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tihv<ivy  of  trhe  theological  ^tminary 

PRINCETON  •  NEW  JERSEY 


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AN 


EXPOSITION 


Ulu. 


OF    THE 


OLD  AKD   NEW  TESTAMENT: 


WHEREIN 


EACH   CHAPTER  IS  SUMMED   UP  IN   ITS   CONTENTS;    THE   SACRED   TEXT  INSERTED  AT  LAEGE 

IN  DISTINCT  PARAGRAPHS ;    K\CH  PARAGRAPH  REDUCED  TO  ITS  PROPER  HEADS ; 

THE  SENSE  GIVEN  AND  LARGELY  mLUSTRATED ; 


WITH 


PRACTICAL     REMARKS     AND     OBSERVATIONS, 

BY 

MATTHEW     HENRY,     Y.D.M. 

WITH    PREFATORY    REMARKS,    BY 
ARCHIBALD    ALEXANDER,    D.D.,    AND   REV.    EDWARD    BICKERSTETH. 

IN    FIVE    VOLUMES. 
VOL.    II. 


NEW    YORK: 
ROBERT    CARTER    AND    BROTHERS, 

No.     530    BROADWAY. 
MDCCCLX. 


Ml 


EXPOSITION, 


WITH 


practical  €^i)$cii3atioit0. 


OF  THE  FIRST  BOOK  OF 


KINGS. 


e 


Hany  histories  are  books  of  kiiiss  anil  tiieir  reigns,  to  which  the  affairs  of  their  kingdoms  are  reduced;  it  is  a  piece  of  Iionou? 
that  has  commonly  been  paid  to  crowned  heads.  The  holy  Scripture  is  the  history  of  the  kingdom  of  God  among  men, 
under  the  several  administrations  of  it ;  but  there,  the  King  is  one,  and  his  Name  one.  The  particular  history  now  before 
us  accounts  for  the  affairs  of  the  kingdoms  of  Judah  and  Israel,  yet  with  special  regard  to  the  kingdom  of  God  among 
them;  for  still  it  is  a  sacrc<l  history,  much  more  illustrative,  and  not  less  entertaining,  than  any  of  the  histories  of  the 
kings  of  the  earth,  to  which  (those  of  them  that  are  of  any  certainty)  it  is  prior  in  time;  for  though  there  were  kings  in 
Rdom  before  there  was  any  king  in  Israel,  Gen.  36. 31.  (foreigners,  in  that  point  of  state,  got  the  precedency,)  yet  the 
history  of  the  kings  of  Israel  lives,  and  will  live,  in  holy  writ,  to  the  end  of  the  world,  whereas  that  of  the  kings  of  Edom 
is  long  since  buried  in  oblivion :  for  the  honour  that  comes  from  God  is  durable,  while  the  honour  of  the  world  is  like  a 
mushroom,  which  conies  in  a  night,  and  perishes  in  a  night. — ^The  Bible  began  with  the  story  of  the  Patriarchs,  and 
Prophets,  and  Judges,  men  whose  converse  with  Heaven  wan  more  immediate,  (the  record  of  which  strengthens  our  faith,) 
but  is  not  so  easily  accommodated  to  our  case,  now  that  we  expect  not  visions,  as  the  subsequent  history  of  affairs,  like 
our's,  under  tlie  direction  of  common  ])rovidence  ;  and  here  al«o  we  find,  though  not  many  types  and  figures  of  the  Messiah, 
yet  great  expecliitions  of  him  ;  for  not  only  prophets,  but  kings,  desired  to  see  the  great  mysteries  of  the  Gospel,  Luke,  10. 24. 
— The  two  books  of  Samuel  are  introductions  to  the  books  of  the  Kings,  as  they  relate  "the  origin  of  the  royal  government 
in  Saul,  and  of  the  royal  family  in  David.  These  two  books  give  us  an  account  of  David's  successor,  Solomon,  the  division 
of  bis  kingdom,  and  the  succession  of  the  several  kings  both  of  Judah  and  Israel,  with  an  abstract  of  their  history  down 
t(i  the  cajitivity.  And  as,  from  the  book  of  Genesis,  ve  may  collect  excellent  rules  of  economics,  for  the  good  governing  of 
feimilics ;  so,  from  these  books,  of  politics,  for  the  directing  of  public  affairs.  There  is  in  these  hooks  special  regard  had 
to  the  house  and  lineage  of  David,  from  which  Christ  came.  Some  of  his  sons  trod  in  his  steps,  and  others  did  not. 
The  characters  of  the  kings  of  Judah  may  be  thus  briefly  given: — David  the  devout,  Solomon  the  wise,  Rehoboam  the 
simple,  Abijah  the  valiant,  Asa  the  u|iright,  Jehoshaphat  the  religious,  Jehoram  the  wicked,  Ahaziah  the  profane,  Joash 
the  backslider,  Amaziah  the  rash,  Uzziah  the  mighty,  Jothara  the  peaceable,  Ahaz  the  idolater,  Hezekiah  the  reformer, 
Manasseh  the  penitent.  Anion  the  obscure,  Josiah  the  tender-hearted,  Jehoiakim,  Jehoiachin,  and  Zedekiah,  all  wicked,  and 
such  as  brought  ruin  quickly  on  themselves  and  their"  kingdom.  The  number  of  the  good  and  bad  is  nearly  equal,  but 
the  reigns  of  the  good  were  generallv  long,  and  those  of  the  bad  short.  The  consideration  of  which  will  make  the  state 
of  Israel  not  altogether  so  bad,  in  this  period,  as,  at  first,  it  seems.     In  this  first  book,  we  have, 

I.  The  death  of  David,  c/j.l.and2. 

II.  The  glorious  reign  of  Solomon,  and  his  building  of  the  temple,  cA.  3..10.  but  the  cloud  his  sun  set  under,  c/i.  11. 

III.  The  division  of  the  kingdoms  in  the  reign  of  Rehoboam,  and  his  reign  and  Jeroboam's,  c/t.  12.  .  14. 

IV.  The  reigns  of  Abijah  and  Asa  over  Judah,  Baasha  and  Orari  over  Israel,  cA.15.  and  10. 

V.  Elijah's  miracles,  cA.17..10. 

V'l.  Ahab's  success  against  Ben-hadad,  his  wickedness  and  fall,  cA.20..22.  And  in  all  this  hi'story  it  appears,  that  king!, 
Jlsough  gods  to  us,  are  men  to  God,   mortal  and   accountable. 


Before  Christ  1015. 


I  KINGS.  1. 


Adonyah's  Ambition, 


CHAP.  I. 

(Au  chapter,  ue  have,  I.  David  ilicliiiini!;  in  his  health,  r.  1 .  .4.  //.  Adonijah 
aspiring  l»  the  kinnilam,  mui  trerlitig  his  pnrly,  in  order  to  it,  f.5..10. 
III.  A'nf/iun  und  Buth-sheha  coiilrivini;  to  seciiie  the  succession  to  Solomon, 
and  prevailing  for  an  order  from  David  for  that  jiurpose,  v.  1 1 .  .31.  IV.  The 
«nii)i(mg-  of  Solomon  accordingly,  and  the  people's  joy  therein,  ».  32..40. 
V.  The  effectual  slop  this  put  to  Adonijah's  usurpation,  und  the  dispersion  of 
his  party,  thereupon,  r.41..4'J.  VI.  Solomon's  diamission  of  Adonijah  upon 
his  good  lichariour,  v,  50.  .53, 

I.IVTOW  king;  Pavid  was  old,   and  stricken  in 

_L^    years;  and  tiiey  covered  him  with  clothes, 

but  he  i;at  no  heat.    2.  Wherefore  his  servants  said 

sought  for  my  lord  the 
let  her  stand  before  the 
him,  and   let   her  lie  in 


unto  him.  Let  there  be 
king  a  young  virgin,  and 
king,  and  let  her  cherish 
thy  bosom,  liiat  my  lord  the  king  may  get  heat. 
3.  So  they  souglit  for  a  fair  damsel  throughout  all 
the  coasts  of  Israel,  and  found  Abishag  a  Shunam- 
miie,  and  brought  her  to  the  king.  4.  And  the 
damsel  was  very  fair,  and  cherished  the  king,  and 
ministered  to  him :  but  the  king  knew  her  not. 

David,  in  the  foregoing  chapter,  had,  by  the  great  mercy  of  God, 
escaped  the  sword  of  the  destroying  angel ;  but  our  deliverances 
from  or  through  diseases  and  dangers,  are  but  reprieves;  if  the 
candle  be  not  blown  out,  it  will  burn  out  of  itself.  We  have  David 
here  sinking  under  the  infirmities  of  old  age,  and  brought  by  them 
to  the  gates  of  the  grave.  He  that  comctit  vp  out  of  the  pit,  shall 
fall  into  the  snare;  and,  one  way  or  other,  we  must  needs  die. 

1.  It  would  have  troubled  one  to  see  David  so  infirm.  He  was 
old,  and  his  natural  heat  so  wasted,  that  no  clothes  could  keep 
him  warm,  r.  1.  David  had  been  a  valiant  active  man,  and  a 
man  of  business,  and  very  vehement  had  the  flame  always  been 
in  his  breast;  and  yet  now  his  blood  is  chilled  and  stagnated,  he 
is  confined  to  his  bed,  and  there  can  get  no  heat.  He  was  now 
seventy  years  old.  Many,  at  that  age,  are  as  lively  and  fit  for 
business  as  ever:  but  David  was  now  chastised  for  his  former  siiis, 
especially  that  in  the  matter  of  Uriah,  and  felt  from  his  former 
toils,  and  the  hardships  he  had  gone  through  in  his  youth,  which 
then  he  made  nothing  of,  but  was  now  the  worse  for.  Let  vol 
the  strong  man  glory  in  his  strength,  which  may  soon  be  weakened 
by  sicknes,  or,  at  last,  will  be  weakened  by  old  age.  Let  young 
people  remember  their  Creator  in  the  days  of  their  youth,  before 
these  evil  days  come.  What  our  hand  finds  to  do  for  God,  and 
our  souls,  and  our  generation,  let  us  do  with  all  our  might, 
because  the  night  comes,  the  night  of  old  age,  in  which  no  man 
can  work;  and,  when  our  strength  is  gone,  it  will  be  a  comfort  to 
remember  that  we  used  it  well. 

2.  It  would  have  troubled  one  to  see  his  physicians  so  weak  and 
unskilful,  that  they  knew  no  other  way  of  relieving  him  than  by 
outward  applications.  No  cordials,  no  spirits,  but,  (1.)  They 
covered  him  with  clothes,  which,  where  there  is  any  inward  heat, 
will  keep  it  in,  and  so  increase  it;  but,  where  it  is  not,  they  have 
none  to  communicate,  no,  not  royal  clothing.  Elihu  makes  it 
a  difficulty  to  understand  how  our  garments  are  warm  upon  us. 
Job,  37.17.  but,  if  God  deny  his  blessing,  men  clothe  them,  and 
there  is  none  warm.  Hag.  1.6.  David  here  was  not.  (2.)  They 
foolishly  prescribed  nuptials  to  one  that  should  rather  have  been 
preparing  for  his  funeral,  D.2..4.  but  they  knew  what  would 
gratify  their  own  corruptions,  and  perhaps  were  too  willing  to 
gratify  his,  under  colour  of  consul'.ing  his  hcallh  ;  his  prophets 
sliould  have  been  consulted  as  well  as  his  phvsicians,  in  an  aflair 
of  lliis  nature.  However,  this  might  be  excused,  then,  when  even 
pi'od   men   ignorantly  allowed    themselves  to  have   nianv   wives 


■  mau  must  have  but  oae  wife,  Matlh.l9.  5.  And  further,  that  it 
is  good  for  a  vian  not  to  touch  a  woman,  1  Cor.  7.1.  That 
Abishag  was  married  to  David  before  she  lay  with  him,  and  was 
his  secondary  wife,  appears  from  its  being  imputed  as  a  greai 
crime  to  Adcnijah,  that  he  desired  to  marry  her  (c/i.2.22.)  afttt 
his  father's  death. 

5.  Then  Adonijah  the  son  of  Haggith  exalted 
himself,  saying,  1  will  be  king:  and  he  prepared 
him  chariots  and  horsemen,  and  fifty  men  to  run 
before  him.  6.  And  his  father  had  not  displeased 
him  at  any  time,  in  saying,  Why  hast  thou  done 
so?  and  he  also  was  a  very  goodly  man;  and  his 
mother  bare  him  after  Absalom.  7.  And  he  con- 
ferred with  Joab  the  son  of  Zeruiah,  and  with 
Abiathar  the  j)riest:  and  tliey  following  Adonijah, 
helped  him.  8.  But  Zadok  the  priest,  and  Benaiah 
the  son  of  Jehoiada,  and  Nathan  the  prophet,  and 
Shimei,  and  Rei,  and  the  mighty  men  whicii  he- 
longed  to  David,  were  not  with  Adonijah.  9.  And 
Adonijah  slew  sheep  and  oxen,  and  fat  cattle,  by 
the  stone  of  Zoheleth,  wiiich  is  by  En-rogel,  and 
called  ail  his  brethren  the  king's  sons,  and  all 
the  men  of  Judah  the  king's  servants  :  10.  But 
Nathan  tlie  prophet,  and  Benaiah,  and  the  mighty 
men,  and  Solomon  his  brother,  he  called  not. 


David  had  much  affliction  in  his  children;  Amnon  and  Absalom 
had  both  been  his  grief;  the  one  his  first-born,  the  other  his  third: 
(2  Sam.  3.  2,3.)  his  second,  whom  he  had  by  Abigail,  we  will  sup- 
pose he  had  comfort  in  ;  his  fourth  was  Adonijah,  (2 Sam. 3. 4.) 
he  was  one  of  those  that  were  born  in  Hebron;  we  have  heard 
nothing  of  him  till  now,  and  here  we  are  told  that  he  was  a 
comely  person,  and  that  he  was  next  in  age,  and  (as  it  proved) 
next  in  temper,  to  Absalom,  v. 6.  And  further,  that  in  his 
father's  eves  he  had  been  a  jewel,  but  was  now  a  thorn. 

I.  His  father  had  made  a  fondling  of  him,  r.  6.  He  had  not 
dis)ileased  him  at  any  time.  It  is  not  said.  He  never  displeased 
his  father;  it  is  probable  that  he  had  done  so  frequentlv,  and  his 
father  was  secretly  troubled  at  his  misconduct,  and  lamented  it 
before  God :  but  his  father  had  not  displeased  him,  either  by 
crossing  him  in  his  humours,  or  denying  him  any  thing  he  had  a 
mind  to,  or  by  calling  him  to  an  account,  as  to  what  he  had  done, 
and  where  he  had  been,  or  by  keeping  him  to  his  book  or  his 
business,  or  reproving  him  for  what  he  saw  or  heard  of  that 
he  did  amiss;  he  never  said  to  him,  Wiiri  hast  thou  done  so? 
because  he  saw  it  was  uneasy  to  him,  and  he  could  not  bear  it 
without  fretting.  It  was  the  son's  fault,  that  he  was  displeased  at 
reproof,  and  took  it  for  an  affront,  whereby  he  lost  the  benefit  of 
it.  And  it  was  the  father's  fault,  that,  because  he  saw  it  displeased 
him,  he  did  not  reprove  him;  and  now  he  justly  smarted  for 
indulging  him.  They  who  honour  their  sons  more  than  God,  as 
they  do  who  keep  them  not  under  good  discipline,  thereby  forfeit 
the  honour  thev  might  expect  from  their  sons. 

II.  He,  in  return,  made  a  fool  of  his  father:  because  he  was  old, 
and  confined  to  his  bed,  he  thought  no  notice  was  to  be  taken  oi 
him,  and  therefore  exalted  himself,  and  said,  /  will  be  king,  v.  5. 
Children  that  are  indulged  learn  to  be  proud  and  ambitious,  ami 
that  is  the  ruin  of  a  great  many  young  people.  The  way  to  keep 
them  humble,  is,  to  keep  them  under.  Observe  Adonijah's  inso- 
lence. 1.  He  looks  upon  the  days  of  mourning  for  his  father  to  be 
at  hand,  and  therefore  he  prepares  to  succeed  him,  though  he 
knew,  lliat,  by  the  designation  both  of  God  and  David,  Solomon  was 
to  be  the  man,  for  public  notice   had  been  given  of  it  by   David 


We  now  have  not  so  learned  of  Christ,  but  are  taught,  thut  one  i|  himself,  and   the  succession  settled,  as  it  were,  by  act  of  parlia 


Vmiorti  Clirist  lOlo. 


1  KkM 


riMMit,  In  pursuance  of  God's  a[)|>i)liitriioiil,  1  Cliron.  22.0. — 23.1. 
T.iis  entail  Adonijali  altenipled  h\  force  to  ciil  off,  in  conteinot 
,n)ll;  ol  (jckI  anil  his  father.  Thus  is  the  king<i(iin  of  Christ  o|)|ii>se(l, 
and  iViere  are  those  that  sav,  "We  will  not  have  him  to  reign 
over  US."  2.  He  looks  npon  his  father  as  sn|)eranmi;ilcd,  and 
good  for  nothin":,  and  therefore  he  enters  ininiediatelv  npon  the 
possession  of  the  throne.  He  cannot  wait  till  his  father's  head  be 
laid  low,  hnl  it  ninst  now  he  said,  Adnuijah  reigns,  v.  iri.  iiiid, 
Gntl  save  kittr/  Adonijali,  i>.25.  His  father  is  not  fit  to  ci>veiii,  i 
for  he  is  old,  and  past  it;  nor  Solomon,  for  he  is  vonn":,  ami  not 
come  to  il ;  and  therefore  Adonijali  will  take  it  npon  him.  It 
argnes  a  very  liase  and  wicked  mind  for  children  to  insult  over  I 
their  parents,  hecanse  of  the  infirmities  of  their  ape. 

In  pnrsnance  of  this  amhitions  prospect,  ( 1 .)  He  gi)l  a  ^;ieiil 
retinue,  v. 6.  chariots  and  horsemen,  h>!h  for  state  and  strciii;lh; 
toH'aiton  him,  and  to  fight  for  him.  (2.)  He  made  great  interest, 
wi'.Ii  no  less  than  Joah,  the  general  of  the  army,  and  Ahiathar  the 
high  priest,  I'. 7.  That  he  shonid  make  his  conrt  to  those  who, 
by  tiieir  inflnence  in  chnrch  and  camp,  were  capable  of  doing  him 
preat  service,  is  not  strange;  hnt  we  may  well  wonder  by  what 
arts  they  coidd  be  <lrawn  to  follow  him,  and  help  him.  They  were 
old  men,  who  had  been  failhfid  to  David,  in  the  most  difficnit 
and  tronhlesome  of  his  times;  men  of  sense  and  experience,  who, 
one  wonhl  think,  would  not  easily  he  wheedled.  They  conid  not 
propose  anv  advantage  to  themselves  by  it,  for  they  were  both  at 
the  top  of  Iheir  preferment,  and  stood  fast  in  if.  They  could  not 
be  ignorant  of  the  entail  of  the  crown  npon  Solomon,  which  il 
was  not  in  Iheir  |)ower  to  cut  off,  and  whom,  therefore,  it  was 
their  interest  to  oblige.  Hut  God,  in  this  matter,  left  them  to 
themselves,  perhaps  to  correct  them,  for  some  former  misconduct, 
with  a  scourge  of  their  own  making.  We  are  told,  u.8.  who  they 
wei-e  that  were  of  such  approved  fidelity  to  David,  that  Adonijali 
had  not  the  confidence  so  much  as  to  propose  it  to  them,  Zadok, 
Henaiah,  and  Nathan.  A  man  that  has  given  proofs  of  his  resolute 
adherence  to  that  which  is  good,  shall  not  be  asked  to  do  a  bail 
thing.  (  3.)  He  prepared  a  great  entertainment  {v.  9.)  at  En-rogel, 
not  far  from  Jerusalem;  his  guests  were  the  king's  sons,  and  the 
king's  servants,  whom  he  feasted  and  caressed,  to  bring  them  over 
to  his  party;  but  Solomon  was  not  invited,  either  because  he 
despised  him,  or  because  he  despaired  of  him,  r.lO.  Such  as 
serve  tliei.  own  bellv,  and  will  be  in  the  interest  of  tliose  that  will 
feast  them,  what  side  soever  thev  are  of,  are  an  easy  prey  to 
seducers,  Uom.lG.  18.  Some  think  that  Adonijali  slew  these  sheep 
and  oxen,  even  fat  ones,  for  sacrifice,  and  that  it  was  a  religious 
feast  he  made,  beginning  his  usurpation  with  a  shew  of  devotion, 
as  Absalom,  under  the  colour  of  a  vow,  2Sam.l5.7.  which  he 
might  do  the  more  plausiblv,  when  lie  had  the  high  priest  himself 
on  his  side.  It  is  pity  that  any  occasion  should  ever  be  given  to 
sav.  In  nomine  Domini  incipit  omne  malum — fn  the  name  of  the 
Lord  liif/iNs  all  evil,  and  that  religious  exercises  should  be  made 
to  patronize  unrighteous  practices. 

n.  Wherefore  Natlian  spake  milo  Balli-slieba 
the  mother  of  Solomon,  saying,  Hast  tlioii  not 
heard  tliatAdoiiijah  the  son  of  Haggitli  doth  reign, 
and  David  our  lord  knowetli  it  not?  12.  Now 
therefore  come,  let  me,  I  pray  thee,  give  thee 
counsel,  that  thou  mayest  save  tliine  own  life,  and 
tlie  life  of  thy  son  Solomon.  J.3.  Go,  and  get  thee 
in  unto  king  David,  and  say  unto  liim.  Didst  not 
thou,  my  lord,  O  king,  swear  unto  tliine  hand- 
maid, saying.  Assuredly  Solomon  tliy  son  shall 
reign  after  me,  and  he  shall  sit  upon  my  throne? 
why  then  dotii  Adonijah  reign?  14.  Beliold,  wiiile 
thou  yet  lalkest  there  with  the  king,  I  will  also  come 
'•?  after  thoe,  and  confirm   thy  words.     15.  Ami 


^^.  *  .A doni jail's  Ambition, 

Bath-sheba  went  in  unto  lin'  king  into  the  chamber: 
and  the  king  was  very  old  ;  and  Abisiiag  tlif 
Shunamtnite  ministered  unto  tlie  king.  16.  And 
Bath-siieba  l)owed,  and  did  oi)ei.sance  unto  tin; 
king.  And  the  kitig  said.  What  wouldest  tliou! 
17.  And  site  said  unto  him,  INly  lord,  thou  swarest 
l)y  the  Lord  lliy  God  unto  thine  handmaid,  sayintr. 
Assuredly  Solomon  thy  son  shall  reign  after  me, 
and  he  shall  sit  upon  my  liuoiie.  18.  And  now, 
l)eh()l(l,  Adonijali  reignelh;  and  now.  my  lord 
tlie  king,  thou  knowest  it  not:  19.  And  he  liath 
slain  oxen,  and  fat  catlle,  and  slieep  in  abundance, 
and  hath  called  all  the  sous  of  the  king,  and 
Abiatiiar  the  priest,  and  .loal)  tiie  captain  of  the 
host:  but  vSoloinon  thy  servant  hath  he  not  called. 
20.  And  thou,  my  lord,  O  king,  tlie  eyes  of  all 
Israel  are  npon  thee,  that  thou  shouldest  tell  tiiem 
who  siiall  sit  on  the  throne  of  my  lor<l  the  king  after 
him.  21.  Otherwise  it  shall  come  to  pass,  when 
my  lord  llie  king  shall  sleep  wilii  his  fathers,  thai 
I  and  my  aon  Solomon  shall  be  counted  offenders. 
22.  And,  lo,  while  she  yet  lalked  with  llie  king, 
Nathan  the  prophet  also  came  in.  23.  And  lliey 
told  the  king,  saying.  Behold  Nathan  the  propiiet. 
And  when  he  was  come  in  before  the  king,  \\t 
bowed  himself  before  the  king  with  his  face  lo  the 
ground.  24.  And  Nathan  said,  My  lorcl,  O  king, 
hast  thou  said.  Adonijali  shall  reign  after  me,  and 
he  shall  sit  u|)on  my  throne?  25.  For  he  is  gone 
down  this  day,  and  hatli  slain  oxen,  ami  fat  cattle, 
and  sheej)  in  abundance,  and  hath  called  all  the 
king's  sous,  and  the  captains  of  the  host,  and 
Abiatiiar  the  priest;  and,  behold,  they  eat  and 
drink  before  him,  and  say,  God  save  king  Adonijali. 
26.  But  me,  even  me  thy  servant,  and  Zadok  the 
priest,  and  Benaiah  tiie  son  of  .iehoiada,  and  thy 
servant  Solomon,  hath  he  not  called.  27.  Is  this 
thing  done  by  my  lord  the  king;  and  thou  hast 
not  shewed  it  unto  thy  servant,  who  should  sit 
on  the  throne  of  my  lord  the  king  after  him? 
28.  Then  king  David  answered  and  said,  Call 
me  Bath-sheba.  And  she  came  into  the  king's 
presence,  and  stood  before  the  king.  29.  And 
the  king  sware,  and  said,  As  the  Lord  liveth, 
thai  hatli  redeemed  my  soul  out  of   all   distress, 

30.  Even  as  I  sware  unto  thee  by  the  Lord  God 
of  Israel,  saying,  Assuredly  Solomon  thy  son  shall 
reiign  after  me,  and  he  shall  sit  upon  my  throne 
in  my  stead;   even  so  will  I  certainly  do  this  day 

31.  Then  Bath-sheba  bowed  with  her  face  to  tiie 
earth,  and  did  reverence  to  the  king,  and  said, 
Let  ray  lord  king  David  live  for  ever. 

^\'t•  have  here  the  effectual  eiidinvoiirs  that  were  used  by  Nathan 
and  Hiilh-sheba  to  obtain  from  David  a  ratification  of  Solomon* 
succession,  for  the  crushing  oi  Ailoni jab's  usurpation.  1 .  DavM 
himself  knew  uot  what  was  doing.     Disobedient  children   mini' 


L^efoie  Christ  1015.  I  KINGS,  I. 

Iliat  llirv  "crc  well  enoiis:Ii  off,  if  they  can  but  keep  ihcir  good 
I'M  pareiils  i-rnorHiit  of  their  bad  courses;  hid  a  bird  of  lite  air 
trill cfirnf  the  voice.  2.  Ralh-sheba  lited  retired,  and  linew  nolliiiis; 
of  it,  till  Nathan  informed  her.  Many  grt  very  comfortably  through 
this  world,  that  know  little  how  the  worlil  soe.s.  3.  Solomon,  it 
is  likely,  knew  of  it,  but  was  as  a  deaf  man  that  heard  not.  Though 
he  liad  years,  and  wisdom  above  his  years,  yet  we  do  not  find  that 
he  stirred  to  oppose  Adonijah,  but  (piietly  composed  himself,  and 
left  it  to  God  and  his  friends  to  order  the  matter.  Hence  David, 
in  his  psalm  for  Solomon,  observes,  that,  while  men,  in  pursuit  of 
Ihe  world,  in  vain  rise  earltj  and  sit  vp  late,  God  giveth  his  beloved 
(his  Jediitiahs)  sleep,  m  pivins  them  to  be  easy,  and  2,ain  their 
point  without  agitation,  Ps.  127.1,2.  How,  then,  is  the  design 
brought  about? 

I.  Nathan  the  prophet  alarms  Bath-sheba,  by  acquainting  her 
Hilli  Ihe  case,  and  puts  her  in  away  to  get  an  order  from  the  king, 
for  the  confirming  of  Solomon's  title.  He  was  concerned,  because 
he  knew  God's  mind,  and  David's  and  Israel's  interest;  it  was  by 
him  that  God  had  named  Solomon  ./«/if/(rt/i,  2  Sam.  12.25.  and 
therefore  he  C(udd  not  sit  still  and  see  the  throne  usurped,  which 
he  knew  was  Solonion's  right,  by  the  will  of  Him  from  whom 
promotion  conietb.  When  crowns  were  disi)osed  of  by  immediate 
ilircclion  fr<nn  heaven,  no  marvel  Ibat  prophets  were  so  much 
interested  and  employed  in  that  matter;  but,  now  that  common 
providence  rules  the  affairs  of  the  kingdom  of  men,  Dan.4.;52. 
the  subordinate  agency  must  be  left  to  common  persons,  and  let 
not  prophets  intermeddle  in  them,  but  keep  to  the  affairs  of  the 
kingdom  of  Ciod  among  men.  Nathan  applies  himself  to  Bath- 
sheba,  as  one  that  had  the  greatest  concern  for  Solomon,  and  could 
have  the  freest  access  to  David.  He  acquaints  her  w  ith  Adonijah's 
Httempt,  r.  11.  and  that  it  was  not  with  David's  consent  or  kuow- 
ledjre.  He  suggests  to  her,  that  not  only  Solomon  was  in  danger 
of  losinsr  the  crown,  but  that  he  and  she  too  were  in  danger  of 
losing;  Iheir  lives,  if  Adonijah  prevailed.  A  huud)le  spirit  may 
be  indifferent  to  a  crown,  and  may  be  content,  mitwillislanding 
Ihe  pros))ect  of  it,  to  sit  down  short  of  the  jxissession  of  it;  bill 
Ihe  law  of  self-preservation,  and  the  sixth  commandment,  obliges 
us  to  use  all  possible  endeavours  to  secure  our  own  life  and  the 
life  of  others.  Now,  says  Nathan,  let  me  (five  thee  counsel  how 
to  save  thij  own  life,  and  the  life  of  thif  son,  Ji.l2.  Such  as  this 
is  the  counsel  that  Christ's  ministers  give  us  in  his  name,  to  give 
a!i  diligence,  not  only  that  no  man  lake  our  crown.  Rev.  3. 11 .  but 
that  we  save  our  lives,  even  the  lives  of  our  souls.  He  directs 
her,  v.M\.  to  go  to  the  king,  to  remind  him  of  his  word  and  oath, 
that  Solomon  should  be  his  successor;  and  to  ask  him,  in  the 
most  humble  manner.  Why  doth  Adonijah  reiyn?  We  thought 
David  was  not  so  cold  but  this  would  warm  him.  Conscience,  as 
well  as  a  sense  of  honour,  would  put  life  into  him,  u)>on  such  an 
occasion  as  Ibis;  and  he  promises,  v.  14.  that,  while  she  was 
reasoning  with  Ihe  king  upon  this  mailer,  he  would  come  in  and 
second  her,  as  if  be  came  accidentally,  which  perhai)s  Ihe  king 
might  look  upon  as  a  special  providence,  (and  he  was  one  that 
took  notice  of  such  evidences,  1  Sam.  25. 32,  33.)  or,  however,  it 
would  help  to  awaken  bim  so  much  the  more. 

II.  Bathshebn,  according  to  his  advice  and  direction,  loses  no 
lime,  but  immediatelv  makes  her  application  to  the  king,  on  Ihe 
same  errand  tuat  Esther  came  to  king  Abasiierus,  to  intercede  for 
fier  life.  She  needed  not  wait  for  a  call,  as  Esther  did;  she  knew 
sheshouhl  be  welcome  at  any  time;  but,  it  is  remarked,  ihat,  when 
she  ^is!le(l  the  king,  Abisliag  was  ministering  to  him,  r.l5.  and 
Balh-sheba  took  no  displeasure  either  at  him  or  her  for  it.  Also 
that  she  bowed,  and  did  olieisancc  to  the  king,  r.16.  in  token  of 
her  res))ect  to  him,  bolh  as  her  prince  and  as  her  husband;  such  a 
genuine  daiiirhter  was  she  of  Sarah,  who  obeyed  Abraham,  callins; 
him  lord.  They  that  would  find  favour  with  superiors,  must  shew 
Ihem  reverence,  and  be  dutiful  to  those  whom  they  expet  t  In  t)0 
kind  to  them.  Her  address  to  Ihe  kins;,  on  ibis  occasion,  is  wvy 
lliscr;cf.  1.  She  reminds  him  of  his  promise  made  to  her,  and 
wnfirn.ed  wilh  a  solemn  oath,  that  Solomon  should  jiuccecd  biiu, 
:i.  17.      She  knew  hew  fast   this  would  hold  such   a  conscientious 


David  makes  Solomon  a  Kin^' 

man  as  David  was.  2.  She  informs  him  of  Adonijah's  attemp-t, 
which  he  was  ignorant  of,  r.  10.  "Adonijah  reigns,  :n  compe- 
tition with  thee  for  the  present,  and  in  contradiction  to  thy  promise 
for  the  future.  The  fault  is  not  thine,  fcu'  Ihou  kiiewest  it  not; 
hut,  now  that  thou  knowest  it,  thou  will,  in  pursuance  of  tiis 
promise,  take  care  to  suppress  it."  She  IcUs  him  who  were  his 
guests,  and  who  were  in  his  interest,  but  Snlomon  thy  servant  Itai 
he  not  called,  which  plainly  shews  he  looks  upon  him  as  his  rival, 
and  aims  to  undermine  him,  r.  19.  It  is  not  an  oversight,  bui  a 
contempt  of   the  act   of    settlement,    that   Solomon    is   neglected. 

3.  .She  pleads  that  it  was  very  much  in  his  |)ower  to  obviate  this 
mischief,  v. 10.  The  eyes  of  all  Israel  are  upon  thee,  not  only  as 
a  king,  for  we  cannot  suppose  it  to  be  Ihe  prerogative  of  any  prince 
to  bequeath  his  subjects  by  will,  (as  if  they  were  his  goods  and 
chattels,)  to  whom  he  pleases,  but  as  a  prophet ;  all  Israel  knew 
Ihat  David  was  not  only  himself  the  anointed  oj  the  God  of  Jacob, 
but  that  the  Spirit  of  the  Lord  spake  by  him,  2  Sam.  23.  1 ,  2.  .iIkI, 
Iherefore,  waiting  for,  and  depending  upon,  a  divine  designation, 
in  a  matter  of  such  importance,  David's  word  would  be  an  oracle 
and  a  law  to  them;  this,  Iherefore,  (says  Balb-sheba,)  they  expect, 
and  it  will  end  Ihe  controversy,  and  effectually  quash  all  Adonijr.irj; 
pretensions.  A  divine  sentence  is  i7t  the  lips  if  ihe  king.  Note, 
Whatever  power,  interest,  or  influence,  men  have,  ihey  ought  i.o 
improve  it  to  the  utmost,  for  the  preserving  and  advancing  of  the 
kingdom  of  the  Messiah,  of  which  Solomon's  kingdom  was  a  type. 

4.  She  suggests  the  imminent  peril  which  she  and  her  son  would 
be  in,  if  this  matter  was  not  settled  in  David's  life-time,  r.21.  If 
Adonijah  prevail,  as  he  is  likely  to  do,  (having  Joab  the  general, 
and  Abiathar  the  high  priest,  on  his  side,)  Solomon  and  all  his 
friends  will  be  looked  upon  as  traitors,  and  dealt  with  accoriiingly  ; 
usurpers  arc  most  cruel.  If  Adonijah  had  got  into  the  throne,  he 
would  not  have  dealt  so  fairly  with  Solomon  as  Solomon  did  wilh 
him.  Those  hazard  every  thing  who  stand  in  the  way  of  such  as, 
against  right,  force  their  entrance. 

III.  Nathan  the  prophet,  according  to  his  promi.se,  seasonably 
stepped  in,  and  seconded  her,  while  she  was  speaking,  before  the 
king  bad  given  his  answer,  lest,  if  he  had  heard  Bath-sheba'* 
representation  only,  his  answer  should  have  been  dilatory,  and 
onlv  that  he  would  consider  of  it:  but,  out  of  the  mouth  of  two 
witnesses,  two  such  witnesses,  the  word  would  be  established,  and 
he  would  imnnedialely  give  positive  order.  The  king  is  told  that 
Nalhan  the  prophet  is  come,  and  he  is  sure  to  be  always  welcome 
i  to  the  king,  especially  when  either  he  is  not  well,  or  has  any  great 
affair  upon  his  thoughts,  for,  in  either  case,  a  i)roi)het  will  be,  in 
a  particular  manner,  serviceable  to  him.  Nathan  knows  he  must 
render  honour  to  whom  honour  is  due,  and  therefore  pays  the  king 
the  same  respect,  now  that  he  finds  him  sick  in  bed,  as  he  would 
have  done  if  he  had  found  him  in  his  throne ;  he  bowed  himself 
with  his  face  to  the  ground,  u.23.  He  deals  a  little  more  plainly 
wilh  the  king  than  Bath-sheba  had  done,  in  which  his  character 
would  support  him,  and  the  present  languor  of  the  king's  spirits 
made  it  necessary  that  they  should  be  roused.  1.  He  makes  the 
same  representation  of  Adonijah's  attempt  as  Bath-sheba  had  made, 
ti.25, 20.  adding,  that  his  party  were  alieady  got  lo  that  height  of 
assurance,  as  to  shout,  God  save  king  Adonijah,  as  if  king  David 
were  already  dead,  taking  notice  also,  that  they  had  not  invited 
him  to  Iheir  feast,  flic,  thy  servant,  has  he  not  called;  thereby 
intimating,  that  they  resolved  not  to  consult  either  God  or  David 
in  the  matter,  for  Nalhan  was  a  secretioribus  consiliis — intimately 
acquainted  wilh  the  inind  of  both.  He  makes  David  sensible  how 
much  he  was  concerned  to  clear  himself  from  having  a  hand  in  it. 
Hast  thou  said,  Adonijah  shall  reign  after  me?  f.  24.  And 
aarain,  t;.27.  "  Js  this  thing  done  by  my  lord  the  king?  If  it  be, 
he  is  not  so  faithful,  either  to  God's  word  or  lo  his  own,  as  we  all 
lodk  him  to  be;  if  it  be  not,  it  is  high  time  that  we  witness  against 
llie  usurpation,  and  declare  Solomon  his  successor.  If  it  be,  why 
is  not  Nalhnn  made  acquainted  wilh  it,  who  is  not  only,  in  general, 
Ibe  kins's  c  onfl<liiiil,  but  is  parliciilarly  concerned  in  Ibis  matter, 
ha\iu;r   been   employed    to  notify  lo  David  the  UMiul  of  God  con- 


(criim;:  tin  Kutccsbion  ; 


but. 


It  mv  lore 


1  the  kiiii;  know  nothing  of 


Before  Christ  1015. 


I  KINGS.  I. 


Solomon  declared  Successor. 


llie  inaltor,  (iis  certiiiiily  lie  does  not,)  what  daring  insolence  are 
^iloiiijiili  and  liis  [vdrty  eiiilty  of!"  Tims  he  endeavours  to  incense 
D;ni(l  against  Iheni,  tliat  he  niigiit  act  the  more  vigorously  for  the 
Mippoit  of  Solomon's  interest.  Note,  Good  men  would  do  their 
duly,  if  they  were  reminded  of  it,  and  put  upon  it,  and  told  what 
orrasion  there  is  for  them  to  appear:  and  those  who  thus  are  their 
rcineiiibraiicers  do  tliem  a  real  kindness,  as  Nathan  here  did  to 

I)Mvi(i. 

IV.  David,  hereupon,  made  a  solemn  declaration  of  his  firm 
adlierciire  to  liis  former  resolution,  that  Solomon  should  be  his 
successor;  lialh-sheba  is  called  in,  i>. 28.  and  to  her,  as  acting  for 
and  on  the  behalf  of  her  son,  the  king  gives  these  fresh  assurances. 
1 .  lie  repeats  his  former  promise  and  oath,  owns  that  he  had  sworn 
iiii/i)  lier  III/  tlip  Lnril  Gtnl  of  Israel,  that  Solniiwn  should  reign 
nfirr  him,  r.SO.  Though  he  is  old,  and  his  memory  begins  to 
fjiii  liiin,  \et  he  remembers  ibis.  Note,  An  oath  is  so  sacred  a 
ll  iiiir,  that  the  ohiisalions  of  it  cannot  be  broken,  and  so  solemn 
:i  tliine:,  that  Ibe  impressions  of  it,  one  would  think,  cannot  be 
fiiraDtten.  2.  He  ratifies  it  with  anolber,  because  the  occasion 
caili-il  for  it.  As  the  Lord  livelh,  that  hath  redeemed  my  soul  out 
nf  all  distress,  even  so  ivill  I  certainhj  do  this  day,  without  dispute, 
wilbout  (lelav.  His  form  of  swearing  seems  to  be  what  he  com- 
monly iisrd  on  solemn  occasions,  for  we  find  it,  2  Sam.  4.  9.  And 
il  eanii's  in  il  a  grateful  acknowledgment  of  the  goodness  of  God 
to  liiiu,  ill  brincing  him  safe  through  the  many  difficulties  and 
hardships  which  had  lain  in  his  way  ;  and  which  he  now  makes 
mention  of,  to  the  glorv  of  God,  as  Jacob,  when  he  lay  a  dying, 
Gen.  tR.  16.  Iliiis  setting  to  his  seal,  from  bis  own  experience,  that 
that  was  line  which  the  Lord  spake  by  him,  Ps.  34. 22.  The 
Lord  redeemelli  the  soul  of  his  servants.  Dying  saints  ought  to 
be  witnesses  for  God,  and  speak  of  him  as  they  have  found. 
Perhaps,  he  speak=  thus,  on  this  occasion,  for  the  encouragement 
of  his  son  and  successor  to  trust  in  God  in  the  distresses  he  also 
might  meet  with. 

Balh-sbeba  receives  these  assurances,  (i!.31.)  (1.)  With  great 
complaisance  to  the  king's  person  :  she  did  reverence  to  him,  while 
Adonijah  and  his  pariv  affronted  him.  (2.)  With  hearty  eood 
wishes  for  the  king's  health.  Let  him  live.  So  far  was  she  from 
thinking  that  he  lived  too  long:,  that  she  prayed  he  might  live  for 
ever,  if  it  were  possible,  to  adorn  the  crown  he  wore,  and  to  be  a 
blessing  to  his  people.  We  should  earnestly  desire  the  prolonging 
of  useful  lives,  however  it  may  be  the  postponing  of  any  advan- 
tages of  our  own. 

32.  And  kins:  David  said,  Call  me  Zadok  the 
priest,  and  Nathan  the  prophet,  and  Benaiah  the 
son  of  Jehoiada.  And  they  came  before  the  king. 
3.3.  Tlie  king  also  said  unto  them,  Take  with  yon 
file  servants  of  yoin*  lord,  and  cause  Solomon  my 
son  to  ride  upon  mine  own  mule,  and  bring  him 
down  to  Gihon:  34.  And  let  Zadok  tlie  priest  and 
Nathan  the  prophet  anoint  him  there  king  over 
Israel:  and  blow  ye  with  the  trumpet,  and  say, 
God  save  king  Solomon.  35.  Then  ye  shall  come 
up  after  him,  that  lie  may  come  and  sit  upon  my 
throne ;  for  he  shall  be  king  in  my  stead  :  and  I 
have  appointed  him  to  be  ruler  over  Israel  and 
over  Judah.  36.  And  Benaiah  tlie  son  of  Jehoiada 
answered  the  king,  and  said,  Amen:  the  Lord  God 
of  my  lord  the  king  say  so  too.  37.  As  the  Lord 
hath  l)een  with  my  lord  the  king,  even  so  be  he 
with  Solomon,  and  make  his  tlirone  greater  than 
'jie  tlirone  of  my  lord  king  David.  38.  So  Zadok 
/lie  jiiiesl,  and  Nathan  the  jirophet,  and  Benaiah 
/he  s(.:>  of  Jelioiada.  and  the  Cherethites,  and  the 


Pelethites,  went  down,  and  caused  Solomon  to  rida 
upon  king  David's  mide,  and  brought  him  to  Gihon. 
.39.  And  Zadok  the  priest  took  an  horn  of  oil  out 
of  the  tabernacle,  and  anointed  Solomon.  And 
they  blew  the  trumpet;  and  all  the  people  said. 
God  save  king  Solomon.  40.  An<I  all  the  peopla 
came  up  afier  him,  and  the  people  piped  with 
pipes,  and  rejoiced  with  great  joy,  so  that  the 
earth  rent  with  the  sound  of  them. 

We  have  here  the  effectual  care  David  took,  both  to  secure 
Solomon's  right,  and  to  preserve  the  public  peace,  by  crushint 
Adonijah's  project  in  the  bud.      Observe, 

I.  The  express  orders  he  gave  for  the  proclaiming  of  Solomon. 
The  persons  he  entrusted  with  this  great  affair,  were,  Zadok, 
Nathan,  and  Hcnaiali,  men  of  power  and  interest,  whom  David  had 
always  reposed  a  confidence  in,  and  found  faithful  to  him,  and 
whom  Adonijah  had  passed  by  in  his  imilalion,  i>.10.  David 
orders  them  forthwith,  with  all  possible  solemnity,  to  firoclaini 
Solomon  ;  tliev  must  take  with  them  the  servants  nf  their  lord,  thi; 
life-guards,  and  all  the  servants  of  the  household  ;  Ihcv  must  set 
.Solomon  on  tl.e  mule  the  king  used  to  ride,  for  he  kept  not  such 
stables  of  horses  as  his  son  afterward  did  ;  he  ap|)oints  them 
whither  to  go,  r.  33.  and,  r.  34,  3-5.  what  to  do.  1.  Zadok  and 
Nathan,  the  two  ecclesiastical  persons,  must,  in  God's  name, 
anoint  him  king:  for  thcjugh  lie  was  not  the  first  of  his  fauiilv,  as 
Saul  and  David  were,  yet  he  was  a  younger  son,  was  made  king 
by  divine  appointment,  and  his  title  was  contested,  which  made 
it  necessary  that  hereby  it  should  be  settled.  This  unction  was 
typical  of  the  designation  and  qualification  of  the  Messiah,  or 
Christ,  the  anointed  one,  on  whom  the  Spirit,  tliat  oil  of  gladness, 
was  poured  without  measure,  Heb.  1.9.  Ps.  89.  20.  And  all  real 
Christians,  \te\ns.  heirs  of  the  kingdom,  CJam.  2.  5.)  do  from  him 
receive  the  anointing,  1  John,  2.  27.  -■  The  great  officers,  civil 
and  military,  me  ordered  to  gi\e  public  notice  of  this,  and  to 
express  the  public  joy  upon  this  occasion,  by  sound  of  trumpet, 
by  which  the  law  of  Moses  directed  the  gracing  of  large  solemni- 
ties;  to  this  must  be  added  the  acclamations  of  the  people,  "  Let 
king  Solomon  live,  let  him  prosper,  let  his  kingdom  be  established 
and  perpetuated,  and  let  him  long  continue  in  the  enjoyment  of 
it ;"  so  it  had  been  promised  concerning  him,  Ps.  72. 15.  He  shall 
live.  3.  Thev  must  then  bring  him  in  stale  to  the  city  of  David, 
and  he  must  sit  upon  the  throne  of  his  father,  as  his  substitute 
now,  or  viceroy,  to  dispatch  public  business  during  his  weakness, 
and  be  bis  successor  after  his  death  ;  he  shall  be  king  in  my  stead. 
Il  would  be  a  great  satisfaction  to  David  himself,  and  to  all  parties 
concerned,  to  have  this  done  immediately,  that,  upon  the  demise 
of  the  king,  there  might  be  no  dispute,  or  agitation,  in  the  |iublic 
affairs.  David  was  far  from  grudging  his  successor  the  honour  of 
appearing  such  in  his  life-time,  and  yet  perhaps  was  so  taken  up 
with  his  devotions  on  his  sick  bed,  that,  if  he  had  not  been  put  in 
mind  of  it  by  others,  this  great  good  work,  which  was  so  neceasai'j 
to  the  public  repose,  had  been  left  undone. 

II.  The  great  satisfaction  wliirli  Benai..ii,  in  the  uaii  i-  m  iii 
rest,  professed  in  these  orders.  The  king  said,  "  Solomon  shall 
reign  for  me,  and  reign  after  me ;"  "  Amen,"  (says  lienaiah, 
heartily,)  "as  the  king  says,  so  say  we,  we  are  entirely  satisfied  in 
I  lie  nomination,  and  concur  in  the  choice;  we  give  our  vole  for 
Solomon,  nemiue  contradicente — iinanimnnslif ;  and,  since  we  can 
bring  nothing  to  pass,  much  less  establish  it,  without  the  concur- 
rence of  a  propitious  providence.  The  Lord  God  of  my  lord  the 
king  say  so  too!"  r.  36.  This  is  the  language  of  his  faith  -ii  that 
promise  of  God  on  which  Solomon's  government  was  founded.  If 
we  say  as  God  says  in  his  word,  we  niav  hope  that  lie  will  say  aj 
we  say  by  bis  providence.  To  this  he  adds  a  prayer  for  Solomon, 
V.  37.  Tliat  God  \\(iiild  be  with  him  as  lie  had  been  with  David, 
and  make  liis  throne  greater;  be  knew  David  was  none  of  those 
that  envy  their  children's  greatness,  and  therefore  that  lie  would 


Pefore  Christ  1015. 


not  be  (lisqnieted  at  tliis  prayer,  nor  take  it  as  an  affront,  but 
nould  heartily  say  Amvn  to  it.  The  wisest  niui  best  man  in  tlie 
world  desires  his  children  may  be  wiser  and  better  than  he,  for  he 
bimself  desires  to  be  wiser  and  better  than  he  is  ;  and  wisdom  and 
goodness  are  true  greatness. 

III.  The  immediate  execution  of  these  orders,  r.  38.  .40.  No 
lime  was  lost,  but  Solomon  was  brought  in  slate  to  the  ])lace 
appointed,  and  there  Zadok  (who,  though  he  was  not  as  yet  high 
priest,  was,  we  may  suppose,  the  Suffragan,  the  Je"s  called  him 
the  Sagan,  or  second  priest)  anointed  him  by  the  direction  of 
Nathan  the  prophet,  and  David  the  king,  t).39.  In  the  taber- 
nacle, where  the  ark  was  now  lodged,  was  kept,  among  other 
sacred  things,  the  holy  oil  for  many  religious  services ;  thence 
Zadok  took  a  horn  of  oil,  which  denotes  both  power  and  plenty, 
and  therewith  anointed  Solomon.  We  do  not  find  that  Abiathar 
pretended  to  anoint  Adonijah,  he  was  made  king  by  a  feast,  not 
by  an  unction;  whom  God  calls  he  will  qualify,  which  was  signified 
by  the  anointing;  usurpers  had  it  not.  Christ  signifies  anointed, 
and  he  is  the  King  whom  God  hath  set  vpon  his  knly  hill  of  Zion, 
according  to  the  decree,  Ps.  2.  6,  7.  Christians  also  are  made  to 
our  God  (and  by  him)  kings,  and  they  have  an  unction  from  the 
Holy  One,  1  John,  2.  20. 

The  people,  hereupon,  express  their  great  Joy  and  satisfaction 
in  the  elevation  of  Solomon,  surround  him  with  their  Hosannas, 
God  save  king  Solomon,  and  attend  him  with  their  music  and 
shouts  of  jov,  D.40.  Hereby  they  declared  their  con'-urrence  in 
the  choice,  and  that  he  was  not  forced  upon  them,  but  cheerfully 
accepted  bv  them.  The  power  of  a  prince  can  be  little  satisfaction 
to  himself,  unless  he  knows  it  to  be  a  satisfaction  to  his  people. 
Everv  Israelite  indeed  rejoices  in  the  cxaltaiion  of  the  Son  of 
David. 

41 

with 
eating. 


1  KINGS,  I.  Solomon  proclainietl 

feared  because  of  Solomon,  and  arose,  and  went, 
and  caught  hold  on  the  horns  of  the  altar.  51.  And 
it  was  told  Solomon,  saying.  Behold.  Adonijah 
fearetli  king  Solomon,  for,  lo,  lie  hath  caught 
hold  on  the  horns  of  the  altar,  saying.  Let  king 
Solomon  swear  unto  me  to-day  that  he  will  not 
slay  his  servant  with  the  sword.  52.  And  Solomon 
said,  If  he  will  shew  himself  a  worthy  man,  there 
shall  not  an  hair  of  him  fall  to  the  earth  :  but  if 
wickedness  shall  be  found  in  him,  he  shall  die. 
53.  So  king  Solomon  sent,  and  they  brought  him 
down  from  the  altar.  And  he  came  and  bowed 
himself  to  king  Solomon  ;  and  Solomon  said  unto 
iiim.  Go  to  thine  house. 


And  Adonijah  and  all  the  guests  that  were 
him  heard  it  as  they  had    made  an  end  of 


And  when  Joab  heard  the  sound  of  the 
trumpet,  he  said,  Wherefore  is  this  noise  of  the 
city  being  in  an  uproar?  42.  And  while  he  yet 
spake,  behold,  Jonathan  the  son  of  Abialhar  the 
priest  came,  and  Adonijah  said  unto  him,  Come 
in  ;  for  thou  cut  a  valiant  man,  and  l>ringest  good 
tidings.  4.3.  And  Jonathan  answered  and  said  to 
Adonijah,  Verily  our  lord  king  David  hath  made 
Solomon  king.  44.  And  the  king  hath  sent  with 
him  Zadok  the  priest,  and  Nathan  the  prophet, 
and  Benaiah  the  son  of  Jehoiada,  and  the  Chere- 
thites,  and  the  Pelethites,  and  they  have  caused 
fiim  to  ride  upon  the  king's  mule.  45.  And 
Zadok  the  priest  and  Nathan  the  prophet  have 
iinointed  him  king  in  Gihon;  and  they  are  come  up 
from  thence  rejoicing,  so  that  the  city  rang  again. 
This  is  the  noise  that  ye  have  heard.  46.  And 
also  Solomon  sitteth  on  the  throne  of  the  kingdom. 
47.  And  moreover  the  king's  servants  came  to 
bless  our  lord  king  David,  saying,  God  make  the 
name  of  Solomon  better  than  thy  nameu  and  make 
his  throne  greater  than  thy  throne.  And  the  king 
bowed  himself  upon  the  bed.  48.  And  also  thus 
Baid  the  king,  Blessed  be  the  Lord  God  of  Israel, 
which  hath  given  otie  to  sit  on  my  throne  this  day, 
mine  eyes  even  seeing  it.  4.9.  And  all  the  guests 
that  were  with  Adonijah  were  afraid,  and  rose  up, 
md  went  every  man  his  way.     50    And  Adonijah 


We  have  here, 

I.  The  tidings  of  Solomon's  inauguration  brought  to  Adonijah 
and  his  ))arty  in  the  midst  of  their  jollity.  They  had  made  an  ena 
of  eating,  and,  it  should  seem,  it  was  a  great  while  before  they 
made  an  end,  for  all  the  affair  of  Solomon's  anointing  was  ordered, 
done,  and  finished,  while  they  were  at  dinner,  glutting  themselves. 
Thus  they  who  serve  not  our  Lord  Christ,  but  oppose  him,  are 
commonly  such  as  serve  their  own  belly,  Rom.  16.  18.  and  make  a 
god  nf  it,  Phil.  3. 19.  Their  long  feast  intimates  likewise  thai 
thev  were  verv  secure,  and  confident  of  their  interest,  else  they 
would  not  have  lost  so  much  time.  The  old  world  and  Sodom  were 
eating  and  drinking,  secure  and  sensual,  when  their  destruction 
came,  Luke,  17.  26,  ^'c.  When  they  had  made  an  end  of  fating, 
and  were  preparing  themselves  to  proclaim  their  king,  and  bring 
him  in  triumph  into  the  city,  thev  heard  the  sound  of  the  trumpet, 
JJ.41.  and  a  dreadful  sound  it  was  in  their  ears,  Job,  15.21.  Joab 
was  an  old  man,  and  was  alarmed  at  it,  apprehending  the  city  to 
be  in  an  uproar ;  but  Adonijah  is  verv  confident  that  the  messenger, 
being  a  worthy  man,  brings  good  tidings,  u.  42.  Usurpeis  flatter 
themselves  with  the  hopes  of  success,  and  those  are  ciunmonly 
least  timorous,  whose  condition  is  most  dangerous.  But  how 
can  those  who  do  evil  deeds  expect  to  have  good  tidings?  No, 
the  worthiest  man  wilt  bring  them  the  worst  news,  as  the  priest's 
son  did  here  to  Adonijah,  t). 43.  "  Verily,  the  best  tidings  I  have 
to  bring  \ou,  is,  that  Solomon  is  made  king,  so  that  your  preten- 
sions are  all  quashed." 

He  relates  lo  them  very  particularly,  1.  With  what  great 
solemnity  Solomon  was  made  king,  w.  44,45.  and  that  he  was  now 
sitting  on  the  throne  of  the  kingdom,  v.  46.  Adonijah  thought  to 
have  slept  into  the  throne  before  him,  but  Solomon  was  too  quick 
for  him.  2.  With  what  general  satisfaction  Solomon  was  made 
king,  so  that  that  which  was  done  was  not  likely  to  be  undone 
again.  (1.)  The  people  were  pleased,  witness  their  joyful 
acclamations,  r. 45.  (2.)  The  courtiers  were  pleased;  The  king's 
servants  attended  him  with  an  address  of  congratulation  upon  this 
occasion,  tj. 47.  We  have  here  the  heads  of  their  address;  they 
blessed  king  Divid,  applauded  his  prudent  care  for  the  public 
welfare,  acknowledged  their  happiness  under  his  government,  and 
|)rayed  heartily  for  his  reco\erv.  They  also  prayed  for  Solomon, 
that  God  would  make  his  name  belter  than  his  father's,  which  it 
might  well  be,  when  he  had  his  father's  foundation  to  build  upon; 
a  child,  on  a  giant's  shoulders,  is  taller  than  the  giant  himself. 
(3.)  The  king  himself  is  pleased  ;  he  bowed  himself  upon  the  bed, 
not  only  to  signify  his  acceptance  of  his  servants'  address,  but  to 
offer  up  his  own  address  to  God,  v.  48.  Blessed  be  the  Lord  God 
of  Israel,  who,  as  Israel's  God,  for  Israel's  good,  has  brought  ihi] 
matter  to  such  a  happy  issue,  mine  eyes  even  seeing  it.  Note,  It 
is  a  great  satisfaction  to  good  men,  when  tlicy  are  going  out  of  the 
world,  to  see  the  affairs  of  their  families  in  a  good  postuie,  theil 
children  rising  up  in  their  stead  to  serve  God  and  their  generation, 
and  especially  to  see  peace  upon  Israel,  and  the  establishment  of  it. 


Before  Clirist  1015. 


I 


KINGS, 
I 


II.  The  effectual  crush  whicli  this  gi^ve  to  Adonijah's  attempt  ; 
it  spoiled  their  sport,  dispersed  their  company,  and  obliged  every 
mail  to  shift  for  his  own  safety.  The  triumphing  of  the  wicked  is 
short.  They  were  building  a  castle  in  the  air,  which,  having  no 
foundation,  would  soon  fall,  and  crush  them;  they  were  afraid  of 
being  taken  in  the  fact,  while  they  were  together  hatching  their 
treason,  and  therefore  each  one  made  the  best  of  his  way. 

III.  The  terror  Adonijah  himself  was  in,  and  the  course  he  took 
to  secure  himself;  he  was  now  as  much  depressed  as  he  had  been 
elevated,  D.42,  50.  he  had  despised  Solomon,  as  not  worthy  to  be 
his  guest,  t).10.  but  now  he  dreads  him  as  his  judge  ;  he  feared 
because  of  Solomon.  Thus  they  who  oppose  Christ  and  his  king- 
dom, will  shortly  be  made  to  tremble  before  him,  and  call,  in  vain, 
to  rocks  and  mountains  to  shelter  them  from  his  wrath.  He  took 
hold  on  the  horns  of  the  altar,  which  was  always  looked  upon  as 
a  sanctuary,  or  place  of  refuge,  Exod.21.14.  intimating  thereby, 
that  he  durst  not  stand  a  trial,  but  threw  himself  upon  the  mercy 
of  his  prince,  in  suing  for  which,  he  relied  upon  no  other  plea 
than  the  mercy  of  God,  which  was  mainfested  in  the  institution 
and  acceptance  of  the  sacrifices  that  were  offered  on  that  altar, 
and  the  remission  of  sin,  thereupon.  Perhaps  Adonijah  had 
formerly  slighted  the  service  of  the  altar,  yet  now  he  courts  the 
protection  of  it.  Many  who,  in  the  day  of  their  security,  neglect 
the  great  salvation,  under  the  arrests  of  the  terrors  of  the  Lord, 
would  gladly  be  beholden  to  Christ  and  his  merit,  and,  when  it  is 
too  late,  will  catch  hold  of  the  horns  of  that  altar. 

IV.  His  humble  address  to  Solomon  for  mercy.  By  those  who 
brought  Solomon  tidings  where  he  was,  he  sent  a  request  for  his 
life,  v.  51.  Let  king  Solomon  swe.ar  to  me  that  he  will  not  day 
his  servant.  He  owns  Solomon  for  his  prince,  and  himself  his 
servant,  dares  not  justify  himself,  but  makes  supplication  to  his 
judge.  It  was  a  great  change  with  him;  he  that,  in  the  morning, 
was  grasping  at  a  crown,  is,  before  night,  begging  for  his  life. 
Then  Adonijah  reigns,  now  Adonijah  trembles,  and  cannot  think 
iiimsclf  safe  unless  Solomon  promise,  with  an  oath,  not  to  put  him 
to  death. 

V.  The  orders  Solomon  gave  concerning  him.  He  discharged 
him,  upon  his  good  behaviour,  u.  52,  53.  He  considers  he  is  his 
brother;  it  was  the  first  offence,  perhaps,  being  so  soon  made 
sensible  of  his  error,  and  then  not  persisting  in  his  rebellion,  he 
miq;ht  prove,  not  only  a  peaceable,  but  a  serviceable,  subject,  and 
therefore,  if  he  will  conduct  himself  well  for  the  future,  what  is 
pust  shall  be  pardoned  :  but,  if  he  he  found  disaffected,  turbulent, 
and  aspiring,  this  offence  shall  be  remembered  against  him,  he 
shall  be  called  up,  upon  his  former  conviction,  Cas  our  law  speaks,) 
and  execution  shall  be  awarded  against  him.  Thus  the  Son  of 
David  receives  those  to  mercy  that  have  been  rebellious  :  if  they 
will  return  to  their  allegiance,  and  be  faithful  to  their  Sovereign, 
their  former  crimes  shall  not  be  mentioned  against  them  ;  but  if 
still  thev  continue  in  the  interests  of  the  world  and  the  flesh,  that 
will  be  their  ruin.  Adonijah  is  sent  for,  and  told  upon  what  terms 
he  stands,  which  he  signifies  his  grateful  submission  to,  and  then 
i?.  bid  to  go  to  his  house,  and  live  retired  there.  Solomon  not 
only  gave  liim  his  life,  but  his  estate,  thus  cstahlishing  his  throne 
hy  mercy. 


CHAP.  II. 

h  ihh  chapter,  we  hive  David  setthif^,  and  Solomon,  at  the  same  time,  rising. 
I.  The  conclusion  of  David's  rfis:n  trith  his  life.  1 .  The  charges  he  gives  fo 
Solomon  rcjion  his  death-hcd,  in  general,  to  serve  God,  v.  1.  .4.  in  particular, 
coucerning  .foah.  Barzillni,  and  Shimei,  v.H .  .9.  2.  His  death  and  burial, 
and  the  years  of  his  reign,  v.  \0,\l.  II.  The  beginning  of  Solomon's  reign, 
V.  12.  Though  he  was  to  be  a  prince  of  peace,  he  began  his  reign  with  some 
remarkable  acts  of  justice,  ].  Upon  Adonijah,  whom  he  put  to  death  for  his 
aspiring  pretensions,  v.  \^.  .2o.  2.  Upon  Abiathar,  trhom  he  deposed  from 
the  high  priesthood  for  siding  with  Adonijah,  r.26, 27,  3.  Upon  Joah, 
whom  he  put  to  death  for  his  late  treason  and  former  murders,  v.  i8.  .35. 
4.  Upon  Shimei,  whom,  for  cursing  David,  he  confined  to  JeTusalt-m, 
<,30. . 38.  «nrf,  three  years  after,  for  transgressing  the  rules,  put  to  death, 
7.  S9..46. 


VOL. 


I,   II.  David's  dying  Cliarge. 

OW  tlie  (lavs  of  David  drew  nig-li   that  he 


■N 


should  die;  and  lie  charged  Solomon  his 
son,  saying,  2.  I  go  the  way  of  all  the  earth  :  be 
thou  strong  therefore,  and  shew  thyself  a  man  ; 
3.  And  keep  the  charge  of  the  Lord  tliy  God,  to 
walk  in  his  ways,  to  keep  his  statutes,  and  itis 
commandments,  and  his  judgments,  and  his  testi- 
monies, as  it  is  written  in  the  law  of  Mose.s,  that 
thou  mayest  prosper  in  all  that  thou  doest,  and 
whithersoever  thou  turnest  thyself :  4.  That  the 
Lord  may  continue  his  word  which  he  spake 
concerning  me,  saying.  If  tiiy  children  take  heed 
to  their  way,  to  walk  before  me  in  truth  witli  all 
their  heart  and  with  all  their  soul,  there  sliall  not 
fail  thee  (.said  he)  a  man  on  the  throne  of  Israel. 
5.  Moreover  thou  knowest  also  what  Joab  the  son 
of  Zeruiah  did  to  me,  and  what  he  did  to  the  two 
captains  of  the  hosts  of  Israel,  unto  Abner  the  son 
of  Ner,  and  unto  Amasa  the  son  of  Jetiier,  whom 
he  slew,  and  shed  the  blood  of  war  in  peace,  and 
put  the  blood  of  war  upon  his  girdle  that  was 
about  his  loins,  and  in  his  shoes  that  tvere  on  his 
feet.  6.  Do  therefore  according  to  thy  wisdom, 
and  let  not  his  hoar  head  go  down  to  the  grave  in 
peace.  7.  But  shew  kindness  unto  the  sons  of 
Barzillai  the  Gileadile,  and  let  them  be  of  those 
that  eat  at  thy  table:  for  so  they  came  to  me  when 
I  fled  because  of  Absalom  thy  brother.  8.  Apnd, 
beiiold,  t/ioH  hast  with  thee  Shimei  the  son  of 
Gera,  a  Benjamite  of  Baiiurim,  which  cursed  me 
with  a  grievous  curse,  in  the  day  when  I  went  to 
Mahanaim:  but  he  came  down  to  meet  me  at 
Jordan,  and  I  sware  to  him  by  the  Lord,  saying, 
I  will  not  put  tliee  to  death  with  the  sword. 
9.  Now  therefore  hold  him  not  guiltless  :  for  thou 
art  a  wise  man,  and  knowest  what  thou  oughtest 
to  do  unto  him  ;  but  his  hoar  head  bring  thou 
down  to  the  grave  with  blood.  10.  So  David 
slept  with  his  fathers,  and  was  buried  in  the  city 
of  David.  11.  And  the  days  that  David  reigned 
over  Israel  uere  forty  years  :  seven  years  reigned 
he  in  Hebron,  and  thirty  and  three  years  reigned 
he  in  Jerusalem. 

David,  that  great  and  good  man,  is  here  a  dying  man,  v.  1.  and 
a  dead  man,  r.  10.  It  is  well  there  is  another  life  after  this,  for 
death  stains  all  the  glory  of  tliis,  and  lays  it  in  the  dust.  We  have 
here, 

I.  The  charge  and  instructions  which  David,  when  he  was 
dying,  gave  to  Solomon,  his  gon,  and  declared  successor.  He  feels 
himself  declining,  and  is  not  backward  to  own  it,  nor  afraid  to 
hear  or  speak  of  dying:  J  go  the  way  of  all  the  earth,  v. '2.  Heb. 
I  am  walking  in  it.  Note,  1.  Death  is  a  way  ;  not  only  a  period 
of  this  life,  but  a  passage  to  a  better.  2.  It  is  the  way  of  all  the 
earth,  of  all  mankind  who  dwell  on  earth,  and  are  themselves 
earth,  and  therefore  must  return  to  their  earth.  Even  the  sons 
and  heirs  of  heaven  must  go  the  way  of  all  the  earth,  they  must 
needs  die;  but  they  walk  with  pleasure  in  this  way,  through  the 
valley  nf  the  shadow  of  death,  Ps.  23.  4.  Prophets,  and  even 
kinps,  must  go  this  way,  to  brighter  light  and  honour  than  prophecy 


Before  Ciirist  101^. 


I  KINGS,  II. 


David's  Hying  Ciiarge. 


or  sovereisntv.      David   is  going  lliis  way,  and   iherefoie  gives 
Solomon  directions  what  to  do. 

(1.)  He  charges  iiim,  in  geiier.il,  to  keep  God's  commandments, 
and  to  make  conscience  of  Iiis  duty,  t).2 .  .4.  He  prescribes  to 
him,  [1]  .^  good  rule  to  act  liy,  the  divine  will;  "Govern  thyself 
by  that."  David's  charge  to  him  is,  to  keep  the  charge  nf  the 
Lord  his  Gnd.  The  authority  of  a  dying  father  is  much,  but 
nothing  to  that  of  a  living  God.  There  are  great  trusts  vvhicli  we 
are  charged  v^ith  by  the  Lord  our  Goil,  let  us  keep  them  care- 
fully, as  those  that  must  give  account;  and  excellent  statutes, 
which  v^e  must  be  ruled  by,  let  us  also  keep  them.  The  written 
word  is  onr  rule  ;  Solomon  must  himself  do  as  icas  written  i?i  the 
Inw  of  Moses.  [2.]  A  good  spirit  to  actwilh;  Be  strong,  and 
shew  thyself  a  man,  though,  in  years,  but  a  child.  Those  that 
would  keep  the  charge  of  the  Lord  their  God,  must  put  on  reso- 
lution. [3.]  Good  reasons  for  all  this;  this  would  effectually 
conduce.  First,  To  the  prosperity  of  his  kingdom;  it  is  the  way 
to  prosper  in  all  thou  doest,  and  to  succeed  with  honour  and 
satisfaction  in  every  undertaking.  Secondly,  To  the  perpetuity  of 
it;  that  the  Lord  may  continue,  und  so  confirm,  his  word  which 
he  spake  concerning  me.  Those  that  rightly  value  the  treasure  of 
the  promise,  that  sacred  depositum,  cannot  but  be  solicitous  to 
preserve  the  entail  of  it,  and  very  desirous  that  those  who  come 
after  them  may  do  nothing  to  cut  it  off.  Let  each,  in  his  own 
age,  successively,  keep  God's  charge,  and  then  God  will  be  sure 
to  continue  his  word.  We  never  let  fall  the  promise,  till  we  let 
fall  the  precept.  God  had  promised  David  that  the  Messiah 
should  come  from  his  loins,  and  that  promise  was  absolute:  but 
the  promise,  that  there  should  not  fail  him  a  man  on  the  throne 
of  Israel,  was  conditional;  if  his  seed  behave  themselves  as  they 
should.  If  Solomon,  in  his  day,  fulfil  the  condition,  he  does  his 
part  toward  the  perpetuating  of  the  promise.  The  condition  is, 
that  he  walk  before  God  in  all  his  institutions,  in  sincerity,  with 
zeal  and  resolution  ;  and,  in  order  hereunto,  that  he  take  heed  to 
his  iSay.  In  order  to  our  constancy  in  religion,  nothing  is  more 
necessary  than  caution  .and  circumspection. 

(2.)  He  gives  him  directions  concerning  some  particular 
persons,  what  to  do  with  them,  that  he  might  make  up  his  defi- 
ciencies, in  justice  to  some,  and  kindness  to  others. 

[1.]  Concerning  Joab,  r.  5.  David  was  now  conscious  to  himself 
that  he  had  not  done  well  to  spare  him,  when  he  had  made  himself 
once  and  again  obnoxious  to  the  law,  by  the  murder  of  Abner 
first,  and  afterward  of  Amasa,  both  of  them  great  men,  captains 
of  the  host  of  Israel :  he  slew  them  treacherously,  s/ierf  the  blood 
of  war  in  peace;  and  injuriously  to  David  ;  thou  knowest  ichat 
he  did  to  me  therein.  The  murder  of  a  subject  is  a  wrong  to 
the  prince,  it  is  a  loss  to  him,  and  is  against  the  peace  of  our 
sovereign  lord  the  king.  These  murders  were  particularly  against 
David,  reflecting  upon  his  reputation,  he  being,  at  that  time,  in 
treaty  with  them,  aiid  hazarded  his  interest,  which  they  were  very 
capable  of  serving.  Magistrates  are  the  avengers  of  the  blood  ol 
those  they  have  the  charge  of.  It  aggravated  Joab's  crime,  that 
he  was  neither  ashamed  of  the  sin,  nor  afraid  of  the  punishment, 
but  daringly  wore  the  girdle  and  shoes  that  were  stained  with 
innocent  blood,  in  defiance  of  the  justice  both  ol  God  and  the 
king.  David  refers  him  to  Solomon's  wisdom,  r.  6.  with  an  inti- 
mation that  he  left  him  to  his  justice.  Say  not,  "  He  has  a  hoary 
head,  it  is  pity  it  should  be  cut  off,  for  it  will  shortly  fall  of 
itself ;"  No,  let  it  not  go  down  to  the  grave  in  peace.  Though 
he  has  been  long  reprieved,  he  shall  be  reckoned  with  at  last; 
time  does  not  wear  out  the  guilt  of  any  sin,  particularly  not  of 
murder. 

[2.]  Concerning  Barzillai's  family,  whom  he  orders  him  to  be 
kind  to  for  Barzillai's  sake,  who,  we  mav  suppose,  by  this  time, 
was  dead,  i'.7.  When  Da\id,  upon  his  death-bed,  was  remem- 
bering the  injuries  that  had  been  done,  he  could  not  forget  the 
kindnesses  (hat  had  been  shewn,  but  leaves  it  as  a  charge  upon 
his  son  to  return  them.  Note,  The  kindnesses  we  have  received 
from  our  friends  must  not  be  buried,  cither  in  their  graves 
or  oiir's,  but  our  children  must  return  them  to  theirs.  Hen 
pcrhans,   Solomon   (etched    that    rule,    I'rov.  27.  10.    Thine  ow 


friend,  and  thy  father's  friend,  forsake  not.  Paul  prays  for  the 
house  of  Onesiphorus,  who  had  often  refreshed  him. 

[3.]  Concerning  Shimei,  v.S,  9.  First,  His  crime  is  remem- 
bered ;  He  cursed  me  with  a  grievous  curse ;  the  more  grievous, 
because  he  insulted  him  when  he  was  in  misery,  and  poured 
vinegar  into  his  wounds.  The  Jews  say,  that  one  thing  which 
made  this  a  grievous  curse,  was,  that,  beside  all  that  was  men- 
tioned, 2  Sam.  16.  Shimei  upbraided  him  with  his  descent  from 
Ruth  the  Moabitess.  Secondly,  His  pardon  is  not  forgotten. 
David  owns  he  had  sworn  to  him,  that  be  would  not  himself  put 
him  to  death  ;  because  he  seasonably  submitted,  and  cried  Pcc- 
cavi—I  have  sinned,  and  he  was  not  willing,  especially  at  that 
juncture,  to  use  the  sword  of  public  justice  for  the  avenging  of 
wrongs  done  to  himself.  But,  Thirdly,  His  case,  as  it  now  stands, 
is  left  with  Solomon,  as  one  that  knew  what  was  fit  to  be  done, 
and  would  do  as  he  found  occasion.  David  intimates  to  him, 
that  his  pardon  was  not  designed  to  be  perpetual,  hut  only  a 
reprieve  for  David's  life;  Hold  him  not  guiltless:  do  not  think 
him  any  true  friend  to  thee  or  thy  government,  or  fit  to  be  trusted  ; 
he  has  no  less  malice  than  he  had  then,  though  he  has  more  wit 
to  conceal  it.  He  is  still  a  debtor  to  the  public  justice,  for  what 
he  did  then  ;  and  though  I  promised  him  that  I  would  not  put 
him  to  death,  I  never  jiromised  that  my  successor  should  not. 
His  turbulent  spirit  will  soon  give  thee  an  occasion,  which  thou 
shouldest  not  fail  to  take,  for  bringing  of  his  hoary  head  to  the 
grave  with  blood."  This  proceeded  not  from  personal  revenge, 
but  a  prudent  zeal  for  the  honour  of  the  government,  and  the 
covenant  God  had  made  with  his  family,  the  contempt  of  which 
ought  not  to  go  unpunished.  Even  a  hoary  head,  if  a  guilty  and 
forfeited  head,  ought  not  to  be  any  man's  protection  from  justice. 
The  sinner,  beiiig  an  hundred  years  old,  shall  be  accursed. 
Isa.  65.  20. 

II.  David's  death  and  burial,  v.  10.  He  was  buried  in  the  city 
of  David :  not  in  the  burying  place  of  his  father,  as  Saul  was, 
but  in  his  own  city,  which  he  was  the  founder  of.  There  were  set 
the  thrones,  and  iliere  the  tombs,  of  the  bouse  of  Davirl.  Now, 
David,  after  he  had  served  his  own  generation,  by  the  will  oj 
God,  fell  asleep,  and  was  laid  to  his  fathers,  and  saw  corrtiplion. 
Acts,  13.  36.  and  see  Acts,  2.  39.  His  epitaph  may  he  taken  from 
2  Sam.  23.  1 .  Here  lies  David  the  son  of  Jesse,  the  man  n-ho  was 
raised  up  on  high,  the  anointed  of  the  God  of  Jacob,  anil  the  snert 
psalmist  of  Israel:  adding  his  own  words,  Ps.  16.9.  My  flesh 
also  shall  rest  in  hope.  Josephus  says,  thai,  beside  the  usual 
magnificence  with  which  his  son  Solomon  buried  him,  he  put  into 
his  sepulchre  a  vast  deal  of  money;  and  that,  ISOO  years  after, 
(so  he  reckons,)  it  was  opened  by  Hircanns  the  high  |)riest,  hi  the 
time  of  Antioclius,  and  3000  talents  taken  out  for  the  public 
service.  The  vears  of  his  reign  are  here  computed,  t>.  11.  to  be 
forty  vears  ;  the  odd  six  mouths  which  he  reigued  above  seven 
years  in  Hebron  are  not  reckoned,  but  the  i  ven  sum  only. 

12.  Tlien  .siU  Soloinon  upon  the  throne  of  David 
his  father,  and  iiis  kingdom  was  estabU.shed  greatly. 
1.3.  And  Adonijah  the  son  of  Haggith  came  to 
Bath-sheha  the  mother  of  Solomon.  And  she  said, 
Comest  thot7  peaceably?  And  he  said,  Peaceably. 
14.  He  saiti  moreover,  I  have  somewhat  to  say 
nnto  thee.  And  she  said.  Say  on.  15.  And  he 
said,  Tliou  knowest  that  the  kingdom  was  mine, 
and  that  all  Israel  set  their  faces  on  me,  that  I 
should  reign:  howbeit,  the  kingdom  is  turned 
about,  and  is  become  my  brother's:  for  it  was  his 
from  the  Lord.  16.  And  now  I  ask  one  petition 
of  thee,  deny  me  not.  And  she  said  unto  hitii. 
Say  on.  17.  And  lie  said,  Speak,  I  pray  tliee, 
^.^  nnto  Solomon  the  king,  (for  he  will  not  say  liiee 
[,n  I  nay,)  that  he  give  me  Abishag  the  ShaHaminitc  to 


Before  Clirist  1014.  I  KINGS,  II 

wife.  18.  And  Batli-sheba  said,  Well;  I  will  speak 
for  thee  unto  the  kini?.  19.  Bath-sheba  therefore 
went  iinio  kin;^  .Solomon,  to  speak  unto  him  for 
Adonijah.  And  the  king  rose  up  to  meet  her,  and 
bowed  himself  unto  her,  and  sat  down  on  histhrone, 
and  caused  a  seat  to  be  set  for  the  king's  mother; 
and  she  sat  on  his  right  hand.    20.  Then  she  said, 

1  desire  one  small  petition  of  thee;  I  pray  thee,  say 
me  not  nay.  And  the  king  said  unto  her,  Ask  on, 
my  mother,  for  I  will  not  say  thee  nay.  21.  And 
she  said.  Let  Al)ishag  the  Sluinammite  be  given 
to  Adonijah  thy  brother  to  wife.  22.  And  king 
Solomon  answered  and  siid  unto  his  mother.  And 
why  dost  thou  ask  Al)ishag  the  Shnnammite  for 
Adonijah?  ask  for  him  tlie  kingdom  also;  for  he  /* 
mine  elder  brother,  even  for  him,  and  for  Abiathar 
the  priest,  and  for  Joab  the  son  of  Zeruiah. 
2.3.  Tlien  king  Solomon  sware  by  the  Lord,  saying, 
God  do  so  to  me,  and  more  also,  if  Adonijah  have 
not  spoken  this  word  against  his  own  life.  24.  Now 
tlierefore,rt5theLoRDlivetli,  which  hath  established 
me,  and  set  me  on  the  throne  of  David  my  father, 
and  who  hatli  made  me  an  house,  as  he  promised, 
Adonijah  shall  be  put  to  death  this  day.  25.  And 
king  Solomon  sent  by  tiie  hand  of  Benaiah  the  son 
of  Jehoiada;  and  he  fell  upon  him  that  he  died. 

Here  is, 

1.  SoIdihoh's  accession  to  the  tlirone,  r.  12.  He  came  to  it  much 
more  easily  and  peaceably  than  David  did,  and  much  sooner  saw 
his  government  established.  It  is  happy  for  a  kingdom,  when  the 
end  of  one  good  reign  is  the  beginning  of  another,  as  it  was  here. 

I(.  His  just  and  necessary  removal  of  Adonijah  his  rival,  in  order 
to  the  establishment  of  his  throne.  Adonijah  had  made  some 
bold  pretensions  to  the  crown,  but  was  soon  obliged  to  let  them 
fall,  and  throw  himself  ujion  Solomon's  mercy,  who  dismissed  him, 
upon  his  good  behaviour,  and,  had  he  been  easy,  he  misiht  have 
been  safe.  But  here  we  have  liim  betraying  himself  into  the  hands 
of  Solomon's  justice,  and  falling  by  it;  the  righteous  God  leaving 
him  to  him -elf,  that  he  niicht  be  punished  for  his  former  treason, 
and  that  .Solomon's  throne  might  be  established.  Many  thus  ruin 
themselves,  because  tliev  know  not  when  they  are  well  off,  nor 
well  done  to;  and  sinners,  by  presuming  on  God's  patience, 
treasure  up  wralh  to  themselves.      Now  observe, 

1  .Adonijali's  treasonable  project,  which  was,  to  marry  Abishag, 
David's  concubine;  not  because  he  was  in  love  with  her,  but 
because,  by  her,  he  hoped  to  renew  his  claim  to  the  cro.Mi,  which 
might  stand  him  in  stead,  or  because  it  was  then  looked  upon  as  a 
branch  of  the  government,  to  have  the  wives  of  the  predecessor, 

2  Sam.  12.  8.  Absalom  thought  his  pretensions  much  supported 
by  lying  with  his  father's  concubines.  Adonijah  flatters  hiuiself, 
that  if  he  may  succeed  him  in  his  bed,  especially  with  the  c)._'st  of 
his  wives,  he  may  by  that  means  step  up  to  succeed  him  in  his 
throne.  Restless  and  turbulent  spirits  reach  high.  It  was  but  a 
small  game  to  play  at,  as  it  should  seem,  yet  he  hopes  to  make  it 
an  after-game  for  the  kingdom,  and  now  to  gain  that  by  a  wife 
which  he  could  not  gain  by  force. 

2.  The  means  he  used  to  compass  this.  He  durst  not  make  suit 
lo  Abishag  immediately,  (he  knew  she  was  at  Solomon's  disposal, 
and  he  vould  Justly  rese.it  it,  if  his  consent  were  not  first 
iibtaiuL-d,  as  oven  Isli-bosbelb  <iid,  in  a  like  case,  2  Sam.  3.  7.)  nor 
ilurst  he  npplv  biiiiself  inin:eilialely  to  Solomon,  knowing  that  he 
/ay  under  bis  fl isnleu.su re  ;   but   hi'  engaged  Bath-sheba  to  be  hi* 


Adonijali's  imprudent  Request. 

friend  in  this  matter,  who  would  be  forward  to  believe  it  a  matter 
of  love,  and  not  apt  to  sus))cct  it  a  matter  of  policy.  Bath-sheba 
was  surprised  to  see  Adonijah  in  her  apartment,  and  asked  liiui  if 
he  did  not  come  with  a  design  to  do  her  a  mischief,  because  she 
had  been  instrumental  to  crush  his  late  attempt.  "No,"  says  he, 
"\  come:  peaceably,  v.Vi.  audio  beg  a  favour,"  t'.  14.  that  she 
would  use  the  great  interest  she  had  in  her  son,  to  gain  his  con- 
sent, that  he  might  marry  Abishag,  r.  16, 17.  and  if  he  may  but 
obtain  this,  he  will  thankfully  accept  it,  (l.).\s  a  compensation 
for  his  loss  of  the  kingdom.  He  insinuates,  v.  15.  Tliou  hnowest 
the  kingdom  was  mine,  as  my  father's  eldest  son,  living  at  the  time 
of  his  death,  and  all  Israel  set  their  faces  on  me.  That  was  false, 
they  were  but  a  few  that  he  had  on  his  side;  yet  thus  he  would 
represent  himself  as  an  object  of  compassion,  that  had  been  de- 
prived of  a  crown,  and  therefore  might  well  be  gratified  in  a  wife: 
if  he  mav  not  inherit  his  father's  throne,  yet  let  him  have  some- 
thing valuable  that  was  his  father's,  to  keep  for  his  sake,  and  let 
it  be  Abishag.  (2.)  As  his  reward  for  his  acquiescence  in  that 
loss.  He  o«  lis  Solomon's  right  to  the  kingdom,  "  It  was  his  from 
I  he  Lord,  I  was  foolish  in  offering  to  contest  it;  and,  now  that  it 
is  turned  about  to  liiin,  I  am  satisfied."  Thus  he  pretends  to  be 
well-pleased  with  Solomon's  accession  to  the  throne,  when  he 
is  doing  all  he  can  to  give  him  disturbance.  His  words  tuere 
smoother  than  butter,  but  war  was  in  his  heart. 

3.  Bdth-shcba's  address  to  Solomon  on  his  behalf.  She  pro- 
mised to  speak  to  the  king  for  him,  r.  18.  and  did  so,  i;.  13. 
Solomon  received  her  with  all  the  respect  that  was  owing  to  a 
mother,  though  he  himself  was  a  king;  he  rose  vp  to  meet  her, 
boired  himself  to  her,  and  caused  her  to  sit  on  his  right  hand, 
according  to  the  law  of  the  fifth  commandment.  Children,  not 
only  when  grown  vp,  but  when  grown  great,  must  give  honour  to 
(heir  parents,  and  behave  dutifully  and  respectfully  toward  them. 
Despise  not  thy  mother  when  she  is  old.  As  a  further  instance  of 
the  deference  lie  paid  to  his  mother's  wisdom  and  authority,  when 
he  understood  she  had  a  petition  to  present  to  him,  he  promised 
not  to  say  her  nav.  A  promise  which  both  he  and  she  understood 
with  this  necessary  limitation,  provided  it  be  Just  and  reasonable, 
and  fit  to  be  granted  ;  but,  if  it  were  otherwise,  he  was  sure  he 
should  convince  her  that  it  was  so,  and  that  then  she  would  with- 
draw it.  She  tells  him  her  errand,  at  last,  t).  21.  Let  Abishag  be 
given  to  Adonijah  thy  brother.  It  was  strange  that  she  did  not 
suspect  the  treason,  but  more  strange  that  she  did  not  abhor  the 
incest,  that  was  in  the  proposal:  but  either  she  did  not  take 
Abishag  to  be  David's  wife,  because  the  marriage  was  not  con- 
summated, or  she  thought  it  might  be  dispensed  with,  to  gratify 
Adonijah,  in  consideration  of  his  tame  submission  to  Solomon. 
This  was  her  weakness  and  folly;  it  was  well  that  she  was  not 
regent.  Note,  They  that  have  the  ear  of  princes  and  great  men,  as 
it  is  their  wisdom  not  to  be  too  prodigal  of  their  interest,  so  it  is 
their  duty  never  to  use  it  for  the  assistance  of  sin,  or  the  further- 
ance of  anv  wicked  design.  Let  not  princes  be  asked  that  whicli 
Ihev  ought  not  to  grant.  It  ill  becomes  a  good  man  to  prefer  a 
bad  re;piest,  or  appear  in  a  bad  cause. 

4.  Solomon's  just  and  judicious  rejection  of  the  request.  Though 
his  molher  herself  was  tlie  advocate,  and  called  it  a  small  petition, 
mikI,  ))erliaps,  it  was  the  first  she  had  troubled  him  with  since  he 
was  kiuir,  vet  he  denied  it,  without  violation  of  the  general  pro- 
mise he  had  made,  r.20.  If  Herod  had  not  had  a  mind  to  cut  off 
.lohn  Baptist's  tiead,  he  would  not  have  thought  himself  obliged 
to  do  it  bv  a  gener.d  promise,  like  this,  made  to  Herodias.  The 
best  friend  we  have  ;n  ihe  world  must  not  have  such  an  interest  in 
us  as  to  bring  us  to  do  a  wrong  'bir.g,  either  unjust  or  unwise. 
(1.)  Solomon  convinces  his  mother  of  the  unreasonableness  of  the 
request,  and  shews  her  the  tendency  of  it,  which,  before,  she  was 
not  aware  of.  His  replv  is  somewhat  sharp,  Ash  for  him  the 
hiiii/dom  rilsn, 
lied,  is,   in  effect, 


for  (hat  is  it 


To 
to  ask 
he  aims  at. 


.4;  that  he  may  succeed  the  king  in  his 
hii  lie  may  succeed  him  in  his  throne, 
l'rol)ablv,  be  had  information,  or  cause 

I) 


for  a  strong  suspicion,  liial  Adonijah   was  plotting  with  Joab  a 
Abiathar  to  gii?  him  disturbance,  wliicli  warranted  him  to  put  iWu 


lieforc  Ci»:i.st  1014. 


I   KINGS,  II. 


AdonJjah  s  Dcivth. 


Kiiistrrjction  upon  AHrmij.iii's  request.  C2.)!Ie  convitis  and  con- 
ileinns  .'Vdonijah  for  his  pretensions,  ami  hoili  with  an  oath.  He 
cnnviets  him  out  of  his  own  inoiilh,  u.  23.  lli.s  own  tongue  sliali 
fall  upon  him  ;  and  a  heavier  load  a  man  needs  not  fall  under. 
Balh-sheha  niav  be  imposed  upon,  hut  Solomon  cannot ;  heplamlv 
sees  what  lie  aims  at,  and  concludes,  "  He  has  spoken  this  ward, 
against  his  own  life;  he  is  snared  in  the  words  of  his  own  lips; 
now  he  shews  what  he  would  be  at."  He  condemns  him  to  die 
immediatclv;  He  shall  be  put  to  death  this  day,  v.lA.  God  had 
interposed  himself  wilh  an  oath,  that  he  would  establish  David's 
throne,  Ps.89.35.  and  therefore  Solomon  pledges  the  same 
assurance  to  secure  that  establishment,  by  cutting  off  the  enemies 
of  it.  "As  God  liveth,  that  esta'!)lisheth  the  government,  Adoni- 
jah  shall  die,  that  would  unsettle  it."  Thus  the  ruin  of  the  enemies 
of  Christ's  kin2;dom  is  as  sure  as  the  stability  of  his  kingdom,  and 
bolh  assure  as  the  lieinn;  :ind  life  of  God,  'he  Founder  of  it.  The 
warrant  is  immediiilelv  sigrned  fur  his  execution,  and  no  less  a  man 
than  Beuaiah,  the  son  of  Jehoiada,  general  of  the  army,  is  ordered 
to  be  the  executioner,  r.  25.  It  is  strange  that  Adonijah  may  not 
be  heard  to  speak  for  hiujself :  hut  Solomon's  wisdom  did  not  see 
it  needfid  to  examine  the  matter  any  further,  it  was  plain  enough 
that  Adonijah  aimed  at  the  crown,  and  Solomon  cannot  be  safe 
while  he  lives.  Ambitious  turbulent  spirits  comnionlv  prepare  for 
themselves  llie  instrumenis  of  death.  Many  a  head  has  been  lost 
by  catching  at  a  crown. 

26.  And  unto  Abialliar  the  priest  said  (lie  kiiiii', 
Get  thee  to  Anathoth,  unto  thine  own  fields  ;  for 
thou  art  worthy  of  death:  but  I  will  not  at  this 
time  put  tliee  to  death,  because  thou  barest  the 
ark  of  the  Loud  God  before  David  my  father,  and 
because  thou  hast  been  afflicted  in  all  wherein  my 
father  was  afflicted.  27.  So  Solomon  thrust  out 
Abiathar  from  being  priest  unto  the  Lord  ;  that  lie 
might  fulfil  the  word  of  the  Lord,  which  he  spake 
conceruing  the  house  of  Eli  in  Shiloh.  28.  Then 
tidings  came  to  Joab;  for  Joab  had  turned  after 
Adonijah,  though  he  turned  not  after  Absalom. 
And  Joab  fled  unto  the  tabernacle  of  the  Lord,  and 
caught  hold  on  the  horns  of  the  altar.  29.  And 
it  was  told  king  Solomon  that  Joab  was  fled 
unto  the  tabernacle  of  the  Lord;  and,  behold, 
he  is  by  the  altar.  Then  Soloinon  sent  Benaiah 
the  son  of  Jehoiada,  saying,  Go,   fall  upon  him. 

30.  And  Benaiah  came  to  the  tabernacle  of  the  Lord, 
and  said  unto  him,  Thus  saith  the  king.  Come 
forth.  And  he  said,  Nay;  but  I  will  die  here.  And 
Benaiah  brought  the  king  word  again,  saying, 
Thus    said     Joab,    and    thus    he    answered    me. 

31.  And  the  king  said  unto  him,  Do  as  he  hath 
said,  and  fall  upon  him,  and  bury  him ;  that 
thou  mayest  take  away  the  innocent  blood,  which 
Joab  shed,  from  me,  and  from  the  house  of  my 
father.  32.  And  the  Lord  shall  return  his  blood 
upon  his  own  head,  who  fell  upon  two  men  more 
righteous  and  better  than  he,  and  slew  them  wilh 
the  sword,  my  father  David  not  knowing  thereof,  to 
wit,  Abner  the  son  of  Ner,  captain  of  the  host  of 
Israel,  and  Amasa  the  son  of  Jether,  captain  of  the 
host  of  Judah.  .33.  Their  blood  shall  therefore 
return  upon  the  head  of  Joab,  and  upon  the  head 


of  his  seed  forever:  but  upon  David,  and  upon  his* 
seed,  and  upon  his  house,  and  upon  his  throne, 
shall  there  be  peace  for  ever  from  the  Lord. 
34.  So  Benaiah  the  son  of  Jehoiada  went  up,  and 
fell  upon  him,  and  slew  him  :  and  he  was  buried 
in  his  own  house  in  the  wilderness. 

Abiathar  and  Joab  were  both  aiding  and  abetting  in  Adonijah's 
rebellious  attempt,  and,  it  is  probable,  were  at  the  bottom  of  this 
new  motion  made  by  Adonijah  for  Abishag,  and  it  should  seem 
Solomon  knew  it,  u.  22.  This  was,  in  both,  an  intolerable  affront, 
both  to  God  and  to  the  government;  and  the  worse,  because  of 
their  high  station,  and  the  great  influence  their  examples  might 
have  upon  manv.  They  therefore  come  next  to  be  reckoned 
with:  they  are  both  equally  guilty  of  the  treason,  but,  in  the  judg- 
ment passed  upon  them,  a  difference  is  made,  and  with  good 
reason. 

I.  Abiathar,  in  consideration  of  his  old  services,  is  only  de- 
graded, K.  26,27.  1.  Solomon  convicts  him,  and  by  his  great 
wisdom  finds  him  guHtv.  "  Thou  art  worthy  of  death,  for  joining 
with  Adonijah,  when  thou  knewest  on  whose  head  God  intended 
to  set  the  crown."  2.  He  calls  to  mind  the  respect  he  had 
formerly  shewed  to  David  his  father,  and  that  he  had  both 
ministered  to  him  in  liolv  things,  had  liorup  before  him  the  ark  of 
the  Lord,  and  also  had  tenderly  syiiipulliised  with  him  in  his 
afflictions,  and  been  afflicted  in  them  all,  parliciilarly  when  he  was 
in  exile  and  distress,  both  by  Saul's  persecution,  and  Absalom's 
rebellion.  Note,  Those  that  shew  kindness  to  God's  people  shall 
have  it  remembered  to  their  advantage,  one  time  or  oilier.  3.  For 
this  reason,  he  spares  Abiathar's  life,  but  deposes  him  from  hia 
offices,  and  confines  him  to  his  country-seat  at  .Anathoth,  forbids 
him  the  court,  the  citv,  the  tabernacle,  the  altar,  and  all  inter- 
meddling in  public  business,  with  an  intimation  likewise,  that  he 
was  upon  his  good  behaviour,  and  that  though  he  did  not  put 
him  to  death,  at  this  time,  he  might  another  time,  if  he  did  not 
(■onduct  himself  well.  But,  for  the  present,  he  was  only  thrust 
out  from  being  priest,  as  rendered  unworthy  that  high  station,  by 
the  opposition  he  had  given  to  that  which  he  knew  to  be  the  will 
of  God.  Saul,  for  a  supposed  crime,  had  barbarously  slain 
Abiathar's  father,  and  85  priests,  their  families,  and  city;  Solomon 
spares  Abiathar  himself,  though  guilty  of  a  real  crime.  Thus  was 
Saul's  government  ruined,  and  Solomon's  established.  As  men  are 
to  God's  ministers,  they  will  find  him  totheni.  4.The  deprivingof 
Abiathar  was  the  fulfilling  of  the  threatening  against  the  house  of 
Eli,  1  Sam.  2. 30.  for  he  was  the  last  high  priest  of  that  family.  It 
was  now  above  80  years  since  the  ruin  was  threatened  ;  but  God's 
judgments,  though  not  executed  speedily,  will  be  executed  surely. 

H.  Joab,  in  consideration  of  his  old  sins,  is  put  to  death. 

1.  His  guilty  conscience  sent  him  to  the  horns  of  the  altar.  He 
heard  that  Adonijah  was  executed,  and  Abiathar  deposed,  and 
therefore,  fearing  his  turn  would  be  next,  he  flies  for  refuge  to  the 
altar.  Many  that,  in  the  day  of  their  security,  care  not  for  the 
service  of  the  altar,  in  the  day  of  their  distress,  will  be  glad  of  the 
protection  of  it.  Some  think  Joab  designed  thereby  to  devote 
himself  for  the  future  to  a  constant  attendance  upon  the  altar, 
hoping  thereby  to  obtain  his  pardon :  as  some  that  have  lived  a 
dissolute  life,  all  their  days,  have  thought  to  atone  for  it,  by  re- 
tiring into  a  monastery  when  they  are  old,  leaving  the  world  when 
it  has  left  them. 

2.  Solomon  orders  him  to  be  put  to  death  there  for  the  murder 
of  Abner  and  Amasa;  for  these  are  the  crimes  upon  which  ht 
Ihouglit  fit  to  ground  the  sentence,  rather  than  upon  his  treasonable 
adherence  to  Adonijah.  Joab  was  indeed  worthy  of  death  for 
turning  after  Adonijah,  in  contempt  of  Solomon,  and  his  designa- 
tion to  the  throne,  though  he  had  not  turned  after  Absalom,  t'.28. 
Former  fidelity  will  not  serve  to  excuse  for  any  after  treachery; 
yet,  beside  that,  Joab  had  merited  well  of  the  house  of  David,  to 
which,  and  to  his  country,  he  had  done  a  great  deal  of  good  ser- 
vice in  his  day,  in  consideration  of  which,  it  is  probable,  Solomaa 


Before  Christ  1014. 


I  KINGS.  II. 


Joab's  Teath 


tvould  have  pardoned  him  liis  offence  against  him,  (for  clemency 
gives  great  reputation  and  establishment  to  an  infant-government,) 
and  Houhl  have  only  displaced  him,  as  he  did  Abiathar;  but  he 
must  die  for  the  murders  he  had  formerly  been  guilty  of,  which  his 
father  had  charged  him  to  call  him  to  an  account  for.  The  debt 
he  owed  to  the  innocent  blood  that  was  shed,  by  answering  it 
A'ilh  the  blood  of  him  that  shed  it,  he  could  not  pay  himself,  but 
left  it  to  his  son  to  pay  it,  who,  having  power  wherewithal,  failed 
not  to  do  it.  On  this  he  grounds  the  sentence,  aggravating  the 
crime,  u.  32.  that  he  fell  ripon  two  men  more  righteous,  and  better, 
than  he,  that  had  done  him  no  wrong,  nor  meant  hira  any,  and, 
had  they  lived,  might  probably  have  done  David  better  service ; 
if  the  blood  shed  be  not  only  innocent,  but  excellent,  the  life  more 
valuable  than  common  lives,  the  crime  is  the  more  heinous :  that 
David  knew  not  of  if,  and  yet  the  case  was  such,  that  he  would 
be  suspected  as  privy  to  it;  so  that  Joab  endangered  his  prince's 
reputation,  in  taking  away  the  life  of  his  rivals,  which  was  a  further 
sggravation. 

For  these  crimes,  ( 1.)  He  must  die,  and  die  by  the  sword  of 
public  justice.  By  man  must  his  blood  be  shed,  and  it  lies  upon 
his  own  head,  d.  32.  as  their'sdoes,  whom  he  had  murdered,  r.33. 
Woe  to  the  head  that  lies  under  the  guilt  of  blood  !  Vengeance  for 
murder  was  long  in  coming  upon  Joab;  but,  when  it  did  come,  it 
remained  the  longer,  being  here  entailed  upon  the  head  of  his  seed 
for  ever,  d.  33.  who,  instead  of  deriving  honour,  as  otherwise  thev 
might  have  done,  from  his  heroic  actions,  derived  guilt,  and  shame, 
and  a  curse,  from  his  villanous  actions.  The  seed  of  such  evil 
doers  shalt  never  be  renowned.  (2.)  He  must  die  at  the  altar, 
rather  than  escape.  Joab  resolved  not  to  stir  from  the  a'tar,  jj.  30. 
hoping  thereby  either  to  secure  himself,  or  else  to  render  Solomon 
odious  to  the  people,  as  a  profanerof  the  holy  place,  if  he  sho\dd 
put  him  to  death  there.  Benaiah  made  a  scruple  of  either  killing 
him  there,  or  dragging  him  thence;  but  Solomon  knew  the  law, 
that  the  altar  of  God  should  give  no  protection  to  wilful  murderers, 
Exod.21.14.  Thou  shalt  take  him  from  mine  altar,  that  he  may 
die,  may  die  a  sacrifice.  In  case  of  such  sins  as  the  blood  of 
beasts  would  atone  for,  the  altar  was  a  refuge,  but  not  in  Joab's 
case;  he  therefore  orders  him  to  be  executed  there,  if  he  would 
not  be  got  thence,  to  shew  that  he  feared  not  the  censure  of  the 
people  in  doing  his  duty,  but  would  rectify  their  mistake,  and  let 
them  know,  that  the  administration  of  justice  is  better  than  sacrifice, 
and  that  the  holiness  of  any  place  should  never  countenance  the 
wickedness  of  anv  person.  They  who,  by  alively  faith,  take  hold 
on  Christ  and  his  righteousness,  with  a  resolution,  if  they  perish, 
to  perish  there,  shall  find  in  him  a  more  powerful  protection  than 
Joal)  found  at  the  horns  of  the  altar.  Benaiah  slew  him,  ti.34. 
with  the  solemnity,  no  doubt,  of  a  public  execution.  The  law 
l>eing  thus  satisfied,  he  was  buried  in  his  own  house  in  the  wilder- 
ness, privately,  like  a  criminal,  not  pompously,  like  a  soldier;  yet 
no  indignity  is  done  to  his  dead  body:  it  is  not  for  man  to  lay  the 
inicpiity  upon  the  bones,  whatever  God  does. 

Lastly,  Solomon  pleases  himself  with  this  act  of  Justice,  not  as 
it  gratified  any  personal  revenge,  but  as  it  was  the  fulfilling  of 
liis  father's  orders,  and  a  real  kindness  to  himself  and  his  own 
government.  1.  Guilt  was  hereby  removed,  r.  31.  By  returning 
the  innocent  blood  that  had  been  shed,  upon  the  head  of  him  that 
shed  it,  it  was  taken  away  from  him,  and  from  the  house  of  his 
father;  which  implies,  that  the  blood  which  is  not  required  from 
the  murderer  will  be  required  from  the  magistrate,  at  least  there 
is  danger  lest  it  should.  They  that  would  have  their  houses  safe, 
and  built  up,  must  put  away  iniquity  far  from  them.  2.  Peace 
was  hereby  secured,  i.i.33.  upon  David;  he  does  not  mean  his 
person,  but,  as  he  explains  himself  in  the  next  words.  Upon  his 
seed,  his  house,  and  his  throne,  shall  there  be  peace  for  ever  from 
the  Lord;  thus  he  expresses  his  desire  that  it  may  be  so,  and  his 
hope  that  it  shall  be  so.  Now  that  justice  is  done,  and  the  cry 
of  blood  is  satisfied,  the  government  will  prosper.  Thus  right- 
eousness and  peace  kiss  each  other.  Now  that  such  a  turbulent 
man  as  Joab  is  removed,  there  shall  be  peace.  Take  au-ny  the 
wicked  from  before  the  kinq,  and  his  throne  shall  be  cslahlislied 
iu  righteousness,  Prov.25.5.      Solomon,  in  this  blessing  of  peace, 


upon  his  house  and  throne,  piously  looks  upward  to  God  as  tlie 
Author  of  it,  and  forward  to  eternity  as  the  perfection  of  it; 
"  It  shall  be  peace  from  the  Lord,  and  peace  for  ever  from  the 
Lord."  The  Lord  of  peace  himself  give  us  that  peace  which  is 
everlasting. 

35.  And  the  king  put  Benaiah  the  son  of  Jehoi- 
ada  in  his  room  over  the  host:  and  Zadok  the 
priest  did  the  king  put  in  tlie  room  of  Abiathar. 
36.  And  the  king-  sent  and  called  for  Siiimei,  and 
said  unto  him,  Build  thee  an  house  in  Jerusalem, 
and  dwell  there,  and  go  not  forth  thence  any 
whither.  37.  For  it  shall  be,  that  on  the  day  thou 
goest  out,  and  passest  over  the  brook  Kidron, 
thou  shalt  know  for  certain  that  thou  shalt  surely 
die:  thy  blood  shall  be  upon  thine  own  head. 
38.  And  Shimei  said  unto  the  king,  The  saying  is 
good:  as  my  lord  the  king  hath  said,  so  will  thy 
servant  do.  And  Shimei  dwelt  in  Jerusalem 
many  days.  39.  And  it  came  to  pass  at  the  end 
of  three  years,  that  two  of  the  servants  of  Shimei 
ran  away  unto  Achish  son  of  Maachah  king  of 
Gath:  and  they  told  Shimei,  saying,  Behold  thy 
servants  be  in  Gath.  40.  And  Shimei  arose,  and 
saddled  his  ass,  and  went  to  Gath  to  Achish  to 
seek  his  servants:  and  Shimei  went,  and  brought 
his  servants  from  Gath.  41.  And  it  was  told 
Solomon  that  Shimei  had  gone  from  Jerusalem 
to  Gath,  and  was  come  again.  42.  And  the  king 
sent  and  called  for  Shimei,  and  said  unto  him, 
Did  I  not  make  thee  to  swear  by  the  Lord,  and 
protested  unto  thee,  saying.  Know  for  a  certain, 
that  on  the  day  thou  goest  out,  and  walkest  abroad 
any  whither,  that  thou  shalt  surely  die?  And  thou 
saidst  unto  me.  The  word  that  I  have  heard  is 
good.  43.  Why  then  hast  thou  not  kept  the  oath 
of  the  Lord,  and  the  commandment  that  I  have 
charged  thee  with?  44.  The  king  said  moreover 
to  Shimei,  Thou  knowest  all  tlie  wickedness  which 
thine  heart  is  privy  to,  that  thou  didst  to  Uavid 
my  father:  therefore  the  Lord  shall  return  thy 
wickedness  upon  thine  own  head;  45.  And  king 
Solomon  shall  be  blessed,  and  the  throne  of  David 
sliall  be  established  before  the  Lord  for  ever. 
46.  So  the  king  cotnmanded  Benaiah  the  son  of 
Jehoiada,  which  went  out,  and  fell  upon  him,  that 
he  died.  And  the  kingdom  was  established  in  the 
hand  of  Solomon. 

Here  is, 

\.  The  preferment  of  Benaiah  and  Zadok,  two  faithful  friends 
to  Solomon  and  his  government,  v.  3-5.  Joab  being  put  to  death, 
Benaiah  was  advanced  to  be  general  of  the  forces  in  his  room, 
and,  Abiathar  being  deposed,  Zadok  was  made  hish  priest  in 
his  room,  and  therein  was  fulfilled  that  word  of  God,  when  he 
threatened  to  cut  off  the  house  of  Eli,  1  Sam.  2. 35.  /  will  raise 
me  up  a  faithful  priest,  and  will  build  him  a  sure  house.  Though 
sacred  offices  may  be  disgraced,  thev  shall  not  be  destroyed,  by 
the  uial-administration  of  those  that  are  intrusted  with  them,  nor 
shall  God's  work  ever  stand  still  for  want  of  hands  to  carry  it  on. 
No  wonder  that  a   king,   so  immediately  of  God's  making,  was 


Before  Christ  1014. 


I   KINGS,   n.   111.     Solomon  marries  Pharaoh's  Dauiihtey 


eniDOwered  to  make  whom  he  thought  fit  high  priest;  and  he  did 
it  in  equity,  for  the  ancient  right  was  in  Zadok,  lie  heing  of  the 
family  of  Eleazar,  whereas  Eli  :in<l  his  lioiise  were  of  Ithamar. 

II.  The  course  that  was  taken  with  Shimei.  He  is  sent  for,  by 
a  messenger,  from  his  hou'ie  at  Bahuriin,  expecting,  perhaps,  no 
better  than  Adonijah's  doom,  being  conscious  of  his  eniuitv  to  the 
house  of  David  ;  but  Solomon  knows  how  to  tnake  a  difference  of 
crimes  and  criminals.  David  had  promised  Shiuiei  his  life  for  his 
time ;  Solomon  is  not  bound  by  that  promise,  and  yet  will  not  go 
directly  contrary  to  it. 

1.  He  confined  him  to  Jerusalem,  and  forbade  him,  upon  any 
pretence  whatsoever,  to  go  out  of  the  city  any  further  tlian  the 
brook  Kidron,  «.  36, 37.  He  would  not  suffer  him  to  continue  at 
his  country-seat,  lest  he  should  make  mischief  among  his  neigh- 
bours, but  took  hira  to  Jerusalem,  where  he  kept  him  prisoner  at 
large:  this  might  make  Shimei's  confinement  easy  to  himself,  for 
Jerusalem  was  beautiful  for  situation,  the  joy  of  the  whole  earth, 
the  royal  city,  the  holy  city;  he  had  no  reason  to  complain  of 
being  shut  up  in  such  a  paradise;  it  would  also  make  it  the  more 
safe  for  Solomon,  for  there  he  would  have  him  under  his  eye,  and 
be  able  to  watch  his  motions ;  and  he  plainly  tells  him,  that,  if  he 
ever  go  out  of  the  rules,  he  shall  certainly  die  for  it.  This  was  a 
fair  trial  of  his  obedience,  and  such  a  test  of  his  loyalty,  as  he  had 
no  reason  to  complain  of;  he  has  his  life  upon  easy  terms,  he 
shall  live,  if  he  will  hut  be  content  to  live  at  Jerusalem. 

2.  Shimei  submits  to  the  confinement,  and  thankfully  takes  his 
life  upon  those  terms;  he  enters  into  recognizance,  d. 38.  under 
the  penally  of  death,  not  to  stir  out  of  Jerusalem,  and  owns  the 
saying  is  good.  Even  they  that  perish  cannot  but  own  the  con- 
ditions of  pardon  and  life  unexceptionable,  so  that  their  blood, 
like  Shimei's,  must  rest  upon  their  own  heads.  Shimei  promised, 
with  an  oath,  to  keep  within  his  bounds,  r.42. 

3.  Shimei  forfeits  his  recognizance,  which  was  the  thing 
Solomon  expected;  and  God  was  righteous  in  suffering  him  to 
do  it,  that  he  might  now  sufff«-  for  his  old  sins.  Two  of  lii» 
servants  (it  seems,  though  he  was  a  prisoner,  he  lived  like  himself, 
well  attended)  ran  from  him  to  the  land  of  the  Philistines,  d.39. 
Thither  he  pursued  them,  and  thence  brought  them  back  to 
Jerusalem,  t>.40.  For  the  keeping  of  it  private,  he  saddled  his 
axs  himself,  probably  went  in  the  night,  and  came  home,  he 
thought,  undiscovereed.  "Seeking  his  servants,"  (says  Bishop 
Hall,)  "  he  lost  himself;  these  earthly  things  either  are,  or  should 
"  be,  our  servants;  how  commonly  do  we  see  men  run  out  of  the 
"  bounds  set  by  God"s  law,  to  hunt  after  them,  till  their  souls 
"  incur  a  fearful  judgment." 

4.  Solomon  takes  the  forfeiture.  Information  is  given  him 
that  Shimei  had  transgressed,  r.41.  The  king  sends  for  him, 
and,  (1.)  Charges  him  witli  the  present  crime,  t>.42, 43.  that  he 
had  put  a  great  contempt  upon  the  authority  and  wrath  both 
of  God  and  the  king;  that  he  had  broken  the  oath  of  the  Lord, 
and  disobeyed  the  commandment  of  his  prince;  and  by  this  it 
appeared  what  manner  of  spirit  he  was  of,  that  he  would  not  be 
held  by  the  bonds  of  gratitude  or  conscience.  Had  he  represented 
to  Solomon  the  urgency  of  the  occasion,  and  begged  leave  to  go, 
perhaps  Solomon  might  have  gi\en  him  leave;  but,  to  presume 
either  upon  his  ignorance  or  his  connivance,  was  to  affront  him 
in  the  highest  degree.  (2.)  He  condemns  him  for  h\s  former 
crime,  cursing  David,  and  throwing  stones  at  him  in  the  day  of 
his  afflicalion:  the  wickedness  tchich  thy  heart  is  privy  to,  v.  44. 
There  was  no  need  to  examine  witnesses  for  the  proof  of  the  fact, 
his  own  conscience  was  instead  of  a  thousand  witnesses;  that 
wickedness  which  men's  own  hearts  alone  are  privy  to,  is  enough, 
if  <hily  considered,  to  fill  tlicin  with  confusion,  in  expectation  of 
its  return  upon  their  own  heads;  for,  if  the  heart  be  privy  to  it, 
Csnd  is  greater  than  the  heart.  Others  knew  of  Shimei's  cursing 
V'avid,  but  Sliiuui  liiiiiself  knew  of  the  wicked  principles  of  hatred 
.lud  malice  afjaiusl  Davi<l,  wliicli  he  displayed  in  cursing  liini,  and 
tluit  his  submission  was  but  feigned  and  forced.  (3.)  lie  blessed 
himself  -.uk!  his  government,  i'.45.  Kinr/  Soliimon  shall  be  blessed, 
iiolwilhslanillng  Shimei's  inipolcnt  curses,  which  perhaps,  in  furv 
tiii'l   despair,   he    now   vented   freely.      Lcl  them  curse,   but  bids 


Thou.  And  the  throne  of  David  shall  be  established,  by  lakinj 
away  those  that  would  undermine  it.  It  is  a  comfort,  in  reference 
to  the  enndty  of  the  church's  enemies,  that,  how  much  soever  they 
rage,  it  is  a  vain  thing  they  imagine;  Christ's  throne  is  established, 
and  they  cannot  shake  it.  (4.)  He  gives  orders  for  the  execution 
of  Shimei  immediately,  v.  Ad.  All  judgment  is  comnulted  to  the 
Lord  Jesus,  and,  though  he  be  King  of  peace,  he  will  be  found 
a  King  of  righteousness;  and  this  will  shortly  be  his  word  of 
command,  concerning  all  his  enemies,  that  will  not  have  him  to 
reigc  -5^er  them.  Bring  them  forth,  and  slay  them  before  me;  the 
reproaches  of  them  that  blasphemed  him  will  fall  on  themselves, 
to  their  eternal  condemnation. 


CHAP.  III. 

Solomon's  reign  looked  bloody  in  the  foregoin;;  chapter,  but  the  necessary  acta 
of  justice  must  not  be  called  cruelty ;  in  this  chapter,  it  appears  with  another 
face:  we  must  not  think  the  worse  of  God's  mercy  to  Itis  subjects,  far  hisjudi:- 
meats  on  rebels,  tff  have  here,  I.  Solomon's  marriage  to  Pharaoh's  daughter. 
r.  1.  //.  A  general  view  of  his  religion,  v.  2.  .4.  ///.  A  particular  account 
of  his  prayer  to  God  far  wisdom,  and  the  answer  to  that  prayer,  v.  5.  .15. 
IV.  A  particular  instance  of  liis  wisdom,  in  deciding  the  controversy  between 
the  two  harlots,  v.  16.  .28.  And  very  great  he  looks  lure,  both  at  the  altar 
and  on  the  bench,  and  therefore  on  the  bench,  because  at  the  altar. 

1.  A  ND  Solomon  made  affinity  with  Pharaoh 
jr\.  king  of  Egypt,  and  took  Pharaoh's  daugh- 
ter, and  brought  her  into  the  city  of  Dav'id,  until 
he  had  made  an  end  of  building  his  own  liouse, 
and  the  house  of  the  Lord,  and  the  wall  of 
Jerusalem  round  about.  2.  Only  the  people  sacri- 
ficed in  high  places,  because  there  was  no  hou«e 
built  unto  the  name  of  the  Lord,  until  those  days. 
3.  And  Solomon  loved  the  Lord,  walking  in  the 
statutes  of  David  his  father:  only  he  sacrificed 
and  burnt  incense  in  high  places.  4.  And  the  king 
went  to  Gibeon  to  sacrifice  there;  for  that  iims 
the  great  liigh  place :  a  thousand  burnt-offerings 
did  Solomon  offer  upon  that  altar. 

We  are  here  told,  concerning  Solomon, 

I.  Something  that  was  unquestionably  good,  for  which  he  is  to 
be  praised,  and  in  which  he  is  to  be  inutated.  1.  He  loved  the 
Lord,  V.3.  Particular  notice  was  taken  of  God's  love  to  him, 
2  Sam.  12.  24.  he  had  his  name  Irom  H,  Jedidiah,  beloved  of  the 
Lord;  and  here  we  find  he  returned  that  love,  as  John,  the  beloved 
disciple,  was  most  full  of  love.  Solomon  was  a  wise  man,  a  rich 
man,  a  great  man;  yet  the  brightest  encomium  of  him  is  that 
which  is  the  character  of  all  the  saints,  even  the  poorest,  \lc  loved 
the  Lord;  he  loved  the  worship  of  the  Lord,  so  the  Chaldee.  All 
that  love  God,  love  his  worship,  love  to  hear  from  him,  and  speak 
to  him,  and  so  to  have  communion  with  him.  2.  He  tvalked  in  the 
statutes  of  David  his  father,  that  is,  in  the  statutes  that  David  gave 
him,  cA.  2. 2, 3.  1  Chron.28.  9,10.  (his  dying  father's  charge  was 
sacred,  and  as  a  law  to  him;)  or  in  God's  statutes,  which  David 
his  father  walked  in  before  him;  he  kept  close  to  G(.d's  ordinances, 
carefully  observed  them,  and  diligently  attended  them.  They  that 
truly  love  God,  will  make  conscience  of  walking  in  his  statutes. 
3.  He  was  very  free  and  generous  in  what  he  did  for  the  honour 
of  God  ;  when  he  offered  sacrifice,  he  offered  like  a  king,  in  some 
proportion  to  his  great  wenMi,  a.  thousaiid  bni-nt-offeriiigs,  v.  4. 
Where  God  sows  plentifully,  lie  expects  to  reap  accordingly;  and 
those  that  truly  love  God,  anil  his  worshi|),  will  not  grudge  the 
expences  of  their  religion.  We  may  be  lenqited  to  say.  To  what 
purpose  is  this  waste?  Might  not  these  cattle  have  been  given  to 
the  poor?  But  we  must  never  thiidc  that  wasted  which  is  laid 
out  in  the  service  of  God.     It  seems  strange  how  so  many  beasts 


Before  Christ  1014. 


I  K1N«S,  111. 


God's  Appearance  to  Solomon. 


should  be  burnt  upon  one  altar  in  one  feast,  though  it  continued 
leven  days  ;  but  the  fire  on  the  altar  is  su])i>osed  to  be  more  (juiek 
ind  devouring  than  common  fire,  for  it  represented  that  fierce 
«nd  mit'htv  wrath  of  God,  which  fell  upon  the  sacrifices,  that  the 
offerers  niight  escape:  Oiii-  God  is  a  consuming  Fire.  Bishop 
Patrick  quotes  it  as  a  tradition  of  the  Jews,  that  the  smoke  of  the 
sacrifices  ascended  directly  in  a  straight  pillar,  and  was  not 
scattered,  otherwise  it  would  have  choked  those  that  attended, 
when  so  many  sacrifices  were  offered  as  were  here. 

II.  Here  is  something,  concerning  which  it  may  be  doubted 
whether  it  were  good  or  no. 

1.  His  marrying  of  Pharaoh's  daughter,  u.  1.  We  will  suppose 
she  was  proselyted,  else  it  had  not  been  lawful ;  yet,  if  so,  surely 
it  was  not  advisable;  he  that  loved  the  Lord  should,  for  his  sake, 
have  fixed  his  love  upon  one  of  the  Lord's  people;  unequal 
matches  of  the  sons  of  God  with  the  daughters  of  men  have  often 
been  of  pernicious  consequence;  yet  some  think  that  he  did  this 
with  the  advice  of  his  friends,  that  she  was  a  sincere  convert, 
(for  the  gods  of  the  Egyptians  were  not  reckoned  among  the 
strange  gods,  which  his  strange  wives  drew  him  in  to  the  worship 
of,  cA.11.5, 6.)  and  that  the  book  of  Canticles,  and  the  45th 
psalm,  were  penned  on  this  occasion,  by  which  these  nuptials 
were  made  typical  of  the  mystical  espousals  of  the  church  to 
Christ,  especially  the  Gentile  church. 

2.  His  worshipping  in  the  high  places,  and  thereby  templing 
the  people  to  do  so  too,  v.  2,  3.  Abraham  built  his  altars  on  moun- 
tains. Gen. 12. 8. — 22.2.  and  worshipped  in  a  grove.  Gen.  21. 33. 
thence  the  custom  was  derived,  and  was  proper,  till  the  divine 
law  confined  them  to  one  place,  Deut.12.5, 6.  David  kept  to  the 
ark,  and  did  not  care  for  the  high  places,  but  Solomon,  though 
in  other  things  he  walked  in  the  statutes  of  his  father,  in  this 
came  short  of  him,  he  shewed  thereby  a  great  zeal  for  sacrificing, 
but  to  obey  had  been  better ;  this  was  an  irregularity ;  though 
there  was  as  yet  no  house  built,  there  was  a  tent  pitched,  to  the 
name  of  the  Lord,  and  the  ark  ought  to  have  been  the  centre  of 
their  unity;  it  was  so  by  divine  institution,  from  it  the  high 
places  separated,  yet  while  Ihoy  worshipped  God  only,  and,  in 
other  things,  according  to  the  rule,  he  graciously  overlooked  their 
weakness,  and  accepted  their  services ;  and  it  is  owned  that 
Solomon  loved  the  Lord,  though  he  burnt  incense  in  the  high 
■places,  and  let  not  men  be  more  severe  than  he  is. 

5.  In  Gibeon  the  Lord  appeared  to  Solomon 
in  a  dream  by  night:  and  God  said,  Ask  what  I 
shall  give  thee.  6.  And  Solomon  said,  Thou  hast 
shewed  unto  thy  servant  David  my  father  great 
mercy,  according  as  he  walked  before  thee  in  truth, 
and  in  righteousness,  and  in  uprightness  of  heart 
with  thee ;  and  thou  hast  kept  for  him  this  great 
kindness,  that  thou  hast  given  him  a  son  to  sit  on 
his  throne,  as  it  is  this  day.  7.  And  now,  O  Lord 
my  God,  thou  hast  made  thy  servant  king  instead 
of  David  my  father,  and  I  am  but  a  little  child  :  I 
know  not  how  to  go  out  or  come  in.  8.  And  thy 
servant  is  in  the  midst  of  thy  people  which  thou 
hast  chosen,  a  great  people,  that  cannot  be  num- 
bered nor  counted  for  multitude.  9.  Give  there- 
fore thy  servant  an  understanding  heart  to  judge 
thy  people,  that  I  may  discern  between  good  and 
bad  :  for  who  is  able  to  judge  this  thy  so  great  a 
people?  10.  And  the  speech  pleased  the  Lord, 
that  Solomon  had  asked  this  thing.  11.  And  God 
said  unto  him.  Because  thou  hast  asked  this  thing, 
and  hast  not  asked    for  thyself  long  life;  neither 


hast  asked  riches  for  thyself,  nor  hast  asked  the 
Hfe  of  thine  enemies,  but  hast  asked  for  thyself 
understanding  to  discern  judgment ;  12.  Behold, 
I  have  done  according  to  thy  words  :  lo,  I  have 
given  thee  a  wise  and  an  understanding  heart;  so 
that  there  was  none  like  thee  before  thee,  neither 
after  thee  shall  any  arise  like  unto  thee.  13.  And 
1  have  also  given  thee  that  which  thou  hast  not 
asked,  both  riches  and  honour  :  so  that  there  shall 
not  be  any  among  the  kings  like  unto  thee  all  thy 
days.  14.  And  if  thou  wilt  walk  in  my  ways,  to 
keep  my  statutes  and  my  commandments,  as  thy 
father  did  walk,  then  1  will  lengthen  thy  days. 
15.  And  Solomon  awoke;  and,  behold,  it  was  a 
dream.  And  he  came  to  Jerusalem,  and  stood 
before  the  ark  of  the  covenant  of  the  Lord,  and 
offered  up  burnt-offerings,  and  offered  peace- 
offerings,  and  made  a  feast  to  all  his  servants. 

We  have  here  an  account  of  a  gracious  visit  which  God  made 
to  Solomon,  and  the  communion  he  had  with  God  in  it,  which 
puts  a  greater  honour  upon  Solomon  than  all  the  wealth  and 
power  of  his  kingdom  did. 

I.  The  circumstances  of  this  visit,  «.  5.  1.  The  place — it  was 
in  Gibeon,  that  was  the  great  high  place,  and  should  have  been 
the  only  one,  because  there  the  tabernacle  and  the  brazen  altar 
were,  2Chron.l.3.  There  Solomon  offered  his  great  sacrifices^,  and 
there  God  owned  him  more  than  in  any  other  of  the  high  places ; 
the  nearer  we  come  to  the  rule  in  our  worship,  the  more  reason  we 
have  to  expect  the  tokens  of  God's  presence  ;  where  God  records 
his  name,  there  he  will  meet  us,  and  bless  us.  2.  The  time — it 
was  by  night,  the  night  after  he  had  offered  that  generous  sacrifice, 
i>.  4.  the  more  we  abound  in  God's  work,  the  more  comfort  wc 
may  expect  in  him  ;  if  the  day  has  been  busy  for  him,  the  night 
will  be  easy  in  him.  Silence  and  retirement  befriend  our  commu- 
nion with  God  :  his  kindest  visits  are  often  in  the  night,  Ps.l7. 3. 
3.  The  manner — it  was  in  a  drei»ni,  when  he  was  asleep,  his  senses 
locked  up,  that  God's  access  to  his  mind  might  be  the  more  free 
and  immediate;  in  this  way,  God  used  to  speak  to  the  prophets, 
Numb.  12. 6.  and  to  private  persons,  for  their  own  benefit. 
Job, 33. 15, IG.  These  divine  dreams,  no  doubt,  distinguished 
themselves  from  those  in  which  there  are  divers  vanities,  Eccl.  5.7. 

II.  The  gracious  offer  God  made  him  of  the  favour  he  should 
choose,  whatever  it  were,  v.  5.  He  saw  the  glory  of  God  shine 
about  him,  and  heard  a  voice,  saying.  Ask  what  I  shall  give  thee. 
Not  that  God  was  indebted  to  him  for  his  sacrifices,  but  thus  he 
would  testify  his  acceptance  of  them,  and  signify  to  him  what  great 
mercy  he  had  in  store  for  him,  if  he  were  not  wanting  to  himself. 
Thus  he  would  try  his  inclinations,  and  put  an  honour  upon  the 
prayer  of  faith.  God,  in  like  manner,  condescends  to  us,  and 
puts  us  in  the  ready  way  to  be  happy,  by  assuring  us  that  we  shall 
have  what  we  will,  for  the  asking,  John, 16,23.  lJohn,5.15. 
What  would  we  more  ?  Ask,  and  it  shall  be  given  you. 

HI.  The  pious  request  Solomon,  hereupon,  made  to  God.  He 
readily  laid  hold  on  this  offer;  why  do  we  neglect  the  like  offer 
made  to  us,  like  Ahaz,  who  said,  I  will  not  ask?  Isa.7. 12.  So- 
lomon prayed  in  his  sleep,  God's  grace  assisting  him  ;  yet  it  was  a 
lively  prayer.  What  we  are  most  in  care  about,  and  which  makes 
the  greatest  impression  upon  us  when  we  are  awake,  commonly 
affects  us  when  we  are  asleep  ;  and  by  our  dreams,  sometimes,  we 
may  know  what  our  hearts  arc  upon,  and  how  our  pulse  beats. 
Plutarch  makes  virtuous  dreams  one  evidence  of  increase  in  virtue. 
Yet  this  must  be  attributed  to  a  higher  source.  Solomon's  making 
of  such  an  intelligent  choice  as  this,  when  he  was  asleep,  and  the 
powers  of  reason  were  least  active,  shewed  that  it  came  purely  from 


Before  Christ  1014. 


I  KINGS,  III. 


God's  Appearance  to  Solomon 


'he  afrsre  of  God,  which  wrought  in  him  these  gracious  desires.  If 
ira  ieins  thus  iiisti'uct  him  in  the  night-season,  he  must  bless  the 
l.nrd,  who  gave  him  counsel,  Ps.  16. 7.     Now,  in  tliis  prayer, 

I.  He  acitnowiedgcs  God's  great  goodness  to  his  father  David, 
' .  t?.  He  speaks  honourably  of  his  father's  piety,  that  he  had 
walked  before  God  in  uprightness  of  heart,  drawing  a  veil  over  his 
faults.  It  is  to  be  hoped  that  those  who  praise  their  godly  parents 
will  imitate  them.  But  he  speaks  more  honourably  of  God's  good- 
\ess  to  his  father,  the  mercy  he  had  shewed  to  him  while  he  lived, 
giving  him  to  be  sincerely  religious,  and  then  recompensing  his 
(incerity  ;  and  the  great  kindness  he  had  kept  for  him,  to  be 
bestowed  on  his  family  when  be  was  gone,  in  giving  him  a  son  to 
tit  on  his  throne.  Children  should  give  God  thanks  for  his  mercies 
to  their  parents,  for  the  sure  mercies  of  David.  God's  favours 
urc  then  doubly  sweet,  when  we  observe  them  transmitted  to  us 
(hrough  the  hands  of  those  that  have  gone  before  us.  The  way  to 
jet  the  entail  perpettiated,  is,  to  bless  God  that  it  has  hitherto 
been  preserved. 

2.  He  owns  his  own  insufficiency  for  the  discharge  of  that  great 
trust  to  which  he  was  called,  v.  7,8.  And  here  is  a  double  plea 
to  enforce  his  petition  for  wisdom.  (1.)  That  his  place  required 
it,  as  he  was  successor  to  David  :  "  Thov  hast  made  vie  king 
instead  of  David,  who  was  a  very  wise,  good  man ;  Lord,  give  me 
nisdoni,  that  1  may  keep  up  what  he  wrought,  and  carry  on  what 
he  began  ;"  and,  as  he  was  ruler  over  Israel,  "  Lord,  give  me  wisdom 
to  rule  well,  for  they  are  a  numerous  people,  that  will  not  be 
managed  without  much  care.  They  are  thy  people,  which  thou 
hast  chosen,  and  therefore  to  be  ruled  for  thee;  and  the  more 
wiselv  they  are  ruled,  the  more  glory  thou  wilt  have  from  them." 
/2.)  That  he  wanted  it;  as  one  that  had  an  humble  sense  of  his 
own  deficiency,  he  pleads.  Lord,  lam  but  a  little  child;  so  he  calls 
himself,  a  child  in  understanding,  though  his  father  called  him  a 
wise  man,  ch.  2.9.  "  /  know  not  how  to  go  out,  or  come  in,  as  I 
should,  nor  to  do  so  much  as  the  common  daily  business  of  the 
government,  much  less  what  to  do  in  a  critical  juncture."  Note, 
Those  who  are  employed  in  public  stations,  ought  to  be  very 
sensible  of  the  weight  and  importance  of  theirwork,  and  their  own 
insufficiency  for  it;  and  then  they  are  qualified  for  receiving 
divine  instruction.  St.  Paul's  question  (  Who  is  sufficient  for  these 
things?)  is  much  like  Solomon's  here,  Who  is  able  to  judge  this  thy 
so  great  a  people?  v.  9.  Absalom,  who  was  a  fool,  wished  himself  a 
judge;  Solomon,  who  was  a  wise  man,  trembles  at  the  under- 
taking, and  suspects  his  own  fitness  for  it.  The  more  knowing 
and  considerate  men  are,  the  better  acquainted  they  are  with  their 
own  weakness,  and  the  more  jealous  of  themselves. 

3.  He  begs  of  God  to  give  him  wisdom,  v.  2.  Give  therefore  thy 
servant  an  understanding  heart.  He  calls  himself  God's  servant: 
pleased  with  that  relation  to  God,  Ps.  116. 16.  and  pleading  it  with 
him;  "  I  am  devoted  to  thee,  and  employed  for  thee;  give  me 
that  which  is  requisite  to  the  services  in  which  I  am  employed." 
Thus  his  good  father  prayed,  and  thus  he  pleaded,  Ps.  119. 125. 
/«»«  thy  servant,  give  me  understanding.  An  understandingheart 
is  God's  gift,  Prov.  2.  6.  We  must  pray  for  it,  James,  1.5.  and 
pray  for  it  with  application  to  our  particular  calling,  and  the  various 
occasions  we  have  for  it;  as  Solomon,  Give  mean  understanding, 
not  to  please  my  own  curiosity  with,  or  puzzle  my  neighbours, 
but  to  judge  thy  people.  That  is  the  best  knowledge  which  will 
be  serviceable  to  us  in  doing  our  duty;  and  such  that  knowledge 
is  which  enables  us  to  discern  between  good  and  bad,  right  and 
wrong,  sin  and  duty,  truth  and  falsehood,  so  as  not  to  be  imposed 
upon  by  false  colours,  in  judging  either  of  other's  actions,  or  of 
our  own. 

4.  The  favourable  answer  God  gave  to  his  request.  It  was  a 
pleasing  prayer,  v.  10.  The  speech  pleased  the  Lord.  God  is  well- 
pleased  with  his  own  work  in  his  people;  the  desires  of  his  own 
kindling,  the  prayers  of  his  Spirit's  inditing.  By  this  choice,  Solo- 
mon made  it  appear  that  he  desired  to  be  good  more  than  great, 
and  to  serve  God's  honour  more  than  to  advance  his  own.  Those 
are  accepted  of  God  who  prefer  spiritual  blessings  to  temporal, 
and  are  more  solicit'^us  to  be  {<win\  in  the  way  of  their  duty,  than 


in  the  way  to  preferment.  But  that  was  not  all;  itwasa/»re- 
vailing  prayer,  and  prevailed  for  more  than  he  asked.  (1.)  God 
gave  him  wisdom,  v.  12.  He  fitted  him  for  all  that  great  work 
to  which  he  had  called  him  ;  gave  him  such  a  right  understanding 
of  the  law  which  he  was  to  judge  by,  and  the  cases  he  was  to  judge 
of,  that  he  was  unequalled,  for  a  clear  head,  a  solid  judgment, 
and  a  piercing  eye.  Such  an  insight,  and  such  a  foresight,  never 
was  prince  so  blessed  with.  (2.)  He  gave  him  riches  and  honour 
over  and  above  into  the  bargain,  v.  13.  and  it  was  promised  that  he 
should  as  much  exceed  his  predecessors,  his  successors,  and  all  his 
neighbours,  in  these,  as  in  wisdom.  These  also  are  God's  gift, 
and  are  promised  to  all  that  seek  first  the  kingdom  of  God,  and  the 
righteousness  thereof,  as  far  as  is  good  for  them,  Matth.  6.  33.  Let 
young  people  learn  to  prefer  grace  to  gold,  because  godliness  has 
the  promise  of  the  life  that  now  is,  but  the  life  that  now  is  has  not 
the  prontise  of  godliness.  How  completely  blessed  was  Solomon, 
that  had  both  wisdom  and  wealth  !  He  that  has  wealtli  and  |)(iHer, 
without  wisdom  and  grace,  is  in  danger  of  doing  hurt  with  it;  lie 
that  has  wisdom  and  grace,  without  wealth  and  power,  is  not  capable 
of  doing  so  much  good  with  it,  as  he  that  has  both.  Wisdom  is 
good,  is  so  much  the  better,  with  an  inheritance,  Eccles.7. 11. 
But  if  we  make  sure  of  wisdom  and  grace,  those  will  either  bring 
outward  prosperity  with  them,  or  sweeten  the  want  of  it.  God 
promised  Solomon  riches  and  honour,  absolutely,  but  long  life, 
upon  condition,  v.  14.  Jf  thou  wilt  walk  in  my  ways,  as  David 
did,  then  I  will  leuythcn  thy  days:  he  failed  in  the  condition  ;  and 
therefore,  though  he  had  riches  and  honour,  he  did  not  live  so 
long  to  enjoy  them,  as,  in  the  course  of  nature,  he  might  have 
done.  Length  of  days  is  wisdom's  right-hand  blessing,  typical  of 
eternal  life;  but  it  is  in  her  left  hand  that  riches  and  honour  are, 
Prov.  3.  16.  Let  us  see  here,  [  1.]  That  the  way  to  obtain  si)iritual 
blessings,  is,  to  be  importunate  for  them  ;  to  wrestle  with  God  in 
prayer  for  them,  as  Solomon  did  for  wisdom,  asking  that  only,  as 
the  one  thing  needful.  [  2.]  That  the  way  to  obtain  temporal 
blessings,  is,  to  be  indifferent  to  them,  and  to  refer  ourselves  to 
God  concerning  them.  Solomon  has  wisdom  given  him,  because 
he  did  ask  it,  and  wealth  because  he  did  not. 

5.  The  grateful  return  Solomon  made  for  the  visit  God  was 
pleased  to  make  him,  v.  15.  He  awoke,  we  may  suppose,  in  a 
transport  of  joy;  awoke,  and  his  sleep  was  sweet  to  him,  as  the 
prophet  speaks,  Jer.  31.  26.  being  satisfied  of  God's  favour,  he  was 
satisfied  ivith  it,  and  he  began  to  think,  wliat  he  should  render  to 
the  Lord.  He  had  made  his  prayer  at  the  high  place  at  Gibeon, 
and  there  God  had  graciously  met  him;  but  he  comes  to  Jerusa- 
lem, to  give  thanks  before  the  ark  of  the  covenant,  blaminghimself, 
as  it  were,  that  he  had  not  prayed  there,  the  ark  being  the  token 
of  God's  presence,  and  wondering  that  God  had  met  him  any 
where  else.  God'.s  passing  by  our  mistakes,  should  persuade  us 
to  amend  them.  There  he,  ( 1.)  Offered  a  great  sacrifice  to  God. 
We  must  give  God  praise  for  his  gifts  in  the  promise,  though  not 
yet  fully  performed.  David  used  to  praise  God's  word,  as  wellas 
his  ivorks,  Ps.  56. 10.  and  particularly,  2  Sam.  7. 18.  and  Solomon 
trod  in  his  steps.  (2.)  He  made  a  great  feast  upon  the  sacrifice, 
that  those  about  him  might  rejoice  with  him  in  the  grace  of 
God. 

16.  Then  came  lliere  two  women,  that  tvere  har- 
lots, unto  the  king',  and  stood  before  him.  17.  And 
the  one  woman  said,  O  my  lord,  I  and  this  woman 
dwell  ill  one  house,  and  1  was  delivered  of  a  child 
witli  Iter  in  the  house.  18.  And  it  came  to  pass 
the  third  day  after  that  I  was  delivered,  that  thi? 
woman  was  delivered  also  :  and  we  were  together, 
there  teas  no  stranger  with  us  in  the  house,  save 
we  two  in  the  house.  U).  yVnd  this  woman's  child 
(lied  in  the  night;  because  she  overlaid  it.  20 
And  she  arose  at  midnigiit,  and  took  my  son  froti 


Before  Clirist  1014. 


I  KINGS,  III. 


Tito  Wisdom  of  Solomon. 


beside  nie,  wliile  lliiiie  handmaid  slept,  and  laid 
i!  in  her  bosom,  and  laid  her  dead  ciiild  in  my 
hosoin.  21.  And  when  I  rose  in  the  mornin;j,  to 
p,ive  my  child  snck,  behohl,  it  was  dead  :  hnt  \\  hen 
I  had  considered  it  in  the  morning,  behold,  it  was 
not  my  son  which  I  did  bear.  22.  And  the  other 
M'oman  said,  Nay;  but  tlie  living-  is  my  son,  and 
the  dead  is  thy  son.  And  tiiis  said.  No;  but  tiie 
dead  is  tliy  son,  and  the  living  is  my  son.  Thus 
tliey  spake  before  the  kino;.  2.3.  Tiien  said  the 
king,  T!ie  one  saith.  This  is  my  son  that  liveth,  and 
thy  son  is  the  dead:  and  tlie  other  saitiij  Nay; 
l)ut  tliy  son  is  the  dead,  and  my  son  is  the  living-. 
24.  And  the  king  said.  Bring  me  a  sword.  And 
tiiey  I)rought  a  sword  before  the  king.  25.  And 
tlie  king  said.  Divide  tlie  living  child  in  two,  and 
give  half  to  the  one,  and  half  to  the  other.  26.  Then 
spake  the  woman  whose  the  living  child  icas  unto 
the  king,  for  her  bowels  yearned  upon  her  son, 
and  she  said,  O  my  lord,  give  her  the  living  child, 
and  in  no  wise  slay  it.  But  the  other  said,  Let  it  be 
neither  mine  nor  thine,  hit  divide  it.  27.  Then 
the  king  answered,  and  said.  Give  her  the  living 
child,  and  in  no  wise  slay  it:  she  is  the  mother 
thereof.  28.  And  all  Israel  heard  of  the  judgment 
which  the  king  had  judged  ;  and  they  feared  the 
king :  for  they  saw  that  the  wisdom  of  God  ivas  in 
him,  to  do  judgment. 

An  instance  is  tiere  given  of  Solomon's  wisdom,  to  shew  that 
the  grant  latelv  made  him  had  a  real  effect  upon  him:  the  proof 
is  fetched,  not  from  the  mysteries  of  slate,  and  the  policies  of  the 
coiincii-bnard,  though  there,  no  doubt,  he  excelled,  but  from  the 
•  rial  and  determination  of  a  cause  between  party  and  party,  which 
jirinces.  though  thev  devolve  them  upon  their  judges,  must  not 
think  it  below  them  to  take  cognizance  of.     Observe, 

I.  The  case  opened,  not  by  lawyers,  but  by  the  parties  them- 
selves, llioiigh  they  were  women,  which  made  it  the  easier,  to  such 
a  piercing  eye  as  Solomon  had,  to  discern  between  right  and  wrong 
by  their  own  shewing.  These  two  women  were  harlots,  kept  a 
public-house,  and  their  children,  some  think,  were  born  of 
foruicalion,  because  here  is  no  mention  of  their  husbands.  It  is 
probable  the  cause  had  been  heard  in  the  inferior  courts,  before  it 
was  brought  before  Solomon,  and  had  been  found  special,  the 
judges  being  unable  to  determine  if,  that  Solomon's  wisdom  in 
<lpci(iing  it,  at  last,  might  be  the  more  taken  notice  of.  These 
two  women  lived  in  a  house  together,  were  each  of  them  delivered 
of  a  son  wi'liin  three  days  of  one  another,  t'.  17, 18.  They  were  so 
^loor,  that  thev  had  no  servant  or  nurse  to  be  with  them  ;  so 
tlighted,  because  harlots,  that  they  had  no  friend  or  relation  to 
tccoinpany  tlicin.  One  of  them  overlaid  her  child,  and,  in  the 
Jislit,  exchanged  it  with  the  other,  i'.19, 20.  who  was  soon  aware 
•  f  the  cheat  put  upon  her,  and  appealed  to  public  justice  to  be 
.'.ghlcti,  u. 21.  Sec,  1.  What  anxiety  is  caused  by  little  children, 
I'lw  uncertain  their  lives  are,  and  to  how  manv  dangers  thev  are 
nntinually  exposed.  The  age  of  infancy  is  the  vallev  of  the 
j'ladow  of  death;  and  the  lamp  of  life,  when  first  lighted,  is  easily 
down  (lilt.  It  is  a  wonder  of  niercv,  that  so  few  perish  in  the 
l^■rils  of  nursing.     2.  How  much  better  it  was,  in  ihiisc  times,  will) 


children  born  in  fornication,  tlian,  comiuonA,  it  is  now.  Harlot! 
then  loved  their  children,  nursed  theni,  an<l  were  loalh  to  part 
with  them,  V.  Iiereas  now  they  are  often  sent  to  a  distance, 
abandoned,  or  killed.  But  llius  it  is  foretold,  that  >n  the  last 
days  perilous  times  should  come,  when  people  should  be  without 
natural  affection,  2  Tim.  3. 3. 

II.  The  difficulty  of  the  case.  The  question  was,  Who  was  the 
mother  of  this  living  child,  which  was  brought  into  court,  to  be 
finally  adjudged  either  to  the  one  or  to  the  other?  Both  mothers 
were  vehement  in  their  claims,  and  shewed  deep  concern  about  it. 
Both  were  peremptory  in  their  asseverations;  "  It  is  mine,  '  savs 
one;  "Nay,  it  is  mine,"  says  the  other.  Neither  will  own  the 
dead  child,  though  it  would  be  cheaper  to  bury  that,  than  to 
maintain  the  other:  but  it  is  the  living  one  they  strive  for.  The 
living  child  is  therefore  the  parents' joy,  because  it  is  their  hope; 
and  may  not  the  dead  children  be  so?  See  Jer.3l.l7.  Now  the 
difficulty  of  the  case  was,  that  there  was  no  evidence  on  either  side. 
The  neighbours,  though  it  is  probable  that  some  of  them  wore 
present  at  the  birth  and  circumcision  of  the  children,  yet  had  not 
taken  so  much  notice  of  them,  as  to  be  able  to  distinguish  them*. 
To  put  the  parties  to  the  rack  would  have  been  barbaro-is  :  not 
she  who  had  justice  on  her  side,  but  she  who  was  most  hardv, 
would  have  had  the  judgment  in  her  favour.  Little  stress  is  to  be 
laid  on  extorted  evidence.  Judges  and  juries  have  need  of  wisdom, 
to  find  out  truth,  when  it  thus  lies  hid. 

III.  The  determination  of  it.  Solomon,  having  patiently  heard 
what  both  sides  had  to  say,  sums  up  the  evidence,  j;.  23.  And  now 
the  whole  court  is  in  expectation  what  course  Solomon's  wisdom 
will  take  to  find  out  the  truth.  One  knows  not  what  to  say  to  it ; 
another,  perhaps,  would  determine  it  by  lot;  Solomon  calls  for  a 
sword,  and  gives  orders  to  divide  the  living  child  between  the  two 
contenders.  Now,  1.  This  seemed  a  ridiculous  decision  of  the 
case,  and  a  brutal  cutting  of  the  knot  which  he  could  not  untie. 
"  Is  this,"  think  the  sages  of  the  law,  "  the  wisdom  of  Solomon?" 
They  could  not  conjecture  what  he  aimed  at  in  it.  The  hearls  of 
/lings,  such  kings,  are  unsearchable,  Prov.  25.  3.  There  was  a 
law  concerning  the  dividing  of  a  living  ox  and  a  dead  one, 
Exod.  21.  35.  but  that  did  not  reach  this  case.  But,  2.  It  proved 
an  effectual  discovery  of  the  truth.  Some  think  that  Solomon 
did  himself  discern  it,  before  he  made  this  experiment,  by  the 
countenances  of  the  women,  and  their  way  of  speaking:  but  by 
this  he  gave  satisfaction  to  all  the  company,  and  silenced  the 
pretender.  To  find  out  the  true  mother,  he  could  not  try  which 
the  child  loved  best,  and  must  therefore  try  which  loved  the  child 
best;  both  pretended  to  a  motherly  affection,  but  the  sincerity  of 
it  will  be  tried  when  the  child  is  in  danger.  (1.)  She  that  knew 
the  child  was  not  her  own,  but,  in  contending  for  it,  stood  upon  a 
point  of  honour,  was  well  content  to  have  it  divided.  She  that 
had  overlaid  her  own  child,  cared  not  what  became  of  this,  so  that 
the  true  mother  might  not  have  it.  Let  it  be  neither  mine  nor 
thine,  but  divide  it.  By  this  it  appeared  that  she  knew  her  own 
title  to  be  bad,  and  feared  Solomon  would  find  it  so,  though  she 
little  suspected  she  was  betraying  herself,  but  thought  Solomon  in 
good  earnest.  If  she  had  been  the  true  mother,  she  had  forfeited 
her  interest  in  the  child,  bv  agreeing  so  readily  to  this  bloodv 
decision.  But,  (2.)  She  that  knew  the  child  was  her  own,  rather 
than  the  child  should  be  butchered,  gives  it  up  to  her  adversary. 
How  feelingly  does  she  cry  out,  0  iny  lord!  give  her  the  living 
child,  I'. 26.  "  Let  inc  see  it  hers,  rather  than  not  see  it  at  all." 
By  this  tenderness  toward  the  child,  it  appeared  that  she  was  not 
the  careless  mother  that  had  overlaid  the  dead  child,  but  was  the 
true  mother  of  ti.e  living  one,  that  could  not  endure  to  see  its 
death,  having  compassion  on  the  son  of  her  womb.  "  The  case  is 
plain,"  savs  Solomon,  "  what  need  of  witnesses?  Give  kir  the 
living  child ;  for  vou  all  see,  bv  this  undissenibled  compassion,  ske 
is  the  mother  of  it."     Let  parents  shew  their  love  to  their  children. 


'  Til'!  rcailcr  will  oliserve  .m  inadvertency  licie ;  it  beiri!;  questionable  whether  the  dead  child  lived  to  be  ciicunicised,  and  it  being  plainly  stated  tha 
at  ill-  liirth  of  lliif  <!i:ldicn,  the  two  mothers  were  alone  in  the  house. — En. 
VOL    II  3 


Bclore  Christ  1014. 


I  KINGS,  III,  IV. 


Solomon's  Officers 


liv  takiiio  care  of  thcni,  espcciall\  liy  lakinp;  care  of  llieir  souls, 
•liid,  villi  a  liolv  violence,  siiaUliing  llieni  as  brands  out  of  '.lie 
liiiiniiiir.  Tlir\  aio  most  likelv  to  have  llie  conifoit  of  children 
that  do  tlii'ir  diilv  to  Iheni.  Satan  pretends  to  the  heart  of  man, 
liiit  1)V  this  it  appears  that  he  is  only  a  pretender,  that  he  would 
he  content  to  divide  with  God,  whereas  the  rightful  Sovereign  of 
the  heart  will  have  all  or  none. 

Lnftli/,  We  are  told  what  a  great  reputation  Solomon  got 
anions  hi*  people,  hy  this  and  other  instances  of  his  wisdom, 
iiliicli  ivouhl  have  a  great  influence  upon  the  case  of  his  govern- 
nicnl  :  l/ic;/  fiarrd  the  liivg,  r.  28.  highly  reverenced  him,  durst 
not,  in  anv  ihincf,  oppose  him,  and  were  afraid  of  doing  an  unjust 
thing;  for  thev  knew,  if  ever  it  came  before  him,  he  would 
certainly  discover  it,  for  the;/  saw  that  the  nisdom  of  Gnd  was  in 
liim,  that  is,  that  wis<lom  which  God  had  promisefl  to  endue  him 
with.  This  made  his  face  to  shine,  EccLS.  I.  this  s/rcn^//ie«e(/ 
him,  Eccl.7.  If),  this  was  better  to  him  than  jieapons  of  war, 
Eccl.9. 18.  for  this  he  was  both  feared  and  loved. 


CHAP.  IV. 

.4ii  imlance  of  the  xcisdom  nf  God  granted  to  Solomon,  we  had  in  the  close  of  the 
foregoing  chapter.  In  this,  ire  Itare  an  account  of  his  tieallh  and  prosperity, 
vhich  uas  tlie  other  branch  of  the  promise  there  made  him.  We  have  here, 
I.  The  magnificence  of  his  court ;  his  ministers  of  state,  ()i.  1 .  .6.)  and  the 
purveyors  of  liis  household,  (r.7..I9.)  and  their  office,  u.27,28.  //.  The 
provision  for  his  table,  v.  22,  23.  ///.  The  extent  of  his  dominion,  v.  21 .  .24. 
IV.  The  numbers,  ease,  and  peace,  of  his  subjects,  r.20,25.  V.  His  stables, 
e.  26.  VI.  His  great  reputation  for  tvisdom  and  learning,  r.  29.  .34.  Thus 
great  was  Solomon,  but  our  Lord  J esus  was  greater  than  lie,(Mattli.  12.42.) 
though  he  took  upon  him  the  form  of  a  servant.  For,  Divinity,  in  1(5  lowest 
humiliations,  infinitely  transcends  royalty  in  its  highest  elevations. 

1.  C^O   kino-  Solomon  was  king  over  all  Israel. 


S' 


2.  And  these  irere  the  princes  which  he  had ; 
Azariah  the  son  of  Zadok  the  priest,  3.  Elihoreph 
and  Ahiah,  the  sons  of  Shisha,  scribes;  Jehoshaphat 
the  son  of  Ahiliid,  the  recorder.  4.  And  Benaiah 
the  son  of  Jehoiada  was  over  the  host:  and  Zadok 
and  Ahiathar  irere  the  priests:  5.  And  Azariah 
the  son  of  Nathan  was  over  the  officers:  and  Zabud 
the  son  of  Nathan  was  principal  officer,  atid  the 
king's  friend  :  6.  And  Ahishar  7oas  over  the 
hotiseliold  :  and  Adoniram  the  son  of  Abda  teas 
over  the  triliiite.  7.  And  Solomon  had  twelve 
officers  over  all  Israel,  which  provided  victuals  for 
the  king  and  iiis  houseiiold  :  each  man  his  month 
in  a  year  made  provision.  8.  And  these  are 
their  names  :  The  son  of  Hur,  in  mount  Ephraim  : 
0.  Tlie  son  of  Dekar,  in  Makaz,  and  in  Shaalbim, 
and  Beth-shemesh,  and  Elon-belh-hanan  :  10.  The 
.son  of  Hesed,  in  Artibotli  ;  to  him  pertained 
Soclioh,  and  all  the  land  of  Hepher:  11.  The 
son  of  AI)iiia<lab,  in  all  the  region  of  Dor;  which 
had  Tapliatli  the  daughter  of  Solomon  to  wife: 
12.  Baaira  the  son  of  Ahilud;  to  Iiitn  pertained 
Taanacli  and  Megiddo,  and  all  Beth-shean,  which 
is  by  Zartanali  beneath  Jezreel,  from  Beth-siiean  to 
Aljel-meiiolah,  ei^en  unto  the  place  that  is  l>eyond 
Jokneam :  13.  Tlie  son  of  Geber,  in  Ramolli- 
gilead  ;  to  him  pertained  the  towns  of  .lair  the  son 
of  Maiiasseh,  which  are  in  Gilead  ;  lo  liim  also 
pertained  the  region  of  Aigob,  which  is  in  Bashan, 


threescore  great  cities  with  M'alls  and  brazen  I)ars 
14.  Ahinadab  the  son  of  Iddo  had  Mahatiaim; 
1-5.  Aiiimaaz  was  in  Naphtali;  he  also  took  Bastnalh 
the  (laughter  of  Solomon  to  wife:  Iti.  Baanali 
the  son  of  Htisliai  iras  in  Asher  and  in  Aiotli; 
17.  Jehoshaphat  the  son  of  Paruah,  in  Issachar: 
10.  Shiinei  the  son  of  Elah,  in  Benjamin:  19.  Giber 
the  son  of  Uri  was  in  the  country  of  Gilead.  in  the 
country  of  Sihon  king  of  the  Amorites,  and  of  Og 
king  of  Bashan:  and  heivas  the  onlv  officer  which 
was  in  tiie  land. 

Here  is, 

I.  Solomon  upon  Kis  throne,  d.  1.  So  king  Solomon  was  Iting, 
that  is,  he  was  confirmed  and  established  king  over  all  Israel,  and 
not,  as  his  successors,  only  over  two  tribes.  He  was  a  king,  he 
did  the  work  and  duty  of  a  king,  with  the  wisdom  God  had  given 
him.  Those  preserve  the  name  and  honour  of  their  place  that 
mind  the  business  of  it,  and  make  conscience  of  it. 

II.  The  great  officers  of  his  court,  in  the  choice  of  which,  no 
doubt,  his  wisdom  much  appeared.  It  is  observable,  1.  That 
several  of  them  are  the  same  that  were  in  his  father's  time.  Zadok 
and  Abiathar  were  then  priests,  2  Sam.  20. 25.  so  they  were  now  ; 
only  then,  Abiathar  had  the  precedency,  now,  Zadok ;  Jehoshaphat 
was  then  recorder,  or  keeper  of  the  great  seal,  so  he  was  now. 
Benaiah,  in  his  father's  time,  was  a  principal  man  in  military 
affairs,  and  so  he  was  now.  Shisha  was  his  father's  scribe,  and 
his  sons  were  his,  u.3.  Solomon,  though  a  wise  man,  would  not 
affect  to  seem  wiser  than  his  father  in  this  matter.  When  sons 
come  to  inherit  their  fathers'  wealth,  honour,  and  power,  it  is  a 
piece  of  respect  to  their  memory — cceteris  ■paribus — where  it  can 
properly  be  done,  lo  employ  those  whom  they  employed,  and  trust 
those  whom  they  trusted.  Many  pride  themselves  in  being  the 
reverse  of  their  good  parents.  2.  The  rest  were  priests'  sons. 
His  prime  minister  of  state  was  Azariah  the  son  of  Zadok  the 
priest.  Two  others  of  the  first  rank  were  the  sons  of  Nathan  the 
prophet,  17. 5.  In  preferring  them,  he  testified  the  grateful 
respect  he  had  for  their  good  father,  whom  he  loved  in  the  name 
of  a  prophet. 

III.  The  purveyors  for  his  household,  whose  business  it  was  to 
send  in  provisions  from  several  parts  of  the  country,  for  the  king's 
tables  and  cellans,  v.1.  and  for  his  stables,  u.27,  28.  That  thus, 
1.  His  house  might  always  be  well-furnished,  at  the  best  hand. 
Let  great  men  learn  hence  good  house-keejiing,  and  yet  good 
husbandry  in  their  house-keeping;  to  be  generous  in  spending 
according  to  their  ability,  but  prudent  in  providing.  It  is  the 
character  of  the  virtuous  woman,  that  she  bringclh  her  food  from 
afar,  Prov.  31.14.  not  far-fetched  and  dear-bought,  but  the 
contrary,  every  thing  bought  where  it  is  chea|)est.  2.  That  thus 
he  himself,  and  those  who  immediately  attended  him,  might  be 
eased  of  a  great  deal  of  care,  and  the  more  closely  apply  them- 
selves to  the  business  of  the  state,  not  troubled  about  much-sen  ing, 
provision  for  that  being  got  ready  to  their  hand.  3.  That  thus  all 
the  parts  of  the  kingdom  might  be  equallv  benefited,  by  the  taking 
off  of  the  commodities  that  were  the  productions  of  their  country, 
and  the  circulating  of  the  coin.  Industry  would  hereby  be 
enc<iuraged,  and  consequently  wealth  increased,  even  in  those 
tribes  that  lav  most  remote  from  the  court.  The  providence  of 
God  extends  itself  to  all  places  nf  his  dominions,  Ps.  103.  22.  so 
should  the  prudence  and  care  of  princes.  4.  The  dividing  of  this 
trust  into  so  many  hands  was  prudent,  that  no  one  man  miglit  be 
continuallv  bnrlhened  with  the  care  of  it,  nor  grow  exorbitantly 
rich  with  the  |ir<)fit  of  it  ;  but  that  Solomon  miglit  have  those,  in 
every  district,  who,  having  a  dependence  upon  the  court,  would 
be  serviceable  to  him  and  his  interesi,  as  there  was  occasion. 

These  commissioners  of  the  victiialliii;;-office,  nut  for  the  army 
or  navv,  (Solomon  was  encaged  in  no  war,)  liut  for  '.he  houktliold 


Before  Cliiisl  1014. 


»r»  hen-  nnntfil.  Several  of  lliem  only  liy  I'leir  surnames,  as  great 
men  eoniiiKiiily  call  llicir  servants;  Bcn-knr,  Bai-dckar,  j^-c. 
TlioMsli  spii';;il  of  llirm  liave  also  Iheir  proper  names  prefixed. 
Two  of  llieni  married  Sulomon's  daiiirhlers,  Ben-Abinaclali,  ii.  11. 
and  Aiiimaaz,  r.\r>.  and  no  disparagement  to  them  to  iriarry  men 
of  Imsiiicss.  Better  malcli  with  the  officers  of  their  father's  court 
that  were  Israelites,  than  with  the  sons  of  princes  that  were 
siranrjprs  In  llic  cimeninit  of  promise.  The  son  of  Geber  was  ni 
l5:imolh-!;ilead,  r.  13.  and  (ielier  himself  was  in  the  country  of 
Silion  and  Osr,  which  included  that  and  Mah.anaim,  v. 10.  He  is 
tlierefore  said  to  he  llir  only  njjicer  in  that  land,  because  the  othor 
two,  mentioned  v.  13,  14.  liepended  on  him,  and  were  subordinate 
to  him. 

20.  Jiidah  and  Isiael  iveie  many,  as  tlie  sand 
wliicli  is  by  tlie  sea  in  mnltitiide,  eating; and  dfink- 
ins,  and  inakins,-  merry.  21.  And  Solomon  reigned 
over  all  kingdoms  from  the  river  unto  the  land  of 
tlie  Philistines,  and  unto  theborder  of  Egypt:  they 
bronglit  presents,  and  served  Solomon  all  tiie  days 
of  his  life.  22.  And  Solomon's  provision  for  one 
day  was  thirty  measures  of  fine  flour,  and  three- 
score measures  of  meal.  2-3.  Ten  fat  oxen,  and 
twenty  oxen  out  of  the  pastures,  and  an  hundred 
sheep,  beside  harts,  and  roe-bucks,  and  fallow- 
deer,  and  fatted  fowl.  24.  For  he  had  dominion  over 
all  the  region  on  this  side  the  river,  from  Tiphsah 
even  to  Azzah,  over  all  the  kings  on  this  side  the 
river:  and  he  had  peace  on  all  sides  round  about 
liim.  25.  And  Judah  and  Israel  dwelt  safely,  every 
man  under  his  vine  and  under  his  fig-tree,  from 
Dan  even  to  Beer-sheba,  all  the  days  of  Solomon. 

26.  And  Solomon  had  forty  thousand  stalls  of  horses 
for  his  chariots,   and   twelve  thousand   horsemen. 

27.  And  those  officers  provided  victual  for  king 
Solotnon,  and  for  all  that  came  unto  king  Solomon's 
table,  every  man  in  his  month :  they  lacked  nothing. 

28.  Barley  also  and  straw  for  the  horses  and  drome- 
daries bronglit  they  unto  the  place  where  the  officers 
were,  every  man  according  to  his  charge. 

Such  a  kingdom,  and  such  a  court,  sure  never  any  prince  had, 
as  Solomon's  is  here  described  to  be. 

I.  Such  a  kingdom.  Never  did  the  crown  of  Israel  shine  so 
bright,  as  it  did  when  Solomon  wore  it;  never  in  his  father's  davs, 
never  in  the  days  of  any  of  his  successors;  nor  was  that  kingdom 
ever  so  glorious  a  type  of  the  kingdom  of  the  Messiah,  as  it  was 
then.  The  account  here  given  of  it  is  such  as  fully  answers  the 
pro[)hecies  which  we  have  concerning:  it,  Ps.  72.  which  is  a  psalm 
for  Solomon,  but  with  reference  to  Christ. 

1.  The  territories  of  his  kingdom  were  large,  and  its  tril)utaries 
niiny ;  .so  it  was  foretold  that  he  should  /ini'P  dominion  from  sea  to 
sea,  Fs.  72.8.  .11.  Solomon  reiined  not  only  over  all  Israel,  who 
were  his  subjects  bv  choice,  but  over  all  the  neighbouring  king- 
<lonis,  who  were  his  subjects  by  constraint.  All  the  princes  from 
the  river  Fjiphrates  norlh-east,  to  llie  border  of  Egypt  south-west, 
tint  only  adiled  to  his  honour,  by  doing  him  homage,  and  holding 
their  crowns  from  him,  but  addefl  to  his  wealth,  bv  serving  him, 
and  briuitinsf  him  presents,  d.21.  David,  bv  bis  successful  wars, 
compelled  them  to  this  subjection,  and  Solomon,  bv  his  admirable 
wisdotn,  made  it  easy  and  reasonable;  for  it  is  fit  that  the  fool 
should  be  servant  to  the  wise  in  heart.  If  they  gave  him  presentB, 
he  give  them  instructions,  and  still  taught  the  people  knowledge;^ 


I   KINGS,   IV.  The  Supply  of  Solomon's  Household. 

not  only  his  own  |)eople,  but  those  of  other  nations;  and  uisdoin 
is  better  than  gnld.  He  bad  peace  o:i  all  sidrs,  r.'iA.  None  o( 
all  the  nations  that  were  subject  to  him  offend  to  slinke  olt  his 
yoke,  or  give  him  any  disturbance  ;  but,  rather,  thought  tbem-ielvea 
happy  in  their  dependence  upon  him.  Herein,  bis  koigdoni 
typified  the  Messiah's;  for  to  him  it  is  promised  that  he  shall  have 
the  heathen  for  his  inheritance,  and  tliat  princes  shall  icorship 
him,  Isa. 49.6,7.— 53.12. 

2.  The  subjects  of  this  kingdom,  and  its  inhabitants,  were  many 
and  cheerful.  ( 1.)  Thev  were  numerous,  and  the  country  exceed- 
ingly populous,  W.20.  Judah  and  Israel  teere  many,  and  that  good 
land  sufficient  to  maintain  them  all.  They  were  as  the  sand  of  the 
sea  in  multitude.  Now  was  fulfilled  the  promise  made  to  Abr.ibam, 
concerning  the  increase  of  his  seed,  Gen. 22.  17.  as  well  as  that 
concerning  the  extent  of  their  dominion,  Gen. 1.5. 18.  This  was 
their  strength  and  beauty,  the  honour  of  their  prince,  the  terror  of 
their  enemies,  and  an  advancement  of  the  wealth  of  the  nation. 
If  tliey  grew  so  numerous,  that  the  place  was  any  where  too  strait 
for  them,  they  might  remove  with  advantage  into  the  countries  that 
were  subject  to  them.  God's  spiritual  Israel  are  many,  at  least, 
they  will  be  so  when  they  come  all  together.  Rev.  7. 9.  (  2.)  They 
were  easy,  thev  dwelt  safely,  or  with  confiilence  and  assurance, 
f.  25.  not  jealous  of  their  king,  or  of  his  officers,  not  disaffected, 
cither  to  him,  or  one  to  another,  nor  under  any  appreliension  of 
danger  from  enemies,  foreign  or  domestic.  They  were  happy, 
and  knew  it;  safe,  and  willing  to  think  themselves  so.  They  dwelt 
every  man  under  At's  vine  and  fig-tree.  Solomon  invaded  no  man's 
property,  took  not  to  himself  their  vinc-yarils  and  olive-yards,  as 
sometimes  was  the  manner  of  the  king,  1  Sam. 8. 19.  but  what 
they  had  they  could  call  their  own:  he  protected  every  man  in  the 
possession  and  enjoyment  of  his  property.  They  that  had  vines 
and  fig-trees  ate  the  fruit  of  them  themselves;  and  so  great  was 
the  peace  of  the  country,  that  they  might,  if  they  pleased,  dwell 
as  safely  under  the  shadow  of  them,  as  within  the  walls  of  a  city. 
Or,  because  it  was  usual  to  have  vinet  by  the  sides  of  their  houses, 
Ps.  128.3.  thev  are  said  to  dwell  under  their  vines.  (3.)  They 
were  cheerful  in  the  use  of  their  plenty,  eating  and  drinking,  and 
making  merry,  u.  20.  Solomon  did  not  only  keep  a  good  table 
himself,  but  enabled  all  his  subjects,  according  to  their  rank,  to  do 
so  too,  and  taught  them  that  God  gave  them  their  abundance,  that 
they  might  use  it  soberly  and  pleasantly,  not  that  they  might  hoard 
it  up.  There  is  nothing  better  than  for  a  man  to  eat  the  labour  of 
his  hands,  Eccl.2.24.  and  that  with  a  merry  heart,  Eccl.  9. 7. 
His  father,  in  the  psalms,  had  led  his  people  into  the  comforts  of 
communion  with  God,  and  now  he  led  them  into  the  comfortable 
use  of  the  good  things  of  this  life.  This  pleasant  posture  of  Israel'* 
affairs  extended,  in  place,  from  Dan  to  Beer-sheba;  no  part  of  the 
country  was  exposed,  or,  upon  any  account,  uneasy;  and  it  con- 
tinued a  long  time,  nil  the  days  of  Solomon,  without  any  material 
interruption.  Go  where  you  would,  you  might  see  all  the  marks 
of  plenty,  peace,  and  satisfaction.  The  spiritual  peace,  and  joy, 
and  holy  security,  of  all  the  faithful  subjects  of  the  Lord  Jesus, 
were  typified  bv  this.  The  kingdom  of  God  is  not,  as  Solomon's 
was,  meat  and  drink,  but,  what  is  infinitely  better,  righteousness, 
and  peace,  and  joy  in  the  Holy  Ghost. 

H.  Such  a  court  Solomon  kept,  as  can  scarcely  be  paralleled. 
We  may  guess  at  the  vast  number  of  his  attendants,  and  the  great 
resort  that  was  to  him,  by  the  provision  that  was  made  daily  for 
his  table.  Of  bread  so  nnny  measures  of  flour  and  meal,  as,  it  is 
computed,  would  richly  serve  3000  men  ;  Carellus  computes  above 
48,000  men;  and  the  provision  of  flesh,  r.23.  is  rather  more,  in 
proportion.  What  vast  quantities  were  heie  of  beef,  mutton,  and 
venison,  and  the  choicest  of  all  fatted  things,  as  some  read  that 
which  we  translate  fatted  foul!  Ahasuerus,  once  in  bis  reign, 
made  a  great  feast,  to  shew  the  riches  of  his  kingdom,  Eslb.  1 .  3,  4. 
But  it  was  nnich  more  the  l.onour  of  Solomon,  that  he  kept  a  con- 
stant table,  and  a  very  noble  one ;  not  of  dainties,  or  deceitful  niiats, 
(he  himself  witnessed  against  them,  Prov.  23.  3.)  but  substantial 
food,  for  the  entertainment  of  those  who  came  to  hear  his  wisdom. 
Thu»  Christ  fed   those  whom  be  taught,  five  thousand   at  a  tun?. 


Befjie  Christ  1014. 


I  KI?%(.;S,   IV,  V.  Solomon's  distin^uisliod  Reputation 


more  llian  ever  Solomon's  taUIe  wnulil  Pti'riiain  n!  cr.co :  all 
believers  have  in  him  a  continual  fcnrvt.  Ili'iriii,  he  far  ii!j|-cli.rs 
Solomon,  that  he  feeds  all  his  siihjccts,  not  with  the  bread  that 
j)eris!ies,  hut  irith  that  icliic/i  ciutiirrs  tn  eternal  life. 

]l  added  nineli,  liolh  to  the  strciis'h  and  clorv  of  Solomon's 
hinp:doni,  that  he  had  such  ahundanie  of  horses,  40,000  for 
chariots,  and  1 '2,000  for  his  troops.  A  thousand  horse,  perhaps, 
in  every  Irihe,  for  Ihe  prescrvine;  of  the  puhlic  peace,  r.  20.  God 
had  commanded  that  their  kinsf  should  not  nudtiply  horses. 
Dent.  17.  IC.  nor,  according  to  the  acconni  here  a'iven,  considerinjj 
flic  extent  and  wealth  of  Solomon's  kin^^dom,  did  he  miillijily  horses 
in  |)roporlion  to  his  neii^hhours;  for  we  find  even  Ihe  Pliilislines 
liriTiiring  into  the  field  30,000  chaiiots,  1  Sam.  13.  (>.  and  the 
Syrians  at  least  40,000  horse,  2  Sam.  10.  18.  The  same  officers 
that  provided  for  his  house,  provided  also  for  his  table,  i'.27,28. 
Everv  one  knew  his  jilace,  and  work,  and  time;  and  so  this  great 
conrt  was  kept  without  confusion.  Solomon,  that  had  vast  incomes, 
lived  at  a  vast  expcuce,  and  perhaps  wrote  that,  wilh  application 
to  himself.  Reel.  5.  11.  When  r/nnds  t7ierense,  they  are  increased 
that  ent  them;  anil  what  f/iind  is  there  to  the  oteners  theiet>f,savinr/ 
the  behnldinr/  of  them  trith  their  eyes,  unless  withal  they  have  the 
satisfaction  of  doing  good  with  ihem? 

29.  And  God  gave  Solomon  wisdom  and  under- 
standing; e.xceedino-  mnch,  and  largeness  of  heart, 
even  as  Ihe  sand  that  is  on  the  sea-shore.  30.  And 
Solomon's  wisdotn  excelled  the  wisdotn  of  all  the 
^children  of  tlie  east-country,  and  all  the  wisdom  of 
.Euypt.  31.  For  he  was  wiser  than  all  men;  than 
1  Ethan  the  Ezrahite,  and  Heman,  and  Chalcol, 
and  Darda,  the  sons  of  Mahol:  and  his  fame  was  in 
all  nations  round  about.  32.  And  he  spake  three 
tlionsand  proverbs:  and  his  songs  were  a  thousand 
and  five.  33.  And  he  spake  of  trees,  from  the 
cedar-tree  that  js  in  Lebanon  even  unto  the  hyssop 
that  springeth  out  of  the  wall:  he  spake  also  of 
beasts,  and  of  fowl,  and  of  creeping  tilings,  and  of 
fislies.  34.  And  there  came  of  all  people  to  hear 
the  wisdom  of  Solomon,  from  all  kings  of  the  earth, 
which  had  heard  of  his  wisdom. 

Solomon's  wisdom  was  more  his  glory  than  his  wealth;  a  general 
account  of  that  we  have  here. 

I.  The  fountain  of  his  wisdom.  God  gave  it  him,  v. 10.  He 
owns  it  himself,  Prov.2.6.  The  Lord  givelh  wisdom.  He  gives 
the  powers  of  reason,  Job,  38.36.  preserves  an(l  improves  theui. 
The  ordinary  advances  of  them  arc  owing  to  his  providence,  and 
sanctificalion  of  them,  to  his  grace;  and  this  extraordinary  pitch 
at  which  they  arrived  in  Solomon,  to  a  special  grant  of  his  favour 
to  him,  in  answer  to  praver. 

II.  The  fulness  of  it.  lie  had  irisdom  and  understanding,  exceed- 
ing mneh :  great  knowle<ige  of  distant  countries,  and  the  Iiistories 
of  former  times;  a  quickness  of  thought,  strength  of  memory,  and 
clearness  of  judgment,  such  as  never  any  man  had.  It  is  called 
largeness  of  heart,  for  Ihe  heart  is  often  put  for  the  intellecliial 
powers.  He  had  a  vast  compass  of  knowledge,  could  take  things 
entire,  and  had  an  admirable  faculty  of  laying  things  together. 
Some,  by  his  largeness  of  heart,  uudersland  his  courage  and 
boldness,  and  that  great  assurance  with  which  he  delivered  liisdic- 
fates  and  determinations.  Or,  it  may  be  meant  of  his  disposition 
to  (h>  good  with  it.  He  was  very  free  and  communicative  of  Iiis 
knowledge;  had  the  gift  of  utterance,  as  well  as  wisdom;  was  as 
free  of  his  learning  as  he  was  of  his  meat;  and  srudged  neither 
to  any  that  were  about  him.  Note,  It  is  very  desirable  Ihat  those  | 
who  have  large  gifts  of  any  kind,  should  have  large  hearts  to  use 
.'■:eiu  for  the  eood  of  others;  and  this  is  from  the  hand  of  God,  ! 
r.ccl..1.2l.      lie  -hall  c«/o/7/e//ic /irnr^  Ps.  119.  32.  | 


T!ic  greatness  of  Solcmon's  wisdom  is  illustrated  by  comparisoc, 
Ch.iidea  and  Ksrypt  were  nations  famous  for  learning;  llience  the 
Grieks  borrow  id  iheir's:  hut  the  greatest  scholars  of  these  nations 
came  short  of  Solomon,  i'.  30.  If  nature  excels  art,  much  more 
<ioes  grace.  The  knowledge  which  God  gives  by  special  favour, 
goes  beyond  that  which  man  gets  by  his  own  labour.  Some  wist 
men  there  were  in  .Solomon's  lime,  who  were  in  great  repute; 
[larticularlv  Heman,  and  others  who  were  Levites,  and  emjilovei) 
by  David  in  the  temple  music,  1  Chron.lo.  19.  Heman  was//M 
Seer  in  Ihe  word  of  God,  1  Cliron.25. 5.  Chalcol  and  Darda 
were  own  brothers,  and  they  also  were  noted  for  learning  and 
wisdom,  but  Solomon  excelled  them  all,  v.  30.  he  out-did  tlieni, 
and  confounded  them;   his  counsel  was  much  more  valuable. 

III.  The  fame  of  it.  It  was  talked  of  in  all  nations  round  aliont. 
His  great  w  eallh  and  glory  made  his  wisdom  much  more  illustrious, 
and  gave  him  those  opportunities  of  shewing  it,  which  they  cannot 
have  that  live  in  poverty  and  obscurity.  The  jewel  of  wisdom 
mav  receive  great  advantage  by  the  setting  of  it. 

IV.  The  fruits  of  it;  by  these  the  tree  is  known:  he  did  not 
bury  his  talent,  but  shewed  his  wisdom, 

1.  In  his  compositions.  Those  in  divinity,  written  by  divine 
inspiration,  are  not  mentioned  here,  for  they  are  extant,  and  will 
remain  to  the  world's  end,  monuments  of  his  wisdom;  and  are, 
as  other  |)arls  of  scripture,  of  use  to  make  us  wise  unto  salvation. 
But,  beside  these,  it  appears,  by  what  he  spake  or  dictated  to  be 
written  from  him,  (1.)  That  he  was  a  moralist,  and  a  man  of  great 
prudence,  for  he  spake  three  thousand  provcrlis,  wise  savings, 
apophthegms,  of  admirable  use  for  Ihe  conduct  of  human  life. 
The  world  is  much  governed  by  proverbs,  and  was  never  better 
furnished  with  useful  ones,  than  by  Solomon.  Whether  those 
proverbs  of  Solomon  that  we  have,  were  any  part  of  the  3000,  is 
uncertain.  (2.)  That  he  was  a  poet,  and  a  man  of  great  wit. 
His  songs  were  a  thousand  and  five,  of  which  one  only  is  extant, 
because  that  only  was  di\inely  inspii-ed,  which  is  therefore  called 
his  Song  of  songs.  His  wise  instructions  were  communicated  by 
proverbs,  Ihat  they  might  be  familiar  to  them  he  designed  to  teach, 
and  ready  on  all  occasions;  by  songs,  that  they  might  be  pleasant, 
and  move  the  affections.  (3.)  That  he  was  a  natural  philosopher, 
and  a  man  of  great  learning  and  insight  info  the  mysteries  of 
nature :  from  his  own  and  others'  observations  and  experience, 
he  wrote  both  of  plants  and  animals,  f.  33.  descriptions  of  their 
natures  and  qualilies,  and  (some  think)  of  the  medicinal  use  of 
Ihem. 

2.  In  his  ci)nvers:ition.  There  came  persons  from  all  parts,  who 
were  more  inquisitive  after  knowledge  than  their  neighbours,  to 
hear  the  wisdom  of  Solomon,  v.  34.  Kings  that  had  heard  of  it, 
sent  their  ambassadors  to  hear  it,  and  to  bring  them  instructions 
from  it.  .Solomon's  court  was  the  sta))le  of  learning,  and  the 
rendezvous  of  philosophers,  that  is,  the  lovers  of  wisdom,  who  all 
came  to  light  their  candle  at  his  lamp,  and  to  borrow  from  him. 
Let  those  who  magnify  Ihe  modern  learning  above  that  of-  the 
ancients,  produce  such  a  treasure  of  knowledge,  anywhere  in  these 
latter  ages,  as  that  was  which  Solomon  was  master  of;  vet  this 
puts  an  honour  upon  human  learning,  that  Solomon  was  praised 
for  it,  and  recommends  it  to  the  great  men  of  Ihe  earth  as  well 
worthy  their  dihgeul  search.  I>ut,  lastly,  Solomon  was  herein  a 
type  of  Christ,  in  whom  arc  hid  all  the  treasures  of  wisdom  and 
knowledge;  and  hid  for  use,  for  he  is  made  oj  God  to  us,  wisdom. 

CHAP.  V. 

The  great  work  which  Salomon  was  I'aiscd  up  to  (in,  wrt*;  the  huHdinf*  of  (he 
temple^  hia  ictalth  imd  wisdom  were  g/rc»i  him,  to  tiualihj  him  for  thuf.  In 
Mm,  fxp<'ci«//i/,  he  irns  to  be  a  type  of  Chiist^  Jnr  Ho  .sliuil  Imild  Itic  tempio 
of  the  Lord,  Zecii.  0.  12.  f>t  titis  chajilcr,  we  htive  itn  nccount  vf  ihe  pre- 
paration$  he  made  for  thnt  and  his  other  lutUdtJiiis.  C'dd  and  si'i-cr  his  ^ood 
father  had  prepartd  in  ahundnnce,  hut  timhcr  and  sl'inrs  he  must  ^r[  rrady; 
and  about  these  ive  have  him  Irratiug  with  IJiram  Uin^  of  Tijre.  I.  Iliram 
ciinfrrutulnfid  him  tin  his  aceessiou  to  the  thnme,  r.\.  II,  Solomon  signified 
to  him  his  desi^yt  to  htiild  ihe  temple^  and  disiied  him  to  furnish  him  with 
workmen^  r.2.  .0.  ///.  Ilirnm  af(rics  to  dn  i7,  f.7.  .9,  f  V.  Solomon  sw^rh 
i.i,  occort/itig/y,  well  done^  and  Hiram's  workmen  well  paid.^  v.  10,  .18. 


re  Cluisl  1014 


I  KINGS,  V 


Solomon's  A;ir<'cTr,i"!ii  uitli  Iliram 


T.  A  NJ)  Ilinun  king  of  Tyro  sent  liis;  servants 
ZJl  luito  Solomon  ;  (for  he  had  heard  that  they 
had  anointf  d  him  king'  in  the  room  of  his  father;) 
for  liiram  was  ever  a  lover  of  David.  2.  And 
Solomon  s<^nt  to  Hiram,  sayinj;-.  3.  Thou  knowest 
how  that  David  my  father  could  not  build  an  house 
'unto  the  name  of  the  Lord  liis  God,  for  the  wars 
which  were  about  him  on  every  side,  until  the  Lord 
put  tliem  under  tlie  soles  of  his  feet.  4.  But  now 
the  Lord  my  God  iiath  ^iven  me  rest  on  every  side, 
so  that  there  is  neither  adversary  nor  evil  occurrent. 
5.  And,  behold,  I  purpose  to  build  an  house  unto 
the  name  of  the  Lord  my  God,  as  the  Lord  spake 
unto  David  my  father,  saying.  Thy  son,  whom  I 
will  set  upon  thy  throne  in  tiiy  room,  he  siiall 
build  an  house  unto  my  name.  6.  Now  therefore 
command  thou  tliat  tliey  hew  me  cedar-trees  out 
of  Lebanon;  and  my  servants  shall  be  with  thy 
servants:  and  unto  thee  will  I  give  liire  for  thy 
servants,  according  to  ail  that  thou  shalt  appoint: 
for  thou  knowest  tiiat  there  is  not  among-  us  any 
that  can  skill  to  hew  timber  like  unto  the  Sidonians. 

7.  And  it  came  to  pass,  when  Hiram  heard  the 
words  of  Solomon,  that  he  rejoiced  greatly,  and 
said.  Blessed  he  the  Lord  this  day,  which  hath 
given  unto  David  a  wise  son  over  this  great  people. 

8.  And  Hiram  sent  to  Solomon,  saying,  I  have 
considered  the  things  which  thou  sentest  to  me 
for:  and  I  will  do  all  thy  desire  concerning  timber 
of  cedar,  and  concerning"  timber  of  fir.  9.  My 
servants  shall  bring  them  down  from  Lebanon  unto 
the  sea,  and  I  will  convey  them  by  sea  in  floats 
unto  the  place  that  thou  shalt  appoint  me,  and  will 
cause  them  to  be  discharged  there,  and  thou  shalt 
receive  them:  and  thou  shalt  accomplish  my  desire, 
in  giving  food  for  my  household. 

We  liave  here  an  account  of  ttie  amicable  correspondence 
between  Solomon  and  tlirani.  Tyre  was  a  famous  trading  city, 
that  lay  close  upon  the  sea,  in  the  border  of  Israel ;  its  inhabitants, 
(as  should  seem,)  none  of  the  devoted  nations,  nor  ever  at  enmity 
with  Israel ;  and  therefore  David  never  offered  to  destroy  them,  but 
lived  in  friendship  with  Ihem.  It  is  said  here  of  Hiram  their  king, 
that  he  was  ever  a  Ini-er  of  David ;  and  we  have  reason  to  think  he 
was  a  worshipper  of  the  true  (iod,  and  had  himself  renounced, 
though  he  could  not  reform,  the  idolatry  of  his  city.  David's  cha- 
racter will  win  the  affections  of  those  that  are  without.     Here  is, 

I.  Hiram's  embassy  of  compliment  to  Solomon,  v.  1.  He  sent, 
as  is  usual  among  princes,  to  condole  with  him  on  the  deatli  of 
David,  and  to  renew  his  alliances  with  him  upon  his  succession  to 
the  government.  It  is  goo<l  keeping  up  friendship  and  communion 
with  the  families  in  which  religion  is  uppermost. 

Ii.  Solomon's  cmbassv  of  business  to  Hiram,  sent,  it  is  likely, 
by  messengers  of  his  own.  In  wealth,  honour,  and  power,  Hiram 
was  very  much  inferior  to  Solomon,  yet  Solomon  has  occasion  to 
be  liehdlden  to  him,  and  begs  his  favour.  Let  us  never  look  with 
ilisilain  on  those  below  us,  because  we  know  not  how  soon  we  mav 
riPi'O  tliem.      Solomon,  in  his  letter  to  Iliraui,  acquaints  him, 

l.Wilh  his  design  to  build  a  temple  to  the  honour  of  God. 
Seme  think  that  temples  among  the  heathen  took  their  first  rise  and 
c-.ipy  from  the  ta'oe.-iiacie  which  Moses  erected  in  the  wilderness, 


and  that  lliore  were  none  before  llifit;  huwever,  (lioie  were 
many  houses  built  in  honour  of  the  false  gods,  before  this  was 
built  in  honour  of  the  God  of  Israel,  so  little  is  external  splendour 
a  mark  of  the  true  church.  Solomon  tells  Hiram,  (who  was 
himself  no  stranger  to  the  affair,)  (l.)That  David's  wars  were 
an  obstruction  to  him,  that  he  could  not  build  this  temple, 
though  he  desigoed  it,  v.S.  They  took  up  much  of  his  time, 
and  thoughts,  and  cares;  were  a  constant  expence  to  him,  and  a 
constant  employment  of  his  subjects;  so  that  he  could  not  do  it  so 
well  as  it  must  be  done,  and,  therefore,  it  not  being  essential  to 
religion,  he  must  leave  it  to  be  done  by  his  successor.  See  what 
Reed  we  liave  to  pray  that  God  wiW  give  peace  in  ovr  time,  because, 
ii3  time  of  war,  the  building  of  the  gospel-temple  coiuuioiilv  goes 
slowly  on.  (2.) That  peace  gave  him  an  opportunity  to  build  it, 
and  therefore  he  resolved  to  set  about  it  imtjiedintelv.  G ml  has 
given  me  rest  both  at  home  and  abroad,  and  there  is  no  adver^arv, 
t>.  4.  no  Satan,  so  the  word  is  ;  no  instrument  of  Satan  to  oppose 
if,  or  to  divert  us  from  it.  Satan  does  all  be  can  to  hinder 
temple-work,  iThess.  2. 18.  Zech.3. 1.  but  when  he  is  bound, 
(Rev. 20.  2.)  we  should  be  busy.  When  there  is  no  evil  occuricnt, 
then  let  us  be  vigorous  and  zealous  in  that  which  is  good,  and 
get  it  forward.  When  the  churches  have  rest,  let  them  be 
edified,  Acts,  9.31.  Days  of  peace  and  prosperity  present  us  with 
a  fair  gale,  which  we  must  account  for,  if  we  improve  not.  A*. 
God's  pro\idence  excited  Solomon  to  think  of  building  the  temple, 
by  giving  him  wealth  and  leisure,  so  liis  promise  encouraged  him. 
God  had  told  David,  that  his  son  should  build  him  an  house, 
V.5.  he  will  take  it  as  a  pleasure  to  be  thus  employed,  and  will 
not  lose  the  honour  designed  him  by  that  promise.  It  may  stir  us 
up  much  to  good  undertakings,  to  be  assured  of  good  success  in 
them.      Let  God's  promise  quicken  our  endeavours. 

2. With  his  desire  that  Hiram  would  assist  him  herein.  Lebanon 
was  the  place  whence  timber  must  be  had,  a  noble  forest  in  the 
north  of  Canaan,  particularly  expressed  in  the  grant  of  that  land  to 
Israel,  all  Lebanon,  Josh.  13. 5.  So  that  Solomon  was  proprietor 
of  all  its  productions;  the  cedars  of  Lebanon  are  spoken  of  as,  in 
a  special  manner,  the  planting  of  the  Lord,  Ps.  104.  IG.  being 
designed  for  Israel's  use,  and  particularly  for  temple-service.  But 
Solomon  owns,  that,  though  the  tree»  were  his,  the  Israelites  could 
not  skill  to  hew  timber  like  the  Sidonians,  who  were  Hiram's  sub- 
jects. Canaan  was  a  land  of  wheat  end  barley ,  Deut.  8.8.  which 
employed  Israel  in  the  affairs  of  husbandry,  so  that  they  were  not 
at  all  versed  in  manufactures  :  in  them,  the  Sidonians  excelled. 
Israel,  in  the  things  of  God,  are  a  wise  and  understanding  people, 
and  yet,  in  curious  arts,  inferior  to  their  neighbours:  true  jnety  is 
a  much  more  valuable  gift  of  Heaven  than  the  highest  degree  of 
ingenuity.  Better  be  an  Israelite  skilful  in  the  law,  than  a  Sidonian 
skilful  to  hew  limber.  But,  the  case  lieing  thus,  Solomon  courts 
Hiram  to  send  him  workmen,  and  promises,  v.G.  both  to  assist 
them,  My  servants  shall  be  tvith  thy  servants,  to  work  under  them  ; 
and  to  pay  them.  Unto  thee  will  I  give  hire  for  thy  servants;  fur 
the  labourer,  even  in  churcb-work,  thougli  it  be  indef<l  its  own 
wages,  is  worthy  of  his  hire.  The  evangelical  jiropbet,  fontelliiig 
the  g'lory  of  the  church  in  the  days  of  the  Messiah,  seems  to  allude 
to  this  story,  Isa.CO.  where  he  propbesies,  (l.)That  the  .«ow.« 
of  strangers  (such  were  the  Tvriaiis  and  Sidoni.Tus)  sliouhl  biriid 
up  the  wall  of  the  gospel-temple,  u.  10.  Ministers  were  raised 
up  among  the  Gentiles,  for  the  edifying  of  the  body  of  Christ. 
(2.)  That  the  glory  nf  Lebanon  should  be  brought  to  it  to  beautify 
i/,  u.  1 3.  All  external  endowments  and  advantages  should  be 
made  serviceable  to  the  interests  of  Christ's  kingdom. 

3.  Hiram's  rece])tion  of,  and  return  to,  this  message. 

(l.)He  received  it  with  great  satisfaction  to  liinisilf.  He 
rejoiced  greatly,  v.G.  that  Solomon  trod  in  his  father's  .';leps,  and 
carried  on  his  designs,  and  was  likelv  to  be  so  great  a  blpssmg  to 
his  kingdom.  Hiram's  generous  spirit  rejoiced  in  lliis.  and  noj 
only  in  the  prospect  he  bad  of  nialcingaii  advantage  to  himself  by 
Solomon's  employing  him.  What  he  bad  the  pleasure  of,  he  gave 
God  the  i>raise  <>f ;  /?/.■. we«'  be  the  Lord,  which  has  given  to  Bavid 
(who  was  himself  a  wise  nisn)  a  wise  son,  to   rule  over  this  gi  eat 


Before  Clirisl  1014. 


I  KINGS,  V,   VI. 


Solomon's  A"reeineiit  uitli  Hiram. 


people.  See  here,  [I.]  Willi  what  pleasure  Miraiii  speaks  of 
Solomon's  wisdom,  ami  !ho  extent  of  his  (iominion;  let  us  learn 
not  to  envv  others  either  those  secular  advantages,  or  those 
endowments  of  llie  mind,  wherein  they  excel  us.  What  a  great 
comfort  is  it  to  those  that  wish  well  to  the  Israel  of  God,  to  see 
relision  and  wisdom  kept  up  in  families  from  one  generation  to 
another,  especially  in  great  families,  and  those  that  have  great 
influence  on  others:  where  it  is  so,  God  must  have  the  glory  of 
it.  If  to  godiv  parents  he  given  a  godly  seed,  Mai.  2.  15.  it  is 
a  token  for  good,  a. id  a  happy  indication,  that  the  entail  of  the 
blessing  shall  not  lie  i.ut  off. 

(2.)  He  returned  it  with  great  satisfaction  to  Solomon,  granting 
him  what  he  desired,  and  shewing  himself  very  forward  to  assist 
him  in  this  great  and  good  work  to  which  we  was  laying  his  hand. 
We  have  here  his  articles  of  agreement  with  Solomon  concerning 
this  affair.  In  which  we  may  observe  Hiram's  prudence.  [  1 .]  He 
deliberated  upon  the  proposal,  before  he  returned  an  answer,  t).8. 
/  have  considered  the  things.  It  is  common  for  those  that  make 
bargains  rashly,  afterward  to  wish  them  unmade  again.  The 
virtuous  woman  considers  afield,  and  then  bvys  it,  Prov.  31.  16. 
Those  do  nc-t  lose  time  who  take  time  to  consider.  [2.]  He 
descended  to  particulars  in  the  articles,  that  there  might  be  no 
misunderstanding  afterward,  to  occasion  a  quarrel.  Solomon  had 
spoken  of  hewing  the  trees,  v.  6.  and  Hiram  agrees  to  what  he 
desired  concerning  that,  r.8.  but  nothing  had  been  said  concerning 
carriage;  that  matter  therefore  must  be  settled.  Land-carriage 
would  be  vervtroublesf.me  and  chargeable,  he  therefore  undertakes 
to  bring  all  the  timber  down  from  Lebanon  by  sea ;  a  coasting  voyage. 
Conveyance  bv  water  is  a  great  convenience  to  trade,  for  which 
God  is  to  have  praise,  who  taught  man  that  discretion.  Observe 
what  a  punctual  bargain  Hiram  made;  Solomon  must  appoint  the 
place  wliere  the  limhsr  shall  be  delivered,  and  thither  Hiram  will 
undertake  to  bring  it,  and  be  responsible  for  its  safety.  As  the 
Sidonians  excelled  the  Israelites  in  timber-work,  so  they  did  in 
sailing,  for  Tvre  and  Sidon  were  situate  at  the  entry  of  the  sea, 
Ezek.  27.  3.  they  therefore  were  fittest  to  take  care  of  the  water- 
carriage,  Tractant  fabrilia  fabri — Every  artist  has  his  trade 
attigned.  Aud,  lastly.  If  Hiram  undertake  for  the  work,  and  do 
all  Snlomon's  desire  eoncerniny  the  timber,  v.  8.  he  Justly  expects 
that  Solomon  shall  undertake  for  the  wages;  Thou  shall  accomplish 
my  desire  in  giving  food  for  my  household,  v. 9.  not  only  for  the 
workmen,  but  for  mv  own  family.  If  Tyre  supplies  Israel  with 
craftsmen,  Israel  will  supply  Tyre  with  corn,  Ezek.  27. 17.  Thus, 
bv  the  wise  disposal  of  Providence,  one  country  has  need  of  another, 
and  is  honefiled  bv  another,  that  there  mav  be  mutual  correspond- 
ence and  dependence,  to  the  glory  of  God  our  common  Parent. 

10.  So  Hiram  2;ave  Solomon  cedar-trees  and  fir- 
tk'ees  arcordinff  to  all  his  desire.  1 1  .And  Solomon 
g:ave  Hiram  twenty  thousand  measures  of  wheat 
/©/•food  to  his  household,  and  twenty  measures  of 
pure  oil:  thus  gave  Solomon  to  Hiram  year  by 
year.  12.  And  the  Lord  gave  Solomon  wisdom, 
as  he  promised  him:  and  there  was  peace  between 
Hiram  and  Solomon;  and  they  two  made  a  league 
together.  13.  And  king  Solomon  raised  a  levy  out 
of  all  Israel,  and  the  levy  was  thirty  thousand  men. 
14.  And  he  sent  them  to  Lebanon,  ten  thousand  a 
mouth  by  courses:  a  month  they  were  in  Lebanon, 
and  two  mofitlis  at  iiome:  and  Adoniram  was  over 
the  levy.  15.  And  Solomon  had  threescore  and 
ten  thousand  that  bare  burthens,  and  four.score 
thousand  hewers  in  the  mountains;  16.  Beside 
tlie  (^liief  of  Solomon's  officers  which  were  (txi^v  the 
woriv,  three  thou.:5and  antJ   tliree  hundred,  which 


ruled  over  the  people  that  wrought  in  llie  work. 
17.  And  the  king  commanded,  and  tliey  bronglil 
great  stones,  costly  stones,  and  hewed  stones,  to  lay 
the  foundation  of  the  house.  18.  And  Solomon's 
builders,  and  Hiratn's  builders,  did  hew  them,  and 
the  stone-squarers :  so  they  prepared  limber  and 
stones  to  build  the  house. 

Here  is, 

I.  The  performance  of  the  agreement  between  Solomon  and 
Hiram;  each  of  the  parties  made  good  its  engagement.  1.  Hiram 
delivered  Solomon  the  timber,  according  to  his  bargain,  t>.  10. 
The  trees  were  Solomon's,  but,  perhaps — Materiam  svperabat 
opus — The  workmanship  was  of  viore  value  than  the  article. 
Hiram  is  therefore  said  to  deliver  the  trees.  2.  Solomon  conveyed 
to  Hiram  the  corn  which  he  had  promised  him,  v.  11.  Thus  let 
justice  be  followed,  as  the  expression  is,  Deut.  16.20.  justice  on 
both  sides,  in  every  bargain. 

II.  The  confirmation  of  the  friendship  that  was  between  them 
hereby.  God  gave  Solomon  7visdom,  v.  12.  that  was  more  and 
better  than  any  thing  Hiram  did  or  could  give  him  ;  but  this  made 
Hiram  love  him,  and  enabled  Solomon  to  improve  his  kindness, 
so  that  they  were  both  willing  to  ripen  their  mutual  love  into  a 
mutual  league,  that  it  might  be  lasting;  it  is  wisdom  to  strengthen 
our  friendship  with  those  we  find  to  be  honest  and  fair,  lest  new 
friends  prove  not  so  firm  and  kind  as  old  ones. 

III.  The  labourers  whom  Solomon  employed  in  preparing 
materials  for  the  temple.  1.  Some  were  Israelites,  who  were 
employed  in  the  more  easy  and  honourable  parts  of  the  work, 
felling  trees,  mnd  helping  to  square  them,  in  conjunction  wilh 
Hiram's  servants;  for  this  he  appointed  30,000,  but  employed  only 
10,000  at  a  time,  so  that,  for  one  month's  work,  they  had  two 
months'  vacation,  both  for  rest,  and  for  the  dispatch  of  their  o«n 
affairs  at  home,  v.  13, 14.  It  was  temple-service,  yet  Solomon 
takes  care  that  they  shall  not  be  over-worked  ;  great  men  ought  to 
consider  that  their  servants  must  rest  as  well  as  they.  2.  Others 
were  captives  of  other  nations,  who  were  to  bear  burthens,  and  to 
hew  stone,  i'.  15.  and  we  read  not  that  these  had  their  resting 
times  as  the  other  had,  for  they  were  doomed  to  servitude.  3.  There 
were  some  employed  as  directors  and  overseers,  (r.  16.)  3,300  that 
ruled  over  the  people,  and  they  were  as  necessary  and  useful  in 
their  place  as  the  labourers  in  iheir's;  here  were  many  hands  and 
many  eyes  employed,  for  preparation  was  now  to  be  made,  not 
only  for  the  temple,  but  for  all  the  rest  of  Solomon's  buildings, 
both  at  Jerusalem  and  here  in  the  forest  of  Lebanon,  and  in  oilier 
places  of  his  dominion,  of  which  see  ch.9.  17.  .19.  He  speaks 
of  the  vastness  of  his  undertakings,  Eccl.  2.  4.  I  made  me  great 
works,  which  required  this  vast  number  of  workmen. 

IV.  The  laying  of  the  foundation  of  the  temple ;  for  that  is  the 
building  his  heart  is  chiefly  upon,  and  therefore  he  begins  with 
that,  u.  17,  18.  It  should  seem,  Solomon  was  himself  present, 
and  president,  at  the  founding  of  the  temple,  and  that  the  first 
stone  (as  has  been  usual  in  famous  buildings)  was  laid  with  some 
solemnity.  Solomon  commanded,  and  they  brought  costly  stones  for 
the  foundation;  he  would  do  every  thing  like  himself,  generously, 
and  therefore  would  have  some  of  the  costliest  stones  laid,  or 
buried  rather,  in  the  foundation,  though,  being  out  of  sight,  worse 
might  have  served.  Christ,  who  is  laid  for  a  Foundation,  is  an 
elect  an<l  precious  stone,  Isa.28.  16.  and  the  foiindalions  of  the 
church  are  said  to  be  laid  with  sapphires,  Isa.  54.  11.  compare 
Hev.  21.1i).  That  sincerity  which  is  our  gospel-perfection, 
obliges  us  to  lav  our  foundation  firm,  and  to  bestow  most  pains 
on  thai  pari  of  our  religion  which  lies  out  of  the  sight  of  mon. 

CHAP.   VL 

OftUt  mid  hn^'  preptvafion  had  hecn  vuilcin^  for  the  iulidinff  of  the  kcmple^ 
and  Kerc ,  ut  lengthy  comes  an  account  of  the  buUd'ntz  of  it ;  a  noble 
piece  vj    work   it  teas,  one  of  the  u-omlcvs  of  the  world,   uhJ,  taken  in  iU 


Before  Christ  1011. 


I  KIISGS,  VI. 


The  Building-  cif  llie  'I'einph 


'A 


spiritual  jiptii/icanci/,  owe  "/  the  glories  of  the  chvrch.  Here  is,  I.  The  timr 
when  it  teas  huiU,  r.  I.  find  livw  inif^  it  was  in  thf  huildin^,  r.  37,3K. 
Jf.  The  silivcf  'lilli  uliiih  it  tras  built,  v. 7.  III.  The  (limen-wnn  if  it, 
V,  2,  ;f.  IV.  The  iHW.'.'ii.'c  (iod  sent  to  Solomon,  u-hi'i:  it  nan  in  the  building, 
V.  1 1 .  .  13.  V.Thc  particulufs  ;  ifindows,  r.  4.  chnnilnra.  r.  5,  0,  H. .  10.  //it' 
walls  andftoovini;,  r.  14.  .18.  the  oracle,  k.  19.  .^2.  the  ehrnibims,  r.  23  .  .30. 
the  doors,  r.  3\ .  .Hi.  and  the  inner  court,  r.  3S.  Alamj  learned  men  hure 
xrrll  bestoived  their  pains  in  e.rpoundini;^  the  description  here  f^iren  of  the 
temple  according  to  the  rules  of  architecture,  and  solrinsr  the  difficulties, 
which,  upon  search,  they  find  in  it;  but, in  that  matter  hiivir<i-  nothinfc  new  to 
offer,  we  trill  not  be  particular  or  curious ;  it  was  tlien  u-ell-understood,  and 
every  man's  ryes,  that  saw  this  glorious  structure,  furnished  him  with  the  best 
critical  exposition  of  this  chapter, 

ND  it  came  to  pass  in  the  fonr  hundred  and 
eig'htietii  year  after  the  children  of  Israel 
were  come  out  of  the  land  of  Egypt,  in  the  fourth 
year  of  Solomon's  reigii  over  Israel,  in  the  month 
Zif,  which  is  the  second  month,  that  he  began  to 
build  tiie  house  of  the  Lord.  2.  And  the  house 
which  king  Solomon  built  for  th?  Lord,  tlie  length 
thereof  ivas  threescore  cul)its,  and  the  breadth 
thereof  twenty  cnhits,  and  ihe  height  thereof  thirty 
cubits.  3.  And  the  porch  before  the  temple  of  the 
house,  twenty  cubits  icasihe  length  thereof,  accord- 
ing to  the  breadth  of  the  house;  and  ten  cubits 
was  the  breadth  thereof,  before  the  house.  4.  And 
for  the  house  he  made  windows  of  narrow  lights. 
5.  And  against  the  wall  of  the  house  he  built  cham- 
bers round  about,  against  the  walls  of  the  house 
round  about,  both  of  the  temple,  and  of  the  oracle: 
and  he  made  chambers  round  about:  6.  The 
nethermost  chamber  was  five  cubits  broad,  and 
the  middle  icas  six  cubits  broad,  and  the  third 
tvas  seven  cubits  bmad :  for  without,  in  the  wall  of 
the  house,  he  made  narrowed  rests  round  about, 
that  t/ie  beams  should  not  be  fastened  in  the  walls 
of  the  house.  7.  And  the  house,  when  it  was  in 
building,  was  built  of  stone  made  ready  before  it 
was  brought  thither:  so  that  there  was  neither 
hammer,  nor  axe,  nor  any  tool  of  iron,  heard  in 
the  house,  'while  it  was  in  building.  8.  Tlie  door 
for  the  middle  chamber  iras  in  the  right  side  of  the 
house:  and  they  went  up  with  winding  stairs  into 
the  middle  chamber,  and  out  of  the  middle  into  the 
third.  9.  So  he  built  the  house,  and  finished  it; 
and  covered  the  house  with  beams  and  boards  of 
cedar.  10.  And  iheji  he  built  chambers  against  all 
the  house,  five  cubits  high:  and  they  rested  on 
the  house  with  timber  of  cedar. 

Here, 

I.  The  *eni|)le  is  called  the  house  of  the  Lord,  t-.  1.  because  it 
was,  1.  Directed  and  imidelled  liy  him.  Iiifinile  Wisdom  was  the 
Architect,  and  gave  David  the  plan  or  patlern  hv  the  Spirit,  not  by 
»ord  of  mouth  only,  but,  for  the  greater  certaintv  and  exactness, 
in  writing,  1  Chron.  28. 1 1, 12, 19.  as  he  had  given  to  Moses  in  the 
mount  a  draught  of  the  tabernacle.  2.  Dedicated  and  devoted  to 
him  and  to  his  honour,  to  be  emploved  in  his  service;  so  his,  as 
ntver  any  other  house  was;  for  he  manifested  his  glory  in  it,  (so  as 
ntver  in  any  other,)  in  a  wav  agreeal)lc  to  that  dispensation;  for 
wiien  there  were  carnal  ordinances,  there  was  a  worldly  sanctuary, 
Heb.9.1,10.  This  gave  il  its  hcaitly  of  holiness,  that  it  was  the 
house  of  tie  Lord,  which  far  Iranscendeil  all  its  oiher  beauties. 


II.  T!ie  time  when  il   begn!i   to   be   built   i>;   exndlv    set   down. 
l.It  was  just  480  years  after  the  bringing  of  the  children  of  Israel 
ciiil  of  Egypt;  allowing  40  years  to  Moses,  17  to  Joshua,  2!)9  to  llie 
Judges,  40  to  Cli,   40  to  Samuel  and  Saul,   40  to  David,  and  4  to 
.Siildiiion,  before  he  liegan  the  work,  we  have  the  just  sum  of  400. 
So  long  it  wa?,  after  that  holy  state  was  founded,  before  that  holy 
house  was  built,  which,  in  less  than  430  years,  was  burnt  by  Ne- 
bucha<luezzar ;  it  was  thus  deferred,  because  Israel  had,  by  thei- 
sins,   rendered  themselves   unworthy  of   this  honour,  and  because 
God  would  shew  how  liltly  he  values  external  pomp  and  splendour 
in  his  service;    he  was  in   no  haste  for  a  temple.      David's  tent, 
which  was  clean  and  convenient,  lliougli  it  was  neither  stately  nor 
rich,   nor,   f(jr  aught  that  appears,  ever  consecrated,  is  called  the 
house  of  the  Lord,  2Sau).  12.20.  and  served  as  well  as  Solouion's 
temple;  vet,  when  God  gave  Solomon  great  wealth,  he  put  it  into 
his  heart  thus  to  employ  it,  and  graciously  acccjited  him,  chiefly, 
because  it  was  to  l)e  a  shadow  of  good  things  to  come,  Heb.O.t). 
2.  It  was  in  the  fourth  year  of  .Solomon's  reign,  the  three  first  years 
being  taken  uj)  in  settling  the  affairs  of  his  kingdom,  that  he  might 
not  find  any  embarrassment  from  them  in  this  work;  it  is  not  time 
lost,  which  is  spent  in  composing  ourselves  for  the  work  of  God, 
and  disentangling  ourselves  from  every  thing  which  might  distract 
or  divert  us;  during  lliis  lime,  he  was  adding  to  the  jireparations 
which  his  father  had    made,   1  Chron. 22. 14.   hewing  the  stone, 
srjuaring  the  tind)er,  and  getting  every  thing  ready,  so  that  he  is 
not  to  be  blamed  for  slackness  in  deferring  it  so  long;  we  are  truly 
serving  God,  when  we  are  preparing  for  his  service,  and  furnishing 
ourselves  for  it. 

III.  The  materials  are  brought  in,  ready  for  their  place,  v.  7. 
so  ready,  that  there  was  neither  hammer  nor  axe  heard  in  ihe  house, 
uhile  it  was  in  building.  In  all  this  building,  Solomon  prescribes 
it  as  a  rule  of  prudence,  to  prepare  the  work  in  the  field,  and  after- 
ward  build,  Prov.24. 27.  But  here,  il  seems,  the  preparation  was, 
more  than  common,  full  and  exact,  to  that  degree,  that,  when  the 
several  parts  came  to  be  put  together,  there  was  nothing  defective 
to  be  added,  nothing  amiss  to  be  amended  ;  it  was  to  be  the  temple 
of  the  God  of  peace,  and  therefore  no  iron  tool  must  be  heard  in 
it;  quietness  and  silence  both  become  and  befriend  religious 
exercises ;  God's  work  should  be  done  with  as  7nuch  care  and  at 
little  noise  as  may  be;  the  temple  was  thrown  down  with  axet 
and  hammers;  and  they  that  did  it  roared  in  the  midst  of  the 
congregation,  Ps.74.4, 6.  but  it  was  built  up  in  silence;  clamour 
and  violence  often  hinder,  but  never  further,  the  'vork  of  God. 

IV.  The  dimensions  are  laid  down,  r.  2, 3.  according  to  the 
rules  of  proportion.  Some  observe  that  the  length  and  breadth 
were  just  double  to  that  of  the  tabernacle.  Now  that  Israel  was 
grown  more  numerous,  the  place  of  their  meeting  needed  to  be 
enlarged,  Isa.  54. 1,2.  and  now  that  they  were  grown  richer,  they 
were  the  better  able  to  enlarge  it;  where  God  sows  plentifully, 
he  expects  to  reap  so. 

V.  An  account  of  the  windows,  v.  4.  they  were  broad  within, 
and  narrow  without,  Marg.  Such  should  the  eyes  of  our  mind 
be,  reflecting  nearer  on  ourselves  than  on  other  people,  looking 
much  within,  to  judge  ourselves,  but  little  without,  to  censure  our 
brethren.  The  narrowness  of  the  lights  intimated  the  darkness  of 
that  dispensation,  in  comparison  with  the  gospel-day. 

The  chambers  are  described,  «.  5,  G.  in  which  the  utensils  of  the 
tabernacle  were  carefully  laid  up,  the  priests  dressed  and  un- 
dressed themselves,  and  left  the  clothes  in  which  they  ministered; 
probably,  in  some  of  these  chambers  they  feasted  upon  the  holv 
things,  they  served  as  vestries.  Solomon  was  not  so  intent  upon 
the  magnificence  of  the  house,  as  to  neglect  I'-e  convenieucies 
that  were  requisite  for  the  offices  thereof,  that  es.rv  thing  ujiglil 
be  done  decently  and  in  order ;  care  was  taken  that  the  beams 
should  not  be  fastened  in  the  walls  to  weaken  them,  v.  0.  Let  not 
the  church's  strength  be  impaired,  under  pretence  of  adding  to  its 
beauty  or  convenience. 

11.  And  the  word  of  the  Lord  came  to  Solomon, 
saying,      12.  Concerning  this  house  which  ihot^  art 


Beloiu  Christ  1004  I   KINGS,   VlL 

outside  toward  llie  orejit  court       10.  And  tlie  fouii-  ji 


The  Building  of  the  Temple. 


datiou  was  of  (Mostly  stones,  even  great  stones, 
stones  of  ten  cubits,  and  stones  of  eight  cubits, 
il.  And  above  luere  costly  stones,  after  the  mea- 
sures of  hewed  stones,  and  cedars.  12.  And  the 
great  court  round  about  was  witii  three  rows  of 
hewed  stones,  and  a  row  of  cedar  beams,  both  for 
the  inner  court  of  the  house  of  the  Lord,  and  for 
the  porch  of  the  house. 

Never  had  any  man  so  much  of  the  spirit  of  building  as  Solomon 
had,  never  man  built  to  better  purpose;  he  began  with  the  temple, 
built  for  God  first,  and  then  all  his  other  buildings  were  comfort- 
able:  the  surest  fouudalions  of  a  lasting  prosperity  are  those 
which  are  laid  in  an  early  piety,  Matth.6.33. 

1.  He  built  a  house  for  himself,  v.\.  where  he  dwelt,  d.8.  His 
father  had  built  a  good  house;  but  it  was  no  reflection  upon  his 
father  for  him  to  build  a  better,  in  proportion  to  the  estate 
wherewith  God  had  blessed  him  ;  much  of  the  comfort  of  this  life 
18  connected  with  an  agreeable  house.  He  was  thirteen  years 
building  this  house,  whereas  he  built  the  temple  in  little  more 
than  seven  vears;  not  that  he  was  more  exact,  but  less  eager  and 
intent,  in  building  his  own  house  than  in  building  God's;  he  was 
in  no  haste  for  his  own  palace,  but  impatient  till  the  temple  was 
finished,  and  fit  for  use;  thus  we  ought  to  prefer  God's  honour 
before  our  own  ease  and  satisfaction. 

2.  He  built  the  house  of  the  forest  at  Lebanon,  «.  2.  supposed  to 
be  a  coimtry-seaf  near  Jerusalem,  so  called  from  the  pleasantness 
of  its  situation,  and  llie  trees  that  encompassed  it.  I  rather  incline 
to  think  that  it  was  a  house  built  in  the  forest  of  Lebanon  itself, 
whither  (though  far  distant  from  Jerusalem)  Solomon  (having 
so  manv  chariots  and  horses,  and  those  dispersed  into  chariot- 
cities,  which  probably  were  his  stages)  might  frequently  retire 
with  ease.  It  does  not  appear  that  his  throne,  mentioned  v.  7. 
was  at  the  house  of  the  forest  of  Lebanon,  and  it  was  not  at  all 
improper  to  put  his  shields  there,  as  in  a  magazine.  Express 
notice  is  taken  of  his  buildings,  not  only  in  Jerusalem,  but  in 
Lebanon,  cA.9. 19.  and  we  read  of  the  tower  of  Lebanon,  which 
looks  toward  Damascus,  Cant.  7.4.  which  probably  was  part  of 
this  house.  A  particular  account  is  given  of  this  house:  That, 
being  built  in  Lebanon,  a  place  famed  for  cedars,  the  pillars,  and 
beams,  and  roof,  were  all  cedar,  v. 2, 3.  and,  being  designed  for 
pleasant  prospects,  there  were  three  tier  of  windows  on  each  side, 
light  against  light,  ti.  4,  5.  or,  as  it  may  be  read,  prosp'^ct  against 
prospect.  Those  whose  lot  is  cast  in  the  country  may  be  well 
reconciled  to  a  country  life  bv  this,  that  some  of  the  greatest 
princes  have  thousht  those  the  most  pleasant  of  their  days  «  hich 
thev  have  spent  in  their  country  retirements. 

3.  He  built  piazzas  before  one  of  his  houses,  either  that  at 
Jerusalem,  or  that  in  Lebanon,  which  were  very  famous,  a  porch 
of  pillars,  v.  6.  either  for  an  exchange,  or  a  guard-house,  or  for 
those  to  walk  in  that  attended  him  about  business,  till  they  could 
have  anilience,  or  for  state  and  magnificence.  He  himself  speaks 
of  Wisdom's  building  her  house,  and  hewing  out  her  seven  pillars, 
l'rov.9.  1.  for  the  shelter  of  those  that,  three  verses  before,  cA.8.  34. 
are  said  to  watch  daily  at  her  gates,  and  to  wait  at  the  posts  of 
her  door, 

i.  At  his  house,  where  he  dwell  in  Jerusalem,  he  built  a  great 
ball,  or  porch  of  ju<lgment,  where  was  set  the  throne,  or  king's 
bench,  for  the  trial  of  causes,  in  which  he  himself  was  appealed 
to,  (Plnrita  cm  am  ipso  rege  lenrnda — Causes  were  to  be  adjusted 
\i  the  kinf/'s  presence,)  and  this  was  richly  wainscotted  with 
cedar,  from  the  floor  to  the  roof,  v.T.  He  had  there  also  another 
court  within  the  porch,  nearer  his  house,  of  smaller  work,  for  his 
•lleiuhinis  to  walk  in,  v. 8. 

i>.  \\c  jpiiilt  a  house  for  his  wife,  where  she  kept  her  court, 
«•.  B.  It  is  s-.iid  to  be  like  the  porch,  because  built  of  cedar  like 
it,   though   not  in  the  same  form;    this,  no  doubt,   was  nearer 


adjoining  to  his  own  palace;  yet  perhaps,  if  it  had  been  as  nea: 
as  it  ought  to  have  been,  Solomon  would  not  have  multiplied  wive* 
as  he  did. 

The  wonderful  magnificence  of  all  these  buildings  is  taken  notice 
of,  u.  9,  ttc.  All  the  materials  were  the  best  of  their  kind;  the 
foundation-stones  were  costly  for  their  size,  four  or  five  yards 
square,  or,  at  least,  so  many  yards  long,  «.  10.  and  the  stones  of 
the  building  costiv  for  the  workmanship,  hewn  and  sawn,  and 
in  all  respects  finely  wrought,  t).9,ll.  The  court  of  his  own 
house  was  like  that  of  the  temple,  i;.  12.  (compare  cA. 6. 36.)  so 
wtli  did  he  like  the  model  of  God's  courts,  that  he  made  his  own 
by  it. 

13.  And  king  Solomon  sent  and  fetched  Hiram 
out  of  Tyre.  14.  He  ivas  a  widow's  son  of  the 
tribe  of  NaphtaU,  and  his  father  tens  a  man  of 
Tyre,  a  worker  in  brass;  and  he  was  filled  with 
wisdom,  and  understanding,  and  cunning  to  work 
all  works  in  brass.  And  he  came  to  king  Solomon, 
and  wrought  all  his  work.  15.  For  he  ca.st  two 
pillars  of  brass,  of  eighteen  cubits  high  apiece: 
and  a  line  of  twelve  cubits  did  compass  either  of 
them  about.  16.  And  he  made  two  chapiters  o/ 
molten  brass,  to  set  upon  the  tops  of  the  pillars: 
the  height  of  the  one  chapiter  was  five  cubits,  and 
the  height  of  the  other  chapiter  teas  five  cubits: 
M .  And  nets  of  chequer  work,  and  wreathes  of 
chain  work,  for  the  chapiters  which  icere  upon 
the  top  of  the  pillars;  seven  for  the  one  chapiter, 
and  seven  for  the  other  chapiter.  18.  And  he 
made  the  pillars,  and  two  rows  round  about  upon 
the  one  net  work,  to  cover  the  chapiters  that  wert 
upon  the  top,  with  pomegranates:  and  so  did  hfe 
for  the  other  chapiter.  19.  And  the  chapiters  that 
were  upon  the  top  of  the  pillars  ivere  of  lily  work 
in  the  porch,  four  cubits.  20.  And  the  chapiters 
upon  the  two  pillars  had  pomegranates  also  above, 
over  against  the  belly  which  was  by  the  net  work: 
and  the  pomegranates  were  two  hundred  in  rows 
round  about  upon  the  other  chapiter.  21.  And  he 
set  up  the  pillars  in  the  porch  of  the  temple:  and  he 
set  up  the  right  pillar,  and  called  the  name  thereof 
Jachiii:  and  he  set  up  the  left  pillar,  and  called 
the  name  thereof  Boaz.  22.  And  upon  the  top  of 
the  pillars  vms  lily  work:  so  was  the  work  of  the 
pillars  finisited.  23.  And  he  made  a  molten  sea, 
ten  cubits  frotn  the  one  brim  to  the  other :  it  teas 
round  all  about,  and  his  height  ?/;a5  five  cubits:  and 
a  line  of  thirty  cubits  did  compass  it  round  about. 
24.  And  under  the  brim  of  it  round  about  t/iere 
icere  knops  compassing  it,  ten  in  a  cubit,  com- 
passing the  sea  round  about:  the  knops  ivere  cast 
in  two  rows,  when  it  was  cast.  25.  it  stood  upon 
twelve  oxen,  three  looking  toward  the  north,  and 
three  looking  toward  the  west,  and  tiiree  looking 
toward  tiie  south,  and  three  looking  toward  the 
east:  and  tiie  sea  ivas  set  above  upon  tliem,  and 
all  their  hinder  parts  ivere  inward.  2G.  And  it 
was  an  liand-breadlli  thick,  and   the  brim  thercol 


Before  Christ  UiOi. 


I  KINGS,  VII. 


was  wroiii;!!!  like  the  l)iim  of  a  cup,  willi  flowers 
of  lilies:  it  roiitaiiied  two  tiioiisaiid  haths.  27.  And 
lie  nnule  ten  bases  of  brass;  four  cubits  Has  tlie 
length  of  one  base,  and  four  cul)its  the  breadlli 
thereof,  and  tliree  cubits  the  iieight  of  it.  28.  And 
the  work  of  the  bases  teas  on  lliis  indtinet :  tiiey 
had  borders,  and  tiie  borders  icere  l)elween  liie 
ledges:  29.  And  on  the  borders  tiiat  neie  be- 
tween the  ledges  ivere  lions,  oxen,  and  cherul)ims: 
Jnd  upon  tlie  ledges  tJiere  was  a  base  above:  and 
beneath  the  lions  and  oxen  luere  certain  additions 
made  of  thin  work.  30.  And  every  base  had  four 
brazen  wheels,  and  plates  of  lirass:  and  the  four 
corners  thereof  had  uiadersetters  :  under  tlie  laver 
tvere  undersetters  molten,  at  the  side  of  every  addi- 
tion. 31.  And  the  mouth  of  it  within  the  chapiter 
and  above  tvas  a  cul)it:  but  the  mouth  thereof  icas 
round,  after  the  work  of  tlie  base,  a  cubit  and  an 
half :  and  also  upon  the  mouth  of  it  were  gravings 
with  their  borders,  four-square,  not  round.  32.  And 
Amder  the  borders  were  four  wheels;  and  the 
axle-trees  of  iha  \\\\ee\s  irere  joined  to  the  base: 
and  the  height  of  a  wheel  iias  a  cubit  and  half  a 
cubit.  33.  And  the  work  of  the  wheels  was  like 
Ihe  work  of  a  chariot-wheel;  their  axle-trees,  and 
their  naves,  and  their  felloes,  and  their  spokes, 
tvere  all  molten.  34.  And  there  tvere  four  under- 
setters to  the  four  corners  of  one  base :  and  the 
undersetters  were  of  the  very  base  itself.  35.  And  in 
the  lop  of  the  base  was  there  a  round  compass  of 
^alf  a  cubit  high  :  and  on  the  top  of  the  base,  the 
ledges  thereof,  and  the  borders  thereof,  were  of  the 
same.  36.  For  on  the  plates  of  the  ledges  thereof, 
and  on  the  borders  thereof,  he  graved  cherubims, 
lions,  and  palm-trees,  according  to  the  proportion 
of  every  one,  and  additions  round  about.  37.  After 
this  manner  he  made  the  ten  bases:  all  of  them  had 
one  casting,  one  measure,  and  one  size.  38.  Then 
made  he  ten  lavers  of  brass:  one  laver  contained 
forty  batlis:  and  every  laver  was  four  cubits: 
a7id  upon  every  one  of  the  ten  bases  one  laver. 
39.  And  lie  put  five  bases  on  the  right  side  of 
the  iioiise,  and  five  on  the  left  side  of  the  iiouse  : 
and  lie  set  the  sea  on  the  right  side  of  the  house 
eastward  over  against  the  south.  40.  And  Hiram 
made  tiie  lavers,  and  the  shovels,  and  the  basins. 
So  Hiram  made  an  end  of  doing  all  the  work  that 
lie  made  king  Solomon  for  the  house  of  the  Lord  : 
tfl.'^l'iie  two  pillars,  and  tiie  tno  bowls  of  the  cha- 
piters that  were  on  tlie  top  of  the  two  pillars; 
and  Ihe  two  net-works,  to  cover  the  two  bowls  of 
the  chapiters  which  irere  upon  the  top  of  the 
pillars;  42.  And  four  hundred  pomegranates  for 
the  two  net-works,  even  two  rows  of  pomegranates 
for  one  net-work,  to  cover  the  two  bowls  of  the 
cha[)ilers  that  «'ere  upon  the  pillars;     43.  And  the 


The  Building  of  the  Temple. 

ten  bases,  and  ten  lavers  on  the  bases  ;  44.  And 
one  sea,  and  twelve  oxen  under  the  sea  ;  4.'3.  And 
the  pots,  and  the  shovels,  and  the  basins :  and  all 
these  vessels,  which  Hiram  made  to  king  Solomon 
for  the   house  of  the  Lord,  ivere  of  bright  brass. 

46.  In  the  plain  of  Jordan  did  the  king  cast  them  ; 
in  the  clay-ground  between  Succoth  and  Zarthan, 

47.  And  Solomon  left  all  the  vessels  unweighed, 
because  they  were  exceeding  many  :  neither  was 
the  weight  of  the  brass  found  out. 

We  have  here  an  account  of  the  brass  work  about  the  temple ; 
there  was  no  iron  about  the  temple,  but  we  find  David  preparing 
for  llie  temple  iron  for  things  of  iron,  lChron.29.2.  What  liiose 
tilings  were,  we  are  not  told,  but  some  of  the  things  of  brass  are 
here  described,  and  the  rest  mentioned. 

I.  The  brazier,  whom  Solomon  employed  to  preside  in  this  pari 
of  the  work,  was  Miram,  or  Hurain,  2Chron.4.11.  who  was 
by  his  mother's  side  an  Israelite,  of  Ihe  tribe  of  Naphtali,  by  his 
father's  side  a  man  of  Tyre,  v.\A.  If  he  had  the  ingenuity  of  a 
Tvriaii,  and  the  affection  of  an  Israelite  to  the  house  of  God,  (the 
head  of  a  Tyriaii,  and  the  heart  of  an  Israelite,)  it  was  happy  that 
the  blood  of  tlie  two  nations  mixed  in  him ;  thereby  he  was 
qualified  for  Ihe  work  to  which  he  was  designed  :  as  the  taber- 
nacle was  built  with  the  wealth  of  Egypt,  so  the  temple  with  Ihe 
wit  of  Tyre.  God  will  serve  himself  by  the  common  gifts  of  the 
children  of  men. 

II.  The  brass  he  made  use  of  was  the  best  he  could  get;  a»> 
the  brazen  vessels  were  of  bright  brass,  v.  45.  good  brass,  so  the 
Chaldee,  that  which  was  strongest,  and  looked  finest;  God,  who  is 
the  best,  must  be  served  and  honoured  with  the  best. 

III.  The  place  where  all  the  brazen  vessels  were  cast  was  the 
plain  of  Jordan,  because  the  ground  there  was  stiff  and  clayey, 
fit  to  make  moulds  of,  for  the  casting  of  the  brass,  v.  46.  and 
Solomon  would  not  have  this  meaner  work  done  in  or  near 
Jerusalem. 

IV.  The  quantity  was  not  accounted  for,  the  vessels  were 
unnvmbered,  (so  it  may  be  reud,  v.  47.  as  well  as  unweighed,) 
because  they  were  exceeding  miny,  and  it  would  have  been  an 
endless  thing  to  keep  the  account  of  them;  neither  was  the 
weight  of  the  brass,  when  it  was  delivered  to  the  workmen, 
searched  or  inquired  into;  so  honest  were  the  workmen,  and  such 
great  plenty  of  brass  they  had,  that  there  was  no  danger  of 
wanting:  we  must  ascribe  it  to  Solomon's  care,  that  he  provided 
so  much,  not  to  his  carelessness,  that  he  kept  no  account  of  il. 

V.  Some  particulars  of  the  brass-work  are  described. 

1.  Two  brazen  pillars,  which  were  set  up  in  ihe  porch  of  the 
temple,  v. 21.  whether  under  Ihe  cover  of  the  porch,  or  in  the 
open  air,  is  not  certain ;  it  was  between  the  temple  and  the  court 
of  Ihe  priests.  These  piHars  were  neither  to  hang  gates  upon,  nor 
to  rest  any  building  upon,  but  purely  for  ornament  and  significancy. 
(1.)  What  an  ornament  they  were,  we  may  gather  from  the  account 
here  given  of  the  curious  work  that  was  about  them  ;  cheqiier- 
Hork,  chain-work,  net-work,  lily-work,  and  pomegranates  in  rows, 
and  all  of  bright  brass;  and  framed,  no  doubt,  according  to  the 
best  rules  of  proportion,  to  please  the  eye.  (  2.)  Their  significancy 
is  intimated  in  the  names  given  them,  ».21.  Jachin — He  will 
establish;  and  Boaz — In  him  is  strength.  Some  think  they  were 
intended  for  memorials  of  the  pillar  and  cloud  of  fire,  which  led 
Israel  lhroii2:li  the  wilderness:  I  rather  think  them  designed  for  nie- 
niiiraiidunis  to  the  priests,  and  others  thai  came  to  worshiji  at  God's 
door,  [  l.]To  depend  upon  God  only,  and  not  upon  any  sufficiency 
of  their  own,  for  strength  and  establishment  in  all  their  religious 
exercises;  when  we  come  to  waif  upon  God,  and  find  our  liearii 
wandering  and  unfixed,  then,  by  faith,  let  us  felcli  in  help  frc^ni 
heaven  :  Jachin — God  will  fix  this  roving  mind:  Il  is  a  good  thin', 
that  the  heart  be  established  with  grace.  We  find  ourselves  wcalf 
and  unable  for  ••-^W  di;''-';,  but  this  is  our  encouragement.   Boaz  - 


Before  Qirist  1003. 


1  KINGS,  VII,  VIII. 


The  Building  of  the  Temple. 


In  him  is  our  strength,  who  works  in  us  bolli  to  will  and  to  do. 
I  will  go  in  the  strength  nf  the  Lord  God.  Spiriliiai  strength 
and  staltility  are  to  lie  had  at  tlie  door  of  (iod's  temple,  uiicre  we 
must  wait  for  the  gifts  of  grace,  in  the  nse  of  the  means  of  grace. 
[2.1  It  was  a  nieinorandtiin  to  them  of  the  strength  and  eslahlisli- 
nient  of  the  tenijile  of  God  among  tlieni.  Let  tliem  keop  close  lo 
God  and  duty,  and  thev  should  never  lose  their  tlignitics  and  pri- 
leges,  hut  the  grant  slioidd  i)e  confirmed  and  perpetuated  to  them. 
The  gospel-church  is  what  God  will  estahlisli,  and  what  he  will 
strengthen,  and  what  the  gates  of  hell  can  never  prevail  naainsl. 
Bi'»  with  respect  to  this  temple,  when  it  was  destroyed,  particular 
notice  is  taken  of  the  destroying  of  these  pillars,  2  Kinus,  25. 13,  17. 
which  had  heen  the  tokens  of  its  eslahlisliment,  and  would  have 
been  so,  if  they  had  not  forsaken  God. 

2.  A  brazen  sea;  a  verv  large  vessel,  above  five  yards  diameter, 
and  which  contained  above  600  barrels  of  water  for  the  priests' 
use,  in  washina:  themselves,  conduclins  the  sacrifices,  and  keeping 
the  courts  of  ihe  temple  clean,  i'.  23,  (tc.  It  stood  raised  upon 
the  figures  of  twelve  oxen  in  brass,  so  high,  thai  either  they  must 
have  stairs  to  clind)  up  to  it,  or  cocks  at  the  bottom  to  draw  water 
from  it.  The  Gibeonites,  or  Nelhinim,  who  were  to  draw  water 
for  the  house  of  God,  had  the  care  of  filling  it.  Some  think 
Solomon  made  the  images  of  oxen  to  support  Ibis  great  cistern,  in 
contempt  of  the  golden  calf,  which  Israel  had  worshipped,  that 
(as  Bishop  Patrick  expresses  it)  the  people  misht  see  there  was 
nothing  worthy  of  adoration  in  those  figures;  they  were  fitter  to 
make  posts  of,  than  to  make  gods  of.  Yet  this  prevailed  not  to 
prevent  Jeroboam's  setting  up  the  calves  for  deities.  In  the  court 
of  the  tabernacle  there  was  onlv  a  larer  oi  brass  provided  to  wash 
in,  but  in  the  court  of  the  temple  a  sea  of  brass;  intimating,  that, 
by  the  gospel  of  Christ,  much  fuller  preparation  is  made  for  our 
cleansing,  than  was  by  the  law  of  Moses.  That  had  a  laver,  this 
a  sea;   a  fountain  opened,   Zech.13.1. 

3.  Ten  bases,  or  stands,  or  settles,  of  brass,  on  which  were  put 
ten  lavers,  to  be  filled  with  water  foi  the  service  of  the  temple, 
because  there  would  not  be  room  at  tie  molten  sea  for  all  that  had 
occasion  to  wash  there.  The  bases  rn  which  the  lavers  were  fixed 
arc  very  largely  described  here,  v.'..l,&c.  They  were  variously 
adorned,  and  set  upon  wheels,  that  ihe  lavers  might  be  removed  as 
there  was  occasion;  but,  ordinarily,  thev  stood  in  two  rows,  five 
on  one  side  of  the  court,  and  five  en  the  other,  r.39.  Each  laver 
contained  fortv  baths,  that  is,  about  ten  barrels,  v.38.  They  must 
be  verv  clean  that  hear  ihe  vessels  of  the  Lord.  Spiritual  priests 
and  spiritual  sacrifices  must  be  washed  in  the  laver  of  Christ's 
blood,  and  of  regeneration.  \/e  must  wash  often,  for  we  daily 
contract  pollution;  cleanse  o'jr  hands,  and  purify  our  hearts. 
Plentiful  provision  is  made  f o  ■  our  cleansing;  so  that  if  we  have 
our  lot  for  ever  among  the  unclean,  it  will  be  our  own  fault. 

4.  Beside  these,  there  was  i  vast  number  of  brass  pots,  made 
to  boil  the  flesh  of  the  peace-offerings  in,  which  the  priests  and 
offerers  were  to  feast  upon  before  the  Lord;  see  1  Sam. 2. 14.  also 
shovels  wherewith  they  took  out  the  ashes  of  the  altar.  Some 
think  the  word  signifies  flesh-hoohs,  with  which  they  took  meat 
out  of  the  pot.  The  basins  also  were  made  of  brass,  to  receive  the 
blood  of  Ihe  sacrifices.  These  are  put  for  all  the  utensils  of  the 
brazen  altar,  Exod.SS.  3.  While  they  were  about  it,  they  made 
abundance  of  them,  that  they  might  have  a  good  stock  by  them, 
hhen  those  that  were  first  in  nse  wore  out,  and  went  to  decay. 
Thus  Solomon,  having  wherewithal,  ])rovided  for  posterity. 

48.  And  Solomon  made  all  the  vessels  the  per- 
tained unto  the  house  of  the  Lord  :  the  altar  of 
e:old,  and  tlie  table  of  gold,  whefenpon  the  shew- 
hread  tins,  49.  And  tlie  candlesticks  of  piireiiold, 
five  on  Ihe  rij;ht5*V/e,  and  five  on  the  left,  I)efofethe 
ofarle,  with  the  flowers,  and  the  lamps,  and  the 
loi)p,-s  n/' ;':()! d,  50.  And  the  IximIs,  and  the  sniiffei-.s, 
and    till'    hasins,    and  the  spaoii-^,  and  the  cciiscrs 


if  pnie  gold;  and  the  hinges  fj/' gold,  both  for 
the  doors  of  the  inner  house,  the  most  holy  place, 
and  for  the  doors  of  the  house,  to  icit,  of  the 
temple.  51.  So  was  ended  all  the  work  that  king 
Solomon  made  for  the  house  of  the  Lord.  And 
Solomon  brought  in  the  things  which  David  his 
father  had  dedicated  ;  even  the  silver,  and  the  gold, 
and  the  vessels,  did  he  put  among  the  treasures  of 
the  house  of  the  Lord. 

Here  is, 

1.  The  making-  of  the  gold-work  of  the  temple,  which,  it  seems, 
was  done  last,  for  with  it  the  work  of  the  house  of  God  ended. 
.MI  within  doors  was  gold,  and  all  made  new,  except  the  ark, 
with  its  mercy-seat  and  cheiubims,  the  old  ones  being  either 
melted  down  or  laid  by — the  golden  altar,  table,  and  candlestick, 
with  all  their  apperlenances.  The  altar  of  incense  was  still  one, 
for  Christ  and  his  intercession  are  so  :  but  he  made  ten  golden 
tables,  2Chron.4.8.  (though  here  mention  is  made  of  that  one 
only  on  which  the  shew-bread  was,  d.48.  which  we  may  suppose 
larger  than  the  rest,  and  to  which  the  rest  were  as  side-boards,) 
and  ten  golden  candlesticks,  v.  49.  intimating  the  much  greater 
plenty  both  of  spiritual  food  and  heavenly  light,  which  the  gospel 
blesses  us  with,  than  the  law  of  Moses  did,  or  could  afford.  Even 
the  hinges  of  the  doors  were  of  gold,  ?;.  50.  that  every  thing  might 
be  alike  magnificent,  and  bespeaks  Solomon's  generosity.  Some 
suggest  that  every  thing  was  made  thus  splendid  in  God's  temple, 
to  keep  the  people  from  idolatry,  for  none  of  the  idol-leinples 
were  so  rich  and  fine  as  this:  but  how  little  the  expedient  availed, 
the  event  shewed. 

2.  The  bringing  in  of  the  dedicated  things,  which  his  father  had 
devoted  to  the  honour  of  God,  v.6\.  What  was  not  expended 
in  the  building  and  furniture,  was  laid  up  in  the  treasury,  fo? 
repairs,  exigencies,  and  the  constant  charge  of  the  temple-service. 
What  the  parents  have  dedicated  to  God,  the  children  ought  by 
no  means  to  alienate  or  recall ;  they  should  cheerfully  confirm  wliat 
was  intended  for  pious  and  charitable  uses,  that  they  may,  with 
their  estates,  inherit  the  blessing. 

CHAP.  VIIL 

The  building  and  furniture  of  the  temple  u'ere  very  gioritms^  but  the  dedication 
of  it  exceeds  in  glory  ^  as  much  as  prayer  and  praise^  the  work  efsaintSy  exceed 
the  casting  of  metal y  and  the  graving  of  stones ^  the  work  of  the  craftsman. 
The  temple  was  designed  for  the  keeping  vp  of  the  correspondence  between 
God  and  his  people  ;  and  here  we  hare  an  account  of  the  sulemnity  of  their 
first  meeting  there.  J.  The  representatives  of  all  Israel  were  called  tooether^ 
V.  1,2.  to  keep  a  feast  to  the  honour  of  God^  for  fourteen  days,  v. 65.  JI.  The 
priests  brought  the  ark  into  the  most  holy  place,  and  fixed  it  there^  v.  3.  .9. 
III.  God  took  possession  of  it  by  a  cloud,  r.  10, 11.  iV.  Solomon^  with 
thankful  acknowledgment  to  God,  informed  the  people  touching  the  occasion 
of  their  meeting,  r.  12.  .21.  V.  /h  a  long  prayer^  he  recommended  to  God's 
gracious  acceptance  all  the  prayers  that  should  be  made  in  or  toward  this  placvj 
r.  22..53.  VI.  He  dismissed  the  assembly  ivith  a  blessing,  and  €iu  exhorta- 
tion, v.  5i.  .fj\.  VII.  He  offered  abundance  of  sacrifices,  on  which  he  and 
his  people  feasted,  and  so  parted  ^  with  great  satisfaction,  r.C2..0G.  Thtse 
weie  Israel's  golden  days  ;  days  of  the  Son  of  man  in  type. 


T1 


HEN  Solomon  assembled  the  elders  of 
srael,  and  all  the  heads  of  the  tribes,  the 
chief  of  the  fathers  of  the  children  of  Israel,  unto 
king  Solomon  in  Jerusalem,  that  they  might  bring 
up  the  ark  of  the  covenant  of  the  Lord  otit  of  the 
city  of  David,  which  is  Zion.  2.  And  all  the  men 
of  Israel  assembled  themselves  utito  king  Solomon 
at  the  feast  in  the  month  Ethanim,  which  is  Ihe 
seventh  ir.onth.  3.  And  all  the  elders  of  Israel 
came,  and   the  priests   took   up   t!ie  ark.     4.  And 


IJefore  Clirist   1003. 

(liey  bronglit  up  the  ark  of  the  Loud,  and  the 
hibernacle  of  tlie  coiigreiravion,  and  all  the  holy 
vesMils  tliat  irere  in  the  tabernacle,  even  those  did 
(he  priests  and  tlie  Levites  l)rint;,'  np.  5.  And  king 
Solomon,  and  all  tlie  congregation  of  Israel,  that 
were  assembled  nnto  him,  were  with  him  before 
the  ark,  sacrificing-  sheep  and  oxen,  that  could 
not  be  told  nor  numbered  for  multitude.  6.  And 
the  priests  brought  in  the  ark  of  the  covenant  of 
the  Lord  inito  his  place,  into  the  oracle  of  the 
house,  to  the  most  iioly  place,  even  under  the  wings 
of  the  ciierui)ims.  7.  For  the  cherubims  spread 
forili  their  two  wings  over  the  place  of  the  ark, 
and  llie  cherubims  covered  the  ark  and  the  staves 
thereof  above.  8.  And  they  drew  out  the  staves, 
tliat  the  ends  of  the  staves  were  seen  out  in  the 
iiolv  place  before  the  oracle,  and  they  were  not 
seen  without:  and  there  they  are  unto  this  day. 
9.  There  was  nothing  in  the  ark  save  the  two 
tables  of  stone,  wliicii  Moses  put  there  at  Horeb, 
when  the  Lord  made  a  covenant  witii  the  children 
of  Israel,  when  they  came  out  of  the  land  of 
Egypt.  10.  And  it  came  to  pass,  when  the  priests 
were  come  out  of  the  holy  place,  that  the  cloud 
filled  the  house  of  tlie  Lord,  11.  So  that  the 
priests  could  not  stand  to  minister  because  of  the 
cloud:  for  the  glory  of  the  Lord  had  filled  the 
house  of  the  Lord. 

The  temple,  though  richly  beautified,  while  witliout  the  ark, 
was  like  a  body  without  a  soul,  or  a  candlestick  without  a  candle, 
or  (to  speak  more  properly)  a  house  without  an  inhabitant.  All 
the  cost  and  pains  bestowed  on  this  stately  structure  are  lost,  if  God 
do  not  accept  them ;  and  unless  he  please  to  own  if,  as  the  place 
where  he  will  record  his  name,  it  is,  after  all,  but  a  ruinous  heap; 
when  therefore  all  the  ivork  is  ended,  ch.  7.  51.  the  one  thing  need- 
ful is  yet  behind,  and  that  is,  the  biinging  in  of  the  ark.  This 
therefore  is  the  end  which  must  crown  the  work,  and  which  here 
we  liave  an  account  of  the  doing  of  with  great  solemnity. 

I.  Solomon  presides  in  this  service,  as  David  did  in  the  bringing 
up  of  tlie  ark  to  Jerusalem;  and  neither  of  them  thought  it  below 
him  to  follow  the  ark,  or  to  lead  the  people  in  their  attendance 
on  it.  Solomon  glories  in  the  title  of  the  ■preacher,  Eccl.1.1. 
and  \.\\e  master  of  assemblies, — 12.11.  This  great  assembly  he 
summons,  v.  1.  and  he  is  the  centre  of  it,  for  to  him  they  all 
assciMl)lcd,  11.2.  at  the  feast  in  the  seventh  month,  namely,  the 
feast  of  tabernacles,  which  was  appointed  on  llie  fifteenth  day  of 
that  month,  Lev.  23.  34.  David,  like  a  very  t/ood  man,  brings 
the  ark  to  a  convenient  place,  near  him  ;  Solomon,  like  a  very 
neat  man,  brings  it  to  a  maynificcnt  jjlace.  As  every  man  has 
received  the  gift,  so  let  him  minister;  and  let  children  proceed  in 
liod's  service  there  where  their  parents  left  off. 

II.  All  Israel  attend  tlie  service;  their  judges,  and  the  chief  of 
their  tribes  and  families;  all  their  officers,  civil  and  military; 
and  (as  ihev  s|)cak  in  the  north)  the  heads  of  tlieir  clans.  A 
convention  of  these  might  well  be  called  an  assembly  of  all  Israel; 
these  came  together,  on  this  occasion,  1.  To  do  honour  to 
Solomon,  and  to  return  him  the  thanks  of  the  nation  for  all  the 
good  offices  he  had  done,  in  kindness  to  iheni.  2.  To  do  honour 
to  the  ark,  to  pav  respect  to  it,  and  teslify  their  universal  joy 
and  satisfaction  in  its  settlement.  The  advancement  of  the  ark 
in  external  splendour,  though  it  has  often  proved  too  strong  a 
(.cmptation  to  its  hvjiocrilical  followers,  vet,  b<  riuisc  it  may  prove 


I  KINGS.  VIII. 


The  Dedication  of  tlie  Temple. 


an  advantage  to  its  true  interests,  is  to  be  rejoiced  in  (with 
trembling)  by  all  lliat  wish  well  to  it.  Public  mercies  call  (or 
public  acknowledgiiunts.  They  that  appeareil  before  the  Lord, 
did  not  a))pear  em|)ty,  for  Ihev  all  sacrificed  sheep  and  oxen 
innumerable,  v.b.  The  jieople,  in  Solomon's  time,  were  very 
rich,  verv  easv,  an<l  very  cheerful,  and  therefore  it  was  fit  tliat, 
on  this  occasion,  they  should  consecrate  not  only  tin  ii-  cheerful- 
ness, but  a  part  of  their  wealth,  to  God  and  his  honour. 

III.  The  priests  do  their  part  of  the  service.  In  the  wilderness, 
the  Levites  were  to  carry  the  ark,  because  then  iheie  were  not 
priests  enough  to  do  it;  but  here,  (it  being  the  last  time  that  the 
ark  was  to  be  carried,)  the  priests  themsebes  did  it,  as  llicy  were 
ordered  to  do,  when  it  surrounded  Jericho.  We  are  here  told, 
1.  What  was  in  the  ark  ;  nothing  but  the  two  tables  of  stone,  r.  9. 
a  treasure  far  exceeding  all  the  dedicate(i  things  both  of  David 
and  Solomon.  The  ))ot  of  manna,  and  Aaron's  rod,  were  by  the 
ark,  biit  not  in  it.  2.  What  was  brought  up  with  the  ark,  t).  4. 
the  tabernacle  of  the  conyrec/alion.  It  is  probable  that  that  which 
Moats  set  up  in  the  wilderness,  which  was  in  Gibeon,  and  that 
which  David  pitched  in  Zion,  were  both  brousht  to  the  temple,  to 
which  they  did,  as  it  were,  surrender  all  their  holiness,  merging 
it  in  that  of  the  teni))le;  which  must,  henceforwani,  be  the  [dace 
where  God  must  be  sought  unto.  Thus  will  all  the  church's  holj 
things  on  earth,  that  are  so  much  its  joy  and  glory,  be  swallowed 
up  in  the  perfection  of  holiness  above.  3.  Where  it  was  fixed  in 
its  place,  the  ])lace  appointed  for  its  rest  after  all  its  wanderings, 
V.  6.   in   the   oracle  of  the   house,  whence  they  expected  Gorl    to 

j  speak  to  them,  even  in  the  most  holy  place,  which  was  made  so 
by  the  presence  of  the  ark,  under  tlie  wings  of  the  great  cherubim, 
which  Solomon  set  up,  c/t.  6.27.  signifying  Hie  special  protection 
of  angels,  whic'i  (iod's  ordinances  and  I  he  assemblies  of  his  jieojile 
are  taken  under.  The  staves  of  the  ark  were  drawn  out,  so  as  to 
be  seen  Irom  under  the  wings  of  the  cherubims,  to  direct  the  liiii;h 
priest  to  the  mercy-seat,  over  the  ark,  when  he  went  in,  once  a 
year,  to  sprinkle  tlie  blood  there  ;  so  that  slMl  lliey  continmd  ol 
some  use,  though  there  was  no  longer  occasion  for  them  to  carrji 
it  bv  them. 

IV.  God  graciously  owns  what  is  done,  and  testifies  his  accept- 
ance of  it,  t'.  10, 11.  The  priests  might  come  into  the  most  holy 
place,  till  God  manifested  his  glory  there ;  but,  ihencefurward, 
none  might,  at  their  peril,  approach  liie  ark,  except  the  high  priest, 
on  the  day  of  atonement.  Therefore  it  was  not  till  the  ])riest! 
were  come  out  of  the  oracle,  that  the  Shechinah  took  possession 
of  it,  in  a  cloud,  which  filled  not  only  the  most  holy  place,  but  the 
temple,  so  that  the  priests,  who  burnt  incense  at  the  golden  altar, 
could  not  bear  it.  By  this  visible  emanation  of  the  divine  glory, 
1.  God  put  an  honour  upon  the  ark,  and  owned  it  as  a  token  of  his 
presence.  The  glory  of  it  had  been  long  diminished  and  eclipsed 
by  its  frequent  removes,  the  meanness  of  its  lodging,  and  its  being 
exposed  too  much  to  common  view;  but  God  will  now  shew  that  it 
is  as  dear  to  him  as  ever,  and  he  will  have  it  looked  upon  with  as 
much  veneration  as  it  was  when  Moses  first  brought  it  into  his 
tabernacle.  2.  He  testified  his  acceptance  of  the  building  and 
furnishing  of  the  temple,  as  good  service  done  to  his  name  ami  his 
kingdom  among  men.  3.  He  struck  an  awe  upon  this  great 
assembly;  and,  by  what  they  saw,  confirmed  their  belief  of  what 
they  read  in  the  "books  of  Moses,  concerning  the  glory  of  God's 
appearances  to  their  fathers,  that  hereby  they  might  be  kept  close 
to  the  service  of  the  God  of  Israel,  and  fortified  against  temptations 
to  idolatry.  4.  He  shewed  himself  ready  to  bear  the  prayer 
Solomon  was  now  about  to  make  ;  and  not  only  so,  but  took  up 
his  residence  in  this  house,  that  all  his  praying  peo|>le  might  there 
be  encouraged  to  make  their  applications  to  him.  But  the  glory 
of  God  appeared  in  a  cloud,  a  dark  cloud,  to  sicnify,  (l.)The 
darkness  of  that  dispensation,  in  comparison  with  the  light  of  the 
Sjospel,  bv  vliich,  icith  open  face,  we  behold,  as  in  a  glass,  the 
glory  of  'the  Lord.  (2.)  The  darkness  of  our  jiicsent  slate,  in 
comparison  with  the  vision  of  God,  which  will  be  the  happiiiessof 
heaven,  where  the  divine  glory  is  unveiled.  Now  we  can  only 
sav  what  he  is  not,  but  then  we  shall  see  him  as  he  is. 


Before  Christ  1003. 


I  KINGS,  VIII. 


Tlie  Dedication  of  the  Temple. 


12.  Then  spake  Solomon,  The  Loud  said  lliat 
he  would  dwell  in  the  tliick  darkness.  13.  I  have 
surely  built  thee  an  liouse  to  dwell  in,  a  settled 
place  for  thee  to  abide  in  for  ever.  14.  And  the 
kinii'  turned  his  face  al)ont,  and  blessed  ail  tlie 
congregation  of  Israel:  (and  all  the  congregation  of 
Israel  stood;)  15.  And  he  said,  Blessed  Ae  tlie  Lord 
God  of  Israel,  which  spake  with  iiis  mouth  unto 
David  my  father,  and  hath  with  his  hand  fulfilled 
it,  saying,  16.  Since  tlie  day  tiiat  1  brought  forth 
my  people  Israel  out  of  Egypt,  I  chose  no  city  out 
of  all  the  tribes  of  Israel  to  build  an  house,  that  my 
name  might  be  therein;  but  I  chose  David  to  be 
over  my  people  Israel.  1 7.  And  it  was  in  the  heart 
of  David  my  father  to  build  an  house  for  the  name 
of  the  Lord  God  of  Israel.  18.  And  the  Lord 
said  unto  David  my  father,  Whereas  it  was  in 
thine  heart  to  build  an  house  unto  mv  name,  thou 
didst  well  that  it  was  in  thine  heart.  19.  Never- 
theless thou  shalt  not  build  the  house;  but  thy  son 
that  shall  come  forth  out  of  thy  loins,  he  shall  build 
the  house  unto  my  name.  20.  And  the  Lord  hath 
performed  his  word  that  he  spake,  and  I  am  risen 
up  in  the  room  of  David  my  father,  and  sit  on  the 
throne  of  Israel,  as  the  Lord  promised,  and  have 
built  an  house  for  the  name  of  the  Lord  God  of 
Israel.  21.  And  I  have  set  there  a  place  for  the 
ark,  wherein  is  the  covenant  of  the  Lord,  which 
he  made  with  our  fathers,  when  he  brought  them 
out  of  the  land  of  Egypt. 

Here, 

I.  Solomon  encourages  the  priests,  who  came  out  of  the  temple 
from  their  ministration,  much  astonished  at  the  dark  cloud  that 
overshadowed  them.  The  disciples  of  Christ  feared,  when  they 
entered  into  the  cloud,  though  it  was  a  bright  cloud,  Luke,  9.  34. 
so  did  the  priests,  when  they  found  themselves  wrapt  in  a  thick 
cloud.  To  silence  their  fears,  1.  He  reminds  them  of  that  which 
Ihev  could  not  but  know,  that  this  was  a  token  of  God's  presence, 
V.  12.  The  Lord  said,  he  wovU  dwell  in  the  thick  darkness.  It  is 
so  far  from  being  a  token  of  his  displeasure,  that  it  is  an  indication 
of  his  favour;  for  he  had  said,  /  tuzV/ap/jpar  in  a  c/ourf,  Lev.16.2. 
Note,  Nothing  is  more  effectual  to  reconcile  us  to  dark  dispen- 
sations, than  to  consider  what  God  hath  said,  and  to  compare  his 
word  and  works  together;  as  Lev. 10.  3.  This  is  that  which  the 
Lord  hath  said.  God  is  light,  iJohn,  1.5.  and  he  dwells  in 
light,  1  Tim.  6.  IG.  but  he  dwells  with  men  in  the  thick  darkness, 
makes  that  his  pavilion,  because  they  could  not  bear  the  dazzling 
brightness  of  his  glory.  Verily  thou  art  a  God  that  hidest  thyself. 
Thus  our  holy  faith  is  exercised,  and  our  holy  fear  increased  ; 
where  God  dwells  in  light,  faith  is  swallowed  up  in  vision,  and 
fear  in  love.  2.  He  himself  bids  it  welcome,  as  worthy  of  all 
acceptation;  and  since  God,  by  this  cloud,  came  down  to  take 
possession,  he  does,  in  a  few  words,  solemnly  give  him  possession, 
ti.  13.  Surely  T  come,  says  God.  "Amen,"  says  Solomon,  "Even 
so,  come.  Lord.  The  house  is  thine  own,  entirely  thine  own,  / 
have  surely  built  it  for  thee,  and  furnished  it  for  thee;  it  is  for 
ever  thine  own,  a  settled  place  for  thee  to  abide  in  for  ever;  it 
shall  never  be  alienated  or  converted  to  any  other  use;  the 
ark  shall  never  be  removed  from  it,  never  unsettled  again."  It  is 
Solomon's  joy,  that  God  has  taken  possession;  and  it  is  his 
desire,  that  he  would  keep  possession.  Lot  not  the  priests 
therefore  dread  that  in  which  Solomon  so  much  triumphs. 


n.  He  instructs  the  people,  and  gives  them  a  plain  account, 
concerning  this  house,  which  they  now  saw  God  take  possession 
of.  He  spoke  briefly  to  the  priests,  to  satisfy  then; ;  (a  word  to 
the  wise  ;)  but  turned  his  face  about,  u.  14.  from  them  to  th\ 
congregation  that  stood  in  the  outer  court,  and  addressed  liimseR 
to  them  largely. 

1.  He  blessed  them.  When  they  saw  the  dark  cloud  enter  the 
temple,  they  were  astonished  at  it,  and  afraid  lest  the  thick  dark- 
ness should  be  utter  darkness  to  them  ;  the  amazing  sight,  such 
as  they  had  never  seen  in  their  days,  we  may  suppose,  drove  every 
man  to  his  prayers,  and  the  vainest  minds  were  made  serious  by 
it.  Solomon  therefore  set  in  with  their  prayers,  and  blessed  them 
all;  as  one  having  authority,  (for  the  less  is  blessed  of  the  belter,) 
in  God's  name,  he  spake  peace  to  them,  and  a  blessing;  like  that 
with  which  the  angel  blessed  Gideon,  when  he  was  in  a  friglil, 
upon  a  like  occasion.  Judges,  G.  22,  23.  Peace  be  unto  thee,  fear 
not,  thou  shalt  not  die.  Solomon  blessed  them,  that  is,  he  pacified 
them,  and  freed  them  from  the  consternation  they  were  in.  To 
receive  this  blessing,  they  all  stood  up,  in  token  of  reverence,  iind 
readiness  to  hear  .and  accept  it.  It  is  a  proper  jtoslure  to  be  in, 
when  the  blessing  is  pronounced. 

2.  He  informed  them  concerning  this  house  which  he  had  built, 
and  was  now  dedicating.  He  begins  his  account  with  a  thanKtuI 
acknowledgment  of  the  good  hand  of  his  God  upon  him  hilherlo  : 
Blessed  be  the  Lord  God  of  Israel,  d.  15.  What  we  have  the 
pleasure  of,  God  must  have  the  praise  of.  He  thus  engiigcd 
the  congregation  to  lift  up  their  hearts  in  thanksaivings  to  (mkI, 
which  would  help  to  still  tlie  tumult  of  spirit  which,  probably,  llicy 
were  in.  "Come,"  says  he,  "  let  God's  awful  appearances  not 
drive  us  from  him,  but  draw  us  to  him;  Let  us  bless  the  Lord  God 
of  Israel."  Thus  Jol),  under  a  dark  scene,  blessed  the  name  of 
the  Lord.  Solomon  here  blessed  God,  (1.)  For  his  promise  Hliiih 
he  spake  with  his  mouth  to  David.  (2.)  For  the  perform.Tiicc  ; 
that  he  had  now  fulfilled  it  with  his  hand.  We  have  then  the  bisl 
sense  of  God's  mercies,  and  most  grateful  both  to  ourselveii  aiui 
to  our  God,  when  we  run  up  those  streams  to  the  fountain  of  the 
covenant,  and  compare  what  God  does  with  what  he  has  said. 

Solomon  is  now  making  a  solemn  surrender  or  dedication  of  llii^ 
house  unto  God,  delivering  it  to  God  by  his  own  act  and  deed. 
Grants  and  conveyances  commonlv  begin  with  recitals  of  what  l.ii.s 
been  before  done,  leading  to  wliat  is  now  done;  accordingly,  here 
is  a  recital  of  the  special  causes  and  considerations  moving  Solomon 
to  build  this  house. 

[1.]  He  recites  the  want  of  such  a  place.  It  was  necessary  that 
this  should  be  premised  ;  for,  according  to  the  dispensation  thev 
were  undejr,  there  must  be  one  place,  in  which  they  must  expect 
God  to  record  his  name.  If,  therefore,  there  were  any  other 
chosen,  this  would  be  a  usurpation.  But  he  shews,  from  what 
God  himself  had  said,  that  there  was  no  other,  u.  IG.  I  chose  no 
city  to  build  a  house  in  for  my  name;  therefore  there  is  occasion 
for  the  building  of  this. 

[2.]  He  recites  David's  purpose  to  bui!d  such  a  place.  God 
chose  the  person  first  that  should  rule  his  people,  ( I  chose  David, 
u.lO.)  and  then  put  it  into  his  heart  to  build  a  house  for  God's 
name,  v. 17.  It  was  not  a  project  of  his  own,  for  the  magnifying 
of  himself;  but  his  good  father,  of  blessed  memory,  laid  the  first 
design  of  it,  thougii  he  lived  not  to  lay  tlie  first  stone. 

[3.]  He  recites  God's  promise  concerning  himself:  God  approved 
his  father's  purpose,  v.  18.  Thou  didst  well,  that  it  was  in  thine 
heart.  Note,  Sincere  intentions  to  do  good  shall  be  graciously 
approved  and  accepted  of  God,  though  Providence  prevent  our 
putting  of  them  in  execution.  The  desire  of  a  man  is  his  kindness. 
See  2  Cor.  8.  12.  God  accepted  David's  good-will,  yet  would  not 
permit  him  to  do  the  good  work,  but  reserved  the  honour  of  it 
for  his  son,  r.  19.  He  shall  build  the  lunisc  to  my  name;  so  that 
what  he  had  done  was  not  of  his  own  liead,  nor  for  his  own 
glory;  but  the  work  itself  was  accordhi'^  to  his  father's  design, 
and  his  doing  of  it  was  according  to  (iod's  designation. 

[4.]  He  recites  what  he  himself  had  done,  and  with  what  Jn- 
tention;   I  have  built  an  house,  not  Un-  my  own  name,  l)u'  for  tin 


Before  Christ  1003. 


I  KINGS,  VIII. 


Soknnon's  I'raver. 


name  of  the  Lord  God  nf  Israel,  t'.20.  and  set  then  a  place  for  the 
ark,  r. 21.  Thus  all  llie  lighl,  t'tle,  interest,  claim,  and  demand 
wlintsoever,  which  he  or  his  had,  or  might  have,  in  or  to  his  house, 
i)r  aiiv  of  its  appertenances,  he  resigns,  surrenders,  and  gives  np, 
to  God  for  ever.  It  is  for  his  name,  and  his  ark.  In  thin,  says  he, 
the  Lord  halh  pcrfjrmcd  his  word  that  he  spake.  Note,  Whatever 
good  we  do,  we  must  look  upon  it  as  the  performance  of  God's 
promise  to  us,  rather  than  the  performance  of  our  promises  to  him. 
The  more  we  do  for  God,  the  more  we  arc  indebted  to  him;  for 
our  sufficipiK  V  is  of  liirii,  and  not  of  ourselves. 

•22.  And  Solomon  stood  before  tlie  altar  of  tlie 
Lord  in  tlie  presence  of  all  the  coni^rej^atioa  of 
Israel,  and  spread  fortii  his  hund.s  toward  heaven: 
2."3.  And  lie  .said,  Lord  God  of  Israel,  t/iere  is  no 
God  lilve  thee,  in  heaven  above,  or  on  earth  be- 
neath, who  keepest  covenant  and  mercy  with  thy 
servants  that  walk  before  thee  with  all  their  heart: 
24.  Who  hast  kept  with  thy  servant  David  my 
father  that  thou  promisedst  him :  thou  spakest  also 
with  thy  month,  and  hast  fulfilled  it  with  thine 
hand,  as  it  is  this  day.  25.  Therefore  now,  Lord 
God  of  Israel,  keep  with  thy  servant  David  my 
father  that  thou  promisedst  him,  saying,  There  shall 
not  fail  thee  a  man  in  my  sight  to  sit  on  the  throne 
of  Israel;  so  that  thy  children  take  heed  to  their 
way,  that  they  walk  before  ine  as  thou  hast  walked 
before  me:  26.  And  now,  O  God  of  Israel,  let  thy 
word,  I  pray  thee,  be  verified,  which  thou  spakest 
unto  thy  servant  David  my  father.  27.  But  will 
God  indeed  dwell  on  the  earth?  behold,  the  heaven 
and  heaven  of  heavens  cannot  contain  thee;  how 
much  less  this  house  that  I  have  builded!  28.Yet 
have  thou  respect  unto  the  prayer  of  thy  servant, 
and  to  his  supplication,  O  Lord  my  God,  to 
hearken  unto  the  cry  and  to  the  prayer  which  thy 
servant  prayeth  before  thee  to-day :  29.  That  thine 
eyes  may  be  open  toward  this  house  night  and  day, 
even  toward  the  place  of  which  thou  hast  said.  My 
name  shall  be  there:  that  thou  mayest  hearken 
unto  the  prayer  which  thy  servant  shall  make 
toward  this  place.  30.  And  hearken  thou  to  the 
supplication  of  thy  servant,  and  of  thy  people  Israel, 
when  they  shall  pray  toward  this  place:  and  hear 
thou  in  heaven  thy  dweUing-place:  and  when  thou 
hearest,  forgive.  3L  If  any  man  trespass  against 
his  neighbour,  and  an  oath  he  laid  upon  him  to 
cause  him  to  swear,  and  the  oath  come  before  thine 
altar  in  this  house:  32.  Then  hear  thou  in  heaven, 
and  do,  and  judge  thy  servants,  condemning  the 
wicked,  to  bring  his  way  upon  his  head;  and 
justifying  the  righteous,  to  give  him  according  to 
his  righteousness.  33.  When  thy  people  Israel  be 
ptnitten  down  before  the  enemy,  because  they  have 
f'lined  against  thee,  and  shall  turn  again  to  thee, 
and  confess  thy  name,  and  pray,  and  make  sup- 
pliciilioii  unto  thee  in  this  house:  34.  Then  hear 
(lion  in  heaven,  and  forgive  the  sin  of  thy  people 


Israel,  and  bring  them  again  unto  tlic  land  whicll 
thou  gavest  unto  their  fathers.  35.  When  lieaven 
is  shut  up,  and  there  is  no  rain,  because  they  have 
sinned  against  thee;  if  they  pray  toward  this  place, 
and  conless  thy  name,  and  turn  from  their  sin, 
when  thou  afflictest  them:  36.  Then  hear  thou  in 
heaven,  and  forgive  the  sin  of  thy  servants,  and  of 
thy  people  Israel,  that  thou  teach  them  the  good 
way  wherein  they  should  walk,  and  give  rain  upon 
thy  land,  which  thou  hast  given  to  thy  |)eople  for 
an  inheritance.  37.  If  there  be  in  the  land  famine, 
if  there  be  pestilence,  blasting,  mildew,  locust,  or 
if  there  be  caterpillar;  if  their  enemy  besiege  them 
in  the  land  of  their  cities;  whatsoever  plague,  wliat- 
soever  sickness,  there  be;  38.  What  prayer  and 
supplication  soever  be  made  by  any  man,  or  by  all 
thy  people  Israel,  which  shall  know  every  man  I  he 
plague  of  his  own  heart,  and  spread  forth  his  hand.s 
toward  this  house:  39.  Then  hear  thou  in  heavun 
thy  dwelling-place,  and  forgive,  and  do,  and  give 
to  every  man  according  to  his  ways,  whose  heart 
thou  knowest;  (for  thou,  even  thou  only,  knowest 
the  hearts  of  all  the  children  of  men;)  40.  That 
they  may  fear  thee  all  the  days  that  they  live  in 
the  land  which  thou  gavest  unto  our  fathers. 
41.  Moreover  concerning  a  stranger,  that  is  not  of 
thy  people  Israel,  but  comelh  out  of  a  far  coniitry 
for  thy  name's  sake;  42.  (For  they  shall  hear  of 
thy  great  name,  and  of  thy  strong  hand,  and  of  thy 
stretched  out  arm ;)  when  he  shall  come  and  pray 
toward  this  house;  43.  Hear  thou  in  heaven  thy 
dwelhng-place,  and  do  according  to  all  that  the 
stranger  calleth  to  thee  for:  that  all  people  of  the 
earth  may  know  thy  name,  to  fear  thee,  as  do  thy 
people  Israel;  and  that  they  may  know  that  this 
house,  which  I  have  builded,  is  called  by  thy 
name.  44.  If  thy  people  go  out  to  battle  against 
their  enemy,  whithersoever  thou  shall  send  them, 
and  shall  pray  unto  the  Lord  toward  the  city 
which  thou  hast  chosen,  and  toiiard  the  house  that 
I  have  built  for  thy  name:  45.  Then  hear  thou  in 
heaven  their  prayer  and  their  supplication,  and 
maintain  their  cause.  46.  If  they  sin  against  thee, 
(for  tliere  is  no  man  that  sinneth  not,)  and  thou  be 
angry  with  them,  and  deliver  them  to  the  enemy, 
so  that  they  carry  them  away  captives  unto  the 
land  of  the  enemy,  far  or  near;  47.  Yet  if  they 
shall  bethink  themselves  in  the  land  whither  they 
were  carried  captives,  and  repent,  and  make 
supplication  unto  thee  in  the  land  of  them  that 
carried  them  captives,  saying.  We  have  sinned,  and 
have  done  perversely,  we  have  committed  wicked- 
ness; 48.  And  so  return  unto  thee  with  all  thesr 
heart,  and  with  all  their  sotd,  in  the  land  of  tueir 
enemies,  which  led  them  away  captive,  and  pray 
unto  thee  toward  their  land,  which  thou  gavest  unie 


Before  Clnist  1003. 


I  KINGS,  VIII. 


Solomon's  Prayer. 


their  fatliers,  the  city  wliich  thou  liast  chosen,  and 
tiie  iioiise  which  1  liave  built  for  tliy  name:  49. Then 
liear  thou  their  prayer  and  their  supplication  in 
heaven  thy  d\veiliiiii-]»lace,  and  maintain  their 
cause,  60.  And  fori;ivetliy  people  that  have  sinned 
against  tiiee,  and  all  their  transgressions  wherein 
they  have  transgressed  against  thee,  and  give  them 
compassion  before  tiiem  who  carried  them  captive, 
that  they  may  have  compassion  on  them:  51.  For 
they  be  ihy  people,  and  thine  inheritance,  which 
thou  hroughtest  forth  out  of  Egypt,  from  the  midst 
of  the  furnace  of  iron:  52.  That  thine  eyes  may 
1)6  open  unto  the  supplication  of  thy  servant,  and 
unto  the  supplication  of  thy  people  Israel,  to 
hearken  unto  them  in  all  that  they  call  for  unto  thee. 
53.  For  Ihou  didst  separate  them  from  among  all 
the  people  of  the  eartli,  to  be  thine  inheritance,  as 
ihou  spakest  hy  the  hand  of  Moses  thy  servant, 
when  thou  hroughtest  our  fathers  out  of  Egypt, 
O  Louu  God. 

Solomon  liaviiip;  made  a  £;eneral  siinoiuler  of  lliis  house  to  God, 
wliicli  God  had  signified  his  acceptance  of  by  taking  possession, 
next  foihiws  Solomon's  prayer;  in  wliicli  lie  makes  a  more  parti- 
cular declaration  of  the  uses  of  that  surrender,  with  all  humility 
and  reverence,  desiring  that  God  would  agree  thereto.  In  short, 
it  is  his  request  that  this  temple  might  he  deemed  and  taken,  not 
only  for  a  house  of  sacrifice,  (no  mention  is  made  of  that  in  all 
this  prayer,  that  was  taken  for  granted,)  hut  a  Itouse  of  prayer  for 
all  people;  and  herein  it  was  a  type  of  the  gospel-church.  See 
lsa.56. 7.  compared  with  Matth.2l.l3.  Therefore  Solomon 
opened  tliis  house,  not  only  with  an  extraordinary  sacrifice,  but 
with  an  extraordinary  prayer. 

I.  The  person  that  prayed  this  prayer  was  great.  Solomon  did 
not  appoint  one  of  the  priests  to  do  it,  or  one  of  the  prof)hets,  but 
did  it  himself,  in  the  presence  of  all  the  congregation  of  Israel, 
U.22.  1.  It  was  well  that  he  was  ai)!e  to  do  it;  a  sign  that  he  had 
made  a  good  improvement  of  the  pious  education  which  his  parents 
gave  him.  Willi  all  his  learning,  it  seems,  he  learnt  to  pray  well, 
and  knew  how  to  express  himself  to  God  in  a  suitable  manner,  pro 
re  nata — on  the  spur  of  the  occasion,  without  a  prescribed  form. 
Ill  the  crowd  of  his  philosophical  transactions,  his  proverbs,  and 
songs,  he  did  not  forget  his  devotions.  He  was  a  gainer  by  prayer, 
cA.3.11,&c.  and,  we  may  suppose,  gave  himself  much  to  it,  so 
that  he  excelled,  as  we  find  here,  in  praying  gifts.  2.  It  was  well 
that  he  was  willing  to  do  it,  and  not  shy  of  performins  divine 
service  before  so  great  a  congregation:  he  was  far  from  thinking  il 
any  disparagement  to  him  to  be  his  own  chaplain,  and  the  mouth 
of  the  assembly  to  God  ;  and  sliall  aiiv  think  themselves  too  great 
i((  do  this  office  for  their  own  families?  Solomon,  in  all  his  other 
glory,  even  on  his  ivorv  throne,  looked  not  so  great  as  he  did 
now.  Great  men  should  thus  supp<irt  the  icpulalion  of  religious 
exercises,  and  so  honour  (jod  with  their  greatness.  Solomon  was 
herein  a  type  of  Christ,  the  great  Intercessor  for  all  over  whom  he 
rules. 

II.  The  posture  in  which  he  prayed  was  very  reverent,  and 
expressive  of  humility,  seriousness,  and  fi  rvencv  in  prayer.  He 
\tood  before  tite  altar  of  the  Lord;  intimating  that  he  ex|)ecled  the 
(uccess  of  his  prayer  in  the  virtue  of  that  sacrifice  which  should 
be  offered  up  in  the  fulness  of  time,  tvpified  bv  the  sacrifices 
offered  at  that  altar.  Hut,  when  he  addressed  himself  to  prayer, 
1.  He  hneiled  down,  as  appears,  «. 54.  where  he  is  said  to  rise 
(rom  his  hnees ;  compare  2  Chron.  G.  13.  Kneeling  is  the  most 
\)roper  posture  for  prayer,  Eph.3.14.  The  greatest  of  men  must 
tot  think  it  below  them  to  kneel  before  the  Lord  their  Maker. 


lod  as  the  Lord 
And,  ( 1.)  He  gives 


Mr.  Herbert  says,  "  Kneeling  never  spoiled  silk-stockings."  2.  //« 
spread  forth  his  hands  toward  heaven;  and,  as  it  should  seem  bv 
V.  54.  continued  so,  to  the  end  of  the  prayer,  hereby  expressing  liii 
desire  towards,  and  expectations  from,  God,  as  a  Father  iti  heaven. 
He  spread  forth  his  hands,  as  it  were  to  offer  u))  the  jirayer  froii- 
an  open  enlarged  heart,  and  to  ur^e  it  into  heaven  ;  and  also  to 
receive  the  mercy  thence,  with  both  arms,  which  he  prayed  for. 
Such  outward  expressions  of  the  fixedness  and  fervour  of  devotion 
ought  not  to  be  despised  or  ridiculed. 

III.  The  prayer  itself  was  very  long,  and  yet  perhaps  longer 
than  is  here  recorded.  At  the  throne  of  grace,  we  ha\c  liberty  of 
speech,  and  should  use  our  liberty.  It  is  not  making  long  praters, 
but  making  them  for  a  pretence,  that  Christ  condemns. 

In  this  excellent  jirayer,  Solomon  does  as  we  should  in  every 
prayer: 

J.  He  gives  glory  to  God.     This  he   begins   with,  as  the  most 
proper  act  of  adoration.    He  addresses  himself  to  G 
God  of  Israel,  a  God  in  covenant  with  them. 

him  the  ])raise  of  what  he  is,  in  general;  the  best  of  beings  in 
himself ;  "  There  is  no  God  like  thee,  none  of  the  powers  in  heaven 
or  earth  to  be  compared  with  thee;"  and  the  best  of  masters  to  his 
people,  "  who  keepest  covenant  and  vtercy  ivith  ihy  servants;  not 
only  as  good  as  tliy  word,  in  keeping  covenant,  but  better  than 
thy  word,  in  keeping  mercy,  doing  that  for  them,  which  thou  hast 
not  given  them  an  express  promise  of,  provided  they  walk  before 
thee  with  alt  their  heart,  are  zealous  for  thee,  w  ith  an  eye  to  lliee." 
(2.)  He  gives  him  thanks  for  what  he  had  done  in  particular  for 
his  family,  v.  24.  Thou  hast  kept  with  thy  servant  David,  as  with 
thy  other  servants,  that  which  thou  promisedst  him.  The  promisie 
was  a  great  favour  to  him,  his  support  and  joy,  and  now,  per- 
formance is  the  crown  of  it:  Thou  hast  fulfilled  it,  as  it  is  thia 
day.  Fresh  experiences  of  the  truth  of  God's  promises  call  for 
enlarged  praises. 

2.  He  sues  for  grace  and  favour  from  God. 

(1.)  That  God  would  perform  to  him  and  his  the  mercy  which 
he  had  promised,  ti. 25,26.  Observe  how  this  ('omes  in:  he 
thankfully  acknowledges  the  performance  of  the  promise,  in  part, 
hitherto,  God  had  been  faithful  to  his  word,  "  Thou  hast  kept  with 
thy  servant  David  that  which  thou  promisedst  him;  so  far,  that  hi* 
son  fills  his  throne,  and  has  built  the  intended  temple;  therefore 
noio  keep  with  thy  servant  David  that  which  Ihou  hast  further 
promised  him,  and  which  yet  remains  to  be  fulfilled  in  its  season." 
Note,  The  experiences  we  have  of  God's  performing  his  promises, 
should  encourage  us  to  depend  upon  them,  and  (dead  them  with 
God:  and  those  who  expect  further  mercies  must  be  lliankful  for 
former  mercies.  Hitherto,  God  has  helped,  2  Cor.  1.10.  Solo- 
mon repeats  the  promise,  r.  25.  There  shall  not  fail  thee  a  man 
to  sit  on  the  throne,  not  omitting  the  condition,  so  that  ihy  children 
take  heed  to  their  way;  for  we  cannot  expect  God's  performance 
of  the  promise,  but  upon  our  performance  of  the  condition  :  and 
then  he  humbly  begs  this  entail,  i\2G.  Noiv,  O  God  of  Israel,  let 
thy  word  be  verified.  God's  promises  (as  we  have  often  observed) 
must  be  both  the  guide  of  our  desires,  and  the  ground  of  our  hopes 
and  expectations,  in  jirayer.  David  had  pravcd,  2  Sam.  7. 25. 
Lord,  do  as  thou  hast  said.  Note,  Children  should  learn  of  their 
godly  parents  how  to  pray,  and  plead  in  prayer. 

(2.)  That  God  would  have  respect  to  this  temple  wliich  he  hart 
now  taken  possession  of,  and  that  his  eyes  mislit  lie  continually 
open  towards  it,  v.  29.  That  he  would  graciously  own  it,  and  so 
put  an  honour  upon  it.  To  this  purpose,  he  premises,  [  1.]  An 
humble  admiration  of  Ciod's  gracious  condescension,  i'.27.  "But 
will  God  indeed  dwell  on  the  earth?  Can  we  imagine  that  a  Being, 
infinitely  high,  and  liolv,  and  happy,  should  stoop  so  low,  as  to  let 
it  be  said  of  him,  that  he  dwells  upon  the  earth,  and  blesses  the 
worms  of  the  earth  with  his  presence?  The  earth,  that  is  corrupt, 
and  overspread  with  sin  I  Cursed,  and  reserved  to  fire!  Lord,  how 
is  it?"  [2.]  An  humble  acknowledgment  of  the  incapacity  of 
the  house  he  had  built,  though  very  capacious,  to  contain  God. 
The  heaven  of  heavens  cannot  do  tint,  for  no  place  can  inchicte 
him  who  is  pr^iwnt  in  all  places;  even  this  house  is  too  little,  tor 


Before  Clirist  1003. 


I  KINGS,  VIII. 


boiomon  s  Praver 


tiican  to  l)e  lli«  residence  of  Him  that  is  infinite  in  being  and 
,:lorv.  Note,  When  we  have  done  the  most  we  can  for  God,  we 
iiiiisl  iickn()\\  ledge  tlie  infinite  distance  and  disproportion  between 
lis  and  him,  between  our  services  and  ills  perfections. 

This  premised,  he  prajs,  in  general.  First,  That  God  would 
prncidusly  iiear  and  answer  the  prayer  he  was  now  praying,  v.  28. 
It  was  an  humble  prayer,  the  prayer  of  thy  servant;  an  earnest 
prayer,  such  a  prayer  as  is  a  cry;  a  prayer  made  in  faith,  before 
l!ifi\  as  the  Lord,  and  my  God  ;  Lord,  hearken  to'it;  have  respect 
III  it,  not  as  the  prayer  of  Israel's  king,  (no  man's  dignity  in  the 
world,  or  titles  of  honour,  will  recommend  him  to  God,)  but  as 
the  prayer  of  thy  servant.  Secondly,  That  God  would,  in  like 
iiiiinnrr,  hear  and  answer  all  the  prayers  that  should,  at  any  lime 
hereafter,  be  made  in  or  towarfl  this  house  which  he  had  now 
birilt,  and  of  which  God  hnd  said,  jily  name  shaft  be  there,  v.  29. 
(lis  own  prayers.  Hearken  to  the  prayers  which  thy  s-'^^nnt  shall 
iiitike ;  and  the  prayers  of  all  Israel,  and  of  every  p„.  \r 
Israelite,  p.  30.  Ilrnr  if  in  heaven,  that  is  indeed  thy  dwelliny. 
place,  of  which  this  is  but  a  figure;  and,  when  thou  hearcst, 
foiyive  the  sin  that  separates  between  them  and  God.  even  the 
iniquity  of  their  hnly  things.  1.  He  supposes  that  God's  people 
wouhl  «ver  be  a  praying  people ;  he  resolves  to  adhere  to  that  duty 
himself.  2.  He  directs  Iheni  to  have  an  eye,  in  their  prayers,  to 
ll  ;it  place  where  God  was  pleased  to  manifest  his  glory,  so  as  he 
ilid  iiirt  any  where  else  on  earth.  None  but  priests  might  come 
iiito  that  place;  but  when  they  worshipped  in  the  courts  of  the 
t'  inple,  it  must  be  with  an  eye  towards  it,  not  as  the  object  of  their 
"orsliij),  (that  were  idolatry,)  but  as  an  instituted  medium  of  their 
worship  helping  the  weakness  of  their  faith,  and  typifying  the 
mediation  of  Jesus  Christ,  who  is  the  true  Temple,  to  whom  we 
ni'jst  have  an  eye  in  every  thing  wherein  we  have  to  do  with  God. 
They  that  were  at  a  distance  looked  towards  Jernsalem,  for  the 
s.ike  of  the  temple,  even  when  it  was  in  ruins,  Dan. 6. 10.  3.  He 
begs  that  God  would  hear  the  prayers,  and  forgive  the  sins,  of  all 
tliat  look  this  way  in  their  prayers:  not  as  if  he  thought  all  the 
devout  prayers  offered  up  to  God  by  those  who  had  no  knowledge 
of  this  house,  or  regard  to  it,  were  therefore  rejected;  but  he 
desired  that  the  sensible  tokens  of  the  divine  presence,  with  which 
this  house  was  blessed,  might  always  give  sensible  encouragement 
and  comfort  to  believing  petitioners. 

More  particularly,  he  here  puts  divers  cases  in  which  he  sup- 
posed application  would  be  made  to  God  by  prayer,  in  or  toward 
ihis  house  of  pra^er. 

(1.)  If  God  were  appealed  to  uy  an  oatti  for  the  determining  of 
tiny  controverted  right  between  man  and  man,  and  the  oath  were 
taken  before  this  altar,  he  prayed  that  O  d  would,  some  wav  or 
other,  discover  the  truth,  and  judge  betwc  the  contending  parties, 
f.  31,32.  He  prays,  that,  in  difficult  ma  ers,  this  throne  of  grace 
n;i;ht  be  a  throne  of  judgment,  from  w  ch  God  would  right  the 
injured  that  Iwlievingly  appealed  to  it,  ai  punish  the  injurious  that 
presunipliiouslv  appealed  to  it.  Itwasi  jal  to  swear  by  the  temple 
and  allar;  (Malth.23.1G,18.)  which  irruption  jisrliaps  took  its 
rise  from  Ihis  supposition  of  an  oaih  '  ken,  not  by  the  temple  or 
allar,  but  at  or  near  them,  for  the  gr    .ter  solemnity. 

(2.)  If  the  people  of  Isiael  were  roaning  under  any  national 
oalamitv,  or  any  particular  Israelite  under  any  personal  calamity, 
be  desires  that  the  prayers  they  should  make  in  or  towards  this 
house  might  be  heard  and  answered. 

[1.]  In  case  o{ public  judymenls;  war,«.83.  want  of  rain,  v. 3.5. 
famine  or  pestilence,  v. 37.  and  he  ends  with  anv  plague  or 
si('kness;_  for  no  calamity  befalls  other  people  which  may  not 
befall  God's  Israel.  Now  he  supposes,  First,  That  the  cause  of 
the  judgment  would  be  sin,  and  nothing  else:  if  they  be  smitten 
lirforc  the  enemy,  if  there  be  no  rain,  it  is  because  they  have  sinned 
uqaiust  thee:  that  is  it  that  makes  all  the  mischief.  Secondly, 
That  the  consequence  of  the  judgment  would  be,  that  they  wouKI 
cry  to  God,  and  make  supplication  to  him,  in  or  toward  that  house. 
Those  that  slighted  him  before  would  solicit  him  then:  Lord,  in 
Iroiilile  have  they  visited  thee:  In  their  affliction  they  will  seek  me 
varly  and  earnestly.      Thirdly,  That  Ihe  condition  of  the  removal 

VOL.  II.  5 


of  the  judgment  was  something  more  than  bare  praying  for  it.  he 
could  not,  he  would  not,  ask  that  their  prayer  miglit  be  answered 
unless  they  did  also  turn  from  their  sin,  «.35.  and  turn  ayain  to 
God,  V.  33.  that  is,,  unless  they  did  truly  repent  and  reform.  On  no 
other  terms  may  we  look  for  salvation,  in  this  world  or  the  other. 
But,  if  they  did  thus  qualify  themselves  for  mercy,  he  prays, 
1.  That  God  would  hear  from  heaven,  his  holy  temple  above,  to 
which  they  must  look,  through  this  temple.  2.  That  he  would 
forgive  their  sin  ;  for  judgments  are  then  only  removed  in  mercy, 
when  sin  is  pardoned.  3.  That  he  would  teach  them  thegoodway 
wherein  they  should  walk,  by  his  Spirit,  with  his  word  and  prophets ; 
and  thus  they  might  be  both  profited  by  their  trouble,  (for  blessed 
is  the  man  whom  God  chastens  and  teaches,)  and  prejiared  for 
deliverance;  which  then  comes  in  love,  when  it  finds  us  brought 
back  to  the  good  way  of  God  and  duty.  4.  That  he  would  then 
remove  the  judgment,  and  redress  the  grievance,  whatever  it  is; 
not  only  accept  the  prayer,  but  give  in  the  mercy  prayed  for. 

''2.]  In  case  of  personal  afflictions,  v.  38.  .40.     "If  any  man  o! 
Isro,^    '  Ks  an  errand  to  thee,  here  let  him  find  thee,  here  let  him 
find  favof.'  with  thee."     He  does  not  mention    particulars;    so 
numerous,  so  various,  are  the  grievances  of  the  children  of  men : 
First,  He  supposes,  that  the  complainants  themselves  would  very 
sensibly  feel  from   their  own  burthen,  and  would  open  that  cas« 
to  God,  which  otherwise   they  kept  to  themselves,  and   did   not 
make  any  man  acquainted  with.     They  shall  know  every  man  the 
plague  of  hisoimiherrt,  what  it  is  that  pains  him;  and  shall  spread 
their  hands,  that  is,  spread  their  case,  as  Hezekiah  spread  the  letter, 
in  prayer,  toward  this  house;  whether  the  trouble  be  of  body  or 
mind,  they  shall  represent  it  before  God.     Inward   burthens  seem 
especially  meant;  sin  is  the  plague  of  our  own  heart,  our  indwell- 
ing corruptions  are  our  spiritual  diseases:  every  Israelite  indeed 
endeavours  to  know  these,  that  he  may  mortify  them,  and  watch 
against  the  risings  of  them.     These  he  complains  of,  this  is  the 
burthen  he  groans  under;   O  wretched  man  that  I  am!    These 
drive  him  to  his  knees,  drive  him  to  the  sanctuary:  lamenting 
these,  he  spreads  forth  his  hands  m  prayer.     Secondly,  He  refers 
all  cases  of   this  kind,  that  should  be  brought  hither,   to  God. 
l.To  his  omniscience;   "  Thou,  even  ikou  only,  knowest  the  hear t$ 
of  allthe  children  ofmen,noi  only  the  plagues  of  their  hearts,  theii 
several  wants  and  burthens,"  (these  he  knows,  but  he  will  know 
them  from  us,)  "  but  the  desire  and  intent  of  the  heart,  the  sincerity 
or  hypocrisy  of  it:  Thou   knowest  which  prayer  comes  from  the 
heart,  and  which  from  the  lips  only."    The  hearts  of  kings  are  not 
unsearchable  to   God.     2.  To  his  justice;    Give  to  every  man 
according  to  his  ways;  and  he  will  not  fail  to  do  so,  by  the  rules  of 
grace,  not  the  law,  for  then  we  were  all  undone.    3. To  his  mercy; 
Hear,  and  forgive,  and  do,  d.39.  that  they  may  fear  thee  all  their 
days,  r.40.     This  use  we  should  make  of  the  mercy  of  God  to  us 
in  hearing  our  prayers,  and  forgiving  our  sins,  we  should  thereby 
be  engaged  to  fear  him  while  we   live :  Fear  the  Lord  and  his 
goodness;  there  is  forgiveness  with  him,  that  he  may  be  feared. 

[3.]  The  case  of  the  stranger,  that  is  not  an  Israelite,  is  next 
mentioned;  a  proselyte  that  comes  to  the  temple  to  pray  to  the 
God  of  Israel,  being  convinced  of  the  folly  and  wickedness  of  wor- 
shipping the  gods  of  his  country.     First,  He  supposes  that  there 
would  be  many  such,  t).41,42.  that  the  fame  of  God's  great  works 
which  he  had  wrought  for  Israel,  by  which  he  proved  himself  to 
be  above  all  gods,  nay  to  be  Cio<l  alone,  would  reach  to  distant 
countries ;   they  that  live  remote  shall  hear  of  thy  strong  hand,  and 
thy  stretched-out  arm ;  and  this  will  bring  all  thinking  considerate 
people  to  pray  toward  this  house,  that  they  may  obtain  the  favour 
of  a  God  that  is  able  to  do  them  a  real  kindness.     Secondly,  He 
begs  that  God  would  accept  and  answer  the   proselyte's  prayer, 
11.43.   Do  according  to  all  that  the  stranger  calleth  to  thee  for. 
Thus  early,  thus  ancient,  were  the  indications  of  favour  toward  the 
sinners  of  the  Gentiles;  as  there  was  then  one  laiv  for  the  native 
and  for  the  stranger,  Exod.12.49.  so  Iheie  was  one  gospel  for  both. 
Thirdly,  Herein  he  aims  at  Ihe  glory  of  God,  and  the  pro|)agating 
of  the  knowledge  nf  him. — "  ()  ht  the  stranger,  in  a  special  nianner, 
speed  well  in  his  address.,  that  he  may  carry  away  with  him  to  hi» 


Before  Christ  1003. 


1  KINGS,  VIII. 


Solomon's  Prayer. 


ewn  country  a  good  report  of  the  God  of  Israel,  that  all  people 
mny  knoiD  thee  and  fear  thee,  (and,  if  they  know  thee  aright,  they 
»vill  fear  thee,)  as  do  thy  -people  Israel."  So  far  is  Solomon  from 
monopolizing  tlie  knowledge  and  service  of  God,  and  wishing  to 
Lave  them  confined  to  Israel  only,  (which  was  the  envious  desire 
of  the  Jews  in  the  days  of  Christ  and  his  apostles,)  that  he  prays 
iha^t  all  people  miyht  fear  God  as  Israel  did.  Would  to  God,  that 
all  the  children  of  men  might  receive  the  adoption,  and  be  made 
Gods  cliililren.    Father,  thus  glorify  thy  name. 

[4.]  I'lie  case  of  an  army  going  forth  to  battle  is  next  reconi- 
niended  by  Solomon  to  the  divine  favour.  It  is  supposed  that  the 
army  is  encamped  at  a  distance,  somewhere  a  great  way  off,  sent 
by  divine  order  against  the  enemy,  v. 'H.  "When  they  are  ready 
to  engage,  and  consider  the  perils  and  doubtful  issues  of  battle, 
and  put  up  a  prayer  to  God  for  protection  and  success,  with  their 
eye  toivard  this  city  and  temple,  ihen  hear  their  prayer,  encourage 
their  hearts,  strengthen  their  hands,  cover  their  heads,  and  so 
maintain  their^cause,  and  give  them  victory."  Soldiers  in  the  field 
must  not  think  it  enough  that  they  who  tarry  at  home  pray  for 
them,  but  must  pray  for  themselves,  and  they  are  here  encouraged 
to  hope  for  a  gracious  answer.  Praying  should  always  go  along 
with  fighting. 

[  5.]  The  case  of  poor  captives  is  the  last  that  is  here  mentioned, 
as  a  proper  object  of  divine  compassion.  First,  He  supposes  that 
Israel  would  sin.  He  knew  them,  and  himself,  and  the  nature  of 
man,  too  well  to  think  this  a  foreign  supposition ;  for  there  is  no 
man  that  sinneth  not,  that  does  not  enough  to  justify  God  in  the 
severest  rebukes  of  his  providence ;  no  man  but  what  is  in  danger 
of  falling  into  gross  sin,  and  will,  if  God  leave  him  to  himself. 
Secondly,  He  supposes,  what  may  well  be  expected,  if  Israel  revolt 
from  God,  that  God  will  be  angry  with  them,  and  deliver  them 
into  the  hand  of  their  enemies,  to  be  carried  captive  into  a  strange 
country,  v.  46.  Thirdly,  He  then  supposes  that  they  will  bethink 
themselves,  will  consider  their  ways;  for  afflictions  put  men  upon 
consideration  ;  and  when  once  they  are  brought  to  consider,  they 
will  repent  and  pray,  will  confess  their  sins,  and  humble  them- 
selves saying.  We  have  sinned  and  have  done  perversely,  v.  47. 
and  7vill  return  to  God  in  the  land  of  their  enemies,  whom  they 
had  forsaken  in  their  own  land.  Fourthly,  He  supposes  that  in 
their  prayers  they  will  look  toward  their  own  land,  the  holy  land, 
Jerusalem  the  holy  city,  and  the  temple  the  holy  house,  and  directs 
them  so  to  do,  v. 48.  for  his  sake  who  gave  them  that  land,  chose 
that  city,  and  to  whose  honour  that  house  was  built.  Fifthly,  He 
prays  that  then  God  would  hear  their  prayers,  forgive  their  sins, 
plead  their  cause,  and  incline  their  enemies  to  have  compassion  on 
them,  D.  49, 50.  God  has  all  hearts  in  his  hand,  and  can,  when 
he  pleases,  turn  the  strongest  stream  the  contrary  way,  and  make 
those  to  pity  his  people  who  have  been  their  most  cruel  perse- 
cutors. See  this  prayer  answered,  Ps.  10G.46.  He  made  them  to 
be  pitied  of  those  that  carried  them  captive,  which,  if  it  did  not 
enlarge  them,  yet  eased  theii  .aptivity.  Sixthly,  He  pleads  their 
relation  to  God,  and  his  interest  in  them  ;  "  They  are  thy  people, 
whom  thou  hast  taken  into  thy  covenant,  and  under  thy  care  and 
conduct,  thine  inheritance,  from  which,  more  than  from  any  other 
nation,  thy  rent  and  tribute  of  glory  issue  and  arise,  u.  51.  sepa- 
rated from  among  all  people  to  be  so,  and  by  distinguishing  favours 
aj>propriated  to  thee,"  v.  53. 

Lastly,  After  all  these  particulars,  he  concludes  with  this  general 
request,  that  God  would  hearken  to  all  his  praying  people  in 
all  that  they  call  unto  him  for,  v.  52.  No  place  now,  under  the 
gospel,  can  be  imagined  to  add  any  acceptahlcncss  to  the  pravers 
made  in  or  towards  it,  as  Ihc  temple  then  did  ;  that  was  a  shadow, 
the  substance  is  Christ;  whatever  we  ask  in  his  nnnie,  it  shall  be 
given  us. 

54.  And  it  was  so,  that  when  Solomon  had  made 
an  end  of  praying-  all  tliis  prayer  and  supplication 
nnio  the  Lord,  he  arose  from  before  the  altar  of  the 
]j)P'\  frorn  kneeling  on  his  knees  with  his  hands 


spread  up  to  heaven.  55.  Atid  he  stood,  and  blessed 
all  the  congregation  of  Israel  with  a  loud  voice, 
saying,  56.  Blessed  he  the  Lord,  tliat  halli  given 
rest  unto  his  people  Israel,  according  to  all  that  he 
promised:  there  hath  not  failed  one  word  of  all  his 
good  promise,  which  he  promised  by  the  iiatid  of 
Moses  his  servant.  57.  The  Lord  our  God  be 
with  us,  as  he  was  with  our  fathers:  let  him  not 
leave  us,  nor  forsake  us:  58.  That  he  may  incline 
our  hearts  unto  hitn,  to  walk  in  all  his  ways,  and 
to  keep  his  commandments,  and  his  statutes,  and 
his  judgments,  which  he  commanded  our  fathers. 

59.  And  let  these  my  words,  wherewith  I  have  made 
supplication  before  the  Lord,  be  nigh  unto  the 
Lord  our  God  day  and  night,  that  he  maintain 
the  cause  of  his  servant,  and  the  cause  of  his  people 
Israel  at  all   times,   as  the  matter  shall  require: 

60.  That  all  the  people  of  the  earth  may  know 
that  the  Lord  is  God,  atid  that  there  is  none  else, 

61.  Let  your  heart  therefore  be  perfect  with  the 
Lord  our  God,  to  walk  in  his  statutes,  and  to  keep 
his  commandments,  as  at  this  day. 

Solomon,  after  his  sermon  in  Ecclesiastes,  gives  us  the  conclu- 
sion of  the  whole  matter;  so  he  does  here,  after  this  long  prayer: 
it  is  called  his  blessing  of  the  people,  v.  55.  He  pronounced  it 
standing,  that  he  might  be  the  better  heard,  and  because  he  blessed 
as  one  having  authority;  never  were  words  more  fully  spoken,  or 
more  pertinently;  never  was  congregation  dismissed  with  that  which 
was  more  likely  to  affect  them  and  abide  with  them. 

I.  He  gives  God  the  glory  of  the  great  and  kind  things  he  had 
done  for  Israel,  v.  56.  He  stood  up  to  bless  the  congregation,  v.  55. 
but  begins  with  blessing  God,  for  we  must  in  every  thing  give 
thanks.  Do  we  expect  God  should  do  well  for  us  and  our's?  Lei 
us  take  all  occasions  to  speak  well  of  him  and  his.  He  blesses 
God  who  has  given,  he  does  not  say  wealth,  and  honour,  and 
power,  and  victory,  to  Israel,  but  rest,  as  if  that  were  a  blessing 
more  valuable  than  any  of  those :  let  not  those  who  have  rest 
undervalue  that  blessing,  then,  though  they  want  some  other.  He 
compares  the  blessings  God  had  bestowed  upon  them,  with  the 
promises  he  had  given  them,  that  God  might  have  the  honour  of 
his  faithfulness,  and  the  truth  of  that  word  of  his,  which  he  has 
tnagnified  above  all  his  name.  1.  He  refers  to  the  promises  given 
by  the  hand  of  Moses,  as  he  did,  r.  15,24.  to  those  which  were 
made  to  David  ;  there  were  promises  given  by  Moses,  as  well  as 
precepts;  it  was  long  ere  God  gave  Israel  the  promised  rest,  but 
they  had  it  at  last,  after  many  trials;  the  day  will  come  when 
God's  spiritual  Israel  will  rest  from  all  their  labours.  2.  He  does, 
as  it  were,  write  a  receipt  in  fidl  on  the  back  of  these  bonds,  There 
has  lint  failed  one  word  of  all  his  good  promises ;  this  dischar;;? 
he  gives  in  the  name  of  all  Israel,  to  the  everlasting  honcuir  of  the 
divine  faithfulness,  ajid  the  everlasting  encouragement  of  all  those 
that  build  upon  the  divine  promises. 

II.  He  blesses  himself  and  the  congregation,  expressing  hia 
earnest  desire  and  hope  of  these  four  things.  l.The  presence  ni 
God  with  them,  that  is  all  in  all  to  the  happiness  of  a  church  and 
nation,  and  of  every  particular  person.  This  great  (ongregation  whs 
now  shortly  to  scatter,  and  it  was  not  likely  that  they  would  ever 
he  all  together  again  in  this  world;  Solomon  therefore  dismisstj 
them  with  this  blessing,  "  The  Lord  be  present  with  its,  ami  tlia\ 
will  be  comfort  enough,  when  we  are  absent  from  each  otlis-r; 
The  Lord  our  God  be  with  us,  as  he  was  with  our  fathers,  v.  67.  /<( 
him  not  leavens,  let  him  be  to  us  to-day,  and  to  ours  for  ever 
what  he  was  to  those  that  went  before  us."    2.  The  power  ol  hi» 


Before  Clirisl  1003. 


I  KINGS,  VIII,  IX. 


Sol 


onion  s 


Prayer. 


grace  upon  llicm,  "  Let  him  he  icitli  vs,  and  continue  with  us,  not 
flial  lie  may  eiilai-ge  our  coasts,  and  increase  our  wealth,  but  Ikat 
he  may  inrliitf  our  /learh  to  kinisclf,  to  walk  in  all  his  ivai/s,  and 
to  krcp  his  commandiiirnis,  v.-W.  Spiritual  blessings  are  the  best 
f)lessings,  which  wes  liould  covet  earnestly  to  be  blessed  with;  our 
hearts  are  naturally  averse  to  our  duty,  and  apt  to  decline  from 
God,  it  is  his  grace  that  inclines  them,  grace  that  must  be  obtained 
l)v  prayer.  3.  An  answer  to  the  prayer  he  had  now  made,  "Let 
these  my  words  be  nigh  unto  the  Lord  our  God  day  and  night,  r.59. 
I-et  a  cracions  return  be  made  to  every  prayer  that  shall  be  made 
lierc,  and  that  will  be  a  continual  answer  to  this  prayer." — What 
Solomon  here  asks  for  his  prayer,  is  still  granted  in  the  interces- 
sion of  Christ,  which  his  supplication  was  a  type  of;  that  powerful 
prevailing  intercession  is  before  the  Lord  our  God  day  and  night, 
for  our  great  Advocate  attends  continually  to  this  very  thing, 
and  we  may  depend  upon  him  to  maintain  our  cause,  (against  the 
adversary  that  accuses  us  day  and  night.  Rev.  12.  10.)  and  the 
common  caiise  of  his  peoplelsrael,  at  all  times,  upon  all  occasions, 
as  the  matter  shall  require,  so  as  to  speak  for  us  the  word  of  the 
day  in  its  day,  as  the  original  here  reads  it,  from  which  we  shall 
receive  grace  sufficient,  suitable,  and  seasonable,  t»  every  time  of 
need.  4.  The  glorifving  of  God  in  the  enlargement  of  his  king- 
dom among  men.  Let  Israel  be  thus  blessed,  thus  favoured  ;  not 
that  all  people  niav  become  tributaries  to  us,  (Solomon  sees  his 
kingdom  as  groat  as  he  desires,)  but  that  all  people  may  know 
that  the  Lord  is  Gnil,  and  he  only,  and  may  come  and  worship 
liim,  I'.  60.  With  this,  Solomon's  prayers,  Wke.  the  prayers  of  his 
father,  Darid  the  son  of  Jesse,  are  ended,  Ps.  72.  19,  20.  Let  the 
trhnle  earth  he  filled  with  his  glory ;  we  cannot  close  our  prayers 
wilh  a  lirtter  sutrjmary  than  this.  Father,  glorify  thy  name. 

III.  He  solemnly  charges  his  people  to  continue  and  persevere 
in  their  duly  to  God;  having  spoken  to  God  for  them,  he  here 
S|)caks  from  God  to  them,  and  those  only  would  fare  the  better 
for  his  prayers  tliat  were  made  better  by  his  preaching;  his 
admonition,  at  parting,  is,  "  Let  your  heart  be  perfect  with  the 
Lord  ovr  God,  v. 61.  let  your  obedience  be  universal  without 
dividing,  upright  without  dissembling,  and  constant  without 
declining ;"   this  is  evangelical  perfection. 

62.  And  the  king,  and  all  Israel  with  him,  offered 
sacrifice  before  the  Lord.  63.  And  Solomon 
offered  a  sacrifice  of  peace-offerings,  which  he 
offered  unto  the  Lord,  two  and  twenty  thousand 
oxen,  and  an  hundred  and  twenty  thousand  sheep. 
So  tlie  king  and  all  the  children  of  Israel  dedi- 
cated the  house  of  the  Lord.  64.  The  same  day 
did  the  king  hallow  the  middle  of  the  court  that 
was  before  the  house  of  the  Lord  :  for  there  he 
offered  biirnt-offerings,  and  meat-offerings,  and 
the  fat  of  Uie  peace-offerings  :  because  the  brazen 
altar  tiiat  nets  before  the  Lord  was  too  little  to 
receive  the  burnt-offerings,  and  meat-offerings, 
;ind  tlie  fat  of  the  peace  offerings.  65.  And  at  that 
time  Solomon  held  a  feast,  and  all  Israel  with  him, 
a  great  congregation,  from  the  entering  in  of 
Hamath  unto  the  river  of  Egypt,  before  the  Lord 
our  God,  seven  days  and  seven  days,  even  fourteen 
<lnys.  00.  On  the  eighth  day  he  sent  the  people 
away:  and  they  blessed  the  king,  and  went  unto 
llieir  tents  joyful  and  glad  of  heart  for  all  the 
goodness  that  the  Lord  had  done  for  David  his 
servant,  and  for  Israel  iiis  people. 

We  read  before,  that  Judah  and  Israel  were  eating  and  drinking 
and    very  cheerful,  under  their  own   vines  and  fig-trees;  here  we 


have  them  so  in  God's  courts;   now  they  found  Solomon's  words 
true  concerning  Wisdom's  ways,  that  lliey  are  ways  of  pleasantness. 

1.  They  had  abundant  Joy  and  sntisfactiiin,  while  Ihey  attended 
at  God's  house,  for  there,  (1.)  Solomon  offered  a  great  sacrifice 
22,000  oxen,  and  120,000  sheep,  enough  to  have  drained  the 
country  of  cattle,  if  it  had  not  been  a  very  fruitful  land.  The 
heathen  thought  themselves  very  generous  when  they  offered 
sacrifices  by  hundreds,  (hccatomhs  they  called  them,)  but  Solomon 
out-did  them,  he  offered  them  by  thousands.  When  Moses 
dedicated  his  altar,  the  peace-offerings  were  twenty-four  bullocks; 
rams,  goats,  and  lambs,  180,  Nundi,  7.B8.  then  the  people  were 
poor,  but  now  that  they  were  increased  in  wealth,  more  was 
expected  from  them  ;  where  God  sows  plentifully,  he  must  reap 
accordingly.  All  these  sacrifices  could  not  be  offered  in  one  day, 
but  in  the  several  days  of  the  feast;  thirty  oxen  a  day  served 
Solomon's  table,  but  thousands  shall  go  to  God's  altar;  few  arc 
thus  minded,  to  spend  more  on  their  souls  than  on  their  bodies. 
The  flesh  of  the  peace-offerings,  which  belonged  to  the  offerer,  it 
is  likely,  Solomon  treated  the  people  with;  Christ  fed  those  who 
attended  him.  The  brazen  altar  was  not  large  enough  to  receive 
all  these  sacrifices,  so  that,  to  serve  the  present  occasion,  they 
were  forced  to  offer  many  of  them  in  the  middle  of  the  court,  v.  G4. 
Some  think,  on  altars,  altars  of  earth  or  stone,  erected  for  the 
purpose,  and  taken  down  when  the  solemnity  was  over;  others 
think,  on  the  bare  ground  :  they  that  will  be  generous  in  serving 
God,  need  not  stint  themselves  for  want  of  room  and  occasion  to 
be  so.  (  2.)  He  kept  a  feast,  the  feast  of  tabernacles,  as  it  should 
seem,  after  the  feast  of  dedication,  and  both  together  lasted  four- 
teen days,  V.  65.  yet  they  said  not,  Behold,  what  a  weariness  is  it! 

2.  They  carried  this  joy  and  satisfaction  with  them  to  their 
own  houses.  When  they  were  dismissed,  they  blessed  the  king, 
V.6G.  applauded  him,  admired  him,  and  returned  hira  the  thanks 
of  the  congregation,  and  then  tvent  to  their  tents,  joyful  and  glad 
of  heart,  all  easy  and  pleased  ;  God's  goodness  was  the  matter  of 
their  joy,  so  it  should  be  of  our's  at  all  times;  they  rejoiced  in 
God's  blessing,  both  on  the  royal  family  and  on  the  kingdom; 
thus  should  we  go  home,  rejoicing,  from  holy  oniinanecs,  and  go 
on  our  way,  rejoicing  for  God's  goodness  to  our  Lord  Jesus,  (of 
whom  David  his  servant  was  a  type,  in  the  advancemept  and 
establishment  of  his  throne,  pursuant  to  the  covenant  of  redemp- 
tion,) and  to  all  believe-rs,  his  spiritual  Israel,  in  their  sanctification 
and  consolation,  pursuant  to  the  covenant  of  grace;  if  we  rejoice 
not  herein  always,  it  is  our  own  fault. 

CHAP.  IX. 

In  this  chapter,  we  have,  I.  The  answer  which  God,  in  a  vision,  ^ave  to  Sohmon't 
prayer,  and  the  terms  he  settled  with  him,  v.  I.. 9.  II.  The  interchanging 
of  grateful  kindnesses  between  Solomon  atid  Hiram,  v.  10..  11.  ///.  Hia 
workmen  and  buildings,  v.  15.. 24.  IV.  His  devotion,  f.  2a.  V.  His 
trading  navy,  v.  2G.  .28. 


'•A. 


ND  it  came  to  pass,  when  Solomon  had 
finished  the  building  of  the  house  of  the 
Lord,  and  the  king's  house,  and  all  Solomon's 
desire  which  lie  was  pleased  to  do,  2.  That  the 
Lord  a|)peared  to  Solomon  the  second  time,  as  he 
had  appeared  unto  him  at  Gibeon.  3.  And  the 
Lord  said  unto  him,  I  have  heard  thy  prayer  and 
thy  supphcation,  that  thou  hast  made  before  me: 
I  have  hallowed  this  house,  wiiich  thoti  hast  built, 
to  put  my  name  there  for  ever;  and  mine  eyes 
and  mine  heart  shall  be  there  perpetually.  4.  And 
if  thou  wilt  walk  before  me,  as  David  ihy  father 
walked,  in  integrity  of  heart,  and  in  uprightness,  to 
do  according  to  all  that  1  have  commanded  thee, 
and  wilt    keep    my   statutes   and    my  judgments: 


Before  Christ  1001.  I  KINGS,  IX. 

"5.  Then  I  will  establish  the  throne  of  thy  kingdom 


Go.rs  Answer  to  Solomon. 


upon  Israel  for  ever,  as  I  promised  to  David  thy 
father,  saying;,  Tliere  shall  not  fail  thee  a  man 
upon  the  throne  of  Israel.  6.  But  if  ye  shall  at  all 
turn  from  following  me,  ye  or  your  children,  and 
will  not  keep  my  commandments  and  my  statutes 
which  I  have  set  before  you,  but  go  and  serve 
other  gods,  and  worship  them  :  7.  Then  will  I 
cut  off  Israel  out  of  tlie  land  which  I  liave  given 
them  ;  and  this  house,  which  I  have  hallowed  for 
my  name,  will  I  cast  out  of  my  sight;  and  Israel 
shall  be  a  proverb  and  a  by-word  among  all 
people  :  8.  And  at  this  house,  which  is  high,  every 
one  that  passeth  by  it  shall  be  astonished,  and 
shall  hiss;  and  they  shall  say,  Why  hath  the  Lord 
done  tiius  unto  this  land,  and  to  this  house? 
9.  And  they  shall  answer.  Because  they  forsook 
the  Lord  their  God,  who  brought  forth  their 
fathers  out  of  the  land  of  Egypt,  and  have  taken 
bold  upon  other  gods,  and  have  worshipped  them, 
and  served  them :  therefore  hath  the  Lord  brought 
upon  them  all  this  evil. 

God  had  given  a  real  answer  to  Solomon's  prayer,  and  tokens 
of  his  acceptance  of  it  immediately,  by  ihe  fire  from  heaven  which 
consumed  the  sacrifices,  as  we  find,  2  Chron.  7.1.  but  here  we 
have  a  more  express  and  distinct  answer  to  it.     Observe, 

I.  In  what  way  God  g;ave  him  this  answer ;  he  appeared  to 
him,  as  he  had  done  at  Gibeon,  in  the  beginning  of  his  reign,  in  a 
dream  or  vision,  r.  2.  The  comparing  of  it  with  that,  intimates 
that  it  was  the  very  night  after  he  had  finished  the  solemnities 
of  his  festival,  for  so  that  was,  2  Chron.  1.6,7.  And  then,  v.\. 
speaking  of  Solomon's  finishing  all  his  buildings,  which  was  not 
till  many  years  after  the  dedication  of  the  temple,  must  be  read 
thus,  Solomon  finished,  as  it  is  2  Chron.  7.11.  and  «.2.  must  be 
read,  and  the  Lord  had  appeared. 

IT.  The  purport  of  this  prayer. 

1.  He  assures  him  of  his  special  presence  in  the  temple  he  had 
built,  in  answer  to  the  prayer  he  had  made,  t;.3.  I  have  hallowed 
fhis  hovse.  Solomon  had  dedicated  it,  l)ut  it  was  God's  preroga- 
tive to  hallow  it,  to  sanctify  or  consecrate  it ;  men  cannot  make  a 
place  holy,  yet  what  we,  in  sincerity,  devote  to  God,  we  mav  hope 
he  will  graciously  accept  of,  as  his;  and  his  eyes  and  his  heart 
shall  be  vpon  it.  Apply  it  to  persons,  the  living  temples;  those 
whom  God  hallows  or  sanctifies,  whom  he  sets  apart  for  himself, 
have  his  eye,  his  heart,  his  love,  and  care,  and  this  perpetually. 

2.  He  shews  him  that  he  and  his  people  were,  for  the  future, 
upon  their  good  behax'iour ;  let  them  not  be  secure  now,  as  if  they 
might  live  as  they  please,  now  that  they  have  the  temple  of  the 
Lord  among  them,  Jer.  7. 4.  No,  this  house  was  designed  to 
protect  them  in  their  allegiance  to  God,  but  not  in  their  rebellion 
or  disobedience  :  (iod  deals  plainly  with  us,  sets  before  us  good 
and  evil,  the  blessing  and  the  curse,  and  lets  us  know  what  we 
must  trust  to.     God  here  tells  Solomon, 

(1.)  That  the  establishment  of  his  kingdom  depended  upon  the 
constancy  of  his  obedience,  v.  4,  5.  "  If  thou  wilt  walk  before  me 
as  David  did,  who  left  thee  a  good  example,  and  encouragement 
enough  to  follow  it,  (an  advantage  thou  wilt  be  accountable  for, 
if  thou  do  not  improve  it,)  if  thou  wilt  walk  as  he  did,  in  inte- 
yrify  nf  heart  and  vpriijhtness,"  (for  that  is  the  main  matter,  no 
religion  hut  sincerity,)  "  then  I  will  establish  the  throne  of  thy 
kingdom,  niid  not  otherwise,"  for  on  that  condition  the  promise 
was  made,  Hs.  132.  12.  If  we  perform  our  part  of  the  covenant, 
Goil  will  not  f.-iilto  perform  his;  if  we  improve  the  grace  God 
''"''         '  ';t"  "ill  confirm  us  to  llif  end.     Lpt  not  the  children 


of  godly  parentfl  expect  the  entail  of  the  blessin?,  unless  Ihey 
tread  in  the  steps  of  tho?e  thuf  arc  gone  before  tliem  to  hravcn, 
ajid  keep  up  the  virtue  and  piety  "f  their  ancestors. 

(2.)  That  the  ruin  of  his  kingdom  would  be  the  certain  conse- 
quence of  his  or  his  children's  apostacy  from  God,  v.G.  "  But 
know  thou,  and  let  thy  family  and  kingdom  know  it,  ;n;d  be 
admonished  by  it,  that  if  you  shall  altogether  turn  from  fallowing 
me,"  (so  it  is  thought  it  should  be  read,)  "  if  you  forsake  my 
service,  desert  mine  altar,  and  go  and  serve  other  gods,"  (for  that 
was  the  covenant-breaking  sin,)  "  if  you  or  your  children  break 
off  from  me,  this  house  will  not  save  you."  But,  [1.]  Israel, 
though  a  holy  nation,  will  be  cut  off,  v.l.  by  one  judgment  after 
another,  till  they  become  a  proverb  and  a  by-word,  and  the  most 
despicable  people  under  the  sun,  though  now  the  most  honourable  : 
this  supposes  the  destruction  of  the  royal  family,  though  it  is  not 
particularly  threatened;  the  king  is,  of  course,  undone,  if  the 
kingdom  be.  [2.]  The  temple,  though  a  holy  house,  which  God 
himself  had  hallowed  for  his  name,  should  be  abandoned  and  laid 
desolate,  v.  8,  9.  This  house  which  is  high  ;  they  prided  them- 
selves in  the  stateliness  and  magnificence  of  the  structure,  but  let 
them  know  that  it  is  not  so  high  as  to  be  out  of  the  reach  of 
God's  judgments,  if  they  vilify  it  so  as  to  exchange  it  for  groves 
and  idol-temples,  and  yet,  at  the  same  time,  magnify  it  so  as  to 
think  it  secures  the  favour  of  God  to  them,  though  they  ever  so 
much  corrupt  themselves.  This  house  which  is  high;  they  that 
noio  pass  by  it  are  astonished  at  the  bulk  and  beauty  of  it ;  the 
richness,  contrivance,  and  workmanship,  are  admired  by  all 
spectators,  and  it  is  called  a  stupendous  fabric  ;  but,  if  you  forsake 
God,  its  height  will  make  its  fall  the  more  amazing,  and  they 
that  pass  by  will  be  as  much  astonished  at  its  ruins,  while  the 
guilty,  self-convicted,  self-condemned,  Israelites,  will  be  forced  to 
acknowledge,  with  shame,  that  they  themselves  were  the  ruin  of 
it;  for,  when  it  shall  be  asked,  Why  hath  the  Lord  done  thus  to 
this  house?  they  cannot  but  answer.  It  was  because  they  forsook 
the  Lord  their  God.  See  Deut.  29. 24, 25.  Their  sin  will  be 
read  in  their  punishment,  they  deserted  the  temple,  and  therefore 
God  deserted  it ;  they  profaned  it  with  their  sins,  and  laid  it 
common,  and  therefore  God  profaned  it  with  his  judgments,  and 
laid  it  waste  :  God  gave  Solomon  fair  warning  of  this,  now  that 
he  had  newly  built  and  dedicated  it,  that  he  and  his  people  might 
not  be  high-minded,  but  fear. 

10.  And  it  came  to  pass  at  the  end  of  twenty 
years,  when  Solomon  had  built  the  two  houses, 
the  house  of  the  Lord  and  the  king's  house, 
1 1 .  ('iVojt' Hiram  the  king  of  Tyre  had  furnished 
Solomon  with  cedar-trees  and  fir-trees,  and  with 
gold,  according  to  all  his  desire,)  that  then  king 
Solomon  gave  Hiram  twenty  cities  in  the  land  of 
Galilee.  12.  And  Hiram  came  out  from  Tyre  to 
see  the  cities  which  Solomon  had  given  him  ;  and 
they  pleased  him  not.  1.3.  And  he  said.  What 
cities  are  these  which  thou  hast  given  me,  my 
brother?  And  lie  called  them  the  land  of  Cabul 
unto  this  dav.  14.  And  Hiram  sent  to  the  king 
sixscore  talents  of  gold. 

What  agreement  was  made  between  Solomon  and  Hiram,  when 
the  building-work  was  to  be  begun,  we  read  before,  ch.  5.  Here 
we  have  an  account  of  their  fair  and  friendly  parting,  when  the 
work  was  done. 

1.  Hiram  made  good  liis  bargain  to  the  utmost;  he  had  fur- 
nished Solomon  with  materials  for  his  buildings,  according  to  all 
his  desire,  j'.ll.  and  with  gold,  i).14.  So  far  was  he  from 
envying  Solomon's  growing  greatness  and  reputation,  and  being 
jealous  of  him,  that  he  helped  to  magnify  hinj  ;  Solomon's  power, 
with  Solomon's  wisdom,  needs  not  to  be  dreaded  bv  any  of  his 
neighbours;  God  honours  him,  ilicrcfore  I'irar.i  will. 


I 


Cvforc  Clui^l  9U\. 


I    KI^GS,   IX. 


2.  Solomon,  no  doubt,  made  good  his  bargain,  and  gave  Hiram 
food  for  his  household,  as  was  agreed,  cA.5.9.      But   liere  we  arp 
lold  that,  over  and  above  that,  lie  gave  liim  twenty  cities,  (small 
ones  we  may  suppose,   like   those   mentioned   here,  f.  19.)  in  the 
hind  of  Galilee,  v. 11.     It  should  seem  these  were  not  allotted  to 
anv  of  the  tribes  of  Israel,  (for  the  border  of  Asher  came  up  to 
them.  Josh.  19.27.  which  intimates  that  it  did  not  include  them,) 
but  continued  in  the  hands  of  the  natives,  till  Solomon  made  him- 
eelf  master  of  them,  and  then  made  a  present  of  them  to  Hiram  ; 
it  becomes  those  that  are  great  and  good,  to  be  generous.    Hiram 
came  to  see  these  cities,  and  did  not  like  them,  v.  12.  They  pleased 
him  not.     He  called   the  country  the  lund  of  Cahul,  a  Phenician 
word,  (says  Josephus,)   which  signifies  displeasing,   c.  13.      He 
therefore  returned  them  back  to  Solomon,  as  we  find,  2  Chron.  8. 2. 
who  repaired  them,   and  iheu    caused  the  children  of  Israel  to 
inhabit  them;  which  intimates  that,  before,  they  did  not;  but  when 
Solomon  received  back  what  he  had  given,  no  doubt,  he  honouralily 
gave  Hiram  an  equivalent  in  something  else.     But  what  shall  «c 
think  of  this?    Did  Solomon  act  meanly,  in  giving  Hiram  what  was 
not  worth  his  acceptance?  Or,  was  Hiram  humoursonie,  and  lunl 
to  please?  I  am  willing  to  believe  otherwise:  the  country  was  truly 
valuable,  and  the  cities  in  it,  but  not  agreeable  to  Hiram's  genius; 
theTvrians  were  merchants,  trading  men,  that  lived  in  fine  honses, 
and   became  rich   by  navigation,   but  knew  not  how  to  value  a 
country  that  was  fit  for  corn  and   pasture,   that  was  business  tliat 
lay  out  of  their  way ;  and  therefore  Hiram  desired  Solomon  to  take 
them  again,  he  knew  not  what  to  do  with  them,  and  if  he  would 
please  to  gratify  him,  let  it  be  in   his  own  element,  by  becoming 
his  partner  in  trade,  as  we  find  he  did,  v. 27.     Hiram,  that  was 
used  to  the  clean  streets  of  Tyre,  could  by  no  means  agree  with 
the  miry  lanes  in  the  land  of  Cabul,  whereas  the  best  lands  have 
commonly  the  worst  roads  through  them :  see  how  the  providence 
of  God  suits  both  the  accommodation  of  this  earth  to  the  various 
dispositions  of  men,   and  the  dispositions  of   men   to  the  various 
accommodations  of  the   earth,   and  all  for  the  good  of  mankind 
in  general:  some  take  delight  in   husbandry,  and  wonder  what 
pleasure  sailors  can   take  on  a  roue;h  sea;  others  take  as  much 
delight  in  navigation,  and  wonder  what  pleasure  husbandmen  can 
take  in  9  dirty  country,   like  the  land  of  Cabul;   it  is  so  in  many 
other  instances,  in  which  we  may  observe  the  wisdom  of  Him  whose 
all  souls  are,  and  all  lands. 

15.  And  this  is  the  reason  of  tlie  levy  wliich  kinj2^ 
Solomon  raised,  for  to  liuild  tlie  house  of  the  Lord, 
and  his  own  house,  and  Millo,  and  the  wall  of 
Jerusalem,  and  Hazor,  and   Megiddo,  and  Gezer. 

16.  For  Pharaoh  kiiisr  of  E^ypt  had  gone  up,  and 
taken  Gezer,  and  burnt  it  with  fire,  and  slain  the 
Canaanites  that  dwelt  in  the  city,  and  given  it 
for  a  present  unto  his  daughter,  Solomon's  wife. 

17.  And  Solomon  built  Gezer,  and  Beth-horon  the 
nether,  18.  And  Baalath,  and  Tadmor  in  the 
wilderness,  in  the  land,  19.  And  all  the  cities  of 
store  that  Solomon  had,  and  cities  for  his  chariots, 
and  cities  for  his  horsemen,  and  that  which  Solomon 
desired  to  build  in  Jerusalem,  and  in  Lebanon, 
and  in  all  the  land  of  his  dominion.  20.  And  all 
the  people  that  were  left  of  the  Amorites,  Hittites, 
Perizzites,  Hivites,  and  Jebusites,  which  were  not 
of  the  children  of  Israel,  21.  Their  children  that 
were  left  after  them  in  the  land,  whom  the  children 
of  Israel  also  were  not  able  utterly  to  destroy,  upon 
those  did  Solomon  levy  a   tribute  of  bond-service 


Sotunioirs  r?uil<lings. 

did  Solomon  make  no  bond-men;  l)ut  ih i' \  irem 
men  of  war,  and  his  servants,  and  his  princes,  and 
his  captains,  and  rulers  of  his  chariots,  jhhI  his 
horsemen.  23.  These  were  the  chief  of  the  officers 
that  were  over  Solomons  work,  five  htindred  and 
fifty,  which  bare  rule  over  the  people  that  wrought 
iti  the  work.  24.  But  Pharaoh's  daughter  came 
up  out  of  the  city  of  David  unto  her  house  which 
Solomon  had  built  for  her:  then  did  lie  build  Millo. 
25.  And  three  times  in  a  year  did  Solomon  offer 
burnt-offerings  and  peace-offerings  upon  the  altar 
which  he  built  unto  the  Lord,  and  he  burnt 
incense  upon  the  altar  that  was  before  the  Lord. 
So  he  finished  the  house.  26.  And  king  Solomon 
made  a  navy  of  ships  in  Ezion-geber,  which  25 
beside  Eloth,  on  the  shore  of  the  Red  sea,  in  the 
land  of  Edoin.  27.  And  Hiram  sent  in  the  navy 
his  servants,  ship-men  that  had  knowledge  of  thci 
sea,  with  the  servants  of  Solomon.  28.  And  they 
came  to  Ophir,  and  fetched  from  thence  gold,  four 
hundred  an^  twenty  talents,  and  brought  it  to  king 
Solomon. 

We  have  here  a  further  account  of  Solomon's  greatness: 
I.  His  buildings.  He  raised  a  great  levy  both  of  men  and  money, 
because  he  projected  a  great  deal  of  building,  which  would  bulli 
employ  many  hands,  and  put  him  to  a  vast  expence,  ti.lS.  And 
he  was  a  wise  builder,  who  sat  down  first  and  counted  the  cost, 
and  would  not  begin  to  build,  till  he  found  himself  able  to  finish. 
Perhaps  there  was  some  complaint  of  the  heaviness  of  the  taxes, 
which  the  historian  excuses  from  the  greatness  of  his  undertakings; 
he  raised  ft  not  f'T  war,  (as  other  princes,)  which  would  spend 
the  blood  of  his  subjects,  but  for  ba'ilding,  which  would  require 
only  their  labour  and  purses.  Perhaps  David  observed  Solomon's 
genius  to  lie  toward  building,  and  foresaw  he  would  have  his 
liead  and  hands  full  of  it,  when  he  penned  that  song  of  degrees 
for  Solomon,  which  begins.  Except  the  '.ord  build  the  house,  thii) 
labour  in  vain  that  build  it,  Ps.  127. 1.  directing  him  to  acknow- 
ledge God  in  all  his  ways,  and,  by  prayer  and  faith  in  his  provi- 
dence, to  take  him  along  with  him  in  all  his  designs  of  this  kind. 
And  Solomon  veriiv  began  his  work  at  the  right  end,  for  he  built 
God's  house  first,  and  finished  that  before  he  began  his  own  ;  and 
then  God  blessed  him,  and  he  prospered  in  all  his  other  buildings: 
if  we  begin  with  God,  he  will  go  on  with  us;  let  the  first-fruits 
be  his,  and  the  after-fruits  will  the  more  comfortably  be  ours, 
Matlh.6.33.  Solomon  built  a  church  first,  and  then  he  was 
enabled  to  build  houses,  and  cities,  and  walls.  Those  consult  not 
their  own  interest,  that  defer  to  the  last  what  ihey  design  forjiious 
uses. 

The  further  order  in  Solomon's  buildings  is  observable;  God's 
house  first  for  religion,  then  his  own  for  his  own  convenience, 
then  a  house  for  his  wife,  to  which  she  removed  as  soon  as  it  was 
ready  for  her,  v. 24.  then  Millo,  the  Town-house,  or  Guild-hall, 
then" the  wall  of  Jerusalem,  the  royal  city,  then  some  cities  of  note 
and  strength  in  the  country,  whicli  were  decayed  and  unfortified, 
Hazor,  Megiddo,  (fee.  As  he  rebuilt  these  &t  his  own  charge,  the 
inhabitants  would  be  not  only  his  subjects,  but  his  tenants,  which 
would  increase  the  revenues  of  the  crown  for  the  benefit  of  his 
successors;  umong  the  rest,  he  built  Gezer,  which  Pharaoh  took 
out  of  the  hands  of  the  Canaanites,  and  made  a  present  of  to  his 
daughter,  Solomon's  wife,  t>.  16.  See  how  God  maketh  the  earth 
to  help  the  woman ;  Solomon  was  not  himself  a  jvarlike  prince, 
but  the  kins:  of  E'/ypt,  that  was,  took  cities  for  him  to  build  ;  then 
he  built  cities  fur  convenience,  for  store,  for  his  chariots,   and  for 


unto    this  day.       22.  But  of   tlie   children    of    Israelii  his  horsemen,  u.  lU.    An.l, /nsf/-/,  he  built  fi.r  pleasure  in  Lebanon, 


Mefore  Cliiist  I)!;o, 


I  KINGS.  IX.  X. 


S.ildiiior!  s  MerchaiicUse 


(ill-  his  hunting  perhaps,  or  other  diversions  ihere ;  let  piely  begin, 
aiul  profit  proceed,  and  leave  pleasure  to  the  last. 

II.  His  workmen  and  servants.  In  doing  such  great  works,  lie 
must  needs  employ  abundance  of  workmen.  The  honour  of  great 
men  is  borrowed  from  their  hiferiors,  who  do  that  wliich  they  have 
the  credit  of. 

1.  Solomon  employed  those  which  remained  of  the  conquered 
and  devoted  nations,  in  all  the  slavish  work,  r."20, 21.  We  may 
suppose  that  they  renounced  their  idolatry,  and  submitted  to 
Solomon's  government,  so  that  he  could  not,  in  honour,  utterly 
destroy  lliem,  and  they  were  so  poor  that  he  could  not  levy  money 
on  them,  therefore  he  served  himself  of  their  labour.  Herein,  he 
observed  God's  law,  Lev.  25. 44.  Thy  bondmen  shall  be  of  the 
heathen;  and  fulfilled  Noah's  cnrse  upon  Canaan,  A  servant  of 
servants  shall  he  be  unto  his  brethren,  Gen.  9. 25. 

2.  He  employed  Israelites  in  the  more  creditable  services, 
D.22,23.  Of  them  he  made  no  bondmen,  for  they  were  God's 
freemen;  but  he  made  them  soldiers  and  courtiers,  and  gave  them 
offices,  as  he  saw  them  qualified,  among  his  chariots  and  horsemen, 
appointing  some  to  support  the  service  of  the  inferior  labourers. 
Thus  he  preserved  the  dignity  and  liberty  of  Israel,  and  honoured 
their  relation  to  God  as  a  kingdom  of  priests. 

III.  His  piety  and  devotion,  ».  25."  Three  times  in  a  year,  he 
offered  burnt-offerings  extraordinary,  namely,  at  the  three  yearly 
feasts,  the  passover,  pentecost,  and  feast  of  tabernacles,  in  honour 
of  the  divine  institution;  beside  what  he  offered  at  other  times, 
both  statedly,  and  upon  special  occasions.  With  his  sacrifices  he 
burnt  incense,  not  himself,  (that  was  king  Uzziah's  crime,)  but  the 
priest  for  him,  at  his  charge,  and  for  his  particular  use.  It  is  said. 
He  offered  on  the  altar  which  he  himself  built.  He  took  care  to 
build  it,  and  then,  1.  He  himself  made  use  of  it.  Many  will  assist 
the  devotions  of  others  that  neglect  their  own.  Solomon  did  not 
think  his  building  an  altar  would  excuse  him  from  sacrificing,  but 
rather  engage  him  the  more  to  it.  2.  He  himself  had  the  benefit 
and  comfort  of  it.  Whatever  pains  we  take,  for  the  support  of 
religion,  to  the  glory  of  God,  and  the  edification  of  others,  we 
ourselves  are  likely  to  have  the  advantage  of  it. 

IV.  His  merchandise.  He  built  a  fleet  of  trading  ships,  at  Ezion- 
geher,  r.26.  a  port  on  the  coast  of  the  Red  sea,  the  furthest 
stage  of  the  Israelites,  when  they  wandered  in  the  wilderness. 
Numb.  33. 35.  That  wilderness,  probably,  now  began  to  be 
peopled  by  the  Edomites,  which  it  was  not  then.  To  them  this 
port  had  belonged,  but,  David  having  subdued  the  Edomites,  it  now 
pertained  to  the  crown  of  Judah.  The  fleet  traded  to  Ophir  in 
the  East  Indies;  supposed  to  be  that  which  is  now  called  Ceylon. 
Gold  was  the  commodity  traded  for;  substantial  wealth.  It  should 
seem,  Solomon  had  before  been  Hiram's  partner,  or  put  a  venture 
into  his  ships,  which  made  him  a  rich  return  of  120  talents,  w.  14. 
that  encouraged  him  to  build  a  fleet  of  his  own.  The  success  of 
others,  in  any  employment,  should  quicken  our  industry;  for  in  all 
labour  there  is  profit.  Solomon  sent  his  own  servants  for  factors, 
and  merchants,  and  super-cargoes,  but  hired  Tyrians  for  sailors, 
foi  they  had  knowledge  of  the  sea,  v.2T.  Thus  one  nation  needs 
another;  Providence  .so  ordering  it,  that  there  may  be  mutual  com- 
merce and  assistance;  for  not  only  as  Christians,  but  as  men,  we 
are  members  one  of  another.  The  fleet  brought  home  to  Solomon 
420  talents  of  gold,  t).28.     Canaan,  the  holy'land,  the  glory  of  all 

had  no  gold  in  it:  which  teaches  us,' that  that  part  of  the 


wealth  of  this  world  which  is  for  hoarding  and  trading  is  not  the 
best  part  of  it,  but  that  which  is  more  immediately  for  the  present 
support  and  comfort  of  life,  our  own  and  others;  such  were  the 
pro<luttions  of  Canaan.  Solomon  got  much  bv  his  merchandise, 
but,  it  should  seem,  David  got  much  more  by  his  conquests;  what 
wiis  Solomon's/oi/r  hundred  and  twenty  talents,  to  David's  hundred 
thousand  talents  of  gold?  1  Cliron.  22. 14. — 29.4.  Solomon  got 
niiirh  liy  his  merchandise,  and  yet  has  directed  us  to  a  better 
trade,  williin  reach  of  the  poorest,  bavins  assured  us,  from  his  own 
experience  of  both,  that  the  merchandise  of  wisdom  is  better 
than  the  nurchandise  of  silver,  and  the  gain  thereof  than  fine 
Ifold,  I'rov.."?.  14. 


CHAP.  X. 

still  Siilonum  looks  great,  and  ercni  thing  in  this  chapter  adilf  to  his  mugni- 
Jtoence.  We  read  nothing  indeed  nj  his  charity,  of  no  hospitals  he  built,  or 
alms-lwuses ;  he  made  his  l;ir\s,dom  so  rich,  that  it  did  n<it  need  them;  yet,  ve 
question,  many  poor  tiere  relieved  from  the  abundance  of  Ids  table.  A  church 
lie  had  built,  never  to  be  eijualled ;  schools  or  colleges  he  need  nut  build  any, 
his  own  palace  is  an  academy,  and  his  court  a  rendezvous  of  irise  and  learned 
men,  as  welt  as  the  centre  of  all  the  circulating  riches  of  that  part  of  the  world. 
I.  What  abundance  of  wisdom  there  was  there,  appears  from  the  aiiplication 
tlie  queen  of  Sheba  made  to  him,  and  the  great  satisfaction  she  had  in  her 
entertainment  there,  1. 1 . .  13.  and  others  likewise,  v.  24.  //.  What  abundance 
nf  wealth  there  was  there,  appears  here  by  the  gold  imported,  with  other  things, 
yearly,  v.  14, 15.  and  in  a  triennial  return,  r.22.  (iuld  presented,  r.2.5.  and 
gold  used  in  targets  and  shields,  v.  10, 17.  and  vessels,  i'.21.  A  statily  throne 
made,  v.  18.  .20.  His  chariots  and  horsemen,  r. 26.  His  trade  tiitU  Egypt, 
V.  28, 29.  And  the  great  plenty  of  silver  and  cedars  among  his  people,  v.  27. 
So 'that,  putting  all  together,  it  must  be  owned,  as  it  is  here  said,  v.  23,  that 
king  Solomon  exceeded  all  the  kin<;s  of  ttie  earth  for  riches,  and  for 
wisdom.  Yet  what  was  he  to  the  King  of  kings  I  Where  Christ  is,  by  his 
u-ord  and  Spirit,  Behold,  a  greater  than  Solomon  is  there? 


1.  4  ND  when  the  queen  of  Sheba  heard  of  the 
j_jL  fame  of  Solomon  concerning  the  name  of 
the  Lord,  she  came  to  prove  him  M'itli  hard  ques- 
tions. 2.  And  she  caine  to  Jerusalem  with  a  very 
great  train,  with  camels  that  bare  spices,  and  very 
much  gold,  and  precious  stones:  and  when  she  was 
come  to  Solomon,  she  communed  with  him  of  all 
that  was  in  her  heart.  3.  And  Solomon  told  her  all 
her  questions:  tliere  was  not  ani/  thing  hid  from 
the  king,  which  he  told  her  not.  4.  And  when  the 
queen  of  Sheba  had  seen  all  Solomon's  wisdom, 
and  the  house  that  he  had  built,  5.  And  the  meal 
of  his  table,  aud  the  sitting  of  his  servants,  and  the 
attendance  of  his  ministers,  and  their  apparel,  and 
his  cup-bearers,  and  his  ascent  by  which  he  went 
up  unto  the  liouse  of  tiie  Lord  ;  there  was  no  more 
spirit  in  her.  6.  And  she  said  to  the  king,  It  was  a 
true  report  lliat  I  heard  in  mine  own  land  of  thy 
acts  and  of  thy  wisdom.  7.  Howbeit  I  believed 
not  the  words,  until  I  came,  and  mine  eyes  had  seen 
it:  and,  behold,  the  half  was  not  told  me:  thy 
wisdom  and  prosperity  exceedeth  the  fame  which 
I  heard.  8.  Happy  ate  thy  men,  happy  are  these 
thy  servants,  which  stand  continually  before  thee, 
aiid  that  hear  thy  wisdom.  9.  Blessed  be  the  Loud 
thy  God,  which  dehghted  in  thee,  to  set  thee  on 
the  throne  of  Israel;  because  the  Lord  loved  Israel 
for  ever,  therefore  made  he  thee  king,  to  do  judg- 
ment and  justice.  10.  And  she  gave  the  king  an 
hundred  and  twenty  talents  of  gold,  and  of  spices 
very  great  store,  and  precious  stones:  there  came 
no  more  such  abundance  of  spices  as  tliese  which 
the  queen  of  Sheba  gave  to  king  Solomon.  11.  And 
the  navy  also  of  Hiram,  that  biougiit  gold  from 
Opliir,  brought  in  from  Ophir  great  plenty  of 
almug-trees,  and  precious  stones.  12.  And  the 
king  made  of  tlie  almug-trees  pillars  for  the  house  of 
the  Lord,  and  for  the  king's  house,  harps  also  and 
psalteries  for  sinsjeis:   there  cuine  no  such  alinug- 


Before  Clirist  990. 

trees,  nor  were  seen  unto  this  day.  I.T.  And  king 
Solomon  2:ave  unto  liie  queen  of  Slicha  all  her 
desire,  \vli;itsoever  she  asked,  beside  that  which 
Solomon  a,ave  her  of  his  royal  Iionnty.  So  she 
turned  and  went  to  her  own  country,  she  and  her 
servants. 

We  have  here  an  account  of  llie  \isit  wliiili  llic  queen  of  Slitba 
made  to  Solomon,  no  doubt,  when  he  wr.s  in  the  heii>hl  of  his  piety 
and  |)ros|)crilv.  Our  Saviour  calls  her /Ae  ^i/t'en  o/" /Ac  .'joh/Zj,  f(jr 
Sheba  lay  south  from  Canaan.  The  common  opinion  is,  that  it 
was  in  Africa;  and  the  Clirislians  in  Ethiopia,  to  this  day,  are 
confident  that  she  came  from  their  connlry,  and  that  Candace  was 
her  successor,  who  is  mentioned  Acts,  8. 27.  But  it  is  more 
probable  that  she  came  from  the  south  part  of  Arabia  tlie  Happy. 
It  should  seem,  she  was  a  queen-reg^ent,  sovereigjn  of  her  country. 
Many  a  kingdom  had  been  prevented  of  its  greatest  blessings,  if  a 
Salique  law  had  been  admitted  into  its  constilulion.     Observe, 

I.  On  what  errand  llie  queen  of  Sheba  came  ;  not  to  treat  of 
trade  or  commerce,  to  adjust  the  limits  of  their  dominions,  to  court 
his  alliance  for  their  mutual  strength,  or  his  assistance  asrainst  some 
common  enemv,  which  are  the  common  occasions  of  the  congress 
of  crowned  heads,  and  their  interviews:  but  she  came,  1.  To 
satisfy  her  curiosity;  for  she  had  heard  of  his  fame,  especially  for 
wisdom,  and  she  came  to  prove  him,  whether  he  was  so  great  a 
man  as  he  was  reported  to  be,  w.  1.  Solomon's  fleet  sailed  near  the 
coast  of  her  country,  and,  probably,  might  put  in  there  for  fresh 
water:  perhaps  it  was  thus  that  she  heard  of  the  fame  of  Solotnon, 
that  he  excelled  in  wisdom  all  the  children  of  the  east,  and  nothing 
would  serve  her,  but  she  would  go  herself,  and  know  the  truth  of 
it.  2.  To  receive  instruction  from  him ;  she  came  to  hear  Ms 
wisdom,  and  thereby  to  improve  her  own,  Matlh.12.42.  that  she 
might  be  the  better  able  to  govern  her  own  kingdom  by  his  maxims 
of  policy.  Those  whom  God  has  called  to  any  public  employment, 
particularly  in  the  magistracy  and  ministry,  should,  by  all  means 
possible,  be  still  improving  themselves  in  that  knowledge  which 
will  more  and  more  qualify  them  for  it,  and  enable  them  to 
discharge  their  trust  well.  But,  it  should  seem,  that  which  she 
chiefly  aimed  at,  was,  to  be  instructed  in  the  things  of  God  ;  she 
was  religiously  inclined,  and  had  heard  not  only  of  the  fame  of 
Solomon,  but  concerning  the  name  of  the  Lord,  v.\.  the  great  name 
of  that  God  whom  Solomon  worshipped,  and  from  whom  he  received 
his  wisdom,  and  with  this  God  she  desired  to  be  better  acquainted. 
Therefore  does  our  Saviour  mention  her  inquiries  after  God,  by 
Solomon,  as  an  aggravation  of  the  stupidity  of  those  who  inquire 
not  after  Cjod,  by  our  Lord  Jesus  Christ,  though  He,  having  lain 
in  Ills  bosom,  was  much  bottf  r  able  to  instruct  them. 

II.  With  what  equipage  she  came;  with  a  very  great  retinue, 
agreeable  to  her  rank,  intending  to  try  Solomon's  wealth  and 
generosity,  as  well  as  his  wisdom,  what  entertainment  he  could, 
and  would,  give  to  a  royal  visitant,  t).  2.  Yet  she  came  not  as  one 
becgiiig,  but  brought  enough  to  bear  her  charges,  and  abundantly 
to  recompense  Solomon  for  his  attention  to  her;  nothing  mean  or 
common,  but  gold,  and  precious  stones,  and  spices,  because  she 
cnnic  to  trade  for  wisdom,  which  she  would  purchase  at  any  rate. 

III.  What  entertainment  Solomon  gave  her;  he  despised  not  the 
weakness  of  her  sex,  blamed  her  not  for  leaving  her  own  business 
at  home,  to  come  so  long  a  journey,  and  put  herself  and  him  to  so 
much  trouble  and  expenco,  merely  to  satisfy  her  curiosity  ;  but 
bid  her  welcome,  and  all  her  train,  gave  her  liberty  to  put  all  her 
questions,  though  some  perhaps  were  frivolous,  some  captious,  and 
some  over-curious;  he  allowed  her  to  commune  with  him  of  all  that 
was  in  her  heart,  v.  2.  and  gave  her  a  satisfactory  answer  to  all  her 
^ueslions,  v.  3.  whether  natural,  moral,  political,  or  divine.  Were 
tliev  designed  to  try  him  ?  He  gave  them  such  turns  as  abundantly 
satisfied  her  of  his  uncommon  knowledge.  Were  they  designed 
for  her  own  instruction  ?  (as  we  suppose  most  of  ihem  were,)  She 
received  abundant  instruction  from  him,  and  he  made  things 
surprisingly  easy,  which  she  apprehended  insuperably  difficult, 


1   KINGS,   X. 


The  Visit  of  the  Queen  of  Sheba. 


and  satisfied  her  that  there  was  a  divine  sitt'ettce  in  the  lips  dJ 
this  kinff.  But  he  informed  her,  no  doubt,  v\itli  particular  care, 
concerning  God,  and  his  law  and  insliliilcd  worship.  He  had 
taken  it  for  granted,  c/j.8.42.  that  strumjiis  uould  hear  of  his 
great  name,  and  wdtild  come  thither  to  inquire  after  him;  and  now 
tliat  so  great  a  stranger  came,  we  may  be  sure  he  was  not  wanting 
to  assist  and  encourage  her  inquiries,  and  give  her  a  description 
of  the  temple,  and  the  officers  and  services  of  it,  that  she  might 
be  persuaded  lo  serve  the  Lord  whom  she  now  sought. 

IV.  How  she  was  affected  with  what  she  saw  and  heard  in 
Solomon's  court.  Divers  things  are  here  mentioned  which  she 
admired  ;  the  buildings  and  furniture  of  his  palace;  the  provision 
that  was  made  every  day  for  his  table.  When  she  saw  that, 
perhaps  she  wontlered  where  were  mouths  for  all  that  meat;  but 
when  she  saw  llie  mullitude  of  his  attendants  and  guests,  she  was 
as  ready  to  wonder  where  was  the  meat  for  all  those  mouths.  The 
orderlv  sitting  of  his  servants,  every  one  in  his  place,  and  the  ready 
attendance  of  his  ministers,  without  any  confusion,  their  rich 
liveries,  and  the  propriety  with  which  his  cup-bearers  waited 
at  his  table,  these  things  she  admired,  as  adding  much  to  his 
magnificence.  But,  above  all  these,  the  first  thing  mentioned  is 
his  wisdom,  i'.4.  of  the  transcendency  of  which  she  now  had 
incontestable  proofs:  and  the  last  thing  mentioned,  which  crowned 
all,  is,  his  piety,  the  ascent  by  which  he  went  vp  to  the  house  of 
the  Lord,  with  what  gravity  and  seriousness,  and  an  air  of  devotion 
in  his  countenance,  he  appeared,  when  he  went  to  the  temple,  to 
worship  God;  with  as  much  humility  then,  as  majesty  at  other 
times.  Many  of  the  anc  ient  versions  read  it.  The  burnt-offering* 
which  he  offered  in  the  house  of  llie  Lord;  she  observed  with  what 
a  generous  bounty  he  brought  his  sacrifices,  and  with  what  a  pious 
fervour  he  attended  the  offering  of  them  ;  never  did  she  see  so 
much  goodness  with  so  much  greatness.  Every  thing  was  so 
surprising,  that  there  was  no  more  spirit  in  her,  but  she  stood 
amazed;  she  had  never  seen  the  like. 

V.  How  she  expressed  herself  upon  this  occasion. 

1.  She  owned  her  expectation  far  out-done,  though  it  was  highly 
raised  by  the  report  she  heard,  r.G,  7.  She  is  far  from  repenting 
her  journey,  or  calling  herself  a  fool  for  undertaking  it,  but  ac- 
knowledges it  was  well  worth  her  while  to  come  so  far,  for  the 
sight  of  that  which  she  could  not  believe  the  report  of.  Usually, 
things  are  represented  to  us,  both  by  common  fame  and  by  our 
own  imagination,  much  greater  than  we  find  them  when  we  come 
to  examine  them  ;  but  here  the  truth  exceeded  both  fame  and 
fancy.  Those  who,  through  grace,  are  brought  to  experience  the 
delights  of  communion  with  God,  will  say  that  the  one  half  was 
not  told  them  of  the  pleasures  of  Wisdom's  ways,  and  the  advan- 
tages of  her  gates.  Glorified  saints,  much  more,  will  say  that  it 
was  a  true  report  which  they  heard  of  the  happiness  of  heaven, 
but  that  the  thousandth  part  was  not  told  them,  1  Cor.  2. 9. 

2.  She  pronounced  them  happy  that  constantly  attended  him, 
and  waited  on  him  at  table,  "  Happy  are  thy  men,  happy  are  these 
thy  servants,'v.  8.  they  may  improve  their  own  wisdom  by  hearing 
thine."  She  was  tempted  to  envy  them,  and  wish  herself  one  ol 
them.  Note,  It  is  a  great  advantage  to  be  in  good  families,  and  to 
have  opportunity  of  frequent  converse  with  those  that  are  wise,  and 
good,  and  communicative.  Many  have  this  happiness,  who  know 
not  how  to  value  it.  With  much  more  reason  may  we  say  this  of 
Christ's  servants,  Blessed  are  they  that  dwell  in  his  house,  they 
%vill  be  still  praising  him. 

3.  She  blessed  God,  the  Giver  of  Solomon's  wisdom  and  wealth, 
and  the  Author  of  his  advancement,  who  had  made  him  king, 
(1.)  In  kindness  to  him,  that  he  might  have  the  larger  oppdrt'inity 
of  doing  good  with  his  wisdom.  He  delighted  in  thee,  to  set  thie 
on  the  throne  of  Israel,  v.  9.  Solomon's  preferment  begnn  In  the 
prophet's  calling  him  Jedidiah,  because  the  Lord  loved  hii/i, 
2  Sam. 12. 25.  It  more  than  doubles  our  comforts,  if  we  ha\e 
reason  to  hope  they  come  from  God's  delisht  in  us.  It  was  his 
pleasure  concerning  thee,  (so  it  may  be  read,)  to  S'l  th-.-e  on  the 
throne;  not  for  thy  merit's  sake,  hut  because  it  so  seemed  good 
unto  him.  (2.)  In  kindness  to  the  people,  because  the  Lord  loved 
Israel  for  ever,  designed  Ihcm  :i  Ja.stijig  Ijliis,  Io:ig  to  survive  lii;» 


Before  Christ  UUO. 


I  KINGS.  X. 


Solomon's  Wealth. 


Iliat  laid  Ihe  foundations  of  it.  "  He  lias  made  ihee  king,  not  that 
tlioH  inayest  live  in  pomp  and  pleasure,  ai'd  do  what  thou  wilt, 
but  to  do  jndyfne7it  and  justice."  This  she  kindly  reminded 
Solomon  of,  and,  no  douht,  he  took  it  kindly.  Both  magistrates 
and  ministers  must  be  more  solicitous  to  do  the  duty  of  their  places, 
than  to  secure  the  honours  and  profits  of  them.  To  this  she  attri- 
butes his  prosperity,  not  to  his  His<ioui,  for  bread  is  not  always  to 
ihe  icise,  Ecel.  9. 11.  hut  whoso  doi'thjiidi/meni  and  justice,  it  shall 
be  well  with  him,  Jer.  22.  l.'i.  Thus  giving  nf  tlianks  must  he 
made  for  liings,  for  good  kings,  for  such  kings  ;  they  are  what  God 
makes  theiu  to  be. 

VI.  How  they  parted.  1.  She  made  a  noble  present  to  Solomon, 
o! gold  and  spices,  r.  10.  David  hail  foretold  concerning  Solomon, 
that  to  him  should  be  given  nf  the  gold  of  Sheba,  Ps.72.15. 
The  present  of  gold  and  spices  whiili  the  wise  men  of  Ihe  east 
brought  to  Christ,  was  signified  by  this,  Matlli.  2. 1  I .  Thus  she 
paid  for  the  wisdom  she  had  learnc<l,  and  did  not  think  she 
bought  it  dear.  Let  those  that  are  tauiiht  of  God,  give  him  their 
hearts,  and  the  present  will  be  more  acceptable  than  this  of  gold 
and  spices.  Mention  is  made  of  the  great  abundance  Solomon 
had  of  his  own,  notwithstanding  she  presented,  and  he  accepted, 
this  gold.  What  we  present  to  Christ  he  needs  not,  but  will 
have  us  so  to  express  our  gratitude.  The  almug-trees  are  here 
spoken  of,  v.  11, 12.  as  extraordinary,  because,  perhaps,  much 
admired  by  the  queen  of  Sheba.  2.  Solomon  was  not  behind-hand 
with  her.  He  gave  her  whatsoever  she  asked,  patterns,  we  may 
suppose,  of  those  things  that  were  curious,  by  which  she  might 
make  the  like;  or,  perhaps,  he  gave  her  his  precepts  of  wisdom 
and  piety  in  writing,  beside  that  which  he  gave  her  of  his  royal 
boinity,  t).  13.  Thus  they  who  apply  themselves  to  our  Lord 
Jesus,  will  find  him  not  only  greater  than  Solomon,  and  wiser, 
but  more  kind;  whatsoever  we  ask,  it  shall  be  done  for  us;  nay, 
he  will,  out  of  his  divine  bounty,  which  infinitely  exceeds  royal 
bounty,  even  Solomon's,  do  for  us  more  than  we  are  able  to  ask  or 
think. 

14.  Now  the  weight  of  gold  that  came  to  Solo- 
mon in  one  year  was  six  hundred  threescore  and 
six  talents  of  gold,  15.  Beside  that  he  had  of  the 
merchantmen,  and  of  the  traffic  of  the  spice- 
merchants,  and  of  all  the  kings  of  Arabia,  and 
of  the  governors  of  the  country.  16.  And  king 
Solomon  made  two  hundred  targets  of  beaten 
gold  :  si.x  hundred  shekels  of  gold  went  to  one 
target.  17.  And  he  made  three  hundred  shields  of 
beaten  gold  ;  three  pound  of  gold  went  to  one 
shield :  and  the  king  put  them  in  tlie  house  of  the 
forest  of  Lebanon.  18.  Moreover  the  king  made  a 
great  throne  of  ivory,  and  overlaid  it  with  the  best 
gold.  19.  The  throne  had  six  steps,  and  the  top  of 
the  throne  «:rt5  round  behind:  and  there  were  stays 
on  either  side  on  the  place  of  the  seat,  and  two 
lions  stood  beside  the  stays.  20.  And  twelve  lions 
stood  there  on  the  one  side  and  on  the  other  upon 
ihe  six  steps  :  there  was  not  the  like  made  in  any 
kingdom.  21.  And  all  king  Sohmion's  drinking- 
vessels  nere  o/'gold,  and  all  tlie  vessels  of  the  house 
of  the  forest  of  Lebanon  were  of  pure  gold  ;  none 
irere  of  silver:  it  was  nothing  accounted  of  in  the 
days  of  Solomon.  22.  For  tlie  king  hnd  at  sea  a 
navy  of  Tharshish  with  the  navy  of  Hiram:  once 
m  three  years  came  tiie  navv  of  Tharshish,  brinirins; 
gold,  and  silver,  ivory,  and  apes,  and  peacocks. 
23.  So  king  Solomon  exceeded  all  tiie  kings  of  tlie 


earth  for  riches  and  for  wisdom.  24.  And  all  tiic 
earth  sought  to  Solomon,  to  hear  his  wisdom,  which 
God  had  put  in  his  heart.  25.  And  they  brought 
every  man  his  present,  vessels  of  silver,  an<]  vessels 
of  gold,  and  garments,  and  armour,  and  spices, 
horses,  and  mules,  a  rate  year  by  year.  26.  A\u\ 
Solomon  gathered  together  chariots  and  horsemen  : 
and  he  had  a  thousand  and  four  hundred  chariots, 
and  twelve  thousand  horsemen,  whom  he  bestowed 
in  the  cities  for  chariots,  and  with  the  king  at 
Jerusalem.  27.  And  the  king  made  silver  to  be  in 
Jerusalem  as  stones,  and  cedars  made  he  to  be  as 
the  sycamore-trees  that  are  in  the  vale,  for  abun- 
dance. 28.  And  Solomon  had  horses  brought  out 
of  Egypt,  and  linen  yarn:  the  king's  merchants 
received  the  linen  yarn  at  a  price.  29.  And  a 
chariot  came  up  and  went  out  of  Egypt  for  six 
hundred  shekels  of  silver,  and  an  horse  for  an 
hundred  and  fifty :  and  so  for  all  the  kin2,s  of  the 
Hittites,  and  for  the  kings  of  Syria,  did  they  bring 
them  out  by  their  means. 

We  have  here  a  further  account  of  Solomon's  prosperity : 

I.  How  he  increased  hi^  wealth.  Though  he  had  much,  he 
still  coveted  to  have  more',  being  willing  to  try  the  utmost  tlie 
things  of  this  world  could  do  to  make  men  happy.  1.  Beside  the 
gold  that  came  from  Ophir,  c/j.  9.  28.  he  brought  so  much  into  bis 
country  from  other  places,  that  the  whole  amounted,  every  ye:ir, 
to  six  hundred  and  sixty-six  talents,  u.  14.  an  ominous  number; 
compare  Rev.  13. 18.  and  Ezra,  2. 13  2.  He  received  a  great 
deal,  in  customs,  from  the  merchants,  and,  in  land-taxes,  from 
the  countries  his  father  had  conquered,  and  made  tributaries  to 
Israel,  r.  13.  3.  He  was  Hiram's  part.ier  in  a  Tharshish  fleet,  of 
and  for  Tyre,  which  imported,  once  in  three  years,  not  only  gold, 
and  silver,  and  ivory,  substantial  goods,  and  serviceal  le,  but  ajies 
to  play  with,  and  peacocks  to  jjlease  the  eye  with  their  feathers, 
V.22.  I  wish  this  may  not  be  an  evidence  that  Solomon  and  iiis 
people,  being  overcharged  with  prosperity,  by  this  tin)e  grew 
childish  and  wanton.  4.  He  had  presents  made  him  every  year, 
from  the  neighbouring  princes  and  great  men,  to  engage  Ihe 
continuance  of  his  friendship,  not  so  much  because  they  feared 
him,  or  were  jealous  of  him,  as  because  they  loved  him,  and 
admired  his  wisdom,  had  often  occasion  to  consult  hiui  as  an 
oracle,  and  sent  him  these  presents  by  way  of  recompenre  fur  bis 
advice  in  politics,  and  (whether  it  became  his  grandeur  or 
generosity  or  no,  we  will  not  inquire)  he  look  all  that  came,  even 
garments  and  spices,  horses  and  mules,  i».  24,25.  5.  He  traded  to 
Egypt  for  horses,  and  linen-yarn,  (or,  as  some  read  it,  linen-cloth,) 
the  staple  commodities  of  that  country,  and  had  his  own  merchants 
or  factors  whom  he  employed  in  this  traffic,  and  who  were  account- 
able to  him,  V.  28, 29.    The  custom  to  be  paid  to  the  king  of  Egypt, 

i  for  exported  chariots  and  horses  out  of  Egypt,  was  very  high,  but 
(as  Bisbop  Patrick  understands  it)  Solomon,  having  married  bib 
daughter,  got  him  to  compound  for  the  customs,  so  that  he  could 
bring  them  up  cheaper  than  his  neighbours,  which  obliged  thero 
to  buy  them  of  him,  which  he  was  wise  enough,  no  doubt,  to  make 
his  advantage  of.  This  puts  an  honour  upon  the  trading  part  of  a 
nation,  and  sets  a  tradesman  not  so  mucK  below  a  gentleman  aa 
some  place  him,  that  Solomon,  one  of  llit  greatest  men  that  ever 
was,  thought  it  no  disparagement  to  him  to  deal  in  trade.  In  all 
labour  there  is  profit. 

II.  What  use  he  made  of  his  wealth.  He  did  not  hoard  it  up 
in  his  coffers,  that  he  might  have  it  to  look  upon,  and  leave  behind 
him.  He  has,  in  his  Eccliesiastes,  so  iiuicb  exposed  the  folly  oi 
hoarding,  that  we  cannot  suppose  be  should  himself  be  guilty  of 
it.     No;  God,  that  had  given  him  riches,  and  wealth,  and  honour, 


Before  Clirisl  98f'.  I  KllN'GS,   X.   XI 

|i<)wer  to  eat  thereof,   and    to  take   liis   poilioii, 


Solotuoii's  Wealth. 


pave   liiiii   also 
Eccl.  5.  111. 

1.  lie  laid  out  Ids  gold  in  fine  things  for  himscelf,  which  he 
might  the  better  lie  allowed  to  do,  when  he  had,  before,  laid  out 
so  Miiieh  in  fine  things  for  the  house  of  God.  (  I.)  He  made  200 
targets,  and  800  shields  of  beaten  gold,  ti.  16, 17.  not  for  service, 
but  for  state,  to  be  carried  before  liiin,  when  he  appeared  in  pomp; 
with  us,  magistrates  have  sworth  and  maces  carried  before  them, 
as  the  Romans  their  rods  and  axes,  in  token  of  their  power  to 
correct  and  punish  the  bad,  to  whom  they  are  to  be  a  terror.  But 
Solomon  liad  shields  and  targets  carried  before  him,  to  signify  that 
he  took  more  pleasure  in  using  his  power  for  the  defence  a!id  pro- 
tection of  the  good,  to  whom  he  would  be  a  praise.  Magistrates 
are  shields  of  the  earth.  ( 2.)  He  made  a  stately  throne,  on  which 
he  sat,  to  give  laws  to  his  subjects,  audience  to  ambassadors,  and 
judgment  upon  appeals,  k.18.  .20.  It  was  made  of  ivory,  or 
elephants"  teeth,  which  was  very  rich;  and  yet,  as  if  he  had  so 
much  gold  that  he  knew  not  what  to  do  with  it,  he  overlaid  that 
with  gold,  the  best  gold.  Yet,  some  tliink,  he  did  not  cover  the 
ivory  all  over,  but  here  and  there.  He  rolled  it,  flowered  it,  or 
inlaid  it,  with  gold.  The  stays,  or  arms,  of  this  stately  chair  were 
supported  by  the  images  of  lions  in  gold,  so  were  the  steps  and 
paces  by  which  he  went  up  to  it,  to  be  a  memorandum  to  him  of 
that  courage  and  resolution  wherewith  he  ought  to  execute  judg- 
ment, not  fearing  the  face  of  man.  The  righteous,  in  that  poit,  is 
bold  as  a  lion.  (  3.)  He  made  all  his  drinking-vessels,  and  all  the 
furniture  of  his  table,  even  at  his  country-seat,  of  pure  gold,  u.  21. 
He  did  not  grudge  himself  what  he  had,  but  took  the  credit  and 
comfort  of  it,  such  as  it  was.     That  is  good  that  does  us  good. 

2.  He  made  it  circulate  among  his  subjects,  so  that  the  kingdom 
was  as  rich  as  the  king;  for  he  had  no  separate  interests  of  his 
own  to  consult,  but  sought  the  welfare  of  his  people.  Those 
princes  are  not  governed  by  Solomon's  maxims,  who  think  it 
policy  to  keep  their  subjects  poor.  Solomon  wag  herein  a  type  of 
Christ,  who  is  not  only  rich  himseelf,  but  enriches  all  that  are  his. 
Solomon  was  instrumental  to  bringso  much  gold  into  the  country, 
and  disperse  it,  that  silver  uas  nothing  accounted  of,  v.  21.  There 
Wis  such  plenty  of  it  in  .Jerusalem,  that  it  was  as  the  stones;  and 
cedars,  that  used  to  be  great  rarities,  as  common  as  sycamore 
trees,  i).27.  Such  is  the  nature  of  worldly  wealth,  plenty  of  it 
makes  it  the  less  valuable;  much  more  should  the  enjoyment  of 
spiritual  riches  lessen  our  esteem  of  all  earthly  possessions.  If 
gold  in  abundance  would  make  silver  to  seem  so  despicable,  shall 
hot  wisdom,  and  grace,  and  the  foretastes  of  heaven,  which  are 
far  better  than  gold,  make  it  seem  much  more  so? 

Well ;  thus  rich,  thus  great,  was  Solomon,  and  thus  did  he 
exceed  all  the  kings  of  the  earth,  v.  23.  Now  let  us  remember, 
(].)  That  this  was  he  who,  when  he  was  setting  out  in  the  world, 
did  not  ask  for  the  wealth  and  honour  of  it,  but  asked  for  a  wise 
and  understanding  heart.  The  more  moderate  our  desires  are 
towards  earthly  things,  the  belter  qualified  we  are  for  the  enjoy- 
ment of  them,  and  the  more  likely  to  have  them.  See,  in 
Solomon's  greatness,  the  performance  of  God's  promise,  cA.3. 13. 
and  let  it  encourage  us  to  seek  first  the  righteousness  of  God's 
lingdom.  (2.)  That  this  was  he  who,  having  tasted  all  these 
enjoyments,  wrote  a  whole  book,  to  shew  the  vanity  of  all  worldly 
filings,  and  the  vexation  of  spirit  that  attends  them,  their  insuf- 
ficiency to  make  us  happy,  and  the  folly  of  setting  our  hearts 
upon  them;  and  to  recommend  to  us  the  practice  of  serious 
fodliness,  as  that  which  is  the  whole  of  man,  and  will  do  infinitely 
more  toward  the  making  of  us  easy  and  happy,  than  all  the  wealth 
»nd  power  that  he  was  master  of;  and  which,  through  the  grace 
efGod,  is  within  our  reach,  when  the  thousundlh  part  of  Solomon's 
greatness  is  a  thousand  times  iiioie  than  we  can  ever  be  so  vain  as 
to  promise  ourselves  in  this  world. 

CHAP.  XI. 

This  chapter  bigins  with  as  melancholy  a  but  as  almost  any  we  /Ind  in  all  thu 
Uiile.     Hithtrto,  we  have  rend  nothing  of  Solomon  but  what  IP0«  great  rmA 

VOL.  U  6 


good  ;  but  the  lustre  bitih  of  his  goodness,  and  of  his  ^rcatn€s$,  is  htrc  sullied 
and  eclipsed,  and  his  sun  sets  under  a  cloud.  I.  The  i^lory  i-/'  his  inety  is 
stained  by  his  dtparture  from  God,  and  his  duly,  in  his  lallei-  d  lys,  niairyinp 
stran/^e  wives,  aud  ivrvshiiipiiig  strange  gods,  r.  1 . . 8.  //.  T/it  ■/imy  nj  his 
prosperity  is  stained  hy  (lod's  displeasure  against  him,  and  the  fruits  of  that 
displeasure.  \.  lie  sent  him  an  angry  message,  r.  \) .  Ai.  2.  lie  .stirrid  up 
enemies,  who  gave  him  disturbance;  Uadad,  r.ll.  .22.  liizon,  v.'S.i .  .2i. 
3.  He  gave  away  ten  tribes  of  his  twelve,  from  his  posteiity  after  him,  to 
Jeroboam,  whom  therefore  he  sought  in  rain  to  slay,  v. '26.  ,40.  And  this  ij 
all  that  remains  here  to  be  told  conccrni>ig  tSolomou,  except  his  diulh  and 
burial,  v.4\..4'i.  for  there  is  nothing  perlccl  under  l/i«  sun,  but  all  is  sx 
above  the  sun. 


B 


UT    king    Solomon    loved 
women,    together   Avitli    the 


stiangft 


matiy 
(laughter  .of 
Pharaoh,  women  of  the  Moabites,  Amnioiiilos, 
Edomiles,  Zidonians,  arid  Hittites;  2.  Of  t!ie 
nations  concerning  whicii  the  Loud  said  unto  the 
children  of  Israel,  Ye  shall  not  go  in  to  them, 
neither  shall  they  come  in  unto  you:  for  surely 
they  will  turn  away  your  heart  after  their  gods: 
Solomon  clave  unto  these  in  love.  3.  And  he  had 
seven  hundred  wives,  princesses,  and  three  hun- 
dred concubines :  and  his  wives  turned  away  his 
heart.  4.  For  it  came  to  pass,  when  Solomon  was 
old,  that  his  wives  turned  away  his  heart  after 
other  gods:  and  his  heart  was  not  perfect  with  the 
Lord  his  God,  asj<-fl5  the  heart  of  David  his  father. 
5.  For  Solomon  went  after  Ashtoreth  the  goddess 
of  the  Zidonians,  and  after  Milcom  the  abomination 
of  the  Ammonites.     6.  And  Solomon  did  evil  in  the 


sight  of  the  Lord,  and  went  not 


fully  after  the 

7.  Then  did 

Chemosh,   the 

that  is  before 


Lord,    as    did   David   his   father. 

Solomon  build  an  high   place  for 

abomination  of  Moab,   in  the   hill 

Jerusalem,  and  for   Molech,   the  abomination  of 

the  children  of  Ammon.     8.  And  likewise  did  he 

for  all  his  strange  wives,  which  burnt  incense  and 

sacrificed  unto  their  gods. 

This  is  a  sad  story,  and  very  surprising,  of  Solomon's  defection 
and  degeneracy. 

I.  Let  us  inquire  into  the  occasions  and  particulars  of  it. 
Shall  Solomon  fall,  that  was  the  beauty  of  Israel,  and  so  great 
a  blessing  of  his  generation  ?  Yes,  it  is  too  true,  and  the  scripture 
is  faithful  in  relating  it,  and  repeating  it,  and  referring  to  it,  long 
after,  Neh.  13. 26.  There  was  no  king  like  Solomon,  who  was 
beloved  of  his  God,  yet  even  him  did  outlandish  women  cause  to 
sin:  there  is  the  summary  of  his  apostasy;  it  was  the  woman  that 
deceived  him,  and  was  first  in  the  tratisgressio7i. 

1.  He  doted  on  strange  women,  many  strange  women.  Here  his 
revolt  began.  ( i.;  He  gave  himself  to  women,  which  his  mother 
had  particularly  cautioned  him  against,  Prov.31.3.  Give  not 
thy  strength  unto  women,  (perhaps  alluding  to  Samson,  who  lost 
his  strength  by  giving  information  of  it  to  a  woman,)  for  it  is 
that  which,  as  much  as  any  thing,  destroys  kings.  His  father 
David's  fall  began  with  the  lusts  of  the  flesh,  which  he  should 
have  taken  warning  bv.  The  love  of  women  has  cast  doun  many 
wounded,  Prov.  7.26.  and  many  fsays  Bishop  Hall)  have  had 
their  head  broken  by  their  own  rib.  (2.)  He  took  many  women,  so 
manv,  that  at  last,  they  amounted  to  700  wives,  and  300  con- 
cubines ;  1000  in  all,  and  not  one  good  one  among  llieiu,  as  he 
himself  owns  in  his  |)enitenlial  sermon,  Eccl.  7. 28.  for  no  woman 
of  established  virtue  would  be  one  of  such  a  sit.  God  liiid,  by 
his  law,  jiarlicularljr  forbidden  the  kings  to  multiply  either  horses 
fij.  wiv"-    Deut.n  Ifl.  17.     How  he    broke   the   former  law,   i.» 


Before  Christ  983. 


niultiplving  horses,  and  liavinp  llieni  out  of  Egypt  too,  (which  was 
expressly  prohibited  in  that  law,)  we  read,  cA.  10.29.  and  here 
how  he  broke  the  latter,  (which  proved  of  more  fatal  consequence,) 
ill  multiplying  wives.  Note,  Lesser  sins,  made  bold  willi,  open 
the  door  to  greater.  David  had  multiplied  wives  too  much,  and, 
perhaps,  that  made  Solomon  presume  it  lawful.  Note,  If  those 
that  are  in  reputation  for  religion,  in  any  thing,  set  a  bad  exainp'e, 
they  know  not  what  a  deal  of  mischief  they  mav  do  by  it,  ))arti- 
cularly  to  their  own  children.  One  had  act  of  a  good  man  may 
lie  of  more  pernicious  consequence  to  others,  thiin  tweuty  of  a 
wickcil  man.  Probably  Solomon,  when  he  began  to  multiplv 
wives,  intended  not  to  exceed  his  father's  number;  but  the  wav 
of  sin  is  down-hill,  they  that  are  got  into  it,  cannot  easily  stop 
tliemselves.  Divine  wisdom  has  appointed  one  woman  for  one 
man,  did  so  at  first;  and  they  who  do  not  think  one  enough,  will 
not  think  two  or  three  enough;  unbridled  lust  will  be  unbounded, 
and  the  loosened  hind  will  wander  endlessly.  Bui  this  was  not 
all;  (3.)  They  were  strange  women,  Moabiles,  Ammonites,  Sfc: 
of  the  nations  which  God  had  particularly  forbidden  them  to 
intermarry  with,  d.  2.  Some  think  it  was  in  policy  that  he  married 
these  foreigners,  by  them  to  get  intelligence  of  "the  state  of  those 
countries.  I  rather  fear  it  was  because  the  daughters  of  Israel 
were  too  grave  and  modest  for  him,  and  those  foreigners  pleased 
him  with  the  looseness  and  wantonness  of  their  dress,  and  air,  and 
conversation.  Or,  perhaps,  it  was  looked  upon  as  a  piece  of  stale 
to  have  his  seraglio,  as  his  other  treasures,  replenished  with  that 
which  was  far-fetched  ;  as  if  that  were  too  great  an  honour  for 
the  best  of  his  subjects,  which  would  really  have  been  a  disgrace 
to  the  meanest  of  them — to  be  his  mistresses.  And,  (4.)  To  com- 
plete the  mischief,  Salomon  clave  unto  these  tn  love,  v.  2.  He  not 
only  kept  them,  but  was  extravagantly  fond  of  them,  set  his  heart 
upon  them,  spent  his  lime  among  them,  thought  every  thing  well 
they  said  and  did,  and  despised  Pharaoh's  daughter,  bis  rigthful 
wife,  who  had  been  dear  to  him,  and  all  the  ladies  of  Israel,  in 
coni|)arison  of  them.  Solomon  was  master  of  a  great  deal  of 
knowledge,  but,  to  what  purpose,  when  he  had  no  better  a  govern- 
ment of  Ills  appetites? 

2.  He  was  drawn  by  them  to  the  worship  of  strange  gods;  as 
Israel  to  Baal-peor,  by  the  daughters  of  Moab.  This  was  the  bad 
consetpience  of  his  multiplying  wives.  We  have  reason  to  think 
it  impaire<l  his  health,  and  hastened  upon  him  the  decays  of  age; 
it  exhausted  his  treasure,  which,  though  vast  indeed,  would  be 
found  little  enough  to  maintain  the  pride  and  vanity  of  all  these 
women;  perha))s  it  occasioned  him,  in  his  latter  end,  to  neglect 
his  business,  by  which  he  lost  his  supplies  from  abroad,  and  was 
force<l,  for  the  keeping  up  of  his  grandeur,  to  burthen  his  subjects 
with  ihdse  taxes  which  they  complained  of,  cA.12.4.  But  none 
of  these  consequences  were  so  bad  as  this.  His  wives  turned  aioay 
his  heart  after  other  gods,  v.  3,  4. 

(1.)  He  grew  cool  and  indifferent  in  his  own  religion,  and  remiss 
in  the  service  of  the  God  of  Israel.  His  heart  uas  not  perfect 
with  the  Lord  his  God,  v.  4.  nor  did  Uc  follow  him  fully,  v.  6.  like 
David.  We  cannot  suppose  that  he  quite  cast  off  the  worship  of 
tiod,  much  less  that  he  restrained  or  hindered  it;  (the  temple- 
service  went  on  as  usual;)  but  he  grew  less  frequent,  and  less 
serious,  in  his  ascent  to  the  house  of  the  Lord,  -ind  his  attendance 
on  his  altar;  he  left  bis  first  love,  lost  his  zeal  for  God,  and  did 
not  persevere  to  the  end  as  he  had  begun;  therefore  it  is  said,  he 
uas  not  perfect,  because  he  was  uot  con  si  attt ;  and  he  follo'^d 
not  God  fidly,  because  be  turned  from  following  him,  and  did  not 
continue  to  the  end.  His  father  David  had  many  faul's,  but  iie 
never  neglected  the  worship  of  God,  nor  grew  remiss  in  that,  is 
Solomon  did,  his  wives  using  all  their  arts  to  divert  him  from  it, 
and  there  began  his  apostacy. 

('i.)  He  tolerated  and  maintained  his  wives  in  their  idolat'v,  Hud 
made  no  scruple  of  joining  «ilh  them  in  it.  Pharaoh's  da  igl,  er 
was  proselyted  (as  is  supposed)  to  the  Jews'  religion,  but  when  le 
began  to  grow  careless  in  the  worship  of  God  himself,  he  us>d  lo 
means  to  convert  his  other  wives  to  it;  in  complaisance  to  ll  em, 
he  built  chapels  for  their  gods,  ». 7,8.  maintained  their  prut's. 


I  KINGS,  XI 


Solomons  De^eneracv 


and  occasionally  did  himself  attend  their  altars;  making  a  jest  of 
as  if  there  were  no  harm  in  it,  but  all  religions  wcie  alike; 
which  (says  Bishop  Patrick)  has  been  the  disease  of  some  great 
xvits;  when  be  humoured  one  thus,  the  rest  would  take  it  ill,  if 
he  did  not,  in  like  manner,  gratify  them,  so  that  he  did  it  for  all 
his  wives,  r.  8.  and,  at  last,  came  to  that  degree  of  inqiiety,  that  he 
set  up  d  high  place  for  Cheniosh,  in  the  hill  that  is  Ixf ore  Jerusalem, 
the  mount  of  Olives,  as  if  to  confront  the  temple  which  he  himself 
had  built;  these  high  places  continued  here,  not  utterly  demolished, 
till  Josiah  did  it,  2  Kings, 23. 13.  This  is  the  account  here  givea 
of  Solomon's  apostacy. 

II.  Let  us  now  pause  a  while,  and  lament  Solomon's  fall;  and 
we  may  Justly  stand  and  wonder  at  it.  Horv  is  the  gold  become 
dim!  How  is  the  most  fine  gold  changed!  Be  astonished,  O 
heavens,  at  this,  and  be  horribly  afraid,  as  the  prophet  exclaims 
in  a  like  case,  Jer. 2. 12.  Strange!  l.That  Solomon,  in  his  old 
age,  should  be  insnared  with  fleshly  lusts;  youthful  lusts;  as  we 
must  never  ])rcsunie  upon  the  strength  of  our  resolutions,  so 
neither  upon  the  weakness  of  our  corruptions,  so  as  to  be  secure 
and  off  our  guard.  2.  That  so  wise  a  man  as  Solomon  was,  so 
famed  for  a  quick  understanding  and  sound  judgment,  should 
suffer  himself  to  be  made  such  a  fool  of  by  these  foolish  women. 
3.  That  one  who  had  so  often  and  so  plainlv  warned  others  of  the 
danger  of  the  love  of  women,  should  himself  be  so  wretchedly 
bewitched  with  it;  it  is  easier  to  see  a  mischief,  and  to  shew  it 
others,  than  to  shun  it  ourselves.  4.  That  so  good  a  man,  so 
zealous  for  the  worship  of  God,  wtio  had  been  conversant  with 
divine  things,  and  who  |)rayed  that  excellent  prayer  at  the  dedica- 
tion of  thetem])le,  shouhl  do  these  sinful  things — Is  this  Solomoa 
Are  all  his  wisdom  and  devotion  come  to  this,  at  last?  Never  was 
gallant  ship  so  wrecked  ;   never  was  crown  so  profaned. 

What  shall  we  say  to  this?  (  I.)  Why  God  permitted  it,  it  ie 
not  for  us  to  inquire;  his  way  is  in  the  sea,  and  his  palli  in  ths 
great  waters;  he  knew  how  to  bring  glory  to  himself  out  of  it. 
God  foresaw  it,  when  he  said  concerning  him  that  should  buiid 
tRe  temple.  If  he  commit  iniquity,  &c.  2  Sam.  7. 14.  (2.)  But  rt 
concerns  us  to  inquire  what  good  use  we  may  make  of  it.  [I.]  Let 
him  that  thinks  he  stands,  take  heed  lest  he  fall ;  we  see  how 
weak  we  are  of  ourselves,  without  the  grace  of  God  ;  let  us  therefore 
live  in  a  constant  dependence  on  that  grace.  [2.]  See  the  danger 
of  a  prosperous  condition,  and  how  hard  it  is  to  overcome  the 
temptations  of  it;  Solomon,  like  Jeshurun,  waxed  fat,  and  then 
kicked;  the  food  convenient,  which  Agur  prayed  for,  is  safer  and 
better  than  the  food  abundant,  which  Solomon  was  even  surfeited 
with.  [3.]  See  what  need  those  have  to  stand  upon  their  guard,  who 
have  made  a  great  profession  of  religion,  and  shewed  themselves 
forward  and  zealous  in  devotion,  because  the  Devil  will  set  upon 
them  most  violently,  and  if  they  misbehave,  the  reproach  is  the 
greater:  it  is  the  evening  that  commends  the  day  ;  let  us  therefore 
fear,  lest,  having  run  well,  we  seem  to  come  short. 

9.  And  the  Lord  was  angry  with  Solomon,  be- 
cause his  heart  was  turned  from  the  Lord  God  of 
Israel,  vvhicli  had  appeared  unto  him  twice,  10.  And 
had  commanded  hiiu  concerning  this  thing,  that 
he  should  not  go  after  other  gods:  but  he  i<.ept  not 
that  which  the  Lord  commanded.  11.  Wherefore 
the  Lord  said  unto  Solomon,  Forasmuch  as  this 
is  done  of  thee,  and  thou  hast  not  kept  my  cove- 
nant and  my  statutes,  wliich  I  have  comiuanded 
tliee,  I  will  surely  rend  the  kingdom  from  thee,  and 
will  give  it  to  thy  servant.  12.  Notvvithslandiii"^ 
in  thy  days  I  will  not  do  it,  for  David  tliy  father's 
sake:  but  I  will  rend  it  out  of  the  hand  of  thy  son. 
13.  Howbeit  I  will  not  rend  away  all  the  king- 
dom; but  will  give  one  tribe  to  thy  son  for  David 


Before  Christ  980. 


I  KINOS,  XI. 


God's  Anger  against  Solomon. 


my  servant's  sake,  and  for  Jerusalem's  sake,  which 
I  have  chosen. 

Here  is, 

I.  God's  anger  against  Solomon  for  his  sin;  the  ihing  he  did 
displeasitd  the  Lord:  time  was  wiien  the  Lord  loved  Solomon, 
T  Sam.  12.24.  and  delighted  in  him,  cA.10.9.  but  now  the  Lord 
vas  angry  with  Solomon,  «.  9.  for  there  was  in  his  sin,  l.Tlie 
most  hase  ingratitude  that  could  be;  he  turned  from  the  Lord, 
which  had  appeared  vnto  him  twice,  once  before  he  began  to 
build  the  temple,  ch.S.S.  and  once  after  he  had  dedicated  it, 
c/j.9. 2.  God  keeps  account  of  the  gracious  visits  he  makes  us, 
whether  we  do  or  no;  knows  how  often  he  has  appeared  to  us, 
and /or  us,  and  will  remember  it  against  us,  if  we  turn  from  him. 
God's  appearing  to  Solomon  was  such  a  sensible  confirmation  of 
his  faith,  as  should  have  for  ever  prevented  his  worshipping  of 
any  other  god ;  it  was  also  such  a  distinguishing  favour,  and  put 
such  an  honour  upon  him,  as  he  ought  never  to  have  forgotten, 
especially  considering  what  God  said  to  him  in  both  these  appear- 
ances. 2.  The  most  wilful  disobedience:  this  was  the  very  thing 
concerning  wliich  God  hud  cuiinnaiided  him — that  he  should  not 
go  after  other  gods,  yet  he  was  not  kept  right  by  such  an  express 
admonition,  v.  10.  Those  who  have  dominion  over  men  are 
apt  to  forget  God's  dominion  over  them  ;  and,  while  they  demand 
obedience  from  their  inferiors,  to  deny  it  to  Him  who  is  the 
Supreme. 

H.  The  message  he  sent  him  hereupon  v.  11.  The  Lord  said 
vnto  Solomon,  (it  is  likely  by  a  prophet.)  that  he  must  expect  to 
smart  for  his  apostacy.  And  here,  1.  The  sentence  is  just,  that, 
since  he  had  revolted  from  God,  part  of  his  kingdom  should  revolt 
from  his  family:  he  had  given  God's  glory  to  the  creature,  and' 
therefore  God  would  give  his  crown  to  his  servant,  "  /  will  rend  ^ 
the  kingdom  from  thee,  in  thy  posterity,  and  will  give  it  to  thij 
servant,  who  shall  bear  rule  over  much  of  that  for  which  thou 
hast  laboured."  This  was  a  great  mortification  to  Solomon, 
who  pleased  himself,  no  doubt,  with  the  prospect  of  the  entail  of 
his  rich  kingdom  upon  his  heirs  for  ever;  sin  brings  ruin  upon 
families,  cuts  off  entails,  alienates  estates,  and  lays  men's  honour 
in  the  dust.  2.  Yet  the  mitigations  of  it  are  very  kind,  for 
David's  sake,  v.  12, 13.  that  is,  for  the  sake  of  the  promise  made 
to  David;  thus,  all  the  favour  God  shews  to  man  is  for  Christ's 
sake,  and  for  the  sake  of  the  covenant  made  with  him;  the  king- 
dom shall  be  rent  from  Solomon's  house,  but,  (l.)Not  immediately ; 
Solomon  shall  not  live  to  see  it  done,  but  it  shall  be  rent  out  of  the 
hand  of  his  son,  a  son  that  was  born  to  him  bv  one  of  his  strange 
wives,  for  his  mother  was  an  Ammonitess,  (1  Kings,  14.31.)  and 
probably  had  been  a  promoter  of  idolatry.  What  comfort  can  a 
man  take  in  leaving  children  and  an  estate  behind  him,  if  he  do 
not  leave  a  blessing  behind  him  ?  Yet,  if  judgments  be  coming,  it 
is  a  favour  to  us  if  they  come  not  in  our  days,  as  2  Kings, 20. 19. 
(2.)  Not  wholly;  one  tribe,  that  of  Judah,  the  strongest  and 
most  numerous,  shall  remain  to  the  house  of  David,  v.  13.  for 
Jerusalem's  sake,  which  David  built,  anil  for  the  sake  of  the 
temple  there,  which  Solomon  built,  these  shall  not  go  info  other 
hands;  Solomon  did  not  quickly  nor  whollv  turn  away  from  God, 
therefore  God  did  not  quickly  nor  wholly  take  the  kingdom  from 
him. 

Upon  this  message,  which  God  graciously  sent  to  Sofomon,  to 
awaken  his  conscience,  and  bring  him  to  repentance,  we  have 
reason  to  hope  that  he  humbled  himself  before  God,  confessed 
his  sin,  besrged  pardon,  and  returned  to  his  duty;  that  he  then 
ludilished  his  repentance  in  the  book  of  Ecclesiastes,  where  he 
bitterly  laments  his  own  follv  and  madness,  c/«.  7. 25, 20.  and 
warns  others  to  take  iieed  of  the  like  evil  courses,  and  to  fear 
Gnd.  and  herp  his  commandments,  in  consideration  of  the  jiidg- 
tient  to  come,  which,  it  is  likely,  had  made  him  tremble,  as  it 
iid  Felix;  that  penitential  sermon  was  as  true  an  indication  of  a 
•  cart  broken  for  sin,  and  turned  from  it,  as  David's  penitential 
p<ialins,  though  of  another  nature  ;  God's  grace  in  liis  poojilt 
works  variously;  thus,  ihoush  Suhmion  fell,  he  irns  not  vllirly 
tast  d,w:n :  what  God   had   said   to    Da\id   concerning   iiim   vv;is 


fulfilled,  I  will  chasten  hitn  with  the  rod  of  men,  but  my  mercu 
shall  not  depart  from  him,  2  Sam.  7. 14, 15.  Though  God  may 
suffer  those  whom  he  loves  to  fall  into  sin,  he  will  not  suffer  tluin 
to  lie  still  in  it.  Solomon's  defection,  though  it  was  much  his 
reproach,  and  a  great  blemish  to  his  personal  character,  vet  did 
not  so  far  break  in  upon  the  character  of  his  reign,  but  that  it 
was  afterward  made  the  pattern  of  a  good  reign,  2Chron.  11.  17. 
where  they  are  said  to  do  well,  while  they  walked  in  the  uay  «/ 
David  and  Solomon.  But,  though  we  have  all  this  reason  to 
hope  he  repented,  and  found  mercy,  yet  the  Holy  Ghost  did  not 
think  fit  expressly  to  record  it,  but  left  it  doubtful,  for  warning  to 
others,  not  to  sin  upon  presumption  of  repenting,  for  it  is  but  a 
peradventure  whether  God  will  give  them  repentance,  or,  if  he  do, 
whether  he  will  give  the  evidence  of  it  to  themselves  or  others; 
great  sinners  may  recover  themselves,  and  have  the  benefit  of 
their  repentance,  and  yet  be  denied  both  the  comfort  and  credit  of 
it;  the  guilt  may  be  taken  away,  and  yet  not  the  reproach. 

14.  And  the  Lord  stirred  up  an  adversary  imio 
Solomon,   Hadad    the    Edomite :    he  ivas  of   the 
king's  seed  in  Edoin.     15.  For  it  came  to  pa.ss, 
when  David  was  in  Edom,  and  Joab  the  captain 
of  the  host  was  gone  up  to  bury  the  slain,  after  he 
had  smitten  every  male  in  Edom;     16.  (For  e.-v 
montlis   did   Joab    remain   there  with  all   Israel, 
until    he    had    cut   off    every    male    in    Edom:) 
17.  That  Hadad  fled,  he  and  certain  Edomites  of 
his  father's  servants  with  him,  to  go  into  Egypt; 
Hadad    being   yet  a   little    child.      18.  And    they 
arose  out  of  Midian,  and  came  to  Paran :    and 
they  took  men  with  them  out  of  Paran,  and  they 
came  to  Egypt,   unto    Pharaoh   king  of  Egypt; 
which  gave   him   an   house,   and    appointed    him 
victuals,    and    gave  him    land.     19.  And    Hadad 
found  great  favour  in  the  sight  of  Pharaoh,  so 
that  he  gave  hiro  to  wife  the  sister  of  his  own  wife. 
the  sister  of  Tahpenes  the  queen.     20.  And  the 
sister  of  Tahpenes  bare  him  Genubatli  his  son, 
whom  Tahpenes  weaned  in  Pharaoh's  house:  aiid 
Genubath  was  in  Pharaoh's  household   among  ido 
sons  of  Pharaoh.     21.  And  when   Hadad    heard 
in  Egypt  that  David   slept  with  his  fathers,  and 
that  Joab  the  captain  of  the  host  was  dead,  Hadad 
said  to  Pharaoh,  Let  me  depart,  that  I  may  go  to 
mine  own  country.     22.  Then  Pharaoh  said   unto 
him.   But  what  hast  thou   lacked  with   me,   llial, 
behold,  thou  seekest  to  go  to  tliine  own  coiuitry.' 
And  he  answered,  Nothing:   howbeil  let  me  go  in 
any  wise.     2.3.  And   God  stirred   him    np  atiollicr 
adversary,  Rezon  the  son  of  Eliadah,  which   fled 
from  his  lord  Hadadezer  king  of  Zobah:     24.  And 
he  gathered   men  unto  him,  and   became  captain 
over   a  band,  when  David   slew   them  of  Zobnli . 
and   they  went  to  Damascus,  and   dwelt  therein, 
and   reigned   in   Datnascus.     25.  An<l   he   was  an 
adversary  to  Israel  all  tlie  days  of  Solomon,  heside 
the   miscliief   that    Hadad  did:   and    he   abhorred 
Israel,  and  reigned  over  Syria. 

While  Solomon  kipt   close  to  find,  and   In   his  duty,  there  wa» 
no  adversary  nor  viii  "ccnrrent,  ch.a.4.  iiollni!g  lo  create  liiin  any 


Before  Clirisl  977. 


I  KINGS,  XI. 


Solomon's  Adversarip* 


disturbance  or  uneasiness  in  the  least,  l)iit  here  we  have  an  account 
of  two  adversaries  lliat  appeared  against  him,  inconsiderable,  an<l 
that  could  not  have  done  any  thing  worth  taking  notice  of,  if 
Solomon  had  not  first  made  God  his  Enemy.  What  hurt  could 
Hadad  or  Rezon  have  done  to  so  great  and  powerful  a  king  as 
Solomon  was,  if  he  had  not,  by  sin,  made  himself  mean  and 
weak?  And  then  those  little  people  menace  and  insult  him.  If 
God  he  on  our  side,  we  need  not  fear  the  greatest  adversary ;  but, 
if  he  be  against  u:.,  he  can  make  us  fear  the  least,  and  the  very 
grashopper  shall  he  a  burthen. 

Both  these  adversaries  God  stirred  up,  v.  14, 23.  Though  they 
themselves  were  moved  by  principles  of  ambition  or  revenge,  God 
made  use  of  iheni  to  serve  his  design  of  correcting  Solomon.  The 
principal  judgment  threatened  was  deferred,  namely,  the  rending 
of  the  kingdom  from  him;  but  he  himself  was  made  to  feel  the 
smart  of  the  rod,  for  his  greater  humiliation.  Note,  Whoever  are, 
any  wav,  adversaries  to  us,  we  must  take  notice  of  the  hand  of 
God  stirring  them  up  to  be  so,  as  he  made  Shiinei  curse  David; 
we  must  look  Ihrouffh  the  instruments  of  our  trouble  to  the  Author 
of  it,  and  hear  the  Lord's  controversy  in  it. 

BoUi  these  adversaries  had  the  original  of  their  enmity  to 
iSolonion  and  Israel  laid  in  David's  time,  and  in  his  conquests  of 
their  respective  countries,  r.  15,24.  Solomon  had  the  benefit 
and  advantage  of  his  father's  successes,  both  in  the  enlargenieu 
of  his  dominion  and  the  increase  of  his  treasure,  and  would  never 
have  known  anv  thing  but  the  benefit  of  them,  if  he  had  kept 
close  to  God  ;  but  now  he  finds  evils  to  balance  the  advantages, 
and  that  David  had  made  himself  enemies,  which  were  thorns  in 
his  sides.  They  that  are  too  free  in  giving  provocation,  ought  to 
consider,  that  perhaps  it  may  be  remembered  in  time  to  come, 
and  returned  with  interest  to  their's  after  them;  having  so  few 
friends  in  this  world,  it  is  our  wisdom  not  to  make  ourselves  more 
enemies  than  we  needs  must. 

1.  Hadad,  an  Edomite,  was  an  adversary  to  Solomon;  we  are 
not  told  what  he  did  against  him,  nor  which  way  he  gave  him 
disturbance,  only,  in  general,  that  he  was  an  adversary  to  him: 
but  we  are  told,  (1.)  What  induced  him  to  bear  Solomon  a  grudge. 
David  had  conquered  Edom,  2Sam.8.14.  Joab  put  all  the  males 
to  the  sword,  r.  15,16.  a  terrible  execution  he  made,  avenging 
on  Edom  their  old  enmity  to  Israel,  yet  perhaps  with  too  great  a 
severity.  While  Joab  was  burying  the  slain,  (for  he  loft  not  any 
alive  of  their  own  people  to  bury  them,  and  buried  they  must  be, 
or  they  would  be  an  annoyance  to  the  country,  Ezek.  39.  12.) 
Hadad,  a  branch  of  the  royal  family,  then  a  little  child,  was  taken 
and  preserved  by  some  of  the  king's  servants,  and  brought  to 
Egypt,  t).17.  They  halted  by  the  way,  in  Midian  first,  and  then 
in  Paran,  where  they  furnished  themselves  with  men,  not  to  fight 
for  them,  or  force  their  passage,  but  to  attend  them,  that  their 
young  master  might  come  into  Egypt  with  an  equipage  agreeable 
to  his  quality;  there  he  was  kindly  sheltered  and  entertained  by 
Pharaoh,  as  a  distressed  prince,  was  well  provided  for,  and  so 
rr  commended  himself,  that,  in  process  of  time,  he  married  the 
queen's  sister,  v. 9.  and  by  her  had  a  child,  which  the  queen 
herself  conceived  such  a  kindness  for,  that  she  brought  him  up  in 
Pharaoh's  house,  among  the  king's  children.  (2.)  What  enabled 
him  to  do  Solomon  a  mischief.  He  returned  to  his  own  country 
again,  iq>on  the  death  of  David  and  Joab,  in  which,  it  should 
»eem,  he  settled,  :iu(l  remained  quiet,  while  Solomon  continued 
wise  and  watchful  for  the  public  good,  but  from  which  he  had 
opportunity  of  malting  Inroads  upon  Israel,  when  Solomcn,  having 
finned  away  his  wisdom,  as  Samson  did  his  strt:igth,  (and  in 
the  same  way,)  grew  careless  of  public  affairs,  was  off  his  guard 
liimscif,  and  had  forfeited  the  divine  protection.  What  vexation 
lie  gave  to  Solomon,  we  are  not  here  told,  but  only  how  loath 
I'liaraoh  was  to  part  with  him,  and  how  earnestly  he  solicited 
liis  stav,  ?!.  22.  W/iat  hast  tlion  lucked  icil/i  me?  "Nothing," 
fctvs  Iladad;  "but,  however,  let  me  go  to  my  own  countrv,  luv 
I  alive  air,  my  native  soil.'  Peter  Martyr  has  a  |)ious  reflection 
upon  this:  "That  heaven  is  our  iiome,  and  we  ought  to  keep  up 
t  holy  affertion  to  that,  and  desire  towards  it,  even  then  when 
Ik   world,  the  place  of  our  banishment,  smiles  most  upon  us" 


repaired  the  breaches 
father.  28.  And  the 
mighty  man  of  valour: 
young  man  that  he  was 


Does  it  ask,  What  have  you  lacked,  that  you  are  so  willing  to  1^ 
gone  ?  We  mav  answer,  "  Nothing  that  the  world  can  do  for  us. 
but,  however,  let  us  go  thither,  where  our  hope,  and  honour, 
and  treasure,  are." 

2.  Rezon,  a  Syrian,  was  another  adversary  to  Solomon;  when 
David  conquered  the  Syrians,  he  headed  llie  remains,  lived  at 
large  by  spoil  and  rapine,  till  Solomon  grew  careless,  and  then 
he  got  possession  of  Damascus,  reigned  there,  i;.  24.  and  over 
the  country  about,  v.  25.  and  he  created  troubles  to  Israel, 
probably  in  conjunction  with  Hadad,  all  the  days  of  Solomon, 
namely,"  after  his  apostacy;  or,  he  was  an  enemy  to  Israel  during 
all  Solomon's  reign,  and  upon  all  occasions  vented  his  then  impo- 
tent malice  against  them  ;  but,  till  Solomon's  revolt,  when  his 
defence  was  departed  from  him,  he  could  not  do  them  any 
mischief;  it  is  said  of  him,  that  he  abhorred  Israel;  other  princes 
loved  and  admired  Israel  and  Solomon,  and  courted  their  friend- 
ship, but  here  was  one  that  abhorred  them.  The  greatest  and 
best  of  princes  and  people,  that  are  ever  so  much  respected  by 
the  roost,  yet  perhaps  will  be  hated  and  abhorred  by  some. 


26.  And  Jeroboam,  the  son  of  Nebat,  an  Eph- 
rathite  of  Zereda,  Solomon's  servant,  whose 
mother's  name  nas  Zeruah,  a  widow  woman, 
even  lie  lilted  up  Ins  hand  :t;;aiiist  I  he  king-. 
11.  And  Ihis  was  tiie  cause  that  he  lil'lt-d  up  his 
land  afjainst  the  king:  Solomon  built  Millo,  and 

of  the  city  of  David  his. 
man  Jeroboam  iras  a 
and  Solomon  seeing-  the 
industrious,  he  made  him 
ruler  over  all  the  charge  of  the  house  of  Joseph. 
29.  And  it  came  to  pass  at  that  time  when  Jero- 
boam vtent  out  of  Jerusalem,  that  the  prophet 
Ahijah  the  Shilonite  found  him  in  the  way;  and 
he  had  clad  himself  with  a  new  garment;  and 
they  two  were  alone  in  the  field.  30.  And  Ahijah 
caught  the  new  garment  that  ivas  on  him,  and 
rent  it  iii  twelve  pieces:  31.  And  he  said  to 
Jeroboam,  Take  thee  ten  pieces:  for  thus  saith 
the  Lord,  the  God  of  Israel,  Behold,  1  will  rend 
the  kingdom  out  of  the  hand  of  Solomon,  and 
will  give  ten  tribes  to  thee :  32.  (But  he  shall 
have  one  tribe  for  my  servant  David's  sake,  and 
for  Jerusalem's  sake,  the  city  which  I  have  chosen 
out  of  all  the  tribes  of  Israel :)  33.  Because  that 
they  have  forsaken  me,  and  have  worshipped 
Ashtoreth  the  goddess  of  the  Zidoniaus,  Chciuosli 
the  god  of  the  Moabites,  and  Milcom  the  god  of 
the  children  of  Ammon,  and  have  not  walked  in 
my  ways,  to  do  that  which  is  right  in  mine  eyes, 
and  to  keep  my  statutes  and  my  judgments,  as  (li(\ 
David  his  father.  34.  Howbeit  I  will  not  take  I  lie 
whole  kingdom  out  of  his  hand  :  btit  I  will  make 
him  prince  all  the  days  of  his  life  for  David  my 
servant's  sake,  whom  I  chose,  because  he  kept  my 
commandments  and  my  statutes:  35.  But  1  will 
take  the  kingdom  out  of  his  son's  hand,  and  w  ill 
give  it  unto  lliee,  eoen  ten  tribes.  30.  And  iiiihi 
his  son  will  I  give  one  tribe,  that  David  my  ser- 
vant luav  have  a  liiiiit  ahvav  before  me  in  Jeru  ,.! 


Before  Clirist  975. 


I  KINGS,  XI. 


Jeroboam's  Promotion  predicted. 


Icm,  tlie  cily  wliitrli  I  liave  rliospii  me  to  put  my 
name  '.liere.  37.  And  I  will  take  tliee,  anfl  thou 
slialt  reisn  arcording  to  all  that  thy  soul  desireth, 
and  shait  he  king  over  Israel.  .38.  And  it  shall  he, 
if  thou  wilt  iiearken  unto  all  that  1  command  thee, 
and  wilt  walk  in  my  ways,  and  do  that  is  right 
in  my  sight,  to  keep  my  statutes  and  my  com- 
mandments, as  David  my  servant  did;  that  I  will 
he  with  *.hee,  and  build  thee  a  sure  house,  as  I 
Imilt  for  David,  and  will  give  Israel  unto  thee. 
.39.  And  1  will  for  this  afflict  the  seed  of  David, 
but  not  for  ever.  40.  Solomon  sought  therefore  to 
kill  Jeroboam.  And  Jeroboam  arose,  and  fled 
into  Egypt,  unto  Shishak  king  of  Egypt,  and  was 
in  Egypt  until  the  death  of  Solomon. 

We  have,  here,  the  first  mention  of  that  infamous  name, 
Jeroboam  the  ton  of  Nebat,  that  made  Israel  to  sin;  he  is  here 
hrought  upon  the  stage  as  an  adversary  to  Solomon,  whom  God 
had  expressly  told,  u.ll.  that  he  would  give  the  greatest  part  of 
his  kingdom  to  his  servant,  and  Jeroboam  was  the  man.  We 
have  here  an  account, 

I.  Of  his  extraction,  t>.26.  he  was  of  the  tribe  of  Ephraim,  the 
next  in  honour  to  Judah  ;  his  mother  was  a  widow,  to  whom 
Providence  had  made  up  the  loss  of  a  husband  in  a  son  that  was 
active  and  ingenious,  and  (we  may  suppose)  a  great  support  and 
comfort  to  her. 

II.  Of  his  elevation.  It  was  Solomon's  wisdom,  when  he  had 
work  to  do,  to  employ  proper  persons  in  it;  he  observed  Jeroboam 
to  be  a  very  industrious  \oung  man,  one  that  minded  his  business, 
took  a  pleasure  in  it,  and  did  it  with  all  his  might,  and  therefore 
he  gradually  advanced  him,  fill,  at  length,  he  made  Inns  receiver- 
general  for  the  two  tribes  of  Ephraim  and  Manasseh,  or  perhaps 
put  him  into  an  office  equivalent  to  that  of  lord-lieutenant  of  those 
two  counties,  for  he  was  ruler  of  the  burthen,  or  tribute,  that  is, 
either  of  the  taxes,  or  of  the  militia,  of  the  house  of  Joseph.  Note, 
Industry  is  the  way  to  preferment;  Seest  thou  a  man  diligent  in 
his  business,  that  will  take  care  and  pains,  and  go  through  with 
it  ?  He  shall  stand  before  kings,  and  not  always  be  on  the  level 
with  mean  men.  Observe  a  difference  between  David,  and  both 
his  predecessor,  and  his  successor ;  when  Saul  saw  a  valiant  man, 
he  took  him  to  himself,  1  Sam.  14.  52.  when  Solomon  saw  an 
indvslriovs  man,  he  preferred  him;  but  David's  eyes  tt-ere  vpon 
the  faithful  in  the  land,  that  they  might  dwell  with  him:  if  he 
saw  a  godly  man,  he  preferred  him,  for  he  was  a  man  after  God's 
own  heart,  whose  covntenance  beholds  the  upright, 

III.  Of  his  designation  to  the  government  of  the  ten  tribes, 
after  the  death  of  Solomon.  Some  think  he  was  himself  plotting 
against  Solomon,  and  contriving  to  rise  to  the  throne,  that  he 
was  turbulent  and  aspiring.  The  Jews  say,  that,  when  he  was 
employed  by  Solomon  in  building  Millo,  he  took  opportunities  of 
reflecting  upon  Solomon  as  oppressive  to  his  people,  and  suggest- 
ing that  which  would  alienate  them  from  his  government;  it  is 
not  indeed  probable  that  he  should  sav  much  to  that  purport,  for 
Solomon  would  have  got  notice  of  it,  and  it  would  have  hindered 
his  preferment;  but  it  is  plainly  inliuialed  that  he  had  it  in  his 
thoughts,  for  the  prophet  tells  him,  v.  37.  Thou  shall  reign 
according  to  all  that  thy  soul  desireth:  but  this  was  the  cause,  or, 
rather,  this  was  the  story,  of  his  lifting  up  of  his  hand  against  the 
king;  he  made  hiiu  nder  over  the  tribes  of  Joseph,  and,  as  he 
ivas  going  to  take  possession  of  his  government,  he  was  told 
by  a  prophet,  in  God's  name,  that  he  should  be  king,  which 
iniboldcned  him  to  aim  high,  and,  in  some  instances,  to  oppose 
the  king    and  give  him  vexation. 

1.  The  prophet,  by  whom  this  message  was  sent,  was,  Ahijah 
of  Shildh  ;  we  shall  read  of  him  agtiin,  c/t.  14.  2.  It  seems,  Shiloh 
•viis  not  so  perfocll^  forsaken  and   forgollcri  of  God,  but  that,  in 


remembrance  of  the  former  days,  it  was  blessed  with  a  prophet; 
he  delivered  himself  to  Jeroboam  in  the  way,  his  servants  being, 
probably,  ordered  to  retire,  as  in  a  like  case,  1  Sam.  9. 27.  when 
Samuel  delivered  his  message  to  Saul;  God's  word  was  not  the 
loss  sacred  and  sure,  for  being  delivered  to  him  thus  obscurely, 
under  a  hedge,  it  may  be. 

2. The  sign  by  which  it  was  represented  to  him,  was,  the  lendinf; 
of  a  garment  into  twelve  pieces,  and  giving  him  ten,  v.  30.  It  is  not 
certain  whether  the  garment  was  Jeroboam's,  as  it  is  commonly 
taken  for  granted,  or  Ahijah's,  which  is  more  probable;  he  (that 
is,  the  prophet)  clad  himself  with  a  new  garment,  on  purpose  that 
he  might  with  it  give  him  a  sign.  The  rending  of  llie  kingdom 
from  Saul  was  signified  by  the  rending  of  Samuel's  mantle,  not 
Said's,  1  Sam.  15.  27,  28.  And  it  was  more  significant,  to  give 
him  ten  pieces  of  that  which  was  not  his  own  before,  than  of  that 
which  was  ;  the  pro|)hets,  both  true  and  false,  used  such  signs, 
even  in  the  New  Testament,  as  Agabus,  Acts,  21.11. 

3.  The  message  itself,  wbi'.h  is  very  particular. 

(1.)  He  assures  him  that  he  should  be  kuig  over  ten  of  the 
twelve  tribes  of  Israel,  i\31.  The  meanness  of  his  extraction 
and  eniplovment  should  be  no  hinderance  to  his  advancement, 
when  the  God  of  Israel  says,  (by  whom  kings  reign,)  I  will  give 
ten  tribes  unto  thee. 

(2.)  He  tells  him  the  reason;  not  for  his  good  character  or 
deserts,  but  for  the  chastising  of  Solomon's  aposlacy,  because  he, 
and  his  familv,  and  many  of  his  people  with  him,  have  forsaken 
me,  and  worshipped  other  gods,  v.  33.  It  was  because  they  had 
done  ill,  not  because  he  was  likely  to  do  much  better;  thus  Israel 
must  know  that  it  is  not/or  their  righteousness,  that  they  are  made 
masters  of  Canaan,  but  for  the  wickedness  of  the  Canaanites, 
Deut.  9.  4.  Jeroboam  did  not  deserve  so  good  a  post,  but  Israel 
deserved  so  bad  a  prince.  In  telling  him  that  the  reason  why  he 
rent  the  kingdom  from  the  house  of  Solomon,  was,  because  they  had 
forsaken  God,  he  warns  him  to  take  heed  of  sinning  away  his 
preferment,  in  like  manner. 

(3.)  He  limits  his  expectations  to  the  ten  tribes  only,  and  to 
them,  in  reversion,  after  the  death  of  Solomon;  lest  he  should 
aim  at  the  whole,  and  give  immediate  disturbance  to  Solomon's 
government.  He  is  here  told,  [  1.]  That  two  tribes  (called  here 
one  tribe,  because  little  Benjamin  was,  in  a  manner,  lost  in  the 
thousands  of  Judah)  should  remain  sure  to  the  house  of  David, 
and  he  must  never  make  any  attempt  upon  them;  He  shall 
have  one  tribe,  v.  32.  and  again,  v.  36.  that  David  may  have  a 
lamp,  that  is,  a  shining  name  and  memory,  Ps.  132.17.  and  his 
family,  as  a  royal  family,  may  not  be  extinct.  He  must  not  think 
that  David  was  rejected,  as  Saul  was;  no,  God  would  not  take 
his  loving-kindness  from  him,  as  he  did  from  Saul.  The  house 
of  David  must  be  supported  and  kept  in  reputation,  for  all  this, 
because  out  of  it  the  Messiah  must  arise.  Destroy  it  not,  for  that 
Blessing  is  in  it.  [2.]  That  Solomon  must  keep  possession  during 
his  life,  V.  34,  35.  Jeroboam,  therefore,  must  not  offer  to 
dethrone  him,  but  wait  with  patience  till  his  day  shall  come  to 
fall.  Solomon  shall  be  prince,  all  the  days  of  his  life,  not  for  his 
own  sake,  (he  had  forfeited  his  crown  to  the  justice  of  God,)  but 
for  David  my  servant's  sake,  because  he  kept  my  commandments. 
Children  that  do  not  tread  in  Ibeir  parents'  steps,  yet  often  fare 
the  better  in  this  world  for  their  good  parents'  piety. 

(4.)  He  is  given  to  understand  that  he  will  be  upon  his  good 
behaviour.  The  crant  of  the  crown  ujust  run  quamdiu  se  bent 
qrsserit — during  pood  behaviour.  If  thou  wilt  do  what  is  right 
in  my  sight,  J  will  build  thee  a  sure  house,  and  not  otherwise, 
V.  38.  intimating,  that,  if  he  forsook  God,  even  his  advancemeni 
to  Ibe  throne  would,  in  time,  lay  his  family  in  the  dust;  whereas, 
the  seed  of  David,  though  afflicted,  should  not  be  afflicted  foi 
ever,  v.  39.  but  should  flourish  again,  as  it  did  in  many  of  thf 
illustrious  kings  of  Judah,  who  reigned  in  glory,  when  Jeroboam'i 
family  was  extirpated. 

IV.  Jeroboam's  flight  into  Egypt,  hereupon,  w.  40.  Some  waj 
or  other,  Solomon  came  to  know  of  all  this;  probably,  from 
Jeroboam's  own  tall'   -'  it;  hf-'^   not  conceal  it.  as  Saul  did. 


Before  Chrisl  97a 


1  KlN<!r5,  XI.  Xn 


The  Dealli  of  Solomon. 


nor  keep  his  own  coiinsel ;  if  lie  had,  he  iiiigM  .lave  staid  in  lis 
own  country,  and  been  pa-paiing  there  for  his  future  advdn<;- 
ineut;  but  letting  it  be  known,  1.  Solomon  foolishly  sought  to  kill 
his  successor.  Had  not  he  taught  others,  that,  whatever  devices 
are  in  men's  hearts,  tlie  counsel  of  the  Lord,  that  shall  stand?  And 
jet  does  he  himself  think  to  defeat  that  counsel  ?  2.  Jeroboam 
prudently  withdrew  into  Egypt;  though  God's  promise  would 
have  secured  him  any  where,  yet  he  would  use  means  for  his  own 
preservation,  and  was  content  to  live  in  exile  and  obscurity  for  a 
while,  being  sure  of  a  kingdom  at  last.  And  shall  not  ue  be  so, 
who  have  a  better  kingdom  in  reserve  ? 

41.  And  the  rest  of  the  acts  of  Solomon,  and  all 
ti)at  he  did,  and  his  wisdom,  are  they  not  written  in 
the  book  of  the  acts  of  Solomon  ?  42.  And  the  time 
that  Solomon  reigned  in  Jerusalem  over  all  Isiael 
was  forty  years.  43.  And  Solomon  slept  with  his 
fathers,  and  was  buried  in  the  city  of  David  his 
father:  and  Rehoboam  hisson  reigned  in  his  stead. 

We  have  here  the  conclusion  of  Solomon's  story,  and,  in  it, 
1.  Reference  is  had  to  another  history  then  extant,  but  (not  being 
divinely  inspired)  since  lost,  the  book  of  the  acts  of  Solomon, 
».  41.  Probably,  this  book  was  written  by  a  chronologer  or 
liistoriographer,  whom  he  employed  to  write  his  annals,  out  of 
which  the  sacred  writer  extracted  what  God  saw  fit  to  transmit  to 
the  church.  2.  A  summary  of  the  years  of  his  reign,  v.H.  He 
reigned  in  Jerusalem,  (not,  as  his  father,  part  of  his  time  in 
Hebron,  and  part  in  Jerusalem,)  over  all  Israel,  (not,  as  his  son, 
and  his  father  in  the  beginning  of  his  time,  over  Judah  only,) 
forty  years.  His  reign  was  as  long  as  his  father's,  but  not  his 
iife.  Sin  shortened  his  days.  3.  His  death  and  burial,  and 
successor,  «. 43.  (l.)He  followed  his  fathers  to  the  grave;  slept 
with  them,  and  was  buried  in  David's  burying-place,  with  honour, 
no  doubt.  (2.)  His  son  followed  him  in  the  throne.  Thus  the 
graves  are  filling  with  the  generations  that  go  off,  and  houses  are 
filling  with  those  that  are  growing  up.  As  the  grave  cries, 
"  Give,  give;"  »o  land  b  never  lost  for  want  of  an  heir. 

CHAP.  XII. 

The  glory  of  the  kingdom  <f  Itntel  teas  m  its  height  and  perfection,  in  Sohmon  ; 
it  was  long  in  coming  to  it,  but  it  loon  declined,  and  began  to  sink  and  wither 
in  the  very  next  reign,  a»  we  find  in  this  chapter,  whae  we  have  the  kingdom 
divided,  and  thereby  weakened,  and  made  little,  in  comparison  with  what  it 
had  been.  Here  is,  /.  Rehoboam's  accession  to  the  throne,  and  Jeroboam*s 
return  out  nf  Egypt,  r.  1,  2.  //.  The  people's  petition  to  Rehoboam  for  the 
retlress  nf  grievances,  and  the  rough  answer  he  gave,  6i/  the  advice  of  his  young 
cniinsiilors,  to  that  petition,  v.  3..  15.  ///.  The  revolt  of  the  ten  tribes, 
tliereiipon,  ajid  their  setting  up  of  Jeroboam,  «.  10..20.  IV,  Rehoboam's 
attempt  to  retluce  them,  and  the  prohibition  God  gave  to  that  attempt, 
e.21.  21.  V.  Jeriihoam's  establishment  of  his  government  upon  idolatry, 
I.  2S..33.  Thus  did  Judah  become  weak,  being  deserted  by  their  brethren  : 
and  Israel,  by  deserting  the  house  of  the  Lord. 

1.  4  ND  Rehoboam  went  to  Shechem:  for  all 
xjL  Israel  were  come  to  Shechem  to  make  him 
king.  2.  And  it  came  to  pass,  when  Jeroboam  the 
son  of  Nebat.  who  was  yet  in  Egypt,  heart'  of  it, 
(for  he  was  fled  from  the  presence  of  king  Sol  ,Tion, 
and  Jeroboam  dwelt  in  Egypt;)  3.  That  they  sent 
and  called  him.  And  Jeroboam  and  all  the  con- 
gregation of  Israel  came,  and  spake  unto  Rehoboam, 
saying,  4.  Thy  father  made  our  yoke  grievous: 
now  therefore  make  thou  the  grievous  service  of 
thy  father,  and  his  heavy  yoke  which  he  put 
iipon  us,  lighter,  and  we  will  serve  thee.  5.  And 
he  mid  unto  them,  Depart  jeij'or  three  days,  then 


come  agam  to  me.  And  the  people  departed. 
6.  And  king  Rehoboam  consulted  with  tlie  old  men, 
that  stood  before  Solomon  his  father  wliile  lie  yei 
lived,  and  said.  How  do  ye  advise  that  1  may  answer 
liiis  people?  7.  And  they  spake  unto  him,  siiying. 
If  thou  wilt  be  a  servant  unto  lliis  |)eople  lliis  d;iy, 
and  wilt  serve  them,  and  answer  them,  and  speak 
good  words  to  them,  then  they  will  be  ihy  servants 
forever.  8.  But  he  forsook  llie  counsel  of  the  old 
men,  which  they  had  given  him,  and  consulted  wrili 
the  young  men  that  were  grown  up  with  him,  ti/id 
which  stood  before  him:  9.  And  he  said  unto 
them.  What  counsel  give  ye  that  we  may  ansuer 
this  people,  who  have  spoken  to  me,  saying,  Make 
the  yoke  which  thy  father  did  put  upon  us  lighter? 
10.  And  the  young  men  that  were  grown  up  with 
him  spake  unto  him,  saying,  Thus  shalt  thou  s|)eitk 
unto  this  people  that  spake  unto  thee,  saying,  Tliy 
father  made  our  yoke  heavy,  but  make  thou  tt 
lighter  unto  us;  thus  shalt  thou  say  unto  them. 
My  Wtiie  finger  shall  be  thicker  than  my  father's 
loins,  11.  And  now  whereas  my  father  did  lade 
you  with  a  heavy  yoke,  I  will  add  to  your  yoke: 
my  father  hath  chastised  you  with  whips,  but  1  will 
chastise  you  with  scorpions.  12.  So  Jeroboam  and 
all  the  people  came  to  Rehoboam  the  third  day,  hh 
the  king  had  appointed,  saying.  Come  to  me  again 
the  third  day.  13.  And  the  king  answered  the 
people  roughly,  and  forsook  the  old  men's  counsel 
that  they  gave  him;  14.  And  spake  to  them  after 
the  counsel  of  the  young  men,  saying.  My  father 
made  your  yoke  heavy,  and  1  will  add  to  your 
yoke:  my  father  a/so  chastised  you  with  whips,  but 
I  will  chastise  you  with  scorpions.  15.  Wherefore 
the  king  hearkened  not  unto  the  people;  for  tlie 
oause  was  from  the  Lord,  that  he  might  perfonti 
his  saying,  which  the  Lord  spake  by  Ahijah  the 
Shilonite  unto  Jeroboam  the  son  of  Nebat. 

Solomon  had  1000  wives  and  concubines,  yet  we  read  but  of 
one  son  he  had  to  bear  up  his  name,  and  he  a  fool.  It  is  saii!, 
Hos.  4.  iO.  They  shall  commit  whoredom ,  and  shall  not  ivcn  use. 
Sin  is  a  bad  way  of  building  up  a  faniilv.  Rehoboam  was  t!ie  son 
of  the  wisest  of  men,  yet  did  not  inherit  his  father's  wisdom,  and 
then  it  stood  him  in  little  stead  to  inherit  his  f;ilher's  throne. 
Neither  wisdom  nor  grace  runs  in  the  bloo<l.  Solomon  came  to 
the  crown  very  young,  yet  he  was  then  a  wise  man:  Reholxmui 
at  forty  years  old,  when  men  will  be  wise,  if  ever  they  will,  yo! 
he  was  then  foolish.  Wisdom  does  not  go  by  age,  nor  is  it  the 
multitude  of  years,  or  the  advantage  of  education,  that  reaches  it. 
Solomon's  court  was  a  mart  of  wisdom,  and  the  rendezvous  of 
learned  men,  and  Rehoboam  the  darling  of  the  court;  and  yet  all 
was  not  sufficient  to  make  him  a  wise  man  :  The  race  is  not  to  the 
swift,  nor  the  battle  to  the  strong.  No  dispute  is  made  of 
Rehoboam's  succession ;  ipon  the  death  of  his  father,  he  was 
immediately  proclaimed.     But, 

I.  The  people  desire  a  treaty  with  him  at  Shechem,  and  h« 
condescends  to  meet  them  there.  1.  Their  pretence  v  as,  to  make 
him  kina,  but  the  design  was,  to  unmake  hiiii.  They  would  give 
him  a  public  inauguration,  in  another  place  than  the  citv  o(  David, 


.(■fore  Christ    07*). 


I  KINGS,  XII. 


He!if»l)0;iin's  FoMv. 


iliul  lif  miiilit  not  seem  ti)  l>e  king  of  Jiidah  only.  They  have  ten 
riirls  in  him,  and  will  havi-  hlni  ainonc;  themselves,  (or  once,  that 
llipv  iiiisiiil  Kiosiiize  his  lillf.  2.  The  place  was  ominous;  at 
S'li'ilii'ii,  Nvliiie  Aliiniilech  set  up  himself,  Judg.O.  Yet  it  had 
ln-«  II  fiinioiis  for  the  convention  of  the  states  there,  Josh.  24. 1. 
|{i  hiil.oain,  we  may  suppose,  knew  of  tlie  threatening,  that  the 
kiiisjdoin  should  he  rent  from  him,  and  hoped,  by  going  to 
Shechem,  and  treating  there  with  the  ten  trihes,  to  prevent  it ; 
\et  it  proves  the  most  impolitic  tiling  he  coidd  do,  and  hastens 
the  riiplure, 

II.  The  representatives  of  the  trilies  address  liim,  praying  to  he 
eased  of  the  taxes  they  were  l)urthciie<l  wilh.  The  meeting  being 
appointed,  they  sent  for  Jeroboam  out  of  Egypt  to  come  and  be 
I  liiir  speaker;  which  they  needed  not  to  have  done,  he  knew  what 
Ciod  had  designed  liini  for,  and  \^'ould  have  come,  tlioiigli  he  had 
iiol  been  sent  for,  for  now  was  his  time  to  expect  the  possession  of 
ihe  promised  crown.  In  their  address,  1. They  complain  of  llie 
last  reign;  Thy  fatliKr  viade  our  yoke  grievous,  v. 4.  They  com- 
plain not  of  his  father's  idolatry,  and  revolt  from  God  ;  that 
which  was  the  greatest  grievance  of  all,  was  none  to  them:  so 
careless  and  indifferent  were  they  in  the  matters  of  religion,  as  if 
God  or  Moloch  were  all  one,  so  they  might  but  live  at  ease,  and 
pay  no  taxes.  Yet  the  complaint  was  groundless  and  unjust. 
Never  did  |)eople  live  more  at  ease  than  they  did,  or  in  greater 
plenty.  Did  they  pav  taxes?  It  was  to  advance  the  strength  and 
magnificence  of  their  kingdom.  If  Solomon's  buildings  cost  them 
monev,  they  cost  them  no  blood,  as  war  would  do.  Were  many 
servile  hands  employed  about  them  ?  They  were  not  the  hands  of 
the  Israelites.  Were  the  taxes  a  burthen  ?  How  could  that  be, 
when  Solomon  imported  bullion  in  such  plenty,  that  silver  was,  in 
a  manner,  as  common  as  the  stones?  So  that  they  did  but  render 
to  Solomon  the  things  that  were  Solomon's.  Nay,  suppose  there 
was  some  hardship  put  upon  them,  were  they  not  told  before,  that 
this  would  be  the  manner  of  the  king,  and  yet  they  would  have 
one.  The  best  government  cannot  secure  itself  from  reproach  and 
censure,  no  not  Solomon's.  Factious  spirits  will  never  want 
something  to  complain  of.  I  know  nothing  in  Solomon's  ad- 
ministration that  could  make  the  people's  yoke  grievous,  unless 
perhaps,  the  women,  whom  in  his  latter  days  he  doted  on,  were 
connived  at  in  oppressing  them.  2.  They  demanded  relief  from 
him,  and,  on  that  condition,  will  continue  in  their  allegiance  to  the 
house  of  David.  They  asked  not  to  be  wholly  free  from  paying 
taxes,  but  to  have  the  burthen  made  lighter;  that  was  all  their 
rare,  to  save  their  money,  wliellur  their  religion  was  supported, 
and  the  government  protected,  or  no.      All  seek  their  own. 

III.  Rehoboam  consulted  with  those  about  him,  concerning  the 
answer  he  should  give  to  this  address.  It  was  prudent  to  take 
advice,  especially  having  so  weak  a  head  of  his  own  ;  yet,  upon 
this  occasion,  it  was  impolitic  to  take  time  himsel-f  to  consider, 
for  thereby  he  gave  time  to  the  disaffected  people  to  ripen  things 
for  a  revolt;  and  his  deliberating,  in  so  plain  a  case,  would  be 
improved  as  an  indication  of  the  little  concern  he  had  for  the 
people's  ease.  They  saw  what  they  must  expect,  and  prepared 
accordingly.      Now, 

l.The  grave  experienced  men  of  his  council  advised  him,  bv 
all  means,  to  give  the  petitioners  a  kind  answer,  to  promise  them 
fair,  and,  this  day,  this  critical  day,  to  serve  them,  that  is,  to  tell 
them  that  he  was  their  servant,  and  that  he  would  redress  all  their 
grievances,  and  make  it  his  business  to  please  them,  and  make 
them  easy.  "Deny  tli\self"  (say  they)  "so  far  as  to  do  this, 
for  this  once,  and  they  will  be  t/iy  servants  for  ever.  When  the 
present  heat  is  allayed  with  a  soft  answer,  and  the  assembly 
dismissed,  their  cooler  thoughts  will  reconcile  and  fix  them  to 
Solomon's  family  still."  Note,  The  way  to  rule,  is  to  serve;  to  do 
good,  and  stoop  to  do  it;  to  become  all  things  to  all  men,  and  so 
win  their  hearts.  Those  in  power,  really  sit  highest,  and  easiest, 
and  safest,  to  do  so. 

2.  The  young  men  of  his  council  were  hot  and  haughty,  and 
they  advised  him  to  return  a  severe  and  threatening  answer  to  the 
|>er  pie's  demands.     It  was  an  instance  of  Rehoboara's  weakness, 


(l.)That  he  did  not  prefer  aged  coiinsclloi.-;,  Imt  had  a  bnler 
opinion  of  the  young  men  that  had  grown  up  with  him,  and  with 
whom  he  was  fami'iur,  r.  8.  Davs  should  speak.  It  waa  a 
folly  for  him  to  think,  that,  because  they  had  been  Ins  agreeable 
companions  in  the  sports  and  plea.su  ns  of  his  youth,  tliev  «erw 
tlierefore  fit  to  have  the  management  oi  the  affairs  of  his  kingdom, 
(jreat  wits  have  not  always  the  most  wisdom;  nor  arc  those  to  be 
relied  on  as  our  best  friends,  that  know  how  to  make  us  merry,  for 
that  will  not  make  us  hajipy.  It  is  of  great  consequence  to  young 
people,  that  are  setting  out  in  the  world,  to  have  suitable  persons 
t<i  associate  with,  accommodate  themselves  to,  and  depend  upon  for 
advice.  If  thev  reckon  those  that  feed  their  pride,  gratify  llieir 
vanity,  and  further  them  in  their  pleasures,  their  best  friend.% 
they  are  already  marked  for  ruin.  (2.)  That  he  did  not  affect 
moderate  counsels,  but  was  pleased  with  those  that  put  him  upon 
harsh  and  rigorous  methods,  and  advised  him  to  double  the  taxes, 
whether  there  was  occasion  for  it  or  no,  and  to  tell  them,  in  plain 
terms,  that  he  would  do  so,  v.  10, 11.  They  thought  the  old  men 
expressed  themselves  but  dully,  v.  7.  They  affect  to  be  witty  in 
their  advice,  and  value  themselves  on  that.  The  old  men  did  not 
undertake  to  put  words  into  Rehoboam's  mouth,  only  counselled 
him  to  speak  good  words  ;  but  the  young  men  will  furnish  him 
with  very  pointed  and  pert  similitudes;  My  little  finger  shall  be 
thicker  than  my  father  s  loins,  &c.  That  is  not  always  the  best 
sense,  that  is  best-worded. 

IV.  He  answered  the  people  according  to  the  counsel  of  the 
young  men,  r.  14, 15.  He  affected  to  be  haughty  and  imperious, 
and  fancied  he  could  carry  all  before  him  with  a  high  hand,  and 
therefore  would  rather  run  the  risk  of  losing  them,  than  deny 
himself  so  far  as  to  give  them  good  words.  Note,  Many  rniij 
themselves  by  consulting  their  humour  more  than  their  interest. 

See,  1.  How  Rehoboam  was  infatuated  in  his  counsels.  He 
could  not  have  acted  more  foolishly  and  impoliticly.  (l.)He 
owned  their  reflections  upon  his  father's  f,'overnnient  to  be  true. 
My  father  made  your  yoke  heavy;  and  therein  ;vas  unjust  to  his 
father's  memory,  which  he  might  easily  have  vindicated  from  the 
imputation,  (2.)  He  fancied  himself  better  able  to  manage  them, 
and  impose  upon  them,  than  his  father  was;  not  considering  that 
he  was  vastly  inferior  to  him  in  capacity.  Could  he  think  to 
support  the  blemishes  of  his  father's  reign,  who  could  never 
pretend  to  come  near  the  glories  of  it?  ( 3.)  He  threatened  not 
only  to  squeeze  them  by  taxes,  but  to  chastise  them  by  cruel  laws, 
and  severe  executions  of  them ;  which  should  not  be  as  whips  only, 
but  as  scorpions,  whips  with  rowels  in  them,  that  will  fetch  blood 
at  every  lash.  In  short,  he  would  use  them  as  brute-beasts,  load 
them,  and  beat  them,  at  his  pleasure;  not  caring  whether  they 
loved  him  or  no,  he  would  make  them  fear  him.  (4.)  He  g?ve 
this  provocation  to  a  people  that  by  long  ease  and  prosperity  were 
made  wealthv,  and  strong,  and  proud,  and  would  not  be  trampled 
upon,  as  a  poor  cowed  dispirited  people  may;  that  were  now 
disposed  to  revolt,  and  had  one  ready  to  head  them.  Never 
surely,  was  man  so  blinded  by  pride,  and  affectation  of  arbitrary 
power,  than  which  nothing  is  more  fatal. 

2.  How  God's  counsels  were  hereby  fulfilled.  It  was  /nim  Ih-t 
Lord,v.\b.  He  left  Rehoboam  to  his  own  folly,  and  //«//;»/« 
!iis  eyes  the  tilings  which  belonged  to  his  peace,  that  the  kingdom 
might  be  rent  from  him.  Note,  God  serves  his  own  «ise  and 
righteous  purposes  by  the  imprudences  and  iniquities  of  men,  and 
snares  sinners  in  the  work  of  their  own  hands.  They  that  lose  the 
kingdom  of  heaven,  throw  it  awav,  as  Rehoboam  did  his,  by  their 
own  wilfulness  and  folly. 

16.  So  when  all  Israel  saw  that  tlie  kina; 
hearkened  not  unto  them,  the  people  answerecJ 
the  king,  saying-,  Wliat  portion  have  we  in  David  ? 
neither  have  ue  inlieritance  in  the  son  of  Jesse  : 
to  your  tents,  O  Israel  :  now  see  lo  thine  own 
house,  David.  So  Israel  departed  unto  their 
tents.      17.  But  as  for  the  cliildren  of  Israel  whicli 


Before  Christ  975. 

dwelt  ill  the  cities  of  .Tiulah,  Reholioarn  reigned 
over  llieiu.  18. Then  kinirRehoboam  sent.  Adoram, 
wiio  was  over  the  tribute;  and  all  Israel  stoned 
him  with  stones,  that  he  died.  Therefore  kin<;- 
Rehoboani  made  speed  to  get  him  up  to  his 
chariot,  to  flee  to  Jerusalem.  19.  So  Israel  rebelled 
against  the  house  of  David  unto  this  day.  20.  And 
it  came  to  pass,  when  all  Israel  heard  that  Jero- 
boam was  come  again,  that  they  sent  and  called 
him  unto  the  congregation,  and  made  him  king 
over  all  Israel:  there  was  none  that  followed  the 
liouse  of  David,  but  the  tribe  of  Judah  only. 
21.  And  when  Rehoboam  was  come  to  Jerusalem, 
he  assembled  all  the  house  of  Judah,  with  the 
lril)e  of  Benjamin,  an  hundred  and  f<iurscore  tliou- 
sand  chosen  men,  which  were  warriors,  to  fight 
against  the  house  of  Israel,  to  bring  the  kingdom 
a;iain  to  Rehoboam  the  son  of  Solomon.  22.  But 
the  word  of  God  came  unto  Shemaiah  the  man 
of  God,  saying,  23.  Speak  unto  Rehoboam,  the 
son  of  Solomon,  king  of  Judah,  and  unto  all  the 
house  of  Judah  and  Benjamin,  and  to  the  remnant 
of  the  people,  saying,  24.  Thus  saith  the  Lord, 
Ye  shall  not  go  up,  nor  fight  against  your  brethren 
the  children  of  Israel:  return  every  man  to  his 
house :  for  this  thing  is  from  me.  They  hearkened 
therefore  to  the  word  of  the  Lord,  and  returned 
to  depart,  according  to  the  w  ord  of  the  Lord. 

We  have  here  the  rending;  of  Ihe  kingdom  of  the  ten  tribes 
from  the  house  of  David  ;    to  effect  «'hich, 

I.  The  people  were  bold  and  resolute  in  their  revolt.  They 
highly  resented  the  provocation  tliat  Relioboani  had  given  them, 
were  incensed  at  his  menaces,  concUided  that  that  government 
would,  in  the  progress  of  it,  be  intolerably  grievous,  which,  in  the 
beginning  of  it,  was  very  haughty;  and  therefore  immediately 
came  to  this  resolve,  one  and  all,  What  portion  have  we  in  David? 
v.ie.  They  speak  here  very  unbecomingly  of  David,  that  great 
benefactor  of  their  nation,  calling  him  the  son  of  Jesse,  no  greater 
a  man  than  his  neighbours.  How  soon  are  good  men,  and  their 
good  services  to  the  public,  forgotten  !  The  rashness  of  their 
resolution  was  also  much  to  be  blamed ;  in  time,  and  with 
prudent  management,  they  might  have  settled  the  original  contract 
with  Rehoboam,  to  mutual  satisfaction.  Had  they  inquired  who 
gave  Rehoboam  this  advice,  and  taken  a  course  to  remove  those 
evil  counsellors  from  about  him,  the  rupture  might  have  been 
prevented:  otherwise,  their  jealousy  for  their  Iil)erty  and  property 
well  became  that  free  people.  Israel  is  not  a  srrvant,  is  riot  a 
home-born  slave;  vhy  s/tovld  he  be  spoiled?  Jer.  2.  14.  They  are 
willing  to  be  ruled,  but  not  to  be  ridden;  protection  draws  alle- 
giance, but  destruction  cannot.  No  marvel  that  Israel  falls  away 
fmm  the  house  of  David,  v. 19.  if  the  house  of  David  fall  away 
from  the  great  ends  of  their  advancement,  which  was  to  be 
tiiiiiislrrs  of  God  lo  them  for  good.  But  thus  to  rebel  against  the 
seed  of  David,  whom  God  had  advanced  to  Ihe  kingdom,  (entail- 
ing it  on  liis  seed,)  and  to  set  up  another  king,  in  opposition  to 
that  familv,  was  a  creal  sin;  sec  "iChron.  13.5  .  .8.  To  this  God 
refers,  H^is.  8.4.  They  have  set  tip  kinr/s,  hut  not  by  vie.  And 
it  is  here  mentioned,  to  the  jiraise  of  the  tribe  of  Judah,  that  they 
follouiilthe  hdiiscof  David,  it.17,20.  and,  for  auglil  that  appears, 
they  found  Reholioam  better  than  his  word,  nor  did  he  rule  with 
the  liijour  which,  at  first,  he  threatened. 

II,  Rehoboam  was  imprudent  in  thi  further  management  ot  this 


I  KLNGS,  XII. 


The  Kingdom  ren 


affair,  and  more  and  more  infatuated.  Having  foolishly  throw 
himself  into  a  quicksand,  he  sunk  the  furllier  in,  with  plungmg 
to  get  out.  1.  He  was  very  unadvised,  in  sending  Adoram,  who 
was  over  the  tribute,  to  tieat  with  them,  v.  18.  The  tribute  was  the 
thing,  and,  for  the  sake  of  that,  Adoram  was  the  person,  they  most 
complained  of;  the  very  sight  of  him,  whose  name  was  odious 
among  them,  exasperated  them,  and  made  them  outrageous.  He 
was  one  whom  they  could  not  so  much  as  give  a  patient  hearing 
to,  but  stoned  him  to  death  in  a  popular  tunmlt.  Rehoboani  was 
now  as  unhappy  in  the  choice  of  his  ambassador,  as  before  of  his 
counsellors.  2.  Some  think  he  was  also  unadvised,  in  quilting  his 
ground,  and  making  so  much  haste  to  Jerusalem,  for  thereby  he 
deserted  his  friends,  and  gave  advantage  to  his  enemies,  who  had 
gone  to  their  tents  indeed,  ti.  16.  in  disgust,  but  did  not  offer  to 
make  Jeroboam  king,  till  Rehoboani  was  gone,  f.20.  See  how 
soon  this  foolish  prince  went  from  one  extreme  to  the  other.  He 
hectored,  and  talked  big,  when  he  thought  all  was  his  own,  but 
sunk,  and  looked  very  mean,  when  he  saw  himself  in  danger.  It 
is  common  for  those  that  are  most  haughty  in  their  prosperity,  to 
be  most  abject  in  adversity. 

HI.  God  forbade  his  attempt  to  recover  what  he  had  lost  by 
the  sword.  What  was  done  was  of  God,  who  would  not  suffer, 
l.Tliat  it  should  be  undone  again,  as  it  would  be,  if  Rehoboani 
got  the  better,  and  reduced  the  ten  tribes.  Nor,  2.  That  more 
should  be  done  to  the  prejudice  of  the  house  David,  as  would  be, 
if  Jeroboam  should  get  the  better,  and  conquer  the  two  tribeiJ. 
The  thing  must  rest  as  it  is,  and  therefore  God  forbids  the  battle. 

(1.)  It  was  brave  in  Rehoboam  to  design  the  reducing  of  the 
revollers  by  force.  His  courage  came  to  him,  when  he  was  come 
to  Jerusalem,  u.21.  There  he  thought  himself  among  his  fast 
friends,  who  generously  adhered  to  him,  and  appeared  for  him. 
Judah  and  Benjamin  (who  feared  the  Lord  and  the  king,  and 
meddled  not  with  them  that  were  given  to  change)  presently 
raised  an  army  of  180,000  men,  for  the  recovery  of  their  king's 
right  to  the  ten  tribes,  and  were  resolved  to  stand  by  liim  (as  we 
say)  with  their  lives  and  fortunes  ;  having  either  not  suih  cause, 
or  rather  not  such  a  disposition,  to  complain,  as  the  rest  had. 

(2.)  It  was  more  brave  in  Rehoboam  to  c!esist,  when  God,  by 
a  prophet,  ordered  him  to  lay  down  his  arms.  He  would  not  lose 
a  liingdom  tamely,  for  then  he  had  been  unworthy  the  title  of  a 
prince  ;  and  yet  he  would  not  contend  for  it,  in  opposition  to  God, 
for  then  he  had  been  unworthy  the  title  of  an  Israelite.  To  pro- 
ceed in  this  war,  would  be  not  only  lo  fight  against  their  brethren, 
I'. 24.  whom  they  ought  to  love,  but  to  fight  against  their  God, 
whom  they  ought  to  submit  to;  This  thing  is  from  me.  These  two 
considerations  should  reconcile  us  to  our  losses  and  troubles,  thai 
God  is  the  Author  of  them,  and  our  brethren  are  the  instruments 
of  them;  let  us  not  therefore  meditate  revenge.  Rehoboani,  and 
his  people,  kearkeiicd  to  the  ivord  of  the  Lord,  disbanded  the  army, 
and  acquiesced.  Tiiough,  in  human  p.obability,  they  had  a  fair 
prospect  of  success;  for  their  army  was  numerous  and  resolute, 
Jeroboam's  parly  weak  and  unsettled  ;  though  it  would  turn  to  their 
reproach  among  their  neighbours,  to  lose  so  much  of  their  strength, 
and  never  have  one  push  for  it,  to  make  a  flourish,  and  do  nothing; 
yet,  [l.]They  regarded  the  command  of  God,  though  sent  by  a 
poor  prophet.  When  we  know  God's  mind,  we  must  submit  to  it, 
how  much  soever  it  crosses  our  own  mind.  [2.]  They  consulted 
their  own  interest;  concluding  that,  though  they  had  all  the 
advantages,  even  that  of  right,  on  their  side,  yet  they  could  now 
prosper,  if  they  fought  in  disobedience  to  God:  it  was  better  lo 
sit  still,  than  to  rise  up  and  fall.  In  the  next  reign,  God  allowed 
them  to  fight,  and  gave  them  victory,  2  Chron.  13.  but  not  now. 

25.  Then  Jeroboam  built  Shechem  in  mount 
Ephraim,  and  dwelt  therein;  and  went  out  from 
thence,  and  built  Penuel.  26.  And  Jeroboam  said 
in  his  heart.  Now  shall  the  kingdom  return  to  tlm 
house  of  David:  27.  If  this  people  go  up  to  dn 
oacrifice  in  the  house  of  the  Lord  at  Jerusalem, 


Before  Cl.rist  975. 

tlien  shall  the  lieart  of  Uiis  people  turn  again  nnto 
llieir  lord,  ei-en  unto  Rehohoam  king  of  Judah, 
and  tliey  sliall  kill  me,  atui  go  again  to  Reho- 
boaui  king  of  Jmlah.  28.  Whereupon  the  king 
took  coun.sel,  and  made  two  calves  o/ gold,  and 
said  unto  tlieni,  It  is  too  much  for  you  to  go  up 
to  Jerusalem  :  behold  thy  gods,  O  Israel,  which 
drought  thee  up  out  of  the  land  of  Egypt.  29.  And 
he  set  [he  one  in  Betli-el,  and  the  other  put  he  in 
Dan.  30.  And  this  thing  became  a  sin:  for  the 
people  went  to  norsldp  before  the  one,  even  unto 
Dan.  31.  And  he  made  an  house  of  high  places, 
and  made  priests  of  the  lo'.vest  of  the  people, 
wliicli  were  not  of  the  sons  of  Levi.  32.  And 
Jerol)oam  ordained  a  feast  in  the  eighth  month,  on 
the  fifteenth  day  of  the  month,  like  unto  the  feast 
that  is  in  Judah,  and  he  offered  upon  the  altar. 
So  did  he  in  Beth-el,  sacrificing  nnto  the  calves 
that  he  had  made  :  and  he  placed  in  Beth-el  tiie 
priests  of  the  high  places  which  he  had  made. 
."?.'].  So  he  offered  upon  the  altar  which  he  had 
made  in  Beth-el,  the  fifteenth  day  of  tiie  eighth 
inorilh,  ccen  in  the  month  whicli  he  had  devised 
ftf  Ills  own  iieart;  and  ordained  a  feast  unto  the 
(hililren  of  Israel:  and  he  offered  upon  the  altar, 
:iii(l  Imriit  incense. 

\\\'  liiivc  here  llie  Iteginnlno;  of  llip  rris;!!  of  Jerohoani.  He 
(milt  Slircliem  first,  and  llien  Peniicl — lieniilifiod  and  fortifie<?. 
Il nil,  iind,  |iriilialilv,  liad  a  |i;iiace  in  eacli  of  llieni  for  himself, 
I".  2-).  iIk'  fdiiiier  in  Kplirairn,  tlie  latter  in  Giid,  on  tile  otlier  side 
Jiirdan.  Tliis'  niinlit  lie  pvi)|)er;  liiit  lie  formed  anollier  project 
for  llie  es'alilisliiiig  of  his  kingdom,  wliicli  was  fatal  to  the  interests 
of  reliuion  in  it. 

I.  That  which  he  designed,  was,  hy  some  effectual  means,  to 
secure  tliose  to  himself  who  had  now  cliosen  liini  their  king,  and 
to  prevent  their  return  to  the  house  of  David,  r.26,  27.  It  seems, 
1.  He  was  jealous  of  the  people,  afraid  that,  some  time  or  other, 
theywoidd  kill  him,  and  go  again  to  Rehohoam.  Many  that  have 
heen  advanced  in  one  tumult,  have  been  hurled  down  in  another. 
Jerohoani  coulil  not  put  any  confidence  in  the  affections  of  his 
people,  though  now  they  seemed  extremely  fond  of  him:  for 
what  is  got  by  wrong  and  usurpation,  cannot  be  enjoyed  or  kept 
with  any  security  or  satisfaction.  2.  He  was  distrustful  of  the 
promise  of  God  ;  could  not  take  his  word,  that,  if  he  would  keep 
close  to  his  duty,  God  would  build  him  a  sure  liovse,  c/t.  11,38. 
Iiut  he  would  contrive  ways  and  means,  and  sinful  ones  too,  for 
fiis  own  safety.  A  practical  disbelief  of  God's  all-sufficiency  is 
at  the  bottom  of  all  our  treacherous  departures  from  him. 

II.  The  way  he  look  to  do  this,  was,  by  keeping  the  people 
from  going  up  to  Jerusalem  to  worship.  That  was  the  place  God 
(lail  chosen  to  put  his  name  there  ;  Solomon's  temple  was  there, 
"hicli  God  had,  in  the  sight  of  all  Israel,  and  in  the  memory  of 
many  now  living,  taken  solemn  possession  of,  in  a  cloud  of  glorv. 
At  the  altar  there,  the  priests  of  the  Lord  attended,  there  all 
Israel  were  to  keep  the  feasts,  and  thither  they  were  to  bring 
llieir  sacrifices. 

Now,  1.  Jeroboam  apprehended,  that,  if  the  people  continued  to 
tlo  this,  they  would,  in  time,  return  to  the  house  of  David,  allui-ed 
by  the  magnificence  both  of  the  court,  and  of  the  temple.  If  Ihev 
cleave  to  I  heir  old  religion,  ihev  will  go  back  to  their  old  kins. 
We  may  suppose,  if  he  had  treated  with  Rehoboam  for  the  safe 
conduct  of  himself  and  his  people  to  and  from  Jerusalem,  at  the 
limes  appointed  for  their  solemn  feasts,  it  would  not  have  been 

VOL.  It.  7 


I    IvlISCS,    Xtl. 


Jeroboam's  I(hilatry. 


denied  him  ;   therefore   he   fears  not   Iheir  l)cing  driven   back   bv 
force,  liiit  Iheir  going  back  to  Rehoboam. 

2.  Me  therefoi-e  dissuaded  them  from  going  up  to  Jeriisalor.i, 
pretending  to  consult  llieir  ease,  "  It  is  loo  much  for  ynv  lo  go  so 
far  lo  worship  God,  v.  214.  it  is  a  heavy  yoke,  and  it  is  time  to 
shake  it  off,  you  have  gone  lunr/  enoiiyh  to  Jerusalem."  So  some 
read  it;  "The  temple,  now  thai  you  are  used  to  it,  does  not 
appear  so  glorious  and  sacred  as  it  did  at  first:"  (sensible  glories 
wither,  by  degrees,  in  men's  estimation  :)  "  you  have  freed  your- 
selves from  other  burthens,  free  yourselves  from  this ;  why  should 
we  now  be  tied  to  one  place  any  more  than  in  Samuel's  lime  ?" 

3.  He  provided  for  the  assistance  of  their  devotion  at  home. 
Upon  consultation  had  with  some  of  his  politicians,  he  came  to 
this  resolve.  To  set  up  two  golden  calves,  as  tokens  or  signs  of 
the  divine  presence  ;  and  persuade  the  peojile  they  might  as  well 
stay  at  home,  and  offer  sacrifice  to  those,  as  go  to  Jerusalem  to 
worship  before  the  ark  ;  and  some  are  so  charitable  as  to  think 
they  were  made  to  represent  the  mercy-seat,  and  the  cherubims 
over  the  ark.  But,  more  probably,  he  learnt  it  of  the  Egyptians, 
in  whose  land  he  had  sojourned  for  some  lime,  and  who  wor- 
shipped their  god  Apis,  under  the  similitude  of  a  bull  or  calf. 
(1.)  He  would  not  be  at  the  charge  of  building  a  golden  temple, 
as  Solomon  had  done ;  two  golden  calves  are  the  most  that  he 
can  afford.  ( 2.)  He  intended,  no  doubt,  by  these  to  represent, 
or  rather  make  present,  not  any  false  god,  as  Moloch  or  Chemosli, 
but  the  true  God  only,  the  God  of  Israel,  the  God  that  brought 
them  up  out  of  the  land  of  Egypt,  as  he  declares,  «.28.  So  that 
it  was  no  violation  of  the  first  commandment,  but  the  seconil. 
And  he  chose  thus  to  engage  the  people's  devotion,  because  he 
knew  there  were  many  among  them,  so  in  love  with  images,  that, 
for  the  sake  of  the  calves,  they  would  willingly  quit  God's  temple, 
where  all  images  were  forbidden.  (3.)  He  set  up  two,  by  degrees 
to  break  people  off  from  the  belief  of  the  unity  of  the  godliead, 
which  would  pave  the  way  to  the  polytheism  of  the  Pagans,  lb- 
set  up  these  two  at  Dan,  and  Beth-el,  one  the  utmost  border  of 
his  country  northward,  the  other  southward,  as  if  they  were  llie 
guardians  and  protectors  of  the  kingdom.  Belh-el  lay  close  lo 
Judah  :  he  set  up  one  there,  to  temjit  those  of  Reholxiam's  siibiects 
"ver  to   him,  who  were  inclined  to  image-woisliip,  in  lieu  of  tho-e 

01  his  subjects,  that  would  continue  to  go  to  Jerusalem.  He 
up  the  other  at  Dan,  for  the  convenience  of  those  that  Jay  iii.i.-t 
remote,  and  because  Micah's  images  had  been  set  up  llitre,  and 
great  veneration  paid  to  them  for  many  ages,  Judg.  1«.  .'Jit. 
Belh-cl  signifies  the  house  of  God,  wliicli  eaie  some  colour  to 
the  superstition  ;  but  the  propliet  called  it  Dcthaven,  the  house 
of  vanity,  or  iniquity. 

4.  The  people  complieil  with  him  herein,  and  were  (oud  eii..u;;l. 
of  the  novelty;  [hey  u-ent  to  worship  txfore  l/a-  one,  •nit  milo 
Ban,  V. SO.  to  that  at  Dan  first,  because  it  was  first  set  up;  nr 
even  to  that  at  Dan,  though  it  lay  such  a  great  way  off.  'I'lic  y 
that  thought  it  much  to  go  to  Jerusalem,  to  worship  God  accord- 
ing to  his  institution,  made  no  difficulty  of  going  twice  as  far,  to 
Dan,  to  worship  him  according  to  their  own  inventions.  Or,  llu  y 
are  said  to  go  to  one  of  the  calves  at  Dan,  because  Abijali  king  of 
Judah,  wilhin  twenty  years,  recovered  Beth-cl,  2  Cliron.  13.  M). 
and,  it  is  likclv,  removed  the  golden  calf,  or  forbade  the  use  of  it, 
and  then  they  had  only  that  at  Dan  to  go  to.  This  became  a  siu ; 
and  a  great  sin  it  was,  against  the  express  letter  of  the  second 
commandment.  God  had  sometimes  dispensed  with  the  law 
concerning  worshipping  in  one  place,  but  never  allowed  tlie 
worship  of  him  by  images.  Hereby  they  justified  their  fathers  in 
making  the  calf  at  Horeb,  though  God  had  so  fully  shewn  his 
displeasure  against  them  for  it,  and  threatened  to  visit  for  it  in 
the  day  of  visitation,  Exod.  32.24.  So  that  it  was  as  great  a 
contempt  of  God's  wrath  as  it  was  of  his  law  ;  and  thus  they 
added  sin  to  sin.  Bishop  Patrick  quotes  a  saying  of  the  Jews, 
That  till  Jeroboam's  lime  the  Israelites  sucked  but  one  calf,  but 
from  that  time  Ihev  sucked  two. 

5.  Having  set  up  tlie  gods,  he  fitted  up  accommotlalions  foi 
Ihcm;  wherein    he  varied   from   Ihe  divine   .Tppoinlmeiit,   we   ani 

lere  told;  which  inliniates  that,  in  oilier  tilings,  lie  iiril.ited  wli:U 


Before  Clirist  J»74. 


i  KlXnS    XII.  Mil. 


A   I'ropliet  .sen!  lo  Jeiolioam, 


was  (bne  in  Jiidab,  p. 52.  ai  well  as  be  couKI.     Sec  liow  one  ermr 
niiilliplied  Into  nianv. 

d.)  He  Mia<le  a  boiisp  of  liich  places,  or  of  allars;  one  lemplr 
at  Dan,  we  mav  suppose,  and  another  at  Bctli-el,  u.  31.  and  in 
facd  many  altars,  prohaldv,  complainins;  of  it  as  an  Inconvenience, 
that  in  the  temple  of  Jerusalem  there  was  hut  one.  The  multi- 
plxins  of  altars  passed  with  some  for  a  piece  of  devotion,  but  God, 
i»v  tlie  prophet,  puts  another  construction  upon  it,  Hos.  8.  11. 
Epiiraiiii  has  made  many  altars  to  sin, 

(•2.)  He  made  priests  of  the  lowest  of  the  people;  and  the 
Jowesi  of  the  people  were  good  enough  to  be  priests  to  his  calvt-s, 
anc)  loo  pood.  He  made  priests  from  the  extrcmrst  parts  of  llir 
■people,  thai  is,  some  out  of  everv  corner  of  the  country,  whom  he 
ordered  to  reside  among  their  neighbonrs,  to  instruct  them  in  his 
appointments,  and  reconcile  them  to  them.  Thus  were  thev 
dispersed  as  the  Levites,  but  were  not  of  the  sons  of  Levi .  But 
the  priests  of  the  liiifh  places,  or  altars,  he  ordered  to  reside  in 
Belh-el,  as  the  priests  at  Jerusalem,  v.'ii.  to  attend  the  public 
service. 

(3.)  The  feast  of  tabernacles,  which  God  'i;ifl  ;  ppointcd  on  the 
fifteenth  dav  of  Iho  seventh  month,  he  .i  'lomnMi  o  the  fifteenth 
dav  of  the  eighth  month,  u.3'2.  the  mi-<ii'Ii  ,rhi,k  he  devised  of 
his  OHTi  heart,  to  shew  his  (xmer  in  ecclesiastical  matters,  v.  33. 
The  passoverand  penlecost  he  observed  m  Iheii  pioper  season,  or 
did  not  oljserve  them  at  all,  or  with  little  >  'bniiiit)  in  comparison 
with  this. 

(4.)  He  himself  assuming:  a  power  to  mate  jiriists,  io  marvel 
if  he  undertook  to  do  the  |)riests' work  with  'ii>  own  hands:  He 
offered  vpon  the  altar  twice,  it  is  mentionevi,  v.  32,  S3,  as  also 
that  he  burnt  incense.  This  was  connived  a  ni  bin.,  I  ecause 
it  was  of  a  piece  with  the  rest  of  his  irregulari  its,  bi.'  in  king 
Uzziah  it  was  immediately  punished  with  the  pi  'g  ■«■  ol  leprosy. 
He  did  it  himself,  to  make  him  look  great  among  che  people,  and 
lo  get  the  reputation  of  a  devout  man  ;  also  to  grace  the  solemnitv 
nf  his  new  festival,  with  which  it  is  likely,  at  this  time,  he  joined 
the  feast  of  the  dedication  of  his  altar. 

An<l  thus,  [1.]  Jeroboam  sinned  himself;  yet  perhaps  excnsed 
hiniHcIf  to  the  world,  and  his  own  conscience,  with  this,  that  he 
did  not  do  so  ill  as  Solomon  did,  who  worshipped  other  gods. 
[2.]  He  made  Israel  to  sin,  drew  them  off  from  the  worship  of 
God,  and  entailed  idolatry  upon  their  seed.  And  thereby  they 
were  punished  for  deserting  the  thrones  of  the  honse  of  David. 

The  learned  Mr.  Whiston,  in  his  chronology  for  the  adjusting 
of  the  annals  of  the  two  kingdoms  of  Judah  and  Israel,  supposes 
that  Jeroboam  changed  the  calculation  of  the  year,  and  made  it 
to  contain  but  eleven  months,  and  that  by  those  years  the  reigns 
of  the  kings  of  Israel  are  measured,  till  Jehu's  revolution,  and  no 
longer;  in  which  interval,  eleven  years  of  the  annals  of  Jndah 
answer  to  twelve  in  those  of  Israel. 


CHAP.  XIII. 

In  the  chtsc  of  the  forep;oiyif:  chapter,  ice  ifft  Jcrohoam  atfentf'.n^  hrx  nltnr  at 
Refh-el,  and  there  tre  find  him  in  the  be^innini;  of  this,  irhen  lie  vrceired  a 
tentimanij  from  God  af^ainst  his  idnhtry  and  apuxtacy,  Tiiis  was  sent  him  hrf 
n  prophet,  a  man  of  God  that  lived  in  Judah,  irhn  is  the  prrncipnl  sithject  nf 
the  stortj  nf  this  chapter,  where  tre  are  told,  I.  What  passed  hetween  him  and 
the  new  krn^,  1.  The  prophet  threatened  Jeroboam's  altar,  (v.  1,  2.)  and  gnre 
him  a  sign,  (r.  3.)  trhich  immediately  came  to  pass,  r.  5.  2.  The  king  threat- 
rned  the  j*roph(t,  and  was  himself  made  another  si;rn,  i*y  the  withering  of 
his  hand,  (v.  4.)  and  the  restoring  of  it,  vpon  his  sabmission,  and  the  prophet's 
intercession,  v.  0.  3.  The  prophet  refused  the  kindness  offered  him  thereupon, 
r.7..10.  //.  What  passed  bctu-een  him  and  the  old  prophet.  1.  The  old 
prophet  fetched  him  back  by  a  ]ie,  and  gave  him  entertainment,  r.  1T..19. 
2.  He,  far  accepting  it,  in  disobedience  to  the  dirine  command,  is  threatened 
with  death,  r.  20.  .22.  And,  3.  The  threatening  is  executed,  for  he  is  slain  by 
a  lion,  (t.  23,  24.)  and  buried  at  Beth-el,  v.  25  .  .32.  4.  Jeroboam  is  hardened 
in  his  idolatry,  r.  33,  3 1.     Tliy  jiidgnienls,  Lord,  are  a  great  deep. 

1.     A    ND,  hcliold,  there  came  a  man  of  God  out 
■  Jr\.    of  Judah   bv  the  word  of  the  Lord  unto 


iiit.-eii.s(^  2.  .And  he  cried  imainsl  the  :dl;ii-  in  liif 
word  of  tlie  Lord,  and  said,  O  altar,  altar,  tl'.ns 
sailh  the  Lord  ;  Behohl,  a  chihl  shall  he  borii 
unto  the  house  of  David,  Josiah  by  name;  and 
upon  thee  shall  he  offer  the  [7rie.sts  of  the  hiiih 
places  that  hniii  incense  upon  thee,  and  men's 
hones  shall  be  burnt  itpon  thee.  And  he  gave  a 
.sign  the  same  day,  .saying.  This  is  the  sign  nhich 
the  Lord  hath  s|)oken  ;  Behold,  the  allar  shall 
he  rent,  and  the  ashes  that  are  upon  it  shall  be 
poured  out.  4.  And  it  came  to  pass,  when  king 
Jeroboam  heard  the  saying  of  the  man  of  God, 
which  had  cried  against  the  altar  in  Beth-el,  that 
he  put  forth  his  hand  from  the  altar,  saying,  Lay 
hold  on  him.  And  his  hand,  which  he  put  forllt 
against  him,  dried  up,  so  that  he  could  not  pull  il 
in  again  to  him.  5.  The  altar  also  was  rent,  aiul 
the  ashes  poured  out  from  the  altar,  according  lo 
the  sign  which  the  inan  of  God  had  given  by  the 
word  of  the  Lord.  6.  And  the  king  answered  and 
said  unto  the  man  of  God,  Entreat  now  the  face 
of  the  Lord  thy  God,  and  pray  for  me,  that  my 
hand  may  be  restored  me  again.  And  the  man 
of  God  besought  the  Lord,  and  the  king's  hand 
was  restored  him  again,  and  became  as  it  uas 
before.  7.  And  the  king  said  unto  the  man  of  God, 
Come  home  with  me,  and  refresh  thyself,  and  I 
will  give  thee  a  reward.  8.  And  the  man  of  God 
said  unto  the  king.  If  thou  wilt  give  me  half  thine 
house,  I  will  not  go  in  with  thee,  neither  will  I  eat 
bread  nor  drink  water  in  this  place:  9.  For  so  il 
was  charged  me  by  the  word  of  the  Lord,  saying. 
Eat  no  bread,  nor  drink  water,  nor  turn  again  by 
the  same  way  that  thou  earnest.  10.  So  he  went 
another  way,  and  returned  not  by  the  way  that  he 
came  to  Beth-el. 

Here  is, 

I.  A  messenger  sent  to  Jeroboam,  to  signify  to  him  God's  dis- 
pleasure against  his  idolatry,  c.l.  The  army  of  Judah,  that  aimed 
to  ruin  him,  was  countermanded,  and  might  not  draw  a  sword 
against  him,  cA.  12.24.  but  a  prophet  of  Judah  is,  instead  thereof, 
sent  to  reclaim  him  from  his  evil  way,  and  is  sent  in  time,  while 
he  is  but  dedicating  his  altar,  before  his  heart  is  hardened  liv  llie 
ileceitfulness  of  his  sin  ;  for  God  delights  not  fn  the  death  of 
sinners,  but  would  rather  they  would  turn,  and  live.  How  bold 
was  the  messenger,  that  durst  attack  the  king  in  his  pride,  and 
interrupt  the  solemnity  he  was  proud  of !  They  that  go  on  God's 
errand  must  not  fear  the  face  of  man  :  they  know  who  will  bear 
Ihem  out.  How  kind  was  He  that  sent  him  to  warn  Jeroboam 
of  the  wrath  of  God  revealed  from  heaven,  against  his  ungodli-ness 
and  unrighteousness ! 

II.  The  message  delivered  in  God's  name,  not  whispered,  but 
cried  with  a  loud  voice,  denoting  both  the  prophet's  courage,  thai 
he  was  neither  afraid  nor  ashamed  to  own  it,  and  bis  earnestness, 
that  he  desired  to  be  heard  and  heeded  by  all  that  were  present, 
who  were  not  a  few,  on  this  great  occasion.  It  is  directed,  not  to 
Jeroboam,  or  to  the  people,  but  to  the  altar,  the  stones  of  which 
will  sooner  hear  and  yield,  than  they  who  were  mad  upon  their 
idols,  and  deaf  to  divine  calls.  Yet,  in  threatening  the  allar,  he 
threatens   the  founder  and   worshippers,  to  whom  il  is  as  dear  as 


Belh-el  :    and  Jeroboam  stood   by  the  ailar  to  burn     Iheir  own  souls,  and  who  might  conclude,  "If  God's  wrath  fasten 


I 


Befcio  ChvU  974. 


I  Ki.NGs.  xni. 


The  Withering  of  Jeroboams  Um:\, 


u])oii  life  lifi'lcss  gdiltless  altar,  liow  sliall  we  escape  ^"  That  wliicli 
is  f..rt(<ili(  coiueiiiiiig;  llie  altar,  (i'.  2.)  is,  that,  in  process  of  time, 
(I  prince  of  llie  limise  of  David,  Josiali  1>^  name,  should  pollute 
tills  ;dlur  l>\  sacrificing  tlie  idolatrous  priests  themselves  ii|)on  it, 
and  burning  Ihe  hones  of  dead  men.  Let  Jeroboam  know,  and  be 
«uTe,  1 .  That  llie  altar  he  now  consecrated,  should  be  desecrated. 
Idolatrous  worship  will  not  continue,  but  the  word  of  Ihe  Lord 
will  eu<lure  for  ever.  2.  That  the  priests  of  t/te  high  places  he 
now  made  should  themselves  be  made  sacrifices  to  the  justice  of 
(hkI,  and  the  first  and  only  sacrifices  upon  this  altar  that  would 
lie  (ileasing  to  him.  If  the  offering  be  such  as  is  an  abomination  to 
<>oil,  it  would  follow,  of  course,  that  the  offerers  must  themselves 
f:ili  under  his  wrath,  which  will  abide  upon  them,  since  it  is  not 
"'lierwise  transmitted.  3. That  this  should  be  done  by  a  branch 
('/  Ihp  house  of  David.  That  family  which  he  and  his  kingdom 
had  despised,  and  treacherously  deserted,  should  recover  so  much 
power  as  to  demolish  that  altar  which  he  thought  to  establish  ;  so 
that  right  and  truth  should,  at  length,  prevail  both  in  civil  and 
sact'ed  matters,  notwithstanding  the  present  triumphs  of  those  that 
were  given  to  change  the  fear  both  of  God  and  the  Icing.  It  was 
about  3.56  years  ere  Ibis  prediction  was  fulfilled,  yet  it  was  spoken 
of  as  sure  and  nigh  at  h;ind,  for  a  thousand  years  with  God  are  but 
as  one  dav.  Nolhinc  more  contingent  and  arbitrary  than  the 
piving  of  names  to  persons,  yet  Josiah  is  here  named  above  300 
years  before  he  was  born.  Nothing  future  is  hidden  from  God, 
There  are  names  ill  Ihc  l/onk  o(  the  divine  jirescieiicc,  Pliil.4.  3. 
names  written  in  heann. 

III.  A  sign  is  given  for  Ihe  confirming  of  the  truth  of  this  pre- 
diction, that  llie  altar  should  be  shaken  to  pieces  by  an  invisible 
power,  and  the  ashes  of  the  sacrifice  scattered,  t).  3.  which  came 
to  pass  immedialelv,  v.-y.  This  was,  1.  A  proof  that  Ihe  prophet 
was  sent  of  God,  ic/io  confirmed  the  word  with  this  sign  following, 
Mark,  1<).  20.  2.  A  present  indication  of  Ciod's  displeasure  against 
these  idolatrous  sacrifices.  How  could  the  gift  be  acceptable, 
when  the  allar  that  should  sanctify  it  was  an  abomination?  3.  It 
was  a  reproach  to  the  people,  whose  hearts  were  harder  than  the.se 
stones,  and  rent  not  under  the  word  of  the  Lord.  4.  It  was  a 
specimen  of  what  should  be  done  to  it  in  the  accomplishment  of 
this  prophecy  by  Josiah;  it  was  now  rent,  in  token  of  its  being 
then  ruined. 

IV.  Jeroboam's  hand  withered,  which  he  stretched  out  to  seize 
or  smite  the  man  of  God,  v.  4.  Instead  of  trembling  at  the  mes- 
sage, as  he  might  well  have  done,  he  assaulted  him  that  brought 
it,  in  defiance  of  Ihe  w  rath  of  which  he  was  warned,  and  contempt 
of  that  srrace  which  sent  him  the  warning.  Rebuke  a  sinner,  and 
he  will  hate  thee,  and  do  thee  a  mischief,  if  he  can  ;  vet  God's 
prophets  must  ralber  expose  themselves  than  betray  their  trust : 
he  that  employs  Ihem  will  protect  them,  and  restrain  the  wrath 
of  man,  a.s  he  did  JeroU^am's  here,  by  withering  his  hand,  so  that 
he  coidd  neither  hurt  the  prophet,  nor  draw  it  in  to  hel[)  himself. 
When  his  hand  was  stretched  out  to  burn  incense  to  his  calves,  it 
was  not  ^^i^llered  ;  but  when  it  was  stretched  out  against  a  prophet, 
lie  shall  have  no  use  of  it,  till  he  humble  himself.  Of  all  Ihe 
wickedness  of  Ihe  wicked,  there  is  none  more  provoking  to  God 
Ihan  their  malicious  attempts  against  his  prophet.^,  of  whom  he 
has  said.  Touch  them  not,  do  them  no  harm.  As  this  was  a 
punishment  of  Jeroboam,  and  answering  to  the  sin,  so  it  was  the 
deliierance  of  the  prophet.  God  has  many  ways  of  disabling  the 
lueiiiies  of  his  church  to  execute  their  mischievous  purposes. 
Jerolioam's  inability  to  pull  in  his  hand,  made  him  a  spectacle  to 
all  nliiMit  him,  that  they  might  see  and  fear.  If  God,  in  justice, 
harden  the  hearts  of  sinners,  so  that  the  hand  thev  have  stretched 
out  in  sin,  they  cannot  pull  in  again  by  repentance,  that  is  a  spi- 
ritual judgment,  represented  by  Hiis,  and  much  more  dreadful. 

V.  The  sudden  healing  of  the  hand  that  was  suddenly  dried  up, 
upon  his  submission,  v.(i.  That  word  of  God  which  should  have 
tcuclied  his  conscience,  humbled  him  not,  but,  this  which  <ouc/ierf 
(t/<  bnne  and  his  flesh,  brings  down  his  jnoud  spirit.  He  looks  for 
Icip  MOW,   l.Not  from  his  calves,  but  from  God  only,   from   his 

ower.  and   his  favour.     He  wounded,  and   r.  j  hand  but  his  can  | 


make  whole.  2.  Not  by  his  own  sacrifice  or  incense,  but  by  thfl 
prayer  and  intercession  of  the  prophet,  whom  he  had  just  now 
threatened,  and  aimed  to  destroy.  The  time  may  come,  when 
those  that  hate  the  pi-eaching,  would  be  glad  of  the  pravers,  of 
faithful  ministers.  "Pray  to  the  Lord  thy  God,"  says  Jen.boam; 
"thou  hast  an  interest  in  him,  improve  it  for  me."  Hut  observe, 
He  does  not  desire  him  to  pray  that  his  sin  might  be  pardoned, 
and  his  heart  changed,  only  that  his  hand  might  be  restored ;  thus 
Pharaoh  would  have  Moses  to  pray  that  Ciod  would  tahe  away  this 
death  only,  Exod.  10. 17.  not  this  sin.  The  prophet,  as  became  a 
man  of  God,  renders  good  for  evil,  upbraids  not  Jeroboam  with 
his  impotent  malice,  nor  triumphs  in  his  submission,  but  imme- 
diately addresses  himself  to  God  for  him.  Those  only  are  entitled 
to  the  blessing  Christ  pronounced  on  the  persecuted,  thai  learn  of 
him  to  pray  for  their  persecutors,  Matth.  .5. 10,  44.  When  the 
prophet  thus  honoured  God,  bv  shewing  himself  of  a  forijiving 
spirit,  fiod  put  this  further  honour  upon  him,  that,  at  his  word,  he 
recalled  the  Judgment,  and,  by  another  miracle,  healed  the  w  illiered 
hand  ;  that,  by  the  goodness  of  God,  Jeroboam  might  be  hd  to  re- 
pentance, and  if  he  were  not  broken  by  the  judgment,  \rt  might 
!)«  melted  by  Ihe  mercy.  With  both  he  seemed  affected  for  the 
present,  but  the  impressions  wore  off. 

VI.  The  prophet's  refusal  of  Jeroboam's  kind  inxilation  :  in 
which  observe,  l.That  God  forbade  his  messenger  to  eat  or  drink 
in  Beth-el,"  V. 9.  to  shew  his  detestation  of  their  execrable  idolatry, 
and  apostacy  from  God,  and  to  teach  us  not  to  have  fellowship 
with  the  works  of  darkness,  lest  we  have  infection  from  Ihem,  or 
give  encouragement  to  Ihem.  He  must  not  turn  bark  the  same 
wag,  but  deliver  his  message  as  it  were  in  transitu— ^as  be  passes 
along.  He  shall  not  seem  to  be  sent  on  purpose,  (they  were 
unworthy  such  a  favour,)  but  as  if  he  only  called  bv  the  way,  his 
spirit  being  stirred,  like  Paul's  at  Athens,  as  he  passed,  and  saw 
their  devotions.  God  would,  by  this  command,  try  his  prophet, 
as  he  did  Ezekiel,  whether  he  would  not  be  rebellious,  like  that 
rebellious  house,  Ezek.2.  8.  2.  That  Jeroboam  was  so  affected 
with  the  cure  of  his  hand,  that  though  we  read  not  of  his  thanks- 
givings to  God  for  the  mercy,  or  of  his  sending  an  offering  to  the 
altar  at  Jerusalem,  in  acknowledgment  of  it,  yet  he  was  w  illing  to 
express  his  gratitude  to  the  prophet,  and  pay  him  for  his  prayers, 
V.  7.  Favours  to  the  body  will  make  even  graceless  men  seem 
grateful  to  good  ministers.  3.  That  the  prophet,  though  hungry 
and  weary,  and,  perhaps,  poor,  in  obedience  to  the  divine  com- 
mand, refused  both  the  entertainment,  and  the  reward,  proffered 
him.  He  might  have  supposed  his  acceptance  of  it  would  give 
him  an  opportunity  of  discoursing  further  with  the  king,  in  order 
to  his  effectual  reformation,  now  that  he  was  convinced  ;  vet  he 
will  not  think  himself  wiser  than  God,  but,  like  a  faithful  careful 
messenger,  hastens  home  when  he  has  done  his  errand.  They 
have  little  learned  the  lesson  of  self-denial,  that  cannot  forbear 
one  forbidden  meal. 

11.  Now  there  dwelt  an  old  prophet  in  Beth-el; 
and  his  sons  came,  and  told  liim  all  the  works  tliat 
the  man  of  God  had  donetliat  day  in  Beth-el;  the 
words  which  he  had  spoken  nnto  the  king,  them 
tliey  told  also  to  their  father.  12.  And  their  father 
said  unto  tliem,  What  way  went  he  ?  For  iiis  sons 
had  seen  what  way  the  man  of  God  went,  which 
came  from  Judah.  13.  And  he  said  unto  his  sons, 
Saddle  me  tlie  ass.  So  they  saddled  him  the  as.s: 
and  lie  rode  thereon,  14.  And  went  after  the  man 
of  God,  and  found  him  sitting  under  an  oak  :  and 
he  said  nnto  him,  Art  thou  the  man  of  God  liiat 
camest  from  Judah?  And  he  said,  I  a)>i.  15.  Then 
lie  said  unto  him,  Come  liome  with  me,  and  cat 
bread.     16.  And  he  said,  I  may  not  vctitrn  with 


Before  Christ  974. 


I  KINGS.  XIII. 


Tlie  Prophet  deceived. 


lliee,  nor  go  in  willi  lliec:  neillier  will  I  enl  l)rpn(l 
nor  drink  water  willi  thee  in  lliis  place:  17.  For 
it  was  said  to  me  hy  ibe  word  of  the  Lokd,  Thon 
.slialt  eat  no  lnea(t  nor  drink  water  liiere,  nor  turn 
a^jain  to  go  by  the  way  that  thon  earnest.  18.  He 
«aid  (in'o  him,  I  am  a  pro|)het  also  as  thon  art; 
and  an  angel  spake  nnto  me  by  tiie  word  of  the 
Lord,  .saying.  Bring  him  iiack  with  thee  into  thiiie 
liotise,  that  he  may  eat  bread  and  drink  water. 
Jiut  he  lied  nnto  him.  19.  So  he  went  back  with 
liim,  and  did  eat  bread  in  his  house,  and  drank 
water.  20.  And  it  came  to  pass,  as  they  sat  at 
the  table,  that  the  word  of  the  Lord  came  unto 
the  prophet  that  brought  him  back  :  21.  And  he 
cried  nnto  the  man  of  God  that  came  from  Judah, 
saying.  Thus  saith  the  Lord,  Forasmuch  as  thou 
bast  disobeyed  the  mouth  of  the  Lord,  and  hast 
not  kept  the  commandment  which  the  Lord  thy 
God  commanded  thee,  22.  But  camest  back,  and 
hast  eaten  bread,  and  drunk  water,  in  the  place  of 
the  which  tlie  Lord  did  say  to  thee,  Eat  no  bread, 
and  drink  no  water;  thy  carcase  shall  not  come 
unto  the  sepulchre  of  thy  fathers. 

The  man  of  God  had  honestly  and  bravely  refused  the  king's 
invitation,  tlioiigh  he  promised  him  a  reward;  yet  was  over- 
jiersuaded  l)y  an  old  prophet,  to  come  back  with  him,  and  dine 
in  Beth-el,  contrary  to  llie  command  given  him.  Here  we  find 
how  dear  this  dinner  cost  him.     Observe,  with  wonder, 

I.  The  old  prophet's  wickedness.  I  cannot  but  call  him  a  false 
prophet  and  a  had  man;  i)  being  nnich  easier  to  believe  that  from 
one  of  such  a  bad  character,  should  be  extorted  a  confirmation  of 
what  the  man  of  God  said,  as  we  find,  d.  32.  than  that  a  true 
prophet,  and  a  good  man,  should  tell  such  a  deliberate  lie  as  he 
did,  and  father  it  upon  (lod.  A  f/nod  free  could  never  bring  forth 
suck  corrupt  fruit.  Perhaps  he  was  trained  up  among  the  sons  of 
llip  prophets,  in  one  of  Samuel's  colleges  not  far  off,  whence  he 
retained  the  name  of  a  prophet,  but,  growing  worldly  and  profane, 
llie  spirit  of  prophecy  was  departed  from  him.  If  he  had  been  a 
good  prophet,  he  would  liave  reproved  Jeroboam's  idolatry,  and 
mit  have  suffered  his  sons  to  atteud  his  altars,  as,  it  should  seem, 
lln>v  did. 

Now,  1.  Whether  he  had  any  good  design  in  fetching  back  the 
man  of  God,  is  not  certain.  One  may  hope  that  he  did  it  in  com- 
passion to  liini,  concluding  he  wanted  refreshment,  and  out  of  a 
desire  to  be  better  acquainted  with  him,  and  more  fully  to  under- 
stand bis  errand  than  he  could  from  the  report  of  bis  sons  ;  ye', 
his  sons  lia\ing  told  him  all  that  ()assed,  and  particularly  that  tlie 
prophet  was  forbidden  to  eat  or  drink  there,  which  he  had  openly 
(old  Jerol)oani,  it  is  supposed  to  have  been  done  with  a  bad  design, 
Jo  draw  him  into  a  snare,  and  so  to  expose  him  ;  for  false  prophets 
liave  ever  been  llie  worst  enemies  to  the  true  prophets,  usually 
aiiiilns:  to  destroy  Iheni,  but  sometimes,  as  here,  to  debauch  them, 
and  draw  llieni  from  their  duty.  Thus  they  gave  the  Nazarites 
tine  to  drink,  Amos,  2. 12.  that  they  might  glory  in  their  fall. 

But,  2.  It  is  certain  that  lie  took  a  very  bad  method  to  bring  him 
back.  When  the  man  of  God  had  told  him,  "  I  may  not,  and 
therefore  I  will  not,  return  to  eat  bread  with  thee,"  (his  resolutions 
concurring  with  the  divine  command,  «.  16, 17.)  he  wickedly  pre- 
tended that  he  bad  an  order  from  heaven  to  fetch  him  back  ;  he 
iiiijiosed  upon  him  his  former  character  as  a  prophet,  lam  a  pro- 
pint  also  as  thou  art ;  he  pirlcnded  he  had  a  vision  of  an  angel 
thai  sent  liini  on  this  errand  ;  but  it  was  all  a  lie,  it  was  a  banter 
uuon  nro;^hecy,  and  profane  in  the  highest  degree.     When  this 


oi.l  prophet  is  spoken  of,  2  Kings,  23. 18.  he  is  called  the  prophet 
that  came  out  oj  Snniuria,  whereas  there  was  no  such  place  as 
Samaria  till  long  after,  r/i.  10.24.  therefore,  1  take  it,  he  is  so 
called  there,  llioiigh  he  was  of  Beth-el,  because  be  was  like  those 
«ho  were  afterward  ikc  pmphets  nj  Samaria,  wlio  catned  God's 
people  Israel  in  err,  J<'r.23. 13. 

II.  The  good  jirophet's  weakness,  in  suffering  himself  to  be  thus 
imposed  upon ;  He  went  back  tvith  him,  v.  19.  He  that  had 
resolution  enough  to  refuse  the  invitation  of  the  king,  who  pro- 
mised him  a  reward,  could  not  resist  the  insinuations  of  one  that 
pretended  to  be  a  prophet;  good  people  are  more  in  danger  of 
being  drawn  from  their  duty  by  the  plausible  pretences  of  divinity 
and  saiictitv  than  by  external  inducements;  we  have  therefore 
need  to  beware  of  false  prophets,  and  not  believe  every  spirit. 

III.  Tlie  proceedings  of  divine  justice  hereupon;  and  here  we 
may  well  wonder  that  the  wicked  prophet,  who  told  the  lie,  and 
did  the  mischief,  went  unpunished,  while  the  holy  man  of  God, 
liiat  was  drawn  by  him  into  sin,  was  suddenly  and  severely  punished 
for  it.  What  shall  we  make  of  this!  The  judgments  of  God  are 
unfathomable;  the  deceived  and  the  deceiver  are  his,  and  he 
giveth  not  account  of  any  of  his  matters;  certainly  there  must  be 
a  judgment  to  come,  when  these  things  will  be  called  over  again, 
and  when  those  that  sinned  most,  and  suffered  least,  in  this  world, 
will  receive  according  to  tiieir  works.  l.The  message  delivered 
to  the  man  of  God  was  strange;  his  crime  is  recited,  r. 21,22.  it 
was,  in  one  word,  disobedience  to  an  express  command  ;  judgment 
is  given  upon  it.  Thy  carcase  shall  not  come  to  the  sepulchre  of 
thy  fathers,  that  is,  "Thou  shalt  never  reach  thy  own  house,  but 
shalt  be  a  carcase  quickly,  nor  shall  thy  dead  body  be  brought  to 
the  place  of  thy  fathers'  sepulchres,  to  be  interred."  2.  Yet  it  was 
more  strange  that  the  old  prophet  himself  should  be  the  messen- 
ger; of  this  we  can  give  no  account,  but  that  God  would  have  it 
so,  as  he  spake  to  Balaam  by  his  ass,  and  read  Saul  his  doom  by 
the  devil  in  Samuel's  likeness;  we  may  think  God  designed  hereby, 
(1.)  To  startle  the  lying  prophet,  and  make  him  sensible  of  his 
sin ;  the  message  could  not  but  affect  him  the  more,  when  he 
himself  had  the  delivering  of  it,  and  had  so  strong  an  impression 
made  upon  his  spirit  by  if,  that  he  cried  out,  as  one  in  an  agony, 
«.  21.  He  had  reason  to  think,  if  he  must  die  for  his  disobe- 
dience in  a  small  matter,  who  sinned  by  surprise,  of  how  mncb 
sorer  punishment  he  should  he  thought  worthy,  who  had  belied 
an  angel  of  God,  and  cheated  a  man  of  God,  by  a  deliberate 
forgery.  If  this  were  done  to  tke  green  tree,  what  shall  be  done 
to  the  dry?  Perhaps,  it  had  a  good  effect  upon  him;  those  who 
preach  God's  wralh  to  others,  have  hard  hearts  indeed,  if  they 
fear  it  not  themselves.  (2.)  To  put  the  greater  mortification  upon 
the  prophet  that  was  deceived,  and  to  shew  what  they  must  ex- 
pect who  hearken  to  the  great  deceiver;  they  that  yield  to  him 
as  a  tempter,  will  he  terrified  by  him  as  a  tormentor;  whom  he 
now  fawns  upon,  he  will  afterward  fly  upon,  and  whom  he  draws 
into  sin,  be  will  do  what  he  can  to  drive  to  despair. 

2.3.  And  it  came  to  pass,  after  he  had  eaten 
bread,  and  after  he  had  drunk,  that  he  saddled  for 
him  the  ass,  to  wit,  for  the  prophet  whom  he  had 
brought  back.  24.  And  when  he  was  gone,  a  lion 
met  him  by  the  way,  and  slew  him:  and  his  car- 
case was  cast  in  tlie  way,  and  the  ass  stood  by  it, 
the  lion  also  stood  by  the  carcase.  25.  And,  be- 
hold, men  passed  i)y,  and  saw  the  carcase  cast  in 
the  way,  and  the  lion  standing  by  the  carcase:  and 
they  came  and  told  it  in  the  city  where  the  ohl 
prophet  dwelt.  26.  And  when  the  prophet  that 
brought  him  back  from  the  way  heard  thereof,  he 
said.  It  is  tlie  man  of  God,  who  was  disobedient 
unto  the  word  of  the  Lord  :   therefore  the  Lord 


Before  Christ  974. 


I  KINGS.  XIII. 


The  ticceived  PrT^plu  t  sLiin, 


hnlli  <lelivere<i  liim  unto  the  lion,  wliich  lialh  torn 
him,  and  slain  him,  according  to  the  word  of  tlie 
LoKi),  which  he  spake  unto  him.  27.  And  he 
spal<e  h)his  sons,  sayin^?.  Saddle  me  tlie  ass.  And 
they  saddled  him.  28.  And  he  went,  and  found  his 
carcase  cast  in  the  way,  and  the  ass  and  the  lion 
standing  by  the  carcase:  the  lion  had  not  eaten  the 
carcase,  nor  torn  the  ass.  29.  And  the  prophet 
took  up  the  carcase  of  the  man  of  God,  and  laid  it 
upon  the  ass,  and  brought  it  back:  and  the  old 
prophet  came  to  the  city,  to  mourn,  and  to  bury 
him.  30.  And  iie  laid  his  carcase  in  his  own  grave ; 
and  they  mourned  over  him,  saying,  Alas,  my 
l)rother!  31.  And  it  came  to  pass,  after  he  had 
buried  him,  that  he  spake  to  his  sons,  saying,  When 
I  am  dead,  then  bury  me  in  the  sepulchre  wherein 
the  man  of  God  is  buried  ;  lay  my  bones  beside 
his  bones:  32.  For  tlie  saying  wliich  he  cried  by 
the  word  of  the  Lord  against  the  altar  in  Beth-el, 
and  against  all  the  liouses  of  llie  iiigli  places  which 
are  in  tlie  cities  of  Samaria,  shall  surely  come  to 
pass.  33.  After  this  thing,  Jeroboam  returned  not 
from  his  evil  way,  but  made  again  of  the  lowest  of 
the  people  priests  of  the  high  places:  whosoever 
would,  he  consecrated  him,  and  he  became  oiie  of 
the  priests  of  the  high  places.  34.  And  this  thing 
became  sin  unto  the  house  of  Jeroboam,  even  to 
cut  it  off,  and  to  destroy  it  from  off  the  face  of  the 
earth. 

Here  is, 

I.  The  dealh  of  the  deceived  disobedient  prophet.  The  old 
prophet  that  had  deluded  him,  as  if  he  would  make  him  some 
amend:i  for  the  wrong  he  had  done  him,  or  help  to  prevent  the 
mischief  threatened  him,  furnished  him  with  an  ass  to  ride  home 
on ;  but,  by  the  way,  a  lion  set  upon  him,  and  killed  him,  v.  23, 24. 
He  did  but  turn  back  to  refresh  himself  when  he  was  hungry,  and, 
behold,  he  must  die  for  it;  see  1  Sam.  14. 43.  But  we  must  con- 
sider, 1.  That  his  offence  was  great,  and  it  would,  by  no  means, 
justify  him,  that  he  was  drawn  into  it  by  a  lie;  he  could  not  be 
so  certain  of  the  countermand  sent  by  another,  as  he  was  of  the 
command  given  to  himself;  nor  had  he  any  ground  to  think  that 
the  command  would  be  recalled,  when  the  reason  of  it  remained 
in  force,  which  was,  that  he  might  testify  his  detestation  of  the 
wicke<lness  of  that  place.  He  had  great  reason  to  suspect  the 
honesty  of  this  old  prophet,  who  did  not  himself  bear  his  testimony, 
nor  did  God  think  fit  to  make  use  of  him  as  a  witness  against  the 
idolatry  of  the  cily  he  lived  in:  however,  he  should  have  taken 
time  to  beg'  direction  from  God,  and  not  have  complied  so  soon. 
Did  he  think  this  old  prophet's  house  safer  to  eat  in  than  other 
houses  at  Belh-el,  when  God  had  forbidden  him  to  eat  in  any? 
That  was  to  refine  upon  the  command,  and  make  himself  wiser 
than  God.  Did  he  think  to  excuse  himself,  that  he  was  hungry? 
Had  he  never  read,  that  man  lives  not  by  bread  alone?  2.  That  his 
(leaMi  was  for  the  glory  of  God  ;  for  by  this  it  appeared,  (1.)  That 
nothing  is  more  provoking  to  him  than  disobedience  to  an  express 
command,  though  in  a  small  matter,  which  makes  his  proceedings 
against  our  first  parents,  for  eating  forbidden  fruit,  the  easier  to 
be  accounted  for.  (2.)  That  God  is  displeased  at  the  sins  of  his 
own  people,  and  no  man  shall  be  |)rolecled  in  disobedience  by  the 
snnctily  of  his  profession,  the  dignity  of  his  office,  his  nearness  to 
God,  or  any  good   services  lie  has  done  for  him.      Perhaps  God, 


Jeroboam's  heart,  since  he  was  not  reformed  by  ihe  Hilberljii;  ol 
his  hand  ;  for  he  would  l)e  apt  to  make  a  bad  use  of  it,  and  to  say 
that  the  prophet  was  well  enough  served  for  meddling  with  his 
altar,  he  had  better  have  stayed  at  home;  nay,  he  would  say  that 
Providence  had  punished  him  for  his  insolence,  and  the  lion  had 
done  that  which  his  withered  hand  might  not  do;  liowever,  bv 
this  he  intended  to  warn  all  those  whom  he  employs,  strictly  to 
observe  their  orders,  at  their  peril. 

M,  The  wonderful  preservation  of  his  dead  body,  which  was  a 
token  of  God's  mercy  remembered  in  tlie  midst  of  wrath;  the  lion 
that  gently  strangled  him,  or  tore  him,  did  not  devour  his  dead 
body,  nor  so  much  as  tear  the  ass,  w. 24, 25, 28.  Nay,  «hat  was 
more,  he  did  not  set  upon  the  travellers  that  passed  bv,  and  saw 
it,  nor  upon  the  old  prophet,  (who  had  reason  enough  to  fear  it,) 
when  he  came  to  take  up  the  corpse;  his  commission  was,  to  kill 
the  prophet,  hitherto  he  should  go,  but  no  farther:  thus  God 
shewed,  that,  though  he  was  angry  with  him,  his  anger  was  turned 
awav,  and  the  punishment  went  no  further  than  death. 

HI.  The  care  which  the  old  prophet  took  of  his  burial;  when 
he  heard  of  the  unusual  accident,  he  concluded  it  was  the  mau  <if 
God,  tvho  was  disobedient  to  his  Master,  (and  whose  fault  was 
that?)  there/ore  the  Lord  has  delivered  hint  to  the  lion,  v.2G.  It 
had  well  become  him  to  have  asked  why  the  lion  was  not  sent 
against  him  and  his  house,  rather  than  against  the  good  man  whom 
he  had  cheated.  He  took  up  the  corpse,  d.29.  If  there  were 
any  truth  in  the  vulgar  opinion,  surely  the  corpse  bled  afresh,  when 
he  touched  it,  for  he  was,  in  effect,  the  murderer,  and  it  was  hut 
a  poor  reparation  for  the  injury,  to  inter  the  dead  body:  perhaps, 
when  he  cheated  him  into  his  ruin,  he  intended  to  laugh  at  him; 
yet  now  his  conscience  so  far  relents,  that  he  weeps  over  him, 
and,  like  Joab  at  Abner's  funeral,  is  coni|)elled  to  be  a  mourner 
for  him  whom  he  had  been  the  death  of;  they  said,  Alas,  my 
brother!  r. 30.  The  case  was  indeed  very  lamentable,  that  so 
good  a  man,  a  prophet  so  faithful,  and  so  bold  in  God's  cause, 
should,  for  one  offence,  die  as  a  criminal,  while  an  old  lying 
prophet  lives  at  ease,  and  an  idolatrous  prince  in  pomp  and  power. 
Thy  way,  0  God,  is  in  the  sea,  and  thy  path  in  the  great  waters. 
We  cannot  judge  of  men  by  their  sufferings,  nor  of  sins  by  their 
present  punishments ;  with  some,  the  flesh  is  destroyed,  that  the 
spirit  may  be  saved,  while  with  others  the  flesh  is  pampered,  that 
the  soul  may  ripen  for  hell. 

IV.  The  charge  which  the  old  prophet  gave  his  sons  concerning 
his  own  burial,  that  they  should  be  sure  to  bury  him  in  the  same 
grave  where  the  man  of  God  was  buried,  t>.  31.  "  Lay  my  bones 
beside  his  bones,  close  by  them  as  near  as  may  be,  so  that  mv 
dust  may  mingle  with  his;"  though  be  was  a  lying  prophet,  yet 
he  desired  to  die  the  death  of  a  true  prophet;  "Gather  not  my 
soul  with  the  sinners  of  Belh-el,  but  with  the  man  of  God."  The 
reason  he  gives,  is,  because  what  he  ciied  against  the  attar  of 
Beth-el,  that  men's  bones  should  be  burnt  upon  it,  shall  surely 
come  to  pass,  i>.  32.  Thus,  1.  He  ratifies  the  prediction,  that  out 
of  the  mouth  of  two  witnesses,  (and  one  of  them  such  a  one  as 
St.  Paul  quotes.  Tit.  1.12.  one  of  themselves,  even  a  prophet  of  their 
own,)  the  word  might  be  established,  if  possible,  to  convince  and 
reclaim  Jeroboam.  2.  He  does  honour  to  the  deceased  prophet, 
as  one  whose  word  would  not  fall  to  the  ground,  though  Ac  did; 
ministers  die,  die  prematurely  it  may  be;  but  the  word  of  the 
Lord  endures  for  ever,  and  does  not  die  with  them.  3.  He  consults 
his  own  interest;  it  was  foretold  that  men's  bones  should  be  burnt 
upon  Jeroboam's  altar;  "  Lay  mine"  (says  he)  "  close  to  his,  and 
then  they  will  not  be  disturbed;"  and  it  was,  accordingly,  their 
security,  as  we  find,  2  Kings,  23. 18.  Sleeping  and  waking,  living 
and  dying,  it  is  safe  being  in  good  company.  No  mention  is  made 
here  of  the  inscription  on  the  prophet's  tomb ;  but  it  is  spoken  of 
2  Kings,  23.17.  where  Josiah  asks.  What  title  is  that?  And  is 
fold,  It  is  the  sepulchre  if  the  man  of  God,  that  came  from  Judah, 
who  proclaimed  these  things  which  thou  hast  done;  sn  that  the 
epitaph  upon  the  prophet's  grave  preserved  the  remcmlirance  of, 
his  prophecy,  and  was  a  standing  testimony  against  the  idolatries 


Ly  tliis,  intended,  in  a  way  of  righteous  judgment,  to   hardeallcf  Beth-el,  which  it  would  not  have  been  so  remarkably,  if  he  had 


B.ifore  (Jlirisl  9G0. 


I  KINGS.  XIII,  XIV. 


Abijali's  Sickness. 


ilied,  anil  i)i>cii  hurieil  tlsewhere.  The  cities  of  Israel  are  here 
tailed  cilies  of  Samaria,  lliougii  that  name  was  not  yet  known; 
for,  lioAvever  ihe  old  prophet  spake,  the  inspired  historian  wrote 
in  the  language  of  his  own  time. 

V.  The  obstinacy  of  Jeroboam  in  his  idolatry,  v.  33.  He  retwned 
not  from  his  evil  ivay ;  some  hand  was  found,  Ihatdursf  repair  the 
altar  God  had  rent,  and  then  Jeroboam  offered  sacrifice  on  it 
again,  and  the  more  boldly,  because  the  prophet  who  disturbed 
him  before  was  in  his  grave,  (Rev.  11. 10.)  and  because  the 
prophecy  vvas  for  a  great  while  to  come.  Various  methods  had 
been  used  to  reclaim  him,  but  neither  threats  nor  signs,  neither 
judgments  nor  mercies,  wrought  upon  him,  so  strangely  was  he 
ivcdded  to  his  calves;  he  did  not  reform,  no  not  his  priesthood, 
but  whoever  would,  he  filled  his  hand,  and  made  him  priest, 
though  ever  so  illiterate  or  immoral,  and  of  what  tribe  soever;  and 
this  became  sin,  that  is,  a  snare  first,  and  then  a  ruin,  to  Jeroboam's 
hoiiae,  lo  cut  it  off,  V. 34.  Note,  Tlie  diminution,  disquiet,  and 
desolation,  of  families,  are  the  fruit  of  sin  :  he  promised  himself 
that  the  calves  would  secure  the  crown  to  his  family,  but  it  proved 
they  lost  it,  and  sunk  his  family.  Those  betray  (he mselves,  that 
think  by  any  sin  to  support  thcni-selves. 


CHAP.  XIV. 


The  kingdom  being  divided  into  that  of  Judah  and  that  of  Israel,  tee  must, 
henceforward,  in  these  books  of  Kings,  expect  and  attend  their  separate  history, 
the  svccession  of  their  kings,  and  the  affairs  of  their  kingdoms,  accounted  for 
distinctly.  In  this  chapter,  u-e  hare,  I.  The  prophecy  of  the  destruction  of 
Jeroboam's  house,  r.  7..1G.  The  sickness  of  his  child  u-as  the  occasion  of  it, 
r.  1 .  .6.  and  the  deatli  of  iiis  child  the  earnest  of  it,  v.  17, 18.  together  icith 
the  conclusion  of  liis  reign,  v.  19,20.  //.  The  history  of  the  declension  and 
diminution  of  Rehoboam's  house  and  his  kingdom,  v. '21 .  .28.  and  the  concl'isinn 
of  his  reign,  V.  29.  .i\.  In  both  u-hich,  we  may  read  the  mischievous  ton. 
sequences  of  sin,  and  the  calamities  it  brings  on  kingdoms  and  families. 


J.  A  T  that  time  Abijali  tlie  son  of  Jeroboam  fell 
./jl  sick.  2.  And  Jeroboam  said  to  his  wife, 
Arise,  I  pray  thee,  and  disguise  thyself,  that  thou 
be  not  known  to  be  the  wife  of  Jeroboam;  and  get 
thee  to  Shiloh  :  liehold,  there  /s  Ahijah  the  prophet, 
which  told  me  that  /  sitould  be  king:  over  this 
people.  3.  And  take  with  thee  ten  loaves,  and 
cracknels,  and  a  cruse  of  honey,  and  £^o  to  him: 
he  shall  tell  thee  what  shall  become  of  the  child. 
4.  And  Jeroboam's  wife  did  so,  and  arose,  and 
went  to  Shiloh,  and  came  to  the  house  of  Aliijah. 
But  Aliijah  could  not  see;  for  iiis  eyes  were  set  by 
reason  of  his  age.  5.  And  the  Lord  said  unto 
Ahijah,  Behold,  the  wife  of  Jerol)oam  cometh  to 
ask  a  thing  of  thee  for  her  son ;  for  he  is  sick  :  tints 
and  thus  shalt  thou  say  unto  lier:  for  it  shall  l)e, 
when  she  cometh  in,  that  siie  shall  feign  herself  to  be 
another  woman.  6.  And  it  vvas  so,  when  Ahijah 
heard  the  sound  of  her  feet,  as  slie  came  in  ;it  the 
door,  that  he  said,  Come  in,  ihou  wife  of  Jeroboam  ; 
why  feignest  thou  thyself  to  be  another?  for  I  am 
sent  to  thee  trith  heavy  tidbi<rs. 

.  eD 

How  Jeroboam  persisted  in  his  conlem|)t  of  Cod  and  relision, 
we  read  in  the  close  of  Ihe  foreaoiuK'  thapler:  here  we  are  told 
how  God  proceeded  in  his  controvcrsv  with  him  ;  for  when  God 
judges,  he  will  overcome,  and  sinners  shall  eilher  bend,  or  break, 
before  him. 


1.  llis  child  fell  sick,  v.\.  It  is  probable  that  he  was  hi«i 
eldest  son,  and  heir-apparent  to  the  crown;  for,  at  his  dealli,  all 
the  kingdom  went  into  mourning  for  him,  p.  13.  Ncilher  hij 
dignity  as  a  prince,  nor  his  age  as  a  yonng  prince,  nor  his  interest 
in  heaven  as  a  pious  prince,  could  exem|)l  him  from  sickness, 
dangerous  sickness;  let  none  be  secure  of  llie  continuant e  of  their 
health,  but  improve  it,  while  it  conthiues,  for  the  best  purposes; 
Lord,  behold,  he  whom  thou  lovcst,  thy  favourite,  he  whom  Israel 
loves,,  their  darling,  is  sick.  At  that  time,  when  Jcr<)l)oam  prosti- 
tuted and  profaned  the  priesthood,  cA.  13. 33.  his  child  sickened; 
when  sickness  comes  into  our  families,  we  should  intpiire  whether 
there  be  not  some  particular  sin  harboured  in  our  houses,  which 
the  affliction  is  sent  to  convince  us  of,  and  reclaim  us  from. 

II.  He  sent  bis  wife  in  disguise,  to  inquire  of  Ahijnli  the  prophet, 
what  should  become  of  the  child,  v.  2,  3.  The  sickness  of  his  child 
touched  him  in  a  tender  part;  the  withering  of  this  lirHiich  of  ihe 
family  would,  perhaps,  be  as  sore  an  affliclion  to  hiiii  as  the 
withering  of  that  branch  of  his  body,  c/i.13.4.  such  is  the  force 
of  na'.ural  affection;  our  children  are  ourselves  but  once  removed. 

Now,  1.  Jeroboam's  great  desire,  under  this  affliction,  is,  to 
knov.'  ichat  shall  become  of  the  child,  whether  he  will  li\e  or  die. 
(1.)  It  had  been  more  prudent,  if  he  had  desired  lo  know  what 
means  they  should  use  for  the  recovery  of  the  child,  what  they 
should  give  him,  and  what  they  should  do  to  him;  but,  by  this 
instance,  and  that  of  Ahaziah,  2  Kings,  1.2.  and  Biii-hadad, 
2  Kings,  8.8,  it  should  seem,  they  had  then  such  a  foolish  notion 
of  fatality,  as  took  them  off  from  all  use  of  means;  for  if  they 
were  sure  the  patient  would  live,  they  thought  me.-ins  needless;  if 
he  would  die,  they  thought  them  useless;  not  consideruig  that 
duty  Is  our's,  events  are  God's,  and  that  he  that  ordained  the  end, 
ordained  the  means.  Why  should  a  prophet  be  desired  to  shew 
that  which  a  little  lime  will  shew?  (2.)  It  had  been  more  pious, 
if  he  had  desired  to  kno'.v  wherefore  God  contended  with  him,  had 
begged  the  prophet's  prayers,  and  cast  away  his  idols  from  him; 
then  the  child  might  have  been  restored  to  him,  as  his  hand  was; 
but  most  people  would  rather  be  told  their  fortune,  than  their  faults 
or  their  duty. 

2.  That  he  might  know  Ihe  child's  doom,  he  sent  to  Ahijah  the 
prophet,  who  lived  obscure  and  neglected  in  Shiloh,  blind  through 
age,  yet  still  blest  with  the  visions  of  Ihe  Almighty,  which  need 
not  bodily  eyes,  but  are  rather  favoured  by  the  Wiint  of  Iheni, 
the  eyes  of  the  mind  being  then  most  intent,  and  least  diverted. 
Jeroboam  sent  not  to  him  for  advice  about  the  setting  up  of  his 
calves,  or  the  consecrating  of  his  priests,  but  has  recourse  to  him  in 
his  distress,  when  the  gods  he  served  could  give  him  no  relief; 
Lord,  in  trouble  have  they  visited  thee,  who  before  slighted  thee; 
some  have  bv  sickness  been  reminded  of  iheir  forgotten  ministers, 
and  praying  friends:  he  sends  to  Ahijah,  because  he  bad  told  him 
he  should  be  king,  v. 2.  He  was  once  Ihe  messenger  of  good 
tidings,  surely  he  will  be  so  again  ;  those  that  by  sin  disqualify 
themselves  for  comfort,  and  yet  expect  their  mini.slers,  because 
they  are  good  men,  should  s|)eak  peace  and  comfort  to  them, 
greatly  wrong  both  themselves  and  Iheir  ministers. 

3.  He  sent  his  wife  to  inquire  of  the  projihet,  because  she 
could  best  put  the  question  without  naming  names,  or  making 
any  other  description  than  this,  "Sir,  I  have  a  son  ill;  will  he 
recover,  or  not?"  The  heart  of  her  husband  safely  tiusled  in  her, 
that  she  would  be  faithful  both  in  delivering  the  message,  and 
bringing  him  the  answer;  and  it  seems  there  were  none  of  all 
his  counsellors  in  whom  he  could  repose  such  a  confidence ; 
otherwise,  the  sick  child  could  very  ill  have  spared  her,  for 
mothers  are  the  best  nurses,  and  it  had  been  much  filler  for  her 
to  have  stayed  at  home  lo  tend  him,  than  go  to  .Shiloh  to  inquire 
what  w(uild  become  of  him.  If  she  go,  she  must  go  ineoffnilo — 
must  disguise  herself,  change  her  dress,  cover  her  face,  and  go  by 
another  name;  not  only  to  conceal  herself  from  her  own  com*, 
and  Ihe  country  through  which  she  past,  (as  if  it  were  below  her 
quality  to  go  upon  such  an  errand,  and  what  she  had  reason  to  l)C 
ashamed  of,  as  Nicodemus  that  came  to  Jesus  by  niglil,  whcreai 
'\  is  no  disparagement  to  the  greatest  to  iillcnd  (jud  s  prophets,! 


n-^fi  -x  ciirist  nno. 

|:m!  ,-]<!n  to  cnnopal  lifisclf  Iron)  the  prn|i1icl  liiiim-'f,  llial  lie  niitilil 
oii'»  an>«c'r  I>it  ((in'sli<m  comoniiii'i  licr  son,  and  iidt  <ntiT  (i|>iin 
the  iiii|)leasin<;  siilijrit  of  lier  Imsliarid  s  <lifi'ilion ;  lliiis  soinp 
people  love  to  pvcscrihe  to  tlifir  iiiiiiistois,  limit  Ihem  to  sriioolli 
things,  ami  care  not  for  havina;  I  lie  ij/to/c  rdiiiiscl  nf  Gixl  declared 
to  them,  lest  it  prove  to  propi\esy  nr>  ffmnl  cnncrniiiirf  them,  Iml 
evil.  But  what  a  strange  notion  liad  Jenihoani  of  Ciod's  prophet, 
that  he  helieved  he  could  and  would  certainly  tell  what  would 
become  of  the  child,  and  yet  either  could  not,  or  would  not, 
discover  who  was  the  mother;  couid  he  see  inlo  the  thick  darkness 
of  futuritv,  and  yet  not  see  through  the  thin  veil  of  this  disguise? 
Did  he  think  the  God  of  Israel  like  his  calves,  just  what  he 
pleased  ?     Be  not  deceived,  God  is  not  tnocked. 

ni.God  gave  Ahijah  notice  of  the  approach  of  Jeroboam's 
wife,  and  that  she  came  in  disguise,  and  full  instructions  what  to 
say  to  her,  i'.  5.  which  enabled  him  as  she  came  in  at  the  door, 
to  call  her  bv  her  name,  to  her  great  surprise,  and  so  to  discover 
to  all  alwut  him,  who  she  was,  D.fi.  Come  in,  thou  wife  of  Jero- 
Imam,  n-htf  feigncst  thou  ihifself  to  be  another?  He  had  no  regard 
either,  l.To  her  rank;  she  was  a  queen,  but  what  was  that  to 
him,  who  ha»l  a  message  to  deliver  her  immediately  from  God, 
hefore  whom  all  the  children  of  men  stand  upon  the  same  level  ? 
Nor,  2. To  her  present;  it  was  usual  for  those  who  consulted 
propliets,  to  bring  them  tokens  of  respect,  which  they  accepted, 
and  vet  were  no  hirelings;  she  brought  him  a  handsome  country 
present,  r.  3.  but  he  did  not  think  himself  obliged  by  that  to  give 
licr  any  finer  language  than  the  nature  of  her  message  required. 
Nor,  3.  To  her  industrious  concealment  of  herself;  it  is  a  piece  of 
civility,  not  to  take  notice  of  those  who  desire  not  to  be  taken 
notice  of;  but  the  prophet  was  no  courtier,  nor  gave  flattering 
titles;  plain  dealing  is  best,  and  she  shall  know  at  the  first  word 
what  she  has  to  trust  to;  I  am  sent  to  thee  with  heavy  tidings. 
Note,  Those  who  think  by  their  disguises  to  hide  themselves  from 
(iod,  will  be  wretchedly  confounded,  when  they  find  themselves 
disappointed  in  the  day  of  discovery :  sinners  now  appear  in  the 
garb  of  saints,  and  are  taken  to  be  such ;  but  how  will  thev  blush 
and  tremble,  when  they  find  themselves  stripped  of  their  false 
colours,  and  are  called  bv  their  own  name !  "  Go  out,  thou 
treacherous    false-hearted    hypocrite,    /  nevei'   hiew    thee,    why 

('eigncst  thou  thyself  to  be  another?"  Tidings  of  a  portion  with 
lypocriles  will  be  heavy  tidings;  God  will  judge  men  according 
to  what  they  are,  not  according  to  what  they  seem. 

7.  Go,  tell  Jeiol»onm,  Tims  sailli  llie  Lord  God 
of  Israel,  Fofasmiicli  as  I  exalted  thee  from  among' 
the  people,  and  made  thee  prnice  over  my  people 
Israel,  8.  And  rent  the  kingdom  away  from  the 
house  of  David,  and  gave  it  thee:  and  yet  thou 
hast  not  been  as  my  servant  David,  who  kept  my 
commandments,  and  who  followed  me  with  all  his 
heart,  to  do  that  only  widcli  teas  right  in  mine 
eyes;  9.  But  hast  done  evil  above  all  that  were 
before  thee:  for  thou  hast  gone  and  made  thee  other 
gods,  and  molten  images,  to  provoke  me  to  anger, 
and  hast  cast  me  behind  thy  back.  10.  Tiierefore, 
behold,  I  will  bring  evil  upon  the  house  of  Jero- 
boam, and  will  cut  off  f  om  Jeroboam  him  that 
pisseth  against  the  wall,  and  him  that  is  siiiit  up 
and  left  in  Israel,  and  will  take  away  the  remnant 
of  the  house  of  Jeroboam,  as  a  man  taketh  away 
dung,  till  it  be  all  gone.  11.  Him  that  dieth  of 
Jeroboam  in  the  city  shall  the  dogs  eat;  and  him 
that  dieth  in  the  field  shall  tiie  fowls  of  the  air 
eat:  for  the  Lord  hath  spoken  it.     12.  Arise  thou 


f  KINGS.  XIV. 


The  Prophet  Ahijah  cousulleil. 


therefore,  get  thee  to  thine  own  house:  and  when 
ihy  feet  enter  into  the  city,  the  cliild  shall  die, 
1.3.  And  all  Israel  shall  mourn  for  him,  aiul  bury 
him:  for  he  only  of  Jeroboam  shall  come  to  the 
grave,  because  in  him  there  is  found  some  good 
thing  toward  the  Lord  God  of  Israel  in  tlie  house 
of  Jeroboam.  14.  Moreover  the  Lord  shall  raise 
iiim  up  a  king  over  Israel,  who  shall  cut  off  tlie 
house  of  Jeroboam  that  day  :  But  what?  Lveii  now. 
15.  For  the  Lord  shall  smite  Israel,  as  a  reed  is 
shaken  iti  the  water,  and  he  shall  root  tip  Isriiel 
out  of  this  good  land,  which  he  gave  to  their 
fathers,  and  shall  scatter  them  beyond  the  river, 
because  they  have  made  their  groves,  provoking 
the  Lord  to  anger.  16.  And  he  shall  give  Israel 
up  because  of  the  sins  of  Jeroboam,  who  did  sin, 
and  who  made  Israel  to  sin.  17.  And  Jeroboam's 
wife  arose,  and  departed,  and  came  to  Tirzah  :  and 
when  she  came  to  the  threshold  of  the  door,  tiie 
child  died;  18.  And  they  buried  him;  and  all 
Israel  mourned  for  him,  according  to  the  word  of 
the  Lord,  which  he  spake  by  the  hand  of  his 
servant  Ahijah  the  prophet.  19.  And  the  rest  of 
the  acts  of  Jeroboam,  how  he  warred,  and  how 
he  reigned,  behold,  they  are  written  in  the  book 
of  the  chronicles  of  the  kings  of  Israel.  20.  And 
the  days  which  Jeroboam  reigned  were  two  and 
twenty  years :  and  he  slept  with  his  fathers,  and 
Nadab  his  son  reigned  in  his  stead. 

When  those  that  set  up  idols,  and  keep  them  up,  go  to  inquire 
of  the  Lord,  he  determines  to  answer  them,  not  according  to  the 
pretensions  of  their  inquiry,  but  according  to  the  multitude  of  their 
idols,  £zek.l4. 3.  so  Jeroboam  is  answered  here.  He  prevented 
her  inquiry  concerning  the  child,  and  foretells  the  ruin  of  Jero- 
boam's house  for  the  wickedness  of  it;  no  one  else  durst  have 
carried  such  a  message,  a  servant  would  have  smothered  it,  but 
his  own  wife  cannot  be  suspected  of  ill-will  to  him. 

I.  God  calls  himself  the  Lord  God  of  Israel;  though  Israel  had 
forsaken  God,  God  had  not  cast  them  off,  nor  given  them  a  bill  of 
divorce  for  their  whoredoms;  he  is  Israel's  God,  and  therefore 
will  take  vengeance  on  him  who  did  Ihem  the  greatest  mischief  he 
could  do  them,  and  drew  them  away  from  him. 

II.  He  upbraids  Jeroboam  with  the  great  favour  he  had  bestowed 
upon  him,  in  making  him  king,  exalting  him  from  among  the 
people,  the  common  people,  to  be  prince  over  (iods  chosen 
Israel,  and  taking  the  kingdom /rom  the  house  of  David,  to  bestow 
it  upon  him.  Whether  we  keej)  an  account  of  Goil's  mercies  to 
us  or  no,  he  does,  and  will  set  even  them  in  order  befo.e  us,  if  we 
be  ungrateful,  to  our  greater  confusion;  otherwise,  he  g-ives,  and 
upbraids  not. 

III.  He  charges  him  with  his  impiety  and  apostacy,  and  his 
idolatry  particularly;  Thou  hast  done  evil  above  all  that  ivere 
before  thee,  V. 9.  Saul,  that  was  rejected,  never  worshipped  idols; 
Solomon  did  it  but  occasionally,  in  his  dotage,  and  never  made 
Israel  to  sin;  Jeroboam's  calves,  Ihougii  pretended  to  be  set  up  in 
honour  of  the  God  of  Israel,  that  brought  them  vp  out  of  EyypI, 
yet  are  here  called  other  gods,  or  strange  gods,  because  in  them 
he  worshipped  God  as  the  heathen  worshipped  their  strange 
gods;  because  by  them  he  changed  the  truth  of  God  into  a  lie, 
and  represented  him  as  altogether  different  from  what  In-  is;  and 
because    manv    of    tli,"    ignorant    worshippers    lennin  iled    lluir 


Before  Clirist  f)7(). 


I  KINGS,  XIV. 


Abijnli's  Character  and  Doallr 


dcvoliim  in  the  iiii»oe,  and  did  iiol  at  ii II  regard  llicO()<l  of  Israel. 
Tiioiigli  tlicv  weif  talves  of  tiold,  llic  riilnu'ss  of  the  nieUil  was  so 
far  from  making  them  acee)>lal>lc  lo  Goil,  lliat  {ht:\  provnki'it  liiin 
In  uiigfT,  desiyiiediv  afironli-d  liini,  under  colour  of  pleasing  liiin. 
Ill  doMig  lliis,  1.  lie  liad  not  set  David  before  liim,  i,'.  8.  Thou 
kiisl  nut  bi-rn  as  my  scri-ant  David ;  who,  though  he  had  his  faults, 
auil  some  bad  ones,  vet  he  never  forsook  the  wor»hi|i  "t  God,  nor 
piew  loose  or  eold  to  that  ;  Ins  (ailldul  adherence  to  that  gained 
liiui  this  honourable  character,  that  he  followed  God  with  all 
his  hiatt,  and  herein  he  was  proposed  for  an  example  to  all 
his  successors ;  those  did  not  do  well,  that  did  not  like  David. 
2.  He  had  not  set  God  before  him,  but,  v.  9.  "  Thuu  hast  cast  me 
behind  thy  back,  my  law,  my  fear ;  neglected  me,  forgotten  me, 
and  preferred  Ihy  policies  before  my  precepts." 

IV.  He  foretells  the  utter  ruin  of  Jeroboam's  house,  f.  10, 11.] 
He  thought,  bv  his  idolatry,  to  establish  his  government,  and,  by 
that,  he  not  only  lost  it,  but  brought  destruction  upon  his  family  ; 
the  unixersal  destruction  of  all  the  males,  whether  shut  up  or  left, 
married  or  unmarjied.  1.  S'laiiiifiil  destruction  ;  they  shall  be 
taken  away  as  dung,  wliicli  is  loallisonie,  and  which  men  are  glad 
to  be  rid  of.      He  worshipped  duniiiiill -deities,  and  God   removed 

•  tis  family  as  a  great  dunghill;  noble  royal  families,  if  wicked, 
are  no  better,  in  (iod's  account.  2.  Unusual  destruction;  their 
very  dead  bodies  should  be  meat  for  the  dogs  in  the  street,  or 
the  birds  of  prey  in  the  field,  «.  11.  Thus  evil  pursues  sinners. 
See  this  fulfilled,"  c/i.  15.2!). 

V.  He  (oreleils  the  immediate  death  of  the  child,  that  was  now 
sick,  I'.  12, 13.  l.In  mercy  to  him;  lest,  if  he  live,  he  be 
infected  with  the  sin,  and  so  involved  in  the  ruin,  of  his  father's 
house.  Observe  the  character  given  of  liiin.  In  him  ivas  found 
tome  yood  thiny  toward  the  Lord  God  of  Israel,  in  the  house  of 
Jeroboam.  He  only  had  an  affection  for  the  true  worship  of  God, 
and  disliked  the  worship  of  the  calves.  Note,  (1.)  Those  are 
good,  ill  whom  are  good  things  toward  the  Lord  God  of  Israel; 
goo<l  inclinations,  good  intentions,  good  desires,  toward  him. 
(2.)  Where  there  is  but  some  good  thing  of  that  kind,  it  will  be 
found  :  God  that  seeks  it,  sees  it,  be  it  ever  so  little,  and  is 
pleased  with  it.  (3.)  A  little  grace  goes  a  great  way  with  great 
people.  It  is  so  rare  to  find  princes  well-affected  to  religion,  that, 
when  they  are  so,  they  are  worthy  of  double  honour.  (4.)  Pious 
dispositions  are,  in  a  peculiar  manner,  amiable  and  acceptable, 
when  they  are  found  in  those  that  are  youni;.  The  divine  image, 
in  miniature,  has  a  |)eculiar  beauty  and  lustre  in  it.  (5.)lliose 
that  are  good  in  bad  times  and  places,  shine  very  bright  in  the  eyes 
of  God.  A  good  child  in  the  house  of  Jeroboam  is  a  miracle  of 
divine  grace  :  to  be  there,  uidainted,  is  like  being  in  the  fiery  fur- 
nace, unhurt,  unsinged.  Observe  the  care  taken  of  him  :  he  only, 
«jf  all  Jeroboam's  family,  shall  die  in  honour;  shall  be  buried,  and 
shall  be  lamented,  as  one  that  lived  desired.  Note,  Those  that 
are  distinguished  by  divine  grace,  s!i..ll  be  distinguished  by  divine 
j)rovidence.  This  hopeful  child  dies  first  of  all  the  family,  for 
God  often  takes  them  soonest  whom  he  loces  best ;  heaven  is  the 
fittest  place  fortlieui,  this  earth  is  not  worthy  of  them.  2.  In  wrath 
to  the  family;  it  was  a  sign  the  family  would  be  ruined,  when  he 
was  taken,  by  whom  it  might  have  been  reformed.  The  righteous 
ire  removed  from  the  evil  to  come  in  this  world,  lo  the  good  to 
tome  in  a  better  world.  It  is  a  bad  omen  to  a  fandly,  when  the 
best  in  it  are  buried  out  of  it;  when  what  was  valuable  is  picked 
out,  the  rest  is  for  the  fire.  It  is  likewise  a  present  affliction  to  the 
family  and  kingdom,  by  which  both  ought  to  have  been  bettered. 
It  aggiiiva-led  it  to  the  poor  mother,  that  she  should  not  reach  home 
lime  enough  to  see  her  son  alive.  When  thy  feet  enter  into  the  city, 
just  then  the  child  shall  die.  This  was  to  be  a  sign  to  her  of  the 
accomplishment  of  the  rest  of  the  threatenings,  as  1  Sam.  2.  34. 

VI.  He  foretells  the  setting  up  of  another  family,  to  rule  over 
Israel,  t).  14.  This  was  fulfilled  in  Baaslia  of  Issachar,  who 
conspired  against  Nadab  the  son  of  Jeroboam,  in  the  second  year 
of  his  rcigi',  murdered  him,  and  all  his  familv.  "  But  what? 
Even  HOW.  Vi'hy  <lo  I  speak  of  it  as  a  thing  at  a  distance  J  It  is 
tX  the  door,  it  shall  be  done,  even  tiow."     Sometimes  God  makes 


quick  work  with  sinners,  ho  did  so  with  the  house  of  Jeroboam. 
It  was  not  twenty-four  years  from  his  first  elevation  to  the  final, 
extirpation  of  his  family. 

Vn.  He  foretells  the  judgments  which  should  come  upon  the 
people  of  Israel,  for  conforming  lo  the  wcirship  which  Jeroboam 
had  established.  If  the  blind  tend  the  blind,  both  the  blind  leaders 
and  the  blind  followers  shall  full  into  the  ditch.  It  is  here  fore- 
told, D.  15.  1.  That  they  should  never  be  easy,  nor  rightly  settled 
in  their  land,  but  continually  shaken  like  a  reed  in  the  water,, 
Aftei  they  left  the  house  of  David,  the  government  never  continued 
long  in  one  family,  but  one  undermined  and  destroyed  another, 
which  must  needs  occasion  great  disorders  and  disturbances  among 
the  ))co))le.  2.  That  they  should,  ere  long,  be  totally  expelled 
out  of  their  land,  that  good  laud,  and  given  up  to  ruin,  v.  10. 
This  was  fulfilled  in  the  captivity  of  the  ten  tribes  by  the  king  of 
.\ssyria.  Families  and  kingdoms  are  ruined  by  sin,  ruined  by  the 
wickedness  of  the  heads  of  them.  Jeroboam  did  sin,  and  made 
Israel  to  sin.  If  great  men  do  wickedly,  they  involve  many 
others  both  in  the  guilt  and  in  the  snare;  niultitudesyo//oiw  their 
pernicious  ways.  They  go  to  hell  with  a  long  train,  and  their 
condemnation  will  be  more  intolerable,  who  must  answer,  not 
only  for  their  own  sins,  but  for  the  sins  which  others  have  bee«. 
drawn  into,  and  kept  in,  by  their  influence. 

Jeroboam's  wife  has  nothing  to  say  against  the  word  of  the 
Lord,  but  she  goes  home  with  a  heavy  heart  to  their  house  in 
Tirzah,  a  street  delightful  place,  so  the  name  signifies,  famed  for 
its  beautv.  Cant.  6.  4.  But  death  cannot  be  shut  out  from  il, 
which  will  slain  its  beauty,  and  imbiller  all  its  delights.  Hither 
she  came,  and  here  we  leave  her  attending  the  funeral  of  her  son, 
and  expecting  the  fate  of  her  familv. 

(1.)  The  cirild  dieil,  ti.l7.  and  juslli  did  all  Israel  mourn,  r.ol 
only  for  the  loss  of  so  hopeful  a  prince,  wli'im  llipv  were  not 
worthy  of,  but  because  l>is  death  plucked  up  the  flood-sjates,  and 
made  a  breach,  at  which  an  inundation  of  judgments  broke  in. 

(2.)  Jeroboam  himself  died  soon  after,  v.  20.  It  is  said,  (2Chroii. 
13.20.)  The  Lord  struck  him  with  some  sore  disease,  so  that  he 
died  miserably,  when  he  had  reigned  twenty-two  years;  and  left 
his  crown  to  a  son,  who  lost  it,  and  his  life  too,  and  all  the  lives  of 
his  family,  within  two  years  after.  For  a  further  account  of  him, 
the  reader  is  referred  to  the  annals  of  his  reign,  drawn  up  by  his 
own  secretaries,  or  to  the  public  records,  like  those  in  the  Tower, 
called  here.  The  book,  or  register,  of  the  Chronicles  of  the  kings 
of  Israel,  to  which  recourse  might  be  had  ;  but,  not  being  divinely 
inspired,  they  are  long  since  lost. 

21.  And  Rehoboam  the  son  of  Solomon  reigned 
in  Judah.  Rehoboam  tvas  forty  and  one  years  old 
when  he  began  to  reign,  and  he  reigned  seventeen 
years  in  Jerusalem,  the  city  which  the  Lord  did 
choose  out  of  all  the  tribes  of  Israel,  to  put  his 
name  there.  And  his  mother's  name  icas  Naamah  an 
Ammonitess.  22.  And  Judah  did  evil  in  the  sight 
of  the  Lord,  and  they  provoked  him  to  jealousy 
with  their  sins  which  they  had  committed,  above 
all  that  their  fathers  had  done.  23.  For  they  also 
built  them  high  places,  and  images,  and  groves, 
on  every  high  hill,  and  under  every  green  tree. 
24.  And  there  were  also  sodomites  in  the  land: 
ajid  they  did  according  to  all  the  abominations 
of  the  nations  which  the  Lord  cast  out  befo:6 
the  cliildren  of  Israel.  25.  And  it  came  to  pasi 
in  the  fifth  year  of  king  Rehoboam,  that  Shishak 
king  of  Egypt  came  up  against  Jerusalem. 
26.  And  he  took  away  the  treasures  of  the  house 
of  the  Lord,  and  the  treasures  of  the  king's  house; 


Before  Christ  950.  I  K5^GS, 

he  even  took  awny  all  :  ami  lie  took  away  all  tiie 
shields  of  ijold  wliich  Solomon  had  made.  27.  And 
king  Rehol)oam  made  in  their  stead  brazen  shields, 
and  committed  Ihein  unto  the  l-.ands  of  the  chief  of 
the  ficuard,  which  kept  the  door  of  the  king's  house. 

28.  And  it  was  so,  when  the  king  went  into  the 
house  of  the  Lord,  that  the  guard  bare  them, 
and  brougiit  them  back  into  the  guard-chamber. 

29.  Now  the  rest  of  the  acts  of  Rehoboam,  and 
all  that  he  <lid,  are  they  not  written  in  the  book  of 
the  chronicles  of  the  kings  of  Judah?  30.  And 
there  was  war  between  Rehoboam  and  Jeroboam 
all  their  days.  31.  And  Rehoboam  slept  with  his 
fathers,  and  was  buried  with  his  fathers  in  the  city 
of  David.  And  his  mother's  name  was  Naamah, 
an  Ammonitess.  And  Abijam  his  son  reigned  in 
his  stead. 

Judah's  story  and  Israel's  are  inlermixed  in  ihis  book.  Jeroboam 
out-lived  Rehoboam  four  or  five  years,  yet  his  history  is  dispatched 
first,  that  the  account  of  Rehoboam's  reign  may  be  laid  together; 
and  a  sad  account  it  is. 

I.  Here  is  no  good  said  of  the  king.  All  the  account  we  have 
of  him  here,  is,  1.  That  he  was  41  years  old  when  he  began  to 
reign,  by  which  reckoning,  he  was  born  in  the  last  year  of  David, 
and  had  his  education,  and  the  forming  of  his  mind,  in  the  best 
days  of  Solomon  ;  yet  he  lived  not  up  to  it.  Solomon's  defection, 
at  last,  did  more  to  corrupt  him,  than  his  wisdom  and  devotion  had 
done  to  give  him  good  principles.  2.  That  be  reigned  17  years 
in  Jerusalem,  the  city  where  God  put  his  name,  where  he  had 
opportunity  enough  to  know  his  duty,  if  he  had  had  but  a  heart 
to  do  it.  3.  That  his  mother  was  Naamah,  an  Ammonitess;  this 
is  twice  mentioned,  r.21,31.  It  was  strange  that  David  would 
marry  his  son  Solomon  to  an  Ammonitess,  (for  it  was  done  while 
he  lived,)  but,  it  is  probable,  Solomon  was  in  love  with  her, 
because  she  was  Naamah,  a  beauty,  so  it  signifies,  and  his  father 
was  loath  to  cross  him,  but  it  proved  to  have  a  very  bad  influence 
upon  posterity.  Probably, shewas  daughter  toShobi  theAmmonite, 
who  was  kind  to  David,  2  Sam.  17.27.  and  David  was  too  willing 
to  requite  him  bv  matching  his  son  into  his  family.  None  can 
imagine  how  lastine;  and  how  fatal  the  consequences  may  be,  of 
being  unequally  yoked  with  unbelievers.  4.  That  he  had  continual 
war  with  Jerol)oam,  v.  30.  which  could  not  but  be  a  perpetual 
uneasiness  to  him.  5.  That  when  he  had  reigned  but  17  years, 
he  died,  and  left  his  throne  to  his  son.  His  father,  and  grand- 
father, and  grandson,  that  reigned  well,  reigned  long,  40  years 
apiece  ;   but  sin  often  shortens  men's  lives  and  comforts. 

II.  Here  is  much  said  to  the  disadvantage  of  the  subjects,  both 
as  to  (heir  character  and  their  condition. 

1.  See  here  how  wicked  and  profane  they  were.  It  is  a  most 
sad  account  that  is  here  given  of  their  apostacy  from  God, 
C.22..24.  Jnilah,  the  only  professing  people  God  had  in  the 
world,  did  evil  in  his  sight,  in  contempt  and  defiance  of  him,  and 
the  tokens  of  his  special  presence  with  them  ;  they  provoked  him 
to  jealousy,  as  the  adulterous  wife  provokes  her  husband,  by 
breaking  the  marriage-covenant.  Their  fathers  had  been  bad 
enough,  especially  in  the  times  of  the  judges,  but  they  did  abo- 
lninal>le  things,  above  all  that  their  fathers  had  done.  The 
magnificence  of  their  temple,  the  pomp  of  their  priesthood,  and 
all  the  secular  advantages  with  which  their  religion  was  attended, 
eould  not  prevail  to  keep  them  close  to  it ;  nothing  less  than  the 
pouring  out  of  the  Spirit  from  on  high  will  keep  God's  Israel  in 
their  allegiance  to  him.  The  account  here  given  of  the  wickedness 
of  the  Jews,  agrees  wilh  that  which  the  apostle  gives  of  the  wicked- 
ness of  the  Gentile  world,  Rom.  1.21,24.  so  that  bolli  Jew  and 
Uejitile  are  all  alike  under  sin,  Rom.  3.  9.     (1.)  They  became 

xoi..  It.  8 


XIV,  XV.  Rehoboam's  Disgrace  and  Death' 

vain  in  their  imaginations  concerning  God,  and  changed  his  glorf 
into  an  image,  for  llioy  built  llieiu  high  places,  iiiingcs,  n ml  groves, 
D.23.  profaning  God's  name,  by  affixing  to  it  llieir  ini;i!;es,  wnd 
God's  ordinances,  by  serving  their  idols  with  ihrm.  Tliev  t'lolisliln 
fancied  that  they  exalted  God,  when  tliev  wiir.ship|)c(i  him  on  liisli 
hills,  and  pleased  him,  when  thev  worshipped  him  under  the 
pleasant  shadow  of  green  trees.  (2.)  They  were  given  up  to 
vile  affections,  as  those  idolaters,  Rom.  1.20, 27.  for  llierc  were 
Sodomites  in  the  land,  v.  24.  3Jen  wilh  men  working  that  which 
is  unseemly,  and  not  to  be  thought  of,  much  less  mentioned, 
without  abhorrence  and  indignation.  They  dishonoured  God  hvone 
sin,  and  then  God  left  them  to  di^honour  themselves  by  another. 
They  profaned  the  privileges  of  a  holy  nation,  therefore  God  gave 
them  up  to  their  own  hearts'  lusts,  to  imitate  the  abominations  of 
the  accursed  Canaanites;  and  herein  the  Lord  was  righteous.  And 
when  they  did  like  them  that  were  cast  out,  how  could  they  expect 
any  other  than  to  be  cast  out  like  them? 

2.  See  here  how  weak  and  poor  they  were;  and  this  was  the 
consequence  of  the  former.  Sin  exposes,  impoverishes,  and 
weakens,  any  people.  Shishak,  king  of  Egypt,  came  against 
them,  and  so  far,  either  by  force  or  surrender,  made  himself 
master  of  Jerusalem  itself,  that  he  took  away  the  treasures  both  of 
the  temple  and  of  the  exchequer,  of  the  house  of  the  Lord  and  of 
the  king's  house,  which  David  and  Solomon  had  amassed,  r.25, 26. 
These,  it  is  likely,  tempted  him  to  make  this  descem;  and,  to  save 
the  rest,  Rehoboam  perhaps  tamely  surrendered  them,  as  Ahab, 
cA.20.24.  He  also  took  away  the  golden  shields,  that  were  made 
but  in  his  father's  time,  tJ.26.  these  the  king  of  Egypt  carried  off 
as  trophies  of  his  victory ;  and,  instead  of  them,  Rehoboam  made 
brazen  shields,  which  the  life-guard  carried  before  him,  when  he 
went  to  church  in  state,  v.  27, 28.  This  was  an  emblem  of  the 
diminution  of  his  glory.  Sin  makes  the  gold  become  dim,  changes 
the  most  fine  gold,  and  turns  it  into  brass.  We  commend  Reho- 
boam for  going  to  the  house  of  the  Lord,  perhaps  the  oftener  for 
the  rebuke  he  had  been  under,  and  do  not  condemn  him  for  g«'ing 
in  pomp.  Great  men  should  honour  God  with  their  honour,  and 
then  they  are  themselves  most  honoured  by  it. 


CHAP.  XV. 

In  this  chapter,  we  have  an  abstract  of  the  history,  I.  Of  two  nf  the  king!  of 
Jiidali,  Abijam,  the  days  of  whose  reisrn  u-ere/ew  and  eril,  (r.  1 . .  8.)  and  Asa, 
who  reigned  well  and  long,  e.9..24.  //.  Of  two  of  the  kings  ,f  Israel, 
Nadab  the  son  of  Jeroboam,  and  Baasha  the  destroyer  of  Jeroboam's  house, 
IJ.25..34. 

l."|^rOW  in  the  eighteenth  year  of  king  Jero- 
J.^  boam  the  son  of  Nel)at  reigned  Abijam 
over  Judah.  2. Three  years  reigned  he  in  Jerusalem. 
And  his  mother's  nameM?as  Maachah,  the  daugliter 
of  Abishalom.  3.  And  he  walked  in  all  the  sins 
of  his  father,  which  he  had  done  before  him  :  an«l 
his  heart  was  not  perfect  with  the  Lord  his  God, 
as  the  heart  of  David  his  father.  4.  Nevertheless 
for  David's  sake  did  the  Lord  his  God  give  him 
a  lamp  in  Jerusalem,  to  set  up  his  son  after  him, 
and  to  establish  Jerusalem:  5.  Because  David 
did  that  ivhich  teas  right  in  the  eyes  of  the  Lord, 
and  turned  not  aside  from  any  thing  I  hat  he 
commanded  him  all  tiie  days  of  his  life,  save  only 
in  the  matter  of  Uriah  theHittite.  G.  And  lliere 
was  war  between  Rehoboam  and  Jeroboam  all 
the  days  of  his  life.  7.  Now  the  rest  of  the  acts  of 
Abijam,  and  all  that  he  did,  are  they  not  written 
in  the   book   of   the   chronicles    of    the    kings    o( 


Before  Christ  958. 


I  KINGS,  XV. 


Abijams  Reign. 


Jiuial)  ?  And  there  was  war  between  Al)ijain  and 
Jeroboam.  0.  And  Abijam  slept  with  his  fathers; 
and  lliey  buried  him  in  the  city  of  David:  and  Asa 
his  son  reigned  in  his  slead. 

We  have  here  a  short  account  of  tlie  short  reign  of  Abijam  the 
son  of  Rehoboatn  king  of  Jiidah.  He  niaites  a  better  figure, 
2Chron.l3.  where  we  have  an  account  of  his  war  with  Jeroboam, 
the  speech  he  made  before  the  armies  engaged,  and  the  wonderful 
victory  he  obtained  by  the  help  of  God.  There  he  is  called  Abijah, 
My  father  is  the  Lord,  because  no  wickedness  is  there  laid  to  his 
charge.  But  here,  where  we  are  told  of  his  faults,  Jah,  the  name 
of  God,  is,  in  disgrace  to  him,  taken  away  from  his  name,  and  he 
is  called  Abijam,  Jer.  22.  24.  Few  particulars  are  related  con- 
cerning hiwi. 

1.  He  began  his  reign  in  the  beginning  of  Jeroboam's  18th  year; 
for  Rehoboani  reigned  but  17,  cA.14.2l.  Jeroboam  indeed  sur- 
vived Rehoboam,  but  Rehoboam's  Abijah  lived  to  succeed  him,  and 
to  be  a  terror  to  Jeroboam,  while  Jeroboam's  Abijah,  whom  we 
read  of  cA.14. 1.  died  before  him.  2.  He  reigned  scarcely  3  years, 
for  he  died  before  the  end  of  Jeroboam's  20th  year,  v. 9.  Being 
made  proud  and  secure  by  his  great  victory  over  Jeroboam, 
(2  Chron.13.21.)  God  cut  him  off,  to  make  way  for  his  son  Asa, 
who  would  l)e  a  better  man.  3.  His  mother's  name,  was  Maachah, 
the  daughter  of  Abishalom,  namely,  Absalom,  David's  son,  as  I  am 
the  rather  inclined  to  think,  because  two  other  of  Rehoboam's 
wives  were  his  near  relations,  (2  Chron.11.18.)  one  the  daughter 
of  Jerimoth,  David's  son  ;  and  another  the  daughter  of  Eliab, 
David's  brother.  Ke  took  warning  by  his  father,  not  to  marry 
strangers;  yet  thought  it  below  him  to  marry  his  subjects,  except 
they  were  of  the  royal  family.  4.  He  carried  on  his  father's  wars 
with  Jeroboam.  As  there  was  continual  war  between  Rehoboam 
and  Jeroboam,  not  set  battles,  (they  were  forbidden,  cA.  12.24.) 
but  frequent  encounters,  especially  upon  the  borders;  one  making 
incursions  and  reprisals  on  the  other:  so  there  was  between 
Abijam  and  Jeroboam,  v. 7.  till  Jeroboam,  with  a  great  army, 
invaded  him,  and  then  Abijam,  not  being  forbidden  to  act  in  his 
own  defence,  routed  him,  and  weakened  him,  that  he  compelled 
him  to  be  quiet  the  rest  of  his  reian,  2  Chron.  13. 20. 

But,  in  general,  we  are  told,  (1.)  That  he  was  not  like  David, 
had  no  hearty  affection  for  the  ordinances  of  God  ;  though,  to 
serve  his  purpose  against  Jeroboam,  he  pleaded  his  possession  of 
the  temple  and  priesthood,  as  that  which  he  valued  himself  upon, 
2 Chron.  13. 10.  .12.  Many  boast  of  their  profession  of  godliness, 
who  are  strangers  to  the  power  of  it ;  and  plead  the  truth  of  their 
religion,  who  yet  are  not  true  to  it.  His  heart  u-as  not  perfect 
with  ths  Lord  his  God;  he  seemed  to  have  zeal,  but  he  wffnlcd 
sincerity;  he  began  well,  but  he  fell  off,  and  walked  in  all  the  sins 
of  his  father,  followed  his  bad  example,  though  he  had  seen  the 
bad  consequences  of  it.  He  that  was,  all  his  days,  in  war,  ought 
to  have  been  so  wise  as  to  make  and  keep  his  peace  with  God, 
and  not  to  make  him  his  Enemy,  especially  having  found  him  so 
good  a  Friend  in  his  war  with  Jeroboam,  2  Chron. 13. 18.  Let 
favour  be  shewed  the  wiched,  yet  will  he  not  learn  rif/hteonsness, 
Isa.2C.10.  (2.)  That  yet  it  was  for  David's  sake  that  he  was 
advanced,  and  continued,  upon  the  throne;  it  was  for  his  sake, 
v.4,6.  that  God  thus  sel  vp  his  son  after  him  ;  not  for  his  own 
fake,  or  for  the  sake  of  his  father,  whose  steps  he  Irod  in,  but  fnr 
the  sake  of  David,  whose  example  he  would  not  follow.  Note,  It 
aggravates  the  sin  of  a  degenerate  seed,  that  lliev  fare  the  better 
(or  the  piety  of  their  ancestors,  and  owe  their  blessings  to  it,  and 
let  will  not  imitate  it.  They  stand  upon  that  ground,  and  vet 
despise  it,  and  trample  upon  it,  and  unreasonablv  ridicule  and 
appose  that  which  thev  enjoy  the  benefit  of.  The  kingdom  of 
Judah  was  supported,  [l.]Thal  David  miirht  have  a  lamp,  pursuant 
lo  the  divine  ordination  of  a  lamji  for  his  anointed,  Ps.  132.17. 
[2.]  That  Jerusalem  might  be  established  ;  not  only  that  the 
lioi.ours  put  upon  it,  in  David's  and  Solomon's  lime,  mioht  be 
presMved  to  it,    but   that  it   might    be    reserved   to   the  honours 


designed  for  it  in  after-times.  The  character  here  given  of  PaviJ 
is  very  great,  that  he  did  that  which  was  right  in  the  eyes  of  tht 
Lord,  but  the  exception  very  remarkable,  save  only  in  the  matlcl 
of  Uriah,  including  both  his  murder  and  the  debauching  of  hi* 
wife.  That  was  a  bad  matter;  it  was  a  remaining  blot  upon  hi< 
name,  a  bar  in  his  escutcheon,  and  the  reproach  if  it  was  no! 
wiped  away,  though  the  guilt  was.  David  was  gjilty  of  othe} 
faults,  but  they  were  nothing  in  comparison  of  that;  yet  even  that, 
being  repented  of,  though  it  be  mentioned  for  warning  lo  olhert^ 
did  not  prevail  to  throw  him  out  of  the  covenant,  nor  to  cut  off  th{ 
entail  of  the  promise  upon  his  seed. 


9.  And  in  the  twentieth  year  of  Jeroboam  kin;:; 
of  Israel  reigned  Asa  over  Judah.  10.  And  forty 
and  one  years  reigned  he  in  .Jerusalem.  And  his 
mother's  name  tvas  Maachah,  the  daughter  of  Al)i- 
shalom.  11.  And  Asa  did  that  inliich  teas  right 
in  the  eyes  of  the  Lord,  as  did  David  his  father. 

12.  And  he  took  away  the  sodomites  out  of  liie  land, 
aud  removed  all  the  idols  that  his  fatiiers  had  made. 

13.  And  also  Maachah  his  mother,  even  her  lie 
removed  from  being  queen,  because  she  had  made 
an  idol  in  a  grove;  and  Asa  destroyed  her  idol,  and 
burnt  it  by  the  brook  Kidron.  14.  But  the  higli 
places  were  not  removed  :  nevertheless  Asa's  heart 
was  perfect  with  the  Lord  all  his  days.  15.  And 
he  brought  in  the  things  which  his  fatlier  had  dedi- 
cated, and  the  things  which  liitnself  had  dedicated, 
into  the  house  of  the  Lord,  silver,  aud  gold,  and 
vessels.  16.  And  there  was  war  between  A.sa  and 
Baasha  king  of  Israel  all  their  days.  17.  And 
Baasha  kiug  of  Israel  went  up  against  Judah,  au(i 
built  Ramah,  that  he  might  not  suffer  any  to  go 
out  or  come  in  to  Asa  king  of  Judah.  IB.  Then 
Asa  took  all  the  silver  and  the  gold  that  icere  left 
in  the  treasures  of  the  house  of  the  Lord,  and  tiie 
treasures  of  the  king's  house,  and  delivered  them 
into  the  hand  of  his  servants  :  and  king  Asa  sent 
them  to  Ben-had  ad,  the  son  of  Tabrimou,  the  son 
of  Hezion,  king  of  Syria,  that  dwelt  at  Damascus, 
saying,  19.  There  is  a  league  between  me  and 
thee,  and  between  my  fatlier  and  thy  father; 
behold,   I  have  sent  unto  thee  a  present  of  silver 

;  come  aud  break  thy  league  with  Baasha 
Israel,  that  he  may  depart  from  me. 
20.  So  Ben-hadad  hearkened  unto  king  Asa,  and 
sent  the  captains  of  the  hosts  which  he  had  ag;iiiist 
the  cities  of  Israel,  and  smote  Ijon,  and  Dan,  and 
Abel-beth-maachah,  and  all  Cinneroth,  with  all  the 
land  of  Naphtali.  21.  And  it  came  to  pass,  whc-ii 
Baasha  heard  thereof,  that  ho  left  off  building  of 
Ramah,  aud  dwelt  in  Tirzah.  22.  Then  king  Asa 
made  a  proclamation  throughout  all  Judah  ;  none 
lias  exem|)ted  ;  and  they  took  away  the  stones  of 
Ramah,  and  the  timber  thereof,  wherewith  Baasha 
had  biiilded  ;  and  king  Asa  built  with  them  Geba 
of  Benjamin,  and  Mizpah.  2.3.  The  rest  of  all  thu 
a(  ts  of  Asa,  and  all  iiis  might,  and  all  that  he  did, 


1 


and  gold 
king  of 


[{ffore  Clirist  914. 


I  KINGS,  XV. 


Asa's  Excellencies  and  Defects'. 


ami  the  cities  wiiich  lie  built,  are  lliey  not  written 
in  the  hook  of  the  chronicles  of  llie  kin<i;s  of 
Jndaii  ?  Nevertheless  in  the  time  of  his  old  age 
he  was  diseased  in  his  feet.  24.  And  Asa  slept 
with  his  fathers,  and  was  buried  with  his  fathers 
in  the  city  of  David  his  father:  and  Jehoshaphat 
his  sou  reigned  in  his  stead. 

We  have  here  a  short  account  of  the  reign  of  Asa;  we  shall 
find  a  more  copious  history  of  it,  2  Chron.  14, 15,  and  16. 
Here  is, 

I.  The  length  of  it ;  He  reigned  forty-one  years  in  Jerusalem, 
v.W.  In  the  account  we  have  of  the  kings  of  Judah,  we  find 
the  number  of  the  good  kings  and  the  bad  ones  nearly  equal ; 
but  then  we  may  observe,  to  our  comfort,  that  the  reign  of  the 
good  kings  was  generallv  long,  but  that  of  the  bad  kings  short, 
the  considerations  of  which  will  make  the  state  of  God's  church 
not  altogether  so  bad,  within  that  period,  as  it  appears  at  first 
sight.  Length  of  days  is  in  Wisdom's  right  hand.  Honour  thy 
father,  much  more  ihy  heavenly  Father,  that  thy  days  may  be 
long. 

II.  The  general  good  character  of  it,  v.  11.  And  did  that  which 
u-as  right  in  the  eyes  of  the  Lord.  That  is  right  indeed,  which  is 
so  in  God's  eyes.  Those  arc  approved  whom  he  commends. 
He  did  as  did  David  his  father,  kept  close  to  God,  and  to  his 
instituted  worship,  was  hearty  and  zealous  for  that,  which  gave 
him  this  honourable  character,  that  he  was  like  David,  though  he 
was  not  a  prophet,  or  psalmist,  as  David  was.  If  we  come  up  to 
the  graces  of  those  that  are  gone  before  us,  it  will  be  our  praise 
with  God,  though  we  come  short  of  their  gifts.  Asa  was  like 
David,  though  he  was  neither  such  a  conqueror,  nor  such  an 
author;  for  his  heart  xcas  perfect  with  the  Lord  all  his  days, 
(^.  14.)  that  is,  he  was  both  cordial  and  constant  in  his  religion. 
What  he  did  for  God,  he  was  sincere  in,  steady  and  uniform,  and 
did  it  from  a  good  principle,  with  a  single  eye  to  theglory  of  God. 

III.  The  particular  instances  of  Asa's  piety.  His  times  were 
times  of  reformation.  For,  1.  He  removed  that  which  was  evil. 
There  reformation  begins;  and  a  great  deal  of  work  of  that  kind 
his  hand  found  to  do.  For  though  it  was  but  twenty  years  after 
the  death  of  Solomon  that  he  began  to  reign,  yet  very  gross 
corruption  had  spread  far,  and  taken  deep  root.  Immorality  he 
first  struck  at ;  he  took  away  the  Sodomites  out  of  the  land,  sup- 
pressed the  brothels;  for  how  can  either  prince  or  people  prosper 
while  those  cages  of  unclean  and  filthy  birds,  more  dangerous 
than  pest-houses,  are  suffered  to  remain?  Then  he  proceeded 
against  idolatry ;  he  removed  all  the  idols,  even  those  that  his 
father  had  made,  v.  12.  His  father  having  made  them,  he  was 
the  more  concerned  to  remove  them,  that  he  might  cut  off  the 
enlail  of  the  curse,  and  prevent  the  visiting  of  that  iniquity  upon 
him  and  his.  Nay,  (which  redounds  much  to  his  honour,  and 
shews  his  heart  was  perfect  with  God,)  when  he  found  idolatry  in 
the  court,  he  rooted  it  out  thence,  r.  13.  When  it  appeared  that 
Maachah  his  mother,  or  rather  his  grandmother,  (but  called  his 
mother,  because  she  had  the  education  of  him  in  his  childhood,) 
had  an  idol  in  a  grove,  though  she  was  his  mother,  his  grand- 
mother, though,  it  is  likely,  she  had  a  particular  fondness  for  it, 
though,  being  old,  she  could  not  live  long  to  patronise  it,  though 
she  kept  it  for  her  own  use  only,  yet  he  would  by  no  means  con- 
nive at  it.  Reformation  must  begin  at  home.  Bad  practices  will 
never  be  suppressed  in  the  country,  while  they  are  supported  in 
the  court.  Asa,  in  every  thing  else,  will  honour  and  respect  his 
mother;  he  loves  her  well,  but  he  loves  God  better,  and,  like  the 
Levite,  Deut.  33.  9.  bravely  forgets  the  relation,  when  it  comes  in 
competition  with  his  duty.  If  she  be  an  idolater,  (1.)  Her  idol 
shall  be  destroyed,  publicly  exposed  to  contempt,  defaced,  and 
burnt  to  ashes,  by  the  brook  Kidron,  on  which,  it  is  probable,  he 
strewed  the  ashes,  in  imitation  of  Moses,  Ex od.  32.  20.  and  in 
token  of  his  detestation  of  idolatry,  and  his  indignation  at  it, 
wherever  he  found  it.     Let  no  remains  of  a  court-idol   appear. 


(2.)  She  shall  be  deposed  ;  he  removed  lier  from  bciii;;  (|iiron,  ur 
from  the  queen,  that  is,  from  conversing  with  his  wife;  lie  l):ihi>hei 
hi-r  the  court,  and  confined  her  to  an  obscure  and  privalc  life. 
They  that  have  power  are  happy,  when  thus  they  have  liearts  to 
use  it  well.  2.  He  re-established  that  which  was  good,  i'.  1.5.  He 
brought  into  the  house  of  God  the  dedicated  things  wliich  he 
himself  had  vowed  out  of  the  spoils  of  the  Ethiopians  be  bad 
conquered,  and  which  his  father  had  vowei',  but  lived  not  to  bring 
in,  pursuant  to  his  vow.  We  must  not  only  cease  to  do  evil,  but 
learn  to  do  well;  not  only  cast  away  the  idols  of  our  iniquity,  but 
dedicate  ourselves  and  our  all  to  God's  honour  and  glory.  When 
those  who,  in  their  infancy,  were  by  baptism  devoted  to  God, 
make  it  their  own  act  and  deed  to  join  themselves  to  him,  and 
vigorously  employ  themselves  in  his  service,  that  is,  brinjing  in  the 
dedicated  things  which  they  and  their  fathers  have  dedicated  :  it 
is  necessary  justice,  rendering  to  God  the  things  that  are  his. 

IV.  His  political  conduct.  He  built  cities  himself,  to  encourage 
the  increase  of  his  people,  v.  23.  and  to  invite  others  to  him  by 
the  conveniencies  of  habitation.  And  he  was  very  zealous  to 
hinder  Baasha  from  building  Ramah,  because  he  designed  it  for 
the  cutting  off  of  communication  between  his  people  and  Jeru- 
salem, and  to  hinder  those  who,  in  obedience  to  God,  would  come 
to  worship  there.  An  enemy  must  by  no  means  be  suffered  to 
fortify  a  frontier  town. 

V.  The  faults  of  his  reign.  In  both  the  things  for  which  he 
was  praised,  be  was  found  defective;  the  fairest  characters  are 
not  without  some  but  or  other  in  them.  1.  Did  he  take  away  the 
idols  ?  That  was  well ;  but  the  high  places  were  not  removed, 
».  14.  therein  his  reformation  fell  short.  He  removed  all  images 
which  were  rivals  with  the  true  God,  or  false  representations  of 
him  ;  but  the  altars  which  were  set  up  in  high  places,  and  to 
which  those  sacrifices  were  brought  which  should  have  been 
offered  on  the  altar  in  the  temple,  those  he  suffered  to  stand, 
thinking  there  was  no  great  harm  in  them,  they  having  been  used 
by  good  men  before  the  temple  was  built,  and  being  loath  to 
disoblige  the  people  who  had  a  kindness  to  them,  and  were 
wedded  to  them  both  by  custom  and  convenience  ;  whereas  in 
Judah  and  Benjamin,  the  only  tribes  under  Asa's  government, 
which  lay  so  near  Jerusalem  and  the  altars  there,  there  was  less 
pretence  for  them  than  in  those  tribes  which  lay  more  remote. 
They  were  against  the  law,  which  obliged  them  to  worship  at  one 
place,  Deut.  12. 11.  They  lessened  men's  esteem  of  the  temple 
and  the  altars  there,  and  were  an  open  gap  for  idolatry  to  enter 
in  at,  while  the  people  were  so  much  addicted  to  it.  It  was  not 
well  that  Asa,  when  his  hand  was  in,  did  not  remove  these  ; 
nevertheless  his  heart  was  perfect  with  the  Lord.  This  affords  us 
a  comfortable  note,  that  those  may  be  found  honest  and  upright 
with  God,  and  be  accepted  of  him,  who  yet,  in  some  instances, 
come  short  of  doing  the  good  tliey  might  and  should  do.  The 
perfection  which  is  made  the  indispensable  condition  of  the  new 
covenant,  is  not  to  be  understood  of  sinlessness  (then  we  were  all 
undone,)  but  sincerity.  2.  Did  he  bring  in  the  dedicated  things  ? 
That  was  well :  but  lie  afterward  alienated  the  dedicated  things, 
when  he  took  the  gold  and  silver  out  of  the  house  of  God,  and 
sent  them  as  a  bribe  to  Ben-hadad,  to  hire  him  to  break  his  league 
with  Baasha,  and,  by  making  an  inroad  upon  his  country,  to  give 
him  a  diversion  from  the  building  of  Ramah,  u.  18, 19.  Here  he 
sinned,  (l.)In  tempting  Ben-hadad  to  break  hij  league,  and  so  to 
violate  the  public  faith.  If  he  did  wrong  in  doing  it,  as  certainly 
he  did,  Asa  did  wrong  in  persuading  him  to  do  it.  (2.)  In  that 
he  could  not  trust  God,  who  had  done  so  much  for  him,  to  free 
him  out  of  this  strait,  without  his  using  such  indirect  means  to 
help  himself.  (3.)  In  taking  the  gold  out  of  the  treasury  of  the 
temple,  which  was  not  to  be  made  use  of,  hut  on  extraordinary 
occasions.  The  project  succeeded  ;  Ben-hadad  made  a  descent 
upon  the  land  of  Israel,  which  obliged  Baasha  to  retire  with  his 
whole  force  from  Ramah,  ii.20,  21.  which  gave  Asa  a  fair  oppor- 
tunity to  demolish  his  works  there,  and  the  timber  and  stones 
served  him  for  the  building  of  some  cities  of  his  own,  y.22.  But. 
though  the  design  prospereil,  we  find  il  was  displeasing  to  God  ; 
and  though  Asa  valued  himself  upon  llie  policy  of  it,  and  promised 


Before  Christ  954. 


1  KINGS.  XV,  XVI. 


The  Reigns  of  Natlab  and  Baas 


liiinself  lliat  it  would  effectually  secure  \\\s  peace,  he  is  told  by  a 
prophet  Hial  he  had  done  foohshly,  :iti(l  that  from  henceforth  he 
should  have  tvars ;  see  2  Chron.  10.  7  .  .0. 

VI.  The  troubles  of  his  reign.  For  the  most  part,  he  prospered : 
Rut,  1.  Baasha  kiii^  of  Israel  was  a  very  troublesome  neighbour 
to  him.  He  reigned  twenty-four  years,  and,  all  his  days,  had 
war,  more  or  less,  with  Asa,  r.  IG.  This  was  the  effect  of  the 
division  of  Ihe  kingdoms,  that  they  were  conlinually  vexing  one 
another,  wliich  made  them  both  an  easier  prey  to  the  common 
enemy.  2.  In  his  old  age,  he  was  himself  afflicted  with  the  gout; 
he  was  diseased  in  his  feet,  which  made  him  less  fit  for  business, 
and  peevish  toward  those  about  him. 

VII.  The  conclusion  of  his  reign.  The  acts  of  it  were  more 
largely  recorded  in  the  common  historv  (to  which  reference  is 
here  had,  «.23.)  than  in  this  sacred  one.  He  reigned  long,  but 
finished,  at  last,  with  honour,  and  left  his  throne  to  a  successor 
no  way  inferior  to  him. 

25.  And  Nadab  the  son  of  Jeroboam  began  to 
reign  over  Israel  in  the  second  year  of  Asa  king 
of  Judah,  and  reigned  over  Israel  two  years. 
26.  And  he  did  evil  in  the  sight  of  the  Lord,  and 
walked  in  the  way  of  his  father,  and  in  his  sin 
wherewith  he  made  Israel  to  sin.  27.  And  Baasha 
the  son  of  Ahijah,  of  the  house  of  Issachar,  con- 
spired against  him;  and  Baasha  smote  him  at 
Qibbethon,  which  belongeth  to  the  Phihstines ;  for 
Nadab  and  ail    Israel   laid   siege   to  Gibbethon. 

28.  Even  in  the  third  year  of  Asa  king  of  Judah 
did  Baasha  slay  him,   and   reigned    in    his  stead. 

29.  And  it  catue  to  pass,  when  he  reigned,  that 
he  smote  all  the  house  of  Jeroboam ;  he  left  not 
to  Jeroboam  any  that  breathed,  until  he  had 
destroyed  him,  according  unto  the  saying  of  the 
Lord,  which  he  spake  by  his  servant  Ahijah  the 
Shilonite:  30.  Because  of  the  sins  of  Jeroboam 
which  he  sinned,  and  which  he  made  Israel  sin, 
by  his  provocation  wherewith  he  provoked  the 
Lord  God  of  Israel  to  anger.  31.  Now  the  rest 
of  the  acts  of  Nadab,  and  all  that  lie  did,  are  they 
not  written  in  tlie  book  of  the  chronicles  of  the 
kings  of  Israel?  32.  And  there  was  war  between 
Asa  and  Baasha  king  of  Israel  all  their  days. 
33.  In  the  third  year  of  Asa  king  of  Judah  began 
Baasha  the  son  of  Ahijah  to  reign  over  all  Israel 
in  Tirzah,  twenty  and  four  years.  34.  And  he 
•lid  evil  in  the  sight  of  the  Lord,  and  walked  in 
the  way  of  Jeroi)oam,  and  in  his  sin  wherewith 
he  made  Israel  to  sin. 

We  are  now  to  take  a  view  of  the  miserable  stale  of  Is/ael, 
while  the  kingdom  of  Judah  was  happy  under  Asa's  good  govern- 
ment. It  was  threatened  that  they  should  be  as  a  reed  shaken  in 
the  water,  ch.  14.  15.  and  so  they  were,  when,  during  the  single 
reign  of  Asa,  the  government  of  their  kingdom  was  in  six  or  seven 
different  hands,  as  we  find  in  this  and  Ihe  following  chapter. 
Jeroboam  was  upon  the  throne,  in  the  beginning  of  his  reign,  and 
Ahab  at  Ihe  end  of  it;  between  whom  were  Nadab,  Baasha,  Elah, 
Ziniri,  Tibni,  and  Omri,  undermining  and  destroying  one  another. 
This  they  got  by  deserting  Ihe  house  both  of  God  and  of  David. 

Here  is,  1.  The  ruin  and  extirpation  of  the  family  of  Jeroboam, 
according  to  the  word  of  the  Lord  by  Ahijah.  His  son  Nadab 
■ucceeded  him.  If  the  death  of  his  brollier  Abijah  had  had  a  due 
iafluruce  upon  him,  to  make  him  religious,  and  the  honour  done 


him  at  his  death  had  engaged  him  to  follow  his  good  examplci 
his  reign  might  have  been  long  and  glorious  ;  but  he  irnllni  in 
the  way  of  his  father,  V.1Q.  kept  up  the  worsiiip  oi  his  calves, 
and  forbade  liis  subjects  to  go  up  to  Jerusalem  to  worship ;  sinned 
and  made  Israel  to  sin  ;  and  therefore  God  brought  Tttn  iipim 
him  quickly,  in  the  second  \ear  of  his  reign.  He  was  liesiegmg 
Gibbethon,  a  city  which  the  Philistines  had  taken  from  the 
D.inites,  and  was  endeavouring  to  retake  it  ;  and  there,  in  th( 
midst  of  his  army,  did  Baasha,  with  others,  conspire  against  hiir, 
and  kill  him,  f.27.  and  so  little  interest  had  he  in  the  affecliou 
of  his  people,  that  his  army  did  not  only  not  avenge  his  death, 
but  chose  his  murderer  for  his  successor.  Whether  Baasha  did  it 
upon  a  personal  pique  against  Nadab,  or  to  be  avenged  on  ll  ; 
house  of  Jeroboam,  for  some  affront  received  from  them ;  o! 
whether,  under  pretence  of  freeing  his  country  from  the  tyrannj 
of  a  bad  prince;  or  whether,  merely  from  a  principle  of  ambition, 
or  to  nialie  way  for  himself  to  the  throne,  does  not  appear;  but 
he  sleiv  him,  and  reigned  in  his  stead,  ti.  28.  And  the  first  thing 
he  did,  when  he  came  to  the  crown,  was  to  cut  off  all  the  house 
of  Jeroboam,  that  he  might  the  better  secure  himself,  and  his 
own  usurped  government.  He  thought  it  not  enough  to  imprison 
or  banish  them,  but  he  destroyed  them,  left  not  only  no  males,  as 
was  foretold,  ch.  14.  10.  but  none  that  breathed.  Herein  he  was 
barbarous,  but  God  was  righteous.  Jeroboam's  sin  was  punished, 
V.  30.  for  they  that  provoke  God,  do  it  to  their  own  confusion  ; 
see  Jer.  7. 19.  Ahijah's  prophecy  was  accomplished,  r.  29.  for 
no  word  of  God  shall  fall  to  the  ground.  Divine  threalenings  are 
not  designed  merely  to  terrify. 

2.  The  elevation  of  Baasha.  He  shall  be  tried  a  while,  as 
Jeroboam  was;  twenty-four  years  he  reigned,  t>. 33.  but  shewed 
that  it  was  not  from  any  dislike  to  Jeroboam's  sin  that  he  destroyed 
his  family,  but  from  malice  and  ambition  ;  for,  when  he  had  rooted 
out  the  sinner,  he  himself  clave  to  the  sin,  and  walked  in  the  way 
of  Jeroboam,  v.  34.  though  he  had  seen  the  end  of  that  way :  so 
strangely  was  his  heart  hardened  with  the  deceitfulnessof  sin. 

CHAP.  XVI. 

This  chapter  relatet  wholly  to  the  kingdom  of  Israel,  and  the  revolutions  of  that 
kingdom — many  in  a  little  time.  The  utter  ruin  of  Jeroboam's  family,  after 
it  had  been,  twenty-four  years,  a  royal  family,  we  read  of  in  the  chapter  before. 
In  this  chapter  we  have,  I.  The  ruin  of  Baasha  s  family,  qfter  it  hail  been 
but  twenty-six  years  a  royal  family,  foretold  by  aprophet,  v.l .  .7.  mid  executed 
by  Zimri,  one  of  his  captains,  v.S.  .\4.  II.  The  seven  days' reign  of  Zimri, 
and  his  sudden  fall,  v.\5.  .20.  ///.  The  struggle  between  Omri  and  Tibni, 
and  Omri's  prevtilence,  and  his  reign,  v.  21 .  .28.  IV.  The  beginning  if  the 
reign  of  Ahab,  whom  we  shall  afterwards  read  much  of,  v.  29.  .33.  V,  The 
rebuilding  oj  Jericho,  v.  34.     All  this  while,  in  Judah,  things  went  well. 

1.  ^  I  "^HEN  the  word  of  the  Lord  came  to  Jehu 

X     the  son  of  Hanani  against  Baasha,  saying, 

2.  Forasmuch  as  I  exalted  thee  out  of  the  dust, 
and  made  thee  prince  over  my  people  Israel;  and 
thou  hast  walked  in  the  way  of  Jeroboam,  and 
hast  made  my  people  Israel  to  sin,  to  provoke 
me  to  anger  with  their  sins ;  Behold,  I  will  take 
away  the  posterity  of  Baasha,  and  the  posterity 
of  his  house;  and  will  make  thy  house  like  the 
house  of  Jeroboam  the  son  of  Nebat.  4.  Him 
that  dieth  of  Baasha  in  the  city  shall  the  dogs 
eat;  and  him  that  dieth  of  his  in  the  fields  shall 
the  fowls  of  the  air  eat.  5.  Now  the  rest  of  the 
acts  of  Baasha,  and  what  he  did,  and  his  might, 
are  they  not  written  in  the  book  of  tiie  chronicles 
of  the  kings  of  Israel?  6.  So  Baasha  slept  with 
his  fathers,  and  vvas  buried  in  'I'irzah  :  and 
Elah  his  son  reigned  in  his  stead.  7.  And 
also    by  the  hand    of   the  prouhet  Jehu  the  sob 


Before  Christ  })3I. 

of  Hanani  came  llie  word  of  the  Loro  a^^ainst 
Baaslia,  and  iis^ainst  liis  liousc,  even  for  all  the  evil 
that  lie  did  in  the  siniit  of  the  Lord,  in  provoking 
him  to  anger  with  the  work  of  liis  hands,  in  heing- 
/ike  the  house  of  Jerohoam;  and  because  he  killed 
him.  8.  In  tiie  twenty  and  sixth  year  of  Asa  king 
l)f  Judah  began  Elah  the  son  of  Baasha  to  reign 
Dvcr  Israel  in  Tirzah,  two  years.  9.  And  his  ser- 
vant Zimri,  captain  of  half  his  chariots,  conspired 
(gainst  him,  as  he  was  in  Tirzah,  drinking  himself 
drunk  in  the  house  of  Arza  steward  oi  his  house 
in  Tirzah.  10.  And  Zimri  went  in  and  smote 
him,  and  killed  him,  in  the  twenty  and  seventh 
year  of  Asa  king  of  Judah,  and  reigned  in  his  stead. 
11.  And  it  came  to  pass,  when  he  began  to  reign, 
as  soon  as  he  sat  on  his  throne,  that  he  slew  all  the 
house  of  Baasiia:  he  left  him  not  one  that  pisseth 
against  a  wall,  neither  of  his  kinsfolks,  nor  of  his 
friends.  12.  Thus  did  Zimri  destroy  all  the  house 
of  Baasha,  according  to  the  word  of  the  Lord, 
which  he  spake  against  Baasha  by  Jehu  the  pro- 
phet, 13.  For  all  the  sins  of  Baasha,  and  the  sins 
of  Elah  his  son,  by  which  they  sinned,  and  by 
which  they  made  Israel  to  sin,  in  provoking  the 
LoRO  God  of  Israel  to  anger  with  their  vanities. 
14.  Now  the.  rest  of  the  acts  of  Elah,  and  all  that 
he  did,  are  they  not  written  in  the  book  of  the 
'"hroiiicles  of  the  kings  of  Israel? 


H.'re  is, 

I.  The  niln  of  the  family  of  Baasha  foretold:  he  was  a  man 
tiVely  enoiiKn  t'  have  raised  and  established  his  family,  active, 
politic,  ami  daiina; ;  but  he  was  an  idolater,  and  that  brought 
destruction  upon  his  family.  God  sent  him  warning  of  it  before, 
l.That,  if  he  were  thereby  wrought  upon  to  repent,  and  reform, 
the  niin  might  be  prevented;  for  God  threatens,  that  he  may  not 
strike,  as  one  that  desires  not  the  death  of  sinners.  2.  That,  if 
not,  it  might  appear  that  the  destruction,  when  it  did  come, 
whoever  might  be  instruments  of  it,  was  the  act  of  God's  justice, 
and  the  punishment  of  sin.  The  warning  was  sent  by  Jehu,  the 
son  of  Iliinani.  The  father  was  a  seer,  or  prophet,  at  the  same 
tiuie,  "2  Chron.16. 7.  He  was  sent  to  Asa  king  of  Judah;  but  the 
son,  Hho  was  young,  and  more  active,  was  sent  on  this  longer 
and  more  dangerous  expedition  to  Baasha  king  of  Israel.  Juniorcs 
nd  Inhores — Toil  and  adveiiinre  are  for  the  young.  This  Jehu 
was  a  prophet,  and  llie  son  of  a  prophet.  Prophecy,  thus  happily 
eulailcd,  was  worthy  of  so  much  the  more  honour.  This  Jehu 
idutiuued  long  in  his  usefulness,  for  we  find  him  reproving 
Jihoshaphat,  2Chrou.l9.2.  above  fortv  years  after,  and  writing 
the  annals  of  that  prince,  2  Chron.  20.  34.  The  message  which 
this  prophet  brought  to  Baasha  is  nnich  the  same  with  that  which 
Aliijah  sent  to  Jeroboam  by  his  wife.  (l.)He  reminds  him  of 
the  great  things  God  had  done  for  him,  v. 2.  I  exalted  thee  out 
/'/  till'  (Ivst,  to  the  throne  of  glory,  a  great  instance  of  the  divine 
sovereignty  and  power,  1  Sam.  2. 8.  Baasha  seemed  to  have 
rnised  himself  by  his  own  treachery  and  cruelty,  yet  there  was 
the  hind  of  Providence  in  it,  to  bring  about  God's  counsel  con- 
cerning Jeroboam's  house  ;  and  God's  owning  his  ad\  aucemrTil 
as  his  act  and  deed,  does  by  no  means  amount  to  the  patronising 
•if  his  aniliilion  and  treachery.  It  is  God  that  puts  power  into 
HHil  njcn's  hands,  which  he  makes  to  serve  bis  good  purposes, 
iiohvilhslaniling    the    bad    use    they    make    of    it.     /  made  thee 

•  i.ice  ovc)  my  people.     God  calls  Israel  his  people  still,  though 


I  KINGS,  XVI. 


Elah  slain  by  Zimri, 


wretchedly  corrupted,  because  they  retained  the  covenant  of  cir- 
cumcision, and  there  were  many  good  people  among  ihcm  ;  it 
was  not  till  long  after  that  they  were  called  Lo-ammi,  not  a  people, 
Hos.  1.9.  ( 2.)  He  charges  him  with  high  crimes  and  misde- 
meanours. [1.]  That  he  had  made  Israel  to  sin,  had  seduced 
God's  subjects  from  their  allegiance,  and  bad  brought  them  to 
pay  the  homage,  due  to  him  onlv,  to  dunghill-deities,  and  herein 
he  had  walked  in  the  way  of  Jmilioam,  v.1.  and  been  like  hii 
house,  ti.  7.  [2.]  That  he  had  himself  provoked  God  to  anger 
with  the  work  of  his  hanih,  \\\a\  is,  bv  worshipping  iu'ages,  the 
ivork  of  mens  hands;  though  others  made  tlieni,  perhaps  he 
served  them,  and  thereby  avowed  the  making  of  them,  and  they 
are  therefore  called  the  work  of  his  hands.  [3.]  That  he  had 
destroyed  the  house  of  Jeroboam,  v.  7.  because  he  killed  hint, 
namely,  Jeroboam's  son,  and  all  his;  if  he  had  done  that,  with  an 
eye  to  God,  and  to  his  will  and  glory,  and  from  a  holy  indignation 
against  the  sins  of  Jeroboam  and  his  house,  he  had  been  accepted 
and  applauded  as  a  minister  of  God's  justice;  but,  as  he  did  it, 
he  was  only  the  tool  of  God's  justice,  but  a  servant  to  his  own 
lusts,  and  is  justly  punished  for  the  malice  and  ambition  which 
governed  him  in  all  he  did.  They  who  are  any  way  employed 
in  denouncing  or  executing  the  justice  of  God,  (magistrates  oi 
ministers,)  are  concerned  to  do  it  from  a  good  principle,  and  Id 
a  holy  manner,  lest  it  turn  into  sin  to  them,  and  they  n)akc  Iheni' 
selves  obnoxious  by  it.  (3.)  He  foretells  the  same  destruction  to 
come  upon  his  family  which  he  himself  had  been  employed  to 
bring  upon  the  family  of  Jeroboam,  v.ti,4.  They  who  resemble 
others  in  their  sins  may  expect  to  resemble  them  in  their  plagues, 
especially  those  who  seem  zealous  against  such  sins  in  others  as 
they  allow  themselves  in ;  the  house  of  Jehu  was  reckoned  with 
for  the  blood  of  the  house  of  Ahab,  Hos.  IT 4. 

II.  A  reprieve  granted  for  some  time,  so  long,  that  Baasha 
himself  dies  in  peace,  and  is  buried  with  honour  in  his  own  royal 
city,  V.6.  so  far  is  he  from  being  a  prey  either  to  the  dogs  or  to 
the  fowls,  which  yet  was  threatened  to  his  house,  v. 4.  He  lives 
not  either  to  see  or  feel  the  punishment  threatened,  yet  he  was 
himself  the  greatest  delinquent;  certainly  there  must  be  a  future 
state,  in  which  impenitent  sinners  will  suffer  in  their  own  persons, 
and  not  escape,  as  often  they  do  in  this  world.  Baasha  died  under 
no  visible  stroke  of  divine  vengeance,  for  aught  that  appears,  but 
God  laid  up  his  iniquity  for  his  children,  as  Job  speaks,  ch.  21. 19, 
thus  he  often  visits  sins.  Observe,  Baasha  is  punished,  by  the 
destruction  of  his  children,  after  his  death  ;  and  his  children  are 
punished,  by  the  abuse  of  their  bodies,  after  their  death;  that  is 
the  only  thing  which  the  threatening  specifies,  v. 4.  that  the  dogs 
and  the  fowls  of  the  air  should  eat  them,  as  if  herein  were  designed 
a  tacit  intimation,  That  there  are  punishments  after  death,  when 
death  has  done  its  worst,  which  will  be  the  sorest  punishments,  and 
are  most  to  be  dreaded  ;  these  judgments,  on  the  body  and  posterity, 
signified  judgments  on  the  soul  when  separated  from  the  body,  by 
Him  who,  after  he  has  killed,  has  power  to  cast  into  hell. 

III.  Execution  done  at  last.  Baasha's  son  Elah,  like  Jeroboam's 
son  Nadab,  reigned  two  years,  and  then  was  slain  by  Zimri,  one  of 
his  own  soldiers,  as  he  was  by  Baasha:  so  like  was  his  house  made 
to  that  of  Jeroboam,  as  was  threatened,  ».  3.  Because  his  idolatry 
was  like  his,  and  one  of  the  sins  for  which  God  contended  with 
him,  being  the  destruction  of  Jeroboam's  family,  the  more  like  the 
destruction  of  his  own  was  to  that,  the  nearer  did  the  punishun  nt 
resemble  the  sin,  as  face  answers  to  face  in  a  glass. 

1.  As  then,  so  now,  the  king  himself  was  first  slain,  but  Elah 
fell  more  ihgloriously  than  Nadab;  Nadab  was  slain  in  the  fithl 
of  action  and  honour,  he  and  his  army  then  besieging  Giblietlion, 
ch.  15.27.  but,  the  siege  being  then  raised,  upon  that  disaster,  and 
the  city  remaining  still  in  the  Philistines'  hands,  the  army  of  Ismc/ 
was  now  renewing  the  attempt,  jj.15.  and  Elah  should  have  been 
with  them,  to  command  in  chief,  but  he  loved  his  own  ease  and 
safety  belter  than  his  honour  or  duly,  or  the  public  good,  and 
therefore  staid  behind  to  take  his  pleasure;  and,  when  he  wag 
drinking  himself  drunk  in  his  servant's  house,  Zimri  killed  him, 
u.9,10.  Let  it  be  a  warning  to  diunkards,  especially  to  lhos« 
who  designedly  drink   themselves  dniuK,  that  they  kin.w  not  but. 


Before  Christ  929. 


I  KINGS,  XVI. 


Zi mil's  Death. 


death  may  surprise  them  in  that  condiljon.  (1.)  Death  comes] 
,iifi/tf  upon  tncn  when  they  are  drunk;  beside  the  chronical 
diseases  which  men  freqiieiiliy  brini^  themselves  into  by  hard 
driiilving,  and  which  cut  tlieni  off  in  the  midst  of  their  days,  men, 
in  that  condition,  are  more  easily  overcome  hy  an  enemy,  as 
Aiiinon  hy  Absalom,  and  are  liable  to  more  bad  accidents,  being 
utiahie  to  help  themselves.  (2.)  Death  comes  terribly  upon  men 
ill  that  condition,  finding  lliem  in  the  act  of  sin,  and  incapacitated 
for  any  act  of  devotion;  that  day  comes  vpnn  them  at  vnaivares, 
Ljke,Ul.:}4.  like  a  thief. 

'2.  As  then,  so  now,  the  whole  family  was  cut  off,  and  rooted 
(lut ;  the  traitor  was  llie  successor,  to  whom  the  unthinking  people 
lamely  sulunilled,  as  if  it  were  all  one  to  Ihem  what  king  they 
/lad,  so  that  they  had  one;  the  first  thing  Zimri  did,  was,  to  slay 
nil  the  house  nf  Baasha;  thus  he  held  hy  cruelty  what  he  got 
hv  treason ;  his  cruelty  seems  to  have  extended  further  than 
Baasha's  did  against  the  house  of  Jeroboam,  for  he  left  to  Elali 
\iime  of  his  kinsfolk  or  friends,  r.  11 .  7tnne  of  his  avetir/ers,  so  the 
word  is,  none  that  were  likely  to  avenae  his  death;  yet  divine 
justice  soon  avenged  it  so  remarkably,  that  it  was  used  as  a  proverb 
long  afi.er.  Hod  Zimri  peace,  that  slew  his  master?  '2  Kings,  0.31. 
In  this,  (  1.)  The  word  of  God  was  fulfilled,  i>.  12.  (2.)  The  sins 
of  Baasha  aiul  Elah  were  reckoned  for,  with  which  they  provoked 
Gnd  hi/  their  vanities,  v.  13.  Their  idols  are  called  ihcir  vanities, 
for  llu'v  cannot  profit  nor  help;  miserable  are  those  whose  deities 
aie  vanities. 

15.  In  llic  twenty  anrl  seventh  year  of  Asa  king 
of  JiKlah  (lid  Ziniri  reign  seven  clays  in  Tirzah. 
And  the  people  if£i-e  encamped  against  Gil)betlion, 
which  belonged  to  ihe  Philistines.  16.  And  the 
people  llinl  tceie  encamped  heard  say,  Ziinri  hath 
conspired,  and  hath  also  slain  the  king:  wherefore 
all  Israel  made  Omri,  the  captain  of  the  host, 
king  over  Israel  that  day  in  the  camp.  17.  And 
Omri  went  up  from  Gibbethon,  and  all  Israel 
with  him,  and  they  besieged  Tirzah.  18.  And  it 
came  to  pass,  when  Zimri  saw  that  the  city  was 
taken,  that  he  went  into  Ihe  palace  of  the  king's 
house,  and  burnt  the  king's  house  over  him  with 
fire,  and  died,  19.  For  his  sins  which  he  sinned 
in  doing  evil  in  the  sight  of  the  Lord,  in  walking 
in  the  way  of  .leroboani,  and  in  his  sin  which  he 
did,  to  make  Israel  sin.  20.  Now  the  rest  of  the 
acts  of  Ziniri,  and  his  treason  that  he  wrought, 
are  they  not  written  in  the  book  of  the  chronicles 
of  the  kings  of  Israel?  21.  Then  were  the  people 
of  Israel  divided  into  two  parts:  half  of  the  people 
followed  Tibni  the  son  of  Ginath,  to  make  him 
king;  and  half  followed  Omri.  22.  But  the  people 
that  followed  Omri  prevailed  against  the  people 
that  followed  Tibni  the  son  of  Ginath  ;  so  Tibni 
died,  and  Omri  reigned.  2.3.  In  the  thirty  and 
first  year  of  Asa  kins,  of  Judah  began  Omri  to 
reign  over  Israel,  twelve  years:  six  years  reigned 
he  in  Tirzah.  24.  And  he  bought  the  hill  Samaria 
of  Shemer  for  two  talents  of  silver,  and  built  on 
the  hill,  antj  called  tlie  name  of  the  city  which  he 
l)uilt,  after  the  name  of  Shemer,  owner  of  the  hill, 
Samaria.  2-5.  But  Omri  wrought  evil  in  the  eyes 
of  liie  Lord,  and  did  worse  than  all  that  tvere 
U?fore  him.     26.  For   he   walked    in   all  the  way 


of  Jeroboam  the  son  of  Nebat,  and  in  his  sin 
wherewith  he  made  Israel  to  sin,  to  provoke  the 
Lord  God  of  Israel  to  anger  with  their  vanities. 
27.  Now  the  rest  of  the  acts  of  Omri  which  he 
did,  and  his  might  that  he  shewed,  cue  they  not 
written  in  tiie  ijook  of  the  chronicles  of  the  kings 
of  Israel?  28.  So  Omri  slept  with  his  fathers^ 
and  was  burieil  in  Samaria:  and  Ahab  his  son 
reiofned  in  his  stead. 


Solomon  observes,  Prov.28.2.  that,  for  the  transffressinn  of  a 
land,  many  were  the  princes  thereof,  (so  it  was  here  in  Israel,) 
Out  by  a  man  of  understanding  the  state  thereof  shall  be  prolonged. 
So  it  was  witti  Judah,  at  the  same  time,  under  Asa;  when  men 
forsake  God,  they  are  out  of  the  way  of  rest  and  establishment; 
Zimri,  and  Tibni,  and  Omri,  are  here  striving  for  the  crown. 
I'roiid  aspiring  men  ruin  one  another,  and  involve  others  in  the 
ruin;  these  confusions  end  in  the  settlement  of  Omri;  we  must 
therefore  take  him  along  with  us  through  this  part  of  the  story. 

I.  How  he  was  chosen,  as  the  Roman  emperors  often  were,  by 
the  army  in  the  fie  d,  now  encamped  before  Gibbethon ;  notice 
was  soon  brought  thither  that  Zimri  had  slain  their  king,  v.  16. 
and  set  up  himself  in  Tirzah,  the  royal  city,  whereupon  they  chose 
Omri  king  in  the  camp,  that  they  might,  without  delay,  avenge 
the  death  of  Elah  upon  Zimri ;  though  he  was  idle  and  intem])erate, 
yet  he  was  their  king,  and  they  would  not  tamely  submit  to  his 
murderer,  nor  let  the  treason  go  unpunished ;  they  did  not 
attempt  to  avenge  the  death  of  Nadab  upon  Baasha,  pcrhapa 
because  the  house  of  Baasha  had  ruled  with  more  gentleness 
than  the  house  of  Jeroboam  ;  but  Zimri  shall  feel  the  resent- 
ments of  the  provoked  army;  the  siege  of  Gibbethon  is  quitted, 
(Philistines  are  sure  to  gain  when  Israelites  quarrel,)  and  Zi.iiri 
is  prosecuted. 

II.  How  he  conquered  Zimri:  he  is  said  to  have  reigned  seven 
days,  V.  15.  so  long  before  Omri  was  proclaimed  king,  and  himself 
proclaimed  traitor;  but  we  may  suppose  it  a  longer  time  before 
lie  died,  for  he  continued  long  enough  to  shew  his  inclination  to 
the  way  of  Jeroboam,  and  to  make  himself  obnoxious  to  the 
justice  of  God,  by  su|)porting  his  idolatry,  v.\9.  Tirzah  was  a 
beautiful  city,  but  not  fortified,  so  that  Omri  soon  made  himself 
master  of  it,  d.  17.  forced  Zimri  into  the  palace,  which  being 
unable  to  defend,  and  yet  unwilling  to  surrender,  he  burnt,  and 
himself  in  it,  v.  18.  Unwilling  that  his  rival  should  ever  enjoy 
that  sumptuous  palace,  he  burnt  it;  and  fearing,  that,  if  he  fell 
into  the  hands  of  the  army,  either  alive  or  dead,  he  should  be 
ignominiously  treated,  he  burnt  himself  in  it.  See  what  des- 
perate practices  men's  wickedness  sometimes  brings  Ihem  to, 
and  how  it  hurries  them  into  their  own  ruin  ;  see  the  disposition 
of  incendiaries,  who  set  palaces  and  kingdoms  on  fire,  though 
they  are  themselves  in  danger  of  perishing  in  the  flame. 

HI.  How  he  struggled  with  Tibiii,  and,  at  length,  got  clear  of 
him;  half  of  the  people  followed  this  Tibni,  f.  21.  probably  those 
who  were  in  Zimri's  interest,  with  whom  others  joined,  who  would 
not  have  a  king  chosen  in  the  camp,  (lest  he  should  rule  by  the 
sword,  and  a  standing  army,)  but  in  a  convention  of  the  states; 
the  contest  between  these  two  lasted  some  years,  and,  it  is  likely, 
cost  a  great  deal  of  blood  on  both  sides,  for  it  was  in  the  twentv- 
seventh  year  of  Asa  that  Omri  was  first  elected,  r.  15.  and  thence 
the  twelve  years  of  his  reign  are  to  be  dated ;  but  it  was  not  till  the 
thirty-first  year  of  Asa  that  he  began  to  reign  without  a  rival; 
then  Tibni  died,  it  is  likely,  in  battle,  and  Omri  reigned,  v.  22. 
Sir  Walter  Raleigh,  in  his"  History  of  the  World,  /.  2.  c.iy.  §G. 
inquires  here,  why  it  was,  that,  in  all  these  confusions  and  revo- 
lutions of  the  kingdom  of  Israel,  they  ne\er  thought  of  returning 
to  the  house  of  David,  and  uniling  themselves  again  to  Judah, 
fcr  then  was  it  better  Jor  ihem  than  nnw ;  and  he  thinks  lim 
readuu  was,  because  the  kings  of  Judah  assumed  a  m">»e  absolute 
arbitrary,  and  despotic,  power,  than  the  kings  of  Isj  cl ;  it  wan 


Before  Christ  925. 


I  KINGS.  XVI. 


Ahab's  Reign. 


Ihe  heaviness  of  the  yoke  that  they  complained  of,  when  they 
first  revolted  from  the  house  of  David,  and  the  dread  of  that  made 
I  hem  ever  after  averse  to  it,  and  attached  to  kings  of  their  own, 
who  ruled  more  by  law,  and  the  rules  of  a  limited  monarchy. 

IV.  How  he  reigned,  when  he  was,  at  length,  settled  on  the 
throne.  1.  He  made  himself  famous  by  building  Samaria,  (which 
ever  after  was  the  royal  city  of  the  kings  of  Israel,)  the  palace  at 
Tirzah  being  burnt,)  and,  in  process  of  time,  grew  so  consider- 
able, that  it  gave  name  to  the  middle  part  of  Canaan,  which  lay 
between  Galilee  on  the  north  and  Judea  on  the  south,)  and  to 
the  inhabitants  of  that  country,  who  were  called  Hamaritans. 
We  boHobt  the  ground  for  two  talents  of  siluer,  somewhat  more 
llian  700  pounds  of  our  money,  for  a  talent  was  3.53/.  lis.  lOW. 
Perhaps,  Sliemer,  who  sold  him  the  ground,  let  him  have  it 
considerably  the  cheaper,  upon  condition  that  Ihe  city  shoidd  be 
called  after  his  name,  which,  otherwise,  would  have  borne  the 
name  of  the  purchaser;  it  was  called  Samaria,  or  Shemcren,  as 
it  is  in  tlie  Hebrew,  from  Shemer,  Ihe  former  owner,  0.24. 
The  kings  of  Israel  changed  their  royal  seats ;  Shechem  first, 
then  Tirzah,  now  Samaria;  but  the  kings  of  Judab  were  constant 
to  Jerusalem,  the  city  of  God:  they  that  cleave  to  Ihe  Lord,  fix; 
Ihev  that  leave  him,  ever  wander.  2.  He  made  himself  infamous 
by  his  wickedness,  for  he  did  worse  than  all  that  were  before  him, 
V.  25.  Though  he  was  brought  to  the  throne  with  much  difficulty, 
and  Providence  had  remarkably  favoured  him  in  his  advancement, 
yet  he  was  more  profane,  or  more  superstitious,  and  a  greater 
persecutor,  than  either  of  Ihe  houses  of  Jeroboam  or  Baasha;  he 
went  further  than  they  had  done,  in  establishing  iniquity  by  a 
law,  and  forcing  his  subjects  to  comply  with  him  in  it;  for  we 
read  of  the  statutes  of  Omri,  the  keeping  of  which  made  Israel  a 
desolation,  Mic.6. 16.  Jeroboam  made  Israel  to  sin,  by  tempta- 
tion, example,  and  allurement;  but  Omri  did  it  by  compulsion. 

V.  How  he  ended  his  reign,  u.27,28.  He  was  in  some  repute 
for  the  might  which  he  shewed  ;  many  a  bad  man  has  been  a  stout 
man.  He  died  in  his  bed,  as  Jeroboam  and  Baasha  did  themselves; 
but,  like  them,  left  it  to  his  posterity  to  fill  up  the  measure,  and 
then  pay  off  the  scores,  of  his  iniquity. 

29.  And  in  the  thirty  and  eighth  year  of  Asa 
king  of  Judah  began  Ahab  the  son  of  Omri  to 
reign  over  Israel:  and  Ahab  the  son  of  Omri 
reigned  over  Israel  in  Samaria  twenty  and  two 
years.  30.  And  Ahab  the  son  of  Omri  did  evil  in 
the  sight  of  the  Lord  above  all  that  were  before 
him.  31.  And  it  came  to  pass,  as  if  it  had  been  a 
light  thing  for  him  to  walk  in  the  sins  of  Jeroboam 
the  son  of  Nebat,  that  he  took  to  wife  Jezebel, 
the  daughter  of  Ethbaal  king  of  the  Zidonians, 
and  went  and  served  Baal,  and  worshipped  him. 
.'^2.  And  he  reared  up  an  altar  for  Baal  in  the  house 
of  Baal,  which  he  had  built  in  Samaria.  33.  And 
Ahab  made  a  grove;  and  Ahab  did  more  to  pro- 
voke the  Lord  God  of  Israel  to  anger  than  all  the 
kings  of  Israel  that  were  before  him.  34.  In  his 
days  did  Hiel  the  Beth-elite  build  Jericho:  he  laid 
the  foundation  thereof  in  Abiram  his  first-born, 
and  set  np  the  gates  tiiereof  in  his  youngest  son 
Segub,  according  to  the  word  of  the  Lord,  which 
he  spake  by  Joshua  the  son  of  Nun. 

We  have  here  Ihe  beginning  of  the  reign  of  Ahab,  of  whom  we 
have  more  particulars  recorded,  than  of  any  of  Ihe  kings  of  Israel; 
we  have  here  onlv  a  general  idea  given  us  of  him,  as  Ihe  worst  of 
all  the  Kings,  that  we  may  expect  what  Ihe  particulars  will  be;  he 
reigned  twenty -two  years,  long  enough  to  do  a  deal  of  mischief. 


I.  He  exceeded  all  his  predecessors  in  wickedness,  did  evU 
above  all  that  were  before  him,  v.  30.  and,  as  if  it  were  done  with 
a  particular  enmity  both  to  God  and  Israel,  to  affront  him,  and 
ruin  them  ;  it  is  said.  He  did  more,  purposely  to  provoke  the  Lord 
God  of  Israel  to  anger,  and,  consequently,  to  send  judgments  on 
his  land,  than  all  the  kings  of  Israel  that  went  before  him,  v.Z'A 
It  was  bad  with  the  people,  when  their  kings  were  each  worsr 
than  other;  what  would  they  come  to  at  last?  He  had  seen  Ibe 
ruin  of  other  wicked  kings  and  their  families ;  yet,  instead  of  taking 
warning,  his  heart  was  hardened  and  enraged  against  God  by  it. 
He  thought  it  a  light  thing  to  walk  in  the  sins  of  Jeroboam,  d.  31. 
It  was  nothing  to  break  Ihe  second  commandment  by  image- 
worship,  he  would  set  aside  Ihe  first  also,  by  introducing  other 
gods;  his  little  finger  should  fall  heavier  upon  CJod's  ordinances 
than  Jeroboam's  loins;  making  light  of  lesser  sins  makes  way  for 
greater,  and  they  that  endeavour  to  extenuate  other  people's  sins, 
will  but  aggravate  their  own. 

II.  He  married  a  wicked  woman,  who,  he  knew,  would  briny 
in  the  worship  of  Baal,  and  seemed  to  marry  her  with  that  design. 
As  if  it  had  been  a  light  thing  to  walk  in  the  sins  of  Jeroboam ,  he 
took  to  wife  Jezebel,  r.  31 .  a  zealous  idolater,  extremely  imperious 
and  malicious  in  her  natural  temper,  addicted  to  witchcrafts  and 
whoredoms,  2  Kings, 9. 22.  and  every  way  vicious.  The  false 
prophetess  spoken  of.  Rev.  2. 20.  is  there  called  Jezebel,  for  a 
wicked  woman  could  not  be  called  by  a  worse  name  than  her's; 
what  mischiefs  she  did,  and  what  mischief,  at  last,  befell  her, 
(2  Kings,  9. 33.)  we  shall  find  in  the  following  story;  this  one 
strange  wife  debauched  Israel  more  than  all  Solomon's. 

III.  He  set  up  the  worship  of  Baal,  forsook  the  God  of  Israel, 
and  served  Ihe  god  of  the  Zidonians,  Jupiter  instead  of  Jehovah; 
the  sun,  so  some  think;  a  deified  hero  of  the  Phenicians,  so 
others :  he  was  weary  of  the  golden  calves,  and  thought  they  had 
worshipped  them  long  enough ;  such  vanities  were  they,  that 
those  who  had  been  fondest  of  them,  at  length,  grew  disgusted 
with  them,  and,  like  adulterers,  must  have  variety.  In  honour  of 
this  mock  deity,  whom  they  called  Baal,  lord,  and  for  the  con- 
venience of  his  worship,  1.  Ahab  built  a  temple  in  Samaria,  the 
royal  city,  because  the  temple  of  God  was  in  Jerusalem,  the  royal 
city  of  Ihe  other  kingdom;  he  would  have  Baal's  temple  near  him, 
that  he  might  the  better  frequent  it,  protect  it,  and  put  honour 
upon  it.  2.  He  reared  an  altar  in  that  temple,  on  which  to  offer 
sacrifice  to  Baal,  by  which  they  acknowledged  their  dependence 
upon  him,  and  sought  bis  favour.  Oh  the  stupidity  of  idolaters, 
who  are  at  a  great  expence  to  make  one  their  friend,  whom  they 
might  have  chosen  whether  they  would  have  made  a  god  or  no! 
3.  He  made  a  grove  about  his  temple;  either  a  natural  one,  by 
planting  shady  trees  there,  or,  if  those  would  be  too  long  in 
growing,  an  artificial  one  in  imitation  of  it;  for  it  is  not  said.  He 
planted,  but.  He  made  a  grove,  something  that  answered  the  in- 
tention, which  was  to  conceal,  and  so,  countenance,  the  abominable 
impurities  that  were  committed  in  the  filthy  worship  of  Baal.  He 
that  doelh  evil,  hatelh  the  light. 

IV.  One  of  his  subjects,  in  imitation  of  his  presumption,  ventured 
to  build  Jericho,  in  defiance  of  the  curse  Joshua  bad  long  since 
pronounced  on  him  that  should  attempt  it,  v.  34.  It  conies  in  as 
an  instance  of  the  height  of  impiety  men  were  then  arrived  at, 
especially  at  Bethel,  where  one  of  Ihe  calves  was,  for  of  that  tity 
this  daring  sinner  was.  Observe,  1.  How  ill  he  did;  like  Achan, 
he  meddled  with  Ihe  accursed  thing,  turned  that  to  his  own  use 
which  was  devoted  to  God's  honour:  he  began  to  build,  in  de- 
fiance of  Ihe  curse  well  known  in  Israel,  jesting  with  it,  perhaps, 
as  a  bugbear,  or  fancying  it  was  worn  out  by  length  of  time,  for 
it  was  above  300  years  since  it  was  pronounced,  Josh.  6.  2'>.  He 
went  on  to  build,  in  defiance  of  Ihe  execution  of  Ihe  curse  in  part ; 
for,  though  his  eldest  son  died  when  he  began,  yet  he  would 
proceed,  in  contempt  of  God  and  his  wrath,  revealed  from  heaven, 
against  his  ungodliness.  2.  How  ill  he  sped  ;  he  built  for  hi« 
children,  but  God  wrote  him  childless;  his  eldest  son  died  whei 
he  began,  the  youngest  whe  i  he  finished,  and  all  the  rest,  (it  is 
supposed,)  between.     Note,  Those  whom  God  curses,  are  curscti 


Before  Clirist  910. 


I   KINGS,  XVI,  XVII. 


Elijah's  first  l*ro;)li'-<-y. 


indrcd;  none  ever  hardened  liis  heart  against  God,  ;ind  prospered. 
IJod  keep  us  l»atk  from  presinnptuoiis  sins,  those  great  trans- 
gress ions! 


CHAP.  XVII. 

So  sitO  tc»s  tilt'  chitractcr  i>f  both  the  princfs  >ind  pfople  of  Israel  in  the  foregoing 
clin]ilcr,  thnl  one  wnuU  e.riiect  God  should  cast  off  a  people  that  had  so  cast 
him  off;  but,  as  an  evidence  to  the  contrary,  never  was  Israel  so  blessed  with 
a  so'ui  prophet,  as  when  it  was  so  plagued  irith  a  bad  king ;  nether  was  king  so 
built  til  sin  as  Ahab,  never  was  prophet  so  bold  to  reirrove  and  threaten  as 
Elijah,  whose  story  begins  in  this  chapter,  and  is  full  of  wonders.  Scarcely 
any  part  of  the  Old-Testament  history  shines  brighter  than  the  history  o/tlie 
spiiit  and  power  of  Elias;  he  only,  of  all  the  prophets,  had  the  honour  of 
Enoch,  the  first  jnnphtt,  to  be  translated,  that  he  should  not  see  death,  and  the 
honour  of  Moses,  the  great  prophet,  to  attend  our  Saviour  in  his  transfiguration : 
other  prophets  prophesied  and  wrote,  he  prophesied  and  acted,  but  ivrote  nothing  ; 
but  his  actings  cast  more  lustre  on  his  name  than  their  writings  on  their's. 
In  this  chapter,  ive  have,  I.  His  prediction  of  a  famine  in  Israel,  through  the 
want  of  rain,  v.  1.  //.  The  provision  made  for  him  in  that  famine,  1.  By  the 
ravens  at  the  brook  Cherith,  f. 2..7.  2.  When  that  failed,  by  a  widow  at 
Zarephath,  who  received  him  in  the  name  of  a  prophet,  and  had  a  prophet's 
reward;  for,  {\.)  He  multiplied  her  meal  and  her  oil,  e.  8..16.  (2.)  He 
raised  her  dead  son  to  life,  r.  17.  .24.  Thus  his  story  begins  with  judgments 
and  miracles,  designed  to  awaken  that  stupid  generation  that  had  so  deeply 
corrupted  themselves. 


AND  Elijah  tlie  Tishbite,  ivho  was  of  the 
inliabitants  of  Gilead,  said  iinto  Aliab,  As 
tlie  Lord  God  of  Israel  liveth,  before  whom  I 
f^tand,  there  shall  not  be  dew  nor  rain  these  years, 
but  according  to  my  word.  2.  And  the  word  of 
the  Lord  came  nnto  him,  sayins;,  3.  Get  thee 
hence,  and  turn  thee  eastward,  and  hide  thyself  by 
the  brook  Cherith,  that  is  before  Jordan.  4.  And 
it  shall  be,  that  thou  shalt  drink  of  the  brook;  and 
I  have  commanded  the  ravens  to  feed  thee  there. 
.*>.  So  he  went  and  did  according  unto  the  word  of 
the  Lord:  for  he  went  and  dwelt  by  the  brook 
Cherith,  that  is  before  Jordan.  6.  And  the  ravens 
brought  him  bread  and  flesh  in  the  morning,  and 
bread  and  flesh  in  the  evening;  and  he  drank  of 
the  brook.  7.  And  it  came  to  pass  after  a  while, 
tliat  the  brook  dried  up,  because  there  had  been 
no  rain  in  the  land. 

The  history  of  Elijah  begins  somewhat  abruptly:  usually,  when 
1  prophet  enters,  we  have  some  account  of  his  parentage,  are  told 
nhose  son  he  was,  and  of  what  tribe ;  but  Elijah  drops  (so  to 
Apeak)  out  of  the  clouds,  as  if,  like  Melchisedek,  he  were  without 
f:itlicr,  without  mother,  and  without  descent,  which  made  some  of 
the  Jews  fancy  that  he  was  an  angel  sent  from  heaven;  but  the 
iipostle  has  assured  us  that  he  was  a  man  subject  to  like  passions  as 
we  are.  (James, 5. 17.)  which  perhaps  intimates,  not  only  that  he 
was  liable  to  the  common  infirmities  of  the  human  nature,  but  that, 
by  his  natural  temper,  he  was  a  man  of  strong  passions,  more  hot 
and  eager  than  most  other  men,  and  therefore  the  more  fit  to  deal 
with  the  daring  sinners  of  the  age  he  lived  in.  So  wonderfully 
does  God  suit  men  to  the  work  he  designs  them  for;  rough  spirits 
are  called  lo  rough  services;  the  reformation  needed  such  a  man 
as  Luther  to  break  the  ice. 

Observe,  \.  Mis  name;  Elijahu,  "My  God  Jehovah  is  he,"  (so 
\\  signifies,)  "  is  he  who  sends  me,  and  will  own  me,  and  bear  me 
out,  is  lie  lo  whom  1  would  bring  Israel  back,  and  who  alone  can 
I  ffcct  that  great  work."  2.  His  country;  he  v/asofihe  inhabitants 
of  Cihail,  on  llie  other  side  Jordan  ;  cither  of  the  tribe  of  Gad, 
or  llial  half  of  Maiiasscli,  for  Gilead  was  divided  between  them: 
but    w  liclher   a  native  of  either  i^  those  tribes,   is  uncertain ;  the 


obscurity  of  his  parentage  was  no  prejudice  to  his  eniinency  after- 
ward ;  we  need  not  in(|uirc  whence  men  are,  but  ickut  tl  cy  are; 
if  it  be  a  good  thing,  no  matter  though  it  come  out  of  Nrz  ireth. 
Israel  was  sore  wounded,  when  God  sent  them  this  baim  from 
Gilead,  and  this  physician  thence.  He  is  called  a  Tishbite  from 
Tishbe,  a  town  in  that  country. 

Two  things  we  have  an  account  of  here  in  the  beginning  of  liia 
story. 

I.  How  he  fotietold  a  famine,  a  long  and  grievous  famine,  with 
which  Israel  should  be  punished  for  their  sins;  that  fruitful  land, 
for  want  of  rain,  should  be  turned  into  barrenness,  for  the  ini(piily 
of  them  that  dwelt  therein;  he  went  and  told  Ahab  this;  did  not 
whisper  it  to  the  people,  to  make  them  disaffected  to  the  govern- 
ment, but  proclaimed  it  to  the  king,  in  whose  power  it  was  to 
reform  the  land,  and  so,  to  prevent  the  judgment.  It  is  probable 
that  he  reproved  Ahab  for  his  idolatry  and  other  wickedness,  and 
told  him,  that,  unless  he  repented  and  reformed,  this  judgment 
would  be  brought  upon  his  land.  There  should  be  neitlier  den 
nor  rain  for  some  years,  none  but  according  to  my  word;  that  is, 
"  Expect  none,  till  you  hear  from  me  again."  The  apostle  teaches 
us  to  understand  this,  not  only  of  the  word  of  prophecy,  but  the 
word  of  prayer,  wl.icli  turned  the  key  of  the  clouds,  Jam.  5. 17, 18. 
He  prayed  earnestly,  (in  a  holy  indignation  at  Israel's  apostacy, 
and  a  holy  zeal  for  the  glory  of  God,  whose  judgments  v^■ere 
defied,)  that  it  might  not  rain,  and,  according  to  his  prayers,  the 
heavens  became  brass,  till  he  prayed  again  that  it  might  rain. 
In  allusion  to  this  story,  it  is  said  of  God's  witnesses.  Rev.  11.6. 
These  have  power  to  shut  heaven,  that  it  rain  not  in  the  days  oj 
their  prophecy. 

Elijah  lets  Ahab  know,  1.  That  the  Lord  Jehovah  is  the  God  oJ 
Israel,  whoni  he  liad  forsaken.  2.  That  he  is  a  living  God,  and 
not  like  the  gods  he  worshipped,  which  were  dead  dumb  idols. 
3.  That  he  was  his  servant  in  office,  and  a  messenger  sent  from  him ; 
"It  is  he  before  whom  I  stand,  to  minister  to  him,"  or  "  whom  I 
now  represent,  in  whose  stead  I  stand,  and  in  whose  name  I  speak, 
in  defiance  of  the  prophets  of  Baal  and  the  groves."  4.  That,  not- 
withstanding the  present  peace  and  prosperity  of  their  kingdom, 
God  was  displeased  with  them  for  their  idolatry,  and  would  chastise 
them  for  it  by  the  want  of  rain,  which,  when  he  withheld  it,  it 
was  not  in  the  power  of  the  gods  they  served  to  bestow;  for.  Are 
there  any  of  the  vanities  of  the  heathen  that  can  give  rain? 
Jer.  14. 22.  which  would  effectually  prove  their  impotency,  and  the 
folly  of  those  who  left  the  living  God,  to  make  their  court  to  such 
as  could  do  neither  good  nor  evil;  and  this  he  confirms  with  a 
solemn  oath.  As  the  Lord  God  of  Israel  liveth;  that  Ahab  might 
stand  the  more  in  awe  of  the  threatening,  the  divine  life  being 
engaged  for  the  accomplishment  of  it.  5.  He  lets  him  know  what 
interest  he  had  in  heaven;  It  shall  be  according  to  my  word.  With 
what  dignity  does  he  speak,  when  he  speaks  in  God  name,  as  one 
who  well  understood  that  commission  of  a  prophet,  Jer.  1.10. 
/  have  set  thee  over  the  ?tations  and  over  the  kingdoms.  See  the 
power  of  prayer,  and  the  truth  of  God's  word;  for  he  perfornieth 
the  counsel  of  his  messengers. 

II.  How  he  was  himself  taken  care  of  in  that  famine. 

1.  How  he  was  hidden;  God  bade  him  go  and  hide  himself  by 
the  brook  Cherith,  v.  3.  This  was  intended,  not  so  much  for  his 
preservation,  for  it  does  not  appear  that  Ahab  immediately  sought 
his  life,  but  as  a  judgment  to  the  people,  to  whom,  if  he  had 
publicly  appeared,  he  might  have  been  a  blessing,  both  by  hi» 
instructions  and  his  intercession,  and  so  have  shortened  the  days  oi 
their  calamity;  but  God  had  determined  it  should  last  three  yean 
and  a  half,  and  therefore,  so  long,  appointed  Elijah  to  abscond, 
that  he  might  not  be  solicited  to  revoke  the  sentence,  the  execution 
whereof  he  had  said  should  be  according  to  his  word.  When  God 
speaks  concerning  a  nation  to  pluck  vpu.id  destroy,  he  finds  some 
way  or  other  to  remove  those  that  would  stand  in  the  gap,  lo  Inn. 
away  his  wrath;  it  bodes  ill  to  a  people,  when  good  men  and  good 
ministers  are  ordered  to  hide  themselves  ;  whenCiod  inlen(l<<l  lo  send 
rain  upon  the  earth,  then  he  bade  Elijah  go  skew  liimselj  to  Ahab, 
t/i.lO.  1.     For  the  present,   in  obcdi.eute  to  the  tlitiiic  command. 


Ik'fore  Clirist  909. 


I  KINGS,  XVII. 


Elijali  frd  l,\   Ka,wii» 


lie  went,  and  dwelt  all  alone  in  some  obscure  unfrequented  place, 
«l)erc  lie  was  not  discovered;  probably,  among  the  reeds  of  the 
brook.  If  Providence  calls  us  to  solitude  and  retirement,  it 
i>ecoines  us  to  acquiesce  ;  when  we  cannot  be  useful,  we  must  be 
patient,  and  when  we  cannot  work  tor  God,  we  must  sit  still 
^uietlv  for  him. 

2.  flow  he  was  fed ;  though  he  could  not  work  there,  having 
nothing  to  do  but  to  meditate  and  pray,  (which  would  help  to 
prepare  him  for  his  usefulness  afterward,)  jet  he  shall  eat,  for  he 
is  in  the  way  of  his  duty,  and  verily  he  shall  be  fed,  in  the  day  of 
famine  he  shall  be  satisfied.  When  the  woman,  the  church,  is 
ilriren  iiifn  the.  irildcni'ess,  care  is  taken  that  she  be  fed  and 
nourished  there,  time,  times,  and  half  a  time,  that  is,  three  years 
and  a  half,  which  was  just  the  time  of  Elijah's  concealment.  See 
Hev.  12.  (i,  14.  Elijah  must  drink  of  the  brook,  and  the  ravens 
were  ap|>oinle(l  Ik  bring  him  meat,  t;.4.  and  did  so,  v.  6.      Here, 

(1.)  The  provision  w as  plentiful,  and  good,  and  constant ;  bread 
and  flesh,  twice  a  dav,  daily  bread,  and  food  convenient.  We  may 
suppose  that  he  fared  not  so  sumptuously  as  the  prophets  of  the 
proves,  who  did  eat  at  Jezebel's  tabic,  ch.  18.  19.  and  yet  belter 
than  the  rest  of  the  Lonl's  f)rophcts,whomObadiahfed  xcith  bread 
and.  water,  eh.  18.4.  It  ill  becomes  God's  servants,  especially  his 
servants  the  prophets,  to  be  nice  and  carious  about  tlicir  food,  and 
♦o  affect  dainties  and  varieties;  if  nature  l>e  sustained,  no  matter 
f.honeh  the  palate  l>e  not  pleased;  instead  of  envying  those  who 
have  daintier  fare,  we  should  think  how  many  there  are,  better 
than  we,  who  live  comfortably  upon  coarser  fare,  and  would  be 
glad  of  our  leavings.  Elijah  had  but  one  meal  brought  him  at  a 
time,  every  morning  and  every  evening,  to  teach  him  not  to  take 
thought  for  the  morrow;  let  those  who  have  but  from  hand  to 
mouth,  learn  to  live  upon  Providence,  and  trust  it  for  the  bread  of 
the  day  in  the  day;  thank  God  for  bread  this  day,  and  let  to- 
morrow bring  bread  with  it. 

(2.)  The  caterers  were  very  unlikely  ;  the  ravens  brought  if  him. 
Obadiah  and  others  in  Israel,  that  hca  not  bowed  the  knee  to 
Baal,  would  gladiv  have  entertained  Elijah  ;  but  he  was  a  man  by 
himself,  and  shall  be  fed  in  an  extraordinary  way,  he  was  a  figure 
01  John  the  Baptist,  whose  meat  was  locusts  and  wild  honey.  God 
could  have  sent  angels  to  minister  to  him,  as  he  did  afterward, 
ch.  19.5.  and  as  he  did  to  our  Saviour,  Matth.4. 11.  but  he  chose 
to  send  bv  winged  messengers  of  another  nature,  to  shew,  that, 
when  he  pleases,  he  can  serve  his  own  purposes  by  the  meanest 
creatun-s  as  effectually  as  by  the  mightiest.  If  it  be  asked,  whence 
the  ravens  had  this  provision,  how  and  where  it  was  cooked,  and 
whether  Ihev  came  honestly  by  it,  we  must  answer,  as  Jacob  did. 
Gen. 27. 20.  The  Lord  our  God  brought  it  to  them,  whose  the 
partli  is,  and  the  fulness  thereof,  the  world,  and  they  that  dwell 
therein.  But  why  ravens?  [l.]They  are  birds  of  prey,  greedy 
devouring  creatures,  more  likely  to  have  taken  his  meat  from 
him,  or  to  have  |)icked  out  his  eyes,  (Prov.  30. 17.)  but  thus 
•Samson's  riddle  is  again  unriddled.  Out  of  the  eater  comes  forth 
meat.  [-■'}  Thev  are  unclean  creatures;  every  raven  after  his 
hind  was,  by  the  law,  forbidden  to  be  eaten,  Lev.  11.15.  yet 
Elijrdi  did  not  think  the  meat  they  brought  over  the  worse  for  that, 
but  ate  and  gave  thanks,  asking  no  question  for  conscience-sake. 
Noah's  dove  was  to  him  a  more  faithful  messenger  than  his  raven; 
^el  here  the  ravens  are  faithful  and  constant  to  Elijah.  [3.]  Ravens 
?eed  on  insects  and  carrion  themselves,  yet  they  brought  the  pro- 
phet man's  meat,  and  wholesome  food ;  it  is  pity  that  those  who 
ti'ing  the  bread  of  life  to  others,  should  themselves  take  up  with 
that  icJiich  is  not  bread.  [4.]  Ravens  could  bring  but  a  little,  and 
6roken  meat,  yet  Elijah  was  content  with  such  things  as  he  had,  j 
Awd  thankful  that  he  was  fed,  though  not  feasted.  [5.]  Ravens 
neirlect  their  own  young  ones,  and  do  not  feed  them;  yet,  when 
fiod  pleases,  they  shall  feed  his  prophet;  young  lions  an<l  young 
.-avens  mav  lack,  and  suffer  hunger,  but  not  they  that  fear  the 
Lord,  Ps.  34. 10.  [6.]  Ravens  are  themselves  fed  by  special  pro- 
lidence.  Job,  38.41.  Ps.  147.9.  and  now  they  feed  the  prophet, 
fiave  we  experienced  God's  sjiecial  goodness  to  us  and  our's? 
Let  IIS  reckon  ourselves  obliged,  thereby,  to  be  kind  to  those  that 

VOL-  li.  0 


are  his,  for  his  sake.  Let  us  learn  from  hence.  First,  To  ackiii>w. 
ledge  the  sovereignly  an<l  power  of  God  over  all  the  creatures* 
he  can  make  what  use  he  pleases  of  them,  either  for  jutlgment  or 
mercy.  i!>econdly.  To  encourage  ourselves  in  God  in  the  greatest 
straits,  and  never  to  distrust  him;  he  that  could  furnish  a  t;d)le  in 
the  wilderness,  and  make  ravens  purveyors,  cooks,  and  ser\itors 
to  his  prophet,  is  able  to  su])ply  all  our  need  according  to  hia 
riches  in  glory. 

Thus  does  Elijah,  for  a  great  while,  ea/  his  morsels  alone,  and 
his  provision  of  water,  w hith  he  has  in  an  ordinary  way  from  the 
brook,  fails  him  before  thai  which  he  had  by  miracle.  The  powers 
of  nature  are  limited,  but  not  the  powers  of  the  God  of  nature. 
Elijah's  brook  dried  up,  d. 7.  because  there  7vas  no  rain:  if  the 
heavens  fail,  earth  fails  of  course;  such  are  all  our  creature- 
comforts;  we  lose  them,  when  we  most  need  them,  like  the  brooks 
in  summer,  Joh,  G.15.  But  there  is  a  river  which  makes  qlud  the 
city  of  God;  that  never  runs  dry,  Ps.  46.  4.  a  well  of  water  thiit 
springs  up  to  eternal  life ;   Lord,  give  us  that  living  water  ! 

8.  And  the  wofd  of  the  Lord  came  unlo  hini, 
sayinij:,  9.  Aiise,  get  thee  to  Zarephath,  m  hi(  h 
belotigeth  to  Zidon,  and  dwell  there:  behold,  I 
liave  commanded  a  widow  woman  theieto  sustain 
thee.  1.3.  So  he  arose  and  went  to  Zarephath. 
And  wlienhe  came  to  the  gate  of  the  city,  behold, 
the  widow  woman  was  there  gathering  of  .sticks: 
and  he  called  to  her,  and  said,  Fetch  me,  I  pray 
thee,  a  little  water  in  a  vessel,  that  I  may  drinJc. 
II.  And  as  she  was  going  to  fetch  it,  he  called  to 
her,  and  said.  Bring  me,  I  pray  thee,  a  monsel  of 
i)read  in  thine  hand.  12.  And  she  said,  As  \he 
Lord  thy  God  liveth,  I  have  not  a  cake,  but  an 
handful  of  meal  in  a  barrel,  and  a  little  oil  in  a 
cruse:  and,  behold,  I  am  gathering  two  sticks, 
that  I  may  go  in  and  dress  it  for  me  and  my  son, 
that  we  may  eat  it,  and  die.  13.  And  Elijah  said 
unto  her,  Fear  not;  go  atid  do  as  thou  hast  said  : 
but  make  me  thereof  a  httle  cake  first,  and  bring 
it  unto  me,  and  after  make  for  thee  and  for  thy 
.son.  14.  For  thus  saith  the  Lord  God  of  Israel, 
The  barrel  of  meal  shall  not  waste,  neither  shall 
the  cruse  of  oil  fail,  until  the  day  tliat  tiie  Lord 
sendeth  rain  upon  the  earth.  15.  And  she  went 
and  did  accorditig  to  the  saying  of  Elijah  :  and 
she,  and  he,  and  her  house,  did  eat  manif  days. 
](i.  And  tiie  barrel  of  meal  wasted  not,  neither  did 
the  cruse  of  oil  fail,  according  to  the  word  of  the 
Lord,  which  he  spake  by  Elijah. 

We  have  here  an  account  of  the  further  protection  Elijah  was 
taken  under,  and  the  further  provision  made  for  liiin,  in  his  retire- 
ment;  at  destruction  and  famine  he  shall  liiugli,  tnat  has  God  for 
liis  Friend,  to  guard  and  maintain  him;  the  bnxik  Cherith  is  dried 
up,  but  Goil's  care  of  his  people,  and  kir.dness  to  them,  never 
slacken,  never  fail,  but  are  slill  the  same,  are  still  continued  and 
drairn  out  to  thrm  that  knou-  him,  Ps.  36.  10.  When  the  brodk  was 
dried  up,  Jordan  was  not;  whv  did  not  God  send  him  lliiiher? 
Surelv,  because  he  would  shew  that  lie  has  a  variety  of  ways  to 
)>rovide  for  his  people,  and  is  not  tied  to  any  one.  God  will  now 
provide  for  him  there  where  he  shall  have  some  company  and 
opportunity  of  usefulness,  and  not  be,  as  he  had  been,  buried 
alive.     Observe, 

I.  The  place  he  is  sent  to  ;  to  Zarephath,  or  Sarepta,  a  city  c4 
Sidon,  out  of  the  borders  of  the  land  of  Israel,  v.  9.     Our  Savioui 


Before  Christ  908. 


1  KINGS,  XVII. 


The  Widow  of  ZarephalVi. 


»&kts  notice  of  this  as  an  early  and  ancient  indication  of  (he  favour 
»t  God,  designed  for  the  poor  Gentiles,  in  t];e  fulness  of  time, 
Luke,  4. 25, 26.  Many  widows  were  in  Israel  in  the  days  of  Elias, 
and  some,  it  is  likely,  that  would  have  hidden  him  welcome  to  their 
houses ;  yet  he  is  sent  to  honour  and  bless  with  his  presence  a  city 
of  Sidon,  a  Gentile  city,  and  so  becomes  (says  Dr.  Lightfoot)  the 
first  prophet  of  the  Gentiles.  Israel  had  corrupted  themselves  with 
the  idolatries  of  the  nations,  and  were  become  worse  than  they ; 
jnstlv  therefore  is  the  casting  off  of  them  the  riches  of  the  world. 
Elijah  was  hated  and  driven  out  by  his  countrymen,  therefore,  Lo, 
he  turns  to  the  Gentiles,  as  the  apostles  were  afterward  ordered  to 
do.  Acts,  18.0.  But  why  to  a  city  of  Sidon?  Perhaps,  because 
the  worship  of  Baal,  which  was  now  the  crying  sin  of  Israel,  came 
lately  from  thence,  with  Jezebel,  who  was  a  Sidonian,  ch.  16.31. 
therefore  thither  he  sliall  go,  that  thence  may  be  fetched  the 
destroyer  of  that  idolatry;  Even  ovt  of  Sidon  have  I  called  my 
prophet,  my  reformer.  Jezebel  was  Elijah's  greatest  enemy;  yet, 
to  shew  her  the  impotency  of  her  malice,  God  will  find  a  hiding- 
place  for  him  even  in  her  country;  Christ  never  went  among  the 
Gentiles,  except  once  into  the  roast  of  Sidon,  Matlh.  15.21. 

II  The  person  that  is  appointed  to  entertain  him  ;  not  one  of 
the  rich  merchants,  or  great  men,  of  Sidon,  not  such  a  one  as 
Obadiah,  that  was  governor  of  Ahab's  house,  and  fed  the  prophets, 
but  a  poor  widow-women,  destitute  and  desolate,  is  commanded 
(that  is,  n)ade  both  able  and  willing)  lo  sustain  him.  It  is  God's 
way,  and  it  is  his  glory,  to  make  use  of,  and  put  honour  upon,  the 
weak  and  foolish  things  of  the  jvorld.  He  is,  in  a  special  manner, 
the  widows'  God,  and  feeds  them,  and  therefore  they  must  study 
what  they  shall  render  to  him. 

III.  The  provision  made  for  him  there;  Providence  brought  the 
widow-woman  to  meet  him  very  opportunely  at  the  gate  of  the 
city,  c.lO.  and,  by  what  is  here  related  of  what  passed  between 
Elijah  and  her,  we  find, 

1.  Her  case  and  character;  and  it  appears, 

(1.)  That  she  was  very  poor  and  necessitous;  she  had  nothing  to 
\ive  upon,  but  a  handful  of  meal  and  a  little  oil,  needy  at  the  best, 
and  now,  by  the  general  scarcity,  reduced  to  the  last  extremity ; 
when  she  has  eaten  the  little  she  has,  for  aught  she  yet  sees,  she 
must  die  for  want,  she  and  her  son,  v.  12.  She  had  no  fuel,  but 
the  sticks  she  gathered  in  the  streets,  and,  having  no  servant,  she 
must  gather  them  herself,  v.  10.  more  likely  to  receive  alms  than 
give  entertainment;  to  her  Elijah  is  sent,  that  he  might  still  live 
npon  Providence,  as  much  as  he  did  when  the  ravens  fed  him  ; 
it  was  in  compassion  to  the  low  estate  of  his  handmaiden,  that 
God  sent  the  prophet  to  her,  not  to  beg  of  her,  but  to  board  with 
her,  and  he  would  pay  well  for  his  table. 

(2.)  That  she  was  very  humble  and  industrious;  he  found  her 
gathering  sticks,  and  preparing  to  bake  her  own  bread,  v.  10, 12. 
Her  mind  was  brought  to  her  condition,  and  she  complains  not 
of  the  hardship  she  was  brought  to,  nor  quarrels  with  the  Divine 
Providence  for  withholding  rain,  but  accommodates  herself  to  it 
as  well  as  she  can  ;  such  as  are  of  this  temper,  in  a  day  of  trouble, 
are  best  prepared  for  honour  and  relief  from  God. 

(3.)  That  she  was  very  charitable  and  generous;  when  Ibis 
stranger  desired  her  to  go  fetch  him  some  water  to  drink,  she 
readily  went,  at  the  first  word,  i-.  10,11.  She  objected  not  the 
present  scarcity  of  it,  nor  asked  him  what  hewoidd  give  her  for  a 
draught  of  wafer,  for  now  it  was  worth  money,  nor  hinted  that  he 
was  a  stranger,  an  Israelite,  with  whom,  perhaps,  the  Sidonians 
cared  not  for  having  any  deainigs,  any  more  than  the  Samaritans, 
John,  4.  9.  She  did  not  excuse  herself  on  account  of  her  weak- 
ness through  famine,  or  the  urgency  of  her  own  affairs;  did  not 
tell  him  she  had  something  else  to  do  than  to  go  on  his  errands,  but 
\eft  her  gathering  of  the  sticks  for  herself,  to  fetch  water  for  him, 
(vhich  perhaps  she  did  the  more  willingly,  being  moved  with  the 
gravity  of  his  aspect.  We  should  be  ready  to  do  any  office  of 
Aindness,  even  to  strangers;  if  we  have  not  wherewith  to  give  to 
the  distressed,  wc  must  be  the  more  ready  to  work  for  them  ;  a 
cup  of  cold  water,  though  it  cost  us  no  more  than  the  labour  of 
fetching,  shall,  in  no  wise,  lose  its  reward. 


(4.)  That  she  had  a  great  confidence  in  the  word  of  God;  it 
was  a  great  trial  of  her  faith  and  obedience,  when,  having  told 
the  prophet  how  low  her  stock  of  meal  and  oil  was,  and  that  shl 
had  but  just  enough  for  herself  and  her  son,  he  bade  her  jnaAe  a  ca/(« 
for  him,  and  make  his  first,  and,  after,  prepare  for  herself  and  her 
son;  if  we  consider,  it  will  appear  as  great  a  trial  as  could  be,  in 
so  small  a  matter;  "  Let  the  children  first  be  served;"  (might 
she  have  said;)  "charity  begins  at  home;  I  cannot  be  expected  to 
give,  having  but  little,  and  not  knowing,  when  that  is  gone,  where 
to  obtain  more."  She  had  much  more  reason  than  Nabal  to  ask, 
"Shall  I  take  my  meat  and  my  oil,  and  give  it  to  one  that  I knoio 
not  ichence  he  is  ?"  Elijah,  it  is  true,  made  mention  of  the  God  oj 
Israel,  v.  14.  but  what  was  that  to  a  Sidonian  ?  Or,  if  she  had  a 
veneration  for  the  name  Jehovah,  and  valued  the  God  of  Israel,  as 
the  true  God,  yet  what  assurance  had  she  that  this  stranger  was 
his  prophet,  or  had  any  warrant  to  speak  in  his  name  ?  It  was  easy 
for  a  hungry  vagrant  to  impose  upon  her.  But  she  gets  over  all 
these  objections,  and  obeys  the  precept,  in  dependence  upon  the 
promise;  she  went  and  did  according  to  the  saying  of  Elijah,  d.  15. 
O  woman,  great  was  thy  faith;  one  has  not  found  the  hke,  7io  not 
in  Israel:  all  things  considered,  it  exceeded  that  of  the  widow, 
who,  when  she  had  but  two  mites,  cast  them  into  the  treasury  ; 
she  took  the  prophet's  word,  that  she  should  not  lose  by  it,  but  it 
should  be  repayed  with  interest.  Those  that  can  venture  upon  the 
promise  of  God,  will  make  no  difficulty  of  exposing  and  emptying 
themselves  in  his  service,  by  giving  him  his  dues  out  of  a  little, 
and  giving  him  his  part  first.  They  that  deal  with  God,  must  deal 
upon  trust;  seek  first  his  kingdom,  and  then  other  things  shall  be 
added :  by  the  law,  the  first-fruits  were  God's,  the  tithe  was  taken 
out  first,  and  the  heave-offering  of  their  dough  was  first  offered. 
Numb.  15.  20, 21.  But  surely  the  increase  of  this  widow's  faith, 
to  such  a  degree  as  to  enable  her  thus  to  deny  herself,  and  to 
depend  npon  the  divine  promise,  was  as  great  a  miracle  in  the 
kingdom  of  grace,  as  the  increase  of  her  oil  was  in  the  kingdom  of 
Providence.  Happy  are  they  who  can  thus,  against  hope,  believe 
and  obey  in  hope. 

2.  The  care  God  took  of  her  and  her  guest;  the  barrel  of  meal 
wasted  not,  nor  did  the  cruse  of  oil  fail,  but  still,  as  they  took 
from  them,  more  was  added  to  them  by  the  divine  power,  v.  16. 
Nerer  did  corn  or  olive  so  increase  in  the  growing  (says  Bishop 
Hall)  as  these  did  in  the  using;  but  the  multiplying  of  the  seed 
sown,  2Cor.  9. 10.  in  the  common  course  of  Providence,  is  an 
instance  of  the  power  and  goodness  of  God,  not  to  be  overlooked 
because  common.  The  meal  and  the  oil  multiplied,  not  in  the 
hoarding,  but  in  the  spending;  ior  there  is  that  scatteretk,  and  yet 
Increaseth;  when  God  blesses  a  little,  it  will  go  a  great  way,  eren 
beyond  expectation;  as,  on  the  contrary,  though  there  be  abun- 
dance, if  he  blow  upon  it,  it  comes  to  liltle.  Hag.  1.  9. — 2.16. 

(1.)  This  was  a  maintenance  for  the  prophet:  still  mrracles  shall 
be  his  daily  bread  ;  hitherto,  he  was  fed  with  bread  and  flesh, 
now,  with  bread  and  oil,  which  they  used  as  we  do  butter  ;  manna 
was  both,  for  the  taste  of  it  was  as  the  taste  of  fresh  oil. 
Numb.  11.  8.  This  Elijah  was  thankful  for,  though  he  had  been 
used  lo  flesh  twice  a  day,  and  now  had  none  at  all :  those  that 
cannot  live  without  flesh  once  a  day,  at  least,  because  they  have 
been  used  to  it,  could  not  have  boarded  contentedly  with  Elijah, 
no  not  to  live  upon  a  miracle. 

( 2.)  It  was  a  maintenance  for  thepoor  widow  and  her  son,  and  a 
recompence  to  her  for  entertaining  the  prophet:  there  is  nothing 
lost  by  being  kind  to  God's  people  and  ministers ;  she  that  received 
a  prophet  had  a  prophet's  reward  ;  she  gave  him  house-room,  and 
he  repayed  her  with  food  for  the  household.  Christ  has  promised 
to  those  who  open  their  doors  to  him,  that  he  will  come  in  to  them, 
and  sup  with  them,  and  they  with  him.  Rev.  3.  20.  Like  Elijah 
here,  he  brings  to  those  who  bid  him  welcome,  not  only  his  own 
entertainment,  but  theirs  too.  See  how  the  reward  answered  the 
service;  she  generously  mnde  one  cake  for  llie  prophet,  and  was 
repayed  with  many  for  herself  and  her  son.  When  Abraham  offers 
his  only  son  to  God,  he  is  told  he  shall  be  the  father  of  multitudes ; 
what  is  laid  out  in  piety,  or  charity,  is  let  out  to  the  best  interest. 


Before  Christ  008 

iprm  llie  host  srturitics.  One  poor  mears  meat  lliis  poor  widow 
pvi!  I  lie  |)io|)licl,  and,  in  reconipeiice  of  it,  she  and  her  son  did  cat 
%:rini  iliiys,  V.  15.  above  two  years,  in  a  time  of  general  scarcity; 
,11(1  (i)  liaxe  Ilieir  food  from  God's  special  favour,  and  to  cat  it  in 
Mich  good  ciiin|)anv  as  Eiijaii's,  made  it  more  Itian  doubly  sweet. 
Il  is  promised  to  them  that  trust  in  God,  lliat  they  shall  not  he 
i  s/tamtd  in  the  evil  time,  but  in  the  days  oj  famine  they  shall  be 
vilis/itd,  Ps.  37.  10. 

17.  And  it  came  to  pass  after  these  thinjrs,  fftat 
Ihe  soil  of  the  woman,  the  mistress  of  tlie  iionse, 
foil  sick:  and  his  sickness  was  so  sore,  that  there 
was  no  breath  left  in  him.  18.  And  she  said  nnto 
Elijah,  What  have  I  to  do  with  thee,  O  thou  man 
of  God  ?  art  thou  come  unto  me  to  call  my  sin  to 
remembrance,  and  to  slay  my  son?  19.  And  he 
said  unto  her.  Give  me  thy  son.  And  he  took  him 
out  of  her  bosom,  and  carried  him  up  into  a  loft, 
where  he  abode,  and  laid  him  upon   his  own  Ijed. 

20.  And  he  cried  unto  the  Loko,  and  said,  O  Lord 
my  God,  hast  thou  also  brought  evil  upon  the 
widow  with  whom  I  sojourn,  by  slaying  her  son? 

21.  And  he  stretched  hiiTiself  upon  the  child  three 
(itnes,  and  cried  unto  tlie  Lord,  and  said,  O  Lord 
my  God,  I  pray  Ihee,  let  this  child's  soul  come 
into  him  again.  22.  And  the  Lord  heard  the  voice 
of  Elijah;  and  the  sou!  of  the  child  came  into  him 
again,  and  he  revived.  23.  And  Elijah  took  the 
child,  and  brought  him  down  out  of  the  chamber 
into  the  house,  and  delivered  him  unto  his  mother: 
and  Elijah  said,  See,  thy  son  liveth.  24.  And  the 
woman  said  to  Elijah,  Now  by  this  I  know  tliat 
thou  art  a  man  of  God,  and  that  the  word  of  the 
Lord  in  thy  mouth  is  truth. 

We  have  here  a  further  recompence  made  to  the  v^'idow  for 
her  kindness  to  the  prophet;  as  if  it  were  a  small  thing  to  be 
kept  alive,  her  son,  when  dead,  is  restored  to  life,  and  so  restored 
to  her.     Observe, 

I.  The  sickness  and  death  of  the  child ;  for  aught  that  appears, 
be  was  her  only  son,  the  comfort  of  her  widowed  estate.  He  was 
fed  miraculously,  and  yet  that  did  not  secure  him  from  sickness 
and  death;  Yovr Jaikers  did  eat  manna,  and  are  dead,  but  there 
is  bread,  of  which  a  man  may  eat,  and  7wt  die,  which  was  given  for 
the  life  of  the  world,  John, 6. 49,50.  This  affliction  was  to  this 
widow  as  a  thorn  in  the  flesh,  lest  she  should  be  lifted  up  above 

Keastire  with  the  favours  that  were  done  her,  and  the  honours 
Ihat  were  put  upon  her.  1 .  She  was  nurse  to  a  great  prophet,  was 
Employed  to  sustain  him,  and  had  strong  reason  to  think  the  Lord 
«ould  do  her  good;  yet  now,  she  loses  her  child.  Note,  We 
Bust  not  think  it  strange,  if  we  meet  with  very  sharp  afflictions, 
even  then  when  we  are  in  the  way  of  duty,  and  of  eminent  service 
to  God.  2.  She  was  herself  nursed  by  miracle,  and  kept  a  good 
house  without  charge  or  care,  by  a  distinguishing  blessing  from 
heaven;  and,  in  the  midst  of  all  this  satisfaction,  she  is  thus 
afflicted.  Note,  When  we  have  the  clearest  manifestations  of 
God's  favour  and  good-will  towards  us,  even  then  we  must  prepare 
for  the  rebukes  of  Providence;  our  mountain  never  stands  so 
strong,  but  it  may  be  moved,  and  therefore,  in  this  world,  we  must 
always  rejoice  with  trembling. 

II.  Her  pathetic  complaint  to  the  prophet  of  this  affliction; 
it  should  seem  the  child  died  suddenly,  else  she  would  have 
applied  to  Elijah,  while  he  was  sick,  for  the  cure  of  him;  but 
being   dead,   dead   in    her   bosom,    she   expostulates   with   tlie 


I   KINGS,  XVII. 


The  Widowo  Child  raised  to  Life 


prophet  upon   it,   rather  to  give  vent  to  her  sorrow,  than  in  any 
liope  of  relief,  v.  18. 

1.  She  expresses  herself  passioiialcl;/ ■  What  have  t  to  do  with 
thee,  O  thou  mail  of  Gad?  How  caluily  had  she  spoken  of  her  own 
and  her  child's  denth,  ulipii  she  expected  to  die  for  want,  tt.  12, 
that  we  may  eat  and  die!  Yet  now  (hat  her  child  dies,  and  ntf 
so  miserably  as  by  famine,  she  is  e\lrcmely  disturbed  at  it:  we 
may  speak  liglilly  of  an  affliction  at  a  distance,  but  when  it  toucheth 
lis,  we  are  troubled.  Job,  4.  5.  Then  >he  spake  deliberately,  now 
in  haste;  the  death  of  the  child  was  now  a  surprise  to  her,  and  it 
is  hard  to  keep  our  spirits  cotnp<ised,  when  troubles  come  upon  us 
suddenly  and  unexpectedly,  and  in  Ihe  midst  of  our  peace  and 
prosperity.  She  calls  him  a  man  of  God,  and  yet  quarrels  with 
him,  as  if  he  had  occasioned  Ihe  death  of  her  child,  and  is  ready 
to  wish  she  had  never  seen  him,  forgetting  past  mercies  and 
miracles;  "  What  have  I  done  against  Ihec?''  So  some  understand 
it;  "Wherein  have  I  offended  thee,  or  been  wanting  in  my  duty? 
Shew  me  irhereforc  thou  contendcst  willi  me." 

2.  Yet  she  expresses  herself  penilenlly;  "  Art  thou  come  to  call 
i/iy  sin  to  thy  remembrance,  as  the  cause  of  Ihe  affliction,  and  so 
to  call  it  to  my  remembrance,  as  the  effect  of  the  affliction  ?" 
Perha))s  she  knew  of  Elijah's  intercession  against  Israel,  and, 
being  conscious  to  herself  of  sin,  perhaps  her  former  worshipping 
of  Baal,  the  god  of  the  Sidonians,  she  apprehends  he  had  made 
intercession  against  her.  Note,  (l.)When  God  removes  <mr 
comforts  from  us,  he  remembers  our  sins  against  us,  perhaps  the 
iniquities  of  our  youth,  though  long  since  past.  Job,  13. 26,  Our 
sins  are  the  death  of  our  children.  (2.)  When  God  thus  remem- 
bers our  sins  against  us,  he  designs,  thereby,  to  make  us  renicmii.^r 
them  against  ourselves,  and  repent  of  them. 

HI.  The  prophet's  address  to  God,  upon  this  occasion  ;  he  gave 
no  answer  to  her  expostulation,  but  brought  it  to  God,  and  laid 
the  case  before  him,  not  knowing  what  to  say  to  it  himself:  he 
took  the  dead  child  from  his  mother's  bosom  to  his  own  bed,  i'.  19. 
Probably,  he  had  taken  a  particular  kindness  to  the  child,  and 
found  the  affliction  his  own,  more  than  by  sympathy;  he  retired 
to  his  chamber,  and,  l.He  humbly  reasons  with  God  concerning 
the  death  of  the  child,  i).20.  Hesees  death  sriking  by  commission 
from  God  ;  Thoti  hast  brought  this  evil;  for  is  there  any  evil  of 
this  kind  in  the  city,  in  the  family,  and  the  Lord  has  not  done  il? 
He  pleads  the  greatness  of  the  affliction  to  Ihe  poor  mother;  "  If 
is  evil  upon  the  widow;  thou  art  the  widow's  God,  and  dost  not 
usually  bring  evil  upon  widows ;  it  is  affliction  added  to  tlie 
afflicted."  He  pleads  his  own  concern;  "It  is  the  widow  ir/'/A 
whom  I  sojourn;  wilt  thou,  that  art  my  God,  bring  evil  upon  one 
of  the  best  of  my  benefactors?  1  shall  be  reflected  upon,  and 
others  will  be  afraid  of  entertaining  me,  if  I  bring  death  into  the 
house  where  I  come."  2.  He  earnestly  begs  of  God  to  restoie  the 
child  to  life  again,  t).  21.  We  do  not  read,  before  this,  of  any  Ihat 
were  raised  to  life:  yet  Elijah,  by  a  divine  impulse,  pra\s  for  Ihe 
resurrection  of  this  child,  which  yet  will  not  warrant  us  to  do  the 
like:  David  expected  not,  by  fasting  and  prayer,  to  bring  his 
child  back  to  life,  2Sam.l2.23.  but  Elijah  had  a  power  to  «ork 
miracles,  which  David  had  not;  he  stretched  himself  upon  the 
child,  to  affect  himself  with  the  case;  and  to  shew  how  much  he 
was  affected  with  it,  and  how  desirous  he  was  of  the  restoration  oC 
the  child,  he  would,  if  he  could,  put  life  into  him  by  his  own 
breath  and  warmth :  also  to  give  a  sign  of  what  God  would  do  by 
his  power,  and  what  he  does  by  his  grace,  in  raising  of  dead  souli 
to  a  spiritual  life  ;  the  H<dy  Ghost  comes  upon  them,  overshadow* 
them,  and  puts  life  into  them:  he  is  very  particular  in  his  praver, 
I  pray  thee  let  this  child's  soul  come  into  him  again;  which  plainly 
supposes  the  existence  of  the  soul  in  a  stale  of  separation  from 
the  body,  and,  consequently,  its  immortality;  which,  Grotius 
thinks,  God  designed  by  this  miracle  to  give  inlimalion  and 
evidence  of,  for  the  encouragement  of  his  suffering  peo|)le. 

IV.  The  resurrection  of  the  child,  and  the  great  satisfaction  it 
gave  to  the  mother;  the  child  revived,  ii. 2-2.  See  the  power  of 
prayer,  and  the  power  of  him  who  hears  prayer,  who  kills  and 
makes  alive.     Elijah   brought  hipi  to  liis  mother,  who,  wc  may 


Befoi-j  Christ  DOG. 

Mipposp,  could  scarcely  believe  lu<-  own  eyes,  ami  llierefoie  Elijali 
:nsiiris  her  it  is  licr  uwn ;  "  It  is  thy  son  that  liveth,  sec  it  is  thy 
own,  and  not  another,"  v. 23.  The  good  woman  hereupon  cries 
(  uf,  Now  I  know  that  thou  art  a  man  of  God;  though  she  knew 
i  hofore,  by  the  increase  of  her  meal,  yet  the  death  of  her  child 
she  louk  so  unkindly,  that  she  began  to  question  it;  (a  good  man 
xiiri  ly  would  not  serve  her  so;)  but  now  she  was  abundantly 
satisfied  that  he  had  both  the  power  and  goodness  of  a  man  of 
God,  and  will  never  doubt  of  it  again,  but  give  up  herself  to  the 
direction  of  his  word,  and  the  worshipping  of  the  God  of  Israel. 
Thus  the  death  of  the  child,  like  that  of  Lazarus,  John,  11.  4.  was 
for  the  2,iory  of  God,  and  the  honour  of  his  prophet. 


CHAP    XVIII. 


We  left  the  prophet  Elijah  wrapt  up  in  obscurity ;  it  docs  not  appear  that  either  the 
increase  of  the  prorision,  or  the  raising  nf  the  child,  had  made  him  taken  notice 
of  at  Zarephath,for  then  Ahab  would  have  discovered  him  ;  he  icould  rather 
do  good,  than  be  kiiotan  to  do  it :  but  in  this  chapter  his  appearance  was  as 
public,  as,  be/ore,  his  retirement  was  close;  the  days  appointed  for  his  conceal- 
ment,(irUich  was  part  of  the  judgment  upon  Israel,)  being  finished,  heis  now 
commanded  to  shew  himself  to  Ahab,  and  expect  rain  upon  the  earth,  v.  1. 
Pursuant  to  this  order,  we  have  here,  I,  Ifis  interview  with  Obadiah,  one  of 
Ahab's  servants,  by  whom  he  sends  notice  to  Ahab  of  his  coming,  r.  2.  .16. 
11.  His  interview  with  Ahab  himself,  v.  17.  .19.  ///.  Hisintervietv  with  all 
Israel  upon  mount  Carmel,  in  order  to  a  public  trial  of  titles,  between  the  Lord 
and  Baal ;  a  most  distinguished  solemnity  it  was,  in  which,  1.  Baal  and  his 
prophets  were  confounded.  2.  God  and  Elij(th  were  honoured,  r.  21..39. 
IV.  The  e.vrcutinn  he  did  upon  the  prophets  of  Baal,  v.  40.  V.  The  return  of 
the  mercy  of  rain,  at  the  word  of  Elijah,  t.  41 .  .46.  It  is  a  chapter  in  which 
are  many  things  very  observable. 

I.    A    ND  it  came  to  pass  after  many  days,  that 

±\.   the  word  of  the  Lord  came  to  Ehjah  in  the 

thifd  year,   saying,  Go,  shew   thyself  unto  Ahab; 

and    I   will   send   rain    upon   the    earth.       2.  And 

Elijaii  went  to  shew  himself  unto  Ahab.     And  t/iere 

vasa  sore  famine  in  Samaria.     3.  And  Ahab  called 

Obadial),   which   teas   the    governor  of   his  house. 

(Now  Obadiah  feared  the  Lord  greatly:    4.  For  it 

was  xo,  when  Jezebel  cut  off  the  prophets  of  the 

Lord,  that  Obadiah  took  an  hundred  prophets,  and 

hid  them  by  fifty  in  a  cave,  and  fed  them  with 

bread  and  water.)    5.  And  Ahab  said  unto  Obadiah, 

Go  into  the  land,  unto  all  fountains  of  water,  and 

unto  all  brooks:  perad venture  we  may  find  grass 

to  save  the  horses  and  mules  alive,  that  we  lose  not 

all  the  beasts.     6.  So  they  divided  the  land  between 

ihem   to  pass  throughout  it:  Ahab  went  one  way 

/)y   himself,   and   Obadiah   went   another   way    by 

liimself.       7.  And    as   Obadiah    was    in    the    way, 

behold,  Elijah  met  him  :  and  he  knew   him,  and 

Idl  on   his  face,  and   said.  Art  thou   that  my  lord 

Blijah?     8.  And   he   answered   him,  I  am:  go,  tell 

thy  lord,  Behold,  Elijah  is  here.     9.  And  he  said, 

^hat   have  I  sinned,  that  thou  wouldest  deliver 

/fiy  servant  into   the  hand   of  Ahab,  to  slay  me? 

iO.  As  the  Lord  thy  God  hveth,  there  is  no  nation 

fr  kingdom,  whither  my  lord  hath  not  sent  to  seek 

;!iee:  and  when  they  said,  He  is  not  there;  lie  look 

m  oath  of  the  kingdom  and  nation,  that  they  found 

ihee  not.      11.  And  now  thou  sayest.  Go,  tell   ihy 

(ord,  Behold,  Elijah  is  here.     12.  And  it  shall  come 

to  pass,  as  soon  as  I  am  gone  from  thee,  that  the 


I   KINGS,  XVII,  XVIII.  The  Character  of  Obadiah. 

Spirit  of  the  Lord  shall  carry  thee  whither  I  know 
not:  and  so  when  1  come  and  tell  Ahab,  and  he 
cannot  find  thee,  he  siiall  slay  me:  but  I  thj 
servant  fear  the  Lord  from  my  youth.  13.  Was  it 
not  told  my  lord  what  I  did  when  Jezebel  slew  the 
prophets  of  the  Lord,  how  I  hid  an  hundred  mea 
of  the  Lord's  prophets  by  fifty  in  a  cave,  and  fe;l 
them  with  bread  and  water?  14.  And  now  thou 
sayest,  Go,  tell  thy  lord,  Behold,  Elijah  is  here. 
atid  he  siiall  slay  me.  15.  And  Elijah  said,  As  the 
Lord  of  hosts  livetli,  before  whom  I  stand,  I  will 
surely  shew  myself  unto  him  to-day.  16.  So 
Obadiah  went  to  meet  Ahab,  and  told  him:  and 
Ahab  went  to  meet  Elijah. 


In  these  verses,  we  find, 

I.  The  sad  state  of  Israel  at  this  time,  upon  two  accounts: 

1.  Jezebel  cut  njf  the  prophets  of  the  Lord,  v.  4.  slew  them,  v.  13. 
Being  an  idolater,  she  was  a  persecutor,  and  made  Ahab  one. 
Even  in  those  bad  times,  when  the  calves  were  worshipped,  and 
the  temple  at  Jerusalem  deserted,  ycJ  llicre  were  some  good 
people  that  feared  God  and  served  him,  and  some  good  prophets 
that  instructed  them  in  the  knowledge  of  him,  and  assisted  them 
in  their  devotions.  Tlie  priests  and  the  Levites  were  all  gone  to 
Judah  and  Jerusalem,  2Chron.  11. 13, 14.  but,  instead  of  them, 
God  raised  up  these  prophets,  who  read  and  expounded  the  law 
in  private  meetings,  or  in  the  families  that  retained  their  integrity, 
for  we  read  not  of  any  synagogues  at  this  time  ;  they  had  not  the 
spirit  of  prophecy  as  Elijah,  nor  did  they  offer  sacrifice,  or  burn 
incense,  but  taught  people  to  live  well,  and  keep  close  to  the 
God  of  Israel.  These  Jezebel  aimed  to  extirpate,  and  put  many  of 
them  to  death;  which  was  as  much  a  public  calamity  as  a  public 
iniquity,  and  threatened  the  utter  ruin  of  religion's  poor  remains  in 
Israel.  Those  few  that  escaped  the  sword  were  forced  to  abscond, 
and  hide  themselves  in  caves,  where  they  were  buried  alive,  and 
cut  off,  thous;h  not  from  life,  yet  from  usefulness,  which  is  the 
end  and  comfort  of  life;  and,  when  the  prophets  were  persecuted 
and  driven  into  corners,  no  doubt,  their  friends,  those  few  good 
people  that  were  in  the  land,  were  treated  in  like  manner. 

Yet,  bad  as  things  were,  (  1.)  There  was  one  very  good  man, 
who  was  a  great  man  at  court,  Obadiah,  who  answers  his  name, 
a  servant  of  the  Lord,  one  who  feared  God,  and  vas  faithful  to  him, 
and  yet  was  a  steward  of  the  household  to  Ahab.  Observe  h'\a 
character;  he  feared  the  Lonl  greatly,  U.S.  was  not  only  a  good 
man,  but  zealously  and  eminently  good  ;  his  great  place  put  a  lustre 
upon  his  goodness,  and  gave  him  great  oj>porl unities  of  doing  good, 
and  he  feared  the  Lord  from  his  youth,  v.  12.  he  began  betimes  to 
be  religious,  and  had  continued  long.  Note,  Early  piety,  it  is  to 
be  hoped,  will  be  eminent  i)ielv ;  those  that  are  good  betimes  are 
likely  to  be  very  good  ;  he  that  feared  God  from  his  youth  came 
to  fear  him  greatly.  He  that  will  thrive,  must  rise  betimes.  But 
it  is  strange  to  find  such  an  eminent  good  man  governor  of  Ahab's 
house,  an  office  of  great  honour,  power,  and  trust.  [1.]  It  was 
strange  that  so  wicked  a  man  as  Ahab  would  prefer  him  to  it, 
and  continue  liim  in  it ;  certainly  it  was  because  he  was  a  man  of 
celebrated  honesty,  industry,  and  ingenuity,  and  one  whom  he  could 
repose  a  confidence  in,  whose  eyes  he  could  trust  as  much  as  his 
own,  as  appears  here,  v.  3.  Joseph  and  Daniel  were  preferred, 
because  there  were  none  so  fit  as  they  for  the  places  they  were 
preferred  to.  Note,  Those  who  profess  religion  should  study  (o 
recommend  themselves  to  the  esteemeven  of  those  that  are  withon.', 
by  their  integrity,  fidelity,  and  application  to  business.  [2.]  It  w  i 
strange  that  so  good  a  man  as  Obahiah  would  acce|)t  of  preferrnei; 
in  a  court  so  addicted  to  idolatry,  and  all  manner  of  w  ickednes.^^. 
We  may  be  sure,  it  was  not  made  necessary,  to  qualify  him  for  pre- 
fcrcueiii,  that  he  should  be  of  the  king's  religion,  that  he  skuul<( 


Before  Christ  90G. 


I  KINGS,  XVfll. 


Elijah's  Iiilciview  witli  01)a(liali. 


C'Oiifiirni  to  tlie  staltiten  of  Oiiiri,  of  the  law  of  the  house  of  Ahnh. 
Ubadiali  would  not  liavp  accepted  tlie  place,  if  lie  could  iiol  have 
had  it  without  howijiu;  the  kuee  to  Baal,  uorwas  Ahab  so  iiupolitic 
as  to  exclude  tiiose  from  offices,  that  were  fit  to  serve  hiiu,  luercly 
liecaiise  tliey  would  not   join  with  him  in  his  devotions;   that  man 
that  is  true  to   his  God  will  be  faithful  to  his  prince.     Obadiah 
therefore   could,  with   a  good   conscience,   enjoy   the   placo.   and 
therefore  would  not  decline  it,  or  give  it  up,  though  he  foresaw  he 
lould  not  do  the  good  lie  desired  to  do  in  it ;   they  that  fear  God 
need  not  go  out  of  the  world,   bad  as  it  is.     [3.]  It  was  strange 
that  eit!>er  he  did  not  reform  Ahab,  or  Ahab  corrupt  him;   but,  it 
seems,  they  were  both  fixed;  he  that  was  filthy  would   be  fillhv 
still,  and  he  that   was  holy  would   be  holy  still.     Those  that  fear 
God  greatly  will  keep  up  the  fear  of  him  in  bad  times  and  places; 
thus  Obadiah  did.     God  has  his  remnant  among  all  sorts,  hiffh 
and  low;  there  were  saints  in  Nero"s  household,  and  in  Ahab's. 
(2.)  This  great  good  man  used  his  power  for  the  protection  of  God's 
prophets;  he  hid  100  of  them  in  two  caves,  when  the  persecution 
was  hot,  and  fed  them  tvil/t  bread  and  water,  v.  4.     He  did  not 
think   it  enough    to   fear  God   himself,  but,    having  wealth   and 
power  wherewithal  to  do  it,  he  thought  himself  obliged   to  assist 
and  countenance  others  that  feared  God  ;   nor  did  he  think  his 
being  kind  to  them  would  excuse  him  from  beii.s'  good  himself,  but 
he  did  both,  he  l)oth   feared  God  ffreatly  hiinspjf,   and   patronised 
those  that  feared   him  likewise.     See  how  wonderfuliv  God  raises 
up  friends  for  his  ministers  and  people,   for  their  shelter  in  diffi- 
cult times,  there  where  one  should  least  expect  them;   bread  and 
water  were  now   scarce   commodities,    yet  Obadiah  will    find  a 
competency  of  both  for  God's  prophets,  to  keep  them  alive  /or 
service  hereafter,  though  now  they  were  laid  aside. 

2.  When  Jezebel  cut  off  God's  prophets,  God  cut  off  their 
necessary  provisions  by  the  extremity  of  the  drought.  Perhaps 
Jezebel  persecuted  God's  prophets,  under  pretence  that  they  were 
the  cause  of  the  judgment,  because  Elijah  had  foretold  it;  Chri.tti- 
««').«  ad  lennes — Airni/  villi  O'l >'.■•.,  '  ''.-  /."on?.  !>  >  (;„,] 
made  them  know  the  contrary,  for  tlie  famine  continued  till  Raal's 
prophets  were  sacrificed,  and  so  great  a  scarcity  of  water  there 
was,  that  the  king  himself  and  Obadiah  went  in  person  ll.rough- 
out  the  land,  to  seek  for  grass  for  the  cattle,  c.  5,G.  Provideiici' 
ordered  it  so,  that  Ahab  might,  with  his  own  ev'-^.  see  how  bad 
the  consequences  of  this  judgment  were,  that  so  he  might  be  the 
better  inclined  to  hearken  to  Elijali,  who  would  direct  him  into 
the  only  way  to  put  an  end  to  it.  Ahab's  care  was  not  to  Inse  all 
thf,  beasts,  many  being  already  lost;  but  he  took  no  care  about  his 
soul,  not  to  lose  that;  took  a  deal  of  pains  to  seek  grass,  but  none 
to  seek  the  favour  of  God ;  fencing  against  the  effect,  but  not  in- 
quiring how  to  remove  the  cause.  The  land  of  Judah  lay  close  to 
tlie  land  of  Israel,  yet  we  find  no  complaint  there  of  the  want  of 
rain ;  for  Judah  yet  ruled  with  God,  and  was  faithful  with  the 
saints  and  prophets,  Hos.11.12.  By  which  distinction  Israel 
mi^lit  plainly  have  seen  tlie  ground  of  God's  controversy,  when 
God  caused  it  to  rain  upon  one  city,  and  not  upon  another, 
Amos,  4. 7,8.  but  they  blinded  their  eyes,  and  hardened  their 
hearts,  and  would  not  see. 

II.  The  steps  taken  toward  redressing  the  grievance,  by  Elijah's 
ppearing  again  upon  the  stage,  to  act  as  a  Tishbite,  a  converter  or 
reformer  of  Israel,  for  so  (some  think)  that  title  of  his  signifies. 
Turn  them  again  to  the  Lord  God  of  hosts,  from  whom  they  have 
revolted,  and  all  v\'ill  he  well  quickly;  this  must  be  Elijah's  doings. 
See  Luke,  1.16,17. 

1.  Ahab  had  ma<ie  diligent  search  for  him,  «.  10.  had  offered 
rewards  to  anv  one  that  would  discover  him,  sent  spies  into  every 
tribe  and  lordship  of  his  own  dominions,  as  some  understand  it,  or, 
as  others,  into  all  the  neighbouring  nations  and  kingdoms  that  were 
in  alliance  with  him;  and  when  they  denied  that  they  knew  any 
thing  of  him,  he  would  not  believe  them,  unless  they  swore  it, 
and,  as  should  seem,  promised  likewise,  upon  oath,  that,  if  ever 
they  found  him  among  them,  they  would  discover  him,  and  deliver 
im  up.  It  should  seem  he  made  this  diligent  search  for  him, 
»t  so  much  that  he  might   punisli   him  for  wh:it  he  had  done  in 


denouncing  the  judgment,  as  that  he  might  oblige  him  to  undo  ir 
again,  by  recalling  the  sentence,  because  he  had  said  it  should  be 
according  to  his  word;  having  such  an  o))inion  of  him  as  men 
foolishly  conceive  of  witches,  that,  if  they  can  but  (ompel  them  to 
bless  that  which  they  have  bewitched,  it  will  be  well  again,  or  such 
as  the  king  of  Moab  had  of  Balaam;  I  incline  to  this,  because 
we  find,  when  they  came  together,  Elijah,  knowing  what  Ahab 
wanted  him  for,  appointed  him  to  meet  him  on  mount  Carmel, 
and  Ahab  comi»licd  with  the  appointment,  thous;h  Elijah  took 
such  a  way  to  revoke  the  sentence,  and  bless  the  land,  as  perhajig 
he  little  thought  of. 

•2.  God,  a'  length,  ordered  Elijah  to  present  himself  to  .\lial>, 
because  the  time  was  now  come  when  he  would  send  rain  upon 
the  earth,  v.  1.  or,  rather,  vpon  the  land;  above  two  years,  he  had 
lain  hid  with  the  widow  at  Zarephath,  after  he  had  been  concealed 
one  year  by  the  brook  Cherith;  so  that  the  third  year  of  his  sojourn- 
ing there,  here  spoken  of,  v.\.  was  the  fourth  of  the  famine,  wliicli 
lasted,  in  all,  three  years  and  six  months,  as  we  find,  Luke, 4. 25. 
James,  5. 17.  Such  was  Elijah's  zeal,  no  doubt,  against  the  idolatry 
of  Baal,  and  such  his  compassion  to  his  people,  that  he  thought  it 
long  to  be  thus  confined  to  a  corner;  yet  he  appeared  not,  till  God 
bade  him,  "Go,  shew  thyself  to  Ahab,  for  now  thine  hour  is  come, 
even  the  time  to  favour  Israel."  Note,  It  bodes  well  to  any  people, 
when  God  calls  his  ministers  out  of  their  corners,  and  bids  them 
shew  themselves;  a  sign  that  he  will  give  rain  on  the  earth; 
however,  we  may  the  belter  dispense  with  the  bread  of  affliction, 
while  our  eyes  see  our  teachers,  Isa.  30. 20, 21. 

3.  Elijah  first  surrendered,  or,  rather,  discovered,  himself  to 
Obadiah.  He  knew,  by  the  Spirit,  where  to  meet  him,  and  we 
ire  here  told  what  passed  between  them. 

(I.)  Obadiah  saluted  him  with  great  respect,  fell  on  his  face, 
ud  humbly  asked.  Art  thou  thatiny  Lord  Elijah?  v.  7.  As  he 
had  shewed  the  tenderness  of  a  father  to  the  sons  of  the  prophets, 
so  '■  ■  ''  -".I  'lie  reverpiire  of  a  son  to  thisfatherof  the  prophets* 
and  by  this  made  ft  appear  that  he  did  indeed  fear  God  greatly 
that  he  did  honour  to  one  that  was  his  extraordinary  ambassador, 
and  had  a  great  interest  in  heaven. 

(2.)  Elijah,  in  answer  to  him,  [1.]  Transf  rs  the  title  of  ho- 
nour he  gave  him,  to  Ahab;  "  Call  him  thy  lord,  not  me;"  that 
is  a  fitter  title  for  a  prince  than  for  a  yrn\)hi-x,  who  seeks  not  honour 
from  men.  Propheis  shoidd  be  callc<i  seers,  and  shipherds,  and 
walchmeii,  and  ministers,  rather  than  ii-rds ;  as  those  that  mind 
duty  more  than  dominion.  [J.]  He  bids  Obadiah  go  tell  the  king 
that  he  was  there  to  ."peak  with.  him.  Tell  thy  lord,  lithold,  Elijah 
Is  ("orih-coming,  v.  8.  He  would  have  ihe  king  know  before,  that 
it  might  not  be  a  surprise  to  him,  and  that  he  might  be  sure  it  was 
the  prophet's  own  act,  to  present  himself  to  him. 

(3.)  Obadiah  begs  to  be  excused  from  carrying  this  message  to 
Ahab,  for  it  might  prove  as  much  as  his  life  was  worth.  [1.]  He 
tells  Elijah  what  great  search  AhaVj  had  made  for  him,  and  how 
much  his  heart  was  upon  it  to  find  him  out,  u.lO.  [2.]  He  takes 
it  for  granted,  that  Elijah  would  again  withdraw,  t).  12.  The 
Spirit  of  the  Lord  shall  carry  thee,  (as  it  is  likely  he  had  done 
sometimes,  when  Ahab  thought  he  had  been  sure  of  him,)  whither 
I  know  not.  See  2  Kings,  2.16.  He  thought  Elijah  was  not  in 
good  earnest,  when  he  bade  him  tell  Ahab  where  he  was,  but 
intended  only  to  expose  the  impotency  of  his  malice;  for  he  knew 
Ahab  was  not  worthy  to  receive  any  kindness  from  the  prophet, 
and  it  was  not  fit  that  the  prophet  should  receive  any  mischief 
from  him.  [3.]  He  is  sure  Ahab  would  be  so  enraged  at  the 
disappointment,  that  he  would  put  him  to  death  for  making  a  fool 
of  him,  or  for  not  laving  hands  on  Elijah  himself,  when  he  had 
him  in  his  reach,  v.  12.  Tyrants  and  persecutors,  in  their  passion, 
are  often  unreasonably  outrageous,  even  toward  their  friends  and 
confidants.  [4.]  He  pleads  that  he  did  not  deserve  to  be  thuj 
exposed,  and  put  in  peril  of  his  life.  What  have  I  sinned?  v.U. 
Nay,  u.  13.  Was  it  not  told  my  lord,  how  I  hid  the  prophets  ?  He 
mentions  this,  not  in  pride  or  ostentation,  but  to  convince  Elijah, 
that,  though  he  was  Ahab's  servant,  he  was  not  in  his  interest,  ami 
therefore  deserved    not   to  be  b.intfrcd   as  one  of   Ihe  tools  of   hia 


Before  Christ  906. 


1  KINGS,  XVIIl. 


Elijah's  Interview  with  Ahab. 


(.(•rspciilion.  Ha  Miat  liad  i>r(>leclecl  so  many  propliels,  he  hoped, 
should  not  have  his  own  life  hazarded  by  so  gical  a  prophet. 

(4.)  Elijah  satisfies  him  that  he  n>isiit,  with  safety,  deliver  this 
message  to  Ahali,  by  assiirinij  him,  with  an  oath,  that  he  would, 
this  very  dav,  presriit  himself  to  Ahab,  v.  15.  Let  but  Obadiah 
know  that  he  s()alie  seriously,  and  really  intended  it,  and  he  will 
make  no  scruple  to  carry  the  message  to  Ahab.  Elijah  swears 
bv  tlte  Lord  nf  hosts,  who  has  all  power  in  his  hands,  and  was 
therefore  able  to  protect  his  servant  against  all  the  powers  of  hell 
and  earth. 

(  5.)  Notice  is  hereby  soon  brought  to  Ahab,  that  Elijah  had 
sent  him  a  challenge  to  meet  him  immediately  at  such  a  place, 
and  Ahab  accepts  the  challenge,  he  went  to  meet  Elijah,  v. 16. 
We  may  suppose  it  a  great  surprise  to  Ahab,  to  hear  that  Elijah, 
whom  he  had  so  long  sought,  and  not  found,  was  now  found 
ivithout  seeking.  He  went  in  quest  of  grass,  and  finds  him,  from 
whose  word,  at  God's  moutb,  he  must  expect  rain.  Yet  his  gnilly 
lonscience  gives  him  litlle  reason  to  hope  for  it,  but,  rather,  to 
fear  some  other  more  dreadful  judgment.  Had  he,  by  his  spies, 
surprised  Elijah,  he  would  have  triumphed  over  him,  but,  now 
that  he  was  thus  surprised  by  him,  we  may  suppose  he  even 
trembled  to  look  him  in  the  face;  hated  him,  and  yet  feared  him, 
as  Herod  did  John. 

17.  And  it  came  to  pass,  when  Ahab  saw  Ehjah, 
that  Ahab  said  unto  him,  Ai't  tl)Ou  he  that  troiibleth 
Israel?  18.  And  he  answered,  I  liave  not  troubled 
Israel;  but  thou,  and  thy  father's  house,  in  that 
je  liave  forsaken  the  commandments  of  the  Lord, 
and  ihou  hast  followed  Baalim.  19.  Now  there- 
fore send,  and  leather  to  me  all  Israel  nnto  mount 
Carmel,  and  the  prophets  of  Baal  four  hundred 
and  fifty,  and  tiie  prophets  of  the  groves  four  hun- 
dred, which  eat  at  Jezebel's  table.  20.  So  Ahab 
sent  unto  all  the  children  of  Israel,  and  gathered 
the  propiiets  together  unto  mount  Carmel. 

We  have  here  the  meeting  between  Ahab  and  Elijah ;  as  bad  a 
king  as  ever  the  world  was  plagued  with,  and  as  good  a  prophet 
as  ever  the  church  was  blessed  with. 

1.  Ahab,  like  himself,  basely  accuses  Elijah ;  he  dares  not  strike 
him,  remembering  that  Jeroboam's  hand  was  withered  when  it 
was  stretched  out  against  a  prophet,  but  gives  him  bad  language, 
which  was  no  less  an  affront  to  him  that  sent  him.  It  is  a  very 
coarse  compliment  with  which  he  accosts  him,  at  the  first  word, 
Art  thou  he  that  troubleth  Israel?  v.  17.  How  unlike  was  Ibis  to 
that  with  which  his  servant  Obadiah  saluted  him,  v.l.  Art  thou 
that  my  lord  Elijah?  Obadiah  feared  God  greatly,  Ahab  had  sold 
himself  to  work  wickedness;  and  both  discovered  their  character 
by  the  manner  of  their  address  to  (he  prophet.  One  may  guess 
how  people  stand  affected  to  God,  by  observing  how  they  stand 
affected  to  his  people  and  ministers.  Elijah  now  came  to  bring 
blessings  to  Israel,  tidings  of  the  return  of  the  rain;  yet  he  is  thus 
affronted.  Had  it  been  true  that  he  was  the  <ro«/>/er  o/" /icae/, 
Ahab,  as  king,  had  been  obliged  to  animadvert  upon  him.  There 
are  those  who  trouble  Israel  by  their  wickedness,  whom  the  con- 
servators of  the  ])ublic  peace  are  concerned  to  inquire  after.  But 
it  was  utterly  false  concerning  Elijah  ;  so  far  was  he  from  being 
an  enemy  to  Israel's  welfare,  that  he  was  the  stay  of  it,  the 
chariots  and  horsemen  of  Israel.  Note,  It  has  been  the  lot  of  the 
best  and  most  useful  men,  to  be  called  and  counted  the  troublers  uj 
the  land,  and  to  be  run  down  as  public  grievances.  Even  Christ 
and  his  apostles  were  thus  misrepresented,  Acts,  17.6. 

2.  Elijah,  like  himself,  boldly  returned  the  charge  upon  the 
Kin?,  and  proved  it  upon  him,  that  he  was  the  trouhler  oj  Israel, 
e.  18.  Elijah  is  not  the  Achan  ;  "  /  have  not  troubled  Israel,  have 
ueithor  done  them  any  wrong,    nor   <lesigned    them  any  hurt." 


They  that  procure  God's  judgments  do  the  mischief,  not  he  thai 
foretells  them  only,  and  gives  warning  of  them,  that  the  nation 
may  repent,  and  prevent  them.  I  would  have  healed  Israel,  but 
they  would  not  be  healed.  Ahab  is  the  Achan,  the  troubler,  who 
follows  Baalim,  those  accursed  things.  Nothing  creates  more 
trouble  to  a  land  than  the  impiety  and  profaneness  of  princes 
and  their  families. 

3.  As  one  having  authority  immediately  from  the  King  of  kings, 
he  orders  a  convention  of  the  states  to  be  forlhwilh  summoned  to 
meet  at  mount  Carmel,  where  there  had  been  an  altar  built  to 
God,  V.  30.  Probably,  on  that  mountain  they  had  had  an  eminent 
high  place,  where,  formerly,  the  pure  worship  of  God  had  been 
kept  up  as  well  as  il  could  be  any  where  but  at  Jerusalem. 
Thither  all  Israel  must  come,  to  give  Elijah  the  meeting,  and  the 
prophets  of  Baal,  who  were  dispersed  all  the  country  over,  with 
those  of  the  groves,  who  were  Jezebel's  domestic  chaplains,  must 
there  make  their  personal  appearance. 

4.  Ahab  issues  out  writs  accordingly,  for  the  convening  of  this 
great  assembly,  d.20.  either  because  he  feared  Elijah,  and  durst 
not  oppose  him;  (Saul  stood  in  awe  of  Samuel  more  than  of 
God;)  or  because  he  hoped  Elijah  would  bless  the  land,  and 
speak  the  word  that  Ihcy  niTght  have  rain,  and,  upon  those  terms, 
thev  would  be  all  at  his  beck.  Those  that  slighted  and  hated  his 
counsels,  would  gladly  be  beholden  to  him  for  his  prayers.  Now 
God  made  those  who  said  they  were  Jews  and  were  not,  but  were 
of  the  synagogue  of  Sal  an,  to  come,  and,  ii<  effect,  to  worship  at 
his  feet,  and  to  know  that  God  had  loved  him,  Rev.  3.  9. 

21.  And  Elijah  came  unto  ail  the  people,  and 
said.  How  lonij  halt  ye  between  two  opinions?  if 
the  Lord  be  God,  follow  liim:  but  if  Baal,  then 
follow  him.  And  the  people  answered  him  not  a 
word.  22.  Then  said  Elijah  unto  the  people,  I, 
eveii  I  only,  remain  a  prophet  of  the  Lord  ;  but 
Baal's  propiiets  are  four  hundred  and  fifty  men. 
2.3.  Let  them  therefore  give  us  two  bullocks  ;  and 
let  them  choose  one  bullock  for  themselves,  and  cut 
it  in  pieces,  and  lay  it  on  wood,  and  put  no  fire 
under:  and  I  will  dress  the  other  bullock,  and  lay 
it  on  wood,  and  put  no  fire  under:  24.  And  call 
ye  on  tlie  name  of  your  gods,  and  I  will  call  on 
the  name  of  the  Lord:  and  the  God  that  answer- 
eth  by  fire,  let  him  be  God.  And  all  the  people 
answered  and  said.  It  is  well  spoken.  25.  And 
Elijah  said  unto  the  prophets  of  Baal,  Choose  you 
one  bullock  for  yourselves,  and  dress  it  first;  foi 
ye  are  many  ;  and  call  on  the  name  of  your  gods, 
but  put  no  fire  under.  26.  And  they  look  the  bul- 
lock wliicli  was  given  them,  and  they  dressed  it, 
and  called  on  the  name  of  Baal  from  morning  even 
until  noon,  saying,  O  Baal,  hear  us.  But  there 
nas  no  voice,  nor  any  that  answered.  And  they 
leaped  upon  the  altar  which  was  made.  27.  And 
it  came  to  pass  at  noon,  that  Elijah  mocked  them, 
and  said,  Cry  aloud  ;  for  he  is  a  god  ;  either  he  w 
talking,  or  he  is  pursuing,  or  he  is  in  a  journey, 
or  perad venture  he  sleepeth,  and  must  be  awaked. 
28.  And  they  cried  aloud,  and  cut  tliemselves  aftet 
their  manner  with  knives  and  lancets,  till  the  blood 
gushed  out  upon  them.  29.  And  it  came  to  pass, 
when  mid-day  was  past,  and  they  prophesied  until 


before  Clnist  90(i. 


T   KfNGS,  XVIII. 


Elijah's  Trial  of  the  false  Prnplirts. 


the  time  of  the  offeriiis'-  of  ihe  eoenino  sacriiice,  lliat 
t/^ere  was  neilher  voice,  nor  any  ti  answer,  nor 
any  that  regar<le<l.  30.  And  Elijal/  said  unto  all 
(he  people,  Come  near  unto  nie.  And  all  the 
people  (;an»e  near  nnto  him.  And  lie  repaired 
(he  altar  of  the  Lord  that  was  broken  down. 
:M.  And  I'^lijali  took  twelve  stones,  according-  to 
the  nnmher  of  the  tribes  of  the  sons  of  Jacob,  onto 
whom  the  word  of  the  Lord  came,  saying",  Israel 
shall  be  thy  name:  32.  And  with  the  stones  he 
Iniilt  an  altar  in  the  name  of  the  Lord:  and  he 
made  a  trench  about  the  altar,  as  great  as  woidd 
contain  two  measures  of  seed.  .3.3.  And  he  put 
the  wood  in  order,  and  cut  the  bullock  in  pieces, 
and  laid  him  on  the  wood,  and  said,  Fill  four 
barrels  with  water,  and  pour  it  on  the  burnt- 
sacrifice,  and  on  the  wood.  34.  And  he  said.  Do 
it  the  second  time.  And  they  did  it  the  second 
time.  And  he  said.  Do  it  the  third  time.  And 
they  did  it  the  third  time.  35.  And  the  water  ran 
round  about  the  altar;  and  he  filled  the  trench  also 
with  water.  36.  And  it  came  to  pass  at  the  time  of 
the  offering  of  the  evening  sacrifice,  that  Elijah 
the  prophet  came  near,  and  said,  Lord  God  of 
Abraham,  Isaac,  and  of  Lsrael,  let  it  be  known  this 
day  that  thou  art  God  in  Israel,  and  that  I  am  thy 
servant,  and  that  I  have  done  all  these  things  at 
thy  word.  37.  Hear  me,  O  Lord,  hear  me,  that 
this  people  may  know  that  thou  art  the  Lord  God, 
and  that  thou  hast  turned  their  heart  back  again. 
38.  Then  the  fire  of  the  Lord  fell,  and  consumed 
the  bnrnt-sacrifice,  and  the  wood,  and  the  stones, 
and  the  dust,  and  licked  up  the  water  that  ivas  in 
the  treuch.  39.  And  when  all  the  people  saw  it, 
they  fell  on  their  faces  :  and  they  said,  'I'he  Lord, 
he  is  the  God  ;  the  Lord,  he  is  the  God.  40.  And 
JLlijah  said  unto  them,  Take  the  prophets  of  Baal; 
let  not  one  of  them  escape.  And  they  took  them  : 
and  Jvlijah  brought  them  down  to  the  brook 
Kishon,  and  slew  them  there. 


Alia!)  and  llie  people  ex))ecte(l  liial  Elijali  sliould,  in  liiis  solemn 
assembly,  bless  the  land,  and  prav  for  rain ;  but  he  lias  oilier  work 
to  do  first.  The  people  must  be  brought  to  repent  and  reform, 
and  llien  they  may  look  for  the  removal  of  the  judgment,  but  not 
till  then.  This  is  the  right  method;  God  will  first  prepare  our 
ki'urt,  and  then  cause  his  ear  to  hvar ;  will  first  turn  us  to  him,  and 
then  tur?i  torts,  Ps.10.17. — 70.3.  Deserters  must  not  look  for 
(iods  favour,  till  they  return  to  their  allegiance.  Rlijah  might 
li.ive  looked  for  rain  70  times  7  limes,  and  not  have  seen  it,  if  he 
had  not  thus  begun  his  work  at  the  right  end. 

Three  years  and  a  half's  famine  would  not  bring  them  back  to 
God  ;  Fllijah  will  endeavour  to  convince  their  judgments,  and,  no 
iloubl,  by  special  warrant  and  direction  from  heaven,  he  put  the 
controversy  between  God  and  Baal  upon  a  public  trial.  It  was 
({reat  condescension  in  God,  that  he  would  suffer  so  plain  a  case 
U)  be  disputed,  and  would  permit  Baal  to  be  a  competitor  with 
him  ;  but  thus  God  would  have  every  mouth  to  be  stopped,  and 
al.  iieah  tu  become  silent  l>efore  him.     God's  cause  is  so  incon- 


te.stably  just,   thai  it  needs  not  fear  to  have   the  evidences   t'f  il> 
ecpiily  searched  into,  and  weighed. 

I.  niijuh  reproves  the  people  for  mixing  llie  worsliip  of  Gotl 
anil  llie  worship  of  Baal  together.  Nut  oiilv  some  Israelite» 
woisiiippid  Gorl,  and  ollicis  Baal,  but  the  same  lsi;ielites  some- 
times worshipped  one,  and  sometimis  the  oilier.  Tliis  he  calls, 
v.'li.  Halting  betweetitiio  npinions, or  thoiii//ils.  Thi\  worshipped 
God,  to  please  the  propiiets,  but  worshipped  B.ial,  to  please  Jezebel, 
and  curry  favour  at  court.  They  thought  to  Iriiii  llie  m;illtr,  and 
play  on  both  sides,  as  the  Samaritans,  2  ICings,  17.aU.  N>i«  I:llijah 
shews  them  the  absurdity  of  this;  he  does  not  iii.sul  upon  their 
relation  to  Jehovah.  "  Is  he  not  your's,  and  the  (ind  of  your 
fallieis,  while  Baal  is  the  God  of  the  Sidoniaiis?  And  irill  a  iialinn 
change  their  Godi'  Jer.  2.  11.  No,  he  waves  the  pies(ri|ilioii,  and 
enters  upon  the  merits  of  llie  cause."  There  can  be  liiil  one  God, 
but  one  infinite  and  but  one  supreme:  there  needs  but  one  (iod, 
one  omnipotent,  one  idl-sufficient :  what  occasion  for  addition  to 
that  which  is  perfect?  Now,  if,  upon  trial,  it  appears  that  Baal 
is  that  one  infinite  omnipotent  Being,  that  one  supreme  Lord  and 
all-sufficient  Benefactor,  you  ought  to  renounce  Jehovah,  and 
cleave  to  Baal  only  :  but,  if  Jehovah  be  that  one  God,  Baal  is  a 
cheat,  and  you  must  have  no  more  to  do  witli  him.  Note,  1.  It 
is  very  wrong  to  halt  between  God  and  Baal.  "  In  reconcileable 
"  differences  (says  Bishop  Hall)  nothing  more  safe  than  indif- 
"  ferency  both  ol  practice  and  opinion  ;  but  in  cases  of  so  necessary 
"  hostility,  as  betwixt  God  and  Baal,  he  that  is  not  with  God,  is 
"against  him."  Compare  Mark,  9.  38,  39.  with  Matth.l2.  30. 
The  service  of  God,  and  the  service  of  sin,  the  dominion  of  Christ, 
and  the  dominion  of  our  lusts,  these  are  the  two  thoughts  which 
it  is  dangerous  halting  between.  Those  do  so  that  are  unresolved 
under  their  convictions  ;  unstable  and  unsteady  in  their  purjioses; 
promise  fair,  but  do  not  perform  ;  begin  well,  bul  do  not  hold  on  ; 
that  are  inconsistent  with  themselves,  indifferent  and  lukewarm 
in  that  which  is  good.  Their  heart  is  divided,  (Hos.  10.2.) 
whereas  God  will  have  all  or  none.  2.  We  are  fairly  put  to  our 
choice  whom  we  tvill  serve.  Josh. 24. 15.  If  we  can  find  one  that 
has  more  right  to  us,  or  will  be  a  better  master  to  us,  than  God, 
we  may  take  him  at  our  peril.  God  demands  no  more  from  uh 
than  he  can  make  out  a  title  to. 

This  fair  proposal  of  the  case,  which  Elijah  here  makes,  the 
people  knew  not  what  to  say  to,  they  answered  him  not  a  word. 
They  could  say  nothing  to  justify  themselves,  and  tliey  would  say 
nothing  to  condemn  themselves,  but,  as  people  confounded,  let 
him  say  what  he  would. 

II.  He  proposes  to  bring  the  matter  to  a  fair  trial ;  and  it  was 
so  much  the  fairer,  because  Baal  had  all  Ihe  external  advantages 
on  his  side.  The  king  and  court  were  all  for  Baal ;  so  was  the 
body  of  the  people.  The  managers  of  Baal's  cause  were  450  men, 
fat,  and  well-fed,  i;.22.  beside  400  more,  their  supporters  or 
seconds,  u.  19.  The  manager  of  God's  cause  was  but  one  man, 
lately  a  poor  exile,  hardly  kept  from  starving;  so  that  God's  cause 
has  nothing  to  support  it  but  its  own  right.  However,  it  is  put  to 
this  experiment;  "  Let  each  side  prepare  a  sacrifice,  and  pray  to 
its  God,  and  the  God  that  answereth  by  fire,  let  him  be  God;  if 
neither  do,  let  them  turn  atheists;  if  bolh,  let  them  continue  to 
halt  bettvecn  two."  Elijah,  doubtless,  had  a  special  commission 
from  God  to  put  it  to  this  test,  else  he  had  tempted  God  and 
affronted  religion ;  but  the  case  was  extraordinary,  and  the 
judgment  upon  it  would  be  of  use,  not  only  then,  but  in  all  ages. 
It  is  an  instance  of  the  courage  of  Elijah,  that  he  durst  stand  alone 
in  the  cause  of  God  against  such  powers  and  numbers  ;  and  the 
issue  enco'irages  all  God's  witnesses  and  advocates  never  to  fear 
the  face  of  man.  Elijah  does  not  say,  "The  God  that  answers 
by  water,"  (though  that  was  the  thing  the  country  needed,)  but 
"  that  anitvsrs  by  fire,  let  him  be  God:'  because  the  atonement 
was  to  be  made  by  sacrifice,  before  the  judgment  could  be  removed 
in  mercy.  The  God  therefore  that  has  power  to  pardon  sin,  and 
to  signify  it  by  consuming  the  sin-offering,  must  needs  be  the  God 
that  can  relieve  us  against  the  calamity.  He  that  can  give  fire, 
can  give  rain  ;  see  Matth.9.2,3. 


Before  C!ni>t  OOO'. 


r   KINfiS.  XVI! I. 


Elijah's  Trial  of  the  false  FropheLs 


III.  The  pe(>|)!e  Jniii  isjiiip  «i  li  liiiii  :  //  is  rvrll  <tpolien ,  v. 14. 
They  allow  the  pnipo-ial  to  lip  f:iir  ;iii(l  iiiicxiTplionahle.  "  Gixi 
had  often  answeicil  liv  fiic;  if  l!;ial  cannot  do  so,  lit  hiiii  hv  rasi 
»ff  for  an  usiirper.  '  1  lu'v  were  vcrv  drsiroiis  to  see  (lie  experinieiil 
tried,  and  .soenied  iisolvcd  In  al.ide  bv  Ihe  rssiic,  « lialcver  it  should 
i)e.  They  that  uerr  firm  for  (Icul,  doiililcd  not  Itiit  It  would  cud  to 
Ills  liononr:  tliev  that  were  indifferent,  \\erewillinct  to  he  deter- 
mined. Ahahaiid  the  [)ro|)!u'ts  of  I.aal  durst  not  opjxise,  for  fear 
of  the  ppo|)lc,  and  hoped'  il  apt  either  t/irj/  could  obtain  fire  from 
heaven,  (llmugh  they  never  had  yet,)  and  the  rather,  because,  as 
some  think,  they  worshipped  the  sun  in  Baal ;  or,  that  Elijah  could 
not,  because  not  at  She  temple,  where  Gml  was  wont  thus  to 
manifest  bis  glorv.  If,  in  this  trial,  they  could  but  bring  it  to  a 
drawn  battle,  their  oilier  advantages  would  give  ihcm  the  viclorv. 
Let  if  go  on  therefore  to  a  trial. 

IV.  The  prophets  of  Baal  try  first,  but  in  vain,  with  their  "od. 
Thev  covet  the  jirecedency,  not  only  for  the  honour  of  it,  but  thai, 
if  tlie\  could  but  in  the  least  seem  to  gain  their  point,  Elijah 
might  not  be  admitted  to  make  the  trial.  F.lijah  allows  it  them, 
r.25.  gives  them  the  leading  for  their  greater  confusion;  only, 
knowing  that  the  working  of  Satan  is  with  lyinc,- wonders,  betakes 
care  to  prevent  a  fraud,  Be  sure  lo  pvt  no  J  ire  under.  Now,  in 
their  experiment,  observe, 

3.  How  importunate  and  noisy  the  prophets  of  Baal  were  in 
the:-  ap))lications  to  him.  They  got  their  sacrifices  ready  ;  and 
we  may  well  imagine  what  a  noise  450  men  made,  when  they  cried 
as  one  man,  and  with  all  their  might,  O  Baal,  hear  vs;  O  Baal, 
answer  us;  as  it  is  in  the  margin:  and  this,  for  some  hours 
together,  longer  than  Diana's  worshippers  made  their  cry.  Great 
is  Diana  of  the  Ephesians,  AclSyW.  34.  How  senseless,  how  brutish, 
were  thev  in  their  addresses  to  Baal!  (1.)  Like  fools,  they  leaped 
upon  the  altar,  as  if  thev  would  themselves  become  sacrifices  with 
their  bullock  :  or,  thus  they  expressed  their  great  earnestness  of 
mind.  They  leaped  up  and  donn,  or  danced  about  the  altar: 
Ihey  hoped,  bv  their  dancing,  to  please  their  deity,  as  Herodias 
did  Herod,  and  so  to  obtain  their  request.  (2.)  Like  madmen, 
they  cvt  themselves  in  pieces  irith  hnives  and  lancets,  v.  28.  for 
vexation  that  they  were  not  answered,  or  in  a  sort  of  prophetic 
fury,  hoping  to  obtain  the  favour  of  their  god,  bv  offering  to  him 
their  own  blood,  when  they  could  not  do  it  with  the  blood  of  their 
bullock.  God  never  required  his  worshippers  thus  to  honour  him; 
out  the  service  of  the  devil,  though,  in  some  instances,  it  pleases 
and  pampers  the  body,  yet,  in  other  things,  it  is  really  cruel  lo  it, 
as  in  envy  and  drunkenness.  It  seems,  this  was  the  manner  of  the 
Worshippers  of  Baal :  God  expressly  forbade  his  worshippers  to  cut 
themselves,  Deut.  14. 1.  He  insists  u])on  it,  that  we  mortifv  our 
lusts  and  corruptions;  but  corporeal  penances  and  severities,  such 
as  the  papists  use,  which  have  no  tendency  to  that,  are  no  pleasure 
to  him  :    Who  has  required  these  things  at  your  hands? 

2.  How  sharp  Elijah  was  upon  them,  v.  27.  He  stood  by 
them,  and  patiently  heard  them  for  many  hours,  praying  to  an 
idol,  yet  with  secret  indignation  and  disdain  ;  and  at  noon,  when  the 
Bun  wan  at  the  hottest,  and  they  too  expecting  fire,  then,  if  ever,  he 
upbraided  them  with  their  folly;  and  notwithstanding  the  gravity 
of  his  office,  and  the  seriousness  of  the  work  he  had  before  him, 
banters  them,  "  Cry  aloud,  for  he  is  a  god;  a  goodly  god,  t!i«t 
cannot  be  made  to  hear  without  all  this  clamour  !  Surely  vou  think 
he  is  talking,  or  meditating,"  (as  the  word  is,)  "  or  he  is  pursuing 
some  deep  thoughts,  thinking  of  somewhat  else,  and  not  minding 
his  own  matter,  when  not  your  credit  only,  but  all  his  honour,  lies 
at  stake,  and  his  interest  in  Israel.  His  new  conquesi  will  be  lost, 
if  he  do  not  look  about  him  quickly."  Note,  The  worship  of  idols 
is  a  most  ridiculous  thing,  and  it  is  but  justice  to  represent  it  so, 
and  expose  it  to  scorn.  This  will,  by  no  means,  jostifv  those  who 
ridicule  the  worshippers  of  God  in  Christ,  because  the  worship  is 
not  performed  just  in  their  way.  Baal's  prophets  were  so  far  from 
being  convinced  and  put  to  shame  by  the  just  reproach  Elijah  cast 
upon  them,  that  it  made  them  the  more  viident,  and  act  more 
ridiculously.  A  deceived  heart  having  turned  them  aside,  they  could 
not  deliver  their  souU,  by  saying,  Is  there  not  a  lie  in  our  right  hand? 


3.  How  deaf  Baal  was  to  them.  Elijah  did  not  interrupt  llii  ii>, 
but  let  tlieni  go  on,  till  thev  were  tired,  and  quite  despaiicil  <■' 
success,  which  was  not  till  the  time  of  the  evening  sncrijice,  v.  '1'.) 
During  all  that  time,  some  of  them  prayed,  while  olliers  of  lliciu 
prophesied,  sang  hymns,  perhaps,  to  the  praise  of  Bial,  or,  ralhcr, 
ei'.couraged  those  that  were  praying  to  proceed,  telling  liieni,  Ba;u 
would  answer  them  at  last;  hot  there  was  no  ansnur,  nor  any  that 
regarded.  Idols  could  do  neither  good  nor  evil.  The  prince  oi 
the  power  of  the  air,  if  God  had  permitted  him,  could  haie  caiisid 
fire  to  come  donn  from  heaven  on  this  occasion,  and  gliidW  "unid 
have  done  it  for  the  support  of  his  Baal.  We  find  th,.t  the 
beast  which  deceives  the  world,  does  it.  Rev.  \'i.  13.  lie  mui^rth 
fire  come  down  from  heaven  in  the  sight  of  men,  and  so  dcceivi'lli 
them,  I).  14.  But  God  would  not  suffer  the  devil  to  do  it  U' w, 
because  the  trial  of  his  title  was  jiut  on  that  issue  by  lonseiit  of 
parlies. 

V.  Elijah  so(m  obtains  from  his  God  an  answer  by  fire.  The 
Baalilps  are  forced  to  give  up  their  cause,  and  now  it  is  Elijah  9 
turn  lo  i)rodiice  his.      Let  us  see  if  he  speed  belter. 


I. 


He  filled 
I  had  been 


up  an  altar.  He  would  not  make  use  of  lluii's, 
1  polluted  vvilh  their  pravers  to  Baal,  but,  finding 
llie  ruins  of  an  altar  there,  which  had  formerly  been  used  in  the 
service  of  the  Lord,  be  chose  to  repair  that,  k.30.  to  intimate  to 
them  that  he  was  not  about  to  introduce  any  new  religion,  but  to 
revive  the  faith  and  worship  of  their  father's  God,  and  reduce  them 
to  their  first  love,  iheir  first  works.  He  could  not  bring  them  lo  the 
altar  at  Jerusalem,  unless  he  could  have  united  the  two  kingdonii 
again,  (which,  for  correction  to  both,  God  designed  should  not  nort 
be  done,)  therefore,  bv  his  jirophelical  authority,  he  builds  an  altar 
on  mount  Carmel,  and  so  owns  that  which  had  formerly  been  built 
there.  When  we  cannot  carry  a  reformation  so  far  as  we  would, 
we  must  do  what  we  can,  and  rather  comply  with  some  corruptions 
than  not  do  our  utmost  toward  the  extirpation  of  Baal.  He 
repaired  this  altar  with  twelve  stones,  according  to  the  number  of 
the  twelve  tribes,  r.  31.  Though  ten  of  the  tribes  were  revolted 
to  Baal,  he  will  look  upon  them  as  belonging  to  God  still,  by 
virtue  of  the  ancient  covenant  with  their  fathers:  and  though 
those  ten  were  unhappily  divided  from  the  other  two  in  civil 
interest,  yet  in  the  worship  of  the  God  of  Israel  they  had  com- 
munion with  each  other,  and  they  twelve  were  one.  Mention  is 
made  of  God's  calling  their  father  Jacob  by  the  name  of  Israel,  a 
prince  with  God,  w.  31.  to  shame  his  degenerate  seed,  who 
worshipped  a  god  which,  they  saw,  could  not  hear  or  answer 
them,  and  to  encourage  the  prophet,  who  was  now  to  wrestle  with 
God  as  Jacob  did  ;  he  also  shall  be  a  prince  willi  God,  Ps.  24. 6 
Thy  face,  O  Jacob.     Hos.  12.4.    There  he  spake  with  us. 

2.  Having  built  his  altar  in  the  name  of  the  Lord,  r.  32.  by 
direction  from  him,  and  with  an  eye  to  him,  and  not  for  his  own 
honour,  he  prepared  his  sacrifice,  u. 33.  Behold  the  bullock  and 
ihc  wood;  but  where  is  the  fire?  Gen.  22. 7,  8.  God  will  provide 
himself  fire.  If  we,  in  sincerity,  offer  our  hearts  to  God,  he  will, 
by  his  grace,  kindle  a  holy  fire  in  them.  Elijah  was  no  priest, 
nor  his  attendants  Levites  ;  Carmel  had  neither  tabernacle  nor 
temple,  il  was  a  great  way  distant  from  the  ark  of  the  testimony, 
and  the  place  God  had  chosen ;  this  was  not  the  altar  that 
sanctified  the  gift ;  yet  never  was  any  sacrifice  more  acceptable  to 
God  than  this.  The  particular  Levitical  institutions  were  so  often 
dispensed  with,  (as  in  the  time  of  the  Judges,  Samuel's  time, 
and  now.)  that  one  would  be  tempted  to  think  they  were  more 
designed  for  types  lo  be  fulfilled  in  the  evangelical  anti-fype.'j 
than  for  laws  lo  be  fulfilled  in  the  strict  observance  of  them 
Their  perishing  thus  in  Ihe  using,  as  the  apostle  speaks  of  iheni, 
Cid.2.22.  was  to  intimate  the  utter  abolishing  of  them,  after  3 
while,  Heb.  8.  13. 

3.  He  ordered  abundance  of  water  to  be  poured  upon  his  altar 
which  he  had  |>!epare(l  a  trench  for  the  reception  of,  «. 32.  and, 
some  think,  made  the  altar  hollow.  Twelve  barrels  of  water, 
(probably,  sea-water,  for  the  sea  was  near,  and  so  much  fresh 
water,  in  the  time  of  drought,  was  too  precious  for  him  to  be  so 
prodigal  of  it,)  thrice  four,  he  poured  upon  his  sacrifice,  to  prevcnl 


Before  Cluisl  900*. 

IliP  sii.«l)i<i<'n  iif  anv  lire  iin<lor;  for  if  tlicre  had  l)(>pii  :iiiy,  lliis 
Mdiilil  lime  pill  il  (Hit ;  and  (o  iiiiike  llie  expected  iiiiraele  llie  more 
illiislriiiiis. 

t.  lie  llieii  scileiiinlv  addressed  liiiDself  to  God  bv  praver,  hrfure 
his  altar,  hmidilv  beseechiiiR  liiiii  to  turn  tn  ashes  kin  hiirnl- 
(ifjfiiiiff,  as  tile  phrase  is,  Ps.  20.  :5.  and  to  testify  his  aeeept.nue 
of  il.  Hi.s  pra>er  is  not  long,  for  he  used  no  vain  repetitions,  nor 
ihoMiilil  he  should  be  heard  for  liis  much  speaking ;  but  it  is  very 
grave  and  composed,  and  shews  his  mind  to  be  calm  and  sedate, 
and  far  from  the  heats  and  disorders  that  IJaal's  prophets  were  in, 
?■. 30,37.  Though  he  was  not  at  the  ;j/(?ce  appointed,  he  chose 
the  appointed  time  of  the  offering  of  the  evening  sacrifice,  thereby 
to  testify  his  communion  with  the  altar  at  Jerusalem.  Though  he 
cx|)ected  an  answer  by  fire,  yet  he  came  near  to  tlie  altar  with 
boldness,  and  feared  not  that  fire.  He  addressed  himself  to  God, 
as  the  God  of  Abraham,  Isaac,  and  Israel,  acting  faith  on  God's 
ancient  covenant,  and  reminding  the  people  too  (for  prayer  may 
prevail)  of  their  relation  both  to  God,  and  to  the  patriarchs.  T«o 
things  he  pleads  here,  ( 1.)  The  glory  of  God  ;  "  Lord,  hear  me, 
and  answer  me,  that  it  may  be  known  (for  it  is  now  by  the  most 
denied  or  forgotten)  that  thou  art  God  in  Israel,  to  whom  alone 
the  homage  and  devotion  of  Israel  are  due,  and  that  I  am  thy 
servant,  and  do  all  I  have  done,  am  <loing,  and  shall  do,  as  thine 
agent,  at  thy  word,  and  not  to  gratify  anv  humour  or  passion  of 
my  own.  Thou  employest  me;  Lord,  make  it  appear  that  thou 
dost  so;"  see  Numb.  16. 28,29.  Elijah  sought  not  his  own  glory, 
but  in  subserviency  to  God's,  and  for  his  own  necessary  yindicalion. 
(2.)  The  edification  of  the  people;  that  they  may  know  that  thou 
art  the  Lord,  and  may  experience  thv  grace,  turning  their  heart, 
by  this  miracle,  as  a  means,  back  again  to  thee,  in  order  to  thy 
return  in  a  way  of  mercy  to  them." 

5.  God  immediately  answered  by  fire,  r.  38.  Elijah's  God  was 
neither  talking  nor  pursuing,  needed  not  to  be  either  awakened  or 
quickened;  while  he  was  yet  speaking,  the  fire  of  the  Lord  fell, 
and  not  only,  as  at  other  times,  (Lev. 9.24.  lChron.21.6. 
2  Chron.7. 1.)  consumed  the  sacrifice  and  the  wood,  in  token  of 
God's  acceptance  of  the  offering,  but  licked  up  all  the  water  in  the 
trench,  exhaling  that,  and  drawing  it  up  as  a  vapour,  in  order  to 
the  intended  rain,  which  was  to  be  the  fruit  of  this  sacrifice  and 
prayer,  more  than  of  natural  causes.  Compare  Ps.  135. 7.  He 
cavseth  vapmirs  to  ascend,  and  maketh  lightnings  for  the  ruin ; 
for  this  rain,  he  did  both.  Those  who  fall  as  victims  to  the  fire 
of  God's  wrath,  no  water  can  shelter  from  it,  anv  more  than  briers 
or  thorns,  Isa.27.4,5.  But  this  was  not  all;  to  complete  the 
miracle,  the  fire  consumed  the  stoucs  of  the  altar,  and  the  very 
dust,  to  shew  that  it  was  no  ordinary  fire,  and  perhaps  to  intimate 
that  thounh  God  accepted  this  occasional  sacrifice  from  this  altar, 
yet,  for  the  future,  they  ought  to  demolish  all  the  altars  on  their 
high  places,  and,  for  their  constant  sacrifices,  make  use  of  that  at 
Jerusalem  only.  Moses's  altar  and  Solomon's  were  consecrated  by 
the  fire  from  heaven  ;  but  this  was  destroyed,  because  no  more  to 
be  used.  We  may  well  imagine  what  a  terror  the  fire  struck  on 
Cuilly  Ahab,  and  all  the  worship|)ers  of  Baal,  and  how  they  fled 
from  it  as  far  and  as  fast  as  they  could,  saymg.  Lest  it  consume  ns 
also,  alludiii;:  to  Numb.  16.34. 

Lastly,  What  was  the  result  of  this  fair  trial.  The  prophets  of 
Baal  had  failed  in  their  proof,  and  could  give  no  evidence  at  all, 
to  make  out  their  pretensions  on  the  behalf  of  their  god,  but  were 
perfectly  non-suited  ;  Elijah  had,  by  the  most  convincing  and  un- 
deniable evidence,  proved  his  claims  on  behalf  of  the  God  of  Israel. 

And  now,  1.  The  people,  as  the  jury,  give  in  their  verdict  upon 
the  trial,  and  they  are  all  agreed  in  it ;  the  case  is  so  plain,  they 
need  not  go  from  the  bar  to  consider  of  their  verdict,  or  consult 
about  it,  they  fell  on  their  faces,  and  all,  as  one  man,  said, 
"Jehovah,  he  is  the  God,  and  not  Baal;  we  are  convinced  and 
titisfied  of  h,  Jehovah,  he  is  the  God,"  d.39.  Whence,  one  would 
Ihink,  they  should  have  inferred,  "If  he  be  the  God,  he  shall  be 
i»ur  God,  and  we  will  serve  him  only,"  as  Josh. 24. 24.  Some,  we 
fcope,  had  their  hearts  thus  turned  back,  but  the  generality  of 
^hem  were  convinced   only,  not  converted ;  yielded  to  the  truth  of 

VOL.  II.  10 


I  KINGS,  XVIII.         Tl.o  Destruction  of  Baal's  Propliet* 

God,  that  he  is  the  (Jod,  but  consented  not  to  his  covenant,  thai 
he  should  be  thcir's.  likssed  are  I  hey  thai  have  not  seen  wliaj 
thry  .saw,  and  yet  have  believed,  and  been  wrought  upon  by  il, 
more  than  they  that  saw  it.  Let  it  for  ever  he  looked  upon  as  a 
point  adjudged  against  all  pretenders,  (for  it  was  carried,  upon  a 
full  hearing,  against  one  of  the  tno.sl  daring  and  llMvatcniii" 
competitors  that  ever  the  God  of  Israel  was  affronted  by,)  liuit 
Jehovah,  he  is  God,  God  alone. 

2.  The  prophets  of  Baal,  as  criminals,  are  seized,  condcnined, 
and  executed,  according  to  law,  u.  40.  If  Jehovah  be  the  true 
God,  Baal  is  a  false  god,  to  whom  these  Israilites  had  revolted, 
and  seduced  olhers  to  the  worship  of  him:  and  therefore,  by  the 
express  law  of  God,  they  were  to  be  put  to  dealli,  Deut.  13. 1 .  .  11. 
There  needed  no  proof  of  the  fact,  all  Israel  were  witnesses  of  it, 
and  therefore  Elijah  (acting  slill  by  an  exiraordinary  commission, 
which  is  not  to  be  drawn  into  a  precedent)  orders  them  all  to  he 
slain  immediately,  as  the  troublers  of  the  land,  and  Ahab  hiniscH 
is  so  terrified,  for  the  present,  with  the  fire  from  heaven,  that  he 
dares  not  oppose  it.  These  were  the  450  prophets  of  Baal ;  Ihe 
400  prophets  of  the  groves,  (who,  some  think,  were  Sidonians,) 
though  summoned  v.  19.  yet,  as  it  should  seem,  did  not  attend, 
and  so  escaped  this  execution,  which  fair  escape  perhaps  Ahab 
and  Jezebel  thought  themselves  happy  in  ;  but  it  proved  they  were 
reserved  to  be  the  instruments  (if  Ahab's  destruction,  some  time 
after,  by  encouraging  him  to  go  up  to  Ramolh-gilead,  c/t.22.6. 

41.  And  J^^lijali  said  unto  Aliab,  Get  tliee  up, 
eat  and  drink;  \ or  there  is  a  sound  of  abundance 
of  rain.  42.  So  Ahab  went  up  to  eat  and  to  drink. 
And  Elijah  went  up  to  the  top  of  Carniel;  and  he 
cast  himself  down  upon  the  earth,  and  put  hisface 
between  his  knees.  43.  And  said  to  his  servant, 
Go  up  now,  look  toward  tiie  sea.  And  he  went 
up,  and  looked,  and  .said.  There  is  notiiine^.  And 
he  said.  Go  again  seven  times.  44.  And  it  came 
to  pa.ss  at  tlie  seventii  time,  that  he  said,  Behold, 
there  ariseth  a  little  cloud  out  of  the  sea,  like  a 
man's  hand.  And  he  said.  Go  up,  say  unto  .Ahab, 
Prepare  thy  chariot,  and  get  thee  down,  that  the 
rain  stop  thee  not.  45.  And  it  came  to  pass  in  the 
mean  while,  that  the  heaven  was  black  with  clouds 
and  wind,  and  there  was  a  great  rain.  And  Ahab 
rode,  and  went  to  Jezreel.  46.  And  the  hand  of 
the  Lord  was  on  Elijah  ;  and  he  girded  up  his  loins, 
and  ran  before  Ahab  to  the  entrance  of  Jezreel. 

Israel  being  thus  far  reformed,  that  they  had  acknowledged  the 
Lord  to  be  God,  and  had  consented  to  the  execution  of  Baal's 
prophets,  that  thev  might  not  seduce  them  any  more,  though  it 
was  far  short  of  a  thorough  reformation,  yet  was  so  far  accepted, 
Ihal  God  thereupon  opened  the  bottles  of  heaven,  and  poured  out 
blessings  upon  his  land  that  very  evening  (as  it  should  seem)  on 
which  they  did  this  good  work,  wliich  should  have  confirmed  them 
in  their  reformation;  see  Hag. 2. 18, 19. 

1.  Elijah  sends  Ahab  to  eat  and  drink,  for  joy  that  God  had  nnio 
accepted  his  works,  and  that  rain  was  coming ;  see  Eccl.  9. 7.  Ahab 
had  continued  fasting  all  day,  either  religiously,  it  being  a  day  of 
prayer,  or,  for  want  of  leisure,  it  being  a  day  of  great  expectation; 
but  now  let  him  eat  and  drink,  for,  though  others  perceive  no  sign 
of  it,  Elijah,  by  faith,  hears  the  sound  of  ab^indanee  of  rain,  v.-i\. 
God  reveals  his  secrets  to  his  servants  the  prophets;  and  yet, 
without  a  revelation,  we  may  foresee,  that,  when  man's  judgment* 
run  down  like  a  river,  God's  mercy  will.  Rain  is  tlie  river  of  God, 
Ps.65.9. 

2.  He  himself  retires  to  prav,  (for  though  God  has  promised 
rain,  he  must  ask  it,  Zech.lO.  1.)  and    to  give  thanks  for  God's 


Before  Christ  906. 


I  KINGS,  XVIII.  XIX. 


Rain  sent  on  the  Land. 


answer  l))!  fire,  now  hoping  for  an  answer  by  water.  What  he 
said,  we  are  not  told  :  but,  (1.)  He  withdrew  himself  to  the  top  o/ 
Carmel,  which  was  very  high  and  very  private.  Hence  we  read 
of  those  tliat  hide  themselves  in  the  lop  of  Carmel,  Amos,  9. 3. 
There  he  wdulii  be  alone.  Those  who  are  called  to  appear,  and 
act  in  public,  for  God,  must  yet  find  time  to  be  private  with  him, 
and  keep  up  their  converse  with  him  in  solitude.  There  he  set 
himsrlf,  as  it  were,  upon  his  watch-tower,  like  the  prophet, 
Hah.  2.  1.  (2.)  He  cast  himself  down  on  his  knees  upon  the  earth, 
in  token  of  humility,  reverence,  and  importunity ;  and  ptit  his  face 
between  his  knees,  that  is,  bowed  his  head  so  low  that  it  touched 
his  knees,  thus  abasing  himself  in  the  sense  of  liis  own  meanness, 
now  that  God  had  thus  honoured  him. 

3.  He  orders  his  servant  to  bring  him  notice,  as  soon  as  he 
discerned  a  cloud  arising  out  of  the  sea,  the  Mediterranean  sea, 
which  he  had  a  large  prospect  of  from  the  top  of  Carmel.  The 
sailors  at  this  day  call  it  Cape  Carmel.  Six  limes  his  servant  goes 
to  the  point  of  the  hill,  and  sees  nothing,  brings  no  good  news  to 
his  master;  yet  Elijah  continues  praying,  will  not  be  diverted  so 
far  as  to  go  and  see  with  his  own  eyes,  but  still  sends  bis  servant 
to  see  if  he  could  discover  any  hopeful  cloud,  while  he  keeps  his 
mind  close  and  intent  in  prayer,  and  abides  by  it,  as  one  that  had 
taken  up  his  father  Jacob's  resolution,  /  will  not  let  thee  go, 
except  thou  bless  me.  Note,  Though  the  answer  of  our  fervent 
and  believing  supplications  does  not  come  quicklv,  yet  we  must 
continue  instant  in  prayer,  and  not  faint  or  give  over;  for,  at  the 
end,  it  shall  speak  and  not  lie. 

4.  A  little  cloud,  at  length,  appears,  no  bigger  than  a  man's 
hand,  which  presently  overspreads  the  heavens,  and  waters  the 
earth,  «.44, 45.  Great  blessings  often  arise  from  small  beginnings, 
and  showers  of  plenty  from  a  cloud  of  a  span  long.  Let  us 
therefore  never  despise  the  day  of  small  things,  but  hope  and 
wait  for  great  things  frcni  it.  This  was  not  as  a  morning-cloud, 
which  passes  away,  (though  Israel's  goodness  was  so,)  but  one 
that  produced  a  plentiful  rain,  Ps.68.9.  and  an  earnest  of  more. 

5.  Elijah,  hereupon,  hastens  Ahab  home,  and  attends  him  him- 
self. Ahab  rode  in  his  chariot,  at  ease  and  in  state,  «.  45.  Elijah 
ran  on  foot  before  him.  If  Ahab  had  paid  the  respect  to  Elijah 
that  he  deserved,  he  would  have  takeu  him  inio  his  chariot,  as  the 
eunuch  did  Philip,  that  he  might  honour  him  before  the  ciders  of 
Israel,  and  confer  with  him  further  about  the  reformation  of  the 
kingdom:  but  his  corruptions  got  the  better  of  his  convictions, 
and  he  was  glad  to  get  clear  of  him,  as  Felix  of  Paul,  when  he 
dismissed  him,  and  adjourned  his  conference  with  him  to  a  more 
convenient  season.  But,  since  Ahab  invites  him  not  to  ride  with 
him,  he  will  run  before  him,  jj.  46.  as  one  of  his  footmen,  that  he 
might  not  seem  to  be  lifted  up  with  the  great  honour  God  had  put 
upon  him,  or  to  abate  in  his  civil  respect  to  this  prince,  though  he 
reproved  him  faithfully,  (iod's  ministers  should  make  it  appear, 
that,  how  great  soever  they  look  when  they  deliver  God's  messages, 
yet  they  are  far  from  affecting  worldly  grandeur:  let  them  leave 
that  ta  the  kings  of  the  earth. 


CHAP.  XIX. 

We  left  Elijah  at  the  entrance  of  Jezreel,  still  appearing  publicly,  and  all  the 
penple's  eyes  upon  him.  In  this  chapter,  we  have  him  again  absconding,  and 
dricen  into  obscurity,  at  a  lime  when  he  could  ill  have  been  spared;  but  we 
are  to  look  upon  it  as  a  punishment  to  Israel  for  the  insincerily  and  incon- 
stancy of  their  reformation.  When  people  will  not  learn,  if  is  just  with  God 
to  remove  their  teachers  into  comers.  Now  observe,  I.  How  he  was  driven 
into  banishment  by  the  malice  of  Jezebel,  his  sworn  enemy,  v.  1 .  .3.  //.  How 
he  was  met,  in  his  banishment,  by  the  favour  of  God,  his  covenant- Friend. 
I.  How  he  fed  him,  r.4.  .8.  2.  How  he  conversed  wifli  him,  and  manifested 
himself  to  him,  f.  9,  II..  13.  heard  his  complaint,  r.  10. 14.  directed  him 
what  <n  do,  tJ.  15.  .17.  and  encouraged  him,  v.  18.  ///.  How  his  hands  were 
strengthened,  at  his  return  out  of  banishment,  by  the  joining  of  EUsha  with 
liim,  t).  19..21. 


I 


AND  Aliab  told  Jezebel  all  that  Elijah    had 
done,  and  withal  how  he  had  slain  all  the 


prophets  with  the  sword.  2.  Then  Jezebel  sent  a 
messenger  unto  Elijah,  saying,  So  let  the  gods  do 
to  me,  and  more  also,  if  1  make  not  thy  life  as  the 
life  of  one  of  them  by  to-morrow  about  this  time. 
3.  And  when  he  saw  that,  he  arose,  and  went  for 
his  life,  and  came  to  Beer-sheba,  which  belongeth 
to  Judah,  and  left  his  servant  there.  4.  But  he 
himself  went  a  day's  journey  into  the  wilderness, 
and  came  and  sat  down  under  a  juniper-tree:  atid 
he  requested  for  himself  that  he  might  die;  and 
said.  It  is  enough;  now,  O  Lord,  take  away  my 
life;  for  I  am  not  better  than  my  fathers.  5.  And 
as  he  lay  and  slept  under  a  juniper-tree,  behold, 
then  an  angel  touched  him,  and  said  unto  him. 
Arise  and  eat.  6.  And  he  looked,  and,  behold, 
there  ivas  a  cake  baken  on  the  coals,  and  a  cruse 
of  water  at  his  head.  And  he  did  eat  and  drink, 
and  laid  him  down  again.  7.  And  the  angel 
of  the  LoiiD  came  again  the  second  time,  and 
touched  him,  and  said.  Arise  and  e&\.\  because  the 
journey  is  too  great  for  thee.  8.  And  he  arose, 
and  did  eat  and  drink,  and  went  in  the  strength  of 
that  meat  forty  days  and  forty  nights  unto  Horeb 
the  mount  of  God. 

One  would  have  expected,  after  such  a  public  and  sensible 
manifestation  of  the  glory  of  God,  and  such  a  clear  decision  of 
the  controversy  depending  between  him  and  Baal,  to  the  honour 
of  Elijah,  the  confusion  of  Baal's  prophets,  and  the  universal 
satisfaction  of  the  people;  after  they  had  seen  both  fire  and  water 
come  from  heaven,  at  the  prayer  of  Elijah,  and  both,  in  mercy  to 
them  ;  the  one,  as  it  signified  the  acceptance  of  their  offering,  the 
other,  as  it  refreshed  their  inheritance,  which  was  weary;  that 
now  they  should  all,  as  one  man,  have  returned  to  the  worship  of 
the  God  of  Israel,  and  taken  Elijah  for  their  guide  and  oracle, 
that  he  should  from  henceforward  have  been  prime  minister  of 
state,  and  his  directions  laws  both  to  king  and  kingdom.  But  it 
is  quite  otherwise;  he  is  neglected,  whom  God  honoured;  no 
respect  is  paid  him,  no  care  taken  of  him,  nor  any  use  made  of 
him,  but,  on  the  contrary,  in  the  land  of  Israel,  to  which  he  had 
been,  and  might  have  been,  so  great  a  blessing,  he  finds  it  im- 
possible to  dwell. 

I.  Ahab  incensed  Jezebel  against  him.  That  queen-consort,  it 
seems,  was,  in  effect,  queen-  regent,  as  she  was  afterward,  when 
she  was  queen-dowager;  an  imperious  woman,  that  managed  king 
and  kingdom,  and  did  what  she  would.  Ahab's  conscience  would 
not  let  him  persecute  Elijah,  (some  remains  he  had  in  him  of  the 
blood  and  spirit  of  an  Israelite,  which  tied  his  hands,)  but  he  told 
Jezebel  all  that  Elijah  had  done,  u.  1.  not  to  convince,  but  to 
exasperate,  her.  It  is  not  said,  he  told  her  what  God  had  done, 
but  what  Elijah  had  done;  as  if  he,  by  some  spell  or  charm,  had 
brought  fire  from  heaven,  and  the  hand  of  the  Lord  had  not  been 
in  it.  Especially,  he  represented  to  her,  as  that  which  would  make 
her  outrageous  against  him,  that  he  had  slain  the  prophets;  the 
prophets  of  Baal  he  calls  the  prophets,  as  if  none  but  they  were 
worthy  of  the  name.  They  were  the  gods  his  heart  was  upon, 
and  he  aggravates  the  slaying  of  them  as  Elijah's  crime,  wiljiout 
taking  notice  that  it  was  a  just  reprisal  upon  her  for  killing  God's 
prophets,  c/i.18.4.  Those  who,  when  they  cannot,  for  shame  or 
fear,  do  mischief  themselves,  yet  stir  up  others  to  do  it,  will  have 
it  laid  to  (heir  charge,  as  if  they  had  themselves  done  it. 

III.  Jezebel  sent  him  a  threatening  message,  r.  2.  that  she  had 
vowed  and  sworn  to  be  the  death  of  him  within  24  hours.  Some- 
thing prevented   her  from  doing  it  just  now,  but  she   resolves  it 


Before  Clirist  900. 


I  KINGS,  XIX. 


Elijah's  Fliglil  from  Jezeljel. 


jiliall  not  be  long  uutlone.  Note,  Carnal  hearts  are  hardened  and 
enraoed  against  God  hy  that  which  should  convince  and  conquer 
them,  and  bring  them  into  snbjeclion  to  him.  Slie  swears  by  lier 
gods,  and,  raging  like  one  distracted,  oursed  herself,  if  she  slay 
not  him,  without  any  proviso  of  a  divine  permission.  Cruelty 
and  confidence  often  meet  in  persecutors:  I  will  pursue,  I  uill 
overtake,  E.iod.l5.9.  But,  how  came  she  to  send  him  word  of 
her  design,  and  so  to  give  him  an  opportunity  of  making  his 
escape?  Did  she  think  him  so  daring,  that  he  would  not  flee?  or, 
did  she  think  herself  able  to  prevent  it?  or,  was  there  a  special 
provi<lence  in  it,  that  she  should  be  thus  infatuated,  by  her  own 
fiiry?  I  am  apt  to  think,  that,  though  she  desired  nothing  more 
than  his  blood,  yet,  at  this  time,  she  durst  not  meddle  with  him, 
for  fear  of  Ike  people,  all  counting  him  a  prophet,  a  great  prophet, 
and  therefore  sent  this  message  to  him,  merely  to  frighten  him, 
and  get  him  out  of  the  way,  for  the  present,  that  he  might  not 
carry  on  what  he  had  begun.  The  backing  of  her  threats  with  an 
oath  and  imprecation  does  not  at  all  prove  that  she  really  intended 
it,  but  only  intended  to  make  him  believe  it.  The  gods  she  sware 
by  could  do  her  no  harm. 

III.  Elijah,  hereupon,  in  a  great  fright,  fled  for  his  life,  it  is 
likelv  by  night,  and  came  to  Beer-sheba,  d.  3.  Shall  we  praise 
him  for  this  ?  We  praise  him  not.  Where  was  the  courage  with 
which  he  had  lately  confronted  Ahab,  and  all  the  prophets  of 
Baal  ?  nay,  which  kept  him  by  his  sacrifice,  when  the  fire  of  God 
fell  upon  it?  He  that  stood  undaunted  in  the  midst  of  the  terrors 
both  of  heaven  and  earth,  trembles  at  the  impotent  menaces  of 
a  proud  passionate  woman.  Lord,  what  is  man?  Great  faith  is 
not  alwavs  alike  strong.  He  could  not  but  know  that  he  might 
be  very  serviceable  to  Israel  at  this  juncture,  and  had  all  the 
reason  in  the  workl  to  depend  upon  God's  protection,  while  he 
was  doing  God's  work;  yet  he  flies.  In  his  former  danger,  God 
had  bidden  him  hide  himself,  cA.  17.3.  therefore  he  supposed  he 
might  do  it  now. 

IV.  From  Beer-sheba  he  went  forward  into  the  wilderness,  that 
vast  howling  wilderness,  in  which  the  Israelites  wandered.  Beer- 
sheba  was  so  far  distant  from  Jezreel,  and  within  the  dominion  of 
so  good  a  king  as  Jehoshaphat,  that  he  could  not  but  be  safe 
there;  yet,  as  if  his  fears  haunted  him,  even  then  when  he  was 
out  of  the  reach  of  danger,  he  cannot  rest  there,  but  went  a  day's 
journey  into  the  desert.  Yet,  perliaps,  he  retired  thither,  not  so 
much  for  his  safety,  as  that  he  might  be  whollv  retired  from  the 
world,  in  order  to  a  more  free  and  intimate  communion  with  God. 
He  left  his  servant  at  Beer-sheba,  that  he  might  be  private  in  the 
wilderness,  as  Abraham  left  his  servants  at  the  bottom  of  a  hill, 
when  he  went  up  into  the  mount  to  worship  God,  and  as  Christ, 
in  the  garden,  was  withdrawn  from  his  disciples:  or,  perhaps,  it 
was  because  he  would  not  expose  his  servant,  who  was  young  and 
tender,  to  the  hardships  of  the  wilderness;  that  would  be  putting 
new  wine  iuto  old  bottles.  We  ought  thus  to  consider  the  frame 
of  those  who  are  under  our  charge,  for  God  considers  our's. 

V.  Being  wearied  with  his  journey,  he  grew  cross,  (like  children 
when  they  are  sleepy,)  and  wished  he  tnight  die,  v. 4.  He  re- 
quested for  his  life,  (so  it  is  in  the  margin,)  that  lie  might  die; 
for  death  is  life  to  a  good  man;  the  death  of  the  body  is  the  life 
of  the  soul.  Yet  that  was  not  the  reason  why  he  wished  to  die; 
it  was  not  the  deliberate  desire  of  grace,  as  Paul's,  to  depart,  and 
he  with  Christ,  but  the  passionate  wish  of  his  corruption,  as  Job's. 
Those  that  are,  in  this  manner,  forward  to  die,  are  not  in  the  fittest 
frame  for  it.  Jezebel  has  sworn  his  death,  and  therefore  he,  in  a 
fret,  prays  for  it,  runs  from  death  to  death,  yet  with  this  difference, 
he  wishes  to  die  by  the  hand  of  the  Lord,  whose  tender  mercies 
are  great,  and  not  to  fall  into  the  hands  of  man,  whose  tender 
mercies  are  cruel.  He  would  rather  die  in  the  wilderness  than 
as  Baal's  prophets  died,  according  to  Jezebel's  threatening,  k.2. 
lest  the  worshippers  of  Baal  triumph,  and  blaspheme  the  God  of 
Israel,  whom  they  will  think  themselves  too  hard  for,  if  they  can 
run  down  his  advocate.  He  pleads,  "It  is  enough,  I  have  done 
enough,  and  suffered  enough,  I  am  wearv  of  living."  Those  that 
have  secured   such  a  happiness  in  the  other  world,  will  soon  have 


enough  of  this  world.  He  pleads,  "  I  am  not  Utter  than  wy 
fathers,  nor  better  able  to  bear  those  fatigues,  and  tlieiefnrc  wliv 
should  I  be  longer  burthened  with  them  than  they  were?"  But 
is  this  that  my  lord  Elijah?  Can  that  great  and  gallant  spirit 
shrink  thus?  God  thus  left  him  to  himself,  to  shew,  that,  when 
he  was  bold  and  strong,  it  was  in  the  Lord,  and  the  power  oj 
his  might,  but,  of  himself,  he  was  no  better  than  his  fathers,  or 
brethren. 

VI.  God,  by  an  angel,  fed  him  in  that  wilderness,  into  the 
wants  and  perils  of  which  he  had  wilfully  thrown  himself,  and 
in  which,  if  God  had  not  graciously  succoured  him,  he  had 
perished.  How  much  better  does  God  deal  with  his  froward 
children  than  they  deserve!  Elijah,  in  a  fit  of  despondency, 
wished  to  die;  God  needed  him  not,  yet  designed  further  to 
honour  him,  and  therefore  sent  an  angel  to  keep  him  alive.  Our 
case  would  be  bad  sometimes,  if  God  should  take  us  at  our  word, 
and  grant  us  our  foolish  passionate  requests.  Having  prayed 
that  he  might  die,  he  laid  down  and  slept,  U.S.  wishing,  it  may 
be,  to  die  in  his  sleep,  and  not  to  wake  again;  bnt  he  is  awakened 
out  of  his  sleep,  and  finds  himself,  not  only  well  provided  for  with 
bread  and  water,  v.G.  but,  which  was  more,  attended  by  an 
angel,  who  guarded  him  when  he  slept,  and  twice  called  him  to 
his  food  when  it  was  ready  for  him,  t).  5, 7.  He  needed  not 
complain  of  the  unkindnesses  of  men,  when  it  was  thus  made  up 
by  the  ministration  of  angels.  Thus  provided  for,  he  had  reason 
to  think  he  fared  better  than  the  propliets  of  the  groves,  that  did 
eat  at  Jezebel's  table.  Wherever  God's  children  arc,  as  they 
are  still  upon  their  Father's  ground,  so  they  are  still  under  their 
Father's  eye  and  care.  They  may  lose  themselves  in  a  wilderness, 
but  God  has  not  left  them;  there  they  may  look  at  him  that  lives, 
and  sees  them,  as  Hagar,  Gen.  16. 13. 

Lastly,  He  is  carried,  in  the  strength  of  this  meat,  to  Horeb, 
the  mount  of  God,  v.Q.  Thither  the  Spirit  of  the  Lord  led  him, 
probably  beyond  his  own  intention,  that  he  might  have  communion 
with  God  in  the  same  place  where  Moses  had,  the  law  that  was 
given  by  Moses  being  revived  by  him.  The  angel  bade  him  eat 
the  second  time,  because  of  the  greatness  of  the  journey  that 
was  before  him,  d. 7.  Note,  God  knows  what  he  designs  us  for, 
though  we  do  not,  what  services,  what  trials,  and  will  take  care 
for  us,  when  we,  for  want  of  foresight,  cannot  for  ourselves,  that 
we  be  furnished  for  them  with  grace  sufficient.  He  that  appoints 
what  the  voyage  shall  be,  will  victual  the  ship  accordingly.  See 
how  many  different  ways  God  took  to  keep  Elijah  alive;  fed  him 
by  ravens,  with  multiplied  meals — then  by  an  angel — and  now, 
to  shew  that7na;i  lives  not  by  bread  alone,  he  kept  him  alive  forty 
days  without  meat,  not  resting  and  sleeping,  which  might  make 
hira  the  less  to  crave  sustenance,  but  continually  traversing  the 
mazes  of  the  desert,  a  day  for  a  year  of  Israel's  wanderings;  yet 
he  neither  needs  food,  nor  desires  it.  The  place,  no  doubt,  re- 
minds him  of  the  manna,  and  encourages  him  to  hope  that  God 
would  sustain  him  here,  and,  in  due  time,  bring  him  hence,  as  he 
did  Israel,  though,  like  him,  fretful  and  distrustful. 


9.  And  he  came  thither  unto  a  cave,  and  lodged 
there;  and,  behold,  tlie  word  of  the  Lord  ca7ne 
to  him,  and  he  said  unto  him,  What  doest  thou 
here,  Elijaii  ?  10.  And  he  said,  I  have  been  very 
jealous  for  the  Lonu  God  of  hosts:  for  the  children 
of  Israel  have  forsaken  thy  covenant,  thrown  down 
thine  altars,  and  slain  thy  prophets  with  the  sword; 
and  I,  even  I  only,  am  left;  and  they  seek  my  life, 
to  take  it  away.  11.  And  he  said.  Go  forth,  and 
stand  upon  the  mount  before  the  Lord.  And, 
behold,  the  Lord  passed  by,  and  a  gieat  and 
strong  wind  rent  the  mountains,  and  brake  iiv 
pieces  the  rooks  before  the  Lord;  ffut  the  Lord 


Before  Cliiist  906. 

teas  not  in  the  wind:  and  after  the  wind  an  earlli- 
quake;  but  tlie  Lord  iras  not  in  the  earlliquake: 
12.  And  after  the  earthqnake  a  fire;  but  the  Lord 
tias  not  in  the  fire:  and  after  tlie  fire  a  still  small 
voice.  13.  And  it  was  so,  wlien  Elijah  heard  it, 
that  he  wrapped  his  face  in  his  mantle,  and  went 
out,  and  stood  in  the  entering  in  of  tlie  cave. 
And,  hehold,  there  came  a  voice  unto  him,  and 
said.  What  doest  thou  here,  Elijah?  14.  And  he 
said,  I  have  been  very  jealous  for  the  Lord  God 
of  hosts:  because  the  children  of  Israel  have 
forsaken  thy  covenant,  thrown  done  thine  altars, 
and  slain  thy  prophets  with  tlie  sword;  and  1,  even 
I  only,  am  left;  and  they  seek  my  life,  to  take  it 
away.  15.  And  the  Lord  said  unto  him,  Go, 
return  on  thy  way  to  the  wilderness  of  Damascus: 
and  when  thou  comest,  anoint  Hazael  to  be  king 
over  Syria:  16.  And  Jehu  the  son  of  Nimshi  shalt 
thou  anoint  to  be  king  over  Israel:  and  Elisha 
the  son  of  Shaphat  of  Abel-meholah,  shalt  thou 
anoint  to  be  prophet  in  thy  room.  17.  And  it 
shall  come  to  pass,  that  him  that  escapeth  the 
sword  of  Hazael  shall  Jehu  slay  :  and  him  that 
escapeth  from  the  sword  of  Jehu  shall  Elisha  slay. 
18.  Yet  I  have  left  me  seven  thousand  in  Israel, 
all  the  knees  which  have  not  bowed  unto  Baal, 
and  every  mouth  which  hath  not  kissed  him. 

Here  is, 

I.  Elijah  housed  in  a  cave  at  mount  Horeb,  which  is  called  the 
mount  of  God,  because  on  it  (iod  had  formerly  manifested  his 
glory;  and  perhaps  this  was  the  same  cave,  or  cleft  of  a  rock,  in 
which  Moses  was  hidden,  when  the  Lord  passed  by  before  him, 
and  proclaimed  his  name,  Exi>d.34.G.  What  Elij all  proposed  to 
himself,  in  coming;  to  lodge  here,  I  cannot  conceive,  unless  it 
were,  either  to  indulge  his  melancholy,  or  to  satisfy  his  curiosity, 
and  assist  his  faith  and  devotion,  wilh  the  sight  of  that  famous 
place  where  the  law  was  given,  and  so  many  great  things  were 
done,  and  hoping  to  meet  with  God  himself  there,  where  Moses 
met  w  ith  him  ;  or,  in  token  of  his  abandoning  his  people  Israel, 
who  hated  to  be  reformed  ;  and  so  it  agrees  with  Jeremiah's 
wish,  Jer.9.'2.  Oh  that  I  had  in  the  wilderness  a  lodging-place 
of  icayfuring  men,  that  I  might  leace  my  people,  and  go  from 
thetn,  for  they  be  all  adulterons ;  and  so  it  was  a  bad  omen  of 
God's  forsaking  them:  or,  it  was  because  he  thought  he  could  not 
be  safe  anywhere  else;  and  to  this  instance  of  the  hardships  this 
good  man  was  reduced  to,  the  apostle  refers,  Heb.11.38.  They 
wandered  in  deserts  and  in  mountains,  in  dens  and  caves  of  iltc 
earth. 

II.  The  visit  God  made  him  there,  and  the  inquiry  he  made 
concerning  him ;  The  xcord  of  the  Lord  came  to  him.  We  cannot 
go  any  whither,  to  be  out  of  the  reach  of  God's  eye,  his  arm,  and 
his  word.  Whither  can  I  flee  from  thy  Spirit?  Ps.l39.  7,  &c. 
God  will  take  care  of  his  outcasts;  and  those  who,  for  his  sake, 
are  driven  out  from  among  men,  he  will  find,  and  own,  and 
gather,  with  everlasting  loving-kindnesses.  St.  John  saw  the 
visions  of  the  Almighty,  when  he  was  in  banishment  in  the  isle  of 
Patmos,  Rev.  1.9. 

The  question  God  puts  to  him,  is.  What  doest  thou  here,  Elijah? 
V.9.  and  again,  v.V.i.  This  is  a  reproof,  1.  For  his  fleeing  thither. 
"  What  brings  thee  so  fn  r  f  mm  home  ?  Dost  thou  flee  from  Jezebel  ? 
Couldest /Ao«  not  depend  upon  almiohty  power  for  thy  protection?" 
(Lay  the  emphasis  upon  than.)  What,  thou!  So  great  a  man, 
«o  great  a  pro|)het,  so  fanieil   for  resolution — dost  thou  run   thy 


1  KINGS,  XIX 


Elijah's  Converse  with  God. 


country,  run  tliy  colours,  ilius?"  Tiiis  cowardice  had  been  more 
excusable  in  another,  and  not  so  bad  an  example.  Should  such 
a  man  as  I  am  flee?  Neh.G.  11.  Howl,  fir-trees,  if  the  cedtiis 
be  thus  shaken.  2.  For  his  fixing  here.  "What  doest  thou  here 
in  this  cave?  Is  this  a  place  for  a  jirophet  of  the  Lord  to  lodge 
in?  Is  this  a  time  for  such  men  to  retreat,  when  the  public  has 
such  need  of  them  ? "  In  the  retirement  to  which  God  sent  Eii|ali, 
ch.  17.  he  was  a  blessing  to  a  poor  widow  at  Sarepta,  but  here  he 
had  no  opportunity  of  doing  good.  Note,  It  concerns  us  often  to 
inquire,  whether  we  be  in  our  place,  and  in  the  way  of  our  duty. 
"  Am  I  where  I  should  be,  whither  God  calls  me,  where  my 
business  lies,  and  where  I  may  be  useful?" 

III.  The  account  he  gives  of  himself,  in  answer  to  the  question 
put  to  him,  D.IO.  and  repeated,  in  answer  to  the  same  question, 
w.  14.  In  which,  1.  He  excuses  his  retreat,  and  desires  it  may 
not  be  imputed  to  his  want  of  zeal  for  reformation,  but  to  his  despair 
of  success.  For  God  knew,  and  his  own  conscience  witnessed 
for  him,  that,  as  long  as  there  was  any  hope  of  doing  good,  he  had 
been  very  jealous  for  the  Lord  God  of  hosts ;  but  now,  that  he  had 
laboured  in  rain,  and  all  his  endeavours  were  to  no  purpose,  he 
thought  it  was  time  to  sjive  up  the  cause,  and  mourn  for  what  he 
could  not  mend.  Abi  in  cellam,  et  die,  Miserere  mei — Away  to 
thy  cell,  and  cry.  Have  compassion  on  me.  2.  He  complains  of 
the  people,  their  obstinacy  in  sin,  and  the  height  of  impiety  they 
were  got  to  ;  "  The  children  of  Israel  have  forsaken  thy  covenant, 
and  that  is  the  reason  I  have  forsaken  them ;  who  can  stay  among 
them,  to  see  every  thing  that  is  sacred  ruined  and  run  down  ?" 
This  the  apost!e  calls  his  making  intercession  against  Israel, 
Rom.  11. 2, 3.  He  had  often  been,  of  choice,  their  advocate, 
but  now  is  necessitated  to  be  their  accuser,  before  God.  Thus, 
John,  5.45.  There  is  one  that  accuseth  you,  even  Moses,  in  whom 
ye  trust.  Those  are  truly  miserable  that  have  the  testimony  and 
prayers  of  God's  prophets  against  them.  3.  He  charges  them 
with  having  forsaken  God's  covenant ;  though  they  retained  cir- 
cumcision, the  sign  and  seal  of  it,  yet  they  had  quitted  his  worship 
and  service,  which  was  the  intention  of  it.  Those  who  neglect 
God's  ordinances,  and  let  fall  their  communion  with  him,  do  really 
forsake  his  covenant,  and  break  their  league  with  him.  He  charges 
them  with  having  thrown  down  his  altars;  they  not  only  deserted 
them,  and  suffered  them  to  go  to  decay,  but,  in  their  zeal  for  the 
worship  of  Baal,  had  wilfully  demolished  them.  ^  He  alludes  to 
private  altars,  which  the  prophets  of  the  Lord  had,  and  which 
good  people  attended,  who  could  not  go  up  to  Jerusalem,  and 
would  not  worship  the  calves,  nor  Baal ;  these  separate  altars, 
though  breaking  in  upon  the  unity  of  the  church,  yet,  being 
erected  and  attended  by  those  that  sincerely  aimed  at  the  glory 
of  God,  and  served  him  faithfully,  were  excused  from  the  charge 
of  schism;  God  owned  them  for  his  altars,  as  well  as  that  at 
Jerusalem,  and  the  putting  of  them  down  is  charged  u|)on  Israel 
as  a  crying  sin.  But  this  was  not  all ;  They  have  slain  thy 
prophets  with  the  stcord,  who,  it  is  probable,  ministered  at  those 
altars.  Jezebel,  a  foreigner,  did  it,  cA.18.4.  but  it  is  charged 
upon  the  body  of  the  people,  because  the  generality  of  them  were 
consentiiig  to  their  death,  and  pleased  with  it.  4.  He  gives  the 
reason  why  he  retired  into  this  desert,  and  took  up  his  residence 
in  this  cave.  (l.)It  was  because  he  could  not  appear  to  any 
purpose:  "  I  only  am  left,  and  have  none  to  second  or  support 
me  in  any  good  design.  They  all  said.  The  Lord  he  is  God,  but 
none  of  them  would  stand  by  me,  or  offer  to  shelter  me.  That 
point  then  gained,  was  presently  lost  again,  and  Jezebel  can  do 
more  to  debauch  them  than  I  can  to  reform  them.  What  can 
one  do  against  thousands?"  Despair  of  success  hinders  many  a 
good  enterprise.  None  are  willing  to  venture  alone,  forgetting 
that  those  are  not  alone  who  have  God  wilh  them.  (2.)  It  was 
because  he  could  not  appear  with  any  safety;  "  They  seek  my  life 
to  take  it  aivay :  and  I  had  better  spend  my  life  in  a  useless  soli- 
tude, than  lose  my  life  in  a  fruitless  endeavour  to  reform  those  that 
hale  to  be  reformed." 

IV.  God's  manifestation  of  himself  to  him.    Did  he  come  hither 
to  meet  wilh  God  ?     He  shall   find  that  God  will  not   fail   to 


H.fore  Christ  906. 


I   RiNdS.  XIX. 


Elijali'is  Converse  willi  God. 


j;ni'  liiri)  the  meeting.  Moses  was  piil  into  the  cave,  when  God's 
•;l(iiv  passed  before  him;  hut  Elijah  was  called  out  of  it,  to  stand 
Vjinii  the  mount  before  the  Lord,  d.  11.  He  saw  vo  inanuir  of 
■tiiiilittidc,  anv  more  than  Israel  did,  when  God  tulkcd  to  them  in 
II .,eb.  But,  1.  He  heard  a  strong  wind,  and  saw  the  terrihle 
efftcis  of  it,  for  it  rent  the  monntains,  and  tore  the  rocks.  Thus 
was  the  trumpet  sounded  before  the  Judge  of  heaven  and  earth, 
by  his  angels,  whom  he  makes  spirits,  or  winds,  Ps.  104. 4.  sounded 
so  loud,  that  the  earth  not  only  rang,  but  rent  again.  2.  He  felt 
the  shock  of  an  earthquake.  3.  He  saw  an  eruption  of  fire,  v.  11. 
These  were  to  usher  in  the  designed  manifestations  of  the  divine 
glory,  angels  being  employed  in  them,  whom  he  makcth  aflame  of 
fire,  and  who,  as  his  ministers,  march  before  him,  to  prepare  inthis 
desert  a  high  way  for  our  God.  But,  4.  At  last,  he  perceived  a  still 
small  voice,  in  which  the  Lord  was,  that  is,  by  which  he  spake  to 
him,  and  not  out  of  the  wind,  or  the  earthquake,  or  the  fire.  Those 
struck  an  awe  upon  him,  awakened  his  attention,  and  inspired 
humilily  and  reverence ;  but  God  chose  to  make  known  his  mind  to 
him  in  soft  whispers,  not  in  those  dreadful  sounds;  which  when  he 
perceived,  (  1.)  He  wrapped  his  face  in  his  mantle,  as  one  afraid  to 
look  upon  the  glory  of  God,  and  apprehensive  that  it  would  dazzle 
his  eyes,  and  overcome  him.  The  angels  cover  their  faces  before 
Ciod,  in  token  of  reverence,  Isa.6. 2.  Elijah  hid  his  face,  ashamed 
that  he  should  have  been  such  a  coward  as  to  shrink  from  his  dutv, 
when  he  had  such  a  God  of  power  to  stand  bv  him  in  it.  The  wind, 
and  earthquake,  and  fire,  did  not  make  him  cover  his  face,  hut  Ihe 
still  voice  did.  Gracious  souls  are  more  affected  by  the  tender 
mercies  of  the  Lord,  than  by  his  terrors.  (2.)  He  stood  at  the 
entrance  of  the  cave,  ready  to  hear  what  God  had  to  say  to  him. 
This  method  of  God's  manifesting  himself  here  at  mount  Horeb, 
seems  to  refer  to  the  discoveries  God  formerly  made  of  himself 
at  this  place  to  Moses.  [  1.]  Then  there  was  a  tempest,  and 
earthquake,  and  fire,  Heb.  12. 18.  but,  when  God  would  shew 
Moses  his  glory,  h^ proclaimed  his  goodness;  and  so  here.  He  was 
the  word,  was  in  ihc  still  small  voice.  [2.]  Then  the  law  was  thus 
given  to  Israel,  with  the  appearances  of  terror  first,  and  then  with 
a  voice  of  words;  and  Elijah,  being  now  called  to  revive  that  law, 
especially  the  two  first  commandments  of  it,  is  here  taught  how  to 
manage  it;  he  must  not  only  awaken  and  terrify  the  people  with 
amazing  signs,  like  the  earthquake  and  fire,  but  he  must  endea- 
vour, with  a  still  small  voice,  to  convince  and  persuade  them,  and 
not  forsake  them,  when  he  should  do  that.  Faith  comes  by  hearing 
the  word  of  God;  miracles  do  but  make  way  for  it.  [3.]  Then 
God  spake  to  his  people  with  terror;  but  in  the  gospel  of  Christ, 
which  was  to  be  introduced  by  the.  spirit  and  power  of  Elias,  he 
would  speak  by  a  still  small  voice,  the  dread  of  which  should  not 
make  us  afraid  ;  see  Heb.  12. 18,  &c. 

V.  The  orders  God  gives  him  to  execute.  He  repeated  the 
question  he  had  put  to  him  before,  "  What  doest  thou  here?  This 
is  not  a  place  for  thee  now."  Elijah  gives  the  same  answer,  v.  14. 
complains  of  Israel's  apostacy  from  God,  and  the  ruin  of  religion 
among  them.  To  this,  God  gives  him  a  replv.  When  he  wished 
he  might  die,  v. 4.  God  answered  him  not  according  to  his  folly, 
but  was  so  far  from  letting  him  die,  that  he  not  only  kept  him  alive 
then,  but  provided  that  he  should  never  die,  but  be  translated.  But 
when  he  complained  of  his  discouragement,  (and  whither  should 
God's  prophets  go  with  their  complaints,  of  that  kind,  but  to  their 
Master?)  God  gave  him  an  answer.  He  sends  him  back  with 
directions  to  appoint  Hazael  king  of  Syria,  u.  15.  Jehu  king  of 
Israel,  and  Elisha  his  successor  in  the  eminency  of  the  prophetical 
office,  «.  16.  which  is  intended  as  a  prediction,  that  by  these 
God  would  chastise  the  degenerate  Israelites,  plead  his  own  cause 
among  them,  and  avenge  the  quarrel  of  his  covenant,  v.  17.  Elijah 
complained  that  the  wickedness  of  Israel  was  unpunished ;  the  judg- 
ment of  famine  was  too  gentle,  and  had  not  reclaimed  Ihem,  it 
was  removed  before  they  were  reformed.  "  I  have  beenjealous," 
says  he,  "  for  God's  name,  but  lie  himself  has  not  appeared  jealous 
for  it."  "Well,"  says  God,  "  be  content,  it  is  all  in  good  lime; 
judgments  are  prepared  for  those  scorners,  though  they  are  not 
yel  inflicted;   tlie  persons  are  pitched  upon,   and  shall  now  be  I 


n(>minated,  for  they  are  now  in  being  who  shall  do  the  business." 
1.  "  When  Ilazael  comes  to  be  king  ol  Syria,  he  shall  make  bloody 
work  among  the  people,  2Kings,  8. 12.  and  so  correct  llicm  for 
their  idolatry."  2.  "  When  Jehu  conies  to  be  king  of  Israel,  he 
shall  make  bloody  work  wilh  Ihe  royal  family,  and  shall  utterly 
destroy  the  house  of  Ahab,  that  set  up  and  maintained  idolatry." 
3.  "Elisha,  while  thou  art  on  earth,  shall  strengthen  thy  hands; 
and,  when  thou  art  gone,  shall  carry  on  thy  work,  and  be  a 
remaining  witness  against  Ihe  apostacy  of  Israel,  and  even  he 
shall  slay  the  children  of  Bethel,  that  idolatrous  city."  Note, 
The  wicked  are  reserved  to  judgment.  Evil  pursues  sinners,  and 
there  is  no  escaping  it;  to  attempt  an  escape,  is  but  to  run  from 
one  sword's  point  upon  another.  See  Jer.  48.44.  He  that  flees 
from  the  fear,  shall  fall  into  the  pit ;  and  he  that  gets  up  out  of 
the  pit,  shall  be  taken  in  the  snare.  Elisha,  with  the  sword  of 
the  Spirit,  shall  terrify  and  wound  the  consciences  of  those  who 
escape  Hazacl's  sword  of  war,  and  Jehu's  sword  of  justice;  With 
the  breath  of  his  lips  shall  he  slag  the  wiched,  Isa.  11.  4. 
2Thess.2.8.  Hos.G.  5.  It  is  a  great  comfort  to  good  men, 
and  good  ministers,  to  think  that  God  will  never  want  instruments 
to  do  his  work,  in  his  lime,  but,  when  they  are  gone,  others  shall 
be  raised  up  to  carry  it  on. 

VI.  The  conifortalile  information  God  gives  him  of  the  number 
of  Israelites  who  retained  their  integrity,  though  he  thought  he  was 
left  alone,  v.  18.  I  have  left  me  seven  thousand  in  Israel,  (besides 
Judah,)  ivhich  have  not  boived  the  knee  to  Baal.  Note,  1.  In 
times  of  the  greatest  degeneracy  and  apostacy,  God  has  always 
had,  and  will  have,  a  remnant  faithful  to  him,  some  that  keep  their 
integrity,  and  do  not  go  down  the  stream.  The  apostle  mentions 
this  answer  of  God  to  Elijah,  Rom.  11.4.  and  applies  it  to  his  own 
day,  when  the  Jews  generally  rejected  the  gospel;  Yet,  says  he,  at 
this  time  also  there  is  a  remnant,  v.  5.  2.  It  is  God's  work  to  pre- 
serve that  remnant,  and  distinguish  them  from  the  rest,  for  without 
his  grace  they  could  not  have  distinguished  themselves:  I  have  left 
me;  it  is  therefore  said  to  be  a  remnsinl,  according  to  the  election 
of  grace.  3.  It  is  but  a  little  remnant,  in  comparison  with  the 
degenerate  race;  what  is  7,000  to  the  thousands  of  Israel?  Yet, 
when  those  of  every  age  come  together,  they  will  be  found  many 
more,  12,000  sealed  out  of  each  tribe,  Rev.  7. 4.  4.  God's  faithful 
ones  are  often  his  hidden  ones,  Ps.83.3.  and  the  visible  church 
scarcely  visible ;  the  wheat  lost  in  the  chaff,  and  the  gold  in  the 
dross,  till  the  sifting,  refining,  separating,  day  comes.  5.  The  Lord 
knoivs  them  that  are  his,  though  we  do  not;  he  sees  in  secret. 
6.  There  are  more  good  people  in  the  world,  than  some  wise  and 
holy  men  think  there  are.  Their  jealousy  of  themselves,  and  for 
God,  makes  them  think  the  corruption  is  universal;  but  God  sees 
not  as  they  do.  When  we  come  to  heaven,  as  we  shall  miss  a  great 
many  whom  we  thought  to  have  met  there,  so  we  shall  meet  a 
great  many  whom  we  little  thought  to  have  met  there.  God's  love 
often  proves  larger  than  man's  charity,  and  more  extensive. 

19.  So  he  departed  thence,  and  found  Elisha  the 
son  of  Shaphat,  who  was  plougliing  wit/i  twelve  yoke 
of  o.ven  before  him,  and  he  with  the  twelfth:  and 
Elijah  passed  by  iiim,  and  cast  his  mantle  upon 
him.  20.  And  he  left  the  oxen,  and  ran  after  Elijah, 
and  said,  Let  me,  I  pray  thee,  kiss  my  father  and 
my  mother,  and  then  I  will  follow  thee.  And  he 
.said  unto  him.  Go  back  again;  for  what  have  I  done 
to  thee?  21.  And  he  returned  back  from  him,  and 
took  a  yoke  of  oxen,  and  slew  ihem,  and  boiled  their 
flesh  with  the  instruments  of  the  oxen,  and  gave 
unto  the  people,  and  they  did  eat.  Tiien  he  arose, 
and  went  after  Elijah,  and  ministered  unto  him. 

Elisha  was  named  last  in  the  orders  God  gave  to  Elijah,  but  is 
first  called,  for  by  him  the  other  two  were  to  be  called.     He  must 


Before  Christ  901. 


I  KINGS.  XIX,  XX. 


The  Call  of  Elisiia. 


come  in  Elijah's  room  ;  yet  Elijah  is  forward  lo  raise  him,  and  is 
far  from  being  jealous  of  his  successor,  but  rejoices  to  think  thai 
he  shall  leave  the  work  of  God  in  such  good  hands. 
Concerning  the  call  of  Elisha,  observe, 

1.  That  it  was  a  surprising  call:  Elijah  found  him  by  divine 
direction,  or,  perhaps,  he  was,  before,  acquainted  with  him,  and 
knew  where  to  find  him.  He  found  him,  not  in  the  schools  of  the 
prophets,  but  in  the  field ;  not  reading,  or  praying,  or  sacrificina', 
but  ploughing,  v.  19.  Though  a  great  man,  (as  appears  by  his 
feast,  ?'.  21.)  master  of  the  ground,  and  oxen,  and  servants,  yet  he 
did  not  think  it  any  disparagement  to  him  to  follow  his  business 
himself,  and  not  only  to  inspect  his  servants,  but  himself  to  lay  his 
hand  to  the  plough.  Idleness  is  no  man's  honour,  nor  is  husbandry 
any  man's  disgrace.  An  honest  calling  in  the  world  does  not  at 
all  put  us  out  of  the  way  of  our  heavenlv  calling;  any  more  than 
it  did  Elisha,  who  was  taken  from  following  the  plough,  to  feed 
Israel,  and  to  sow  the  seed  of  the  word;  as  the  apostles  from 
fishing,  to  catch  men.  Elisha  inquired  not  after  Elijah,  but  was 
anticipated  with  this  call.  We  love  God,  and  choose  him,  because 
he  chose  us,  and  loved  us,  first. 

2.  That  it  was  a  powerful  call :  Elijah  did  but  cast  his  mantle 
upon  him,  t>.  19.  in  token  of  friendship,  that  he  would  take  him 
under  his  care  and  tuition,  as  he  did  under  his  mantle,  and  to  be 
one  with  him  in  the  same  clothes,  or,  in  token  of  his  being  clothed 
with  the  spirit  of  Elijali ;  now  he  put  some  of  his  honour  upon 
him,  as  Moses  on  Joshua,  Numb.  27. 20.  but  when  Elijah  went 
to  heaven,  he  had  the  mantle  entire,  2  Kings,  2. 13.  And  imme- 
diately he  left  the  oxen  to  go  as  thev  would,  and  ran  after  filijah, 
and  assured  him  that  he  would  follow  him  presently,  r.20.  An 
invisible  hand  touched  his  heart,  and  unaccountably  inclined  him, 
by  a  secret  power,  without  any  external  persuasions,  to  quit  his 
husbandry,  and  give  himself  to  the  ministrv.  It  is  in  a  day  of  power 
that  Christ's  subjects  are  made  willing,  Ps.  110.3.  nor  would  any 
come  to  Christ,  unless  Ihey  were  tluis  drawn.  Elisha  came  to  a 
resolution  presently,  but  begged  a  little  time,  not  to  ask  leave,  but 
only  lo  take  leave,  of  his  parents.  This  was  not  an  excuse  for 
delay,  like  his,  Luke,  9.  61.  that  desired  he  might  bid  them  farewell 
that  were  at  home;  but  only  a  reservation  of  the  respect  and  duty 
he  owed  to  his  father  and  mother.  Elijah  bade  him  go  back,  and 
do  it,  he  would  not  hinder  him  ;  nay,  if  he  would,  he  might  go 
back,  and  not  return,  for  any  thing  he  had  done  to  him.  He  will 
Dot  force  him,  nor  take  him  agninst  his  will ;  let  him  sit  down  and 
count  the  cost,  and  make  it  his  own  act.  The  efficacy  of  God's 
grace  preserves  the  native  liberty  of  man's  will,  so  that  thev  who 
are  good  are  good  of  choice,  and  not  by  constraint ;  not  pressed 
men,  but  volunteers. 

3.  That  it  was  a  pleasant  and  acceptable  call  to  him,  which 
appears  by  the  farewell  feast  he  made  for  his  family,  tj.21.  Yet  he 
not  only  quitted  all  the  comforts  of  his  father's  house,  but  exposed 
himself  to  the  malignity  of  Jezebel,  and  her  party;  it  was  a  dis- 
couraging time  for  prophets  to  set  out  in.  A  man  that  had  consulted 
with  flesh  and  blood  would  not  be  fond  of  Elijah's  mantle,  nor 
willing  to  wear  his  coat ;  yet  Elisha,  cheerfully,  and  with  a  great  ieal 
of  satisfaction,  leaves  all,  to  accompany  him.  Thus  Matthew  nmde 
a  great  feast,  when  he  left  the  receipt  of  custom  to  follow  Christ. 

4.  Tliat  it  was  an  effectual  call:  Elijah  did  not  slay  for  him, 
lest  he  should  seem  to  compel  him,  but  left  him  to  his  own  choice, 
and  he  soon  arose,  went  after  him,  and  not  only  associated  with 
him,  but  ministered  to  him,  as  his  servitor,  poured  water  on  his 
hands,  2  Kings,  3.  11.  It  is  of  great  advantage  to  young  ministers, 
to  spend  some  time  under  the  direction  of  those  that  are  aged  and 
experienced,  whose  years  leach  wisdom;  and  not  to  think  much, 
if  occasion  be,  to  minister  to  Ihem.  Those  that  would  be  fit  to 
teach,  must  liave  time  lo  learn  :  and  those  that  hope,  hereafter,  to 
rise  and  ride,  must  be  willing,  at  first,  to  sloop  and  serve. 

CHAP.  XX. 

This  clinpler  it  llic  history  n/u  icar,  between  Bcn-itndad  king  of  Syria,  and  Ahab 
fci'MJ  of  Isriicl,  ill  which  Ahab  was,  once  and  again,  victorious  We  read 
Kittling  of  Elijah  or  Elislia  in  all  this  story ;  Jezebel's  rage,  it  is  p<ohable,  was 


abated,  and  the  persecution  of  the  projjhrts  began  to  cool ;  which  gleain  o; 
peace  Elijah  improves;  he  appears  wit  at  court,  but,  being  told  how  many 
thousands  of  good  people  there  were  in  Israel,  more  than  he  thought  of,  employs 
himself,  as  we  may  suppose,  in  founding  religious  houses,  schools,  or  colleges, 
of  prophets,  in  several  parts  of  the  country,  to  be  nurseries  of  religion,  thai 
they  may  help  to  reform  the  nation,  tvhen  the  throne  and  court  xvould  not  lii 
reformed:  while  they  were  thus  busied,  God  favoured  the  nation  with  the 
successes  tee  here  read  of,  wliich  irere  the  more  remarkable,  because  obtained 
against  Ben-hadad  king  of  Syriit,  irhose  successor,  Hazael,  was  *^rdained  to  be 
a  scourge  to  Israel;  they  tiiifst  shortly  suffer  by  the  Syrians,  and  yrt  now 
triumph  over  thetn,  that,  if  posfil-le,  they  might  be  led  to  repentance  by  the 
goodness  of  God.  Here  is,  I.  Bin-hadad's  descent  upon  Israel,  and  his  insolent 
demand,  r.  1..12.  //.  The  defeat  Ahab  gave  him,  encouraged  and  directed 
by  a  prophet,  r.  13..2I.  ///.  The  Syrians  rallying  again,  and  the  second 
defeat  Ahab  gave  them,  r.22.  .30.  /V.  TIte  covenant  of  peace  Ahab  made  with 
Ben-hadad,  when  he  had  him  at  his  mercy,  r.31 .  .34. /or  tchich  he  is  reproved 
and  threatened  by  a  prophet,  v.  35.  .43. 

1.  A  ND  Ben-hadad  the  king  of  Syria  gathered 
jljL  all  his  host  together;  and  there  were  thirty 
and  two  kings  with  him,  and  horses,  and  chariots: 
and  he  went  up  and  besieged  Samaria,  and  Avarred 
against  it.  2.  And  he  sent  messengers  to  Ahab 
king  of  Israel  into  the  city,  and  said  unto  him, 
Thus  saith  Ben-hadad,  3.  Thy  silver  and  thy  gold 
is  mine;  thy  wives  also  and  thy  children,  even  the 
goodliest,  are  mine.  4.  And  the  king  of  Israel 
answered  and  said,  My  lord,  O  king,  according 
to   thy   saying,    I   am  thine,   and  all  that  I  have. 

5.  And  the  messengers  came  again,  and  said.  Thus 
speaketh  Ben-hadad,  saying,  Although  1  have  sent 
unto  thee,  saying.  Thou  shalt  deliver  me  tliy  silver, 
and  thy   gold,   and  thy  wives,   and   thy  children; 

6.  Yet  I  will  send  my  servants  unto  thee  to-morrow 
about  this  time,  and  they  shall  search  thine  house, 
and  the  houses  of  thy  servants ;  and  it  shall  be, 
that  whatsoever  is  pleasant  in  thine  eyes,  they  shall 
put  it  in  their  hand,  and  take  it  away.  7.  Then 
the  king  of  Israel  called  all  the  elders  of  the  land, 
and  said,  Mark,  I  pray  you,  and  see  how  this  ma7i 
.seekelh  mischief:  for  he  sent  unto  me  for  my 
wives,  and  for  my  children,  and  for  my  silver,  and 
for  my  gold ;  and  1  denied  him  not.  8.  And  all  the 
elders  and  all  the  people  said  unto  him,  Hearken 
not  wito  him,  nor  consent.  .9.  Wherefore  he  said 
unto  the  messengers  of  Ben-hadad,  Tell  my  lord 
the  king.  All  tliat  tiiou  didst  send  for  to  thy  servant 
at  the  first  I  will  do:  but  this  thing  1  may  not  do. 
And  the  messengers  departed,  and  brought  him 
word  again.  10.  And  Ben-hadad  sent  unto  him, 
and  said,  The  gods  do  so  unto  me,  and  more  also, 
if  the  dust  of  Samaria  shall  suffice  for  handfuls  for 
all  the  people  that  follow  me.  11.  And  the  king 
of  Israel  answered  and  said.  Tell  hitn.  Let  not  him 
that  girdeth  on  his  harness  boast  himself  as  he 
that  puttelh  it  off. 

Here  is, 

I.  Ben-hadad's  threat  to  make  a  descent  upon  Ahab's  kingdom, 
and  the  siege  he  laid  to  Samaria,  his  royal  city,  v.  I.  What  tho 
ground  of  the  quarrel  was,  we  are  not  told  ;  coveloiisness  and  am- 
bition were  the  principal,  wiiiih  homUI  never  want  some  pretence 
or  other.  David,  in  his  time,  had  quite  subdued  the  Syrians,  and 
made  them  tributaries  to  Israel,  but  Israel's  apostacy  from  God 
makes  Ibem  formidable  again.  Asa  had  tempted  the  Syrians  to  in- 


Before  Clirist  900. 


I  KINGS.  XX. 


Ben-had;urs  insolent  Demand. 


vnde  Israel  once,  c/i.  15.  18.  .20.  and  now  tlicv  did  it  of  their 
own  accord  ;  it  is  dangerous  bringing  in  a  foreign  force  into  a 
coiiiilry,  posterity  may  pay  dear  for  it.  Ben-hadad  had  with  him 
tliirly-two  kings,  who  were  either  tributaries  to  him,  and  bound 
in  dutv  to  attend  him,  or  confederates  with  him,  and  bound  in 
interest  to  assist  him  ;  how  little  did  the  title  of  king  look,  when 
all  these  poor  petty  governors  pretended  to  it! 

n.  The  treaty  between  these  two  kings;  surely  Israel's  Defence 
was  departed  from  Iheni,  or  else  the  Syrians  could  not  have 
marched  .<to  readily,  and  with  so  little  opposition,  to  Samaria,  the 
head  and  heart  of  the  country,  a  city  lately  built,  and  therefore, 
we  mav  suppose,  not  well  fortified,  but  like  to  fall  quickly  into  the 
hands  of  the  invaders;  both  sides  are  aware  of  this,  and  therefore, 

1.  Ben-hadad's  proud  spirit  sends  Ahab  a  very  insolent  demand, 
v.  2,  3.  A  parley  is  sounded,  and  a  trumpeter  (we  may  suppose) 
is  sent  into  the  city,  to  let  Ahab  know  that  upon  these  terms  he 
will  raise  the  siege — That  .Miab  become  his  vassal,  nay,  his  villain,* 
and  not  only  pay  him  a  tribute  out  of  what  he  has,  but  make  over 
liis  title  to  Ben-hadad,  and  hold  all  at  his  will,  even  his  wives  and 
children,  the  goodliest  of  them:  the  manner  of  expression  is 
designed  to  gall  them;   "All  shall  be  mine,  without  exception." 

2.  Ahab's  poor  spirit  sends  Ben-hadad  a  very  disgraceful  sub- 
mission ;  it  is  general  indeed,  he  cannot  mention  particulars  in 
his  surrender,  with  so  much  pleasure  as  Ben-hadad  did  in  his 
dem.ind,  but  it  is  effectual,  Tarn  thine,  and  all  that  T  have,  v.  4. 
See  the  effect  of  sin  :  ( 1.)  If  he  had  not,  by  sin,  provoked  God  to 
depart  from  him,  Ben-hadad  could  not  have  made  such  a  demand; 
sin  brings  men  into  such  straits,  by  putting  them  out  of  divine 
protection  ;  if  God  do  not  rule  us,  our  enemies  shall;  a  rebel  to 
God  is  a  slave  to  all  besides.  Ahab  had  prepared  his  silver  and 
gold  for  Baal,  Hos.  2.  8.  justly  therefore  it  is  taken  from  him; 
such  an  alienation  amounts  to  a  forfeiture.  (2.)  If  he  had  not, 
by  sin,  wronged  his  own  conscience,  and  set  that  against  him,  he 
could  not  have  made  such  a  mean  surrender;  guilt  dispirits  men, 
and  makes  them  cowards ;  he  knew  Baal  could  not  help,  and  had 
no  reason  to  think  that  God  would,  and  therefore  is  content  to  buy 
his  life  upon  any  terms;  skin  for  skin,  and  all  that  is  dear  to  him,  he 
will  give  for  it ;  he  will  rather  live  a  beggar,  than  not  die  a  prince. 

4.  Ben-hadad's  proud  spirit  rises,  upon  his  submission,  and 
becomes  yet  more  insolent  and  imperious,  v.  5,  6.  Ahab  had  laid 
his  all  at  his  feet,  at  his  mercy,  expecting  that  one  king  would  use 
another  generously,  that  this  acknowledgment  of  Ben-hadad's 
sovereignty  would  have  contented  him,  the  honour  was  sufficient 
for  the  present,  and  he  might,  hereafter,  make  use  of  it,  if  he  saw 
cause  ;  ,Satis  est  prostrasse  leoni — //  suffices  the  lion  to  have  laid 
his  antagonist  prostrate ;  but  this  will  not  serve:  (1.)  Ben-hadad 
is  as  covetous  as  he  is  proud,  and  cannot  go  away,  unless  he  have 
the  possession  as  well  as  the  dominion  ;  he  thinks  it  not  enough 
to  call  it  his,  unless  he  have  it  in  his  hands  ;  he  will  not  so  much 
as  lend  Ahab  the  use  of  his  own  goods  above  a  day  longer. 
(2.)  He  is  as  spiteful  as  he  is  haughty;  had  he  come  himself  to 
select  what  he  had  a  mind  for,  it  had  been  some  respect  to  a 
crowned  head,  but  he  will  send  his  servants  to  insult  the  prince, 
and  hector  over  him,  to  rifle  the  palace,  and  strip  it  of  nil  its 
ornaments  ;  nay,  to  give  Ahab  the  more  vexation,  they  shall  be 
ordered,  not  only  to  take  what  they  please,  but,  if  they  can  learn 
which  are  the  persons  or  things  that  Ahab  is,  in  a  particular  man- 
ner, fond  of,  to  take  those  ;  Whatsoever  is  pleasant  hi  thine  ryes, 
they  shall  take  that  away.  We  are  often  crossed  in  that  which  we 
most  dote  upon ;  and  that  proves  least  safe  which  is  most  dear. 
(3.)  He  is  as  unreasonable  as  he  is  unjust,  and  will  construe  the 
surrender  Ahab  made  for  himself,  as  made  for  all  his  subjects 
too,  and  will  have  them  also  to  lie  at  his  mercy;  "They  shall 
search,  not  only  thy  house,  but  the  houses  of  thy  servants  too,  and 
plunder  them  at  discretion."  Blessed  be  God  for  peace  and 
property,  and  that  what  we  have  we  can  call  our  own. 


4.  Ahab's  poor  spirit  begins  to  rise  too,  upon  his  growing 
insolence  ;  aiid  if  it  becomes  not  bold,  yet  it  becomes  desperate, 
and  he  will  rather  haz-ani  his  life  than  give  up  all  thus.  (  1.)  Now 
he  takes  advice  of  his  privy-council,  who  (jncourage  him  to  .'<land 
it  out.  He  sj)eaks  but  poorly,  u.  7.  appeals  to  them  whether  Ben- 
hadad  were  not  an  unreasonable  enemy,  and  did  not  seek  mischief. 
What  other  could  he  expect  from  one  who,  without  any  provoca- 
tion given  him,  had  invaded  his  country,  and  besieged  his  capital 
city?  He  owns  to  them  how  he  had  truckled  to  him  before,  and 
would  have  them  advise  him  what  he  should  do  in  this  strait ;  they 
speak  bravely,  v. 8.  Hearken  not  to  him,  7ior  consent;  promising, 
no  doubt,  to  stand  by  him  in  the  refusal.  (2.)  Yet  he  expresses 
himself  very  modestly  in  his  denial,  v. 9.  he  owns  Ben-hadad's 
dominion  over  him,  "Tell  my  lord  the  king,  I  have  no  design  to 
affront  him,  nor  to  recede  from  the  surrender  I  have  already 
made  ;  what  I  offered  at  first,  I  will  stand  to,  but  this  thing  I 
may  not  do;  I  must  not  give  what  is  none  of  my  own."  It  was  a 
mortification  to  Ben-hadad,  that  even  such  an  abject  spirit  as 
Ahab's  was  dares  deny  him;  yet  it  should  seem,  by  his  manner 
of  expressing  himself,  that  he  durst  not  have  done  it,  if  his  people 
had  not  animated  him. 

5.  Ben-hadad  proudly  swears  the  ruin  of  Samaria;  the  threat- 
ening waves  of  his  wrath,  meeting  with  this  check,  rage  and 
foam,  and  make  a  noise;  in  his  fury  he  imprecates  the  impotent 
revenge  of  his  gods,  if  the  dust  of  Samaria  serve  for  handjuls  for 
his  army,  v.  10.  So  numerous,  so  resolute,  an  army  will  he  bring 
into  the  field  against  Samaria,  and  so  confident  is  he  of  their 
success,  it  will  be  done  as  easily  as  the  taking  up  of  a  handful  of 
dust;  all  shall  be  carried  away,  even  the  ground  on  which  the 
city  stands.  Thus  confident  is  his  ))fide,  thus  cruel  is  his  malice; 
this  prepares  him  to  be  ruined,  though  such  a  prince  and  such  a 
people  are  unworthy  of  the  satisfaction  of  seeing  him  ruined. 

6.  Ahab  sends  him  a  decent  rebuke  to  his  assurance  ;  dares 
not  defy  his  menaces,  only  reminds  him  of  the  uncertain  tnros  >/i 
war,  u.  11.  "  Let  not  him  that  begins  a  war,  and  his  girding  on 
his  sword,  his  armour,  his  harness,  boast  of  victory,  or  think 
himself  sure  of  it,  as  if  he  had  put  it  off,  and  were  come  home  a 
conqueror."  This  was  one  of  the  wisest  words  that  ever  Ahab 
spake,  and  is  a  good  item  or  memento  to  us  all;  it  is  folly  to 
boast,  before,  of  any  day,  since  we  know  not  what  it  may  bring 
forth,  Prov.  27. 1 .  but  especially  to  boast  of  a  day  of  battle,  which 
may  prove  as  much  against  us,  as  we  promise  ourselves  it  will 
be  for  us.  It  is  impolitic  to  despise  an  enemy,  and  to  be  too 
sure  of  victory  is  the  way  to  be  beaten.  Apply  it  to  our  spiritual 
conflicts :  Peter  fell  by  his  confidence  ;  while  we  are  here,  wc 
are  but  girding  on  the  harness,  and  therefore  must  never  boast 
as  though  we  had  put  it  off.  Happy  is  the  man  that  fearelh 
always,  and  is  never  off  his  watch. 

12.  And  it  came  to  pass,  ■when  Sen-/indad  heard 
tliis  message,  as  he  tvas  drinking,  he  and  the  ivinga 
in  the  pavihons,  that  he  said  nnto  his  servants,  Set 
ijoKrselves  in  array.  And  they  set  themselves  in 
array  against  the  city.  13.  And,  beiiold,  there  came 
a  prophet  unto  A  hah  king  of  Israel,  saying.  Thus 
saith  the  Lord,  Hast  thou  seen  all  this  great  mul- 
titude? behold,  I  will  dehver  it  into  thine  hand  this 
day  ;  and  thou  shalt  know  that  I   am  tiie  Lord. 

14.  And  Ahab  said.  By  whotn?  And  he  said.  Thus 
saith  the  Lord,  Even  by  the  young  men  of  the 
princes  of  the  provinces.  Then  he  said.  Who 
shall  order  the  battle  ?     And   he  answered,  Thou. 

15.  Then    he    numbered   the   young  men   of   the 


•  Thai  i>,  a  peraon  approprmtcil  and  enslaved.— En. 


1 


Before  Christ  900. 


1  KINGS,  XX. 


Ben-hadad's  Defeat. 


princes  of  the  provinces,  and  they  were  two  hun- 
dred and  thirty-two:  and  after  them  he  numbered 
all  the  people,  even  all  the  children  of  Israel,  being 
seven  thousand.  16.  And  they  went  out  at  noon. 
But  Ben-hadad  tvas  drinking  himself  drunk  in  the 
pavilions,  lie  and  the  kings,  the  thirty  and  two 
kings  that  helped  him.  17.  And  the  young  men  of 
the  princes  of  the  provinces  went  out  first;  and 
Ben-hadad  sent  out,  and  they  told  him,  saying, 
There  are  men  come  out  of  Samaria.  18.  And  he 
said,  Whether  they  be  come  out  for  peace,  take 
them  alive;  or  whether  they  be  come  out  for  war, 
take  them  alive.  19.  So  these  young  men  of  the 
princes  of  the  provinces  came  out  of  the  city,  and 
llie  army  which  followed  them.  20.  And  they 
slew  everyone  his  man:  and  the  Syrians  fled; 
and  Israel  pursued  them  :  and  Ben-hadad  the 
king  of  Syria  escaped  on  an  horse  with  the  horse- 
men. 21.  And  the  king  of  Israel  went  out,  and 
smote  the  horses  and  chariots,  and  slew  the 
Syrians  with  a  great  slaughter. 

The  treaty  between  the  besiegers  and  the  besieged  being  broken 
off  abruptly,  we  have  here  an  account  of  the  battle  that  ensued 
iramediatelv. 

I.  The  Syrians,  the  besiegers,  had  their  directions  from  a 
druniien  king,  who  gave  orders  over  his  cups,  as  he  was  drinking, 
V.  12.  drinking  himself  drunk,  jj.16,  with  the  kings  in  the  pavilions, 
and  this,  at  noon.  Drunkenness  is  a  sin,  which  armies  and  their 
officers  have,  of  old,  been  addicted  to.  Say  not  thou  then  that 
the  former  days  were,  in  this  respect,  better  than  these,  though 
these  are  bad  enough  ;  had  he  not  been  very  secure,  he  would 
not  have  sat  to  drink;  and  had  he  not  been  intoxicated,  he  would 
not  have  been  so  vcrv  secure :  security  and  sensuality  went 
together  in  the  old  world,  and  Sodom,  Luke,  17.  26,  &c.  Ben- 
hadad's  drunkenness  was  the  forerunner  of  his  fall,  as  Belshazzar's 
was,  Dan.  5.  How  couki  he  prosper,  that  preferred  his  pleasure 
before  his  business,  and  kept  his  kings  to  drink  with  him,  when 
they  should  have  been  at  their  respective  posts  to  fight  for  him  1 
In  his  drink,  1.  He  orders  the  town  to  be  invested,  the  engines 
fixed,  and  every  thing  got  ready  for  the  making  of  a  general 
attack,  r.  12.  but  stirs  not  from  his  drunken  club  to  see  it  done; 
Woe  nnio  thee,  O  land,  when  thy  king  is  such  a  child.  2.  When 
the  besiegers  made  a  sally,  (and,  by  that  time,  he  was  far  gone,) 
he  gave  orders  to  take  them  alive,  t).  18.  not  to  kill  them,  which 
might  have  been  done  more  easily  and  safely,  but  to  seize  them, 
which  gave  them  an  opportunitv  of  killing  the  aggressors;  so 
imprudent  was  he  in  the  orders  he  gave,  as  well  as  unjust,  in 
ordering  them  to  be  taken  prisoners,  though  they  came  for  peace, 
■■ind  to  renew  the  treaty;  thus,  as  is  usual,  he  drinks,  and  forgets 
the  law,  both  the  policies  and  the  justice  of  war. 

II.  The  Israelites,  the  besieged,  had  iheir  directions  from  an 
inspired  prophet,  one  of  the  prophets  of  the  Lord,  whom  Ahab 
had  hated  and  persecuted:  And  behold,  a  prophet, even  one,  drew 
near  to  the  king  of  Israel;  so  it  maybe  read,  u.  13.  Rehold, 
and  wonder,  that  God  should  send  a  prophet  with  a  kind  and 
gracious  message  to  so  wicked  a  prince  as  Ahab  was  ;  but  he  did 
it,  1.  For  his  people  Israel's  sake,  who,  though  wickedly  dese- 
neraled,  were  the  seed  of  Abraham  his  friend,  and  Jacob  his 
chosen,  the  children  of  the  covenant,  and  not  yet  cast  off.  2.  That 
he  n)iglit  magnify  his  mercy,  in  doing  good  to  one  so  evil  and 
unthankful,  might  either  bring  him  to  repentance,  <ir  lea\o  him 
the  more  inexcusable.  3.  Tliat  he  might  morlifv  llie  pride  of 
Ijen-hadad,  and  check  his  insolence  :  Ahab's  idolatry  shall  be 
punished  hereafter,  but  Ben-hadad's  haughtiness  shall  be  chastised 


now;  for  God  resists  the  proud,  and  is  pleased  to  say  that  he 
fears  the  wrath  of  the  enemy.  Dent.  32.  26,  27.  There  was  but 
one  prophet,  perhaps,  to  be  had  in  Samaria,  and  he  drew  near 
with  this  message,  intimating  that  he  had  been  forced  to  keep  at 
a  distance  ;  Ahab,  in  his  prosperity,  would  not  have  borne  the 
sight  of  him,  but  now  he  bids  him  welcome,  when  none  of  the 
prophets  of  the  groves  could  give  him  any  assistance;  he  inquired 
not  for  a  prophet  of  the  Lord,  but  God  sent  one  to  him,  unasked, 
for  he  waits  to  be  gracious. 

Now,  (1.)  Tills  prophet  animates  him  with  an  assurance  of 
victorv,  which  was  more  than  all  the  elders  of  Israel  could  give 
him,  r.  8.  though  they  promised  to  stand  by  him.  This  prophet, 
who  is  not  named,  (for  he  spake  in  God's  name,)  tells  him,  from 
God,  that  this  very  day  the  siege  should  be  raised,  and  the  army 
of  the  Syrians  routed,  v. 13.  When  the  prophet  said,  Thvs  saith 
the  Lord,  we  may  suppose  Ahab  began  to  tremble,  expecting  a 
message  of  wrath :  but  he  is  revived,  when  it  proves  a  gracious 
one.  He  is  reminded  of  the  use  he  must  make  of  this  blessed  turn 
of  affairs  ;  "  Thou  shall  know  that  I  am  Jehovah,  the  sovereign 
Lord  of  all :"  God's  forete'  :7ig  a  thing  that  was  so  very  unlikely, 
proved  that  it  was  his  own  doing.  (2.)  He  instructs  him  what  to 
do  for  the  gaining  of  this  victory.  [1.]  He  must  not  stay  till  the 
enemy  had  attacked  him,  but  must  sally  out  upon  them,  and 
surprise  them  in  their  trenches.  [2.]  The  persons  employed 
must  be  the  young  men.  of  the  princes  of  the  provinces,  the  pages, 
the  footmen,  who  were  few  in  number,  but  232,  utterly  unac- 
quainted with  war,  and  the  unlikeliest  men  that  could  be  thought 
of,  for  such  a  bold  attempt;  yet  these  must  do  it,  those  weak  and 
foolish  things  must  be  instruments  of  confounding  the  wise  and 
strong,  that,  while  Ben-hadad's  boasting  is  punished,  Ahab's  might 
be  prevented  and  precluded,  and  the  excellency  of  the  power-miglu 
be  of  God.  [3.]  Ahab  must  himself  so  far  testify  his  confidence 
in  the  word  of  God,  as  to  command  in  person,  though,  in  the  eye 
of  reason,  he  exposed  himself  to  the  utmost  danger  by  il ;  but  it 
is  fit  that  those  who  have  the  benefit  of  God's  promises,  should 
enter  upon  them.  Yet,  [4.]  He  is  allowed  to  make  use  of  what 
forces  he  had  at  hand,  to  follow  the  blow,  when  these  young  men 
had  broken  the  ice.  All  he  had  in  Samaria,  or  within  call,  were 
but  7000  men,  v.  15.  It  is  observable  that  it  is  the  same  number 
with  Iheir's  that  had  not  bowed  the  knee  to  Baal,  ch.  19. 18. 
though,  it  is  likely,  not  the  same  men.       * 

III.  The  issue  was  acco<-dingly ;  the  proud  Syrians  were  beaten, 
and  the  poor  despised  Israelites  were  more  than  conquerors  ;  the 
young  men  gave  an  alarm  to  the  Syrians,  just  at  noon,  at  high 
dinner  time,  supported  by  what  little  force  they  had,  r.  16.  Ben- 
hadad  despised  them,  at  first,  ti.  18.  but,  when  they  had,  with 
unparalleled  bravery  and  dexterity,  slain  every  one  his  man,  and 
so  put  the  aroiy  into  disorder,  that  proud  man  durst  not  face  them, 
but  mounted  immediately,  drunk  as  he  was,  and  made  the  best 
of  his  way,  «.  20.  See  how  God  slips  off  the  spirit  of  princes, 
and  makes  himself  terrible  to  the  kings  of  the  earth.  Now  where 
are  the  silver  and  gold  he  demanded  of  Ahab?  Where  the  hand- 
fuls  of  Samaria's  dust  1  Those  that  are  most  secure  are  commonly 
least  courageous.  Ahab  failed  not  to  improve  this  advantage, 
but  slew  the  Syrians  with  a  great  slaughter,  r.21.  Note,  God 
oftentimes  makes  one  wicked  man  a  scourge  to  another. 

22.  And  the  prophet  catne  to  the  king  of  Israel, 
and  said  unto  him.  Go,  strengthen  thyself,  and 
mark,  and  see  what  thou  doest:  for  at  the  return 
of  the  year  tlie  king  of  Syria  will  come  up  against 
thee.  2.3.  And  the  servants  of  the  king  of  Syria 
said  unto  him.  Their  gods  are  gods  of  the  hills; 
therefore  they  were  stronger  than  we;  but  let  us 
fight  against  tiiem  in  tlie  plain,  and  surely  we  shall 
be  stronger  than  they.  24.  And  do  this  thing. 
Take  the  kings  away,  every  man  out  of  his  place, 
and  put  captains  in   their  rooms:    25.  And  nam- 


He f (lie  Christ  900. 


I   KINGS,  XX. 


'Ihf  Defeat  of  Bcn-li;i(l;A(i 


licr  liiee  an  army,  like  the  army  tliat  llion  iiasi  !<)><(, 
liiHse  for  liorse,  and  chariot  for  rliariot :  iuiil  we 
will  fi<;ht  against  tliem  in  the  plain,  «?/(/ surely  \m^ 
sliall  he  stion>;er  than  they.  And  he  hearkened 
unto  their  voice,  and  did  so.  26.  And  it  came  to 
|)a^s  at  the  retnrn  of  the  year,  that  Ben-hadad 
ninni)ered  the  Syrians,  and  went  up  to  Aphek,  to 
flight  ao;ainst  Israel.  27.  And  the  children  of  Israel 
were  numbered,  and  ^vere  all  present,  and  went 
against  them:  and  the  children  of  Israel  pitched 
i)efore  them  like  two  little  flocks  of  kids;  but  the 
Syrians  filled  the  country.  28.  And  there  came  a 
man  of  God,  and  spake  unto  the  king  of  Israel, 
and  said.  Thus  saith  the  Lord,  Because  the  Syrians 
have  said.  The  Lord  is  God  of  the  hills,  but  he 
is  not  God  of  the  vallies,  therefore  will  I  deliver 
all  this  great  multitude  into  thine  hand,  and  ye 
shall  know  that  1  am  the  Lord.  29.  An<l  they 
pitched  one  over  against  the  other  seven  days. 
And  so  it  was,  that  in  the  seventh  day  the  battle 
was  joined  :  and  the  children  of  Israel  slew  of  the 
Syrians  an  hundred  thousand  footmen  in  one  day. 
30.  But  the  rest  fled  to  Aphek,  into  the  city  ;  and 
i/iere  a  wall  fell  upon  twenty  and  seven  thousand 
of  the  men  that  ivere  left.  And  Ben-hadad  fled, 
and  came  into  the  city,  into  an  inner  chamber. 

We  have  here  an  account  of  another  successful  campaign  which 
Ahab,  by  divine  aid,  made  against  the  Syrians,  in  which  he 
gave  them  a  greater  defeat  than  in  the  former.  Strange !  Ahab 
idolatrous,  and  yet  victorious;  a  persecutor,  and  yet  a  conqueror! 
God  has  wise  and  holy  ends  in  suffering  wicked  men  to  prosper, 
and  in  it  glorifies  his  own  name. 

I.  Ahab  is  admonished  by  a  prophet  to  prepare  for  another  war, 
v.  22.  It  should  seem,  he  was  now  secure,  and  looked  but  a  little 
way  before  him ;  those  that  are  careless  of  their  souls  are  often 
as  careless  of  iheir  outward  affairs;  but  the  prophet  (to  whom 
God  made  known  the  following  counsels  of  the  Syrians)  told  him, 
they  would  renew  the  attempt,  at  the  return  of  the  year,  hoping 
to  retrieve  the  honour  they  had  lost,  and  be  avenged  for  the  blow 
they  had  received.  He  therefore  bade  him  strengthen  himself, 
put  himself  into  a  posture  of  defence,  and  be  ready  to  give  them 
a  warm  reception.  God  had  decreed  the  end,  but  Ahab  must  use 
the  means,  else  be  tempts  God :  "  Help  thyself,  strengthen 
thyself,  and  God  will  help  and  strengthen  thee."  The  enemies 
of  God's  Israel  are  restless  in  their  malice,  and  though  they  may 
take  some  breathing  time  for  themselves,  yet  are  still  breathing 
out  threatenings  and  slatighter  atjainst  the  church.  It  concerns  us 
always  to  expect  assaults  from  our  spiritual  enemies,  and  therefore 
to  mark  and  see  what  we  do. 

II.  Ben-hadad  is  advised  by  those  about  him  concerning  the 
operations  of  the  next  campaign. 

1.  They  advised  him  to  change  his  ground,  v.  23.  They  take  it 
for  granted  that  it  was  not  Israel,  but  Israel's  gods,  that  l)eal  lliem  ; 
(so  great  a  regard  was  then  universally  had  to  invisible  powers;) 
but  they  speak  verv  ignorantly  of  Jehovah — that  he  was  many, 
whereas  he  is  One,  and  his  name  One — that  he  was  their  God 
only,  a  local  deity,  peculiar  to  that  nation,  whereas  he  is  the 
Creator  and  Ruler  of  all  the  world — and  that  he  was  a  God  of 
the  hills  only,  because  David,  their  great  prophet,  had  said,  /  nitl 

Uf I  up  mine  eyes  to  the  hills  from  whence  comethmy  help,  Ps. 121.1. 

ind  that  his  foundation  was  intheholy  mountain,  Ps.87. 1. — 78.54. 

told  much  was  said  of  his  Ao/y  hill,  Ps.15.1. — 24.3.  supposing 

VOL.  II.  1 1 


liim  allogelhcr  such  a  one  as  tlieir  imaginary  deities;  Ihev  fancied 
Ik-  was  confined  to  bis  bills,  and  could  not,  or  would  not,  come 
(liiwii  froTii  them,  and  therefoie  an  arniv  in  the  valUy  would  lie 
lieJDW  his  cognizance,  and  from  under  his  protection  :  thus  vain 
«ere  the  Gentiles  in  their  imaginations  concerning  God,  S(, 
wretchedly  were  Iheir  foolish  hearts  darkened,  and,  pnfessine) 
theiiisclres  to  be  wise,  they  became  fools.  2.  They  advise  him  to 
change  his  officers,  r. 24, 2.i.  not  to  employ  the  kings,  who  were 
commanders  by  birth,  but  captains  rather,  who  were  commanders 
by  merit,  wiio  were  inured  to  war,  would  not  affect  to  make  R 
shew  like  the  kings,  but  would  go  through  with  business;  let  e\erv 
nian  be  emploved  in  that  which  he  is  brought  up  to,  and  used  to, 
and  preferred  to  that  which  he  is  fit  for.  Syria,  il  seems,  was  rich 
and  populous,  when  it  could  furnish  recruits  sufficient,  after  so 
great  a  defeat,  horse  for  horse,  chariot  for  chariot. 

III.  Both  armies  take  the  field;  Ben-hadad,  with  bis  Syrians, 
encamps  near  Aphek,  in  the  tribe  of  Asiier,  a  city,  it  is  likely,  in 
his  own  possession,  one  of  those  which  his  father  had  won,  d.  34. 
and  the  cnuutrv  about,  flat  and  level,  and  fit  for  his  purpose,  i'.26. 
.Ahab,  with  his  forces,  posted  himself  at  some  distance  over  against 
them,  11.27.  The  disproportion  of  numbers  was  very  remarkable, 
I'.  27.  the  children  cf  Israel,  who  were  cantoned  in  two  battalions, 
looked  Vike  two  little  flocks  of  kids,  their  numbers  small,  their 
equipage  mean,  and  the  figure  they  made  contemptible  ;  but  the 
Syrians  filled  the  country  with  their  numbers,  Iheir  noise,  their 
chariots,  their  carriages,  and  their  baggage. 

IV.  Ahab  is  encouraged  to  fight  the  Syrians,  notwithstanding 
their  advantages  and  confidence.  A  man  of  God  is  sent  to  him, 
to  tell  him  that  this  numerous  army  should  all  be  delivered  into  hit 
hand,  v.2S.  but  not  for  his  sake;  be  it  known  to  him,  he  was 
utterly  unworthy,  for  whom  God  shoidd  do  this:  God  would  not 
do  it,  because  Ahab  had  praised  God,  or  prayed  to  him,  (we  do 
not  read  that  he  did  either,)  but  because  the  Syrians  had  blasphemed 
God,  and  had  said.  He  is  the  God  of  the  hills,  and  not  of  the  vallies; 
therefore  God  will  do  it  in  his  own  vindication,  and  to  preserve  the 
honour  of  his  own  name:  if  the  Syrians  had  said,  "Ahab  and  his 
people  have  forsaken  their  God,  and  so  put  themselves  out  of  his 
protection,  and  therefore  we  may  venture  to  attack  them;"  God 
would,  probably,  have  delivered  Israel  into  their  hands;  but 
when  they  go  upon  a  presumption  so  very  injurious  to  the  divine 
omnipotence,  and  the  honour  of  him  who  is  Lord  of  all  hosts,  not 
onlv  in  hills  and  vallies,  but  in  heaven  and  earth,  which  they  are 
willingly  ignorant  of,  they  shall  be  undeceived,  at  the  expence  of 
that  vast  army  which  is  so  much  their  pride  and  confidence. 

V.  After  the  armies  had  faced  one  another  seven  days,  (the 
Syrians,  it  is  likely,  boasting,  and  the  Israelites  trembling,)  they 
engaged,  and  the  Syrians  were  totally  routed,  100,000  men  slain  by 
the  sword  of  Israel,  in  the  field  of  battle,  t!.29.  and  27,000  men, 
that  thought  themselves  safe  under  the  walls  of  Aphek,  a  fortified 
city,  (from  the  walls  of  which  the  shooters  might  annoy  the  enemy, 
if  they  pursued  them,  2Sam.  11.24.)  found  their  bane  where  they 
hoped  for  protection,  the  wall  fell  upon  them,  probably,  over- 
thrown by  an  earthquake,  and,  the  cities  of  Canaan  being  walled 
up  to  heaven,  it  reached  a  great  way,  and  they  were  all  either 
killed,  or  hurt,  or  overwhelmed  with  dismay.  Ben-hadad,  who 
thought  his  city  Aphek  should  have  held  out  against  the  con- 
querors, finding  it  thus  unwalled,  and  the  remnant  of  his  forces 
dis|>irited  and  dispersed,  had  notliing  but  secrecy  to  rely  upon  for 
safety,  and  therefore  hid  himself  in  a  chamber  within  a  chamber, 
lest  "the  pursuers  should  seize  him.  See  how  the  greatest  confi- 
dence often  ends  in  the  greatest  cowardice;  "Now,  is  the  God  of 
Israel  the  God  of  the  vallies,  or  no?"  He  shall  know,  now  that 
he  is  forced  into  an  inner  chamber  to  hide  himself,  see  cA.22.  25, 

31.  And  his  servants  said  unto  him.  Behold  now. 
we  have  heard  that  the  kings  of  the  house  of  Israel 
are  merciful  kings:  let  us,  I  pray  thee,  put  sack- 
cloth on  our  loins,  and  ropes  upon  our  heads,  and 
go  out  to  the  king  of  Israel:  peradventure  he  will 


Beforp  Christ  900. 


I  KINGS,  XX. 


Allah's  Folly  reproved. 


save  thy  life.  32.  So  they  >.in\  tl  sa,;kcloth  on  their 
loins,  and  put  ropes  on  theii  h»  bcis,  and  came  to  the 
kino,' of  Israel,  and  said,  T'ly  servant  Ben-hadad 
sail  I),  1  pray  thee,  let  me  live.  And  he  said.  Is  he 
yet  alive?  he  is  my  broliier.  3.3.  Now  tl)e  men  did 
diligently  observe  wiiether  any  thing  itouhl  come 
from  him,  and  did  hastily  calcii  it:  and  they  said, 
Thy  brotlier  Ben-hadad.  Then  he  said,  Go  ye, 
bring  iiim.  Then  Ben-hadad  came  forth  to  him; 
and  he  caused  him   to   come   up   into  the  chariot. 

34.  And  Be}i-/icidads[\\(\  unto  him,  The  cities,  which 
my  father  took  from  tliy  father,  I  will  restore;  and 
thou  shalt  make  streets  for  lliee  in  Damascus,  as 
my  father  made  in  Samaria.  Then  said  Ahah,  I 
will  send  tliee  away  with  tliis  covenant.  So  he 
made  a  covenant  with   iiim,  and   sent   him   away. 

35.  And  a  certain  man  of  tlie  sons  of  the  prophets 
said  unto  his  neigidjoiir  in  the  word  of  tiie  Lord, 
Smite  me,  I  pray  thee.  And  tlie  man  refused  to 
smite  Iiim.  36.  Then  said  he  unto  liini.  Because 
thou  hast  not  obeyed  the  voice  of  the  Lord, 
behold,  as  soon  as  thou  art  departed  from  me,  a 
lion  shall  slay  thee.  And  as  sf)on  as  he  was  de- 
parted from  him,  a  lion  found  liini,  and  slew  iiim. 
37.  Then  he  found  another  man,  and  said,  Smite 
me,  I  pray  thee.  And  tlie  man  smote  him,  so  that 
in  smiting  he  Avounded  him.  38.  So  tlie  prophet 
departed,  and  wailed  for  the  king  by  the  way, 
and  disguised  himself  with  ashes  upon  his  face. 
39.  And  as  the  king  |)assed  by,  he  cried  unto  the 
king:  and  he  said,  Thy  servant  went  out  into  the 
midst  of  the  battle ;  and,  behold,  a  man  turned  aside, 
and  brougiit  a  man  unto  me,  and  said,  Keep  this 
man:  if  by  any  means  he  be  missing,  then  shall  thy 
life  be  for  his  life,  or  else  thou  shalt  pay  a  talent  of 
silver.  40.  And  as  thy  servant  was  busy  here  and 
there,  he  was  gone.  And  the  king  of  Israel  said 
unto  him.  So  sltall  thy  judgment  he;  thyself  hast 
derided  it.  41.  And  he  hasted,  and  took  the  ashes 
away  from  his  face;  and  the  king  of  Israel  dis- 
cerned him  that  he  ifas  of  the  prophets.  42.  And 
he  said  unto  him,  Thus  saith  the  Lord,  Because 
timu  hast  let  go  out  of  /////  hand  a  man  whom  I 
ap|)ointed  to  niter  deslruction,  therefore  thy  life 
shall  go  for  his  life,  and  thy  people  for  his  people. 
43.  And  the  king  of  Israel  went  to  his  house  heavy 
and  displeased,  and  came  to  Samaria. 


f(i 


Here  is  an  arcoiiiit  of  «li;it 
otitained  over  llie  .S\riaiis. 

I.  Ben-tiadad's  lame    and  mean 
chaniljor   lie   fears,   and  voidd,  if 


(I    the   \ictorv  wliich  Israel 


siiliniission ;  even  in  his  inner 
lie  eoiild,  flee  further,  thoii'ili 
none  pursues;  his  servants,  seeing  him  and  themselves  reduced  to 
the  last  extremity,  ad\ise  lliat  lliey  surrender  at  discretion,  and 
make  themselves  prisoners  and  petitioners  to  Aliali  for  their  lives, 
r.31.  The  servants  will  put  their  lives  in  their  hands,  aiid  ven- 
ture first,  and  their  master  shall  act  according  as  Ihey  speed. 
Th«ir  inducement  to  take  this  course,  is,  the  great  reputation  the 


kings  of  Israel  had  for  clemency  above  any  of  their  neighbours; 
"We  have  heard  that  they  are  merciful  kings,  not  oppressive  to 
their  siibjecls  that  are  under  their  power,"  (as  governments  then 
went,  that  of  Israel  was  one  of  the  most  easy  and  gentle,)  "ai.<l 
tliercfore  not  cruel  to  their  enemies,  when  they  lie  at  their  mercy." 
Perhaps  Ihey  hail  this  notion  of  the  kings  of  Israel,  because  they 
had  heard  that  the  God  of  Israel  proclaimed  his  name  gracious 
and  merciful,  and  Ihey  concluded  their  kings  would  make  their 
God  their  pattern  ;  it  was  an  honour  to  the  kings  of  Israel  to  be 
thus  represented,  as  indeed  every  Israelite  is  then  dressed  as 
becomes  him,  when  he  puts  on  bowels  of  mercies.  " 'J'hey  are 
merciful  kings,  therefore  we  may  hope  to  find  mercy,  upon  our 
submission  ;"  this  encouragement  poor  sinners  have  to  repent  and 
humble  themselves  before  God  ;  "Have  we  not  heard  that  the 
God  of  Israel  is  a  merciful  God?  Have  we  not  found  him  so? 
Let  us  therefore  rend  our  hearts,  and  return  to  liiin."  Joel,  2. 13. 
That  is  evangelical  repentance,  which  flows  from  an  apprehension 
of  the  mercy  of  God  in  Christ;  there  is  forgiveness  with  him. 
Two  things  they  undertake  to  represent  to  Abab; 

1.  Their  master  a  penitent;  for  they  girded  sackcloth  ini  their 
loins,  as  mourners,  and  pnt  ropes  on  their  heads,  as  condcniried 
criminals  going  to  execution,  pretending  to  be  sorrv  that  llicv  iia<l 
invaded  his  country,  and  disturbed  his  repose,  and  to  own  IIiijI 
Ihey  deserved  to  be  hanged  for  it ;  here  they  are  readv  to  do 
penance  for  it,  and  throw  themselves  at  the  feet  of  him  wlioin 
they  had  injured;  manv  take  upon  them  to  repent  of  their  wrong- 
doing, when  it  does  not  succeed,  who,  if  they  had  pros|)cred  in 
it,  would  have  justified  it,  and  gloried  in  it. 

2.  Their  master  a  besgar,  a  beggar  for  his  life;  7V/»/  servant 
Ben-hadad  saith,  "I  pray  thee,  let  vie  live,  v.  32.  Though  I  live  a 
perpetual  exile  from  niv  own  country,  and  captive  in  this,  \el,  upon 
any  terms,  let  me  life."  Wliat  a  great  change  is  here,  (  I.)  In 
his  condition  !  how  is  lie  fallen  from  the  height  of  power  and 
prosperity,  to  the  depths  of  disgrace  and  dislress,  and  all  llie 
miseries  of  poverty  and  slavery  I  See  the  uncertainly  of  human 
affairs;  such  turns  are  they  subject  to,  that  the  spoke  wliicli 
was  uppermost  may  soon  come  to  be  undermost.  (2.)  In  his 
temper;  in  the  beginning  of  the  chapter,  hectoring,  swearlnt;-, 
and  threatening,  and  none  more  high  in  his  demands;  but  here, 
hund)ling  and  bemoaning  himstlf,  and  none  more  low  in  U\a 
requests:  how  ]>oorlv  does  he  beg  his  life  at  the  hand  of  him 
whom  he  had  there  been  trampling  upon  !  The  most  hanglily  in 
prosperity  are  commonly  most  abject  in  adversity ;  an  evil  sjiirit 
will  thus  affect  a  man  in  these  conditions;  see  how  God  glorifies 
himself,  when  he  looks  vpon  proud  men,  and  abases  them,  and 
hides  them  in  the  dust  together.  Job,  40. 11..  13. 

II.  Ahab's  foolish  acceptance  of  his  submission,  and  the  league 
he  suddenly  made  with  him,  upon  it;  he  was  proud  to  be  thus 
courted  by  him  whom  he  feared,  inquires  for  him  with  great  Icm- 
derness.  Is  he  yet  alive?  He  isrttf  brother,  brolher-kinc,  tlinnub 
not  brother-Israelite;  and  Ahab  valued  himself  more  on  liis 
royalty  than  on  his  religion,  and  others  accordingly.  "  /s  he  tlir, 
brother,  Ahab?  Did  he  use  thee  like  a  brother,  when  he  sent  Ihee 
that  barbarous  message?  r.  5,6.  Would  he  have  called  llieo 
brother,  if  he  had  been  the  conqueror?  Would  he  now  hrne 
called  himself //n/.<!eriJan^,  if  he  had  not  been  reduced  to  the  ntniosi 
strait?  Canst  tlion  suffer  thyself  to  be  thus  imposed  upon  liv  a 
forced  and  counterfeit  submission?"  This  word  brother  thev  <al<  li 
at,  u.  33.  anil  were  encouraged  by  that  to  go  and  fetch  him  to  the 
king;  he  that  calls  him  brother,  will  let  him  live;  let  poor  peni- 
lenls  hear  (iod,  in  his  word,  calling  them  children,  Jer.31.20. 
catch  at  il,  echo  to  it,  and  call  him  Father.  Ben-hailad,  upon 
his  submission,  shall  not  only  be  honourably  conveyed,  (he  took 
him  vp  into  the  chariot,)  but  treated  with  as  an  allv,  v.  34.  lie 
made  a  cuvenaiit  uith  him,  not  consulting  either  God's  prophets, 
or  the  fillers  of  the  bind,  or  himself,  concerning  what  was  fit  to 
be  insisled  on,  bill,  as  Ben-hadad  had  been  conqueror,  he  slmll 
make  his  own  terms ;  he  might  now  have  demanded  some  oi 
Ben-hadad's  cities,  when  all  of  them  lay  at  the  niercv  of  his  vic- 
torious arinv,   but  is  content  with  the  restitution  of  his  own  ;  he 


Before  Christ  90C. 


might  now  have  demanded  the  slon-s,  anil  treasures,  and  niaga- 
eines,  of  Damascus,  to  aiigiiiciit  the  wealth  and  strength  of  his 
own  kingdom,  Imt  is  content  with  a  poor  liberty,  at  his  own 
expence,  to  liuild  streets  there,  a  point  of  honour,  and  no  ad- 
vantage, or  no  more  than  what  the  kings  of  Syria  had  lipd  in 
Samaria,  llioiiph  lliey  never  had  had  so  much  |)ow'er  as  he  had 
now,  to  support  llie  demand  of  it.  Willi  this  covenant  he  sent 
him  awav,  wilhimt  so  nnuh  as  leprovinij  him  for  his  Ulasphenious 
reflections  u|>on  IheCiodof  Israel,  whose  honour  Ahah  had  no  con- 
cern for.  Note,  There  are  tliose  on  whom  success  is  ill-hestowed ; 
they  know  not  how  to  serve  either  Ciod  or  their  generation,  or 
even  their  own  true  interests,  with  tin  ir  prosperity.  Letjavoiir  be 
shcued  to  the  nic/^cil,  yrt  rrill  lie  nnt  learn  riylitemisness. 

III.  The  reproof  ^iven  to  Ahab  for  his  clemency  to  Bcn-iiadad, 
and  his  covenant  with  him  ;  it  was  given  him  liv  a  prophet,  in 
the  name  of  the  Lcid;  llie  Jews  say  it  was  Micaiali,  and  not 
unlikely,  for  Ahab  complains  of  him,  c/i.  22.0.  that  he  used  to 
prophesy  eril  cniicniiiiif/  him  ;  tliis  prophet  designed  to  ri^jrove 
Ahab  by  a  parable,  tliat  he  might  oblige  him  to  condemn  himself, 
as  Nathan  and  the  woman  of  Tekoa  did  David;  to  make  his 
parable  the  more  plausible,  lie  finds  it  necessary  to  put  himself 
into  the  posture  of  a  wounded  soldier. 

1.  Witli  some  difficulty,  he  gets  himself  wounded,  for  lie 
would  not  do  it  wilh  his  own  hands;  be  commanded  one  of  his 
brother  pro)>hets,  his  ncii/hliour  or  rnniptinion,  (for  so  the  word 
signifies,)  to  smite  him,  and  this  in  God's  name,  u.  3.5.  but  finds 
him  not  so  willing  to  give  the  blow  as  he  is  to  receive  it;  he 
refused  to  smile  him,  others  were  forward  enoiish  to  smite 
prophets,  tiiey  need  not  smite  one  another;  we  cannot  but  think 
it  was  from  a  good  principle  he  declined  it,  "  If  it  must  be  done, 
let  another  do  it,  not  I ;  I  cannot  find  in  my  heart  to  strike  mv 
friend."  Good  men  can  much  more  easily  receive  a  wrongful 
blow  than  give  one;  yet,  because  he  dis<ibeyed  an  express  com- 
mand of  God,  (which  was  so  much  the  worse  if  he  were  himself 
a  prophet,)  like  that  other  disobedient  prophet,  ch.  13.  24.  he  was 
presently  slain  b)/  a  lion,  v.  36.  This  was  intended,  not  only  to 
shew,  in  general,  how  provokina:  disobedience  is,  Col.3.G.  but  to 
intimate  to  Ahab,  who,  no  doubt,  was  tobi  the  story,  that,  if  a 
good  projihet  were  thus  punished  for  sparing  his  friend  and  God's, 
when  God  said,  Smite,  of  nuich  sorer  punishment  should  a  wicked 
king  be  thought  worthy,  who  spared  his  enemy  and  God's,  when 
God  said,  Smile.  Shall  mortal  man  pretend  to  be  more  jvst  than 
God,  more  pure  or  more  compassionate  than  his  Maker?  We  must 
he  merciful  as  he  is  merciful,  and  not  otherwise.  The  next  he 
met  witli,  made  no  difficulty  of  smiting  him,  (Volenti  non  fit  in- 
juria— He  that  asks  for  an  injury  is  not  wronged  by  it,)  and  did 
it  so  that  he  wounded  him,  v.  37.  he  fetched  blood  with  the  blow , 
it  is  likely,  in  his  face. 

2.  Wounded  as  he  was,  and  disguised  with  ashes,  that  he  might 
not  be  known  to  be  a  prophet,  he  made  his  application  to  tiie  king 
in  a  story,  whereby  he  charged  himself  with  such  a  crime  as  the 
king  was  now  guilty  of  in  sparing  Ben-hadad,  and  wails  for  the 
king's  judgment  upon  it;  the  case,  in  short,  is  this; — A  prisoner 
taken  in  the  battle  was  committed  to  his  custody,  by  a  man, 
(we  may  suppose  one  that  had  authority  over  him  as  his  superior 
officer,)  with  this  charge.  If  he  be  missing,  thy  life  shall  he  for  his 
life,  V.  39.  The  prisoner  has  made  his  escape  through  his  careless- 
ness. Can  the  chancery  in  the  king's  breast  relieve  him  against 
his  captain,  who  demands  his  life  in  lieu  of  the  prisoner's?  "  B\ 
no  means,"  says  the  king,  "  thon  shouldest  either  not  have  under- 
taken the  trust,  or  been  more  careful  and  faithful  to  it,  there  is  no 
remedy,  (Curat  lex — Let  the  law  take  its  course,)  thou  hast  for- 
feited thy  bond,  and  execution  must  go  out  upon  it;  so  shall  thy 
doom  be,  thyself  hast  decided  it."  Now  the  prophet  has  what 
he  would  have,  puts  off  his  disguise,  and  is  known  by  Ahab  him- 
self to  be  a  prophet,  r.  41.  and  plainly  tells  him,  "  Thou  art  the 
man:  Is  it  my  doom?  No,  it  is  thine;  thyself  hast  decided  it ;  out 
of  thine  own  month  art  thou  judged  ;  God,  thy  Superior  and  Com- 
mander in  chief,  delivered  into  thy  hands  one  plainly  marked  for 
destruction,  both  by  his  own  pride,  and  God's  providence,  and] 


I  KINGS,  XX,  XXI.         Naboth's  Vineyard  refused  to  Alia 

thou  hast  not  carelessly  lost  him,  but  wittingly  and  willingly  di«- 
missed  him,  and  so  hast  been  false  to  thy  trust,  and  lost  the  end  of 
thy  victory ;  expect  therefore  no  other  than  that  thy  life  shall  go 
for  his  life,  which  thou  hast  spared,"  (and  so  it  did,  cA.  22.  35.) 
"  and  thy  people  for  his  people,  whom  likewise  thou  hast  spared; " 
and  so  they  did  afterwanl,  2  Kings,  10.  32,33.  When  their  other 
sins  brought  them  low,  this  came  into  the  account.  There  is  a 
time  when  keeping  back  the  sword  from  blood  is  doing  the  work  of 
the  Lord  deceitfully,   Set.  48.10.      Foolish  pity  spoils  the  citv. 

3.  We  are  told  how  Ahab  took  this  reproof;  he  ivent  to  his 
house  heavy  and  displeased,  v.  43.  not  truly  penitent,  or  seeking 
to  undo  what  he  had  done  amiss,  but  enraged  at  the  prophet, 
exasperated  against  God,  (as  if  he  had  been  too  severe  in  the 
sentence  passed  upon  him,)  and  yet  vexed  at  himself,  every  way 
out  of  humour,  notwillislanding  his  victory;  he  who,  by  his 
providence,  had  mortified  the  pride  of  one  king,  by  his  word,  cast 
a  (lamp  upon  the  triumphs  of  another:  Lie  tcise  therefore,  0  ye 
kings,  and  be  instructed  to  .terve  the  Lord  with  fear,  and  rejoice 
with  trembling,  I's.  2.  10,  1 1. 


CHAP.  XXI. 

Ahull  is  still  (he  \inhii]ijty  suhjcct  of  the  sacred  hislnry ;  from  the  great  affairs 
of  Itis  caul}!  ami  kingdom,  this  ihapler  leads  US  into  his  garden,  aud  gives  us 
an  accoaiit  of  some  ill  things,  (and  ill  indeed  they  prooed  tn  him,)  relating 
In  his  domestic  affairs.  J.  Ahah  is  sick  for  Naboth's  vineyard,  r.I..4. 
//.  A'(i6o(/i  dies  by  Jezebel's  plot,  that  the  vineyard  may  escheat  to  Ahab, 
r.5..14.  ///.  Ahah  goes  to  take  possession,  r.  15,16.  JV.  Elijah  meett 
him,  and  denounces  the  judgments  of  Cod  against  him  for  liis  i)\justiee, 
V.  17.  .21.      V.  Upon  his  humilialion,  a  rejrrieve  is  granted,  i\  25.  .20. 


1.  A  ND  it  came  to  pas.s  afler  lliese  things,  that 
XjL  Naboth  tiie  Jezreelite  had  a  vineyard, 
whicli  was  in  Jezreel,  hard  by  the  palace  of  Ahab 
kino^  of  Samaria.  2.  And  Ahab  spake  nnto  Naboth, 
saying,  Give  me  thy  vineyard,  tliat  I  may  have  it 
for  a  garden  of  herbs,  because  it  is  near  unto  my 
house:  and  I  will  give  thee  for  it  a  better  vineyard 
than  it ;  or,  if  it  seem  good  to  thee,  I  will  give  thee 
the  worth  of  it  in  money.  3.  And  Naboth  said  to 
Ahab,  The  Lord  forbid  it  me,  that  I  should  give 
the  inheritance  of  my  fathers  unto  thee.  4.  And 
Ahab  came  into  his  house  heavy  and  displeased 
because  of  the  word  whicli  Nabotli  the  Jezreelite 
liad  spoken  to  him:  for  lie  had  said,  I  will  not 
give  thee  the  inheritance  of  my  fathers.  And  he 
laid  him  down  upon  iiis  bed,  and  turned  away  his 
face,  and  would  eat  no  bread. 

Here  is, 

I.  Ahab's  coveting  his  neighbour's  vineyard,  which,  uniiappily, 
lay  near  his  palace,  and  was  convenient  for  a  kitchen-garden; 
perhaps,  Naboth  had  been  pleased  that  he  had  a  vineyard  which 
lay  so  advantageously  for  a  prospect  of  the  royal  gardens,  or  the 
vending  of  its  productions  to  the  royal  family — but  the  situation  of 
it  proved  fatal  to  him  ;  if  he  had  had  no  vineyard,  or  it  had  lain 
obscure  in  some  remote  place,  he  had  preserved  his  life  :  but  many 
a  man's  possessions  have  been  his  snare,  and  his  neighbourhood  to 
greatness,  of  pernicious  consequence.  Ahab  sets  his  eve  and  heart 
on  this  vineyard,  t).  2.  it  will  be  a  jiretty  addition  to  his  demesne, 
a  convenient  out-let  to  his  palace;  and  nothing  will  serve  him  but 
it  must  be  his  own.  He  is  welcome  to  the  fruits  of  it,  welcome 
to  walk  ill  it ;  Naboth  perhaps  would  have  made  him  a  lease  of  it, 
for  bis  life,  to  please  him,  but  nothing  will  please  him,  unless  he 
have  an  absolute  property  in  it,  he  and  his  heirs  for  ever:  yet  he 
is  not  such  a  tyrant  as  to  take  it  by  force,  but  fairly  proposes, 
either  to  give  him  the  full  value  of  it  in  money,  or  a  better  vinej<.rd 
in  exchange ;  he  had  lamtly  quilttd  the  gn  at  advantages  God  had 


Before  Clirist  899. 


I  KINGS,  XXI 


given  him,  of  enlarging  liisfloniiiiion  for  llie  honour  of  his  kingdom, 
by  his  victory  over  the  Syrians,  and  now  is  eagjer  to  enlarge  his 
garden,  only  for  the  convenience  of  iiis  house,  as  if  to  be  penny-wise 
would  alone  for  being  pound-foolish.  To  desire  a  convenience  to 
his  estate,  was  not  evil ;  (lliere  would  be  no  buying,  if  there  were  no 
desire  of  what  is  bought;  the  virtuous  woman  cowsirfersa/ie/rfanrf 
bvys  it ;)  but  to  desire  any  thing  inordinately,  though  we  would 
compass  ft  by  lawful  means,  is  a  fruit  of  selfishness,  as  if  we  must 
engross  all  the  conveniencies,  and  none  must  live,  or  live  comfort- 
ably, bv  us ;  contrary  to  the  law  of  contentment,  and  the  letter  of 
Ihe'tentb  commandment.  Thou  shall  not  covet  thy  neighbour's  house. 

II.  The  repulse  he  met  with  in  this  desire  ;  Naboth  would  by 
no  means  part  with  it,  v.  3.  The  Lord  forbid  it  me;  and  the 
Lord  did  forbid  it,  else  he  would  not  have  been  so  rude  and 
uncivil  to  his  prince,  as  not  to  gratify  him  in  so  small  a  matter. 
Canaan  was,  in  a  peculiar  manner,  God's  land  ;  the  Israelites  were 
his  tenants;  and  this  was  one  of  the  conditions  of  their  leases, 
that  they  shoidd  not  alienate,  (no  not  to  one  another,)  any  part  of 
(hat  which  fell  to  their  lot,  unless  in  case  of  extreme  necessity,  and 
then  only  till  the  year  of  jubilee.  Lev.  25.  28.  Now  Nabolli  fore- 
saw, that,  if  his  vineyard  were  sold  to  the  crown,  it  would  never 
return  to  his  heirs,  no  not  in  the  jubilee;  he  would  gladly  oblige 
the  king,  but  he  must  obey  God  rather  than  men,  and  therefore 
in  this  matter  desires  to  be  excused.  Ahab  knew  the  law,  or 
should  have  known  it,  and  therefore  did  ill  to  ask  that  which  his 
subject  could  not  grant  without  sin.  Some  conceive  that  Naboth 
looked  upon  his  earthly  inheritance  as  an  earnest  of  his  lot  in  the 
heavenly  Canaan,  and  therefore  would  not  part  with  the  former, 
lest  it  should  amount  to  a  forfeiture  of  the  latter:  he  seems  to 
have  been  a  conscientious  man,  who  would  rather  hazard  the 
king's  displeasure  than  offend  God ;  and,  probably,  was  one  of  the 
7000  that  had  not  bowed  the  knee  to  Baal,  for  which,  '"  may  be, 
Ahab  owed  him  a  grudge. 

III.  Ahab'sgreat  discontentand  uneasiness,  hereupon  ;  he  was, 
as  before,  ch.  20.  43.  heavy  and  displeased,  r.  4.  grew  melancholy 
upon  it,  threw  himself  upon  his  bed,  would  not  eat,  nor  admit 
lompany  to  come  to  him  ;  he  could  by  no  means  digest  the 
affront,  his  proud  spirit  aggravated  the  indignity  Naboth  did  him 
in  denying  him,  as  a  thing  not  to  be  suffered  ;  he  cursed  (he 
squeamishness  of  his  conscience,  which  he  pretended  to  consult 
the  peace  of,  and  secretly  meditated  revenge;  nor  could  he  bear 
the  disappointment,  it  cut  him  to  the  heart  to  be  crossed  in  his 
desires,  and  he  was  perfectly  sick  for  vexation.  Note,  (1.)  Dis- 
content is  a  sin  that  is  its  own  punishment,  and  makes  men 
torment  themselves;  it  makes  the  spirit  sad,  the  body  sick,  and 
all  the  enjoyments  sour;  it  is  the  heaviness  of  the  heart,  and  the 
rottenness  of  the  bones.  ( 2.)  It  is  a  sin  that  is  its  own  parent ; 
it  arises  not  from  the  condition,  but  from  the  mind  ;  as  we  find 
Paid  contented  in  a  prison,  so  Ahab  discontent  in  a  palace  ;  he 
had  all  the  delights  of  Canaan,  that  pleasant  land,  at  command, 
the  wealth  of  a  kingdom,  the  pleasures  of  a  court,  and  the  honours 
and  powers  of  a  throne  ;  and  yet  all  this  avails  him  nothing 
without  Nabolh's  vineyard.  Inordinate  desires  expose  men  to 
continual  vexations,  and  they  that  are  disposed  to  fret,  be  they 
icver  so  happy,  will  always  find  something  or  other  to  fret  at. 

5.  But  Jezebel  his  wife  came  to  him,  and  said 
unto  Iiim,  Why  is  thy  spirit  so  sad,  that  thou  eatest 
no  bread  ?  6.  And  he  said  unto  her,  Because  I 
spake  unto  Naboth  the  Jezreelite,  and  said  unto 
him.  Give  me  thy  vineyard  for  money;  or  else,  if 
it  please  thee,  I  will  ^ive  tiiee  another  vineyard 
for  it:  and  lie  answered,  1  will  not  e;ive  tliee  my 
vineyard.  7.  And  Jezebel  his  wife  said  unto  him. 
Dost  thou  now  siovern  the  kinir;dotn  of  Israel? 
Arise,  ««f/ eat  l)read,  and  let  thine  heart  be  merry  : 
1   will   iiive    tlice    the    vineyard    of    Naboth     lite 


Naboth  murdered  by  Jezebel. 

Jezreelite.  8.  So  she  wrote  letters  in  Ahab's  name, 
aud  sealed  Ihem  with  his  seal,  and  sent  the  letters 
unto  the  ehlers  and  to  the  nobles  that  uere  in  his 
city,  dwelling  with  Naboth.  9.  And  she  wrott 
in  the  letters,  saying-.  Proclaim  a  fast,  and  set 
Naboth  on  high  among  the  people:  10.  And  set 
two  men,  sons  of  Behal,  before  him,  to  bear  wit- 
ness against  him,  saying.  Thou  didst  blaspheme 
God  and  the  king.  And  then  carry  him  out,  and 
stone  him,  that  he  may  die.  11.  And  the  men  of 
his  city,  even  the  elders  and  the  nobles  who  were 
the  inhabitants  in  his  city,  did  as  Jezebel  had 
sent  unto  them,  and  as  it  ivas  written  in  the  letters 
which  she  had  sent  unto  them.  12.  They  pro- 
claimed a  fast,  and  set  Naboth  on  high  among  the 
people.  13.  And  there  came  in  two  men,  children 
of  Belial,  and  sat  before  him:  and  the  men  of 
Belial  witnessed  against  him,  even  against  Naboth, 
in  the  presence  of  the  people,  saying,  Naboth  did 
blaspheme  God  and  the  king.  Then  they  carried 
him  forth  out  of  the  city,  and  stoned  him  with 
stones,  that  he  died.  14.  Then  they  sent  to  Jezebel, 
saying,  Naboth  is  stoned,  and  is  dead.  15.  And 
it  came  to  pass,  when  Jezebel  heard  that  Naboth 
was  stoned,  and  was  dead,  that  Jezebel  said  to 
Ahab,  Arise,  take  possession  of  the  vineyard  of 
Naboth  the  Jezreelite,  which  he  refused  to  give 
thee  for  money  :  for  Naboth  is  not  alive,  but  dead. 
16.  And  it  came  to  pass,  when  Ahab  heard  that 
Naboth  was  dead,  that  Ahab  rose  up  to  go  down 
to  the  vineyard  of  Naboth  the  Jezreelite,  to  take 
possession  of  it. 

Nothing  but  mischief  is  to  be  expected  when  Jezebel  enters 
into  the  story — that  cursed  woman,  2  Kings,  9.  34. 

I.  Under  pretence  of  comforting  her  afflicted  husband,  she  feeds 
his  pride  and  passion,  and  blows  the  coals  of  his  corruptions.  It 
became  her  to  take  notice  of  his  grief,  and  to  inquire  into  the  cause 
of  it,  V.  5.  Those  have  forgotten  both  the  duty  and  affection  of 
the  conjugal  relation,  that  interest  not  themselves  in  each  other's 
troubles.  He  tells  her  what  troubled  him,  v.  6.  yet  invidiously 
conceals  Naboth's  reason  for  his  refusal,  representing  it  as  peevish, 
when  it  was  conscientious  ;  /  will  nut  give  it  thee,  whereas  he  said, 
/may  not.  What?  (says  Jezebel,  v.l.)  Dost  thou  govern  Israel? 
Arise,  and  eat  bread.  She  does  well  to  persuade  him  to  shake 
off  his  melancholy,  and  not  to  sink  under  his  burthen,  to  be  easy 
an  cheerful;  whatever  was  his  grief,  grieving  would  not  redress 
it,  but  pleasantness  would  alleviate  it;  her  plea  is.  Dost  thou 
now  govern  Israel?  This  is  capable  of  a  good  sense,  "  Does  it 
become  so  great  a  prince  as  thou  art,  to  cast  thyself  down  for  so 
small  a  matter?  Thou  shamest  thyself,  and  profanest  thy  crown  ; 
it  is  below  thee  to  take  notice  of  so  inconsiderable  a  thing.  Art 
thou  fit  to  govern  Israel,  who  hast  no  better  a  government  of  thine 
own  passions?  or,  hast  thou  so  rich  a  kingdom  at  command,  and 
canst  not  thou  be  without  this  one  vineyard  ?"  We  should  learn  to 
quiet  ourselves,  under  our  crosses,  with  the  thoughts  of  the  mercies 
we  enjoy,  especially  our  hopes  of  the  kingdom.  But  she  meant 
it  in  a  bad  sense,  "  Dost  tlioii  govern  Israel,  and  shall  any 
subject  thou  hast  deny  thee  any  thing  thou  hast  a  mind  to?  Art 
thou  a  king?  It  is  below  thee  to  buy  and  pay,  imicli  more  to  beg 
and  pray;  use  thy  prerogative,  and  take  by  force  what  thou  canst 
not  compass  by  fair  means;  instead  of  resenting  the  affront  ihiis, 


Before  Christ  899. 


I  KINGS,  XXI. 


Naboth  muideied  by  Jezebel. 


lovciige  it.  If  lli<)u  kiiowest  not  liow  to  support  tlie  tlignity  of 
a  kiiiir,  let  me  alone  to  do  it;  give  me  but  leave  to  make  use  of  thy 
iianie,  ami  I  will  soon  tjivc  l/u-e  tin-  vineyard  (if  Nabnlh;  right 
or  wrong,  it  shall  be  thy  own  shortly,  and  cost  thee  nothing." 
Unha|)])v  princes  those  are,  and  hnrried  apace  toward  their  ruin, 
who  have  those  about  Iheni  that  stir  them  up  to  acts  of  tyranny, 
and  teach  them  how  to  abuse  their  power. 

II.  In  order  to  the  gratifying  of  him,  she  projects  and  compasses 
the  death  of  Naboth;  no  less  than  his  blood  will  serve  to  atone 
for  the  affront  he  had  given  to  Ahab,  which  she  thirsts  after  the 
more  greedily,  because  of  his  adherence  to  the  law  of  the  God 
of  Israel.  Had  she  aimed  only  at  his  land,  her  false  witnesses 
might  have  sworn  him  out  of  that  by  a  forged  deed;  (she could  not 
have  set  up  so  weak  a  title,  but  the  elders  of  Jezreel  would  have 
adjudaed  it  good;)  but  the  adulteress  will  hunt  for  the  precious 
tije,  Prov.6.26.  Revenge  is  sweet,  Naboth  must  die,  and  die  as 
a  malefactor,  to  gratify  it. 

1 .  Never  were  more  w  icked  orders  given  by  any  prince,  than 
tliese  which  Jezebel  sent  to  the  magistrates  of  Jezreel,  r.B,9,10. 
She  borrows  the  privy-seal,  but  the  king  shall  not  know  what  she 
will  do  with  it:  it  is  probable  this  was  not  the  first  time  he  had  lent 
it  her,  but  that  with  it  she  had  signed  warrants  for  the  slaying  of 
the  prophets.  She  makes  use  of  the  king's  name,  knowing  the 
thing  would  please  hiui  when  it  was  done,  yet  fearing  he  might 
scruple  the  manner  of  doing  it ;  in  short,  she  commands  them,  upon 
their  allegiance,  to  put  Naboth  to  death,  without  giving  them  any 
reason.  Had  she  sent  witnesses  to  inform  against  him,  the  judges 
(who  must  go  secundum  allegata  ct  probata — according  to  allega- 
tions andproofs)  might  have  been  imposed  upon,  and  their  sentence 
had  been  rather  their  uidiappiness  than  their  crime;  but  to 
oblige  them  to  find  the  witnesses,  sons  of  Belial,  to  suborn  them 
themselves,  and  then  to  give  judgment  upon  a  testimony  which 
they  knew  to  be  false,  was  such  an  impudent  defiance  to  every  thing 
that  is  just  and  sacred,  as  we  hope  cannot  be  paralleled  in  any 
story;  she  must  look  upon  the  elders  of  Jezreel  as  men  perfectly 
/ost  to  every  thing  that  is  honest  and  honourable,  when  she  expected 
these  orders  should  be  obeved  ;  but  she  will  put  them  in  a  way 
how  to  do  it,  having  as  much  of  the  serpent's  sublilty  as  she  had 
of  his  poison. 

(1.)  It  must  be  done  under  colour  of  religion. — "  Proclaim 
a  fast,  signify  to  your  city  that  you  are  apprehensive  of  some 
dreadful  judgment  coming  upon  you,  which  you  must  endeavour  to 
avert,  not  only  by  prayer,  but  by  finding  out  and  by  putting  away 
the  accursed  thing,  take  on  you  to  be  afraid  that  there  is  some 
great  o/fender  among  you  undiscovered,  for  whose  sake  God  is 
niigrv  with  your  city;  charge  the  people,  if  they  know  of  any 
such,  on  that  solemn  occasion  to  inform  against  him,  as  they 
tender  the  welfare  of  the  city,  and  at  last  let  Naboth  be  fastened 
upon  as  the  suspected  person,  probably,  because  he  does  not  join 
with  his  neighbours  in  their  worship:  That  may  serve  for  a 
pretence  to  set  him  mi  high  among  the  people,  to  call  him  to  the 
()ar;  let  proclamation  be  made,  if  any  one  can  inform  the  court 
against  the  prisoner,  and  prove  him  to  be  the  Achan,  they  shall  be 
lieard  ;  and  then  let  the  witnesses  appear  to  give  evidence  against 
him."  Note,  There  is  no  wickedness  so  vile,  so  horrid,  but  religion 
has  sometin)es  been  ujade  a  cloke  and  cover  for  it.  We  must  not 
think  at  all  the  worse  of  fasting  and  praying  for  their  having  been 
sometimes  thus  abused,  but  much  the  worse  of  those  wicked 
designs  that  have  at  any  lime  been  carried  on  under  the  umbrage 
of  them. 

(2.1  It  must  be  done  under  colour  of  justice  too,  and  with  the 
formalities  of  a  legal  process.  Had  she  sent  to  them  to  hire  some 
of  tlieir  banditti,  some  desperate  ruffians,  to  assassinate  him,  to  stab 
him  as  he  went  along  the  streets  in  the  night,  it  had  been  bad 
enough;  but  to  do  il  by  a  course  of  law,  to  use  that  power  for  the 
murdering  of  the  innocent,  which  ought  to  be  their  protection, 
was  such  a  violent  perterling  of  justice  and  judgment  as  yet  we  are 
bid  not  to  marvel  at,  Eccl.  5.0.  The  crime  they  must  lay  to  his 
charge,  was,  blnspheminq  Gad  and  the  king;  a  complicated 
bias,.hemy.     Sure  she  could  not  think  to  put  a  blasphemous  sense 


upon  the  answer  he  had  given  to  Ahab,  as  if  denying  him  hi( 
vineyard  were  blaspheming  the  king,  and  giving  the  divine  laVv  for 
the  reason,  were  blaspheming  God.  No,  she  pretends  not  any 
ground  at  all  for  the  charge;  though  there  was  no  colour  of  truth 
in  it,  though  witnesses  must  swear  it,  and  Naboth  must  not  be 
permitted  to  speak  for  himself,  or  cross-examine  the  witnesses,  but 
immediately,  under  pretence  of  a  universal  detestation  of  the  crime, 
they  must  carry  him  out  and  stone  him.  His  blaspheming  God 
woidd  be  the  forfeiture  of  his  life,  but  not  of  his  estate,  and 
therefore  he  is  also  charged  with  treason,  in  blaspheming  the  king, 
for  which  his  estate  was  to  be  confiscated,  that  so  Ahab  might  have 
his  vineyard. 

Never  were  wicked  orders  more  wickedly  obeyed,  than  tliese 
were  by  the  magistrates  of  Jezreel.  They  do  not  so  much  a.s 
dispute  the  command,  or  make  any  objections  against  il,  though 
so  palpably  unjust ;  but  punctually  observed  all  the  particulars  of  it, 
either  because  they  feared  Jezebel's  cruelty,  or  because  they  hated 
Nabolh's  piety,  or  both :  They  did  as  it  was  written  in  the 
letters,  v.\\,\2.  neither  made  any  difficulty  of  it,  nor  met  with 
any  difficulty  in  it,  but  cleverly  carried  on  the  villany,  they  stoned 
Naboth  to  death,  u.l3.  and,  as  it  should  seem,  his  sons  with  him, 
or  after  him:  for,  when  God  came  to  make  inquisition  for  blood, 
we  find  that  article  in  the  account,  2  Kings,  9.26.  I  have  seen  the 
blood  of  Naboth  and  the  blood  of  his  sons.  Perhaps  they  were 
secretly  murdered,  that  they  might  not  claim  their  father's  estate, 
or  complain  of  the  wrong  done  him.  Let  us  take  occasion,  from 
this  sad  story,  (1.)  To  stand  amazed  at  the  wickedness  of  the 
wicked,  and  the  power  of  Salan  in  the  children  of  disobedience. 
What  a  holv  indignation  may  we  be  filled  with,  to  see  wickedness  in 
the  place  of  judgment,  Eccl.  3. 16.  (2.)  To  lament  the  hard  case 
of  oppressed  innocency,  and  to  mingle  our  tears  with  the  tears  oj 
the  oppressed  that  have  no  comforter,  while  on  the  side  of  the 
oppressors  there  is  power,  Eccl.  4. 1.  (3.)  To  commit  the  keeping 
of  our  lives  and  comforts  to  God,  for  innocency  itself  will  not  always 
be  our  security.  ( 4.)  To  rejoice  in  the  belief  of  a  judgment  to  come, 
in  which  such  wrong  judgments  as  these  will  be  called  over. 
Now  we  see  that  there  be  just  men  to  whom  it  happens  according 
to  the  work  of  the  wicked,  Eccl. 8. 14.  but  all  will  be  set  to  rights 
in  the  great  day. 

III.  Naboth  being  taken  off,  Ahab  takes  possession  of  his 
vineyard.  1.  The  elders  of  Jezreel  sent  notice  to  Jezebel  very 
unconcernedly;  sent  it  her  as  a  piece  of  agreeable  news,  Nubolhis 
stoned,  and  is  dead,  v.  14.  Here  let  us  observe,  that  as  obsequious 
as  the  elders  of  Jezreel  were  to  Jezebel's  orders  which  she  sent 
from  Samaria  for  the  murder  of  Naboth,  so  obsequious  were  the 
elders  of  Samaria  afterwards  to  Jehu's  orders  which  he  sent  from 
Jezreel  for  the  murder  of  Ahab's  seventy  sons,  only  that  was  not 
done  by  course  of  law,  2  Kings,  10.6,7.  Those  tyrants  that,  by 
their  wicked  orders,  debauch  the  consciences  of  their  inferior 
magistrates,  may,  perhaps,  find  at  last  the  wheel  return  upon  them; 
and  that  those  who  will  not  stick  to  do  one  cruel  thing  for  them, 
will  be  as  ready  to  do  another  cruel  thing  against  them.  2.  Jezebel, 
jocund  enough  that  her  plot  succeeded  so  well,  brings  notice  to 
Ahab,  that  Naboth  is  not  alive,  but  dead,  therefore  Arise,  take 
possession  of  his  vineyard,  v. 15.  He  might  have  taken  possession 
by  one  of  his  officers,   but  .so  pleased  is   he  with  this  accession  to 

his  estate,  that  he  will  make  a  j ney  to  Jezreel  himself  to  enloi 

upon  it;  and  it  should  seem  he  went  in  slate  too,  as  if  he  had  got 
some  mighty  victory,  for  Jehu  remembers,  long  after,  that  he  and 
Bidkar  attended  him  at  this  time,  2  Kings,  9. 2.5.  If  Nabolh's  sons 
were  all  put  to  death,  Ahab  thought  hiujself  entitled  to  the 
estate,  ob  defectum  sanguinis  (as  our  hiw  expresses  it.)  If  not. 
yet,  Naboth  dying  as  a  criminal,  lie  claimed  it  ob  delictun 
criminis.  Or,  if  neither  would  make  him  a  aood  title,  the  absoluls 
power  of  Jezebel  will  give  it  him,  and  who  dares  oppose  il . 
Might  often  prevails  against  right,  and  woiubrful  is  the  divine 
patience,  that  suffers  it  to  do  so.  God  is  certainly  of  purer  eyes 
than  to  behold  iniquity,  and  yet  for  a  time  keeps  silence  when 
the  wicked  devours  the  man  'that  is  more  righteous  than  hr. 
Hah. 1.13. 


Before  Christ  899. 


1  KINGS,  XXI. 


Aliab's  Doom  foretold 


]7.  And  tlie  word  of  the  Lord  came  to  Elijah 
the  Tishbite,  sayinc:,  18.  Arise,  go  down  to  meet 
A  hah  king  of  Israel,  which  is  in  Samaria:  behold, 
lie  is  in  tlie  vineyard  of  Naboth,  whither  he  is  gone 
down  to  possess  it.  19.  And  thon  shall  speak  nnto 
liim,  saying',  Thus  saith  the  Lord,  Plast  thou 
killed,  and  also  taken  possession?  And  thou  shall 
speak  unto  him,  saying,  Thus  sailh  the  Lord,  in 
the  place  where  dogs  licked  the  blood  of  Naboth 
shall  dogs  lick  thy  blood,  even  thine.  20.  And 
Ahab  said  to  Elijali,  Hast  thou  fonnri  me,  O  mine 
enemy?  And  he  answered,  1  have  found  fJiee : 
because  thou  hast  sold  thyself  to  work  evil  in  the 
sight  of  the  Lord.  21.  Behold,  I  will  bring  evil 
upon  thee,  and  will  take  away  thy  posterity,  and 
will  cut  off  from  Ahab  him  that  pisseth  against  the 
^vall,  and  him  that  is  shut  up  and  left  in  Israel, 
22.  And  will  make  thine  house  like  the  house  of 
Jeroboam  the  son  of  Nebat,  and  like  the  house  of 
Baasha  the  son  of  Ahijah,  for  the  provocation 
wherewith  thou  hast  provoked  me  to  anger,  and 
made  Israel  to  sin.  23.  And  of  Jezebel  also  spuke 
liie  Lord,  sayfi-ig,  I'he  doi^s  shall  eat  Jezebel  hy  llu- 
wall  of  Jezreel.  24.  Him  that  dieth  of  Ahab  in  tiie 
city  the  dogs  shall  eat;  and  him  that  dieth  in  the 
field  shall  the  fowls  of  the  air  eat.  25.  But  there 
was  none  like  unto  Ahab,  which  did  sell  himself  to 
work  wickedness  in  the  sight  of  the  Lord,  whom 
Jezebel  his  wife  stirred  up.  26.  And  he  did  very 
abominably  in  following  idols,  according  to  all 
//iiii!>s  as  did  the  Amorites,  \>  hom  the  Lord  cast  out 
l)efore  the  children  of  Israel.  27.  And  it  came  to 
pass,  when  Ahab  heard  those  words,  that  he  rent 
his  clothes,  and  put  sackcloth  upon  his  flesli,  and 
fasted,  and  lay  in  sackcloth,  and  went  softly.  28.  And 
the  word  of  the  Lord  came  to  Elijah  the  Tishbite, 
saying,  29.  Seest  thon  how  Ahab  humbleth  him- 
self Infore  me?  because  he  humbleth  himself  before 
nie,  I  will  not  bring  the  evil  in  his  days:  but  in  his 
son's  (lays  will  I  bring  the  evil  upon  his  house. 

In  lliese  verses,  we  may  oljserve, 

I.  'I'lie  vcrv  liiul  character  lliat  is  given  of  Atiab,  ii.25,26. 
«liii-li  coiiifs  ill  here,  to  justify  God  in  ttie  lieavy  sentence  passed 
ii|ir)ii  liini,  iiii'.l  to  shew,  that,  though  it  was  passed  upon  occasion 
"I  his  sin  ill  Ihe  matter  of  Naboth,  (which  David's  sin  in  the 
iiiiiticr  of  Uriali  did  too  much  resemble,)  yet  God  would  not  have 
piiiiislu-d  him  so  severely,  if  he  had  not  been  guilty  of  many  other 
sins,  especially  idolatry;  whereas  David,  except  in  that  one  matter, 
did  I  lull  which  was  right.  Bnt  for  Ahab,  there  was  none  like  him ; 
s(i  Inpcnions  and  industrious  in  sin,  and  that  made  a  trade  of  it. 
IIl'  sold  hiiimelj  to  nor/c  ivickedness,  that  is,  he  made  himself  a 
perfect  slave  lo  his  lusts,  and  was  as  much  at  their  beck  and  com- 
mand, as  ever  any  servant  was  at  his  master's.  He  was  wholly 
piven  lip  to  sin,  and,  upon  condition  he  might  have  the  pleasures 
iif  il,  he  would  take  the  waijes  of  it,  which  is  death,  Rom. 6. 23. 
Blessed  I'aul  complains  that  he  was  sold  under  sin,  Rom.  7. 14.  as 
a  (xior  captive  against  his  will;  but  Ahab  was  voluntary,  he  sold 
liimsvlf  tosin;  of  choice,  and  as  his  own  act  and  deed,  he  submitted 
lo  the  dominion  of  sin.     This  did   not  excuse  him,   that  Jezebel 


his  tviff  stirred  him  vp  to  do  wickedly,  and  made  him,  m  .nanj 
respects,  worse  than  otherwise  he  would  have  been,  'lo  vhal 
a  pitch  of  impiety  did  he  arrive,  who  had  such  tinder  of  corrupliiij 
in  his  heart,  and  such  a  temper  in  his  bosom  to  .strike  fire  into  it 
In  manv  tl-irgs,  he  did  ill,  but  he  did  most  abominably  in  fulluiciii^ 
idols,  like  the  Canaanites  ;  his  immoralities  were  very  piovokint; 
to  God,  but  his  idolatries  were  especially  so.  Israel's  case  was 
i  sad,  when  a  prince  of  such  a  character  as  this  reigned  over 
I  them. 

II.  The  message  which  Elijah  was  sent  with  to  him,  when  he 

went  to  take  possession  of  Nr.l-..tli's  vineyard,  d.  17  .  .19.    tlilherto, 

God  kept  silence,  did  not  intercept  Jezebel's  letters,   nor  stay  the 

process  of  the  elders  of  Jezreel;   but  now  Ahab  is  reproved,  and 

his  sin  set  in  order  before  his  eyes.     1.  The  person  sent  is  Elijati. 

A   prophet  of  lower  rank  was   sent  with  messages    of    kindness 

to  him,  c/i.20. 13.     But  the  father  of  the  pro|)hets  is  sent  to  try 

him,  and  corr'einn  him,  for  his  murder.     2.  The  place  is  Naboth's 

vineyard  ;  the  time  just  when  he  was  taking  possession  of  it;  then, 

and  there,   must  his  doom  be   read   him.     By  taking   possession, 

he  avowed  all  that  was  done,  and  nisde  himself  guilty,  ex  post 

facto — as  an  accessory  after  the  fact.     There  he  was  taken   in 

1  the  commission  of  the  errors,  and  therefore  the  conviction  wouhl 

t  com.e  upon  him  with  so  much  the  more  force.     "What  hast  thou 

[to  do  ill  this  vineyard?    What  good  canst  thon   expect  from   v.. 

'<  when  it  is  purchased  with  blood,  Hal).2. 12.  and  thon  hast  caused 

I  the  ou-ncr  tliirenf  to  lose  his  life?"  Job,  31.39.     N<>V'  that  he  was 

pleaslrg  himself   with  his  Hl-gotten   wealth,  and  giving  direction 

fur  II  e  Inriiing  of   this  vineyard   into  a  flower-garden,    his  vieiit. 

in  /lis  buwi'is  i.v  niniea.      iie  a/iail  not  feet  quitmcas.       iVheit  he  is 

about  tofill  his  belly,  God  shall  cast  the  fury  of  his  wrath  njinn  him. 

Job,  20.  14,20,23.      Let  lis  see  what  passed  between  them. 

(1.)  .Ahab  vents  his  wrath  against  Elijah,  falls  into  a  passion 
at  the  sight  of  him,  and,  instead  of  humbling  himself  before  the 
i  prophet,  as  he  ought  to  have  done,  2  Chron.  36. 12.  is  ready 
to  fly  in  his  face.  Hast  tliou  found  me,  O  mine  enemy?  t).20. 
This  shews,  [1.]  That  he  hated  him;  the  last  time  we  found 
them  together,  they  parted  very  good  friends,  cA.18.46.  then 
Ahab  had  countenanced  the  reformation,  and  therefore  then  all 
was  well  between  him  and  the  prophet;  but  now  lie  was  relapsed, 
and  worse  than  ever;  his  conscience  told  him  he  had  made  God 
his  enemy,  and  therefnie  he  cipiild  not  expect  I'.lijali  ihniild  be  his 
fri°nd.  Note,  That  man's  condition  is  very  miserable,  that  lias 
made  the  word  of  God  his  enemy,  and  very  desjierate,  lliut  reckons 
the  ministers  of  that  word  his  enemies,  because  they  tell  him  tlie 
truth,  Gal.4.1G.  .Ahab,  having  S(;ld  himself  to  sin,  was  resi  Ived 
to  stand  to  his  bargain,  and  could  not  einlii  e  him  that  v.onld  June 
helped  to  recover  himself.  [2.]  That  he  feareil  hiiii.  Host  thou 
found  me?  Intimating  that  he  shunned  him  all  he  could,  and  it  »as 
now  a  terror  to  him  to  see  him.  The  sight  of  liiiii  was  like  tluil  of 
the  hand-writing  upon  the  wall,  to  Belshazzar,  it  made  his  coun- 
tenance change,  the  joints  of  his  loins  xcere  loosed,  and  his  hvees 
smote  one  against  another.  Never  was  poor  debtor  or  criminal  so 
confounded  at  the  sight  of  the  officer  that  came  to  arrest  him. 
Men  may  thank  themselves,  if  they  make  God  and  his  word  a 
terror  to  them. 

(2.)  Elijah  denounces  God's  wrath  against  Ahab;  /  have  found 
thee:  (says  he,  t>.  20.)  because  thou  hast  sold  thyself  to  work  coil. 
Note,  Those  that  give  up  themselves  to  sin,  will  certainly  be  found 
out,  sooner  or  later,  to  their  unspeakable  horror  and  amazement. 
Ahab  is  now  set  to  the  bar,  as  Naboth  was,  and  trembles  more  than 
he  did. 

[1.]  Elijah  finds  the  indictment  against  him,  and  convicts  him, 
upon  the  notorious  evidence  of  the  fact,  v.  19.  Hast  thou  killed, 
and  also  taken  possession?  He  is  here  charged  with  the  murder  of 
Naboth  ;  and  it  would  not  serve  him  to  spy  the  law  killed  him  ;  (per- 
verted justice  is  the  highest  injustice  ;)  or,  that  if  he  were  niijiistiv 
prosecuted,  it  was  not  his  doing,  he  knew  nothing  of  it:  for  it  wa« 
to  please  him  that  it  was  done,  and  he  had  shewed  himself  pleased 
with  it,  and  so  had  made  himself  enilty  of  all  that  was  done  in  the 
unjust  orosecution  of  Naboth.     He  killed,  for  he  took  possession. 


Before  Clirist  899. 


I  KINGS.  XXI,  XXIl. 

Tfita  traiitit 


If  he  takes  the  garden,  lie  takes  the  Riiill  witli  it 

XUm  oneri; — T/ie  land  with  tlin  iiirmtilinnirr. 
f'l.]  He  passes  jtidgiiient  itpoii    liiin,  'rtiiit   liis  fainilv  .slioiihl  lie 

(niiied  and  rooted  out,  r. '2  I .  and  all  his  poslerily  cut  off.  Tliat 
/lis  house  should  be  made  like  the  houses  of  his  wicked  prede- 
cessors, Jerohoam  and  Raaslia,  r. '22.  |)arlicidarly,  lliat  thevuho 
died  in  the  citv,  should  he  meat  for  do^s,  and  liiey  who  died 
in  the  field,  meat  for  birds,  v.'lA.  wliicli  had  been  foretold  of 
Jeroboam's  house,  c/i.  14. 1 1 .  and  of  Baasha's,  c/<.  1G.4.  That 
Jezebel,  particularly,  shoiilil  be  devoured  by  dogs,  w.2.3.  which  was 
fulfilled,  '2  Kings,  9.3(5.  and  as  for  Ahab  himself,  that  the  dogs 
should  licU  his  hlnnd  in  the  very  ssme  place  where  they  licked 
Nabolh's, )'.  10.  "Thi/  htood,  even  thine,  though  it  be  royal  blood, 
though  it  swell  Ihy  veins  with  pride,  and  boil  in  thy  heart  with 
anger,  ere  long  it  sliall  be  an  entertainment  for  the  dogs;"  which 
was  fulfilled,  vh.  '22.  30.  This  intimates  that  he  should  die  a 
violent  death,  should  come  to  his  grave  with  blood,  and  that  dis- 
grace should  attend  him,  the  foresight  of  which  mu.st  needs  be  a 
great  mortification  to  a  proud  man.  Punishments  after  death  are 
here  most  insisted  on,  which,  though  such  as  affected  the  body  only, 
perhaps  were  designed  as  figures  of  the  soul's  misery  after  death. 
III.  Ahab"s  humiliation  under  the  sentence  passed  upon  him, 
and  the  favourable  message  sent  him  thereupon. 

1.  \hal)  was  a  kind  of  penitent.  The  message  Elijah  delivered 
him,  in  (lod's  name,  put  him  into  a  fright  for  the  present,  so  that 
he  rent  his  clothes,  and  put  on  sackcloth,  v.2T.  He  was  still  a 
proud  hardened  sinner,  and  yet  thus  reduced.  Note,  God  can 
miike  the  stoutest  heart  to  tremble,  and  the  proudest  to  humble 
itself.  His  word  is  quick  and  powerful,  and  is,  when  he  pleases 
to  make  it  so,  like  a/ire,  and  a  hammer,  Jer.  23.29.  It  made 
Feli\  tremble.  .\hab  put  on  the  garb  and  guise  of  a  penitent,  and 
yet  his  heart  was  unhumbled  and  unchanged.  After  this,  we 
find,  he  hated  a  faithfnl  prophet,  ch.  22.  8.  Note,  it  is  no  new 
thing  to  find  the  shew  and  profession  of  repentance,  where  yet 
there  the  truth  and  substance  of  it  are  wanting.  Ahab's  repent- 
ance was  only  what  might  be  seen  of  men  :  Seest  thou  (says  God 
lo  niijalO  how  Ahab  hutnhles  himself?  it  was  external  only ;  the 
garments  rent,  but  not  the  heart.  An  hypocrite  may  go  very  far 
in  the  outward  performances  of  holv  duties,  and  yet  come  short. 

2.  He  obtained,  hereby,  a  reprieve,  which  I  may  call  a  kind  of 
pardon.  Though  it  was  but  an  outside  repentance,  (lamenting 
the  iiMlgment  only,  and  not  the  sin,)  though  he  did  not  leave  his 
idols,  nor  restore  the  vineyard  to  Naboth's  heirs,  yet,  because  he 
(lid  hereby  give  some  glory  to  God,  God  took  notice  of  it,  and 
biide  FJijali  take  notice  of  it  ;  Seest  thou  how  Ahab  humbles 
hiiii.silj!'v.20.  In  consiileration  of  this,  the  threatened  ruin  of 
his  house,  which  had  not  been  fixed  to  any  time,  should  be 
niljniirnrd  to  his  sou's  days.  The  sentence  should  not  be  revoked, 
hut  the  execution  suspended.  Now,  (1.)  This  discovers  the  great 
goodness  of  God,  and  his  readiness  to  shew  mercy,  which  here 
rijniccs  against  judgment.  Favour  is  shewed  to  this  wicked  man, 
that  God  might  magnify  his  goodness,  (says  Bishop  Sanderson,) 
even  to  the  hazard  of  his  other  divine  perfections;  as  if  (says  he) 
fiod  would  be  thought  unholy,  or  untrue,  or  unjust,  (though  he 
be  none  of  these,)  or  any  thing,  rather  than  unmerciful.  (2.)  This 
teaches  us  to  take  notice  of  that  which  is  good,  even  in  those  who 
are  not  so  good  as  they  should  be  :  let  it  be  commended  as  far  as 
it  !;(>es.  (3.)  This  gives  a  reason  why  wicked  people  sometimes 
jirosper  long:  God  is  rewarding  their  external  services  with 
external  mercies.  (4.)  This  encourages  all  those  that  truly  repent, 
and  unfeignediv  believe  the  holy  gospel.  If  a  pretending  partial 
jienilent  shall  go  to  his  house  reprieved,  doubtless,  a  sincere 
penitent  sliall  go  to  his  house  justified. 

CHAP.  XXII. 

7%i.«  cliiiiiler/inislirs  the  liislortj  of  Ahab's  reign.  It  uas  promised,  in  the  close 
of  Ihefarenoiiig  chiipler,  thitt  the  ruin  of  Itis  lionse  should  not  come  in  his  days. 
Lilt  /ii,« days  inre  soon  at  an  end.  His  war  with  the  Syrians, at  Rainoth-gitead, 
it  that  whieh  k  f  /i;it  e  an  nccounl  of  in  this  chapter.  I.  Ills  preparations  for 
that  aar.     IJe  constdled,\.  His  privycouucil,  v.  I .  .'i.    2.  Jeliosliaphal,  v.  i. 


1.     A   ND 
•  /jL    vvai 


Jelioshapliafs  League  wilh  Aliah. 

S.  IIU  propliils.  (1.)  Ilia  own,  who  encouraged  him  to  go  on  this  rxprdi 
lion,  r. a, a.  '/.edtliiah  particutiirln,  i-.  11,12,  (2.)  A  prophet  oj  tin 
Lord,  Micaiah,  who  wwi  dtsired  tn  come  by  Jehoslinpfiat,  v.7,ti.  sent  for 
r.  y,  10,  IS.  I  I.  upbraided  Ahali  with  his  confidence  in  t lie  false  prophets, 
r.  l.j.  but  forelotU  his  fall  in  this  erpedilion,  v.\&  .  .\S.  and  gave  him  an 
account  how  he  came  lo  be  thus  imposed  upon  by  hit  prophets,  v.  \9  .  .23, 
He  is  abused  by  Zcdekiah,  v.2l,-li.  and  imprisoned  by  Ahab,  v.  26  .  .2», 
II.  The  bnltle  itself:  in  a-hich,  1.  Jeaoshaphut  is  exposed.  But,  2.  Ahab  it 
slain,  r.2J  ..  -lU.  I'l  the  cl.ise  of  the  chtpter,  we  hare  a  short  account 
(  1.)  Of  the  good  rrign  of  .Jehoshaphat  liing  of  Judah,  v.i\  .  .50.  (  2.)  OJ 
the  wicked  reign  of  Ahaziah  king  of  Israel,  v.  HI  ..  .IS. 

tlicy  contiiiuefl  llifee  years  without 
r  lielween  Syria  and  Israel.  2.  And  it 
came  to  pass  in  the  thifd  year,  I  hat  Jehoshaphat 
the  king  of  Jmhih  came  down  to  tlie  king  of 
Israel.  3.  And  the  kitig-  of  Israel  said  ttnto  his 
servants.  Know  ye  that  Ramolh  in  Ciilead  is  our's, 
and  we  be  still,  and  take  it  not  out  of  the  hand  of 
the  king-  of  Syria?  4.  And  he  said  unto  Jelio- 
shaphat,  Wilt  thou  go  witli  me  to  battle  to 
Ramoth-gilead  ?  And  Jehoshaphat  said  to  the 
king  of  Israel,  I  am  as  thou  art,  my  people  as  thy 
people,  my  horses  as  thy  horses.  5.  And  Jeho- 
shaphat said  unto  the  king  of  Israel,  Inquire,  1  pray 
thee,  at  the  word  of  the  Lord  to-day.  6.  Tiien 
the  king  of  Israel  gathered  the  prophets  together, 
about  four  hundred  men,  and  said  unto  them. 
Shall  I  go  against  Ramoth-gilead  to  battle,  or 
shall  I  forbear  ?  And  they  said,  Go  up;  for  tiie 
LoRU  shall  deliver  it  into  the  hand  of  tiie  king. 
7.  And  Jehoshaphat  said.  Is  there  not  here  a 
prophet  of  the  Lord  besides,  that  we  might 
inquire  of  him  ?  8.  And  the  king  of  Israel  said 
unto  Jehoshaphat,  latere  is  yet  one  man,  Micaiali 
the  son  of  Imlah,  by  whom  we  may  inquire  of  tiie 
Lord  :  but  I  hate  him  ;  for  he  doth  not  propliesy 
good  concerning  me,  but  evil.  And  Jehoshapiiat 
said,  Let  not  the  king  say  so.  9.  Then  llie  kinu  of 
Israel  called  an  officer,  and  said,  Hasten  liillier 
Micaiah  the  son  of  Imlaii.  10.  And  the  king  of 
Israel  and  Jehoshaphat  the  king  of  Judaii  sat  each 
on  his  throne,  having  put  on  tlieir  robes,  in  a  void 
place  in  the  entrance  of  tlie  gate  of  Samaria  ;  and 
all  the  prophets  pro|)iiesied  liefore  litem.  1  I.  And 
Zedekiah  the  son  of  Chenaanah  made  liitn  horns 
of  iron :  and  he  said.  Thus  saitli  tiie  Lord,  With 
these  shalt  tiiou  push  the  Syrians,  until  thou  have 
consumed  them.  12.  And  all  the  prophets  pro- 
phesied so,  saying.  Go  up  to  Ramoth-gilead,  and 
prosper:  for  the  Lord  shall  deliver  it  into  the 
king's  hand.  13.  And  tiie  messenger  that  was 
gone  to  call  Micaiah  spake  unto  liitn,  saying. 
Behold  now,  the  words  of  the  prophets  declitre 
good  unto  the  king  with  one  niuuth :  let  thy  word, 
I  pray  thee,  be  like  the  word  of  one  of  llieiti,  and 
speak  that  which  is  good.  14.  And  Micaiali  sai<l. 
As  the  Lord  livetli,  what  the  Lord  .sailli  tiiiln 
me,  that  will  I  speak. 

Though  Ahab  continued   under  guilt  .nnd  wrath,  and  lie  <|oM,f- 
'I  nion  of  the  lusts  to  which    he  had   sold    himself,  yet,  as  a  iiv.aii/ 


Before  Christ  897, 


I  KINGS,  XXII. 


Jehoshaphat's  League  with  Ahab. 


•or  his  professioDs  of  repentance  and  humiliation,  though  tlie  time 
drew  near  when  he  should  descend  into  battle  and  perish,  yet  we 
bave  him  blessed  with  a  three  years'  peace,  v.l.  and  an  honour- 
iible  visit  made  him  by  Jehoshaphat  king  of  Judah,  u.  2.  The 
Jews  have  a  fabulous  conceit,  that,  when  Ahab  humbled  himself 
lor  his  sin,  and  lay  in  sackcloth,  he  sent  for  Jehoshaphat  to  come 
to  him,  to  chastise  him  ;  and  that  he  staid  with  him  for  some  time, 
and  £jave  him  so  many  stripes  every  day.  That  is  a  groundless 
Iradilion.  He  came  now,  it  is  probable,  to  consult  with  him 
about  the  affairs  of  their  kingdoms.  It  is  strange  that  so  great  a 
man  as  Jehoshaphat  would  pay  so  much  respect  to  a  kingdom 
revolted  from  the  house  of  David  ;  and  that  so  good  a  man  would 
shew  so  much  kindness  to  a  king  revolted  from  the  worship  of 
<in(|.  But,  thong;!)  he  was  a  godly  man,  his  temper  was  too  easy, 
«liich  betrayed  him  into  snares  and  inconveniencies. 

Tlie  Syrians  durst  not  give  Ahab  any  disturbance.      But, 

I.  Ahab  here  meditates  a  war  against  the  Syrians,  and  advises 
concerning  it  with  those  about  him,  v. 3.  The  king  of  Syria  gave 
him  the  provocation  ;  when  he  lay  at  his  mercy,  he  promised  to 
restore  him  his  cities,  cA.  20.  34.  and  Ahab  foolishly  took  his 
word,  when  he  ought  not  to  have  dismissed  him,  till  the  cities  had 
been  put  into  his  possession.  But  now,  he  knows  by  experience, 
ivliJit  he  ought  to  have  considered,  that  as  the  kisses,  so  the 
promises,  of  an  enemy  are  deceitful;  and  there  is  no  confidence 
to  be  put  in  leagues  extorted  by  distress.  Ben-hadad  is  one  of 
those  princes  that  think  themselves  bound  by  their  word  no  further 
and  no  longer  than  it  is  for  their  interest.  Whether  any  other 
cities  were  restored,  we  do  not  find,  but  Ranioth-gilead  was  not; 
a  considerable  city  in  the  tribe  of  Gad,  on  the  other  side  Jordan, 
a  Levites'  city,  and  one  of  Ihe  cities  of  refuge.  Ahab  blames 
himself,  and  his  people,  that  they  did  not  bestir  themselves  to 
recover  if  out  of  the  hands  of  the  Syrians,  and  to  chastise  Ben- 
hadad's  violation  of  his  league;  and  resolves  to  let  that  ungrateful 
perfidious  prince  know,  that,  as  he  had  given  him  peace,  he  could 
jfive  him  trouble.  Ahab  has  a  good  cause,  vet  succeeds  not. 
•iqiiity  is  not  to  be  judge<l  of  by  |)rosperitv. 

II.  He  engages  Jehoshaphat,  and  draws  him  in,  to  join  with  him 
in  this  expedition,  for  Ihe  recovery  of  Ilainotli-gilead,  v. 4.  And 
here,  I  do  not  wonder  that  Ahal»  should  desire  the  assistance  of 
so  pious  and  prosperous  a  neighbour.  Even  bad  men  have  often 
coveted  the  friendship  of  thegood.  It  is  desirable  to  have  an  interest 
in  those  that  have  an  interest  in  heaven  ;  and  to  have  those  with 
js  that  have  God  v^ith  them.  But  it  is  strange  that  Jehoshaphat 
will  go  so  entirely  into  Ahab's  interests,  as  to  sav,  I  am  as  thou  ail, 
and  my  people  as  thy  people.  I  hope  not  ;  Jehoshaphat,  and  his 
people,  are  not  so  wicked  and  corrupt  as  Ahab  and  his  people.  Too 
great  a  complaisance  to  evil-doers,  has  brought  many  good  people, 
throiish  unwariness,  into  a  dangerous  fellowship  with  thennfi-uil- 
fiil  works  of  darkness.  Jehoshaphat  had  like  to  have  paid  dear  for 
his  compliment,  when,  in  the  battle,  he  was  taken  for  Ahab.  Yet 
some  observe,  that,  in  joining  with  Israel  against  Syria,  he  atoned  for 
his  father's  fault,  in  joining  with  Syria  against  Israel,  cA.  15.19, 20. 

III.  At  Ihe  special  instance  and  recpiestof  Jehoshaphat,  he  asks 
counsel  of  the  prophets  concerning  this  expedition.  Ahab  thought 
it  enough  lo  consult  wilh  liis  statesmen,  but  Jehoshaphat  moves  that 
they  should  iiii/nire  of  Ihe  word  of  the  Lord,  v.  5.  Note,  1.  Whither- 
soever a  good  riiMi  ffocs,  he  desires  to  take  God  along  with  him, 
»nd  will  aiknowlc<lae  him  in  all  his  ways,  ask  leave  of  him,  and 
took  up  to  him  for  sutciss.  '2.  Whithersoever  a  good  man  goes, 
he  ought  to  take  his  rclisiicm  along  with  him,  and  not  be  ashamed 
to  own  it,  no  not  when  lie  is  with  those  who  have  no  kindness  for 
it.  Jehoshaphat  has  not  left  behind  him,  at  Jerusalem,  his  affection 
and  veiieralion  for  ihe  irnrd  of  the  Lord,  but  both  avows  it,  and 
endeavours  to  inlrodute  it  into  Ahab's  court.  If  Ahab  drew  him 
into  his  wars,  he  will  draw  Ahab  into  his  devotions. 

IV.  Ahab's  four  hundred  prophets,  the  standing  regiment  he 
had  of  them,  (prophets  of  the  groves  they  called  them,)  agreed  to 
•■neouras;e  him  in  this  expedition,  and  to  assure  him  of  success, 
e.O.  He  put  the  question  to  them  with  a  seeming  fairness,  Shall 
I  I/O,  or  shall  f  forhcar?  But  they  knew  which  way  his  inclination 
•V.1S,  and   (!i  <i<;iir(|    only  lo  humour   Ihe  two  kings.       To  nlea»e 


Jehoshaphat,  they  made  use  of  the  name  Jehovah,  He  shall  deliver 
it  into  the  hand  of  the  king ;  they  stole  the  word  from  the  true 
prophets,  Jer.  23.  30.  and  spake  their  language.  To  please  Ahab, 
they  said.  Go  up.  They  had,  indeed,  probabilities  on  their  side; 
Ahab  had,  not  long  since,  beaten  the  Syrians  twice ;  he  had  now 
a  good  cause,  and  was  much  strengthened  by  his  alliance  with 
Jehoshaphat ;  but  they  pretended  to  speak  by  prophecy,  not  by 
r.ational  conjecture;  by  divine,  not  human,  foresight:  "Thou 
shaft  certainly  recover  Ramoth-gilead."  Zedekiah,  a  leading  man 
among  these  prophets,  in  imitation  of  the  true  prophets,  illustrated 
his  false  prophecy  with  a  sign,  v.  11.  He  made  him  a  pair  of  iron 
horns,  representing  the  two  kings,  and  their  honour  and  power, 
(both  which  were  signified  by  horns,  exaltation,  and  force,)  and 
with  these  the  Syrians  must  be  pushed.  All  the  prophets  agreed, 
as  one  man,  that  Ahab  should  return  from  this  expedition  a 
conqueror,  ».  12.  Unity  is  not  always  the  mark  of  a  true  church, 
and  true  ministry.  Here  were  four  hundred  men  that  prophesied 
wilh  one  mind  and  one  mouth,  and  yet  all  m  an  error. 

V.  Jehoshaphat  cannot  relish  this  sort  of  preaching;  it  is  not 
like  what  he  was  used  to  ;  the  false  prophets  cannot  so  mimic  the 
true,  but  that  he  who  had  spiritual  senses  exercised  could  discern 
llie  fallacy,  and  therefore  he  inquires  for  a  prophet  of  the  Lord 
hi  sides,  v.  7.  He  is  too  much  a  courtier  to  say  any  thing  by  way 
of  reflection  on  the  king's  chaplains,  but  he  waits  to  see  a  prophet 
of  the  Lord;  intimating  that  he  could  not  look  upon  these  to  be 
so.  They  seemed  to  be  somewhat,  (whatever  they  were  it  made 
no  matter  to  him,)  but,  in  conference,  they  added  nothing  to  him, 
they  gave  him  no  satisfaction,  Gal.  2.  6.  One  faithful  prophet 
of  the  Lord  was  worth  them  all. 

VI.  Ahab  has  another,  but  one  he  hates,  Micaiah  by  name,  and, 
to  please  Jehoshaphat,  he  is  willing  to  have  him  sent  for,  r.  8 . .  10. 
Ahab  owned  they  might  inquire  of  the  Lord  by  him,  that  he  was  a 
true  prophet,  and  one  that  knew  God's  mind.  And  yet,  1.  He 
hated  him,  and  was  not  ashamed  to  own  to  the  king  of  Judah  that 
he  did  so,  and  to  give  this  for  his  reason,  Hedoth  not  prophesy  good 
concerning  vie,  but  evil.  And  whose  fault  was  that?  If  ATiab  had 
done  well,  he  had  heard  accordingly  from  heaven  ;  if  he  do  ill, 
he  may  thank  himself  for  all  the  uneasiness  which  the  reproofs  and 
threats  of  God's  word  gave  him.  Note,  Those  are  wretchedly 
hardened  in  sin,  and  are  ripening  apace  for  ruin,  who  hate  God's 
ministers,  because  they  deal  plainly  wilh  them,  and  faithfully  warn 
Ihem  of  their  misery  and  danger  by  reason  of  sin,  and  reckon  those 
their  enemies  that  tell  them  the  truth.  2.  He  had  (it  should  seem) 
imprisoned  him;  for,  when  he  committed  him,  v. 26.  he  bade  the 
officer  carry  him  back  ;  namely,  to  the  place  whence  he  came. 
We  may  suppose  that  this  was  he  that  reproved  him  for  his 
clemency  lo  Ben-hadad,  c/i.  20. 38,  &c.  and  for  that  was  cast  into 
prison,  where  he  had  lain  these  three  years.  And  hence  Ahab 
knew  where  to  find  him  so  readily,  i>.  9.  But  his  imprisonment 
had  not  excliifleil  him  from  divine  visits,  the  spirit  of  prophecy  con- 
tinued with  him  there  ;  he  was  bound,  but  the  word  of  tlie  Lord  was 
not.  Nor  (li<l  it  in  Ihe  least  abate  his  courage,  or  make  him  less 
confident  or  faithful  in  delivering  his  message.  Jehoshaphat  gave 
too  gentle  a  reproof  to  Ahab,  for  expressing  his  indignation  against 
a  faithful  prophet.  Let  not  the  king  say  so,  v. 8.  He  should  have 
said,  "Thou  art  unjust  to  the  prophet,  unkind  to  thyself,  and 
pullest  an  affront  upon  his  Lord  and  thine,  in  saying-  so."  Such 
sinners  as  Ahab  must  be  rebuked  sharply.  Ho-.-.ever,  he  so  far 
yielded  to  Ihe  reproof,  that,  for  fear  of  provoking  Jenoshaphat  to 
break  off  from  his  alliance  with  him,  he  orders  Muaiah  to  be  sent 
for  with  all  speed,  v. 9.  The  two  kings  sat  each  iu  tueir  robes  and 
chairs  of  state,  in  the  gate  of  Samaria,  ready  to  itceive  this  poor 
prophet,  and  to  hear  what  he  has  to  say;  for  many  will  give  God's 
word  the  hearing,  that  will  not  lend  it  an  obedi(^flt  ear.  They 
were  attended  with  a  crowd  of  flattering  prophe-.s,  that  could  not 
think  of  prophesying  any  thing  but  what  was  \e.y  sweet,  and  very 
smooth,  to  two  such  glorious  princes  now  in  coflfedeifacy.  They 
that  love  lo  be  flattered  shall  not  want  flatterers. 

Lastly,  Micaiah  is  pressed  by  the  officer  that  fetched  him  to 
follow  the  cry,  v.  13.  That  officer  was  unworthy  the  name  of  •/ 
Israelite,  who  prelcndeil  to  nrescrilie  to  a  proplietj  but  he  Ilio':.  : 


Before  Christ  897. 


I  KINGS,  XXII. 


him  allogellicr  such  a  one  as  llie  rest,  wlio  studied  to  please  men, 
and  not  God.  He  tells  him  how  un.-uiiiiious  the  oilier  prophets 
were  in  foretelling  the  king's  g;()od  success;  how  agreeable  it  was 
to  the  king;  that  it  was  his  interest  to  say  as  they  said,  he  might 
gain  not  only  enlargement,  hnt  |)refermerit,  bv  it.  They  that  dote 
upon  worldly  things  themselves,  think  every  body  else  should  do 
so  too,  and,  true  or  false,  right  or  wrong,  sneak  ap<l  art  for  ll'eir 
secular  interest  only.  He  intimates  likewise,  chat  it  vf^ald  be  t  •  no 
purpose  to  contradict  such  a  numerous  and  niianimoiis  vote;  he 
would  be  ridiculed,  as  affecting  a  foolish  singularity,  if  he  should. 
But  Micaiah  knows  better  things,  protests  it,  and  backs  his  pro- 
testation with  an  oath,  that  he  will  deliver  his  message  from  God 
with  all  faithfulness,  whether  it  he  pleasing  or  displeasing  to  his 
prince,  r.  14.  fVhat  the  Lord  sailh  to  me,  that  will  I  speak,  with- 
out addition,  diminution,  or  alteration.  Bravely  resolved  !  and  as 
became  one  who  had  his  eye  to  a  greater  King  than  either  of  these, 
arrayed  with  brightier  robes,  and  sitting  on  a  higher  throne. 

15.  So  he  came  to  the  king.  And  the  king  said 
unto  him,  Micaiah,  shall  we  go  against  Ramoth- 
gilead  to  battle,  or  shall  we  forbear?  And  he 
answered  him.  Go,  and  prosper:  for  the  Lord 
shall  deliver  it  into  the  hand  of  the  king.  16.  And 
the  king  said  unto  him.  How  many  times  shall  I 
adjure  thee  that  thou  tell  me  nothing  but  that 
which  is  true  in  the  name  of  the  Lord?  17.  And 
he  said,  I  saw  all  Israel  scattered  upon  the  hills, 
as  sheep  that  have  not  a  shepherd:  and  the  Lord 
said.  These  have  no  master:  let  them  return  every 
man  to  his  house  in  peace.  18.  And  the  king  of 
Israel  said  unto  Jehoshaphat,  Did  I  did  not  tell 
thee  that  he  would  prophesy  no  good  concerning 
me,  but  evil?  19.  And  he  said.  Here  thou  there- 
fore the  word  of  the  Lord:  I  saw  the  Lord  sitting 
on  his  throne,  and  all  the  host  of  heaven  standing 
by  him  ou  his  right  hand  and  on  iiis  left.  20.  And 
the  Lord  said,  Who  shall  persuade  Ahab,  that  ite 
may  go  up  and  fall  at  Ramotli-gilead  ?  And  one 
said  on  this  manner,  and  another  said  on  tiiat 
manner.  21.  And  tliere  came  forth  a  spirit,  and 
stood  before  the  Lord,  and  said,  I  will  persuade 
hitn.  22.  And  the  Lord  said  unto  him.  Where- 
with? And  lie  said,  1  will  go  forth,  and  I  will  be 
a  lying  spirit  in  the  mouth  of  all  his  prophets.  And 
he  said,  Thou  shalt  persuade  /im,  and  prevail  also: 
go  forth,  and  do  so.  2.'3.  Now  therefore,  behold, 
the  Lord  hath  put  a  lying  spirit  in  the  mouth  of 
all  these  thy  prophets,  and  the  Lord  hath  spokeii 
evil  concerning  thee.  24.  But  Zedekiah  the  son 
of  Chenaaiiah  went  near,  and  smote  Micaiah  on 
the  cheek,  and  said.  Which  way  went  the  Spirit  of 
the  Lord  from  me  to  speak  unto  thee?  25.  And 
Micaiah  said.  Behold,  thou  shalt  see  in  that  day, 
when  thou  shalt  go  into  an  inner  chamber  to  hide 
thyself.  26.  And  the  king  of  Israel  said.  Take 
Micaiah,  and  CLirry  liitu  back  unto  Amon  the 
governor  of  the  city,  and  to  Joasli  the  king's  son; 
27.  And  say.  Thus  saith  the  king.  Put  this  fellow 
in  the  prison,  and  feed  him  with  bread  of  affliction 
and  with  water  of  affliction,  until  I  come  in  peace 

VOL.  u.  12 


111 
le 


Mioaiah's  Prediction. 

28.  And  Micaiah  said,  If  tliou  return  at  all 
peace,  the  Lord  hath  not  spoken  by  me.  And 
said,  Hearken,  O  people,  every  one  of  you. 

Here  Micaiah  does  well,  but,  as  is  common,  suffers  ill  for  so 
doing. 

I.  We  are  here  toh'  bow  faithfi:'ly  he  <'°L"'ered  his  message,  as 
o'..  ihat  w  xs  more  solicitous  to  piease  God  than  to  humour  either 
the  great  or  the  many.  Three  ways  he  delivers  the  meeeage,  and 
all  displeashig  to  Ahab. 

1.  He  speaks  as  the  rest  of  the  prophets  did,  but  ironically.  Go, 
and  prosper,  jj.  15.  Ahab  put  the  same  question  to  him,  that  he 
had  put  to  his  own  prophets.  Shall  ive  go,  or  shalt  we  forbear  ? 
Seeming  desirous  to  know  God's  mind,  when,  like  Balaam,  he 
was  strongly  bent  to  do  his  own;  which  Micaiah  plainly  took 
notice  of,  when  he  bade  him  go,  but  with  such  an  air  of  pronun- 
ciation, as  plainly  shewed  he  spake  it  by  way  of  derision ;  as  if  he 
had  said,  "I  know  you  aredetermined  to  go,  and  I  hear  your  own 
prophets  are  unanimous  in  assuring  you  of  success;  go  then,  and 
take  what  follows.  They  say.  The  Lord  shall  deliver  it  into  the 
hand  of  the  king;  but  I  do  not  tell  thee  that  thus  sailh  the  Lord; 
no,  he  saith  otherwise."  Note,  Those  deserve  to  be  bantered  that 
love  to  be  flattered  ;  and  it  is  just  with  God  to  give  up  those  to 
their  own  counsels  that  give  up  themselves  to  their  own  lusts, 
Eccl.  11.0.  In  answer  to  this,  Ahab  adjures  him  to  tell  him  the 
truth,  and  not  to  jest  with  him,  v.  16.  as  if  he  sincerely  desired  to 
know  both  what  God  would  have  him  do,  and  what  he  would 
do  with  him ;  yet  intending  to  represent  the  prophet  as  a  perverse 
ill-humoured  man,  that  would  not  tell  him  the  truth,  tiU  he  waa 
thus  put  to  his  oath,  or  adjured  to  do  it. 

2.  Being  thus  pressed,  he  plainly  foretold  that  the  king  would 
be  cut  off  in  this  expedition,  and  his  army  scattered,  v.  17.  He 
saw  them  in  a  vision,  or  dream,  dispersed  upon  the  mountains,  as 
sheep  that  have  no  one  to  guide  them:  Smite  the  shepherd,  and 
the  sheep  will  be  scattered,  Zech.  13.  7.  This  intimates,  (1.)  That 
Israel  should  be  deprived  of  their  king,  who  was  their  shepherd  ; 
God  took  notice  of  it.  These  liave  no  master.  (2.)  That  they  would 
be  obliged  to  retire  re  infecta — without  accomplishing  what  they 
went  for.  He  does  not  foresee  any  great  slaughter  in  the  army,  but 
that  they  should  make  a  dishonourable  retreat;  Let  them  return 
every  man  to  his  house  inpeace:  put  into  disorder  indeed  for  the 
present,  but  no  great  losers,  by  the  death  of  their  king:  he  shall 
fall  in  war,  but  they  shall  go  home  in  peace.  Thus  Micaiah,  in  his 
prophecy,  testified  what  he  had  seen  and  heard,  (let  them  take  it 
how  they  pleased,)  while  the  others  prophesied  merely  out  of  their 
own  hearts;  see  Jer.23.28.  The  prophet  that  has  a  dream,  let 
him  tell  that,  and  so  quote  his  authority;  and  he  that  has  my 
7vord,  let  him  speak  my  word  faithfully,  and  not  his  own  ;  for 
what  is  the  chaff  to  the  wheat?  Now  Ahab  finds  himself  aggrieved, 
turns  to  Jehoshaphat,  and  appeals  to  him,  whether  Micaiah  had 
not  manifestly  a  spite  against  him,  r.18.  They  that  bear  malice 
to  others  are  generally  willing  to  believe  that  they  bear  malice  to 
them,  though  they  have  no  cause  for  it,  and  therefore  to  put  the 
worst  constructions  upon  all  they  say.  M'hat  evil  did  Micaiah 
prophesy  to  Ahab,  in  telling  him,  if  he  proceeded  in  this  expedi- 
tion, it  would  be  fatal  to  him,  while  he  might  choose  whether  he 
would  proceed  in  it  or  no  ?  The  greatest  kindness  we  can  do  to  one 
that  is  going  in  a  dangerous  way,  is,  to  tell  him  of  his  danger. 

3.  He  informed  the  king  how  it  was,  that  all  his  prophets 
encouraged  him  to  proceed ;  God  permitted  Satan,  by  them,  to 
deceive  him  into  his  ruin,  and  he,  by  vision,  knew  of  it;  it  was 
represented  to  him,  and  he  represented  it  to  Ahab,  that  the  God 
of  heaven  had  determined  he  shoidd  fall  at  Ranioth-gilead, 
r.  19,  20.  that  the  favour  he  had  wickedly  shewn  to  Ben-hadad 
might  be  punished  bv  him  and  his  Syrians,  and  that  he  hemg  m 
some  doubt  whether  he  should  go  to  Ramoth-gilead  or  no,  and 
resolving  to  be  advised  by  his  prophets,  they  should  persuade  him 
to  it,  and  prevail,  r.  21,22.  and  hence  it  was,  that  they  encd;- 
niitA   him  with  so  ujuch  assurance,   r.23.  it  was  a  lie  fiom  the 

i  father  of  lies,  but   I  v  the  divine  permission.     The  matter  is  here 


Before  Christ  897. 


I  KINGS,  XXII. 


Mioaiah's  Treatment. 


represented  after  the  manner  of  men;  we  are  not  to  imagine  that 
God  is  ever  put  upon  new  counsels,  or  is  ever  at  a  loss  for  means 
whereby  to  effect  his  purposes,  or  that  he  needs  to  consult  with 
angels,  or  any  creature,  ahimt  the  methods  he  should  take,  or 
that  he  is  the  Author  of  sin,  or  the  cause  of  any  man's  either 
telling  or  helievini;  a  lie;  but,  beside  what  was  intended  by  this, 
with  reference  to  Ahab  himself,  it  is  to  teach  us,  (].)That  God 
is  a  great  King  above  all  kings,  and  has  a  throne  above  all  the 
thrones  of  earthly  princes;  "You  have  your  thrones,"  (said 
Micaiah  lo  these  two  kings,)  "and  you  think  you  may  do  what 
you  will,  and  we  must  all  say  as  you  would  have  us;  bui  I  saw  the 
Lord  sitting  upon  his  throne,  and  every  man's  judgment  proceed- 
ing from  him,  and  therefore  I  must  say  as  he  says;  he  is  not  a 
man,  as  you  are."  ( 2.)  That  he  is  continually  attended  and 
served  by  an  innumerable  company  of  angels,  those  heavenly  hosts, 
who  stand  by  him,  ready  to  go  where  he  sends  them,  and  to  do 
what  he  bids  them,  messengers  of  mercy  ore  his  right  hand,  of 
wrath  on  his  left  hand.  (3.)  That  he  not  only  takes  cognizance 
of,  but  presides  over,  all  the  affairs  of  this  lower  world,  and  over- 
rules them  according  to  the  counsel  of  his  own  will;  the  rise  and 
fall  of  princes,  the  issues  of  war,  and  all  the  great  affairs  of  state, 
which  are  the  subject  of  the  consultations  of  wise  and  great  men, 
are  no  more  above  God's  direction,  than  the  meanest  concerns  of 
the  poorest  cottages  are  below  his  notice.  (4.)  God  has  many 
ways  of  bringing  about  his  own  counsels,  particularly  concerning  the 
fall  of  sinners  when  they  are  ripe  for  ruin  ;  he  can  do  it  either  in 
this  manner  or  in  that  manner.  (5.)  That  there  are  malicious  and 
lying  spirits,  which  go  about  continually  seeking  to  devour,  and, 
in  order  to  that,  seeking  to  deceive,  and  es|)ecially  to  put  lies 
into  the  mouths  of  prophets,  by  them  to  entice  many  to  their 
destruction.  (0.)  It  is  not  without  the  divine  permission  that  the 
Devil  deceives  men.  Thereby  God  serves  his  own  purposes. 
With  him  is  strength  and  wisdom,  the  deceived  and  the  deceiver 
are  his.  Job,  12. 16.  When  he  pleases,  for  the  punishment  of 
those  who  receive  not  the  truth  in  the  love  of  it,  he  not  only  lets 
Satan  loose  to  deceive  them.  Rev.  20.7, 8.  but  gives  up  men  to 
ttrong  delusions  to  believe  him,  2  Thess.  2. 1 1, 12.  (  7.)  Those 
are  manifestly  marked  for  ruin  that  are  thus  given  up;  God  has 
certainly  spoken  evil  concerning  those  whom  he  has  given  up  to 
be  imposed  upon  by  King  prophets;  thus  Micaiah  gave  Ahab  fair 
warning,  not  only  of  the  danger  of  proceeding  in  this  war,  but  of 
the  danger  of  believing  those  that  encouraged  him  to  proceed  ; 
thus  we  are  warned  to  beware  of  false  prophets,  and  to  try  the 
spirits;  the  Iving  spirit  never  deceives  so  fatally,  as  i«  the  mouth 
of  prophets. 

II.  We  are  here  told  how  he  was  abused  for  delivering  his 
message  thus  faithfully,  thus  plainly,  in  a  way  so  very  proper  both 
to  convince  and  to  affect. 

1.  Zedekiah,  a  wicked  ])rophet,  impudently  insulted  him  in 
the  face  of  the  court,  smote  him  on  the  cheek,  to  reproach  him,  to 
silence  him  and  stop  his  mouth,  and  to  express  his  indignation  at 
him;  (thus  was  our  blessed  Saviour  abused,  Malt. 26. 67.  that 
Judge  of  Israel,  Mic.  5. 1.)  and,  as  if  he  not  only  had  the  Spirit  of 
the  Lord,  but  the  monopoly  of  this  Spirit,  that  he  might  not  go 
without  bis  leave,  he  asks.  Which  way  went  the  Spirit  of  the  Lord 
from  me  to  speak  to  thee?  t). 24.  The  false  prophets  were  always 
the  worst  enemies  the  true  prophets  had,  and  not  only  stirred  up 
the  government  against  them,  but  were  themselves  abusive  to 
them,  as  Zedekiah  here.  To  strike  within  the  verge  of  the  court, 
especially  in  the  king's  presence,  is  looked  upon  by  our  law  as  a 
high  misdemeanor,  yet  this  wicked  prophet  gives  this  abuse  to  a 
prophet  of  the  Lord,  and  is  not  reprimanded  or  bound  to  his  good 
behaviour  for  it;  Ahab  was  pleased  with  it,  and  Jehoshaphat  had 
not  courage  to  appear  for  the  injured  prophet,  pretending  it  was 
out  of  his  jurisdiction;  but  Micaiah,  though  he  returns  not  his 
blow,  (God's  prophets  are  no  strikers  nor  persecutors,  dare  not 
avenge  themselves,  render  blow  for  blow,  or  be,  any  way,  accessary 
to  the  breach  of  the  peace,)  yet,  since  he  boasted  so  much  of  the 
Spirit,  as  those  commonly  do,  that  know  least  of  his  operations. 


know  when  thou  hidest  thyself  in  an  inner  chamber,  v.  25.  Il  ia 
likely,  Zedekiah  went  with  Ahab  to  the  battle,  and  took  his  horns 
of  iron  with  him,  to  encourrge  the  soldiers,  to  see  with  pleasure 
the  accomplishment  of  his  prophecy,  and  return  in  triumph  with 
the  king;  but,  the  army  being  routed,  he  fled  among  the  rest  from 
the  sword  of  the  enemy,  sheltered  himself,  as  Ben-hadad  had  done, 
in  a  chamber  xvithin  a  chamber,  c/t.20.30.  lest  he  should  perish, 
as  he  knew  he  deserved  to  do,  with  those  whom  he  had  deluded, 
as  Balaam  did,  Numb.  31.8.  and  lest  the  blind  prophet  should 
fall  into  the  ditch,  with  the  blinded  prince  whom  he  had  misled. 
Note,  Those  that  will  not  have  their  mistakes  rectified  in  time  by 
the  word  of  God,  will  be  undeceived,  when  it  is  too  late,  by  the 
judgments  of  God. 

2.  Ahab,  that  wicked  king,  committed  him  to  prison,  v.  27.  not 
only  ordered  him  to  be  taken  into  custody,  or  remitted  to  thj 
prison  whence  he  came,  but  to  be  fed  with  bread  and  water, 
coarse  bread  and  puddle-water,  till  he  should  return ;  not  doubt- 
ing but  he  should  return  a  conqueror,  and  then  he  would  put  him 
to  death  for  a  false  prophet,  v.  27.  Hard  usage  for  one  that  Vvould 
have  prevented  his  ruin!  But  by  this  it  appeared  that  God  had 
determined  to  destroy  him,  as  2Chron.25. 16.  How  confident  is 
Ahab  of  success  !  He  doubts  not  but  he  shall  return  in  peace,  for- 
getting what  he  himself  had  reminded  Ben-hadad  of,  Let  not  him 
that  girdeth  on  the  harness,  boast;  but  there  was  little  likelihood 
of  his  coming  home  in  peace,  when  he  left  one  of  God's  prophets 
behind  him  in  prison.  Micaiah  puts  it  upon  the  issue,  and  calls 
all  the  people  to  be  witnesses  that  he  did  so,  "If'  thou  return  in 
peace,  the  Lord  has  not  spoken  by  me,  u.  28.  Let  me  incur  the 
reproach  and  punishment  of  a  false  prophet,  if  the  king  come  home 
alive."  He  ran  no  hazard  by  this  appeal,  for  he  knew  whom  he 
had  believed ;  he  that  is  terrible  to  the  kings  of  the  earth,  and 
treads  upon  princes  as  mortar,  will  rather  let  thousands  of  them 
fall  to  the  ground,  than  one  jot  or  tittle  of  his  own  word ;  he  will 
not  fail  to  confirm  the  word  of  his  servants,  Isa.  44. 26. 

29.  So  the  king  of  Israel  and  Jehoshaphat  the 
king  of  Jiidah  went  up  to  Ramoth-gilead.  30.  And 
the  king  of  Israel  said  unto  Jehoshaphat,  I  will 
disguise  myself,  and  enter  into  the  battle;  but  put 
thou  on  thy  robes.  And  the  king  of  Israel  dis- 
guised hiiiLself,  and  went  into  the  battle.  31.  But 
tlie  king  of  Syria  commanded  his  thirty  and  two 
captains  tiiat  had  rule  over  his  chariots,  saying, 
Fight  neither  with  small  nor  great,  save  only  with 
the  king  of  Israel.  32.  And  it  came  to  pass,  when 
the  captains  of  tlie  chariots  saw  Jehoshaphat, 
that  they  said.  Surely  it  is  the  king  of  Israel. 
And  they  turned  aside  to  fight  against  him  :  and 
Jehoshaphat  cried  out.  33.  And  it  came  to  pass, 
wlien  the  captains  of  the  chariots  perceived  that 
it  was  not  tiie  king  of  Israel,  tiiat  they  turned  back 
from  pursuing  iiim.  34.  And  a  certain  man  drew 
a  bow  at  a  venture,  and  smote  the  king  of  Israel 
between  the  joints  of  the  harness:  wherefore  he 
said  unto  tlie  driver  of  his  chariot.  Turn  thine 
hand,  and  carry  me  out  of  the  iiost;  for  I  am 
wounded.  35.  And  the  battle  increased  that  day ; 
and  the  king  was  stayed  up  in  iiis  chariot  against 
the  Syrians,  and  died  at  even:  and  the  blood  ran 
out  of  the  wound  into  the  midst  of  the  chariot. 
36.  And  there  went  a  proclamation  throughout  the 
host,  about  thegoingdown  of  the  sun,  saying,  Every 


leaves  him  to  be  convinced  of  his  error  by  the  event,  Thou  shalt  H  man  tO  his  city,  and  every  man  tO  his  own  COUntr.V 


Before  Christ  897.  1  KINGS.  XXII. 

37.  So  tlie  kiiii^  died,  and  was  brought  to  Samaria; 


Ahab's  Death. 


and  they  buried  tlie  king  in  Samaria.  38.  And 
one  washed  tlie  chariot  in  the  pool  of  Samaria; 
and  the  dogs  licked  up  his  blood ;  and  they 
waslied  liis  armour;  according  unto  the  word  of 
the  Lord  which  he  spake.  39.  Now  the  rest  of 
tne  acts  of  Ahab,  and  all  that  he  did,  and  the 
ivory  house  which  he  made,  and  all  the  cities  that 
lie  built,  are  tiiey  not  wriMen  in  the  book  of  the 
chronicles  of  the  kings  o*  Israel?  40.  So  Ahab 
slept  with  his  fathers;  'jnd  Ahaziah  his  son 
reigned  in  his  stead. 

The  matter  in  contest  between  God's  prophet  and  Ahab's  pro- 
phets is  here  soon  determined,  and  it  is  made  to  appear  which 
was  in  the  right.     Here, 

I.  The  two  kings  march,  with  their  forces,  to  Ramoth-giiead, 
».  2!).  That  the  king  of  Israel,  who  hated  God's  prophets,  should 
80  far  disbelieve  his  admonition,  as  to  persist  in  his  resolution, 
notwithstanding-,  is  not  strange;  but,  that  Jehoshaphat,  that  pious 
prince,  who  had  desired  to  inquire  by  9.  prophet  of  the  Lord,  as 
disrelishing  and  discrediting  Ahab's  prophets,  should  yet  proceed, 
after  so  fair  a  warning,  is  matter  of  astonishment;  but,  by  the 
easiness  of  his  temper,  he  was  carried  away  with  the  delusion  (as 
Rarnalias  was  with  the  dissimulation.  Gal. 2. 13.)  of  his  friends; 
he  gave  too  much  heed  to  Ahab's  prophets,  because  they  pretended 
to  speak  from  God  too,  and  in  his  country  he  had  never  been 
imposed  upon  by  such  cheats;  he  was  ready  to  give  his  opinion 
viilli  the  majority,  and  to  conclude  that  it  was  four  hundred  to 
one  but  they  should  succeed;  Micaiah  iiad  not  forbidden  them  to 
go;  nav,  at  first,  he  said,  Gi>,  and  prosper;  if  it  came  to  the 
worst,  it  was  only  Ahab's  fall  that  was  foretold,  and  therefore  he 
hoped  he  might  venture. 

II.  Ahab  contrives  to  secure  himself,  and  expose  his  friend, 
r.  :10.  "  I  will  dixffvUe  myself ,  and  go  in  the  habit  of  a  common 
s  Iclicr,  but  \e\  Jehoshnpliat  put  nu  his  robes,  to  appear  in  the  dress 
of  a  ireueral."  He  pretended  hereby  to  do  honour  to  Jehoshaphat, 
and  to  con)pliinent  binj  with  the  sole  command  of  the  army  in 
this  action;  he  shall  direct,  and  give  orders,  and  Ahab  will  serve 
as  a  soldier  under  him;  Imt  he  intended,  1.  To  make  a  liar  of 
a  good  prophet ;  thus  he  hoped  to  elude  the  danger,  and  so  to 
defeat  the  threatening,  as  if,  bv  disguising  himself,  he  could  escape 
the  di\uie  coffiiizaiue,  and  the  jiidgmenls  that  pursued  him. 
?.  To  make  a  fool  of  a  sood  kino-,  uhoni  he  difl  not  cordially  love, 
because  he  was  one  that  adiiered  to  (iod,  and  so  condemned  his 
iipostacy  ;  he  knew,  that,  if  any  perished,  it  must  be  the  shepherd, 
.so  Micaiah  had  foretold;  and  perhaps  he  had  intimation  of  the 
cliarirc  the  enemy  had,  to  fight  chiefly  acfainst  the  king  of  Israel, 
and  therefore  basely  intended  to  betray  Jehoshaphat  to  the  danger, 
that  he  niisibl  secure  himself;  Ahab  was  marked  for  ruin,  one 
would  not  have  been  in  his  attire  for  a  great  sum,  yet  he  wii! 
over-persuade  tiiis  godly  king  to  muster  for  him.  See  what  they 
get  that  Join  in  affinity  with  vicious  men,  whose  consciences  are 
debauched,  and  wiio  aie  lost  to  every  thing  that  is  honourable. 
How  can  it  be  expected  that  he  should  be  true  to  his  friend  that 
has  been  false  to  his  God  ? 

III.  Jehoshaphat,  having  more  piety  than  policy,  put  himself 
into  the  post  of  honour,  though  it  was  the  post  of  danger,  and  was 
thereby  brought  into  peril  of  his  life,  but  God  graciously  delivered 
him ;  the  king  of  Syria  c'.iarged  his  captains  to  level  their  force, 
not  against  the  king  of  Judah,  for  with  him  he  had  no  quarrel, 
but  with  the  king  of  Israel  only,  «.  31.  to  aim  at  his  person,  as  if 
against  him  he  had  a  particular  enmity;  now  Ahab  was  justly 
repaid  for  sparing  Ben-hadad,  who,  as  the  seed  of  the  serpent 
commonly  do,  stung  the  bosom  in  which  he  was  fostered,  and 
saved  from  perishing.  Some  think  that  he  designed  only  to  have 
him  taktrt  prisoner,  that  he  might  now  give  him  as  honourable  a 


treatment  as  he  liad  formerly  received  from  hini.  Whatever  wair 
the  reason,  this  charge  the  officers  received,  and  endeavoured  t« 
oblige  their  prince  in  this  matter;  for,  seeing  Jehoshaphat  in  his 
royal  habit,  they  took  him  for  the  king  of  Israel,  and  surroinided 
him.  Now,  1.  By  his  danger,  God  let  him  know  that  he  was 
displeased  with  him,  for  joining  in  confederacy  witii  Ahab;  he 
had  said,  in  compliment  to  Ahab,  v.  4.  I  am  as  thou  art,  and 
now  he  was  indeed  taken  for  him :  they  that  associate  with  evil 
doers  are  in  danger  of  sharing  in  their  plagues.  2.  By  his 
deliverance,  God  let  him  know,  that,  though  he  was  disjifeased 
with  him,  yet  he  had  not  deserted  him;  some  of  the  captains  that 
knew  him  perceived  their  mistake,  and  so  retired  from  the  pur- 
suit of  him;  but  it  is  said,  2Chron.l8.31.  God  moved  them  (for 
he  has  all  hearts  in  his  hand)  to  depart  from  him;  to  him  be  cried 
out,  not  in  cowardice,  but  devotion,  and  from  him  his  relief  came ; 
Ahab  was  in  no  care  to  succour  him;  God  is  a  Friend  that  will 
not  fail  us,  when  other  friends  do. 

IV.  Ahab  received  his  mortal  wound  in  the  battle,  notwilh- 
standing  his  endeavours  to  secure  himself  in  the  habit  of  a  private 
sentinel.  Let  no  man  think  to  hide  himself  frimi  God's  judgment, 
uo  not  in  masquerade;  Thine  hand  shall  find  out  all  thine 
enemies,  whatever  disguise  they  are  in,  v. 34.  The  Syrian  that 
shot  him  little  thought  of  doing  such  a  piece  of  service  to  (iod 
and  his  king,  for  he  drew  a  bow  at  a  venture,  not  aiming  particu- 
larly at  any  man,  yet  God  so  directed  the  arrow,  that,  1.  He  hit 
the  right  person,  the  man  that  was  marked  for  destruction,  « lioiu, 
if  they  had  taken  alive,  as  was  designed,  perhaps  Bcu-liiidad 
would  have  spared :  those  cannot  escape  with  life  whoi;)  God 
hath  doomed  to  death.  2.  He  hit  him  in  the  right  place,  br/icrcn 
the  joints  of  the  harness,  the  only  place  about  him  where  this 
arrow  of  death  could  find  entrance.  No  armour  is  of  proof  against 
the  darts  of  divine  vengeance;  case  the  criminal  in  steel,  and  it 
is  all  one,  he  that  made  him  can  make  his  sword  to  approacli  In 
him.  That  which  to  us  seems  altogether  casual,  is  done  by  the 
determinate  counsel  and  fore-knowledge  of  God. 

V.  The  army  was  dispersed  by  the  enemy,  and  sent  home  by 
the  king;  either  Jehoshaphat  or  Ahab  ordered  the  retreat  of  Ibe 
sheep,  when  the  shepherd  was  smitten.  Eciri/  man  to  his  cili/, 
for  it  is  to  no  purpose  to  cttempt  any  thing  more,  v.Sd.  Ali.ib 
himself  lived  long  enough  to  see  that  part  of  Micaiah's  pro|ilii-(  y 
accomplished,  that  all  Israel  shoidd  be  scattered  upon  the  iiiniiii 
tains  of  Gilead,  jj.  17.  and  perhaps  with  his  d\ing  lips  did  hiuKelf 
give  orders  for  it ;  for,  though  he  would  be  carried  out  ol  the  annv, 
to  have  his  wounds  dressed,  u.  34.  yet  he  would  be  stnt/rd  up  in 
his  chariot,  to  see  if  his  army  were  victorious;  but,  when  be  saw 
the  battle  increase  against  them,  bis  spirits  sunk,  anil  be  died,  bii'i 
his  death  was  so  lingering,  that  he  had  lime  to  feel  himself  die; 
and  we  may  well  imagine  with  what  horror  he  now  reflected  upon 
the  wickedness  he  had  conjiuitted,  the  warnings  be  bad  siigbltd, 
Baal's  altars,  Naboth's  vineyard,  Micaiah's  imprisouiMeut ;  now  bc 
sees  himself  flattered  into  his  own  ruin,  and  /edtkiah's  horns  of 
iron  pushing,  not  the  Syrians,  but  himself,  into  destruction;  ibiis 
is  he  brouylit  to  the  king  nf  terrors,  without  liopc  in  his  ili:alh. 

VI.  The  royal  corpse  was  brought  to  Samaria,  and  buried  I  here, 
K.  37.  and  thither  were  brought  the  bloody  chariot  and  bbiodv 
armour  in  which  he  died,  r.  38.  One  )>articular  circumstance  is 
taken  notice  of,  because  there  was  in  it  the  accomplisliuieiit  of 
a  prophecy.  That,  when  they  brought  the  chariot  to  the  pocd  oi 
Samaria,  to  be  washed,  the  dogs  (and  swine,  says  the  Se|)tuagiul  1 
gathered  about  it,  and,  as  is  usual,  licked  the  blood,  or,  as  souje 
think,  the  water  in  which  it  was  washed,  with  which  the  blood 
was  mingled;  the  dogs  made  no  difference  between  royal  blood 
and  other  blood.  Now  Naboth's  blood  was  avenged,  cA.21.19. 
and  that  word  of  David,  as  well  as  Elijah's  word,  was  fidfilled, 
Ps.  68. 23.  That  thy  foot  may  be  dipped  in  the  blood  of  thine 
enemies,  and  the  tongue  of  thy  dogs  in  the  same  ;  the  dogs  licking 
the  guilty  blood,  was  perhaps  designed  to  represent  the  terrors 
that  prey  upon  the  guilty  soul  after  death. 

Lastly,  The  story  of  Ahab  is  here  concluded,  in  the  usual  form, 
w.  39,40.     Among  his  works,  mention  is  made  of  an  ivory  house 


Before  Christ  897. 


I  KINGS.  XXII. 


Jehoshaphat's  Death. 


which  lie  built,  so  called,  because  many  parts  of  it  were  inlaid 
with  ivory;  perhaps  it  was  intended  to  vie  with  the  stately  palace 
of  the  kings  of  Judah,  which  Solomon  built. 

41.  And  Jehosbaphat  the  son  of  Asa  began  to 
reign  over  Judah  in  tlie  fourth  year  of  Ahab  king 
of  Israel.  42.  Jehoshaphat  was  thirty  and  five 
years  old  when  he  began  to  reign;  and  he  reigned 
twenty  '^^\\^\  five  years  in  Jerusalem.  And  his 
mother's  name  jra^Azubah  the  daughter  of  Shilhi. 
43.  And  he  walked  in  all  the  way  of  Asa  his 
father;  he  turned  not  aside  from  it,  doing  that 
which  was  riglit  in  the  eyes  of  the  Lord:  never- 
tlieless  the  high  places  were  not  taken  away;  ybr 
the  people  offered  and  burnt  incense  yet  in  tiie 
hiffh  places.  44.  And  Jehoshaphat  made  peace 
with  tlie  king  of  Israel.  45.  Now  the  rest  of  the 
acts  of  Jelioshapliat,  and  his  might  that  he  shewed, 
and  how  he  warred,  are  they  not  written  in  the 
book  of  the  chronicles  of  the  kings  of  Judah? 
46.  And  tiie  remnant  of  the  sodomites,  which 
remained  in  tlie  days  of  his  father  Asa,  he  took 
out  of  the  lan<l.  47.  There  was  then  no  king 
in  Edom  :  a  deputy  was  king.  48.  Jehoshaphat 
made  ships  of  Tiiarshish,  to  go  to  Ophir  for  gold; 
but  they  went  not ;  for  the  ships  were  broken  at 
Ezion-geber.  49.  Then  said  Ahaziah  the  son  of 
Ahab  unto  Jehoshaphat,  Let  my  servants  go  with 
thy  servants  in  the  ships.  But  Jehoshaphat  would 
not.  50.  And  Jehoshaphat  slept  with  his  fathers, 
and  was  buried  with  his  fathers  in  the  city  of 
David  his  father:  and  Jehoram  his  son  reigned 
in  his  stead.  51.  Ahaziah  the  son  of  Ahab  began 
to  reign  over  Israel  in  Samaria  the  seventeenth 
year  of  Jehoshaphat  king  of  Judah,  and  reigned 
two  years  over  Israel.  52.  And  he  did  evil  in 
the  sight  of  the  Lord,  and  walked  in  the  way 
of  his  father,  and  in  the  way  of  his  mother,  and 
in  the  way  of  Jeroboam  the  son  of  Nebat,  wlio 
made  Israel  to  sin:  53.  For  he  served  Baal,  and 
worshipped  him,  and  provoked  to  anger  the  Lord 
God  of  Israel,  according  to  all  that  his  father  had 
done. 

Here  is, 

I.  A  short  account  of  the  reign  of  Jehoshaphat  kin^  of  Judah, 
which  we  shall  have  a  much  fuller  narrative  of  in  the  book  of 
Chronicles,  and  of  the  jiiratiifss  and  goodness  of  that  prince, 
neither  of  which  «as  lessened  or  sullied  by  any  thing  but  his 
intimacy  with  llie  lidiise  of  Ahab,  which,  upon  several  accounts, 
was  a  ditninutioM  to  birii;  his  confederaiv  with  Alial),  in  war,  we 
have  already  found  diingerous  to  biui,  and  his  confederacy  with 
Ahaziah  his  son,  in  trade,  sped  no  belter;  he  offered  to  go  paitner 
with  him  in  a  fleet  of  merchant  -ships,  that  should  fetch  gold  from 
Ophir,  as  Solomon's   navy   did,    y.  48.      See  2  Chron.  90.  35,  36. 


But,  while  they  were  preparing  to  set  sail,  they  were  exceedingly 
damaged  and  disabled  by  a  storm,  broken  at  Ezioti-geher,  which 
a  prophet  gave  Jehoshaphat  to  understand  was  a  rebuke  to  him, 
for  his  league  with  wicked  Ahaziah,  2  Chron.  20.  37.  And  there- 
fore, as  we  are  told  here,  j;.49.  when  Ahaziah  desired,  a  second 
time,  to  be  a  partner  with  him,  or,  if  that  could  not  be  obtained, 
that  he  might  but  send  his  servants,  with  some  effects,  on  board 
Jehoshaphat's  ships,  he  refused  ;  Jehoshaphat  would  not ;  the  rod 
of  God,  expounded  by  the  word  of  God,  had  effectually  broken 
him  off  from  his  confederacy  with  that  ungodly  unhappy  prince. 
Better  buy  wisdom  dear  than  be  without  it ;  but  experience  is 
therefore  said  to  be  the  mistress  of  fools,  because  they  are  fools 
that  will  not  learn  till  they  are  taught  by  experience,  and  parti- 
cularly till  they  are  taught  the  danger  of  associating  with  wicked 
people. 

Now,  Jehoshaphat's  reign  appears  here  to  have  been  none  of 
the  longest,  but  one  of  the  best.  1.  It  was  none  of  the  longest, 
fur  he  reigned  but  25  years,  v.  42.  but  then  it  was  in  the  prime 
of  his  time,  between  35  and  60,  and  these  25,  added  to  his  father's 
happy  41,  give  us  a  grateful  idea  of  the  flourishing  condition  of 
the  kingdom  of  Judah,  and  of  religion  in  it,  for  a  great  while, 
even  when  things  were  very  bad,  upon  all  accounts,  in  the  king- 
dom of  Israel.  If  Jehoshaphat  reigned  not  so  long  as  his  father, 
to  balance  that,  he  had  not  those  blemishes  on  the  latter  end  of 
his  reign  that  his  father  had,  2  Chron.  10. 9, 10, 12.  and  it  is  better 
for  a  man,  that  has  been  in  reputation  for  wisdom  and  honour,  to 
die  in  the  midst  of  it,  than  to  outlive  it.  2.  Yet  it  was  one  of  the 
best,  both  in  respect  of  piety  and  prosperity.  (1.)  He  did  well, 
he  did  that  ivhich  was  right  in  the  eyes  of  the  Lord,  j).43. 
observed  the  commands  of  his  God,  and  trod  in  the  steps  of  hik 
good  father,  and  persevered  therein,  he  turned  not  aside  from  it; 
yet  every  man's  character  has  some  but  or  other,  so  had  his ; 
the  high  places  mere  not  taken  away,  no  not  out  of  Judah  and 
Benjamin,  though  those  tribes  lay  so  near  Jerusalem,  that  they 
might  easily  bring  their  offerings  and  incense  to  the  altar  there, 
and  could  not  pretend,  as  some  other  of  the  tribes,  the  incon- 
veniency  of  lying  remote;  but  old  corruptions  are  with  difficulty 
rooted  out,  especially  when  they  have  formerly  had  the  patronage 
of  those  that  were  good,  as  the  high  places  had  of  Samuel,  Solo- 
mon, and  some  others.  (2.)  His  affairs  did  well;  he  prevented 
the  mischiefs  which  had  attended  their  wars  with  the  kingdom 
of  Israel,  establishing  a  lasting  peace,  d.44.  which  had  been  a 
greater  blessing,  if  he  had  contented  himself  with  a  peace,  and 
not  carried  it  on  to  an  affinity  with  Israel;  he  put  a  deputy,  or 
viceroy,  in  Edom,  so  that  that  kingdom  was  tributary  to  him, 
r.47.  and  therein  the  prophecy  concerning  Esau  and  Jacob  was 
fulfilled,  that  the  elder  should  serve  the  younger;  and,  in  general, 
mention  is  made  of  his  might  and  his  wars,  v.  45.  He  pleased 
God,  and  God  blessed  him  with  strength  and  success;  his  death  is 
spoken  of,  v.  50.  to  shut  up  his  story,  yet,  in  the  history  of  tht 
kings  of  Israel,  we  find  mention  of  him  afterward,  2Kings,  ?,.  7. 

II.  The  beginning  of  the  story  of  Ahaziah  t^  r  son  of  Ahab, 
V.  51  .  .53.  his  reign  was  very  short,  not  two  yeais;  some  sinners 
God  makes  quick  work  with;  it  is  a  very  bad  character  that  is 
here  given  him  ;  he  not  only  kept  up  Jeroboam's  idolatry,  but  the 
worship  of  Baal  likewise;  though  he  had  heard  of  the  ruin  of 
Jeroboam's  family,  and  had  seen  his  own  father  drawn  into  de- 
struction by  the  prophets  of  Baal,  who  had  often  been  proved 
false  prophets,  yet  he  received  no  instruction,  took  no  warning, 
but  followed  tlie  example  of  his  wicked  father,  and  the  counsel  of 
his  more  wicked  niollicr  Jezebel,  who  was  still  living.  Miserable 
are  the  children  that  not  only  derive  a  stock  of  corruption  from 
their  parents,  but  are  thus  taught  by  them  to  trade  with  it ;  and 
unhappy,  most  unhappy,  parents,  they  that  help  to  damn  their 
children's  sojis. 


Ay 


EXPOSITION, 


WITH 


l^ractical  <!^l30(tliation0» 


OF  THE  SECOND  BOOK  OF 


K     I       N      G     S. 


This  second  book  of  the  Kings  (which  the  Septuagint,  numbering  from  Samuel,  calls  the  fourth,)  is  a  continuation  of  the 
former  book;  and,  some  think,  might  belter  have  been  made  to  begin  with  the  51st  vene  of  the  foregoing  chapter,  where 
the  reign  of  Ahaziah  begins.  The  former  book  had  an  illustrious  beginning,  in  the  glories  of  the  kingdom  of  Israel,  when 
it  was  entire;  this  has  a  melancholy  conclusion,  in  the  desolations  of  the  kingdoms  of  Israel  first,  and  then  of  Jiidah,  after 
they  had  been  long  broken  into  two;  for  a  kingdom  divided  against  itself  comelh  to  destruction.  But,  as  Elijah's  mighty 
works  were  very  much  the  glory  of  the  former  book,  toward  the  latter  end  of  it;  so  were  Elisha's  the  glory  of  this,  toward 
the  beginning  of  it.  These  prophets  out-shone  their  princes;  and  therefore,  as  far  as  they  go,  the  history  shall  be  accounted 
for  in  them.     Here  is, 

I.  Elijah  fetching  fire  from  heaven,  and  ascending  in  fire  to  heaven,  cA.  1,  and  2. 

II.  Elisha  working  many  miracles,  both  for  prince  and  people,  Israelites  and   foreigners,  c/j.  3.  .7. 

III.  Hazael  and  Jehu  anointed,  the  former  for  the  correction  of  Israel,  the  latter  for  the  destruction  of  the  house  of  Aliafa; 
and  the  worship  of  Baal,  cA.8..10. 

IV.  The  reigns  of  several  of  the  kings,   both  of  Judah  and   Israel,   cA.  11..16. 

V.  The  captivity  of  the  ten  tribes,  c/t.  17. 

VI.  The  good  and   glorious  reign  of  Hezekiali,   ch.  18.. 20. 

VII.  Manasseh's  wicked   reign,   and  Josiah's  good   one,  cA.  21..23. 

VIII.  The  destruction  of  Jerusalem  by  the  king  of  Babylon,  cA.  24, 25.  This  history,  in  the  several  passages  of  it,  toiifir'»i« 
lliat  obser-^^ation  of  Solomon,  That  righteousness  exalts  a  nation,  hut  sin  is  the  reproach  of  any  people. 


Before  Christ  896. 


II  KINGS,  I. 


Ahaziah's  Sickness. 


CHAP.  I. 

We  here  find  Ahaziah,  the  genuine  ton  and  successor  ofAhab,  on  the  throne  of 
Israel.  His  reign  cmitinued  not  two  years;  he  died  by  a  fall  in  hit  own 
house;  which,  after  the  mention  of  the  revolt  of  Moab,  ».l.  to*  have  here  an 
account  of.  I.  The  message  which,  on  that  occasion,  he  sent  to  the  god  vf 
Ekron,  v.ti.  It.  The  message  he  received  from  the  God  of  Israel,  v.  3.  .8. 
///.  Thv  destruction  of  the  messengers  he  sent  to  seize  the  prophet,  once  and 
again,  r. 9..12.  IV.  His  compassion  to,  and  compliance  with,  the  third 
messenger,  upon  his  submission,  and  the  delivery  of  the  message  to  the  king 
Umself,  «.  13..16.  V.  The  death  nf  AUuziah,v.n,l<^.  In  the  story  we 
May  observe  how  great  the  prophet  looks,  and  how  little  the  printt. 


l.nnHEN  Moab  rebelled  against  Israel  after 
X  the  death  ofAhab.  2.  And  Ahaziah  fell 
down  through  a  lattice  in  his  upper  chamber  that 
was  in  Samaria,  and  was  sick :  and  he  sent 
messengers,  and  said  uiilo  them,  Go,  inquire  of 
Baal-zebub  the  god  of  Ekron  whether  I  shall 
recover  of  this  disease.  .3.  But  the  angel  of  the 
Lord  said  to  Elijah  the  Tishbite,  Arise,  go  up  to 
meet  the  messengers  of  the  king  of  Samaria,  and 


Before  Christ  896. 


il  KIMGS,   1.         Eiijali's  Answer  to  Ahaziah's  Message. 


say  unto  them.  Is  it  not  because  there  is  nol  a  God 
in  Israel,  that  ye  go  to  inquire  of  Baal-zebnb  the 
j^i'd  of  Ekroii?  4.  Now  therefore  thus  saith  the 
Lord,  Thou  slialt  not  come  down  from  that  bed 
on  which  tliou  ait  gone  up,  but  shalt  surely  die. 
And  Elijali  departed.  5.  And  when  the  me.s- 
scn.iiers  turned  back  unto  him,  he  said  unto  them, 
Wliy  are  ye  now  turned  back?  6.  And  they  said 
unto  him,  'I'liere  came  a  man  up  to  meet  us,  and 
said  unto  us,  Go,  turn  again  unto  tiie  king  that 
sent  you,  and  say  unto  him,  Thus  saith  the  Lord, 
Is  it  not  because  there  is  not  a  God  in  Israel, 
that  thou  sendest  to  inquire  of  Baal-zebub  the 
god  of  Ekron?  tiierefore  thou  shalt  not  come 
down  from  that  bed  on  which  thou  art  gone  up, 
l)ut  shalt  surely  die.  7.  And  he  said  unto  them, 
Wliat  manner  of  man  ivas  he  which  came  up  to 
meet  you,  and  told  you  these  words?  8.  And 
liiey  answered  him.  He  was  an  hairy  man,  and 
girt  with  a  girdle  of  leather  about  his  loins.  And 
he  said,  it  is  Elijah  the  Tishbite. 

Wt  luive  here,  Ahaziah,  tlie  wicked  king  of  Israel,  under  God's 
rebukes,  both  by  his  providence  and  by  his  prophet,  iiy  his  rod 
and  bv  his  word. 

I.  He  is  crossed  in  his  affairs.  How  can  those  expect  to  prosper, 
that  (In  evil  in  the  sight  of  the  Lord,  and  provoke  him  to  anger? 
When  he  rebelled  against  God,  and  revolted  from  his  allegiance  to 
nini,  Moab  rebelled  against  Israel,  and  revolted  from  the  subjection 
they  had  long  paid  to  the  kings  of  Israel,  v.  1.  The  Edoniites 
Ihnt  bordered  on  Judah,  and  were  tributaries  to  the  kings  of 
Judah,  still  continued  SO,  as  we  find  in  the  chapter  before,  y.  47. 
lill,  in  the  wicked  reign  of  Jorani,  they  broke  that  yoke,  c/j.8.22. 
as  the  Moabites  did  now.  If  men  break  their  covenants  with  us, 
and  «itlidraw  their  duty,  we  must  reflect  upon  our  breach  of  cove- 
nant with  God,  and  the  neglect  of  our  duty  to  him.  Sin  weakens 
and  impoverishes  us.     We  shall  hear  of  the  Moabites,  c/t.  3. 5. 

II.  He  is  seized  with  sickness  in  body,  not  from  any  inward 
cause,  but  by  a  severe  accident;  He  fell  down  through  a  lattice, 
and  uas  much  bruised  with  the  fall:  perhaps  it  threw  him  into  a 
fiver,  I-.  '2.  Wherever  we  go,  there  is  but  a  step  between  us  and 
(icalh.  A  man's  house  is  his  castle,  but  not  to  secure  him  against 
the  iiiilginenls  of  God.  The  cracked  lattice  is  as  fatal  to  the  son, 
"lieu  ()od  ple.ises  to  make  it  so,  as  the  bow  drawn  at  a  venture 
«!is  1(1  llie  father.  Ahaziah  would  not  attempt  to  reduce  the 
Muabiles,  lest  he  should  |)erish  in  the  field  of  battle;  but  he  is  not 
safe,  I  hough  he  lurry  at  home.  Royal  palaces  do  not  always  yield 
tirui  footing.  The  snare  is  laid  for  the  sinner  in  the  ground  where 
he  lliinks  least  of  il.  Job,  18.9, 10.  The  whole  creation,  which 
gricius  under  Ihe  burlheu  of  man's  sin,  will,  at  length,  sink  and 
break  under  the. weight,  like  this  lattice.  He  is  never  safe  tliat 
lias  fiod  for  his  eneuiv. 

HI.  In  his  distress,  he  sends  messengers  to  inquire  of  the  god  of 
F.kron,  whether  he  should  recover  or  no,  v. 2.  And  here,  l.His 
inquiry  was  very  foolish:  Shall  I  recover?  Even  nature  itself 
would  rather  have  asked,  "  What  means  may  I  use,  that  I  may 
recovei  ?"  But,  as  one  solicitous  only  to  know  his  fortune,  not  to 
know  his  duly,  his  question  is  only  this,  Shall  J  recover?  which  a 
little  lime  woidd  give  answer  to.  We  should  be  more  thoughtful 
what  will  become  of  us  after  death,  than  how,  or  when,  or  where, 
we  shall  die;  and  more  desirous  to  be  told  how  we  may  conduct 
ourselves  well  in  our  sickness,  and  get  good  to  our  souls  ijv  it,  than 
whether  we  shall  recover  from  it.  2.  His  sending  to  Baal-zebub 
was  very  wicked  ;  to  make  a  dead  and  dumb  idol,  perhaps  newly- 
erec'ed.  (for  idolaters  were  fond  of  "ew  o'o-'s,)  his  oracle,  was  no 


less  a  reproach  to  his  reason  than  to  his  religion.  Baal-zebub 
signifies  the  lord  of  a  fly ;  one  of  their  Baals,  that,  perhaps,  gave 
his  answers  either  by  Ihe  power  of  the  dKinons,  or  the  craft  of 
the  priests,  with  a  humming  noise,  like  that  of  a  great  fly;  oi 
that  had  (as  they  fancied)  rid  their  country  of  the  swarms  of  flies 
wherewith  it  was  infested,  or  of  some  pestilential  disease  brought 
among  them  by  flies.  Perhaps  this  dunghill  deity  was  as  famous 
then,  as  the  oracle  of  Delphos  was,  long  after,  in  Greece.  In 
llie  New  Testament,  the  prince  of  the  devils  is  called  Beel- 
zebub, Matlh.  12.24.  for  the  gods  of  the  Gentiles  were  devils, 
and  this,  perhaps,  grew  to  be  one  of  the  most  famous. 

IV.  Elijah,  by  direction  from  God,  meets  the  messengers,  and 
turns  them  back  wiiU  an  answer  that  shall  save  them  the  labour 
of  going  to  Ekron.  Had  Ahaziah  sent  for  Elijah,  humbled  him- 
self, and  begged  his  ])rayers,  he  might  have  had  an  answer  of 
peace;  but  if  he  send  to  the  god  of  Ekron,  instead  of  the  God 
of  Israel,  that,  like  Saul's  consulting  the  witch,  shall  fill  the 
measure  of  his  iniquiiy,  and  bring  upon  him  a  sentence  of  death. 
They  that  will  not  inquire  of  the  word  of  God  for  their  comfort, 
shall  be  made  to  hear  it,  whether  they  will  or  no,  to  their 
amazement. 

1.  He  faithfully  reproves  his  sin,  v.  3.  Is  it  not  because  there  u 
not  (that  is,  because  you  think  there  is  not)  a  God  in  Israel, 
(because  there  is  no  God,  none  in  Israel,  so  it  may  be  read,)  that 
ye  yo  to  inquire  of  Baal-zebub  the  god  of  Ekron,  a  despicable 
town  of  the  Philistines,  Zech.9. 7.  long  since  vanquished  by 
Israel?  Here,  (l.)The  sin  was  bad  enough,  giving  that  honoui- 
to  the  Devil  which  is  due  to  God  alone,  which  was  done  as 
much  by  their  inquiries  as  by  their  sacrifices.  Note,  It  is  a 
very  wicked  thing,  upon  any  occasion  or  pretence  whatsoever,  to 
consult  with  the  Devil.  This  wickedness  reigned  in  the  heathen 
world,  Isa.  47. 12,13.  and  remains  too  much  even  in  the  Christian 
world,  and  the  Devil's  kingdom  is  supported  by  it.  (2.)  The 
construction  which  Elijah,  in  God's  name,  puts  upon  it,  makes  it 
nmch  worse:  "It  is  because  you  think  not  only  that  the  Goil  of 
Israel  is  not  able  to  tell  you,  but  that  there  is  no  God  at  all  in 
Israel;  else  you  would  not  send  so  far  for  a  divine  answer." 
Note,  A  practical  and  constructive  atheism  is  the  cause  and 
malignity  of  our  departures  from  God.  Surely  we  think  there' 
is  no  in  God  in  Israel,  when  we  live  at  large,  make  flesh  our  arm, 
and  seek  a  portion  in  the  things  of  this  world. 

2.  He  plainly  reads  his  doom:  "Go,  tell  him,  he  shall  suri/i/ 
die,  V.4.  Since  he  is  so  anxious  to  know  his  fate,  this  is  it;  b  t 
liim  make  the  best  of  it."  The  certain  fearfid  looking  for  of 
judgment  and  indignation,  which  this  message  must  needs  cause, 
cannot  but  cut  liim  to  the  heart. 

V.  The  message  bell);;  delivered  to  him  by  his  servants,  he 
inquires  of  them  by  whom  it  was  sent  him,  and  concludes,  by  llieir 
description  of  him,  that  it  must  be  Elijih,  u.7,i>.  For,  l.lli.s 
dress  was  the  same  that  he  had  seen  hliu  in,  in  iil>i  father's  court. 
He  was  clad  in  a  hairy  garment,  and  had  a  leallurn  girdle  about 
him,  plain,  and  homely  in  his  garb.  John  Biiplisl,  the  T^lias  of  the 
New  Testament,  herein  resembled  him,  for  his  chillies  were  made 
of  hair-cloth,  and  he  was  girt  with  a  leathern  girdle,  Matlh.  3. 4. 
He  that  was  clothed  with  the  Spirit,  despised  all  rich  and  gay 
clothing.  2.  His  message  was  such  as  he  used  to  deliver  to  his 
father,  to  whom  he  never  prophesied  good,  but  evil.  Elijah  is 
one  of  those  witnesses  that  still  torment  the  inhabitants  of  llic 
earth.  Rev.  11.10.  He  that  was  a  thorn  in  Ahab's  eyes,  will  he 
so  in  the  eyes  of  his  son,  while  he  treads  in  the  steps  of  his  wicked- 
ness; and  he  is  ready  to  cry  out,  as  his  father  did,  Hast  thou  found 
me,  0  mine  enemy?  Let  sinners  consider  that  Iheword  which  took 
hold  of  their  fathers  is  still  as  quick  and  jjowerful  as  ever.  See 
Zech.1.6.    Heb.  4.12. 

9.  Then  the  king  sent  unto  liim  a  captain  of  fifty 
with  his  fifty.  And  he  went  up  to  him:  and, 
behold,  he  sat  on  the  top  of  an  hill.  And  he  spake 
unto  him,  Thou  man  of  God,  the  king  hath  said. 


Before  Christ  896.     ^  II  KINGS,  I.  Fire  called  from  Heaven  by  Elijah. 

Come  down.     10.  And  EHjah  answered  and  said 


to  the  captain  of  fifty,  1!  1  be  a  man  of  God,  then 
let  fire  come  down  from  heaven,  and  consume 
lliee  and  thy  fifty.  And  there  came  down  fire 
from  heaven,  and  consumed  him  and  his  fifty. 
1 1.  Aq;ain  also  he  sent  unto  him  another  captain  of 
fifty  with  his  fifty.  And  lie  answered  and  said  unto 
him,  O  man  of  God,  thus  hath  the  king  said,  Come 
down  quickly.  12.  And  Elijah  answered  and  said 
unto  them.  If  I  be  a.  man  of  God,  let  fire  come 
down  from  heaven,  and  consume  thee  and  thy  fifty. 
And  the  fire  of  God  came  down  from  heaven,  and 
consumed  him  and  his  fifty.  1.3.  And  he  sent  again 
a  captain  of  the  third  fifty  with  his  fifty.  And  the 
third  captain  of  fifty  went  up,  and  came  and  fell 
on  his  knees  before  Elijah,  and  besought  him,  and 
said  unto  him,  O  man  of  God,  I  pray  thee,  let  my 
life,  and  the  life  of  tiiese  fifty  thy  servants,  be 
precious  in  thy  sight.  14.  Behold,  there  came  fire 
down  from  heaven,  and  burnt  up  the  two  captains 
of  the  former  fifties  with  their  fifties:  therefore  let 
my  life  now  be  precious  in  thy  sight.  15.  And  the 
angel  of  the  Lord  said  unto  Elijah,  Go  down  with 
him:  be  not  afraid  of  him.  And  he  arose,  and 
went  down  with  him  unto  the  king.  16.  And  he 
said  unto  him.  Thus  saith  tiie  Lord,  Forasmuch 
as  thou  hast  sent  messengers  to  inquire  of  Baal- 
zebub  the  god  Ekron,  is  it  not  because  there  is  no 
God  in  Israel  to  inquire  of  his  word?  therefore 
thou  shalt  not  come  down  off  that  bed  on  which 
thou  art  gone  up,  but  shalt  surely  die.  17.  So  he 
died,  according  to  the  word  of  the  Lord  which 
Elijah  had  spoken.  And  Jehoram  reigned  in  his 
stead,  in  the  second  year  of  Jehoram  the  son  of 
Jehoshaphat  king  of  Judah;  because  he  had  no 
son.  18.  Now  the  rest  of  the  acts  of  Ahaziah 
which  he  did,  are  they  not  written  in  the  book  of 
the  chronicles  of  the  kings  of  Israel? 

Here, 

I.  The  iiine;  issues  out  a  warr.int  for  the  appreliending  of  Elijati. 
If  (he  God  of  Ekron  had  told  him  he  should  die,  it  is  probable  he 
would  have  taken  it  quietly;  but  now  that  a  prophet  of  the  Lord 
tells  him  so,  reproving  him  for  his  sin,  and  reminding  him  of  the 
God  of  Israel,  he  cannot  bear  it :  so  far  is  he  from  making  any 
good  improvement  of  the  warning  given  him,  that  he  is  enraged 
against  the  prophet;  neither  his  sickness,  nor  the  thoughts  of 
death,  made  any  good  impressions  upon  him,  nor  possessed  him 
with  any  fear  of  God  :  no  external  alarms  will  startle  and  soften 
secure  sinners,  but  rather  exasperate  them.  Did  the  king  think 
Elijah  a  prophet,  a  true  prophet?  Why  then  durst  he  persecute 
him?  Did  he  think  him  a  common  person?  What  occasion  was 
there  to  send  such  a  force,  in  order  to  seize  him?  Thus  a  band  of 
men  must  take  our  Lord  Jesus. 

II.  The  captain,  that  was  sent  with  his  fifty  soldiers,  found  Elijah 
on  the  top  of  a  hill,  (some  think  Carmel,)  and  commanded  hini,  in 
the  king's  name,  to  surrender  himself,  v. 9.  Elijah  Mras  now  so 
far  from  absconding,  as  formerly,  in  the  close  recesses  of  a  cave, 
that  he  makes  a  bold  appearance  on  the  top  of  a  hill;  experience 
of  Ood'g  piotection  makes  him  more  bold.     The  captain  calls  hitn 


a  man  of  God,  not  that  he  believed  him  to  be  so,  or  reverenced 
him  as  such  a  one,  but  because  he  was  commonly  called  so;  had 
he  really  looked  upon  him  as  a  prophet,  he  would  not  have 
attempted  to  make  him  his  prisoner;  and  had  he  thought  him 
intrusted  with  the  word  of  God,  he  would  not  have  pretended  tft 
command  him  with  the  word  of  a  king. 

III.  Elijah  calls  for  fire  from  heaven,  to  consume  this  haughty 
daring  sinner;  not  to  secure  himself,  he  could  have  done  that  some 
other  way,  nor  to  avenge  himself,  for  it  was  not  his  own  cause 
that  he  appeared  and  acted  in;  but  to  prove  his  mission,  and  to 
reveal  the  wralh  of  God  from  heaven  against  the  ungodliness  and 
unrighteousness  of  men.  This  captain  had,  in  scorn,  called  him 
a  man  of  God:  "  If  I  be  so,"  says  Elijah,  "  thou  shalt  pay  dear 
for  making  a  jest  of  it."  He  valued  himself  upon  his  commission, 
(the  king  has  said.  Come  down,)  but  Elijah  will  let  him  know  that 
the  God  of  Israel  is  superior  to  the  king  of  Israel,  and  has  a  greater 
power  to  enforce  his  commands.  It  was  not  long  since  Elijah  had 
fetched  fire  from  heaven,  to  consume  the  sacrifice,  1  Kings,  18.38. 
in  token  of  God's  acceptance  of  that  sacrifice  as  an  atonement  for 
the  sins  of  the  people;  but  they  having  slighted  that,  now  the  fire 
falls,  not  on  the  sacrifice,  but  on  the  sinners  themselves,  v.  10. 
See  here,  1.  What  an  interest  the  prophets  had  in  heaven;  what 
the  Spirit  of  God  in  lliem  demanded,  the  power  of  God  effected; 
Elijah  did  but  speak,  and  it  was  done ;  he  that  formerly  had  fetched 
water  from  heaven,  now  fetches  fire;  Oh  the  power  of  prayer! 
Concerning  the  tcork  of  my  hands,  command  ye  me,  Isa.  45. 11. 
2.  What  an  interest  heaven  had  in  the  prophets!  God  was  always 
ready  to  plead  their  cause,  and  avenge  the  injuries  done  to  them  ; 
kings  shall  still  be  rebuked  for  their  sakes,  and  charged  to  do  his 
prophets  no  harm  ;  one  Elijah  is  more  to  God  than  10,000  captains 
and  their  fifties;  doubtless,  Elijah  did  this  by  a  divine  impulse, 
and  yet  our  Saviour  would  not  allow  the  disciples  to  draw  it  into 
a  precedent,  Luke,  9. 54.  They  were  now  not  far  from  the  place 
where  Elias  did  this  act  of  justice  upon  provoking  Israelites,  and 
would  needs,  in  like  manner,  call  for  fire  upon  those  provoking 
Samaritans;  "No,"  says  Christ,  "by  no  means,  you  knoio  not 
what  manner  of  spirit  you  are  of,"  that  is,  (1.)  "  You  do  not  con- 
sider what  manner  of  spirit,  as  disciples,  you  are  called  to,  and 
how  different  from  that  of  the  Old-Testament  dispensation;  it  was 
agreeable  enough  to  that  dispensation  of  terror,  and  of  the  letter, 
for  Elias  to  call  for  fire  ;  but  the  dispensation  of  the  Spirit  and  of 
grace  will  by  no  means  allow  of  it."  (2.)  "You  are  not  aware 
what  manner  of  spirit  you  are,  upon  this  occasion,  acted  by,  and 
how  different  from  that  of  Elias:  he  did  it  in  holy  zeal,  you  in 
passion ;  he  was  concerned  for  God's  glory,  you  for  your  own 
reputation  only.  God  judges  men's  practices  by  their  principles, 
and  his  judgment  is  according  to  truth. 

TV.  This  is  repeated  a  second  time;  would  one  think  it?  1.  Aha- 
ziah sends,  a  second  time,  to  apprehend  Elijah,  u.ll.  as  if  he 
were  resolved  not  to  be  baffled  Ijy  Omnipotence  itself :  obstinate 
sinners  must  be  convinced  and  conquered,  at  last,  by  the  fire  of 
hell,  for  fire  from  heaven,  it  seems,  will  not  do  it.  2.  Another 
captain  is  ready  with  his  fifty,  who,  in  his  blind  rage  against  the 
prophet,  and  his  blind  obedience  to  the  king,  dares  engage  in  that 
service  which  had  been  fatal  to  the  last  undertakers;  this  is  as 
impudent  and  imperious  as  the  last,  and  more  in  haste ;  not  only, 
"  Come  down  quietly,  and  do  not  struggle,"  but,  without  taking  any 
notice  of  what  had  been  done,  he  says,  "  Come  down  quickly,  and 
do  not  trifle,  the  king's  business  requires  haste ;  come  down,  or  I 
will  fetch  thee  down."  3.  Elijah  relents  not,  but  calls  for  another 
flash  of  lightning,  which  instantly  lays  this  captain,  and  his  fifty, 
dead  upon  the  spot;  they  that  will  sin  like  others,  must  expect  t« 
suffer  like  them;  God  is  inflexibly  just. 

V.  The  third  captain  humbled  himself,  and  cast  himself  upon 
the  mercy  of  God  and  Elijah.  It  does  not  appear  that  Ahaziah 
ordered  him  to  do  so,  (his  stubborn  heart  is  as  hard  as  ever;  so 
regardless  is  he  of  the  terrors  of  the  Lord,  so  little  affected  with  the 
manifestations  of  his  wrath,  and  withal  so  prodigal  of  the  lives  of 
his  subjects,  that  he  sent  a  third  with  the  same  provoking  message 
to  Elijah,)  but  he  took  warning  by  the  fate  of  his  predecessors, 


Before  Christ  895. 


II   KINGS.  I,  II. 


Ahaziah's  Death. 


Kho,  perhaps,  lay  dead  before  tiia  eyes;  and,  insteaa  of  summon- 
ing; the  prophet  down,  fell  down  before  him,  and  begged  for  his 
fife  and  the  lives  of  his  soldiers,  acknowledging  Iheir  own  evil 
deserts,  and  the  prophet's  power,  v.  13, 14.  Let  my  life  be  precious 
in  thy  sight.  Note,  There  is  nothing  to  be  got  by  contending 
tfilh  God:  if  we  would  prevail  with  him,  it  must  be  by  supplica- 
tion; if  we  would  not  fall  before  God,  we  must  bow  before  him; 
and  those  are  wise  for  themselves  who  learn  submission,  from  the 
fatal  consequences  which  others  entail  by  their  obstinacy. 

VI.  Elijah  does  more  than  giant  the  request  of  this  third  captain. 
God  is  not  severer  with  those  that  stand  it  out  against  him,  than 
he  is  ready  to  shew  mercv  to  tliose  that  repent,  and  submit  to  him  ; 
never  any  found  it  in  vain  to  cast  themselves  upon  the  mercy  of 
God.  This  captain  not  only  has  his  life  spared,  but  is  permitted 
to  carry  his  point ;  Elijah,  heing  so  commanded  by  the  angel, 
goes  down  with  him  to  the  hitig,  v.  15.  Thus  he  shews  that  he, 
before,  refused  to  come,  not  because  he  feared  the  king  or  court, 
but  because  he  would  not  be  imperiously  summoned,  and  would 
not  lessen  the  honour  of  his  Master ;  he  magnifies  his  office.  He 
comes  boldly  to  the  king,  and  tells  him  to  his  face,  (let  him  take 
it  as  he  may,)  what  he  had  before  sent  to  him,  v.  16.  that  he 
should  surely  and  shortly  die  ;  he  mitigates  not  the  sentence,  either 
for  fear  of  the  king's  displeasure,  or  in  pity  to  his  misery  :  the  God 
of  Israel  has  condemned  him,  let  him  send  to  see  whether  the  god 
of  Ekron  can  deliver  him.  So  thunder-struck  is  Ahaziah  with  this 
message,  when  it  comes  from  the  prophet's  own  mouth,  that  neither 
he,  nor  any  of  those  about  him,  durst  offer  him  any  violence,  nor 
so  much  as  give  him  an  affront ;  but  out  of  that  den  of  lions  he 
comes  unhurt,  like  Daniel.  Who  can  harm  those  whom  God  will 
shelter? 

Lastly,  The  prediction  is  accomplished  in  a  few  days;  Ahaziah 
died,  J!.  17.  and,  dying  childless,  left  his  kingdom  to  his  brother 
Jehoram;  his  father  reigned  wickedly  twenty-two  years,  he  not 
two;  sometimes  ihe  wicked  live,  become  old,  yea,  are  mighty  in 
power;  but  they  who  therefore  promise  themselves  prosperity  in 
impiety,  may,  perhaps,  find  themselves  deceived;  for,  (as  Bishop 
Hall  observes  here,)  "Some  sinners  live  Ions,  to  aggravate  their 
judgment,  others  die  soon,  to  hasten  it;"  but  it  is  certain  that 
evil  pvrsnes  sinners,  and,  sooner  or  later,  it  will  overtake  them; 
nor  will  any  thing  fill  the  measure  sooner  than  that  complicated 
iniquity  of  Ahaziah — honouring  the  Devil's  oracles,  and  hating 
(iod's  oracles. 


CHAP.  II. 

In  this  chapter,  we  luwe,  I.  That  extraordinary  event,  the  translation  of  Elijah. 
In  the  close  of  the  foregoing  chapter,  we  had  a  wicked  king  leaving  the  world 
in  disgrace,  here  iie  hnre  a  holij  prophet  leaving  it  in  honour;  the  departure  of 
the  former  was  his  greatest  misery,  of  the  latter,  his  greatest  bliss:  men  are  as 
Iheir  end  is.  Here  is,  \.  Elijah's  taking  leave  of  his  friends,  the  sons  of  the 
prophets,  and  especially  Elisha,  who  kept  close  to  him,  and  walked  with  him 
through  Jordan,  r.  I..10.  2.  His  rapture  into  heaven  by  the  ministry  of 
angels,  u.  1 1 .  and  Elishii's  lamentation  of  the  loss  this  earth  had  of  him,  v.\2. 
II.  Tlie  manifestation  of  Elishii,  as  a  propliet  in  liis  room.  1 .  By  the  dividing 
of  Jordan,  v.  13, 14.  2.  By  the  respect  ivhich  the  sons  of  the  prophets  paid 
him,  0.15..  18.  3.  By  the  healing  of  the  unwholesome  waters  of  Jericho, 
e.  19.  .22.  4.  By  the  destruction  of  the  children  of  Bethel  that  mocked  him, 
». 23..25.  This  revolution  in  prophecy  makes  a  greater  figure  than  the 
revolution  of  a  kingdom. 

1-  A  ND  it  came  to  pass,  when  the  Lord  would 
JTJL  take  iip  Elijah  into  heaven  by  a  whirlwind, 
that  Elijah  went  with  Elisha  from  Gil^al.  2.  And 
Elijah  said  unto  Elisha,  Tarry  here,  I  pray  thee; 
for  the  Lord  hath  sent  me  to  Beth-el.  And  Elisha 
said  unto  him,  As  the  Lord  liveth,  and  as  thy  soul 
Hveth,  I  will  not  leave  thee.  So  they  went  down 
io  Beth-el.  3.  And  the  sons  of  the  prophets  that 
icere  at  Beth-el  came  forth  to  Elisha,  and  said  unto 


him,  Knowest  thou  that  the  Lord  will  take  away 
thy  master  from  thy  head  to-day?  And  he  said. 
Yea,  I  know  it;  hold  ye  your  peace.  4.  And 
Elijah  said  unto  him,  Elisha,  tarry  here,  I  pray 
thee;  for  the  Lord  hath  sent  me  to  Jericho. 
And  he  said.  As  the  Lord  liveth,  and  as  tliy  soul 
liveth,  I  will  not  leave  tiiee.  So  they  came  to 
Jericho.  5.  And  the  sons  of  the  prophets  tiiat  tJ:ere 
at  Jericho  came  to  Elislia,  and  said  unto  liim, 
Knowest  thou  ti.at  the  Lord  will  take  away  thy 
master  from  thy  heail  to-day?  And  lie  answered. 
Yea,  I  know  it;  hold  ye  your  peace,  (j.  And 
Elijah  said  unto  him.  Tarry,  I  pray  thee,  here;  for 
the  Lord  hatli  sent  me  to  Jordan.  And  he  said. 
As  tiie  Lord  liveth,  and  as  thy  soul  liveth,  I  will 
not  leave  thee.  And  they  two  went  on.  7.  And 
fifty  men  of  tiie  sons  of  the  prophets  went,  and 
stood  to  view  afar  off:  and  they  two  stood  by 
Jordan.  8.  And  Elijah  took  his  mantle,  and 
wrapped  it  together,  and  smote  the  waters,  and 
they  were  divided  hither  and  thither,  so  that  they 
two  went  over  on  dry  ground. 

Elijah's  times,  and  the  events  concerning  him,  are  as  little  dated 
as  those  of  any  great  man  in  scripture;  we  are  not  told  of  his  age, 
nor  in  what  year  of  Ahab's  reign  he  first  aj)peared,  nor  in  what 
year  of  Joram's  he  disappeared,  and  therefore  cannot  conjecture 
how  long  he  flourished;  it  is  supposed  about  twenty  years  in  all. 

Here  we  are  told, 

I.  That  God  had  determined  to  take  him  up  into  heaven  by  a 
whirlwind,  v.  1.    He  would  do  it,  and,  it  is  probable,  let  him  know 
of  his  purpose,  some  time  before,  that  he  would  shortly  take  him 
from  the   world,  not  by  death,  but  translate  him  body  and  soul  to 
heaven,  as  Enoch  was,  only  causing  him  to  undergo  such  a  change 
as  would  be  necessary  to  the  qualifying  of  him  to  be  an  inhabitant 
in  that  world  of  spirits;  and  such  as  lliey  shall  undergo  who  will 
be  found  alive  at  Christ's  coming.     It  is  not  for  us  to  say  why 
God  would  put  such  a  peculiar  honour  upon  Elijah  above  any  other 
of  the  prophets ;  he  was  a  man  subject  to  like  passions  as  we 
are,  knew  sin,  and  yet  never  tasted  death.     Wherefore  is  he  thus 
dignified,  thus  distinguished,  as  a  man  whom  the  King  of  kings  did 
delight  to  honour?     We  may  suppose,  that,  herein,  I.God  looked 
back  upon  his  past  services,  which  were  eminent  and  extraordinary, 
and  intended  him  a  recompcnce  for  those,  and  an  encouragement 
to  the  sons  of  the  prophets  to  tread  in  the  steps  of  his  zeal  and 
faithfulness,  and,  whatever  it  cost  them,   to  witness  against  the 
corruptions  of  the  age  they  lived  in.     2.  He  looked  down  upon  the 
present  dark  and  degenerate  state  of  the  church,  and  would  thus 
give  a  very  sensible  proof  of  another  life  after  this,  and  draw  the 
hearts  of  the  faithful  few  upward  toward  himself,  and  that  other 
life.     3.  He  looked  forward  to  the  evangelical  dispensation,  and, 
in  the  translation  of  Elijah,  gave  a  type  and  figure  of  the  ascension 
of  Ch  rist,  and  the  opening  of  ike  kingdom  of  heaven  to  all  believers. 
Elijah  had,  by  faith  and  prayer,  conversed  much  with  heaven,  and 
now  he  is  taken  thither,  to  assure  us,  that,  if  we  have  our  conver- 
sation in  heaven  while  we  are  here  on  earth,  we  shall  be  there 
shortly,  the  soul  shall,  (and  that  is  the  man,)  be  happy  there,  there 
for  ever. 

II.  That  Elisha  had  determined,  as  long  as  he  continued  on  earth, 
to  cleave  to  him,  and  not  to  leave  him :  Elijah  seemed  desirous  to 
shake  him  off,  would  have  had  him  stay  behind  at  Gilgal,  al 
Bethel,  at  Jericho,  r.  2,4,6.  Some  think  out  of  humility  ;  lie  knew 
what  glory  God  designed  for  him,  but  would  not  seem  to  glory  io 
it,  nor  desired  it  should  be  seen  of  men ;  (God's  favourites  covet 


Before  Christ  895. 


II   KINGS,  II. 


JBlijiili's  Transhilion. 


not  to  have  it  proclaimed  before  llieiii,  (Iml  they  arc  so,  as  tlie 
favourites  of  earthly  princes  do;)  or,  r^itlicr,  it  was  to  try  him,  and 
make  his  constant  adherence  to  him  the  more  commendable,  hke 
Naomi's  persuading  Ruth  to  go  back:  in  vain  does  Ehjah  intrcat 
him  to  tarry  here,  and  tarry  there;  he  resolves  to  tarry  no  where 
behind  his  master,  till  he  goes  to  heaven,  and  leaves  him  behind 
on  this  earth;  whatever  comes  of  it,  I  will  not  leave  thee;  and 
why  so?  Not  only  because  he  loved  him,  but,  1.  Because  he  de- 
sired to  be  edified,  by  his  holy  heavenly  converse,  as  long  as  he 
staid  on  earth  ;  it  had  always  been  profitable,  but,  we  may  suppose, 
now  more  so  than  ever.  We  should  iherefure  do  all  the  spiritual 
pood  we  can,  one  to  another,  and  get  all  wc  can,  one  by  another, 
while  we  are  together,  because  we  are  to  be  together  but  a  n/iile. 
2.  Because  he  desired  to  be  satisfied  concerning  his  departure, 
and  to  see  him  when  he  was  taken  up,  that  his  faitli  might  be 
confirmed,  and  his  acquaintance  with  the  invisible  world  increased. 
He  had  Ions;  followed  Elijah,  and  he  would  not  leave  him  now,  when 
he  hoped  for  the  parting  blessing;  lei  not  ihos-,  that  follow  Christ, 
come  short  bv  tiring  at  last. 

III.  That  Elijah,  before  his  departure,  visited  the  schools  of  the 
prophets,  and  look  leave  of  them  ;  it  seems  that  there  were  such 
schools  in  many  of  the  cities  of  Israel,  probably  even  in  Samaria 
itself;  hei«  we  find  sous  of  the  prophets,  and  considerable  numbers 
of  them,  even  at  Betliei,  where  one  of  the  calves  was  set  up,  and 
at  Jericho,  which  was  lately  built  in  defiance  of  a  divine  curse. 
At  Jerusalem,  and  in  the  kingdom  of  Judah,  they  had  priests  and 
'^evifes,  and  the  temple  service,  llie  want  of  which,  in  the  king- 
dom of  Israel,  God  graciously  made  n|)  by  those  colleges,  where 
inen  were  trained  up  and  employed  in  the  exercises  of  religion  and 
devotion,  and  whither  good  people  resorted  to  solemnize  the 
appointed  feasts  with  praying  and  hearing,  when  they  had  not 
conveniencies  for  sacrifice  or  incense,  and  thus  religion  was  kept  up 
•>t  a  time  of  general  apostacy.  Much  of  God  was  among  these 
prophets,  and  more  ivcre  the  children  of  the  desolate  Ihanihe  children 
of  the  married  xcife;  none  of  all  the  high  priests  were  comparable 
to  those  two  great  men,  Elijah  and  Elisha,  who,  for  aught  we  know, 
never  attended  in  the  temple  at  Jerusalem.  These  seminaries  of 
religion  and  virtue,  which  Elijah,  it  is  probable,  had  been  instru- 
mental to  found,  he  now  visits,  before  his  departure,  to  instruct, 
encourage,  and  bless  them.  Note,  Those  that  are  going  to  heaven 
themselves,  ought  to  be  concerned  for  those  they  leave  behind  them 
on  earth,  and  to  leave  with  them  their  experiences,  testimonies, 
counsels,  and  prayers,  2  Pet.  1.15.  When  Christ  said,  with 
triumph.  Now  I  am  no  more  in  the  world,  he  added,  with  tender- 
ness. But  these  are;   Father,  keep  them. 

IV.  That  the  sons  of  the  prophets  had  intelligence,  (either  from 
Elijah  lii^nself,  or  by  the  spirit  of  prophecy  in  some  of  their  own 
society,)  or  suspected,  by  the  solemnity  of  Elijah's  farewell,  that 
he  was  now  shortly  to  be  rpnio\cd  ;  an<l,  l.They  told  Elisba  of 
it,  both  at  Bethel,  v.  3.  and  at  Jericho,  v.  5.  Knoicest  thou  that 
the  Lord  trill  tahc  away  thy  master  from  Ihij  head  to-dny  ?  This 
llfy  said,  not  as  upbraiding  him  with  his  luss,  or  expecting,  that, 
when  his  master  was  gone,  he  would  be  upon  the  lr\el  with  them, 
tut  to  shew  how  full  they  were  of  the  tlioiinlils  of  lliis  milter,  and 
biff  with  expectation  of  tlie event,  and  loaiiMionisli  Elisha  to  |ire|iare 
for  the  loss;  know  we  not  that  our  nearest  n  bilious,  and  dearest 
friends,  nmst  shortly  be  taken  from  us?  The  Lord  irill  take  iiicm, 
ive  lose  them  not  till  he  calls  for  them,  whose  they  are,  and  who 
taketh  away,  and  none  can  hinder  him.  He  takes  a-way  superiors 
from  our  head,  inferiors  from  awr  feet,  equals  from  our  arms;  let 
ns  therefore  carefully  do  the  duty  of  every  relation,  that  we  may 
reflect  upon  it  with  comfort,  when  it  comes  to  be  dissolved.  Elisha 
knew  it  too  well,  and  sorrow  had  filled  his  heart  upon  this  account, 
(as  it  (lid  the  disciples  in  a  like  case,  John,  10.  G.)  and  therefore 
hfc  did  not  need  to  be  told  of  it,  did  not  care  for  hearing  of  it, 
and  would  not  be  interrupted  in  his  contemplations  on  this  great 
concern,  or,  in  the  least,  diverted  from  his  attendance  upon  his 
Master;  I  know  it,  holdye  your  peace :  he  speaks  not  this  peevishly, 
«r  in  contempt  of  the  sons  of  the  prophets,  but  as  one  that  was 
(imself,  and  would  haxelhein,  composed  and  sedate,  and  with  an 

VOL.  II.  13 


awful  silence  expecting  the  event,  I  know  it,  betilent,  Zech.2.13. 
2.  Tlu-y  went  themselves  to  be  witnesses  of  it  at  a  distance,  though 
they  might  not  closely  attend,  v.  7.  Fifty  of  them  stood  to  view 
afar  off,  intending  to  satisfy  their  own  curiosity,  but  Ciod  so 
ordered  it  that  they  might  be  eye-witnesses  of  the  honour  heaven 
did  to  that  prophet,  who  was  despised  and  rejected  of  men.  God's 
works  are  well  worthy  our  notice  ;  when  a  door  is  opened  in  heaven, 
the  call  is.  Came  vp  hither,  come  and  see. 

V.  Tliat  the  miraculous  (liiiiling  of  the  river  Jordan  was  tlie 
preface  to  Elijah's  translation  into  llic  heavenly  Canaan,  as  it  hail 
been  to  the  entrance  of  Israel  into  the  earthly  Canaan,  v.  8.  He 
must  go  on  the  other  side  Jordan,  to  be  translated,  brcause  it  was 
his  native  country,  and  that  he  n;ight  be  near  the  place  were  IMosea 
died,  and  that  thus  honour  niiglil  be  put  <in  that  part  of  the  country, 
which  was  most  despised.  He  and  Elisha  niii;hl  liiive  gone  over 
Jordan  by  a  ferry,  as  other  passengers  did,  butCiod  would  mqgnify 
Elijah  in  his  exit,  as  he  did  Joshua  in  his  entrance,  by  the  dividing 
of  this  river.  Josh. 3.  7.  As  Moses  with  his  rod  divi<led  the  sea, 
so  Elijah  with  his  nia«<fedivided  Jor<laii,  both  the  insiytiia — the 
badges  of  their  office ;  these  waters,  of  old,  \  ichb-d  to  the  ark,  now, 
to  the  prophet's  mantle,  which,  to  those  that  wanted  the  ark,  was 
an  equivalent  token  of  God's  presence.  When  (iod  wdl  take  up 
his  faithful  ones  to  heaven,  death  is  the  Jordan  which,  iNimediately 
before  their  translation,  they  must  |)ass  throuah,  and  they  find  a 
way  through  it,  a  safe  and  comfortable  way;  the  death  of  Christ 
has  divided  those  waters,  that  the  rnusomed  of  the  Lord  may  jiass 
over;   O  death,  where  is  thy  stiny?  thy  hurt,  thy  terror? 

!).  AikI  il  came  to  pass,  when  they  were  gone 
over,  that  Jilijali  said  unto  Ehsha,  Ask  what  I  shall 
(k)  for  thee,  before  I  be  taken  away  from  thee.  And 
Elisha  said,  I  pray  thee,  let  a  double  portion  of 
thy  spirit  l)e  upon  me.  10.  And  he  said,  Thoti 
hast  asked  a  liard  thing- :  neverlheless,  if  thou  see 
me  xvlien  I  am  taken  from  tiiee,  it  shall  be  so  unto 
thee;  liiit  if  not,  it  shall  not  be  so.  11.  And  il 
came  tw  pass,  as  they  still  went  on,  and  talked,  that, 
behokl,  Ihere  appeared  a  chariot  of  fire,  and  horses 
of  fire,  and  parted  them  both  asunder  ;  and  Elijah 
went  up  by  a  whirlwind  into  heaven.  12.  And 
Elisha  saw  il,  and  he  cried.  My  father,  my  fatlier, 
the  chariot  of  Israel,  an«i  the  horsemen  thereof. 
And  he  saw  him  no  more:  and  he  took  hold  of  his 
own  clollies,  and  rent  them  in  two  pieces. 

Here, 

I.  Elijah  makes  his  will,  and  leaves  Elisha  his  he'ir,  now  anoint- 
ing him  to  be  a  prophet  in  his  room,  more  than  when  he  r«s<  his 
mantle  vpon  him,  1  Kings,  19.19. 

l.Elij.di,  being  greatly  pleased  with  the  constancy  ot  Elisha's 
affection  and  attendance,  bade  him  ask  what  be  should  do  for 
hio!,  \\\\.i\.  blessing  he  should  leave  him  at  parting;  he  does  not  say, 
(as  Bishop  Hall  well  observes,)  "  Ask  of  me  when  I  am  gone,  in 
heaven  I  shall  be  better  able  to  befriend  thee,"  but,  "  Asli  before 
I  go.  "  Our  friends  on  earth  may  be  spoken  to,  and  can  give  us 
an  answer,  but  we  know  not  that  we  can  have  access  to  any  friend 
in  heaven  but  Christ,  and  God  in  him  ;  Abraham  is  ignorant  of  us. 
2.  Elisha,  having  this  fair  opportunity  to  enrich  himself  with  the 
best  riches,  prays  for  a  double  portion  of  his  spirit;  he  asks  not 
for  wealth,  or  honour,  or  exemption  from  trouble,  but  to  be  qualified 
for  the  service  of  God  and  his  generation;  he  asks,  (1.)  For  the 
spirit,  not  that  the  gifts  and  graces  of  the  Spirit  were  in  Elijah's 
power  to  give,  therefore  he  says  not,  "  Give  me  the  Sj)irit,"  (n? 
knew  very  well  it  was  God's'  gift,)  but,  "Let  it  be  upon  me, 
intercede  "with  God  fortius,  for  me."  Christ  bade  bis  <lisciple> 
ask  what  Ihev  would,  jml  one,  but  all,  and  promised  to  send  tJw 


lJi;fore  Clirisl  bOb. 


11  Kir>i<^iJ.   u. 


Klijali's  Tran.sIiUi<>n, 


Epirit,  wilh  much  n»ore  aulhorhy  ami  assurai)ce  lliaii  lilijali  could. 
(2.)  For  his  spirit  ;  bccaiise  he  was  to  be  a  prciphel  in  liis  room, 
lo  carry  on  his  work,  to  father  the  sons  of  the  prophets,  and  face 
Iheir  enemies:  because  he  had  the  same  difficulties  to  enconntfr, 
and  the  same  perverse  generation  todeal  with,  that  he  had,  so  that, 
if  he  have  not  his  spirit,  he  has  not  strength  according  lo  the  day. 
(  3.)  For  a  double  portion  of  his  spirit ;  he  docs  not  mean  double  to 
what  he  had,  but  double  to  what  the  rest  of  the  prophets  had,  from 
whom  so  much  would  not  be  expected  as  from  Elisha,  who  had 
been  brought  up  under  Elijah.  It  is  a  holy  ambition  to  covet 
earnestly  the  best  gifts,  and  those  which  will  render  us  niest  service- 
able to  God  and  our  brethren.  Note,  We  all  ought,  both  ministers 
and  people,  to  set  before  us  the  examples  of  our  predecessors,  to 
labour  after  their  spirit,  and  to  be  earnest  with  God  for  that  grace 
which  carried  them  through  their  work,  and  enabled  them  to 
finish  well.  3.  Elijah  promises  him  that  which  he  asked,  but 
under  two  provisos,  v.\0.  (1.)  Provided  he  put  a  due  value  upon 
it,  and  esteem  it  highly:  this  he  teaches  him  to  do,  by  calling  it 
a  hard  thing ;  not  too  hard  for  God  to  do,  but  too  great  for  him 
to  expect.  Those  are  best  prepared  for  spiritual  blessings  that 
•  re  most  sensible  of  their  worth,  and  iheir  own  unworthiness  to 
receive  them.  (2.)  Provided  he  kept  close  to  his  master,  even  to 
the  last,  and  was  observant  of  him  :  If  tliou  see  me  when  I  am  taken 
from  thee,  it  shallhe  so,  otherwise  not.  A  diligent  attendance  upon 
his  master's  instructions,  and  a  careful  observance  of  his  example, 
particularly  now  in  his  last  scene,  were  the  condition,  and  would 
be  a  proper  means,  of  obtaining  much  of  his  spirit:  taking  strict 
notice  of  the  manner  of  his  ascension  would  likewise  be  of  great 
use  to  him.  The  comforts  of  departing  saints,  and  their  experi- 
ences, will  nn'ghtily  help,  both  to  gild  our  comforts,  and  to  steel 
our  resolutioDG.  Or,  perha|)s,  this  was  intended  only  as  a  sign; 
"  If  God  favour  thee  so  far  as  to  give  thee  a  sight  of  me  when  I 
nscend,  lake  that  for  a  token  that  he  will  do  this  for  thee,  and 
depend  upon  it."  Christ's  disciples  saw  him  ascend,  and  were, 
thereupon,  assured  thai  lliey  should,  in  a  little  time,  be  fdled  with 
bis  Spirit,  Acts,  1.8.  Elisha,  we  mav  suppose,  hereupon,  prayed 
earnestly.  Lord,  shew  me  this  token  for  good. 

II.  Elijah  is  carried  up  lo  heaven  in  a  fiery  chariot,  r.  11.  Like 
Enoch,  he  wastranslatccl,  tliat  lieshovldnot  see  death;  and  was  (as 
Mr.  Cowley  expresses  it)  the  second  man  that  leaped  the  ditch, 
whire  all  the  rest  of  mankind  fell,  and  went  not  downward  to  the  sky. 
Many  curious  questions  niitiht  be  asked  about  this  matter,  which 
tould  not  be  answered.      Let  it  suffice  that  we  are  here  told, 

1.  What  his  Lord,  when  he  came,  found  him  doing.  He  was 
talking  with  Elisha,  iustructingand  encouraging  him,  directing  him 
in  his  work,  and  quickening  him  to  it,  for  the  good  of  those  whom 
he  left  behind.  He  was  not  meditating  or  praying,  as  one  wholly 
Inkcn  up  willi  the  world  he  was  going  to,  but  engaged  in  edifying 
discourse,  as  one  concerned  about  the  kingdom  of  God  among 
men.  We  'mistake,  if  we  think  our  preparation  for  heaven  is 
carried  on  only  by  contemplation,  and  the  acts  of  devotion.  Use- 
fulness to  others  will  pass  as  well  in  our  account  as  anything. 
Thiiikinir  of  divine  things  is  good,  but  talking  of  them  (if  it  come 
from  the  heart)  is  better,  because  for  edification,  1  Cor.  14. 4. 
ChrisI  ascended  as  he  was  blessing  his  disciples. 

2.  What  convoy  his  Lord  sent  for  him;  a  chariot  of  fire,  and 

hnrsrs  of  fire,  which  appeared  either  descending  upon  them  from 

the  <lou<ls,  or  (as  Bishop  Patrick  thinks)  running  toward  them  upon 

the  ground:   in  Ibis  form  the  angels  appeared.     The  souls  of  all 

the  faithful  are  carried  by  an  invisible  guard  of   angels   into  the 

boKcnn  of  Abraham  ;   but  Elijah  being  to  carry  his  body  wilh  him, 

this  heavenly  guard  was  visible,  not  in  a  human  shape,  as  usual, 

Ihongh  Ihcy  might  so  have  borne  him  up  in  their  arms,  or  carried 

him  as  on   eagles*  wings,  but  thai  had  been  to  carrv  him  like  a 

child,  like  a  lamb,  (Isa. -40.  1  1 ,  31.)  ihey  appear  in  the  form  of  a 

thariot  and  horses,  lliat  he  may  ride  in  slate,  may  ride  in  triumph 

Ike  a  prince,  like  a  conqueror,  yea,  more  than  a  contpicror  ;    the 

ingels  are  called  in  scripture,  Cherubim  and  Seraphim,  and  llieir 

li«|)earance  here,  Ihouah  it  may  heeni  below  tlieir  dignitv.  answer.'; 

\>  both  these  nr.mcs  ;   for  (  1 .)  Strcphim  siniiifiesyicn/,  ,-.nd  doit  is 


sai.1  to  make  them  a  flame  of  fire,  Ps.  104.2.  (2.)  Ckcrubim  (a» 
many  think)  siv^iiifie.s  chariots,  and  they  are  called  the  charin/s  oj 
God,  Ps.08.17.  Ami  he  IS  saidio  ride  upon  n  cherub,  Ps.lO.K* 
to  which  perhaps  there  is  an  allusion  in  Ezekiel's  vision  of  font 
living  creatvires,  and  wheels,  like  horses  and  chariots;  in  Zecha. 
riah's  vision  they  are  so  represented,  Zech.1.8.^6. 1.  Compaif 
Rev.  G.  2,  &c.  See  the  readiness  of  the  angels  to  do  the  will  oi 
God,  even  in  the  meanest  services,  for  the  good  of  them  that  shall 
be  heirs  of  salvation.  Elijah  must  remove  to  the  world  of  angels, 
and  therefore,  to  shew  how  desirous  they  were  of  his  company, 
some  of  them  would  come  to  fetch  him  ;  the  chariot  and  horses 
appeared  like  fire,  not  for  burning,  but  brightness,  not  to  torture 
or  consume  him,  but  to  render  his  ascension  conspicuous  and 
illustrious  in  the  eyes  of  those  that  stood  afar  off  to  view  it. 
Elijah  had  burned  with  holy  zeal  for  God  and  his  honour,  and  now, 
with  a  heavenly  fire,  he  was  refined  and  translated. 

3.  How  he  was  separated  from  Elisha  ;  this  chariot  parted  them 
both  asunder.  Note,  The  dearest  friends  must  part;  Elislia  h.ad 
protested  he  would  not  leave  him,  yet  now  is  left  behind  by  him. 

4.  Whither  he  was  carried  ;  he  went  up  by  a  whirlwind,  into 
heaven:  the  fire  tends  upward,  the  whirlwind  helped  to  cany  IiIju 
through  the  atmosphere,  out  of  the  reach  of  the  magnetic  virtue 
of  this  earth,  and  then  how  swiftly  he  ascended  through  the  pure 
aether  to  the  world  of  holy  and  blessed  spirits  we  cannot  conceive 

"  But  where  lie  stopt  will  ne'er  be  known 

"  Till  phcenix-nature,  aged  grown, 

"  To  a  better  being  shall  aspire, 

"  Mounting  herself,  like  him,  to  eternity,  in  fire."— Cowi.rv. 

Elijah  had  once,  in  a  passion,  wished  he  might  die  ;  yet  God  Mas 
so  gracious  to  him,  as  not  only  not  to  take  him  at  his  wonl  llieii, 
but  to  honour  him  with  this  singular  privilege,  that  he  .should 
never  see  death;  and  by  this  instance,  and  that  of  Enoch,  (l.)(ioil 
shewed  how  men  should  have  left  the  world,  if  they  had  iioi 
sinned,  not  by  death,  but  by  a  translation.  (2.)  He  gave  a  glimjise 
of  that  life  and  immortality  which  are  brought  to  light  by  the 
gospel,  of  the  glory  reserved  for  the  bodies  of  the  saints,  and  I  tie 
opening  of  the  kingdom  of  heaven  to  all  believers,  as  then  to  Elijah ; 
it  was  also  a  figure  of  Christ's  ascension. 

III.  Elisha  pathetically  laments  the  loss  of  that  great  prophet, 
but  attends  him  with  an  encomium,  u.l2.  1.  He  saw  it;  thus  lie 
received  the  sign  by  which  he  was  assured  of  the  grant  of  his  request 
for  a  double  portion  of  Elijah's  spirit;  he  looked  steadfastly 
toward  heaven,  whence  he  was  to  expect  that  gift,  as  the  disciples 
did.  Acts,  1.  10.  He  saw  it  a  while,  but  the  vision  was  presently 
out  of  his  sight;  and  he  saw  him  no  more.  2.  He  rent  his  own 
clothes,  in  token  of  the  sense  he  had  of  his  own  and  the  public 
loss;  though  Elijah  was  gone  triumphantly  to  heaven,  yet  this 
world  could  ill  spare  him,  and  therefore  his  removal  ought  to  be 
much  regretted  by  the  survivors.  Surely  their  hearts  are  hard, 
whose  eyes  are  dry,  when  God,  by  taking  away  faithful  useful 
men,  calls  for  weeping  and  mourning.  Though  Elijah's  departure 
made  way  for  Elisha's  eminency,  especially  since  he  was  now  sure 
of  a  double  portion  of  his  spirit,  yet  he  lamented  the  loss  of  him, 
for  he  loved  him,  and  could  have  served  him  forever.  3.  He  gave 
him  a  very  honourable  character,  as  the  reason  why  he  thus 
lamented  the  loss  of  him.  (1.)  He  himself  had  lost  the  guide  of 
his  youth;  My  father,  my  father ;  he  saw  his  own  condition  like 
that  of  a  fatherless  child  thrown  upon  the  world,  and  laments  it 
accordingly.  Christ,  when  he  left  his  disciples,  did  not  leave 
them  orphans,  John,  14. 15.  but  Elijah  must.  (2.)  TI.e  public  had 
lost  its  best  g>.ard  ;  he  was  the  chariot  of  Israel,  and  the  horsemen 
thereof.  He  would  have  brought  them  all  to  heaven,  as  in  thit 
chariot,  if  it  had  not  been  their  own  fault;  they  used  not  cnariots 
and  horses  in  their  wars,  but  Elijah  was  to  them,  by  his  counsels, 
reproofs,  and  prayers,  better  than  the  strongest  force  of  chariot 
and  horse,  and  kept  off  the  judgments  of  God  ;  his  departure  was 
like  the  routing  of  an  army,  an  irreparable  loss.  Belter  have  loV 
all  our  men  of  war  than  this  man  of  God. 

I.T.  Hr  took  lip  also  the  maiillc  of  Elijah   that 


Rcfore  Christ  895. 


I  KINGS.  II. 


Elijah's  Mantle  on  Elisha 


fell  (ioni  liiiii,  and  went  back,  and  stood  by  the  [I 
hank  ot  Jordan  ;  14.  And  he  took  the  mantle  of 
lilijuh  that  titll  (Voin  him,  and  smote  the  waters, 
;inil  said,  Where  is  the  Lord  God  of  Ehjah  ?  And 
wiien  ho  also  had  smitten  the  waters,  they  parted 
hither  and  thither:  and  Ehsha  went  over.  1.5.  And 
when  the  sons  of  the  prophets  which  were  to  view 
at  Jericho,  saw  him,  they  said,  The  spirit  of  Eh- 
jah.  doth  rest  on  Elisha.  And  they  came  to  meet 
him,  and  bowed  themselves  to  the  ground  before 
him  :  l6.  And  they  said  unto  him.  Behold  now, 
there  be  with  thy  servants  fifty  strong  men  :  let 
them  go,  we  pray  thee,  and  seek  thy  master  :  lest 
peradvtiiture  the  Spirit  of  the  Lord  hath  taken 
iiim  up,  and  cast  him  upon  some  mountain,  or  into 
some  valley.  And  he  said.  Ye  shall  not  send.  17. 
And  when  they  urged  him  till  he  was  ashamed,  he 
said.  Send.  l  hey  sent  therefore  fifty  men  ;  and 
they  sought  tliree  days,  but  tbund  him  not.  18. 
And  when  they  came  again  to  him,  (tor  he  tarried  at 
.leritho,)  he  said  unto  them.  Did  I  not  say  unto  you, 
Go  not  ^ 


We  have  here  an  account  of  wliat  followed  iriiniedialely  after 
tlir  i-npturo  of  Elijah. 

1.  The  lokrns  of  God's  presence  with  Elislia,  and  the  marks  ot 
his  eleviiliiiii  into  Elijah's  room,  to  he,  as  he  had  i»eeii,  a  lather  to 
the  sons  ot  the  |niiphets,  and  the  chariot  and  hursenien  of  Israel. 

1.  He  was  possessed  of  Elijah's  mantle,  (he  liad;j:e  of  his  ottice, 
which,  we  may  suppose,  lie  |)ut  on,  and  wore,  for  his  master's  sake, 
V.  |:j.  When  Elijali  went  to  heaven,  Ihonijh  lie  did  not  let  fall  his 
iiodv  as  others  do,  he  let  fall  his  mantle  instead  of  it  ;  fur  lie  was 
niulotlied,  that  he  might  be  clothed  upon  w  ith  iinmorlalitv  :  he 
was  foiiin;  to  a  world  where  he  needed  not  the  nianlle,  either  to 
adorn  him,  or  to  shelter  him  from  weather,  or  to  wrap  his  face  in, 
as  1  Kin^s  19.  13.  He  left  his  mantle  as  a  legacv  to  Elisha,  and 
ihounh  in  itself  it  was  of  small  value,  yet  as  it  was  a  token  of  the 
<lesctiit  of  the  Spirit  upon  him,  it  was  more  than  if  he  had  he- 
qnealhcd  to  him  thousands  of  jjold  and  silver.  Elisha  took  it  up, 
not  a  sacred  relic  to  be  worshipped,  but  as  a  significant  garment 
to  be  worn,  and  a  recompense  (o  him  for  his  own  garments  which 
he  had  rent  ;  he  loved  this  cloak  ever  since  it  was  first  cast  over 
him,  1  Kings  19.  19.  He  that  then  so  cheerfully  obeyed  the  sum- 
mons of  it,  and  became  Elijah's  servant,  is  now  dignified  with  it, 
and  becomes  his  successor.  There  are  remains  of  great  and  good 
men,  w  liich,  like  this  mantle,  ought  to  be  gathered  up  and  preserv- 
ed by  the  survivors,  their  sayings,  their  writings,  their  examples, 
that  as  their  winks  follow  them  in  the  reward  of  them,  they  may 
stay  behind  in  the  benefit  of  them. 

2.  He  was  jiossessed  of  Elijah's  power  to  divide  Jordan,  t'.  14. 
Having  parted  with  his  father,  he  returns  to  his  sons  in  the  schools 
of  the  prophets  ;  Jordan  was  between  him  and  them,  it  had  been 
divided  to  make  way  for  Elijah  to  his  glory,  he  will  try  whether 
it  will  divide  to  make  wav  for  him  to  his  business,  and  by  that  he 
will  know  that  God  is  with  him,  and  that  he  has  the  double  por- 
tion of  Elijah's  spirit  ;  Elijah's  last  miracle  shall  be  Elisha's  first ; 
thus  he  beniiis  where  he  left  oft",  and  there  is  no  vacancy.  In  di- 
viding the  Haters,  (1.)  He  made  use  of  Elijah's  mantle,  as  Elijah 
himself  had  done,  (v.  8.)  to  signify  that  he  designed  to  keep  to  his 
master's  niellioils,  and  would  not  introduce  any  thing  new,  as 
those  atfcct  to  ilo,  that  think  themselves  wiser  than  their  predeces- 
sors. (2.)  He  applied  hiinsilf  to  Elijah's  God,  Where  is  the  Lord 
God  of  Elijah?  He  docs  not  ask,  "  Where  is  Elijah'?"  either  as 
poring   upon  the  loss  cd  him,  as  if  he  could  not  be  easy  now  that 


he  was  gone,  or  as  doubting  of  his  happy  state,  as  if,  like  the  sent 
of  the  prophets  here,  he  knew  not  what  was  become  of  iiini,  or  as 
curiously  inquiring  concerning  him,  and  the  particulars  of  thatstatf 
he  was  removed  to  ;  no,  that  is  a  hidden  life,  it  does  not  yet  appeal 
what  we  shall  be:  nur  as  expecting  help  from  him  ;  no,  Elijah  i» 
happy,  but  is  neither  omniscient  nor  omnipotent ;  but  he  asks. 
Where  is  the  Lord  God  of  Elijah  ?  Now  that  Elijah  was  taken  to 
heaven,  God  had  abundantly  proved  himself  the  God  of  Elijah  ; 
if  he  had  not  prepared  for  him  that  city,  and  done  belter  lor  hiin 
there  than  ever  he  <lid  for  him  in  this  world,  he  would  have  been 
ashamed  to  be  called  his  God,  Heb.  11.  1«.  Matth.  27.  31,  32. 
Now  that  Elijah  was  taken  to  heaven,  Elisha  intpiired,  [1.]  After 
God  ;  when  our  creature-comforts  are  removed,  we  have  a  God  to 
go  to,  that  lives  for  ever.  [2.]  After  the  God  of  Elijah,  the 
God  that  Elijah  served,  and  honoured,  and  pleaded  lor,  and  ad- 
hered to,  when  all  Israel  had  deserted  him.  This  honour  is  done 
to  those  who  cleave  to  God  in  times  of  general  apostasy,  that  Gml 
will  be,  in  a  peculiar  manner,  their  God.  "  The  God  that  o\\  ned. 
and  protected,  and  provided  for,  Elijah,  and,  many  ways,  honoiiied 
him,  especially  now  at  last ;  where  is  he  }  Lord,  am  not  I  promised 
Elijah's  spirit  ?  Make  good  that  promise."  The  words  which  next 
follow  in  the  original,  Aph-his — even  he,  which  we  join  iii  the  fol- 
lowing clause,  when  he  also  had  smitten  the  tvaters,  some  iniike  an 
anssver  to  this  (luestion,  Where  is  Elijah's  God?  Elium  illcadhuc 
superest  —  "  He  is  in  being  still,  and  nigh  at  hand  ;  we  have  Inst 
Elijah,  but  we  have  not  lost  Elijah's  God  :  he  has  not  f'orsalicn  the 
earth,  it  is  even  he  that  is  still  with  nic."  Note,  First,  It  is  the 
duly  and  interest  of  the  saints  on  earth  to  inquire  after  God,  and 
apply  themselves  to  him  as  the  Lord  God  of  the  saints  that  are 
gone  before  to  heaven,  the  God  of  our  fathers.  Sccoiidli/,  It  is  very 
comfortable  to  those  «  ho  in(|uire  after  God,  that  lliey  know  where 
to  find  him  ;  it  is  even  he  that  is  in  his  holy  temple,  (Ps.  11.4.)  and 
niyh  to  all  uho  call  vpon  him,  Ps.  143.  18.  Thirdly,  Those  that 
walk  in  the  spirit  and  steps  of  their  godly,  faithful  jiredecessors, 
shall  certainly  experience  the  same  grace  that  they  experienced  ; 
Elijah's  God  "will  he  Elisha's  too;  the  Lord  God  of  the  holy  pro- 
phets is  the  same  yesterday,  to-day,  and  for  ever;  and  what  will 
it  avail  us  to  have  the  mantles  of  those  that  are  gone,  their  places, 
their  books,  if  we  have  not  their  spirit,  their  God  .' 

3.  He  was  possessed  of  Elijah's  interest  in  the  sons  of  the  pro- 
phets, V.  15.  Some  of  the  fellows  of  the  college  at  Jericho,  who 
had  placed  themselies  conveniently  near  Jordan,  to  see  what  pass- 
ed, were  surprised  to  see  Jordan  divided  before  Elisha  in  his 
return,  and  took  that  as  a  convincing  evidence  that  the  spirit  of 
Elijah  did  rest  vpon  him,  and  that  therefore  they  ought  to  pay  the 
same  respect  and  deference  to  him,  that  they  had  done  to  Elijah. 
Accordingly,  they  went  to  meet  him,  to  congratulate  him  on  his 
safe  passage  through  fire  and  water,  and  the  honour  God  had  put 
upon  him  ;  and  they  bowed  themselves  to  the  ground  before  him  : 
they  were  trained  up  in  the  schools,  Elisha  was  lakcii  from  the 
plough,  yet,  when  they  perceive  that  God  is  with  him,  and  that 
this  is  the  man  whom  he  delights  to  honour,  they  readily  submit  to 
him,  as  their  head  and  father,  as  the  people  to  Joshua,  when  iSIo- 
ses  was  dead,  Josh.  1. 17.  Those  that  appear  to  have  God's  Spirit 
and  presence  with  them,  ought  to  have  our  esteem  and  best  affec- 
tions, notwithstanding  the  meanness  of  their  extraction  and  edu- 
cation. Whomsoever  God  honours,  we  must.  This  ready  sub- 
mission of  the  sons  of  the  prophets,  no  doubt,  was  a  great  en- 
couragement to  Elisha,  and  helped  to  clear  his  call. 

H.  The  needless  search  which  the  sons  of  the  prophets  made 
for  Elijah.  1.  They  suggested  it  possible  that  he  was  dropi,  either 
alive  or  dead,  upon  some  mountain,  or  in  some  valley  :  and  it 
would  be  a  satisfaction  to  them,  if  they  sent  some  strons  men, 
whom  they  had  at  command,  in  quest  of  him,  v.  16.  .Sonic  ol 
them  perhaps  started  this  as  a  demurrer  to  the  choice  of  Elisha  ; 
"  Let  us  first  be  sure  that  Elijah  is  quite  gone.  Can  we  ihiiik 
Elijah  thus  neglected  bv  heaven,  that  chosen  vessel  thus  casl  away 
as  a  vessel  in  which  was  no  pleasure?'  2.  Ehsha  consented  nr.t 
(o  their  motion,  till  they  overcame  him  "ith  impoitiiiiity,  u.  17. 
They  urged  him  till  bf  was  ashamed  to  oppose  it  any  tuillur,  Itsl 


fij-foif  Clirist  895, 


11  KINGS,  n. 


The  Waters  of  JcJicno  healed. 


lie  sliiiiilil  l>e  llioughl  wanting  in  his  respect  to  his  old  master,  or 
liialh  to  resign  the  mantle  again.  Wise  men  may  yield  to  that, 
/i>r  the  sake  of  peace,  and  the  good  ojiinion  of  others,  which  \et 
Ihrir  jiidgnicnt  is  against,  as  needless  and  frnilless.  ;}.  The  issne 
made  them  as  uinch  ashamed  of  tlieir  proposiil,  as  lliey,  by  their 
iinportnnilv,  had  made  Elisha  ashamed  of  his  (.ppusing  it.  Their 
messengers,  after  thcv  had  tired  llie  nsclves  willi  fruitless  seareli, 
returned  «ilh  a  nnn  est  inventus — he  is  not  to  be  found,  and  gave 
Elisha  an  opjiortunitv  of  upbraiding  liis  friends  willi  their  fnliv  ; 
Did  I  not  say  vnto  ynti,  Go  not?  i'.  10.  This  wonid  make  them 
the  more  willing  to  acrpiiesce  in  his  jii.lgMieMt  aiiollier  time. 
Traversing  hills  and  vallies  will  never  hrinu;  ms  to  FJijali,  hnt  the 
imitation  of  his  holy  faith  and  zeal  will,  in  due  time. 


19.  And  tlie  men  cf  the  city  said  utito  Ehsha, 
Behold,  I  |)i-ay  thee,  the  .situation  of  this  city  is 
pleasant,  as  my  lord  seelh  :  l)iit  the  water  js  naught, 
and  the  i;round  barren.  20.  And  he  said,  Bring 
me  a  new  cruse,  aii<l  put  salt  therein.  And  they 
brought  it  to  him.  21.  And  he  went  forth  unto 
the  spring  of  the  waters,  and  cast  the  salt  in  there, 
and  said.  Thus  sailh  the  Lord,  I  have  healed  these 
waters;  there  shall  not  be  from  thence  any  more 
dearth  or  barren  land.  22.  So  the  waters  were 
healed  imto  this  day,  according  to  the  saying  of 
Elisha  which  he  spake.  23.  And  he  went  up  from 
thence  unto  Beth-el:  and  as  he  was  going  up  by 
the  way,  there  came  forth  little  children  out  of  the 
city,  and  mocked  him,  and  said  unto  him.  Go  up, 
thou  bahl-head;  go  up,  thou  bald-head.  24.  And 
lie  turned  back,  and  looked  on  them,  and  cursed 
them  in  the  name  of  the  Lord.  Atid  there  came 
forth  two  she-bears  out  of  the  wood,  and  tare  forty 
and  two  children  of  them.  25.  And  he  went  from 
thence  to  mount  Carmel,  and  from  thence  he 
retiirtied  to  Samaria. 

Elisha  had,  in  this  res|>ect,  a  double  portion  of  Elijah's  spirit, 
that  he  wrought  more  miracles  than  he  did.  Some  reckon  them 
in  ninnber  just  double.  Two  are  recorded  in  these  verses.  A 
miracle  of  mercy  to  Jericho;  and  a  miracle  of  judgment  to 
Bethel,  Ps.lOI.  i. 

I.  Here  is  a  blessing  upon  the  waters  of  Jericho,  which  was 
effectual  to  heal  them.  Jericho  was  built  in  disobedience  to  a 
command,  in  defiance  to  a  Ihrealening,  and  at  the  expence  of  the 
lives  of  all  the  builders'  children;  \el,  when  it  was  built,  it  was 
not  ordered  to  be  demolislicd  again,  nor  were  God's  prophets  or 
people  forbidden  to  dwell  in  it,  but,  even  within  those  walls  that 
were  built  bv  iniquity,  we  find  a  nursery  of  pieiy.  Fools,  they 
say,  build  houses  for  wise  men  to  dwell  in.  Here  the  wealth  of 
the  sinner  provided  a  habitation  for  the  just.  We  find  Christ  at 
Jericho,  l^uke,  19.  1.  Hither  Elisha  came,  to  confirm  the  souls  of 
the  disciples  with  a  more  particidar  account  of  Elijah's  translation 
than  their  spies  could  give  them,  who  saw  it  at  a  distance.  Here 
he  staid  while  the  fifty  men  were  searching  for  him. 

And,  1.  The  men  of  Jericho  represented  to  him  their  grievance, 
».  10.  God's  faithful  ))rophets  love  to  be  employed  ;  it  is  wisdom 
to  make  use  of  them,  the  little  while  that  their  light  is  with  us. 
'•'hev  had  not  applied  themselves  to  Elijah  concerning  the  matter, 
^)erhaps  because  he  was  not  so  easy  of  access  as  Elisha  was  ;  but 
/low,  we  may  hope,  by  the  influence  of  the  divinity-school  in  their 
citv,  thev  were  reformed.  The  situation  was  pleasant,  and  af- 
forded a  good  prospect;  but  they  had  neither  wholesome  water  to 
drink,   nor  fruitful  soil  to  vield   them  food;  and   "hat    pleasure] 


rouid  they  lake  then  in  their  prospect  ?  Water  is  a  ccmmon 
niercv,  which  we  should  estimate  by  the  greatness  of  the  calamiii 
which  the  want  or  uuwliolesomeness  of  it  «oulfl  be.  Some  ihinit 
that  it  was  not  all  (he.  ground  about  Jericho  that  w.is  barren, 
and  had  bad  water,  but  sriiiie  one  part  only,  and  that  where  thf 
sons  of  the  prophets  had  their  lidgiugs,  who  are  here  called  i/u 
men  of  the  city. 

2.  He  soon  redressed  their  erievmae.  Prophets  should  endea< 
vour  to  make  every  place  thev  come  to,  S'  me  way  or  other,  the 
better  for  them,  euileavoiiriiii;  to  sweeten  bliler  sjiints,  and  to  make 
barren  souls  fruitful,  by  the  i'lWi-  app!ieiil)>u  ol  the  word  of  God. 
Elislia  will  heal  their  waters;  l>ut,  (!•>  Iliey  must  furnish  him 
with  salt  in  a  new  cruse,  r.  20.  If  salt  had  been  proper  to  season 
the  water,  yet  what  couUI  .so  small  a  quantity  do  towards  it,  am/ 
what  the  better  for  being  in  a  new  cruse  ?  15ut  thus  they  that 
would  be  hel|)ed  must  be  employed,  aud  their  failh  and  obedienc* 
tried.  God's  works  of  grace  are  wrought,  not  by  any  operationj 
of  our's,  but  in  our  observance  of  his  institutions.  (2.)  He  cast 
the  salt  into  the  spring  of  the  waters,  and  so  healed  the  streams, 
aud  the  ground  they  watered.  Thus  the  wav  to  reform  men's  lives, 
is,  to  renew  their  hearts;  let  those  be  seasoned  with  the  salt  oi 
grace,  for  out  i.f  them  are  the  itsues  of  life.  Make  the  tree  r/ood, 
and  the  frnit  iri/l  he  yood.  Purifv  the  heart,  and  that  will  cleansi! 
the  hanils.  (."3.)  He  did  not  pretend  to  do  this  by  his  own  power, 
but  in  Ciod's  name;  Thus  saith  the  Lord,  I  have  healed  Ihi'se. 
Haters.  He  is  but  the  inslruiiicnt,  the  chaiLuel  through  wliivh  God 
[s  pleased  to  convey  this  healing  virtue.  Bv  doing  li\eu)  this  kmd- 
ness  with  a  Thus  snilli  the  Lord,  thev  wcjuld  be  made  the  more 
willing,  hereafter,  to  receive  from  him  a  icproof,  admonition,  or 
cc.uimaud,  with  th.e  same  preface.  If,  in  God's  name,  he  can  help 
them,  in  God's  name,  let  him  teach  and  ride  them.  Thus  sailh 
the  Lord,  out  of  Elisha's  mouth,  must,  ever  after,  be  of  mightv 
force  with  them.  ( 4.)  The  cure  was  lasting,  and  not  for  the  pre- 
sent onlv,  Tlie  iraters  were  healed  unto  this  day,  t).  22.  What  God 
doeth,  it  shall  be  for  ever,  Eccl.3. 14.  When  he,  by  his  Spirit, 
heats  a  sonl,  there  shall  be  no  more  death  nor  barrenness;  the  pro- 
perly is  altered  ;  what  was  useless  and  offensive,  becomes  grateful 
and  serviceable. 

11.  Here  is  a  curse  u|)on  the  children  of  Bethel,  which  was 
effectual  to  destroy  them;  for  it  was  not  a  curse  causeless.  At' 
Bethel  there  was  another  school  of  prophets,  thither  Elisha  goes 
next,  in  this  his  jirimary  visitation  ;  the  scholars  there,  no  doubt, 
welcomed  him  with  all  possible  respect,  but  the  townsmen  were 
abusive  to  him.  One  of  Jeroboam's  calves  was  at  Bethel  ;  this 
they  were  proud  of,  and  fond  of,  and  haled  them  that  reproved 
them.  The  law  did  not  empower  them  to  suppress  this  jiious 
academy,  but  we  may  suppose  it  was  Uieir  usual  practice  to  jeer 
the  prophets  as  they  went  along  the  streets,  to  call  them  by  some 
nick-name  or  other,  that  they  might  expose  them  to  contempt, 
prejudice  their  youth  against  them,  and,  if  possible,  drive  them 
out  of  their  town.  Had  the  abuse  done  to  Elisha  been  the  first 
offence  of  that  kind,  it  is  probable  that  it  would  not  have  been  so 
severely  punished.  But  mocking  the  messengers  of  the  Lord,  and 
mis-usiug  the  prophets,  was  one  of  the  crying  sins  of  Lsrael,  as  we 
find,  2Cluon.3(;.  16.     Ntw  here  we  have, 

1.  All  instance  of  that  sin.  The  little  children  of  Bethel  (the 
boys  aiid  girls  that  were  ])laying  in  the  streets,  notice,  it  is  likely, 
l.ieing  come  to  the  town  of  his  a|)proach)  went  out  to  meet  him, 
not  with  their  hosannas,  as  they  o'lght  to  have  done,  but  with 
their  scoffs;  they  gathered  about  him,  and  mocked  him,  us  if  he 
had  been  a  fool,  or  one  fit  to  make  sport  with  :  among  other 
things  that  they  used  to  jeer  the  prophets  with,  they  had  this 
parlicnlsT  taunt  for  him.  Go  vp,  thou  bald-head.  Go  vp,  thou 
bald-head.  It  is  a  wicked  thing  to  rej)roach  any  for  their  natural 
infirmities  or  deformities;  it  is  adding  affliction  to  the  afflicted; 
and,  if  thev  are  as  God  made  them,  the  reproach  reflects  upon  him. 
But  this  was  such  a  thing  as  scarcely  deserved  to  be  called  a  ble- 
mish, and  would  never  have  been  turned  to  his  reproach,  if  they  had 
had  any  thing  else  to  reproach  him  with.  It  «as  his  character,  a| 
a  prophet,  that   they  designed  to  abuse.     The  hnuoiir  God  ha'i 


Before  Christ  89.5. 


cx)wiie(l  liim  willi,  sliouki  have  boon  siifficitMit  to  cover  his  bald 
h-ail,  and  protect  him  from  their  scoffs.  Tiiey  hade  him  go  vp, 
prha|ts  itfiecliiig  on  the  assumption  of  Elijah:  "  Thv  master," 
tlii'v  sav,  "is  gone  up;  why  dost  not  thou  po  up  after  him? 
W.iere  Is  the  fiery  chariot?  When  shall  we  he  rid  of  tiiee  too?" 
These  children  said  as  ihey  were  taught;  they  had  learned  of  their 
idolatrous  parents  to  call  foul  names,  and  give  bad  language, 
especially  to  prophets.  Perhaps  their  parents  did,  at  the  same 
time,  send  them  out,  and  set  them  on,  that,  if  possible,  they  might 
keep  the  prophet  out  of  their  town. 

2.  k  specimen  of  that  ruin  which  came  upon  Israel,  at  last,  for 
mis-using  God's  prophets,  and  of  which  liiis  was  intended  to  give 
them  fair  warning.  Elisha  heard  their  taunts,  a  good  while,  with 
patience;  but,  at  length,  the  fire  of  holy  zeal  for  God  was  kindled 
in  his  breast  by  the  continued  provocation,  and  he  turned  and 
looked  vpon  them,  to  try  if  a  grave  and  severe  look  would  put  them 
out  of  countenance,  and  oblige  them  to  retire  ;  to  see  if  lie  could 
discern  in  their  faces  any  marks  of  ingenuousness:  but  they  were 
not  ashamed,  neither  could  they  blush  ;  and  therefore  he  cursed 
them  in  the  name  of  the  Lord,  both  imprecated  and  denounced  the 
following  judgment,  not  in  personal  revenge  for  the  indignity  done 
to  himself,  but  as  the  mouth  of  divine  justice  to  punish  the 
dishonour  done  to  God.  His  summons  was  immediately  obeyed  ; 
two  she-bears  (bears  perhaps  robbed  of  their  whelps)  came  out  of 
an  adiacenl  wood,  and  presently  killed  forty-two  children,  r.  24. 
S'ou  in  this,  (l.)The  prophet  must  be  justified,  for  he  did  it  by 
divine  impulse.  Had  the  curse  come  from  any  bad  principle,  God 
would  not  have  said.  Amen,  to  it.  We  may  think  it  had  been 
better  to  have  called  for  two  rods  for  the  correction  of  these 
children,  than  two  bears  for  the  destruction  of  them.  But  Elisha 
knew,  by  the  Spirit,  the  bad  character  of  these  children,  what  a 
generation  of  vipers  Ihev  were,  and  what  mischievous  enemies 
llu'v  would  be  to  God's  prophets,  if  they  should  live  to  be  men, 
wiio  bcoiin  so  early  to  be  abusive  to  them.  He  intended  hereby  to 
punish  the  parents,  and  to  make  them  afraid  of  God's  judgments. 
(2.)  God  ni'ist  be  glorified,  as  a  righteous  God  that  hates  sin,  and 
will  reckon  for  it,  even  in  little  children.  Let  the  hideous  shrieks 
and  groans  of  this  wicked  wretched  brood  make  our  flesh  tremble 
for  fear  of  God.  Let  little  children  be  afraid  of  speaking  wicked 
words,  for  God  notices  what  thev  sav.  Let  them  not  mock  at  any 
for  their  defects  in  mind  or  bodv,  but  pity  them  rather;  especially 
let  them  know  that  it  is  at  their  peril,  if  Ihey  jeer  God's  people  or 
ministers,  and  scoff  at  any  for  well-doing.  Let  parents,  that  would 
have  comfort  in  their  children,  train  them  up  well,  and  do  their 
utmost  betimes  to  drive  out  the  foolishness  that  is  bound  u))  in 
their  hearts;  for,  (as  Bishop  Hall  says,)  "  In  vain  do  we  look  for 
good  of  those  children  whose  education  we  have  neglected;  and  in 
vain  do  we  grieve  for  those  miscarriages  which  our  care  might  have 
f»revented." 

Elisha  comes  to  Bethel,  and  fears  not  the  revenges  of  the 
bereaved  parents;  God,  who  bade  him  do  what  iie  did,  he  knew 
would  bear  him  out.  Thence  he  goes  to  mount  Carmel,  i>.2o. 
where,  it  is  probable,  there  was  a  religious  house  fit  for  retirement 
and  contemplation.  Thence  he  returned  to  Samaria,  where,  being 
a  public  place,  thisfalher  of  the  prophetsmight  be  most  serviceable. 
Bishop  Hall  observes  here,  "That  he  can  never  be  a  prcfitable 
teer,  who  is  either  always,  or  never,  alone." 


CHAP.  HI. 


VTe  iir*  now  catted  to  attend  the  public  affairs  of  Israel,  in  which  ir<  shall  find 
Elisha  coHcemed.  Here  is,  I.  The  general  character  of  Jchoram  king  of 
Israel,  v.  1 .  .3.  //.  A  tear  with  Moab,  in  mhich  Jehoram  and  his  nllies  were 
engaged,  e.4..8.  ///.  The  straits  u'hich  the  confederate  armg  was  reduced 
to  in  their  expedition  against  Moab,  and  their  consulting  of  Elisha  in  that 
distress,  with  the  answer  of  peace  he  gave  them,  «.9..I9.  IV.  The  glorious 
itsue  of  tliis  campaign,  v.  ao.  .25.  mid  the  barbarous  meliiod  the  king  of  Moah 
took  to  oblige  the  confederate  army  to  retire,  i'.2G,27.  The  house  of  A  hub 
h  doomed  to  destruction ;  and  though  in  this  chapter  we  Itave  both  its  character 
pnii  its  condition  bcltir  than  beforf,  Met  (he  threiUtned  ruin  is  not  Jar  off. 


n   KINGS.  U.  III. 

ovv 


TheDeatli  of  llir  in:;  Cliil(ln.'ii. 

Jelioram    llic    sou    of    Alialj 


l.n^^OVV  JeIior;iiii  llic  sou  of  Alialj  began  t« 
1^  reigu  over  Israel  in  Saniaria  the  eigliteentli 
year  of  Jehosliapliat  king  of  Judali,  and  reigned 
twelve  years.  2.  And  lie  wrouglit  evil  in  the  sight 
of  the  Lord;  but  not  like  his  father,  and  like  his 
mother:  for  he  put  away  the  image  of  Baal  that 
his  father  had  made.  3.  Nevertheless  he  cleaved 
unto  the  sins  of  Jeroboam  the  son  of  Neliat,  which 
made  Israel  to  sin;  he  departed  not  therefrom. 
4.  And  Meslia  king  of  Moab  was  a  sheep-master, 
and  rendered  tinto  liie  king  of  Israel  an  iiuiulred 
thousand  latnbs,  and  an  hundred  thousand  rams, 
with  the  wool.  5.  But  it  came  to  pass,  when  Ahal> 
was  dead,  that  the  king  of  Moab  rebelled  against 
the  king  of  Israel. 

Jehoram,  the  son  of  Ahab,  and  brother  of  Ahaziah,  is  here  upon 
the  throne  of  Israel ;  and  though  he  was  but  a  bad  man,  yet  iwo 
good  things  are  here  recorded  of  him. 

1.  That  he  removed  his  father's  idols.  He  diil  evil  in  many 
things,  but  not  like  bis  fallier  Ahab,  or  his  mother  Jezebel,  o.  2. 
Bad  he  was,  but  n<.t  so  bad,  so  overmuch  wicked,  as  Solomon 
speaks,  Eccl.7.  17.  Perhaps  Jchoshaphat,  though  by  liis  alliance 
with  the  house  of  Alia')  he  made  his  own  family  worse,  did 
something  toward  making  Abab's  better.  Jehoram  saw  his  father 
and  brother  cut  off  for  worshipping  Baal,  and  wisely  took  warning 
by  God's  judgmeuls  on  tlieni,  and  put  away  the  image  of  Baal, 
resolving  to  worship  ilie  (ind  of  Israel  only,  and  consult  none  lint 
his  prophets.  So  far  was  well,  yet  it  did  not  pK'vcnl  l!ie  ileslrnc- 
tion  of  Allah's  family,  nay,  that  deslrnctioii  caine  in  his  days,  ami 
fell  immediately  upon  him,  c/i.y.24.  though  he  was  one  of  th« 
best  of  the  family,  for  then  the  measure  of  its  iniquity  v/as  full. 
Jchoram's  reformation  was  next  to  none:  for,  (1.)  He  only  put 
away  the  image  of  Baal  which  his  father  had  made,  and  this, 
probably,  in  coni))linient  to  Jehoshaphat,  who  otherwise  would  not 
have  come  into  confederacy  with  him,  any  more  than  willi  his 
brother,  1  Kings, 22. 49.  But  he  did  not  destroy  the  worship  of 
Baal  among  the  people,  for  Jehu  found  it  ))revalenl,  c/j.  10.  li). 
It  was  well  to  reform  his  family,  but  it  w  as  not  enough  ;  he  ought  to 
have  used  his  power  for  the  reforming  of  his  kingdom.  (2.)  When 
he  put  awav  the  image  of  Baal,  he  maintained  the  worship  of  the 
calves,  thai  politic  sin  of  Jeroboam,  r.  :i.  He  departed  not  there- 
from, because  that  was  the  state-engine  by  which  th*"  division 
between  the  two  tribes  was  supported.  Those  do  not  truly,  nor 
acceptably,  repent  or  reform,  who  only  part  with  the  sins  that  they 
loee  by,  but  continue  their  affection  to  the  sins  that  they  get  by. 
(3.)  He  only  put  away  the  image  of  Baal,  he  did  not  break  it  in 
pieces,  as  he  ought  to  have  done.  He  laid  it  aside  for  the  present, 
yet  not  knowing  but  he  might  have  occasion  for  it  another  lime  ; 
and  Jezebel,  for  reasons  of  slate,  was  content  to  worship  her  Baal 
ill  private. 

2.  That  he  did  what  he  could  to  recover  his  brother's  losses. 
.'Ks  he  had  something  more  of  the  religion  of  an  Israelite  than  hi* 
father,  so  he  had  something  more  of  the  spirit  of  a  king  than  his 
brother.  Moab  rebelled  against  Israel  immediately  upon  the  death 
of  his  father,  ch.  1.1.  And  we  do  not  find  that  Ahaziah  made  any 
attempt  to  chastise  or  reduce  them,  but  tamely  let  go  his  interest 
in  them,  rather  than  entertain  the  cares,  undergo  the  fatigues, 
and  run  the  hazards,  of  a  war  with  them.  His  folly  and  pusilla- 
nimity herein,  and  his  indifference  to  Ihe  public  good,  were  IIk 
more  aggravatud,  because  the  tribute  which  the  king  of  Moab 
paid  was  a  very  considerable  branch  of  the  revenue  of  Ihe  crown 
of  Israel.  An  hundred  thousand  lambs,  and  an  hundred  thousand 
weathers,  v.  4.  The  riches  of  kings  then  lay  more  in  cattle  than  coin, 
and  they  thought  it  not  below  them  to  know  the  state  of  their  f  loch 
and  herds  themselves,  because  as  Soloinoa  observes,  the  crown  rfoW 


Before  Clirist  895. 


II  KINGS.  III. 


The  Expedition  ns^ainst  Moal) 


«of  endure  to  every  general  ion,  Piov.  27. 23, 24.  Taxes  were  then 
/»aid,  not  so  much  in  money,  as  in  the  commodities  of  the  country, 
which  was  an  ease  to  the  snl)ject,  whether  it  were  an  advantage  to 
the  prince  or  no.  The  revolt  of  Moab  was  a  great  loss  to  Israel, 
yet  Ahaziah  sat  still  in  sloth  and  ease.  But  an  upper  chamber  in 
his  house  proved  as  fatal  to  him  as  the  high  places  of  the  field 
could  have  been,  ch.1.2.  and  the  breaking  of  his  lattice  let  into 
his  throne  a  man  of  a  more  active  genius,  that  will  not  lose  the 
dominion  of  Moab  without  making,  at  least,  one  |)ush  for  its 
f^reservation. 

6.  And  kins^  Jehoram  went  out  of  Samaria  the 
same  time,  and  numbered  all  Israel.  7.  And  he 
went  and  sent  to  Jehosliaphat  the  kinp;  of  Judah, 
sayinij^.  The  kins;  of  Moab  hath  rebelled  atfainst 
me:  wilt  thou  ijo  with  me  against  Moab  to  battle? 
And  he  said,  I  will  go  up:  I  am  as  thou  art,  my 
people  as  thy  i)eople,  and  my  horses  as  tiiy  horses, 
8.  And  he  said,  Which  way  shall  we  go  up?  And 
ho  answered,  The  way  through  the  wilderness  of 
Edom.  9.  So  the  king  of  Israel  went,  and  the  king 
of  Judah,  and  I  lie  king  of  Edom:  and  they  fetched 
a  compass  of  seven  days' journey,  and  there  was 
no  water  for  llie  host,  and  for  the  cattle  that 
followed  tiiem.  10.  And  the  king  of  Israel  said, 
Alas!  that  the  Lotto  hath  called  these  three  kings 
together,  to  deliver  them  into  tiie  hand  of  Moab! 
11.  But  Jehoshapiint  said.  Is  there  not  here  a 
prophet  of  the  Loiu).  tiiat  we  may  inquire  of  the 
Lord  by  him?  And  one  of  the  king  of  Israel's 
servants  answered  and  said,  Here  is  Elisha  the  son 
of  Shaphat,  whicli  poured  water  on  the  hands  of 
Elijah.  12.  And  .lehoshaphat  said,  The  word  of 
the  Lord  is  with  him.  So  the  king  of  Israel,  and 
Jehosliaphat,  and  the  king  of  Edom,  went  down  to 
him.  1.3.  And  Elisiia  said  unto  the  king  of  Israel, 
What  have  1  to  do  with  thee?  get  thee  to  the 
prophets  of  tiiy  father,  and  to  the  prophets  of  thy 
mother.  And  the  king  of  Israel  said  unto  him, 
Nay:  for  the  Lord  hath  called  these  three  kings 
together,  to  deliver  them  into  the  hand  of  Moab. 

14.  And  Elisha  said.  As  the  Lord  of  hosts  liveth, 
before  whom  I  stand,  surely,  were  it  not  that  I 
regard  the  presence  of  Jehoshaphat  the  king  of 
Judah,  I  would  not  look  toward  thee,  nor  see  thee. 

15.  But  now  bring  me  a  minstrel.  And  it  came  to 
pass,  when  the  minstrel  played,  that  the  hand  of  the 
Lord  came  upon  him,  16.  Ami  he  said,  Thussaith 
the  Lord,  Make  this  valley  full  of  ditches.  17.  for 
thus  saith  the  Lord,  Ye  siiall  not  see  wind,  neither 
shall  ye  see  rain;  yet  that  valley  shall  be  filled  with 
water,  that  ye  may  drink,  both  ye,  and  your  cattle, 
and  your  beasts.  18.  And  this  is  but  a  light  thing 
ill  the  sight  of  the  Lord:  he  will  deliver  the 
JMoabites  also  into  your  hand.  19.  And  ye  shall 
smite  every  fenced  city,  and  every  choice  city,  and 
shall  foil  every  good  tree,  and  stop  all  wells  of 
water,  and  mar  every  good  piece  of  land  with  stones. 


Jehoram  lias  no  sooner  got  the  sceptre  into  his  hand,  than  he 
takes  the  sword  into  his  hand,  to  reduce  Moab.  Crowns  bring 
such  cares  and  perils  to  the  heads  that  wear  them  ;  no  sooner  in 
honour  than  in  war.     Now  here  we  have, 

I.  The  concerting  of  this  expedition  between  Jehoram  king  of 
Israel  and  Jehoshaphat  king  of  Judah.  Jehoram  levied  an  army, 
v.G.  and  such  an  opinion  he  had  of  the  godly  king  of  Judah,  that, 
1.  He  courted  him  to  be  his  confederate  :  Wilt  thou  go  with  me 
against  Moab?  And  he  gained  him.  Jehoshaphat  said,  /  will 
go  up,  I  am  as  thou  art,  u.7.  Judah  and  Israel,  though  unhappily 
divided  from  each  other,  yet  can  unite  against  Moab,  a  common 
enemy.  Jehoshaphat  upbraids  them  not  with  their  revolt  from 
the  house  of  David,  nor  makes  it  an  article  of  their  alliance,  that 
they  should  return  to  their  allegiance,  though  he  had  good  reason 
to  insist  upon  it,  but  treats  with  Israel  as  a  sister-kingdom.  Those 
are  no  friends  to  their  own  peace  and  strength,  who  can  never  find 
in  their  hearts  to  forgive  and  forget  an  old  injury,  and  unite  with 
those  that  have  formerly  broken  in  upon  their  rights.  Quod  initio 
nan  valuit,  traetu  iemporis  invalescit — That  tohich  u'as  originally 
destitute  of  authority,  in  the  progress  of  time  acquires  it.  2.  He 
consulted  him  as  his  confidant,  v.S.  He  took  advice  of  Jehosha- 
phat, who  had  more  wisdom  and  experience  than  himself,  which 
way  they  should  make  their  descent  upon  the  country  of  Moab  ; 
and  he  advised  that  they  should  not  march  against  lliem  the  nearest 
way,  over  Jordan,  but  go  round  through  the  wilderness  of  Edom, 
that  they  might  take  the  king  of  Edom  (who  was  tributary  to  him) 
and  his  forces  along  with  them  :  if  two  be  better  than  one,  much 
more  will  not  a  threefold  cord  be  easily  broken.  Jehoshaphat  had 
like  to  have  paid  dear  for  his  joining  with  Ahab,  yet  he  joins  with 
his  son,  and  this  expedition  also  had  like  to  have  been  fatal  to 
him.     There  is  nothing  got  by  being  yoked  with  unbelievers. 

II.  The  great  straits  that  the  army  of  the  confederates  was 
reduced  to  in  this  expedition.  Before  they  saw  the  face  of  an 
enemy,  they  were  all  in  danger  of  perishing  for  want  of  water^ 
r.9.  This  ought  to  have  been  considered  before  they  ventured  a 
march  through  the  wilderness,  the  same  wilderness  (or  very  near 
it)  where  their  ancestors  wanted  water.  Numb.  20. 2.  God  suffers 
his  people,  by  their  own  improvidence,  to  bring  themselves  into 
distress,  that  the  wisdom,  power,  and  goodness,  of  his  providence 
aiay  be  glorified  in  their  relief.  What  is  more  cheap  and  common 
than  water?  It  is  drink  to  every  beast  of  the  field,  Ps.104.11. 
jet  the  want  of  it  will  soon  humble  and  ruin  kings  and  armies. 
The  king  of  Israel  sadlv  laments  the  present  distress,  and  the  im- 
minent danger  it  put  them  in,  of  falling  into  the  hands  of  their 
enemies  the  Moabites,  to  whom,  when  weakened  by  thirst,  they 
would  be  an  easy  prey, «;.  10.  It  was  he  that  had  called  these  kings 
together,  yet  he  charges  it  upon  Providence,  and  reflects  upon 
that  as  unkind;  The  Lord   has  called  them  together.     Thus  Me 

foolishness  of  man  perverteth  his  way,  and  then  his  heart  fretteth 
against  the  Lord,  Prov.19.3. 

III.  Jehosliaphafs  good  motion  to  ask  counsel  of  God  in  this 
exigence,  v.  11.  The  place  they  were  now  in  could  not  but  remind 
them  of  the  wonders  which  their  fathers  told  them  of,  the  waters 
fetched  out  of  the  rock  for  Israel's  seasonable  supply.  The 
thought  of  this,  we  may  suppose,  encouraged  Jehoshaphat  to  ask, 
/*  there  not  here  a  prophet  of  the  Lord,  like  unto  Moses  ?  He 
was  the  more  concerned,  because  it  was  by  his  advice  that  they 
fetched  this  compass  t'lrougli  the  wilderness,  v.  8.  It  was  well  that 
Jehosliaphat  inquired  of  the  Lord  now,  but  it  had  been  much  better 
if  he  had  done  it  sooner,  before  he  engaged  in  this  war,  or  steered 
this  course ;  so  the  distress  might  have  been  prevented.  Good  men 
are  sometimes  remiss  and  forgetful,  and  neglect  their  duty,  till 
necessity  and  affliction  drive  them  to  it. 

IV.  Elisha  recommended  as  a  proper  person  for  them  to  consult 
with,  i;.  11.  And  here  we  n)ay  wonder,  1.  That  Elislia  should 
follow  the  camp,  especially  in  such  a  tedious  march  as  this,  as  a 
volunteer,  unasked,  unobserved,  and  in  no  post  of  lioiiour  at  all ; 
not  in  the  office  oi  priest  of  the  xvar,  Deut.  20.2.  or  president  oj 
the  coimcil  ci  war,  but  in  such  obscurity,  that  nOiie  oi  llu  Lii  g« 
knew  Ihev  had  such  a  jewel  in  the  treasures  of  their  ca  iiji,  inu    a 


fJefore  Clirist  895. 


II  KINGS,  III 


Rli^5lla  roHsulled. 


y  Hill  a  friend  in  their  relinue.  We  may  siippiise  il  was  liv  special 
iiir>(  liiiii  from  heaven,  that  Elisha  atlfiided  the  \v.ii-,  ua  thf  cliaiiol 
II  hruil,  and  the  horsemen  thereof,  'riiiis  docs  (iod  s.{t  hefoie  his 
(■(■o))le  willi  the  hlessint;  of  his  goodness,  and  provide  his  oracles 
(iir  those  llial  provide  them  not  for  themselves.  It  would  often 
(«■  had  with  lis,  if  God  did  not  take  riioie  care  of  iis,  hotli  for  soul 
iIikI  body,  than  we  for  ourselves.  2.  That  a  servant  of  llie  king  of 
/srael  knew  of  his  heing  there,  wlien  the  king  iiiinself  did  not. 
Prolialilv  it  was  such  a  servant  as  Oliadiah  was  to  ids  father  Ahal>, 
one  Ihiit  feared  the  Lord;  to  such  a  one  Elisha  made  himself 
known,  not  to  the  kings.  The  account  he  gives  of  him,  is,  that  it 
was  he  that  poured  water  on  the  liawU  of  Elijah,  lliat  is,  he  was 
his  servant,  and,  particularly,  attended  iiim  wlieii  he  washed  his 
hands.  He  that  will  be  great,  let  hiui  learn  to  minister:  lie  that 
will  ri^e  high,  let  him  begin  low. 

V.  The  application  which  the  kings  made  to  Eiisha.  They  went 
down  to  him  to  his  quarters,  v.  12.  Jcliosiiaphat  had  such  an 
esteem  for  a  prophet  with  whom  the  word  of  the  Lord  was,  that  he 
would  condescend  to  visit  him  in  his  own  person,  and  not  send  for 
him  up  to  him.  The  other  two  were  moved,  bv  llie  straits  thev 
were  in,  to  make  their  court  to  the  prophet.  He  that  humbled 
himself  was  thus  exalted,  and  looked  great,  when  three  kings 
came  to  knock  at  his  door,  and  beg  his  assistance;  see  Rev. 3. 9. 

VI.  The  entertainment  which  Elisha  gave  them. 

1.  III!  was  very  plain  with  the  wicked  king  of  Israel,  u.  13. 
"  il'kat  have  I  to  do  with  thee?  How  canst  thou  expect  an  answer 
of  peace  from  me?  Get  thee  to  the  prophets  of  thy  father  and 
mother,  whom  thou  hast  countenanced  and  maintained  in  thy 
prosperity,  and  let  them  help  thee  now  in  thy  distress."  Elisha  was 
not  imposed  upon,  as  Jehoshaphat  was,  by  his  partial  and  hypocri- 
tical reformation ;  he  knew,  that,  though  he  had  put  awav  the  iniase 
of  Baal,  Baal's  prophets  were  still  dear  to  him,  and  perhaps  some 
<il  Iheni  were  now  in  his  camp.  Go,  said  he,  go  to  them.  Get  yon 
to  the  gods  whom  ye  have  served,  Jiidg.  10.14.  The  world  and 
the  flesh  have  ruled  you,  let  them  help  you;  why  should  God  be 
iiitpiiredof  by  yon?  Ezek.14.3.  Elisha  tells  him  to  his  face,  in  a 
holy  indignation  at  his  wickedness,  that  he  could  scarcely  find  in 
his  heart  to  look  toward  him,  or  to  see  him,  v.  14.  Jelioram  is  to 
be  iiespected  as  a  prince,  but,  as  a  wicked  man,  he  is  a  vile  person, 
<tml  is  to  be  contemned,  Ps.  15.4.  Elisha,  as  a  subject,  will  honour 
him,  but,  as  a  prophet,  he  will  make  him  to  know  his  iniipiity.  For 
them  that  had  such  an  extraordinary  commission,  it  was  fit 
\iliough  not  for  a  common  person)  to  say  to  a  king,  IViou  art 
tricked.  Job,  34. 18.  Jehorani  has  so  much  self-command  as  to  lake 
il  patiently;  he  cares  not  now  for  hearing  of  llie'|)rophets  of  Baal, 
li:it  is  a  humble  suitor  to  the  God  of  Israel  and  his  prophet,  reprc- 
si'utiugthe  present  case  asvery  deplorable,  and  humbly  recommends 
it  to  the  prophet's  compassionate  consideration.  In  effect  he  owns 
liiiijseif  unworthy,  but  let  not  the  other  kings  be  ruined  for  his  sake. 

•1.  Me  shewed  a  great  respect  to  the  godly  king  of  Jiidali,  re- 
ijiniti'd  his  presence,  and,  for  his  sake,  woiiiii  inquire  of  the  Lord 
It.r  them  all.  It  is  good  being  with  those  that  have  God's  favour, 
and  his  prophets'  love.  Wicked  people  often  fare  the  better  for 
tlir  fiiendship  and  society  of  those  that  are  godly. 

3.  lie  composed  himself  to  receive  instructions  from  God;  his 
mind  was  somewhat  ruffled  and  disturbed  at  the  sight  of  Jehoram  ; 
tliiiugh  he  was  not  put  into  a  sinful  heat  or  passion,  nor  had  spoken 
uiiadvisedlv,  vet  his  zeal,  for  the  present,  indisposed  him  for  praver 
ami  the  operations  of  the  Spirit,  which  require  a  mind  very  calm 
and  sedate.  He  therefore  called  for  a  musician,  u.  15.  a  devout 
imisician,  one  accustomed  to  play  u|)on  his  harp,  and  sing  psalms 
t«  il.  To  hear  God's  praises  sweetly  sung,  as  David  had  appointed, 
would  cheer  his  spirits,  and  settle  his  mind,  and  help  to  put  h'.m 
into  a  right  frame,  both  to  speak  to  him,  and  to  hear  from  him. 
We  find  a  company  of  prophets  prophesving  with  a  psaltery  and  a 
tahret  before  them,  1  Sam.  10.  5.  Those  that  desire  communion 
ivilli  God  must  keep  their  sjiirits  quiet  and  serene.  Elisha  being 
refreshed,  and  having  the  tumult  of  his  spirits  laid  by  this  divine 
music,  the  hand  of  the  Lord  came  vpon  him,  and  his  visit  did  him 
more  honour  than  that  of  three  kings. 


4.  God,  by  him,  gave  them  assurance  that  the  issue  of  the 
present  distress  would  be  comfortable  and  glorious. 

(  1.)  They  should  speedily  be  supplied  witli  water,  u.  16, 17.  "Bl 
try  their  faith  and  obedience,  he  bids  them  make  the  valley  full  (A 
ditches,  to  receive  the  water.  They  that  expect  God's  blessinn 
must  prepare  room  for  them,  dig  the  pools  for  the  rain  to  fill,  as 
they  did  in  the  valley  of  Baca,  and  so  made  even  that  a  well,  Ps.«4.C. 
To  raise  their  wonder,  he  tells  them  thev  should  have  water 
enough,  and  yet  there  should  be  neither  wind  nor  rain.  Elijah, 
by  prayer,  obtained  water  out  of  the  clouds,  but  Elisha  fetches 
it  no  body  knows  whence.  The  spring  of  these  waters  shall  bi- 
as secret  as  the  head  of  the  Nile.  God  is  not  lied  to  serond 
causes.  Ordinarily,  it  is  by  a  plentiful  rain  thai  (iod  coiilinns 
his  inheritance,  Ps.68.9.  but  here  it  is  done  without  rain,  at  least, 
without  rain  in  that  place.  Some  ot  i]\e  fou7ilaiHs  nf  the  great 
deep,  it  is  likely,  were  broken  np  on  this  occasion  ;  and,  to  incnase 
the  miracle,  that  valley  only  (as  it  should  seem)  was  filled  tci.'h 
water,  and  no  other  place  had  any  share  of  it. 

(2.)  That  supply  should  be  an  earnest  ©f  victory,  v.  18.  "  7'/ii"i 
is  but  a  light  thing  in  the  sight  of  the  Lord;  you  shall  not  only  be 
saved  from  perishing,  but  shall  return  in  triumph."  As  God  gives 
freely  to  the  unworthy,  so  he  gives  richly,  like  himself,  more  than 
we  are  able  to  ask  or  think.  His  grants  out-do  our  requests  and 
expectations.  They  that  sincerely  seek  for  the  dew  of  God's 
grace  shall  have  it,  and  by  it  be  made  more  than  conquerors.  It 
is  promised  that  they  should  be  masters  of  the  rebellious  country, 
and  they  are  permitted  to  lay  it  waste  and  ruin  it,  d.  19.  The 
law  forbade  them  to  fell  fruit-trees,  to  be  employed  in  their 
sieges,  Deut.20.  19.  but  not  when  it  was  intended,  injustice,  for 
the  starving  of  a  country  that  had  forfeited  its  fruits,  by  denying 
tribute  to  whom  tribute  is  due. 

20.  And  it  came  lo  pass  in  tlie  morning-,  when 
llie  meat-offerini*'  was  offered,  that,  behold,  there 
came  water  by  the  way  of  Edom,  and  tlie  country 
was  filled  with  water.  21.  And  when  all  the 
Moabites  heard  that  the  kin^^s  were  come  up  to 
fight  against  them,  they  gathered  all  that  were 
able  to  put  on  armour,  and  upward,  and  stood  in 
the  border.  22.  And  they  rose  up  early  in  the 
morning,  and  the  sun  shone  upon  the  water,  and  the 
IMoabiles  saw  the  water  on  the  other  side  a*  red  as 
blood  :  2.'3.  And  they  said.  This  is  blood  :  the  kings 
aresiirelv  slain,  and  they  have  smitten  one  another^ 
now  therefore,  Moab,  to  the  spoil.  24.  And  when 
they  came  to  the  camp  of  Israel,  the  Israelites 
rose  up  and  smote  the  Moabites,  so  that  they  fled 
before  them:  but  they  went  forward  smiting  the 
Moabites,  even  in  their  country.  25.  And  they 
beat  down  the  cities,  and  on  every  good  piece  of 
land  cast  every  man  his  stone,  and  filled  it;  and 
they  stopped  all  the  wells  of  water,  and  felled  all 
the  good  trees:  only  in  Kir-haraseth  left  they  the 
stones  thereof;  howbeit  the  slingers  went  about  it, 
and  smote  it.  26.  And  when  the  king  of  Moab 
saw  that  the  battle  was  too  sore  for  him,  he  took 
with  him  seven  hundred  men  that  drew  swords,  to 
break  through  even  unto  the  king  of  Edom:  but 
they  could  not.  27.  Then  he  took  his  eldest  son 
tiiat  should  have  reigned  in  his  stead,  and  offered 
hxmj'or  a  burnt-offering  upon  the  wall.  And  there 
was  great  indignation  against  Israel:  and  they 
departeti  from  him.  and  returned  to //letr  o«'w  land. 


Before  Clirist  895. 


II  KINGS,  III,  IV. 


The  Defeat  of  the  Moahitet 


We  liave  here  the  divine  gift  ol  Imlh  those  Uiiiics  wliich  God 
had  promised  byEhsha;  water  and  victorv ;  ami  (he  former  not 
only  a  pledge  of  the  latter,  hut  a  means  of  it.  Gi.d,  who  created, 
an(i  commands,  all  the  waters,  holh  above  and  hencath  the  firma- 
ment, sent  lliein  an  abundance  of  water  on  a  sudden,  wliiih  did 
them  double  service. 

I.  It  relieved  their  armies  which  were  ready  to  perish,  v. 20. 
And,  which  was  very  observable,  this  relief  came  just  at  the  tiuje 
•f  the  ojjcring  of  the  rnoming  sacrifice,  upMi  the  altar  at  Jerusa- 
lem, a  certain  lime,  and  universally  known;  that  lime  Elisha 
chose  for  his  hour  uf  prayer,  (it  is  li'keJy  loohiny  toward  the  temple, 
'or  so  they  were  to  do  in  their  prayers,  when  ihev  were  going  ont 
In  battle,  and  encamped  at  a  distance,  1  Kings,  8.44.)  in  token  of 
his  comniuMion  with  the  temple  service,  and  his  expectation  of 
success,  bv  virtue  of  the  great  sacrifice.  We  now  cannot  piti-h 
upon  any  hour  more  acce))table  than  another,  because  our  High 
I'riest  is  always  aj)pearing  for  us,  to  present  an<l  plead  his  satrilice. 
That  lime  God  chose  for  the  hovr  if  mercy,  to  piil  an  honour 
iipcm  the  daily  sacrifice  which  bad  been  despised.  God  a).swered 
Daniel's  prayer  just  at  the  time  nf  the  ercniiig  sacrifice,  Dan.  9.  21 . 
for  he  will  glorify  his  own  instilutions. 

II.  It  deceived  llieir  enemies,  who  were  ready  to  triumph,  into 
their  destruction.  Notice  is  brought  to  ilie  Moabttes  of  the  U  any  man  di.<«tracted,  or  ni..le  him  desperule 
.iilvances  of  the  confederate  army;  lo  oppose  which,  all  (hat  were 
iible  to  put  on  armour  were  raised,  and  posted  upon  llie  frontiers, 
where  they  are  ready  lo  give  them  a  \\arrii  ii'ci'ptiou,  ?'.  21. 
promising  themselves,  that  it  woidd  be  i;i>y  deuliii^  «illi  an  army 
fatigued  by  so  long  a  marcb  tiirougli  llie  « iideruiss  of  Edom. 
But  see  here,    • 

1.  llow  easily  they  were  dra«n  into  iTieir  own  delusions; 
observe  the  steps  of  their  self-deceil.  (  l.)'rhcy  saw  the  water  in 
the  vallev  where  the  army  of  Israel  encani-jied,  and  conceited  it 
was  blood,  u.22.  because  lliev  knew  it  was  a  dry  valley,  and  (there 
liaviug  been  no  rain)  could  not  imagine  it  shouhl  he  water.  The 
sun  shone  upon  it,  and,  p-obablv,  the  sky  u-as  red  and  lowring, 
a  )>resage  of  foul  weather  that  day,  Matth.  IC.  3.  and  so  it  proved 
to  them.  Bui  this  making  the  water  look  red,  tlieir  own  fancies, 
which  made  them  w illing  lo  believe  what  made  for  them,  suggested. 
This  is  blood;  God  permitting  them  thus  to  impose  upon  them- 
selves, (^2.)  If  their  camp  was  thus  fidl  of  blood,  Ihey  conclude, 
"  Certainly  the  kings  have  fallen  out,  (as  confcdeMtes  of  different 
interests  are  apl  to  do,)  and  they  have  slain  one  anotkcr,  r,  21!.  for 
what  else  should  slay  Ihem  ?"  And,  (;$.)  If  the  armies  have  slain 
one  another,  we  have  oolhing  to  do  biil  lo  divide  the  prey.  Now 
therefore,  Moab,  to  the  spoil.  These  were  the  gradual  suggestions 
of  some  sanguine  spirits  among  them,  that  thought  themselves 
wiser  and  happier  in  their  conjeclur&s  than  their  neighbours;  and 
the  rest,  being  desirous  tt  should  be  so,  were  forward  to  believe 
it  was  so.  Quod  volumus  facile  credimus —  What  we  wish  we 
readily  believe.  Thus  they  that  are  to  be  destroyed  are  first 
deceived.  Rev.  20. 8.  and  none  are  so  effectually  deceived  as  those 
•  hat  deceive  themselves. 

2.  llow  fatally  ihey  thereby  ran  upon  their  own  destruction. 
They  rushed  carelessly  into  the  camp  of  Israel,  to  plunder  it,  but 
were  undeceived,  when  it  was  too  late.  The  Israelites,  animated 
by  the  assurances  Elisha  had  given  them  of  victory,  fell  upon 
them  with  the  utmost  fury,  routed  them,  and  pursued  them  into 
Iheir  own  country,  y.  24.  which  they  laid  waste,  v.  25.  destroyed 
the  cities,  marred  the  ground,  stopped  up  the  wells,  felled  the 
timber,  and  left  onlv  the  royal  city  standing;  in  the  walls  of  which 
ihcy  made  great  breathes  with  their  battering  engines.  This  they 
got  by  rebelling  against  Israel.  Who  ever  hardened  his  heart 
against  God,  and  prospered? 

In  tlie  close  of  this  chapter,  we  are  told  what  the  king  of  Moab 
did,  when  he  found  himself  reduced  to  the  last  extremity  by  the 
oesiegers,  and  that  his  capital  city  was  likely  to  fall  into  Iheir 
bands. 

(l.)He  attempted  that  which  was  bold  and  brave.  He  got 
together  700  choice  men,  and  with  them  sallitd  out  upon  the 
intrenchments  of  the   king  of  Edom,  who,  being  bul   a  mercenary 


in  this  expedition,  would  not,  he  hoped,  make  any  great  resistance 
if  he  were  vigorously  attacked,  and  so  he  might  make  his  escape 
that  way.  But  it  would  not  do;  even  the  king  of  Edom  proved 
too  hard  for  liini,  and  obliged  bin  to  retire,  v.'lCt. 

(2.)  This  failing,  he  did  that  which  was  brutish  and  barbarous; 
he  took  bis  own  son,  his  eldest  son,  that  was  lo  succeed  him,  than 
whom  nothing  could  be  more  dear  to  himself  and  his  )>eople,  and 
offered  him  for  a  burnt-offering  upon  the  wall,  v.  27.  He  designed 
by  this,  [1.]  To  obtain  the  favour  of  Chemosh  his  god,  which, 
bcin;;-  a  devil,  delighted  in  blood  and  murder,  and  the  destruction  of 
mankind.  The  dearer  any  thing  was  to  them,  the  more  acceptable 
those  idolalors  thought  it  must  needs  be,  if  offered  in  sacrifice  to 
their  gods,  and  therefore  burnt  tbeir  children  in  the  fire  to  their 
honour.  [2.]  To  terrify  the  besiegers,  and  oblige  them  to  retire. 
Therefore  he  did  it  vpnii  the  wall,  in  their  sight,  that  Ihey  might 
see  what  despr-rate  courses  he  resolved  to  take  rather  than  surren- 
der, and  llow  dear  lie  would  sell  bis  city  and  life.  He  intended 
hereby  to  render  them  odious,  and  to  exasperate  aiul  enrage  his 
own  subjects  against  them.  This  effect  it  had;  there  was  //real 
indignation  against  Israel  for  driving  him  lo  this  exiremity. 
Whereu|)on,  they  raised  the  siege,  and  returned.  Tender  and 
generous  spirits  would  not   ilo  that,  though  just,  which  will  driv« 


Cli.AI'.  !V. 

iji'eitt  service  tilisltii  hatl  tlmie,  in  the  furt'^iiiiifr  chuitlcr,  fur  the  tUi.e  kin::  s ,-  /c 
his  prayers  ami  prophecies  they  inced  their  tirex  and  triumphs,  thtt  inml: 
have  expected  that  tite  next  cht*pter  should  have  told  iisu-hat  honours  mui  u-htt 
dignities  trere  conferred  on  Elisha  for  this:  that  he  should  iinnndhtlt  hj 
have  been  ptc/crrcd  at  court f  and  made  prime  mtHister  tr/' state  ;  tlud  .iciio. 
shaphat  thould  have  taker,  kim  home  with  him,  and  advanced  him  in  hn 
kingdom.  No,  the  wise  man  delivered  the  army,  hut  no  man  remembored  the 
wise  man,  I'.ccl.  9.  15.  Or,  if  he  had  preferment  offered  him,  he  declined  il ; 
he  preferred  fUe  honour  of  doing  good  in  the  schools  of  the  prophets,  before 
that  of  bein^ great  in  the  courts  of  pj-inces.  God  magnified  him,  and  that 
sufficed  him  ;  magnijied  him  indeed,  for  we  have  him  here  employed  in  wiirlciHg 
no  less  than  fire  miracles.  I.  He  multiplied  the  poor  widow's  oil,  r.  1  .  .7. 
II.  He  ohlainid  for  the  good  .Hhunmnmile  the  blesiing  of  a  son  in  her  old 
age,  r.  K,  .  17.  ///.  lie  raised  that  child  to  life  when  il  was  dead,  v.  IS.  .37. 
I  V.  He  healed  the  deadly  pottage,  v.  3S.  .41.  V.  He  fed  a  hundred  men  tcilh 
twenty  small  loaves,  v.  42.  .44. 


I.T^OW  lliere  cried  a  certain  woman  of  tlie 
1^  wives  of  llie  sons  of  tiie  prophets  unto 
liljsha,  saying-,  Tliy  servant  my  hnsbantl  is  dead; 
and  Uiott  knowesl  that  thy  servant  did  fear  tiie 
Loud:  and  the  creditor  is  come  to  take  unto  him 
my  two  sons  to  be  hoiidmen.  2.  And  Elisha  said 
unto  her.  What  shall  1  do  for  thee?  tell  me,  wliat 
hasl  thou  in  the  house?  And  she  said, Thine  hand- 
maid hath  not  any  thint;:  in  liie  house,  save  a  pot 
of  oil.  3.  Then  lie  said,  Co  horiow  ihee  vessels 
abroad  of  all  thy  neighboiiis,  even  empty  vessels; 
borrow  not  a  few.  4.  And  when  tlion  art  come  in, 
tiiou  shalt  shut  the  door  upon  thee  and  upon  tliy 
sons,  and  shalt  pour  out  into  all  those  vessels,  and 
thou  shalt  set  aside  that  which  is  full.  5.  So  she 
went  from  him,  and  shut  the  door  upon  her  and 
upon  iier  sons,  who  brought  the  vessels  to  her;  and 
slie  poured  out.  6.  And  it  came  to  pass,  wiien  the 
ves.sels  were  full,  that  she  said  unto  her  son,  Bring 
me  vet  a  vessel.  And  he  said  unto  her,  latere  is 
not  a  vessel  more.  And  the  oil  stayed.  7.  Then 
she  came  and  told  the  man  of  God.  And  he  said, 
Go,  sell  the  oil,  and  pay  tiiy  debt,  and  live  tiioa 
and  thy  children  of  tiie  rest. 


Before  Christ  894. 


11  KINGS,  IV. 


Tlio  Iru  rcase  of  the  Widow's  Oil. 


Elislia's  iiiirailos  were  for  use,  mit  fot  stiew  ,-  lli\s  ficre  w.as  so; 
Rii  net  of  real  charity;  Christ's  were  so;  not  only  great  wonders, 
but  great  favours,  to  them  for  whom  they  were  wrought.  God 
magnifies  his  goodness  with  his  power. 

I.  Elislia  readily  receives  a  poor  widow's  complaint.  She  was  a 
prophet's  widow;  to  whom  therefore  should  she  apply  herself,  but 
to  him  that  was  a  father  to  the  sons  of  the  |)rophets,  and  concerned 
himself  in  the  welfare  of  their  families?  It  seems,  the  prophets 
had  wives,  as  well  as  the  priests,  though  prophecy  went  not  bv 
rntail,  as  the  priesthood  did.  Marriage  is  honourable  in  all,  and 
not  inconsistent  with  the  most  sacred  professions.  Now,  by  the 
complaint  of  tliis  poor  woman,  v.\.  we  are  given  to  understand, 
1.  That  her  husband,  being'  owe  of  the  sons  of  the  prophets,  was 
well  known  to  Rlisha.  Ministers  of  eminent  gifts  and  stations 
should  make  themselves  fnmilinr  with  those  that  are,  every  way, 
their  inferiors,  and  know  their  character  and  state.  2.  That  he  had 
the  reputation  of  a  godly  man.  Elisha"knew  him  to  be  one  that 
feared  the  Lord,  else  he  had  been  unworthy  of  the  honour,  and 
unfit  for  the  work,  of  a  prophet.  He  was  one  that  kept  his  integrity 
in  a  time  of  general  apostacv ;  one  of  the  7,000  that  had  not  bowed 
the  knee  to  Baal.  3.  That  he  was  dead,  though  a  good  man,  a 
good  minister.  The  pro))hets — do  they  live  for  ever?  Thev  that 
were  clothed  with  the  Spirit  of  prophecy,  were  not  thereby  armed 
against  the  stroke  of  death.  4.  That  he  died  poor,  and  in  debt 
more  than  he  was  worth.  He  did  not  contract  his  debts  by  prodi- 
gaiitv,  and  luxury,  and  riotous  living,  for  he  was  one  that  feared 
the  Lord,  and  therefore  durst  not  allow  himself  in  such  courses: 
nay,  religion  obliges  men  not  to  live  above  what  they  have,  nor  to 
spend  more  than  what  God  gives  them,  no  not  in  expences  other- 
wise lawful ;  for  thereby,  of  necessity,  they  must  disable  themselves, 
at  last,  to  give-every  one  his  own,  and  so  prove  guilty  of  a  continued 
act  of  injustice  all  along :  yet  it  may  be  the  lot  of  those  that  fear 
God,  to  be  in  debt,  and  insolvent,  through  afflictive  providences, 
losses  by  sea,  or  bad  debts,  or  their  own  imprudence,  for  the  chil- 
dren of  light  are  not  always  wise  for  this  world.  Perhaps  this 
prophet  was  impoverished  by  persecution  :  when  Jezebel  ruled, 
prophets  had  much  ado  to  live,  and  especially  if  they  had  families. 
5.  That  the  creditors  were  very  severe  to  her.  Two  sons  she  bad, 
to  be  the  support  of  her  widowed  state,  and  their  labour  is  reckoned 
assets  in  her  hand,  that  must  go  therefore,  and  they  must  be  bond- 
men for  seven  years,  Exod.21.2.  to  work  out  this  debt.  Those 
that  leave  their  families  under  a  load  of  debt  disproportion  able  to 
their  estates,  know  not  what  trouble  they  entail.  In  this  distress, 
the  poor  widow  goes  to  Elisha,  in  dependence  upon  the  promise, 
that  the  seed  of  the  righteous  shall  not  be  forsaken.  The  genera- 
lion  of  the  upright  niay  expect  help  from  God's  providence,  and 
countenance  from  his  jirophets. 

II.  He  effectually  relieves  this  poor  widow's  distress,  and  puts 
her  in  a  way  both  to  pay  her  debt,  and  to  maintain  herself  and  her 
fiiniily.  He  did  not  say.  Be  warmed,  be  filled;  but  gave  her  real 
help.  He  did  not  give  her  some  small  matter  for  her  present 
provision,  but  set  her  up  in  the  world  to  sell  oil,  and  put  a  stock 
into  her  hand  to  begin  with.  This  was  done  by  miracle,  but  it  is 
an  indication  to  us  what  is  the  best  method  of  cliarilv,  and  the 
greatest  kindness  one  can  do  to  poor  people,  which  is,  if  possible, 
to  help  them  into  a  way  of  improving  what  little  they  have,  by 
tlifcir  own  industry  and  ingenuity. 

1.  He  directed  her  what  to  do ;  considered  her  case ;  What  shall 
f  do  for  thee?  The  sons  of  the  prophets  were  poor,  and  it  would 
signify  little  to  make  a  collection  for  her  among  them  :  but  the 
God  of  the  holy  prophets  is  able  to  supply  all  her  need  ;  and  if  she 
has  a  little  committed  to  her  management,  her  need  must  be 
fupplied  by  his  blessing  and  increasing  that  little.  Elisha  therefore 
inquires  what  she  had  to  make  money  of,  and  finds  she  had  nothing 
lo  sell  but  one  pot  of  oil,  v.  2.  If  she  had  had  any  plate  or  furniture, 
he  would  have  bidden  her  part  with  it,  to  enable  her  to  be  just  to 
lier  creditors.  We  cannot  reckon  that  really,  nor  comfortably,  our 
own,  which  is  not  so  when  all  our  debts  are  paid.  If  she  had  not 
had  this  pot  of  oil,  the  divine  power  could  have  supplied  her;  but 
Vaving  this,  it  will  work  upon  this,  and  so  teach  us  to  make  the  best 

VOL.  II.  14 


of  what  we  have.  The  prophet,  knowing  her  to  have  credit  amons 
her  neighbours,  bids  her  borrow  of  them  empty  vessels,  v.'i.  for,  it 
seems,  she  had  sold  her  own,  toward  the  satisfying  of  her  creditors. 
He  directs  her  to  shut  the  door  upon  her  and  her  sons,  whilo  she 
filled  all  those  vessels  out  of  that  one.  She  must  shut  tlie  door,  to 
prevent  interruptions  from  the  creditors  and  others  while  it  was  in 
the  doing,  that  they  might  not  seem  proudly  to  boast  of  this  mira- 
culous supply,  and  that  they  might  have  opportunity  for  prayer  and 
praise  to  God  upon  this  extraordinary  occasion.  Observe,  (1.)  The 
oil  was  to  be  multiplied  in  the  pouring,  as  the  other  widow's  meal 
in  the  spending.  The  way  to  increase  what  we  have,  is,  to  use  it; 
to  him  that  so  hath,  shall  be  given.  It  is  not  hoarding  the  talents, 
but  trading  with  them,  that  doubles  them.  (2.)  It  must  be  poured 
out  by  herself,  not  by  Elisha,  or  some  of  the  sons  of  the  prophets,  to 
intimate,  that  it  is  after  our  careful  and  diligent  endeavours  that  we 
may  expect  the  blessing  of  God  to  enrich  us,  both  for  this  world 
and  the  other.     What  we  have,  will  increase  best  in  our  own  hand. 

2.  She  did  it  accordingly.  She  did  not  tell  the  prophet  he 
designed  to  make  a  fool  of  her,  but,  firmly  believing  the  divine 
power  and  goodness,  and  in  pure  obedience  to  the  proj)het,  she 
borrowed  vessels  large  and  many  of  her  neighbours,  and  poured 
out  her  oil  into  them ;  one  of  her  sons  was  employed  lo  bring  her 
empty  vessels,  and  the  other  carefully  to  set  aside  those  that  were 
full,  while  they  were  all  amazed  to  find  their  pot,  like  a  fountain 
of  living  water,  always  flowing,  and  yet  always  full ;  they  see  not 
the  spring  that  supplies  it,  but  believe  it  lo  be  in  Him  in  whom  alt 
our  springs  are.  Job's  metaphor  is  now  verified  in  the  letter. 
Job,  29.6.  The  rock  poured  vie  out  rivers  of  oil.  Perhaps  this 
was  in  the  Iribe  of  Asher,  jiart  of  whose  blessing  it  was,  that  he 
should  dip  his  foot  in  nil,  Deut.  33.  24. 

3.  The  oil  continued  flowing  as  long  as  she  had  any  empty  vessels 
to  receive  it;  when  every  xessel  was  full,  the  oil  stayed,  v.  6.  for  it 
was  not  fit  that  this  precious  liquor  should  run  over,  and  be  as 
water  spilt  on  the  ground,  which  cannot  be  gathered  up  again. 
Note,  We  are  never  straitened  in  God,  and  in  his  power  and 
bounty,  and  the  riches  of  his  grace  ;  all  our  straitness  is  in  our- 
selves. It  is  our  failli  that  fails,  not  his  promise.  He  gives  above 
what  we  ask:  were  there  more  vessels,  there  is  enough  in  God  to 
fill  them  ;  enough  for  all,  enough  for  each.  Was  this  pot  of 
oil  exhausted,  as  long  as  there  were  any  vessels  to  be  filled  from 
it?  And  shall  we  fear  lest  the  golden  oil,  which  flows  from  the 
very  root  and  fatness  of  the  good  olive,  should  fail,  as  long  as  there 
are  any  lamps  to  be  supplied  from  it?  Zech.4.12. 

4.  The  prophet  directed  her  what  to  do  with  the  oil  she  had,  v.T. 
She  must  not  keep  it  for  her  own  use,  to  7>iake  her  face  to  shine. 
Those  whom  Providence  has  made  poor,  must  be  content  with  poor 
accommodations  for  themselves — that  is  hnoxcing  how  to  want ;  and 
must  not  think,  when  they  get  a  little  of  that  which  is  belter  than 
ordinary,  to  feed  their  own  luxury:  no;  (1.)  She  must  sell  the  oil 
to  those  that  were  rich,  and  could  afford  to  bestow  it  on  themselves. 
We  may  suppose,  being  produced  by  miracle,  it  was  the  best  of  its 
kind,  like  the  wine,  John,  2. 10.  so  that  she  might  have  both  a  good 
price  and  a  quick  market  for  it.  Probably,  the  merchants  bought 
it  to  export,  for  oil  was  one  of  the  commodities  that  Israel  traded 
in,  Ezelc.  27. 17.  (2.)  She  must  pay  her  debt  with  the  money  she 
received  for  Iilt  oil.  Though  her  creditors  were  too  rigorous  with 
her,  yet  they  must  not  therefore  lose  their  debt.  Her  first  care, 
now  that  she  has  wherewithal,  must  be  to  discharge  that,  even 
befooe  she  makes  any  provision  for  her  children.  It  is  one  of  the 
fundamental  luws  of  our  religion,  that  we  render  to  all  their  due, 
pay  every  just  debt,  give  every  one  his  own,  though  we  leave  ever 
so  little  for  ourselves ;  and  this,  not  of  constraint,  but  willingly  and 
without  grudging;  not  only  for  wrath,  to  avoid  being  sued,  but 
also  for  conscience-sake.  They  that  bear  an  honest  mind,  cannot 
with  pleasure  eat  their  daily  bread,  unless  it  be  their  own  bread. 
(3.)  The  rest  must  not  be  laid  up,  but  she  and  her  children  must 
li\e  upon  it,  not  upon  the  oil,  but  upon  the  money  received  from  it, 
with  which  they  must  put  themselves  into  a  capacity  of  getting 
an  honest  livelihood.  No  doubt,  she  did  as  the  man  of  God 
directed  ;  and  hence,  [1.]  Let  those  that  arc  poor  and  in  distress,  b« 


Before  Christ  887. 


II  KINGS.  IV. 


The  Shunammite's  Son  restored. 


not  acquainting  him  with  her  errand,  lest  he  should  not  have  faith 
enough  to  let  her  kg,  v.  22.  He  objected,  It  is  neither  new  moon 
nor  sabbath,  v. 13'.  uhich  intimates,  that,  on  those  feasts  of  the 
Lord,  she  used  to  so  to  llie  assemliiy  in  which  he  presided,  uilh 
other  good  people,  to  hear  the  word,  and  to  join  with  him  in 
prayers  and  praises;  she  did  not  think  it  enough  to  have  his 
help  sometimes  in  her  own  family,  but,  though  a  great  woman, 
attended  on  public  worship,  for  which  this  was  none  of  the  times 
appointed;  W/ierefoie,  said  the  husband,  "Why  wilt  thou  go  to- 
day' What  is  the  matter?"  "  No  harm,"  said  she,  "It  shall  be 
well,  so  you  will  say  yourself  hereafter."  See  how  this  husband 
and  wife  "vied  with  each  other,  in  shewing  mutual  regard ;  she  was 
so  dutiful  to  him,  that  she  would  not  go  till  she  had  acquainted  him 
with  her  journey,  and  he  so  kind  to  her,  that  he  would  not  oppose 
it,  though  she  did  not  think  fit  to  acquaint  hnn  with  her  business. 

2.  She  made  all  the  haste  she  could  to  the  prophet,  v. 24.  and 
he,  seeing  her  at  a  distance,  sent  his  servant  to  inquire  whether 
any  thing  was  amiss,  v.  25,26.  The  questions  were  particular.  Is 
it  well  with  thee?  Is  it  well  with  thy  husband?  Is  it  tvell  with  the 
child?  Note,  It  well  becomes  the  men  of  God,  with  tenderness 
and  concern,  to  inquire  about  the  welfare  of  their  friends,  and 
their  families;  the  answer  was  general.  It  is  well.  Gehazi  was 
not  the  man  that  she  came  to  complain  to,  and  therefore  she  puts 
him  off  with  this;  she  said  little,  and  little  said  is  soon  amended, 
Ps.  39.1,2.  but  what  she  did  say  was  very  patient:  "  It  is  well 
with  me,  with  my  husband,  wilh  the  child" — all  well,  and  yet  the 
child  dead  in  the  house.  Note,  When  God  calls  away  our  dearest 
relations  bv  death,  it  becomes  us  quietly  to  say,  "  It  is  well  both 
with  us  and  them ;"  it  is  well,  for  all  is  well  that  God  does;  all  is 
well  willi  them  that  are  gone,  if  they  are  gone  to  heaven,  and  all 
well  wilh  us  that  stay  behind,  if  by  the  affliction  we  are  furthered 
in  our  way  thither. 

3.  When  she  came  to  the  prophet,  she  humbly  reasoned  wilh 
him  concerning  her  present  affliction;  she  threw  herself  at  his 
feet,  as  one  troubled  and  in  grief,  which  she  never  shewed  till  she 
came  to  him,  who,  she  l)elieved,  could  help  her,  v. 27.  When  her 
passion  would  do  her  service,  she  knew  how  to  discover  it,  as  well  as 
how  to  conceal  it,  when  it  would  do  her  disservice.  Gehazi  knew 
his  master  would  not  be  pleased  to  see  her  lie  at  his  feet,  and  there- 
fore would  have  raised  her  up;  but  Elisha  waited  to  hear  from  her, 
since  he  might  not  know  immediately  from  God,  what  was  the 
cause  of  her  trouble.  God  discovered  things  to  his  propliets,  as  he 
saw  fit,  not  alwavs  as  Ihey  desired;  God  did  not  shew  this  to  the 
)n-ophet,  because  he  might  know  it  from  the  good  woman  herself. 
What  she  said  was  verv  pathetic;  she  appeals  to  the  prophet, 
(1.)  Concerning  her  indifference  to  this  mercy  which  was  now  taken 
from  her;  "Did  I  desire  a  son  of  my  lord?  No,  thou  knowest  I 
did  not ;  it  was  thine  own  ))roposal,  not  mine  ;  I  did  not  fret  for  the 
want  of  a  son,  as  Hannah,  nor  beg,  as  Rachel,  Give  me  children, 
or  else  I  die."  Note,  When  any  creature-comfort  is  taken  from 
IIS,  it  is  well,  if  we  can  say,  througli  grace,  that  we  did  not  set  our 
hearts  inordinately  upon  it;  for,  if  we  did,  we  have  reason  to  fear 
it  was  given  in  anger,  and  taken  away  in  wrath.  (2.)  Concerning 
her  entire  dependence  upon  llie  prophet's  word,  Did  I  not  say. 
Do  not  deceive  me?  Yes,  she  did  say  so,  u.  16.  and  this  reflection 
upon  it  may  be  considered,  eitlicr,  [1.]  As  quarrelling  with  the 
prophet  for  deceiving  her;  she  was  ready  to  think  herself  mocked 
wilh  the  mercy,  when  it  was  so  soon  removed,  and  that  it  had  been 
belter  she  had  never  had  ibis  child,  than  to  be  deprive<i  of  him, 
when  she  began  to  have  comfort  in  him.  Note,  The  loss  of  a 
niercv  should  not  make  us  undervalue  the  gift  of  it;  or,  [2.]  As 
pleading  wilh  the  prophet  for  the  raising  of  the  child  to  life  again  ; 
I  said.  Do  not  deceive  me,  and  I  know  thou  wilt  not.  Note,  How- 
ever the  providence  of  God  may  disappoint  us,  we  may  be  sure 
the  promise  of  God  never  did,  nor  ever  will,  deceive  us:  hope  in 
that  will  not  make  us  ashamed. 

III.  The  raising  of  the  child  to  life  again;  we  may  suppose 
that  the  woman  gave  Elisha  a  more  express  account  of  the  child's 
death,  and  he  gave  her  a  more  express  promise  of  his  resiirrection, 
than  is  here  related,  where  we  are  briefly  lold. 


l.That  Elisha  sent  Gehazi  to  go,  in  all  haste,  to  the  dead  child, 
gave  him  his  staff,  and  bade  him  lay  ihat  on  the  face  of  ihe  child, 
u.  29.  1  know  not  what  to  make  of  this;  Elisha  knew  that  Eiijali 
raised  the  dead  child  with  a  very  close  application,  slrelching  him- 
self upon  the  child,  and  praying  again  and  again;  and  could  he 
think  to  raise  this  child  by  so  slight  a  ceremony  as  this,  especially 
when  nothing  hindered  him  from  coming  himself?  Shall  such  a 
power  as  this  be  delegated,  and  to  no  better  a  man  than  Gehazi? 
Bishop  Hall  suggests  that  it  was  done  out  of  human  conceit,  and 
not  by  divine  instinct,  and  therefore  it  failed  of  the  effect;  God 
will  not  have  such  great  favours  made  too  cheap,  nor  shall  they  be 
too  easily  come  by,  lest  they  be  undervalued. 

2.  The  woman  resolves  not  to  go  hack  without  the  prophet  him- 
self, V.  30.  /  will  not  leave  thee.  She  had  no  great  expectation 
from  the  staff,  she  will  have  the  hand,  and  she  was  in  the  right  of 
it;  perhaps  it  was  intended  hereby  to  teach  us  not  to  put  that 
confidence  in  creatures  that  are  servants,  which  the  power  of  the 
Creator,  their  Master  and  cur's,  will  alone  bear  the  weight  of. 
Gehazi  returns  re  iufecta — without  success,  without  llie  tidings  of 
any  sign  of  life  in  the  child,  r.  31.  The  child  is  not  awaked, 
intimating,  to  the  comfort  of  Ihe  mother,  that  its  death  was  but  a 
sleep,  and  that  he  expected  it  would  shortly  be  awaked.  In  the 
raising  of  dead  souls  to  spiritual  life,  ministers  can  do  no  more  by 
their  own  power  than  Gehazi  here  could  ;  they  lay  the  word,  like 
the  prophet's  staff,  before  their  faces,  but  there  is  neither  voice 
nor  hearing,  till  Christ,  by  his  Spirit,  comes  himself;  the  letter 
alone  kills,  it  is  the  Spirit  that  gives  life;  it  is  not  prophesying 
upon  drv  bones,  Ihat  will  put  life  into  them,  breath  must  come 
from  heaven,  and  breathe  upon  those  slain. 

3.  The  prophet,  bv  earnest  prayer,  obtains  from  God  the  re- 
storing of  this  dead  child  to  life  again  ;  he  found  Ihe  child  dead 
upon  his  own  bed,  v.  32.  and  shut  the  door  upon  them  twain,  «.33. 
Even  the  i\fM\  child  is  spoken  of  as  a  person,  one  of  the  twain,  for 
it  was  still  ill  beiuii,  and  not  lost;  lie  shut  out  all  company,  that 
lie  miijlit  ii!it  seem  to  liiorv  in  the  power  God  had  given  him,  or  to 
use  it  for  ostentation,  and  to  be  seen  of  men. 

Observe,  (1.)  How  closely  the  prophet  applied  himself  to  this 
great  operation  ;  perhaps  being  sensible  that  he  had  tempted  God 
too  much,  in  thinking  to  effect  it  by  the  staff  in  Gehazi's  hand, 
for  which  he  thought  himself  icbiiked  by  the  disappointment,  he 
now  finds  it  a  harder  task  than  he  then  thought,  and  therefore 
addresses  hiiuself  to  it  wilh  great  solemnity.  [1.]  He  prayed  unto 
the  Lord,  r.  33.  probably  as  Elijah  had  done.  Let  this  child's  soul 
come  into  him  ayain.  Christ  raised  the  dead  to  life,  as  one  having 
authority,  Z)aH/se/,  arise;  Young  man,  I  say  unto  thee.  Arise; 
Tnzarus,  come  forth:  for  he  was  powerful  and  faithful  as  a  Son, 
Ihe  Lord  of  life,  but  Elijah  and  Elisha  did  it  by  petition  as  servants. 
[2.]  He  lui/  upon  the  child,  i'.34.  as  if  he  would  communicate 
to  him  some  of  his  vital  heat  or  spirits;  thus  he  expressed  the 
earnestness  of  his  desire,  and  gave  a  sign  of  that  divine  power 
which  he  depended  upon  for  Ihe  accomplishment  of  this  great 
work.  He  first  put  his  month  to  the  child's  mouth,  as  if,  in  God's 
name,  he  would  breathe  into  him  the  breath  of  life,  then  his  eyes 
to  the  child's  eyes,  lo  open  them  again  to  the  light  of  life,  then  his 
hands  to  the  child's  hands,  to  put  strength  into  them.  He  then 
returned,  and  nalhcd  in  the  house,  as  one  full  of  care  and  concern, 
and  wholly  intent  upon  what  he  was  about;  then  he  went  up 
stairs  again,  and,  Ihe  second  time,  stretched  himself  upon  thechild, 
u.  35.  Those  that  would  be  instrumental  in  conveying  spiritual 
life  to  dead  souls,  must  thus  affect  themselves  with  their  case,  and 
accommodate  themselves  to  it,  and  labour  fervently  in  prayer  for 
them. 

(2.)  How  gradually  the  operation  was  performed;  at  the  first 
application,  the  flesh  of  the  child  waxed  warm,  d.  34.  which  gave 
the  prophet  encouragement  to  continue  instant  in  prayer;  after  a 
while,  the  child  sneezed  seven  times,  which  was  an  indication,  not 
only  of  life,  but  liveliness.  Some  have  rc|)orted  it  us  an  ancient 
tradition.  That  when  God  breathed  into  Adam  the  breath  of  life, 
the  firsJ  evidence  of  his  being  alive,  was,  sneezing,  which  gave 
rise  to  Ihe  usage  of  paying  respect  to  those  that  sneeze. 


Some 


Before  Christ  887. 


II  KINGS.  IV. 


The  Miracle'  on  the  po,«onea  »^o1tai;;c. 


oliseive  here,  that  sneezing  clears  the  head,  and  there  lay  the 

lliild's  distemper. 

(;?.)  How  jovfnlly  the  child  was  returned  alive  to  his  mother, 
f.  30,37.  and  all  parties  concerned  were  not  a  little  comforted, 
Acts,  20.  12.  See  the  power  of  God,  who  iiills  and  makes  alive 
Igain:  see  llie  i)ower  of  prajer;  as  it  has  the  key  of  the  clouds, 
to  it  has  the  key  of  death :  see  the  power  of  faith  ;  that  fixed 
iaw  of  nature  (that  death  is  a  way  whence  there  is  no  rcturiiiiiir) 
shall  rather  be  dispensed  with,  than  this  believing  Sliiiuaniniile 
shall  be  disappointed. 

38.  And  Elisha  came  again  to  Gilgal:  and  there 
was  a  dearth  in  the  land;  and  the  sons  of  tlie 
prophets  were  sitting  before  him:  and  he  said 
nnto  iiis  servant.  Set  on  the  great  pot,  and  seethe 
pottage  for  the  sons  of  the  prophets.  39.  And 
one  went  out  into  the  field  to  gather  herbs,  and 
found  a  wild  vine,  and  gathered  thereof  wild 
gourds  liis  lap  full,  and  came  and  shred  t/ievi  into 
the  pot  of  pottage:  for  they  knew  them  not. 
40.  So  they  poured  out  for  the  men  to  eat.  And 
it  came  to  pass,  as  they  were  eating  of  the  pottage, 
that  they  cried  out,  and  said,  O  thou  man  of  God, 
there  is  death  in  the  pot.  And  they  could  not  eat 
thereof.  41.  But  he  said.  Then  bring  meal.  And 
he  cast  it  into  the  pot;  and  he  said,  Pour  out  for 
the  people,  that  they  may  eat.  And  there  was 
no  harm  in  the  pot.  32.  And  there  came  a  man 
from  Baal-shalisha,  and  brought  the  man  of  God 
bread  of  the  first-fruits,  twenty  loaves  of  barley, 
and  full  ears  of  corn  in  the  husk  thereof.  And  he 
said,  Give  unto  tiie  people,  that  they  may  eat. 
43.  And  his  servitor  said.  What,  should  I  set  this 
before  an  hundred  men  ?  He  said  again,  Give  the 
people,  that  they  may  eat :  for  thus  saith  the  Lord, 
They  shall  eat,  and  shall  leave  thereof.  44.  So  he 
set  it  before  them,  and  they  did  eat,  and  left 
thereof,  according  to  the  word  of  the  Lord. 

We  have  here  Elisha,  in  this  place,  in  his  element,  among  the 
sons  of  the  prophets,  teaching  them,  and,  as  a  father,  providing 
for  lliem;  ajid  happy  it  was  for  Ihem  that  they  had  one  over 
them  who  naturally  cared  for  their  state,  under  whom  they  were 
well  fed,  and  well  taught.  There  was  a  dearth  in  the  land,  for 
the  wickedness  of  them  that  dwelt  therein,  the  same  that  we  read 
of,  rh.Q.  1.  It  continued  seven  years,  just  as  long  again  as  that 
in  Elijah's  time;  a  famine  of  bread  there  was,  liiil  not  of  hearing 
the  word  of  God,  f'^r  Elisha  had  the  sons  of  the  prophets  silting 
before  him,  to  here  his  wisdom,  who  were  taught,  that  they  might 
leach  others.  Two  instances  we  have  here  of  the  care  he  took 
about  their  meat.  Christ  twice  fed  those  whom  he  preached  to; 
Elisha  was  in  the  more  care  about  it  now,  because  of  the  dearth, 
that  the  sons  of  the  prophets  might  not  he  ashamed  in  this 
evil  time,  hut,  even  in  the  days  of  famine,  viight  be  satisfied, 
Ps.37.19. 

I.  He  made  hurtful  food  to  become  safe  and  wholesome. 
1.  On  the  leclure-dav,  the  sons  of  the  prophets  being  all  to 
attend,  he  ordered  his  servant  to  provide  food  for  their  bodies, 
while  he  was  breaking  to  them  the  bread  of  life  for  their  souls; 
whether  there  was  any  flesh-meat  for  them,  does  not  ajijiear;  he 
orders  only  that  pottage  should  be  seethed  for  them  of  herbs, 
p. 38.  The  sons  of  the  prophets  should  be  examples  of  temper- 
ince  and  mortification,  not  desirous  of  dainties,  but  content  with 


plain  food  :  if  they  have  neither  savoury  meats,  nor  sweet  meals, 
nay,  if  a  mess  o[  polhif-e  be  all  the  dinner,  let  them  remember 
that  this  great  proplul  rnlcrtaiued  hiiiii-elf  and  bis  guests  no  belter. 

2.  One  of  the  servitors,  that  was  sent  to  gather  herbs,  (which, 
it  should  seem,  must  serve  instead  of  flesh  for  the  poltage,)  hy 
mistake,  brought  in  thai  which  was  noxious,  or,  at  least,  very 
nauseous,  and  shred  it  into  the  pottage,  xrild  gourds  they  are 
called,  t).  39.  Some  think  il  wns  color/vinlida,  an  herb  strongly 
cathartic,  and,  if  not  qualified,  dangerous.  The  sons  of  the  pro- 
phets, it  sceniB,  were  better  skilled  in  divinity  than  in  natural 
philosophy,  and  read  their  Bibles  more  than  their  Herbals.  If 
any  of  the  fruits  of  the  earth  be  hurtful,  we  must  look  upon  it  as 
an  effect  of  the  curse,  (Thorns  and  thistles  shall  it  briny  forth 
iinto  Ihec,)  for  the  original  blessing  made  all  good. 

3.  The  guests  complained  to  Elisha  of  the  unwholesomeness  of 
their  food.  Nature  has  given  man  the  sense  of  tasting,  not  only 
that  wholesome  food  may  be  pleasant,  but  that  that  which  is 
unwholesome  may  be  discovered  before  it  comes  to  the  stomach  ; 
the  rnouth  tries  meal  by  lasting  it.  Job,  12. 11.  This  pottage  was 
soon  tfound,  by  the  taste  of  it,  to  be  dangerous,  so  that  they  cried 
out,  There  is  death  in  the  pot,  v.  40.  The  table  often  becomes 
a  snare,  and  that  which  should  be  for  our  welfare  proves  a 
trap,  which  is  a  good  reason  why  we  should  not  feed  ourselve.i 
without  fear;  when  we  are  receiving  llie  supports  and  comforts 
of  life,  we  must  keep  up  an  expectation  of  death,  and  a  fear  ol 
sin. 

4.  Elisha  immediately  cured  the  bad  laste,  and  prevented  the 
bad  consequences,  of  this  unwholesome  pottage;  as,  before,  he 
had  healed  the  bitter  waters  with  salt,  so,  now,  the  bitter  broth 
with  meal,  i>. 41.  It  is  probable  that  there  was  meal  in  it  before, 
but  that  was  put  in  by  a  common  hand,  only  to  thicken  the 
pottage;  this  was  the  same  thing,  but  cast  in  by  Elisha's  hand, 
and  with  intent  to  heal  the  pottage;  by  which  it  appears  that  the 
change  was  not  owing  to  the  meal,  (that  was  the  sign  only,  not 
(he  means,)  but  to  the  divine  power.  Now  all  was  well,  not  only 
no  death,  but  no  harm,  in  the  pot;  we  must  acknowledge  God's 
goodness  in  niakina  our  food  wholesome  and  nourishing;  lam 
the  Lord  that  healrlh  thee. 

II.  He  made  a  little  food  to  go  a  great  way. 

1.  Elisha  had  a  present  brought  him  of  twenty  barley-loaves  and 
some  ears  •-'  "urn,  i\42.  a  present  which,  in  those  ages,  would  not 
be  despicable  at  any  time,  hut  now  in  a  special  manner  valuable, 
when  there  was  a  dearth  in  the  land.  It  is  said  to  be  of  the  first- 
fruits,  which  was  God's  due  out  of  their  increase;  and  when  the 

priests  and  Levites  were  all  at  Jerusalem,  out  of  their  reach,  the 
religious  people  among  them,  with  good  reason,  looked  upon  the 
prophets  as  God's  receivers,  and  brought  their  first-fruits  to 
them,  which  helped  to  maintain  their  schools. 

2.  Having  freely  received,  he  freely  gave,  ordering  it  all  to  be 
set  before  the  sons  of  the  prophets,  reserving  none  for  himself, 
none  for  hereafter.  Let  the  morrow  take  thought  for  the  things  of 
itself,  give  it  all  to  the  people  that  they  may  eat ;  it  well  becomes 
the  men  of  God  to  be  generous  and  open-handed,  and  the  fathers 
of  the  prophets  to  be  liberal  to  the  sons  of  the  prophets. 

3.  Though  the  loaves  were  little,  it  is  likely,  no  more  than  what 
one  man  would  ordinarily  eat  at  a  meal,  yet  with  twenty  of  them 
he  satisfied  100  men,»;.  43,  44.  His  servant  thought  that  to  set  so 
little  meat  before  so  many  men  was  but  to  tantalize  them,  and 
shame  his  master  for  making  so  great  an  invitation  to  such  short 
commons;  but  he,  in  God's  name,  pronounced  it  a  full  meal  fic 
them,  and  so  it  proved  ;  they  did  eat,  and  left  thereof,  not  'do 
cause  their  stomachs  failed  them,  but  because  the  bread  increased 
in  the  eating;  God  has  promised  his  church,  Ps.l32. 15.  that  ht 
will  abundantly  bless  her  provision,  and  satisfy  her  jmor  with 
bread;  for,  whom  he  feeds  he  fills,  and  what  he  blesses  comes  tf) 
much,  as  what  he  blows  upon  comes  to  little.  Hagg.l.ft 
Christ's  feeding  his  hearers  was  a  miracle  far  beyond  this,  hm 
both  teach  us,  that  those  who  wait  upon  God  in  the  way  of  duly 
may  hope  to  b*  both  protected  and  supplied  by  a  particular  care 
of  Divine  Providence. 


Before  Uhrist  894. 


II  KINGS,  V. 


JNaaman's  Leprosy. 


CHAP.  V. 

JV'O  more  of  ElUhn'i  miracles  are  recorded  in  this  chapter,  I.  The  cleansing  of 
Naaman,a  Si/rian,  a  stranger,  from  his  leprosy,  and  there,  1.  The  badness  of 
his  case,  v.\.  2.  The  providence  that  brought  him  to  Elisha,  the  intelligence 
given  him  by  a  captire-maid ,  v.  2.  .4.  A  letter  from  the  king  of  Syria  to  the 
king  of  Israel,  to  introduce  him,  ti.  5 .  .7.  J^id  the  invitation  Elisha  sent  him, 
V.  8.  3.  The  method  prescribed  for  his  cure  ;  his  submission,  after  objecting  to 
that  method,  and  his  cure  thereby,  r.  9 . .  14.  4.  The  grateful  acknou-ledgmenls 
he  made  to  Elisha,  hereupon,  r.  15  . .  19.  II.  The  smiting  of  Gehazi,  his  own 
srrrant,  with  that  leprosy.  1.  Gehazi's  sins,  which  were,  belying  his  master  to 
Nuaman,  r.  20.  .24.  and  lying  to  his  master  when  he  examined  him,  v.  25. 
2.  His  punishment  for  this  sin,  Naaman's  leprosy  was  entailed  on  his  family, 
V.  26. 27.  And,  if  Naaman's  cure  was  typical  of  the  calling  of  the  Gentiles,  as 
our  Saviour  seems  to  make  it,  Luke,  4.  27.  Gehazi's  stroke  may  be  looked 
upon  OS  typical  of  the  blinding  and  rejecting  of  the  Jews,  who  envied  God's 
grace  to  the  Gentiles,  as  Gehazi  envied  Etisha's  favour  to  Naaman. 

l.l^rOW  Naaman,  captain  of  tlie  host  of  tlie 
J.^  king:  of  Syria,  was  a  great  man  witli  his 
master,  and  honouralile,  because  by  liim  the  Lord 
had  liiven  deliverance  unto  Syria:  he  was  also  a 
miglity  man  in  valour,  but  he  teas  a  leper.  2.  And 
the  Syrians  had  gone  out  by  companies,  and  had 
lu'ought  away  captive  out  of  the  land  of  Israel 
a  liltle  maid:  and  she  waited  on  Naaman's  wife. 
3.  And  she  said  unto  her  mistress,  Woiiid  God, 
my  lord  n-ere  with  the  prophet  that  is  in  Samaria! 
for  he  would  recover  him  of  his  leprosy.  4.  And 
one  went  in,  and  told  his  lord,  saying.  Thus  and 
thus  said  the  maid  tliat  is  of  tiie  land  of  Israel. 
5.  And  tlie  king  of  Syria  said.  Go  to,  go,  and  1 
will  send  a  letter  unto  the  king  of  Israel.  And  lie 
departed,  aud  took  with  him  ten  talents  of  silver, 
and  six  thousand  p/ece,«  of  gold,  and  ten  clianges 
of  raiment.  (J.  And  lie  liroiigiil  the  letter  to  tiie 
king  of  Israel,  saying.  Now  wiien  this  leller  is 
come  unto  tiiee,  behold,  1  have  (/le/Xait/i  .sent 
Naaman  my  servant  to  tiiee,  that  liioii  inayesl 
recover  him  of  iiis  leprosy.  7.  And  it  came  to 
pass,  when  the  king  of  Israel  had  read  tiie  letter, 
that  he  rent  his  clothes,  and  said,  Atn  I  God,  to 
kill  and  to  make  alike,  that  this  man  dotii  send 
unto  me  to  recover  a  man  of  his  leprosy  ?  Wliere- 
fore,  consider,  I  pray  you,  and  see  how  heseekelli 
'1  quarrel  against  me.  8.  And  it  was  so,  when 
Elisha  the  man  of  God  had  heard  that  the  king 
of  Israel  had  rent  his  clothes,  that  he  sent  to  the 
king,  saying,  Wherefore  hast  thou  rent  thy  clothes? 
let  him  come  now  to  me,  and  he  shall  know  that 
there  is  a  prophet  iu  Israel. 


Oiir  Saviour's  miracles  were  intended  for  the  lost  sheep  of  the 
house  of  Israel,  jet  one,  like  a  crumb,  fell  from  the  table  to  a 
woman  of  Canaan ;  so,  this  one  miracle  Elisha  wrought  for 
Naaman,  a  Syrian;  for  God  does  good  to  all,  and  will  have  all 
men  to  be  saved.     Here  is, 

I.  The  great  affliction  Naaman  was  under,  in  the  midst  of  all 
his  honours,  r.  1.  He  was  a  great  nian,  in  a  great  piRce  ;  not 
only  rich  and  raised,  hut  particularly  happy  for  t«i>  lhiii;;s; 
1.  That  he  had  been  very  serviceable  to  his  country,  God  made 
fii-n   sf  •   tiy  him  the   f.ord  had  often  aiven  deliverance  to  Suria, 


success  in  their  wars  even  with  Israel.  The  preservation  and 
prosperity  even  of  those  that  do  not  know  God  and  serve  him, 
must  be  ascribed  to  him,  for  he  is  the  Saviour  of  all  men,  but 
especially  of  them  that  believe.  Let  Israel  know,  that,  when  the 
Syrians  prevailed,  it  was  from  the  Lord.  2.  That  he  was  very 
acceptable  to  his  prince,  was  his  favourite,  and  prime-nwnister  of 
state;  so  great  was  he,  so  high,  so  honourable,  and  a  mighty  man 
of  valour;  but  he  was  a  leper,  was  under  that  loathsome  disease, 
which  made  him  a  burthen  to  himself.  Note,  (I.)  No  man's 
greatness,  or  honour,  or  interest,  or  valour,  or  victory,  can  set 
him  out  of  the  reach  of  the  sorest  calamities  of  human  life;  thert 
is  many  a  sickly  crazy  body  under  rich  and  gay  clothing. 
(2.)  Every  man  has  some  hut  or  other  in  his  character,  something 
that  blemishes  and  diminishes  him,  some  allay  to  his  grandeur, 
some  damp  to  his  joy;  he  may  be  very  happy,  very  good,  yet,  in 
something  or  other,  not  so  good  as  he  should  be,  nor  so  happy  as 
he  would  be.  Naaman  was  as  great  as  the  world  could  make 
him,  and  yet  (as  Bishop  Hall  expresses  it)  the  basest  slave  in 
Svria  would  not  change  skins  with  him. 

II.  The  notice  that  was  given  him  of  Etisha's  power,  by  a  little 
maid  that  waited  on  his  lady,  0.2,3.  This  maid  was,  by  birth, 
an  Israelite,  providentially  carried  captive  into  Syria,  and  there 
preferred  into  Naaman's  family,  where  she  publishes  Etisha's 
fame,  to  the  honour  of  Israel,  and  Israel's  God.  The  unhappy 
dispersing  of  the  people  of  God  has  sometimes  proved  the  happy 
occasion  of  the  diffusion  of  the  knowledge  of  God,  Acts,  tJ.  4. 
This  little  maid,  1.  As  became  a  true-born  Israelite,  consulted  the 
honour  of  her  country,  could  give  an  account,  though  but  a  girl, 
of  the  famous  prophet  they  had  among  them;  children  should 
betimes  acquaint  themselves  with  the  wondrous  works  of  God, 
that,  wherever  Ihev  go,  they  may  have  them  to  talk  of.  See 
Ps.  8. 2.  2.  As  became  a  good  servant,  she  desired  the  health 
Mid  welfare  of  her  master,  though  she  was  a  captive,  a  servant  by 
foice ;  much  more  should  servants  of  choice  seek  their  masters' 
S'lod ;  the  Jews  in  Babylon  were  to  seek  the  peace  of  the  land  of 
tliiii-  captivilv,  Jer.  29.7.  Elisha  had  not  cleansed  any  lepers  in 
Israel,  (Luke,  4.  27.)  yet  this  little  maid,  from  the  other  miracles 
he  hail  wrought,  infers  that  he  co?//rf  cure  her  master,  and,  from 
Ills  (■(million  lieiieficonce,  infers  that  he  wonldAo  it,  though  he  was 
a  Syrian.  Servants  niav  be  blessings  to  the  families  where  they  are, 
by  telling  what  thev  know  ot  the  glory  of  God,  and  the  honour  of 
Ilis  pliiplie-ls. 

HI.  The  iipjiiicatidn  \vhi;'h  l!ie  king  of  Syria,  hereupon,  made 
to  the  king  nf  Israel  on  Naaman's  behalf.  NaanKm  took  notice 
of  the  inlelligence,  though  given  by  a  simple  maid,  and  did  not 
despise  it  for  the  sake  of  her  meanness,  when  it  tended  to  his 
bodily  health;  he  did  not  say,  "The  girl  talks  like  a  fool;  how 
can  aiiv  prophet  of  Israel  do  that  for  nie,  which  all  the  physicians 
of  Syria  have  attempted  in  vain?"  Though  he  neither  hived  tmr 
honoured  the  Jewish  nation,  yet,  if  one  of  that  nation  can  but  cure 
him  of  his  leprosy,  he  will  thankfully  acknowledge  the  obligation. 
Oh  that  they  who  are  spiritually  diseased  would  lieaikcn  thus 
readily  to  the  tidings  brought  them  of  the  great  PInsician  ! 

See  what  Naaman  did,  upon  this  little  hint,  1.  He  would  not 
send  for  the  prophet  to  come  to  him,  but  such  honour  would  he 
pay  to  one  who  had  so  much  of  a  divine  power  with  him  as  to  be 
able  to  cure  diseases,  that  he  would  go  to  him  himself,  thousli  he 
himself  was  sickly,  unfit  for  society,  the  journey  long,  and  the 
country  an  enemv's;  princes,  he  thinks,  must  stoop  to  prophets, 
when  they  need  them.  2.  He  would  not  go  in  disguise,  though  his 
errand  proclaimed  his  loathsome  disease,  but  went  in  slate,  and 
with  a  great  retinue,  to  do  the  more  honour  to  the  prophet.  3.  He 
would  not  go  empty-handed,  but  took  with  him  gold,  silver,  and 
raiment,  to  present  to  his  physician;  those  that  have  wealtli, 
and  want  health,  shew  which  they  reckon  the  more  valuable 
blessing;  what  will  they  not  give  for  ease,  and  strength,  and 
soundness  of  body'.  4.  He  would  not  go  without  a  letter  to  the 
kins:  of  Israel  from  the  king  his  master,  who  did  liimself  earnestly 
desire  his  recovery;  he  knows  not  where  in  Samaria  to  find  thi« 
wonder-working  prophet,  but  takes  it  for  cranted  the  king  knoM4 


Cefore  Clirist  894. 


II  KINGS,  V 


nhere  lo  find  him;  and,  to  engage  the  prophet  to  do  his  utmost 
(orNaaman,  he  will  go  to  him,  supported  with  th«  interest  «»*  two 
kings.  If  ihe  king  of  Syria  must  inlreat  his  help,  he  hopes  the 
iing  of  Israel,  being  his  liege  lord,  may  command  it:  the  gifts  of 
(he  subject  must  all  be  (he  thinks)  for  the  service  and  honour  of 
Ihe  prince,  and  therefore  he  desires  the  king  that  he  would  recover 
the  leper,  v.G.  taking  it  for  granted  that  there  was  a  greater 
intimacy  between  the  king  and  the  prophet  than  really  there  was. 
IV.  The  alarm  this  gave  to  the  king  of  Israel,  jj.  7.  He  appre- 
hended there  was  in  this  letter,  1.  A  great  affront  upon  God,  and 
therefore  he  rent  his  clothes,  according  to  the  custom  of  the  Jews, 
when  they  heard  or  read  that  which  they  thought  blasphemous; 
and  what  less  could  it  be,  than  to  attribute  to  him  a  divine  power? 
"Am  la  God,  to  kill  whom  I  will,  and  make  alive  whom  I  will? 
No,  I  pretend  not  to  such  an  authority ;"  (Nebuchadnezzar  did,  as 
we  find,  Dan. 5. 19.)  "Am  I  a  God,  to  kill  with  a  word,  and 
make  alive  vihh  a  word?  No,  I  pretend  not  to  such  a  power." 
Thus  this  great  man,  this  bad  man,  is  made  to  own  that  he  is  but 
n  man.  Why  did  he  not,  with  this  consideration,  correct  himself 
for  his  idolatry,  and  reason  thus:  "Shall  I  worship  those  as  gods 
that  can  neither  kill  nor  make  alive ;  can  do  neither  good  nor  evil?" 
2.  A  bad  design  upon  himself;  he  appeals  to  those  about  him  for 
this,  "  See  how  he  seeketh  a  quarrel  against  me;  he  requires  me 
lo  recover  the  leper,  and  if  I  do  not,  though  I  cannot,  he  will  make 
that  a  pretence  to  wage  war  with  nie,"  which  he  suspects  the 
rather,  because  Naaman  was  his  general.  Had  lie  rightly  under- 
stood the  meaning  of  the  letter,  that,  when  the  king  wrote  to  him 
to  recover  the  leper,  he  meant,  that  he  would  lake  care  he  might 
be  recovered,  he  had  not  been  in  this  fright.  Note,  We  often 
create  a  great  deal  of  uneasiness  to  ourselves,  by  niisinter|)reting 
the  words  and  actions  of  others  that  are  well  intended;  it  is 
charity  to  ourselves,  to  think  no  evil.  If  he  had  bethought  himself 
of  Elisha,  and  his  power,  he  would  easily  have  understood  the 
letter,  and  have  known  what  he  had  to  do,  but  he  is  put  into  this 
confusion,  by  making  himself  a  stranger  to  the  prophet;  the 
captive  maid  had  him  more  in  her  thoughts  than  the  king  had. 

V. The  proffer  which  Elisha  made  of  his  service;  he  was  willing 
to  do  any  thing  to  make  his  prince  easy,  though  he  was  neglected, 
and  his  former  good  services  forgotten,  by  him:  hearing  on  what 
occasion  the  king  had  rent  his  clothes,  he  sent  to  him,  to  let  him 
know,  that,  if  his  patient  would  come  to  him,  he  should  not  lose  his 
labour,  t).  8.  he  shall  know  that  there  is  a  prophet  in  Israel;  (and 
it  were  sad  with  Israel  if  there  were  not;)  that  there  is  a  prophet 
in  Israel,  who  can  do  that  which  the  king  of  Israel  dares  not 
attempt,  which  the  prophets  of  Syria  cannot  pretend  to;  it  was 
not  for  his  own  honour,  but  for  the  honour  of  God,  that  he  coveted 
to  make  them  all  know  that  there  tvas  a  prophet  in  Israel,  though 
obscure  and  overlooked. 


9.  So  Naaman  came  with  his  horses  and  with  his 
chariot,  and  stood  at  the  door  of  the  house  of 
Elisha.  10.  And  Elisha  sent  a  messenger  unto 
him,  saying.  Go  and  wash  in  Jordan  seven  times, 
and  thy  flesh  shall  come  again  unto  thee,  and  thou 
shalt  be  clean.  11.  But  Naaman  was  wroth,  and 
went  away,  and  said,  Behold,  I  thought,  He  will 
surely  come  out  to  me,  and  stand,  and  call  on  the 
name  of  the  Lord  his  God,  and  strike  his  hand 
over  the  place,  and  recover  the  leper.  l2.A7-e  not 
Abana  and  Pharpar,  rivers  of  Damascus,  better 
than  all  tlie  waters  of  Israel?  may  I  not  wash  in 
them,  and  be  clean?  So  he  turned  and  went  away 
in  a  rage.  1.3.  And  his  servants  came  near,  and 
spake  unto  him,  and  said.  My  father,  ?7'the  prophet 
liad  bid   thee  do  some  great  thing,  woiildost  tliou 


Thj  Cure  of  Naaman's  Leprosy. 

not  have  done  it?  how  much  rather  then,  when  Im 
saith  to  thee,  Wasli,  and  be  clean?  14.  Then  went 
he  down,  and  dipped  himself  seven  times  in 
Jordan,  according  to  thesayin,^  of  the  man  of  God  : 
and  his  flesh  came  again  like  unto  the  flesh  of  a 
little  ciiild,  and  he  was  clean. 

We  have  here  Ihe  cure  of  Naaman's  leprosy. 

I.  The  short  and  plain  direction  which  the  prophet  gave  him, 
with  assurance  of  success.  Naaman  designed  to  do  honour  to 
Elisha,  when  he  came  in  his  chariot,  and  with  all  his  retinue,  to 
Elisiia's  door,  d.9.  They  that  shewed  little  respect  to  prophets  at 
other  times,  when  they  needed  them,  were  very  complaisant  to 
them;  he  attended  at  Elisha's  door  as  a  beggar  for  an  alms. 
They  thai  would  be  cleansed  from  their  spiritual  leprosy,  must  wait 
at  Wisdom's  gate,  and  watch  at  the  posts  of  her  doors.  Naaman 
expected  to  have  his  compliment  returned,  but  Elisha  gave  him 
his  answer  without  any  formality,  would  not  go  to  the  door  to 
him,  lest  he  should  seem  too  much  pleased  with  the  honour  done 
him,  but  sent  a  messenger  to  him,  saying,  Go,  wash  in  Jordan 
seven  times,  and  promising  him,  that,  if  he  did  so,  his  disease  should 
be  cured.  The  promise  was  express.  Thou  shalt  be  clean;  the 
method  prescribed  was  plain.  Go,  wash  in  Jordan;  this  was  not 
intended  as  any  means  of  the  cure;  though  cold  bathing  is 
recommended  by  many  as  a  very  wholesome  thing;  yet  some 
think  that  in  the  case  of  a  leprosy  it  was  rather  hurtful;  but  it  was 
intended  as  a  sign  of  Ihe  cure,  and  a  trial  of  his  obedience;  they 
that  will  be  helped  of  God,  must  do  as  they  are  bidden.  Hut 
why  did  Elisha  send  a  messenger  to   him   with   these  directions? 

1.  Because  he  was  retired,  at  this  time,  for  devotion,  was  intent 
upon   his  prayers  for  the  cure,   and  would  not  be   diverted;  or, 

2.  Because  he  knew  Naaman  to  be  a  proud  man,  and  he  woidd 
let  him  know,  that,  before  the  great  God,  all  men  stand  upon  the 
same  level. 

II.  Naaman's  disgust  at  Ihe  method  prescribed,   because  it  was 
not  what  he  expected  ;  two  tilings  disgusted  him.      1.  That  Elisha, 
as  he  thought,  put  a  sliglit  upon  his  person,  in  sending  him  orders 
by  a  servant,  and  not  coming  lo  him  himself,  v.  11.    Being  big  with 
Ihe  expectations  of  a  cure,  he   had  been  fancying  how  this  cure 
would   be  wrought,  and   the  scheme  he  had   laid  was  this,  "  lie 
will  snrely  come  out  to  me,  that   is  Ihe  least  he  can  do  to  me,  a 
peer  of  Syria,  to  me  that  a?n  come  to  him  in  all  this  state,  to  me 
that  have  so  often  been  victorious  over  Israel;  he  will  stand,  and 
call  on  the  name  of  his  God,  and  name  me  in  his  prayer,  and  then 
he  will  wave  his  hand  over  the  place,  and  so  effect  Ihe  cure;"  and, 
because  the  thing  is  not  done  just  thus,   he  falls  into  a  passion, 
forgetting,  (1.)  That  he  was  a  leper,  and  the  law  of  Moses,  which 
Elisha  would  religiously  observe,    shut  those  out  from  society;  a 
leper,  and  therefore  he  ought  not  to  insist  upon  Ihe  |)unclilios  of 
honour.      Note,   Many  have  hearts   unhumbled   under  humbling 
providences;  see  Numb.  12. 14.     (2.)  That  he  was  a  petitioner, 
suing  for  a  favour  which  he  could  not  demand  ;  and  beggars  must 
not  be  choosers,  patients  must   not  prescribe  to   llieir  physician. 
See  in  Naaman  the  folly  of   pride;  a  cure  will  not  content   him, 
unless  he  be  cured  with  ceremony,  with  a  great  deal  of  pomp  and 
parade;  he  scorns  to  be  healed,  unless  he  be  humoured.     2.  That 
Elisha,  as  he  thought,  put  a  slight  upon   his  country;   he  took  it 
hard  that  he  must  he  sent  to  wash  in  Jordan,   a  river  of   Israel, 
when  he  thought  Abana  and  Pharpar,  rivers  of  Damascus,  better 
than  all  the  waters  of  Israel.     How  magnificently  does  he  speak 
of  these  two  rivers  that  watered  Damascus,  which  soon  after  fell 
into  one,  called   by  geographers  Chrysoroas — the  golden  stream. 
How  scornfully  does  he  speak  of  all  the  waters  of  Israel,  though 
God   had   called   the  land  of  Israel  the    glory  of  all  lands,  and 
particularly  for  its  fr-ooks  of  waters,  Dent.  8. 7.     So  common  it  is 
for  God  and  man  to  differ  in  their  judgments.    How  slightly  does 
bespeak  of  the  prophet's  directions!  May  I  not  wash  in  them, 
a»d  be  clean?     He  might  wash  in  them,  and  be   clean  from  dirt, 
but  not  uash  in  them,  and  be  clean  from  leprosy.     He  was  angrj 


Before  Christ  894. 


il   KINGS,  V. 


The  Cure  of  Naaman's  Leprosy. 


riiat  Ihe  prophet  bade  him  wash,  and  be  clean  ;  he  thought  that  the 
prophet  must  do  all,  and  is  not  pleased  that  he  is  bidden  to  do 
any  thing;  or  he  thinks  this  too  cheap,  too  plain,  too  common, 
s  thing  for  so  great  a  man  to  be  cured  by;  or  he  did  not  believe 
A  would  at  all  effect  the  cure,  or,  if  it  would,  what  medicinal 
l-irtue  was  there  in  Jordan  more  than  in  Ihe  rivers  of  Qamascus? 
But  he  did  not  consider,  (l.)That  Jordan  belonged  to  Israel's 
God,  from  whom  he  was  to  expect  ihe  cure,  and  not  from  the 
gods  of  Damascus;  it  watered  the  Lord's  land,  the  holy  land,  and, 
in  a  miraculous  cure,  relation  to  God  was  much  more  considerable 
than  the  depth  of  the  channel,  or  the  beauty  of  the  stream. 
(2.)  That  Jordan  had  more  than  once,  before  this,  obeyed  the 
commands  of  Omnipotence;  it  had,  of  old,  yielded  a  passage  to 
Israel,  and,  of  late,  to  Elijah  and  Elisha,  and  therefore  was  fitter 
for  such  a  purpose  than  those  rivers  which  had  only  observed 
the  common  law  of  Iheir  creation,  and  had  never  been  thus  dis- 
tinguished ;  but,  above  all,  Jordan  was  the  river  appointed,  and,  if 
he  expected  a  cure  from  the  divine  power,  he  ought  to  acquiesce 
in  the  divine  will,  without  asking  why  or  wherefore.  Note,  It  is 
common  for  ihose  that  are  wise  in  their  own  conceits,  to  look  with 
contempt  on  the  dictates  and  prescriptions  of  divine  wisdom,  and  to 
prefer  their  own  fancies  before  them;  they  that  arc  for  cs/a6&AiH^ 
their  own  righteousness,  will  not  submit  to  ihe  righteousness  of 
God,  Rom.  10. 3. 

Naaman  talked  himself  into  such  a  heat,  (as  passionate  men 
usually  do,)  that  he  turned  away  from  the  prophet's  door  in  a 
rage,  ready  to  swear  he  would  never  have  any  thing  more  to  say 
to  Elisha;  and  who  then  would  be  the  loser?  Note,  They  that 
observe  lying  vanities,  forsake  their  own  mercies,  Jonah,  2. 8. 
Proud  men  are  the  worst  enemies  to  themselves,  and  forego  their 
own  redemption. 

III.  The  modes'-  advice  which  his  servants  gave  him,  to  observe 
the  prophet's  prescriptions,  with  an  implied  reproof  of  his  resent- 
ments, D.  13.  Though,  at  other  times,  they  kept  their  distance, 
and  now  saw  him  in  a  passion,  vet,  knowing  dim  to  be  a  mao 
that  would  hear  reason,  at  any  time,  and  from  any  body,  (a  good 


of  humour,  did  not  care  to  pTfJ^fy  him:  it  was  at  his  peril,  il 
he  persisted  in  his  wrath:  but  his  servants  are  made  use  of  bj 
Providence  to  reduce  him  to  lempt^r.  They  reason  with  hiiq 
(  1.)  From  his  earnest  desire  of  a  cure  ;  Wovldest  thou  not  do  ani 
thing?  Note,  When  diseased  sinners  are  come  to  this,  that  they 
are  content  to  do  any  thing,  to  submit  to  any  thing,  to  part  with 
any  thing,  for  a  cure,  then,  and  not  til!  then,  we  begin  to  indulge 
some  hopes  of  them.  Then  they  will  take  Christ  on  his  own 
terms,  when  they  are  made  willing  to  have  Christ  upon  any  terms. 
(2.)  From  the  easiness  of  tlie  method  prescribed;  it  is  but.  Wash, 
and  be  clean.  It  is  but  trying;  the  experiment  is  cheap  and  easv, 
it  can  do  no  hurt,  but  may  do  good.  Note,  The  methods 
prescribed  for  the  healing  of  the  leprosy  of  sin  are  so  plahi,  that 
we  are  utterly  inexcusable  if  we  do  not  observe  them.  It  is  but, 
"Believe,  and  be  saved,"  "Repent,  and  be  pardoned,"  "Wash, 
and  be  clean." 

4.  The  cure  effected,  in  the  use  of  the  means  prescribed,  v.  14. 
Naaman,  upon  second  thoughts,  yielded  to  make  the  experiment, 
yet,  il  should  seem,  with  no  great  faith  or  resolution  ;  for  whereas 
the  prophet  bade  him  wash  in  Jordan  seven  times,  he  did  but  dip 
himself  so  many  times,  as  lightly  as  he  could.  However,  God  is 
pleased  so  far  to  honour  himself  and  his  word,  as  to  make  that 
effectual.  His  flesh  came  again  like  the  flesh  of  a  child,  to  his 
great  surprise  and  joy.  This,  men  get  by  yielding  to  I  lie  will  of 
God,  by  attending  to  his  institutions.  His  being  cleansed  by 
washing,  put  an  honour  on  the  law  for  cleansing  lepers:  God  will 
magnify  his  word  above  all  his  name. 

15.  And  he  returned  to  the  man  of  God,  he  and 
all  his  company,  and  came,  and  stood  before  him  ; 
and  he  said,  Behold,  now  I  know  that  there  is  no 
God  in  all  the  earth,  hut  in  Israel:  now  therefore, 

1  t»i;iy  llife,  lake  .i   mi  .-s^iul;  ot  lliy  seivaiii. 

lie  said,  As  tiie  LoRU  livelii,  before  whom  Islami, 


character  of  great  men,  and  a  very  rare  one,)  they  drew  near,  and  J  ^f]]    receive  none.     And  he  urged  him  to  take  ii ; 


made  bold  to  argue  the  matter  a  little  with  him.  They  had 
conceived  a  gfreat  opinion  of  the  prophet,  (having,  perhaps,  heard 
more  of  him  from  the  common  people,  whom  they  had  conversed 
with,  than  Naaman  had  heard  from  the  king  and  courtiers,  whom 
he  had  conversed  with,)  and  therefore  begged  of  him  to  consider; 
//  the  prophet  had  bid  thee  do  some  great  thing,  had  ordered 
Ihee  into  a  tedious  course  of  physic,  or  to  submit  to  some  painful 
operation,  blistering,  or  cupping,  or  salivating,  Wouldest  thou 
not  have  done  il  ?  No  doubt,  thou  wouldest.  And  wilt  thou  not 
submit  to  so  easy  a  method  as  this.  Wash,  and  be  clean? 

Observe,  1.  His  own  servants  gave  him  this  reproof  and  counsel, 
which  was  no  more  disparagement  to  him,  than  that  he  had 
intelligence  of  one  that  could  cure  him,  from  his  wife's  maid,  v.  2. 
Note,  It  is  a  great  mercy  to  have  those  about  us,  that  will  be  free 
with  us,  and  failhfidly  tell  us  of  our  faults  and  follies,  though  they 
he  our  inferiors.  Masters  must  be  willing  to  hear  reason  from 
their  servants.  Job,  31. 13, 14.  As  we  should  be  deaf  to  the 
L'ouuscl  of  the  ungodly,  though  given  by  the  greatest  and  most 
venerable  names,  so  we  should  have  our  ear  open  to  good  advice, 
though  brought  us  by  Ihose  who  are  much  below  us:  no  matter 
•vho  .speaks,  if  it  be  well  said. 

2.  The  reproof  was  very  modest  and  respectful;  they  call  him 
Father;  for  servants  must  honour  and  obey  their  masters  with  a 
«ind  of  filial  affection.  In  giving  reproof  and  counsel,  we  must 
»iake  it  appear  that  it  comes  from  love  and  true  honour,  and  that 
t\'e  intend,  not  reproach,  but  reformation. 

3.  It  was  very  rational  and  considerate.  If  the  rude  and  un- 
thinking servants  had  stirred  up  their  master's  angry  resentment, 
>ihI  offered  to  avenge  his  cpiarrel  upon  the  prophet,  who  (he 
UioMcht)  affronted  him,  how  mischievous  had  the  consequences 
^e(•ll !  Fire  from  heaven,  probably,  upon  Iheni  all!  But  they,  to 
nur  great  surprise,  took  the  prophet's  part.  Elisha,  though,  it  is 
iikeiy,  he  perceived  that  what  he  had  said   had  put  Naamai>  out 


out  he  refused.  17.  And  Naaman  said,  Shall  there 
not  then,  I  pray  thee,  be  given  to  thy  servant  two 
mules'  burthen  of  earth?  for  thy  servant  will 
hencefortii  offer  neither  burnt-offering  nor  sacrifice 
unto  other  gods,  but  unto  the  Lord.  18.  In  this 
thing  the  Lord  pardon  thy  servant,  that  when  ray 
master  goeth  into  the  house  of  Rimmon  to  worship 
there,  and  he  leaneth  on  my  hand,  and  I  bow  my- 
self in  the  house  of  Rimmon:  when  I  bow  down 
myself  in  the  house  of  Rimmon,  the  Lord  pardon 
thy  servant  in  this  thing.  19.  And  he  said  unto 
him,  Go  in  peace.  So  he  departed  from  him  a 
little  way. 

Of  the  ten  lepers  that  our  Saviour  cleansed,  the  only  one  that 
returned  to  give  thanks  was  a  Samaritan,  Luke,  17. 16,  This 
Syrian  did  so,  who  here  bespeaks  himself, 

I.  Convinced  of  the  power  of  the  God  of  Israel,  not  only  that  he 
is  God,  but  that  he  is  God  alone,  and  that  indeed  there  is  no  God 
in  all  the  earth  but  in  Israel,  v. 15.  A  noble  confession!  but  such 
as  bespeaks  the  misery  of  the  Gentile  world ;  for  the  nations  that 
had  many  gods  really  had  no  God,  but  were  without  God  in  the 
world.  He  had  formerly  thought  the  gods  of  Syria  gods  indeed, 
but  now  experience  had  rectified  his  mistake,  and  he  knew  Israel'* 
God  was  God  alone,  the  sovereign  Lord  of  all.  Had  he  seen  other 
lepers  cleansed,  perhaps  it  had  not  convinced  him,  but  the  mere; 
of  the  cure  affected  him  more  than  the  miracle  of  it.  Those  art 
best  able  to  speak  of  the  power  of  divine  grace,  who  have  thenr 
selves  experienced  it. 

II.  Grateful  to  Elisha  the  prophet:  "Therefore,  for  hie  sak^ 


Before  Christ  894. 


II  KINGS,  V. 


Nuaman's  Gratitude 


ivliose  servant  ihoii  art,  I  liave  a  present  for  thee,  silver,  and  gold, 
and  raiment,  wiialever  ihon  wilt  please  to  accept."  He  valued 
Hie  cure,  not  hv  the  easiness  of  it  to  the  prophet,  hut  the  accept- 
nlileness  of  it  to  himself,  and  would  gladly  pay  for  it  accordingly. 
Rnt  Elisha  geiieroiislv  iiefiised  the  fee,  llxiiigh  iirf;e<l  to  accept  it; 
and,  to  piT-vcnt  further  importunity,  Imcked  his  refusal  with  an 
iiath.  As  the.  Lord  Ihelh,  I  iuill  rcccire  none,  v.  16.  not  because 
fie  ilid  not  need  it,  for  he  was  poor  enougli,  and  knew  what  to  do 
nilh  it,  and  how  to  bestow  it  aiiionjr  the  s(ms  of  the  prophets;  nor 
hecause  he  thought  it  unlawful,  for  he  received  presents  from 
others;  but  he  would  not  be  beholden  to  this  Syrian,  nor  should 
he  say,  I  have  made  Elisha  rich.  Gen.  14. 23.  It  would  be  much 
for  the  honour  of  God,  to  shew  this  new  convert,  that  the  servants 
of  the  God  of  Israel  were  taught  to  look  upon  the  wealth  of  this 
world  with  a  holy  contempt,  which  would  confirm  him  in  his 
belief,  that  there  is  no  God  but  in  Israel.  See  1  Cor.  9. 18. 
2  Cor.  11.9. 

III.  Proselyted  to  the  worship  of  the  God  of  Israel.  He  will 
not  only  offer  a  sacrifice  to  the  Lord,  in  thanks  for  his  present 
cure,  but  he  resolves  he  will  never  offer  sacrifice  to  any  other 
gods,  u.  17.  It  was  a  happy  cure  of  his  leprosy  which  cured 
him  of  his  idolatry,  a  more  dang;erous  disease.  But  here  are  two 
instances  of  his  weakness  and  infirmity,  in  his  conversion. 

1.  In  one  instance,  he  over-did  it,  that  he  would  not  only 
worship  the  God  of  Israel,  but  he  would  have  clods  of  earth  out 
of  the  prophet's  garden,  or,  at  least,  of  the  prophet's  ordering,  to 
make  an  altar  of,  v.\7.  He  that,  a  while  ago,  had  spoken  very 
slightly  of  the  waters  of  Israel,  v.  12.  now  is  in  another  extreme, 
•nd  overvalues  the  earth  of  Israel,  supposing  (since  God  appointed 
mltars  of  earth,  Exod.20.24.)  an  altar  of  that  earth  would  be 
most  acceptable  to  him;  not  considering  that  all  the  earth  is  the 
Lord's,  and  the  fulness  thereof.  Or,  perhaps,  the  transport  of 
his  affection  and  veneration  for  the  prophet,  not  only  upon  the 
account  of  his  power,  but  of  his  virtue  and  generosity,  made  him, 
as  we  sav,  love  the  verv  ground  he  went  iijion,  and  desire  to  have 
some  of  it  home  with  him.  The  modern  compliment,  equivalent 
to  this,  would  be,  "Pray,  sir,  let  me  have  your  picture." 

2.  In  another  instance,  he  under-did  it,  that  he  reserved  to 
himself  a  liberty  to  bow  in  the  house  of  Rimmon,  in  complaisance 
to  the  king  his  master,  and  according  to  the  duty  of  his  place,  at 
court,  ».  18.  i«  this  thing  he  must  be  excused.  He  owns  he  ought 
not  to  do  it,  but  that  he  cannot  otherwise  keep  his  place;  protests 
his  bowing  is  not,  nor  ever  shall  be,  as  it  had  been,  in  honour  to 
the  idol,  but  only  in  honour  to  the  king;  and  therefore  he  hopes 
God  will  forgive  him.  Perhaps,  all  things  considered,  this  might 
admit  of  some  apologv,  though  it  was  not  altogether  justifiable. 
But,  as  to  us,  I  am  sure,  (1.)  If,  in  covenanting  with  God,  we 
make  a  reservation  for  any  known  sin,  which  we  will  continue  to 
indulge  ourselves  in,  that  reservation  is  a  defeasance  of  his  cove- 
nant. We  must  cast  awav  all  our  transgressions,  and  not  except 
anv  house  of  Rimmon.  (2.)  Though  we  are  encouraged  to  pray 
for  the  remission  of  the  sins  we  have  committed,  yet,  if  we  ask 
for  a  dispensation  to  go  on  in  any  sin  for  the  future,  we  mock 
God,  and  deceive  ourselves.  (3.)  Tiiose  that  know  not  how  to 
quit  a  place  at  court,  when  thev  cannot  keep  it  without  sinning 
against  God,  and  wrongina  their  consciences,  do  not  rightly  value 
the  divine  favour.  (4.)  Those  that  truly  hate  evil  will  make 
conscience  of  abstaining  from  all  appearances  of  evil.  Though 
Naaman's  dissembling  of  his  religion  cannot  be  approved,  yet, 
because  his  promise  to  offer  no  sacrifice  to  any  god,  but  the  God 
of  Israel  only,  was  a  great  point  gained  with  a  Syrian,  and  because, 
by  asking  pardon  in  tliis  matter,  he  shewed  such  a  degree  of  con- 
viction and  ingenuousness,  as  gave  hopes  of  improvement,  the 
prophet  took  fair  leave  of  him,  and  bid  him  Go  in  peace,  v. 19. 
Young  converts  must  be  tenderlv  dealt  \\\\\\. 


20.  ButGehazi,  the  servant  of  Elisha  the  tnan  of 
God,  said,  Behold,  my  master  hath  spared  Naaman 
this  Syrian,  in  not  receiving  at  his  hands  that  which 

VOL.  II.  15 


he  brought:  but,  as  the  Lord  livetii,  I  will  run 
after  him,  and  take  somewhat  of  him.  21.  So 
Gehazi  followed  after  Naaman.  And  wlien  Naa- 
man saw  him  running  after  him,  he  lighi<'d  down 
from  the  chariot  to  meet  him,  and  said.  Js  all  well  ? 
22.  And  he  said.  All  is  well.  iMy  master  hath  sent 
me,  saying.  Behold,  even  now  there  he  come  to  me 
from  mount  Ephraim  two  young  men  of  the  sons 
of  the  prophets:  give  them,  I  pray  thee,  a  talent 
of  silver,  and  two  changes  of  garments.  2.3.  And 
Naaman  said,  Be  content,  take  two  talents.  And 
he  urged  him,  and  bound  two  talents  of  silver  in 
two  bags,  with  two  changes  of  garments,  and  laid 
them  upon  two  of  his  servants;  and  they  bare  them 
before  him.  24.  And  wlien  he  came  to  the  tower, 
he  took  them  from  their  hand,  and  bestowed  them 
in  the  house;  and  he  let  the  men  go,  and  they 
departed.  24.  But  he  went  in,  and  stood  before 
his  master.  And  Elisha  said  unto  him.  Whence 
comest  thou,  Gehazi?  And  he  said,  Thy  servant 
went  no  whither.  2(>.  And  he  said  unto  him.  Went 
not  mine  heart  with  thee,  when  the  man  turned 
again  from  his  chariot  to  meet  thee?  Is  it  a  time 
to  receive  money,  and  to  receive  garments,  and 
olive-yards,  and  vine-yards,  and  sheep,  and  oxen, 
and  men-servants,  and  maid-servants?  27.  The 
leprosy  therefore  of  Naaman  shall  cleave  unto 
thee,  and  unto  tiiy  seed  for  ever.  And  he  went 
out  from  his  presence  a  leper  as  white  as  snow. 

Naaman,  a  Syrian,  a  courtier,  a  soldier,  had  many  servants, 
and  we  read  how  wise  and  good  they  were,  v.  13.  Elisha,  a  holy 
prophet,  a  man  of  God,  has  but  one  servant,  and  he  proves  a  base 
liar.  They  that  heard  of  Elisha  at  a  distance,  honoured  him,  and 
got  good  by  what  they  heard;  but  he  that  stood  continually  before 
him,  to  hear  his  wisdom,  had  no  good  impressions  made  upon 
him,  either  bv  his  doctrine  or  miracles.  One  would  expect  that 
Elisha's  servant  should  be  a  saint,  (even  Ahab's  servant,  Obadiah, 
was,)  lint  even  Christ  himself  had  a  Judas  among  his  followers. 
The  means  of  grace  cannot  give  grace.  The  best  men,  the  best 
ministers,  have  often  had  those  about  them  that  have  been  their 
grief  and  shame.  The  nearer  the  church,  the  further  from  God. 
Many  come  from  the  east  and  west,  to  sit  down  tvith  Abraham, 
tvhen  the  children  of  the  kingdom  shall  be  cast  out.     Here  is, 

I.  Gehazi's  sin.     It  was  a  complicated  sin. 

1.  The  love  of  money,  that  root  of  all  evil,  was  at  the  bottom  of 
it.  His  master  contemned  Naaman's  treasures,  but  he  coveted 
them,  V.  20.  His  heart  (says  Bishop  Halt)  was  packed  up  in 
Naaman's  chests,  and  he  must  run  after  him  to  fetch  it.  Multi- 
tudes, by  coveting  worldly  wealth,  have  enedyVom  the  faith,  and 
pierced  themselves  with  many  sorrows. 

2.  He  blamed  his  master  for  refusing  Naaman's  present,  con- 
demned Jiim  as  foolish,  in  not  taking  gold  when  he  might  have  it, 
envied  and  grudged  at  his  kindness  and  generosity  to  tliis  stranger, 
though  it  was  for  the  good  of  his  soul.  In  short,  he  thinks  himself 
wiser  than  his  master. 

3.  When  Naaman,  like  a  person  of  accomplished  manners, 
alighted  from  his  chariot,  to  meet  him,  r.21.  he  told  him  a  deli- 
berate lie,  that  his  master  sent  him  to  him,  and  so  lie  received  tliat 
courtesy  to  himself  which  Naaman  intendeil  to  his  master. 

4.  He  abused  his  master,  and  basely  misrepresented  him  to 
Naaman,  as  one  that  had  soon  rejientod  of  his  generosity,  that 
was  fickle,  and  did  not  know  his  own  mind,  that  would  say  and 
UDsay,  swear  and  unswear,  that  Mould  not  do  an  honourable  thing;. 


Before  Clnist  894. 


II  KINGvS,  V,  VI. 


Geliazi's  Sin,  niul  Punishment. 


I)iit  he  must  presently  iiiuId  it  again.  His  slory  of  the  two  sons 
(.1  the  proptiets  was  "as  sillv  as  it  was  false;  if  lie  would  have 
l»e{;ceil  a  lokeii  for  two  young  scholars,  surely  less  than  a  talent 
of  silver  tiii^ht  sprve  them. 

5.  There  w;is  (Linger  of  his  alienating  Naaman  from  that  holy 
religion  wliith  lie  liad  espoused,  and  lessening  his  good  opinion 
nf  it.  lie  wciiild  be  ready  to  say,  as  Paul's  enemies  suggested 
concerning  him,  2  Cor.  12.  IG,  17.  that,  though  Elisha  himself  did 
not  h.irllien  him,  yet,  being  crafty,  he  caught  him  with  guile, 
sending  those  that  made  a  gain  of  him.  We  hope  that  he  under- 
stood afterward  that  Elisha's  hand  was  not  in  it,  and  that  Gehazi 
Has  forced  to  restore  what  he  had  unjustly  got,  else  it  might  have 
ilriven  him  to  his  idols  again. 

6.  His  seeking  to  conceal  what  he  had  unjustly  got,  ailded  much 
to  his  sin.  (  1.)  He  hid  it,  «s  Achan  did  his  gain,  by  sacrilege,  in 
the  tower,  a  secret  place,  a  strong  place,  tfll  he  had  an  opportunity 
nf  laying  it  out,  u.  24.  Now  he  thought  himself  sure  of  it,  and 
applauded  his  own  management  of  a  fraud,  by  which  he  had 
iiiiposeil,  not  onlv  upon  the  prudence  of  Naan)an,  but  upon  Elisha's 
spirit  of  discerning,  as  Ananias  and  Sapphira  upon  the  apostles. 
(2.)  He  denied  it:  he  wrnt  in,  and  stood  before  his  master,  ready 
lo  receive  his  orders  ;  none  looked  more  observant  of  his  master, 
though  realiv  none  more  injurious  to  him ;  he  thought,  as  Ephraiin, 
/  am  become  rich,  bvt  they  shall  find  no  iniquity  in  me,  Hos.  12.  8. 
His  master  asked  him  where  he  had  been.  "No  where,  sir," 
(said  he,)  "out  of  the  house."  Note,  One  lie  commonly  begets 
another:  the  way  of  that  sin  is  down-hill,  therefore  dare  to  be 
true. 

H.  The  punishment  of  this  sin.  Elisha  immediately  called  him 
li  «cr<nint  for  it ;   .md  observe, 

1.  How  he  was  convicted.  He  thought  to  impose  upon  the 
prophet,  hut  was  soon  given  lo  understand  that  the  Spirit  of  (iro- 
fihecy  (ould  not  be  deceived,  and  that  it  was  in  vain  to  lie  to  the 
Ilolv  Ghost.  Elisha  could  tell  him,  (l.)What  he  had  done, 
Uiounh  he  had  ilenied  it.  "Thou  sayest  thou  wentest  no  whither; 
hut  went  not  my  heart  with  thee?"  v.lQ.  Was  Gehazi  yet  to 
learn  that  prophets  had  spiritual  eyes?  or,  could  he  think  to  hide 
any  thing  from  a  seer,  from  him  with  whom  the  secret  of  the 
Eord  was?  Note,  It  is  folly  to  presume  upon  sin,  in  hopes  of 
sccrrcv.  When  thou  gocst  aside  into  any  by-path,  does  not  thy 
own  conscience  go  with  thee?  Does  not  the  eye  of  God  go  with 
thee?  He  that  covers  his  sin  shall  not  prosper;  ])articularly, 
a  tying  Inni/ne  is  but  for  a  moment,  Prov.  12.19.  Truth  will 
transpire,  and  often  comes  to  light  strangely,  to  the  confusion  of 
those  that  n)ake  lies  their  refuge.  (2.)  What  he  designed,  though 
he  kept  that  in  his  own  breast.  He  could  tell  him  the  very 
thoughts  and  intents  of  his  heart,  that  he  was  |)rojecting,  now 
that  he  had  got  these  two  talents,  to  purchase  ground  and  cattle, 
to  leave  Elisha's  service,  and  to  set  up  for  himself.  Note,  All  the 
foolish  hopes  and  contrivances  of  carnal  worldlings  are  open  before 
God.  And  he  tells  him  also  the  evil  of  it,  "Is  it  a  time  torcceive 
money?  Is  this  an  opportunity  of  enriching  thyself  ?  Couldest  thou 
find  no  belter  a  way  of  getting  money,  than  by  belying  thy  master, 
and  laying  a  stumbling-block  before  a  young  convert?"  Note, 
Those  (hat  are  for  getting  wealth  at  any  time,  and  by  any  ways 
and  means  whatsoever,  right  or  wrong,  lay  themselves  open  to 
a  ftieat  deal  of  temptation.  They  that  will  be  rich,  (per  fas,  per 
Jitfas;  rem,  rem,  qiiocwiquc  modo  rem — by  fair  means,  by  foul 
aeans;  careless  of  principle,  intent  only  on  money,)  drown  them- 
selves in  destruction  and  perdition,  1  Tim.  6. 9.  War,  and  fire, 
und  plague,  and  shipwreck,  are  not,  as  many  make  them,  times 
lo  get  money  by.  It  is  not  a  time  to  increase  our  wealth  when  we 
rannot  do  it  but  in  such  ways  as  are  dishonourable  to  God  and 
religion,  or  injurious  to  our  brethren  or  the  public. 

2.  How  he  was  punished  for  it.  The  leprosy  of  Naaman  shall 
cleave  to  thee,  d.  27.  If  he  will  have  his  money,  he  shall  take  his 
iliseasewith  it,  Transit  cinn  nnere — It  passcswith  this  encumbrance. 
He  was  contriving  lo  entail  lands  U|)on  his  posterity;  but,  instead 
of  them,  entails  a  loalhsome  disease  on  the  heirs  of  his  hodv,  from 
generation  to  generation.  The  sentence  was  immediately  executed 
<jn  himself;   no  sooner  said  than  dune,  he  leenl  out  from  his  pie- 


sence  a  leper  as  white  as  snow.  Thus  he  is  stigmatized,  and  made 
infamous,  and  carries  the  mark  of  his  shame  wherever  he  goes: 
thus  he  loads  himself  aiwJ  family  with  a  curse,  which  shall  not 
only  for  the  present  proclaim  his  villany,  but  for  ever  perpetuate 
the  remembrance  of  it.  Note,  The  getting  nf  treasures  by  a  lying 
tongue  is  a  vanity  tossed  to  and  fro  of  them  that  seek  death, 
Prov.  21. 6.  Those  who  gel  wealth  by  fraud  and  injustice  cannot 
expect  either  the  comfort  or  the  continuance  of  it.  What  was 
Gehazi  jirofited,  though  he  gained  his  two  talents,  when  thereby 
he  lost  his  health,  his  honour,  his  peace,  his  service,  and,  if  re- 
pentance prevented  not,  his  soul  for  ever?     See  Job,20.12,  &c. 


CHAP.  VI. 

fn  this  chapter,  we  lime,  I.  A  further  account  of  the  umdroas  icorlcs  of  Elisha. 
1 .  His  nmliing  iron  ti  swim,  v.\.  .7.  2.  His  disclosing  to  the  Icing  of  /s'vicj 
the  secret  counsels  of  the  king  of  Sijria,  r.  8. .  12.  3.  His  saving  himself  out 
of  the  hands  of  those  ir/io  irere  sent  lo  apprehend  him,  v.  13.  .-23.  //.  The 
besieging  of  Samaria  by  the  Syrians,  and  the  great  distress  the  city  was 
reduced  to,  r.24.  .33.  The  relief  of  it  is  another  of  the  wonders  wrought  by 
Elisha's  word,  which  we  shall  have  the  story  of  in  the  next  chapter.  Elisha 
is  still  a  great  blessing,  both  to  church  and  state,  both  to  the  sons  of  the 
pi-ophets  and  to  his  prince. 

].  A  ND  the  sons  of  llie  prophets  said  unto 
Jr\.  Elislia,  Behold  now,  tlie  place  where  we 
dwell  with  thee  is  too  strait  for  us.  2.  Let  us  go, 
we  pray  thee,  unto  Jordan,  and  take  thence  every 
man  a  l)eain,  and  let  us  make  us  a  place  tiiere, 
where  we  may  dwell.  And  he  answered,  Go  ye. 
■3.  And  one  said,  Be  content,  I  pray  thee,  and  go 
with  thy  servants.  And  he  answered,  I  will  go. 
4.  So  he  went  with  tliem.  And  when  they  came 
to  Jordan,  they  cut  down  wood.  5.  But  as  one 
was  felling  a  beam,  the  axe-head  fell  into  the  water: 
and  he  cried,  and  said,  Alas,  master!  for  it  was 
borrowed.  6.  And  the  man  of  God  said,  Where 
fell  it?  And  he  shewed  him  the  place.  And  he 
cut  down  a  stick,  and  cast  it  in  thither;  and  the 
iron  did  swim.  7.  Therefore  said  he.  Take  it  up 
to  thee.     And  lie  put  out  his  hand,  and  took  it. 

Several  things  may  be  observed  here, 

I.  Concerning  the  sons  of  the  prophets,  and  their  condition  and 
character.  The  college  here  spoken  of  seems  to  be  that  at  Gilgal, 
for  there  Elisha  was,  cA.4.  .S8.  and  it  was  near  Jordan  ;  and,  pro- 
bably, wherever  Elisha  resided,  as  many  as  could  of  the  sons  of 
the  prophets  flocked  to  him,  for  the  advantage  of  his  instructions, 
counsels,  and  prayers.  Every  one  would  covet  to  dwell  with  hira, 
and  be  near  him.  Those  that  would  be  teachers  should  lay  out 
themselves  to  get  the  best  advantages  for  learning.     Now  observe, 

1.  Their  number  increased,  so  that  they  wanted  room.  The 
place  is  too  strait  for  us,  v.1.  A  good  hearing  !  for  it  is  a  sign 
many  are  added  lo  them.  Elisha's  miracles,  doubtless,  drew  in 
many;  perha-ps  they  increased  Ihe  more,  now  that  Gehazi  was 
cashiered,  and,  it  is  likely,  an  honester  man  put  in  his  room,  to 
take  care  of  their  provisions,  for,  it  should  seem,  by  that  instance, 
ch. 4. 43.  that  Naaman's  case  was  not  Ihe  only  one  in  which  he 
grudged  his  master's  generosity. 

2.  They  were  humble  men,  and  did  not  affect  that  which  was 
gav  or  great.  When  they  wanted  room,  they  did  not  speak  of 
sending  for  cedars,  and  niarble-stones,  and  curious  artificers,  but 
onlv  of  getting  every  man  a  beam,  to  run  up  a  plain  hut  or  cottage 
with.  It  becomes  the  sons  of  the  prophets,  who  profess  to  look 
for  great  things  in  the  other  world,  lo  be  content  with  mean  things 
in  this. 

3.  They  were  poor  men,  and  men  that  had  no  interest  in  great 


Before  Clirist  0J)3. 


ones.  It  was  a  sign  that  Joram  was  king,  and  Jezebel  ruled  too, 
else  the  sons  of  the  prophets,  when  they  wanted  room,  would 
have  needed  only  to  apply  to  the  government,  not  to  consult  among 
Ihemselves,  about  the  enlargement  of  their  buildings.  God's 
pi-ophets  have  seldom  been  the  world's  favourites.  Nay,  so  poor 
were  ihey,  that  they  had  not  wherewithal  to  hire  workmen,  (but 
must  leave  their  studies,  and  work  for  themselves,)  no,  nor  to  buy 
tools,  but  must  borrow  of  their  neighbours.  Poverty,  then,  is  no 
bar  to  prophecy. 

4.  They  were  industrious  men,  and  willing  to  take  pains ;  they 
desired  not  lo  lire  like  idle  drones,  (idle  monks,  I  might  have 
said,)  upon  the  labours  of  others,  but  only  desired  leave  of  their 
president  to  work  for  themselves.  As  the  sons  of  the  prophets 
must  not  be  so  taken  up  wiih  contemplalion,  as  to  render  them- 
selves unfit  for  action  ;  so  niiicli  less  must  they  so  indulge  them- 
selves ill  their  ease,  as  to  be  averse  to  labour.  He  that  must  eat 
or  die,  must  work  or  starve,  2  Thess.  3.  8,  10.  Let  no  man  think 
an  honest  emplovmeiit  either  a  burthen  or  a  disparagement. 

5.  They  were  men  that  had  a  great  value  and  veneration  for 
Elisha  ;  though  thev  were  themselves  prophets,  they  paid  much 
deference  to  him.  (1.)  They  would  not  go  about  to  build  at  all, 
without  his  leave,  v.  2.  It  is  good  for  us  all  to  be  suspicious  of 
our  own  judgment,  even  when  we  think  we  have  most  reason  for 
it,  and  to  be  desirous  of  the  advice  of  those  who  are  wiser  and 
more  experienced  ;  and  it  is  especially  commendable  in  the  sons 
of  the  prophets,  to  take  their  fathers  along  with  them,  and  to  act 
in  all  things  of  moment  uuder  their  conduct,  peniiissn  superionim — 
by  permission  of  their  superiors.  (2.)  They  would  not  willingly  go 
to  fell  timber  without  his  company:  "  Go  icitk  thy  servants,  v. 3. 
not  only  to  advise  us  in  any  exigence,  but  to  keep  good  order 
among  us,  that,  being  under  thine  eye,  we  may  behave  as  becomes 
us."     Good  disciples  desire  to  be  always  under  good  discipline. 

6.  They  were  honest  men,  and  men  that  were  in  care  to  give  all 
men  their  own.  When  one  of  them,  accidentally  fetching  too 
fierce  a  stroke,  (as  those  that  work  seldom  are  apt  to  be  violent,) 
threw  off  his  axe-head  into  the  water,  he  did  not  say,  "  It  was  a 
mischance,  and  who  can  help  it?  It  was  the  fault  of  the  helve, 
and  the  owner  deserves  to  stand  to  the  loss."  No,  he  cries  out 
with  deep  concern,  Alas,  master!  For  it  ivas  borroioed,  v.  5. 
Had  the  axe  been  his  own,  it  would  only  have  troubled  him,  that 
he  could  not  be  further  serviceable  to  his  brethren  ;  but  now, 
beside  that,  it  troubles  him  that  he  cannot  be  just  to  the  owner, 
to  whom  he  ought  to  be  not  only  just  but  grateful.  Note,  We 
ought  to  be  as  careful  of  that  which  is  borrowed,  as  of  that  which 
is  our  own,  that  it  receive  no  damage,  because  we  must  love  our 
neighbour  as  ourselves,  and  do  as  we  would  be  done  by.  It  is 
likely  this  prophet  was  poor,  and  had  not  wherewithal  to  pay  for 
the  axe,  which  made  the  loss  of  it  so  mmh  the  greater  trouble. 
To  those  that  have  an  honest  niiud,  the  sorest  grievance  of  poverty 
is,  not  so  much  their  own  want  and  disgrace,  as  their  being  by  it 
rendered  unable  to  pay  their  just  delils. 

II.  Concerning  the  father  of  the  |ii(i|)liit  F.Iislia. 

1.  That  he  was  a  man  of  great  comlescciision  and  compassion; 
he  went  with  the  sons  of  the  prnphels  to  the  woods,  when  they 
desired  his  company,  v.  3.  Let  no  iiiaji,  especially  no  minister, 
think  himself  too  great  to  stoop  to  do  good,  but  be  tender  to  all. 

2.  That  he  was  a  man  of  great  power  ;  he  could  make  iron  to 
swim,  contrary  to  its  nature,  r.  6.  for  llie  God  of  nature  is  not 
tisd  up  to  its  laws.  He  did  not  throw  the  helve  after  the  hatchet, 
but  cut  dovvn  a  new  stick,  and  cast  it  into  the  river;  we  need  not 
double  the  miracle,  by  supposing  that  the  stick  sunk  to  fetch  up 
the  iiM.i,  it  was  enough  that  it  was  a  signal  of  the  divine  summons 
to  the  iron  to  rise.  God's  grace  can  thus  raise  the  slonv  iron 
heart,  which  is  sunk  into  the  mud  of  this  world,  and  raise  up 
sffections,  iiaturallv  earthly,  to  things  above. 

0.  Then  tlie  king  of  Syria  warred  against  Israel, 
and  took  counsel  with  his  servants,  saying,  In  such 
»nd  such  a  place  shall  be  my  camp.     9.  And  the 


H  KINGS,  VI.  Iron  made  to  swim 

man  of  God  sent  unl(  the  king  of  Israel,  sayin"-. 
Beware  tliat  thou  pass  not  such  a  place;  for 
thitlier  the  Syrians  are  come  down.  10.  And  the 
king  of  Israel  sent  lo  the  phtce  wliich  the  tnan  of 
God  told  hitn  and  warned  him  of,  and  saved  him- 
self tliere,  not  once  nor  twice.  II.  Tiierefore  the 
heart  of  the  king  of  Syri;i  was  sore  troubled  for 
this  thing;  and  he  called  his  servants,  and  said 
unto  them.  Will  ye  not  shew  me  whicii  of  us  is  for 
the  king  of  Israel?  12.  And  one  of  his  servants 
said.  None,  my  lord,  O  kitig:  but  EHsha,  the 
prophet  that  is  in  Israel,  telleth  tlie  king  of  Isiael 
the  words  that  thou  speakest  in  thy  bed-chamber. 


Here  we  have  Elisha,  with  his  spirit  of  prophecy,  serving  the 
king,  as,  before,  helping  the  sons  of  the  prophets;  for  that,  as 
Other  gifts,  is  given  to  every  man  to  profit  withal ;  and  whatever 
abilities  any  man  has  of  doing  good,  he  is  by  them  made  a  debtor 
both  to  the  wise  and  unwise.     Observe  here, 

1.  How  the  king  of  Israel  was  informed  by  Elisha  of  all  the 
designs  and  motions  of  his  enemy,  the  king  of  Syria,  more  effec- 
tually than  he  could  have  been  by  the  most  vigilant  and  faithful 
spies.  !f  the  king  of  Syria,  in  a  secret  council  of  war,  determined 
in  what  place  to  make  an  inroad  upon  the  coasts  of  Israel,  where 
he  thought  it  would  be  the  greatest  surprise,  and  they  would  be 
least  able  to  make  resistance,  before  his  forces  could  receive  his 
orders,  the  king  of  Israel  had  notice  of  them  from  Elisha,  and  so 
had  opportunity  of  preventing  the  mischief;  and  this,  many  a 
time,  u.  8.  .10.  See  here,  (1.)  That  the  enemies  of  God's  Israel 
are  politic  in  their  devices,  and  restless  in  their  attempts,  against 
him.  TUey  shall  not  know,  nor  see,  till  we  come  in  the  midst 
among  them,  and  slay  them,  Neh.4. 11.  (2.)  All  those  devices 
are  known  to  God,  even  those  that  are  deepest  laid.  He  knows 
not  only  what  men  do,  but  what  they  design,  and  has  many  ways 
of  countermining  them.  (3.)  It  is  a  great  advantage  to  us,  to  be 
warned  of  our  danger,  that  we  may  stand  upon  our  guard  against 
it.  The  work  of  God's  prophets,  is,  to  give  us  warning;  if,  being 
warned,  we  do  not  save  ourselves,  it  is  our  own  fault,  and  out 
blood  will  be  upon  our  own  head.  The  king  of  Israel  would 
regard  the  warnings  Elisha  gave  him  of  his  danger  by  the  Syrians, 
but  not  the  warnings  he  gave  him  of  his  danger  by  his  sins.  Such 
warnings  are  little  heeded  bv  the  most;  they  will  save  themselves 
from  death,  but  not  from  hell. 

2.  How  the  king  of  Syria  icsented  this.  He  suspected  treachery 
among  his  senators,  and  that  his  counsels  were  betrayed,  v.W. 
But  one  of  his  servants,  that  had  heard,  by  Naanian  and  others, 
of  Elisha's  wondrous  works,  concludes  it  must  needs  be  he  that 
gave  this  intelligence  to  the  king  ol'  Israel,  v.  12.  What  could 
not  he  discover,  who  could  IcU  (iehazi  his  thought  ?  Here,  a 
confession  of  the  boundless  knowledge,  as,  before,  of  the  bound- 
less power  of  Israel's  God,  is  extorted  from  Syrians.  Nothing 
done,  said,  ihonsht,  by  any  person,  in  any  place,  at  any  lime,  is 
out  of  the  reach  of  God's  cognizance. 


1.3.  And  he  said,  Go  and  spy  wiiere  he  is,  that  I 
may  send  and  fetcli  liim.  And  it  was  told  him, 
saying.  Behold,  lie  is  in  Dothan.  14.  Therefore 
sent  he  tliilher  horses,  and  chariots,  and  a  great 
host:  and  they  came  by  night,  and  compassed  the 
city  al)oiit.  lo.  And  wliew  the  servant  of  the  man 
of  God  was  risen  early,  and  gone  forth,  l)ehold, 
an  host  compassed  the  city  both  with  liorses  and 
chariots.  And  his  servant  said  unto  him,  Alas,  my 
master!  how  shall  we  do?     16.  And  he  answered. 


Before  Cl.risl  893.  H   KINGS,  VI. 

Fear  not :    for  thev  thai  be  witFi  us  are  more  than 


Tlie  Syrians  ensnared 


they  that  be  wHh  them.  17.  And  Elisha  prayed, 
and  said,  Lord,  I  pray  tbee,  open  his  eyes,  that 
he  may  see.  And  the  Lord  opened  the  eyes  of 
the  young  man;  and  he  saw:  and,  behold,  the 
mountain  was  full  of  horses  and  chariots  of  fire 
round  about  Elisha.  18.  And  when  they  came 
down  to  him  Elisha  prayed  unto  the  Lori>,  and 
said.  Smite  this  people,  I  pray  thee,  with  blindness. 
And  he  smote  them  with  blindness  according  to 
Ihe  word  of  Elisha.  19.  And  Elisha  said  unto 
them,  This  is  not  the  way,  neither  is  this  the  city  : 
follow  me,  and  1  will  bring  you  to  the  man  whom 
ye  seek.  But  he  led  them  to  Samaria.  20.  And 
it  came  to  pass,  when  they  were  come  into  Sama- 
ria, that  Elisha  said,  Lord,  open  the  eyes  of  these 
men,  that  they  may  see.  And  the  Lord  opened 
their  eyes,  and  they  saw;  and,  behold,  they  tvere 
in  the  midst  of  Samaria.  21.  And  the  king  of 
Israel  said  unto  Elisha,  when  he  saw  them.  My 
father,  shall  I  smite  them?  sliall  I  smite  them? 
22.  And  he  answered.  Thou  shalt  not  smite  them: 
wouldest  thou  smite  those  whom  tliou  hast  taken 
captive  vvith  thy  sword  and  with  thy  bow?  set 
bread  and  water  before  tliem,  tliat  they  may  eat 
»nd  drink,  and  go  to  their  master.  2.3.  And  he 
prepared  great  provision  for  them:  and  wlien  they 
had  eaten  and  drunk,  he  sent  tiiem  away,  and 
they  went  to  their  master.  So  the  l)ands  of  Syria 
came  no  more  into  the  land  of  Israel. 

Here  is, 

I.  The  great  force  wliicli  tlie  king  of  S\ria  sent  to  seize  Elislia. 
He  found  out  wliere  lie  was,  at  Dotlian,  ».13.  which  was  not  far 
from  Samaria  ;  thither  he  sent  a  great  host,  who  were  to  come 
upon  him  hv  night,  and  to  bring  him  dead  or  alive,  «.14.  Per- 
iaps  he  had  heard  that  when  only  one  captain  and  his  fifty  men 
were  sent  to  take  Elijah,  thev  were  baffled  in  the  attempt,  and 
therefore  he  sent  an  arw;/ against  Elisha,  as  if  the  fire  from  heaven, 
that  consumed  fift\  men,  coidd  not  as  easily  consume  50,000. 
Naaman  could  tell  him  that  Elisha  dwelt  not  in  any  strong-hold, 
nor  was  attended  with  anv  guards,  nor  had  any  such  great  interest 
in  the  people,  that  he  needed  to  fear  a  tumult  among  them  ;  what 
occasion  then  was  there  for  lliis  great  force?  But  thus  he  hoped 
to  make  him  sure,  especially  coming  upon  him  by  surprise. 
Foolish  man  !  Did  he  believe  that  Elisha  had  informed  the  king  of 
Israel  of  his  secret  counsels,  or  not?  If  not,  what  quarrel  had  he 
with  him  ?  If  he  did,  could  he  be  so  weak  as  to  imagine  that  he 
would  not  discover  the  designs  laid  against  himself,  and  that, 
having  interest  enough  in  heaven  to  discover  them,  he  would  not 
have  interest  enough  to  defeat  them?  Those  that  fight  against 
God,  his  people,  and  prophets,  know  not  what  they  do. 

II.  The  grievous  fright  which  the  prophet's  servant  was  in,  when 
he  perceived  the  city  surrounded  by  the  Syrians,  and  the  effectual 
course  which  Ihe  prophet  took  to  pacify  him,  and  free  him  from 
Sis  fears.  It  seems  Elisha  used  his  servant  to  rise  early,  that  is 
the  way  to  bring  something  to  pass,  and  to  do  the  work  of  a  day 
ni  its  day.  Being  up,  we  may  su|)pose  he  heard  the  noise  ol 
soldiers,  and  thereupon  looked  out,  and  was  aware  of  an  army 
compassing  Ihe  city,  r.  1.5.  with  great  assurance,  no  doubt,  of 
success;  and  that  thoy  should  have  this  troublesome  prophet  in 
their  hanils  presently.  Now  observe,  1.  What  a  consternation  he 
was  in  ;   he  runs  .straight  to  Elisha,  to  bring  him  an  account  of  it. 


"Alas,  muster,"  (said  he)  "  what  shall  we  dn?  We  are  undone  ;  It 
is  to  no  purpose  to  think  either  of  fisliting  or  fiving,  but  we  musl 
unavoidably  fall  into  their  hajids."  Had  he  but  studied  David' 
psalms,  which  were  then  extant,  he  might  have  learut  not  to  lit 
afraid  of  ten  thousands  of  people,  Ps.  3.  6.  no  not  of  an  host 
encamped  against  him,  Ps.  27.  3.  Had  he  considered,  that  ha 
was  embarked  with  his  master,  by  whom  God  had  done  great 
things,  and  whom  he  would  not  now  leave  io  fall  into  the  hands 
of  the  nncircumcised,  and  who,  having  saved  others,  no  doubt, 
would  save  himself,  he  had  not  been' thus  at  a  loss.  If  he  had 
only  said.  What  shall  I  do?  it  had  been  the  more  excusable,  and 
like  that  of  Ihe  disciples.  Lord,  save  us,  we  perish;  but  he  needed 
not  to  put  his  master  in,  as  in  distress,  nor  to  say.  What  shall  we 
du?  2.  How  his  master  quieted  him,  ( 1.)  By  word  :  what  he  said 
to  him,  V.  1(3.  is  spoken  to  all  the  faithful  servants  of  God,  when 
n-ilhnul  are  fiyhtiugs  and  within  are  fears;  "  Fear  not,  with  that 
fear  which  has  torment  and  amazement, /or  they  that  be  with  us, 
to  protect  n.s,  an:  more  than  they  that  be  against  us,  to  destroy 
us;  angels,  unspeakalilv  mure  numerous;  God,  infinitely  more 
powerful."  When  we  are  magnifying  the  causes  of  our  fear,  we 
ought  to  possess  ourselves  with  clear,  and  great,  and  high,  thoughts 
of  God,  and  Ihe  invisible  world.  //  Gnd  be  for  us,  we  know 
what  follows,  Horn.  8.  31.  (2.)  By  vision,  i>.  17.  [1.]  It  seems 
Elisha  was  much  concerned  for  the  satisfaction  of  his  servant. 
Good  men  desire,  not  only  to  be  easy  themselves,  but  to  have 
those  about  them  easy.  Elisha  had  lately  parted  with  his  old 
man,  and  this,  being  newly  come  into  his  service,  had  not  the 
advantage  of  experience ;  his  master  was  therefore  desirous  to 
give  him  other  convincing  evidence  of  that  Omnipotence  v/hich 
employed  him,  and  was  therefore  eniployed /or  him.  Note,  They 
whose  faith  is  strong,  ought  tenderly  to  consider  and  compassionate 
those  who  are  weak,  and  of  a  timorous  spirit,  and  to  do  what  they 
can  to  strengthen  their  hands.  [2.]  He  saw  himself  safe,  and 
wished  no  more  than  that  his  servant  might  see  what  he  saw,  a 
guard  of  angels  round  about  him  ;  such  as  were  his  master's 
convoy  to  the  gates  of  heaven  were  his  protectors  against  the 
gates  of  hell;  chariots  of  fire,  and  horses  of  fire.  Fire  is  both 
dreadful  and  devouring;  that  power  which  was  engaged  for 
Elisha's  protection  could  both  terrify  and  consume  the  assailants. 
As  angels  are  God's  messengers,  so  they  are  his  soldiers,  his 
hosts.  Gen.  32.  2.  his  legions,  or  regiments,  Mallh.26.  53.  for 
Ihe  good  of  his  people.  [3.]  For  the  satisfaction  of  his  servant, 
there  needed  no  more  than  the  opening  of  his  eyes;  that  therefore 
he  praved  for,  and  obtained  for  him.  Lord,  open  his  eges,  that  he 
711  ay  sec.  The  eyes  of  his  body  were  open,  and  with  llicni  he  saw 
the  danger,  "  Lord,  open  the  eyes  of  his  faith,  that  with  them  he 
may  see  the  protection  we  are  under."  Note,  First,  The  greatest 
kindness  we  can  do  for  those  that  are  fearful  and  faint-hearted, 
is,  to  )irav  for  them,  and  so  to  recommend  Ihem  to  the  niiglitv 
grace  of  God.  Secondly,  The  opeiiinsj  of  our  e\es  will  tic  Ihe 
silencing  of  our  fears;  in  the  d;iik  «e  are  most  apt  to  be  fright- 
ened ;  the  clearer  sight  we  have  of  the  .sovereignly  an<l  power  of 
heaven,  the  less  we  sIihH  fear  Ihe  calamities  of  this  earth. 

HI.  The  shameful  defeat  which  Elisha  gave  to  the  host  of 
Syrians  who  came  to  seize  him  ;  they  thought  to  make  a  piey  of 
him,  but  he  made  fools  of  llieni,  perfectly  played  with  them,  so 
far  was  he  from  fearing  them,  or  any  damage  by  them. 

1.  He  prayed  to  God  to  smite  them  with  blindness,  and  they 
were  all  struck  blind  immediately,  not  stone-blind,  nor  so  as  to  be 
themselves  aware  that  they  were  blind,  for  they  could  see  the  light, 
but  their  sight  was  so  altered,  that  they  could  not  know  the  persons 
and  places  they  were  before  acquainted  with,  u.  18.  They  were 
so  confounded,  that  those  among  them  whom  they  depended  upon 
for  information,  did  not  know  this  place  to  be  Dothan,  nor  ihis 
person  to  be  Elisha,  but  groped  at  noon-day  as  in  the  night, 
Isa.  59.10.  Job,  12. 24,25.  their  memory  failed  them,  and  their 
distinguishing  faculty.  See  the  power  of  God  over  the  minds  and 
understanding  of  men,  both  ways;  he  enlightened  the  eyes  of 
Elisha's  friend,  and  darkened  the  eyes  of  his  foes,  that  they  might 
I  sec,  indeed,  but  not  perceive,  Isa.  6. 9.    For  this  twofold  judgment 


Before  Christ  891. 


II  KINGS,  VI. 


The  Syrians  generouslv  liberatea. 


Christ  came  info  this  world,  thnt  Iftrtf  irhicli  see  not,  might  see, 
ami  that  thcij  irliich  sie,  viv/lit  be  made  blind,  John,  9. 39.  a 
savour  of  life  to  some,  of  <le;ilh  to  others. 

i.  Wiieii  they  were  tims  bewildered  and  confounded,  he  led 
them  to  Samaria,  v.  19.  promisiiiij  that  he  would  shew  them  the 
man  whom  they  sought,  and  lie  did  so.  He  did  not  lie  to  them, 
when  he  told  them,  This  is  ni>(  the  tray,  nor  is  this  the  city  where 
Elisha  is;  for  he  «as  now  come  out  of  the  city  ;  and,  if  they  would 
see  him,  they  must  go  to  another  city,  which  he  would  direct  them 
to;  thev  tiiat  fiffht  against  (iod  and  his  prophets  deceive  them- 
selves, and  are  justiv  given  up  to  (Illusions. 

3.  When  he  had  brought  them  to  .Samaria,  he  |)rayed  to  God  so 
to  open  their  eyes,  and  restore  tlieni  their  memories,  that  they 
niiglit  see  where  thev  were,  r. 20.  and,  behold,  to  their  great 
terror,  thet/  were  in  the  midst  nf  Samaria,  where,  it  is  probable, 
there  was  a  standing  force  sufficient  to  cut  them  all  off,  or  make 
them  prisoners  of  war.  .Satan,  the  god  of  this  world,  blinds 
mens'  eves,  and  so  deludes  them  into  their  own  ruin;  biil,  when 
God  enlightens  their  eyes,  they  then  see  themselves  in  llie  midst 
of  their  enemies,  captives  to  Satan,  and  in  danger  of  hell,  though, 
before,  they  thought  their  condition  good.  The  enemies  of  God 
and  his  church,  when  they  fancy  themselves  ready  to  triuniph, 
will  find  themselves  conquered  and  triumphed  over. 

4.  When  he  had  them  at  his  mercy,  he  made  it  a))pear  that  he 
was  influenced  by  a  divine  goodness  as  well  as  a  divine  power. 

(1.)  He  took  care  to  protect  them  from  the  danger  into  which 
he  had  brought  them,  and  was  content  to  shew  them  what  he  could 
have  done;  he  needed  not  tiie  sword  of  an  angel  to  avenge  his 
cause,  the  sword  of  the  king  of  Israel  is  at  his  service,  if  he 
pleases,  u.21.  My  father,  (so  respeclfiilly  does  he  now  speak  to 
him,  though,  soon  after,  he  swore  his  death,)  shall  I  smite  them? 
And  again,  as  if  he  longed  for  the  assault.  Shall  I  smite  them? 
Perhaps,  he  remembered  how  God  was  displeased  at  his  father, 
for  letting  go  out  of  his  hands  those  whom  he  had  put  it  into  his 
power  to  destroy,  and  he  would  not  offend  in  like  manner;  yet 
such  a  reverence  has  he  for  the  prophet,  that  he  will  not  strike  a 
stroke  without  his  commission  ;  but  the  ))rophet  would  by  no 
means  suffer  him  to  meddle  with  them,  they  were  brought  hither, 
to  be  convinced  and  ashamed,  not  to  be  killed,  «.  22.  Had  they 
been  his  prisoners,  taken  captive  by  his  sword  and  bow,  when  they 
had  asked  quarter,  it  had  been  barbarous  to  deny,  and  when  he 
had  given  it  them,  it  had  been  perfidious  to  do  them  any  hurt,  and 
against  the  law  of  arms  to  kill  men  in  cool  blood;  but  they  were 
not  his  prisoners,  they  were  God's  prisoners,  and  the  prophet's,  and 
therefore  he  must  do  them  no  harm;  they  that  humble  themselves 
under  God's  hand,  take  the  best  course  to  secure  themselves. 

(2.)  He  look  care  to  provide  for  them;  he  ordered  the  king  to 
treat  them  handsomely,  and  then  dismiss  them  fairly,  which  he 
did,  r.23.  [1.]  It  was  the  king's  praise,  that  he  was  so  obsequious 
to  the  prophet,  contrary  to  his  inclination,  and,  as  it  seemed, 
to  his  interest,  1  Sam.  24. 19.  Nay,  so  willing  was  he  to  oblige 
Elisha,  that  whereas  he  was  ordered  only  to  set  bread  and  water 
before  them,  (and  that  is  good  fare  for  captives,)  he  prepared 
great  provision  for  them,  for  the  credit  of  his  court  and  countrv, 
and  of  Elisha.  [2.]  It  was  the  prophet's  praise,  that  he  was 
so  generous  to  his  enemies,  who,  though  they  came  to  take 
him,  could  not  hut  go  away  admiring  him,  as  both  the  mightiest 
and  the  Itindest  man  they  ever  met  with.  The  great  duty  of 
loving  enemies,  and  doing  good  to  those  that  hate  us,  was  both 
commanded  in  the  OI<l  Testament,  (Prov.  2.5.21, 22.  If  thine 
enemy  hunger,  feed  him,  Exod.  23.  4,  5.)  and  practised,  as  here,  by 
Elisha;  his  predecessor  had  given  a  specimen  of  divine  justice, 
when  he  called  for  flames  of  fire  on  the  heads  of  his  persecutors 
to  consume  them,  but  lie  gave  a  specimen  of  divine  mercy,  in 
heaping  coals  of  fire  on  tlie  heads  of  his  persecutors  to  melt  them  ; 
let  pot  us  then  be  overcome  nf  evil,  but  overcome  evil  with  good. 

Lastly,  The  good  effect  this  had,  for  the  present,  upon  the 
Syrians;  they  came  no  more  into  the  land  nf  Israel,  r.23.  namely, 
upon  this  errand,  to  take  Elisha;  they  saw  it  was  to  no  purpose  to 
attempt  that,  nor  would  any  of  their  bands  be  persuaded  to  make 


an  assault  on  so  great  and  good  a  man.  The  most  glorious  victory 
over  an  enemy  is  to  turn  him  into  a  friend. 

24.  And  it  came  to  pass  after  this,  that  Ben- 
hadad  king-  of  Syria  gathered  all  iiis  host,  and  went 
up,  and  besieged  Samaria.  25.  And  there  was  a 
great  famine  in  Samaria:  and,  heiiold,  (hey  be- 
sieged it,  until  an  ass's  head  was  soid  for  fourscore 
pieces  of  silver,  and  the  fourth  part  of  a  cai)  of 
doves  dung  for  five  pieces  of  silver.  26.  And  as 
the  king  of  Israel  was  passing  by  upon  the  wall, 
there  cried  a  woman  unto  him,  saying,  Help,  mv 
lord,  O  king.  27.  And  he  said,  If  the  Loud  d!) 
not  help  thee,  whence  shall  I  help  thee?  out  of  tlie 
barn-floor,  or  out  of  the  wine-press?  28.  And  the 
king  said  unto  her.  What  ailetli  thee?  And  siie 
answered,  This  woman  said  unto  me,  Give  thy  son, 
tiiat  we  may  eat  him  to-day,  and  we  will  eat  my 
son  to-morrow.  29.  So  we  boiled  my  son,  and  did 
eat  him:  and  I  said  unto  heron  the  next  day.  Give 
thy  son,  that  we  may  eat  him  :  and  she  hath  hid 
her  son.  30.  And  it  came  to  pass,  when  the  king 
heard  the  words  of  the  woman,  that  he  rent  his 
clothes;  and  he  passed  by  upon  the  wall,  and  the 
people  looked,  and,  behold,  lie  //arf  sackcloth  within 
upon  his  flesh.  .31.  Then  he  said,  God  do  so  and 
more  also  to  me,  if  the  head  of  Elisha  the  son  of 
Shaphat  shall  stand  on  him  this  day.  32.  But 
Ehsha  sat  in  his  house;  and  the  elders  sat  with 
him;  and  the  king-  sent  a  man  from  before  him:  but 
ere  the  messenger  came  to  him,  he  said  to  the 
elders,  See  ye  how  this  son  of  a  murderer  hath 
sent  to  take  away  mine  head  ?  look,  when  the  mes- 
senger Cometh,  shut  the  door,  and  hold  him  fast 
at  the  door :  is  not  tiie  sound  of  his  master's  feet 
behind  him  ?  33.  And  while  he  yet  talked  with 
them,  behold,  the  messenger  came  down  unto  him: 
and  he  said,  Behold,  this  evil  is  of  the  Lord;  what 
should  I  wait  for  the  Lord  any  longer? 

This  last  paragraph  of  this  chapter  should,  of  right,  have  been 
the  first  of  the  next  chapter,  for  it  begins  a  new  story,  which  is 
there  continued  and  concluded. 

Here  is, 

I.  The  siege  which  the  king  of  Syria  laid  to  Samaria,  and  the 
great  distress  which  the  city  was  reduced  to  thereby  ;  the  Syrians 
had  soon  forgotten  the  kindnesses  they  had  lately  received  in 
Samaria,  and  verv  ungratefully,  for  aught  that  appears,  without 
any  provocation,  seek  the  destruction  of  it,  j;.24.  Those  are  base 
spirits  that  shew  no  lasting  gratitude.  The  country,  we  may 
suppose,  was  phindered  and  laid  waste,  when  this  capital  city  was 
brought  to  the  last  extremity,  r.25.  The  dearth  which  had  of 
late  been  in  the  land,  was,  probably,  the  occasion  of  the  emptiness 
of  their  stores,  or  the  siege  was  so  sudden,  that  they  had  not  time 
to  lay  in  provisions  ;  so  that  while  the  sword  devoured  without,  the 
famine  within  was  more  grievous.  Lam.  4. 9.  for,  it  should  seem, 
the  Syrians  designed  not  to  storm  the  city,  but  to  starve  it ;  so  great 
was  the  scarcity,  that  an  ass's  head,  that  has  but  little  flesh  on  it, 
and  that  nnsavonrv,  unwholesome,  and  ceremonially  unclean,  \va« 
sold  for  five  pounds,  and  a  small  quantity  of  fitches,  or  lentiles,  or 
some  such  coarse  corn,  then  called  dove's  dung,  no  more  of  it  than 


Before  Christ  891. 


II  KINGS.  VII. 


Samaria  plentifully  supplied. 


lo  go  over  to  the  enemy,  and  throw  themselves  upon  their  mercy; 
if  they  killed  Ihem,  better  die  by  the  sword  than  by  famine,  one 
Veath  than  a  thousand  :  but  perhaps  they  would  save  thehi  alive, 
ki  objects  of  compassion :  common  prudence  will  put  us  upon  that 
fotliod  which  may  mend  our  condition,  hut  cannot  make  it 
rcirse,  The  prodigal  son  resolves  to  return  to  his  father,  whose 
Hspleasure  he  had  reason  to  fear,  rather  than  perish  with  hunger 
n  llie  far  country.  These  lepers  conclude,  "  If  they  kill  us,  we 
t'lail  Iiiit  die;"  and  happy  they  who,  in  another  sense,  can  thus 
•;)eak  of  dying;  "  We  shall  but  die,  that  is  the  worst  of  it,  not 
lie  ;in(l  be  damned,  not  be  hurt  of  the  second  death."  Accordmg 
to  this  resolution,  they  went,  in  the  beginning  of  the  night,  to  the 
rimp  of  the  Syrians,  and,  to  their  great  surprise,  found  it  wholly 
deserted,  not  a  man  to  be  seen  or  heard  in  it,  v.  a.  Providence 
ordered  it,  that  these  lepers  came  as  soon  as  ever  the  Syrians  were 
fled,  for  they  fled  in  the  twilight,  (the  evening  twilight,)  v. 7.  and 
in  the  twilight  the  lepers  came,  v.  5.  and  so  no  time  was  lost. 

2.  How  they  reasoned  themselves  into  a  resolution  to  bring 
tidings  of  this  to  the  citv  ;  lliey  feasted  in  the  first  tent  they  came 
to,  v.d.  and  then  began  lo  lliink  of  enriching  themselves  with  the 
plunder;  but  they  correct  theiiiselves,  u.  9.  "  Wc  do  not  do  tcell," 
to  conceal  those  good  tidings  from  the  community  we  are  members 
of,  under  colour  of  being  avenged  upon  them,  for  exchiciing  us 
their  society  ;  it  was  f.he  law  that  did  it,  not  they,  and  therefore 
let  us  bring  them  the  news;  though  it  awake  them  from  sleep,  it  will 
he  life  from  the  dead  to  them."  Their  own  consciences  told  them 
that  some  mischief  would  befall  them,  if  Ihey  acted  separately, 
and  sought  themselves  only ;  selfish  narrow-spirited  people  cannot 
I'xpect  to  prosper,  the  most  comfortable  prosperity  is  that  which 
iiur  bielhren  share  with  us  in.  According  to  this  resolution,  they 
returned  to  the  gate,  and  acquainted  the  sentinel  with  what  they 
had  discovered,  u.  10.  who  straightway  brought  the  intelligence  to 
court,  i>.  11.  and  it  was  never  the  less  acceptable  for  being  first 
brought  by  lepers. 


12.  And  the  kin"-  ainse  in  the  night,  and  said 
nnto  his  servants,  I  will  now  shew  you  what  the 
Syrians  have  done  to  us.  They  know  that  we  be 
hungry  ;  therefore  are  they  gone  out  of  the  camp 
to  hide  themselves  in  the  field,  saying,  When  they 
come  out  of  the  city,  Me  shall  catch  them  alive, 
and  get  into  the  city.  13.  And  one  of  his  servants 
answered  and  said.  Let  some  take,  I  pray  thee,  five 
of  the  horses  that  remain,  which  are  left  in  the  city, 
(behold,  they  are  as  all  the  multitude  of  Israel  that 
are  left  in  it:  behold,  /  say,  tiiey  ai'e  even  as  all 
the  multitude  of  the  Israelites  that  are  consumed:) 
and  let  us  send  and  see.  14.  They  took  therefore 
two  chariot-horses ;  and  the  king  sent  after  the 
host  of  the  Syrians,  saying,  Go  and  see.  15.  And 
th"y  went  after  ihem  unto  Jordan:  and,  lo,  all  the 
way  vns  full  of  garments  and  vessels,  wliich  the 
Syrians  had  cast  away  in  their  haste.  And  the 
messengers  returned,  and  told  the  king.  16.  And 
llie  people  went  out,  and  spoiled  the  tents  of  the 
Syrians.  So  a  measure  of  fine  flour  was  sold  for  a 
shekel,  and  two  measures  of  barley  for  a  shekel, 
according  to  the  word  of  the  Lord.  17.  And  the 
king  appointed  the  lord  on  whose  hand  he  leaned 
to  have  the  charge  of  the  gate:  and  the  people 
liode  upon  him  in  the  gate,  and  he  died,  as  the 
man   of  God  had  said,  who  sniike  wjien  llie  kino- 


man  of  God  had  spoken  to  llie  king,  i-aying,  Two 
measures  of  barley  for  a  shekel,  and  a  measure  oi 
fine  flour  for  a  shekel,  shall  be  lo-iuorrow  about 
this  time  in  the  gate  of  Samaria:  19.  And  tliat  lord 
answered  the  man  of  God,  an<l  said,  Now,  beliold, 
if  the  Lord  should  make  w)ii(h)ws  in  heaven,  mighl 
such  a  thing  be?  And  he  said,  Beiiold,  tliou  sliail 
see  it  with  thine  eyes,  but  slialt  not  e;\t  tiiereof. 
it  fell  out  unto  him  :  for  ihe  peo|)le 
lim  in  the  gate,  and  he  died. 


20.  And  so 
trode  upon 


Here  is, 

I.  The  iiing's  jealousy  of  a  stratagem  in  the  Syrians'  retreat 
i;.12.  he  feared  thev  withdrew  into  an  ambush,  to  draw  out  the 
besieged,  that  they  might  fall  on  them  with  more  advantage;  he 
knew  he  had  no  reason  to  expect  that  God  should  appear  thus 
wonderfully  for  him,  having  forfeited  his  favour  by  his  unbelief 
and  impatience;  he  knew  no  reason  the  Syrians  had  to  fly,  for  it 
does  not  appear  that  he  or  any  of  his  attendants  heard  the  noise  ol 
the  chariots  which  the  Syrians  were  frightened  at.  Let  not  those 
who,  like  him,  are  unstable  in  all  their  ways,  think  to  receive  any 
thinij  from  God ;  nay,  a  guilty  conscience  fears  the  worst,  and 
makes  men  suspicious. 

II.  The  course  they  took  for  their  satisfaction,  and  to  prevent 
their  falling  into  a  snare  ;  they  sent  out  spies  to  see  what  was 
become  of  the  Syrians,  and  found  they  were  all  fled  indeed,  com- 
manders as  well  as  common  soldiers;  they  could  track  them  by 
the  garments  which  they  threw  off,  and  left  by  the  way,  for  their 
greater  expedition,  r.  15.  He  that  gave  this  advice  seems  very 
sensible  of  the  deplorable  condition  the  people  were  in,  v.  13.  for, 
speaking  of  the  horses,  many  of  which  were  ilead,  and  llie  ic.'-t 
ready  lo  perish  for  hunger,  he  savs,  and  repeats  it.  They  are  as  ml 
Ihe  nnillitnde  of  Israel.  Israel  used  to  glory  in  their  niiiltiliidc, 
liiit  now  they  are  minished  and  brought  tow;  he  advised  to  send 
five  horsemen,  but,  it  should  seem,  there  were  only  two  fit  to  be 
sent,  and  those  chariot-horses,  r.  14.  Now  the  Lord  repente<l 
himself  concerning  his  servants,  when  he  saw  that  their  strength 
was  gone.  Dent.  32.  36. 

III.  The  jilenty  that  was  in  Samaria,  from  the  plunder  of  the 
camp  of  the  Syrians,  i\  16.  Had  the  Syrians  been  governed  by  the 
modern  policies  of  war,  when  they  could  not  take  their  baguage 
and  their  tents  with  Ihem,  they  would  rather  have  burnt  tliem, 
(as  it  is  common  to  do  with  the  forage  of  a  country,)  than  let 
them  fall  into  their  enemies'  hands;  but  God  intended  that  the 
besieging  of  Samaria,  which  was  intended  for  its  ruin,  slioiild  turn 
to  its  advantage,  and  that  Israel  should  now  be  eniiched  «illi  the 
spoil  of  the  Syrians,  as  of  old  with  those  of  the  Ea\i!liiiiis.  Ileie 
see,  1.  The  wealth  of  the  sinner  laid  vp  for  thejvsl.  Job,  27. 16, 17. 
azid  the  spoilers  spoiled,  Isa.33. 1.  2.  The  wauls  of  I.sraij  .sup- 
plied in  a  way  that  they  little  thought  of,  which  shi>ulii  encoiirai;i? 
us  to  depend  upon  the  power  and  goodness  of  (iod  in  our  greatest 
straits.     3.  The  word  of  Elisha  fulfilled,  to  a  tittle,  a  measure  n/ 

fine  flour  was  sold  for  a  shekel;  they  that  spoiled  the  camp  hid 
not  only  enough  to  supply  themselves  with,  but  an  overplus  to  sell 
at  an  easy  rate  for  the  benefit  of  others;  and  so  even  they  t lint 
tarried  at  home  did  divide  the  spoil,  Ps.  61.12.  Isa.3;?.  2.'}. 
God's  promise  may  be  safely  relied  on,  for  no  word  of  his  shall  fall 
to  the  ground. 

IV.  The  death  of  the  unbelieving  courtier,  that  questioned  tit! 
truth  of  Elishas  word;  divine  threatenings  will  as  surely  ht 
accomplished  as  divine  promises;  He  that  believeth  7iot  shall  hi 
damned,  stands  as  firm  as,  He  that  believeth  shall  be  saved.  Thin 
lord,  1.  Was  preferred  by  the  king  to  Ihe  charge  of  the  gate,  r.  17. 
to  keep  the  peace,  and  to  see  that  there  was  no  tumult  or  disorder 
in  dividing  and  disjiosing  of  the  spoil;  so  much  trust  did  the  king 
repose  in  him,  and  in  his  prudence  and  gravity,  and  somuchdid  he 

■  ^.     delight  to  honour  him  ;   he   thai  will  be  great,  let  him  serve  ths 

line  down  to  him.     18.  Ami  it  (aiiie  to  pass  as  lllCn  pul<Jic.     2.  Was  trodden  to  death  by  the  people  in  the  gate,  eilhei 


/Jcfore  Clnist  086. 


II  KINGS    VII.   VIII. 


A  Famine  in  Israel. 


by  accitleiit,  llie  crowd  being  exceedingly  great,  and  lie  in  lli(> 
tliic'kest  of  it,  or  perhaps  designedly,  because  he  abused  his  power, 
Hnd  was  imperious,  in  restraining  the  people  from  satisfyinir  tlicir 
hunger:  however  it  was,  God's  justice  was  glorified,  and  the  word 
of  Klisha  was  fulfilled;  he  saw  the  ))lenty,  for  the  sile-ncing  and 
sh.iiiiing  of  his  unbolief,  corn  cheap,  without  opening  tcindoicn  in 
heavoi,  and  therein  saw  his  own  folly  in  prescribing  to  God:  but 
he  did  not  eat  of  the  plenty  he  saw;  when  he  was  a/jout  In/ill  his 
belli/,  tiod  caul  the  Junj  nf  his  wrath  upon  him,  Job,  20. 23.  and 
it  came  between  the  cup  and  the  lip.  Justly  are  those  thus 
tantalized  with  the  world's  promises  that  think  themselves  tanta- 
lized wilh  the  promises  of  God;  if  believing  shall  not  be  seeing, 
seeing  shall  not  be  enjoying. 

This  matter  is  icpeated,  and  the  event  very  particularly  coim- 
parevl  with  the  prediction,  u.  18.  .20.  that  we  might  take  special 
notice  of  it,  and  might  learn,  (1.)  How  deeply  God  resents  our 
distrust  of  him,  and  of  his  power,  providence,  and  promise:  when 
Israel  said.  Can  God  furnish  a  table?  the  Lord  heard  it,  and  wai, 
wroth.  Infinite  wisdom  will  not  be  limited  by  our  folly:  God 
never  promises  the  end,  without  knowing  where  to  provide  the 
means.  (2.)  How  uncertain  life  is,  and  the  enjoyments  of  it  : 
honour  and  power  cannot  secure  men  from  sudden  and  ingloriou> 
deaths;  he  whom  the  king  leaned  upon  the  people  trod  upon;  he 
who  fancied  himself  the  stay  and  support  of  the  government  is 
trampled  under  foot,  as  the  mire  in  the  streets:  thus  halb  the 
pride  of  meti's  olmv  been  often  stained.  (3.)  How  certain  God's 
threalenings  aie.  and  how  sure  to  alight  on  the  guilty  and  obnoxioii.s 
heads;  let  all  men  fear  before  tne  great  tiod,  who  treads  upon 
princes  as  murlar,  and  is  territUc  to  the  hinys  oj  the  earth. 


CHAP.  VIII. 

JTic  pastures  of  story  recorded  in  tItM  chapter  oblige  its  to  look  buck.  I.  We 
read,  be/ore,  of  a  Sliunammite  u-omdii  tliat  ti-as  a  kind  benefactor  to  Elislia ; 
now  liere  we  are  told  liow  she  fared  tlie  bettor  fur  it,  iifteruard,  in  tlie  advice 
Elisha  gave  tier,  and  tlie  favour  t'he  kin^  sluiced  her,  for  his  sake,  v.  1 .  .6. 
//.  We  read,  before,  of  tile  dcsi;;nation  of  Hiizael  to  be  king  of  Siji-ia, 
(1  Kings,  19.  15.)  and  lure  we  have  an  accinmt  of  his  elevation  to  lliut  throne, 
and  the  way  he  forced  for  himself  to  it,  by  killin!;  his  master,  v.  7..  15. 
III.  We  read,  before,  of  Jelioram^s  reigni-ti^  over  Jitdah,  in  the  room  of  his 
father  J eliosliaphnt,  (1  Kings,  22.  50. )  noir  here  ne  have  a  short  and  sad 
history  of  lUs  short  and  iviekrd  reian,  (r.  Hi.  .21.)  and  the  bcsinuiiij;  of  the 
history  of  the  reign  of  his  son  Ahaziah,  r.  2j  .  .2!t. 

l.^T^HEN  spake  Elislia  iiiilo  llie  woman,  whose 
JL  son  lie  had  restored  to  life,  sayiiij;-,  Arise, 
and  go  tlioii  and  lliiiie  household,  and  sqjoiiiii 
wheresoever  thoii  canst  sojourn:  for  the  Lord 
iiath  called  for  a  famine;  and  it  shall  also  come 
upon  the  land  seven  years.  2.  And  the  woman 
arose,  and  did  after  the  saying'  of  the  man  of  God: 
and  she  went  with  her  household,  and  sojourned 
in  the  land  of  the  Philistines  seven  years.  3.  And 
it  came  lo  pass  at  the  seven  years'  end,  that  the 
woman  returned  out  of  the  land  of  the  Philistines: 
And  she  went  forth  to  cry  unto  the  king  for  her 
house  and  for  her  land.  4.  And  the  king  talked 
with  Gehazi  the  servant  of  the  man  of  God,  saying, 
Tell  me,  1  pray  thee,  all  the  great  things  that 
Elisha  hath  done.  5.  And  it  came  to  pass,  as  he 
was  telling  the  king  how  he  had  restored  a  dead 
body  to  life,  that,  behold,  the  woman,  whose  son 
he  had  restored  to  life,  cried  to  the  king  for  her 
house  and  for  her  land.  And  Gehazi  said.  My  lord, 
O  king,  this  /*  the  woman,  and  this  is  her  son, 
whom  Elisha   reslorcd    lo   life.      G.  .And    when  the 

VOL.  II.  IG 


king  asked  the  woman,  she  told  him.  So  the  king 
afipoinled  unto  her  a  certain  officer,  saying.  Restart' 
:ill  that  was  her's,  and  all  the  fruits  of  the  field  since 
the  day  that  she  left  the  land,  even  until  now. 

Here  we  have, 

I.  The  wickedness  of  Israel  pnnishecl  wilh  a  long  famine,  one 
of  God's  sore  judgments,  often  threatened  in  Ihc  law;  Cannuu, 
that  fruitful  land,  is  turned  into  barrenness,  for  the  iniquity  oJ 
them  that  dwelt  therein.  The  famine  in  Samaria  was  soon  re- 
lieved, by  the  raising  of  the  siege  ;  but  luithcr  that  judgment, 
nor  that  mercy,  had  a  due  influence  upon  them,  and  therefore 
the  Lord  ealls  for  another  famine;  for,  when  he  juclt;eth,  he  will 
overcome;  if  lesser  judgments  do  not  pn.vail  to  bring  men  to 
repentance,  he  will  send  greater  and  longer;  they  are  at  his  beck, 
and  will  come  when  he  culls  for  them.  He  does,  by  hi«  ministers, 
call  for  reformation  an<l  obedience;  and,  if  those  calls  be  not 
regarded,  we  m.iy  expect  he  will  call  for  some  plague  or  other, 
for  be  will  be  heard:  this  famine  continued  seven  years,  as  long 
again  as  that  in  Klijah's  time;  for,  if  men  will  walk  contrary  to 
him,  he  will  heat  llie  furnace  yet  hotter. 

II.  The  kindness  of  the  good  Shunammile  to  the  prophet  re- 
warded, by  the  care  that  was  taken  of  her  in  that  famine;  she 
was  not,  indeed,  fed  by  miiacle,  as  the  widow  of  Sarepta  was; 
but,  1.  She  had  notice  given  her  of  this  famine  before  it  came, 
that  siie  might  |)rovide  accordingly,  and  was  directed  to  remove 
to  some  iilher  country;  any  where  but  in  Israel  she  Mould  find 
plenty.  It  was  a  great  advantage  to  Egypt,  in  Joseph's  time,  that 
they  had  notice  of  the  famine  before  it  came,  so  it  was  to  this 
Shunaniniite  ;  others  would  be  forced  to  remove  at  last,  after  they 
had  long  borne  the  grievances  of  the  famine,  and  had  wasted  their 
substance,  and  could  not  settle  elsewhere  upon  such  good  terms 
as  she  niighl,  that  went  early,  before  the  crowd,  and  took  her 
stock  with  her  unbroken.  It  is  our  happiness  to  foresee  an  evil, 
and  our  wisdom,  when  we  foresee  it,  to  hide  ourselves.  2.  Pro- 
vidence gave  her  a  comfortable  settlement  in  the  land  nf  the 
Philistines,  who,  thougli  subdued  by  David,  yet  were  not  wlndlv 
rooted  out.  It  seems  the  famine  was  peculiar  to  the  land  of 
Israel;  and  oliier  coiinli  ies,  that  joined  close  to  them,  had  plenlv 
at  the  sHoie  lime  ;   whiilr   |.lainly  shewed    the   immediate   band  ol 

in  it,  as  in  the  plagues  of  Egypt,  when  they  distinguished 
between  the  Israelites  and  the  Egyptians,  and  that  the  sins  of 
Israel,  against  whom  this  judgment  was  directly  levelled,  were 
more  provoking  to  God  than  the  sins  of  their  neighbours,  because 
of  their  profession  of  relation  to  God ;  Yon  only  have  I  known, 
therefore  will  I  punish  you,  Amc>!,  3.  2.  Other  countries  had 
rain  when  they  had  none,  were  free  from  loctis;s  and  calerj>illar3 
when  they  were  eaten  up  wilh  the.  .;  f-.>r  sjne  think  this  was  the 
famine  spoken  of,  Joel,  1.3, 4.  !t  is  ><lrange,  that,  when  there 
was  plenty  in  the  neighbouring  counlrie?,  there  were  not  those 
that  made  it  their  business  to  import  corn  into  the  land  of  Israel, 
which  might  have  prevented  the  inhabitants  removing;  but,  as 
they  were  befooled  with  their  idolatries,  so  they  were  infalualed. 
even  in  the  matters  of  their  civil  interest. 

III.  Her  petition  to  the  king,  at  her  return,  favoured'  l>y  the 
seasonableness  of  her  application  to  him. 

1.  When  the  famine  was  over,  she  returned  out  of  the  land  nf 
the  Philistines :  that  was  no  proper  place  for  an  Israelite,  any 
longer  than  the-re  was  necessity  for  it,  for  there  she  could  not 
keej)  her  new-moons  and  her  sabbaths,  as  she  used  to  do  in  lief 
own  country,  among  the  sdiools  of  Ibe  prophets,  c/i.4.  23. 

2.  At  her  return,  she  fi)ur<,'  herself  kept  out  of  the  possession 
of  her  own  estate,  it  being  t  ilhcr  confiscated  to  the  exchequer, 
seized  by  the  lord,  or  usurped,  in  her  absence,  by  some  of  the 
neighbours;  or  perhaps  the  person  she  had  intrusted  with  the 
management  of  it  proved  false,  and  would  neither  resign  it  U 
her,  nor  come  to  an  account  with  her  for  the  profits:  so  h«nl  il 
it  to  find  a  person  that  one  can  put  a  confidence  in  in  n  time  tj 
trmible,   I'lov.^o.l'J.    Mic.7.5. 


Before  Christ  884. 


11  KINGS,  vm,  IX. 


Jehoram's  Reigrt. 


ill  the  choRt'  of  lliose  whom  tliey  would  recoiiiniciid  llieiiiselvcs 
to,  <iiiil  lake  llieir  iiicasiiies  fVoin,  and  wluise  ;food  opinion  they 
value  iheiiisi-lves  by  ;  Jehorani  chose  tlie  house  of  Ahab  for  his 
pattern  rather  than  his  father's  house,  and  it  was  his  ruin.  We 
iiave  a  particular  account  of  his  witkediiess, 2  Cliron.21.  murder, 
idolatry,  persecution,  every  thing  that  was  had. 

II.  The  occasions  of  his  badness;  his  father  was  a  very  good 
man,  and,  no  donbi,  took  care  to  have  him  taught  the  good  know- 
ledge of  the  Lord  ;  but,  1.  It  is  certain  he  did  ill,  to  marry  him  to 
the  daiin liter  of  Ahab;  no  good  coidd  coine  of  an  alliance  with 
an  idolatrous  family,  but  all  mischief  wiih  such  a  daughter  of  such 
a  mother,  as  Athaliali  the  daughter  of  Jezebel  :  the  degeneracy  of 
the  old  world  took  rise  from  the  unequal  yoking  of  professors  with 
profane;  those  that  are  ill-matthed,  are  already  half-ruined.  2.  I 
doubt  he  did  not  do  well,  to  make  him  king  in  his  own  life-time: 
it  is  said  here,  (v.  16.)  he  began  to  reign,  Jehosliapkat  being  then 
king;  hereby  he  gratified  his  pride,  (than  which  nothing  is  more 
pernicious  to  young  people,)  indulged  him  in  his  ambition,  in 
iiopes  to  reform  him  by  humouring  him,  and  so  brought  a  curse 
upon  his  family,  as  Eli  did,  whose  sons  made  themselves  vile,  and 
he  restrained  them  not.  Jehoshaphat  had  made  this  wicked  son  of 
his  viceroy,  once  when  he  went  with  Ahab  to  Ramoth-gilead, 
from  which  Jehoshaphat's  17th  year  (I  Kings  22.  51.)  is  made 
Jehoram's  second  ;  [ch.  1.  17.)  but  afterward  in  his  22d  year,  he 
made  him  partner  in  his  government,  and  from  thence  Joram's 
eight  jears  are  lo  be  dated,  three  years  before  his  father's  death. 
It  has  l)een  hurtful  to  many  young  men,  to  come  too  soon  to  their 
estates  ;   Saiiiuel  got  nothing  by  tnaking  his  sonsjudges. 

III.  The  rebukes  of  Providence  which  he  was  under  for  his 
badness.  I.  The  Edomites  revolted,  who  had  been  under  the 
government  of  the  kings  of  Judah  ever  since  Da>i(rs  time,  about 
150  years,  v.  20.  He  attempted  to  reduce  them,  and  gave  them 
a  defeat,  {v.  21.)  but  he  coiihl  not  improve  the  advantage  he  had 
got,  so  as  to  recover  his  dominion  over  them  ;  yet  Edom  revolted ; 
[v.  22.)  and  the  Edomites  were,  after  this,  bitter  enemies  to  the 
Jews,  as  appears  by  the  prophecy  of  Obadiah,  and  Ps.  1:^7.  7. 
Now  Isaac's  prophecy  was  fulfilled,  that  this  Esau  the  elder 
should  serve  Jaeob  the  younger  ;  yet,  in  process  of  time,  he  should 
break  that  yoke  from  off  his  neck,  iiew.  27.  40.  2.  Libnah  re- 
volted, that  was  a  city  in  Judah,  in  the  heart  of  his  country,  a 
priests'  city,  the  inhabitants  of  that  citv  shook  oft  his  governinenf, 
because  he  had  forsaken  God,  and  woiihl  have  compelled  them  to 
do  so  loo,  2  Chron.  21.  10,  11.  In  order  that  they  might  pre- 
serve their  religion,  they  set  up  for  a  free  state  ;  perhaps  other 
cities  did  the  same.  3.  His  reign  was  short,  God  cut  him  off  in 
the  midst  of  his  days,  when  he  was  but  40  years  old,  and  had 
reigned  but  eight  years  ;  bloody  and  deceitful  men  shall  not  live 
out  half  their  days. 

IV.  The  gracious  care  of  Providence  for  the  keeping  up  of  the 
kingdom  of  Judah,  and  the  house  of  David,  notwithstanding  the 
apostasiesand  calamitiesof  Jehoram's  reijn  ;  (d.  19.)  Yet  the  Lord 
would  not  destroy  Judah  ;  he  could  easily  have  done  it,  he  might 
justly  have  done  it,  it  would  have  been  no  loss  to  him  to  have 
done  it ;  yet  he  would  not  do  it,  for  David's  sake,  not  for  the  sake 
of  any  merit  of  his  which  could  challenge  this  favour  to  his  fa- 
mily as  a  debt,  but  for  the  sake  of  a  promise  made  to  him,  that 
he  should  always  have  a  lamp,  that  is,  a  succession  of  kings  from 
one  generation  to  another  ;  by  which  his  name  should  be  kept 
bright  and  illustrious,  as  a  lamp  is  kept  burning  by  a  constant 
fresh  supply  of  oil  :  thus  his  family  was  not  to  be  e.\tinct,  till  it 
terminated  in  the  Messiah,  that  Son  of  David,  on  whom  was  to 
be  hung  all  the  glory  of  his  Father^s  house,  and  in  whose  everlast- 
ing kingdom  that  promise  to  David  is  fulfilled,  (Ps.  132.  17.)  / 
have  ordained  a  lamp  for  mine  anointed. 

V.  The  conclusion  t)f  this  impious  and  inglorious  reign,  v.  23, 
24.  Nothinar  peculiar  is  here  said  of  him  ;  but  we  are  told,  2 
Chron.  21.  li),  20.  that  he  (/('et/o/'so/e  (/isease*-,  and  diedwithont 
being  desired. 

y.5.     Ill    the    twelfth     vcar    of   Joraiu    tlie    sou    of 


Ahab  king  of  Israel,  did  Ahaziah  the  son  of  Jeho- 
ram  king  of  Judah  begin  to  reign.  26.  Two  and 
twenty  years  old  was  Ahaziah  when  he  began  to 
reign  ;  and  he  reigned  one  year  in  Jerusalem.  And 
his  mother's  name  was  Athaiiah,  the  daughter  of 
Omri  king  of  Israel.  27-  And  he  walked  in  the 
way  of  the  house  of  Ahab,  and  did  evil  in  the 
sight  of  the  Lord,  as  did  the  house  of  Ahab:  for 
he  was  the  son-in-law  of  the  house  of  Ahab.  28. 
And  he  went  with  Joram  the  son  of  Ahab  to  the 
war  with  Hazael  king  of  Syria  in  Ramoth-gilead  ; 
and  the  Syrians  wounded  Joram.  29-  And  king 
Joram  went  back  to  be  healed  in  Jezreel  of  the 
wounds  which  the  Syrians  had  given  him  at  Ra- 
moth,  when  he  fought  against  Hazael  king  of  Sy- 
ria. And  Ahaziah  the  son  of  Jehoram  king  of  Ju- 
dah went  down  to  see  Joram  the  son  of  Ahab  in  Jez- 
reel, because  he  was  sick. 

As  among  common  persons,  there  are  some  that  we  call  little 
men,  who  make  no  figure,  are  little   regarded,  and    less  valued  ; 
so    among    kings,    there    are   some  whom,   in    comparison   with 
others,  we  mav  call  little  kings.  This  Ahaziah  was  one  of  these  : 
he  looks  mean  in  the  history,  and,  because  wicked,  in  God's  ac- 
count, vile.     It   is  too  plain  an  evidence   of  the  affinity  between 
Jehoshaphat  and  Ahab,  that   they  had   the  same  names  in  their 
families,  at  the  same  lime,  in   which,  we  may  suppose,  they  de- 
signed to  compliment  one  another.      Ahab  ha<l  two  sons,  Ahazia 
and  Jehoram,  who  reigned  successively  ;  Jehoshaphat  had  a  so 
and  grandson  named  Jehoram  and  Ahaziah,  who,  in  like  manner 
reigned  successively.     Names  indeed   do   not  make  natures,  bu 
it  was  a  bad  omen  to  Jehoshaphat's  family,  to  borrow  names  fron 
Ahab's  ;  or  if  he  lent  the  names  lo  that  wretched  family,  he  coulf 
not  communicate  with  them  the  devotion  of  their  significations 
Ahaziah,  Taking  hold  of  the  Lord  ;  and  Jehoram,  The  Lord  ex- 
alted. 

Ahaziah  king  of  Israel  had  reigned  but  two  years,  Ahazial 
king  of  Judah  reigned  but  one.  We  are  here  told  that  his  re- 
lation to  Ahab's  family  was  the  occasion, 

1.  Of  his  wickedness  ;  (t».  27.)  He  walked  in  the  way  of  tht 
house  of  Ahab,  that  idolatrous,  bloody  house  ;  for  his  molher  wai 
Ahab's  daughter,  ».  26.  So  that  he  sucked  in  wickedness  with 
his  milk.  Partus  sequiiur  ventrem — The  child  may  be  expected 
to  resemble  the  mother.  When  men  choose  wives  for  themselves, 
they  must  remember  they  arc  choosing  mothers  for  their  children, 
and  are  concerned  to  choose  accordinely. 

2.  Of  his  fall  ;  Joram,  his  mother's  brother,  courted  him  to 
join  with  him  for  the  recovery  of  Ramoth-gilead,  an  attempt 
fatal  to  Ahab  ;  so  it  was  to  Joram  his  son,  for  in  that  expedition 
he  was  wounded,  [v.  28.)  and  returned  to  Jezreel  to  be  cured, 
leaving  his  army  there  in  possession  of  the  place.  Ahaziah  was 
likewise  returned,  but  went  to  Jezreel,  to  see  how  Jehoram  did, 
V.  29.  Providence  so  ordered  it,  that  he  who  had  been  debauched 
by  the  house  of  Ahab,  might  be  cut  off  with  them,  when  the 
measure  of  their  iniquity  was  full,  as  we  shall  find  in  the  next 
chapter.  They  who  partake  with  sinners  in  their  sin,  must  expect 
to  partake  with  them  in  their  plagues. 

CHAP.  IX. 

Hazael  and  Jehu  tcerethe  men  that  iveve  designed  to  he  the  insiniminis  »/  Gnd's 
justice  in  piittisltinsr  and  desfrotjing  the  house  of  Ahuh.  FJijuU  ti  as  hidden 
lo  aj>imiil  them  to  this  service  ;  hut,  upon  Ahah's  humiUatiiia.  u  reprieve 
u-its  granted^  and  so  it  tnw  te/t  to  Elisha  to  appoint  them.  [JftzneCs  e  ivU' 
tion  to  the  throne  of  Syria  we  read  of  in  the  fore}>i>iiif(  chapter  ;  and  we 
must    non)  ntttind  Jehu  to  the  throne  of  Israel;  fur  him  that  escapetn  the 


Before  Christ  8.14. 


II  KINGS,  IX. 


Jehu  atiointeJ  King 


gword  of  Ilazafl^  as  Joram  nritl  Ahaziii}i  tiitl.  Jt'f.u  tnu^t  shty,  of  which  thU 
chapter  gives  vs  an  ncceintt.  I.  A  tonnnis^ion  is  sfjit  to  Jehu  btj  the  hand  of 
one  of  the  prophets,  to  take  upon  hint  the  goieintncfit,  anit  dcsiruy  the  house  oj 
Ahab,  v.l. .  10.  //.  Here  is  his  spi-edy  e.Timtinn  of  this  cominission,  1.  He 
communicates  it  to  his  captains,  r.  11  . .  15.  2.  }le  marrhrs  tlirectly  to  Jezreel, 
r.  16..20.  and  there  dhpatches,  (\.),lnmH  king  nf  Isnirl,  r.  20..2G. 
{2.)Ahaziah  king  nf  Judah,  v.  27.  .2«.     (3.)  Jeztbt',  r.  30..37. 

AND  Elisha  the  prophet  calltMi  one  of  the 
children  of  tlie  prophets,  ;uid  said  iinto 
him.  Gird  up  thy  loins,  and  take  this  hox  of  oil 
In  thine  hand,  and  go  to  Raniotli-gilead  :  2.  And 
when  thou  comest  thither,  look  out  there  Jehu  the 
son  of  Jehoshaphat  the  son  of  Nimshi,  and  go  in, 
and  make  him  arise  up  from  among  his  brethren, 
and  carry  iiim  to  an  inner  chamber;  3.  Then 
take  the  box  of  oil,  and  pour  it  on  his  head,  and 
say.  Thus  saith  tlie  Lord,  I  have  anointed  ihee 
king  over  Israel.  Then  open  tiie  door,  and  flee, 
and  tarry  not.  4.  So  the  young  man,  even  the 
young  man   the  prophet,  went  to    Ramolii-gilead. 

5.  And  when  he  came,  behold,  the  captains  of  the 
host  wete  sitting;  and  he  said,  I  iiave  an  errand 
to  thee,  O  captain.  And  Jehu  said.  Unto  which 
of  all    us?      And   he    said,   'I'o  tiiee,    O   captain. 

6.  And  he  arose,  and  went  into  the  house;  and 
he  poured  the  oil  on  his  head,  and  said  unto 
him.  Thus  saith  the  Lord  God  of  Israel,  I  have 
anointed  thee  king  over  tlie  people  of  the  Lord, 
even  uver  Israel.  7.  And  thou  shalt  smite  the 
house  of  Ahab  thy  master,  that  I  may  avenge  the 
blood  of  my  servants  the  propliets,  and  the  blood 
of  all  the  servants  of  the  Lord,  at  the  hand  of 
Jezebel.  8.  For  the  whole  house  of  Ahab  shall 
perish:  and  I  will  cut  off  from  Ahab  him  that 
pissetii  against  the  wall,  and  hini  that  is  shut  up 
and  left  in  Israel:  9.  And  I  will  make  the  house 
of  Aha!)  like  the  house  of  Jeroboam  the  son  of 
Nebat,  and  like  the  house  of  Baasha  the  son  of 
Ahijah  :  10.  An<l  the  dogs  shall  eal  Jezebel  in  the 
portion  of  Jezreel,  and  t/tcre  sliall  be  none  to  bury 
her.     And  he  opened  the  door,  and  fled. 

Wc  liave  lierp.  Ilie  anointing;  o-f  Jelui  to  lie  King,  who  was,  at 
(his  lime,  a  coiiiniaiider  (pmhahlv  (•(irniMaiKloi-in-chief)  of  the 
forces  eiii|)h)\cd  at  Ramoth-gileafI,  v.  1  4.  There  he  was  fighting 
/or  tlie  king  his  master,  but  received  orders  fron\  a  higher  King 
)o  fight  against  him.  It  does  not  appear  that  Jehn  aimed  at  the 
government,  or  that  lie  ever  thought  of  it,  hnt  the  commission 
given  liim  was  a  perfect  surprise  to  him.  Some  think  that  he  had 
heen  anointed  before  by  Elijah,  whom  God  ordered  to  do  it,  but 
privately,  and  with  an  intimation  that  he  must  not  act  till  further 
orders;  as  Samuel  anointed  David  long  before  he  was  to  come  to 
the  throne:  but  that  is  not  at  all  probable,  for  then  we  must 
suppose  Elijah  had  anointed  Hazael  loo.  No,  when  God  bade 
him  do  these  things,  he  bade  him  anoint  Elisha  to  be  prophet  in 
his  room,  to  do  them  when  he  was  gone,  as  God  should  direct 
him. 

Here  is, 

I.  The  commission  sent.  Elisha  did  nut  go  himself  to  anoiut 
Jehu,  because  he  was  old,  and  unfit  for  such  a  journey,  and  so 
well  known  that  he  could  not  do  it  privately,  conld  not  go  and 
cnme  withou.  •   therefore  he  sends  one  of  the  sons  af 


the  prophets  to  do  it,  v.l.  They  not  only  reverenced  him  a« 
their  fulber,  c/j.2. 15.  but  observed  and  obei/rd  him  as  their 
father.  This  service  of  aiioinling  Jehu,  1.  Had  danger  in  it, 
(1  Sam.  16. 2.)  and  llierefore  it  was  not  fit  that  Eli.siia  should 
expose  himself,  but  one  of  the  sons  of  the  prophets,  whose  life  was 
of  less  value,  and  who  could  do  it  with  less  danger.  2.  It  re- 
quired labour,  and  therefore  filler  for  a  young  man  in  hi.s  full 
strength.  Let  youth  work,  and  age  direct.  3.  Yet  it  was  an 
honourable  piece  of  service,  to  anoint  a  king,  and  he  that  did  it 
might  hope  to  be  preferred  for  it  afterward,  and  llierefore,  for 
the  encouragement  of  the  yonng  prophets,  Elisha  empioved  one 
of  them :  he  would  not  engross  all  the  honours  to  himself,  nor 
grudge  the  young  prophets  a  share  in  them. 

When  he  sent  him,  (1.)  He  put  the  oil  into  his  hand,  with 
which  he  must  anoint  Jehu.  Take  this  box  of  oil.  Solomon  was 
anointed  with  oil  out  of  the  tabernacle.  1  Kings,  l.:39.  That  could 
not  now  be  had,  but  oil  from  a  prophets  hnnd  was  equivalent  to 
oil  out  of  God's  house.  It  was  not  the  constant  practice  to  anoint 
kings,  but  upon  the  disturbance  of  tlie  succession,  as  in  the  case 
of  Solomon  ;  or  Ihe  interruption  of  it,  as  in  Ihe  case  of  Joash, 
e//.11.12.  or  the  translation  of  the  government  to  a  new  family, 
as  here,  and  in  the  case  of  David ;  yet  it  might  be  used  generally, 
lliough  the  scripture  does  not  mention  it.  (2.)  He  put  the  words 
into  his  ?7ioM//i,  which  he  must  say,  v.  3.  J  have  anointed  thee 
king,  and,  no  doubt,  told  him  all  the  rest  that  he  said,  ti.7..]0. 
Those  whom  God  sends  on  his  errand,  shall  not  go  without  full 
instructions. 

He  also  ordered  him,  [  1 .]  To  do  it  privately ;  to  single  out  Jehu 
from  the  rest  of  the  captains,  and  anoint  him  in  an  inner  chamber 
V.2.  that  Jehu's  confidence  in  his  commission  might  be  tried,  whea 
he  had  no  witness  to  attest  it;  his  being,  of  a  sudden,  animated 
for  Ihe  service,  would  be  |)roof  sufficient  of  bis  being  anointed  to 
it,  there  needed  no  otlier  proof.  The  thing  signified  was  the  beat 
evidence  of  the  sign.  [2.]  To  do  it  expediliousiv  ;  when  he  went 
about  it,  he  must  gird  up  his  loins ;  when  he  had  ilone  it,  he  must 
flee  and  not  tarry  for  a  fee,  or  a  treat,  or  to  see  what  Jehu  wouicj 
do.  It  becomes  the  sons  of  the  prophets  to  be  (juick  and  lively  at 
their  work,  to  go  about  it,  and  go  through  it,  as  men  that  hate 
sauntering  and  trifling.    They  should  be  ns  angels  that  fiv  swiftly. 

II.  The  commission  delivered.  The  voung  prophet  did  his 
business  with  dispatch;  was  at  Rainolh-gilead  preseiillv,  ti.4. 
There  he  found  the  general  officers  silling  together,  either  at 
dinner,  or  in  a  council  of  war,  v.ii.  With  the  assurance  that 
became  a  messenger  from  God,  nolwilhstaiidiiig  Ihe  nieaniiess  of 
his  aj)pearance,  he  called  Jehu  out  from  Ihe  rest,  not  wailing  his 
leisure,  or  begging  his  pardon  for  disliirbing  him,  but  as  one  having 
authority,  I  have  an  errand  to  thee,  U  captain.  Perhaps  Jehu  had 
some  intimation  of  his  business;  and  llierefore,  that  be  might  not 
seem  too  forward  to  catch  at  the  honour,  lie  asked,  To  which  of 
all  us?  That  it  might  not  be  said  aflcrward,  he  got  it  byspeakin"^ 
first,  but  they  might  all  be  satisfied  he  was  indeed  Ihe  person 
designed. 

When  the  |)ropliet  had  him  ahme,  he  anointed  liim,  v.  6.  The 
anointing  of  the  Spirit  is  a  hidden  thing,  that  new  name,  which 
none  knows  but  they  that  have  it.     Herewith, 

1.  He  invests    him  with   Ihe  royal    dignity;     Thus   saith  Ihe 
Lord  God  of  Israel,  whose   messenger  I  am,  in  his  name  I  have 
anointed  thee  king  over  the  people  oj'  the  Loril.     He  gives  him  an 
uncontestable    title,   but   reminds  him   that   he    was  made  king, 
(1.)  By  ihe  God  of  Israel;  from  him  he  must  see  his  power  de- 
rived, for  by  him  kings  reign,  for  him  he  must  use  it,  and  to  him 
he  must  be  accountable.     Magistrates  are  the  ministers  of  God, 
and  must  therefore  act  in   dependence   ujjon  him,  and   with   an 
entire  devotedness  to  him  and  to  his  glory.     (2.)  Over  the  Israc 
of  God;  though  the   people  of  Israel  were  wretciicdiy  corrupted 
and  had  forfeited  all  the  honour  of  relation  to  God,  yet  they  ar 
here  called  the  people  of  the  Lord,  for  he  had  a  right  to  them,  a 
had  not  yet  given  tlieiii  a  bill  of  divorce.  Jehu  must  look  upon 
people  he  was  made  king  of,  as  the  people  of  the  Lord,  not  as 
vaMtU,  but  God's  freemen,  his  tons,  his  first-born,   not  to 


Before  Christ  884 


II  KINGS.  IX. 


.K-lni  anointed  Kin^. 


abused  or  (vrannized  over  ;  God's  people,  .tikI  tlieiefore  to  be 
iiiled  tor  liiiii,  and  according  to  liis  laws. 

"2.  lie  instructs  him  in  his  |ireseiit  service,  which  was  to  destroy 
all  the  house  of  Ahali  ;  {v.  7.)  not  that  he  might,  clear  his  o\vn  wav 
lo  llie  throne,  and  secnje  to  hiriiseit  the  ))ossession  of  it,  bnt  lh.it 
lie  might  execute  tlie  judgments  of  God  upon  that  guilty  and  ob- 
noxious faniily.  He  calls  Ahali  his  master,  that  the  relation  might 
be  no  objection.  "  He  was  thy  master  ;  and  to  lift  up  thy  hand 
against  his  son  and  successor,  woidd  be  not  only  base  ingratitude, 
but  treason,  rehellion,  and  all  that  is  bad,  if  thou  liadst  not  an 
immediate  command  from  God  to  do  it:  but  thou  art  under 
liiglier  obligations  to  thy  Master  in  heaven,  than  to  thy  master 
Ahab  ;  He  has  determined  that  the  whole  house  of  Ahab  shall  pe- 
rish, and  by  thy  hand  ;  fear  not,  has  not  he  commanded  thee  ? 
Fear  not  sin  ;  his  command  will  justify  thee  and  bear  thee  out  : 
fear  not  danger  ;   his  command  v\ill  secure  and  prosper  thee." 

That  he  might,  intelligently,  and  in  a  ri^ht  manner,  do  this 
great  execution  on  the  house  of  Ahab,  he  tells  them, 

(I.)  What  was  their  crime,  what  the  ground  of  the  controversy, 
and  wherefore  God  had  this  (piarrel  with  them,  that  he  might 
have  an  eye  to  that  which  God  had  an  eye  lo,  and  that  was  the 
blood  of  Ood's  servants  the  prophets,  and  his  other  faithful  wor- 
sliip|)ers,  which  they  had  shed,  and  which  ninst  now  be  required  at 
the  hand  of  Jezebel.  That  they  were  idolaters,  was  bad  enough, 
and  merited  all  that  was  brought  upon  iheni  ;  yet  that  is  not  men- 
tioned here,  but  the  controversy  (iod  has  with  them,  is,  for  their 
being  persecutors  ;  not  so  much  their  throwing  down  God's  altars, 
as  their  staying  his  prophets  with  the  sword.  Nothing  (ills  the 
measure  of  the  ini(piily  of  any  prince  or  people  so  as  this  does,  or 
brings  a  surer  and  sorer  ruin.  This  was  the  sin  that  brought  on 
Jerusalem  its  first  destruction,  (2  Cliron.  36.  16  )  and  its  final  one, 
Matth.  23.  37,  38.  Jezebel's  « boredoms  and  witchcrafts  were 
not  so  provoking  as  hi  r  per-eculinu  ihe  prophets,  killing  some, 
and  driving  the  rest  into  corners  and  cines,   I  Kiiii;s  18.  4. 

(2.)  What  was  their  doom  ;  they  were  sentenced  lo  utter  de- 
struction ;  not  to  be  corrected,  but  to  be  cut  ofl',  and  rooted  out. 
This  Jehu  must  know,  that  his  eye  nrnlit  not  spare  for  pity,  fa- 
vour, or  aft'ection.  All  that  belonged  to  Ahab,  must  be  slain,  v.  8. 
A  pattern  is  given  him  of  the  destruction  intended,  in  the  destruc- 
tion of  the  familirs  of  Jeroboam  and  Uaasha  ;  {v.  9.)  and  he  is  par- 
ticularly directed  to  throw  Jezei>el  to  the  dogs,  v.  10.  The  whole 
stock  of  royal  blood  was  little  enough,  and  too  little,  lo  atone  for 
the  blood  of  the  prophets,  the  saints,  and  martyrs,  which,  in  God's 
account,  is  of  great  price. 

The  prophet,  having  done  this  errand,  made  the  best  of  his  way 
home  again,  and  left  Jehu  alone  to  consider  what  he  had  to  do, 
and  to  beg  direction  from  Go  I. 


11.  Tlien  Jehu  catne  forth  to  the  servants  of  hi.s 
lord  ;  and  one  said  unto  him,  h  all  well  ?  Where- 
fore came  this  mud  Je//ow  to  thee?  And  he  said 
unto  them,  Ye  know  the  man,  and  his  communi- 
cation. 12.  And  they  said,  It  is  false  ;  tell  us 
now.  And  he  said.  Thus  and  thus  spake  he  to  me, 
sayin?,  .Thus  saith  the  Lord,  I  have  anointed  thee 
king  over  Israel.  1.3.  Then  they  hasted,  and  took 
every  man  his  garment,  and  put  if  under  him  on 
the  top  of  the  stairs,  and  blew  the  trumpets,  say- 
ing, Jehu  is  king.  14.  So  Jehu  the  son  of  Jeho- 
shaphat  the  son  of  Nimshi  conspired  against  Jo- 
ram.  (Now  Joram  had  kept  Ramoth-gilead,  he 
and  all  Israel,  because  of  Hazael  king  of  Syria. 
15.  But  king  Joram  was  returned  to  be  healed  in 
•lezreel  of  the  wounds  which  the  Syrians  had  given 
liim,   when   he  fought    with   Hazael    king  of   Syria.) 


And  Jehu  said,  It'  it  be  your  mnds,  l/iei?  let  none 
go  forth  ?ior  escape  out  of  the  city  to  go  to  tell  it  in 
Jezreel. 


Jehu,  after  some  pause,  returned  to  his  place  at  the  board, 
taking  no  notice  of  what  had  passed,  but,  as  it  should  seem,  de- 
signing, for  the  present,  to  keep  it  to  himself,  if  they  had  not 
urged  him  lo  discover  it.  Let  us  therefore  see  what  passed  be- 
tween him  and  the  captains. 

1.  With  what  contem|)t  the  captains  speak  of  the  young  pro- 
phet ;  (r.  II.)"  Wherefore  eamc  this  mad  fellow  to  thee  ?  \Vhat 
business  has  he  with  thee  '.  And  why  w<iuldest  thou  humour  him  so 
far  as  to  retire  for  conversation  wilh  him;  Are  prophetscompany 
for  captains?"  They  call  him  a  mad  fellow,  because  he  was  one  of 
those  that  would  not  ruji  with  them  to  an  excess  of  riot,  (1  Pet.  4. 
4.)  but  that  lived  a  life  of  self-denial,  morlihcation,  and  contempt 
of  the  world,  and  spent  their  time  in  devotion  ;  for  these  things  they 
thought  the  prophets  were  fools,  and  the  spiritnal  men  were  mad, 
Hos.  9.  7.  Note,  Those  that  have  no  religion,  commonly  speak 
with  disdain  of  those  that  are  re  liuions,  and  look  upon  them  asinad. 
They  said  to  our  Saviour,  He  is  beside  himself;  of  John  Baptist,  He 
has  a  devil,  is  a  poor  melancholv  man  ;  of  St.  Paul,  Much  learning 
has  made  him  mad.  The  highest  wisdom  is  thus  represented  as 
folly,  and  those  that  best  understand  themselves,  are  looked  upon 
as  beside  themselves.  Perhaps  Jehu  intended  it  for  a  rebuke  to  his 
friends,  when  he  said,  "  Ye  know  the  man  to  be  a  prophet,  why 
then  do  ye  call  him  a  mad  fellow  ?  Ye  know  the  way  of  his  com- 
munication to  be  not  from  madness,  but  inspiration."  Or,  "  Being 
a  prophet,  you  may  guess  what  his  business  is,  to  tell  me  of  my 
faults,  and  to  teach  me  my  duty  ;  I  need  not  inform  you  concern- 
ing it."  Thus  he  thought  to  have  put  them  off,  but  they  urged 
him  to  tell  them.  "  It  is  false,"  say  they,  "  we  cannot  conjecture 
what  was  his  errand,  and  therefore  tell  us."  Being  thus  pressed 
to  it,  he  told  them  that  the  prophet  had  anointed  him  king,  and, 
it  is  probable,  showed  tliein  the  oil  upon  his  head,  v.  12.  He 
knew  not  bnt  some  of  them,  either  out  of  loyalty  to  Joram,  or 
envy  of  him,  might  oppose  him,  and  go  near  to  crush  his  interest 
in  its  infancy  ;  but  he  relied  on  the  divine  appointment,  and  was 
not  afraid  to  own  it,  knowing  whom  he  had  trusted  :  he  that 
raised  him,  would  stand  by  him. 

2.  With  what  respect  they  compliment  the  new  king,  upon  the 
first  notice  of  his  advancement,  v.  13.  How  meanly  soever  they 
thought  of  the  prophet  that  anointed  him,  and  of  his  office,  they 
expressed  a  great  veneratiim  for  the  royal  dignity  of  him  that  was 
anointed,  and  were  very  forward  lo  proclaim  him  with  sound  of 
trumpet.  In  token  of  their  subjection  and  allegiance  to  him,  their 
affection  to  his  person  and  government,  and  their  desire  to  see 
him  high  and  easy  in  if,  they  put  their  garments  under  him,  that 
he  might  stand  or  sit  upon  llieni  onihe  top  nf  the  stairs,  in  sight 
of  the  soldiers,  who,  upon  the  first  intimation,  came  together  to 
grace  ihe  solemnity.  God  put  it  into  their  hearts  thus  readily  to 
own  him,  for  he  turns  the  hearts  of  people  as  well  as  kings,  like 
the  rivers  of  water,  into  what  channel  he  pleases.  Perhaps  they 
were  disquieted  at  Joram's  government,  or  had  a  particular  aflec- 
tion  for  Jehu  ;  however,  it  seems,  things  were  ripe  for  the  revo- 
lution, and  they  all  came  into  Jehu's  interest,  and  conspired 
against  Joram,  v.  14. 

3.  With  what  caution  Jehu  proceeded.  He  had  advantages 
against  Joram,  and  he  knew  how  to  improve  them.  He  had  the 
army  with  him  :  Joram  had  left  it,  and  was  gone  home  badly 
wounded.  Jehu's  good  conduct  ajjpears  in  two  things  ;  (1.)  That 
he  complimented  the  captains,  and  would  do  nothing  without  their 
advice  and  consent;  ("  If  it  be  your  minds,  we  will  do  so  and  so, 
else  not;")  (herebv  inlimaliiiir  the  deference  he  paid  to  their  judg- 
ment, and  Ihe  confidence  he  bad  in  their  fidelity,  both  which  tend- 
ed to  please  ami  fix  them.  It  is  the  wisdom  of  those  that  would 
rise  fast,  and  stand  firm,  to  take  their  friends  along  with  them. 
(2.)  Thus  he  contrived  to  surp.-ise  Joram  ;  arid,  in  order  thereto, 
to  come  upon  him  with  speed,   ind  to  prevent  his  having  notice  of 


Before  c;iirisl  iW4. 


U  KINGS,  IX. 


John's  Approacli  U>  JezreeL 


wliiil  wns  now  <l(inc  :  "/.(■/  nniic  r/n  forth  In  tell  it  in  Jezreel, 
llinl,  as  a  snare,  llie  ruin  may  c-mne  on  liiiii  and  liis  lionse."  The 
bU(l(icrinrss  of  an  allack  sometimes  tnnis  to  as  good  an  account  as 
\\\v  force  of  it. 

16.  So  Jehu  rode  in  a  cliariot,  and  went  to 
Jezveel;  for  Joram  lay  there.  And  Ahaziah  king 
of  Jiidali  was  come  down  to  see  Jorani.  17.  And 
lliere  stood  a  watchman  on  tlie  tower  in  Jezreel, 
and  lie  spied  tiie  company  of  Jehu  as  he  came,  and 
sai<l,  I  see  a  company.  And  Joram  said,  Take  an 
horseman,  and  send  to  meet  them,  and  let  him  say, 
Js  it  peace?  18.  So  tliere  went  one  on  horseback 
lo  meet  him,  and  said,  Tims  sailli  liie  king",  Is  it 
peace?  And  Jehu  said,  What  hast  thou  lo  do  with 
peace?  turn  thee  behind  me.  And  the  watcliir.,iii 
told,  saying,  The  messenger  came  to  lliem,  but  he 
cometh  not  again.  19.  Then  he  sent  out  a  second 
oi\  horseback,  which  came  lo  them,  and  said,  Tli'is 
sailli  Ihe  king,  Js  it  peact^?  And  .lehii  answered, 
Wlial  hast  thou  to  do  with  peace?  turn  thee  behind 
1...-.  "JO.  .Ami  liie  walclimaii  t  Mn,  .-.i \  i .,^.  I le  came 
even  niilii  lliem,and  cometh  not  ag;iiii:  and  IIk^ 
driving  is  like  Ihe  driving  of  .leliu  the  son  of 
Nimshi;  for  he  drivelh  furiously.  21.  And  .loraiii 
said.  Make  ready.  And  his  chariot  was  made 
ready.  And  Joram  king  of  Israel  and  Aliaziaii 
king  of  Jiidah  went  out,  each  in  his  chariot,  and 
ihey  went  out  against  Jehu,  and  met  him  in  the 
portion  of  Naboth  the  Jezreelite.  22.  And  it  came 
to  pass,  when  Joram  saw  Jehu,  that  he  said,  Is  it 
peace,  Jehu?  And  he  answered.  What  peace,  so 
long  as  the  whoredoms  of  thy  mother  Jezebel  and 
her  witchcrafts  are  50  many  ?  23.  And  Joram  turned 
his  hands,  and  fled,  and  said  to  Ahaziah,  There  is 
treachery,  O  Ahaziah.  24.  And  Jehu  drew  a  bow 
with  his  full  strength,  and  smote  Jehoram  between 
his  arms,  and  the  arrow  went  out  at  his  heart,  and 
he  sunk  down  in  his  chariot.  25.  Then  said  Jehu 
to  Bidkar  his  captain.  Take  up,  and  cast  him  in 
the  portion  of  the  field  of  Naboth  the  Jezreelite : 
for  remember  how  that,  when  I  and  thou  rode 
together  after  Ahab  his  father,  the  Lord  laid  this 
i)urthen  upon  him;  26.  Surely  I  have  seen  yester- 
day the  blood  of  Naboth,  and  the  blood  of  his 
sons,  sailli  the  Lord;  and  I  will  requite  thee  in 
this  plat,  saith  the  Lord.  Now  therefore  take  a/trf 
cast  him  into  the  plat  of  ground,  according  to  the 
word  of  the  Lord.  27.  But  when  Ahaziah  the 
king  of  Judah  saw  this,  he  fled  by  the  way  of  the 
garden-house.  And  Jehu  followed  after  him,  and 
laid,  Smite  him  also  in  the  chariot.  And  they  did 
to  at  the  going  np  to  Gur,  which  is  by  Ibleam. 
And  he  fled  to  Megiddo,  and  died  there.  28.  And 
his  servants  carried  him  in  a  chariot  to  Jerusalem, 
and  buried  him  in  his  sepulchre  with  his  fathers  in 
the  city  of  David.     29.  And  in   the  ek^enlh    vear 


of  Joram  tiie  son  of  Ahab,  began  Ahaziah  to  rerjr'j 
over  Judah. 


From  Rainolh-gilead  to  Jezreel  was  more  ihnri  one  dm  « 
march;  about  the  mid-way  between  them,  the  river  Jordan  njusl 
be  crossed.  We  m^y  suppose  Jehu  to  have  marched  with  all 
possible  expc<lition,  and  lo  have  taken  Ihe  nimosi  precaution  lo 
prevent  the  tidings  from  getting  to  Jezreel  before  iiim ;  and,  at 
length,  we  have  him  within  sight  first,  and  then  within  reach,  of 
the  devoted  king. 

I.  Joram's  watchman  discovers  him  first  at  a  distance,  him  and 
his  retinue,  and  gives  notice  lo  the  king  of  the  approach  of  a 
company,  whether  of  friends  or  foes  he  cannot  tell.  Bnl  the  king 
(impatient  to  know  what  is  the  matter,  and  perhaps  jealous  lliat 
the  Syrians,  who  had  wounded  him,  had  traced  him  by  the  l)lo(]d 
to  his  own  palace,  and  were  coming  to  seize  him)  sent  first  one 
messenger,  and  then  another,  to  bring  him  intelligence,  i;.17.19. 
He  had  scarcelv  recovered  the  fright  he  was  put  into  in  the  batllc, 
and  his  guilty  conscience  put  hiu)  into  a  continual  terror.  Eai  li 
messenger  asked  the  same  rpieslion,  "  h  it  peace?  Are  you  fur 
IIS,  or  for  our  adversaries?  Do  \ou  briii'i  good  tidings,  or  bad  ?" 
I'^acii  h.\d  tlie  Slime  answer,  Ulint  Inisl  l/mu  In  tin  u-ilk  jinin-^ 
liini  l/icc  lieltiiid  me,  v.  IB,  U).  as  if  lie  had  said,  "  ll  i.s  not  tu  line, 
but  lo  Inn,  llial  sent  thee,  that  I  will  fiiw  um.i',  ;  i.  i  llu  mil  ' 
Mil. II  consult  thv  own  Milely,  turn  Ihce  be/iind  me,  and  inli^l  Ihv- 
■ii'll  aii;ong  my  followers."  The  «alchnian  gives  nolice  liiat  lln: 
111!  >^seiigers  Here  taken  prisoners;  and,  at  length,  observes  llial  Ihn 

i  I'-hder  o!  Ihis  troop  drove  like  Jehu,  who,  it  seeuis,  was  noted  fi.r 
driving  furionsiv,  therebv  discovering  himself  lo  be  a  man  ol  a  ho) 
easier  spirit,  intent  upon  his  business,  and  pushing  forward  with 
all  his  might.  A  man  of  such  a  violent  temper  was  fittest  for  the 
service  to  which  Jehu  was  designated.  Tl.e  wisdom  of  God  is  seen 
in  the  choice  of  proper  instruments  to  be  employed  in  his  work. 
Bill  it  is  not  much  for  any  man's  reputation  to  be  known  by  lua 
fury.  He  that  has  rule  over  his  own  spirit  is  better  than  ihe 
miglily.  The  Chaldee  paraphrase  gives  this  a  contrary  sense  :  I'he, 
Icadiny  is  like  that  of  Jehu,  for  he  leads  quietly.  And,  it  should 
seem,  he  did  not  come  up  very  fast,  for  then  there  had  not  been 
time  for  all  this  that  passed.  And  some  think  he  chose  to  march 
slowly,  that  he  might  give  Joram  time  to  come  out  to  him,  and 
so  dispatch  him  before  he  entered  llie  city. 

II.  Joram  himself  goes  out  to  meet  him,  and  takes  Ahaziah  king 
of  Judah  along  with  him;  neither  of  Ihem  eqiiipt  for  war,  as  not 
expecting  an  enemy,  but  in  haste  to  have  their  curiosity  satisfied. 
How  strangely  has  Providence  sometimes  ordered  it,  that  nieu 
have  been  in  haste  to  meet  their  ruin,  when   their  day  has  come 

to  fall : 

1.  The  place  where  Joram  met  Jehu  was  ominous,  in  the  portinn 
of  Naboth  the  Jezreelite,  u.21.  The  very  sight  of  that  ground 
was  enough  to  make  Joram  tremble,  and  Jehu  triumph  ;  for  Joram 
had  the  guilt  Naboth's  blood  fighting  against  him,  and  Jehu  had 
the  force  of  Elijah's  curse  fighting  for  him.  The  circumstances 
of  events  are  sometimes  so  ordered  by  Divine  Providence,  as  to 
make  the  punishment  answer  to  the  sin,  as  face  answers  to  face 
in  a  glass. 

2.  Joram's  demand  was  still  the  same,  "Is  it  peace,  Jehu?  Is 
all  well?  Dost  thou  come  home  thus,  flying  from  the  Syrians?  or 
more  than  a  conqueror  o\er  them?'  It  seems  he  looked  for 
peace,  and  could  not  entertain  any  other  thought.  Note,  It  is 
very  common  for  great  sinners,  even  when  they  are  upon  the  brink 
of  ruin,  to  flatter  themselves  with  an  opinion  that  all  is  well  with 
them,  and  to  cry  peace  to  themselves. 

3.  Jehu's  reply  was  very  startling;  he  answered  him  with  a 
question,  What  peace  canst  thou  expect,  so  long  as  the  whoredoms 
of  thy  mother  Jezebel,  (who,  though  queen-dowager,  was,  in 
effect,  queen-regent,)  and  her  witchcrafts,  are  so  many?  See 
how  plainly  Jehu  deals  with  him.  Formerly  he  durst  not  do  so, 
but  now  he  had  another  spirit.  Note,  Sinners  will  not  always  l)i,' 
flattered;  one  time  or  other  thev  will  have  their  own  given  Ihein, 


Before  Clirist  Oo4. 


II  KINGS,  IX. 


Joram  and  Aha/iali  sl.uii. 


Ps.36. 2.  Observe,  (I.)  He  ciiarKPs  upon  him  his  mother's 
wickedness,  because  lie  had  at  first  letirned  it,  and  then  with  his 
kiiigU  power  protected  it.  Slie  stnnds  impeached  for  whoredom, 
corporal  and  spiritual,  serving  idols,  and  serving  them  with  the 
verv  acts  of  lewdness;  for  witchcraft  liltewiw,  enchantments  and 
divinations,  used  in  honour  of  her  idols;  and  these  multiplied,  the 
whoredoms  and  the  witchcrafts  man.v ;  for  those  that  abandon 
themselves  to  wicked  courses  know  not  where  they  will  stop. 
One  fin  begets  another.  (2.)  Upon  that  account,  he  throws  him 
off  from  all  pretensions  to  peace;  "  What  peace  can  come  to  that 
house  in  which  there  is  so  much  wickedness  unrepented  of?" 
Note,  The  way  of  sin  can  never  he  the  way  of  peace,  Isa.57.21. 
What  peace  can  sinners  have  with  God,  what  peace  with  their 
own  consciences,  what  good,  what  comfort,  can  they  expect  in  life, 
in  death,  or  after  death,  who  go  on  slill  in  their  trespasses?  No 
peace  so  Ion":  as  sin  is  persisted  in  ;  hut  as  soon  as  it  is  repented 
of  and  forsaken,  there  is  peace. 

4.  The  execution  was  done  immediately.  When  Joram  heard 
of  his  mother's  crimes,  his  heart  failed  him,  he  presently  concluded 
the  lone-threatened  day  of  reckoning  was  now  come,  and  cried 
out,  "  There  is  treachery,  O  Ahaziah;  Jehu  is  our  enemy,  and  it 
is  time  for  us  to  shift  for  our  safety."     Both  fled,  and, 

(1.)  Joram  king  of  Israel  was  slain  presently,  u.24.  Jehu 
dispatched  him  with  his  own  hands.  The  bow  was  not  drawn  at 
a  venture,  as  that  which  sent  the  fatal  arrow  through  the  joints 
of  his  father's  harness,  but  Jehu  directed  the  arrow  between  his 
shoulders  as  he  fled,  (it  was  one  of  God's  arrows  which  he  has 
ordained  against  the  persecutor,  Ps.7.13.)  and  it  reached  to  his 
heart,  so  that  he  died  upon  the  spot.  He  was  now  the  top- 
branch  of  Ahab's  house,  and  therefore  was  first  cut  off.  He  died 
a  criminal,  under  the  sentence  of  the  law,  which  Jehu,  the  execu- 
tioner, pursues  in  the  disposal  of  the  dead  body.  Nabolh's  vine- 
yard was  hard  by,  which  put  him  in  mind  of  that  circumstance  of 
"the  doom  Elijah  passed  upon  Ahab,  I  will  requite  thee  in  this  plat, 
said  the  Lord,  (u.  25,  26.) /or  the  blood  nf  Naboth  himself,  and /or 
the  blood  of  his  sons,  who  were  either  put  to  death  with  him  as 
partners  in  his  crime,  or  secretly  murdered  after,  lest  they  should 
bring  an  appeal,  or  find  some  way  to  avenge  their  father's  death  ; 
or  had  broken  their  hearts  for  the  loss  of  him  ;  or  (his  whole  estate 
beine  confiscated,  as  well  as  his  vineyard)  had  lost  their  livelihoods, 
which  was,  in  effect,  to  lose  their  lives:  for  this,  the  house  of 
Ahab  must  be  reckoned  with  ;  and  that  very  pie<:e  of  ground  which 
he,  with  so  much  pride  and  pleasure,  had  made  himself  master  of, 
at  the  expence  of  the  guilt  of  innocent  blood,  now  became  the 
theatre  on  which  his  son's  dead  body  lay  exposed  a  spectacle  to 
the  world.  Thus  <Ae  Lord  is  known  by  the  judgment  which  he 
exectilplh.     Higgaion.  Selah. 

(1.)  Ahaziah  king  of  Judah  was  pursued,  and  slain  in  a  little 
lime,  and  not  far  off,  u.27,28.  [1.]  Though  he  was  now  in 
Juratii's  company,  he  had  not  been  slain,  but  that  he  was  joined 
«illillie  hoTise  of  Ahab  both  in  affinity  and  in  iniquity:  he  was 
one  of  lliem  ;  so  he  had  made  himself  by  his  sins,  and  therefore  he 
iiiiisl  U\v  as  thev  fare.  Yet,  [2.]  Perhajjs  he  had  not  at  this  time 
f  .lien  with  Ihcm,  if  he  had  not  been  found  in  company  with  them. 
It  is  a  (bniirerous  thing  to  associate  with  evil-doers;  we  maybe 
tulaiiglid  liolh  in  guilt  and  misery  by  it. 

.'10.  And  when  .lehu  was  come  to  Jezrcel,  Jeze- 
(lel  lir.ud  of  it ;  and  she  painted  her  face,  and  tifed 
tier  l:pad,  and  looked  out  at  a  window.  31.  And 
,'i.s  .Jcliii  entered  in  at  the  gate,  she  said,  Had 
Zimri  peace,  who  slew  his  master?  32.  And  he 
lifted  lip  ills  face  to  the  window,  and  said,  Who  is 
mi  inv  side?  who?  And  tliere  looked  out  to  iiim 
two  or  three  euimclts.  33.  And  he  said,  Throw 
ner  down.  So  tiiey  ihrew  her  down;  and  some  of 
her  hlood  was  sprinkled   on  the  wall,  and  on  the 


horses:  and  he  trode  her  under  foot.  34.  And 
when  he  was  come  in,  he  did  eat  and  drink,  and 
said,  Go,  see  now  this  cursed  woman,  and  biirv 
her:  for  she  is  a  king's  daughter.  35.  And  tiuj 
went  to  bury  her;  but  they  found  no  more  of  het 
than  the  skull,  and  the  feet,  and  the  palms  of  hcl 
hands.  36.  Wherefore  they  came  again,  and  told 
him.  And  he  said.  This  is  the  word  of  the  Lord, 
which  he  spake  by  his  servant  Elijah  the  Tishbite, 
saying.  In  the  portion  of  Jezreel  shall  dogs  eat  the 
flesh  of  Jezebel:  37.  And  the  carcase  of  Jezebel 
shall  be  as  dung  upon  the  face  of  the  field  in  tii^ 
portion  of  Jezreel;  so  that  they  shall  not  say.  This 
is  Jezebel. 


The  greatest  delinquent  in  the  house  of  Ahab,  was,  Jezebel :  it 
was  she  that  introduced  Baal ;  slew  the  Lord's  prophets;  contrived 
the  murder  of  Naboth;  stirred  up  her  husband  first,  and  then  her 
sons,  to  do  wickedly;  a  cursed  woman  she  is  here  called,  r.  34. 
a  curse  to  the  country,  and  whom  all  that  wished  well  to  their 
country  had  a  curse  for:  three  reigns  her  reign  had  lasted,  but  now, 
at  length,  her  day  is  come  to  fall.  We  read  of  a  false  proplie^tess 
in  the  church  of  "Thyatira,  that  is  compared  to  Jezebel,  and  called 
by  her  name,  Rev.  2. 20.  her  wickedness  the  same,  seducing  God's 
servants  to  idolatry  ;  a  long  space  given  her  to  repent,  u.21.  as  to 
Jezebel;  and  a  fearful  ruin  brought  upon  her,  at  last,  u.22,23.  as 
here  upon  Jezebel.  So  that  Jezebel's  destruction  may  be  looked 
upon  as  typical  of  the  destruction  of  idolaters  and  persecutors, 
especially  that  great  whore,  that  mother  of  harlots,  that  hath 
made  herself  drunk  nith  the  blood  of  saints,  and  the  nations  drunk 
with  the  wine  of  her  fornicalions,  when  God  shall  put  it  into  thf 
heart  of  the  kings  of  the  earth  to  hate  her.  Rev.  17. 5, 6, 16.  Novi 
here  we  have, 

I.  Jezebel  daring  the  judgment.  She  heard  that  Jehu  had  slain 
her  son,  and  slain  him  for  her  whoredoms  and  witchcrafts,  and 
thrown  his  dead  body  into  the  portion  of  Naboth,  according  to  the 
word  of  the  Lord,  and  that  he  was  now  coming  to  Jezreel,  where 
she  could  not  but  expect  herself  to  fall  next  a  sacrifice  to  hib 
revenging  sword:  now  see  how  she  meets  her  fate;  she  posted 
herself  in  a  window  at  the  entering  of  the  gate,  to  affront  Jehu, 
and  set  him  at  defiance^ 

1.  Instead  of  hiding  herself,  as  one  afraid  of  divine  vengeance, 
she  exposed  herself  to  it,  and  scorned  to  flee;  mocked  at  fear,  and 
was  not  affrighted.  See  how  a  heart,  hardened  against  God, 
will  brave  it  out  to  the  last,  run  upon  him,  even  npon  his  neck. 
Job,  15.26.  But  never  did  any  thus  harden  their  hearts  against 
him,  and  pros))er. 

2.  Instead  of  humbling  herself,  and  putting  herself  into  close 
mourning  for  her  son,  she  painted  her  face,  and  tired  her  head, 
that  slie  might  appear  like  herself,  that  is,  (as  she  thought,)  great 
and  majestic,  hoping  thereby  to  daunt  Jehu,  to  put  him  out  of 
countenance,  and  to  stop  his  career.  The  Lord  God  called  to 
/lalilness  and  girding  with  sackcloth,  but  behold  painting  and 
dressing,  walking  contrary  to  God,  Isa. 22. 12, 13.  'fherc  is  not 
a  surer  presage  of  ruin  than  an  unhumbled  heart  under  humbling 
proxidences.  Let  painted  faces  look  in  Jezebel's  glass,  and  see 
liow  thev  like  themselves. 

3.  Instead  of  trembling  before  Jehu,  the  instrument  of  God's 
vengeance,  she  thinks  to  make  him  tremble  with  that  threatening 
question.  Had  Zimri  peace,  who  slew  his  tnasier?  Observe,  ( l.)She 
took  no  notice  of  the  hand  of  God  gone  out  against  her  family, 
but  flew  in  the  face  of  him  that  was  only  the  sword  in  his  hand. 
We  are  vcrv  apt,  when  we  are  in  trouble,  to  break  out  into  a  passioi 
against  the  instruments  of  our  trouble,  when  we  ought  to  be  suit- 
missive  to  God,  and  angry  at  ourselves  only.  (2.)  .She  p'eased 
herself  with  the  thought,  that  what  John  was  now  doing  \vc>uld  rcr- 


De(orc  Christ  084. 


II  KINGS.  IX.  X. 


Jezebel's  Death. 


tainly  end  in  liis  own  ruin,  and  lliat  he  would  not  have  peace  in  it. 
He  had  cut  her  off  from  all  prctcn^iions  to  peace,  «.  22.  and  now 
slie  thinks  to  cut  him  off  likewise.  Note,  It  is  no  new  thing  for 
those  tliat  arc  doing  God's  work  to  he  looked  upon  as  out  of  the 
wav  of  peace.  Active  reformers,  faithful  improvers,  are  threatened 
with  trouhic;  but  let  them  he  in  notliing  terrified,  Phil.  1.28. 
(3.)  She  quoted  a  precedent,  to  deter  him  from  the  prosecution  of 
tills  enterprise;  "Had  Ziiiiri  peace f  No,  he  had  not;  he  came  to 
the  throne  by  blood  and  treachery,  and  within  seven  days  was 
constrained  to  burn  Ihe  palace  over  his  head,  and  himself  in  it: 
and  canst  llioii  expect  to  fare  any  better?"  Had  the  case  been 
parallel,  it  had  beeu  proper  enough  to  give  him  this  memorandum; 
for  the  judgments  of  God,  njion  llio^ie  ihnt  have  gone  before  us  in 
anv  sinful  way,  should  be  warnings  to  us  to  take  heed  of  treading 
in  llieir  sicps.  But  the  instance  of  Zimri  was  misapplied  to  Jehu  : 
Ziuiri  had  no  warrant  for  what  he  did,  but  was  incited  to  it  merely 
by  his  own  ambition  and  cruelly;  «hereas  Jehu  was  anointed  by 
one  of  the  sons  of  the  prophets,  and  did  this  by  order  from  heaven, 
which  WDuld  bear  him  out.  In  comparing  persons  and  things,  we 
must  carefully  distinguish  between  the  precious  and  the  vile,  and 
lake  heed,  lest,  from  the  fate  of  sinful  men,  we  read  the  doom  of 
useful  men. 

II.  Jehu  demanded  aid  against  her.  He  looked  up  to  the  win- 
dow, not  daunted  nt  the  menaces  of  her  impudent  but  impotent 
rage,  and  cried,  lIV/o  is  on  my  side?  who?  t).3'2.  He  was  called 
out  to  do  God's  work,  in  reforming  the  land,  and  punishing 
those  that  had  debauched  it;  and  here  he  calls  out  for  assistance 
in  the  doing  of  it;  looked  if  there  were  any  to  help,  any  to 
U])hold,  Isa.63.  5.  He  lifts  up  a  standard,  and  makes  proclama- 
tion, as  Moses,  Exod.32.26.  Who  is  on  the  Lord's  side?  And 
the  |)salmist,  Ps.  94.16.  Who  will  rise  vp  for  me  against  the 
evil-doers  ?  Note,  when  reforn)ation  work  is  set  on  foot,  it  is  time 
to  ask,  "  Who  sides  with  it  ?" 

III.  Her  own  attendants  delivering  her  ti))  to  his  j\ist  revenge. 
Two  or  three  chamberlains  looked  out  to  Jehu  with  such  a  coun- 
tenance as  encouraged  him  to  believe  they  were  on  his  side,  and  to 
them  he  called,  not  to  seize  or  secure  her  till  further  orders,  but 
immediately  to  throw  her  down,  which  was  one  way  of  stoning 
malefactors,  casting  them  headlong  from  some  stee.p  place.  Thus 
was  vengeance  taken  on  her  for  the  stoning  of  Naboth:  they  threw 
tier  down,  r.33.  If  God's  command  would  justify  Jehu,  his  com- 
inau<l  would  justify  them.  Perhaps  they  had  a  secret  dislike  of 
.fezebel's  wickedness,  and  hated  her,  though  they  served  her;  or, 
it  tiiav  be,  she  was  barbarous  and  injurious  to  those  about  her, 
and  they  were  pleased  with  this  opportunity  of  being  avenged  on 
her;  or,  observing  Jehu's  success,  they  hoped  thus  to  ingratiate 
llieniselves  with  him,  and  keep  their  places  in  his  court.  However 
it  was,  thus  she  was  most  shamefully  put  to  death,  dashed  against 
the  wall,  and  the  pavement,  and  thea  trodden  on  by  the  horses, 
which  were  all  besmeared  with  her  blood  and  brains.  See  the 
<  nd  of  pride  and  cruelty,  and  say.  The  Lord  is  righteous. 

IX .  The  very  dogs  completing  her  shame  and  ruin,  according 
to  the  prophecy.  When  Jehu  had  taken  some  refreshment  in 
the  palace,  he  l>clliought  himself  of  shewing  so  much  respect  to 
Jezebel's  sex  and  quality,  as  to  bury  her.  As  bad  as  she  was,  she 
was  a  (la4ighter,  a  king's  daughter,  a  king's  wife,  a  king's  mother; 
fio,  and  bury  her,  ti.  34.  But,  tho\igh  he  had  forgotten  what  the 
projihet  said,  (v. 10.  Dogs  shall  eat  Jezebel,)  GoA  had  not  forgotten 
it.  While  he  was  eating  and  drinking,  the  dogs  had  devoured  her 
dead  hodv,  the  dogs  that  jccnY  about  the  city,  Ps.  69.  6.  and  fed 
upon  the  carrion,  so  that  there  was  ufilhing  left  but  her  bare  skull, 
(the  painted  face  was  gone,)  and  her  feet  antl  hands.  The  hungry 
dogs  had  no  respect  to  the  dignity  of  her  extraction;  a  king's 
daughter  was  no  more  to  them  than  a  common  person.  When  we 
pam|j€r  our  bodies,  and  use  them  deliciously,  let  us  think  how  vile 
<hey  are,  and  that,  shortly,  they  will  be  either  a  feast  for  worms 
under  ground,  or  beasts  ajjove  ground.  When  notice  was  brought 
of  this  to  Jehu,  he  remembered  the  threatening,  1  Kings, 21. 23. 
The  dogs  shall  eat  Jezebel  by  the  v:all  of  Jezreel.  Nothing  should 
»vini»n  of  hrr  hut  the  monuments  of  her  infamy.  She  had  been 
voi..  >i.  17 


'■A 


used  to  appear  on  public  days  in  gn-at  slate,  and  the  crv  was, 
"This  is  Jezebel.  What  a  majestic  port  and  figure!  Mow  great 
she  looks  !"  But  now  it  shall  be  said  no  more.  We  have  oft<'ii  stcu 
the  «icked  buried,  Eccl.8. 10.  yet  sometimes,  as  lieiv,  liny  liuve 
no  burial,  Eccl.6.3.  Jtiebels  name  no  wlieix-  icuiaiued,  but  as 
stigmatized  in  sacred  writ:  they  coidd  not  so  much  as  sav,  "This 
is  Jezebel's  dust;  This  is  Jezebel's  grave;"  or,  "This  is  JeKcbtl'" 
seed,"    Thus  the  name  of  the  wicked  shall  rot,  rot  above  ground 

CHAP.  X. 

We  have,  in  (his  chapter,  I.  A  further  account  of  Jehu's  txicnl  ion  nf  Lis  cnmrnissinn. 
He  cut  off,  l.AUAhab'ssuns,  f.  1..I0.  a.  All  Almb'^  lciml}ul,i-.\l .  .14,17 
S.  Ahttb's  idolatry:  his  zeal  ai^aixst  that,  he  took  .loaoiluti  lo  he  witness 
to,  c.15,16.  summoned  all  the  trorshij'iirrs  of  Baal  to  altenil,  r.  18..2;{. 
and  sleic  them  aU,v.'H,23.  and  then  olmlished  that  iilolalrij,  i\-/(i..'iH. 
II.  A  short  account  of  the  aitministralion  of  his  j;overument.  1.  The  old 
idolatry  of  Israel  was  retained,  tlu-  uorshif)  if  Hie  ealrrs,  v. 20.  .31.  2.  Thii 
brouglit  God's  judj^menls  iijmi  them  l>y  Hazael,  u'ith  uhich  his  reign  con- 
cludes, tJ.  32 . .  30. 

ND  Aliiil)  h;i(l  seventy  sons  in  Samaiia. 
And  .leliu  wiule  letters,  and  sent  to 
Saniaria,  (into  tlie  rulers  of  Jezreel,  to  the  elders, 
and  to  Iheni  llial  l)ro«;u,ht  up  Ahab's  children, 
saying,  2.  Now  as  soon  as  this  letter  cometh  to 
you,  seeing  yotir  master's  sons  are  with  you,  and 
tJtere  are  witli  yon  cluuiols  and  horses,  a  fenced  citj 
also,  an<I  arnioitr;  3.  Look  even  out  the  best  and 
meetest  of  your  master's  sons,  and  set  /lim  on  his 
father's  throne,  and  fight  for  your  master's  house. 
4.  But  they  were  exceedingly  afraid,  and  said, 
Behold,  two  kings  stood  not  before  him:  how 
then  shall  we  stand?  5.  And  he  that  was  over 
the  house,  and  he  that  tints  over  the  city,  the  elders 
also,  and  the  bringers  up  of  the  children,  sent  to 
Jehu,  saying,  We  are  thy  servants,  and  will  do  all 
that  thou  shalt  bid  us;  we  will  not  make  any  king: 
do  thou  that  tvhich  is  good  in  thine  eyes.  6.  Then 
lie  wrote  a  letter  the  second  time  to  them,  saying. 
If  ve  be  mine,  and  j/'ye  will  hearken  unto  my  voice, 
take  ye  the  heads  of  the  men  your  master's  sons, 
and  come  to  me  to  Jezreel  by  to-morrow  this  time. 
Now  the  king's  sons,  bein<r  seventy  persons,  were 
with  the  great  men  of  the  city,  which  brought 
them  up.  7.  And  it  came  to  j)ass,  when  the  letter 
came  to  them,  that  they  took  the  king's  sons,  and 
slew  seventy  persons,  and  put  their  liead.s  iu 
baskets,  and  sent  them  to  Jezreel.  8.  And  there 
came  a  me.ssenger,  and  told  him,  saying,  They 
have  brought  the  heads  of  the  king's  sons.  And 
he  said,  Lay  ye  them  in  two  heaps  at  the  entering 
in  of  the  gate  until  the  morning.  9.  And  it  camr 
to  pass  in  the  morning,  that  he  vvent  out,  and  stood, 
and  said  to  all  the  people.  Ye  be  righteous:  be- 
hold, I  conspired  against  my  tuaster,  and  slew  him: 
but  who  slew  all  these?  10.  Know  now  that  there 
shall  fall  unto  the  earth  nothing  of  the  \yord  of 
the  Lord,  which  the  Lord  spake  concerning  the 
house  of  Ahab:  for  the  Lord  hath  done  that 
which  he  spake  by  his  servant  Elijah.  Jl.So 
Jehu  slew  all  that  remained  of  tlie  house  of  Ahaf. 


Before  Clirisl  081. 

in  Jezreel,  and  all  liis  -rrjit  iiici),  and  ids  kiiisf(.!k-;, 
and  his  priests,  until  lie  left  Idiii  none  vemainiuL!,-. 
12.  And  he  aio.se,  and  departed,  and  came  to 
Samaria.  Atid  as  he  was  at  the  shearini^-house 
in  the  way,  13.  Jehu  met  with  the  brellnen  of 
Ahdziah  king  of  Judah,  and  .said.  Who  are  yel 
And  they  an.swered,  We  are  the  brethren  of  Aha- 
ziah;  and  we  go  down  to  sahite  the  children  of 
the  king  and  the  ciiildren  of  the  queen.  14.  And 
he  said.  Take  them  alive.  And  they  took  them 
alive,  and  slew  them  at  the  pit  of  the  shearing- 
house,  even  two  and  forty  men;  neither  left  he  any 
of  them. 

We  left  Jetiii  in  quirt  possession  nf  Jezrecl,  triimiptiing  over 
Joraiii  aiul  Jfzebei ;  and  iiitisl  now  iiltprxl  iiis  further  motions. 
He  knew  the  whole  house  of  Ahah  nitjst  !>e  ttit  off,  and  therefore 
proceeds  in  this  l>loo<tv  worii,  anti  docs  liot  do  it  deceitfully,  or  by 
halves,  Jer.  48.  10. 

1.  He  got  ttic  lieads  of  all  llie  sons  of  Aliab  cut  off  by  their 
own  guardians  at  .'^anul^ia.  Seventy  sons  (or  grandsons)  Ahab 
)iad  ;  (iideon's  nrnnber,  .ludg.  8.30.  In  sutli  a  nundier,  that  bare 
)iis  name,  his  family  was  likely  to  be  perpetuated,  and  yet  it  is 
i'xlir|iale(l  all  at  once.  Such  a  quiver  full  of  arrows  could  not 
protect  his  house  from  divine  vengeance.  Numerous  families,  if 
vicious,  must  not  expect  to  be  long  prosperous.  These  sons  of  Ahab 
were  now  at  Samaria,  a  strong  city,  perhaps  brought  thither  upon 
occasion  of  the  war  with  Syria,  as  a  place  of  safety,  or  upon 
notice  of  JcIhi's  insurrection  ;  with  them  were  the  rulers  of  Jezreel, 
that  is,  the  great  officers  of  the  court,  who  went  to  Samaria  to 
fir(  urc  themselves,  or  to  consult  what  was  to  be  done.  Those  of 
iheiM  that  were  vet  niider  tuition  had  llieir  tutors  with  them,  who 
Hin;  intrusted  «itli  their  education  in  learning,  agreeable  to  their' 
hiilli  and  qualilv,  liut,  it  is  to  be  feared,  brought  them  up  in  the  ' 
idohitries  of  their  father's  house,  and  made  them  all  worshi]ipers 
of  Baal.  Jehu  did  not  think  fit  to  bring  his  forces  to  Samaria  to 
destroy  them,  hut,  that  the  hand  of  God  might  appear  the  more 
n  tnarkably  in  it,  made  their  guardians  their  murderers. 

i.  Hi'  sent  a  ihaili  iige  to  their  friends  to  stand  by  them,  r.  2,3. 
"  Vou  that  are  heail\  well-wishers  to  the  house  of  Ahab,  and 
e.'ilire  in  its  fjiteresls,  now  is  your  lime  to  appear  for  it:  Samaria 
is  a  strong  city,  \oii  arc  in  possession  of  it,  you  have  forces  at 
ciinimand,  vou  may  choose  out  the  likeliest  person  of  all  the  royal 
laiiiily  to  liead  \ou,  \ou  know  vou  are  not  tied  to  the  eldest, 
urdi'ss  he  he  the  /xxt  tiiiil  iiieilisl  of  yoiir  master's  sons:  if  vou 
have  any  spirit  in  vou,  shew  it,  and  set  one  of  them  on  his  father's 
throne,  and  stai:<l  hv  him  with  vour  lives  and  fortunes."  Not 
that  he  desired  l!ie\  slioidd  do  liiis,  or  expected  Ihey  would,  but 
thus  he  upbraided  them  « ith  their  cowanliee,  and  utter  inability 
to  contest  with  the  divine  counsels.  "Do,  if  vou  dare,  and  see 
what  will  come  of  it."  Those  that  have  forsaken  their  religion, 
have  often,  with  it,  lost  both  their  sense  and  their  courage,  and 
deserve  to  he  upbraided  with  it. 

2.  Hereby  he  gained  from  them  a  submission.  They  prndentlv 
reasoned  with  llieniselves,  Brhuld,  two  kiin/s  .stood  not  hi-fore  him, 
fcnt  fell  as  sacrifices  to  his  rage;  /low  then,  shall  lie  stand?  !•.  4. 
Therefore  they  sent  him  a  surrender  of  themselves,  "  We  are  thy 
tervavts,  tliy  subjects,  an<l  will  do  all  that  than  shnit  bid  lis,  right 
or  wrong,  and  will  set  u))  no  body  in  com|)etition  with  thee." 
They  saw  it  was  to  no  purpose  to  contend  with  him,  and  therefore 
it  was  theii  interest  to  sidimit  to  him.  With  much  more  reason 
may  we  thus  argue  ourselves  into  a  sid)jection  to  the  great  God. 
Many  kings  and  great  uK  n  have  fallen  l)efore  his  wrath,  for  their 
wickedness;  and  how  then  shall  we  stand?  Do  we  provoke  the 
Lord  to  jealousy?  Arc  uc  stronycr  than  he?  No,  we  must  either 
l>cn<l  or  break. 

8.  This  is  impruvi^  so  far  as  to  make  them  the  executioners  of 


The  J)eath  of  Ahaziah's  Brethren. 

ihiisc  whoiii  i'.,\  had  the  tuition  of,  v.Q.  Ij ye  be  mine,  bring  me 
the  heads  oj  your  master's  sons  by  to-morrow  at  this  time.  Though 
he  knew  it  must  be  done,  and  was  loath  to  do  it  himself,  one 
would  think  he  could  not  expect  they  should  do  it.  Coiild  they 
betray  such  a  trust?  Could  they  be  cruel  to  their  master's  sons? 
It  seems,  so  low  did  Ihey  stoop  in  tlieir  adorations  of  the  rising  sun, 
that  they  did  it ;  they  cut  off  the  heads  of  those  seventy  princes, 
and  sent  them  in  basliets  a  present  to  Jehu,  v.J.  Learn  hence  not 
to  trust  in  a  friend,  nor  to  put  confidence  in  a  guide,  not  governed 
by  conscience.  One  can  scarcely  expect  that  he  who  has  been 
false  to  his  God  should  ever  be  faithful  to  his  prince.  lii:^ 
observe  God's  righteousness  in  their  unrighteousness.  These  elilert 
of  Jezreel  had  been  wickedly  obsequious  to  Jezebel's  onlerforthe 
murder  of  Naboth,  1  Kings,21.11.  She  gloried,  it  is  likely,  in 
the  power  she  had  over  them  ;  and  now  the  same  base  sj)irit  makes 
them  as  pliable  to  Jehu,  and  as  ready  to  obey  his  orders  for  the 
murder  of  Ahab's  sons.  Let  none  aim  at  an  arbitrary  power,  lest 
they  be  found  rolling  a  stone,  which  some  tin>e  or  other  wdi 
return  upon  them.  Princes  that  make  their  peo])le  slaves  take 
the  readiest  wav  to  make  them  rebels;  and,  by  forcing  men's 
consciences,  as  Jezebel  did,  they  lose  their  hold  of  them. 

When  the  separated  heads  were  presented  to  hiui,  he  slily 
upbraided  them  that  were  the  executioners,  yet  owned  the  liand 
of  God  in  it.  (1.)  He  seems  to  blame  those  that  had  been  the 
executioners  of  this  vengeance.  The  heads  were  laid  in  two  heaps, 
at  the  gate,  the  proper  place  of  judgment.  There  he  acquitted 
the  people  before  God  and  the  world,  (c.  9.  Ye  be  riyhteous,) 
and,  by  what  the  rulers  of  .Samaria  had  now  dune,  comparativelv 
acquitted  himself:  "1  slew  but  one,  they  have  slain  all  these:  I 
did  it  by  conspiracy  and  with  design;  they  have  done  this  merely 
in  compliance,  and  with  an  implicit  obedience.  Let  not  lliej)eopte 
of  Samaria,  nor  anv  of  the  friends  of  the  house  of  Ahab,  ever 
reproach  me  with  what  I  have  done,  when  tlieir  own  ( lilers,  and 
the  verv  guardians  of  i^he  orphans,  have  done  this."  It  is  common 
for  those  who  have  done  something  too  bad,  to  endeavour  the 
mitigaliim  of  (heir  own  reproach,  by  drawing  others  in  to  do 
something  worse.  But,  (2.)  He  resolves  all  into  the  righteous 
judgment  of  God,  v.  20.  The  Lord  hath  done  that  which  he  spake 
by  Elijah.  God  is  not  the  Author  of  any  man's  sin,  but,  even  bj 
tliat  which  men  do  from  bad  principles,  God  serves  his  own  |iiii- 
poses,  and  glorifies  his  own  name;  and  is  righteous  in  that  wheiclii 
men  are  unrighteous.  When  the  Assyrian  is  made  the  rod  of 
God's  anr/rr,  and  the  instrument  of  liis  Justice,  he  meancth  not  so- 
neither  doth  his  heart  think  so,  Isa.  10.  7. 

It.  He  proceeded  to  destroy  all  that  remained  of  the  house., 
.Ahab,  not  onlv  those  that  descended  from  him,  hut  those  that  wei« 
in  any  relation  to  him,  all  the  officers  of  his  househ(dd,  ministeri 
of  state,  and  those  in  command  under  him,  called  here  his  i/ri;il 
men,  r.  1 1 .  all  his  kinsfolks  and  acquaintance,  who  had  beiM 
partners  with  him  in  his  wickedness,  and  his  priests  or  domeslij 
chaplains,  whom  he  euqjloyed  in  his  idolatrous  services,  nml  vvli  > 
strengthened  his  hand,  that  he  should  not  turn  from  his  evil  way. 
Having  done  this  in  Jezreel,  he  did  the  same  in  Samaria,  v.  17. 
slew  all  that  remained  to  Ahab  in  Samaria.  This  was  hloodv 
work,  and  is  not  now,  in  any  case,  to  be  drawn  into  a  precedent. 
Let  the  guilty  suffer,  but  not  the  guiltless  for  their  sakes.  Perhaps 
such  terrible  destructions  as  these  were  intended  as  types  of  the 
final  destruction  of  all  the  ungodly.  God  has  a  sword,  bathed  in 
heaven,  which  will  come  down  upon  the  peoj>le  of  his  curse,  and 
he  filled  with  blood,  Isa.34.  5, 6.  Then  his  rye  will  not  spare, 
neither  will  he  pity. 

HI.  Providence  bringing  the  brethren  of  .Ahaziah  in  his  wav,  as 
he  was  going  on  with  this  execution,  he  slew  them  likevv  ise,r.  12  . .  14. 
The  brethren  of  Ahaziahwere  slain  by  the  Arabians,  2Chron.22.1. 
but  these  were  the  sons  of  his  brethren,  .-is  it  is  there  ex- 
plained, ?'.  8.  and  they  are  said  to  be  princes  of  Judah,  and  to 
minister  to  Ahaziah.  Several  thin;:s  concurred  to  make  Iheui 
obnoxious  to  the  veugeauce  Jehu  was  now  executing.  l.They 
were  branches  of  Ahab's  house,  being  des<ended  from  Atlia- 
liah,   and   thcrrfoie    fe  1   within    his   commission.     2.  They   wrre 


Btfore  Clirisl  884. 


.iilcd  willi  llie  uiikediioss  of  llit  house  of  Alitii).  3.  Tliey  were 
■  iiv  p;oiiig  to  make  llicir  court  to  llie  iiriiices  of  tlie  house  of 
Aliali,  to  saJtili:  tlicckiUtriii  uj  the  khif)  and  ike  t/neen,  Joram  and 
Jczclifl,  which  sliewed  they  were  linked  to  them  in  affection  as 
well  as  in  affinity.  These  princes,  forty-two  in  number,  heing 
Appointed  as  sheep  for  the  sacrifice,  were  slain  with  solemnitv, 
,v<  the  pit  of  Ike  shearing-house.  The  Lord  is  known,  by  these 
jiulgmenls  which  he  executeth. 

15.  And  when  he  was  departed  thence,  lie 
li^lited  on  Jehonadab  the  son  of  Rechab  coniiua 
to  meet  hitn:  and  he  saluted  liiin,  aiui  said  to 
liiin.  Is  thine  iieart  right,  as  my  heart  is  with  thy 
heart?     And  .lehonailab  answered.  It  is.      If  i!  he, 


lay. 


i;ive  me  I 
he  tooic 
he  said, 
Loiu). 
J 7.  And 


hiiie  hand:   and  lie  gave  liim  liis  hand 
him  np  to  him  into  the  chariot.      I() 


Ami 
Come  with  me,  and  see  my  zeal  for  I  he 
.So  tiiey  made  him  ride  in  his  chariot, 
when  he  catne  to  Samaria,  he  slew  all 
that  remained  nnto  Ahab  in  Samaria,  till  he  had 
destroyed  liiin,  according  to  the  saying  of  the 
Lord,  whi<li  he  spake  to  Elijah.  18.  And  Jehu 
gathered  all  the  people  together,  and  said  nnto 
them,  Ahab  served  Baal  a  little;  but  Jehu  shall 
serve  him  much.  19.  Now  therefore  call  unto 
nie  all  the  prophets  of  Baal,  all  his  servants,  and 
all  his  ))riests;  let  none  be  wanting:  for  I  have  a 
great  sacrifice  to  do  to  Baal;  whosoever  shall  be 
wanting,  he  shall  not  live.  But  Jehu  did  it  in 
subtlety,  to  the  intent  that  he  might  destroy  the 
worshippers  of  Baal.  20.  And  Jehu  said,  Proclaim 
a  solemn  assembly  for  Baal.  And  they  proclaimed 
it.  21.  And  Jehu  sent  through  all  Israel:  and  all 
the  worshippers  of  Baal  came,  so  that  there  was 
not  a  man  left  that  came  not.  And  they  came  into 
the  house  of  Baal:  and  the  house  of  Baal  was  full 
frotn  one  end  to  another.  22.  And  he  said  unto 
him  that  icas  over  the  vestry.  Bring  forth  vestments 
for  all  the  worshippers  of  Baal.  And  he  brought 
them  forth  vestments.  23.  And  Jehu  went,  and 
.lehonadab  the  son  of  Rechab,  into  the  house 
of  Baal,  and  said  unto  the  Avorshippers  of  Baal, 
Search,  and  look  that  there  be  here  with  you  none 
of  the  servants  of  the  Lord,  but  the  worshippers 
of  Baal  only.  24.  And  when  they  went  in  to  offer 
sacrifices  and  burnt-offerings,  Jehu  appointed  four- 
score men  without,  and  said.  If  any  of  the  men 
whom  I  have  brought  into  your  hands  escape,  he 
that  leltclli  him  go,  his  life  shall  be  for  the  life  of 
hiiu.  25.  And  it  came  to  pass,  as  soon  as  he 
had  made  an  end  of  offering  the  burnt-offering, 
that  Jehu  said  to  the  guard  and  to  the  captains.  Go 
in,  a?id  slay  them;  let  none  come  forth.  And 
they  smote  liiem  with  the  edge  of  the  sword  ;  and 
the  guard  and  the  captains  cast  them  out,  and 
went  to  the  city  of  the  house  of  Baid.  26.  And 
they  brought  forth  llie  images  out  of  the  house  of 
Baal,  and  hiiiiil  them.  27.  And  they  brake  down 
the  image  of  Baal^  and  brake  down    the   house   of  | 


11   KINGS.  \.   The  Interview  bclwerii  Jehu  ,111(1  ./.lioi.adah. 

Baal,  and  made  it  a  draught-house  unto  this 
28.  Thus  Jehu  destroyed^Baal  out  of  Israel. 

Jehu,  pushing  on  his  work,  is  here, 

I.  Courting  the  friendship  of  a  good  man,  Jehonadab  the  son  oj 
Rechab,  V.  15, 16.  This  Jehonadab,  though  mortified  to  the  world, 
and  meddling  little  with  the  business  of  it,  (as  appears  by  his  charge 
to  his  posterity,  which  they  religiously  observed  300 years  after,  not 
to  drink  wine,  nor  dwell  in  cities,  "Jer.  35.6,&c.)  yet,  upon  this 
occasion,  went  to  meet  Jehu,  that  he  might  encourage  him  in  the 
work  to  which  God  had  called  him.  The  countenance  of  good 
men  is  a  ihina'  whicli  great  men,  if  they  be  wise,  will  value,  and 
value  themselves  by.  David  prayed,  Lei  those  that  fear  tkce,  turn 
to  uie,  Ps.lll).  79.  This  Jehonadab,  tliough  no  prophet,  priest, 
or  i.evite,  no  jirince,  or  ruler,  was,  we  may  sujiposc,  very  eminent 
fur  prudence  and  piety,  and   generally  respected   for  that  life  of 


and 


silf-(i(nial  and  devotion  which  he  lived  :  Jehu,  though  a  solriie 
knew  bini,  and  honoured  him.  He  did  not  indeed  think  of 
sending  for  him,  but,  when  he  met  him,  (though  it  is  likelv,  he 
dro^e  uovv  as  furiously  as  ever,)  he  stopt  to  speak  to  him;  an  I 
we  are  here  told  what  passed  between  them. 

1.  Jehu  saluted  him  ;  he  ble.':sed  him,  so  the  word  is;  paid  hin.i 
the  respect,  and  shewed  him  the  good-will,  that  were  owing  to  so 
great  an  example  of  serious  godliness. 

2.  Jehonadab  assured  him  that  he  was  sincere  in  his  interest, 
and  a  hearty  well-wisher  to  his  cause.  Jehu  professed  that  his 
heart  was  right  with  him;  that  he  had  a  true  affection  for  his 
person,  and  a  veneration  for  the  crown  of  his  Nazariteship,  and 
desired  to  know  whether  he  had  the  same  affection  for  him,  and 
satisfaction  in  that  crown  of  royal  dignity  which  God  had  put 
upon  his  head.  Is  tkiuc  heart  right?  A  question  we  should  often 
put  to  ourselves:  "I  make  a  plausible  profession,  have  gained  a 
reputation  among  men,  but,  is  my  heart  rigkt?  Am  I  sincere  and 
inward  with  God?"  Jehonadab  gave  him  his  word,  It  is,  and 
gave  him  his  hand  as  a  picdac  of  his  heart,  yielded  to  liim,  (so 
giving  the  hand  is  rendered,  2Chron.30.8.)  concurred  and  cove- 
nanted with  him,  and  owned  him  in  the  work  both  of  revenge  and 
of  reformation  he  was  now  about. 

3.  Jehu  took  him  up  into  uis  chariot,  and  took  him  along  with 
him  to  Samaria.  He  p}it  some  honour  upon  him,  bv  taking  him 
into  the  chariot  with  him  ;  (Jehonadab  was  not  often  in  a  chariot, 
especially  with  a  kinu  ;)  but  he  received  more  honour  from  him, 
and  from  the  lonntenance  he  gave  to  his  present  work.  All  sober 
people  would  think  the  better  of  Jehu,  when  thev  saw  Jehonadab 
in  tiie  chariot  with  him.  This  was  not  the  only  time  that  the 
piety  of  some  has  been  made  to  serve  the  policv  of  others;  and 
that  designing  men  have  strenglliened  themselves  by  drawing  good 
men  into  tluir  intcrists.  Jehonadab  was  a  stranger  to  the  arts  of 
fleshly  wisdom,  and  has  his  conecrsulion  in  simplicity,  and  god/if 
sincerity;  and  therefore,  if  Jehu  be  a  servant  of  God,  and  an 
enemy  to  Baal,  he  will  be  his  faithful  friend.  "Come  then," 
(says  Jehu,)  "cnnie  wilh  me,  and  see  my  zeal  for  ikc  Lord; 
and  then  tli<iu  wilt  see  reason  to  espouse  my  cause."  This  is 
commonly  taken  as  not  well  said  l)y  Jehu,  and  as  giving  cause  to 
suspect  tliat  liis  heari  was  not  light  with  God  in  what  he  did, 
and  that  the  zeal  he  jiretended  for  the  Lord,  was  rcallv  zeal  for 
himself  and  his  own  advancement.  For,  (l.)He  boasted  of  it, 
and  spake  as  if  God  and  man  were  mightily  indebted  to  him  for  it. 
(2.)  He  desired  it  might  be  seen,  and  taken  notice  of,  like  the 
Pharisees,  who  did  all,  to  be  seen  of  men.  An  upright  iieart 
approves  itself  to  God,  and  covets  no  more  than  his  acceptance. 
If  we  aim  at  llie  applause  of  men,  and  make  their  praise  our 
highest  end,  we  are  upon  a  false  bottom.  Whether  Jehu  looked 
any  further,  we  cannot  .judge  ;  however,  Jehonadab  went  with  him, 
and,  it  is  likely,  animated  and  assisted  him  in  the  further 
execution  of  his  commission,  v.  17.  destroying  all  Allah's  friends 
in  Samaria.  A  man  may  hate  cruelty,  and  yet  love  justice  ;  may 
be  far  frotn  thirsting  after  blood,  and  yet  may  wash  his  feet  in  the 
blood  of  tke  wicked,   Fs.  58.  10. 

II.  Contiiving   the  destruction  of  all   the  worsiiipfters  of  Baal. 
Th«  aervi'-e,  of  Baal  waa  the  crying  sin  of  the  house  of  Ahab:  that 


Before  Clirisl  884. 


f.r-  •••  lt-,5  it'otatrv  "as  pliutirci  up,  but  multitiidcs  yet  reiiia!i;c(l, 
inai  «ere  infected  Willi  it,  ;ii\U  would  be  in  dansjer  of  infecting 
otlicrs.  The  law  of  God  was  express,  llial  they  wore  to  be  piil  to 
tlealh  ;  but  they  were  so  numerous,  and  so  dispersed  tliroiighout 
all  parts  of  ilie  kingdom,  and  peihaps  so  alarmed  with  Jehu's 
t><  (^innings,  lliat  it  would  be  a  liard  matter  to  find  them  all  out, 
atid  an  endless  task  to  prosecute  and  execute  them  one  by  one: 
Ji  hu's  project  llien/orc  is  to  cut  them  all  off  together. 

1.  By  a  wile,  by  a  fraud,  he  brings  tliem  together  to  the  temple 
of  Baal.  He  pretended  he  would  worship  Baal  more  than  ever 
Ahab  had  done,  v. IS.  Perhaps  he  spoke  this  ironically,  or  to 
trv  the  bo<ly  of  the  people,  whether  they  would  oppose  such  a 
resolution  as  this,  and  would  resent  his  threatening  to  increase  his 
predecessor's  idolatries,  as  they  did  Rehoboam's  threatening  to 
increase  his  jjredecessor's  exactions,  and  say,  "  If  it  be  so,  we 
have  no  part  in  Jehu,  nor  inheritance  in  the  son  of  Ninishi."  But 
it  rather  seems  to  ha\e  been  spoken  purposely  to  deceive  the 
worshippers  of  Baal,  and  then  it  cannot  be  justified.  The  truth  of 
God  needs  not  any  man's  lie.  He  issued  out  a  proclamation, 
requiring  the  attendance  of  all  the  worshippers  of  Baal,  to  join 
with  him  in  a  sacrifice  to  Baal,  v.  19,20.  not  only  the  prophets  and 
priests,  but  all,  throughout  the  kingdom,  who  worshipped  Baal, 
who  were  not  near  so  many  as  they  had  been  in  Elijah's  time. 
Jehu's  friends,  we  may  suppose,  were  aware  of  what  he  designed, 
.ind  were  not  offended  at  it;  but  the  bigolled  besotted  Baalites 
brgan  to  think  themselves  very  happy,  and  that  now  they  should 
see  golden  da^s  again.  Joram  had  j)ut  airay  the  iiiior/e  oj  Baal, 
cA.3.2.  if  Jeliu  will  restore  it,  they  have  what  they  would  have, 
and  come  up  to  Samaria  with  joy  from  all  parts  to  celebrate  the 
scdeninitv  ;  and  were  jtleased  to  see  the  house  of  Baal  crowded, 
r.21.  to  see  his  priests  in  their  vestments,  i.  22.  and  themselves 
perhaps  with  some  bads;es  or  other  to  notify  their  relation  to 
Baal,  for  there  were  vestments  for  all  his  worshi|)peis. 

2.  He  takes  care  that  none  of  the  servants  of  the  Lord  .should 
be  anions;  them,  ?■.  23.  This  they  look  as  a  ))ni\ision  to  presene 
the  worship  of  Baal  from  being  profaned  by  strangers:  but  it  was 
a  wonder  that  they  did  not,  by  this,  see  themseUes  brought  into 
a  snare,  and  discern  a  design  upon  them.  They  that  suffer  them- 
selves to  be  deceived  by  Baal,  (as  all  idclaters  were  by  their  idols,) 
/;o  marvel  if  thev  are  deceived  by  Jehu  to  their  destruction. 

3.  He  gives  order  for  the  culling  of  them  all  off,  and  Jehonadab 
joined  with  him  therein,  r.  23.  When  a  strict  search  was  made, 
lest  some  of  the  servants  of  God  should,  either  for  company  or 
curiosity,  be  got  among  them,  lest  some  wheat  should  be  mixed 
with  those  tares;  and  when  eighty  men  were  set  to  stand  guaid  at 
all  the  avenues  to  Baal's  tem))le,  that  none  might  escape,  t).  24. 
then  the  guards  were  sent  in,  to  put  them  all  to  the  sword,  and 
to  mingle  their  blond  iiith  t/ieir  sacrifices,  in  a  way  of  just 
revenge,  as  they  thenisehes  had  sometimes  done,  when,  in  their 
blind  devotion,  they  cut  themselves  witii  knives  and  lancets  till  the 
hlond  gushed  ont,  1  Kings,  18.  28.  This  was  accordingly  done, 
and  the  doins'  of  it,  though  seemingly  barbarous,  was,  considering 
the  nature  of  their  crime,  really  righteous;  The  Lord,  whose  name 
is  Jealous,  is  a  jealous  God. 

4.  The  idolaters  being  thus  destroyed,  the  idolatry  itself  is  utterly 
abolished.  The  buildings  about  the  house  of  Baal,  (which  were 
K>  manv,  and  so  stalely,  that  thev  are  here  called  a  city,)  where 
Baal's  jiriests  and  their  families  lived,  were  destroyed:  all  the 
little  images,  statues,  pictures,  or  shrines,  which  beautified  Baal's 
leniple,  with  the  great  image  of  Baal  himself,  were  brought  out 
(ind  burnt,  i;. 26,27.  and  the  temple  of  Baal  broken  down,  and 
made  a  (hiiighill,  the  common  sink,  or  shore,  of  the  city,  that  the 
rtmembrance  of  it  might  he  blotted  out,  or  made  infamous.  Thus 
Was  the  worship  of  Baal  (piitc  destroyed,  at  least,  for  the  present, 
out  of  Israel,  though  it  had  once  prevailed  so  far,  that  there  were 
but  7000  of  all  the  thoiisaiuls  of  Israel,  that  had  not  bowed  the 
tnee  to  Baal,  and  those  (onceiiled.  Thus  will  God  destroy  all  the 
gods  of  the  heathen,  and,  sooner  or  later,  triumph  over  them  all. 

29.  Howheil  from  lite  sins  of  Jeroboam  the  son 
of  Nebiit,  wlio  iiiadf;  Israel  to  sin,  Jehu  departed 


II    KhNGS,  X.         The  Deslnicliou  of  Baajs  Wotshippers. 

not  from  after  them,  lo  nil,  the  golden  calves  thai 
icere  in  Beth-ei,   and  that  were  in  Dan.     30.  And 
the  Lord  said   unto  Jehu,  Because  thou  hasl  donfl 
well  in  executing  that  which  is  right  in  mine  eyes. 
and  hast  done  unto  the  house   of  Ahab  according 
to  all  that  was  in  mine  heart,  thy  children  of  the 
fourth  generalio7i  shall  sit  on  the  throne  of  Israel. 
31.  But  Jehn  took  no  heed  to  walk  in  the  law   o\ 
the  Lord  God  of  Israel  with  all  his  heart:  for  lie 
departed    not  from    the  sins  of  Jeroboam,   whicli 
made  Israel  to  sin.     32.  In  those  days  the   Lord 
began  to  cut  Israel  short:  and  Hazael  smote  them 
in  all  tlie  coasts  of  Israel;     33.  From  Jordan  east- 
ward, all  the  land  of  Gilead,  the  Gadites,  and   I  lie 
Heiibenites,  and  the  Manassites,  from  Aroer,  w  lii(-l» 
is  by  tlie  river  Arnon,  even  Gilead  and    Baslian. 

34.  Now  the  rest  of  ihe  acts  of  Jehu,  and  all  tliat 
he  did,  and  all  his  might,  are  they  not  written  in 
the  book  of  the  ciironicles  of  the  kings  of  Israel ! 

35.  And  Jehu  slept  with  his  fathers:  and  lliey 
buried  him  in  Samaria.  And  Jehoahaz  his  son 
reigned  in  his  slead.  36.  And  the  time  that  Jehn 
reigned  over  Israel  in  Samaria  nas  twenty  and 
ei"ht  years. 


Here  is  all  the  account  of  the  reign  of  Jehu,  though  it  continuei' 
twenty-eight  years.  The  progress  of  it  answered  not  to  the  glory 
of  its  beginning.      We  have  here, 

I.  God's  approbation  of  what  Jehu  had  done.  i>lany,  it  !.<i 
probable,  censured  him  as  treacherous  and  liarbarous,  called  him 
a  rebel,  a  usurper,  a  murderer,  and  prognosticated  ill  concerijiiig 
him,  that  a  family  thus  raised  would  soon  be  mined  ;  but  (io.! 
said,  Well  done,  (f.  30.)  and  then  it  signified  little  who  saiil 
otherwise.  1.  God  ])ronounced  that  to  be  right  wliicli  be  had 
done.  It  is  justly  questionable,  whether  he  did  it  from  a  good 
principle,  and  whetlier  he  did  not  take  some  false  steps  in  the 
doing  of  it;  and  yet,  (savs  God,)  Thou  hast  do7ie  neit  in  cieciiliur/ 
that  which  is  right  in  mine  eyes.  The  extirpating  of  idolati  rs 
and  idolatry  was  a  thing  right  in  God's  eyes,  for  it  is  an  iniquity 
he  visits  as  surely  and  severely  as  any  other:  it  was  according  to 
all  that  ivas  in  his  heart,  all  he  desired,  all  he  designed  ;  Jehn 
went  through  with  his  work.  2.  God  promised  him  a  reward, 
That  his  children  of  the  fourth  generation  from  him  should  sit 
vpojt  the  throne  of  Israel.  This  was  more  than  what  took  place 
in  any  of  the  dignities  or  roval  f.Tmilies  of  that  kingdom  ;  of  the 
house  of  Alial)  there  were  indeed  four  kings,  Oniri,  .'\hab,  Ahaziah, 
and  Joram,  but  the  two  last  were  brothers,  so  that  it  leached  but 
to  the  third  generation,  and  that  whole  family  continued  but  about 
forty-five  vears  in  all,  whereas  Jehu's  continued  in  four,  beside 
himself,  and,  in  all,  about  120  years.  Note,  No  services  done 
for  God  shall  go  unrewarded. 

II.  Jehu's  carelessness  in  what  he  was  further  to  do.  By  this 
it  appeared  that  his  heart  was  not  right  with  God,  that  he  was 
partial  in  his  reformation.  1.  He  did  not  put  away  alt  the  evil. 
He  departed  from  the  sins  of  Ahab,  but  not  from  the  sins  of  Jero- 
boam ;  discarded  Baal,  but  adhered  to  tlie  calves.  The  worship 
of  Baal  was  indeed  the  greater  evil,  and  more  heinous  in  the  sight 
of  God,  but  the  worship  of  the  calves  was  a  great  evil:  true  con- 
version is  not  only  from  gross  sin,  but  from  all  sin ;  not  onlj 
from  false  gods,  but  from  false  worships.  The  worship  of  Baal 
weakened  and  diuiiiiished  Israel,  and  made  them  liehotden  to  th« 
Sidoniaiis,  and  therefoic  be  could  easily  part  with  that:  but  the 
worshi))  of  the  calves  was  a  political  idolatry,  was  begun,  and  kept 
u|),  for  reasons  of  slate,  to  prevent  the  n  turn  of  the  ten  tribes  U 
Ihe  house  of  David,  and  therefore  Jehu  clave  to  that.     True  con- 


Before  Cliilst  SJit. 


II    KiXCiS,  X,  XI. 


Jehu's  Iiicoiis'isteii 


version  is  i;<»l  oiilv  lioiii  wasteful  sins,  liul  from  gainful  sins  ;  u<i( 
only  from  those  sins  tliut  are  (lesliuL-tive  to  tile  seeular  inltnsl, 
but  fioni  those  that  support  and  Itefiioutl  it;  in  forsakiui;  «liicli, 
is  the  iireat  trial,  vvlu-tlier  we  can  deny  ourselves,  and  trust  Ci(><{. 
2.  He  put  awav  evil,  but  lie  did  not  mind  that  wiiich  was  good  ; 
(c.  31.)  He  took  vo  lucd  to  walk  in  ike  law  of  (he  Lord  God  of  Is- 
rael, lie  abolished  the  worship  of  Baal,  but  did  not  keep  up  the 
Morshi|>  of  (Jod,  nor  walk  in  his  law.  He  had  showed  great  care 
and  zeal  for  the  rooting  out  of  a  false  religion,  but,  in  the  true 
religion,  (I.)  He  showed  no  care,  took  no  heed,  lived  at  large, 
was  not  at  all  solicitous  to  please  God,  and  do  his  duty  ;  took  no 
heed  to  the  scri|)tures,  to  the  prophets,  to  his  own  conscience, 
but  walked  at  all  adventures.  Those  that  are  heedless,  it  is  to 
be  feared,  are  sfracetess ;  for  where  there  is  a  good  principle  in 
the  heart,  it  will  make  men  cautious  and  circumspect,  desirous  to 
please  God,  and  jealous  of  doing  any  thing  to  offend  him.  (2.) 
He  showed  no  zeal  ;  wliat  he  did  in  religion,  he  did  not  do  i) 
with  his  heart,  with  alt  his  heart,  but  he  did  it  as  if  he  did  it  not, 
without  any  liveliness  or  concern.  It  seetas,  he  was  a  man  that 
had  little  religion  himself,  and  yet  God  made  use  of  him  as  an  in- 
strument of  reformation  in  Israel.  It  is  a  pity  but  th?V  those  that 
do  sood  to  others,  should  always  be  good  themselves. 

HI.  The  judgment  that  came  upon  Israel  in  his  reign.  We 
have  reason  to  tear  that  when  Jehu  took  no  heed  himself  to  walk 
in  God's  law,  the  people  were  generally  as  careless  as  he,  both  in 
their  devotions,  and  in  their  conversations.  There  was  a  general 
tiecay  of  pietv,  and  increase  of  profaneness  ;  and  therefore  it  is 
not  strange  that  the  next  news  we  hear,  is.  In  those  days  the  Lord 
bvgdn  to  cut  Israel  short,  v.  32.  Their  neighbours  encroached 
upon  ihecn  on  every  si<le  ;  they  were  short  in  their  duty  to  God, 
and  therefore  (iod  cut  them  short  in  their  extent,  wealth,  and 
poMer.  Ilazael  king  of  Syria  was,  above  any  other,  vexatious 
and  mischievous  to  them,  smote  them  in  all  the  coasts  of  Israel, 
panicularlv  the  countries  on  the  other  side  Jordan,  which  lay 
next  him,  and  most  exposed  ;  on  these  he  made  continual  in- 
roads, and  laid  ihem  waste.  Now  the  Reubcnites  and  Gaditcs 
smarted  for  their  choice  which  their  ancestors  made  of  an  inhe- 
ritance on  that  side  Jordan,  which  Moses  reproved  them  for, 
Numb.  32.  Now  Hazael  did  what  Elisha  foresaw  he  would  do, 
and  foretold.  Yet,  for  doing  it,  God  had  a  quarrel  with  him,  and 
with  his  kingdom,  as  we  may  find,  Amos  1.  3,  4.  Because  lliev 
of  D  imascus  had  threshed  Gdead  with  threshing  instruments  of 
iiiiTi,  (herefore  (says  God)  I  will  send  afire  into  (he  house  of  Ha- 
ziiel,  ukic'i  shall  devour  the  palaces  of  Ben-hadad. 

Lastlif,  The  coachision  of  Jehu's  reign,  v.  34 — 3G.  Notice  is 
taken,  in  general,  of  his  might  ;  but  because  he  took  no  hee<l  to 
serve  God,  the  memorials  of  his  mighty  enterprises  and  achie\e- 
ments  are  justly  buried  in  oblivion. 

CHAP.  XI. 

The  revolui'um  in  the  kingdom  of  Israel  tens  soon  jtcr/ecteii  iti  Jthu'?;  fn-iilvmiuf  ; 
we  must  now  inquire  into  Hie  affairs  of  the  Jcitig<i'>m  of  .hnUth^  uhirh  l<"it  Hn 
kead^  {such  as  it  was^)  at  the  same  time,  and  Inj  the  mme  hnud^  us  Isnut 
did:  but  thitigs  continued  longer  there  in  dislraction  tintn  in  Isnul,,  ijit^ 
after  some  ytars^  they  tcere  hrought  into  n  good  lutstnre^  as  we  find  in  Ih'ts 
chapter.  J.  Athaliak  usurps  the  government^  and  dettroys  nil  the  sfcd-roi/ul^ 
w.  1,  //.  JoasA,  a  child  of  a  year  old.,  is  wondc-rfuliy  presvvvctl,  v.  2,  ?>.  III. 
At  six  years'  end^  he  is  produced^  and,  by  the  agency  of  JeU-nadn.,  made  king., 
tj.  4— 12.  IV.  Athaliah  is  slain,  V.  13—16.  V.  Both  the  civil  and  rdlgi- 
oua  interests  of  the  kingdom  are  well  settled  in  the  hands  of  Joush,  v.  17 — -'1 . 
And  thus^  after  some  intemtption^  things  returned  with  advantage  into  the  old 
channel. 


ND   when   Athaliah   the  mother  of  Ahaziiili 
saw  that   lier  son    was  dead,  she  arose,  and 


'A 

destroyed  all  the  seed-royal.  2.  But  Jeliosheba,  tii<; 
daughter  of  kin»  Joram,  sister  of  Ahaziah,  took  Joasli 
the  son  of  Ahaziah,  and  stole  him  from  among  the 
kiiiij's  sons  which  were  slain  ;  and  they  hid  him,  even 
iiiiii  iiiiij  his  nurse,   in   the  bed-chamher,  from   Atha- 


liah,  so  that  he  was  not  slain,  .'i.  And  he  was  with 
her  hid  in  the  house  of  the  Loko  si.\  years.  And 
Athuhalt  did  reign  over  the  land. 

G<kI  bad  assured  Uavid  of  the  continuance  of  his  family, 
which  is  callc<l  his  ordainiu;^  a  lamp  for  his  anointed  ;  and  this 
caui'ot  but  apjiear  a  great  thing,  now  lliat  we  have  read  of  the 
utter  e\tir|)ation  of  so  many  royal  families,  one  after  another. 
Now  here  we  have  David's  promise<l  lamp  almost  extinguished, 
and  yet  wonderfully  preserve*!. 

I.  It  was  almost  extinguished  by  the  barbarous  malice  of  Atha- 
liah, the  queen-mother,  who,  when  she  heard  that  her  son  Aha- 
ziah was  slain  bv  Jehu,  arose,  and  destroyed  alt  the  seed-royal, 
(v.  1.)  all  that  she  knew  to  be  akin  to  the  crown.  Her  husband, 
Jehoram,  had  slain  all  his  brethren  the  sons  of  Jehoshaphat,  2 
Cliron.  21.  4.  The  Arabians  had  slain  all  Jehorain's  sons,  but 
Ahaziah,  2  Chron.  22.  I.  Jehu  had  slain  all  their  sons,  (2  Chron. 
22.  0.)  and  Ahaziah  himself.  Surely  never  was  royal  blood  so 
profusely  shed  :  happy  the  men  of  inferior  birth,  who  live  below 
eiivv  and  emulation  !  But,  as  if  all  this  were  but  a  small  matter, 
Athaliah  destroys  all  that  were  left  of  the  seed-royal :  it  was 
strange  that  one  of  the  tender  sex  could  be  so  barbarous,  that 
one  who  had  been  herself  a  king's  daughter,  a  king's  wife,  and  a 
king's  mother,  could  be  so  barbarous  to  a  royal  family,  and  a  fa- 
mily into  which  she  was  herself  ingrafted  ;  but  she  did  it,  1,  From 
a  spirit  of  ambition  ;  she  thirsted  after  rule,  and  thought  she 
could  not  get  to  it  any  other  way  ;  that  none  might  reign  with 
her,  she  slew  even  the  infants  and  sucklings  that  might  have 
reigned  after  her  ;  for  fear  of  a  competitor,  not  any  must  be  re- 
served for  a  successor  ;  and,  2.  From  a  spirit  of  revenge  and 
rage  against  God  ;  the  house  of  Ahab  being  utterly  destroyed, 
and  her  son  Ahaziah  among  the  rest,  because  he  was  akin  to  it ; 
she  resolved,  as  it  were,  by  way  of  reprisal,  to  destroy  the  house 
of  David,  and  cut  off  his  line,  in  defiance  of  God's  promise,  to 
perpetuate  it ;  a  foolish  attempt,  and  fruitless,  for  who  can  dis- 
annul what  God  hath  promised  ?  Grandmothers  have  been  thought 
more  fond  of  their  grandchildren  than  they  were  of  their  own  ; 
yet  Ahaziah's  own  mother  is  the  wilful  murderer  of  Ahaziah's 
own  sons,  and  in  their  infancy  too,  when  she  was  obliged,  above 
any  other,  to  nurse  them,  and  take  care  of  them  ;  well  might 
she  be  called,  Athaliah,  that  wicked  woman,  (2  Chron.  24.  7.) 
Jezebel's  own  daughter:  yet  herein  God  was  righteous,  and  vi- 
sited the  iniquity  of  Joram  and  Ahaziah,  those  degenerate 
branches  of  David's  bouse,  u|>on  their  children. 

II.  It  was  wonderfully  preserved  by  the  pious  care  of  one  of 
Joram's  daughters,  (who  was  wife  to  Jehoiada  the  priest,)  who  stole 
away  one  of  the  king's  sons,  Joash  by  name,  and  hid  him,  v.  2.  3. 
This  was  a  brand  |)hicked  out  of  the  fire  ;  what  number  were  slain, 
we  are  not  told,  but,  it  seems,  this  being  a  child  in  the  nurse's  arms, 
was  not  missed,  or  not  inquired  after,  or,  however,  not  found  :  the 
l)erson  that  delivered  him,  was  his  own  aunt,  the  daughter  of  wicked 
Joram;  for  those  whom  God  will  have  protected,  he  will  raise  up 
protectors :  the  place  of  his  sifrfy  was  the  house  of  the  Lord,  one 
of  the  chand)ers  belonging  to  the  temple,  a  place  Athaliah  seldom 
troubled  ;  his  aunt,  by  bringing  him  thither,  put  him  under  God's 
special  protection,  and  so  hid  him  by  faith,  as  Moses  was  hid  ;  now 
were  David's  words  made  good  to  one  of  his  seed,  Ps.  27.  o.  In 
the  secret  of  his  tabernacle  shall  he  hide  me.  With  good  reason  did 
this  Joash,  when  he  grew  up,  set  himself  to  repair  the  house  of  the 
Lord,  for  it  had  been  a  sanctuary  to  him;  now  was  the  promise  made 
to  David,  bound  up  in  one  life,  and  yet  it  did  not  fail.  Thus  to 
the  Son  of  David  will  God,  according  to  his  promise,  secure  a  spi- 
ritual seed,  which,  though  sometimes  reduced  to  a  small  number, 
brought  very  low,  and  seemingly  lost,  will  be  perpetuated  t()  the 
end  of  time,  hidden  sometimes,  and  unseen,  hut  hidden  in  God  8 
pavilion,  and  unhurt.  It  was  a  special  jirovidence  tliat  Joram, 
though,  a  king,  a  wicked  king,  married  bis  daughter  to  Jehoiada  a 
priest,  a  godlv  priest;  some  perhaps  thought  it  a  disparagement  to 
the  royaffamily,  to  marry  a  daughter  to  a  clergyman,  but  it  proved  h 


Before  Cin-ist  878. 


11  KINGS!,  XI. 


The  Death  of  Athaliuli. 


(inpiiv  iM;i:ii  ige,  and  llie  saving  of  llie  roval  familv  fnim  nim  ; 
for  Julidiuda's  interest  in  the  toniple  gave  her  an  0|.i)or!iinil\  to 
preserve  the  child,  and  her  interest  in  the  roval  family  gave  ki:u 
-.in  opporltinilv  to  nt  hirn  on  the  throne:  see  the  wisdom  and  care 
of  Pro\  idencc',  ami  how  it  prepares  for  what  it  designs  ;  and  see 
what  lilessings  liiey  lay  up  in  store  for  their  fan>ilies,  that  marry 
Iheir  chihlren  to  those  that  are  wise  and  gowl. 

4.  And  the  seventli  year  Jehoiada  sent  and 
fetched  tlie  iiilei-s  over  hundreds,  with  the  captains 
and  the  oiiard,  and  bronjil)t  them  to  him  into  the 
house  of  Ihe  Lord,  and  made  a  covenant  Mitli 
them,  and  took  an  oalh  of  them  in  the  lionse  of  the 
Lord,  and  siiewed  them  the  kini>'s  son.  5.  And 
he  commanded  thetn,  saying.  This  is  the  W\m% 
tliat  ye  shall  do;  A  third  part  of  you  that  enter  in 
on  liie  sal»l)ath  sliall  even  be  keepers  of  the  watcli 
of  Ihe  kiiiii's  iiouse;  6.  And  a  third  i)art  sliall  he 
at  Ihe  p:ate  of  Siir ;  and  a  tliird  part  at  tlie  gate 
hftliiiid  the  guard  :  so  slrall  ye  keep  the  watcii  of 
the  lionse,  liiat  it  be  not  broken  down.  7.  And 
two  parls  of  all  you  that  go  forlli  on  Ihe  sabbath, 
<'ven  tliey  shall  keep  the  walcii  of  the  house  of  Ihe 
Lord  about  the  king.  (i.  Ami  ye  sliall  compass 
the  king  round  al>i)ut,  every  niai>  with  his  weapons 
in  liis  hand  :  and  he  that  cometh  williin  the  ranges, 
let  liim  l)e  .slain  :  and  be  ye  with  the  king  as  lie 
goelh  out,  and  as  he  cometh  in.  9.  And  the 
caplaijis  over  the  him<ireds  did  according  to  all 
t/ihiL;s  that  Jelioiada  the  priest  commanded:  and 
tii.ey  took  every  man  his  men  that  were  to  come 
in  on  the  sabbath,  with  them  that  shoidd  go  out 
on  the  sabbath,  and  came  to  Jelioiada,  the  priest. 
10.  And  to  the  captains  over  hundreds  did  the 
priest  give  king  David's  spears  and  shields,  that 
rere  in  the  tem|)le  of  the  Louo.  11.  And  the 
j[nard  stood,  every  man  with  his  weapons  in  his 
land,  round  al>out  the  king,  from  the  riglit  corner 
'if  the  temple  to  the  left  corner  of  Ihe  temple,  along 
^y  the  altar  and  the  temple.  12.  And  he  brought 
forth  the  king's  son,  and  put  the  crown  npon  him, 
and  gave  him  Ihe  testimony  :  and  they  made  him 
king,  and  anointed  him  ;  and  they  clapped  their 
hands,  and  said,  God  save  the  king. 

Six  years  Alhaliah  tyrannised  ;  we  have  not  a  paiticular  account 
of  her  reign,  no  donht  it  was  of  a  piece  with  the  heginning;  while 
Jehu  was  extirpating  the  worsliij)  of  I5aal  in  Israel,  she  was  esta- 
blishing it  in  Judah,  as  a|)pears,  2  Chron.  '21.7.  Tiie  court  and 
kingdom  of  Jndah  had  heen  dehaiiched  bv  their  alliance  with  the 
house  of  Ahal),  and  now  one  of  that  house  is  a  curse  and  plague  to 
both,  sinful  friendships  speeii  no  hetter ;  all  this  while,  Joash  lay 
hid,  enlillcd  to  a  crown,  and  intended  for  it,  and  vcl  L'uried  alive 
in  obscurity  ;  though  the  sons  and  heirs  of  liea\en  are  now  hidden, 
the  world  kiioirs  llu'i/i  vol,  1  .lohn,  3.  1.  but  the  time  is  fixed  when 
lh«v  shall  appear  in  glory,  as  Joash  in  his  seventh  year;  bv  that 
time  he  was  n  adv  to  he  shcucd,  not  a  babe,  but,  having  served 
his  first  a])prcnticcship  to  life,  and  lieing  arrived  at  his  first  cli- 
niactcrical  year,  he  had  taken  a  good  step  toward  maidiood  ;  bv 
that  time  the  people  were  grown  weary  of  .\lhaliah's  tyranny,  and 
fi|;e  for  a  re^<dution  ;   how  that  revolution  was  effected  we  are  told. 


r.  Tlie  manager  of  this  great  affair  was  Jehoiada  the  priest. 
probably  the  high  priest,  or,  at  least,  the  Stiffati,  (as  tl>e  Jews 
called  him,)  or  suffragan  to  the  liigh  priest;  by  his  birth  and 
office,  he  was  a  man  in  authority,  whom  the  people  were  bound  by 
the  law  to  observe  and  obey,  especially  when  there  was  no  rightful 
king  upon  the  throne,  Deut.  17.  Vi-  By  marriage  he  was  allied  to 
the  roval  family,  and  if  all  the  seed-royal  were  destroyed,  his  wife, 
as  daughter  to  joram,  had  a  better  title  to  the  crow  n  than  Alhaliah 
had.  By  his  eminent  gifts  and  graces,  he  was  fitted  to  serve  his 
country, "and  hetter  service  he  could  not  do  it,  than  to  free  it  from 
Athaliah's  usurpation  ;  and  we  have  reason  to  think  he  did  not 
make  this  attempt,  till  he  had  first  asked  counsel  of  God,  and 
known  his  mind,  either  by  pvophrts,  or  Urini,  or  both. 

II.  The  management  was  very  discrcd,  and  as  became  so  wise 
and  good  a  man  iis  Jehoiada  w, is. 

1.  He  concerted  Ihe  matter  \^  i  h  tlie  i:ilrfs  of  hundreds  and  ihe 
cai)tnins,  the  men  in  office,  crcloi  istical,  ( ivll,  and  military;  he 
got  them  to  him  to  the  temple,  consulted  with  them,  laid  l)efore 
them  Ihe  grievances  ll;ey,  at  present,  laboured  under,  gave  them 
an  oalh  of  secrecy,  and,  finding  them  free  and  forward  to  join 
with  Wim,  shi'wi'd  Uwm  the  /tiin/'s  son,  v.4.  and  so  well  satisfied 
weie  they  with  his  fidelity,  that  tliey  saw  no  reason  to  suspect  an 
imposition.  We  may  well  think  what  a  pleasing  surprise  it  was 
to  Ihe  good  people  among  them,  who  feared  thai  the  house  and 
lineage  of  David  were  quite  cut  o!f,  to  find  such  a  spark  as  this 
in  the  embers. 

2.  He  posted  the  prlesis  and  Levites,  who  were  more  inimedi- 
atelv  under  his  direction,  in  the  several  avenues  to  the  temple,  to 
keep  the  guards,  i)utling  Ihem  under  Ihe  conjinand  of  the  rulers 
of  liundreds,  V.9.  David  had  divided  Ihe.  priests  into  courses, 
which  waited  by  turns;  every  sabbatli-day  morning,  a  new  com- 
pany came  into  waiting,  but  the  company  of  the  foregoing  week 
did  not  go  out  of  waiting  till  the  sabbalh  evening,  so  that  on  the 
sabbath-day,  when  double  service  was  to  be  done,  there  wa.s  a 
double  number  to  do  it,  both  they  that  were  to  come  in,  and  they 
that  were  to  go  out ;  these  Jehoiada  employed  to  attend  on  this 
great  occasion,  he  armed  them,  out  of  the  magazines  of  the  temple, 
with  David's  spears  and  shields,  either  his  own  or  those  he  had 
taken  from  his  enemies,  which  he  devoted  to  God's  honour,  w.lO. 
If  they  were  old  and  unfashionable,  yet  they  liiat  used  them  might, 
by  Iheir  bemg  David's,  be  reminded  of  God's  covenant  with  hin), 
which  they  were  now  acting  in  the  defence  of. 

Two  things  they  were  ordered  to  do,  (1.)  To  protect  the  young 
king  from  being  insulted;  they  must  keep  the  watch  of  the  kind's 
house,  V.5.  compass  (he  king,  and  be  with  him,  v.S.  to  guard  him 
from  Athaliah's  partizans,  for  still  there  were  those  that  thirsted 
after  royal  blood.  (2.)  To  preserve  the  holy  teni[)le  from  being 
profaned  by  the  concourse  of  people  that  would  come  together  on 
this  occasion,  r.6.  Keep  the  watch  of  the  house,  that  it  be  not  either 
broken  through,  or  broken  down,  and  so  strangers  should  crowd  in, 
or  such  as  were  unclean;  he  was  not  so  zealous  for  the  projected 
revolution  as  to  forget  his  religion  ;  in  times  of  the  greatest  hurry, 
care  must  be  taken,  Ne  detrimentum  capiat  ecclesia — That  the 
holy  things  of  God  be  not  trenched  upon.  It  is  observable  that 
Jehoiada  appointed  to  each  his  place  as  well  as  his  work,  v.  6,  7. 
for  good  order  conti-ibutes  very  much  to  the  expediting  and  accom- 
plishing of  any  great  enterprise;  let  every  man  know,  and  keep, 
and  make  good  his  post,  and  then  the  work  will  be  done  quickly. 

3.  When  the  guards  were  fixed,  then  the  king  was  brought 
forth,  V.  12.  Rejoice  greatly,  O  daughter  of  Sion,  for  even  in  thy 
holy  mountain  thy  king  appears,  a  child  indeed,  but  not  such  a 
one  as  brings  a  woe  upon  the  land,  for  he  was  Ihe  son  of  nobles, 
the  son  of  David,  Eccl.  10. 17.  A  child  indeed,  but  lie  had  a  good 
guardian,  and,  which  was  better,  a  good  God,  to  go  to.  Jehoiada, 
without  delav,  proceeded  to  the  coronation  of  this  young  king;  for, 
though  he  was  not  yet  capable  of  dispatching  business,  he  would 
be  growing  up  towards  it  by  degrees;  this  was  done  with  great 
solemnity,  u.  12.  (1.)  In  token  of  his  being  invested  with  kinglv 
power,  he  put  the  crown  upon  him,  though  it  was  yet  too  large  ami 
heavy  for  his   head  ;   the  regalia,  it  is  probable,  were  kept  in  the 


Before  Clirist  S7b. 


11    KlNCiS,   XI. 


Tli<-  D.iitli  of  Atliiiliah 


temple,  and  so  tlie  ctowii  was  re-.idv  at  Iiand.  (2.)  In  token  oC 
his  obligation  to  goviiii  bv  law,  and  to  inalu-  llie  word  ol"(iod  his 
rule,  lie  gave  liini  the  lesliin<iny,  put  a  I'ihio  into  his  hand,  uiiich 
lie  must  read  in,  all  ibc  dai/s  of  liis  life.  Dent.  17,  10,  10.  {-i] 
111  token  oi  his  icceixing  tlie  Spirit,  to  qu.ililv  him  (oi  this  gieat 
work  to  whicli  he  before  was  called,  lie  anointed  liini  ;  thoiif^h  no- 
tice is  taken  of  the  anointini;  of  their  kings  only  in  case  <d'  inter- 
ruption, as  here,  an<i  in  Solomon's  case,  \et  1  know  not  but  the  ce- 
remony might  be  used  to  all  their  kings,  at  least,  those  «1  the  house 
if  David,  because  their  royally  was  typical  of  Christ's,  who  was 
♦o  be  anointed  above  his  fellows,  above  all  the  sons  of  David. 
^4.)  Ill  token  of  the  people's  acceptance  of  him,  and  subjection  to 
'lis  government,  they  clapped  their  hands  for  joy,  and  expressed 
their  hearty  good  wishes  to  him,  Let  Ike  king  live;  and  thus  they 
made  him  king,  made  him  their  king,  consented  to,  and  concur- 
red with,  the  divine  appointment.  They  had  reason  to  rejoice  in 
the  period  now  put  to  Athaliah's  tyranny,  and  the  prospect  they 
had  of  the  restoration  and  establishinent  of  religion,  by  a  king 
inder  the  tuition  of  so  good  a  man  as  Jehoiada  ;  they  had  reason 
to  bid  him  welcome  to  the  crown,  «liose  right  it  was,  and  to  pray. 
Let  him  live,  who  came  to  them  as  life  from  tiie  dead,  and  in  whom 
the  house  of  David  was  to  live.  With  sucth  acclamations  of  joy  and 
satisfarction  must  the  kingdom  of  Christ  be  welcomed  into  our 
hearts,  when  his  throne  is  set  up  there,  and  Satan  the  usnrper  is 
deposed  ;  Hosannah,  blessed  is  he  that  comes:  clap  hands,  and 
«ay,  "  Let  King  Jesus  live,  live  for  ever,  live  and  reign,  in  my  soul, 
and  in  all  the  world  ;''  it  is  promised,  (Ps.  72.  15.)  He  shall  live, 
and  prayer  shall  be  made  for  him,  and  his  kingdom,  cimtinually. 

13  And  when  Atlinliah  heafil  tlie  noise  of  tlie 
s;uard  and  of  tlie  people,  she  came  to  the  peo|)le,  into 
the  temple  of  the  Lord.  14.  And  when  she  looked, 
behold,  the  king  stood  by  a  pillai',  as  the  matiiier  was. 
and  the  princes  and  the  trumpeters  by  the  kini,^  and 
all  the  people  of  the  land  rejoiced,  and  blew  with 
trumpets:  and  Athaliaii  rent  lier  clothes,  and  cried. 
Treason,  treason.  \o.  Bnt  Jehoiada  the  priest  com- 
manded the  captains  of  the  hundreds,  the  officers  of 
the  host,  and  said  unto  them,  Have  her  forth  without 
the  ranges;  and  him  that  fblloweth  her,  kill  with  the 
sword.  For  the  priest  had  said.  Let  her  not  be  slain 
in  the  house  of  the  Lord.  16.  And  they  laid  hands 
on  her  ;  and  she  went  by  the  way  by  the  which  the 
horses  came  into  the  king's  house;  and  there  was 
she  slain. 

We  may  suppose  it  was  designed,  when  tlicy  had  finished  the 
solemnity  of  the  king's  inauguration,  to  make  a  visit  to  Atlialiah, 
and  call  her  to  an  account  for  her  nmrders,  usurpations,  and  ty- 
ranny ;  but,  like  her  mother  .Tezebel,  she  saved  them  ihe  labour, 
went  out  to  meet  them,  and  hastened  her  own  destruction, 

1.  Hearing  the  noise,  she  came  in  a  frittht  to  sec  \vhat  was  the 
matter,  v.  13.  Jehoiada  and  his  friends  began  in  silence,  but 
now  that  they  found  their  strenglh,  they  proclaimed  what  they 
were  doing.  It  seems,  Athaliaii  was  little  regarded,  else  she 
had  had  intelligence  brought  her  of  this  daring  attempt,  before 
with  her  own  ears  she  heard  the  noise;  had  the  design  been  dis- 
covered before  it  was  jierfected  it  might  have  been  quashed,  but 
now  it  was  too  late  ;  when  she  heard  the  noise,  it  was  strange 
that  she  was  so  ill  advised  as  to  come  herself,  and,  for  anght 
that  appears,  to  come  alone  ;  snrelv  she  was  not  so  neglected  as 
to  have  none  to  go  for  her,  or  none  to  go  with  her,  but  she  was 
wretchedly  infatuated  bv  the  transport  both  of  fear  and  indigna- 
tion she  was  in  ;  whom  God  will  destrov,  he  befools. 

2.  Seeing  what  was  done,  she  cried  out  for  help  :  she  saw  the 
king's  place  by  the  pillar  possessed  bvone  to  whom  the  princes  and 


people  did  homage,  [v.  14.)  and  had  reason  tocoiKlndc  her  power 
at  an  end,  which,  she  knew,  was  iisnrjx'd  ;  Ibis  made  her  rend 
her  ciclhes,  like  one  distract*  (I,  and  cry,  "  I'leason,  ti-eason  ' 
Come  and  help  against  (he  traitors."  Josephus  a<kls,  that  she 
cried  to  have  him  killed,  that  possessed  the  king's  place.  What 
was  now  <lotng,  was  the  highest  jnstiie,  yet  it  is  branded  as  the 
highest  crime  ;  she  herself  was  the  greatest  traitor,  and  yet  is  first 
and  loudest  in  crying.  Treason,  ticiison!  Those  that  are  themselves 
most  siniliy,  are  commonly  most  forward  to  reproach  others. 

3.  Jehoiada  gave  orders  to  put  her  io  death,  as  an  idolater,  a 
usurper,  and  an  enemy  to  the  |)nblic  |>eace  ;  care  was  taken,  (1.) 
That  she  shouki  not  be  killed  in  the  temple,  or  any  of  the  courts 
of  it,  in  reverence  to  that  holy  place,  which  must  not  be  stained 
with  the  blood  of  any  Iniinan  sacrifice,  though  ever  so  justly 
offered.  (2.)  That  whoever  appeared  for  her,  should  die  with  her; 
"  Him  that  follows  her,  to  protect  or  rescue  her,  any  of  her  at- 
tendants that  resolve  to  adhere  to  her,  and  will  not  come  into  the 
interests  of  their  rightful  sovereign,  kill  with  the  sword,  but  not 
unless  they  follow  her  now,''  v.  15.  According  to  these  orders, 
she  endeavouring  to  make  her  escape  the  back  way  to  the  palace, 
through  the  stalls,  they  pursued  her,  and  there  kilted  her,  v.  16. 
So  lei  all  thine  enemies  perish,  O  Lord:  thus  give  the  bloody 
harlot  blood  to  drink,  for  she  is  worthy. 

17  And  Jehoiada  made  a  covenant  between  the 
Lord  and  the  king  and  the  people,  that  they  should 
be  the  Lord's  people;  between  the  king  also  and 
the  people.  IS.  And  all  the  people  of  the  land  went 
into  the  house  of  IJaal,  and  brake  it  down  ;  his  altars 
aiul  his  images  brake  they  in  pieces  thoroughly,  and 
slew  JNIattan  the  priest  of  Baal  beliire  the  altars.  And 
the  priest  appointed  officers  over  the  house  of  the 
Lord  :  19.  And  he  took  the  rulers  over  htindreds, 
and  the  captains,  and  the  guard,  and  all  the  people 
of  the  land  ;  and  they  brought  down  the  king  from 
the  house  of  the  Lord,  and  caine  by  the  way  of  iht 
gate  of  the  guard  to  the  king's  house.  And  he  sat 
on  the  throne  of  the  kings.  20.  And  all  the  people 
of  the  land  rejoiced,  and  the  city  was  in  quiel  ,  and 
they  slew  Athaliah  with  the  sword  beside  the  king's 
house.  21.  Seven  years  old  zcas  Jehoash  vt'hen  he 
began  to  reign. 

Jehoiada  has  now  got  over  the  hardest  part  of  Ins  work  ;  when, 
by  the  death  of  Athaliah,  his  young  prince  had  his  way  to  the 
throne  cleared  of  all  opposition,  he  is  now  to  improve  his  advan- 
tages for  the  perfecting  of  the  revolution,  and  the  settling  of  the 
government. 

Two  tilings  we  have  an  account  of  heie  ; 

I.  The  good  foundation  he  laid,  by  an  original  contract,  v.  17. 
Now  that  prince  and  people  were  together  in  God's  house,  as  i; 
should  seem  ;  before  they  stirred,  he  took  care  that  they  should 
jointly  covenant  with  God,  and  inutually  covenant  with  each 
other,  that  thev  might  rightly  undeistand  their  duty  both  to  God 
and  to  one  another,  an<l  be  firndy  bound  to  it. 

1 .  He  endeavoured  to  settle  and  secure  the  interests  of  religion 
among  them,  bv  a  covenant  between  them  and  God.  King  and 
people  would  then  cleave  most  firmly  to  each  other,  when  both 
had  joined  themselves  to  the  Lord.  God  had  already,  on  his  part, 
promised  to  be  their  God  ;  (Jehoiada  could  show  them  that  in  the 
book  of  the  testimony  ;)  now  the  king  and  people  on  their  part 
must  covenant  and  agree  that  they  u'ill  be  the  Lord's  people  ;  in 
this  covenant,  the  King  stands  upon  the  same  level  with  the  sub- 
jects, and  is  as  much  bound  as  any  of  them  to  serve  the  Lord. 
By  this  engagement  they  renounced  Baal,  whom  many  cf  them 
had  worshipped,  and  resigned  themselves  to  God's  goveinment. 


Before  Clnisl  878. 


II   KlnGS.  XI.   XII. 


The  Reiiin  of  Ji-hiasii 


II  is  well  will)  a  people,  wlieii  ail  the  tliaiiges  tliat  pass  over  them, 
help  to  revive,  slrenglhen,  and  advance,  the  interests  of  religion 
among  tlieni.  And  those  are  likely  to  prosper  who  si  I  ni.l  ni 
the  world  under  fresh  and  sensihle  obligations  to  God  and  their 
d'llv.  By  oiir  honds  to  God  the  bonds  of  every  relation  are 
stviMCthenKl;  lh>>  Jiist  gave  themselves  to  the  Lord,  and  then 
I J  us,  2  Cor.  8.  5. 

•2.  He  tlien  settled  both  the  coronation  oath,  and  the  oalh  of 
allegiance,  the  pcicld  cniivcntu — covenant,  between  the  king  and 
the  people,  by  which  the  king  was  obliged  to  govern  according 
to  laiv,  and  to  protect  his  subjecls,  and  they  obliged,  while  he 
did  so,  to  obey  him,  and  to  bear  faith  and  true  allegiance  to  bini. 
Covenants  are  of  use,  both  to  remind  us  of,  and  to  bind  its  to, 
those  duties  which  arc  already  binding  on  us.  It  is  good,  in  all 
relations,  for  the  parties  to  understand  one  another  fully,  parti- 
cularly in  that  between  prince  and  subject,  that  the  one  may 
understand  the  limits  of  his  power  and  prerogative,  the  other  of 
his  liberty  and  jjroperly;  and  never  may  the  ancient  land-marks, 
which  ouV  fathers  have  set  before  them,  be  removed. 

II.  The  good  beginnings  he  raised  on  those  foundations. 

1,  Pursuant  to  their  covenant  with  God,  they  immetliately 
abolished  idolatry,  which  the  preceding  kings,  in  compliance  willi 
the  house  of  Aha'b,  had  introduced,  ».18.  All  the  -people  nj  the 
land,  the  mob,  got  together,  to  shew  their  zeal  against  idolatry; 
and  every  one,  now  that  they  were  so  well  headed,  would  lend  a 
hand  to  pull  down  Baal's  temple,  his  altars,  and  his  images.  All 
his  worshippers,  if  should  seem,  deserted  him  ;  only  his  priest 
Mattaii  stuck  to  his  altar  alone,  though  all  men  forsook  Baal,  he 
would  not,  and  there  he  was  slain,  the  best  sacrifice  that  ever  was 
offered  upon  that  altar.  Having  destroyed  Baal's  temple,  they 
appointed  officers  over  the  house  of  God,  to  see  that  the  service  of 
God  was  regularly  performed  by  the  proper  persons,  in  due  time, 
a/)d  according  to  the  instituted  maimer. 

2.  Pursuant  to  their  covenant  with  one  another,  they  expressed 
a  mutual  readiness  to,  and  satisfaction  in,  each  other.  (1.)  The 
king  was  brought  in  state  to  the  royal  palace,  and  sat  there  on 
the  throne  of  judgment,  the  thrones  of  the  house  of  David,  v.  19. 
ready  to  receive  petitions  and  appeals,  which  he  would  refer  it 
lo  Jehoiada  to  give  answers  to,  and  to  give  judgment  upon. 
f2.)  The  people  rejoiced,  and  Jerusalem  was  in  quiet,  t).20,  and 
Josephus  savs,  they  kept  a  bast  of  joy  many  days,  making  good 
Solomon's  observation,  Prov.  11.10.  When  it  goes  well  with  the 
righteous,  the  city  rejoices,  and  nheu  the  wicked  perish,  there  is 
shouting. 

CHAP.  XII. 

This  ehayter  ^ivf.i  us  lire  hislory  of  the  n  ign  of  Joiish,  which  daes  710I  iinsirer  to 
tliat  glorious  /«■;!: iiimiis-  0/  it,  ti  hich  ue  hiul  un  account  of  in  llie  lorf^oiH'^ 
chapter;  he  u-as  not  so  illustrious  iit  fortij  ijeurs  old  as  Itc  was  at  siren,  yrl 
his  reign  is  to  te  reckoned  one  of  the  better  sort,  and  ujipears  much  u-orse  in 
Clironiclcs  thou  it  does  here,  2  i:inon.24.  for  there  ne  find  the  hlooit  of  one 
of  God's  projihcts  laid  at  his  door  :  here  ire  are  only  fold,  I.  Thai  he  did  u-ell, 
uhile  Jehoioda  lived,  r.  1 .  .3.  JI.  That  lie  irascarefid  and  aetire  to  repair  the 
temple,  r.4. .  10.  ///.  T/i<i<,  after  a  mean  composition  with  Ilazael,  v.  17,  tS. 
he  died  ingloriouslij,  r.  10.  .2t. 

1.  TN  the  seventh  year  of  Jehu  Jehoash  began  to 
J_  rei2;ii;  and  forty  yeais  reigned  he  in  Jern- 
salem.  And  his  motliei's  name  teas  Zibiah  of 
Beer-siieba.  2.  And  Jehoash  did  that  which  was 
right  in  the  sight  of  the  LoitD  all  his  days  wherein 
Jehoiada  the  priest  instructed  him.  3.  But  the 
high  places  were  not  taken  away:  the  people  still 
sacrificed  and  huint  iticense  in  the  high  places. 

The  general  account  here  given  of  Joash,  is, 
1.  That  he  reigned  forty  years;  as  he  began   his  reign  when 
lie  was  very  young,   he  might,  in  the  course  of  nature,  have 


continued  much  longer,  for  he  was  cid  off  when  he  was  but  fortv 
seven  years  old,  v.  1. 

2.  That  he  did  thai  which  was  right,  as  long  as  Jehoiada  lived 
to  instruct  him,  w.  2.  Many  young  men  lir.ve  come  too  soon  to 
an  estate,  have  had  wealth,  and  power,  and  liberty,  before  tiiev 
knew  how  to  use  it,  and  it  has  been  of  bad  conscqiience  lo  tiieiii; 
but  against  this  danger  Joash  was  well-guarded,  (1.)  By  having 
such  a  good  director  as  Jehoiada  was,  so  wise,  and  exjiericnced, 
and  faithful  to  him.  ( 2.)  By  having  so  much  wisdom  as  to  hearken 
to  him  and  be  directed  by  him,  even  when  he  was  grown  ;ip. 
Note,  It  is  a  great  mercy  to  young  people,  and  especially  to  young 
princes,  and  all  young  men  of  consequence,  to  be  under  good 
direction,  andtohnve  those  about  them  that  will  instruct  them 
to  do  that  ivhich  is  right  in  the  sight  of  the  Lord;  and  they  then 
do  wiselv,  and  well  for  themselves,  when  they  are  willing  to  be 
counselled  and  ruled  by  such  :  a  child  lift  lo  himself  brings  his 
mother  to  shame,  but  "a  child  left  to  such  a  tnilion  may  bring 
himself  to  honour  and  comfort. 

3.  That  the  high  places  were  not  taken  away,  v.:i.  Up  and 
down  the  coniilrv,  Ihey  had  altars  both  for  sacrifice  ;iiid  incense, 
to  the  honour  of  Ihe  God  of  Israel  only,  but  in  compclilion  will', 
and  at  Iciisl  in  implicit  contempt  of,  his  altar  at  Jerusalem.  'I'lic-e 
private  aUiir.s,  perhtips,  ha<l  been  more  used  in  the  late  bad  reii;ii< 
than  foriiierlv,  because  it  was  not  safe  to  go  up  to  Jerusalem,  tior 
was  tl'.e  temple  service  performed  as  it  should  have  been;  and,  il 
may  be,  Jehoiada  connived  at  them,  because  some  well-meaning 
people  were  glad  of  them  when  they  could  not  have  better,  and 
he  hoped  that  the  reforminn'  of  the  temple,  and  putting  things  into 
a  good  posture  there,  would,  by  degrees,  draw  people  from  their 
high  places,  and  they  would  dwindle  of  themselves;  or  perhaps 
neither  the  king  nor  the  priest  had  zeal  enough  to  carry  on  their 
reformation  so  far,  nor  courage  and  strength  enough  to  encounter 
such  an  inveterate  usage. 


4.  And  .lelioash  said  to  the  priests,  All  the 
money  of  tlie  dedicated  things  that  is  brought  into 
the  house  of  the  Lord,  even  the  money  of  every 
one  that  passeth  the  account,  the  money  that  every 
man  is  set  at,  and  all  the  money  that  cometii  into 
any  man's  heart  to  bring  into  tlie  house  of  the 
Loud,  5.  Let  the  priests  take  it  to  tiietn,  every 
man  of  his  acquaintance :  and  let  tiiem  repair  the 
I)reaches  of  the  house,  wheresoever  any  breach 
sliall  be  found.  6.  But  it  was  so,  that  in  the  three 
and  twentieth  year  of  king  Jehoash,  the  prie.sts  liad 
not  repaired  tiie  breaches  of  llie  house.  7.  Tlien 
king  Jelio-.ish  called  for  Jelioiada  tiie  priest,  and 
llie  otiiei-  priests,  and  said  unto  them,  VVhy  repair 
ye  not  the  breaches  of  the  house?  now  therefore 
receive  no  more  motiey  of  your  a(;quaintance,  but 
deliver  it  for  the  breaches  of  the  house.  8.  And 
the  priests  consented  to  receive  no  more  money  of 
the  people,  neither  to  repair  the  breaches  of  tiie 
house.  9.  But  Jehoiada  the  priest  took  a  chest, 
and  bored  a  hole  in  the  lid  of  it,  and  set  it  beside 
the  altar,  on  the  right  side  as  one  connetii  into  tiie 
house  of  the  Lord:  and  the  priests  that  kept  tiie 
door  put  therein  all  the  money  that  teas  brought 
into  the  house  of  the  Lord.  10.  And  it  was  so,  wiiea 
they  saw  that  there  was  much  money  in  the  clicst, 
that  the  king's  scribe  and  the  higii  priest  came  up, 
and  they  put  up  in  bags,  and  told  tiie  money  l/ta', 


Before  Cluist  853. 

ifrts  found  in  the  house  of  the  I.oiin.  II.  And 
lliey  Jiave  the  money,  beini;,  tohl,  into  the  hands  of 
them  that  did  the  work,  that  had  the  oversight  jf 
{lie  house  of  tiie  Lord:  and  tiiey  hiiil  it  out  to  tlie 
carpenters  and  builders,  that  wrougiit  upon  tiie 
house  of  the  Lord,  12.  And  to  masons,  and 
hewers  of  stone,  and  to  buy  timber  and  hewed 
stone  to  repair  the  breaches  of  the  house  of  the 
Lord,  and  for  all  tiiat  was  laid  out  for  the  house 
to  repair  it.  13.  Howbeit  there  were  not  made 
for  the  house  of  the  Lord  bowls  of  silver,  snuffers, 
basins,  trumpets,  any  vessels  of  gold,  or  ve.ssels  of 
silver,  of  the  money  that  was  brought  iiilo  the 
house  of  the  Lord  :  14.  But  they  gave  tliat  to  the 
Vorkmen,  and  repaired  therewith  the  house  of  the 
Lord.  15.  Moreover  they  reckoned  not  with  the 
men,  into  whose  hand  they  delivered  the  uioiify 
to  be  bestowed  on  workmen:  for  they  denit  failli- 
fully.     16.  The  trespass-money  and  sin-monev 


II    KINGS,  XII.      The  Reigi,  of  Jehoash,  King  of  Judah. 


was 
not  brought  into  the  house  of  the  Lord:  it  was  tlie 
()riests'. 

We  have  here  an  account  of  ihe  repairing  of  tlie  temple  in  the 
rrien  of  Joash. 

I.  It  seems,  the  temple  was  gone  out  of  repair;  tlioiigh  Solomon 
Imilt  it  very  strong,  of  the  best  materials,  and  in  the  best  manner, 
yt-l,  in  time,  it  went  to  decay,  and  there  were  breaches  found  in 
it,  V.6.  in  the  roofs,  or  walls,  or  floors,  the  ceiling,  or  wainscot- 
ing, or  windows,  or  the  partitions  of  the  courts:  even  temples 
lliemselves  are  the  worse  for  the  wearing;  the  heavenly  temple 
will  never  wax  old.  Yet  it  was  not  only  the  teeth  of  time  that 
made  (Ik-sp  breathes,  the  sons  of  Alhaliali  had  broken  up  Ihe 
^:tll.\f^  't  (I'.'l.  1  riiron.2t.  7.  and,  out  of  enmity  to  the  service  "i 
Ihe  temple,  had  damasred  the  buildings  of  it,  and  the  priests  had 
not  taken  care  to  repair  the  iireaches  in  time,  so  that  they  «enl 
wiirie  and  worse;  unwortbv  were  (hose  husbandmen  to  liave  Ibii 
valuable  vinevard  let  out  to  Ibiin  u(ion  suih  oasv  ternjs.  mIi. 
ei.niii  lilt  iifiord  to  keep  the  wine-press  in  due  and  tenantable 
ri'piiii-,  Miittli.  21. 33.  justly  did  their  great  Lord  sue  them  for  this 
permi.-sivc  waste,  and  by  his  judgments  recover  locum  vastatum — 
for  dilnpidations,  (as  the  law  speaks,)  when  this  neglected  ten)|)le 
was  laid  even  with  the  ground. 

II.  The  king  himself  was  (as  it  should  seem)  Ihe  first  and  for- 
wardesl  man  that  took  care  for  the  repair  of  it  ;  we  do  not  find 
that  the  priests  complained  of  it,  or  that  Jehuiada  himself  was 
active  in  if,  but  Ihe  king  was  zealous  in  the  matter,  1.  Because 
he  was  king,  and  God  exjiecls  and  requires  from  those  who  have 
power,  that  they  use  it  for  the  maintenance  and  supjiort  of 
religion,  the  redress  of  grievances,  and  reparation  of  decays,  for 
the  exciting  and  engaging  of  ministers  to  do  their  part,  and  people 
their's.  2.  Because  the  temple  had  been  both  his  nurserv  and 
his  sanctuary,  when  he  was  a  child,  in  a  grateful  remembrance  of 
which,  he  now  appeared  zealous  for  Ihe  honour  of  it.  Tliev  who 
have  experienced  Ihe  comfort  and  benefit  of  religious  assemblies, 
will  make  the  reproach  of  them  their  burthen,  (7eph.3. 18.)  the 
support  of  them  their  care,  and  the  prosperity  of  them  their  chief 
joy. 

III.  The  priests  were  ordered  to  collect  money  for  these  repairs, 
and  to  take  care  that  the  work  was  done;  the  king  had  Ihe  affairs 
of  his  kingdom  to  mind,  and  could  not  himself  inspect  this  affair, 
but  he  employed  the  priests  to  manage  it,  Ihe  fittest  persons,  and 
most  likelv,  one  would  think,  to  be  hearty  in  it.  1.  He  gave 
them  orders  for  Ihe  levying  of  the  nionev  of  the  dedicated  things; 
they  must  not  stay  till  it  «as  paid  in,  but  they  must  call  for  it 
where  liiey  knew  i*  wa"  Juo  in  their  respective  districts,  either  as 

vol..  II-  18 


[redemption-money,  by  virtue  of  Ihe  law,  ICmhI.  30.  lu.  or  aa 
estimation-money,  l>y  \irlue  of  the  law.  Lev.  27. 2, 3.  or  as  a 
free-will  offering,  r.  4.  this  they  were  to  gather  every  man  of  his 
acquaintance,  and  it  was  supposed  that  there  was  no  man  but  had 
acquaintance  with  some  or  other  of  Ihe  priests.  Note,  We  should 
take  the  opportunity  that  God  gives  us  of  exciting  those  we  have 
a  particular  acquaintance  with,  to  that  which  is  good.  2.  l\v 
gave  them  orders  for  laying  out  the  money  they  had  levied,  ii/ 
rcpairinij  the  breaches  of  the  house,  v.  a. 

IV.  This  method  did  not  answer  Ihe  intention,  ».  6.  Little 
money  was  raised  ;  either  the  priests  were  careless,  and  did  not 
call  to  the  people  to  pay  in  their  dues,  or  the  people  had  so  little 
confidence  in  the  priests'  management,  that  they  were  backward 
to  pay  money  into  their  hands;  if  Ihey  were  distrusted  without 
cause,  it  was  the  people's  shame;  if  with,  it  was  more  theirs; 
but  what  money  was  raised  was  not  applied  to  the  proper  use,  the 
breaches  of  the  house  were  not  repaired,  the  priests  thought  it 
might  serve  as  well  as  it  had  done,  and  therefore  put  it  off  from 
lime  to  time;  church-work  is  usually  slow  work,  but  it  is  pity  that 
churchmen,  of  all  men,  should  be  slow  at  it.  Perhaps,  what  little 
money  they  raised,  they  thought  it  necessary  to  use  for  the  main- 
tenance of  the  priests,  which  must  needs  fall  much  short,  when 
ten  tribes  were  wholly  revolted,  and  the  other  two  wretchedly 
corrupted. 

V.  .Another  method  was  therefore  taken;  the  king  has  his  heart 
much  upon  it,  to  have  the  breaches  of  the  house  repaii-ed,  v.7. 
His  apostacy,  at  last,  gives  us  cause  to  question  whether  be  had 
as  good  an  affection  for  the  service  of  Ihe  temple  as  he  had  for  the 
structure;  many  have  been  zealous  for  building  and  beaulif\inc 
churdus,  and  for  other  forms  of  godliness,  who  yet  have  been 
strangers  to  the  power  of  it;  however,  we  commend  his  zt-al, 
and  blame  him  not  for  repri.ving  even  his  tutor  Jehoiada  liiiiiself, 
"lien  be  saw  him  remiss;  and  so  convincing  was  his  Kpniof, 
lliat  the  priests  owned  themselves  unworthy  to  be  anv  lon'.;er 
employed,  and  consented  to  the  taking  of  some  other  measures, 
and  the  giving  up  of  the  money  Ihey  had  received,  into  other  li  iiuls, 
v.ii.  It  was  honestly  done,  when  they  found  they  had  not  spivit 
to  Ho  it   Ihemsflves.   not  to   hinder  olher  people  from  doing   it, 

1.  For  raibiiig  moiicv,  i;. !),  10.  The  money  was  not  pai^l  ii.to 
private  hands,  but  put  into  a  public  chest,  and  then  people  bron^lil 
it  in  le.idily,  and  in  great  abundance,  not  only  llieir  dues,  but 
Iheir  free-will  offerings  for  so  good  a  work.  The  high  priest  and 
the  secretary  of  stale  counted  the  money  out  of  the  chest,  and  laid 
it  by  in  specie  for  the  use  to  which  it  was  appropriated.  When 
public  distributions  are  made  faithfully,  public  contributions  will 
be  made  cheerfully.  The  money  that  was  given,  (1.)  Was  dropt 
into  the  chest  through  a  hole  in  the  lid,  past  recall,  to  intimate, 
that  what  has  been  once  resigned  to  God  must  never  be  resumed; 
everg  man,  as  he  purposeth  in  his  heart,  so  let  him  give.  (2.)  The 
chest  was  put  on  the  right  hand  as  they  went  in,  which,  some 
think,  is  alluded  to  in  that  rule  of  charily  which  our  .Saviour  gives. 
Let  not  thy  left  hand  know  what  thy  right  hand  doelh.  But,  while 
llicy  were  getting  all  they  could,  for  the  repair  of  the  temple,  Ihey 
did  not  break  in  upon  that  which  was  Ihe  stated  maintenance  o/ 
the  priests,  v. 16.  Ihe  trespass-money  and  the  sin-money  which 
were  given  to  them  by  ihat  law.  Lev.  5.  15, 16.  were  reserved  to 
them;  let  not  the  servants  of  Ihe  temple  be  starved,  under  colout 
of  repairing  Ihe  breaches  of  it. 

2.  For  laying  out  the  money  that  was  raised.  ( 1.)  They  did  not 
put  it  into  the  hands  of  the  priests,  who  were  not  versed  in  affair* 
of  this  nature,  having  olher  work  to  mind,  but  into  the  hands  oj 
those  that  did  the  work,  or,  at  least,  had  the  oversight  of  it, 
I'.  11.  They  were  fittest  to  be  instrusted  with  this  business,  whose 
employment  lay  thai  way,  Tractant  fabrilia  fnbri — Every  artist 
has  his  trade  assigned;  but  let  not  those  who  are  called  "to  wjr, 
the  holy  warfare,  entangle  themselves  in  Ihe  affairs  of  this  life. 
They  Ihat  were  thus  intrusted,  did  Ihe  business,  [  I.]  Carefiillv; 
purchasing  materials,  and  paying  workmen,  i'.  12.  Business  isdon; 
with  expedition,  when  those  are  employed  in  it,  that  understand 


l\r\,,w  Chnsl  fUO. 


li   K!N(;s.  All,  Xni.     The  Death  of  Jehoash,  KJng  of  Jiidah 


K,  mill  know  wiiicli  wav  lo  ffo  ;i!joiiI  it.  [-2.1  F:iiili(iillv ;  micIi  a 
tc|)ulalion  lliev  g<il  for  lioncslv,  llial  llii'ie  wus  no  occasion  lo 
txaniiiie  llieii- bills,  oranHil  llieir  acconrils  ;  let  all  tli:i(  arc  inlnisted 
willi  |)nl)lic  nioncv,  or  public  work,  learn  hence  to  deal  failbfwlly, 
as  those  (liat  know  fiod  will  reckon  with  them,  whether  men  do 
or  no;  those  that  think  it  is  no  sin  lo  cheat  the  i;overnnient,  cheat 
tin-  connlrv,  <>i'  cheat  tiie  cliurcli,  will  be  of  another  mind,  when 
(iod  shall  sot  their  sins  in  order  before  Ihem.  ('l.)  They  did  not 
lav  it  out  in  oriianienls  for  ihe  temple,  in  vessels  of  f;ol(l  or  silver, 
lint  ill  necessary  repairs  first,  v.  13.  whence  we  may  learn,  in  all 
our  expences,  to  give  that  the  preference  which  is  most  needful, 
anil,  in  dealinir  for  the  public,  to  deal  as  we  would  for  ourselves. 
After  the  repairs  were  finished,  we  find  the  overplus  turned  into 
plate  for  Ihe  service  of  the  temple,  2Chron.'24.  11. 


17.  Then  Hazael  kinc,-  of  Syiia  went  itp,  and 
foiijjiit  against  Gath,  and  took  it:  and  Hazael  set 
liis  face  to  '^o  up  lo  Jernsaleni.  18.  A\u\  Jehoajsli 
kincj  of  Judah  took  all  tiie  hallowed  tilings  that 
Jehoshaphat,  anrl  Jehorani,  atid  Ahaziah,  his 
fathers,  kings  of  Jndah,  had  dedicated,  and  his  own 
hallowed  things,  and  all  the  gold  t/iat  was  found 
in  the  treasufes  of  the  iionse  of  the  Lord,  and 
in  the  king's  house,  and  sent  it  to  Hazael  king 
of  Syria:  and  he  went  away  from  Jerusalem. 
19.  And  tiie  rest  of  the  acts  of  Joash,  and  all  that 
he  did,  <tie  tliey  not  written  in  the  book  of  tiie 
chronicles  of  the  kings  of  Judah?  20.  And  liis 
servants  arose,  and  made  a  conspiracy,  and  slew 
Joash  in  tlie  house  of  Millo,  which  goeth  down  to 
Silla.  21.  For  Jozachar  the  son  of  Shimeath,  and 
Jchozal)ad  the  son  of  Shomer,  his  servants,  smote 
him,  and  he  died;  and  they  buried  him  with  ids 
fathers  in  the  city  of  David:  and  Amaziah  iiis  son 
reigned  in  his  stead. 

When  Joash  had  revolted  from  God,  and  was  become  both  an 
idolater  and  a  |)ersecutor,  the  hand  of  the  Lord  went  out  against 
liim,  and  his  last  state  was  wnrsc.  titan  his  first. 

1.  His  wealth  and  honour  became  an  easy  piey  lo  his  neigh- 
bours. Hazael,  when  he  had  chastised  Israel,  c/j.  10.  32.  threatened 
Judah  and  Jerusalem  likewise,  took  Galli,  a  strong  city,  v.  17. 
and  ihence  intended  to  march  with  his  forces  against  Jerusalem, 
the  royal  city,  llie  holy  city,  but  whose  defence,  on  account  of  its 
sinfulness,  was  departed.  Joash  had  neither  spirit  nor  stieiigth 
to  lurdie  head  against  him,  but  gave  him  all  the  hallowed  thinos, 
and  all  the  gold  that  was  found  both  in  his  exchequer,  and  in  the 
treasures  of  the  temple,  u.  18.  to  hire  him  to  march  another  way. 
If  it  were  lawful  lo  do  this  for  the  public  safety,  better  part 
ftilh  the  gold  of  the  temple  than  expose  Ihe  temple  itself;  yet, 
(I.)  If  he  had  not  forsaken  God,  and  forfeited  his  protection,  his 
affairs  had  not  been  brought  to  this  extremity,  but  he  might  have 
forced  Hazael  to  retire.  (2.)  He  diminished  himself,  and  made 
himself  very  mean,  lost  the  honour  of  a  prince  and  a  soldier,  anil 
of  an  Israeiitc  too,  in  alienating  the  dedicated  Ihinus.  (3.)  He 
impoverished  himself  and  his  kingdom.  And,  (4.)He  templed 
Hazael  to  come  again,  when  he  could  bring  home  so  rich  a  booty 
wilhoul  striking  a  stroke.  And  it  had  this  effect,  foi',  the  next 
year,  the  host  of  Syria  came  up  acainst  Jerusalem,  destroyed  the 
princes,  and  plundered  the  city,  2  Cliron.  24.23,  24. 

2.  His  life  becanu^  an  easy  jirey  lo  his  own  servants.  They 
cons))ircd  auainst  him,  ami  slew  him,  d.2(),2I.  not  aimin;;-  at  his 
kin;;ilom,  for  tliev  opposed  not  his  son's  snceceilini;  him.  but  lo  be 
aYei!;>eil  on  him  for  some  ciiiiic   he  had   comuiitli-d  ,   and  we  are 


told  in  Chronicles,  that  liis  murdciing  of  the  prophet,  Jelioiadai 
son,  was  llie  provocation.  In  this,  how  uiiriglitcons  soever  tht^ 
were,  (vengeance  was  not  their's,  nor  did  it  belong  to  lliein  t« 
repay,)  God  was  righteous;  and  this  was  not  the  onlv  time  that 
he  let  even  kings  know  that  it  was  at  their  peril,  if  lliev  toiic'i"  i) 
his  anointed,  and  did  his  prophets  any  harm;  and  thai,  uliiii  li; 
comes  to  make  inquisition  for  blood,  the  blood  of  prophets  will  rii.: 
Ihe  account  very  high.  Thus  fell  Joash,  who  began  in  the  spiri-. 
and  ended  in  the  flesh.  God  usually  sets  marks  of  hisdis|deasu  ,• 
upon  apostates,  even  in  this  life;  for  they,  of  all  sinners,  do  mo.-J 
rcproacli  the  Lord. 


CHAP.  XJH. 

This  chapter  brings  us  again  to  the  history  of  the  kht'is  of  hrael^  and  particularly 
of  the  family  of  Jehu,  We  have  here  an  account  of  the  reign^  /.  Of  his  son 
Jehoahaz,  which  continued  seventeen  years.  His  bad  character  in  generai, 
r.  1,2.  The  trouble  he  was  brought  iulo,  r.3.  and  the  low  ebb  of  his  affairs^ 
V.7.  His  hutniliation  before  Goil,  and  God's  cumjiassion  toward  him,  t.4,5. 
and  againj  v.  23.  His  continuance  in  his  idolalnj  notu-ithslan<liiig,  r.  G.  His 
death,  r.8,9.  //.  Of  his  grandson  Joash,  which  continued  sixteen  years. 
Here  is  a  general  account  of  his  reigu  in  the  usual  form,  r.  II..I3.  but  a 
particular  account  of  the  death  of  Elishtt  in  his  time.  The  kind  visit  the  king 
7nade  him,  v.M.  and  the  encouruaement  he  gave  the  king  iit  his  wars  ivitfi 
Syria,  v.  15  .  .  19.  His  death  and  Iniiial,  v.  20.  and  a  miracle  wrought  by  his 
hones,  r.  21.  An  ',  lastly,  The  advantages  Joash  gained  against  the  SyrianSf 
according  to  his  predictions,  i*.  24,25. 

1.  T^^  ^lit?  three  and  l\ventietl»  year  of  Joash  the 
X  son  of  Ahaziah  kiii;^  of  .hidah,  Jehoahaz  the 
son  of  Jehn  hei^an  to  reinn  over  Israel  in  Samaria, 
and  reiu'itcd  seventeen  vears.  2.  And  he  did  that 
which  W((s  evil  in  tiie  sight  of  the  Loro,  and  fol- 
lowed tiie  sins  of  Jeioiniam  the  son  of  Nebat, 
wliich  made  Israel  to  sin;  he  fiejiarted  not  there- 
from. 3.  And  tlie  anger  of  the  l.oifi)  was  kindled 
against  Israel,  and  he  deiixtied  litem  into  the 
hand  of  Hazael  king  of  Syii;i,  and  into  the  hand  of 
Ben-liadad  tlie  son  of  Hazael,  all  I  heir  days.  4.  And 
Jeiioahaz  besought  the  Lord,  and  llie  Lord 
iiearkened  unto  him:  for  he  saw  the  oppression  of  M 
Israel,  because  the  king  of  Syria  oppressed  lliem.  ■ 
5.  (And  the  Lord  gave  Israel  a  saviour,  so  tlmt 
tiiey  went  out  from  under  the  hand  of  the  .Syrians: 
and  the  children  of  Israel  dwelt  in  their  tenis,  as 
beforetime.  6.  Nevertheless  they  deparled  not 
from  the  sins  of  the  house  of  Jeroboam,  who  made 
Israel  sin,  but  walked  therein:  and  there  riMiiained 
the  grove  also  in  Samaria.)  7.  Neitiier  did  he 
leave  of  the  people  lo  Jehoahaz  but  fifty  liotse- 
men,  and  ten  chaiiols,  and  ten  thonsand  footmen; 
for  the  king  of  Syria  had  destroyed  them,  and  liad 
made  them  like  Ihe  dust  by  threshing.  8.  Now  the 
test  of  tiie  acts  of  .Icdioaliaz,  and  all  that  he  did, 
and  ins  might,  are  they  not  written  in  the  book 
of  ihe  chronicles  of  the  kings  of  Israel?  9.  And 
Jehoahaz  slept  with  ids  fatliers;  and  they  buried 
him  in  Samaria:  and  Joash  his  son  reigned  in  liw 
stead. 

This  general  accouiil  of  the  reign  of  Jehoahaz,  and  of  the  slato 
of  Israel  during  his  seventeen  years,  though  short,  is  long  enon^^li 
tu  let  us  sec  two  things  which  are  very  affecting  and  instruMve. 


Before  Clirist  839. 


II  KINGS,  Xlll. 


I.  Tlio  glory  of  Israel  rakc(!  up  in  llie  aslics,  buried,  and  lost, 
and  liinii'd  into  slinmc.  Hi)\v  uidike  does  Israel  appear  here  to 
«h;if  it  liad  liecn,  and  iiiiglit  have  hccii  !  How  is  its  crown 
piofniicd,  and  its  honour  laid  in  llic  dust  ! 

I.  It  was  the  Iiononr  of  Israel,  that  they  worshipped  the  only 
lining-  ;ind  true  Ciod,  who  is  a  Spirit,  an  eternal  mind,  and  had 
rules,  liv  which  to  worship  liini,  of  his  own  appointment:  hut,  by 
[liaiir/iiir/  thr  r/lori/  nf  their  ivcnrriiplihic  God  iii/o  the  siniilitiiclc 
I'/'  (III  (i.r,  l/ic  tnilli  of  God  into  n  lie,  lliev  lost  lliis  honour,  and 
levejltd  llieinselves  with  tlie  nations  that  wcirsliipped  the  work  of 
tlieir  own  hands.  We  find  here  that  the  kin;;'  folloircd  the  sins 
nf  Jirohonm,  n.'2.  and  the  people  departed  nut  from  ihcm,  Imt 
uaUird  Ihrrrin,  v.d.  There  could  not  he  a  greater  reproach  than 
these  two  idolized  calves  wer;'  to  a  people,  that  were  instructed  in 
the  service  of  God,  and  intrusted  with  the  lively  oracles.  In  all 
the  history  of  the  ten  trihes,  we  never  find  the  least  shock  given 
to  that  idolatry,  hut,  in  every  reign,  still  the  calf  was  their  god, 
and  tliev  separated  themselves  to  that  shame. 

2.  It  was  the  honour  of  Israel,  that  they  were  taken  under  the 
special  protection  of  heaven  ;  God  himself  was  their  Defence,  the 
Shield  of  (heir  help,  and  the  Sword  of  their  excellency.  Happy 
wast  thou,  O  Israel,  upon  this  account.  But  here,  as  often  before, 
we  find  them  stripl  of  this  glory,  and  cxj)osed  to  the  insults  of  all 
their  neighbours.  Thev,  by  Iheir  sins,  provoked  God  to  anger, 
and  then  he  dclinrred  them  into  the  hands  nf  Hazael  and  Brn- 
hadad,  v.'i.  Ilazacl  oppressed  Israel,  v.2'2.  Surely  never  was 
any  nation  so  often  plucked  and  pillaged  by  their  neighbours  as 
Israel  was.  This  they  brought  upon  themselves,  by  sin  ;  when 
they  had  provoked  God  to  pluck  up  their  hedge,  the  goodness  of 
their  land  did  but  tempt  their  neighbours  to  prey  upon  them.  So 
low  was  Israel  brought  in  this  reign,  bv  the  many  depredations 
which  the  Syrians  made  upon  iheni,  that  the  militia  of  the  king- 
dom, and  all  the  force  thev  could  bring'  into  the  field,  weij;  but 
fifh/  horsemen,  ten  chariots,  anil  ten  thonsundfootmen,  a  despicable 
muster,  i>.  7.  Are  the  thousands  of  Israel  come  to  this?  How  is 
the  gold  become  dim  !  The  debauching  of  a  nation  will  certainly 
be  the  debasing  of  it. 

II.  Some  sparks  of  Israel's  ancient  honour  appearing  in  these 
ashes.  If  is  not  quite  forgotten,  nolwilhslanding  all  these  quarrels, 
that  this  peojile  is  the  Israel  of  God,  and  he  the  God  of  Israel. 
For, 

1.  It  was  the  ancient  honour  of  Israel,  that  thev  were  a  praying 
people;  and  here  we  find  snincMlinl  of  that  honour  rc\ive(l ;  for 
Jehoahaz  their  king,  in  his  distress,  besovr/ht  the  Lord,  v.  4. 
a)>plicd  himself  for  help,  not  to  ihe  calves,  (what  help  could  thev 
give  him?)  but  to  Ihe  Lord.  It  becomes  kings  to  be  beggars  at 
(iod's  door,  ajid  the  greatest  of  men  to  be  humble  petitioners  at 
the  footstool  of  his  throne.      Need  will  drive  them  to  it. 

2.  It  was  the  ancient  honour  of  Israel,  that  they  had  God  nigli 
unto  them  in  all  thai  vhich  thei/  called  upon  him  for,  Deut.4.  7. 
find  so  he  was  here.  Though  he  might  justly  have  rejected  the 
prayer,  as  an  abi.niinalion  to  him,  vet  the  Lord  hearkened  vnto 
Jehoahaz,  and  to  his  prayer  for  himself  and  for  his  people,  j).  4. 
and  he  gave  Israel  a  Saeioiir,  v.  5.  not  Jehoahaz  himself,  for,  all 
his  days,  Hazael  oppressed  Israel,  t).  22.  but  his  son,  to  whom, 
in  answer  to  his  father's  |)rayers,  God  gave  success  against  the 
Syrians,  so  that  he  recovered  the  cities  which  they  had  taken  from 
his  father,  f.2.5.  This  gracious  answer  God  gave  to  the  prayer 
of  Jehoahaz,  not  for  his  sake,  or  the  sake  of  that  unworthy  people, 
but  in  remembrance  of  his  covenant  with  Abraham,  ii.23.  which, 
in  such  exigencies  as  these,  he  had  long  since  promised  to  have 
respect  to.  Lev. 2(5. 42.  See  how  swift  God  is  to  shew  mercy; 
how  ready  to  hear  prayers;  how  willing  to  find  out  any  reason  to 
be  gracious ;  else  he  would  not  look  so  far  back  as  that  ancient 
covenant,  which  Israel  had  so  often  broken,  and  forfeited  all  the 
benefit  of.  Let  this  invite  and  engage  us  for  ever  to  him,  and 
eiicorirase  even  those  that  have  forsaken  him  to  rcliirn  and  re])ent; 
for  there  is  forr/irencss  uilh  him,  that  he  mag  be  feared. 

lO.  In  tlic  I'iiirty  and  sevenlli  year  of  Joasli  king 


The  Reign  of  Jehoahaz. 

of  Judah,  began  Jehoash  the  son  of  Jehoahaz  to 
reign  over  Israel  in  Samaria,  ajid  reigned  .sixteen 
years.  11.  And  lie  did  that  loldch  was  evil  in  Uie 
sight  of  the  Lord;  he  departed  not  from  all  Hie 
sins  of  Jeroboam  the  son  of  Nebat,  who  made 
Israel  sin:  but  he  walked  tlierein.  12.  And  tlie 
rest  of  the  acts  of  Joash,  aii<i  all  that  he  did,  and 
his  might  wlierewith  he  fought  against  Amaxiah 
king  of  Jndah,  are  they  not  written  in  the  book 
of  the  ciironieles  of  the  kings  of  Israel  ?  i;3.  And 
Joash  slept  with  his  fathers;  and  Jeroboam  sat 
upon  iiis  throne:  and  Joash  was  buried  in  Samaria 
with  the  kings  of  Israel.  14.  Now  Elisha  was 
fallen  sick  of  his  sickness  whereof  he  died.  And 
Joash  the  king  of  Israel  came  down  unto  him,  and 
wept  over  liis  face,  and  said,  O  my  falher,  my 
father,  the  ciiariot  of  Israel,  and  the  horsemen 
thereof!  15.  And  Elisiia  said  unto  him,  Take 
bow  and  arrows.  And  lie  took  unto  iiim  bow  and 
arrows.  1(J.  And  he  said  to  llie  king  of  Israel,  Vnl 
thine  liaml  upon  the  bow.  And  he  pv'.t  his  hand 
vpon  it:  and  Elislia  put  his  hands  tipo^x  the  kings 
hands.  17.  And  he  .said.  Open  the  window  east- 
ward. And  heoper.edi/.  Then  Elisha  said,  Shoot 
And  he  shot.  And  lie  said,  The  ftriow  of  llie 
Lord's  dehverance,  and  the  arrow  tyf  deh'veiaiice 
from  Syria:  for  tiiou  shall  smite  tie  Syrians  in 
Aphek,  till  thou  have  consumed  t/iem.  18.  And  lie 
said.  Take  the  aiTOWs.  And  he  took ///em.  And  lie 
said  unto  the  king  of  Israel,  Smite  upon  the  ground. 
And  he  smote  thrice,  and  stayed.  10.  And  the 
man  of  God  was  wroth  with  him,  and  said,  'J'hou 
shouldest  have  smitten  five  or  six  thnes;  then  hadst 
thou  smitten  Syria  till  thou  l-.adst  consumed  it : 
whereas  now  thou  shalt  smite  Syria  but  liuice. 

We  have  here,  Jehoash,  or  Joash,  the  son  of  Jilioahaz,  aiid 
grandson  of  Jelii/,  upon  the  throne  of  Israel.  Proliubly  llie  liiMise 
of  Jehu  intended  some  respect  to  the  house  of  David,  HJieu  lliey 
gave  this  heir-apparent  to  Ihe  crown  the  same  name  with  him 
that  was  then  king  of  Judah. 

I.  The  general  account  here  given  of  him  and  his  reign  is  niiali 
the  same  with  what  we  have  already  met  with,  and  has  little  in  it 
remarkable,  t).  10..13.  He  was  none  of  the  worst,  and  yet, 
because  he  kept  up  that  ancient  and  politic  idolatry  of  Ihe  house 
of  Jeroboam,  it  is  said.  He  did  that  which  was  evil  in  Ihe  sight  of 
the  Lord.  That  one  evil  was  enough  to  leave  an  indelible  mark 
of  infamy  upon  his  name;  for,  how  little  evil  soever  men  saw  in 
it,  it  was,  in  the  sight  nf  the  Lord,  a  very  wicked  thing;  and  we 
are  sure  that  his  judgment  is  according  to  truth.  It  is  observable 
how  lightly  the  inspired  penman  passes  over  his  acts,  and  his 
might  wherewith  he  warred,  leaving  it  to  the  common  historians 
to  record  them,  while  he  takes  notice  only  of  the  respect  he 
shewed  to  Elisha.  One  good  action  shall  make  a  better  figure 
in  God's  book  than  twenty  great  ones  ;  and,  in  his  account,  it 
gains  a  man  a  much  better  reputation  to  honour  a  prophet  than 
to  conquer  a  king  and  liis  army. 

II.  The  jnirticular  account  of  what  passed  between  him  and 
Elisha  has  several  things  in  it  reumrkabie. 

1.  Elisha  fell  sick,  t'.  14.  Observe,  (l.)He  lived  long,  for  jt 
was  now  about  sixlv  years  .since  he  «as  first  called  to  be  a  prophet. 
It  was  a  great   mercy  to  Israel,  :ind  csjki  i;illy  to  the  ions  of  the 


Before  Clin.'.l  »39. 

tiropliets,  that  lie  was  tolillniieil  so  long,  a  burning  and  sliiuiiig 
liglit.  Elijah  finished  his  testimony  in  a  fourth  part  of  that  time. 
Cod's  prophets  have  their  diiy  set  tiiem,  some  longer,  others 
shorter,  as  Infinite  Wisdom  see's  fit.  (2.)  All  the  latter  part  of 
His  lime,  from  the  aiiointino- of  Jehu,  which  was  forty-five  years 
before  Joash  began  his  rcisn,  we  fiiiil  no  mention  made  of  him, 
(M-  of  any  thing  he  did,  till  we  find  him  here  npon  his  death-bed. 
He  niialit  be  useful  to  the  last,  and  \et  not  so  fiimons  as  lie  bad 
fiinietinies  been.  The  time  of  his  flourishing  was  less  than  the 
lime  of  bis  living.  Let  not  old  peojde  complain  of  obscurity,  but 
rather  be  well  pleased  with  retirement.  (3.)  The  Spirit  of  Elijah 
rested  on  Elisha,  and  yet  he  is  not  sent  for  to  heaven  in  a  fiery 
chariot,  as  Elijah  was,  but  goes  the  common  road  out  of  the 
world,  and  is  visited  with  the  visitation  of  all  men.  If  God 
honour  some  above  others,  who  yet  are  not  inferior  to  them  in 
gifts  or  graces,  who  shall  find  fault?  May  he  not  do  what  he  will 
with  his  own? 

2.  King  Joash  visited  him  in  his  sickness,  and  wept  over  him, 
V.  14.  This  was  an  evidence  of  some  good  in  him,  that  he  had  a 
value  and  affection  for  a  faithful  prophet;  so  far  was  he  from 
haling  and  persecuting  him  as  a  troubler  of  Israel,  that  he  loved 
and  honoured  him  as  one  of  the  greatest  blessings  of  his  kingdom, 
and  lamented  the  loss  of  him.  There  have  been  those  who  would 
not  be  obedient  to  the  word  of  God,  and  yet  have  had  the  faithful 
ministers  of  it  so  manifested  in  their  consciences,  that  they  could 
not  but  have  an  honour  for  them.  Observe  here,  (1.)  When  the 
king  heard  of  Elisha's  sickness,  he  came  to  visit  him,  and  to  receive 
his  dying  counsel  and  blessing;  and  it  was  no  disparagement  to 
liim,  though  a  kins,  thns  to  honour  one  whom  God  honoured. 
Note,  It  mav  turn  much  to  our  spiritual  advantage  to  attend  the 
sicli-hcds  and  death-beds  of  good  ministers,  and  other  good  men, 
that  we  mav  iearn  to  die,  and  may  be  encouraged  in  rcligioji, 
by  tile  living  comforts  they  have  from  it  in  a  dying  hour. 
(2.)  Though  Elisha  was  very  old,  had  been  a  great  while  useful, 
and,  in  the  course  of  nature,  could  not  continue  long,  yet  the 
king,  when  he  saw  him  sick,  and  likely  to  die,  wept  o\er  him. 
The  aged  are  most  experienced,  and  therefore  can  worst  be 
spared.  In  manv  causes  one  old  witness  is  worth  ten  young  ones. 
(3.)  He  lamented  him  in  the  same  words  with  which  Elisha  had 
himself  lamented  the  removal  of  Elijah,  My  father,  my  father. 
It  is  probable  he  had  heard  or  read  them  in  that  famous  story. 
Note,  Those  that  give  just  honours  to  the  generation  that  goes 
before  them,  are  often  recompensed  with  the  like  from  the  gene- 
ration that  comes  after  them.  He  that  watereth,  that  watereth 
with  tears,  shall  be  watered,  shall  be  so  watered  also  himself, 
when  it  comes  to  his  own  turn,  Prov.11.25.  (4.)  This  king  was 
herein  selfish  ;  he  lamented  the  loss  of  Elisha,  because  he  was 
the  chariots  and  horsemen  of  Israel,  and  therefore  could  be  ill 
spared,  when  Israel  was  so  poor  in  chariots  and  horsemen,  as  we 
find  they  were,  d.7.  when  they  had  in  all  but  fifty  horsemen  and 
ten  chariots.  They  who  consider  how  much  good  men  contribute 
to  tlie  defence  of  a  nation,  and  the  keeping  off  of  God's  judgments, 
nill  see  cause  to  lament  the  removal  of  them. 

8.  Elisha  gave  the  king  great  assurances  of  his  success  against 
Ihe  Syrians,  Israel's  present  oppressors,  and  encouraged  him  to 
prosecute  the  war  against  him  with  vigour.  Elisha  was  aware  that 
therefore  he  was  loath  to  part  with  him,  because  he  looked  u|)on 
him  as  the  great  bulwark  of  the  kingdom  against  that  common 
enemy,  and  depended  much  upon  his  blessings  and  prayers  in  his 
designs  against  them.  "Well,"  says  Elisha,  "if  that  be  it  that 
makes  thee  thus  sad,  let  not  that  trouble  thee,  thou  shalt  be  vic- 
torious over  the  .Syrians  when  I  am  in  mv  grave:  "  I  die,  bnt  God 
witlsurely  visit  yon.  He  has  the  residue  of  the  Spirit,  and  can  raise 
up  other  prophets  to  |)ray  for  you."  God's  grace  is  not  tied  to  one 
hand.      He  can  bury  his  workmen,  and  vet  carry  on  his  work. 

To  animate  the  king  against  the  Syrians,  he  gives  him  a  sign; 
orders  him  lo  take  how  and  arroirs,  v.  15.  to  intimate  to  him,  that, 
in  order  lo  the  deliverance  of  his  kingdom  from  the  Syrians,  he 
must  put  liinisilf  into  a  military  posture,  and  resolve  to  undergo 
the  perils  and   f:iligui's  of   war;    fiod  would   be  the  A|(ent,  bot  he 


II  K(N(;''\   Mil.       The  Deafli  of  Jelioasli,  Ring  of  Isiael 

must  be  the  instrument.     And,  that  he  should   be  successful,  he 
gives  him  a  token,  by  directing  him, 

(1.)  To  shoot  an  arrow  toward  Syria,  v.  10,  17.  The  kini.'. 
no  doubt,  knew  how  to  manage  a  bow  belter  than  the  prophet 
did,  and  yet,  because  the  arrow  now  to  be  shot  was  to  have  ils 
significancy  from  the  divine  institution,  as  if  he  were  now  to  be 
disciplined,  he  receives  the  words  of  cummand  from  the  proplie  . 
Put  thy  hand  vpnu  the  bow:  Open  the  windoie :  Shout.  Na\,  i.i 
if  he  bad  been  a  child  that  never  dicw  a  bow  before,  Elisha  piil 
his  liiinds  upon  tlie  king's  hands,  to  signify  that  in  all  his  expedi- 
tions anainsl  the  Syrians,  he  must  look  up  to  God  for  direction 
and  slrciiglb  ;  must  reckon  bis  own  hands  not  sufficient  for  him, 
but  go  oji,  Ml  a  (Icpemlence  upon  divine  aid;  He  teacheth  my 
luuids  lo  iiiir,  I's.  10.34. — 144.1.  The  trembling  hands  of  a 
(King  propliel,  as  tbev  signified  the  concurrence  and  communica- 
tion ol  tlie  power  of  God,  gave  this  arrow  more  force  than  the 
bands  ol  the  king  in  his  full  strength.  The  Syrians  had  made 
IliemseUes  inaslcrs  of  the  country  that  lay  eastward,  c/t.10.33. 
Thilherward,  therefore,  the  arrow  is  directed,  and  such  an  inter- 
pretation gi\en  by  the  prophet  of  the  shooting  of  this  arrow, 
though  shot,  in  one  res[)ect,  at  random,  as  made  it,  [1.]  A  com- 
mission to  the  king  to  attack  the  Syrians,  notwithstanding  their 
power  and  possession.  [2.]  A  promise  of  success  therein:  it  is 
the  arroiv  iij  the  Lord's  deliverance,  even  the  arrow  of  deliverance 
from  Syria,  it  is  God  that  commands  deliverance ;  and,  when  he 
will  efltct  it,  who  can  hinder?  The  arrow  of  deliverance  is  his. 
He  shoots  out  his  arrows,  and  the  work  is  done,  Ps.  18.  14. 
•'  Thou  shalt  smite  the  Syrians  in  Aphek,  where  they  are  now 
eiicaiiipeil,  or  where  they  are  lo  have  a  general  rendezvous  of 
llieir  forces,  till  thou  have  consumed  those  of  thera  that  are 
vexatious  and  oppressive  to  thee  and  thy  kingdom." 

(•J.)  To  strike  with  the  arrows,  u.l8, 19.  The  prophet  havina, 
in  God's  name,  assured  him  of  victory  over  the  Syrians,  he  will 
now  try  him  what  improvement  he  will  make  of  his  victories, 
whether  he  will  push  them  on  with  more  zeal  than  Ahab  did, 
when  Beu-hadad  lay  at  his  mercy.  For  the  trial  of  this,  he  bids 
him  smite  w'lth  the  arrows  on  the  ground:  "Believe  them  brougli! 
to  the  ground  by  the  arroiv  of  the  Lord's  deliverance,  and  lai(i  at 
thy  feet;  and  now  shew  nie  what  thou  wilt  do  to  them  when  iIiod 
hast  them  down,  whether  thou  wilt  do  as  David  did,  when  (jod 
gave  him  the  necks  of  his  enemies,  beat  them  small  as  the  dust 
before  the  wind,"  Ps.  18. 40, 42.  The  king  shewed  not  thai 
eagerness  and  flame  which  one  might  have  expected  upon  this 
occasion,  but  smote  thrice,  and  no  more.  Either  out  of  foolish 
tenderness  to  the  Syrians,  he  smote  as  if  he  were  afraid  of  hurting 
them,  at  least  of  ruining  them ;  willing  to  shew  mercy  lo  them  thai 
never  did,  nor  ever  would,  shew  mercy  to  him  or  his  people.  Or, 
perhaps,  he  smote  but  thrice,  and  very  coldly,  because  he  thoiiglil 
it  but  a  silly  thing,  that  it  looked  idle  and  childish  for  a  king  to 
beat  the  floor  with  his  arrows;  and  thrice  was  often  enough  for 
him  to  play  the  fool,  merely  to  please  the  prophet.  But,  by 
contemning  the  sign,  he  lost  the  thing  signified,  sorely  to  llie 
urief  of  the  dying  prophet,  who  was  wroth  with  him,  and  told 
him  be  should  have  smitten  five  or  six  limes.  Not  being  straitened 
in  the  power  and  promise  of  God,  why  should  he  be  straitened 
in  his  own  expectations  and  endeavours?  Note,  It  cannot  but 
he  a  trouble  to  good  men  to  see  those  they  wish  well  to  stand  in 
I  heir  own  light,  and  forsake  their  own  mercies;  to  see  them  lose 
their  advantages  against  their  spiritual  enemies,  and  so  give  Ihem 
advantage. 


'20.  And  Elislia  died,  and  they  buried  him.  And 
llie  band.s:  of  the  Moabite.s  invaded  the  land  at  the 
coniiiio-  ill  i)f  llie  year.  21.  And  it  came  to  pass, 
as  liiey  were  bitryiiii;'  a  man,  tliat,  beliold  they 
spied  a  band  oj  men ;  and  tliey  cast  the  man  into 
the  sepulchre  of  Elisiia:  and  when  the  man  wan 
^let  down,  and  touched  the  bones  of  Elisha,  he  re- 


Before  Clirisl   «37. 


II   KINCS.   XIII,  XIV. 


The  Death  of  Elislin. 


vived,  nnri  stood  up  on  Iiis  feel.  22.  But  Hazael 
kin"-  of  Syria  oppressed  Israel  all  the  days  of 
Jelioaliaz.  23.  And  the  Lord  was  gracious  unto 
them,  and  had  compassion  on  them,  and  had 
respect  unto  them,  because  of  his  covenant  with 
Abraham,  Isaac,  and  Jacob,  and  would  not  destroy 
tliein,  neither  cast  he  them  from  his  presence  as 
yet.  24.  So  Hazael  king  of  Syria  died;  and  Ben- 
\iadad  his  son  reigned  in  his  stead.  25.  And 
Jehoash  the  son  of  Jelioahaz  took  again  out  of  the 
riand  of  Ben-hadad  the  sou  of  Hazael  the  cities, 
ft'hich  he  had  taken  out  of  the  iiand  of  Jelioahaz 
fiis  father  by  war.  Three  times  did  Joash  beat 
liim,  and  recovered  the  cities  of  Israel. 

We  must  here  aUend, 

1.  The  sepulchre  of  Elislia:  he  died  in  a  good  old  age,  and  ihe^ 
buried  him;  and  what  follows,  shews, 

l.What  power  there  was  in  his  life  to  keep  off  Judgments;  for, 
as  soon  as  he  was  dead,  the  bands  of  the  Moabites  invaded  the 
land;  not  great  armies  lo  face  them  in  Ihe  field,  but  roving 
skulking  bands,  that  murdered  and  plundered  by  surprise.  God 
has  many  ways  to  chastise  a  provoking  people.  The  king  w at 
apprehensive  of  danger  only  from  the  Syrians,  but,  behold,  the 
Moabites  invade  him.  Trouble  comes  sometimes  from  that  point 
whence  we  least  feared  it.  The  mentioning  of  this,  immediately 
upon  the  death  of  Elisha,  intimates,  that  the  removal  ol  GodV 
faithful  prophets  is  a  presage  of  judgments  coming.  When 
ambassadors  are  recalled,  heralds  may  be  expected. 

2.  What  power  there  was  in  his  dead  bocly;  it  communicated 
life  to  another  dead  bodv,  r.21.  This  great  miracle,  though 
very  brieflv  related,  was  a  decided  proof  of  his  mission,  and  a  con- 
firmalion  of  all  hi:;  prophecies.  It  was  also  a  plain  indication  of 
anollicr  lifi-  after  this:  when  FJii^liH  difd,  llierc  was  not  an  end  ot 
hini,  fi         111  he  could   not  have  done  this.     From  operation  we 

•may  infei  isislonce.  By  this  it  appeared  that  the  Lord  was  still 
Ihe  God  of  Elisha,  therefore  Elisha  still  lived,  for  he  is  not  the 
Gnd  of  the  dead,  but  of  the  living.  And  it  may,  perhaps,  have  a 
reference  to  Christ,  by  whose  death  and  burial  the  grave  is  made 
lo  all  believers  a  safe  and  happy  passage  to  life.  It  likewise 
intimated,  that  though  Elisha  was  dead,  yet,  in  the  virtue  of  the 
promises  made  by  him,  Israel's  interests,  though  they  seemed  quite 
sunk  and  lost,  should  revive  and  flourish  again.  The  neighbours 
were  carrying  the  dead  body  of  a  man  to  the  grave,  and,  fearing 
to  fall  into  the  hands  rif  the  Moabites,  a  party  of  whom  they  saw 
at  a  distance  near  the  place  where  Ihe  body  was  to  be  interred, 
Ihey  laid  the  corpse  in  the  ncNt  convenient  place,  which  proved 
to  be  Elisha's  sepulchre.  The  dead  man,  upon  touching  his 
bones,  revived,  and,  it  is  likely,  went  home  again  with  his  friends. 
Jo'iephns  relates  the  story  otherwise  :  "That  some  thieves,  having 
vobbed  and  murdered  an  honest  traveller,  threw  his  dead  body 
l.ito  Elisha's  grave,  and  it  iuimediately  revived.  "  Elijah  was 
lonoiired  in  his  departure,  Elisha  was  honoured  ofter  his 
I'partiirc.  God  thus  dispenses  honours  as  he  pleases,  l)ut,  one 
'ay  or  other,  the  rest  of  all  Ihe  saints  will  be  glorious, 
Isa.  11.10.  It  is  good  being  near  Ihe  saints,  and  having  our  lot 
with  them  both  in  life  and  death. 

H.  The  sword  of  Joash  king  of  Israel ;  and  we  find  i(  successful 
njaiiist  Ihe  Syrians. 

1 .  The  cause  of  his  success  was  God's  favour,  t).  23.  The  Lord 
«as  gracious  to  them,  had  compassion  on  them  in  their  miseries, 
iiiid  respect  unto  them.  The  several  expressions  here,  of  the  same 
import,  call  upon  us  to  observe  and  admire  the  triumphs  of  divine 
roodiiess  in  the  deliverance  of  such  a  provoking  people.  It  was 
ol  the  Lord's  mercies  that  thev  were  not  consumed  ;  because  he 
would  not  destroy  them  as  vet.  He  foresaw  thev  would  destroy 
themselves,  !>'  hst,  but,  as  vet,  he  would  reprieve  Ihem,  and  give 


them  space  lo  repent.  The  slowness  of  God's  processes  against 
sinners  must  be  construed  lo  the  honour  of  his  mercy,  not  the 
impeachment  of  his  justice. 

2.  The  effect  of  his  success,  was,  Israel's  benefit.  Ho  recovered 
out  of  the  hands  of  Ben-hadad  the  cities  of  Israel  which  the 
Syrians  were  possessed  of,  v.  25.  This  was  a  great  kimlness  lo 
the  cities  themselves,  which  were  hereby  brought  from  under  Ihe 
yoke  of  oppression;  and  to  the  whole  kingdom,  which  was  much 
strengthened  by  the  reduction  of  those  cities.  Thrice  .loash  beat 
Ihe  Syrians,  just  as  often  as  he  had  struck  the  ground  with  Ihe 
arrows,  and  then  a  full  slop  was  put  to  the  course  of  liis  victories. 
Many  have  repented,  when  it  was  loo  late,  of  their  di>li  iisis,  and 
the  straitiH^ss  of  llieir  desires. 


CHAP.  XIV. 

This  chaftter  cimlinius  the  history  of  the  succession  in  the  kingdoms  both  ii/.liuliih 
and  Jsrncl.  I.  In  the  kingdom  of  Jndah,  here  is  tlie  entire  liistory  (as  mm-h 
as  is  recorded  in  this  hook)  ofAmaziah's  reign ;  ids  good  climacler,  c.  1 . .  4. 
Tlie  justice  lie  executed  on  tlie  murderers  of  his  father,  ti.  5,6.  His  rictorj 
orer  flie  Edomiles,  r.  7.  His  tear  with  Joash,  and  his  defeat  in  that  war, 
r.  8..14.  His  fall,  at  last,  by  a  conspiracy  against  him,  r.  17..20.  And 
Ihe  beginning  of  the  history  of  Azariah,  r.  21,22.  //.  In  the  kingdom  oj 
Israel,  the  conclusion  of  the  reign  of  Joash,  v.  15, 16.  And  the  entire  liistory 
of  Jcroliomn  his  sun,  the  second  of  that  name,  r.  23..29.  How  many  great 
men  are  made  lo  stand  in  a  little  comiiass  in  God's  book! 

I.  TN  the  second  vear  of  Joasli  son  of  Jehoahaz 


I 


king  of  Israel  reigned  Amaziah  the  son  of 
Joash  king  of  Jiidaii.  2.  He  was  twenty  and  five 
years  old  wlien  he  began  to  reign,  and  reigned 
twenty  and  nine  years  in  Jerusalem.  And  his 
mother's     name    was    Jehoaddan     of    Jerusalem. 

3.  And  he  did  that  ivhich  ivas  right  in  the  sight 
of  the  Lord,  yet  no!  like  David  his  father  ^e  did 
according  to  all    things   as  Joash   his   fatlier  did. 

4.  Howbeit  the  liigii  places  were  not  taken  away: 
as  yet  the  people  did  sacrifice  and  burnt  incense 
on  the  high  places.  5.  And  it  came  to  pass,  as 
soon  as  the  kingdom  was  confirmed  in  his  hand, 
that  he  slew  his  servants  whicii  had  slain  the  king 
liis  father.  6.  But  the  ciiihiren  of  the  murderers 
he  slew  not:  according  unto  that  which  is  written 
in  the  book  of  the  law  of  Moses,  wherein  the  Lord 
commanded,  saying,  Tiie  fatiiers  shall  not  be  put 
to  dealii  for  the  children,  nor  (he  children  be  put 
lo  deatii  for  llie  fathers;  but  every  man  shall  be 
jmt  to  death  for  his  own  sin.  7.  He  slew  of 
Edom  in  the  valley  of  salt  ten  thousand,  and  took 
Selali  by  war,  and  called  the  name  of  it  Joktheel 
unto  this  day. 

Amaziah  is  the  king  whom  here  we  have  an  account  of,  the  son 
and  successor  of  Joash  :   let  us  take  a  view  of  him, 

1.  In  the  temple;  and  there  he  acted,  in  some  measure,  well, 
like  Joash,  but  not  like  David,  r.  3.  He  began  well,  but  did  not 
persevere.  He  did  that  which  teas  right  i7i  the  sight  nj  the  Lord, 
kept  up  his  attendance  on  God's  altars,  and  his  attention  to  God's 
word,  yet  not  like  David.  It  is  not  enough  to  do  that  which  our 
pious  predecessors  did,  merely  to  keep  up  the  nsase,  but  we  njusl 
do  it  as  they  did  it,  from  the  same  principle  of  faith  and  devotion, 
and  with  the  same  sincerity  and  resolution.  It  is  here  taken 
notice  of,  as  before,  that  the  high  places  vme  not  taken  airuy, 
D.  4.  It  is  hard  to  gel  clear  of  those  corruptions  which,  by  long 
usage,  have  gained  both  prescription  nnd  a  favourable  opinion. 


before  Christ  828. 


II    KINGS,  XIV. 


The  Reion  of  Ainaziah. 


2.  On  Ihe  bench;  and  there  we  luive  him  doing  justice  on  the 
Irailors  that  murdered  his  faliier;  not  as  soon  as  ever  he  came  to 
liie  crown,  lest  it  should  have  occasioned  some  disturbance,  but 
he  prudently  deferred  it  till  tlic  kingdom  was  confirmed  in  his  hand, 
V.  5.  To  weaken  a  factious  party  gradually,  when  it  is  not  safe 
to  provoke,  often  proves  the  way  to  ruin  it  effectually.  Justice 
strikes  surely  by  striking  slowly,  and  is  often  executed  most 
prudently,  when  it  is  not  executed  presently.  Wisdom  here  is 
profitable  to  direct.  Amaziah  did  thus,  ( 1.)  According  to  the 
rule  of  the  law,  that  ancient  rule,  that  he  that  sheds  man's  blood, 
by  man  shall  his  blood  be  shed.  Never  let  traitors  or  murderers 
expect  to  come  to  their  graves  like  other  men  :  let  them/lee  to  the 
pit,  and  let  no  man  stay  them.  (2.)  Under  the  limitation  of  the 
law.  The  children  of  murderers  he  sleiv  not,  because  the  law  of 
Moses  had  expressly  provided  that  the  children  shouldnot  be  put  to 
death  for  the  fathers,  v.  6.  It  is  probable  that  this  is  taken  notice 
of,  because  there  were  those  about  him,  that  advised  him  to  that 
rigour,  both  in  revenge,  because  the  crime  was  extraordinary,  the 
nuirderof  a  king;  and  in  policy,  that  the  children  might  not  plot 
against  him,  in  revenge  of  their  father's  death.  But  against  these 
insinuations  he  opposed  liie  express  law  of  God,  Deut.  24. 16. 
which  he  was  to  Judge  by,  and  which  he  resolved  to  adhere  to, 
anil  trust  God  with  tlie  issue.  God  visits  the  iniquity  of  the 
fathers  upon  the  children,  because  every  man  is  guilty  before  him, 
:iii(l  owes  him  a  death;  so  that  if  he  require  the  life  for  the 
fiilbci's  sill,  he  does  no  wrong,  the  sinner  having  forfeited  it 
nll<■illi^  bv  his  own:  but  he  does  not  allow  earthly  princes  to  do 
lliiis;  the  children,  before  them,  are  innocent,  and  therefore  must 
not  suffer  as  guilly. 

3.  In  the  field;  and  there  we  find  him  triiiniphing  over  the 
EiloMiiles,  t>.7.  Edom  had  revnUeil  front  under  the  hand  of 
Jiitldh  in  .loram's  lime,  ch.  8.  22.  now  he  niiikos  war  upon  them 
to  bring  them  back  to  Iheir  allegiance,  kills  10,000,  and  lakes 
Ihe  chief  city  of  Arabia  llie  slony,  c.iilt'd  S  tnh,  a  rock,  and  gave 
it  a  new  name.  We  shall  find  a  birger  accnuiit  of  this  expedition, 
2Chron.25.5,  &c. 

8.  Tlien  Amaziali  sent  niessenf>ers  to  Jehoash, 
the  soil  of  Jehoahaz  son  of  Jeliu,  kino;  of  Israel, 
»«ayiim:.  Come,  let  us  look  one  another  in  the  face. 
.K  And  Jehoash  the  king  of  Israel  sent  to  Amaziah 
kini:;  of  Judah,  saying,  Tlie  thistle  that  tvas  in 
Lel)anon  sent  to  tiie  cedar  tliat  teas  in  Lebanon, 
saying,  Give  tiiy  daughter  to  my  son  to  wife:  and 
there  passed  by  a  wild  beast  that  ivas  in  Lebanon, 
and  trode  down  the  thistle.  10.  Thou  hast  indeed 
smitten  Edom,  and  thine  heart  hatli  lifted  thee  up: 
glory  of  this,  and  tarry  at  home:  for  wliy  slioiildest 
ihoii  meddle  to  thy  hurt,  tiiat  thou  shouldest  fall, 
even  tliou,  and  Judah  witli  tliee?  11.  But  Amaziah 
wotdd  not  hear.  Therefore  Jehoash  king  of  Israel 
went  up;  and  he  and  Amaziali  king  of  Judah 
looked  one  another  in  the  face  at  Belli-sliemesh, 
which  ^<'ZoHi,'-e//i  to  Judah.  12.  And  Judah  was  put 
to  the  worse  before  Israel;  and  they  flt-d  every 
mail  to  their  tents.  13.  And  Jehoasli  king  of  Israel 
look  Ainaziah  king  of  Judah,.  tli.e  son  of  .lehoash 
tlie  son  of  Ahaziah,  at  l^elli-slieniesli,  and  came  to 
Jerusalem,  and  brake  down  the  wall  of  .Jerusalem 
from  the  gate  of  Epiiraim  unto  liie  corner  fate, 
four  hundred  cubits.  14.  And  he  took  all  the 
jj;ol(l  and  silver,  and  all  the  vessels  tlinl  reeve  found 
:a  ihe  house  of  the  Loud,  and  in  the  treasures  of 


the  king's  house,  and   hostages,  and  returned   to 
Samaria. 


For  several  successions  after  the  division  of  the  kingdoms,  thai 
of  Judah  suffered  much  by  the  enmity  of  Israel.  Afler  Asa's 
time,  for  several  successions,  it  suffered  more  by  Ihe  frientlshij)  oi 
Israel,  and  by  Ihe  alliance  and  affinity  they  made  with  them. 
But  now  we  meet  with  hostility  between  them  again,  which  had 
not  been  for  some  ages  before. 

I.  Amaziah,  upon  no  provocation,  and  without  shewing  anv 
cause  of  quarrel,  challenges  Joash  into  Ihe  field,  v.  8.  "  Come, 
let  lis  look  one  another  in  the  face ;  let  ns  try  our  strength  in 
battle."  Had  he  challenged  him  to  a  personal  duel  only,  Ihe 
error  had  remained  with  himself,  but  each  must  bring  all  their 
forces  into  Ihe  field,  and  thousands  of  lives  on  both  sides  must  be 
sacrificed  to  his  capricious  humour.  Hereby  he  shewed  himself 
proud,  presumptuous,  and  prodigal  of  blood.  Some  think  that  he 
intended  to  avenge  Ihe  injury  which  Ihe  dismissed  disgusted 
Israelites  had  lately  done  to  his  country,  in  their  return, 
2  Chron.  25.  13.  and  that  he  had  also  the  vanity  to  think  of 
subduing  the  kingdom  of  Israel,  and  reuniting  it  to  Judah.  A 
fool's  lips  thus  enter  inf  contention,    and  his  mouth  calleth  for 

strokes.  They  that  chall  nge  are  chargeable  with  that  beginning 
of  strife,  which  is  as  Ihe  lelling  forth  of  water.  He  that  is  eager 
either  to  fight,  or  to  go  to  law,  may  perhaps  have  enough  of  it 
quickly,  and  be  Ihe  first  liiat  repents  it. 

II.  Joash  sends  liim  a  grave  rebuke  for  his  challenge,  with 
advice  to  withdraw  it,  d.  9, 10.  1.  He  mortifies  his  pride,  by 
comparing  himself  to  a  cedar,  a  stately  tree,  and  Amaziah  to  a 
thistle,  a  sorry  weed ;  telling  him,  he  was  so  far  from  fearing 
him,  that  he  despised  him,  and  scorned  as  much  to  have  any 
thing  to  do  with  him,  or  make  any  alliance  with  him,  as  Ihe  cedar 
would  to  match  his  daughter  to  a  thistle.  The  ancient  house  of 
David  he  thinks  not  worthy  to  be  named  the  same  day  with  the 
house  of  Jehu,  though  an  upstart.  How  may  a  humble  man 
smile  to  hear  two  proud  and  scornful  men  set  their  wits  on  work, 
to  vilify  and  undervalue  one  another  !  2.  He  foretells  liis  fall  ; 
a  xvild  beast  trode  down  the  thistle,  and  so  put  an  end  to  his 
treaty  with  the  cedar;  so  easily  does  Joash  think  his  forces  can 
crush  Amaziah,  and  so  unable  does  he  think  him  to  make  any 
resistance.  3.  He  shews  him  the  folly  of  his  challenge;  "  Thou 
hast  indeed  smitten  Edom,  a  weak,  unarmed,  undisciplined,  body 
of  me;i,  and  therefore  thinkest  thou  canst  carry  all  before  thee, 
and  subdue  the  regular  forces  of  Israel  with  as  much  ease;  thine 
heart  has  lifted  thee  vp."  See  where  Ihe  root  of  all  sin  lies;  il  is 
in  the  heart,  thence  it  flows,  and  Ihal  must  bear  ihe  blame:  it  is 
not  Providence,  Ihe  event,  Ihe  occasion,  whatever  it  is,  that  makes 
men  proud,  or  secure,  or  discontented,  or  Ihe  like,  but  il  is  Iheir 
own  heart  that  does  it,  "  Thou  art  proud  of  the  blow  thou  hast 
given  to  Exiom,  as  if  Ihal  had  made  thee  formidable  to  all  man- 
kind." Those  wretchedly  deceive  themselves,  that  magnify  Iheir 
own  performances,  and,  because  they  have  been  blessed  with  some 
little  success  and  reputation,  conclude  themselves  fit  for  any 
thing,  and  no  less  sure  of  il.  4.  He  counsels  him  to  be  content 
with  ihe  honour  he  had  won,  and  not  to  hazard  that,  by  grasping 
at  more,  that  was  out  of  his  reach  ;  Why  shouldest  thou  meddle  to 
thy  hurt,  as  fools  often  do,  that  will  be  meddling?  Prov.  20.  3. 
Many  would  have  had  wealtli  and  honour  enough,  if  they  had 
but  known  when  they  had  enough  ;  he  warns  him  of  the  con- 
sequence, that  it  would  be  fatal  not  to  himself  only,  but  to  his 
kingdom,  which  he  ought  to  protect. 

III.  Amaziah  persisted  in  his  resolution,  and  the  issue  was  bad, 
he  had  better  have  tarried  at  home,  for  Joash  gave  him  such  a 
look  in  the  face  as  to  put  him  to  confusion  ;  challengers  commonly 
prove  to  be  on  the  losing  side.  1.  His  army  was  routed  and  dis- 
persed, V.  12.  Josephus  says,  "When  they  were  to  engage,  Ihey 
were  struck  with  such  a  terror,  that  they  did  not  strike  a  stroke, 
but  every  one  made  the  best  of  his  way.  2.  He  himself  was  tiiken 
prisoner  by  the  king  of  Israel,  and  then  had  enough  of  lookiny  him 


Before  Christ  825. 


I  i    Kl  :>  {JS.   XIV.  TIh'  Death  of  Jehoash,  King  of  Isrn;).. 


Ill  tif  fare.  Amaziali's  po(lif;icc  conies  in  line  soiiu'whiit  ahnijitiv, 
I  t/i"  xmi  nf  Joash,  the  son  of  Ahaziah,)  liftaiisr,  pciliiips,  lie  had 
i;l()iip(i  ill  the  tlinriitv  of  his  ancestors,  or  liecuiise  he  now  siiiiuled 
fur  their  iiiiqiiily.  3.  The  con(|Upr()r  enleicd  JcriisahMii,  «hich 
liiiielv  opened  to  him,  and  yet  he  brake  (h)uii  liu-ir  wall,  C;tiid,  as 
JoM'pliiis  savs,  drove  his  chariot  in  trimnpli  lhr(iii!:li  llie  lircacli,) 
ill  ri-proach  to  them,  and  that  he  iiiiijht,  when  he  pleasici,  lake 
iMissessioM  o(  llie  royal  city.  4.  He  pinndered  .leriisiilcni,  look 
i.»av  all  liiat  was  valuable,  and  returned  to  Samaria  laden  with 
•polls,  r.  14.  It  was  said  of  Joash,  that  he  did  Ibal  w  hit  li  was  r.>:il 
ii  ihe  sii/lil  of  the  Lord,  and  of  Ainnziah,  that  he  did  t/ial  iihich 
vox  lit/lit  ;  and  vet  Joash  triumphs  Ihns  o\er  Ania/i;[|i  ;  anil  whv 
yi't  i5(canse  God  woidd  shew,  in  Amaziali's  fair,  lluil  he  nsisls 
llie  proud,  or  because,  whatever  they  were  ollirrHisi-,  Jonsli  lia<l 
Jalelv  been  respectful  to  one  of  God's  prophels,  c/i.  13,  II.  but 
Amaziah  had  been  abusive  to  another,  2Chriiii.  25.  1(5.  and  (iod 
will  honour  those  who  honour  him  and  his  prophets,  but  those  who 
despise  them,  and  him  in  them,  shall  be  lightly  esteemed. 

15.  Now  the  rest  of  tlie  acts  of  Jehoash  which 
he  did,  and  his  might,  and  how  he  fought  with 
Amaziah  king  of  Jiidah,  are  they  not  written  in 
the  hook  of  the  ciironicles  of  llie  kings  of  Israel  ? 
If).  And  Jehoash  slept  with  his  fathers,  and  was 
buried  in  Samaria  with  the  kings  of  Israel;  and 
Jerobo;im  his  son  reigned  in  his  stead.  17.  And 
Amaziah  the  son  of  Joash  king  of  .Iii<lah  lived  after 
the  death  of  Jehoash  son  of  Jehoahaz  king  of  Israel 
fifteen  years.  18.  And  the  rest  of  the  acts  of 
Amaziah,  ore  they  not  written  in  the  book  of  the 
c'nronieles  of  the  kings  of  Jndah?  19.  Now  they 
made  a  conspiracy  against  him  in  Jerusalem  :  and 
he  fled  to  Lachish ;  but  they  sent  after  him  to 
Lachish,  and  slew  him  there.  20.  And  they  brought 
him  on  horses:  and  he  was  buried  at  Jerusalem 
with  his  fathers,  in  the  city  of  David.  21 .  And  all  the 
people  of  Judah  took  Azariah,  whicli  iras  sixteen 
years  old,  and  made  him  king  instead  of  his  father 
Amaziah.  22.  He  built  Elalh,  and  restored  it  to 
Judah,  after  that  the  king  slept  witii  his  lathers. 

Mere  are  three  kings  brought  to  tlieir  graves  in  these  few  verses. 

1.  Joash  king  of  Israel,  r.15,16.  We  allended  his  funeral  once 
before,  c/t.  13. 12, 13.  But,  because  tl.t  liistuiian  had  occasion  to 
give  a  further  account  of  his  life  and  actions,  he  again  mentions 
his  death  and  burial. 

2.  Amaziali  king  of  Judali ;  15  years  he  survived  liis  conqueror 
the  king  of  Israel,  d.  17.  A  man  may  live  a  great  while  afler  he 
has  been  shamed,  may  l)e  thoronghlv  morlified,  (as  Amaziah,  no 
doubt,  was,)  and  yet  not  dead  ;  his  ads  are  said  to  be  found  written 
in  his  annals,  u.l8.  but  not  his  might,  for  his  cruelty  when  he  was 
a  conqueror  over  the  Edomites,  and  his  insolence  when  he 
challenged  the  king  of  Israel,  shewed  him  void  of  true  courage. 
He  was  slain  l)y  his  own  subjects,  who  hated  him  for  his 
nial-administralion,  t>.  19.  and  made  Jerusalem  disagreeable  to 
liim,  the  ignominious  breach  made  in  llieir  walls  being  occasioned 
by  his  folly  and  presumption;  he  fled  to  Lachish;  how  long  he 
continued  concealed  or  sheltered  there,  we  are  not  told,  but,  at 
last,  he  was  there  murdered,  v. 10.  No  further  did  tlie  rage  of  the 
rebels  extend,  for  they  brought  him  in  a  chariot  to  Jerusalem,  and 
I  nried  him  there  among  his  ancestors. 

3.  Azariah  succeeded  Amaziah,  t)ut  not  till  12  years  after  his 
father's  death,  for  Amaziah  died  in  the  15th  year  of  Jeroboam,  as 
ap|)ears  by  comparing  v.  23.  with  «.2.  but  Azariah  did  not  begin 
his  reign  till  the  27th  of  Jeroboam,  cA.25.1.  for  he  wu  but  4 


years  old  at  the  death  of  his  father,  so  that,  for  12  years,  till  lit 
came  to  l)e  16,  the  government  was  in  the  hands  of  protect;.'! s; 
he  reigned  very  long,  c/i.  15.2.  and  yet  tlie  account  of  his  reigti  i« 
here  industriously  huddled  up,  and  broken  off  abruptly,  t;.  22. 
He  built  Elalh,  which  had  belonged  to  the  Edomites,  but,  it  is 
probable,  was  recovered  by  his  father,  v. 7.  after  that  the  /an'/ 
slipt  n-ith  his  fathers,  as  if  that  had  been  all  he  did  that  w.i 
worth  mentioning,  or  rather,  it  is  meant  of  king  Amaziah,  be 
did  it  soon  after  he  died. 


2.'5.  In  the  fifteenth  year  of  Amaziah  the  son  of 
.loash  king  of  Jndah,  Jeroboam  the  son  of  .Jon.'ih 
king  of  Israel  began  to  reign  in  Samaria,  nml  r(ii>/ird 
forty  and  one  years.  24.  And  he  did  //ki/  irhich 
irits  evil  in  the  si^ht  of  the  Loiju:  he  dep;>ilc(l  not 
from  all  the  sins  of  Jeroboam  the  son  of  Nebat. 
who  made  Israel  to  sin.  25.  He  restored  the  coast 
of  Israel  from  the  entering  of  Hamalh  unlothesea 
of  the  plain,  according  to  the  word  i/f  ihe  Lokd 
God  of  Israel,  which  he  spake  by  the  iiand  of  his 
servant  Jonah,  the  son  of  Amittai,  the  proplict, 
which  teas  of  Gath-hepher.  20.  For  the  I-okd  .-aw 
the  affliction  of  Israel,  tliat  it  teas  very  bitter:  for 
there  iras  not  any  shut  up,  nor  any  lefl,  imr  any 
helper  for  Israel.  27.  And  the  Lokd  sa.id  not  tiiat 
he  would  blot  out  the  name  of  Israel  from  under 
heaven:  but  he  saved  them  l)y  tlie  hand  of  Jero- 
boam the  son  of  Joash.  28.  Now  tiie  rest  of  the 
acts  of  Jeroboam,  and  all  that  he  did,  :ind  I  is 
miglit,  how  lie  warred,  and  how  he  recovered 
Damascus,  and  Hamath,  irliich  belonged  to  Jiidaii, 
for  Israel,  are  they  not  written  in  the  book  of  the 
chronicles  of  (he  kings  of  Israel?  29.  And  Jero- 
boam sle|)t  with  his  fathers,  even  with  the  kings 
of  Israel;  and  Zachariah  his  son  reigned  in  his 
stead. 

Here  is  an  account  of  the  reign  of  Jerolioam  the  second  ;  f 
doubt  it  is  an  indication  of  the  ;iff.tlion  and  adherence  of  the 
house  of  Jehu  to  the  sins  of  Jerohmiiii  the  sou  nf  Nel/at,  who  made 
Israel  to  sin,  that  the\  called  an  heii-appareiit  to  the  crown  by 
his  name,  thinking  that  an  hoiiotiralile  name,  which  in  the  bonk 
of  God  is  infamous,  and  sti^iinalized  as  much  as  any  other. 

I.  His  reign  was  hma:,  the  loiigi  ^t  of  all  the  reigns  of  the  kin^s 
of  Israel,  he  reigned  41  years;  vet  his  coleniporary  Azaiiah,  the 
king  of  Judah,  reigned  huitier,  evi  n  52  years;  Ibis  Jeroboain 
reigned  just  as  long  as  .-Xsa  had  doiK',  1  Iviiigs,  15.10.  yet  one  did 
that  which  was  good,  and  the  other  that  whicli  »as  evil.  We 
cannot  measiiie  men's  characters  by  the  length  of  their  lives, 
or  of  their  outward  prosperity;  there  is  one  event  to  the  riijhteons 
and  to  the  tciclicd. 

II.  His  chariicter  was  the  same  with  ttiat  of  the  rest  of  those 
kings;  lie  did  that  icliiih  uiis  evil,  ?'.24.  for //e  departed  nol  from 
the  sins  of  Jirohoom,  be  kept  up  the  worship  of  the  calves,  and 
never  left  that,  tliinking  there  was  no  harm  in  it,  because  it  bad 
been  the  wav  of  all  his  ancestors  and  predecessors:  but  a  sin 
is  never  the  less  evil  in  Ciod's  sight,  whatever  it  is  in  our's,  for  its 
being  an  ancient  iisnije;  .iiid  a  frivolous  plea  it  will  be  against 
doing  gixxl,  that  we  have  been  accustomed  to  do  evil. 

III.  Yet  he  prospered  more  llian  most  of  them,  for  lliouiih,  in 
that  oni-  thing,  he  did  eiil  in  the  sight  of  llie  Lord,  yet,  it  is  likely, 
in  olher  i(N|iei  is,  there  wassome  good  found  in  him,  and  theivfore 
God  owned  liiei. 


Before  Christ  798. 


II  KINGS.  XIV,  XV. 


Tlie  Reieii  of  Jeroboam. 


1.  By  prophecy;  he  raised  up  Jonih  the  3on  of  Araillai,  a 
Gahlean,  (so  much  were  they  ir.istakc^n,  that  said,  Out  of  Galilee 
ariseth  no  prophet,  John,  7.  52.)  and  by  him  intimated  the  purposes 
of  his  favour  to  Israel,  nnlwitlistanding-  their  provocations, 
encouraged  him  anrl  liis  kirigiloin  to  take  up  arms  for  tiie 
recovery  of  their  aiuieiil  possossions,  and  (which  would  contribute 
no  little  to  their  siictefs)  assured  tiiein  of  victory.  It  is  a  sign 
that  God  has  not  cast  off  liis  people,  if  he  continue  faithful 
ministers  among  llieiii  ;  «luMi  Elislia  was  gone,  who  strengthened 
the  bands  of  Joasli,  Jonah  was  sent  to  encourage  his  son.  Happy 
is  the  land  that  has  a  succession  of  prophets  running  parallel  with 
a  succession  of  princes,  that  the  word  of  the  Lord  may  endure  for 
ever;  of  this  Jonah  we  read  much  in  that  little  book  of  scripture 
that  bears  his  name  ;  it  is  probable  that  it  was  when  he  was 
a  young  man,  and  fit  for  such  an  expedition,  that  God  sent  him  to 
Nineveh,  and  that  it  was  when  he  had  yet  been  but  a  little 
conversant  with  the  visions  of  God,  that  he  flew  off  and  fretted  as 
he  did ;  and  if  so,  this  is  an  undoubted  evidence  of  the  forgiveness 
of  his  faults  and  follies,  that  he  was  afterward  employed  as  a 
messenger  of  mercy  to  Israel.  A  commission  amounts  to  a  pardon, 
and  he  that  had  himself  fo'ind  mercy,  notwithstanding  his 
provocations,  could  the  better  encourage  them  with  the  hope 
of  mercy,  notwithstanding  their's.  Some  that  have  been  foolish 
and  passionate,  and  have  gone  about  their  work  very  awkwardly 
at  first,  yet  afterward  have  proved  useful  and  eminent;  men  must 
not  be  thrown  away  for  every  fault. 

2.  By  providence ;  the  event  was  according  to  the  word  of  the 
Lord,  his  arms  were  successful,  he  restored  the  coast  of  Israel, 
recovered  those  frontier  towns  and  countries  that  lay  from  Hamalh 
in  the  north,  to  the  sea  of  the  plain,  that  is,  the  sea  of  Sodom  in 
the  south,  all  which  tlie  Syrians  had  possessed  themselves  of,  f.25. 
Two  reasons  are  here  given  why  God  blessed  them  with  those 
\ictories,  (1.)  Because  the  distress  was  very  great,  which  made 
ihcni  the  objects  of  his  compassion,  u.26.  Though  he  saw  not 
any  signs  of  their  i-epeniance  and  reformation,  yet  he  satv  their 
ajjliclion,  that  it  teas  very  bitter ;  they  that  lived  in  those  countries 
wliirh  the  enemies  were  misters  of,  were  miserably  oppressed  and 
enslaved,  and  could  call  nothing  their  own;  the  rest,  we  may 
suppose,  were  much  impoverished  by  the  frequent  incursions  the 
enemy  made  upon  them  to  plunder  them,  and  continually  terrified 
by  their  threatenings,  so  that  there  was  none  shut  vp  or  left,  both 
towns  and  countries  were  laid  waste,  and  siript  of  their  wealth, 
and  no  helper  appeared.  To  this  extremity  were  they  reduced,  in 
many  parts  of  tlie  country,  in  the  beginning  of  Jeroboam's  reign, 
when  God,  in  mere  pity  to  them,  heard  the  cry  of  their  affliction, 
(for  no  mention  is  made  here  of  the  cry  of  their  prayers,)  and 
wrought  this  deliverance  for  them  by  the  hantV  of  Jeroboam.  Let 
those  whose  case  is  pitiable,  lake  comfort  from  the  divine  pity:  we 
read  of  God's  bowels  of  mercy,  Isa.63.15.  Jer.31.20.  and  that 
he  is  full  of  compassion,  Ps.  86. 15.  (2.)  Because  the  decree 
was  not  yet  gone  forth  for  their  utter  destruction  ;  he  had  not  as 
yet  said,  he  would  blot  out  the  name  of  Israel,  d.  27.  and  because 
lie  had  not  said  it,  he  would  not  do  it:  if  it  be  understood  of  the 
dispersion  of  the  ten  tribes,  he  did  say  it,  and  do  it,  not  long  after; 
(reprieves  are  not  pardons;)  if  of  the  utter  extirpation  of  the 
name  of  Israel,  he  never  said  it,  nor  will  ever  do  it,  for  that  name 
still  remains  under  heaven  in  the  gospel — Israel,  and  will,  to  the 
end  of  time;  and  because  they,  at  present,  bare  that  name,  which 
was  to  have  this  lasting  honour,  he  shewed  them  this  favour, 
as  well  as  for  the  sake  of  the  ancient  honour  of  that  name, 
cA.  13.23. 

Lastly,  Here  is  the  conclusion  of  Jeroboam's  reign;  we  read, 
C'.28.  of  his  might,  and  how  he  warred,  but,  ti.  29.  he  tlept  with 
Ms  fathers ;  for  the  mightiest  must  yield  to  death,  and  there  is  no 
discharge  in  that  war. 

Many  prophets  there  had  been  in  Israel,  a  constant  succession  of 
them  in  every  age,  but  none  of  the  prophets  had  left  any  of  their 
prophecies  in  writing,  till  those  of  this  age  began  to  do  it,  and 
tlicir  prophecies  are  part  of  the  canon  of  scripture  ;  it  was  in  the 
reign  of   this  Jcrobonni  that  Hosea  (who  continued  very  long  a 


prophet)  began  to  prophesy,  and  he  was  the  first  that  wrote  his 
prophecies,  therefore  the  word  of  the  Lord  by  him  is  called  the 
beginning  of  the  loord  of  the  Lord,  Hos.  1. 2.  Then  that  part  of 
the  word  of  the  Lord  began  to  be  written  ;  at  the  same  time,  Amos 
prophesied,  and  wrote  his  prophecy ;  soon  after,  Micah,  and  then 
Isaiah,  in  the  days  of  Ahaz  and  Hezekiah  ;  thus  God  never  left 
himself  without  witness,  but,  in  the  darkest  and  most  degenerate 
ages  of  the  church,  raised  up  some  to  be  burning  and  shining 
lights  in  it,  to  their  own  age,  by  their  preaching  and  living,  and  a 
few,  by  their  writings,  to  reflect  light  upon  us  on  whom  the  ends  of 
the  world  are  come. 


CHAP.  XV. 

In  this  chapter,  I.  The  history  of  two  of  the  kings  of  JuJah  is  briefly  rccnnled, 
1.  Of  Azariah,  or  Uzziah,  t>.1..7.  2.  Of  Jolhmn  his  son,  V.32..3H. 
I[.  The  history  of  many  of  the  kings  of  Israel  that  reigned  at  the  same  time, 
is  given  us  in  short,  fire  in  succession,  all  of  whom,  except  one,  iceut  dnwn 
slain  to  the  pit,  and  their  murderers  were  their  successors.  1.  Zichnrinh, 
the  last  of  the  house  of  Jehu,  reigned  six  months,  and  then  was  slain,  and 
succeeded  by  Shallum,  v.  8.  .12.  2.  Shallum  reigned  one  month,  and  thin  a-as 
slain,  and  succeeded  by  Menahem,  t).  13.  .15.  3.  Menahim  reigned  ten  years, 
(or  tyrannised  rather,  such  mas  his  barbarous  cruelty,  f.lO.  and  unreaxnnahle 
exactions,  v.  20.)  and  then  died  in  his  bed,  and  left  his  son  to  succeed  him  first, 
and  then  suffer  for  him,  ».  16.  .22.  4.  Pekahiah  reigned  tico  years,  and  then 
was  slain,  and  succeeded  by  Pekah,  t).  23 . .  26.  5.  Pekah  reigned  twenty  years, 
and  then  was  slain,  and  succeeded  by  Hoshea,  the  last  of  all  the  kings  nf  Israel, 
(t).  27.  .31.)  for  things  were  now  working  and  hastening  apace  toward  the  final 
destruction  of  that  kingdom. 

I.  TN  the  twenty  and  seventh  year  of  Jeroboam 
JL.  king  of  Israel  began  Azariah  son  of  Amaziali 
king  of  Judah  to  reign.  2.  Sixteen  years  old  was 
he  wiien  he  began  to  reign,  and  he  reigned  two 
and  fifty  years  in  Jerusalem.  And  his  mother's 
name  teas  Jecholiah  of  Jerusalem.  3.  And  he  did 
t/iat  ivltich  ivas  right  in  the  sight  of  tlie  Loud, 
according  to  all  that  his  father  Amaziah  had  done; 
4.  Save  that  the  high  places  were  not  removed  : 
the  people  .sacrificed  and  burnt  incense  still  on  the 
high  places.  5.  And  the  Lord  smote  the  king,  so 
that  he  was  a  leper  unto  the  day  of  his  death,  and 
dwelt  in  a  several  house.  And  Jotham  the  king's 
son  was  over  the  house,  judging  the  people  of  the 
land.  6.  And  the  rest  of  the  acts  of  Azariah,  and 
all  that  he  did,  are  they  not  written  in  the  book  of 
the  chronicles  of  the  kings  of  Judah?  7.  So 
Azariah  slept  with  his  fathers  ;  and  tliey  hnried 
iiim  with  his  fathers  in  the  city  of  David  :  and 
Jotham  his  son  reigned  in  his  stead. 

This  is  a  short  account  of  the  reign  of  Azariah. 

1.  Most  of  it  is  general,  and  the  same  that  has  beer  given  of 
others;  he  began  young,  and  reigned  long,  u.  2.  did,  for  ihe  most 
part,  that  which  was  right,  r.  3.  It  was  happy  for  the  kingdom, 
that  a  good  reign  was  a  long  one :  only  he  had  not  zeal  and  courage 
enough  to  take  away  the  high  |)laces,  r.  4. 

2.  That  which  is  peculiar,  r.5.  (Iliat  God  smote  him  with  a 
leprosy,)  is  more  largely  related,  with  the  occasion  of  it,  2Chron. 
26. 16,  4'e.  where  we  have  also  a  fuller  account  of  the  glories  of 
the  former  part  of  his  reign,  as  well  as  of  the  disgraces  of  the  latter 
part  of  it.  He  did  that  which  was  right,  as  Amaziah  had  done; 
like  him,  he  began  well,  but  failed  before  he  finished.  Here  we 
are  told,  (1.)  That  he  was  a  leper;  the  greatest  of  men  are  not 
only  subject  to  the  common  calamities,  but  also  to  the  common 
infirmities,  of  thehum^n  nature;  and,  if  they  be  guilty  of  any  heinous 
sin,  Ihey  lie  as  open  as  the  meanest  to  the  mo.st  grievous  stroke^i 


Before  Christ  758. 


of  divine  vengeance.  (2.)  God  sniole  liini  «illi  lliis  leprosy,  to 
chastise  him  for  his  presumptuous  invasion  of  liic  priests'  office  ; 
if  great  men  he  proud  men,  some  way  or  other,  (iod  will  iiiimble 
Ihcni,  and  make  them  know  he  is  both  aliove  them,  and  against 
Ihcm,  for  he  resistelh  the  proud.  (3.)  That  he  was  a  leper  to 
the  day  of  his  death  ;  lliough  we  have  reason  to  lliink  he  repented, 
an<l  the  sin  was  pardoned,  yet,  for  warning  to  others,  he  was 
continued  under  this  mark  of  God's  displeasure  as  long  as  he 
lived,  and  perhaps  it  was  for  the  good  of  his  soul,  that  he  was  so. 
(4.)  That  he  direlt  in  a  several  house,  as  being  made  cercnioniallv 
unclean  bv  the  law,  to  the  discipline  of  which,  though  a  king,  he 
must  submit;  he  that  presumptuously  intruded  into  (jod's  temple, 
and  pretended  to  be  a  priest,  is  justly  shut  out  from  his  own 
palace,  and  shut  np  as  a  prisoner  or  a  recluse,  e\er  after.  We 
suppose  that  his  seceral  Aoifsewas  made  as  convenient  and  agree- 
able as  might  be;  some  translate  it  a.  free  house,  where  he  had 
liberty  to  fake  liis  ))!easure:  but,  however,  it  was  a  great  morti- 
fication to  one  that  liad  been  so  much  a  man  of  honour,  and  n 
man  of  business,  as  be  had  been,  to  be  cut  off  from  society,  and 
dwell  always  \n  a.  several  house :  it  would  almost  make  life  itself 
a  burthen,  even  to  kings,  though  they  have  never  any  to  converse 
with  but  their  inferiors  ;  the  most  contemplative  men  would  soon 
be  wearv  of  it.  (5.)  That  his  son  was  his  viceroy  in  the  affairs 
both  of  his  court,  for  he  teas  over  the  house,  and  of  his  kingdom, 
for  he  was  jut/f/iii;/  the  people  of  the  laud;  and  it  was  both  a 
ccimfiirl  to  him,  and  a  blessing  to  his  kingdom,  that  he  had  such  a 
son  to  fill  up  his  room. 


8.  Ill  llie  lliirly  and  eio;litli  year  of  Azariah  king 
of  Jiidali,  (lid  Zaciiariah  the  son  of  Jerol)oatii  reign 
over  Israel  in  Samaria  six  months.  9.  And  he  did 
tliiit  uJiich  was  evil  in  tlie  sight  of  the  Lord,  as  his 
fatiiers  had  done:  he  departed  not  from  the  sins 
of  Jeroboam  the  son  of  Nebat,  wiio  made  Israel  to 
sin.  10.  And  Shalhim  the  son  of  Jabesli  conspired 
against  hitn,  and  smote  him  before  the  people,  and 
slew  him,  and  reigned  in  liis  stead.  11.  And  the 
rest  of  the  acts  of  Zachariah,  behold,  they  are 
written  in  the  book  of  the  clironicles  of  tlie  kings 
of  Israel.  12.  This  r<a.sthe  word  of  the  Lokd  whicli 
be  .^pake  nnto  .Jehu,  saying,  Tiiy  sons  siiall  sit  on 
I  lie  throne  of  Israel  unto  the  fourth  generation. 
And  so  it  came  to  pass.  13.  Shallum  the  son  of 
.laiiesh  began  to  reign  in  the  nine  and  thirtieth  year 
of  Uzziah  king  of  Judah  :  and  he  reigned  a  full 
nioiilh  in  Samaria.  14.  For  Menahem  the  son  of 
(jladi  went  up  from  Tirzah,  and  came  to  Samaria, 
and  sinole  ShaUiim  the  son  of  Jabesh  in  Samaria, 
and  slew  him,  and  reigned  in  his  stead.  15.  And 
ihe  rest  of  the  acts  of  Shallum,  and  his  conspiracy 
whitdi  he  made,  behold,  they  are  written  in  the 
book  of  the  chronicles  of  the  kings  of  Israel. 
10.  Then  Menahem  smote  Tiphsah,  and  all  that 
irerc  therein,  and  the  coasts  thereof  from  Tirzah  : 
l)ecaiise  they  opened  not  lo  him,  therefore  he  smote 
\l ;  fl«f/ all  the  women  therein  that  were  with  child 
i:e  ripped  nj).  17.  In  the  nine  and  thirtieth  year  of 
Azaiiah  king  of  Judah,  began  Menahem  tiie  son 
i;f  Gadi  to  reign  over  Israel,  and  rci<J7ied  ten  years 
in  Samaria.  18.  And  he  did  t/ial  ic/iic/i  was  evil  in 
lie  sight  of  the  Lord  :  he  departed  not  all  his  days 

VOL.  11.  19 


II   KINGS,   XV.      The  Reigns  of  Zachariah,  Shallum,  &c. 

from  the  sins  of  Jeroboam  the  son  of  Nebat,  who 
made  Israel  lo  sin.  19.  And  Pul  the  king  of 
Assyria  came  against  the  land  :  and  Menahem 
gave  Pul  a  thousand  talents  of  silver,  that  his  hand 
might  be  with  hitn  to  confirm  the  kingdom  in  his 
hand.  20.  And  Menahem  exacted  the  money  of 
Israel,  even  of  all  the  mighty  men  of  wealth,  of  each 
man  fifty  shekels  of  silver,  to  give  to  the  king  of 
Assyria.  So  the  king  of  Assyria  turned  back,  and 
stayed  not  there  in  the  land.  21 .  And  the  rest  of  the 
acts  of  Menahem,  and  all  that  he  did,  are  liiey  not 
written  in  the  book  of  the  chronicles  of  the  kings 
of  Israel?  22.  And  Menahem  slept  with  his  fathers; 
and  Pekahiah  his  son  reigned  in  his  stead.  23.  In 
tlie  fiftieth  year  of  Azariah  king  of  Judah,  Peka- 
hiah the  son  of  Menahem  besian  to  reii-n  over  Israel 


in  Samaria,  and  reigned  two  years.  24.  And  he 
did  that  wJiich  icas  evil  in  the  sight  of  the  Lord: 
he  departed  not  from  the  sins  of  Jeroboam  the  son 
of  Nebat,  who  made  Israel  to  sin.  25.  But  Pekah 
the  son  of  Remaliah,  a  captain  of  his,  conspired 
against  him,  and  smote  him  in  Samaria,  in  the 
palace  of  the  king's  house,  with  Argob  and  Arieh, 
and  with  him  fifty  men  of  the  Gileadites:  and  he 
killed  him,  and  reigned  in  his  room.  26.  And  the 
rest  of  the  acts  of  Pekahiah,  and  all  that  he  did, 
behold,  they  ore  written  in  the  book  of  the  chroni- 
cles of  the  kings  of  Israel.  27.  In  the  two  and 
fiftieth  year  of  Azariah  king  of  Judah,  Pekah  the 
son  of  Remaliah  began  to  reign  over  Israel  in 
SAm?L\-\^,  and  reigned  twenty  years.  28.  And  he  did 
thai  which  was  evil  in  the  sight  of  the  Lord  :  he 
departed  not  from  the  sins  of  Jeroboam  the  son  of 
Nebat,  who  made  Israel  to  sin.  29.  In  the  days  of 
Pekah  king  of  Israel  came  Tiglath-pileser  king  of 
Assyria,  and  took  Ijon,  and  Abel-beth-maachah, 
and  Janoah,  and  Kedesh,  and  Hazor,  and  Gilead, 
and  Galilee,  all  the  land  of  Naphtali,  and  carried 
them  captive  to  Assyria.  30.  And  Hoshea  the  son 
of  Elah  made  a  conspiracy  against  Pekah  the  son 
of  Remaliah,  and  smote  him,  and  slew  him,  and 
reigned  in  his  stead,  in  the  twentieth  year  of 
Jotham  the  son  of  Uzziah.  31.  And  the  rest  of  the 
acts  of  Pekah,  and  all  that  he  did,  behold,  they  are 
written  in  the  book  of  the  chronicles  of  the  kings 
of  Israel. 

The  best  days  of  the  kingdom  of  Israel  were  while  the  govern- 
ment was  in  Jehu's  family  ;  in  his  reign,  and  Ihe  next  three, 
though  there  were  many  abominable  corruptions  and  miserable 
grievances  in  Israel,  yet  the  crown  went  in  succession,  the  kings 
died  in  their  beds,  and  some  care  was  taken  of  public  affairs;  but 
now  that  those  days  are  at  an  end,  the  history  which  we  have  iu 
these  verses,  of  about  33  years,  represents  the  affairs  of  that  king- 
dom in  the  utmost  confusion  imaginable;  woe  to  them  that  were 
with  child,  (r.16.)  and  to  them  that  gave  suck  in  those  days,  for 
then  must  needs  he  great  tribulations,  when,  for  the  trausgression 
of  the  land,  many  were  the  princes  thereof. 

I.  Let  u»  observe  something,  in  general,  concernicg  lhe»e  Ufl 


Before  Christ  758. 


II  KINGS,  XV.     The  li  emus  of  Zndiaiiah,  Shalhim,  &c. 


happy  revolutions,  and    the   calamities  which   must    needs  attend  1 
them,  these  bad  times,  as  they  may  truly  be  called.  | 

1.  God  had  tried  the  people  of  Israel  both  with  judgments  and 
mercies,  explained  and  enforced  by  his  servants  the  prophets,  and 
vet  they  continued  impenitent  and  unreformed,  and  therefore  God 
justly  brought  these  miseries  upon  them  ;  as  Moses  had  warned 
them,  If  \e  will  yet  jcalk  contrary  to  me,  I  will  punish  you  yet 
teven  times  more,  Lev.'26.  21,  i^-c. 

2.  God  made  good  his  promise  to  Jehu,  that  his  sons,  to  the  fourth 
generation  after  him,  should  sit  upon  the  throne  of  Israel ;  which 
was  a  greater  favour  than  was  shewn  to  any  of  the  royal  families, 
either  before  or  after  his.  God  had  said  it  should  be  so,  clt.  1 0.  30. 
and  we  are  told  in  this  chapter,  v.Vl.  that  so  it  came  to  pass.  See 
how  punctual  God  is  to  his  promises  ;  these  calamities  God  long 
designed  for  Israel,  and  they  deserved  them,  yet  they  were  not 
inflicted  till  that  word  had  taken  effect  to  the  full;  thus  God 
rewarded  Jehu  for  his  zeal  in  destroying  tVe  worship  of  Baal  and 
the  house  of  Ahab  ;  and  \tl,  when  the  measure  of  the  sins  of  the 
house  of  Jehu  was  full,  God  avenged  upon  it  the  blood  then  shed, 
called  the  blood  of  Jezreel,  Hos.  1.4. 

3.  All  lliese  kings  did  that  which  was  evil  in  the  siyht  oj  the 
Lord  for  they  walked  in  the  sins  of  Jeroboam  the  son  of  Nebat ; 
though  at  variance  with  one  another,  yet,  in  this,  tliey  agreed,  to 
lieep  up  idolatry,  and  the  people  loved  to  have  it  so;  though  they 
were  emptied  from  vessel  to  vessel,  that  taste  remained  in  them, 
and  that  scent  was  not  changed.  It  was  sad  indee<l,  when  tiieir 
government  was  so  often  altered,  (yet  never  for  the  better,)  that, 
among  all  those  contending  interests,  none  of  them  should  think 
it  as  much  their  interest  to  destroy  the  calves,  as  olh,-rs  !iaii  done 
to  support  thera. 

4.  Eax:h  of  these  (except  one)  conspired  against  his  predecessor, 
and  slew  him,  Shalliim,  Menahem,  Pekah,  and  Iloshea,  all 
traitors  and  niurcterers,  and  yet  all  kings  a  while;  (Jiie  of  tliem 
10,  another  20,  and  another  9  years;  for  God  niay  suffer 
wickedness  to  prosper,  and  to  carry  away  the  wealth  and  hononrs 
a  while,  but,  sooner  or  later,  blood  shall  have  blood,  and  he  tliat 
dealt  treacherously  shall  be  dealt  treacherously  with  ;  <me 
wicked  man  is  often  made  a  scourge  to  anoliier,  and  every 
wicked  man,  at  length,  a  ruin  to  himself. 

5.  The  ambition  of  the  great  men  made  the  nation  miserable  ; 
here  is  Tiphsah,  a  city  of  Israel,  barbarously  destroyed,  with  all 
the  coasts  thereof,  by  one  of  these  pretenders,  i'.  10.  and,  no 
doubt,  it  was  through  blood  that  each  of  them  waded  to  the 
throne,  nor  conld  any  of  these  kings  perish  alone;  no  land  can 
have  greater  pests,  nor  Israel  worse  troublers,  thai»  such  men  as 
care  not  how  much  the  welfare  and  repose  of  their  country  are 
sacrificed  to  their  revenge,  and  affectation  of  dominion. 

6.  While  the  nation  was  thus  shattered  by  divisions  at  home, 
the  kings  of  Assyria,  first  one,  r.  10.  and  then  another,  u.  29. 
came  against  it,  and  did  what  they  pleased  ;  nothing  does  more 
toward  the  making  of  a  nation  an  easy  prey  to  a  common 
enemv,  than  intestine  broils,  and  contests  for  the  sovereignty  ; 
happy  the  land  where  that  is  settled. 

7.  This  was  the  condition  of  Israel,  just  before  they  were  quite 
ruined,  and  carried  awav  captives,  for  that  was  done  in  the  ninth 
year  of  Hoshea,  the  last  of  these  usurpers.  If  they  had,  in  these 
days  of  confusion  and  perplexity,  huml)le(l  themselves  before 
God,  and  sought  his  face,  that  final  destruction  might  have  been 
prevented;  but,  when  God  judgcth,  he  will  overcome;  these 
factions,  the  fruit  of  an  evil  spirit  sent  among  them,  hastened  that 
captivity;  for  a  kingdmn,  thus  divided  against  itself,  will  soon 
come  to  des(dalion. 

II.  Let  us  take  a  short  \iew  of  the  particular  reigns. 

l.Zachariah,  the  son  of  Jeroboam,  began  to  reign  in  the 
lhirlv-cis;hth  yeiir  ol  Azariah,  or  Uzziali,  king  of  Judah,  v.S. 
Some  of  the  most  critical  ciironologers  reckon,  that,  between 
Jeroboam  and  his  son  Zacliariah,  the  throne  was  vacant  22  years, 
(illiers  11  years,  through  the  liisturbanccs  and  diss^n^ioIls  that 
iviTc  in  the  kingdom  ;  an<i  then  it  was  not  strange  that  Zachariah 
nas  iloposed  liefdic  he  «  as  well  .seated  on  the  throne  ;  he  reigned 


but  SIX  months,  and  then  Shallum  slew  him  before  the  people, 
perhaps,  as  Ca;sar  was  slain  in  the  senate,  or  he  put  him  to  death 
publicly  as  a  criminal,  with  the  approbation  of  the  people,  la 
whom  he  had,  some  w-ay  or  other,  made  himself  odious  ;  su 
ended  the  line  of  Jehu. 

2.  But  had  Shallum  peace,  who  slew  his  master?  No,  he  had 
not,  i>.  13.  one  month  of  days  measured  his  reign,  and  then  he 
was  cut  off  ;  peihaps  to  this  the  prophet,  who  then  lived,  refers, 
Hos.  5.1.  Now  shall  a  month  devour  them  ivilh  their  portions. 
That  dominion  seldom  lasts  long  which  is  founded  in  blood  and 
falsehood.  Menahem,  either  provoked  by  his  crime,  or  animated 
by  his  example,  soon  served  him  as  he  had  served  his  master, 
stew  him,  and  reigned  in  his  stead,  v.  14.  Probably,  he  was 
general  of  the  army,  which  then  lay  encamped  at  Tirzah,  and, 
hearing  of  Shallum's  treason  and  usurpation,  hastened  to  punish 
it,  as  Omri  did  that  of  Zimri  in  a  like  case,  1  Kings,  16. 17. 

3.  Menahem  held  the  kingdom  ten  years,  r.  17.  But  whereas 
we  have  heard  that  the  kings  of  the  house  of  Israel  were  merciful 
kings,  1  Kings,  20,  31.  this  Menahem  (the  scandal  of  his  country) 
was  so  prodigiously  cruel  to  those  of  his  own  nation,  w  hich  hesitated, 
a  little,  at  submitting  to  him,  that  he  not  only  ruined  a  city,  and 
the  coasts  thereof,  but,  forgetting  that  he  himself  was  born  of  a 
woman,  ripped  up  all  the  women  with  child,  v.  16.  We  may  well 
wonder  that  it  ever  should  enter  into  the  heart  of  any  man,  to 
be  so  barbarous,  and  to  be  so  perfectly  lost  to  humanity  itself. 
By  these  cruel  methods  he  hoped  to  strengthen  himself,  and  to 
fi  ighten  all  others  into  his  interests  ;  but,  it  seems,  he  did  not  gain 
his  point ;  for  when  the  king  of  Assyria  came  against  him,  ( 1.)  So 
lillle  confidence  had  he  in  his  ()eoi)le,  that  he  durst  not  meet  him 
as  an  enemv,  but  was  obliged,  at  a  vast  expence,  to  purchase  a 
peace  with  him.  (2.)  Such  need  had  he  of  \ie\\)  to  confirm  the 
kingdom  in  his  hand,  that  he  made  it  part  of  his  bargain  with  him, 
(a  bargain  which,  no  doubt,  the  king  of  Assyria  knew  how  to  make 
a  good  hand  of,  another  time,)  that  he  should  assist  him  against 
his  own  subjects  that  were  disaffected  to  iiin>.  Tile  money  wherC'. 
with  he  purchased  his  friendship,  was  a  \ast  sum,  no  less  than 
1,000  talents  of  silver,  f.  10.  which  Menahejn  exacted,  it  is  pro- 
bable, by  military  execution,  of  all  the  mighty  men  of  wealth,  very 
considerately  sparing  the  po<ir,  and  laying  the  burthen  (as  was  fit) 
on  those  that  were  best  able  to  bear  it;  bfing  raised,  it  was  given 
to  the  king  of  Assyria,  as  pay  for  liis  army,  fifty  shekels  of  silver 
for  each  man  in  it;  thus  he  got  clear  of  the  king  of  .Assyria  for  this 
time,  he  stayed  not  to  quarter  in  the  land,  r.  20.  but  his  army  now 
got  so  rich  a  booty  with  so  little  trouble,  that  it  encouraged  them 
to  come  again,  not  long  after,  v^  hen  they  laid  all  waste;  thus  was  Ae 
the  betrayer  of  his  country  that  should  have  been  the  protector  of  it. 

4.  Pekahiah,  the  son  of  Menahem,  succeeded  his  father,  but 
reigned  only  two  years,  an<i  then  was  treacherously  slain  by  Pekah, 
falling  under  the  load  both  of  his  own  and  of  his  father's  wicked- 
ness. It  is  repeated  conceiiMUi;  him,  as  before,  that  he  departed 
not  from  the  sins  of  Jiroboaiii :  r~till  that  is  mentioned  to  shew  that 
Goil  was  righteous  in  bringing  that  destruction  upon  them  ;  which 
came  not  long  after,  because  they  hated  to  be  reformed,  r. 24. 
Pekah,  it  siems,  had  some  persons  ot  figure  in  his  interest,  two  of 
them  are  here  named,  v. 26.  and  with  their  help  he  compassed  hia 
design. 

5.  Pekah,  though  he  got  the  kingdom  bv  treason,  kept  it  20 
years,  v.  27.  so  long  it  was  before  his  violent  dealing  returned  upon 
his  own  head,  but  it  returned  at  last.  This  Pekah,  son  of 
Remaliah,  (l.)Made  himself  more  considerable  abroad  than  any 
of  these  usurpers,  for  he  was,  even  in  the  latter  end  of  his  time,  (in 
the  reign  of  Ahaz,  which  began  in  his  17th  year,)  a  great  terror 
to  the  kingdom  of  Judah,  as  we  find,  Isa.  7.  1,  &c.  (2.)  He  lost  a 
great  part  of  his  kingdom  to  the  king  of  Assyria  ;  several  cities 
are  here  named,  v.  20.  which  were  taken  from  him,  all  the  land  of 
Gilead  on  the  other  side  Jordan,  and  Galilee  in  the  north,  con- 
taining the  tribes  of  Na|!hlali  and  Zebulun,  were  seized,  and  the 
inhabitants  carried  capti\fc  int:;  Assyria.  By  this  judgment  God 
punished  him  f<.r  ii-s  ,ilie'.i)i>f  uyion  iudah  and  Jonisaltm  ;  it  was 
then  for?told,  lliat  "•ithiu  two  or  !*!i-'c  ^(l^r?.  alter  he  made  that 


Before  Christ  742. 


altempt,  befon-  a  child,  llicn  born,  sli^jld  be  able  to  cry,  My 
father  and  viij  mother,  tlie  riches  of  Samaria  should  be  taken 
away  before  the  kivr/  nf  Assyria,  Isa.8.4.  and  here  we  have  the 
Rcconiplishnicnt  of  that  prediction.  (3.)  Soon  after  this,  he  left 
his  life  to  the  resentments  of  his  connlryiiien,  who,  it  is  probable, 
were  disg:uste<l  at  him  for  leavins;  them  exposed  to  a  foreign 
enemy,  while  he  was  invading  Jiidah  ;  this  Hoshea  took  advantage 
of,  and,  to  gain  his  crown,  seized  his  life,  slew  him,  and  reigned  in 
his  stead.  Surely  he  was  fon<l  of  a  crown  indeed,  who,  at  this 
time,  would  run  such  a  hazard  as  a  traitor  did:  for  the  crown  of 
Israel,  now  that  it  had  lost  the  choicest  of  its  flowers,  and  jewels, 
was  lined  more  than  ever  with  thorns,  had,  of  late,  been  fatal  to 
all  the  heads  that  had  worn  it,  was  forfeited  to  divine  justice,  and 
now  ready  to  be  laid  in  the  dust;  a  crown  which  a  wise  man  would 
not  have  taken  up  in  the  street,  yet  Hoshea  not  only  ventures  i/yM?i 
it,  but  ventures /or  it,  and  it  cost  him  dear. 

.'32.  In  tlie  .second  year  of  Pekali  the  son  of 
Reinaliali  king-  of  Israel,  Ije^an  Jothain  the  son 
of  Uzziah  kino-  of  Jiidali  to  feign.  33.  Five  and 
twenty  years  old  was  he  wlien  be  began  to  reign, 
niid  he  reigned  sixteen  years  in  Jerusalem.  And 
Ills  motlier's  name  iras  Jerusha,  the  daughter  of 
Zadok.  34.  And  he  did  that  trhicli  iras  risiiit  in 
tlie  sight  of  the  LoRn.*  he  did  according  to  all  thai 
his  father  Uzziah  had  done.  35.  Howbeit  the 
high  places  v:ere  not  removed  :  the  people  sacri- 
ficed aiwi  bnrr-t  incense  still  in  the  high  places. 
He  built  the  higher  gate  of  the  house  of  the  Lord. 
36.  Now  the  rest  of  the  acts  of  .lotham,  and  all  thai 
he  did,  are  they  not  written  in  the  book  of  tlie 
chronicles  of  tlie  kings  of  Judah?  37.  In  those 
days  the  Lord  began  to  send  against  Judah  Rezin 
the  king  Syria,  and  Pekah  the  son  of  Remaliah. 
38.  And  .lothain  slept  with  his  fathers,  and  was 
buried  with  his  fatiiers  in  the  city  of  David  his 
father:  and  Ahaz  his  son  reigned  in  his  stead. 

We  have  here  a  short  account  of  the  reign  of  Jotham  king  of 
Judah,  of  wlioin  we  are  lolil, 

l.Tliat  he  reigned  verv  well,  did  that  which  was  right  in 
the  sight  of  the  Lord,  c.  3-t.  Jcpscplius  gives  him  a  very  high 
character,  that  he  was  pious  touard  G(kI,  just  toward  men,  and 
laid  out  himself  for  the  public  good;  that,  whatever  was  amiss,  he 
took  care  to  have  it  rectified  ;  and,  in  short,  wanted  no  virtue  that 
(>ecame  a  good  |)rince.  'riiougli  the  high  places  were  not  taken 
a\vav,yet,  to  draw  people  from  ihem,  .ind  keep  them  close  to  God's 
lioly  place,  he  shewed  great  ix'spect  to  the  temple,  and  built  the 
higher  gate  which  he  went  through  to  llic  temple.  \l  magistrates 
cannot  do  all  tliey  would,  for  the  suppressing  of  vice  and  pro- 
faneuess,  let  Ihem  do  so  much  the  more  for  the  support  and 
advancement  of  pietv  ami  virlue,  and  bringing  of  them  into  repu- 
tation. If  lliev  cannot  pidl  down  the  high  places  of  sin,  yet  let 
llirm  build  and  beautify  the  high  gate  of  God's  house. 

2.  That  he  died  in  the  midst  of  his  days,  d.  33.  Of  most  of  the 
kinjs  of  .ludah  we  are  told  how  old  they  were  when  they  began 
I  heir  reign,  and  by  that  may  compute  how  old  they  were  when  they 
'lied;  but  no  account  is  kept  of  the  age  of  any  of  the  kings  of 
Israel,  (that  I  remember,)  only  of  the  years  of  their  reigns.  This 
honour  God  would  put  upon  the  kings  of  the  house  of  David  above 
lliose  of  other  families.  And  by  these  accounts  it  appears  that 
there  was  none  of  all  the  kings  of  Judah  that  reached  David's 
aee,  70,  the  common  age  of  m  ;n.  Asa's  age  I  do  not  find, 
IJziiah   lived  to  be  (iP,  Mr.nasseli  ST,   and  .lehoshanhat  60:   nnd 


II  KINGS,  XV,  XVI. 

not   reach   50. 


The  reign  of  Jothair. 

This  Jotham  died   at  41. 


He  was  two  great  a 
blessing  to  be  continued  long  to  such  an  unworthy  people.  His 
death  was  a  judgment,  especially  considering  the  character  of  his 
son  and  successor. 

3.Tliat  in  his  days  the  confederacy  was  formed  against  Judah, 
by  Rezin,  and  Remaliah's  son,  the  king  of  .Syria,  and  the  king  ni 
Israel,  which  appeared  so  very  formi<lable  iii"the  beginning  of  thj 
reign  of  Ahaz,  that,  upon  notice  of  it,  the  heart  of  that  prince  wal 
moved,  and  the  heart  of  the  people,  as  the  trees  of  the  wood  ar: 
moved  with  the  ivind,  Isa.7.2.  The  confederates  were  unjust  it 
the  attempt,  yet  it  is  here  said,  ti.  37.  The  Lord  began  to  sewi 
them  against  Judah,  as  he  bade  Shimei  curse  David,  and  tooli 
away  from  Job  what  the  Sabeans  robbed  him  of.  Men  are  God'« 
hand,  the  sword,  the  rod  in  his  hand,  wliich  he  makes  use  of  aj 
he  pleases,  to  serve  his  own  righteous  counsels,  though  men  l)^ 
unrighteous  in  their  intentions.  This  storm  gathered  in  the  reign 
of  pious  Jotham,  but  he  came  to  his  grave  in  peace,  and  it  fell 
uj)on  his  degenerate  son. 

CHAP.  XVL 

This  chapter  is  uhnlly  taken  up  with  the  reign  of  Ahaz:  and  wc  have  quite  eiinigh 
nf  it,  unless  if  were  better.  Be  had  a  good  father,  and  a  lietlcr  son,  ,md  yet 
was  himself  one  of  th.e  u-ntst  of  the  Icings  of  Judnh.  I.  He  uiis  a  notorious 
idolater,  r.  I .  .4.  //.  With  the  treasures  of  the  tcmiile,  ns  well  os  liis  own,  he 
hired  ti.e  liing  of  Assyria  to  invade  .Syria  and  hnui,  v.  5  .  .9.  ///.  He  took 
pattern,  from  an  idol's  altar  which  he  saui  at  Damascus,  for  a  new  allar  ir. 
Gods  temple,  v.  10.  .16.  IV.  He  ubu.sed  and  embezzled  tlie  furniture  of  thf 
temple,  r.  17 . .  18.     And  so  his  sturtj  ends,  v.  19.  20 


1 


1 


N    the  seventeentli  vtMr  (i 
Remaliah,  Ahaz   the  son 

2.  '^Pwenlv   \  eat 


I'ckrdi    llic  S'ln  I  l' 

uf  .Idlliani    Ivi.ig-   1. 1 

(llj      /I  lis 


In  esc  wore 


ihrct  Tldos' 


Judah  began  to  reign. 
Ahaz  when  he  began  to  reign,  and  reigned  >i.\l(i-a 
vears  in  Jerusalem,  and  did  not  f/tal  n/iir/i  iins 
right  in  the  sight  of  the  Lord  his  God,  like  David 
his  father.  3.  But  he  walked  in  the  way  of  the 
kings  of  Israel,  yea,  and  made  his  son  to  pass 
through  the  fire,  according  to  the  abominations  of 
the  heathen,  whom  the  Lord  cast  out  from  before 
the  children  of  Israel.  4.  And  he  sacrificed  and 
burnt  incense  in  the  high  places,  and  on  the  hills, 
and  under  every  green  tree. 

We  have  here  a  general  character  of  the  reign  of  Ahaz,  few 
and  evil  were  his  days;  few,  for  he  died  at  thirty-six;  evil,  for  we 
are  here  told, 

1.  That  he  did  not  that  which  was  right,  like  David,  r.  2.  ttiat  is, 
he  had  none  of  that  concern  and  affection  for  the  instituted  service 
and  worship  of  God,  which  David  was  famous  for.  He  had  no 
love  for  the  temple,  made  no  conscience  of  his  duty  to  God,  nor 
had  any  regard  to  his  law.  Herein  he  was  unlike  Daviii;  ■<  v.,»„ 
his  honour,  that  he  was  of  the  house  and  lineage  of  David,  and  it 
was  owing  to  God's  ancient  covenant  with  David,  that  he  was  now 
upon  the  ihronne,  which  aggravated  his  wickedness,  that  he  was 
a  reproach  to  that  honourable  name  and  family,  which  therefore 
was  really  a  reproach  to  him;  (Degeneranti  genus  opprobrium — 
A  good  extraction  is  a  disgrace  to  him  who  degenerates  from  it ;) 
and  that  though  he  enjoyed  the  benefit  of  David's  piety,  he  did 
not  tread  in  the  steps  of  it. 

2.  That  he  walked  in  the  way  of  the  kings  of  Israel,  v.  3.  who 
all  worshipped  tlie  calves.  He  was  not  joined  in  any  affinity  »ilh 
them,  as  Jehoram  and  Ahaziah  were  with  the  house  of  Aliab, 
but  ex  mcro  motu — without  any  instigation,  walked  in  their  way. 
The  kings  of  Israel  pleaded  policy  and  reasons  of  stale  for  llierr 
idolatry,  but  Ahaz  had  no  such  pretence,  in  him  il  was  the  most 
unreasonable  impolitic  thing  that  could  be.  They  woi-p  iiii 
enemies,    and    had    proved   enemies   to   Ihemselves    too    by    t!ii'i> 


■  t?.'.  V  r.i  t 


'ha!  v.rrp  ■>)  iiMlf.  di'i  |1  i'lolnlrr',  \p[  hp  walkp'!  in  Iht^ir  \\t\. 


'.'.elurc  <J!i:-(.st  7'>6. 


II  KINGS,  XVI. 


The  Reio'ii  of  Ahaz. 


3.  That  he  mnde  Ith  sons  to  pass  through  the/ire,  to  the  honour 
■j>  his  (iiiiighiH  deities.  He  bori)!  them,  so  it  is  expressly  sail)  of 
him,  2ChTOn.28. 3.  burnt  some  of  them,  and  perhaps  made 
fithers  of  them  (Hezekiah  himself  not  excepted,  thoussh  afterward 
he  was  never  the  worse  for  it)  to  pass  between  two  fires,  or  to  be 
drawn  through  a  flame,  i"  token  of  their  dedication  to  the  idol. 

4.  That  he  ili<l  according  to  the  abomination  of  the  heathen  whom 
the  Lord  had  cast  out.  It  was  an  instance  of  his  great  folly,  that 
he  would  be  guided  by  those  in  his  religion,  and  follow  them, 
whom  be  saw  fallen  into  the  ditch  before  his  eyes;  and  of  his 
great  impietv,  that  he  would  conform  to  those  usages  which  God 
had  declared  to  be  abominable  to  him;  and  set  himself  to  write 
after  the  copy  of  those  whom  God  had  cast  out,  thus  walking 
directly  contrary  to  God. 

5.  That  he  sacrificed  in  the  high  places,  v.  4.  If  his  father  had 
hot  had  zeal  eiioiiah  to  take  them  away,  it  might  have  ))revented 
the  debauchins:  of  his  sons:  but  they  that  connive  at  sin  know 
not  what  dangerous  snares  they  lay  for  those  that  come  after  them. 
He  forsook  God's  house,  was  weary  of  that  place,  where,  in  his 
father's  time,  he  had  often  been  detained  before  the  Lord,  and 
performed  his  devotions  on  high  hills,  where  he  had  a  better 
prospect,  and  under  green  trees,  where  he  had  a  more  pleasnut 
shade.  It  was  a  religion  little  worth,  which  was  guided  by  faucy, 
not  by  faith. 

5.  Then  Reziii  king  of  Svfia,  and  Peknh  .son  of 
Remaliah  king  of  Isi-ael,  came  up  to  Jenisaleni  to 
war:  and  they  besieged  Ahaz,  l)nt  conld  not  over- 
come him.  6.  At  that  lime  Rezin  king  of  Syria 
recovered  Elatli  to  Syria,  and  drave  the  Jews  from 
Elath :  and  the  Syrians  came  to  Elath,  and  dwelt 
there  unto  tlii.*!  day.  7.  So  Aliaz  sent  messenger.s 
to  Tiglath-pileser  king  of  Assyria,  saying,  I  ran  thy 
servant  and  lliy  son:  <;ome  up,  and  save  me  out  of 
the  hand  of  the  king  of  Syria,  and  out  of  tlie  hand 
of  the  king  of  Israel,  \vhicli  rise  nj)  against  me. 
8.  And  Ahaz  took  tlie  silver  and  gold  tliat  was 
found  in  the  Itoiise  of  the  Lord,  and  in  the  trea- 
sures of  the  king's  house,  and  sent  it  for  a  present 
to  the  king  of  Assyria.  9.  And  the  king  of  Assyria 
hearkened  unto  hitn  :  for  the  king  of  Assyria  went 
up  against  Damascus,  and  took  it,  and  carried  lite 
people  nj' il  captive  to  Kir,  and  slew  Rezin. 

Here  is,  1.  The  attempt  of  his  confederate  neighbours,  the 
kings  of  Syria  anil  Israel,  U|)on  him.  They  thought  to  have  made 
themselves  masters  of  Jerusalem,  and  to  have  set  a  king  of  their 
own  in  it,  lsa.7.G.  In  that,  they  fell  sh(»rt,  but  the  king  of  .Syria 
recovered  Elath,  a  considerable  port  upon  the  Red  sea,  which 
Amaziah  had  taken  from  the  Syrians,  ch.  14.22.  What  can  they 
keep,  that  have  lost  their  religion?  Let  them  expect,  thence- 
forward, to  be  always  on  the  losing  hand. 

2.  His  project  to  get  clear  of  them.  Having  forsaken  God,  he 
had  neilhir  couratje  nor  strength  to  make  head  against  his  enemies, 
nov  coulfl  he,  with  any  boldness,  ask  help  of  God,  but  he  made  his 
court  to  the  king  of  Assyria,  and  got  him  to  come  in  for  his  relief. 
Those  whose  hearts  condemn  them,  will  go  any  whither  in  a  day 
of  distress,  rather  than  to  God.  Was  it  because  there  was  not  a 
God  in  Israel,  that  he  sent  to  the  Assyrian  for  helj)?  Was  the 
Rock  of  ages  removed  out  of  its  jdace,  that  he  stayed  himself  on 
this  broken  reed?  The  sin  itself  was  its  own  punishnient;  for 
though  it  is  true  that  he  gained  his  point,  (the  king  of  Assyria 
hearkened  to  him,  and,  to  serve  his  own  turn,  made  a  descent 
upon  Damascus,  whereby  lie  gave  a  |)Owerful  diversion  to  llie  king 
of  Syria,  t.  9.  and  obliged  him  to  let  fall  his  design  against  Aluiz, 
innrying   the  Syrians  cajjlive  to  Kir,  as  Amos  had  expressly  fore- 


told, c/j.  1.5.)  yet,  considering  all,  he  made  but  a  bad  bargain, 
for,  to  conjjiass  this, 

(l.)He  enslaved  himself;  e.7.  I  am  ihy  servant  and  thy  son, 
that  is,  "  I  will  be  as  dutiful  and  obedient  to  tliee  as  to  a  maslet 
or  father,  if  thou  wilt  but  do  me  this  good  turn."  Had  he  thus 
humbled  himself  to  God,  and  implored  his  f;noiir,  he  might  have 
been  delivered  upon  easier  terms;  he  might  have  saved  his  money, 
and  needed  only  to  have  parted  "ith  his  sins;  but  if  the  prodi'ial 
forsake  his  father's  house,  he  soon  becomes  a  slave  to  llie  wor^t 
of  masters,  Luke,  15. 15. 

(2.)  He  impoverished  hiniself ;  for  he  took  the  silver  and  gold 
that  were  laid  up  in  the  treasury  both  of  the  temple  ami  of  llie 
kingdom,  and  sent  it  to  the  king  of  Ass\ria,  t'.8.  Both  cliunli 
and  state  nnist  be  squeezed  and  exhausted,  to  gratify  this  his  n<  w 
patron  and  guardian.  I  know  not  what  aulhorily  he  had  llius  lo 
dispose  of  the  public  slock;  but  it  is  common  for  those  that  have 
brousht  themselves  into  straits  by  one  sin,  to  hel|)  llieniselvis  out 
bv  another;  and  those  that  have  alienated  themselves  from  God 
will  make  no  difficulty  of  alienating  any  of  his  rights. 

10.  And  king  Ahaz  went  to  Damascus  lo  meet 
Tiglalh-pileser  king  of  Assyria,  and  saw  an  allur 
!hat  tens  at  Datiiasciis:  and  king  Ahaz  sent  l<> 
Urijah  tlie  priest  the  fashion  of  the  altar,  and  tlie 
pallern  of  it,  according  lo  all  the  workinanship 
thereof.  11.  And  Urijai)  the  priest  built  an  alliir 
according  to  ail  that  king  Ahaz  iiad  sent  from  Da- 
mascus: so  Urijah  the  priest  made  it  againsl  king 
Aliaz  came  from  Damascus.  12.  And  when  llie 
king  was  come  from  Damascus,  the  king  saw  ihe 
allar:  and  the  king  approached  to  the  allar,  and 
offered  thereon.  13.  And  beburnt  iiisl>uriit-ollVriiig 
and  his  meal-offering, and  poured  hisdrink-offeiing, 
and  sprinkled  theblood  of  his  peace-offerings,  upon 
the  altar.  14.  And  he  brought  also  the  brazen  allar, 
which  ?cas  before  the  Lorii,  from  the  fore-froni  oi 
the  liouse,  from  between  the  altar  and  the  house  of 
the  Lord,  and  ])ut  it  on  the  north  side  of  the  all;ir. 
15.  And  king  Ahaz  commanded  Urijah  the  priesi, 
saying,  upon  the  great  altar  burn  the  morning  anti 
l)urnt-offering,  and  the  evening  meat-offering,  and 
tlie  king's  burnt-sacrifice,  and  iiis  meat-offering, 
with  the  burnt-offering  of  all  the  people  of  the  laiitl, 
and  their  meat-offering,  and  their  drink-offerings  ; 
and  sprinkle  upon  il  all  the  blood  of  the  burnl- 
offering,  and  all  the  blood  of  the  sacrifice  :  and  the 
brazen  altar  shall  be  for  me  lo  inquire  by.  16.  Thus 
did  Urijah  the  priest,  according  to  all  that  king 
Ahaz  commanded. 

Though  Ahaz  had  himself  sacrificed  in  high  places,  on  hills, 
and  under  every  green  tree,  i'.4.  yet  God's  altar  had  hitherto 
continued  in  its  place,  and  in  use,  and  the  /ting's  burnt-ojfering 
and  his  meat-offering,  v.lH.  had  been  offered  upon  it  ijy  the 
priests  that  attended  it;  but  here  we  have  it  taken  away  by  wicked 
Ahaz,  and  another  allar,  an  idolatrous  one,  put  in  tlie  room  oi 
it — a  bolder  stroke  than  the  worst  of  the  kings  had  yet  given  to 
religion.     We  have  here, 

I.  The  motlel  of  this  new  altar,  taken  from  one  at  Damascus,  by 
the  king  himself,  v.  10.  The  king  of  Assyria  having  taken  Damascus 
thither  Ahaz  went,  lo  congratulate  him  on  his  success,  to  returo 
him  thanks  for  llic  kindness  he  had  done  him  by  lliis  expedition, 
and,  as  his  servant  and  son,  to  receive  bis  commands.  Had  h? 
Ik  in  faithful  to  his  God,  be  had   not  needed   to  have  ciouclierf 


Before  Christ  720. 


II  KIINCS,  XVI 


TUe  Reigii  of  AUm 


finis  to  a  fortfia;i>  power.  At  Damascus,  eitlier  wliile  viewing  the 
rarities  <>/  tiic  jiiacc,  or  r>itlier  while  jiiiiiiii!;-  willi  llieiii  in  llieir 
ilevoliiHi.s,  (for  when  he  was  there,  he  thought  it  no  harm  to  t!o  as 
thev  dill.)  he  saw  an  altar  that  pleased  liis  faney  extremely,  not 
such  a  plain  old-fashioned  one  as  tliat  whieti  he  iiad  heen  trained 
up  in  an  alleiidanee  upon  at  Jerusalem,  but  curiously  carved,  it  is 
likelv,  and  adorned  with  image-work  ;  there  were  many  things 
uhoul  it  which  were  significant,  he  thought,  surprising,  charming, 
imd  calculated  to  excite  his  devotion.  Solomon  had  but  a  dull 
fancy,  he  thinks,  compared  witii  the  ingenious  artist  that  made  this 
hltar.  Nothing  will  serve  him  but  he  must  have  an  altar  just  like 
this:  a  pattern  of  it  must  be  taken  immediately;  he  cannot  stay 
till  he  returns  himself,  but  sends  it  before  him  in  all  haste,  with 
orders  to  Urijah  the  priest,  to  get  one  made  exactly  according  to 
this  model,  and  have  it  ready  against  he  came  home.  The  pattern 
God  shewed  to  Moses  in  the  mount,  or  to  David  by  the  Spirit,  was 
not  comparable  to  this  pattern  sent  from  Damascus.  The  hearts 
of  idolaters  walked  after  their  e\es,  which  are  therefore  said  to  go 
a  wkoring  after  their  idols;  but  the  true  worshippers  worship  the 
true  God  by  faith. 

II.  The  making  of  it  by  Urijah  the  priest,  v.  U.  This  Urijah, 
it  is  likely,  was  the  chief  priest,  who,  at  this  time,  presided  in  tlie 
temple-service.  To  him  Ahaz  sent  an  intimation  of  his  mind,  (for 
we  read  not  of  any  express  orders  he  gave  him,)  to  get  an  altar 
inade  by  this  pattern.  And,  without  any  dispute  or  objection,  he 
put  it  in  hand  immediately,  being  perhaps  as  fond  of  it  as  the  king 
was,  at  least,  being  very  willing  to  humour  the  king,  and  desirous 
)o  curry  favour  with  him.  Perhaps  he  might  have  this  excuse  for 
gratifying  the  king  herein,  that,  by  this  means,  he  might  keep  him 
to  the  temple  at  Jerusalem,  and  prevent  his  totally  deserting  it  for 
the  high  places  and  the  groves.  "  Let  us  oblige  him  in  this," 
(thinks  Urijah,)  "and  Ihen  he  will  bring  all  his  sacrifices  to  us; 
(or  by  this  craft  we  get  out  living."  But,  whatever  pretence  he  had, 
it  was  a  most  base  wicked  thing  for  him  that  was  a  priest,  a  chief 
priest,  to  make  this  altar  in  compliance  witli  an  idolatrous  prince. 
For  hereby,  1.  He  prostituted  his  authority,  and  profaned  the  crown 
of  Ids  priesthood,  making  himself  a  servant  to  the  lusts  of  men. 
There  is  not  a  greater  disgrace  to  the  ministry  than  obsequiousness 
to  such  wicked  commands  as  this  was.  2.  He  betrayed  his  trust. 
As  priest,  he  was  bound  to  maintain  and  defend  God's  institutions, 
and  to  oppose  and  witness  against  all  innovations;  and  for  him  to 
assist  and  serve  the  king,  in  setting  up  an  altar  to  confront  the  altar 
which,  by  divine  appointment,  he  was  consecrated  to  minister  at, 
was  such  a  piece  of  treacherv  and  perfidiousness,  as  may  justly 
render  him  infamous  to  all  posterity.  Had  he  only  connived  at 
the  doing  of  it,  had  he  been  frightened  into  it  by  menaces,  had  he 
endeavoured  to  dissuade  the  king  from  it,  or  but  delayed  the  doing 
of  it  till  he  came  home,  that  he  might  first  talk  with  him  about  it, 
it  had  not  been  so  bad  ;  but  so  willingly  to  walk  after  his  com- 
inandmcnl,  as  if  he  were  glad  of  the  opportunity  to  oblige  him, 
was  such  an  affront  to  the  God  he  served  as  was  utterly  inexcusable. 

III.  The  dedicating  of  it.  Urijah,  perceiving  that  the  king's 
lieart  was  nnich  upon  it,  took  care  to  have  it  ready  against  he 
came  down,  and  set  it  near  the  brazen  altar,  but  somewhat  lower 
and  further  from  the  door  of  the  temple.  The  king  was  exceed- 
ingly pleased  with  it,  approached  to  it  with  all  possible  veneration, 
and  offered  thereon  his  burnt-offering,  &c.  v.  12, 13.  His 
sacrifices  were  not  offered  to  the  God  of  Israel,  but  to  the 
gods  of  Damascus,  as  we  find  2Chron.28.23.  and,  when  he 
Ijorrowed  the  Syrians'  allar,  no  marvel  that  he  borrowed  their 
gods.  Naaman,  the  Syrian,  embrace<l  the  God  of  Israel,  when 
Ite  ^ot  earth  from  the  land  of  Israel  to  make  an  altar  of. 

IV.  The  removal  of  God's  altar,  to  make  room  for  it.  Urijah 
was  so  modest,  that  he  put  this  altar  at  the  lower  end  of  the 
court,  and  left  God's  allar  in  its  place,  between  this  and  the  hmtse 
of  the  Lord,  t.l4.  But  that  would  not  satisfy  Ahaz;  he  removed 
G(Krs  altar  to  an  obscure  corner,  in  the  north  side  of  the  court, 
iind  pMt  his  own  before  the  sanctuary,  in  the  place  of  it.  He 
thinks  his  new  altar  is  much  more  stately,  and  much  more  sightly, 
%iX  disgraces  that ;  and  therefore  let  that  be  laid  aside  as  n  vcwisl 


in  which  there  was  no  ))leasure.  His  superstitious  iuveutidn  a 
first  justled  with,  Imlat  length  justled  ont,  God's  sacred  institution. 
Note,  Those  will  soon  come  to  make  nothing  of  God,  that  will  no) 
be  content  to  make  him  their  all.  Ahaz  durst  not  (perhaps  for 
fear  of  the  [>eople)  cjuile  demolish  the  brazen  altar,  and  knock  it 
to  pieces;  but,  while  he  ordered  all  the  sacrifices  to  b«  offered  upon 
his  new  altar,  v.  15.  The  irazen  allar  (says  he)  shall  be  for  me 
to  inquire  by.  Having  thrust  it  out  from  the  use  for  which  it  was 
instituted,  which  was  to  sanclify  the  gifts  offered  upon  it,  he 
pretends  to  advance  it  above  its  institution,  which  it  is  common  for 
superstitious  people  to  do.  The  altar  was  never  designed  for  an 
oracle,  yet  Ahaz  will  have  it  for  that  use.  The  Romish  church 
seemingly  magnifies  Christ's  sacraments,  yet  wretchedly  corrupts 
them.  But  some  give  another  sense  of  Ahaz's  purpose;  "  As  for 
the  brazen  altar,  I  will  consider  what  to  do  with  it,  and  give  order 
about  it. '  The  Jews  sav,  that,  afterwiird,  of  the  brass  of  it  he 
made  that  famous  dial  which  was  called  the  dial  of  Ahaz, 
cA.20. 11.  The  base  compliance  of  the  poor-spirited  priest  with 
the  presumptuous  usurpations  of  an  ill-«piriled  king,  is  again  taken 
notice  of,  v.\G.  Urijah  the  priest  did  according  to  all  that  king 
Ahaz  commanded.  Miserable  is  the  case  of  great  men,  when  those 
that  should  reprove  them  for  their  sins  strengthen  and  serve  them 
in  their  sins. 

17.  And  king  Ahaz  cut  off  ti.e  borders  of  tlie 
bases,  and  removed  the  laver  from  off  Ihein;  and 
took  down  the  sea  from  off  the  brazen  oxen  that 
were  under  it,  and  put  it  upon  a  pavement  <*l 
stones.  18.  And  the  covert  for  the  sabbath  that 
they  had  built  in  the  house,  and  the  king's  entry 
without,  turned  he  from  tlie  house  of  the  Lord 
for  the  king  of  Assyria.  19.  Now  the  rest  of  the 
acts  of  Ahaz  which  lie  did,  are  they  not  written  in 
the  book  of  tlie  chronicles  of  the  kings  of  Judah  ? 
20.  And  Ahaz  slept  with  his  fathers,  and  was 
buried  with  his  fathers  in  the  city  of  David  :  and 
Hezekiali  his  son  reigned  in  his  stead. 

Here  is,  1.  Ahaz  abusing  the  temple;  not  the  building  itself,  but 
some  of  the  furniture  of  it.  (1.)  He  defaced  the  bases  on  which 
the  layers  were  set,  1  Kings,  7.28,29.  and  took  down  the  molten 
sea,  11.17.  These  the  priests  used  for  washing;  against  them 
therefore  he  seems  to  have  had  a  particular  spite.  It  is  one  of 
the  greatest  prejudices  that  can  be  done  to  religion,  to  obstruct 
the  purifying  of  the  priests,  the  Lord's  ministers.  (2.)  He  removed 
the  covert  for  the  sabbath;  erected  either  in  honour  of  the  sabbath, 
or  for  the  conveniency  of  tlie  priests,  when,  on  the  sabbath,  they 
olficiated  in  greater  numbers  than  on  other  daiis.  Whatever  it 
was,  it  should  seem,  that,  in  removing  it,  he  intended  to  put  a 
contempt  upon  the  sabbath,  and  so  to  open  as  wide  an  inlet  as  any 
other  to  all  manner  of  impiety.  (3.)  The  king's  entry,  which  led 
to  the  house  of  the  Lord,  for  the  convenience  of  the  royal  family, 
(perhaps  that  ascent  which  Solomon  had  made,  and  which  the 
queen  of  Sheba  admired,  1  Kings,  10.  a.)  he  turned  another  way, 
to  shew  that  he  did  not  intend  to  frequent  the  house  of  the  Lord 
any  more.  This  he  did  for  the  king  of  Assyria,  to  oblige  him, 
who  perhaps  returned  his  visit,  and  found  fault  with  this  entry,  as 
an  inconvenience  and  disparagement  to  his  palace.  When  those 
that  have  had  a  ready  passage  to  the  house  of  the  Lord,  to  pleas? 
their  neighbours,  turn  it  another  way,  they  are  going  down  the 
hill  apace  toward  their  ruin. 

2.  Ahaz  resigning  his  life  in  the  midst  of  his  days,  at  36  years 
of  age,  V.  19,  and  leaving  hjs  kingdom  to  a  better  man,  Hezekiali 
his  son,  11,20.  who  proved  «is  much  a  friend  to  the  temple  as  li« 
had  been  an  enemy  to  it.  Perhaps,  this  very  son  he  had  ma<le  to 
pass  through  the  fire,  and  thereby  dedicated  him  to  Moloch;  bul 
God,  by  his  grace,  snatched  him  as  a  brand  out  of  the  burning. 


Befor-fi  Cinist   730. 


CHAP.  XVII. 

This  chapter  gives  tts  an  account  of  the  cn)ytivUy  of  the  ten  tnhe.t.  aud  sojintshes 
the  histoiy  of  that  khi'^dom,  after  it  hud  cojil'nitted  about  2G5  ijeurs,  from  the 
setting  up  of  Jeroboam  the  sou  of  Nchaf.  In  if,  we  have,  /.  A  short  narrative 
of  this  destruction,  r.  1 .  .0.  //.  Remarlcs  upon  it^  and  the  causes  of  it,  for  the 
justifjing  of  Gfd  in  it,  and  for  warnhtii'  to  others,  v,  7 .  .23.  ///.  A7i  account 
of  the  nations  which  succeeded  them  in  the  possession  of  their  land,  and  the 
mongrel  rdigion  set  up  among  them,  r.  24.  ,41. 


I 


N  the  twelflli  yeur  of  Aliaz  king  of  Judah, 
began  Hosliea  the  son  of  Elah  to  reign  in 
Samaria  over  Israel  nine  years.  2.  And  he  did  t/iat 
which  teas  evil  in  the  sight  of  the  Lord,  but  not  as 
the  kings  of  Israel  that  were  before  him.  3.  Against 
him  came  up  Shalmanezer  king  of  Assyria;  and 
Hoshea  became  his  servant,  and  gave  him  pre- 
sents. 4.  And  the  king  of  Assyria  found  conspiracy 
in  Hoshea  :  for  he  had  sent  messengers  to  So  king 
of  Egypt,  and  brought  no  present  to  tiie  king  of 
Assyria,  as  he  had  done  year  by  year:  therefore 
tlie  king  of  Assyria  sliul  iiim  up,  and  l)oun(l  him 
in  prison.  5.  Then  the  king  of  Assyria  came  up 
lliroughout  all  the  land,  and  went  up  to  Samaria, 
and  besieged  it  tiiree  years.  6.  In  tlie  ninlli  year 
of  Hosliea,  the  king  of  Assyria  took  Samaria,  and 
carried  Israel  away  into  Assyria,  and  placed  iheni 
in  Halah  and  in  Habor  hy  tlie  river  of  Gozan,  and 
in  the  cilies  of  the  Medes. 

We  have  here  tlie  reign  and  ruin  of  Hoshea,  the  last  of  the 
kings  of  Israel,  cimcerning  whom  observe, 

I.  That  thongh  he  forced  his  way  to  llie  crown  by  treason  and 
oinrder,  as  we  read  c/i.  15. 30.  yet  he  gained  not  the  possession  of 
rt  till  seven  or  eight  years  after;  for  it  was  in  the  fourth  year  of 
Ahaz  that  he  slew  Pekah,  but  did  not  himself  begin  to  reign  till  llie 
Hvelflh  year  of  .'\haz,  v.  1.  Whether  bv  the  king  of  Assvria,  or  b\ 
(he  king  of  Judah,  or  by  some  of  his  own  people,  docs  not  ajipenr, 
but,  it  seems,  so  long  he  was  kept  out  of  the  throne  he  aimed  al. 
Justly  were  his  bad  practices  thus  chastised,  and  llie  word  of  Ihe 
prophet  was  thus  fidfilled,  Hos.lO.S.  A'oic  they  shall  sin/,  MV 
have  no  liinp,  because  ue  feared  not  ihe  Lord. 

II.  That  though  he  was  bad,  yet  not  so  l;ad  as  the  kings  of 
Israel  that  had  been  before  him,  r.2.  not  so  devoted  to  the  calves 
as  lliey  had  been.  One  of  them,  (that  at  Dan,)  llie  Jews  say,  had 
been,  before  this,  carried  away  by  the  king  of  Assyria  in  that 
expedition,  c/(.  15. 29.  to  which,  perhaps,  the  prophet  refers, 
Hos.8.5.  Tht/ cn/f,  O  Samaria,  has  cast  thee  off ;  which  made 
him  put  the  less  confidence  in  Ihe  other.  And  some  say  that  this 
Hoshea  took  off  the  end>argo  which  ihe  former  kings  had  put 
their  subjects  under,  forbidding  them  to  go  up  to  Jerusalem  to 
v.ui^nip,  which  he  permitted  those  to  do  that  had  a  mind  to  il. 
But  what  shall  we  think  of  Ibis  dispensation  of  Providence,  that 
the  destruction  of  the  kingdom  of  Israel  should  come  in  the  reign 
of  one  of  the  best  of  its  kings?  Thy  judgments,  O  God,  aie  a 
great  deep.  God  would  heriby  shew,  that,  in  bringing  this  ruin 
upon  lliem,  he  designed  to  punish,  1.  Not  only  the  sins  of  that 
generation,  but  of  the  foregoing  ages,  and  to  reckon  for  the  iniquities 
of  their  fathers,  who  had  been  long  in  filling  Ihe  nieasure,  and 
iix;usuring  up  wrath  against  Uiis  day  of  wrath.  2.  Not  only  Ihe 
si'.u  of  their  kings,  but  Ihe  sins  of  !lie  people.  If  Hoshea  was  not 
Bc  bad  as  the  former  kings,  yet  t!i-  people  were  as  bad  as  those 
that  Htiit  bofort  (hem,  and  it  v  .<»  Ji>  aggravation  of  Ihcir  badu'w. 


II  KINGS,  XVII.      The  Israelites  subdtied  by  the  Assyrians. 

and  brought  ruin  the  sooner,  lliat  their  king  diil  not  set  them  so 
bad  an  example  as  the  former  kings  had  done,  nor  hinder  thorn 
from  reforming;  he  gave  them  leave  to  do  belter,  but  they  did  as 
bad  as  ever,  which  laid  ihe  blame  of  their  sin  and  ruin  wholly  upon 
themselves. 

III.  That  Ihe  destruction  came  gradually.  They  were  f<ir  somt 
time  made  tributaries,  before  they  were  made  captives,  to  Ihe  king 
of  Assyria,  v.  S.  and  if  thai  lesser  judgment  had  prevailed  to  humble 
and  reform  them,  Ihe  greater  had  been  prevented. 

IV.  That  thev  brought  it  upon  themselves  by  the  indirect  course 
Ihey  took  to  shake  off  the  yoke  of  the  king  of  .Assyria,  v. 4.  Had 
Ihe  king  and  people  of  Israel  applied  themselves  to  God,  made 
their  peace  with  him,  and  their  prayers  to  him,  they  might  have 
recovered  their  liberty,  ease,  and  honour;  but  they  withheld  their 
tribute,  and  trusted  to  the  king  of  Egypt  to  assist  them  in  their 
revolt,  which,  if  it  had  taken  effect,  had  been  but  to  change  their 
oppressors.  But  Egypt  became  to  them  the  staff  of  a  broken 
reed.  This  provoked  the  king  of  Assyria  to  proceed  against  them 
with  more  severilv.  Men  get  nothing  by  struggling  with  the  net, 
but  entangle  themselves  the  more. 

V.  That  it  was  an  utter  destruction  that  came  upon  them. 

1.  The  king  of  Israel  was  made  a  ])risoner;  he  was  shut  up  and 
bound  ;  being,  it  is  probable,  taken  by  surprise,  before  Samaria 
was  besieged. 

2.  The  land  of  Israel  was  made  a  prey.  The  army  of  the  king 
of  Assyria  came  up  throughout  all  the  land,  and  made  themselves 
masters  of  it,  ?;.5.  and  used  them  as  traitors  punished  with  the 
sword  of  justice,  rather  than  as  lair  enemies. 

3.  The  royal  city  of  Israel  was  besieged,  and,  at  length,  taken. 
Three  years  it  held  out,  after  the  country  was  conquered,  anil,  no 
doubt,  a  great  deal  of  misery  they  endured  in  that  time,  wliich  is 
not  particularly  recorded  ;  but  the  very  brevity  of  the  story,  riiid 
Ihe  passing  of  this  matter  over  lightly,  methinks,  intimate  Ihal 
llicy  were  abandoned  of  God,  and  he  did  not  now  regard  lln 
affliction  of  Israel,  as  sometimes  he  had  done. 

4.  The  people  of  Israel  were  carried  captives  into  Assvria,  v.(i 
The  generality  of  the  people,  those  that  were  of  any  nolo,  weru 
forced  away  into  the  conqueror's  country,  to  be  slaves  and  beggars 
there.  (1.)  Thus  he  was  pleased  to  exercise  a  dominion  over 
them,  and  to  shew  that  Ihev  were  entirely  at  his  disposal.  (2.)  By 
depiiving  them  of  their  jiossessions  and  estates,  real  and  personal, 
and  exposing  them  to  all  Ihe  hardships  and  reproaches  of  a 
removal  to  a  strange  country,  under  the  power  of  an  iniperinus 
army,  he  chastised  them  for  their  rebellion,  and  their  endea\<inr 
to  shake  off  his  yoke.  (3.)  Thus  he  effecUially  prevented  all 
such  allempts  for  the  future,  and  secured  their  ov\n  country  lo 
himself.  (4.)  Thus  he  got  Ihe  benefit  of  their  service  in  his  own 
(ounlrv,  as  Pharaoh  did  that  of  their  fathers;  and  so  this  iin- 
"(irlhy  people  were  lost,  as  ihev  were  found,  and  ended,  as  Ihev 
ingan,  in  servilude,  and  under  oppression.  (5.)  Thus  he  made 
room  for  those  of  his  own  country,  that  had  liltle,  and  lillle  to  do. 
al  home,  to  settle  in  a  good  land,  a  hind  flowing  wilh  milk  and 
honey.  All  these  several  wavs,  he  served  himself  by  Ibis  caplivity 
of  Ihe  ten  tribes.  We  are  here  (old  in  wliat  places  of  his  kingdom 
lie  disposed  of  them  ;  in  Halah  and  Ilahnr,  in  places,  we  mav 
suppose,  far  distant  from  each  other,  lest  Ihey  should  keep  up  a 
correspondence,  incorporate  again,  and  become  formidable. 
There,  we  have  reason  to  think,  after  some  time,  they  were  so 
mingled  with  the  nations,  that  Ihey  were  lost,  and  the  name  of 
Israel  was  no  more  in  remembrance.  They  that  forgot  Ciod,  were 
themselves  forgotten  ;  Ihey  that  studied  to  be  like  Ihe  nalions,  wci ; 
buried  among  them  ;  and  they  that  would  not  serve  God  in  tlieit 
own  land,  were  made  to  serve  their  enemies  in  a  strange  land.  Il  s 
probable  that  they  were  the  men  of  honour  and  estates  who  we| 
carried  captive,  and  that  many  of  the  meaner  sort  of  people  werj 
left  behind,  many  of  every  tribe,  who  either  went  over  to  Judah,  ot 
became  subject  to  the  Assyrian  colonies,  and  their  posterity,  wert 
Galileans,  or  Samarita7is.  But  thus  ended  Israel  as  a  nation  ;  no^ 
Ihey  became  Lo-ammi,  not  a  people  ;  and  Lo-ruhamah,  unpUied. 
Now  Canaan  spued  them  out.     When  we  read  their  entry  Modtt 


Hclbiv  Cluist  720. 


li  KINGS,  XVll. 


Tlie  Israelites  cariicil  cipiive. 


Iloslu'a  llie  Sim  of  Niiii,  wlio  would  liave  tlioiiglil  tlial  siuli  as 
this  sluiiiM  liiue  In'tii  llicir  exit  uiuloi-  Hosliou  the  son  of  Elali '( 
Tims  U. line's  ulory  in  Aujfusliis,  sunk,  nianv  ages  after,  in  Au- 
gustnliis.  I'lovidriice  so  onlcred  l\ir  cclijtsing-  of  tile  honour  of 
liie  10  Irilie.s,  lli;<i  (lie  lioiionr  of  Juilali  tlie  ro\al  tribe,  and  Levi 
tile  liolv  liihe,  «lii.l!  ytt  ninained.  might  shine  tlie  lirigliter. 
Yet  weVind  a  immher  scaled  of  eath  of  the  1'2  tribes,  (llev.  7) 
<\ii(il  D.ui  James  writes  t<i  the  12  tribes  scattered  abroad,  (Jam. 
11.)  aud  I'. ml  s|)caks  (il'ihe  I'i  tribes  wliieh  instantly  served  God 
da  I  auJiii,^/il,  Alts  Hi.  7.  So  that  though  we  never  read  of  the 
nlnrii  ol'  lliuse  Ihat  were  carried  capliNC,  nor  have  any  reason  to 
credil  llie  conjeclnre  of  some,  that  they  yet  remaif)  a  distinct 
l)..d\  in  si.nK-  remote  corner  <d'  Ihe  world  :  yet  a  remnant  of  them 
(lid'es  a|)e,  lo  keep  ii|)  the  name  of  Israel,  "till  it  came  to  be  worn 
li\  llie  ..;,is|iil-ihiiich,  ihe  spirilual  Israel,  in  whieh  it  will  ever 
reuial;i,  (i.il    (i.    10. 

7.  I"<ir  .uj  it  uiis,  tliat  tlu'  cliiitlreii  of  Israel  had 
smiii'il  against  the  Lord  their  God,  which  had 
hioiight  Mieiii  lip  out  of  the  land  of  Egypt,  from 
tinder  the  hand  of  IMiaraoh  lung  of  Egypt,  and 
itad  feareti  oilier  god.s,  8.  And  walked  in  tlie  sta- 
tutes of  the  heathen,  whom  the  Loud  cast  out 
from  before  the  children  of  Israel,  and  of  the  kings 
of  Israel  which  they  had  made.  [).  And  the  chil- 
dren of  Israel  did  secretly  //wse  things  that  were 
not  right  against  the  Lord  their  God,  and  they 
btiilt  tiiem  high-places  in  all  their  cities,  from  the 
tower  of  the  watchmen  to  the  fenced  city.  10. 
And  they  set  them  np  images  and  groves  in  every 
high  hill,  and  under  every  green  tree:  II.  And 
there  they  burnt  incense  in  all  the  high-places,  as 
did  the  heathen  whom  the  Lord  carried  away  before 
them  ;  and  wrought  wicked  things  to  provoke  the 
Lord  to  anger.  12.  For  they  served  idols,  where- 
of the  Lord  had  said  unto  them.  Ye  shall  not  do 
this  thing.  13.  Yet  the  Loud  testified  against 
Israel,  and  against  .ludali,  by  all  the  prophets, 
(i/id  bi/  all  the  seers,  saying,  rnrn  ye  from  j'oiir 
evil  ways,  and  keep  my  commandments  and  my 
statutes,  according  to  all  the  law  which  1  com- 
manded your  fathers,  and  which  I  sent  to  you  by 
my  servants  the  prophets.  14.  Notwithstanding 
jhey  would  not  hear,  btit  hardened  their  necks, 
like  to  the  neck  of  their  fathers,  that  did  not  believe 
in  the  Lord  their  God.  15.  .And  they  rejected 
his  statutes,  and  his  covenant  that  he  matle  with 
their  fathers,  and  his  testimonies  which  he  testified 
against  them  ;  and  they  followed  vanity,  and  be- 
came vain,  and  went  after  the  heal  hen  that  zcej-e 
round  about  them,  concerning  whom  the  Lord  had 
charged    them,    that  they   should   not  do  like  tliem. 

16.  And  they  left  all  the  commandments  of  the 
Lord  their  God,  and  made  them  molten  Hia^es, 
even  two  calves,  and  made  a  grove,  and  wor- 
shipped  all   the    host  of  heaven,   and    served    Baal. 

17.  And  they  caused  their  sons  and  their  daugh- 
ters to  pass  through  the  fire,  and  used  divination 
and  enchantments,  and  sold  themselves    to  do    evil 


in  the  sight  of  tlie  LoKi),  to  provoke  Iniii  lo  anger. 
18.  'riieret()re  the  Loud  was  very  aimry  with  Is- 
rael, ;nid  rcmovetl  tliem  out  of  his  sight  ;  there  was 
none  left  l)ut  the  tribe  of  Judah  only.  ly.  Also 
.ludah  kept  not  the  commandments  of  the  1>ord 
their  God,  but  walked  in  the  statutes  of  Israel 
which  they  made.  '20.  And  the  Lord  rejected  all 
the  seed  of  Israel,  and  afflicted  them,  and  deli- 
vered them  into  the  hand  of  spoilers,  until  he  had 
cast  tliein  out  of  his  sight.  21.  For  he  rent  Israel 
from  the  house  of  David  ;  and  they  made  Jero- 
boam the  son  of  Nebat  king  ;  and  Jeroboam  drave 
Israel  from  t()ll()wing  the  Lord,  and  made  them 
sin  a  >reat  sin.  23.  For  the  children  of  Israel 
walked  in  all  the  sins  of  Jeroboam  which  he  did  ; 
they  departed  not  from  them;  2.3.  Until  the  Lord 
removed  Israel  out  of  his  sight,  as  he  had  said  by 
all  his  serN'ants  the  prophets.  So  was  Israel  carried 
away  out  of  their  own  land  to  Assyria  unto  this 
day. 

Though  the  dcstrdcliou  of  the  kingildin  of  llie  10  tribes  was 
but  briellv  related,  it  is  in  the.se  verses  laigely  comini  iiled  upon 
bv  our  historian,  and  the  reasons  of  it  assis>ned,  not  taken  from 
the  second  causes,  Ihe  weakness  of  Israel,  their  impolitic  nianase- 
ment,  an<l  the  strength  and  growing  greatness  of  the  .Assyrian 
monarch,  these  things  are  overlooked  ;  but  oidy  from  ihe  I'irst 
Cause. 

1.  It  was  the  Lord  thai  removed  Israel  out  of  his  sight  ;  who- 
ever were  the  instruments,  he  was  the  .Author,  of  ibis  calamity. 
It  was  destruction  from  the  Almighty;  the  Assyrian  was  but  the 
rod  of  his  awjer,  Isa.  10.  5.  It  was  the  Lord  that  rejected  Ihe  seed 
of  Israel,  else  their  enemies  could  not  ha\e  seized  upon  them,  v. 
20.  Who  gave  Jacob  to  the  spoil,  and  Israel  to  the  robbers  ?  Ji'id 
not  Ihe  Lord  ^  Isa.  42.  24.  We  lose  the  benefit  of  national  judg- 
ments, if  we  do  not  eye  Ihe  hand  of  God  in  them,  and  the  fulfil- 
ling of  thescri|)tnie  ;  for  that  also  is  taken  notice  of  here  ;  (y.  23.) 
The  Lord  removed  Israel  out  of  bis  fivnur,  and  iMit  of  their  owii 
land,  as  he  had  said  lijj  all  his  servants  the  prophets.  Italher  shall 
heaven  and  earth  pass,  than  one  little  <d  God's  word  fall  to  the 
ground.  When  God's  word  and  his  works  are  compared,  it  will 
be  found  not  onl\  that  thev  agree,  but  that  they  illuNtrale  each 
other.  But  why  would  God  ruin  a  people  that  wire  raised  ;ind 
iiKorporaled,  as  Israel  was,  by  miracles  and  oracles?  Why  wimhl 
he  umlo  that  which  himsell' had  done,  at  so  \asl  an  espense  ?  Was 
it  purely  an  act  of  sovereignly  .'  No,  it  was  an  a<  (  of  necessary 
justice.      For, 

2.  They  provoked  him  to  do  this  by  their  w  iLkediiess.  Was  it 
God's  doing  ?  Nav,  it  was  their  own  ;  their  way  and  their  doings 
procured  all  this  to  themselves,  and  it  was  their  own  wickedness 
Ihat  did  correct  them.  This  the  sacred  historian  shows  here  at 
laro^e,  that  it  might  appear  that  (Jod  did  them  no  wrong,  and  that 
others  miiiht  hear  and  fear.  Come,  atid  see  what  it  was  that  did 
all  this  ndscbief,  that  brake  their  power,  and  laid  their  honour  in 
the  dust;  it  was  sin  ;  Ihat,  and  nothing  else,  separated  between 
them  and  God  ;  this  is  here  very  movingly  laid  open  as  the  cause 
of  all  ihe  desolations  of  Israel.      He  here  shows, 

1.  What  (iod  had  done  for  Israel,  to  engage  them  lo  serve  him. 
1.  He  uaxe  them  their  liberty  ;  [v.  7.)  he  brought  I  hem  from  under 
the  handof  Pharaoh  who  oppressed  them,  asserted  their  freedom, 
(Israel  is  my  son,)  and  effected  their  freedom  with  a  high  baud  ; 
thus  they  were  bound  in  duty  and  gratitude  to  be  hisseivants,  (ui 
he  had  loosed  their  bonds  ;  iior  would  he  that  rescued  them  out  v( 
the  hand  of  the  king  of  Egypt,  havecontradicled  himself  so  far  lis 
to  deliver  them  into  the  hand  of  the  king  of  Assyria,  as  be  did,  if 


Before  Clirist  720. 


H  KlI^GS.  XVII. 


The  Israeli te.s  carrieti  capU'«^. 


t!iey  had  not,  by  tlicir  iiii(|iiily,  Iielrayed  iheir  liberty,  and  S(>I<1 
themselves.  2.  He  giive  llieiii  Ibeir  law,  ami  was  hiraself  their 
kiiiff;  they  were  imniediately  under  a  divine  regimen  ;  they  could 
not  pl.-ad  iujnorancc  of  srood  aii<l  evil,  sin  and  duty,  for  God  had 
particularly  ili;.ri;ed  tlicin  anainst  those  very  things  which  here  he 
'^hartfcs  tlieni  «ilh,  r.lo.  Tiuit  tlipy  shniild  not  do  like  the.  hecthen. 
Nor  could  tl)ev  be  in  anv  doubt  concerning  their  ob!i9;ation  to 
observe  Ihis  cliarj;e,  for  they  were  tlie  commandments  and  statutes 
of  file  Lord  Ibeir  God,  r.  13.  so  that  no  room  was  left  to  dispute 
whetner  ihev  should  keep  them-  or  no;  lie  had  not  dealt  so  with 
other  nations,  Ps.  147.  If),  20.  3.  He  sjave  them  their  land,  for  he 
cast  out  the  heat lievi  from  before  them,  (r.  8.)  to  make  room  for 
thcni ;  and  the  casting  out  of  them,  for  their  idolatries,  was  as 
fair  a  warning  as  could  be  given  lo  Israel  not  to  do  like  them. 

H.  VVIiat  they  had  done  against  God,  notwithstanding  these 
engas;<'"iPi'ls  which  he  had  laid  upon  them. 

1.  In  general;  they  sinned  ayaimt  the  Lord  their  God,  u. 7. 
thev  did  those  things  that  were  not  right,  ».  9.  but  secretly;  so 
wedded  were  tliev  to  their  evil  practices,  that  when  they  could  not 
do  them  publicly,  could  not,  for  shame,  or  could  not,  for  fear, 
Ihev  would  do  tliem  secretly:  an  instance  of  their  atheism,  that 
thev  lliouglit  what  was  done  in  secret  was  from  under  the  eve  of 
God  himself,  and  would  not  be  required.  Again,  they  wrought 
wicked  things  in  such  a  direct  contradiction  to  the  divine  law,  that 
it  seemed  as  if  it  were  done  on  purpose  to  provoke  the  Lord  to 
anger,  r.  11.  in  rontenipl  of  his  authority,  and  defiance  of  his 
justice.  Thev  rejeeted  God's  statutes,  and  his  covenant,  vA5. 
would  nol  l>e  bound  ii|)  either  liy  his  command,  or  the  consent 
they  themselves  had  given  to  the  covenant,  but  threw  off  the 
obligations  of  both,  and  therefore  God  justly  rejected  them,  v. 20. 
See  II()S.  4.  6.  Tlicy  left  all  the  commandments  of  the  Lord  their 
God,v.  16.  left  the  wav,  left  the  work,  which  those  commandments 
prescribed  them,  and  directed  them  in;  nay,  lastly,  they  sold 
themselves  to  do  evil  in  the  sight  of  the  Lord,  that  is,  they  wholly 
addicted  themselves  to  sin,  as  slaves  to  the  service  of  those  to 
whom  they  are  sold,  and,  bv  their  obstinate  persisting  in  sin,  so 
hardened  their  own  hearts,  that,  at  length,  it  was  become  morally 
impossible  for  them  to  recover  themselves,  as  one  that  has  sold 
himself  lias  put  his  liberty  past  recall. 

2.  In  particular;  though  they  were  guilty  (no  doubt)  of  many 
immoralities,  and  violated  all  the  commands  of  the  second  table, 
yet  nolhing  is  here  specified  but  their  idolatry  ;  that  was  the  sin 
that  did  most  easily  beset  them,  that  was,  of  all  others,  most 
provoking  to  God,  it  was  the  spiritual  adultery  that  broke  the 
marriage-covenant,  and  was  the  inlet  of  all  other  wickedness; 
this  is  'gain  and  again  mentioned  here  as  the  sin  that  ruined  them. 
(1.)  They  feared  other  gods,  v.T.  that  is,  worshipped  them,  and 
l)aid  their  homage  to  them,  as  if  they  feared  their  displeasure. 
(2.)  They  xvalked  in  the  statutes  of  the  heathen,  which  were 
contrary  to  God's  statutes,  d.  8.  did  as  did  the  heathen,  v.W. 
went  after  the  heathen  that  were  round  about  them,  d.  1 5.  so 
prostituting  the  honour  of  their  peculiaritv,  and  defeating  God's 
design  concerning  them,  which  was,  that  they  should  be  dis- 
tinguished from  the  heathen.  Must  they  that  were  taught  of  God, 
go  to  school  to  the  heathen  ?  They  that  were  appropriated  to 
God,  take  their  measures  from  the  nations  that  were  abandoned 
by  him?  (3.)  They  walked  in  the  statutes  of  the  idolatrous  kings 
of  Lsrael,v.Q.  in  all  the  sins  of  Jeroboam,  v.  21.  When  Iheir 
kings  assumed  a  power  to  alter,  and  add  to,  the  divine  institutions, 
they  submitted  to  them,  and  thought  the  command  of  their  kings 
would  bear  them  out,  in  disobedience  to  the  command  of  their 
God.  (4.)  They  built  them  high  places  in  all  their  cities,  v.  9. 
if  it  were  but  the  tower  of  the  watchmen,  a  country  town  that  had 
no  walls,  but  only  a  tower  to  shelter  the  watch  intime  of  danger, 
or  but  a  lodge  for  she|)herds,  it  must  be  honoured  with  a  high 
place,  and  that  with  an  altar;  if  it  were  a  fenced  city,  it  must  be 
ifurther  fortified  with  a  high  place  ;  having  forsaken  God's  holy 
place,  they  knew  no  end  of  high  places,  in  which  every  man 
followed  his  own  fancy,  aiuJ  directed  bis  devotion  to  what  god  he 
pleased;  sacred  things- were  hereby  profaned  and  laid  common. 


when  their  altars  were  as  hrap<t  in  the  fiirrcws  of  the  field, 
Hos.  12.  11.  (5.)  The)  sit  ihem  up  images  and  groves,  Asherim., 
even  wooden  images,  so  some  lliiiik  UihI  should  be  rendered 
which  wc  translate  groves;  or  Ashtaroth,  so  others,  u.  10.  direcllj 
contrary  to  Ih-e  second  commandiiicjit.  They  served  idols,  v.  12. 
the  works  of  their  own  hands,  and  creatures  of  their  ov%n  fancy, 
though  God  had  warned  them  jiarticularly  not  to  do  this  thing, 
(  G.)  They  burnt  incense  in  all  the  high  places,  to  the  honour  of 
strange  gods,  for  it  was  to  the  dishonour  of  the  true  God,  v.  11. 
(7.)  They  followed  vanity;  idols  are  called  so,  because  they  could 
do  neither  good  nor  evil,  but  were  the  most  insignificant  things 
that  could  be  ;  they  that  worshipped  them  were  like  unto  them, 
and  so  thev  became  vain  and  good  for  nothing,  t>.  16.  vain  in  their 
devotions,  which  were  brutish  and  ridiculous,  and  so  became  vaiij 
in  their  whole  conversation.  (8.)  Beside  the  molten  images,  eveiv 
the  two  calves,  they  worshipped  all  the  host  of  heaven,  the  sun, 
moon,  and  stars,  for  it  is  not  meant  of  the  heavenly  host  of  angels, 
they  could  not  rise  so  far  above  sensible  things  as  to  think  of  them; 
and  withal,  they  served  Baal,  the  deified  heroes  of  the  Gentiles, 
v.^6.  (  9.)  7'Afi/  caused  their  children  to  pass  through  the  fire,  in 
token  of  their  dedicating  of  them  to  their  idols  ;  and,  lastly,  they 
used  divinations  and  enchantments,  that  they  might  receive  direc- 
tions fri)m  the  gods  to  whom  they  paid  their  devotions. 

III.  What  means  God  used  with  them,  to  bring  them  off  from 
their  idolatries,  and  to  how  little  purpose  ;  he  testified  against 
them,  shewed  them  their  sins,  and  warned  them  of  the  fatal  con- 
sequences of  them  by  all  the  prophets,  and  all  the  seers,  (for  so 
the  prophets  had  been  formerly  called)  and  had  pressed  them  tu 
turn  from  their  evil  ways,  k.13.  We  have  read  of  prophets,  more 
or  less,  in  every  leign  ;  though  they  had  forsaken  God's  family  of 
priests,  he  did  not  leave  them  without  a  succession  of  prophets, 
who  made  it  their  business  to  teach  them  the  good  knowledge  of 
the  Lord,  but  all  in  vain,  d.  14.  they  would  not  hear,  but  hardened 
their  necks,  persisted  in  their  idolatries,  and  were  like  their 
fathers,  that  would  not  bow  their  necks  to  God's  yoke,  because 
they  did  not  believe  in  him,  did  not  receive  his  truths,  nor  would 
venture  upon  his  promises:  it  seems  to  refer  to  their  fathers  in 
the  wilderness  ;  tlie  same  sin  that  kept  them  out  of  Canaan, 
turned  these  out,  and  that  was  unbelief. 

IV.  How  God  punished  them  for  their  sins  ;  he  teas  very  angry 
with  them,  v.  18.  for,  in  the  matter  of  his  worship,  he  is  a  jealous 
God,  and  resents  nothing  more  deeply  than  giving  that  honour  to 
any  creature  whicli  is  due  to  him  only;  he  afflicted  them,  (u.20.) 
and  delivered  Ihem  into  the  hand  of  spoilers,  in  the  days  of  the 
judges  and  of  Saul,  and,  afterward,  in  the  days  of  most  of  their 
kings,  to  see  if  they  would  bt  awakened  by  the  judgments  of  God 
to  consider  and  amend  Iheir  wa\s  ;  but,  when  all  these  corrections 
did  not  prevail  to  drive  out  the  f(dly,  God  first  rent  Lsrael from 
the  house  of  David,  under  which  they  might  have  been  happy. 
As  Judah  was  hereby  weakened,  so  Israel  was  hereby  corrupted  ; 
for  they  made  king  a  man  who  drove  them  from  following  the 
Lord,  and  made  them  sin  a  great  sin,  v.2\.  This  was  a  national 
judgment,  and  the  punishment  of  their  former  idolatries;  and,  at 
length,  he  removed  them  quite  out  of  his  sight,  v.  18,  23.  without 
giving  them  any  hopes  of  a  return  out  of  their  captivity. 

Lastly,  Here  is  a  complaint  against  Judah  in  the  midst  of  all, 
17.19.  Also  Judah  kept  not  the  commandments  of  God;  though 
they  were  not  as  yet  quite  so  bad  as  Israel,  yet  they  walked  in  Ike 
statutes  of  Israel ;  and  this  aggravated  the  sin  of  Israel,  that  they 
communicated  the  infection  of  it  to  Judah;  see  Ezek.  23.11. 
Those  that  bring  sin  into  a  country  or  family,  bring  a  plasfue  intu 
it,  and  will  have  to  answer  for  all  the  mischief  that  follows. 

24.  And  the  king  of  Assyfia  l)rougIit  men  from 
Babylon,  and  from  Cnthah,  and  fioin  Ava,  and 
from  Hamath,  and  from  Sepharvaim,  and  placed 
t/iem  in  tiie  cities  of  Samaria  instead  of  the  cliildrea 
of  Israel;  and  they  possessed  Samaria,  and  dwelt  iu 
the  cities  thereof.     25.  And  so  it  was  at  tlie  be"in- 


Before  Christ  677. 


II   KINGS.  XVII 


niiii^'  of  their  dwellinn'  ihern,  llial  ihey  feare<I  iiol 
the  I.ord:  tlierefore  the  Loud  sent  lions  among- 
them,  wliicii  slew  some  of  (hem.  '2C.  Wiierefore 
tiiev  spake  to  the  king-  of  Assyria,  saying-,  The 
nations  which  Ihoii  liast  removed,  and  placed  in 
the  cities  of  Samaria,  know  not  the  manner  of  the 
Cod  of  the  land:  tlierefore  lie  iialh  sent  lions  ( 
among- them;  and,  behold,  tliey  sl-.iy  them,  hecanse 
they  know  not  the  manner  of  tiie  (jlod  of  liie  land. 
27.  Then  the  king-  of  .Assyria  connnaniled,  saying, 
Carry  Ihilher  one  of  the  priests  wiioni  ye  hronght 
from  thence;  and  lei  tlieni  go  and  dwell  there, 
and  let  him  teacii  them  the  manner  of  the  God 
of  the  land.  "28.  Tiien  one  of  liie  priests  whom 
Ihey  had  carried  away  from  Samaria  came  and  I 
dwelt  in  Beth-el,  and  taught  tiiem  how  \\\v\' 
shoidd  fear  the  Louu.  29.  llowheit  every  nation 
made  gods  of  their  own,  and  put  Ihem  in  tiie  houses 
of  the  high  places  which  the  Samaritans  had  made, 
every  nation  in  their  cities  wherein  they  dwelt. 
.■^O.  Ani\  the  men  of  Baliylon  made  Succoth- 
l)enolh,  and  the  men  of  Cnth  made  Nergal,  a«id 
the  men  of  Hamath  made  Ashima,  .31.  And  the 
Avites  made  Nibhaz  and  Tarlak,  and  the  Sepliar- 
vites  bm-nt  their  children  in  fire  to  Adrammelech 
and  Anammelech,  the  gods  of  Sepharvaim.  32.  So 
they  feared  the  Lord,  and  made  unto  themselves 
of  the  lowest  of  them  priests  of  the  high  places, 
which  sacrificed  for  them  in  the  houses  of  the  high 
places.  3.3.  They  feared  the  Lord,  and  served 
their  own  gods,  after  the  manner  of  the  nations 
whom  they  carried  away  from  thence.  34.  Unto 
this  day  they  do  after  tlie  former  manners:  they 
fear  not  the  Lord,  neither  do  they  after  their 
statutes,  or  after  their  ordinances,  or  after  the  law 
and  commandment  which  the  Lord  commanded 
the  children  of  .Jacob,  whom  he  named  Israel  ; 
35.  With  whom  the  Loud  had  made  a  covenant, 
and  charged  them,  saying.  Ye  shall  not  fear  other 
gods,  nor  bow  yourselves  to  them,  nor  serve  them, 
nor  sacrifice  to  them  :  36.  But  the  Lord,  who 
brought  you  up  out  of  the  land  of  Egypt  with 
great  power  and  a  stretched-out  arm,  him  shall 
ye  fear,  and  him  shall  ye  worship,  and  to  him 
shall  ye  do  sacrifice.  37.  And  the  slatules,  and 
the  ordinances,  and  the  law,  and  the  command- 
ment, which  he  wrote  for  you,  ye  shall  observe  to 
do  for  evermore  ;  and  ye  shall  not  fear  other  gods. 
38.  And  the  covenant  that  I  have  made  with 
yon  ye  shall  not  forget;  neither  shall  ye  fear 
other  gods.  39.  But  the  Lord  your  God  ye  shall 
fi>ar;  and  he  shall  deliver  you  out  of  the  han<l 
of  all  your  enemies.  40.  Howbeit  they  «lid  not 
hearken,  but  they  did  after  their  former  manner. 
41.  So  these  nations  feared  the  Lord,  and  served 

/heir     graven     images,     both     their     children,     andyoi»everalof  these  names,  and  cimini  agree  l)y  wliat  reproscn'ali'ta. 
vol,.  II.  20 


The  Samaniaiis  Idolatry. 

their  childrt^n's  children:   as  did    llieir  fathers,  so 
do  they  unto  this  day. 

Never  was  land  lost,  (we  say,)  for  waiit  of  an  Iieir.  When  the 
cliildien  of  Israel  were  dispossessed,  and  turned  oiil  of  Canaan, 
tile  kini;  of  Assyria  soon  lraus|)lanleci  lliillier  the  siiperiiiinieraries 
of  his  «jwn  tonnlry,  such  as  it  could  well  spare,  who  should  be 
servaids  to  him,  and  masters  to  the  Israelites  that  remained ; 
an<l  here  we  have  an  account  of  these  new  inhabitants,  whose 
story  is  relateil  here,  that  we  may  lake  our  leave  of  Samaria,  as 
also  of  the  Israelites  that  were  carried  captive  into  Assyria. 

I.  Concejiiing-  the  .•\ssvrians  that  were  brought  into  the  land  of 
Israel,  we  an'  here  told, 

1.  That  ihev  possessed  Samaria,  and  dwelt  in  the  cities  thereof, 
V.  24.  It  is  common  for  binds  to  change  tlieir  owners,  but  sad 
that  the  holy  l.iiid  should  become  a  heathen  land  again;  sec  what 
work  sin  makes. 

2.  That  at  their  first  comiiisi  Ciod  sent  liotis  among  them;  tliey 
were  pridjablv  insufficient  to  peo|de  the  country,  which  occasional 
the  lieasl  of  the  field  to  iindliplii  against  them,  Exod.23.  ^9.  ^et, 
beside  the  natural  cause,  there  was  a  manifest  hand  of  (jod  in  it, 
who  is  Lord  of  hosts,  of  all  the  creatures,  and  can  serve  his  own 
purposes  by  which  he  pleases,  small  or  great,  lice  or  lions.  Go<l 
ordered  them  this  rough  welcome,  to  check  their  pride  and  inso. 
fence,  and  to  let  them  know,  that,  though  they  had  conquered 
Israel,  the  (iod  of  Israel  had  power  enough  to  deal  wilh  Ihem, 
that  he  could  have  prevented  llieir  settling  here,  by  ordering  lions 
into  the  service  of  Israel,  and  that  he  permitted  if,  not  for  their 
righteousness,  but  the  wickedness  of  his  own  people,  and  that 
they  were  now  under  his  visitation:  they  had  lived  without  God 
ill  their  oun  land,  and  were  not  plagued  with  lions;  but  if  tiny 
do  so  ill  Ibis  land,  it  is  at  their  peril. 

3.  That  they  sent  a  renionstr:iiice  of  this  grievance  to  the  kiiif; 
their  master,  setting  forth,  it  is  likelv,  the  loss  their  infant  colony 
had  sustained  bv  the  lions,  and  the  continual  fear  tliey  were  in  o( 
llieni,  that  thev  looked  upon  it  to  be  a  judgment  u|)on  them  for 
not  worsliippiiig  the  God  of  the  land,  which  they  couKI  not, 
because  they  knew  not  how,  r.  2fi.  The  God  of  Israel  was  the 
God  of  the  wliole  world,  but  thev  ignorantly  call  him  the  God 
if  the  land,  a|ipielieiidiiig  themselves  therefore  within  his  reach, 
and  concerned  to  be  upon  good  terms  wilh  him;  herein  they 
shamed  the  Israelites,  who  were  not  so  ready  to  hear  the  voice 
of  God's  jmlgnients  as  they  were,  and  who  had  not  served  the 
God  of  that  land,  though  lie  was  the  God  of  tlieir  fathers,  and 
their  great  Benefactor,  and  tkough  ibev  were  well  instructed  in 
the  manner  of  his  worship.  Assyrians  beg  to  be  taugtit  that  which 
Israelites  hated  to  be  taught. 

4.  That  the  king  of  Assvria  took  care  to  have  them  tauglil  the 
manner  of  the  God  of  the  land,  v.  27,  28.  not  out  of  any  affection 
to  that  God,  but  to  save  his  subjects  from  the  lions.  On  this 
erniud  he  sent  back  one  of  the  priests  whom  he  hud  carried  away 
captive:  a  prophet  would  liave  done  them  more  good,  for  this 
was  but  one  of  the  priests  of  the  calves,  and  Ibeiefore  chose  to 
dwell  at  Beth-el  for  old  acquaintance-sake;  and,  though  be  might 
teach  them  to  do  better  than  Ihey  did,  he  was  not  likely  to  tench 
them  to  do  well,  unless  he  had  taught  his  own  people  better, 
however,  he  came  and  dwelt  among  them,  to  teach  them  how 
Ihey  should  fear  the  Lord,  whether  he  taught  them  out  of  the 
book  of  the  law,  or  only  by  word  of  mouth,  is  uncertain. 

5.  That,  being  llins  taught,  they  niiide  a  mongrel  religion  oT 
it,  worshipped  the  God  of  Israel  for  fear,  and  their  own  idols  for 
love,  V.  33.  They  feared  the  Lord,  but  they  served  their  own  gods  ; 
thev  all  agreed  to  worship  the  God  of  the  land,  according  to  the 
manner,  to  observe  the  Jewish  festivals  and  rites  of  sacrificing,  bu» 
every  nation  made  gods  of  their  own  besides,  not  only  for  their 
private  use  in  their  own  families,  but  to  be  |)ut  («  the  houses  o/ 
their  high  places,  i'.  29.  The  idols  uf  each  country  are  here 
named,  i'.30,  31.     The  teamed  arc  ^t  a  loss  for  the  significatii- 


Uefoi-e  Ciirist  72G. 


H  KINGS,  XVII,  XVI 1 1. 


(Iies>e  gmls  were  worshipped.  If  we  may  credit  llio  Iradilioiis  of 
llie  Jewish  doctors,  tlie\  tell  us,_  lliat  Succotli-'jeiiiilli  xvas  wor- 
.'hippcd  in  a  lien  and  chickens,  Nergai  in  a  cock,  Ashinia  in  a 
sinoolli  gout,  Nihliaz  in  a  dog,  Tartak  in  an  ass,  Adraninielcch 
in  a  peacock,  Ananiniclech  in  a  i>heas;iiit.  Our  own  tell  us, 
Inore  prohalily,  Thai  Siiccolh-henoth,  siuiiityinp:  l/ic  lenls  of  the 
daiiyliti'rs,  WAsWenas;  Nerval,  being  worshipped  hv  the  Ciithites 
or  Persians,  was  the  fire;  Adraniniolech  and  Ananiinelech  were 
only  distinctions  of  Moloch;  see  how  vain  idolaters  were  in  their 
imaginations,  and  wonder  at  their  sottishness.  Our  very  igno- 
rance concerning  these  idols  teaches  us  the  accoinplislinient  of 
that  word  which  God  has  spoken.  That  these  false  gods  should  all 
perish,  Jer.  10. 1 1,  they  are  all  hnricd  in  oblivion,  while  the  name 
of  the  true  God  shall  continue  for  ever. 

This  medley  superstition  is  here  said  to  continue  unto  this  dai/, 
U.41.  till  the  time  when  this  hook  was  written,  and  long  after, 
above  300  years  in  all,  till  the  time  of  Alexander  the  great,  when 
Manasseli,  brotlier  to  Jaddus  the  high  priest  of  the  Jews,  having 
married  the  (laughter  of  Sauballat,  governor  of  the  Samaritans, 
went  over  to  ihern,  got  leave  of  Alexander  to  build  a  temple  in 
mount  Gerizitim,  drew  over  many  of  the  Jews  to  him,  and  pre- 
vailed with  the  Samaritans  to  cast  away  all  their  idols,  and  to 
worship  the  God  of  Israel  only;  yet  their  worship  was  mixed 
wilii  so  much  superstition,  that  our  Saviour  tells  tliem  they  knew 
not  what  tliev  worshijiped,  John,  4. '22. 

II.  Concerning  the  Israelites  that  were  tarried  into  tlie  land  of 
Assyria;  the  historian  has  occasion  to  speak  of  them,  u.33. 
shewing  that  their  successors  in  the  laml  did  as  they  had  done, 
(after  the  manner  of  the  nations  n-linni  llietf  earried  away,)  they 
worshipped  both  the  Go<i  of  Israel  an'd  Ihnse  other  gods;  but 
what  did  the  captives  do  in  the  land  of  their  affliction?  Were 
they  reformed,  and  brouglit  to  repentance,  by  their  troubles? 
No,  they  do  after  the  former  manner,  i).34.  When  the  two 
tribes  were  afterward  carried  into  Babylon,  they  were  cured  by  it 
of  their  idolatry,  and  therefore,  after  seventy  years,  they  were 
brought  back  with  joy;  but  the  ten  tribes  weie  hardened  in  the 
furnace,  and  therefore  were  justly  lost  in  it,  and  left  to  perish. 

This  obstinacy  of  their's  is  here  aggravated  by  the  consideration, 

1.  Of  the  honour  God  had  put  upon  them,  as  the  seed  of  Jacob, 
whom  he  named  Israel,  and  from  him  they  were  so  named,  but 
were  a  reproach  to  that  worthy  name  by  which  they  icere  called. 

2.  Of  the  covenant  he  made  with  them,  and  the  charge  he  gave 
them  upon  that  covenant,  which  is  here  very  fnlly  recited,  that 
they  should/ear  anrfscrtie  the  Lord  Jehovah  only,  who  had  (irony ht 
them  np  out  of  Egypt,  r.  36.  That,  having  received  his  statutes 
and  ordinances  in  writing,  they  should  observe  to  do  them  for 
evermore,  V.  31.  and  never  forf^et  that  covenant  which  God  had 
made  witli  them,  the  promises  and  conditions  of  that  covenant, 
especially  that  great  article  of  it  which  is  here  thrice  repealed, 
because  it  had  been  so  often  inculcated,  and  so  much  insisted  on, 
that  tliey  should  not  fear  other  yods;  he  had  told  them,  that,  if 
they  kept  close  to  him,  he  would  deliver  them  out  of  the  hand  of 
all  their  enemies,  t).  39.  yet,  when  they  were  in  the  hand  of  their 
enemies,  and  stood  in  need  of  deliverance,  they  were  so  stupid, 
and  had  so  little  sense  of  their  own  interest,  that  they  did  after 
the  former  manner,  w.40.  they  served  both  the  true  God  and 
false  gods,  as  if  they  knew  no  difference.  Ephraim  is  joined  to 
idols,  let  him  alone;  so  they  did,  and  so  did  the  nations  that 
succeeded  them:  well  might  the  apostle  ask,  What  then?  Are  ve 
better  than  they?  No,  in  no  wise,  for  both  Jeirs  and  Gentiles 
tre  all  under  sin,  Rom.  3.  9. 


CHAP.  XVIII. 

Whm  the  prophet  had  condemned  Ejilirnim  for  lies  mid  deciit,  he  comforted 
himself  with  this,  that  Judah  yel  ruled  with  Goil,  unci  \v;is  fiiitliful  with  tlie 
most  holy,  Hos.  11.12.  /(  iros  n  im/  mclnnehohj  view  iihich  the  lusl  chap- 
ter gate  U3  of  the  disulaliuiis  nf  Israel;  but  lliis  eluijilcr  sluws  us  Hie  affairi 
of  Juddh  in  <i  gy/d  posture  at  the  same  lime,  that  it  may  ap/iear  God  lias  not 
ilJite  aist  njf  the  seed  of  Abraliam,  lioni.  II.  I.  Ilezthiah  is  here  upon  Ihe 
lliroiie,   I.  R(/ci--u:iig-  his  liivgdom,  1. 1 .  .6.     II.  Prospering  in  aU  hit  under-] 


Hezekiali's  good  Keigii. 

lulciiigs,  r.  7,8.  uud  this,  at  the  same  lime  irhen  Ihe  ten  tribes  wen  ltd 
captive,  v.'J..\2.  III.  iit  inrudiil  by  Sennacherib,  the  kiiiff  nf  Assyria, 
f.  13.  His  country  put  under  eunlribution,  c.  11.10.  Jerusalem  besU'^ed, 
1-.  17.  (ioii  blasphemed,  himself  reriUd,  and  his  jM-ojile  siiUcitid  to  rivolt,  in 
a  virulent  speech  made  by  Rub-shnlceh,  v.  1 8 . .  S  r.  Bui  hoic  well  it  ended,  and 
lioiv  much  to  Ihe  honour  and  comfort  of  our  i;reat  reformer,  we  shalifinl  in  the 
next  chapter. 

l.l^TOW  it  came  lo  pass  in  tiie  lliird  year  of 
i.^  Ho.shea  son  of  Elali  kinii'  of  Israel,  l/tat 
Hezekiali  the  son  of  Aliaz  king-  of  Jiulali  began  to 
reign.  2.  Twenty  and  five  years  old  was  he  when 
he  began  to  reign;  and  he  reigned  twenty  and  nine 
years  in  Jerusalem.  His  mother's  name  also  was 
AWi,  the  daughter  of  Zachariah.  3.  And  he  did 
l/ial  ichick  was  right  in  the  sight  of  the  Lord, 
according  to  all  that  David  his  father  did.  4.  He 
removed  the  higli  places,  and  brake  the  images, 
and  cut  down  the  groves,  and  brake  in  pieces  tiie 
brazen  serpent  that  Moses  had  made  :  for  unto 
those  days  the  children  of  Israel  did  burn  incense 
to  it:  and  he  called  it  Nehushtaii.  5.  He  trusted 
in  the  Lord  God  of  Israel  ;  so  tliat  afler  him  was 
none  like  him  among  all  liie  kings  of  Judah,  nor 
attij  that  were  before  him.  G.  For  he  clave  to  the 
Lord,  rn/f/ departed  not  from  following  liiiii,  but 
kept  liis  commandments,  which  the  Lokd  ciim- 
manded  Moses.  7.  And  the  Lord  was  wilh  l)im; 
(iitd  he  prt)S|)ered  whithersoever  he  went  forth : 
and  he  rebelled  against  the  king  of  Assyria,  and 
served  him  not.  8.  He  smote  the  Pliilistines,  even 
unto  Gaza,  and  the  borders  thereof,  froiu  Ihe  tower 
of  the  watchmen  to  the  fenced  city. 

We  have  here  a  gcneial  account  of  Ihe  reign  of  Hezekiah  ;  it 
appears,  by  comparing  his  age  with  his  father's,  that  he  was  born 
when  his  father  was  about  eleven  or  twelve  years  old.  Divine 
Providence  so  ordering  that  he  might  be  of  full  age,  and  fit  for 
business  then  when  the  measure  of  his  father's  iniquity  should  be 
full.      Here  is, 

I.  His  great  piety,  which  was  the  more  wonderful,  because  his 
father  was  very  wicked  and  vile,  one  of  the  worst  of  the  kings, 
yet  he  one  of  the  best,  which  may  intimate  to  us,  1.  That  what 
good  there  is  in  any,  is  not  of  nature,  but  of  grace,  free  grace, 
soven  ign  grace,  which,  contrary  to  nature,  grafts  into  the  good 
olive  that  which  was  wild  by  nature,  Rom.  11.24.  2.  That  that 
grace  gets  over  the  greatest  difficulties  and  disadvantages  :  Ahaz. 
it  is  likely,  gave  his  son  a  bad  education  as  well  as  a  bad  example, 
Urijali,  his  priest,  perhaps,  had  the  tuition  of  him  ;  his  attendants 
and  com j)an ions,  we  may  suppose,  were  such  as  were  addicted  to 
idolatry;  and  yet  Hezekiah  became  eminently  good :  when  God's 
grace  will  work,  w  hat  can  hinder  it  ? 

(  I.)  He  was  a  genuine  son  of  David,  who  had  a  great  many 
degenerate  ones,  !i.  3.  He  did  that  which  was  right,  according  to 
all  that  David  his  father  did,  with  whom  the  covenant  was  made, 
and  therefore  he  was  entitled  to  the  benefit  of  it.  We  have  read 
of  some  of  Ihem  who  did  that  which  was  right,  but  not  like  David, 
ch.  14.3.  they  did  not  love  God's  ordinances,  nor  cleave  to  them, 
so  as  he  did  ;  but  Hezekiah  was  a  second  David,  had  such  a  love 
for  God's  word,  and  G(j<i's  house,  as  he  had.  Let  us  not  be 
f  ifflteiiedwilli  an  apprehension  of  the  continual  decay  of  virtue, 
as  if,  wiien  limes  and  men  are  bad,  they  must  needs,  of  courscj 
grow  worse  and  worse;  that  does  not  follow,  for,  after  many  bad 
kings.  God  raised  up  one  that  was  like  David  himself. 

(2.)  He  was  a  zealous  reformer  of  his  kingdom,  and,  aswc  find, 
2Cbiron.29.  3.  he  began  betimes  to  be  so,   fell  to  work  as  scon 


Before  Cluisl  72(!. 


li  KINGS.    XVIII. 


Sennnclierib  invades  Jmiea. 


R.<:  ever  he  came  to  llie  crown,  mid  lost  no  time;  he  found  his! 
kingdom  very  c'Oir!i|>t,  the  people  in  all  things  too  sui)er.stition.s; 
thev  liiul  itlwa\s  been  so,  Init  in  the  last  reign  worse  than  ever;  \>y 
the  influence  of  liis  wicked  father,  a  deluge  of  idolatry  had  over- 
spread the  laml ;  his  spirit  was  stirred  against  it,  we  may  suppose, 
us  Paul  at  Athens,  while  his  father  lived,  and  therefore,  as  soon 
ns  ever  he  had  power  in  his  hands,  he  set  himself  to  abolish  it, 
r. 4.  though,  considering  how  the  people  were  wedded  to  it,  he 
might  think  it  coidd  not  be  done  without  opposition. 

[1.]  The  images  and  the  groves  were  downright  idolatrous,  and 
of  heathenish  original;  those  he  brake  and  destroyed;  th-ough  his 
own  father  had  set  lliem  up,  and  shewed  an  affection  for  them, 
that  should  not  protect  them.  We  must  never  dishonour  God,  in 
honour  to  our  earthly  parents. 

[2.]  The  high  places,  though  they  had  sometimes  been  used 
by  the  prophets  u])on  special  occasions,  and  had  been  hitherto 
connived  at  by  the  good  kings,  yet,  (because  they  were  an  affront 
lo  the  temple,  and  a  breach  of  the  law  which  required  them  to 
worship  there  only,  and  being  from  under  the  inspection  of  the 
priests,  gave  opportunity  for  the  introducing  of  idolatrous  usages,) 
Hezekiah,  who  made  (iod's  word  his  rule,  not  the  eximpleof  his 
predecessors,  removed  tlieni,  made  a  law  for  llic  removal  of  them, 
the  demolishing  of  the  chapels,  tabernacles,  and  altars,  there 
erccteil,  and  the  suppressins  of  the  use  of  them,  which  law  was  put 
in  execution  with  vigour;  and,  it  is  probable,  the  terrible  judgments, 
which  the  kingdom  of  Israel  was  now  under  for  their  idolatry, 
made  Hezekiah  the  more  zealous,  an<l  the  people  the  i\iore  willing 
to  comply  with  him.  It  is  well,  when  our  neighbours'  harms  are 
(Onr  warnings. 

[3.]  The  brazen  serpent  was  originally  of  divine  Institution,  and 
yet,  because  it  had  been  abused  to  iiloiulrv,  he  brake  it  to  pieces. 
The  children  of  Israel  had  brought  lb:it  with  lluni  to  Canaan  ; 
■A'here  thev  set  it  up,  we  are  not  told,  but,  it  seems,  it  had  been 
carefully  preserved,  as  a  memorial  of  Gods  go<idness  to  their 
fathers  in  the  wilderness,  and  a  traditional  evidence  of  the  truth 
of  that  story.  Numb. 21.9.  for  the  encouragement  of  the  sick  to 
ii|)plv  themselves  lo  God  for  a  cure,  and  of  penitent  sinners  to  a|)plv 
themselves  to  him  for  mercy.  But,  in  process  of  time,  when  they 
began  to  worship  the  creature  more  than  the  Creator,  thev  that 
would  not  worship  images  borrowed  from  the  heathen,  as  souje 
of  Iheir  neighbours  did,  were  drawn  in  by  the  tempter  lo  burn 
incense  lo  the  brazen  serpent,  because  that  was  made  bv  order 
from  God  himself,  and  had  been  an  instrument  of  good  to  Ihetn. 
Bui  Hezekiah,  in  his  pious  zeal  for  God's  honour,  not  only  forbade 
the  people  lo  worship  it,  but,  that  it  might  never  be  so  abused  anv 
more,  he  shewed  the  people  that  it  was  Nehusltlan,  nothing;  else 
but  a  piece  of  brass,  and  that  therefore  it  was  an  idle  wicked  thing 
to  burn  incense  to  it ;  he  then  brake  it  to  pieces;  that  is,  as  Bishop 
Patrick  expounds  it,  ground  it  to  powder,  which  he  scattered  in  the 
air,  that  no  fragment  of  it  might  remain.  If  any  think  that  the 
just  honour  of  the  brazen  serpent  was  hereby  diminished,  they  will 
find  it  abundantly  made  up  again,  John,  3. 14.  where  our  Saviour 
makes  it  a  type  of  himself;  good  things,  when  idolized,  are  better 
jiarted  with  than  kept. 

(3.)  Herein  he  was  a  nonsuch,  r.5.  none  of  all  the  kings  of 
Jndah  were  like  him,  either  before  or  after  him.  Two  things  he 
was  eminent  for,  in  his  reformation,  [1.]  Courage  and  confidence 
in  God  :  in  abolishing  idolatry,  there  was  danger  of  disobliging  his 
subjects,  and  provokins  them  to  rebel ;  but  he  trusted  in  the.  Lord 
God  of  Israel  to  bear  him  out  in  what  he  did,  and  save  him  from 
harm:  a  firm  belief  of  God's  all-sufficiency  lo  protect  and  reward 
ns,  will  conduce  much  to  make  us  sincere,  bold,  and  vigorous,  in 
the  wav  of  our  diitv,  like  Hezekiah;  when  he  came  lo  the  crown, 
he  found  his  kingdom  compassed  with  enemies,  but  he  did  not 
seek  for  succour  to  foreign  aiils,  as  his  father  did,  but  trusted  the 
God  of  Israel  to  be  the  Kee' er  of  Israel.  [2.]  Constancy  and 
perseverance  in  his  <luly  ;  for  this,  there  was  none  like  him,  that  he 
clave  lo  the  Lord  with  a  fixed  resolution,  and  ne\er  departed  from 
follaicing  him,  v.G.  Some  of  his  predecessors,  that  began  well, 
(cli  off,  but  he,  like  Caleb,  followed   the  VmtA  fully;  he  not  only 


abolished  ail   idolatrous   usages,  but  kept  God's  commandmeuts. 
and,  in  every  thing,  njade  conscience  of  his  duty. 

II.  His  great  prosperily,  f.7,ft.  he  was  wiilitJod,  and  iIi^mi 
God  was  with  him,  and,  having  the  special  presence  ol  God  with 
Kxm,  he  prospered  whil/icrsoi  err  he  went,  hud  wonderful  success 
in  all  his  enterprises,  in  his  wars,  his  buildings,  and  especially  his 
reformation,  for  that  good  work  was  carried  on  with  less  difficultv 
than  he  could  have  expected.  They  that  do  God's  work,  with  an 
eye  to  his  glory,  and  willi  confidence  in  his  strenntli,  may  expect 
to  prosper  in  il  ;  gicat  is  tlie  Iriilh,  and  will  prciail.  rimlin"- 
himself  siiccessftd,  I .  He  threw  off  the  \oke  of  the  kini;  of  Assyria, 
which  his  failw  r  b:i<l  basely  suliniiiled  lo ;  this  is  called  rrbellinq 
against  him,  because  so  ihe  king  of  Assyria  called  il  ;  bnl  ||  wus 
really  an  asserting;  of  the  just  rights  of  his  crown,  wintli  il  was 
not  in  the  power  of  Aliaz  lo  alienate.  If  il  was  imprudent  to 
make  this  bold  struggle  so  soon,  yet  I  see  not  that  it  was,  ;is  some 
think,  unjust  ;  when  be  ha<l  thrown  out  the  idolatry  of  the  nations, 
he  might  well  throw  off  the  yoke  of  I  heir  oppression.  The  surest 
way  to  liberty,  is,  lo  serve  (iod.  2.  He  made  a  vigorous  attack 
upon  the  Philistines,  and  smote  lliem  even  unto  (iaza,  both  Ihe 
country-villages  and  Ihe  fortified  towns,  the  toiver  of  the  waleh- 
vien,  and  the  fenced  cities,  reducijig  those  places  which  thev  liiid 
made  themselves  masters  of  in  bis  falliei's  time,  2  Chroii.  28. 1U. 
When  he  had  purged  out  the  corruptions  his  father  had  brougl.t 
in,  he  might  expect  to  recover  Ihe  possessions  his  father  had  lost; 
of  his  \ictories  over  Ihe  Philistines  Isaiah  iirojihesied,  cA.  14.  28, 
&c. 

9.  And  it  came  lo  pass  in  tlie  fotirtii  year  of  i^iii" 
Hezekiali,  wliicli  nuts  (lie  seventh  year  of  Hoshea 
son  of  Elah  king  of  Israel,  that  Shalinaneser  kin:-; 
of  Assyria  canie  up  against  Samaria,  and  besiei^ed 
it.  10.  And  at  llie  end  of  three  years  tliey  took 
it:  even  in  the  sixth  year  of  Hezekiah,  tiiat  is  Ihe 
ninth  year  of  Hosiiea  king  of  Israel,  Samaria 
was  taken.  11.  And  the  king  of  Assyria  did 
carry  away  Israel  nnto  Assyria,  and  pnt  them  in 
Halah  and  in  Habor  by  the  river  of  Gozan,  and 
in  the  cities  of  the  Medes:  12.  Becanse  tiiey 
obeyed  not  the  voice  of  the  Lord  their  God,  Imt 
transgressed  his  covenant,  and  all  that  Moses  tiie 
servant  of  the  Lord  commanded,  and  wmild  not 
hear  them,  nor  do  litem.  13.  Now  in  tiie  fotu- 
teetilh  year  of  king  Hezekiah  did  Sennacheril)  kiu^ 
)f  Assyria  come  up  against  ail  the  fenced  cilies  (it 
Jndah,  and  look  them.  14.  And  Hezekiali  kino 
of  .Iiidaii  sent  to  Ihe  king  of  Assyria  to  Lachisli, 
saying,  I  have  offended;  return  from  me:  llial 
which  thon  pnttesl  on  me  I  will  bear.  And  the  king 
of  Assyria  appointed  unto  Hezekiah  king  of  Jndah 
three  hundred  talents  of  silver  and  thirty  talents  ol 
gold.  15.  And  Hezekiah  gave  Jtim  all  the  silver 
that  was  found  in  the  house  of  the  Lord,  and  in 
the  treasures  of  the  king's  house.  16.  At  that  time 
did  Hezekiah  cut  off  t  lie  gold  from  the  doors  of  llie 
temple  of  the  Lord,  and  from  the  pillars  wiiich 
Hezekiah  king  of  Jndah  had  overlaid,  and  gave  i! 
to  the  king  of  Assyria. 

The  kingdom  of  Assyria  was  now  grown  considerable,  though 
we  never  read  of  it  till  the  last  reign  ;  such  changes  there  aiti 
in  the   affairs   of    nations  and    families:    those   thai    have    been 


Before  Clirist  710, 


II  KlINtJ.S.  XVIII. 


despical)le  Ijeconie  formidable,  ami  those,  on  llic  ((mliaiy,  are 
brought  low,  lliat  have  made  a  great  noise  and  figure.  We  have 
beie  an  account, 

I.  Of  the  success  of  Shalmaneser,  king  of  Assyrii,  against  Israel, 
his  besieging  Samaria,  r.9.  taking  it,  ti.lO.  ami  carrying  the 
people  inllo  captivity,  r.  11.  with  the  reason  why  God  brought  this 
iudiinicrit  upon  Ihem,  tJ.  12.  Because  they  obeyed  not  the  voice  of 
the' Lord  their  God;  this  was  related  more  largely  in  the  chapter 
before,  but  it  is  here  repeated,  1.  As  that  which  stirred  up  Heze- '' 
kiah  and  his  |>eople  to  purge  out  idolatry  with  so  much  zeal, 
because  thev  saw  the  ruin  which  it  brought  upon  Israel :  when  their 
ncighl)our's  house  was  on  fire,  and  their  own  in  danger,  it  was 
time  to  cast  awav  the  accursed  thing.  As  that  which  Hezekiah 
much  lamented,  but  had  not  strength  to  prevent:  though  the  ten 
tribes  had  revolted  from,  and  often  been  vexatious  to,  tlie  house  of 
David,  no  longer  ago  than  in  his  father's  reign,  yet  being  of  the 
seed  of  Israel,  he  could  not  be  glad  at  their  calamities.  3.  As 
that  which  laid  Hezekiah  and  his  kingdom  open  to  the  king  of 
Assyria,  and  made  it  much  more  easy  for  him  to  invade  him;  it 
is  said  of  the  ten  tribes  here,  that  they  would  neither  hear  God's 
commandments,  nor  do  them,  u.  12.  Many  will  be  content  to  give 
God  the  hearing,  that  will  give  him  no  more,  Ezek.33.31.  but 
these,  being  resolved  not  to  do  their  duty,  did  not  care  to  hear  of  it. 

II.  Of  the  attempt  of  Sennacherib,  the  succeeding  king  of 
Assvria,  against  Judah,  in  which  he  was  encouraged  by  his  pre- 
decessor's success  against  Israel,  whose  honours  he  would  vie  with, 
and  whose  victories  he  would  push  forward.  The  descent  he  made 
upon  Judah  was  a  great  calamity  to  that  kingdom,  by  which  God 
would  try  the  faith  of  Hezekiah,  and  chastise  the  people,  who  are 
called  a  hypocritical  nation,  Isa.  10.6.  because  they  did  not 
heartily  complv  with  Hezekiah's  reformation,  nor  willingly  part 
with  their  idols  but  kept  them  up  in  their  hearts,  and,  perhaps,  in 
Iheir  houses,  though  their  high  places  were  removed.  Even  times 
of  reformation  may  prove  troublous  times,  made  so  by  those  that 
oppose  it,  and  then  the  blame  is  laid  upon  the  reformers;  this 
calamity  will  appear  great  upon  Hezekiah,  if  we  consider, 

1.  How  much  he  lost  of  his  country,  v.  13.  The  king  of  Assyria 
took  all,  or  most,  of  the  fenced  cities  of  Judah,  the  frontier  towns, 
and  the  garrisons;  and  then  all  the  rest  fell  into  his  hands,  of 
course;  the  confusion  which  the  country  was  put  into,  by  this 
invasion,  is  described  by  the  prophet,  Isa.  10. 28.  .32. 

2.  How  dear  he  paid  for  his  peace;  he  saw  Jerusalem  itself  in 
danger  of  falling  into  the  enemies'  hand,  as  Samaria  had  done,  and 
was  willing  to  |)urchase  its  safety  at  the  expence,  (1.)  Of  a  mean 
submission;  "  I  have  of  fended  in  denying  the  usual  tribute,  and 
am  rendv  to  make  satisfaction,  as  shall  be  demanded,"  ti.  14. 
Where  was  Hezekiah's  courage?  Where  his  confidence  in  God? 
W  by  did  he  not  advise  with  Isaiah  before  he  sent  this  crouching 
niessaue?  (2.)  Of  a  vast  sum  of  money;  300  talents  of  silver, 
and  30  of  gold;  not  to  be  paid  annually,  but  as  a  present  ransom, 
above  200,000  pounds;  to  raise  this  sum,  he  was  forced  not  only 
to  empty  the  public  treasures,  v.\b.  but  to  take  the  gold  plates 
off  from  the  doors  of  the  temple,  and  from  the  pillars,  u.  16. 
Though  the  temple  sanctified  the  gold  which  he  had  dedicated,  yet, 
the  necessity  being  urgent,  he  thought  that  he  might  make  as  bold 
with  that,  as  his  father  David  (whom  he  took  for  his  paltern)  did 
with  the  shew-l)read,  and  that  it  was  neitiier  impious  or  imprudent 
to  give  a  part  for  the  preservation  of  the  whole;  his  father  Alinz 
had  plundered  the  temple,  in  contempt  of  it,  2  Chron.28.  24.  he 
had  repaid  with  interest  what  his  father  took,  and  now,  with  all 
due  reverence,  he  only  begs  leave  to  borrow  it  again  in  an  exigence, 
and  for  a  greater  good,  with  a  resolution  to  restore  it  in  full,  as 
soon  as  he  should  be  in  a  capacity  lo  do  it. 

17.  And  tlie  king  of  Assyria  sent  Tartan  and 
Ral)saris  and  Rab-sliakeii  from  Lacliisli  to  king 
Hezekiah  with  a  great  host  against  Jerusalem. 
And  they  '.veiit  up  an(i  came  to  Jernsalein.  And 
»'hen  they  were  fome  up,  they  came  and  stood  by 


Rai.'  sh;ikel''.s  Ijlasi-'hemuns  Speccii, 

the  conduit  of  ii;i-  [ipi.-M-  p(.;.i,  wliich  is  in  Ihc 
high-way  of  tlie  fidicr's  field.  IB.  And  when  t!ie_v 
had  called  to  the  king,  there  came  out  to  them 
Eiiakiin  tlie  son  of  Hilkiah,  which  iias  over  the 
hoiLsehold,  and  Shehiia  the  scribe,  and  Joah  the 
son  of  Asaph  the  recorder.  19.  And  Hab-shakeli 
said  mito  them,  Speak  ye  now  to  Hezekiah,  'I'hiis 
sailh  the  great  king,  the  king  of  Assyria,  What  con- 
fidence is  this  wherein  thou  tiustest?  20.  Tiioii 
say  est,  (but  t/iet/  are  but  vain  words,)  /  have 
counsel  and  slrength  for  the  war.  Now  on  whom 
dost  thou  trust,  that  thou  rebellest  against  me? 
21.  Now,  behold,  thou  trustest  upon  the  staff  of 
this  bruised  feed,  even  upon  Egypt,  on  which  if  a 
man  lean,  it  will  go  into  his  hand,  and  pierce  it: 
so  is  Pharaoh  king  of  Egypt  unto  all  that  trust  on 
him.  22.  But  if  ye  say  unto  me.  We  trust  in  the 
Loud  our  God:  is  not  that  he  whose  high  places 
and  whose  altars  Hezekiah  hath  taken  away,  and 
hath  said  to  Judah  and  Jerusalem,  Ye  shall 
worship  before  this  altar  in  Jerusalem?  23.  Now 
therefore,  I  pray  thee,  give  pledges  to  my  lord  the 
king  of  Assyria,  and  1  will  deliver  thee  two  thou- 
sand horses,  if  thou  be  able  on  thy  part  to  set 
riders  upon  them.  24.  How  then  wilt  thou  turn 
away  the  face  of  one  captain  of  the  least  of  my 
master's  servants,  and  put  thy  trust  on  Egypt  for 
chariots  and  for  horsemen?  25.  Am  I  now  come 
up  without  the  Lori>  against  this  place  to  destroy 
it?  The  Lord  said  to  me.  Go  up  against  this  land, 
and  destroy  it.  26.  Then  said  Eliakim  the  son  of 
Hilkiah,  and  Shebna,  and  Joah,  unto  Rab-shakeh, 
Speak,  I  pray  thee,  to  thy  servants  in  the  Syrian 
language;  for  we  understa..d  it;  and  talk  not  with 
us  in  the  Jews'  language  in  the  ears  of  the  people 
that  are  on  the  wall.  27  But  Rab-shakeh  said 
unto  them,  Hath  my  master  sent  me  lo  thy  master, 
and  to  thee,  to  speak  t'^«"3e  words?  halh  he  not 
seiit  me  to  the  men  which  sit  on  the  wall,  that  they 
may  eat  their  own  dung,  and  drink  their  own  piss, 
with  you?  28.  Then  Rab-shakeh  stood  and  cried 
with  a  loud  voice  in  the  Jews'  language,  and  spake, 
saying,  Hear  the  word  of  the  great  king,  the  king 
of  Assyria:  29.  Thus  saith  the  king.  Let  not 
Hezekiah  deceive  you;  for  he  shall  not  be  able  to 
deliver  you  out  of  his  hand:  30.  Neither  let 
Hezekiah  make  you  trust  in  the  Lord,  saying.  The 
Lord  will  surely  deliver  tis,  and  this  city  shall  not 
be  delivered  into  the  hand  of  the  king  of  Assyria. 
31.  Hearken  not  unto  Hezekiah:  for  thus  saith 
the  king  of  Assyria,  Make  an  agreement  with  me 
by  a  present,  and  come  out  to  me,  and  then  eat 
ye  every  man  of  his  own  vine,  and  every  one  of 
his  fig-tree,  and  driidc  ye  every  one  the  waters  of 
his  cistern:  32.  Until  I  come  and  take  you  away 
to  a  land  like  your  own  land,  a  land  of  corn  and 


Before  Cliiist   710. 


11   KI>if  S,  XVIII. 


wine,  a  Iniid  of  bread  and  vineyards,  a  laud  of 
oil-olive  and  of  iioiiey,  llial  ye  may  live,  and 
not  (lie:  and  liearken  not  unto  He/ekia.!i  when 
he  persiiadelh  you,  saying,  Tiie  Loud  will  deliver 
IIS.  3-3.  Hall)  any  of  the  jiods  of  the  nations  deli- 
vered at  all  his  land  out  of  the  hand  of  the  kinnof 
Assyria?  34.  Where  are  the  gods  of  Kaniath,  and 
of  Arpad  ?  wiiere  are  the  gods  of  Sepliarvaim, 
Hena,  and  Ivah  ?  have  they  delivered  Samaria  out 
of  mine  hand?  35.  Who  are  they  among  all  the 
gods  of  the  countries,  that  have  delivered  their 
country  out  of  mine  liand,  that  tiie  Lord  should 
deliver  Jerusalem  out  of  mine  hanil  ?  30.  But  the 
people  held  tiieir  peace,  and  answered  liim  not  a 
word:  for  the  king's  commandment  was,  saying, 
Answer  him  not.  37.  Then  came  Eh'akim  the  son 
of  Hilkiah,  which  iras  over  the  houseiiold,  and 
Shehna  tlie  scribe,  and  Joah  the  son  of  Asaph  the 
recorder,  to  Hezekiah  with  //<«*>  clothes  rent,  and 
told  him  tiie  words  of  Rab-shakeh. 

Flere  is, 

I.  Jcriisalpiii  besieged  liy  Sennacherib's  army,  r.l7.  lie  sent  lliree 
of  Ills  oreat  generals  witli  a  great  host  anaiiist  Jernsaleni.      Is  tills 

he  great  king,  the  king  of  Assyria?  No,  never  call  him  so;  he 
is  a  base,  false,  perfidious  man,  and  worthy  to  be  made  infamous  to 
all  ages;  let  him  never  he  named  wilh  honour,  that  could  do  such 
a  dishonourable  thing  as  this,  to  take  Uezekiah's  money,  which 
lie  ga\c  him  upon  condition  he  should  withdraw  his  army,  and 
then,  instead  of  quilting  his  country,  according  to  the  agreement, 
to  advance  against  his  capital  city,  and  not  send  him  his  money 
again  neither.  Those  are  wicked  men  indeed,  and,  let  them  be 
ever  so  gieat,  we  will  call  them  so,  whose  principle  it  is,  not  to 
make  their  promises  binding,  any  further  than  is  for  their  inte- 
rest ;  now  Hezekiah  had  too  much  reason  to  repent  his  treaty  with 
Srnnacherili,  which  had  made  him  much  the  poorer,  and  never 
the  safer. 

II.  Hezekiah,  and  his  princes  and  people,  railed  upon  by  Rab- 
sluikeli,  the  chief  speaker  of  the  three  generals,  and  that  had  the 
must  satirical  genius;  he  was  instructed,  no  doubt,  by  Senna- 
(lipiib,  what  to  sav,  who  intended  hereby  to  pick  a  new  quarrel 
with  Hezekiah;  he  had  promised,  upon  the  receipt  of  Hezekiah's 
money,  to  withdraw  his  army,  and  therefore  cannot  for  shame 
make  a  forcible  attack  upon  Jerusalem  immediately,  but  he  sends 
Rali-sliakeh  to  persuade  Hezekiah  to  surrender  it,  and  if  he  refuse, 
that  shall  serve  him  for  a  pretence  (and  a  very  poor  one)  to  besiege 
it,  and,  if  it  hold  out,  to  take  it  by  storm.  Rab-sliakeh  has  the 
impudence  to  desire  audience  of  the  king  himself  at  the  conduit  of 
the  tipper  pool,  without  the  walls;  but  Hezekiah  has  the  prudence 
lo  decline  a  personal  treaty,  and  sends  three  coniinissioneis,)  the 
prime  ministers  of  state,)  to  hear  what  he  had  lo  say,  but  with 
a  charge  to  Ihem,  not  to  answer  Ihr.l  fool  according  to  his  ful/i/, 
r.:]G.  for  they  coidd  not  convince  him,  but  would  certainly  pro- 
\okehini,  and  Hezekiah  had  learned  of  his  father  David  to  believe 
tluit  then  God  would  hear,  when  he,  as  a  deaf  mo?),  heard  not, 
Ps.3H.  13..  15.  One  interruption  they  gave  him  in  his  discourse, 
uliicli  was  only  to  desire  him  that  he  would  speak  to  them  now 
in  the  Syrian  language,  and  they  would  consider  of  what  he  said, 
and  n-port  it  to  the  king,  and  if  they  did  not  give  him  a  satisfactory 
niiswer,  then  he  might  appeal  to  the  people,  by  speaking  in  the 
■  /riis  langvar/e,  v.2G.  This  was  a  reasonable  request,  and  agree- 
:i-le  lo  the  custom  of  treaties,  which  is,  that  the  jilenipotenliaries 
-'^""!d  settle  matters  between  themselves,  before  any  thing  be 
:•  :"!'--  public;   but  Hilkiah  did  not  consiiler  what  an  unreasonable 

■  •■  1   l:c  had   to  deal   wi''-     -Ise   he   would    not   have    niaf*?   'V» 


n.ib-sliakeli's  blaspliemous  Sperch. 

request,  for  it  did  but  exasperate  Kah-sliakeh,  and  make  him  th« 
more  rude  and  boisterous,  d.27.  Against  all  liie  rules  of  decency 
and  honour,  instead  of  treating  with  the  couindssioners,  he  nienaci* 
the  soldiery,  pcrsuad^^3  them  to  desert  or  mutiny,  thieateiis,  il 
they  held  out,  lo  reduce  them  to  the  last  eitrcmilies  of  faiulii^ 
and  then  goes  on  wilh  his  discourse,  the  scope  of  which,  is,  to 
persuade  Hezekiah,  and  his  princes,  and  people,  to  surrender 
tile  city.      Observe  how,  in  ordi^r  to  Ibis, 

1.  He  magnifies  his  master  the  king  of  Assyria;  once  and  again 
he  calls  him.  That  great  kiny,  the  king  of  Assyria,  v.\'J,'2li. 
What  an  idol  did  he  make  of  that  prince  wliose  creature  he  was! 
God  is  the  great  King,  but  Sennacherib  was,  m  iiis  eve,  a  little 
god,  and  he  would  possess  them  wilh  the  same  veneration  for  him 
that  he  had,  and  thereby  frighten  them  into  a  submission  to  him; 
but,  to  those  who,  by  faith,  see  the  King  of  kings  in  his  ))o«er 
and  glory,  even  the  king  of  Assyria  looks  mean  and  little.  What 
are  the  greatest  of  men,  when  either  they  come  to  compare  «ilh 
God,  or  God  comes  to  contend  with  llieni?  Ps.B2.0,  7. 

2.  He  endeavours  to  make  them  believe  that  it  would  be  much 
for  their  advantage  to  surrender;  if  they  held  out,  lliey  must 
expect  no  other  than  lo  eat  the  refuse  of  all  herbs,  bv  reason  of 
the  want  of  provisions,  which  would  be  entirely  cut  off  from  them 
by  the  besiegers;  but  if  they  would  capitulate,  seek  his  favour 
with  a  present,  and  cast  themselves  upon  his  mercy,  he  would  give 
them  very  good  treatment,  u.  31.  1  wonder  wilh  what  face  Rab- 
shakeh  could  speak  of  making  an  agreement  with  a  present,  whe(» 
his  master  had  so  lately  broken  the  agreement  Hezekiah  made 
with  him,  with  that  great  present,  u.  14.  Can  those  expect  to 
be  trusted,  that  have  been  so  grossly  perfidious  ?  But,  Adpopiilnm 
phaleras—  But  gild  the  chain,  and  the  vtilgar  will  let  you  hind 
them.  He  thinks  to  soothe  up  all  with  a  promise,  that,  if  they 
would  surrender  upon  discretion,  though  tliev  must  expect  to  be 
prisoners  and  captives,  yet  it  would  really  be  happy  for  ther;i  to 
be  so.  One  would  wonder  he  should  ever  think  to  prevail  by  sueli 
gross  suggestions  as  these,  but  that  the  devil  does  thus  impose 
upon  sinners  everyday  by  his  temptation.  He  will  needs  |)crsuade 
them,  (1.) That  their  imprisonment  would  be  to  their  advantage, 
for  they  should  eat  every  man  of  his  own  vine,  c.  31.  Though 
the  property  of  their  estates  would  be  vested  in  the  conquerors, 
yet  they  should  have  the  free  use  of  them  ;  but  he  does  not  explain 
it  now  to  them  as  he  would  afterward,  that  it  must  be  under- 
stood just  as  much  and  just  as  long,  as  the  conqueror  pleases. 
(2.)  That  their  captivity  would  be  much  more  to  their  advantage, 
/  trill  take  you  away  to  a  land  like  your  own  land;  and  what  the 
better  would  they  be  for  that,  when  they  must  have  nothing  in  il 
to  call  their  own? 

3.  That  which  he  aims  at,  especially,  is  to  convince  them  that 
it  was  to  no  purpose  for  Ihem  lo  stand  it  out;  What  confidence  ii 
there  wherein  thou  trustest?  So  he  insults  over  Hezekiah,  c. 19. 
To  the  people  he  says,  u.2y.  "Let  not  Hezekiah  deceive  you  into 
your  own  ruin,  for  Ac  shall  not  he  able  to  deliver  you,  vou  must 
either  bend  or  break."  It  were  well,  if  sinners  would  submit  lo 
llie  force  of  this  argument,  in  making  their  peace  with  God — That 
it  is  therefore  our  wisdom  to  yield  to  him,  because  it  is  in  vain  to 
contend  with  him  :  what  confidence  is  that  which  those  trust  in, 
who  stand  it  out  against  him  ?  Are  we  stronger  than  he?  Or  what 
shall  we  get  by  setting  briers  and  thorns  before  a  consuming  fire  l 
But  Hezekiah  was  not  so  helpless  and  defenceless  as  Rab-shakeri 
would  here  represent  him. 

Three  things  he  supposes  Hezekiah  might  trust  to,  and  he 
endeavours  to  make  out  the  insufficiency  of  each. 

(1.)  His  own  military  preparations;  Thou  say  est,  I  have  coun- 
sel and  strength  for  the  n-ar;  and  we  find  that  so  he  had, 
2  Cliron.32.  3.'  But  this  Ral-shakeh  turns  off  with  a  slight, 
"  They  are  hut  vain  uords,  thou  art  an  unequal  match  for  us," 
I'. 20.  With  the  greatest  haughtiness  and  disdain  imaginable,  he 
challenges  him  to  produce  2000  men  of  all  his  people  that  knew 
how  to  manage  a  horse,  and  will  venture  to  gi\e  him  2000  horses, 
if  he  can  ;  he  falsely  irisinnates  that  he  had  nr,  mc'i,  or  none  fit  to 
be  soldiers,  e.23.  tlius  he  thinks  lo  run  iiim  i\i'\-<n  with  confiii'-'  ■  '■ 


Mcfore  Christ  710. 


II  KINGS,  X\  111,  XIX. 


Hezekiali  sends  to  Isaiah. 


hiid  iiuiilt  r,  and  will  lay  liiin  any  wager  that  one  ca|)tairi  of  the  least 
ol  his  master's  servants  is  able  to  battie  him  and  all  his  fortes. 

(2.)  His  alliance  "itii  I-nypt;  he  supposed  that  he  trusted  to 
Egypt  lor  chariots  and  hoisenien,  {v.  24.)  becanse  the  king  of 
Israel  had  done  so,  and  of  this  lonlidenee  he  truly  says,  It  is  a 
broken  reed ;  (v.  21.)  it  will  not  only  fail  a  man  when  he  leans  on 
it,  and  expects  it  to  bear  his  weisht,  but  il  wilt  run  into  his  hand 
and  pierce  il,  and  reinl  his  shoulder,  as  the  pro|)het  further  illus- 
trates this  similitude,  with  application  to  Egypt  ;  (Ezek.  29.  6,  7.) 
^o  is  the  king  of  Ejiypt,  says  he;  and  tndy  so  had  the  king  of 
Assyria  been  to  Aliaz,  who  trusted  in  him,  but  he  distressed  hiw, 
ciml  strengthened  him  not,  2  Chron  28.  20.  They  that  trust  to 
any  arm  of  flesh,  "ill  find  it  no  belter  than  a  broken  reed;  but 
God  is  the  llock  of  ages. 

(3.)  His  interest  in  God,  and  relation  to  him  ;  this  yvas  indeed 
the  contidenee  in  which  Hezekiah  trusted  ;  (v.  22.)  he  supported 
himself  by  depending  on  the  power  ami  pron.ise  of  God,  with 
this  he  encouraged  himself  and  his  people  ;  (v.  'M.)  The  Lord  uill 
surely  deliver  us;  (and  auain,  r.  32.)  this,  he  was  .sensible,  was 
their  great  stay,  and  therefcue  he  is  most  large  in  his  eu(lea%ouis 
to  shake  this,  as  David's  enemies,  who  nseil  all  the  arts  thev  had, 
to  drive  him  from  his  confidence  in  God,  (I's.  3.  2. —  I  I.  I.)  and 
Ihus  did   Christ's  enemies,  Matlh.  -27.  43. 

Three  things  Rah-shakeli  suggests  to  <liscourage  their  coidi- 
iJence  in  God,  and  they  are  all  false. 

[I.]  That  Hezekiali  had  forfeited  God's  protection,  and  thrown 
himself  out  of  il,  by  destroi/ing  the  hiijh  places  andlhc  altars,  v.  22. 
Here  he  measures  the  God  of  Israel  h\  the  gods  of  the  heathen, 
who  <lelighted  in  the  inulliludc  of  altais  and  temples,  and  con- 
cludes that  Hezekiali  had  given  a  great  ofteiice  to  the  God  of  Is- 
rael, ill  obliging  bis  people  lo  ofl'er  at  one  altar  :  llius  is  one  of  the 
best  deeds  he  ever  did  in  his  life,  misconstrued  as  impious  and  pro- 
/aiie,  by  one  that  did  not,  or  would  not,  know  the  law  of  the  God 
o)  Israel  ;  if  that  be  represented  bv  ii;ii<Mant  and  malicious  men  as 
evil  and  a  provocation  to  (iod,  which  is  really  good  and  pleasing 
lo  him,  we  must  not  think  it  slrange  ;  if  this  was  to  be  sacrilegi- 
ous, Hezekiali  would  ever  be  so. 

[2.]  That  God  had  given  orders  for  the  destruction  of  Jerusa- 
lem, at  this  time  ;  (c.  25.)  Am  I  now  coiiievp  withoiittke  Lord? 
This  is  all  hii  empty  boast  ;  he  did  not  himself  think  he  had  any 
conimissiou  from  God  to  do  what  he  did,  (By  whom  should  he 
have  it.')  but  he  makes  this  pretence,  to  amuse  and  terrify  the 
people  that  teere  on  the  wall.  If  he  had  any  colour  at  all  for  what 
he  said,  it  might  be  taken  from  the  notice  which,  perhaps,  he  had 
had,  by  the  writings  of  the  prophets,  of  the  baud  of  God,  in  the 
destruction  of  the  10  tribes,  and  he  thonoht  he  had  as  good  a  war- 
rant lor  the  seizino  of  Jerusalem  as  of  Samaria;  many  that  have 
fon^lit  against  God,  have  pretended  commissions  from  him. 

[3  ]  That  if  Jehovah,  the  (iod  of  Israel,  should  undertake  to 
protect  ihein  from  the  king  of  Assyria,  yet  he  was  not  able  to  do 
it ;  ivilh  this  blasphemy  be  concludes  his  speech,  (v.  33  . .  35.)  com- 
paring the  God  of  Israel  with  the  cods  of  the  nations  whom  he 
had  coiKpieied,  and  pulling  him  upon  the  level  with  them,  and 
coiicliidiiig  that  because  they  could  not  defend  and  deliv<'r  their 
worshippers,  the  God  of  Israel  could  not  defend  and  deliver  his. 
Sec  here.  First,  Ilis  pride  ;  when  he  conquered  a  city,  he  reckon- 
e<l  himself  to  have  conquered  its  gods,  and  valued  himself  miiihlilv 
upon  it  ;  his  high  opinion  of  the  ichds,  made  him  have  a  high  o|)i- 
niou  of  himself  as  too  hard  for  them.  Secondli/,  His  piofaneness  ; 
the  God  of  Israel  was  not  a  local  deity,  but  the  God  of  the  whole 
earth,  the  only  living  and  true  (iod,  tlie  Ancient  of  days,  and  had 
often  proved  himself  to  be  above  all  gods  ;  yet  he  makes  no  more 
of  Him  than  of  the  upstart  (iciitions  gods  of  Hamath  and  Arpad, 
unfairly  arguing  that  the  gods  (as  some  now  say  the  priests)  of  all 
religions  are  the  same,  and  himself  above  them  all.  The  tradi- 
tion of  ihe  Jews  is,  that  Uab-shakeh  was  an  apostate  Jew,  which 
made  him  so  ready  in  the  Jews'  language;  if  so,  his  ignorance  of 
the  (iiid  of  Israel  was  the  less  excusable,  and  his  enmitv  the  less 
ilrainiP,  for  apostates  are  commonly  the  most  bitter  and  spiteful 
vr''mi.s,    Mit.icsj  Jiili:5U.      A  great  deal  of  art  and  management, 


it  must  be  owned,  there  is  in  this  speech  of  Rab-shakeli,  bnt 
withal,  a  great  deal  of  pride,  malice,  falsehood,  and  blasphemy; 
one  grain  of  sincerity  would  have  been  yvorth  all  this  wit  and 
rhetoric. 

Lastly,  We  are  tolil  what  the  commissioners  on  Hezekiah's 
part  did.  l.Tliey  held  their  peace  ;  not  for  want  of  something  to 
say,  both  on  God's  behalf  and  Hezekiah's  :  they  might  easily  and 
justly  have  upbraided  iiim  with  his  master's  treachery,  and  breach 
of  faith,  and  have  asked  him,  What  religion  encourages  yon  to 
hojie  that  that  will  prosper  ?  At  least,  they  might  have  given  him 
that  grave  hint  which  Ahab  gave  to  Ben-hadad's  like  insolent  de- 
mands ;  (Let  not  him  that  girdcti,  on  the  harness,  bnast  r,s  thougli 
he  had  put  it  off';)  but  the  king  had  commanded  them  not  lo  an- 
swer him,  and  they  observed  their  inslrnctioiis.  There  is  a  time 
to  keep  silence,  as  "ell  as  a  time  lo  speak,  and  there  are  those  to 
whom  to  offer  any  thing  religions  or  rational,  is  lo  cast  pearls  be- 
fore swine.  What  can  be  said  to  a  madman?  It  is  probable  that 
their  silence  made  Uab-shakeh  yet  more  proud  and  secure,  and  so 
his  heart  was  lifted  up  and  hardened  to  his  destruction.  2.  They 
nut  their  clothes,  in  detestation  of  his  blasphemy,  and  in  grief  for 
the  despised,  afflicted  condition  of  Jerusalem,  the  reproach  of 
which  was  a  burden  to  them.  3.  They  faithfully  reported  the 
iiiatler  to  the  king,  their  master,  and  told  him  the  leords  of 
Rab-shakeh,  that  he  might  consider  what  was  to  be  done,  what 
course  they  should  take,  and  what  answer  they  should  return  to 
Hab-shakch's  summons. 


CHAP.  XIX. 

Jerusalem's  f^reat  distress  we  renJ  t\f  in  tlie/oreginnij:  chapter,  and  left  it  besieged^ 
in^jullfd,  thiratincd,  terrijiid,  and  just  ready  tii  he  su-altowed  up,  by  the  AS' 
Syrian  army-  But  in  thisthaidrr,  're  hare  an  account  of  its  gloriuusdetirerance, 
not  tiy  sword  or  l)ow,  Intt  by  prayi-r  and  prophecy,  and  hy  the  Itand  of  an  angeU 
/.  Hezekiali,  in  a  great  concern,  sent  to  the  prophet  Isaiah,  to  desire  liis  prayers, 
(f.  1  . .  a.)  and  received  from  him  an  answer  of  peace,  v.  ti,  7.  //.  Sennacheritt 
sent  a  tetter  to  Hezekiah  to  frighten  him  into  a  surrender,  v.  8  . .  13.  ///.  He- 
zekiah,  thereupon,  hy  a  very  s:dcmn  prayer,  recommended  his  case  to  God, 
the  righteous  Judge,  and  begged  help  from  him,  r.  14..  19.  IV.  God,  by 
Isaiah,  sent  him  a  eery  comfortable  message,  assuring  him  of  delicerance, 
V.  20. .31.  V.  TIte  army  of  the  Assyrians  was  all  cut  off  liy  an  angd,  and  Sen- 
nacherib himself  slain  hy  his  own  sovs,  v.  35  . .  37.  And  so  God  glorified  Itim- 
self,  and  sareri  his  people, 

1.  A  ND  it  came  to  pass,  when  king  Hezekiah 
J-JL  heard  it,  that  he  rent  his  clothes,  and  co- 
vered himself  with  sackcloth,  and  went  into  the 
house  of  the  Lord.  2.  And  he  sent  Eliakim, 
which  was  over  the  household,  and  Shebna  the 
scribe,  and  the  elders  of  the  priests,  covered  with 
sackcloth,  to  Isaiah  the  prophet  the  son  of  Amos. 
3.  -And  they  said  unto  him.  Thus  saith  Hezekiah, 
This  day  is  a  day  of  trouble,  and  of  rebuke,  and 
blasphemy  ;  for  the  children  are  come  to  the  birth, 
and  t/iere  is  not  strength  to  bring  forth.  4.  It  may 
be,  the  Lord  thy  God  will  hear  all  the  words  of 
Itab-shakeh,  whom  the  king  of  Assyria  his  master 
hath  sent  to  reproach  the  living  God  ;  and  will  re- 
prove the  words  which  the  Lord  thy  God  hath 
heard  :  wherefore  lift  up  i/i//  prayer  for  the  remnant 
that  are  left.  5.  So  the  servants  of  king  Hezekiah 
came  to  Isaiah.  6.  And  Isaiah  said  unto  them, 
Thus  shall  ye  say  to  your  master.  Thus  saith  the 
Lord,  Be  not  afraid  of  the  words  which  thou  hast 
heard,  with  which  the  servants  of  the  king  of  Assy- 
ria have  blasphemed  me.  7.  Behold,  I  will  send  a 
blast    upon    him,   and   he    shall  hear  a  rumour,  and 


Before  (Jhrisl  7iO. 

shall  return  to  his  own  huul ;  and  I  will  cause  him 
to  fall  hy  the  sword  in  his  own  land. 

The  contents  of  Rab-shakeh's  speccli  lieins;-  l)r()iifi;lil  to  Flezekiali, 
one  would  have  eKpcclcd  (and  it  is  hkely  Rah-sli:iki  li  did  expect) 
tlial  he  .should  have  called  a  council  of  war,  and  it  should  have 
hcen  debated,  whether  it  was  best  to  capilulalc  or  no.  Before 
llic  sieije,  he  had  la/trn  counsel  uitli  his  princes,  and  his  mighty 
mvn,  •lQ\\ro\\.'.i1.'i.  hut  that  would  not  do  now:  his  sjreatest  relief 
is.  that  he  has  a  God  to  go  to,  and  what  passed  between  him  and 
his  God,  on  this  occasion,  we  have  here  an  account  of. 

I.  liezehiah  discovered  deep  concern  at  the  dishonour  done  to 
(;n<l  bv  Riib-shakeh's  blasphemy.  When  he  heard  it,  though  at 
second  hand,  he  rent  his  clnthrt,  and  covered  himself  with  sack- 
rlnth,  r.  1.  Good  men  were  wont  lo  do  so,  when  they  heard  of 
anv  reproach  cast  on  (iod's  name;  and  tireat  men  must  not  think 
il    aiu    disp;iriia;enient   to   them,   to  sympathize  with   the   injured 

hoi r  of    the  ereat  God.      Royal  robes  are  not  too  good   to  be 

iiiil,  iiur  rci\al  flesh  loo  a:oo<i  to  be  dollied  with  sackcloth,  in 
hiMiiiliatiou  tor  iiidijiuilies  done  to  God,  and  for  the  perils  and 
terrors  of  his  Jerusalem.  This,  God  now  called  to,  and  was  dis- 
plraMd  with  Ibosewho  were  nut  tiins  affected,  Isa. '22. 1'2  . .  14. 
/ichd/il  jnij  and  ijliiiiness,  slaiiint/  oxen  and  hillinf!  sherp,  Ihonch  il 
rtas  a  dm/  of  Irniible  and  perjdrxitij,  in  the  vnllri/  nj  vision,  v.  6. 
iiliich  refers  to  Ibis  verv  event.  The  kinc:  in  sackclolb,  but  ukimv 
of  his  subjects  in  soft  clolhing:. 

II.  He  :ienl  vp  to  the  house  of  the  Lord,  ncconliiig'  lo  llie 
example  'if  the  psalmist,  wlio,  when  he  was  gi-icvcd  at  the  |iiidc 
:in<l  prosperilv  of  the  wicked,  irent  into  the  snnetiiari)  oj  Cod, 
anil  ihiMC  nndcrstooil  their  end,  Ps.73.17.  lb'  went  lo  the  house 
of  Ciod,  lo  meditate  and  prav,  and  get  his  spirit  into  a  sedale 
(oiiiposed  frame,  after  Ibis  agitalion.  He  was  ui^t  considering 
wliiit  aiis>ver  to  return  to  Rab-shakeh,  but  n  fi  rs  himself  to  God, 
'f'hoii  shrilt  ansirir.  Lord,  for  me;  Herbert.  In  the  bouse  of  the 
Lord  he  found  a  place  bolli  of  rcsl  :)ud  refuge,  a  treasury,  a 
uiaga/ine,  a  council-chamber,  and  all  he  needed,  all  in  God. 
Note,  When  the  church's  enemies  are  vei-y  daring  and  threatening-, 
it  is  the  wisdom  ami  dulv  of  the  church's  friends  to  apply  them- 
selv  s  to  God,  appeal  to  him,  and  leave  their  cause  with  him. 

in.  '.le  sent  to  the  prophet  Isaiah,  bv  honourable  messengers, 
in  token  of  the  arral  respect  he  had  for  him,  to  desire  his  prayers, 
r.U..4.  Eliakiut  .111(1  Shcbna  were  two  of  those  liiat  had  heard 
ihe  wo.ils  of  Rab-sbnkeh,  and  were  the  better  able  both  to  possess 
and  lo  affect  Isaiah  with  the  case.  The  elders  of  the  priests  were 
lliemsclves  to  prav  for  Ihe  people  in  lime  of  trouble,  Joel, 2. 17. 
Iiiil  lliev  must  go  lo  engage  Isaiah's  pra\ers,  because  he  could  pray 
belUr.  and  had  a  belter  inlerest  in  heaven.  The  messengers  were 
to  go  ill  sackcloth,  because  lliey  were  to  represent  the  king,  who 
was  so  clothed.  Their  errand  to  Isaiah  was,  Lift  up  thy  prayer 
for  the  reninaiit  that  is  left,  that  is,  for  Jiidah,  which  is  but  a 
remnant,  now  lliat  the  ten  tribes  are  gone;  for  Jerusalem,  which 
IS  but  a  rcmnaiil,  now  llial  the  defenceii  cities  of  Jiidah  are  taken. 
Note,  1.  It  is  verv  desirable,  and  what  we  should  be  desirous  of 
when  we  are  in  trouble,  to  have  the  prayers  of  our  friends  for  us. 
In  begging  it,  we  honour  God,  we  honour  prayer,  and  we  honour 
iHir  brethren.  2.  When  we  desire  the  prayers  of  others  for  us, 
that  must  not  excuse  us  from  praying  for  ourselves.  When 
Hezekiah  sent  to  Isaiah,  to  pray  for  him,  he  himself  went  into 
the  house  of  the  Lord,  to  offer  up  his  own  prayers.  3.  Those  w  ho 
speak  from  God  to  us,  we  should  in  a  particular  manner  desire 
to  speak  to  God  for  us.  He  is  a  prophet,  and  he  shall  pray  for 
ihce.  Gen. 20. 7.  The  great  Prophet  is  the  great  Intercessor. 
4.  Those  are  likely  lo  prevail  with  God,  that  lift  up  their  prayers, 
that  is,  that  lift  up  llieir  hearts  in  prayer.  5.  When  the  interests  of 
God's  church  are  brought  verv  low,  so  that  there  is  but  a  remnant 
left,  few  friends,  and  lliose  weak,  and  at  a  loss,  then  it  is  time  to 
lift  up  our  prayer  for  that  remnant. 

Two  things  are  urged  to  Isaiah,  to  engage  his  prayers  for  them. 

(1.) Their    fears   of   Ihe    enemy,    v. 3.     "He   is  insolent    and 

batlghty,  it  is  a   da:/  of  rebuke   and  blasphemy,  we  are  despised. 


n  KT.NGS,  XIX. 


Sennacherib  sends  lo  Hezekiah. 


God  is  dishonoured,  upon  this  account,  il  is  a  day  of  trouble,  never 
were  such  a  king  and  king<l(>iu  so  trampled  on  and  abused  as  we 
are  ;  our  soul  is  excecdinyly  Jilled  with  the  contempt  of  the  proud; 
and  it  is  a  sword  in  our  bones,  lo  hear  them  reproach  <jiir  confidence 
in  God,  and  say,  Where  is  now  your  (iod  '.  And,  which  is  worst 
of  all,  we  see  not  which  way  we  can  help  ourselves,  and  get  clear 
of  the  reproach.  Our  cause  is  good,  our  people  arc  faithful,  bul 
we  are  quite  overpowcied  with  numbers;  the  childicii  arc  brought 
to  the  birth,  now  is  the  time,  the  crilical  moment,  when,  if  ever, 
we  must  be  relieved;  one  successful  blmv,  given  to  the  enemy, 
would  accomplish  our  wishes.  But,  alas!  we  are  not  able  to  give 
it;  there  is  not  strength  to  bring  forth.  Our  case  is  astleplorable, 
and  calls  for  as  speedy  help,  as  that  of  a  woman  in  travail,  that 
is  quite  spent  with  her  tliroes,  so  that  she  has  not  strength  to 
bear  the  child.  Compare  with  Ibis,  Hos.13. 13.  We  are  ready 
to  perish ;  if  thou  canst  do  any  thing,  have  compassion  upon  us, 
and  help  us." 

(2.)  Their  hopes  in  God.  To  him  they  look,  on  him  they 
depend,  to  appear  for  them;  one  word  from  him  wj II  turn  the 
scale,  and  sa\e  the  sinking  remnant;  if  he  but  reprove  the  words 
of  Rab-shakeh,  that  is,  disprove  them,  v. 4.  if  he  undertake  lo 
convince  and  confound  the  blasphemer,  all  will  be  well.  And 
Ibis  lliev  trust  he  will  do,  not  for  their  merit's  sake,  but  for  !iis 
own  lionnur's  sake,  because  he  has  reproached  the  liriny  God, 
l)\  levelling  him  with  deaf  and  dumb  idols.  They  have  reason  to 
think  llie  issue  will  be  good,  for  they  can  interest  God  in  the 
<|uiirrel;  Ps.74.22.  Arise,  0  God,  plead  thine  0W7i  caitse.  "  He 
is  tlie  l.oril  lliv  (iod,  "  sav  they  to  Isaiah,  "  thine,  whose  glory  thou 
iirt  <iii:ciiued  for,  and  whose  favour  thou  art  interested  in.  He 
has  liciinl  and  known  the  blasphemous  words  of  Ral)-shakeh,  and 
Iherefoie,  it  niav  be,  he  will  hear  and  rebuke  them.  We  hope  he 
will.  Hrlji  us,  with  ibv  prayers,  to  bring  the  cause  before  him,  and 
llieii  we  are  content  lo  lea\e  it  with  him." 

\\.  (iod,  bv  Isaiah,  sent  to  Hezekiah,  to  assure  him  that  he 
would  lilorifv  himself  in  the  ruin  of  the  Assyrians,  fle/.ekiah 
sent  to  Isaiah,  not  lo  inquire  concerning  Ihe  event,  as  many  <lid 
that  sent  to  llie  prophets,  (Shall  I  recover^  or  Ihe  like,)  but  to 
desire  his  assistance  in  his  duly.  Il  was  Ibis  Ihal  he  was  .sohcilous 
about;  and  llierefore  (iod  let  him  know  what  llie  event  sliould  be, 
in  recompencc  of  his  care  to  do  his  duty,  c.(>,  7.  I.  (iod  iiili  rests 
himself  in  the  cause;  They  have  blnsidiemed  me.  2.  He  eim.n- 
rages  Hezekiah,  who  was  much  disninycd  ;  lie  not  ajraid  oJ  the 
words  which  thou  hast  heard:  they  are  lint  words,  (llnmgli  swelling 
and  fierv  words,)  and  words  are  but  wind.  3.  He  promised  to 
frighten  the  king  of  Assyria  worse  than  Rabsiiakeli  bad  friglileiied 
him;  L  will  send  a  blast  vpon  him,  that  iieslileiilial  breath  which 
killed  his  army,  upon  which,  terrors  shall  seize  him,  and  drive 
him  into  his  own  country,  where  death  shall  meet  him.  This  short 
threatening  from  the  mouth  of  God  would  do  execution,  when  all 
the  impolcnt  menaces  that  came  from  Rab-shakeh's  mouth  would 
vanish  into  air. 

8.  So  Uah-shakeh  returned,  and  found  the  king 
of  Assyria- warring'  against  Libnah:  for  he  had 
heard  tliat  lie  was  departed  from  Lachisli.  9.  And 
wiien  he  heard  say  of  Tirhakali  king  of  Etiiiopia, 
Beiiold,  he  is  coiiic  out  lo  fight  against  thee:  he  sent 
messengeis  again  iiiilo  Hezekiah,  saying",  10.  Tiius 
shall  ve  s|)eak  to  Hezekiah  king  of  .ludah,  saying. 
Let  not  thy  (iod  in  wliom  thoii  trnstest  deceive 
thee,  saying  Jeinsalem  shall  not  be  delivered  inio 
the  hand  of  the  king  of  Assyria.  II.  Behold,  thou 
hast  heard  what  the  kings  of  Assyria  iiave  done 
to  all  lands,  by  destroying  them  utterly:  and  shalt 
thou  be  delivered?  12.  Have  the  gods  of  the 
nations  delivered  them  which  my  fathers  have 
destroyed;    as   Gozan,  and    Haran,  and    Rezepli, 


V,rU>rc  Christ  710. 


ii  KINGS.  XIX. 


SeiiiKic   crib's  Fall  pred'ctel. 


,111(1  llie  cliildren  of  Eden  wliicli  icere  in  Thelasar? 
13.  VVIiere  is  tiie  kiiijj  of  Hamatli,  and  the  king 
of  Arpad,  and  the  king  of  tlie  city  of  Sepharvaim, 
of  Hena,  and  Ivah?  14.  And  Hezekiah  received 
the  letter  of  the  hand  of  the  messengers,  and  read 
it:  and  Hezekiah  went  up  into  the  house  of  the 
Lord,  and  spread  it  before  the  LoR».  15.  And 
Hezekiah  prayed  before  the  Lord,  and  said,  O 
Lord  God  of  Israel,  which  dwellest  between  the 
chernbims,  thou  art  the  God,  even  thou  alone,  of 
all  tiie  kingdoms  of  the  eartli ;  thou  iiast  made 
iieaven  and  earth.  16.  Lord,  bow  down  thine 
ear,  and  hear:  open,  Lord,  thine  eyes,  and  see: 
and  hear  the  words  of  Sennacherib,  which  hatli 
sent  iiim  to  reproach  the  living  God.  17.  Of  a 
Irntii,  Lord,  the  kings  of  Assyria  have  destroyed 
I  lie  nations  and  their  lands,  18.  And  have  cast 
(heir  gods  into  the  fire:  for  ihey  icere  no  gods, 
!;iit  tlie  work  of  men's  hands,  wood  and  stone: 
therefore  they  have  destroyed  them.  19.  Now 
therefore,  O  Lord  onr  God,  I  beseech  thee,  save 
ilion  us  out  of  his  hand,  that  all  the  kingdoms  of 
lie  earth  may  know  that  thou  art  the  Lord  God, 
'  en  thou  only. 

Rab-shakeli,  having  delivered  his  message,  and  received  no 
iiswer,  (which  silence,  whether  he  took  it  for  a  consent  or  a  slight, 
lines  not  appear,)  left  his  army  before  Jerusalem,  under  the  com- 
mand of  the  other  generals,  and  went  himself,  to  attend  the  king 
his  master  for  further  orders.  He  found  him  besieging  Libnah,  a 
cilv  that  had  revolted  from  Judah,  c/t.  8. 22.  Whether  he  had 
taken  Lachish  or  no,  is  not  certain;  some  think  he  departed  from 
it,  because  he  found  the  taking  of  it  impracticable,  jj.  8.  However, 
lie  was  now  alarmed  with  llie  rumour  that  the  king  of  the  Cushiles, 
will)  bordered  upon  the  Arabians,  Was  coming  out  against  Isim 
with  a  great  armv,  v.O.  This  made  him  very  desirous  to  gain  Jeru- 
salem with  all  speed.  To  take  it  by  force  would  cost  him  more 
lime  and  men  than  he  could  well  spare,  and  therefore  he  renews 
his  attack  upon  Hezekiah,  to  persuade  him  tamely  to  surrender  it. 
Having  found  him  an  easy  man  once,  c/t.  18. 14.  when  he  said, 
Tliat  whicli  thou  pultest  on  me  I  iiill  bear,  he  hoped  again  to 
frighten  him  into  a  submission,  but  in  vain.     Here, 

I.Sennacherib  sent  a  letter  Hezekiah,  a  railing  letter,  a  blas- 
phemous letter,  to  persuade  him  to  surrender  Jerusalem,  because 
it  would  be  to  no  purpose  for  him  to  think  of  standing  it  out.  His 
letter  is  to  the  same  purport  with  Ilab-shakeh's  s|)eech  ;  there  is 
uotiiing  new  offered  in  it.  Rab-sliakeh  had  said  to  the  people. 
Let  not  Hezekiah  deceive  yon,  c/i.18.29.  Sennacherib  writes  to 
Hezekiah,  Let  not  thy  God  deceive  thee,  v.\0.  Those  that  have 
the  God  of  Jacob  for  their  help,  and  whose  hope  is  in  the  Lord 
their  God,  need  not  fear  being  deceived  by  him,  as  the  heathen 
were  by  their  gods. 

To  terrify  Hezekiah,  and  drive  him  from  his  anchor,  he  mag- 
nifies himself,  and  his  own  achievements.  See  how  proudly  he 
boasts,  1.  Of  the  landshc  had  conquered,  v.W.  all  lands;  and 
destroyed  utterly!  How  are  the  mole-hills  of  his  victories  swelled 
to  mountains!  So  far  was  he  from  destroying  all  lands,  that, 
at  this  time,  the  land  of  Ciish,  and  Tirhakah  its  king,  were  a 
terror  to  him.  What  vast  hyperboles  may  one  expect  in  proud 
■gien's  praises  of  themselves!  2.  Of  the  gods  he  had  conquered, 
.12.  "  Each  vanquished  nation  had  its  gods,  which  were  so  far 
roni  being  able  to  deliver  them,  that  they  fell  wiili  them;  and 
iiiall  thy  God  deliver  thee?"  3.  Of  the  /(("n^rshp  had  conquered,  t).13. 
Ihe  king  of  Hamath,  and  the  king  of  Arpad.  Whether  he  means 
the  prince  or  the  idol,  he  means  to  make  hiinself  appear  greater 


than  either,  and  therefore  verv  formidable,  and  the  terror  of  tki 
mighty  in  the  land  of  the  living. 

II.  Hezekiah  encloses  this  in  ano!her  letter,  a  praying  lettir,  a 
believing  letter,  .\iid  sends  it  to  the  King  of  kings,  who  judges 
among  the  gods.  Hezekiah  was  not  so  haughty,  as  not  to  receive 
the  letter,  though  we  may  suppose  the  superscription  did  not  give 
him  his  due  titles;  when  he  had  received  it,  he  not  was  so  careless 
as  not  to  read  it;  when  he  had  read  it,  he  was  not  in  such  a  passion 
as  to  write  an  answer  to  it  in  the  same  provoking  language;  but 
he  immediately  went  up  to  the  temple,  presented  himself,  and  then 
spread  the  letter  before  the  Lord,  v.  14.  Not  as  if  God  needed  to 
have  letters  shewed  him,  (he  knew  what  was  in  it  before  Hezekiah 
did,)  but  hereby  he  signified  that  he  acknowledged  God  in  all  his 
ways,  that  he  desired  not  to  aggravate  Ihe  injuries  his  enemies  did 
hin),  or  to  make  them  appear  worse  than  they  were,  but  desired 
lliey  njiglit  be  set  in  a  true  light;  and  that  he  referred  himself  tu 
God,  and  bis  righteous  judgment,  upon  the  whole  matter.  Hereby 
likewise  he  would  affect  himself  in  the  prayer  he  came  to  the 
temple  to  make ;  and  we  have  need  of  all  possible  helps  to  quicken 
us  in  that  duty. 

In  the  prayer  which  Hezekiah  prayed  over  this  letter, 

1 .  He  adores  the  God  whom  Sennacherib  had  blasphemed,  v.  15. 
calls  him  the  God  of  Israel,  because  Israel  was  his  peculiar  people ; 
and  the  God  that  dwelt  bettveen  the  chernbims,  because  there  was 
the  peculiar  residence  of  his  glory  upon  earth;  but  gives  glory  to 
him  as  the  God.  of  the  whole  earth,  and  not,  as  Sennacherib  fancied 
him  to  be,  the  God  of  Israel  only,  and  confined  to  the  temple. 
"  Let  them  say  what  they  will,  thou  art  sovereign  Lord,  for  thou 
art  Ihe  God,  the  God  of  gods;  sole  Lord,  even  thou  alone; 
universal  Lord  of  all  the  kingdoms  of  the  earth;  and  rightful 
Lor(l,_/br  thou  hast  made  heaven  and  earth.  Being  Creator  of  all, 
by  an  incontestable  title,  thou  art  Owner  and  Ruler  of  all." 

2.  He  appeals  to  God  concerning  the  insolence  and  profaneness 
of  Sennacherib,  v. IS.  "Lord,  hear;  Lord,  see.  Here  it  is  under 
his  own  hand."  Had  Hezekiah  only  been  abused,  he  would  have 
passed  it  by;  but  it  is  God,  the  living  God,  that  is  reproached,  the 
jealous  God.      Lord,  what  wilt  thou  do  for  thy  great  name? 

5.  He  owns  Sennacherib's  triumphs  over  the  gods  of  the  heathen, 
but  distinguishes  between  them  and  the  God  of  Israel,  v.  17,  IS. 
They  have  indeed  cast  their  gods  into  the  fire;  for  they  were  no 
gods,  unable  either  to  help  themselves,  or  their  worshi|>pers,  and 
therefore  no  wonder  that  they  have  destroyed  them  ;  and,  in 
destroying  them,  though  they  know  it  not,  they  really  served  the 
justice  and  jealousy  of  the  God  of  Israel,  who  has  determined  to 
extirpate  all  the  gods  of  the  heathen.  But  they  are  deceived, 
who  think  they  can  therefore  be  too  hard  for  him.  He  is  none  of 
the  gods  whom  men's  hands  have  made,  he  has  himself  made  all 
things,  Ps.115.  3,4. 

4.  He  prays  that  God  would  now  glorify  himself  in  the  defeat 
of  Sennacherib,  and  the  deliverance  of  Jerusalem  out  of  his 
hands,  v. 19.  "  Noiv  therefore  save  as;  for,  if  we  be  conquered, 
as  other  lands  are,  they  will  say  that  thou  art  conquered,  as  the 
gods  of  those  lands  were:  but,  Lord,  distinguish  thyself,  by  distin- 
guishing ns,  and  let  all  the  world  know,  and  be  made  to  confess, 
that  ifiou  art  the  Lord  God,  the  self-existent,  sovereign  God,  even 
thou  only,  and  that  all  pretenders  are  vanity  and  a  lie."  Note, 
The  best  pleas  in  ))rayer  are  those  which  are  taken  from  God's 
honour;  and  therefore  the  Lord's  prayer  begins  with  Hallowed  be 
thy  name,  and  concludes  with  Thine  is  the  glory. 

20.  Then  Isaiah  the  son  of  Amoz  sent  to  Heze- 
kiah, saying,  Thus  saith  the  Lord  God  of  Israel, 
l^iat  which  thou  hast  prayed  to  tue  against  Senna- 
cherib king  of  Assyria  I  have  heard.  21.  This  is  the 
word  that  the  Lord  hath  spoken  concerning  him; 
The  virgin  the  daughter  of  Zion  hath  despised 
thee,  and  laughed  thee  to  scorn;  tiie  daughter 
of  Jerusalem  hath  shaken   her  head  at  thee.     22. 


Bpfore  Christ  710. 


fT  KINGS.  XIX. 


Sennaclierib's  I'mII  predicted- 


Whom  Imst  thou  reproaclied  aiKJ  biaspliemed?  and 
against  wlioni  liast  tliou  exalted  thy  voice,  and  lifted 
up  thine  eyesoa  hia^li  ?  even  against  tiie  holy  One  of 
Israel.  23.  By  thy  messengers  thou  hast  reproached 
the  Lord,  and  hast  said,  With  liie  multitude  of  my 
ciiariotslam  come  up  to  the  heii;ht  of  the  mountains, 
to  the  sides  of  Lebanon,  and  will  cut  down  the  tall 
cedar-trees  thereof,  andiUe  choice  fir-trees  thereof: 
and  I  will  enter  into  the  lodgings  of  his  borders,  a/ic? 
into  the  forest  of  his  Carmel.  24.  I  have  digged 
and  drunk  strange  waters,  and  with  the  sole  of  my 
feel  iiave  I  dried  up  all  the  rivers  of  besieged  places. 

25.  liast  thou  not  heard  long  ago  hoic  I  have  done 
it,  and  of  ancient  times  that  I  have  formed  it? 
now  have  I  brought  it  to  pass,  that  thou  siiouldest 
be   to   lay  waste  fenced   cities  into  ruinous  heaj)s. 

26.  Therefore  their  inhabitants  were  of  small  power, 
they  were  dismayed  and  confounded  ;  they  were  ns 
the  grass  of  the  field,  and  as  the  green  herb,  as  the 
grass  on  the  house-tops,  and  as  corn  blasted  before 
it  be  grown  up.  27.  But  I  know  thy  abode,  and 
thy  going  out,  and  thy  coming  in,  and  thy  rage 
against  me.  28.  Because  thy  rage  against  me  and 
thy  tumult  is  come  up  into  mine  ears,  therefore  I 
will  put  my  hook  in  thy  nose,  and  my  bridle  in  thy 
lips,  and  I  will  turn  thee  back  by  the  way  by  which 
thou  camest.  29.  And  this  shall  be  a  sign  unto 
thee,  Ye  shall  eat  this  year  such  things  as  grow  of 
themselves,  and  in  the  second  year  that  which 
springeth  of  the  same;  and  in  the  third  year  sow 
ye,  and  reap,  and  plant  vineyards,  and  eat  the 
fruits  thereof.  30.  And  the  remnant  tiiat  is  escaped 
of  the  house  of  Jiidah  shall  yet  again  take  root 
downward,  and  bear  fruit  upward.  31.  For  out  of 
Jerusalem  shall  go  forth  a  remnant,  and  they  that 
escape  out  of  mount  Zion :  the  zeal  of  the  Lord 
of  hosts  shall  do  this.  32.  Therefore  thus  saith 
tiie  Lord  concerning  the  king  of  Assyria,  he  shall 
not  come  into  this  city,  nor  shoot  an  arrow  there, 
nor  come  before  it  with  shield,  nor  cast  a  bank 
against  it.  33.  By  the  way  that  he  came,  by  the 
same  shall  he  return,  and  shall  not  come  into  this 
city,  saith  the  Lord.  34.  For  I  will  defend  this 
city,  to  save  it,  for  mine  own  sake,  and  for  my 
5.ervant  David's  sake. 

We  liave  liere  llie  gracious  copious  answer  wliicli  God  gave  to 
ttezekiati's  prayer.  Ttie  message  wliicii  tie  sent  tiim  b)'  tlie  same 
(land,  V.  C,  7.  one  would  think,  liad  been  an  answer  sufficient  to 
his  prayer;  liuf,  lliat  he  might  have  strong  consolation,  he  is 
encouraged  by  two  immutable  things,  in  which  it  was  impossible 
for  Gnd  to  lie,  Heb.  6. 18.  In  general,  God  assures  him  that  his 
prayer  was  heard,  his  prayer  against  Sennacherib,  v.  20.  Note, 
The  case  of  those  is  miserable,  that  have  tlie  prayers  of  God's 
people  against  them.  For  if  the  oppressed  cry  to  God  against  the 
oppressor,  Ae  «■!// /(ear,  Exod.22.23.  God  hears  and  answers; 
hears  with  the  saving  strength  of  /lis  right  hand,  Ps.  20.  6. 

This  message  speaks  two  things. 

E.  Contusion  and  shame  to  Sennacherib  and  his  forcps.  It  <a 
VOL.  ir  21 


here  foretold  that  he  should  he  humbled  and  broken.  The 
prophet  elegantly  directs  his  speech  to  him,  as  he  does,  Isa.  10.  5. 
O  AssyiiuH,  the  roil  of  mine  anger.  Not  that  this  message  was 
sent  to  him,  but  what  is  here  said  to  him  he  was  made  to  know  bv 
the  event;  Providence  spake  it  to  him  with  a  witness;  and 
perhaps  his  own  li  aart  was  made  to  whisper  this  to  him  ;  for  God 
has  more  ways  than  one  of  speaking  to  sinners  in  his  wrath,  so  an 
to  vex  them  in  his  sore  displeasure,  Ps.  2.  5. 
Sennacherib  is  here  ie|)ieseiifcd, 

1.  As  the  scorn  of  Jerusalem,  u.  21.  He  thought  himself  the 
terror  of  the  daughter  of  Zion,  that  chaste  and  beautiful  virarin, 
and  that  by  his  threats  he  could  force  her  to  submit  to  him  ;  '*  But, 
being  a  virgin  in  her  Father's  house,  and  under  his  protection,  she 
defies  thee,  despises  thee,  laughs  thee  to  scorn.  Thine  impotent 
malice  is  ridiculous;  he  that  sits  in  heaven  laughs  at  thee,  and 
therefore  so  do  those  that  abide  under  his  shadow."  By  this  word 
God  intended  to  silence  the  fears  of  Hezekiah  and  his  people. 
Though  to  an  eve  of  sense  the  enemy  looked  formidable,  to  an 
eye  of  failh  he  looked  despicable. 

2.  As  an  enemy  to  God;  and  that  was  enough  to  make  liiin 
miserable.  Hezekiah  pleaded  this;  "  Lord,  he  has  reproached 
thee,"  v.ia.  "He  has,"  saith  God,  "and  I  take  it  as  against 
myself,"  v.  22.  Wkoin  hast  thou  reproached?  Is  it  not  the  Holy 
One  of  Israel,  whose  honour  is  dear  to  him,  and  who  has  power  to 
vindicate  it,  which  the  gods  of  the  heathen  have  not?  Nemo  me 
impjine  lacesset — No  one  shall  provoke  me  with  impunity. 

3.  As  a  proud  vain-glorious  fool,  that  spake  great  swelling  ivords 
of  vanity,  and  boasted  of  a  false  gift,  by  his  boasts,  as  well  as  by 
his  threats,  reproaching  the  Lord.  For,  (l.)He  magnified  his 
own  achievements  out  of  measure,  and  quite  above  what  reallvthey 
were,  j).23,  24.  This  was  not  in  the  letter  he  wrote,  but  God  lets 
Hezekiah  know,  that  he  not  only  saw  what  was  written  there,  but 
heard  wiiat  he  said  elsewhere,  probably  in  the  speeches  he  made 
to  his  councils  or  armies.  Note,  God  takes  notice  of  the  boasts  of 
proud  men,  and  will  call  them  to  an  account,  that  he  may  look  .ipcn 
them,  and  abase  them,  Job,  40. 11.  What  a  mighty  figure  docs 
Sennacherib  think  he  makes!  Driving  his  chariots  to  the  tops  of 
the  highest  mountains,  forcing  his  wav  through  woods  and  rivei-s, 
breaking  through  all  difficulties,  making  himself  master  of  ail  he 
had  a  mind  to  ;  nothing  could  stand  before  him,  or  be  withheld  from 
him;  no  hills  too  high  for  him  to  climb,  no  trees  too  strong  for 
him  to  fell,  no  waters  too  deep  for  him  to  dry  up,  as  if  he  had  the 
power  of  a  God  to  speak  and  it  is  done.  (2.)  He  took  to  himself 
the  glory  of  doing  these  great  things,  whereas  they  were  all  the 
Lord's  doing,  i'.  25;  20.  Sennacherib,  in  his  letter,  had  appealed 
to  what  Hezekiah  had  heard,  v.  11.  Thou  hast  heard  what  the 
kings  of  Assyria  have  done ;  but,  \>i  answer  to  that,  he  is  reminded 
of  what  God  has  done  for  Israel  of  old,  drying  up  the  Red  sea, 
leading  them  through  the  wilderness,  planting  them  in  Canaan; 
"  What  are  all  thy  doings  to  these?  And  as  for  the  desolations 
thou  hast  made  in  the  earth,  and  particularly  in  Judah,  thou  art 
but  the  instrument  in  God's  hand,  a  mere  tool:  it  is  /  thiti  liave 
brought  it  to  pass;  I  gave  thee  thy  power,  gave  thee  thy  success, 
and  made  thee  what  thou  art;  raised  thee  up  to  lay  waste  fenced 
cities,  and  so  to  punish  them  for  their  wickedness,  and  therefore 
their  inhabitants  were  of  small  power."  What  a  foolish  insolent 
thing  was  it  for  him  to  exalt  himself  above  God,  and  against  God, 
upon  that  which  he  had  done  by  him  and  under  him.  Sennache- 
rib's boasts  here  are  expounded,  Isa.  10. 13,14.  By  the  strength 
of  my  band  I  liave  done  it,  and  by  my  wisdom,  &c.  and  (hey  are 
answered,  v. 15.  Shall  the  axe  boast  itself  against  Iiim  that 
lieweth  therewith?  It  is  surely  absurd  for  the  fly  upon  the  wheel 
to  sav.  What  a  dust  do  I  make!  Or  for  the  sword  in  the  hand 
to  say.  What  execution  do  I  do !  If  God  be  the  principal  Agent 
in  all  that  is  done,  boasting  is  for  ever  excluded. 

4.  As  under  the  check  and  rebuke  of  that  God  whom  he 
blasphemed.  All  his  motions  were,  (1.)  Under  the  divine  cog- 
nizance, V.  27.  "  I  know  thy  abode,  and  what  thou  dost  secretiv 
devise  and  design  ;  thy  going  out  and  coming  in,  marches  and 
counter-niaich<  s,  and  "thy  rarrc  against  me  and  my  people,  \hp 


n^fnlf  ClMi-:l    710. 


Jl  KINGS.  XIX. 


Tiie  Assyrian  Army  destroyed. 


tunmlt  of  lliv  Mitssions,  I  lie  luiiinll  of  lb\  preparations,  llie  noise 
mid  bluster  llioii  inaUest,  I  know  it  all."  Tiiat  was  more  tiiaii 
Hczeliiali  did,  who  wished  for  iulclligettce  of  llie  eiieiiiy's  motions; 
i)iit  what  need,  when  llie  evo  of  (jod  was  a  constant  spy  njion 
Mm  ?  2  Cliioii.  IG.  9.  f -2.)  Under  the  divine  controni,  d.  28.  "1 
will -put  my  lionii  in  thi/ nnsr,  thou  great  Leviallian,"  Joh,  41.1,  2. 
"My  bridle  in  tlii)  jaics,  ihoii  great  Behemotli.  I  will  restrain 
thee,  manage  tliee,  turn  thee  where  I  please,  send  thee  home, 
re  irtfrcta — ilisnppninlvd  of  t/n/  aim.."  Note,  It  is  a  great  comfort 
to  all  the  church's  friends,  that  God  has  a  hook  in  the  nose,  and 
a  Fjri<lle  in  llie  jaws,  of  all  her  enemies;  can  make  even  their 
wrath  to  serve  and  praise  him,  and  then  restrain  the  remainder  of 
it :   Here  shall  its  prnnU  irarcs  he  staid. 

il.  Salvation  and  joy  to  Hezekiah  and  his  people.  This  shall 
)>e  a  sign  to  tlicin  of  God's  favour,  and  that  he  is  reconciled  to 
them,  and  liis  ain/cr  is  turned  auai/,  lsa.12.1.  a  wonder  in  their 
eyes,  (for  so  a  sign  sometimes  signifies,)  a  token  for  good,  and 
an  earnest  of  the  further  mercy  God  has  in  store  for  them,  that  a 
good  issue  shall  he  put  to  their  present  distress  in  every  reject. 

1.  Provisions  were  scarce  and  dear;  and  what  should  they  do  for 
food  ?  The  fruits  of  the  enrlh  were  devoured  hv  the  Assyrian  armv, 
[sa.  32.  9,  10,  &c.  Why,  they  shall  not  only  dwell  in  the  land, 
liiit  verily  they  shall  be  fed.  If  God  save  them,  he  will  not  starve 
Ihem,  nor  let  them  die  hy  famine,  when  they  had  escaped  the 
sword:  "Eat  ye  this  year  that  irhich  yroweth  of  itself,  and  you 
shall  find  enough  of  that.  Did  the  Assyrians  reap  what  vou  sowed  ? 
You  shall  reap  what  you  did  not  sow."  But  the  next  year  was  the 
.•^iihhalical  year,  when  the  land  was  to  rest,  and  thev  must  neither 
NOW  nor  reap.  What  must  they  do  that  year?  Why,  Jehovah- 
jh-rh.  The  Lord  will  provide,  God's  blessing  shall  save  them  seed 
and  liil)Our,  and,  that  \ear  too,  the  voluntary  productions  of  the 
H:irlh  shall  serve  to  maintain  them,  to  remind  them  that  the  earth 
iiMuglit  forth  before  there  was  a  man  to  till  it,  Gen.  1.11.  And 
iltcn,  the  third  year,  their  husbandry  should  return  into  its  former 
(hill lie!,  and  thev  should  sow  and  reap  as  they  used  to  do. 

2.  The  country  was  laid  waste,  families  were  broken  up  and 
scattered,  and  all  was  in  confusion;  how  should  it  be  otherwise, 
>  hen  it  was  over-run  by  such  an  army  ?    As  to  this,  it  is  promised 

hat  the  remnant  that  is  escaped  of  the  house  of  Jiidah,  that 
U,  of  the  country  people,  shall  yet  again  be  planted  in  their 
iiwn  habitations,   upon  their  own   estates,  shall  take   root    there, 

!i.ill  increase  and  grow  rich,  v.  30.  See  how  their  ))rosperitv  is 
described  ;  it  is  tahiny  root  downward,  and  bearing  fruit  vpivard, 
being  well-fixed,  and  well-provided  for  themselves,  and  then 
doing  good  to  others.  Such  is  the  prosperity  of  the  soul ;  it  is 
taking  root  downward  by  faith  in  Christ,  and  then  being  fruitful 
ill  fruits  of  righteousness. 

3.  The  city  was  shut  up,  none  went  out  or  came  in  ;  but  now  the 
remnant  in  Jerusalem  and  Zion  shall  go  forth  freely,  and  there 
shall  be  none  to  hinder  them,  or  make  them  afraid,  v.  31.  Great 
destruction  had  been  made  both  in  city  and  country,  but  in  both 
there  was  a  remnant  that  escaped,  which  typified  the  saved  remnant 
of  Israelites  indeed,  -as  appears  by  comparing  Isa.  10.  22,  23. 
(which  speaks  of  this  ycry  event,)  with  Rom.  9.27,  28.  they  shall 
JO  forth  into  the  glorious  liberty  of  the  children  of  God. 

4.  The  Assyrians  were  advancing  toward  Jerusalem,  and  would, 
m  a  little  time,  besiege  it  in  form,  and  it  was  in  srreat  danger  of 
falling  into  their  hands.  But  it  is  here  promised  that  the  siege 
Ihey  feared  should  be  prevented;  though  the  enemy  were  now 
Cas  it  should  seem)  encamped  before  the  cilv,  vet  they  were  never 
to  cowe  into  the  city,  no,  nor  so  much  as  to  shoot  an  arrow  into 
it,  V.  32,  33.  He  shall  be  forced  to  retire  with  shame,  and,  a 
thousai>d  times,  to  repent  his  undertaking.  God  himself  under- 
takes to  defend  the  city,  r.  34.  and  that  person,  that  place,  cannot 
hut  be  safe,  which  he  undertakes  the  piotection  of. 

6.  The  honour  and  truth  of  God  are  engaged   for  the  doing  of 

nil  this.      These  are   great   things,   but  how  will  they  be  effected  ? 

Why,  the  seal  of  the  Lord  of  hosts  shall  do  this,  v.  31 .     He  is  Lord 

vf  hosts,  has  all  creatures  at  his  heck,  therefore  he  is  able  to  do  it; 

'*  \sjrilovs  for  Jrrutalem  with  great  jealousy,  Zech.1.14.  having 


esj)oused  her  a  chaste  virgin  to  himself,  he  will  not  suffer  her  to  bt 
abused,  v.  21.  "You  have  reason  to  think  yourselves  unworthy 
that  such  great  things  should  be  done  for  you  ;  but  God's  own 
zeal  wMl  do  if."  His  zeal,  (l.)For  his  own  honour,  u.  34.  "I 
will  do  it  for  my  own  sake,  to  make  me  an  evei-lasltng  name." 
God's  reasons  of  mercy  are  fetched  from  within  himself.  (2.)  For 
his  own  truth;  "  I  will  do  it  for  my  servant  David's  sake;  not 
for  the  sake  of  his  merit,  but  the  promise  made  to  him,  and  the 
covenant  made  with  him,  those  sure  mercies  of  David."  Thus  all 
the  deliverances  of  the  church  are  wrought  for  the  sake  of  Christ, 
the  Son  of  David. 

35.  Atid  it  came  to  pass  titat  ni,t;ht,  that  the 
angel  of  the  Lori>  went  out,  and  smote  in  the 
camp  of  the  Assyrians  an  hundred  fourscore  and 
five  tliousand:  and  when  they  arose  early  in  the 
morning,     behold,    they    ivere    all    dead     corpsesi. 

36.  So  Sennaciierib  king  of  Assyria  tlepaited, 
and  went    and    returned,   and   dwelt   at   Nineveh. 

37.  And  it  came  to  pass,  as  he  was  worshipping  in 
the  house  of  Nisroch  his  god,  that  Adrammelech 
and  Sharezer  his  sons  smote  him  with  the  sword: 
and  they  escaped  into  the  land  of  Armenia.  And 
Esarhaddon  his  son  reigned  in  his  stead. 

Sometimes  il  was  long  ere  prophecies  were  accomplished,  and 
promises  performed;  but  here  the  word  was  no  sooner  spokeii 
than  the  work  was  done. 

I.  The  army  of  Assyria  was  entirely  routed.  That  night  which 
immediately  followed  the  sending  of  this  message  to  Hezekiah, 
when  the  enemy  was  just  set  down  before  the  city,  and  were 
preparing  (as  we  now  say)  to  open  the  trenches,  that  night  wxs 
the  main  body  of  their  army  slain  upon  the  spot  by  an  ajigel,  i-.  3.5. 
Hezekiah  had  not  force  sufficient  to  sally  out  upon  them,  and 
attack  their  camp,  nor  would  God  do  it  by  sword  or  bow;  but  he 
sent  his  angel,  a  destroying  angel,  in  the  dead  of  the  night,  to  make 
an  assault  up(m  them,  which  their  sentinels,  though  never  so  wake- 
ful, could  neither  discover  nor  resist.  It  was  not  by  the  sword  of 
a  mighty  man,  or  of  a  mean  man,  that  is,  not  of  any  man  at  all, 
but  of  an  angel,  that  the  Assyrian  army  was  to  fall,  Isa.  31.  8.  sucb 
an  angel  as  slew  the  first-born  of  E^ypt.  Josephus  says  it  was 
done  by  a  pestilential  disease,  which  was  instant  death  to  thein. 
The  number  slain  was  very  great,  185,000  men,  and  Rab-shakeh, 
it  is  likely,  among  the  rest.  When  the  besieged  arose  early  in  the 
morning,  behold,  they  were  all  dead  corpses,  scarcely  a  living  man 
among  them.  Some  think  the  7<>th  psalm  was  penned  on  this 
occasion,  where  we  read  that  the  stout-hearted  were  spoiled,  and 
slept  their  sleep,  their  last,  their  long  sleep,  v.  5.  See  how  great, 
in  power  and  might,  the  holy  angels  are,  when  one  angel,  in  one 
night,  could  make  so  great  a  slaughter.  See  how  weak  the 
mightiest  of  men  are  before  almighty  God  :  who  ever  hardened 
himself  against  him,  and  prospered  ?  The  pride  and  blasphemy  of 
the  king  are  punished  by  the  destruction  of  his  army.  All  these 
lives  are  sacrificed  to  God's  glory,  and  Zion's  safety.  The  pro|)hel 
shews  that  <Ae?'e/o»-<.' God  suffered  this  vast  rendezvous  to  be  made, 
that  thiy  might  be  gathered  as  sheaves  into  the  floor,  Mic.  4.  12,  13, 

II.  Tiie  king  of  Assyria  was  hereby  put  into  the  utmost  con- 
fusion ;  ashamed  to  see  himself,  after  all  his  proud  boasts,  thus 
defeated,  and  disabled  to  pursue  his  conquests,  and  secure  what  he 
had,  (for  this,  we  may  suppose,  was  the  (lower  of  his  army,)  and 
continually  afraid  of  falling  under  the  like  stroke  himself.  Jle 
departed,  and  went,  and  returned;  the  manner  of  the  expression 
intimates  the  great  disorder  and  distraction  of  mind  he  was  in,  v.  36. 
and  it  was  not  long  before  God  cut  him  olf  too,  by  the  hands  oi 
two  of  his  own  sons,  v.  37.  1.  They  that  did  it  were  very  wicked, 
to  kill  their  own  father,  (whom  they  were  bound  to  protect,)  and 
in  the  act  of  his  devotion  ;  monstrous  villanv  !     But,  2.  God  was 


r.rfore  Cliiist  713. 


n  KING: 


risliteoiis  in  it.  Justly  are  tlie  sons  suffered  to  rel;ol  nga'inst  t'leir 
father  lliat  begat  them,  when  he  was  in  rebellion  against  the  God 
Itial  made  iiiin.  They  whose  children  are  iindiitiful  to  them  ought 
to  consider  whether  they  have  not  been  so  to  their  father  in  heaven. 
The  Gi>d  of  Israel  had  done  enough  to  convince  him  that  he  was 
the  only  true  God,  whom  therefore  he  ouuht  to  worship;  yet  he 
persists  in  his  idolatry,  and  seeks  to  his  false  god  for  protection 
apainst  a  God  of  irresistible  power.  Justly  is  his  blood  mingled 
with  his  sacrifices  who  will  not  be  convinced  by  such  a  plain  and 
dear-bought  demonstration  of  his  folly  in  worshipping  idols. 

His  sons  that  murdered  him  were  suffered  to  escape,  and  no 
pursuit  made  after  them,  his  subjects,  perhaps,  being  weary  of 
the  iiovernment  of  so  proud  a  man,  and  thinking  themselves  well 
rid  of  him.  And  his  sons  would  be  looked  upon  as  the  more 
excusable  in  what  they  had  done,  if  it  be  true  (as  Bishop  Patrick 
suaaesled)  that  he  was  now  vowing  to  sacrifice  them  to  his  god, 
so  that  it  was  for  their  own  preservation  that  they  sacrificed  him. 
His  successor  was  another  son,  Esarhaddon,  who  (as  it  should 
seem)  did  not  aim,  like  his  father,  to  enlarge  his  conquests,  but 
rather  to  iiii)>r()ve  iheni;  for  he  it  was  that  first  sent  colonies  of 
Assyrians  to  inhabit  the  country  of  Samaria,  though  it  is  mentioned 
before,  e//.  17.24.  as  appears,  Ezra, 4. 2.  where  the  Samaritans 
say,  it  was  Esarhaddon  that  hrovght  them  thither. 

CHAP.  XX. 

ftt  this  chtiptir,  ue  have,  I.  Hizrkinh's  sichic^s,  and  his  recovery  from  that, 
iti  anmcer  fn  jmnjcr,  in  performance  of  ti  promise,  in  the  use  of  means,  and 
eonftrmed  with  a  sijii,  r.  1..11.  //.  Hezehiah's  sin,  and  his  recoreri/ from 
(hat,  r.  12.  .19.  [n  both  these,  Isainh  was  God's  messenger  to  htm.  III.  The 
conclusion  of  his  reisrn,  r.  20,21. 

l.TN  tliose  days  was  Hezekiah  sick  unto  tleatli. 
J.  And  the  prophet  Isaiah  the  son  of  Amoz 
rame  to  hitn,  and  said  unto  him.  Thus  saith  the 
Lord,  Set  thine  house  in  order;  for  thou  shall  die, 
and  not  hve.  2.  Then  Ih;  tnrned  his  face  to  llie 
wall,  and  prayed  unto  the  Lord,  sayins;,  3.  I  be- 
seecli  thee,  O  Lord,  remember  now  how  I  have 
walked  before  thee  in  truth  and  with  a  perfect 
heart,  and  have  done  that  which  is  jjood  in  thy 
sight.  And  Hezekiah  wept  sore.  4.  And  it  came 
to  pass,  afore  Isaiah  was  ^one  out  into  the  middle 
court,  that  llie  word  of  tlie  Lord  came  to  liim, 
saying,  5.  Turn  again,  and  tell  Hezekiah  the 
captain  of  my  people,  Tims  saith  the  Lord,  the 
God  of  David  thy  father,  I  iiave  heard  liiy  prayer, 
I  have  seen  thy  tears:  behold,  I  will  heal  thee: 
on  the  tiiird  day  thou  shalt  go  up  nnto  the  house 
of  the  Lord.  6.  And  1  will  add  unto  thy  days 
fifteen  years;  and  I  will  deliver  thee  and  this  city 
out  of  the  hand  of  the  king  of  Assyria;  and  I  will 
defend  this  city  for  mine  own  sake,  and  for  my 
servant  David's  sake.  7.  And  Isaiah  said,  Take  a 
lump  of  figs.  And  they  took  and  laid  it  on  the  boil, 
and  he  recovered.  8.  And  Hezekiah  said  nnto 
Isaiah,  What  shall  be  tiie  sign  that  the  Lord  will 
heal  me,  and  that  I  shall  go  up  into  the  house  of 
the  Lord  the  third  day  ?  9.  And  Isaiah  said,  This 
sign  shalt  thou  have  of  the  Lord,  that  the  Lord 
will  do  the  thing  that  he  hath  spoken:  shall  the 
ihadow  go  forward  ten  degiees,  or  go  back  ten 
de»-rees?      10.  And  Hezekiah  answered,  It  is  a  light 


,  XIX,   XX.      il(  ziikiah's  Sickness  and  Recovery. 

tiling  for  the  shadow  to  go  down  ten  degrees:  nay, 
but  let  the  shadow  return  backward  ten  degrees. 
11.  And  Isaiah  the  prophet  cried  unto  the  Lord; 
and  he  brought  ti)e  shadow  ten  degrees  backward, 
by  which  it  had  gone  down  in  the  dial  of  Ahaz. 

The  historian,  having  shewed  us  blaspheming  Sennacherib 
destroyed  in  the  midst  of  the  pro.';pects  of  life,  here  shews  us 
praying  Hezekiah  delivered  in  the  midst  of  the  prospects  of  death; 
the  days  of  the  former  shortened,  of  the  latter  prolonged. 

I.  Here  is  Hezekiah's  sickness.  In  those  days,  that  is,  in  the 
same  year  in  which  the  king  of  Assyria  besieged  Jerusalem,  for  he 
reigning,  in  all,  twenty-nine  years,  and  surviving  this  fifteen  vears, 
this  must  be  in  his  fourteenth  year,  and  so  was  that,  cA.  18.13. 
Some  think  it  was  at  the  time  that  the  Assyrian  army  was  besieging 
the  city,  or  preparing  for  it,  because  God  promises,  r.6.  I  will 
drfcnd  the  city,  which  promise  was  afterwards  rc|)eated,  \\heii  the 
danger  came  to  be  most  imminent,  r/i.l9. 34.  Others  think  it 
was  soon  after  the  defeat  of  Sennacherib;  and  then  it  shews  us 
the  uncertainty  of  all  our  comforts  in  this  world  :  Hezekiah,  in 
the  midst  of  his  triumphs  in  the  favour  of  God,  and  o\er  the  forces 
of  his  enemies,  is  seized  with  sickness,  and  undi  r  the  arrest 
of  death  ;  we  must  therefore  always  rejoice  with  trendiling.  It 
should  seem  he  was  sick  of  the  plague,  for  we  read  of  the  boil 
or  plague-sore,  v.  7.  The  same  disease  which  was  killing  to  the 
Assyrians  was  trying  to  him;  God  took  it  from  him,  and  put  it 
upon  bis  enemies.  Neither  greatness  nor  goodness  can  exempt 
from  sickness,  from  sore  and  mortal  sicknesses.  Hezekiah,  lately 
favoured  of  heaven,  above  most  men,  yet  is  sick  unto  death,  in 
the  midst  of  his  days — under  forty,  and  yet  sick  and  dying,  and 
perhaps  he  was  the  more  apprehensive  of  its  being  fatal  to  him, 
because  his  father  died  when  he  was  about  his  age,  two  or  three 
years  younger;   "  In  the  midst  of  life  we  are  in  death." 

II.  Warning  brought  him  to  jirepare  for  death;  it  is  brought  by 
Isaiah,  who  had  been  twice,  in  the  former  chapter,  a  messenger 
of  good  tidings  to  him  ;  we  cannot  expect  to  receive  from  God's 
prophets  any  other  than  what  they  have  received  from  the  Lord, 
and  v.e  must  welcome  that,  be  it  jileasing  or  unpleasing:  he  tells 
him,  1.  That  his  disease  was  mortal,  and,  if  he  were  not  recovered 

by  a  miracle  of  mercy,  would  be  certainly  fatal;  Thou  shall  die, 
and  not  live.  2.  That,  therefore,  he  must,  with  all  speed,  get 
ready  for  death  ;  this  we  should  feel  highly  concerned  to  do, 
when  we  are  in  health,  but  are  most  loudly  called  to  do,  when  we 
come  to  be  sick ;  set  the  heart  in  order,  by  renewed  acts  of  repent- 
ance, and  faith,  and  resignation  to  God,  with  cheerful  farewells 
to  this  world,  and  welcomes  to  another;  and,  if  it  be  not  done 
before,  (which  is  the  best  and  wisest  course,)  set  the  house  in 
order,  make  thy  will,  settle  thy  estate,  put  thine  affairs  in  the  best 
posture  thou  canst,  for  the  ease  of  those  that  shall  come  after  thee. 
Isaiah  speaks  not  to  Hezekiah  of  his  hingdom,  only  of  his  house; 
David,  being  a  prophet,  had  authority  to  appoint  who  should 
reign  after  him  ;  but  other  kings  did  not  pretend  to  bequeath  their 
crowns,  as  part  of  their  goods  and  chattels. 

III.  His  prayer  hereupon  ;  He  prayed  nnto  the  Lord,  r.  2.  Is 
any  sick  ?  Let  him  be  prayed  for,  let  him  be  prayed  with,  and  let 
him  pray.  Hezekiah  had  found,  in  the  foregoing  chapter,  that  it 
was  not  in  vain  to  wait  upon  God,  but  that  the  prayers  of  faith 
bring-  in  answers  of  peace,  therefore  will  he  call  vpon  God  as 
long  as  he  lives.  Happy  returns  of  prayer  are  engagements  and 
encouragements  to  continue  instant  in  prayer;  he  had  now  received 
the  sentence  of  death  within  himself,  and,  1.  If  it  were  reversible, 
it  must  be  reversed  by  prayer.  When  God  purposes  mercy,  he 
wWl,  for  this,  be  inquired  of,  Ezek.36. 37.  We  have  not,  if  we 
ask  not,  or  ask  amiss.  2.  If  not,  prayer  is  one  of  the  best  pre- 
parations for  death,  because  by  it  we  fetch  in  strength  and  grace 
from  God,  to  enable  us  to  finish  well.      Obsene, 

(1.)  The  circumstances  of  this  prayer.  [1.]  He  I  in  nrd  his  faro 
tn  the  uall,  probably  as  he  lay  in  bis  bed;  this  he  did,  perhaps, 
for  privacy  ;  he  coidd  not  retire  to  his  closet,  as  he  used  to  do,  b'' 


Before  Christ  7 13. 


II  KINGS,  \X. 


Hezekiah's  Sickness  and  Recovery. 


fie  retired  as  well  as  lie  coulil,  turned  from  the  conipanv  tlial  were 
about  him,  to  converse  with  God.  When  «v  cannot  he  so  private 
as  we  would  be  in  our  devotions,  nor  perform  llieni  >vilh  the  usual 
outward  expressions  of  reverence  and  solemnity,  yet  we  must  not 
therefore  omit  them,  but  compose  ourselves  to  them  as  well  as  we 
can;  or,  as  some  think,  he  turned  his  face  toward  the  temple,  to 
shew  how  willinsiy  he  would  have  gone  up  thither,  to  pray  this 
prayer,  (as  he  did,  cA.  19. 1, 14.)  if  he  had  been  able,  and  remera- 
berinf  what  encouragements  were  given  to  all  the  prayers  that 
should  be  made  in  or  toward  that  house.  Christ  is  our  Temple ;  to 
him  we  must  have  an  eye  in  all  our  prayers ;  for  no  man,  no  service, 
comes  to  the  Father,  but  by  him.  [  2.]  He  nept  sore;  some  gather 
from  hence  that  he  was  unwilling  to  die  ;  it  is  in  the  nature  of  man 
to  have  some  dread  of  the  separation  of  soul  and  body,  and  it  was 
not  strange  if  the  Old-Testament  saints,  to  whom  another  world 
was  but  darkly  revealed,  were  not  so  willing  to  leave  this  as  St.  Paul 
and  other  New-Testament  saints  were;  there  was  also  something 
peculiar  in  Hezekiah's  case,  he  was  now  in  the  midst  of  his  useful- 
ness, had  begun  a  good  work  of  reformation,  which,  he  feared,  if  he 
should  die,  through  the  corruption  of  the  people,  wo-jld  fall  to  the 
ground  ;  if  this  was  before  the  defeat  of  the  Assyrian  army,  as  some 
think,  he  might  therefore  be  loath  to  die,  because  his  kingdom  was 
in  imminent  danger  of  being  ruined  ;  however,  it  does  not  appear 
that  he  had  now  any  son;  Manasseh,  that  succeeded  him,  was  not 
born  till  three  years  after,  and,  if  he  die  childless,  both  the  peace 
of  his  kingdom,  and  the  promise  to  David,  would  be  in  danger: 
but,  perhaps,  these  w  ere  only  tears  of  importunity,  and  expressions 
of  a  lively  affection  in  prayer;  Jacob  wept,  and  made  supplication, 
ojid  our  blessed  Saviour,  though  most  willing  to  die,  yet  offered 
up  strong  cries,  with  tears,  to  Him  whom  he  knew  to  be  able  to 
lavc  him,  Heb.o.7.  Let  Hezekiah's  prayer  interpret  his  tears, 
and  in  that  we  find  nothing  that  intimates  him  to  have  been  under 
any  of  that  fear  of  death  which  has  either  bondage  or  torment. 

(2.)  The  prayer  itself;  "Remember  now,  O  Lord,  how  I  have 
u-alked before  thee  in  truth;  and  either  spare  me  to  live,  that  I  may 
continue  thus  to  walk,  or,  if  my  work  be  done,  receive  me  to  that 
glory  which  thou  hast  prepared  for  those  that  have  thus  walked." 
Oliserve  here,  [1.]  The  description  of  Hezekiah's  piety;  he  had 
had  his  conversation  in  the  world  with  right  intentions,  "1  have 
walked  befoie  thee,  as  under  thine  eye,  and  with  an  eye  ever  to- 
ward thee;  from  a  right  principle,  in  truth,  and  with  an  upright 
heart:  and  by  a  right  rule,  I  have  done  that  which  is  good  in  thy 
sight."  [2.]  The  comfort  he  now  had  in  reflection  upon  it;  it 
made  his  sick-bed  easv.  Note,  The  testimony  of  conscience  for 
us,  that  we  have  walked  with  God  in  our  integrity,  will  be  much 
our  support  and  rejoicing  when  we  come  to  look  death  in  the  face, 
2Cor.l.l2.  [3.]  The  hundtle  mention  he  makes  of  it  to  God, 
Lord,  remevnber  it  noiv ;  not  as  if  God  needed  to  be  put  in  mind  of 
any  thing  by  us,  he  is  greater  than  our  hearts,  and  knows  all  things ; 
or,  as  if  the  reward  were  of  debt,  and  might  be  demanded  as  due, 
it  is  Christ's  righteousness  only  that  is  the  )>urchase  of  mercy  and 
grace;  but  our  own  sincerity  may  be  pleaded  as  the  condition  of 
the  covenant  which  God  has  wrought  in  us;  "It  is  the  work  of 
thine  own  hands  Lord,  own  it."  Hezekiah  does  not  pray,  "  Lord, 
spare  me,"  or,  "I^ord,  lake  me,  God's  will  be  done;"  but,  Lord, 
remember  me;  whether  I  lice  or  die,  let  me  be  thine. 

IV.  The  answer  Avhich  God  immediately  gave  to  this  prayer  of 
Hezekiah's;  the  prophet  was  got  but  to  the  middle  court,  when  he 
was  sent  back  with  another  message  to  Hezekiah,  c.4,5.  to  tell 
him  that  he  should  recover;  not  that  there  is  with  God  yea  or  nay, 
Mr  that  he  ever  says  and  unsays;  but,  upon  Hezekiah's  prayer, 
which  he  foresaw,  and  which  his  Spirit  inclined  him  to,  God  did 
that  for  him  which  otherwise  he  would  not  have  done.  God  here 
••alls  Hezekiah  the  captain  of  his  people,  to  intimate  that  he  would 
reprieve  him  for  his  people's  sake,  because,  in  this  time  of  war, 
;hey  could  ill  spare  such  a  captain:  he  calls  himself  the  God  of 
David,  to  intimate  that  he  would  reprieve  him,  out  of  a  regar.d  to 
the  covenant  made  with  David,  and  the  promise  that  he  would 
ftllvays  ordain  a  lamp  for  him. 

In  this  answer,  1.  God  honours  his  prayers  by  the  notice  he 


takes  of  iheiii,  and  the  reference  he  has  to  them  in  this  messrigj, 
J  have  heard  thy  prayers,  I  have  seen  thy  tears;  prayers  that  have 
much  life  and  affection  in  them  are,  in  a  special  manner,  pleasing 
to  God.  2.  God  exceeds  his  prayers;  he  only  begged  that  God 
would  remendjer  his  integrity,  but  God  here  promises,  (l.)To 
recover  him  from  his  illness,  1  will  heal  thee:  diseases  are  his 
servants;  as  they  go  whither  he  sends  them,  so  they  come  when 
he  remands  them,  Matth.8.8,9.  I  am  the  Lord  that  healeih  thee, 
Exod.  15.26.  (2.)  To  restore  him  to  such  a  degree  of  health, 
that,  on  the  third  day,  he  should  go  vp  to  the  house  of  the  Lord,  to 
return  thanks;  God  knew  Hezekiah's  heart,  how  dearly  he  loved 
the  habitation  of  God's  house,  and  the  place  where  his  honour 
dwelt,  and  that,  as  soon  as  he  was  well,  he  would  go  to  attend 
on  public  ordinances;  thitherward  he  turned  his  face  when  he 
was  sick,  and  thitherward  he  would  turn  his  feet  when  he  was 
recovered ;  and  therefore,  because  nothing  would  please  him 
better,  he  promises  him  this.  Let  my  soul  live,  and  it  shall  praise 
thee;  the  man  whom  Christ  healed  was,  soon  after, /ound  in  the 
temple,  John,  6.^4.  (3.)  To  add  fifteen  years  to  his  life  would 
not  bring  him  to  be  an  old  man,  it  would  reach  but  to  fifty-four 
or  fifty-five;  yet  that  was  longer  than  he  had  lately  expected  to 
I've.  His  lease  was  renewed,  which  he  thought  was  expiring; 
we  have  not  the  instance  of  any  other  that  was  tohl  beforehand 
just  how  long  he  should  live;  that  good  man,  no  doubt,  made  a 
good  use  of  it,  but  God  has  wisely  kept  us  at  uncertainties,  thai 
we  may  be  always  ready.  (4.)  To  deliver  Jerusalem  from  the 
king  of  Assyria,  v. 6.  This  was  the  thing  which  Hezekiah's  heart 
was  upon  as  much  as  his  own  recovery,  and  therefore  the  promise 
of  this  is  here  repeated;  if  this  was  after  the  raising  of  the  siege, 
yet  there  was  cause  to  fear  Sennacherib's  rallying  again;  No,  says 
God,  /  will  defend  this  city. 

V.  The  meaiis  which  were  to  be  used  for  his  recovery,  v.l. 
Isaiah  was  his  physician;  he  ordered  an  outward  application,  t\ 
very  cheap  and  common  thing,  "  Lay  a  lump  of  figs  to  the  boil, 
to  ripen  it,  and  bring  it  to  a  head,  that  the  matter  of  the  disease 
may  be  discharged  that  way  ;"  this  might  contribute  something  to 
the  cure,  and  yet,  considering  to  what  a  height  the  disease  was 
come,  and  how  suddenly  it  was  checked,  the  cure  was  no  less 
than  miraculous.  Note,  1.  It  is  our  duty,  when  we  are  sick,  to 
make  use  of  such  means  as  are  proper  to  help  nature,  else  we  do 
not  trust  God,  but  tempt  him.  2.  Plain  and  ordinary  medicines 
must  not  be  despised,  for  many  such  God  has  graciously  made 
serviceable  to  man,  in  consideration  of  the  poor.  3.  What  God 
appoints  he  will  succeed  and  make  effectual. 

VI.  The  sign  which  was  given  for  the  encouragement  of  his 
faith.  1.  He  begged  it;  not  in  any  distrust  of  the  power  or  pro- 
mise of  God,  or  as  if  he  staggered  at  that,  but  because  he  looked 
upon  the  things  promised  to  be  very  great  things,  and  worthy  to 
be  so  confirmed,  and  because  it  had  been  usual  with  God  thus  to 
glorify  himself,  and  favour  his  people;  and  he  remembered  how 
much  God  was  displeased  with  his  father  for  refusing  to  ask  a  sign, 
Isa.7. 10.  .12.  Observe,  Hezekiah  asked,  "What  is  the  sign,  not 
that  I  shall  go  up  to  the  thrones  of  judgment,  or  up  to  the  gate, 
but  up  to  the  house  of  the  Lord?"  therefore  he  desired  to  recover, 
that  he  might  glorify  Gotl  i?i  the  gales  of  the  daughter  of  Zion.  It 
is  not  worth  while  to  \i\e  for  any  other  purpose  than  to  serve  God. 
2.  It  was  put  to  his  choice  whether  the  sun  should  go  back  or  go 
forward,  for  it  was  equal  to  Omnipotence,  and  it  would  be  the 
more  likely  to  confirm  his  faith,  if  he  chose  that  which  he  thought 
the  more  difficult  of  the  two;  perhaps  to  this  that  of  this  prophet 
may  refer,  Isa.  45.11.  Ask  me  of  things  to  come  concerning  my 
sons,  and  concerning  the  work  of  my  hands  command  ye  me. 
It  is  supposed  that  the  degrees  were  half  hours,  anil  that  it  was 
just  noon  when  the  proposal  was  made,  and  the  question  is, 
"Shall  the  sun  go  back  to  its  place  at  seven  in  the  morning,  ol 
forward  to  its  place  at  five  in  the  evening?"  3.  He  humbly  de- 
sired the  sun  might  go  back  ten  degrees,  because,  though  eilhel 
would  be  a  great  miracle,  yet,  it  being  the  natural  course  of  the 
sun  to  go  forward,  its  going  back  would  seem  more  strange,  anJ 
would   be  more  significant  of  Hezekiah's  returning  to  the  days  i^ 


Ee:ore  Cliiist  713. 


/()■«  yoH//*,  Job,  33.25.  and  ihe  lengthening  out  of  tW  day  of  liis 
life.  It  was  !itcordinp;ly  done,  upon  the  prayer  of  Isaiah,  v.  11. 
he  cried  vnln  tlic  Lnrd'hy  special  warrant  and  direclion.  and  God 
brought  the  sun  hack  ten  degrees,  wliich  appeared  to  Heeckiali, 
(for  the  sign  was  intended  for  him,)  by  llie  going  back  of  the 
shadow  upon  the  dial  of  Ahaz,  which,  it  is  likely,  he  could  see 
through  his  chamber-window;  and  the  same  was  observed  upon 
all  other  dials,  even  in  Babylon,  2  Chron.  32.  31.  Whether  this 
retrograde  motion  of  the  sun  was  gradual,  or  per  sallnni — siid- 
deidy;  whetlier  it  went  back  at  the  same  pace  that  it  used  to  go 
forward,  which  would  make  the  day  ten  hours  longer  than  usual; 
or  whether  it  darted  back  on  a  sudden,  and,  after  continuing  a 
litlle  while,  was  restored  again  to  its  usual  place,  so  that  no 
change  was  made  in  the  state  of  the  heavenly  bodies,  (as  tlic 
/earned  Bishop  Patrick  thinks,)  we  are  not  told  :  but  this  work  of 
wonder  shews  the  power  of  God  in  heaven  as  well  as  on  earth, 
the  great  notice  he  takes  of  prayer,  and  the  great  favour  he  bears 
to  his  chosen.  The  most  plausible  idolatry  of  the  heathen  was 
Iheir's  that  worshipped  the  sun,  yet  that  was  hereby  convicted  of 
the  most  egregious  folly  and  absurdity,  for  by  this  it  appeared 
that  llieir  god  was  under  the  cheek  of  the  God  of  Israel.  Dr. 
Lightfoot  suggests  that  the  fifteen  songs  of  degrees,  Ps.l20,  &c. 
might,  perhaps,  be  so  called,  because  selected  by  Hezekiah  to  be 
sung  to  his  stringed  instruments,  Isa.  38.  20.  in  remembrance  of 
the  degrees  on  the  dial  when  the  sun  went  back,  and  the  fifteen 
vears  added  to  his  life;  and  be  observes  how  much  of  these  psalms 
IS  applicable  to  Jerusalem's  distress  and  deliverance,  and  Heze- 
kiah's  sickness  and  recovery. 


12.  At  that  time  Berodacli-baladaii,  the  son  of 
Baladan,  kirnr  of  Babylon,  .sent  letters  and  a 
present  unto  Hezekiah:  for  he  had  heard  that 
Hezekiah  had  been  sick.  13.  And  Hezekiaii 
hearkened  unto  tliem,  and  shewed  them  all  the 
house  of  his  precious  things,  the  silver,  and  the 
gold,  and  the  spices,  and  the  precious  ointment, 
and  all  tiie  house  of  his  armour,  and  all  that  was 
found  in  his  treasures :  there  was  nothing-  in  his 
house,  nor  in  all  his  dominion,  that  Hezekiah 
sliewed  titeiu  not.  14.  Then  came  Isaiah  the 
prophet  unto  king  Hezekiah,  and  said  unto  him, 
What  said  these  men?  and  from  whence  came  they 
unto  thee?  And  Hezekiah  said.  They  are  come 
from  a  far  country,  even  from  Babylon.  15.  And 
he  said.  What  have  they  seen  in  thine  house?  And 
Hezekiah  answered,  All  the  thinf>s\\\^t  are  in  mine 
house  have  they  seen:  there  is  nothing  among  my 
treasures  that  I  have  not  shewed  them.  16.  And 
Isaiah  said  unto  Hezekiah,  Hear  tiie  word  of  the 
Lord.  17.  Behold,  the  days  come,  that  all  that 
15  in  thine  house,  and  that  which  thy  fathers  have 
laid  tip  in  store  unto  this  day,  shall  be  carried 
into  Babylon:  nothing  shall  be  left,  sailh  the 
Lord.  18.  And  of  thy  sons  that  sliall  issue  from 
thee,  which  thou  shall  beget,  shall  they  take 
away;  and  they  siiall  be  eunnchs  in  the  palace  of 
the  king  of  Babylon.  19.  Tiien  said  Hezekiah 
unto  Isaiah,  Good  is  the  word  of  tiie  Lord  which 
thou  hast  spoken.  And  he  said.  Is  it  not  good, 
if  peace  and  truth  i)e  in  my  days?  20.  And  the 
Test  of  the  acts  of  Hezekiah,  and  all  his  might,  and 


11    KINGS,   XX.  Hezekiahs  Pitty  and  Death 

'how   he  made  a  pool,   and  a  conduit,  ;uid  brought 
water  into    tlie  city,  arc  liiey   not   wrillen   in  tlie 


book  of  tiie  chronicles  of  the  kings  of  Judah? 
21.  And  Hezekiaii  slept  with  his  fatliers:  and 
Manasseli  iiis  son  reigned  in  his  stead. 

Here  is, 

I.  .\n  embassy  sent  to  Hezekiah  by  Ihe  king  of  Babylon,  to 
congratulate  him  on  his  recoveiy,  ti.  12.  The  kings  of  Babylon 
had  hillierto  been  only  deputies  and  tributaries  lo  the  kings  of 
Assyria,  and  Nineveh  was  the  royal  city :  we  find  Babylon  sub- 
ject to  the  king  of  Assyria,  c/t.  17.24.  I5ul  this  king  of  BaliNlon 
began  to  set  up  for  himself,  and,  by  degrees,  things  were  so 
changed,  that  Assyria  became  subject  to  the  kings  of  Babylon, 
This  king  of  Babylon  sent  to  compliment  Hezekiah,  and  ingratiate 
himself  with  him  upon  a  double  account.  1.  Upon  the  account  of 
religion.  The  Babylonians  worshipped  the  sun,  and,  perceiving 
what  honour  their  god  had  done  to  Hezekiah,  in  going  back  for 
his  sake,  they  thought  themselves  obliged  to  do  honour  to  him 
likewise.  It  is  good  having  those  our  friends  whom  we  perceive 
to  be  the  favourites  of  heaven.  2.  Upon  the  account  of  civil 
interest.  If  the  king  of  Babylon  was  now  meditating  a  revolt 
from  the  king  of  Assyria,  it  was  policy  to  get  Hezekiah  into  his 
interest,  in  answer  to  whose  prayers,  and  for  whose  protection, 
heaven  had  given  that  fatal  blow  to  the  king  of  Assyria.  He 
found  himself  obliged  to  Hezekiah,  and  his  God,  for  the  weaken- 
ing of  the  .Assyrian  forces,  and  had  reason  lo  think  he  could  not 
have  a  more  powerful  and  valuable  ally,  than  one  that  had  so 
good  an  interest  in  the  u))per  world.  He  therefore  made  his  court 
to  him  with  all  possible  respect,  by  ambassadors,  letters,  and  a 
present. 

H.  The  kind  entertainment  Hezekiah  gave  to  these  ambassadors, 
«.  13.  It  was  his  duty  to  be  civil  to  them,  and  receive  them  w.th 
the  respect  due  to  ambassadors;  but  he  exceeded,  and  did  .t  to  a 
fault.  1.  He  was  tec  fond  of  them.  He  hearltened  unto  them. 
Tl.ough  they  were  idolaters,  yet  he  became  intimate  with  them, 
was  forward  to  come  into  a  confederacy  w  ith  the  king  their  master, 
and  granted  llieni  all  they  came  for.  He  was  more  open  and  free 
than  he  shoidd  have  bcL-n,  and  stood  not  so  much  upf)n  his  guard. 
What  reason  had  he,  that  was  in  covenant  with  God,  so  eagerly  to 
catch  at  an  alliance  with  a  heathen  prince,  or  to  value  himself  at 
all  upon  his  respectful  notice?  What  honour  could  this  embassy 
add  to  one  whom  God  had  so  highly  favoured,  that  he  should 
please  liimself  so  much  with  it?  2.  He  was  too  fond  of  shewing 
them  his  palace,  his  treasures,  and  his  magazines,  that  thev  might 
see,  and  might  report  to  their  master,  what  a  great  king  he  was, 
and  how  well  worthy  of  the  honour  their  master  did  him.  It  is 
not  said  that  he  shewed  them  the  temple,  the  book  of  the  law, 
and  the  manner  of  his  worship,  that  he  might  proselyte  them  to 
the  true  religion,  which  he  had  now  a  fair  opportunity  of  doing; 
but,  in  compliment  to  them,  lest  that  should  affront  them,  he 
waved  that,  and  shewed  them  the  rich  furniture  of  his  closet,  that 
house  of  his  precious  things,  the  wealth  he  had  heaped  up  since 
the  king  of  Assvria  had  emptied  his  coffers,  his  silver,  and  gold, 
and  spices.  All  the  valuable  things  he  had,  he  shewed  them, 
either  himself  or  by  his  officers.  And  what  harm  was  there  in 
this?  What  is  more  commonly,  and  (as  we  think)  more  innocently, 
done,  than  to  shew  strangers  the  riches  and  rarities  of  a  country.' 
To  shew  our  friends  our  houses  and  their  furniture,  our  gardens, 
stables,  and  libraries?  But  if  we  do  this  in  the  pride  of  our  hearty 
as  Hezekiah  did,  to  gain  applause  from  men,  and  not  giving  praise 
to  God,  it  turns  into  sin  to  us,  as  it  did  to  him. 

III.  The  examination  of  Hezekiah  concerning  this  matter, 
!).  14, 15.  Isaiah,  who  had  often  been  his  comforter,  is  now  his 
re|)rover.  The  blessed  Spirit  is  bolh,  John,  IG.7,0.  Ministers  must 
be  both,  as  there  is  occasion.  Isaiah  spake  in  God's  name,  and 
therefore  called  him  to  account  as  one  having  authority:  "  Who 
are  these?  Whence  come  they?  What  is  their  business?  Wiial 
have  they  seen  ?"     Hezekiaii   not  only  submitted  to  the  examini* 


Uefore  Christ  690. 


II  KINGS,   XX,  XXI. 


Manasseh's  impious  Reiga 


lion,  (did  not  ask  him,  "  Why  should  you  coiicein  yourself,  and 
question  me  about  this  affair?")  but  made  an  ingenuous  confession, 
TliPie  is  nothing  amoiiff  my  treasures  that  1  have  not  shelved  them. 
AVhy  then  did  he  not  brini;  them  to  Isaiah,  and  shew  him  to  them, 
wh(>  was,  witliout  doubt,  the  best  treasure  he  had  in  liis  dominions, 
and  who,  by  his  prayers  and  prophecies,  had  been  instrumental 
in  all  those  wonders  which  these  ambassadors  came  to  inquire 
into?  I  hope  Hezekiah  had  the  same  value  for  Isaiah  now,  that 
he  had  in  his  distress;  but  it  had  become  him  to  shew  it,  by 
bringing  these  ambassadors  to  him  in  the  first  place,  which  might 
have  prevented  the  false  step  he  took. 

IV.  The  sentence  passed  upon  him  for  his  pride  and  vanity, 
and  the  too  great  relish  he  had  of  the  things  of  the  world,  after 
that  intimate  acquaintance  he  had  so  lately  been  admitted  into 
with  divine  things.  The  sentence  is,  r.  17, 18.  1.  That  the 
treasures  he  was  so  proud  of  should  hereafter  become  a  prey,  and 
his  family  should  be  robbed  of  them  all.  It  is  just  wi'li  God,  to 
take  that  from  us  which  we  make  the  matter  of  our  pride,  and 
in  which  we  put  our  confidence.  2.  That  the  king  of  Babylon, 
he  was  so  fond  of  an  alliance  with,  should  be  the  enemy  that 
should  make  a  prey  of  them.  Not  that  it  was  for  this  sin  that  that 
judgment  should  be  brought  upon  them:  the  sins  of  Manasseh, 
\iis  idolatries,  and  murders,  were  the  cause  of  that  calamity;  but 
it  is  now  foretold  to  Hezekiah,  to  convince  him  of  the  folly  of  his 
pride,  and  of  the  value  he  had  for  the  king  of  Babylon,  and  to 
make  him  ashamed  of  it.  Hezekiah  was  fond  of  assisting  the 
king  of  Babylon  to  rise,  and  to  reduce  the  exorbitant  power  of  the 
kings  of  Assyria;  but  he  is  told  that  the  snake  he  is  cherishing 
will,  ere  long,  sting  the  bosom  that  cherishes  it,  and  that  his 
royal  seed  shall  become  the  king  of  Babylon's  slaves  ;  which  was 
fulfilled,  Dan.l.l,&c.  Hezekiah  could  not  have  been  more  mor- 
tified than  by  such  a  thought.  Babylon  will  be  the  ruin  of  those 
that  are  fond  of  Babylon.  Wise  therefore  and  happy  are  they 
that  come  out  from  her,  Rev.  18. 4. 

v.  Hezekiah's  humble  and  patient  submission  to  this  sentence, 
w.  19.  Observe  how  he  argues  hin'iself  into  this  submission. 
3.  He  lays  it  down  for  a  truth,  that  rjood  is  the  tcord  of  the  Lord, 
even  this  word,  though  a  threatening,  for  every  word  of  his  is  so. 
It  is  not  only  .just,  but  good;  for  as  he  does  no  wrong  to  any,  so 
he  means  no  hurt  to  good  men.  "It  is  good;  for  he  will  bring 
good  out  of  it,  and  do  me  good  by  the  foresight  of  it."  We 
should  believe  this  concerning  every  providence,  that  it  is  good,  is 
working  for  good.  2.  He  takes  notice  of  that  in  this  word,  which 
was  good,  that  he  should  not  live  to  see  this  evil,  much  less  to 
share  in  it.  He  makes  the  best  of  the  bad;  "Is  it  not  good? 
Yes,  certainly  it  is,  and  better  than  I  deserve."  Note,  (I.)  True 
penitents,  when  they  are  under  divine  rebukes,  call  them  not  only 
just,  but  good;  not  onlv  submit  to,  but  accept  of,  the  punishment 
of  their  iniquity.  So  Hezekiah  did,  and  by  this  it  appeared  that 
he  was  indeed  humbled  for  the  pride  of  his  heart.  (  2.)  When,  at 
any  time,  we  are  under  dark  dispensations,  or  have  dark  prospects, 
public  or  personal,  we  must  take  notice  of  what  is  for  us,  as  well 
as  of  what  is  against  us,  that  we  may,  by  thanksgiving,  honour 
God,  and  may  in  our  patience  possess  our  own  souls.  (3.)  As  (o 
public  affairs,  it  is  good,  and  we  are  bound  to  think  it  so,  if  peace 
and  truth  be  in  our  days.  That  is,  [1.]  Whatever  else  we  want, 
it  is  good  if  v^■e  have  peace  and  truth;  if  we  have  the  true  religion 
professed  and  protected,  bibles  and  ministers,  and  enjoy  these 
in  peace,  not  terrified  with  the  alarms  of  war  or  persecution. 
[2.]  Whatever  trouble  may  come  when  we  are  gone,  it  is  good  if 
all  be  well  in  our  days.  Not  that  we  should  be  unconcerned  for 
posterity,  it  is  a  grief  to  foresee  evils;  but  we  should  own  that  the 
deferring  of  judsments  is  a  great  favour  in  general ;  and  to  have 
them  deferred  so  long  as  that  we  may  die  in  |)ence,  is  a  particular 
favour  to  us,  for  charily  begins  at  home.  We  know  not  how  we 
shall  bear  the  trial,  and  therefore  have  reason  to  think  it  well,  if 
*e  may  but  get  safe  to  heaven  before  it  comes. 

Lastly,  Here  is  the  conclusion  of  Hezekiah's  life  and  story, 
I'.  20, 21.  In  2  Chronicles,  book  2.  e/i.  29,  30,  and  31.  much  more 
is  recorded  cf  Hezeki-.ih's  work  of  rtformulion  than  is  in  this  book 


of  Kings;  and  it  seems  that  in  the  civil  chroi\icles,  not  now  extant, 
there  were  many  things  recorded  of  his  might,  and  the  good  offices 
he  did  for  Jerusalem,  particularly  his  bringing  water  liy  pipes  into 
the  city.  To  have  water  in  plenty,  without  striving  fur  it,  and 
without  being  terrified  with  the  noise  of  archers  in  the  drawing  of 
it,  to  have  it  at  hand,  and  convenient  for  us,  is  to  be  reckoned  i 
great  mercy,  for  the  want  of  water  would  be  a  great  calainily. 
But  here  this  historian  leaves  him  asleep  with  his  fathers,  and  j 
son  in  his  throne  that  proved  very  untoward;  for  parents  cannot 
give  grace  to  their  children.  Wicked  Ahaz  was  the  son  of  a 
godly  father,  and  the  father  of  a  godly  Bon  ;  holy  Hezekiah  was 
the  son  of  a  wicked  father,  and  the  father  of  a  wicked  son.  When 
the  land  was  not  reformed,  as  it  should  have  been,  by  a  good 
reign,  it  was  plagued  and  ripened  for  ruin  by  a  bad  one ;  yet  then 
tried  again  with  a  good  one,  that  it  might  appear  how  loath  God 
was  to  cut  off  his  people. 


CHAP.  XXI. 

In  this  chapter,  we  have  a  short  hut  sad  account  of  the  reigns  oj  tivo  of  the  kings 
of  Judah,  Manasseh  and  Anion.  I.  Concerning  Manasseh,  all  the  account  ive 
have  of  him  here,  is,  1.  That  he  devoted  himself  to  sin,  to  all  manner  of 
wickedness,  idolatry,  and  murder,  r.  1 .  .9.  and  r.  IG.  2.  That  therefore  God 
derated  him,  and  Jerusalem  for  his  sake,  to  ruin,  «.  10.  .18.  In  the  bonk  of 
Chronicles,  ue  hare  an  account  of  his  troubles,  and  his  repentance.  II.  Con- 
cerning Amon  ue  are  onbj  told  that  he  lired  in  sin,  v.  19.  .22.  Died  quickly 
by  the  sword,  and  left  good  Josioh  his  successor,  t/'.23.  .20.  By  these  twt 
reigns  Jerusalem  uas  much  debauched,  and  much  weakened,  and  so  hastened 
apace  towards  its  destructinu,  trhich  slumbered  not. 


1. 


MANASSEH  iras  twelve  years  old  when  he 
began  to  reign,  and  reigned  fifty  and  five 
years  in  Jerusalem.  And  his  mother's  name  7caa 
Hephzi-bah.  2.  And  he  did  thai  tvltich  was  evil 
in  the  sight  of  tiie  Lord,  afler  the  abominations 
of  the  heathen,  whom  the  Lord  cast  out  before 
the  children  of  Israel.  3.  For  he  built  up  again 
the  high  places  which  Hezekiah  his  father  had 
destroyed;  and  he  reared  np  altars  for  Baal,  and 
made  a  grove,  as  did  Ahab  king  of  Israel;  and 
worshipped  all  the  host  of  heaven,  and  served 
them.  4.  And  he'  built  altars  in  the  house  of  tiie 
Lord,  of  which  tlie  Lord  said,  In  Jerusalem  will 
I  put  tny  name.  5.  And  he  built  altars  for  all  tiie 
iiost  of  heaven  in  the  two  courts  of  the  house  of 
the  Lord.  6.  And  he  made  his  son  pass  through 
the  fire,  and  observed  times,  and  used  enchant- 
ments, and  dealt  with  familiar  spirits  and  wizards: 
he  wrought  much  wickedness  in  the  sight  of  the 
Lord,  to  provoke  Jiim  to  anger.  7.  And  he  set  a 
graven  image  of  the  grove  that  he  had  made  in 
the  house,  of  which  the  Lord  said  to  David,  and 
to  Solomon  his  son.  In  this  house,  and  in  Jerusa- 
lem, which  I  have  chosen  out  of  all  tribes  of 
Israel,  will  I  put  my  name  for  ever:  8.  Neither 
will  I  make  the  feet  of  Israel  move  any  more  out 
of  the  land  which  I  gave  their  fathers  :  only  if  tiiey 
will  observe  to  do  according  to  all  that  I  have  com- 
manded them,  an(/  accordiiii;-  to  all  the  law  that 
my  servant  Moses  comtnanded  them.  9.  But  they 
hearkened  not:  and  Manasseh  seduced  them  to  do 


iielore  Ciuist  690 


11   IvlNfJS.  XXI. 


Maiiasseh's  Kiiiii  [miUii.! 


more  evil  than  did  Uie  nations  whom  tlio  Loud 
ilestroyed  before  the  children  of  Israel. 

How  delightful  were  our  meditations  on  llie  last  reign!  How 
/iiauv  pleasing  views  had  we  of  Sion  in  its  silory,  that  is,  in  its 
ptiiity  and  in  its  triumphs,  of  the  king  in  his  beauty!  For  the 
reference  (lsa.33.17.)  is  to  Hezeliiah  ;  and,  as  it  follows  there, 
V.  20.  Jerusalem  was  a  qnict  habitation,  because  a  city  of  righteous- 
ness, Isa.  1.2G.  But  now  we  have  melancholy  work  upon  our 
hands,  unpleasant  ground  to  travel,  and  cannot  hut  drive  heavily. 
Hnui  is  the  gold  become  dim,  and  the  most  fine  gold  changed!  The 
beauty  of  Jerusalem  is  stained,  and  all  her  glory,  all  her  joy,  sunk 
and  gone.  These  verses  give  such  an  account  of  this  reign,  as 
make  it,  in  all  respects,  the  reverse  of  the  last,  and,  in  a  manner, 
the  ruin  of  it. 

I.  Manasseh  began  young.  He  was  but  twelve  gears  old  uhen 
he  began  to  reign,  v.\.  born  when  his  father  was  about  forty-two 
years  old,  three  years  after  his  sickness.  If  he  had  sons  before, 
eilher  they  were  dead,  or  set  by  ns  unpromising.  As  yet,  they 
knew  of  nothing  bad  in  him,  and  they  hoped  he  would  i>rove  good  ; 
but  he  proved  very  bad,  and  perhaps  his  coming  to  the  crowni  so 
young  might  help  to  make  it  so,  which  vet  will  bv  no  means  excuse 
him,  for  his  grandson  Josiah  came  to  it  younger  than  he,  and  yet 
acted  well.  But  being  young,  1.  He  was  jHiffed  up  with  his  nonour, 
and  proud  of  it;  and,  thinking  himself  very  wise,  because  he  was 
very  great,  valued  himself  upon  his  undoing  what  his  father 
had  done.  It  is  too  common  for  novices  to  be  lifted  up  with 
pride,  and  so  to  fall  into  the  condemnation  of  the  devil. 
2.  He  was  easily  wrought  upon  and  drawn  aside  by  seducers, 
that  lay  in  wait  to  deceive.  Thev  that  were  enemies  to 
Hezekiah's  reformation,  and  retained  an  affection  foi  the  old 
idolatries,  flattered  him,  and  so  gained  his  ear,  and  used  his 
power  at  their  pleasure.  Manv  have  been  undone  by  coming 
too  soon  to  their  honours  and  estates. 

n.  He  reigned  long,  longest  of  any  of  the  kings  of  Judah, 
(ifty-five  years.  "This  was  the  only  very  bad  reign  that  was  a 
long  one;  Joram's  was  but  eight  years,  and  Ahaz's  sixteen;  as  for 
Manasseh's,  we  hope  that  in  the  beginning  of  his  reign,  for  some 
time,  affairs  continued  to  move  in  the  course  that  his  father 
left  them  in;  and  that  in  the  latter  end  of  his  reign,  after  his 
repentance,  religion  got  head  again;  and,  no  doubt,  when  things 
were  at  the  worst,  God  had  his  remnant  that  kept  their  integrity. 
Though  he  reigned  long,  yet,  some  of  this  time,  lie  was  a  prisoner 
in  Babylon,  which  may  well  be  looked  upon  as  a  drawbacic  from 
these  years,  though  they  are  reckoned  in  the  number,  because  then 
he  repented,  and  began  to  reform. 

in.  He  reigned  very  ill.  1.  He  did  that  which  tvas  evil  in  the 
sight  of  t lie  Lord;  andwiiich,  having  been  well  educated,  he  could 
not  hut  know  was  so;  v. 2.  He  urought  mucli  wickedness  in  the 
sight  of  the  Lord,  as  if  on  purpose  to  provoke  him  to  anger,  v.  6. 
2.  He  didafter  the  abominations  of  the  heathen,  v.l.  and  as  did 
Ahab,  I'.  3.  not  taking  warning  by  the  destruction  both  of  the 
nations  of  Canaan,  and  the  house  of  Ahab,  for  their  idolatry;  nay, 
V.  9.  he  did  more  evil  than  did  the  nations  whom  the  Lord  destroyed. 
When  the  holy  seed  degenerate,  they  are  commonly  worse  than  the 
worst  of  the  profane. 

More  particularly,  (1.)  He  rebuilt  the  high  places  ichicli  kis 
father  had  destroyed,  r.  3.  Thus  did  he  trample  upon  the  dust, 
and  affront  the  memory,  of  his  worthy  father,  though  he  knew  how 
much  he  was  favoured  of  God,  and  honoured  of  men.  He 
concurred,  it  is  probable,  with  Rab-shakeh's  sentiments,  c/i.  18.22. 
lliat  Hezekiah  had  done  ill  in  destroying  those  high  places,  and 
pretended  the  honour  of  God,  and  the  edification  and  convenience 
of  the  people,  in  rebuilding  them.  This  he  began  with,  but 
proceeded  to4hat  which  was  much  worse :  for,  ( 2.)  He  set  up  other 
gods,  Baal  SluA  Ashtaroth,  (which  «e  translate  a  grove,)  and  all 
the  host  of  heaven,  the  sun  and  moon,  the  other  planets,  and  the 
constellations;  these  he  worshipped  and  served,  t>. 3.  gave  their 
names  to  the  images  he  made,  and  then  did  homage  to  them,  and 
praysd  for  help  from  them.     To  these  he  built  altars,  ».6.  and 


offered  sacrifices,  no  doubt,  on  these  altars.  (3.)  He  made  his  sun 
])ass  through  the  Jire,  by  which  he  dedicated  liim  a  votary  lo 
Moloch,  in  contempt  of  the  seal  of  circumcision  by  which  he  had 
been  dedicated  to  (jod.  (4.)  He  made  the  devil  liis  oracle,  and, 
in  contempt  both  of  Urim  and  prophecy,  he  used  enchantments  and 
dealt  with  familiar  spirits,  v.  0.  like  Saul.  Conjurers  and  fortune- 
tellers, who  pretended,  by  the  stars  or  the  clouds,  lucky  and 
unlucky  days,  good  and  bad  omens,  the  flight  of  birds,  or  the 
entrails  of  beasts,  to  foretell  things  to  come,  were  great  men  with 
him,  his  intimates,  his  confidants  ;  their  arts  pleased  his  fancy,  and 
gained  his  belief,  and  his  counsels  were  under  their  direction, 
(5.)  We  find  afterward,  u.lG.  that  he  shed  innocent  blood  very 
much  in  gratification  of  his  own  passion  and  revenge;  some, 
perhaps,  were  secrejly  murdered,  others  taken  off  by  colour  of  law. 
Probably,  much  of  the  blood  he  shed  was  theirs  that  opposed 
idolatry,  and  witnessed  against  it,  that  would  not  hqw  the  knee  to 
Baal.  The  blood  of  the  prophets  is,  in  a  particular  manner,  charged 
upon  Jerusalem,  and  it  is  probable  that  he  put  to  death  many  of 
them.  The  tradition  of  the  Jews  is,  that  he  causeil  the  prophet 
Isaiah  to  be  sawn  asunder;  and  many  think  the  apostle  refers  to 
that,  Heb.  11.37.  where  he  speaks  of  those  that  had  so  suffered. 

Three  things  are  here  mentioned  as  aggravations  of  Manasseh's 
idolatry.  [  1.]  That  he  set  up  his  images  and  altars  in  the  house  of 
the  Lord,  v.  4.  in  the  two  courts  of  the  temple,  i'.5.  in  the  very 
house  of  which  God  had  said  to  Solomon,  Here  teill  I  put  my  name, 
V.I.  Thus  he  defied  God  to  his  face,  and  impudently  affronted 
him  with  his  rivals  immediately  under  his  eye,  as  one  that  was 
neither  afraid  of  God's  wrath,  nor  ashamed  of  his  own  folly  and 
wickedness.  Thus  he  desecrated  what  had  been  consecrated  to 
God,  and  did,  in  effect,  turn  God  out  of  his  own  house,  and  put 
the  rebels  in  possession  of  it.  Thus,  when  the  faithful  worshippers 
of  God  came  to  the  place  he  had  appointed  for  the  performance  of 
their  duly  to  him,  they  found,  to  their  great  grief  and  terror,  other 
gods  ready  to  receive  their  offerings.  God  had  said  that  here  he 
would  record  his  name,  here  he  would  put  it  for  ever,  and  here  it 
was,  accordingly,  preserved,  while  the  idolatrous  altars  were  kept 
at  a  distance  :  but  Manasseh,  by  bringing  them  into  God's  house, 
did  what  he  could  to  altar  the  property,  and  to  make  the  name  of 
the  God  of  Israel  to  be  no  more  in  remembrance.  [2.]  That 
hereby  he  put  a  great  slight  upon  the  word  of  God,  and  his 
covenant  with  Israel.  Observe  the  favour  he  had  shewed  to  that 
people,  in  putting  his  name  among  them — the  kindness  he  intended 
them,  never  to  make  them  move  out  of  that  good  land — and  the 
reasonableness  of  his  expectations  from  them,  only  if  they  will 
observe  to  do  according  to  all  that  I  have  commanded  them,  t;.  7,8. 
Upon  these  good  terms  did  Israel  stand  with  God,  and  had  as  fair 
a  prospect  of  being  happy  as  any  people  could  have:  but  titey 
hearkened  not,  v.O.  They  would  not  be  kept  close  to  God,  eilher 
by  his  precepts  or  by  his  promises,  both  were  cast  behind  their 
back.  [3.]  'That  hereby  he  seduced  the  people  of  God,  debauched 
them,  and  drew  them  into  idolatry,  v.Q.  he  made  Judah  to  sin,  v.  11. 
as  Jeroboam  had  made  Israel  to  sin.  His  very  example  was  enough 
to  corrupt  the  generality  of  unthinking  people,  who  would  do  as 
their  king  did,  right  or  wrong.  All  that  aimed  at  preferment 
would  do  as  the  court  did  ;  and  others  thought  it  safest  to  comply, 
for  fear  of  making  their  king  their  enemy.  Thus,  one  way  or 
other,  the  holy  city  became  a  harlot,  and  Manasseh  made  her  so. 
Those  will  have  a  great  deal  to  answer  for,  that  not  only  are  wicke**- 
themselves,  but  help  to  make  others  so. 

10.  And  the  Lord  spake  by  his  servants  the 
prophets,  saying,  11.  Because  Manasseh  king  of 
Judah  hatli  done  these  abominations,  and  Iiath 
done  wickedly  above  all  that  the  Ainorites  did, 
which  ivere  before  him,  and  hath  made  Judah  alsd 
to  sin  with  his  idols  ;  12.  Therefore  thus  saith  thf^ 
Lord  God  of  Israel,  Behold,  I  am  bringing  suck 
I  evil  npon  Jerusalem   and  Judah,   that   whosoeve/ 


(Jefore  Christ  643. 

heareth  of  it,  botli  his  ears  siiall  tingle.  13.  And  I 
will  stretch  over  Jerusalem  the  line  of  Samaria,  and 
the  plummet  of  the  house  of  Ahab:  and  1  will  wipe 
Jerusalem  as  a  man  wipeth  a  dish,  wiping-  it,  and 
turning  it  upside  down.  14.  And  I  will  forsake 
the  remnant  of  mine  inheritance,  and  deliver  them 
into  the  hand  of  their  enemies ;  and  they  shall 
become  a  prey  and  a  spoil  to  all  their  enemies  ; 
15.  Because  they  have  done  that  which  was  evil  in 
my  sight,  and  have  provoked  me  to  anger,  since 
the  day  their  fathers  came  forth  out  of  Egypt,  even 
unto  this  day.  16.  Moreover  Manasseh  shed  inno- 
cent blood. very  much,  till  lie  had  filled  Jerusalem 
from  one  end  to  another;  beside  his  sin  wherewith 
he  made  Judah  to  sin,  in  doing  that  ivhich  ivus  evil 
in  the  sight  of  the  Lord.  17.  Now  the  rest  of  the 
acts  of  Manasseh,  and  all  that  he  did,  and  his  sin 
that  he  sinned,  are  they  not  written  in  the  book  of 
the  chronicles  of  the  kings  of  Judali?  18.  And 
Manasseh  slept  with  his  fathers,  and  was  buried 
in  the  garden  of  his  own  house,  in  the  garden  of 
Uzza :  and  Amon  his  son  reigned  in  his  stead. 


Here  is  the  doom  of  Jndah  and  Jerusalem  read,  and  il  is  a  heavy 
doom.  The  prophets  were  sent,  in  the  first  place,  to  teach  them 
the  knowledge  of  God,  to  remind  them  of  their  duty,  and  direct 
them  in  it;  if  they  succeeded  not  in  that,  their  next  work  was  to 
reprove  them  for  their  sins,  and  to  set  them  in  view  before  tlieni. 
Ihat  they  might  re))enl  and  rifonii,  and  refiirii  to  their  duty:  if  in 
this  they  prevailed  not,  hut  sinners  went  on  frowardly,  their  next 
vork  was  to  foretell  the  judgments  of  God,  that  the  terror  of  them 
might  awaken  those  lo  repentance  who  would  not  be  made  sensible 
of  the  obligations  of  his  love,  or  else  that  the  execution  of  them,  in 
Iheir  season,  might  be  a  demonstration  of  the  divine  mission  of  the 
prophets  that  foretold  them.  The  prophets  were  deputed  judges 
to  those  that  would  not  hear  and  receive  them  as  teachers.  We 
have  here, 

I.  A  recital  of  the  crime:  the  indictment  is  read,  upon  which  the 
judgment  is  grounded,  v.  11.  Manasseh  has  done  wickedly  himself, 
though  he  knew  better  things,  has  even  justified  the  Amorites, 
whose  copy  he  wrote  after,  by  outdoing  them  in  impieties,  and 
debauched  the  people  of  God,  whom  he  has  taught  to  sin,  and 
forced  to  sin;  and,  beside  that,  (though  that  was  bad  enough,)  he 
has  filled  Jeiusalem  with  innocent  blond,  v.\Q.  has  midtiplied  his 
murders  in  every  corner  of  Ihe  city,  and  filled  the  n)easurc  of  Jeru- 
salem's blood-guiltiness  (Matth.23.  32.)  up  to  the  brim,  and  all 
this,  against  the  crown  and  dignity  of  the  King  of  kings,  the  peace 
of  his  kingdom,  and  the  statutes  in  these  cases  made  and  provided. 

II.  A  prediction  of  the  judgment  God  would  bring  upon  Ihem 
for  this.  They  have  done  that  ivhich  was  evil,  and  therefore  I  am 
bringing  evil  vpon  them,  u.  12.  it  will  come,  and  it  is  not  far  off. 
The  judgment  should  be,  l.Very  terrible  and  amazing,  the  very 
leport  of  it  should  make  mens  ears  to  tingle,  ti.  12.  that  is,  their 
h-^ai'ts  to  tremble.  It  should  make  a  great  noise  in  the  world,  and 
oc.':asion  many  speculations.  2.  It  should  be  copied  out  (as  the  sins 
of  Jerusalem  had  been)  from  Samaria,  and  the  house  of  Ahab, 
p.  13.  When  God  lays  righteousness  to  the  line,  it  shall  be  the 
line  of  Samaria,  measuring  out  to  Jerusalem  that  which  had  been 
the  lot  of  Samaria;  when  he  lays  judgment  to  the  plummet,  it 
shall  be  the  pbimmet  of  the  house  of  Ahab,  marking  out  for  the 
same  ruin  to  which  that  wretched  family  was  devoted.  See 
Isa.  28.17.  Note,  Those  who  resemble  and  imitate  others  in  their 
MUB,  nnist  expect  to  fare  as  they  fared.  3.  That  it  should  be  an 
utter  destruction :   '  'nill  wipe  it  as  a  viun  wipes  a  dish.     This 


II  KINGS,  XXI. 


Amon's  Reign  and  Death. 

intimates,  (l.)Thal  every  thing  should  be  put  into  disorder,  and 
their  state  subverted ;  they  should  be  turned  upside  down,  and  all 
their  foundations  put  out  of  course.  (2.)  That  the  city  should  be 
emptied  of  its  inhabitants,  which  had  been  the  fillh  of  it,  as  a 
dish  is  emptied  when  it  is  wiped :  they  shall  all  be  carried  captive, 
the  land  shall  enjoy  her  sabbaths,  and  be  laid  by  as  a  dish  when 
it  is  wiped.  See  the  comparison  of  the  boiled  pot,  not  much 
unlike  this,  Ezek.24.1 .  .14.  (3.)  That  yet  this  should  be  in  order 
to  the  purifying,  not  the  destroying,  of  Jerusalem.  The  dish  shall 
not  be  dropt,  nor  broken  to  pieces,  or  melted  down,  but  only 
wiped.  This  shall  be  the  fruit,  the  taking  away  of  the  sinners 
first,  and  then  of  the  sin.  4.  That  therefore  lliey  should  be 
destroyed,  because  they  should  be  deserted,  t).  14.  /  will  forsake 
the  retnnant  of  mine  inheritance.  Justly  are  those  that  forsake 
God,  forsaken  of  him  ;  nor  does  he  ever  leave  any,  till  they  have 
first  left  him:  but  when  God  has  fors;iken  a  people,  their  defence 
is  departed,  and  they  become  a  prey,  an  easy  prey,  to  all  their 
enemies.  Sin  is  spoken  of  here  as  the  al))ha  and  omega  of  their 
miseries.  ( 1.)  Old  guilt  came  in  remembrance,  as  that  which  began 
to  fill  the  measure,  v.  15.  They  have  provoked  me  to  anger  from 
their  conception  and  birth  as  a  people,  since  the  day  iheir  fathers 
came  out  of  Egypt.  The  men  of  this  generation,  treading  in  their 
fathers'  steps,  are  justly  reckoned  with  for  their  fathers'  sins. 
(2.)  The  guilt  of  blood  was  it  that  filled  the  measure,  n.l6. 
Nothing  has  a  louder  cry,  nor  brings  a  sorer  vengeance,  than  that. 
This  is  all  we  have  here  of  Manasseh ;  he  stands  convicted  and 
condemned  ;  \nd  we  hope  in  the  book  of  Chronicles  to  hear  of  his 
repentance,  and  acceptance  with  God.  Mean  time,  we  must  be 
content,  in  this  place,  to  have  only  one  intimation  of  his  repent- 
ance, (for  so  we  are  willing  to  take  it,)  that  he  was  buried,  it  is 
likely  by  his  own  order,  in  the  garden  of  liis  own  hovse,  v.  18.  for, 
being  truly  humbled  for  his  sins,  he  judged  himself  »o  more  worthy 
to  be  called  a  son,  a  son  of  David,  and  therefore  not  worthy  to 
have  even  his  dead  bodji'  buried  im  the  sepulchres  of  his  fathetv 
True  penitents  take  shame  to  iheniselves,  Kot  honour;  vet,  liaiiiig 
lost  the  credit  of  an  innocent,  the  credit  of  a  penilent  vviis  the  next 
best  he  was  capable  of;  and  belter  it  is,  and  more  honourable,  for 
a  sinner  to  die  repenting,  and  be  buried  in  a  garden,  than  to  die 
impenitent,  and  be  buried  in  the  abbey. 

If).  Amon  was  twenty  and  two  years  old  when 
he  began  to  reign,  and  he  reigned  two  years  in 
Jernsalem.  And  his  mother's  name  tras  Meshulle- 
meth,  the  daughter  of  Haruz  of  Jotbah.  20.  And 
be  did  that  ii-Jiich  was  evil  in  the  sight  of  the 
Lord,  as  his  father  Manasseh  did.  21.  And  he 
walked  in  all  the  way  that  his  father  walked  in, 
and  served  the  idols  that  his  father  served,  and 
worshipped  them  :  22.  And  he  forsook  the  Lord 
God  of  his  fathers,  and  walked  not  in  the  way  of 
the  Lord.  23.  And  the  servants  of  Amon  conspired 
against  him,  and  slew  the  king  in  his  own  houKe. 

24.  And  the  people  of  the  land  slew  all  them  thai 
had  conspired  against  king  Amon  ;  and  the  people 
of  the  land  made  Josiah  his  son  king  in  his  stead. 

25.  Now  the  rest  of  the  acts  of  Amon  which  he 
did,  are  they  not  written  in  the  book  of  the  chro- 
nicles of  the  kings  of  Judah?  26.  And  he  was 
buried  in  his  sepulchre  in  the  garden  of  Uzza; 
and  Josiah  liis  sou  reigned  in  his  stead.- 

Here  is  a  short  account  of  Ihe  short  and  inglorious  reign  ot 
Amon,  the  son  of  Manasseh.  Whether  Manasseh,  in  his  blind 
and  brutish  zeal  for  his  idols,  had  sacrificed  his  other  sons;  or  whe- 
ther, having  been  dedicated  to  his  idols,  they  were  refused  by  the 


Del  ore  Clirisl  (311. 


II  KINGS, 


people,  so  if   was,  that  his  successor  was  a  son  iiol   horn   lili  he 
was  fortv-five  vears  old.     Ami  of  him  we  are  here  toki, 

I.  Tliiit  his  reia,!!  was  verv  wicked.  He  forr.nok  the.  God  nj'  his 
frilhers,  r.2'2.  disoheyed  llie  coniniaiids  given  to  his  fathers,  and 
rii.«cl:iimed  the  covenant  niadewilh  his  fathers,  and  walked  not  in 
the  teaii  nf  tlie  Lord,  hut  in  all  the  jcay  which  his  father  icalked  in, 
I-.  01).  "il.  He  trod  in  llie  steps  of  his  father's  idolatry,  and  revived 
th;.t  which  he,  in  the  latter  end  of  his  days,  had  put  down.  Note, 
Those  who  set  had  examples,  tliongh  they  may  repent  tliemselves, 
v.i'  cannot  he  sure  that  those  whom  they  liave  drawn  into  sin  by 
their  example,  will  repent;  it  is  often  otherwise. 

2.  That  his  end  was  very  tragical.  He  having  rehelled  against 
God,  his  own  servants  conspired  against  him,  and  slew  him; 
probahlv,  upon  some  personal  disgust,  when  he  had  reigned  but 
two  years,  r.23.  His  servants,  who  should  have  guarded  him, 
murdered  him;  his  own  house,  that  siiould  have  been  his  castle  of 
defence,  was  the  place  of  his  execution.  He  had  jirof.aned  God's 
house  with  his  idols,  and  now  God  suffered  his  own  house  to  be 
polluted  with  his  blood.  How  unrighteous  soever  they  were  that 
did  it,  God  was  righteous,  who  suffered  it  to  lie  done. 

Two  things  the  people  of  the  land  did,  bv  their  reprcsenlati'ves, 
hereupon.  (1.)  Tliev  <lid  justice  on  the  traitors  that  had  slain  the 
king,  and  put  them  to  death  ;  for,  though  he  was  a  bad  liing,  he 
was  their  king,  and  it  was  a  part  of  their  allegiance  to  him  to 
avenge  his  death.  Thus  ihev  cleared  themselves  from  having  anv 
hand  in  the  crime,  and  did  what  was  incumbent  on  them  to  deter 
others  from  the  like  vilianous  practices.  (2.)  They  did  a  kind- 
ness to  themselves,  in  mahittr/  Jnsiah  his  son  king  in  his  stead, 
whom,  probahlv,  the  conspirators  had  a  design  to  put  by:  but  the 
people  stood  bv  him,  ami  settled  iiitn  in  the  throne:  encouraged, 
it  may  be,  by  the  indications  he  gave,  even  in  his  earlv  days,  of  a 
gooA  disposition.  Now  thev  made  a  happy  channe,  from  one  of 
the  worst,  to  one  of  the  best,  of  ail  the  kings  of  Judah.  "Once 
more,"  savs  God,  "they  shall  be  tried  with  a  reformation:  and 
if  that  succeed,  well ;  if  not,  then,  after  that,  I  will  cut  them  down." 
Anion  was  buried  in  the  same  garden  where  his  father  was,  i'.26. 
If  his  father  put  himself  under  that  humiliation,  the  people  will 
put  him  under  it. 


CHAP.  XXII. 

This  chapter  begins  the  story  of  the  rf/«7i  of  pumt  /cfHff  Josiah,  whose  goodness 
ihines  the  brighter,  because  it  t-ame  jttst  after  sn  jniich  irtcUedncss,  which  he 
had  the  Itonour  to  reform  ;  and  just  before  so  f^reat  a  destruction,  which  yet  he 
had  not  the  huuniir  to  prerent.  llcve,  after  his  general  character,  v.  \,2.  we 
hare  a  parliciibir  account  nf  the  respect  he  paid,  1.  To  God's  liouse,  which  he 
repaired,  r.  3.  T.  1 1.  To  f Soil's  book,  which  he  was  much  affected  trith  the 
reading  of,  r.  8, 11.  ///.  To  God's  viesseni^ers,  whom  he,  thereupon,  con- 
sulted, V,  12,  1 1.  And  by  whom  he  received  frowi  God  an  ansu-er,  threatening 
Jerusalem  s  destruction,  r.  l.i,17.  bat  promising  favour  to  him,  f.  18,20. 
Upon  which,  he  set  about  that  glorious  work  of  rcfurr.iation,  which  we  hare  an 
account  of  in  the  next  chapter. 

1.  TOSI.AH  H^as  eight  yeai-s  old  when  he  began  to 
•9  reign,  and  he  reigned  thirty  and  one  years 
in  Jerusalem.  And  his  mother's  name  ?r<7s  Jedidaii, 
the  daughter  of  Adaiah  of  Boscath.  2.  And  he 
did  t/tnt  which  was  right  in  the  sight  of  the  Lord, 
and  walked  in  all  the  way  of  David  his  father,  and 
turned  not  a.side  to  the  right  hand  or  to  the  left. 
3.  And  it  came  to  pass  in  the  eighteenth  year  of 
kinii- Josiah,  that  the  king  sent  Shaphan  the  son  of 
Azaliali,  the  son  of  Meslnillain,  tlie  scrihe,  to  the 
house  of  llie  Lord,  saying,  4.  Go  up  to  Hilkiah 
the  high  priest,  that  he  may  sum  the  silver  whicli 
is  brought  into  the  house  of  the  Lord,  which  the 
keepers  of  the  door  iiave  gathered  of  the  people  : 
5.  And  let   them  deliver  it  into    the  hand   of  the 

VOL.     II.  -  2.' 


XXI,  XXII.  Josiah's  pious  Reign. 

doers  of  the  work,  tlial  have  the  oversight  of  the 
house  of  the  Lord:  and  let  them  give  it  to  the 
doers  of  the  work  which  is  in  the  house  of  tiie 
Lord,  to  repair  the  breaches  of  the  house. 
6.  Unto  carpenters,  and  builders,  and  masons, 
and  to  buy  timber  and  hewn  stone  to  repair  the 
house.  7.  Howbeit  there  was  no  reckonin":  marie 
with  them  of  the  money  that  was  delivered  into 
their  hand,  because  they  dealt  faithfully.  8.  And 
Hilkiah  the  high  priest  said  unto  Shaphan  the 
scribe,  I  have  found  the  book  of  the  law  in  the 
house  of  the  Lord.  And  Hilkiah  gave  the  book 
to  Shaj)han,  and  lie  read  it.  9.  And  Siiaphan 
the  scribe  came  to  the  king,  and  brought  the 
king  word  agam,  anfl  said.  Thy  servants  have 
gatiiered  the  money  that  was  found  in  the  house, 
and  have  delivered  it  into  the  hand  of  them  tiiat 
do  the  work,  that  have  the  oversight  of  the  house 
of  the  Loud.  10.  And  Shaphan  the  scribe  shewed 
the  king,  saying,  Hilkiah  the  priest  hath  delivered 
me  a  book.  And  Siiaphan  read  it  before  the 
king. 

Concerning  .fosiah,  we  are  here  tokl, 

I.  That  he  was  very  voii/ig  when  he  becfan  to  ifign,  r.  1.  but 
eight  years  old.  Solomon  savs,  fViie  vnlo  thee,  O  land,  when  thy 
king  is  a  child;  but  lKip|)v  art  th.ou,  O  land,  when  thv  king  is 
snch  a  child.  Our  Euglisii  Israel  had  once  a  king  lluit  was  such 
a  child,  Edward  VI.  Josiah,  being  \ourig,  had  not  received  any 
bad  impressions  from  the  example  of  his  father  ami  grandfather, 
but  soon  saw  their  errors,  and  God  gave  him  grace  to  take  warn- 
ing by  them.      See  Ezek.  \H.  14,  <Src. 

II.  That  he  did  that  wltich  was  right  in  the  sight  of  the  Lord, 
v.'2.  Seethe  sovereignty  of  divine  grace :  the  father  passed  bv 
and  left  to  perish  in  his  sin;  the  son  a  chosen  vessel.  See  the 
triumphs  of  that  grace;  Josiah  born  of  a  wicked  father,  no  good 
education,  nor  good  example  given  him,  but  many  about  him,  who 
no  doubt,  advised  him  to  tread  in  his  father's  steps,  and  few  that 
gave  him  anv  good  counsel:  and  yet  the  grace  of  God  makes  liiin 
an  eminent  saint,  cuts  him  njf  f rem  the  wild  olive,  and grnffs  him 
in/o  /he  good  olive,  Rom.  11, '24.  Nothing  is  too  hard  for  that 
grace  to  do.  He  walked  in  a  good  \\av,  and  turned  not  aside 
(as  some  of  his  prc<iecessors  had  done  who  begun  well)  to  the 
right  hand  or  to  the  left:  there  are  errors  on  l)oth  hands,  lint  (iod 
kept  him  in  the  right  way,  he  fell  not  either  into  superstition  or 
|)rofaiieness. 

HI.  That  he  took  care  for  the  repair  of  the  temple.  This  he  did 
ill  the  18ih  vear  of  his  reign,  d.  3.  compare  2Chron.34.8.  He 
began  much  sooner  to  seeh  the  Lord,  as  appears,  2Chron.3t.3. 
but  it  is  to  be  feare<i  the  work  of  reformation  went  slowly  on,  and 
met  with  much  opposition,  so  that  he  could  not  effect  what  he  desired 
and  designed,  till  his  power  was  thoroughly  confirmed.  The  con- 
sideration of  the  time  we  uuaMiidably  lost  in  our  minority  should 
quicken  us,  when  we  come  to  years,  to  act  with  so  much  the  more 
vigour  in  the  service  of  God.  Having  begun  late,  we  had  need 
work  hard ;  he  sent  Shaphan,  the  secretarv  <il  state,  to  Hilkiah  the 
high  priest,  to  take  an  account  of  the  money  that  was  collected 
for  this  use  by  the  door-keepers,  v.  4.  for,  it  seems,  thev  took 
much  the  same  way  of  raising  the  monev  that  Joash  took,  ch.  12.  9. 
When  people  gave  by  a  little  at  a  time,  the  burthen  was  insensible, 
and,  the  contribution  being  voluntarv,  it  was  not  complained  of. 
This  money,  so  collected,  he  ordered  him  to  lay  out  for  the  repair 
of  llie  temple,  v.  5,  6.  And  now,  it  seems,  the  workmen  (as  in 
the  days  of  Joash)  acquitted  themselves  so  well,  that  there  icos 
no  rtckoning  made  leith  them,  f.  7.  which  is  certainly  inenlioQed 


Before  Clnist  023. 


II  KINGS,  XXII. 


The  Book  of  the  Law  read. 


to  the  praise  of  lite  workmen,  that  tliey  oaiiied  siitli  a  reputation 
for  lionesty,  but  «lietl)er  to  the  praise  of  those  that  ein|)loye(t  them 
I  know  not;  a  man  should  count  money,  («e  s;iv,)  aficr  his  own 
father;  it  had  not  hoen  amiss  lo  ha.\e  reckoned  with  the  uwrlmicn, 
that  others  also  might  be  satisfied  of  their  honestv. 

IV.  That,  in  the  i-epairing  of  the  temple,  the  book  of  the  law  was 
happilv  found  and  brou!;ht  to  the  king-,  r.8,10.  Some  think  it 
was  tile  autosiraph,  or  original  manuscript,  of  the  five  books  of 
IMoscs,  under  Ids  own  hand;  others  think  it  was  onlv  an  ancient 
and  aiilheiitic  copy  ;  most  likely  it  was  that  which,  by  the  com- 
mand of  Moses,  was  laid  up  in  the  most  holv  place.  Dent.  31 .  24,  Sec. 

1.  It  seems,  this  book  of  the  law  was  lost  and  missing,  either 
it  was  carelessly  mislaid  and  neglected,  thrown  by  into  a  corner, 
(as  some  throw  their  Bibles,)  by  those  that  knew  not  the  value  of 
it,  and  forgotten  there  ;  or,  it  was  malicionsly  concealed  by  some 
of  the  idolatrous  kings,  or  their  agents,  who  were  restrained  by 
the  providence  of  God,  or  their  own  consciences,  from  burning 
and  desli-oying  it,  but  buried  it,  in  hopes  it  would  never  see  the 
light  again;  or,  (as  some  think,)  it  was  carefully  laid  up  by  some 
of  its  friends,  lest  it  shoidd  fall  into  the  hands  of  its  enemies: 
whoever  were  the  instruments  of  its  preservation,  we  ought  to 
acknowledge  the  hand  God  in  it;  if  this  was  the  only  authentic 
copy  of  the  Pentateuch  then  in  being,  which  had  (as  I  may  sav) 
so  narrow  a  turn  for  its  life,  and  was  so  near  perishing,  I  wonder 
the  hearts  of  all  good  people  did  not  tremble  for  that  sacred 
treasure,  as  Eli's  for  the  ark,  and  I  am  sure  we  now  have  reason  to 
thank  God,  upon  our  knees,  for  that  happy  providence  by  which 
Hilkiah  had  found  this  book  at  this  time,  found  it  when  he  sought 
it  Dot,  Isa.  ().').  1.  If  the  holy  scriptures  had  not  been  of  God, 
they  had  not  been  in  being  at  this  day;  God's  care  of  the  Bible, 
is  a  pliiin  inilication  of  his  interest  in  it. 

2.  Whether  this  was  the  only  authentic  copy  in  being  or  no,  it 
seems,  the  things  contained  in  it  were  new,  botli  to  the  king  himself 
and  to  the  high  |)riest,  for  the  king,  upon  the  reading  of  it,  rent 
his  clothes;  we  have  reason  to  think  the  command  for  the  king's 
writing  a  co|)y  of  the  law,  and  that  for  the  public  reading  of  the 
law  every  seventh  year,  Dent.  17. 18. — 31.10,11.  had  neither  of 
them  been  observed  of  a  long  time,  and  when  the  instituted  means 
of  keeping  up  religion  arc  neglected,  religion  itself  will  soon  goto 
decay;  yet,  on  the  other  hand,  if  the  book  of  the  law  was  lost, 
is  seems  difficult  to  determine  what  rule  Josiah  went  by  in  doing 
that  which  was  vUiht  in  the  sight  of  the  Lord,  and  how  the 
priests  and  people  kept  up  the  rites  of  their  religion:  I  am  apt  to 
think  that  the  peoi>le  generally  took  up  with  abstracts  of  the 
law,  like  our  abridgements  of  the  statutes,  which  the  priests,  to 
save  themselves  the  trouble  of  writing,  anc"!  the  people  of  reading, 
the  book  at  large,  had  furnished  them  with;  a  sort  of  ritual, 
directing  them  in  the  observances  of  their  religion,  but  leaving  out 
what  they  thought  fit,  and  particidarly  the  promises  and  threaten- 
ings,  Lev.  20.  and  Dent.  28,  (tc.  for  Tobserve,  that  those  were  the 
portions  of  the  law  which  .losiah  was  so  much  affected  with,  v.  13. 
for  those  were  new  to  him  ;  no  summaries,  extracts,  or  collections, 
out  of  the  Bible,  (though  they  may  have  their  use,)  can  be  effec- 
tual to  convey  and  preserve  the  knowledge  of  God  and  his  will, 
like  the  Bible  itself:  it  was  no  marvel  that  the  people  were  so 
torrupt,  when  the  book  of  the  law  was  such  a  scarce  thing  among 
lliem;  where  that  vision  is  not,  the  people  jierish ;  thev  that 
indravoured  to  debauch  them,  no  doubt,  used  all  the  arts  they 
could  to  get  that  book  out  of  their  hands  ;  the  Church  of  Rome 
could  not  keep  up  the  use  of  images,  but  by  forbidding  the  use  of 
tiif  scriptures. 

3.  It  was  a  great  instance  of  God's  favour,  and  a  token  for 
food  to  Josiah  and  his  people,  that  the  book  of  the  law  was  thus 
seasonably  brought  to  light,  to  direct  and  quicken  that  blessed 
reformation  which  Josiah  had  begun  ;  it  is  a  sign  that  God  has 
mercy  in  store  for  a  people,  when  he  magnifies  his  law  amon"- 
them,  and  makes  that  honourable,  and  furnishes  them  with  means 
for  the  increase  of  scripture  knowledge  ;  the  translating  of  the 
scriptures  into  vulgar  tongues  was  the  glory,  stren;.  th,  and  jov, 
of  the  Reformation   from    Popery.      It  is  observabb*,   tliat  ihcy 


were  about  a  good  work,  repairing  the  tcujple,  when  they 
found  the  book  of  the  law;  they  that  do  their  duty,  accord- 
ing to  their  knowledge,  shall  have  their  knowledge  increased; 
to  him  that  has,  shall  be  given;  the  book  of  the  law  was  an 
abundant  recompence  for  all  their  care  and  cost  about  the 
repair  of  the  temple. 

4.  Hilkiah,  the  priest,  was  exceedingly  pleased  with  the  disco- 
very; "O,"  says  he  to  Shaphan,  "rejoice  with  me,  Sor  I  havl 
found  the  hook  of  the  latv,  cvpjjco,  evpiqKa,  I  have  found,  I  have 
found,  that. jewel  of  inestimable  value;  here,  carry  it  to  the  kins:, 
it  is  the  ricliest  jewel  of  his  crown,  read  it  before  him;  he  waH« 
in  the  way  of  David  his  father,  and  if  he  be  like  him,  he  will  love 
the  book  of  the  law,  and  bid  that  welcome,  that  will  be  his  delight 
and  his  counsellor. 

11 .  And  it  came  to  pass,  when  the  king  had  heard 
the  words  of  the  l)Ook  of  the  law,  tliat  he  rent  his 
clothes.  12.  And  the  king  commanded  Hilkiah 
the  priest,  and  Aiiikam  the  son  of  Shapliaii,  atid 
Achbor  the  Son  of  Michaiah,  and  Shaphan  the 
scribe,  and  Asahiah  a  servant  of  the  king's,  saying-, 
1.3.  Go  ye,  inquire  of  the  Lord  forme,  and  for  the 
people,  and  for  all  Jiidah,  concerning  the  words  of 
this  book  that  is  found  :  for  great  is  tlie  wrath  of  the 
Lord  that  is  kindled  against  us,  because  our  fathers 
have  not  hearkened  unto  the  words  of  this  book, 
to  do  according  unto  all  that  which  is  written  con- 
cent :ng  us.  14.  So  Hilkiah  the  priest,  and  Ahikam, 
and  Aclil)or,  and  Siinphan,  and  Asahiah,  went  unto 
Huldah  the  prophetess,  the  wife  of  Shallum  the 
son  of  Tikvali,  the  son  of  Harhas,  keeper  of  the 
wardrobe;  (now  she  dwell  in  Jerusalem  in  the 
college;)  and  they  communed  with  her.  15.  And 
she  said  unto  them,  Thus  saith  tiie  Lord  God  of 
Israel,  Tell  the  man  that  sent  you  to  me,  10.  Thus 
saith  the  Lord,  Behold,  I  will  bring  evil  upon  this 
place,  and  upon  the  inhabitants  thereof,  e few  all  the 
words  of  the  i)ook  which  the  king  of  Judah  hath 
read:  17.  Becau.se  they  have  forsaken  me,  and 
have  burnt  incense  unto  other  gods,  that  they  might 
provoke  me  to  anger  with  all  the  works  of  their 
hands;  therefore  my  wrath  shall  be  kindled  against 
this  place,  and  shall  not  be  quenched.  18.  But  to 
the  king  of  Judah  which  sent  you  to  inquire  of  the 
Lord,  thus  shall  ye  say  to  liim,  Thus  sailh  the 
Lord  God  of  Israel,  As  touching  the  words  which 
thou  hast  heard;  19  Because  tiiine  heart  was 
lender,  and  thou  hast  himdjled  thyself  before  the 
Lord,  when  thou  heardest  what  I  spake  against 
this  place,  and  against  the  inhabitants  thereof,  that 
they  should  become  a  desolation  and  a  curse,  and 
hast  rent  thy  clothes,  and  wept  before  me;  I  also 
have  heard  f/ife,  saith  the  Lord.  20.  Beiiold  there- 
fore, I  will  gather  thee  unto  thy  fathers,  and  thou 
shalt  be  gathered  into  thy  grave  in  peace ;  and  thine 
eyes  shall  not  see  all  the  evil  which  I  will  bring  upon 
this  place.  And  they  br  uight  llie  king  word  again. 

We  hear  no  more  of  the  repairing  of  the  temple;  no  doubt, 
that  good  work  went  on  well,  but  the  book  of  the  law  that  was 
found  jc  it  occupies  vs  now,  and  weli  it  msy:   it  is  not  laid  up  in 


Before  Christ  023. 


II  KINGS,  XXII,  XXIII. 


Tlie  Ruin  uf  Judah  foretold. 


tlie  king's  cahiiiet  as  a  ))iece  of  aMlii)iiity,  a  rarity  l<>  be  admired.  |j 
l)ut  it  is  read  before  the  i^ino-.  Tliose  put  the  truest  honour  upon 
their  Bibles,  liiat  study  them,  and  converse  with  them,  daily,  feed 
on  that  bread,  and  walk  liv  lliat  liirht :  men  of  honour  and  business 
must  look  upon  an  acquaintance  with  God's  word  to  be  their  best 
business  and  honour. 
Now,  here  we  have, 

I.  The  impressions  which  the  reading  of  the  law  made  upon 
/riali;  he  rent  his  clothes,  as  one  ashamed  of  the  sin  of  his 
P'-:'dV,  and  afraid  of  the  wrath  of  God;  he  had  loni;  thousht  the 
case  of  his  kingdom  bad,  bv  reas(m  of  the  idolahies  and  impieties 
that  had  been  fouud  among  them,  lint  he  never  thought  it  so  bad 
as  he  perceived  it  to  be,  by  the  book  of  the  law  now  read  to  him; 
the  rending  of  his  clothes  signified  the  rending  of  his  heart,  for 
the  dishonour  done  to  God,  and  the  ruin  he  saw  coming  u|)on  his 
people. 

II.  The  application  he  made  to  God  hereupon;  Go,  iiir/iiire  nf 
the  Lord  fnr  me,  v.Vi.  Inquire,  1.  "What  we  shall  <lo;  what 
course  we  shall  take  to  turn  away  God's  wrath,  and  prevent  the 
judgments  which  our  sins  have  deserved."  Convictions  of  sin  and 
wrath  should  put  us  upon  this  inquiry,  \Yhat  shall  ire  do  to  hr 
saved?  Wherewithal  shall  irc  come  before  the  Lord?  If  ye  will 
thus  inquire,  inquire  quickly,  r)efore  it  be  too  late.  2.  "What 
we  may  expect,  and  must  provide  for."  He  acknowledges.  Our 
fathers  have  not  hearkened  to  the  words  of  this  hook;  if  this  be 
the  rule  of  right,  certainly  our  fatliers  have  been  much  in  the 
wrong.  Now  that  the  conniiandmcnt  came,  si7i  recived,  and 
appeared  sin  ;  in  the  glass  of  the  law,  he  saw  the  sins  of  his  people 
more  numerous  and  more  heinous  than  he  had  before  seen  them, 
and  more  exceeding  sinful.  He  infers  hence  certainly,  "  Great 
is  the  icrath  that  is  kindled  against  ?is;  if  this  be  the  word  of 
God,  as,  no  doubt,  it  is,  and  he  will  be  true  to  his  word,  as,  no 
doubt,  he  will  be,  we  are  all  undone;  I  never  thought  the  threat- 
enin^s  of  the  law  so  severe,  and  the  curses  of  the  covenant  so 
terrible,  as  now  I  find  them  to  be;  it  is  time  to  look  about  us, 
if  these  be  in  force  against  us."  Note,  Those  who  are  truly 
apprehensive  of  tlie  weight  of  God's  wrath,  cannot  but  be  very 
solicitous  to  obtain  his  favour,  and  inquisitive  how  they  may  make 
their  peace  with  him  ;  magistrates  should  inquire  for  their  people, 
and  study  how  to  prevent  the  judgments  of  God  that  they  see 
hansing  over  them. 

This  inquiry  Josiah  sent,  (1.)  By  some  of  his  great  men,  who 
are  named,  ti.  12.  and  again,  i".  14.  Thus  he  put  an  honour 
U])on  the  oracle,  bv  employing  those  of  the  first  rank  to  attend  it. 
(2.)  To  Huldah  the  prophetess,  v.^4.  The  spirit  of  prophecy, 
that  inestimable  treasure,  was  sometimes  put  not  only  iitto  earthen 
vessels,  liut  into  the  ireaker  ves^c•ls,  that  the  excellencii  of  the  pniver 
miijht  be  of  God.  Miriam  had  helped  to  lead  Israel  out  of  Egypt, 
Mic.  G.  4.  Deborah  judged  them,  and  now  Huldah  instructed 
them  in  the  mind  of  God:  and  her  being  a  wife  was  no  prejudice 
at  all  to  her  beinc:  a  prophetess,  murria/je  is  honourable  in  all.  It 
was  a  mercy  to  Jerusalem,  that,  when  Bibles  were  scarce,  they 
had  priqihets,  as  tliat,  afterward,  when  prophecy  ceased,  they  had 
more  Bibles;  for  God  never  leaves  himself  without  witness,  because 
he  will  leave  sinners  without  excuse.  Jeremiah  and  Ze|)haniali 
prophesied  at  this  time,  yet  the  king's  messengers  made  Huldah 
their  oracle,  probably  because,  her  husband  having  a  place  at 
court,  (for  he  was  keeper  of  the  wardrobe,)  they  had  had  more 
and  longer  acquaintance  with  her,  and  greater  assuriinces  of  her 
commission  than  of  any  other;  they  had,  it  is  likely,  consulted  her 
upon  other  occasions,  and  had  found  that  the  word  of  God  in  her 
mouth  was  truth.  She  was  near,  for  she  dwelt  at  Jerusalem,  in  a 
place  called  3Iishi}eh,  the  second  rank  of  buildings  from  the  royal 
palace.  The  Jews  say  that  she  prophesied  among  the  women, 
the  court  ladies,  lieing  herself  one  of  them,  who,  it  is  probable, 
had  their  apartments  in  that  place.  Happy  the  court  that  had  a 
prophetess  wilhin  the  verge  of  it.  and  knew  how  to  value  her! 

III.  Tlie  answer  he  received  from  God  to  his  iiupiiry;  Huldah 
returned  it,  not  in  the  language  of  a  courtier,  "  Pray  give  my 
humble  ser\  ice  to  his  majesty,  and  let  him  know  that  this  is  the 
message  1  have  for  him  from  the  God  of  Israel,"  but  in  the  dialect 


of  a  prophetess,  speaking  from  Him  before  wiiom  all  stand  upoa 
\he  same  level,  Tell  the  man  that  sent  yon  to  me,  ».15.  Even 
kings,  though  gods  to  us,  are  men  to  CickI,  and  shall  so  be  dealt 
with,  for  leith  him  there  is  no  respect  of  persons. 

1.  She  lets  him  know  what  jiiilgments  God  had  in  store  for 
Judah  and  Jerusalem;  (i'.  1(5,  17.)  .V//  wrath  shall  be  kindled 
against  this  place;  and  what  is  hell  itself  but  the  fire  of  God's 
wrath  kindled  against  sinners?  Observe  the  degree  and  duration 
of  it ;  it  is  so  kindled  tliat  it  shall  not  be  (/nenched;  the  decree  ij 
gone  forth,  it  is  too  late  now  to  think  of  previiiting  it,  the  iniquity 
of  Jerusalem  shall  not  be  purged  with  sacrifice  or  offering.  Hell 
is  unquenchable  fire.  It  bus  reference,  (  1.)  To  llieir  sins;  "  They 
have  ci^mmitted  them,  as  it  were,  with  design,  and  on  purpose  to 
provoke  me  to  anger;  it  is  a  fire  of  llieir  own  kindling;  lliey  would 
provoke  me,  and,  at  length,  I  am  provoked."  (2.)  To  God's 
threatenings ;  "The  evil  I  bring  is  according  to  ihc  words  of  the 
hook  which  the  king  of  Judah  has  read,  the  scripture  is  fulfilled  in 
it;  they  that  would  not  be  bound  bv  the  prece|it,  shall  l)e  bound 
by  the  penalty.""  (iod  will  be  found  no  less  terrible  to  inipenitenl 
sinners,  than  his  word  makes  him  to  be. 

2.  She  lets  him  know  what  mercy  Ciiul  has  in  store  for  him. 
(1.)  Notice  is  taken  of  his  great  tenderness  and  concern  for  the 
glory  of  God,  and  the  welfare  of  his  kingdom  ;  (v.  19.)  Thine  heart 
was  tender.  Note,  God  will  tlistinguisli  those  that  distinguish 
tbemsehes.  The  generality  of  the  people  were  hardened,  and 
their  hearts  unhumbled,  so  were  the  wicked  kings,  his  predeces- 
sors; but  Josiairs  heart  was  tender,  he  received  the  impressions 
of  God's  word,  trendiled  at  it,  and  yielded  to  it ;  he  was  exceedingly 
grieved  for  the  dishonour  done  to  God  by  the  sins  of  his  fathers 
and  of  his  people;  he  was  afraid  of  the  judgments  of  God,  which 
he  saw  coming  U|)on  Jerusalem,  and  earnestly  deprecated  them: 
this  is  tenderness  of  heart,  and  thus  he  hvmblcd  himself  before  the 
Lord,  and  expressed  these  pious  affections  by  rending  his  clothes, 
and  weeping  before  God,  probably  in  his  closet;  but  he  that  sees 
in  secret  says  it  was  before  him,  and  he  heard  it,  and  put  every 
tear  of  tenderness  into  his  bottle.  Note,  Tliose  that  most  fear 
God's  wrath  are  least  likely  to  feel  it;  it  should  seem  that  those 
words,  (Lev.  2G.  32.)  much  affected  Josiah,  I  will  bring  the  land 
into  desolation ;  for  when  he  heard  of  the  desolation  and  of  the 
airse,  that  is,  that  God  would  forsake  tlicni,  and  separate  them 
to  evil,  (for  till  it  came  to  tlmt  they  were  ncilber  desolate  nor 
accursed,)  then  he  rent  his  clothes,  that  went  to  his  heart. 
(2.)  A  reprieve  is  granted  till  after  his  death  ;  ((,'.  20.)  Iwill gather 
thee  to  thy  fathers.  The  saints  then,  no  doubt,  had  a  comfortable 
prospect  of  happiness  on  the  other  side  death,  else,  being  gathered 
to  their  fathers,  would  not  have  been  so  often  made  the  matter  of 
a  promise  as  we  find  it  was.  Josiah  could  not  prevail  to  prevent 
the  judgment  itself,  but  God  promised  him  he  should  not  live  to 
see  it,  which  (especially  considering  that  he  died  in  the  midst  of 
his  days,  before  he  was  forty  years  old)  would  have  been  but  a 
small  reward  for  his  eminent  piety,  if  there  were  not  another 
world  in  which  he  should  be  abundantU  recompensed,  Heb.  II.IG. 
When  the  righteous  is  taken  aicaij  from  tlie  evil  to  come,  he  enters 
into  peace,  Isa.57.1,2.  This  is  promised  to  Josiah  here,  Thou 
slialt  go  to  thy  grave  in  peace;  which  refers  not  lo  the  manner  of 
his  death,  for  lie  was  killed  in  a  battle,  but  to  the  time  of  it;  it 
was  a  little  before  the  captivity  in  Babylon,  thai  great  trouble,  in 
comparison  with  which  the  rest  were  as  nolbiug,  so  that  he  might 
be  truly  said  to  die  in  |)eace  that  did  not  live  to  share  in  that;  he 
died  in  the  love  and  favour  of  God,  whicli  secure  such  a  peace  as 
no  circumstances  of  dying,  no  not  dying  in  the  field  of  war,  could 
alter  the  nature  of,  or  break  in  upon. 


CHAP.  XXIII. 


We  hare  here,  I.  The  hiipptj  cinlhiioince  nf  tlie  iiooilmsx  a/ Jii'^iaU's  reign,  and 
the  progress  nf  the  reforinalion  he  bes:iiii ;  remlhiL'  the  niu:  (e.  1,2.)  reneiving 
the  eocenant,  (r.S.)  cleansi.ig  Ike  temyilr,  ( r.  i.)  md  routing  ukc  hIoIs  anii 
iiloldtni,  teilh  all  the  relics  therenf,  in  till  pitecs,  nv  fnr  ns  his  \mwer  renclifd  : 
(r.  5..'20.)  keeping  a  suleniH  jmvsor.r,  (r.il .  .23.)  and  clearing  the  cntinity 


Beff.fe  Ciirisl  ti'lS. 


II  KINGS,  XXIII. 


Josiali  dfslrojs  Idolatry. 


of  KJIdies  ;  (r.  21.)  and,  in  aft  i/iis,  Mlhig-  uith  e.itraoidhiarii  fi^our,  v.  25. 
II.  The  \inha]ij)tj  conc.'uswn  of  it,  in  his  mititneli/  drnth,  a.s  <i  token  of  the 
continuance  of  God's  n-rnth  against  Jeru&alrm.  r.  2G..30.  III.  The  more 
UhU'imty  conseijuencfs  of  his  death,  in  tne  oad  reigns  of  his  ru*o  sotis,  Jehoahaz 
and  Jehotjldm,  that  came  after  him,  v.  31 .  .37. 

I  A  ND  the  kiiij^:  sent,  and  they  j^atliered  unto 
JTm.  him  all  the  elders  of  Judah  and  of  Jerusa- 
lem. 2.  And  the  king;  went  up  into  tlie  house  of 
the  Lord,  and  all  the  men  of  Judah  and  all  the 
inhal)itants  of  Jerusalem  with  him,  and  the  priests, 
and  tlie  prophets,  and  all  the  people,  both  small  and 
!2:reat :  and  he  read  in  their  ears  all  the  words  of  the 
l)ookof  the  covenant  which  was  found  in  the  house 
nf  tlie  Lord.  3.  And  the  king,-  stood  by  a  pillar, 
and  made  a  covenant  before  the  Lord,  to  walk 
after  the  Lord,  and  to  keep  his  commandments 
and  his  testimonies  and  his  statutes  with  all  f/ieir 
heart  and  all  their  soul,  to  perform  the  words  of 
this  covenant  that  were  written  in  this  book.  And 
all  the  people  stood  to  the  covenant. 

Josiali  had  received  a  ntossage  from  God,  tliat  tlieie  was  no 
preventing  the  ruin  of  Jeriisaleni,  but  that  lie  onlv  siiould  deliver 
his  own  soul;  vet  lie  does  not  therefore  sit  down  in  despair,  and 
resolve  to  do  notliinsr  for  his  country,  becau'se  ho  cannot  do  all  lie 
would;  no,  lie  will  do  his  dutv,  and  then  leave  the  event  to  God  ; 
a  public  reformation  is  Ihe  thing  resolved  on;  if  any  thins:  prevent 
the  threatened  ruin,  it  must  be  that;  and  here  we  have  the 
preparations  for  that  reformation. 

1.  He  summoned  a  general  assembly  of  the  states,  the  elders, 
the  magistrates,  or  representatives,  of  Jndah  and  Jerusalem,  to 
meet  him  in  the  hnvsc  of  the  Lord,  with  the  priests  and  prophets, 
the  ordinary  and  extraordinary  ministers,  that,  they  all  joining  in 
it,  it  might  become  n  national  act,  and  so  be  the  more  likely  to 
prevent  national  judgnienls;  they  were  all  called  to  attend,  (i).l,2.) 
that  the  business  might  be  done  with  the  more  solemnitv,  that 
they  might  all  advise  and  assist  in  it,  and  that  those  who  were 
against  it  might  be  discouraged  from  making  any  opposition; 
parliaments  are  no  dimiiuition  at  all  to  the  honour  and  power  of 
good  princes,  but  a  great  support  to  it. 

2.  Instead  of  making  a  speech  to  this  convention,  lie  ordered 
the  book  of  Ihe  law  to  be  read  to  lliem;  nav,  it  should  seem  he 
read  it  himself,  (u.  2.)  as  one  much  affected  with  it,  and  desirous 
that  they  should  be  so  too.  Josiah  thinks  it  not  below  him  to  be 
a  reader,  any  more  than  Solomon  did  to  be  a  preacher,  nay,  and 
David  himself  to  be  a  door-keejier,  in  the  house  of  God.  Beside 
the  convention  of  the  great  men,  he  had  a  congregation  of  the  men 
of  ,/it(Ja/i,  and  the  inliabitants  of  Jervsalrni,  to  hear  the  law  read  : 
it  is  really  the  interest  of  princes  to  promote  the  knowledge  of  the 
scriptures  in  their  dominions.  If  the  ]ieople  be  but  as  steadfastly 
resolved  to  obey  by  law,  as  he  is  to  govern  liv  law,  the  kingdom 
will  be  happy;  all  people  are  concerned  to  know  the  scripture, 
and  all  in  authority  to  spread  the  knowledge  of  it. 

3.  Instead  of  proposing  laws  for  the  confirming  of  them  in  their 
duty,  he  projiosed  an  association,  by  which  they  slioubl  all  jointly 
engage  themselves  to  God,  r.3.  the  book  of  the  law  was  the 
book  of  the  covenant,  that,  if  they  would  be  to  God  a  people,  he 
Mould  be  to  them  a  God  ;  they  here  engage  themselves  to  do  their 
part,  not  doubting  but  that  "then  God  would  do  his.  (l.)The 
lovenant  was,  that  they  should  walk  after  the  Lord,  in  compliance 
with  his  will,  in  his  ordinances  and  providences,  shoidd  answer  all 
liis  calls,  and  attend  all  his  motions;  that  ihey  should  make  con- 
science of  all  his  commandments,  moral,  ceremonial,  and  judicial, 
and  should  carefullv  observe  llieni  icithalt  their  hoart  and  all  tlicir 
timl,  with  all  possible  care  and  caution,  sincerity,  vigour,  courage, 
and   resolution,  and  so  fulfil   the  conditions  of  this  covenant,  in 


de)>endence  upon  the  promises  of  it.  (-2.)  The  covenanters  Aere. 
the  king  himself,  in  the  first  jiiace,  who  stood  bv  his  pillar, 
(r/i,11.14.)  and  jmblidy  declared  his  consent  to  this  covenant,  to 
set  them  an  example,  and  to  assure  them  not  onlv  of  his  protection, 
but  of  his  presidency,  and  all  the  furtherance  his  power  could  give 
them  in  their  obedience;  it  is  no  abridgement  of  the  liberlv, 
even  of  princes  themselves,  to  be  in  bonds  to  God  :  all  the  people. 
likewise  stood  to  tlie  covenant,  that  is,  they  signified  their  consen! 
to  it,  and  promised  to  abide  by  it;  it  is  of  good  use,  with  all 
possible  solemnity,  to  oblige  ourselves  to  our  duty,  and  it  is 
especiallv  seasonable  after  notorious  backslidings  to  sin,  and 
decays  in  that  which  is  good  :  he  that  bears  an  honest  mind  does 
not  shrink  from  positive  engagements;   fast  bind,  fast  find. 

4.  And  the  king  cotiimanded  Hilkiah  the  high 
priest,  and  the  priests  of  the  second  order,  and 
tlie  keepers  of  the  door,  to  bring  forth  out  of  the 
temple  of  the  Lord  all  the  vessels  that  were  made 
for  Baal,  and  for  the  grove,  and  for  all  the  host  of 
heaven:  and  he  Inirned  them  without  Jerusalem  in 
the  fields  of  Kidroii,  and  carried  the  ashes  of  them 
unto  Beth-el.  5.  And  he  put  down  the  idolatrous 
priests,  whom  the  kings  of  Judah  had  ordained  to 
burn  incense  in  the  high  places  in  the  cities  of 
Judah,  and  in  the  places  round  about  Jerusalem; 
them  also  that  burned  incense  unto  Baal,  to  the 
sun,  and  to  the  moon,  and  to  the  planets,  and  to 
all  the  host  of  heaven.  6.  And  he  brought  out  the 
grove  from  the  house  of  the  Lord,  without  Jeru- 
salem, unto  the  brook  Kidron,  and  burned  it  at  the 
brook  Kidron,  and  stamped  it  small  to  powder, 
and  cast  the  powder  thereof  upon  the  graves  of  the 
children  of  the  people.  7.  And  he  brake  down  the 
houses  of  the  sodomites,  that  were  by  the  house  of 
the  Lord,  where  the  women  wove  hangings  for 
the  grove.  8.  And  he  brought  all  the  priests  out 
of  the  cities  of  Judah,  and  defiled  the  high  places 
where  the  priests  had  burned  incense,  from  Geba 
to  Beer-sheba,  and  brake  down  the  high  places  of 
the  gates  that  icere  in  the  entering  in  of  the  gate  of 
Josiiua  the  governor  of  the  city,  which  uere  on  a 
man's  left  hand  at  the  gate  of  the  city.  9.  Never- 
theless the  priests  of  the  high  places  came  not  up 
to  the  altar  of  the  Lord  in  Jerusalem,  but  they  did 
eat  of  the  unleavened  bread  among  their  brethren. 
10.  And  he  defiled  Topheth,  which  is  in  the  valley 
of  the  children  of  Hinnom,  that  no  man  might 
make  his  son  or  his  daughter  to  pass  through  the 
fire  to  Molech.  1 1.  And  he  took  away  the  horses 
that  the  kings  of  Judah  had  given  to  the  sun,  at 
the  entering  in  of  the  house  of  the  Lord,  by  the 
chamber  of  Nathan-melech  the  chambeilain,  which 
teas  in  the  suburbs,  and  burned  tiie  chariots  of  tise 
sun  with  fire.  12.  And  the  altars  that  uere  on  the 
top  of  the  upper  chamber  of  Ahaz.  which  tlie  kings 
of  Judah  had  made,  and  the  altars  which  Manasseh 
had  made  in  the  two  courts  of  the  house  of  the 
Lord,  did  tlie  king  beat  down,  and  brake  them 
down  from  thence,  and  cast  the  dust  of  them  into 


II  KI^:f^s.  xxiii. 


Before  Christ  C23. 

Hie  brook  Kidron.  13.  Ami  tlie  hi;;!)  pliiros  thai 
u-ere  liefore  Jerusalem,  \vlii(:li  nric  on  the  rijj,iil 
hand  of  the  mount  of  corruption,  which  Solomon 
the  king  of  Israel  had  hniided  for  Aslitoreth  the 
ahominalioM  of  the  Zidonians,  and  for  Chemosh 
the  ai)omination  of  the  lMoal)ites,  and  for  Milcom 
the  al)omination  of  the  children  of  Ammon,  did 
the  king  defile.  14.  And  he  brake  in  |)ieces  the 
images,  and  cut  down  the  groves,  and  filled  their 
places  with  the  bones  of  men.  15.  Moreover  the 
altar  that  iras  at  Beth-el,  and  tlie  high  place  which 
Jeroboam  the  son  of  INebat,  who  made  Israel  to 
sin.  had  made,  both  that  allar  and  the  high  place 
he  brake  down,  and  burned  the  higii  ]>lace,  and 
stamped  //small  to  powder,  and  burned  the  grove. 
1(5.  And  as  Josiah  turned  himself,  he  spied  the 
sejjnlclires  that  were  there  in  the  mount,  anfl  sent, 
and  took  the  bones  out  of  the  sepulchres,  and 
bm'ned  them  upon  the  altar,  and  polluted  it, 
according  to  the  word  of  the  Lord  which  the  man 
of  God  proclaimed,  who  proclaimed  these  words. 
17.  Then  he  said.  What  title  is  that  that  I  see? 
And  the  men  of  the  city  told  him,  Jt  is  the 
sepulchre  of  the  man  of  God,  which  came  from 
Judah,  and  proclaimed  these  things  that  thou  hast 
done  against  the  altar  of  Beth-el.  18.  And  he  said, 
Let  him  alone;  let  no  man  move  his  bones.  So 
they  let  his  bones  alone,  with  the  bones  of  the 
prophet  that  came  out  of  Samaria.  19.  And  all  the 
houses  also  of  the  high  places  that  neve  in  the 
cities  of  Samaria,  which  the  kings  of  Israel  had 
made  to  provoke  tlie  Loud  to  anger,  Josiah  took 
away,  and  did  to  them  according  to  all  the  acts 
that  he  had  done  in  Beth-el.  20.  And  he  slew  all 
the  priests  of  the  high  places  that  were  there  upon 
the  altars,  and  burned  men's  bones  upon  them, 
and  returned  to  Jerusalem.  21.  And  the  king 
commanded  all  the  people,  saying.  Keep  the  pass- 
over  unto  the  Lord  your  God,  as  it  is  written  in 
the  book  of  this  covenant.  22.  Surely  there  was 
not  holden  such  a  passover  from  the  days  of  the 
judges  that  judged  Israel,  n(.r  in  all  the  days  of  the 
kings  of  Israel,  nor  of  the  kings  of  Judah  ;  23.  But 
in  the  eighteenth  year  of  king  Josiah,  ivlierein  this 
passover  was  holden  to  the  Lord  in  Jerusalem. 
24.  Moreover  the  irorkers  uitli  familiar  spirits,  and  i 
the  wizards,  and  the  images,  and  the  idols,  and! 
all  the  abominations  that  were  spied  in  the  land  of ! 
Judah  and  in  Jerusalem,  did  Josiah  put  away,  that! 
he  might  perform  the  words  of  the  law  which  werej 
written  in  the  book  that  Hilkiah  the  priest  found 
in  the  house  of  the  Lord. 

We  have  here  an  account  of  such  a  reformation  as  we  have  not 
met  with  in  all  the  historv  of  the  kinffs  of  Judah,  Piiiii  thorough 
ridHaiice  made  of  all  the  abominnljlc  tilings,  and  such  foundations 
laid    of  a   glorious  good  work;  and  hrir  1  (aiiiiot  i)ut  "onder  ttt 


Josiah  reforms  Jiidah. 


two  Ihlriis;  I.  That  so  many  nickrd  things  should  he  (rot  in,  and 
kc])t  slaiidino;  so  long,  as  Mt;  fin<l  here  removed.  2.  Tliat,  not- 
withstanding the  removal  o(  these  vricked  tliinc;s,  and  the  liopeful 
prospects  here  efiveii  of  a  happv  settleuient,  yet,  within  a  few  \cars, 
Jerusalem  was  utterly  de>tr(i\ed,  and  even  this  did  not  save  it,  lot 
the  generalitv  of  the  people,  after  all,  hated  to  he  refoiriied.  Tlil 
founder  mcltclh  in  vain,  and  therefore,  nprohalr  sileer  shall  mm 
call  them,  Jer.  G.2!),  30. 

Let  us  here  observe, 

I.  What  abundance  of  wickedness  there  was,  and  had  hern,  in 
Judah  and  Jerusalem  ;  one  would  not  have  believed  it  possible  that 
in  Judah,  where  God  was  known,  in  Israel,  where  his  name  was 
great,  in  Salem,  in  Zion,  where  his  dwelling-place  was,  such 
abominations  should  be  found  as  here  we  have  an  account  of. 
Josiah  had  now  reigned  18  years,  and  had  himself  set  the  people 
a  good  example,  and  kept  up  religion  according  to  law  ;  and  yet, 
when  he  came  to  make  intpiisition  for  idolatry,  the  depth  and 
extent  of  the  dunuhill  he  had  to  carry  away  are  almost  incredible. 

1.  Even  in  the  house  of  the  Lord,  that  sacred  temple  which 
Solornon  built,  and  dedicated  to  the  honour,  and  for  the  worship, 
of  the  God  of  Israel,  there  were  found  vessels,  all  manner  of 
utensils,  for  the  worshij)  of  Baal,  and  of  the  rpove ,  (or  Ashiorefh,) 
and  nfall  the  host  of  heaven,  v.  4.  Though  Josiah  had  suppressed 
the  worship  of  idols,  yet  llie  provisions  made  for  that  worship  were 
all  carefullv  preserved,  even  in  the  temple  itself,  to  be  used  again, 
whenever  the  present  restraint  should  be  taken  off;  nay,  even  in  the 
grove  itself,  the  image  of  it  was  yet  standing  in  the  temple;  {v. 6.) 
some  make  it  the  image  of  Venus,  the  same  with  Ashtoreth. 

2.  Just  at  the  entering  in  of  the  house  of  the  Lord  was  a  stable 
for  horses,  kept  (wouhl  yon  think  it?)  for  a  religious  use;  they 
were  holv  horses,  ffit-eti  to  the  snn,  (v. 11.)  as  if  he  needed  them, 
w ho  rejoiceth  as  a  strong  man  to  rnn  a  race;  (Ps.  19. 5.)  or  rather, 
thev  would  thus  represent  to  themselves  the  s^viftness  of  his 
motion,  which  thev  much  admired,  making  their  religion  to  con- 
form to  the  poetical  fictionsof  the  chariot  of  the  sun,  the  follies  of 
which,  even  a  little  philosophy,  without  any  divinity,  would  have 
exposed  and  made  tliem  ashamed  of.  Some  say  that  those  horses 
were  to  he  led  forth  in  pomp,  every  morning,  to  meet  the  rising 
snn;  others,  that  the  worshippers  of  the  sun  rode  oid  upon  them 
to  adore  the  rising  sun  ;  it  should  seem  that  they  drew  the  chariots 
of  the  sun,  which  the  |)eople  worshipped  ;  strange  that  ever  men, 
who  had  the  written  word  of  God  among  them,  should  be  thos 
vain  in  their  imar/inationsf 

3.  Hard  by  the  house  of  the  Lord  there  were  houses  of  the  todo- 
7n!7es,where  all  manner  of  lewdness  and  filthiness,  even  that  which 
was  most  unnatural,  was  practised,  and,  under  pretence  of  religion, 
in  honour  of  their  impure  deities;  corpiral  and  spiritual  whore- 
dom went  together,  and  the  vile  affections  nhich  they  were  given 
up  to  were  the  punishment  of  their  vain  imaginations;  they  that 
dishonoured  their  God  were  justly  left  thus  to  dishonour  them- 
selves, Rom.  1 . 24, (!i-c.  There  were  women  that  wove  hangings 
for  the  grove,  (v.l.)  tents  which  encompassed  the  image  of  Venus, 
where  the  worshippers  committed  all  manner  of  lewdness,  and 
this  in  the  house  of  the  Lord;  they  did  ill  that  made  our  Father's 
house  a  house  of  merchandise,  they  did  worse  that  made  it  a  den 
of  thieves,  hut  those  did  worst  of  all  that  made  it  ( Horrendum 
dictu! — Horrible  to  relate!)  a  brothel,  in  an  impudent  defiance 
of  the  holiness  of  God  and  his  temple;  well  might  the  apostle 
call  them  abominable  idolatries. 

4.  There  were  many  idolatrous  altars  found,  {v.  12.)  some  in  the 
()alace,  on  the  top  of  the  upper  eliamber  of  Ahaz;  the  roofs  of  their 
houses  beine  flat,  thev  made  them  their  high-places,  and  set  up 
altars  upon  them,  CJer.  19. 13.  Zeph.1.5.)  domestic  altars;  the 
kings  of  Judah  did  so:  and  though  Josiah  never  used  them,  yet 
to  this  time  they  remained  there.  Manasseh  had  built  altars  for 
his  idols  in  the  house  of  the  I,oril  ;  when  he  repented,  he  removed 
them,  and  cast  them  out  of  the  rili/,  (2  Chron.  33.  15.)  hut,  not 
destroying  them,  his  son  Anion,  it  seems,  had  brought  them  again 
into  the  courts  of  the  temple,  there  Josiah  found  them,  and  ihence 
he  brake  them  down,  v.  12. 


Hefiii-e  Ciii'isl.  G23. 


11  KINGS,  XXIII. 


.yo.sisli  refonns  Jtidah. 


5.  There  was  Tnplict,  in  the  vaflni  of  the  son  of  Tlinnom,  verj' 
near  Joriisalem,  wliere  the  imnge  o.i  M<il<ch  (that  god  of  unna- 
tural criiellv,  as  others  were  of  iinnalriral  iinclcanness)  was  kept, 
to  whieh  some  sacrifieed  Iheir  children,  bnrninp:  them  in  the  fire, 
others  dedicated  llieni  niakino;  them  to  pass  through  the  fire, 
(i'.  10.)  hibdurinc;  ill  the  very  fire.  Halt.  2.  13.  It  is  supposed  to 
have  heen  called  Tophet,  from  toph,  a  drum,  liecanse  thev  heat 
drums  at  the  hurning  of  tlie  ciiildren,  that  their  shrieks  might  not 
he  heard. 

6.  There  were  high  places  before  Jerusalem ,  which  Solomon  had 
'mill,  I".  13.  The  altars  and  images  on  those  high  places,  we  niav 
suppose,  had  been  taken  awav  hv  some  of  the  preceding  godiv 
i\ings,  or,  perhaps,  Solomon  himself  had  removed  them  when  he 
hecame  a  penitent,  hut  the  buildings,  or  some  [)arts  of  them, 
rpitiained,  hIiIi  other  liigli  places,  till  Josiah's  tinje.  They  that 
introduce  corruptions  into  rplis:ion  know  not  how  far  they  will 
reach,  nor  how  long  they  will  last;  antiquity  is  no  certain  j)roof 
of  verity:  there  were  also  high  places  all  the  kiiicdom  over,  from 
Geim  to  Jieershelia,  (d.  8.)  and  hiyli  places  of  the  (fates,  in  the 
entering  in  of  the  pate  of  the  governor.  In  those  liiiih  places 
(■^/ishop  Patrick  thinks')  lliey  burnt  incense  to  those  tutelar  gods, 
CO  whom  their  idolatrous  kinss  had  committed  the  protection  of 
their  city;  and,  prohablv,  the  governor  of  the  city  had  a  |)ri\ate 
altar  for  his  Pcnantes — his  lionsehotd  gods. 

7.  There  were  ididalrous  priests,  that  officiated  at  all  those 
idolatrous  altars;  (y.  5.)  Chemarirn,  black  men,  or  that  wore  black  ; 
dee  Zeph.1.4.  They  that  sacrificed  to  Osiris,  or  that  wept  for 
Tamnniz,  Ezek.  0.  14.  or  that  worship|ied  the  infernal  deities, 
put  on  black  garments  as  mourners.  Those  idolatrous  priests,  the 
kings  of  Judnh  had  ordained  to  hum  incense  in  the  high  places; 
they  were,  it  shoidd  seem,  priests  of  the  house  of  Aaron  who  thus 
profaned  Iheir  dignity,  and  there  were  others  also  who  had  no 
right  at  all  to  the  priesthood,  who  burnt  incense  to  Baal. 

8.  There  were  conjurers  and  wizards,  and  such  as  dealt  uith 
familiar  spirits,  ii.24.  When  they  worshipped  the  devil  as  their 
god,  no  marvel  that  they  consulted  him  as  their  oracle. 

II.  What  a  full  destruction  good  Josiah  made  of  all  those  relics 
of  idolatry;  such  is  his  zeal  for  the  Lord  of  hosts,  and  his  liolv 
indignation  against  all  that  is  displeasing  to  him,  that  nothing 
shall  stand  before  him  ;  the  law  was,  that  the  monuments  of  the 
Canaanites'  idolatry  must  be  all  destroyed,  Deut.  7.  5.  much  more 
of  the  idolatry  of  the  Israelites,  in  whom  it  was  much  more 
impious,  profane,  and  perfidious. 

1.  He  orders  Hilkiali,  and  the  other  priests,  to  clear  the  temple, 
that  was  their  pro\ince,  v.  4.  Away  \\ilh  all  the  vessels  that 
were  made  for  Baal.  They  must  never  I)e  employed  in  the  service 
of  God,  no,  nor  reserved  for  any  common  use,  they  must  all  be 
burnt,  and  the  ashes  of  them  carried  to  Bethel;  tliat  place  had 
been  the  common  source  of  idolatry,  for  there  was  set  up  one  of 
the  calves,  and  that  lying  next  to  Judah,  thence  the  infection  had 
spread  iiito  that  kingdom,  and  therefore  now  he  makes  it  the  lay- 
stall of  idolatry,  the  dunghill  to  which  he  carries  the  filth  and 
off-scouring  of  all  things,  that,  if  possible,  it  might  be  made  loath- 
some to  those  that  had  been  fond  of  it. 

2.  The  idolatrous  priests  were  all  put  down:  those  of  them 
that  were  not  of  the  house  of  Aaron,  or  had  sacrificed  to  Baal,  or 
other  false  gods,  he  put  to  death,  according  to  the  law,  ji.20.  he 
sleiv  them  vpnn  their  ovn  altars,  the  most  acceptable  sacrifice 
that  ever  had  been  offered  upon  them,  a  sacrifice  to  the  justice  of 
God  ;  those  that  were  descendants  from  Aaron,  and  yrl  liad  burnt 
incense  in  the  high  places,  but  to  the  true  God  onlv,  he  forbade 
ever  to  approach  (he  altar  of  the  Lord,  they  had  forfeited  that 
honour,  v.  9.  he  bronght  them  nvt  of  the  cities  of  Jvdah,v.t\.  that 
they  niigiit  not  do  mischief  in  the  country  by  secretly  keeping  up 
their  old  idolatrous  usages;  but  he  allowed  them  to  eat  of  the 
vnleavcncd  bread,  (the  bread  of  the  meatoffering.  Lev.  2.4,  5.) 
among  their  brethren,  with  whom  they  were  to  reside,  that,  bein"- 

nder  their  eye,  they  might  be  kei)t  from  doing  hurt,  and  taught 
>  do   well;   that  bread,  that  unleavened   bread,  (heavy  and  un- 
pleasant as  it  was,)  was  better  than  Ihcy  deserved,  and  that  would 


serve  to  keep  them  alivs ;  but  whether  they  were  permitted  to 
eat  of  all  the  sacrifices,  as  bU^uiished  priests  were,  Lev.21.2'2. 
which  is  called,  in  general,  tlie  bread  oj  iheir  God,  may  be  jusllv 
questioned. 

3.  All  the  images  were  broken  to  pieces,  and  burnt;  the  image 
of  the  grove,  (r.  6.)  some  goddess  or  other,  was  reduced  to  ashes, 
&nA  ihe  ashes  cast  upon  the  graves  of  the  common  people,  (w.6.)  the 
common  burying-place  of  the  city;  by  the  law,  a  ceremonial 
uncleanness  was  contracted  by  the  touch  of  a  grave,  so  that,  in 
casting  them  here,  he  declared  them  most  impure,  and  none  could 
touch  them  without  making  themselves  unclean  by  it:  he  cast  it 
into  the  graves,  so  the  Chaldce,  intimating  that  he  would  have  all 
indolatrv  buried  out  of  his  sight,  as  a  loathsome  thing,  and  forgot- 
ten, as  dead  men  arc  out  of  mind,  v.  14.  he  filled  the  places  of  the 
groves  icith  the  bones  of  wen;  as  he  carried  the  ashes  of  the  images 
to  the  graves,  to  mingle  them  with  dead  men's  bones,  so  he  carried 
dead  men's  bones  to  the  places  where  the  images  had  been,  and 
put  them  in  the  room  of  them,  that,  both  ways,  idolatry  might  be 
rendered  loathsome,  and  the  peojile  kept  both  from  the  dust  of 
the  images,  and  from  the  ruins  of  the  places  where  they  had  been 
worshipped;  dead  men,  and  dead  gods,  were  much  alike,  and 
fittest  to  go  together. 

4.  All  the  wicked  houses  were  suppressed,  those  nests  of  im))iety 
that  harboured  idolaters,  the  houses  of  the  sodomites,  r.7.  (down 
with  them,  down  with  them,  rase  them  to  the  foundations;)  the 
high  places  were,  in  like  manner,  broken  down,  and  levelled  with 
the  ground,  j).8.  even  that  which  belonged  to  the  governor  of 
the  city,  for  no  man's  greatness  or  power  may  protect  him  in 
idolatry  or  profaneness;  let  governors  be  obliged,  in  the  first 
place,  to  reform,  and  then  the  governed  will  be  the  sooner 
influenced  ;  he  defiled  the  high  places,  (w.8.  and  again,  v.  13.)  did 
all  he  could  to  render  Ihem  abominable,  and  put  the  people  out  of 
conceit  with  them,  as  Jehu  <iid  when  he  made  the  house  of  Baal 
a  draught-house,  2  Kings,  10.  27.  Tophet,  which,  contrary  to 
other  places  of  idolatry,  was  in  a  valley,  whereas  they  were  on  hills 
or  high  places,  was  likewise  defiled,  (v.  10.)  was  made  the  burying- 
place  of  the  city;  concerning  this  we  have  a  whoie  sermon, 
Jer.  19. 1,  2.  &c.  where  it  is  said.  They  shall  bury  in  Tophet,  and 
the  whole  city  is  threatened  to  be  made  like  Tophet. 

5.  The  horses  that  had  been  given  to  (he  sun  were  taken  away, 
and  put  to  common  use,  and  so  were  delivered  from  the  vanitv  to 
which  thev  were  made  subject ;  and  the  chariots  of  the  sun  (What 
pity  was  it  that  those  horses  and  chariots  should  be  kept  as  the 
chariots  and  horsemen  of  Israel!)  he  burned  with  fire;  and  if  the 
sun  be  a  flan)e,  thev  never  resembled  him  so  much  as  they  did 
when  they  were  chariots  of  fire. 

6.  The  workers  with  familiar  spirits,  and  the  wizards,  were 
put  away,  t'.24.  Those  of  them  that  were  convicted  of  witchcraft, 
it  is  likely,  he  put  to  death,  and  so  deterred  others  from  those 
diabolical  practices;  in  all  this,  he  had  a  sincere  regard  to  the 
words  of  the  law  ichich  were  uritten  in  the  book  lately  foimd, 
!'.24.  he  made  that  his  rule,  and  kept  that  in  his  eve  throughout 
this  reformation. 

III.  How  his  zeal  extended  itself  to  the  cities  of  Israel  that 
were  within  his  reach;  the  ten  tribes  were  carried  captive,  the 
Assyrian  colonies  did  not  fully  people  the  country,  so  that,  it  is 
likely,  many  cities  had  put  themselves  under  the  protection  of  the 
kings  of  Judah,  2Chvon.30. 1. — 34.6.  These  he  here  visits,  to 
carry  on  his  reformation :  as  far  as  our  influence  goes,  our 
endeavours  should  go  to  do  good,  and  bring  the  wickedness  of  the 
wicked  to  an  end. 

1.  He  defiled  and  demolished  Jeroboam's  altar  at  Bethel,  with 
the  high  place  and  the  grove  that  belonged  to  it,  r.  15,  16.  The 
golden  calf,  it  should  seem,  was  gone,  (Thy  calf,  O  Samaria, 
has  cast  thee  off,)  but  the  altar  was  there,  which  those  that  were 
wedded  to  their  old  idolatries  made  use  of  still;  this  was,  (1.) 
Defiled,  u.  16.  Josiah,  in  his  pious  zeal,  was  ransacking  the  old 
seats  of  idolatry,  and  spied  the  sepulchres  in  the  mount,  in  which, 
probably,  the  idolatrous  priests  were  buried,  not  far  from  the  altaf 
at  which  they  had  officiated,  and  which  they  were  so  fond  of,  that 


Hpfore  CI. list  '".lO. 


IJ  Kl^'CS.  XXIII. 


Tlie  Dfatli  of  Josinli. 


:'i,'v  \v<Mr  (losirous  to  lay  tlu'ir  hc.ncs  by  't ;  tl\i>se  lio  opotn-d, 
h  (.k  nut  the  bones,  hikI  biiriit  iheni  tipor.  f/ie  altar,  to  shi-w  lliat 
tins  Ik:  Would  have  done  b_v  the  priests  Ihciuselves,  if  lliev  liad 
ijieii  alive,  as  he  did  hy  those  whom  lie  foiiiwl  alive;  (v.'iQ.)  thus 
111'  Moliiited  the  altar,  desecrated  it,  and  made  it  oiiioiis.  It  is 
iliiealeiicd  asainst  idolaters,  (.Ier.8.  \,'2.)  that  their  bones  shall  /n- 
sjircnd  before  the  sun;  that  whieli  is  there  ihicateiied,  and  this 
wliieli  is  here  executed,  (liesiieakiiig  \\\c\v  ini<piily  to  be  vpnn  their 
bones,  Ezek.  32.  27.)  are  an  intiinalioii  ol  a  piiiiishiiieiit  after 
death,  reserved  for  those  that  liie  and  die  impenitent  in  tlial  or 
;;nv  other  sin:  ll'.e  burning  of  the  bones,  if  lliiit  were  all,  is  a 
small  matter;  but  if  it  signify  the  torment  of  the  soul  in  a  worse 
flame,  (Luke,  16.  24.)  ills  very  dreadful.  This,  as  it  was  Joslah's 
act,  seems  to  be  the  result  of  a  very  sudden  resolve;  he  had 
not  done  it,  but  that  he  happened  to  turn  himself,  and  spy  the 
sepulchres,  and  yet  it  was  foretold  above  350  years  before,  when 
this  altar  was  first  binit  by  Jeroboam,  1  Kin2;s,  13.  2.  God 
alwavs  foresees,  and  has  sometimes  foretold  as  certain,  that  which 
yet  to  us  seems  most  contingent;  the  kimfs  heart  is  in  the  hand 
of  the  Lord;  king'  Josiab's  was  so,  and  he  turned  it  (or  ever  he 
himself  was  aware.  Cant.  6.  12.)  to  do  this;  no  word  of  God  shall 
fall  to  the  ground.  (2.)  It  was  demolished;  he  brake  down  the 
ullar  and  ail  its  appertcnances,  (v.  1 5.)  burnt  what  was  combustible, 
and,  since  an  idol  is  nothing-  in  the  world,  be  went  as  far  toward 
the  annihilating  of  it  as  he  could,  for  he  stcmped  it  small  to 
pnirder,  and  made  it  as  dust  before  the  irind. 

2.  He  destroyed  all  the  houses  of  (lie  high  places,  all  tliose 
synagogues  of  Satan  that  were  in  the  cities  of  Samaria,  v.  19. 
These  tlie  kings  of  Israel  built,  and  Ciod  raised  up  this  king  of 
Judah  to  pull  lliein  down,  for  the  honour  of  the  ancient  house  of 
David,  from  which  the  ten  tribes  had  revolted;  the  priests  he 
justly  made  sacrifices  vpoii  their  oirti  altars,   r.  20. 

3.  He  carefully  preserved  the  sepulchre  of  tliat  man  of  God  who 
came  from  Judaji  to  foretell  this,  which  now  a  king  who  came  from 
Tndali  executed  ;  this  was  lliat  siood  ))ropliet  who  proclaimed  these 
Ihiiigs  against  the  altar  of  Bethel,  and  yet  was  himself  slain  by 
a  lion  for  disobeving  the  word  of  the  Lord;  but,  to  shew  that 
Ood's  displeasure  against  him  went  no  further  than  his  death,  but 
ended  there,  G<id  so  ordered  it,  that,  when  all  tlie  graves  about 
his  were  disturbed,  bis  was  safe,  (r..  17,  IH.)  and  no  man  moved 
his  bones;  he  was  entered  into  peace,  and  therefore  shall  rest  in 
his  bed,  Isa.  57.  2.  The  old  Ivina;  prophet,  who  desired  to  be 
buried  as  near  him  as  might  be,  it  should  seem,  knew  what  he  difl, 
for  his  dust  also  ))eing  mingled  with  that  of  the  good  prophet,  was 
preserved  for  his  sake;   see  Numb. 23. 10. 

Lastly,  We  are  here  told  wlint  a  solemn  passover  Josiah  and  his 
people  kept,  after  all  this.  When  they  had  cleared  the  country 
of  the  old  leaven,  then  they  applied  themselves  to  the  keeping  of 
the  feast ;  when  Jehu  had  destroyed  tlie  worship  of  Baal,  yet  he 
took  no  heed  to  walk  in  the  commandments  and  ordinances  of 
God,  but  Josiah  considered  that  we  must  learn  to  do  well,  and  not 
only  cease  to  do  evil,  and  that  the  wav  to  keep  out  all  abominable 
customs,  is  to  keep  up  all  instituted  ordinances;  (see  Lev.  18.  30.) 
and  therefore  he  commanded  all  the  people  to  keep  the  jiassover, 
which  was  not  onhf  a  memorial  of  their  deliverance  out  of  Egypt, 
but  a  token  of  their  dedication  to  him  that  brought  them  out,  and 
their  communion  with  him:  tliis  he  found  written  in  the  book  of 
the  laic,  here  called  the  book  of  the  coi^enant ;  for,  though  the 
divine  aulhoritv  mav  deal  witli  us  in  a  way  of  absolute  commani), 
divine  grace  condescends  to  federal  transactions,  and  therefore  he 
observed  it.  We  have  not  such  a  particidar  account  of  this  passover 
as  of  that  in  Hezekiab's  lime,  ( 2  Chion.  30.)  but,  in  general,  that 
there  icas  not  hohlen  snch  a  passover  in  aiiv  of  the  foregoing  reigns, 
no,  not /ro/H  the  dani  of  the  jndiies  ;  (r.  22.')  which,  by  the  way, 
intimates,  that  llioush  the  account  which  the  book  of  Judges  gives 
■  >f  tlie  state  of  Israel  under  that  dvnastv  looks  but  melancholy,  yet 
there  were  then  scnue  golden  davs.  This  passover,  it  seems,  was 
extraordinary  for  the  number  and  devotion  of  the  communicants, 
their  sacrifices  and  offerings,  and  their  exact  observance  of  the  laws 
nf  the  iepst;  and  it  was  not  now,  as  in  Hezekiah's  passover,  when 


![  many  conitn  «nicatcd  that  were  not  cleansed  acoordlnn-  to  lbs 
I  purification  of  the  sanctuary,  and  the  I.evitps  were  prniiidcil  t.',  di» 
the  priests' work.  We  ha\e  reason  to  lliink,  that,  during  all  the 
remainder  of  Josiab's  reign,  religion  flourished,  and  the  feasts 
of  the  Lord  were  very  carefully  observed;  but,  in  this  passover, 
the  satisfaction  they  took  in  the  coveii.int  lately  renewed,  lli<; 
reformation  in  pursuance  of  it,  and  the  revival  of  an  ordinance 
which  they  ha. I  lately  found  the  divim-  orioiual  of  in  the  book  of 
the  law,  ami  which  bad  long  been  neglected  or  carelessly  kept, 
put  them  into  transports  of  holy  joy;  and  God  was  |>ieased  lo 
recompense  their  zeal,  in  destroying  idolatry,  with  unconirniMi 
tokens  of  his  presence  and'favour;  all  this  concurred  to  make  it 
a  distingnislie<l  passover. 

25.  And  like  unto  liiin  was  tliere  no  king  hefoie 
liiiii,  that  turned  to  the  Lord  with  all  his  heart,  and 
witii  all  his  soul,  and  witli  all  his  niiuht,  acconiino' 
to  all  the  law  of  Moses;  neither  after  hitn  aiose 
there  a/ij/ like  him.  20.  Notwithstandinii' tite  Lotto 
turned  not  from  the  fierceness  of  his  ;iifeat  wiath, 
wherewith  his  anger  was  kindleii  auaiiist  .liidah, 
because  of  all  the  provocations  that  Manassdi  h:i(l 
provoked  him  withal.  27.  And  tlie  l>oi;i>  said,  1 
will  retnove  Judah  also  out  of  my  sisiiit,  as  I  have 
removed  Israel,  and  will  cast  off  this  city  Jerusalem 
which  I  have  chosen,  and  the  house  of  wiiich  ] 
said,  My  name  shall  be  there.  28.  Now  I  he  rest 
of  the  acts  of  Josiah,  and  all  that  he  did,  are  ihey 
not  written  in  the  book  of  the  chronicles  of  the 
kings  of  Judah  ?  29.  In  his  days  Pharaoh-iiecholi 
king  of  Egypt  went  up  against  the  king  of  Assyria 
to  the  river  Euphrates:  and  king  Josiah  went 
against  him;  and  he  slew  him  at  Megiddo,  when 
he  had  seen  him.  .30.  And  his  servants  (tarried 
him  iti  a  chariot  dead  from  Megiddo,  and  brought 
him  to  Jerusalem,  and  l)uried  him  in  his  own 
sepulchre.  And  the  jieople  of  the  laud  took 
Jehoahaz  the  son  of  Josiah,  and  anointed  him, 
and  made  him  king  in  his  father's  stead. 

Upon  the  reading  of  these  verses,  we  must  say.  Lord,  though 
thy  righteousness  be  as  the  great  momituins,  evident,  conspicuous, 
and  past  dispute,  vet  thy  judgments  are  a  great  deep,  unfathom- 
able, and  past  findins  out,  Ps.36.6.     What  shall  we  say  to  this? 

I.  It  is  here  owned  that  Josiah  was  one  of  the  best  kings  that 
ever  sat  upon  the  throne  of  David,  r.25.  As  Hezekiah  was  a 
nonsuch  for  faith  and  dependence  u|)on  God  in  straits,  (c/t.  18.5.) 
so  Josiah  was  a  nonsuch  for  sincerity  and  zeal  in  carrying  on 
a  work  of   reformation.       For    this,    there   was   none   like   him, 

1.  That  he  Inrned  to  the  Lord,  from  whom  t.'S  fathers  had  revolted. 
It  is  true  religion  to  turn  to  God  as  one  we  have  chosen  and  love. 
He  did  what   he   could    to  turn   his   kingdom    also    to   the  Lord. 

2.  That  he  did  this  with  his  heart  and  sinil ;  his  affections  and  aims 
were  right  in  what  he  did.  Those  make  nothing  of  their  rcliuion, 
that  do  not  make  heart-work  of  if.  3.  That  he  did  it  with  all  hit 
heart,  and  all  his  sonl,  and  all  his  might;  with  vigour,  and 
courage,  and  lesolution:  he  could  not  otherwise  have  broken 
through  the  difficulties  he  had  to  grapple  with.  What  gnat 
tliinss  mav  we  brins  to  pass  in  the  service  of  God,  if  we  be  but 
livelvand  hearty  in  it  !  4.  That  he  did  this,  according  to  all  the  law 
of  Moses;  in  an  exact  observance  of  that  law,  and  with  an  actual 
regard  to  it.  His  zeal  did  not  transport  him  into  any  irregularities, 
but,  in  all  he  did,  he  walked  bv  rule. 


Hetore  Clirist  (ilO. 


11   KINGS,  XXllI. 


Jelio-.iliuz  ;iii(l  Jeiioiiikim 


II.  Ni)l\vithstati(liiis:  this,  he  was  cut  ofT  \>y  n  violent  dcatli,  in 
the  midst  of  liis  <!ii\<,  and  liis  kingdom  was  ruined  witliiii  a  tew 
\eHis  alter.  Con.s.-(|Menl  npon  siuli  a  ret'urmalion  as  tliis,  one 
wonid  have  ex|ierl(N(  iiotliiji'4  but  tlie  |)ros|)erily  and  glorv  bntli 
ot  Uing  and  kingdom;  but,  qidte  conlrarv,  we  find  both  iMidnr  a 
clond. 

1.  Even  (he  n  lormt'd  kingdom  continues  marked  lor  ruin.  For 
all  this,  V.  2(i.  The  Lord  turned  not  from  llic  fierceness  of  his  great 
wralli.  That  is  ccrtainlv  true,  which  God  spake  by  the  |)ro|)het, 
Jer.  li!.  7,  8.  That  if  a  nation,  doomed  to  destruction, /HiJiyiom 
the  evil  of  sin,  God  will  repent  of  the  evil  of  punishment  ;  and 
lliereforo  we  must  conclude  that  Josiah's  people,  though  they  sub- 
ndtted  to  .losiah's  power,  did  not  heartily  imbibe  Josiah's  prin- 
cijiles.  They  were  turned  by  force,  they  did  not  voluntarily 
turn  from  their  evil  wui/,  but  still  continued  their  affection  for 
their  idols;  and  tlierefore  he  that  knows  men's  hearts,  would  not 
recall  the  sentence,  which  was,  That  Judah  should  be  removed,  as 
israt  I  had  been,  and  Jerusalem  itself,  i;.  27.  Yet  even  this  de- 
struclion  was  intended  |o  be  their  effectual  reformation  ;  so  that 
we  must  say,  not  only  that  the  criminals  had  filled  their  measure, 
and  were  ripe  for  ruin,  but  also  that  the  disease  was  come  to  a 
crisis,  and  was  ready  for  a  cure;  and  this  shall  be  all  the  fruit, 
even  the  taking  away  of  sin. 

2.  As  an  evidence  <d  this,  even  the  reforming  king  is  cut  off  in 
(he  midst  of  his  usefulness,  in  meny  to  him,  that  he  might  not  see 
the  evil  which  was  coming  upon  his  kingdom  ;  but  in  wralli  to  his 
l)eo|)le,  for  his  death  was  an  inlet  lo  Iheir  desolations.  The  king 
of  Esypt  waoed  war,  it  seems,  with  the  king  of  Assyria,  (so  the 
king  of  Babylon  is  now  called,)  Josiah's  kingdom  lay  between  them  ; 
lie  therefore  thought  himself  concerne'd  to  o|)pose  theking  of  Egypt, 
and  check  the  growing,  threalenina  greatness  of  his  power;  fur 
though,  at  this  time,  he  protested  that  he  had  no  design  against  Jo- 
siah,  yet  if  he  should  pre\'ail  '»  unite  the  river  of  Egypt  and  the 
river  Euphrates,  the  land  of  Judah  wonlil  soon  be  overflowed  be- 
tween them  ;  therefore  Josiah  went  ayaitist  him,  and  was  killed  in 
the  first  engagement,  v.  29,  30.  Here,  (1.)  We  cannot  juslify 
Josiah's  conduct ;  he  had  no  clear  call  to  engage  in  this  war,  nor 
do  we  find  that  be  asked  counsel  (d  God  bv  Urim,  or  prophets, 
concerning  it.  What  had  he  to  do,  to  a|ipear  and  act  as  a  friend 
and  ally  to  the  king  of  Assyria  ?  Should  he  help  iheungodli/,  and 
love  them  that  hate  the  Lord?  If  the  kings  of  Egypt  and  Assyria 
quarrelled,  he  had  leasfin  to  think  God  would  brinir  good  out  of  it 
to  him  and  his  people,  and  make  them  instrumental  to  weaken  one 
another.  Some  nnderstand  the  promise  made  to  him,  (That  he 
should  come  to  his  grave  in  peace, J  in  a  sense  in  which  it  was  not 
performed,  because,  by  his  miscarriage  in  this  matter,  he  forfeited 
the  benefit  of  it.  God  has  promised  to  keep  us  in  all  our  ways; 
but  if  we  go  out  of  oiir  way,  we  throw  ourselves  out  of  his  protec- 
tion. I  nnderstand  the  promise  so,  as  that  I  believe  it  was  fulfilled, 
for  he  dieil  in  peace  willi  fiod  and  his  own  conscience,  and  saw  not, 
nor  had  any  iininediale  prospect  of,  the  destrnclion  of  Jndah  and 
Jeriisalf  ni  by  the  Chaldeans  ;  yet  I  understand  the  providence  to  be 
a  rebuke  lo  him  for  his  rashness.  (2.)  We  must  adore  God's 
riihteonsness,  in  taking  awav  such  a  jewel  from  an  unthankful 
people  that  knew  not  how  to  value  it.  They  greatly  lamented  his 
death,  2  Chroii.  35.  25.  ur£cd  to  it  by  Jeremiah,  who  told  them 
the  meaning  of  it,  and  what  a  threatening  omen  it  was  ;  but  they 
had  liol  made  a  due  improvement  of  the  mercies  ihev  enjoyed  by 
his  life,  of  which  God  taught  them  the  worth  by  the  want. 

31.  Jehoahaz  zvas  twenty  and  three  yeais  old 
when  he  berjan  to  reiijn  ;  and  he  reigned  three  months 
in  Jerusalem.  .And  his  mother's  name  icas  Hamiital, 
the  danghter  of"  Jeremiah  of  Lihnah  .'32.  And 
he  did  that  loliicit  xvus  evil  in  the  sioht  of  the 
Lord,  according  to  ail  that  his  flithers  had  done. 
■'3.'3.  And  Pharaoh-nechoh  put  him  in  hands  at 
lliblali,    in     the    land     of    Hamath,    that    he    might 


not  reign  in  Jerusalem  ;  aud  put  the  land  to  ;i  tri- 
bute of  an  hundred  talents  of  silver,  and  a  talent  of 
gold.  34.  And  Pharaoh-nechoh  made  Eliakiin  the 
son  of  Josiah  king  in  the  room  of  Josiah  his  tiitber, 
and  turned  his  name  to  Jehoiakim,  and  took  Je- 
hoahaz away  :  and  he  came  to  Eijypt,  and  died 
there.  3o.  And  Jehoiakim  gave  the  silver  and  the 
gold  to  Pharaoh  ;  but  he  taxed  the  land  to  give 
the  money  according  to  the  commandment  of 
Pharaoh  ;  he  exacted  the  silver  and  the  gold  of  the 
people  of  the  land,  of  every  one  according  to  his 
taxation,  to  give  it  unto  Pharaoh-nechoh.  36". 
Jehoiakim  icas  twenty  and  five  years  old  when  he 
began  to  reign  ;  and  he  reigned  eleven  years  in 
Jerusalem.  And  his  mother's  name  was  Zebudah, 
the  daughter  of  Pedaiah  of  Ilumah.  37-  And  he 
did  thai  wliich  was  evil  in  the  sight  of  the  Lord, 
according  to  all  that  his  fathers  had  done. 

Jerusalem  saw  not  a  good  day  after  Josiah  was  laid  in  his  grave, 
but  one  trouble  came  after  another,  till,  within  22  years,  it  was 
(piite  destroyed.  Of  the  reian  of  two  of  his  sons  here  is  a  short 
account  ;  the  former  we  find  here  a  prisoner,  and  the  latter  a  tri- 
butary, to  the  kins  of  Egypt,  and  both  so  in  the  very  beginning 
of  Iheir  reign.  The  king  of  Egypt  having  slaiir  Josiah,  though 
he  had  not  any  design  upon  Judah,  yet,  being  provoked  by  the 
opposition  which  Josiah  gave  him,  now  it  should  seem,  he  bent 
all  his  force  against  bis  family  and  kingdom.  If  Josiah's  sons 
had  trodden  in  his  steps,  they  would  have  fared  the  better  for  his 
piety  ;  but  deviating  from  them,  they  fared  the  worse  for  his 
rashness. 

I.  Jehoahaz,  a  younger  son,  was  first  made  king  by  the  people, 
of  the  land:  probably,  because  he  was  observed  lo  be  of  a  more 
active,  warlike,  genius  than  his  elder  brother,  and  likely  lo  make 
head  against  the  king  of  Egypt,  and  to  avenge  his  father's  death, 
which  perhaps  the  ))eople  were  more  solicitous  about,  in  p  int  of 
honour,  than  the  kec|)ing  up  and  carrying  on  his  father's  reform- 
ation ;   and  the  issue  was  accordinslv. 

1.  He  did  ill,  v.  32.  Though  he  had  a  good  education,  and  a 
good  example,  given  him,  and  many  a  good  prayer,  we  may  sup- 
pose, put  up  for  him,  yet  he  did  that  which  was  evil  in  the  sight 
of  the  Lord,  and  it  is  to  be  feared,  began  lo  do  so  in  his  f.illier's 
lifetime,  for  his  reiiiii  was  so  short,  that  he  could  not,  in  that, 
show  mneli  of  his  character.  He  did  according  to  all  that  his 
wicked  fathers  had  done.  Thoush  he  had  not  time  to  do  much, 
yet  he  had  chosen  his  patterns,  and  showed  whom  he  inlended  to 
follow,  and  whose  sle|)s  he  intruded  to  tread  in  ;  and,  ha\  i:is  clone 
this,  he  is  here  reckoned  to  have  done  according  to  all  Ihe  evil 
which  lliey  did,  whom  he  proposed  lo  imitate.  The  choice  of 
persons  whoni  the  young  take  for  their  example,  is  of  serious  con- 
seqiieiice;   an  error  in  ibis  choice  is  fatal.   Phil.  3.  17,  10. 

2.  Doins  ill,  nowonder  that  he  fared  ill.  He  was  bill  three  months 
a  prince,  and  was  then  made  a  prisoner,  and  lived  and  died  so.  The 
king  of  Es>pt  seized  him,  and  put  him  in  bands,  v.  33.  fearing  lest 
he  should  give  him  distinhancr ,  and  carried  him  to  E'jypl,  where 
he  died  soon  after,  r.  34.  This  Jehoahaz  is  that  young  lion  whom 
Ezekiel  sjieaks  of  in  his  lamentation  for  the  princes  of  larael, 
that  learned  to  catch  the  prey  and  devour  men,  ((hat  was  the  evil 
which  he  did  in  the  sight  of  the  Lord,)  but  the  nations  heard  of 
him,  he  was  taken  in  their  pit,  and  they  hrovght  him  n-ilh  chains 
into  the  land  of  Egypt,  Ezek.  19.   1—4.   See  Jer.  22.   10-12. 

II.  Eliakini,  another  son  of  Josiah,  was  made  kini;  bv  llie  king 
of  Euvpl  ;  it  is  not  said  in  the  room  of  Jehoahaz,  (his  reiun  war.  so 
short,  that  it  was  scarcely  worth  taking  notice  of,)  hut /» //;c  room 
of  Josiah.  The  crown  of  Jndah  had,  hitherto,  alw.ivs  doc'iided 
from  a  father  to  a  son,  and  never,  ti     now,  from  one  brother  to 


Before  Christ  599. 


II  KINGS,  XXIII,  XXiV.  Jehoiakimsiihdiiedhy  Nebuchadnezzar. 


another;  once,  l lie  succession  Iiad  so  liappciiod  in  tic  l/'y.TC  o(  j' 
Alinl),  hut  never,  till  now,  in  the  liouse  of  David.  The  king  of  | 
r.iivpl,  having  used  his  power  in  making;  him  kins,  further  sliewc<l 
il  ill  eliangiiip:  his  name,  he  calii'd  him  ./<'/i()/«/,iw,  a  name  that  has 
nfeieiice  to  Jehovaii,  for  he  had  iu)<lesiau  to  make  him  renounce, 
or  f'lroel,  the  relision  of  liis  eounlrv  ;  all  jieople  will  walk  in  the 
name  of  their  (iod,  and  let  him  do  so.  The  king  of  Bahjion  did 
not  do  so  hv  those  whose  names  he  changed,  Dan.  1.7. 

Of  this  Jehoiakim  we  are  here  told,  1.  That  the  king  of  Egypt 
II  aile  him  poor,  exacted  from  him  a  vast  tribute  of  100  talents  of 
silvir,  and  a  talent  of  (/old,  (('.33.)  which,  with  much  difficulty, 
lie  si|iieezed  out  of  his  snhjecls,  and  gave  to  Pharaoh,  v.  35. 
rormerlv,  the  Israelites  had  spoiled  the  Egyptians,  now,  the 
r.uvplians  spiiil  Israel:  see  what  woeful  changes  sin  makes. 
2.  Tliat  «hieh  made  him  poor,  yet  did  not  make  him  good  ;  not- 
wilhslaiiding  the  lebiikes  of  Providence  he  was  under,  hy  which 
he  should  have  heen  convinced,  humbled,  and  reformed,  he  did 
that  u/iicli  vas  rvil  in  the  sight  of  the  Lord,  (ti.37.)  and  so 
prepan.'d  against  himself  greater  judgments  ;  for  such  God  will 
send,  if  lesser  do  not  do  tlie  work  for  which  they  are  sent. 

CHAP.  XXIV. 

Thinfrs  arc  here  ripenin/r  for,  arid  liasteninfc  tnuuird,  the  utter  destruction  of 
Jerusalem.  We  left  Jehniakim  on  the  throne,  placed  there  hy  the  kiug  of 
h'gypl :  now  here  ne  have,  I.  The  troubles  of  his  rcip^n,  liow  he  was  brought 
into  subjectimi  by  the  kin/^  of  Babylon,  and  severely  cliastised  for  attempiinf; 
In  shake  off  tlte  yoke,  («.  2..G.)  and  how  Egypt  also  was  conquered  by 
M  livdiadnczzar,  r.  7.  II.  The  desolations  of  his  son's  reign,  which  con- 
tinued Iml  thrtc  months :  and  then  he,  and  all  his  great  men.  being  forced 
til  .surrender  at  discretion,  were  carried  captives  to  Babylon,  r.  8..10. 
///.  The  preparatives  of  the  next  reign,  Cwhich  was  the  last  of  all,)for 
Ihi-  alter  ruin  of  Jerusalem,  which  the  ne.xt  chapter  will  gire  vs  an  account 
of,  r.  17..20. 


1. 


IN  his  days  Nebuchadnezzar  kitig  of  Babylon 
came  up,  and  Jehoiakim  became  his  servant 
three  yeafs:  then  he  turned  and  rebelled  against 
him.  2.  And  the  Loi{D  sent  against  him  bands  of 
the  Chaldees,  and  bands  of  the  Syrians,  and  bands 
of  the  Moabites,  and  bands  of  the  children  of 
Aintnon,  and  sent  them  against  Judah  to  destroy  it, 
according  to  the  word  of  the  Lord,  which  he  spake 
by  his  servants  the  prophets.  3.  Surely  at  the 
commandiiient  of  the  Lord  came  this  upon 
Judah,  to  retuove  them  out  of  his  sight,  for  the 
sins  of  Manasseh,  according  to  all  that  he  did; 
4.  And  also  for  the  innocent  blood  that  he  shed  : 
for  he  filled  Jerusalvtn  witli  innocent  blood ; 
which  the  Lord  would  not  pardon.  5.  Now  the 
rest  of  the  acts  of  Jehoiakim,  and  all  that  he  did, 
are  they  not  written  in  the  book  of  the  chronicles 
of  the  kings  of  Judah  ?  6.  So  Jehoiakim  slept 
with  his  fathers:  and  Jehoiachin  his  son  reigned 
in  his  stead.  7.  And  the  king  of  Egypt  came  not 
again  any  more  out  of  his  land  :  for  the  king  of 
Babylon  had  taken  from  the  river  of  Egypt  unto 
the  river  Euphrates  all  that  pertained  to  tlie  king 
of  Egypt. 

We  have  here  the  first  mention  of  a  name  wliicli  makes  a  great 
figure  lx)th  in  the  histories  and  in  the  pro|)hecies  of  the  Old  Tes- 
tament ;  it  is  that  of  Nebuchadnezzar,  king  of  Habylon,  (f .  1 .)  that 
liead  of  gold.  A  potent  prince,  and  one  that  was  the  terror  of  the 
mighty  in  the  land  of  the  living;  and  vet  his  name  had  not  heen 
kmrvn  in  sacred  writ,  if  it  had  not  been  employed  in  tlie 
destruction  of  Jerusalem,  and  the  captivity  of  the  Jews. 

voi-  I!.  23 


I.  Ife  made  Jehoiakim  liis  tributary,  and  kept  him  in  subjection 
three  years,  f.  1.  Nebuchadnezzar  began  his  reign  in  the  fourth 
\ear  of  Jehoiakim  ;  in  his  eighth  year  he  made  him  his  prisoner, 
but  restored  him,  upon  his  promise  of  faithfulness  to  him  ;  that  pro- 
mise he  kept  about  three  years,  but  then  rebelled,  probably, in  hopes 
of  assistance  from  the  king  of  Egypt.  If  Jehoiakim  had  served  his 
God  as  he  should  have  done,  he  had  not  been  servant  to  the  king 
of  Babylon  ;  but  God  would  thus  make  him  know  the  difference 
between  his  service  and  the  service  of  the  kings  of  the  countries, 
2Chron.  12.  0.  If  he  had  been  content  with  his  servitude,  and  true 
to  his  word,  his  condition  had  been  no  worse  ;  but,  rebelling  against 
the  king  of  Babylon,  he  plunged  himself  into  more  trouble. 

II.  When  he  rebelled,  he  sent  his  forces  against  him  to  destroy 
his  country,  bands  of  Chaldeans,  Syrians,  Moabites,  Ammonites, 
who  were  all  now  in  the  service  and  ])ay  of  the  kmg  of  Babylon, 
(v.'l.)  and  withal  retained,  and  now  shewed,  their  ancient  enmity 
to  the  Israel  of  God.  Yet  no  mention  is  here  made  of  their  com- 
mission from  the  king  of  Babylon,  but  only  of  that  from  the  King 
of  kings.  The  Lord  sent  against  him  all  these  bands.  And  again, 
(i'.  3.)  Surely  at  the  commandment  of  the  Lord  came  this  upon  Judati, 
else  the  commandment  of  Nebuchadnegzar  could  not  have  brought 
it.     Many  are  serving  God's  purposes  who  are  not  aware  of  it. 

Two  things  God  intended  in  suffering  Judah  to  be  thus  har- 
rassed.  l.The  punishment  of  the  sins  of  Manasseh,  which  God  now 
visited  upon  the  third  and  fourth  generation.  So  long  he  waited 
before  he  visited  them,  to  see  if  the  nation  would  repent ;  but  they 
continued  impenitent,  notwithstanding  Josiah's  endeavours  to 
reform  them,  and  ready  to  relapse,  upon  the  first  turn,  into  their 
former  idolatries ;  now  that  the  old  bond  was  put  in  suit,  they 
were  called  up,  upon  the  former  judgment ;  that  was  revived, 
which  God  had  laid  up  in  store,  and  sealed  among  his  treasures, 
(Dent.  32. 34.  Job,  14. 17.)  and,  in  remembrance  of  that,  he 
removed  Judah  out  of  his  sight,  and  let  the  world  know  that  time 
Iff//  not  wear  out  the  guilt  of  sin,  and  that  reprieves  are  not 
pardons.  All  that  Manasseh  did  was  called  to  mind,  but 
especially  the  innocent  blood  that  he  shed,  much  of  which,  we  may 
su()pose,  was  the  blood  of  God's  witnesses  and  worshippers,  which 
tlie  Lord  would  not  pardon.  Is  there  then  any  unpardonable  sin 
but  the  blasphemy  against  the  Holy  Ghost?  This  is  meant  of  the 
remitting  of  the  temporal  punishment :  though  Manasseh  repented, 
and  we  have  reason  to  think  that  even  the  persecutions  and 
murders  he  was  guilty  of  were  pardoned,  so  that  he  was  delivered 
from  the  wrath  to  come;  yet,  as  they  were  national  sins,  they  lay 
still  charged  upon  the  land,  crying  for  national  judgments. 
Perhaps,  some  were  now  living  who  were  aiding  and  abetting; 
and  the  present  king  was  guilty  of  innocent  blood,  as  appears, 
Jer.  22. 17.  See  what  a  provoking  sin  murder  is,  how  loud  il 
cries,  and  how  long !  See  what  need  nations  have  to  lament  the 
sins  of  their  fathers,  lest  they  smart  for  them.  2.  God  intended 
hereby  the  accomplishment  of  the  prophecies;  it  was  according  to 
the  word  of  the  Lord,  which  he  spake  by  his  servants  the  prophets. 
Rather  shall  Judah  be  removed  out  of  his  sight,  nay,  rather  shall 
heaven  and  earth  pass  away,  than  any  word  of  God  fall  to  the 
ground.  Threatenings  will  be  fulfilled  as  certainly  as  promises, 
if  the  sinner's  repentance  prevent  not. 

III.  The  king  of  Egvpt  was  likewise  subdued  hy  the  king  of 
Babvlon,  and  a  great  pari  of  his  coimlry  taken  from  him,  i-.  7.  Il 
was  hut  lately  that  he  had  oppressed  Israel,  (ch.  23.  33.)  now  he  is 
himself  brought  down,  and  disabled  to  attempt  any  thing  for  the 
recovery  of  his  losses,  or  Ihe  assistance  of  his  allies  ;  he  dares  not 
come  any  more  out  tf  his  land.  Afterward,  he  ..IteTV  vd  to  give 
Zedekiaii  some  relief,  but  was  obliged  to  retire,  Jer.  37.  7. 

IV.  Jehoiakim,  seeing  his  country  laid  waste,  and  himself  ready 
to  fall  into  the  enemy's  hand,  as  it  should  seem,  died  of  a 
broken  heart,  in  the  midst  of  his  davs,  v.G.  So  Jehoiakim 
slept  with  his  fathers;  but  it  is  not  said  that  he  was  buried  with 
tlicm;  for,  no  doubt,  the  jiropheey  of  Jeremiah  was  fulfilled, 
that  he  should  not  be  lamented,  as  his  father  was,  hut  buried  with 
the  burial  of  an  ass,  (Jer.  Ml.  18, 10.)  and  his  deid  body  cast  out, 
Jer.  36.  30. 


Before  Christ  599.  II  KINGS,  XXIV. 

0.  Jehoiachin  was  eighteen  years  old  when  he 
began  to  reign,  and  he  reigned  in  Jerusalem  three 
months.  And  his  mother's  name  was  Nehushta, 
the  (lauu;hter  of  Elnatlian  of  Jerusalem.  9.  And 
he  did  that  which  was  evil  in  the  sight  of  the  Lord, 
according  to  all  that  his  father  had  done.  10.  At 
that  time  the  servants  of  Nehnchadnezzar  king  of 

Babylon    came    np  against  Jerusalem,  and  the  city  |  He  had  sent  liis  forces  to  ravage  the  cmintrv,  (('.2.)  now  he  cnm-; 

was  "besieged.      1).  And  Nebuchadnezzar  king  of   'j^self;  and  laid  siege  to  tlie  ci^v.    Now  il.e  "ord  of  God  wns 


Jehoiachin  carried  Captive  to  Babylcn. 

tie  justly  smarted  for  liis  fatlicrs'  sins,  for  tie  Irod  in  llieir  sirps, 
v.Q.  i\ti  did  that  wliicli  uas  evil  in  the.  sight  af  the  Lord,  as 
they  tiad  done  ;  lie  did  notliing  to  cut  off  llie  entail  of  llic  curse,  to 
discharge  the  encumbrances  of  his  crovn,  and  therefore  (Transit 
cum  ntiere — T/ie  rnainibrance  descends  icil/i  the  croan )  with  Ilia 
i.wn  iniquity  that  of  his  fathers  shall  conic  into  the  aicimiil. 

II.  The   calamities  that  came   upon  him,  and   his  family,  and 

I  people,  in  the  very  beginning  of  his  reiLin,  were  verv  trricvous. 

I      1.  Jerusalem   was   besieged    by   (he   kinu  of  Eaii.Kn.,  r.  10, 11. 


Babylon  caine  against  the  city,  and  his  servants 
did   besieg^it.      12.  And   Jehoiachin  the  king  of 
.Tudah  went^ut  to  the  king  of  Babylon,  he,  and  his 
mother,  rtnd'  his  servants,  and  iiis  princes,  and  his 
officers  :   anc|  tl)e  king  of  Bai)ylon  took  him  in  the 
eighth  year  0^  his  reign.      13.  And  he  carried  out 
thence  all  the  treasures  of  the  house  of  the  Lord, 
and  the  treasures   of   the   king's  house,  and  cut  in 
pieces  all   tlie  vessels  of  gold  which  Solomon  king 
of  Israel   had  n>ade  in  tiie  temple  of  ihe  Lord,  as 
the  Lord  had  said.      14.  And  he  carried   away  all 
Jerusalem,  and  all  the  princes,  and   all  the  mighty 
men  of  valour,  fiven  ten  tliousaiul  captives,  and  all 
ihe  craftsmen  artd  smiths  :  none  remained,  save  the 
[poorest  sort  of  the  people  of  the  land.      15.  And  he 
carried  away  Jehoiachin  to  Babylon,  and  the  king's 
mother,  and   the  king's  wives,  and  his  officers,  and 
(lift  mighty  of   tiie  land,  those  carried  he  itito  cap- 
tivity from  Jerusalem  to  Babylon.     10.  And  all  the 
men  of  migiit,  even  seven  thousand,  and  craftsmen 
and   smiths  a  thousand,  all  that  weie  strong  and 
apt    for    war,    even    them    the    king    of    Babylon 
brought  captive  to  Babylon.      17.  And  the  king  of 
Babylon  made  Mallaniah  his  father's  brotlier  king 
in  iiis  stead,  and  changed  his  name  to  Zedekiah. 
18.  Zedekiah  nas  twenty  and  one  years  old  when 
he  began  to  reign,  and  he  reigned  eleven  years  in 
Jerusalem.     And  iiis  mollier's  name  iras  Hamutal, 
the  daughter  of  Jeremiah  of  Lii)nah.      19.  And  he 
did  thai.which  teas:  evil  in  the  sight  of   the  Lord, 
according     to     all     that    Jehoiakim     had     done. 
20.  For  through   tiie  anger  of  Ihe  Lord  it  came  to 
pass   in  Jerusalpm   and  ,Iudah,    until   he  had   cast 
them  out  from  his  |)reseiice,  that  Zedekiah  rebelled 
against  the  king  of  Babylon. 


This  sho\dd  liavt  l>een  Ihe  historv  of  king  Jehoiachin's  rcitjn, 
l«it,  alas!  it  is  oidv  the  liistorv  of  king  Jehoiachin's  captivity,  as 
it  is  called,  Exek.  1.2.  H<  came  to  the  crown,  not  to  have  the 
lionour  of  wearing  it,  lint  the  shame  of  losing  it  ;  Idvo  tantum 
fcrtcrnt,  vt  cxirct — He  ciiiiie  in,  07ili/  to  go  out. 

I.  His  reign  was  short  and  inconsiderable  ;  he  reigned  but  three 
months,  an<l  then  was  removed  and  carried  captive  to  Babylon,  as 
his  father,  it  is  likely  would  have  been,  if  he  had  but  lived  so  much 
longer.  W'tiat  an  unhappy  young  prince  was  this,  that  was  thrust 
into  a  falling  house,  a  sinking  throne!  What  an  unnatural  father 
Jiad  he,  who  t)egat  him  to  suffer  for  him!  and  by  his  own  sin  and 
folly  had  left  himself  nothing  to  becpieath  to  his  son  but  his  own 
S^i.ierics  !    Yet  this  young  prince  reigned  long  enough  to  shew  that 


fulfilled,  (Dent.  28.  49,  &c.)  The  D>rd  shall  hring  a  nation  arjninst 
thee  from  Jar,  of  fierce  countenance,  that  shall  first  <at  the  fruit 
of  thy  land,  and  then  besiege  thee  in  all  thy  gates. 

2.  Jehoiachin  immediately  surrendered  at  discrelicm.  As  soon 
as  he  heard  the  king  of  Babylon  was  conic  in  person  asiaiiist  the 
city,  his  name  being,  at  this  time,  become  very  formidablp,  be 
t)eat  a  parley,  and  went  out  to  him,  u.  12.  Had  he  made  his 
peace  with  God,  and  taken  the  method  that  Hezekiah  <lid  in  the 
like  case,  he  needed  not  to  have  feared  the  king  of  Babylon,  but 
might  have  held  out  with  courage,  honour,  and  success  ;  (one 
should  have  chased  a  thousand  ;)  but,  wanting  the  faith  and  piety 
of  an  Israelite,  he  had  not  Ihe  resolution  of  a  man,  of  a  soldier, 
of  a  prince.  He  and  his  royal  family,  his  mother  and  wives,  his 
servants  and  princes,  delivered  themselves  up  prisoners  of  war; 
this  was  the  consequence  of  their  being  servants  of  sin. 

3.  Nebuchadnezzar  rifled  the  treasures  both  of  the  church  and 
of  the  state,  and  carried  away  the  silver  and  gold  of  both,  c.  13. 
Now  Ihe  word  of  God,  by  Isaiah,  was  fulfilled,  (cA.20. 17.)  Ali 
that  in  in  thine  house  shall  be  carried  to  Babylon.  Even  Ihe 
\essels  of  the  temple  which  Solomon  had  made,  and  laid  up  hi 
store,  to  be  used  as  the  old  ones  ^^ere  worn  out,  he  cut  off  froTn 
the  temple,  and  began  to  cut  them  in  pieces,  but,  upon  second 
thoughts,  reserved  them  for  his  own  use,  for  we  find  Belshaizar 
drinking  wine  in  them,  Dan.  5. 2,  3. 

4.  He  carried  away  a  »;reat  part  of  .lenisalem  into  captivitv.  to 
weaken  it,  that  he  might  effectually  secure  to  himself  the  doniiiiion 
of  it,  and  prevent  its  revolt,  and  to  enrich  himself  with  the  weallt? 
or  service  ot  those  he  look  awav  ;  there  had  been  sonic  carried 
away,  eight  years  before  this,  in  the  first  year  of  Nebuchadnezzar, 
and  the  third  of  Jehoiakim  ;  among  them  were  Daniel  and  hi» 
fellows.  See  Dan.  1.1,  2.  They  had  approved  themselves  so  well, 
that  this  politic  prhicc  coveted  more  of  them.  Now  he  carried  off, 
(1.)  Tlie  young  king  himself,  and  his  family;  (v.  15.)  and  we  find, 
(eh.  25.  27.  .2!).)  that,  for  37  years,  he  continued  a  close  prisoner. 
(2.)  All  the  great  men,  the  princes  and  officers,  whose  riches  were 
kept  for  the  owners  thereof  to  their  hurt,  (Eccl.  5. 13.)  tempting' 
Ihe  enemies  to  make  a  prey  of  tlicni  first.  (3.)  Alt  the  military 
men,  the  mighty  men  of  valour,  f?-..]4.)  the  mighty  of  Ihe  land, 
(».  15.)  the  men  of  might,  even  all  that  irere  strong  and  apt  for 
irar,  V.  16.  These  could  not  defend  Iheiiiselves,  and  the  conqueror 
would  not  leave  them  to  defend  their  country,  but  took  them 
away,  to  be  enij)lo\ed  in  his  service.  (4.)  All  the  craftsmen 
and  smiths  who  nia<ie  weapons  of  war;  in  taking  (hem,  he  did, 
in  effect,  disarm  the  citv,  according  to  ll-e  Philistines'  policy, 
1  Sam.  13. 10.  In  this  cnpli\ity,  EzelvicI  the  prophet  was  cariied 
away,  (Ezek.  1.  1,  2.)  and  Mordecai,  Eslh.2.6.  This  Jehoiachin 
was  also  called  Jeenniah,  lChron.3.  10.  and,  in  contempt, 
Coniah,  Jer.22.24.   where  his  captivity  is  foretold. 

III..  The  successor  whom  the  king  of  Babylon  appointed  in  the 
room  of  Jehoiachin.  God  had  written  him  childless,  (Jer.  22.30.) 
and  therefore  his  iincie  was  intrusted  with  the  government.  The 
king  of  Babylon  made  Mallaniah  king,  the  son  of  Josiali,  and  t.i 
remind  p.ini,  and  let  all  the  world  know,  that  he  was  his  creature, 
he  changed  his  name,  and  called  him  Zedekiah,  v.  17.  (••'d  tiai/ 
sometimes  cliaraed  it  upon  liis  people,  Thru  hare  set  ut'  hinos, 
but  not  bij  me  ;  (Hos.  H.  4.)  an<l  now,  to  punish  them  for  tliat,  n  e 
j  king  of  Baljyion  shall  have  the  setting  np  of  (heir  kings.  Tliose 
aie  pistiy  deprived  of  Iheir  liberty,  that  use  it.  and  insist  upon  it, 
against  God's  authority.     This  Zedekiah  was  the  last  of  the  kings 


Before  Christ  5J)0. 


II  KINGS,  XX  n',  XXV.  Zedekiah's  Eyes  put  out,  and  his  Sons  slain. 


nf  JiiHali :  Ihename  wliitli  llic  king  of  Babylon  gave  liini  sianifies, 
Tfiejuslic:  "f  the  Lord,  which  was  a  presage  of  liie  glorifjing  of 
God's  justice  in  his  ruin, 

1.  sie  how  impious  this  Zwleiviah  was.  Though  the  judgments 
of  God  upon  his  thire  imnicdiate  pix-deccssois  might  have  been  a 
warninu;  to  him  not  to  tread  in  Ihcir  ^tep<:,  jet  Ac  did  that  iiliicli 
ivas  erii,  like  aH  the  rest,   v.  U». 

2.  See  how  impohlic  he  was.  As  his  predecessor  hist  his  cou- 
rage, so  lie  his  conduct,  with  his  religion,  for  he  rebelled  m/ainst 
the  king  nf  Baliyhn,  {v.  20.)  wliose  tributary  he  «as,  and  so  pro- 
voked him  whom  he  was  utterly  unable  to  contend  with,  and  who, 
if  he  had  continued  true  to  htm,  would  have  j)rotected  him;  w;;;c-h 
was  the  most  foolish  thing  he  co<tld  dw,  and  hastened  Ilic  ruin  of 
feis  kingdom.  Tliis  came  to  pass  l/trnuc/h  ihenciH/er  of  the  Lnrd^ 
that  he  might  cast  Ihetn  out  Jrain  his  presence.  Note,  When  those 
that  are  intrusted  with  the  counsels  of  a  nation  act  nnwisclv  aiKl 
against  their  true  interest,  we  ought  to  take  notice  of  tire  displea- 
sure of  God  in  it.  It  is  for  the  sins  of  a  people  that  Gml  removes 
the  speech  of  the  triistt/,  and  takes  away  the  understanding  of  the 
aged,  and  hides  from  tkeir  eges  the  things  that  belong  to  tine  public 
feace.     Whom  God  will  destroy,  he  infatuates, 

CHAP.  XXV, 

Eufr  since  DarjVi  lime,  Jerusalem  had  been  a  ceiebraced  pbee ;  htautiful  for 
situation,  and  tliejoy  of  (he  icfiole  earth  ;  irhile  the  book  of  Psalms  lasts,  that 
name  will  sovnd  i;reat.  hi  ihe  New  Testament,  we  read  much  of  it,  uhen  it 
vas,  as  lure,  ij/itxtH^  Kgtinfor  its  ruin.  In  Ike  clese  of  the  Bible,  u<  read 
of  tine  w  Jcrnsakm;  ere^'y  thitif^  therefore  that  concerns  Jerusakjn,  istvortliy 
our  regard.  In  this  chapter,  a'e  have,  I.  The  utter  destruction  of  Jerusalem 
by  the  Chaldeans';  the  city  besieged  and  taken,  (r.l..4.)  the  houses  btinfl, 
^v.S,9.)  -the  tcaU  hroken  doirn,  (r.lO.)  and  ties  inhabitants  carried  aleay 
into  cttuliritf,  t'.ll,12.  The  glory  of  Jerusalem  was,  I.  Tint  it  was 
tile  royal  city,  there  were  set  tlie  tlirones  of  tlie  liouse  of  David.;  but  that 
glory  is  here  depurted,  for  the  prince  is  made  a  most  miserable  prisoner,  the 
iced  ruijal  destroyed,  (r  5..7.)  and  the  prineipid  tfficirs  put  to  death, 
I'. 1 8.  ."^1.  2.  Thai  it  was  Ihe  My  ciVy,  there  ',ifis  ft'ic  testimony  of  Israel ; 
4)ut  that  fihry  is  departed  .for  S-tomous  -temple  is  burnt  to  the  ground,  (c.9.) 
^nd  the  sacred  ressd^  that  remttined  arc  carried  array  to  Rabylon,  e.  13 . .  1 7, 
Thus  is  Jerusalem  become  as  a  widow,  Lam^'l-.}.  IclvabnJ,  W'liere  is  tlie 
glory  ?  II.  The  dislraclifm  and  dispe^^sin1l  of  Ihe  remnnnl  that  was  left  iu 
Judah  under  Gedatiah,  v. 22.. 26.  III.  The  cotmtennnce  which,  after  3T 
year§'  imprisvnmmt,  teas  gifivn  to  Jelioiaolim  ike  cajitire  king  of  Judah, 
C.27..30. 

AND  it  came  to  pass  in  the  ninth  year  of  liis 
reio;n,  in  tlie  tenth  montii,  in  the  tenth  diifi 
©f  the  month,  iliat  Nebuchadnezzar  kin;;-  of  Baby- 
lon came,  he,  and  all  his  host,  against  Jerusalem, 
and  pitched  against  it;  and  they  built  fortsagaiiist 
it  round  about.  2.  And  the  city  was  besieged  unto 
the  eleventh  year  of  king  Zedekiah.  3.  And  on 
the  ninth  day  of  Ihefourl/i  month  the  famine  pre- 
vailed in  the  city,  and  there  was  no  bread  for  the 
people  of  the  land.  4.  And  the  city  was  broken 
up,  and  all  the  men  of  war  f/ed  by  night  by  the  way 
of  the  gate  between  two  walls,  which  is  by  tlie 
king's  garden  ;  (now  the  Chaldees  tcete  against  the 
city  round  about;)  and  the  Jciiio-  went  the  way 
toward  the  plain.  5.  And  the  army  of  the  Chaldees 
pursued  after  the  king,  aiul  overtook  him  in  the 
plains  of  Jericho  :  and  all  his  army  were  scattered 
from  him.  0.  So  they  took  the  king,  and  brought 
him  up  to  the  king  of  Babylon  to  Riblah  ;  and  they 
gave  judgment  upon  him.  7.  And  they  slew  the 
sons  of  Zedekiah  before  his  eyes,  and  put  out  the 
eyes  of  Zedekiah,  and  bound  him  with  fetters  of 
hrass,  and  carried  hitn  to  Babylon. 


We  left  king  Zedekiah  in  rebellion  against  the  king  of  Babylon. 
(cA.21.20.)  contriving  and  endeavouring  to  shake  off  his  yoke, 
when  he  was  uo  way  able  to  do  it,  nor  look  Ihe  right  method,  bv 
making  God  his  friend  first.  Now  here  we  have  an  account  of  the 
fatal  consequences  of  that  atlenipt. 

I.  The  king  of  Babylon's  army  laid  siege  to  Jerusalem,  v.^. 
What  should  hinder  them,  when  the  country  was  alreadv  in  their 
possession?  c/^.  24,  2.  They  built  forts  against  the,  city  round 
about,  whence,  by  such  arts  of  war  as  they  then  had,  Ihev  bat- 
tered it ;  sent  into  it  instruments  of  death,  and  kept  out  of  it  the 
necessary  supports  of  life.  Formerly,  Jerusalem  had  been  com- 
passed with  the  favour  of  God  as  with  a  shield,  but  now  their  de- 
fence was  departed  from  them,  and  their  enemies  surrounded  lliem 
on  every  side.  Those  that  by  sin  have  provoked  Go<l  to  leave 
Iheiii,  will  find  that  innumerable  evils  will  compass  them  about. 
Two  years  this  siege  lasted:  at  first,  the  army  retired,  fur  fear  of 
Ihe  king  of  Egypt;  (Jer.  37. 11.)  but,  finding  him  not  so  powei^;| 
as  Ihey  thought,  they  soon  returned,  with  a  resolution  not  to  quit 
Ihe  cily  till  they  had  made  themselves  masters  of  it. 

II.  During  this  siege,  Ihe  famine  prevailed,  (f.  3.)  so  that,  for  a 
long  time,t  hey  a<e</jc2r  bread  by  weight, andwith  care,  Ezck.4.  16. 
Thus   they   were    punished   for  Iheir   gluttony   and  excess,  their 

fulness  of  bread,  dM'A  feeding  themselves  without  fear  ;  at  lenglh, 
there  teas  no  l»Tadfor  the  people  of  the  land,  I  hut  is,  the  common 
people,  the  soJdiers,  whereby  they  were  weakened,  and  rendered 
unfit  fur  service;  now  they  ate  their  own  children  for  want  of  food; 
see  this  foretold  by  one  prophet,  (Ezek.  5.  10.)  and  bewailed  by 
another.  Lam.  4.  3,  &c.  Jeremiah  earnestly  persuaded  Ihe  king 
te  surrender,  (Jer.  38. 17.)  but  his  heart  was  hardened,  to  his 
destruction. 

JII,  At  lenglh,  the  cily  was  taken  bv  storm,  it  was  broken  up, 
(p,  4.)  the  besiegers  made  a  breach  in  Ihe  wall,  at  which  they  forced 
their  way  into  it;  the  besieged,  unable  any  longer  to  defend  it, 
endeavoured  to  quit  it,  and  make  the  best  of  their  way;  many, 
no  doubt,  were  put  to  the  sword,  the  victorious  army  being  much 
exaspTr.ited  by  their  obstinacy. 

fV.  The  king,  his  family,  and  all  liis  great  men,  made  their 
escape  in  the  night,  by  some  secret  passages  which  the  besiegen 
either  had  not  discovered,  or  did  not  keep  their  eye  upon,  v.  4. 
But  those  as  much  deceive  themselves,  who  think  to  escape  God's' 
judgments,  as  those  who  think  to  brave  them  ;  the  feet  of  him  that 
flees  from  them  will  as  surely  fail  as  the  hands  of  him  that  fights 
against  them;  when  God  judges,  he  will  overcome.  Intelligence 
was  given  to  the  Chaldeans  of  the  king's  flight,  and  which  way  he 
was  gone,  so  that  they  soon  overtook  him,  v.  5.  His  guards  were 
scattered  from  him,  every  man  shifting  for  his  own  safety.  Had  he 
put  himself  under  God's  protection,  that  would  not  have  failed 
liim  now:  he  presently  fell  into  the  enemies' hands,  and  here  we 
are  told  what  they  did  with  him. 

1.  He  was  brought  to  the  king  of  Babylon,  and  tried  by  a  coun- 
cil of  w  ar,  for  rebelling  against  him  who  set  him  up,  and  to  whora 
he  had  sworn  fidelity;  God  and  man  had  a  quarrel  with  him  for 
this;  see  Ezek.  17. 16,  &c.  The  king  of  Babylon  now  lay  at 
Riblah,  (vv'hich  lay  between  Judea  and  Babylon,)  that  he  might 
be  ready  to  give  orders  both  to  his  court  at  home  and  his  army 
abroad. 

2.  H'ts  sons  were  slain  before  his  eyes,  though  children,  that  this 
doleful  spectacle,  the  last  his  eyes  were  to  behold,  might  leave  an 
impression  of  grief  and  horror  upon  his  spirit  as  long  as  he  lived ; 
in  slaying  his  sons,  thev  shewed  their  indignation  at  his  falsehood, 
and,  in  effect,  declared  that  neither  he,  nor  any  of  his,  were  fit  ta 
be  trusted,  and  therefore  that  Ihey  were  not  fit  to  live. 

3.  His  eyes  were  put  out,  bv  which  he  was  deprived  of  that 
common  comfort  of  human  life,  which  is  given  even  to  them  that 
are  in  misery,  and  to  the  bitter  in  soul,  the  light  of  the  sun; 
by  which  he  was  also  disabled  for  anv  service.  He  dreaded 
being  mocked,  and  therefore  woidd  not  be  persuaded  to  yield; 
(Jer. 38.  19.)  but  that  which  he  feared  came  u))on  him  with  a 
witness,  and,  no  doubt,  added  much  to  his  misery  ;  for  as  they  that 
are  deaf,  suspect  that  every  body  talks  of  Ihcni,  so  they  that  are 


iJelore  Christ  58U. 


II  KINGS,  XXV. 


The  Temple  des>  royeti. 


blind,  suspect  that  everj  body  laughs  at  them;  by  this,  two  pro- 
phecies,  that  seemed  to  contradict  one  anolhei ,  were  both  fulfilled. 
Jpieiniah  prophesied  that  Zcdekiah  should  be  brought  to  Babylon, 
Jer.  32.  5. — 34.3.  Ezekiel  prophesied  that  he  should  not  see 
Babylon,  E2ek.l2.l3.  He  was  brought  thither,  hut,  his  eyes 
beinf  put  out,  he  did  not  see  it;  thus  he  ended  his  days,  l»efore 
he  ended  his  life. 

4.  He  was  bound  in  fetters  of  brass,  and  so  carried  to  Babi/lon; 
he  thatwas  blind  needed  not  be  bound,  (his  blindness  fettered  him,) 
but,  for  his  greater  disgrace,  they  led  him  bound;  only,  whereas 
common  malefactors  are  laid  in  iron,  (Ps.  105.10. — 107.10.)  he, 
being  a  prince,  was  bouud  with  fetters  of  brass;  but  that  the 
metal  was  somewhat  nobler  and  lighter,  was  little  comfort,  while 
still  he  was  in  fetters:  let  it  not  seem  strange,  if  those  that  have 
been  held  in  the  cords  of  iniquity  come  to' be  thus  held  in  the  cords 
of  affliction,  Job,  36.  8. 

8.  And  in  the  fifth  month,  on  the  seventh  day  of 
the  moiilli,  which  is  the  nineteenth  year  of  king 
Nelxiciiadiiezzar  kiiii;-  of  Babylon,  came  Nebuzar- 
a(htn,  captain  of  tlie  giiaid,  a  servant  of  tlie  king 
of  Bal)yloii,  mito  Jerusalem:  9.  And  lie  burnt  the 
house  of  I  lie  Lori3,  and  the  king's  house,  and  all 
tilt  houses  of  Jerusalem,  and  every  great  mans 
hou.'e  burnt  he  with  fire.  10.  And  all  the  army  of 
the  Chaldees,  that  toere  with  the  captain  of  the 
guard,  brake  down  the  walls  of  Jerusalem  round 
al)out.  II.  Now  the  rest  of  the  people  ^//«^  ivere 
left  in  the  city,  and  the  fugitives  that  fell  away  to 
the  king  of  Babylon,  with  the  remnant  of  the  mul- 
titude, did  Nebuzar-adan  the  captain  of  the  guard 
carry  away.  12.  But  the  captain  of  the  guard  left 
of  the  poor  of  the  land  to  Zie  vine-dressers  and  hus- 
bandmen. 13.  And  the  pillars  of  I)rass  that  trere 
in  the  house  of  the  Lord,  and  the  bases,  and  the 
brazen  sea  that  tvns  in  the  house  of  the  Lord,  did 
the  Chaldees  break  in  pieces,  and  carried  the  brass 
of  them  to  Babylon.  14.  And  the  pots,  and  the 
shovels,  and  the  snuffers,  and  the  spoons,  and  all 
the  vessels  of  brass  wherewith  they  ministered,  took 
they  away.  15.  And  the  fire-pans,  and  the  bowls, 
a7id  such  things  as  wete  of  gold,  m  gold,  and  of 
silver,  in  silver,  the  captain  of  the  guard  took  away. 

16.  The  two  pillars,  one  sea,  and  the  bases  which 
Solomon  had  made  for  the  house  of  the  Lord  ; 
the  brass  of  all  these  vessels  was  without  weight. 

17.  The  height  of  the  one  pillar  jrrrs  eighteen  cubits, 
and  the  chapiter  upon  it  was  brass  :  and  the  height 
of  the  chapiter  three  cubits;  and  the  wreathen- 
work,  and  pomegranates  upon  the  chapiter  round 
about,  all  of  brass:  and  like  unto  these  had  the 
second  pillar  with  wrealhen-work.  18.  And  the 
captain  of  the  guard  took  Seiaiali  the  chief  priest, 
and  Zephaniah  the  second  priest,  and  the  three 
keepers  of  the  door:  19.  And  out  of  the  city  he 
took  an  officer  that  was  set  over  the  men  of  war,  and 
five  men  of  them  that  wore  in  the  king's  presence, 
which  »vere  found  in  the  city,  and  the  principal 
scribe  of  tiie  host,  which  mu.stered  the  people  of 


the  land,  and  threescore  men  of  the  people  of  Xhz 
land  that  ?rere  found  in  the  city.  20.  And  Nebu- 
zar-adan captain  of  the  guard  took  these,  and 
brought  them  to  the  king  of  Babylon  to  Riblah : 
21.  And  the  king  o-f  Babylon  smote  them,  and  slew 
them  at  Riblah  in  the  land  of  Hamath.  So  Judah 
was  carried  away  out  of  their  land. 

Though  we  have  reason  to  think  that  the  army  of  the  Clialdeans 
were  much  enraged  against  the  city  for  holding  out  with  so  much 
stubbornness,  yet  they  did  not  therefore  put  all  to  fire  and  .sword 
as  soon  as  they  had  taken  the  city,  (which  is  too  couinionly  done 
in  such  cases,)  but,  about  a  month  after,  (compare  v.H.  with  v.S.) 
Nebuzar-adan  was  sent  with  orders  to  complete  the  destruction  of 
Jerusalem  ;  this  s|)ace  God  gave  them  to  repent,  after  all  the  fore- 
going days  of  his  patience,  but  in  vain,  their  hearts  (for  aught  that 
appears)  were  still  hardened,  an<l  therefore  execution  is  awarded 
to  tlie  utmost. 

1.  The  city  and  temple  are  burnt,  v.  9.  It  does  not  appear  that 
the  king  of  Babylon  designed  to  send  any  colonies  to  people  Jeru- 
salem, and  therefore  he  ordered  it  to  be  laid  in  ashes,  as  a  nest  of 
rebels.  At  the  burning  of  the  king's  house,  and  the  houses  of  the 
great  men,  one  cannot  so  much  wonder;  (the  inhabitants  had,  by 
their  sins,  made  them  combustible;)  but  that  Xhe  house  of  the  Lord 
should  perish  in  these  flames,  that  that  holy  and  beautiful  house 
should  be  burnt  with  fire,  (Isa.  04. 11.)  is  very  strange,  that  house 
which  David  prepared  for,  and  which  Solomon  built,  at  such  a  vast 
expence;  that  house  which  had  the  eye  and  heart  of  God  perpe- 
tually upon  it,  (1  Kings,  9.  3.)  might  not  that  have  been  snatched 
as  a  brand  out  of  this  burning?  No,  it  must  not  be  fire-proof 
against  God's  judgments;  this  stately  structure  must  be  turned 
into  ashes,  and,  it  is  probable,  the  ark  in  it,  for  (be  eneuiies,  having 
heard  how  dear  the  Philistines  paid  for  the  abusing  of  it,  durst  not 
seize  that,  nor  did  any  of  its  friends  take  care  to  preserve  it,  for 
then  we  should  had  heard  of  it  again  in  the  second  temple;  one 
of  the  apocrvphal  writers  does  indeed  tell  us  that  the  prophet 
Jereiniahgot  it  out  of  the  temple,  and  conveyed  it  to  a  ca\e  in  mount 
Nebo  on  the  other  side  Jordan,  and  hid  it  there  ;  (2  Mace.  2. 4,  5.) 
but  that  could  not  be,  for  Jeremiah  was  a  close  prisoner  at  that 
time.  By  the  burningof  the  temple,  God  would  shew  how  little  he 
cares  for  the  external  pomp  of  his  worship,  when  the  life  and  power 
of  religion  are  neglected;  the  people  trusted  to  the  temple,  as  if 
that  would  protect  them  in  their  sins  ;  (Jer.  7.4.)  but  God,  by  this, 
lets  them  know,  that,  when  they  had  profaned  it,  they  would  find 
it  but  a  refuge  of  lies.  This  temple  had  stood  about  420,  some  sav, 
430  years  ;  the  people  having  forfeited  the  promises  made  con- 
cerning it,  those  promises  must  be  understood  of  the  gospel-temple, 
which  is  God's  rest  for  ever.  It  is  observable  that  the  second 
temple  was  burnt  by  the  Romans,  the  same  month,  and  the  samt 
day  of  the  month,  that  the  first  temple  was  burnt  by  the  Chaldeans, 
which,  Joscphus  says,  was  the  10th  of  August. 

2.  The  wails  of  Jerusalem  are  demolished,  (f.  10.)  as  if  the  victo- 
rious army  would  be  revenged  on  them  that  had  kept  them  out  so 
long,  or,  at  least,  prevent  the  like  opposition  another  time.  Sin 
unwalls  a  people,  and  takes  away  their  defence.  These  walls  were 
never  repaired  till  Nehemiah  did  it. 

3.  The  residue  of  the  people  are  carried  away  captive  to  Baby- 
lon, V.  11.  Most  of  the  inhabitants  had  perished  by  sword  or  fa- 
mine, or  had  made  their  escape  when  the  king  did,  (for  it  is  said, 
t>.  5.  His  army  was  scattered  from  him,)  so  that  there  were  very 
few  left,  who,  with  the  deserters,  making  in  all  but  832  persons, 
(as  appears,  Jer.  52. 29.)  were  carried  away  into  captivity;  only 
thepoorof  the  land  were  left  behind,  (u.l2.)  to  till  the  ground,  and 
dress  the  vineyards,  for  the  Chaldeans.  .Sometimes  poverty  is  .i 
protection  ;  for  they  that  have  nothing  have  nothing  to  lose. 
When  the  rich  Jews,  who  had  been  oppressive  to  the  poor,  wem 
made  strangers,  nay,  prisoners,  in  an  enemy's  counti'y,  thT!  poor, 
whom  they  had  despised  and  oppressed,  had  libr/ty  urd  j\^  re  » 


Before  Christ  552. 


11  Kl'S' 


llieir  own  coHiilrv;  lliiis  Pri>\i(lon<-c  snnicliiiK  s  n'Mi;ii-l<i<)'y  hiiiii- 
l)les  llie  proud,  aiifl  favours  lliciii  of  low  (li;;ifi-. 

4.  The  brazen  vpssris,  and  oIIut  iip|i(Mlenaiii-i's  of  llie  fcniple, 
«re  carried  avvav,  llioseof  silver  and  "old  liein^  most  of  llieiii  cone 
liefore  ;  those  two  famous  eoiiinins  of  hrass,  Jiirhiii  and  Bnaz, 
whieh  sicrnified  the  slipnplh  and  slabiliti/  of  the  house  of  God, 
Were  broken  to  pieces,  and  the  brass  of  them  carried  to  Rabvlon, 
».  13.  When  tlie  thnics  signified  were  sinned  away,  what  should 
ihe  signs  stand  there  for?  Ahaz  Iiad  profanely  cut  nff  the  Iwrcicrs 
of  I  he  bases,  and  put  tlie  brazen  sea  upon  a  pavement  of  stones ; 
fc/i.  16. 17.)  jnstly  therefore  are  the  bases  themselves,  and  the 
brazen  sea,  delivered  into  the  enemy's  hand.  It  is  just  with  God 
to  take  awav  his  ordinances  from  those  that  profane  and  abuse 
llieni,  that  curtail  and  depress  tlieni.  Some  thino;s  remained  of 
cold  and  silver,  (u.  15.)  which  were  now  carried  of;  but  most  of 
Hiis  plunder  was  brass,  such  a  vast  quantity  of  it,  that  it  is  said  to 
be  \eitlinvt  iveight,  e.  16.  The  carrying  awav  of  ike  vessels  where- 
irith  t/iei/  ministered,  (u.  14.)  put  an  end  to  the  ministration.  It 
was  a  rishleous  thine;  with  God  to  deprive  those  of  Ihe  benefit  of 
!iis  worship,  who  had  slighted  it  so  long,  and  preferred  false  wor 
ships  before  it ;  they  that  would  have  many  altars,  now  shall  have 
none. 

5.  Several  of  the  great  men  are  slain  in  cold  blood ;  Seraiah  the 
chief  priest,  who  was  the  father  of  Ezra,  (as  appears,  Ezra,?.  1.) 
Ihe  second  priest,  who,  when  there  was  occasion,  officiated  for 
him,  and  three  door-keepers  of  the  temple,  (d.18.)  the  general  of 
Ihe  army,  five  privy-counsellors,  (afterward,  they  made  them  up 
seven,  Jer.52.  2.5.)  the  secretary  of  war,  or  pay-master  of  the  army, 
and  sixty  country  gentlemen  who  had  concealed  themselves  in  the 
city  ;  these,  beintr  persons  of  some  rank,  were  brought  fo  the  king 
of  Babylon,  (v.  19,  20.1  hIio  ordered  them  to  be  all  put  to  dealii, 
(i-.  12.)  .vhen,  iu  reason,  thev  might  have  hoped  that  surelv  the 
bitterness  of  death  w  as  past.  These  the  king  of  Babylon's  regency 
looked  upon  as  most  acti\e  in  opposing  him  ;  but  Divine  Justice, 
we  may  suppose,  looked  upon  them  as  ringleaders  in  that  idolatry 
and  impiety  which  were  punished  by  these  desolations.  This  com- 
pleted the  calamity :  so  Jiidak  nas  carried  away  out  of  their  land, 
about  860  years  after  tluy  were  put  in  possession  of  it  by  Joshua. 
Now  the  scripture  was  fulfilled.  The  Lord  shall  bring  thee,  and 
the  hint/  which  thou  shalt  srt  over  thee,  Into  a  nation  which  thou 
hast  not  known,  Deut.  2B.  36.  Sin  kept  their  fathers  forty  years 
out  of  Canaan,  and  now  turned  them  out:  the  Lord  is  known  by 
lliose  judgments  which  he  executes,  and  makes  good  that  word 
which  he  has  spoken  ;  (Amos,  3.  2.)  You  only  have  I  known  of  all 
the  families  of  the  earth,  tkerefore  I  will  punish  you  for  all  your 
inii;uitics. 


22.  And  as  for  the  people  that  remained  in  the 
l:inH  of  Judah,  whom  Nebuchadnezzar  king  of 
Bal)ylon  had  left,  even  over  them  he  made  Geda- 
liali  the  son  of  Ahikam,  the  son  of  Shaphan,  ruler. 
9.^.  And  when  all  the  captains  of  the  armies,  they, 
viid  their  men,  heard  that  the  king;  of  Babylon  had 
fiiiule  Gedaliah  s^overnor,  there  came  to  Gedaliah 
to  Mizpah,  even  Ishmael  the  son  of  Nethaniah, 
and  Johanaii  the  son  of  Careah,  and  Seraiah 
the  son  of  Tanhumeth  the  Netophathite,  and 
Jaazaniah  the  son  of  a  Maachathite,  they  and  their 
men.  24.  And  Gedaliah  sware  to  them,  and  to 
their  men,  and  said  unto  them.  Fear  not  to  be  the 
servants  of  the  Chaldees:  dwell  in  the  land,  and 
serve  the  king  of  Babylon;  and  it  shall  be  well 
w  ith  yon.  25.  But  it  came  to  pass  in  the  seventh 
monin,  that  Ishmael  the  son  ol  IVethainah,  the  son 
of  Elishama,  of  the  seed    royal,    caiiu',  and   ten 


S,    X.\'\'.  Gedaliah  slain  by  Is/intnel. 

jir.oii  uilh  him,  and  .smote  Gedaliah,  that  he  died, 
jaiid  the  Jews  and  the  Clialdees  that  were  with  him 
at  Mizpah.  2(5.  And  all  the  people,  both  small 
and  o-reat,  and  the  captains  of  the  armies,  arose, 
and  came  to  Eiiypt:  for  they  were  afraid  of  the 
Chahhes.  27.  And  it  came  to  pass  in  the  seven 
and  tiiirtieth  year  of  the  captivity  of  Jehoiachin 
kin^  of  Jiidah.  in  tlie  twelfth  month,  on  the  seven 
and  twentietii  dai/  of  the  month,  that  Evil-merodach 
king  of  Babylon,  in  the  year  that  he  began  to  reign, 
did  hft  up  liie  head  of  Jehoiachin  king  of  Jiidah 
out  of  ])rison;  28.  And  he  spake  kindly  to  him,  and 
set  his  throne  above  the  throne  of  the  kings  that 
tveie  with  him  in  Babylon;  29.  And  changed  his 
prison-garments:  and  he  did  eat  bread  continiiallv 
before  him  all  the  days  of  his  life.  30.  And  his 
allowance  teas  a  continual  allowance  given  him  of 
the  king,  a  daily  rate  for  every  day,  all  the  day.s  of 
his  life. 

In  these  verses,  we  have, 

I.  Tlie  dispersion  of  the  reniainins  peo|)Ie,  the  city  of  Jerusalem 
was  quite  laid  waste  ;  some  people  there  were  in  the  land  of  Jiidali, 
(p.  22.)  that  had  weathered  the  storm,  and  (which  was  no  small 
favour  at  this  time,  Jer.  45.  5.)  had  their  Ucvs  given  them  for  a 
prey.     Now  see, 

1.  What  a  good  posture  they  werc  |>ut  into;  Ihe  king  of  Baby- 
lon a))pointe<l  Gedaliah,  one  of  themselves,  to  be  their  governor 
and  protector  under  him,  a  very  good  man,  and  one  that  would 
make  the  best  of  tiie  bad  ;  {v.  22.)  Iiis  father  Ahikam  was  one  that 
countenanced  and  protected  Jeremiah,  when  the  princes  had 
vowed  his  death,  Jer.  26.  24.  It  is  probable  that  this  Gedaliah, 
by  the  advice  ol  Jeremiah,  had  gone  over  to  the  Chaldeans,  and 
had  approved  himself  so\\ell,  that  Ihe  king  of  Babxion  intrusted 
him  with  the  government  ;  he  resided  not  at  Jerusalem,  but  at 
Mizpah,  in  the  land  of  Benjamin,  a  place  famous  in  Samuel's 
time;  thither  those  came  who  had  fled  from  Zedckiah,  (c. 4.)  and 
put  themselves  under  his  protection,  (r.  23.)  which  he  assured 
them  of,  if  they  would  be  patient  and  peaceable  under  the  govern- 
ment of  the  king  of  Babylon,  c.  24.  Gedaliah,  though  he  had  not 
the  pomp  and  power  of  a  sovereign  prince,  yet  might  have  been  a 
greater  blessing  to  Ihem  than  many  of  their  kings  had  been,  espe- 
cially having  such  a  privy-counsellor  as  Jeremiah,  who  was  now 
with  them,  and  interested  himself  in  their  affairs,  Jer.  40. 5, 6. 

2.  What  a  fatal  breach  was  made  upon  them,  soon  afterward, 
by  the  death  of  Gedaliah,  within  two  months  after  he  entered 
upon  his  government.  The  utter  extirpation  of  the  Jews,  for  the 
present,  was  determined,  and  therefore  it  is  in  vain  for  them  to 
think  of  taking  root  again,  the  whole  land  must  be  plucked  up; 
(Jer.  46.  4.)  yet  this  hopeful  settlement  is  dashed  to  pieces,  not  by 
the  Chaldeans,  but  by  some  of  themselves:  the  things  of  their 
peace  were  so  hidden  from  their  eyes,  that  they  knew  not  when 
they  were  well  off,  nor  would  believe  \;hen  they  were  told. 

(l.)They  had  a  good  governor  of  their  own,  and  him  they  slew, 
out  of  spite  to  the  Chaldeans,  because  he  was  appointed  by 
Nebuchadnezzar,  r.25.  Ishmael,  who  was  of  the  royal  family, 
envying  Gedaliah's  advancement,  and  the  happy  settlement  of  the 
people  under  him,  though  he  co-aid  not  propose  to  set  up  himself, 
resolved  to  ruin  him,  and  basely  slew  him  and  all  his  friends,  both 
Jews  and  Chaldees  :  Nebuchadnezjar  would  not,  could  not,  have 
been  a  more  mischievous  enemy  to  their  peace,  than  this  degene- 
r:iie  branch  of  the  house  of  David  was. 

( •^.)Tliey  were  as  yet  in  their  own  good  laiid,  Iriit  they  forsook 
i*.  iuid  went  to  Egypt,  for  fear  of  the  Chaldees,  v.  2C.  The 
Ciiahleans  had  reason  enough  to  be  offended  at  the  murder  of 
Gedaliah;   but  if  those  that  remained  had  humblv  reraonsitrateJ, 


Before  Christ  552. 


II  KINGS,  XXV. 


Jehoiachiii  released  from  PrLscii 


nileffing  lliat  il  «as  onlv  llie  act  of  Isliniael  and  his  party,  we  may 
suppose  iIkiI  tliev  wild  were  innocent  of  it,  nay,  who  suffered 
Srrcativ  liv  il,  would  not  have  been  punished  for  it;  but,  under 
prtleuce  of  lliis  apprehension,  contrary  to  the  counsel  of  Jeremiah, 
llipv  all  went  to  ivj;ypt,  where,  it  is  probable,  they  mixed  with 
the  I'sNplians  hv  degrees,  and  were  never  heard  of  more  as 
Israelites;  thus  was  there  a  full  end  made  of  Ihein  by  their  own 
follv  and  disobedience,  and  Egypt  had  the  last  of  them,  that  the 
last  verse  of  that  chapter  of  threatenings  might  be  fulfilled,  after 
;ll  the  rest,  Deut. 28.68.  The  Lord  shall  bring  thee  into  Egypt 
again.  These  events  are  more  largely  related  by  the  prophet 
Jeieiiiiah,  cA. 40.  to  cA.45.  Qnaqne  ipse  miserrama  vidil,  et 
quorum  pars  magna  fuit — Which  scenes  he  was  doomed  to  behoid, 
and  in  irhich  he  bare  a  melmtckoly  part. 

II. The  reviving  of  the  captive  prince;  of  Zcdekiah  we  hear  no 
more,  after  he  was  carried  blind  to  Babylon  ;  it  is  probable  that 
he  did  not  live  long,  but  that,  when  he  died,  he  was  buried  with 
some  marks  of  honour,  Jer.  34. 5.  Of  Jehoachin,  or  Jeconiah,  who 
surrendered  himself,  (cA.  24. 12.)  we  are  here  told,  that,  as  soon 
n«  Evil-merodach  came  to  the  crown,  upon  the  death  of  his  father 
Nebuchadnezzar,  he  released  him  out  of  prison,  (where  he  had 
lain  37  vesirs,  and  was  now  55  years  old,)  spake  kindly  to  him, 
paid  more  respect  to  him  than  to  any  other  of  the  kings  his  father 
had  left  in  captivity,  (w.28.)  gave  him  princely  clothing  instead 
of  his  prison-garments,  maintained  him  in  his  own  palace,  (u.29.) 
and  allowed  him  a  pension  for  himself  and  his  family,  in  some 
measure  corresponding  to  his  rank,  a  daily  rate  for  every  day  as 
long  as  he  lived.      Consi<Ier  this, 

I.  As  a  very  happy  change  of  Jehoiachin's  condition;  to  have 
honour  and  liberty,  after  he  had  been  so  long  in  confinement  and 
<lisgrace,  the  plenty  and  pleasure  of  a  court,  after  he  had  been  so 
fong  accustomed  to  tl.e  straits  and  miseries  of  a  prison,  was  like 
the  return  of  the  morning  after  a  very  dark  and  tedious  niirhf. 
Let  none  say  that  they  shall  never  see  good  again,  because  they 
have  long  seen  little  but  evil;  the  most  miserable  know  not  what 
blessed  turn  Providence  may  yet  give  Ui  their  affairs,  nor  what 


comforts  they  are  reserved  for,  according  to  the  days  uhenin  thejf 
have  been  afflicted,  Ps.  90. 15.  However,  the  death  of  afflicted 
saints  is  to  them  such  a  change  as  this  here  was  to  Jehoiachin; 
it  will  release  them  oat  of  their  prison,  shake  off  the  body,  that 
prisc«-garment,  and  open  the  way  to  their  advancement;  will 
send  them  to  the  throne,  to  the  table,  of  the  King  of  kings,  the 
glorious  liberty  of  God's  children. 

2.  As  a  ver\  generous  act  of  Evil-mcrodach's;  he  thought  that 
his  father  made  the  yoke  of  his  captives  too  heavy,  and  therefore, 
with  the  tenderness  of  a  man,  and  the  honour  of  a  prince,  made  it 
lighter;  it  should  seem,  all  the  kings  he  had  in  bis  power  were 
favoured,  biit  Jehoiachin  above  them  all;  some  think,  for  the 
sake  of  the  antiquity  of  his  family,  and  the  honour  of  his  renowned 
ancestors,  David  and  Solomon;  none  of  the  kings  of  the  nations, 
it  is  likely,  were  descended  from  so  long  a  race  of  kings  in  a  direct 
lineal  succession,  and  by  a  male  line,  as  the  king  of  Judah.  The 
Jews  say  that  this  Evil-merodach  had  been  himself  imprisoned 
by  his  own  father,  when  he  returned  from  his  madness,  for  soEoe 
mismanagement  at  that  time,  and  that  in  prison  he  contracted  a 
friendship  with  Jehoiachin,  in  consequence  of  which,  as  soon  as 
he  had  it  in  his  power,  he  shewed  him  this  kindness  as  a  sufferer, 
as  a  fellow-sufferer.  Some  suggest  that  Evil-merodach  had 
learned  from  D.aniel  and  his  fellows  the  principles  of  the  tnie 
religion,  and  was  well  affected  to  them,  and,  upon  that  account, 
favoured  Jehoiachin. 

3.  As  a  kind  dispensation  of  Providence,  for  the  encouragement 
of  the  Jews  in  captivity,  and  the  support  of  their  faith  and  hope 
concerning  their  enlargement  in  due  time;  this  happened  just 
about  the  midnight  of  their  captivity;  thirty-six  of  the  seventy 
years  were  now  past,  and  almost  as  manv  were  yet  behind,  and 
now  to  see  their  king  thus  advanced  would  be  a  comfortable 
earnest  to  theai  of  their  own  release  in  due  time,  in  the  set  time: 
vnto  the  vprighi  there  thus  ariseth  light  in  the  darkness,  to 
encourage  them  to  hope,  even  in  the  cloudy  and  dark  day,  that  at 
evening  time  it  shrill  he  light;  when  therefore  vne  ace  perplexed, 
let  us  cot  be  ia  despair. 


■^ 


AN 


EXPOSITION, 


WITH 


Practiffll  ^l)0crbatiou0, 

\ 


^'^^     -'s. 


OF  THE  ITRST  BOOK  OF 


C   B    R  O  N  I  C  L  E  S. 


IN  conmion  things,  lepelilion  is  tliought  needless  and  nauseous;  but  in  sacred  things,  ■precept  must  he  vpon  jni'ccpt,  and  lim 
upon  line.  7Vj  me,  says  the  apostle,  to  write  the  same  things  is  not  f/Tievoiis,  hut  for  you  it  is  sajr,  Pliil.  3.  1.  Thet* 
hooks  of  Chronicles  aie,  in  a  great  measure,  repetition;  so  are  much  of  (he  second  and  tiiird  of  liic  four  rv:tii§plisls :  aii<t 
yet  no  tautologies,  either  here  or  there,  no  vain  repetitions.  We  may  be  ready  to  thiuit,  that,  of  all  tiu*  Imoks  of  lioly 
scripture,  we  could  best  spare  these  two  books  of  Chronicles.  Perhaps  we  might,  and  yet  we  could  very  ill  spiue  them; 
for  tliere  are  many  most  excellent  useful  things  in  Iheni,  which  we  find  not  elsewhere.  And  as  for  what  we  find  here 
which  we  have  alrea.dy  met  with,  1.  It  might  be  of  great  use  to  those  who  lived  when  these  books  were  fust  pul)lislied, 
before  the  cannon  of  the  Old  Testament  was  completed,  and  the  particles  of  it  \m\  together;  for  it  would  it  mind  them  of 
what  was  more  fully  related  in  the  other  books.  Abstracts,  abridgements,  and  references,  are  of  use  in  divinity  as  well  as 
law.  That,  perhaps,  may  not  be  said  in  vain,  which  yet  has  been  said  before.  2.  It  is  still  of  use,  that  out  of  the  month 
of  two  witnesses  every  word  may  be  established,  and  that,  being  inculcated,  it  may  be  remembered.  The  penman  of  these 
books  is  supposed  to  be  Ezra,  that  ready  scribe  in  the  law  of  the  Lord,  Ezra,  7. 6.  It  is  a  groundless  tlory  of  thai 
apocryphal  writer,  2  Esdr.  14.  21,  .tc.  that,  all  the  law  being  burnt,  Ezra  was  divinely  inspired  to  write  it  all  over  again, 
which"  yet  might  take  rise  from  the  books  of  Chronicles,  where  we  find,  though  not  all  the  same  story  repeated,  yet  the 
names  of  all  those  who  were  the  subjects  of  that  story.  These  books  are  called,  in  the  Hebrew,  Words  *>/"  </«i/s ;  journals, 
or  annals,  because,  bv  divine  direction,  collected  out  of  some  public  and  authentic  records.  The  collection  was  made  after 
the  captivity,  and  yet  the  lanffuapc  of  the  originals,  written  before,  is  sometimes  retained,  as  2Chron.3.  9.  There  it  is  unto 
this  day,  which  must  have  been  written  before  the  destruction  of  the  temple.  The  Septuaginl  calls  it,  A  book  (TlapaKinropivuv] 
of  things  left,  or  overlooked,  by  the  preceding  historians;  and  several  such  things  there  are  in  it.  It  is  llie  rereward,  the 
gathering  host,  of  this  sacred  camp,  which  gathers  up  what  remained,  that  nothing  might  be  lost.  In  this  first  book, 
we  have, 

I.  A  collection  of  sacred  genealogies,  from  Adam  to  David:  and  Ihey  are  none  of  those  which  the  apostle  calls  endlesi 
genealogies,  but  we  have  their  use  and  end  in  Christ,  ch.L.O.  Divers  little  passages  of  history  are  here  inserted,  which 
we  had  not  before. 

II.  A  repetition  of  the  history  of  the  translation  of  the  kingdom  from  Saul  to  Dav'id,  and  of  the  triumph  of  Da> ill's  reign, 
with  large  additions,  cA.  10..21. 

HI.  An  original  account  of  the  settlement  David  made  of  the  ecclesiastical  affairs,  and  the  preparation  he  made  for  the 
building  of  the  temple,  c/4.22..29.  These  are  words  of  days,  of  the  oldest  days,  of  the  best  days,  of  the  Old-Testainenl 
•hurch.  The  reigns  of  kings,  and  dates  of  kingdoms,  as  well  as  the  lives  of  common  persons,  are  reckoned  by  days;  foi 
a  little  time  often  gives  a  great  turn,  and  yet  all  time  is  u'^tUing  to  eternity. 


iSefore  Christ  40U4. 


I  CriKOMCLI'.S,  I 


CHAP.  T. 

r/iif  i.hapter.  and  many  Ihdl  fnUow  it,  repent  the  f;nemo!;!es  ur  have  liilh,rto 
mtt  u'Uli  in  the  sncred  hisionj,  and  put  them  nU  tn!;clher,  with  considerable 
ttddltion.i.  ]ye  may  lie  tempted,  it  may  he,  tc  ^..iilc  it  Ixad  been  letll  if  they 
had  mil  been  trrilten,  because,  uhen  they  com'.  1.0  be  compared  with  other 
panilhl  places,  there  are  differences  found,  irhich  we  can  scarcely  accommodate 
to  iiur  satisfaction  ;  yet  tee  must  not  therefore  shimble  at  the  word,  but  bless 
(iod  that  the  things  necessary  to  salration  are  plain  enough.  And,  since  the 
ifise  Hod  has  thought  fit  to  write  these  things  to  us,  we  should  not  jxtss  them 
oeer  unread.  All  scripture  is  profitable,  though  not  all  alike  profitable ;  and 
wt  may  take  occasion  for  good  thoughts  and  meditations  even  from  those  parts 
of  scripture  that  do  not  abound,  as  much  as  other  parts  do,  uith  profitable 
remarks.  These  genealogies,  1.  Were  then  of  great  use,  irhen  they  were  here 
preserred,  and  put  into  the  hands  of  the  Jews  after  their  return  from  Babylon ; 
for  the  captirity,  like  the  deluge,  hud  put  all  into  confusion,  and  they,  in  that 
dispersion  and  despair,  would  be  in  danger  of  losing  the  distinctions  of  their 
tribes  and  families.  This  therefore  retires  the  ancient  land-murks  even  of 
some  of  the  tribes  that  lecre  carried  captive  into  Assyria.  Perhaps  it  might 
invite  the  Jews  to  study  the  sacred  writings  irhich  had  been  neglected,  to  find 
the  names  of  their  ancestors,  and  the  rise  of  their  families  in  them.  2.  Tliey 
are  still  of  some  use  for  the  illustrating  of  the  scripture  story,  and  especially 
for  the  clearing  of  the  pedigrees  of  the  Ulessiah,  that  it  miglit  appear  that  our 
blessed  Sariour  was,  according  to  the  prophecies  which  went  before  of  him,  the 
Son  of  Darid,  the  son  ofjudah,  the  son  of  Abraham,  the  son  of  Adam.  And 
now  that  he  is  come,  .for  whose  sake  these  registers  were  preserved,  the  Jews 
$ince  hare  so  lost  all  their  genealogies,  that  cren  that  of  the  priests,  the  most 
aacred  of  all,  is  forgotten,  and  thty  know  not  of  any  one  man  in  the  world 
Ihal  can  prove  himself  of  the  house  of  Aaron,  When  the  building  is  reared, 
tke  scaffolds  are  removed.  When  the  promised  Seed  is  come,  the  line  that  was 
it  lead  to  him  is  broken  off. 

Hi  this  chapter,  we  hare  an  abstract  of  all  the  genealogies  in  the  hooHi  of  Genesis, 
nil  we  come  to  Jacob.  I.  The  descents  from  Adam  to  Noah  and  his  sons,  out 
of  Gen.  5.  r.  1 .  .4.  //.  The  posterity  of  Noali's  sons,  by  which  the  earth  was 
Ttpeopled,out  of  Gen.W.  r.5..23.  ///.  The  descents  from  Shem  to  Abraham, 
out  of  Gen.  11.  ».  24.  .28.  IV.  The  posterity  of  Ishmael,  and  of  Abraham's 
sons  by  Keturah,  out  of  Gen.  2^.  v.  29.  .3.5.  V.  The  posterity  of  Esau,  out 
of  Gen.  36.  r.  36 . .  54.  These,  it  is  likely,  were  passed  over  lightly  in  Genesis  ; 
and  therefore,  according  to  the  law  of  the  school,  we  are  made  to  go  that  lesson 
over  again  which  we  did  not  leant  well. 

1.  4  DAM,  Sheth,  Enosh,  2.  Kenan,  Mahala- 
JTJu  leel,  Jered,  3.  Henoch,  Methuselah, 
Lamech,  4.  Noah,  Shem,  Ham,  and  Japheth. 
5.  The  sons  of  Japheth;  Gomer,  and  Magog,  and 
Madai,  and  Javan,  and  Tubal,  and  Meshech,  and 
Tiras.  6.  And  the  sons  of  Gomer;  Ashchenaz  and 
Ripliath.  and  Togarmah.  7.  And  the  sons  of  Ja- 
van ;  Elisliali,  and  Tarshish,  Kittim,  and  Dodannn. 
8.  The  sons  of  Ham  ;  Ciish,  and  Mizraim,  Put, 
and  Canaan.  9.  And  the  sons  of  Cush  ;  Seba,  and 
Havilali,  and  Sabta,  and  Raamah,  and  Sabtecha. 
And  the  sons  of  Raamah ;  Sheba,  and  Dedan. 
10.  And  Cush  begat  Nimrod  :  he  began  to  bemighty 
npon  the  earth.  11.  And  Mizraim  besiat  Liidim, 
and  Anamim,  and  Lehal)im,  and  Nephtuhim. 
12.  And  Pathrusim,  and  Casluhim,  (of  whom  came 
the  Philistines,)  and  Caj)htliorim.  13.  And  Canaan 
begat  Zidon  his  first-born,  and  Heth  ;  14.  The 
Jebiisite  also,  and  the  Amorite,  and  theGirgashite, 
15.  And  the  Hivite,  and  tlie  Archile,  and  the 
Sinite,  16.  And  the  Arvadite.and  the  Zemarite,and 
the  Hamathite.  17.  The  sons  of  Shem  ;  Elam,  and 
Afiliur,  and  Arphaxad,  and  I>iid,  and  Aram,  and 
Uz,  and  Hnl,  and  Getlier,  and  Meshech.  18.  And 
Arphaxad  begat  Shelah,  and  Shelah  begat  Eber. 
1!).  And  unto  Eber  were  born  two  sons:  the  name 


Genealogies 

of  the  one  iccn  Peleg ;  because  in  his  days  the  earth 
was  divided:  and  his  brother's  name  was  Joktan. 
20.  And  Joktan  begat  Alraodad,  and  Sheleph,  and 
Hazarmaveth,  and  Jerah,  21.  Hadoram  also,  and 
Uzal,  and  Diklah,  22.  And  Ebal,  and  Abimael, 
and  Sheba,  23.  And  Ophir,  and  Havilah,  and 
Jobab.  Ail  these  icere  the  sons  of  Joktan. 
24.  Shem,  Arphaxad,  Shelah,  25.  Eber,  Peleg, 
Reu,  20.  Serug,  Nahor,  Terali,  27.  Abram ; 
the  same  is  Abraham. 


This  paratiraph  has  Adam  for  its  first  word,  and  Abraham  for  its 
last.  Between  the  creation  of  the  former,  and  tlie  hirlh  of  the 
latter,  were  2,000  vears;  ahiiost  the  one  iialf  of  whicii  time  Adam 
himself  lived.  Adam  was  the  common  father  of  our  flesh, 
Abraham  the  common  father  of  the  faithftd.  By  I'>p  '/reach  which 
the  former  made  of  the  covenant  of  innocencv,  we  were  all  made 
miserable  ;  by  the  covenant  of  grace  made  with  the  latter,  we  all 
are.  or  may  he,  made  happy.  We  all  are,  by  nature,  the  seed  of 
Adam,  branches  of  that  wild  olive.  Let  us  see  to  it,  thai,  hy  failh, 
we  become  the  seed  of  Abraham,  (Rom.  4. 11, 12.)  tliat  we  be 
planted  into  the  good  olive,  and  partake  of  its  root  and  fatness. 

I.  The  four  first  verses  of  this  paragraph,  and  the  four  last, 
which  are  linked  together  by  Shem,  (i'.4,  24.)  contain  the  sacred 
line  of  Christ  from  Adam  to  Abraham,  and  are  inserted  in  his 
pedigree;  the  order,  Luke,  3.  34.  .38.  oscends,  here  it  descends. 
This  genealogy  proves  the  falsehood  of  that  reproach.  As  Jar  this 
man,  n-e  know  not  whence  he  is.  Bishop  Patrick  well  observes  here, 
that  a  genealogy  being  to  be  drawn  of  the  families  of  the  Jews, 
this  appears  as  the  |)eculiar  glory  of  the  Jewish  nation,  that  they 
alone  were  able  to  denve  their  pedigree  from  the  first  man  that 
God  created,  which  no  other  nation  pretended  to,  but  abu'^ed 
themselves  and  their  posterity  with  faliulous  b.ioiints  of  their 
originals ;  the  Arcadians  fancying  that  thev  were  before  the  moon  ; 
the  people  of  Thessaiy  that  they  sjirarg  from  stones;  the 
Athenians  that  they  grew  out  of  the  earth;  much  like  the  vain 
imaginations  which  stmie  of  the  pliilosophers  had  of  Ihe  origin  of 
the  universe.  The  account  which  Ihe  holy  scripcure  gives,  both 
of  the  creation  of  the  world  and  of  the  rise  of  nations,  curries  with 
it  as  clear  evidences  of  its  own  truth,  as  those  idle  traditions  do  of 
their  own  vanity  and  falsehoods. 

n.  All  the  verses  between,  repeat  the  account  of  the  replenishing 
of  the  earth  by  the  sons  of  Noah  after  the  flood.  1.  He  begins 
with  those  who  were  strangers  to  the  church,  Ihe  sons  of  Japheth, 
who  were  planted  in  the  isles  of  the  Gentiles,  those  western  parts 
of  the  world,  the  countries  of  Europe.  Of  these  he  gi\es  a  short 
account,  («.5..7.)  because  with  these  the  Jews  had  hitherto  had  little 
or  no  dealings.  2.  He  proceeds  to  those,  many  of  whom  had  been 
enemies  to  the  church,  the  sons  of  Ham,  who  moved  southward 
towards  Africa,  and  those  parts  of  Asia  which  lay  that  way.  Nim- 
rod son  of  Cush  began  to  be  an  oppressor,  probably,  to  the  people 
of  God  hi  his  time.  But  Mizraim,  from  whom  came  the  Egyptians, 
and  Canaan,  from  whom  came  the  Canaanites,  are  both  of  them 
names  of  great  note  in  the  Jewish  story;  for,  with  their  descend- 
ants, the  Israel  of  God  had  severe  struggles  to  get  out  of  the  land 
of  Efifypt,  and  into  the  land  of  Canaan  ;  and  therefore  Ihe  branches 
of  Mizraim  are  particidarly  recorded,  r.11,12.  and  of  Canaan, 
I'.  13..  16.  See  at  what  a  rate  God  valued  Israel,  when  he  gave 
Et/ypi  for  their  ransom,  nsa.43.  3.)  and  cast  out  all  these  nations 
before  them,  Ps.80. 8.  3.  He  then  gives  an  account  of  those  that 
were  the  ancestors  and  allies  of  the  church,  the  posleiity  of  Shetn, 
«.  17..23.  These  peopled  Asia,  and  s))read  themselves  eastward  ; 
the  Assyrians,  Syrians,  Chaldeans,  Persians,  and  .Arabian.s,  de- 
scended from  these.  At  first,  the  originals  of  Ihe  respective  nation4 
were  known;  but,  at  this  day,  we  have  reason  to  think  the  nations 
are  all  so  mingled  with  one  another,  by  the  enlargement  of  com- 
merce and  dominion,  the  transplanting  of   colonies,  the  carrjiiij 


Before  Christ  1896. 


ICIIROMCUvS,  I. 


«wav  of  caiilivcs,  and  many  such  occasions,  llint  no  one  nation,  no 
nor  llie  greatest  part  of  an\,  is  destcnde^i  entire  from  any  of  tlie->p 
fonnlains.  Only  this  we  are  sure  of,  that  God  has  created  of  one 
blood  all  nations  of  men;  they  are  all  descended  from  one  Adam, 
one  Noah.  Have  we  not  all  one  father^  Has  not  one  God  created 
vs?  Rial. 2. 10.  Our  register  hastens  to  tile  line  of  Abraham, 
breaking  off  abruptly  from  all  the  other  families  of  the  sons  of 
Noah,  but  that  of  Arphaxad,  from  whom  Christ  was  to  come.  The 
great  promise  of  the  Messiah  (says  Bishop  Patrick)  was  translated 
from  Adam  to  Seth,  from  him  to  Sheni,  from  him  to  Eber,  and 
so  to  the  Hebrew  nation,  who  were  intrusted,  above  all  nations, 
with  that  sacred  treasure,  till  the  promise  was  performed,  and  the 
Messiah  was  come,  and  then  that  nation  was  made  not  a  people. 


28.  The  sons  of  Abfaham;  Isaac,  and  Ishmael. 
'20.  Tliese  are  their  generations:  The  first-born  of 
Ishmael,  Nebaioth ;  then  Kedar,  and  Adbeel,  and 
iVIil)sain,  30.  Mishnia,  and  Dnmah,  Massa,  Hadad, 
and  Tenia,  31.Jetnr,  Napiiish,  pnd  Kedemah. 
These  are  the  sons  of  Ishmael.  32.  Now  the  sons 
of  Keturah,  Abraham's  concubine:  siie  bare  Zim- 
ran,  and  Joivshan,  and  Medan,  and  Midian,  and 
Ishl)ak,  and  Shuah.  And  the  sons  of  Jokshan; 
Sheba,  and  Dedan.  33.  And  tlie  sons  of  Midian; 
Ephah,  and  Eplier,  and  Henoch,  and  Abida, 
and  Eldaaii.  All  these  are  the  sons  of  Keturah. 
31.  And  Abraham  bee,'at  Isaac.  The  sons  of 
Isaac;  Esau  and  Israel.  35.  The  sons  of  Esau; 
Eliphaz,  Reuel,  and  Jeush,  and  Jaalam,  and  Korah. 
3ft.  'i'he  sons  of  Eliphaz ;  Teman,  and  Omar, 
Zephi,  and  Gatam,  Keiiaz,  and  Timna,  and  Amalek. 
37.  The  sons  of  Reuel;  Nahatli,  Zerah,  Shammah, 
and  Mizzah.  30.  And  the  sons  of  Seir;  Lotan,  and 
Sliobal,  and  Zibeon,  and  Anah,  and  Dishon,  and 
Ezar,  and  Dishan.  39.  And  the  sons  of  Lotan; 
Hori,  and  Homam:  and  Timan  ivas  Lotan's  sister. 
40.  The  sons  of  Shobal;  Alian,  and  Manahath, 
and  Ebal,  Shephi,  and  Onam.  And  the  sons  of 
Zibeon;  Aiah,  and  Anah.  41.  The  sons  of  Anah; 
Dishon.  And  the  sons  of  Dishon;  Amram,  and 
Esliban,  and  Ithran,  and  Cheran.  42.  The  son.^  of 
Ezar;  Bilhan,  and  Zavan,  «?«/ Jakan.  The  sons 
of  Dishan;  Uz,  and  Aran.  43.  Now  these  ore  the 
kings  that  reigned  in  the  land  of  Edom,  heioxe any 
king  reigned  over  the  children  of  Israel;  Bela  the 
.son  of  Beor:  and  the  name  of  his  city  was  Dinha- 
bah.  44.  And  when  Bela  was  dead,  Jobab  the  son 
of  Zerah  of  Bozrah  reigned  in  his  stead.  45.  And 
when  Jobab  was  dead,  Husham  of  the  land  of  the 
Temanites  reigned  in  his  stead.  46.  And  when 
Husham  was  dead,  Hadad  the  son  of  Bedad, 
which  smote  Midian  in  the  field  of  Moab,  reigned 
in  his  stead:  and  the  name  of  his  city  itas  Avith. 
47.  And  when  Hadad  was  dead,  Samlah  of  Masre- 
kah  reigned  in  his  stead.  48.  And  when  Samlah  was 
dead,  Shaul  of  Rehoboth  by  the  river  reigned  in  his 
stead.  49.  And  when  Shaid  was  dead,  Baal-hanan 
the  son  of  Achbor  reigned  in  his  stead.     50.  And 

VOL.  H.  24 


Genealog'i««f. 

when  Baal-hanan  was  dead,  Hadad  reigned  in  his 
stead:  and  the  name  of  his  city  was  Pai ;  and  Ids 
wife's  name  ?rfl5Mehetabel,lhe  daughter  of  Matred, 
the  daughter  of  Mezahab.  51.Fkidad  died  also. 
And  the  diikes  of  Edom  were;  dukeTimnah,  duke 
Aliah,  dukeJetheth,  52.  Duke  Ahohbamah,  duke 
Elah,  duke  Pinon,  53.  Duke  Kenaz,  duke  Teman, 
duke  Mibzar,  54.  Duke  Magdiel,  duke  Iram.  These 
are  the  dukes  of  Edom. 

All  nations,  but  the  seed  of  Abraham,  are  already  shaken  off 
from  this  genealogy  ;  they  have  no  part  or  lot  in  this  matter.  The 
Lord^s  portion  is  his  people,  them  he  keeps  account  of,  and  knows 
by  name;  but  those  who  are  strangers  to  him  he  beholds  afar  off. 
Not  that  we  are  to  conclude  that  Ihercforc  no  particular  persons  of 
any  other  nation,  but  the  seed  of  Abraham,  found  favour  with  God. 
It  was  a  truth,  before  Peter  perceived  it,  that  in  every  nation  he 
that  feared  God,  and  wrought  righteousness,  was  accepted  if  him. 
Multitudes  will  be  brought  to  heaven  out  of  all  nations,  (Rev.  7.  it.) 
and  we  are  willing  to  hope  there  were  many,  very  many,  go(.<^ 
people  in  the  world,  that  lay  out  of  the  pale  of  God's  covenant  of 
peculiarity  with  Abraham,  whose  names  were  in  the  book  of  life, 
though  not  descended  from  any  of  the  following  families  written  in 
his  book.  The  Lord  knowi  tUeni  that  are  his.  But  Israel  was  a 
chosen  nation,  elect  in  type;  and  no  other  nation,  in  its  national 
capacity,  was  so  dignified  and  privileged  as  the  Jewish  nation  was. 
That  is  the  holy  nation,  which  is  the  subject  of  the  sacred  story; 
and  therefore  we  are  next  to  shake  off  all  the  seed  of  Abraham, 
but  the  posterity  of  Jacob  only,  which  were  all  incorporated  into 
one  nation,  and  joined  to  the  Lord,  while  the  other  descendants 
from  Abraham,  for  aught  that  appears,  were  estranged  both  from 
God  and  from  one  another. 

I.  We  shall  have  little  to  say  to  the  Ishmaelites;  they  were  the 
sons  of  the  bond-woman,  that  were  to  be  cast  out,  and  not  to  be 
heirs  with  the  child  of  the  promise;  and  their  case  was  to  represent 
that  of  the  unbelieving  Jews,  who  were  rejected,  (Gal.4.  22,  A'c.) 
and  therefore  there  is  little  notice  taken  of  that  nation.  Ishmaerg 
twelve  sons  are  just  named  here,  ((;.29. .  31.)  to  shew  the  |)er- 
formance  of  the  promise  God  made  to  Abraham,  in  answer  to 
his  praver  for  him,  that,  for  Abraham's  sake,  he  should  become  a 
great  nation,  and  particularly  that  he  should  beget  twelve  princes. 
Gen.  17.  20. 

II.  We  shall  have  little  to  say  to  the  Midianites,  who  descended 
from  Abraham's  children  by  Keturah  ;  they  were  children  of  the 
east,  (probably  Job  was  one  of  them,)  and  were  dismissed  from 
Isaac,  the  heir  of  the  promise,  (Gen. 25. 6.)  and  therefore  they  are 
only  named  here,  v.  32.  The  sons  of  Jokshan,  the  son  of  Keturah, 
are  named  also,  and  the  sons  of  Midian,  (i'.32,33.)  who  became 
most  eminent,  and  perhaps  gave  denomination  to  all  these  families, 
as  Judah  to  the  Jews. 

III.  We  shall  not  have  much  to  say  to  the  Edomites;  they  had 
an  inveterate  enmity  to  God's  Israel;  yet,  because  they  descended 
from  Esau  the  son  of  Isaac,  we  have  here  an  account  of  their 
families,  and  the  names  of  some  of  their  famous  men,  t>.35,  to  the 
end.  Some  slight  differences  there  are  between  some  of  the  names 
here,  and  as  we  had  Ifiem,  Gen.3f).  whence  this  whole  account  is 
taken.  Three  or  four  names,  that  were  written  with  a  Van  there, 
are  written  with  a  Jod  here;  probably,  the  pronunciation  being 
altered,  as  is  usual  in  other  languages.  We  now  write  many  words 
very  differently  from  what  they  were  written  but  200  years  ago. 

Let  us  take  occasion,  from  the  reading  of  these  genealogies,  to 
think,  l.Of  the  multitudes  that  have  gone  through  this  world, 
have  acted  their  part  in  it,  and  then  quitted  it.  Job,  even  in  hia 
earlv  day,  saw  not  only  every  man  drawing  after  him,  but  innu- 
merable before  him.  Job,  21.  33.  All  these,  and  all  iheir's,  b^d  then 
day;  many  of  them  made  a  mighty  noise  and  figure  in  the  world; 
but  their  "day  came  to  fall,  and  their  place  knew  them  no  more. 
The    paths    of    death    are    trodden    paths,    but.     Vestigia    r.-.tUa 


Before  Christ  1751. 


I  CHRONICLES,  I,  II. 


'■ftrnrsum — None  can  retrace  their  steps.  2.  Of  llic  providence 
f>f  God,  which  keeps  up  the  geiieralioas  of  men,  and  so  preserves 
that  degenerate  race,  though  guilty  and  obnoxious,  in  being  upon 
earth.  How  easily  could  he  cut  it  off  without  either  a  deluge  or 
a  conflao-ration !  Write  but  ail  the  children  of  men  childless,  as 
some  are,  and,  in  a  few  jears,  the  earth  will  be  cased  of  its 
burthen  under  which  it  groans;  but  the  divine  patience  lets  the 
trees  that  cumber  the  ground,  not  only  grow,  hxii  propagate.  As 
one  generation,  even  of  sinful  men,  passes  away,  another  comes, 
(Eccl.  1.4.  Numb. 32. 14.)  and  will  do  so  while  the  earth  remains. 
Destroy  it  not,  for  a  blessing  is  in  it. 

CHAP.  II. 

We  are  now  come  to  what  vas  principally  intetidi'd,  the  register  of  the  children 
of  Israel,  that  distinguished  people,  that  were  to  dwell  alone,  and  not  be 
reckoned  among  the  nations.  }fcre  is,  I.  The  names  of  the  twelve  sons  of 
Israel,  r.1,2.  Andthen,  II.  An  account  of  the  tribe'  of  Judah,  whith  has 
the  precedency,  not  so  much  for  the  sake  of  Dnrid,  as  for  the  sake  of  the  Son 
of  Datid,  onr  Lord,  who  sprang  ont  of  Jndah,  Heh.T.  14.  I, The  first 
descendants  from  Judah,  down  to  Jesse,  f.  3 . .  12.  2.  The  childrtn  of  Jesse, 
c.  13..17.  3.  The  posterity  of  Hczron,  not  only  through  Ram,  from  whom 
David  came,  but  through  Caleb,  (r.l8.  .20.)  Segub,  (v.2\  ..24.)  Jcrahmeel, 
(».  25.  .33.  and  so  to  i\  41.)  and  more  by  Califc,  (r.42.  .49.)  with  the  family 
of  Caleb  the  son  of  Hur,  v. HO.  .55.  The  best  exposition  we  can  i^ivc  of  this 
and  the  following  chapters,  and  which  irill  give  the  clearest  view  of  them,  is, 
those  genealogical  tables  which  were  published  with  some  of  the  first  impres- 
sions of  the  last  English  Bible,  about  an  hundred  years  ago,  and  continued  for 
gome  time ;  and  it  is  pity  but  they  were  revived  in  some  of  our  latter  editions  ; 
for  they  are  of  great  use  to  those  who  diligently  search  the  scriptures.  They 
are  said  to  be  drawn  up  by  that  great  master  in  scripture-learning,  Mr,  Hugh 
Broughton.     We  meet  with  them  sometimes  in  old  Bibles. 

1.  rr^HESE  are  the  sons  of  Israel;  Reuben, 
X  Simeon,  Levi,  and  Judah,  Issachar,  and 
Zebulun,  2.  Dan,  Joseph,  and  Benjamin,  Naphtah, 
Gad,  and  Asher.  3.  The  sons  of  Jndah;  Er,  and 
Onan,  and  Shelah:  which  three  were  born  unto  him 
of  the  daughter  of  Shua  the  Canaanitess.  And  Er, 
the  first-born  of  Judah,  was  evil  in  the  sight  of  the 
Lord,  and  he  slew  him.  4.  And  Tamar  his 
daughter-in-law,  bare  him  Pharez  and  Zerah.  All 
the  sons  of  Judah  ivere  five.  5.  The  sons  of  Pha- 
rez; Hezron,  and  Hamiil.  G.  And  the  sons  of 
Zerah;  Zimri,  and  Ethan,  and  Heman,  and  Calcol, 
and  Dara;  five  of  them  in  all.  7.  And  the  sons 
of  Carmi;  Achar,  the  troubler  of  Israel,  who  trans- 

fressed  in  the  thing  accursed.  8.  And  the  sons  of 
ithan;  Azariah.  9.  The  sons  also  of  Hezron,  that 
were  born  unto  him  ;  Jerahnieei,  and  Ram,  and 
Chelubai.  10.  And  Ram  begat  Amminadab;  and 
'Amminadab  begat  Nahshon,  prince  of  the  children 
of  Judah;  11.  And  Nahshon  begat  Salma,  and 
Salma  begat  Boaz,  12.  And  Boaz  begat  Obed,  and 
Obed  begat  Jesse,  13.  And  Je.sse  begat  his  first- 
born Eliab,  and  Abinadab  the  second,  and  Shimma 
the  third,  14.  Nathaneel  the  fourth,  Raddai  the 
fifth,  15.  Ozein  the  sixth,  David  the  seventh: 
16.  Whose  sisters  irere  Zeruiah,  and  Abigail. 
And  the  sons  of  Zeruiali;  Abishai,  and  Joab,  and 
Asahel,  three.  17.  And  Abigail  bare  Amiisa:  and 
the  father  of  Amasa  icas  Jether  the  Ishmeelite. 

Hrro  is, 

I. The   family  of  Jacob.     His   twelve   sons   are    here   named, 
that  illustrious  number  so  often  celebrated  almost  throughout  the 


(.ieneaiogies 

whole  Bible,  from  the  first  to  the  last  book  of  it.  At  every 
turn,  we  meet  with  the  twelve  tribes  ihafdescended  from  these 
twelve  patriarchs.  The  personal  character  of  several  of  them  was 
none  of  the  best,  (the  four  first  were  much  L)lemished,)  and  yet  the 
covenant  was  entailed  on  their  seed  ;  for  it  was  of  grace,  free  grace, 
that  it  was  said,  Jacob  have  I  loved:  Not  of  works,  lest  any  man 
should  boast. 

2.  The  family  of  Judah.  That  tribe  was  most  praised,  most 
increased,  and  most  dignified,  of  any  of  the  tribes,  and  therefore  the 
genealogy  of  it  is  the  first  and  largest  of  them  all.  In  the  account 
here  given  of  the  first  br.mches  of  that  illustrious  tree,  which 
Christ  was  to  be  the  Top-branch  of,  we  meet,  (l.)With  some 
that  were  very  bad.  Here  isEr,  Judah's  eldest  son,  that  was  evil 
in  the  sight  of  the  Lord,  and  was  cut  off,  in  the  beginning  of  his 
days,  by  a  stroke  of  divine  vengeance;  the  Lord  slew  him,  v. 3. 
His  next  brother,  Onan,  was  no  better,  and  fared  no  better.  Here 
is  Tamar,  with  whom  Judah,  her  father-in-law,  committed  incest, 
J'. 4.  And  here  is  Aclian,  called  Achar,  a  troubler,  that  troubled 
Israel  by  taking  of  the  accursed  thing,  v.T.  Note,  The  best  and 
most  honourable  families  may  have  those  belonging  to  them  that 
have  their  blemishes.  (2.)  With  some  that  were  very  loise  and 
good,  as  Heman  and  Ethan,  Calcol  and  Dara,  who  were  not, 
perhaps,  the  immediate  sons  Zerah,  but  descendants  from  him, 
and  are  named  because  they  were  the  glory  of  their  father's  house : 
for  when  the  Holv  Ghost  would  magnify  the  wisdom  of  Solomon, 
he  declares  hira  wiser  than  these  four  men,  who,  though  the  sons 
of  Mahol,  are  called  Ezrahites,  from  Zerah,  iKings,  4.  31.  That 
four  brothers  should  be  eminent  for  wisdom  and  grace,  was  a  rare 
thing.  (3.)  With  some  that  were  very  great,  as  Nahshon,  who 
was  prince  of  the  tribe  of  Judah,  when  the  camp  of  Israel  was 
formed  in  the  wilderness,  and  so  led  the  van  in  that  glorious 
march;  and  Salma,  or  Salmon,  who  was  in  that  post  of  honour 
when  they  entered  Canaan,  v.  10,11. 

3.  The  family  o(  Jesse,  of  which  a  particular  account  is  kept  for 
(he  sake  of  David,  and  the  Son  of  David,  who  is  a  Bod  ont  of  the 
stem  of  Jesse,  Isa.  11.1.  Hence  it  appears  that  David  was  a 
seventh  son,  and  that  his  thiee  great  commanders,  Joab,  Abishai, 
and  Asahel,  were  the  sons  of  one  of  his  sisters,  and  Amasa  of 
another.  Three  of  the  four  went  down  slain  to  the  pit,  though 
they  were  the  terror  of  the  mighty. 

18.  And  Caleb,  the  son  of  Hezron,  begat  chil- 
dren of  Azubah  his  wife,  and  of  Jerioth :  her  sons 
arc  these;  Jesher,  and  Shobab,  and  Ardop.  19.  And 
when  Azubah  was  dead,  Caleb  took  unto  him 
Ephrath,  which  bare  him  Hur.  20.  And  Hur 
begat  Uri,  and  Uri  begat  Bezaleel.  21.  And  after- 
ward Hezron  went  in  to  the  daughter  of  Machir, 
the  father  of  Gilead,  whom  he  married  when  he 
was  threescore  ye^4:^^old,  and  she  bare  him  Segul). 
22.  And  Segub  ^gat  Jair,  who  had  three  and 
twenty  cities  in  the  land  of  Gilead.  23.  And  he 
took  Geshur,  and  Aram,  with  the  towns  of  Jair, 
from  them,  with  Kenath,  and  the  towns  thereof, 
eren  threescore  cities;  All  these  belonged  to  the 
sons  of  Machir,  the  father  of  Gilead.  24.  And 
after  that  Hezron  was  dead  in  Caleb-ephratah, 
then  Abiah,  Hezron's  wife,  bare  him  Asher  the 
father  of  Tekoa.  25.  And  the  sons  of  Jerahineel 
the  first-born  of  Hezron  were,  Ram  the  first-born, 
and  Bunah,  and  Oren,  and  Ozem,  and  Aliijah. 
26.  Jerahmeel  had  also  anotiier  wife,  whose  name 
/rasAtarah:  she  was  the  mother  of  Guam.  27. 
And  the  sons  of  Ram  the  first-born  of  Jerahmeel 


ICimOMCLES,  II,   III. 


Before  Chiisl  1450. 

M'ere,  Maaz,  and  Jamin,  and  Ekcr.  28.  And  llie 
sons  of  Onam  were,  Sliammai,  anil  .lada.  And  llie 
sons  of  Shaminai ;  Nadab,  and  Ahislmr.  29.  And 
the  name  of  tlie  wife  of  Ahi.sluii  «v/5  Abihail,  and  she 
hare  him  Ahban,  and  Molid.  30.  And  theson.s  of 
JVadab;  Soled,  and  Appaim:  but  Seled  died  with- 
out cliildren.  31.  And  the  sons  of  Appaim;  Ishi. 
And  the  sons  of  Ishi;  Sheshan.  And  tlie  children 
of  Sheshan;  Ahlai.  32.  And  the  sons  of  Jada  the 
brother  of  Shammai:  Jether,  and  Jonatlian:  and 
Jether  died  without  children.  33.  And  the  sonsof 
Jonathan;  Pelelh,  and  Zaza.  These  were  the 
sons  of  Jerahmeel.  34.  Now  Sheshan  had  no  sous, 
but  daughters;  and  Sheshan  had  a  servant,  an 
Egypliau,  whose  name  was  Jarha.  35.  And  She- 
shan gave  his  daughter  to  Jarlia  his  servant  to  wife, 
and  she  bare  him  Attai.  36.  And  Attai  begat 
Nathan,  and  Natiian  begat  Zabad,  37.  And 
Zabad    begat    Ephlal,    and    Ephlal    begat    Obed, 

38.  And  Obed  begat  Jehu,  and  Jehu  begat  Azariah, 

39.  And  Azariah  begat  Helez,  and  Helez  begat 
Eleasah,  40.  And  Eleasah  begat  Sisamai,  and 
Sisaniai  begat  Shallum,  41.  And  Shallum  begat 
Jekamiah,  and  Jekamiah  begat  Elishama.  42.  Now 
llie  sons  of  Caleb  the  brother  of  Jerahmeel  ?vere, 
Mesha  his  first-born,  which  was  the  father  of  Ziph  : 
and  the  sons  of  Mareshah  the  father  of  Hebron. 
43.  And  the  sons  of  Hebron;  Korah,aiid  Tappuah, 
and  Rekem,  and  Shema.  44.  And  Shema  begat 
Raliam,  the  father  of  Jorkoam:  and  Rekem  begat 
Shammai.  45.  And  the  son  of  Shammai  7vas 
Maon:  and    Maon    rvas   the    father    of    Beth-zur. 

46.  And  Ephah,  Caleb's  concubine,  bare  Haran, 
and   Moza,  and  Gazez :  and  Haran  begat  Gazez. 

47.  And  the  sonsof  Jahdai;  Regeni,  and  Jotham, 
and  Geshau,  and  Pelet,  and  Ephah,  and  Shaaph. 

48.  Maachah,  Caleb's  concubine,  bare  Sheber,  and 
Tirhanah.  49.  She  bare  also  Shaaph  the  father  of 
Madmannah,  Sheva  the  father  of  Machbenah,  and 
the  father  of  Gibea :  and  the  daughter  of  Caleb 
iras  Achsa.  30.  These  were  the  sonsrfif  Caleb  the 
son,  bf  Hur,  the  first-born  of  Ephtatah:  Shobal 
the  father  of  Kirjath-jearim,  51.  Salma  the  father 
of  Beth-lehem,  Hareph  the  father  of  Beth-gader. 
52.  And  Dhobal  the  father  of  Kirjath-jearim  had 
sons;  Haroeh,  and  half  of  the  Manahethites. 
53*.  And  the  families  of  Kirjath-jearim;  the  Ithrites, 
and  the  Puhites,  and  the  Shumathites,  and  the 
Mishraites:  of  them  came  the  Zareathites,  and  the 
Eshtaulites.  54.  The  sonsof  Salma;  Beth-lehem, 
and  the  Netophathites,  Ataroth,  the  house  of  Joab, 
and  half  of  the  Manahethites,  the  Zorites.  55.  And 
the  families  of  the  scribes  which  dwelt  atJabez; 
the  Tirathites,  the  Shimeathites,  and  Suchathites. 
These  are  the  Kenites  that  came  of  Hemath,  the 
father  of  the  house  of  Rechab. 


Gei.ealoiiies 


The  persons  mentioned  in  liie  first  seventeen  vcises  arc  most  ol 
llieni  such  as  we  rca<l  of,  and  most  of  llieni  such  as  we  read  inucli 
of,  in  other  scriptures.  l?ul  tiure  are  verv  few  of  liioso  hero,  that 
are  mentioned  any  where  else.  Il  should  seem  llie  liilie  of  Jiulah 
were  more  full  and  exact  in  their  genealogies  than  any  oilier  of  ihc 
tribes;  in  which  we  must  ackr.ouledi^e  a  special  ))rovi(leiice,  for 
the  clearing  of  the  senealogies  of  Clui-^l. 

1.  Here  we  find  Bezaleel,  who  was  head-workman  in  hnilding 
the  tabernacle,  F.xod.  31.  2. 

2.  Hezron,  who  was  the  son  of  Pliarez,  (t>.  5.)  is  llie  father  of  all 
this  progeny;  bis  sons,  Caleb  and  Jerahmeel,  being  verv  fruitful, 
and  lie  himself  likewise,  e\en  in  his  old  age,  for  he  left  his  wife 
pregnant  when  he  died,  r.  24.  This  Hezron  was  one  of  the  70 
that  went  down  with  Jacob  into  Egypt;  (Gen.4G.12.)  there  his 
family  llins  increased,  as  the  other  oppressed  families  there  <lid. 
We  cannot  but  suppose  that  he  died  during  the  Israelites'  bondage 
in  Egypt;  and  yet  it  is  here  said  he  died  in  Caleb-epliratah,  that 
is,  Beth-lehem  in  the  land  of  Canaan,  i>.24.  Perhaps,  though  the 
body  of  the  people  continued  in  Egypt,  yet  some  that  were  more 
active  than  the  rest,  at  least  before  their  bondage  came  to  he 
extreme,  visited  Canaan  sometimes,  and  got  footing  there,  though 
afterwards  they  lost  it.  The  achievements  of  Jair,  here  mentioned, 
(«.  22,23.)  we  had  an  account  of.  Numb.  32. 41.  and,  it  is  sup- 
posed, they  were  long  after  the  conquest  of  Canaan.  The  Jews  say, 
Hezron  married  his  third  wife  when  he  was  sixty  years  old,  (v.  21.) 
and  another  after,  (v.  24.)  because  he  had  a  great  desire  of  posterity 
in  the  family  of  Pharez,  from  whom  the  Messiah  was  to  descend. 
Here  is  mention  of  one  ihat  died  ivilhoitt  children,  (u.30.)  and 
another,  (jj.  32.)  and  of  one  that  had  no  sons,  but  daughters,  v.  34. 
Let  not  those  that  are  either  of  these  ways  afflicted  thiuk  their 
case  new  or  singular.  Providence  orders  these  affairs  of  families 
by  an  uncontestable  sovereignty,  as  pleasetli  him;  giving  children, 
or  w  ithholdiiig  them,  or  giving  all  of  one  sex.  He  is  not  hound 
to  please  us,  but  we  are  bound  to  acquiesce  in  his  good  pleasure. 
To  those  that  love  him,  he  will  himself  be  better  than  ten  sons, 
and  give  them  in  his  house  a  place  and  a  name  better  than  of  sons 
and  daughters.  Let  not  them  therefore  that  are  written  childless, 
envy  the  families  that  are  built  up  and  replenished.  Shall  our  eye 
be  evil,  because  God's  is  good  ?  Here  is  mention  of  one  who  had 
an  only  daughter,  and  married  her  to  his  servant  an  Egyptian, 
».  34,35.  If  it  be  mentioned  to  his  praise,  we  must  suppose  that 
this  Egyptian  was  proselyted  to  the  Jewish  religion,  and  that  he 
was  very  eminent  for  wisdom  and  virtue;  else  it  had  not  become 
a  true-born  Israelite  to  match  a  daughter  to  him,  especially  an 
onlv  daughter.  If  Egyptians  become  converts,  and  servants  do 
worthily,  neither  their  parentage,  nor  their  servitude,  should  1)6  a 
bar  to  their  preferment.  Such  a  one  this  Egyptian  servant  might 
he,  that  she  who  married  him,  might  live  as  happily  with  him,  as 
if  she  had  married  one  of  the  rulers  of  her  tribe.  The  pedigree  of 
several  of  these  terminate,  not  in  a  person,  but  in  a  place  or  coun- 
try; as  one  is  said  to  he  the  father  of  Kirjath-jearim,  (c.50.) 
another  of  Bcth-lvheni,  (u.  51.)  which  was  afterwards  David's  city; 
because  these  places  fell  to  their  lot  in  the  division  of  the  land. 

Lastly,  Here  are  some  tliat  are  said  to  be  families  of  scribes, 
(v.  55.)  such  as  kept  up  learning  in  their  family,  especially  scripture- 
learning,  and  taught  the  people  the  good  knowledge  of  God. 
Among  all  these  great  families,  we  are  glad  to  find  some  that  were 
families  of  scribes.  Would  to  God  that  all  the  Lord's  people  were 
prophets!  all  the  families  of  Israel,  families  of  scribes,  well 
instructed  to  the  kingdom  of  Heaveii,  and  able  to  bring  out  ol 
their  treasury  things  new  and  old! 


CHAP.  III. 

Of  all  the  families  of  Israd,  imne  tins  so  illiistiioiis  us  the  family  if  Darid. 
That  is  the  family  irhicit  was  mrnlinnul  in  the  chapter  before,  v.  15.  Here 
we  have  a  full  account  of  it.  I.  David's  sons,  r.  1 .  .9.  //•  //«  successort 
in  the  throne  as  long  as  the  hiii/zdom  continued,  v.  10,  .16.  ///.  The  remains 
qf  his  family  in,  and  after,  ti:''  cajilirity,  r.\7 .  .2t.  From  this  family,  a» 
concerning  tlie  flesli,  C'lirist  came 


iicroie  Christ  1055.  I  CHRONICLES,  III,  IV. 

l.l^TOW  these  were  the  sons  of  David,  which 
J.^  were  born  unto  him  in  Hebron;  the  first- 
born, Amnon,  of  Ahiiioam  the  Jezreehless:  the 
second,  Daniel,  of  Abigail  the  Carmelitess:  2. The 
third,  Absalom  the  son  of  Maachah  the  daughter 
of  Talmai  king  of  Geshur:  tiie  fourth,  Adonijah 
the  son  of  Haggith :  .3.  The  fiftli,  Shephaliah  of 
Abital:    the  sixth,    Ithream,    by  Eglah    his  wife. 

4.  These  six  M'ere  born  unto  him  in  Hebron;  and 
there  he  reigned  seven  years  and  six  months:  and 
in  Jerusalem  he  reigned   thirty  and   three  years. 

5.  And  these  were  born  unto  him  in  Jerusalem ; 
Shimea,  and  Shobab,  and  Nathan,  and  Solomon, 
four,     of    Bath-shna   tlio    daugiiter    of    Ammiel: 

6.  Ibhar  also,  and  Elisliama,  and  Eliphelet,  7.  And 
Nogah,  and  Nepheg,  and  .laphia,  8.  Antl  Elisha- 
ma,  and  Ehada,  and  Eliphelet,  nine.  9.  These 
If  ere  all  the  sons  of  David,  beside  the  sons  of  the 
concul)ines,  and  Tamar  their  sister. 

We  liad  an  occount  of  David's  sons,  2  Sam.  3. 2,  iVc.  and  5.  14, 
iVc.  1.  Ho  had  many  sons;  and,  no  doul)t,  wrote  as  lie  tlionglit, 
(Ps.  127.5.)  Happy  is  the  man  that  hath  his  qiiicer  full  (i/ tliese 
urn  vvs.  2.  Some  of  lliem  were  a  grief  to  liim,  as  Amnon,  .Absa- 
liini,  and  Adonijah.  And  we  do  not  lead  of  anv  of  them  that 
imitatet!  tiis  pietv  and  <levofion,  except  Solomon,  and  he  came  far 
short  of  it.  3.  One  of  lliem,  vvhich  Batli-slieha  bare  to  him,  he 
called  Nathan,  probably  in  hononr  of  Nathan  the  prophet,  wlio 
reproved  him  for  liis  sin  in  that  matier,  and  was  instrumental  to 
bring  liini  to  repentance.  It  seems,  he  loved  him  the  better  fo;  i' 
as  long  as  he  lived.  It  is  wisdom  to  esteem  those  our  best  friends 
that  deal  faithfully  with  us.  From  this  son  of  David  our  Loid 
Jesus  descended,  as  appears,  Luke,  3. 3U  4.  Here  are  two 
Elishanias,  and  two  Eliphelets,  r.  6, 8.  Probably,  the  two  former 
were  dead,  and  therefore  David  called  two  more  by  their  names; 
wliich  he  would  not  have  done  if  there  had  been  any  ill  omen  in 
it,  as  some  fancy.  5.  David  had  many  concubines,  but  their 
children  are  not  named,  as  not  worthy  of  the  honour;  (ti. 9.)  the 
rather,  because  the  concubines  had  dealt  treacherously  with  David 
in  the  affair  of  Absalom.  6.  Of  all  David's  sons,  Solomon  wis 
chosen  to  succeed  him;  perhaps  not  for  any  personal  merits,  (his 
wisdom  was  God's  gift,)  but  so,  Father,  because  it  seemed  good 
vnlo  thee. 

10.  And  Solomon's  son  tvas  Rehoboam  ;  Abia,  his 
son,  Asa  his  son,  Jehoshaphat  his  son,  1 1 .  Joram 
his  son,  Ahaziah  his  son,  Joash  his  son.  12.  Ama- 
ziah  his  son,  Azariah  his  son,  Jotham  his  son, 
13.  Ahaz  his  son,  Hezekiah  his  son,  Manasseh  iiis 
son,  14.  Anion  his  son,  Josiah  his  son.  15.  And 
the  sons  of  Josiah  v;ere,  the  first-born  Johanan,  the 
second  Jehoiakim,  the  third  Zedekiah,  the  fourth 
Shallum.  16.  And  the  sons  of  Jehoiakim;  Jeco- 
niah  his  son,  Zedekiah  his  son.  17.  And  tlie  sons 
of  Jeconiah;  Assir,  Salathiel  his  son,  18.  Mal- 
chiramalso,  and  Pedaiah,  and  Shenazar,  Jecainiah, 
Hoshama,  and  Nedabiah.  19.  And  the  sons  of  Pe- 
daiah ivere,  Zerubbabel,  and  Shimei:  and  the  sons 
of  Zerubbal)el;  Meshullam,  and  Ilanuniali,  and 
Shelomith  their  sister:  20.  And  Hasiuibaii,  and 
'.>Ik'1,  ;.it;I  Br  rcchiali,  and  Hesadiidi,  Jushub-hesed, 


The  Family  of  Da\iit4 

five.  21.  And  the  sons  of  Hananiah  ;  Pelatiali, 
and  Jesaiah:  the  sons  of  Rephaiah,  the  sons  of 
Arnan,  the  sons  of  Obadiah,  the  sons  of  Shecha- 
niah.  22.  And  the  sons  of  Shechaniah ;  Shemaiah : 
and  the  sons  of  Shemaiah;  Hettush,  and  Igeal, 
and  Bariah,  and  Neariah,  and  Shaphat,  six. 
2.3.  And  the  sons  of  Neariah;  Elioenai,  and  Heze- 
kiah, and  Azrikam,  three.  24.  And  the  sons  of 
Elioenai ire/e,  Hodaiah,  and  Eliashib,  and  Pelaiah, 
and  Akkub,  and  Johanan,  and  Delaiah,  and  Anani, 
seven. 

David  having  nineteen  sons,  we  may  suppose  them  to  have  raised 
many  noble  families  in  Israel,  whom  we  never  hear  of  in  the  his- 
tory. But  the  scripture  gives  us  an  account  only  of  the  descendai,(s 
of  Solomon  here,  and  of  Nathan,  Luke, 3.  The  rest  had  the 
honour  to  be  the  sons  of  David  ;  but  these  only  had  the  honour  to 
be  related  to  the  Messiah.  The  sons  of  Nathan  were  his  fathers, 
as  man;  the  sons  of  Solomon  his  predecessors,  as  king.  We  havt 
here, 

1.  The  great  and  celebrated  names  by  which  the  line  of  David 
is  drawn  down  to  the  captivity;  tlie  kings  of  Judah  in  a  lineal  suc- 
cession ;  the  history  of  whom  we  have  had  at  large  in  the  two 
books  of  Kings,  and  shall  meet  witli  again  in  the  second  book  of 
Chronicles.  Seldom  has  a  crown  gone  in  a  direct  line  from  father 
to  son  for  seventeen  descents  together,  as  here.  This  was  the 
lecompcnce  of  David's  piety.  About  the  captivity,  the  lineal 
descent  was  interrupted,  and  tlie  crown  went  from  one  brother  to 
another,  and  from  a  nejihew  to  an  uncle;  which  was  a  presage  of 
the  eclijising  of  the  glory  of  that  house. 

2.  The  less  famous,  and  most  of  them  very  obscure,  names,  in 
which  the  house  of  David  subsisted  after  the  captivity.  The  only 
famous  man  of  that  house  that  we  meet  with  at  their  return  from 
captivity  was  Zerubliabel,  elsewhere  called  the  son  of  Salathiel, 
but  appearing  here  to  be  his  grandson,  (0.17  . .  19.)  which  is  usual 
in  scripture.  Belshazzar  is  called  Nebuchadnezzar's  son,  but  was 
his  grandson.  Salathiel  is  said  to  be  the  son  of  Jeconiah,  because 
adopted  by  him,  and  because,  as  some  think,  he  succeeded  him  in 
the  dignity  to  which  he  was  restored  by  Evil-nierodach  ;  otherwise, 
Jeconiah  was  written  childless:  he  was  the  sigtict  God  plucked 
from  his  right  hand,  (Jer.22.24.)  and  in  his  room  Zerubbabel  was 
placed  ;  and  therefore  God  saith  to  him,  (Hag.  2. 23.)  I  will  make 
thee  as  a  signet.  The  posterity  of  Zerubbabel  here  bear  not  the 
same  names  that  they  do  in  the  genealogies,  Matth.l.  or  Luke,  3. 
but  those,  no  doubt,  were  taken  from  the  then  herald's  office,  the 
public  registers  which  the  priests  kept  of  all  the  families  of  Judah, 
especially  that  of  David. 

The  last  person  named  in  this  chapter  is  Auani;  of  wliom 
Bishop  Patrick  says,  that  the  Targum  adds  these  words,  He  is  the 
king  Messiah,  who  is  to  be  recealed;  and  some  of  the  Jewish 
writers  give  this  reason,  because  it  is  said,  (Dan.  7. 13.)  The  Son 
of  man  came  gniui  gnanani — with  the  clouds  of  heaven.  The 
reason  indeed  is  very  foreign  and  far-fetched;  but  that  learned 
man  thinks  it  may  be  made  use  of  as  an  evidence  that  their  minds 
were  always  full  of  the  thoughts  of  the  Messiah,  and  that  they 
expected  it  would  not  be  very  long  after  the  days  of  Zerubbabel, 
before  the  set  time  of  his  approach  would  come. 


CHAP.  IV. 

In  lilts  chapter,  ice  have,  I.  A  further  accnuni  of  the  genenlogiet  of  the  tribe  of 
•luddh,  the  most  nuimnius,  ami  miisl  fnmous  nf  all  the  tribes.  Tlie  posterity 
of  Shuhal  the  son  of  Uur ;  {r.  I  .  .4.)  of  Asliur  the  posthumous  son  of  Hizron, 
ivltt>  was  meutioiud,  eh.ti.'2i.  with  somtthiiii^  partieular  concerning  Jabaz; 
(i'.  O..10.)  nfClielub,antl  others;  (v.  1 1  .  .iO.j  of  Shelah,  r.il .  .'JX."  //.  An 
account  of  the  posterity  iind  cities  of  Simeon,  their  contfifest  of  Gedor,  and  o/ 
the  AuMlekites  in  mount  Seir,  r.  24.  .43. 


Before  Clirist.  1720. 


J  CFIRONICLES,  IV. 


The  Pravcr  of  JiiUez. 


l.ri^HE  sons  of  Jiulali  ;  Pliarez,  Hezron,  and 
X  Carmi,  and  Hur,  ami  Shohal.  2.  And  Rt- 
niali  the  son  of  Sliolnil  bejiat  Jaliatli,  and  Jahath 
/ip-;at  Ahumai,  and  Lahad.  I'hese  are  the  families 
of  the  Zorathites.  3.  And  these  ircre  o/'tlie  father 
ofEtam;  Jezreel,  and  Ishma.and  Idbash:  and  the 
name  of  their  sister  vns  Hazelelponi.  4.  And 
Fennel  the  fatiier  of  Gedor,  and  Ezer  the  father  of 
Hnshali.  These  me  tlie  sons  of  Ilnr,  the  first-born 
of  Epin-atah,  the  father  of  Beth-lehem.  5.  And 
Aslnir  the  fatlier  of  Tekoah  liad  two  wives,  Helah 
and  Naarah.  G.  And  Naarali  bare  him  Ahuzam, 
and  Hepher,  and  Temeni,  and  Haahashtari.  These 
uce  the  sons  of  Naarah.  7.  And  the  sons  of  He- 
lah ircre,  Zereth,  and  Jezoar,  and  Ethnan.  8.  And 
Coz  l)eiiat  Annb,  and  Zobebah,  and  the  families  of 
Aharliel  the  son  of  Harum.  9.  And  Jabez  was 
more  honourable  than  his  brethren  :  and  his  mother 
called  his  name  Jabez,  saying,  Because  I  bare  him 
with  sorrow.  10.  And  Jabez  called  on  the  God 
of  Israel,  saying.  Oh  that  thon  wonldest  bless  me 
indeed,  and  enlarge  my  coast,  and  that  thine  hand 
migiit  be  with  me,  and  that  thou  wonldest  keep 
me  from  evil,  that  it  may  not  grieve  me.  And 
God  granted  him  that  which  he  requested. 

One  reason,  no  doiilit,  wliv  Ezra  is  here  the  most  parliciilar  in 
ilie  regisler  of  tlio  tril)e  of  Jiidali,  is,  because  that  tril)e  was  it 
which,  with  its  appendages,  Simeon,  Benjamin,  and  Levi,  made 
ii))  the  kin2(h)ni  of  Judah;  wliich  not  only  long  survived  the  oilier 
(rihes  in  Canaan,  but,  in  process  of  time,  now,  when  lliis  was 
written,  returned  out  of  captivity,  when  the  generaliti  of  the  other 
tribes  were  lost  in  the  kingdom  of  Assyria. 

The  most  remarkable  person  in  this  paragraph,  is,  Jabez.  It 
is  not  said  whose  son  he  was;  nor  does  it  appear  in  what  age  he 
lived  ;  but,  it  should  seem,  he  was  the  founder  of  one  of  the 
families  of  Aharhel,  mentioned,  t).  8.      Here  is, 

I.  The  reason  of  his  name:  his  mother  gave  him  the  name  with 
ibis  reason.  Because  I  bare  him  with  sorrow,  v.  9.  All  children  are 
born  with  sorrow;  for  the  sentence  upon  the  woman  is.  In  snrrotv 
shall  thou  bring  forth  children:  but  some  with  much  more  sorrow 
than  others.  Usually,  the  sorrow  in  bearing  is  afterward  forgot- 
ten,/or  jny  that  the  child  is  born  ;  but  here,  it  "seenis,  it  was  so 
extraordinary,  that  it  was  remembered  when  ihe  child  came  to  be 
circumcised,  and  care  taken  to  perpetuate  the  re?nenibr.iiice  of  it 
while  he  lived.  Perhaps,  the  mother  called  him  Jiihez,  as  Rachel 
called  her  son  Benoni,  when  she  was  dying  of  tlie  sorrow.  Or,  if 
slie  recovered  it,  yet  thus  she  recorded  it,  1.  That  it  might  be  a 
cnnlinual  memorandum  to  herself,  to  be  thankful  to  God  as  long  as 
v!ie  lived,  for  supporting  iier  under,  and  bringing  her  through,  that 
'•"rrow.  It  may  be  of  use  to  l)e  often  reminded  of  our  sorrows, 
llial  we  niav  always  have  such  thoughts  of  things  as  we  had  in  the 
i'hv  of  our  affliction,  and  mav  learn  to  rejoice  with  trembling. 
'i.  That  it  might  likewise  be  a  memorandum  to  him  what  this 
world  is,  into  which  she  bare  him,  a  vale  of  tears,  in  which  lie 
iMiist  expect  Jew  days  and  full  of  troiililc  The  sorrow  he  carried 
in  his  name  miuht  help  to  put  a  seriousness  upon  his  spirit.  It 
iiiiulit  also  remind  him  to  love  and  honour  his  mother,  and  labour, 
in  every  thing,  to  be  a  comfort  to  her  who  brought  him  into  the 
world  with  so  much  sorrow.  It  is  pietv  in  children  thus  to  requite 
their  parents.  1  Tim.  5. 4. 

II.  The  eminency  of    his  character:   he  ivus    more   hnninirnhh' 
thnn  his  brethren,  ([ualified  above   them  by  the  divine  grace,  and 


dignified  above  them  by  the  divine  providence:  they  did  vir- 
tuously, but  lie  excelled  them  all.  Now  the  sorrow  with  which 
his  mother  bare  him  was  abundantly  recompensed.  That  son 
which  of  all  the  rest  cost  her  most  dear,  she  was  happy  in, 
and  was  made  glad  in  proportion  to  the  affliction,  Ps.  UO.  15. 
We  are  not  told  ujion  what  account  he  was  more  honourable  than 
his  brethren ;  whether  because  he  raised  a  greater  estate,  or 
was  preferred  to  the  magistracy,  or  signalized  himself  in  war;  we 
have  most  reason  to  think  it  was  upon  the  account  of  his  learning 
and  piety  ;  not  only  because  these,  above  any  thing,  put  honour 
upon  a  man,  but  because  we  have  reason  to  think  that  in  these 
Jabez  was  eminent;  1.  In  learning;  because  we  find  that  the 
families  of  the  scribes  dwelt  at  Jabez,  (ch.  2.  5-5.)  a  city  which,  it 
is  likely,  took  its  name  from  this  name.  The  Jews  say  that  he 
was  a  famous  doctor  of  the  law,  and  left  many  disciples  behind 
him.  And  it  should  seem,  by  the  mentioning  of  him  so  abruptly 
here,  that  his  name  was  well  known,  when  Ezra  wrote  this. 
2.  In  piety  ;  because  we  find  here  that  he  was  a  praying  man. 
His  inclination  to  devotion  made  him  truly  honouriiblc  ;  and  by 
prayer  he  obtained  those  blessings  from  God  which  ad<led  much 
to  his  honour.  The  way  to  be  truly  great,  is  to  be  truly  good, 
and  to  pray  much. 

III.  The  prayer  lie  made,  probably,  like  .S(jlonion's  prayer  for 
wisdom,  just  when  he  was  setting  out  in  the  wcirld  :  he  set  him- 
self to  acknowledge  God  in  all  his  ways,  put  himself  under  the 
divine  blessing  and  protection,  and  prospered  accordinsly. 
Perhaps,  these  were  the  heads  on  which  he  enlarged  in  his  daily 
prayers;  for  this  purpose,  it  was  his  constant  practice  to  pray 
alone,  and  with  his  family,  as  Daniel.  Some  think  that  it  was 
upon  some  particular  occasion,  when  he  was  straitened  and  threat- 
ened by  his  enemies,  that  he  prayed  this  prayer.     Observe, 

1.  To  whom  he  prayed.  Not  to  any  of  the  gods  of  the 
Gentiles  :  no,  he  called  on  the  God  of  Israel,  the  living  and  true 
God,  who  alone  can  hear  and  answer  prayer  ;  and,  in  prayer, 
had  an  eye  to  him  as  the  God  of  Israel,  a  God  in  covenant  with 
his  people,  the  God  with  whom  Jacob  wrestled  and  prevailed,  and 
was  thence  called  Israel. 

2.  What  was  the  nature  of  his  prayer.  (1.)  As  the  margin 
reads  it,  it  was  a  solemn  vow,  If  thou  jcilt  bless  me  indeed,  &c. 
and  then  the  sense  is  imperfect,  but  may  easily  be  filled  up  from 
Jacob's  vow,  or  some  such  like,  then  thnu  shalt  be  my  God.  H« 
does  not  express  his  promise,  but  leaves  it  to  be  understood ; 
either  because  he  was  afraid  to  promise  in  his  own  strength,  or 
because  he  resolved  to  devote  himself  entirely  to  God.  He  does, 
as  it  were,  give  God  a  blank  paper,  let  him  write  what  he  pleases: 
"  Lord,  if  thou  wilt  bless  me  and  keep  me,  do  what  thou  wilt  with 
me,  I  will  be  at  thy  command  and  disposal,  for  ever."  (2.)  As 
the  text  reads  it,  it  was  the  language  of  a  most  ardent  and 
affectionate  desire,  0  that  thou  wonldest  bless  me! 

3.  What  was  the  matter  of  his  prayer.  Four  things  he  prayed 
for  :  (1.)  That  God  would  bless  him  indeed.  "  That,  blessing,  thou 
wilt  bless  me;  bless  me  greatly  with  manifold  and  abundant  bless- 
ings." Perhaps,  he  had  an  eye  to  the  promise  of  God  made  to 
Abraham,  (Gen.  22. 17.)  In  blessing,  I  trill  blrss  thre.  "Lei 
that  blessing  of  Abraham  come  upon  me."  Spiiitual  blessings  are 
the  best  blessings ;  and  those  arc  blessed  indeed,  who  are  blessed 
with  llieni.  God's  blessings  are  real  things,  and  produce  real 
effects.  We  can  but  wish  a  blessing,  he  commands  it  :  those  whom 
he  blesses  are  blessed  indeed.  (2.)  That  he  \\'u\i\i\  enlarge  his 
const;  that  he  would  prosper  his  endeavours  for  the  increase  of 
what  fell  to  his  lot,  cither  by  work  or  war.  That  God  woidd 
enlarge  our  hearts,  and  so  enlarge  our  porti<in  in  himself,  and  in 
llie  hcavenU  Canaan,  lui^lit  to  be  our  licsire  and  prayer.  (:i.)That 
God's  hand  ndr/hl  be  ivilh  him.  The  pra\cr  of  Moses  for  this  tribft 
f)f  Judah,  was,  That  his  own  hands  might  be  siiffici(  lit  for  him  : 
(I)out.  33.  7.)  but  Jabez  expects  not  that,  unless  he  have  God's 
hai;d  with  him,  and  tlie  presence  of  his  power.  God's  hand  witli 
us,  to  lead  us,  protect  us,  strengthen  us,  and  to  work  all  our 
wiirks  ill  us  and  for  us,  is  indeed  a  hand  sufficient  for  us,  all- 
sufficient.     (4.)  Thai  ho  would  kc:p  /kw/jcm  tvil;  tie  evil  'A  sin, 


Before  Christ  1420. 


I  CHRONICLES,  IV. 


Genealo"ies. 


llie  cil  of  trouble,  all  the  evil  designs  of  his  enemies,  tTiat  they 
might  not  hurt  nor  grieve  him,  nor  make  him  a  Jabez  indeed,  a 
man  of  sorrow.  In  the  original,  there  is  an  allusion  to  his  name, 
Fat/icr  in  heaven,  deliver  me  from  evil. 

4.  Wliat  was  the  success  of  his  prayer.  God  granted  him  that 
uhich  he  requested;  prospered  him  re(narkably,  and  gave  him 
success  in  his  undertakings,  in  his  studies,  in  his  worldly  business, 
in  his  conflicts  with  the  Canaanites ;  and  so  he  became  7nore 
honourable  than  his  brethren.  God  was  of  old  ready  to  hear 
prayer,  and  his  ear  is  not  yet  heavy. 

11.  And  Chehib  the  brother  of  Shiiah  begat 
Mehir,  Avhich  was  the  father  of  Eshton.  12.  And 
Eshton  be;;;at  Beth-rajiha,  and  Paseah,  and 
Tehinnah  the  father  of  Ir-nahash.  These  are  the 
men  of  Rechah.  13.  And  the  sons  of  Kenaz  ; 
Othniel,  and  Seraiah  :  and  the  sons  of  Othniel; 
Hathath.  14.  And  Meonothai  begat  Ophrah  :  and 
Seraiah  begat  Joab,  the  father  of  the  valley  of 
Charashim,  for  tliey  were  craftsmen.  15.  And  the 
sons  of  Caleb  the  son  of  Jephunneh  ;  Iru,  Ehih, 
and  Naam  :  and  the  sons  of  Elah,  even  Kenaz. 
16.  And  the  sons  of  Jehaleleel;  Ziph,  and  Ziphah, 
Tiria,  and  Asareel.  17.  And  tlic  sons  of  Ezra 
were,  Jether,  and  Mered,  and  Epher,  and  Jalon : 
and  she  bare  Miriam,  and  Shammai,  and  lsJil>ali 
the  fatlier  of  Eshtemoa.  1.8.  And  Iiis  wife  Jehu- 
dijah  bare  Jered  the  father  of  Gedor,  and  Heber 
the  father  of  Socho,  and  Jekntliiel  the  father  of 
Zanoah.  And  these  are  the  sons  of  Bithiah 
the  daughter  of  Pharaoh,  which  Mered  took. 
19.  And  the  sons  of  his  wife  Hodiah  the  sister 
of  Nahain,  the  father  of  Keilah  the  Garniite, 
and  Eshtemoa  the  Maachalhite.  20.  And  the 
sons  of  Sliimon  were,  Amnon,  and  Rintiah,  Ben- 
hanan,  and  Tilon.  And  tlie  sons  of  Ishi  were, 
Zoheth,  and  Ben-zoheth.  21.  The  sons  of  Shelah 
the  son  of  Judah  icere,  Er  the  father  of  Lecah, 
and  Laadah  the  father  of  Mareshah,  and  the 
families  of  the  house  of  tliem  that  wrought  fine 
linen,  of  the  iiouse  of  Aslibea,  22.  And  .lokim, 
and  the  men  of  Chozeba,  and  Joash,  and  Saraph, 
who  had  the  dominion  in  Moal),  and  Jashiil)i- 
lehem.  And  these  are  ancient  things.  2.3.  These 
irere  tlie  potters,  and  lliose  that  dwelt  among 
plants  and  hedges:  there  lliey  dwell  with  the 
king  for  his  work. 

Wo  niav  observe  in  lliesp  vfrsos, 

1.  That  here  is  a  whole  family  of  traflsiiien,  handicrufl-trades- 
meii,  lliat  applied  Ihrmselves  to  all  sorls  of  manufactures,  in  which 
they  were  ingenious  and  industrious  above  their  neighbours,  u.  14. 
There  was  a  valley  where  Ihry  lived,  which  was,  from  them,  called 
The  valley  of  craftsmen.  They  that  arc  craftsmen,  are  not  there- 
fore to  be  looked  upon  as  mean  men.  These  craftsmen,  though 
two  of  a  trade  often  disagree,  yet  chose  to  live  together,  for  the 
improving  of  arts,  by  comparing  notes,  and  that  they  might 
support  one  another's  reputation. 

'i.  That  one  of  these  married  Pharaoh's  daughter;  (f.  18.)  that 
was  (he  common  name  of  the  kings  of  Egy))t.      If  an  Israelite  in 


Egypt,  before  the  bondage  began,  while  Joseph's  merits  were  yet 
fresh  in  mind,  was  preferred  to  lie  the  king's  son-in-law,  it  is  not 
to  be  thought  strange;  few  Israelites  could,  like  Moses,  refuse  an 
alliance  with  the  court. 

3.  That  another  is  said  to  be  Ihc  fatlier  of  the  house  of  them  that 
■ivrought fine  linen,  f.21 .  It  is  inserted  in  their  genealogy  as  their 
honour,  that  they  were  the  hest  weavers  in  the  kingdom  ;  and 
they  brought  up  their  children,  from  one  generation  to  another, 
to  the  same  business,  not  aiming  to  make  them  gentlemen.  This 
Laadah  is  said  to  be  Ihe  fatlier  of  them  that  wrought  fine  linen; 
as,  before  the  flood,  Jubal  is  said  to  be  the  father  of  musicians, 
and  Jabal  of  shepherds,  &c.  His  posterity  inhabited  the  city  of 
Mareshah,  the  manufacture  or  staple-commodity  of  which  place 
was  lincu-cloth,  with  which  their  kings  and  priests  were  clothed. 

4.  That  another  family  had  had  dominion  in  Moab,  but  uere 
now  in  servitude  in  Babylon,  v.  22,  23.  ( 1.)  It  was  found  among 
the  ancient  things,  that  they  had  the  dominion  in  Moab  ;  probably, 
in  David's  time,  when  that  country  was  conquered,  they  trans- 
planted themselves  thither,  and  were  put  in  places  of  power  there, 
which  they  held  for  several  generations  ;  but  this  was  a  great  iihile 
ago,  time  out  of  mind.  (2.)Their  posterity  were  now  potters  and 
gardeners,  as  is  supposed,  in  Babylon,  where  they  dnclf  uith  the 
king  for  his  work ;  got  a  good  livelihood  by  their  industry,  and 
therefore  cared  not  for  returning  with  their  brethren  to  their  own 
land,  after  the  years  of  captivity  were  expired.  They  that  now 
have  dominion  know  not  what  their  posterity  mav  be  rcduc<.d  to, 
nor  what  mean  employments  they  may  be  glad  to  take  up  v.ith. 
But  they  were  unworthy  the  name  of  Israelites,  that  would  dwell 
among  plants  and  hedges,  rather  than  be  at  the  pains  to  return  to 
Canaan. 

24.  The  sons  of  Simeon  were,  Nemuel,  and  Je 
min,  Jarib,  Zerah,  and  Sh;iiii:  -io.  iSii;iiliim  lu's 
son,  Mibsam  his  son,  Mishma  his  son.  2(j.  And 
the  sons  of  Mishma;  Hamnel  his  son,  Zacchiir 
his  son,  Shimei  his  son.  27.  .And  Shiinei  had  six- 
teen sons  and  six  daughlers;  but  liis  hrelhren 
liad  not  many  ciiildren,  neither  did  idl  their  family 
multiply,  like  to  the  ciiildren  of  Judah.  28.  And 
they  dwelt  at  Beer-sheba,  and  Moladah,  atid  Ha- 
zar-shual,  29.  And  at  Bilhah,  and  at  Ezem,  and 
at  Tolad,  30.  And  at  Bethuel,  and  at  Hormab, 
and  at  Ziklag,  31.  And  at  Beth-maicabotli,  and 
Hazar-susim,  and  at  Beth-lnrei,  and  at  Shaaraim. 
These  tverc  their   cities  unto  the   reign  of  David. 

32.  And  their  villages  were,  Etam,  and  Ain, 
Rimmon,    and    Tochen,   and   Ashan,    five    cities: 

33.  And  all  their  villages  that  were  round  about  the 
same  cities,  unto  Baal.  These  were  iheW  habita- 
tions, and  their  genealogy.  34.  And  Meshobab, 
and  Jamlech,  and  Joshah  the  son  of  Amaziah, 
35.  And  Joel,  and  Jehu,  the  son  of  Josibiah,  the 
son  of  Seraiah,  the  son  of  Asiel,  36.  And  Elioenai, 
and  Jaakobah,  and  Jeshohaiah,  and  Ajsauih, 
and  Adiel,  and  Jesimiel,  and  Bemiiah,  37.  And 
Ziza  the  son  of  Shiphi,  the  son  of  Allon,  the  soti 
of  Jedaiah,  the  son  of  Sliimri,  the  son  of  Shemaiah: 
38.  These  mentioned  by  t/ieir  names  tiere  princes 
in  their  families  :  and  the  house  of  their  fathers 
increased  greatly.  39.  And  they  went  to  the 
entrance  of  Gedor,  eveti  unto  the  east  side  of  llifi 
valley,  to  seek  pasture  for  their  flocks.   40.  And  they 


Before  Christ  715. 

found  fat  pasture  and  good,  and  the  land  ivas  wide, 
and  quiet,  and  peaceable;  for  theif  of  Ham  had 
dwelt  there  of  old.  41.  And  these  written  i)y  name 
came  in  the  days  of  Hezekiah  kiny,-  of  Jiidah,  and 
smote  their  tents,  and  the  haI)itations  tliat  were 
found  there,  and  destroyed  them  utterly  unto  this 
day,  and  dwelt  in  their  rooms:  because  there  icas 
pasture  there  for  their  flocks.  42.  And  some  of 
them,  even  of  the  sons  of  Simeon,  five  hundred 
men,  went  to  mount  Seir,  having  for  their  captains, 
Pelatiah,  and  Neariah,  a\id  Rephaiah,  and  Uzziel, 
the  sons  of  Ishi.  4.3.  And  they  smote  the  rest  of 
the  Amalekites  that  were  escaped,  and  dwell  there 
unto  this  day. 

We  liere  liave  some  of  tlie  genealogies  of  ihe  tribe  of  Simeon, 
(ihougli  if  was  not  a  tribe  of  great  note,)  especially  the  princes  of 
that  tribe,  r.  38.  Of  this  tribe  it  is  said  ibat  they  increased  greatly, 
but  nut  like  to  the  children  of  Judah,  v.  IT.  They  whom  God 
increases  ought  to  be  thankful,  though  they  see  others  that  are 
more  increased. 

Here  observe,  1.  The  cities  allotted  them,  r.  28.  Of  which  see 
Josh.  19.1,  itc.  When  it  is  said  that  they  were  their's  tinto  the 
reign  of  David,  it  intimates,  that,  when  the  ten  tribes  revolted  from 
the  house  of  David,  many  of  the  Simeonites  quitted  these  cities, 
because  they  lay  within  Judah,  and  seated  themselves  elsewhere. 

2.  The  ground  they  got  elsewhere.  When  those  of  this  tribe, 
that  revolted  from  the  house  of  David,  were  carried  captive  with 
the  rest  into  Assyria,  those  that  adhered  to  Judah  were  remark- 
ably owned  of  God,  and  prospered  in  their  endeavours  to  enlarge 
their  coasts.  It  was  in  the  days  of  Hezekiah,  that  a  generation 
of  Simeonites,  whose  tribe  had  long  crouched  and  truckled,  was 
animated  to  make  these  tiold  efforts.  (1.)  Some  of  them  attacked 
n  place  in  Arabia,  (as  it  would  seem,)  called  tlw.  entrance  of  Gedor, 
inhabited  by  the  posterity  of  cursed  Ham,  v.  40.  made  themselves 
masters  of  it,  and  dwelt  there.  This  adds  to  the  glory  of  Hezekiah"s 
pious  reign,  that  as  his  kingdom  in  general  prospered,  so  did 
particular  families.  It  is  said  that  they  found  fat  pastures,  and 
yet  the  land  was  quiet ;  even  then  when  the  kings  of  Assyria  were 
giving  disturbance  to  all  their  neighbours,  this  land  escaped  their 
alaiTus.  The  inhabitants  being  shepherds,  who  molested  none, 
were  not  themselves  molested,  till  the  Simeonites  came  and  drove 
them  out,  and  succeeded  them,  not  only  in  the  plenty,  but  in  the 
peace,  of  their  land.  Those  who  dwell  (as  we  do)  in  a  fruitful 
country,  and  whose  land  is  wide,  and  quiet,  and  peaceable,  have 
reason  to  own  themselves  indebted  to  that  God  who  appoints  the 
bounds  of  our  habitation.  (2.)  Others  of  them,  to  the  number  of 
500,  under  the  command  of  four  brethren,  here  named,  mdae  a 
descent  upon  mount  Seir,  and  smote  the  remainder  of  the  devoted 
Amalekites,  and  took  possession  of  their  coniitrv,  v.  42,  43.  Now 
the  curses  on  Ham  and  Amaiek  had  a  further  accon)plishment, 
when  they  seemed  dormant,  if  not  dead ;  as  had  also  the  curse  on 
Simeon,  that  he  should  be  divided  and  scattered.  Gen.  49. 7.  M-t 
to  hira  it  was  turned  into  a  blessing;  for  the  families  of  Simeon, 
which  thus  transplanted  themselves  into  those  distant  countries, 
are  said  to  dwell  there  tinto  this  day,  r.  43.  by  which,  it  should 
seem,  they  escaped  the  calamities  of  the  captivity.  Providence 
sometimes  sends  those  out  of  trouble  that  are  designed  for  |)re- 
servation. 

CHAP.  V. 

TFu's  chapft^r  ^ives  tix  some  accimitt  of  the  tico  trihes  and  a  half  that  ictire  saatid 
on  the  other  side  Jordan.  I.  Of  Reulien.  r.  ] .  AO.  II. Of  Gad,  r.ll..l7. 
///.  Of  the  half-tribe  of  Ma7iasseh,  v.  23,  24.  IV.  Concerning  all  three  acting 
in  onjunction,  ue  are  told,  l.How  they  conquered  the  Hanaritcs,  r.  18.  .22- 

3.  Ho't'  they  tvere,  at  length,  themsehes  conquered,  and  made  captiicf,  hy  titc 
WV  of  Assyria,  because  they  had  forsaken  God,  r.  25,26. 


I  CHRONICLES,  IV,  V. 


(Jenealogiea 

1.  1^1" OW  the  tions  of  Reuben  the-  first-born  of 
i.^  Israel,  (for  he  was  ihe  fiist-born;  but, 
forasmuch  as  he  defiled  his  father's  bed,  his 
birthright  was  given  unto  the  sons  of  Joseph  the 
son  of  Israel:  and  the  genealogy  is  not  to  be 
reckoned  after  the  birthright:  2.  For  Judah 
prevailed  above  his  brethren,  and  of  him  ctniie  Ihe 
chief    ruler;     but   the   birthright   tvas    Joseplis :) 

3.  Tiie  sous,  I  say,  of  Reuben  the  first- l)()ni  of 
Israel  ?rere,  Hanoch,  and  Pallu,Hezrou,  and  Cariiii. 

4.  The  sous  of  Joel;  Shemaiah  his  son,  Gog  his 
soUj  Shimei  his  son,  5.  Micah  his  son,  Reaia  liis 
son,  Baal  his  son,  6.  Beerah  his  son,  whomTilgath- 
pilneser  king  of  Assyria  carried  away  captue:  he 
ivas  prince  of  the  Reubenites.  7.  And  his  brethren 
by  their  families,  when  the  genealogy  of  their 
generations  was  reckoned,  tvere,  the  chief,  Jeiel, 
and  Zechariah,  8.  And  Bela  the  son  of  Azaz,  the 
son  of  ShetTia,  the  son  of  Joel,  who  dwelt  in 
Aroer,  even  unto  Nebo  and  Baal-meon.  9.  And 
eastward  he  inhabited  unto  the  entering  in  of  the 
wilderness  from  the  river  Euphrates:  because 
their  cattle  were  multiplied  in  the  land  of  Gilead. 
10.  And  in  the  days  of  Saul  they  made  war  with 
the  Hagarites,  who  fell  by  their  hand:  and  they 
dwelt  in  their  tents  throughout  all  the  east  laiid  of 
Gilead.  11.  And  the  children  of  Gad  dwelt  over 
against  them  in  the  land  of  Bashan  unto  Salcah: 
12.  Joel  the  chief,  and  Shapham  the  next,  and 
Jaanai,  and  Shaphat  in  Bashan.  13.  And  their 
brethren  of  the  house  of  their  fathers  irere, 
Michael,  and  Meshullam,  and  Sheba,  and  Jorai, 
and  Jachan,  and  Zia,  and  Heber,  seven.  14.  These 
are  the  children  of  Abihail  the  son  of  Huri,  the  son 
of  Jaroah,  the  son  of  Gilead,  the  son  of  Michael, 
the  son  of  Jeshishai,  the  son  of  Jahdo,  the  son  of 
Buz  ;  15.  Ahi  the  son  of  Abdiel,  the  son  of  Guni, 
chief  of  the  house  of  their  fathers.  16.  And  they 
dwelt  in  Gilead  in  Bashan,  and  in  her  towns,  and 
in  all  the  suburbs  of  Sharon,  upon  their  borders. 
17.  All  these  were  reckoned  by  genealogies  in  the 
days  of  Jotham  king  of  Judah,  and  in  the  days  of 
Jeroboam  king  of  Israel. 

We  have  here  an  extract  out  of  the  genealogies, 

1.  Of  the  tribe  of  Reuben.     Where  we  have, 

(  l.)The  reason  why  this  tribe  is  thus  postponed.  It  is  confessed 

that  he  was  the  first-born  of  Israel,  and,  upon  that  account,  might 

challenge  the   precedency;     but  he   forfeited   his   birth-right  by 

defiling  his  father's  concubine,  and  was,  for  that,  sentenced  n< J" 

to  excel.   Gen. 49. 4.     Sin   lessens  men,   thrusts  them   down  from 

their  excellency.     Seventh-commandment  sins,   especially,  leave 

iin  indelible  stainiipon  men's  names  and  families,  a  reproach  which 

time  shall  not  wipe  away.     Reuben's  seed,  to  the  la^t,   bear  the 

I'  disgrace  of  Reuben's  sin.'    Yet,  though  that  tribe  was  degraded,  it 

j'  was  not  discarded  or  disinherited.     The  sullying  of  the   honour 

||  of  an  Israelite  is  not  the  losing  of  his  happiness.     Reuben  loses 

j  his  birth-right,  yet  it  does  not  devolve  upon  Simeon,  the  next  in 

ll  order ;   for   it  was  typical ;  and   therefore   must   attend,   iiol  thii 


Kpfore  Christ  750. 


I  CHRONICLES,  V. 


The  Defeat  ,->f  the 


rriirso  of  nature,  but  the  choice  of  Efface.  The  advantages  of  the 
l.iillirigbt  were,  rioniinion,  ami  a  double  portion.  Reuben  havina; 
forfeited  these,  if  was  Iboiiabt  too  much  that  both  should  be  trans- 
fi  rrtd  to  anyone,  and  llicrcfore  they  were  divided.  [1.]  Joseph 
had  the  (lou!)le  portion;  for  two  tribes  descended  from  him, 
Ephraim  and  Manasseh,  each  of  whom  had  a  child's  part;  for 
so  Jacob  by  faith  blessed  them;  (Heb.11.21.  Gen.  48. 15,  22.) 
and  each  of  those  two  was  as  considerable,  and  made  as  good  a 
figure,  as  any  one  of  the  twelve,  except  Judah.  But,  [2.]  Judah 
bad  tlie  dominion ;  on  him  the  dying  patriarch  entailed  the 
sce|)tre.  Gen.  49.  10.  Of  him  came  the  chief  ruler,  David  first, 
and,  in  the  fulness  of  time,  Messiah  the  Prince,  Mic.  5.  2.  This 
honour  was  secured  to  Judah,  though  the  birthright  was  Joseph's; 
and,  having  this,  he  needed  not  envy  him  the  double  portion. 

(2.)  The  genealogy  of  the  princes  of  this  tribe,  the  chief  family 
of  it,  (many,  no  doubt,  being  omitted,)  to  Beerah,  who  was 
bead  of  this  clan  when  the  king  of  Assyria  carried  them  captive, 
V.4.  .6.  Perhaps  he  is  mentioned  as  prince  of  the  Reubenites  at 
that  time,  because  he  did  not  do  his  part  to  prevent  it. 

(3.)  The  enlargement  of  the  coasts  of  this  tribe.  They  in- 
creasing, and  their  cattle  being  multiplied,  they  crowded  out  their 
neighbours  the  Hagarites,  and  extended  their  conquests,  though 
not  to  the  river  Euphrates,  yet  to  the  wilderness,  which  abutted  upon 
that  river,  r.  9, 10.  Thus  God  did  for  his  people  as  he  promised 
them;  he  cast  out  the  enemy  from  before  them  by  little  and  little, 
and  gave  them  their  land  as  they  hadoccasion  for  it,  Exod.23.  30. 

2.  Of  the  tribe  of  Gad.  Some  great  families  of  that  tribe  are 
here  named,  v. 12.  Seven,  that  were  the  children  of  Abihail, 
whose  pedigree  is  carried  upward  from  the  son  to  the  father, 
r.  14..15.  as  that,  i!.4,5.  is  brought  downward  from  father  to 
son.  These  genealogies  were  ])erfccled  in  the  days  of  Jotham 
king  of  Judah,  but  were  begun  some  years  befoie  in  the  reign  of 
Jeroboam  II.  king  of  Israel.  What  particular  reason  there  was 
for  taking  these  accounts  then,  does  not  appear;  but  it  was  just 
before  thev  were  carried  away  captive  by  the  Assyrians;  as 
appears,  2  Kings,  15.29, 32.  When  the  judgments  of  God  were 
ready  to  break  out  against  them  for  theirwretched  degeneracy  and 
apostasy,  then  were  they  priding  themselves,  in  their  genealogies, 
that  they  were  the  children  of  the  covenant;  as  the  Jews,  in  our 
Saviour's  time,  who,  when  they  were  ripe  for  ruin,  boasted.  We 
have  Abraham  to  our  father.  Or,  there  might  be  a  special  pro- 
vidence in  it,  and  a  favourable  intimation  that  though  they  were, 
for  the  present,  cast  out,  they  were  not  cast  off  for  ever.  What 
we  design  to  call  for  hereafter,  we  keep  an  inventory  of. 

18.  The  sons  of  Reuben,  and  the  Gadites,  and 
half  tlie  tribe  of  Manasseh,  of  valiant  men,  men 
able  to  bear  buckler  and  sword,  and  to  shoot  with 
bow,  and  skilful  in  war,  icere  four  and  forty  thou- 
sand seven  hundred  and  threescore,  that  went  out 
to  the  war.  19.  And  they  made  war  with  the 
Hagarites,  with  Jetur,  and  Nephish,  and  Nodab. 
20.  Atid  they  were  helped  against  them,  and  the 
Hagarites  were  delivered  into  their  hand,  and  all 
that  were  with  them;  for  they  cried  to  God  in  the 
battle,  and  he  was  entreated  of  them,  because  they 
put  their  trust  iu  him.  21.  Aud  they  took  away 
their  cattle;  of  their  camels  fifty  thousand,  and  of 
sheep  two  hundred  and  fifty  thousand,  and  of  asses 
two  thousand,  and  of  meti  an  hundred  thousand. 
22.  For  there  fell  down  many  slain,  because  the 
war  was  of  God.  And  they  dwelt  in  their  steads 
until  the  captivity.  23.  And  the  children  of  the 
half-tribe  of  Manasseh  dwelt  in  the  land  :  they 
increased   from    Bashan    unto  Baal-hermon,    and 


Hagarites. 

Senir,  and  unto  mount  Hermon.  24.  And  these 
irere  the  heads  of  the  house  of  their  fathers,  even 
Epher,  and  Ishi,  and  EUel,  and  Azriel,  and 
Jeremiah,  and  Hodaviah,  and  Jahdiel,  mighty 
men  of  valour,  famous  men,  and  heads  of  the  house 
of  their  fathers.  25.  And  tiiey  transgressed  against 
the  God  of  their  fathers,  and  weut  a-whoring  after 
the  gods  of  tite  people  of  the  land,  whom  God 
destroyed  before  them.  26.  And  the  God  of  Israel 
stirred  up  the  spirit  of  Pul  king  of  Assyria,  and  the 
spirit  of  Tilgath-pilneser  king  of  Assyria,  and  he 
carried  them  away,  even  the  Reul>enites,  and  the 
Gadites,  and  the  half-tribe  of  Manasseh,  and 
brought  thetn  unto  Hala,  and  Habor,  and  Hara, 
and  to  the  river  Gozan,  unto  this  day. 

The  heads  of  the  half-tribe  of  Manasseh,  that  were  seated  on  the 
other  side  Jordan,  are  named  here,  v.  23,24.  Their  lot,  at  first, 
was  Bashan ;  but  afterward  they  increased  so  much  in  wealth  and 
power,  that  they  spread  far  north,  even  unto  Hermon. 

Two  things  only  are  here  recorded  concerning  these  tribes  on 
the  other  side  Jordan,  in  which  they  were  all  concerned.  They 
all  shared, 

1.  In ,j( glorious  victory  over  the  Hagarites:  so  the  Ishniaelites 
were  now  called,  to  remind  them  that  they  were  the  sons  of  the 
bond-woman,  that  was  cast  out.  We  are  not  told  when  this  victory 
was  obtained  :  whether  it  be  the  same  with  that  of  the  Reubenites, 
which  is  said  (w.  10.)  to  be  m  the  days  of  Said;  or  whether  that 
success  of  one  of  these  tribes  animated  and  excited  the  other  two 
to  join  with  them  in  .inother  expedition,  is  not  certain.  It  seems, 
though  in  Saul's  time  the  common  interests  of  the  kingdom  were 
weak  and  low,  some  of  the  tribes  that  acted  separately  did  well 
for  themselves.  We  are  here  told,  (l.)What  a  brave  army  these 
frontier-tribes  brought  into  the  field  against  the  Hagarites, 
44,000  men  and  upward,  all  strong  and  stout,  and  skilful  in  war; 
so  many  effective  men,  that  knew  how  to  manage  their  weapons, 
V.18.  How  much  more  considerable  might  Israel  have  been  than 
they  were  in  the  time  of  the  judges,  if  all  the  tribes  had  acted  in 
conjunction!  (2.) What  course  they  took  to  engage  God  for 
them:  they  cried  to  God,  and  pvt  their  trust  in  him.  Now 
they  acted  as  Israelites  indeed.  [1.]  As  the  seed  of  believing 
Abraham,  they  put  their  trust  in  God.  Though  they  had  a 
powerful  army,  they  relied  not  on  that,  but  on  the  Divine  Power. 
They  depended  on  the  commission  they  had  from  God  to  wage 
war  with  their  neighbours  for  the  enlarging  of  their  coasts,  if 
there  was  occasion,  even  with  those  that  were  very  far  off,  beside 
the  devoted  nations.  See  Deut.20.15.  They  depended  on  God's 
providence  to  give  them  success.  [2.]  As  the  seed  of  praying 
Jacob,  they  criedunto  God,  especially  in  the  battle,  when,  perhaps, 
at  first,  they  were  in  danger  of  being  overpowered.  See  the  like 
done,  2  Chron.  13. 14.  In  distress,  God  expects  we  should  cry 
to  him;  he  distrains  upon  us  for  this  tribute,  this  rent.  In  our 
spiritual  conflicts,  we  must  look  up  to  Heaven  for  strength  ;  and 
it  is  the  believing  prayer  that  will  be  the  prevailing  prayer. 
(3.) We  are  told  what  success  they  bad:  God  was  entreated  of 
them,  though  need  drove  them  to  him  ;  so  ready  is  he  to  hear  and 
answer  prayer.  They  were  helped  against  their  enemies;  for 
God  never  yet  failed  any  that  trusted  in  him.  And  then  they 
routed  the  enemy's  army,  though  far  superior  in  number  to  their's, 
slew  many,  (w.22.)  look  100,000  prisoners,  enriched  themselves 
greatly  with  the  spoil,  and  settled  themselves  in  their  country, 
t).21,  22.  .And  all  this,  because  the  war  was  of  God,  undertaken 
in  his  fear,  and  carried  on  in  a  dependence  upon  him.  If  the 
battle  be  the  Lord's,  there  is  reason  to  hope  it  will  be  successful. 
Then  we  may  expect  to  prosper  in  any  enterprise,  and  then  only, 
when  we  take  God  alone  with  us. 


Uefore  Clirisl  1450. 


I  CHRONICLES,  V.  VI. 


2.  Tliev  shared,  at  lciip:lli,  in  an  iniloiions  captivity.  Had  they 
l,i|it  <l<>sff  to  Cioil  and  llu'ir  duty,  (hey  had  continued  to  enjoy 
linth  their  ancient  lot  and  their  new  conquests;  but  tliey  truns- 
fjn'Sii'il  aijaiiist  the  God  of  l/icir  falkcrs,  i\  25.  They  lay  upon 
ihe  Imrders,  and  conversed  most  with  the  ncighl)ouring  nations,  by 
which  means  Ihev  learned  their  idolatrous  usaijes,  and  transmitted 
the  infection  lo  tne  other  tribes;  for  this,  Ciod  had  a  controversy 
wtth  Ihein.  He  was  a  Iliishand  to  them,  and  no  marvel  tliat  his 
jenlonsv  burned  like  fire,  when  they  went  a-whorinff  after  other 
f/oK's.  Justly  is  a  bill  of  divorce  given  to  the  adulteress.  God 
stirred  vp  the  spirit  of  the  kings  of  Assyria,  first  one,  and  then 
aiioilier,  anainst  tlieni,  served  his  own  purposes  by  the  designs  of 
those  and)itii)us  monarchs,  employed  them  to  chastise  these 
revolters  first,  and,  when  that  reduced  them  not,  then  wholly  to 
root  them  nut,  v. 26.  These  tribes  were  first  placed,  and  they 
were  first  rfisplaced.  Thev  would  have  the  best  land,  not  con- 
sidering that  it  lav  most  exposed.  But  those  who  are  governed 
more  by  sense  than  by  reason  or  faith  in  their  choices,  may  expect 
to  fare  accordingly. 

CHAP.  VI. 

r/ioK?/!  Joxejih  niirf  Judah  shared  lietween  tliem  the  forfeited  honours  of  the 
iirlliri^ihl,  yet  Leri  was  first  of  all  the  tribes  diguifieil  and  ijistinguislied 
icilh  tin  honour  more  ratiiahte  titan  either  the  precedency  or  the  double  portion  ; 
aittl  thitt  u-Gs,  the  jir  e^thood.  Tliat  tribe  God  set  apart  for  himself;  it  was 
Moses's  tribe,  and  perhaps  for  his  salce  was  thus  favoured.  Of  titat  tribe  we 
kife  an  account  in  this  chapter.  I.  Their  pedigree ;  lite  first  fathers  of  the 
tribe,  ft*.  I .  .3.)  the  line  nf  the  priests,  from  Aaron  to  the  captivity,  (r. 4. .  15.) 
md  of  someotker  of  their  families,  d.IG.  .30.  //.  Their  work;  the  work  of  the 
Letiles,  (e.3I .  .48.)  and  of  the  priests,  c.  19.  .53.  ///.  The  cities  appointed 
(hem  in  tht  land  of  Canaan,  v.  54.  .81. 

l.nr^HE  sons  of  Levi;  Gershon,  Kohatli,  and 
JL  Merari.  2.  And  the  sons  of  Koliath; 
Amram,  Izhar,  and  Hebron,  and  Uzziel.  3.  And 
the  children  of  Amrain;  Aaron,  and  Moses,  and 
Miriam.  The  sons  also  of  Aaron;  Nadab,  and 
Abihtt,  Eleazar,  and  Itliatnar.  4.  Eleazar  begat 
Phiiiehas,  Phinehas  begat  Abishua,  5.  And 
Abishua  begat  Bukki,  and  Biikki  begat  Uzzi, 
G.  And  Uzzi  begat  Zerahiah,  and  Zerahiah  begat 
Meraiotb,  7.  Meraioth  begat  Amariah,  and  Ama- 
riah  begat  Ahitub,  8.  And  Ahitub  begat  Zadok, 
and  Zadok  begat  Ahimaaz,  9.  And  Ahimaaz  begat 
Azariah,  and  Azariah  begat  Johanan,  10.  And 
Johanan  begat  Azariah,  (he  it  is  that  executed  the 
priest's  office  in  the  temple  that  Solomon  built  in 
Jerusalem,)  11.  And  Azariah  begat  Amariah, 
and  Amariah  begat  Ahitub,  12.  And  Ahitub 
begat  Zadok,  and  Zadok  begat  Shallum,  13.  And 
Shallum  begat  Hilkiah,  and  Hilkiah  begat  Azariah, 
14.  And  Azariah  begat  Seraiah,  and  Seraiah  begat 
Jehozadak,  15.  And  Jehozadak  went  into  cap- 
tivity, when  the  Lord  carried  away  Judah  and 
Jerusalem  by  the  hand  of  Nebuchadnezzar. 
K).  The  sons  of  Levi;  Gershom,  Kohath,  and 
Merari.  17.  AhkI  these  be  the  names  of  the  sons 
of  Gershom;  Lihni,  and  Shimei.  18.  And  the 
sons  of  Kohath  tcere,  Amram,  and  Izhar,  and 
Hebron,  and  Uzziel.  19.  The  sons  of  Merari; 
Mahli,  and  Musiii.  And  these  are  the  fatiiili'='s 
of  the  Levites  according  to  their  fathers.  20.  Of 
Gershom;  Libni  his  son,  JaStath  his  son.  Zimir.ah 

VOL.  U.  L.5 


Genealoirits. 

his  son,  21.  Joah  his  son,  Iddo  his  son,  Zerali  his 
son,  Jealerai  his  son.  22.  The  sons  of  Kohath; 
Ammiiiadab  his  son,  Korah  his  son,  Assir  his  son, 
23.  Elkanah  his  .son,  and  Ebiasaph  his  son,  and 
Assir  his  son,  24.  Tahatli  his  son,  Uriel  his  son, 
Uzziah  his  son,  and  Shaul  his  son.  25.  And  the 
sotis  of  Elkanah;  Amasai,  and  Ahimoth,  ^ii.  As 
for  Elkanah :  the  sons  of  Elkanah ;  Zophai  his 
son,  and  Nahath  his  son,  27.  Eliab  his  son, 
Jeroham  his  son,  Elkanah  his  son.  28.  And  the 
sons  of  Samuel;  the  firstborn  Vashni,  and  Abiah. 
29.  The  sons  of  Merari;  Mahli,  Libni  his  son, 
Shimei  his  son,  Uzza  his  son,  30.  Shimei  his  son, 
Haggiah  his  son,  Asaiah  his  son. 

The  priests  and  Levites  were  more  concerned  than  any  oUicr 
Israelites  to  preserve  their  pedigree  clear,  and  to  be  able  to  prove 
it,  because  all  the  honours  and  privileges  of  their  office  depended 
upon  their  descent.  And  we  read  of  those  who,  though  perhaps 
they  really  were  children  of  the  priests,  yet,  because  they  could 
not  find  the  register  of  their  genealogies,  nor  make  out  their 
descent  by  any  authentic  record,  were,  as  polluted,  put  from  the 
priesthood,  and  forbidden  lo  eat  of  the  holy  things,  Ezra,  2.02,63. 

It  is  but  very  little  that  is  here  recorded  of  the  genealogies  of 
this  sacred  tribe. 

1.  The  first  fathers  of  it  are  here  named  twice,  u.  1,16. 
Gershon,  Kohath,  and  Merari,  are  three  names  which  we  were 
very  conversant  with  in  the  book  of  Numbers,  when  the  families 
of  the  Levites  were  marshalled,  and  had  their  work  assigned 
them.  Aaron,  and  Moses,  and  Miriam,  we  have  known  much 
more  of  than  their  names,  and  cannot  pass  them  over  here  without 
remembering  that  this  was  that  Moses  and  Aaron  whom  God 
honoured  in  making  them  the  instruments  of  Israel's  deliverance 
and  settlement,  and  figures  of  him  that  was  to  come;  Moses  as  a 
prophet,  and  Aaron  as  a  priest.  And  the  mention  of  Nadab  and 
Abihu  (though,  having  no  children,  there  was  no  occasion  to  bring 
them  into  the  genealogy)  cannot  but  remind  us  of  the  terrors  of 
that  divine  Justice,  which  they  were  made  monuments  of  for  offer- 
ing strange  fire,  that  we  may  always  fear  before  him. 

2.  The  line  of  Eleazar,  the  successor  of  Aaron,  is  here  drawn 
down  to  the  time  of  the  captivity,  r.  4..15.  It  begins  with 
Eleazar,  who  came  out  of  the  house  of  bondage  in  Egypt,  and 
ends  with  Jehozadak,  who  went  into  the  house  of  bondage  in 
Babylon.  Thus,  for  their  sins,  they  were  left  as  they  were  found  : 
which  might  also  intimate,  that  the  Levitical  priesthood  made 
nothing  perfect;  that  was  lo  be  done  by  the  bringing  in  of  a 
better  hope.  All  these  here  named  were  not  high  priests;  for, 
in  the  time  of  the  judges,  that  dignity  was,  upon  some  occasion 
or  other,  brought  into  the  family  of  Ithaniar,  of  which  Eli  was; 
l)ul  in  Zadok  it  returned  again  to  the  right  line.  Of  Azariah  it 
is  here  said,  (u.lO.)  He.  it  is  that  executed  the  priest's  office  in 
the  temple  that  Solomon  built.  It  is  supposed  that  this  was  that 
.Azariah  who  bravelv  opposed  the  presumption  of  king  Uzziah 
when  he  invaded  the  priest's  office,  (2 Chron. 26. 17.)  though  he 
ventured  his  neck  by  it.  This  was  done  like  a  priest,  like  one 
that  was  truly  zealous  for  his  God.  He  that  thus  boldly  main- 
tained and  defended  the  priest's  office,  and  made  good  its  barriers 
against  such  a  daring  insult,  may  well  be  said  to  execute  it;  and 
this  honour  is  put  upon  him  for  it,  while  Urijah,  one  of  bis  suc- 
cessors, for  a  base  compliance  with  king  Ahaz,  in  building  him  an 
idolatrous  altar,  has  the  disgrace  put  upon  him  of  being  left  Jut 
of  this  genealogy,  as,  perhaps,  some  others  are.  But  some  think 
that  this  remark  upon  this  Azariah  should  have  been  added  to 
his  grandfather  of  the  same  name,  (o.O.)  who  was  the  eon  of 
Ah;maaz,  and  that  that  was  he  who  first  officiated  in  Solomon's 

iC-lllllf. 


Belore  Christ  1015. 


I  CHRONICLES,  VI. 


3.  Some  oilier  of  ihe  faniilips  of  llie  Levitps  are  here  accounted  I 
for.    One  of  tlie  families  of  Oerslioni  ( tliat  ol  Lilini)  is  1-ere  drawn 
down  as  far  as  Samuel,  who  liiul  the  honour  of  a  prophet  added 
to  that  of  a  Levile.    One  of  the  families  of  Merari  (li\al  of  Mahli) 
is  likewise  drawn  down  for  some  descents,  w.  29, 30. 


31.  And  these  are  t/iei/ whom  David  set  over  fhe 
.service  of  song  in  llie  house  of  llie  Lord,  after 
that  the  ark  had  rest.  32.  And  they  ministered 
before  tiie  dwellingj-place  of  the  tabernacle  of  tlie 
congreoation  with  sinj>in£^,  until  Solomon  had  built 
the  house  of  the  Loimj  in  Jerusalem:  and  then  they 
waited  on  their  office  according;  to  their  order. 
'i^.  And  these  are  they  that  waited  with  their 
children:  Of  the  sons  of  the  Kohalhites;  Heman 
a  sini>er,  the  son  of  Joel,  the  son  of  Siiemuel, 
34.  The  son  of  Elkanah,  the  son  of  Jeroham,  tiie 
.son  of  Eliel,  the  son  of  Toah,  35.  The  son  of 
Znph,  the  son  of  Elkanah,  the  son  of  Mainilh,  the 
son  of  Amasai,  3G.  Tlie  son  of  Elkanali,  tiie  son 
of  .loel,  the  son  of  Azariaii,  the  son  of  Zeplianiah, 
37.  The  son  of  'i'ahalh,  the  son  of  Assir,  the  son  of 
Ebiasaph,  llie  son  of  Korah,  38.  Tiie  son  of  l/.iiar, 
the  son  of  Kohalli,  the  son  of  Levi,  liie  son  of 
Israel.  3,').  And  his  l)rotlier  Asapli,  (who  slood  on 
his  rii;lit  hand,  eve)i  Asapii  the  sou  of  Berachiali, 
the  son  of  Shimea,  40.  The  son  of  Michael,  the 
son  of  Baaseiaii,  the  son  of  Malciiiah,  41.  The 
son  of  Ethni,  the  son  of  Zerah,  the  son  of  Adaiali, 
42.  The  son  of  Etiian,  the  son  of  Zimmah,  the  son 
of  Shimei,  43.  The  son  of  Jahath,  the  son  of 
Gershom,  the  son  of  Levi.  44.  And  their  brethren 
the  sons  of  Merari  stood  on  tiie  left  hand:  Ethan 
the  son  of  Kishi,  (lie  son  of  Al)di,  tlie  son  of 
Malluch,  45.  Tlie  son  of  Hashabiah,  the  son  of 
Amaziali,  tiie  son  of  Hilkiah,  46.  The  son  of  Amzi, 
the  son  of  Ban!,  the  s.on  of  Shainer,  47.  Tlie  son 
of  Malili,  the  son  of  Musiii,  the  son  of  Merari,  tlie 
son  of  Levi.  48.  Their  l)rethren  also  tiie  Levites 
tcere  appointed  unto  all  manner  of  service  of  the 
tabernacle  of  the  house  of  God.  4L>.  But  Aaron 
and  Iiis  sons  offered  upon  the  altar  of  the  burnt- 
ofl'erinii;,  and  on  tlie  altar  of  incense,  and  irere 
appointed  for  all  tiie  work  of  the  place  most  iioly, 
and  to  make  an  atonement  for  Israel,  according-  to 
all  that  Moses  the  servant  of  God  had  commanded. 
50.  And  1he.se  are  the  sons  of  Aaron;  Eleaz;ir  liis 
son,  Pliinehas  hisson,  Abisiiua  liisson,  Sl.Bukki 
his  son,  Uzzi  his  son,  Zeraiiiah  his  son,  52.  Me- 
raioth  his  son,  Ainariah  liis  son,  Aliilub  his  son, 
^^3.  Zadok  his  son,  Ahimaaz  liis  son. 

\Vnen  the  Levites  were  first  ordamed  in  She  Hililrrne<s,  iiiirch  of 
the  worli  then  appointed  thein  lav  in  carrvins;,  and  lakins  care  of,  j 
tlie   tabernacle   and   the   ulensiU  of   it,    while   tliev  were   in    llieir 
march  '1  ri>ii<;Ii  llie  wilderness.     In  Daiidstime  llieir  mnnhir  was 
MKiiMsed  ;   and,  Ihouiih  ihe  greater  ))ail  of   them  were  dispersed 


Genealogies. 

Lord,  yet,  of  those  that  attended  Ihe  house  of  God,  there  was  not 
constiint  work  for  lliem  all  ;  and  Iherefore  David,  ()v  spetiiil 
commission  and  direction  fromdoil,  new-modelled  Ihe  Levites,  as 
we  shall  find  in  the  latter  part  of  ll  is  hook.  Jtere  we  are  told 
what  Ihe  work  was  which  he  assiirned  Ihem. 

\.  SiHt/infi-irnr/;,  ?•.  31.  David  was  raised  up  on  high  to  be  the 
swecl  psatmisl  of  Israel,  (2  Sam.  23.1.)  not  only  to  pen  psalma, 
Imt  to  appoint  Ihe  sinsinp  of  them  in  Ihe  house  of  the  Lord  ;  (not 
so  much  because  he  was  musical,  as  because  he  was  devout ;)  and 
this  he  <lid  after  that  the  ark  had  rest.  While  Ihat  was  in  cap- 
livily,  obscure,  and  unsettled,  the  harps  were  hung  upon  Ihe 
willow-hees:  sinaing  was  then  thousfhl  unseasonable;  (when  Ihe 
bridegroom  is  taken  away,  thev  shall  fast;)  but,  Ihe  harps  being 
resumed,  and  Ihe  sonsrs  revived,  at  Ihe  bjinsing  up  of  the  ark, 
thev  were  continued  afterward;  for  we  should  rejoice  as  much  in 
the  prolonging  of  our  spiritual  privileges  as  in  the  restoring  of 
Ihem.  When  Ihe  service  of  Ihe  ark  was  superseded  by  its  rest, 
they  had  olher  work  cut  out  for  Ihem,  (iur  Levites  should  never  be 
idle,)  and  were  eni|)loycd  in  Ihe  ser\iee  of  song.  Thus,  when  the 
people  of  God  come  to  Ihe  rest  which  remains  for  them  alxne, 
they  shall  lake  leave  of  all  their  burthens,  and  be  empl(»ed  in 
everlasting  songs.  These  singers  kept  up  thai  service  in  the 
tabernacle  till  the  temple  was  built,  and  lhe?i  they  uaitetl  on  llieir 
"Jficc  there,  i,'.32.  AVlien  thev  came  to  that  stalely  maguificeni 
house,  thev  kept  as  close,  both  to  their  offic-  and  to  their  order, 
as  they  had  done  in  the  fabernaile.  ll  is  pity  llial  the  prefermeni 
of  the  Levites  should  ever  nmke  ihem  remiss  in  their  business. 

We  have  here  an  account  of  Ihe  three  great  masters  who  were 
emploved  in  the  service  of  fhe  sacred  sonsf.  with  their  respective 
families;  for  thev  irn//ef/  with  their  children,  that  is,  snch  as 
descended  from  them,  or  were  allied  to  them,  r.  33.  Heman, 
Asa|ih,  and  Ethan,  were  the  three  Ihat  were  appoinleil  to  this 
ser\ice,  one  of  each  of  the  three  houses  of  the  Leviles,  Mat  Ihere 
ndglit  be  an  eqiinlitv  in  Ihe  distribution  of  this  work  and  honour, 
and  each  miiiht  know  his  post;  such  an  aflMiiral)le  order  was  there 
in  Ibis  quire-service. 

1.  Of  the  house  of  Kohalh,  was  llemaii  with  his  family,  fp.  33.) 
a  man  of  a  sorrowful  jpirii,  if  it  be  Ihe  same  llem.in  that  penned 
the  H8lh  |isaln},  and  \el  :i  singer,  lie  was  llie  crands on  of  Siiniuel 
the  prophet,  tlie  son  of  .loel,  of  whom  it  is  said  that  he  irallted  not 
in  the  iratfi  i<}  Siinniel;  (\  Sam. 8. 2, 3.)  but,  it  seems,  tl'.oiiL'h  Ihe 
son  did  not,  Ihe  grandson  did.  Thus  does  Ihe  blessing  er)tailed  on 
the  seed  of  Ihe  upright  sometimes  pass  over  one  generation,  and 
fasten  upon  ilie  next.  .And  this  {leman,  though  the  grandson  of 
that  miglitv  prince,  did  not  think  it  below  him  to  be  a  precentor 
in  Ihe  house  of  God.  David  himself  was  willing  to  have  been  a 
door-keeper.  Rather  we  mav  look  upon  this  |ueferment  of  the 
grandson  in  Ihe  church  as  a  recoinpence  for  Ihe  humble  minlesl 
resisnalion  which  Ihe  griiidfalher  made  of  his  aMihorilv  in  the 
stale.  Maiiv  suih  wa\sGod  has  of  mnkiui'  up  his  people's  tosses, 
and  bitfaucfii^  their  disgraces.  f'erli:ips  David,  in  making  Heman 
Ihe  chief,  hull  some  respect  to  his  old  friend  Samuel. 

2.  Of  Ihe  house  of  Gersfioiu,  was  Asaph,  called  his  hiothir, 
because  m  Ihe  same  office,  and  of  the  same  tribe,  though  of  auollier 
fauiilv.  He  was  piisted  on  Heman's  right  hand  hi  Ihe  quire,  r.  3!?. 
Several  of  the  psalms  bear  his  name,  either  penned  bv  him,  or 
tuned  bv  him,  as  the  chief  musici'iu.  It  is  [ilain  thai  he  was  Ihe 
penman  of  scuiic  psahris;  for  we  read  of  those  Ihat  praised  Ihe  Lord 
in  Ihe  words  of  David  and  of  Asaph;  for  he  was  a  seer  as  well  aa 
a  singer,  2  Chron.  29.  30.  His  pedigree  is  run  up  here,  throunh 
names  ulterlv  unknown,  as  high  as  Levi,  u.  39.  .43. 

3.  Of  the  hoiis<'  of  Merari,  was  Ethan,  {v.  44k)who  was  appointed 
to  Heman's  left  hand.  His  pi-digree  is  also  run  up  to  Levi,  ti.47. 
tf  these  were  the  Heman  and  Ethan  Ihat  penned  the  88th  and  8f)lh 
psalms,  there  appears  no  reason  here  why  they  shoidd  lie  called 
E:ralntes,  (see  Ihe  lilies  of  those  psalms,)  as  there  does  whv  those 
should  be  called  so  who  are  mentioned  c/t.2.(>.  and  who  were  Ihe 
sons  of  7erali. 

11.  There  was  serving-work,  abundance  of  seriice  to  be  done  i:t 


all  llic  nation  o\er,  to  teach  the  people  Ihe  good  knowledge  of  the  [  i^t*  (aifj-nac/e  o/'(AeAoHse  ©/"Gorf,  (e.48.)  toprovidewateraiid  fuel; 


Before  Christ  1444. 


I  CHRONICLES,  VI. 


The  Cities  of  ihe  Leviles. 


to  wash  and  sweep,  and  carry  out  aslies;  to  kill  and  slay,  and  boil 
the  sacrifices;  and  to  all  such  services  there  were  Levites  appointed, 
lliose  of  oilier  families,  or  |)crliaps  those  that  were  not  fit  to  be 
sinsrei-s,  that  had  eilhcr  no  "ood  voice,  orno  good  ear.  As  every 
one  has  ircrivrd  the  f/ift,  so  let  him  minister.  They  that  could  not 
sing,  must  not  theroforo  be  laid  aside  as  good  for  nothing;  though 
tliev  were  not  fit  for  that  service,  there  was  other  service  they 
niifrlit  he  useful  in. 

III.  There  was  sacrifice-work,  and  that  was  to  be  done  by  the 
priesis  onlv,  v.  49.  They  only  were  to  sprinkle  the  blood,  and  burn 
the  incense;  as  for  the  icnrk  of  the  place  most  holy,  that  was  to  be 
done  bv  the  high  priest  only.  Each  had  his  work,  and  thev  both 
needed  one  another,  and  both  helped  one  another  in  it.  Con- 
cerning the  work  of  the  priesis,  we  are  here  told,  1.  What  was  the 
end  thev  werv  to  have  in  their  eye ;  they  were  to  tiiahe  an  atone- 
ment for  Israel,  to  mediate  between  the  people  and  God  ;  not  to 
tnasrnifvand  enrich  themselves,  but  to  serve  the  public.  They  were 
ordained  for  men.  2.  What  was  the  rule  ihey  were  to  have  in  their 
eve;  thev  presided  in  God's  house,  yet  must  do  as  they  were  bid- 
den, according  to  all  that  God  commanded.  That  law  the  highest 
are  sul)jcct  to. 

54.  Now  these  are  their  dwellins^-places  through- 
out tlieir  castles  in  their  coasts,  of  the  sons  of  Aaron, 
of  the  families  of  the  Kohalhites;  for  their  s  was  the 
lot.  5o.  .4n(i  tiiey  gave  them  Hebron  in  the  land 
of  Jiidali,  and  the  sid)iirbs  thereof  round  about  it. 

56.  But    the  fields   of   the  city,   and   the  villages 
thereof,  they  gave  to  Caleb  the  son  of  .Tephunneh. 

57.  And  to  the  sons  of  Aaron  they  gave  the  cities 
of  Judah.  namely,  Hebron,  the  city  of  refuge,  and 
Lil)naii  with  her  suburbs,  and  Jaltir,  and  Eshtimoa, 
with  their  suburbs,  58.  And  Hilen  with  her  sub- 
urbs, Debir  witii  her  suburbs,  of).  And  Ashan  with 
her  suburbs,  and  Beth-shemesli  with  her  suburbs: 
f)0.  And  out  of  the  trii)e  of  Benjamin;  Geba  with 
her  suburbs,  and  Alemeth  with  her  suburbs,  and 
Anatlioth  witli  her  suburbs.  .All  their  cities 
tliroughotit  their  families  trere  thirteen  cities. 
61.  And  unto  the  sous  of  Kohath,  which  were  left 
of  tiie  family  of  that  tribe,  icere  cities  give^i  out  of 
tlie  half-tribe,  namely,  out  of  ihc  \n\U-tribe  of  Manas- 
seh,  by  lot,  ten  cities.  62.  And  to  the  sonsof  Gei'- 
shom  throughout  their  families  out  of  tiie  tribe  of 
Issachar,  and  out  of  the  tribe  of  Asher,  and  out 
of  the  tribe  of  Naphtali,  and  out  of  the  tribe  of 
Mauasseh  in  Bashan,  thirteen  cities.  63.  Unto  the 
sons  of  Merari  icere  giveti  by  lot,  throughout  their 
families,  out  of  tiie  tribe  of  Reuben,  and  out  of  the 
tribe  of  Gad,  and  out  of  the  tribe  of  Zebulun,  twelve 
cities.  64.  And  the  ciiildren  of  Israel  gave  to  the 
Levites  these  cities  with  their  sulimbs.  65.  And 
tliey  gave  by  lot  out  of  the  tribe  of  the  ciiildren  of 
,Tudah,  and  out  of  the  tribe  of  tlie  children  of 
Simeon,  and  out  of  the  tribe  of  liie  children  of  Ben 
iamin,  these  cities,  which  are  called  by  </te/;- names. 
66.  And  the  residue  of  the  families  of  the  sons  of 
Kohath  had  cities  of  their  coasts  out  of  tiie  tribe 
of  Ephraim.  67.  And  they  gave  unto  them,  of 
the  cities  of  refuge,  Sliechem  in  mount  Ephraim 
with  her  suburbs;  they  gave  also  Gezer  with  her 


suburbs,  68.  And  Jokmeam  with  her  suburbs,  and 
Beth-horon  with  her  suburbs,  69.  And  Aijalon'with 
her  suburbs,  and  Gath-rimmon  with  her  suburbs.- 

70.  And  out  of  the  half-tribe  of  Manasseh ;  Anet 
with  her  suburbs,  and  Bileam  with  her  suburbs, 
for  tlie  family  of  the  remnant  of  the  sons  of  Kohath. 

71.  Unto  the  sons  of  Gershom  were  given  out  of 

the  family  of  the  half-tribe  of  Manasseh,  Golan  in 

Bashan  with  her  suburiis,  and  Ashlarotli  with  her 

suburbs:   72.  And  out  of  the  tribe  of  Issachar;  Ke- 

desh  with  her  suburbs,  Daberath  with  her  suburbs, 

7.3.  And  Ramoth  with  her  suburbs,  and  Anem  with 

her  suburbs:     74.  And  out  of  the  tribe  of  Asher; 

Mashal  with    her  suburbs,  and    Abdon  with   hei 

suburbs,     75.  And   Hukok  with  her  suburbs,  and 

Rehob  with  her  suburbs:     76.  And  out  of  the  tribe 

of  Naphtali;  Kedesh  in  Galilee  with  her  suburbs, 

and  Hammoii  with    her  suburbs,  and   Kirjathaim 

with  her  suburbs.  77.  Unto  the  rest  of  the  children 

of  Merari  were  given  out  of  the  tribe  of  Zebulun, 

Rimmon  with  her  suburbs,  Tabor  with  her  suburbs : 

78.  And  on  the  other  side  Jordan  by  Jericho,  on  the 

east  side  of  Jordan,   ivere  given  them  out  of  the 

tribe  of  Reuben,  Bezer  in  the  wilderness  with  her 

suburbs,  and  Jahzah  with  her  suburbs.     79,  Kede- 

moth  also  with  her  suburbs,  and  Mepiiaath  with  her 

suburbs:  80.  And  out  of  the  trilie  of  Gad ;   Ramoth 

in  Gilead  with  her  suburbs,  and  Mahatiaim  with  iier 

suburbs,    81.  And  Heshlion  with  her  suliurbs,  and 

Jazer  with  her  suburbs. 


We  have  here  an  account  of  tlie  l.evites'  cities;  they  arc  here 
called  their  castles,  (u.  54.)  not  only  because  walled  and  fortified, 
and  well  guarded  bv  the  country,  (for  it  is  the  interest  of  every 
nation  to  protect  its  ministers,)  but  because  tluy  and  their  pos- 
sessions were,  in  a  parliculiir  tiianner,  the  care  of  Ihe  Divine  Pro 
vidence:  as  God  was  their  Portion,  so  Ciod  was  their  Protection  ; 
and  a  cottage  will  be  a  castle  to  those  that  abide  under  Ihe  shadow 
of  Ihe  Almighty. 

This  account  is  much  the  same  «  itli  that  which  we  had,  Josh.  21. 
We  need  not  be  critical  in  comparing  tlieiii;  (What  good  will  it 
do  us?)  nor  will  it  do  aiiv  hurt  to  the  credit  of  ihe  holy  scripture, 
if  Ihe  names  of  some  of  Ihc  jilaccs  be  not  just  the  same  here 
that  thev  were  there.  We  liiiow  it  is  common  for  cities  to  have 
several  names;  Sarvm  and  Sdlisliiinj,  Salop  and  S/ireiesliury,  are 
more  unlike  Uian  Ililcn  {v.oVi.)  and  IIoloii,  (Josh.  21. 15.)  As/ian 
(v. 69.)  and  Ain,  (Josh. 21.  U>.)  Alemeth  (u.CO.)  and  Almuii, 
Josh. 21. 18.      And  time  chanacs  names. 

We  are  onlv  to  observe,  that,  in  this  appoiiilmcnl  of  ci!ics  for 
the  Leviles,  God  took  care,  1.  For  liie  accomplishment  of  dying 
Jacob's  prediction  conccniins-  this  tribe,  that  it  should  be  scaltirrd 
in  Israel,  Geu. 40.7.  2.  For  the  diffusing  of  Ihe  knowledge  of 
himself  aiul  his  law  to  all  pnrls  of  the  lami  of  Israel;  every  lril>e 
had  Leviles'  cities  in  it;  and  so  every  room  was  furnished  with  a 
candle,  so  that  none  could  he  ignorant  of  his  duty,  but  it  was  either 
his  own  faul[,  or  the  Levites".  3.  For  a  comfortable  mainlenance 
for  those  Ihal  miiiislered  in  holy  things.  Beside  their  tithes  and 
offerings,  thev  had  glebe-lauds,  and  cities  of  their  own  to  dwell  m. 
Some  of  the  most  considerable  cities  of  Israel  fell  to  the  Levites 
lot.  Every  tribe  had  bcnefil  by  ihe  Leviles;  and  therefore  every 
tribe  must  contribute  to  Iheir  support.  Let  him  that  is  taught  in 
Uio  word,  communicate  to  him  Ihal  leachclh,  and  do  it  cheerfully. 


Before  Chri&l  IGSP. 


I  CHRONICLES.  VII. 


Genealojnes. 


CHAP.  \II. 


/n  this  chapter,  in-  hnre  snme  iiccnnnt  0/  iUe  genenlogiet,  I.  Of  Issuchnr, 
t.  I..5.  II.  0/  Biiij'imin.  r.(j..l2.  ///.  Of  Mni>ht(ili.  r.13.  IV.  Of 
yiriiimm/i,  r.  I  l..in.  V.  Of  Ephrahn,v.M..-l'J.  )'/.  O/'.ls/iir.  r.  SO.  40. 
Here  is  vo  iiicniiiit  tithtr  of  Zfhiitvn  or  Dint.  Why  ihfi)  ftttht  s/ioulit  Ac 
ttmxtft'tt,  rrr  fiin  (/.ss/'fi-n  no  rt'it.snn  ;  nniij  it  ?.■*  the  tiist^rncv  of  ihr  trihr  of  Dan, 
that  iilotatrif  begun  in  that  colony  of  the  Diniites  which  fixed  in  Lni.sli.  and 
called  it  Hail,  and  there  one  of  the  goljui  cuUes  u-<is  stt  >i)>  hij  Jeroboam.  Dun 
is  omitted f  Rer,  7, 

I.  I^TOW  tlie  sons  of  Issachar  //wt?.   Tola,   and 
J_^     Fiiali.Jasluil),  and  Sliimiom,  four.    2.  And 
the  sons  of  Tola;  Uzzi.  and  Rephaiah.  and  Jeriel. 
and  Jahniai,  and  Jihsam.  and   Sliemnel.   heailsofi 
tlieir   father's   house,    to  u-it.   of   Tola;    titeu  u-ere\ 
valiant  men  of  mii;ht  in  their  uenerations;   whose | 
number  iras  in  the  days  of  David  two  and  twentvj 
thousand   and   six   hundred.     3.  And   the  sons  ofi 
Uzzi;  Izrahiah:  and  thesons  of  Izrahiali:  Michael,  | 
and   Ohadiali.   and  .)oel.   Isliiali,   five:   all  of  themi 
chief   men.     4.  And   with   lliem,   l»y  their  genera- j 
lions,  after  the  house  of  their  fathers,  irere  hands! 
of  soldiers  for  war,  six   and  thirty  thousand   vien.l 
for  they  had  many  wives  and   sons.     5.  And  their 
brethren,  among  all  the  families  of  Issat,'har.  neiei 
valiant  men   of    might,   reckoned    in   all    bv   (heir 
genealogies  fourscore  and  seven  thousand.     G.  77/e 
toiis  of  Benjamin;  Bela,  and  Becher.  and  .Jediael, 
three.     7.  And  the  sons  of  Bela;  Ezhon,  and  Uzzi, 
and  Uzziel,  and  Jerimoth,  and  Iri,  five;  heads  of 
the  house  of  t/ieir  fathers,   mighty  men  of  valour; 
and   were   reckoned    by  their  genealogies   twenty 
and  two  thousand  and  thirty  and  four.    8.  And  the 
sons  of  Becher;  Zemira,  and  Joash,  and   Eliezer, 
and  Elioenai.  and  Omri,  and  Jerimoth,  and  Abiah. 
and   Anathoth,  and   Alameth.     All  these  are  llie 
sons  of  Becher.     9.  And  the  number  of  them,  after 
their  genealogy  by  their  generations,  heads  of  the 
house  of  their  fathers,  mighty  men  of  valour,  teas 
twenty  thousand  and  two  hundred.      10.  The  sons 
also  of  Jediael;  Bilhan:   and   the  sons  of  Bilhan ; 
Jeush,  and  Benjamin,  and  Ehud,  and  Chenaanah, 
and  Zelhan,  and  Tiiarshish,  and  Ahishahar.    11.  All 
these  the  sons  of  Jediael,    l)y  the  heads  of  their 
fathers,    mighty    men   of   valour,    tre/'e  seventeen 
thousand   and   two  hundred   soldiers,  fit  to  go  out 
for  war  «Hrf  battle.      12.  Shuppim  also,  and  Hup- 
pim,  the  children  of  Ir,  niid  Hushim,  the   sons  of 
Aher.      1.3.  The   sons  of    Naphtali;  Jahziel,  and 
Gnni,  and  Gezer,  and  Shallum,  the  sons  of  Bilhah. 
14.  The  .sons  of  Manasseh;    Ashriel,   whom    she 
bare:  {but  his  concubine  the  Aramitess  bare  Machir 
the  father  of  Gilead  :     15.  And  Machir  took  to  wife 
tlic  sister  of  Huppini  and  Shuppim,  whose  sister's 
name  was  Maachah  :)  and  the  name  of  the  second 
u-as  Zelophehad:   and  Zelophehad  had  daughters. 
16.  And  Maachah  the  wife  of  Machir  bare  a  son. 


and  she  called  his  name  Peresh;  and  the  name  of 
his  brother  teas  Sheresh:  and  his  sons  uere  Ulam 
and  Rakem.  17.  And  thesons  of  Clam;  Bedan. 
I'hese  were  the  sons  of  Gilead,  the  son  of  Machir, 
the  son  of  Manasseh.  18.  And  his  sister  Ham- 
moleketh  bare  Ishod,  and  Abiezer,  and  Mahalah. 
1.0.  And  the  sons  of  Sheniida  were,  Ahian,  and 
Shechem,  and  Likhi,  and  Aniam. 

We  tiave  here  a  short  view  given  us, 

1 .  Of  tlie  tribe  of  Issaehar,  whom  Jacob  had  compared  to  a  Strang 
ass,  conchiiicj  littiiven  two  bnrtliens;  (Cien.  49. 14.^  an  indiistrimis 
Irihe,  tliat  minded  their  country-business  very  close,  and  rpjuiccd 
in  thrir  tents,  Deut.3:J.  18.  -And  here  it  appears,  (  1.)  Tlial  lliev 
were  a  numerous  tril)e  ;  for  thev  had  many  wives:  so  fruitful  their 
country  was,  that  Ihev  saw  no  danger  of  overstoclsine  llie  pasture  ; 
and  so  ingenious  the  people  were,  that  Ihev  could  find  work  for 
all  hands.  Let  no  peo|)le  complain  of  their  numbers,  provided 
tliey  suffer  none  to  be  idle.  (2.)  That  they  were  a  valiant  tribe; 
men  of  miyht,  ((;.2,5.)  chief  men,  v.'S.  They  that  were  inured 
to  labour  and  business  were,  of  all  others,  the  fittest  to  serve  their 
counlrv  uhen  there  was  occasion.  The  number  of  IJie  res))e(live 
families,  as  taken  in  the  davs  of  David,  is  here  set  down,  amount- 
ina:  in  the  whole  to  above  145,000  men  fit  for  war.  The  account, 
siiine  think,  was  taken  when  Joab  nuudjered  the  people,  2 -Sam.  24. 
iSul  I  rather  think  it  refers  to  some  otiier  computation  that  «  as  made 
perhaps  among  themselves;  because  it  is  said,  (1  Cliron.27.  24.) 
that  tliat  account  v.aj  not  inserted  into  the  chronicles  of  king 
David,  it  having  offended  Go<l. 

2.  Of  the  tribe  of  Benjamin.  Some  account  is  given  of  this  tribe 
here,  but  a  much  larger  in  the  next  chapter.  The  militia  of  this 
tribe  scarcely  reached  to  60,000;  but  they  are  said  to  be  mii/ltty 
men  nj  valovr,  i,-.7,!),  11.  Benjamin  shall  raven  us  a  icolf, 
Oen.19.27.  It  was  the  honour  of  ihistribe  tliat  it  produced  Saul 
the  first  kinsr,  and  more  its  honour,  that  it  adhered  to  the  rightful 
kinas  of  the  house  of  David,  when  the  oilier  tribes  revolted. 

Here  is  mention  {v.  12.)  of  Hushim  the  sons  of  Aher.  Thesons 
of  Dan  are  said  to  lie  Hushim,  (Gen.  4f).  23.)  and  therefore  some 
read  Aher  appellativelv,  Hushim  the  sows  «/  anotlter,  that  is,  another 
of  Jacob's  sons;  or  the  sons  of  a  stranger,  which  Israelites  should 
not  be;  but  such  the  Danites  were,  when  they  set  up  Alicah's 
graven  and  molten  image  among  them. 

3.  Of  the  tribe  of  Naphtali,  ".  13.  The  first  fathers  onlv  of 
that  tribe  are  named,  the  very  same  tliat  we  find,  Cien.4G. 24.  onlv 
that  ShiUeni  there,  is  Shallum  liere.  None  of  their  descendants 
are  named,  perhaps  because  their  genealogies  were  lost. 

4.  Of  the  tribe  of  Manasseh,  that  part  of  it  which  was  seated 
williin  Jordan  ;  for  of  the  other  [art  we  had  some  account  before, 
c//.  5.  23,  Arc.  Of  this  tribe,  observe,  (  1.)  That  one  of  them  married 
an  Aramitess,  that  is,  a  Syrian,  w.  14.  This  was  during  their 
bondage  in  Egypt,  so  early  did  they  begin  to  mingle  with  the 
nations.  (2.)  That  though  the  father  married  a  Syrian,  Machir, 
the  son  of  that  marriage,  ])erhaps,  seeing  the  inconvenient  e  of  it  in 
his  father's  house,  took  to  wife  a  daughter  of  Benjamin,  v.  15.  It 
is  good  for  the  children  to  take  warning  by  their  father's  mistakes, 
and  not  stumble  at  llie  same  stone.  ( 3.)  Here  is  mention  of  Bedan, 
(v.  17.)  who,  perhaps,  is  the  same  with  that  Bedan,  who  is  men- 
tioned as  one  of  Israel's  deliverers,  1  Sam.  12.11.  Jair,  perhaps, 
who  was  of  Manasseh,  (Judg.  10. 3.)  was  the  man. 

20.  And  the  sons  of  Ephraim;  Shuthelah,  and 
Bered  his  son,  and  Tahath  his  son,  and  Eladah  his 
son,  and  Tahath  his  son,  21.  Atid  Zabad  his  son, 
and  Shuthelah  his  son,  and  Ezer,  and  Elead,  whom 
ihe  men  of  Gath  t/iat  uere  born  in  that  land 
slew,  because  they  came  down  to  take  away  their 


I  CHJlOiMOLES,  VII. 


llL'fore  Christ  1030. 

ratlte.  22.  And  Ephraim  their  father  mourned 
manv  days,  and  hi.s  brethren  came  to  comfort  liim. 
•J.*).  And  wlieii  he  went  in  to  liis  wife,  she  con- 
ceived, ami  hare  a  son,  and  he  called  his  name 
Beriah,  because  it  went  evil  witli  his  house. 
24. (And  his  daui;,hter  iras  Sherah,  who  built  Beth- 
horon  the  nether,  and  the  upper,  and  Uzzen-she- 
rah.)  25.  And  Rephah  was  his  son,  also  Resheph, 
and  Telah  his  son,  and  Tahan  his  son,  26.  Laadan 
his  son,  Ammihiid  his  son,  Elishania  his  son, 
27.  Non  his  son,  Jehoshua  his  son.  28.  And  their 
possessions  and  hal)it;itions  ivere,  Beth-el  and  the 
towns  ttieret)f,  and  eastward  Naaran,  and  west- 
ward Gezer,  with  the  towns  thereof ;  Shechem  also 
and  the  towns  thereof,  unto  Gaza  and  the  towns 
thereof:  29.  And  by  the  borders  of  the  children  of 
IManasseli,  Belh-shean  and  her  towns,  Taanach 
and  iier  towns,  Me^iddo  and  her  towns.  Dor  and 
her  towns.  In  these  dwelt  liie  children  of  Joseph 
the  son  of  Israel.  .30.  Tiie  sons  of  Asher  ;  Imnah, 
and  Isuah,  and  Isiniai,  and  Beriah,  and  Serah  their 
sister.  .31.  And  the  sons  of  Beriah;  Heber,  and 
Malchiel,  who  ix  the  father  of  Birzavith.  32.  And 
Hel)er  begat  Japhlet,  and  Sliomer,  and  Hothani, 
and  Shua  their  sister.  33.  And  the  sons  of  Japh- 
let; Pasach,  and  Bimhal,  and  Ashvath:  these  rt/-e 
the  children  of  Ja|)hlet.  34.  And  the  sons  of 
Shamer;  Ahi,  and  Roliii;ah,  Jehubljah,  and  Aram. 
35.  And  the  sons  of  his  brotiier  Helem  ;  Zopliah, 
and  Imna,  and  Shelesh,  and  Amal.  36.  The  sons 
ofZophah;  Suah,and  Harneplier,  and  Shual,  and 
Beri,  find  Imrah,  37.Bezer,  and  Hod,  and  Shamma, 
and  Shilshali,  and  Ithran,  and  Beera.  38.  And 
the  sons  of  Jether;  Jephnnneh,  and  Pispah,  and 
Ara.  39.  And  the  sons  of  Ulla;  Arnh,  and  Ilaniel, 
and  Rezia.  40.  All  these  icere  the  children  of 
Asher,  heads  of  their  father's  house,  choice  a?id 
mi<;iity  men  of  valour,  chief  of  the  princes.  And 
the  number  throughout  the  genealogy  of  them  that 
were  apt  to  the  war  and  to  battle  teas  twenty  and 
six  thousand  men. 


We  liave  tiere  an  account, 

I.  Of  tlie  tribe  of  Epliraim.  Great  tliins;s  we  read  of  tliat 
tribe,  wlien  it  came  to  maturity.  Here  we  have  an  account  of 
the  disasters  of  ils  infancy,  while  it  was  in  Egypt,  as  it  should 
seem;  for  Ephraim  himself  was  alivi-  when  tliose  tilings  were 
done;  which  yet  is  hard  to  iniaeine,  if  it  were,  as  is  here  com- 
puted, seven  generations  off.  Therefore  I  am  apt  to  think  that 
either  it  was  another  Ephraim,  or  that  those  who  were  slain  were 
tlie  immediate  sons  of  that  Ephraim  that  was  the  son  of  Joseph. 
In  this  passage,  which  is  liere  only  related,  we  have, 

I.  The  great  breach  that  was  made  upon  the  family  of  Ephraim. 
The  men  of  Gath,  Philistines,  giants,  slew  many  of  the  sons  of 
that  family,  because  they  came  down  to  take  away  their  cattle, 
V.21.  It  is  uncertain  who  were  the  aggressors  here.  (l.)Some 
make  the  men  of  Gath  the  aggressors,  men  horn  in  the  land  of 
Egypt,  but  now  resident  in  Galh,  that  they  came  down  into  the 
laud  of  Goshen,  to  drive  away  the  E|)hraimites'  cattle,  and  slew 


Genealogies. 

the  owners,  because  ihey  stood  up  in  the  defence  of  them.  Many 
a  man's  life  has  bci'n  exposed  and  betraved  bv  his  wpidlli  ;  so  fa» 
is  it  from  lielnu;  a  strong  city.  (2.)  Others  think  tli-.it  the 
Ephiaimilfs  made  a  descent  upon  the  men  of  Gath  to  plunder 
them,  presuming  that  the  time  was  come  when  thev  should  be  put 
in  possession  of  Canaan;  but  ihey  paid  dear  for  their  rashness  ;\ih{ 
precipitation.  They  that  will  not  wait  God's  lime,  cannot  expect 
God's  blessinir.  I  rather  think  that  the  men  of  tialh  came  down 
upon  the  Ephraimitcs;  because  the  Israelites  in  E<;vpt  were  sliep- 
lierds,  not  soldiers;  abounded  in  cattle  of  Iheir  own,  and  there- 
fore were  not  iikciy  to  venture  their  lives  for  their  miiihboui-s' 
cattle:  and  the  words  may  be  read,  Th<:  men  nf  Galh  slnr  thrm, 
for  they  came  dmvn  to  take  array  their  cattle,  Zaliad  the  son  of 
Ephraim,  and  Shuthelah,  and  Ezer,  .ind  Elcad,  his  grand-children, 
were,  as  Dr.  Lightfoot  thinks,  the  nieu  that  were  slain.  Jacob 
had  foretold  that  the  seed  of  Ephraim  should  become  a  mitllitude 
nfnalinns,  (Gen.  48. 19.)  and  \et  that  pbiiil  is  thus  ui])pe(l  in  the 
bud.  God's  providences  often  sreni  to  contradict  his  promises; 
l)ut  when  they  do  so,  Ihcv  realiv  ningnifv  the  proiut^c,  and  make 
the  performance  of  it,  uolwitlistanding,  so  much  the  more  dlus- 
trious.  The  Eplirainiiles  were  the  posterity  of  Joseph,  and  yet 
his  power  could  not  protect  them,  ihoii-ih  some  think  he  was  yet 
living.     The  sword  devours  one  as  well  as  another. 

2.  The  great  grief  which  oppressed  the  father  of  the  familv, 
hereupon;  Epliraim  mourned  many  days.  Nothing  brings  the 
aced  to  the  grave  «ith  more  sorrow,  than  their  following  the  vounij 
that  descend  from  them  to  the  grave  first;  especially  if  in  blood. 
It  is  often  the  burthen  of  those  that  live  to  be  old,  that  they  see 
those  go  before  them,  of  whom  they  said.  These  same  shall  com- 
fort us.  It  was  a  brotherly,  friendly,  office,  which  his  brethren 
did,  when  ihey  came  to  comfort  him  under  this  great  affliction,  to 
express  their  sympathy  with  him,  and  concern  for  him,  and  to 
suggest  that  to  him  which  would  support  and  quiet  him  under 
this  sad  providence.  Probably,  tliey  reminded  him  of  the  promise 
of  increase  with  which  Jacob  had  Ijlesscd  him,  when  he  laid  hia 
right  hand  upon  his  head.  Although  his  house  was  not  so  with 
God  as  he  hoped,  but  a  house  of  mourning,  a  shattered  family, 
yet  that  promise  was  sure,   2  Sam.  23.  5. 

3.  The  repair  of  this  breach,  in  some  measure,  by  the  addition 
of  anotlier  son  to  his  family  in  his  old  age,  (y.23.)  like  Seth, 
another  seed  instead  of  that  of  Abel  whom  Cain  slew.  Gen.  4.  25. 
When  God  thus  restores  comfort  to  his  mourners,  makes  glad 
according  to  the  days  irhereinhe  afflicted,  setting  the  mercies  over 
against  the  crosses,  we  ought  therein  to  take  notice  of  the  kind- 
ness and  tenderness  of  Divine  Providence;  it  is  as  if  it  repented 
God  coneerning  his  servants,  Ps.  90.  13,  15.  Yet,  joy  that  a 
man  was  born  into  his  family  could  not  make  him  forget  his  grief; 
for  he  gives  a  melancholy  name  to  this  son,  Beriah,  in  trouble; 
for  he  was  born  when  the  family  was  in  mourning,  when  it 
went  evil  uifh  his  house.  It  is  good  to  have  in  remembrance  the 
affliction  and  the  misery,  the  wormwood  and  the  gall,  that  our 
souls  may  be  humbled  within  vs.  Lam.  3.  19.  What  name  more 
proper  for  man  that  is  born  of  a  woman,  than  Beriah,  because 
liorn  into  a  troublesome  world?  It  is  added,  as  a  further  honour 
to  the  house  of  E|)hraim,  (1.)  That  a  daughter  of  that  tribe, 
Sherah  bv  name,  at  the  lime  of  Israel's  settling  in  Canaan,  built 
some  cities,  either  at  her  own  charge,  or  by  her  own  care  ;  one 
of  them  bare  her  name,  Uzzen-sherah,  i'.  24.  A  virtuous  woman 
may  be  as  great  an  honour  and  blessing  to  a  family,  as  a  mighty 
man.  (2.)  That  a  son  of  that  tribe  was  employed  in  the  conquest 
of  Canaan,  Joshua  the  son  of  Nun,  v. 11.  In  this  also  the 
breach  made  on  Ephraim's  familv  was  further  repaired ;  and 
perhaps  the  resentments  of  this  injury,  formerly  done  by  the 
Canaanites  to  the  Ephraimites,  might  make  him  more  \igorous  in 
the  war. 

II.  Of  the  tribe  of  Asher.  Some  men  of  note  of  that  tribe  are 
here  named.  Their  militia  was  not  numerous,  in  comparison 
with  some  other  tribes,  only  26,000  men  in  all;  but  their  princes 
were  choice  and  mighty  men  of  valour,  chief  of  the  princes  ;  (v.  40.) 
and  perhaps  it  was  their  wisiiom,  I'nat  they  coveted  not  to  make 


Before  Christ  1400. 


J  CHR0MCLS3,  IX 


The  Emplovntrri  of  thr  p-i;  ^t:* 


.named,  and  manv  move  mimliere.l.  who  were  chief  nj  the  faihurs, 
(ti.  9.)  who  oi!2,lit  lo  be  rciiieiiil»«?rec.l  \\'i\h  honour,  as  Israeliies 
indeed. 

2.  The  priests,  v.  10.  ll  ".is  llieir  praise,  that  they  came  willi 
iVie  first.  Who  siiotild  lend  in  a  good  vvoik,  if  the  priests,  the 
Lord's  iiiinislers,  do  not  ?  It  was  the  peojile's  praise,  that  they 
vvouhl  not  tome  willioiit  I  hem  ;  for  wlio  l)iit  the  priests  should 
keep  liiiowledge?  Who  hut  the  priests  should  l)less  tiiem  in  the 
name  of  the  Lo'd  ?  (  I.)  Il  is  said  of  one  of  Ihein,  that  he  was 
the  rnler  of  the  hnvse  of  Got/,  c.  11.  Not  tlie  chief  ruler,  for 
Joshua  was  then  the  high  priest  ;  Imt  the  sn^an,  the  next  under 
him,  his  deputy,  who,  perhaps,  applied  himstlf  more  to  the 
husiness  than  the  high  prirsi  himself.  lu  the  house  of  God,  it  is 
requisite  that  there  be  rijlers,  not  to  make  new  laws,  but  to  take 
care  that  the  laws  of  God  he  duly  observed  hy  priests  as  well  as 
people.  (2.)  It  is  said  of  mar)v  of  them,  that  they  were  very  able 
men  for  the  service  of  the  hojise  of  God,  u.  13.  In  the  house  of 
God,  there  is  service  to  he  done,  constant  service;  and  it  is  well  for 
the  church,  when  those  are  employed  in  that  service  who  are  ahle 
for  it ;  able  ministers  of  the  Neiv  Testament,  2  Cor.  3.  6.  The 
service  of  the  temple  was  such  as  required,  at  all  times,  especially 
in  this  critical  juncture,  when  they  were  newly  come  out  of 
Babylon,  ^reat  courage  and  vigour  of  mind,  as  well  as  strength 
of  body;  and  therefore  they  are  praised  as  mighty  men  of 
valour. 


14.  And  of  the  Levites  ;  Shemaiah  tlie  son  of 
Hashub,  the  son  of  Azrikam,  the  son  Hashabiah, 
of  the  sons  of  Merari ;  15.  And  Bakbakkar, 
Heresh,  and  Galal,  and  Mattaniah  the  son  of 
Micah,  the  son  of  Zichri,  the  son  of  Asaph ;  16.  And 
Obadiah  the  son  of  Shemaiah,  the  son  of  Galal, 
the  son  of  Jeduthun ;  and  Berechiah  the  son  of  Asa, 
the  son  of  Elkanah,  that  dwelt  in  the  villages  of 
the  Netophathites.  17.  And  the  porters  nere, 
Shallum,  and  Akkub,  and  Talmon,  and  Aliiman, 
and  their  brethren  :  Shallum  ivas  the  chief ;  18.  Wiio 
hitherto  icaited  in  the  king's  gate  eastward  : 
They  ivere  porters  in  the  companies  of  the  children 
of  Levi.  19.  And  Shallum  the  son  of  Kore,  the 
son  of  Ebiasaph,  tlie  son  of  Korah,  and  his  brethren, 
of  the  iiouse  of  his  father,  the  Korahites  were  o\eT 
the  work  of  the  service,  keepers  of  the  gates  of  the 
tabernacle  :  and  their  fathers,  being  over  the  host 
of  the  Lord,  were  keepers  of  the  entry.  20.  And 
Phineas,  tlie  son  of  Eleazai,  was  the  ruler  over 
them  in  time  past,  a^id  the  Lord  was  with  him. 
21.  ^«c?  Zechariah,  the  son  of  Mesheiemiah,  ivas 
porter  of  the  door  of  the  tabernacle  of  the  congre- 
gation. 22.  All  these  witirli  were  chosen  to  be 
porters  in  the  gates  tt^ere  two  hundred  and  twelve. 
These  were  reckoned  by  their  genealogy  in  their 
villages,  whom  David  and  Samuel  the  seer  did 
ordain  in  their  set  office.  2.3.  So  they  and  their 
children  had  the  oversight  of  the  gates  of  the  house 
of  the  Lord,  namehj,  the  house  of  the  tabernacle, 
by  wards.  24.  In  four  quarters  were  the  porters, 
toward  the  east,  west,  north,  and  south.  25.  And 
their  brethren,  which  were  in  their  villnges,  were 
to  come  after  seven  days,  from  tii^ie  lo  time,  with 
Ihem.    20.  For  the.se  Levites,  the  four  chief  porters, 


were  in  their  set  office,  and  were  over  the  chantbors 
and  treasuries  of  tlie  house  of  God.  27.  And  they 
lodged  round  about  the  house  of  God,  because  tlie 
charge  iras  upon  them,  and  the  opening  thereoJ 
every  morning ^<?/7rti««/ to  them.  28.  And  cerltiia 
of  Ihem  had  the  charge  of  the  ministering  ves^tls, 
that  they  should  bring  them  in  and  out  by  tali'. 
29.  .S'o/y/eof  them  also  ?<"e;-e  appointed  to  oversee  the 
vessels,  and  all  the  instruments  of  the  sanctuary,  and 
the  fine  fl(uir  and  the  wine,  and  the  oil,  and  the 
frankincense,  and  the  spices.  30.  And  some  of  the 
sons  of  the  priests  made  the  ointment  of  the  spices. 

31.  And  Mallithiah,  one  o{  the  Levites,  who  was 
the  first-born  of  Shallum,  the  Korahite,  had  the  set 
office  over  the  things  that  were  made  in  the  pans. 

32.  And  other  of  their  brethren,  of  the  sons  of  the 
Kohalhiles,  tceje  over  the  shew-bread,  to  prepare  it 
every  sabbalh.  33.  And  these  are  the  singers,  chief 
of  the  fathers  of  the  Levites,  tvho,  remainiug  in  the 
chambers,  were  free:  for  they  were  employed  in  that 
work  day  and  night.  34.  These  chief  fathers  of  the 
Levites  ?reye  chief  throughout  their  generations; 
these  dwelt  at  Jerusalem. 

We  have  here  a  further  accoun'.  of  the  good  posture  which  the 
affairs  of  religion  were  put  into,  immediately  upon  their  return 
out  of  Babylon.  They  had  smarted  for  their  former  neglect  of 
ordinances,  and  under  the  late  waw*  of  ordinances;  both  these 
considerations  made  them  very  zealous  and  forward  in  setting  up 
the  worship  of  God  among  tliem;  and  so  they  began  their  work 
at  the  right  end.     Instances  hereof  we  have  here. 

1.  Before  the  liouse  of  the  Lord  was  built,  they  had  the  house 
of  the  tabernacle  ;  a  plain  and  moveable  tent,  which  they  made 
use  of  in  the  mean  time.  They  that  cannot  yet  reach  to  have  a 
tem|de,  must  not  be  without  a  tabernacle ;  but  be  thankful  for  that, 
and  make  the  best  of  it.  Never  let  God's  work  be  left  undone, 
for  want  of  a  i)lace  to  do  it  in. 

2.  In  allotting  to  the  priests  and  Levites  their  respective  employ- 
ments, they  had  an  eve  to  the  model  that  was  drawn  up  by  David, 
and  Samuel  the  seer,  v.  22.  Samuel,  in  his  time,  had  drawn  the 
scheme  of  it,  and  laid  the  foundation,  though  the  ark  was  then  in 
obscurity;  and  David  afterward  finished  it ;  both  by  immediate 
direction  from  God.  Or  David,  as  soon  as  he  was  anointed,  had 
this  matter  in  his  mind,  and  consulted  Samuel  about  it,  though 
he  was  then  in  his  troubles,  and  the  plan  was  formed  in  concert 
between  them.  This,  perhaps,  had  been  little  regarded  for  manj 
ages;  but  now,  after  a  long  interruption,  it  is  revived.  In  dividing 
the  work,  they  observed  these  ancient  land-marks. 

3.  The  most  of  them  dwelt  at  Jerusalem  ;  («.  34.)  yet  there  were 
some  that  dwelt  in  the  villages,  (u.  16,  22.)  because,  it  may  be, 
there  was  not  yet  room  for  them  in  Jerusalem ;  but,  however, 
they  were  employed  in  the  service  of  the  tabernacle,  {v.  25.)  they 
were  to  come  after  seven  days  from  time  to  time.  They  had  their 
week's  attendance  in  their  turns. 

4.  Many  of  the  Levites  were  employed  as  porters  at  the  gates  of 
the  house  of  God  ;  four  chief  porters,  (t;.26.)  and,  under  them,  to  tlie 
number  of  212,  v.  22.  They  had  the  oversight  of  the  gates,  (v.  23.) 
were  keepers  of  tlie  thresholds,  (as  it  is  in  the  margin,  v.  19.)  and 
keepers  of  the  entry.  This  seemed  a  mean  office  ;  and  yet  Da\iiJ 
would  rather  have  it,  than  dwell  in  the  tents  of  wickedness,  Ps.  81.10. 
Their  office  was,  ( 1.)  To  open  the  doors  of  God's  house  rvorj 
morning,  (j;.27.)  and  shut  them  at  night.  (2.)  To  keep  oli  the 
unclean,  and  hinder  those  from  thrusting  iu  that  were  forbiddeu 
by  the  law.  (  3.)  To  direct  and  introduce  into  the  courts  o' 
tlie  Lord,  those  that  came  thither  to  worship,  and  to  shew    theu 


Before  Christ  1400. 


I  CHRONICJLES,  IX,  X. 


Tlie  Death  of  Sa.il, 


whither  to  go,  and  what  to  do,  that  they  might  not  incur  punish- 
ment. This  required  care,  and  dilic^ence,  and  constant  attendance. 
Ministers  have  work  to  do  of  this  kind. 

5.  Here  is  one  Phinehas,  a  son  of  Eieazar,  lliat  is  said  to  be  a 
mler  over  them  in  time  past ;  (v.  20.)  not  the  famous  high  priest 
of  that  name,  but,  (as  is  supposed)  an  eminent  Levite,  of  whom  it  is 
here  said,  that  the  Lord  was  with  him;  or,  as  ihe  Chaldee  reads  it, 
the  Word  of  the  Lord  tvas  his  helper;  the  Eternal  Word,  who  is 
Jehovah  the  mighty  one,  on  whom  help  is  laid. 

6.  It  is  said  of  some  of  them,  that  because  the  charge  was  upon 
them,  they  lodged  round  about  the  house  of  God,  v.  27.  It  is  good 
for  ministers  to  be  near  tlieir  work,  that  ihey  may  give  themselves 
wholly  to  it.  The  Levites  pitched  about  the  tabernacle,  when  they 
marched  through  the  wilderness.  Then,  they  were  porters  in  one 
•ense,  bearing  the  burthens  of  the  sanctuary  ;  noiv,  porters  in 
another  sense,  attending  the  gales  and  the  doors — in  both  instances 
keeping  the  charge  of  the  sanctuary. 

7.  Evcrv  one  knew  his  charge.  Some  were  intrusted  with  the 
plate,  the  ministering  vessels,  to  bring  them  in  and  out  by  tale; 
(i'.  28.)  others  were  appointed  to  prepare  the  fine  flour,  wine,  oil, 
(fee;  (v. 29.)  others,  that  were  priests,  made  up  the  holy  anointing 
oil ;  (i>.  30.)  others  took  care  of  the  meat-offerings ;  (v.  31.)  others 
of  the  shew-bread,  v.  32.  As  in  other  great  houses,  so  in  God's 
house,  the  work  is  likely  to  be  done  well,  when  every  one  knows 
the  duly  of  his  place,  and  makes  a  business  of  it.  God  is  the  God 
of  order:  but  that  which  is  every  body's  work  will  be  no  body's 
work. 

8.  The  singers  were  employed  in  that  uwrk,  day  and  night,  v.  33. 
They  were  the  chief  fathers  of  the  Levites,  that  made  a  business 
of  it ;  not  mean  singing-men,  that  made  a  trade  of  it.  They 
remained  in  the  chambers  of  the  temple,  that  they  might  closely 
and  constantly  attend  it ;  and  were  therefore  discharged  from  all 
other  services.  It  should  seem,  some  companies  were  continually 
singing,  at  least,  at  stated  hours,  both  day  and  night.  Thus  was 
God  continually  praised,  as  it  is  fit  he  should  lie,  who  is  con- 
tinually doing  good.  Thus  devout  people  might,  at  any  hour, 
have  assistance  in  their  devotion.  Thus  was  that  temple  a  figure 
of  the  heavenly  one,  where  they  j«st  not,  day  nor  night,  from  praising 
God,  Rev. 4. 8.  Blessed  are  they  that  dwell  iu  thine  house,  they 
wilt  be  still  praising  thee. 

35.  And  in  Gibeon  dw*lt  the  father  of  Gibeon, 
Jehiel,  whose  wife's  name  nets  Maachah:  36.  And 
his  fiist-born  son  Abdon,  then  Zur,  and  Kish,  and 
Baal,  and  Ner,  and  Nadab,  37.  And  Gedor,  and 
Ahio,  and  Zechariah,  and  Mikloth.  38.  And  Mik- 
loth  begat  Shimeam:  and  they  also  dwelt  with  their 
brethren  at  Jernsalem,  over  against  their  brethren. 
39.  And  Ner  begat  Kish;  and  Kish  begat  Saul; 
and  Saul  begat  Jonathan,  and  Malchi-shua,  and 
Abinadab,  and  Esh-baal.  40.  And  the  son  of 
Jonathan  7vas  Merib-baal:  and  Merib-baal  begat 
Micah.  41.  And  the  sons  of  Micah  tvere,  Pithon, 
and  Melech,  and  Tahrea,  a7id  Ahaz.  42.  And 
Ahaz  begat  Jarah;  and  Jarah  begat  Alemeth,  and 
Azmaveth,  andZimri;  and  Zimri  begat  Moza ; 
43.  And  Moza  begat  Binea;  and  Rephaiah  his  son, 
Eleasah  his  son,  Azel  his  son.  44.  And  Azel  had 
six  sons,  whose  names  are  these,  Azrikam,  Bocherii, 
and  Ishmael,  and  Sheariah,  and  Obadiah,  and 
Hanan.     These  were  the  sons  of  Azel. 

These  verses  are  the  very  same  with  cA.8.29..38.  giving  an 
account  of  the  ancestors  of  Saul,  and  the  posterity  of  Jonathan. 
There,  it  is  iht  c-onc'.usion  of  th,  genealogy  of  Benjamin  ;  here,  it 

vou  It.  26 


is  an  hitroduction  to  the  story  of  Saul.  We  lake  the  renelition  a« 
we  find  it;  but  if  we  admit  that  there  are  in  tlie  origiiiait,  espe- 
cially in  these  books,  souie  errors  of  the  transcribers,  I  slituiu  Lt 
tenipted  to  think  ibis  rtpilition  arose  from  a  blunder.  Soiut  ont, 
in  copying  out  these  genealogies,  having  written  those  word., 
U.34.  (These  dwelt  in  Jerusalem,)  ca.sihis  eye  on  the  same  woni«i, 
cA.  8.28.  (These  dwelt  in  Jerusalem,)  and  so  went  on  with  wh:U 
followed  there ;  and,  when  he  perceived  his  mistake,  was  loath  to 
make  a  blot  in  his  book,  and  so  lei  it  stand.  We  have  a  rule  in 
our  law,  Redundans  non  nocet — Redundancies  do  no  harm. 


CHAP.  X. 

The  design  of  Ezra,  in  these  books  of  the  Chronicles,  was  to  preserve  Ihe  recordt 
of  the  house  of  David,  uhich,  though  mnch  sunk  and  lessened,  in  a  c:iminon 
eye,  by  the  captivity,  ytt  grew  more  and  more  illustrious  in  Ihe  eyes  of  those 
lltat  lived  by  faith,  by  Ihe  nearer  approach  of  the  Son  of  David.  And 
therefore  he  repeats,  not  Ihe  history  of  Saul's  reign,  but  only  of  his  deiitli,  by 
ivhich,  way  was  made  for  David  to  the  throne.  In  this  chapter,  we  have, 
J.  The  fatal  rout  which  the  Philistines  gave  to  Saul's  army,  and  the  fntitl 
stroke  which  he  gave  himself,  r.  1 .  .7.  //.  The  Philislines'  triumph  Ihirein, 
V.  8.  .10.  ///.  The  respect  which  the  men  of  .lahesh-gilcad  shewed  the  royal 
corpse,  I'.  11, 12.     IV.  The  reason  of  Saul's  rejection,  v.  13,14. 

1.  I^TOW  the  Philistines  fought  against  Israel; 
i.^    and  the  men  of  Israel  fled  from  before  the 

PhiHstines,  and  fell  down  slain  in  mount  Gilboa. 

2.  And  the  Philistines  followed  hard  after  Saul,  and 
after  his  sons;  and  the  Piiilislines  slew  Jonathan, 
and  Abinadab,  and  Malchi-shua,  the  sons  of  Saul. 

3.  And  the  battle  went  sore  against  Saul,  and  the 
archers  hit  him,  and  he  was  wounded  of  the  archers. 

4.  Then  said  Saul  to  his  armour-bearer,  Draw  thy 
sword,  and  thrust  me  through  therewith  ;  lest  tliese 
uncircumscribed  come  and  abuse  me.  But  his 
armour-bearer  would  not;  for  he  was  sore  afraid. 
So  Saul  took  a  sword,  and  fell  upon  it.  5.  And 
when  his  armour-bearer  saw  that  Saul  was  dead, 
he  fell  hkewise  on  the  sword,  and  died.  6.  So 
Saul  died,  and  his  three  sons,  and  all  his  house 
died  together.  7.  And  when  all  tiie  men  of  Israel 
that  tveie  in  the  valley  saw  that  they  fled,  and  that 
Saul  and  his  sons  were  dead,  then  they  forsook 
their  cities,  and  fled  :  and  the  Philistines  came  and 
dwelt  in  tliem. 

This  account  of  Saul's  death  is  the  same  with  that  which  we 
had,  1  Sam.  31.  1,  &c.  We  need  not  repeat  the  exposition  of  it. 
Only  let  us  observe, 

1.  Princes  sin,  and  the  people  suffer  for  it.  It  was  a  bad  time 
with  Israel,  when  Ihey  fled  before  the  Philistines,  and  fell  down 
slain;  (u.  l.)when  they  quilted  their  cities,  and  the  Philittinex 
came,  and  dwelt  in  them,  v.  7.  We  do  not  find  that  they  were, 
at  this  time,  guilty  of  idolatry,  as  they  had  been  before,  in  tlie  day* 
of  the  judges,  and  were  after,  in  the  days  of  the  kings.  Samuel 
had  reformed  Ihera,  and  they  were  reformed:  and  yet  Ihey  are 
thus  given  to  the  spoil,  and  to  the  robbers.  No  doubt,  there  wa» 
enough  in  them  to  deserve  it;  but  that  which  Divine  Justice  had 
chiefly  an  eye  to,  was,  the  sin  of  Saul.  Note,  Princes  and  great 
men  should,  in  a  special  manner,  take  heed  of  provoking  God's 
wrath;  for  if  they  kindle  that  fire,  they  know  not  how  many  may 
be  consumed  by  it  for  their  sakes. 

2.  Parents  sin,  and  the  children  suffer  for  it.  When  ihe  mea- 
stjre  of  Saul's  iniquity  was  full,  and  his  day  came  to  fall,  (whieh 


Before  Christ  1055. 


D''-i'  (oiTsaw,  1  Saiii.2(>.  10.)  he  not  only  descended  into  hattle, 
aji'l  ppi-'slied  hiiii^elf,  Imt  his  sons  (all  but  Ish-hoshelh)  peiishrd 
«itii  Mm,  and  Ji)nalh:in  anions  the  rest,  that  gracious,  gcnerDiis, 
man;  lir  alt  t/iiiir/s  roiiir  nlikf  to  all.  Thus  was  the  iniquity  "f 
the  fathers  visited  upon  the  children;  and  they  fellas  parts  of  tlie 
coiideiiined  father.  Note,  They  that  love  their  seed  must  leave 
their  sins,  lest  tliev  perish,  not  alone  in  their  iniquity,  but  bring- 
ruin  on  tlieir  families  with  themselves,  or  entail  a  curse  upon  them 
when  Ihev  are  gone. 

3.  Sinners  sin,  and,  at  lena;th,  suffer  for  it  themselves,  thouah 
they  be  lonp;  reprieved  ;  for,  though  sentence  be  not  execiiterl 
speedilv,  it  will  be  executed.  It  was  so  upon  Saul;  and  the  manner 
(.f  his  fall  was  such,  as,  in  divers  ))arliculars,  answered  to  his  sin. 
(  \.)  He  had  Ihrowji  a  javelin  more  than  once  at  David,  and  ndssed 
him;  but  the  archers  hit  him,  and  he  was  wounded  of  the  archers. 
(2.)  He  had  commanded  Doeg  to  slay  the  priests  of  the  Lord; 
and  now,  in  desjiair,  he  commands  his  armoiir-bearer  to  drair 
his  siiord,  nndllirmtl  him  through.  (3.)  Him  that  had  disobeyed 
the  command  of  (jod,  in  not  destroying  the  Amalekites,  his 
armour-bearer  disobeys,  in  not  destroying  him.  (4.)  He  that 
was  the  murderer  of  the  ))riests,  is  justly  left  to  himself  to  be  his 
own  murderer  ;  ami  his  family  is  cut  off  who  cut  off  the  city  of 
the  priests.    See,  and  say,  The  Lord  is  righteous. 


8.  And  it  cnme  to  pass  on  the  morrow,  wlien 
tlie  Philislines  ranie  to  strip  the  slain,  that  they 
found  Saul  and  his  sons  fallen  in  mount  Gilhoa. 
9.  Anfl  when  they  had  stripped  him,  they  tooI<  his 
head,  and  liis  armotir,  and  sent  into  llie  land  of 
the  Fliilislines  round  about,  to  carry  tidinas  unto 
their  idols,  and  to  the  peo|)le.  10.  And  they  put 
his  armour  i>i  the  house  of  their  ii'ods,  and  fastened 
his  iiead  in  the  temple  of  Daiion.  II.  And  when 
all  Jal)e.sh-;i:ilpad  iieard  all  that  the  Piiilisliiies  had 
done  to  Saul,  12.  Tliey  arose,  all  l!ie  valiant  men, 
and  took  away  the  body  of  Saul,  and  the  bodies  of 
his  sotis,  and  broui^ht  them  to  Jabesh,  and  buried 
their  l)ones  luider  the  oak  in  Jal>esh,  and  fasted 
seven  <lays.  13.  So  Saul  died  for  his  transgression 
which  he  commilted  against  the  Lord,  Cfe«  against 
the  word  of  the  Lord,  vvhich  he  kept  not,  and  also 
for  asking  cowisel  of  one  that  had  a  familiar  spirit, 
to  inquire  of  it;  14.  And  inquired  not  of  the 
Lord  :  therefore  he  slew  him,  and  turned  the 
kingdom  unto  David  the  son  of  Je.sse. 

Here,  1.  From  the  triumph  of  the  Philistines  over  the  body  of 
Saul,  we  may  learn,  (1.)  That  the  greater  dignity  men  are  ad- 
vanced to,  the  greater  disgrace  they  are  in  danger  of  fallina  into. 
Saul's  dead  body,  because  he  was  a  king,  was  abused  more  than 
any  other  of  the  slain.  Advancement  makes  men  a  mark  for 
malice.  (2.)  That  if  we  give  not  to  God  the  glory  of  our  successes, 
even  the  Philistines  will  rise  up  in  judgment  against  us,  and  con- 
demn ns;  for,  when  they  had  obtained  a  victory  over  Saul,  they 
sent  tidings  to  their  idols.  Poor  idols,  that  knew  not  what  was 
done  a  few  miles  off,  till  the  tidings  were  bnmght  them  ;  nor  then 
neither!  They  also  put  Saul's  armour  in  the  house  of  their  gods, 
t>.  10.  Shall  Dagon  have  so  great  a  room  in  their  triumphs,  and  the 
true  and  living  God  be  forgotten  in  our's? 

2.  From  the  triumph  of  the  men  of  Jabcsh-gilead  in  the  rescue 
of  the  bodies  of  Saul  an.d  his  sons,  we  learn  that  there  is  a  respect 
owing  to  the  remains  of  the  deceased,  especially  of  dead  princes. 
We  are  noi.  to  inquire  concerning  the  eternal  state  ;  that  must  be 
left  lo  God;  but  we  must    treat  the  dead  body,   as  those    who) 


I  CIIROiMCLES,  X,  XL       David's  Accession  to  the  Throne. 

t  has  been  united  to  an  immortal  soul,   and  must  be 


remember 
so  again. 

3.  From  the  triumphs  of  divine  justice  in  the  ruin  of  Saul,  we 
may  learn,  (l.)That  the  sin  of  sinners  will  certaiidy  find  them 
out,  sooner  or  later;  Saul  dird  for  hi  Iransgri-.ssion.  (2.)  That 
no  man's  greatness  can  exempt  him  from  the  judgment  of  (iod. 
(3.)  Disobedience  is  a  killing  thlnu.  Saul  died  for  not  keeping  the 
word  oj  the  Lord,  by  which  he  was  oideretl  to  destroy  the  Ama- 
lekites. (4.)  Consulting  willi  witches  is  a  sin  that  fills  the  nieasuri 
of  iniquity  as  soon  as  any  thing.  Saul  inquired  of  one  that  had  a 
familiar  spirst,  and  inquired  not  of  he  Lord,  therefore  he  slew  him, 
V.  13.14.  Saul  slew  hiu)self,  and  yet  it  is  said,  God  slew  him. 
V/hat  is  done  by  wicked  hands,  is  yet  done  iy  the  determinatt 
counsel  and  foreknowledge  of  God.  They  that  abandon  theniselves. 
to  the  Devil,  shall  be  abandoned  to  him  ;  so  shall  their  doom  be. 
It  is  said,  lSam.28.G.  Saul  did  inquire  of  the  Lord,  and  he 
answered  him  not:  but  here  it  is  sai(l,  Saul  did  not  inquire  (.•/ 
God;  for  he  did  not  till  he  was  brought  to  the  last  extren:ity  ; 
and  then  it  was  too  late. 


CHAP.  XL 

hi  this  chnitter.  it  vepenfcd,  I.  The  elevuiion  of  David  to  Ike  throne  immedintely 
vpon  the  death  of  Saul,  Lij  vomnion  consent,  r.  I..3.  //.  His  ^ainitifc  the 
castle  of  Zion  nut  of  the  h<nids  of  the  JrbiisiteSy  v.  4.  .9,  ///,  The  catalogue 
of  his  wurthics,  and  the  ^'rvaf  intn  if  his  kingdom,  i\  10.  .47. 


I. 


THEN  all  Israel  gathered  themselves  to  David 
unto  Hebron,  saying,  Behold,  we  are  thy 
bone  and  thy  flesh.  2.  And  moreover  in  time  past, 
even  wiien  Saul  was  king,  thou  ivast  he  ihatleddest 
out  and  broughtest  in  Israel:  and  the  Lord  thy 
God  said  unto  thee,  Thou  shall  feed  my  people 
Israel,  and  tliou  shall  be  ruler  over  my  people 
Israel.  3.  Therefore  came  all  the  elders  of  Israel 
to  the  king  to  Hebron  ;  and  David  made  a  covenant 
with  them  in  Hebron  before  the  Lord  ;  and  they 
anointed  David  king  over  Israel,  according  to  the 
word  of  the  Lord  by  Samuel.  4.  And  David 
and  all  Israel  went  to  Jerusalem,  which  is  Jebus, 
wltere  the  Jebusites  were,  the  inhabitants  of  the 
land.  5.  And  the  inhabitants  of  Jebus  said  to 
David,  Thou  shall  not  come  hither.  Nevertheless 
David  took  the  castle  of  Zion.  which  is  the  city 
of  David.  6.  And  David  said.  Whosoever  smiteth 
tiie  Jebusites  first  siiail  be  chief  and  captain.  So 
Joab  the  sou  of  Zeruiah  went  first  up,  and  was 
chief.  7.  And  David  dwell  in  the  castle;  there- 
fore they  called  it  the  city  of  David.  8.  And  he 
built  the  city  round  about,  even  from  Millo  round 
al)oitt :  and  Joab  repaired  the  rest  of  the  city. 
9.  So  David  waxed  greater  and  greater  :  for  the 
Lord  of  hosts  was  with  him. 

David  is  here  brought  to  the  possession, 

1.  Of  the  throne  of  Israel,  after  he  had  reigned  seven  years  In 
Hebron,  over  Judah  only.  In  consideration  of  his  relation  to  them, 
(v.  1.)  his  former  good  services,  and  especially  the  divine  designa- 
tion, (y.  2.)  they  anointed  him  their  king;  he  covenanted  to  pro- 
tect them,  and  they  to  bear  faith  and  true  allegiance  to  him,  v.  3. 
Observe,  (1.)  God's  counsels  will  be  fulfillid  at  last,  whatever 
difficulties  lie  in  the  way.  If  Ciod  had  said,  David  shall  nil'; 
it  is  in  vain  lo  oppose  it       /2.)  Men  that  have  long  s!ood  in  tbe:f 


Before  Christ  1048. 


I  CHRONICLES,  XI. 


David's  riiiglity  Men. 


own  lin^ht,  when  tliey  have  long  wearied  themselves  with  their 
lying  vanities,  it  is  to  be  hoped,  will  iimlerslaiid  the  things  that 
belon"  to  their  peace,  and  return  to  their  own  mercies.  (3.)  Be- 
tween prince  and  people  there  is  aii  original  contract,  which 
both  ought  religionsly  to  observe.  It"  ever  any  prince  niiglit  have 
claimed  an  absolute,  despotic  power,  David  niiglil,  and  might  as 
safelv  as  auv,  have  been  intrusted  with  it  ;  and  \et  lie  made  a  co- 
venant ivith  the  people,  took  the  coronation-oath,  to  rule  by  law. 
2.  or  the  strong-hold  of  Zion,  which  was  held  by  the  Jebn- 
sites  till  David's  time.  Whether  God  lia<l  a  particular  eve  upon 
It  as  a  place  fit  to  make  a  roval  city,  or  that  he  had  a  prondse  of 
it  from  God,  it  seems  that  one  of  his  first  exploits  «as  to  make 
himself  master  of  that  fort;  and  when  he  had  it,  he  called  it  the 
city  of  David,  v.  6.  To  this,  reference  is  bad,  Ps.  2.  (>.  I  have 
set  my  king  upon  my  holy  hill  of  Zion.  See  here  what  cpiickens 
and  engages  resolution  in  great  undertakings.  (1.)  Opposition. 
When  the  Jebnsites  set  David  at  defiance,  and  said,  I'hou  shall 
not  come  hither,  he  resolved  to  force  it,  whatever  it  cost  him.  (2.) 
Prospect  of  preferment.  When  David  proposed  to  give  the  gene- 
ral's place  to  him  that  woidd  lead  the  attack  upon  the  castle  of 
Ziun,  Joab  was  fired  with  the  proposal,  and  he  went  vp  first  and 
was  chief.  It  has  been  said,  "  Take  away  honour  out  of  the  sol- 
dier's e_\e,  and  you  cut  off  the  spurs  from  his  heels." 

10.  These  also  are  the  chief  of  the  mighty  men 
whom  David  had,  who  strengthened  themselves 
with  liitTi  in  iiis  kingdom,  and  with  all  Israel  to 
make  him  king,  according  to  the  word  of  the 
Loud  concerning  Israel.  11.  And  this  is  the 
number  of  the  mighty  men  wliom  David  had  ; 
J-asliliobeam  an  Hachmoiiite,  the  chief  of  the  cap- 
tains :  he  lifted  up  his  spear  against  three  hundred, 
slain  bij  him  at  one  time.  12.  And  after  him  was 
Eleazar  the  son  of  Dodo  tiie  Ahohite,  who  was 
one  of  the  three  mighties.  13.  He  was  with  Da- 
vid at  Pas-dammim,  and  there  the  Philistines  were 
gathered  together  to  battle,  where  was  a  parcel  of 
ground  full  of  barley,  and  the  people  fled  from  before 
the  Philistines.  14.  And  they  set  themselves  in  the 
midst  of  that  parcel  and  delivered  it,  and  slew 
the  Philistities  ;  and  the  Lord  saved  them  by  a 
great  deliverance.  \5.  Now  three  of  the  thirty 
captains  went  down  to  the  rock  to  David,  into 
the  cave  of  Adiillam,  and  the  host  of  the  Philis- 
tines encamped  in  the  valley  of  Rephaim.  16. 
And  David  was  then  in  the  hold,  and  the  Philis- 
tines' garrison  ~was  then  at  Beth-lehem.  17.  And 
David  longed,  and  said,  O  that  one  would  give 
me  drink  of  the  water  of  the  well  of  Beth-lehem, 
that  is  at  the  gate  1  IS.  And  the  three  brake 
through  the  host  of  the  Philistines,  and  drew  wa- 
ter out  of  the  well  of  Beth-lehem  that  was  by  the 
gate,  and  took  it,  and  brought  it  to  David  :  but 
David  would  not  drink  of  it,  but  poured  it  out  to 
the  Lord,  19.  And  said,  My  God  forbid  it  me, 
that  1  should  do  this  thing:  shall  I  drink  the 
blood  of  these  men  that  have  put  their  lives  in 
jeopardy  ?  For  with  the  jeopardy  of  their  lives 
they  brought  it:  therefore  he  would  not  drink  it. 
These   things   did    these   three   m'ghtiest.     90.   And 


Abishai  the  brother  of  .loab,  he  was  chief  of  the 
three  ;  for,  lifting  up  his  spear  against  three  hun- 
dred, he  slew  them,  and  had  a  name  among  the 
three.  21.  Of  the  three,  he  was  ntiore  hoiiouiable 
than  the  two,  tor  he  was  their  captain  :  howbeit, 
he  attained  not  to  \.\\e  Jirst  three.  22.  lienaiah, 
the  son  of  Jehoiada,  the  son  of  a  valiant  man  of 
Kabzeel,  who  had  done  many  acts,  he  slew  two 
lion-like  men  of  Moab  ;  also  he  went  down,  and 
slew  a  lion  in  a  pit.  in  a  snowy  day.  23.  And  he 
slew  an  Egyptian,  a  man  of  great  stature,  five 
cubits  high,  and  in  the  Egyptian's  hand  was  a 
spear  like  a  weaver's  beam,  and  he  went  down  to 
him  with  a  staff,  and  plucked  the  spear  out  of  the 
Egyptian's  hand,  and  slew  him  with  his  own  spear. 
24.  These  things  did  Benaiah  the  son  of  Jehoiada, 
and  had  a  natne  among  the  three  mighties.  2o. 
Behold,  he  was  honourable  among  the  thirty,  but 
attained  not  to  the  ^V.y/  three  :  and  David  set  him 
over  his  gtiard.  26".  Also  the  valiant  men  of  the 
armies  were,  Asahel  the  brother  of  Joab,  Elha- 
nan  the  son  of  Dodo  of  Beth-lehem.  27.  Sham- 
moth  the  Harorite,  Helez  the  Pelonite,  28.  Ira 
the  son  of  Ikkesh  the  Tekoite,  Abiezer  the  Anto- 
thite,  29.  Sibbecai  the  Hushathite,  llai  the  Aho- 
hite, 30.  Maharai  the  Netophathite,  Heied  the 
son  of  Baanah  the  Netophathite,  31.  Ithai  the  son 
of  Ribai  of  Gibeah,  that  pertained  to  the  chil- 
dren of  Benjamin,  Benaiah  the  Pirathonite,  32. 
Hurai  of  the  brooks  of  Gaash,  Abiel  the  Arba- 
thite.  33.  Azmaveth  the  Baharimiite,  P^iiahba 
the  Shaalbonite,  34.  The  sons  of  Hashem  the  Gi- 
zonite,  Jonathan  the  son  of  Shage  the  Hararite, 
3o.  Ahiham  the  son  of  Sacar  the  Hararite,  Eiiphal 
the  son  of  Ur,  36.  Hepher  the  Mecheratbite,  Ahi- 
jah  the  Pelonite.  37.  Ilezro  the  Carmelite,  Naarai 
the  son  of  Ezbai,  3S.  Joel  the  brother  of  Nathan, 
Mibhar  the  son  of  Haggeri,  39-  Zelek  the  Ammo- 
nite, Naharai  the  Berotbite,  the  arinour-bearer  of 
Joab  the  son  of  Zeriiiah,  40.  Ira  the  Ithrite,  Ga- 
reb  the  Ithrite.  41.  Uriah  the  Hittite,  Zahad  the 
son  of  Ahlai,  42.  Adina  the  son  of  Shiza  the  Reu- 
benite,  a  captain  of  the  Reubenites,  and  thirty 
with  him,  43.  Hanan  the  son  of  Maachah,  and 
Joshaphat  the  Mithnite.  44.  Uzzia  the  Ashtera- 
thite,  Shama  and  Jehiel  the  sons  of  Hothan  the 
Aroerite,  45.  Jediael  the  son  ofShimri,  and  Joha 
his  brother  the  Tizite,  46.  Eliel  the  Mahavite,  and 
Jeribai,  and  Jashaviah,  the  sons  of  EInaam,  and 
Ithmah  the  Moabite,  47.  Eliel,  and  Obed,  and 
Jasiel  the  Mesobaite. 

We  have  here  an  account  of  David's  Worthies,  the  great  men 
of  his  time  that  served  him,  and  were  preferred  by  birn.  The 
lirst  edition  of  this  catalogue  we  had,  2  Sam.  23.  It,  &c.  This  is 
much  the  same,  only  that  those  nanieti  here,  from  c.  41.  to  the  end, 
are  ad<led.     Observe, 


Before  Christ  1066. 


1  CHRONICLES,  XI,  XII. 


David's  miV^ity  Men. 


1.  The  connexion  of  this  catalogue  with  tlial  which  is  said  eon- 
ceriiins  David,  v.  9.  (1.)  David  icaxrd  (jrcatcr  and  yrealfr,  and 
these  were  his  ir)ightv  men.  Much  of  the  strength  and  lionoiir 
of  great  nren  is  horrowcd  from  their  servants,  and  depenils  upon 
them,  which  cannot  hut  somewhat  diminish  pomp  and  po«er,  in 
the  opinion  of  those  that  are  wise.  David  is  great,  because  he 
has  great  men  about  liim;  take  these  awav,  and  he  is  wiiere  he 
was.  (2.)  Tlte  Lord  of  hosts  was  with  him,  and  these  were  the 
mighty  men  trhich  he  had.  God  was  with  bini,  and  wrought  for 
him,  but  by  men  and  means,  and  the  use  of  second  causes.  By 
this  it  appeared  that  God  was  with  him,  that  he  incHned  the 
hearts  of  tiiose  to  come  over  to  him,  that  were  able  to  serve  his 
interest.  As  if  God  be  for  us,  none  can  lie  against  us;  so  if  God 
be  for  us,  all  shall  be  for  us,  that  we  have  occasion  for.  Yet 
David  ascribed  his  success  and  increase,  not  to  the  hosts  he  had, 
but  to  the  Lord  of  hosts;  not  to  the  mighty  men  that  were  with 
him,  but  to  the  mighty  God,  whose  presence  with  us  is  all   in  all. 

2.  The  title  of  this  catalogue ;  (f.  10.)  These  are  the  men  who 
strengthened  themselves  with  him.  In  strengthening  him,  they 
strengthened  themselves,  and  their  own  interest;  for  his  advance- 
ment was  their's.  What  we  do  in  our  places  for  the  support  of 
the  knigdom  of  the  Son  of  David,  we  shall  be  gainers  by.  In 
Btrengthening  it,  we  strengthen  ourselves.  It  may  be  read.  The;/ 
held  strongly  with  him,  and  xrilh  all  Israel.  Note,  When  God 
has  work  to  do,  he  will  not  want  fit  instruments  to  do  it  with. 
If  it  be  work  that  requires  mightv  men,  mighty  men  shall  be 
either  found,  or  made,  to  effect  it,  aceording  to  the  tvord  of  the 
Lord. 

3.  That  which  made  all  these  men  honourable,  was,  the  good 
service  that  they  did  to  their  king  and  country;  they  helped  to 
make  David  king,  r.lO.  A  good  work  !  They  slew  the  Philis- 
tines, and  other  public  enemies,  and  were  instrumental  to  sa\e 
Israel.  Note,  The  way  to  be  great,  is,  to  do  good.  Nor  did  thev 
gain  this  honour  without  labour,  and  the  hazard  of  their  lives. 
The  honours  of  Christ's  kingdom  are  prepared  for  those  ihai/ight 
Ike  good  fight  of  faith,  that  labour  and  suffer,  and  are  willing  to 
venture  all,  even  life  itself,  for  Christ  and  a  good  conscience.  It 
is  by  a  patient  continuance  in  well-doing,  that  we  must  seek  for 
glory,  and  honour,  and  immortality  ;  and  they  that  are  faithful  to 
the  Son  of  David,  shall  find  their  names  registered  and  enrolled 
much  more  to  their  honour  than  these  are  in  the  records  of  fame. 

4.  Among  all  the  great  exploits  of  David's  mighty  men,  here  is 
nothing  great  mentioned  concerning  David  himself,  but  his  pouring 
out  water  before  the  iorrf,  which  he  had  longed  for,  v.  18, 19.  Four 
very  honourable  dispositions  of  David  appeared  in  that  action, 
which,  for  aught  I  know,  make  it  as  great  as  any  of  the  achieve- 
ments of  those  Worthies.  (1.)  Rejientance  for  his  own  weakness. 
It  is  really  an  honour  to  a  man,  when  he  is  made  sensible  that  he 
has  said  or  done  any  thing  unadvisedly,  to  unsay  it,  and  undo  it 
again,  by  repentance;  as  it  is  a  shame  to  a  man,  when  he  has  said 
or  done  amiss,  to  stand  to  it.  (2.)  Denial  of  his  own  appetite. 
He  longed  for  the  w ater  of  the  well  of  Beth-lehem ;  but  when  he 
had  it,  he  would  not  drink  it,  because  he  would  not  so  far  humour 
himself  and  gratify  a  foolish  fancy.  He  that  has  such  a  rule  as 
this  over  his  own  spirit,  is  better  than  the  mighty.  It  is  an  honour 
to  a  man  to  have  the  command  of  himself;  but  he  that  will 
command  himself,  must  sometimes  cross  himself.  (3.)  Devotion 
toward  God.  That  water  which  he  thought  too  good,  too  pre- 
cious, for  his  own  drinking,  he  poured  out  to  the  Lord,  for  a 
drink-offering.  If  we  have  any  thing  better  than  another,  let 
God  be  honoured  with  it,  who  is  the  best,  and  should  have  the 
best.  (4.)Tenderness  of  his  servants.  Itputhini  into  the  greatest 
confusion  imaginable,  to  think  that  three  brave  men  should  hazard 
their  lives,  to  fetch  water  for  him.  In  his  account,  it  turns  the 
watfr  into  blood.  It  is  the  honour  of  great  men  not  to  be  prodiaal 
of  the  blood  of  those  they  employ,  but,  in  all  the  comnuuids  they 
give  (hem,  to  put  their  own  souls  into  their  souls'  stead. 

O.In  the  wonderful  achievements  of  these  heroes,  the  power 
ol  God  must  be  ac.knowledged.  How  could  one  slay  yOO,  and 
auother  the  same  number,  (u. II,  20.)  another  t«o  lion-kilic  men, 


(v. 22.)  and  another  an  Egyi)tian  giant,  (v.  23.)  if  they  had  nor 
had  the  extraordinary  presence  of  God  with  them,  according  to 
that  promise,  (Josh.  2.i.  10.)  One  man  of  you  shall  chase  a 
thousand,  Jor  the  Lord  your  God  fighteth  for  you. 

6.  One  of   these  Worthies   is  sai-d  to  be  a«  Ammonite,   (y.  39.) 

i  another  a  Monbitc;  (u.  4G.)  and  yet  the  law  was,  that  an  Am- 
monite, and  a  Moabite,  should  not  enter  into  the  congregation  of 
the  Lord,   Dent.  23.  3.     These,   it  is  likely,  had  approved  them- 

!  selves  so  hearty  for  the  interest  of  Israel,  that  in  their  case  it  was 
Ihciught  fit  to  dispense  with  that  law,  and  the  rather,  because  it 
was  an  indication  that  the  Son  of  David  would  have  Worthies 
among  the  Gentiles:  with  him  there  is  neither  Greek  nor  Jew. 


CHAP.  XII. 

Whfit  ifte  niiclity  men  did  tntrard  niftkhi^  Dfivid  kiufC-  u^c  read  in  the  foreg-oitig 
chapter.  Here  we  are  told  uliiit  the  many  did  towards  it.  It  teas  not  all 
at  once,  hut  gradually,  that  David  axcendfd  the  throne.  His  kingdom  was  to 
last;  and,  therefore,  nice  fruits  that  krep  longest,  it  ripened  slowly.  After 
he  had  long  waited  for  (he  vacancy  of  the  throne,  it  was  at  tn-o  steps,  and  those 
above  seven   years  distant,   that   he  ascended  it.      Now   we   are    here   told, 

I.  What  help  came  in  to  him,  to  Ziklig,  to  make  him  king  of  Jiidah,  i'.  1 .  .  22. 

II.  What  help  came  in  to  him,   in  Hebron,  to  make  him  king  over  all  Israel, 
above  seven  years  after,  v.  23.  .40. 

l.T^rOW  these  are  they  that  came  to  David 
_L  1  to  Ziklao^,  while  he  yet  kept  himself 
close,  because  of  Saul  the  son  of  Kish:  and  they 
tcerc  among  the  mighty  men,  helpers  of  the  war. 
2.  T/iei/  ivere  armed  with  bows,  and  could  use 
both  the  right  hand  and  the  left  in  hurling  stones, 
and  sIiootin<r  arrows  out  of  a  bow,  even  of  Saul's 
brethren  of  Benjamin.  3.  The  chief  ivas  Ahiezer, 
then  Joash,  the  sons  of  Shemaah  the  Gibeathite; 
and  Jeziel,  and  Pelet,  the  sons  of  Azmaveth;  and 
Berachah,  and  Jehu  the  Antothite,  4.  And 
Ismaiah  tlie  Gibeonite,  a  mighty  man  among  the 
thirty,  and  over  the  thirty ;  and  Jeretniah,  and 
.Jahaziel,  and  Johanan,  and  .losabad  the  Gederathite, 
5.£lusai,and  Jerimoth,and  Bealiah,and  Sheniariah, 
and  Shephatiah  the  Haruphite,  6.  Elkanah,  and 
Jesiah,  and  Azareel,  and  Joezer,  and  Jashobeatn, 
the  Korhites,  7.  And  Joelah,  and  Zebadiah,  thti 
sons  of  Jeroham  of  Gedor.  8.  And  of  tiie  Gadites; 
there  separated  themselves  unto  David,  into  the 
hold  to  the  wilderness,  men  of  might,  a^id  men  of 
war,  fit  for  the  battle,  that  could  handle  shield  and 
buckler,  whose  faces  ivere  like  the  faces  of  lions, 
and  were  as  swift  as  the  roes  upon  the  mountains; 
9.  Ezer  the  first,  Obadiah  the  second,  Eliab  the 
third,  10.  Mishmannah  the  fourth,  Jeremiah 
the  fifth,       11.  Attai  the  sixth,  Eliel  the  seventh, 

12.  Johannan    the    eightli,    Elzabad    the    ninth, 

13.  Jeremiah   the  tenth,  Machbanai  the  eleventh. 

14.  These  iiere  of  the  sons  of  Gad,  captains  of  the 
host:  one  of  the  least  ttas  over  an  hundred,  and 
the  greatest  over  a  thousand.  15.  These  are  thoy 
that  went  over  Jordan  in  the  first  month,  when  it 
had  overflown  all  Iiis  banks,  and  they  put  to  fight 
all  litem  of  tlie  valleys,  both  toward   the  east,  an  1 

j,  toward    the    west,       10.  And    there  came  of    the 
.,  I  children  of  benjamin  and  Judah  to  the  hold   unto 


Before  Christ  lOoJ. 


1  CHRONICLES,  XII. 


David's  Army. 


David.  17.  And  David  went  out  to  meet  them, 
and  answered  and  said  nnto  tiieni,  IC  ve  he  come 
pcaeeably  mito  me,  to  help  me,  mine  heart  shall 
be  knit  iinto  yon  ;  but  it'  i/e  be  come  to  betray  me 
to  mine  enemies,  seeing  there  is  no  wrong  in  mine 
hands,  the  God  of  our  fathers  look  thereon,  and 
rebuke  //.  IS.  Then  the  spirit  came  upon  Amasai, 
■iiho  -di'us  chief  of  the  captains,  and  he  said,  Thine 
are  zee,  David,  and  on  thy  side,  thou  son  of  Jesse, 
peace,  peace  be  unto  thee,  and  peace  be  to  thine 
helpers ;  for  thy  God  helpeth  thee.  Then  David 
received  them,  and  made  them  captains  of  tiie 
band.  19.  And  there  tell  some  of  INIanasseh  to  Da- 
vid ;  (when  he  came  with  the  Philistnies  against 
Saul  to  battle,  but  they  helped  them  not,  ti:)r  the 
lords  of  the  Philistines,  upon  advisement,  sent  him 
avvav,  saving,  He  will  fill  to  his  master  Saul,  to 
the  jeopardtj  of  our  heads  ;)  '20.  As  he  went  to 
Ziklag,  there  ti'll  to  him  of  Manasseh,  Adnah, 
and  .lozabad,  and  Jediael,  and  Michael,  and  .lo- 
zabad,  and  Elihu,  and  Zilthai,  captains  of  the 
thousands  that  -^-ere  of  Manasseh.  21.  And  they 
helped  David  against  the  band  of  the  rovers:  tor 
they  zcere  all  mighty  men  of  valour,  and  were  cap- 
tains in  the  host.  22.  For,  at  that  time,  day  by 
dav,  there  came  to  David  to  help  him,  until  it  was 
a  great  host,  like  the  host  of  God. 

We  have  hi-re  an  account  of  them  that  appeared  and  acted  as 
David's  friends,  npon  the  dealli  of  Saul,  to  lirinsabont  llie  revolu- 
tion. Alltlie  torces  he  liad,  "lule  lie  was  persecuted,  was  iinlGOO 
Mien,  tlio-.e  served  f'r  his  guards;  hut  wlien  the  lime  was  come 
that  lie  must  hesjin  to  act  oftVnsivelv,  Pr(l^idence  bronsht  in  more 
to  his  assistance.  Even  wliile  he  kepi  himself  close,  liecause  of 
Savl,  V.  I.  he  did  not  iippear  to  invite  or  encouraoc  Ids  friemls,  and 
"ell-wishers,  to  come  in  to  him,  not  foreseeing  that  the  death  of 
Saul  was  so  near.  God  was  inclining  and  preparinu  them  to  come 
over  to  him  with  seasonable  succours.  They  that  trust  God  to  do 
his  work  for  them  in  his  own  wav  and  time,  shall  find  his  provi- 
dence ouidoinsi  all  their  forecast  and  contrivance.  The  war  was 
God's,  and  he  found  out  helpers  of  the  war,  whose  forwardness 
to  act  for  the  man  Gijd  designed  for  the  government,  is  here  re- 
corded to  their  honour. 

I.  Some,  even  of  Saul's  brethren,  of  the  tribe  of  Beiij.imiu, 
and  akin  to  him,  came  over  to  David,  v.  2.  What  moved  them 
to  it,  we  are  not  t(dd  ;  probably,  a  generous  indignalioii  at  ilie 
base  treatment  which  Said,  one  of  their  tribe,  gave  him,  animated 
Iheni  to  appear  the  more  vigoronslv  for  him,  that  the  guilt  and  re- 
proach of  it  might  not  lie  upon  them.  These  Beiijamiles  are 
desi-ribcd  to  be  men  of  great  dexterity,  that  were  trained  np  in 
shoiitingand  slinging,  and  used  both  hands  alike  ;  ingenious,  active 
men  ;  a  few  of  these  might  do  David  a  great  deal  lA'  sen  ice.  Se- 
veral of  the  leading  men  of  them  are  here  named.  See  Judges 
20    16. 

II.*  Some  of  the  tribe  of  Gad,  though  seated  on  the  other  side 
Jordan,  had  such  a  conviction  of  David's  title  to,  and  fitness  for, 
the  government,  that  tliev  separated  themselves  from  their  brethren, 
(  laudable  separatiiui  it  was,)  lo  go  to  David,  though  he  was  in  the 
hold  in  the  wilderness,  v  8.  probablv,  some  of  bis  strong  holds  in 
tiie  wilrierness  of  Eiigedi  ;  thev  were  but  few,  eleven  in  all,  here 
named,  but  tliev  adiled  mm  h  to  David's  si reiiglh.  Those  that  bad 
lii'herto  come  in  to  his  assistance,  were  most  of  them  men  of  bro- 
ken tortiines,  distressed,  discontented,  and  soldiers  of  fortune, 
that  came  to  him  rather  for  protection,  than  to  do  iiim  any  service, 


1  Sam.  2"2.  -.  But  these  Gndileswere  brave  men,  men  ofirur, 
and  fit  jar  the  battle,  v.  ti.  For,  1.  They  Wi-re  able-bodied  wen, 
men  of  incredible  stillness,  not  to  fly  fnmi,  but  to  tly  npdu,  ihe 
enemv,  and  to  pursue  the  scattered  forces  ;  in  this  they  nere  us 
twift  as  the  roes  upon  the  monnlains,  so  that  no  man  coidd  run 
from  them  ;  and  yet  they  \\in\  faces  like  the  faces  oj  lions,  so  that 
no  mail  ccuild  out-light  iheiii.  2.  They  were  disci|>liued  men, 
trained  np  to  military  exercise  ;  they  could  handle  shield  and  buck- 
ler, use  both  offensive  and  defensive  weapons.  3.  They  were 
officers  of  the  militia  in  their  own  tribc>,  v.  14.  so  that  though 
they  did  not  bring  soldiers  with  Ihein,  they  had  them  at  command, 
bnndrids,  thousands.  4.  They  were  daring  men,  that  could  break 
through  the  greatest  difticullies.  Upon  sijinc  expeililion  or  r)iher, 
perhaps  this  to  David,  tliev  swam  over  Jordan,  when  noverfloued 
all  its  banks,  v.  15.  Those  are  fit  to  be  emploved  in  the  cause  id' 
God,  that  venture  thus  in  a  dependence  upon  the  di\iiie  protec- 
tion. 5.  Thev  were  men  that  would  go  ihroiigh  with  the  business 
they  engaged  in.  What  enemies  they  were  that  they  met  with  in 
the  vallies,  when  they  had  passed  Jordan,  does  not  appear;  but 
they  put  them  to  tiiglit  with  their  lion-like  faces,  and  pursued 
them  with  matchless  fury,  both  toward  the  east,  and  totcard  the 
west;  which  wav  soever  thev  turned,  they  lidlowed  the  blow,  and 
did  not  do  their  work  bv  halves. 

III.  Some  of  Judah  and  Benjamin  came  to  him,  v.  10.  Their 
leader  was  Amasai  ;  whether  the  same  with  that  .Ainasa  that  after- 
ward sided  with  Absalom,  (2  Sam.  17.  2-5.)  or  no,  does  not  appear. 
Now  here  we  have, 

1.  David's  prudent  treaty  with  them,  ».  17.  He  was  surprised 
to  see  them,  and  could  not  but  conceive  some  jealousy  of  the  in- 
tentions of  their  coming,  having  been  so  often  in  danger  bv  the 
treachery  of  the  men  of  Ziph,  and  Ihe  men  of  Keilah,  mIio  yet 
were  all  men  of  Judah.  He  might  well  be  timorous,  whose  life 
was  so  milch  struck  at  ;  might  well  be  suspicious,  w  ho  had  been 
deceived  in  so  many,  that  he  said,  in  his  haste.  All  men  are  liars. 
No  marvel  that  he  meets  these  men  of  Judah  with  caution.  Ob- 
serve' how  he  puts  the  matter  to  themselves,  how  fairly  he  deals 
with  them.  As  they  are,  they  shall  find  him  ;  so  shall  all  that 
deal  with  the  Son  of  David.  (1.)  It'  they  be  faithful  and  honour- 
able, he  will  be  their  lewardcr.  "  Jf  i/e  be  come  peaceably  vnlo 
me,  to  help  me,  though  ye  come  late,  and  have  left  me  exposed  a 
great  while;  though  ye  bring  no  great  strength  with  you  to  turn 
the  scale  for  me,  yet  I  will  thankfully  accept  yinir  good-wiJI,  and 
mi/  heart  shall  be  knit  unto  yon  ;  I  will  love  you  and  honour  you, 
and  do  von  all  the  kindness  I  can."  Affedioii,  respect,  and  service, 
that  are  cordial  and  sincere,  will  find  favour  »ilh  a  good  man,  as 
thev  do  with  a  good  God,  though  clogged  »ith  infirmities,  and 
Inining  to  no  great  account.  But,  (2.)  It  ihey  be  false,  and  come 
to  betrav  bim  into  the  hands  of  Saul,  under  colour  of  friendship, 
he  leaves  them  to  God  to  be  their  Avenger,  as  he  is,  and  will 
be,  of  every  thing  that  is  treaclierous  and  perfidious.  Never 
was  man  more  violently  run  down,  than  David  was,  (except  the 
Son  of  Da\id  himself,)  and  yet  he  had  Ihe  testimony  of  his  con- 
science, that  there  was  no  wrong  in  bis  hands.  He  meant  no 
harm  lo  aiiv  man,  which  was  his  rejoicing  in  the  day  of  evil, 
and  enabled  him,  when  he  feared  treachery,  to  commit  his  cause 
to  him  that  judges  righteously.  He  will  not  be  judge  in  his 
own  cause,  though  a  wise  man  ;  nor  avenge  himself,  tliongli  a  man 
of  valour;  but  let  the  righteous  God,  who  bath  said,  Vengeance 
is»(i«p,  do  both.  The  God  of  uur  fathers  look  thereon,  and  re- 
buke it.  Observe,  in  this  appeal,  [1.]  He  calls  God,  the  God  of 
our  fathers,  both  his  fathers  and  theirs.  Thus  he  reminds  them 
not  to  deal  ill  with  him  ;  for  Ihey  were  both  descendants  from 
the  same  patriarchs;  thev  both  »ere  dependents  on  the  same 
God.  Thus  he  encourages  himself  to  believe  that  (iod  would 
right  him,  if  he  were  abused  ;  for  he  was  the  God  of  his  fathers, 
and  therefore  a  blessing  was  entailed  on  him  ;  and  a  God  to 
all  Israel,  and  therefore  not  only  a  Judge  to  all  the  earth,  but 
particularly  concerned  in  deteriiiining  controversies  between  con- 
testing Israelites.  [2.]  He  does  not  imprecate  any  fearful  judg- 
ment upon  them,  though  they  should  deal  treacherously,  but 
very  modestly  refers  himself  to  Ihe  divine  wisdom   and  JMSlice; 


Estore  Chn.st    Ii.U3. 


i  CliJiU>iEULES,  XII. 


David's  Ariiiv. 


The  Lord  lonh  thereon,  and  jiidae  as  he  sees,  (for  lie  sees  men's 
lieails,)  and  rehvketl.  It  lieeoi'.ies  lliu^^e  lliat  ap|ieal  to  Ciod  to 
pxpiess  llieniselves  willi  gieal  ti'inper  and  inixleiatioii ;  for  the 
wralli  of  man  works  not  titc  rir/liteotisiiiss  of  God. 

2.  Tlicir  hearty  closiiie  willi  hini^  v.  18,  Amasai  was  their 
•pokesman,  on  whom  the  Sjiirit  of  the  Lord  came:  not  a  spirit 
of  prophecv,  bift  a  spirit  of  wisdom  and  resolution,  according  to 
Ihe  occasion,  putting  words  into  his  mouth,  unpremeditated, 
which  were  proper  Loth  to  give  David  satisfaction,  and  to  animate 
those  that  accompanied  him.  Nothing  could  he  said  finer,  more 
iivelv,  or  more  pertinent  to  ihe  occasion.  For  himself  and  all 
his  associates,  (l.)He  professes  a  verv  cordial  adherence  to 
David,  and  his  interest,  against  all  that  op|)osed  him,  and  a 
resolution  to  stand  hy  him  \\\{h  the  hazard  of  all  that  was  dear 
to  him.  Thine  are  ice,  David,  and  on  ihy  side,  than  son  nj  Jesse. 
In  callinii  him  son  of  Jesse,  they  reniin<l  themselves  that  he  was 
lineally  descended  from  Nahshon  and  Salmon,  who,  in  their  davs, 
were  princes  of  Ihe  trilie  of  Judah.  Saul  called  him  so  in  disdain, 
(1  Sam.  20. 27-. — 22.7.)  hut  they  look  upon  it  as  his  honour. 
They  were  convinced  that  he  was  on  God's  side,  and  that  God 
war.  on  his  side;  and  therefore  Thine  are  we,  David,  and  on  thi/ 
side.  It  is  good,  if  we  must  side,  to  side  with  those  that  side 
with  God,  and  have  GotI  with  them.  (2.)  He  wishes  prosperity 
to  David  and  his  cause,  not  drinking  a  h  allh,  hut  praying  for 
peace  to  him  and  all  his  friends  and  well-wishers:  "  Peace,  peace 
be  vnto  thee,  all  Ihe  good  thy  heart  desires,  and  -peace  be  to  thine 
helpers,  among  "hoin  we  desire  to  he  reckoned,  that  peace  mav 
he  on  us."  (  3.)  He  assures  him  of  help  from  heaven  ;  "  For  thy 
God  helpeth  thee:  therefore  we  wish  peace  mav  be,  and  therefore 
we  doubt  not  but  peace  shall  be,  to  lllee  and  thy  helpers.  God 
is  Ihy  God,  and  those  that  have  him  for  their  God,  no  doubt, 
have  him  for  their  Helper  in  every  time  of  need  and  danger." 
From  these  expressions  of  Amasai,  we  may  take  instruction  how 
to  testify  our  affection  and  allegiance  to  the  Lord  Jesus;  his  we 
must  he  without  reservation,  or  power  of  revocation;  on  his  side 
we  must  be  forward  to  appear  and  act  ;  to  his  interest  we  must 
be  hearty  well-wishers  ;  Hosanna,  prosperity  to  his  gospel  and 
kingdom;  h>r  his  God  helpeth  him,  and  will,  till  he  have  put 
tlown  all  o](po«ing  rule,  principality,  and  power. 

3.  David's  cheerful  acceptance  of  them  into  his  interest  and 
friendship.  Charily  and  honour  teach  us  to  let  fall  onr  jealousies, 
as  soon  as  satisfaction  is  given  us;  David  received  them,  and 
preferred  them  to  be  captains  of  the  band. 

IV.  Some  of  Manasseh  likewise  Joined  in  with  him,  r.  19. 
Pr.vidence  gave  them  a  fair  opportunity  to  do  it,  when  he  and  his 
men  marched  through  their  country,  upon  this  occasion.  Achish 
look  David  with  him  when  he  went  out  to  fight  with  Saul;  but 
the  lords  of  the  Philistines  obliged  him  to  withdraw.  We  have 
the  story,  1  Sam.  29.  4,  &c.  In  his  return,  some  great  men  of 
Manasseh,  who  had  no  heart  to  go  join  with  Saul  against  the 
Ph'listines,  struck  in  with  David,  and  very  seasonably,  to  help 
him  against  the  hand  of  Amalekites,  who  had  plundered  Ziklag  ; 
they  were  not  manv,  but  they  were  all  mighty  men,  and  did  David 
good  service  upon  that  occasion,  1  Sam.  30.  See  how  Providence 
provides.  David's  interest  grew  strangely,  just  then  when  he  had 
occasion  to  make  use  of  it,  v.  11.  Auxiliary  forces  flocked  in 
dailv,  till  he  had  a  rjreat  host.  When  the  promise  comes  to  the 
birlli,  leave  it  to  God  to  find  strength  to  bring  forth. 

2.3.  And  tlieso  are  the  mitnbers  of  the  bands 
that  nert  ready  aimed  to  the  war,  awrf  came  to 
David  lo  Hellion,  to  turn  tlie  kingdom  of  Saul  to 
liiiii,  accord iiio-  to  the  word  of  the  Lord.  24.  The 
rliildren  of  Judith  that  hare  sliield  and  spear  w^re 
f.!Y  llioiLsaiirl  and  eiolit  Imndied,  ready  armed  to 
The  war.  ^l^^.  Of  llie  cliildren  of  Simeon,  mi|2;hty 
iii.Mi  of  valour  for  Ihe  \vi'.:\  seven  thousand  and  one 
hundred.  t>()  Of  liie  cl=  Idieii  of  Levi  four  thoii- 
ttfi.\\6  and  six  Ihiiidied.        7.  Aiu!  Jeisoiada  rras  the 


leader  of  llie  Aaronites,  and  with  him  tvere  three 
Ihotisaiid  and  seven  hundred;  28.  And  Zadok,  a 
yotiiio  in;in  iniolity  of  valour,  and  of  his  father's 
house  twenty  and  two  captains.  29.  And  of  the 
children  of  Benjamin,  tiie  kindred  of  Saul,  three 
tiioiisaiid:  for  liitherto  tlie  greatest  part  of  them 
iiHil  ke|)t  Ihe  ward  of  the  house  of  Saul.  30.  And 
of  the  chihiren  of  Ephraim  twenty  thousand  and 
eight  hundred,  mighty  men  of  valour,  famous 
ihioitL^hont  the  iioiise  of  their  fathers.  31.  And 
of  llie  lialf  tribe  of  Manasseh  eighteen  thousand, 
wiiich  were  expressed  by  name,  to  come  and  make 
David  king.  32.  And  of  the  children  of  Issachar, 
irliich  were  meii  that  had  understanding  of  the 
times,  to  know  what  Israel  ought  to  do;  the  heads 
of  lliem  tvere  two  hundred;  and  all  their  brethren 
tcere  at  their  commandment.  33.  Of  Zebulun, 
siieii  as  went  forth  to  battle,  expert  in  war,  with 
all  instruments  of  war,  fifty  thousand,  which  could 
keep  rank:  they  were  not  of  double  heart. 
34.  And  of  Napiitali  a  tliousand  captains,  and 
with  tliem  witii  shield  and  spear  thirty  and  seven 
thousand.  35.  And  of  the  Danites  expert  in 
war  twenty  and  eight  tliousand  and  six  hundred. 
36.  And  of  Asher,  such  as  went  forth  to  battle, 
expert  in  war,  forty  thousand.  37.  And  on  the 
otiier  side  of  Jordan,  of  tiie  Reubenites,  and  the 
Gadites,  and  of  the  half  tribe  of  Manasseh,  with 
all  manner  of  instruments  of  war  for  the  battle,  an 
hundred  and  twenty  thousand.  38.  -Ml  these 
men  of  war,  that  could  keep  rank,  came  with  a 
perfect  heart  to  Hebron  to  make  David  king 
over  all  Israel :  and  all  the  rest  also  of  Israel  were 
of  one  heart  to  make  David  king.  39.  And  there 
they  were  with  David  three  days,  eating  and 
drinking:  for  tiieir  brethren  hath  prepared  for 
them.  40.  Moreover,  tliey  that  were  nigh  them, 
even  unto  Issachar,  and  Zebulun,  and  Naphtali, 
brought  bread  on  asses,  and  on  camels,  and  on 
mules,  and  on  oxen,  and  meat,  meal,  cakes  of  figs, 
and  bunches  of  raisins,  and  wine,  and  oil,  and 
oxen,  and  siieep  abundantly:  for  there  teas  joy  in 
Israel. 

We  have  here  an  account  of  those  who  were  active  in  perfecting 
the  settlement  of  David  upon  the  throne,  after  the  death  of  Ish- 
bosheth.  We  read,  ch.  11.  I.  and  before,  2 Sam.  5.1.  tliata//<Ae 
tribes  of  Israel  came,  either  themselves,  or  by  their  representatives, 
to  Hebron,  to  make  David  kinir  ;  now  here  we  have  an  account  of 
the  quota  which  every  tribe  brought  in  readi/  armed  to  the  war, 
in  case  there  should  have  been  any  opposition,  u.  23.  Wo  may 
observe  here, 

1.  That  those  tribes  that  lived  nearest  brnnsht  in  the  fewest; 
Judah  but  6,800,(11.24.)  Simeon  but  7,100,  (c.  25.)  whereas 
Zebulun,  that  lay  remote,  brought  50,000,  Asher,  40,000,  and 
the  two  tribes  and  a  half  on  the  other  side  Jonlari,  120,000. 
Not  as.  if  Ihe  next  adjacent  tribes  were  cold  in  the  cause;  but 
they  shewed  as  much  of  their  prudence  in  bringing  few,  since  all 
the  rest  lay  so  near  within  call,  as  the  others  did  of  their  i-eat 
•n  bringing  so  many.  The  men  of  Judah  had  t^ough  to  do  to 
cul«rtain  those  that  came  from  afar. 


i 


Before  Clirisl  1048. 


I  CHRONICLI^S.  XII,  XIII. 


The  Removal  of  the  Ark, 


"    Thif   Levites  llieniselvcs,   and   the    priests,    calle<l    here    the  I 
Aninniirs,  npppared  very  heiirly  in  this  oiiise,  and  were  reiuly,  if 
llierc  wen-  ofcasion,  Id  fij;ht  fur  David,  as  well  as  pray  for  liiiu  ; 
hei-aiise   ihev  knew  he  was    called    of    God    to    the   goveriiiiieiil, 
r.  26 . .  28.    ' 

3.  Even  some  of  the  kindred  of  Saul  came  over  to  Da\id; 
(v.  29.)  not  so  many  as  of  the  other  trihes,  hecanse  a  foolish 
nffiction  for  their  own  trihe,  and  a  jealousy  for  the  honour  of  il, 
kept  ninnv  of  them  long  in  the  sinking  interest  of  Saul's  family. 
Kindled  should  never  over-rule  conscience.  Call  no  man  Fal/icr 
to  this  extent,  hut  God  only. 

4.  It  is  said  of  most  of  those,  that  they  were  mighty  tnrii  rj 
vriliinr,  (r.  2.5,  28, 30.)  of  others,  lliat  they  were  expert  in  wtir, 
(r.  35,30.)  and  of  them  all,  lint  they  amtd  keep  rank,  r.  38. 
Thev  had  a  great  deal  of  martial  fire,  and  yet  were  goverualdc, 
and  suhjeit  to  the  rules  of  order ;   warm  hearts,  hut  cool  heads,      j 

5.  .'^ome  were  so  considerate  as  to  hring  with  them  arms,  and  ! 
all  instruments  for  war;  (i'.  24,  33,  37.)  for  how  could  they  think  ; 
thai  David  should  he  ahle  to  furnish  them  ? 

6.  'lite  mi'n  of  Issachar  were  the  fewest  of  all,  but  200;  and 
vet  as  servicealile  to  Da\id's  interest,  as  those  that  brought  in  llif 
greatest  numbers;  these  few  being,  in  effect,  the  whole  tribe. 
For,  (1.)  They  were  men  of  great  conduct,  above  any  of  llieir 
neigidtoiirs  ;  men  lliat  had  vnderslnndiny  of  the  times,  to  Itnoir 
nhat  Israel  ought  to  do.  They  understood  the  natural  limes,  could 
discern  the  face  of  the  sky,  were  weather-wise,  could  advise  their 
neighbours  in  the  proper  times  for  ploughing,  sowing,  reaping, 
&C.  ;  the  ceremonial  times,  the  times  appointed  for  the  soleujii 
feasts;  therefore  thev  are  said  to  call  the  people  to  the  monntain, 
(Dent. 33. 19.)  for  almanacks  were  not  then  so  common  as  now. 
Or,  rather,  the  political  times;  they  understood  public  affairs, 
the  temper  of  the  nation,  and  the  tendencies  of  liie  present  events. 
It  is  the  periphrasis  of  statesmen,  that  they  hnoto  the  times, 
£sth.l.l3.  Those  of  that  tribe  were  greatly  intent  on  public 
affairs,  and  had  good  intelligence  from  abroad  :  and  they  made  a 
good  use  of  it  ;  Ihev  knew  what  Israel  ought  to  do:  from  llieir 
observation  and  experii'nce,  tliey  learned  both  their  own  and 
other's  dulv  and  interest.  In  this  critical  juncture,  Ihev  knew 
Israel  ought  to  make  David  king.  It  was  not  only  expedient,  but 
necessarv  ;  the  present  posture  of  affairs  called  for  it.  The  men 
of  Issachar  dealt  mostly  in  country-business,  and  did  not  much 
intermeddle  in  public  affairs;  which  gave  them  an  o]>portunily  of 
observing  olliers,  and  conversing  with  themselves.  A  stander-bv 
sees  sometimes  more  than  a  gamester.  (2.)  They  were  men  of 
great  interests;  for  all  their  brethren  were  at  their  commandment. 
The  couimonaltv  of  lliat  U\hth?i\'m%  bowed  their  slionlders  to  hear, 
(Gen.  49. 15.)  the  great  men  had  them  at  their  beck.  Hence  we 
read  of  the  princes  of  Issachar,  Judg.  5.  15.  They  knew  how  to 
rule,  and  the  rest  knew  how  to  obey.  It  is  happy  indeed,  «heii 
those  that  shoulil  lead  are  intelliffent  and  judicious ;  and  those 
who  are  to  follow,  modest  and  obsequious. 

7.  It  is  said  of  them  all,  that  thev  engaged  in  this  enterprise,  n-illi 
a  perfi'ct  heart;  (t'.38.)  and  particularly  of  the  rneji  of  Zebiiluri. 
lliat  thiv  \vpie  not  of  double  heart,  t).  33.  They  were,  in  llii> 
matter,  Israelites  indeed,  in  irhom  was  no  guile.  And  this  was 
their  |)erfeclion,  that  tliev  were  of  one  heart  in  it,  i'.  38.  Nom 
liad  aiiv  separate  interrsis,  but  all  for  the  public  good. 

Ldsllq,  The  men  of  Judah,  and  others  of  the  adjacent  trilii  s, 
prepareil  for  the  victualling  of  their  respective  camps,  when  tli(\ 
came  to  Hebron,  u.  39,  40.  They  that  were  at  the  least  pains  in 
travellin;;'  to  Ibis  convention  or  congress  of  the  st:  tes,  Ihouglil 
themselves  oblined  to  be  at  so  much  the  more  charee  in  entertain- 
ing the  rest,  that  there  mi^ht  be  something  of  an  equality.  A 
noble  feast  was  made,  (was  made  for  laughter,  Eccl.  10.  19.) 
upon  this  occasion,  for  there  was  joy  in  Israel,  !•.  40.  And  good 
reason  ;  for  wlien  the  riahleons  bear  rnle,  the  city  rejoices.  Thus, 
when  Ihe  throne  of  Christ  is  set  up  in  a  soul,  there  is,  ought  to  be, 
great  joy  in  that  soul  :  and  provision  is  made  for  the  feasting  of 
it;  not,  as  here,  for  two  or  three  days,  but  for  the  whole  life, 
ray,  for  eternity. 


CHAP.  XIII. 


h  ttteforenoinff  chapter  we  liave  Davul  made  Icin^,  by  winch  the  civil  zotrm- 
merit  teas  hnpiiilij  sclthd.  In  this  chapter  care  is  taken  ahmit  tel'igion. 
I.  Dai'id  consults  with  Ihe  reprvsenlatives  nf  Ihe  people  iilmut  hrin^in;;  up  the 
ark  out  of  ils  oOscurily  into  a  public  place  ;  and  it  is  re.snired  on,  r.  I  .  .4. 
//.  With  a  sna/  deal  of  soleimiily  and  jay,  it  is  carried  from  Kirjalh- 
;Vnri>n,  r.  .5 .  8.  ///.  Uzza  is  sirucic  dead  for  louchinic  it;  which,  for  tht 
present,  spoils  the  solemnity,  and  stops  the  proceedings,  r.  9.  .14. 


1.  A  ND  David  consulted  with  the  cnptains  ot 
_ZjL  thoii.sands  and  hundreds,  and  with  every 
leader.  2.  And  David  said  unto  all  the  conajreo^a- 
tion  of  Isiael,  If  it  seem  t;ood  nnto  yoii,  and  titnt 
it  be  of  the  Lord  our  God,  let  us  send  ahroad  unto 
our  brethren  every  where,  that  are  left  in  all  the 
land  of  Israel,  and  with  them  also  to  the  priests 
and  Levites  wliicit  are  in  their  cities  and  suburbs, 
that  they  may  i;ather  thems(  l\  cs  imlo  iis  :  3.  And 
let  us  bri.iji  aoain  the  ark  of  oiir  (iod  to  us  ;  for 
we  inqniivd  not  at  it  in  tlie  days  of  Saul.  4.  And 
all  the  conjifeo-alion  said  that  they  would  do  so^ 
for  the  tiling'  was  riijjht  in  the  eyes  of  all  liie  peo|)le. 
5.  So  David  o-aihered  all  Israel  too;ether,  from  Sli»- 
hor  of  EgypS  even  unto  the  enteriiio;  of  Hemath, 
to  brino-  the  ark  of  God  from  Kirjath-jearim. 
6*.  And  David  went  \ip,  and  all  Israel,  to  Baalah, 
that  is,  Kirjath-jearim,  uhicli  belonged  to  Judah, 
to  brina:  up  tiience  the  ark  (tf  God  the  Lord,  that 
dwelleth  betiveeti,  tlie  cherubims,  whose  name  is 
called  on  it.  7.  And  they  carried  the  ark  of  God 
in  a  new  cart  out  of  llie  house  of  Abinadab  :  and 
Uzza  and  Aliio  drave  tlie  cart.  8.  And  David 
and  all  Israel  played  before  God  with  all  tlteir 
mijiht,  and  willi  sinu,i:i^,  and  witli  iiarps,  and  with 
psalteries,  and  with  timiMvls,  anil  with  cymbals, 
and  with  trumpets. 

Here  is, 

I.  David's  pious  prop.is'il  to  bring  up  Ihe  ark  of  God  to 
Jerusalem,  that  llie  royal  city  mi.;lit  be  the  /t')/y  city,  r.  1 .  .3. 
This  part  of  the  story  we  had  not  in  Samuel.  We  may  observe  in 
this  proposal, 

1.  That  as  soon  as  David  was  well  seated  on  his  throne,  he  had 
thoughts  concerning  the  ark  of  God  ;  Let  us  bring  that  to  us,  v.  3. 
Two  things  he  aimed  at  herein.  (l.)To  do  honour  to  God,  by 
shewing  respect  to  his  ark,  the  token  of  his  presence.  As  soon  as 
be  had  power  in  his  hand,  he  would  use  it  for  the  advancement 
and  encouragement  of  religion.  Note,  It  ought  to  be  the  first  and 
great  care  of  those  that  are  enriched  and  preferred,  to  honour 
God  with  their  honours,  and  to  serve  him,  and  the  interests  of  his 
kingdom  among  men,  with  their  wealth  and  power.  David  said 
not,  "  What  pompous  thing  shall  f  do  now?"  or.  "  What  pleasant 
thing?'  but,  "  What  pious  thing,  to  have  the  comfort  and  benefit 
of  that  sacred  oracle.  Let  us  bring  it  to  us,  not  only  that  we  may 
be  a  credit  to  it,  Isut  thai  it  iiiav  be  a  blessing  to  us."  They  that 
honour  God,  profit  lliemselves.  Note,  It  is  Ihe  wisdom  of  those 
who  are  setllnc  out  in  Ihe  world,  to  take  God's  ark  with  ll'em, 
aaid  to  make  his  orach's  llieir  counsellors,  and  his  laws  their  rule. 
Those  are  lik<-ly  lo  proceed  in  the  favour  of  God.  who  thus  begin 
in  the  fear  of  God. 

2. That  he  consuUed  \\iih  the  leaders  of  the  people  about  it,  v.\. 
Though    it  was,  witljoft   doubt,  a  i"wy  good  work,  and,  being 


Before  Christ  1048. 


I  CHRONJCLES,  X[II. 


The  Death  of  Uzza. 


ki'i".,  he  haH  aiitlioritv  to  command  the  doing  of  it ;  jet  he  chose 
ra'lier  to  do  it  by  consultation  ;  (1.)  That  he  migiit  shew  respect 
to  the  £;reat  men  of  the  kmgdom,  and  put  honour  upon  liiem. 
Though  thev  made  him  iting,  vet  he  would  not  rule  with  a  liiijh 
ftand  ;  saying,  "  We  will  and  command,  and  it  is  our  royal  plea- 
Fure  that  you  do  so  and  so  ;  and  we  will  be  obeyed  ;"  but,  "  If  it 
te.em  good  to  ynv,  and  you  think  that  the  motion  comes  from  the 
Lord  our  God,  let  us  send  out  orders  for  this  purpose."  No  prince 
'.hat  is  wise  will  covet  to  be  absolute.  The  people's  allegiance  is 
best  secured  bv  taking  their  toncurrence  in  their  representatives. 
Ha|)|iv  then  art  thou,  O  Britain!  (2.)That  he  might  be  advised 
bv  Ihoin  in  the  manner  of  doing  it ;  whether  just  now,  whether 
piibliilv.  David  was  a  very  intelligent  man  himself,  and  yet 
consulted  with  his  captains;  for  in  the  multiltde  of  counsellors 
ihrrr  is  soffti/.  It  is  wisdom  to  make  use  of  the  wisdom  of  others, 
f  3.)  That,  they  joining  in  it,  it  might  pass  the  better  for  a  national 
act,  and  so  might  procure  a  national  blessing. 

3.  That  he  would  have  all  the  people  summoned  to  attend  on 
this  occasion,  iiolh  for  the  honour  of  the  ark,  and  for  the  people's 
satisfaction  and  edification,  v. 2.  Observe,  (1.)  He  calls  the 
common  people  Arc//ire«;  which  bespeaks  his  humility  and  con- 
descension, (notwilhstanding  his  advancement,)  and  the  tender 
concern  he  had  for  Ibeni.  Thus  our  Lord  Jesus  is  not  ashamed 
to  call  his  peo|)le  lirethren,  Heb.2.11.  (2.)  He  speaks  of  the 
people  as  a  renin  -ut  that  was  escaped  ;  Onr  brethren  that  are  left 
in  all  the  Iniirl  of  fsrarl.  They  had  been  under  scattering  provi- 
dences. Their  wars  with  the  Philistines,  and  with  the  house  of 
Saul,  had  wasted  the  couutrv,  and  cut  off  many.  We  now  hope  to 
Bee  an  end  of  these  troubles:  let  them  that  are  left  be  quickened 
by  late  judgments,  and  |ireseiit  mercies,  to  seek  unto  God.  (3.)  He 
takes  care  that  the  priests  and  Levites,  especially,  should  be 
summoned  to  alleml  the  ark  ;  for  it  was  their  province  in  a 
particular  manner.  Thus  Christian  magistrates  should  stir  up 
ministers  to  do  their  dutv,  when  Ihev  see  them  remiss.  (4.)  That 
rII  this  is  upon  supposition,  that  it  is  of  the  Lord  their  God. 
Though  it  should  seem  good  to  you  and  nie,  yet,  if  it  be  not  of  the 
Lord  oitr  God,  we  will  not  do  it.  Whatever  we  undertake,  this 
mnst  be  our  inquirv;  "  Is  it  of  the  Lord  ?  Is  it  agreeable  to  his 
mind?  Can  we  approve  ourselves  to  him  in  it?  May  we  expect 
that  he  will  own  us?"  (.5.)  That  thus  it  was  requisite  they  should 
amend  what  had  been  niniss  in  the  last  reign,  and,  as  it  were, 
atone  for  their  neglect ;  "  For  irr  inquired  not  at  it  in  the  days  of 
Saul;  and  that  was  the  reason  things  went  so  ill  with  us  :  let  that 
original  error  be  amended,  and  then  we  may  hope  to  see  our 
affairs  in  a  better  posture."  Observe,  David  makes  no  peevish 
reflections  upon  Saul.  He  rioes  not  sav,  "  Saul  never  cared  for 
the  ark,  at  least,  in  the  latter  end  of  his  reign  ;"  but,  in  general, 
IVe  inquired  not  at  it  ;  making  hiniylf  with  others  guilty  of  the 
neglect.  It  better  becomes  us  to  judge  ourselves  than  others. 
Humble  good  men  lament  their  own  share  in  national  guilt,  and 
take  shame  to  themselves,  Dan.  9.  5,  <S.'C. 

II.  The  people's  ready  agreement  to  this  proposal :  (v.  4.)  The 
thin(j  was  right  in  the  eyes  of  all  the  people.  Nobody  could  say 
to  the  contrary,  but  that  it  was  a  very  good  work,  and  season- 
nble  ;  so  that  it  was  resolved,  nemtne  contradicente — unanimously, 
that  they  would  do  so.  They  that  prudently  propose  a  good  work, 
and  lead  in  it,  will  perhaps  find  a  more  ready  concurrence  in  it 
than  they  expected.  Great  men  know  not  what  a  great  deal  of 
good  they  are  capable  of  doing  by  their  influence  on  others. 

HI.  The  solemnity  of  bringing  up  the  ark,  (v.  5,  &c.)  which  we 
read  before,  2Sam.C.l,&c.  Here  therefore  we  shall  only 
observe,  l.That  it  is  worth  while  to  travel  far  to  attend  the  ark 
of  God.  They  came  out  of  all  parts  of  the  country,  from  the  river 
nf  Egypt,  the  utmost  part  south,  to  the  entering  of  Hemath,  which 
lay  furthest  north,  (i;.5.)  to  grace  this  solemnity.  2.  That  we 
have  reason  greatly  to  rejoice  in  the  revival  of  neglected  ordi- 
nances, and  the  return  of  the  tokens  of  God's  presence.  When  the 
light  of  religion  shines  out  of  obscurity,  when  it  is  openly  and  freely 
professed,  is  brought  into  reputation,  and  countenanced  by  princes 
and  great  ones,  it  is  such  a  happy  omen  to  a  people  as  is  worthy 


to  be  welcomed  with  all  possible  expressions  of  joy.  3.  When, 
after  long  disuse,  ordmasices  come  io  be  revived,  \i  is  too  coiriuoo 
for  even  wise  and  good  men  to  make  some  mistakes.  Who  would 
have  thought  that  David  would  have  committed  such  an  error  as 
this,  to  carry  the  ark  upon  a  cart?  i'.  7.  Because  the  Philistines  so 
carried  it,  and  a  special  providence  drove  the  carl,  (1  Sara.  6. 12.) 
he  thought  they  might  do  so  too.  But  we  must  walk  by  rule,  not 
by  example,  when  it  varies  from  the  rule  ;  even  those  examples 
which  Providence  has  owned  are  not  to  be  followed,  in  violation 
of  the  rule. 

9.  And  when  they  came  unto  the  threshing-floor 
of  Chidon,  Uzza  put  forth  his  hand  to  hold  the 
ark;  for  the  oxen  stumbled.  10.  .And  the  anger  of 
the  Lord  was  kindled  asrninst  Uzza,  and  he  smote 
him,  because  he  pt^t  his  hand  t)  the  ark :  and 
there  he  died  before  God.  II.  And  David  was 
displeased,  because  tlie  Lord  liad  tnade  a  breach 
upon  Uzza:  wherefore  .'hat  place  is  called  Perez- 
iizza  to  this  day.  lii.  And  David  was  afraid  of 
God  that  day,  sayinu,  How  shall  I  bring  the  ark 
of  God  home  to  lue?  I.".  So  David  brought  not 
the  ark  /tome  to  iiimself  to  the  city  of  David,  but 
carried  it  aside  into  the  house  of  Obed-edom  the 
Gittite.  14.  And  the  ark  of  God  remained  with 
the  family  of  Obed-edom  in  his  house  three 
months.  And  the  Lord  blessed  the  house  of 
Obed-edom,  and  all  that  he  had. 

This  breach  upon  Uzza,  which  caused  all  the  joy  to  cease,  we 
I  ad  an  account  of,  2Sam.(>.  6,  Ac. 

1.  Let  the  sin  of  Uzza  warn  us  all  to  take  heed  of  presumption, 
lashness,  and  irreverence,  in  dealing  about  holy  things,  («. 9.) 
and  not  to  think  that  a  good  intention  will  justify  a  bad  action. 
In  our  communion  \\i\\\  Ciod,  we  must  carefully  watch  over  our 
own  hearts,  lest  familiarity  breed  contempt,  and  we  think  God  is 
any  wav  beholden  to  us. 

2.  Let  the  punishment  <.f  ITzza  con\ince  us  that  the  God  with 
whom  we  have  to  do  is  a  jealous  (iod.  His  death,  like  th'*  of 
Nadab  and  Abiliu,  |iroclaims  aloud  that  God  will  be  sanctified  in 
those  that  come  nigh  vnto  him,  (Lev.  10. 3.)  ai.d  that  the  nearer 
they  are  to  him,  the  more  displeased  he  is  with  llieir  presump- 
tions. Let  us  not  dare  to  trifle  with  God  in  our  approaches  to 
him;  and  yet  let  us,  through  Christ,  come  boldly  to  the  throne  of 
grace;  for  we  are  uuder  the  dispensation  of  liberty  and  grace, 
not  of  bondage  and  terror. 

3.  Let  the  damp  this  gave  lo  the  joy  of  Israel  be  a  memorandum 
to  us,  always  to  rejoice  with  t:xin!;ling,  and  to  serve  the  Lord  with 

fear,  even  then  when  we  serve  him  ivith  gladness. 

4.  Let  David's  displeasure,  upon  this  ocrnsion,  caution  us  to 
take  heed  to  our  spirits,  wb.en  we  are  under  divine  rebukes,  lest, 
instead  of  submitting  to  Go.l,  we  (piarrel  with  him.  If  God  be 
angry  with  us,  shall  we  dare  be  angry  wilh  him  ? 

5.  Let  the  slop  tlius  put  to  the  solemnity  caution  us  not  to  be 
driven  off  from  our  duty  by  those  providences  which  are  onlj 
intended  to  drive  us  from  our  sins.  David  should  have  gone  on 
with  this  work,  notwithstanding  the  breach  made  upon  Uzza;  sa 
might  the  breach  have  been  made  up. 

Lastly,  Let  the  blessing  which  tiie  ark  brought  with  it  to  the 
house  of  Obed-edom  encourage  us  to  welcome  God's  ordinance* 
into  our  houses,  as  those  that  believe  the  ark  is  a  guest  nobod}| 
shall  lose  by ;  nor  let  it  be  the  less  precious  to  us,  for  its  beinj 
to  some  a  stone  of  stumbling,  and  a  rock  of  offence.  If  the 
gospel  be  to  some  a  savour  of  death  unto  death,  as  the  ark 
was  to  Uzza,  yet  let  us  receive  it  in  the  love  of  it,  and  it  will  he 
to  us  a  savour  of  life  unto  life. 


Before  Clirist  10  if. 


I  CHRONICLES.  XIV,  XV. 


riie  Defeat  of  the  Pfiilistinea 


CHAP.  XIV. 

^.  this  chapfrr,  tfe  hare,  I.  Daviil's  khigdom  cs/niili'sftcrf,  p.  1,2.  II.  His 
jaiuihj  tiUilt  up,  V.3..T.  III.  His  ciiemies,  (he  I'liilistines,  routed  in  two 
fcmpaigns,  t'.8..17.     This  is  repeated  here  from  2Sain.  S.  ll,<Sfc. 

l.l^TOW  Hiram  king  of  Tyre  sent  jnessengers 
l,^  to  David,  and  timber  of  cedars,  with  masons 
and  carpenters,  to  biiilii  him  an  iiouse.  2.  And 
David  perceived  that  tlie  Lord  had  confirmed  him 
king  over  Israel,  for  his  kingdom  was  lifted  up  on 
high,  because  of  his  people  Israel.  3.  And  David 
took  more  wives  at  Jerusalem:  and  David  begat 
more  sons  and  daughters.  4.  Now  these  are  the 
names  of  his  children  which  he  had  in  Jerusalem; 
Shammua,  and  Shobab,  Nalhan,  and  Solomon, 
.5.  And  Ibhar,  and  Elishua,  and  Elpalet,  6.  And 
Nogah,  and  Nepheg,  and  Japhia,  7.  And  Elishama, 
and  Beehada,  and  Eliphalet. 

We  may  oljserve  here, 

1.  Tliere  is  no  man  that  has  such  a  sufficiency  in  himself,  but  he 
has  need  of  his  neighbours,  and  has  reason  to  be  thankful  for  their 
help.  David  had  a  very  large  kingdom,  Hiram  a  very  little  one; 
yet  David  cannot  build  him  a  house  to  his  mind,  unless  Hiram 
furnish  him  both  workmen  and  materials,  (p.  1.)  which  is  a 
reason  why  we  should  despise  none,  but,  as  we  have  opportunity, 
be  obliging  to  all. 

2.  It  is  a  great  satisfaction  to  a  wise  man,  to  he  settled,  and  to  a 
good  man,  to  see  the  special  providence  of  God  in  his  settlement. 
The  people  had  made  David  king;  but  he  could  not  be  easy,  nor 
think  himself  happy,  till  he  perceived  that  (he  Lord  had  confirmed 
him  king  over  Israel,  c,  1.  Who  shall  unfix  me,  if  God  hath 
fixed  me  ? 

3.  We  must  look  upon  all  our  advancements  as  designed  for  our 
uspfulnoss.  David's  kingdom  uas  lifted  tip  on  /liglt,  not  for  his  own 
sake,  that  he  might  look  great;  but  because  of  his  people  Israel, 
that  he  might  be  a  guide  and  protector  to  them.  We  arc  time- 
fore  blessed,  that  we  may  be  blessings.  See  Gen.  12.2.  We  are 
not  born,  nor  do  we  live,  for  ourselves. 

4.  It  is  hard  to  thrive,  and  not  grow  secure  and  indulgent  to  the 
flesh.  It  was  David's  infirmity,  that,  when  he  was  settled  in  his 
kingdom,  he  took  more  wives;  (c.S.)  yet  the  numerous  issue  he 
had,  added  to  his  honour  and  sti-ength.  Lo,  children  are  a 
heritage  of  the  Lord.  We  had  an  account  of  David's  children, 
not  only  in  Samuel,  but  in  this  book,  ci'i.  3. 1,  Arc.  and  now  here 
asain ;   for  it  was  their  honour  to  have  such  a  father. 


8.  And  when  the  Philistines  heard  that  David  was 
anointed  king  over  all  Israel,  all  the  Philistines  went 
up  to  seek  David:  and  David  heard  of  it,  and  went 
out  against  them.  9.  And  the  Philistines  came 
and  spread  themselves  in  the  valley  of  Repliaim. 

10.  And  David  inquired  of  God,  saying,  Shall  I 
go  up  against  the  Philistines?  and  wilt  thou  deliver 
them  into  mine  hand?  And  the  Lord  said  unto 
him,  Go  up,  for  I  will  deliver  them  into  thine  hand. 

11.  So  they  came  up  to  Baal-perazim,  and  David 
smote  them  there.  Tlien  David  said,  God  hath 
broken  in  upon  mine  enemies  by  mine  hand  like 
'.he  breaking  forth  of  waters:  therefore  they  called 
the  name  of  that  place    Paal-pcrazira.      12.  Aadj 


when  they  had  left  their  gods  there,  David  gave  a 
commandment,  and  they  were  burnt  with  fire. 
1.3.  And  the  Pliiiislines  yet  again  spread  themselves 
abroad  in  the  valley.  14.  Therefore  David  inquired 
again  of  God;  and  God  said  unto  him.  Go  not  up 
after  them;  turn  away  from  them,  and  come  upon 
them  over  against  the  mulberry-trees.  15.  And  it 
shall  be,  when  thou  shall  hear  a  sound  of  goitig  in 
the  tops  of  the  mulberry-trees>  that  then  thou  shall 
go  out  to  battle:  for  God  is  gone  forth  before  thee 
to  smite  the  host  of  the  Philistines.  16,  David 
therefore  did  as  God  coinmanded  him:  and  they 
smote  the  host  of  the  Philistines,  from  Gibeou 
even  to  Gazer.  17.  And  the  fame  of  David  went 
out  into  all  lands;  and  the  Lord  brought  the  fear 
of  him  upon  all  nations. 

This  narrative  of  David's  triumph  over  the  Philistines,  is  n>acU 
the  same  with  that,   2  Sam.  5. 17,  &c. 

1.  Let  the  attack  which  the  Philistines  made  upon  David,  for- 
bid us  to  be  secure  in  any  settlement  or  advancement,  and  engage 
us  to  expect  molestation  in  this  world.  When  we  are  most  easy, 
something  or  other  may  come  to  be  a  terror  or  vexation  to  us. 
Christ's  kingdom  will  thus  be  insulted  by  the  serpent's  seed, 
es|)ecially  when  it  makes  any  advances. 

2.  Let  David's  inquiry  of  God,  once  and  again,  upon  occasion 
of  the  Philistines'  invading  him,  direct  us  in  all  our  ways  to 
acknowledge  him,  in  distress  to  fly  lo  him,  when  we  are  wronged, 
to  appeal  to  him,  and  when  we  know  not  v^hat  to  do,  to  ask 
counsel  at  his  oracles,  to  put  ourselves  under  his  conduct,  and  to 
beg  of  him  to  shew  us  the  right  wav. 

3.  Let  David's  success  encourage  us  to  resist  our  spiritual 
enemies,  in  observance  of  divine  directions,  and  in  dependence  on 
divine  strength.  Resist  the  Devil,  and  he  shall  fly  as  the  Philis- 
tines did  before  David. 

4.  Let  the  sound  of  the  going  in  the  tops  of  the  mulberry-trees, 
direct  us  to  attend  God's  motions,  both  in  his  providence  and  in 
the  influence  of  his  Spirit.  When  we  perceive  God  to  go  before, 
let  us  gird  up  our  loins,  gird  on  our  armour,  and  follow  him. 

5.  Let  David's  burning  the  gods  of  the  Philistines,  when  they 
fell  into  his  hands,  teach  us  a  holy  indignation  against  idolatry, 
and  all  the  remains  of  it. 

6.  Let  David's  thankful  acknowledgment  of  the  hand  of  God 
in  his  successes,  direct  us  to  bring  all  our  saci' fices  of  praise  to 
God's  altar.  Not  unto  us,  0  Lord,  not  unto  us,  but  to  thy  name 
give  glory. 

Lastly.  Let  the  name  of  David,  not  only  in  his  own  kingdom, 
but  among  his  neighbours,  be  looked  upon  as  a  type  and  figure  ot 
the  exalted  honour  of  the  Son  of  David;  (f.  17.)  The  fame,  oj 
David  went  out  into  all  lands;  he  was  generally  talked  of,  and 
admired  by  all  people,  and  the  Lord  broxight  the  fear  of  him  vpon 
all  nations.  All  looked  upon  him  as  a  formidable  enemy,  and  a 
desirable  allv.  Thus  has  God  highly  exalted  our  Redeemer,  and 
given  him  a  name  above  every  name. 


VOL.  11. 


CHAP.  XV. 

The  hriupiii^  in  nf  the  ark  to  the  city  of  David,  was  a  very  good  tt-ovk;  it  tra% 
resntred  «;ioh,  ch.  13.  3.  and  attempted,  but  not  per/eeted ;  it  lay  by  tlic  waj 
iu  the  Unuxe  of  Ot/ed-edom.  Now  this  chapter  gives  us  an  account  ot  tlri 
completive  of  that  good  work.  I.  How  it  was  done  more  regularly  than  In  fore, 
1 .  A  place  was  prepared  for  it,  p.  1 .  2.  The  priests  were  ordard  lo  carry 
it,  V.2. .  15.  S.  The  Leiites  had  their  offices  assigned  l\em  in  attending  oa 
it,  t'.  U5..2I.  //.  How  it  was  done  more  successfully  than  brfure.  r.  2."i. 
1.  77if  Lcrites  made  no  mistake  in  their  work,  r.  26.     2.  David  and  tU 


p--.n*jle  m»;i  with  no  damp  upon  their  joy,  v.  27,  28. 
t}mul,  it  itas  nothing,  v.  29. 


As  for  Ulichal's  de.tpisi:}i 


Before  Christ  1047. 


I  CHRONICLES,  XV. 


Tlie  Removal  of  the  Ark. 


1.  A  ND  David  made  him  houses  in  the  city  of 
XjL  David,  and  prepared  a  place  for  the  ark  of 
God,  and  pitched  for  it  a  tent.  2.  Then  David 
^aid,  None  ought  to  carry  the  ark  of  God  but  the 
Levites;  for  them  hath  the  Lord  chosen  to  carry 
the  ark  of  God,  and  to  minister  unto  him  for 
rver.  .3.  And  David  gathered  all  Israel  together 
lo  Jerusalem,  to  bring  up  the  ark  of  the  Lord 
unto  his  place,  Avhich  he  had  prepared  for  it. 
4.  And  David  assembled  the  children  of  Aaron,  and 
the  Levites:  5.  Of  the  sons  of  Kohath;  Uriel  the 
chief,  and  his  brethren  an  hundred  and  tv\'enty: 
(').  Of  the  sons  of  Merari;  Asaiah  the  chief,  and 
his  brethren  two  hundred  and  twenty:  7.  Of  the 
sons  of  Gershom;  Joel  the  cliief,  and  his  brethren 
an  hundred  and  thirty  :  8.  Of  the  sons  of  Eliza- 
phan;  Shemaiah  the  chief,  and  his  bretliren  two 
hundred:  9.  Of  the  sous  of  Hebron;  Eliel  tlie 
rliief,  and  his  brethren  fourscore:  10.  Of  the  sons 
/>f  Uzziel;  Amminadab  the  chief,  and  his  brethren 
;in  hundred  and  twelve.  11.  And  David  called 
for  Zadok  and  Abiathar  tlie  priests,  and  for  the 
Levites,  for  Uriel,  Asaiah,  and  Joel,  Shemaiah, 
and  Eliel,  and  Amminadab,  12.  And  said  unto 
tliem.  Ye  are  tlie  cliief  of  the  fathers  of  tlie  Levites  : 
sanctify  yourselves,  both  ye  and  your  brethren, 
rhat  ve  may  bring  up  the  ark  of  the  Lord  God  of 
Israel  unto  the  place  that  I  have  jjrepared  for  it. 
13.  For  l)ecause  ye  did  it  not  at  tlie  first,  the  Lord 
our  God  made  a  breat'h  upon  us,  for  that  we 
sought  him  not  after  the  due  order.  14.  So  the 
pi'iests  and  the  Levites  sanctified  themselves,  to 
bring  up  the  ark  of  the  Lord  God  of  Israel. 
15.  And  the  children  of  the  Levites  bare  the  ark 
of  God  upon  their  shoulders  witii  the  staves 
thereon,  as  Moses  commanded,  according  to  the 
word  of  the  Lord.  16.  And  David  spake  to  the 
chief  of  the  Levites  to  appoint  their  i)relliren  to 
be  the  singers  with  instruments  of  music,  psalteries, 
and  harps,  and  cymbals,  sounding,  by  lifting  up 
the  voice  with  joy.  17.  So  the  Levites  appointed 
Heman  the  son  of  Joel ;  and  of  his  brethren, 
Asaph  the  son  of  Berechiah  ;  and  of  the  sons  of 
Merari  their  brethren.  Ethan  the  son  of  Knshaiah; 
18.  And  with  them  tiieir  Iirethren  of  the  second 
degree,  Zechariah,  Ben,  and  .laa^iel,  and  Shemi- 
ramoth,  and  Jehiel,  and  Unni,  Eliab,  and  Benaiah, 
and  Maaseiah,  and  Mattithiah,  and  Eiipheleh, 
and  Mikneiah,  and  Obed-edom,  and  Jeiel,  the 
porters.  19.  So  the  singers,  Heman,  Asaph,  and 
Ethan,  were  appointed  to  sound  with  cymbals  of 
brass;  20.  And  Zechariah,  and  Aziel,  and  She- 
miramoth,  and  Jehiel,  and  Unni,  and  Eliab,  and 
Maaseiah,  and  Benaiah,  with  psalteries  on  Ala- 
moth;      21.  And    Mattithiah,    and    Eiipheleh,    and  ||  tlie  law,  v.  is!^     Note.  Many  ttiat  are  very  remiss  in  their  du»j 


Mikneiah,  and  Obed-edom,  and  Jeiel,  and  Azziali, 
with  harps  on  the  Sheminith  to  excel.  22.  And 
Chenaniah,  chief  of  the  Levites,  ivm  for  song:  he 
instructed  about  the  song,  because  he  was  skilful. 
23.  And  Berachiah  and  Elkauah  ivere  door- 
keepers for  the  ark.  24.  And  Shebaniah,  and 
Jelioshaphat,  and  Nethaneel,  and  Amasai,  and 
Zechariah,  and  Benaiah,  and  Eliezer,  the  priests, 
did  blow  with  the  trumpets  before  the  ark  of  God: 
and  Obed-edom  and  Jehiah  tcere  door-keepers  for 
the  ark. 

Preparation  is  lierc  made  for  tlie  bringing  of  tlie  arlc  Iionie  to 
llie  city  of  David,  from  tlie  JKmse  of  01)ed-edom.  It  is  here 
owned  that  in  the  former  attempt,  though  it  was  a  very  good 
work,  and  in  it  they  snufjlit  God,  yet  they  sought  hininot  after  the 
live  order,  t!.  13.  "  We  did  not  go  about  our  work  considerately; 
and  therefore  we  sped  so  ill."  Note,  1.  It  is  not  enough  that  we 
do  that  which  is  good,  but  we  must  do  it  well;  nor  enough  thai 
we  seek  God  in  a  due  oriiin^iiue,  but  we  must  seek  him  in  a  due 
order.  2.  When  we  have  suffej-cd  for  our  irregularities,  we  must 
learn  thereby  to  be  more  regular;  then  we  answer  the  end  of 
chastisement. 

Let  us  see  how  the  matter  was  mended. 

1.  David  now  prepared  a  place  for  llie  reception  of  the  arlf, 
before  he  brought  it  to  him;  and  ibiis  lie  sought  in  tlie  due  order. 
He  had  not  time  to  builil  a  Imiisc,  but  he  pitched  a  tent  for  it; 
(i'.  1.)  probably,  according  to  (lie  pattern  shewed  to  Moses  in  the 
mount,  or  as  near  it  as  mig;lit  be,  of  ciirlains  and  boards.  Observe, 
When  he  made  houses  for  himself  in  (lie  cilv  of  Dnvid,  he  prepared 
a  place  for  the  ark.  Note,  Wherever  we  build  for  ourselves, 
we  must  be  sure  to  make  room  for  (lOffs  ark,  for  a  church  in 
the  house. 

2.  David  now  ordered  fliat  llie  Levifes  or  priests  should  carry 
the  ark  upon  their  shoulders.  Now  he  bethought  himself  of  that 
which  be  could  not  but  know  before,  lliat  none  outjht  to  cany  the 
ark  h)il  the  Lcvitrs,  v. 2.  The  Kohalhites  carried  it  in  their 
oidinarv  marches,  and  therefore  had  no  wagons  allotted  thcui, 
because  their  work  was  to  hear  vpon  their  .shoulders.  Numb.  7.  9. 
But,  upon  exIraordiiKiry  occasions,  as  when  they  passed  Jordan, 
and  compassB.'l  Jericho,  the  priests  carried  it.  This  rule  was 
express,  and  vet  David  himself  forgot  it,  and  put  the  ark  upon  a 
carl.  Note,  Even  Ibey  that  are  very  knowing  in  the  word  ol 
God,  vet  have  it  not  always  so  ready  to  them  as  were  to  he 
wished,  when  tliey  have  occasion  to  use  it.  Wi«e  and  good  men 
may  be  guiltv  of  an  oversight,  which,  as  soon  as  they  are  aware 
of,  they  will  correct.  David  does  not  go  about  to  justify  what 
had  been  done  amiss,  nor  to  lay  the  blame  on  others,  but  owns 
himself  guilty,  with  others,  of  not  seeking  God  in  a  due  order, 
and  now  takes  care  not  only  to  smnmon  the  Levites  to  the 
solemnitv,  (as  he  did  all  Israel,  r.3.  and  had  done  before,  ch.  13.2.) 
but  to  see  that  they  were  assembled,  {v.  4.)  especially  the  sons  of 
Aaron,  t).  11.  To  Ihem  he  gives  that  solemn  charge,  (r.  12.)  Ye 
are  the  chic/  of  the  fathers  of  the  Leeites,  therefore  brincf  up  the 
ark  of  the  Lord.  It  is  expected  that  those  who  are  advanced 
above  others  in  dignity,  go  before  others  in  duty  ;  "  You  are  the 
chief,  and  therefore  more  is  expected  from  you  than  from  others, 
both  by  way  of  farvice  yourselves,  and  influence  on  the  rest. 
You  did  it  not  at  first,  neither  did  your  duty  yourselves,  nor  took 
care  to  instruct  us;  and  we  smarted  for  it,  the  Lord  made  a  breach 
vpon  lis.  We  have  all  smarted  for  your  neglect:  this  has  been  by 
your  means;'  (see  Mai.  1. 9.)  "therefore  sanctify  yourselves, 
and  mind  your  business."  When  those  that  suffered  for  doing 
ill,  thus  learn  to  do  better,  the  correction  is  well  bestowed. 

3.  The  Levites  and  priests  were  sanctified  themselves,  (.".14.^ 
and  were  ready  to  carry  the  ark  on  their  shoulders,  according  to 


Before  Christ  1042. 


I  CHRONICLES,  XV,  XVI. 


The  Rer.ioval  of  the  Ark. 


if  they  were  but  faillifiilly  told  of  it,  would  reform,  ajid  do  better. 
The  breach  upon  Uzzi  made  the  priests  more  careful  to  sanctify 
themselves,  that  is,  to  cleanse  themselves  from  all  ceremonial 
itollution,  and  to  compose  themselves  for  the  solemn  service  of 
God,  so  as  to  strike  a  reverence  upon  the  people.  Some  are 
made  examples,  that  others  may  be  made  exemplary,  and  very 
cautious. 

4.  Officers  were  appointed  to  be  ready  to  bid  the  ark  welcome, 
wilh  all  possible  expressions  of  joy,  e.  16.  David  ordered  the 
chief  of  the  Levites  to  nominate  those  that  they  kuew  to  be 
proficients  for  this  service.  Heman,  Asaph,  and  Ethan  were  now 
first  ap|X)inted,  v.\l.  They  undertook  to  sound  wilh  cymbals, 
(r.  19.)  others  with  psalteries,  (i'.20.)  others  with  harps,  on  the 
Shcminitli,  or  eighth,  eight  notes  hin;her  or  lower  than  the  rest, 
according  to  the  rules  of  concert,  c.21.  Some  that  were  priests, 
blew  with  the  trumpet,  (p.  24.)  as  was  usual  at  the  removal  of  the 
ark,  (Numb. 10. 8).  and  at  solemn  feasts,  Ps.ni.3.  And  one  was 
appointed  for  song,  (u.  22.)  for  he  was  skilful  in  it,  could  sing  well 
himself,  and  instruct  others.  Note,  As  every  man  has  received 
the  gift,  so  he  ought  to  minister  ihe  same,  1  Pet.  4. 10.  And 
those  that  excel  in  any  endowment,  should  not  only  use  it  for  the 
commnn  good  themselves,  but  teach  others  also,  and  not  grudge 
to  make  others  as  wise  as  themselves.  This  way  of  praising  God 
by  musical  instruments  had  not  hitherto  been  in  use:  but  Dnvid, 
being  a  prophet,  instituted  it  by  divine  direction,  and  added  it  to 
the  other  carnal  ordinances  of  that  dispensation,  as  the  apostle 
calls  them,  Hcb.9. 10.  The  New  Testament  keeps  up  singing 
of  psalms,  but  has  not  appointed  church-music.  Some  were 
appointed  to  be  porters,  (u.  18.)  others  door-keepers  for  the  ark, 
(t».  23,  24.)  and  one  of  them  was  Obed-edom,  who  reckonerl  it,  no 
doubt,  a  place  of  honour,  and  accepted  it  as  a  recompence  for  the 
entertainment  he  had  given  to  Ihe  ark.  He  had  been,  for  three 
months,  house-keeper  to  the  ark,  and  indeed  its  landlord.  But 
when  he  might  not  be  so  any  longer,  such  an  affection  had  he  for 
it,  that  he  was  glad  to  be  its  door-keeper. 

25.  So  David,  and  the  elders  of  Israel,  and  the 
captains  over  thousands,  went  to  brinp;  up  the  ark 
of  the  covenant  of  tlie  Lord,  out  of  llie  house  of 
Obed-edom,  with  joy.  26.  And  it  came  to  pass, 
when  God  helped  the  Levites  tliat  bare  the  ark  of 
the  covenant  of  the  Loud,  that  tliey  offered  seven 
bullocks  and  seven  rams.  27.  And  David  7cas 
clothed  with  a  robe  of  fine  linen,  and  all  the  Levites 
that  bare  the  ark,  and  the  singers,  and  Chenaniah 
the  master  of  the  song,  with  the  singers:  David 
also  /tad  upon  him  an  ephod  of  linen.  28.  Thus 
all  Israel  brought  up  the  ark  of  the  covenant  of  the 
Lord  with  shouting,  and  with  sound  of  the  cornet, 
and  with  trumpets,  and  with  cymbals,  making  a 
noise  with  psalteries  and  harps.  29.  And  it  came 
to  pass,  as  the  ark  of  the  covenant  of  the  Lord 
came  to  the  city  of  David,  that  Michal  the  daugh- 
ter of  Saul,  looking  out  at  a  window,  saw  king 
David  <lancing  and  playing:  and  she  despised  him 
in  her  heart. 

All  tilings  being  got  ready  for  the  carrying  of  the  ark  to  the  city 
of  David,  and  its  reception  there,  we  have  here  an  account  of 
(he  solemnity  of  its  conveyance  thither  from  the  house  of  Obed- 
edom. 

1.  God  helped  the  Levites  that  carried  it.  The  ark  was  no  very 
great  burthen,  lliiat  they  who  carried  it  needed  aiiv  extraordinary 
hflp.  But,  (1.)  It  is  good  to  take  notice  of  the  assistance  of  the 
Divine  Providence,  even  in  those  things  that  fall  williin  the  compass 


of  our  natural  powers:  if  God  did  not  help  us,  we  could  not  stir  a 
step.  (2.)  In  all  our  religious  exercises,  we  must  particularly 
derive  help  from  Heaven.  See  Acts,  26.  22.  All  our  siifficicjjcv  fcr 
holy  duties  i?  from  God.  (3.)  The  Levites,  perhaps,  remembeiing 
the  breach  upon  Uzza,  were  ready  to  tremble  when  they  took  iiji 
the  ark;  but  God  helped  them,  that  is,  he  encouraged  them  to 
it,  silenced  their  fears,  and  strengthened  their  faith.  (4.)  God 
helped  them  to  do  it  decently  and  well,  and  without  making  any 
mistake.  If  we  perform  any  religious  duties,  so  as  to  escape 
a  breach,  and  come  off  wilh  our  lives,  we  must  own  it  was  Goo 
that  helped  us;  for  had  we  been  left  to  ourselves,  we  should  have 
been  guilty  of  some  fatal  miscarriages,  God's  ministers,  that  liear 
the  vessels  of  the  Lord,  have  special  need  of  divine  help  in  their 
ministrations,  that  God  in  them  may  be  glorified,  and  his  church 
edified.  And  if  God  help  the  Levites,  the  people  have  the  benefit 
of  it. 

2.  When  they  experienced  the  tokens  of  God's  presence  wilh 
them,  they  offered  sacrifices  of  praise  to  him,  «.  26.  This  also  he 
hclpe<l  them  to  do.  They  offered  these  bullocks  and  rams, 
perhaps,  by  way  of  atonement  for  the  former  error,  that  that  might 
not  now  be  remembered  against  them,  as  well  as  by  way  of  ac- 
knowledgment for  Ihe  help  now  received. 

3.  There  were  great  expressions  of  rejoicing  used;  the  sacred 
music  played,  Davi<l  danced,  the  singers  sang,  and  the  common 
people  shouted,  jj. 27, 28.  This  we  had  l)efcre,  2  Sam.6. 14, 15. 
Learn  hence,  (1.)  That  we  serve  a  good  Master,  who  delights  to 
have  his  servants  sing  at  their  work.  (2.)  That  time'  of  public 
reformation  are,  and  should  be,  times  of  public  rejoicing.  Those 
are  unworthy  of  the  ark,  that  are  not  glad  of  it.  (3.)  It  is  not 
any  disparagement  to  the  greatest  of  men  to  shew  themselves 
Kealous  in  Ihe  acts  of  devotion.  Michal  indeed  despised  David, 
fi'. 29.)  but  her  despising  him  did  not  make  him  at  all  despicable; 
he  did  not  regard  it  himself,  nor  did  any  that  were  wise  and  good 
(and  why  should  we  covet  the  esteem  of  any  but  such?)  think  the 
worse  of  him. 


CHAP.  XVI. 

This  clw]>tcr  concludes  that  great  affair  of  the  settlement  of  the  ark  in  the  roi/vt 
city,  anil,  with  it,  the  settlement  of  the  public  worship  of  God  during  the  reig^ 
of  Ar/nu-  Darid.  Here  is,  I.  The  solemnity  icith  which  the  ark  mas  fixed, 
r.  1 .  .0.  //.  The  psalm  David  gave  to  be  sung  on  this  occasion,  p.  T.  .36. 
///.  The  Setting  of  the  constant  tcorship  of  God  in  order,  thenc^oricard, 
r.3r..43. 


1.  ^O  they  brought  the  ark  of  God,  and  set  it  in 
^  the  midst  of  the  tent  that  David  had  pitch- 
ed for  it:  and  they  offered  burnt  sacrifices  and 
peace-offerings  before  God.  2.  And  when  David 
had  made  an  end  of  offering  the  burnt  offerings 
and  the  peace-offerings,  he  blessed  the  people  in 
the  name  of  the  Lord.  3.  And  he  dealt  to  every 
one  of  Israel,  both  man  and  woman,  to  every  one 
a  loaf  of  bread,  and  a  good  piece  of  flesli,  and  a 
flagon  of  ivhie.  4.  And  he  appointed  certain  of 
the  Levites  to  minister  before  the  ark  of  the  Lord, 
and  to  record,  and  to  thank  and  praise  the  Lord 
God  of  Israel:  5.  Asaph  the  chief,  and  next  to 
him  Zechariah,  Jeiel,  and  Shemiramolh,  and  Je- 
hiel,  and  Mattithiah,  and  Eliab,  and  Beiiaiah,  and 
Obed-edom:  and  Jeiel  with  psalteries  and  wilh 
harps;  but  Asaph  made  a  sound  with  cymbals; 
6.  Benaiah  also  and  Jahaziel  the  priests  with 
trumpets  continually  before  the  ark  of  the  covenant 
of  God. 


Befcre  Cluist  1045. 


I  CIIROMCLES,  XVI. 


David's  Psalm  of  Praise. 


It  \\;\s  a  s;l"iri()ns  day  wlxii  ilie  ark  of  God  was  safely  lodged  in  |  19,  When  ye  were  bill  few,  even  a  few,  and  strangers 

in  it.  20.  And  tr/ien  they  wenl  from  nation  t« 
nation,  and  from  one  kingdom  to  another  peoplej 
21.  Hesnffered  no  man  to  do  ihem  wrong:  yea,  ha 
reproved  kings  for  tlieir  sakrs,  22.  Sai/in<r,  Touch 
not  mine  anointed,  and  do  my  prophets  no  harm. 
23.  Sing  nnto  tiie  Lord,  all  the  earth;  sliew  forth 
from  day  today  Ids  salvation.  24.  Declare  Ids  glory 
among  the  heathen;  his  marvellous'works  among 
ail  nations.  25.  For  great  is  the  Lord,  and  greatly 
to  be  praised  :  he  also  is  to  be  feared  above  all 
gods.  20.  For  all  the  gods  of  the  people  art 
idols:  but  the  Lord  made  the  heavens.  27.  Glory 
and  hononrfl/^in  his  presence;  strength  and  glad- 
ness are  mi  his  place.  28.  Give  unto  the  Lord, 
ye  kindreds  of  the  people,  give  unto  the  Lord 
glory  and  strength.  29.  Give  nnto  the  Lord  the 
glory  (hie  nnto  his  name  :  bring  an  offering,  and 
come  before  him  :  worship  the  Lord  in  the  beauty 
of  holiness.  30.  Fear  before  him,  all  the  earth: 
the  world  also  shall  be  stable,  that  it  be  not  moved. 
31.  Let  the  heavens  be  glad,  and  let  the  earlii 
rejoice  :  and  let  men  say  among  the  nations.  The 
Lord  reignelh.  32.  Let  the  sea  roar,  and  the 
fulness  thereof:  let  the  fields  rejoice,  and  all  that 
is  I  herein.  33.  Then  sliall  the  trees  of  the  wood 
sing  ovil  at  the  presence  of  the  Lord,  because  he 
cometh  to  judge  the  earth.  34.  O  give  thanks  to 
the  Lord,  for  /le  is  good  ;  for  his  mercy  endureth 
for  ever.  35.  And  .say  ye.  Save  us,  O  God  of  our 
salvation,  and  gather  us  together,  and  deliver  us 
from  the  heathen,  that  we  may  give  thanks  to  thy 
holy  name,  and  glory  in  thy  praise.  30.  Blessed 
be  the  Lord  God  of  Israel  for  ever  and  ever.  And 
all  the  people  said.  Amen,  and  praised  the  Lord. 


Ihe  tenJ  Da\)il  had  |i)ltlicd  for  it.  That  good  man  liad  his  heart 
mucli  upon  it,  could  not  sleep  tontentedly  till  it  was  done, 
Ps.  13'2.  4.  The  tircimistancrs  of  the  ark  were  now,  1.  Better  thiin 
what  ihfv  hnd  heen.  Il  had  i)een  olisinre  in  a  counlrv-tovvn,  in 
the  fiflds  of  the  >voo<l  ;  now  it  is  removed  to  a  puhlic  place,  to  Ihe 
roval  cilv,  ^^here  all  might  have  resort  to  it.  It  had  heen  neglected, 
as  a  desfiised  hroUen  ves&el  ;  now  it  is  atlendeil  witli  veneration, 
and  (iod  is  inquired  of  hv  it.  It  had  horrowed  a  room  in  a 
priiale  house,  which  it  enjoyed  hv  Ihe  5:;ood-will  of  an  individnai; 
now  it  hss  a  hahilalion  of  its  own,  entire  to  itself,  is  set  in  Ihe 
midst  of  il,  and  nol  crowded  into  a  corner.  Note,  Though  God's 
word  and  ordinances  may  he  clouded  and  eclipsed  for  a  time,  they 
»hall  at  lenglh  shine  ont  of  ob^ciirily.  Yet,  2.  Thev  were  much 
short  of  what  was  intended  in  the  ne\t  reian,  when  the  temjjle  was 
to  he  litiilt.  This  was  lint  a  lent,  a  piior  mean  <lwelling;,  yet  this 
was  Ihe  lahcrnacle,  the  tem|)le,  which  David,  in  his  psalms,  often 
»peaks  of  with  so  much  affection.  David,  who  pitched  a  tent  for 
the  ark,  and  continued  -steadfast  to  il,  did  far  heller  than  Solomon, 
who  hnilt  a  temple  ^.)r  it,  and  vet,  in  his  laller  end,  turned  his  hack 
upon  it.      The  chnrch's  poorest  times  were  it  ])iiiest. 

Now  David  is  easv  in  his  mind  ;  tl.e  ark  is  fixed,  and  fixed  near 
him.      Now  see  how  he  takes  care, 

(l.)Tliat  God  have  Ihe  e,\o\-\;  of  il.  Two  ways  he  gives  him 
honour  sipon  this  occasion  ;  [  I.]  By  sacrifices  ;  {v.  1.)  burnt-offer- 
ings, in  adoration  of  his  perfections;  peace-offerings,  in  acknow- 
ledgment of  his  favours.  ['2.]  By  songs  ;  he  appointed  Leviles  to 
record  this  story  in  a  song  for  Ihe  henefit  of  others,  or  to  celebrate 
it  themselves,  hy  thanking  and  ■praising  the  God  oj  Israel,  v.  4. 
All  our  rejoicings  must  express  themselves  in  thanksgivings  to 
Him  from  whom  all  our  comforts  are  received. 

(2.)  That  the  people  have  the  joy  of  it.  They  shall  fare  the 
belter  for  this  day's  solemnity  ;  [or  he  arives  them  all  what  was 
worth  coming  for,  a  royal  treat,  in  honour  of  the  day;  (v. 3.)  in 
which  'iavid  shewed  himself  generous  to  his  suhjects,  as  he  had 
found  God  gracious  to  him.  They  whose  hearts  are  enlarged 
with  holy  joy  sheidd  shew  it  hy  being  open-handed.  But  (which 
was  far  heiler)  he  gave  them  also  a  blessing  in  the  name  of  tite 
Lard,  as  a  father,  as  a  prophet ;  ((,•.  2.)  he  prayed  to  God  for  them, 
and  commended  them  to  his  grace.  In  ihe  name  of  the  Word  of 
ihe  Lord,  so  Ihe  Targu;n,  the  Essential  Eternal  Word,  who  is 
Jehovah,  and  through  whom  all  blessings  come  to  us. 

7.  Then  on  tintt  day  David  delivered  first  tJiis 
psalm  to  thank  the  Lord  into  the  hand  of  Asaph 
and  his  brethren.  8.  Give  thanks  unto  the  Lord, 
call  upon  his  name,  make  known  his  deeds  among 
the  people.  9.  Sing  unto  him,  sing  psalms  unto 
him,  talk  ye  of  all  his  wondrous  works.  10.  Glory 
ye  in  his  holy  natne  :  let  the  heart  of  them  rejoice 
that  seek  the  Lord.  11.  Seek  the  Lord  and  his 
strength,  seek  his  face  continually.  12.  Remember 
his  marvellous  works  that  he  hath  done,  his  won- 
ders, and  the  judgments  of  his  month  :  13.  O  ye 
seed  of  Israel  his  servant,  ye  children  of  Jacob,  his 
chosen  ones.  14.  He  is  the  Lord  our  God  ;  his 
judgments  are  in  all  the  earth.  15.  Be  ye  mindful 
always  of  his  covenant;  the  word  iv/iich  he  com- 
manded to  a  thousand  generations;  16.  Even  of 
the  covenant  which  he  luade  with  Aliraham,  and  of 
his  oath  unto  Isaac;  17.  And  hath  confirmed  the 
same  to  Jacob  for  a  law,  and  to  Israel yb?-  an  ever- 
lasting covenant,  18.  Saying,  Unto  thee  will  1  give 
the  land  of  Canaan,  the  lot  of  your  inheritance; 


We  have  here  the  thanksgiving-psalm  which  David,  hy  the 
Spirit,  composed,  and  delivered  to  the  chief  musician,  to  be  sung 
upon  occasion  of  Ihe  ))ublic  entry  the  ark  made  into  the  tent  pie- 
pared  for  it  ;  some  think  he  had  apjiointed  this  hymn  to  he  daily 
used  in  the  temple-service,  as  duly  as  the  day  came;  whatever 
oilier  psalms  they  sung,  they  must  not  omit  this.  David  had 
penned  many  psalms  before  this,  some  in  the  time  of  his  troubles 
by  Saul.  This  was  composed  before  ;  but  was  now  first  delivered 
into  Ihe  hand  of  Asaph,  for  the  use  of  the  church.  It  is  gathered 
out  of  several  psalms.  From  the  beginning  to  v.  23.  is  taken  from 
Ps.  105.  1,  Arc. ;  and  then  v.  23.  to  r.  34.  is  the  whole  96th  psalm, 
with  little  variation;  v.  34.  is  laKen  from  Ps.  136.  1.  and  divers 
others;  and  then  the  two  last  verses  are  taken  from  the  close  ol 
Ps.  106;  which,  some  tiiink,  warrants  us  to  do  likewise,  to  make 
uj)  hymns  out  of  David's  psalms,  a  part  of  one,  and  a  part  ol 
another,  put  together,  so  as  may  be  most  proper  to  express  and 
excite  ine  devotion  of  Christians. 

These  psalms  will  be  best  expounded  in  their  proper  places;  (ii 
Ihe  Lord  will;)  here  we  take  them  as  they  are  put  together,  vvilll 
a  design  to  thank  the  Lord;  (v.  7.)  a  great  duly,  to  which  we  need 
to  be  excited,  and  in  which  we  need  to  be  assiste<l. 

1.  Let  God  he  glorified  in  our  praises,  let  his  honour  be  the 
centre  in  which  all  the  lines  meet.  Let  us  glorify  him  by  out 
•  hanksgivings.  Give  thanks  to  the  Lord;  by  our  prayers.  Gallon 
hit  name;  (v.  8.)  by  our  songs,  Sing  psulms  nnto  him;  by  our  di»- 


Before  Christ  1045. 


I  CHRONICLES.  XVI. 


Tlie  Service  of  ilie  Ark. 


courio,  Talk  ye  of  all  his  wondrous  works,  r.  9.     Glorify  him  as 

a  gnut  God,  and  greatly  to  be  praised ;  {v.  25.)  as  supipiiie  God, 
(above  all  cods,)  as  sole  God  ;  for  all  otlicrs  are  idols,  v.  26. 
Glcirifv  liiiii  as  most  bright  and  blessed  in  himself,  Glory  and  honour 
arc  ill  his  presence;  (v.  27.)  as  Creator,  The  Lord  made  the  heavens; 
as  the  Ruler  of  Ibe  xvhole  creation,  His  judgments  are  in  all  the 
forth  ;  (v.  14.)  and  as  our's.  He  is  (he  Lord  our  God.  Thus  must 
^c give  unto  the  Lord  the  glory  due  to  his  name,  (r.  28,25).)  an*! 
ftvn  it,  and  nineh  more,  his  due. 

2.  Let  others  be  edified  and  instructed.  Make  known  his  deeds 
iiiioiig  the  people,  r.8.  Declare  his  glory  among  the  heathen, 
(r.  24.)  Ilr.it  those  who  are  strangers  to  him  may  be  led  into 
accpiaintiuieewith  liini,  allegiance  to  him,  and  the  adoration  of  him. 
Tims  must  «e  serve  the  interests  of  liis  kingdom  anions  men,  that 
all  Ibe  earth  may  /coc  before  him,  r.  30. 

3.  Let  lis  be  ourselves  cncoura<;ed  to  triumph  and  trust  in  God. 
They  that  give  glory  to  God's  name  are  allowed  to  glory  in  il, 
(f.  10.)  to  value  themselves  upon  their  relation  to  God,  and  "venture 
themselves  upon  his  promise  to  Ihem.  Let  the  heart  of  them  rejoice 
that  seek  the  Lord,  nmcli  more  they  that  have  found  him.  Seek 
him,  and  his  s!rcnr/th,  and  his  face ;"  that  is,  seek  him  by  the  ark  of 
Ills  strength,  in  Which  he  manifests  himself. 

4.  [.et  the  everlasting  covenant  be  the  great  matter  of  our  joy 
and  praise;  (r.  15.)  Be  yeniindjid  of  his  eorrnonl.  In  the  parallel 
place  it  is.  He  will  he  ever  mindful  of  if.  Vs.  1((5.8.  Seeino-  God 
never  uill  for<;et  it,  we  never  must.  The  covenant  is  said  to  bo 
commanded;  because  God  has  obliged  us  to  obey  the  conditions  of 
it,  and  because  he  lias  both  authority  to  make  the  promise,  and 
ability  to  make  it  good.  This  covenant  was  ancient,  vet  never  to 
be  forgotten.  It  was  made  with  Abraham,  Isaac,  and  Jacob,  who 
wei-e  long  since  dead  :  (c.  IC  .  18.)  yet  still  sure  to  the  spiritual  s.;ed, 
and  the  promises  of  it  j)Ieadable. 

5.  Let  God's  former  mercies  to  his  people  of  old,  to  our  ances- 
^rs  and  predecessors  in  profession,  be  commemorated  by  us  now, 
with  thankfulness  to  his  praise.  Let  it  be  remembered,  how  God 
protected  the  patriarchs  in  their  unsettled  condition,  when  thev 
came  strangers  to  Canaan,  and  were  sojourners  in  it;  when  they 
were  few,  and  might  easily  have  been  swallowed  up;  when  they 
were  continuallv  upon  the  remove,  and  so  exposed  ;  when  there 
were  many  that  bore  them  ill-will,  and  sought  to  do  them  mischief; 
yet  no  man  was  suffered  to  do  them  wrong;  not  the  Canaanites, 
Philistines,  Egvplians;  kings  were  reproved,  and  plagued,  for 
their  sakes.  Pharaoh  was  so,  and  Abimelech.  They  were  the 
anointed  of  the  Lord,  sanctified  bv  his  grace,  sanctified  to  his  glorv, 
and  had  received  the  unction  of  the  Spirit.  They  were  his 
prophets,  instructed  in  the  things  of  God  themselves,  and  com- 
missioned to  instruct  others ;  (and  prophets  are  said  to  be  anointed, 
1  Kings,  19.  16.  Isa.  61.1.)  and  therefore,  if  any  touch  them,  they 
touch  the  apple  of  God's  eve;  if  anv  harm  them,  it  is  at  their  peril, 
u.  19..22. 

6.  Let  the  great  salvation  of  the  Lord  be  especially  the  subject 
©four  praises;  (i'.23.)  Shew  forth  from  day  to  day  his  salvation; 
lliat  is,  (sa\s  Bishop  Patrick,)  his  promised  salvation  by  Christ. 
We  have  reason  to  celebrate  that  from  day  to  da\;  for  we  daily 
receive  the  benefit  of  it,  and  il  is  a  sulyect  that  can  never  be 
exliausted. 

7.  Let  God  be  praised  by  a  due  and  constant  attendance  upon 
him  in  the  ordinances  he  has  appointed  ;  Bring  an  offering,  then, 
the  fruit  of  the  ground,  noir,  the  fruit  of  the  lips,  of  the  heart, 
(Heb.  13. 1.5.)  and  worship  him  in  the  beauty  of  holiness,  \n  the 
holy  place,  and  in  a  holv  manner,  r.  29.  Holiness  is  the  beauty 
of  the  Lord,  the  beauty  of  all  sanctified  souls,  and  all  religious 
performances. 

8.  Let  God's  universal  monarchy  be  the  fear  and  joy  of  all  people. 
Let  us  reverence  it ;  Fear  before  him,  all  the  earth.  And  let  us 
rejoice  in  it;  Let  the  heavens  be  glad  and  rejoice,  because  the  Lord 
reigns;  and  that  establishes  the  world,  so  that,  though  it  be  moved. 
It  cannot  be  removed,  nor  the  measures  broken,  which  Infinite 
Wisdom  has  taken  in  the  government  of  it,  v.  30,  31. 

y.  Let  the  prospect  of  the  judgment  to  come,  inspire  iMwilli  in 


awful  pleasure.  Let  earth  and  sea,  fields  and  woods,  though  in 
the  great  day  of  the  Lojd  they  will  all  be  consumed,  yet  .ejoice 
that  he  will  come,  doth  come,  [o  judge  the  earth,  r.  32,'33. 

10.  In  the  midst  of  our  praises,  we  must  not  forget  to  pray  for 
the  succour  and  relief  of  those  saints  and  servants  of  God,  that  arc 
in  distress;  (v.  35.)  Saveus,  gather  us,  deliver  us  from  the  lualUin. 
those  of  US  that  arc  scattered  and  oppressed.  WJieu  «e  :;  • 
rejoicing  in  God's  favours  to  us,  we  must  remember  our  afflicli'l 
brelhien,  and  pray  forlheir  sal, 'ation  an<l  deliverance  as  our  own. 
We  are  mend»ers  one  of  another;  and  therefore,  when  we  mean. 
"  Lfuxi,  save  them,"  it  is  not  improper  to  say,   "  Lord,  save  us." 

Lastly,  Let  us  make  God  the  Alpha  and  Omega  of  all  our  praises, 
ffe  began,  (t-.  8.)  Give  thanks  to  the  Lord;  he  concludes,  (v.  36.) 
Blessed  be  the  Lord.  And  whereas,  ni  the  place  whence  this 
doxology  is  taken,  (Ps.  lOG.  48.)  it  is  added,  Let  all  the  people  say. 
Amen;  Hallelujah  ;  here  we  find  that  they  did  according  to  (liiil 
directory:  All  the  people  said,  Ainen,and  praised  the  Lord.  When 
the  Leviles  had  finished  this  psalm  of  praver  and  praise,  then,  and 
not  till  then,  the  peo|)le  that  attended  signified  their  consent  and 
concurrence,  by  saying,  Amen.  And  so  they  praised  the  Lord, 
much  affected,  no  doubt,  with  this  newly  instituted  way  of  devotion, 
which  had  been  hitherto  used  in  the  schools  of  the  prophets  only, 
iSam.  10.  5.  And  if  this  way  of  praising  God  please  the  Lord 
better  than  an  ox  or  a  bullock  that  has  horns  and  hoofs,  the  humble 
shall  see  it,  and  be  glad,  Ps.  69. 31 ,  32. 

37.  So  lie  left  there  before  the  ark  of  the  covenant 
of  the  Lord,  Asaph  and  his  hiethieii,  to  minister 
before  the  ark  continually,  as  every  days  work 
required  :  38.  And  Oi)ed-edom  with  iheirbrethren, 
threescore  and  eiojit ;  Obed-edoin  also  the  son  of 
Jeduthun  and  Hosah  to  be  porters:  39.  And 
Zadok  the  priest,  and  his  brelhren  the  priests, 
before  the  tabernacle  of  the  Lord  in  the  high- 
place  that  uris  at  Gibeon,  40.  To  offer  burnt- 
offerings  unto  the  Lord  upon  the  altar  of  the  burnt- 
offering  continually  niorning  and  evening,  and  to 
do  according  to  all  that  is  written  in  the  law  of 
the  Lord,  which  he  conitnanded  Israel;  41.  And 
with  them  Heman  and  Jeduthun,  and  the  rest 
that  were  chosen,  who  were  expressed  by  name, 
to  give  thanks  to  the  Lord,  because  his  mercy 
endureth  for  ever;  42.  And  with  them  Heman 
and  Jeduthun  with  trumpets  and  cymbals  for 
those  that  should  make  a  sound,  and  with  musical 
instruments  of  God.  And  the  sons  of  Jeduthun 
icere  porters.  43.  And  all  the  people  departed 
every  man  to  his  house:  and  David  retunted  to 
bless  liis  house. 

The  worship  of  God  is  not  only  to  be  the  work  of  a  solemn  day 
now  and  then,  brought  in  t.>  grace  a  triumph;  but  it  ought  to  be 
1 1  e  work  of  everv  dav.  Da%id  therefore  settles  it  here  for  a  con- 
stancv  ;  puis  il  into  a  method,  which  heobliged  those  that  officiated 
to  observe  in  llicir  respective  posts. 

In  the  tabernacle  of  Moses,  and  afterward  in  the  temple  cA 
.Solomon,  the  ark  and  the  altar  were  together;  but  eversince  Eli's 
time,  they  had  been  separated,  and  still  continued  so  till  the 
temple  was  built.  I  cannot  conceive  \\hat  reason  there  was,  why 
I  Da\id,  who  knew  the  law,  and  was  zealous  for  it,  did  not  either 
bring  the  ark  to  Gibeon,  where  the  tabernacle  and  the  altar  were, 
or  bring  them  to  mount  Zion,  where  the  ark  whs.  Perhaps  the 
curtains  and  hangings  of  Moses's  tabernacle  were  so  worn  with  lim< 
and  weather,   that  ttiev  were  not  lit  to  be  r(ir.o\e(l,  nor  fit  to  be  a 


Before  CLiit  104  2. 

■Iiellpr  for  (lie  a>k  ;  ;ii  <l  \i  t  (ii»  «(.t)l(l  not  make  all  new,  btil  <ml\ 
a  ter.l  lor  IIh-  ark,  liecaiise  the  lime  wiis  at  hand  when  the  temple 
should  he  hiiill.  Whatever  was  liie  reason,  all  David's  time  they 
were  asiuider;  In;!  he  took  care  that  neither  of  them  shosld  he 
neglected. 

1.  At  Jerusalem,  \\here  the  ark  was,  Asaph  and  his  hrelhren 
were  appointed  to  attend,  to  iiiinistei-  before  the  ark  continually, 
with  .soni^s  of  praise,  as  every  day's  nork  required,  v.  37.  No 
sacrifices  were  offered  there,  nor  incense  burnt,  because  the  altars 
were  not  there;  hut  David's  prayers  were  directed  as  incense,  and 
the  lifting  up  of  his  hands  as  the  evening  sacrifice,  Ps.  141 . 2.  So 
early  did  spiritual  worship  take  place  of  cereujonial. 

2.  Yet  the  ceremonial  worship,  being  of  divine  institution,  must 
by  no  means  be  omitted  ;  and  therefore  at  Gibeon,  where  the  altars 
were,  the  priests  attended  ;  for  their  work  was  to  sacrifice  and 
burn  incense;  and  that  they  did  cnntiniiaily,  morning  and  evening, 
according  to  the  law  of  Moses,  i'.  30,  40.  These  must  be  kept 
up,  because,  however  in  their  own  nature  they  were  inferior  to  the 
moral  services  of  praver  and  praise,  yet,  as  they  were  types  of  the 
mediation  of  Christ,  they  had  a  "leat  deal  of  honour  put  upon 
them,  and  the  observance  of  them  was  of  prcat  consequence. 
Here  Zadok  attended,  to  preside  in  the  service  of  the  altar;  as 
(it  is  probable)  Abiathar  settled  at  Jerusalem,  to  attend  the  ark, 
because  he  had  the  breast-plate  of  judgment,  which  must  be 
consulted  before  the  ark :  this  is  the  reason  why  wc  read,  that,  in 
David'.s  time,  both  Zadok  and  Abiathar  were  the  priests;  (2  Sam. 
8. 17.  — 20.  25.)  one,  where  the  altar  was,  and  the  other,  where  the 
ark  was.  At  Gibeon,  where  the  altars  were,  David  also  appointed 
singers  to  give  thanks  to  the  Lord;  and  the  burthen  of  all  llieir 
songs  must  be.  For  his  mercy  endureth  for  ever,  u.  41.  They  did 
it  with  musical  instruments  of  God;  such  instruments  as  were 
appointed  and  approj)riated  to  this  service,  not  such  as  they  used 
on  other  occasions.  Between  common  mirth,  and  holy  Joy,  there 
is  a  vast  difference;  and  the  limits  and  distances  between  then, 
must  be  carefully  observed  and  kept  up. 

Matters  being  thus  settled,  and  the  affairs  of  religion  put  into  a 
ikappv  channel,  (1.)  The  people  were  satisfied,  and  went  honje 
pleased.  (2.)  David  returned  to  bless  his  house,  resolving  to  keen  up 
his  familv-worship  still,  which  public  worship  must  not  supersede. 

CHAP.  XVII. 

This  fxcellrnt  chapter  is  the  same  uitli  2  Sam.  7.  //  irill  he  icnrth  while 
to  look  back  vpnn  uhai  nas  there  said  upon  if.  Tiro  lhin/;s  in  general  ue 
hare  in  it ;  I.  God's  gracious  acceptance  of  David's  purpose  to  build  him 
a  liousf,  and  the  promise  he  made  thereupon,  v.  1  .  .15,  //.  David's  gracious 
acceptance  of  God's  good  promise  to  build  him  a  house,  and  the  prayer  he 
made  tlierevpon,  r.  IG.  .27. 


1.  IVJ^^^  '^  mine  to  pass,  ns  Davifl  sat  in  liis 
_L^  house,  that  David  said  to  Nathan  the 
propliet,  Lo,  T  dwell  in  an  house  of  cedai-s,  hut  tlie 
ark  of  the  covenant  of  the  Lord  renininelli  under 
curtains.  2.  Then  Nathan  said  unto  David,  Do 
all  that  is  in  thine  heait ;  for  God  is  wilii  thee. 
3.  And  it  came  to  pass  the  same  night,  that  the 
word  of  God  came  to  Nathan,  saying,  4.  Go  and 
tell  David  my  servant,  Thus  saith  the  LoRD,l'hou 
shall  not  build  me  an  house  to  dwell  in :  5.  For  I 
have  not  dwelt  in  an  house  since  the  day  that  I 
brought  up  Israel  unto  this  day;  but  have  gone 
from  tent  to  tent,  and  from  one  tabernacle  to  another. 
6.  Wheresoever  I  have  walked  with  all  Israel,  spake 
I  a  word  to  any  of  the  judges  of  Israel,  whom  I 
commanded  to  feed  my  people,  saying.  Why  have 
ye  not  built  me  an  house  of  cedars?  7.  Now 
therefore  thus  shall  thou  say  unto  my  servant  David, 


1   CHRONICLES,  XVI,  XVII.  God's  Promise  lo  DavitT.^ 

Thus  saith  the  Lord  of  hosts,  I  took  thee  from 
the  sheepcote,  even  frotii  following  the  *;heep,  that 
thou  should  est  be  ruler  over  my  people  Israel: 
8.  And  I  have  been  with  tliee  whithersoever  thou 
hast  walked,  and  iiave  cut  off  all  thine  enemies 
from  before  thee,  and  iiave  made  thee  a  name 
like  the  name  of  the  great  men  tiiat  are  in  the  earth. 
.Q.  Also  I  will  ordain  a  place  for  my  people  Israel, 
and  will  plant  thein,  and  they  shall  dwell  in  their 
place,  and  shall  be  moved  no  more;  neither  shall 
the  children  of  vvickedness  waste  them  any  more, 
as  at  the  beginning,  10.  And  since  the  time  that 
I  commanded  judges  lo  be  over  my  people  Israel. 
Moreover  I  will  subdue  all  thine  enemies.  Fur- 
thermore, I  tell  thee  that  the  Lord  will  build  thee 
an  house.  11.  And  it  shall  come  to  pass,  when 
thy  days  be  expired  that  thou  must  go  to  he  with 
thy  fathers,  that  1  will  raise  up  thy  seed  after  thee, 
which  shall  be  of  thy  sons;  atid  I  will  establish  his 
kingdom.  12.  He  shall  build  me  an  house,  and  I 
will  stablish  his  throne  for  ever.  13.  I  will  be  his 
father,  and  he  siiall  be  my  son  :  and  I  will  not 
take  my  mercy  away  from  him,  as  I  took  it  from 
him  that  was  before  thee;  14.  But  I  will  settle 
him  in  mine  house  and  in  my  kingdom  for  ever: 
and  his  throne  shall  be  established  for  evermore. 
15.  According  to  all  these  words,  and  according  to 
all  this  vision,  so  did  Nathan  speak  unto  David. 

Let  us  observe  here, 

I.  How  desirous  and  solicitous  good  people  should  he,  to  serve 
the  interests  of  God's  kingdom  in  llie  world,  to  the  utmost  of  their 
capacity.  David  could  not  be  easy  in  a  house  of  cedar,  N\hile  the 
ark  was  lodged  within  curtains,  v.  1.  The  concerns  of  the  public 
should  always  be  near  our  hearts.  What  pleasure  can  we  take  !■! 
our  own  prosperity,  if  we  see  not  the  good  of  Jerusalem?  Wlieb 
David  is  advanced  to  wealth  and  power,  see  ^^hat  his  cares  and 
|)rojects  are.  Not,  "What  shall  1  do  for  my  children,  to  get 
portions  for  them?  What  shall  I  do  to  fill  niv  coffers,  and  enlarge 
my  dominions?"  But,  "What  shall  I  do  for  God,  to  serve  and 
honour  him?"  They  that  are  contriving  where  to  bestow  their 
fruits  and  their  goods,  would  (\o  well  to  inquire  what  condition  the 
ark  is  in,  and  whether  some  may  not  he  well  liestowed  upon  it. 

II.  How  ready  Gi  d's  prophets  should  be  to  encourage  every 
good  purpose.  Nathan  was  no  sooner  aware  of  David's  good 
design,  than  he  bade  him  go,  and  do  all  that  was  within  his  heart ; 
(v. 2.)  for  he  had  no  reason  to  doubt  that  Cii)d  was  with  him  in  it. 
Ministers  should  stir  up  the  gifts  and  graces  that  are  in  others,  as 
well  as  in  themselves. 

ni.  How  little  God  affects  external  pomp  ai;d  splendour  in  his 
service.  His  ark  was  content  with  a  tabernacle,  («.  5.)  and  he 
never  so  much  as  mentioned  the  building  of  a  house  for  it ;  no, 
not  when  he  had  fixed  his  people  in  great  and  goodly  cities  which 
thev  builded  not,  Deut.  C.  10.  He  commanded  the  judges  lofced 
his  people,  but  t\e\c\  hid  Iheiii  build  him  a  house,  v.G.  We  may 
well  be  content  a  while  with  mean  accommudalioiis;  God's  ark 
was  so. 

IV.  How  graciously  God  accepts  his  people's  good  purposes, 
yea,  though  he  himself  prevents  the  performance  ol  them.  Davil 
must  not  build  this  house,  r.4.  He  must  prepare  for  it,  hut  not  do 
it;  as  Moses  tnust  bring  Israel  within  sight  of  Canaan,  hut  must 
then  leave  it  to  Joshua  to  put  them  in  |)ossession  of  it.  It  is  the 
prerogati\e   of  Christ  to  be  both  the  Author  and  Finisher  of  ii(» 


Before  Cliiisl  1042. 


I  CHRONIC 


work.  Yet  lie  must  not  think  that,  liecaiise  he  was  not  pcnnillnl 
to  hnild  the  temple,  1.  His  preferment  was  in  vain;  no,  "  I  lnuk 
thcr.  finm  the  sheep-cote,  thou^ili  not  to  be  a  hiiiMerof  llic  temple, 
vet  to  he  ruler  over  wij  people  Israel;  tlial  is  honoui-  ennii<;li  for 
"thee,  have  the  oilier  to  one  that  shall  come  after  thee,"  v. 7.  Wliv 
should  one  man  think  to  engross  all  the  business,  and  to  brin";  everv 
g'ood  work  to  perfection  ;  let  somethiaot  be  left  for  them  that 
snceeed.  God  had  friven  him  victories,  and  made  him  a  name, 
(«.  8.)  and,  fnrlhcr,  intended  by  him  to  establish  his  people  Israid, 
and  secure  them  asjainst  their  enemies,  r. 9.  Tlial  must  \>e  his 
work,  who  is  a  man  of  war,  and  fit  for  it,  and  he  must  let  buildinn;  of 
churches  alone  for  one  that  was  never  cut  out  for  a  so/dier.  Nor, 
2.  Must  he  think  that  his  good  purpose  was  in  vain,  and  that  he 
sliouhl  lose  the  reward  of  it ;  no,  it  being  God's  act  to  prevent  the 
execution  of  it,  he  shall  be  as  fully  recompensed  as  if  he  had  done 
it.  The  Lord  u-ill  bnild  thee  a  house,  and  annex  the  crown  of 
Israel  to  it,  v.  10.  If  there  be  a  willing  mind,  it  shall  not  only  he 
accepted,  but  thus  rewarded.  Nor,  3.  Must  he  think  thai 
bec.iuse  he  miuht  not  do  this  good  work,  therefore  it  would  ne\er 
be  done,  and  that  it  was  in  vain  to  think  of  it;  no,  I  will  raise  up 
thy  seed,  and  he  shall  build  me  a  house,  )'.  11,  12.  God's  temple 
shall  be  built  in  the  time  appointed,  though  we  may  not  have  the 
honour  of  helping  to  builil  it,  or  the  satisfaction  of  seeing  it  built. 
Nor,  4.  Must  he  confine  his  ihoughts  to  the  temporal  prosperity 
of  his  family,  but  must  entertain  himself  with  the  prospect  of  the 
kingdom  of  the  Messiah,  who  should  descend  from  his  loins,  and 
whose  throne  should  be  established  for  evermore,  v. 14.  Solomon 
was  not  himself  so  settled  in  God's  house  as  he  should  liave  been, 
nor  was  his  family  settled  in  the  kingdom  ;  "  But  there  shall  one 
descend  from  thee,  whom  I  will  settle  in  my  house,  and  in  mv 
kingdom  ;"  which  intimates  that  he  should  be  both  a  high  priest 
over  the  house  of  God,  and  should  have  the  sole  administralion  of 
the  affairs  of  God's  kingdom  among  men,  all  power  both  in  llea^  en 
and  in  earth,  in  the  house,  and  in  the  kingdom,  in  the  church,  and 
in  the  world.  He  shall  be  a  priest  upon  his  throne,  and  the  eounsel 
of  peace  shall  be  betirecn  them  both,  and  he  shall  build  the  temple 
of  the  Lord,  Tech.  6. 12,  13. 

16.  And  David  the  king-  catne  and  sat  before  the 
Lord,  and  said,  Who  am  I,  O  LoRii  God,  and 
wliat  is  mine  lioiise,  that  thou  liast  lironjilif  mp 
hitherto?  17.  Ano  yd  lliis  \va^  a  small  thiiio-  in 
thine  eyes,  O  God  ;  for  thou  hast  alsn  spoken  of 
thy  servant's  house  for  a  sjreat  while  to  come,  and 
hast  regarded  me  according'  to  the  estate  of  a  man 
of  high  degree,  O  Lord  God.  18.  What  can 
David  speak  more  to  thee  for  the  honour  of  thy 
servant?  for  thou  knowe.st  thy  servant.  1,0.  O  Lord, 
for  thy  servant's  sake,  and  according  to  tiiine  dwn 
heart,  hast  thou  done  all  this  greatne.ss,  in  making 
known  all  these  great  tilings.  20.  O  Lord,  there 
is  none  like  thee,  neither  is  there  any  God  beside 
thee,  according  to  all  that  we  have  heard  willi  our 
ears.  21.  And  what  one  nation  in  the  earth  is  like 
thy  people  Israel,  whom  God  went  to  redeem  to  he 
his  own  people,  to  make  thee  a  name  of  greatness 
and  terribleness,  by  driving  out  nations  from  before 
thy  people,  whom  thou  hast  redeemed  out  of  Egyfit? 
22.  For  thy  people  Israel  didst  tlioii  make  thine 
own  people  forever;  and  thou.  Lord,  becamest 
their  God.  2.3.  Therefore  now,  Lord,  let  the  thing 
that  thou  hast  spoken  concerning  thy  servant  and 
concerning  his  house,  be  estaidislied  for  fvt  r    aud 


LKS,   WW.       David's  gralefnl  .\.>kiiO'.vledgiTient 

doasliiou  hast  said.  "24.  Let  it  e\  en  be  established, 
that  thy  name  may  be  magnified  for  ever,  sayiii"'. 
The  Lord  of  hosts  is  the  God  of  Israel,  croi  a  Goci 
lo  Israel :  and  kl  the  house  of  David  thy  servant  be, 
established  before  thee.  25.  For  thou,  O  my  God, 
hast  told  thy  servant  that  thou  wilt  build  him  an 
house:  (heiefore  thy  servant  hatii  found  in  his  heart 
to  |)ray  before  thee.  26.  And  now,  Loud,  thou  art 
God,  and  hast  promised  this  goodness  unto  thy 
servant,  27.  Now  therefore  let  it  please  thee  to 
bless  tiie  house  of  thy  servant,  that  it  may  be  before 
thee  for  ever;  for  thou  blessest,  O  Loud,  and  it 
shall  be  ble.<se<l  for  ever 

We  have  here  David's  solemn  address  to  God,  in  answer  to  the 
gracious  message  he  had  now  received  from  him.  By  faith  tie 
receives  llie  promises,  embraces  them,  and  is  persuaded  of  them, 
as  the  patriarchs,  Heb.  11. 12.  How  humbly  does  he  here  abase 
himself,  and  acknowledge  his  own  unworthiness !  How  highly 
does  he  advance  the  name  o<  God,  and  admire  his  condescending 
grace  and  favour  !  With  what  devoul  affections  does  he  magnify 
the  God  of  Israel,  and  what  a  value  has  he  for  the  Israel  of  God  ! 
Willi  what  an  assurance  does  lie  build  upon  the  promise,  and  with 
what  a  lively  faith  does  he  put  it  in  suit !  \\'hat  an  example  is  this 
to  us  of  humble,  believing,  fervent,  prayers!  The  Lord  enable  us 
all  llius  to  seek  him  !  These  things  were  largely  observed,  2  Sam.  7. 
We  shall  therefore  here  observe  only  lliose  few  expressions,  in 
which  the  prayer,  as  we  find  it  here,  differs  from  the  record  of  it 
llii'iT,  and  has  something  added  to  it. 

I.  That  which  is  there  expressed  by  way  of  question,  (Is  this 
the  mannet  of  men,  O  Lord  God?)  is  here  an  acknowledgment, 
"  Thou  hast  regarded  me  according  to  the  estate  of  a  man  of  high 
degree.  Thou  hast  made  me  a  great  man,  and  then  treated  mc 
accoidhigly."  God,  by  the  covenant-relations  into  which  he  admits 
believers,  the  titles  he  gives  them,  the  favours  he  bestows  on  them, 
and  the  preparations  he  has  made  for  them,  regards  tlieni  according 
lo  the  estate  of  men  of  high  degree,  though  they  are  mean  and 
vile.  Having  himself  distinguished  them,  he  treats  them  as 
persons  of  distinction,  according  to  thecjuality  he  has  been  pleased 
to  put  upon  lliem.  Some  gi\e  these  words  here  anollier  reading. 
Thou  hast  looked  vpon  me  in  the /nrm  of  a  man,  who  art  in  the 
highest,  the  Lord  God;  or.  Thou  host  made  me  to  see,  according  to 
the  form  of  a  man,  the  majesty  of  the  Lord  God.'  And  so  it  points 
at  the  Messiah  ;  for  as  Abraham,  so  David,  saw  his  day,  and  was 
glad  ;  saw  it  l)y  faith,  saw  him  in  fashion  as  a  man,  the  Word  made 
flesh;  and  yet  saw  his  glory  as  that  of  the  only-begotten  of  tli' 
Father.  And  this  was  it,  that  (iod  spake  concerning  his  house  for 
a  great  while  to  come,  the  foresight  of  which  affected  him  more 
than  any  thing.  And  let  it  not  be  ihought  strange  that  David 
should  speak  so  plainly  of  the  two  natures  of  Christ,  who  in  spirit 
called  him  Lord,  though  heknew  he  was  to  be  his  Son,  (Ps.  110. 1.) 
and  foresaw  him  lower  than  the  angels  for  a  titllc  while,  but 
afterward  crowned  with  glory  and  honour,  Heb.  2.  6,  7. 

H.  ^^hat  can  Davidsay  more  vntu  thee,  it  is  here  added, yo/'  the 
honour  of  thy  servant?  v.  18.  Note,  The  honour  God  j)uts  upon 
bis  servants,  by  taking  them  into  covenant  and  communion  with 
himself  is  so  great,  that  thev  need  not,  lliey  cannot,  desire  to  be 
more  highly  honoured.  Were  thev  to  sit  down  and  wish,  thev 
could  not  speak  more  for  their  own  tionour,  than  that  which  ttie 
woifl  (  f  God  has  spoken. 

HI.  It  is  very  observable  that  what  in  Samuel  is  said  to  beyor 
ihy  uord's  suhe,  is  here  saiti  lo  he  for  thy  servant's  sake,  v.  18. 
.lesusChrist  is  both  the  WordofGod,  (Rev.  19. 13.)  and  the  Servant 
of  God;  (Isa.42.  1.)  and  il  is  for  Ids  sake,  upon  the  score  of  hii 
mediation,  that  the  promises  are  bolli  m:ule,  and  made  good,  to  all 
believers;  it  is  in  him,  that  \heynxT  yen  and  amen.    For  his  sake ; 


Before  Christ  1042. 


1  CHRONICLES,  XVII,  XVIII. 


David's 


Victories. 


i«  dont,  for  his  sake  it  is  made  known  ;  to  him  wc  owe  all  this 
j;reatness,  from  him  we  are  to  expect  all  these  great  things  ;  ihev 
are  the  unseardiahle  riches  of  Clirht,  which,  if  liy  failh  we  see  in 
themselves,  and  see  in  the  hand  of  the  Lord  Jesus,  we  cannot  hut 
magnify  as  great  things,  the  only  true  greatness,  and  speak 
honourably  of  accordinsfly. 

IV.  In  Samuel,  the  Lord  of  hosts  is  said  to  be  the  God  over 
Israel;  here  he  is  said  to  be  the  God  of  Israel,  even  a  Gndto  Israel, 
17.24.  Mis  being  the  God  o/"  Israel,  bespeaks  his  having  the  name 
of  their  God,  and  so  calling  himself;  his  being  a  God  to  Israel, 
bespeaks  his  answering  to  the  name,  his  filling  u|)  the  relation,  and 
doing  all  that  to  them  which  might  be  expected  from  him.  There 
were  those  that  were  called  i/ods  of  such  and  such  nations,  gods  of 
Assyria  and  Egypt,  gods  of  Hamad  and  Arpad  ;  but  they  were  no 
gods  to  them,  for  they  stood  them  in  no  stead  at  all,  were  mere 
ciphers,  and  nothing  but  a  name  ;  but  the  God  of  Israel  is  a  God  to 
Israel;  all  his  attributes  and  perfections  redound  to  their  real  benefit 
and  advantage.  Happy  therefore,  thrice  happy,  is  the  people  ichose 
God  is  Jehovah;  for  he  will  be  a  God  to  them,  a  God  all-sufficient. 

V.  The  closing  words  in  Samuel,  are.  With  thy  blessing  let  the 
house  of  thy  servant  be  blessed  for  ever.  That  is  the  language  of  a 
holy  desire.  But  the  closing  words  here  are  the  language  of  a  most 
holy  faith;  For  thou  bkssest,  O  Lord,  and  it  shall  be  blessed  for 
ever,  r.27.  1.  He  is  therefore  encouraged  to  heg  a  blessing, 
because  God  had  intimated  to  him  that  he  had  blessings  in  store  for 
bin)  and  his  family;  "  Thou  blesspst,  O  Lord,  and  therefore  unto 
thee  shall  all  flesh  con)e  for  a  blessins  ;  unto  thee  do  I  come  for 
the  blessing  promisefl  to  me."  Promises  are  intended  to  direct  and 
excite  prayer.  Has  God  said,  I icill  bless?  Let  our  hearts  answer, 
Lord  bless  me.  2.  He  is  therefore  earnest  for  the  blessina,  because 
those  «honi  God  blesses  are  truly  and  eternally  blessed.  'J^hoii 
hlessest,  and  it  shall  be  blessed.  Men  can  but  beg  the  blessing,  it 
is  God  that  commands  it  ;  what  he  designs  he  effects,  what  he 
promises  he  performs;  saying  and  doing  are  not  two  things  with 
him.  Nay,  it  shall  be  blessed  for  ever.  His  blessings  shill  not  be 
revoked,  cannot  be  opposed,  anil  the  benefits  conferred  by  them, 
are  such  as  will  survive  lime  and  days.  David's  prayer  concludes 
as  God's  promise  did,  (v.  14.)  with  that  which  is  for  ever.  God's 
word  looks  at  things  eternal,  and  so  should  our  desires  and  hopes. 

CHAP.  XVIII. 

David's  pifiy  and  his  praijer  tcr  had  an  account  of  in  the  fiiregoing  chapter ; 
here  folhics  immediafelij  that  which  one  minht  reasonahUj  expect,  an 
accnvnt  of  liis  prosperity  ;  fitr  they  that  seek  first  the  tiingdom  of  God,  and 
ike  righteousness  thereof,  as  David  did,  shall  have  other  things  added  to 
them,  as  far  as  God  sees  good  fur  them.  Here  is,  I.  His  prosperity 
abroad.  He  conquered  the  Philistines,  (r.  1.)  the  Moahites,  (r.  2.)  tlie 
king  of  Zobah,  (r.  3,  4.)  the  Syrians,  (r,  5.  .8.)  made  the  liing  of  Hionalh 
his  tributary  (r.  9.  .11.)  ant/  the  Edomites,  v.  \2,l'i.  II.  His  prosperity 
at  home.  His  court  and  tiingdom  flourished,  c.  14..I7.  AH  tliis  ue  liad 
an  account  of  before,  2  Sam.  8, 

1.  l^rO^V  nfter  this  it  came  to  pass,  that  David 
i.  1  .smote  the  Phihstines,  and  siiljdued  them, 
and  took  Gath  and  her  towns  out  of  the  hand  of 
the  Philistines.  2.  And  lie  smote  Moah  ;  and  the 
Moabites  became  David's  servants,  and  brought 
gifts.  3.  And  David  smote  Hadarezer  icing  of 
Zobaii  unto  Hamath,  as  lie  went  to  establisli  his 
dominion  by  the  river  Euphrates.  4.  And  David  took 
from  him  a  thousand  chariots,  and  seven  thousand 
horsemen,  and  twenty  thousand  footmen:  David 
also  houghed  all  the  chariot-/<o/'5es,  but  reserved  of 
them  an  hundred  chariots.  5.  And  when  the 
Syrians  of  Damascus  came  to  help  Hadarezer  king  of 
Zobali,  David  slew  of  the  Syrians  two  and  twenty 
thousand   men.     ti.  Tlien  David  put  ^•nrrisons  m[ 


Syria-Damascus ;  and  the  Syrians  became  David's 
servants,  and  brought  gifts.  Thus  the  Lord 
preserved  David  whithersoever  he  went.  7.  And 
David  took  the  shields  of  gold  that  were  on  the 
servants  of  Hadarezer,  and  brouglit  them  to 
Jerusalem.  8.  Likewise  from  Tibbath,  and  from 
Cliun,  cities  of  Hadarezer,  brouglit  David  very 
much  brass,  wherewith  Solomon  made  the  brazen 
sea,  and  the  pillars,  and  the  vessels  of  brass. 

After  this,  it  is  said,  (v.  1.)  David  did  those  great  exploits.  After 
the  sweet  communion  he  had  had  with  (iod  by  the  word  and 
prayer  in  the  foregoing  chapter,  he  went  on  in  his  work  with  an 
extraordinary  vigour  and  courage,  cotiepuring,  and  to  conquer. 
Thus  Jacob,  after  his  vision,  lifted  up  his  feet.  Gen.  2i>.  1. 

We  have  taken  a  view  of  these  victories  before,  and  shall  now 
only  observe, 

1.  Those  that  have  been  long  enemies  to  the  Israel  of  God,  will 
be  brought  down  at  last.  The  Philistines  had,  for  several  generations, 
been  vexatious  to  Israel,  but  now  David  subdued  them,  v.\.  Thus 
shall  all  opposing  rule,  principality,  and  power,  be,  at  the  end  of 
time,  put  down  by  the  Son  of  David,  and  the  most  inveterate 
enemies  siiall  fall  before  him. 

2.  Such  is  the  uncertainty  of  this  world,  that  frequently  men 
lose  their  wealth  and  j)ower,  then  when  they  think  to  confirm  it. 
Hadarezer  was  suiillen  as  lie  ivent  to  establish  his  dominion,  v.  S. 

3.  A  horse  is  a  vain  thing  for  safely,  so  David  said  ;  ( Ps.  3:3.17.) 
and,  it  seems,  he  believed  what  he  said,  for  he  houghed  the  chariot- 
horses,  V.  4.  Being  resolved  not  to  trust  to  them,  (Ps.  20.  7.)  he 
would  not  use  them. 

4.  The  enemies  of  God's  church  are  often  made  to  ruin  them- 
selves bv  helping  one  another,  f.  5.  The  Syrians  of  Damascus 
were  smitten  when  (hy  came  to  help  Hadarezer.  When  hand 
thus  joins  in  hand,  they  shall  not  only  not  go  unpunished,  but  thereby 
they  shall  be  gathered  as  the  sheaves  into  the  floor,  Mic.  4.11,12. 

5.  The  wealth  of  the  sinner  someiimes  proves  to  have  been  laid 
up  for  the  just.  The  Syrians  brought  gifts,  v.  6.  Their  shields  of 
gold  and  their  brass,  were  brought  to  Jerusalem,  i>.  7,  8.  As  the 
tabernacle  was  built  of  the  spoils  of  the  Egyptians,  so  the  temple 
of  the  spoils  of  other  gentile  nations.  A  happy  presage  of  the 
interest  the  Gentiles  should  have  in  the  gospel-church. 

9.  Now  when  Ton  king  of  Hamath  heard  how 
David  had  smitten  all  the  host  of  Hadarezer  king 
of  Zobah  ;  10.  He  sent  Hadoram  his  son  to  king 
David,  to  inquire  of  his  welfare,  and  to  congratu- 
late him  because  he  had  fought  against  Hadar- 
ezer, and  smitten  liim  ;  (for  Hadarezer  had  warred 
wilh  Ton;)  and  tcit/i  him  iiW  manner  of  vessels  of 
gold  and  silver  and  brass.  11.  Them  also  king 
David  dedicated  unto  the  Loun,  with  the  silver  and 
the  gold  that  he  brought  from  all  these  nations; 
from  Edom,  and  from  Moab,  and  from  the  cliildren 
of  Ammon,  and  from  the  Philistines,  and  from  Ama- 
lek.  12.  Moreover  Abishai  the  son  of  Zerniah 
slew  of  the  Edomites  in  the  valley  of  salt  eigiiteen 
thousand.  l;3.  And  he  put  garrisons  in  Ldom;  and 
all  the  Edomites  became  David's  servants.  Thus 
the  Lord  preserved  David  whithersoever  he  went. 
14.  So  David  reigned  over  all  Israel,  and  executed 
jtidgment  and  justice  among  all  his  people. 
!j.  and  Joab  tiie  son  of  Zeruiah  was  over  ihe  host: 


Before  Christ   1037. 


Tlie  ill  Usage  of  David's  Servants. 


and  Jeliosliaphat  tlie  son  of  Aliilud,  recordoi-. 
10.  And  Zadok  the  son  of  Aiiitnb,  and  Al)imelecli 
llie  son  (tf  Al)ialliar,  ivere  the  jjriests  ;  and  Siiavslia 
was  sciihe.  17.  And  Benaiali  the  son  of  Jehoiada 
tras  over  tlie  Clieretliites  and  the  Pelethites;  and 
the  sons  of  J)avid  tvere  chief  abont  the  king-. 

Here  let  us  Icarii, 

l.That  it  is  our  interest  to  nialie  those  our  friends,  who  have 
the  presence  of  God  with  llieni.  Tlie  kino;  of  Haniatli,  licariiig 
of  David's  great  success,  sent  to  conjrratuiate  him,  and  ro  court 
(lis  favourwitii  a  noble  present,  v. 9, 10.  It  is  in  vain  to  contend 
with  tlie  Son  of  David:  Kiss  the  Son,  Ihcrefore,  lesl  he  bv  angry; 
let  the  kings  and  judges  of  the  earth,  and  all  inferior  people  too, 
be  thus  wise,  thus  instructed.  The  presents  we  are  to  bring  him 
are  not  vessels  nff/old  andsilver,  as  here;  (those  shall  be  welcome 
to  him  who  have  no  such  presents  to  bring;)  but  our  hearts  and 
sincere  affections,  our  ownselves,  our  whole  selves,  we  must  pre- 
sent to  him  as  living  sacrifices. 

2.  That  what  God  blesses  us  with,  we  must  honour  him  with. 
The  presents  of  his  friends,  as  well  as  the  spoils  of  his  enemies, 
David  dedicated  vnto  the  Lord;  {v.  11.)  that  is,  he  laid  them  up 
toward  the  building  and  enriching  of  the  temple.  That  is  most 
truly  and  most  comfortably  our  own,  which  we  have  consecrated' 
unto  the  Lord,  and  which  we  use  for  his  glory.  Let  our  mer- 
chandise and  our  hire  be  holiness  to  the  Lord,    Isa.  23. 18. 

3.  That  those  who  take  God  along  with  them  whithersoever 
they  go,  mav  expect  to  prosper,  and  be  preserved,  whithersoever 
thev  go.  It  was  said  before,  (v.  6.)  and  here  again,  (u.  13.)  that 
the  Lord  preserved  David  whithersoever  he  iceiit.  Those  are 
always  under  the  eye  of  God,  that  ha\e  God  always  in  their  eye 


I  CHRONICLES,  XVIII.  XIX. 

out  llie  land  '.     4.  Wherefore  Hannn  took  David's 
servants,  and  siiaved  Ihein,  and  cnt  off  llieir  trar- 


tnents  in  the  midst  hard  by  their  buttocks,  and  sent 
Ihein  away.  5.  Tlien  tlieie  went  cerlain,  and  told 
Davi<l  how  the  men  were  served.  And  he  sent  to 
meet  them  :  for  the  men  were  greatly  ashamed. 
And  the  king  said,  Tarry  at  Jericho  until  your 
beards  be  grown,  and  then  return. 

Let  us  here  observe, 

1.  That  it  becomes  good  people  to  be  neighbourly,  and  especially 
to  be  grateful.  Daviil  will  pay  resjiect  to  tlaniiii,  because  he  Is 
his  neighbour;  and  religion  teaches  us  to  be  civil  and  obliging  to 
all,  to  honour  all  men,  and  to  be  ready  to  do  all  offii.cs  of  kindness 
to  those  we  live  among;  nor  must  difference  in  idigiou  he  an 
obstruction  to  it.  But,  beside  this,  David  remembers  the  kindness 
which  his  father  shewed  to  liiin.  They  that  have  received 
kindness  must  return  it,  as  they  have  ability  and  opportuiiitv: 
they  that  have  received  it  from  the  parents  must  return  it  to  the 
children,  when  they  are  gone. 

2.  That,  as  sailh  the  proverb  of  the  ancients.  Wickedness  pro- 
ceedeth  from  the  tvicked,  I  Sam.  24.  13.  The  v  iie  person  will  speak 
villany,  and  the  instruments  of  the  churl  will  be  evii,  to  destroy 
those  with  lying  words  that  speak  right,  Isa.  32.  6,7.  Thev  that 
are  base,  and  design  ill  themselves,  are  apt  to  be  jealous,  and  to 
suspect  ill  of  others  without  cause.  Hauun"s  servants  suggested 
that  David's  ambassadors  came  as  sj)ies;  as  if  so  great  and  niiglity 
a  man   as  David   needed  to  do  so  mean  a  thing.      If  he   had  any 

design  upon  the  Aiumonites,  he  could  effect  it  l.y  o|)en  force,  and 
had 


no  occasion   for  any  fraudulent   practices;   or,   as   if  a  man 
4.  God  gives.men  power,  not  that  they  may  look  great  with   it.jof  such  virtue  and  honour  would  do  so  base  a  thliisr.     Y-t  \\:\\\un 


but  that  they  may  do  good  with  it.  When  David  reigned  over 
all  Israel,  he  executed  jndgment  and  justice  among  all  his  people, 
and  so  answered  the  end  of  his  elevation.  lie  was  not  so  intent 
on  his  conquests  abroad,  as  to  neglect  the  administration  of  justice 
at  home.  Herein  he  served  the  purposes  of  the  kingdom  of 
providence,  and  of  that  God  who  sits  in  the  throne  judging 
right;  and  was  an  eminent  type  of  the  Messiah,  the  sceptre  of: 
whose  kingdom  is  a  right  sceptre. 


CHAP.  XIX. 

The  story  it  here  repealed  of  Durid's  unr  with  the  Ammoniles,  nnd  the  Syrians 
llieir  allie.',  and  llie  iKtories  he  oblaintd  n-er  them,  which  lee  readjust  as  it 
is  here  related,  2  .Sam.  10.  llert  is,  1.  David's  cirilitij  to  the  liin/(  of  An.mim, 
in  sending  in  embassy  nf  cundulence  lo  him,  on  uccusiun  of  his  father's  death, 
V.  1,2.  II.  His  s:reat  incivility  to  David,  m  the  base  vscge  he  gate  lo  his 
ambassadors,  v.  3,  i.  111.  David's  just  usentment  of  it,  and  the  war  iihich 
broke  out,  tluieiijwn,  in  u  hich  the  Ammonites  acted  jiolitically,  in  bringing  the 
Syrians  to  llieir  assi-iance,  {v.  G,7.)  Joab  did  bramly,{v.ii.  .13.)  and  Israel 
Has  once  and  again  rictorious,  r.  14. .  19. 


J-lVrOW  it  came  to  pass  after  this,  that  Naiiash 
jL^  the  king  of  the  children  of  Ammon  died, 
and  his  son  reigned  in  his  stead.  2.  And  David 
said,  1  will  shew  kindness  unto  Hanun  the  son  of 
Nahash,  because  his  father  shewed  kindness  to  me. 
And  David  sent  messengers  to  comfort  him  con- 
cerning his  father.  So  the  servants  of  David  came 
into  the  land  of  the  children  of  Ammon  to  Hanun, 
to  comfort  iiim.  3.  But  liie  jirinces  of  the  children 
of  Ammon  said  to  Hanun, Thinkest  thou  that  David 
doth  honour  thy  father,  that  he  hath  sent  com- 
forters unto  thee?  are  not  his  servants  come  unto 
lliee  ior  lo  search,  and  to  overthrow,  and  to  spy 
vol..  u.  28 


hearkened  to  the  suggestion,  and,  against  the  law  of  nations, 
treated  David's  ambassadors  villanously. 

3.  Masters  ought  to  protect  their  servants,  and,  with  the  greatest 
tenderness,  to  concern  ihcuiselves  for  them,  if  they  come  by  any 
loss  or  danjage  in  their  service.  David  did  so  for  his  ambassadors- 
(v.  5.)  Christ  will  do  so  for  his  ministers;  and  let  all  masters  thus 
give  mito  their  servants  that  which  is  just  and  egual. 

6.  And  when  the  children  of  Ammon  saw  that 
they  had  made  themselves  odious  to  David,  Hannn 
and  the  children  of  Ammon  sent  a  thousand  talents 
of  silver  to  hire  them  chariots  and  horsemen  out  of 
Mesopot;»mia,  and  out  of  Syria-maachah,  and  out 
of  Zobah.  7.  So  they  liir*^d  thirty  and  two  thousand 
chariots,  and  the  king  of  Maachah  and  his  |)eople, 
who  came  and  pitched  before  Medeba.  And  the 
children  of  Ammon  gathered  themselves  together 
from  tiieir  cities,  and  came  to  battle.  8.  And 
when  David  heard  of  it,  he  sent  Joal),  and  all  the 
host  of  the  mighty  men.  9.  And  the  children  of 
Ammon  came  out,  and  put  the  battle  in  array 
before  the  gate  of  the  city  :  and  the  kings  that  were 
come  icere  by  themselves  in  the  field.  10.  Now 
when  Joab  saw  that  the  battle  was  set  against  him 
before  and  behind,  he  chose  out  of  all  the  choice 
of  Israel,  and  put  t/iem  in  array  against  the  Syrians, 

11.  And  the  rest  of  the  people  he  delivered  unto  llie 
hand  of  Abishai  his  brother,  and  they  f;et  i/tein- 
selves  in  array   against  the  children  of  Ammon. 

12.  And  he  said,  Jf  the  Syrians  be  too  firong  for 
me,  then  thou  shalt  help  me:  but  if  the  children 


Before  Christ  1036. 


of  Ammon  be  too  strong  for  tliee,  then  I  will  help 
thee.  13.  Be  of  good  courage,  and  lei  us  behave 
ourselves  valiantly  for  our  people,  and  for  the  cities 
of  our  God:  and  let  the  Lord  do  that  which  is 
good  ill  his  sight.  14.  So  Joab  and  the  people  that 
were  with  him  drew  nigh  before  the  Syrians  unto 
the  battle;  and  they  fled  i)efore  him.  15.  And 
when  the  children  of  Aniinon  saw  that  the  Syrians 
were  fled,  they  likewise  fled  before  Abishai  iiis 
brother,  and  entered  into  the  city.  Tiien  Joab 
came  to  Jerusalem.  16.  And  when  the  Syrians  saw 
that  they  were  put  to  the  worse  before  Israel,  they 
sent  messengers,  and  dre%v  forth  the  Syrians  that 
were  beyond  the  river:  and  Shophach,  the  captain 
of  the  host  of  Hadarezer,  ivent  before  them. 
17.  And  it  was  told  David;  and  he  gathered  all 
Israel,  and  passed  over  Jordan,  and  came  upon 
them,  and  set  the  battle  in  array  against  them.  So 
when  David  had  put  the  battle  in  array  against  the 
Syrians,  they  fought  with  him.  18.  But  the  Syrians 
fled  before  Israel;  and  David  slew  of  the  Syrians 
seven  thousand  men,  ichich  fought  in  chariots,  and 
forty  thousand  footmen,  and  killed  Shophach  the 
captain  of  the  host.  19.  And  when  the  servants 
of  Hadarezer  .saw  that  they  were  put  to  the  worse 
before  Israel,  they  made  peace  with  David,  and 
became  his  servants :  neither  would  the  Syrians 
help  the  children  of  Ammon  any  more. 

We  may  see  tiere, 

1.  How  the  hearts  of  sinners  that  are  marlted  for  ruin,  are 
liardeiied  to  tlieir  destruction.  The  children  of  Ammon  saw  that 
lliey  had  made  themselves  odious  to  David,  (v.  6.)  and  then  it 
had  liecn  their  wisdom  to  have  desired  conditions  of  peace,  to  have 
hiiniMed  themselves,  and  offered  any  satisfaction  for  the  injury 
they  had  done  him;  the  rather  because  they  had  made  tliem- 
aelves  not  onfy  odious  to  David,  luit  obnoxious  to  the  justice  of 
God,  who  is  Kinff  of  nations,  and  will  assert  the  injured  riojhts, 
and  maintain  the  violated  laws,  of  nations.  But,  instead  of  this, 
they  prepared  for  war,  and  so  brought  upon  themselves,  by  David's 
hand,  those  desolations  whicli  lie  never  intended  them. 

2.  How  the  courasje  of  brave  men  is  heightened  and  invigorated 
by  difficulties.  When  Joal)  saw  that  the  battle  was  set  against 
him,  before  and  behind,  (v.  10.)  instead  of  meditating  a  retreat, 
he  doubled  his  resolution;  and,  though  he  could  not  double,  he 
divided  his  army,  and  not  only  spake,  but  acted,  like  a  gallant 
man,  that  had  great  presence  of  mind  when  he  saw  himself  sur- 
rounded. He  engaged  with  his  brother  for  mutual  assistance; 
(v.  12.)  excited  himself,  and  the  rest  of  the  officers,  to  act 
vigorously  in  their  respective  posts,  with  an  eye  to  God's  glory, 
and  their  country's  good,  not  to  any  honour  and  advantage  of 
their  own  ;  and  then  left  the  issue  to  God  :  Let  the  Lord  do  t/iat 
fuhirh  is  rir/ht  in  his  sigfit. 

3.  How  vain  the  greatest  art  and  strength  are  against  justice 
and  equity.  The  Ammonites  did  their  utmost;  they  brought  as 
good  a  force  into  the  field,  and  disposed  it  with  as  much  policy 
as  possible;  yet,  having  a  bad  cause,  and  acting  in  defence  of 
wrong,  it  would  not  do;  tliey  were  put  to  the  worst.  Right  will 
prevail,  and  triumph  at  last. 

4.  To  how  little  purpose  it  is  for  those  to  rally  again,  and 
reinforce  themselves,  that  have  not  God  on  their  side.  The 
Syrians,  though  no  way  concerned  in  the  merits  of  the  cause,  but 
Kcrving  only  as  mercenaries  to  the  Ammonites,  when  they  were 


I  CHRONICLES,  XIX,  XX.         The  Defeat  of  the  Ammonites. 

beaten,  thought  themselves  concerned   to   retrieve   their  \ionour; 


■  and  therefore  called  in  the  assistance  of  the  Syrians  on  the  other 

;  side  Euphrates;   liut  to  no  purpose,  still  thev //cc/  before  Israel: 

I  (v.  18.)  tliev  lost  7000  men,  who   are  said  to  be  the  men  of  700 

chariots,    2 Sam.  10.  18.      For,   as    now,   in   a   man   of  war   for 

sea-service,   they  allot  ten  men  to  a  gun,  so  then,  in  land-service, 

ten  men  to  a  chariot. 

5.  Those  who  have  meddled  with  strife  that  belongs  not  to  them, 
and  have  found  that  they  meddled  to  their  oivii  hurt,  do  well  to 
learn  wit  at  length,  and  meddle  no  further.  The  Syrians,  finding 
that  Israel  was  the  conquering  side,  not  only  brake  off  their 
alliance  with  the  Ammonites,  and  would  help  them  no  more- 
(('.  19.)  but  marie  peace  ivith  David,  and  became  his  servant!,. 
Let  those  who  have  in  vain  stood  it  out  against  God,  be  thus  wise 
for  themselves,  and  agree  with  him  (jnicklg  while  they  arc  in  the 
iraij.  T^et  them  become  his  servants;  for  they  cannot  but  see 
thenisrlves  uiidone,  if  thev  be  his  enemies. 


CHAP.  XX. 

[hre  is  a  repetit'wu  of  the  story  of  David's  wars,  I.  With  the  Ammonites,  and 
lilt  taking  of  Kabbah,  r.  1..3.  71.  With  the  giants  of  the  Philistines, 
i:  4.. 8. 


1.  A  ND  it  came  to  pass,  that  after  the  year  was 
JTjL  expired,  at  the  time  that  kings  go  out  to 
battle,  Joab  led  forth  the  power  of  the  army,  and 
wasted  the  country  of  the  children  of  Ammon,  and 
came  and  besieged  Rabbah.  But  David  tarried 
at  Jerusalem.  And  Joab  smote  Rabbah,  and 
destroyed  it.  2.  And  David  took,  the  crown  of 
their  king  from  off  his  head,  and  found  it  to  weigh 
a  talent  of  gold,  and  there  irere  precious  stones  in 
it,  and  it  was  set  ujion  David's  head  :  and  he 
brought  also  exceeding  much  spoil  out  of  the 
city.  3.  And  he  iirought  out  tiie  people  \\v.\i  were 
in  it,  and  cut  them  with  saws,  and  witli  harrows  of 
iron,  and  willi  axes.  Even  so  dealt  David  with 
all  the  cities  of  the  childien  of  Ammon.  And 
David  and  all  the  people  returned  to  Jerusalem. 

How  the  army  of  the  Ammonites,  and  their  allies,  was  routed 
in  the  field,  we  read  in  the  foregoing  chapters.  Here  we  have 
the  destruction  of  Rabbath,  the  metropolis  of  their  kingdom,  (».  i.) 
the  putting  of  their  king's  crown  upon  David's  head,  (v.  i!.)  and 
the  great  severity  that  was  used  toward  the  people,  v.  a.  This  we 
had  a  more  full  account  of,  2  Sam.  11.  and  12.  and  cannot  but 
remember  by  this  sad  token,  that,  while  Joab  was  besiegiiiij 
Rabbah,  David  fell  into  that  great  sin  in  the  matter  of  Uriah. 

But  it  is  observable,  that  though  the  rest  of  the  story  bo 
repeated,  that  is  not;  a  hint  only  is  given  of  it  in  those  words, 
(But  David  tanied  at  Jerusalem,)  which  lie  here  in  a  paicn- 
thesis.  If  he  had  been  abroad  with  his  army,  he  had  been  out 
of  the  way  of  that  temptation  ;  but,  indulging  his  ease,  he  fell 
into  nncleanness.  Now,  as  the  relating  of  the  sni  David  tell  into, 
is  an  instance  of  the  impartiality  and  fidelity  of  the  sacred  wrlteis; 
so  the  avoiding  of  the  repetition  of  it  here,  when  there  was  a  fair 
occasion  given  to  speak  of  it  again,  is  designed  to  teach  us,  that 
though  there  may  be  a  just  occasion  to  speak  of  the  faulls  .ind 
miscarriages  of  others,  yet  we  should  not  take  delight  in  the 
repetition  of  them.  That  should  always  be  looked  upon  as  an 
.unpleasing  subject,  which,  though  sometimes  one  cannot  help 
falling  upon,  vet  one  would  not  choose  to  dwell  upon,  any  more 
than  we  should  love  to  rake  in  a  dunghill.  The  persons,  o» 
actions,  we  can  say  no  good  of,  we  had  best  say  nothing  of. 


Before  Christ  1017. 


4.  And  it  came  to  pass  after  ihis,  that  llierc 
arose  war  at  Gezer  with  the  Philistines;  at  whicii 
lime  Sibhechaithe  Hiishathite  slew  Sippai  that  was 
of  tlie  children  of  the  giant,  and  tiiey  were  subdued. 
5.  And  there  was  war  a;^ain  with  the  Piiilistines; 
and  Elhanan  the  son  of  Jair  slew  Lahnii  tiie 
brother  of  Goliatii  tiie  Gittite,  whose  spear-staff 
7ras  like  a  weaver's  beam.  tJ.  And  yet  again  there 
was  war  at  Galh,  where  was  a  man  of  oreat  stature, 
whose  fingers  and  toes  were  four  and  twenty,  six 
on  each  hand,  and  six  on  each  foot:  and  he  also 
was  the  son  of  the  giant.  7.  But  when  he  defied 
Israel,  Jonathan  the  son  of  Shimea  David's  brother 
slew  him.  8.  These  were  bom  unto  the  giant  in 
Gath ;  and  they  fell  by  tlie  hand  of  David,  and  by 
the  hand  of  his  servants. 


Tlie  Philistines  were  nearly  subdued,  r/(.18.1.  but  as,  in  Ibe  de- 
struction of  the  Canaatiites  by  Joshua,  the  sons  of  Anak  were  last 
subdued,  (Josli.l  1.21.)  so  here,  in  the  conquest  of  the  Philistines, 
the  giants  of  Galh  were  last  brounlit  down.  In  the  conflicts 
between  grace  and  corruption,  there  are  some  sins,  which,  like 
these  giants,  kce|i  their  ground  a  great  while,  and  are  not  mastered 
without  much  difficulty,  and  a  Ions:  struggle:  but  judgment  will 
be  brought  forth  into  victory  at  last. 

Observe,  l.We  never  read  of  giants  among  the  Israelites,  as  we 
do  of  giants  among  the  Philistines  ;  the  giants  of  Gath,  but  not 
giants  of  Jerusalem.  The  growth  of  God's  plants  is  in  usefulness, 
not  in  bulk.  They  who  covet  to  have  ciibils  added  to  their  stature, 
do  not  consider  that  it  will  but  make  tbeni  more  unwieldy.  In 
the  balance  of  the  sanctuary,  David  far  outweiahs  Goliath. 

2.  The  servants  of  Da\id,  tliounh  men  of  ordinary  stature,  were 
too  hard  for  the  giants  of  Galh,  in  every  encounter;  because  thev 
had  God  on  their  side,  who  lakes  pleasure  in  abasing  loflv  looks, 
and  mortifying  the  giants  that  are  in  the  earth,  as  he  did  of  old 
by  the  deluge,  though  they  were  men  of  renown.  Never  let 
tbe  church's  friends  be  disheartened  by  the  ))ower  and  pride  of 
the  church's  enemies.  We  need  not  fear  great  men  against  us, 
while  we  have  the  great  God  for  us.  What  will  a  finger  more 
on  each  hand  do,  or  a  toe  more  on  each  foot,  in  contest  with 
Omnipotence? 

3.  These  giants  defied  Israel,  {v.  7.)  and  were  thus  made  to  pav 
for  their  insolence.  None  are  more  visibly  marked  for  ruin, 
than  those  who  reproach  God  and  his  Israel.  God  will  do  great 
things,  rather  than  suffer  the  enemy  to  behave  themselves  proiidlt/. 
Dent.  3'2.27.  The  victories  of  the  Son  of  David,  like  those  of 
David  himself,  are  gradual.  We  see  not  yet  nil  things  put  tinder 
hivi ;  but  it  will  be  seen  shortly:  and  death  itself,  the  last  enemy, 
like  these  giants,  triumphed  over. 


CHAP.  XXI. 


As  this  rehearsal  makes  no  mention  of  David's  sin  in  (he  matter  of  Uriahs  $o 
neither  of  the  troubles  of  his  family,  that  followed  upon  it ;  not  a  word  of 
Absalom's  rebellion^  or  Sheba's.  But  David's  sin,  in  numbering'  the  people, 
is  here  related^  because,  in  the  atonement  made  for  that  sin^  an  intimation 
was  ffiven  of  the  spot  of  ground  on  which  the  temple  should  be  built.  Here  is, 
I.  David's  sin,  in  forcing  Joab  to  number  the  people^  I ,  .A.  II.  David's  sor- 
row ftr  what  he  had  done,  as  soon  as  he  perceived  the  sinfulness  of  it,  v.  5.  .8. 
///,  The  sad  dilemma  for  tiilemma  rather)  he  was  bi'ought  to,  when  it  was 
put  to  him  to  choose  how  he  tcould  be  puAishcd  for  this  sin,  and  what  rod  he 
would  be  beaten  with,  r.9..13.  IV.  The  icoful  havoc  which  was  made  by 
the  pestilence  in  the  country,  and  the  narrow  escape  which  Jerusalem  hud 
from  being  laid  ivaste  by  it,  v.  14.  .16  V.  David's  repentance  and  sacrifice 
upon  this  occasion,  and  the  staying  of  ihe  plague  thereupon,  u.  17.  .30.  This 
mttful  stoTit  we  met  withy  and  meditated  upon,  2  Sam.  24. 


I  CHRONICLES,   XX,  XXI.  The  Giants  subdued 

1.     A    ND  Satan  stood  up  against  Israel,  and  pro- 
jr\,  voiced    David   to    mitnber   Israel.     2.  And 


David  said  to  Joab  and  to  tlie  rulers  of  the  i)eople, 
Go,  number  Israel  from  Beer-sheba  even  to  Dan; 
and  bring  the  number  of  them  to  me,  that  1  may 
know  it.  3.  And  Joab  answered,  Tlie  Lord  make 
his  people  an  hundred  times  so  many  more  as  they 
be:  but,  my  lord  the  king,  are  they  not  all  my 
lord's  servants?  why  then  dotii  my  lord  require 
this  thing?  why  will  he  be  a  cause  of  trespass  to 
Israel?  4.  Nevertheless  the  king's  word  prevailed 
against  Joab.  Wherefore  Joab  departed,  and 
went  throughout  all  Israel,  and  came  to  Jerusalem. 

5.  And  Joab  gave  the  sum  of  the  number  of  the 
people  unto  David.  And  all  thet/  of  Israel  were  a 
thousand  thousand  and  an  hundred  thousand  men 
that  drew  sword:  and  Judah  was  four  hundred 
threescore  and  ten  thousand  men  that  drew  sword. 

6.  But  Levi  and  Benjamin  counted  he  not  among 
them:  for  the  king's  word  was  abominable  to  Joab. 

Numbering  the  people,  one  would  think,  was  no  bad  thing 
Why  should  not  the  shejjherd  kiiow  the  count  of  his  flock?  liiit 
God  sees  not  as  man  sees.  It  is  plain  it  was  wrong  in  David  to  do 
it,  and  a  great  provocation  to  God;  because  he  did  it  in  the  ])ride 
of  his  heart:  and  there  is  no  sin  that  has  in  it  more  of  contradic- 
tion, and  llierefore  more  of  offence,  to  God,  than  pride.  The  sin 
was  David's,  he  alone  must  bear  the  blame  of  it:  but  here  we  are 
told, 

I.  How  active  the  tempter  was  in  it;  (v.1.)  Satan  stood  up 
ar/ainst  Israel,  and  provoked  David  to  do  it.  It  is  saiii, 
2 Sam. 24.1.  that  the  anr/er  of  the  Lord  uas  kindled  againsi 
Israel,  and  he  moved  David  to  do  it.  The  righteous  judgmentt 
of  God  arc  to  be  observed  and  acknowledged  even  in  the  -sins 
and  unrighteousness  of  men.  We  are  sure  that  God  is  not  the 
Author  of  sin,  he  tempts  no  man;  and  therefore  when  it  is  saW 
that  he  moved  David  to  do  it,  it  must  be  explained  by  what  is 
inlimated  here,  that,  for  wise  and  holy  ends,  he  permitted  the 
devil  to  do  it.  Here  we  trace  this  foul  stream  to  its  fountain. 
1 .  That  Satan,  Ihe  enemy  of  God  and  all  good,  should  stand  vp 
against  Israel,  is  not  strange.  It  is  what  he  aims  at,  to  weaken 
the  strenglli,  diminish  the  numbers,  and  eclipse  Ihe  glory,  of  God's 
Israel,  to  whom  he  is  a  Satan,  a  sworn  adversary.  But,  2.  That 
he  should  influence  David,  the  man  after  God's  own  heart,  to  do 
a  wrong  thing,  mav  well  be  wondered  at.  One  would  think  him 
one  of  those  whom  the  wicked  one  touches  not.  No,  even  the 
best  saints,  till  they  come  to  heaven,  are  forbidden  to  think  them- 
selves out  of  the  reach  of  Satan's  temptations. 

Now,  when  Satan  meant  to  do  Israel  a  mischief,  what  course 
did  he  take?  He  did  not  move  God  against  them  to  destroy  them, 
as  he  did  against  Job,  (eh.  2.  3.)  but  he  |)rovoked  David,  the  best 
friend  they  had,  to  number  them,  and  so  to  offend  God,  and  set 
him  against  them.  Note,  (1.)  The  devil  does  us  more  mischief 
by  tempting  us  to  sin  against  our  God,  than  he  does  by  accusing 
us  before  our  Cod.  He  destrovs  none  but  by  their  own  hands. 
(2.)  The  greatest  spite  he  can  do  to  the  church  of  God,  is,  to 
tempt  the  rulers  of  the  church  to  pride;  for  none  can  conceive 
tbe  fatal  consequence  of  that  sin  in  all,  especially  in  church-rulers. 
Ye  shall  not  be  so,  Luke,  22. 26. 

II.  How  passive  the  instrument  was.  Joab  was  the  person 
employed,  an  active  man  in  public  business;  but  to  this  he  uas 
perfectly  forced,  and  did  it  with  the  greatest  reluclancy  iniHginable. 

1.  He  put  in  a  remonstrance  against  it,  before  he  began  it.  No 
man  more  forward  than  he  in  any  thing  that  really  tended  to  lie 
honour  of   the  king,  or  the  welfare  of  Ihe   kingdom  ;  but  in  ihis 


Before  Christ  1017. 


matter,  he  would  gladly  be  excused.  For,  O  •)  I'  "''"'  •>•  needless 
lliinsr,  there  was  no  occasion  at  all  for  it.  God  had  promised  to 
multiply  them,  and  he  needed  not  question  the  acconi|)lislimcnt 
of  that  promise:  they  were  all  his  servants,  and  he  needed  not 
doubt  of  their  lovally  and  affection  to  him.  Tiieir  number  was  as 
much  his  strenijlli  as  he  could  desire,  f  2.)  It  was  a  dangerous 
thins:.  In  doln"'  it,  he  might  be  a  cause  of  trespass  to  Israel,  and 
mifjlit  provoke  God  against  them.  This  Joab  apprehended,  and 
yet  David  himself  did  not.  The  most  learned  in  the  Inws  of  God, 
are  not  always  the  most  quick-sighted  in  the  ap])licalion  of  those 
laws. 

2.  He  was  quite  weary  of  it  before  he  had  done  it;  for  the 
king's  word  was  abominable  to  Joab,  v.d.  Time  was,  when 
whatever  king  David  did  pleased  all  the  people :  (2  Sam.  3.  30.) 
but  now  there  was  a  general  disgust  at  these  orders,  which  con- 
firmed Joab  in  his  dislike  of  them,  so  that  though  the  produce  of 
this  muster  was  really  very  great,  yet  he  had  no  heart  to  perfect 
it,  but  left  two  tribes  unnumbered,  (y.S,  6.)  two  considerable 
ones,  Levi  and  Benjamin;  and,  perhaps,  was  not  very  exact  in 
numbering  the  rest,  because  he  did  not  do  it  with  any  pleasure; 
which  might  be  one  occasion  of  the  difference  between  the  sums 
here  and  2  Sam.  24. 9. 


7.  And  God  was  displeased  with  this  thina:; 
therefoie  he  stnote  Israel.  8.  And  David  said 
unto  God,  I  have  sinned  greatly,  because  I  have 
done  this  thiiig:  l)ut  now,  I  beseech  thee,  do  away 
the  iniquity  of  thy  servant;  for  I  have  done  very 
foolishly.  9.  And  the  Lord  spake  tiiito  Gad, 
David's  seer,  saying,  10.  Go  and  tell  David,  saying. 
Thus  saith  the  Lord,  I  offer  thee  three  thiners: 
choose  thee  one  of  them,  that  I  may  do  it  unto  thee. 
11.  So  Gad  came  to  David,  and  said  unto  him, 
Thus  saith  the  Lord,  Choose  thee,  12.  Either  three 
years  famine;  or  three  months  to  be  destroyed 
before  ihy  foes,  while  that  the  sword  of  thine  ene- 
mies overtaketh  lliee;  or  else  three  days  the  sword 
of  the  Lord,  even  the  pestilence,  in  the  land,  and 
the  angel  of  the  Lord  destroying  throughout  all 
the  coasts  of  Israel.  Now  therefore  advise  thyself 
what  word  I  shall  bring  again  to  him  that  sent  me. 
13.  And  David  said  unto  Gad,  I  am  in  a  great 
strait :  let  me  fall  now  into  the  hand  of  the  Lord  ; 
for  very  great  are  his  mercies:  but  let  me  not  fall 
into  the  hand  of  man.  14.  So  the  Lord  sent  pes- 
tilence upon  Israel:  and  tlierefell  of  Israel  seventy 
thousand  men.  15.  And  God  sent  an  angel  unto 
Jerusalem  to  destroy  it :  and  as  he  was  destroy- 
ing, the  Lord  beheld,  and  he  repented  him  of  the 
evil,  and  said  to  the  angel  that  destroyed,  It  is 
enough,  stay  now  thine  hand.  And  the  angel  of 
the  Lord  stood  by  the  threshing-floor  of  Oman 
the  Jebusite.  16.  And  David  lifted  up  his  eyes, 
and  saw  the  angel  of  the  Lord  stand  between  the 
earth  and  the  heaven,  liaving  a  drawn  sword  in  his 
hand  stretched  out  over  Jerusalem.  Tiien  David 
and  the  elders  of  Israel,  «7/o  ?re/e  clothed  in  sack- 
cloth, fell  upon  their  faces.  17.  And  David  said 
unto  God,  Is  it  not  I  that  commanded  the  people 
to  be  numbered  ?  even  I  it  is  that  have  sinned  and 


I  CHRONICLES.   XXi.        David's  numberhig  of  the  People. 

done  evil  indeed;  but  as  for  these  sheep,  what 
have  they  done?  let  thine  hand,  I  pray  thee,  O 
Lord  my  God,  be  on  me,  and  on  my  father's  house; 
but  not  ontliy  people,  that  they  should  be  plagued. 


David  is  here  under  the  rod  for  numbering  the  people;  that  rod 
of  correction  which  drives  out  the  foolishness  that  is  bound  up  in 
the  heart,  the  foolishness  of  pride.      Let  us  briefly  observe, 

1.  How  he  was  corrected.  If  God's  dearest  children  do  amiss, 
they  must  expect  to  smart  for  it. 

l.He  is  given  to  understand  that  God  is  displeased;  and  that  is 
no  small  uneasiness  to  so  good  a  man  as  David,  v.  7-  (iod  takes 
notice  of,  and  is  displeased  with,  the  sins  of  his  people;  and  no 
sin  is  more  displeasing  to  him  than  pride  of  heart :  nor  is  any  thing 
more  humbling,  and  grieving,  and  morlifjing,  to  a  gracious  soul, 
than  to  see  itself  under  God's  displeasure. 

2.  He  is  put  to  his  choice,  whether  he  « ill  be  punished  by  war, 
famine,  or  pestilence ;  for  |)iinished  he  must  be,  and  by  one  of 
these.  Thus,  for  his  further  hnniiliation,  he  is  put  into  a  strait, 
a  great  strait ;  and  has  the  error  of  all  the  three  judgments  impressed 
upon  his  mind,  no  doiii)t,  to  his  great  amazement,  while  he  is  con- 
sidering «hicli  he  shall  choose. 

3.  He  hears  of  70,000  of  his  subjects,  who,  in  a  few  hours, 
were  struck  dead  by  the  pestilence,  r.  14.  He  was  proud  of  the 
multitude  of  his  people,  but  divine  justice  took  a  course  to  make 
them  fewer.  Justly  is  that  taken  from  us,  weakened,  or  embit- 
tered, to  us,  which  we  are  proud  of.  David  must  have  the  people 
numbered  :  Bring  me  the  nnmber  of  them,  says  he,  that  I  may 
know  it.  But  now  God  numbers  them  after  another  manner, 
numbers  to  the  sword,  Isa.65.12.  And  David  had  another 
number  of  them  brought,  more  to  his  confusion  than  that  was  to 
his  satisfaction,  namely,  the  number  of  the  slain:  a  black  bill  of 
mortality,  which  is  a  drawback  to  his  muster-roll. 

4.  He  sees  the  destroving  angel,  with  his  sword  drawn  against 
Jerusalem,  v.\G.  This  could  not  but  be  very  terrible  to  him,  as 
it  was  a  visible  indication  of  the  anger  of  Heaven,  and  threatened 
the  utter  destruction  of  that  beloved  city.  Pestilences  make  the 
greatest  devastations  in  the  most  populous  places.  The  sight  of  an 
angel,  though  coming  peacealdy,  and  on  a  friendly  errand,  has 
made  even  mighty  men  to  tremble;  how  dreadful  then  must  this 
sight  be,  of  an  angel  with  a  drawn  sword  in  his  hand,  a  flamine 
sword,  like  that  of  the  cherubim,  which  turned  every  way  to  keep 
the  wav  of  the  tree  of  life  I  While  we  lie  under  the  wrath  of 
God,  the  holy  angels  are  armed  against  us,  though  we  see  them 
not  as  David  did. 

II.  How  he  bore  the  correction. 

1.  He  made  a  very  penitent  confession  ot  his  sin,  and  prayed 
earnestly  for  the  pardon  of  it,  t). 8.  Now  he  owns  that  he  had 
sinned,  had  sinned  greatly,  had  done  foolishly,  very  foolishly;  and 
he  entreats,  that,  however  he  might  be  corrected  for  it,  the  iniquity 
of  it  might  be  done  away. 

2.  He  accepted  the  punishment  of  his  iniquity;  "Let  thy  hand 
be  on  me  and  on  my  father's  house.  I  submit  to  the  rod,  only  let 
me  be  the  sufferer,  for  I  am  the  sinner;  mine  is  the  guilty  head 
at  which  the  sword  should  be  jiointed." 

3.  He  cast  himself  upon  the  mercy  of  God,  (though  he  knew  he 
was  angry  with  him,)  and  did  not  entertain  any  hard  thoughts  of 
him.  However  it  be.  Let  ns  fall  into  the  hands  of  the  Lord,  /or 
his  mercies  are  great,  ti.  13.  Good  men,  even  when  God  frowns 
upon  them,  think  well  of  him :  Though  he  slay  me,  yet  will  I  trust 
in  him. 

4.  He  exjjressed  a  very  tender  concern  for  the  people,  and  it 
went  to  his  heart  to  see  them  plagued  for  his  transgression  :  These 
sheep,  what  have  they  done? 

18.  Then  the  angel  of  the  Lord  commanded 
Gad  to  say  to  David,  that  David  should  go  up,  and 
set  up  an  altar  unto  the  Lord  in  the  threshing-floor 
of  Oman  the  Jebusite.     19.  And  David  went  un  ai 


Ik'fore  Christ  U)I7- 


1  CHRONICLES,  XXI,  XXII. 


Oman's  Threshmg-Floor. 


the  saying  of  Ciacl,  which  he  spake  in  the  name  of 
the  Lord.  20.  And  Oman  tnrned  hack,  and  saw  the 
anuvl  ;  and  his  tbnr  sons  with  him  hid  themselves. 
Now  Oman  was  threshing  wheat.  21.  And  as  Da- 
vid came  to  Oman,  Oman  looked,  and  saw  David, 
and  went  ont  of  the  thieshing-tloor,  and  bowed  liim- 
s(ll  to  David  with  //w  face  to  the  ground.  22.  Then 
David  said  to  Oman,  Grant  me  the  place  of  litis 
threshing-floor,  that  I  may  build  an  altar  therein 
unto  the  i,ORi)  ;  tliou  shalt  grant  it  me  tor  the  full 
price  :  that  the  i)lagne  may  be  stayed  from  the 
people.  2J.  And  Oman  said  unlo  David,  Take  it 
to  thee,  and  let  my  lord  the  king  do  thai  ivhich  is 
good  in  his  eves:  lo,  1  give  ///ee  the  oxen  a/so  for 
burnt-offerings,  and  the  threshing-instruments  for 
wood,  and  the  wheat  for  the  njcat-otlering  ;  I  give 
it  all.  24-.  And  king  David  said  to  Oman,  Nay; 
hut  I  will  verily  buy  it  t()r  the  full  price:  for  1  will 
not  take  that  which  is  thine  for  the  Lord,  nor  offer 
burnt-offerings  without  cost.  2o.  So  David  gave 
to  Oman  tor  the  place  six  hundred  shekels  of  gold 
by  weight.  26.  And  David  built  there  an  altar  imto 
the  Lord,  and  offered  burnt-offerings  and  peace-otTer- 
ings,and  called  upon  the  Lord;  and  he  answered  him 
from  heaven  by  fire  upon  the  altar  of  burnt-ofiering. 
27.  And  the  Lord  commanded  the  angel  ;  and  he  put 
up  his  sword  again  into  the  sheath  thereof.  2S.  At 
that  time,  when  David  saw  that  the  Lord  had  answered 
him  in  the  threshing-floor  of  Oman  the  Jebusite, 
then  he  sacrificed  there.  2L).  For  the  tabernacle  of 
the  Loud,  which  Moses  made  in  the  wilderness,  and 
the  altar  of  the  burnt-offering,  were  at  that  season 
in  the  high-place  at  Gibeon.  30.  But  David  could 
not  go  before  it  to  inquire  of  God  ;  tor  he  was  afraid  j 
because  of  the  sword  of  the  angel  of  the  I^or  d. 

We  have  here  the  controversy  concliiiled,  anil,  upon  David's 
repentance,  his  peace  piade  with  God.  Tliough  ihuii  irast  uiir/ry 
tvilh  me,  thine,  anger  is  turned  awai/. 

1.  A  stop  was  put  lo  the  progress  of  ihe  execution,  v.  15. 
When  David  repented  him  of  the  sin,  God  repented  him  of  the 
jn<ljj;meiit,  and  ordered  Ihe  destroying  angel  to  stay  his  hand,  and 
sheath  his  sword,  v.  27. 

2.  Direction  was  given  to  David  to  rearan  altar  in  the  threshing- 
floor  of  Oman,  v.  18.  The  angel  commanded  the  prophet  Gad 
to  bring  David  this  direction.  The  same  angel  that  had,  in  God's 
name,  cariied  on  the  war,  is  here  forward  to  set  on  foot  the  treaty 
of  peace ;  for  angels  do  not  desire  the  woeful  day.  The  angel  could 
have  given  this  order  to  David  himself:  hut  he  chose  to  do  it  by 
his  seer,  that  he  might  put  an  honour  upon  the  prophetical  offiie. 
Thus  tile  revelation  of  Jesus  Christ  was  notified  by  the  angel  to 
John,  and  by  him  lo  the  churches.  The  commanding  of  Dain  to 
l>uild  an  altar,  was  a  blessed  token  of  reconciliation  ;  for  if  God 
had  been  pleased  to  kill  him,  he  would  not  have  appointed,  be- 
cause he  would  not  have  accepted,  a  sacrifice  at  his  hands. 

3.  David  immediately  made  a  bargain  with  Oman  for  the  thresh- 
ing-floor ;  for  he  would  not  serve  God  at  other  people's  charge. 
Oman  generously  offered  it  him  gratis,  not  only  in  complaisance  to 
the  king,  but  because  he  had  himself  icen  the  angel,  v.  20.  which 
so  terrified  him,  that  he  and  his  four  sons  hid  themselves,  as  un- 
able (o  bear  the  brightness  of  his  glory,  and  afraid  of  his  drawn 


sword.  Under  these  apprehensions,  he  was  willing  to  do  any 
thing  toward  making  the  atonement.  Those  that  are  duly  sensible 
of  the  terrors  of  the  Lord,  will  do  all  tliey  can,  in  iheir  places,  to 
promote  religion,  and  all  the  methods  of  reconciliation  for  th" 
turning  away  of  (iod's  wrath. 

4.  God  testifi<(l  his  acceptance  of  David's  otlerings  on  this  altar: 
he  answered  him  from  heaven  byjirc,  v.  •>(!.  To  signily  that  Cioil's 
anger  was  turned  away  from  him,  the  lire  that  might  Justly  have 
fasteiifd  upon  the  sinner,  fa^tened  upon  the  sacrifice,  and  consum- 
ed that  ;  and,  upon  this,  the  destroving  sw<ir<l  was  returned  into 
its  sheath.  Thus  Christ  was  made  sin,  and  a  cnrs-e.for  us,  and  it 
pleased  the  Lord  to  bruise  him,  that  through  him  God  might  be 
lo  us,  not  a  consuming  Fire,  but  a  reconciled  Tatlier. 

3.  He  continued  to  offer  his  sacrifices  upon  this  altar.  The  bra- 
;!en  altar  which  Moses  made,  was  at  Gibeon,  v.  29.  and  there  all 
the  sacrifices  of  Israel  were  offered  :  but  David  was  so  terrified  at 
Ihe  sight  of  the  sword  of  the  angel,  that  he  could  not  go  thither, 
V.  30.  Tiie  business  required  haste,  when  the  plague  was  begun. 
Aaron  must  go  quickly,  nay,  he  must  ?wn,  to  make  atonement, 
Nunib.  1().  4(J,  47.  And  the  case  here  was  no  less  urgent  ;  so 
that  David  had  not  liM)e  to  go  to  Gibeon  ;  nor  durst  he  leave  the 
angel,  with  his  sword  drawn  over  Jerusalem,  lest  the  fatal  stroke 
should  be  gi>eii,  before  he  came  back.  And  therefore  God,  in 
tenderness  lo  him,  bade  him  build  an  altar  in  that  place,  dispensing 
with  his  own  law  concerning  one  altar,  because  of  the  piesent  dis- 
tress, and  acceptins  the  sacrifices  offered  on  this  new  altar,  v»liich 
was  not  set  up  in  opposition  lo  that,  but  in  concurrence  with  it. 
The  symbols  of  unity  were  not  so  much  insisted  on,  as  unity  it- 
self. Nay,  when  the  present  distress  was  over,  (as  it  shoidd  seem,) 
David,  as  Ions'  as  he  lived,  sacrificed  there,  though  the  altar  at  Gi- 
beon was  still  kept  up;  for  (lod  had  owned  the  sacrifices  that  were 
here  offered,  and  had  testified  his  acceptance  of  ihem,  v.  28.  On 
those  administrations  in  which  we  have  experienced  the  tokens  of 
God's  presence,  and  have  found  that  he  is  with  us  of  a  truth,  it  is 
good  to  continue  our  attendance.  "  Here  God  has  graciously  met 
me,  and  therefore  I  will  still  expect  to  meet  with  him." 

CHAP.  XXIL 

Ont  of  tlip  eater  comes  forth  meat.  /(  mis  upm  occnxiim  of  Ihe  Ifnilile 
judgment  biflkttil  on  Israel  fur  the  sin  iif  Diirid,  that  Gud  f;me  itithnnlwn 
if  llie  selling  up  of  atiolher  altar,  anil  nf  Ihe  place  iihere  lie  uniild  hare  Ihe 
temple  lo  he  built  ;  upon  uhith,  Darid  was  enilid  uilh  great  vi^mir  lo  make 
prepariilion  for  Ihe  grcal  work;  wherein,  lhoiif;h  he  liad  long  since  drsi^'nid 
it.  It  should  seem,  he  was,  of  late,  grown  remiss,  till  awakened  I'lj  Hie  alarm  of 
that  judgment.  The  tokens  of  Cod's  farour  he  receired,  after  those  of  his  dis- 
pleasure, I.  Directed  him  to  the  place,  v.  I.  //.  Encourofied  and  quickened 
him  to  the  work.  1.  He  set  himself  la  prepare  fur  Ihe  huilding,  v.  2..  a. 
2.  He  instructed  Solomon,  and  gare  him  ii  charge  conceming  lliis  work,  v. 
(i .  .  16.  i.  He  commanded  Ihe  princes  lo  assist  him  in  it,  r.  17  .  .  19.  There 
is  a  great  deal  of  difference  hetireen  the  frame  of  Durid's  spirit  in  the  begin- 
ning of  the  former  chapter,  and  in  the  beginning  of  this.  There,  in  Ihe  pride 
of  his  heart,  he  was  numbering  the  people  ;  here,  in  his  humility,  preparing  for 
the  seriice  of  (lod.  There  corruption  was  uppermost;  (but  the  well  af  lic- 
ing  water  in  Ihe  suul,  Ihnugh  it  may  he  muddied,  will  work  itself  clear  again ;) 
grace  here  has  recorered  the  upper  hand. 


HEN  David  said.  This  is  the   house  of  the 

Lord    God,   and    this   is    the   altar  of  the 

burnt-offerino-  for  Israel.     2.   And    David  command- 


T' 


•6. 


ed  to  gather  together  the  strangers  that  laere  in  the 
land  of  Israel  ;  and  he  set  masons  to  hew  wrought 
stones,  to  build  the  house  of  God.  3.  And  David 
prepared  iron  in  abundance  for  the  nails  for  the 
doors  of  the  gates,  and  for  the  joinings  ;  and  brass 
in  abundance  without  weight  ;  4.  Also  cedar-trees 
in  abundance:  for  the  Zidonians  and  they  of  Tyre 
brought  much  cedar-wood  to  David.  6.  And 
David  said,  Solomon   my  son  is  young  and    lender, 


Before  Christ  1017.  I  CHRONICLES.  XXII. 

and  the  liouse  that  is  to  be  biiilded  for  the  Lord 
must  be  exceediiiii  majinifical,  of  fame  and  of  glory 
tliroiiahout  all  couiiliies:  I  will  therefore  now  make 
preparation  for  it.  So  David  prepared  abundantly 
hefore  his  death. 

Here  is, 

I.  The  pkice  for"  the  building  of  the  temple,  v.  1.  Then  David 
said,  l>v  inspiration  of  (jod,  and  as  a  declaration  of  liis  mind.  This 
is  the  house  of  the  Lurd  God.  If  a  temple  must  be  built  fi)r(iod, 
it  is  fit  that  it  be  left  to  him  to  choose  the  ground,  for  all  the  earth 
is  his;  and  this  is  the  ground  he  makes  choice  of:  it  had  per- 
tained to  a  Jebusite,  and,  perhaps,  there  was  not  a  spot  of  ground 
besides,  in  or  about  Jerusalem,  that  did  so;  a  happv  presage  of 
the  setting  up  of  the  gospel-temple  among  the  Gentiles.  See 
Acts,  15.16,17.  The  ground  was  a  threshing-floor;  for  the 
church  of  the  living  God  is  his  floor,  his  threshing,  and  the  corn 
of  hisjlnor,  Isa.  21.  10.  Christ's  fan  is  in  his  hand,  thoroughly  to 
purge  his  floor.  This  is  to  be  the  house,  because  this  is  the  altar; 
the  temple  was  built  for  the  sake  of  the  altar:  there  were  altars 
long  before  there  were  temples. 

II.  Preparations  made  for  that  building.  David  must  not  build 
it,  but  he  would  do  all  he  could  towards  it;  he  prepared  ahun- 
dantly  before  his  dentil,  v.  6.  It  intimates,  that  the  consideration 
of  his  age  and  growing  infirmities,  which  shewed  him  his  death 
approaching,  quickened  him,  toward  his  latter  end,  to  be  very 
diligent  in  making  Ibis  preparation.  What  our  hands  find  to  do 
for  God,  and  our  souls,  and  our  generation,  let  us  do  it,  «ith  all 
our  might,  before  our  death,  because  after  death  there  is  no 
device  nor  working. 

Now  we  are  here  told, 

1.  What  induced  hiui  to  make  such  preparation  :  two  things  he 
considered;  (  1 .)  That  Solomon  was  \onng  anri  tender,  and  not 
likely  to  apply  himself  with  any  great  vigour  to  this  business  at 
first;  so  that,  unless  he  found  llie  wheels  set  a-going,  he  would  be 
in  danger  of  losing  a  great  deal  of  time  at  first,  the  rather,  because, 
being  young,  he  would  be  tempted  to  put  it  off;  whereas,  if  he 
found  the  materials  got  ready  to  his  hand,  the  most  difficult  part 
of  the  work  would  be  over,  and  it  would  excite  and  encourage  him 
to  go  about  it  in  the  beginning  of  his  reign.  Note,  Those  that  are 
aged  and  experienced  should  consider  those  that  are  young  and 
tender,  and  provide  them  what  help  they  can,  that  they  may  make 
the  work  of  God  as  easy  to  them  as  possible.  (2.) That  the  house 
must  be  exceeding  magnificent,  verv  stately  and  sumptuous, 
strong  and  beautiful,  everv  thing  about  it  the  best  in  ils  kind  ;  for 
a  good  reason,  it  was  intended  for  the  honour  of  the  great  God, 
the  Lord  of  the  whole  earth,  and  was  to  be  a  type  of  Christ,  in 
whom  all  fulness  dwells,  and  in  whom  are  hid  all  treasures.  Men 
were  then  to  be  taught  by  sensible  methods:  the  grandeur  of  the 
house  would  help  to  affect  the  worshippers  with  a  holy  awe  and 
reverence  of  God,  and  would  invite  strangers  to  come  to  see  it, 
a.s  the  wonder  of  the  world,  who  thereby  woidd  be  brought  ac- 
quainted with  the  true  God  ;  therefore  it  is  here  designed  to  be  of 
fauie  and  glory  throughout  all  countries.  David  foretohl  this 
good  effect  of  its  being  magnificent;  (Ps.68.2!).)  Because  of  thy 
temple  at  Jerusalem,  shall  hiiigs  bring  presents  unto  thee. 

2.  What  |>rfparation  he  made:  in  general,  he  prepared  abun- 
dantly, as  we  shall  find  afterward  ;  cedar  arwl  stones,  iron  and 
brass,  are  here  specified,  r.2.  .4.  Cedar  he  had  from  theTvrians 
and  the  Zidonians;  The  daughter  of  Tyre  shall  be  there  with  a 
fff//,  Ps.  45. 12.  He  also  got  workmen  together,  the  strangers 
that  were  in  the  land  of  Israel.  Some  think  that  he  employed 
Ihem,  because  they  were  generally  better  artists,  and  more  inge- 
nious in  manual  operations,  than  the  Israelites;  or  rather,  because 
he  uould  not  employ  the  free-born  Israelites  in  any  thing  that 
looked  mean  and  servile.  They  were  delivered  from  the  bondage 
of  making  bricks  in  Egypt,  and  must  not  return  to  hew  stone. 
These  strangers  were  proselytes  to  the  Jewish  religion,  who,  though 
ool  enslaved,  yet  were  not  of  equal  dignity  with  Israelites. 


Preparations  for  the  Temple. 

6.  Then  he  called  for  Solomon  his  son,  and 
charged  him  to  btiild  an  house  for  the  Lord  God  of 
Israel.  7.  And  David  said  to  Soloiiion,  My  son,  as 
for  me,  it  was  in  my  mind  to  build  an  iiouse  unto 
the  name  of  the  Lord  my  God:  8.  But  the  word 
of  the  Lord  came  to  me,  saying.  Thou  hast  shed 
blood  abundantly,  and  hast  made  great  wars:  thou 
shall  not  build  an  house  unto  my  name,  because 
Ihoii  hast  shed  mucli  blood  u|)on  the  earth  in  my 
sight.  9.  Behold,  a  son  shall  be  born  to  thee,  who 
shall  be  a  man  of  rest ;  and  I  will  give  him  rest  from 
all  his  enemies  round  aboitt:  for  his  name  shall  be 
Solomon,  and  1  will  give  peace  and  quietness  unto 
Israel  in  his  days.  10.  He  shall  buihl  an  house  for 
iny  name;  and  he  shall  be  my  son,  and  1  ivitl  be 
his  father;  and  I  will  establish  the  throne  of  his 
kingdom  over  Israel  for  ever.  11.  Now,  my  son, 
the  Lord  be  with  thee;  and  prosper  thou,  and 
build  the  house  of  the  Lord  thy  God,  as  he  hath 
said  of  thee.  12.  Only  the  Lord  give  thee  wisdom 
and  understanding,  and  give  theecliargeconcerning 
Israel,  that  thou  mayest  keep  the  law  of  the  Lord 
thy  God.  13.  Then  shall  tiiou  prosper,  if  thou 
takest  heed  to  fulfil  the  statutes  and  judgments 
which  the  Lord  charged  Moses  with  concerning 
Israel:  be  strong,  and  of  good  courage;  dread  not, 
nor  be  dismayecl.  1  4.  Now,  behold,  in  my  trouble 
I  have  prepared  for  the  house  of  the  Lord  an 
hundred  thousand  talents  of  gold,  and  a  thousand 
thousand  talents  of  silver;  and  of  brass  and  iron 
without  weight:  for  it  is  in  abundance:  timber 
also  and  stone  have  1  |)repareil ;  and  thou  mayest 
add  thereto.  15.  Moreover,  there  itre  workmen 
with  thee  in  abundance,  hewers  and  workers  of 
stone  and  timber,  and  all  manner  of  cunnitig  men 
for  every  manner  of  work.  16.  Of  the  gold,  the 
silver,  and  the  brass,  and  the  iron,  there  is  no 
number.  Arise  therefore,  and  be  doing,  aiul  the 
Lord  be  with  thee. 

Though  Solomon  was  young  and  tender,  he  was  capable  of 
receiving  instructions  concerning  the  work  for  which  he  was 
designed ;  accordingly,  his  father  here  gives  him  instructions. 
When  David  came  to  the  throne,  he  had  many  things  to  do,  for 
the  foundations  were  all  out  of  course;  but  Solomon  had  only  one 
thing  in  charge,  and  that  was,  to  build  a  house  for  the  Lord  God 
of  Israel,  V.  a.      Now, 

I.  He  tells  him  why  he  did  not  do  it  himself.  It  was  in  his  mind 
to  do  it,  {v.  7.)  but  God  forbade  him,  because  he  had  shed  much 
blood,  V.8.  Some  think  it  refers  to  the  blood  of  Uriah,  which 
fastened  such  a  reproach  upon  him,  as  rendered  him  unworthy  the 
honour  of  building  the  temple;  but  that  honour  was  forbidden  him 
before  he  had  shed  that  blood  :  therefore  it  must  be  meant,  as  it 
is  here  explained,  of  the  blood  he  shed  in  his  wars,  for  he  had 
been  a  man  of  war  from  his  youth;  which,  though  shed  very 
justly  and  honourably,  and  in  ibe  service  of  God  and  Israel,  yet 
made  him  unfit  to  be  employed  in  this  service,  or  rather  less  fit 
than  another  that  had  never  been  called  to  such  bloody  work. 
God,  by  assigning  this  as  the  reason  of  laying  David  aside  from  this 
work,  shewed  how  precious  human  life  is  to  him,  and  intended  ■ 


Before  Christ  1045. 


I  CHRONICLES,  XXII,  XXIII 


lype  of  him  who  shoiihl  build  the  a;ospeI-lenipIe,  nol  by  destroying 
aien's  lii-rs,  hut  saviv;/  tltcm,   Luke,  9.  06. 

11.  He  gives  hlin  (he  rertsoii  \»hy  he  imposed  this  (ask  upon  him. 
1.  Because  God  had  designed  him  for  it,  nominated  him  as  the 
man  that  shoidd  (h)  it;  A  son  shrill  lie  born  to  t/ire,  that  shall  l)e 
railed  Snlomon,  and  he  shall  bvild  a  house  for  my  name,  r.O,  10. 
Nothing  is  more  powerful  to  engage  us  to,  and  encourage  us  in, 
anv  service  for  God,  than  to  luiow  that  hereunto  we  are  appointed. 
2.  Because  he  would  have  leisure  and  opportunity  to  do  it.  He 
should  be  a  man  of  rest,  and  tlierefore  should  not  have  his  time, 
or  thoughts,  or  wealth,  diverted  from  this  business.  He  should 
have  rest  from  his  enemies  abroad,  (none  of  them  should  invade 
or  threaten  him,  or  give  him  provocation,)  and  he  should  have 
peace  and  quietness  at  hoiDe;  and  therefore  let  him  build  the 
house.  Note,  When  God  gives  rest,  he  expects  work.  3.  Because 
God  had  promised  to  establish  his  kingdom.  Let  this  encourage 
him  to  honour  God,  that  God  had  honour  in  store  for  him  ;  let 
him  build  up  God's  house,  and  God  will  build  up  his  throne. 
Note,  God's  gracious  promises  should  quicken  and  invigorate  our 
religious  service. 

HI.  He  delivers  him  an  account  of  the  vast  preparations  he  had 
made  for  this  building;  (y.  14.)  not  in  a  wav  of  pride  and  vain-glorv. 
(he  speaks  of  it  as  a  poor  thing;  /  have,  in  my  poverty,  prepared, 
margin,)  but  as  an  encouragement  to  Solomon  to  engage  cheerfullv 
in  the  work,  for  which  so  solid  a  foundation  was  laid.  The 
treasure  here  mentioned  of  100,000  talents  of  gold,  and  1,000,000 
talents  of  silver,  amounts  to  sucti  an  incredible  sum,  that  most 
interpreters  either  allow  an  error  in  the  copy,  or  think  the  talent 
here  signifies  no  more  than  a  plate  or  piece;  ingots  we  call  Ihem. 
I  am  inclined  to  suppose  that  a  certain  nnndier  is  here  put  for  an 
uncertain,  because  it  is  said,  (v.  16.)  that  of  the  gold  and  silver,  as 
well  as  of  the  brass  and  iron,  there  was  no  number;  and  that 
David  here  includes  all  the  dedicated  Ihinas  (cA.18.ll.)  which 
he  designed  for  the  house  of  the  Lord;  that  is,  not  only  for  the 
building  of  it,  but  for  Ihe  treasure  of  it;  and,  putting  all  together, 
it  might  come  near  what  is  here  spoken  of.  Hundreds  and 
thousands  are  numbers  which  we  often  use  to  express  that  which 
is  very  much,  when  yet  we  would  not  be  understood  strictly. 

IV.  He  charges  him  to  keep  God's  commandments,  and  to  take 
heed  to  his  duty  in  every  thing,  t).13.  He  must  not  think,  bv 
building  the  temple,  to  purchase  a  dispensation  to  sin;  no,  on  the 
contrary,  his  doing  that,  would  nol  be  accepted,  nor  accounted  of, 
if  he  did  not  take  heed  to  fulfil  the  statutes  which  the  Lord  charged 
Moses  irith,  v. 13.  Though  he  was  to  be  king  of  Israel,  he  must 
always  remember  that  he  was  a  subject  to  the  God  of  Israel. 

V.  He  encourages  him  to  go  about  this  great  work,  and  to  go 
on  in  it ;  (v.  1.3.)  "  Be  strong,  and  of  good  courage;  though  it  is  a 
vast  undertaking,  Ihou  needest  not  fear  coming  under  the  reproach 
of  the  foolish  builder,  who  began  to  build,  and  was  not  able  to 
fhiish;  it  is  God's  work,  and  it  shall  come  to  perfection  ;  dread 
not,  nor  he  dismayed."  In  our  spiritual  work,  as  well  as  in  our 
spiritual  warfare,  we  have  need  of  courage  and  resolution. 

VI.  He  quickens  him  not  to  rest  in  the  preparations  he  had 
made,  but  to  add  thereto,  r.  14.  Those  that  enter  into  the 
labours  of  others,  and  build  upon  their  advantages,  must  still  be 
improving. 

Lastly,  He  prays  for  him;  The  Lord  give  thee  irisdom  and 
understanding,  and  give  thee  charge  concerning  Israel,  r.  12. 
Whatever  charge  we  have,  if  we  see  God  giving  us  the  charge, 
and  calling  us  to  it,  we  may  hope  he  will  give  ns  wisdom  for  the 
discharge  of  it.  Perhaps  Solomon  had  an  eye  to  this  prayer  of 
his  father  for  him,  in  the  prayer  he  offered  for  himself.  Lord, 
give  me  a  xvise  and  understanding  heart.  He  concludes,  (i'.  16.) 
Up,  and  be  doing,  and  the  Lord  be  with  thee.  Hope  of  God's 
presence  must  not  slacken  our  endeavours ;  though  the  Lord  be 
with  us,  we  must  rise,  and  be  doing,  which,  if  we  do,  we  have 
reason  to  believe  he  is,  and  will  be,  with  us.  Work  out  yonr 
salvation,  and  God  will  work  in  you. 

17.  David  also  commanded   all  the  orinces  of. 


Tlie  Cliiirge  to  Soloinon. 

Israel  fo  help  Soloinon  his  son,  saying,  18.  Ts  not 
the  Lord  yoni  Cod  willi  yon  ?  and  hath  he  jiol 
jjiven  you  rest  on  every  side?  for  he  liath  "iven 
the  inhabitants  of  tiie  land  into  mine  hand  ;  and 
the  land  is  si]l)dned  before  the  Lord,  and  before 
his  people.  19.  Now  set  your  heart  and  your  soul 
to  seek  tiie  Lord  your  God  ;  arise  therefore,  and 
build  ye  the  sanctuary  of  the  Lord  God,  to  bring 
the  ariv  of  the  covenant  of  the  Lord,  and  the  holy 
vessels  of  God,  into  the  house  that  is  to  be  built  to 
the  name  of  the  Lord. 

David  here  engages  llie  princes  of  Israel  to  assist  Solomon  in 
the  great  work  he  had  to  do,  and  every  one  to  lend  him  a  hand 
toward  the  carrying  of  it  on.  Those  that  are  in  the  throne  cannot 
do  the  good  they  would,  unless  those  about  the  throne  set  in  with 
them.  David  would  therefore  have  the  princes  to  advise  Solomon, 
and  quicken  him,  and  make  the  work  as  easy  to  him  as  they 
could,  by  promoting  it  every  one  in  his  place. 

1.  He  shews  Iheni  what  obligations  they  lay  under  to  be  zealous 
in  this  matter,  in  gratitude  to  God  for  the  great  things  he  had 
done  for  them;  he  had  given  them  victory,  and  rest,  and  a  good 
land  for  an  inheritance,  v.  18.  The  more  God  has  done  for  us, 
the  more  we  shoidd  study  to  do  for  him. 

2.  He  presses  that  upon  them,  which  should  make  them  zealous 
in  it ;  {v.  19.)  "  Set  yovr  heart  and  soul  to  seek  God,  place  your 
happiness  in  his  favour,  and  keep  your  eye  upon  his  glory;  seek 
him  as  your  chief  good  and  highest  end,  and  this,  with  your  heart 
and  soul;  make  religion  your  choice  and  business;  and  then  you 
will  grudge  no  pains  or  cost  to  promote  the  building  of  his  sanc- 
tuary." Let  but  the  heart  be  sincerely  engaged  for  God,  and  the 
head  and  hand,  the  estate  and  interest,  and  all,  will  be  cheerfully 
employed  for  him. 

CHAP.  XXIII. 

David,  hariiiir  f  I'ren  charge  concerning  the  building  of  tlie  temple,  in  tins  and 
the  ftiHou-init  chai)lcrs,  settles  the  method  of  the  temple  service,  and  puts  into 
order  the  of/iiTS  of  it.  In  the  late  irregular  times,  and  during  the  wars  in  the 
hegimiing  of  his  reign,  we  may  suppose  that  though  the  Leritical  ordinances 
were  kept  up,  yet  it  u-as  nut  in  the  order,  nor  u-th  ihe  beauty  and  exactness, 
that  uere  desirable.  Now  David,  being  a  propnce,  »j  uell  as  a  prince,  hg 
divine  warrant  and  direction,  set  in  order  tlie  tilings  that  were  wanting. 
In  this  chapter,  I,  He  declared  Solotnon  to  be  his  successor,  r.  I.  //.  /fe 
numbered  the  Liriirs,  and  appointed  them  to  their  respective  offices,  »'.  2.  .5. 
///.  He  took  an  account  of  the  several  families  of  Ihe  Lcvites,  ti.  G..^3. 
IV.  He  made  a  new  reckoning  of  them  from  twenty  yfars  old,  and  oppotnted 
them  their  work,  r.  21..32.  And  in  this,  he  prepared  for  the  temple,  at 
truly  as  when  he  laid  Vfi  gold  and  silver  for  it ;  for  the  place  is  of  small 
account,  in  comparison  with  the  ivovk. 

1.  OO  when  David  was  old  and  full  of  days,  he 
lio    made  Solomon  his    son    king    over  Israel. 

2.  And  he  gathered  together  all  the  princes  of 
Israel,  with  the  priests  and  the  Levites.  3.  Now  the 
Levites  were  numbered  from  the  age  of  thirty  years 
and  upward  :  and  their  number  by  their  polls,  man 
by  man,  was  thirty  and  eight  thousand  ;  4.  Of 
which,  twenty  and  four  thousand  were  to  set  for- 
ward the  work  of  the  house  of  the  Lord,  and  six 
thousand  were  officers  and  judges  :  5.  Moreover 
four  thousand  were  porters  :  and  four  thousand 
praised  the  Lord  with  the  instruments  which  I 
tnade,  said  David,  to  praise  theretril/i.  G.  And 
David  divided  them  into  courses  among  the  sons  of 
Levi,  namely,  Gershon,  Kohath,  and  Mer-^rj.  7.  Of 


Before  Christ  1045 

the  Gershonites  were,  Laadan,  and  Shimei.  8.  The 
sons  of  Laadan;  the  cliief  ?/y/5  Jehiel,  and  Zetham, 
and  Joel,  ih lee.  9.  The  sons  of  Shimei ;  Shelomith, 
and  Haziel,  and  Haran,  three.  These  tvere  the 
chief  of  the  fathers  of  Laadan.  10.  And  the  sons 
of  Shimei  tcere,  Jaiialh,  Zina,  and  Jeush,  and  Be- 
riah.  These  four  ?twe  the  sons  of  Shimei.  11.  And 
Jahatli  was  the  cliief,  and  Zizah  the  second  :  but 
Jeush  and  Beriah  had  not  many  sons;  therefore 
fhey  were  in  one  reckoning',  according  to  their 
father's  house.  12.  The  sons  of  Kohath  ;  Amram, 
Izhar,  Hebron,  and  Uzziel,  four.  1.3.  The  sons 
of  Amram;  Aaron,  and  Moses:  and  Aaron  was 
separated,  that  lie  should  sanctify  the  most  holy 
things,  he  and  his  sons  for  ever,  to  burn  incense 
before  the  Lord,  to  minister  unto  him,  and  to  bless 
in  his  name  for  ever.  14.  Now  concerning  Moses 
tiie  man  of  God,  ins  sons  were  named  of  the  tribe 
of  Levi.  1.5.  Tiie  sons  of  Moses  ?cere,  Gershom, 
and  Eliezer.  16.  Of  tiie  sons  of  Gershom,  Shebuel 
was  the  chief.  17.  And  the  sons  of  Eliezer  jfere, 
Rehabiah  the  chief.  And  Eliezer  had  none  other 
sons;   but  the  sons  of   l{ehai)iah  were  very  many. 

18.  Of   the  sons  of  Izliar;    Shelomith    the   chief. 

19.  Of  the  sons  of  Hebron;  Jeriah  the  first, 
Amariah  the  second,  Jehaziel  the  third,  and  Jeka- 
meam  the  fourth.  20.  Of  the  sons  of  Uzziel  ;  Micah 
the  first,  and  Jesiah  the  second.  21.  The  sons  of 
Merari;  Mahli,  and  Mushi.  The  sons  of  Mahli ; 
Eleazar,  and  Kish.  22.  And  Eleazar  died,  and 
had  no  sons,  but  daughters:  and  their  brethren  the 
sons  of  Kish  took  them.  2.3.  The  sons  of  Mushi; 
Mahli,  and  Eder,  and  Jerimoth,  three. 

-  Here  we  have, 

I.  The  crown  entailed,  according  to  tlie  divine  appointment, 
v.\.  David  made  Solomon  king:,  not  to  reign  wilii  liim,  or  reign 
under  him,  liut  only  to  reign  after  him.  This  he  did,  1.  When  he 
was  old  and  full  of  davs.  He  was  hut  70  years  old  when  he  died, 
and  yet  he  was  fall  of  days,  satiir  dierum — satisfied  with  living  in 
this  world.  When  he  fonnd  himself  going  off,  he  shewed  his 
strong  desire  for  the  prosperity  of  the  kingdom  when  he  should 
|je  gone,  and  pleased  himself  with  the  hopeful  prospects  of  a  happy 
settlement,  both  in  church  and  state.  2.  He  did  it  in  parliament, 
in  a  solemn  assendjiy  of  all  the  princes  of  Israel,  which  made 
Adonijali's  attempt  ti)  1  reak  in  upon  Solomon's  title,  and  set  it 
aside,  notwithst.iiuling  this  public  recognition  and  establishment 
of  it,  the  more  injpudent,  impious,  and  ridiculous.  Note,  The 
settling  and  securing  of  the  crown  in  the  interests  of  the  temple, 
is  a  groat  blessing  to  a  people,  and  a  great  satisfaction  to  those 
who  are  lliemselves  leaving  the  world. 

II.  The  Lcvites  uiimhcrrd,  according  to  the  rule  in  Moses's 
liu\c,  from  30  years  old  to  50,  Numb.  4. 2, 3.  Their  number,  in 
Moses's  time,  hy  this  rule,  was  0,580;  (Numb. 4. 47,  48.)  but  now 
it  was  increased  above  four-foM,  much  more  in  proportion  than  the 
rest  of  the  tribes;  f(ir  the  serviceable  men  of  Levi's  tribe  were  now 
38,000:  unless  we  suppose  tliat  here  those  were  reckoned  who 
were  above  50,  which  \<as  not  llie  case  there.  Joab  had  not  num- 
('lerrd  the  Levites,  (c/i.21.n.)  I)ut  David  now  did ;  not  in  pride, 
but  for  a  good  purpose,  and  then  he  needed  not  fear  wrath  for  it. 

III.  The  Levites  distributed  to   tl'.eir  respective  posts,   (u.  4,  5.) 


1  CHRONICLES,  XXHL 


The  iSumberins:  of  the  Leviles. 


Levite  makes  the  worst  figure,)  and  that  every  part  of  the  work 
might  be  carefully  done.  Now,  1.  It  was  for  the  honour  of  God, 
that  so  great  a  number  of  servants  attended  his  house,  and  the 
business  of  it.  Much  of  the  state  of  great  men  consists  in  the  great- 
ness of  their  retinue.  When  God  kept  house  in  Israel,  see  what  a 
great  household  he  had,  and  all  well  fed  and  well  taught.  But 
what  were  these  to  the  attendants  of  his  throne  above,  and  the 
innumerable  company  of  angels?  2.  It  was  the  happiness  of  Israel, 
that  they  had  among  them  such  a  considerable  body  of  men,  who 
were  obliged  by  their  office  to  promote  and  keep  up  religion  among 
them.  If  the  worship  of  God  go  to  decay  in  Israel,  let  it  not  be 
said  that  it  was  for  want  of  due  provision  for  the  support  of  it,  but 
that  they  who  should  have  done  it  were  careless  and  false. 

The  work  assigned  the  Levites  was  four-fold.  (1.)  Some,  and 
indeed  far  the  greater  number,  were  to  set  forward  the  work  of  the 
house  of  the  Lord.  Twenty-four  thousand,  almost  two-thirds, 
were  appointed  for  this  service,  to  attend  the  priests  in  killing  the 
sacrifices;  slaying  them;  washing  them  ;  cutting  them  up  ;  burn- 
ing them  ;  to  have  the  meat-offerings  and  drink-offerings  readv,  to 
carry  out  dirt,  and  keep  all  the  vessels  and  utensils  of  the  temple 
clean,  and  every  thing  in  its  place,  that  the  service  might  be  |)er- 
formed  both  with  expedition  and  with  exactness.  These  served 
a  thousand  a  week,  and  so  went  round  in  twenty-four  courses. 
Perhaps,  while  the  temple  was  in  building,  some  of  these  were 
employed  to  set  forward  that  work,  to  assist  the  builders,  at  least 
to  quicken  them,  and  keep  good  order  among  them,  and  the 
decorum  which  became  temple-work.  (2.)  Others  were  officers 
and  judges,  not  in  the  affairs  of  the  temple,  and  in  controversies 
that  arose  there,  (for  there,  we  may  suppose,  the  priests  presided,) 
but  in  the  coimtry  ;  they  were  magistrates,  to  give  the  laws  of  God 
in  charge,  to  resolve  difficulties,  and  to  determine  controversies 
that  arose  upon  them.  Of  these  there  were  6000  in  the  several 
parts  of  the  kingdom,  that  assisted  the  princes  and  elders  of  every 
tribe,  in  the  administration  of  justice.  (3.)  Others  were  porters, 
to  guard  all  the  avenues  of  the  house  of  God,  to  examine  them 
that  desired  entrance,  and  to  resist  those  that  would  force  an 
entrance.  These  were  the  life-guards  of  the  fem()le,  and,  piobably, 
were  armed  accordingly.  (4.)  Others  were  singers,  and  players 
on  instruments,  whose  business  it  was  to  keep  uj)  that  part  of  the 
service;  this  was  a  new-erected  office. 

IV.  The  Levites  mustered,  and  disposed  of  into  their  respective 
families  and  kindreds,  that  an  account  of  them  might  the  better  be 
kept,  and  those  that  neglected  their  duty  might  the  more  easily 
be  discovered,  by  calling  over  the  roll,  and  obliging  them  to  answer 
to  their  names,  which  each  family  might  do  for  itself.  When 
those  of  the  same  family  were  employed  together,  it  would  engage 
them  to  love  and  assist  one  another.  When  Christ  sent  forth  his 
disciples,  two  and  two,  he  put  together  those  that  were  brethren. 
Two  families  were  here  joined  in  one,  (y.  11.)  because  they  had 
not  many  sons.  Those  that  are  weak  and  little,  separately,  may 
be  put  together,  and  appear  considerable. 

That  which  is  most  observable  in  the  account  of  the  families  of 
the  Levites,  is,  that  the  posterity  of  Moses  (that  great  man)  stood 
upon  the  level  with  common  Levites,  and  had  no  dignities  or  privi- 
leges at  all  peculiar  to  them;  while  the  posterity  of  Aaron  were 
advanced  to  the  priests'  office,  to  sanctify  the  most  lioli/  things,  v.l3. 
It  is  said  indeed  of  the  grandson  of  Moses,  Rehabiah,  that  his  sons 
icere  highly  multiplied,  v.  17.  margin.  When  God  proposed  to 
him,  that,  if  he  would  let  fall  his  intercession  for  Israel,  he  would 
make  of  him  a  great  nation,  he  generously  refused  it;  in  recom- 
pcnce  for  which,  his  family  is  here  greatly  increased,  and  makes  up 
in  number  what  it  wants  in  figure,  in  the  tribe  of  Levi.  Now, 
1.  The  levelling  of  Moses's  family  with  the  rest,  is  an  evidence  of 
his  self-denial.  Such  an  interest  had  he  both  with  God  and  m.in, 
that,  if  he  had  aimed  to  raise  his  own  family,  to  dignify  and  enrich 
that,  he  might  easily  have  done  it;  but  he  was  no  self-seeking 
man,  as  appears  from  his  leaving  to  his  children  no  marks  o!  dis- 
tinction ;  which  was  a  sign  that  he  had  the  Spirit  of  God,  and  not 
the  spirit  of  the  world.  2.  The  elevation  of  Aaron's  family  above 
that  every   hand    might   be  employed,   ffnr,  of   all   men,  an   idle    the  rest,  was  a  recompence  for  his  self-denial.     When  Moses  (hi* 


Before  Christ  10 IS. 


I  CHKONICLES     .Will.   XXIV. 


The  Office  of  the  LevJtes. 


voiin^pr  brother)  was  made  a  god  to  Pliaruuh,  and  lie  only  his 
pniphet  or  spokesman,  to  observe  iiis  orders,  and  do  as  be  was 
hiildeii,  Aaron  never  disputed  it,  nor  insiste<l  u|)on  bis  seniority, 
liiil  itadilv  took  the  inferior  post  God  put  bini  in,  submitted  to 
Moses,  and,  upon  occasion,  called  liiin  his  Lord;  and,  Ixjcause 
be  thus  submitted  himself,  in  bis  own  person,  to  bis  junior,  in 
compliance  with  the  will  of  God,  God  highly  exalted  bis  family, 
even  above  that  of  Moses  himself.  Those  that  are  content  to 
stoop  are  in  the  fairest  way  to  rise.     Before  honour  is  humility. 

24.  These  tvere  the  sons  of  Levi  after  the  house 
of  their  fathers;  eve?i  the  chief  of  the  fathers,  as 
thev  were  counted  by  number  of  naines  by  their 
polls,  that  did  the  uorii  for  the  service  of  the  house 
of  the  Lord,  from  the  age  of  twenty  years  and 
upward.  25.  For  David  said,  Tlie  Lord  God  of 
Israel  hatli  given  rest  unto  his  people,  that  they 
may  dwell  in  Jerusalem  for  ever:  26.  And  also 
unto  the  Levites;  they  shall  no  more  carry  the 
tabernacle,  nor  any  vessels  of  it  for  the  service 
thereof.  27.  For  by  the  last  words  of  David  the 
I^evites  irere  numbered  from  twenty  years  old  and 
above:  28.  Because  their  office  2vas  to  wait  on 
the  sous  of  Aaron  for  the  service  of  the  house  of 
the  Lord,  in  the  courts,  and  in  the  chambers,  and 
in  the  purifying  of  all  holy  tilings,  and  the  work 
of  (he  service  of  the  house  of  God ;  29.  iiolh  for 
the  siiew-bread,  and  for  the  fine  flour  for  meat- 
offering, and  for  the  unleavened  cakes,  and  for 
t/uH  which  is  baked  in  the  pan,  and  for  that  which 
is  fried,  and  for  all  manner  of  measure  and  size; 
30.  And  to  stand  every  morning  to  thank  and 
praise  the  I^ord,  and  likewise  at  even;  3L  And 
lo  offer  all  burnt-sacrifices  unto  the  Lord  in  the 
sabbaliis,  in  the  new  moons,  and  on  the  set  feasts, 
by  number,  according  to  the  order  commanded 
unto  them,  continually  before  the  Lord:  32.  And 
that  ihey  should  keep  the  charge  of  the  tabernacle  of 
the  congregation,  and  the  charge  of  the  ho\y  p/ace, 
and  the  charge  of  the  sons  of  Aaron  their  brethren, 
in  the  service  of  the  house  of  the  Lord. 

Here  is, 

I.  An  alteration  made  in  the  computation  of  the  effective  men 
of  the  Leviles;  that,  whereas,  in  Moses's  time,  they  were  not 
eniisled,  or  taken  into  service,  till  they  were  thirty  years  old,  nor 
admitted  as  probationers  till  twenty-five,  (Numb.  8. 24.)  David 
ordered,  by  direction  from  God,  that  they  should  be  numbered 
for  the  service  of  the  house  of  the  Lord,  from  the  age  of  twenty 
years  and  upward,  t'.24.  This  order  he  confirmed  by  his  last 
Words,  D.27.  When  he  put  his  last  hand  to  the  draugfit  of  this 
Fstabli.shment,  he  expressly  appointed  this  to  be  done  for  ever 
after;  yet  not  he,  but  the  Lord. 

1 .  Perhaps  the  young  Levites,  having  no  work  appointed  them 
till  twenty-five  years  old,  had  many  of  them  got  a  habit  of  idle- 
ness, or  grew  addicted  to  their  pleasures,  which  proved  both  a 
blemish  to  their  reputation,  and  a  hinderance  to  their  usefulness 
tfterward;  to  prevent  which  inconvenience,  they  are  set  to  work, 
and  brought  under  discipline,  at  twenty  years  old.  Those  that 
will  be  eminent  must  Learn  to  take  care,  and  take  pains,  betimes. 

2.  When  the  work  of  the  Levites  was  to  carry  burthens,  heavy 
liuitbens,  Uie  tabernacle  and  the  furniture  of  it,  God  would  not 
call  any  to  ii   till  they  were  come  to  their  full  strength;  for  he 

VOL.  n.  29 


(  oiisjilcrs  our  frame,  and,  m  service  as  well  as  siifferin"-s,  will  lav 
no  iiiore  upiiii  iis  than  we  are  able  to  bear.  IJut  now  Ciod  had 
[liwii  rest  to  bis  people,  and  made  Jcrusal-jni  his  dwelling-))lace 
ior  ever,  so  that  tliere  was  no  more  occasion  to  carry  the  tabernacle 
and  I  lie  vessels  thereof;  the  service  was  much  easier,  and  what 
wiiid<l  mil  (iver-work  them,  nor  over-load  them,  if  thev  entered 
upon  it  at  twenty  years  old. 

3.  Now  the  people  of  Israel  were  nmllipjied,  and  there  was  a 
more  gincral  l(■^;orl  to  Jerusalem,  and  would  be  when  the  temple 
was  built,  than  bad  ever  been  to  Sbiloli,  or  Nob,  or  Gibeon  •  it 
was  thenfore  requisite  there  should  be  more  hands  employed  in 
the  (eniple-service,  that  every  Israelite  who  brought  an  offering 
might  find  a  Le»ite  ready  to  assist  him.  When  more  work  is  to 
be  done,  it  is  pity  but  there  should  be  more  workmen  fetched  in 
for  tl'.e  doing  of  it.  When  the  harvest  is  plenteous,  why  should 
the  labourers  be  few? 

IL  A  further  account  of  the  Levites'  work.  What  the  work  of 
the  priests  was,  we  were  told,  d.  13.  To  sanctify  the  most  hoty 
things,  to  burn  incense  before  the  Lord,  and  to  bless  in  his  name; 
that  work  the  Levites  were  not  to  meddle  with,  and  yet  they  had 
work  enough,  and  good  work,  according  to  that  to  which  they 
were  appointed,  f. 4, 5. 

1 .  Those  of  them  that  were  to  set  fornard  the  jcorh  of  the  house 
of  God,  {v.  4.)  were  therein  to  wait  on  the  sons  of  Aaron;  (d.  28.) 
were  to  do  the  drudgery-work  (if  any  work  for  God  is  to  be  called 
drudgery)  of  the  house  of  God,  to  keep  the  courts  and  chambers 
clean,  set  things  in  their  places,  and  have  them  rcadv  when  there 
was  occasion  to  use  them.  They  were  to  prepare  the  shew-bread, 
which  the  priests  were  to  set  on  the  table,  to  provide  the  flour  and 
cakes  for  the  meat-offerings,  that  the  priests  might  have  every 
thing  ready  to  their  hands. 

2.  Those  of  them  that  were  judges  and  officers  had  an  eye  upon 
all  measure  and  size,  v. 29.  The  standards  of  all  weights  and 
measures  were  kept  in  the  sanctuary ;  and  the  Leviles  had  the  care 
of  them,  to  see  that  they  w  ere  exact,  and  to  try  other  weights  and 
measures  by  them  when  they  were  appealed  to. 

3.  The  work  of  the  singers  was,  to  thank  and  praise  the  Lord, 
(k.  30.)  at  the  offering  of  the  morning  and  evening  sacrifices, 
and  other  oblations  on  the  sabbaths,  new  moons,  <S:c.  u.  31. 
Moses  appointed  that  they  should  blow  with  trumpets  over  their 
burnt-offerings,  and  other  sacrifices,  and  on  their  solemn  davs. 
Numb.  10. 10.  The  sound  of  this  was  awful,  and  might  be  affecting 
to  the  worship|)ers,  but  was  not  articulate,  nor  such  a  reasonable 
service  as  this  which  David  appointed,  of  singing  psalms  on  those 
occasions.  As  the  Jewish  church  grew  up  from  its  infancy,  it 
grew  more  and  more  intelligent  in  its  devotions,  till  it  came,  at 
length,  in  the  gospel,  to  put  away  childish  things,  1  Cor.13.11. 
Gal.  4.  3, 9. 

4.  The  work  of  tlie  porters,  (v. 5.)  was,  to  keep  the  charge  of 
the  tabernacle,  and  of  the  holy  place,  that  none  might  come  nigh 
but  such  as  were  allowed,  and  those  no  nearer  than  was  allowed 
them,  K.  32.  They  were  likewise  to  keep  the  charge  of  the  sons  of 
Aaron,  to  be  at  their  beck,  and  go  on  their  errands,  who  yet  are 
callc-d  their  brethren,  to  be  a  memorandum  to  the  priests,  that, 
though  they  were  advanced  to  a  high  station,  yet  they  were  hewn 
out  of  the  same  rock  with  common  Levites,  and  therefore  must  not 
lord  it  over  them,  but,  in  all  instances,  treat  them  as  brethren. 


CHAP.  XXIV. 

Tliis  chapter  gices  us  a  more  piiilicular  account  of  the  distribution  of  the  prieslt 
and  Levites  into  their  respective  classes,  for  the  more  regular  discharge  of  tlieir 
offices,  according  lo  their  families.  I.  Of  the  priests,  e.  1 . .  1 9,  II.  Of  tht 
Lerites,v. 20.. il. 


\. 


NOW  these  aie  the  divisions  of  the  sons  of 
Aaron.  The  sons  of  Aaron;  Nadab,  and 
Abihu,  Eleaznr,  and  Ithamar.  2.  But  Nadali 
and  Abihu  died  before  their  father,  and  had  no 
children:  therefore  Eleazar  and  Ithamar  executed 


Before  Cluist  1015. 


I  chroniclp:s,  xxiv. 


The  Courses  of  tlie  Priests, 


Ihe  priest's  office.  3.  And  David  distributed  them, 
both  Zadok  of  the  sons  of  Eleazar,  and  Ahimelech 
of  the  sons  of  Ithamar,  according  to  their  offices 
in  their  service.  4.  And  there  were  more  chief 
men  found  of  the  sons  of  Eleazar  than  of  the 
sons  of  Ithamar;  and  thus  were  they  divided. 
Among  the  sons  of  Eleazar  there  ivere  sixteen 
chief  men  of  the  house  of  their  fathers,  and  eight 
among  the  sons  of  Ithamar  according  to  the  house 
of  their  fathers.  5.  Thus  were  they  divided  by 
lot,  one  sort  with  another;  for  the  governors  of 
the  sanctuary,  and  governors  of  the  house  of  God, 
were  of  the  sons  of  Eleazar,  and  of  the  sons  of 
Ithamar.  6.  And  Shemaiah  the  son  of  Nethaneel 
the  scribe,  oiie  of  the  Levites,  wrote  them  before 
the  king,  and  the  princes,  and  Zadok  the  priest, 
and  Ahimelech  the  son  of  Abiathar,  and  before 
the  chief  of  the  fathers  of  the  priests  and  Levites: 
one  principal  household  being  taken  for  Eleazar, 
and  oyic  taken  for  Ithamar.  7.  Now  the  first  lot 
came  forth   to  Jehoiarib,   the  second   to  Jedaiah, 

8.  The    third    to    Harim,    the    fourth    to   Seorim, 

9.  The  fifth  to   Malchijah,  the  sixth  to  Mijamin, 

10.  The  seventh  to  Hakkoz,  the  eighth  to  Abijah, 

11.  The  ninth  to  Jeshuah,  the  tenth  to  Shecaniah, 

12.  The  eleventh  to  liliashib,  the  twelfth  to  Jakim, 

13.  The  thirteenth  to  Huppah,  the  fourteenth  to 
Jeshibeab,  14.  The  fifteenth  to  Bilgah,  the  six- 
teenth to  Immer.  lo.  Tixe  seventeenth  to  Hezir, 
the  eighteenth  to  Aphses,  16.  The  nineteenth  to 
Pethahiah,  the  twentieth  to  Jehezekel,  17.  The 
one  and  twentieth  to  Jachin,  the  two  and  twentieth 
to  Gamul,  18.  The  three  and  twentieth  to  Delaiah, 
the  four  and  twentieth  to  Maaziah.  19.  These 
were  ihe  orderings  of  them  in  their  service  to  come 
into  the  house  of  the  Lord,  according  to  their 
manner,  under  Aaron  their  father,  as  the  Lord 
God  of  Israel  had  commanded  him. 


Tlie  particular  account  of  these  establishments  is  of  little  use  to 
us  now;  but,  when  Ezra  published  it,  if  was  of  great  use  to  direct 
their  church-affairs,  after  their  return  from  captivity,  into  llie  old 
channel  again.  The  title  of  ihi-s  record  we  have,  t;.  1.  These  are 
the  divisinns  of  the  sons  of  Aaron;  not  by  which  they  divided  one 
from  another,  or  were  at  variance  one  with  another;  (it  is  pitv 
there  should  ever  be  any  such  divisions  among  the  sons  of  Israel, 
but  especially  among  the  sons  of  Aaron  ;)  but  the  distribution  of 
them,  in  order  to  the  dividing  of  their  worii  among  themselves; 
it  was  a  division  whicli  God  made,  and  was  made  for  him. 

1.  This  distribution  was  made  for  the  more  regular  discharge 
of  their  office.  God  was,  and  still  is,  the  God  of  order,  and  not 
of  confu»iion,  particularly  in  the  things  of  his  worship.  Number, 
without  order,  is  but  a  clog,  and  an  occasion  of  tumult;  but,  when 
every  one  has,  and  knows,  and  keeps,  his  place  and  work,  the 
more  the  bettor.  In  Ihe  mystical  body  every  member  has  its  use, 
for  the  good  of  the  whole,  k(uu.l2.  4,5.   1  Cor. 12. 12. 

2.  It  was  niixle  by  lot,  lliat  the  disposal  thereof  might  be  of 
the  Lord,  and  so  all.  (juarrcls  and  contentions  might  be  prevented, 
and  no  man  could  be  charged  with  partiality,  nor  could  any  say 
that  they  liad  wrong  done  tlicm.     As  God  is  the  God  of  order,  la 


he  is  the  God  of  peace.     Solomon  says  of  the  lot,  that  it  causeth 
contention  to  cease. 

3.  The  lot  was  cast  publicly,  and  with  great  solemnity,  in  Ihe 
presence  of  the  king,  princes,  and  priests,  that  there  might  be 
no  room  for  any  fraudulent  practices,  or  the  suspicion  of  them. 
The  lot  is  an  appeal  to  God,  and  ought  to  be  managed  with 
corresponding  reverence  and  sincerity.  Matthias  was  chosen  to 
Ihe  apostleship  by  lot,  with  prayer;  (Acts,  1.24, 2G.)  and  I  know 
not  but  it  might  be  still  used,  in  faith,  in  parallel  cases,  as  an 
instituted  ordinance.  We  have  here  the  name  of  'he  public 
notary  that  was  employed  in  writing  the  names,  and  drawing  the 
lots,  (v.  6.)  Shemaiah,  one  of  the  Levites. 

4.  What  those  priests  were  chosen  to,  was,  to  preside  in  Ihe 
affairs  of  the  sanctuary,  (i>.5.)  in  Ibeir  several  courses  and  ttirns. 
That  which  was  to  be  determined  by  Ihe  lot  was  only  Ihe  prece- 
dency, not  who  should  serve,  (for  they  chose  all  the  chief  men,) 
but  who  should  serve  first,  and  who  next,  that  every  one  might 
know  his  course,  and  attend  in  it.  Of  the  twenty-four  chief  men 
of  the  priests,  sixteen  were  of  the  house  of  Eleazar,  and  eight  of 
Ithamar;  for  the  bouse  of  Ithamar  might  well  be  supposed  to  have 
dwindled  since  the  sentence  passed  on  the  family  of  Eli,  who  was 
of  that  house.  The  method  of  drawing  the  lots  is  intimated,  v. 6. 
one  chief  household  being  taken  for  Eleazar,  and  one  for  Ithamar. 
The  sixteen  chief  names  of  Eleazar  were  put  in  one  urn,  the  eight 
for  Ithamar  in  another,  and  they  drew  out  of  them  alternately, 
as  long  as  those  f(U'  Ithamar  lasted,  and  then  out  of  those  only 
for  Eleazar ;  or  two  for  Eleazar,  and  then  one  for  Ithamar, 
throughout. 

o.  Among  these  tweutv-four  courses,  the  eighth  is  that  of  Abijah, 
or  Abia,  (r.  10.)  which  is  mentioned,  Luke, 1.5.  as  the  course 
which  Zechariab  was  of,  the  father  of  John  Baptist;  by  which 
it  appears,  that  those  courses  which  David  now  settled,  though 
interrupted,  perhaps,  in  the  bad  reigns,  and  long  broken  off  by 
the  captivity,  yet  continued  in  succession  till  the  destruction  of  the 
second  temple  by  the  Romans.  And  each  course  was  called  by 
the  name  of  him  in  whom  it  was  first  founded,  as  the  high  priest 
is  here  called  Aaron,  (ti.lO.)  because  succeeding  in  his  dignity  and 
power,  though  we  read  not  of  any  of  them  that  bore  that  name. 
Whoever  was  high  priest  must  be  reverenced  and  observed  by  the 
inferior  priests  as  their  father,  as  Aaron  their  father.  Christ  is 
High  Priest  over  the  house  of  God,  to  whom  all  believers,  being 
made  priests,  are  to  be  in  subjection. 

20.  And  t'ne  rest  of  the  sons  of  Levi  were  these: 
of  the  sons  of  Amram;  Shubael:  of  the  sons  of 
Shnbael;  Jehdeiah.  21.  Concerning  Rehabiah:  of 
the  sons  of  Rehabiah,  the  first  tens  Isshiah.  22.  Of 
thelzharites;  Shelomoth:  of  the  sonsof  Shelomoth: 
Jahath.  23.  And  the  sons  of  Hebron;  Jeriali  the 
first,  Atnariah  the  second,  Jahaziel  the  third, 
Jekameam  the  fourth.  24.  Of  ihe  sons  of  Uzziel; 
Micah:  of  the  sonsof  Micah;  Shamir.  25.  The 
brotherof  Micah  was  Isshiah  :  of  the  sonsof  Isshiah: 
Zechariah.  26.  The  sons  of  Merari  were  Malili 
and  Mushi:  the  sons  of  Jaaziah;  Beno,  27.  The 
sons  of  Merari  by  Jaaziah;  Beno,  and  Sholiain, 
and  Zaccur,  and  Ibri.  28.  Of  Mahli  came  Eleazar, 
who  had  no  sons.  29.  Conce:iiing  Kish  :  the 
son  of  Kish  was  Jerahmeel.  30.  The  sons  also  of 
Mushi;  Mahli,  and  Eder,  and  Jerimoth.  These 
mere  the  sons  of  the  Levites  after  the  house  of 
their  fathers.  31.  These  likewise  cast  lots  over 
against  their  brethren  the  sons  of  Aaron,  in  the 
presence  of  David  the  king,  and  Zadok,  and  Ahi- 
melech, and  the  chief  of  the  fathers  of  the  priests 


Belore  Clii-isl  1015. 


I  CHIlONICl.IiS,   XXIV,   XXV. 


The  Courses  of  the  Siiujera. 


and  Levites,  even  the  principal  father  over  against 
llieir  younger  brethren. 

Most  of  tlie  Levites  here  named  were  mentioned  i)eforc, 
«.  23.  10,  *c.  They  were  of  those  wlio  were  to  utteiul  the  priests 
in  ihc  service  of  the  house  of  God.  But  they  are  iiere  mentioned 
again  as  heads  of  the  twenty-four  courses  of  Levites,  (and  about 
go  mnnv  are  here  named,)  who  were  to  attend  the  twenty-four 
courses  of  the  priests:  they  are  therefore  said  \.o  cast  lots  over 
against  their  brethren,  (so  lliey  are  called,  not  their  lords,)  the 
toxs  nf  Aarnn,  who  were  not  to  lord  it  over  God's  clergy,  as  the 
orlsinal  word  is,  1  Pet. 5. 3.  And,  that  the  whole  disposal  of  Ihe 
affair  might  he  of  the  Lord,  tlie  principal  fathers  cast  lots  over 
against  their  younger  brethren  ;  that  is,  those  that  were  of  the 
eider  house  came  upon  the  level  with  those  of  the  younger 
families,  and  took  their  place,  not  by  seniority,  but  as  God  by  the 
lot  directed.  Note,  In  Christ  no  difference  is  made  between  bond 
and  free,  elder  and  younger.  The  younger  brethren,  if  they  be 
faithful  and  sincere,  shall  be  no  less  acceptable  to  Christ  than  Ihe 
principal  fathers. 


CHAP.  XXV. 

David,  havin°:  settled  the  courses  nf  these  Levites  that  were  to  attend  the  priests 
in  their  tninistrations,  proceeds,  in  this  chapter,  to  put  those  into  a  method  that 
icere  appointed  to  be  singersaiid  musicians  in  the  temple.  Here  is,  I.  The 
persons  that  were  to  be  employed,  Asaph,  Heman^  and  Jedutlwn,  (n.  1.)  their 
sons,  (v.  2.  .6.)  and  other  skilful  persons,  v.  7.  II.  The  order  in  which  they 
trere  to  attend,  determined  by  lot,  v.  8.  .31. 

1.  lY/rOREOVER  David  and  the  captains  of  the 
_Lt_B_  host  separated  to  the  service  of  the  sons 
of  Asaph,  and  of  Heman,  and  of  Jeduthnn,  who 
should  prophesy  with  harps,  with  psalteries,  and. 
with  cymbals:  and  the  number  of  the  workmen 
according  to  their  service  was:  2.  Of  tiie  sons  of 
Asaph;  Zaccur,  and  Joseph,  and  Nethaniah,  and 
Asarelah,  the  sous  of  Asaph  under  the  hands  of 
Asaph,  which  propliesied  accordingto  the  order  of 
the  king.  3.  Of  Jeduthun:  the  sons  of  Jedutiiuu; 
Gedaliah,  and  Zeri,  and  Jeshaiah,  Hashabiah,  and 
Mattithiah,  six,  under  the  hands  of  their  father 
Jeduthun,  who  prophesied  with  a  harp,  to  give 
thanks  and  to  prai.se  tlie  Lord.  4.  Of  Heman: 
the  sons  of  Heman;  Biikkiaii,  Mattaniah,  Uzziel, 
Shebuel,  and  Jerimoth,  Hananiah,  Hanani,  Elia- 
thah,  Giddalti,  and  Romamti-ezer,  Joshbekashah, 
Mallothi,  Hothir,  awrfMaliazioth  :  5.  AM  Ihese  tvere 
the  sons  of  Heman  the  king's  seer  in  the  words  of 
God,  to  lift  up  the  horn.  And  God  gave  to  Heman 
fourteen  sons  and  three  daughters.  6.  All  these 
were  under  the  hands  of  their  father  for  song  in 
the  house  of  the  Lord,  with  cymbals,  psalteries, 
and  harps,  for  the  service  of  the  house  of  God, 
according  to  the  king's  order  to  Asaph,  Jedutliun, 
and  Heman.  7.  So  the  number  of  them,  with  their 
brethren  that  were  instructed  in  the  songs  of  the 
Lord,  even  all  that  were  cunning,  was  two  hundred 
fourscore  and  eiglit. 


Observe, 

L  Singing  the  praises  of  God  is  here  called  prophesying- 
(u.  1..3.)  not  that  all  those  who  were  employed  in  this  service 
were  honoured  with  the  visions  of  God,  or  could  foretell  lhin"-s  to 
come.  Heman  indeed  is  said  to  be  the  kiiig's  seer  in  the  words  oj 
God;  (t).5.)  but  the  psalms  they  sang  were  composed  by  prophets, 
and  many  of  them  were  prophetical;  and  the  edification  of  the 
church  was  intended  in  it,  as  well  as  the  glory  of  God.  In  SamucTs 
time,  singing  the  praises  of  God  went  by  the  name  of  p/o- 
phesying,  (1  Sam.  10.  5. — 19.20.)  and  perhaps  that  is  intended 
in  wliat  St.  Paul  calls  prophesying,  1  Cor.  11.4. — 14. 24. 

II.  This  is  here  called  a  service,  and  the  persons  employed  in  it, 
workmen,  v.\.  Not  but  that  it  is  the  greatest  liberty  and  pleasure 
to  be  employed  in  praising  God:  what  is  heaven  buv  that?  But 
it  intimates  that  it  is  our  duty  to  make  a  business  of  it,  and  stir 
up  all  that  is  within  us  to  it ;  and  that,  in  our  present  state  of 
corru|)tion  and  infirmity,  it  will  not  be  done,  as  it  should  be  done, 
without  labour  and  struggle.  We  must  take  pains  with  our  hearts, 
to  bring  them,  and  keep  them,  to  this  work,  and  to  engage  all 
that  is  within  us. 

III.  Here  were,  in  compliance  with  the  temper  of  that  dis- 
pensation, a  ereat  variety  of  musical  instruments  used,  harps, 
psalteries,  cymbals,  {v.  1,  6.)  and  here  was  one  that  lifted  up  the 
horn,  (v.  6.)  that  is,  used  wind-music.  The  bringing  of  such 
concerts  of  music  into  the  worship  of  God  now,  is  what  none 
pretend  to.*  But  those  who  use  siich  concerts  for  their  own 
entertainment,  should  feel  themselves  obliged  to  preserve  them 
always  free  from  any  thing  that  savours  of  immorality  or  profane- 
ness;  by  this  consideration,  that  time  was  when  they  were 
sacred  ;  and  then  they  were  justly  ctmdemned  who  brought  them 
into  common  use:  (Amos, 6. 5.)  They  invented  to  themselvei 
instruments  nf  music  like  David. 

IV.  The  glory  and  honour  of  God  were  principally  intended  in 
all  this  temple-music,  whether  vocal  or  instrumental.  It  was  <o 
give  thanks,  and  praise  the  Lord,  that  they  were  employed,  v.  3. 
It  was  in  the  songs  of  the  Lord  that  they  were  instructed,  (v.T.) 
that  is,  for  songs  in  the  house  of  the  Lord,  v.  6.  This  agrees  with 
the  intention  of  the  perpetuating  of  psalmody  in  ihe  gospel- 
church,  which  is,  to  make  melody  with  the  heart,  in  conjunction 
with  the  voice,  unto  the  Lord,  Eph.5. 19. 

V.  The  order  of  the  king  is  likewise  taken  notice  of,  c.  2.  and 
again,  f.  6.  In  those  matters,  indeed,  David  acted  as  a  prophet; 
but  his  taking  care  for  the  due  and  regular  observance  of  divine  in- 
stitutions, both  ancient  and  modern,  is  an  example  to  all  in  authority 
to  use  their  power  for  the  promoting  of  religion,  and  the  enforcing 
of  the  laws  of  Christ.     Let  them  thus  be  ministers  of  Godfor  good. 

VI.  The  fathers  presided  in  this  service;  Asaph,  Heman,  and 
Jeduthun;  (y.  1.)  and  the  children  were  under  the  hands  of  their 
father,  d.  2,3, 6.  This  gives  a  good  example  to  parents  to  train 
up  their  children,  and  indeed  to  all  seniors  to  instruct  theirjuniurs, 
ill  the  service  of  God,  and  particularly  in  jiraising  of  him,  than 
which  there  is  no  part  of  our  work  more  necessary,  or  more 
worthy  to  be  transmitted  to  the  succeeding  generations.  It  gives 
also  an  example  to  the  younger  to  submit  themselves  to  the  elder, 
(whose  experience  and  observation  fit  them  for  direction,)  and,  as 
far  as  may  be,  to  do  what  they  do,  under  their  hand.  It  is  probable 
that  Heman,  Asaph,  and  Jedutliun,  were  bred  up  under  Samuel, 
and  had  their  education  in  the  schools  of  the  prophets,  which  he 
was  the  founder  and  president  of;  then  they  were  pupils,  now 
they  came  to  be  masters.  Those  that  would  be  eminent  must 
begin  early,  and  take  time  to  prepare  themselves.  This  good 
work  of  singing  God's  praises  Samuel  revived,  and  set  on  foot, 
but  lived  not  to  see  it  brought  to  the  perfection  it  appears  in  here. 
Solomon  perfects  what  David  began,  so  David  perfecis  what 
Samuel  began.  Let  all,  in  their  day,  do  what  they  can  for  God 
and  his  church,  though  they  cannot  carry  it  so  far  as  they  would: 


•  It  is  ol)vioiis  tliat  Mr.  Ht.NRY  would  not    expis*>  tunitetf  thus,  were  be  now  living. Ed. 


Before  Christ  1015. 


I  CHRONICLES,  XXV,  XXVI. 


when  they  are  gone,  God  can,  out  of  stones,  raise  up  others,  who 
shall  build  upon  their  foundation,  and  bring  forth  the  lop-stone. 

VII.  There  were  others  also,  beside  the  sons  of  these  three  great 
men,  who  are  called  their  brethren,  (probably,  because  they  had 
been  wont  to  join  with  them  in  their  private  concerts,)  who  were 
instructed  in  the  songs  of  the  Lord,  and  were  cunning  or  well 
skilled  therein,  v.T.  They  were  all  Levites,  and  were  in  number 
288.  Now,  1.  These  were  a  good  number,  and  a  competent  number 
to  keep  up  the  service  in  the  house  of  God;  for  they  were  a" 
skilful  in  the  work  to  which  they  were  called.  When  David  the 
king  was  so  much  addicted  to  divine  poesy  and  music,  many  others, 
all  that  had  a  genius  for  it,  applied  their  studies  and  endeavours 
that  way.  Those  do  religion  a  great  deal  of  good  service  that  bring 
the  exercises  of  religion  into  reputation.  2.  Yet  these  were  but  a 
small  number  in  comparison  with  the  4000  whom  David  appointed 
thus  to  praise  the  Lord,  ch.  23. 5.  Where  were  all  the  rest,  when 
only  288,  and  those  but  by  12  in  a  course,  were  separated  to  this 
service?  Itis  probable  that  all  the  rest  were  divided  into  as  many 
courses,  and  were  to  follow  as  these  led.  Or,  perhaps,  these  were 
for  song  in  the  house  of  the  Lord,  (v.  6.)  w  ith  whom  any  that 
worshipped  in  the  courts  of  that  house  might  join;  and  the  rest 
were  disposed  of,  all  the  kingdom  over,  to  preside  in  the  country 
congregations,  in  this  good  work  :  for  though  the  sacrifices  instituted 
by  the  hand  of  Moses  might  be  offered  but  at  one  place,  the  psalms 
penned  by  David  might  be  sung  every  where,  1  Tim.  2.8. 

0.  And  they  cast  lots,  ward  against  ivm-d,  as 
well  the  small  as  the  great,  the  teacher  as  the 
scholar.  9.  Now  the  first  lot  came  forth  for  Asaph 
to  Joseph:  the  second  to  Gedaiiah,  who  with  his 
brethren  and  sons  icere  twelve:  10.  The  third  to 
Zaccur,  he,  his  sons,  and  his  brethren,  icere 
twelve:  11.  The  fourth  to  Izri,  he,  his  sons, 
and  his  brethren,  were  twelve:  12.  The  fifth  to 
Nethaniali,  he,  his  sons,  and  Itis  brethren,  were 
twelve:  13.  The  sixth  to  Bukkiah,  he,  his  sons, 
and  his  brethren,  tvere  twelve:  14.  The  seventh 
lo  Jeshareiah,  he,  his  sons,  and  his  brethren,  were 
twelve:  15.  The  eighth  to  Jeshaiah,  he,  his  sons, 
and  his  brethren,  were  twelve:  16.  The  ninth  to 
Mattaniah,  he,  his  sons,  and  his  brethren,  were 
twelve:  17. The  tenth  to  Shimei,  he,  his  sons,  and 
his  brethren,  ivere  twelve:  18.  The  eleventh  to 
Azareel,  lie,  his  sons,  and  his  brethren,  were  twelve : 
19.  The  twelfth  to  Hashabiah,  he,  his  sons,  and 
his  brethren,  were  twelve  :  20.  Ttie  thirteenth  to 
Shubael,  he,  his  son,  and  his  brethren,  tvere  twelve: 
21.  The  fourteenth  to  Mattithiah,  he,  his  sons,  and 
his  brethren,  were  twelve:  22.  The  fifteenth  to 
Jereniotli,  he,  his  sons,  and  his  brethren,  were 
twelve:  2.3.  The  sixteenth  to  Hananiah,  he,  his 
sons,  and  his  brethren,  were  twelve:  24.  The 
seventeenth  to  Joshbekashah,  he,  his  sons,  and 
his  brethren,  icere  twelve:  25.  The  eighteentli 
to  Hanani,  he,  his  sons,  and  his  brethren,  ivere 
twelve:  26.  The  nineteenth  to  Mailothi,  he,  his 
sons,  and  his  bretln-en,  ivere  twelve :  27.  The 
twentieth  to  Eliatliah,  he,  his  sons,  and  his  brethren, 


The  Courses  of  the  Singers 

ivere  twelve :  28.  The  one  and  twentieth  to  Hothir, 
he,  his  sons,  and  his  brethren,  ivere  twelve:  29.  The 
two  and  twentieth  to  Giddalti,  he  his  sons,  and  liit» 
brethren,  were iwehe  :  30.  The  three  and  twentieth 
to  Mahazioth,  he,  his  sons,  and  his  brethren,  were 
twelve:  31.  The  four  and  twentieth  to  Romamti- 
ezer,  he,  his  sons,  and  his  brethren,  were  twelve. 

Twenty-four  persons  are  named  in  the  beginning  of  this 
chapter,  as  sons  of  those  three  great  men,  Asaph,  Heman,  and 
Jeduthun.  Ethan  was  the  third,  (cA.6.  44.)  but,  probably,  he  was 
<Iead  before  the  establishment  was  perfected,  and  Jeduthun  came 
in  his  room.*  Of  these  three.  Providence  so  ordered  it,  that  Asaph 
had  four  sons,  Jeduthun  six,t  and  Heman  fourteen,  I'n  all  twenty- 
four,  (who  were  named,  r.  2.  .4.)  who  were  all  qualified  for  the 
service,  and  called  to  it.  But  the  question  was.  In  what  order  must 
they  serve?  This  was  determined  by  lot,  to  prevent  strife  for 
precedency ;  a  sin  which  most  easily  besets  many  that  otherwise 
are  gooti  people. 

1 .  The  lot  was  thrown  impartially.  They  were  placed  in  twenty- 
fourcompanies,  twelve  in  a  company,  in  two  rows,  twelve  companies 
in  a  row,  and  so  they  cast  lots,  itard  against  ivard,  putting  them 
all  upon  a  level,  small  and  great,  teacher  and  scholar;  they  did 
not  go  according  to  their  age,  or  according  to  their  standing,  or 
the  degrees  they  had  taken  in  the  music  schools  ;  but  it  was 
referred  to  God,  r.8.  Small  and  great,  teachers  and  scholars, 
stand  alike  before  God,  who  goes  not  according  to  our  rules  of 
distinction  and  precedency.     See  Malth.20.23. 

2.  God  determined  it  as  he  pleased,  taking  account,  it  is  pro- 
bable, of  the  personal  merits  of  the  persons,  which  are  much  more 
considerable  than  seniority  of  age,  or  priority  of  birth.  Let  us 
compare  them  with  the  preceding  catalogue,  and  we  shall  find 
that,  (1.)  Joseph  was  the  second  son  of  Asaph.  (2.)  Gedaiiah, 
the  eldest  son  of  Jeduthun.  (  3.)  Zaccur,  the  eldest  of  Asaph. 
(4.)  Izri,  the  second  of  Jeduthun.  (5.)  Nethaniah,  the  third  oi 
Asaph.  (6.)  Bukkiah,  the  eldest  of  Heman.  (7.)  Jeshareiah, 
the  youngest  of  Asaph.  (8.)  Jeshaiah,  the  third  of  Jeduthun. 
(9.)  Mattaniah,  the  second  of  Heman.  (10.) Shimei,  Ihe  youngest 
of  Jeduthun.  (11.)  Azareel,  thethird  of  Heman.  (12.)Hashabiah, 
Ihe  fourth  of  Jeduthun.  (13.)  Shubael,  the  fourth  of  Heman. 
(14.)  Mattithiah,  Ihe  fifth  of  Jeduthun.  (15.)  Jeremoth,  the  fifth 
of  Heman.  ( 16.)  Hananiah,  the  sixth.  (17.)  Joshbekashah,  Ihe 
eleventh.  (18.)  Hanani,  the  seventh.  (19.)  Mailothi,  the  twelfth. 
(20.)  Eliathah,  the  eighth.  (21.)  Hothir,  the  thirteenth. 
(22.)  Giddalti,  the  ninth.  (23.)  Mahazioth,  the  fourteenth.  And, 
lastly,  Romamti-ezer,  the  tenth.  See  how  God  increased  some, 
and  preferred  the  younger  before  the  elder. 

3.  Each  of  these  had  in  his  chorus  the  number  of  twelve,  called 
their  sons  and  their  brethren ;  because  they  observed  Ihem  as  sons, 
and  concurred  with  them  as  brethren.  Probably,  twelve,  some  for 
the  voice,  and  others  for  the  instrument,  made  up  the  concert. 
Let  us  learn  with  one  mind,  and  one  mouth,  to  glorify  God;  and 
that  w  ill  be  the  best  concert. 

CHAP.  XXVI. 

We  have  here  an  account  of  the  business  of  the  Levites.  That  tribe  had  madt 
hut  a  very  smalt  figure,  all  the  time  of  the  judges,  till  Eli  and  Samuil  appeared. 
But  when  David  revived  religion,  the  Levites  were,  of  alt  men,  in  the  greatest 
reputation.  And  happy  it  was,  that  they  had  Levites  who  were  tnen  ofsmse, 
fit  to  support  the  honour  of  their  tribe.  We  have  here  an  account,  I.  Of  the 
Levites  that  were  appointed  to  he  porters,  v.  1 .  .19.  //.  O/  those  that  were 
appointed  to  be  treasurers  and  store-keepers,  r.  20..2S.  ///.  Of  those  that 
were  officers  and  judges  in  the  country,  and  were  intrusted  with  the  adminis- 
tration if  public  affairs,  r.  29.  .32. 

1.  /CONCERNING  thedivisions  of  the  i)orlers: 
v_y  of  the  Korhites  ivas  Mf  sheleniiah  tlie  son  of 


*  Or,  peiliaps,  Etlian  and  Jejutlmn  were  two  names  for  tlie  same  person. En. 

\  Only  five  are  mentioned,  r.  3 ;    Slieniei,  mentioned,  r.  17.  is  jiipposed  to  liave  been  the  sixtli. 


-Ed. 


Before  Clirist  1015. 

Kore,  of  the  sons  of  Asaph.  2.  And  tlie  sons 
of  Meshelemiah  ivere,  Zechariah  the  first-born, 
Jediael  the  second,  Zebadiah  the  tiiird,  Jathniel 
the  fourth,  3.  Elam  tlie  fifth,  Jehohanan  the 
sixth,  P^Hoenai  the  seventh.  4.  Moreover  the 
sons  of  Obed-edom  tcere,  Shemaiah  the  first-born, 
Jehozabad  the  second,  Joah  the  third,  and  Sacar 
the  fonrth,  and  Netiianeel  the  fifth,  5.  Ammiel 
the  sixth,  Issachar  the  seventh,  Peulthai  the  eighth: 
for  God  blessed  him.  6.  Also  unto  Shemaiah  his 
son  were  sons  born,  that  ruled  throughout  the  house 
of  their  father:  for  they  were  rnighty  men  of  valour. 
7.  Tlie  sons  of  Shemaiah;  Othni,  and  Rephael,  and 
Obed,  Eizabad,  v/hose  brethren  ffcre  strong  men, 
Eiihii,  and  Semachiah.  8.  All  these  of  the  sons 
of  Obed-edom:  they  and  their  sons  and  their 
brethren,  ai»le  men  for  strength  for  the  service, 
fre;e  threescore  and  two  of  Obed-edom.  9.  And 
Meshelemiah  liad  sons  and  brethren,  strong  men, 
eighteen.  10.  Also  Hosah,  of  the  children  of 
Merari,  had  sons;  Simri  the  chief,  (for  though  he 
was  not  the  first-born,  yet  his  father  made  him  the 
chief;)  1 1.  Hilkiah  the  second,  Tebaliah  the  third, 
Zechariah  the  fourth:  all  the  sons  and  brethren  of 
Hosali /re/e  tiiirteen.  12.  Among  these  ?iwe  the 
divisions  of  tlie  porters,  even  among  the  chief  men, 
having  wards  one  against  another,  to  minister  in 
the  house  of  the  Lord.  13.  And  they  cast  lots,  as 
well  the  small  as  the  great,  according  to  the  house 
of  their  fathers^  for  every  gate.  14.  And  the  lot 
eastward  fell  to  Shelemiah.  Then  for  Zechariah 
his  son,  a  wise  counsellor,  they  cast  lots;  and  his 
lot  came  o>it  northward.  15.  To  Obed-edom 
southward  ;  and  to  his  sons  the  house  of  Asuppim. 

16.  To  Shnppim  and  Hosah  the  lot  came  forth 
westward,  with  the  gate  Shallecheth,  by  the 
causeway  of  the   going  up,   ward   against   ward. 

17.  Eastward  irere  six  Levites,  northward  four 
a  day,  southward  four  a  day,  and  toward  Asuppim 
two  and  two.  18.  At  Parbar  westward,  four  at 
the  causeway,  and  two  at  Parbar.  19.  These  are 
the  divisions  of  the  porters  among  the  sons  of 
Kore,  and  among  the  sons  of  Merari. 

Observe,  \ .  There  were  porters  appointed  to  attend  the  temple, 
who  guarded  all  the  avenues  that  led  to  it,  opened  and  shut  all 
the  oilier  gates,  and  attended  at  them,  not  only  for  state,  but  for 
service,  to  direct  and  instruct  those  who  were  going  to  worship  in 
the  courts  of  the  sanctuary,  in  the  conduct  they  were  to  observe, 
to  encourage  those  that  were  timorous,  to  send  back  the  strangers 
and  unclean,  and  to  guard  against  thieves,  and  others  that  were 
fnemies  lo  Ihe  house  of  God.  In  allusion  to  this  office,  ministers 
«re  said  to  have  the  keys  of  the  kingdom  of  heaven  committed  to 
Iliem,  (Mallh.  1(5.  in.)  that  they  may  admit,  and  exclude,  accord- 
ing to  the  law  nf  Ciirist. 

2.  Of  several  of  those  that  were  called  to  this  service,  it  is  taken 
notice  of,  lluit  lliev  were  mighty  men  nf  valour,  (u.  6.)  strong  men, 
it'.  7.)  able  men,  (u.  8.)  and  of  one  of  them,  that  he  was  a  wise 
tounstllor,  (b.14.)  who,  probably,  when  he  had  used  this  office 
»fo  deacon  well,  and  given  proofs  of  more  than  ordinary  wisdom, 


I  CHRONICLES.  XXVL 


The  Officers  of  the  Levilcs. 


p-.irchased  to  himself  a  good  degree,  and  was  preferred  from  th« 
gate  to  the  council-board,  lTim.3.13.  As  for  those  that  excelled 
in  strength  of  body,  and  courage  and  resolution  of  mind,  lliev  wen 
thereby  qualified  for  the  post  assigned  them  ;  for  whatever  service 
God  calls  men  to,  he  either  finds  them  fit,  or  makes  them  so. 

3.  The  sons  of  Obed-edom  were  employed  in  this  office,  sixty- 
two  of  Ihat  family.  This  was  he  that  entertained  the  ark  with 
reverence  and  cheerfulness;  and  see  how  he  was  rewarded  for  it: 
(  1.)  He  had  eight  sons,  (v.  6.)  for  God  blessed  him.  The  increase 
aiid  building  up  of  families  are  owing  to  the  divine  blessing;  and 
a  great  blessing  it  is  to  a  family  to  have  many  children,  whea 
they  are,  as  those  here,  able  for,  and  eminent  in,  the  service  of  God. 
(2.) His  sons  were  preferred  to  places  of  trust  in  the  sanctuary. 
Tliey  had  faithfully  attended  the  ark  in  their  own  house,  and  now 
were  called  to  attend  it  in  God's  house.  He  that  is  trusty  in  little, 
sh^U  be  trusted  with  more.  He  that  keeps  God's  ordinances 
in  his  own  tent,  is  fit  to  have  the  custody  of  them  in  God's 
tabernacle,  1  Tim.  3. 4,  5.  I  have  kept  thy  law,  says  David,  and 
this  I  had,  becavse  I  kept  thy  precepts,   Ps.  119.  55,  56. 

4.  It  is  said  of  one  here,  that  though  he  was  not  the  first-born, 
his  father  made  him  the  chief,  (v.  10.)  either  because  he  was  very 
excellei;t,  or  because  the  elder  son  was  very  weak.  He  was  made 
chief,  pel  haps  not  in  inheriting  the  estate,  (for  Ihat  was  forbidden 
by  the  law,  Deut.  21.16,  17.)  but  in  this  service,  which  required 
personal  qualifications. 

6.  The  porters,  as  the  singers,  had  their  post  assigned  them  by 
lot;  so  many  at  such  a  gate,  and  so  many  at  such  a  one,  that 
every  one  might  know  his  post,  and  make  it  good,  r.  13.  It  is 
not  said  that  they  were  cast  into  twenty-four  courses,  as  before ; 
but  here  are  the  names  of  about  twenty-four,  (».  1 .  .11.)  and  the 
posts  assigned  are  twenty-four,  v.  17, 18.  We  have  therefore 
reason  to  think  they  were  distributed  into  as  many  companies. 
Happy  they  who  dwell  in  God's  house;  for,  as  they  are  well-fed, 
well-taught,  and  well-employed,  so  they  are  well-guarded.  Men 
atlended  at  the  gates  of  the  temple,  but  angels  at  the  gates  of  the 
new  Jerusalem,  Rev.  21. 12. 


20.  And  of  the  Levites,  Ahijah  tvas  over 
the  treasures  of  the  house  of  God,  and  over 
the  treasures  of  the  dedicated  things,  2].  As 
concerning  the  sons  of  Laadan;  the  sons  of  the 
i  Gerslionite  Laadan,  chief  fathers,  eveti  of  Laadan 
I  the  Gershonite,  uere,  Jehieli.  22.  The  sons  of 
Jehieli;  Zetham,  and  Joel  his  brother,  ichich  were 
over  the  treasures  of  the  house  of  the  Lord. 
23.  Of  the  Amiamites,  and  the  Izharites,  the 
Hebronites,  awrf  the  Uzzielites:  24.  And  Shebuei 
the  son  of  Gershom,  the  son  of  Moses,  ivas  ruler  of 
the  treasures.  25.  And  his  brethren  by  Eliezer; 
Rehabiah  his  son,  and  Jeshaiah  his  son,  and  Joram 
his  son,  and  Zichri  his  son,  and  Shelomilh  his 
son.  26.  Which  Shelomilh  and  his  brethren  ?<'«/c 
overall  the  treasures  of  the  dedicated  tilings,  which 
David  the  king  and  the  chief  fathers,  the  captains 
over  thousands  and  hundreds,  and  the  captains  of 
the  host,  had  dedicated.  27.  Out  of  the  spoils 
won  in  battles  did  they  dedicate  to  maintain  the 
house  of  the  Lord.  28.  And  all  that  Samuel  the 
seer,  and  Saul  the  son  of  Kisli,  and  Abner  tlie 
son  of  Ner,  and  Joab  the  son  of  Zeruiah,  iiad 
dedicated;  and  whosoever  had  dedicated  anif 
thing,  it  was  under  the  hand  of  Shelomilh,  and  of 
his  brethren. 


Before  Christ  1015.  I  CHKONICLES.  XXVI,  XXVII. 

Observe,    1.  There  were   Ireannies  of  the  house  of  God.      A| 
great  house  cannot  be   r.ell  kept  without  stnres  of  all  manner  of 


The  Officers  of  the  Armv, 


provisionsi.  Much  >vas  expended  daily  upon  the  ailar ;  flour, 
wine,  oil,  salt,  fuel,  beside  tlie  lamps;  quantities  of  these  were  to 
be  kept  beforehand,  beside  the  sacred  vestments  and  utensils. 
These  were  the  treasures  of  the  house  of  God.  And  because 
money  answers  all  things,  doubtless  they  had  an  abundance  of  it, 
which  was  received  from  the  people's  offerings,  wherewith  they 
bou<^ht  in  what  they  had  occasion  for.  And,  perhaps,  much  was 
laid  up  for  an  exigence.  These  treasures  typified  the  j)lenly 
tliere  is  in  our  Heavenly  Father's  house,  enough  and  to  spare. 
In  Christ,  the  true  Temple,  are  hid  treasures  of  vrisdo7ti  and 
knoivledge,  and  unsearchable  riches. 

2.  There  were /rensKres  of  dedicated  iltinys;  dedicated  mostly 
out  of  the  spoils  won  in  battle,  {v. '11.)  as  a  grateful  acknowledg- 
ment of  the  Divine  Protection.  Abraham  gave  Melchisedec  the 
tenth  of  the  spoils,  Heb.  7. 4.  In  Moses's  time,  the  officers  of 
the  armv,  when  they  returned  victorious,  brought,  of  their  spoils, 
an  oblation  to  the  Lord,  Numb.  31.  50.  Of  late,  this  pious 
custom  had  been  revived;  and  not  only  Samuel  and  David,  but 
S?.ul  and  Abner  and  Joab,  had  dedicated  of  their  spoils  to  the 
honour  and  sup))ort  of  the  house  of  God,  v.  28.  Note,  The  more 
God  bestows  upon  us,  the  more  he  expects  from  us  in  works 
of  piety  and  charity.  Great  successes  call  for  proportionable 
returns.  When  we  look  over  our  estates,  we  should  consider, 
"  Here  are  convenient  things,  ricli  things,  it  may  be,  and  fine 
things;  but  where  arc  the  dedicated  things?'  Men  of  war  must 
honour  God  with  their  spoils. 

3.  These  treasures  had  treasurers,  those  that  were  over  them, 
(i).20,  26.)  whose  business  it  was  to  keep  them,  that  neither  tuoth 
nor  rust  might  corrupt  them,  nor  thieves  break  through  and  steal; 
to  give  out  as  there  was  occasion,  and  to  see  they  were  not 
wasted,  embezzled,  or  alienated  lo  any  common  use;  and  it  is 
probable  that  they  kept  accounts  of  all  that  was  brought  in,  and 
how  it  was  laid  out. 

29.  Of  the  Izharites,  Chenaniah  and  his  sons 
were  for  the  outward  business  over  Israel,  for 
officers  and  jud;:5es.  30.  Aiid  of  the  Hebronites, 
Ilashabiah  and  liis  bretiiren.  men  of  valour,  a 
thousand  and  seven  hundred,  irei-e  officers  among 
them  of  Israel  on  this  side  Jordati  westward,  in 
all  l)iisiness  of  the  Lord,  and  in  the  service  of  the 
king.  .31.  Among  tlie  Hebronites  ivns  Jerijah  the 
chief,  even  among  tiic  Hebronites,  according  to 
the  generations  of  his  fatliers.  In  the  fortieth 
year  of  the  reign  of  David  they  were  sought  for, 
and  there  were  found  among  them  i\iiglity  men  of 
valour  at  Jazer  of  Gilead.  ."52.  And  his  bretiiren, 
men  of  valour,  tcere  two  tiionsand  and  seven 
Inmdred  chief  fathers,  whom  king  David  made 
rulers  over  the  Re(d)enites,  the  (jadites,  and  the 
half-tribe  of  Manasseh,  for  every  matter  pertaining 
to  God,  and  affairs  of  the-  king. 

All  the  offices  of  the  Imuse  of  God  being  well  provided  with 
Levites,  we  ha\e  here  an  account  of  those  that  were  employed  as 
officers  and  judges,  in  the  outward  business,  which  must  not  be 
neglected,  no,  not  for  the  temple  itself.  The  magistracy  is  an 
ordinance  of  God  for  the  good  of  the  church,  as  truly  as  the 
ministrv  is.      And  here  we  are  told, 

1.  That  the  Levites  were  employed  in  the  administration  of 
,/istice,  in  concurre'ire  «illi  the  princes  and  ciders  of  the  several 
♦.ribes,  who  cotild  not  he  supposed  to  understand  the  law  so  well 
?!.•;  ihc  r.p\it»«,  wl  o  nicde   it  their  business  to  studv  il.     None  of 


those  Levites  who  were  employed  in  the  service  of  ib.e  sanctuary, 
none  of  the  singers  or  porters,  ncie  cotiCfrned  in  this  outwnrd 
business;  either  one  was  enough  to  engage  the  whole  man,  or  it 
was  presumption  to  undertake  both. 

2.  Their  charge  was  both  in  all  business  of  the  Lord,  and  in  the 
service  of  the  hinp,  v.  30.  and  again,  v.  32.  They  managed  the 
affairs  oi  the  countrv,  as  well  ecclesiastical  as  civil,  took  care  both 
of  God's  tithes  and  the  king's  taxes;  punished  offences  committed 
immediately  against  God  and  his  honour,  and  those  against  the 
government  and  the  public  peace  ;  guarded  both  against  idolatry 
and  against  inju'Stice;  and  took  care  to  put  the  laws  in  execution 
against  both.  Some,  it  is  likely,  applied  themselves  to  the  affairs 
of  religion,  others  lo  secidar  affairs;  and  so,  between  both,  God 
and  the  king  were  well  served.  It  is  happy  with  a  kingdom, 
when  its  civil  and  sacred  interests  are  thus  interwoven,  and  jointly 
minded  and  advanced. 

3.  There  were  more  Levites  employed  as  judges  with  the  two 
tribes  and  a  half  on  the  other  side  Jordan,  than  with  all  the  rest 
of  the  tribes;  there  were  two  tliousand  seven  hundred;  whereas, 
on  the  west  side  of  Jordan,  there  were  one  thousand  seven 
hundred,  «.  30,  32.  Either  because  those  remote  tribes  were 
not  so  well  furnished  as  the  rest  with  judges  of  their  own;  or. 
because  they,  lying  furthest  from  Jerusalem,  and  on  the  borders  oI 
the  neighbouring  nations,  were  most  in  danger  of  being  infected 
with  idolatrv,  and  most  needed  the  help  of  Levites  to  prevent  it. 
The  frontiers  must  be  well  guarded. 

4.  This  is  said  to  be  done  (as  were  all  the  foregoing  settlements} 
in  the  fortieth  year  of  the  reign  of  David;  (d.31.)  that  wad 
the  last  year  of  his  reign.  We  should  be  so  much  the  more 
industrious  to  do  good,  us  we  see  the  day  approaching.  If  we 
live  not  to  enjoy  the  fruit  of  our  labours,  grudge  it  not  to  thoso 
that  shall  come  after  us. 


CHAP.  XXVII. 

In  this  chapter,  we  have  the  civil  list,  including^  the  military.  I.  The  luelve 
captains  for  every  severnl  month  nf  the  year,  v.  I.  .15.  //.  The  priiicea  of 
the  several  tribes,  J).1G..24.     1 1 1.  The  off icert  of  the  court,  f.25..34. 


l.T^OW    the    children    of 


Israel  after  their 
number,  lo  ivit,  the  chief  fathers  and 
captains  of  thousands  and  hundreds,  and  their 
officers  that  served  the  king  in  any  matter  of  the 
courses,  which  came  in  and  went  out  month  by 
month  throughout  all  the  months  of  the  year, 
of  every  course  were  twenty  and  four  thousand. 
2.  Over  the  first  course  for  the  first  month  was 
Jashobeam  the  son  of  Zabdiel:  and  in  his  course 
were  twenty  and  four  tiiottsand.  3.  Of  the  ciiildieii 
of  Perez  tvas  the  chief  of  all  the  captains  of  the  host 
for  the  first  month.  4.  And  over  the  couiseof  the 
second  month  tras  Doda  an  Ahohite,  and  of  his 
course  ivas  Mikloth  also  the  ruler:  in  his  course 
likewise  %cere  twenty  and  ftitr  thousand.  5.  The 
third  captain  of  the  host  for  the  third  month  tras 
Benaiah  the  son  of  Jehoiada,  a  chief  priest:  and  in 
his  course  tcere  twenty  and  four  thousand.  6. This 
is  that  Benaiah,  n'lio  ?rrt5  mighty  among  the  thirty, 
and  above  the  thirty:  and  in  his  coiir.se  wai 
Ainmizabad  his  son.  7. The  \o\\y\\\  caiiliiin  fur  the 
fourth  month  tt)as  Asahel  the  brother  of  Joab,  and 
Zebadiah  his  son  after  him:  and  in  his  course  tt:erc 
twenty  and  \o\\\  thousand.  8.  The  fifth  captain 
for  the  fifth  month   was  Shamhiith  the   Izrahit<?: 


Before  Ciirisl  1015. 


I  CHRONICLES,  XXVII. 


Tfic  Mililarv  Force 


and  in  his  course  irere  twenly  and  four  thousand. 

f).  The  sixlli  captain  for  the  sixth  month  was  Ira 

the  son  of  Ikkesh   tlie  Tekoite:  and  in  his  course 

were  twenty  and  four  tliousand.      10.  The  seventh 

captain   f<tr  tlie    seventh    niontli    was   Helez    the 

Pelonife,  of  the  children  of  Epluaim:  and    in  his 

cnnrse  were  twenty  and  four  thousand.      11.  The 

oigiith  captain  for  the  eiii;lith  month  icas  Sihbecai 

the  Hiishatiiite,  of  the  Zarhites:  and  in  his  course 

were  twenty  and   four  thousand.       12.  The   ninth 

captain    for    the    ninth    month    ivas    Abiezer    tiie 

Anetothite,  of  the  Benjamites:  and  in  his  course 

■tcere  twenty  and   four  tliousand.      13.  The  tenth 

captain   for   the    tentli    month    ivas    Maharai    the 

Netopliathite,  of  the  Zarhites:   and   in  his   course 

Hwe  twenty  and  four  thousand.     14.  The  eleventh, 

captain  for  the  eleventh   month   teas  Benaiah  the 

Pirathonite,   of   the   children  of   Ephraim:   and  in 

his  course  icere  twenty  and  four  thousand.    15.  The 

twelfth  captain  for  the  twelfth   month  was  Heldai 

the   Netophathite,  of  Othniel:  and  in  his  course 

tvere  twenty  and  four  thousand. 

We  have  here  an  account  of  the  militia  of  the  kingdom,  and 
the  regulation  of  that.  David  was  himself  a  man  of  war,  and  hsd 
done  great  things  with  the  sword  ;  he  had  brought  into  the  field 
great  armies:  now  here  we  are  told  how  he  marshalled  them, 
when  God  had  given  him  rest  from  all  his  enemies.  He  did  not 
keep  them  all  together;  for  that  would  have  been  a  hardship  on 
them  and  the  country;  yet  he  did  not  disband  and  disperse  them 
all;  then  he  had  left  his  kingdom  nr.ked,  and  his  people  would 
have  forgotten  the  arts  of  war,  wherein  they  had  been  instructed. 
He  therefore  contrives  to  keep  up  a  constant  force,  and  yet  not  a 
standing  army.     The  model  is  very  prudent. 

1.  He  kept  up  24,000  constantly  in  arms,  I  suppose,  in  a  body, 
and  disciplined,  in  one  part  or  other  of  the  kingdom;  the  free- 
holders carrying  their  own  arms,  and  bearing  their  own  charges, 
while  they  were  up.  This  was  a  sufficient  strength  for  the 
securing  of  the  public  peace  and  safety.  Those  that  are  Israelites 
indeed,  must  learn  war;  for  we  have  enemies  to  grapple  with, 
whom  we  are  concerned  constantly  to  stand  upon  our  guard 
against. 

2.  He  changed  them  every  month  ;  so  that  the  whole  nundjer 
of  the  militia  amounted  to  288,000;  jierhaps  about  a  fifth  part  of 
the  able  men  of  the  kingdom.  By  being  thus  distributed  into 
twelve  courses,  they  were  all  instructed  in,  and  accustomed  to, 
military  exercises;  and  yet  none  were  compelled  to  be  in  service, 
and  at  expentes,  above  one  month  in  the  year,  which  they  might 
very  well  affoni,  nuiess  upon  exiraordinarv  occasions,  and  then 
Ihey  might  all  be  got  together  quickly.  It  is  the  wisdom  of 
governors,  and  much  their  praise,  while  they  provide  for  the  public 
safety,  to  contrive  how  to  make  it  effectunl,  and  vet  easy,  and  as 
little  as  possible  burlhensome  to  the  people. 

3.  Every  course  had  a  commander  in  chief  over  it,  beside  the 
subaltern  officers  that  were  rulers  over  thousands,  and  hundreds, 
and  fifties;  there  was  one  general  officer  to  each  course  or  legion. 
AH  these  twelve  great  commanders  are  mentioned  among  David's 
worthies  and  champions,  2  Sam.  2:3.  and  1  Chron.ll.  They  had 
first  signalized  themselves  by  their  great  actions,  and  then  they  were 
wivanced  to  those  great  perferments.  It  is  well  with  a  kingdom, 
when  honour  thus  attends  merit.  Benaiah  is  here  called  a  chief 
priest,  r.  4.  But  cnhen  siirnifying  both  a  pjirst  and  a  prince,  it 
might  belter  lie  translated  here  a  chief  ruler,  or  (as  in  the  margin) 
a   principal  officer.     Dodai   had    Miklolli,   (r.  4.)  eilher  fr..-   l/n 


substitute  when  he  was  absent  or  infinn,  or  for  his  successor  when 
he  was  dead.  Benaiah  had  his  son  under  him,  v.  6.  Asahel  had 
his  son  after  him ;  (v.  7.)  and  by  that  it  seems  that  this  plan  of  the 
mihtia  was  laid  in  the  beginning  of  Davi<l's  reign;  for  Asahel  was 
killed  by  Abner,  while  Davi<i  ni<,Mied  in  Hebron.  When  his  war* 
were  over,  he  revived  this  method,  and  left  the  military  affairs  in 
this  posture,  for  the  peaceable  rcig.i  of  his  son  Solomon.  When 
we  think  ourselves  most  safe,  yet,  while  we  are  here  in  the  body, 
we  must  keep  in  a  readiness  for  spiritual  conflicts:  Let  net  him 
that  girdeth  on  the  harness,  boast  as  he  that  puts  it  off. 

16.  Furthermore  over  the  tribes  of  Israel:  the 
ruler  of  the  Reubenites  iras  Eliezer  the  son  of 
Zichri:  of  the  Simeonites,  Shephatiah  the  son  of 
Maachah:  17.  Of  the  Levites,  Hashabiah  the  son 
of  Kemuel:  of  the  Aaronites,  Zadok :  18.  Of 
Judah,  Elihu,  ime  of  the  brethren  i)f  David:  of 
Issachar,  Omri  the  son  of  Michael:  19.  Of  Ze- 
bulun,  Ishmaiah  the  son  of  Obadiah:  of  Naphtali, 
Jerimoth  the  son  of  Azriel :  20.  Of  the  children 
of  Ephraim,  Hoshea  the  son  of  Azaziah:  of  the 
half-tribe  of  Manasseh,  Joel  the  son  of  Pedaiah : 
21.  Of  the  \m\i-tribe  of  Manasseh  in  Gilead,  Iddo 
the  sou  of  Zechariah :  of  Benjamin,  Jaasiel  the  son 
of  Abner:  22.  Of  Dan,  Azareel  the  son  of  Jeroham. 
These  were  the  princes  of  the  tribes  of  Israel. 
23.  But  David  took  not  the  number  of  them  from 
twenty  years  old  and  under:  becau.se  the  Lord 
had  said  he  would  increase  Israel  like  to  the  stars 
of  the  heavens.  24.  Joab  the  son  of  Zeruiah  began 
to  nuail)er,  but  he  finished  not,  because  there  fell 
wrath  for  it  agaiiist  Israel;  neither  was  the  number 
put  in  the  account  of  the  chronicles  of  king  David. 

25.  And  over  the  king's  treasures  teas  Azmaveth 
the  son  of  Adiel:  and  over  ihe  store-houses  in  the 
fields,  in  the  cities,  and  in  the  villages,  and  in 
the  castles,   was  Jehonathan  the  son  of   Uzziah : 

26.  And  over  them  that  did  the  work  of  the  field 
for  tillage  of  the  ground  teas  Ezri  the  son  of 
Chelub.  27.  And  over  the  vineyards  tens  Shimei 
the  Ramathite:  over  the  increase  of  the  vineyarils 
for   the    wine-cellars    teas    Zabdi   the    Shiphmite. 

28.  And  over  the  olive-trees  and  the  sycamore-trees 
that  tvere  in  the  low  plains  tens  Baal-hanan  the 
Gedarite:  an<l   over  the  cellars  of   oil  7ra5  Joash : 

29.  And  over  the  herds  that  fed  in  Sharon  was 
Shitrai  the  Sharonite:  and  over  the  herds  t/iat 
were  in  the  valleys  ivas  Shaphat  the  son  of  Adlai. 

30.  Over  the  camels  also  teas  Obil  the  Ishmaelite: 
and  over  the  asses  ?t7a5  Jehdeiah  the  Meronothite: 

31.  And  over  th-e  flocks  teas  Jaziz  the  Hagerite. 
All  these  tvere  the  rulers  of  the  substance  which 
tt:as  king  David's.  32.  Also  Jonathan  David's 
uncle  was  a  counsellor,  a  wise  man,  and  a  scribe, 
and  Jehiel  the  son  of  Hachmoni  teas  willi  the 
king's  sons.  33.  And  Ahithophel  teas  the  king's 
counsellor;  and  Hushai  liie  Aiciiite  teas  the  king's 
companion:  34.  And  after  Ahithophel  j<;a5Jehoiarl,i 


Before  CIuisl  1015.  1  CHRONICLES,  XXVII.  XXVIII. 

ihe  son  of  Kenaiah,  and  Abialhar:  and  ihe  general 


Davkl's  Oration 


of  the  kinar's  armv  xas  Joal). 

VVe  have  here  an  accaiiiit, 

I.  Of  the  princes  of  the  tribes:  something  of  Ihe  ancient  order 
instituted  by  Moses  in  the  wihlerness  was  still  itept  np,  that  every 
Iribe  should  have  its  prince  or  chief.  It  is  probable  that  it  was 
kept  up  all  along,  either  by  election  or  by  succession,  in  the  .«anie 
family;  and  those  are  here  named  who  were  found  in  that  office 
when  lliis  account  was  taken.  Elihu,  or  Eiiab,  who  was  prince 
of  Judah,  was  the  eldest  son  of  Jesse,  and  descended  in  a  riiiht  line 
from  Nahshon  and  Salmon,  the  princes  of  this  tribe  in  Moses's  time. 
Whether  these  princes  were  of  the  nature  of  lord-lieutenants  th.it 
guided  them  in  their  military  affairs,  or  chief-juslices  that 
presided  in  their  courts  of  judgment,  does  not  appear.  Their 
power,  we  may  suppose,  was  much  less,  now  that  all  Ihe  tribes 
were  united  under  one  king,  than  it  had  been,  when,  for  the  most 
part,  they  acted  separately.  Our  religion  obliges  us  to  be  subject, 
not  only  to  the  king,  as  supreme,  but  vnto  governors  under  him, 
(1  Pet.  2. 13, 14.)  the  princes  that  decree  justice.  Of  rjenjamin, 
was  .laaziel  the  son  of  Abner,  t!.21.  Though  Abner  was  David's 
enemy,  and  opposed  his  coming  to  Ihe  throne,  yet  David  would  not 
oppose  the  preferment  of  his  son,  but,  perhaps,  nominated  him  to 
this  post  of  honour;  which  teaches  us  to  render  good  for  evil. 

II.  Of  the  numbering  of  the  people,  r.  2:3,  24.  It  is  here  said, 
1.  That  when  David  ordered  llie  people  to  be  numbered,  ho  for- 
bade the  numbering  of  those  under  twenty  years  old,  thinking 
thereby  to  save  the  reflection  which  what  he  did  might  otherwise 
cast  upon  the  promtse,  that  they  should  be  innumerable;  yet  it  was 
but  a  poor  salvo  ;  for  it  had  ne-ver  been  customai^  to  nund)er  those 
under  twenty,  and  the  promise  of  their  nund)ers  chiefly  respected 
the  effective  men.  2.  That  that  account  which  David  took  of  Ihe 
people,  in  the  pride  of  his  heart,  turned  to  no  good  account;  for 
it  was  never  perfected,  nor  done  with  exactness,  nor  was  it  ever 
recorded  as  an  authentic  account:  Joah  was  disgusted  with  it,  and 
did  it  by  halves;  David  was  ashamed  of  it,  and  willing  it  should  be 
forgotten,  because  there  fell  wrath  for  it  against  Israel.  A  good 
man  cannot,  in  the  reflection,  please  himself  with  Ihat  which  he 
knows  God  is  displeased  with;  cannot  make  use  of  that,  nor  take 
tomfnrt  in  that,  which  is  obtained  by  sin. 

Ill    Of  the  officers  of  the  court. 

1.  The  rulers  of  the  king's  sybstance,  (as  they  are  called,  ii.  31 .) 
such  as  had  the  oversight  and  charge  of  the  king's  tillage,  his  vine- 
yards, his  olive-yards,  his  herds,  his  camels,  his  asses,  his  flocks. 
Here  are  no  officers  for  slate,  none  for  sport,  no  master  of  the 
wardrobe,  no  master  of  the  ceremonies,  no  master  of  the  horse, 
no  master  of  the  hounds,  but  all  for  sidjstance,  agreeable  to  the 
simplicity  and  plainness  of  those  times.  Davi.I  was  a  great  soldier, 
a  great  scholar,  and  a  great  prince,  and  yet  -a  great  husband  of  his 
estate,  kept  a  great  deal  of  his  ground  in  his  own  hand,  and  stocked 
if,  not  for  pleasure,  but  for  profit;  for  the  Aing  himself  is  served 
nf  ihe/ield,Ecv\.5.9.  Those  magistrates  (hat  woidd  have  their 
subjects  industrious  must  be  themselves  examples  of  industry,  ,Tnd 
application  to  business.  VVe  find,  however,  that,  afterward,  Ihe 
poor  of  the  land  were  thought  good  enough  to  be  vine-dressers  and 
husbandmen,  2  Kings, 25. 12.  Now  David  put  his  great  men  to 
preside  in  these  employments. 

2.  The  attendants  on  the  king's  person.  Tliev  were  such  as 
were  eminent  for  wisdom,  being  designed  for  conversation.  His 
uncle,  who  was  a  wise  man,  and  a  scribe,  mil  only  well-skilied  in 
politics,  but  well-read  in  Ihe  scriptures,  was  his  counsellor,  u.  32. 
Another,  who,  no  doubt,  excelled  in  learning  and  prudence,  was 
tutor  to  his  children.  Ahilhophel,  a  very  cnnnir.g  man,  was  his 
counsellor:  but  Hushai,  an  honest  man,  was  his  companion  and 
confidant.  It  does  not  appear  thai  he  hail  nKiuy  cnnrisellors;  but 
those  he  had  were  men  of  great  abilities.  I'Mucli  of  Ihe  wisdom  of 
princes  is  seen  in  the  choice  of  iheir  miiiistrv.  Hut  David,  lliou<Th 
he  had  all  these  trusty  counsellors  abuut  liiin,  preferrrd  his  Bible 
before  tlieni  all:  (Ps.  110.24.)  Tfuj  testimonies  nre  rty  deUght 
nnd  mjf  coimsellnrt. 


CHAP.  XXVIII. 

The  accou'.it  we  hare  of  Davfd^s  exit,  in  the  be^inmrt^  of  the  first  book  of  Kin^g, 
does  not  matie  his  mn  near  so  brif^ht  as  that  gircrt  in  this  and  the  foUoivin^ 
chapter,  tvltere  rce  bare  his  solemn  farewell  both  to  his  son  and  liis  subjects,  and 
must  otcn  that  he  finished  well.  In  this  chapter,  ire  have,  I.  A  general  t-oH- 
rention  of  the  states  summoned  to  meet,  v.  1.  II.  A  solemn  declaration  of  the 
divine  entail,  both  of  the  crown,  and  of  the  honour  of  building  the  temple,  7tpon 
Solomon,  V.2.  .7.  III.  An  exhortation,  both  to  the  people,  and  to  Solomon, 
to  make  religion  their  business,  r. 8..10.  IV.  The  model  and  materials 
delivered  to  Sohimon  for  the  building  of  the  temple,  r.  1 1 . .  19.  V.  Encourage- 
ment given   him  to  undertalie  it,  and  proceed  in  it,  r.  20, 21. 

I.    A    ND   David    assembled  all   the   princes   of 
jHL  Israel,  the  princes  of  the  tribes,  and  the 
captains  of  the  companies  that  ministered   to  the 
king  by  course,  and  the  captains  over  the  thousands, 
and  captains  over  the  hundreds,  and  the  stewards 
over  all  the  substance  and  possession  of  the  king, 
and  of   his  sons,   with   the  officers,   and   with   tlie 
mighty   men,  and   with  all  the  valiant  men,  unto 
Jerusalem.      2.  Tiien  David  the  king  stood  up  upon 
his  feet,  and  said.  Hear  me,   my  brethren,  and  my 
people:  as  for  me,  I  /tad  in  mine  heart  to  build  an 
house  of  rest  for  the  ark  of  tlie  covenant  of  the 
Lord,  and  for  the  footstool  of  our  God,   and  had 
made  ready  for  the  building:  3.  But  God  said  unto 
me,  thou  shalt  not  build  an  house  for  my  name, 
because  thou  hast  been  a  man  of  war,  and  hast  shed 
blood.  4.  Howbeit  the  Loud  God  of  Israel  chose  me 
before  all  the  house  of  my  father,  to  be  king  over 
Israel  for  ever:   for  he  iiath  chosen  Judah  to  be  the 
ruler;   and  of  the  house  of  Judah,  the  house  of  my 
father;  and  among  the  sons  of  my  father  he  liked  me 
to  make  me  king  over  all  Israel:    5.  And  of  all  my 
sons,  (for  the  Lord  hath  given  me  many  sons,)  he 
hath  chosen  Solomon  my  son  to  sit  upon  the  throne 
of  the  kingdom  of  the  Lord  over  Israel.     6.  And 
he  said   unto  me,  Solomon  thy  son,  he  shall  build 
iny  house  and  my  courts:  for  I  have  chosen  him  to 
be  my  son,  and  I  will  be  his  father.     7.  Moreover 
I   will  establish   his   kingdom  for  ever,   if    he   be 
constant  to  do  my  commandments  and  my  judg- 
ment.s,   as  at  this  day.     8.  Now  therefore,  in  the 
sight  of  all  Israel,  the  congregation  of  the  Lord, 
and  in  the  audience  of  our  God,  keep  and  seek  for 
all  the  commandments  of  the  Lord  your  God: 
that  ye  may  possess  this  good  land,  and  leave  it  foi 
an  inheritance  for  your  children  after  you  for  ever. 
9.  And  thon,  Solomon  my  son,  know  thou  the  God 
of  thy  father,  and  serve  him  with  a  perfect  heart 
and  with  a  willing  mind:  for  the  Lord  searcheth 
all  hearts,  and  understandelh  all  the  jmaginationi 
of  the  thoughts:  if  thou  seek  him,  he  willi)e  found 
of  thee;  but  if  thou  forsake  him,  he  will  cast  thee 
off  for  ever.     10.  Take  heed  now;  for  the  Lord 
hath  chosen   thee  to  build  an  house  'or  the  sanc- 
tuary: be  strong,  and  do  t^ 


Before  Christ  1015. 


A  great  deal  of  service  David  bad  dune  in  his  day,  had  served 
Lis  generation  according  to  the  will  of  God,  Acts,  I'J.aG.  Bill  now 
tlie  lime  draws  nigh  that  he  n)iist  die,  am!,  as  a  type  of  tlie  Son 
rf  David,  the  nearer  he  conies  to  his  end,  liie  more  l)usy  lie  is,  and 
iocs  his  woris  with  all  liis  might.  He  is  now  a  little  rcc<ivercd 
from  the  had  indisposition  mentioned  iKiiiffs,  1.1.  when  they 
lovered  him  with  clothes,  and  he  srat  no  heat:  hut  what  cure  is 
f.'icie  for  old  age?    He  Ihciefore  improves  his  recovery,  as  giving 

oim  an  opportunity  of  doing  God   and   his  country  a  little  more 

service. 

I.  He  summons  all  the  great  men  to  attend  him,  that  he  might 
lake  leave  of  them  altogether,  r.l.  Thus  Moses  did,  (Dent. 31.28.) 
and  Joshua,  c/i.23.2.— 24. 1.  David  would  not  declare  the  set- 
tlement of  the  crown,  but  in  the  presence,  and  to  the  satisfaction, 
of  those  that  were  the  representatives  of  the  people. 

II.  He  addresses  them  with  a  great  deal  of  respect  and  tender- 
ness. He  not  only  by  an  effort  quitted  his  bed,  to  give  tliem  the 
meeting,  (the  occasion  putting  new  spirits  into  him,)  but  he  rose 
out  of  his  chair,  and  stood  up  upon  his  feet,  (f.  2.)  in  reverence  to 
God,  whose  will  he  was  to  declare,  and  in  reverence  to  this  solemn 
assenihlv  of  the  iMnel  of  God,  as  if  he  looked  upon  himself,  though 
major  sinijiilt!: — (jreater  than  ant/  individval  among  them,  yet 
minor  vnieersis — lissthnn  the  whole  of  them  together.  His  age 
and  infirmities,  as  well  as  his  dignity,  might  well  have  allowed  him 
to  keep  his  seat;  but  he  wtiiild  shew  that  he  was  indeed  humbled 
for  the  pride  of  his  heart,  both  in  the  numbefs  of  his  people,  and 
his  dominion  over  them.  Then,  it  was  too  much  his  pleasure 
that  they  were  all  his  servants,  (ch.  21.^.)  now,  he  calls  them  his 
brethren,  whom  he  loved,  his  people  whom  he  took  care  of,  not 
Iiis  servants  whom  he  had  the  command  of.  Hear  me,  my  brethren, 
and  my  people.  It  becomes  superiors  thus  to  speak  with  affection 
and  condescension,  even  to  their  inferiors;  they  will  not  be  the 
less  honoured  for  it,  but  the  more  loved.  Thus  he  engages  their 
attention  to  what  he  was  about  to  say. 

III.  He  declares  the  purpose  he  had  formed  to  build  a  temple 
for  God,  and  God's  disallowing  of  that  purpose,  tj.2,  3.  This  he 
bad  signified  to  Solomon  before,  tA.22.7,  8.  A  house  of  rest  for 
the  ark  is  here  said  to  be  a  house  of  rest  for  the  footstool  of  our 
God;  for  heaven  is  his  throne  of  glory;  the  earth,  and  the  most 
magnificent  temples  that  can  be  built  upon  it,  are  but  his  footstool. 
So  much  diflerrnce  is  there  between  tbe  manifestations  of  the 
di»ine  glorv  in  the  upper  and  the  lower  world.  Angels  surround 
kis  throne,  Isa. 6. 1.  We,  poor  worms,  do  but  worship  at  his 
footstool,  Ps.99.  5. — 1.32.7.  As  an  evidence  of  the  sincerity  of  his 
purpose  to  build  tlie  temple,  he  tells  them  that  he  had  made  ready 
for  it,  but  that  God  would  not  suffer  him  to  proceed,  because  he 
had  appointed  other  work  for  him  to  do,  which  was  enough  for 
one  man,  naniciv,  the  managing  of  the  wars  of  Israel;  he  must 
serve  the  public  with  the  sword,  another  must  do  it  with  the  line 
and  plummet.     Times  of  rest  are  building  times,  .4cts,  9.  31. 

IV.  He  produces  his  own  title  first,  and  then  Solomon's,  to  the 
■rown  ;  both  were  undoubtedlv  j?'re  divino — divine.  They  could 
(Make  out  such  a  title  as  no  monarch  on  earth  can;  the  Lord  God 
of  Israel  chose  them  both  immediately,  by  prophecy,  not  provi- 
dence, r.4, .5.  No  right  of  primogeniture  is  pretended;  Detur 
digniori,  not  seniori — Tt  went  hy  worth,  7iot  by  age.  l.Jiidah 
was  not  the  eldest  son  of  Jacob,  yet  God  chose  that  tribe  to  be  the 
ruling  tribe;  Jacob  entailed  the  sceptre  upon  it.  Gen. 49. 10. 
2.  It  does  not  appear  that  the  family  of  Jesse  was  the  senior  house 
iif  that  tribe  ;  from  Judah,  it  is  certain  that  it  was  not,  for  Shelah 
Was  before  Pharez;  wheiher  from  Nahshon  and  Salmon,  is  not 
certain.  Ram,  the  father  of  Nahshon,  had  an  elder  brother, 
(lChron.2.9.)  perhaps  so  had  Boaz,  Ohfd,  Jesse;  yet,  "God 
rhr.se  thr  house  nf  my  fnlher."  3.  David  was  the  youngest  son  of 
Jesse,  vet  God  liked  him  to  make  him  king;  so  it  seemed  good 
unto  him.  God  takes  whom  he  likes,  and  likes  whom  he  makes 
like  himself,  as  he  did  David,  a  man  after  his  o\\n  heart.  4.  So- 
himon  was  one  of  the  younjiest  sons  of  David,  and  yet  God  chose 
nim  to  sit  upon  the  throne,  hecanse  he  was  the  likeliest  of  lhe;ii 
»V)  to  build  the  te"inlc.  'he  wisest  and  best  inclined. 

VOL.  II.  30 


I  CIIHONICLES,  XXVIIl 

V.  H 


David's  Charge  to  Solomon. 

to    them    God's 


e  opens  lo  iiicm  uoa  s  gracious  purposes  concerning 
Solomon;  (d.  6, 7.)  I  have  chosen  him  to  be  my  son.  Thus  he 
declares  the  decree,  that  the  Lord  had  said  to  Solomon,  as  a  Ivpe 
of  Christ,  Thou  art  my  son,  (l*s.  2.  7.)  the  son  of  my  love  ;  for  lie 
was  called  Jedidiah,  because  the  Loiil  loved  him,  and  Christ  is  his 
beloved  Son.  Of  him,  God  said,  as  a  figure  of  him  that  was  to 
come,  ].  //(■  shall  build  my  house;  Christ  is  both  the  Founder,  and 
the  Foundation,  of  the  gospel-temple.  2.  /  will  establish  his  king- 
dom for  ever.  This  must  have  its  accomplishment  in  the  kingdom 
of  the  Messiah,  which  shall  continue  in  his  hands  through  all  the 
ages  of  lime,  (Isa.  9. 7.  Luke,  1.33.)  and  shall  then  be  delivered 
up  to  God,  even  the  Father,  yet,  perhaps,  to  be  delivered  back  to 
the  Redeemer  for  ever.  As  to  Solomon,  this  promise  of  the 
establishment  of  his  kingdom  is  here  made  conditional;  If  he  be 
constant  to  do  my  commandments,  as  at  this  day.  Solomon  was 
now  very  tow ardly  and  good ;  "If  he  continue  so,  his  kingdom 
shall  continue,  otherwise,  not."  Note,  If  we  be  constant  to  our 
duty,  then,  and  not  otherwise,  we  may  expect  the  continuance  of 
God's  favour.  Let  those  that  are  well  taught,  and  begin  well,  take 
notice  of  this — if  they  be  constant,  Ihey  are  happy;  perseverance 
wears  the  crown,  though  it  wins  it  not. 

Vf.  He  charges  Ihcm  to  adhere  steadfastly  to  God  and  their 
duty,  V.8.  Observe,  l.The  matter  of  this  charge:  Keep,  andsetk 
for,  all  the  commandments  of  the  Lord  your  God.  The  Lord  was 
thf  ir  God,  his  commandments  must  be  their  rule,  they  must  have 
respect  to  them  all,  must  make  conscience  of  keeping  them,  and, 
in  order  thereunto,  must  seek  for  them,  that  is,  must  be  inquisitive 
concernins  their  diitv;  search  the  scriptures,  lake  a(l\ice,  seek  the 
law  at  their  mouth  whose  lips  were  to  keep  this  knowledge,  and 
prav  to  God  to  teach  and  direct  them.  God's  commandments 
will  not  be  kept  without  great  care.  2.  The  solemnity  of  it.  He 
charges  them  in  the  sight  of  all  Israel,  who  would  all  have  notice 
of  this  public  charge,  and  in  the  audience  of  their  God.  God  is 
witness,  and  this  congregation  is  witness,  that  they  have  good 
counsel  given  them,  and  fair  warning;  if  they  do  not  take  it,  tt 
is  their  fault,  and  God  and  man  will  be  witnesses  against  them. 
See  lTim.5.  21.  2Tim.4.1.  Those  tbi't  profess  religion,  as 
they  tender  the  favour  of  God,  and  their  reputation  with  men, 
must  be  faithful  to  their  profession.  3.  The  motive  to  observe 
this  charge;  it  was  the  way  lo  be  happy,  to  have  the  peaceable 
possession  of  this  good  land  themselves,  and  to  preserve  the  entail 
of  if  upon  their  children. 

VII.  He  concludes  with  a  charge  to  Solomon  himself,  ».0, 10. 
He  is  much  concerned  that  he  should  be  religious.  He  was  to  be 
a  great  man,  but  he  must  not  think  religion  below  him;  a  wiae 
man,  and  this  will  be  his  wisdom.  Observe,  l.The  charge  he 
gives  him.  He  must  look  upon  God  as  the  God  of  his  falht  <:,  his 
good  father,  who  had  devoted  him  to  God,  and  educated  him  for 
God.  He  was  born  in  God's  house,  and  therefore  bound  in  duty 
to  be  his;  brought  up  in  his  house,  and  therefore  bound  in  grati- 
tude. Thine  own  friend,  and  thy  father  s  friend ,  forsake  not.  He 
must  know  God,  and  serve  him;  we  cannot  serve  God  aright,  if 
we  do  not  know  him;  and  in  vain  do  we  know  him,  if  we  do  not 
serve  him  ;  serve  him  with  heart  and  mind.  We  make  nothing  of 
religion,  if  we  do  not  mind  it,  and  make  heart-work  of  it;  serve 
him  with  a  perfect,  that  is,  an  upright,  heart;  for  sincerity  is  ou^ 
gospel-perfection;  and  with  a  willing  mind,  from  a  principle 
of  love,  and  as  a  willing  people,  cheerfully,  and  with  |>leasure, 
2.  The  arguments  to  enforce  this  charge.  Two  arguments  of  general 
inducement.  (1.)  That  the  secrets  of  our  souls  are  open  before 
God;  he  searches  all  hearts,  even  the  hearts  of  kings,  which  to 
men  are  unsearchable,  Prov.2.5.  3.  We  must  therefore  be  sincere, 
because,  if  we  deal  deceitfully,  God  sees  it,  and  cannot  be  imposed 
upon  ;  we  must  therefore  employ  our  thoughts,  and  engage  them 
in  God's  service,  because  he  fully  understands  all  the  imaginations 
of  them,  both  good  and  bad.  (2.)  That  we  are  happy  or  miser- 
able here,  and  for  ever,  according  as  we  do,  or  do  not,  serve  God. 
If  we  seek  him  diligently,  he  will  befoundofus,  and  that  is  enough 
to  make  us  happy,  Heb.  11.  6.  If  we  forsake  him,  desert  his  ser- 
vire.  and  turn  from  followins  him.  he  will  cast  us  off  for  ever-  3"* 


Before  Christ  1015. 


I  CHRONICLES,  XXVIII. 


David's  Chars;e  to  yoiomoii. 


that  is  enough  to  make  ub  niisprahlc.  Note,  God  never  casts  any 
o(t,  til/  thev'have  first  cost  him  oft.  Here  is  one  argument  peculiar 
to  Solomon  :  (v.  10.)  "  T/inu  art  lo  build  a  koiisefor  the  sanctuary  ; 
therefore  seek  and  serve  God,  tliat  that  work  may  he  done  from  a 
good  prinei|)lc,  in  a  right  manm  r,  and  may  be  accepted."  3.  The 
means  prescribed  in  order  herrniito,  and  tliey  are  prescribed  to  us 
all.  ( 1.)  Caution.  Take  heed;  beware  of  every  thing  tl-.at  looks 
\ike,  or  leads  to,  tliat  which  is  evil.  (2.)  Courage.  Be  strong, 
and  do  it.  We  cannot  do  our  work  as  we  should,  unless  we  put 
on  resolution,  and  fetch  in  strength  from  divine  grace. 

ll.Tlien  David  gn\e  to  Solomon  liis  son  the 
pattern  of  the  porch,  and  of  the  houses  thereof, 
and  of  the  treasuries  thereof,  and  of  the  upper 
chambers  liiereof,  and  of  the  inner  parlours  thereof, 
and  of  the  place  of  the  mercy-seat,  12.  And  the 
pattern  of  all  that  he  had  l)y  the  spirit,  of  the  courts 
of  the  house  of  the  Lord,  and  of  all  the  chambers 
round  about,  of  the  treasuries  of  the  house  of 
God,  and  of  llie  treasuries  of  the  dedicated  things: 
1.3.  Also  for  the  courses  of  the  priests  and  the  Levites, 
and  for  all  the  work  of  the  service  of  the  house  of 
the  Lord,  and  for  all  the  vessels  of  service  in  the 
house  of  the  Lord.  14.  He  o-ave  of  gold  by  weight 
for  things  of  gold,  for  all  instruments  of  all  manner 
of  service;  silver  also  for  all  instruments  of  silver 
by  weight,  for  all  instruments  of  every  kind  of 
-service:  15.  Even  the  weight  for  the  candlesticks 
of  gold,  and  for  their  lamps  of  gold,  by  weight  for 
every  candlestick,  and  for  the  lamps  thereof:  and 
for  the  candlesticks  of  silver  by  weight,  both  for 
the  candlestick,  and  also  for  the  lamps  thereof, 
according  to  the  use  of  every  candlestick.  16.  And 
by  weiglit  lie  gave  gold  for  the  tables  of  shew-bread, 
for  every  table;  and  likewise  s\\\ev  ior  the  tables 
of  silver:  17.  Also  pure  gold  for  the  flesh-hooks, 
and  the  bowls,  and  the  cups  :  and  for  the  golden 
basins  he  gave  gold  by  weight  for  every  basin :  and 
likeivise  silver  by  weight  for  every  basin  of  silver: 

18.  And  for  the  altar  of  incense  refined  gold  by 
weiglit;  and  gold  for  the  pattern  of  the  chariot  of 
tlie  cherubims,  that  spread  out  their  wings,  and 
covered    the    ark   of   the  covenant  of  the  Lord. 

19.  All  this,  said  David,  the  Lord  made  me 
undei'staiid  in  writing  by  his  hand  upon  me,  eve}i 
all  the  works  of  this  pattern.  20.  And  David  said 
to  Solomon  his  son.  Be  strong  and  of  good  courage, 
and  do  if:  fear  not,  nor  be  dismayed:  for  the  Lord 
God,  even  my  God,  tcill  be  with  thee;  he  will  not 
fail  thee,  nor  forsake  thee,  until  thou  hast  finished 
al!  the  work  for  the  service  of  the  house  of  llie 
Lord.  21.  And,  behold,  the  courses  of  the  priests 
and  the  Levites,  even  they  shall  be  ivith  thee,  for  all 
tiie  service  of  the  house  of  God  :  and  there  shall  be 
with  thpe  for  all  manner  of  worktnansln'p  every 
willing  skilful  man,  for  any  manner  of  service  :  also 
the  ])rinces  and  all  the  people  nill  be  wholly  at  thy 
commandment. 


As  for  the  general  i  harge  that  David  gave  his  son,  to  seek  God 
and  serve  him,  the  book  of  the  law  was,  in  that,  his  only  rule,  and 
there  needed  no  other;  but,  in  building  the  temple,  David  was 
now  to  give  him  three  things. 

1.  A  model  of  the  building,  because  it  was  to  be  such  a  building 
as  neither  he  nor  his  architects  ever  saw.  Moses  had  a  pattern  of 
the  tabernacle  shewed  him  in  the  mount,  (Heb.  0.  5.)  so  had  David 
of  the  temple,  bv  the  immediate  hand  of  God  upon  him,  i-.lf). 
It  was  given  him  in  writing,  probably,  bv  the  ministry  of  an  angel, 
or  as  clearly  and  exactly  represented  to  his  mind,  us  if  it  had  been 
in  writing.  But  it  is  said,  {v.  12.)  He  had  this  pattern  l>y  the  Spirit. 
The  contrivance  cither  of  David's  devotion,  or  of  Solomon's  wis- 
dom, must  not  be  trusted  to  in  an  affair  of  this  nature.  The  temple 
must  be  a  sacred  thing,  and  a  tv|)e  of  Christ;  there  must  be  in  it, 
not  only  convenience,  but  significancy  :  it  was  a  kind  of  sacrament, 
and  therefore  it  must  not  be  left  to  man's  art  or  invention  to 
contrive  it ;  but  it  must  be  framed  by  divine  institution.  Christ, 
the  true  Temple,  the  church,  the  gos|)el-temple,  and  heaven  the 
cverlastino  temple,  all  are  framed  according  to  t!ie  divine  counsels, 
and  the  plan  laid  in  the  divine  wisdom,  ordained  before  the  world, 
for  God's  glorv  and  our's.  This  pattern  David  gave  to  Solomon, 
that  he  might  know  what  to  jirovide,  and  might  go  by  a  certain 
ride.  When  Christ  left  with  his  disciples  a  charge  to  build  his 
gospel-church,  lie  gave  them  an  exact  model  of  it,  ordering  them 
to  observe  that,  and  that  only,  which  he  commanded.  The  par- 
ticular models  are  here  mentioned;  of  the  porch,  which  was 
higher  than  the  rest,  like  a  steeple  ;  then  the  houses,  both  tiie  holy 
place,  and  the  most  holy,  with  the  rooms  adjoining,  which  were 
for  treasuries,  chambers,  and  parlours,  especially  the  place  of  thg 
mercy-seat;  {v.  11.)  of  the  courts  likewise,  and  the  chambers  about 
them,  in  which  the  dedicated  things  were  laid  up.  Bishop  Patrick 
supposes,  that,  among  other  things,  the  tabernacle  which  Moses 
reared,  and  all  the  utensils  of  it,  which  there  was  now  no  further 
occasion  for,  were  laid  up  here;  signifying,  that,  in  the  fidness  of 
time,  all  the  Mosaic  economy,  all  the  rites  and  ceremonies  of  that 
dispensation,  should  be  respectfully  laid  aside,  and  something 
better  come  in  their  room.  He  gave  him  a  table  of  the  courses 
of  the  priests,  patterns  of  the  vessels  of  service,  (v.  13.)  and  a 
pattern  of  the  chariot  of  the  cherubims,  r.l8.  Beside  the  two 
cherubims  over  the  mercy-seat,  there  were  two  much  larger, 
whose  wings  reached  from  wall  to  wall,  (iKings,  6.  23,  <fec.)  and 
of  these  David  here  gave  Solomon  the  pattern,  called  a  chariot: 
for  the  angels  are  the  chariots  of  God,  Ps  68.17. 

2.  Materials  for  the  most  costly  of  the  utensils  of  the  temple. 
That  they  might  not  be  made  any  less  than  the  patterns,  he 
weighed  out  the  exact  quantity  for  each  vessel,  both  of  gold  and 
silver,  r.  14.  In  the  tabernacle  there  was  but  one  golden  candle- 
stick, in  the  temple  ten,  (1  Kings,  7. 49.)  besides  silver  ones,  which, 
it  is  supposed,  were  hand-candlesticks,  v.  15.  In  the  tabernacle 
there  was  but  one  table;  but  in  the  temple,  beside  that  on  which 
the  shew-bread  was  set,  there  were  ten  others,  for  other  use.s, 
(2 Chron.  4.  8.)  beside  silver  tables.  For,  this  house  being  much 
larger  than  that,  it  would  look  bare  if  it  had  not  furniture  propor- 
tionable. The  gold  for  the  altar  of  incense  is  particularly  said  to 
be  refined  gold,  (u.  18.)  purer  than  any  of  the  rest;  for  that  was 
typical  of  the  intercession  of  Christ,  than  which  nothing  is  more 
pure  and  perfect. 

3.  Directions  which  way  to  look  for  help  in  this  great  under- 
taking. "Fear  not  opposition,  fear  not  the  charge,  care,  and 
trouble,  fear  not  miscarrying  in  it,  as  in  the  case  of  Uzza  ;  fear  not 
the  reproach  of  the  foolish  builder,  that  began  to  build  and  was 
not  able  to  finish.  Be  not  dismayed;  (l.)God  will  help  thee,  and 
thou  must  look  up  to  him  in  the  first  place  ;  {v.  20.)  The  Lord  God, 
even  my  God,  whom  I  have  chosen  and  served,  who  has  all  along 
been  present  with  me,  and  prospered  me,  and  to  whom,  from  my 
own  experience  of  his  power  and  goodness,  I  recommend  thee;  he 
will  be  witli  thee,  to  direct,  strengthen,  and  prosper,  thee;  he 
«ill  not  fail  thee  nor  forsake  thee."  Note,  We  may  be  sure  ih.at 
God,  who  owned  our  fathers,  and  carried  them  through  the  ser- 
rices  of  'keir  day,  will,  in  like  manner,  if  we  be  faithful  lo  him, 


Before  Christ  1015 


I  c;hronicles,  xxviii,  xxix. 


Eo  aloiiij  will)  us  in  our  day,  and  will  never  leave  us  whilt  he  has 
anv  IV  M-k  lo  do  in  us,  or  b_v  us.  Tiie  same  that  was  Joshua's 
eiicf)'irii;emcnt,  (Josh.  1.5.)  anri  Solomon's  here,  is  given  to  all 
h-'Urivers,  Heb.  13.  5.  lie  will  never  leave  thee,  nor  forsake  thee. 
GdiI  never  leaves  any,  unless  they  first  leave  him.  (2.)  "Good 
men  will  help  thee,  t).21.  The  priests  and  Leviles  will  advise  thee, 
and  thou  niavest  consult  with  them.  Thou  hast  good  workmen, 
who  are  both  willing  and  skilful;"  and  those  are  two  very  good 
properties  in  a  workman,  especially  in  those  that  work  at  the 
temple.  And,  lastly,  "  The  princes  and  the  people  will  be  so  far 
from  opposing  or  retarding  the  work,  that  they  will  be  wholly  at 
thy  command,  every  one,  in  his  place,  ready  to  further  it."  Then 
good  work  is  likely  to  go  on,  when  all  |)arties  concerned  are  hearty 
in  it,  and  none  secretly  clog  it,  but  all  drive  on  heartily  in  it. 

CHAP.  XXIX. 

David  had  said  tt-Unt  he  had  to  say,  to  Soliimon.  But  he  Itad  something  mnre 
to  tay  to  the  congregation,  before  he  parts  with  them.  I.  He  presses  them  to 
contribute,  according  to  their  ability,  toward  the  building  and  J'urnisliing  0/ 
the  temple,  V.} .  .a.  II.  They  made  their  presents  accordingly  with  gre((t 
gencriisily,  r.  0.  .9.  III.  Dneid  offered  up  solemn  prnyers  and  praises  to  God 
upon  that  occasion,  (p.  10.  .20.)  with  sacrifices,  e.  21.  IV,  Solomun  teas, 
hereupon,  enthroned,  with  great  joy  and  magnificence,  v.  22.  .25.  V.  David, 
toon  after  this,  finished  his  course,  v.  26.  .'iO.  And  it  is  hard  to  say  which 
shines  brighter  here,  the  setting  sun,  or  lite  rising  sun. 

1.  TT^URTHERMORE  David  the  kin?  said  unto 
J^      all   the    congregation,     Solomon    ray    son, 
whom  God  alone  hath  chosen,  is  yet  young  and 
tender,  and  the  work  is  great :  for  the  palace  25  not 
for  man,  but  for  the  Lord  God.     2.  Now  1   have 
prepared  with  all  my  might  for  the  iioiise  of  my 
God  the  gold  for  thi?igs  to  be  made  of  gold,  and  the 
silver  for  things  of  silver,  and  the  l)rass  for  tilings 
of  brass,  the  iron  for  things  of  iron,  and  wood  for 
things  of  wood ;  onyx-stones,  and  stones  to  be  set, 
glistering  stones,  and    of  divers  colours,  and  all 
manner  of  precious  stones,  and  marble-stones  in 
abundance.     3.  Moreover,   because  T  have  set  my 
affection  to  the  house   of  iny  God,  I  have  of  mine 
own  proper  good,  of  gold  and  silver,  which  I  have 
given  to  the  house  of  my  God,  over  and  above  all 
that  I  have  prepared  for  the  holy  house,     4.  Even 
three  thousand  talents  of  gold,  of  the  gold  of  Ophir, 
and    seven   thousand   talents   of  refined   silver,  to 
overlay  the  walls  of  the  houses  withal:     5.  The 
gold  for  tilings  of  gold,  and  the  silver  for  things  of 
silver,  and   for  all  manner  of   work  to  be  made  by 
the  hands  of  artificers.     And  who  then  is  willing  to 
consecrate   his  service  this  day  unto  the  Lord? 
f).  Then  the  chief  of  the  fathers  and  princes  of  the 
tril)es  of  Israel,  and  the  captains  of  thousands  and 
'■>f  hundreds,  with   the  rulers  of   the  king's   work, 
offered  willingly,     7.  And  gave  for  the  service  of 
die  house  of  God  of  gold   five  thousand    talents 
and  len  thousand   drams,  and   of   silver   ten   thou- 
sand    talents,    and     of    brass    eighteen    thousand 
talents,  and  one  hundred  thousand  talents  of  iron. 
B.  And    they   with    whom    precious   stones    were 
found   gave  tliein  to  the  treasure  of  the  house   of 
the  LoRi5,  by  the  hand  of  Jehiel  the  Gershonite. 
V).  Then  *he  people  rejoiced,  for  that  they  offered 


Presents  for  the  Temple. 

willingly,  because  with  perfect  heart  they  offered 
willingly  to  the  Lord  :  and  David  the  king  also 
rejoiced  with  great  joy. 

We  may  here  observe, 

I.  How  handsomely  David  accosted  the  great  men  of  Israel,  to 
engage  Iheni  to  contribute  toward  the  Imilding  of  Ihe  temple.  It 
is  our  duty  to  provoke  one  another  to  luve,  and  to  do  good  works; 
not  only  to  do  good  ourselves,  but  to  draw  in  ollirrs  to  do  good 
too,  as  much  as  we  can.  There  were  maiiv  verv  rich  men  in 
Israel,  they  were  all  to  share  in  the  benefit  of  the  temple,  and  of 
those  peaceable  days  which  were  to  befriend  the  Idiililing  of  it; 
and,  tlierefore,  though  he  woidd  not  impose  on  them,  as  a  tax, 
what  tliey  should  give  toward  it,  he  would  recomniend  the  present 
as  a  fair  occasion  for  a  free-will  offering;  because  what  is  done  in 
works  of  pietv  and  charity  should  be  done  willingly,  and  not  by 
constraint  ;    for  God  loves  a  cheerful  giver. 

1.  He  would  have  them  consider  that  Solomon  was  young  and 
tender,  and  needed  help  ;  but  that  he  was  the  person  wliom  God 
had  chosen  to  do  this  work,  and  therefore  was  well-worthy  their 
assistinice.  It  is  good  service  to  encourage  those  in  the  work  of 
God  Ihat  are  as  yet  young  and  tender. 

2.  That  Ihe  work  was  great,  and  all  hands  should  contribute  to 
the  carrying  of  it  on.  The  palace  to  be  built  was  not  for  man, 
but  for  the  Lord  God  ;  and  the  more  was  contributed  toward  the 
buildinsr,  the  more  magnificent  it  would  be,  and  therefore  the 
better  would  it  answer  Ihe  intention. 

3.  He  tells  tliem  what  great  preparations  had  been  made  for 
this  work.  He  did  not  intend  to  throw  all  the  burthen  upon 
them,  nor  that  it  should  be  built  wholly  by  contributions;  but 
Ihat  they  shoidd  shew  their  good  will,  by  adding  to  what  was 
done,  V.  2.  T  have  prepared  with  all  my  might;  that  is,  "  I  have 
made  it  my  business."  Work  for  God  must  be  done  wilh  all  out 
might,  or  we  shall  bring  nothing  to  pass  in  it. 

4.  He  sets  them  a  good  example.  Beside  what  was  dedicated 
lo  this  service  out  of  the  spoils  and  presents  of  the  neighbouring 
nations,  w  hich  was  for  the  building  of  the  house,  (of  which  before, 
cA.22.  14.)  he  had,  out  of  his  own  share,  offered  largely  for  the 
beautifying  and  enriching  of  it,  3000  talents  of  gold,  and  7000 
talents  of  silver;  (r..4,  5.)  and  this,  because  he  had  set  his  affection 
to  the  house  of  his  God.  He  gave  all  this,  not  as  Papists  build 
churches,  in  commutation  of  penance,  or  to  make  atonement  foj 
sin  ;  nor  as  Pharisees  give  alms,  to  be  seen  of  men  ;  but  purely 
because  he  loved  the  habitation  of  God's  house  ;  so  he  prntessed, 
(Ps.2f!.  8.)  and  here  he  proved  it.  Those  who  set  their  affection 
upon  the  service  of  God,  will  think  no  pains  or  cost  too  ui\ich  to 
bestow  upon  it.  And  then  our  offerings  are  pleasing  to  God,  when 
they  come  from  love.  They  that  set  their  affection  on  things 
above,  will  set  their  affection  on  the  house  of  God,  through  which 
our  way  to  heaven  lies.  Now  this  he  gives  them  an  account  of, 
to  stir  them  up  to  do  likewise.  Note,  Those  who  woidd  draw 
others  to  that  which  is  good,  must  lead  themselves.  Those  espe- 
cially who  are  advanced  above  others,  in  place  and  dignity,  should 
particularly  contrive  how  to  make  tl.eir  light  shine  bifore  men, 
because  the  influence  of  their  examjile  is  more  powerful  and 
extensive  than  that  of  other  people. 

5.  He  stirs  them  up  to  do  as  he  had  done;  (r.  5.)  And  itAv. 
then  is  nUling  to  consecrate  his  service  this  day  vnio  the  Lord? 
(l.)We  must,  each  of  us,  in  our  several  places,  serve  Ihe  Lord, 
and  consecrate  our  service  to  him,  separate  it  from  other  things  that 
are  foreign,  and  interfere  with  it.  and  direct  and  design  it  for  Ihe 
honour  and  glory  of  God.  (2.)  We  must  make  the  service  of  God 
our  business  ;  mast  fill  our  hands  to  the  Lord,  so  Ihe  Hebrcr 
phrase  is.  '1  hev,  who  engage  themselves  in  the  service  of  Goil 
will  have  their  hands  full;  there  is  work  enough  for  the  whole 
man  in  that  service.  The  lilling  of  our  hands  wilh  the  service  of 
God,  intimates  that  we  must  serve  him  only,  serve  him  liberally, 
and  serve  him  in  the  strength  of  grace  derived  from  him. 
(3.)  We  must  be  free  herein,  do  it  willingly  and  speedily,  do  it  thii 


Bffore  Christ  1015. 


1  CHRONICLES,  XXIX 

mind.     Who  is  willing?   Xow  lei 


David's  Pravei-  to  Goil. 


day,   \vhen  we  are  in  a  good 
iiiin  shew  it. 

JI.  How  handsomely  they  all  contrihiiled  toward  the  building  of 
the  temple,  when  they  were  thus  stirred  up  to  it.  Though  they 
were  persuaded  to  it,  yet  it  is  said,  Tlinj  nffered  willingly,  v.  Q. 
So  he  said,  who  knew  their  hearts.  N;iy,  they  offered  with  a 
perfect  heart,  from  a  good  principle,  and  « itli  a  sincere  respect  to 
the  glory  of  God,  v.  9.  How  generous  ihey  were,  appears  by  the 
sum  total  of  the  contril)iitions,  v.  7,  8.  They  gave  like  themselves, 
like  princes,  like  |)rinces  of  Israel.  And  a  pleasant  day's  work 
it  was  :  for,  1.  The  people  rejoiced  ;  which  may  he  meant  of  the 
people  themselves  that  offered  :  they  were  glad  of  the  opportunity 
of  honouring  God  thus  with  their  substance,  and  glad  of  the  pros- 
pect of  bringing  this  good  work  to  perfection.  Or,  the  common 
people  rejoiced  in  the  generosity  of  their  princes,  that  they  had 
such  rulers  over  them  as  were  forward  to  this  good  work.  Every 
Israelite  is  glad  to  see  temple-work  carried  on  with  vigour. 
2.  David  rejoiced  with  great  Joy,  to  see  the  good  effect  of  his 
psalms,  and  the  other  heli)s  of  devotion  he  had  furnished  them  with  ; 
rejoiced  that  his  son  and  successor  would  have  those  about  him  that 
were  so  well  affected  to  the  house  of  God,  and  that  this  work, 
which  his  heart  was  so  much  set  upon,  was  likely  to  go  on.  Note, 
It  is  a  freat  reviving  to  yood  men,  when  they  are  leaving  the  world, 
loo  see  those  Ihey  leave  behhid  zealous  for  religion,  and  likely  to 
•seep  it  up;   Lord,  now  l,tl-ist  ihou  itnj  servant  depart  in  peace. 

10.  Wherefore  David  blessed  the  Lord  before 
all  the  coiigreuation :  and  David  said,  Blessed  be 
thou,  Lord  God  of  Israel  our  father,  for  ever  and 
ever.  11.  Thine.  O  Lord,  is  the  greatness,  and 
the  power,  and  the  glory,  and  the  victory,  and 
the  majesty:  iov  a.]\  f/ial  is  in  tlie  heaven  and  in 
the  eartli  is  tliiue;  tliine  is  the  kingdom,  O  Lord, 
and  tiioii  art  exalted  as  head  above  all.  12.  Both 
riches  and  honour  come  of  thee,  and  thou  reignest 
ovrrrall;  and  in  tiiine  hand  i5  power  and  might; 
and  in  tiiine  hand  it  is  to  make  great,  and  to  give 
strength  unto  all.  13.  Now  therefore,  our  God, 
we  thank  thee,  and  praise  thy  glorious  name. 
14.  But  who  ant  I,  and  what  is  my  people,  that  we 
should  be  able  to  offer  so  willingly  after  this  sort  ? 
for  all  things  come  of  thee,  and  of  thine  own  have 
we  given  thee.  15.  For  we  are  strangers  before 
thee,  and  sojourners,  as  were  all  our  fathers  :  our 
days  on  the  earth  are  as  a  shadow,  and  there  is 
none  abiding.  16.  O  Lord  our  God,  all  litis  store 
that  we  have  prepared  to  build  thee  an  house  for 
thine  holy  name  cometh  of  tiiine  hand,  and  is  all 
thine  own.  17.  I  know  also,  my  God,  that  thou 
triest  the  heart,  and  hast  pleasure  in  uprightness. 
As  for  me,  in  the  uprightness  of  mine  heart  I  have 
willingly  offered  all  these  things  :  and  now  have  I 
seen  with  joy  thy  people,  which  are  present  here, 
to  offer  willingly  unto  thee.  18.  O  Lord  God  of 
Abraham,  Isaac,  and  of  Israel,  our  fathers,  keejj 
this  for  ever  in  the  imagination  of  the  thoughts  of 
Ihe  heart  of  thy  people,  and  prepare  their  heart 
unto  thee:  19.  And  give  unto  Solomon  my  son 
a  perfect  heart,  to  keep  thy  commandments,  thy 
testimonies,  and  thy  statutes,  and  to  do  all  these 
things,  and    to   build  the  palace  for  the  which  I 


have  made  provision.  20.  And  David  said  to  all 
the  congregation.  Now  bless  the  Lord  your  God. 
And  all  the  congretiation  l)lessed  the  Lord  God  of 
their  fathers,  and  bowed  down  their  heads,  and 
worshipped  the  Lord,  and  the  king.  21.  And 
they  sacrificed  sacrifices  unto  the  Lord,  and 
offered  burnt-offerings  unto  the  Lord,  on  thi! 
morrow  after  that  day,  even  a  thousand  bullocks, 
a  thousand  rams,  and  a  thousand  lambs,  with  theit 
drink-offerings,  and  sacrifices  in  abundance  for  all 
Israel:  22.  And  did  eat  and  drink  before  the 
Lord  on  that  day  with  great  gladness.  And  they 
made  Solomon  the  son  of  David  king  the  second 
time,  and  anointed  hitn  unto  the  Lord  to  be  the 
chief  governor,  and  Zadok  to  be  priest. 

We  have  here, 

I.  The  solemn  address  which  David  made  to  God  upon  occa- 
sion of  the  noble  subscriptions  of  the  princes  toward  the  building 
of  the  temple;  (u.lO.)  Wherefore  David  blessed  the  Lord,  not 
only  alone  in  his  closet,  but  before  all  the  congregation.  This  I 
expected,  when  we  read  (f.  9.)  that  David  rejoiced  with  great 
joy;  for  such  a  devout  man  as  he,  would,  no  doubt,  make  that 
the  matter  of  his  thanksgiving,  which  was  so  much  Ihe  matter  of 
his  rejoicing.  He  that  looked  round  with  comfort,  would  certainly 
look  up  with  praise.  David  was  now  old,  and  looked  upon  him- 
self as  near  his  end  ;  and  it  well  becomes  aged  saints,  and  dying 
saints,  to  have  their  hearts  much  enlarged  in  praise  and  thanks- 
giving. This  will  silence  their  complaints  of  their  bodily 
infirmities,  and  help  to  make  Ihe  prospects  cf  death  itself  less. 
David  s  psalms,  toward  the  latter  end  of  the  book,  are  most  of 
Ihem  psalms  of  praise.  The  nearer  we  come  to  Ihe  world  of 
everlasting  praise,  the  more  we  should  speak  the  language,  and 
do  Ihe  v^'ork,  of  that  world.     In  this  address, 

1.  He   adores  God,   and  ascribes  glorv  to  him,  as  ihe  Uort  o\ 
Israel,  blessed  for  ever  and  ever.     Our  Lord's  prayer  ends  with  a 
doxoloiry,  much  like  this  which  David  here  begins  witli ;  for  thine 
is  the  kingdom,  the  power,  and  the  glory.  This  is  properly  prai-iing 
God,    with    holv   awe    and    reverence,   and    agreeable   affection, 
acknowledging,  (1.)  His  infinite   perfections;  not  only  that  he  is 
great,  powerful,  glorious,  &c.  but  that  his  is  the  greatness,  power, 
and  glory;    that  is,  he  has  tliem   in,  and   of,  himself;   he  is   the 
Fountain  and  Centre  of  everv  thing  that  is  bright  and  blessed.   All 
that  we  can,  in  our  most  exalted  |)raises,  attribute  to  him,  he  has 
an  unquestionable  title  to.     His  is  the  greatness,  his  grealnfss  is 
immense,   and    incomprehensible;  and   all   others   are   little,   are 
nothing,  in  comparison  of  him.  His  is  the  poirer,  and  it  is  aluiiahtv 
3nd    irresistible;   power  belongs  to  him,  and  all  the  power  of  all 
the  creatures  is  derived  from  him,  and  depends  upon  him.     His  is 
the  glory ;  for  his  glory  is  his  own  end,  and  the  end  of  the  vhole 
creation.    All  ihe  glory  we  can  give  him  with  our  hearts,  lips,  and 
lives,  comes  infinitely  short  of  what  is  his  due.  His  is  Ihe  victory ; 
he  transcends  and  surpasses  all,  and  is  able  to  conquer  and  subdue 
all  things  to  himself;  and  his  victories  are   incontestable,  uncon- 
trollable.    And   his  is  \\ie  majesty,  real  and  personal;  with  him 
is  terrible    niajcKty,   inexpressible,   and    inconceivable.     (2.)  His 
sovereign  dominion,  as  rightful  Owner  and  Possessor  of  all  ;  "All 
that  is  in  the  heaven,  and  in  the  earth,  is  thine,  and  at  thy  dis- 
posal,   by   the  indisputable   right   of  creation;    and   as   supreme 
Ruler  and  Commander  of  all :  thitte  is  the  kingdom,  and  all  kings 
are  thy  subjects ;   for  thou  art  Head,  and   art  to   be  exalted  and 
worshipped  as  Head  above  all."     (3.)  His  universal  influence  and 
agency.     All  that  are  rich  and  honourable  among  the  children  of 
men  have  their  riches  and  honours  from  God.    This  acknowledg- 
inent  he  would   have  the  princes  take  notice  of,  and  join  in,  thai 
they  might  not  think  they  had  merited  any  thing  of  God  by  their  gC" 


Ik-fore  Christ  1015. 


\  CHRONICLES,  XXIX. 


Sacrifices  offered 


nemsitv;  for  from  God  tliey  liad  ihcir  riches  and  honour;  nnd 
«hiil  tiiev  had  returned  to  liini  was  hut  a  small  pnrt  of  what  Ihev 
had  received  from  him.  Whoever  are  great  atiions;  iiicii,  it  is 
God's  hand  that  makes  them  so;  and  whatever  strruijtli  «e  have, 
it  is  God  that  gives  it  us,  as  the  God  of  Israel  our  Father,  v.  10. 
Ps.68.3o. 

2.  He  acknowledges  with  thankfulness  the  grace  of  God  enabling 
them  to  contribute  so  cheerfully  toward  the  building  of  tlie  temple; 
(i'.  13, 14.)  Now  therefore,  our  God,  tre  thank  thee.  Note,  The 
more  we  do  for  God,  the  more  we  are  indebted  to  him  for  the 
honour  of  being  employed  in  his  service,  and  for  grace  enabling 
us,  in  any  measure,  to  serve  him.  Does  he  therefore  thank  that 
tenant?  Luke,  17. 9.  No:  but  that  servant  has  a  great  deal  of 
reason  to  thank  him.  He  thanks  God  that  they  were  able  to  offer 
to  ivillingly.  Note,  ( 1 .)  It  is  a  great  instance  of  the  power  of 
God's  grace  in  us,  to  be  able  to  do  the  work  of  God  willingly.  He 
works  both  to  will  and  to  do;  and  it  is  in  the  day  of  his  power  that 
his  people  are  made  willing,  Ps.llO.  3.  (2.)  We  must  give  God 
all  the  glorv  of  all  the  good  that  is  at  any  time  done  by  ourselves 
or  others.  Our  own  good  works  must  not  be  the  matter  of  our 
pride,  nor  the  good  works  of  others  the  matter  of  our  fiatlerv,  but 
both  the  matter  of  our  praise:  for  certainly  it  is  the  greatest  honour 
and  pleasure  in  the  world,  faithfully  to  serve  God. 

3.  He  speaks  very  humbly  of  himself  and  his  people,  and  the 
offerings  thev  had  now  presented  to  God. 

(1.)  For  himself,  and  those  lluit  joined  with  him,  though  they 
were  princes,  he  wondered  that  God  should  take  such  notice  of 
them,  and  do  so  n)uch  for  them:  (t).  14.)  Who  am  I,  and  what  is 
my  people?  David  was  the  most  honourable  person,  and  Israel  the 
most  honourable  people,  then  in  the  world  ;  yet  thus  does  bespeak 
of  himself  and  them,  as  unworthy  the  divine  cognizance  and  favour. 
David  now  looks  very  great,  presiding  in  an  august  assembly, 
appointing  his  successor,  and  making  a  noble  present  to  the  honour 
of  (jod  ;  and  yet  he  is  little  and  low  in  bis  own  eyes:  Who  am  I, 
O  Lord?  for,  (u.lS.)  We  are  strangers  before  thee,  nnd  sojourners, 
poor  despicable  creatures.  Angels  in  heaven  are  at  home  there, 
saints  on  earth  are  but  strangers  here:  Our  days  on  the  earth  are  as 
,  o  shadotf.  David's  days  had  as  much  of  substance  in  them  as  most 
men's:  for  he  was  a  great  man,  a  good  man,  a  useful  man,  and 
now,  an  old  man;  one  that  lived  long,  and  lived  to  good  purpose: 
avid  \et  he  puts  himself  not  onlv  into  the  number,  but  in  the  front, 
of  those  who  must  acknowledge  that  their  days  on  the  earth  areas 
a  shadoH- ;  which  intiniates  that  our  life  is  a  vain  life,  a  dark  life, 
a  transient  life,  and  a  life  that  will  have  its  period  either  in  perfect 
iisht,  or  perfect  darkness.  The  next  words  explain  it.  There  isno 
abiding,  Heb.  no  expectation.  We  cannot  expect  any  great  matters 
from  it,  nor  can  we  expect  any  lono-  continuance  of  it.  This  is 
mentioned  here,  as  that  which  forbids  us  to  boast  of  the  service 
we  do  to  God:  alas!  it  is  confined  to  a  scantling  of  time,  it  is  the 
service  of  a  frail  and  short  life,  and  therefore  what  can  «e  pretend 
to  merit  by  it  ? 

(2.)  As  to  their  offerings.  Lord,  says  he,  of  thine  onn  have  ire 
given  thee,  (v.  14.)  and  again,  (r.  16.)  It  comet h  of  thine  hand,  and 
is  all  thine  own.  "  We  have  it  from  thee  as  a  free  gift,  and  there- 
fore are  bound  to  use  it  for  thee;  and  what  we  present  to  thee  is 
but  rent  or  interest  from  thine  own."  "  In  like  manner"  (says 
Bishop  Patrick)  "  we  ought  to  acknowledge  God  in  all  spiritual 
things,  referring  every  good  thought,  good  purpose,  good  work, 
to  his  grace,  from  whom  we  receive  it."  Let  him  that  glories, 
therefore,  glory  in  the  Lord. 

(3.)  He  appeals  to  God  concerning  his  own  sincerity  in  what  he 
did,  V.  17.  It  is  a  great  satisfaction  to  a  good  man,  to  think  that 
God  tries  the  heart,  and  has  pleasure  iti  uprightness;  that,  whoever 
misinterpret  or  contemn  it,  he  is  acquainted  with,  and  approves  of, 
the  u-ay  of  the  righteous.  It  was  David's  comfort,  that  God  knew 
with  what  pleasure  he  both  offered  his  own,  and  saw  the  people's, 
offering.  He  was  neither  proud  of  his  own  good  work,  nor 
-envious  of  the  good  works  of  others. 

(4.)  He  prays  to  God  both  for  the  people  and  for  Solomon,  that 
^olh  might  hold  on  as  they  began.     In  this  prayer,  he  addresses 


himself  to  God,  as  the  God  of  Abraham,  Isaac,  and  Jacob,  aGoiJ 
in  covenant  with  them,  and  with  us  for  their  sakes.  "  Lord,  giv^  u) 
grace  to  make  good  our  part  of  llie  covenant,  that  wc  may  not  forfeit 
the  benefit  of  it."  Or  thus  :  "  They  were  ke|)t  in  their  intccrity  b\  the 
grace  of  God  establishing  their  way;  let  the  same  grace  lliat  was 
sufficient  for  them,  be  so  for  us."  [1.]  For  the  peo|)ie  he  pravs, 
(u.  18.)  that  what  good  God  had  put  into  their  minds,  he  W(>(]|d 
always  keep  there,  that  they  might  never  be  worse  than  they  were 
now;  might  never  lose  the  convictions  they  were  now  under,  nor 
cool  in  their  affections  to  the  house  of  God  ;  but  always  have  tl/ 
same  thoughts  of  things  as  they  now  seemed  to  li;ive.  Great  con- 
sequences  depend  upon  what  is  innermost,  and  what  uppermost,  in 
the  imagination  of  the  thoughts  of  our  heart ;  what  we  aim  at,  and 
what  we  love  to  think  of.  If  any  good  have  got  possession  of  our 
hearts,  or  the  hearts  of  our  friends,  it  is  good  by  prayer  to  commit 
the  custody  of  it  to  the  grace  of  God :  "  Lord,  keep  it  there,  keep  it 
for  ever  there.  David  has  prepared  materials  for  the  temple;  but. 
Lord,  do  thou  prepare  their  hearts  for  such  a  privilege; "  establish 
their  hearts,  so  the  margin.  "  Confirm  their  resolutions;  they 
are  in  a  good  mind,  keep  them  so,  when  I  am  gone,  them  and 
their's  for  ever."  [2.]  For  Solomon  he  prays,  (u.l9.)  Give  him  a 
perfect  heart.  He  had  charged  him  (c/i.  28.9.)  to  serve  God  tvith 
a  perfect  heart,  now  here  he  prays  to  God  to  give  him  such  a 
heart.  He  does  not  |iray,  "  Lord,  make  him  a  rich  man,  a  great 
man,  a  learned  man;"  but,  "Lord,  make  him  an  honest  man;" 
for  that  is  better  than  all.  "  Lord,  give  him  a  perfect  heart,  not 
only  in  general,  to  keep  thy  commandments,  but  in  particular,  to 
build  the  palace,  that  he  may  do  that  service  with  a  single  eye. " 
Yet  his  building  the  house  would  not  prove  him  to  have  a  perfect 
heart,  unless  he  made  conscience  of  keeping  God's  conmiandments. 
It  is  not  helping  to  build  churches  that  will  save  us,  if  we  live  in 
disobedience  to  God's  law. 

II.  The  cheerful  concurrence  of  this  great  assembly  in  this  great 
.solemnity. 

1.  They  joined  with  David  in  the  adoration  of  God.  When  he 
had  done  his  prayer,  he  called  to  them  to  testify  their  concurrence; 
(Now  bless  the  Lord  your  God,  v.  20.)  which  accordingly  they  did, 
by  bowing  down  their  heads,  a  gesture  of  adoration.  Whoever  is 
the  mouth  of  the  congregation,  those  only  have  the  benefit  who 
join  with  him,  not  by  bowing  down  the  head,  so  much  as  by  lifting 
up  the  soul. 

2.  They  paid  their  respects  to  the  king,  looking  upon  him  as  an 
instrument  in  God's  hand  of  much  good  to  them  ;  and,  in  honour- 
ing him,  they  honoured  God. 

3.  The  next  dav,  they  offered  abundance  of  sacrifices  to  God, 
(i\21.)  both  burnt-offerings,  which  were  wholly  consumed,  and 
peace-offerings,  which  the  offerer  had  the  greatest  part  of  to  him- 
self. Hereby  they  testified  a  generous  gratitude  to  God  for  the 
good  posture  their  puldic  affairs  were  in,  though  David  was  going 
the  way  of  all  the  earth. 

4.  Thev  feasted,  and  rejoiced,  before  God,  i'.  22.  In  token  of 
their  joy  in  God,  and  communion  with  hiui,  they  feastc<l  upon  their 
peace-offerings,  in  a  religiims  manner,  before  the  Lord.  What  had 
been  offered  to  God,  thev  feasted  upon;  bv  which  was  intimated 
to  them,  that  they  should  be  never  the  pooicrfor  their  late  liberal 
contributions  to  the  service  of  the  temple;  they  themselves  should 
feast  upon  the  comfort  of  it. 

5.  Thev  made  Solomon  king  the  second  time.  He  having  been 
before  anointed,  in  haste,  upon  occasion  of  Adonijah's  rebellion,  it 
was  thought  fit  to  repeat  it,  for  the  greater  satisfaction  of  the  people. 
They  anointed  him  to  the  Lord.  Magislrales  must  look  upon 
themselves  as  set  apart  for  God,  to  be  his  ministers,  and  Uiust  rule 
accordingly  in  the  fear  of  God.  Zadok  also  vths  yiininled  to  be 
priest,  in  the  room  of  Abiathar,  who  bad  litelv  forfeited  this  honour. 
Happy  art  thou,  O  Isiael,  under  such  a  prince,  and  such  a  |)ontif^ 

23.Tiien  Solomon  .sat  on  tlie  tlirone  of  llieLoRD 
as  king  instead  of  David  his  father,  and  prospered: 
and  all  Israel  obeved  him.    24.  And  all  the  princes, 


Crforo  Cliri.st  10 lo. 


I  CHRONICLES,  XXIX. 


Solomon  maLrnifieJ, 


and  the  mighly  men,  and  all  the  sons  likewise  of 
kitT^-  David,  submitted  themselves  unto  Solomon 
the  king.  25.  And  the  Lord  magnified  Solomon 
exceedingly  in  the  sight  of  all  Israel,  and  bestowed 
upon  him  suck  royal  majesty  as  had  not  been  on 
any  king  before  him  in  Israel.  26.  Thus  David  the 
son  of  Jesse  reigned  over  all  Israel.  27.  And  the 
time  that  lie  reigned  over  Israel  icas  forty  years; 
seven  years  reigned  he  in  Hebron,  and  tliirty  and 
three  v/ca/vs  reigned  he  in  Jerusalem.  28.  And  he 
died  in  a  good  old  age,  full  of  days,  riches,  and 
honour:  and  Solomon  his  son  reigned  in  his  stead. 
29.  Now  the  acts  of  David  the  king,  first  and  last, 
behold,  they  are  written  in  the  book  of  Samuel 
the  seer,  and  in  tiie  book  of  Nathan  the  prophet, 
and  in  tlie  book  of  Gad  the  seer,  30.  Willi  all  his 
reign  and  his  might,  and  the  times  that  went  over 
him,  and  over  Israel,  and  over  all  the  kingdoms  of 
the  countries. 

These  verses  l»ring  king  Solomon  to  his  throne,  and  king  D^vlH 
to  his  grave.  Thus  the  rising  g;eneration  thrusts  out  that  which 
went  before,  and  says,  "  Make  room  for  us."  Every  one  has  liis 
day. 

I.  Here  is  Solomon  risins;;  (w.23.)  Solomon  sat  on  ihe  iJtrone 
of  the  Lord.  Not  his  throne  which  he  prepared  m  the  heavens, 
'•III  llie  tiirone  of  Israel  is  called  the  throne  of  the  Lord,  because 
he  is  not  only  Kinp  of  all  nations,  and  all  kinsfs  rule  under  him, 
but  he  was,  in  a  peculiar  manner.  Kins;  of  Israel,  1  Sam.  12. 12.  He 
had  the  founding:,  he  had  Ihe  fillina;,  of  their  throne,  by  immediate 
direction.  The  municipal  laws  of  their  kingdom  were  divine! 
Urini  and  prophets  were  llie  privv  counsellors  of  their  princes, 
therefore  is  their  throne  called  Ihe  throne  of  the  Lord.  Solomon's 
kingdom  typified  the  kingdom  of  the  Messiah,  and  his  is  indeed 
the  throne  of  I  lie  Lord;  for  the  Father  judgelh  no  man,  but  hath 
committed  all  judgment  to  him;  hence  he  calls  him  his  King, 
Ps.2.6.  Being  set  on  the  throne  of  the  Lord,  the  throne  towl'.ich 
God  called  him,  he  prospered.  They  that  follov^  the  divine 
guidance  may  expect  success  by  the  divine  blessing.  Solomon 
prospered  ;  for, 

1 .  His  people  paid  honour  to  him,  as  one  to  whom  honour  is  due. 
Ail  Israel  obeyed  him;  that  is,  were  ready  to  swear  allegiance  to 
nim ;  (d.  23.)  the  princes  and  mighty  men,  and  even  the  sons  of 
David,  though,  by  seniority,  their  title  to  the  crown  was  prior  to 
his,  and  they  might  think  themselves  wronged  by  his  advancement; 


God  thought  fit  to  make  him  king,  and  made  him  fit  to  be  so,  and 
therefore  they  all  submitted  themschfs  to  him.  God  inclined  their 
hearts  to  do  so,  that  his  reign  might,  from  the  first,  be  peaceable. 
His  father  was  a  better  man  than  lie,  an  I  \el  came  to  the  crown 
with  much  difficulty  ;  after  long  delay,  and  i>/iiiany3nd  slow  steps. 
David  had  more  faith,  and  therefore  had  it  more  tried.  They  sub- 
mitted themselves,  Heb.  They  yiive  the  liaiiit  v>i<lt;r  Solomon,  that 
is.  bound  themselves  bv  oath  to  be  true  to  him.  Putlins:  the  h.tiid 
under  the  thigh,  was  a  ceremony  aiiciL-iitly  used  in  sweanno:;  or. 
Ihev  were  so  entirely  devoted,  that  they  would  put  llieir  hand 
uncler  his  feet  to  serve  him. 

2.  God  put  honour  upon  him;  for  those  that  honour  him,  he 
will  honour:  The  Lord  ynagnified  Solomon  exccedinyly,  v. 25.  His 
very  countenance  and  presence,  I  am  apt  to  think,  had  something 
in  them  very  great  and  awful:  all  he  said,  and  all  he  did,  com- 
manded respect.  None  of  all  the  judges  or  kings  of  Israel,  his 
predecessors,  made  such  a  figure  as  he  did,  nor  lived  in  such 
splendour. 

II.  Here  is  David's  setting;  that  great  man  going  off  the  stage. 
The  historian  here  brings  him  to  the  end  of  his  day,  leaves  him 
asleep,  and  draws  the  curtains  about  him. 

1.  He  gives  a  summary  account  of  the  years  of  his  reign, 
r.  26, 27.  He  reigned  forty  years,  as  Moses  did,  Othniel,  Deborah, 
Gideon,  Eli,  Samuel,  and  Saul,  who  were  before  him,  and 
Solomon,  after  him. 

2.  He  gives  a  short  account  of  his  death,  (v.  28.)  that  he  died 
full  of  days,  riches,  and  honour;  that  is,  (1.)  Loaded  with  them. 
He  was  very  old  and  very  rich,  and  very  much  honoured  both  of 
God  and  man.  He  had  been  a  man  of  war  from  his  youth,  and, 
as  such,  had  his  soul  continually  in  his  hand  ;  yet  he  was  not  cut 
off  in  the  midst  of  his  days,  but  was  preserved  through  all  the 
dangers  of  a  militarv  life,  lived  to  a  good  old  age,  and  died  in  peace, 
died  in  his  bed,  and  yet  in  the  bed  of  honour.  (2.)  Satiated  with 
them.  He  was  full  of  days,  riches,  and  honour;  that  is,  he  had 
enough  of  this  world,  and  of  the  riches  and  honours  of  it,  and 
knew  when  he  had  enough,  for  he  was  very  willing  to  die  and 
leave  it,  having  said,  (Ps.49. 15.)  God  shall  receive  me;  and, 
fPs.23.4.)  Thoti  art  with  me.  A  good  man  will  soon  be  full  of 
days,  riches,  and  honour;  but  will  never  be  satisfied  with  them; 
no  satisfaction  but  in  God's  loving-kindness. 

3.  For  a  fuller  account  of  David's  life  and  reign,  he  refers  his 
reader  to  the  histories  or  records  of  those  times,  which  were  written 
by  Samuel  while  he  lived,  and  continued,  after  his  death,  by 
Nathan  and  Gad,  c.  29.  There  was  related  what  was  observable 
in  his  government  at  home,  and  his  wars  abroad,  the  times,  that 
is,  the  events  of  the  times  that  went  over  him,  v.  29, 30.  These 
registers  were  then  in  being,  but  are  now  lost.  Note,  Good  use 
maybe  made  of  those  histories  of  the  church,  which  are  authentic, 
though  not  sacred,  or  of  divine  inspiration. 


AN 


EXPOSITION, 


WITH 


Practical  <!^]i0erl)at(on0> 


OF  THE  SECOND  BOOK  OF 


CHRONICLES. 


THIS  book  begins  with  the  reign  of  Solomon,  and  the  building  of  the  temple,  and  continues  the  history  of  tlit-  kings  oi 
Judah  thenceforward,  to  the  captivity;  and  so  concludes  with  the  fall  of  that  illustrious  monarchy,  and  the  desliiKlioii  c! 
the  temple.  That  monarchy  of  the  house  of  Da\id,  as  it  was  prior  in  time,  so  it  was  superior  in  worth  and  dignil\,  l(] 
aH  those  four  celebrated  ones  which  Nebuchadnezzar  dreamed  of.  The  Babylonian  monarchy  I  reckon  to  begin  in  NeljiKJiad- 
nezzar  himself ;  Thou  art  that  head  of  gold:  That  lasted  but  about  seventy  years;  the  Persian  monarchy,  in  several  families, 
about  one  hundred  and  thirty;  the  Grecian,  in  their  several  branches,  about  three  hundred;  and  three  hundred  inon' 
went  far  with  the  Roman;  but  as  I  reckon  David  a  greater  hero  than  any  of  the  founders  of  those  monarchies,  and 
Solomon  a  more  magnificent  prince  than  any  of  those  that  were  the  glories  of  them,  so  the  succession  was  kept  up  in  a 
lineal  descent  throughout  the  whole  monarchy,  which  continued  considerable  between  four  and  five  hundred  years;  and,  after 
a  long  eclipse,  shone  forth  again  in  the  kingdom  of  the  Messiah,  of  the  increase  of  whose  government  and  peace  there  shall 
be  no  end.  This  history  of  the  Jewish  monarchy,  as  it  is  more  authentic,  so  it  is  more  entertaining  and  more  iuslrntlive, 
than  the  histories  of  any  of  those  monarchies.  We  had  the  story  of  the  house  of  David  before  in  the  first  and  second 
books  of  Kings,  intermixed  with  that  of  the  kings  of  Israel,  which  there  took  more  room  than  that  of  Judah;  but  here 
we  have  it  entire.  Much  is  repeated  here,  which  we  had  before,  yet  many  of  the  passages  of  the  story  are  enlarged 
upon,  and  divers  added,  which  we  had  not  before,  especially  relating  to  the  affairs  of  religion;  for  it  is  a  church-history, 
and  it  is  written  for  our  learning,  to  let  nations  and  families  know  that  then,  and  then  only,  they  can  expect  to  prosper, 
when  they  keep  in  the  way  of  their  duty  to  God  ;  for,  all  along,  the  good  kings  prospered,  and  the  wicked  kings 
suffered.  The  peaceable  reign  of  Solomon  we  have,  c/j.  1..9.  The  blemished  reign  of  Rehoboani,  cA.lO. .12.  The  short 
but  busy  reign  of  Abijah,  cA.13.  The  long  and  happy  reign  of  Asa,  cA.  14.  .16.  The  pious  and  prosperous  reign  of 
Jehoshaphat,  cA.  17. .  20.  The  impious  and  infamous  reigns  of  Jehoram  and  Ahaziah,  c/t.  21,22.  The  unsteady  reigns  of 
Joash  and  Amaziah,  cA.  24, 25.  The  long  and  prosperous  reign  of  Uzziah,  c/«.  26.  The  regular  reign  of  Jotliam,  cA.27. 
The  profane  and  wicked  reign  of  Ahaz,  cA.  28.  The  gracious  glorious  reign  of  Hezekiah,  cA.  29. .  32.  The  wicked  reigns 
of  Manasseh  and  Amon,  cA.  33.  The  reforming  reign  of  Josiah,  cA.  34,  3a.  The  ruining  reigns  of  his  sons,  cA.36.  Put 
all  these  together,  and  the  truth  of  that  word  of  God  will  appear;  Them  that  lunour  me  I  will  honour;  but  thry  that 
despise  me  shall  be  lightly  esteemed.  The  learned  Mr.  Whiston,  in  his  chronology,  susgests  that  the  historical  books 
which  were  written  after  the  ca)ilivitv,  namely,  the  two  books  of  Chronicles,  Ezra,  and  Neheniiah,  have  more  mistakes  in 
names  and  numbers  than  all  the  books  of  the  Old  Testament  besides,  through  the  carelessness  of  transcribers:  but 
though  that  should  be  allowed,  the  things  are  so  very  minute,  that  we  may  be  confident.  The  foundation  of  God  standi 
sure,    Aolwithstanding. 


Before  Christ  1015. 


11  CHRONICLES,  1. 


God's  Goodness  to  Solomon. 


CHAP.  I. 

/«  the  close  of  the  foregoing  book,  we  read  how  God  magnified  Solomon,  and 
Isntel  obeyed  him;  God  and  Israel  concurred  to  honour  him.  Sow,  here, 
tee  have  an  account,  1.  How  he  honoured  God  by  sacrifice,  fr.  1..6.)  and 
by  prayer,  r.  7..I2.  //.  H'ap  he  honoured  Israel,  by  increasing^  their 
ttrength,  wealth,  and  trade,  v.  13.  .17. 


1.  A  ND  Solomon  the  son  of  David  was 
JTjl.  strengthened  in  his  kingdom,  and  the 
Lord  his  God  tens  with  him,  and  magnified  him 
exceedingly.  2.  Then  Solomon  spake  nnto  all 
Israel,  to  the  captains  of  thousands  and  of  hun- 
dreds, and  to  tlie  judges,  and  to  every  governor  in 
all  Israel,  the  chief  of  the  fathers.  3.  So  Solomon, 
and  all  the  congregation  with  him,  went  to  the 
high  place  that  tvas  at  Gibeon ;  for  there  was  the 
tal)ernacle  of  the  congregation  of  God,  which 
Moses  the  servant  of  the  Lord  had  made  in  the 
wilderness.  4.  But  the  ark  of  God  had  David 
brought  up  from  Kirjath-jearim  to  t/ie  place 
trkic/i  David  iiad  prepared  for  it:  for  he  had 
pitclied  a  tent  for  it  at  Jerusalem.  5.  Moreover 
tlie  brazen  altar,  that  Bezaleel  the  son  of  Uri, 
the  son  of  Hur,  had  made,  he  put  before  the 
tal>eruacle  of  the  Loud:  and  Solomon  and  the 
congregation  sought  unto  it.  6.  And  Solomon  went 
up  thither  to  tlie  brazen  altar  before  tlie  Lord, 
whicii  iras  at  the  tabernacle  of  the  congregation, 
and   offered    a  thousand    burnt-offerings  upon   it. 

7.  In  lliat  iiiglit  did  God  appear  nnto  Solomon, 
and   said    unto   liim.   Ask   what   I   shall  give  thee. 

8.  And  Solomon  said  unto  God,  Thou  hast  shewed 
great  mercy  unto  David  my  father,  and  hast 
made  me  to  reign  in  his  stead.  9.  Now,  O  Lord 
God,  let  thy  promise  unto  David  my  father  be 
estaldished  :  for  thou  hast  made  me  king  over  a 
people  like  the  dust  of  the  earth  in  multitude. 
10.  (jive  me  now  wisdom  and  knowledge,  that  I 
may  go  out  and  come  in  before  this  people:  for 
who  can  judge  this  thy  people,  that  is  so  great? 
1  I.  And  God  said  to  Solomon,  Because  this  was  in 
thine  heart,  and  thou  hast  not  asked  riches,  wealth, 
or  honour,  nor  the  life  of  thine  enemies,  neitiier 
yet  hast  asked  long  life ;  but  hast  asked  wisdom 
and  knowledge  for  thyself,  that  thou  mayest  judge 
my  people,  over  whom  I  have  made  thee  king: 
J2.  Wisdom  and  knowledge  is  granted  unto  thee: 
and  1  will  give  Ihee  riches,  and  wealth,  and  honour, 
such  as  none  of  the  kings  have  had,  that  have  been 
before  thee,  neither  shall  there  any  after  thee  have 
the  like. 

Here  is, 

I.  Solomon's  great  prosperity,  «.l.  Though  he  had  a  contested 
Stle,  yet,  God  being  with  him,  he  was  strengthened  in  Ins  kingdom ; 
his  heart  and  hands  were  strengthened,  and  his  interest  in  the 
people.     God's  presence  will  be  our  strength. 

II.  His  great  piety  and  devotion.     His  father  was  a  prophet,  a 


' psalmist,  and  he  kept  mostly  to  the  ark;  but  Solomon  having 
read  much  in  his  Bible  concerning  the  tabernacle  which  Moses 
built,  and  the  altars  there,  ])ai(i  more  respect  to  them  than,  il 
should  seem,  David  had  done.  Both  did  well,  and  let  neither  be 
censured.  Let  not  the  man  whose  zeal  is  employed  chiefly  in  one 
religious  direction,  despise  him  whose  zeal  is  employed  chiefly  in 
another.      Let  them  not  judge,  or  despise,  one  another. 

1.  All  his  great  men  must  thus  far  be  good  men,  that  they  niusf 
join  with  him  in  worshipping  God.  He  spake  to  the  captains  and 
judges,  the  governors  and  chief  of  the  fathers,  to  go  with  him  to 
Gibeon,  u. 2,  3.  Authority  and  interest  are  well  bestowed  on 
those  that  will  thus  use  them  fortheglory  of  (jod,  and  the  promoting 
of  religion.  It  is  our  duty  to  engage  \\M\  whom  we  have  influence, 
in  the  solemnities  of  religion,  and  it  is  very  desirable  to  have  ntanv 
join  with  us  in  those  solemnities;  the  more  the  better,  it  is  the 
liker  to  heaven.  Solomon  began  his  reign  with  this  public  pious 
visit  to  God's  altar,  and  it  was  a  very  good  omen.  Magistrates 
are  then  likely  to  do  well  for  themselves  and  their  people,  when 
they  thus  take  God  along  with  them  at  their  setting  out. 

2.  He  offered  abundance  of  sacrifices  to  God  there,  («.  G.)  a 
thousand  burnt-offerings,  and  perhaps  a  greater  number  of  peace- 
offerings,  on  which  he  and  his  company /eas/crf  before  the  Lord. 
Where  God  sows  plentifully,  he  expects  to  reap  accordingly. 
His  father  David  had  left  him  flocks  and  herds  in  abundance, 
(1  Chron.  27.  29,  31.)  and  thus  he  gave  God  his  dues  out  of  them. 
The  ark  was  at  Jerusalem,  (r.4.)  but  the  altar  was  at  Gibeon, 
{v. 5.)  and  thither  he  brought  his  sacrifices;  for  it  is  the  altar  that 
sanctifieth  every  gift. 

4.  He  prayed  a  good  prayer  to  God:  this,  with  the  answer  to  it, 
we  had  before,  1  Kings,  3.  5,  etc.  ( 1.)  God  bade  him  ask  what 
he  would  ;  not  onlv  that  he  might  put  him  in  the  right  way  of 
obtaining  the  favours  that  were  intended  him,  (Ask,  and  ye  shall 
receive,  that  your  joy  may  he  full,)  but  that  he  might  try  him, 
how  he  stood  affected,  and  might  discover  what  was  in  his  heart. 
Men's  characters  appear  in  their  choices  and  desires.  What 
wouldest  thou  have?  tries  a  man  as  mucii  as,  What  wouldest  tlion 
do?  Thus  God  tried  whether  Solomon  was  one  of  the  children  oj 
this  world,  that  sav.  Lord,  lift  up  tlie  light  of  thy  countenance 
upon  us.  As  we  choose  we  shall  have,  and  that  is  likely  to  be 
our  portion  to  which  we  give  the  preference,  whether  the  wealth 
and  pleasure  of  this  world,  or  spiritual  riches  and  delights.  (2.)  Like 
a  genuine  son  of  David,  he  chose  spiritual  blessings  rather  than 
temporal.  His  petition  here  is,  Give  me  ivisdom  and  knoicledge. 
He  owns  those  to  be  desirable  gifts,  and  God  the  Giver  of  them, 
Pi'ov.  2.  6.  God  gave  the  faculty  of  understanding,  and  to  him  we 
must  apply  ourselves  for  the  furniture  of  il.  Two  things  are  here 
pleaded,  vhich  we  had  not  in  Kings;  [1.]  Thou  hast  made  me 
reign  in  my  father's  stead,  v.  8.  "Lord,  thou  hast  put  me  into 
this  place  ;  and  therefore  I  can  in  faith  ask  of  thee  grace  to  enable 
nie  to  do  the  duty  of  it."  What  service  we  have  reason  to  believe 
God  calls  us  to,  we  have  reason  to  hope  he  will  qualify  us  for.  But 
that  is  not  all ;  "  Lord,  thou  hast  put  me  into  this  place  in  thif 
stead  of  David,  the  great  and  good  man  that  filled  it  uj)  so  well; 
therefore  give  nie  wisdom,  that  Israel  may  not  suffer  damage  by 
the  change.  Must  I  reign  in  my  father's  stead  ?  Lord,  give  me 
my  father's  spirit."  Note,  The  eminency  of  those  that  went 
before  us,  and  the  obligation  that  lies  upon  us  to  keep  up  and  carry 
on  Ihe  good  work  they  were  engaged  in,  should  provoke  us  to  a 
gracious  emulation,  and  quicken  our  prayers  to  God  for  wisdom 
and  grace,  that  we  may  do  the  work  of  God  in  our  day,  as  faith- 
fidly  and  well  as  they  did  in  their's.  [2.]  Let  thy  promise  to 
David  my  father  be  established,  v. 9.  He  means  Ihe  promise 
concerning  his  successor.  "  In  performance  of  that  promise,  Lord, 
give  me  wisdom."  We  do  not  find  that  wisdom  was  any  of  the 
things  promised,  but  it  was  necessary  in  order  to  the  accomplish- 
ment of  what  was  promised,  2  Sam.  7.13.  .  15.  The  promise 
was.  He  shall  build  a  house  for  my  name,  I ivill  establish  his  throne, 
he  shall  be  my  son,  and  7ny  mercy  shallnot  depart  from  him.  "  Now, 
Lord,  unless  you  give  nie  wisdom,  thy  house  will  not  be  b-jilt, 
nor  mv  throne  established;  I  shall  behave  ni  a  manner  unbecoui- 


neforc  Ciirisl  1015. 

ntr  iiiv  r(|:ilion  to  Ihee  as  a  Fallier,  shall  forfeit  thy  mercy,  and 
fool  ii  auav;  tlicreforc,  Lnrd,  give  me  irisdnm."  Note,  First, 
(JDil's  promises  are  our  best  pleas  in  prayer;  /{niiciiihcr  tliij  uord 
iiiilo  l/iy  servant.  Sfcnnillif,  Cliiliiren  may  lake  tlie  comfort  of  the 
pr<>mi5PS  of  that  covenant  «liiili  their  parents,  in  their  baptism, 
laid  claim  to,  and  took  hoht  of,  for  them.  Tliivdly,  The  best 
way  to  obtain  the  benefit  of  the  promises  and  privileges  of  the 
covenant,  is,  to  be  earnest  in  prayer  with  God  for  wisdom  and 
grace  to  do  the  duties  of  il. 

4.  He  received  a  t-racions  answer  to  this  prayer,  u.  11,12. 
fl.)God  cave  him  Ihewisdoni  that  lie  asked  for,  because  he  asked 
for  it.  Wisdom  is  a  "ift  that  God  gives  as  freely  and  liberally  as 
anv  irift,  to  those  that  value  it  and  wrestle  for  it,  and  will  resolve 
to  make  use  of  it;  and  he  upbraids  not  the  poor  petitioners  with 
their  follv,  James,  1.5.  God's  grace  shall  never  be  wanting  to 
those  who  sincerely  desire  to  know  and  do  their  duty.  (2.)  God 
gave  him  the  wealth  and  honour  which  he  did  not  ask  for,  because 
he  asked  not  for  it.  Those  that  pursue  present  things  most 
earnestly  are  t;)ost  likely  to  miss  of  them;  while  those  that  refer 
themselves  to  the  providence  of  God,  if  they  have  not  the  most  of 
those  things,  have  the  most  comfort  in  them.  Those  that  make 
this  world  their  end,  come  short  of  the  other,  and  are  disappointed 
in  Ibis  too  ;  but  those  that  make  the  other  world  their  end,  shall 
not  only  obtain  that,  and  full  sjitisfaclion  in  it,  but  shall  take  as 
much  as  is  convenient  of  this  world  in  their  way. 

13.  Then  Solomon  came  /rom  his  journey  to  the 
hiojh  place  that  teas  at  Giheon,  to  Jerii.salem,  from 
befoi-e  the  tabernacle  of  tlie  connre2;ation,  and 
rei^i^ned  over  Israel.  14.  And  Solomon  leathered 
r:hariotsand  iiorsemen:  and  lie  had  a  tliousand  and 
towv  hundred  chariots,  and  twelve  thousand  horse- 
'nen,  which  he  placed  in  tlie  cliariot-cilies.  and  with 
'he  king:  at  Jerusalem.  15.  And  tlie  kins:  made 
•vilver  and  s:old  at  Jerusalem  as  plenteous  as  stones, 
ind  cedar-trees  made  he  as  the  sycamore-trees  that 
lire  in  the  vale  for  abundance.  IG-  And  Solomon 
had  horses  brought  out  of  Ejrypt.  and  linen  yarn: 
the  king:'s  merchants  received  the  linen  yarn  at  a 
price.  17.  And  they  fetched  tip,  and  brotiiiht  forth 
out  of  Eiiypt  u  cliariot  for  six  hundred  shekels  of 
asilver,  and  an  horse  for  an  hundred  and  fifty:  and 
so  broiiiiht  fhey  out  horses  for  all  the  kinsjs  of  tlie 
Hittites,  and  for  the  kings  of  Syria,  by  their  means. 

Here  is,  I.Solomon's  entrance  upon  the  government;  (u.  13.) 
tie  came  frnmbrfore  the  lahrrnacle,  anil  reigned  over  Israel.  He 
•»-ould  not  do  anv  acts  of  government  till  he  had  done  his  acts  of 
tevotion ;  would  not  take  honour  to  himself  till  he  had  given 
honour  to  God  ;  first  the  tabernacle,  and  then  the  throne.  But 
when  he  had  obtained  wisdom  from  God,  he  did  not  bury  his 
talent,  but  as  he  had  received  the  gift,  ministered  the  same,  did 
not  give  up  himself  to  ease  and  pleasure,  but  minded  business  ;  he 
feigned  over  Israel. 

2.  The  magnificence  of  his  court;  (i'.4.)  He  gathered  chariots 
fnd  horsemen.  Shall  we  praise  him  for  this?  We  praise  him 
not;  for  the  king  was  forbidden  to  multiply  horses,  Deut.  17.  10- 
I  do  not  remember  that  ever  we  find  his  good  father  in  a  chariot, 
nron  horseback  ;  a  mule  was  the  highest  he  mounted.  We  should 
pndeavour  to  excel  those  that  went  before  us  in  goodness,  rather 
than  in  grandeur. 

3.  The  wealth  and  trade  of  his  kingdom.  He  made  silver  and 
fold  very  cheap  and  common,  u.  15.  The  increase  of  gold  lowers 
file  value  of  it;  but  the  increase  of  grace  advances  its  price;  the 
More  men  have  of  that,  the  more  they  value  it;  how  much  better 
therefore  is  il  to  get  nisdnm  than  gold!     He  opened  also  a  trade 

VOL.  11.  31 


II  CHRONICLES,  I,  II.       Preparalions  to  build  the  Templo." 


'■A^ 


with  Egypt,  whence  he  imported  horses  and  linen  yarn,  which  he 
exported  again  to  the  kings  of  Syria,  with  great  advantage,  no 
doubt,  ?'.  16,  17.  This  we  had  before,  1  Kings,  10.  28,  2!).^  It  is 
the  wisdom  of  princes  to  |)romote  industry,  and  encourage  trade,  in 
their  dominions.  Perhaps  Soloinon  took  the  hint  of  scUiiig  up  the 
linen-manufacture,  bringing  linen  yarn  out  of  Egypt,  working  it 
into  cloth,  and  then  sending  that  to  other  nations,  from  what  his 
mother  taught  when  she  specified  this,  among  other  eniplovmenis 
of  the  virtuous  woman,  She  maketh  fine  linen,  and  selletU  V.',  and 
delivereth  girdles  of  it  to  the  merchant,  Prov.  31.24.  In  all 
labour  there  is  profit. 

CHAP.  II. 

Sotomon^s  trading,  u-liich  we  raid  11/  in  the  close  o/the  fove^oin^  chapter,  and  thi 
encouragement  he  ff:nve  holh  to  merchandise  and  manufacture,  were  very 
commendable.  But  building  uus  the  work  he  was  designed  for,  and  to  tlml 
business  he  is  here  ajijiliiinfi-  hiinsilf.  Here  is,  I.  Solomon  s  determination  to 
build  the  temple  and  a  royal  palace,  and  his  appointing  of  tahounrs  to  b* 
employed  herein,  f.l,2.  17,  18.  JI.  His  request  to  Hurain  Icing  of  Tyre^ 
to  furnish  him  both  with  artists  and  mtiterifils,  v.  3.. 10.  Ill,  Huram'* 
obliging  answer  to,  and  compliance  leith,  his  request,  u.  11 .  .10. 

ND  Solomon  determined  to  build  an  house 
for  the  name  of  the  Lord,  and  an  house 
for  his  kingdom.  2.  And  Solomon  told  out  three- 
score and  ten  thousand  men  to  bear  burthens,  and 
fourscore  thousand  to  hew  in  the  mountain,  and 
three  thousand  and  six  hundred  to  oversee  thein. 
.3.  And  Solomon  sent  to  Huram  the  king  of  Tyre, 
saying.  As  then  didst  deal  with  David  my  fallier, 
and  didst  send  him  cedars  to  build  him  an  house 
to  dwell  therein,  even  so  deal  icith  me.  4.  Behold, 
I  build  an  hou.se  to  the  name  of  the  Lord  my  Goo, 
to  dedicate  it  to  him,  and  to  burn  before  him 
sweet  incense,  and  for  the  contiiuial  shew-brcad, 
and  for  the  burnt-offerings  morning  and  evening, 
on  the  sabbaths,  and  on  the  new-moons,  and  on 
the  solemn  feasts  of  the  Lord  our  God.  This  15 
an  ordinance  for  ever  to  Israel.  5.  And  the  house 
which  I  build  is  great:  for  great  is  our  God  above 
all  gods.  t).  But  who  is  able  to  build  him  an 
house,  seeing  the  iieaven  and  heaven  of  heavens 
cannot  contain  him?  Wjjo  awi  1  then,  that  I  should 
build  hiin  an  house,  save  only  to  burn  sacrifice 
before  him?  7.  Send  me  now  therefore  a  man 
cunning  to  work  in  gold,  and  in  silver,  and  in 
liras"^,  and  io  iron,  and  in  purple,  and  crimson,  and 
blue,  and  thai  can  skill  to  grave  with  the  cunning 
men  that  are  with  me  in  Judah  and  in  Jerusalem, 
whom  David  my  father  did  provide.  8.  Send  me 
also  cedar-trees,  fir-trees,  and  algum-trees,  out  of 
Lebanon:  for  I  know  that  thy  servants  can  skill  to 
cut  timber  in  Lebanon;  and,  behold,  my  servants 
shall  be  with  thy  servants,  9.  Even  to  prepare  me 
timber  in  abundance:  for  the  house  which  J  am 
about  to  build  shall  be  wonderful  great.  10.  And, 
behold,  I  will  give  to  thy  servants,  the  hewei'^  that 
cut  timber,  twenty  thousand  measures  of  beiten 
wheat,  and  twenty  thousand  measures  of  b'<'ley, 
and  twenty  thousand  baths  of  wine,  and  l"entv 
thousand  baths  of  oil. 


Before  Clirist  1015. 


II  CHRONICLES,  II. 


Solomon's  Treaty  witli  Huram. 


Solomon's  wisdom  was  given  him,  not  merely  for  speculation  to  [ 
eiilerlain  iiimself,  (tlioiigh  it  is  indeed  a  princely  enterlaiiuiient,) 
nor  nierelv  for  conversation  to  entertain  his  friends,  but  for  action  ; 
and  lliertfore  to  action  he  immediately  applies  himself.      Observe, 

1.  Ills  resolution  with  himself  concerning  his  business;  (i\1.) 
//(■  itetominrd  lo  build,  in  the  first  place,  a  house  for  the  name,  j/ 
the  Lord.  It  is  fit  that  he  who  is  the  first  should  be  first  served; 
first  a  leiupte,  and  then  a  palace  ;  a  house,  not  so  much  for  himself 
aii<l  liis  own  convenience  and  magnitude,  as  for  the  kingdom,  for 
(lie  liononrof  it  among  its  neighbours,  and  for  the  decent  reception 
of  the  people,  whenever  ihey  had  occasion  to  apply  themselves  to 
their  prince;  so  that  in  biitli  he  aimed  at  the  public  good.  Those 
arc;  the  wisest  men  that  lav  out  themselves  most  for  the  honour  of 
the  name  of  the  I.ord,  and  the  welfare  of  commnnities:  we  are 
not  born  for  ourselves,  but  for  (iod  and  our  country. 

II.  His  embassv  to  Huram,  king  of  Tyre,  to  engage  his  assistance  | 
in  the  prosecution  of   his  designs.      The  purport  of  his  errand   to 
him   is  much  the  same  here  as  we  had  it,   1  Kings,  5.  2,  Arc.   only 
here  it  is  more  largely  set  forth. 

l.The  reasons  whv  he  makes  this  application  to  Huram  are 
here  more  fully  represented,  for  information  to  Iluram,  as  well  as 
for  inducement. 

(  1.)  He  pleads  his  father's  interest  in  Hurani,  and  the  kindness 
he  had  received  from  him  ;  (v.  3.)  As  thou  didst  deal  with  David, 
to  deal  with  me.  As  we  must  shew  kindness  to,  so  we  may 
expect  kindness  from,  our  father's  friends;  and  with  them  should 
cultivate  a  correspondence. 

(2.)  He  represents  his  design  in  building  the  temple  :  he  intended 
it  for  a  place  of  religions  worship,  (r.  4.)  that  all  llie  offerings  which 
God  had  appointed  for  the  honour  of  his  name  might  be  offered 
np  there.  The  house  was  built  that  it  might  be  dedicated  to  God, 
and  used  in  his  service;  this  we  should  aim  at  in  all  our  business, 
that  our  havings  and  doings  may  be  all  to  the  glory  of  God.  Ho 
Tuentions  divers  particular  services  that  were  there  lo  be  performed, 
for  the  instruction  of  Huram.  The  mysteries  of  the  true  leligion, 
unlike  those  of  the  Gentile  superstition,  coveted  not  concealment. 

(3.)  He  endeavours  to  possess  Huram  with  very  great  and  high 
thoughts  of  the  God  of  Israel,  by  expressing  the  mighty  veneration 
he  had  for  his  holy  name.  Great  is  ovr  God  above  all  r/ods,  above 
all  idols,  above  all  princes.  Idols  are  nothing,  princes  are  little, 
and  both  under  the  controul  of  the  (Jod  of  Israel  ;  and  therefore, 
[1.]  "The  house  must  be  great;  not  in  proportion  to  the  ereatness 
of  that  God  to  whom  it  is  to  be  dedicated,  (for  between  finite  and 
infinite  there  can  be  no  jiroporlion,)  but  in  some  proportion  to 
the  great  value  and  esteem  we  have  for  this  God."'  [2.]  "Yet, 
be  it  ever  so  great,  it  cannot  be  a  habitation  for  the  great  God: 
let  not  Huram  think  that  the  God  of  Israel,  like  the  gods  of  the 
nations,  dwells  in  temples  made  with  hands,  (Acts,  17.  24.)  no, 
the  heaven  of  heavens  ennnot  contain  him.  It  is  intenrled  only 
for  the  convenience  of  the  priests  and  worshippers,  that  they  may 
have  a  fit  place  wherein  to  burn  sacrifice  before  him."  [3-]  He 
liioked  noon  himself,  thonch  a  mighty  prince,  as  unworthy  the 
honour  of  leins  emploved  in  this  great  work;  Who  am  I,  that  I 
Khnuld  build  a  housed  It  is  part  of  the  wisdom  wherein  we  ought 
lo  walk  toward  Ibeni  that  are  without,  carefully  to  guard  against 
all  misapprehension  which  anv  thing  we  sav  or  do  may  occasion 
concerning  (iod  ;  so  .Solomon  does  here  in  his  treaty  with  Iluram. 

2.  The  ivfpiesls  he  makes  to  him  are  more  )iarticularly  set 
tliiwu  here.  (  1 .)  He  desires  Huram  would  furnish  him  with  a 
good  blind  lo  work,  (c.  7.)  Send  me  a  man.  He  had  cunnlnri 
men  with  him  in  .lerusalem  and  .ludah,  whom  David  provided, 
1  Cliron.  22.1.'i.  Let  them  not  think  but  that  the  Jews  had  some 
among  them  that  were  artists;  but  send  me  a  man  to  direct  them. 
"There  are  ingenious  men  in  Jerusalem,  but  not  such  engravers 
us  arc  in  Tvre;  and  therefore,  since  temple-work  must  be  the 
best  in  its  kind,  let  me  have  the  best  workmen  that  can  be  got." 
(2.)  With  good  materials  to  work  on ;  (t).8.)  cedar,  and  other 
limber  in  abundance;  (i'.8,  !>.)  for  the  house  rww&V  he  wonderful 
great,  that  is,  verv  stalely  and  magnificent,  no  cost  must  be 
»pared,  nor  anv  contrivance  wanting  in  it. 


3.  Here  is  Solomon's  engagement  to  maintain  the  workmen, 
(r.lO.)  to  give  them  so  much  wheat  and  barley,  so  much  uine 
and  oil.  He  did  not  feed  his  workmen  with  bread  and  water, 
but  wilh  plenty,  and  every  thing  of  the  best.  Thev  that  employ 
lab<mrers,  ought  to  take  care  they  be  not  only  well  |)ai(l,  but  well 
provided  for  wilh  sufficient  of  that  which  is  wholesome  and  fit  lor 
them.  Let  the  rich  masters  do  for  their  poor  workmen  as  they 
would  be  done  by,  if  the  tables  were  turned. 

11.  Then  Huram  the  kincj  of  Tyre  answeied  in 
\vriliii,!i",  which  he  sent  to  Solomon,  Becan.se  liie 
Lord  hath  loved  liis  people,  he  liath  made  thee 
kino'  over  them.  12.  Huram  said  moreover,  Blessed 
he  the  Lord  God  of  Israel,  that  made  heaven  and 
earth,  who  hath  given  to  David  ihe  king  a  wise 
son,  endued  with  ]n'udeiice  and  niiderstanding, 
that  might  build  an  hotise  for  the  Lord,  and  an 
house  for  his  kingdom.  1.3.  And  now  I  have  sent 
a  cunning  man,  endued  wilh  understanding,  of 
Huram  ni}'  father's;  14.  The  son  of  a  woman  of 
Ihe  daughters  of  Dan,  and  his  father  was  a  man  of 
Tyre,  skilful  to  woik  in  gold,  and  in  silver,  in 
brass,  in  iron,  in  stone,  and  in  timber,  in  purple, 
in  blue,  and  in  fine  linen,  and  in  crimson;  also  to 
grave  any  manner  of  graving,  and  to  find  out 
every  device  whicii  shall  be  put  to  him,  with  thy 
cunning  men,  and  with  the  cunning  men  of  my 
lord  David  thy  father.  15.  Now  therefore  the 
wheat,  and  liie  barley,  the  oil,  and  the  wine,  which 
iTiy  lord  hatii  spoken  of,  let  him  send  unto 
his  servants:  16.  And  we  will  cut  wood  out  of 
Lebanon,  as  much  as  thou  shall  need;  and  we 
will  bring  it  to  thee  in  floats  by  sea  to  Joppa  ;  and 
thou  shall  carry  it  up  to  Jerusalem.  17.  And 
Solomon  numbered  all  the  strangers  that  rvere  in 
the  land  of  Israel,  after  the  numbering  wherewith 
David  his  father  had  numbered  them  ;  and  they 
were  found  an  hundred  and  fifty  thousand  and 
three  thousand  and  six  hundred.  18.  And  he  set 
threescore  and  ten  thousand  of  them  to  be  bearers 
of  burthens,  and  fourscore  tliousand  to  be  hewers 
in  the  mountain,  and  Ihree  thousand  and  six 
hundred  overseers  to  set  the  people  a-work. 

Here  we  have, 

I.  The  return  which  Huram  made  lo  Scdoinon's  embassy,  in 
which  he  shews  a  great  respect  for  Solomon,  and  a  readiness  to 
serie  him.  Lesser  people  may  learn  of  those  great  ones  to  be 
neighbourlv  and  complaisant. 

1.  He  connratiilales  Israel,  on  having  such  a  king  as  Solomon 
was;  (c.  18.)  Because  the  Lord  loved  his  people,  he  has  made 
thee  king.  Note,  A  wise  and  good  governnienl  is  a  great  blessing 
lo  a  people,  and  mav  well  be  accounted  a  singular  token  of  God's 
favour.  He  does  not  say,  Because  he  loved  thee,  (llioiigh  that 
was  true,  2  Sam.  12. 24.)  he  made  thee  king,  but  because  he 
loved  his  people.  Princes  must  look  upon  themselves  as  preferred 
for  the  public  good,  not  for  their  own  personal  satisfaction,  and 
should  rule  so,  as  to  prove  that  they  were  given  in  lo\e,  and  n.>t 
in  anger. 

!i.  He  blesses  God  for  raising  up  such  a  successor  lo  David, 
e.  12.     It  should  seem  that  Huram  was  not  only  verv  well  affected 


Refore  Christ  1012.  II  OilHONlCLES,  II,  III  The  Temple  built 

to  ihe  Jewish  nation,  and  well-pleased  with  their  prosperity,  but  j|  where  the  LORU  appeared  untO  David    his   fathei', 
that  iu-  was  pros.  Ivied  to  the  Js^vish  religion,  and  worshipped  m  j,^  ^j^g  place  that  David  had  prepared  in  the  thresh- 

Jehovali,  /Ac  6()d  o/  Israel,   (wtio  was  not  know  n  bv  that    name     .         .,    ^         .   .-.  ,.        i    .      '■      '      r.     «       i   i       i 

,„  the  n;iuhbonring  nations,)  as  the  God  that  made  heaven  andi  inSJ-HoOr  of  Oman  the  Jebuslte.       2.  Aiul   he  h<^^^a,. 


eartli,  and  as  llic  Fountain  ot  power  as  well  as  being;  for  he  sets 
np  kings.  Now  that  the  people  of  li-racl  Lept  close  to  the  law  and 
worship  of  God,  and  so  preserved  lltcir  honour,  the  neifthboiir- 
injj  nations  were  as  willing  to  be  instructed  by  Iheni  in  the  true 
iiligion,  as  they  had  been,  in  the  days  of  their  apostacy,  to  be 
infected  with  the  idolatries  and  superstitions  of  their  neigliliours. 
This  made  iheni  high,  that  they  lent  to  many  nations  and  did  not 
borrow,  lent  truth  to  them,  and  did  not  borrow  error  from  them; 
as  win  n  ihev  ilid  the  contrary,  it  was  their  shame. 

3.  He  sent  him  a  verv  ingenious  curious  workman,  that  would 
not  fail  to  answer  his  expectations  in  every  thing.  One  that  had 
both  Jewish  and  Gentile  blood  meeting  in  him;  for  his  mother 
was  an  Israelite,  (Huram  thonglit  she  was  ot  the  tribe  of  Dan,  and 
therefore  sa\s  so  heie,  v.  14.  but,  it  seems,  she  was  of  tile  tribe  of 
Xaplitali,  1  Kings,  7.  14.)  his  father  was  a  Tyrian  ;  a  good  omen 
of  uniting  Jew  and  Gentile  in  the  gospel-temple;  as  it  was  after- 
ward when  the  building  of  the  second  temple  was  greatly  furthered 
bv  Darius,  (Ezra, 6.)  who  is  supposed  to  have  been  the  son  of 
Kslhor,  an  Israelite  by  the  mother's  side. 

4.  He  engaged  for  the  timber,  as  much  as  he  would  have 
occasion  for,  and  undertook  to  deliver  it  at  Joppa;  and,  withal, 
signified  his  dependence  upon  Solomon  for  the  maintenance  of 
the  workmen,  as  he  had  promised,  ti.l5, 16.  This  agreement 
we  hail,    1  Kings,  5.  8,9. 

n.  The  orders  which  Solomon  gave  about  the  workmen.  He 
would  not  employ  the  free-born  Israelites  in  the  drudgery-work 
of  the  temple  itself,  not  so  much  as  to  be  overseers  of  it;  in  this, 
he  emploNed  the  strangers  who  were  proselyted  to  the  Jewish 
religion,  who  had  not  lands  of  inhiritance  in  Canaan,  as  the 
Israelites  had,  and  therefore  applied  theniseives  to  trades,  and 
pot  their  living  bv  their  ingenuitv  and  industry;  there  was,  at 
this  lime,  a  vast  number  of  them  in  the  land,  (i'.  17.)  who,  if  thev 
v.ern  of  anv  of  the  devoted  nations,  perhaps  fell  within  the  case, 
and  therefore  fell  under  the  law,  of  the  Gibeoniles,  to  be  hewers 
of  wood  for  the  congregation;  if  not,  yet,  being,  in  many  cases, 
well  provided  for  by  the  law  of  Moses,  and  put  upon  an  equal 
fooling  with  the  native  Israelites,  they  were  bound  in  gratitude 
to  do  what  they  could  for  the  service  of  the  temple;  yet,  no  doubt, 
tliev  were  well  paid,  in  money,  or  uionev's  worth;  the  law  was, 
Thmi  shall  not  oppress  a  stratir/er.  The  distribution  of  them  we 
lia\e  here,  (v. 2.  and  a^ain,  i'.18.)  in  all,  1.50,000.  Canaan  was 
a  fruitful  laud,  that  found  meat  for  so  many  mouths  more  than 
tiie  numerous  natives;  and  the  temple  a  vast  building,  that  found 
work  for  so  many  hands.  Mr.  Fuller  suggests  that  the  expedient 
peculiar  to  this  structure,  of  framing  all  before -hand,  must  needs 
increase  the  work;  I  think  it  rather  left  so  much  the  more  room 
for  this  \ast  multitude  of  bands  to  be  employed  in  it;  for  in  the 
forest  of  Lebanon  they  might  all  be  at  work  together,  without 
crowding  one  another,  which  they  could  not  have  been  upon 
mount  Zion.  And  if  there  had  not  been  such  vast  numbers  em- 
ployed, so  large  and  curious  a  fabric,  which  was  begun  and  ended 
in  seven  years,  might,  for  aught  I  know,  have  been  as  long  in 
building  as  .St.  Paul's. 


CHAP.  III. 

/(  iros  o  mtich  hirger  aid  more  particulnr  account  nf  the  building  of  the  temple, 
which  u-e  had  in  the  book  of  Kiji^s,  than  is  here  in  this  hoolc  of  Chronicles. 
In  this  chapter  we  hare,  /.  The  place  «/»/  time  of  building  the  temple,  r.  1,  2. 
//.  The  dimensions  and  rich  ornaments  of  it,  r.3.  .9.  ///.  The  cherubims  in 
Ihe  most  holy  place,  f.  10..13.  IV.  The  rail,  r.  14.  V.  The  two  pillars. 
r.  13 . .  17.     Of  all  which  we  hare  already  had  an  account,  1  Kings,  6.  7. 


THEN  Solotnon  began  to  build  the  house  of 
the  Lord  at  Jerusalem   in  mount    M<'riah, 


to  build  in  the  second  dai/  of  the  second  month,  i!> 
the  fourth  year  of  his  reign.  3.  Now  ihcmt  are  l/ie 
things  wherein  Solomon  was  instrticted  for  the 
building  of  the  house  of  God.  The  lengtii  by 
cubits  after  the  first  measure  was  threescore  cubil.s. 
and  the  breadth  twenty  cubits.  4.  And  tlie  porch 
that  was  in  the  front  of  the  house,  the  lengtii  of  il 
was  according  to  the  breadth  of  the  house,  twenty 
cubits,  and  the  height  ivas  an  hundred  and  twenty: 
and  he  overlaid  it  within  wiih  pure  gold.  5.  And 
the  greater  house  he  ceiled  with  fir-tree,  whicli  lie 
overlaid  with  fine  gold,  and  set  thereon  palm-trees 
and  chains.  6.  And  he  garnished  the  house  with 
precious  stones  for  beauty:  and  the  gold  jras  gold 
of  Parvaim.  7.  He  overlaid  also  the  house,  the 
beams,  the  posts,  and  the  walls  thereof,  and  the 
doors  thereof,  with  gold;  and  graved  cherubims 
on  the  walls.  8.  And  he  made  the  most  holy 
house,  the  length  whereof  icas  according  to  the 
breadth  of  the  hou.se,  twenty  cubits,  and  tlie  breadlli 
thereof  twenty  cul)its:  anci  he  overlaid  it  with  fine 
gold,  amoautitig  to  six  hundred  talents.  9.  And 
the  weight  of  the  nails  icas  fifty  shekels  of  gold. 
And  he  overlaid  the  upper  chambers  with  gold. 

Here  is,  1.  The  place  where  the  temple  was  built.  Solomon 
was  neither  at  liberlv  to  choose,  nor  at  a  loss  to  fix,  the  Jilace. 
It  was  before  determined,  (1  Chron.22. 1.)  which  was  an  ease  tu 
his  mind.  (1.)  it  must  be  at  Jerusalem;  for  that  was  the  place, 
where  God  had  chosen  to  put  his  natne  there.  The  royal  citv 
must  be  the  holy  city:  there  must  be  the  tes/imontf  nf  Israel ;  for 
there  are  set  the  thrones  nf  judejmevt,  Ps.T2'2.4,5.  (2.)  It  nnist 
be  on  mount  Moriah;  which,  some  think,  was  that  verv  place 
in  the  land  of  Moriah  where  Abraham  offered  Isaac,  Gen.  22.  2. 
.So  the  Targuni  savs  expressly,  adding,  But  he  uas  delirered  by 
the  leord  oj  the  Lord,  and  a  ram  provided  in  his  plaee.  That  was 


fillv 


the 


typical  of  Christ's  sacrifice  of  himself;  therefore 
temple,  which  was  likewise  a  type  of  him,  built  there,  {'.i.)  Il 
must  be  u/iere  the  Laril  appeared  to  Duvid,  and  ansivered  hin 
by  fire,  1  Cbron.  21.  Ui, -^G.  Tliere  atonement  was  nia<lp  once; 
and  therefore,  in  remendirancc  of  that,  there  ntonen]ent  must 
still  be  made.  There  where  (iod  has  met  with  me,  it  is  to  be 
hoped  that  he  will  still.  (4.)  It  must  be  in  the  place  which 
David  had  prepared,  not  only  which  he  had  purchased  with  his 
money,  but  which  he  had  pitched  upon  by  di\inc  direction.  It 
was  Solomon's  wisdom  not  to  inquire  out  a  more  convenient 
place,  but  to  acquiesce  in  the  appointment  of  God,  whatever 
might  !)e  objected  against  it.  (o.)!!  must  be  in  the  threshing- 
floor  of  Oman,  which,  if  (as  a  Jebusite)  it  gives  encouragement 
to  the  Gentiles,  yet  it  obliges  us  to  look  upon  temple-work  as 
that  which  requires  the  labour  of  the  mind,  no  less  than  thresh- 
ing-work does  that  of  Ihe  bodv. 

2.  The  time  when  it  was  begun  ;  not  till  the  fourth  yenr  of 
Solomon's  reign,  v.  2.  Not  that  the  three  first  years  were  trifled 
away,  or  spent  in  deliberating  whether  thev  should  build  the 
temple  or  no;  but  'hey  were  employed  in  the  necessary  prtpara- 
lions  for  it,  wherein  three  years  would  be  soon  gone,  considering 
how  many  hands  were  to  be  got  together,  and  set  to  work.  Some 
conjecture  that  this  was  a  sabbatical  year,  or  year  of  release  and 
rest  to  the  land,   when   the  people,   being  discharged  from  their 


Before  Christ  1012. 


II  CHRONICLES,     111,  iV. 


The  'I'emple  built 


liuiibaiidrv,  '"ight  more  easily  lend  a  hand  to  the  beginning  of 
this  work;  a.^.d  then  llie  year  it  was  finished  wiuihi  fall  ont  to  be 
another  sabbatical  year,  when  they  would  likcivise  have  leisure  to 
attend  the  solemnity  of  the  dedication  of  it. 

3.  The  dimensions  of  it;  in  which  Solomon  was  instructed, 
(('.3.)  as  he  was  in  other  thini;s,  bv  his  father.  T/iis  was  the 
foundation  (so  it  may  be  read)  nliicli  Salomon  laid  Jor  the 
buildinff  of  the  house.  This  was  the  rule  he  went  by,  so  many 
dibits  the  length  and  breadth,  after  the  first  measure,  that  is, 
according  to  the  measure  first  fixed,  wliicli  there  was  no  reason 
to  make  any  alteration  of,  when  the  work  came  to  be  done:  for 
the  dimensions  were  given  by  divine  wis<l(im ;  and  what  God 
doe.th,  it  shall  be  for  ever ;  nothinij  ran  b'.  put  to  it,  or  taken  from 
it,   Eccl.3.  14.      His  first  measure  will  be  the  last. 

4.  The  ornaments  of  the  temple;  the  limber-work  was  very 
fine,  and  vet,  within,  it  was  overlaid  with  pure  gold,  (d.4.)  with 
fine  gold,  (v.  5.)  and  that  embossed  with  palm-trees  and  chains.  It 
was  of  gold  of  Pnrvaim,  (v.G.)  the  best  gold.  The  beams  and 
posts,  the  walls  and  doors,  were  overlaid  with  gold,  v.  7.  The 
most  holy  place,  which  was  ten  yards  square,  was  ail  overlaid 
with /ine  gold ;  {v.8.)  even  the  upper  chambers,  or  rather  the 
upper  Jloor  or  roof;  top,  bottom,  and  sides,  were  all  overlaid  with 
gold.  Every  nail,  or  screw,  or  pin,  with  which  the  golden  plates 
were  fastened  to  the  walls  that  were  overlaid  with  them,  weighed 
50  shekels,  or  was  worth  so  much  ;  workmanship  and  all.  A  great 
many  precious  stones  were  dedicated  to  God,  (I  Chron.29.  2,  8.) 
and  these  were  set  here  and  there,  where  they  would  shew  to  the 
best  ad\aiilage.  The  finest  houses  now  pretend  to  no  better  gar- 
nishing than  good  paint  on  the  roof  and  walls;  but  the  ornaments 
of  the  lemplc  weie  more  substanliallv  rich.  It  was  set  with 
precious  stmns,  because  it  was  a  tvpe  of  the  new  Jerusalem,  which 
has  therefore  no  Ipuijiie  in  it,  because  it  is  all  temple,  the  walls, 
gales,  and  foundations  of  which  arc  said  to  be  oi  jireciovs  stones 
and  pearls.   Rev.  21 .  18, 19,  21 . 

10.  And  ill  the  most  holy  house  he  made  two 
oheruhims  of  image-wo'k,  and  overlaid  them  \vith 
i;old.  11.  AiKJ  the  wings  of  the  cherul>ims  wf/e 
twenty  cnbiis  long  :  one  wing  of  the  one  cheruh 
litis  five  ciibils,  reaching  to  the  wall  of  tiie  house: 
and  ihe  other  winu  icas  likcivise  five  cubits,  reach- 
ing to  the  wing  of  the  other  cherub.  1*2.  And  one 
win*  of  ihe  other  cherub  was  five  cubits,  reaching 
to  liie  wall  of  the  house  :  and  the  other  wing  iins 
fi-i e  cuhits  rt/50,  joining  to  the  wing  of  the  <itiier 
cherub.  1.3.  The  wings  of  these  cherul)iins  spread 
themselves  forth  twenty  cubits:  and  they  stood  011 
their  feet,  and  their  faces  nere  inward.  14.  And 
he  made  the  vail  o/'blue,  and  purple,  and  crimson, 
and   fine  linen,   and  wrought  cherubims  thereon. 

15.  Also  he  made  i)efore  the  house  two  pilhirs 
of  thirty  and  five  cubits  high,  and  the  cha|Mler  tliat 
was  on  the  top  of  each  of  them  was  five  cid)its. 

16.  And  lie  made  chains,  as  in  tiie  oracle,  and 
put //tern  on  the  heads  of  the  pillars;  and  made 
an  hundred  pomegranates,  and  put  t/iem  on  the 
chains.  17.  And  he  reared  tip  the  pillars  before 
the  temple,  one  on  the  right  hand,  and  the  other 
on  the  left ;  and  called  the  name  of  that  on  the 
right  hand  Jachin,  and  the  name  of  that  on  the 
'eft  Boaz. 

Here  is  an  account,  l.Of  the  two  cherubims,  whiih  were  set  up 
m  the  holy  of  holies.  There  were  t«n  ain  adv  o\er  !!  c  :nk,  wliiili 


covered  Ihe  mercy-"«!^it  with  their  wings;  those  were  small  ones. 
Now  that  the  most  hijly  place  was  enlarged,  though  those  were 
continued,  (being  appurtenances  to  the  ark,  which  was  not  to  be 
made  new,  as  all  the  other  utensils  of  the  tabernacle  were,)  yet 
those  two  large  ones  were  added,  doubtless,  by  divine  appointment, 
to  fill  u|)  the  holy  place;  which  otherwise  would  look  bare,  like  a 
room  unfurnished.  These  cherubims  are  said  to  be  of  image-work, 
(v.  10.)  designed,  it  is  likely,  to  represent  Ihe  angeis  wiio  attend  the 
Divine  Majestv.  Each  wing  extended  five  cubits,  so  that  the  whole 
was  20  cubits,  (n.  12, 13.)  which  was  just  the  breadth  of  the  most 
holy  place,  v.S.  They  stood  on  their  feet,  as  servants,  their 
faces  inward  toward  the  ark,  (k.  13.)  that  it  might  appear  they 
were  not  set  there  to  be  adored,  (for  then  they  wiiuld  have  been 
made  sitting,  as  on  a  throne,  and  their  faces  toward  their  wor- 
shippers,) but  rather  as  themselves  attendants  on  Ihe  invisible 
G<id.  We  must  not  worship  angels,  but  we  must  worship  leith 
angels;  for  we  are  come  into  communion  with  them,  (Htb.  12.22. ^ 
and  must  do  the  will  of  God  as  the  angels  do  il.  The  thought 
that  we  are  worshipping  him  before  whom  the  angels  cover  tbeii 
faces,  will  help  to  inspire  us  with  reverence  in  all  our  approacht* 
to  God.     Compare  1  Cor.  1 1. 10.  with  Isa.  6.  2. 

2.  Of  the  vail  that  parted  between  the  temple  and  Ihe  most  holy 
place,  B.14.  Thisdenoted  the  darkness  of  that  dispensation,  and 
the  distance  which  the  worshippers  were  kept  at;  but,  at  the  death 
of  Christ,  this  vail  was  rent;  for  through  him  we  are  made  nighj 
and  have  boldness  not  only  to  look,  but  to  enter,  into  the  holiest. 
On  this  he  wrought  cherubims,  Heb.  he  caused  them  to  ascend,  that 
is,  they  were  made  in  raised  work,  embossed.  Or  he  made  them 
on  th€  wing  in  an  ascending  post^ire,  to  remind  the  worshippers  to 
lift  up  their  hearts,  and  to  scar  upward  in  their  devotions. 

3.  Of  Ihe  two  pillars  which  were  set  up  before  Ihe  temple.  Hoth 
together  were  somewhat  above  35  cubits  in  length,  (w.  15.)  about 
18  cubits  high  a-piece  ;  see  1  Kinus,  7. 15,  (K:c.  We  there  took  a 
view  of  those  pillars,  Jachin  and  Boaz,  establishment  aiud  strength 
in  temple-work,  and  by  it. 


CHAP.  IV. 

We  have  here  a  further  *tccoiint  of  the  furniture  nf  God's  house.  I.  Those 
things  that  were  nf  br'ass:  the  altar  for  burut-of/'efiniis.  (v.  l.)  the  sen  and 
larcrs  tn  hold  water,  {v. '2.  .G.)  the  plates  with  tchich  the  doors  if  the  court 
were  overlaid,  (r.Q.)  the  vessels  of  the  altar,  and  other  things,  r.  I0..18. 
//.  Those  that  u-ere  of  gold:  the  candlestieks  and  tnhlrs.  (r.  7,8.)  the  altar 
of  inceJisc,  (r.  19.)  and  the  appurtrnanees  of  each  of  these,  !'."20..22.  AH 
these,  except  the  brazen  altar,  (ii.  1.)  were  accountid  for  more  largely, 
1  Kings,  7.23,  ^f. 


'■M' 


OREOVER  he  made  an  altar  of  brass, 
twenty  cubits  llie  lengtli  thereof,  and 
I'.venly  cnltits  the  bieadlli  thereof,  and  ten  cubits  the 
height  tliereof.  2.  Also  he  made  a  molten  sea  of  ten 
cubits  from  brim  to  brim,  round  in  compass,  and 
live  cubits  tiie  iieigiit  thereof;  and  a  line  of  thirty 
cubits  di<l  compass  it  round  about.  3.  And  under 
it  lias  tile  similitude  of  oxen,  which  did  compass 
it  round  aliout:  ten  in  a  cubit,  compassing  the  sea 
round  about.  Two  rows  of  oxen  were  cast,  wiien 
it  was  cast.  4.  It  stood  upon  twelve  oxen,  three 
looking  toward  the  north,  and  three  looking  toward 
the  west,  and  three  looking  toward  the  south,  and 
three  looking  toward  the  east:  and  the  sea  ivns set 
above  upon  them,  and  all  their  hinder  parts  tcere 
inward.  5.  And  the  thickness  of  it  was  an 
hand-breadth,  and  the  brim  of  it  like  the  work  of 
the  brim  of  a  cup,  with  flowers  of  lilies:  and  it 


Ik-fure  Cliri.sl  101 ->. 


il  (JiiRUNlCLES,  IV. 


Tilt-  Fiiinilt\re  of  the  Ttiinple. 


roctiveil  an<l  iifld  linci-  IIkuisuikI  liatiis.  (i.  He 
made  aUo  ten  lavcix,  ;iiiil  |»iit  five  on  the  rii;!)t 
hand,  iiiid  five  on  llie  left,  !o  \v;ish  in  Iheni:  sncli 
tliinus  as  tliey  offered  for  l!ie  l)iirnt-offeiin;;-  they 
washed  in  tlieni ;  but  liie  sea  inm  lor  the  priests  to 
wash  in.  7.  And  lie  made  ten  candlesticks  of 
gold  according-  to  tiieir  form,  and  set  t/ieiii  in  the 
temple,  five  on  the  ri2,ht  hand,  and  five  on  the 
left.  n.  He  made  also  ten  tables,  and  placed  t/ieiii 
in  the  lemple,  five  on  the  rii;ht  side,  and  five  on 
the  left.  And  he  made  an  hiiiidred  basins  of  ,s>old. 
0.  Fiirlherinore  he  made  the  court  of  the  i)riesls, 
and  (lie  iireat  court,  and  doors  for  the  court,  and 
overlaid  tiie  doors  of  liiem  with  brass.  10.  And 
lie  set  the  sea  on  the  right  side  of  the  east  end, 
over  against  the  south. 

David  often  f.|i(>aks  with  iiiucli  aff^'lion,  bolh  of  the  /lonsc  nf 
the  Lord,  ;iii<i  &f  tlie  couris  of  our  God.  Both  without  doors  and 
within  there  was  that  which  tvpified  the  grace  of  the  gospel, 
and  shadiiwcd  out  ijnod  tliinys  to  come,  of  which  the  substiuice  is 
Chris*. 

I.  Then'  were  those  things  in  the  open  conrt,  in  the  view  of  all 
people,  which  were  very  sinnificaiif. 

1.  There  was  the  hrazrti  clliir,  r.l.  The  making  of  this  was 
not  mentioned  in  the  Ivinas.  On  this  all  the  sacrifices  were 
offered,  and  it  sanctified  llie  gift.  This  altar  was  much  larger 
than  that  which  Moses  made  in  the  tahernacle;  that  was  five 
cubits  square,  this  was  twenty  cubits  s(piare.  Now  Israel  was 
become  l)Olh  more  numerous  and  more  rich,  and,  it  was  to  be 
hoped,  more  devout,  (for  every  age  should  aim  to  be  wiser  and 
better  than  that  which  went  before  it,)  it  was  expected  that  there 
would  be  a  greater  abundance  of  offerings  brought  to  God's  altar 
than  had  been  ;  it  is  therefore  made  such  a  capacious  scaffold, 
that  it  might  hold  them  all,  and  none  might  excuse  themselves 
from  brlnijino;  those  testimonies  of  their  deiolion,  bv  alleging  that 
there  wa-s  not  room  to  receive  them.  God  had  greatly  eidarged 
ibcir  borders,  it  was  therefore  fit  that  they  should  enlarge  his 
nltars.  Our  returns  should  bear  some  proportion  to  our  receivinsrs. 
It  was  ten  cubits  high,  so  that  the  people  who  worshipped  in  the 
courts  might  see  the  sacrifices  burnt,  and  their  eve  might  affect 
their  heart  with  sorrow  for  sin:  "It  is  of  the  Lord's  mercies  that 
f  am  not  thus  consumed,  and  liiat  this  is  accepted  as  an  expiation 
of  my  nuiit."  Thev  micht  thus  be  led  to  consider  the  sireat 
Sacrifice  which  should  be  offered.  In  the  fulness  of  time,  to  take 
awav  sin,  and  abolish  death,  which  the  blood  of  bulls  and  goats 
could  not  possibly  do.  And  with  the  smoke  of  the  sacrifices  their 
heart  might  ascend  to  heaven,  in  holy  desires  to«ar<l  Goil  and  his 
favour.  In  all  our  devotions  we  must  keep  the  exeof  faith  fixed 
upon  Christ,  the  great  Propitiation.  How  they  went  up  to  this 
altar,  and  carried  the  sacrifices  up  to  it,  we  are  not  fold;  some 
think,  hv  a  plain  ascent,  like  a  hill :  if  by  steps,  doubtless  they  were 
so  contrived  as  that  the  end  of  the  law  (mentioned  Exod.20.2G.) 
might  be  answered. 

2.  There  was  the  molten  sea,  a  very  large  brass  pan,  in  which 
fhey  put  water  for  the  priests  to  wash  in,  v.  2,  5.  It  was  put  just 
at  the  entrance  into  the  court  of  the  priests,  like  the  font  at  the 
church-door.  If  it  were  filled  to  the  brim,  it  would  hold  .3,000 
baths,  as  here;  (u.  5.)  but,  in  common,  there  were  only  2,000 
6aths  in  it,  1  Kings,  7-26.  The  Holy  Ghost,  by  this,  sisnified, 
(1.)  Our  great  gospel-prif?/e<7e,  that  the  blood  of  Christ  ci  onset h 
from  all  siji,  1  John,  1.7.  To  ns  there  is  a.  fountain  opened  for 
all  believers,  (who  are  spiritual  priests,  Rev.l..5,  G.)  nav,  for 
all  the  inhabitants  of  Jenisnli'in,  to  trash  in,  from  sin,  which  is 
uncleanness.  There  is  a  fulness  of  merit  in  Jesus  Christ  for  al! 
those  that  by  faith  apply  themselves  to  him  for  the  purifying  of  i, 
their  consciences,  that  they  may  serve  the  livinff  God,  Ileb.  9. 14.  li 


i'J.)  Our  great  gospel-f/H/i/,  wliiih  is,  to  cleanse  oursehes,  by  tr  i« 
lepeutance,  from  all  the  pollutions  of  the  flesh,  and  the  corrujitam 
that  is  ill  the  world.  Our  hearts  must  be  sanctified,  or  we  CHn:iol 
sanctify  the  name  of  (iod.  Th.-y  that  draw  nigh  to  (iod  must 
cleanse  their  hands,  and  )iiuifij  their  hearts,  Jam.  4.  8.  If  /  uai\ 
thee  not,  thou  hast  no  part  with  we;  and  he  that  is  ivashed,  sti', 
needs  to  trash  his  feet,  to  renew  his  repentance,  whenever  \ier/oe\ 
in  to  minister,  John,  i:J.  10. 

3.  T'here  were  ten  lavers  of  brass,  in  which  they  washed  such 
things  as  thrt/ offered  for  the  hnrnt-offerinijs;  (t}.(i.)  as  the  priests 
must  be  washed,  so  must  the  sacrifices.  We  must  not  only  purify 
ourselves  in  preparation  for  our  ivligious  performances,  but  care- 
fully ;  ut  awav  all  those  \  nn  thoughts,  and  corrupt  aims,  which 
cleave  to  our  perf.>rmar,  cS  themselves,  and  pollute  them. 

■I.  The  doors  of  tl'j  court  were  overlaid  with  brass,  (o.  9.)  both 
for  sircnnlh  and  beaul\,  and  that  they  might  not  be  rotted  with 
the  «ea'lier,  to  wliich  tney  were  exposed.  Gales  of  brass  wc  read 
of,  Ps.  107.  U). 

11.  Tiiere  were  those  things  in  the  house  of  the  Lord,  (into  which 
the  pries's  went  only  in  to  minister,)  that  were  very  significant. 
All  «as  of  gold  there.  The  nearer  we  come  to  God,  the  purer 
«e  must  be,  the  purer  we  shall  be, 

1.  There  were  ten  ffoliien  candlesticks,  according  to  the  form 
of  that  one  which  was  in  the  tabernacle,  u.  7.  The  written  word 
is  a  lamp  and  a  light,  siiining  in  a  dark  place.  In  Moses's  time 
they  had  but  one  candlestick,  the  Pentateuch;  hut  the  additions, 
which,  in  process  of  time,  were  to  be  made  of  other  books  of 
scri))ture,  might  be  signified  by  this  increase  of  the  number  of 
the  candlesticks.  Light  was  growing.  The  candlesticks  are  the 
churches,  Rev.  1.20.  INIoses  set  up  but  one,  the  church  of  the 
Jews;  but,  in  the  gospel-temple,  not  only  believers,  but  churches, 
are  niidtiplied. 

2.  There  were  ten  golden  tables;  (o.  1.)  tables  whereon  the 
sheic-bread  teas  set,  v.W.  Perhaps  everyone  of  the  tables  had 
twelve  loaves  of  shew-bread  on  it.  As  the  house  was  enlarged, 
the  housekeeping  was.     In  my  Father's  house  there  is  bread  enough 

fur  the  whole  familg.    To  those  tables  belonged  a  hundred  golden 
basins,  or  dishes;   for  God's  table  is  well  furnished. 

3.  There  was  a  golden  altar,  (y.  19.)  on  which  they  burnt 
incense.  It  is  jirobable  that  this  was  enlarged  in  proportion  to 
the  brazen  altar.  Christ,  who,  once  for  all,  made  atonement  for 
sin,  ever  lives,  making  intercession,  in  virtue  of  that  atonement. 

1 1.  And  Hiiram  made  the  pols,  and  the  shovels, 
and  the  !)asins.  And  Hnram  finished  the  work 
that  lie  was  to  make  for  king  Solomon  for  the  house 
of  God  ;  12.  To  ?rif,  the  two  pillars,  and  the 
pommels,  and  the  chapiiers  irhicli  were  on  the  top 
of  tiie  two  ])illars,  and  the  two  wreaths  to  cover 
the  two  ponnnels  of  the  chapiters  which  ivere  on 
the  top  of  the  pillars;  1.3.  And  four  hundred 
pomegranates  on  the  two  wreaths;  two  rows  of 
pomegranates  on  each  wreath,  to  cover  the  two 
pommels  of  the  chapiters  which  were  upon  the 
pillars.  14.  He  made  also  bases,  and  lavers  made 
he  upon  the  bases;  15.  One  sea,  and  twelve  oxen 
under  it.  10.  The  pots  also,  and  the  shovels,  and 
the  flesh-hooks,  and  all  their  instruments,  did 
Hnram  his  father  make  to  king  Solomon  for  the 
house  of  the  Loud  of  bright  brass.  17.  In  the 
plain  of  Jordan  did  the  king  cast  them,  in  the 
chiy  ground  between  Succoth  and  Zeredathah. 
lf>.  Thus  Solomon  made  all  these  vessels  in  great 
abimdance:  for  the  weight  of  the  brass  could  not 
be   found    out.     19.  And   Solomon  made  all  the 


Before  Christ  1004. 

vessels  that  mere  for  the  house  of  God,  the  golden 
altixr  also,  and  the  tables  whereon  the  shew-hread 
was  set;  20.  Moreover  the  candlesticks  with  their 
lamps,  that  they  should  burn  after  the  manner 
/jefore  the  oracle,  of  pure  gold;  21.  And  the 
flowers,  and  the  lamps,  and  the  tongs,  made  he  oj 
gold,  and  that  perfect  gold  ;  22.  And  the  snuffers, 
and  the  basins,  and  the  spoons,  and  the  censers, 
of  pure  gold  :  and  the  entry  of  the  house,  the 
inner  doors  thereof  for  the  most 
the  doors  of  the  lionse  of  the 
gold. 


holy  place,  and 
temple,  were  of 


We  have  here  such  a  fi"-"i)<(  . ,  ..,.ainf  (he  brass-work  and  tlip 
gfold-work  of  tlie  temp't,  .  s  we  had  l)eforr.  (1  Kings,  7. 13,  dtc.) 
i)i  which  we  have  nothing  more  to  observe,  than,  (  1  .)Tliat  Hiirani 
the  workman  was  very  piinclnal;  he  finished  all  l/iut  lie  vas  to 
make,  (v.  ll.)  and  lefl  no  part  of  his  work  undone.  Ilinam  his 
fa  titer,  he  is  called,  v. 16.  Prohalilv  it  was  a  sort  of  nick-name 
by  which  he  ^¥as  commonly  known.  Father  Iliiram;  for  tiie  kin" 
of  Tvre  called  him  Hnrain  Abi,  iiiif  father ;  in  compliance  will) 
H'hoin  Solomon  called  liim  bis,  be  being;  a  great  artist,  ai\<\  father 
nf  the  artificers  in  brass  and  iron.  He  acfuiitted  himself  well, 
both  for  ingenuity  and  industry.  ("2.)  Solomon  was  ^ery  generous. 
He  made  alt  the  vessels  in  great  abundance,  (I'.IS.)  many  of  a 
sort,  that  many  bands  might  l)e  employed,  and  so  the  work  might 
go  on  with  ex))edition  ;  or,  that  some  might  be  laid  up  for  use 
when  others  were  woru  out.  Freely  he  has  received,  and  he  will 
freely  give.  Wben  he  bad  made  vessels  enough  for  the  present, 
he  would  not  convert  the  remainder  of  the  brass  to  his  own  use; 
it  is  devoted  to  God,  and  it  shall  be  used  for  him. 


CHAP.  V. 

Tlic  tewj'te  heimr  l"ii)t  ""i  fiirmsheii  for  God,  we  hare  here,  I.  Possessio^i 
i^ii-iv  to  liiin,  by  liriu^iti!^  in  the  dedicated  thitif^s,  (v.  1.)  but  especially  the 
ark.  the  token  of  his  presence,  r.2.  .10.  //.  Possession  taken  In/  him,  in  a 
clojtfl,  r.  11 . .  14,  For  if  any  man  open  the  door  of  his  lieart  to  God,  he  will 
cnme  in,  liev.  3.20. 


i.r 


HHUS  all  the  work  that  Solomon  made  for 
tlie  liouse  of  tiie  Lord  was  finished :  and 
Solomon  brought  in  all  the  things  that  David  iiis 
father  had  dedicated  ;  and  the  silver,  and  the 
gold,  and  all  the  instruments,  put  he  among  the 
treasures  of  the  house  of  God.  2.  Then  Solomon 
assembled  the  elders  of  Israel,  and  all  the  heads 
of  the  lril)es,  the  chief  of  the  fathers  of  theciiildren 
of  Israel,  unto  Jerusalem,  to  bring  up  the  ark  of 
the  covenant  of  the  Lord  out  of  the  city  of  David, 
which  i.s-  Zioii.  .3.  Wherefore  all  the  men  of  Israel 
asseiubled  themselves  unto  t!ie  king  in  the  feast 
which  was  in  the  seventh  montii.  4.  And  all  the 
elders  of  Israel  came;  and  the  Levitcs  took  up 
the  ark.  5.  And  they  brougiit  up  the  ark,  and  the 
tabernacle  of  the  congregation,  and  all  the  holy 
v'essels  that  ifere  in  tiie  tabernacle,  these  did  the 
pri.'sts  aud  the  Levites  bring  up.  6.  Also  king 
Solomon,  and  all  the  congregation  of  Israel  that 
were  as.sembled  unto  him  before  the  ark,  sacrificed 
sheep  and  oxen,  wliicii  could  not  be  told  nor  num- 
bered for  multitude.      7.  And  the  priests  brought 


II  CHRONICLES,  IV,  V.         The  Ark  placed  m  tiie  Temple. 

in  the  ark  of  the  covenant  of  the  Lord  unto  hrs 
place,  to  the  oracle  of  the  house,  into  the  most 
holy  place,  even  under  the  wings  of  the  cherubims: 
8.  For  the  cherubims  spread  forth  their  wings  over 
the  place  of  the  ark,  and  the  cherubims  covered 
the  ark  and  the  staves  thereof  above.  9.  And 
they  drew  out  the  staves  of  the  ark,  that  the  ends 
of  the  staves  were  seen  from  the  ark  before  the 
oracle;  but  they  were  not  seen  without.  And 
there  it  is  unto  this  day.  10.  There  was  nothing 
in  the  ark  save  the  two  tables  which  Moses  put 
therein  at  Hor^  when  the  Lord  made  a  covenant 
with  the  children  of  Israel,  when  they  came  out 
of  Egypt. 

This  agrees  with  what  we  had,  1  Kings,  8.  2,  &c.  where  an 
account  was  given  of  the  solemn  introducing  of  the  ark  into  the 
new-erected  temple. 

1.  There  needed  no  gi--.it  solemnity  for  the  bringing  in  of  the 
dedicated  things,  v.\.  They  adde<t  to  the  wealth,  and  |ierhaps 
were  so  disposed  as  to  add  to  the  beautv,  of  it;  but  Ihey  could  not 
add  to  the  holiness,  for  it  was  the  tempi,'  that  sanctified  the  (/aid, 
Wattb.2:3.17.  See  lieu  just  Sidomon  was  both  to  Ciod  aud  to 
bis  father.  Whatever  David  bad  deiiicaled  to  (ind,  however  much 
be  might  have  liked  it  biuisplf,  be  would  by  no  n)eans  alienate  it, 
but  put  it  among  the  treasures  of  Ibe  tem|  le.  Tbose  cliildren 
that  woulil  inherit  their  godly  pairiits'  blessing,  must  relisiouslv 
pursue  their  pious  intentions,  and  not  defeat  them.  When  Solomon 
bad  made  all  the  vessels  of  the  temple  in  abundance,  (cA.4. 18.) 
many  of  the  materials  were  left,  wbich  be  would  not  convert  to 
any  other  use,  but  laid  them  up  in  the  treasury,  for  a  time  of  need, 
dedicated  things  must  not  be  alienated.     It  is  a  sacrilege  to  do  it. 

'J,.  But  it  was  fit  that  the  ark  should  be  brought  in  with  grcU 
solemnity;  and  so  it  was.  All  the  other  vessels  were  made  new, 
and  larger,  in  proportion  to  the  house,  than  they  had  been  in  th"5 
tabernacle;  but  the  ark,  the  mercy-seat,  and  the  cherubims,  was 
the  same;  for  the  presence  and  the  grace  of  God  are  the  same  ii; 
little  assemblies  that  they  are  in  large  ones,  in  the  poor  conditio! 
of  the  church  that  they  are  in  its  prosperous  estate  ;  wberevtt 
two  or  three  are  gathered  together  in  Christ's  name,  there  is  he  af 
truly  present  with  them  as  if  there  were  two  or  three  thousand. 
The  ark  was  brought  in,  attended  by  a  very  gre?.t  assembly  of  the 
elders  of  Israel,  who  came  to  grace  the  solemnity  ;  aud  a  very 
sumptuous  appearance,  no  doubt,  they  made,  jj.2..4.  It  was 
carried  by  the  priests,  (v.  7.)  brought  into  the  most  holv  place, 
and  put  under  the  wings  of  the  great  clierubim  which  Solomon 
had  set  up  there,  r.  7, 8.  There  they  are  nntr,  this  day  ;  n<it  the 
day  when  this  book  was  written  after  the  ca|)livitv,  but  when  that 
was  written  out  of  which  this  story  was  transcribed.  Or,  they 
were  there  (so  it  might  better  be  read)  unto  this  day,  the  day  of 
Jerusalem's  desolations,  that  fatal  day,  Ps.137.7.  The  ark  was 
a  type  of  Christ,  and,  as  such,  a  token  of  the  presence  of  God. 
That  gracious  promise,  Lo,  I  am  uith  yon  always,  even  unto  the 
end  of  the  uorld,  does,  in  effect,  bring  the  ark  into  our  religious 
assemblies,  if  we,  by  faith  and  prayer,  put  that  promise  in  Sidt : 
and  this  we  should  be  most  solicitous  aud  earnest  for;  Lord,  if  thy 
presence  yo  not  tip  uith  ns,  wherefore  should  we  ci>  up?  The 
temple  itself,  if  Christ  leave  it,  is  a  desolate  place,  i\Iatlh.23.  38. 

3.  With  the  ark  they  brought  up  tlie  tabernacle,  aud  all  the 
holy  vessels  that  uere  in  the  tabernacle,  v.  5.  They  were  not 
alienated,  because  they  had  been  dedicileil  to  Ciod  ;  not  altered 
or  melted  down  for  the  new  work,  because  there  was  no  need  of 
tliem :  but  they  were  carefully  laid  up  as  monuments  of  antiquity; 
and,  probably,  as  many  of  the  vessels  as  were  fit  for  use  were  sti!! 
used. 

4.  This  was  done  with  great  joy.  They  kept  a  holy  feast  upon 
the  occasion,  (u.  6.)  and  sacrificed  sheep  and  oxen  uilhnvt  numcrr, 
v.O,     Note,  (  1 .)  The  cstablisliment  of  the  public  worshij)  of  C-od, 


Before  Chnsi  1004. 


II  CllliONKJLKS,   V,   VI. 


The  Temple  filled  wiih  Glury 


aivordiiiff  fo  liis  iiislitulion,  and  vvilli  llie  Uikciis  of  lii.s  presence, 
is.  and  ous'i'  '«  '"''.  ni:iller  cif  great  y>\  to  ;iny  penple.  (2.)  When 
ciiriU  is  fdrnicd  in  a  s  ):il,  the  law  wrillen  in  tlie  lieiirt,  tlie  nrii  of 
t\\r  covcnint  setlled  lliere,  so  llial  it  becomes  llie  temple  of  llic 
Ho'v  Ghost,  tliere  is  trne  satisfaetion  in  that  sonl.  (!J.)  \Vlmt<'ver 
we  have  tlie  comfort  of,  we  must,  liy  Iho  sairifiies  of  praise,  cive 
God  the  slorv  of,  and  not  \te  straitened  therein  ;  for  iiilh  such 
sacytficcs  God  in  u-vll  pleased.  If  God  favour  ns  with  his  ))resence, 
we  must  honour  him  with  our  services,  (he  best  we  have. 

li.  And  it  came  to  pass,  when  tlie  priests  were 
come  out  of  the  iioly  place:  ffor  all  tiie  priests 
ti'iat  were  present  were  sanclificd,  and  did  not 
then  wait  l)y  conrse  :  12.  Also  the  Levites  irhich 
vere  the  singers,  all  of  Ihem  of  Asaph,  of  Heinan, 
of  .Fednthnn,  with  their  sons  and  their  brethren, 
heinir  arrayed  in  wiiite  linen,  having  cymhals  and 
psalteries  and  harps,  stood  at  the  east  end  of  t!ie 
altar,  -and  with  them  an  htindred  and  twenty 
priests  sounding  witli  1rnni])ets:)  13.  It  came 
even  to  pass,  as  the  trumpeters  and  singers  icere  as 
one,  to  make  one  somid  to  be  heard  in  praising 
and  thanking  the  Lord;  and  when  they  lifted  up 
their  voice  wilh  the  tnimpets  and  cymbals  and 
instruments  of  music,  and  praised  the  Lord, 
sdijins:.  For  he  is  good  ;  for  his  mercy  endnreth  for 
ever:  that  titen  tlie  iiouse  was  filled  with  a  cloud, 
even  the  house  of  the  Lord;  14.  So  that  tlie 
priests  could  not  stand  to  minister  by  reason  of 
ihe  cloud  :  for  the  glory  of  tlie  Lord  had  filled  llie 
house  of  God. 

Solomon,  and  the  elders  of  Israel,  had  done  what  they  could 
to  grace  Ihe  solemnity  of  tlie  introdiiclion  of  the  ark  ;  i)ut  God, 
bv  letitifving  his  acce])tance  of  what  they  did,  put  the  greatest 
tiononr  upon  it.  The  cloud  of  !i'"''.V  •''''*  filled  the  house, 
heantified  it  more  than  all  the  sold  with  which  it  was  overlaid,  or 
the  precious  stones  with  which  it  was  ojarnished  ;  and  yet  that  was 
no  clorv,  in  comparison  with  the  glory  of  the  gospel-dispensation, 
2  Cor.  3. 8.  .10.     Observe, 

I.  How  God  took  possession  of  the  temple;  he  filled  it  with  a 
cloud,  I.'.  13.  1.  Thus  he  signified  his  acceptance  of  this  temple 
to  be  Ihe  same  to  bini  that  the  tabernacle  of  Moses  was,  and 
assured  them  that  he  would  be  the  same  in  it;  for  it  was  by  a  cloud 
that  he  made  his  public  entry  into  that,  Exod.40.  34.  2.  Thus 
he  considered  the  weakness  and  infirmily  of  tliose  to  whom  he 
manifested  himself,  who  couW  not  bear  Ihe  dazzling  lustre  of  the 
divine  lisht,  it  would  have  overpowered  them ;  he  therefore 
spreads  a  cloud  vpnii  if.  Job,  26.9.  Christ  revealed  things  unto 
his  disciples  as  thev  were  able  to  bear  Ihem,  and  in  parables, 
which  v\  rapped  up  divine  tliinas  as  in  a  cloud.  3.  Thus  he  would 
affect  all  that  worsbip[)ed  in  his  courts  with  holy  reverence  and 
fear.  Christ's  disciples  were  afraid  when  they  entered  into  a  cloud, 
Luke. !).  34.  4.  Thus  he  would  intiniate  the  darkness  of  that 
dispensation,  bv  reason  of  which  they  coidd  not  steadfastly  look 
to  Ihe  end  of  those  things  which  were  now  abolished,  2 Cor.  3.  13. 
II.  \N  ben  he  took  possession  of  it.  1.  When  the  priests  irere 
ro'iie  out  of  the  linly  place,  r.ll.  This  is  the  way  of  giving 
pc  ssessinn.  All  must  come  out,  that  the  rightful  owner  may  come 
in.  Would  we  have  God  dwell  in  our  hearts?  We  must  leave 
room  for  him;  let  everv  thing  else  give  wav.  We  are  here  told, 
Sha'.  upon  ihis  occasion  the  whole  familv  of  Ihe  priests  attended, 
BJid  not  anvoiie  pRrlicular  coiirse  ;  all  the  priests  that  uere  present 
tPi.-re  S'inrtified,  fc.  11.)  beiau«e  llirrc  wns  work  enounli  for  them 


all,  when  sucli  a  multitude  of  sacrifices  were  to  be  offered,  ati( 
because  it  was  fit   that   they  should   all  be  eye-witnesses  of   lli.'i 
solemnity,  and  receive  the  impressions  of  it.     2.  When  the  siuiifr^ 
and  musicians  praised  (iod,  then  tlic  house  was  filled  with  a  cloud. 
This  is  very  observable  ;   it  was  not  when   they  offered  sacrificis. 
but  when  they  sang  the  praises  of  God,  that  God  gave  them  llii< 
token  of  favour;  for  the  sacrifice  of  praise  pleaselh  the  Lord  bKl'e- 
than  that  of  an  ox  or  hiilloch,  Ps.  69.31.     All  the  singers  anit 
musicians  were  employed,  those  of  each  of  the  three  fandlies;  and, 
to  complete  Ihe  concert,  120  priests,   wilh  their  Irunipels,   joined 
with  thcni,  all  standing  at  the  ea.st  end  of  the  a'tar,  on   that  side 
of  Ihe  court  which   lay  oulmost  toward   ihe  people,   c.  12.      And 
when  this  part  of  Ihe  service  began,  the  glory  of  Ciod  appeared. 
Observe,     (I.)   It   was   when    they  were    uiiaidmous,   when   Ihey 
were  as  one,  to  make  one  sound.     The  Holy  Gbost  descended  on 
the  apostles,  when  tliev  met  wilh  one  accord,  Aits,  2.1.     Where 
unilv   is,    Ihe   Lord   connnands   the   blessing.      (2.)   It  was  when 
thev  were  lixelv  and  hearlv,  and  lifted  vp  their  voice  to  praise  the 
Lord.     Then  we  serve  (iod   acceptably,  when   we   are   fervent   in 
spirit,  serving  him.      (3.)  It  was  when  they  were,  in  their  praises, 
celebrating  the  everlasting  mercy  and  goodness  of  God.     As  there 
is  no  one  saving  ofleuer  repealed  in  scripture  than  this.  His  mercy 
endurelh  for  ercr,  (26  times  in  one  psalm,  Ps.  136.  and  often  else- 
where,) so  tliere  is  none  more  signally  owned  from  heaven;  for  it 
was  not  the  expression  of  some  rapturous  flights  that  the  priests 
were  singing  when  the  glorv  of  God  appeared,  but  this  plain  sons:, 
He  is  good,  and  his  mercy  cndureth  for  ever.     This  should  endear 
those  words  to  us.    God's  goodness  is  his  glory,  and  he  is  pleased 
when  we  give  him  the  glory  of  it. 

III.  What  was  the  effect  of  it.  The  priests  ihemselees  could 
not  stand  to  minister,  hy  reason  of  the  cloud,  (i?.  14.)  which,  as  it 
was  an  evidence  that  the  law  made  men  priests  that  had  infirmity, 
so  (as  Bishop  Patrick  observes)  it  was  a  plain  intimation  that  the 
Levilical  priesthood  should  cease,  and  stand  no  longer  to  minister, 
when  the  Messiah  should  come,  in  whom  the  fulness  of  the  God- 
head should  direll  bodily.  In  him  the  glory  of  God  dwelt  among 
us,  but  covered  with  a  cloud.  The  Word  was  made  flesh  ;  and 
when  he  comes  to  his  temple,  like  a  refiner's  fire,  who  may  abidt 
the  day  of  his  coining?  \\u\  ivho  shall  stand  uheti  he  appearcth! 
Mai.  3.  i;  2. 

CHAP.  VL 

The  glorii  of  tlie  Lord,  in  the  vehicle  «/  a  thick  cinud,  having  filled  the  hou  e 
u'Aii/i  Solomon  built,  hy  trhich  God  manifested  his  presence  there,  he  imme- 
diatchi  improves  the  opportunity,  and  addresses  himself  to  God,  as  a  God  now, 
in  a  peculiar  manner,  ni^h  at  hand.  I.  He  jnakes  a  solemn  declaration  of 
his  intention  in  huildins  this  house,  to  the  satisfaction  of  the  people,  and  tie 
honour  of  God,  both  which  he  blessed,  i\l..Il.  //.  He  makes  u  solemn 
prayer  to  God,  that  he  would  please  graciously  to  accept  and  ansiver  all  the 
prayers  that  should  be  made  in,  or  toward,  that  house,  r.  1 2  . .  42.  This  whole 
chapter  we  had  before,  wilh  very  little  variation,  (l  Kings,  b.  )2  .  .53.)  it 
which  it  may  not  be  amiss  here  to  look  back. 

1.  ry^HEN  said  Solomon,  The  Lord  hath  said 

J_    that  he  would  dwell  in  the  thick  darkness. 

2.  But  I  have  built  an  house  of  habitation  for  thee, 
and  a  place  for  thy  dwelling  for  ever.  3.  And  the 
king  turned  his  face,  and  blessed  the  whole 
congregation  of  Israel:  and  all  the  congregation 
of  Israel  stood.  4.  And  he  said,  Blessed  be  tiie 
Lord  God  of  Israel,  who  hath  with  his  hands 
fulfilled  that  which  he  spake  with  his  mouth  to 
my  father  David,  saying,  5.  Since  the  day  that  I 
iirought  forth  my  people  out  of  the  land  of  Egypt, 
I  chose  no  city  among  all  the  t.ibes  of  Israel  to 
build  an  house  in,  that  my  name  might  be  there; 
neither  chose  I   anv  man  to  be  a  ruler  over  mv 


Before  Christ  1004. 

people  Israel:  6.  But  I  have  chosen  Jerusalem, 
that  ray  name  might  be  there  ;  and  have  chosen 
David  to  be  over  my  people  Israel.  7.  Now  it 
was  in  the  heart  of  David  my  father  to  build  an 
house  for  the  name  of  the  Lord  God  of  Israel. 
8.  But  the  Lord  said  to  David  my  father,  Foras- 
much as  it  was  in  thine  heart  to  build  an  house  for 
my  name,  thou  didst  well  in  that  it  was  in  thine 
lieart:  9.  Notwithstanding  thou  shalt  not  build 
the  house;  but  thy  son  which  shall  come  forth  out 
of  thy  loins,  he  shall  build  the  house  for  my  name. 
]0.  The  Lord  therefore  hath  performed  his  word 
that  he  hath  spoken  :  for  I  am  risen  up  in  the 
room  of  David  my  father,  and  am  set  on  the  throne 
of  Israel,  as  the  Lord  promised,  and  have  built  the 
house  for  the  name  of  the  Lord  God  of  Israel. 
1  1.  And  in  it  have  I  put  the  ark,  wherein  is  the 
covenant  of  the  Lord,  that  he  made  with  the 
children  of  Israel. 

It  is  of  £;reat  consequence,  in  all  our  relio;ious  actions,  that  we 
design  well,  and  that  our  eye  he  single.  If  Solomon  had  built  this 
temple  in  the  pride  of  his  heart,  as  Ahasuerus  made  his  feast,  onlv 
to  s/wir  the  liclies  of  his  kingdom,  and  the  honour  of  his  majesty, 
it  would  not  iiave  turned  at  all  to  his  account.  But  he  here 
declares  upon  what  inducements  he  undertook  it,  and  thev  are 
»uch  as  not  on Iv  justify,  but  magnify,  the  undertaking. 

1.  He  did  it  for  the  glory  and  honour  of  God;  this  was  liis 
liighest  and  ulfimate  end  in  it.  It  was  for  the  name  of  the  Lord 
God  of  Israel,  {v.  10.)  to  be  a  house  of  habitation  for  him,  v.  2. 
He  has  indeed,  as  to  ns,  made  darkriess  his  pavilion;  {v.\.)  but 
let  this  house  be  the  residence  of  that  darkness;  for  it  is  in  the 
ujjper  world  thai  he  dwells  in  light,  such  as  no  eye  can  approach. 

2.  He  did  it  in  compliance  with  the  choice  God  had  been  pleased 
to  n)ake  of  Jern.salem,  to  be  the  city  in  which  he  would  record  his 
name;  (v.G.)  I  liace  chosen  Jerusalem.  A  great  many  stately 
buildings  there  were  in  Jerusalem  for  the  king,  his  princes,  and 
the  royal  family.  If  God  choose  that  place,  it  is  fit  that  there  he 
a  building  for  him,  which  may  excel  all  the  rest.  Were  men  thus 
honoured  there,  let  God  be  thus  honoured. 

:).  He  (lid  it  in  pursuance  of  his  fathers  good  inleutions,  which 
he  never  had  an  opportunity  to  p'lt  in  execuiion.  It  was  in  the 
heart  of  David  my  father  to  build  a  house  for  God;  the  project  was 
his,  he  it  known,  to  his  honour,  {v.  7.)  and  God  approved  of  it, 
though  he  permitted  him  not  to  put  it  in  execution  ;  {u.  ?>A  Thou 
ilidst  veil  that  it  was  in  thine  heart.  Temple-work  is  often  thus 
ilone;  one  sows,  and  another  reaps  ;  (John,  4.  37,  38.) one  age  begins 
that  which  the  next  brings  to  perfection  ;  and  let  not  the  wisest  of 
men  think  it  any  disparagement  to  them,  to  pursue  the  good 
designs  which  those  that  went  before  them  have  laid,  and  to 
build  upon  their  foundation.  Every  good  ))iece  is  not  an  original. 
4.  He  did  it  in  perfornmiice  of  the  word  which  God  had  spoken, 
♦iod  had  said.  Thy  son  shall  build  the  house  for  my  name;  and 
l)w  he  had  done  it,  u.  9, 10.  The  service  was  appointed  him, 
»:id  the  honour  of  it  designed  him,  by  the  divine  promise  :  so  that 
i\e  did  not  do  it  of  his  own  head,  but  was  called  of  God  to  do  it. 
It  is  fit  that  he  who  appoints  the  work  should  have  the  appointing 
of  the  workmen  ;  and  those  may  go  on  in  their  work  with  great 
satisfaction,  who  see  their  call  to  it  clear. 

12.  And  he  stood  before  the  altar  of  the  Lord 
in  the  presence  of  all  the  cong-reiz;ation  of  Israel, 
and  spread  forth  his  hands:  1.3.  For  Solomon  had 
ma(l*>  H  brazen  scaffold,  of  five  cubits  lonu",  and  five 


II  CHRON1CLL6,   VI. 


Solomon's  Prayer  to  God. 


cubits  broad,  and  three  cubits  high,  and  had  set  il 
in  the  midst  of  the  court,  and  upon  it  he  stood,  and 
kneeled  down  upon  his  knees  before  all  the  congre- 
gation of  Israel,  and  spread  forth  his  hands  toward 
heaven,  14.  And  said,  O  Lord  God  of  Israel, 
there  is  no  God  like  thee  in  the  heaven,  nor  in  the 
earth;  which  keepest  covenant,  and  shewest  mercy 
unto  thy  servants,  that  walk  before  thee  with  all 
their  hearts:  15.  Thou  which  hast  kept  with  thy 
servant  David  my  father  that  which  thou  hast 
promised  him  ;  and  spakest  with  thy  mouth,  and 
hast  fulfilled  it  with  thine  hand,  as  it  is  this  day. 

16.  Now  therefore,  O  Lord  God  of  Israel,  keep  with 
thy  servant  David  my  father  that  which  thou  hast 
promised  him,  saying.  There  shall  not  fail  thee  a 
man  in  my  sight  to  sit  upon  the  throne  of  Israel; 
yet  so  that  thy  children  take  heed  to  their  way  to 
walk  in  my  law,  as  thou  hast  walked  before  me. 

17.  Now  then,  O  Lord  God  of  Israel,  let  thy 
word  be  verified,  which  thou  hast  spoken  unto  thy 
servant  David.  18.  But  will  God  in  very  deed 
dwell  with  men  on  the  earth?  behold,  heaven  and 
the  heaven  of  heavens  cannot  contain  thee ;  how 
much  less  this  house  which  I  have  built!  19.  Have 
respect  therefore  to  the  prayer  of  thy  servant,  and 
to  his  supplication,  O  Lord  my  God,  to  hearken 
unto  the  cry  and  the  prayer  which  thy  servant 
prayeth  before  thee:  20.  That  thine  eyes  may 
be  open  upon  this  house  day  and  night,  upon  the 
place  whereof  thou  hast  said  that  thou  wouldest 
put  thy  name  there;  to  hearken  unto  the  prayer 
which  thy  servant  prayelh  toward  this  place. 
'21.  Hearken  therefore  unto  tiie  supplications  of 
thy  servant,  and  of  thy  people  Israel,  which  they 
shall  tnake  toward  this  place:  hear  thou  from  thy 
dwelling-place,  even  from  heaven;  and  when  thou 
hearest,  forgive.  22.  If  a  man  sin  against  his 
neighbour,  and  an  oath  be  laid  upon  him  to  make 
him  swear,  and  the  oath  come  before  thine  altar  in 
this  house;  23.  Then  hear  thou  from  heaven,  and 
do,  and  judge  thy  servants,  by  rerpiiting  the  wicked, 
!)y  recompensing  his  way  upon  his  own  head;  and 
by  justifying  the  righteous,  by  giving  hitn  according 
to  his  righteousness.  24.  And  if  thy  people  Israel 
be  put  to  the  worse  before  the  enemy,  because 
they  have  sinned  against  thee;  and  shall  return  and 
confess  thy  name,  and  pray  and  make  supplication 
before  thee  in  this  house  ;  25.  Then  hear  thou 
from  the  heavens,  and  forgive  the  sin  of  thy  people 
Israel,  and  bring  them  again  unto  the  land  which 
thou  gavest  to  them  and  to  their  fathers.  2(3.  When 
the  heaven  is  shut  up,  and  there  is  no  rain,  because 
they  have  sinned  against  thee;  yet  if  they  pray 
toward  this  place,  and  confess  thy  name,  and 
turn  from  their  sin,  when  thou  dost  afflict  them; 
27.  I'hen  hear  liioit   from   heaven,  and  forgive  the 


Cefore  Clu-ist  1004.  H  CiiliON 

sin  ol  tliy  scrvanls,  and  of  tliy  |)eo])le  Israi-l,  wlic:;'' 
llion  hast  laiiglit  tliein  tlie  good  way,  wliereiu  tiii'. 
slioiild  walk;  aiul  send  rain  npon  thy  land,  whi,  !i 
thoM  liast  iii\tMi  unto  lliy  people  for  an  inlieiilaiic  ■.  |J 
28.  If  lliere  be  deartli  in  the  land,  if  there  be  pesli- 
lence,  if  tliere  1)6  blasting,  or  mildew,  locusts,  or 
caterpillars;  if  their  enemies  besiesie  tliem  in  the 
cities  of  their  land  ;  whatsoever  sore  or  whatsoever 
sickness  there  be:  29.  T/ien  what  prayer  o?-  wliat 
supplication  soever  shall  be  made  of  any  man,  or 
of  all  thy  people  Israel,  when  every  one  sir.dl  know 
his  own  sore  and  his  own  grief,  and  shall  spread 
forth  his  hands  in  this  house:  30.  Then  hear  thou 
from  heaven  thy  dwelling-place,  and  forgive,  and 
render  unto  every  man  according  unto  all  his  ways, 
whose  heart  thou  knowest:  (for  thou  only  knowest 
the  hearts  of  the  ciiildren  of  men:)  .31.  That  they 
may  fear  thee,  to  walk  in  thy  ways,  so  long  as  I  hey 
live  in  the  land  which  thou  gavest  unto  our  fathers. 
32.  Moreover  concerning  the  stranger,  whicii  is 
not  of  thy  people  Israel,  but  is  come  from  a  far 
country  for  ihy  great  name's  sake,  and  thy  mighty 
hand,  and  thy  stretched  out  arm;  if  they  come 
and  pray  in  this  house  ;  33.  Tlien  hear  thou  from 
the  heavens,  even  from  tliy  dwelling-place,  and  do 
according  to  all  that  the  stranger  calleth  to  thee 
for:  that  all  people  of  t!ie  earth  may  know  thy 
name,  and  fear  thee,  as  dof/i  tliy  people  Israel, 
and  may  know  that  this  house  which  I  have  built 
is  called  by  thy  name.  34.  If  thy  people  go  out 
to  war  against  their  enemies  by  the  way  that  thou 
shalt  send  them,  and  they  pray  unto  thee  toward 
this  city  which  thou  hast  chosen,  and  the  house 
which  I  have  built  for  thy  name  ;  35.  Then  hear 
thou  from  the  heavens  their  prayer  and  their 
supplication,  and  maintain  their  cause.  36.  If 
they  sin  against  thee,  (for  there  is  no  man  which 
siuneth  not,)  and  thou  be  angry  with  them,  and 
deliver  them  over  before  their  enemies,  and  they 
carry  them  away  captives  unto  a  land  far  off  or 
near;  37.  Yet  ^y  they  bethink  themselves  in  the 
land  whither  they  are  carried  captive,  and  turn 
and  pray  unto  thee  in  the  land  of  tiieir  captivity, 
saying.  We  have  sinned,  we  have  done  amiss,  and 
have  dealt  wickedly  :  38.  If  they  return  to  thee 
with  all  their  heart  and  with  all  their  soul,  in  the 
iand  of  their  captivity,  whither  they  have  carried 
them  captives,  and  pray  toward  their  land,  which 
thou  gavest  unto  their  fathers,  and  loirard  the  city 
which  thou  hast  chosen,  and  toward  the  house 
which  I  have  built  for  thy  name:  39.  Then  hear 
Ihou  from  the  heavens,  even  from  thy  dweliing- 
\)lace,  their  prayer  and  their  supplications,  and 
maintain  their  cause,  and  forgive  thy  people  which 
lave  sinned  against  thee.  40.  Now,  my  God,  let, 
\  beseech  thee,  thine  eyes  be  open,  and  let  thine 
VOIm  m.  32 


.Solomon's  Prayer  to  God. 

ears  /;<?  altent  unto  the  prayer  that  is  made  in  this 
place.  41.  Now  therefore  arise,  O  Loud  God, 
into  Ihy  resting-place,  thou,  and  the  ark  of  tliy 
sirciiglh  :  let  thy  priests,  O  Lono  God,  be  clolluil 
with  salvation,  and  let  thy  saints  rejoice  in  ^iood- 
ness.  42.  ()  iiOiin  (iod,  linn  not  away  the  face 
of  thine  aiioiiiU'l  :  r;'.iiMi')Li-  the  mercies  of  David 
thy  ser\aiit. 

Solomon  li,T(l,  ill  lln-  foiv noiiig;  versrs,  sIsiiumI  and  scaled,  as  it 
were,  llie  det-d  of  dedu;ilion,  liywliiili  the  temple  was  ajipro- 
[iriiited  to  the  liononr  and  service  of  God.  Now  here  he  prays  the 
consecralion-|)raver,  Ijv  which  it  was  made  a  fiiiiire  of  Christ,  the 
great  Mediator,  ihroiiijh  whom  we  are  to  offer  all  our  pra\cis,  and 
to  expect  alt  Gort's  favours,  and  to  whom  we  are  to  have  an  eve  in 
every  thing  wherein  we  have  to  do  with  God. 

We  opened  the  particulars  of  this  prayer,  1  Kings  8.  and  there- 
fore shall  now  only  glean  up  some  few  passages  in  it  which  may  he 
the  proper  subjects  of  our  meditation. 

1.  Here  are  some  doctrinal  truths  occasionally  laid  down.     As, 

1.  That  the  God  of  Israel  is  a  Being  of  incouiparahle  perfection. 
We  cannot  describe  him;  but  this  we  linow,  there  is  noiif  like  liiin 
in  lieaven  or  in  earth,  v.  \A.  All  the  creatures  have  llieir  fel!:)w- 
cieatures,  but  the  Creator  has  not  his  peer.  Ho  is  infinitely  above 
all,  and  over  all,  God  blessed  for  ever.  2.  That  lie  is,  and  will 
be,  true  to  every  word  thai  he  has  spoken  ;  and  all  that  scrie  him 
in  sincerity  shall  certainlv  find  him  both  faithful  and  kind.  Those 
that  set  God  alwavs  before  them,  and  ualk  before  him  with  all 
their  hearts,  shall  find  him  as  good  as  his  word,  and  better;  he  will 
both  kee|)  covenant  with  them,  and  shew  mercy  to  them,  i'.  14. 
•i.  That  he  is  a  Being  infinite  and  immense,  whom  tlie  heaven,  and 
heaven  of  heavens,  cannot  contain,  and  to  whose  felicity  nolhing 
is  added  by  the  utmost  we  can  do  in  his  service,  n.  18.  He  is 
infiiiitelv  bevond  the  bounds  of  the  creation,  and  infinitely  above  the 
praises  of  all  intelligent  creatures.  4.  That  he,  and  lie  only,  kitowt 
the  hearts  of  the  children  of  men,  v.  30.  All  men's  thoughts,  aims, 
and  affections,  are  naked  and  open  before  him  ;  and,  however  the 
imaginations  and  intents  of  our  hearts  may  be  concealed  from  men, 
annels,  and  devils,  they  cannot  be  hid  from  God,  who  knows  not 
only  what  is  in  the  heart,  but  the  heart  itself,  and  all  the  heatings 
of  it.  5.  That  there  is  no  such  thing  as  a  sinless  perfection  to  be 
found  in  this  life;  (i>.  36.)  There  is  no  man  which  sinncth  not; 
nav,  which  doeth  good  and  sinneth  not;  so  he  writes,  agreeable  to 
what  he  here  says,  Eccl.  7.  20. 

H.  Here  arc  some  suppositions  or  cases  put,  which  are  to  l»e 
taken  notice  of.  1.  He  supposes  that  if  doubts  and  controversies 
arose  between  man  and  man,  boll)  sides  would  agree  to  appeal  to 
God,  and  lay  an  oath  ujion  the  person  whose  testimony  must 
decide  the  matter,  r.22.  The  religious  reverence  of  an  oath,  as  it 
was  ancient,  so,  it  may  be  presumed,  it  will  continue  as  long  as 
there  are  any  remains  of  conscience  and  right  reason  among  men. 

2.  He  supposes  that  though  Israel  enjoyed  a  profound  peace  and 
tranquillity,  troublesome  times  would  come.  He  did  not  think  (be 
mountain  of  their  prosperity  stood  so  strong,  but  that  it  might  be 
moved  ;  nav,  he  expected  sin  would  move  it.  3.  He  supposes  that 
those  who  tiad  not  called  upon  God  at  other  times,  yet,  in  their 
affliction,  would  seek  him  early  and  earnestly.  "  When  ti)cy  are 
in  distress,  they  will  confess  their  sins  and  confess  thy  name,  and 
make  supplication  to  thee."  Trouble  will  drive  those  to  God, 
who  liad  said  to  him.  Depart,  t;.24,26,  28.  4.  He  supposes  that 
strangers  would  come  from  afar  to  worship  the  God  of  Israel,  and 
to  pay  homage  to  him  ;  and  this  also  might  reasonably  be  expected, 
considering  what  worthless  things  the  gods  of  the  nations  were, 
and  what  proofs  the  (iod  of  Israel  had  given  of  his  being  Lord  of 
the  whole  earth. 

III.  Here  are  petitions  very  pertinent. 

1.  That  God  would  own  this  house,  and  have  an  eve  to  it,  as  tht 
place  of  which  he  said  that   he   would    put   his   name  there,  c.  20, 


Before  Christ  1004. 


II  CHIlOiNICLILS.   VI.  VII. 


God's  Answer,  bv  Fire 


He  coyld  not,  in  faith,  have  asked  God  to  shew  such  peculiar 
favour  to  this  iiouse  above  any  olher,  if  he  himself  hail  nut  said 
that  it  should  he  his  rest  forever.  The  prayer  that  will  speed, 
must  be  warranted  by  the  word.  »^e  iiriy  there/ore  willi  liurnhle 
confidence  prav  lo  God  to  be  well-pleased  with  us  in  Jesus  Christ, 
because  he  has  declared  himself  well-pleased  in  him;  7'/iis  is  my 
beloved  Son :  but  he  says  not  now  of  any  house,  "This  is  my 
"Ijeloved  place." 

2.  That  God  would  hear  and  accept  the  prayers  wliich  should 
be  made  in,  or  toward,  that  place,  t).2l.  He  asks  not  that  God 
should  help  them,  whether  tliey  prayed  for  themselves  or  no,  but 
that  God  would  help  them,  in  answer  to  their  prayers.  Even 
Christ's  intercessions  do  not  supersede,  but  encourage,  our  sup- 
plications. He  prays  that  (iod  would  hear  from  his  dwelling- 
place,  even  from  heaven;  that  is  his  dwelling-place  still;  not 
this  temple  ;  and  thence  help  must  come.  When  thou  licaiesl, 
fnryivc.  Note,  The  forgiveness  of  one  sin  is  that  which  makes 
way  for  all  the  other  answers  to  our  prayers,  Ri;iiioi-endo  prohi- 
0c7ts — Tlie  ecil  ukich  it  diii'rs  away,  it  keeps  away. 

3.  That  God  would  give  judgment  according  to  equity,  upon  all 
the  ap|)eals  that  should  be  made  to  him,  u.23,  30.  This  we  may, 
in  faith,  prav  for,  for  we  are  sure  it  shall  be  done.  God  sitte'li 
on  the  throne,  judging  right. 

4.  That  God  would  return  in  mercy  to  his  people,  when  they 
repented  and  reformed,  .and  sought  unto  liiu),  i'.  25,  27,  38,  39. 
This  we  also  mav,  in  faith,  prav  for,  Iniilding  upon  the  repeated 
declarations  Goii  has  made  of  his  readiness  to  accept  penitents. 

5.  That  God  would  bid  the  strangers  welcome  to  this  house, 
and  answer  their  prayers;  ([).  33.)  for  if  there  be  in  duty,  why 
should  there  not  be  in  privilege,  one  law  for  the  stranger,  and  one 
born  in  the  laud,  Lev.  21.  22. 

(J.  That  God  would,  upon  all  occasions,  own  and  plead  the 
cause  of  his  people  Israel,  against  all  the  opposers  of  it,  (v.'.io.) 
niaintaiii  their  came;  and  again,  r.  39.  If  they  be  the  Israel  of 
God,  their  cause  is  the  cause  of  God,  and  he  will  espouse  it. 

Lastly,  He  concludes  this  jiraver  with  some  expressions  which 
ho  had  learned  of  his  good  father,  and  borrowed  from  one  of  his 
psalms.  We  had  them  not  in  the  Kings,  but  here  we  have  them, 
1.41,  42.  The  whole  word  of  God  is  of  use  to  direct  us  in  |)raver; 
and  how  can  we  express  ourselves  in  better  language  to  God,  than 
that  of  his  own  Spirit?  But  these  words  were  of  use,  in  a  special 
manner,  to  direct  Solomon,  because  tliev  had  reference  to  tiiis  very 
work  that  he  was  now  doing.  We  liave  tliem,  Ps.  132.  8.  .10. 
He  prays,  (i'.  41.)  (1.)  That  God  would  take  possession  of  the 
temple,  and  keep  possession  ;  that  he  would  make  it  his  resting- 
place.  ■  Thou  and  the.  ark  ;  what  will  the  ark  do,  without  the  God 
of  the  ark  ?  Ordinances,  without  the  God  of  the  ordinances  ? 
(2.)  That  he  would  make  the  ministers  of  the  temple  public 
blessings,  clothe  them  with  salvation,  that  is,  not  only  save  them, 
but  make  them  instrumental  to  save  others,  by  offering  the 
sacrifices  of  righteousness.  (3.)  That  the  service  of  the  temjile 
might  turn  abundantly  to  the  joy  and  satisfaction  of  all  the  Lord's 
peojile.  Let  tliy  saints  rejoice  in  goodness,  that  is,  in  the  t/oodncss 
of  thy  house,  Ps.  6-3.  4.  Let  all  that  come  hither  to  worship,  like 
the  Luuuch,  go  away  rejoicing.  He  pleads  two  things,  v. 42. 
[1.]  His  own  relation  to  (iod:  "  Turn  not  away  the  face  of  thine 
anointed.  Lord,  thou  hast  appointed  me  to  be  king,  and  wilt  not 
thou  own  nic  ?"  [2.]  God's  covenant  with  his  father  :  Remember 
the  mercies  of  Ducid  thy  servant.  The  piety  of  David  toward 
God,  so  some  understand  it,  so  the  word  sometimes  signifies,  his 
pious  care  of  the  ark,  and  concern  for  it.  See  Ps.  132.1,  2,  &c. 
Or,  tlie  promises  of  God  to  David,  which  were  mercies  to  him,  his 
{?reat  support  and  comfort  in  all  his  troubles.  We  may  plead,  as 
Solomon  does  here,  with  an  eye  to  Christ.  Wo  deservti  that  God 
should  turn  away  our  face,  that  he  should  reject  us  and  our 
prayers ;  but  we  come  in  the  name  of  tlie  Lord  Jesus,  thine 
anointed,  thy  Messiah,  so  tlie  word  is;  thy  Christ,  so  the  LXX. 
Him  thou  hearest  always,  and  wilt  never  turn  away  his  face.  We 
hp're  no  righteousness  of  our  own  to  plead,  but,  Lord,  remember 
tta  mejciit  of  David   thy  servant.       Christ   is    God's   Servant, 


(Isa.  42. 1.)  and  is  called  David,  Hos.  3.  5.  Lord,  remember  his 
mercies,  and  accept  of  us  on  the  account  of  tliem.  Remember  his 
tender  concern  for  his  Father's  honour,  and  man's  salvation,  and 
what  he  did  and  suffered  from  that  i)rinciple.  Remember  the 
promises  of  the  everlasting  covenant,  v  hich  free  grace  has  made 
to  us  in  Christ,  and  which  are  called  t/ic  sure  mercies  of  David, 
Isa.  55. 3.  and  Acts,  13.34.  This  must  be  all  our  desire,  and 
all  our  hope,  all  our  prayer,  and  all  our  plea,  for  it  is  ail  our 
salvation. 


CHAP.  VII. 

In  this  chajfter  tee  have  God's  nnsiref  to  Solomoii^s  prnjjt'r.  I.  Itn  public 
answer  by  /ire  from  heaven,  which  consumed  the  sacrifices,  (r.  1.)  with  which 
the  jiriests  and  peojile  were  mucli  affecled,  r.'i,'i.  By  that  token  of  (iod's 
aeccidance,  they  were  encoitrai^ed  to  continue  the  solenaiitie^  of  the  feast  fer 
fourteen  days,  and  Solomon  was  encouraged  to  pursue  alt  his  desifins  for  the 
honour  of  (iod,  r.  4..  It.  //.  His  private  answer  hy  tcord  of  mouth,  in  a 
dvtam  or  vision  of  the  tiiglit,  v.  12.  .22.  Most  of  these  things  we  had  he/ore, 
1  Kiiii's,  S.  and  9. 


1.  I^JOW   wlieii  Solomon   hacl    made  an  end   cil 
1^     praying,  the  fire  came  down  from  iieaveii, 

and   consnmed   liie  linrnt-offeriii;;  and   the   sacri- 
fices; and   the  glory  of   the  Lord  filled    the   house. 

2.  And  the  ])riests  could  not  enter  into  the  house  of 
the  LoKi3,  ijecause  the  glory  of  ihe  Lord  iiad  filled 
the  Loitu's  house.  3.  And  when  all  the  children 
of  I.srael  saw  how  the  fire  came  down,  and  tlie  glory 
of  tlie  Lord  upon  tlie  house,  they  l)Owed  themselves 
with  their  faces  to  the  ground  upon  the  pavement, 
and  worshipped,  and  praised  the  Lord,  saying. 
For  he  is  good  ;  for  his  mercy  enditrel/i  for  ever. 
4.  Then  the  king  and  all  the  people  offered  sacri- 
fices before  tlie  Lord.  5.  And  king  Solomon  offered 
a  sacrifice  of  twenty  and  two  thousand  o.\en,  and 
an  hundred  and  twenty  thousand  sheep  :  so  the 
king  and  all  the  people  dedicated  the  iiou.se  of 
God.  6.  And  the  priests  waited  on  their  offices  : 
the  Levites  also  with  instruments  of  music  of  the 
Lord,  which  David  the  king  had  made  to  praise 
the  Lord,  because  his  mercy  eiichireth  for  ever, 
when  David  praised  by  their  ministry ;  and  the 
priests  sounded  trumpets  before  them,  and  all 
Israel  stood  7.  Moreover  Solomon  hallowed  the 
middle  of  the  court  that  uas  before  the  house  of 
the  Lord:  for  there  he  offered  burnt-offerings,  and 
the  fat  of  the  peace-offerings,  becau.se  the  brazen 
altar  which  Solomon  had  made  was  not  able  to 
receive  the  burnt-offerings,  and  the  ineat-offerings, 
and  the  fat.  8.  Also  at  the  same  time  Solomon 
kept  the  feast  seven  days,  and  all  Israel  with  iiim, 
a  very  great  congregation,  from  the  entering  in  of 
Hamalh  unto  the  river  of  Egypt.  9.  And  in  the 
eighth  day  they  made  a  solemn  assembly  :  for 
they  ke])t  the  dedication  of  the  altar  seven  days, 
and  the  feast  seven  days.  10.  And  on  the  three 
and  twentieth  day  of  the  seventh  month  he  sent 
the  people  away  into  their  tents,  glad  and  merry  in 
heart  for  the  goodness  that  the  Lord  had  shewed 
unto  David,  and  to  Solomon,  and  to  Israel  his  peo- 


Before  Christ  1004.  II  CIIROISICi  ES.   VII. 

pie.  II.  Thus  Solomon  finished  tl)e  honsc  of  the 
Lord,  and  the  king's  house:  and  all  that  came  into 
Solomon's  iieart  to  make  in  the  house  of  the  Lord, 
and  in  iiis  own  house,  he  prosperously  effected. 


God's  Promises  and  ThreaKs, 


'  cf  a  pooplp  lea()  in  it.  The  sacrifices  weie  so  iininerons,  that  lh« 
alliii-  <(Milil  not  con t;i ill  llieiii  all;  Imt,  rallicr  lliaii  anv  of  llieiu 
should  he  tinned  tiack,  (llioiigh  we  niav  suppose  the  liluoil  of  llieiii 
all  was  sprinkled  upon  the  altar,)  the  flesh  of  the  liiiriit-offeiiiigs. 


Here  is, 

I.  The  gracious  return  which  God  itntnediately  made  to  Solo- 
Dion's  prayer.  The/ire  came  down  frnm  heaven,  and  coiis7tiiicd  ikr 
(acii/iee,  v.  1.  In  this  wav,  God  testified  his  acceptance  of  Moses, 
(Lev.9.24.)  of  Gideon,  (Judo.  6. -21.)  of  David,  (1  Chron.  21 .  2(5.) 
of  Elijah;  (1  Kiii<;s,18.  38.)  and,  in  general,  to  accept  the  burut- 
sacrifice,  is,  in  the  Hebrew  phrase,  to  turn  it  to  ashes,  Ps.  20. :?. 
The  fire  came  down  here,  not  upon  the  killing  of  the  sacrifices, 
but  the  praying  of  the  prayer.  This  fire  intiinaled  that  God  was, 
1.  Glorious  in  himself;  for  oh;-  God  is  a  consuming  Fire,  terrible 
even  in  his  holy  places.  This  fire  breaking  forth  (as  it  is  pro- 
bable) out  of  the  thick  darkness,  made  it  the  more  terrible,  as 
on  mount  Sinai,  Exod.  24. 16, 17.  The  sinners  in  Zion  had  reason 
to  be  afraid  at  this  sight,  and  to  say.  Who  among  vs  shall  dwell 
near  this  devouring  fire ^  Isa.33.14.  And  yet,  2.  Gracious  to 
Israel;  for  this  fire,  which  niis;ht  justly  have  consumed  them, 
fastened  upon  the  sacrifice  which  was  offered  in  their  slead,  and 
consumed  that;  bv  which  God  signified  to  them,  that  he  accepted 
their  offerings,  and  tliat  his  aiitier  was  turned  away  from  them. 
Let  us  apply  this,  (  1 .)  To  the  siifferinsrs  of  Christ  ;  w  heii  it  pleased 
the  Lord  to  bruise  him,  and  put  him  to  nrjef,  in  that  he  shewed 
his  good-will  to  men,  ha\iiig  laid  on  him  the  iniquity  of  all.  His 
death  was  our  life,  and  he  was  made  sin  and  a  curse,  that  we  might 
inherit  rigbleoiisnc'^s  and  a  blessiim'.  That  sacrifice  was  consumed, 
that  we  niii;lit  escape:  Here  am  /,  lei  these  go  airay.  (2.)  To 
the  sanclification  of  the  Spirit,  who  desieiids  like  fire,  burning  up 
our  lusts  and  corruptions,  those  beasts  that  must  be  sacrificed,  or 
we  are  undone  ;  and  Uindiini;  in  our  souls  a  holy  fire  of  pious  and 
devout  affections,  always  to  be  kept  burning  on  the  altar  of  the 
heart.  The  surest  evidence  of  God's  acceptance  of  luir  prayers,  is 
the  descent  of  this  bolv  fire  upon  us;  Did  not  onr  hearts  bnrn 
within  vs .'  L'lke,  24. 32.  As  a  further  evidence  that  God  accepted 
Solomon's  prayer,  still  the  glory  of  the  Lord  filled  the  house.  The 
heart  that  is  tlius  filled  with  a  holv  awe  and  reverence  of  the 
divine  glorv,  in  consequence  of  Goil's  manifesting  himself  in  his 
greatness,  and  (which  is  no  less  his  glory)  in  his  goodness,  is 
thereby  owned  as  a  living  tenqile. 

II.  The  grateful  return   made  to  God  for  this  gracious  token  of 
his  favour. 

1.  The   people  ivnrshipped  and  praised  God,  w.  3.     When   thev 
saw  the  fire  of  God  come  down  from  heaven  thus,  they  did  not  run 
away  affrighted,  but  kept  their  ground  in  the  courts  of  the  Lord, 
and  took  occasion  from  it,  (l.)AVith  reverence  to  adore  the  glory 
of  God  ;   they  boired  their  faces  to   the  ground,  and  worshipped, 
thus  eNpressing  their  awful  dread   of  the  Divine   Majesty,  their 
cheerful   submission  to   the   Divine  -Authority,  and  the  sense   they 
had  of  their  own  unworlhiness  to  come   into  God's  presence,  and 
tlieir  inability  to  stand  before  the  power  of  his  wralh.     (2.)  With 
thankfulness  to  acknowledge  the  goodness  of  God  ;   even  then  when 
the  fire  of  the  Lord  came  down,  they  praised  him,  saying.   He  is 
gnod.  for  his  mercy  endnreth  for  ever.  That  is  a  song  never  out  of 
season,  and  for  which  our  hearts  and  tongues  should  be  never  out 
of  liine.   However  it  be,  yet  God  is  good.   When  he  manifests  him- 
self as  a  consuming  Fire  to  sinners,  his  people  can  rejoice  in  him  as 
their  Light.     Nay,  they  had    reason   to  say  that  in  this  God  was 
good  ;  ft  is  of  the  Lord's  mercies  that  we  are  not  consumed,  but  the 
sacrifice  in  our  stead,  for  which  we  are  bound  to  be  very  thankful. 
2.  The  king  and  all  tlie  people  offered  sacrifices  in  abundance, 
I'.  4,  .5.       With    these    they   feasted   this    holv   fire,   and    bade  it 
welcome   to  the   altar.     They  had   offered   sacrifices  before,   but 
now   they  increased  them.      Note,  The  tokens  of  God's  favour  to 
MS  stiould    enlarge  our    hearts  in    his  service,    and   make   us  to 
iibi  uiid  therein   more  and  more.     The  king's  eyample  stirred  up 
the  people.    Good  work  is  then  likely  to  go  on,  when  the  Ir alcrs 


and  the  fat  of  the  peace-offerings,  were  burnt  in  the  iiiidnt  of  tlie 
court,  (v.  7.)  which  Solomon  either  hallowed  for  thai  service,  or  lial- 
lovveil  by  it.     Ill  case  of  necessity,  the  pavement  iniiht  be  an  altar. 

3.  The  priests  did  their  part,  they  wailed  on  their  offices  ;  and 
the  singers  and  musicians  on  theirs,  (c.G.)  wilh  the  instrnmeiits 
that  David  made,  and  the  hymn  that  Dniid  htul  put  into  tin  ir 
hand,  as  some  think  it  may  be  read,  meaning  that,  1  Cliroii.  IC.  7. 
Or,  as  we  read  it,  when  David  praised  by  their  ministry.  He 
employed,  directed,  and  encouraged,  them  in  this  work  of  praising 
(iod  ;  and  therefore  their  performances  were  accepted  as  his  act, 
and  he  is  said  to  praise  by  their  ministry. 

4. 1'he  wh(de  congregation  ex|)ressed  (lie  greatest  joy  and  satis- 
faction iniacinable.  They  kept  the  feast  of  the  dedication  of  the 
altar  seven  davs,  from  the  second  to  the  ninth  ;  the  tenth  day  was 
tlie  day  of  atonement,  when  they  were  to  afflict  their  souls  for  sin, 
and  Ihat  was  not  unseasonable  in  the  midst  of  tlieir  rejoicings;  on 
the  fifteenth  day  besan  the  feast  of  tabernacles,  which  continued  to 
the  twenty-second,  and  they  did  not  part  till  the  twenty-third.  We 
must  never  grudge  the  time  that  we  spend  in  the  worship  of  God, 
and  c< nunion  with  him;  nor  think  it  long,  or  grow  weary  of  it. 

5.  Solomon  went  on  in  his  work,  and  prosperously  effected  all 
he  desij-ned,  for  the  adorning  both  of  God's  house  and  his  own, 
v.W.  Those  that  beain  with  the  service  of  God  are  likelv  to 
go  on  successfully  in  their  own  affairs.  It  was  Solomon's  praise, 
that  what  he  undertook  he  went  through  with,  and  it  was  by  the 
grace  of  God  that  he  prospered  in  it. 

12.  And   the  Lord    appeared    to    Solomon  by 
night,  and  said  unto  him,  1  have  heard  thy  prayer, 
and   have  ciiosen  tliis  plac  e  to  myself  for  an  house 
of  sacrifice.     1.3.  If  I  sluit  up  heaven  that  there  be 
no  rain,  or  if  I  command  the  locusts  to  devour  the 
land,  Of' if  1  send   pestilence  among  my   people: 
14.  If  my  people,  wiiich  are  called   by  my  name, 
shall  huiuble  themselves,  and   pray,  and  seek  my 
face,  and  turn   from  their  wicked  ways;   then  will 
I  hear  from  heaven,  and  will  forgive  their  sin,  and 
will   heal  their  land.      15.  Now  mine  eyes  shall  be 
open,  and  luine  ears  attent  unto  the  prayer  l/iatis 
made  in  this  place.      10.  For  now   have  1  chosen 
and   sanctified   this  house,  that  my  name   may  be 
there  for  ever:  and  luine  eyes  and  mine  heart  shall 
be    there    perpetually.       17.  And   as    for  thee,  if 
thou   wilt  walk    before  me,   as  David   thy   father 
walked,  and  do  according  to  all  that  1  have  coin- 
maiided   thee,  and   shalt  observe  my   statutes  and 
my  judgments;    18.  Then  will  I  stablish  the  tluone 
of  thy   kingdom,   according  as  I  have  covenanted 
with  David  thy  father,  saying.   There  shall  not  fail 
thee  a  man  to  be  ruler  in  Israel.      19.  But  if  ye 
turn  away,  and  forsake  my  statutes  and   my  com- 
mandments,  which   I   have  set    before   you,    and 
shall  go  and  serve  other  gods,  and  worship  them; 
20.  Then  will  I  pluck  them  up  by  the  roots  out  of 
my  land  which  I  have  given  them;  and  thishou.se, 
which  I  have  sanctified   for  my  iiaiue,  will  1  c-.i'^*. 
out  of  my  sight,  and  will  make' it  lo  be  a  proverb 
and   a  by-word  among  all  nations.     21.  And  this 


Before  Christ  992. 


II  CHRONICLES,  VII,  VIII. 


Solomon's  Buildings 


house,  wliicli  is  liis'li,  shall  be  an  astonishment  to 
every  one  that  passeth  by  it;  so  tliat  he  shall  say, 
Why  hath  tlie  Lord  done  thus  unto  this  land,  and 
unto  tiiis  house?  22.  And  it  shall  he  answered, 
Because  they  forsook  the  Lord  God  of  their 
fatliers,  which  brouulit  them  forth  out  of  tlie  land 
of  E«ypt,  and  laid  hold  on  other  c,ods,  and  wor- 
shipped tliem,  and  served  tliem  :  therefore  hath 
lie  brought  all  this  evil  upon  them. 

That  GihI  accepted  Solomon's  prayer,  appeared  Ky  Ihe  fire  from 
heaven.  Biit  a  praver  may  l)e  accepted,  and  vet  not  an.sweiec)  in 
the  letter  of  it;  and  therefore  God  appeared  to  him  in  tlie  night, 
as  he  (lid  once  hefore,  (cA.  1.7.)  and  after  a  day  of  sacrifice  too,  as 
then:  and  gave  him  a  particular  answer  to  his  praver.  We  had 
the  substance  of  it  hefore,  1  Kings,  9.  2..  9. 

1.  He  promised  to  oun  this  house  ior  a  hniise  nf  sacrifice  to 
Israel,  and  a.  house  nf  prat/cr  for  all  people,  Isa.  56.  7.  i'.  12,  IG. 
My  name  shall  be  tliere  for  ever,  that  is,  "There  will  I  make 
myself  known,  and  tliere  will  I  he  called  upon." 

2.  He  proniiscd  to  answer  the  jirayers  of  his  people,  that  should 
at  any  time  he  made  in  that  place,  i'.13..15.  (1.)  National 
judgments  are  here  siip))ose(l ;  ((\  13.)  famine  and  pestilence.  Bv 
the  locusts  devouring  Ihe  land,  may  he  meant  enemies  asgree<lv  as 
locusts,  and  laying  all  waste.  (2.)  National  repentance,  prayer, 
and  reformation,  are  required,  r.  14.  God  expects  that  his  people, 
who  are  called  hv  his  name,  if  tliev  have  dishonoured  his  name  hv 
Iheir  iniquity,  should  honour  it  by  accepting  the  punishment  of 
their  inquity.  They  must  humhie  themselves  under  his  hand, 
must  pray  for  the  removal  of  the  judgment,  must  seek  the  face  and 
favour  of  God  ;  and  yet  all  this  w  ill  not  do,  unless  they  turn  from 
their  wicked  ways,  and  return  to  the  God  from  whom  they 
have  revolted.  (3.)  National  mercy  is  then  promised;  that 
God  will  forojve  their  sin,  which  brought  the  judgment  iqion 
them,  and  then  heal  their  land,  redress  all  their  grievances. 
Pardoning  mercy  makes  way  for  healing  mercy,  *Ps.  103. 3. 
lMat!h.9.  2. 

3.  He  promised  to  perpetuate  Solomon's  kingdom,  uiion  con- 
.lilion  that  he  persevered  in  his  duty,  v.  17,18.  If  he  hoped  for 
the  benefit  of  God's  covenant  with  David,  he  must  imitate  the 
example  of  David. 

Bill  he  sets  before  him  death  as  well  as  life,  Ihe  curse  as  well 
as  Ihe  blessins.  (1.)  He  supposes  it  possible  that  tliough  they  had 
this  leniple  built  to  Ihe  honour  of  God,  yet  Ihey  might  be  drawn 
nsiile  lo  worship  olher  gods,  ji. 19.  He  knew  Iheir  proneness  to 
liadisjiile  into  that  sin.  (2.)  He  threatens  it  as  certain,  that,  if 
Ihey  did  so,  it  would  certainly  be  the  ruin  of  bolli  church  and 
sl:iie.  [  1.]  It  would  be  Ihe  ruin  of  their  state,  v. 10.  "Though 
Ihiv  h;ive  taken  deep  root,  and  taken  root  long,  in  this  good  land, 
M't  I  will  pluck  lliem  up  by  ihe  roots,  extirpate  the  whole  nation, 
pliK  k  ihem  up  as  men  pluck  up  weeds  out  of  their  garden, 
whiih  are  llirown  to  the  dunghill."  [2.]  It  would  be  the  ruin 
of  Iheir  church.  This  sanctuary  would  be  no  sanctuary  to  them, 
to  protect  Ihem  from  the  judgments  of  God,  as  they  imagined, 
s:i\iii<ir.  The  temple  (if  the  Lnril  arc  u-e.,  Jer.  7.4.  "This  house, 
which  is  hi^h,  not  only  for  the  magnificence  of  its  structure,  but 
for  llie  d.'signed  ends  and  uses  of  it,  shall  be  an  astonishment,  it 
fli.dl  come  down  wcmderfully,  (Lam.  1.9.)  to  the  amazement  of 
nil  ihe  nei^libours." 


CHAP.  VIII. 

fit  thh  chapler  icf  arc  here  tnU\,  I.  What  cities  Snlmnn}i  built.  v.l..r>. 
11.  What  wnrkiiirn  .Sninmnn  imi>loyeil,  r.7..ir  .'".  What  care  he  took 
about  a  jiroper  xettliineiil  for  hi.i  irife,  v.  \'\.  IV.  What  a  ^■^od  methml  lie 
put  Ihe  l.miile-frn-iri:  in/..,  r.  12.  .m.  I'.  What  t<u:iini' he  hml  wit'i  foreigv 
coi.ntries,  e.  17,  1 


1.  A  ND  it  came  to  pass  at  the  end  M  twenty 
XSl.  years,  wlicrein  Solomon  had  built  th;; 
house  of  tlie  Lord,  and  his  own  house,  2.  TIr.i. 
the  cities  which  Hiirani  had  restored  to  Solop.ioii, 
Solomon  built  tliem,  and  caused  the  cliildren  oi 
Israel  to  dwell  there.  3.  And  Solomon  went  to 
Hamath-zobah,  and  prevailed  against  it.  4.  .And 
he  built  Tadmor  in  the  wilderness,  and  all  the 
store-cities,  which  he  built  in  Hamath.  5.  Also 
he  built  Beth-horon  .the  upper,  and  Beth-horon 
the  nether,  fenced  cities,  with  walls,  gates,  :ind 
bars;  6.  And  Baalath,  and  all  the  store-cities  that 
Solomon  had,  and  all  the  chariot-cities,  and  the 
cities  of  the  horsemen,  and  all  that  Solomon 
desired  to  build  in  Jerusalem,  and  in  Lebanon, 
and  throughout  all  the  land  of  his  dominion. 
7.  As  for  all  the  people  that  were  left  of  tlie 
Hittites,  and  the  Amorites,  and  the  Perizzites, 
and  tlie  Hivites,  and  the  Jebusites,  which  were 
not  of  Israel,  8.  J?Hf  of  their  children,  who  were 
left  after  them  in  the  land,  whom  the  children  of 
Israel  consumed  not,  Ihem  did  Solomon  make  to 
pay  tribute  until  this  day.  9.  But  of  the  children 
of  Israel  did  Solomon  make  no  servants  for  his 
work;  but  they  irere  men  of  war,  and  chief  of  his 
captains,  and  captains  of  his  chariots  and  iiorsetue;;. 
10.  And  these  ivere  the  chief  of  king  Solomon's 
officers,  even,  two  hundred  and  fifty,  tiiat  bare 
rule  over  the  people.  11.  And  Solomon  brought 
up  the  daughter  of  Pharaoh  out  of  the  city  of 
David  unto  tiie  house  that  he  had  built  for  her: 
for  lie  said.  My  wife  shall  not  dwell  in  the  house 
of  David  king  of  Israel,  because  the plttces  are  holy, 
whereunto  the  ark  of  the  Lord  hath  come. 


This  we  had,  1  Kings,  9. 10.  .24.  and  therefore  shall  only  ob- 
serve here, 

1.  Though  .Solomon  was  a  nian  ol  greai  learning  and  knowledge, 
yet  he  spent  his  days,  not  in  contemplation,  but  in  action,  not  in 
his  study,  but  in  his  country,  in  building  cities,  and  fortifying 
them  ;  in  a  time  of  peace  preparing  for  a  time  of  war,  which  is 
as  much  a  man's  business,  as  it  is  in  summer  to  provide  food  for 
winter. 

2.  As  he  was  a  man  of  business  himself,  and  did  not  consult  his 
own  ease,  .so  he  employed  a  great  many  hands,  kept  abundance 
of  people  to  work.  It  is  the  interest  of  a  state  by  all  means  pos- 
sible to  promote  and  encourage  industry,  and  to  keep  its  subjects 
from  idleness.  A  great  many  strangers  there  were  in  Israel,  many 
that  remained  of  Ihe  Canaaniles;  and  ihey  were  welcome  to  live 
there,  but  not  to  live  and  do  nothing.  The  men  of  Laisli,  whohad 
no  business,  were  an  easy  prey  to  the  invaders,  Judg.8.  17. 

3.  When  Solomon  had  beiiuu  willi  building  the  house  of  God, 
and  made  good  work  and  quick  work  of  that,  he  prospered  in  all 
his  undertakings,  so  that  he  hiiilt  all  that  he  desired  to  build,  v.  C. 
Those  who  have  a  genius  for  building,  find  ihat  one  object  draws 
on  anollier,  and  the  latter  must  aniciid  and  improve  the  former. 
Now  observe,  (1.)  How  the  Divine  Providence  gratified  even  Sa- 
lomon's humour,  and  gave  him  success,  not  only  in  all  that  he 
needed  to  build,  and  that  was  for  his  advantage  to  bnilil,  hut  in 
all  thnt  he  had  a  mind  to  build.     So  indulgent  a  Father  GoJ  i« 


Before  Christ  992. 


II  CHRONICLES,  VIII.  IX. 


Solomon's  Devotion. 


domelimes  to  the  innocent  desires  of  liis  cliiliireit  lliat  serve  him. 
Tlins  he  nieascil  Jacob  wi'h  that  promise,  ./owyj/i  shall  put  hi': 
hand  on  thine  eyes.  ('!.)  Solomon  knew  liow  to  set  lumiids  to  his 
desires.  He  was  none  of  them  that  eidari;e  tiiem  endlesslv,  :iii<l 
':an  never  he  satisfied,  but  itnew  wiien  to  draw  in;  for  be  finislird 
all  lie  desired,  and  then  he  desired  no  inon-:  he  did  not  sit  down 
and  fret  that  he  had  not  more  cities  to  build,  as  Alexander  did 
that  he  had  not  more  worlds  to  conquer,  Ilal).*2.5. 

4.  That  one  reason  wbv  Solomon  built  a  palace  on  purpose  for 
the  queen,  and  removed  her  and  her  court  to  it,  was,  Ijecause  he 
thoui^ht  it  bv  no  means  proper  that  she  should  direll  in  the  house 
of  Darid,  {v.W.)  considerini;  tliat  that  had  been  a  place  of  great 
pietv,  and  perhaps  her  house  was  a  place  of  ^reat  vanity.  She  was 
proselvted,  it  is  likely,  to  the  Jewish  religion;  but  it  is  a  question 
whether  all  her  servants  were.  Perhaps  they  liad  among  them 
tlie  idols  of  Egypt,  and  a  great  deal  of  profaneness  and  debauchery. 
Now,  though  Solomon  had  not  zeal  and  courage  enough  to  sup- 
press and  punish  what  was  amiss  there,  yet  he  so  far  consulted 
the  honour  of  his  father's  memory,  that  he  would  not  suffer  that 
place  to  be  thus  profaned,  where  the  ark  of  God  had  been,  and 
where  holy  David  had  praxed  many  a  good  prayer,  and  sunn 
many  a  sweet  psalm.  Not  tliat  all  the  places  where  the  ark  had 
been  were  so  holv,  as  never  to  be  put  to  a  common  use,  for  then 
the  houses  of  Abinadah  and  Obed-edom  must  have  been  so;  but, 
the  place  where  it  had  been  so  Ions;',  and  had  been  so  publiciv 
attended  on,  was  so  venerable,  that  it  was  not  fit  to  be  the  |ila(e 
of  so  much  '.;aietv,  not  to  snv  iniquity,  as  was  to  be  found,  I  fear, 
in  the  court  that  Pharaoh's  daughter  kept.  Note,  Between  things 
sacred  and  things  common  the  ancient  land-marks  ought  to  be 
kept  up.  It  was  an  outer  court  of  the  temple  that  was  the  cmnt 
oj  the  women. 

12.  Then  Solomon  offered  Imrnt-offerinos  unto 
the  Lord  oii  the  altar  of  the  Lord,  which  he  had 
bnilt  before  the  porch,  1.3.  Even  after  a  certain 
rate  every  day,  offerins;  accordino;  to  the  coniniand- 
ment  of  Moses,  on  the  sabbath.'?,  and  on  the  new 
moons,  and  on  the  soletnn  feasts,  three  times  in  the 
year,  even  in  the  feast  of  unleavened  bread,  aiifl  in 
the  feast  of  weeks,  and  in  the  feast  of  tabernacles. 
14.  And  he  appointed,  accordinj^  to  the  order  of 
David  his  father,  the  courses  of  the  piiests  to  their 
service,  and  the  Levites  to  their  charo-es.  to  praise 
and  minister  before  the  priests,  as  the  duty  of 
every  day  required  :  the  porters  also  by  their 
courses  at  every  sato:  for  so  had  David  tlie  man 
of  God  commanded.  15.  And  they  departed  not 
from  the  comtnandment  of  the  kino;  unto  the  priests 
and  Levites,  concernino;  any  matter,  or  concernim;- 
the  treasures.  16.  Now  all  the  work  of  Solomon 
was  prepared  unto  the  day  of  the  foundation  of 
the  house  of  the  Lord,  and  until  it  was  finislied. 
5'o  the  house  of  the  Lord  was  perfected.  17.  Then 
went  Solomon  to  Ezion-neber,  and  to  Eloth,  at  the 
sea-side  in  the  land  of  Edoin.  18.  And  Huram 
sent  him  by  the  hands  of  his  servants  ships,  and 
servants  tiiat  had  knowledge  of  the  sea;  and  they 
went  with  the  servants  of  Solomon  to  Ophir,  and 
look  thence  four  hundred  atul  fifty  talents  of  gold, 
Hnd  brought  tliem  to  king  Solomon. 

Here  is,  1.  Solomon's  devotion.     The  building  of  the  temple 
/.as  in  cnler  to  the  service  of  the  temple;  whatever  cost  he  was 


at  in  rearing  the  structure,  if  he  had  neglected  the  worship  that 
was  to  bo  performed  tlicrc,  it  would  all  have  been  to  no  pi,'r))ose. 
Assisting  lie  dcvcjtion  of  ollnrs  will  not  atone  for  our  own  mylcits. 
W'Ih'u  Solomon  had  built  llie  temple, 

;  1.)  He  kept  up  the  holy  sacrifices  there,  according  to  the  law 
o'  Aloses,  i.  12,  1:3.  In  vain  had  the  altar  been  built,  and  in  vain 
had  fire  cone  down  from  heaven,  if  sacrifices  had  not  bcr-n 
constantly  brought  as  the  food  of  that  altar,  and  the  fuel  of  tliat 
fire.  There  were  daily  sacrifices,  a  teituin  rule  eveii/  day,  as 
duly  as  the  day  came;  weekly  sacrifices  on  the  sabbath,  double 
to  what  was  offered  on  other  days;  monthly  sacrifices  on  the  new 
moons;  and  yearly  sacrifices  at  the  three  solemn  feasts.  Thev 
are  s|)iritual  sacrifices  that  are  now  required  of  us,  which  we  are 
to  bring  daily  and  weekly  ;  and  it  is  good  to  be  in  a  settled  method 
of  devotion. 

(•2.)  He  kept  up  the  holy  songs  there,  according  to  the  law 
oJ  David,  who  is  here  called  the  man  of  G'jd,  as  Moses  was, 
because  he  was  both  instructed  and  authorized  of  God  to  make 
these  establishments;  and  Solomon  took  care  to  see  them  observed, 
as  the  duty  of  every  day  required,  i'.  14.  Sidoinon,  llioni;li  a 
wise  and  great  man,  and  the  builder  of  the  temple,  did  not  attempt 
to  amend,  alter,  or  add  to,  v»!iat  the  man  of  God  had,  in  Ciod's 
name,  connnanded,  but  closely  adhered  to  that,  and  used  his 
authority  to  ha\e  tliat  duly  observed;  and  then  7ione  departed 
from  the  cnmiiiandment  of  the  king,  cotieerninr/  am/  matter,  i>.  1.5. 
He  observed  God's  laws,  and  then  all  obeyed  his  orders.  When 
the  service  of  the  temple  was  put  into  this  good  order,  tlien,  it  is 
said.  The  house  of  the  Lord  uas  perfected,  v. 10.  The  work  was 
the  main  matter,  not  the  place;  the  temple  was  unfiiushed  till  all 
this  was  done. 

2.  Snlomon's  merchandise.  He  did  himself  in  perion  visit  the 
sea-port  towns  of  Eloth  and  Ezinn-geber;  for  they  th;;t  deal  nrucli 
in  I  lie  world  will  find  it  their  interest,  as  far  as  they  can,  to  inspect 
their  affairs  themselves,  and  to  see  with  their  own  eyes,  r.  17. 
Canaan  was  a  rich  country,  and  yet  must  send  to  (Jpliir  for  "oM. 
rite  Israelites  were  a  wise  and  nnderstandina  people,  and  vet  must 
be  beholden  to  the  kins;  of  Tyre  for  men  that  had  huo}vled<ie  oj 
the  seas;  (r.l8.)  and  yet  Canaan  was  (iod's  peciiiiar  land,  and 
Israel  Ciod's  peculiar  peojde  :  which  teaches  us.  Ilia'  g;race,  and 
not  gold,  is  the  best  riches;  and  accpiaintance  with  <iod,aiid  hi? 
law,  not  with  arts  and  sciences,  the  best  kiiouled".';. 


CHAP.  IX. 

Solomon  here  continues  to  appenr  grtut.  h<i(U  ut  Immc  mid  ohrnud.  IIV  tmd  lids 
uccnunl  nf  Ilia  f^rundiur,  I  Kincs,  10.  nnlhiiig  is  lure  ndd<d  ;  'out  lih  di/ali'in, 
toward  Ills  latter  end,  uhicli  ue  liure  lliere,  (i7i.  II.)  is  here  oniilled  ;  and  the 
close  of  this  chofdir  brinies  him  to  the  s:rave  with  an  unstattud  riputalinn. 
Perhaps  none  of  the  chtipters  in  the  Chronicles  asrec  so  much  with  a  chapter 
in  the  liin/is  as  tliis  does  with  I  KinK5, 10.  rerse  for  %-irse,  anlij  that  the  two 
Jirst  verses  there  are  put  into  one  here,  and  verse  2'i.  here  is  taken  Jrom 
I  Kmii-^,  4.  26.  and  the  three  last  verses  here  from  1  Kinjis,  1 1.  JI .  .43.  Here 
i<,  [.  The  honour  which  the  queen  of  Sheha  did  to  Solomon,  in  the  visit  she  made 
him  to  hear  his  wisdom,  v.  1 .  .12.  Manij  instances  given  of  the  riches  and 
splendour  of  Solomon's  court,  v.  13.  .28.  III.  The  conclusion  of  his  reign, 
I'.  20..  31. 

1.  A  ND  when  the  cpieen  of  Sheba  heard  of 
-t\.  the  fame  of  Solomon,  she  came  to  prove 
Solomon  with  hard  questions  at  Jern.salem,  with  a 
very  great  company,  and  camels  that  bare  spices, 
and  gold  in  abundance,  and  precious  stones:  and 
when  she  was  come  to  Solomon,  she  communed 
with  him  of  all  that  was  in  her  heart.  2.  And 
Solotuon  told  her  all  her  questions:  and  there  was 
nothing  hid  from  Solomon  which  he  told  her  not. 
3.  And  when  the  queen  of  Shelia  had  seen  the 
wisdom  of  Solomon,  and  the  house  that  he  had 
built,     4.  And  the  meat  of  his  table,  and  the  siltinq 


Before  Christ  992. 

of  Ills  servants,  and  the  atteiulance  of  liis  ministers, 
and  tlieir  apparel;  his  cup-bearers  also,  and  their 
apparel;  and  his  ascent  !)>'  wliich  he  went  up  into 
Jiie  house  of  the  Lord;  there  was  no  more  spirit 
in  her.  5.  And  she  said  to  the  king.  It  was  a 
true  report  which  I  heard  in  mine  own  land  of 
thine  acts,  and  of  thy  wisdom:  (3.  Howbeit  I 
believed  not  their  words,  until  I  came,  and  mine 
eyes  had  seen  it:  and,  behold,  the  one  half  of  the 
greatness  of  thy  wisdom  was  not  told  me:  for  thou 
exceedest  the  fame  that  I  heard.  7.  Happy  are 
thy  men,  and  happy  are  these  thy  servants,  which 
stand  continually  before  tliee,  and  hear  thy  wisdom. 

8.  Blessed  be  the  Lord  thy  God,  whicli  delighted 
in  thee  to  set  thee  on  his  throne,  to  he  king  for  the 
Lord  thy  God:  because  \\\y  God  loved  Israel, 
to  establish  them  for  ever,  therefore  inade  he  thee 
king    over   them,    to    do   judgment   and   justice. 

9.  And  she  gave  the  king  an  hundred  and  twenty 
talents  of  gold,  and  of  spices  great  abundance, 
and  precious  stones:  neitiier  was  there  any  such 
spice  as  the  queen  of  Sheba  gave  king  Solomon. 
lb.  And  the  servants  also  of  Huram,  and  the 
servants  of  Solomon,  whicii  brought  gold  from 
Ophir,  brouglit  algum-trees  and   precious  stones. 

11.  And  the  king  made  o/the  algum-trees  terraces 
to  the  hou.se  of  the  Lord,  and  to  the  king's  palace, 
and  harps  and  psalteries  for  singers:  and  there 
were  none  such  seen  before  in  the  land  of  Judah. 

12.  And  king  Solomon  gave  to  the  queen  of  Sheba 
all  her  desire,  what.soever  she  asked,  beside  that 
which  she  had  brought  unto  the  king.  So  she 
litrnefl,  and  went  away  to  her  own  land,  she  and 
her  servants. 

This  passa2;e  of  storv  lias  Ijeeii  largely  considered  in  tlie  Kings; 
vet,  because  our  Saviour  has  proposed  it  as  an  CNample  to  us,  in 
our  inquiries  after  him,  (Matth.  12.42.)  we  must  not  pass  it  over 
withoni  oliserving  briefly, 

1.  T/inse  ulw  honour  God,  hewillUnnour,  lSan).2.30.  Solomon 
liad  greatly  honoured  God  in  building,  beautifying,  and  dedicating, 
the  temple;  ail  his  wisdom,  and  all  his  wealth,  were  employed  for 
tlie  making  of  that  a  consummate  piece  :  and  now  God  made  his 
wisdom  and  wealth  to  redound  greatly  to  his  reputation.  The  way 
to  have  both  the  credit  and  comfort  of  all  our  endowments,  and 
all  our  enjoyments,  is,  to  consecrate  them  to  God,  and  use  them 
for  him. 

2.  Those  who  know  the  worlh  of  true  wisdom  will  grudge  no 
pains  or  cost  to  compass  it.  The  queen  of  Sheba  put  herself  to  a 
great  deal  of  trouble  and  expence  to  heat  llie  wisdom  of  Solomon  ; 
and  yet,  learning  from  him  to  serve  God,  and  do  her  duty,  she 
thought  herself  well  paid  for  her  pains.  Heavenly  wisdom  is  that 
pearl  of  great  price,  for  the  ])ur<li:ise  of  which,  if  we  part  with 
all,  we  make  a  good  bargain. 

3.  As  every  man  has  received  liie  gift,  so  he  ought  to  minister 
the  same  for  the  edification  <,\  olhers,  as  he  has  opportunity. 
Solomon  was  communicative  of  his  wisdom,  and  willing  to  leach 
others  what  he  knew  himself.  Beins  taugiit  of  God,  fieelv  he  had 
received,  and  freely  he  gave.  Let  thein  that  are  rich  in  wisdom, 
as  well  as  wealth,  learn  tn  do  good,  and  be  readxj  to  distribute. 
Give  to  every  one  that  a.iheih. 

4.  Good  order  in  a  family,  a  great  family,  osnecially  in  the 


II  CHRONICLES,  IX.     The  Queen  of  Sheba  visits  Solomon. 


things  of  God,  and  a  regular  discharge  of  the  duties  of  irligioug 
worship,  are  highly  expedient,  and  to  be  much  admired  wherever 
found.  The  queen  of  Sheba  was  exceedingly  affected  to  see  the 
propriety  with  which  Solomon's  servants  attended  hin<,  and  with 
whicli  both  he  and  they  attended  in  the  house  of  God.  David's 
ascent  to  the  house  of  the  Lord  was  also  pleasant  and  interesting, 
Ps.42.4. 

5.  Those  are  happy  who  have  the  opportunity  of  a  constant 
converse  with  s.icli  as  are  knowing,  wise,  and  good.  The  queen 
of  Sheba  thought  Solonicm's  servants  happy,  who  continually  heard 
his  uHsdoin ;  for,  it  seems,  even  to  them  he  was  communicative. 
And  it  is  observable,  that  the  posterity  of  those  who  had  places 
in  his  court  were  willing  to  have  the  names  of  their  ancestors 
forgotten,  and  thought  themselves  sufficiently  distinguished  and 
dignified  when  they  were  called  the  children  of  Solomon's  servants ; 
(Ezra, 2. -55.  Neh.7.57.)  so  eminent  were  they,  it  was  honour 
enough  to  be  named  from  them. 

6.  We  ought  to  rejoice,  ai:d  "jive  God  thanks,  for  the  gifts, 
graces,  and  usefulness,  of  others.  The  queen  of  Sheba  blessed 
God  for  the  honour  he  put  upon  Solomon,  and  the  favour  he  did 
to  Solomon,  in  advancing  him  to  the  throne,  r.  8.  Ry  giving 
God  the  praise  of  the  prosperity  of  others,  we  share  in  the  com- 
fort of  it;  whereas,  by  envying  the  prosperity  of  others,  we  lose 
the  comfort  even  of  our  own.  The  happiness  both  of  king  and 
kingdom  she  traces  up  to  the  fountain  of  all  l)iiss,  the  divine 
favour:  it  was  because  thy  God  delighted  in  thee,  and  because 
he  loved  Israel.  Those  mercies  are  doubly  sweet  which  we  can 
taste  the  kindness  and  good-will  of  God  in,  as  our  God. 

7.  It  becomes  those  that  are  wise  and  good  to  be  generous 
according  to  their  place  and  power.  The  queen  of  Sheba  was  so  to 
Solomon,  Solomon  was  so  to  her,  v. 9, 12.  They  both  knew  how 
to  value  «isdoni,  and  therefore  were  neither  of  them  covetous  cf 
their  money,  but  cultivated  the  acquaintance,  and  confirmed  (he 
friendship,  they  had  contracted,  by  mutual  presents.  Our  Lord 
Jesus  has  promised  to  give  us  all  our  desire :  Ask,  and  it  shall  be 
given  you.  Let  us  study  what  we  shall  render  to  him,  and  nol 
think  any  thing  too  much  to  do,  or  suffer,  or  part  with,  for  him. 

13.  Now  the  weight  of  gold  that  came  to  Solomon 
in  one  year  was  six  hundred  and  threescore  and  six 
talents  of  gold;  14.  Beside  t/iat  triiich  chapmen 
and  merchants  brought.  And  all  the  kings  of 
Arabia  and  governors  of  the  country  brought  gold 
and  silver  to  Solomon.  15.  And  king  Solomon 
made  two  hundred  targets  of  beaten  gold:  six 
hundred  shekels  of  beaten  gold  went  to  one  tiu-get. 
16.  And  three  hundred  shields  made  he  of  beaten 
gold:  three  hundred  5// eAe/*  of  gold  went  to  one 
shield.  And  the  king  put  them  in  the  house  of 
the  forest  of  Lebanon.  17.  Moreover  the  king 
made  a  great  throne  of  ivory,  and  overlaid  il 
with  pure  gold.  18.  And  there  mere  six  steps  to 
the  throne,  with  a  footstool  of  gold,  which  were 
fastened  to  the  throne,  and  stays  on  each  side  of 
the  sitting-place,  and  two  lions  standing  by  the 
stays:  19.  And  twelve  lions  stood  there  on  the 
one  side  and  on  the  other  upoti  the  six  steps. 
There  was  not  the  like  made  in  any  kingdom. 
20.  And  all  the  drinking-vessels  of  king  Solomon 
were  of  gold,  and  all  the  vessels  of  the  house 
of  the  forest  of  Lebanon  icere  of  pure  gold:  none 
were  of  silver;  it  was  not  any  thing  accounted 
of  in  the  days  of  Solomon.  21.  For  the  kiiuj's 
ships  went  toTarshish  with  the  servants  of  Huram 


Before  Christ  97-5. 
everv  three  years  oiirc  rnnio  iho  ships  of  "^Parshish, 
brinijiiii;'  ijohl,  i>"<l  silvor,  ivory,  ;iiul  apes,  ami 
peacocks.  22.  Ami  l;in;i  Solonioii  passed  ail  tiie 
itiiius  of  tiie  eartli  in  riclies  and  wisdom.  23.  And 
id!  the  kings  of  tiie  earlli  soiiiilit  the  presence  of 
Solomon,  to  hear  Ins  uisdom,  that  God  had  put  in 
his  heart.  24.  And  tliey  l)ront;h(,  every  man  his 
prpsent,  vessels  of  silver,  and  vessels  of  i;old,  and 
>!iiment,  harness,  and  spices,  horses,  and  mules,  a 
■  ale  year  by  year.  25.  And  Soh  mon  had  four 
lliousand  stalls  for  horses  and  chariots,  and  twelve 
Ihonsand  liorsemen;  whom  he  bestowed  in  the 
ehariot-cities,  and  with  the  king-  at  Jerusalem. 
26.  And  he  reigned  over  all  tiie  kings  from  the 
river  even  unto  tiie  land  of  tiie  Philistines,  and  to 
the  border  of  Egypt.  27.  And  the  king  made 
silver  in  Jerusalem  as  stones,  and  cedar-trees 
made  he  as  the  sycamore-trees  that  are  in  the  low 
plains  in  abundance.  28.  And  tliey  brought  unto 
Solomon  horses  out  of  Egypt,  and  out  of  all  lands. 
29.  Now  the  rest  of  the  acts  of  Solomon,  first  and 
la.st,  are  they  not  written  in  the  book  of  Nathan 
the  propl>et,  and  in  the  prophecy  of  Ahijah  the 
Shilonite,  and  in  the  visions  of  Iddo  the  seei- 
against  Jeroboam  the  son  of  Nebat?  30.  And 
Solomon  reigned  in  Jerusalem  over  all  Israel  forty 
years.  31.  And  Solomon  slept  with  his  fathers, 
and  he  was  buried  in  the  city  of  David  his  fatlier  : 
and  Rehoboam  his  son  reigned  in  his  stead. 


We  liave  Iicre  Solomon  in  liis  llirone,  and  Solomon  in  his  grave; 
for  tlie  throne  would  not  secure  l)im  from  the  crave.  Mors 
srcplia  li()niiibiis  (cqiiat — Death  urciiches  from  t/ie  hand  the 
sceptre  as  well  as  the  spade. 

I.  Here  is  Solomon  reiiining  in  \^eallh  and  ))ower,  in  ease  and 
fulness,  such  as,  for  auglit  I  know,  could  never  since  he  paralleled 
l)y  any  king-  whatsoever.  I  cannot  pretend  to  be  critical  in  com- 
paring the  grandeur  of  Solomon  with  that  of  some  of  tlie  great 
princes  of  the  earlh  ;  but  the  most  illustrious  of  them  were  famed 
for  tlieir  wars,  whereas  Solomon  reigned  40  years  in  profound 
peace.  Some  of  those,  that  niighl  be  thought  to  vie  with  Solomon, 
affected  retirement,  kept  people  in  awe  liy  keeping  them  al  a 
distance  ;  nobody  must  see  them,  or  come  near  them,  upon  pain  of 
death.  But  Solomon  went  much  al)road,  and  appeared  in  pidilic 
li'jsiness ;  so  that,  all  things  considered,  tlie  promise  was  fulfilled, 
that  God  would  give  him  riches,  and  wealth,  and  honour,  such  as 
h.i  kings  have  had,  nr  shall  hare,  cA.l.ll. 

1.  Never  any  prince  appeared  in  public  with  greater  splendour 
than  Solomon  did,  which,  to  ihose  that  judge  by  the  siglit  of  the 
eye,  as  most  people  do,  would  very  much  recommend  him.  He 
had  200  targets,  and  300  shields,  all  of  beaten  gold,  carried  before 
him,  (11.15,16.)  and  sat  upon  a  most  stately  throne;  (v.lT .  .19.) 
There  was  not  the  like  in  anif  kinr/dnm.  The  lustre  wherein  he 
appeared  was  typical  of  the  spiritual  glory  of  the  kingdom  of  the 
Messiah,  and  but  a  faint  representation  of  his  throne,  which  is 
aljove  every  throne.  vSolomon's  pomp  was  all  artificial  ;  and 
therefore  our  Saviour  jirefers  the  natural  beauty  of  the  lilies  nf 
the  field  before  it;  (Matth.  6.  29.)  Solomon,  in  all  his  glory,  was 
not  arrayed  like  one  of  these. 

2.  Never  any  prince  had  greater  plenty  of  gold  and  silver, 
though  there  were  no  gold  or  silver  mines  in  his  own  kingdom. 
K'ltier,  he  made  himself  master  of  tlie  mines  in  other  countries, 


II  CHRONTCLES.  IX,  X. 


The  Death  of  Solomon. 


and,  having  a  populous  country,  sent  hands  to  dig  out  those  ricli 
metals;  or,  having  a  fruitful  country,  he  exported  the  coin- 
iiiodilies  of  it,  and  with  them  fetched  home  all  tliis  gold  that  is 
here  spoken  of,  r.  13,  14.  .21. 

3.  Never  any  prince  had  such  presents  brought  hini  by  ah  hiji 
neighbours  as  Solomon  had  :  All  the  kinys  of  Arabia,  and  govern 
ors  of  the  country,  brovght  him  gold  and  silver,  v.  14.  Not  a> 
tribute  which  he  extorted  from  them,  but  as  free-will  offerings  to 
procure  his  favours,  or  in  a  way  of  exchange  for  some  of  the 
productions  of  his  husbandry,  corn,  or  cattle.  All  the  kings  of  the 
earth  brought  him  presents,  that  is,  all  in  those  parts  of  the  world, 
(r.24,28.)  because  they  coveted  his  acquaintance  and  friendship. 
Herein  he  was  a  type  of  Christ,  to  whom,  as  soon  as  he  was  born, 
lliewise  men  of  the  east  brought  presenls,  gold,  franhinecnse,  and 
myrrh,  (Matth. 2. 11.)  and  to  whom  all  that  are  about  him  must 
bring  presents,  Ps.76. 11.  Rom. 12.1. 

4.  Never  any  prince  was  so  renowned  for  wisdom,  so  courted, 
so  consulted,  so  admired,  v.  23.  The  kings  of  the  earth  (for  it  was 
too  great  a  favour  for  common  persons  to  pretend  to)  sought  to 
hear  his  uisdom  ;  either  his  natural  philosophy,  or  his  skill  in 
phvsic,  or  his  state  policy,  or  his  rules  of  prudence  for  the  conduct 
of  human  life,  or  perhaps  the  principles  of  his  religion,  and  the 
reasons  of  it.  The  application  which  they  then  made  to  Solomon 
to  hear  his  wisdom,  will  aggravate,  shame,  and  condemn,  men's 
general  contempt  of  Christ,  and  his  gospel.  Though  in  them  arc 
hill  all  the  treasures  of  u-isdom  and  knowledge,  yet  none  of  the 
princes  of  this  world  desire  to  know  them,  for  they  are  foolishness 
to  them,  1  Cor.  2. 8, 14. 

II.  Here  is  Solomon  dying;  stripped  of  his  pomp,  and  leaving 
all  his  wpallb  and  power,  not  to  one  concerning  whom  he  knew 
nut  whether  he  icoiild  be  a  vise  man  or  a  fool,  (Eccl.2.19.)  but 
who,  he  knew,  would  be  a  fool.  This  was  not  only  vanity,  but 
ve\atiim   of  spirit,  u.  29..31. 

It  is  verv  observable  that  no  mention  is  here  made  of  Solomon's 
departure  from  (iod  in  his  latter  days,  not  the  least  hint  given  of  it. 
1.  Because  the  Holv  Ghost  would  teach  us  not  to  take  delight  in 
repeating  the  faults  and  follies  of  others.  If  those  that  have  be  n 
in  reputation  for  wisdom,  and  honour,  misbehave,  though  it  may 
be  of  use  to  fake  notice  of  their  misconduct,  for  warning  to  our- 
selves and  others,  vet  we  must  not  be  forward  to  mention  it,  once 
s|)paking  of  it  is  enough  ;  why  should  that  nnpleasing  string  be 
again  struck  upon?  Whv  can  we  not  do  as  the  sacred  historian 
here  does,  speak  largely  of  that  in  others  which  is  praise-worthy, 
without  saving  any  thing  of  their  blemishes,  yea,  though  they  liiivc 
been  gross  and  obvious.  This  is  but  doing  as  we  would  be  done 
bv.  2.  Because,  though  he  fell,  yet  he  was  not  utterly  cast  down. 
Therefore  his  sin  is  nr)t  again  recorded,  because  it  was  repented  of, 
and  pardoned,  and  so  became  as  if  it  had  never  been.  Scriiilurc- 
silence  sometimes  speaks.  I  am  willing  to  believe  that  its  silence 
here,  concerning  the  sin  of  Solomon,  is  an  intimation  that  none  of 
the  sins  he  committed  were  mentioned  against  him,  Ezek.33.  10. 
When  God  pardons  sin,  he  casts  it  behind  his  bach,  and 
remembers  it  no  more. 

CHAP.  X. 

TAis  chapter  is  copied  nimnst  verbatim  frnm  I  Kintrs,  12.  1 . .  19.  vlicre  it  wis 
opened  at  large,  Snlamon's  defect  ion  fnm  God  was  not  repented,  but  tlie 
di/ection  nf  tlie  ten  frihes  from  liis  fimily  is,  in  this  chapter:  ivhere  we  find, 

I.  Ilnw   fo'dixh    Rrhobnam    was,    in    his    treating    with    Iheni,   r.  1,5    .14. 

II.  How  wicked  the  people  were,  in  complaining  of  Solomon,  (r.  2..4.) 
and  forsaldug-  Rclinbo.im,  r.  16..1i).  ///.  Ilnir  Jvst  and  rightenns  God 
uax,  in  alt  this;  (r.  l.i.)  his  counsel  was  thereliij fulfilled .  With  him  are 
strength  and  wisdom  ;  bath  tlie  deceived  and  the  deceiver  (the  fool  and 
the  knnce)  are  liis ;  (Job,  12.  16.)  (/iii(  is,  are  made  use  of  by  him,  to  serve 
his  purposes. 

I.  \  ND  Relioboam  went  to  Shechem  :  for  to 
l\.  Sliechem  were  all  Israel  come  to  make  him 
king.  2.  And  it  came  to  pass,  when  Jeroboan;  the 
son  of  Nebat,  who  ivas  in  Egypt,  whither  he  had 
fled  from  ii-.e  presence  of  Solomon  the  king,  hea^d 


Before  Cfiiist  97o. 


II  CHRONICLES,  X. 


ilehoboam  succeeds  Solomon. 


it,  tliat  Jej-oboam  returned  out  of  Esfvpt.  3.  And 
lliey  sent  and  called  liim.  So  Jeroboam  and  all 
Israel  came  and  spake  to  Rehoboam,  sayin<i',  4.  Tliy 
father  made  onr  yoke  c,'rievoiis:  now  therefore  ease 
limn  somewhat  the  grievous  servitude  of  thy  father, 
and  his  iieavy  yoke  that  he  put  upon  us,  and  we 
will  serve  thee.  5.  And  he  said  unto  them,  Come 
again  unto  me  after  three  days.  And  the  people 
departed.  6.  And  king  Rehoboam  took  counsel 
wilh  Ihe  old  men  that  had  stood  before  Solomon 
his  father  while  he  yet  lived,  saying,  What  counsel 
give  ye  vie  to  return  answer  to  this  people?  7.  And 
they  s])ake  unto  him,  saying.  If  thou  be  kind  to 
this  people,  and  please  them,  and  speak  good 
words  to  them,  they  will  i)e  thy  servants  for  ever. 
8.  But  he  forsook  (he  counsel  which  the  old  men 
gave  him,  and  took  counsel  with  the  yoi\ng  men 
that  were  brought  up  with  him,  that  stood  before 
him.  9.  And  he  said  unto  them.  What  advice 
give  ye  that  we  may  return  answer  to  this  people, 
which  have  spoken  to  me,  saying,  Ease  somewhat 
the  yoke  that  thy  father  did  put  upon  us?  10.  And 
the  young  men  that  were  brought  up  with  liim 
spake  unto  him,  saying.  Thus  shalt  thou  answer 
the  people  that  spake  unto  thee,  saying,  Thy  father 
ade  our  yoke  heavy,  but  make  thou  it  somew  hat 
ghter  for  us;  thus  shalt  thou  say  unto  them,  My 
\\{\\e  fin<rei-  shall  be  thicker  than  my  father's  loins. 
11.  For  whereas  my  father  put  a  heavy  yoke  upon 
you,  I  will  put  more  to  your  yoke:  my  father 
chastised  you  with  whips,  but  I  ivill  chastise  you 
with  scorpions. 

We  may  observe  lieie, 

1.  Ttie  wisest  and  best  cannot  give  every  body  content.  Solo- 
mon enriched  and  advanced  liis  iiingdom,  did  ail  (one  would  tliiiili) 
llial  could  be  done  to  make  them  happy  and  easy;  and  yet  either 
he  was  indiscreet  in  burlhening  them  with  the  imposition  of  taxes 
and  services,  or,  at  least,  there  was  some  colour  of  reason  to  think 
him  so.  No  man  is  perfectly  wise.  It  is  probable  that  it  was 
when  Solomon  had  declined  from  God  and  his  duty,  that  his 
wisdom  failed  him,  and  God  left  him  to  himself  to  act  thus 
impoliticly.  Even  Solomon's  treasures  were  exhausted  by  his  love 
of  women  ;  and,  probablv,  it  was  to  maintain  them,  and  their 
pride,  luxury,  and  idolatry,  that  be  squeezed  his  sulijects. 

2.  Turbulent  and  unffratcful  spirits  will  find  fault  with  the 
^Mvernnieut,  and  con-plain  of  grievances,  «hen  they  have  very  liUle 
roson  to  do  so.  Had  tbev  not  peace  in  Solomon's  time?  Never 
I  'nrulercd  !)y  invaders,  as  formerly,  never  put  in  fear  by  the  alarms 
of  war,  nor  obliged  to  jeopard  their  lives  in  the  high-places  of  the 
field.  Flad  they  not  plenty?  Meat  enough,  and  money  enough? 
What  would  Ihevmore?  O  fnrhinatns  vimhim,  sva  si  hnnannrhit ! 
— O  liiippi/,  if  they  kneir  their  hnppy  slate!  And  yet  they  com- 
plain that  Siili>mon  made  their  yoke  grievous.  If  any  complain 
thus  of  the  yoke  of  Christ,  that  they  may  have  a  pretence  to  brcal 
his  bands  in  sunder,  and  cast  away  his  cords  from  them,  we  are  sure 
lha(  lie  never  gave  them  any  cause  at  all  for  the  complamt,  whatever 
Solomon  di(.  His  yoke  is  easy,  and  his  burthen  light.  He  never 
made  iis  terr^  irith  an  off-rino,  nor  venrieil  i:s  nith  incense 

3.  ^^any  ruin  Iheniselves,  and  their  interests,  by  trampnng  uuon 
dnd  provoKing  their  inferiors.  Rehoboam  thought,  that,  because 
'«t  WB8  king,  he  might  rule  it  as  liis  father  had  done,  liave  wiiat 


he  would,  and  do  what  he  would,  and  carry  all  before  him.  But, 
though  he  wore  his  fatlier's  crown,  he  wanted  his  father's  head- 
piece, and  ought  to  have  considered,  that,  being  quite  a  differenl 
man  from  what  his  father  was,  be  ought  to  take  other  measures: 
such  a  wise  ntan  as  Solomon  may  do  as  he  will,  but  such  a  fool  as 
Rehoboam  must  do  as  he  can.  The  high-mettled  horse  may  be 
kicked  and  spurred  by  him  that  has  the  art  of  managing  him;  but 
if  an  unskilful  horseman  do  it,  it  is  at  his  peril.  Rehoboam  paid 
dear  for  threatening,  and  talking  big,  and  thinking  to  carry  it  with 
a  high  hand.  It  was  Job's  wisdom,  as  well  as  his  virtue,  that  h« 
despised  not  the  cause  of  his  man-servant,  or  maid-servant,  when 
ihey  argued  with  him,  (Job, 31.13.)  but  heard  them  patiently, 
considered  their  reasons,  and  gave  them  a  soft  answer.  And  the 
like  tender  consideration  of  those  in  subjection,  and  a  forwardness 
to  make  them  easy,  will  be  the  comfort  and  ))raise  of  all  in 
authority,  in  the  church,  in  the  state,  and  in  families. 

4.  Moderate  counsels  are  generally  wisest  and  best.  Gentleness 
will  do  wliat  violence  will  not  do.  Most  people  love  to  be 
accosted  mildlv.  Rehoboam's  old  experienced  counsellors  directed 
him  to  this  method;  (u.  7.)  "Be  kind  to  this  people,  and  please 
them,  and  speak  good  uords  to  them,  and  thou  art  sure  of  them 
for  ever."  Good  words  cost  nothing  but  a  little  self-denial,  and 
yet  they  purchase  great  things. 

5.  God  often  fulfils  the  counsels  of  his  own  wisdom  by 
infatuating  men,  and  giving  them  up  to  the  counsels  of  their  own 
follv.  No  more  needs  be  done  to  ruin  men  than  to  leave  them  to 
themselves,  and  their  own  pride  and  passion. 

12.  So  Jeroboam  and  all  the  people  came  to  Re. 
hoI)oam  on  the  third  day,  as  the  king  bade,  saying, 
Come  again  to  me  on  the  third  day.  13.  And  the 
king  answered  them  roughly;  and  king  Rehoboam 
forsook  the  counsel  of  the  old  men,  14.  And  an- 
swered them  after  the  advice  of  the  young  men, 
saying,  My  father  made  your  yoke  heavy,  but  I 
will  add  thereto:  my  father  chastised  you  with 
whips,    but    I     irill   chastise  you   with    scorpions. 

15.  So  the  king  hearkened  not  unto  the  people;  for 
the  cat»se  was  of  God,  that  the  Lord  luight  per- 
form his  word,  which  he  spake  by  the  hand  of 
Ahijah  the  Shilonite  to  Jeroboam  the  son  of  Nebat. 

16.  And  when  all  Israel  saw  that  the  king  would 
not  hearken  unto  theiu,  the  people  answered  the 
king,  saying.  What  portion  have  we  in  David?  and 
lie  have  none  inheritance  in  the  son  of  Jesse:  every 
man  to  your  tents,  O  Israel  :  and  now,  David,  see 
to  thine  own  house.  So  all  Israel  went  to  their 
tents.  17.  But  rt5  ybr  the  children  of  Israel  that 
dwelt  in  the  cities  of  Jndah,  Rehoboam  reigned 
over  them.  18.  Then  king  Rehoboam  sent  Hado- 
raiu  that  ivns  over  the  tribute;  and  the  children  of 
Israel  stcued  hiiu  Avith  stones,  that  he  died.  K.it 
king  Rehoboam  made  speed  to  get  hiiu  up  to  Ids 
chariot,  to  flee  to  Jerusalem.  19.  And  Israel  re- 
belled against  the  house  of  David  unto  this  day. 

We  may  learn  here, 

1.  That,  when  public  affairs  are  in  a  ferment,  violenlprocetddigs 
do  tiut  make  bad  worse.  Hough  answers  (sucii  as  Rehoboaii 
here  save)  do  but  stir  up  anger,  and  bnng  oii  to  the  flames.  The 
|)ilot  has  need  to  steer  steady  in  a  storm.  Many  have  been  driven 
to  Ihe,  misuhief  they  did  not  intend,  by  being  too  severely  rieall 
with  for  what  Ihev  did  intend. 


Before  Clirist  975. 


II  CHRONICLES,  X.  XI.      Rehoboam  forbidden  to  make  Wai 


2.  That,  wliatever  the  devices  and  designsof  men  are,  God  is, 
^v  all,  doiiic  his  own  work,  and  fulfilling  Itie  word  which  he  has 
fiioken,  no  iola  or  tittle  of  which  shall  fall  to  tlie  ground.  The 
taiise  of  the  king's  ohslinacy  and  want  of  thought  was  of  God,  that 
itc  miqlit  j)i-rfm>H  the  irord  which  he  spahe  hij  Ahijah,  v.  15.  This 
does  iiot  at  all  excuse  Rehoboani's  folly,  nor  lessen  the  guilt  of  his 
fcaughtiness  and  passion,  that  God  was  pleased  to  serve  his  own 
ends  hy  it. 

3.  That  worldly  wealth,  honour,  and  dominion,  are  very  uncer- 
tain things.  Solomon  reigned  over  all  Israel,  and,  one  would  think, 
had  done  enough  to  secure  the  monarchy  entire  to  his  family  for 
many  ages;  and  yet  he  is  scarcely  cold  in  his  grave,  before  ten  of 
the  twelve  tribes  finally  revolt  from  his  son.  All  the  good  services 
he  had  done  for  Israel  are  now  forgotten.  What  portion  have  we 
in  David?  Thus  is  the  government  of  Christ  cast  off  by  many, 
notwithstanding  all  he  has  done  to  oblige  the  children  of  men  for 
ever  to  himself;  they  say.  We  tvill  not  have  this  man  to  reign  over 
us.     But  this  rebellion  will  certainly  be  their  ruin. 

4.  That  God  often  visits  the  iniquities  of  the  fathers  upon  the 
children.  Solomon  fcsakes  God,  and  therefore  not  he,  but  his 
son  after  him,  is  forsaken  by  the  greatest  part  of  his  people.  Thus 
God,  by  making  the  penal  consequences  of  sin  to  last  long,  and 
visibly  to  continue  after  the  sinner's  death,  would  give  an  indica- 
tion of  its  malignity,  and  perhaps  some  intimation  of  the  perpetuity 
of  its  punishment.  He  that  sins  against  God,  not  only  wrongs  his 
soul,  but  perhaps  wrongs  his  seed  more  than  he  thinks  of 

5.  That  when  God  is  fulfilling  his  threatenings,  he  will  take 
care  that,  at  the  same  time,  promises  do  not  fall  to  the  ground. 
When  Solomon's  iniquity  is  remembered,  and  for  it  his  son  loses 
fen  tribes,  David's  piety  is  not  forgotten,  nor  the  promise  made  to 
him  ;  but,  for  the  sake  of  that,  his  grandson  had  two  tribes  preserved 
to  him.  The  failings  of  the  saints  shall  not  frustrate  any  promise 
made  to  Christ  their  Head.  They  shall  be  chastised,  but  the 
covenant  not  broken,  Ps.89. 31.  .34. 


CHAP.  XI. 

We  nre  fterc  f  oiitg-  on  with  the  history  of  Rehoboam.  I.  His  attempt  to  recover 
the  ten  tribes  he  liad  lost,  and  the  letting  fall  of  that  attempt,  in  obedience  to 
tlie  divide  command,  t>.  1 . .  4.  //.  His  successful  endeavours  to  preserve  the 
two  tribes  that  reTnained,  f.  5  . .  12.  ///.  The  resort  of  the  priests  and  Leviles 
to  him,  c.  13 . .  17.     IV.  An  account  of  his  tcives  and  children,  r.  18 . .  22. 


1. 


AND  when  Rehoboam  was  come  to  Jeru- 
salem, he  gathered  of  the  house  of  Judah 
and  Benjamin  an  hundred  and  fourscore  thousand 
chosen  mtni,  which  were  warriors,  to  fight  against 
Israel,  that  he  might  bring  the  kingdom  again  to 
Rehoboam.  2.  But  the  word  of  the  Lord  came 
to  .Shemaiah  the  man  of  God,  saying,  3.  Speak 
unto  Rehoboam  the  son  of  Solomon,  king  of  Judah, 
and  to  all  Israel  in  Judah  and  Benjamin,  saying, 
4.  Thus  saith  the  Lord,  Ye  shall  not  go  up,  nor 
fight  against  your  bretliren:  return  every  man  to 
his  house :  for  this  thing  is  done  of  me.  And 
they  obeyed  the  words  of  the  Lord,  and  returned 
from  going  against  Jeroboam.  5.  And  Rehoboam 
dwelt  in  Jerusaletu,  and  built  cities  for  defence  in 
Jndali.  6.  He  built  even  Beth-lehem,  and  Etam, 
and  Tekoa,  7.  And  Beth-zur,  and  Shoco,  and 
AduUam,  8.  And  Gath,  and  Mareshah,  and 
Xipl),  9.  And  Adoraim,  and  Lachish,  and  Azekah, 
10.  And  Zorah,  and  Aijalon,  and  Hebron,  which 
mc  in  Juddh  and  in  Benjamin  fenced  cities*. 
VOL.  u.  33 


11.  And  he  fortified  the  strong  hold;*,  and  put 
captaiiis  in  them,  and  store  of  victual,  and  of  oil 
and  wine.  12.  And  in  every  several  city  /le  put 
shields  and  spears,  and  made  them  exceeiling 
strong,  having  Judah  and  Benjamin  on  his  side. 

How  the  ten  tribes  deserted  the  house  of  David,  we  read  in  the 
foregoing  chapter.  They  had  formerly  sat  loose  to  that  famiiv, 
(2  Sam.  20.  1,2.)  and  now  they  quite  threw  it  off;  not  considering 
how  much  it  would  weaken  the  common  interest,  and  take  Israel 
down  from  that  pitch  of  glory  at  which  it  had  arrived  in  the  last 
reign.  But  thus  the  kingdom  must  be  corrected  as  well  as  the 
house  of  David. 

1.  Rehoboam,  at  length,  like  a  bold  man,  raises  an  army,  witli 
a  design  to  reduce  the  revolters,  v.l.  Judah  and  Benjamin  were 
not  only  resolved  to  continue  their  allegiance  to  him,  hut  ready  to 
give  him  the  best  assistance  Ihey  could,  for  the  recovery  of  his 
right.  Judah  was  his  own  tribe,  that  owned  him  some  years 
before  the  rest  did  ;  Benjamin  was  the  tribe  in  vvliich  Jerusalem,  or 
the  greatest  part  of  it,  stood;  which  perhaps  was  one  reason  why 
that  tribe  clave  to  him. 

2.  Yet,  like  a  conscientious  man,  when  God  forbade  him  to 
prosecute  this  design,  in  obedience  to  him,  he  let  it  fall;  cither 
because  he  reverenced  the  divine  authority,  or  because  he  knew 
that  he  should  not  prosper,  if  he  should  go  contrary  to  God's 
command,  but,  instead  of  retrieving  what  was  lost,  would  be  in 
danger  of  losmg  what  he  had.  It  is  dangerous  undertaking  any 
thing,  but  especially  undertaking  a  war,  contrary  to  the  will  of 
God.  God  calls  him,  (u.3.)  Rehoboam  the  sou  of  Solomon,  to 
intimate  that  this  was  determined  for  the  sin  of  Solomon,  and  it 
would  be  to  no  purpose  to  oppose  a  decree  that  was  gone  forili. 
They  obeyed  the  ivords  oj  the  Lord;  and  though  it  looked  mean, 
and  would  turn  to  their  reproach  among  their  neighbours,  yet, 
because  God  would  have  it  so,  they  laid  down  their  arms. 

3.  Like  a  discreet  man,  he  fortified  his  own  country.  He  saw 
it  was  to  no  purpose  to  think  of  reducing  those  that  weVe  revolted. 
A  few  good  words  might  have  prevented  their  defection,  but  now 
all  the  force  of  his  kingdom  cannot  bring  them  back  ;  the  thing  is 
done,  and  so  it  must  rest;  it  is  his  wisdom  to  make  the  best  of  it. 
Perhaps  the  same  young  counsellors  that  had  advised  him  to  answer 
them  roughly,  urged  him  to  fight  them,  notwithstanding  the  di\ine 
inhibitions;  but  he  had  paid  dear  enough  for  being  advised  bv  lliem, 
and  therefore  now,  we  may  suppose,  his  aged  and  experienced 
counsellors  were  hearkened  to,  and  they  advised- him  to  submit  to 
the  will  of  God  concerning  what  was  lust,  but  to  make  it  his 
business  to  keep  what  he  had.  It  was,  probablv,  by  their  advice 
that,  (1.)  He  fortified  his  frontiers,  and  many  ot  the  principal 
cities  of  his  kingdom,  which,  in  Solomon's  peaceable  reign,  no 
care  had  been  taken  for  the  defence  of.  (2.)  He  furnished  them 
with  good  store  of  victuals  and  arms,  t!.ll,12.  Because  God 
forbade  him  to  fight,  he  did  not  therefore  sit  down  sullen,  and  say 
that  he  would  do  nothing  for  the  public  safetv,  if  he  might  not  do 
that,  but  prudently  provided  against  an  attack.  They  that  may 
not  be  conquerors,  yet  may  be  builders. 

13.  And  the  priests  and  the  Levites  that  tvere  in 
all  Israel  resorted  to  him  out  of  all  their  coasts. 
14.  For  the  Levites  left  their  suburbs  and  their 

Possession,  and  came  to  Judah  and  Jerusalem:  for 
eroboam  and  his  sons  had  cast  them  off  from 
executing  the  priest's  office  unto  theLoRo:  15.  And 
he  ordained  him  priests  for  the  high  places,  and 
for  the  devils,  and  for  the  calves  which  he  had  made. 
16.  And  after  them  out  of  all  the  tribes  of  Israel 
such  as  set  their  hearts  to  seek  the  Lord  God  of 
Israel  came  to  Jerusalem,    to    sacrifice    unto   the 


fiefore  Clirist  974. 


II  CHRONICUvS.  XI.         Rehoboam's  Wives  :uh!  Chikiren. 


See  here, 

I.  How  Rehoboani  was  strengthened  bv  tlie  accession  of  the 
Jiriests  and  Leviles,  and  all  the  devout  and  pious  Israelites,  to 
him;  even  all  that  were  true  to  their  God  and  their  religion. 

1.  Jeroboam  cast  them  off ;  that  is,  he  set  up  such  a  way  of 
worship  as  he  knew  they  could  not,  in  conscience,  comply  with, 
which  obliged  them  to  withdraw  from  his  altar,  and  at  the  same 
time  he  would  not  allow  them  to  go  up  to  Jerusalem,  to  worship 
at  the  altar  there;  so  that  he  totally  cast  them  ofj  from  exccnting 
the  priests'  office,  v.  14.  And  very  willing  he  was  that  they  should 
turn  themselves  out  of  tlieir  places,  that  room  might  be  njade  for 
\hose  mean  and  scandalous  persons  whom  he  ordained  priests  for 
'Jie  high  places,  v.  15.  Compare  1  Kings, 12. 31.  No  marvel  if  he 
(hat  cast  off  God,  cast  off  his  ministers;  they  were  not  for  his 
pirpose,  would  not  do  whatever  he  bid  them  do,  would  not  serve 
/lis  gods,  7ior  worship  the  golden  image  which  he  had  set  up. 

2.  Thev,  thereupon,  left  their  suburbs  and  possessions,  d.  14. 
Out  of  the  lot  of  each  tribe,  the  Levites  had  cities  allowed  them, 
where  they  were  comfortablv  provided  for,  and  had  opportunity  of 
doing  much  good.  But  now  they  were  driven  out  of  all  their  cities, 
except  those  in  Judah  and  Benjamin.  One  would  think  their 
»iainlenaiice  well-settled,  and  yet  they  lost  it.  It  was  a  comfort 
lo  them,  that  the  law  so  often  reminded  them  that  the  Lord  icas 
tlieir  Inheritance,  and  therefore  that  they  should  find  him,  when 
lliev  were  turned  out  of  their  house  and  possessions.  But  why  did 
lliey  leave  their  possessions?  (1.)  Because  they  saw  thev  could 
do  no  good  among  their  neighbours,  in  whom  (now  that  Jeroboam  set 
up  his  calves)  the  old  proneness  to  idolatry  revived.  (2.)  Because 
Ihey  themselves  would  be  in  continual  temptation  to  some  base 
complia,ice,  and  in  danger  of  being  drawn  insensibly  to  that  which 
Mas  evil.  If  we  pray,  in  sincerity,  not  to  be  led  into  temptation, 
we  shall  get  and  keep  as  far  as  we  can  out  of  the  way  of  it. 
(3.)  Because,  if  they  retained  their  integrity,  they  had  reason  to! 
I  xpecl  persecution  from  Jeroboam  and  his  sons.  The  priests  ihey 
iriaile  for  the  devils  would  not  let  the  Lord's  priests  he  long 
iimong  them.  No  secular  advantages  whatsoever  sh(iid<l  draw  us 
ihither,  or  detain  us  there,  where  we  are  in  danger  of  making 
i»hip.>reck  of  failh  and  a  good  conscience. 

3.  Thev  came  to  Judak  and  Jerusalem,  (c.  14.)  and  presented 
(liewsclvis  to  Rehoboam,  r.l3.  margin.  Where  shoidd  God's 
])ritst8  and  I.cvites  be,  but  where  his  altar  was  ?  Thither  they  came, 


Lord  God  of  their  fatliers.   17.  So  theystrengtliesied  il^^cause  it  was  their  business  to  attend  at  the  times  appointed, 

llie  kingdom  of  Judah,   and  made  Rehoboam  the 

son  of  Solomon  strong,  three  years  :  for  three  years 

they  walked  in  the  way  of  David   and   Soloinon. 

18.  And  Relioboamtookhim  Mahalath  the  dau;ihler 

uf  Jerimotli  the  son  of  David  to  wife,   and  Abihail 

the  daughter  of  Eliab  the  son  of  Jesse  ;     19.  Which 

bare   him   chihlren;   Jeush,   and   Shamariah,   and 

Zaham.     20.  And  after  her  he  took  Maachah  the 

daughter  of  Absah:)m;  which  l)are  him  Abijah,  and 

Attai,and  Ziza,  and  .Shelomifh.   21.  And  Rehoboam 

loved  Maachali  the  dauglitei'  of  Al>salom  above  all 

his  wives  and  his  concuI)ines:  (for  he  took  eighteen 

wives,  and  tiireescore  concubines; and  begat  twenty 

and  eight  sous,  and  threescore  daughters.)  22.  And 

IJehoboam  made  A!)ijah  tlte  son  of  Maachah  the 

cliief,  to  he  ruler  among  his  brethren  :  for  he  thought 

lo  make  him  king.     23.  And  he  dealt  wisely,  and 

dispersed    of   all    his   children   throusjhout   all   the 

countries  of  Judah  and  Benjamin,  unto  every  fenced 

city :  and  he  gave  them  victual  in  abundance.    And 

he  desired  many  wives. 


(1.)  It  was  a  mercy  to  them,  that  they  had  a  I'.lace  of  refuge  to 
flee  to;  and  that,  when  Jeroboam  cast  tliem  off,  there  were  those  so 
near,  that  would  entertain  them,  and  bid  them  welcome,  and  lliey 
were  not  forced  into  the  lands  of  the  heathen.  (2.)  It  was  an  k\I' 
dence  that  !hey  loved  their  work  better  than  their  iiiainteiiaiK  r,  !i 
that  they  left  their  tuburbs  and  possessions  in  the  country,  (»hi  ra 
thev  might  have  lived  at  ease  upon  their  own,)  because  they  wtie 
restrained  from  serving  God  there,  and  cast  ihemsehes  itpoii 
God's  providence,  and  the  charity  of  their  brethren,  in  coming  to 
a  place  where  they  might  have  the  free  enjoyment  of  (jod's 
ordinances,  according  to  his  institution.  Poverty,  in  the  wav  of 
duty,  is  to  be  chosen  rather  than  plenty,  in  the  way  of  sin.  Belter 
live  upon  alms,  or  die  in  a  prison,  with  a  good  conscience,  than 
roll  in  wealth  and  pleasure,  with  a  prostituted  one.  (3.)  It  was  the 
wisdom  and  praise  of  Rehoboam  and  his  people,  that  they  hid 
them  welcome,  though  they  crowded  themselves,  perha|)s,  to  make 
room  for  them.  Conscientious  refugees  will  bring  a  blessing  along 
with  them  to  the  countries  that  entertain  them,  as  they  leave  a 
curse  behind  them  with  those  that  expel  them.  Open  i/e  the  gates, 
that  the  righteous  nation  which  keepeth  truth  may  enter  in;  it 
will  be  s;ood  policy.     See  Isa.26. 1,2. 

4.  When  the  priests  and  Levites  came  to  Jerusalem,  all  the 
devout  picas  Israelites  of  every  tribe  followed  them.  Such  as  set 
their  hearts  to  seek  the  Lord  God  of  Israel,  that  made  conscience  of 
their  duty  to  God,  and  were  sincere  and  resolute  in  it,  thev  left  the 
inheritance  of  their  fathers,  and  went  and  took  hi.'uses  hi  Jenisiilem, 
that  they  might  have  free  access  to  the  uliar  of  God,  and  be  oifj 
of  the  temptation  to  worship  the  calves,  i>.  16.  Note,  (l.)That 
is  best  for  us  which  is  best  for  our  souls;  and,  in  all  our  choices, 
advantages  for  religion  must  take  place  of  all  outward  con\eniencies. 
(2.)  Where  God's  faithful  jiriests  are,  his  faithfid  peo])le  shouhl  he. 
If  Jeroboam  cast  off  God's  ministers,  everv  true-born  Israelite  will 
think  himseif  obliged  to  own  them,  and  stand  by  them.  Forsake 
not  tlte  Levite.  the  out-cast  Levite,  as  long  us  thou  livest.  When 
the  ark  removes,  remove  ye,  and  go  after  it.  Josh.  p.  3. 

5.  They  strengthened  the  kingdom  of  Judah,  (v.  17.)  not  only  by 
the  addition  of  so  manv  persons  to  it,  «ho,  it  is  likelv,  brought 
what  they  couid  of  their  effects  with  them,  but,  by  their  pietv  and 
their  prayers,  they  procured  a  blessing  upon  the  kingdom  whicli 
was  a  sanctuary  to  them.  See  Zech.  12.  5.  It  is  the  interest  of 
a  nation  to  protect  and  encourage  religion  and  religious  people, 
and  adds  more  than  anv  thing  to  its  strength.  They  made  him 
and  his  people  strong,  three  years:  for  so  long  they  walked  in  the 
ivay  of  David  and  Solomon,  their  good  way;  but  when  they 
forsoolc  that,  and  so  threw  themselves  out  of  God's  favour  and 
protection,  the  best  friends  they  had  could  no  longer  help  to 
strengthen  them.     We  retain  our  strength  while  we  cleave  to  God 

i  and  our  dutv,  and  no  longer. 

II.  How  Rehoboam  was  weakened  by  indulging  himself  in  his 
pleasures.  He  desired  many  wires,  as  his  fallier  did  ;  (i'.23.)  yet, 
1.  In  this,  he  was  more  wise  than  his  father,  that  he  does  not  appear 
to  have  married  strange  wives.  The  wives  iiienlioned  here  were 
not  only  daughters  of  Israel,  but  of  the  family  of  David  :  one  was 
a  descendant  from  Eliab,  David's  brother;  (c.  IB.)  another  from 
Absalom,  probably,  David's  son;  (u.  20.)  anollier  from  Jerimoth, 
David's  son.  2.  In  this  he  was  more  happv  than  his  father,  that 
he  had  manv  sons  and  daughters;  whereas  we  read  not  of  more 
than  one  son  that  his  father  had.  One  can  scarcely  imagine  that 
he  had  no  more;  but  if  he  had,  they  were  not  worth  mentioning; 
whereas  several  of  Rehoboam's  sons  are  here  named,  (r.l9, 20.) 
as  men  of  note,  and  such  active  men,  that  he  thought  it  his  wisdom 
to  disj>erse  them  throughout  the  countries  of  Judah  and  Benjamin; 
(i\  23.)  either,  (1.)  That  they  might  not  be  rivals  with  his  son 
Ab\jah,whom  he  designed  for  his  successor;  or  rather,  (2.) Because 
he  could  repose  a  confidence  in  ihem,  fur  the  preserving  of  the  public 
peace  and  safety,  could  trust  them  \^  ith  fenced  cities,  «  hicb  he  took 
care  to  have  well-victualled,  that  they  niiuhl  >hui(l  him  in  stead, 
in  case  of  an  invasion.  Thus  he,  that  acted  foclislily  at  fiist,  dealt 
wisely  afterward.     After-wisdom  is  Idler  t!  an  nor.e  at  all-  npv 


r.L-tore  Christ  970. 


II  CHRONICLES,  XI,  XII. 


Hehoboi'.m's  Fall  from  Cod. 


Jlicv  sav,  "  Wit  is  never  p;ooil  till  it   is  bouglit ;"   ihougli   iiis  was  | 
(If.tr  Jioiittlit  \Nilii  the  loss  of  a  kingdom. 


CHAP.  XII. 

Ihti  chupler  ^iirs  us  a  more  full  lucimnt  nf  the  reign  of  Rchoboam  than  tre  had 
before  in  hiiii:s.  and  it  is  a  rcTi/  melandioly  aceount.  HJethinks  we  are  in 
the  hnok  of  Jiidges  ai,'ain ;  for,  I.  Rchoboam  and  his  people  did  ceil  in  the 
tight  of  the  Lord,  v.i.  !l.  God,  thereupon,  sold  them  into  the  hands  of 
Shishak  king  of  Egypt,  who  greatlij  oppressed  them,  v.  2.  .4.  III.  God  sent 
li  prophet  to  them,  to  expound  to  them  the  judgment,  and  to  call  them  to 
'••peiilnner,  r.5.  ll'.Thnj,  thereupon,  humbled  themselves,  «.  6.  V.  God, 
upon  Ihrir  repnitance,  turned  from  his  anger,  (i).7, 12.)  and  yet  left  them  under 
the  marks  of  his  displeasure,  c.  8 . .  1 1 .  Lastly,  Here  is  a  genernl  character  of 
Rehoboam  and  his  reign,  and  the  conclusion  of  it,  v,  13. .  IC. 

I.  A  ND  it  came  to  pass,  when  Rehoboam  had 
jTTL  estal)lished  the  kingdom,  and  had  strength- 
ened himself,  he  forsook  the  law  of  the  Lord,  and 
all  Israel  with  him.  2.  And  it  came  to  pass,  that 
in  the  fifth  year  of  king  Rehoboam,  Sliishak  king- 
of  Egypt  came  up  against  Jerusalem,  because  tliey 
had  transgi-essed  against  the  Lord,  .3.  With  twelve 
hundred  chariots,  and  threescore  thousand  horse- 
men: and  the  people  were  without  number  that 
came  with  him  out  of  Egypt;  the  Lubims,  the 
Sukkiims,  and  the  Ethiopians.  4.  And  he  took 
the  fenced  cities  which  pertained  to  Judah,  and 
came  to  Jerusalem.  5.  Then  came  Shemaiah  the 
prophet  to  Rehoboam,  and  to  the  princes  of  Judah, 
that  were  gathered  together  to  Jerusalem  because 
of  Shishak,  and  said  unto  them.  Thus  saith  the 
Lord,  Ye  have  forsaken  me,  and  therefore  have  I 
also  left  you  in  the  hand  of  Shishak.  6.  Where- 
upon the  princes  of  Israel  and  the  king  hntnbled 
themselves;  and  they  said,  Tiie  Lord  is  righteous. 
7.  And  when  the  Lord  saw  that  they  humbled 
themselves,  the  word  of  the  Lord  came  to  She- 
maiah, saying.  They  have  humbled  themselves; 
therefore  I  will  not  destroy  them,  but  I  will  grant 
them  some  deliverance;  and  my  wrath  shall  not  l)e 
poured  out  upon  Jerusalem  by  the  hand  of  Sliishak. 
f{.  Nevertheless  they  shall  lie  his  servants;  that  they 
may  know  my  service,  and  the  service  of  tlie  king- 
doms of  the  countries.  9.  So  Shishak  king  of 
Egypt  came  up  against  Jerusalem,  and  took  away 
the  treasures  of  the  house  of  the  Lord,  and  the 
Ireasuresof  the  king's  hou.se;  hetookall:  he  carried 
away  also  tlie  shiehls  of  gold  which  Solomon  had 
made.  10.  Instead  of  which  king  Rehoboam  made 
shields  of  brass,  and  committed  tJiem  to  the  hands  of 
tlie  chief  of  the  guard,  tliat  kept  the  entrance  of  the 
king's  house.  II.  And  when  the  king  entered  into 
the  honseof  the  Lord,  theguard  came  and  fetched 
tliem,  and  brouglit  them  again  into  the  guard- 
chamber.  12.  And  when  he  himibled  himself,  the 
wrath  (if  the  Lord  turned  from  him,  that  he  would 
not  destroy  him  altogether:  and  also  in  Judah 
things  went  well. 


Israel  was  very  iiuuh  clis^Taccfl  and  weakened  hy  hein"- <livi(led 
into  two  kintjdonis;  yet  tlift  kingdom  of  Judah,  iKivnig  hotli  the 
temple  and  the  royal  city,  bolh  l!ie  house  of  David  and  ihe  house 
of  Aaron,  might  have  done  very  well,  if  they  had  continued  in  the 
way  of  their  duty  ;   hut  liere  we  have  all  out  of  order  theie. 

I.  Rehoboam  and  his  people  left  God.  lie  forsook  t/ie  law  cj 
the  Lord,  ajul  so,  in  effect,  forsook  (iod,  and  all  Israel  witli  kirn, 
v.\.  He  had  liis  happy  trienniuni,  when  he  walked  in  the  wav  ol 
David  and  Solomon,  {ch.  11.7.)  but  it  expired,  and  he  %\v\\  remiss 
in  the  worship  of  God  ;  in  what  instances  we  are  not  told,  but  he 
fell  off,  and  Judah  with  him,  here  called  Israel,  because  thev 
walked  in  the  evil  ways  which  Jeroboam  had  drawn  the  kini;duiii 
of  Israel  into.  This  he  did,  when  he  had  estahlisheil  the  kiiuiiloni 
and  strengthened  himself.  As  long  as  he  thought  his  tlirone 
tottered,  he  kept  to  his  duty,  that  he  might  make  tiod  his  fneud  ; 
but  when  he  found  it  stood  firm,  he  thought  he  had  no  mine 
occasion  for  religion ;  he  was  safe  enough  without  il,  Tims //(f 
prosperity  of  fools  destroys  them.  Jesliunin  waxed  fat,  and  kicked. 
When  rnen  prosper,  and  are  in  no  apprehension  of  trouliles,  thev 
are  ready  to  say  to  God,  Depart  from  us. 

II.  God  quickly  brought  troubles  upon  them,  to  awaken  thorn, 
and  recover  them  to  repentance,  before  their  hearts  were  hardened. 
It  was  but  in  the  fourth  year  of  Rehoboam,  thai  they  began  to  cor- 
rupt themselves,  and,  in  tlie  fifth  year,  the  king  of  Egvpt  came  up 
against  them  with  a  vast  arinv,  took  the  fenced  cities  oj  Judah,  and 
came  against  Jeriisale/m,  r.  2  .  .4.  This  great  calamity  came  upon 
them  so  soon  after  they  began  to  desert  the  worship  of  God,  hy  a 
hand  they  had  little  reason  to  suspect,  (having  had  a  great  deal 
of  friendly  correspondence  with  Egypt  in  the  last  reign,)  and  came 
with  so  much  violence,  'all  \he  fenced  cities  of  Judah,  which  Reho- 
boam had  lately  fortified  and  garrisoned,  and  on  which  he  rclii-d 
much  for  the  safety  of  his  kingdom,  falling  rapidly  into  the  hnnds 
of  the  enemy,  without  making  any  resistance,)  that  the  whole  was, 
obviouslv,  of  the  Lord,  because  tliey  had  transgressed  against  him. 

III.  Lest  thev  should  not  readily,  or  not  rightly,  understand  the 
meaningof  this  providence,  God,  by  Ihe  word,  explains  the  scourge, 
r.  5.  When  the  princes  of  Judah  were  all  met  at  Jerusalem, 
probably  in  a  great  council  of  war,  to  concert  measures  for  th.eir 
own  safety  in  this  critical  Juncture,  he  sent  a  prtjphct  tu  them,  '.he 
sam-^  that  had  brought  them  an  injunction  from  God  not  to  fight 
against  the  ten  tribes,  (c/t.  11.2.)  Shemaiah  by  name;  he  told 
Ihem  plainly  that  the  reason  why  Shishak  prevailed  against  them 
was,  not  because  they  had  been  impolitic  in  the  managenieut  of  their 
affairs,  (which  perhaps  the  princes  in  this  congress  were,  at  this 
time,  scrutinizing,)  but  because  they  had  forsaken  God.  God 
never  leaves  anv,  till  they  first  leave  him. 

IV.  The  rebukes  both  of  the  word  and  of  the  rod  being  thus 
joined,  the  king  and  princes  humbled  themselves  before  God  for 
their  iniquity,  penitently  acknowledged  the  sin,  and  patiently 
accepted  the  |)nnishment  of  it,  saying.  The  Lord  is  righteous,  v.G. 
"We  have  none  to  blame  but  ourselves;  let  God  be  clear  when  he 
judgeth."  Thus  it  becomes  us,  when  we  are  under  the  rebukes  of 
Providence,  to  justify  God,  and  judge  ourselves;  even  kings  and 
princes  must  either  b«snd  or  break  before  God;  either  be  humbled 
or  be  ruined. 

V.  Upon  the  profession  they  made  of  repentance,  God  shewed 
Ihem  some  favour,  saved  them  from  ruin,  and  yet  left  them  under 
some  remaining  fears  of  the  judgment,  to  prevent  their  revolt  again. 

1.  God,  in  mercy,  prevented  the  destruction  they  were  now 
upon  the  brink  of.  .Such  a  vast,  and  now  victorious,  army  as 
.Shishak  had,  having  made  themselves  masters  of  all  the  fenced 
cities,  what  other  couhl  be  expected,  than  that  the  whole  country, 
and  even  Jerusalem  itself,  would,  in  a  little  time,  be  their's  ?  But 
when  God  saith.  Here  shall  the  proud  ivaves  be  stayed;  the  most 
threatening  force  straup^ely  dwindles,  and  becomes  impotent. 
Here  again,  the  destroying  angel,  when  he  comes  to  Jerusalem,  is 
forbidden  to  destroy  that :  My  wrath  shall  not  be  poured  nut  upon 
Jerusalem;  not  at  this  time,  not  by  this  hand,  not  utterly  to 
destroy  it,  v.  7, 12.  Note,  Those  that' acknowledge  God  righteous 
sa   afflicting  them,  shall   find   him  gracious.     They  that  humble 


Before  Christ  965. 


II  CHRONICLES,  XII,  XIII. 


The  Death  of  Rehoboam. 


themselves  before  him,  shall  find  favour  with  him.  So  ready  is 
tlifc  God  of  mercy  to  take  the  first  occasion  to  shew  mercy.  If  we 
have  humbled  hearts  under  humbling  providences,  the  affliction 
has  done  its  work,  and  it  shall  either  be  removed,  or  the  property 
of  it  altered. 

2.  He  aranted  them  some  deliverance,  not  complete,  but  in  part; 
he  gave  them  some  advantages  against  the  enemy,  so  that  they 
recruited  a  little;  he  gave  them  deliverance  for  a  little  while,  so 
.siorne.  Thev  reformed  but  partially,  and  for  a  little  while,  soon 
rclai)sing  again;  and  as  their  reformation  was,  so  was  their 
rieliverance.  Yet  it  is  said,  (v.  12.)  In  Jndah  tilings  went  well,  and 
began  to  look  with  a  belter  face.  (1.)  In  respect  of  piety;  There 
were  gnod  things  in  Jndah,  so  it  is  in  the  margin  ;  good  ministers, 
good  people,  good  families,  who  were  made  better  by  the  calamities 
of  their  country.  Note,  In  times  of  great  corruption  and  degeneracy, 
h  is  some  comfort  if  there  be  a  remnant,  among  whom  good  things 
are  found;  this  is  a  ground  of  hope  in  Israel.  (2.)  In  respect  of 
prosperity.  In  Judah  things  went  ill,  when  all  the  fenced  cities 
were  taken;  (ti. 4.)  but  when  they  repented,  the  posture  of  their 
affairs  altered,  and  things  went  well.  Note,  If  things  do  not  go  so 
well  as  we  could  wish,  yet  we  have  reason  to  take  notice  of  it  with 
•hankfulness,  if  they  go  better  than  was  to  have  been  expected, 
better  than  formerlv,  and  better  than  we  deserved ;  «  e  should  own 
God's  goodness,  if  he  do  but  grant  us  some  deliverance. 

3.  Yet  he  left  them  to  smart  sorely  by  the  hand  of  Shishak,  both 
m  their  liberty  and  in  their  wealth. 

(1.)  In  their  libertv;  (i'.8.)  Thcg  shall  he  his  servants;  that  is, 
they  shall  be  much  at  his  mercy,  and  be  put  under  contribution  by 
him,  and  some  of  them,  perha|)s,  be  taken  prisoners,  and  held  in 
captivity  by  him,  that  they  mag  know  my  service,  and  the  service 
of  the  kingdoms  nf  the  cnnntries.  They  complained,  it  may  be,  of 
the  strictness  of  their  religion,  and  therefore  /(»r.?oo/<  the  laic  nf  the 
Lord,  {v.\.)  because  they  thought  it  a  yoke  too  hard,  too  heavy 
opon  them.  "Well,"  sailh  God,  "  let  them  mend  their  service  if 
they  can ;  let  the  neigboiiring  princes  rule  them  a  while,  since  they 
are  not  willing  that  I  should  rule  them,  and  let  lliem  try  how  they 
like  that;  thev  might  have  served  Gnd  with  joy  fulness  and  glad- 
ness of  heart,  and  would  not;  let  them  serve  their  enemies  then  in 
hunger  and  thirst,  (Deut.28.47,  48.)  till  they  think  of  returning 
to  their  first  Master,  for  then  it  was  better  with  them,''  IIos.2.7. 
This,  some  think,  is  the  meanina:  of  that,  (Ezek.20.24,25.) 
Because  they  despised  my  statutes,  I  gave  them  statutes  that  were 
not  good.  Note,  [1.]  The  more  God's  service  is  compared  with 
other  services,  the  more  reasonalde  and  easy  it  will  appear. 
[2.]  Whatever  difficulties  or  hardships  we  may  imagine  there  are 
in  the  way  of  obedience,  it  is  belter,  a  thousand  times,  to  go 
through  them,  than  to  expose  ourselves  to  the  punishment  of  dis- 
obedience. An;  the  laws  of  lem|)eraMce  thought  hard?  The  effects 
of  intemperance  will  be  much  harder.  The  service  of  virtue  is 
perfect  liliertv;   the  service  of  lusl  is  perfect  slavery. 

(2.)  In  Iheir  wealth.  The  king  of  Egvpt  jilundered  both  the 
temple  and  the  exchequer,  the  treasuries  of  both  which  Solomon 
left  ^erv  full ;  but  he  look  them  away ;  yea  he  took  all,  all  he  could 
lav  his  hands  on,  r.O.  This  was  what  he  came  for.  David  and 
.Solomon,  who  walked  in  the  wav  of  God,  filled  the  treasuries,  one 
by  war,  and  the  othi-r  by  merchandise;  but  Rehoboam,  who  for- 
sook the  law  of  (iod,  etnptied  them.  The  taking  away  of  the 
golden  shields,  and  the  substituting  of  brazen  ones  in  their  place, 
Iu.9.  .11.)  we  had  an  account  of  before,  1.  Kings, 14. 25.  .28. 

1.3.  So  kin^  Rehoboam  strengthened  himself  in 
Jerusalem,  and  reigned:  for  Rehoboam  iias  one 
and  forty  years  old  when  he  began  to  reign,  and 
he  reigned  seventeen  years  in  Jerusalem,  the  cily 
which  the  Lord  had  chosen  out  of  all  the  tribes 
of  Israel,  to  put  his  name  there.  And  hismotlier's 
name  nas  Naamah  an  Ammonitess.  14.  And  he 
did  evil,  because  he  ])repared  not  liis  licart  to  seek 


the  Lord.  15.  Now  the  acts  of  Rehoboam,  first 
and  last,  are  they  not  written  in  the  book  of  She- 
maiah  the  prophet,  and  of  Iddo  the  seer  concern- 
ing genealogies?  And  there  were  wars  between 
Rehoboam  and  Jeroboam  continually.  16.  And 
Rehoboam  slept  with  his  fathers,  and  was  buried 
in  the  city  of  David:  and  Abijah  his  son  reigned 
in  his  stead. 

The  story  of  Rehoboam's  reign  is  here  concluded,  much  as  the 
story  of  the  other  reign  concludes.  Two  things  especially  are 
observable  here ; 

1.  That  he  was,  at  length,  well  fixed  in  his  kingdom,  ti.  13. 
His  fenced  cities  in  Juduh  did  not  answer  his  expectation,  so  he 
now  strengthened  himself  in  Jerusalem,  and  made  it  his  business 
to  fortify  that ;  and  there  he  reigned  seventeen  years  in  the  city 
which  the  Lord  had  chosen  to  put  his  name  there.  This  intimates 
his  honour  and  privilege,  that  he  had  his  roval  seat  in  the  holy 
city,  which  yet  was  but  an  aggravation  of  his  impiety;  near  the 
temple,  but  far  from  God.  Frequent  skirmishes  there  were 
between  his  subjects  and  Jeroboam's,  such  as  amounted  to  con- 
tinued wars;  (i>.  15.)  but  he  held  his  own,  and  reigned;  and,  as 
it  should  seem,  did  not  so  gxos^Xy  forsake  the  law  of  God  as  he 
had  done  done  (».l.)  in  his  fourth  year. 

2.  That  he  was  never  rightly  fixed  in  his  religion;  (f.  14.)  he 
never  quite  cast  off  God;  and  yet,  in  this,  he  did  evil,  that  he 
prepared  not,  he  engaged  not,  his  heart  to  seek  the  Lord.  See  what 
the  fault  is  laid  ujion.  (1.)  He  did  not  serve  the  Lord,  because 
he  did  not  seek  the  Lord.  He  did  not  pray,  as  Solomon  did,  for 
wisdom  and  grace.  If  we  prayed  better,  we  should  be  every  way 
better.  Or,  he  did  not  consult  the  word  of  God,  did  not  seek  to 
that  as  his  oracle,  nor  take  directions  from  that.  (2.)  He  made 
nothing  of  his  religion,  because  he  did  not  set  his  heart  to  it; 
never  minded  it  with  any  closeness  of  application,  had  never  any 
hearty  disposition  to  it,  nor  ever  came  up  to  a  steady  resolution  in 
it.  What  little  goodness  he  had,  passed  away  like  the  morning 
cloud.  And  therefore  he  did  evil,  because  he  was  never  deter* 
mined  for  that  which  is  good.  Those  are  easily  drawn  by  Satan  to 
any  evil,  who  are  wavering  and  inconstant  in  that  which  is  good, 
and  are  never  persuaded  to  make  religion  their  business. 


CHAP.  XIH. 

We  liar e  here  a  much  fuller  account  of  the  reif;n  nf  Ahijah,  the  son  of  Reho- 
bourn,  timn  ire  liad  in  the  Kings.  There  >re  found  that  his  character  was  n« 
better  than  his  father's;  he  walked  in  the  sins  of  liis  fatlier,  and  his  heart 
was  not  iip;lit  with  God,  I  Kinijs.lS.  "-i.S.  But  here  ire  find  him  more  brave 
and  successfut  in  icar  than  his  father  iras.  He  reissued  but  three  years,  and 
teas  cliieflij  famous  for  a  i^lorious  victory  lie  obtained  over  the  forces  of  Jero' 
boam.  Here  is,  I.  The  anitics  brought  into  the  field  on  both  sides,  v.'i, 
II.  The  remonstrance  which  Abijah  made  before  the  battle,  setting  forth  the 
justice  of  his  cause, r.  i.  .\i.  III.  The  distress  which  Judah  was  brought 
into  by  the  jiolicy  of  Jeroboam,  t\13,  14.  IV.  The  victory  they  obtained 
notwithstanding  by  the  power  of  God,  v. 15.  ,20,  V.  The  conclusion  oj 
Abijah's  reign,  t>.2l,22. 

1.1\/rOW  in  the  eighteenth  year  of  king  Jero- 
J.^  boam,  began  Abijah  to  reign  over  J'ldah. 
2.  He  reigned  three  years  in  Jerusalem.  His 
mother's  name  also  was  Michaiah  the  daugliter  of 
Uriel  of  Gibeah.  And  there  was  war  between 
Al)ijah  and  Jeroboam.  3.  And  Abijah  set  the  Ijattle 
in  array  with  an  army  of  valiant  men  of  war,  even 
four  hundred  thousand  chosen  men:  Jeroboam 
also  set  the  battle  in  array  against  iiim  willi  eight 
hundred  thousand  chosen  men,  beiii<r  miuhty  nseii 


Bet'ore  Christ  9ol 


II  CHRONICLES,  Xlll. 


Abijah's  Reign  over  Judah. 


of  valour,  -t.  And  Abijah  stood  up  upon  mount  Ze- 
niaraim,  wiiicli  is  in  mount  Epliraim,  and  said,  IJcar 
me,  ihou  Jeroboam,  and  ail  Israel  ;  5.  Ought  ye  not 
to  know,  that  the  Lord  God  of  Israel  gave  the  king- 
dom over  Israel  to  David  tor  ever,  even  to  him  and 
to  his  sons  by  a  covenant  of  salt?  6.  Yet  Jeroboam 
the  son  of  Nebat,  the  servant  of  Solomon,  the  son  of 
David,  is  risen  up,  and  hath  rebelled  against  his 
lord.  7.  And  there  are  gathered  unto  him  vain 
men,  the  children  of  Belial,  and  have  strengthened 
themselves  against  Rehoboam  the  son  of  Solomon, 
when  Rehoboam  was  young  and  tender-hearted, 
and  could  not  withstand  them.  8.  And  now  ye 
think  to  withstand  the  kingdom  of  the  Lord,  in 
the  hand  of  the  sons  of  David  ;  and  ye  be  a  great 
multitude,  and  i/iere  are  with  you  golden  calves, 
which  Jeroboam  made  you  tor  gods.  9-  Have  ye 
not  cast  out  the  priests  of  the  Lord,  the  sons  of 
Aaron,  and  the  Levites,  and  have  made  you  priests, 
after  the  manner  of  the  nations  of  ol/ier  lands  ?  so 
that  whosoever  cometh  to  consecrate  himself  with 
a  young  bullock  and  seven  rams,  //le  su>//e  may  be 
a  priest  of  l/ie/n  that  are  no  gods.  10.  But  as 
for  us,  the  Lord  is  our  God,  and  we  have  not  for- 
saken him  ;  and  the  priests  which  minister  unto 
the  Lord,  are  the  sons  of  Aaron,  and  the  Levites 
wait  upon  their  business.  11.  And  they  burn  un- 
to the  Lord,  every  morning  and  every  evening, 
burnt-sacrifices  and  sweet  incense :  the  shew-bread 
also  set  theij  in  order  upon  the  piu'e  table;  and  the 
cainJlestick  of  gold  with  the  lamps  thereof,  to  burn 
every  evening:  for  we  keep  tiie  charge  of  the  Lord 
our  God  ;  but  ye  have  forsaken  him.  12.  And, 
behold,  God  himself  is  with  us  tor  our  captain,  and 
his  priests  with  sounding  trumpets  to  cry  alarm 
against  you.  O  children  of  Israel,  fight  ye  not 
against  the  Lord  God  of  your  fathers  ;  for  ye  shall 
not  prosper. 

Abijah's  mother  was  called  Maachah,  the  daughter  of  Ahsa- 
loni,  c/i.  11.  20;  here  she  is  called  Michaiak,  the  daughter  of 
Uriel.  It  is  most  probable  that  she  was  a  grand-daughter  ol'Alj- 
saloTii,  hy  his  daughter  Tamar,  2  Sam.  14.  27.  and  that  her  im- 
mediate father  was  this  Uriel.  But  we  are  here  to  attend  Abijah 
into  the  field  of  battle,  with  Jeroboam  king  of  Israel. 

I.  God  gave  him  leave  to  engage  with  Jeroboam,  and  owned 
him  in  it,  though  he  would  not  permit  Rehoboam  to  do  it,  ch. 
11.  4.  1.  Jeroboam,  it  is  probable,  was  now  the  aggressor,  and 
what  Abijah  did,  was  in  his  own  necessary  defence.  Jeroboan), 
it  may  lie,  happening  to  survive  Rehoboam,  claimed  the  crown  of 
Judah  bv  survivorship,  at  least,  hojied  to  get  it  from  this  young 
king,  upon  his  accession  to  the  throne.  Against  these  impudent 
|)retciisions,  it  was  brave  in  Abijah  to  take  up  arms,  and  God  stood 
i)y  him.  2.  When  Rehoboam  attempted  to  recover  his  10  tribes, 
Jeroboam  was  upon  his  good  behaviour,  aiui  there  must  be  some 
trial  of  him  ;  but  now  that  he  had  discovered  what  manner  of  man 
he  was,  by  setting  up  the  calves,  and  casting  of!"  the  priests,  Abijah 
is  allowed  to  chastise  him  ;  and  it  does  not  appear  that  he  intended 
any  more  ;  whereas  Rehoboam  aimed  at  no  less  than  the  utter 
reduction  of  the  10  tribes,  which  was  contrary  to  the  counsel  of  God. 

II.  Jeroboam's  armv  was  double  in  number  to  that  of  Abijah, 


V.  3,  for  he  had  ten  tril«'s  to  raise  an  army  out  of,  Abijah  had  but 
two.  Yet  the  inferior  nundier  proves  victorious  ;  for  the  battle 
is  not  always  to  the  strong,  nor  the  cause  to  the  majority. 

III.  Abijah,  before  he  fought  them,  reasoned  with  Ihcin,  to  per- 
suade them,  ihougli  Jiot  to  return  to  the  house  of  David,  (that 
matterwas  sctlUd  by  the  divine  determination,  and  he  ac<piiesce(l,; 
yet  to  desist  from  tighting  against  the  house  of  David,  lie  would 
not  have  (hem  wHlnland  the  kingdom  of  the  Lord  in  (he  hands 
of  the  sous  of  JJarid,  r.  8.  but  at  least  to  be  content  with  what 
they  had.  Note,  It  is  good  to  try  reason  before  we  use  force.  U 
the  point  may  be  gained  by  dint  of  argument,  better  so  than  by 
dint  of  sword.  We  must  never  fly  to  violent  methods,  till  all  the 
arts  of  i)ersuasion  have  been  tried  in  vain.  War,  that  ultima  ratio 
regum — tlinl  last  resort  of  Idnf/s,  should  be  preceiied  by  every 
expedient  calculated  to  prevent  it.  Fair  reasoning  mav  do  a  great 
deal  of  good,  and  prevent  a  great  deal  of  mischief  :  IJoiv  forcible 
are  right  words !  Abijah  was  got  with  his  army  into  ihe  heart  of 
their  country;  for  he  made  this  speech  upon  a  hill  in  mount 
Ephraim,  where  be  might  be  heard  by  Jeroboam,  and  tlte  princi- 
pal otKcers,  with  whom,  it  is  probable,  he  desired  to  have  a  treaty, 
which  they  consenti  <l  to.  It  has  been  usual  for  great  generals  to 
make  speeches  to  their  own  soldier*,  to  animate  them  ;  this  speech 
of  Abijah  had  that  tendency,  but  was  dir€cte<l  to  Jeroboam  and 
all  Israel. 

Two  things  Abijah  takes  to  make  out  for  the  satisfaction 
of  his  own  men,  aiul  the  conviction  of  the  enemy. 

1.  That  he  had  right  on  his  side,  ajH.v  divinum — a  dimnc  right: 
You  know,  orouglit  to  know,  that  God  gave  the  kingdom  to  Da- 
vid and  his  sons  for  ever,  v.  5.  not  by  common  providence,  his 
usual  way  of  disposing  kingdoms,  but  by  a  covenant  of  salt,  a 
lasting  covenant,  a  covenant  made  by  sacrifice,  which  was  always 
salted  ;  so  Bishop  Patrick.  All  Israel  had  owned  that  David  was 
a  king  of  God's  making,  and  that  God  had  entailed  the  crown  up- 
on his  family  ;  so  that  Jeroboam's  taking  the  crown  of  Israel,  at 
first,  was  not  justiliable  :  yet  it  is  not  certain  that  he  refers  chief- 
ly to  that,  for  he  knew  that  Jeroboam  had  a  grant  from  (iod  of 
llie  10  tribes  ;  his  attempt,  however,  now  to  disturb  the  peaceand 
possession  of  the  king  of  Judah,  was  by  no  means  excusable  ;  for 
when  the  10  tribes  were  given  him,  two  were  reserxed  for  ihe 
house  of  David.  He  shows,  (1.)  That  there  was  a  great  deal  of 
dishonesty  and  disingeiiuitv  in  his  (irst  setting  up  of  himself.  He 
rebelled  against  his  lord,  who  bad  preferred  him,  1  Kings  1 1.  28. 
and  basely  took  advantage  of  Rehoboam's  weakness  in  a  eiitical 
juncture,  when,  in  gratitude  to  his  old  master,  and  iu  justice  In 
his  title,  he  ought  rather  to  have  stood  by  him,  and  helped  to  se- 
cure the  people  in  their  allegiance  to  him,  than  to  head  a  parly 
against  him,  and  make  a  prey  of  him  ;  «  hich  was  unworthily  done, 
ami  when  he  could  not  expect  to  prosper.  Tliey  that  supported 
him  are  here  called  vain  men,  (a  character  perhaps  borrowed  from 
Judg.  11.  3.)  men  that  did  not  act  from  any  steady  |)rinciple,  but 
were  given  to  change,  and  men  of  Belial,  that  were  for  shaking 
oft'  the  yoke  of  government,  and  setting  tho.se  over  them,  that 
would  do  just  as  they  would  have  them  do.  (2.)  That  there 
was  a  great  deal  of  impiety  in  his  present  attempt;  for,  in  fight- 
ing against  the  h(>use  of  David,  he  f<night  against  the  kingdom 
of  the  Lord.  They  who  oppose  right,  oppose  the  righteous  God 
who  sits  in  the  throne  jiulgin;;  rii;ht,  and  cannot  promise  them 
selves  success  in  so  doing.  Riuht  may  indeed  go  by  the  worst 
for  a  time  ;   but  it  will  prevail  at  last. 

2.  That  he  had  God  on  his  side.     This  he  insists  much  upon, 
that  Ihe  religion  of  Jeroboam  and   his  army  was  false  and  ido- 
latrous ;   bnt  for  his  part,  he,  and   his  people,  the  men  of  Juda' 
had   the  pure  worship  of  the  true  and  living  God   among  thet. 
It    appears   from    the  character    eiven    of  Abijah,   1   Kings   li 
3.   that   he  was  not   himself  truly  religious,  and    yet  here  he  en- 
couraged   himself  in    this   war,  chiefly   from   the    reliirion   of  his 
kingdom.     For,   (1.)  Whatever  he  was  otherwise,  it  should  seem 
that   he  was   no   idolater,  or  if  he  connived  at   the   liigh-|)lace.< 
and  images,   ch.  14   3,  -5.  yet  he  constantly  kept  up  the  teni|)le- 


Before  Christ  967. 


II  CHRONICLES,  XIII 


service.  (2.)  Whatever  corruptions  there  were  in  llie  kingdom  of 
Jiidah,  the  state  of  religion  among  them  was  better  than  in  tlie 
kingdom  of  Israel,  with  which  they  were  now  contending.  (3.)  It 
is  common  for  those  that  deny  the  power  of  godliness,  to  boast  of 
tlie  form  of  it.  (4.)  It  was  the  cause  of  his  kingdom  tlial  he  was 
pleading;  and  though  he  was  not  himself  so  good  as  he  should  be, 
vet  he  hoped  that,  for  the  sake  of  the  good  men  and  good  things 
that  were  in  Judah,  God  would  now  appear  for  them.  JVIany 
that  have  little  religion  themselves,  yet  have  so  much  sense  and 
grace  as  to  value  it  in  others.     See  how  he  describes, 

[l.JThe  apostacv  of  Israel  from  God.  "You  are  a  great 
mut/iiude,"  said  he,  "  far  superior  to  us  in  numbers  ;  but  we  nee(f 
not  fear  you,  for  you  have  that  among  yourselves  that  is  enough 
to  ruin  you.  For,"  First,  "You  have  calves  for  your  gods,  (tj.8.) 
that  are  unable  to  ))rotect  and  help  you,  and  will  certainly  cause 
the  true  and  living  God  to  oppose  you.  Those  will  be  Achaiis, 
froublers  of  your  camp."  Secondly,  "You  have  base  men  for 
your  priests,  v.  9.  You  have  cast  off  the  tribe  of  Levi,  and  the 
house  of  Aaron,  whom  God  appointed  to  minister  in  holy  things; 
and,  in  conformity  to  the  custom  of  the  idolatrous  nations,  make 
ally  man  a  priest  that  has  a  mind  to  the  office,  and  will  be  at  the 
charge  of  the  consecration,  though  ever  so  much  a  scandal  to  the 
office."  Yet  such,  though  very  unfit  to  be  priests,  were  fittest  of 
all  to  be  their  priests ;  for  what  more  agreeable  to  gods  that  were 
no  gods,  than  priests  that  were  no  priests?  Like  to  like,  both 
pretenders  and  usurpers. 

[2.]  The  adherence  of  Judah  to  God.  "But  as  for  us,  (v. 10.) 
we  have  not  forsaken  God.  Jehovah  is  our  God,  the  God  of  our 
fathers,  the  God  of  Israel,  who  is  able  to  protect  us,  and  give  us 
success.  He  is  with  us,  for  we  are  with  him."  First,  "At  home 
in  his  temple;  we  heep  his  charge,  i>.  10, 11.  We  worship  no 
images,  have  no  priests  hut  what  he  has  ordained,  no  rites  of 
worshij)  but  what  he  has  prescribed:  both  the  temple-service  and 
file  teniple-furniture  are  of  his  appointing;  his  appointment  we 
abide  by,  and  neither  add  nor  diminish.  These  we  have  the 
comfort  of,  these  we  now  sl.ind  up  in  the  defence  of;  so  that  upon 
a  religious,  as  well  as  a  civil,  account,  we  have  the  better  cause. 
Secondly,  Here  in  the  camp,  he  is  our  Captain,  and  we  may  there- 
fore i)e  sure  that  lie  is  with  us,  because  we  are  with  him,  v. 12. 
And,  as  a  token  of  his  |>rr5Pnce,  we  have  here  with  us  his  priests. 
Bounding  his  trumpets  according  to  the  law,  as  a  testimony  against 
you,  and  an  assurance  to  i!S,  that  in  the  day  of  battle  we  shall  be 
remeiiihrred  before  the  Lord  otir  God,  and  saved  from  our  enemies ; ' 
for  so  this  sacred  signal  is  exphiined.  Numb.  10.9.  Nothing  is 
more  effectual  to  iiiibolilen  men,  and  put  spirit  into  them,  than 
to  be  sure  that  God  is  willi  them,  and  fights  for  them.  He  con- 
cludes with  fair  warning  to  his  enemies.  "Fight  not  against  the 
God  nfyniir fathers:  it  is  folly  to  fight  against  the  God  of  almighty 
power;  but  it  is  treachery,  and  base  ingratitude,  to  fight  against 
your  fathers'  God,  and  you  c.innot  expect  to  prosper." 

1.3.  Biit.Ifrohoam  caused  anantbushment  to  come 
about  behind  them  ;  so  they  were  before  Judah,  and 
the  ambushmentJfrts  Iiehind  them.  14.  And  when 
Judah  bioked  I)ack,  behold,  the  battle  iras  before 
and  l)eliind  :  and  they  cried  nnto  the  Lord,  and 
the  priests  sounded  with  the  trumpets.  15.  Then 
the  men  of  Ju<hil!  <rave  a  shout:  and  as  the  men  of 
Judah  sIiouI'.mI,  il  came  to  pass,  that  God  smote 
loroboam  and  all  Israel  before  Abijah  and  Judah. 
IG.  And  tiie  children  of  Israel  fled  before  Judah: 
and  God  <leli  vered  them  into  their  hand.  17.  And 
Abijah  and  his  people  slew  them  with  a  t^-reat 
slauisihter:  so  there  fell  down  slain  of  Israel  five 
hundred  thousand  chosen  men.  18.  Thus  the  chil- 
dren of  Israel  were  brought  under  at  tliat  time,  and. 


Jeroboam  defeated  by  Abijah, 

the  children  of  JudLili  prevailed,  because  they  relied 
upon  tiieLoKDGod  of  their  fathers.  19.  And  Abijah 
pursued  after  Jeroboam,  and  took  cities  from  him, 
Beth-el  with  the  towns  thereof,  and  Jeshanah  with 
the  towns  thereof,  and  Ephfaim  with  the  towns 
thereof.  20.  Neilherdid  Jeroboam  recoverstrength 
again  in  the  days  of  Abijah:  and  the  Lord  struck 
iiim,  and  he  died.  21.  But  Abijah  waxed  mighty, 
and  married  fourteen  wives,  and  begat  twenty  and 
two  sons,  and  sixteen  daughters.  22.  And  the  rest 
of  the  acts  of  Abijah,  and  his  ways,  and  his  sayings, 
(ire  written  in  the  story  of  the  prophet  Iddo. 

We  do  not  find  that  Jeroboam  offered  to  make  any  answer  at 
all  to  Abijah's  speech  ;  though  it  was  much  to  the  purpose,  he 
resolved  not  to  heed  it,  and  therefore  heard  it  as  though  he  heard 
it  not;  he  came  to  fight,  not  to  dispute  ;  the  longest  sword,  he 
thinks,  will  determine  the  matter,  not  the  better  cause  :  let  us 
therefore  see  the  issue,  whether  right  and  religion  carry  the  day 
or  no. 

I.  Jeroboam,  who  trusted  to  his  politics,  was  beaten.  He  was 
so  far  from  fair  reasoning,  that  he  was  not  for  fair  fighting;  we 
may  suppose  that  he  felt  a  sovereign  contempt  for  Abijah's 
harangue.  "  One  stratagem,"  thinks  he,  "is  worth  twenty  such 
speeches,  we  will  soon  give  him  an  answer  to  all  his  arguments, 
he  shall  soon  find  himself  over|)0\vered  with  numbers,  surrounded 
on  every  side  with  the  instruments  of  death,  and  then  let  him 
boast  of  his  religion  and  his  title  to  the  crown."  A  parley,  it 
is  probable,  was  agreed  on,  yet  Jeroboam  basely  takes  the 
advantage  of  it,  and,  while  he  was  treating,  laid  his  ambushmenl 
behind  them,  against  all  the  laws  of  arms.  What  honour  could  be 
expected  in  a  servant  when  he  reigned?  Abijah  was  for  peace, 
Iml  ulien  he  spake,  they  were  for  war,  Ps.  120.  7. 

II.  Abijah  and  his  people,  who  trusted  in  their  God,  came  off 
conquerors,  notwithstanding  the  disproportion  of  their  strength 
and  numbers. 

1.  They  were  brought  into  a  great  strait,  put  into  a  great  fright, 
for  the  battle  %ras  before  and  behind.  A  good  cause,  and  one 
which  is  designed  to  be  victorious,  may,  for  a  season,  be  involved 
in  embarrassment  and  distress.  It  was  David's  case.  They 
compassed  we  ahont  like  bees,   Ps.  118. 10  .  .12. 

2.  In  their  distress,  when  danger  was  on  every  side,  which  way 
should  they  look  but  upward  for  deliverance?  It  is  an  unspeak- 
able comfort,  that  no  enemy,  (not  the  most  powerful  or  politic, ) 
no  stratagem  or  ambushment,  can  cut  off  our  communication  with 
heaven;  our  way  thitherward  is  always  open.  {\.)  They  cried 
nnto  the  Lord,  v.  14.  We  hope  they  did  this,  before  they 
engaged  in  this  war,  but  the  distress  they  were  in  made  them 
renew  their  prayers,  and  quickened  them  to  be  importunate. 
God  brings  his  people  into  straits,  that  he  may  teach  them  to  cry 
unto  him.  Earnest  praying  is  crying.  (2.)  They  relied  on  the 
God  of  their  fathers,  de])ended  upon  his  power  to  help  them,  and 
committed  themselves  to  him,  v.  18.  The  prayer  of  faith  is  the 
prevailing  i)rayer,  and  this  is  that  by  which  we  overcome  the 
world,  even  our  faith,  1  John,  5. 4.  (3.)  The  priests  sounded  the 
trumpets,  to  animate  them,  by  giving  them  an  assurance  of  God's 
presence  with  them.  It  was  not  onlv  a  martial  but  a  sacred  sound, 
and  put  life  into  their  faith.  (4.)  They  shouted  in  confidence  of 
victory,  "The  day  is  our  own,  for  God  is  wilh  us."  To  the  cry 
of  prayer  they  added  the  shout  of  faith,  and  so  became  more  than 
conquerors. 

3.  Thus  they  obtained  a  complete  victory.  As  the  iiirn  of  Judah 
shouted  for  joy  in  God's  salvation,  God  smote  Jeroboam  and  his 
army  wilh  such  terror  ami  amazement,  that  they  could  not  strike 
a  stroke,  but  fled  wilh  the  grearest  precipitation  imaginable,  and 
the  conquerors  gave  no  quarter,  so  that  they  put  to  llie  sword 
500,000  chosen  men;  (i>.  17.)  more,  it  is  said,  t)i.in  r«er  vve  reed 


|Ie[ore  Clui&t  £>'-j5. 


II  CHRONICLES.  XUl,  XIV 


of  in  anv  history  to  have  i)ccn  killed  in  one  battle;  but  the  battie 
was  the  Lord's,  «lio  «ou!d  thus  chastise  tlie  idolatry  of  Israel, 
and  own  the  house  of  David.  But  see  the  sad  effect  of  division; 
it  was  the  blood  of  Israelites  that  was  thus  shed  like  water  by 
Israelites,  while  the  heathen,  their  neighbours,  to  whom  the  name 
of  Israel  had  formerly  been  a  terror,  cried,  Aha,  so  would  tee 
have  it.' 

4.  The  consequence  of  this,  was,  that  the  children  of  Israel, 
thouijh  they  were  not  brought  back  to  the  house  of  David,  (which 
bv  so  s;reat  a  blow  surely  they  would  have  been,  had  not  the 
determinate  counsel  of  God  been  otherwise,)  \et,  for  thiit  time, 
were  hroiiqhl  wider,  r.  18.  Many  cities  «ere  taken,  and  remained 
in  the  possession  of  the  kings  of  Judah;  as  Rcllul  particularly, 
t>.19.  What  became  of  the  golden  calf  there,  wlieu  it  cauie  into 
the  hands  of  the  kinc;  of  Judah,  we  are  not  told  ;  perhaps  it  was  re- 
moved to  some  place  of  greater  safety,  and,  at  lenglh,  to  Samaria; 
(Hos.8. 5.)  vet  in  Jehu's  time  we  find  it  at  Bethel,  2 Kings,  10.29. 
Perhaps  Abijah,  when  it  was  in  his  power  to  demolish  it,  suffered 
it  to  stand,  for  liis  heart  was  not  perfect  with  God;  and,  not 
improving  what  he  had  got  for  the  honour  of  God,  he  soon  lost  it 
all  again. 

Lasllif,  The  death  both  o{  the  conquered  and  of  the  conqueror, 
not  Ions  :ifter. 

1.  Jeroboam  never  looked  up  after  this  defeat,  though  he  sur- 
vived it  two  or  lliree  years.  He  could  not  recover  strength  again, 
p. 20.  The  Lor<l  struck  him  either  with  some  bodily  disease,  of 
vvhieh  he  lanuui-.!ied  ;  or  with  melancholy  and  trouble  of  mind, 
his  heart  was  broken,  and  vexation  at  his  loss  brought  his  head, 
probably,  by  this  time,  a  hoary  head,  with  sorrow  to  the  grave. 
He  escaped  the  sword  of  Abijah,  but  God  struck  him:  there  is 
no  escaping  his  sword. 

2.  Abijah  waxed  mii;litv  upon  it.  What  number  of  wives  and 
children  he  had  before,  does  not  appear;  but  now  he  multiplied 
his  «ives  to  14  in  all,  bv  whom  he  had  38  children,  ('.21.  Happy 
is  the  man  that  hath  his  cpiiver  fidl  of  those  arrows.  It  seems, 
he  had  ways  peculiar  to  himself,  and  sayings  of  his  own,  which 
«ere  recorded  with  his  acts  in  the  history  of  those  times,  t),22. 
But  the  number  of  his  months  was  cut  off  in  the  midst,  and,  soon 
after  his  triumphs,  death  conquered  the  conqueror.  Perhaps  he 
was  too  nuich  lifted  up  with  his  victories,  and  tlierefore  God  would 
not  let  him  live  long  to  eiijov  the  honour  of  thetii. 


CHAP.  XIY. 

In  this  and  the  two  following  chapters,  we  hare  the  hislnrtj  of  the  Teis;n  of  Asa  ; 
a  good  reign,  and  a  long  one.  In  this  chajitcr,  ire  have,  I.  His  pietij.  r.  1 .  .5. 
II.  His  policy,  v.  G.  .8.  ///.  His  pfospn-ili/,  and  particiilarlif  a  glorious  vic- 
tory he  obtained  over  a  great  army  if  Ethiopians  lliat  came  old  iti^aiiist  him, 
t).9..15. 

1.  ^O  Abijah  slept  with  his  fatheis,  and  they 
>0  biified  him  in  the  city  of  David  :  and  Asa  liis 
.son  reigned  in  his  stead.  In  his  days  the  land  was 
qniet  ten  years.  2.  And  Asa  did  that  whick  irus 
good  and  right  in  the  eyes  of  the  Lord  his  God  : 
8,  Frr  he  took  away  the  altars  of  tlie  strange  gods, 
and  tlie  liigh  places,  and  brake  down  the  images, 
and  cut  down  the  groves:  4.  And  coniinanded 
Judah  to  seek  the  Lord  God  of  their  fathers,  and 
to  do  the  law  and  the  comniandtnent.  5.  Also  he 
took  away  out  of  all  the  cities  of  Judah  the  high 
places  and  the  images:  and  the  kingdom  wasquiet 
before  him.  6.  And  he  liiiilt  fenced  cities  in  Judah : 
for  the  land  had  rest,  and  Ite  had  no  war  in  thosrt 

h-.id    given   iiim   rest. 
1    litilii    .liidali,    Lri    ns    hudd 


years;    because    the   Lord 
7. '1  hef  ('fore   lie  sai;l    ini 


Asa  King  of  Judali 

these  cities,  and  make  about  tlievi  walls,  and  towers. 
gates,  and  bars,  while  the  land  is  yet  before  us. 
because  we  have  sought  the  Lord  our  God,  we 
have  sought  him,  and  lie  hath  given  us  rest  on 
every  side.  So  tiiey  built  and  prospered.  8.  Anc 
Asa  had  an  army  of  men  that  iiare  targets  and 
spears,  out  of  Judah  tliree  hundred  thousand  ;  and 
out  of  Benjamin,  tliat  bare  shields  and  drew  bows, 
two  liuiuhed  and  foiiiscori-  tliousaiid:  all  these 
iteie  mighly  men  of  vaknir. 

Here  is, 

1.  Asa's  general  character;  (f.2.)  He  did  that  icliieh  teas  good 
and  right  in  the  eyes  of  the  Lord  his  God.  1.  He  aimed  at  pleas- 
ing God  ;  studied  to  approve  himself  to  him.  Happv  they  that 
walk  by  this  rule,  to  do  that,  not  which  is  right  in  their  own  eves, 
or  in  the  eye  of  the  world,  but  which  is  so  in  God's  e\es.  2.  He 
saw  God's  eye  always  upon  him,  and  that  helped  much  to  keep 
(.im  to  what  is  good  and  right.  3.  God  graciously  accei)ted  of  him 
in  what  he  did,  and  approved  it  as  good  and  right. 

II.  A  blessed  work  of  reformation  which  he  set  on  fool  iuime- 
diately  uj)on  his  accession  to  the  crown. 

l.He  removed  asid  abolished  idolatry.  Since  Solomon  a<iuiilted 
it  in  the  latter  end  of  his  reign,  nothing  had  been  done  to  suppress 
it,  and  so,  we  presume,  it  had  got  ground;  strange  gods  were 
worshipped,  and  had  tlieir  altars,  images,  and  groves;  ami  llie 
temple-service,  though  kept  up  by  the  priests,  (cA.  13.  10.)  was 
neglecle<l  by  nianv  of  the  people.  Asa,  as  soon  as  he  hud  power 
in  his  hands,  made  it  his  business  to  destrciv  all  those  idolalr>.u.s 
altars  and  images,  (y.  3,  5.)  they  being  a  great  proMicalioii  to  a 
jealous  (iod,  and  a  great  temptation  to  a  careless  unl I  inking 
jieople.  He  hoped,  by  destroying  the  idols,  to  re/orm  ll  e  idolaters, 
which  he  aimed  at,  rather  than  to  ruin  them. 

2.  He  revived  and  established  the  pure  worship  of  Cjod  ;  and, 
since  the  priests  did  their  part  in  attending  God's  altars,  he  obligt-d 
the  people  to  do  their's;  (i'.  4.)  He  eomiiuntded  Judah  to  seek  the 
Lord  God  of  their  fathers,  and  not  the  gods  of  the  heathen, 
and  to  do  the  law  and  the  comniandiiiiiits ;  Itiat  is,  to  observe  all 
divine  institutions,  which  many  had  utterly  neglected.  In  doing 
this,  the  land  icas  quiet  before  him,  v. .').  tliougli  they  were  mucli 
in  love  «ilh  their  idols,  and  \ery  loath  to  leave  them,  vet  liie  con- 
victions of  their  consciences  sided  with  liie  commands  of  Asa, 
and  they  could  not,  for  shame,  refuse  to  compiv  with  them. 
Note,  'I'liey  that  have  power  in  their  linnds,  and  will  use  it  v  igo- 
lonsl\  for  the  sup|)rission  of  |)rolaneness  and  the  reformation  of 
niaiincis,  «i!l  not  meet  with  so  much  difficultv  and  opposition 
tlierein,  as,  perhaps,  they  feared.  Vice  is  a  sneaking  thmg,  and 
virtue  has  reason  enough  on  its  side  to  make  all  iniquity  slop  htr 
mouth,  Ps.  107.  42. 

III.  The  tranquillity  of  his  kingdom,  after  constant  alarms  of 
war  during  the  two  last  reigns.  In  his  days,  the  laud  uas  quiet 
ten  years;  {v.  1.)  no  war  with  the  kingdom  of  Israel,  wUo  did  not 
recover  the  blow  given  them  in  the  last  reign,  for  a  great  whde. 
Abijah's  victory,  which  was  owing,  under  God,  to  his  courage 
and  bravery,  laid  a  foundation  for  Asa's  peace,  which  was  the 
reward  of  his  piety  and  reformation.  Though  Abijah  had  little 
religion  liiniself,  he  was  instrumental  to  prepare  the  way  for  one 
that  had  much.  If  Abijah  had  not  done  what  he  did  to  quiel 
the  land,  Asa  could  not  have  done  what  he  did  to  reform  it;  for. 
Liter  arma,  silent  leges — Amidst  the  din  of  arms,  the  voice  of  la" 
is  unheard. 

IV.  The  prudent  improvement  he  made  of  that  tranquillity; 
The  land  had  rest,  for  the  Lord  luid  given  him  rest.  Note,  // 
God  give  quietness,  who  then  can  make  trouble?  Job,  34. 2!>. 
Those  have  rest  indeed,  to  whom  Gc/d  gives  rest;  peace  indeed.  In 
whom  Christ  gives  peace,  not  as  the  world  givcth,  John,  14.  27. 
Now,  1.  .\sa  takes  notice  of  the  rest  tln-v  ln<l    ns  the  rift  oi  0—' 


Before  Christ  945. 


II  CHRONICLES,  XIV,  XV. 


Asa  defeats  the  Jitliiopiaos. 


He  hath  given  nt  rest  on  every  side.  Note,  God  must  be  ac- 
knowledged, with  thankfulness,  in  llie  rest  we  are  blessed  with,  of 
body  and  mind,  family  and  country.  The  rest  was  the  reward  of 
the  reformation  begun  ;  Because  u-c  have  sought  the  Lord  our 
God,  he  has  given  ns  rest.  Note,  As  the  frowns  and  rebukes  of 
Providence  should  be  observed  for  a  check  to  us  in  an  evil  way, 
so  the  smiles  of  Providence  should  be  taken  notice  of  for  our  en- 
couragement in  that  which  is  good.  See  Hag.  2. 18, 19.  iMal.3. 10. 
We  find  by  experience  that  it  is  good  to  seek  the  Lord;  it  givesus 
rest;  while  we  pursue  the  world,  we  meet  with  nothing  liut 
vexation.  2.  He  consults  will)  his  people,  by  their  representatives, 
how  to  make  a  good  use  of  the  present  gleams  of  peace  they  en- 
joyed ;  and  concludes  witli  lliem,  ( 1.)  That  they  must  not  be  idle, 
but  busy.  Times  of  rest  from  war  should  be  employed  in  work, 
lor  we  must  always  find  ourselves  something  to  do.  In  the  years 
when  ''e  had  no  war,  he  said,  "  Let  us  build  ;  still  let  us  be  doing." 
Wh  ,  the  churehes  had  rest,  they  were  built  vp,  Acts,  9. 31. 
When  the  sword  is  sheathed,  take  up  the  trowel.  (2.)  That  thev 
must  not  be  secure,  but  )irepare  for  wars.  In  times  of  peace  we 
must  be  getting  ready  for  trouble,  exi)ect  it,  and  lay  up  in  store 
for  it.  [l.]He  fortified  iiis  principal  cities  with  ?co//,«,  towers, 
gates,  and  bars,  r.  7.  "  This  let  us  do,"  says  he,  "uhile  the  landis 
yet  before  us ;"  that  is,  "while  we  have  opportunity  and  advantage 
for  it,  and  have  nothing  to  hinder  us."  He  speaks  as  if  he  ex- 
pected that, «ome  wav  or  other,  trouble  would  arise,  when  it  would 
be  too  late  to  fortify,  and  when  thev  would  wish  lliey  had  done  it. 
So  they  built,  and  prospered.  [2.]  He  had  a  good  army  ready  to 
bring  into  the  field;  (i'.8.)  not  a  standing  army,  but  the  militia  or 
trained-bands  of  the  country.  Judali  and  Benjanun  were  mustered 
severally;  and  Benjamin  (which,  not  long  ago,  was  called  litt/e 
Benjamin,  Ps.68.27.)  had  almost  as  many  soldiers  as  Jndah, 
came  as  near  as  28  to  30,  so  strangely  had  that  tribe  increased  of 
late.  The  blessing  of  God  can  make  a  little  one  to  become  a 
thousand.  It  should  seem  these  two  tribes  were  differently  armed, 
both  offensively  and  defensively.  The  men  of  .ludah  guarded 
themselves  with  targets,  the  men  of  Benjamin  with  shields,  the 
former  much  larger  than  the  latter,  1  Kings,  10. 16, 17.  The 
men  of  Judah  fought  with  spears,  when  they  closed  in  with  the 
enemy;  the  men  of  Benjamin  drew  bows,  to  reach  the  enemy  at  a 
distance;  both  did  good  service,  and  neither  could  say  to  the 
other,  I  have  no  need  of  thee.  Different  gifts  and  employments 
are  for  the  common  good. 


9.  And  there  came  out  ajjainst  them  Zeiah  the 
Ethiopian  with  an  host  of  a  thousand  thousand,  and 
three  hundred  chariots;  and  came  unto  Mareshah. 
10.  Then  Asa  went  out  against  him,  and  they  set 
the  battle  in  array  in  the  valley  of  Zephathah  at 
Mareshah.  11.  And  Asa  cried  imto  the  Lord  his 
God,  and  said,  Lord,  it  is  nothin":  witli  thee  to 
lielp,  whether  with  many,  or  with  thein  that  have 
no  power:  help  us,  O  Lord  our  God  ;  for  we  rest 
on  thee,  and  in  thy  name  we  go  against  this  multi- 
tude. O  Lord,  thou  at^t  oitr  God  ;  let  not  man 
pn  vail  against  thee.  12.  So  the  Lord  sitiote  the 
Llhiopians  before  Asa,  and  before  Judah;  and  the 
Ethiopians  fled.  13.  And  Asa  and  the  people  that 
irere  with  him  pursued  them  unto  Gerar :  and  the 
Ethiojiians  were  overthrown,  that  they  could  not 
recover  themselves;  for  they  were  destroyed  before 
the  Lord,  and  before  his  host ;  and  they  carried 
away  very  much  spoil.  14.  And  they  smote  all 
tlie  cities  round  about  Gerar ;  for  the  fear  of  the 
Lord  came  u])on  them:  and   they  spoiled   all  the 


cities;  for  there  was  ex(  ceding  much  spoil  inthcM. 
15.  They  smote  also  the  tents  of  cattle,  and  carrie<I 
away  sheep  and  camels  in  abundance,  and  returuc'/ 
to  Jerusalem. 

Here  is, 

1.  Disturbance  given  to  the  peace  of  Asa's  kingdom  by  a  fo? 
nndable  army  of  Ethiopians  that  invaded  them,  v.  9, 10.  Though 
still  they  sought  God,  yet  this  fear  came  upon  them,  that  their 
faith  in  God  might  be  tried,  and  that  God  might  have  an  oppor- 
tunitv  of  doing  great  things  for  them.  It  was  a  vast  number  that 
the  Ethiopians  brought  against  him,  a  thousand  thousand  men; 
and  now  he  found  the  benefit  of  having  an  army  ready  raised 
against  such  a  time  of  need.  That  provision  which  we  thought 
needless,  may  soon  appear  to  be  of  great  advantage. 

2.  The  application  Asa  made  to  God,  on  occasion  of  the 
threatening  cloud  which  now  hung  over  his  head,  f.  11.  He,  that 
sought  God  in  the  day  of  his  peace  and  prosperity,  could,  with 
holy  boldness,  cry  to  God  in  the  day  of  his  trouble,  and  call  him 
his  God.  His  prayer  is  short,  but  has  much  in  it.  (1.)  He  gives 
to  God  the  glory  of  his  infinite  power  and  sovereignty.  Lt  is 
nothing  with  thee  to  help  and  save,  by  many  or  few,  by  tlieni  thai 
are  mightv,  or  by  them  that  have  7io  power.  See  lSam.l4.G. 
God  works  in  his  own  strength,  not  in  the  strength  of  instruments; 
(l's.21.13.)  nay,  it  is  his  glory  to  help  the  weakest,  and  perfect 
strength  out  of  the  month  of  babes  and  sucklings.  "  We  do  not 
say,  Lord,  take  our  part,  for  we  ht-ve  a  good  army  for  thee  tu 
work  by;  but,  take  our  part,  for  v.ithout  thee  we  have  no  power." 
(2.)  He  fakes  hold  of  their  covenant-relation  to  God  as  theirs. 
O  Lord  our  God,  and  again,  "  Thou  art  our  God,  whom  we  hav» 
chosen  and  cleave  to  as  our's,  and  who  hast  promised  to  be  our's.' 
(3.)  He  pleads  their  dependence  upon  God,  and  the  eye  they  haft 
to  him,  in  this  expedition.  He  was  well  prepared  for  it,  yel 
trusted  not  to  his  j)reparation  ;  but,  "Lord,  zve  rest  on  thee,  and 
in  thy  tiame  we  go  against  this  multitude,  by  warrant  from  thee, 
aiming  at  thy  glory,  and  trusting  to  thy  strength."  (4.)  He  in. 
lerests  God  in  their  cause.  "  Let  not  tnan"  (mortal  man,  so  th« 
word  is,)  " prevail  against  thee.  If  he  prevail  against  us,  it  will 
be  said  that  he  prevails  against  thee,  because  thou  art  our  God, 
and  we  rest  on  thee,  and  go  forth  in  thy  name,  which  thou  hast 
encouraged  us  to  do.  The  enemy  is  a  mortal  man  ;  make  it  to 
appear  what  an  unequal  match  he  is  for  an  immortal  God.  Lord, 
maintain  thine  own  honour;  hallowed  be  thy  ?iame." 

3.  The  glorious  victory  God  gave  him  over  his  enemies ;  ( 1 .)  God 
defeated  the  enemy,  and  put  their  forces  into  disorder;  (t;.12.) 
77<(!  Lord  smote  the  Ethiopians,  smote  them  with  terror,  and  an 
unaccountable  consternation,  so  that  they  fled,  and  knew  neither 
why  nor  whither.  (2.)  Asa  and  his  soldiers  took  the  advantage 
(iod  gave  them  against  the  enemy.  [l.]They  destroyed  them. 
Thev  fell  before  the  Lord,  (for  who  can  stand  before  him?)  ail 
lieforc  his  host,  either  an  invisible  host  of  angels,  that  were  en« 
ployed  to  destroy  them,  or  the  host  of  Israel,  called  God's  host, 
because  owned  by  him.  [2.]  They  took  the  plunder  of  their  camp; 
carried  auag  very  much  spoil  from  the  slain,  and  from  the  bag- 
gage. [3.]  They  smote  the  cities  that  were  in  league  with  Iheni, 
to  which  they  fled  for  shelter,  and  carried  off  the  spoil  of  tlieni, 
(v.  14.)  and  they  were  not  able  to  make  any  resistance,  for  the  feat 
of  the  Lord  came  upon  them;  that  is,  a  fear  which  God  struck 
them  with,  to  that  degree  that  thev  had  no  heart  to  withstand  ll:  • 
conquerors.  [4.]  They  fetched  away  thecatlle  out  of  the  eneiiiM 
country,  in  vast  numbers,  t).  15.  Thus  the  wealth  of  the  sin lu.' 
is  laid  up  for  the  just. 

CHAP.   XV. 

Aid  find  his  annif  were  vow  returning  in  triumph  J'mm  Ihr  hullli\  ItiJtn  witt 
spoils^  and  adorned  with  the  trophies  of  victory  :  the  jiii>u.s  prince,  we  in*  j 
Kow  suppose^  studying  what  he  should  render  to  Cod  for  this  ^rcat  faro-r 
He  knows  (hat  the  v:vrk  of  reformation y  which  he  had  bt£un  in  his  kin^djrt 


Before  Christ  945. 


II  CnilONICLBS,  XV 


Cnd's  IMessaae  to  Asa. 


is  not  perfected ;  hia  enemies  abroad  were  subdued,  but  there  were  more  dangerous 
enemies  at  home,  that  were  yet  unconquercd ;  idols  in  Judah  and  Benjamin: 
Uif  victorn  over  the  former  emboldens  him  vigorously  to  renew  his  altaeU  upon 
the  latter.  Note,  here  we  have,  I.  The  message  which  God  sent  him,  by 
a  urouhet,  to  engage  him  to,  and  encoura^^e  him  in,  the  prosecution  of  his 
reformation,  t'.  1..7.  //.  The  life  which  this  message  p;U  into  that  good 
cause  and  their  proceedings,  in  pursuance  of  it.  Idols  removed,  v.  8.  The 
spoi!  dedicated  to  God,  t'.  9..11.  A  covenant  made  with  God,  and  a  law 
for  the  punishing  of  idolaters,  t'.  12..1.').  A  reformation  at  court,  i'.  16. 
Dedicated  things  brought  into  the  house  of  God,  r.  18.  All  well,  hut  that 
the  high  places  were  permitted,  v.  17.  And  the  effect  of  this  was  great  peace, 
c.  19 

1.  4  ND  the  Spirit  of  God  came  upon  Azariah 
J\.  the  son  of  Oded:  2.  And  he  went  out  to 
meet  Asa,  and  said  unto  him,  Hear  ye  me,  Asa, 
and  all  Judah  and  Benjamin;  The  Lord  is  with 
yon,  while  ye  be  with  him;  and  if  ye  seek  him,  he 
will  be  found  of  yon;  but  if  ye  forsake  him,  he  will 
forsake  yon.  3.  Now  for  a  long  season  Israel  hat/t 
been  without  the  true  God,  and  without  a  teachins,- 
jiriest,  and  without  law.  4.  But  when  they  in  their 
trouble  did  turn  unto  the  Lord  God  of  Israel,  and 
sought  him,  he  was  found  of  them.  5.  And  in  those 
times  there  was  no  peace  to  liim  that  went  out,  nor 
to  him  that  came  in,  but  great  vexations  icei-c  upon 
all  the  inhabitants  of  the  countries.  0.  And  nation 
was  destroyed  of  nation,  and  city  of  city:  for  God 
did  vex  them  with  all  adversity.  7.  Be  ye  strong 
therefore,  and  let  not  your  hands  be  weak:  for 
vour  work  shall  be  rewarded. 


It  was  a  great  happiness  to  Israel  that  thev  liad  projiliets  aniono 
them ;  jet,  while  they  were  thus  blessed,  they  were  strangely 
addictecl  to  idolatry,  whereas,  when  the  spirit  of  prophecy  was 
ceased  under  the  second  temple,  and  the  canon  of  the  Old  Tes- 
tament was  completed,  (which  was  constantly  read  in  their 
synagogues,)  they  were  pure  from  idolatry;  for  the  scriptures  arc 
of  all  other  the  most  sure  word  of  prophecy,  and  most  effectual, 
and  the  church  could  not  be  so  easily  imposed  upon  by  a  counter- 
feit Bible  as  by  a  counterfeit  prophet. 

Here  was  a  prophet  sent  to  Asa  and  his  armv,  when  thev  returned 
fictorious  from  the  war  wilh  the  Ivthiopians,  not  to  compliment 
Ihem  and  congratulate  tliem  on  their  success,  but  to  quicken  them 
Id  their  duty ;  that  is  the  proper  business  of  God's  ministers,  even 
liith  princes  and  the  greatest  of  men.  The  Spirit  of  God  came 
npon  the  prophet,  (i'.  1.)  both  to  instruct  him  what  he  should  say, 
ind  to  enable  him  to  say  it  wilh  clearness  and  boldness. 

I.  He  told  them  plainly  upon  what  terms  they  stood  with  God  : 
let  them  not  think,  that,  having  obtained  this  victory,  all  was  their 
own  forever;  no,  he  lets  them  know  they  were  upon  their  good 
behaviour.  Let  them  do  well,  and  it  will  be  well  with  them, 
otherwise  not.  1.  The  Lord  is  with  you,  while  you  be  wilh  him. 
This  is  both  a  word  of  comfort,  that  those  who  keep  close  to  God 
ehall  always  have  his  presence  with  them;  and  also  a  word  of 
caution,  "He  is  v:ith  yon,  while  you  be  with  him,  but  no  longer; 
you  have  now  a  sigaal  token  of  his  favourable  presence  with  you, 
hut  the  continuance  of  it  depends  upon  your  perseverance  in  the 
way  of  your  duty."  2.  "  If  you  seek  him,  he  will  be  found  of  you. 
Sincerely  desire  his  favour,  and  aim  at  it,  and  you  shall  obtain  it. 
Pray,  and  you  shall  prevail.  He  never  said,  nor  ever  will,  Seek 
ye  me,  in  vain."  SeeHeb.11.6.  But,  3.  "  If  you  forsake  liim, 
Bnd  his  ordinances,  he  is  not  tied  to  you,  but  will  certainly  forsake 
you,  and  then  you  are  undone,  your  present  triumphs  will  be  no 
security  to  you;  woe  to  you,  when  God  departs." 

II.  He  set  before  them  the  dangerons  consequence  of  forsaking 
God,  and  his  ordinances,  and  that  there  was  no  way  of  having 
vol..  II.  31 


grievances  redressed,  but  by  repenting,  and  relurTiing  unto  God. 
When  Israel  forsook  their  duty,  lliey  wore  over-run  wilh  a  deluge 
of  atheism,  impiety,  irrcligion,  and  all  irregularity,  (('.3.)  and 
were  continually  embarrassed  wilh  vexatious  and  destroying  wars, 
foreign  and  ilomestic,  i).  5, 6.  But  wlien  their  troubles  drove 
them  to  God,  they  found  it  not  in  vain  to  seek  him,  t'.4.  But 
the  question  is.  What  time  does  this  refer  to? 

1.  Some  think  it  looks  as  fur  back  as  the  days  of  the  judges. 
A  long  season  ago,  Israel  was  without  the  true  God;  for  they 
worshipped  false  gods;  it  was  a  time  of  ignorance,  for,  ihougli 
they  had  jiriests,  they  had  no  teaching  priests;  though  they  had 
elders,  yet  no  law  to  any  purpose,  v. 'A.  These  wer>' sad  limes, 
when  they  were  frequently  oppressed  by  one  enemy  or  other,  and 
grievously  harassed  by  Moabites,  Midianites,  Ammonites,  and 
other  nations;  they  were  vexed  rcilh  till  adversity;  (v.C>.)  yet, 
when,  in  their  perplexity,  they  turned  to  God,  by  repentance, 
piayer,  and  reformation,  he  raised  up  deliverers  for  them.  Then 
was  that  maxim  often  verified,  that  God  is  with  us  while  we  are 
with  him.  Whatsoever  things  of  this  kind  were  written  afore- 
time, were  written  for  our  admonition. 

2.  Others  think  it  describes  the  state  of  the  ten  tribes,  (who 
were  now  properly  called  Israel,)  in  the  days  of  Asa.  Now, 
since  Jeroboam  set  up  the  calves,  though  he  pretended  to  honour 
the  God  that  brought  thein  out  of  Egypt,  yet  his  idolatry  has 
brought  them  to  downright  i^fide^ity,  they  are  without  the  true 
God,  and  no  marvel,  when  they  are  without  teaching  priests; 
Jeroboam's  priests  were  not  teackirs,  and  thus  they  came  to  be 
without  law:  it  is  next  to  impossible  that  any  thing  of  reljnion 
should  be  kept  up  without  a  preaching  ministry.  In  those  limes 
there  was  no  peace,  v.  5.  Their  war  with  Judah  gave  them 
frequent  alarms;  so  did  the  late  insurrection  of  Baasha,  and 
other  occasions  not  mentioned.  They  provoked  God  wilh  all 
iniquity,  and  then  he  vexed  them  with  all  adversity;  yet,  when 
they  turned  to  God,  he  was  entreated  for  them.  Let  Judah  take 
notice  of  this,  let  their  neighbours'  harms  be  their  warnings. 
Give  no  countenance  to  graven  images,  for  you  see  what  mis- 
chiefs they  produce. 

3.  Others  think  the  whole  passage  may  be  read  in  the  future 
tense,  and  that  it  looks  forward  ;  hereafter,  Israel  wilt  be  without 
the  true  God,  and  a  teaching  priest,  and  they  will  be  destroyed 
by  one  judgment  after  another,  till  they  return  to  God,  and  seek 
him.     See  Hos.3.4. 

III.  Upon  this  he  grounded  his  exhortation,  to  prosecute  the 
work  of  reformation  with  vigour  ;  (v.  7.)  Be  strong,  for  your  work 
shall  be  rewarded.  Note,  1.  God's  work  should  be  done  wilh 
diligence  and  cheerfulness,  but  will  not  be  done  without  resolution. 
2.  'i'his  should  quicken  us  to  She  work  of  religion,  that  we  shall 
be  sure  not  to  lose  by  it  ultimately.  It  will  not  go  unrewarded. 
How  should  it,  when  the  work  is  its  own  reward.' 

8.  And  when  Asa  heard  these  words,  and  tiie 
propliecy  of  Oded  the  prophet,  he  took  courage, 
and  put  away  the  abominable  idols  out  of  all  the 
land  of  Judah  and  Benjamin,  and  out  of  the  cities 
which  he  had  taken  from  mount  Ephraim,  and 
renewed  the  altar  of  the  Lord,  that  was  before  the 
porch  of  the  Lord.  9.  And  he  gathered  all  Judah 
and  Benjamin,  and  the  strangers  with  them  out  of 
Ephraim  and  Manasseh,  and  out  of  Simeon:  for 
they  fell  to  him  out  of  Israel  in  abundance,  when 
they  saw  that  the  Lord  his  God  was  with  him. 
10.  So  they  gathered  themselves  together  at  Jrru- 
saleni  in  the  third  month,  in  the  fifteenth  year  of 
the  reign  of  Asa.  11.  And  they  offered  unto  the 
Lord  the  sime  time,  of  the  spoil  which  they  had 
brought,  seven  hundred  oxen  iiid  seven  thousand 


Before  Christ  940. 


II  CHRO.MC1.es,   XV. 


Asa  refurms  liis  Kni^dnin 


slieep.  12.  And  they  entered  into  a  covenant  to 
seek  the  Lord  Cod  of  their  fathers  with  all  their 
heart  and  wilh  ail  their  soul;  13.  That  whosoever 
would  not  seek  the  Lord  God  of  Israel  should 
be  put  to  death,  whether  small  or  great,  whether 
man  or  woman.  14.  And  they  sware  unto  the 
Lord  with  a  loud  voice,  and  with  shoiilin!^-,  and 
with  frnmpefs,  and  witli  cornets,  lo.  And  all 
•Iiulah  rejoiced  at  the  oatli:  for  tlu-y  had  sworn 
with  all  their  heart,  and  soniiht  him  with  their 
Aviinle  desire;  and  he  was  fonnil  of  them:  and  the 
Loud  gave  them  rest  round  about.  10.  And  also 
coHcenihto-  IMaachah  the  mother  of  Asa  tlie  king, 
he  removed  her  from  beino-  queen,  because  she 
had  made  an  idol  in  a  gove:  and  Asa  cut  down 
hei-  idol,  and  stamped  it,  and  burnt  it  at  the  l)rook 
Kidron.  17.  But  the  high  places  were  not  taken 
away  out  of  Israel:  nevertheless  the  heart  of  Asa 
was  perfect  all  his  days.  18.  And  he  brought 
into  the  house  of  God  the  things  that  his  fatlier 
iiad  dedicated,  and  that  he  himself  had  dedicated, 
siber,  and  gold,  and  vessels.  19.  And  there  was 
no  more  war  unto  the  five  and  thirtieth  year  of 
the  reign  of  Asa. 

We  are  lieic  told  wliat  good  effect  llie  foie<;oins  sermon  luid 
upon  Asn. 

].  Ho  grew  more  bold  for  God  tliaii  lie  liml  luen  :  liis  victory 
VMiiild  inspire  him  with  some  new  degnes  of  resnlniion,  but  this 
niessiige  from  Ciod  with  nincli  mope  :  now  he  to'ijc  <'Oiirage,  he 
saw  how  necessary  a  fiirlher  reformation  was,  and  what  assurance 
lie  hail  of  God's  presenc?  wilh  him  in  it ;  and  this  made  him  daring, 
and  hi'loed  h\x'\  c\t'r  the  difficidties  which  had  before  deterred 
him.  -ird  driieii  him  off  from  the  undertaking.  Now  he  ventured 
to  (|e>;r(i\  ;i||  ilie  abominable  idols,  (aiid  all  idolitries  are  abonii- 
nalh',  t  Pel.  ).:1.)  as  far  as  ever  his  jiouer  vvent:  Away  wilh 
them  all.  He  also  rcnen-rd  Ihc  allar  nf  the  Lord,  which,  it 
seems,  was  gone  out  of  repair,  thonah  it  was  not  above  thirty-five 
years  since  .S<ilomon's  head  was  laid,  who  erected  it.  So  soon 
dill  these  ceremonial  institutions  begin  to  wax  old,  as  things  wliich, 
in  the  fulness  of  time,  must  vanish  away,  Heb.  8.13. 

II.  He  extended  his  influence  further  than  before,  v. 9.  He 
sinunioned  a  solemn  assembly,  and  particularly  brought  the 
sirnngers  lo  it,  who  were  come  over  to  him  from   the  ten  trihes. 

1 .  Their  coming  was  a  great  encouragement  to  him  ;  for  the  reason 
of  their  coming  was,  because  they  saw  that  the  Lord  his  God  was 
vilh  him.  It  is  good  to  be  with  those  that  have  God  with  them, 
to  come  into  relation  to,  and  contract  acquaintance  and  friendship 
with,  those  that  live  in  the  fear  and  favour  of  God;  We  will  go 
wilh  ynii,  for  ivc  have  heard  that  God  is  with  you,   Zech.8.23. 

2.  The  cognizance  he  took  of  them,  and  the  invitation  lie  gave 
them  to  the  general  assembly,  were  a  great  encouragement  to  them. 
All  strangers  are  to  be  helped,  but  those  that  cast  themselves  upon 
God's  good  providence,  purely  to  keep  a  good  conscience,  are 
Worthy  of  double  honour.  Asa  gave  orders  for  the  gathering  of 
them  together;  (v. 9.)  yet,  it  is  said,  (y.lO.)  lliey  ,f/a//ie;((/  l/iciii- 
sclves  tor/ether,  made  it  their  own  act,  so  furward  weie  they  lo 
obey  the  king's  orders.  This  meeting  was  held  in  the  third  moiith, 
probably  at  the  feast  of  Pentecost,  which  was  in  that  month. 

III.  He  and  his  people  offered  sacrifices  to  God,  as  his  share  of 
the  spoil  they  had  got,  v.  11.  Their  offering  here  was  uiithiii!;  to 
Solomon's,  (eh.T.ri.)  which  was  owinn;  to  the  diminution,  either 
of  their  zeal,  or  of  their  wealth,  or  of  holh.  These  sacrifices  were 
intended  \>j  way  of  thanksgiving  for  the  favours  they  had  received, 


and  supplication  for  further  favours.  Prayers  and  praises  are  no- 
our  spiritual  sacrifices.  And,  as  he  look  care  that  the  allar  should 
have  its  gift,  so  he  took  care  that  the  temple  should  have  its  golrf , 
he  brought  into  the  house  of  God  all  the  dedicated  things,  v.  IB. 
It  is  honesty  to  render  to  God  the  things  that  are  his.  What  has 
been  long  designed  for  him,  and  long  laid  by  for  him,  as,  it  should 
seem,  these  dedicated  things  had  been,  should,  at  length,  be  laid 
out  for  hira.  Will  a  man  rob  God,  or  make  slow  payment  to 
him,  who  is  always  ready  to  do  iis  good  ? 

IV.  They  entered  into  covenant  with  God,  re]>enting  that  thcv 
had  violated  their  engagements  to  him,  and  resolvina'  to  do  better 
for  the  future.  It  is  projier  for  ])eniteuts,  for  converts,  to  renew 
their  covenants.  It  should  seem,  the  motion  came  not  from  Asa, 
but  from  the  people  themselves :  let  every  man  be  a  volunteer  that 
covenants  with  God.  Thy  people  shall  be  iviUing,  Ps.  110.3. 
Observe, 

1.  What  was  the  matter  of  this  covenant.  Nothing  but  what 
they  were  before  obliged  to;  and,  though  no  vow  or  promise  of 
iheir's  could  lay  any  higher  obligation  u|)on  lliem  than  they  were 
already  under  from  the  divine  precejit,  yet  it  would  help  to  increase 
their  sense  of  the  obligation,  to  arm  them  against  temptations,  and 
would  be  a  testimony  to  the  equity  and  goodness  of  the  precept. 
And,  by  joining  all  together  in  this  covenant,  they  strcngiliened 
the  hands  one  of  another.  Two  things  they  engaged  theiMsehes 
to;  (l.)That  ihev  woidd  diligently  seek  God  themselves,  seek  liis 
precepts,  seek  his  favour.  What  is  religion,  but  seeking  Gid, 
inquiring  after  him,  applying  to  him,  ujion  all  occasions?  We 
shall  not  enjoy  him  till  we  come  to  lieaveii ;  while  we  are  here, 
we  must  continue  seeking.  Tliat  they  would  seek  him,  as  the  God 
of  their  fathers,  in  tl.e  way  that  their  fathers  sought  him,  ami  in 
dependence  u|)on  the  promise  made  to  their  fathers;  ai.d  that 
thcv  would  do  it  wilh  all  their  heart,  and  with  all  their  soul ;  for 
those  only  seek  (iod  acceptably,  and  successfully,  that  are  inward 
with  him,  inleiit  upon  him,  and  entire  for  him,  in  their  seeking  of 

'  him.  We  make  imliiiiig  of  our  religion,  if  we  do  not  make  heart 
»ork  of  it;  Ciod  v\ill  have  all  Ihe  heart,  or  none;  and,  when  a 
jewel  of  such  inestimable  value  as  the  divine  favour  is  to  be  found, 
it  is  worth  while  to  seek  it  trith  all  our  soul.  (2.)  That  thev 
would,  lo  the  111  most  of  their  power,  oblige  others  to  seek  him, 
V.  13.  They  aarced,  that  whosoever  wot/Id  not  seek  the  Lord  God 
of  Israel,  that  is,  would  either  worship  other  gods,  or  refuse  to 
join  with  ll  em  in  the  worship  of  the  true  God,  that  was  either  an 
obstinate  idolater,  or  an  obstinate  athiest,  he  should  be  put  to 
death.  This  was  no  new  law  of  their  own  making,  but  an  order  to 
put  in  execution  that  law  of  God  to  this  purport,  Deul.17.2,  &c. 
If  this  law  had  been  duly  executed,  there  had  not  been  so  many 
abominable  idols  found  in  Judah  and  Benjamin,  d.8.  Whether 
men  may  now,  under  the  gospel,  be  compelled,  by  such  methods 
as  these,  to  seek  the  Lord,  is  justly  questioned;  for  the  weapons 
of  our  warfare  are  not  carnal,  and  yet  mighty. 

2.  In  what  manner  they  made  this  covenant.  (1.)  With  great 
cheerfulness,  and  all  possible  expressions  of  joy,  They  sware  unto 
the  Lord;  not  secretly,  as  if  they  were  either  ashamed  of  what 
they  did,  or  afraid  of  binding  themselves  too  fast  to  him ;  but  with  a 
loud  voice,  to  express  their  own  zeal,  and  to  animate  one  another; 
and  they  all  rejoiced  at  the  oath,  f.  14, 15.  They  did  not  swear 
to  God  with  reluctancy,  (as  the  poor  debtor  confesses  a  judg- 
ment to  his  creditor,)  but  with  all  the  pleasure  and  satisfaction 
imaginable,  as  the  bridegroom  plights  his  troth  to  the  bride  in 
the  niarriage-coveiiant.  Every  honest  Israelite  was  ]ileased  with 
his  own  engagemeuts  to  God,  and  thev  were  all  pleased  with  one 
anolhi'i's.  'I'liey  rejoiced  in  it,  as  a  hopeful  expedient  to  preienl 
their  apostacv  from  God,  and  a  happy  indication  of  God's  presence 
will',  them.  Note,  The  limes  of  renewing  our  covenant  with  God 
sboiild  be  limes  of  rejoicing.  And  national  reformation  cannot  hut 
aive  aeiieral  satisfaction  to  all  that  are  good.  It  is  an  honour  and 
happiness  to  be  in  Inmds  to  God.  (2.)  They  did  it  with  great  sin- 
ceriiv,  zeal,  and  resolution  :  they  swai'eto  God  with  all  their  hearts, 
and  tought  him  with  their  whole  desire.  The  Israelites  were  now 
tu  an  extraordinarily  good  frame;  Oh  that  there  had  always  been 


Before  Christ  929. 

but  such  a  lieart  in  llicni !  Tliis  comes  in  as  the  reason  why  ihcy 
rejoiced  so  niiuh  in  wliat  they  did,  it  was  because  tliey  "ere  hearty 
in  if.  Nole, 'I'liose  only  experience  tlie  pleasure  and  comfort  of 
religion  that  are  sincere  and  upright  in  it.  What  is  done  in 
hypocrisy  is  a  mere  drudgery.  Cut  if  God  have  the  heart,  we 
have  the  joy. 

Lastlii,  VVe  are  told  what  was  the  effect  of  this  their  solemn 
coveuHMline:  "ith  fiod. 

1.  God  did  well  for  them.  He  was  found  oj  them,  and  r/ are 
them  rest  round  about,  (c.  15.)  so  that  tliere  was  no  war  for  a 
jonsf  time  after;  (u.  If).)  no  open  general  war,  Ihougii  there  were 
constant  bickerings  l)etween  Judah  and  Israel  upon  the  frontiers, 
1  Kings,  1.5.16.     Nationa\  jiicty  procures  national  blessings. 

2.  The\  did,  on  the  whole,  well  for  him.  They  carried  on  the 
reformation  so  far,  that  this  Maachah  the  c|ueen-mother  was  de- 
posed for  idolatry,  and  her  idol  destroyed,  jj.  16.  This  was  hravelv 
done  of  Asa,  that  he  would  not  conui%'e  at  idolatry  in  (hose  that 
were  nearest  to  him  ;  like  Levi,  that  said  to  his  father  and  mothir, 
I  have  not  seen  him.  Dent.  33.9.  Asa  knows  he  must  honour 
God  more  than  his  grandmother,  and  dares  not  leave  an  id(d  in  an 
apartment  of  his  palace,  while  he  is  destroying  idols  in  the  cities  of 
his  kingdom.  We  may  su|>pose  this  Maachah  was  so  far  convinced 
of  her  sin,  that  she  was  willing  to  subscribe  the  association  men- 
tioned, (t'.12, 13.)  liinding  herself  to  seek  the  Lord,  and  therefore 
was  not  |iut  to  death,  as  those  were  that  refused  to  sign  it;  great 
as  well  as  small,  women  as  well  as  7iien;  perhaps  they  specified 
vnmen,  with  an  eye  to  her;  but,  hecnuse  she  had  been  an  idolater, 
Asa  th(uight  fit  to  divest  her  of  the  dignity  and  authority  she  had, 
and,  probably,  he  banished  her  the  court,  and  confined  her  to 
privacy,  lest  she  should  influence  and  infect  others.  But  the 
reformation  was  not  complete,  the  high  places  were  not  all  taken 
away,  though  many  of  them  were,  c/i.l4.  3,  5.  Those  in  the  cities 
were  removed,  but  not  those  in  ihe  country  villages;  or  those  in 
the  cities  of  Judah,  but  not  those  in  the  cities  of  Israel  which  were 
reduced  to  the  house  of  David  ;  or  those  that  were  used  in  the 
service  of  false  gods,  but  not  those  that  were  used  in  the  service 
of  the  God  of  Israel;  those  he  connived  at,  and  yet  his  heart  was 
perfect.  There  may  be  defects  in  some  particular  duties,  where 
yet  the  heart,  in  the  ujain,  is  upright  with  God;  sincerity  is 
something  less  tlian  sinless  perfection. 

CHAP.  XVI. 

This  chapfer  concludes  Ihe  hitlory  of  Ihe  reipcn  of  Asa,  but  does  not  /urniish  so 
pleasing  an  idea  of  his  latter  end  as  of  bis  beginning.  I.  Here  is  a  foolish 
treaty  uith  Ben-hadad  king  of  Syria,  v.  1 .  .6.  //.  The  reproof  which  Gnd 
sent  him  for  it  by  a  prophet,  r.7..9.  III.  Asa's  displeasure  against  the 
prophet  for  his  faithfulness,  r.  10.  IV.  The  sicliness,  death,  and  burial,  of 
Asa,  f.ll..l4. 

1  XN  the  six  and  thirtieth  year  of  the  reii;n  of 
X  Asa,  Baa.'iha  king-  of  Israel  came  up  anainst 
Judah,  and  built  Ramah,  to  the  intent  tliat  he 
might  let  none  go  out  or  come  iu  to  A.«a  king-  of 
Judah.  2.  Then  Asa  brought  out  silver  and  gold 
out  of  the  treasures  of  the  house  of  the  Lord,  and 
of  the  king's  house,  and  sent  to  Ben-hadad  king  of 
Syria,  that  dwelt  at  Damascus,  saying,  .3.  There] 
is  a  league  between  me  and  thee,  as  there  teas 
between  my  father  and  thy  father:  behold,  I  have 
sent  thee  silver  and  jiold  :  go,  bi-eak  thy  league 
witli  Baasha  king  of  Israel,  tliat  lie  may  depart 
irom  me.  4.  And  Ben-liadad  hearkened  unto  king 
Asa,  and  sent  the  captains  of  his  armies  against  the 
cities  of  Israel;  and  they  smote  Ijon,  and  Dan, 
and  Abel-maim,  and  all  tiie  slore-cities  of  Naph- 


II  CHRONICLES,  XV,  XVI.        A.^a's  Lea-ue  with  Ben-hadad. 

tali.  5.  And  it  came  to  pass,  when  Baasha  iieard 
it,  tiiat  he  left  off  building  of  Ramah,  and  b-t  his 
work  cease,  ti.  Then  Asa  the  king  look  all  Jndali ; 
and  liiey  carried  away  tiie  stones  of  liamaii,  and 
tiie  timber  tiiereof,  wherewitii  Baasha  was  a  build- 
ing; and  he  built  therewith  Gebaand  Mizjiah. 

How  to  reconcile  the  dale  of  this  event  wilh  ihe  history  of  Ihe 
kings,  I  am  quite  at  a  loss:  Baasha  died  in  the  2Glh  ye;ir"of  Asa, 
iKings,  10.  8.  Mow  then  could  this  be  done  in  his  3Glh  year, 
wl.fu  Baasha's  family  was  quite  cutoff,  and  Oniri  w:is  upoii  the 
throne?  It  is  generally  said  to  be  meant  of  the  3Glli  year  of  Ihe 
kingdom  of  Asa,  namely,  that  of  Judah,  beginning  from  Ihe  first 
of  Rchoboam,  and  so  it  coincides  with  the  16th  of  Asa's  rrisn. 
But  then  c/(.15.10.  must  he  so  understood;  and  how  could  it  be 
spoken  of  as  a  great  thing  thai  there  was  no  more  war  till  the  l.ith 
year  of  Asa,  when  that  passage  immediately  before  was  in  his  15lh 
year,  Cc/i.l5. 10.)  and  after  this  miscarriage  of  his,  here  recorded, 
he  had  wars,  r.  9.  Josephus  places  it  in  his  26th  year,  and  then 
we  must  suppose  a  mistake  in  the  transcriber  here,  and  ch.  15.19. 
which  if  we  admit,  the  computation  is  easy. 

This  passage  we  had  before,  1  Kings,  15. 17,  Ac.  and  Asa  was 
several  ways  faulty  in  it.  1.  He  did  not  do  well  to  make  a  league 
with  Ben-hadad  a  heathen  king,  and  to  value  himself  so  much  upon 
it  as  he  seems  to  do,  v.  3.  Had  he  relied  more  upon  his  covenant, 
and  his  father's,  with  God,  he  would  not  have  boasted  so  much  of 
his  league,  and  his  father's,  with  the  royal  family  of  Syria.  2.  If 
he  had  had  a  due  regard  to  the  honour  of  Israel  in  general,  he 
would  have  found  some  other  expedient  to  give  Baasha  a  diver- 
sion, than  by  calling  in  a  foreign  force,  and  inviting  into  the 
country  a  common  enemy,  which,  in  process  of  time,  might  be  a 
plague  to  Judah  too.  3.  It  was,  doubtless,  a  sin  in  Ben-hadad  to 
break  his  leagne  with  Baasha,  upon  no  provocation,  but  merely 
through  the  influence  of  a  biibe ;  and,  if  so,  certainly  it  was  a  sin 
in  Asa  to  move  him  to  it,  especially  to  hire  him  to  do  it.  The 
public  failh  of  kings  and  kingdoms  must  not  be  made  so  cheap  a 
Ihing-.  4.  To  take  silver  and  gold  out  of  the  house  of  the  Lord, 
for  this  purpose,  was  a  great  aggravation  of  the  sin,  r.2.  Musi 
Ihe  temple  be  plundered,  to  serve  his  carnal  policies?  He  had 
better  have  brought  gifts  and  offerings,  with  prayers  and  supjdi- 
cations,  to  the  house  of  the  Lord,  that  he  might  have  engaged 
God  on  his  side,  and  made  him  his  friend;  then  he  had  not 
needed  to  have  been  at  this  expence  to  make  Ben-hadad  his 
friend.  5.  It  was  well  if  Asa  had  not  to  answer  for  all  the  mischief 
that  Ihe  army  of  Ben-hadad  did  unjustly  to  the  cities  of  Israel,  all 
the  blood  they  shed,  and  all  the  spoil  they  made,  u.  4.  Perhaps 
Asa  intended  not  lliey  should  carry  the  matter  so  far.  But  they 
ihat  draw  others  to  sin  know  not  what  they  do,  nor  where  it  will 
end :   the  beginning  of  sin  is  as  the  letting  forth  of  water. 

However,  the  |>rojecf  siuceeded.  Ben-hadad  gave  Baasha  a 
poweiful  diversion,  obliged  him  to  leave  off  building  Ramah,  and 
betake  himself  to  Ihe  defence  of  his  own  country  northward  ;  which 
gave  Asa  an  opportunity,  not  only  to  demolish  his  fortifications, 
but  to  seize  the  n}alerials,  and  convert  them  to  his  own  use. 

7.  And  at  tliat  lime  Hanani  the  seer  came  to 
Asa  king  of  Judah,  and  said  unto  him.  Because 
thou  hast  relied  on  the  king  of  Syria,  and  not 
relied  on  the  Lord  thy  God,  therefore  is  the  host 
of  the  king  of  Syria  escaped  out  of  thine  hand, 
a.  Were  not  the  Ethiopians  and  the  Lubins  a  huge 
host,  with  very  many  chariots  and  horsemen?  yet, 
because  thou  didst  rely  on  the  Lord,  he  delivered 
them  into  thine  hand.  9.  For  the  eyes  of  the 
Lord  run  to  and  fro  throughout  the  whole  earlh, 
to  shew  himself  strong  in  the  behalf  of  them  whose 


Before  Christ  914. 


II  CHRONICLES,  XVI. 


Asa's  Death  and  Burial. 


heart  is  perfect  toward  him.  Herein  thou  hast 
done  foolishly  :  therefore  from  iienceforth  thou 
shalt  have  wais.  10.  Then  Asa  was  wroth  with 
the  seer,  and  put  him  in  a  prison-house;  for  he  icas 
in  a  rage  with  him  because  of  this  thing.  And 
Asa  oppressed  some  of  the  people  the  same  time. 
11.  And,  behold,  the  acts  of  Asa,  first  and  last, 
lo,  they  are  written  in  the  book  of  the  kings  of 
Judah  and  Israel.  12.  And  Asa  in  the  thirty  and 
ninth  year  of  his  reign  was  diseased  in  his  feet, 
until  his  disease  was  exceeding  great:  yet  in  his 
disease  he  sought  not  to  the  Lord,  but  to  the 
physicians.  13.  And  Asa  slept  with  his  fathers, 
and  died  in  the  one  and  fortieth  year  of  his  reign. 
14.  And  they  buried  him  in  his  own  sepulchres, 
which  he  had  made  for  himself  in  the  city  of  David, 
and  laid  him  iu  the  bed  which  was  filled  with 
sweet  odours  and  divers  kinds  of  spices  prepared 
by  the  apothecaries' art :  and  they  made  a  very 
great  burning  for  him. 

Here  is, 

1.  A  plain  and  faithful  reproof  £;iven  to  Asa  by  a  prophet  of  the 
Lord,  for  making  this  league  with  Baasha.  The  reprover  was 
Hanani  the  seer,  the  father  of  Jehu,  another  prophet,  whom  we 
read  of,  iKings,  16. 1.  2Chron.  ]i>.2.  We  ohserved  several  things 
amiss  in  Asa's  treaty  with  Ben-hadad.  But  that  which  the  pro|)het 
here  charges  upon  him  as  the  greatest  fault  he  was  guilty  of  in 
that  matter,  is,  his  relying  on  ilie  king  of  Syria,  and  not  on  the 
Lord  his  God,  v.  7.  He  thought,  that,  thougii  God  was  on  his 
side,  this  would  not  stand  him  in  stead,  unless  he  liad  Ben-hadad 
on  his  side;  that  God  either  could  not,  or  would  not,  help  him, 
but  he  must  take  this  indirect  course  to  help  himself.  Note, 
God  is  much  displeased,  when  he  is  distrusted,  and  when  an  arm 
of  flesh  is  relied  on  more  than  his  power  and  goddness.  By 
putting  our  confidence  in  God  we  give  honour  to  him,  and  there- 
fore he  thinks  himself  affronted,  if  we  give  that  iionour  lo  another. 
He  plainly  tells  tlic  king  that  therein  he  had  done  foolishly,  v.  9.  It 
is  a  foolish  thing  lo  lean  on  a  hroken  reed,  when  we  have  the  Rock 
of  ages  to  rely  ui)on.    To  convince  him  of  his  folly,  he  shews  him, 

l.That  he  acted  against  his  experience,  t).8.  He,  of  all  men, 
liad  no  reason  to  distrust  God,  wlio  had  found  him  such  a  present 
powerful  Helper,  hy  whom  he  had  lieen  made  to  triumph  over  a 
threatening  enemy,  as  his  father  hefore  him,  hecavsr  he  relied  upon 
the  Lord  his  God,  eh.  13.18.-14.11.  "  What!"  said  the  prophet, 
"  Were  not  the  Ethiopians  and  the  Lvbims  a  huge  host,  enough  to 
swallow  up  a  kingdom  ?  And  vet,  because  thou  didst  rely  on  the 
Lord,  he  delivered  them  into  thine  hand;  and  was  not  he  sufficient 
to  help  thee  against  Baasha  ?"  Note,  The  many  experiences  we 
have  had  of  the  goodness  of  (Jod  to  us,  aggravate  our  distrust  of 
him.  Has  he  not  helped  us  in  six  troubles?  And  have  we  any 
reason  to  suspect  him  in  the  seventh?  But  see  how  deceitful  our 
hearts  are!  We  trust  in  God,  when  we  have  nothing  else  to  trust 
to,  when  need  drives  us  to  him;  but,  when  we  have  other  things 
to  stay  on,  we  are  apt  to  stay  too  much  on  lliem,  and  to  lean  to 
our  own  understanding  as  loiig  as  that  has  any  thing  to  offer;  but 
a  believing  confidence  will  he  in  God  only,  when  a  smiling  world 
courts  it  most. 

2.  That  he  acted  agiiinst  Ids  knowledge  of  God  and  his  provi- 
dence, v.Q.  Asa  could  not  be  ignorant  that  the  eyes  of  the  Lord 
run  to  and  fro  through  the  earth,  strongly  to  hold  with  them  (so 
it  may  be  read)  n-hose  heart  is  perfect  touard  him  ;  that  is, 
(l.)That  God  governs  the  world  in  infinite  wisdom,  and  the 
creatures,  and  all  their  actions,  are  continually  under  his  eye. 
The  eye  of  Providence  is  quick-sighted,  it  runs ;  it  is  intent,  it  runs 


to  and  fro  ;  it  reaches  far,  through  the  whole  earth,  no  corner  ol 
which  is  from  under  it,  not  the  most  dark  or  distant ;  and  his  eye 
directs  his  hand,  and  the  arm  of  his  power;  for  he  shews  himsel! 
strong.  Does  Satan  leatk  In  andfrs  in  the  earth?  Providence  runs 
lo  anil  fro,  is  never  out  of  the  wav,  never  to  seek,  never  at  a  loss. 
(2.)  That  God  governs  the  world  for  the  good  of  his  people,  does 
all  in  pursuance  of  the  counsels  of  his  love  concerning  theit 
salvation,  all  for  Jacob  his  servant's  sake,  and  Israel  his  elect, 
Isa.  45. 4.  Christ  is  Head  over  all  things  to  his  ehureh,  Eph.  1. 22. 
(3.)  That  they  whose  hearts  are  upright  with  him  may  be  sure  of 
his  protection,  and  have  all  the  reason  in  the  world  to  depend 
upon  it.  He  is  able  to  protect  them  in  the  way  of  their  duty;  for 
wisdom  and  might  are  his,  and  he  actually  intends  their  protec- 
tion ;  a  practical  disbelief  of  this  is  at  the  bottom  of  all  our 
departures  from  God,  and  double-dealing  with  him.  Asa  could 
not  trust  God,  and  therefore  made  court  to  Ben-hadad. 

3.  That  he  acted  against  his  interest.  (l.)He  had  lost  an 
opportunity  of  checking  the  growing  greatness  of  the  king  of 
Syria,  v.1.  His  host  is  escaped  ovt  of  thy  hand,  which  otherwise 
would  have  joined  with  Baasha's,  and  fallen  vvitli  it.  (2.)  He 
had  incurred  God's  displeasure,  and  henceforth  must  expect  no 
peace,  but  the  constant  alarms  of  war,  v.  9.  They  that  cannot 
find  in  their  hearts  to  trust  God,  forfeit  his  protection,  and  throw 
themselves  out  of  it. 

II.  Asa's  displeasure  at  this  reproof.  Though  it  came  from 
God  by  one  that  was  known  to  he  his  messenger,  though  the 
reproof  was  just,  and  the  reasoning  fair,  and  all  intended  for  his 
good,  \et  he  was  wroth  with  the  seer,  for  telling  him  of  his  folly; 
nay,  he  was  in  a  rage  icith  him,  u.  10.  Is  this  Asa?  Is  this  he 
whose  heart  was  perfect  with  the  Lord  his  God  all  his  days? 
Well,  let  him  that  thinketh  he  stands,  take  heed  lest  he  fall.  A 
wise  man  !  and  yet  in  a  rage  !  An  Israelite!  and  yet  in  a  rage  with 
a  prophet!  A  good  man!  and  yet  impatient  of  reproof,  and  that 
cannot  bear  to  be  told  of  his  faults!  Lord,  what  is  man,  when 
God  leaves  him  to  himself?  Thev  that  idolize  their  own  conduct 
cannot  bear  contradiction  ;  and  they  that  indulge  a  peevish  pas- 
sionate temper,  mav  be  transported  by  it  into  impieties  as  well  as 
into  indecencies,  and  will,  some  time  or  other,  fly  in  the  face  of 
God  himsf  If.  See  what  gall  and  wormwood  this  root  of  bitterness 
bore.  1.  In  his  rage,  he  committed  the  prophet  to  the  jail;  piit 
him  in  a  prison-hovse,  as  a  malefactor;  in  the  stocks,  so  some  read 
if.  God's  projihets  meet  with  many  that  cannot  bear  reproof, 
but  take  if  much  amiss,  yet  they  must  do  their  duty.  2.  Having 
proceeded  thus  far,  he  oppressed  some  of  the  people,  probably, 
such  as  owned  the  prophet  in  his  sufferings,  or  were  known  to  be 
his  particular  friends.  He  that  abused  his  power  for  the  perse- 
cuting of  God's  prophet,  was  left  lo  himself,  further  to  abuse  il  for 
the  crushing  of  his  own  subjects,  whereby  he  weakened  himself 
and  lost  his  interest.      Most  persecutors  have  been  tyrants. 

III.  His  sickness.  Two  vears  before  he  died,  he  ?cas  diseased 
in  his  feet,  (r.  12.)  afflicted  with  the  gout  in  a  high  degree.  He 
had  put  the  prophet  in  the  stocks,  and  now  God  put  hiin  in  the 
stocks;  so  his  punishment  answered  his  sin.  Jiis  disease  was 
exceeding  great;  it  came  to  the  height,  so  some  ;  it  flew  np  to  his 
head,  so  others;  and  then  it  was  mortal.  This  was  his  afflic- 
tion ;  but  his  sin  was,  that,  in  his  disease,  instead  of  seeking  to  the 
Lord  for  relief,  he  sought  to  the  physiciatis.  His  making  use  of 
physicians  was  his  dutv;  but  trusting  to  them,  and  expecting 
that  from  them  which  was  to  be  had  from  God  only,  were  his  sin 
and  folly.  The  help  of  creatures  must  always  be  used  with  an  eye 
to  the  Creator,  and  in  dependence  upon  him,  who  makes  every 
creature  that  to  us  which  it  is,  and  without  whom  the  most 
skilful  and  faithful  are  physicians  of  no  value.  Some  think  that 
these  physicians  were  strangers  to  the  commonwealth  of  Israel, 
and  were  a  sort  of  conjurors,  to  whom  he  apjdied  himself,  as  if 
there  were  not  a  God  in  Israel. 

IV.  His  death  and  burial.  His  funeral  had  something  of  ex- 
traordinary solemnity  in  it,  (!;.14.)  they  made  a  very  magnificent 
burying  for  him.  I  am  loath  to  think  (as  some  do)  that  he  him- 
self ordered  this  funeral  pomp,  and  that  it  was  an  instance  of  his 


Before  Christ  914. 


II  CHRONICLES.  XVI,  XVI i. 


Jeli()s!)aplial  succeeds  Asa. 


vanitv  that  he  would  Ite  buried  like  tlie  Gentiles,  and  not  nfter 
the  "iiv  of  the  Jews.  It  is  said  indeed,  Jlc  dlt/ged  the  sepulc/ui' 
for  himself,  as  one  mindful  of  his  grave ;  hut  I  am  willing  »o 
helieve  it  was  rather  an  expression  of  the  great  respect  his  people 
retained  for  him,  notwithstanding  the  failings  and  infirmities  of 
his  latter  da>s.  It  was  agreed  to  do  him  honour  at  his  death. 
Note,  The  eminent  pietv  and  usefulness  of  good  men  ought  to  he 
rememhered  to  their  praise,  lhoui;h  they  have  hail  their  hlcmishes. 
Let  their  faults  he  buried  in  iheir  graves,  v\hile  their  services  are 
rememhered  over  their  graves.  He  that  said,  There  is  not  a  just 
man  that  doeth  good  and  sinneth  not,  yet  said  also,  The  memory 
nf  the  just  is  blessed;  and  let  it  be  so. 


CHAP.  XVII. 

Hire  hei^in  the  ti/e  and  reign  of  Jehoshaiihnf,  iclii>  was  imc  of  the  first  tliree 
amoiis:  the  roynt  trorthicSy  one  of  the  best  Ihut  ever  stntyed  the  sceptre  of 
Jiuluh,  since  David's  head  uas  laid.  He  inus  the  unnd  son  of  a  good  fattier, 
so  that,  at  tJiis  time,  grace  ran  in  Ihe  blood,  even  in  the  blood-royal.  Happy 
the  Sim  that  had  such  a  father,  to  lay  a  good  fniimtation  in  him  and  for  him! 
Uafypy  the  father  that  Am/  such  a  son.  to  build  so  u-ell  upon  the  foundation 
he  hail  laid!  Happy  the  liingdom  that  teas  blixsed  uith  tiro  such  liinas,  two 
such  reigns,  togetlier!  In  this  chapter  we  hare.  I.  Uis  accession  to,  and 
eslablishmmt  in,  tlie  tlirone,  r.  1,2,  5.  II.  His  personal  piety,  f.  3,4,G. 
///.  The  course  he  tooli  to  promote  religion  in  his  kingdom,  v. 7. .'J.  IV.Tlie 
miglity  sway  he  bore  among  the  neighbours,  f.  1 0, 1 1 .  V.  The  great  strength 
"f  his  liingdom,  both  in  garrisons  and  standing  forces,  v.  12.  .19.  Thus  was 
his  priisperiti/  the  retrard  of  his  piety,  and  his  piety  the  briglttest  grace  and 
ornament  of  his  prosperity. 


I. 


A  ND  Jehosliaphat  his  son  reigned  in  his  stead, 
SjL  and  stren2,thened  himself  against  Israel. 
2.  And  he  placed  forces  in  all  the  fenced  cities  of 
Jndah,  and  set  c;arrisons  in  the  land  of  Judah,  and 
in  the  cities  of  Kphraim,  which  Asa  his  father  had 
taken.  3.  And  the  Lord  was  with  Jehosliaphat, 
becanse  he  walked  in  the  first  ways  of  his  father 
David,  and  sought  not  unto  Baalim;  4.  But  souglil 
to  the  Lord  God  of  his  fatiier,  and  walked  in  his 
commandments,  and  not  after  the  doings  of  Israel. 
5.  Therefore  the  Lord  slai)lis!ied  the  kingdom  in 
his  hand ;  and  all  Judah  Ijfongh't  to  Jehoshaphat 
presents;  and  he  had  riches  and  honour  in 
abundance.  6.  And  his  heart  was  lifted  up  in  the 
ways  of  the  Lord:  moreover  he  took  away  the 
high  places  and  groves  out  of  Judah.  7.  Also  in 
the  tiiird  year  of  his  reign  he  sent  to  his  princes, 
even  to  Ben-hail,  and  to  Oi)adiah,  and  to  Zechariah, 
and  to  Nelhaneel,  and  to  Michaiah,  to  teach  in 
Ihe  cities  of  Judah.  8.  And  with  them  /le  sent 
Levites,  even  Shemaiah,  and  Nethaniah,  and 
Zebadiah,  and  Asaliel,  and  Shemiramoth,  and 
Jehonalhan,  and  Adonijah,  and  Tobijah,  and 
Tob-adonijah,  Levites;  and  with  them  Elishaina, 
and  Jehoram,  priests.  9.  And  they  taught  in 
Jndah,  and  had  the  book  of  the  law  of  the  Lord 
with  them,  and  went  about  throughout  all  the 
cities  of  Judah,  and  taught  Ihe  people. 

Here  we  find  concerning  Jehosliaphat, 

1.  What  a  wise  man  he  was.  As  soon  as  he  came  to  the  crown, 
he  slrcngthened  himself  arjainst  Israel,  v.\.  Ahab  had  now  been 
three  years  npon  the  throne  of  Israel,  an  active  warlike  prince  ; 
IV"  vigour  of   his  beginning   falling  in  with   the  decay  of  Asa's 


conclnsion,  it  is  jirobahle  that  the  kingdom  of  Israel  had,  ol 
liite,  got  ground  of  Ihe  kingdom  of  Judah,  and  began  lo  grow 
formidable  to  it;  so  that  Ihe  fii>t  Ihing  Jehosliaphat  hud  to  do, 
was,  to  make  his  f)art  good  on  that  side,  anil  lo  check  the  growine 
greatness  of  llir  king  of  Israel,  whidi  he  did  so  effectuallv,  and 
wilhoul  bloodshed,  that  Ahab  soon  courti-d  his  alliance,  so  [it 
was  he  from  giving  him  any  disturbance,  and  proveil  more 
dangerous  as  a  friend  than  he  could  have  been  as  an  enemy. 
Jehoshaphat  slrengthened  himself,  not  lo  act  offensively  a-jainst 
Israel,  or  invade  them,  but  only  to  maintain  his  own  ;  which  h« 
did  by  fortifying  the  cities  that  were  on  his  frontiers,  and  putting 
garrisons,  stronger  than  had  been,  in  Ihe  cities  of  Ephraim,  which 
he  was  master  of,  d.  2.  He  did  not  strengthen  himself,  as  his 
father  did,  by  a  league  with  the  king  of  Syria,  but  by  fair  and 
regular  methods,  on  which  he  might  expect  the  blessing  of  God, 
and  in  which  he  trusted  God. 

II.  What  a  good  man  he  was.  It  is  an  excellent  character  that 
is  here  given  him,  and  verv  observable  ; 

1.  That  he  walked  in  the  ways  nf  his  father  David.  In  the 
characters  of  the  kings,  David's  ways  are  often  made  Ihe  standard, 
as  1  Kings,  15.  3,  11.  2  Kings.  14.  3.— 16.  2.— 18.  3.  But  Ihe 
distinction  is  no  where  else  so  strongly  marked,  as  here,  between 
his  first  ways  and  his  last  ways;  for  Ihe  last  were  not  so  good  as 
the  first:  his  ways,  before  he  fell  so  foully  in  the  matter  of  Uriah, 
(which  is  mentioned  long  after  as  the  bar  in  his  escutcheon, 
1  Kings,  15.  5.)  were  good  ways,  and  though  he  happily  recovere<l 
from  that  fall,  vet  perhaps  he  never,  while  he  lived,  fidiv  retrieved 
the  spiritual  strength  and  comfort  he  lost  by  it.  Jehoshaphat 
followed  David,  as  far  as  he  followed  God,  and  no  farther. 
St.  Paul  himself  thus  limits  our  imitation  of  him,  (1  Cor.  11.1.) 
Follow  me,  as  I  follow  Christ,  and  not  otherwise.  Many  good 
people  have  had  their  first  ways,  which  were  their  best  ways; 
their  first  love,  which  was  their  strongest  love.  In  every  copy 
"e  propose  to  write  after,  as  we  must  single  out  that  only  which 
is  t;ood,  so  that  chiefly  which  is  best.  The  words  here  will  admit 
another  reading;  thev  run  thus;  He  walked  in  the  ways  nf  Daeid 
his  father,  (Ilareshnnim,)  those  first  ways;  or,  I  hose  ancient 
u-oys:  he  proposed  to  himself,  for  his  example,  the  primilive  limes 
of  the  roval  family,  those  purest  times,  before  the  corruptions  of 
tile  late  reigns  came  in.  See  Jer.  6.  IG.  The  L\X.  leave  out 
David,  and  so  refer  it  to  Asa;   he  walked  in  the  first  irnys  nj  his 

father,  and  did  not  imitate  him  in  what  was  amiss  in  him,  toward 
Ihe  latter  end  of  his  time.  It  is  good  to  be  cautious  In  following 
the  best  men,  lest  we  step  aside  after  them. 

2.  That  he  sought  not  to  Baalim,  but  sought  to  the  Lord  Godof 
his  father,  d.  3,  4.  The  neighbouring  nations  had  their  Baalim, 
one  had  one  Baal,  and  another  had  another;  but  he  abhorred 
them  all,  had  nothing  to  do  with  them:  he  worshipped  the  Lord 
God  nf  his  father,  and  him  only;  jjrayed  to  him  only,  and 
inquired  of  him  only;   both  are  included  in  seeking  him. 

3.  That  he  walked  in  God's  commandments,  not  only  worshipped 
the  true  God,  but  worshipped  him  according  to  his  own  insti- 
tution, and  not  after  the  doings  of  Israel,  r.  4.  Thoiiah  the  king 
of  Israel  was  his  neighbonr  and  ally,  yet  he  did  not  learn  his  way. 
Whatever  dealings  he  had  with  him  in  civil  matters,  he  would 
not  have  communion  with  him,  nor  comply  v\ilh  him  in  his 
religion  :   there  he  kept  close  to  the  rule. 

4.  That  /i(4-  heart  was  lifted  up  in  the  ways  of  the  Lord,  (?'.  G.) 
or,  he  lifted  up  his  heart.  He  brought  his  heart  to  his  work,  and 
lifted  uj)  his  heart  in  it;  that  is,  he  had  a  sincere  regard  to  God 
in  it.  Unto  thee,  O  Lord,  do  I  lift  vp  my  soul.  His  heart  was 
enlarged  in  that  which  is  good,  Ps.119.  32.  He  never  thouoht 
he  could  do  enough  for  God.  He  was  livelv  and  affectionate  in 
his  religion,  fervent  in  spirit,  serving  the  Lord,  cheerful  and 
pleasant  in  it ;  he  went  on  in  his  work  with  alacrity  ;  as  Jacob, 
who,  after  his  vision  of  God  at  Bethel,  lifted  up  his  feet. 
Gen.  29.  1.  margin.  He  was  bold  and  resolute  in  the  ways  of 
God,  and  went  on  with  courage;  his  heart  was  lifted  up  above 
the  consideration  of  the  difficulties  that  were  in  Ihe  way  of  hi* 
diitv,  he  easily  got   over  them  all,  and  was  not   frightened  with 


Rpfore  Cv.^M  911. 


winds  and  corids,  from  sowing  and  reaping,  Ecd.  11.  4, 
walk  in  the  same  spirit. 

III.  What  a  useful  man  he  was;  nut  only  a  good  man,  but  a 
good  king:  he  not  only  was  f:;ood  himself,  but  did  good  in  his 
generation,  did  a  great  deal  of  good. 

l.He  took  away  the  teachers  of  lies,  so   images  are   called, 

Heb.  '2. 18.   the  high  places  and  the  r/roi'rs,   v.  0.      It  is  meant  of 

those  in  which  idols  were  worshipped  ;  for  lliosc  that  were  dedicated 

to  the  true  God  onfy  were  not  taken   awav,   ch. '20.  f53.       It  was 

only  idolatry  that  be  abolished  ;    nothing  debauched    the  nation 

more  than  those  idolatrous  groves  or  images,  which  he  took  away. 

2.  He  sent  forth  teachers  of  truth.      When  he  inquired  into  the 

slate  of  religion  in  his  kingdom,  he  found  his  people  generally  verv 

ignorant,  Ihey  hncii:  not  that  tiny  did  evil;  even  in  the  last  good 

reign,  there   had    been   little  care   taken  to  instruct  them  in  their 

duty  ;  and  therefore  Jehoshnphat  resolves  to  begin  his  work  at  the 

right  end,  deals  with   them  as   reasonable  creatures,  will  not  lead 

(hem  blindfold,  no,  not  into  a  reformation,  but  endeavours  to  have 

them  well  taught,  knowing  that  that  was  the  way  to  have  them  well 

cured;   in  this  good  work,   he  employed,   ( 1.)  His  princes ;   those 

about  iiim  he  sen!  forth,  to  teach  in  the  cities  of  Jvdah,  v.  7.     He 

ordered  them,  in  the  administration  of  justice,  not  only  to  correct 

the  people  when  they  did  ill,  but  to  teach  them  how  to  do  better, 

and  to  give  a  reason  for  what  they  did,  that  the  peo])le   miijht  be 

informed   of  the  difference  between  good  and  evil.     The  princes 

or   judges   upon   the  bench  have  a  great  opportunity  of   teaching 

people  their  duty  to  God    and   man,   and   it   is  not  out  of   their 

province,  for  the  laws  of  God  are  to  be  looked  upon  as  laws  of  the 

land.      (2.)  The  Levites  and  priests  wtni  tcith   the  princes,    and 

taught  in  Judah,   having  the  book  of  the  law  witli  them,   v.  8,  Q. 

They  were  teachers   by  office,   (Dent.  33.  10.)   it  was  part  of  the 

work  for  which  they  had    their  maintenance;   the  priests  and   the 

Levites   had    little  else   lo  do.      But,  it  seems,  they  had  neglected 

if,  pretended,  perhaps,  that  Ihey  c<ml<l  not  get  the  people  to  hear 

them,      "Well,"  says  Jehoshaplinl,  "\(iu   shall  go  along  with  the 

princes,   and    thev  with  their  aulhorlly  nIihII  oblige  the  people  to 

come  and  hear  \-ou  ;  and  then,  if  thev  i  e  n<it  well  instructed,  it  is 

your  fault."      What   an   abundance  of  gond    may  be  done,    when 

Moses  and  Aaron  Ihus  go  h;iu(l  in  hiiid  in  the  doing  of  it,  when 

princes  with    their    power,    .ind    priests    and    Levites   with    their 

scripture-learning,  agiee  to  teach  the  people  the  good  knowledge 

of  Go<l   and    their  duly  !     These   itinerant  judges,  and    ilineraiil 

preachers,  togellier,  were  instrumental   to  diffuse  a   blessed    light 

lliroughout   the   cities  of  Judah.      But  it  is  said.   They  had  the 

book    of  the   taw  of  the   Lorn  uith   them,       [I.J  For   llieir   own 

ilirection,  that   from  thence  they  might   felch  all    the   instruclions 

they  gave   to  the  people,   and    not    teach   for  doctrines  the  com- 

vandmmts  of  men.      [2.]  For  the  coiniclion  of   the  people,  that 

(hey  misht  see  that  they  had  a  divine  warrant  for  «hat  Ihey  said, 

and  deliverefl   to  them    that  only  which   thev   received    from   the 

Lord.      Note,  Ministers,  when  they  go  to  teach  the  people,  should 

\iave  their  Bibles  with  them. 

IV.  How  happy  he  was  in  (he  favour  of  his  God,  who  siguallv 
owned  and  blessed  him.  The  Lord  was  with  him,  v. 3.  The 
word  of  the  Lord  was  liis  helper,  so  the  Chaldee  paraphrnse. 
The  Lord  established  the  kingdom  in  his  hand,  v.  H.  Tlio-ie 
stand  firm,  that  have  the  presence  of  God  with  them.  If  tlie 
beauty  of  the  Lord  our  God  be  upon  us,  that  will  establish  the 
work  of  our  hands,  and  establish  us  in  our  integritv. 

V.  How  happy  he  was,  in  the  affections  of  his  people;  (v.  5.) 
All  Judah  brought  him  presents,  in  acknowledgment  of  his 
kindness  in  sen<ling  preachers  among  them.  The  more  there 
is  of  true  religion  among  a  people,  the  more  there  will  be  of 
vonscientious  loyalty.  A  eoverumenl,  that  answers  the  end  of 
government,  will  be  sup|)orled.  The  effect  of  the  favour  both  of 
f.iod,  and  his  kingdom,  was,  that  lie  had  ?-(c/(es  and  honour  in 
ihiindance.  It  is  undoublrdiv  true,  though  few  will  believe  it, 
;i  nt  reliijion  and  piely  are  the  best  friends  to  outward  prospcritv. 
And  obsrrve,  it  follows  ininiedi  itclv,  IJis  heart  was  lifted  up  in 
1/  f  iroi/s  <>J  III,'  Lorn,      niches  and  hononr  in  abundance  prove  to 


CHRONICLES,  XVII. 
Let  us 


Jehoshaphat's  Prosperity. 


many  a  clog  and  a  hinderance  in  the  ways  of  the  Lord,  an  occasion 
of  pride,  security,  aiid  sensuality  ;  but  it  had  a  quite  contrary  effect 
upon  Jehoshaphat;  his  abundance  was  oil  to  the  wheels  of  his 
obedience,  and  the  more  he  had  of  the  wealth  of  this  world,  the 
more  was  his  heart  lifted  up  in  the  icays  of  the  Lord. 

10.  And  the  fear  of  the  Lord  fell  upon  all  tlie 
kingdoms  of  the  lands  that  nere  coiind  al)oiit 
Judah,  so  that  tliey  made  no  war  against  Jeho- 
shaphat. 1 1.  Also  some  of  the  Philistines  brongitt 
Jehoshaphat  presents,  and  tribute-silver;  and  the 
Arabians  brought  liiin  flocks,  seven  thousand  aiid 
seven  hundred  rams,  and  seven  thousand  and  seven 
hundred  he-goats.  12.  And  Jehoshaphat  waxed 
great  exceedingly;  and  he  built  in  Judah  castles, 
and  cities  of  store.  13.  And  he  had  much  business 
in  the  cities  of  Judah:  and  the  men  of  war,  mighty 
men  of  valour,  were  in  Jerusalem.  14.  And  liiese 
are  the  numbers  of  tiiem  according  to  the  house  of 
their  fathers:  Of  Jndaii,  ihe  captainsof  thousands; 
Adnah  the  chief,  and  with  him  mighty  men  of 
valour  three  hiiiulred  thousand.  15.  And  ne.\t  to 
him  tvas  Jehohanun  the  captain,  and  with  him  two 
hundred  and  fourscore  thousand.  16.  And  next 
him  was  Amasiah  tlie  son  of  Zichri,  who  willingly 
offered  himself  unto  the  Lord:  and  with  him  two 
hundred  thousand  mighty  men  of  valour.  17.  And 
of  Benjamin;  Eliada  a  mighty  man  of  valour,  and 
with  him  armed  men  with  bow  and  siu.  lu  two 
hundred  thousand.  18.  And  next  liini  iiai 
.Jehozabad,  and  with  him  an  hundred  atid  four- 
score thousand  ready  prepared  for  the  war. 
19.  These  waited   on  the  king,  beside  f/iose  whom 

fenced    cities   thronghont  all 


Ihe 
Ind: 

Wc 


kiiiu' 

ih.  ' 


put    III    the 


lave   liere 


turllic 


tccoiiiil   ol  jLliuhliiiphal's  great  pros' 
perity,  and  the  flourishing  state  of  his  kingdom. 

1.  He  had  good  interest  in  the  neighbouring  princes  and  nations. 
Though  he  was  not  perhajis  so  great  a  soldier  as  David,  and  there- 
fore, on  /Ais  account,  their  terror;  norsogreat  a  scholar  as  Solomon, 
and  therefore,  on  this  account,  yet  the  fear  of  the  Lord  fell  so  upon 
them,  that  is,  God  so  influenced  and  governed  their  spirits,  that 
Ihey  had  all  a  reverence  for  him,  r.  10.  And,  (\.)  None  of  them 
made  war  against  him.  God's  good  providence  so  ordered  it, 
lluit,  while  the  ))rinces  and  priests  were  instructing  and  reforming 
the  country,  none  of  his  neighbours  gave  him  any  molestation,  to 
take  him  off  from  that  good  work.  Thus,  when  Jacob  and  his 
sons  were  going  to  worshij)  at  Bethel,  the  terror  of  God  was  upou 
the  neighbouring  cities,  that  they  did  not  pursue  after  them. 
Gen.  35.6.  and  see  Exod.34.24.  (2.)  Many  of  them  brought 
presents  to  him,  (v.  11.)  to  secure  his  friendship.  Perhaps  it  was 
a  tribute  imposed  upon  them  by  Asa,  who  made  himself  master 
of  the  cities  of  the  Philistines,  and  the  tents  of  the  Arabians, 
ch.  14.  14, 15.  With  the  7,700  rams,  and  the  same  number  of 
he-goats,  which  the  Arabians  brought,  there  was,  probably,  a 
proportionable  number  of  ewes  and  lambs,  she-goats  and  kids. 

2.  He  had  very  considerable  stores  laid  uj)  in  tlie  cities  of 
Judah;  he  pulled  down  his  b:iriis,  and  built  larger,  (ii.l2.)  casllet 
and  cities  .1/  store,  for  arms  and  victuals.  He  was  a  man  of 
business,  and  aimed  at  the  public  gooil  in  all  his  undertakinga, 
either  to  picser\e  Ihe  peace,  or  prepare  for  war. 

3.  He  had  the  iiiililia  in  gnod  nrder;   il  was  never  in  belte",  siiic* 


Before  Christ  8f)7. 

Daviil  p.ioiiillcd  it.  Five  Inrd-Iirutenats  (if  I  may  so  call  lliem)  arc 
hero  iiaiiipd,  will'  I'le  niiiubers  of  those  under  their  coniinand,  liie 
sorvieea'iiie  iiioii,  that  were  fit  for  war  in  their  respective  districts; 
three  in  Jii<iah,  and  two  in  Benjamin.  It  is  said  of  one  of  these 
groat  conitiiaiiders,  Amiisiah,  that  he  willingly  offered  himself 
unto  the  Lord:  {v.  IG.)  not  only  to  the  king,  to  serve  him  in  this 
post,  Imt  lo  the  Lord,  to  glorify  him  in  it.  He  was  the  most 
eminent  an)ong  them  for  religion  ;  he  accepted  the  place,  not  for 
the  honour,  or  power,  or  profit,  of  it,  hut  for  conscience-sake  to- 
ward God,  that  he  might  serve  his  country.  It  was  usual  for  great 
generals  then  lo  offer  of  their  spoils  to  the  Lord,  (I  Chron.26. 26.) 
hut  this  good  man  offered  himself  first  to  the  Lord,  and  then  his 
dedicated  things. 

Tlie  numhcr  of  the  soldiers,  under  these  five  generals,  amounts  to 
1,160,000  uK'u.  Avast  number  for  so  small  a  compass  of  ground 
"js  .ludah's  and  Benjamin's  lot  was,  to  furnish  out  and  maintain. 
Ahijah  could  bring  into  the  field  but  400,000,  (cA.  13.  3.)  Asa  mil 
WO.OOO,  (c/(.14.8.)  yet  Jehoshaphat  has  at  command  almost 
1,200,000.  But  it  must  be  considered,  (1.)  ThatGod  had  promised 
to  make  the  seed  of  Abraham  like  the  sand  of  the  sea  for  number. 
(2.)  There  had  now  been  along  peace.  (3.)  We  may  suppose 
that  the  city  of  Jerusalem  was  very  much  enlarged.  (4.)  Many 
were  come  over  to  them  from  the  kingdom  of  Israel,  (c/t.  15. 19.) 
which  would  increase  the  numbers  of  llie  people.  (5.)  Jehoshaphat 
was  under  a  special  blessing  of  God,  which  made  his  affairs  to 
prosper  greatly.  The  armies,  we  may  suppose,  were  dispersed  all 
the  country  over,  and  each  man  resided,  for  the  most  part,  on  his 
own  estate;  but  they  appeared  often,  to  lie  mustered  and  trained, 
and  were  ready  at  call  whenever  there  was  occasion  :  the  com- 
manders wailed  on  the  king,  ((\1J).)  as  officers  of  his  court,  privy- 
counsellors,  and  ministers  of  stale. 

But,  lastly,  observe;  It  was  not  this  formidable  army  that  struck 
a  terror  upon  the  neighbouring  nations,  that  restrained  them  from 
Rttempling  anv  thing  against  Israel,  or  obliged  them  to  pay  tribute, 
but  the  fear  of  God,  which  fell  upon  them  when  Jehoshaphat 
refnrnied  his  country,  and  set  up  a  preaching  ministry  in  it,  t).  10. 
The  ordinances  of  God  are  more  the  strength  and  safety  of  a 
kingdom,  than  its  military  force;  its  men  of  God,  more  than  its 
men  of  war. 

CHAP.  XVIII. 

The  ttory  of  this  chapter  ive  had,  just  as  it  is  here  related,  in  the  story  of  the 
reign  of  Ahab  king  of  Israel,  1  Kings,  22.      While  it  redounds  to  the  credit 
of  Ahab,  more  than  any  thin^  else  recorded  of  him,  that  he  tens  in  leaixue  with 
to  ^ood  a  man  as  Jehoshaphat,  it  is  a^reat  blemish  in  the  reit^n  of  Jehoshaphat, 
that  he  thus  connected  himself  u-ilh  so  bad  n  man  as  Ahah.     Htre  ii,  I.  The 
alliance  he  contracted  vith  Ahah,  r.  1.     //.  His  constnt  to  join  irith  him  in  his  V 
expedition  for  the  recorery  of  Ramoth-i^ilead  out  if  the  hands  of  the  Syrians,  i 
t\2.3.     ///.  Their  consulting  u-ith  the  prophets,  false  and  true,  before  theu- 
went,  T.i.  .27.     IV,  The  success  •/  their  crpcdition.     Jehoshaphat  hard  in  J 
escaped,  (v.  28.  .32.)  and  Ahab  receired  his  death's  wound,  f.33,31.  '  '' 

1 .  l^fO^V  Jeliosliapliat  had  riches  and  honour  in  |i 
J_^     abundance,  and  joined  affinity  with  Ahal). 

2.  And  after  certain  years  he  went  down  to  Ahal) 
to  Samaria.  And  Ahab  killed  sheep  and  oxen  for 
Isitn  in  abundance,  and  for  tiie  ])eople  that  he  had 
with  him,  and  persuaded  him  to  'j;o  up  with  him  to 
Ramoth-gilead.  3.  And  Ahab  kin^r  of  Israel  said 
unto  Jehoshaphat  kins;  of  Judah,  Will  thou  f^o  with 
me  to  Ramoth-gilead ?  And  he  answered  him, 
I  am  as  thou  art,  and  my  people  as  thy  people; 
and  ive  will  be  with  thee  in  the  war. 

Here  is,  1.  Jehoshaphat  growing  greater.  It  was  said  before, 
rh.  17.5.  he  had  riches  mid  honour  in  abundance ;  and  here  it  is 
said  again:  his  wealth  and  honour  increased  upon  him  by  piety 
imd  good  management. 


II  CHRONICLES,  XVH,  XVII !.     Jehosnaphat's  Alliance  with  Ahab 

But,  2.  Not  gnnving  wiser,  ehe  lie  would  not  have  joined  with 
Ahab,  that  lU'gciienilo  Isnnble,  who  had  sold  himself  to  work 
wickedness.  What  good  could  he  gel  by  a  man  that  was  so  bad? 
What  good  could  he  do  lo  a  man  lliat  was  so  obstinately  an  idolater, 
a  ))crseculor?  Willi  him  lie  ioliied  in  affinily,  that  is,  m;irrii'(l  his 
son  Jelioram  to  Allah's  daiigliler  .Allialiali,  the  worst  match  that 
ever  was  nia(l»  iiy  any  of  the  house  of  David;  I  wonder  what 
Jehoshaphat  could  promise  himself  by  il  :  (1.)  I'crliaps  pride  made 
the  match,  as  it  does  many  a  one,  which  speeds  accordingly.  His 
religion  forbade  him  to  marry  his  son  to  a  daughter  of  anv  of  the 
heathen  princes  that  were  about  him.  Thou  shall  not  taiie  their 
daughters  to  tliy  sojt.i :  and,  having  riches  and  honour  in  abundance, 
he  thought  it  a  disparagement  lo  marry  him  to  a  subject.  A  king's 
daughter  it  must  be,  and  therefore  Allah's,  little  considering  that 
Jezebel  was  her  mother.  (2.)  Some  think  he  did  it  in  policy, 
hoping  by  this  expedient  to  unite  the  kingdoms  in  his  son,  Ahab 
perhaps  flattering  him  w  itb  hopes  that  he  would  make  him  his  heir, 
when  he  intended  no  such  thing. 

This  match  lirew  Jeliosliapliat,  [1.]  Into  an  intimate  familiarity 
with  Ahab;  he  made  him  a  visit  at  Samaria.  And  Ahab,  |)roud  of 
the  honour  which  Jehoshaphat  did  him,  gave  him  a  very  spleiuli<l 
entertainment,  according  lo  the  splendour  of  those  times;  he  hilled 
sheep  and  ox ni  for  him,  plain  meat,  in  abundance,  v, '2.  In  this 
Jehoshaphat <l id  not  walk  so  closely  as  he  should  have  done  in  the 
ways  of  his  father  David,  for  he  hated  the  congregation  of  evil-doers, 
and  icould  not  sit  uith  the  wicked,  (Ps.26.  5.)  nor  desired  to  eat 
of  their  dainties,  Ps.  141.4.  [2.]  Into  a  league  with  Ahab  against 
the  Svriins.  .Miab  persuaded  him  lo  join  forces  with  him  in  an 
expedition  for  the  recovery  of  Ramoth-gilead,  a  city  in  the  tribe 
of  Gad,  on  the  other  side  Jordan.  Did  not  Ahab  know  that 
that,  and  all  the  other  cities  of  Israel,  did,  of  right,  belong  to 
Jehoshaphat,  as  heir  of  the  house  of  David?  With  what  face  then 
could  he  ask  Jehoshaphat  to  assist  him  in  recovering  it  for  himself, 
whose  title  lo  the  crown  was  usurped  and  precarirjus?  Yet 
Jehoshaphat,  an  easy  man,  yields  to  go  with  him;  /  am  as  thou 
art,  v.S.  Some  men's  kindnesses  arc  dangerous,  as  well  as  their 
society  infectious.  The  feast  Ahab  made  for  Jehoshaphat  was 
designed  only  lo  wheedle  him  into  this  expedition.  The  kisses  nj 
an  enemy  are  deceitful. 


4.  And  Jehoshaphat  said  unto  the  king  of  Israel, 
Inquire,  I  pray  thee,  at  the  word  of  the  Lord 
to-day.  5.  Therefore  the  king-  of  Israel  gathered 
together  of  prophets  four  hundred  men,  and  said 
unto  them,  Shall  we  go  to  Ramoth-gilead  to  battle, 
or  shall  I  forbear?  And  they  said.  Go  up;  for 
God  will  deliver  it  into  the  king's  hand.  (i.  liut 
Jehoshaphat  said,  Is  there  not  here  a  prophet  of 
the  Lord  besides,  that  we  might  inquire  of  him? 
7.  And  the  king  of  Israel  said  unto  Jeiioshajiiiat, 
There  is  yet  one  man,  by  whom  we  may  inquire  of 
the  Lord:  but  I  hate  him;  for  he  never  prophesieth 
good  unto  me,  but  always  evil:  the  .same  ii 
Micaiah  the  son  of  Iinla.  And  Jehoshapiiat  said. 
Let  not  the  king  say  so.  8.  And  tlie  king  of  Israel 
called  for  one  of  his  officers,  and  said.  Fetch  qu'ckly 
Micaiah  the  son  of  Imla.  9.  And  tiie  kii;g  of 
Israel  and  Jehoshaphat  king  of  Judal-  s-at  either  of 
them  on  his  throne,  clothed  in  their  vohei,,  and  they 
sat  in  a  void  place  at  tiie  entering  in  of  tlie  g'rite  of 
Samaria;  and  all  the  prophets  prophesied  btforo 
thetn.  10.  And  Zedekiah  the  son  of  Chen;«  mah 
iiad  made  iiim  horns  of  iron,  and  said,  Tlius  »ailh 
the  Lord.  With  these  thou  slialt  push  Syria  until 


II  CHRONICLES,  XVIII. 

all    the    prophets 


Before  Christ  897. 

Jhey  be  consumed.  11.  And 
pro[)hesied  so,  sayiiii?.  Go  up  to  Ramoth-gilead, 
and  prosper:  for  the  Lord  shall  deliver  it  into  the 
liand  of  tlie  kint"-.  12.  And  the  messenger  tliat  went 
to  call  Micaiah  spake  to  him,  saying.  Behold,  the 
words  of  the  prophets  declare  gooJ  to  the  king 
with  one  assent;  let  thy  word  therefore,  I  pray 
thee,  be  like  one  of  their's,  and  speak  thou  good. 
13.  And  Micaiah  said,  As  the  Lord  liveth,  even 
what  my  God  saith,  that  will  I  speak.  14.  And 
when  he  was  come  to  the  king,  the  king  sairl  unto 
.him,  Micaiah,  shall  we  go  to  Ramoth-gilead  to 
battle,  or  shall  I  forbear?  And  he  said,  Cto  ye  up, 
and  prosper,  and  they  shall  be  delivered  into  your 
hand.  15.  And  the  king  said  to  him.  How  many 
times  shall  I  adjure  thee  that  thou  say  nothing  but 
the  truth  to  me  in  the  name  of  the  Lord?  16. Then 
he  said,  I  did  see  all  Israel  scattered  upon  the 
mountains,  as  sheep  that  have  no  shepherd  :  and 
the  Lord  said.  These  have  no  master;  let  them 
return  therefore,  every  man  to  his  house  in  peace. 
17.  And  the  king  of  Israel  said  to  Jehoshaphat, 
Did  I  not  tell  thee  that  lie  would  not  prophesy 
good  unto  me,  but  evil?  18.  Again  he  said, 
Therefore  hear  the  word  of  the  Lord;  I  saw  the 
Lord  sitting  upon  his  throne,  and  all  the  host  of 
heaven  standing  on  his  right  hand  and  on  his  left. 

19.  And  the  Lord  said.  Who  shall  entice  Ahab 
king  of  Israel,  that  he  may  go  up  and  fall  at 
Ramoth-gilead?  And  one  spake  saying  after  this 
manner,    and    another  saying   after  that   manner. 

20.  Then  there  came  out  a  spirit,  and  stood  before 
the  Lord,  and  said,  I  will  entice  him.  And  the 
Lord  said  unto  him,  Wherewith?  21.  And  he 
said,  I  will  go  out,  and  be  a  lying  spirit  in  the 
mouth  of  all  his  prophets.  And  the  Lord  said, 
Thou  shall  enlxce  him,  and  thou  shall  also  prevail: 
go  out,  and  do  eveii  so.  22.  Now  therefore, 
behold,  the  Lord  hath  put  a  lying  spirit  in  the 
mouth  of  these  thy  prophets,  and  the  Lord  hath 
spoken  evil  against  thee.  2.3.  Then  Zedekiah  the 
son  of  Chenaanah  came  near,  and  smote  Micaiah 
upon  the  cheek,  and  said.  Which  way  went  the 
Spirit  of  the  Lord  from  me  to  speak  unto  thee? 
24.  And  Micaiah  said.  Behold,  thou  shall  see  on 
that  day  when  thou  shall  go  into  an  inner  chamber 
to  iiide  thyself.  25.  Then  the  king  of  Israel  said, 
Take  ye  Micaiah,  and  carry  him  back  to  Amon 
the  governor  of  the  city,  and  to  Joash  the  king's 
son;  26.  And  say.  Thus  saith  the  king.  Put  this 
fellow  in  the  prison,  and  feed  him  witli  bread 
of  affliction  and  with  water  of  affliction,  until 
I  return  in  peace.  27.  And  Micaiah  said.  If  thou 
certainly  return  in  peace,  theii  hatli  not  the  Lord 
spoken  by  me.  And  he  said,  Hearken,  all  ye 
people. 


The  Prophets  are  consulted. 


Tills  is  aiinost  word  for  word  tlie  same  witti  what  we  liaj, 
I  Kings,  22.  We  will  not  repeat  wfiat  was  tlicre  said,  nor  liave  w« 
niucii  to  add,  but  may  take  occasion  to  tliinii, 

1.  Of  tlie  great  duty  of  acknowledging  God  in  all  oiir  ways,  and 
inquiring  at  his  word,  whatever  we  undertake.  Jehoshaphat  was 
not  willing  to  proceed  till  he  had  done  this,  i'.  4.  By  pailicular 
believing  prayer,  by  an  unbiassed  consulting  of  the  scripture  and 
our  own  consciences,  and  by  an  observant  regard  to  llie  hints  of 
providence,  we  may  make  such  inquiries,  and  very  much  to  our 
satisfaction. 

2.  Of  the  great  danger  of  bad  company  even  to  good  men; 
those  that  have  most  wisdom,  grace,  and  resolution,  cannot  be  sure 
that  they  can  con\erse  familiarly  with  wicked  people,  and  get  no 
hurt  by  them.  Jehoshaphat  here,  in  complaisance  to  Ahab,  sits  in 
his  robes,  patiently  hearing  the  false  prophets  speaking  lies  in  the 
name  of  the  Lord,  (v.  9.)  can  scarcely  find  in  his  heart  to  give  him 
a  too  mild  and  getille  reproof  for  hating  a  prophet  of  the  Lord, 
()■.  7.)  and  dares  not  rebuke  that  false  prophet  who  basely  abused 
that  faithful  seer,  nor  oppose  Ahab  who  committed  him  to  prison. 
They  who  venture  among  the  seats  of  the  scornful,  cannot  come 
off  without  a  great  deal  of  tlie  guilt  attaching  to,  at  least,  the 
omission  of  their  duty,  unless  they  have  such  measures  of  wisdom 
and  courage  as  few  can  pretend  to. 

3.  Of  the  unhappiness  of  those  who  are  surrounded  with  flat- 
terers, especiallv  flattering  prophets,  who  cry  peace  to  them,  and 
prophesy  nolhing  but  smooth  things.  Thus  was  Ahab  cheated  into 
his  ruin,  and  Justly  ;  for  he  hearkened  to  such,  and  preferred  them 
that  humoured  him,  before  a  good  prophet  that  g^ve  him  fair  warn- 
ing of  his  danger.  Those  do  best  for  themselves,  that  give  their 
friends  leave,  and  particularly  their  ministers,  to  deal  plainly  and 
faithfully  with  them,  and  take  it  not  only  patiently,  but  kindly. 
That  counsel  is  not  always  best  for  us  that  is  most  pleasing  to  us. 

4.  Of  the  power  of  .Satan,  by  the  divine  permission,  in  ike 
children  of  disobedience.  One  lying  spirit  can  make  400  lying 
pro))liets,  and  make  use  of  them  to  deceive  Ahab,  v.  21.  The 
Devil  becomes  a  murderer  by  being  a  liar,  and  destroys  men  by 
deceiving  them. 

a.  Of  the  justice  of  God  in  giving  those  up  to  strong  delusions,  to 
believe  a  lie,  who  will  not  receive  the  love  of  the  trulli,  but  rebel 
against  it,  t'.  21.  Let  the  lying  spirit  prevail  to  entice  those  to 
their  ruin  that  will  not  be  persuaded  to  their  duty  and  happiness. 

6.  Of  the  hard  case  of  faithful  ministers,  whose  lot  it  has  often 
been  to  be  haled,  and  persecuted,  and  ill-treated,  for  being  true  to 
their  God,  and  just  and  kind  to  the  souls  of  men.  Micaiah,  for 
discharging  a  good  conscience,  was  buffeted,  imprisoned,  and 
condemned  to  the  bread  and  water  of  affliction.  But  he  could 
with  assurance  appeal  to  the  issue,  as  all  those  may  do  who  are 
persecuted  for  their  faithfulness,  d.27.  The  day  will  declare  who 
is  in  the  right,  and  who  in  the  wrong,  when  Christ  will  appear,  to 
the  unspeakable  consolation  of  his  persecuted  people,  and  the 
everlasting  confusion  of  their  persecutors,  who  will  be  made  to  see 
in  that  day,  (u.24.)  what  they  will  not  now  believe. 

28.  So  the  king  of  Israel  and  Jehoshaphat  the 
king-  of  Judah  went  up  to  Ramoth-gilead.  29.  And 
ihe  king  of  Israel  said  unto  Jehoshaphat,  I  will 
di.sgui.se  myself,  and  will  go  to  the  battle;  but  put 
thou  on  thy  robes.  So  the  king  of  Israel  disguised 
hituself ;  and  they  went  to  the  battle.  30.  Now  the 
king  of  Syria  had  commanded  the  captains  of  the 
chariots  that  tvere  with  him,  saying.  Fight  ye  not 
with  stnall  or  great,  save  only  with  the  king  of  Israel. 
31.  And  it  came  to  pass,  when  the  captains  of  the 
chariots  saw  Jehoshaphat,  that  they  said,  It  is  the 
king  of  Israel.  Tiierefore  they  compassed  about 
hitn  to  fight:  but  Jehoshaphat  cried  out,  and  liie 
Lord  helped  him;  and  God  moved  them  to  depart 


Before  Clnist  897. 


II  CHIIONICLES,  XVJII.  XIX. 


Jelioshapviats  Piety. 


from  liiin.  32.  For  it  came  to  p,)ss,  that,  when  the 
captains  of  the  chariots  perceived  that  it  was  not 
the  kinc^  of  Israel,  they  turned  back  again  from 
pnrsuin;^  iiim.  33.  And  a  certain  man  drew  a  bow 
at  a  ventine,  and  smote  the  king  of  Israel  between 
(he  joints  of  the  liarness:  therefore  he  said  to  his 
chariot-man.  Turn  tliine  hand,  that  tiiou  mayest 
carry  me  out  of  the  host;  for  I  am  wounded. 
34.  And  the  battle  increased  that  day:  liowbeit 
the  king  of  Israel  stayed  himself  \\\>  in  his  cliariot 
against  the  Syrians  until  the  even:  and  about  the 
time  of  the  sun  going  down  he  (^"ed. 


I 


We  have  Iiere,  1.  Good  Jehoshaphat  exposing  himself  in  his 
robes;  therehy  eiidangered,  and  vet  delivered.  We  have  reason  to 
think  that  Alial),  while  he  pretended  friendship,  really  aimed  at 
Jehosliaphat's  life,  to  take  him  off,  that  he  might  have  the  manage- 
ment of  his  successor,  who  was  his  son-in-law,  else  he  would 
never  have  advised  him  to  enter  into  the  battle  with  his  robes  on, 
which  was  but  to  make  himself  an  easy  mark  to  the  enemy:  and, 
if  he  reallv  intended  that,  it  was  as  unprincipled  a  piece  of  treachery 
as  ever  man  was  guilty  of,  and  justly  was  he  himself  taken  in  the 
pit  he  digged  for  his  friend.  The  enemy  had  soon  an  eve  upon 
the  robes,  and  vigorously  attacked  the  unwary  prince,  who,  now 
when  it  was  too  late,  wished  himself  in  the  habit  of  the  poorest 
soldier,  rather  than  in  his  princely  raiment.  He  cried  out,  either 
to  his  friends  to  relieve  him;  (but  Ahad  took  no  care  of  that:) 
or  to  his  enemies,  to  rectify  their  mistake,  and  let  Iheni  know  that 
lie  was  not  the  king  of  Israel ;  or  to  God,  for  succour  and  deliver- 
ance; to  whom  else  should  he  cry?  And  he  found  it  was  not  in 
vain.  The  Lord  helped  him  out  of  his  distress,  by  moving  the 
captains  to  depart  from  him,  t).31.  God  has  all  men's  hearts  in 
his  hand,  and  turns  them  as  he  pleases,  contrary  to  their  own  first 
intentions,  to  serve  his  purposes.  Many  are  moved  unaccountablv 
both  to  themselves  and  others,  but  an  invisible  power  moves  them. 
2.  Wicked  Ahab  disguising  himself,  arming  himself;  Iherebv,  he 
thought,  securing  himself,  and  yet  slain,  i\  33.  No  art,  no  arms, 
can  save  those  whom  God  has  appointed  to  ruin.  What  can  hurt 
those  whom  God  will  protect?  and  what  can  shelter  those  whom 
God  will  destroy?  Jehoshaphat  is  safe  in  his  robes,  Ahab  killed 
in  his  armour;  for  the  race  is  not  to  the  swift,  nor  the  battle  to 
the  strong. 


CHAP.  XIX. 

)Ve  have  here  a  further  accomii  of  the  i^ood  reign  of  Jehoshaphat.  I.  //i.s  return 
in  peace  to  Jerusatem,  v.  1.  //.  The  reproof  given  him  for  his  league  with 
Ahab,  and  Ins  acting  in  conjiaictiou  tcith  him,  v.  2,3.  ///.  The  great  care  he 
took,  thereupon,  to  reform  his  kingdom,  v.  4.  IV.  The  instructions  he  gave 
to  his  judges,  both  those  in  the  countj-y-totrns  that  kept  the  inferior  courts, 
{v.  S .  .7.)  and  those  in  Jerusalem  that  sat  in  the  supreme  judicature  of  the 
kingdom,  V.  8.  .11. 

1.  \  ND  Jehoshaphat  the  king  of  Judah  returned 
xjL  to  his  house  in  peace  to  Jerusalem.  2.  And 
Jehu  the  son  of  Hanani  the  seer  went  out  to  meet 
him,  and  said  to  king  Jehoshaphat,  Shouldest 
Ihou  help  the  ungodly,  and  love  them  that  hate 
Ihe  Lord?  therefore  is  wrath  upon  thee  from 
hefore  tlie  Lord.  3.  Nevertheless  there  are  good 
tilings  found  in  thee,  in  that  tliou  hast  taken  away 
the  groves  out  of  the  land,  and  hast  prepared  thine 
heart  to  seek  God.  4.  And  Jehoshajihat  dwelt  at 
Jerusalem:  and  he  went  out  again  tii'ough  the 
VOL.  II.  35 


people  from  Beer-siieba  to  mount  Ephraim,  and 
brought  them  back  unto  the  Loud  (Jod  of  their 
fathers. 


Here  is, 

I.  The  great  favour  God  sIicmciI  to  Jclidsliaphal, 

1.  In  bringing  him  back  it.  safety  iroin  his  dangerous  expedition 
with  Ahab,  which  had  like  to  have  cost  him  dear;(i'.  1.)  IJe 
returned  to  his  house  in  j>eacc.  Notice  is  taken  of  this,  to  inti- 
mate, (1.)  That  he  fared  better  than  he  had  expected.  He  had 
been  in  imminent  peril,  and  yet  came  home  in  peace.  Whenever 
we  return  in  peace  to  our  houses,  we  ought  to  acknowledge  God's 
providence  in  preserving  our  going  out  and  our  coming  in.  But, 
if  we  have  been  kept  through  more  than  ordinary  dangers,  we  are, 
in  a  special  manner,  bound  to  be  thankful.  There  was  but  a  step 
perhaps  between  us  and  death,  and  yet  we  are  alive.  (2.)  That 
he  fared  better  than  he  deserved  ;  he  was  out  of  the  way  of  his 
duty,  had  been  out  upon  an  expedition  which  he  could  not  well 
account  for  to  God  and  his  conscience,  and  yet  he  returned  in 
peace;  for  God  is  not  extreme  to  mark  what  we  do  amiss,  nor 
does  he  withdraw  his  protection  every  time  we  forfeit  it.  (3.)  That 
he  fared  better  than  Ahab  king  of  Israel  did,  who  was  brought 
home  slain:  though  Jehoshaphat  had  said  to  Ahab,  I  am  as  thou 
art,  God  distinguished  him,  for  he  knows  and  owns  the  way  of 
the  righteous,  but  the  way  of  the  ungodly  shall  perish.  Distin- 
guishing mercies  lay  under  peculiarly  strong  obligations:  two  kings 
in  the  field  together,  one  taken  and  the  other  left,  one  brought 
home  in  blood,  the  other  in  peace. 

2.  In  sending  him  a  reproof  for  his  affinity  with  Ahab.  It  is  a 
great  mercy  to  be  made  sensible  of  our  faults,  and  to  be  told,  in 
time,  wherein  we  have  erred,  that  we  may  repent,  and  amend 
Ihe  error,  before  it  be  too  late.  The  prophet  by  whom  the  reproof 
is  sent,  is  Jehu  the  son  of  Hanani:  the  father  was  an  eminent 
prophet  in  the  last  reign,  as  appeared  by  .Asa's  putting  liim  in  the 
stocks  for  his  plain  dealing;  yet  the  son  was  not  afraid  to  reprove 
another  king.  St.  Paul  would  have  his  son  Timothy  not  only  not 
discouraged,  but  animated,  by  his  sufferings,  2Tini.3.  11, 14. 

(  l.)Hc  tells  them  plainly,  that  he  had  done  very  ill  in  joining 
with  Ahab;  "Shouldest  thou,  a  godly  man,  help  the  ungodly, 
give  them  a  hand  of  fellowship,  and  lend  them  an  assisting  hand  i" 
Or,  "  Shouldest  thou  love  them  that  hale  the  Lord!'  "ill  thou  lay 
those  in  thy  bosom  whom  God  beholds  afar  off  i"  It  is  the  black 
character  of  wicked  people,  that  they  are  haters  of  God,  Rom.  1.  30. 
Idolaters  are  so  reputed  in  the  second  commandment:  and  there- 
fore it  is  not  for  those  that  love  God  to  take  delight  in  them,  or 
contract  an  intimacy  with  them.  Do  not  J  hate  those,  says  David, 
that  hale  <Aec.^  Ps.  139. 21,22.  Those  whom  the  grace  of  God 
has  dignified,  ought  not  to  debase  themselves.  Let  God's  people 
be  of  God's  niind. 

(2.)  That  God  was  displeased  with  him  for  doing  this :  "  There 
is  ivratli  upon  thee,  from  before  the  Lord,  and  thou  must,  by 
repentance,  make  thy  peace  with  him,  or  it  will  be  the  worse  for 
thee."  He  did  so,  and  God's  anger  was  turned  away.  Yet  his 
trouble,  as  recorded  in  the  next  chapter,  was  a  rebuke  to  him  for 
meddling  with  strife  that  belonged  not  to  him.  If  he  be  so  fond  of 
war,  he  shall  have  enough  of  it.  And  the  great  niischiefg  which 
his  seed  after  him  fell  into  by  the  house  of  Ahab,  was  the  just 
punishment  of  his  affinity  with  that  house. 

( 3.)  Yet  he  takes  notice  of  that  which  was  praise-worthy,  as  it 
is  proper  for  us  to  do  when  we  give  a  reproof;  (u.  3.)  "  There  are 
good  things  found  in  thee;  and  therefore,  though  God  be  dis- 
pleased with  thee,  he  does  not,  he  will  not,  cast  thee  off."  His 
abolishing  idolatry  with  a  heart  fixed  for  God,  and  engaged  to 
seek  him,  was  a  good  thing,  which  God  accepted  of,  and  would 
have  him  go  on  with,  notwithstanding. 

II.  The   return  of  duty   which  Jehoshaphat  made  to  God  for 

this  favour.    He  took  the  reproof  well,   was  not  wroth  with  the 

seer,  as  his  father  was,  but  submitted.    Let  the  righteous  smite  we^ 

i  it  thaU  be  a  kindness.    See  what  tifect  the  reproof  had  upon  hiiB. 


Before  Christ  85)7. 


II  CHRONICLES,  XIX. 


Jehosliaphal's  Piety, 


I.  He  dwelt  at  Jenisalcm ;  (p.4.)  mrnded  his  own  business  at 
home,  and  would  not  expose  liimself  l)y  making  any  more  such 
visits  to  Ahab.  Rebuke  a  wise  man,  and  he  will  be  yet  wiser,  and 
will  fake  warning,  IVov.  9.8,i).  2.  To  atone  (as  I  may  say)  for 
the  visit  he  made  to  Ahab,  lie  made  a  pious  profitable  visitation 
of  his  own  kingdom;  he  irent  nut  through  the  people  in  his  own 
person,  from  Beer-sheba  hi  the  south  to  mount  Epiiraim  in  the 
iiortli,  and  brought  them  bock  to  the  Lord  God  of  their  fatheis, 
that  is,  did  all  he  coul(i  towards  if.  (l.)By  what  the  ])rophet 
said,  he  |)erceived  that  his  former  atlempts  for  reformation  were 
weil-pleasing  to  Go<l,  and  therefore  lie  revived  them,  and  did 
what  was  then  left  undone.  It  is  good  whep,  commendations  thus 
quicken  us  to  our  duty,  and  when  the  more  we  are  praised  for 
doing  well,  the  nvore  vigorous  we  are  in  well-doing.  (2.)  Perhaps 
he  found  that  his  late  affinity  with  the  idolatrous  house  of  Ahab, 
and  kingdom  of  Israel,  had  had  a  bad  influence  upon  his  own 
kingdom;  manv,  we  may  suppose,  were  emboldened  to  revolt  to 
idolatry,  when  they  saw  even  their  reforming  king  so  intimate  with 
idolaters;  and  therefore  he  thought  himself  doubly  obliged  to  do 
all  he  could  to  restore  them.  If  we  truly  repent  of  our  sin,  we 
shall  do  our  utmost  to  repair  the  damage  we  have  any  way  done 
by  it  to  religion,  or  the  souls  of  others.  We  are  particularly 
concerned  to  recover  those  that  have  fallen  into  sin,  or  been 
hardened  in  it,  by  our  example. 

5.  And  he  set  jutlg:es  in  the  land  throughout  all 
the  fenced  cities  of  Jiidali,  city  by  city,  6.  And 
said  to  the  jtiilges,  Take  heed  what  ye  do:  for 
ye  jtid.2;e  not  for  man,  but  for  the  Lord,  who  is 
with  you  in  the  judgment.  7.  Wherefore  now  let 
the  fear  of  the  Lord  be  upon  you;  take  heed  and 
do  it:  for  there  is  no  iniquity  willi  the  Lord  our 
God,  nor  respect  of  persons,  nor  taking  of  gifts. 
8.  Moi'eover  in  Jerusalem  did  Jehoshaphat  set  of 
the  Levites,  and  of  the  priests,  and  of  the  chief  of 
thefatliers  of  Israel,  for  the  judgment  of  the  Lord, 
and  for  controversies,  when  they  returned  to  Jeru- 
salem. 9.  And  he  cliarged  them,  saying.  Thus 
shall  ye  do  in  the  fear  of  the  Lord,  faitlifully,  and 
with  a  perfect  heart.  10.  And  what  cause  soever 
shall  come  to  you  of  your  brethren  that  dwell  in 
their  cities,  between  blood  and  blood,  between  law 
and  commandment,  statutes  and  judgments,  ye 
shall  even  warn  them  that  they  trespass  not  against 
the  Lord,  and  so  wratii  come  upon  you,  and  upon 
your  brethren:  this  do,  and  ye  shall  not  tres))ass. 

II.  And,  behold,  Amarinh  tlie  chief  priest  is  over 
you  in  all  matters  of  the  Lord;  and  Zebadiah  the 
son  of  Ishmael,  the  ruler  of  the  house  of  Judah, 
for  all  the  king's  matters:  also  the  Levites  shall  be 
officers  before  you.  Deal  courageously,  and  the 
Lord  shall  be  witii  the  good. 

Jehoshaphat  having  done  what  he  could  to  make  his  people 
Rood,  he  is  here  providing,  if  pofssilile,  to  keep  them  so  by  the 
influence  of  a  settled  magistracy.  He  had  sent  preachers  among 
them,  to  instruct  \.hrm,(ch.  17.7. .!».)  and  that  provision  did  well; 
but  now  he  saw  it  further  requisite  to  send  judges  among  them, 
to  see  the  laws  put  in  execution,  and  to  be  a  terror  to  evil  doers. 
It  is  probable  that  there  were  judges  up  and  down  the  country 
before,  but  either  they  neglected  their  business,  or  the  people 
slighted  them,  so  that  the  end  of  the  institution  was  not  answered- 
and  therefore  it  was  necessary  it  should  be  new  modelled,  new 


men  employed,  and  a  new  charge  given  them.  That  is  it  which 
is  here  done. 

I.  He  erected  inferior  courts  of  justice  in  the  several  cities  ol 
the  kingdom,  d.5.  The  judges  of  these  courts  were  to  keep  the 
people  in  the  worship  of  God,  to  punish  the  violations  of  the  law, 
and  to  decide  controversies  between  man  and  man.  Here  is  the 
charge  he  gave  them;  (o.C.)  in  which  we  have, 

1.  The  means  he  prescribes  to  them  for  the  keeping  of  lliem 
close  to  their  duly;  and  these  are  two.  (1.)  Great  caution  and 
ciicumspection  ;  Take  heed  what  ye  do,  v.  6.  And  again,  "  Take 
heed  and  do  it;  (f. 7.)  mind  your  business;  take  heed  of  making 
any  mistakes;  be  afraid  of  misunderstanding  any  point  of  law,  or 
the  matter  of  fact."  Judges,  of  all  men,  have  need  to  be  cautious, 
because  so  much  depends  upon  their  taking  a  thing  right. 
(2.)  Great  piety  and  religion  :  "Let  the  fear  of  God  be  upon  you; 
that  will  a  be  restraint  upon  you  to  keep  you  from  doing  wrong, 
(Neh.  5. 15.  Gen. 42. 18.)  and  an  engagement  to  you  to  be  active 
in  doing  the  duty  of  your  place."  Let  destruction  from  God  be  a 
terror  to  them,  as  Job  speaks,  (Job,  31. 2.5.)  and  theti  they  will  be 
a  terror  to  none  but  evil  doers. 

2.  The  motives  he  would  have  Ihem  consider,  to  engage  them 
to  faithfulness;  there  are  three,  all  taken  from  God.  (l.)That 
from  him  they  had  their  commission;  his  ministers  they  were. 
The  powers  that  be  are  ordained  by  htm,  and  for  him.  "  Ye 
judge  tiotfor  man,  but  for  the  Lord;  your  business  is  to  glorify 

him,  and  serve  the  interests  of  his  kingdom  among  men."  (2.)That 
his  eye  was  upon  them  ;  "  He  is  with  you  in  the  judgment,  to  take 
notice  what  you  do,  and  call  you  to  an  account  if  you  do  amiss." 
(3.)  That  he  is  the  great  Example  of  justice  to  all  magistrates: 
There  is  no  iniquity  with  him,  no  bribery,  nor  respect  of  persons. 
Magistrates  are  called  gods,  and  therefore  must  endeavour  to 
resemble  him. 

II.  He  erected  a  supreme  court  at  Jerusalem,  which  was  advised 
with,  and  appealed  to,  in  all  the  difficult  causes  that  occurred  in 
the  inferior  courts,  and  which  gave  judgment  upon  demurrers,  (to 
speak  in  the  language  of  our  own  law,)  special  verdicts,  and  writs 
of  error.  This  court  sat  in  Jerusalem,  for  there  was  set  the  thrones 
of  judgment,  there  they  would  be  under  the  inspection  of  the  king 
himself.     Observe, 

1.  The  causes  cognizable  in  this  court;  and  they  were  of  tw» 
kinds,   as  with   us.     (1.)  Pleas   of    the   crown,    called    here    the 

judgment  of  the  Lord,  because  the  law  of  God  was  the  law  of  the 
realm.  All  criminals  were  charged  with  the  breach  of  some  part 
of  his  law,  and  were  said  to  offend  against  his  peace,  his  crown, 
and  dignity.  (2.)  Common  pleas,  between  party  and  party,  called 
here  controversies,  (i'.8.)  and  causes  of  their  brethren,  (u.  10.) 
differences  between  blood  and  blood.  This  refers  to  Dent.  17. 8. 
between  the  blood  of  the  person  slain  and  the  blood  of  the  man- 
slayer.  Since  the  revolt  of  the  ten  tribes,  all  the  cities  of  refuge, 
except  Hebron,  belonged  to  the  kingdom  of  Israel ;  and  therefore, 
we  may  suppose,  the  courts  of  the  temple,  or  the  horns  of  fha 
altar,  were  chiefly  used  as  sanctuaries  in  that  case,  and  hence  the 
trial  of  homicides  was  reserved  for  the  court  at  Jerusalem.  If  the 
inferior  judges  did  not  agree  about  the  sense  of  any  law  or  com- 
mandment, any  statute  or  judgment,  this  court  must  determine 
the  controversy. 

2.  The  judges  of  this  court  were  some  of  the  Levites  and  priests 
that  were  mosl  learned  in  the  law,  eminent  for  wisdom,  and  of 
approved  integrity,  and  some  of  the  chief  of  the  fathers  of  Lsrael; 
peers  of  the  realm,  as  I  may  call  them,  or  persons  of  age  and 
experience,  that  had  been  men  of  business,  who  would  be  the  most 
competent  judges  of  matters  of  fact,  as  the  jiricsis  and  Levites 
were  of  the  sense  of  the  law. 

3.  The  two  chiefs,  or  presidents,  of  this  court.  Amariah,  the 
high  priest,  was  to  preside  in  ecclesiastical  causes,  to  direct  the 
court,  and  be  the  mouth  of  it,  or  perhaps  to  be  last  considted  in 
cases  which  the  judges  themselves  doubted  of.  Zebadiah,  the 
prime-minister  of  that  state,  was  to  preside  in  all  civil  causes,  v.  11. 
Thus  there  are  diversities  of  gifts  and  operations,  but  all  from 
the  same  Spirit,  and  for  the  good  of  the  body.     Some  understand 


Before  Clirist  892. 


II  CHRONICLES.  XIX,  XX. 


best  the  matters  of  the  Lord,  olhers  the  king's  matters:  rveither 
tau  say  to  the  other,  I  have  no  need  of  thee,  for  God's  Israel  has 
need  of  both;  and  as  every  one  has  received  the  gift,  so  let  liini 
minister  the  same.  Blessed  be  God  both  for  magistrates  and 
ministers;  scribes  and  statesmen;  niou  of  books,  and  men  of 
business. 

4.  The  inferior  officers  of  the  court;  some  of  the  Levites  fsnch 
as  had  not  abilities  to  qiialif\  tliem  for  judges)  x/in//  ic  oj[/Vcp»s 
before  you,  r.  11.  Thev  were  to  l)riiig  causes  into  the  court,  and 
to  see  the  sentence  of  the  judges  executed.  .And  these  hands  and 
feet  were  as  necessary  in  their  places,  as  the  eyes  aiui  heads,  (the 
judges,)  in  theirs. 

5.  The  charge  wiiicli  the  king  gave  them.  (1.)  They  nmsl  see 
to  it  that  thev  acted  from  a  good  principle  ;  they  must  do  all  in 
the /cor  of  the  Lord,  setting  him  always  before  them,  and  then 
they  would  act  faithfully,  conscientiously,  and  ivith  a  perfect 
vprir/ht  heart,  v. 9.  (2.)  They  must  make  it  their  great  and 
constant  care  to  prevent  sin,  to  warn  the  people  that  they  trespass 
not  ayainst  the  Lnid,  inspire  them  with  a  dread  of  sin,  not  only 
as  hurtful  to  themselves  and  the  public  peace,  but  as  an  offence 
to  God,  and  that  which  would  bring  wrath  upon  the  people  if  they 
conimitled  it,  and  upon  the  magistrates  if  they  did  not  punish  it. 
This  do,  and  ye  shall  not  trespass;  this  implies  that  those  who 
have  power  in  their  hands,  contract  the  guilt  of  sin  themselves,  if 
thev  do  not  use  their  power  for  the  preventing  and  restraining  of 
sin  in  olhers.  "  You  trespass  if  you  do  not  keep  them  from 
trespassing."  (3.)  They  must  act  with  resolution.  "  Deal  coura- 
geously, and  fear  not  the  face  of  man  ;  be  bold  and  daring  in  the 
discharge  of  vonr  duly,  and,  whoever  is  against  you,  God  will 
protect  you.  The  Lord  shall  he  with  the  good."  Wherever  he  finds 
a  good  man,  a  good  magistrate,  he  will  be  found  a  good  God. 

CHAP.  XX. 

We  have  here,  I.  The  great  decnger  aud  distress  that  JehosJiai)hat  and  his 
kingdom  u-cre  in  from  afureign  invasion,  r.  1,2.  //.  T/ie  pious  cnurse  lie 
took  Jor  their  safety,  Oy  fasting,  and  praying,  and  seeking  Gorf,  i*.  3. .  13. 
///.  The  assurance  trhich  God,  6y  a  prophet,  inwiediatily  gave  them  oj 
mctory,  r.  14..17.  IV.  Their  thankful  believing  reception  of  those 
assurances,  r.  18.  .21.  V.  The  defeat  which  God  gave  to  their  enemies, 
thereupon,  V. 22.  .2i.  VI.  A  siJemn  tkanksgirmg  ivldch  they  kept  for  their 
victory,  and  for  the  happy  consequences  of  it,  r.  26..30.  Vll.  Tlie  con- 
clusion of  the  reign  of  Jehoshaphat,  not  without  some  blemishes,  r.  31.  .37. 

1.  TT  came  to  pass  after  this  also,  l/iat  the  chil- 
X  dren  of  Moab,  and  the  children  of  Amnion, 
and  with  them  ot/ter  beside  the  Ammonites,  came 
against  Jehoshaphat  to  battle.  2.  Then  there 
came  some  that  told  Jehosliaphat,  saying.  There 
cometh  a  great  nmltitude  against  thee  from  beyond 
the  sea  on  this  side  Syria;  and,  behold,  they  be 
in  Hazazon-tamar,  which  is  En-gedi.  3.  And 
Jehoshaphat  feared,  and  set  himself  to  seek  the 
Lord,  and  proclaimed  a  fast  throughout  all  Judah. 
4,  And  Judah  gathered  themselves  together,  to 
ask  help  of  the  Lord  :  even  out  of  all  the  cities  of 
Judah  they  came  to  seek  the  Lord.  5.  And  Jeho- 
shaphat stood  in  the  congregation  of  Judah  and 
Jerusalem,  in  the  house  of  the  Lord,  before  tlie 
new  court,  6.  And  said,  O  Lord  God  of  our 
fathers,  art  not  thou  God  in  heaven  ?  and  rulest 
not  thou  over  all  the  kingdoms  of  the  heathen  ? 
and  in  thine  hand  is  there  7iot  power  and  might, 
so  that  none  is  able  to  withstand  thee?  7.  Art 
not  thou  our  God,  who  didst  drive  out  the  inha- 
bitants of  this  land  before  thy  people  Israel,  and 


Jehoshaphat's  Prayer  to  God. 

gavest  it  to  the  seed  of  Abraliam  tiiy  friend  for 
ever?  8.  And  they  dwelt  therein,  and  have  built 
thee  a  sanctuary  therein  for  thy  name,  saying, 
9.  If,  tihen  evil  cometh  upon  us,  an  the  sword, 
judgment,  or  pestilence,  or  famine,  we  stand 
before  this  house,  and  in  thy  presence,  (for  thy 
name  is  in  this  house,)  and  cry  unto  tliee  in  our 
affliction,  then  thou  wilt  hear  and  help.  10.  And 
now,  behold,  tiie  cliildren  of  Ammon,  and  Moab, 
and  mount  Seir,  whom  thou  wouldest  not  let 
Israel  invade,  when  tiiey  came  out  of  the  land  of 
Egypt,  but  they  turned  from  them,  and  destroyed 
them  not;  II.  Behold,  1  say,  how  they  reward  us, 
to  come  to  cast  us  out  of  tiiy  possession,  which 
thou  iiast  given  us  to  inherit.  12.  O  our  God, 
wilt  thou  not  judge  them?  for  we  have  no  might 
against  tliis  great  company  that  cometh  against 
ns;  neither  know  we  wliat  to  do:  but  our  eyes  are 
upon  thee.  13.  And  all  Judah  stood  before  the 
Lord,  with  their  httle  ones,  their  wives,  and  their 
children. 

We  left  Jehoshaphat,  in  the  foregoing  ciiapter,  well-employed 
in  reforming  his  kingdom,  and  providing  for  the  due  administration 
of  justice,  and  support  of  religion,  in  it,  and  expected  nothing 
but  to  hear  of  the  peace  and  prosperity  of  his  reign  ;  but  here 
we  have  him  in  distress,  which  distress,  however,  was  follov/ed 
by  such  a  glorious  deliverance  as  was  an  abundant  recompence 
for  his  piety.  If  we  meet  with  trouble  in  the  way  of  duty,  we 
may  believe  it  is  that  God  may  have  an  op|)ortunity  of  shewing 
us  so  much  the  more  of  his  marvellous  loving-kindness.  We  have 
here, 

I.  A  formidable  invasion  of  Jehoshaphat's  kingdom  by  the  Mo- 
abites  and  Ammonites,  and  their  auxiliaries,  v.  1.  Jehoshaphat 
was  surprised  with  Ihe  intelligence  of  it,  when  the  enemy  had 
already  entered  his  country,  u.  2.  What  pretence  they  had  to 
quarrel  with  Jehoshaphat,  does  not  appear;  they  are  said  to  come 
Jrom  beyond  the  sea,  meaning  the  dead  sea,  where  Sodom  had 
stood.  It  should  seem,  they  marched  through  those  of  the  ten 
tribes  that  lay  beyond  Jordan,  and  they  gave  them  passage  through 
their  borders ;  so  ungrateful  were  they  to  Jehoshaphat,  who  had 
lately  put  his  hand  to  help  them  in  recovering  Ramoth-gilead, 
Several  nations  joined  in  this  confederacy,  but  especially  thi 
children  of  Lot,  whom  the  rest  helped, '  Ps.  83.  6  .  .  8.  The 
neighbouring  nations  had  feared  Jehoshaphat,  (ch.  17.  10.)  but 
perhaps  his  affinity  with  Ahab  had  lessened  him  in  their  esteem, 
and  they  had  some  intimation  that  his  God  was  displeased  with 
him  for  it,  which  they  fancied  would  give  them  an  opportimity  to 
make  a  prey  of  his  kingdom. 

JI.  The  preparation  Jehoshaphat  made  against  the  invaders. 
No  mention  is  made  of  his  mustering  his  forces,  which  yet  it  is 
most  probable  that  he  did,  for  God  must  be  trusted  in  the  use  of 
means.  But  his  great  care  was,  to  obtain  the  favour  of  God, 
and  secure  him  on  his  side,  which  perhaps  he  was  the  more  soli- 
citous about,  because  he  had  been  lately  told  that  there  was 
leratk  vpon  him  from  before  the  Lord,  c/t.  19.  2.  But  he  is  of 
the  mind  of  his  father  David,  If  we  nmst  be  corrected,  yet  let  nt 
not  fall  into  the  hands  of  man.  1.  He  feared;  consciousness  of 
guilt  made  him  fear;  those  that  have  least  sin  are  most  sen- 
sible of  it :  the  surprise  added  to  the  fright.  Holy  fear  is  a  spur 
lo  prayer  and  prejiaralion,  Heb.  11.7.  2.  Lie  set  himself  to  seek 
the  Lord,  an<l,  in  llie  first  place,  to  make  hini  his  friend.  Tbey 
that  would  seek  the  Lord  so  as  to  find  him,  and  lo  find  favour 
with  him,  must  set  themselves  lo  seek  liini,  must  do  it  with  fixed- 
ness of  thought,  with  sincerity  of  intention,  and  with  Ihe  utmost 


Before  Christ  892. 


II  CHRONICLES.  XX. 


God's  Pj'Oinise  of  Victory. 


vigour  and  resolution  to  conlinue  seeking  him.  3.  He  proclaimed 
a  fast  thrmtghmit  allJiuUth,  iippointed  a  day  of  liisiiiiliiition  and 
prayer,  thai  thev  niisht  join  together  in  confessing  their  sins,  and 
askina  help  of  the  Lord.  Fasting  from  hodily  nfreshineiits,  upon 
fMch  extraordinary  occasions,  is  a  token  of  self-judging  for  the 
sins  we  have  committed,  (we  own  ourselves  unworthy  of  tlie  bread 
we  eat,  anrl  thai  God  might  .jnstlj  withhold  it  from  na,)  and  of 
wif-denial  for  the  futnre  ;  fasting  for  sin  implies  a  lesointion  to 
fast  from  i(,  though  it  has  been  to  us  as  a  sweet  morsel.  Magi- 
strates are  to  call  the  people  to  the  duty  of  fasting  and  prayer 
upon  such  occasions,  that  it  may  be  a  national  act,  and  so  mav 
obtain  national  mercies.  4.  The  people  readily  assembled  onl  of 
all  the  cities  of  Judah  in  the  court  of  the  temple,  to  join  in  prayer, 
(v.  4.)  and  they  stood  before  the  Lord,  as  beggars  at  his  door, 
with  their  wives  and  children  ;  they  and  their  families  were  in 
danger,  and  therefore  they  bring  them  with  them  to  seek  the 
Lord.  "  Lord,  we  are  indeed  a  provoking  people,  that  desene  to 
be  abandoned  to  ruin  ;  but  here  are  little  ones  that  are  innocent, 
let  not  them  perish  in  the  storn)."  Nineveh  was  spared  for  the 
»ake  of  the  little  ones,  Jonah,  4.2.  The  place  they  met  in  was 
fhe  house  of  the  Lord,  before  the  ticii;  court,  wliiih  was  perhaps 
lately  added  to  the  former  courts,  that,  as  same  think,  which  was 
called  the  court  of  the  iconien  ;  thus  lln-v  came  within  reach  of 
that  gracious  promise  which  God  madf-,  in  answer  to  Scdomon's 
prayer,  (ch.  7. 15.)  Mine  ears  shall  he  altent  in  the  prayer  that 
is  made  in  this  place.  Jehoshapliat  himself  was  the  mouth  of 
Ihe  congregation  to  God,  and  did  not  devolve  the  work  ypon  his 
chaplains.  Though  the  kings  were  forbidden  to  burn  incense,  they 
were  allowed  to  pray  and  preath  ;  as  Solomon,  and  Jelioshaphat 
here. 

The  prayer  Jehosiiaphat  prayed,  ujion  this  occasion,  is  here 
recoraed.  or  part  of  it ;  and  an  excellent  |)ra\er  it  is. 

(1.)  He  acknowledges  the  sovereign  dominion  of  the  Divine 
Providence  ;  be  gives  to  God  the  glory  of  it,  and  takes  to  himself 
Ihe  comfort  of  it,  v. 6.  "  Art  not  thou  God  in  heaven?  No  doubt, 
thou  art,  which  none  of  the  gods  of  the  heathen  are  ;  make  it  to 
appear  then.  Is  not  Ihv  dominion  supreme  over  kings  themselves, 
and  universal  over  all  kingdoms,  even  those  of  the  heathen  that 
know  thee  not?  Controul  these  heathen  then;  set  bounds  to  their 
daring,  threatening  insults.  Is  there  not  in  thy  hand  the  ])owvr 
and  might  w  hich  none  is  able  to  withstand?  Lord,  exert  it  on  our 
behalf.      Glorify  thine  own  omnipotence." 

(2.)  He  lays  hold  on  their  covenant-relation  to  God,  and 
interest  in  him.  "  Thou  that  art  God  in  heaven  art  Ihe  God  of 
our  fathers,  (v.  6.)  and  our  God,  v.  7.  Whom  should  we  seek  to, 
wh(mi  should  we  trust  to,  for  relief,  but  to  the  God  we  have 
chosen  and  served  T' 

(3.)  He  shews  the  title  they  had  to  this  good  land  they  were 
now  in  possession  of;  an  indisputable  title  it  was,  Thffu  gavest 
it  to  the  seed  of  Abraham  thy  friend.  This  is  referred  to, 
James,  2. 23.  to  shew  the  honour  of  Abraham,  that  he  was 
called  the  friend  of  God;  we  are  his  seed;  and  hope  to  be 
heloved  for  the  father's  sake ;  Rom.  11.  28.  Deut.  7.  8,  9.  "We 
hold  this  land  by  grant  from  thee.  Lord,  maintain  thine  own 
grant,  and  warrant  it  against  all  unjust  claims.  Suffer  us  not  to 
he  cast  out  of  thy  possession,  we  are  tenants,  thou  art  our  land- 
Icrd,  wilt  thou  not  hold  thine  own  ?"  d.  11.  They  that  use  what 
they  have  for  God,  n)ay  comfortably  hope  that  he  will  secure  it 
to  them. 

(4.)  He  makes  mention  of  the  sanctuary,  the  temple  thev  had 
I'uilt  for  God's  name,  (i'.8.)  not  as  if  that  merited  .anv  thing  at 
<iod's  hand,  for  of  his  own  they  yace  him,  but  it  was  such  a  token 
rf  God's  favourable  presence  with  Ihem,  that  they  had  promist?d 
fhemsefvcs  he  woidd  hear  and  help  them,  when,  in  their  distress, 
they  cried  to  him  before  that  house,  v.  H,  f).  "  Lord,  when  it  was 
huilt  it  was  intended  for  the  encouragement  of  our  faith  at  such  a 
^ime  as  this.  Here  thv  name  is.  here  we  are  ;  Lord,  help  us,  for 
the  glory  of  thy  nanic." 

(5.)  He  pleads  !li<-  ingnit.tude  mtiiI  injustice  of  his  enemies  ; 
"We  are  such  as  it  will  In-  Ihv  ^i  .i  '  i>  ■.\\tyiear  fir ;  they  arc  3uch 
oa  tt  will   be   thy  glory  to   ai)p<ar  dj.iiHsl ;   for,"   [  l.j"  They  ill 


requite  our  ancient  kindi.esses.  Thou  irouhlrsl  nnl  let  Israel  invade 
them,  nor  give  them  any  disturbance  ;  (Doul.  2.  5,  9,  19.)  Meddle 
not  tvith  the  Edomi/es,  distix-ss  not  the  Moalntea,  come  not  nigli 
t/ie  children  (f  Amnion,  no,  not  though  they  provoke  you  ;  H'I 
now  see  how  they  invade  us."  We  may  comfortably  ajjpeal  lo 
God  against  those  that  render  us  evil  for  good.  [2.]  "They 
break  in  upon  our  ancient  rights.  They  come  to  cast  us  out  (j 
our  possessions,  and  seize  our  land  for  themselves ;  O  our  God, 
wilt  thou  not  judge  them?  r.  12.  Wilt  thou  not  give  sentence 
against  them,  and  execute  it  upon  them?"  The  justice  of  God  is 
the  refuge  of  those  that  are  wronged. 

'6.)  He  professes  his  entire  dependence  upon  God  for  deliver- 
ance ;  though  he  had  a  great  army  on  foot,  and  well  disciplined, 
yet,  he  said,  "  We  have  no  might  against  this  great  company,  none 
without  thee,  none  that  we  can  expect  any  thing  from,  without 
thy  special  presence  and  blessing,  none  to  boast  of,  none  to  trust 
to  ;  but  our  eyes  are  upon  thee,  we  rely  upon  thee,  and  from  thee 
is  all  our  expectation.  The  disease  seems  desperate,  we  know  not 
what  to  do,  we  are  quite  at  a  loss,  in  a  great  strait ;  but  this  is  a 
sovereign  remedy,  our  eyes  are  npon  thee,  an  eye  of  acknow- 
ledgment and  humble  submission,  an  eye  of  faith  and  entire 
dependence,  an  eye  of  desire  and  hearty  prayer,  an  eye  of  hope 
and  patient  expectation.  Li  thee,  0  God,  do  we  put  our  trust; 
our  souls  wait  on  thee." 

14.  Then  upon  Jahaziel  tlie  son  of  Zechaiiab, 
the  son  of  Benaiah,  the  son  of  Jeiel,  the  son  of 
IVIattaniah,  a  Levite  of  the  sons  of  Asaph,  came 
the  Spifit  of  the  Lord  in  the  midst  of  the  conii^fe- 
gatioii;  1-5.  And  he  said.  Hearken  ye,  all  .Judaii, 
and  ye  inhahilaiits  of  Jerusalem,  and  thou  kitig 
Jehoshaphat,  Thus  sailii  the  Loud  unto  yon,  Be 
not  afraid,  nor  disiuayed,  by  reason  of  this  ereat 
niullitnde  ;  for  the  battle  is  not  your's,  but  Gt^l's. 
16.  To-morrow  go  ye  down  ojiainst  theiu  :  beh^.^d, 
they  come  up  by  the  cliff  of  Ziz;  and  ye  shall  fuid 
them  at  tlie  end  of  the  brook,  before  the  wildermess 
of  Jeruel.  17.  Ye  sliall  not  fieed  to  fijiht  in  liiis 
battle:  set  yourselves,  stand  ye  still,  and  see  Ihe 
salvation  of  the  Lord  with  yoti,  O  .hidah  and 
Jeriisaletu :  fear  not,  nor  be  disiuayed;  to-morrow 
go  out  against  thetu  :  for  the  Lord  ?t'j7/  be  with 
you.  19.  And  .lehoshaphat  bowed  liis  liead  with 
Itis  face  to  the  ground  :  and  all  Jndah  and  the 
inhal)itants  of  Jerusalem  fell  before  the  Lord, 
worshipping  the  Lord.  19.  And  the  Levites,  of 
the  children  of  the  Kohalhites,  and  of  the  chil- 
dren of  the  Korhites,  stood  up  to  praise  the  Lord 
God  of  Israel  with  a  loud  voice  on  high. 

We  have  here  God's  gracious  answer  to  Jehoshaphal's  prayer; 
and  it  was  a  speedy  answer;  While  he  was  yet  speaking,  God 
heard:  before  the  congregation  was  dismissed,  they  had  assurance 
given  them  that  they  should  be  victorious,  for  it  is  never  in  vain 
to  seek  (>o<l. 

1.  The  spirit  of  prophecy  came  upon  a  Levite  that  was  present, 
not  in  anv  jilace  of  eniincncy,  but  in  the  midst  of  the  congregation, 
V.  14.  The  s|)irit,  like  the  wind,  blows  where,  and  on  whom,  he 
listeth.  He  was  of  the  sons  of  Asaph,  and  therefore  one  of  the 
singers;  on  that  office  God  would  put  an  honour.  Whether  he 
was  a  prophet  before  this  or  no,  is  uncertain,  most  probably,  he 
was,  which  wouhl  n)ake  him  the  more  regarded.  There  ntedcd 
no  sign,  the  thing  itself  was  to  be  performed  the  verv  next  day, 
and  that  would  be  confirmation  enough  to  his  prophecy. 

2.  He  encouraged  thcuj  to  trust  in  God,  ih.uugh  the  dancer  w» 


Bftfore  Chrisl  892. 


11  CHRONICLES.  XX 


Amnion  niul  Moab  deslroviMl. 


very  tliroaleniiig,  v.lH.  "Be  not  afniict;  \oii  linvc  .-Klniillrfl 
foai-  enough  to  brins'  V**"  **'  Ciod,  (to  not  now  iKliiiit  that  wliitli 
Kill  drive  voii  from  liini  again.  The  hatlle  is  iiol  i/riiirs;  il  is  not 
in  \onr  own  strengtli,  nor  for  \our  own  eanso,  that  von  tiif;agc, 
the'  bailie  is  God's,  he  does,  and  will,  as  you  iiavc  desired,  interest 
Jlii'.iself  in  the  eanse." 

3.  He  gives  them  intelligence  of  the  motions  of  the  enemy,  and 
»rilers   them   to   march   toward   them,  with   particular  directions 

vihci'c  they  should  find  them.  To-vionow,  (the  day  after  the 
JasI,)  yo  ye  donn  against  them,  r.  l*?,  17.      It  is  fit  that   he  who 

romnninds   the  deliverance  should  command   those  for  whom   the 

deliverance  is  to  he  wrought,  and  give  the  necessary  orders,  both 

for  time  and  place. 

4.  He  assures  liiein,  that  they  should  be,  not  the  glorious  iustrii- 
mcut-;,  hut  the  joyful  spectators,  of  the  total  defeat  of  the  enemy. 
••'  You  shall  not  need  to  strike  a  stroke,  the  work  shall  he  done  to 
your  hands,  only  stand  still  and  see  it,"  r.l7.  As  iMoses  said  to 
Israel  at  the  Red  sea,  (Exod.l4.  13.)  "  Gnd  is  with  yon,  who  is 
nlile  to  do  liis  work  himself,  and  will  do  it.  If  the  battle  he  his, 
the  victory  shall  be  his  too."  Let  but  the  Christian  soldier  go  out 
against  his  spiritual  enemies,  and  the  God  of  peace  will  tread  t/iein 
under  his  feet,  and  make  him  more  than  a  conqueror. 

5.  Jehoshaphat  and  his  peojile  received  these  assurances  with 
faith,  reverence,  and  thankftdness.  {  A. )lLhr\  bowed  their  heads. 
Jehoshaphat  first,  and  then  all  the  people  fell  before  the  Lord, 
and  nnr.shipped ;  receiving  with  a  holv  awe  and  fear  of  God  this 
token  of  his  favour,  and  saviTig  with  faith,  He  itvnto  iis  according 
to  thy  vord.  (2.)  They  lifted  up  their  voices  in  praise  to  God, 
1).  19.  Am  active  faith  can  give  thanks  for  a  promise,  though  it 
be  not  yet  performed,  knowing  that  God's  bonds  are  as  good  as 
ready  money;  God  hath  spoken  in  his  holiness,  I  will  rejoice, 
Ps.  do.  5. 


20.  And  tliey  rose  early  in  the  morning,  and 
went  forth  into  tlie  wilderness  of  Tekoa:  and  as 
lliey  went  forth,  Jehoshapliat  stood  and  said,  Hear 
me,  O  Judal),  and  ye  inhabitants  of  Jerusalem; 
Believe  in  the  Lord  your  God,  so  shall  ye  be 
estal)iished  ;  believe  his  prophets,  so  shall  ye  pros- 
per. 2L  And  when  he  had  consulted  witii  the 
people,  he  appointed  singers  unto  the  Lord,  and 
tliat  should  praise  the  beauty  of  holiness,  as  they 
went  out  before  the  army,  and  to  say,  Praise  the 
Lord;  for  iiis  mercy  endureth  for  ever.  22.  And 
wlieii  they  began  to  sing  and  to  praise,  the  Lord 
Ket  ambushments  against  the  ciiildren  of  Amnion, 
Moab,  and  mount  Seir,  which  were  come  against 
Judah;  and  tiiey  were  smitten.  23.  For  the  chil- 
dren of  Ammon  and  Moab  stood  up  against  the 
inhabilants  of  mount  Seir,  utterly  to  slay  and 
de.stroy  them:  and  when  they  had  made  an  end  of 
the  inliabitants  of  Seir,  everyone  helped  to  destroy 
anotiier.  24.  And  when  Judah  came  toward  the 
natch-tower  in  the  wilderness,  liiey  looked  unto 
(he  multitude,  and,  beiiold,  they  tceie  dead  bodies 
fallen  to  the  earth,  and  none  escaped.  25.  And 
r\hen  Jehoshaphat  and  his  people  came  to  take 
sway  the  spoil  of  them,  they  found  among  them  in 
•bundance  both  riches  with  the  dead  bodies,  and 
precious  jewels,  which  they  stripped  off  for  them- 
jelves,  more  than  lliey  could  carry  away:  and 
lliey  were  thiec  tlays  i-.'  galhering  of  the  spoil,   it 


was  so  much.  20.  And  on  the  fojirlh  day  (hey 
assembled  tiiemselves  in  the  valley  of  Herachah  ; 
for  there  they  blessed  the  Lord:  llier«-l"oie  Ihn 
name  of  the  saiv:e  |jlace  was  called,  I'lie  valley 
of  Berachah,  unto  tiiis  day.  27.  Then  the.v 
returned,  every  man  of  Judah  and  Jerusalem,  and 
Jehoshaphat  in  the  fore-front  of  them,  to  go  again 
to  Jerusalem  with  joy;  for  the  Lord  had  made 
them  to  rejoice  over  their  enemies.  28.  And  they 
came  to  Jerusalem  with  psalteries,  and  harps,  and 
trumpets,  unto  the  house  of  the  Lord.  29.  And 
the  fear  of  God  was  oti  all  the  kingdoms  of  lliost 
counlrie.'^,  when  they  had  heard  that  tiie  Lord 
fougiit  against  the  enemies  of  Israel.  .30.  So  the 
realm  of  Jehoshaphat  was  quiet:  lor  his  God  gave 
hitii  rest  round  about. 

We  have  here  tlie  foregoing  prayer  answered,  and  the  foregoing 
promise  performed,  in  the  total  overthrow  of  the  enemies'  forces, 
and  the  triumph  (for  so  it  was  rather  than  a  victory)  of  Jehosha- 
phat's  forces  over  them. 

I.  Never  was  army  drawn  out  to  the  field  of  battle  so  as  Jeho- 
shaphat's  army  was.  He  tiad  soldiers  ready  prepared  for  uar, 
(c/t.  17. 18.)  but  here  is  no  notice  taken  of  their  military  equipment, 
their  swords  or  spears,  their  shields  or  bows.  But  Jehoshaphat 
took  care,  1.  That  faith  should  be  their  armour;  as  thev  went 
forth,  instead  of  calling  them  to  handle  their  arms,  and  stand  to 
them,  to  keep  ranks,  observe  orders,  and  fight  valiantly,  he  bids 
them  believe  in  the  Lord  God,  and  give  credit  to  his  word  in  the 
mouth  of  his  prophets,  then  they  should  prosper  and  be  established, 
t).  20.  That  is  true  courage  which  faith  inspires  a  man  with; 
nc-r  will  anv  thing  contribute  more  to  the  establishing  of  the  heart, 
in  shaking  times,  than  a  firm  belief  of  the  power,  and  mercy,  and 
promise,  of  God.  The  heart  is  fixed,  that  thus  trustcth  in  the  Lord, 
and  is  kept  in  perfect  peace.  In  our  spiritual  conflicts,  this  is  the 
victorv,  this  is  the  prosjierilv,  even  our  faith.  2.  That  praise 
and  thanksgiving  should  be  their  vanguard,  c. 21.  Jehoshaphat 
called  a  council  of  war,  and  it  was  resolved  to  appoint  singers  to  go 
out  before  the  army,  to  charge  in  the  front,  who  had  nothing  else 
to  do  but  to  praise  God,  to  praise  his  holiness,  which  is  his  beauty  ; 
to  praise  him  as  they  did  in  the  temple,  that  beauty  of  holiness, 
with  that  ancient  and  good  doxology,  which  eternity  itself  will  not 
wear  thread-bare.  Praise  the  Lord;  for  his  mercy  endureth  for 
ever.  By  this  strange  advance  toward  the  field  of  battle,  Jeho- 
shaphat intended  to  express  his  firm  reliance  upon  the  word  of 
God,  (which  enabled  him  to  triumph  before  the  battle,)  to  animate 
his  own  soldiers,  to  confound  the  enemy,  and  to  engage  God  on 
their  side ;  for  praise  pleases  God  better  than  all  burnt-offering 
and  sacrifice. 

II.  Never  was  army  so  unaccountably  destroyed  as  that  of  the 
enemy;  not  by  thunder,  or  hail,  or  the  sword  of  an  angel,  not  by 
dint  of  sword,  or  strength  of  arm,  or  any  surprising  alarm,  like 
that  which.  Gideon  gave  the  Midiaiiites;  but  the  Lord  set  ambush- 
ments against  them,  either  hosts  of  angels,  or,  as  Bishop  Patrick 
thinks,  their  own  ambushnients,  whom  God  struck  with  such 
confusion,  that  they  fell  upon  their  own  friends  as  if  they  had  been 
enemies,  and  every  one  helped  to  destroy  another,  so  that  none 
escaped.  This  God  did,  when  his  people  began  to  sing  and  to  praise, 
(w.  22.)  for  he  delights  to  furnish  those  with  matter  for  praise  that 
have  hearts  for  it.  We  read  of  his  being  angry  at  the  prayers  of 
his  people,  (Ps.80.4.)  but  never  at  their  praises.  When  they  did 
but  begin  the  work  of  praise,  God  perfected  the  work  of  lliei" 
deliverance.  What  ground  there  was  for  their  jealousies  one  of 
another,  does  not  appear,  perhaps  there  was  none;  hut  so  i*  w:  s, 
that  the  Ammonites  and  the  Moabites  fell  foul  upon  the  Exlomites, 
and  cut  them  off,  and  then  they  fell  out  with  one  another,  and  cut 


Before  Christ  892. 


II  CHRONICLES,  XX. 


Jehosliapliat's  Navy  wrecked 


one  another  off,  v.  23.  Thus  God  often  makes  wicked  people 
instruments  of  destruction  to  one  another;  and  what  alliances  can 
be  so  firm  as  to  keep  those  together  whom  God  designs  to  dash  in 
pieces  one  ao-ainst  another?  See  the  mischievous  consequences 
of  divisions  wiiich  neither  of  the  contending  parties  can  give  any 
eood  account  of  the  reason  of.  Those  are  wretchedly  infatuated, 
to  their  ruin,  that  fall  foul  upon  their  friends  as  if  they  were 
enemies. 

III.  Never  was  spoil  so  cheerfully  divided,  for  Jehoshaphat's 
army  had  nothing  to  do  beside ;  the  rest  was  done  for  them. 
\Vhen  they  came  to  the  view  of  this  vast  army,  instead  of  finding 
living  men  to  fight  with,  thev  found  them  all  dead  men,  and  their 
carcases  spread  as  dung  upon  the  face  of  the  earth,  i?. 24.  See 
how  rich  God  is  in  mercy  to  them  that  call  upon  him  in  truth,  and 
how  often  he  out-does  the  prayers  and  expectations  of  his  people. 
Jchoshaphat  and  his  people  prayed  to  be  delivered  from  being 
spoiled  by  the  enemy ;  and  God  not  only  did  that,  but  enriched 
them  with  the  spoil  of  the  enemy.  The  plunder  of  the  field  was 
very  great,  and  very  rich  ;  they  found  precious  jewels  with  the 
dead  bodies,  which  yet  could  not  save  them  from  being  loathsome 
carcases;  the  spoil  was  more  than  they  could  carry  aivay  at  once, 
and  Ihey  were  three  days  in  gathering  it,  u.25  Now  it  appeared 
what  was  God's  end  in  bringing  this  great  army  against  Judah  ;  it 
was  to  humble  them  and  prove  them,  that  he  might  do  them  good 
in  their  latter  end.  It  seemed,  at  first,  a  disturbance  to  their 
reformation,  but  it  proves  a  recompence  of  it. 

IV.  Never  was  victory  celebrated  with  more  solemn  and  enlarged 
thanksgivings.  1.  They  kept  a  day  of  praise  in  the  camp,  before 
they  drew  their  forces  out  of  the  field.  Many  thanksgivings, 
no  doubt,  were  offered  up  to  God  immediately;  but  on  the  fourtli 
day  they  assend)led  in  a  valley,  where  thev  blessed  (ilod  with  so 
much  zeal  and  fervency,  lliut  that  day's  work  gave  a  name  to  the 
place,  tlie  valley  of  Beravhak,  that  is,  of  blessing,  c.  20.  The 
remembrance  of  this  work  of  wonder  was  hereby  perpetuated  for  the 
encouragement  of  succeeding  cenerations  to  tnist  in  God.  2.  Yet 
tliey  did  not  thi.ik  this  enough,  but  came  in  solemn  procession,  all 
in  a  body,  and  Jeliosha|)liat  at  the  head  of  them,  to  Jerusalem, 
that  the  country,  as  they  passed  along,  might  join  with  them  in 
their  praises,  and  that  they  might  give  thanks  for  the  mercy  there 
where  they  had  by  prayer  obtained  it,  in  the  house  of  the  Lord, 
r.  27,28.  Praising  God  must  not  be  the  work  of  a  day  only;  but 
our  praises,  when  we  have  received  mercy,  must  be  often  repealed, 
as  our  prayers  were,  when  we  were  in  the  pursuit  of  it.  Every 
day  we  must  bless  God;  as  long  as  we  live,  and  while  we  have 
any  being,  we  must  praise  him,  spending  our  time  in  that  work  in 
which  we  hope  to  spend  our  eternity.  Public  mercies  call  for 
public  acknowledgments,  iti  the  courts  of  the  Lord's  house, 
Ps.ll'J.lO. 

V.  Never  did  victory  turn  to  abetter  account  than  this;  for, 
1.  Jehoshaphat's  kingdom  was  hereby  made  to  look  very  great  and 
considerable,  abroad,  c.2!).  When  they  heard  that  God  fought 
thus  for  Israel,  they  could  not  but  say.  There  is  none  like  unto 
the  God  of  Jeshtirnn,  and,  Happy  art  thou,  O  Israel!  It  begat  in 
the  neighbours  a  reverence  of  God,  and  a  cautious  fear  of  doing 
any  injury  to  his  people.  It  is  dangerous  fighting  against  those 
who  have  God  with  them.  It  was  made  very  easy  and  quiet  at 
home,  t). 30,  They  were  quiet  among  themselves.  Those  that 
were  displeased  at  the  destroying  of  the  images  and  groves,  were 
now  satisfied,  and  obliged  to  own,  that,  since  the  God  of  Israel 
could  deliver  after  this  sort,  he  only  is  to  be  worshipped,  and  in 
that  way  only  which- himself  has  appointed.  They  were  also  quiet 
from  the  fear  of  insults  from  their  neighbours,  God  having  given 
them  rest  round  about.  And  if  he  give  rest,  who  can  give  dis- 
turbance? 

31.  And  Jelioshapliat  reisned  over  Jiidah :  lie 
tvas  thirty  and  five  years  ohl  when  he  hegan  to 
reign,  and  he  reigned  twenty  and  five  years  in 
Jerusalem.  And  his  motiier'snatne  tvas  Azuhah  the 


daughter  of  Shilhi.  32.  And  he  walked  in  the  way 
of  Asa  his  father,  and  departed  not  from  it,  doing 
that  which  was  right  in  the  sigiit  of  the  Lord. 
33.  Howbeit  the  high  places  were  not  taken  away; 
for  as  yet  tiie  people  had  not  prepared  their  hearts 
unto  the  God  of  tlieir  fathers.  34.  Now  the  rest  of 
the  acts  of  Jehoshaphat,  first  and  last,  behold,  they 
are  written  in  the  book  of  Jehu  the  son  of  Hatiani, 
who  is  mentioned  in  the  books  of  the  kings  of  Israel. 
35.  And  after  this  did  Jeiioshaphat  king  of  Judah 
join  himself  with  Ahaziah  king  of  Israel,  who  did 
very  Avickedly  :  36.  And  he  joined  himself  with  him 
to  make  ships  to  go  to  Tarshish:  and  they  made 
the  siiips  in  Ezion-geber.  37.  Then  Eiiezer,  the 
son  of  Dodavah  of  Mareshah,  prophesied  against 
Jehoshaphat,  saying.  Because  thou  hast  joined 
thyself  with  Ahaziaii,  the  Lord  hath  broken  thy 
works.  And  the  ships  were  broken,  that  they  were 
not  able  to  go  to  Tarshish. 

We  are  now  drawing  toward  the  close  of  the  history  of  Jeho- 
shaphat's reign,  for  a  further  account  of  which,  they  who  lived 
when  this  book  was  published  were  referred  to  an  authentic 
history  of  it,  written  by  Jehu  the  prophet,  (cA.  19. 2.)  which  was 
then  extant,  ti.  34.  This  was  the  general  character  of  his  reign, 
that  he  did  that  which  was  right  in  the  sight  of  the  Lord;  kept 
close  to  the  worship  of  God  himself,  and  did  what  he  could  to 
keeji  his  peojile  close  to  it.  But  two  things  are  here  to  be 
lamei'tod. 

1.  The  people  still  retained  a  partiality  for  the  high  plates,  r.  33. 
Those  that  were  erected  to  the  honour  of  strange  gods  were  taken 
away,  (c/i.17.6.)  but  those  where  the  true  God  was  worshipped, 
being  less  culpable,  were  thought  allowable,  and  Jehoshaphat  was 
loath  to  disoblige  the  people  so  far  as  to  take  them  away,  for  as  jet 
they  had  not  prepared  their  hearts  to  the  God  of  their  fathers. 
They  complied  with  Jehoshaphat's  reformation,  because  they  could 
not,  for  shame,  do  otherwise,  but  they  were  not  hearty  in  it,  did 
not  direct  their  hearts  to  God  in  it,  did  not  act  in  it  from  any  good 
principle,  nor  with  any  zeal  or  resolution  :  and  the  best  magistrates 
cannot  bring  to  pass  what  they  would,  in  reformation,  when  the 
people  are  cool  in  it. 

2.  Jehoshaphat  himself  still  retained  a  partiality  for  the  house  of 
Ahab,  because  he  had  married  his  son  to  a  daughter  of  that  familv, 
though  he  had  been  plainly  reproved  for  it,  and  had  like  to  have 
smarted  for  it.  He  saw  and  knew  that  Ahaziah,  the  son  of  Ahab, 
did  very  wickedly,  and  therefore  could  not  expect  to  prosper;  yel 
he  Joined  himself  with  him,  not  in  war,  as  with  his  father,  but  ii) 
trade,  became  his  partner  in  an  East-India  fleet  bound  for  Ophir, 
0.35,36.  There  is  an  emphasis  laid  upon  the  time,  after  this, 
after  God  had  done  such  great  things  for  him,  without  any  such 
scandalous  and  pernicious  confederacies,  given  him  not  only  victory, 
but  wealth ;  yet,  after  this,  to  go  and  join  himself  with  a  wicked 
king,  was  very  ungrateful.  After  God  had  give7i  him  such  a  deliver- 
ance as  this,  should  he  again  break  God's  commandments,  and  join 
in  affinity  with  the  people  of  these  abominations?  What  could  he 
expect  but  that  God  should  be  angry  with  him?  Ezra,  9. 13, 14. 
Yet  he  sends  to  him,  to  shew  him  his  error,  and  bring  him  to 
repentance,  (l.)I?ya  prophet,  who  foretold  the  blasting  of  his 
project,  j\  37.  And,  (2.)  By  a  storm,  which  brake  the  ships  in 
the  ))ort  before  they  set  sail,  by  which  he  was  warned  to  break  off 
his  alliance  with  Ahaziah,  and,  it  seems,  he  took  the  warning; 
for  when  Ahaziah  afterward  pressed  him  to  join  uith  him,  he 
would  not,  1  Kings,  22. 49.  See  how  pernicious  a  thing  it  is  to 
join  in  friendship  and  society  with  evil-doers,  it  is  a  hard  matter  to 
to  break  off  from  it.     A  man  may  much  better  keep  himself  from 

]]  being  taken  in  the  snare,  than  recover  himself  out  of  it. 


Before  Christ  089. 


II  CHRONICLES,  XXi. 


Jelioram's  wicked  Reign. 


CHAP.  XXI. 

NttfT  aurrhj  dM  «'"J  kingdom  f/innfff  its  kivg  so  much  for  the  worse  as  Judah 
did  irlicn  Jchnriim,  one  of  the  vilest^  succct-flcd  Ji'hashaphaf,  one  of  the  b^st. 
Thus  K'treiln'U  ]iuiiishtd  for  not  milking  n  better  use  of  Jehoshaphat's  p^ood 
government^  and  their  disiiffechdness  (or  coldness,  at  least)  to  his  reformation, 
ch.  20.33.  They  thot  knew  not  how  to  value  a  good  king,  are  _THSlty  plagued 
with  a  bad  n/jc.  JJerc  is,  J.  Jelioram's  elevation  to  the  throne,  i'.  I..3. 
//.  The  iriekid  cmirse  he  took  to  eilablish  himself  in  it,  by  the  rnurder  of  his 
brethren,  V. A.  I II.  The  idoiatries,  and  other  u'ickedness,  he  nas  guilty  of , 
r.r>,G,ll.  /I'.  The  prophecy  of  Elijah  against  him,  t'.12..I5.  V.  The 
judgments  of  God  upon  him,  in  the  revolt  of  his  subjects  from  him,  (v.S,  10.) 
and  the  success  of  his  enetyiies  against  him,  r.  10,17.  VI.  His  miserable 
sickness,  and  inglorious  exit,  v.  18.  .2i».  V'U.  The  preservation  of  the  house 
«/  David  iioticiihstuniling,  r.  7. 

1.  l^rOW  Jehosbapliat  slept  vvitli  his  fathers,  and 
J_^     was  buried  with  his  fatliers  in  the  city  of 

David.    And  .lelioram  his  son  reigned  in  his  stead. 

2.  And  he  had  brethren  the  sons  of  Jehoshaphat, 
Azariah,  and  Jehiel,  and  Zechariah,  and  Azaiiah, 
and  Michael,  and  Shephatiah  :  all  these  trere  the 
sons  of  Jehoshaphat  king  of  Israel.  3.  And  their 
father  gave  them  great  gifts  of  silver,  and  of  gold, 
and  of  precious  things,  with  fenced  cities  in  Jndah : 
but  the  kingdom  gave  he  to  Jehoram  ;  because 
he  teas  the  first-born.  4.  Now  when  Jehoram 
was  risen  np  to  the  kingdom  of  his  father,  he 
strengtliened  himself,  and  slew  all  his  bretliren 
with  the  sword,  and  divers  also  of  the  princes  of 
Israel.  5.  Jehoram  was  thirty  and  two  years  old 
when  he  began  to  reign,  and  he  reigned  eight  years 
in  Jerusalem.  6.  And  he  walked  in  the  way  of  the 
kings  of  Israel,  like  as  did  the  house  of  Ahab:  for 
he  had  the  daughter  of  Ahab  to  wife  :  and  he 
wrought  t/iat  ic/iich  was  evil  in  the  eyes  of  the 
Lord.  7.  Howbeit  the  Lord  would  not  destroy 
the  house  of  David,  because  of  the  covenant  that 
he  had  made  with  David,  and  as  he  promised  to 
give  a  liglit  to  him  and  to  his  sons  for  ever.  8.  In 
his  days,  the  Edomites  revolted  from  under  tiie 
dominion  of  Judah,  and  made  themselves  a  king. 
9.  Then  Jehoram  went  forth  with  his  princes,  and 
all  his  chariots  with  him:  and  he  rose  up  by  night, 
and  smote  the  Edomites  which  compassed  him 
in,  and  the  cajitains  of  the  chariots.  10.  So  the 
Edomites  revolted  from  under  the  hand  of  Judah 
unto  tliis  day.  The  same  time  a/50  did  Libnah  re- 
volt from  under  his  hand  ;  because  he  had  forsaken 
the  Lord  God  of  his  fathers.  11.  Moreover  he 
made  high  places  in  tiie  mountains  of  Judah,  and 
caused  the  inhabitants  of  Jerusalem  to  commit 
fornication,  and  compelled  Judah  thereto. 

We  find  here, 

I.  That  Jehoshaphat  was  a  very  careful  indulgent  father  to 
Jehoram.  He  had  many  sons,  who  are  here  named,  (v. 2.)  and  it 
is  said  (u.13.)  that  they  were  better  than  Jehoram,  had  a  great 
deal  more  wisdom  and  virtue,  and  lived  up  to  tlieir  education, 
which  he  went  counter  to.  They  were  very  hopeful,  and  any  of 
(hem  more  fit  for  the  crown  than  he ;  and  yet,  because  he  was  the 


first-born,  (u,  3.)  his  father  secured  the  khigdom  to  him,  and 
portioned  his  brethren,  and  disposed  of  them  so  as  that  they  would 
be  easy,  and  give  liiru  no  disturbance ;  as  Abraham,  when  lie  made 
Isaac  his  heir,  dismissed  iiis  other  children  with  gifts.  Herein 
Jeiioshapliat  was  very  kind  and  fair  to  his  son,  which  might  have 
obliged  him  to  be  respectful  to  him,  and  tread  in  the  steps  of  so 
good  a  father.  But  it  is  no  new  thing  for  the  children  that  have 
been  most  indulged  by  their  parents  to  be  least  dutif(d  to  them 
Whether,  in  doing  this,  he  acted  wisely  and  well  for  his  |)eople, 
and  was  just  to  them,  I  cannot  say.  tlis  birth-right  entitled  him' 
to  a  double  portion  of  his  father's  estate,  Deut.21.17.  I'ut  if  he 
appeared  utterly  unfit  for  government,  (the  end  of  which  is  the 
good  of  the  pco|)Ie,)  and  likely  to  undo  all  that  his  father  had 
done,  it  had  been  belter  perha])s  to  have  set  him  aside,  an<l  taken 
the  next  that  was  hopefid,  and  not  inclined,  as  he  was,  to  idolatrv. 
Power  is  a  sacred  thing,  with  which  men  may  either  do  much 
good  or  much  hurt ;  and  therefore  Dctur  diijiiiori — Let  him  that 
deserves  it,  have  it.  Saliis  popvli  svprema  lex — The  security  of 
the  people  ii  the  first  consideration. 

II.  That  Jehoram  was  a  most  barbarous  brother  to  his  father','! 
sons.  As  soon  as  he  had  settled  himself  in  the  throne,  he  slew 
all  his  brethren  with  the  sword,  either  by  false  accusation,  under 
colour  of  law,  or  rather  by  assassination;  by  some  wicked  hand  or 
other  he  got  them  all  murdered  ;  pretending  (it  is  likely)  that  he 
could  not  think  himself  safe  in  the  government  till  they  were  taken 
out  of  the  way.  Those  that  mean  ill  themselves,  are  commonly, 
without  cause,  jealous  of  those  about  them.  The  wicked  fear 
where  no  fear  is,  or  pretend  to  do  so,  in  order  to  conceal  their 
malice.  Jehoram,  it  is  likely,  hated  his  brethren,  and  slew  them, 
for  the  same  reason  that  Cain  hated  Abel,  and  slew  him,  because 
their  piety  condemned  his  impiety,  and  won  them  that  esteem  with 
the  people,  which  he  had  lost.  With  them  he  slew  divers  of  the 
princes  of  Israel,  who  adhered  to  them,  or  were  likely  to  avense 
their  death.  The  princes  of  Judah,  those  who  had  taught  the  good 
knowledge  of  the  Lord,  (c/i.17.7.)  are  here  ca\\<;(\  princes  of  Israel, 
as  helore, fathers  of  Israel,  (cA.19.8.)  because  they  were  Israelites 
indeed,  men  of  integrity.  The  sword  which  the  good  father  had 
put  into  their  hands,  this  wicked  son  sheathed  in  their  bowels. 
Woe  unto  him  that  Ihusybifne^e//*  a  kingdom  in  blood;  (Hab,2.  12.) 
it  will  prove  a  foundation  that  will  sink  the  superstructure. 

HI.  That  Jehoram  was  a  most  wicked  king,  who  corrupted  and 
debauched  his  kingdom,  and  ruined  the  reformation  thai  his  good 
father  and  grandfather  had  carried  on  ;  he  walked  in  the  way  of 
the  house  of  Ahab,  (u.6.)  made  high  jilaces,  which  the  people  wen- 
of  themselves  too  forward  to  make,  and  did  his  utmost  to  set  up 
idolatry  again,  t'.ll.  1.  As  for  the  inhabitants  of  Jerusalem,  where 
he  kept  his  court,  he  easily  drew  them  into  his  spiritual  whoredom  ; 
he  caused  them  to  commit  fornication,  seducing  them  to  eat  things 
sacrificed  to  idols.  Rev.  2. 20.  2.  The  country  people  seem  to 
have  been  brought  to  it  with  more  difficulty;  but  they  that  would 
not  be  corrupted  by  flatteries,  were  driven  by  force,  to  partake  in 
his  abominable  idolatries  ;  he  compelled  Judah  thereto.  He  used 
that  power  for  the  destruction  of  the  church,  which  was  given  him 
for  the  edification  of  it. 

IV.  That,  when  he  forsook  God  and  his  worship,  his  sid)jects 
withdrew  from  their  allegiance  to  him.  1.  Some  of  the  provinces 
abroad  did  so,  that  were  tributaries  to  him.  The  Edomites  revolted, 
(v.  8.)  and  though  he  chastised  them,  (v.  9.)  yet  he  could  not  reduce 
them,  V.10.  2.  One  of  the  cities  of  his  own  kingdom  did  so: 
Libnah  revolted,  (r.lO.)  and  set  up  for  a  free  stale,  as  of  old  it  had 
a  king  of  its  own.  Josh. 12. 15.  And  the  reason  is  here  given, 
not  only  why  God  permitted  it,  but  why  they  did  it ;  they  shook 
off  his  government,  because  he  had  forsaken  the  Lord  God  of  his 
fathers,  was  become  an  idolater  and  a  worshipper  of  false  gods,  and 
they  coidd  not  continue  subject  to  him,  without  some  danger  of 
being  themselves  also  drawn  awav  from  God  and  their  duty. 
While  he  adhered  to  God,  they  adhered  to  him;  but  when  he 
cast  God  off,  they  cast  him  off.  Whether  this  reason  will  j'istify 
them  in  their  revolt  or  no,  it  will  justify  God's  providence  which 
ordered  it  so. 


Before  Ciirist  884.  H  CHRONlCf.L'S,  XXI.  Jehoram's  miserable  Eim. 

V.  That  >et  God  was  Icncici- of  his  covenant  with  the  house  of  |      1.  His  crimes  are  plainly  charged  upon  him— His  departure  frora 


the  covenant 

12.  And  there  came  a  writing  to  him  from  Elijali 
the  prophet,  saying,  Thus  saith  the  Lord  God  of 
David  thy  father.  Because  thou  hast  not  walked 
in  the  ways  of  Jehoshaphat  thy  father,  nor  in  the 
wavs  of  Asa  king  of  Judah,  13.  But  hast  walked 
ill  the  way  of  the  kings  of  Israel,  and  hast  made 
Judah  and  the  inhabitants  of  Jerusalem  to  go  a 
Avhorinc;,  like  to  the  whoredoms  of  the  house  of 
Aliab,  and  also  hast  slain  thy  brethren  of  thy 
father's  house,  which  trere  better  than  thyself: 
14.  Behold,  witli  a  great  plague  will  the  Lord 
smite  thy  people,  and  thy  cliildren,  and  thy  wives, 
and  all  tliy  goods:  15.  And  thou  sha/t  have  great 
sickness  by  disease  of  thy  bowels,  until  thy  bowels 
fall  out  by  reason  of  the  sickness  day  by  day. 
10.  .Moreover  the  Lokd  stirred  up  against  Jehorani 
the  spirit  of  tlie  Philistines,  and  of  the  Arabians, 
that  were  near  the  Etiiiopians :  17.  And  they 
came  up  into  Judah,  and  brake  into  it,  and  carried 
away  all  the  substance  tiiat  was  found  in  the  king's 
house,  and  his  ons  also,  and  his  wives;  so  thai 
there  was  never  a  son  left  him,  save  Jehoaliaz,  the 
youngest  of  his  sons.  18.  And  after  all  this  tlie 
"I.ord  smote  him  in  liis  bowels  witli  an  incurable 
disease.  19.  And  it  came  to  pass,  tliat  in  |)rocess 
of  time,  after  the  end  of  two  years,  his  bowels  fell 
out  by  reason  of  his  sickness:  so  he  died  of  sore 
diseases.  And  his  people  made  no  burning  for 
fiim,  like  the  burning  of  his  fathers.  20.  Thirty  and 
iwc)  years  oiu  was  lie  when  lie  Ijegan  to  reign,  and 
he  reigned  in  Jerusalem  eight  years,  and  departed 
without  being  desired.  Howbeit  they  buried  him 
in  the  city  of  David,  but  not  in  the  sepulchres  of 
the  kings. 

Here  we  liave, 

1.  A  warnings  from  God  sent  to  Jehoram  l)y  a  writing  from  Elijah 
the  prophet.  By  this  it  appears  that  Jehorani  came  to  the  llironc, 
and  shewed  tiiniself  what  he  was,  before  Elijah's  translation.  It 
is  true,  we  find  Elisha  attending  Jehoshaphat,  and  described  as 
pouring  water  on  the  hands  of  Ehjah,  after  the  story  of  Elijah's 
translation  ;  (2  Kings,  3. 11.)  but  that  niiglil  be,  and  that  description 
might  be  given  of  him,  while  Elijah  was  yet  on  earth  :  and  it  is 
certain  that  that  history  is  put  out  of  its  proper  place,  for  we  read 
of  Jehoshaphal's  death,  and  Jehoram's  coming  to  the  crown,  before 
we  read  ot  Elijah's  translation,  1  Kings,  22.50.  We  will  suppose 
\liat  the  time  of  his  departure  was  at  hand,  so  that  he  could  not  go 
«i  person  to  Jehorani  ;  but  that,  hearing  of  his  great  wickedness  in 
Murdering  his  brethren,  iie  left  this  writing,  it  is  ))robable,  with 
4lisha,  to  be  sent  him  by  the  first  opportunity,  that  it  might  either 
ne  a  means  to  reclaim  him,  or  a  witness  against  him,  that  he  was 
fairly  told  what  would  be  in  the  end  hereof.  The  message  is  sent 
/iim  in  the  name  of  the  Lord  God  nf  David  his  father,  (u.l2.) 
opbraiding  him  with  his  nlalion  to  David,  as  that  which,  thougli 
it  was  his  honour,  was  an  aggravation  of  his  degeneracy. 


idolatry  in  his  kingdom — And  liis  murdering  his  brethren  because 
they  were  better  than  himself,  u.  13.  These  are  the  heads  of  iht 
indictment  against  him. 

2.  Judgment  is  given  against  him  for  these  crimes;  he  is  plainl? 
told,  that  his  sin  should  certainly  be  the  ruin,  (l.)Of  his  kingdom 
and  family,  «.  14.  "With  a  heavy  stroke,  even  that  of  war  and 
captivity,  will  /he  Lord  smite  lliy  itnoplu  and  thy  children,"  Arc. 
I?ad  men  bring  God's  judgmeuts  upon  all  about  tlieni.  His  people 
justly  suffer,  because  they  had  complied  with  his  idolatry,  and  hii 
wives,  because  they  had  drawn  him  to  it.  (2.)  Of  his  health  aiK*. 
life  ;  "  Thou  shall  have  great  sickness,  very  painful  and  tedious, 
and,  at  last,  mortal,"  /;.  l.T.  This  he  is  warned  of  before,  that  lii.j 
blood  nii'^ht  be  upon  Ins  own  head,  the  watchman  having  delivered 
his  soul ;  and  that  when  these  things,  so  particularly  foretold,  came 
to  pass,  il  might  appear  that  they  did  not  come  by  chance,  but  as 
the  punishment  of  his  sins,  and  were  so  intended.  And  now,  if,  as 
he  had  learned  of  Ahab  to  do  wickedly,  he  had  but  learned  even 
of  Ahab  to  humble  himself,  upon  the  receipt  of  this  threateuiug 
UR'ssaye  from  Elijah;  if,  like  him,  (1  Kings,  21.27. )  he  had  mil 
/lis  elothes,  put  on  sac/ulolh,  and  fasted,  who  knows  but,  like 
liim,  he  might  have  obtained, at  least,  a  reprieve?  But  it  does  nol 
ajipear  that  he  look  any  notice  of  it,  he  threw  it  by  as  waste-paper; 
IJijah  seemed  to  him  as  une  thai  mocked.  But  they  that  will  not 
lieiitxe   shall   feel. 

11.  The  threatened  judgments  brought  upon  him,  because  he 
sli:;lite(l  the  warning.  No  marvel  that  hardened  sinners  arc  not 
frightened  from  sin,  and  to  repentance,  by  the  threatenings  of 
misery  in  another  world,  which  is  future  and  out  of  sight,  when 
the  certain  prospect  of  miserv  in  this  world,  the  sinking  of  their 
estates,  and  the  ruin  of  llieir  healths,  will  not  restrain  them  from 
vicious  courses. 

1.  See  Jehoram  heic  stripped  of  all  his  comforts.  God  stir7ccl 
up  the  spirit  of  his  neiyhl/oins  auainsl  him,  who  had  loved  and 
feared  Jehoshaphat,  but  hated  and  despised  him,  looking  upon  it 
a?  a  scandalous  thing  for  a  nation  to  change  their  gods.  Some 
occasion  or  other  they  took  to  quarrel  with  him,  invaded  his 
country,  but,  as  it  should  seem,  fought  neither  against  small  nor 
gre.il,  I  ut  the  king's  house  only;  tluy  made  directly  to  that,  and 
carried  away  ""  'he  substance  that  teas  found  in  it.  No  mention 
is  made  of  their  carrying  any  awav  captive,  but  the  king's  icivis,  aud 
his  sons,  v.  11.  Thus  God  made  it  evident  that  the  controversy  was 
with  him  aud  his  house.  Here  it  is  only  said.  They  carried  away 
his  sons;  hut  we  find,  cA.22. 1.  that  they  sleiv  them  alt:  blood  for 
blood.  He  had  slain  all  his  brethren,  to  strengthen  himself;  and 
now,  all  his  sons  are  slain,  but  one,  and  so  he  is  weakened.  If  he 
had  not  been  of  the  house  of  David,  that  one  had  not  escajied  ; 
when  Jeroboam's  house,  and  Baasha's,  and  Ahab's,  were  destroyed, 
there  was  none  left ;  but  David's  house  must  not  be  wholly  extir- 
pajed,  though  sometimes  wretchedly  degenerated,  because  a 
blessing  was  in  it;  no  less  a  blessing  than  that  of  the  Messiah. 

2.  See  him  tormented  with  sore  diseases,  and  of  long  continuance, 
such  as  were  threatened  in  the  law  against  those  that  would  not 

fear  the  Lord  their  God,  Deut.  28. 58,  59.  His  disease  was  very 
grievous,  it  lay  in  his  bowels ;  with  that  there  was  a  complication 
of  other  sore  diseases  :  it  was  very  tedious,  two  years  he  continued 
ill,  and  could  get  no  relief ;  for  the  disease  was  incurable,  though 
he  was  in  the  prime  of  life,  not  40  years  old.  Asa,  whose  heart 
was  perfect  with  God,  though  in  some  instances  he  slept  aside,  wa* 
diseased  only  in  his  feet ;  but  Jehoram,  whose  heart  was  wicked, 
was  struck  in  his  inwards ;  and  he,  that  had  no  bowels  of  compas- 
sion toward  his  brethren,  was  so  plagued  in  his  bowels  that  thej 
fell  out.  Even  good  men,  and  those  who  are  very  dear  to  God, 
may  be  afflicted  with  diseases  of  this  kind  ;  but  to  them  they  arf 
fatherly  chastisements,  and  by  the  support  of  divine  consolatioi4 


Before  Cluist  884. 


II  CHRONICJLES,  XXI,  XXII. 


Aliazluli  sliiin  i>v  .Jci.-u 


Ihe  soul  may  dwell  at  ease  even  then  when  the  Ijody  lies  in  pain. 
These  sore  diseases  seized  him  just  afler  his  house  whs  pliindeied, 
and  his  wives  niid  cliihiicn  carried  a\v;iy.  (1  )  I'erluips  his  frief 
and  ancuish  of  mind  for  that  <Mlaniily  niijjht  occasion  his  sickness, 
Df,  at  least,  catitrihnte  to  Ihe  heifilitening  of  it.  (2.)  By  this 
sickness  he  was  disal)ieii  to  do  any  thing  for  the  recovery  of  them, 
flr  the  revenge  of  Ihe  injury  done  him.  (.3.)  It  added,  no  donht, 
very  much  to  his  grief,  in  ids  sickness,  that  he  wanted  the  society 
of  his  wives  and  children,  and  that  all  tlie  suhstance  of  his  house 
was  carried  away.  To  he  sick  and  poor,  sick  and  solitary,  but 
especially  to  he  sick  and  in  sin,  sick  and  under  the  curse  of  God, 
sick  and  destitute  of  grace  to  liear  it  with,  no  inward  comfort  to 
balance  it  with — is  a  most  deplorable  case. 

3.  See  him  buried  in  disgrace.  He  reigned  but  eight  years, 
»n(i  then  departed  without  being  desired,  «.20.  Nobody  valued 
fiim  while  he  lived,  none  lamented  him  when  he  died,  but  wished 
no  greater  loss  might  ever  come  to  .lerusalem.  To  shew  what 
little  affection  or  respect  thev  had  for  him,  they  would  not  biirif 
him  in  the  sepulchres  of  the  kiin/s,  as  thinking  him  nnworlhy  to  be 
numbered  among  tliem,  who  had  governed  so  ill.  The  excluding 
of  his  body  from  the  sepulchres  of  his  fathers  might  be  ordered 
by  Providence,  as  an  mtiniation  of  Ihe  everlasting  separation  of 
the  souls  of  the  wicked,  after  death,  from  Ihe  spirits  of  just  men. 
This  further  disgrace  they  put  upon  him,  that  ihey  made  no  burning 
for  him,  like  the  burning  of  his  fathers,  d.  19.  His  memory  was 
far  from  being  sweet  and  precious  to  them,  and  therefore  they  did 
liot  honour  it  with  any  sweet  odours  or  precious  spices;  though 
ive  may  suppose  that  his  dead  body,  after  so  long  and  loathsome 
8  disease,  needed  something  to  perfume  it.  The  generality  of  the 
people,  though  |)rone  enough  to  idolatry,  yet  had  no  true  kindness 
for  their  idolatrous  kings.  Wickedness  and  profaneness  make 
men  despicable,  even  in  the  eves  of  those  who  have  but  Idtle 
religion  themselves,  while  natural  conscience  itself  often  gives 
honour  to  those  who  are  truly  pious.  They  lliat  despise  God  shall 
be  lightly  esteemed,  as  Jehorani  was. 

CHAP.  XXII. 

l/f  vfftd,  ill  tUe  foregoing  chapter^  i>f  Ihe  ciirrjpn^  ajnnj  of  Jehoram's  sonn 
(fttd  Ids  wives;  but  here  we  find  one  of  his  sons,  nitd  one  of  his  wives,  left, 
his  son  Ahaziah,  and  his  wife  Athaliah,  both  reserved  to  be  the  shame  and 
plague  of  his  family.  1.  Ahaziah  teas  the  shame  of  it  as  a  jiartaker,  1.  In 
Ihe  sin,  and,  2.  In  the  destruction,  of  the  house  of  Ahab,  d.  1 .  .9.  II.Atha- 
'iah  was  the  plague  of  it,  for  she  destroyed  all  the  seed-TO\)Bl,  and  usurped  the 
throne,  v.  10.  .12. 


\.  A  ISD  the  iiiliixhitants  of  Jcriisalein  made 
±3L  Ahaziah  his  yomiijest  .'^on  kin;;-  in  his 
«;lea(I  :  for  the  band  (tf  men  lliat  eame  with  the 
Arabians  to  tlie  camp  had  slain  all  the  eldest.  So 
Ahaziah  the  son  of  Jehorani  king  of  Jiidaii  reigned. 
8.  Forty  and  two  years  old  loas  Ahaziaii  when 
/le  began  to  reign,  a«d  he  reigned  one  year  in 
Jerusalem.  His  mother's  name  also  teas  Athaliah 
Ihe  dangbter  of  Omri.  .3.  He  also  walked  in  the 
(vays  of  the  bouse  of  Abab:  for  bis  mother  was 
liis  counsellor  to  do  wickedly.  4.  Wherefore  he 
did  evil  in  the  sight  of  the  Lord  like  the  house 
of  Ahab:  for  they  were  bis  counsellors  after  the 
(leatii  of  bis  father  to  bis  destruction.  5.  He 
walked  also  after  their  counsel,  and  went  with 
Jehoram  the  son  of  Ahab  king  of  Israel  to  war 
against  Hazael  king  of  Syria  at  Ramoth-gilead  : 
»nd  the  Syrians  smote  Joram.  6.  And  he  returned 
to  be  healed  in  Jezreel,  because  of  the  wounds 
nliich  wp.re  given  him  at  Ramab,  when  he  fought 
V.OL.  II.  "  36 


with  Ilazael  king  of  Syria.  And  Azaiiah.  the 
son  of  Jehoram  kiui,  of  Jiidah,  went  down  to  see 
Jehoram,  the  son  of  Ahab,  at  Jezreel,  l)ecause  lie 
was  sick.  7.  Aiid  the  (iestmclion  of  Ahaziah  was 
of  God  by  coming  to  Joram:  for  when  lie  wa.s 
come,  be  went  out  with  Jelioiain  against  Jebii  the 
son  of  Nimshi,  whom  the  Loud  had  anointed  to 
cut  off  the  bouse  of  Ahab.  8.  And  it  came  to 
pa.ss,  that,  when  Jehu  was  executing  judgmenl 
upon  tlie  house  of  Ahab,  and  found  the  priiH;es  of 
Judah,  and  the  sons  of  the  brethren  of  Ahaziah, 
that  ministered  to  Ahaziah,  he  slew  tiiem.  !).  And 
be  sought  Ahaziah:  and  they  caugiit  iiiiii,  (for 
he  was  hid  in  Samaria,)  and  brought  him  to 
Jehu:  and  wlien  they  bad  slain  biin,  they  buried 
him:  Because,  said  tiiey,  he  is  the  son  of  Jeho- 
shaphat,  who  sought  the  Lord  with  all  bis  heart. 
So  the  house  of  Ahaziah  had  no  power  to  keep 
still  the  kingdom. 

We  have  here  an  account  of  the  reign  of  Ahaziah,  a  short  reign, 
(of  one  year  only,)  yet  long  enough,  unless  it  had  been  better. 
He  was  called  Jeho-ahaz,  c/t.21.17.  here  Ahaz-iah,  which  is  the 
same  name,  and  of  the  same  signification,  only  the  words  of 
which  it  is  compounded  are  transposed.  He  is  here  said  to  be 
42  years  old  when  he  bagan  to  reign,  (y.2.)  which  could  not  be, 
for  his  father,  his  immediate  predecessor,  was  but  40  when  he 
died  ;  and  it  is  said,  2  Kings,  8. 26.  that  he  was  22  years  old  when 
he  began  to  reign.  Some  make  this  42  to  be  the  age  of  his 
mother  Athaliah,  for  in  the  original  it  is,  he  ivas  the  son  of  42 
years,  that  is,  the  son  of  a  mother  that  was  of  that  age;  and 
justly  is  her  age  put  for  his,  in  reproach  to  him,  because  she 
managed  him,  and  did  what  she  would  ;  she,  in  effect,  reigned, 
and  he  had  little  more  than  the  title  of  king.  Many  good 
expositors  are  ready  to  allow  that  this,  with  some  few  more  such 
difficulties,  arises  from  the  mistake  of  some  transcriber,  who  put 
42  for  22,  and  the  copies  bv  which  the  error  should  have  been 
corrected  might  be  lost.  Manv  ancient  translations  read  it 
here  22.  Few  books  are  now  printed  without  some  errata,,  vet 
the  authors  do  not  therefore  disown  Iheni,  nor  are  the  errors  of 
Ihe  press  imputed  to  the  author,  but  llic  candid  reader  amends 
them  by  the  sense,  or  by  comparing  them  with  some  other  iiail 
of  the  work,  as  we  may  easily  do  this. 

The  history  of  Ahaziah's  reign  is  briefly  snniined  up  in  two 
clauses,  u.  3,4.  That  his  mother  and  her  relations  were  his 
counsellors  to  do  wickedly,  and  it  was  to  his  destruction. 

I.  He  did  wickedly.    Though   by  a  special   providence  of  God 
he  was  preserved   alive,  when   all  his   brethren   were  slain,   and 
reserved    for   the   crown,    notwithstanding   he   was    the   youngest 
of   them;   though  the   inhabitants  of  Jerusalem,   when   they   had 
buried  his  father  ingloriously,  made  him  king,  in  ho|)es  he  would 
take  warning  by  that  not  to  tread  in  his  steps,  but  would  do  better 
for  himself  and   his  kingdom;    yet  he  was  not   influenced  by  the 
favours  either  of  God  or  man,  but  walked  in  the  way  of  the  house  of 
Ahab,  did  evil  in  the  sight  of  the  Lord,  like  them;   (d.  3,  4.)  that 
is.    He  worshipped    the   same  false  gods   that  thev  worshipped, 
Baalim  and  Ashtarofh,  supposing,  (as  the  learned  Bishop  Patrick 
thinks,)  that   by  these  daemons,  as  mediators,   they  nui;ht   have 
easier  access   to  Ihe  supreme   Numen,  the  God  of  Israel,   or  that 
these  they  might  resort  to  at  all  times  and  for  nil  mailers,  as  being 
nearer  at  hand,   and   not  of  so  high  a  dignity,  hut  of  a  middle 
nature,    between    the    immortal   God    and    mortal    men — deified 
heroes;  so  they  worshipped   them   as  the  church   of   Rome  does 
saints  and   angels.     That  was  suffici«nlly  bad;  but  I  wish  there 
WU9  no  reason  to  suspect  worse  ;    I  am  aj)prel;ensive  that  ihejf 


Before  Christ  878. 

fooked  upon  Jehovah,  the  God  of  iheir  fathers,  to  l)e  altogether 
such  a  one  as  these  Baalim,  and  lliem  to  be  as  great  and  as  good 
Bs  he,  nay,  upon  one  account,  more  eligible,  inasmuch  as  these 
Baalim  encoura<;ed  all  manner  of  lewdness  and  sensuality,  which 
the  God  of  Israel  strictly  forbade. 

II.  He  was  counselled  by  his  mother,  and  her  relations,  to  do 
so.  Site  was  his  couHsellor,  {v.3.)  and  so  were  they,  after  the 
death  of  his  father,  i>.  4.  While  his  father  lived,  he  took  care  to 
keep  him  to  idolatry;  but  when  li-  was  dead,  the  liouse  of  Abab 
feared  let  his  fathers  Miiscralili-  i-iul  shnnld  deter  him  from  it,  and 
therefore  they  were  verv  iiuluslsinus  to  keep  him  close  to  it,  and 
to  make  him  seven  times  more  a  child  of  hell  than  themselves. 
The  counsel  of  the  ungodly  is  the  ruin  of  many  young  persons, 
when  they  are  setting  out  in  the  world.  This  young  prince  might 
have  had  better  advice,  if  he  had  pleased,  from  the  princes  and 
the  Judges,  the  priests,  and  Levites,  that  had  been  famous  in  his 
good  grandfather's  time  for  teaching  the  knowledge  of  God  ;  but 
the  house  of  Ahab  humoured  him,  and  he  walked  after  their 
fiounsel,  gave  himself  up  to  be  led  by  them,  and  did  just  as  they 
would  have  him.  Thus  do  they  debase  and  destroy  themselves, 
that  forsake  the  divine  guidance. 

III.  He  was  counselled  by  them  to  his  destruction.  So  it  proved. 
Those  that  counsel  us  to  do  wickedly,  counsel  us  to  our  destruc- 
tion;  while  they  fawn  and  flatter,  and  pretend  friendship,  thev 
are  really  our  worst  enemies.  They  that  debauch  young  men, 
destroy  them.  1.  It  was  bad  enough  that  they  exposed  him  to 
the  sword  of  the  Syrians,  drawing  him  in  to  join  with  Jorani  king 
of  Israel,  in  an  expedition  to  Ramoth-gilead,  where  Joram  was 
wounded ;  an  expedition  that  was  not  for  his  honour.  Those 
that  give  us  bad  counsel  in  the  affairs  of  religion,  if  regarded  bv 
us,  may  justly  be  made  of  God  our  counsellors,  to  do  foolishly  in 
our  own  affairs.  But  that  was  not  all.  2.  By  engaging  him  in 
an  intimacy  with  Joram  king  of  Israel,  they  involved  hiui  in  the 
common  ruin  of  the  house  of  Ahab.  He  came  on  a  visit  to 
Joram,  («.  6.)  just  at  the  time  that  Jehu  was  executing  the 
judgment  of  God  upon  that  idolatrous  family,  and  so  was  cut  off 
with  them,  v.  7.  .9. 

Here,  (l.)See,  and  dread,  the  mischief  of  bad  company,  and 
of  joining  in  with  sinners.  If  not  the  infection,  yet  let  the 
destruction,  be  feared;  Come  out  from  Babylon,  that  falling 
house.  Rev.  18. 4.  (2.)  See,  and  acknowledge,  the  justice  of  God. 
Kis  providence  brought  Ahaziah,  Just  at  this  fatal  juncture,  to  see 
Joram,  that  he  might  fall  with  him,  and  be  taken  as  in  a  snare. 
This  we  had  an  account  of  before,  2  Kings,  9.  27,  28.  It  is  here 
added,  that  he  was  decently  buried,  (not  as  Jehoram,  whose 
dead  body  was  cast  into  Naboth's  vineyard,  2  Kings,  9.  2G.)  and 
the  reason  given  is,  because  he  was  the  son,  that  is,  the  grandson, 
of  good  Jchoshaphat,  who  sought  the  Lord  tvith  his  heart. 
Thus  is  lit  remembered  with  honour  long  after  his  death,  and 
Bomc  respect  shewed  even  to  his  degenerate  unworthy  seed  for 
his  sake.  The  memory  of  the  just  is  blessed,  but  the  name  of  the 
wicked  shall  rot. 


10.  But  when  Athaliah,  tlie  motlier  of  Ahaziah, 
saw  liiat  her  son  was  dead,  she  arose  and  destroj'ed 
all  the  seed  royal  of  the  house  of  Judah.  11.  But 
Jehoshabeath,  tlie  daughter  of  the  king,  took 
Joash  the  son  of  Ahaziah,  and  stole  hitn  from 
among-  the  king's  sons  that  were  slain,  and  put 
him  and  his  nurse  in  a  bed -chamber.  So  Jeho- 
shabeath, the  daughter  of  king  JehoratTi,  the  wife 
of  Jehoiafla  the  priest,  (for  she  was  the  sister  of 
Ahaziah,)  hid  him  frotn  Alh.iliah,  so  that  slie  slew 
him  not.  12.  And  lie  was  with  tliem  hid  in  tlie 
house  of  God  six  years:  and  Atiialiah  reigned 
over  the  land. 


li  CHRONICLES,  XXII,  XXIII.        Preparations  to  restore  Joash. 

We  have  here  what  we  had  before,  2Kings,ll.  1,  &c. 

1.  A  wicked  woman  endeavouring  to  destroy  the  house  of 
David,  that  she  might  set  up  a  throne  for  herself  upon  the  ruin* 
of  it.  Athaliah  barbarously  cutoff  all  the  seed-royal,  (r.lO.) 
perhaps  intending  to  transmit  the  crown  of  Judah  after  herself  to 
some  of  her  own  relations,  that,  though  her  family  was  cut  off  in 
Israel  by  Jehu,  it  might  be  planted  in  Judah. 

2.  A  good  woman  effectually  preserving  it  from  being  wholly 
extirpated.  One  of  the  late  king's  sons,  a  child  of  a  year  old, 
was  rescued  from  among  the  dead,  and  saved  alive  by  the  care  oi 
Jehoiada's  wife,  (u.  11,12.)  that  a.  lamp  might  be  ordained  for 
God's  anointed;  for  no  word  of  God  shall  fall  to  the  ground. 


CHAP.  XXIII. 

Six  years  bloody  Athaliah  had  tyrannised ;  in  this  chapter,  tec  hare  her  deposed 
and  slain,  and  Joash,  the  rightful  heir,  enthroned.  We  had  the  account 
be/ore,  nearly  us  it  is  here  related,  2  Kings,  11.4,  !fc.  1.  Jehoiada  prepared 
the  people  for  the  king,  acquainted  them  with  hix  design,  armed  them,  and 
appointed  them  Iheir  posts,  r.\. .  10.  //.  He  produced  the  king  to  the  people, 
crowned  and  anointed  him,  ».  11.  ///.  He  slew  the  usurper,  t>.l'2..1S, 
IV.  He  reformed  the  kingdom,  re-established  religion,  and  restored  the  eitil 
govertimcnt,  v.  16.  .21, 

1.  A  ND  in  the  seventh  year  Jehoiada  strength- 
jTa,  ened  himself,  and  took  the  captains  of 
hundreds,  Azariali  the  son  of  Jeroham,  and 
Ishmael  the  son  of  Jehohanan,  and  Azariah  the 
son  of  Obed,  and  Maaseiah  tlie  son  of  Adaiah, 
and  Elishaphat  the  son  of  Zicliri,  into  covenant 
with  him.  2.  And  they  went  about  in  Judah,  and 
gathered  the  Levites  out  of  all  the  cities  of  Judah, 
and  the  chief  of  the  fathers  of  Israel,  and  they 
came  to  Jerusalem.  3.  And  all  the  congregation 
made  a  covenant  with  the  king  in  the  house  of 
God.  And  he  said  unto  them.  Behold,  the  king's 
son  shall  reign,  as  the  Lord  hath  said  of  the  sens 
of  David.  4.  This  is ihe  thing  that  ye  shall  do;  A 
third  part  of  you  entering  on  the  sabbatii,  of  the 
priest  and  of  the  Levites,  shall  be  porters  of  the 
doors;  5.  And  a  third  part  shall  be  at  the  king's 
house;  and  a  tiiird  part  at  the  gate  of  the  founda- 
tion: and  all  the  people  shall  be  in  the  courts  of 
tiie  house  of  the  Lord.  6.  But  let  none  cotne  into 
the  house  of  the  Lord,  save  the  priests,  and  they 
that  minister  of  the  Levites;  they  shall  go  in,  for 
they  are  holy:  but  all  tlie  people  shall  keep  the 
watch  of  the  Lord.  7.  And  the  Levites  shall  com- 
pass the  king  round  about,  every  man  with  his 
weapons  in  his  hand  ;  and  whosoever  else  cometh 
into  the  house,  he  shall  be  put  to  death  :  but  be  ye 
with  the  king  when  he  cometh  in,  and  when  lie 
goeth  out.  8.  So  the  Levites  and  all  Judah  did 
according  to  all  things  that  Jehoiada  the  priest  had 
commanded,  and  took  every  man  his  men  that  were 
to  come  in  on  the  sai)batli,  with  them  that  were 
to  go  out  on  the  sabbath  :  for  Jehoiada  the  priesJ 
dismissed  not  the  courses.  9.  Moreover  Jehoiada 
the  priest  delivered  to  the  captains  of  hundreds 
spears,  and  bucklers,  and  shields,  that  had  been 
king  David's,    which   jcere  in   the  house  of  Goa 


Before  Christ  873. 


II  CHRONICLES,  XXIII.     Joasli  crowned,  and  All.aliali  slain. 


10.  And  he  set  all  llie  people,  every  man  having 
his  weapon  in  his  liaiul,  from  the  right  side  of  the 
temple  to  the  left  side  of  the  temple,  along  by  the 
altar  and   the  tcmjile,   by  the  king  round   about. 

11.  Then  they  brought  out  the  king's  son,  and  put 
upon  liim  the  crown,  and  i>ave  him  tlie  testimony, 
and  made  him  king.  And  Jehoiada  and  his  sons 
anointed  him,  and  said,  God  save  the  king. 

We  may  well  imagine  tlie  l»ad  posture  of  affairs  in  Jerusalem, 
during  Atiialiali's  six  years'  usurpation,  and  may  wonder  that  God 
permitted  it,  and  his  people  bore  it,  so  long.  But,  after  such  a 
dark  and  tedious  night,  the  returning  day  in  this  revolution  was  the 
brighter,  and  the  more  welcome;  the  continuance  of  David's  seed 
and  throne  was  what  God  had  sworn  by  his  holiness,  (Ps.89.36.) 
and  an  interruption  was  no  defeasance ;  the  stream  of  government 
here  runs  again  in  the  right  channel.  The  instrument  and  chief 
manager  of  the  restoration  is  Jehoiada. 

1.  He  here  appears  to  be  a  man  of  great  conduct;  that  reserved 
the  young  prince  for  so  many  years,  till  he  was  fit  to  appear  in 
public,  and  till  the  nation  was  grown  weary  of  the  usurper; 
prepared  his  work  beforehand,  and  then  effected  it  with  admirable 
secrecy  and  expedition.  When  God  has  work  to  do,  he  will 
qualify  and  animate  men  for  it. 

2.  A  man  of  great  interest.  The  captains  joined  with  him, 
e.l.  The  Leviles,  and  the  chief  of  the  fathers  of  Israel,  came, 
at  his  call,  to  Jerusalem,  (m.2.)  and  were  there  ready  to  receive 
his  orders.  See  what  a  conimand  wisdom  and  virtue  will  give 
men.  The  Levites  and  all  Jiidah  did  as  Jehoiada  commanded, 
(r. 8.)  and,  which  is  strange,  all  that  were  intrusted  with  the 
secret  kept  their  own  counsel  till  it  was  executed.  Thus  the 
words  of  the  wise  are  heard  in  quiet,  Eccl.9. 17. 

3.  A  man  of  great  faith.  It  was  not  only  common  equity,  (much 
less  his  wife's  relation  to  the  royal  family,  that  put  him  upon  this 
undertaking,)  but  a  regard  to  the  word  of  God,  and  the  divine 
entail  of  the  crown,  u.  3.  The  king's  son  shall  reign,  must  reign, 
as  the  Lord  hath  said.  His  eve  to  the  promise,  and  dependence 
upon  that,  added  a  great  deal  of  glory  to  this  undertaking. 

4.  A  man  of  great  religion.  This  matter  was  to  be  done  in 
the  temple,  which  might  occasion  some  breach  of  rule,  and  the 
necessity  of  the  case  might  be  thought  to  excuse  it;  but  he  gave 
special  order  that  none  of  the  people  should  come  into  the  house 
of  the  Lord,  but  the  priests  and  Levites  only,  who  were  holy,  upon 
pain  of  death,  v.G,i.  Never  let  sacred  things  be  profaned,  no 
not  for  the  support  of  civil  rights. 

5.  A  man  of  great  resolution.  When  he  had  undertaken  this 
business,  he  went  through  with  it,  brought  out  the  king,  crowned 
him,  and  gave  him  the  teslimonij,  r.  11.  He  ventured  his  head, 
but  it  was  in  a  good  cause,  and  therefore  he  went  on  boldly.  It 
is  here  said  that  his  sons  joined  with  him  in  anointing  the  young 
king,  one  of  whom,  it  is  likelv,  was  that  Zechariah  whom  Joash 
afterward  put  to  death  for  reproving  him,  (c/i.24.20.)  which  was 
so  much  the  more  ungrateful,  because  he  bore  a  willing  part  in 
anointing  him. 

12.  Now  when  Athaliah  heard  the  noise  of  the 
people  running  and  praising  tiie  king,  slie  came  to 
the  people  into  the  house  of  the  Lord:  13.  And 
she  looked,  and,  behold,  the  king  stood  at  his 
pillar  at  the  entering  in,  and  the  princes  and  the 
trumpets  by  the  king:  and  all  llie  people  of  the 
land  rejoiced,  and  sounded  with  trumpets,  also 
the  singers  with  instruments  of  music,  and  sucli 
as  taught  to  sing  praise.  Then  Atiialiah  rent  her 
clothes,  and  said.  Treason,  treason.  14.  Then 
Jehoiada  the  priest  brought  out  the  captains  of 


hundreds  that  were  set  over  the  host,  and  said 
unto  them.  Have  her  forth  of  the  ranges :  and 
whoso  foUoweth  her,  let  him  be  slain  with  the 
sword.  For  the  priest  said,  Slay  her  not  in  the 
house  of  the  Lord.  15.  So  tiiey  laid  iiands  on 
her;  and  when  site  was  come  to  the  entering  of 
the  horse-gate  by  the  king's  house,  they  slew 
her  there.  10.  And  Jehoiada  made  a  covenant 
between  him,  and  between  all  the  people,  and 
between  the  king,  that  they  should  be  the  Lord's 
people.  17.  Tiien  all  tlie  people  went  to  the 
liouse  of  Baal,  and  brake  it  down,  and  brake  iiis 
altars  and  his  images  in  pieces,  and  slew  Mattan 
the  priest  of  Baal  before  the  altars.  18.  Also 
Jehoiada  appointed  tiie  offices  of  tiie  house  of 
the  Lord  by  tlie  hand  of  the  priests  the  Levites, 
whom  David  had  distributed  in  the  house  of  the 
Lord,  to  offer  the  burnt-offerings  of  the  Lord,  as 
it  is  written  in  the  law  of  Moses,  with  rejoicing 
and  with  singing,  as  it  ivas  ordained  by  David. 
19.  And  he  set  the  porters  at  the  gates  of  the 
house  of  the  Lord,  that  none  which  tvas  unclean 
in  any  thing  should  enter  in.  20.  And  he  took 
the  captains  of  hundreds,  and  the  nobles,  and  the 
governors  of  the  people,  and  all  the  people  of  the 
land,  and  brought  down  the  king  from  the  house 
of  the  Lord  :  and  they  came  thiougli  the  high 
gate  into  the  king's  house,  and  set  the  king  upon 
the  throne  of  the  kingdom.  21.  And  all  the  people 
of  the  land  rejoiced:  and  the  city  was  quiet,  after 
that  they  had  slain  Athaliah  with  the  sword. 

Here  is,  1.  The  people  pleased,  v.  12, 1 3.  When  the  king  stood 
at  his  pillar,  whose  right  it  was  to  stand  there,  all  the  people  oj 
the  land  rejoiced  to  see  a  rod  sprung  out  of  the  stem  of  Jesse, 
Isa.11.1.  When  it  seemed  a  withered  root  in  a  dry  ground,  to 
see  what  they  despaired  of  ever  seeing,  a  king  of  the  house  of 
David  ;  what  a  pleasing  surprise  was  it  to  them  I  They  ran  in 
transports  of  joy  to  see  this  sight,  praised  the  king,  and  praised 
God,  for  they  had  with  them  such  as  taught  to  sing  praise. 

2.  Athaliah  slain.  She  ran  herself  upon  the  point  of  the  sword 
of  justice;  for,  imagining  her  interest  much  belter  than  it  was, 
she  ventured  into  the  house  ji  the  Lord,  at  that  time,  and  cried. 
Treason,  treason!  But  noL  oy  seconded  her,  or  sided  with  her: 
the  pride  of  her  heart  deceived  her;  she  thought  all  her  own, 
whereas  none  were  cordially  so.  Jehoiada,  as  protector  in  the 
king's  minority,  ordered  her  to  be  slain,  (u.  14.)  which  was  done 
immediately;  (u.  15.)  only  care  was  taken  that  she  should  not  be 
slain  in  the  house  of  the  Lord;  that  sacred  place  must  not  be  so 
far  disgraced,  nor  that  wicked  woman  so  far  honoured. 

3.  The  original  contract  agreed  to,  v.  16.  In  the  Kings  it  was 
said,  Jehoiada  made  a  covenant  between  the  Lord,  the  people, 
and  the  king,  2  Kings,  11.17.  Here  it  is  said  to  be  betviecn 
himself,  the  people,  and  the  king;  for  he,  as  God's  priest,  was 
his  representative  in  this  transaction,  or  a  sort  of  mediator,  as 
Moses  was.  The  indenture  was  tripartite,  but  the  trne  i  ilcnt 
of  the  whole  was,  that  they  should  be  the  Lord's  jicojite.  (iml 
covenanted,  by  Jehoiada,  to  take  them  for  his  peopli-;  the  liin^^ 
and  people  covenanted  with  him  to  be  his;  and  tluii  llie  king 
covenanted  with  the  people  to  govern  them  as  the,  peo/ilc  <J  Gitl, 
and  the  people  with  the  king  to  be  subject  to  liini  as  the  Lord  i 
people,  in  his  fear,  and  for  his  sake.  Let  us  look  upon  ourselves 
and  one  another  as  the  Lord's  people,  and  it  will  have  a  powerful 


Before  Christ  855. 


11  CHR0N1CL15S,  XXIll,  XXIV. 


The  Temple  repaired. 


influence  upon  us  in  ihe  discharge  of  all  our  duly,  both  to  God 
and  man. 

4.  Haul  destroyed,  r.l7.  They  would  not  have  done  half  Iheii- 
work,  if  they  had  destroyed  the  usurper  of  the  lung's  right  only, 
UkI  not  the  usurper  of  God's  right;  if  they  had  asserted  the 
honour  of  the  throne,  and  not  that  of  the  altar.  The  greatest 
grievance  of  Alhaliah's  reign  was,  the  bringing  in  of  the  worship 
of  B;ial,  and  supporting  of  that;  therefore  that  must  he  abolished 
in  llio  first  place.  Down  with  Baal's  houses,  his  altars,  his  images  ; 
down  with  them  all,  and  let  the  blood  of  his  priests  he  mingled 
with  his  sacrifices;  for  God  had  commanded  that  seducers  to 
iddlalrv  should  be  put  to  death,  Deut.  13. 5,6. 

5.  Tlie  temple  service  revived,  v.  18,  19.  This  had  been 
neglected  in  ihe  last  reigns,  the  priest  and  people  wanting  either 
power  or  zeal  to  keep  it  up,  when  they  had  princes  that  were 
disaffected  lo  it.  But  Jehoiada  put  the  offices  of  the  house  of 
the  Lord  into  Ihe  proper  course  and  proper  hands  again,  which, 
in  the  late  times,  had  been  disturbed  and  invaded.  (1.)  He 
appointed  the  priests  to  their  courses,  for  the  due  offering  of 
sacrifices,  according  to  the  law  of  Moses.  (2.)  The  singers  to 
theirs,  according  to  the  appointment  of  Da\id.  The  sacrifices 
(it  should  seem)  were  offered  with  rejoicing  and  singing;  and 
well  they  might  he;  we  joy  in  God  when  we  receive  the  atone- 
ment, Rom.. 5.  11.  (3.)  The  porters  were  put  in  their  respective 
posts,  as  David  ordered,  (i'.  19.)  and  their  office  was  to  take  care 
that  none  who  were,  upon  any  account,  ceremonially  unclean, 
should  lie  adniiltrd  into  the  courts  of  the  temple. 

6.  The  civil  government  re-established,  t).  20.  They  brought 
the  king  in  state  lo  his  own  palace,  and  set  him  upon  the  throne  of 
Ihe  liingdom,  lo  give  law,  and  give  judgment,  either  in  his  own 
person,  or  bv  .lelioiadn  his  tutor.  Thus  was  this  happy  revolution 
perfecleil;  ibc  geueralilv  of  Ihe  people  rejoiced  in  it,  the  rest  were 
quiet,  and  iiukI.-  no  opposition,  t).21.  When  the  .Son  of  David  is 
enthroned  in  the  soul,  all  is  (piiet,  and  springs  of  joy  are  opened. 


CHAP.  XXIV. 

We  liat-e  Lere  the  Uhtnrij  nf  the  reign  of  Jnash,  the  progress,  and  especially  the 
periuti,  of  wUi<:h  uax  not  of  a  piece  with  its  beginning,  nor  shone  with  so 
much  lustre.  How  wimderjfuH])  he  was  preserved  for  the  throne,  and  placed 
in  it.  tie  read  before ;  jimo  here  tie  are  told  how  he  began  in  the  spirit,  but 
ended  in  the  flesh.  I.  In  the  beginning  of  his  time,  while  Jehoiada  lived, 
he  did  well ;  particularly,  he  took  care  to  put  the  temple  in  good  repair, 
r.  1..I4.  //.  In  the  latter  end  of  his  time,  after  Jehoiada's  death,  he 
apostatized  from  God,  and  his  apostacy  was  his  ruin.  1.  He  set  up  the 
worship  of  Baal  again,  (r.l5..18.)  though  warned  to  the  contrary,  c.l9. 
2.  He  put  Zechariah  the  prophet  to  death,  because  he  reproved  him  for  it, 
r.  20..22.  3.  The  judgments  of  God  came  tipon  him  for  it.  The  Syrians 
invaded  him,  v.  23.  .24.  He  was  stnick  with  sore  diseases;  his  own  servants 
conspired  against  him,  and  slew  him;  and,  as  a  mark  of  infamy  upon  him,  he 
was  not  buried  in  the  burying-place  of  the  kings,  v.  25 . .  27. 

1.  XOASH  teas  seven  years  old  when  he  began 
•I  to  reign,  and  he  reigned  forty  years  in 
Jerusalem.  His  mother's  name  also  tvas  Zibeah 
of  Beer-sheba.  2.  And  Joash  did  that  tvhich  tvas 
right  hi  the  sight  of  the  Lord  all  the  days  of 
Jehoiada  the  priest.  3.  And  Jehoiada  took  for 
him  two  wives,  and  he  begat  sons  and  daugliters. 
4.  And  it  came  to  pass  after  this,  that  Joash  was 
minded  to  repair  the  house  of  the  Lord.  5.  And 
he  gathered  together  the  priests  and  the  Levites, 
and  said  to  them.  Go  out  unto  the  cities  of  Judah, 
and  gather  of  all  Israel  money  to  repair  the  house 
of  your  God  from  year  to  year,  and  see  tliat  ye 
hasten  the  matter.  Howbeit  the  Levites  hastened 
it  not.  6.  And  the  king  called  for  Jehoiada  the 
chief,  and  said  unto  him,  Why  liast  thou  not 
required  of  the  Levites  to  bring  in  out  of  Judah 


and  out  of  Jerusalem  the  collection,  according-  to 
the  coimnandmeiit  of  Moses  the  servant  of  iht' 
Lord,  and  of  the  congregation  of  loirael,  for  tlie 
tabernacle  of  witness?  7.  For  the  sons  of  Atiia- 
liali,  tliat  wicked  wotiian,  had  broken  up  the  house 
of  God;  and  also  all  the  dedicated  tilings  of  the 
house  of  the  Lord  did  they  bestow  upon  Baalim. 
8.  And  at  the  king's  commandment  they  made  a 
chest,  and  set  it  without  at  the  gate  of  the  house 
of  the  Lord.  9.  And  they  made  a  proclamation 
through  Judah  and  Jeru.salem,  to  bring  into  the 
Lord  the  collection  that  Moses  tlie  servant  of 
God  laid  upon  Israel  in  the  wilderness.  10.  And 
all  the  princes  and  all  the  people  rejoiced,  and 
brought  in,  and  cast  into  the  chest,  until  they  had 
made  an  end,  11.  Now  it  came  to  pass,  that  at 
what  lime  the  chest  was  brought  unto  the  king's 
office  by  the  hand  of  the  Levites,  and  when  they 
saw  tliat  thei-e  was  much  money,  the  king's  scribe 
and  the  high  priest's  officer  came  and  emptied 
tlie  chest,  and  took  it,  and  carried  it  to  his  place 
again.  Thus  they  did  day  by  day,  and  gathered 
money  in  abundance.  12.  And  the  king  and 
Jehoiada  gave  it  to  such  as  did  the  work  of  the 
service  of  the  house  of  the  Lord,  and  hired 
masons  and  carpenters  to  repair  the  house  of  the 
Lord,  and  also  such  as  wrought  iron  and  brass 
to  mend  the  house  of  the  Lord.  13.  So  the 
workmen  wrought,  and  the  work  was  perfected 
by  them,  and  they  set  the  house  of  God  in  his 
state,  and  strengthened  it.  14.  And  when  they 
had  finished  it,  they  brought  the  rest  of  the  money 
before  the  king  and  Jehoiada,  whereof  were  made 
ves.sels  for  the  house  of  the  Lord,  even  vessels  to 
minister,  and  to  offer  withal,  and  spoons,  and 
vessels  of  gold  and  silver.  And  they  offered  burnt- 
ofierings  in  the  house  of  the  Lord  continually  all 
the  days  of  Jehoiada. 

This  account  of  Joash 's  good  beginnings  we  had,  as  it  stands 
here,  2  Kings,  1'2. 1,  &c.  Iliough  tlie  latter  part  of  this  chapter, 
concerning  his  ai)ostacv,  we  had  liltle  of  there.  What  is  good  in 
men  we  should  take  all  occasions  to  speak  of,  and  often  repeat  it; 
what  is  evil  we  sliould  make  mention  of  but  sparingly,  and  no 
more  than  is  needful. 

We  shall  here  only  observe, 

1.  That  it  is  a  happy  thing  for  young  people,  when  they  are 
setting  out  in  the  world,  lo  be  under  the  direction  of  those  that 
are  wise  and  good,  and  failhful  lo  them,  as  Joash  was  under  the 
influence  of  Jehoiada,  during  whose  time  he  did  that  which  tvas 
right.  Let  those  that  are  young  reckon  it  a  blessing  to  them, 
and  not  a  burthen  and  check  upon  them,  to  have  those  with  them 
that  will  caution  them  against  that  which  is  evil,  and  advise  and 
quicken  them  to  that  which  is  good:  and  let  them  reckon  it  not 
a  mark  of  weakness  and  subjection,  but  of  wisdom  and  discretion, 
to  hearken  to  such.  He  tliat  will  not  be  counselled,  cannot  be 
helped.  It  is  especially  prudent  for  young  people  to  take  advice 
in  their  marriages,  as  Joash  did,  who  left  it  to  his  guardian  td 
choose  him  his  wives,  because  Jezebel  and  Athaliah  had  been  such 
plagues,  U.3.  That  is  u  turn  of  life  which  often  proves  either  the 
making  or  marring  of  young  people,  and  therefore  should  be 
attended  to  with  orreat  f>are. 


Before  Christ  845, 


II  CHKONICL   S,  XXIV 


Joash  slain  by  his  Servants 


2.  Men  may  go  far  in  ihe  external  performances  of  religion,  and 
ieep  long  to  them,  merely  by  the  power  of  llieir  ctfucalion,  lUid 
Ihe  influence  of  their  friends,  who  yet  have  no  hearty  affection  for 
divine  things,  nor  any  inward  relish  of  Iheni.  Foreign  inducements 
mav  push  men  on  to  that  which  is  good,  who  arc  nut  actuated  by 
a  living  principle  of  grace  in  their  hearts. 

3.  Ill  the  shows  of  devotion,  it  is  possible  tiiat  th  )se  who  have 
only  the  form  of  godliness,  may  outstrip  those  who  have  the 
power  of  it.  Joash  is  more  solicitous  and  more  zealous  about 
the  repair  of  the  temple  than  Jehoiada  himself,  whom  he  reproves 
for  his  remissness  in  that  matter,  v.  6.  It  is  easier  to  build 
temples  than  to  be  temples  to  God. 

4.  The  repairing  of  churches  is  a  good  work,  which  all  in  their 
places  should  promote,  for  the  decency  and  conveniency  of  religious 
assemblies.  The  learned  tell  us,  that,  in  the  Christian  church, 
anciently,  part  of  the  tithes  were  applied  that  way. 

5.  Many  a  good  work  would  be  done  that  now  lies  undone,  if 
there  were  but  a  few  active  men  to  stir  in  it  and  put  it  forward. 
When  Joash  found  that  money  did  not  come  in  as  he  expected, 
one  way,  he  tried  another  way,  and  that  answered  the  intention. 
Many  have  honesty  enough  to  follow,  that  have  not  zeal  enough  to 
lead,  in  that  which  is  good.  The  throwing  of  money  into  a  chest, 
through  a  hole  in  the  lid  of  it,  was  a  way  that  had  not  been  used 

before,  and  perhaps  the  very  novelty  of  the  thing  made  il  a 
succes.sf id  expedient  for  the  raising  of  money ;  a  great  deal  was 
thrown  in,  and  with  a  great  deal  of  cheerfulness;  they  all  rejoiced, 
(•.  10.  All  invention  to  please  people's  humour  mav  sometimes 
bring  them  to  their  dutv.  Wisdom  herein  is  yirofitable  to  direct. 
6.  Faithfulness  is  the  greatest  praise,  and  will  be  the  greatest 
comfort,  of  those  that  are  intrusted  with  jHiblic  treasure,  or  em- 
ployed in  public  business.  The  king  and  Jehoiada  faithfully  paid 
Ike  money  to  the  workmen,  who  faithfully  did  the  work,  v.  12, 13. 

15.  But  Jehoiada  waxed  old,  and  was  full  of 
days  when  he  died;  an  hundred  and  thifty  years 
old  was  he  when  he  died.  16.  And  ihey  buried 
him  in  the  city  of  David  among  tiie  kings,  because 
he  had  done  good  in  Israel,  both  toward  God,  and 
toward  his  house.  17.  Now  after  the  death  of 
Jehoiada  came  tiie  princes  of  Judah,  atid  made 
obeisance  to  the  king.  Then  the  king  hearkened 
unto  thetn.  18.  And  they  left  the  house  of  tiie 
Lord  God  of  their  fathers,  and  served  groves  and 
idols:  and  wrath  came  upon  Jiidah  and  Jerusalem 
for  this  their  trespass.  1.9.  Yet  he  sent  prophets 
to  them,  to  brin^'  them  again  unto  the  Lord;  and 
they  testified  against  them:  but  they  would  not 
give  ear.  20.  And  tiie  spirit  of  God  came  u|)on 
Zechariah  the  son  of  Jehoiada  tlie  priest,  which 
stood  above  the  people,  and  said  unto  I  hem,  Tlius 
saith  God,  Why  transgress  ye  the  commandments 
of  the  Lord,  that  ye  cannot  prosper?  because  ye 
have  forsaken  tlie  Lord,  he  liath  also  forsaken  you. 
21.  And  they  conspired  against  him,  and  stoned 
him  vvith  stones  at  the  comiTiandment  of  the  king 
in  the  court  of  the  iiouse  of  the  Lord.  22.  Tiiu>^ 
Joash  the  king  remembered  not  tlie  kindness  which 
Jehoiada  his  father  had  done  to  him,  but  slew  iiir 
son.  And  when  he  died,  he  said,  The  Lord  look 
upon  it,  and  require  it.  2.3.  And  it  came  to  pas.« 
at  the  end  of  the  year,  that  the  liost  of  Syria  came 
up  against  him  :  and  lliey  came  to  Judah  and  Jeru- 


?-i-lon-i,  and  destroyed  all  the  princes  of  the  peojile 
from  among  Ihe  people,  and  sent  ail  the  spoil  oJ 
tliem  unto  the  king  of  Damascus.  24.  For  the 
army  of  the  Syrians  came  with  a  small  compnuy  of 
men,  and  the  Lord  delivered  a  very  great  host  iUto 
their  hand,  because  they  had  forsaken  the  Lord 
God  of  their  fathers.  So  tliey  executed  judgment 
against  Joash.  25.  And  when  they  were  departed 
from  him,  (for  they  left  him  in  great  diseases,)  his 
own  servants  conspired  against  him  for  the  l)lood  of 
the  sons  of  Jehoiada  the  priest,  and  slew  him  on  his 
bed,  and  he  died:  and  they  buried  him  in  the  city 
of  David,  but  they  buried  him  not  in  the  sepulchres 
of  the  kings.  26.  And  these  are  they  that  con- 
spired against  him;  Zabad  tlie  son  of  Shimeath  an 
Ammonitess,  and  Jehozabad  the  son  of  Shimrith  a 
Moabitess.  27.  Now  concerning  his  sons,  and  the 
greatness  of  the  burthens  laid  upon  him,  and  tlie 
repairing  of  the  house  of  God,  behold,  they  ajie 
written  in  the  story  of  the  book  of  the  kings.  A  no 
Amaziah  his  son  reigned  in  his  stead. 

We  have  here  a  sad  account  of  the  degeneracy  and  apostacy  of 
Joash.  God  had  done  great  things  for  him  ;  he  had  done  some- 
thing for  God  ;  but  he  proved  ungrateful  to  his  (iod,  and  false  to 
the  engagements  he  had  laid  hiuiself  under  to  him.  How  is  the 
r/old  become  dim,  and  the  most  fine  gold  chaiiyid!  Here  we  find, 

I.  The  occasions  of  his  apostacy :  when  he  did  that  which  was 
right,  it  was  not  with  a  perfect  heart ;  he  never  was  sincere,  iic\er 
acted  from  a  principle,  but  in  compliance  to  Jehoiada,  who  had 
helped  him  to  the  crown,  and  because  he  had  been  jirolected  in 
the  temple,  and  rose  upon  the  ruins  of  idolatry.  And  therefore 
■when  the  wind  turned,  he  turned  with  it. 

1.  His  good  counsellor  ieft  him,  and  was  by  death  removed  from 
him.  It  was  a  mercy  to  him  and  his  kingdom  that  Jehoiada  lived 
so  long;  one  hundred  and  thirty  years,  r.  13.  By  which  it 
appears  that  he  was  born  in  Solomon's  time,  and  had  lived  six 
entire  reigns  before  this.  It  was  an  encouragement  to  him  to  go 
on  in  that  good  way  which  Jehoiada  had  trained  him  up  in,  to  see 
what  honour  was  done  to  Jehoiada  at  his  death:  they  l)uried  him 
among  the  kings,  with  this  honourable  encomium,  perhaps  it  was 
part  of  the  inscription  on  his  grave-stone,  that  he  had  done  (/nod 
in  Israel.  Judah  is  called  Israel,  because,  the  other  tribes  having 
revolted  from  God,  they  only  were  Israelites  indeed.  Note,  It  is 
the  greatest  honour  to  djo  good  in  our  generations;  and  those  who 
do  that  tr/iich  is  good,  shall  have  praise  of  the  same.  He  had 
done  good  toward  God  ;  not  that  any  man's  goodness  can  extend 

into  him,  but  he  had  done  good  toward  his  house,  in  reviving  the 
temple-service,  c/«.23.8.     Note,  Those  do  the   greatest   good  to 

heir  country,  that  lay  out  themselves  in  their  |)laces  to  promote 
religion.  Well,  Jehoiada  finished  his  course  with  honour;  but 
the  little  religion  that  Joash  had  was  all  buried  in  his  grave,  and, 
after  his  death,  both  king  and  kingdom  miserably  degenerated. 
See  how  much  one  head  may  sustivin,  and  what  a  great  judgment 
to  any  prince  or  peo))le,  the  death  of  godly,  zealous,  useful,  men  is. 
See  how  necessary  it  is  that,  as  our  Saviour  speaks,  we  have  salt 
in  ourselves,  that  we  act  in  religion  from  an  inward  principle, 
which  will  carry  us  on  through  all  changes.  Then  the  loss  of  a 
parent,  a  minister,  a  friend,  will  not  be  the  losing  of  our  religion. 

2.  Bad  counsellors  got  about  him,  insinuated  themselves  into  his 
affections,  wheedled  him,  flattered  him,  7nade  obeisance  to  him, 
and,  instead  of  condoling,  congratulated,  him  upon  the  death  of 
his  old  tutor,  as  his  release  from  the  discipline  he  hnd  been  so 
long  under,  unworlhy  a  mah,  a  king.  They  tell  him  he  must  be 
prii'st-riddtn  no   longer,  he  is  uow  discharged  from  grave  lessons 


Before  Christ  838. 


II  CHRONICLES.  XXIV. 


Joash  slain  by  his  Servants. 


and  restraints,  he  may  do  as  he  pleases:  and  (would  you  Unnk 
it  ?)  the  princes  of  Judah  were  the  men  thf  I  were  so  industrious  to 
debauch  him,  ».  17.  His  father  and  grandfather  were  corrupted 
i)y  the  house  of  Aliab,  from  whom  no  belter  could  be  expected. 
But  that  tlie  princes  of  Judah  should  be  seducers  to  their  kinsr, 
was  very  sad.  But  they  that  incline  to  llie  counsels  of  the  uiiffod/y 
will  never  want  unaiodiv  counsellors.  They  made  obeisance  to 
the  king,  flattered  him  into  an  opinion  of  his  absolute  power, 
promised  to  stand  by  him  in  makinij  his  royal  will  and  pleasure 
pass  for  a  law,  anv  divine  precept  or  institution  to  the  contrary  in 
anv  wise  notwithstanding.  And  he  hearkened  to  them :  their 
discourse  pleased  him,  and  was  more  agreeable  than  Jehoiada's 
dictates  used  to  be.  Princes,  and  inferior  people,  have  been  many 
a  time  thus  flattered  into  their  ruin  by  those  who  have  promised 
tiieni  liberty  and  dignitv,  but  who  have  really  brought  them  into 
the  greatest  servitude  and  disgrace. 

It.  The  aposlacy  itself ;  (c.  18.)  They  Irft  the  house  of  God,  atid 
spri'ed  fjroves  and  idols.  The  princes,  it  is  likelv,  had  a  request  to 
the  king,  which  Ihev  tell  him  they  durst  not  offer  while  Jehoiada 
lived;  but  now  thev  hope  it  will  give  no  offence;  it  is,  that  they 
niav  set  up  the  groves  and  idols  again,  which  were  thrown  down 
in  the  beginning  of  his  reign,  for  they  hale  to  be  always  conf.ined 
to  the  dull  old-fashioned  service  of  the  temple.  And  he  not  only 
gave  them  leave  to  do  it  themselves,  but  he  joined  with  them. 
The  king  and  princes,  who,  a  while  ago,  were  repairing  the 
temple,  now  forsook  the  temi)le;  who  had  pulled  down  groves 
and  idols,  now  themselves  served  them.  So  inconstant  a  thing 
is  man,  and  so  little  confidence  to  be  put  in  him  ! 

III.  The  aggravations  of  this  apostacy,  and  the  additions  of  guilt 
to  it.  God  sent  prophets  to  them,  (v.  19.)  to  reprove  them  for 
Iheir  wickedness,  and  to  tell  them  what  would  be  in  the  end 
I  hereof,  and  so  to  bring  them  again  unto  the  Lord.  It  is  the  work 
fif  ministers  to  bring  people,  not  to  themselves,  but  to  God;  to 
brinn  those  again  to  him,  who  have  gone  a  whoring  from  him.  In 
the  most  degenerate  times,  God  left  not  himself  tvithout  witness; 
lliounh  they  ha<l  dealt  very  disingenuously  with  God,  yet  he  sent 
))ro|)hets  to  ihem,  to  convince  and  instruct  them,  and  to  assure 
I  hem  that  they  should  find  favour  with  him,  if  yet  they  would 
n'lurn  :  for  he  would  rather  sinners  should  turn  and  live  than  go 
on  anil  die;  and  they  that  perish  shall  be  left  inexcusable.  The 
priipliels  did  \he\T  paT\,  Ihey  testified  against  them;  but  few  or 
none  reeeii-ed  their  testimony. 

1.  They  slighted  all  the  prophets,  they  would  not  give  ear; 
tliev  were  so  strangely  wedded  to  Iheir  idols,  that  no  reproofs, 
warnings,  Ihreatenings,  or  any  of  the  various  methods  which  the 
pniphels  took  to  convince  them,  would  reclaim  them.  Few  would 
iiear  them,  fewer  would  heed  them,  but  fewest  of  all  would  believe 
them,  or  be  governed  by  them. 

2.  Thev  slew  one  of  the  most  eminent ;  Zechariah  the  son  of 
Jehoiada,  and  perhaps  others.      Concerning  him,  observe, 

r  1 .)  The  message  which  he  delivered  to  them  in  the  name  of 
God,  jj.  20.  The  people  were  assembled  in  the  court  of  the 
temple,  (for  they  had  net  quite  left  it,)  on  occasion,  probably,  of 
some  solemn  feasi,  when  this  Zechariah,  being  filled  with  the  spirit 
of  prophecy,  and  known  (it  is  likely)  to  be  a  prophet,  stood  up  in 
some  of  the  desks  that  were  in  the  court  of  the  priests,  and  very 
plainly,  but  without  any  provoking  language,  told  the  people  of 
their  sin,  and  what  \voidd  be  the  consequences  of  it.  He  does 
not  impeach  any  parlicular  persons,  nor  predict  any  particular 
judgmenls,  as  sometimes  the  prophets  did,  but,  as  inoffensively  as 
possible,  reminded  them  of  what  was  written  in  the  law.  Let  them 
but  look  into  their  Bibles,  and  there  thev  would  find,  [l.]The 
precept  Ihey  broke;  "Ye  transgress  the  commandments  of  the 
Lord,  you  know  you  do  so  in  serving  groves  and  idols;  and  why 
will  you  so  offend  God,  and  wrong  yourselves?"  [2.]  The 
penalty  they  incurred;  "You  know,  i(  the  word  of  God  be  true, 
you  cannot  prosper  in  this  evil  way;  never  expect  to  do  ill, 
and  fare  well.  Nay,  you  find  already,  that  because  yon  have 
forsaken  the  Lord,  he  hath  forsaken  you,  as  he  told  you  he  would," 
Deut.  29.  26. — 81. 16, 17.     This  is  the  work  of  ministers,  by  the 


word  of  God,  as  a  lamp  and  a  light,  to  discover  the  sin  of  men, 
and  expound  the  providences  of  God. 

(2.)  The  barbarous  treatment  they  gave  him  for  his  kindness 
and  faithfulness  in  delivering  this  message  to  them,  v.  21.  By  the 
conspiracy  of  the  i)rinces,  or  some  of  their  party,  and  by  the  com- 
mandment of  the  king,  who  thought  himself  affronted  by  this  fair 
warning,  they  stoned  him  to  death  immediately;  not,  under  colour 
of  law,  accusing  him  as  a  blasphemer,  a  traitor,  or  a  false  prophet, 
but  in  a  popular  tumult,  in  the  court  of  the  house  of  the  Lord — as 
horrid  a  piece  of  wickedness  as  perhaps  any  we  read  of  in  all  the 
history  of  tlie  kings.  The  person  was  sacred,  a  priest ;  the  place 
sacred,  ihe  court  of  the  temple,  the  inner  court,  between  tlie  porch 
and  the  altar;  the  message  yet  more  sacred,  we  have  reason  to 
think  that  they  knew  it  came  from  the  spirit  of  prophecy ;  the 
reproof  was  just,  the  wai'ning  fair,  both  backed  with  scripture,  and 
the  delivery  very  gentle  and  tender;  and  yet  so  impudently  and 
daringly  do  they  defy  God  himself,  that  nothing  less  than  the 
blood  of  the  prophet  can  satisfy  their  indignation  at  the  prophecy. 
Be  astonished,  O  heavens,  at  this,  and  tremble,  O  earth,  that  ever 
such  a  villany  should  be  committed  by  men,  by  Israelites,  in 
contem])l  and  violation  of  every  thing  that  is  just,  honourable, 
and  sacred !  That  a  king,  a  king  in  covenant  with  God,  shouM 
command  the  murder  of  one  whom  it  was  his  office  to  protect  an  1 
countenance!  The  Jews  say,  Theie  were  seven  transgressions  in 
this;  for  Ihey  killed  a  priest,  a  ])ropliet,  a  judge,  they  shed  innocent 
blood,  polluted  the  court  of  the  temple,  the  sabbath,  and  the  day 
of  expiation;  for,  on  that  day,  their  tradition  sa\s.  Ibis  happened. 

(3.) The  aggravation  of  this  sin  ;  that  this Zccli a liah,  who  suffered 
martyrdom  for  his  faithfulness  to  God  and  his  country,  was  the 
son  of  Jehoiada,  who  had  done  so  much  good  in  Israel,  and 
particularly  had  been  as  a  father  to  .loash,  r.  22.  The  affront 
done  by  it  to  God,  and  the  contemjit  ])ut  on  relioion,  are  not  so 
particularly  taken  notice  of,  as  the  ingratitude  Iheie  was  in  it  to 
the  memory  of  Jehoiada.  He  remembered  not  the  kiniluess  of 
the  father,  but  slew  the  son  for  doing  his  duty,  and  what  the 
father  would  have  done,  if  he  had  been  there.  Call  a  mm 
ungrateful,  and  you  can  call  him  no  worse. 

(4.)  The  dying  martyr's  prophetical  imprecation  of  vengeance 
upon  his  murderers  ;  The  Lord  look  upon  it,  and  require  it  !  This 
came  not  from  a  spirit  of  revenge,  but  a  spirit  of  prophecy;  He 
will  require  it.  This  wouki  be  the  continual  cry  of  the  blood 
they  shed,  as  Abel's  blood  cried  against  Cain  :  "Let  the  God  to 
whom  vengeance  belongs  demand  blood  for  blood."  He  will  do 
it,  for  he  is  righteous.  This  precious  blood  was  reckoned  for 
quickly  in  the  judgments  that  came  upon  this  apostate  prince;  it 
came  into  the  account  afterward,  in  the  destruction  of  Jerusalem 
by  the  Chaldeans:  their  niis-nsing  of  the  prophets  was  that  which 
brought  upon  them  ruin  without  remedy  ;  (cA.36.16.)  nay,  our 
Saviour  makes  the  persecutors  of  him  and  his  gospel  answerable 
for  the  blood  of  this  Zechariah;  so  loud,  so  long,  does  the  blood 
of  the  martyrs  cry:  (seeMatlh.23.  35.)  such  as  this  is  the  cry  of 
the  souls  under  the  altar;  (Rev.  6. 10.)  Hoiv  long  ere  thou  avenge 
OUT  blood?     For  it  shall  not  always  go  unrevenged. 

Lastly,  The  judgments  of  God  which  came  upon  Joash  for  this 
aggravated  wickedness  of  his. 

1.  A  small  army  of  Syrians  made  themselves  masters  of  Jeru- 
salem, destroyed  Ihe  ])rinces,  plundered  the  city,  and  sent  the  spoil 
of  it  to  Damascus,  v.  23,  24.  God's  people,  while  they  kept  in 
with  God,  had  often  been  conquerors,  when  the  enemy  had  the 
advantage  of  the  greater  number;  but  now,  on  the  contrary,  an 
inconsiderable  handful  of  Syrians  routed  a  very  great  host  of 
Israelites,  because  they  had  forsaken  the  Lord  God  of  their  fathers ; 
and  then  they  were  not  only  put  upon  the  level  with  their  enemies, 
but  opposed  them  with  the  utmost  disadvantage;  for  their  God  not 
only  departed  from  them,  but  turned  to  be  their  enemy,  and  fought 
against  them.  The  Syrians  were  employed  as  instruments  in 
God's  hand  to  execute  judgments  against  Joash,  though  they  little 
thought  so,  Isa.lO.  G,'7.  and  see  Deut.  32.  30. 

2.  God  smote  him  with  great  diseases,  of  body,  or  mind,  or 
both ;  either  like  his  grandfather,  (ch.  21. 18.)  or  like  Saul,  au  evil 


Before  Christ  830. 


spirit  from  God  Uoubling  him.  While  iie  was  jilagued  with  the 
Syrians,  lie  lliouglit,  liiat,  if  he  could  Imt  got  clear  of  them,  he 
should  do  well  enough.  But,  before  they  departed  from  him,  God 
smote  him  with  diseases.  If  veiigeaiue  pursue  men,  the  end  of 
one  trouble  will  but  he  the  beginning  of  another. 

3.  His  own  servants  conspired  against  him.  Perhaps  he  began 
to  hope  bis  disease  would  he  cured,  he  was  but  a  middle-aged 
man,  and  might  recover  it;  but  he  that  Cometh  tip  out  of  the  pit, 
shall /nil  into  the  sjiare;  when  he  thought  he  should  escape  death 
by  sickness,  he  met  it  by  the  sword  ;  they  slew  him  in  his  bed, 
for  tlie  blood  of  the  sons  of  Jehoiada;  by  which  it  should  seem 
that  he  did  not  only  slay  Zechariah,  but  others  of  the  sons  of 
Jehoiada  for  ids  sake.  Perhaps,  they  that  alew  him  intended  to 
take  vengeance  for  that  blood;  this,  however,  was  what  God 
intended,  in  permitting  them  to  do  it.  Those  that  drink  the 
blood  of  the  saints  shall  have  tiicir  own  blood  given  tliem  to 
drink,  for  they  are  wortliy.  The  regicides  are  here  named, 
(y.  26.)  and  it  is  observable  that  the  mothers  of  them  both  were 
foreigners,  one  an  Amnionitess,  and  the  other  a  Moabitess.  The 
idolatrous  kings,  it  is  likely,  coimtenanced  those  marriages  which 
the  law  prohibited  for  the  prevention  of  idolatry;  and  see  how 
they  resulted  in  their  own  deslruclion. 

4.  His  people  would  not  bury  him  in  the  sepulchres  of  the  kings, 
because  he  had  stained  his  honour  by  his  mal-administration. 
Let  him  not  be  written  with  the  ric/hteous,  Ps.69. 28.  These 
judgments  are  called  the  burthens  laid  iipon  him,  (i;.27.)  for  the 
wrath  of  God  is  a  heavy  burthen,  too  heavy  for  any  man  to  bear. 
Or,  it  may  be  meant  of  thrcatenings  denounced  against  him  bv 
the  prophets,  for  those  are  called  burthens;  usually  God  sets  some 
special  marks  of  his  displeasure  upon  apostates,  in  this  life,  for 
warning  to  all  to  remember  Lot's  wife. 


CHAP.  XXV. 

Atnnzinh^s  rei^n  is  recorded  in  this  chapter ;  none  of  the  tvorst,  and  yet  far  from 
f^ootl.  Most  of  the  passages  in  this  chapter  tve  had  before  mure  briefly  related, 
2  Iviiii^s,  14.  Here  wefind  Amaziah,  I.  A  just  rcvensier  of  his  father^  s  death, 
t'.  1 .  .  4.  //.  An  obedient  observer  of  the  command  of  God,  r.  5 . .  1  0.  ///.  A 
cruel  cunqueror  of  the  Edomites,  ».  1 1 . .  1 3.  IV.  A  foolish  worshipper  of  the 
fods  of  Edom,  and  impatient  of  reproof  for  it,  r.  14.  .16.  Y.  Rashly  chat- 
Iniiiin;^  the  hin^  of  Israel,  and  stnarting  for  his  rasliness,  v,  17.  .24.  And, 
lastly,  ending  his  days  ingloriously,  c. 26.  .28. 

1.  A  MAZIAH  icas  twenty  and  five  years  old 
_Z~X.  ic/ien  he  began  to  reign,  and  he  reigned 
twenty  and  nine  years  in  Jerusalem.  And  his  mo- 
ther's name  lias  Jehoaddan  of  Jeriisalein.  2.  And 
he  did  that  which  was  right  in  the  sight  of  the 
Lord,  but  not  with  a  perfect  heart.  3.  Now  it 
came  it  to  pass,  when  the  kingdom  was  established  to 
him,  that  he  slew  his  servants  that  had  killed  the 
king  his  father.  4.  But  he  slew  not  their  children, 
but  did  as  it  is  written  in  the  law  in  the  book  of 
Moses,  where  the  Lord  commanded,  saying.  The 
fathers  shall  not  die  for  the  children,  neither  shall 
the  children  die  for  tiie  fathers,  but  every  man 
shall  die  for  his  own  sin.  5.  Moreover  Amaziah 
gathered  Judah  together,  and  made  them  captains 
over  thousands,  and  captains  over  hundreds, 
according  to  the  houses  of  their  fathers,  through- 
out all  Judah  and  Benjamin :  and  he  numbered 
them  from  twenty  years  old  and  above,  and  found 
them  three  hundred  thousand  choice  men,  ahle  to 
go  forth  to  war,  that  could  handle  spear  and  shield. 
C.  He  hired  also  an  hundred  thousand  mighty  men 
of  valour  out  of  Israel  for  an  Imndred  talents  of 


H  CHRONICLES,  XXIV.  XXV.         A maziah's  Reign  and  Victories. 

silver.     7.  But  there  came  a  man  of  God  to  him, 


saying,  O  king,  let  not  the  army  of  Israel  go  with 
tliee;  for  the  Lord  is  not  with  Israel,  to  wit, 
with  all  the  children  of  Epliraim.  8.  But  if  thou 
wilt  go,  do  it,  be  strong  for  the  battle:  God  shall 
make  thee  fall  before  the  enemy:  foi  God  hath 
power  to  help,  and  to  cast  down.  9.  And  Amaziah 
said  to  the  man  of  God,  But  what  shall  we  do  for 
the  hundred  talents  which  I  have  given  to  the 
army  of  Israel?  And  the  man  of  God  answered. 
The  Lo«d  is  able  to  give  thee  much  more  than 
this.  10  Then  Amaziah  separated  them,  to  wit, 
the  army  that  was  come  to  him  out  of  Epliraim, 
to  go  home  again :  wherefore  their  anger  was 
greatly  kindled  against  Judah,  and  they  returned 
home  in  great  anger.  11.  And  Amaziah  strength- 
ened himself,  and  led  forth  his  people,  and  went 
to  the  valley  of  salt,  and  smote  of  the  children  of 
Seir  ten  thousand.  12.  And  other  ten  thousand 
left  alive  did  the  chihiren  of  Judah  carry  away 
captive,  and  brought  them  unto  the  top  of  the 
rock,  and  cast  them  down  from  the  top  of  the  rock, 
that  tiiey  were  broken  all  in  pieces.  13.  But  llie 
soldiers  of  the  army  which  Amaziah  sent  back, 
that  they  should  not  go  with  him  to  battle,  fell 
upon  the  cities  of  Judali,  from  Samaria,  even  unto 
Beth-horon,  and  smote  three  thousand  of  them, 
and  took  much  spoil. 

Here  is, 

I.  The  general  character  of  Amaziah,  He  did  that  which  was 
right  in  the  eyes  of  the  Lord,  worshipped  the  true  God,  kept  the 
temple-service  a-going,  and  countenanced  religion  in  his  kingdom  ; 
but  he  did  not  do  it  with  a  perfect  heart,  {v. 2.)  that  is,  he  was 
not  a  man  of  serious  piety  or  devotion  himself,  nor  had  he  any  zeal 
for  the  exercises  of  religion.  He  was  no  enemy  to  it,  but  a  cool 
and  indifferent  friend.  Such  is  the  character  of  too  many  in  this 
Laodicean  age:  they  do  that  which  is  good,  but  ntit  with  the 
heart,  not  with  a  perfect  heart. 

n.  A  necessary  piece  of  justice  which  he  did  upon  the  traitors 
that  murdered  his  father  ;  he  put  them  to  death,  i'.  3.  Though 
we  should  suppose  they  intended  to  avenge  on  their  king  the  death 
of  the  prophet,  as  was  intimated,  c/t.24.25.  yet  that  would  by 
no  means  justify  their  wickedness;  for  the;/  were  not  the  avengers, 
but  presumptuously  took  God's  work  out  of  his  hands.  And  there- 
fore Amaziah  did  what  became  him,  in  calling  them  to  an  account 
for  it ;  but  kept  within  the  rule  of  that  law  which  forbade  the 
putting  of  the  children  to  death  for  the  parents'  sin,  «.4. 

HL  An  expedition  of  his  against  the  Edomites,  who,  some  time 
ago,  had  revolted  from  under  the  dominion  of  Judah,  to  which  he 
attempted  to  reduce  them.     Observe, 

1.  The  great  preparation  he  made  for  this  expedition.  (1.)  He 
mustered  his  own  forces,  and  marshalled  them,  {v.  6.)  and  found 
Judah  and  Benjamin  in  all  but  300,000  men,  that  were  fit  foi' 
war,  whereas,  in  Jehoshaphat's  time,  50  or  CO  years  before,  they 
were  four  times  as  many;  sin  weakens  a  people,  diminishes  them, 
dispirits  them,  and  lessens  their  number  and  figure.  (2.)  He 
hired  auxiliary  troops  out  of  the  kingdom  of  Israel,  v.  6.  Finding 
his  own  kingdom  defective  in  men,  he  thought  to  make  it  up  with 
his  money,  and  therefore  took  into  his  pay  100,000  Israelites.  If 
he  had  advised  with  any  of  his  prophets  before  he  did  this,  or 
had  but  considered  how  little  any  of  bis  ancestors  got  by  Iheir 
alliances  with  Israel,  he  would  not  have  this  to  undo  again.  But 
rashness  makes  work  for  repentance. 


Before  Christ  826. 


11  CIIItOIVlCLES,  XXV. 


Amaziah's  Itloluliv. 


2.  The  command  which  God  sent  him,  by  a  prophet,  to  dismiss 
out  of  his  service  the  forces  of  Israel,  c.  7, 8.  He  would  not  have 
hin!  call  in  any  assistance  at  all,  it  looiied  liive  distrust  of  God  ;  if 
he  made  sure  of  iiis  presence,  the  army  he  had  of  his  own  was 
sufficient;  but,  particularly,  he  must  not  take  in  their  assistance, 
for  the  Lord  is  not  with  the  children  of  Ephraim,  becavse  they  are 
not  with  him,  hut  worship  the  calves.  This  was  a  good  reason  why 
he  should  not  make  use  of  them,  because  he  could  not  depcml 
upon  them  to  do  him  anv  service.  What  good  could  be  expected 
from  them  that  had  not  God  with  them,  nor  his  blessing  upon 
their  undertakings?  It  is  comfortable  to  employ  those  who,  we 
have  reason  to  hope,  have  an  interest  in  heaven  ;  and  dangerous 
to  associate  with  those  from  whom  the  L«rd  is  departed.  The  pro- 
phet assured  him,  that,  if  he  persisted  in  his  resolution  to  take  these 
idolatrous  apostate  Israelites  with  him,  in  hopes  thereby  to  make 
himself  strong  for  the  battle,  it  was  at  his  peril,  they  would  prove 
a  dead  weight  to  his  army,  would  sink  and  betray  it;  "  God  shall 
make  thee  fall  before  the  enemy,  and  these  Israelites  will  be  the 
ruin  of  thy  cause;  for  God  has  power  to  help  thee  without  them, 
and  to  cast  thee  down,  though  thou  hast  them  with  thee." 

3.  The  objection  which  Amaziah  made  against  this  command, 
and  the  satisfactory  answer  which  the  prophet  gave  to  that 
objection,  i-.  9.  The  king  had  remitted  100  talents  to  the  men  of 
Israel  for  advance-monev.  "  Now,"  says  he,  "  if  I  send  them 
back,  I  shall  lose  that;  but  what  shall  we  do  for  the  hundred 
talents?"  This  is  an  objection  men  often  make  against  their  duty, 
they  are  afraid  of  losing  by  it.  "  Regard  not  that,"  says  the 
prophet,  "the  Lord  is  able  to  giee  thcemxich  more  than  this;  and, 
thou  mavest  depend  upon  it,  he  will  not  see  thee  lose  by  him. 
What  is  one  hundred  talents  between  thee  and  him  ?  He  has  ways 
enough  to  make  up  the  loss  to  thee:  it  is  below  thee  to  speak  of 
it."  Note,  A  firm  belief  of  God's  all-sufficiency  to  bear  us  out  in 
our  duly,  and  to  isinke  up  all  the  loss  and  damage  we  sustain  in 
his  service  abundantly  to  our  advantage,  will  make  his  yoke  very 
ensy,  and  his  burthen  very  light.  What  is  it  to  trust  in  God,  but 
to  be  H  iiling  to  venture  the  loss  of  any  thing  for  him,  in  confidence 
of  the  goodness  of  the  security  he  gives  us  that  we  shall  nut  hise 
by  him,  but  that  it  shall  be  made  up  to  us  in  kind  or  kindnes:;. 
When  we  grudge  to  part  with  any  thing  for  God  and  our  icligion, 
this  should  satisfy  us,  that  God  is  able  to  give  us  much  more  than 
this.  He  is  just,  and  he  is  good,  and  he  is  solvent.  The  king 
lost  TOO  talents  bv  his  obedience;  and  we  find  just  that  sum 
given  to  his  grandson  Jotham  as  a  present:  (c/i.  27.  5.)  then  the 
principal  was  repaid  ;  and,  fur  interest,  10,000  measures  of  wheat, 
and  as  many  of  barley. 

4.  His  obedience  to  the  cuniniaud  of  God,  which  is  upon  record, 
to  his  honour.  He  would  ralhrr  lose  his  money,  di5ot)lige  his 
allies,  and  dismiss  a  fourth  jiarl  of  his  army  just  as  they  were 
goine:  to  take  the  field,  than  offend  God.  He  separated  the  army 
of  Ephraim,  to  r/o  home  afiain,  v.  10.  And  they  went  home  in 
great  anger,  taking  it  as  a  great  affront  thus  to  be  made  fools  of, 
and  to  be  cashiered  as  men  not  fit  to  be  employed,  and  being, 
perhaps,  disappointed  of  the  advantnies  thev  promised  themselves 
in  spoil  and  plunder,  by  joining  with  .ludah  against  Edom.  Men 
are  apt  to  resent  that  which  touches  tbein  in  their  profit  or  rejui- 
tation,  though  it  frees  them  from  troulilc. 

5.  His  triumphs  over  the  Edumilcs,  i-.ll,  12.  He  left  dead 
upon  the  spot,  in  the  field  of  battle,  10,000  men  ;  10,000  more  he 
took  prisoners,  and  barbarously  killed  them  all,  by  throwina;  them 
down  some  steep  and  craggy  precipice.  What  provocation  he  had 
to  exercise  this  cruelty  toward  them,  we  are  not  told;  but  it  was 
certainly  very  severe. 

6.  The  mischief  which  the  disbanded  soldiers  of  Israel  did  to  the 
cities  of  Judah,  either  in  their  return  or  soon  after,  d.  13.  They 
took  it  so  ill  to  be  sent  home,  that,  if  they  might  not  go  to  share 
with  Judah  in  the  spoil  of  Edum,  thev  would  make  a  prey  of 
Jurlah.  Several  cities  that  lay  upon  llie  borders  they  plundered, 
and  killed  3000  men  that  made  resistance.  But  why  sliould  God 
suffer  this  to  be  done  ?  Was  it  not  in  obedience  to  him  that  they 
were   sent  home;  and  yet  shall  the  country   thus  suffer    by  it? 


Surely  God's  way  is  in  the  sea!  Did  not  the  prophet  say  thai 
(jud  was  ".lot  with  the  cliildren  of  Ephraim,  and  yet  they  are  suf. 
fered  to  prevail  against  Judah?  Doubtless,  God  intended  herehj 
to  chastise  those  cities  of  Judah  for  their  idolatries,  which  werj 
found  most  in  those  parts  that  lay  next  to  Israel.  The  men  of  Israel 
had  corrupted  them,  and  now  they  were  made  a  plague  to  them: 
Satan  both  tempts  and  torments. 

14.  Now  it  came  to  pass,  after  that  Amaziah 
was  come  from  the  slaughter  of  the  Edomites, 
that  he  brought  the  gods  of  the  children  of  Seir, 
and  sel  them  up  to  be  his  gods,  and  bowed  down 
himself  before  them,  and  burned  incense  unto  them. 
15.  Wiierefore  the  anger  of  the  Lord  was  kindled 
against  Amaziah,  and  he  sent  unto  him  a  prophet, 
which  said  unto  him,  Why  hast  thou  sought  after 
tlie  gods  of  the  people,  which  could  not  deliver 
their  own  people  out  of  thine  hand?  16.  And  it 
came  to  pass,  as  he  talked  with  him,  that  the  king 
said  unto  him,  Art  thou  made  of  the  king's  counsel? 
forbear;  why  shouldest  thou  be  smitteo  ?  Then  the 
prophet  forbare,  and  said,  I  know  that  God  hath 
determined  to  destroy  thee,  because  thou  hast  done 
this,  and  hast  not  hearkened  unto  my  counsel. 

Here  is,  1.  The  revolt  of  Amaziah  from  the  God  of  Israel  to  the 
gods  of  the  Edomites.  Egregious  folly  !  Ahaz  worshipped  the 
gods  of  those  that  had  conquered  him;  he  had  some  little  colour 
fur  that,  c/i. 28. 23.  But  to  worship  the  gods  of  those  whom  he 
had  conquered,  who  could  not  protect  their  own  worshippers,  was 
the  greatest  absurdity  that  could  be.  What  did  he  see  in  the  gods 
of  the  children  of  Seir,  that  could  tempt  him  to  set  them  up  for 
Ids  f/ods,  and  boiv  doivn  himself  before  them?  d.14.  If  he  had 
cast  the  idols  down  from  the  rock,  and  broken  them  to  pieces, 
instead  of  the  prisoners,  he  had  discovered  more  of  the  piety,  as 
well  as  more  of  the  pity,  of  an  Israelite:  but,  perhaps,  for  that 
barbarous  inhumanity  he  was  given  up  to  this  ridiculous  idolatry. 

2.  The  reproof  which  God  sent  to  him,  by  a  prophet,  for  this 
sin.  The  anger  of  the  Lord  was  kindled  against  him,  and  justly ; 
yet  before  he  sent  to  destroy  him,  he  sent  to  convince  and  reclaim 
him,  and  so  to  prevent  his  destruction.  The  prophet  reasoned  with 
him  very  fairly,  and  very  mildly;  Why  hast  thousovght  the  favour 
of  those  go  Is  lehich  could  not  deliver  their  own  people?  v.  15.  If 
men  woukS  but  duly  consider  the  inability  of  all  those  things  to 
help  them,  which  tliey  have  recourse  to  when  they  forsake  God, 
they  would  not  be  such  enemies  to  themselves. 

3.  The  check  he  gave  to  the  rejirover,  v.  16.  He  could  say 
nothing  in  excuse  of  his  own  folly;  the  reproof  was  loo  ju^t  to  he 
answered;  but  he  fell  into  a  passion  with  ll'.e  reprover;  (l.)He 
taunted  him  as  saucy,  and  impertinent,  ai'.d  meddling  with  that 
which  did  not  belong  to  him  ;  Art  tliou  made  of  the  king's  counsel! 
Could  not  a  n)an  speak  reason  to  him,  but  he  must  be  upbraided 
as  usurping  the  place  of  a  privy-counsellor?  But,  as  a  prophet,  he 
really  was  made  of  the  king's  counsel  by  the  King  of  kings,  in 
duty  to  whom,  the  king  was  bound  not  only  to  hear,  but  to  ask 
and  take,  his  counsel.  (2.)  He  silenced  him:  bade  him  forbear, 
and  say  not  a  word  more  to  him.  He  said  to  the  seer,  See  not, 
Isa.  30. 10.  Men  would  gladly  have  their  prophets  thus  under 
their  girdles,  as  we  say,  to  speak  just  when  and  what  they  would 
have  them  speak,  and  not  othei'wise.  ( 3.)  He  threatened  hin), 
"Why  shouldest  thou  be  smitten  ?  It  is  at  thy  peril,  if  thou  savest  a 
word  more  of  this  matter. "  He  seems  to  remind  him  of  Zechanah'si 
fate  iu  the  last  reign,  who  was  put  to  death  for  making  bold  with 
the  king;  and  bids  him  take  warning  by  him.  Tnus  he  justifies 
the  killing  of  that  prophet  by  menacing  this,  and  so,  in  effect, 
makes  himself  guilty  of  the  blood  of  both.     The  prophet  whf 


Before  Christ  825. 


II  CHROISICLKS,  XXV.  XXVI. 


The  Death  of  .Amuzian. 


had  ordered  him  lo  send  back  ihe  army  of  Israel,  lliough  lie  coii- 
Iradicled  liis  politics,  and  lost  him  100  talents,  yet  he  hearkened 
to,  and  was  ruled  bv,  v.  10.  But  this  prophet,  who  dissinuled  him 
from  worshippiiia:  the  gods  of  the  Edoiuiles,  he  ran  ii()on  with  an 
unaccountable  rage  ;  which  must  be  attributed  to  the  witchcraft 
of  idolatry.  He  was  easily  persuaded  to  part  with  his  talents  of 
silver,  but  by  no  means  with  his  gods  of  silver. 

4.  The  doom  wiiich  the  prophet  passed  upon  him  for  this.  He 
had  more  to  say  to  him  byway  of  instruction  and  advice;  but, 
finding  him  obstinate  in  his  iniquity,  he  forbare.  He  \s  joined  to 
idols;  let  him  alone,  Hos.  4.  17.  Miserable  is  the  condition  of 
that  man  with  whom  the  blessed  Spirit,  by  ministers  and  con- 
science,/oricars  to  s^jiue.  Gen.  6.  3.  And  both  the  reprovers 
in  the  gale,  and  that  in  the  bosom,  if  long  brow-beaten  and 
baffled,  will,  at  length,  forbear;  so  I  gave  them  tip  to  their  own 
hearts'  lusts.  The  secure  sinner,  perhaps,  values  himself  upon  it 
as  a  noble  and  happy  achievement  to  have  silenced  his  reprovers 
and  monitors,  and  to  get  clear  of  them;  but  what  comes  of  it?  / 
knoit)  that  God  has  determined  to  destrotj  thre;  it  is  a  plain 
indication  that  thou  art  marked  for  ruin,  that  thou  hast  done  this, 
and  hast  not  hearkened  to  my  counsel.  They  that  are  deaf  to 
reproof  are  ripening  apace  for  destruction,  Prov.  29.  1. 

17.  Then  Aiiiaziah  king-  of  Judah  took  advice, 
and  .sent  to  Joash,  the  son  of  Jehoahaz,  the  son  of 
Jehu,  kins:  of  Israel,  saying,  Come,  let  us  see  one 
another  in  the  face.  18.  And  Joasii  kini:;  of  Isiael 
Kent  to  Amaziah  king  of  Judah,  saying.  The  tiiistle 
that  was  in  Lebanon  sent  to  the  cedar  that  iras  in 
Lebanon,  saying.  Give  thy  daughter  to  my  son  to 
wife :  and  there  passed  by  a  wild  beast  that  icas 
in  Lebanon,  and  trodedown  the  thistle.  19.  Tiiou 
sayest,  Lo,  thou  hast  smitten  the  Edomites;  and 
thine  heart  lifteth  thee  up  to  boast:  abide  now  at 
home;  why  shouldest  thou  meddle  to  thine  hurt, 
that  thou  shonldest  fall,  even  thou,  and  Jndah  with 
thee?  20.  But  Amaziah  would  not  iiear;  for  it 
came  of  God,  that  he  miglit  deliver  them  into  the 
hand  of  their  enemies,  because  they  sought  after 
the  gods  of  Edotn.  21.  So  Joash  the  king  of 
Israel  went  up;  and  they  saw  one  anotiier  in  the 
face,  both  he  and  Amaziah  king  of  Judah,  at 
Betii-shemesI),  which  belongeth  to  Jndaii.  22.  And 
Judaii  was  put  to  the  worse  before  Israel,  and 
tliey  fled  every  man  to  his  tent.  23.  2\\\d  Joash 
the  king  of  Israel  took  Amaziah  king  of  Judah, 
the  son  of  Joash,  the  son  of  Jehoahaz,  at  Beth- 
shemesh,  and  brought  him  to  Jerusalem,  and 
brake  down  the  wall  of  Jerusalem  from  the  gate 
of  Epliraim  to  the  corner-gate,  four  hundred 
cubits.  24.  And  he  took  all  the  gold  and  the 
silver,  and  all  the  vessels  that  were  found  in  the 
house  of  God  with  Obed-edom,  and  the  treasures 
of  the  king's  house,  the  hostages  also,  and  returned 
lo  Samaria.  25.  And  Amaziaii  the  son  of  Joash 
king  of  Judah  lived  after  the  deatli  of  Joash  son 
Jehoahaz  king  of  Israel  fifteen  years.  26.  Now 
the  rest  of  the  acts  of  Amaziah,  first  and  last, 
behold,  are  they  not  written  in  tiie  book  of  the 
kings   of  Judah  and   Israel  ?      27.  Now  after  the 

time  that  Amaziah  did  turn  away  from  following 
VOL.  11.  37 


the  Lord,  they  made  a  conspnacy  against  him 
in  Jerusalem  ;  and  he  fled  to  Lachish  :  but  they 
sent  to  Lachish  after  him,  and  slew  him  there. 
28.  And  they  brought  him  upon  norses,  and  buried 
him  with  his  fathers  in  the  city  of  Judah. 

We  have  here  this  degenerate  prince  mortified  by  his  neigh- 
bour, and  murdered  by  his  own  subjects. 

1.  Never  was  proud  prince  more  thoroughly  mortified  than 
Amaziah  was  by  Joash  king  of  Israel.  This  part  of  the  story  was 
as  fully  related,  2  Kinjs,  14. 8,  &c.  as  it  is  here — The  foolish 
challenge  which  Amaziah  sent  to  Joash,  (u.  17.)  his  haughty 
scornful  answer  to  it,  (v.  18.)  with  the  friendly  advice  he  gave 
him  to  sit  still  and  know  when  he  was  well  off,  (u.  19.)  his  wilful 
persisting  in  bis  cliallcnge,  (i'.20,  21.)  the  defeat  that  was  given 
him,  (y.  22.)  and  the  calamity  he  brought  upon  himself  and  his 
city  thereby,  tJ.23,  24.  Now  this  story  verifies  two  of  Solo- 
mon's proverbs  ;  (1.)  That  a  man's  jnide  will  bring  him  low; 
(Prov.  29.  23.)  it  goes  before  his  deslruclion,  not  only  procures  it 
meritoriously,  but  is  often  the  immediate  occasion  of  it.  He  that 
exalteth  himself  shall  be  abased.  (2.)  That  he  that  goes  forth 
hastily  to  strive,  will,  probably,  not  know  ivhat  to  do  in  the  end 
thereof,  when  his  neiyhbotir  has  put  him  to  shame,  Prov.  25.  8. 
He  that  is  fond  of  contention,  may  have  enough  of  it,  sooner  than 
he  thinks  of. 

But  there  are  two  passages  in  this  story,  which  we  had  not 
before  in  the  Kings.  [1.]  That  Amaziah  took  advice,  before  he 
challenged  the  king  of  Israel,  v.\l.  But  of  whom?  Not  of  the 
prophet,  he  was  not  made  of  the  king's  counsel;  but  of  his  states- 
men that  would  flatter  him,  and  bid  him  go  up  and  prosper.  It 
is  good  to  take  advice,  but  then  it  nmst  be  of  those  that  are  fit  to 
advise  us.  Those  that  will  not  take  advice  from  the  word  of  God, 
which  would  guide  them  aright,  wi  I  justly  be  left  lo  the  bad 
advice  of  those  that  will  counsel  them  to  their  destruction.  Let 
those  be  made  fools,  that  will  not  be  made  wise.  [2.]  Amaziah'* 
imprudence  is  here  made  the  punishment  of  his  impiety,  w.  20. 
It  was  of  the  Lord ;  he  left  him  to  himself  to  act  thus  foolishly, 
that  he  and  his  people  might  be  delivered  into  the  hands  of  their 
enemies,  because  they  had  forsaken  God,  and  sought  after  the  godt 
of  Edom.  They  that  will  not  be  persuaded  to  do  well  for  their 
souls,  will  justly  be  given  up  to  their  own  counsels,  to  do  ill  for 
themselves,  even  in  their  outward  affairs. 

2.  Never  was  poor  prince  more  violently  pursued  by  his  own 
subjects ; /rom  the  <2/ne  that  he  departed  from  the  Lord,  (so  it 
may  be  read,  i;.27.)  the  hearts  of  his  subjects  departed  from  him, 
and  they  began  to  form  a  design  against  him  in  Jerusalem.  It  is 
probable  that  they  were  exasperated  against  him  more  for  his 
rash  engaging  in  a  war  against  Israel,  than  for  his  worshipping  the 
gods  of  Edom.  But,  at  length,  the  ferment  grew  so  high,  and  he 
perceived  the  |)lot  to  be  laid  so  deep,  that  he  thought  fit  to  quit 
his  royal  city,  and  flee  to  Lachish,  eitlier  as  a  private  place  where 
he  might  be  hid,  or  as  a  strong  place  where  he  might  be  guarded  ; 
but  they  sent  after  him  thither,  and  slew  hira  there.  By  this  it 
seems  to  have  been  dmie  deliberately,  and  to  have  been  the  act, 
not  of  a  disgusted  servant  or  two,  but  of  a  considerable  body  that 
durst  avow  it.  How  unrighteous  soever  they  were  herein,  God 
was  righteous. 

CHAP.  XXVI. 

This  chapter  gives  us  an  account  of  the  reign  of  Uzziah,  (Azariah  he  was 
called  in  the  Kings,)  more  Julty  than  toe  had  it  before;  though  it  was 
long,  and  in  some  respects  iUustrinut,  yet  it  was  very  briefly  related, 
2  Kings,  14.21. — 15. 1,  ^c.  Here  is,  I.  His  good  character  in  general, 
V.  1..5.  //.  His  great  prosfierily  in  Itis  u>ars,  his  buildings,  and  all  Ihl 
affair*  of  his  kingdom,  r.C.lS.  III.  His  presumption  in  invadinfi 
the  priests'  office,  for  which  he  was  struck  with  a  leprosy,  and  confined  by 
it,  (ti.  16.  .21.)cren  <i) /ii»  d«a<A,  t).  22, 23. 

1.  nSHHEN  all  the  people  of  Judah  took  Uzziah, 
X     who  was  sixteen  years  old,  and  made  Iiiia 


llefore  Clirisl  800. 


11  CHRONICLES,  XXVI. 


Uzzialfs  Prosperity. 


kins?  ill  the  room  of  his  fatliei-  Aniaziah.  2.  He 
Imilt  Elotli,  and  restored  it  to  Judali,  after  that 
Hie  king  slept  with  his  fathers.  3.  Si.vteen  years 
old  iras  Uzziali  when  he  began  to  reign,  and  he 
reigned  fifty  and  two  years  in  Jerusalem.  His 
n>otlier's  name  alao  7vas  Jecoliah  of  Jerusalem. 
•:».  And  he  did  that  which  rras  right  in  the  sight  of 
(lie  Lord,  according  to  all  that  his  fatlier  Amaziah 
did.  5.  And  he  sought  God  in  the  days  of  Zecha- 
riah,  who  had  understanding  in  the  visions  of  God : 
and  as  long  as  he  sought  the  Lord,  God  made 
iiim  to  prosper.  6.  And  he  went  forth  and  warred 
against  the  Philistines,  and  brake  down  the  wall 
of  Gath,  and  llie  wall  of  Jabneh,  and  the  wall  of 
Asiidod,  and  built  cities  about  Ashdod,  and 
among  the  Philistines.  7.  And  God  helped  him 
against  the  Piulistines,  and  against  the  Arabians 
that  dwelt  in  Gur-baal,  and  the  Meluinims.  8.  And 
Ihe  Ammonites  gave  gifts  to  Uzziah  :  and  his 
name  spread  abroad  even  to  the  entering  in  of 
Egypt;  for  he  strengthened  //nHse//" exceedingly, 
y.  Moreover  IJzziab  built  towers  in  Jerusalem  at 
Ihe  corner-gate,  and  at  the  valley-gate,  anti  at  the 
Inrning  of  the  icall,  and  fortified  them.  10.  Also 
lie  built  towers  in  the  desert,  and  digged  many 
wells:  for  he  bad  much  cattle,  bolii  in  Uie  low- 
coimtry  and  in  the  plains  :  husbandmen  nlso,  and 
vine-dressers  in  the  ni(;untains.  and  m  Carmel  : 
!or  he  loved  husbandry.  11.  Moreover  Uzziah 
had  an  host  of  fighting  men,  that  went  out  to  war 
i)y  bands,  according  to  the  nmnl)er  of  tlieir  accoinil 
hv  Ihe  hand  of  Jeiel  the  srril)e,  and  Mnaseiah  the 
ndtM'  under  the  hand  of  H:iiiani:il),  one  of  the 
kiny;'s  captains.  12.  The  whole  number  o 
chief  of  the  fathers  of  the  mighty  men  of  valour 
irere  two  thousand  and  six  hundred.  13.  Ami 
?Mider   their  hand    was  an    armv,    three   hundred 


whdm  his  granclfalhor  Joash  sfew.  tie  was  one  that  had  under- 
ilandinr;  in  the  visions  of  Gud;  eillier  the  visions  which  he 
hiiiiself  wiis  favoured  with,  or  the  visio.ns  of  the  preceding  pro- 
pheis.  He  was  well-versed  in  prophccv,  anil  conversed  uiiirh 
with  the  upper  world,  was  an  intelligent,  devout,  good  man;  and, 
it  seems,  had  great  influence  with  Uzziah.  Hapiry  are  the  great 
men  who  have  such  about  them,  and  are  willing  to  l)e  advised  by 
them;  hut  uuhap|)v  those  who  seek  God  only  while  they  have 
such  with  them,  and  have  not  a  principle  in  themselves  to  hear 
them  out  to  the  end. 

II.  His  jirosperity.  In  general,  an  lonij  as  he  sought  the  Lord, 
and  minile<l  religion,  God  made  him  tn  prosper.  Note,  >.  Those 
only  prosper  w  honi  God  makes  to  prosper;  for  prosperity  is  his 
gift.  2.  Religion  and  piety  are  friendly  to  outward  prosiwrity. 
ftlany  have  found  and  owned  this,  that  as  long  as  they  sought  the 
Lord',  and  kept  close  to  their  duty,  they  ])rospereil ;  hut  since 
they  forsook  God,  every  thing  has  gone  cross. 

Here  are  seieral  particular  instances  of  his  prospcrify. 

(1.)  His  success  in  his  wars.  God  helped  him,  (i'.  7.)  aiv\  then 
he  triumphed  over  the  Philistines,  those  old  enemies  of  God's 
people,  demolished  the  fortifications  of  their  cities,  and  put  gar- 
risons of  his  own  among  them,  v.G.  He  obliged  the  Annuoniles 
to  pay  him  tribute,  v.  8.  He  made  all  quiet  about  him,  and 
kept  them  in  awe. 

(2.)  The  greatness  of  his  fame  and  reputation.  His  name 
was  celebrated  throughout  all  the  neighbourip";  countries,  (r.  8.) 
and  it  was  a  good  name,  a  name  for  good  things  with  God  and 
good  people.  This  is  true  fame,  and  makes  a  man  truly  honour- 
able. 

(3.)  His  buildings.  While  he  acted  offensively  abroad,  he  did 
not  neglect  the  defence  of  his  kingdom  at  home,  but  iinilt  loicert 
in  Jerusalem,  and  fortified  them,  v. 9.  Much  of  the  wall  of 
Jerusalem  was,  in  his  father's  time,  broken  down,  parlicularlv  at 
///(■  corner-gate ;  (c/i.25.23.)  probably  his  father  bad  repaired  it, 
I'ut  be,  to  prevent  the  like  mischief  for  the  future,  fortified  it, 
I  ai;(l  Iniilt  a  toner  at  the  corner-gate.  But  his  best  foilificalion  of 
Jerusalem  was  his  close  adherence  to  the  worship  of  God,  which 
if  liis  father  had  not  forsaken,  Ihe  wall  of  Jerus;ilein  had  not  been 
broken  down.  While  he  fortified  the  city,  he  did  not  forget  Ihe 
coiuitry,  but  built  towers  in  the  desert  too,  (u.  10.)  to  protect  the 
c<iuulry  people  from  the  inroads  of  the  plunderers,  bands  of  which 
i|      tMometiuies  alarmed  lliem  and  plundered  them,  as  cA.21.16. 

(4.)  His  husbandry.  He  dealt  much  hi  cattle  and  corn, 
enlplo^ed  many  hands,  and  got  much  wealth  hv  it,  for  he  took  a 
)>leasure  in  it  ;  he  lorcd  husbandry,  (v.  10.)  and,  probahlv,  did 
himself  inspect  his  affairs  in   the  country,  which  was  no  dispa- 


ihousand  and    seven  thousand  and    five   hundred, ,  ■'•''§'^''1*^"'  ^°  ''""'  '*"'  ''"  at'vantage,  as  it  encouraged  industry 

lli;it    made   war  with  mighty   power,  to   help  the' 

kitig   against  the  enemy.       14.  And    Uzziah   pre 

pared    for  them    throughout  all  the   host   shields, 

and    spears,   and   helmets,  and   harbergeons,    and 

l)ows,  and  slings  to  cast  stones.     15.  And  be  made 

in  Jerusalem   engines,   invented   by  cunning  men, 

to   be  on  the  towers  and   upon  the  bulwarks,  to 

shoot  arrows  and  great  stones  withal.      And  his 

name  spread   far  abroad  ;   for  he  was  marvellou.sly 

helped,  till  he  was  strong. 


We  have  heie  an  account  of  two  things  concerning  Uzziah  : 
1.  His  piety.  In  this  he  was  not  very  eminent  or  zealous  ;  yet 
he  did  that  which  was  right  in  the  sight  of  the  Lord;  he  kept 
up  Ihe  pure  worship  of  Ihe  true  (iod,  as  his  father  did,  and  herein 
bitter  thin  his  father — that  we  have  no  reason  to  Ihiidv  he  ever 
worshipped  idols  as  his  fiilher  did,  no  not  In  bis  jailer  flays,  when 
'tis   heart    rras  lifted  vp.      It  is  said,  (f.  .>.)  lie  sought  God  in  tlip 


among  fiis  sidijects.      It  is  an  honour  to  Ihe  husbandman's  calling 
that  one  of  the  most  illustrious  princes  of  the   house  of  David  fol- 
lowed  it  and  loved  it.      He  was  none  of  those  that  delight  in  war, 
nor  did  be  adtlict  himself  to  sport  and  pleasure,   but  delighted  in 
the  innocent  and  quiet  employments  of  the  husbandman. 

(5.)  His  standing  armies.  He  had,  as  it  should  seem,  two 
military  establishments.  [1.]  A  host  of  fighting  men  that  were  to 
make  excursions  abroad,  they  went  nut  to  war  by  bands,  v.  W, 
They  fetched  in  spoil  from  the  neighbouring  countries  by  way  of 
reprisal  for  the  depredations  they  had  so  often  made  upon  Judah. 
[2.]  Another  army  ior  guards  and  garriscits,  that  were  ready  to 
defend  Ihe  country  in  case  it  slkould  be  invaded,  r.  12,  13.  So 
great  were  their  number  and  valour,  that  they  7nadc  war  with 
mighty  power;  no  enemy  durst  face  Ihem,  or,  at  least,  could  stand 
before  them.  Men  unarmed  can  do  little  in  war;  Uzziah  theie- 
f<ire  furnished  himself  with  a.  great  armory,  whence  his  soldiers 
were  supplied  with  arms  offensive  and  defensive,  (i!.  14.)  spears, 
bows,  and  slings,  shields,  helmets,  and  harbergeons  ;  swords  are 
not  mentioned,  l>ecause  it  is  probable  that  every  man  had  a  sword 
of  his  own,  which  he  wore  constantly.  Engines  were  invented,  in 
his  time,  for  annoying  besiegers  with  darts  and  stones  shot  fronj 
the  towers  and   hidvvarks,  i'.  15.     What  pity  it   is,   that   the  warii 


days  of/.r.ha'iah,  who,  .on.c  think,  was  the  son  of  Ihat  Zecharinh  |j  ^„,,  f|„,..:.:,  ,,Xi\c\i  came  frou'i  men's  lusts  have  .  ade  it  neces^ 


Before  Christ  763. 


II  CHRONICLES,  XXVI. 


Uzziali's  Sin  and  Punishment. 


ftury  for  cmining  men  to  employ  iJieir  skill  in  inventing  instruments 
of  .IcrilliJ 


16.  But  when  he  was  strong,  his  heart  was  lifted 
iij)  to ///*■  (leslructiou ;  for  he  transgressed  against 
I  lie  Loud  liis  God,  and  went  into  the  temple  of 
the  Lord  to  burn  incense  upon  the  altar  of  incense. 
17.  And  Azariaii  the  priest  went  in  after  him,  and 
Mill)  liim  fourscore  priests  of  the  Lord,  tJiat  were 
valiant  men:  18.  And  they  withstood  Uzziah  the 
king,  and  said  unto  him.  It  apperlnineth  not  unto 
tlice,  Uzziah,  to  burn  incense  unto  tiie  Lord,  but 
to  the  priests  the  sons  of  Aaron,  that  are  conse- 
crated to  burn  incense:  go  out  of  the  sanctuary; 
for  thou  hast  trespassed  ;  neither  sliall  it  be  for 
thine  honour  from  the  Lord  God.  19.  Then  Uzziah 
Mas  wroth,  and  Iind  a  censer  in  his  hand  to  burn 
incense:  and  wliile  lie  was  wroth  with  the  jiriests, 
the  leprosy  even  rose  up  in  his  forehead  before  tiie 
priests  in  the  house  of  the  Lord,  from  beside  the 
incense  altar.  20.  And  Azariah  the  chief  priest, 
and  all  the  priests,  looked  upon  hiin,  and,  behold, 
he  was  leprous  in  his  forehead,  and  they  thrust 
him  out  from  thence;  yea,  himself  hasted  also  to  go 
out,  because  the  Lord  had  smitten  him.  21.  And 
Uzziah  tiie  king  was  a  leper  unto  the  day  of  his 
death,  and  dwelt  in  a  several  iiouse,  being  a  leper; 
for  he  was  cut  off  from  the  house  of  the  Lokd  : 
and  Jotham  his  son  was  over  the  king's  house, 
judging  the  people  of  the  land.  22.  Now  tlie  rest 
of  the  acts  of  Uzziah,  first  and  last,  did  Isaiah 
the  prophet,  the  son  of  Amoz.  write.  2.3.  So 
Uzziah  slept  with  his  fafiiers,  and  they  buried  him 
with  iiis  fatiiers  in  the  field  of  the  burial  which 
belonged  \o  the  kings;  for  tliey  said.  He  is  a  leper: 
and  Jolhatu  his  son  reigned  in  his  stead. 


Here  is  the  only  blot  we  find  on  the  name  of  king  Uzziah,  and 
it  is  such  a  one  as  lies  not  on  anv  other  of  the  kings.  Whoredom, 
niiivdcr,  oppression,  persecution,  and  esjieciallv  idolatry,  gave 
characters  to  the  liad  kings,  and  some  of  them  blemishes  to  the 
pood  ones,  David  himself  not  excepted,  witness  the  matter  of 
Uriah.  But  we  find  not  Uzziah  charged  with  any  of  these;  and 
yet  he  transgressed  against  the  Lord  his  God,  and  fell  under  the 
marks  of  his  displeasure  for  it;  not,  as  other  kings,  in  vexatious 
wars  or  rebellions,  but  an  incurable  disease. 

I.  His  sin  was,  invading  the  priest's  office.  The  good  way  is 
one,  bv-paths  are  manv ;  the  transgression  of  his  predecessors 
was,  forsaking  the  temple  of  the  Lord,  and  flying  off  from  it, 
(c/i.  24. 18.)  and  burning  incense  upon  idolatrous  altars,  ch.26.14. 
His  transgression  was,  intruding  into  the  temple  of  the  Lord, 
further  than  was  allowed  him,  and  attempting  himself  to  btirn 
incense  vpon  the  altar  oi  God,  for  which,  it  is  likely,  he  pretended 
an  extraordinary  zeal  and  affection.  See  how  hard  it  is  to  avoid 
one  extreme,  and  not  run  into  another. 

1.  That  which  was  at  the  bottom  of  his  sin,  was,  pride  of  heart, 
a  lust  that  ruins  more  than  any  other  whatsoever.  When  he  was 
strong,  v. 16.  (and  he  was  marvellously  helped  by  the  good  provi- 
dence of  God  till  hetvas  so,  v. 15.)  when  he  was  grown  very  great 
und  considerable  in  wealth,  interest,  and  power,  instead  of  lifting 


up  the  name  of  God  in  gratitude  to  him  who  had  done  so  i\iuch 
for  him,  his  heart  ivas  lifted  up  to  his  destruction.  Tlius  llie 
prosperity  of  fools,  i)y  puffing  them  up  wilh  pride,  destroys 
thcMi.  Now  that  he  had  done  so  much  business,  and  won  so 
much  honour,  he  began  to  think  uo  business,  no  honour,  loo  ureal 
or  too  good  for  him;  no,  not  that  of  the  priesthood.  Men's 
pretending  to  forbidden  knowledge,  and  exercising  themselves  in 
things  loo  high  for  tliem,  are  owing  to  the  pride  of  their  heart, 
and  the  fleshly  mind  they  are  vainly  pnffed  vp  with. 

2.  His  sin  was,  going  into  the  temple  of  the  Lord  to  Imrn  incense ; 
prob;ibly  on  some  .solemn  feast  day,  or  when  he  himself  had  some 
special  occasion  for  supplicating  the  divine  favour.  What  should 
move  hiui  to  this  piece  of  presumption,  or  put  it  into  his  head,  I 
cannot  conjecture  :  none  of  all  his  predecessors,  not  the  best,  not 
the  worst,  attempted  it:  the  law,  he  knew,  was  express  against 
him,  and  there  was  no  usage  or  precedent  for  him:  he  could  not 
pretend  any  necessitv,  as  there  was  for  David's  eating  the  shew- 
bread.  (1.)  Perhaps  he  fancied  the  priests  did  not  do  their  office 
so  dexterously,  decently,  and  devoutly,  as  iheyought,  and  he  could 
do  it  better.  Or,  (2.)  He  observed  that  the  idolatrous  kings  did 
then)selves  burn  incense  at  the  altars  of  their  gods;  his  father  did 
so,  and  Jeroboam  ;  (1  Kings,  13. 1.)  an  ambition  of  which  honour 
was  perhaps  one  thing  that  tempted  them  from  the  house  of  God, 
where  it  was  not  |)erniitted  them;  and  he,  being  resolved  to  cleave 
to  God's  altar,  would  try  to  break  through  this  restraint,  and  come 
as  near  it  as  the  idolatrous  kings  did  to  iheir  altars.  But  it  is 
called  a  transgression  against  the  Lord  his  God.  He  was  not 
content  with  the  honours  God  had  put  upon  him,  but  would 
usurp  those  that  were  forbidden  him,  like  our  first  parents. 

3.  He  was  o|)|)ose(l  in  this  attempt  by  the  chief  priest  and  other 
priests  that  attended  and  assisted  him,  v.  17, 18.  They  were  ready 
to  burn  incense  for  the  king,  according  to  the  duty  of  their  place; 
but,  if  he  offer  to  do  it  himself,  they  plainly  let  him  know  that  he 
meddles  with  that  which  does  not  belong  to  him,  and  it  is  at  his 
peril.  They  did  not  resist  him  by  laying  violent  hands  on  him, 
though  they  were  valiant  men,  but  by  reasoning  with  him,  and 
shewing  him,  (l.)That  it  was  not  lawful  for  him  to  burn  incense: 
"//  appertaineth  net  to  thee,  O  Uzziah,  but  to  the  priests,  whose 
birth-right  it  is,  as  sons  of  Aaron,  and  who  are  consecrated  to  the 
service."  y\aron  and  his  sons  were  appointed  by  the  law  to  burn 
incense,  Exod. 30. 7.  See  Deut.33. 10.  1  Chron.23. 13.  David 
had  blessed  the  people,  Solomon  and  Jehoshaphat  had  prayed  with 
them,  and  preached  to  them;  Uzziah  might  have  done  this,  and 
it  would  have  been  to  his  praise  ;  but  for  burning  incense,  that 
service  was  to  be  performed  by  the  priests  only.  The  kingly  and 
priestly  offices  were  separated  by  the  law  of  Moses,  not  to  be 
united  again,  but  in  the  person  of  the  Messiah.  If  Uzziah  did 
intend  to  honour  God,  and  gain  acceptance  with  him,  in  what  he 
(lid,  he  was  quite  out  in  his  aim;  for,  being  a  service  purely  of 
divine  institution,  he  could  not  expect  it  should  be  accepted, 
unless  it  were  done  in  the  way,  and  by  the  hands,  that  God  had 
appointed.  (  2.)  That  It  was  not  safe.  It  shall  not  be  for  thine 
honour  from  the  Lord  God;  more  is  implied;  "It  \\i\\  be  thy 
disgrace,  and  it  is  at  thy  peril."  The  law  runs  express  against 
all  strangers  that  came  nigh,  (Numb.  3. 10. — 18.7.)  that  is,  all 
that  were  not  priests.  Korah  and  his  accomplices,  though  Levites, 
paid  dear  for  offering  to  burn  incense,  which  was  the  work  of  the 
priests  only.  Numb.  16.  3.5.  The  incense  of  our  prayers  must  be, 
by  faith,  put  into  the  hands  of  our  Lord  Jesus  the  great  High 
Priest  of  our  profession,  else  we  cannot  expect  it  should  be 
accepted  by  God,   Rev.  8.  3. 

4.  He  fell  into  a  passion  with  the  priests  thai  reproved  him, 
and  would  push  forward  to  do  what  he  intended  notwillistanding; 
(I'.IO.)  Uzziah  was  wroth,  and  woidd  not  part  with  the  censer  out 
of  his  h.ind :  he  look  it  ill  to  be  checked,  and  would  not  bear  it. 
Nitimur  iti  vetitiim —  We  are  prone  to  do  what  is  forbidden. 

H.  His  punishment  was  an  incurable  leprosy,  which  rose  up  in 
his  forehead  while  he  was  contending  with  the  priests.  If  he  had 
submitted  to  the  priests'  admonition,  acknowledged  his  error  and 
gone  back,  all  had  been  well ;  but  when  he  was  wroth  with  the 


Before  CFirisl  758. 


II  CHRONICLES,  XXVI.  XXVII. 


trricsts,  aiul  fell  fiml  upon  llieni,  (lien  God  waa  wrolli  with  li'un, 
and  smoSf  hbn  with  a  plasiie  of  leprosy.  Joseiiluis  snvs  dial  he 
fhreaje !>?.-!  the  prfests  mrlli  death  if  tliey  npjiosed  him,  .-md  that 
rhen  llie  enrih  shook,  the  roof  of  the  Semple  o|)eiied,  and  through 
file  eleft  a  hraiii  of  the  snii  darted  directly  upon  the  kins's  face, 
therein  iniinediateW  the  leprosy  appeared.  And  some  coniectjiie, 
that  thai  was  the  earthfpiake  in  the  daj'S  of  Uzziah,  which  we 
read  of,  Amos,  1.1.  and  Zech.l4.  5. 
Now  thps  snddeit  stroke, 

1.  Elided  the  controversy  heJween  him  and  the  priests;  for, 
■shcn  tlie  leprosy  appeare<l,  they  were  imbohlened  to  thrust  him 
orrt  of  the  fenipfe;  nay,  he  himself  hasted  to  yo  out,  hccatise  the 
Lord  had  swilten  him  nitli  a  disease  which  was,  in  a  particniar 
manner,  a  token  of  his  displeasure,  and  which  he  knew  sechidcd 
him  from  common  converse  with  men,  much  more  from  the  altar 
of  God.  He  would  not  be  convinced  hy  what  the  priests  said,  hut 
God  look  an  effectual  course  to  convince  him.  If  presumptuous 
men  wHI  not  be  made  to  see  their  error  by  the  judgments  of  God's 
mouth,  they  shall  be  made  to  see  it  by  the  judgments  of  his  hand. 
?t  evidenced  swne  religions  fear  of  God  in  the  heart  of  this  kin>>, 
even  in  the  midst  of  his  transgression,  that,  as  soon  as  he  found 
God  was  angry  with  him,  he  not  only  let  fall  his  attempt,  but 
retired  with  the  ntmosl  precipitation,  though  he  strove  with  the 
priests,  he  would  not  strive  with  his  Maker. 

2.  It  remained  a  lasting  punishment  of  his  transgression:  for  he 
continued  a  leper  to  the  day  nf  his  death,  shut  up  in  confinement, 
and  shut  out  from  society,  and  forced  to  leave  it  to  his  son  to  manage 
aH  his  bnsiness,  r.  21.  thus  God  gave  an  instance  of  his  resisting 
'he  proud,  and  of  his  jealousy  for  the  purity  and  honour  of  liis 
nwn  institutions:  thus  he  gave  fair  warning  even  to  great  and  good 
ren  to  know  and  keep  their  distance,  and  not  to  intrude  into  those 
Slings  which  they  have  not  seen  :  thus  he  gave  Uzziali  a  loud  and 
constant  call  to  repentance,  and  a  long  space  to  repent,  which  we 
/lave  reason  to  hope  he  made  a  good  improvement  of.  He  had 
heen  a  man  of  much  business  in  the  world,  but,  being  taken  off 
from  that,  and  confined  to  a  several  house,  he  had  leisure  to  think 
of  another  world,  and  prepare  for  it.  By  this  judgment  upon  the 
king,  God  intended  to  possess  the  people  with  a  great  veneration 
for  the  temple,  the  priesthood,  and  other  sacred  things,  which  they 
had  been  apt  to  think  meanly  of.  While  the  king  was  a  leper,  he 
was  as  good  as  dead,  dead  while  he  iive<t,  and  buried  alive  ;  and  so 
the  law  was,  in  effect,  answered,  that  the  stranger  which  cometh 
nigh  shall  be  put  to  death.  The  disgrace  survived  him;  for,  when 
he  was  dead,  they  wonhl  not  bury  him  in  the  sepulchre  of  the 
kings,  because  he  was  a  leper,  which  stained  all  his  other  glory. 

3.  It  was  a  punishment  that  answered  the  sin,  as  face  does  to 
?ace  in  a  glass.  ( 1 .)  Pride  was  at  the  bottom  of  his  transgression, 
and  thus  (iod  humbled  him,  and  put  dishonour  upon  him.  (2.)  He 
invaded  the  office  of  the  priests  in  contempt  of  them,  and  God 
struck  him  with  a  disease,  which,  in  a  particular  manner,  made  him 
subject  to  the  inspection  and  sentence  of  the  priests;  for  to  them 
pertained  [he  Jiidr/inenf  of  the  leprosy,  Dent. 24. 8.  (3.)  He  thrust 
himself  into  the  temple  of  God,  whither  the  priests  only  had 
admission,  and  for  that  was  thrust  out  of  the  very  courts  of  the 
temjile,  into  which  the  meanest  of  his  subjects,  that  was  cere- 
monially clean,  had  free  access.  (4.)  He  confronted  the  priests 
that  fared  hrni  and  opposed  his  presumption,  and  for  that  the 
Feprosy  rose  in  his  forehead,  which,  in  Miriam's  case,  is  compared 
Jo  her  father's  spiltinq  in  her  face.  Numb.  12.14.  ( -5.)  He 
invaded  the  dignity  of  the  priesthood,  which  he  had  no  right  to, 
and  is  for  that  deprived  even  of  his  royal  dignity,  which  he  had  a 
right  to.  They  that  covet  forbidden  honours,  forfeit  allowed  ones. 
Adam,  by  catchhig  at  the  tree  of  knowledge,  which  he  might  not 
eat  of,  debarred  himself  from  the  tree  of  life,  which  he  might  have 
tafen  of.     Let  all  that  read  it  say.  The  Lord  is  righteous. 

CHAP.  XXVII. 

Here  Is  a  rery  short  aecnnnl  nf  tlie  rehn  of  Jolliam.  a  jiinus  jrrmtperoui  priiirr, 
ivhom  <me  jrotiM  nts/i  (o  hare  /ftioicw  more  n/;  hit  ue  mmj  bcllcy  iliiMiisi:  uilh 


Tlie  Reign  of  Jotliam. 

the  brevity  of  his  story,  beemise  that  which  lengthened  the  ttistory  of  the  thru 
l:ist  kings,  was,  their  ilrffeneracy  in  Ihiir  latter  etiil,  trhith  ue  hare  had  a 
faithful  uci-mmi  of:  liut  there  was  7)0  occiixiimfor  snc/i  n  mtlmchobj  conditsion 
of  the  history  of  his  reign,  tchieh  is  only  an  iiceonnt,  J.  Of  the  date  and  con- 
linuatti-c  of  his  reign,  r.  1,8.  II.  Tlw  general  good  character  of  it,  v. '2,6, 
lII.Thejirosperity  of  it,t.Z..b.     lY.  The -period  of  it,  ».7,9. 

1.  TOTHAM  icas  twenty  and  five  yeai's  old  wlieti 
«l  he  began  to  reian,  and  he  reigned  sixteen 
years  in  Jerusalem.  His  mother's  name  also  wai 
Jerushah,  the  daughter  of  Zadok.  2.  And  he  did 
that  which  was  right  in  the  sight  of  the  Lord,  ac- 
cording to  all  tiiat  iiis  father  IJzziah  did:  howbeif. 
he  entered  not  into  the  temple  of  the  Lord.  And 
tlie  people  did  yet  corruptly.  3.  He  built  tlie  higli 
gate  of  the  house  of  tiie  Lord,  and  on  the  wall 
of  Ophel  he  built  much.  4.  Moreover  he  built 
cities  ill  the  mountains  of  Judah,  and  in  tlie  forests 
he  built  castles  and  towers.  5.  He  fought  also  willi 
the  king  of  the  Ammonites,  and  prevailed  against 
them.  And  tlie  children  of  Amnion  gave  him  tiie 
same  year  an  hundred  talents  of  silver,  and  ten 
thousand  measures  of  wheat,  and  ten  tiiousand  of 
barley.  So  much  did  the  children  of  Ammon  pay 
unto  him,  both  the  second  year,  and  the  third. 
6.  So  Jotham  became  mighty,  because  he  prepared 
his  ways  before  the  Lord  his  God.  7.  Now  the 
rest  of  the  acts  of  Jotham,  and  all  his  wars,  and 
his  ways,  lo,  they  are  written  in  the  book  of  the 
kings  of  Israel  and  Judah.  8.  He  was  five  and 
twenty  years  old  when  he  began  to  reign,  and 
reigned  sixteen  years  in  Jerusalem.  9.  And  Jo- 
tham slept  with  his  fathers,  and  they  buried  him 
in  the  city  of  David  :  and  Ahaz  his  son  reigned  in 
his  stead. 

There  is  not  much  more  related  here  concerning  Jotham,  than 
we  had  before,  2  Kings,  15. 32,  &c. 

l.Thal  he  reigned  well:  he  did  that  which  was  right  in  the 
sight  of  the  Lord;  the  course  of  his  reign  was  good,  and  pleasing 
to  God,  whose  favour  he  made  his  end,  and  his  word. his  rule,  and 
(which  shews  that  he  acted  from  a  good  principle)  he  prepared 
his  leays  before  the  Lord  his  God;  (v. 6.)  that  is.  He  walked  cir- 
cumspectly and  with  much  caution,  contrived  how  to  shun  that 
which  was  evil,  and  compass  that  which  was  good:  he  looked 
before  him,  and  cast  his  affairs  into  such  a  posture  and  method 
as  made  the  regular  management  of  them  the  more  easy.  Or,  he 
established  or  fixed  his  ways  before  the  Lord,  that  is,  he  vvalked 
steadily  and  constantly  in  the  way  of  his  duty,  was  uniform  and 
resolute  in  it;  not  like  some  of  those  that  went  before  him,  who. 
though  they  had  some  good  in  them,  lost  their  credit  by  theif 
inconstancy,  and  inconsistency  with  themselves.  They  had  run 
well,  but  something  hindered  them.     It  was  not  so  with  Jotham. 

Two  things  are  observed  here  in  his  character: 

(l.)VVIiat  was  amiss  in  his  father  he  amended  in  himself,  t>.2. 
He  (lid  according  to  all  that  his  father  did  well  and  wisely; 
howheit,  he  would  not  imitate  him  in  what  he  did  amiss;  for  he 
entered  not  into  the  temple  of  the  Lord,  to  burn  incense,  as  liii 
father  did  ;  but  took  warning  by  his  fate  not  to  dare  so  pre- 
sumptuous a  thing.  Note,  We  must  not  imitate  the  best  men,  and 
those  we  have  the  greatest  veneration  for,  any  further  than  they 
did  well ;  hut,  om  the  contrary,  their  falls,  and  the  injurious  eonse* 
■.^iiini£cs,  must  he  warnings  to  us  to  walk  the  more  circumspectly, 
that  wc  stumble  not  at  the  same  stone  that  ihev  stumbled  at. 


Before  Christ  738. 


(2.)  What  was  amiss  in  his  people  lie  could  not  prevail  to 
amend.  The  penple  did  yet  corrupt ly.  Periiaps  it  n'flects  some 
lilaiin;  upon  liini,  tlial  he  was  wanting  in  his  part  toward  tlie 
wfojniatioii  of  tlic  land.  Men  may  he  very  good  tliemsclves,  and 
vet  not  have  eoiirasje  and  zeal  to  do  what  tlicy  n)ight  do  toward 
the  reforming  of  otliers.  Ilowevtr,  it  certainly  reflects  a  ;<  reat  deal 
of  blame  upon  the  people,  that  they  did  not  do  what  they  might 
have  done  to  improve  the  advantages  of  so  good  a  reign:  Ihev  ha<l 
good  instructions  given  them,  and  a  good  example  set  before  them, 
but  thev  would  not  be  reformed ;  so  that,  even  in  the  reign  of  their 
good  kings,  as  well  as  ihe  bad  ones,  they  were  trcnsvrinf/  up 
u-ralk  against  the  day  iif  ivrath;  for  they  still  did  corrnptlv,  and 
the  Forinder  melleil  in  vain. 

2.  That  he  prosjiered,  and  became  truly  reputable. 

(1.)  He  built.  He  began  with  the  gale  of  the  house  of  the 
Lord,  which  he  repaired,  beautified,  and  raised.  He  then  fortified 
the  wall  of  Ophtl,  and  built  cities  in  the  mountains  of  Judah ; 
(y.  3,4.)  tonk  all  possible  care  for  the  fortifying  of  his  countrv,  and 
the  replenishing  of  it. 

f2.)  He  confjuered.  Ke  prevailed  against  the  Ammonites,  who 
had  invaded  Judah  in  Jehoshaphat's  time,  (c/i. 20.1.)  trium|)hed 
over  them,  and  cNacted  great  contributions  from  them,  r.  5. 

(3.)  He  became  mighty  (v. 6.)  in  wealth  and  power,  and  in- 
fluence upon  the  neighbouring  nations,  who  courted  his  friendship, 
and  feared  his  displeasure  ;  and  this  he  got  by  preparing  his  uai/s 
before  the  Lord  his  God.  The  more  steadfast  we  are  in  religion, 
the  more  mighty  we  are  both  for  the  resistance  of  that  which  is 
evil,  and  for  the  performance  of  that  which  is  good. 

3.  That  he  finished  his  course  too  soon,  but  finished  it  with 
honour;  he  had  Ihe  uidiappiness  to  die  in  the  midst  of  his  days; 
but,  to  balance  that,  the  happiness  not  to  out-live  his  reputation, 
as  his  three  last  predecessors  did.  He  died  when  he  was  but  41 
years  of  age,  (i'.8.)  but /j/s  icors  and  his  ways,  his  wars  abroad 
and  his  ways  at  home,  were  so  glorioii-s,  that  they  were  recorded 
in  the  book  of  the  kings  of  Israel,  as  well  as  of  the  kings  of  Judah, 
V.  7.  The  last  words  of  the  chapter  convey  the  painful  intelligence, 
that  Ahaz  his  son  reigned  in  his  stead,  whose  character,  in  all 
respects,  was  the  reverse  of  his.  When  the  wealth  and  power 
which  wise  men  have  (lone  good  with,  devolve  upon  fools  (hat 
will  do  hurt  with  them,  it  is  a  lamentation,  and  shall  be  for  a 
lainentntion. 

CHAP.  XXVIII. 

This  chajUrr  is  the  history  nflhe  reign  of  Ahaz  the  son  of  Jothnm ;  a  bad  reifrn 
iticiis.  and  trhicU  hei]ied  to  augment  the  fierce  anger  of  the  Lord.  We  hare 
here,  I.  His  great  u-ickediiess.  v.  l..i.  II.  The  trouble  he  brought  liimself 
into  by  it,  r.  .5.8.  ///.  The  reproof  n-hich  God  sent  by  a  prophet  to  the  army 
cf  Israel  for  trampling  upon  their  brethren  of  Judah,  and  the  obedient  ear  they 
fare  to  that  reproof,  c.9.  .la.  IV.  The  many  calamities  that  followed  after  tu 
Ahaz  and  his  people,  v.  10.  .21.  V.  The  continuance  of  his  idolatry  notwilh- 
standing;  (i'.22.  .25.)  and  so  his  sto-y  ends,   v.  20,27. 

1.  A    HAZ  teas  twenty  years  old  when  he  began 
_/r\^  to  reign,  and   he  reigned  sixteen  years  in 

Jerusalem  :  hut  he  did  not  (hat  iv/tic/i  ivas  right 
in  the  siglit  of  tlie  Lord,  like  David   his  father: 

2.  For  he  walked  in  the  ways  of  the  kings  of  Israel, 
and  made  also  molten  images  for  Baahm.  3.  More- 
over he  burnt  incense  in  the  valley  of  the  son  of 
Hinnom,  and  burnt  his  children  in  the  fire,  after 
the  abominations  of  the  heathen  wiiom  the  Lord 
had  cast  out  l)efore  the  children  of  Israel.  4.  He 
sacrificed  also  and  burnt  incense  in  the  high  places, 
and  on  the  hills,  and  under  every  green  tree. 
5.  Wherefore  tlie  Lord  his  God  delivered  him  info 
the  han<l  of  the  king  of  Syria;  and  they  smote 
him,  and  carried   awav  a  great  multitude  of  them 


ll  CHRONICLES.  XXVII.  XXVIII.         The  Wickedness  of  Ahaz. 

captives,  and  brougiit  t/tem  to  Damascus.  And 
lie  was  also  delivered  into  the  hand  of  tlie  king  of 
Israel,  who  smote  him  with  a  great  slaughter. 


Never  surely  had  a  man  greater  opportunity  of  doing  well  than 
Ahaz  had,  finding  things  in  a  goo<l  posture,  the  kingdom  rich  and 
sirong,  and  religion  established  ;  and  yet  he:'e  we  have  htm,  in  these 
few  verses, 

1.  Wretchedly  corrupted  and  debauched.  He  had  had  a  good 
education  given  him,  and  a  good  example  set  him;  but  (larents 
cannot  give  grace  to  their  children  :  all  the  instructions  he  I  ad 
were  lost  upon  him,  he  did  not  that  which  wasrigkt  in  the  sight  of 
the  Lord;  (c.l.)  nay,  he  did  a  great  deal  that  wtis  wrong,  awron" 
to  God,  to  his  own  soul,  and  to  his  people;  he  walke<l  in  lln-  wav 
of  the  revolted  Israelites,  and  the  devoted  Canaaniles,  made  molleii 
images,  and  worshipped  them,  contrary  lo  the  second  comuiaM<(- 
menf ;  nay,  he  made  them  for  Baalim,  contrary  to  the  fii-st  com- 
mandmeiit.  He  forsook  the  temple  of  the  Lord,  and  sacrificed 
and  burnt  incense  on  the  hills,  as  if  those  would  place  him  nearer 
heaven  ;  and  under  every  green  tree,  as  if  those  would  signifv  tht 
protection  and  influence  of  heaven  by  their  shade  and  dropping. 
To  complete  his  wickedness,  as  one  perfectly  divested  of  all  natural 
affection  as  well  as  religion,  and  perfectly  devoted  to  the  service 
and  interest  of  the  great  enemy  of  mankind,  he  burnt  kis  children, 
ill  the  fire  to  Moloch,  («.  3.)  not  thinking  it  enough  to  dedicate 
them  to  that  infernal  fiend  by  causing  them  to  pass  through  the 
fire.  See  what  an  absolute  sway  the  prince  of  the  power  of  the 
air  bears  among  the  children  of  disobedience. 

2.  Wretchedly  spoiled  and  made  a  prey  of.  When  he  forsook 
God,  and,  at  a  vast  expence,  put  himself  under  the  protection  of 
false  gods,  God,  who,  of  right,  was  his  God,  delivered  him  into  the 
hands  of  his  enemies,  e.  5.  (l.)The  Syrians  insulted  him,  and 
triumphed  over  him,  beat  him  in  the  field,  and  carried  away  a  great 
many  of  his  people  into  ca])tivity.  (2.)  The  king  of  Israel,  thouali 
an  idolater  too,  was  made  a  scourge  to  him,  and  smote  him  with 
a  great  slaughter.  The  people  suffered  by  these  judgments,  their 
blood  was  shed,  their  country  wasted,  their  families  ruined;  for 
when  they  had  a  good  king,  though  they  did  corruptly,  (ck.'l'l.  2.) 
yet  then  his  goodness  sheltered  him;  but  now,  that  they  had  a  bad 
one,  all  their  defence  was  departed  from  them,  and  an  innndatJon 
of  judgments  broke  in  upon  them.  They  that  knew  not  Iheir 
happiness  in  the  foregoing  reign,  were  taught  to  value  it  bv  the 
miseries  of  this  reign. 


6.  For  Pekah  the  son  of  Remaliah  slew  in.ludah 
an  hundred  and  twenty  thousand  in  one  day,  tvJtich 
ivere  all  valiant  men;  because  they  had  forsaken 
the  Lord  God  of  their  fathers.  7.  And  Zichri,  a 
mighty  man  of  Ephraim,  slew  Maaseiah  the  kings 
son,  and  Azrikam  the  governor  of  the  house,  and 
Elkanah  that  teas  next  to  the  king.  8.  And  the 
children  of  Israel  carried  away  captive  of  their 
brethren  two  hundred  thousand,  women,  sons,  and 
daughters,  and  took  also  away  much  spoil  from 
them,  and  brought  the  spoil  to  Samaria.  9.  But  a 
prophet  of  the  I^ord  was  there,  whose  name  tens 
Oded  :  and  he  went  out  before  the  iiost  tiiat  came 
to  Samaria,  and  said  unto  them,  Beliold,  because 
the  Lord  God  of  your  fathers  was  wroth  witli 
.Judah,  he  liath  delivered  them  into  your  hand,  and 
ye  have  slain  them  in  a  rage  that  reachelli  up  unto 
heaven.  10.  And  now  ye  purpose  to  keep  under 
the  children  of  Judah  and  Jeru.salem  for  bond-men 
and  bond-women  unto  vou:  but  are  there  not  with 


Before  Christ  738. 


II  CHRONICLES,  XXVIII.     The  Kins  of  Israel  defeats  Ai.az. 


yon,  even  with  you,  sins  against  the  Lord  your 
God?  II.  Now  hear  me  therefore,  and  dehver 
the  captives  again,  whicii  ye  have  taiven  captive  of 
your  brethren:  for  the  fierce  wrath  of  the  Lord 
is  npon  you.  12.  Then  certain  of  the  Iieads  of  the 
ciiildreii  of  Ephraim,  Azariali  tiie  son  of  Joiianan, 
Berechiah  the  son  of  Meshillemoth,  and  Jeliizkiah 
the  son  of  Shallnm,  and  Amasa  the  son  of  Hadlai, 
stood  ii[)  against  them  tliat  came  from  the  war, 
'i.  And  said  unto  them,  Ye  shall  not  bring  in  the 
•aptives  hither:  for  whereas  we  have  offended 
against  the  Lord  already/,  ye  intend  to  add  moi-e  to 
our  sins  and  to  our  trespass :  for  our  trespass  is  great, 
and  there  ?s  fierce  wrath  against  Israel.  14.  So  the 
armed  men  left  the  captives  and  the  spoil  before 
the  princes  and  all  the  congregation.  15.  And  the 
men  which  were  expressed  by  name  rose  up,  and 
took  the  captives,  and  with  the  spoil  clothed  all  that 
were  naked  among  them,  and  arrayed  them,  and 
shod  them,  and  gave  them  to  eat  and  to  drink,  and 
anointed  them,  and  carried  all  the  feeble  of  them 
upon  asses,  and  brought  them  to  Jericho,  the  city 
of  palm-trees,  to  their  brethren :  then  they  returned 
to  Samaria. 

We  tiave  tie  re, 

I.  Treacherous  Judali  under  llie  lebiikes  of  God's  providence, 
and  Uiey  are  very  severe.  Never  was  sucli  bloody  work  made 
among  Itiem,  since  tliey  were  a  kingdom,  and  by  Israelites  too. 
Aliaz  walked  in  the  ways  of  the  kings  of  Israel,  and  the  king  of 
Israel  was  the  instrument  God  made  use  of  for  his  punishment. 
It  is  just  with  God  to  make  those  our  plagues  whom  we  make  our 
patterns,  or  make  ourselves  partners  with  in  sin.  A  war  broke 
out  between  Judah  and  Israel,  in  which  Judah  was  worsted.  For, 
1.  There  was  a  great  slaughter  of  men  in  the  field  of  battle:  vast 
numbers:  120,000  men,  and  valiant  men  loo  at  other  times,  were 
slam,  (i).  6.)  and  some  of  the  first  rank  ;  the  king's  son  for  one.  He 
had  sacrificed  some  of  his  sons  to  Moloch,  justly  therefore  is  this 
sacrificed  to  the  divine  vengeance.  Here  is  another  that  wasnex* 
the  king,  his  friend,  the  prime-minister  of  state,  or  perhaps  next 
him  in  the  battle,  so  that  the  king  himself  had  a  narrow  escape, 
r.  7.  The  kingdom  of  Israel  was  not  strong  at  this  time,  and  yet 
strong  enough  to  bring  this  great  destruction  upon  Judah.  But 
certainly  so  many  men,  great  men,  stout  men,  could  not  have  been 
cut  off  ir.  one  day,  if  they  had  not  been  strangely  dispirited,  both 
by  the  consciousness  of  their  own  guilt,  and  by  the  righteous  hand 
of  God  upon  ihcm.  Even  valiant  men  were  numbered  as  sheep 
for  the  slaughter,  and  became  an  easy  prey  to  the  enemy,  because 
they  had  forsaken  the  Lord  God  of  their  fathers,  and  he  had 
therefore  forsaken  them.  2.  There  was  a  great  captivity  of  tcomen 
and  children,  v.  8.  When  the  army  in  the  field  was  routed,  the 
cities,  and  towns,  and  country  villages,  were  all  easily  stripped, 
the  inhabitants  taken  for  slaves,  and  their  wealth  for  aprey. 

II.  Even  victorious  Israel  under  the  rebukes  of  God's  word,  for 
the  bad  principle  they  had  gone  upon  in  making  war  with  Judah, 
and  the  bad  use  they  made  of  their  success;  and  the  good  effect 
of  this  rebuke.      Here  is, 

1.  The  message  which  God  sent  them  by  a  prophet,  who  went 
out  to  meet  them,  not  to  applaud  their  valour,  or  congratulate 
tliem  on  their  victory,  though  they  returned  laden  with  spoils  and 
triumphs,  but  in  God's  name  to  tell  them  of  their  faults,  and  wain 
lliem  of  the  judgments  of  God. 

(1.)  He  tells  them  how  they  came  by  this  victory,  of  which  they 
were  so  proud;  it  was  not  because  Goi  iavoured  them,  or  tlmt 


tliey  had  merited  it  at  liis  liand,  but  because  he  was  xcrNh  xinth 
Judah,  and  made  them  the  rod  of  his  indignation.  Not  fm  your 
righteousness,  be  it  known  to  you,  but  for  their  ivichcdiii'ss, 
(Deut.9.  5.)  theg  are  broken  off;  therefore  be  not  ye  high-miudij, 
but  fear,  lest  God  also  spare  not  you,  Rom.  11.  20,21. 

(2.)  He  charges  them  with  the  abuse  of  the  power  God  had  givcR 
them  over  their  brethren.  They  understand  not  what  victors  n, 
who  think  it  gives  them  authority  to  do  what  they  will,  and  lluit 
the  longest  sword  is  the  clearest  claim  to  lives  and  estates;  (Jusque 
datum  sceleri — Might  is  right;)  no,  as  it  is  impolitic  not  to  use 
a  victory,  so  it  is  impious  to  abuse  it.  The  conquerors  are  here 
reproved,  [1.]  For  the  cruelty  of  the  slaughter  they  had  made  in 
the  field.  They  had  indeed  shed  the  blood  of  war,  in  war;  we 
suppose  that  to  be  lawful,  but  it  turned  into  sin  to  them,  because 
they  did  it  from  a  bad  principle  of  enmity  to  their  brethren,  anti 
after  a  bad  manner,  with  a  barbarous  fury,  a  rage  reaching  up  to 
heaven,  that  is,  that  cries  to  God  for  vengeance  against  such  bloody 
men,  that  delighted  in  military  execution.  They  that  serve  (iod's 
justice,  if  they  do  it  with  rage  and  a  spirit  of  revenge,  make 
themselves  obnoxious  to  it,  and  forfeit  the  honour  of  acting  fur 
him  :  for  the  wrath  of  man  worketh  not  the  lighteousness  of  God. 
[2.]  For  the  imperious  treatment  they  gave  their  prisoners.  "  Ye 
710W  purpose  to  keep  them  under,  to  use  them  or  sell  them  as  slaves, 
though  they  are  your  brethren  and  free-born  Israelites."  God  takes 
notice  of  what  men  purpose,  as  well  as  of  what  they  say  and  do. 

(3.)  He  reminds  them  of  their  own  sins,  by  which  they  also 
were  obnoxious  to  the  wrath  of  God.  Are  t/ure  not  with  you, 
even  with  you,  sins  against  the  Lord  your  God?  He  appeals  to 
their  own  consciences,  and  to  the  notorious  evidence  of  the  thing. 
"  Though  you  are  now  made  the  instrunjents  of  corre<,ting  Jmlah 
for  sin,  yet  do  not  think  that  you  are  therefore  innocent  your- 
selves; no,  you  also  are  guilty  before  God."  This  is  intended  as 
a  check,  [l.]To  their  triumph  in  their  success;  "You  are  siuTiers, 
and  it  ill  becomes  sinners  to  be  proud ;  you  have  carried  the 
day  now,  but  be  not  secure,  the  wheel  may  ere  long  return  upon 
yourselves,  for  if  judgment  begin  thus  with  those  that  have  the 
house  of  God  among  them,  what  shall  be  the  end  of  such  as 
worship  the  calves?"  [2.]  To  their  severity  toward  their  brethren  ; 
"  You  have  now  got  them  under,  but  you  ought  to  shew  mercy 
to  tliem,  for  yourselves  are  undone  if  you  do  not  find  mercy 
with  God.  It  ill  becomes  sinners  to  be  cruel.  You  have  trans- 
gressions enough  to  answer  for  already,  and  need  not  add  this  to 
the  rest." 

(4.)  He  commands  them  to  release  the  prisoners,  and  to  send 
them  home  again  carefully;  (i'.  11.)  for,  "  You  having  sinned,  the 
fierce  wrath  of  God  is  upon  you,  and  there  is  no  other  way  of 
escaping  it  than  by  shewing  mercy." 

2.  The  resolution  of  the  princes  thereupon,  not  to  detain  the 
prisoners.  They  stood  up  against  them  that  came  from  the  war, 
though  flushed  with  victory,  and  told  them  plainly,  that  they 
should  not  bring  their  captives  into  Samaria,  ti.l2, 13.  Tiiev  had 
sin  enough  already  to  answer  for,  and  would  have  nothing  done  to 
add  to  their  trespass.  In  this  they  discovered  an  obedient  regard 
to  the  word  of  God  by  his  prophet,  and  a  tender  compassion 
toward  their  brethren,  which  was  wrought  in  them  by  the  tender 
mercy  of  God  ;  for  he  regarded  the  affliction  of  this  poor  people, 
and  heard  their  cry,  and  tnade  them  to  be  pitied  of  all  those  that 
carried  them  captive,  Ps.  lO'j.  44,  46. 

3.  The  compliance  of  the  soldiers  with  the  resolution  of  the 
princes  in  this  matter,  and  the  dismission  of  the  captives  there- 
upon. (1.)  The  armed  men,  though,  being  armed,  they  might  by 
force  have  maintained  their  title  to  what  they  got  by  the  sword, 
acquiesced,  and  left  their  captives  and  the  spoil  to  the  disposal  of 
the  princes,  (v. 14.)  and  herein  they  shewed  a  more  true  heroic 
bravery  than  tliey  did  in  taking  them.  It  is  a  great  honour  for  any 
man  to  yield  to  the  authority  of  reason  and  religion,  against  his 
interest.  (  2.)  The  princes  very  generously  sent  home  the  poor 
captives,  well  accommodated,  r.  15.  Those  that  hope  to  find  mercy 
with  God,  nmst  learn  hence  with  what  tenderness  to  carry  them- 
selves toward  those  that  beat  their  mercy.    It  is  strange  that  lhc£« 


Diit'.tre  Ciiiisl  738. 


II  CHRONICLES,  XXVIII. 


Tlie  Death  o(  Aln-A. 


|)riiices,  who,  in  lUis  instance,  discovered  sik  Ii  a  deference  lo  the 
void  of  God,  and  such  an  influence  upon  liie  puo])le,  had  not  so 
iniicli  grace,  as,  in  ohedience  to  tlie  calls  of  God  bv  so  many 
prophets,  to  root  idolatry  out  of  their  kingdom,  which,  soon  after 
Ihis,  was  the  rnia  of  it. 

16.  At  that  time  did  kins^'  Ahaz  send  nnto  the 
kings  of  Assj'fia  to  help  hiin.  17.  For  anaiii  tlie 
Edomites  had  come  and  s-mitten  Ju(hih,  and  car- 
ried away  captives.  18.  The  Phihslines  also  had 
invaded  tlie  cities  of  the  low-country,  aH<l  of  the 
south  of  Judah,  and  liad  taken  Beth-shemesh,  and 
Ajalon,  and  Gederoth,  and  Shocho  with  the  vil- 
lages thereof,  and  Tiinnah  with  (he  villages  thereof, 
Giinzo  also  and  the  villages  thereof :  and  tiiey 
•iwelt  there.  19.  For  the  Lord  bronght  Jndah 
low  becanse  of  Ahaz  king  of  Israel:  for  he  made 
Jndah  naked,  and  transgressed  sore  against  the 
Lord.  20.  And  Tilgatii-pilneser  king  of  Assyria 
came  nnto  him,  and  distressed  him,  but  strength- 
ened him  not.  21.  For  Ahaz  took  away  a  portion 
out  of  the  house  of  the  Lord,  and  out  of  the  house  of 
the  king,  and  of  the  princes,  and  gave  it  unto  the 
king  of  Assy ri^a:  but  he  helped  him  not.  22.  And 
in  the  time  of  his  distress  did  he  trespass  yet 
more  against  the  Lord:  this  is  that  king  Ahaz. 

23.  For  he  sacrificed  unto  the  gods  of  Damascus, 
which  smote  him:  and  he  said.  Because  the  gods 
of  the  kings  of  Syria  help  theiu,  therefore  will  I 
sacrifice  to  them,  that  they  may  help  me.  But 
they  were    the    ruin    of    him,    and    of  all  Israel. 

24.  And  Ahaz  gathered  together  the  vessels  of  the 
house  of  God,  and  cut  in  pieces  the  vessels  of  the 
house  of  God,  and  shut  up  the  doors  of  the  house 
of  the  Lord,  and  he  made  him  altars  in  every 
corner  of  Jerusalem.  25.  And  in  every  sever.al  city 
of  Judah  he  made  high  places  to  burn  incen.se  unto 
other  gods,  and  provoked  to  angei"  the  Lord  God 
of  his  fathers.  26.  Now  the  rest  of  his  acts,  and  of 
all  his  ways,  first  and  last,  behold,  they  are  written 
in  the  book  of  the  kings  of  Judah  and  Israel. 
27.  And  Ahaz  slept  with  his  fathers,  and  they  btiried 
him  in  the  city,  even  in  Jerusalem :  but  they  brougiit 
him  not  into  the  sepulchres  of  the  kings  of  Israel: 
and  Hezekiah  his  son  reigned  in  his  stead. 

Here  is, 

I.  The  great  distress  which  the  kingdom  of  Ahaz  was  reduced 
to  for  his  sin.     In  general,  1.  The  Lord  brought  Jndah  low,  v.  10. 
They  had   lately  been  very  high  in  wealth  and   power;   but  God 
found   means  to  take   them  down,  and  make   them  as  despicable 
as  they  had  been   formidable.    They  that  will  not  hundde  them- 
selves under  the   word    of  God,  will  justly   be   humbled    bv   his 
judgments.     Iniquity  Uiiiffs  men  low,  Ps.106. 43.     2.  Ahaz  made 
Judah  naked.     As  his  sin  debased  them,  so  it  exposed  them.     It 
ade  them  naked  to  iheir  shame;  for  it  exposed  them  to  contempt, 
a  man  unclothed.     It  made  them  naked  to  their  danger;  for 
exposed   them   to  assaults,   as  a   man   unarmed,  Exod.  32. 25. 
strips  men.     In  particular,   tlie  Edomites,  to  be   revenged  for 
aziaha  cruel  treatment  of  them,  (c/i.25. 12.)  smote  Judah,  ard 


carried  off  many  ca|)lives,  u.  17.  The  Philistines  also  insnlleil 
lleni,  took  and  kept  possession  ot  several  cities  aii<l  villai^cs 
that  lay  near  llicm,  (r.lB.)  and  so  they  were  revenged  fur  the 
incursions  wliich  Uzziah  had  made  U))Oii  them,  c/;.  26.  (5.  And, 
lo  shew  that  it  was  purely  the  sin  of  Ahaz  that  brought  the 
Philistines  upon  his  country,  in  the  very  year  that  lie  died,  the 
prophet  Isaiah  foretold  the  destruction  of  the  Philistines,  bv  hii 
son,  Isa.  14.28,21). 

II.  The  addition  which  Ahae  made  bolh  to  Uie  national  distress 
and  the  national  guilt. 

1.  He  aihled  to  the  distress,  by  making  court  to  strange  kings, 
in  hopes  they  would  relieve  him.  When  the  Edomites  and 
Philistines  were  vexatious  to  him,  he  sent  to  the  kings  cf  Assi/ria 
to  help  him,  (i'.  ICi.)  for  he  found  his  own  kingdom  weakened  and 
made  naked,  and  lie  could  not  put  any  confidence  in  God,  and 
therefore  was  at  a  vast  expence  to  get  an  interest  in  the  king  oi 
Assyria.  He  pillaged  the  house  of  God,  and  the  king's  house, 
and  squeezed  the  princes  for  money  to  hiix,  these  foreign  furct^s 
into  his  service,  v. '21.  Though  he  had  conformed  to  tiie  idoJalrv 
of  the  liealhcn  nations,  his  neighbours,  they  did  not  value  him  fi>t 
that,  nor  love  him  the  better,  nor  did  his  compliance,  by  which  he 
lost  God,  gain  them,  nor  could  he  make  any  interest  in  Iheiii  but 
with  his  money.  It  is  often  found  that  wicked  men  Ihciusehes 
have  no  real  affection  for  those  that  revoJt  to  tlitni,  nor  do  lliey 
care  to  do  them  a  kindness.  A  degenerate  branch  is  l4)(*ke<l  upon, 
on  all  sides,  as  an  abominable  brunch,  ka.  14.  19.  But  what  did 
Ahaz  get  bv  the  king  of  Assyria?  ^\  hy,  he  came  to  him,  hut  he 
distressed  him,  and  sinngthened  'uitt  not,  (i'.  20.)  helped  him 
not,  V.  21.  The  forces  of  the  Assyrian  quarlered  upon  hii  country, 
and  so  impoverished  and  weakeutd  il ;  they  grew  insolent  and 
imperious,  and  created  him  a  great  deal  of  vexation,  like  a  broken 
reed,  which  not  only  fails,  but  pierces  tht  hand. 

2.  He  added  to  the  guilt,  by  making  court  to  strange  goJs,  in 
hopes  they  would  relieve  him.  In  this  liistress,  instead  of  repent- 
ing of  his  idolatry,  which  he  had  reason  enough  to  sec  the  folly  of, 
he  trespassed  yet  more,  (i'.22.)  was  more  mad  llian  ever  u)K)n  his 
idols;  a  brand  of  infamy  is  tiere  set  upon  him  for  it.  This  is  that 
king  Ahaz,  that  wretched  man,  who  was  the  scandal  of  the  house 
of  David,  and  the  curse  and  ])lague  of  his  generation.  Note, 
Those  are  wicke<l  and  vile  indeed,  that  are  made  worse  by  their 
afflictions,  instead  of  being  made  better  by  them  ;  who,  in  Iheir 
distress,  trespass  yet  more,  liave  their  corruptions  e\as])erated  by 
that  which  should  mollify  them,  and  Iheir  hearts  more  /////y  set  in 
them  to  do  ei;il.  Let  us  see  what  his  trespass  was.  (  I.)  He 
abused  the  house  of  God ;  for  he  cnt  in  pieets  Jhe  vessels  nf  it, 
tliat  the  priests  might  not  perform  the  service  of  the  leiijplc,  or 
not  as  it  should  be,  for  want  of  vessels;  an<l,  at  length,  shut  np 
the  doors,  that  the  peojile  might  not  attend  it,  c.  24.  This  was 
worse  than  the  worst  of  the  kings  before  him  had  doae.  (  2.)  He 
confronted  the  altar  of  God,  for  he  made  him  altars  in  every  corner 
of  Jerusalem ;  so  that,  as  the  jirophet  speaks,  they  were  like  heapt 
in  the  fnrrows  of  the  field,  Hos.  19.  11.  And  in  the  cities  ot 
Judah,  either  by  his  power,  or  by  his  purse,  or  bv  both,  he 
erected  high  places  for  the  [>eople  to  burn  incense  to  what  idol  Ihe^ 
pleased,  as  if  on  purpose  to  provoke  the  God.  of  his  Jalhers,  i>.  25. 
( 3.)  He  cast  off  God  himself ;  for  he  sacrificed  lo  the  gods  <f  Da- 
mascus, (i'.23.)  not  because  he  loved  lliem,  for  he  ihnuglit  thev 
smote  him  ;  but  because  he  feared  them,  thinking  that  thev  helped 
his  enemies,  and  that,  if  he  could  bring  them  into  his  interest,  thev 
would  help  him.  Foolish  man!  It  was  his  own  (iod  lliat  kuiole 
him,  and  strengthened  the  Syrians  against  him,  not  ihv  uods  ol 
Damascus;  had  he  sacrificed  to  him,  and  lo  him  onlv,  he  would 
have  helped  him.  But  no  marvel  that  men's  affections  an<l  devo- 
tions are  misplaced,  when  they  mistake  the  author  of  Iheir  trouble 
and  their  help.  And  w  hat  comes  of  it  ?  The  gods  of  .Sn  ria  befriend 
■Vhaz  no  more  than  the  kings  of  .Xssvria  did  ;  thev  weie  (he  ruin 
of  him,  and  of  all  Israel.  This  sin  provoked  (iod  to  bring  jud;;- 
menls  upon  Ihem,  lo  cnt  h4ni  off  in  the  midst  of  his  da\s,  when 
he  was  but  3G  years  old ;  and  it  debauched  the  people  so,  that 
the  reformation  of  ihe  next  reign  could  not  prevail  to  cure  them  o( 


Before  Clirist  72G. 


II  CHRONICLES.   XXVIU,  XXIX. 


(Iieir  inctination  In  idolatry,  but  ihey  retained  lliat  root  of  bitterness 
till  llie  caplivity  in  Babylon  plucked  it  up. 

The  chapter  concludes  willi  the  conclusion  of  the  reign  of  Ahaz, 
B.20, 27.  For  aught  that  appears,  he  died  impenitent,  and  there- 
fore died  inglorious;  for  he  was  not  buried  in  the  sepulchres  of 
the  lings.  Justly  was  he  thought  unworthy  to  be  laid  among 
(hem,  who  was  so  iiulike  them;  to  be  buried  with  kings,  who  had 
used  his  kingly  power  for  the  destruction  of  the  church,  and  not 
for  its  protection  or  edification. 


CHAP.  XXIX. 

We  are  here  enieTln^  vpon  a  pleaxnnt  scene,  the  i^ood  and  gliirinus  reian  of 
Ilezckinh  ;  in  which  we  shall  find  more  nf  God  and  religion,  than,  perhaps, 
in  am/  nf  the  good  reigns  we  have  yet  met  with  ;  for  he  teas  a  very  zealous, 
devout,  good  man,  none  like  him.  In  this  chapter  we  have  an  account  of  the 
work  of  reformation,  which  he  set  about  with  rigour,  iminediatelij  after  his 
accession  to  tlie  crown.  Here  is,  I.  His  exhortation  to  the  priests  and 
Lcvites,  u'hen  he  ]mt  them  in  possession  of  the  house  of  God  again,  r.  I  .  .  11. 
//.  Tlie  care  and  pains  ichich  the  Lerites  took  to  cleanse  the  temple,  arid  put 
things  into  order  there,  v.  12.  .19.  ///.  A  solemn  revival  of  God's  ordinances 
that  had  been  neglected,  in  which  atonement  was  made  for  the  sins  of  the  last 
reign,  and  the  wheels  sat  a-going  again,  to  the  great  satiafuction  of  king  and 
people,  r.20.  .36. 


1. 


HEZEKIAH  be2,an  to  reisn  n/ien  he  was  five 
and  twenty  years  filri,  and  he  reigned  nine 
and  twenty  years  in  Jerusalem.  And  his  mother's 
name  7vas  Abijah,  the  danghter  of  Zechariah. 
2.  And  he  did  t/tat  which  was  right  in  the  sight  of 
the  Lord,  according  to  all  that  David  his  fatiier 
had  done.  3.  He  in  the  first  year  of  his  reign,  in 
the  first  month,  opened  the  doors  of  the  house  of 
the  Lord,  and  repaired  them.  4.  And  he  brought 
in  the  priests  and  the  Levites,  and  gathered  them 
together  into  the  east-street,  5.  And  said  unto 
them,  Hear  me,  yeLevites,  sanctify  now  yourselves, 
and  sanctify  the  house  of  the  Lord  God  of  your 
fathers,  and  carry  forth  the  filthiness  out  of  the  holy 
■place.  6.  For  our  fathers  have  trespassed,  and 
done  that  which  was  evil  in  the  eyes  of  the  Lord 
our  God,  and  have  forsaken  him,  and  have  turned 
away  their  faces  from  the  habitation  of  the  Lord, 
and  turned  their  backs.  7.  Also  they  have  shut 
up  the  doors  of  the  porch,  and  put  out  the  lamps, 
and  have  not  burned  incense,  nor  offered  burnt- 
offerings  in  the  holy  place  unto  the  God  of  Israel. 
8.  Wherefore  the  wrath  of  the  Lord  was  upon 
Judah  and  Jerusalem,  and  he  hath  delivered  them 
to  trouble,  to  astonishment,  and  to  hissing,  as  ye 
see  with  your  eyes.  9.  For,  lo,  our  fathers  have 
fallen  by  the  sword,  and  our  sons  and  our  daughters 
and  our  wives  are  in  captivity  for  this.  10.  Novv 
it  is  in  mine  heart  to  make  a  covenant  with  the 
Lord  God  of  Israel,  that  his  fierce  wrath  may  turn 
away  from  us.  11.  My  sons,  be  not  now  neghgent : 
for  the  Lord  hath  chosen  you  to  stand  before  him. 
to  serve  him,  and  that  ye  should  minister  unto 
him,  and  burn  incense. 

Here  is, 

I.  Hezekiah's  age  when  lie  came  to  the  crown ;  he  was  25 yeaci 
M.     Joash.  who  came  lo  the  crown  after  two  bad  reigns,  wa« 


Hezekiah's  good  Reign. 

but  seven  years  old;  Josiah,  who  came  after  two  bad  reigns,  was 
but  eight ;  which  occasioned  the  delay  of  the  reformation.  But 
Hezekiah  was  come  to  years,  and  so  a])plied  himself  immediately 
to  it.  We  may  well  think  with  what  a  sorrowful  heart  he  beheld 
his  father's  idolatry  and  profancncss,  how  it  troubled  him  to  see 
the  doors  of  the  temple  shu-t  up,  though  while  his  father  lived 
he  durst  not  open  them.  His  soul,  no  doubt,  wept  in  secret  for 
it,  and  he  vowed,  that,  when  he  should  receive  the  congregation, 
he  would  redress  these  grievances,  which  made  him  do  it  with 
more  readiness  and  resolution. 

II.  His  general  character.  He  did  that  which  was  right,  like 
David,  D.2.  Of  several  of  his  predecessors  it  had  been  said,  that 
they  did  that  which  was  right,  but  not  like  Darid,  not  with 
David's  integrity  and  zeal.  But  here  was  one  that  had  as  hearty 
an  affection  for  the  ark  and  law  of  God  as  ever  David  had. 

III.  His  speedy  application  to  the  great  work  of  restoring  religion. 
The  first  thing  he  did,  was,  to  open  the  doors  of  the  hovse  of  the 
Lord,  V.3.  We  are  willing  to  hope  his  fallier  had  not  quite 
suppressed  the  temple  service;  for  then  the  holy  fire  on  the  altar 
must  have  gone  out,  which  wc  do  not  read  of  the  re-kindling  of; 
liut  he  had  hindered  the  people  from  attending  il,  and  the  priests, 
except  such  of  tliem  as  were  of  his  own  party,  2Kings,  16.  15. 
But  Hezekiah  immediately  threw  the  church  doors  open,  and 
brought  in  the  priests  and  Levites.  He  found  Judah  low  and 
naked,  yet  did  not  make  it  his  first  business  to  revive  the  civil 
interests  of  his  kingdom,  but  to  restore  religion  to  its  good  posture 
again.  Those  that  begin  with  God,  begin  at  the  right  end  of  their 
work,  and  it  will  prosper  accordingly. 

IV.  His  speech  to  the  priests  and  Levites.  It  was  well  known, 
no  doubt,  that  he  had  a  real  kindness  for  religion,  and  was  dis- 
affected to  the  corruptions  of  the  last  reign  ;  yet  we  do  not  fin<l  the 
priests  and  Levites  addressing  themselves  to  him  for  the  restoration 
of  the  temple  service,  but  he  calls  upon  them;  which,  I  doubt, 
bespeaks  their  coldness  ns  much  as  his  zeal:  and  perhaps,  if  they 
had  done  their  part  with  vigour,  things  had  not  been  brought  into 
so  very  bad  a  posture  as  Hezekiah  found  them  in. 

Hezekiah's  exhortation  to  the  Levites  is  very  pathetic. 

1.  He  lays  before  them  the  desolations  of  religion,  and  the 
deplorable  state  to  which  it  was  Drought  among  them;  (u.G, 7.) 
Our  fathers  have  trespassed.  He  said  not,  ?ny  father,  because  it 
became  him,  as  a  son,  to  be  as  tender  as  might  be  of  his  father's 
name,  and  because  his  father  would  uot  have  done  all  this,  it 
their  fathers  had  not  neglected  their  duty.  Urijah  the  priest  had 
joined  with  Ahaz  in  setting  up  an  idolatrous  altar.  He  complains, 
( 1.)  That  the  house  of  God  had  been  deserted;  They  have  for- 
saken God,  and  turned  their  backs  upon  his  habitation.  Note, 
Those  that  turn  their  backs  upon  God's  ordinances  may  truly  be 
said  to  forsake  God  himself.  (2.)  That  the  instituted  worship  of 
God  there  had  been  let  fall;  the  lamps  were  not  lighted,  incense 
was  not  burnt;  there  are  still  such  neglects  as  these,  and  they 
are  no  less  culpable,  if  the  word  be  not  duly  read  and  opened, 
for  that  was  signified  by  the  lighting  of  the  lamps,  and  if  prayers 
and  praises  be  not  duly  offered  up,  for  that  was  signified  by  the 
burning  of  incense. 

2.  He  shews  the  sad  consequences  of  the  neglect  and  decay 
of  religion  among  them,  ». 8,  9.  This  was  the  cause  of  all  llie 
calamities  thev  had  lain  under;  God  had,  in  anger,  delivered 
them  to  trouble,  to  the  sword,  and  to  captivity.  When  we  are. 
under  the  rebukes  of  God's  providence,  it  is  good  for  us  to  inquire 
whether  we  have  not  neglected  God's  ordinances,  and  whetlie; 
that  be  not  the  controversy  he  has  with  us. 

3.  He  declares  his  own  full  purpose  and  resolution  lo  revive 
religion,  and  make  it  his  business  to  promote  it,  ».10.  //  is  in 
mi/  heart,  that  is,  "  I  am  fully  resolved  to  make  a  covenant  with 
the  Lord  God  of  Israel,"  that  is,  *'  to  worship  him  only,  and  in 
that  way  which  he  has  appointed  ;  for  I  am  sure  that,  otherwife, 
his  fierce  anger  will  not  turn  away  from  us."  This  covenant  lie 
would  not  only  make  himself,  but  bring  his  people  into  the  bond   of. 

4.  He  engages  and  excites  the  Levites  and  priests  to  do  their  duty 
on  this  occasion.    This  he  begins  villi,  (r.  5.)  this  he  ends  with.. 


Before  Christ  726. 


II  CHROMCLES,  XXIX. 


The  Temple  cleansed. 


|».  11.)  calls  lliem  Levites,  to  remind  them  of  their  ohliiration  to 
God  :  calls  lliom  his  sons,  to  remind  ihem  of  their  relation  to 
Miiiself,  that  he  expected  lliat,  as  a  snn  with  the  father,  thry  should 
vrve  uilh  him  in  tlie  reformation  of  the  land.  (1.)  He  tells  them 
•iliat  was  their  dntv  ;  to  sanctify  themselves  first,  by  repentina:  of 
Jheir  neslects,  reforming;  their  own  hearts  and  lives,  and  renewing; 
their  covenants  with  God,  to  do  their  duty  better  for  the  time  to 
come  ;  and  then  to  sanclify  the  house  of  God,  as  his  servants,  to 
make  it  clean  from  everv  tliinj  that  was  disagreeable,  either 
throiif^h  the  disuse  or  the  profanation  of  it,  and  to  set  it  up  for  (lie 
purposes  for  which  it  was  made.  (2.)  He  stirs  them  up  to  it, 
(('.  11.)  "  Be  not  now  nerjligent,  or  remiss,  in  vour  duty.  Let  not 
this  good  work  be  retarded  through  your  carelessness."  lie  not 
deceived,  so  the  margin.  Thev  ihat,  bv  llieir  negligence  in  (he 
service  of  God,  think  to  mock  God,  and  put  a  cheat  upon  him,  do 
but  de';eive  themselves,  and  |)nt  a  damning  cheat  upon  their  own 
souls.  Be  not  secure,  so  some,  as  if  there  were  no  urgent  call  to 
do  it,  or  no  danger  in  not  doing  it.  Men's  negligence  in  religion 
is  owing  to  their  carnal  securilv.  The  consideration  he  quickens 
them  with,  is,  iheir  office.  God  had  herein  put  honour  upon 
them  ;  he  has  ehosen  you  to  stand  before  him.  God  expected 
work  from  them  ;  they  were  not  chosen  to  be  idle,  to  enjoy  the 
dignity,  and  leave  the  duly  to  be  tlone  bv  others,  but  to  serve 
him,  and  to  minister  to  him.  Thev  must  therefore  be  ashamed 
of  their  late  remissness,  and  now,  Ihat  the  doors  of  the  temple  were 
opened  again,  set  about  their  work  with  double  diligence. 

12.  Then  the  Levites  arose,  Mahath  the  son  of 
Amasai,  and  Joel  the  son  of  Azariah,  of  the  sons  of 
Ihe  Kohathites:  and  of  the  sons  of  Meiari  ;  Kish 
ihe  son  of  Ahdi,  and  Azariah  the  son  of  Jehalelel: 
and  of  liie  Gersiionites  ;  Joah  the  son  of  Ziminah, 
and  Eden  tlie  son  of  Joah  :  1.3.  And  of  the  sons 
of  Ehzaphan  ;  Shimri,  and  Jeiel  :  and  of  the  sons 
of  Asapii ;  Zecliariah,  and  Mattaniah  :  14.  And 
of  the  sons  of  Heman  ;  Jehiel,  and  Shiniei :  and 
of  the  sons  of  Jednthnn  ;  Shemaiah,  and  Uzziel. 
15.  And  they  gatliered  their  hrethren,  and  sanc- 
tified themselves,  and  came,  accoidini;-  to  tlie 
commandment  of  the  king,  by  tiie  words  of  the 
Lord,  to  cleanse  the  honse  of  the  Lord.  16.  And 
the  priests  went  into  the  inner  part  of  the  house 
of  the  Lord,  to  cleanse  it,  and  bronght  ont  all 
the  niicleanness  that  they  found  in  the  temple 
of  the  Lord  into  the  court  of  the  house  of  the 
Lord.  And  the  Levites  took  it,  to  carry  it  ont 
abroad  into  the  brook  Kidron.  17.  Now  they 
began  on  the  first  doi/  of  the  first  month  to  sanc- 
tify, and  on  tiie  eighth  day  of  tlie  month  came 
they  to  tlie  porch  of  tiie  Lord  :  so  they  sanctified 
the  house  of  the  Lord  in  eight  days;  and  in  the 
sixteentli  day  of  the  first  month  they  made  an 
end.  18.  Tiien  they  went  in  to  Hezekiah  tlie 
king,  and  said,  We  have  cleansed  all  the  house  of 
Ihe  Lord,  and  the  altar  of  burnt-offering,  with 
all  the  vessels  thereof,  and  Ihe  shew-bread  table, 
ivith  all  tiie  vessels  thereof.  19.  Moreover  all  the 
vessels  which  king  Ahaz  in  his  reign  did  cast 
liway  in  his  transgression,  have  we  prepared  and 
♦anctilied,  and,  beliold.  they  are  before  the  altar 
*f  the  Lord. 

VOL.  II.  38 


Wc  have  here  busy  work,  good  work,  and  needful  work,  th« 
cleansing  of  the  house  of  Ihe  Lord. 

1.  The  persons  employed  in  this  voA  were  Ihe  jiriests  and 
Levites,  who  should  have  kept  it  clean,  but,  not  having  done  that, 
were  concerned  to  make  it  clean.  Several  of  Ihe  Levites  are  here 
named;  two  of  each  of  the  three  principal  houses,  Kohath, 
Gershon,  and  Merari,  t).12.  And  two  of  each  of  Ihe  three 
families  of  singers,  Asaph,  Heman,  and  Jedulhun,  t).13.  W« 
cannot  think  these  are  named  merely  because  lliey  were  chief  in 
place,  for  then  surely  the  high  priest,  or  some  of  the  heads  of  Ihe 
courses  of  the  priests,  would  have  been  mentioned  ;  but  because 
they  were  more  zealous  and  active  than  the  rest.  When  Go<l  has 
work  to  do,  he  will  raise  up  leading  men  to  preside  in  it.  And  it 
is  not  always  that  Ihe  first  in  place  and  rank  are  most  fit  for 
service,  or  most  forward  to  it.  These  Levites  not  only  bestirred 
themselves,  \>iil  gathered  their  brethren,  and  quickened  them  to  do 
aecordinfi  to  the  commandment  of  the  hing  by  the  words  of  the 
Lord.  Observe,  They  did  according  to  Ihe  king's  command,  but 
with  an  e\e  to  God's  word  ;  the  king  commanded  them  what  was 
already  their  duty  by  the  word  of  God,  and,  in  doing  it,  they 
regarded  (jod's  word  as  a  rule  to  them,  and  the  king's  conimand- 
nient  as  a  spur  to  lliem. 

2.  The  work  was  cleansing  the  house  of  God,  (1.)  From  th? 
common  dirt  it  had  contracted  while  it  was  shut  up,  dust  and 
cobwebs,  and  the  rust  of  the  vessels.  (2.)  From  the  idols  and 
idolatrous  altars  that  were  set  up  in  it,  which,  though  kepi  ever 
so  neat,  were  a  greater  pollution  to  it  than  if  it  had  been  made  Ihe 
common-sewer  of  the  city.  The  priests  were  none  of  thorn 
mentioned  as  leading  men  in  this  work,  yet  none  but  they  durst 
go  into  the  inner  part  of  the  house,  710  not  to  cleanse  it,  which 
they  did,  and,  perhaps,  the  high  priest  into  the  holy  of  li<ili<s,  to 
cleanse  that.  And  though  the  Levites  had  the  honour  lo  be  the 
leaders  in  Ihe  work,  thev  did  not  disdain  to  be  servitors  to  I'i'' 
priests  according  to  their  office;  for  what  fillh  the  priesis  broucl.t 
into  the  court,  tlie  Levites  carrieil  to  the  brook  Kidron.  Let  not 
men's  usefulness,  be  it  ever  so  eminent,  make  them  forget  their  place. 

3.  The  expedition  wilh  which  Ihey  did  this  work  was  vcrv 
remarkable.  They  began  on  llie  first  day  of  the  first  month,  a 
happy  beginning  of  the  new  year,  and  that  promised  a  good  vear; 
thus  should  every  year  begin  with  the  reformation  of  what  is  amiss, 
and  the  purging  awav,  by  repentance,  of  all  the  defilements 
contracted  the  foregoing  vear.  In  eight  days  they  cleared  and 
cleansed  the  temple,  and  in  eight  days  more  the  courts  of  the 
temple,  r.  17.  Let  those  that  do  good  work,  learn  to  rid  work 
and  get  it  done.      Let  what  is  amiss  be  amended  quickly. 

4.  The  report  they  made  of  it  to  Hezekiah  was  very  agreeable, 
r.l8, 19.  They  gave  him  an  account  of  what  they  had  done, 
because  it  was  he  that  set  them  on  work;  they  boasted  not  of  their 
own  care  and  pains,  nor  did  they  come  to  him  to  be  paid,  but  to 
let  him  know  that  all  the  thiiigs  that  had  been  profaned  were  now 
sanctified  according  to  law,  and  were  ready  to  be  used  again  when- 
ever he  pleased.  Thev  kbcw'  the  good  king  had  set  his  heart  upon 
God's  altar,  and  longed  to  be  attending  that,  and  therefore  Ihey 
insisted  most  upon  Ihe  readiness  thev  had  put  that  into  ;  that  the 
vessels  of  Ihe  altar  were  scoured  and  brightened  ;  thnee  which 
Ahaz,  in  his  transgression,  had  east  away,  as  vessels  in  which  there 
was  no  pleasure,  those  Ihey  gathered  together,  sanctified  them, 
and  laid  them  in  their  place  before  the  altar.  Thougli  the  vessels 
of  the  sanctuary  niav  be  profaned  for  a  while,  God  will  find  a  time 
and  wav  to  sanctify  them.  Neither  his  ordinances,  nor  his  people, 
shall  be  suffered  to  fail  for  ever. 

20.  Then  Hezekiah  the  king  rose  early,  and 
gathered  the  rulers  of  Ihe  city,  and  went  np  to  tiie 
house  of  the  Lord.  21.  And  they  brought  seven 
bullocks,  and  seven  'ams,  and  seven  lambs,  and 
seven  he-goats,  for  a  sin-offering  for  the  kingdom, 
and  for  the  sanctuary,  and  for  Jndali.     And  he 


Before  Clirist  72G. 


II  CHRONICLES,  XXIX. 


Hezekiah's  Sacrificft 


romiTiiuuled  the  priests  llie  sons  of  Aaron  to  offer 
lliein  on  tlie  altar  of  the  Lord.  22.  So  they  killed 
l!i(>  hullocks,  and  the  priests  received  the  blood, 
n\u\  sprinkled  it  on  the  altar:  likewise,  when  they 
i)ad  killed  the  rams,  they  sprinkled  the  blood  upon 
the  altar:  they  killed  also  tiie  lambs,  and  they 
.•~])rinkled  the  blood  upon  the  altar.  23.  And  tliey 
brought  forth  tlie  hf-o<):ils  for  the  sin-offering 
before  the  king  an. I  tlir  congregation;  and  they 
laid  their  hands  upon  them.  24.  And  the  priests 
killed  them,  and  they  made  reconciUation  with 
their  blood  upon  the  altar,  to  make  an  atonement 
for  all  Israel:  for  the  king  commanded  that  the 
burnt-offering-  and  the  sin-offering  should  he  made 
for  all  Israel.  25.  And  he  set  the  Levites  in  the 
hou.se  of  the  Lord  with  cymbals,  with  psalteries, 
and  with  harps,  according  to  the  commandment  of 
David,  and  of  Gad  the  king's  seer,  and  Nathan 
the  prophet:  for  so  u-as  the  commandment  of  the 
Loud  by  his  prophets.  26.  And  the  Levites  stood 
\vith  the  instruments  of  David,  and  the  priests  with 
the  trumpets.  27.  And  Hezekiah  commanded  to 
offer  the  burnt-offering  upon  the  altar.  And  when 
the  burnt-offering  began,  the  song  of  the  Lord 
began  also  with  the  trumpets,  and  with  the  intru- 
nients  ordained  by  David  king  of  Israel.  28.  And 
all  the  congregation  worsliipped,  and  the  singers 
sang,  and  the  trumpeters  sounded  :  and  all  this 
continued  until  the  burnt-offering  was  finished. 
29.  And  when  they  had  made  an  end  of  offering, 
the  king  and  all  that  were  present  with  him  bowed 
themselves,  and  worshipped.  30.  Moreover  Heze- 
kiah the  king  and  the  princes  commanded  the 
Levites  to  sing  praise  unto  the  Lord  with  the 
words  of  Da\id,  and  of  Asaph  the  seer.  And 
they  sang  praises  with  gladness,  and  they  bowed 
their  heads  and  worshipped.  3i.  Then  Hezekiah 
answered  and  said.  Now  ye  have  consecrated 
yourselves  unto  the  Lord,  come  near  and  bring 
sacrifices  and  thank-offerings  into  the  house  of  the 
Lord.  And  the  congregation  brought  in  sacrifices 
and  thank-offerings;  and  as  many  as  were  of  a  free 
heart  burnt-offerings.  32.  And  the  number  of  the 
burnt-offerings,  which  the  congregation  brought, 
was  llueescore  and  ten  bullocks,  an  hundred  rams, 
and  iwo  hundred  lambs:  all  these  luere  for  a  burnt- 
offering  to  the  Lord.  33.  And  the  consecrated 
things  iceie  six  hundred  oxen  and  three  thousand 
sheep.  34.  But  the  piiests  were  too  few,  so  that 
they  could  not  flay  all  the  burnt-offerings:  where- 
fore Iheir  brethren  the  Levites  did  help  them,  till 
the  work  was  ended,  and  until  the  other  priests  had 
sanctified  themselves:  for  the  Levites  xiere  more 
upright  in  heart  to  sanctify  themselves  than  the 
priests.  35.  And  also  the  burnt-offerings  tvere  in 
abundance,  with  the  fat  of  the  peace-offerings,  and 


the  drink-offerings  for  evei-y  burnt-offering.  So  tha 
service  of  the  house  of  the  Lord  was  set  in  order. 
^a.  And  Hezekiah  rejoiced,  and  all  the  people, 
that  God  had  prepared  the  people  :  for  the  thing 
was  done  suddenly. 

Ttie  temple  being  cleansed,  we  liave  liere  an  account  of  tlie 
good  use  that  was  immediately  made  of  it.  A  solemn  assembly 
was  called  to  meet  the  king  at  the  temple  the  very  next  day  ; 
(u.20.)  and  very  glad,  no  doubt,  all  the  good  people  in  Jerusalem 
were,  when  it  was  said,  Let  ns  go  vp  to  the  house  of  the  Lord, 
Ps.  122.1.  As  soon  as  Hezekiah  heard  that  the  temple  was  ready 
for  him,  he  lost  no  time,  but  made  it  apjiear  that  he  was  ready  for 
if.  He  rose  early  to  go  up  to  the  house  of  the  Lord,  earlier  on 
that  day  than  on  other  days,  to  shew  that  his  heart  was  upon  his 
work  there. 

Now  this  day's  work  was  to  look  two  ways  ; 

I.  Atonement  must  be  made  for  the  sins  of  the  last  reign.  They 
thought  it  not  enough  to  lament  and  forsake  those  sins,  but  they 
brought  a  sin-offering.  Even  our  repentance  and  reformation  will 
not  obtain  pardon  but  in  and  through  Christ,  who  was  made  sin, 
that  is,  a  sin-offering,  for  us.  No  peace  but  through  his  blood, 
no  not  for  penitents.     Observe, 

1.  The  sin-offering  wasyor  the  kingdom,  the  sanctuary,  ssiAfor 
Jiidah;  (t;.21.)  that  is,  to  make  atonement  for  the  sins  of  princes, 
priests,  and  people,  for  they  had  all  corrupted  their  way.  The  law 
of  Moses  appointed  sacrifices  to  make  atonement  for  the  sins  of  the 
whole  congregation,  (Lev.  4. 13, 14.  Numb.  15.24,  25.)  that  the 
national  judgments,  which  their  national  sins  deserved,  might  be 
turned  away  ;  for  this,  we  must  now  have  an  eye  to  Christ  the 
great  Propitiation,  as  well  as  for  the  remission  and  salvation  of 
particular  persons. 

2.  The  law  appointed  only  one  goat  for  a  sin-offering,  as  on  the 
day  of  atonement,  (Lev.lG.15.)  and  on  such  extraordinary  occa- 
sions as  this,  Numb.  15. 24.  But  they  here  offered  seven,  (u.21.) 
because  the  sins  of  the  congregation  had  been  very  great,  and  long 
continued  in.  Seven  is  a  number  of  perfection  :  our  great  Sin- 
offering  is  but  one,  yet  that  one  perfects  for  ever  them  that  are 
sanctified. 

3.  The  king  and  the  congregation  (that  is,  the  rppresentati\es  of 
the  congregation)  laid  their  hands  on  the  heads  nj  tlie  goats  that 
were  for  {\\c  sin-offering ,  (i>.  23.)  tliereliy  owning  themselves  guilty 
before  God,  and  expressing  their  desire  that  the  guill  of  the  sinner 
might  be  transferred  upon  ihe  sacrifice.  By  faith  we  lav  ourhanda 
on  the  Lord  Jesus,  and  so  receive  the  atonement,  Rom.  5. 11. 

4.  Burnt-oiferings  were  offered  with  the  sin-offerings,  seven 
bullocks,  seven  rams,  and  seven  lambs.  The  intention  of  the  burnt- 
offerings  was  to  give  glory  to  the  God  of  Israel,  whom  they  own 
as  the  only  true  (jod,  which  it  was  proper  to  do  at  the  saujt^  time 
that  they  were  bv  the  sin-offering  making  atoneriieiit  for  their 
offences.  The  blood  of  those,  as  well  as  of  the  sin-offering,  was 
sprinkled  upon  the  altar,  {v.  21.)  to  make  reconciliation /or  all 
Israel,  (u. 24.)  and  not  for  Judah  only;  Christ  is  a  Propitiation  not 
for  the  sins  of  Israel  only,  but  of  the  jchote  world,  1  John,  2. 1,2. 

5.  While  the  offerings  were  burning  upon  the  altar,  the  Levites 
sang  the  song  of  the  Lord,  (v.  21.)  the  psalms  composed  by  David 
and  Asaph,  (u.30.)  with  the  musical  instruments  which  God  bv  his 
prophets  had  commanded  the  use  of,  (v. 25.)  and  which  had  been 
long  neglected.  Even  sorrow  for  sin  must  not  put  us  out  of  tune 
for  praising  God.  By  faith  we  must  rejoice  in  Christ  Jesus  as  our 
righteousness ;  and  our  prayers  and  praises  must  ascend  with  his 
offering,  to  be  accepted  only  in  the  virtue  of  it. 

6.  The  king  and  all  the  congregation  testified  their  consent  to, 
and  concurrence  in,  all  that  was  done,  by  bowing  their  heads  and 
worshipping ;  expressing  an  awful  veneration  of  the  Divine  Majesty, 
by  jtostures  of  adoration.  This  is  taken  notice  of,  f. 28.  .30.  Il 
is  not  enough  for  us  to  be  where  God  is  worshipped,  if  we  do  not 
ourselves  worship  him,  and  that,  not  with  bodily  exercise  o»Wy, 
which  profits  little,  but  with  the  heart. 


Before  Christ  72(3. 


11.  The  solemnities  of  lliis  day  diil  likewise  look  forward  ;  llic 
Jeinple  service  was  to  be  set  u\y  a^aiii,  tliat  it  inifjlit  be  contiiiiiiilly 
kept  lip;  and  this  Ilezekiuli  calls  Iheiii  to,  j;.  Dl.  "Now  that 
ye  have  consecrated  yourselves  to  the  Lord,  have  both  made  an 
atonement  and  made  a  covenant  by  sacrifice,  are  solemnly  recon- 
ciled and  enijaned  to  him;  now  cnme  near,  and  hrinrj  sacrifices." 
Note,  Our  covenant  with  God  must  be  |)ursued  and  improved  in 
communion  with  him.  Having  consecrated  ourselves,  in  the  first 
place,  to  the  Lord,  we  must  bring  the  sacrifices  of  prayer,  an<l 
praise,  and  alms,  to  his  house.  Now,  in  this  work,  it  was 
found, 

1.  That  the  people  were  free.  Being  called  to  it  by  the  kiiifj, 
they  brontchi  in  their  offerings,  though  not  in  such  abundance  ns 
in  the  sjlorioiis  davs  of  Solomon,  (for  Judali  was  now  diininisheil, 
impoverished,  and  brought  low,)  but  according  to  what  they  had, 
and  as  much  as  (me  could  expect,  considering  their  poverty  and 
the  great  decay  of  pitlv  among  them.  (1.)  Some  were  so  gene- 
rous as  to  bring  burnt-offerings,  which  were  wholly  consumed  to 
the  honour  of  (iod,  and  of  which  the  offerer  had  no  part;  of  this 
sort  there  weie  70  bullocks,  100  rams,  and  200  lambs,  r.32. 
(  2.)  Others  brou2,lit  peace-offerings  and  thank-offerings,  the  fat 
of  wiiich  was  burnt  upon  the  altar,  and  the  flesh  divided  between 
the  priests  and  the  offerers  ;  (u.  35.)  of  this  sort  there  were  600 
oxen  and  3000  sheep,  i\33.  Perhaps  the  remembrance  of  Iheir 
sin,  in  sacrificing  on  the  high  places,  made  them  more  willing 
to  bring  their  sacrifices  now  to  God"s  altar. 

2.  That  the  priests  were  few,  too  few  for  the  service,  v.  34. 
Many  of  them,  it  is  likelv,  were  suspended  and  laid  aside  as 
polluted  and  uncanoniral,  for  having  sacrificed  to  idols  in  the  last 
reign,  and  the  rest  had  not  the  zeal  that  one  might  have  expected 
upon  such  an  occasion  ;  Ihev  thought  that  the  king  needed  not 
to  be  so  forward,  that  there  was  no  such  necessity  for  haste  in 
opening  the  doors  of  the  temple,  and  therefore  they  look  no  care 
to  sanctify  themselves,  and,  being  unsanclified,  and  so  unqualified, 
they  made  that  their  excuse  for  being  absent  from  the  service  ;  as 
if  their  o/fence  would  be  their  </cfeuce.  It  is  recorded  here,  to 
the  perpetual  shame  of  the  priests,  that  though  they  were  so  well 
provided  for  out  of  the  offerings  of  the  Lord  made  l)y  fire,  yet 
they  did  not  mind  their  ijusiness  ;  here  was  work  to  do,  and  there 
wanted  proper  hands  to  do  it. 

3.  That  the  Levites  were  forward.  They  had  been  more 
vpnght  in  heart  to  saiictifi/  themselees  than  the  priests,  (v.  34.) 
were  better  affected  to  the  work,  and  better  j)repared  and  qualified 
for  it  ;  this  was  their  praise,  and,  in  recompence  for  it,  they  had 
the  honour  to  be  emploved  in  that  which  was  the  priests'  work  ; 
they  helped  them  to  flat/  the  offerings.  This  was  not  according 
to  the  law,  (Lev.  1.  3,  G.)  but  the  irregularity  was  dispensed  with 
in  cases  of  necessity,  and  thus  encouragement  was  given  to  the 
faithful  zealous  Levites,  and  a  just  disgrace  was  put  upon  the 
careless  priests.  What  the  Levites  wanted,  in  the  ceremonial 
advantages  of  their  birth  and  consecration,  was  abundantly  made 
up  in  their  eminent  qualifications  of  skill  and  will  to  do  the  work. 

4.  That  all  were  pleased.  The  king  and  all  the  people  rejoiced 
in  this  blessed  turn  of  affairs,  and  the  new  face  of  religion  which 
the  kingdom  had  put  on,  r.36.  Two  things  in  this  matter  pleased 
them;  (1.)  That  it  was  soon  brought  about;  the  tiling  teas  done 
suddenly,  in  a  little  time,  with  a  great  deal  of  ease,  and  without 
any  opposition.  Those  that  go  about  the  work  of  God  in  faith, 
and  with  resolution,  will  find  that  there  is  not  that  difficulty  in 
it  which  they  s(mietimes  imaaine,  but  it  will  be  a  pleasing  surprise 
to  them  to  see  how  soon  it  is  dor,e.  (2.)  That  the  hand  of  God 
was  plainly  in  it ;  God  had  prepared  the  people  by  the  secret 
influences  of  his  grace,  so  that  many  of  those  who  had  in  the  last 
reign  doted  on  the  idolatrous  altars,  were  now  as  much  in  love 
with  God's  altar.  This  change,  which  God  wrought  onlheir  minds, 
did  very  much  expedite  and  facilitate  the  work.  Let  magistrates 
and  ministers  do  their  part  toward  the  reforming  of  a  land,  and 
then  let  them  trust  God  to  do  his,  and  ascribe  to  him  the  glory  of 
what  is  done,  especially  when  it  is  done  suddenly,  and  is  a  pleasing 
surprise.      This  is  the  Lord's  doing,  and  it  is  marvellous. 


li  CHIIONICLES,  XXIX,  XXX.       Preparations  for  tl.e  Passover. 

CHAP.  XXX. 


/n  this  chapter,  tee  hnre  nn  account  nf  the  solemn  passover  which  Hezctsiuh  kcjit 
in  the  first  year  of  his  rri^u.  I.  The  cnnsultation  about  it,  and  llie  resolution 
fie  and  his  people  cnme  to  fur  the  obstrrance  of  it,  v.  2.  .5.  //.  The  intilntion 
he  sent  to  Jiidah  and  Israel  to  come  and  Ictep  it,  r.  I,ri..l2.  ///.  The 
joyful  celebration  of  it,  v.  13.  .27.  By  this,  the  refnrmnlion,  set  on  foot  in 
theforei^nins:  chapter,  u-as  i^reatly  advanctd  and  established,  and  that  nail  in 
God's  lioly  place  cleiiclieil. 

1.  A  ND  Hezekiah  sent  to  all  Israel  and  Jiulali, 
XA_  and  wrote  letters  also  to  Eiiliraim  and 
Alaiiasseli,  that  lliey  should  come  to  tlie  house  of 
the  Loud  at  Jerusalem,  to  keep  liie  passover  imlo 
tlie  Lord  God  of  Israel.  2.  For  the  king  had  taken 
counsel,  and  his  princes,  and  all  tiie  congregation 
in  Jernsalem,  to  keep  the  passover  in  tiie  second 
month.  .3.  For  they  could  not  keep  it  at  that  lime, 
because  the  priests  had  not  sanctified  themselves 
sufficiently,  neither  had  tiie  people  gathered 
liiemselves  together  to  Jerusalem.  4.  And  the 
thing  pleased  the  king  and  all  the  congregation. 
5.  So  they  established  a  decree  to  make  procla- 
mation throughout  all  Israel,  from  Beer-sheba 
even  to  Dan,  that  they  should  come  to  keep  tiie 
passover  unto  the  Lord  God  of  Israel  at  Jerusa- 
lem :  for  they  had  not  done  if  of  a  long  time  in 
such  sort,  as  it  was  written.  6.  So  the  posts  went 
with  the  letters  from  the  king  and  liis  jirinces 
througiiout  all  Israel  and  Judah,  and  according  to 
tiie  commandment  of  the  king,  saying,  Ye  ciiildren 
of  Israel,  turn  again  unto  the  Loud  God  of  Abra- 
liam,  Isaac,  and  Israel,  and  he  will  return  to  the 
remnant  of  you,  that  are  escaped  out  of  the  hand 
of  the  kings  of  Assyria.  7.  And  be  not  ye  like 
your  fathers,  and  like  your  brethren,  which  tres- 
passed against  the  Lord  God  of  their  fathers, 
who  therefore  gave  them  up  to  desolation,  as  ye 
see.  8.  Now  be  ye  not  stiff-necked,  as  your  fathers 
ivere,  but  yield  yourselves  unto  the  Lord,  and 
enter  into  his  sanctuary,  which  he  hath  sanclified 
for  ever:  and  serve  the  Lord  your  God,  that  the 
fierceness  of  his  wrath  may  turn  away  from  you. 
9.  For  if  ye  turn  again  unto  the  Lord,  your 
brethren  and  your  children  shall  find  compassion 
before  them  that  lead  them  captive,  so  that  they 
shall  come  again  into  this  land  :  for  the  Lord 
your  God  is  gracious  and  merciful,  and  will  not 
turn  away  his  face  from  y©u,  if  ye  return  unto 
him.  10.  So  the  posts  passed  from  city  to  city, 
through  the  country  of  Ephraim  and  Manasseh 
even  unto  Zebnlun  :  but  they  laughed  them  to 
scorn,  and  mocked  them.  11.  Nevertheless  divers 
of  Aslier  and  Manasseh  and  of  Zebulun  iiuinbled 
themselves,  and  came  to  Jerusalem.  12.  Also  in 
Judah  the  hand  of  God  was  to  give  them  one 
iieart  to  do  the  commandment  of  the  king  and  of 
the  princes,  by  the  word  of  the  Lord. 


Bctbre  Christ  726. 


II  CHRONICLES,  XXX. 


Preparations  for  the  Passover. 


Here  is, 

I.  A  passover  resolved  upon.  The  annual  feast  was  institu(e<l 
as  a  inediorial  of  tlie  bringing-  of  tiie  ciiildren  of  Israel  out  of  Egypt : 
it  happened  tliat  the  reviving  of  the  temple-service  fell  williin  the 
appcjiuted  days  of  that  feast,  the  17th  day  of  the  1st  month  ; 
this  brought  that  forgotten  solemnity  to  mind  ;  "  What  shall  we 
do,"  sa\s  Hezekiah,  "about  the  passover  .'  It  is  a  very  comfort- 
able ordinance,  and  has  been  long  neglected  ;  how  shall  we  re- 
vive that .'  The  time  is  lapsed,  for  this  year  ;  we  cannot  go  about 
it  immediately,  the  consreiMtiini  is  lliin,  the  people  have  not  no- 
(iie,  the  priests  are  nut  pie)i.ir<(l,  v,  3.  Must  we  defer  it  till 
aiiolher  year  ?"  Many,  itislikclv,  were  for  deferring  it ;  but  He- 
ztkiah  considered  that  by  that  time  twelvemonth,  (he  good  aft'ec- 
liims  of  the  people  would  cool,  and  it  would  be  too  long  to  want 
the  beuelit  of  the  ordinance;  and  therefore,  finding  .1  proviso  in 
tlie  law  (if  Pluses,  that  particular  persons  who  were  unclean  in 
ttie  first  monlli,  tiiight  keep  the  passover  the  fourteenth  day  of  the 
second  month,  and  be  accepted,  (Nund).  9.  11.)  he  doubted  not 
but  that  it  might  be  extended  to  the  congregation.  Whereupon, 
they  resolved  to  keep  the  passover  iti  the  second  month.  Let 
the  circumstances  give  way  to  the  substance,  and  let  not  the  thing 
itself  be  lost  upon  a  nicety  about  the  lime.  It  is  good  striking 
while  the  iron  is  hot,  and  taking  people  when  they  are  in  a  good 
mind.     Delays  are  dangerous. 

II.  A  proclamation  issued  out  to  give  notice  of  this  passover, 
and  to  summon  the  people  to  it. 

1.  An  invitation  was  sent  to  the  ten  revolted  tribes  to  stir  them 
up  to  come,  and  attend  this  solemnity.  Letters  were  written  to 
Ephraim  and  Manasseh  to  invite  them  to  Jerusalem  to  keep  this 
passover,  (c.  1.)  not  with  any  politic  design  to  bring  them  back  to 
the  house  of  David,  but  with  a  pious  design  to  bring  them  back  to 
the  Lord  God  of  Israel;  "Let  them  take  whom  thevwill  for  their 
king,"  says  Hezekiah,  "so  they  will  but  take  him  for  their  God." 
The  matters  in  difference  between  Judah  and  Israel,  either  upon 
a  civil  or  sacred  account,  shall  not  hinder,  but  that,  if  the  people 
of  Israel  will  sincerely  return  to  the  Lord  Iheir  God,  Hezekiah  will 
bid  them  as  welcome  to  the  passover  as  any  of  his  own  subjects. 
Expresses  are  sent  post  throughout  all  the  tribes  of  Israel,  with 
memorials,  earnestly  pressing  the  people  to  take  this  opportunity 
of  returning  to  the  God  from  whom  they  had  revolted.  Now 
here  we  have, 

(1.)  The  contents  of  the  circular  letters  that  were  dispatched 
awav  upon  this  occasion,  in  which  Hezekiah  discovers  a  great 
con,.ern  both  for  the  honour  of  God  and  for  the  welfare  of  the 
neighbouring  kingdom,  the  prosperity  of  which  he  seems  passion- 
ately desirous  of,  though  he  not  only  received  no  toll,  tribute,  or 
custom,  from  it,  but  it  had  often,  and  not  long  since,  been  vexatious 
to  his  kingdom.     This  is  rendering  good  for  evil. 

Observe,  [1.]  What  it  is  which  he  presses  them  to;  (v. 8.) 
"  Yield  yourselves  ttnto  the  Lord.  Before  you  can  come  into 
communion  with  him,  you  must  come  into  covenant  with  him." 
"  Give  the  hand  to  the  Lord ;  so  the  word  is  ;  that  is,  "  Consent 
to  take  him  for  your  God  :"  a  bargain  is  confirmed  bv  giving  the 
hand  ;  "  Strike  this  bargain.  Join  yourselves  to  him  in  an  ever- 
lasting covenant.  Siihscri/)e  vith  the  hand  to  be  his,  Isa.  44.  5. 
Give  him  your  hand,  in  token  of  giving  bini  \our  heart;  lay  vour 
hand  to  his  plough  ;  devote  yourselves  to  his  service,  to  work  for 
him.  Yield  to  him,"  that  is,  "  Come  up  to  his  terms  ;  come 
under  his  trovcrnnient  ;  stand  it  not  out  any  longer  against  him. 
Yiild  to  him,  to  be  absolutely  and  universally  at  his  command, 
at  his  disposal;  to  be,  and  do,  and  have,  and  suffer,  whatever  he 
pleases.  In  order  to  this,  be  not  stiff-necked  as  rjovr fathers  were; 
let  nnt  your  corrupt  and  wicked  wills  rise  U|i  in  rebellion  against 
the  will  of  God.  Say  not  that  you  will  do  what  you  please,  but 
resolve  to  do  what  he  i)leases."  We  perceive  in  the  carnal  mind 
a  fliffuess  and  obstinacy,  an  iinaptness  to  comply  with  God  ;  we 
have  it  from  our  fathers,  it  is  bred  in  the  bone  with  us:  this  must 
be  conquered  ;  and  the  will  that  had  in  it  a  spirit  of  contradiction 
must  be  melted  into  the  will  of  God  ;  and  to  his  yoke  the  neck 
that  was  an  iron  sinew  must  be  bowed  and  fitted.  In  pursuance 
of  this  resignation   to  God,   he    presses   them    to   enter  into  kit 


mncliiaru,  that  is,  to  attend  upon  him  in  that  place  which  he  had 
ilioscn  to  put  his  name  there,  and  serve  him  in  the  ordinances 
which  he  had  appointed.  "  The  doors  of  tlie  sanctuary  are  now 
opened,  and  you  have  liberty  to  enter;  the  temple  service  is  now 
re\ived,  and  you  are  welcome  to  join  in  it."  The  king  says, 
Come;  the  princes  and  priests  sav.  Come,  whoever  will,  let  him 
come.  This  he  calls,  (y.6.)  turning  to  the  Lord  God;  for  they 
had  forsaken  him,  and  worshipped  other  gods;  Repent  noiv, 
and  be  converted.  Thus  they  who  through  grace  have  turned  to 
God  themselves,  should  do  all  they  can  to  bring  others  to  him. 

[2.]  What  arguments  he  uses  to  persuade  them  to  do  this. 
First,  "  You  are  children  of  Israel,  and  therefore  stand  related, 
stand  obliged,  to  the  God  of  Israel,  from  whom  you  are  revolted." 
Secondly,  "The  God  you  are  called  to  return  to,  is  the  God  of 
Abraham,  Isaac,  and  Jacob,  a  God  in  covenant  with  \our  first 
fathers,  who  served  him  and  yielded  themselves  to  him;  and  it  was 
their  honour  and  happiness.'  Thirdly,  "Your  late  fathers,  that 
forsook  him  an<l  trespassed  against  him,  have  been  given  up  to 
desolation;  their  apostacy  and  idolatry  have  been  their  ruin,  as  you 
see;  (c. 7.)  let  their  harms  be  your  warnings."  Fourthly,  "You 
yoursclvps  are  but  a  remnant  narrowly  escaped  out  of  the  hands  of 
the  kiiiys  of  Assyria,  {v.  G.)  and  therefore  are  concerned  to  put 
yourselves  under  the  protection  of  the  God  of  your  fathers,  that  you 
be  not  quite  swallowed  up."  Fifthly,  "This  is  the  only  wav  of 
turning  tncay  the  fierceness  of  God's  anger  from  you,  (v.  8.)  which 
wi!i  certainly  consume  you,  if  you  continue  stiff-necked."  Lasllif, 
"  If  you  return  to  God  in  a  way  of  duty,  he  will  return  to  you  In  a 
way  of  mercy."  This  he  begins  with,  (v.G.)  and  concludes  with, 
t>,  9.  In  general,  "  You  will  find  him  gracious  and  merciful,  and 
one  that  will  7iot  turn  away  his  face  from  you,  if  you  seek  him,  not- 
withstanding the  provocations  you  have  given  him."  Parlicularlv, 
"  You  may  hope  that  he  will  turn  again  the  captivitv  of  vour 
brethren  that  are  carried  away,  and  bring  them  back  to  llieir  own 
land."  Could  any  thing  be  expressed  more  pathetically,  more 
movingly?  Could  there  be  a  better  cause,  and  better  pleaded  ( 

(2.)  The  entertainment  which  Hezekiah's  messengers  and 
message  met  with.  It  does  not  appear  that  Hoshea,  who  was  now 
king  of  Israel,  took  any  umbrage  from,  or  gave  any  opposition  to, 
the  dispersing  of  these  proclamations  through  his  kingdom,  nor 
that  he  forbade  his  subjects  to  accept  the  invitation  ;  he  seems  to 
have  left  them  entirely  to  their  liberty,  they  might  go  to  Jerusalem 
to  worship,  if  they  pleased ;  for  though  he  did  evil,  yet  not  like  the 
kings  of  Israel  that  icere  before  him,  2  Kings,  17.2.  He  saw 
ruin  coming  upon  his  kingdom,  and  if  any  of  his  subjects  would 
try  this  expedient  to  prevent  it,  they  had  his  full  permission. 
But,  for  the  people, 

[1.]  The  generality  of  them  slighted  the  call,  and  turned  a  deaf 
ear  to  it.  The  messengers  went  from  city  to  city,  some  to  one,  and 
some  to  another,  and  used  pressing  entreaties  with  the  people  to 
come  up  to  Jerusalem  to  keep  the  passover;  but  they  were  so  far 
from  complying  with  the  message,  that  they  abused  them  that 
brought  it,  laughed  them  to  scorn,  and  mocked  them,  (i'.  10.)  not 
only  refused,  but  refused  with  disdain.  Tell  them  of  the  God  of 
Abraham,  they  knew  him  not,  they  had  other  gods  to  serve,  Baal 
and  Ashtaroth  ;  tell  them  of  the  sanituary,  their  high  places  were 
as  good;  of  God's  mercy  and  wrath,  they  neither  dreaded  the  one, 
nor  desired  the  other.  No  marvel  that  the  king's  messengers  were 
thus  despitefully  used  by  this  apostate  race,  when  God's  messengers 
were  so,  his  servants  the  prophets,  who  produced  credentials  from 
him.  The  destruction  of  the  kingdom  of  the  ten  tribes  was  now  at 
hand  ;  it  was  but  two  or  three  years  after  this,  that  the  king  of 
Assyria  laid  siege  to  Samaria,  which  ended  in  the  captivity  of  those 
tribes  :  just  before  this,  they  had  not  only  a  king  of  their  own  that 
permitted  them  to  return  to  God's  sanctuary,  but  a  king  of  Judali 
that  earnestly  invited  them  to  do  it;  had  they  generally  accepted  this 
invitation,  it  might  have  prevented  their  ruin;  but  their  contempt 
of  it  hastened  and  aggravated  it,  and  left  them  inexcusable. 

[2.]  Yet  there  were  some  few  that  accepted  the  invitation.  The 
message,  though  to  soaie  it  was  a  savour  of  death  -unto  death,  was 
to  others  a.  savour  of  life  unto  life,  v.W.  In  the  worst  of  times,  God 
has  bad  a  remnant;  so  he  had  here,  di^-rs  of  Asher,  Macass'/h, 


I-.efore  Christ  72G. 


II  CHROiMCLES,  XXX.       Tiie  Ctlebration  of  llie  Passover. 


;  11(1  Zebiilun,  (here  is  do  iiicnlion  of  any  out  of  Epiiraini*,) 
hunihlcd  tlidiisclcfs,  nuil  came  lo  Jvriisnliiii.  lliat  is,  were  sorry 
(or  tlioir  sins,  and  siibmittec!  to  God.  Pride  keeps  men  from 
\iel(lins  themselves  to  tlie  Lord;  wiien  that  is  brought  down,  the 
ivorii  is  done. 

2.  A  command  was  given  to  tlie  men  of  Jndah  to  attend  this 
soh-mnilv,  and  thev  universally  obeyed  it,  v.  12.  They  did  it 
"  ilh  oni'  heart,  were  all  of  a  mind  in  it,  and  tlip  hand  oj  God  gave 
llieiii  that  one  heart;  for  it  is  in  the  day  of  power  that  Christ's 
fnlijecis  are  made  willing;.  It  is  God  that  works  both  to  will 
and  to  do.  When  r.eople,  at  any  time,  diseover  an  unexpected 
forwardness  to  that  which  is  good,  we  must  acknowledge  the 
hand  of  God  in  it. 

13.  And  tliere  assembled  at  Jerusalem  much 
people  to  keep  the  feast  of  unleavened  bread  in 
the  second  month,  a  very  fjreat  conp;i"egatioii. 
14.  And  they  arose  and  took  away  the  altars  that 
uere  in  Jerusalem,  and  all  the  altars  for  incense 
took  they  away,  and  cast  them  into  the  brook 
Kidron.  15.  Then  they  killed  the  passover  on 
the  fourteenth  rlai/  of  tlie  second  monlh:  and  the 
priests  and  the  Levites  were  ashamed,  and  sancti- 
fied themselves,  and  brought  in  the  burnt-offerings 
into  the  house  of  the  Lord.  16.  And  they  stood 
in  their  place  after  their  manner,  according  to  the 
law  of  Moses  tlie  man  of  God  :  the  priests  sprinkled 
the  blood,  icliich  thetj  received  of  the  hand  of  the 
Levites.  17.  For  there  ivere  many  in  the  con- 
gregation that  were  not  sanctified  :  therefore  the 
Levites  had  the  charge  of  the  killing  of  the  pass- 
overs  for  every  one  iliat  was  not  clean,  to  sanctify 
them  unto  the  Lono.  18.  For  a  multitude  of  the 
people,  even  many  of  E|)hraim,  and  Manasseh, 
Issaciiar,  and  Zebulun,  had  not  cleansed  them- 
selves, yet  did  they  eat  the  passover  otherwise 
than  it  was  written  :  but  Hezek'ah  prayed  for 
them,   sayiu;;,   the    o-ood    {^ord    jjarddii    every    one 

19.  That  prepareth  his  heart  to  seek  God,  the 
Lord  God  of  his  fathers,  though  he  he  not  cleansed 
according    to    the    purification    of    the    sanctuary. 

20.  And  the  Lord  hearkened  to  Hezekiah,  and 
healed  the  people. 

The  time  appointed  for  the  passover  is  now  come,  and  a  very 
great  congregation  came  together  upon  tliis  occasion,  v.  IS.  Now 
here  we  have, 

I.  The  preparation  they  made  for  the  passover;  it  was  good 
preparation:  they  took  away  all  the  idolatrous  altars  that  were 
found,  not  only  in  the  temple,  but  in  Jerusalem,  d.14.  Before 
they  kept  the  feast,  they  cast  out  tliis  old  leaven.  The  best 
preparation  we  can  make  for  the  gospet-passover,  is,  to  cast 
away  our  iniquities,  our  spiritual  idolatries. 

II.  Their  celebration  of  the  passover;  in  this  the  people  were 
fo  forward  and  zealous,  that  the  |)riesls  and  Levites  blushed  to 
lee  themselves  out-dojie  by  the  commonalty,  to  see  thnni  more 
ready  to  bring  sacrifices  than  they  were  to  offer  them.  This  put 
fliem  upon  sanclif\ing  themselves,  (i\  15.)  that  the  work  might 
tot  slanil  sfill  for  want  of  hands  to  carry  it  on.  The  notice  we 
rake  of  Ihe  zeal  of  others  should  make  ns  ashamed  of  our  own 
coldness,  and  quicken  us,  not  only  to  flo  our  duty,  but  to  do  it 
well,  and  lo  sanc-tify  ourselves  to  it.     They  did  according  to  the 


duty  of  their  place,  (I'.IG.)   sprinkling /Ac  blood  upon  the  altar, 
which  was  a  type  of  Christ,  onr  I'aisi/ver,  sacrificed  for  us. 

III.  'the  irregularities  thev  were  guiltv  of  in  this  solemnity. 
The  sulislance  ivas  well  managed,  and  with  a  great  deal  of  devo- 
tion ;  lull,  licside  being  a  month  out  of  time,  1.  The  Levites  killed 
the  )>ass(>vi-i\  which  should  have  been  done  by  tlie  priests  only, 
V.  17.  'I'hey  also  assisted,  more  than  Ihe  law  ordinarily  allowed, 
in  offering  Ihe  other  sacrifices,  particularly  those  that  were  for 
ihe  purifsing  of  the  unclean,  many  of  which  there  was  now 
occasion  for.  Some  think  that  it  was  the  offerers'  work,  not  the 
priests',  that  the  Levites  had  here  the  charge  of.  Ordinarily, 
every  man  killed  his  lamb,  but  now,  for  those  that  were  under 
any  ceremonial  pollution,  tlie  Levites  did  it.  2.  Many  were 
permilled  lo  eat  tlie  passover  who  were  not  purified  according 
to  the  strictness  of  the  law,  i'.18.  This  was  the  second  month, 
and  there  was  no  warrant  to  put  them  off  further  lo  Ihe  third 
month,  as,  if  it  had  been  the  first  monlh,  tlie  law  had  permilled 
them  to  eat  it  the  second.  And  Ihev  were  loath  to  forbid  them 
communicating  at  all,  lest  they  should  discourage  new  converts, 
and  send  them  awav  complaining,  whom  lliey  desired  to  send 
away  rejoicinff.  Grotius  observes,  fr(mi  this,  that  ritual  institu- 
lions  must  give  wav,  not  only  to  a  public  necessity,  but  to  a  public 
benefit  and  advantage. 

IV.  Hezekiah's  prayer  to  God,  for  the  forgiveness  of  this  irre» 
gularity.  It  was  his  zeal  that  had  called  them  together  in  such 
haste,  and  he  would  not  that  any  should  fare  the  worse  for  being 
straitened  of  time  in  their  |)re|)aration  :  he  therefore  thought 
himself  concerned  lo  be  an  intercessor  for  those  that  ate  tha 
passover  othenvise  than  it  ivas  icrillen,  that  Ibeie  might  not  be 
wrath  upon  them  from  Ihe  Lord.      His  prayer  was, 

1.  A  short  praver,  but  to  the  purpose.  Tlip  good  Lord  pardon 
every  one  in  the  congregation  that  has  fixed,  engnged,  or  prepared, 
his  heart  to  those  services,  though  Ihe  ceremonial  preparation  he 
wanting.  Note,  (1.)  The  great  thing  required  in  onr  attendance 
upon  God,  in  solemn  ordinances,  is,  ihat  we  prepare  ovr  hearts 
to  seek  him;  that  we  be  sincere  and  upright  in  all  we  do,  tliat  Ihe 
inward  man  be  engaged  and  employed  in  it,  and  that  we  make 
heart-work  of  it;  it  is  all  nothing  without  this.  Beliold,  thou 
desirest  truth  in  the  inirard  part.  Hezekiah  does  not  pray  that 
this  might  be  dispensed  witli,  nor  that  the  want  of  other  thing.s 
misht  be  pardoned,  where  there  was  not  this;  S«r  this  is  Ihe  one 
thing  needful,  lh:it  we  seek  God,  his  favour,  his  honour,  and  lhat 
wo  set  our  hearts  to  do  it.  (2.)  Where  this  sincerity  and  fixedness 
-^'f  heart  are,  \et  there  may  be  manv  defects  and  infirmities,  both 
the  frame  of  the  spirit,  and  the  performance  of  Ihe  serMie,  slirirl 
of  the  purification  of  the  sanctuary.  Corruptions  may  not  be  so 
fully  CO  xpiered,  thoughts  not  so  closely  fixed,  affeelions  not  .so 
livel-',  tailh  not  so  operative,  as  they  should  be;  here  is  a  defect 
in  sanctuary  purification.  There  is  nothing  perfect  under  the 
sun,  nor  a  just  man  lhat  doeth  good,  and  sinneth  not.  (3.) These 
defects  need  pardoning,  healins,  grace;  for  omissions  in  dulv  are 
sins,  as  well  as  omissions  o/duty.  If  God  should  deal  with  us, 
in  strict  justice,  according  to  the  best  of  our  performances,  we 
were  undone.  (4.)  The  way  to  obtain  pardon  for  our  deficiencies 
in  duty,  and  all  the  iniquities  of  our  holy  things,  is,  to  seek  it  of 
God  by  praver;  it  is  not  so  a  pardon  of  course,  but  lhat  it  must 
be  obtained,  by  petition,  through  the  blood  of  Christ.  (5.)  In 
this  prayer,  we  must  take  encouragement  from  the  goodness  of 
God.  The  good  Lord  pardon;  for,  when  he  proclaimed  his 
goodness,  he  insisted  most  upon  this  branch  of  it,  forgiving  ini- 
quity, transgression,  and  sin.  (6.)  It  is  Ihe  duly  of  those  that 
have  the  charge  of  others,  not  onlv  to  look  to  themselves,  but  to 
those  also  that  are  under  their  charge,  to  see  wherein  they  are 
wanting,  and  to  pray  for  them,  as  Hezekiah  here.     See  Job,  1.5. 

2.  A  successful  praver.  IVie  Lord  hearkened  to  Hezekiah, 
was  well-pleased  with  his  pious  concern  for  Ihe  congregation, 
and,  in  answer  to  his  prayer,  healed  the  people;  (r.20.)  not  only 
did  not  lay  their  sin  to  their  charge,  but  graciously  accepted  their 


•  Rut  sec  the  eighteenth  vene. — Ed. 


Before  Christ  726. 


II  CHROINICLES,   XXX,  XXXl.      The  Feast  of  unleavened  Bread. 


spniccs  nolwitlislaiidinii ;  for  healing:  denotes  not  only  forgive- 
ness, (Isa.6. 10.  Ps.  103.  3.)  but  comfort  and  peace,  Isa.57.18. 
Mal.'4. 2. 

21.  And  the  chihlren  of  Israel  that  were  present 
at  Jerusalem  kept  llie  feast  of  unleavened  bread 
seven  days  with  great  shnlness:  and  tlie  Levites 
and  the  priests  i)raised  the  Lord  day  hy  day, 
sino-hia-  witli  loud  instruments  unto  the  Lord. 
22rAnd  Hezekiah  spake  comfortably  imto  all  the 
Levites  that  tauiihl  the  good  knowledge  of  tlie 
Lord:  and  they  did  eat  throughout  the  feast 
seven  days,  offering  peace-offerings,  and  making 
confession  to  the  Lord  God  of  their  fathers. 
2.3.  And  the  whole  assembly  took  counsel  to  keep 
other  seven  days:  and  they  kept  other  seven  days 
with  gladness.  24.  For  Hezekiah  king  of  .ludah 
did  give  to  the  congregation  a  thousand  bullocks 
and  seven  thousand  sheep;  and  the  ])rinces  gave 
to  the  congregation  a  thousand  bullocks  and  ten 
thousand  sheep:  and  a  great  nninber  of  priests 
sanctified  themselves.  25.  And  all  the  congrega- 
tion of  Judah,  with  the  priests  and  the  Levites, 
and  all  the  congregation  that  came  out  of  Israel, 
and  the  strangers  that  came  out  of  the  land  of 
Israel,  and  that  dwelt  in  Judah.  rejoiced.  26.  So 
there  was  great  joy  in  Jerusalem  :  for  since  the 
time  of  Solomon  the  son  of  David  king  of  Israel 
t/iei-e  was  not  tlie  like  in  Jerusalem.  27.  Then  the 
priests  the  Levites  arose  and  blessed  the  people: 
and  their  voice  was  heard,  and  their  prayer  came 
up  to  his  holy  dwelling-place,  even  unto  heaven. 

After  the  passover  followed  the  feast  of  unleavened  bread, 
which  continued  seven  days.  How  that  was  observed,  we  are  heie 
told,  and  cverv  thins^'  in  this  account  looks  pleasant  and  lively. 

I.  Abundance  of  sacrifices  were  offered  to  God  in  peace- 
offerings,  by  which  they  both  acknowledged  and  implored  the 
favour  of  God,  and  on  part  of  which  the  offerers  feasted  with 
their  friends  durin<;-  these  seven  days,  («.22.)  in  token  of  their 
comninnion  with  God,  and  the  comfort  they  took  in  his  favour, 
and  their  reconciliation  to  Iiim.  To  keep  up  this  part  of  the 
servi>:e,  that  God's  altar  misht  be  al)nndantly  regaled  with  the 
fat  and  blood,  and  his  priests  and  people  with  the  flesh,  of  the 
peace-offerings,  Hezekiah  gave,  out  of  his  own  stock,  1,000 
bullocks,  and  7,000  sheep;  and  the  princes,  excited  by  his  pious 
example,  gave  the  same  number  of  bullocks,  and  a  greater  number 
of  sheep,  and  all  for  peace-offerings,  v.  24,.  By  this  God  was 
honoured,  the  joy  of  the  festival  was  kept  up,  and  the  strangers 
were  encouraged  to  come  again  to  Jerusalem.  It  was  generously 
done  of  the  king  and  the  princes,  thus  plentifully  to  entertain  the 
whole  congregation :  but  what  is  a  great  estate  good  for,  but  that 
it  puts  men  into  a  capacity  of  doing  so  much  the  more  good  ? 
Christ  feasted  those  that  followed  him.  I  believe  neither  Hezekiah 
nor  his  princes  were  the  poorer  at  the  year's  end  for  this  their 
pious  liberalitv. 

n.  Many  good  prayers  were  put  up  to  God  with  the  peace- 
.)fferings,  v.  22.  They  made  confession,  to  the  Lord  God  of  their 
fathers,  in  which  the  intent  and  meaning  of  the  peace-offerings 
were  directed  and  explained.  When  the  ])riests  sprinkled  the 
lilood,  anri  burnt  the  fat,  they  made  confession  ;  so  did  the  people, 
wbi'ii  they  feasted,  on  their  part.  They  made  a  religious  con- 
fession of  their  relation  to  God,  and  dep-ndeuce  upon  him  ; 
a  (lenileut  confession  of  their  sins  and  infirmities ;  a  thankful 
confession  of  God's  mercies  to  them ;  and  a  supplicatory  con- 


fession of  their  wants  and  desires;  and,  in  all  these,  they  had  an 
eye  to  God,  as  the  God  of  their  fathers,  a  God  in  covenant  with 
them. 

III.  There  was  an  abundance  of  good  preaching.  The  Levites 
(whose  office  it  was,  Deut.33. 10.)  taught  the  people  the  pood 
knoicledge  of  the  Lord,  read  and  opened  the  scriptures,  and 
instructed  the  congregation  concerning  God,  and  their  duly  to 
him  ;  there  was  great  need  of  it,  after  so  long  a  famine  of  the 
word  as  had  been  in  the  last  reign.  Hezekiah  did  not  himself 
preach,  but  he  spake  comfortably  to  the  Levites  that  did,  attended 
iheir  preaching,  commended  their  diligence,  and  assured  them  of 
his  protection  and  countenance;  hereby  he  encouraged  them  to 
studv  hard,  and  take  pains,  and  |)ut  a  reputation  upon  them,  that 
the  pco))le  might  respect  and  regard  them  the  more.  Princes 
iiud  magistrates,  by  owning  and  encouraging  faithful  and  laborious 
preachers,  greatly  serve  the  interest  of  God's  kingdom  among  men. 

IV.  They  sang  psalms  every  day,  t).21.  The  Levites  and  priests 
praised  the  Lord  day  by  day,  both  with  songs  and  musical  instru- 
ments ;  thus  expressing  their  own,  and  exciting  one  another's,  joy 
in  God,  and  thankfulness  to  him.  Praising  God  should  be  mucli 
of  our  work  in  our  religious  assemblies. 

V.  Having  kept  the  seven  days  of  the  feast  in  this  religious 
manner,  they  had  so  much  comfort  in  it,  that  they  kept  other 
seven  days,  v.  23.  Tliey  did  not  institute  any  new  modes  of  worship, 
but  repeated  and  continued  the  old.  The  case  was  extraordinary, 
they  had  been  long  without  the  ordinance,  guilt  had  been  con- 
tracted by  the  neglect  of  it.  They  had  now  got  a  very  great 
congregation  together,  and  were  in  a  devout  serious  frame;  they 
knew  not  when  they  might  have  such  another  ojjportunity,  and 
therefore  could  not  now  find  in  their  hearts  to  part  till  they  had 
doubled  the  time.  Many  of  them  were  a  great  way  from  home, 
and  ha<!  business  in  the  country  to  look  after,  for,  this  being  the 
second  month,  they  were  in  the  midst  of  their  harvest;  yet  they 
wpre  in  no  haste  to  return,  the  zeal  of  God's  house  made  them 
torget  themselves  and  their  secular  affairs.  How  unlike  those 
who  snuffed  at  God's  service,  and  said.  What  a  weariness  is 
it!  or  those  who  asked.  When  will  the  sabbath  be  gone?  The 
servants  of  God  should  abound  in  his  work. 

VI.  All  this  they  did  with  gladness;  (f.23.)  they  all  rejoiced, 
and  ))articularly  the  strangers,  v.  25.  So  there  was  great  jay  in 
Jerusalem,  v.  26.  Never  was  the  like  since  the  dedicatnm  of 
the  temple,  in  Solomon's  time.  Note,  Holy  duties  should  be 
performed  with  holy  gladness;  we  should  be  forward  to  them, 
and  take  pleasure  in  them,  relish  the  sweetness  of  communion 
will)  God,  and  Look  upon  it  as  matter  of  unspeakable  joy  and 
comfort  that  we  are  thus  favoured,  and  have  such  earnests  of 
everlasting  joy. 

VII.  The  congregation  was,  at  length,  dismissed,  with  a  solemn 
blessing,  i'.27.  1.  The  priests  pronounced  it;  for  it  was  part  of 
their  office  to  bless  the  people,  (Numb.  6. 22,23.)  in  which  they 
were  both  the  people's  mouth  to  God,  by  way  of  prayer,  and 
God's  mouth  to  the  people,  by  way  of  promise;  for  their  blessing 
included  both.  In  it  they  testified  both  their  desire  of  the  people's 
welfare,  and  their  dependence  upon  God,  and  that  word  of  his 
grace,  to  which  they  commended  them.  What  a  comfort  is  it 
to  a  congregation  to  be  sent  home  thus  crowned  !  2.  God  said 
Amen  to  it.  The  voice  of  the  priests,  when  they  blessed  the  people, 
was  heard  in  heaven,  and  came  up  to  the  habitation  of  God's 
holiness.  When  they  pronounced  the  blessing,  God  commanded 
it,  and  perhaps  gave  some  sensible  token  of  the  ratification  of  it. 
The  prayer  that  comes  up  to  heaven  in  a  cloud  of  incense,  will 
come  down  again  to  this  earth  in  showers  of  blessings. 

CHAP.  XXXL 

We  have  here  a  further  account  of  that  blessed  reformation,  of  which  Hezekiah 
was  a  glorious  instrument,  and  of  tlie  happy  advances  he  made  in  it,  J.  All 
the  remnants  of  idolatry  were  destroyed,  and  abolished,  v.  1.  //.  The  priests 
and  Levites  were  set  to  work  again,  every  man  in  his  place,  v.  2.  ///.  Crir* 
was  taken  for  their  maintenance.  1.  The  royal  bounty  to  the  clergy,  and 
for  the  support  of  the  temple  serrice,  tvas  duly  paid,  r.  3.  2.  Orders  were 
given  for  the  raising  of  the  people's  quota,  i'.4.  3.  The  people,  thereupon, 
j      brouglU    in    their  dues   abundantly,  v.i..  10.     1.  Commissiontri  were  up. 


Before  Christ  726. 


.*  CHRONICLES,  XXXI. 


Ilezekial)  destroys  Idolatry. 


pninted  for  the  due  distributioH  of  what  was  brought  tn,  v.  11.  .19.  Lastly, 
Here  is  the  general  praise  of  Hezehiah'a  sincerity  in  all  his  undertakings, 
r.20,2l. 

1.  l^TOW  when  all  this  was  finished,  all  Israel 
J_^  that  were  present  went  out  to  the  cities  of 
Judah,  and  brake  the  images  in  pieces,  and  cut 
down  the  groves,  and  tiirew  down  the  high  place 
and  the  altars  out  of  all  Judah  and  Benjamin,  in 
Epliraim  also  and  Manasseh,  until  they  had  utterly 
destroyed  them  all.  Then  all  the  children  of 
Israel  returned  every  man  to  his  possession,  into 
iheir  own  cities.  2.  And  Hezekiah  appointed  the 
courses  of  the  priests  and  the  Leviles  after  tiieir 
courses,  every  man  according  to  his  service,  the 
priests  and  Levites  for  bnrnt-offerinns  and  for 
peace-offerings,  to  minister,  and  to  give  thanks, 
and  to  praise  in  the  gates  of  the  tents  of  the  Lord. 
.3.  He  oppoinled  also  the  king's  portion  of  his 
substance  for  the  burnt-offerings,  to  wit,  for  tlie 
morning  and  evening  burnt-offerings,  and  the 
l)urnt-offerings  for  the  sabbaths,  and  for  the  new 
moons,  and  for  the  set  feasts,  as  il  is  written  in  the 
law  of  the  Lord.  4.  Moreover  he  commanded  the 
people  that  dwelt  in  Jerusalem  to  give  the  portion 
of  tiie  priests  and  tiie  Levites,  that  they  might  be 
encouraged  in  the  law  of  the  Lord.  5.  And  as  soon 
as  the  commandment  cameal)road,  the  children  of 
Israel  brought  in  abundance  the  first-fruits  of  corn, 
wine,  and  oil,  and  honey,  and  of  all  tiie  increase  of 
the  field;  and  the  titlie  of  all  t/iin<>s  brought  they 
in  abundantly.  6.  And  coucerninn-  the  children 
of  Israel  and  Judah,  that  dwelt  in  the  cities  of 
Judah,  they  also  brought  in  the  tithe  of  oxen  and 
sheep,  and  the  tithe  of  holy  things  which  were 
consecrated  unto  the  Lord  their  God,  and  laid 
t/ietn  by  heaps.  7.  In  the  third  month  they  began 
to  lay  the  foundation  of  the  heaps,  and  finished 
t/iciii  in  the  seventh  month.  8.  And  when  Heze- 
kiah and  the  princes  came  and  saw  tiie  heaps,  they 
blessed  the  Lord,  and  his  people  Israel.  9.  Then 
Hezekiah  questioned  with  the  priests  and  tiie 
Levites  concerning  the  heaps.  10.  And  Azariali 
the  chief  priest  of  the  house  of  Zadok  answered 
liim,  and  said,  Since  the  people  began  to  bring  the 
offerings  into  the  house  of  the  Lord,  we  iiave  had 
enough  to  eat,  and  have  left  plenty:  for  the  Lord 
bath  blessed  his  people;  and  that  which  is  left  is 
this  great  store. 

We  liave  here  an  account  of  what  was  clone  after  the  passover: 
what  was  wanting:  in  tlie  solemnities  of  preparation  for  it,  l)efore, 
was  made  npin  that  whicli  is  belter,  a  due  improvement  of  it,  after. 
When  the  religious  exercises  of  a  Lord's  day  or  a  communion  are 
finished,  we  must  not  think  that  then  the  work  is  done.  No,  then 
the  hardest  part  of  our  work  begins,  which  is  to  exemplify  the 
impressions  of  the  ordinance  upon  our  minds  in  all  the  instances 
of  a  holy  conversation.  So  it  was  here;  when  all  this  was  finished, 
there  was  more  to  be  done. 


I.  They  applied  llieniselvcs  with  vigour  to  destroy  all  the  monu- 
ments of  idolatry.  The  kini;- had  done  what  he  could  of  (his  kind, 
(2  Kings,  lti.4.)  but  the  people  could  discover  those  profane  lelics 
which  escaped  the  eye  of  the  king's  officers,  and  therefore  they 
went  out  to  sec  what  they  could  do,  v.  I.  This  was  done  imme- 
diately after  the  passover.  Note,  The  comfort  of  communion 
with  God  should  kiixlle  in  us  a  holy  zeal  and  indignation  against 
sin,  against  every  thing  that  is  offensive  to  (iod.  If  our  hearts 
have  been  made  to  burn  within  us  at  an  ordinance,  that  spirit  of 
burning  will  consume  the  dross  of  corruption:  n/tut  have  I  now 
to  do  any  more  with  idols?  Their  zeal  here  in  deslroviii"-  the 
images  and  f/rovvs,  the  liiijh  plan's  and  altars,  appeared,  i.  Iti  that 
they  did  this,  not  only  in  the  cities  of  Judah  and  Benjamin,  but 
in  those  of  Ephraim  and  Manasseh  ;  some  think  that  those  cities  are 
meant,  which  were  come  under  the  protection  and  the  jurisdiction 
of  the  kings  of  Judah  ;  otiiers  think,  that,  Hoshea  king  of  Israel 
not  forbidding  it,  their  zeal  carried  them  out  to  the  destruction  of 
idolatry,  even  in  many  j)arts  of  his  kingdom.  At  least,  those  that 
came  out  of  Ephraim  and  Manasseh  to  keep  the  passover,  (as 
many  did,  ctt.  30. 18.)  destroyed  all  their  own  images  and  groves, 
and  did  the  like  for  as  many  more  as  they  had  influence  upon,  or 
could  make  interest  in  for  leave  to  do  it:  we  should  not  only 
reform  ourselves,  but  do  all  we  can  to  refor.m  others  too.  2.  They 
destroyed  all,  thev  utterly  destroyed  ail,  they  spared  none  for 
favour  or  affection  either  to  the  images  or  to  their  worshippers; 
though  ever  so  ancient,  ever  so  costly,  ever  so  beautiful,  and  ever 
so  well  patronised,  yet  they  must  all  be  destroyed.  Those  that 
sincerely  set  themselves  against  sin,  will  set  themselves  against  all 
sin.  :3.  They  would  not  return  to  their  houses,  though  they  had 
been  long  absent,  till  this  was  done:  thev  could  not  be  easy,  noj 
think  themselves  safe,  in  their  cities,  as  long  as  the  images  and 
groves,  those  betrayers  and  deslrovers  of  their  country,  were  left 
standing.  Perh:ips  the  prophet  Isaiah  pointed  to  this,  when,  a 
little  before,  he  spake  of  a  day  in  which  men  should  cast  away  the 
very  idols  that  themselves  had  made.  So  surprising  was  this  blessed 
change,  Isa.2. '20. — 31.0,7. 

II.  Hezekiah  revived  and  restored  the  courses  of  the  priests  and 
Levites,  which  David  had  appointed,  and  which  had  of  late  been 
put  out  of  course,  v. '2.  The  temple  service  was  put  into  method 
again,  to  run  in  the  old  channel.  Every  man  was  made  to  know 
his  work,  his  place,  his  time,  and  what  was  expected  from  him. 
Good  order  contributes  much  to  the  carrying  on  of  a  good  work. 
The  priests  were  appointed  in  their  courses  for  burnt-ofjeringt 
and  peace-offerings,  the  Levites  in  their  courses  were  some  to 
minister  to  the  priests,  others  to  give  thanks  and  praise.  See 
1  Chron.23. 4, 5.  And  all  this  in  the  gales  or  courts  of  the  tents 
nf  the  Lord.  The  temple  is  here  called  a  tent,  because  the  temple 
privileges  are  moveable  things,  and  this  temple  was  shortly  to  be 
removed. 

III.  He  appropriated  a  branch  of  the  revenue  of  his  crown  to 
the  maintenance  and  support  of  the  altar.  Though  the  people 
were  to  be  at  the  charge  of  the  daily  offerings,  and  those  on  the 
sabbaths,  new  moons,  and  feasts,  yet,  rather  than  they  shutdd 
be  burlhened  with  the  expence,  he  allowed  out  of  his  own  estate, 
or  out  of  his  exchequer,  for  all  those  offerings,  ?;.  3.  It  was  a 
generous  act  of  piety,  wherein  he  considled  both  God's  honour  and 
his  people's  ease,  as  a  faithful  servant  to  hiiu,  and  a  tender  father 
to  them.  Let  princes  and  great  men  reckon  that  well  bestowed, 
and  set  out  to  the  best  interest,  which  they  give  for  the  support  and 
encouragement  of  religion  in  their  coun'ry. 

IV.  He  issued  out  an  order  to  the  inhauilanls  of  Jenisalem  first, 
V.4.  (that  they  who  were  nearest  the  temple,  and  both  saved  and 
got  by  being  so,  might  give  a  good  example  to  others,)  but  which 
was  afterwards  extended  to,  or,  at  least,  admitted  by,  the  eilies  oj 
Judah,  that  they  should  carefully  pay  in  their  dues,  according  to 
the  law,  to  the  priests  and  Levites.  This  had  been  long  neglected, 
which  made  the  work  to  be  neglected:  for  a  scandalous  mainte- 
nanc°  makes  a  scandalous  ministry.  But  Hezekiah,  having  him- 
self been  liberal,  may  with  a  good  grace  require  his  subjects  to  b« 
jiirt,  to  the  temple  service.     And  observe  the  end  he  fjms  at  m 


Before  Christ  710. 


II  CHRONICLES,  XXXH. 


nceplion,  for  he  took  care  lliat  lie  should  find  no  water  in  it, 
I'anH  then  his  army  must  perish  for  thirst,)  or,  at  least,  that 
there  should  be  a  scarcity  of  water,  by  whicii  his  army  would 
be  weakened,  and  unfitted  for  service.  A  powerful  army,  if  it 
want  water  but  a  few  days,  will  be  but  a  heap  of  dry  dust.  All 
hands  were  set  immediately  to  work,  to  stop  np  the  fonntaiiis, 
and  the  brook  that  ran  throvgk  the  midst  of  that  land,  turning 
that  (it  is  probable)  into  the  city  by  pipes  under  ground.  Such 
as  this  is  the  policy  commonly  practised  now-a-days  of  destroving 
(he  forage  iiefore  an  invading  army.  2.  That  the  city  should 
give  him  a  warm  reception:  in  order  to  this,  he  repaired  the 
wall,  raised  towers,  and  made  darts,  or,  as  it  is  in  the  margin, 
t'.rordi  or  weapons,  and  shields,  in  abundance,  (u.  5.)  and  ap- 
pointed cajitaiiis,  t'.6.  Nute,  Those  that  trust  God  with  their 
safety,  must  yet  use  proper  means  for  their  safety,  else  they  tempi 
him,  and  do  not  trust  him.  God  will  provide,  but  so  nmst  we 
also. 

III.  The  encouragement  which  he  gave  to  his  people  to  depend 
upon  God  in  this  distress.  He  gathered  them  together  in  a  broad 
open  street,  and  spake  comfort a!ily  to  them,  v.  6.  He  had  a  good 
heart  on  it  himself,  and  was  confident  it  would  issue  well;  he  was 
not  like  his  father,  who  bad  much  guilt  to  terrify  him,  and  no 
faith  to  encourage  him  ;  so  that,  in  a  lime  of  public  danger,  his 
heart  was  moved,  as  the  trees  of  the  wood  are  moved  with  the 
ivind,  and  (hen  »o  marvel  that  the  heart  of  his  people  was  so 
too,  Isa.7.2.  With  what  he  said,  he  put  life  into  his  people, 
bis  captains  especially,  and  spake  to  their  heart,  as  the  word  is. 
1.  He  endeavours  to  keep  down  their  fears.  "Be  strong  and 
courageous,  do  nut  think  of  surrendering  the  city  or  capitulating, 
but  resolve  to  hold  it  out  to  the  last  man  :  do  not  think  of  losing 
the  city,  or  of  falling  info  the  enemy's  hand;  there  is  no  danger. 
Let  the  soldiers  be  l)i>ld  and  brave,  make  good  their  posts,  stand 
to  their  arms,  and  fight  manfully,  and  lot  the  citizens  encourage 
tliem  to  do  so.  Be  not  njraid  nor  dismayed  for  the  king  of 
Assyria."  The  prophet  had  thus  encouraged  them  from  God, 
(Isa.lO.  24.)  Be  not  afraid  of  the  Assyrians;  and  here  the  king 
from  him.  Now  it  was  that  the  sinners  in  Zion  were  afraid- 
(Isa.33.14.)  but  the  righteous  dwelt  on  high,  (r.  15,16.)  and 
meditated  terror  so  as  to  conquer  it,  (r.  18.)  which  refers  to  what 
is  recorded  here.  2.  He  endeavours  to  keep  up  their  faith,  in 
order  to  the  silencing  and  suppressing  of  their  fears.  "  He  has  a 
mvllitiide  with  liim,  and  yet  there  be  more  with  us  than  with 
him ;  for  we  have  God  with  us,  and  how  many  do  you  reckon  far 
him  ?  With  him  is  an  arm  of  flesh,  which  he  trusts  to;  but  uith 
vs  is  the  Lnril,  whose  ))ower  is  irresistible;  our  God,  whose  pro- 
mise is  inviolable;  a  God  in  covenant  with  us,  to  help  us,  and  to 
fight  niir  hnlllfs,  not  onlv  to  help  us  to  fight  them,  but  to  fight 
them  for  us,  if  he  pleases:"  and  so  he  did  here.  Note,  A  believing 
confidence  in  God  will  raise  us  above  tlie  prevailing  fear  of  man. 
He  lliat  /V'flrc//i  the  fury  of  the  oppressor,  forgettcth  the  Lord  his 
Maker,  lsa..51 .  12, 13.  It  is  probable  that  Hezekiah  said  more 
•o  this  purport,  and  lliat  the  jieople  rested  themselves  upon  what 
he  said,  not  merely  upon  his  vord,  but  on  the  things  he  said 
concerning  the  presence  of  God  with  them,  and  his  power  to 
relieve  then).  The  belief  of  this  made  them  easy.  Let  the  good 
.«ubjecls  and  soldiers  of  Jesus  Christ  rest  themselves  thus  upon 
his  word,  and  boldly  sav,  Since  God  is  for  us,  who  caii  be  against 
vs? 

9.  After  this  did  Sennaciierib  king  of  Assyria 
send  his  servants  to  Jerusalem,  (but  he  himself  l<iid 
siege  against  Lacliish,  and  all  his  power  with  him,) 
unto  Hezekiah  king  of  Judah,  and  unto  all  Ju(hih 
that  tvere  at  Jerusalem,  saying,  10.  Thus  saith 
•Sennacherib  king  of  Assyria,  Whereon  do  ye  trust, 
tliat  ye  abide  in  the  siege  in  Jerusalem?  11.  Doth 
not  Hezekiah  persuade  yon  to  give  over  yourselves 
lo  die  by  famine  and  by  thirst,  saying,  The  Lord 


Hezekiah's  pious  Confidence. 

our  God  shall  deliver  us  out  of  the  hand  of  the 
king  of  Assyria?  12.  Hath  not  the  same  Hezekiah 
laken  away  his  high  places  and  his  altars,  and 
commanded  Judah  and  Jerusalem,  saying.  Ye 
shall  worship  before  one  altar,  and  burn  incense 
Upon  it?  13.  Know  ye  not  what  I  and  my  father^? 
have  floue  unto  all  the  people  of  other  lands  ?  were 
the  gods  of  the  nations  of  those  lands  any  ways 
able  to  deliver  the  lands  out  of  mine  hand? 
14.  Who  teas  there  among  all  the  gods  of  those 
nations  that  my  fathers  utterly  destroyed,  that 
could  deliver  his  people  out  of  mine  hand,  that 
your  God  should  be  able  to  dehver  you  out  of 
mine  hand  ?  15.  Now  therefore  let  not  Hezekiah 
deceive  you,  nor  persuade  you  on  this  manner, 
neither  yet  believe  him:  for  no  god  of  any  nation 
or  kingdotn  was  able  to  deliver  his  people  out  of 
mine  hand,  and  out  of  the  hand  of  my  fathers:  how 
much  less  shall  your  God  deliver  you  out  of  mine 
hand  ?  1 6.  And  his  servants  spake  yet  more  against 
tiie  Lord  God,  and  against  his  servant  Hezekiah. 
17.  He  wrote  also  letters  to  rail  on  the  Lord  God 
of  Israel,  and  to  speak  against  him,  saying,  Aa 
the  gods  of  the  nations  of  other  lands  have  not 
delivered  their  people  out  of  mine  hand,  so  shall 
n'^t  the  God  of  Hezekiah  deliver  his  people  out  of 
mine  hand.  18. Then  they  cried  with  a  loud  voice 
in  tiie  Jew's  speech  unto  the  people  of  Jerusalem 
tliat  irere  on  the  wall,  to  affright  them,  and  to 
lrouI)le  them  ;  that  they  might  take  the  city. 
19.  And  they  spake  against  the  God  of  Jerusalem, 
as  against  the  gods  of  the  people  of  the  earth, 
nhich  tvereXhe  work  of  the  hands  of  man.  20.  An  J 
for  this  cause  Hezekiah  the  king,  and  the^prophet 
Isaiali  tlie  son  of  Amoz,  prayed  and  cried  to 
iieaven.  21.  And  the  Lord  sent  an  angel,  which 
cut  off  all  tiie  mighty  men  of  valour,  and  the  leaders 
and  captains  in  the  camp  of  the  king  of  Assyria. 
So  he  returned  with  shame  of  face  to  his  own  land. 
And  when  he  was  come  into  the  house  of  his  god, 
tliey  that  came  forth  of  his  own  bowels  slew  him 
there  with  the  sword.  22.  Thus  the  Lord  saved 
Hezekiaii  and  the  inhabitants  of  Jerusalem  from 
tiie  liand  of  Sennacherib  the  king  of  Assyria,  and 
fioin  tlie  hand  of  all  other,  and  guided  them  on 
every  side.  23.  And  many  brought  gifts  unto  the 
Lord  to  Jerusalem,  and  presents  to  Hezekiah  king 
of  Jiidali 
of  all  nalions  from  thenceforth. 


so  that  he  was  magnified  in  tlie  sight 


This  story  of  the  rage  and  blasphemy  of  Sennacherib,  Heze- 
kiah's  praver,  and  the  deliverance  of  Jerusalem  by  the  destruction 
of  the  Assyrian  army,  we  had  more  at  large  in  the  book  of  Kings, 
2  Kings,  18, 19.  It  is  contracted  here,  yet  large  enough  to  shew 
these  three  things: 

I.  The  impiety  and  malice  of  the  church's  enemies.  Senna- 
cherib has  his  hands  full  in  besieging  Lachisb,  {v.  9.)  but  hears  that 


Before  Clni.st  713. 

Hezckiuli  is  fortifviiig  Jerusalem,  and  oru-ouragine;  liis  peii))!*;  to 
stand  il  out ;  and  llierifore,  liefoie  lie  c;«ni<!  in  person  to  l)esiege 
it,  lie  sends  messengers  to  make  speeches,  and  lie  himself  writes 
letters  to  frighten  Hezekiah  and  his  |>eople  into  a  surrender  of  the 
city.  See,  I.  His  great  malice  against  the  king  of  Jiidah,  in 
rndeavouring  to  withdraw  his  suhjects  from  their  allegiance  to 
him.  He  does  not  treat  with  Hezekiah  as  a  man  of  honour  would 
have  done,  nor  propose  fair  terms  to  hitn,  hut  uses  mean  and  hase 
artifices,  unbecoming  a  crowned  head,  to  terrify  the  common 
people,  and  persuade  them  to  desert  him.  He  represents  Hezekiah 
as  one  who  designed  to  deceive  his  subjects  into  their  ruin,  and 
betrav  tlieni  lo  famine  and  iltirsi;  (r.  11.)  as  one  who  had  done 
them  great  wrong,  and  exposed  them  already  to  the  divine  dis- 
pleasure hv  taking  away  the  high  places  and  altars;  (i>.  12.)  and 
who,  against  the  common  interest  of  his  people,  held  out  against 
a  force  that  would  certainly  be  their  ruin,  u.  15.  2.  His  great 
impiety  against  the  God  of  Israel;  the  God  of  Jerusalem  he  is 
called,  [v.  U).)  because  that  was  the  place  he  had  chosen  to  put 
his  name  there,  and  because  that  was  the  place  which  was  now 
threatened  bv  the  enemy,  ami  which  the  Divine  Providence  had 
under  its  sjiecial  protection.  This  proud  blasphemer  compares  the 
great  Jehovaii,  the  Maker  of  heaven  and  earth,  with  the  dunghill- 
gods  of  the  nations,  the  work  of  men's  hands,  and  thinks  him  no 
more  able  to  deliver  his  worshippers,  tlian  they  were  lo  deliver 
theirs,  v.  19.  As  if  an  infinite  and'  eternal  Spirit  had  no  more 
wisdom  and  power  than  a  stone  or  the  stock  of  a  tree.  He  boasts 
of  his  triumphs  over  the  gods  of  the  nations,  that  thev  could  none 
of  them  protect  their  |)eople,  (i'.  13.  .15.)  and  thence  infers,  not 
only.  How  shall  your  God  deliver  t/oii? (v.  \4.)  but,  as  if  he  were 
inferior  to  iheni  all,  Hoiu  much  less  shall  your  God  deliver  you? 
As  if  he  were  less  able  to  help  than  any  of  them.  Thus  did  they 
rail ;  rail  in  writing,  (which,  being  more  deliberate,  is  so  much  the 
worse,)  on  the  Lord  God  of  Israel,  as  if  he  were  a  cipher  and  an 
empty  name,  like  all  the  rest,  r.  17.  Sennacherib,  in  the  instruc- 
tions he  gave,  said  more  than  enough;  but,  as  if  his  blasphemies 
had  been  too  little,  his  servants,  who  learned  insolence  from  their 
master,  spake  yet  more  than  he  bade  them  against  the  Lord  Gnd 
and  liis  servatU  Hezekiah,  v.  16.  And  God  resents,  and  will 
reckon  for,  what  is  said  against  his  servants,  as  well  as  what  is 
said  against  himself.  All  this  was  intended  to  frighten  the  people 
from  their  hope  in  God  ;  which  David's  enemies  sought  to  take 
him  off  from,  (Ps.  11. 1. — 42.10.)  saying,  There  is  no  help  for  him 
in  God,  Ps.3.2. — 71.11.  Thus  they  hoped  to  take  the  citv  bv 
weakening  the  hands  of  those  that  should  defend  it.  Satan,  in  his 
temptations,  aims  to  destroy  our  faith  in  (iod's  all-sufficiency; 
knowing  that  he  gains  his  point,  if  he  can  do  that ;  as  we  keep  our 
ground,  if  mir  faith  fail  not,  Luke,  22.32. 

II.  The  dutv  and  interest  of  the  church's  friends;  and  that  is, 
ill  the  day  of  distress  to  pray  and  crv  to  Heaven.  So  Hezekiah 
did,  and  the  prophet  Isaiah,  r.  20.  It  was  a  happy  time,  when 
the  king  and  the  prophet  joined  thus  in  prayer.  Is  any  troubled? 
Is  any  terrified?  Let  them  pray.  So  we  engage  God  for  us,  so 
we  encourage  ourselves  in  him.  Praying  to  God  is  here  called 
crying  lo  Heaven,  because  we  are,  in  praver,  to  eye  him  as  our 
Father  'in  heaven,  whence  he  beholds  the  children  of  men,  and 
where  he  has  prepared  his  throne. 

III.  The  power  and  goodness  of  the  church's  God.  He  is  able 
both  to  controul  his  enemies,  be  they  ever  so  high,  and  to  relieve 
his  friends,  be  they  ever  so  low.  As  the  blasphemies  of  his 
enemies  engage  him  against  them,  (Deut.  32.27.)  so  the  prayers 
of  his  people  engage  him  for  them;  they  did  so  here:  l.The 
army  of  the  Assyrians  was  cut  off  by  the  sword  of  an  angel,  which 
triumphed  particularly  in  the  slaughter  of  the  mighty  men  of 
valour,  and  the  leaders  and  captains,  who  defied  the  sword  of  any 
man.  God  delights  to  abase  tlie  proud  and  secure.  The  Targuni 
says.  The  word  of  the  Lord  (the  Eternal  Word)  sent  Gabriel  to 
do  this  execution,  and  that  it  was  done  with  light ning,  and  in  the 
passover-night ;  that  was  the  night  in  which  the  angel  destroyed 
the  first-born  of  Egypt.  But  that  was  not  all ;  2.  The  king  of  the 
Assyrians,  having  received  thia  disgrace,  was  cut  off  by  the  aword 


II  CHRONICLES,  XXXII.      The  Destrticlion  of  the  Assyrians. 


of  his  own  sons.  They  that  came  forth  of  his  owtt  bowels  sleiR 
him,  U.21.  Thus  was  he  mortified  first,  and  then  murdered; 
shamed  first,  and  then  slain.  Evil  pursues  sinners;  and  when 
they  escape  one  mischief,  they  run  upon  another  unseen. 

Now,  by  this  work  of  wonder,  (1.)  God  was  glorified,  as  the 
Protector  of  his  people.  Thus  he  saved  Jerusalem,  not  onlv  from 
the  hand  of  Sennacherib,  but  from  the  hand  of  all  other ;  for 
such  a  deliverance  as  this  was  an  earnest  of  much  mercv  in  store; 
and  he  guided  them,  that  is,  he  guarded  them,  on  every  side, 
God  defends  his  people  by  directing  them,  shews  them  what  they 
should  do,  and  so  saves  them  from  what  is  designed  or  done 
against  them.  For  this,  many  brought  gifts  unto  the  Lord,  when 
they  saw  the  great  power  of  God  in  the  defence  of  his  people. 
Strangers  were  thereby  induced  to  supplicate  his  favour,  and 
enemies  to  deprecate  his  wrath,  and  both  brought  gifts  to  his 
temple,  in  token  of  their  care  and  desire.  (2.)  Hezekiah  was 
magnified  as  the  favourite  and  particular  care  of  Heaven;  niaiiv 
brought  presents  to  him,  {v.  22,  23.)  in  token  of  the  honour  thev 
had  for  him,  and  to  make  an  interest  in  him.  By  the  favour  of 
God,  enemies  are  lost,  and  friends  gained. 

24.  In  those  days  Hezekiah  was  sick  to  the  death , 
and  prayed  unto  the  Lord:  and  he  spake  unto 
him,  and  he  gave  him  a  sign.  25.  But  Hezekiah 
rendered  not  again  according  to  the  benefit  dofic 
utito  him;  for  his  heart  was  lifted  up:  therefore 
there  was  wrath  upon  him,  and  upon  Judah  and 
Jerusalem.  26.  Notwithstanding  Hezekiah  hum- 
bled himself  for  the  pride  of  his  heart,  bot/i  he  and 
tiie  inhabitants  of  Jerusalem,  so  that  the  wrath  of 
the  Loud  came  not  upon  them  iti  the  days  of 
Hezekiali.  27.  And  Hezekiah  had  exceeding 
much  riches  and  honour:  and  he  made  himself 
treasuries  for  silver,  and  for  gold,  and  for  precious 
stones,  and  for  spices,  and  for  shields,  and  for  ail 
manner  of  pleasant  jewels;  28.  Store-houses  also 
for  tl)e  increase  of  corn,  and  wine,  and  oil;  and 
stalls  for  all  manner  of  beasts,  and  cotes  for  flocks. 
29.  Moreover  he  provided  him  cities,  and  posses- 
sions of  flocks  and  herds  in  abundance  :  for  God 
had  given  him  substance  very  much.  30.  This 
same  Hezekiah  also  stopped  the  upper  watercourse 
of  Gihon,  and  brought  it  straight  down    to  the 


west  side  of  the   city   of  David, 
prospered   in   all   his   works.     31. 
business    of'  the    ambassadors    of 
Babylon,   who   sent    unto    him    to 


And  Hezekiah 
Howbeit  in  the 
the  princes  of 
inquire   of  the 


wonder  that  was  done  in  the  land,  God  left  him,  to 
try  him,  that  he  might  know  all  that  ivas  in  his 
heart.  32.  Now  the  rest  of  the  acts  of  Hezekiah, 
and  his  goodness,  behold  they  are  written  in  the 
vision  of  Isaiah  the  prophet,  the  son  of  Amoz, 
a?id  in  the  book  of  the  kings  of  Judah  and  Israel. 
33.  And  Hezekiah  slept  vvith  his  fathers,  and  they 
buried  him  in  the  chiefest  of  the  sepulchres  of  the 
sons  of  David:  and  all  Judah  and  the  inliabitants 
of  Jerusalem  did  him  honour  at  his  death.  And 
Manasseh  his  son  reigned  iti  his  stead. 

Here  we  conclude    the   story  of  Hezekiah,  with   an  account  o( 
three  things  concerning  him: 


Before  Christ  698. 


JI  CHRONICLES,  XXXII,  XXXIII. 


The  Death  of  Hezekiab. 


1.  His  siiJint'S!*,  and  liis  rcroTery  from  it,  r.  24.  It  is  bnt  briefiv 
iMi'i;li(>iuMl  lu-re;  we  b;>(l  a  large  narrative  of  it,  2Kina;s,  20.  His 
ili^tpase  sceiiietl  likely  to  l>e  iiKirliil.  In  the  extreiiiity  of  it,  he 
()>:i\rsl,  <>o»l  aiiswffiefl  hiiii,  .Tutt  gave  him  a  sign  tiiat  lie  should 
fefovcr;   the  gomg  hack  oS  the  sun  ten  decrees. 

II.  His  win,  ami  his  repentance  for  that;  this  was  also  more 
largely  niated,  2  Kings,  20. 12,  etc.  vet  several  things  are  here 
ohserfeii  concerning  it,  which  we  had  not  there. 

l.Tlie  occasion  oi  it  was  the  hinar  of  Bainlon's  sending  an 
lionoiirahSe  embassy  to  hsni,  to  congratnlate  him  on  his  recovery. 
But  here  it  is  added  that  they  came  to  inquire  of  the  u-ondvr  that 
was  clone  in  the  latid,  (i'.31.)  either  the  destruction  of  the  Assyrian 
army,  or  the  going  hack  of  the  sun.  The  Assyrians  were  their 
enemies,  they  came  to  inqi;ire  concerning  their  fall,  that  they 
might  triumph  in  it.  The  sun  was  their  god,  they  came  to 
inquire  concerning  the  favour  he  had  shewn  to  Hezekiab,  that 
they  might  honour  him  wheni  their  god  honoured,  r.  31.  These 
miracles  were  wrought  to  alarm  and  awaken  a  stn|)id  careless 
world,  and  turn  them  from  dumb  and  lame  idols  to  the  living 
God  ;  and  men  were  startled  by  them,  but  not  converted  till  a 
Ijrealer  woiider  was  done  in  that  land,  in  the  appearing  of  Jesus 
Christ,  Mattli.2.1,2. 

2.  (iivl  left  him  to  himself  in  if,  to  try  him,  c.  31.  God,  bv 
the  p<iwer  of  his  almighty  grace,  conld  have  prevented  the  sin  ; 
but  he  permitted  it  for  wise  and  holy  ends,  that,  by  this  trial  and 
his  weakness  in  it,  be  might  know,  that  is,  it  might  be  known, 
(an  H3u.il  Hebraism,)  what  was  in  his  heart;  that  he  was  not  so 
perfect  in  grace  as  he  thought  he  was,  but  had  his  follies  and 
infirmities  as  other  men.  God  left  him  to  himself,  to  be  proud  of 
his  wealth,  to  keep  him  from  being  proud  of  his  holiness.  It  is 
good  for  us  to  know  ourselves,  and  our  own  weakness  and  sinfulness, 
that  we  may  not  be  ccmceited,  or  self-confident,  but  m.iy  always 
think  meanly  of  ourselves,  and  live  in  a  dependence  upon  <livine 
jrace.  We  know  not  the  corruption  of  our  own  hearts,  nor  what 
we  shall  do  if  Go<l  leave  os  to  ourselves.  Lord,  lead  us  not  into 
temptation. 

3.  His  sin  was,  that  his  heart  was  lifted  vp,  d.2.5.  He  was 
proud  of  the  honour  God  had  put  upon  him  in  so  many  inst-.inccs; 
the  honour  his  neighbours  did  him  in  bringing  him  presents;  an<l, 
now,  that  the  kmg  of  Babylon  should  send  an  embassy  to  him  to 
caress  and  court  him,  this  exalted  him  above  measure.  When 
Hezekiah  had  destroyed  other  idolatries,  he  began  to  idolize 
himself.  Oh  what  need  have  great  men,  and  good  men,  and  iisef(il 
men,  to  study  their  own  infirmities  and  follies,  and  their  obligations 
to  free  grace,  that  they  may  never  think  highly  of  themselves, 
and  to  beg  earnestly  of  God,  that  he  will  hide  pride  from  them, 
and  always  keep  them  hund)le! 

4.  The  aggravation  of  his  sin  was,  that  he  made  so  bad  a  return 
to  God  for  his  fa>ou!-s  to  him,  making  even  those  favours  the  food 
and  fuel  of  his  pride,  r.  2.5.  He  rendered  not  again  aceordinr/  to 
the  benefit  done  itntn  him.  Note,  Jt  is  justly  expected  that  they 
who  have  received  mercy  from  God,  should"  study  to  make  some 
suitable  returns  for  the  mercies  they  have  received;  and  if  they 
do  not,  their  ingralilude  will  certainly  be  charged  upon  them. 
Though  we  cannot  render  an  ef|uivalcnt,  or  the  payment  of  a 
debt,  we  must  render  the  acknowledgment  of  a  favour;  What 
ihall  J  render,  that  may  be  so  accejited?  Ps.116. 12. 

5.  The  divine  displeasuie  he  was  under  for  this  sin  ;  though  it 
was  but  a  heart-sin,  and  the  overl-acl  seemed  not  only  innocent, 
lilt  civil,  fihe  shewing  of  his  treasures  to  a  friend,)  yet  wrath 
rame  upon  him  and  his  kingdom  for  it,  r.  2.5.  Note,  Pride  is  a  sin 
that  God  hales  as  much  as  any  other,  and  particularly  in  his  own 
people.  They  that  exalt  themselves  must  expect  to"  be  abased, 
and  put  under  humbling  providences.  Wrath  came  on  David  for 
his  pride  in  numbering  the  people. 

C.  His  repentance  for  this  sin.  He  hmnhled  himself  for  the  pride 
»fhis  heart.  Note,  ( 1 .)  Though  God  may,  for  wise  and  holy  ends, 
•uffer  his  jicople  to  fall  into  sin,  yet  he  viill  not  suffer  them  to  lie 
ttill  in  It ;  they  shall  not  be  vtte'rly  cast  down.  ( 2.)  Heart-sins 
are  to  be  repented  of,   though   they    go   no  further.     (3.")  Self- 


humiliation  is  a  necessary  branch  of  rcpcniance.  (4.)  Pride  d 
heart,  by  which  we  have  lifted  uj)  ourselves,  is  a  sin,  for  which 
we  ought,  in  a  special  manner,  to  humble  ourselves.  (-5.)  People 
ought  to  mourn  for  the  sins  of  their  rulers.  The  inhabitants  oi 
Jerusalem  bumbled  themselves  with  Hezekiah  ;  eillier  because  llic^ 
knew  they  also  bad  been  guilty  of  the  same  sin,  or,  at  least,  feare<l 
they  might  share  in  the  punishment.  When  David,  in  his  pride, 
numbered  the  people,  they  all  smarted  for  it. 

7.  The  reprieve  granted  thereupon.  The  wrath  came  not  in  his 
days;  while  he  lived,  there  were  jieace  and  truth;  so  much  does 
re|)entance  avail  to  put  by,  or,  at  least,  to  put  off,  the  tokens  of 
God's  anger. 

III.  Here  is  the  honour  done  to  Hezekiah  :  1.  By  the  providence 
of  God  while  be  lived.  He  had  exceeding  much  riches  and 
honoTir,  (v.21.)  replenished  his  stores,  victualled  his  camps, 
fortified  his  city,  and  did  all  he  wished  to  do;  for  God  hud  t/icen 
him  stihstance  very  much,  v.2Q.  Among  his  great  performances, 
his  turning  the  water-course  of  Gihon  is  mentioned,  (u.  30.)  which 
was  done  upon  occasion  of  Sennacherib's  invasion, «.  3,  4.  The 
water  had  come  into  that  which  is  called  the  old  pool,  (Isa.  22. 1 1 .) 
and  the  ?/p;)e7- /joo/,  (Isa.  7-3.)  but  he  gathered  the  waters  into  a 
new  place,  for  the  greater  convenience  of  the  city,  called  the 
lower  pool,  (Isa.  22. 9.)  And,  in  general,  he  prospered  in  all  Ids 
worhs,  for  they  were  good  works.  2.  By  the  respect  paid  to  his 
memorv  when  he  was  dead.  (1.)  The  prophet  Isaiah  wrote  his  life 
and  reign,  (r.  32.)  his  acts,  and  his  goodness,  or  piety,  part  of  the 
honour  of  which  is  to  be  recorded  and  remembered,  for  example 
to  others.  (  2.)  The  people  did  him  honour  at  his  death,  (c.  33.) 
buried  him  in  the  chiefest  of  the  sepulchres,  made  as  great  burning 
for  him  as  for.4sa;  or,  which  is  a  much  greater  honour,  matle 
great  lamentation  for  him,  as  for  Josiah.  See  how  the  honour  of 
serious  godliness  is  manifested  in  the  consciences  of  men.  Though 
it  is  to  be  feared  that  the  generality  of  the  people  did  not  heartily 
comply  willi  the  reforming  kings,  yet  they  could  not  but  praise 
their  endeavours  for  reformation,  and  the  memory  of  those  kings 
was  blessed  among  them.  It  is  a  debt  we  owe  to  those  who  have 
been  euiiiieullY  u-;eful  in  their  day,  to  do  them  honour  at  their 
death,  when  lliev  are  ont  of  the  reach  of  flattery,  and  we  have 
seen  the  end  of  liieir  conversation.  The  due  payment  of  this  debt 
will  be  an  encouragement  to  others  to  do  likewise. 


CHAP.  xxxm. 

Ill  lliis  diiiiilcr,  ire  hare  the  history  of  the  reign,  1 .  0/ Mitnasseh,  irho  reigned 
lonff.  1.  /i/.s  icrcfclied  itpoatat'ij  from  God,  and  revolt  to  idolatry,  and  all 
fr;t/c((/ni'.M,  r.  1  .  .  10.  2.  His  hiippy  retnrn  to  God  in  Ids  alfliction  ;  his 
reiient(nicc,(r.  I]  ..\d.)  Itis  reformtitioji,(T,  My..}7.)  and  prosperity.  {r.'l4.) 
with  the  eoneliision  of  his  rei,^n,  v,  18.  .20.  //.  Of  Anion,  ivho  reigned  very 
viekedly,  (r.  21 .  .23.)  and  soon  ended  his  days  unhappily,  v.  24,  2j. 

1.  %/f^ANASSEH  was  twelve  years  old  when  he 
__¥i  bet^aii  to  reign,  and  he  reigned  fifty  and 
five  years  in  Jerusalem:  2.  But  did  t/icit  vliicU 
lias  evil  in  the  sight  of  the  Lord,  like  unto  the 
abominations  of  the  heathen,  whom  the  Lord  had 
cast  out  before  the  children  of  Israel.  3.  For  he 
built  again  the  liigh  places  which  Hezekiaii  his 
father  had  broken  down,  and  he  reared  np  altars 
for  Baalim,  and  made  groves,  and  worshipped  all 
thehostof  heaven,  aud  .served  them.  4.  ALso  lielmilt 
altars  in  tlie  house  of  the  Lord,  whereof  the  Lord 
had  said,  In  Jerusalem  shall  my  name  be  forever. 
4.  Aud  he  built  altars  for  all  the  host  of  heaven  in 
the  two  courts  of  the  house  of  the  Lord.  6.  And 
he  caused  his  children  to  pass  through  the  fire  in 
the  valley  of  the  son  of  Hinnom:  also  he  observed 


Before  Clirist  662. 


ii  CHRONICLES,  XXXIII. 


Tlie  Uei"!!  of  Manasselt 


times,  and  used  enchantments,  and  used  witchcraft,    tion,  and  brouglit  him  again  to  Jerusalem  into  hi»- 

kinjidom.  Then  Manasseh  knew  tliat  the  Lord 
lie  ««5  God.  14.  Now  after  this  he  built  a  wall 
without  the  city  of  David,  on  the  west  side  of 
Giiion,  in  the  valley,  even  to  the  enterinn  in  at  tiic 
fish-gate,  and  compassed  about  Oj)hel,  and  raised 
it  up  a  very  great  height,  and  put  <a|)taias  o(  war 
in  all  the  fenced  cities  of  Judah.  \o.  An<l  he  took 
away  the  strange  gods,  and  tiie  idol  out  of  (he  house 
of  the  Lord,  and  all  the  altars  that  he  li;j<l  built 
in  the   mount  of  the  hou.se  of  the  Lord,  and   in 


and  dealt  with  a  familiar  spirit,  and  with  wizards: 
he  wrought  much  evil  in  the  sight  of  the  Lord,  to 
provoke  him  to  anger.  7.  And  he  set  a  carved 
image,  the  idol  which  he  had  made,  in  the  house 
of  God,  of  which  God  had  said  to  David  and  to 
Solomon  his  son,  In  this  house,  and  in  Jerusalem, 
which  I  have  chosen  before  all  the  tribes  of  Lsrael, 
will  I  put  my  name  for  ever:  8.  Neither  will  I  any 
more  i-emove  the  fool  of  Israel  from  out  of  the  land 
whicli  I  have  appointed  for  your  fathers;  so  that 
they  will  take  heed  to  do  all  that  I  have  commanded 
them,  according  to  the  wliole  law  and  the  statutes 
and  the  ordinances  by  the  hand  of  Moses.  9.  So 
Manasseh  made  Judah  and  the  inhabitants  of 
Jerusalem  to  err,  and  to  do  worse  than  the  heathen, 
whom  the  Lord  had  destroyed  before  tlie  children 
of  Israel.  10.  And  the  Lord  spake  to  Manasseh, 
and  to  his  people:  but  they  would  not  hearken. 

We  have  here  an  account  of  the  great  wickedness  of  Manasseh  ; 
it  is  the  same  almost  word  for  word  with  tliat  which  we  had, 
2Kings,  21. 1.  .9.  and  took  a  melancholy  view  of ;  it  is  no  sucli 
pleasing  suhject,  that  we  should  deiia;ht  to  dwell  iijKjn  it  again. 
This  foolish  young  prince,  in  contradiction  to  the  good  exainiilc 
and  good  education  his  father  gave  iiim,  ai)andoned  himself  to 
all  impiety;  transcribed  the  abominations  of  the  heathen,  (r. 3.) 
ruined  the  established  religion,  and  unravelled  his  father's  glorious 
i-fforniation,  (p.  3.)  profaned  the  house  of  God  with  his  idola!r\', 
fr.4,  5.)  dedicated  his  children  to  Moloch,  and  made  the  Devil's 
lying  oracles  his  guides  and  his  counsellors,  v.G.  In  contempt  of 
tlip  choice  God  had  made  of  Zion  to  be  his  rest  for  ever,  and  Israel 
to  be  his  covenant-people,  (v.S.)  and  the  fair  terms  he  stood  upon 
willi  him,  he  embraced  other  gods,  profaned  God's  chosen  temple, 
and  debauched  his  chosen  peojile  ;  he  made  them  to  err,  and  do 
irorsr  llifin  the  heathen,  fr.O.)  for  if  the  unclean  s)iirit  return,  he 
brings  with  him  seven  other  spirits  more  wicked  than  hiiiise/f. 
That  which  aggravated  the  sin  of  Manasseh,  was,  that  God  spake 
fit  him  and  his  people,  liy  the  prophets,  but  they  iconlit  not  hearken , 
r.  10.  We  may  here  admire  the  grace  of  God  in  speaking  to  them, 
and  their  iibslinaey  in  turning  a  deaf  ear  to  him;  that  either  their 
badness  <lid  not  quite  turn  awav  his  goodness,  but  still  he  waited 
to  be  gracious,  or  that  his  goodness  did  not  turn  them  from  their 
badness,  but  still  thcv  hated  to  be  reformed. 

Now  from  this  I^'t  us  learn,  l.That  it  is  no  new  thing,  but  a 
t'ery  sad  thing,  for  the  children  of  godlv  parents  to  turn  aside  from 
liat  good  way  of  God  in  which  ihev  have  been  traine<l  up.  Parents 
may  give  many  good  things  to  their  children,  but  they  cannot  gi\e 
Ihem  grace.  2.  Corru|)tions  in  worship  are  such  diseases  of  the 
church,  as,  even  then  when  they  seem  to  be  cured,  it  is  very  apt 
to  relapse  into  again.  3.  The'God  of  this  world  has  strangely 
blin<led  men's  minds,  and  has  a  wonderful  power  over  those  that 
are  led  captive  by  him;  else  he  cou-Id  not  draw  them  frou)  Ciod 
their  best  I-'riend,  to  depend  upon  their  sworn  enemy. 

1 1.  Wherefore  the  Lord  brought  upon  them  the 
captains  of  the  host  of  die  kingof  Assyria,  which 
took  Manasseh  among  the  thorns,  and  bound  him 
with  fetters,  and  carried  him  to  Babylon.  12.  And 
when  he  was  in  affliction,  he  besought  the  Lord 
his  God,  and  humbled  himself  greatly  before  the 
God  of  his  fathers,  1.3.  And  prayed  unto  him:  and 
he  was  entreated  of  him,  and  heard   his  supplica- 


Jerusalem,  and  cast  them  out  of  Ihe  city.  16.  And 
he  repaired  the  altar  of  iJie  Lord,  and  sacrificed 
thereon  peace-offerings  and  ttiank-offerings,  ami 
commanded  Judah  to  serve  the  Lord  Go<J  of 
Israel.  17.  Nevertheless  the  people  did  .sacrifice 
still  in  the  high  places,  yet  unto  the  Lord  their 
God  only.  18.  Now  the  rest  of  the  acts  of 
Manasseh,  and  his  piayei;  unto  iiis  God,  and  the 
words  of  the  .seers  that  spake  to  him  in  the  name 
of  the  Lord  God  of  Israel,  behold, they  are  written 
in  tiie  book  of  the  kings  of  Israel.  19.  Hi.s  prayer 
also,  ami  Jioir  God  was  entreated  of  hitn,  and  all 
his  sins,  and  his  trespas.s,  and  the  places  wherein 
lie  biiilt  high  places,  and  set  up  groves  and  graven 
images,  before  he  was  humbled  ;  behold,  they  are 
written  among  the  sayings  of  the  seers.  20.  So 
Manasseh  slept  with  his  fathers,  and  they  buried 
him  in  his  own  house:  and  Amon  his  son  reigned 
in  his  stead. 


We  have  seen  Manasseh  by  his  wickedness  undoing  the  good 
that  his  father  had  done ;  here  we  have  him  by  repentance  undo- 
ing the  evil  that  he  himself  had  done.  It  is  strange  that  this  was 
not  so  much  as  mentioned  in  the  book  of  Kings,  nor  does  any 
thing  appear  there  to  the  contrary,  hut  that  he  persisted  and 
perished  in  his  sin.  But,  perhaps,  the  reason  was,  because  Ihe 
design  of  that  history  was  to  shew  the  wickedness  of  the  nation 
whicli  brought  destruction  upon  them;  and  this  repentance  of 
Manasscji,  and  the  benefit  of  it,  being  personal  only,  and  not 
national,  it  is  overlooked  there;  yet  here  it  is  fully  related,  and 
a  memorable  instance  it  is  of  the  riches  of  God's  pardoning 
mercy,  and  the  power  of  his  renewing  grace.      Here  is, 

I.  The  occasion  of  Manasseh's  repentance;  and  that  was  his 
afflictions.  In  his  distress,  he  did  not  (like  that  king  Ahaz)  trespass 
yet  more  ayaiiist  God,  but  hinnbled  himself,  and  returned  to  God. 
Sanctified  afflictions  often  prove  happy  means  of  conversion.  WhaJ 
his  distress  was,  we  are  here  told,  c.  1 1.  (ioil  brought  a  foreign 
enemv  upon  him  ;  the  king  of  Babylon,  that  courted  his  filher  who 
faithfully  served  God,  invaded  him,  now  that  he  was  treacherousij 
departed  from  God.  He  is  here  called  kiny  of  Assyria,  becaust 
he  had  made  himseli  master  of  Assyria,  which  he  would  the  more 
easily  do,  for  the  defeat  of  Sennacherib's  army,  and  its  destruction, 
before  Jerusalem.  He  aimed  at  the  treasures  which  Ihe  ambassa- 
dors had  seen,  and  all  those  precious  things  ;  but  God  sent  hini 
to  chastise  a  sinful  people,  and  reduce  a  straxing  prince.  The 
captains  took  Manasseh  among  the  thorns,  in  some  bush  or  other, 
perhaps  in  his  garden,  where  he  had  hid  himself.  Or,  it  is  spoken 
figuratively;  he  was  perplexed  in  his  counsels,  and  embarrassed 
in  his  affairs.  He  was,  as  we  say,  in  the  briers,  and  knew  not 
which  way  to  extricate  himself,  and  so  became  an  easy  prey  to  the 
Assyrian  captains;  who,  no  doubt,  |>liindered  his  ho'jse,  and  took 


Before  Christ  641. 


II  CHRONICLES,  XXXIII. 


The  Reisrn  of  Manasseh. 


away  what  they  pleased,  as  Isaiah  hail  foretold,  2  Kings,  20. 17, 18. 1 
What  was  Hes;ekiah's|)iiiie,  was  their  prey.  They  bound  Manasseh, 
who  had  been  hehl  before  witi>  Ihe  cords  of  his  own  iniquity,  and 
tarried  him  prisoner  to  Babvion.  About  what  time  of  his  reign 
this  was,  we  are  not  told  ;  the  Jews  say  it  was  in  his  twenty-second 
year. 

II.  The  expressions  of  his  rppentaiice;  (t'.12, 13.)  tchen  he  was 
in  affliction,  be  had  time  to  beliiink  himself,  and  reason  enough 
loo.  He  saw  what  he  had  l)routjht  himself  to  by  his  sin  ;  he  found 
the  gods  lie  had  served  unable  to  help  him.  He  knew  that 
repentance  was  the  onW  wav  of  restoring  his  affairs,  and  therefore 
to  •im  he  returned  from  whom  he  had  revolted.  l.He  was  con- 
vinced that  Jehovah  is  the  one  only  living  and  true  God.  Then  he 
knew,  that  is,  he  believed  and  considered,  that  the  Lord  he  was 
God;  he  might  have  known  it  at  a  less  expence,  if  he  would  have 
given  due  attendance  and  credit  to  the  word  written  and  preached  : 
hut  it  was  better  to  pay  thus  dear  for  the  knowledge  of  God,  than 
to  perish  in  ignorance  and  unbelief.  Had  be  been  a  prince  in  the 
palate  of  Babylon,  it  is  probable  he  bad  been  confirmed  rn  his 
idolatry;  but,  being  a  captive  in  the  prisons  of  Babylon,  he  was 
convinced  of  it,  and  reclaimed  from  it.  2.  He  applied  himself  to 
him  as  his  God  now,  renouncing  all  others,  and  resolving  to  cleave 
to  him  only  ;  the  God  of  his  fathers,  and  a  God  in  covenant  with 
him.  3.  He  humbled  himself  greativ  before  him;  was  truly  sorry 
for  his  sins,  ashamed  of  them,  and  afraid  of  Ihe  wrath  of  God.  It 
becomes  sinners  to  humble  themselves  before  the  face  of  that 
God  whom  they  have  offended.  It  becomes  sufferers  to  humble 
themselves  under  Ihe  hand  of  that  God  who  corrects  them,  and 
to  accept  the  punishment  of  their  ini(|uily.  Our  hearts  should 
be  humble  under  humbling  |)rovidences  ;  then  we  accommodate 
ourselves  to  them,  and  answer  God's  end  in  lliem.  4.  He  prayed 
to  him  for  the  pardon  of  sin,  and  the  return  of  his  favour.  Prayer 
is  the  relief  of  penitents,  the  relief  of  the  afflicted.  That  is  a  good 
prayer,  and  very  pertinent  In  this  case,  which  we  find  among  the 
apocryphal  books,  entitled.  The  pmyer  <f  Manasscs,  king  of  Judah, 
when  he  was  /tolden  captive  in  Babylon  ;  whether  it  was  his  or  no, 
is  uncertain;  if  it  was,  in  it  he  gives  glory  to  God,  as  the  God  of 
their  fathers  and  their  righteous  seed;  as  Ihe  Creator  of  the  world, 
a  God  whose  anger  is  insupportable,  and  \et  his  merciful  promise 
vnmeasvrablc.  He  pleads  that  God  has  promised  repentance  and 
forgireness  to  them  that  hare  sinned,  and  has  appointed  repentance 
unto  sinneis,  that  they  way  i)e  saved ;  not  unto  the  just,  as  to 
Abraham,  Isaac,  and  Jacob,  but  to  me,  (says  he,)  that  am  a 
sinner ;  for  I  hare  sinned  above  the  nvmber  of  the  sa7ids  of  the 
sea:  so  he  confesses  his  sin  largelv,  and  aggravates  it.  Forgive 
me,  O  Lord,  forgive  me,  and  destroy  me  not;  he  pleads.  Thou 
art  the  God  of  them  that  repent.  Sec.  and  concludes.  Therefore  I 
will  praise  thee  for  ever,  &c. 

III.  God's  gracious  acceptance  of  bis  repentance.  God  was 
entreated  of  him,  and  heard  his  supplication.  Though  affliction 
drives  us  to  God,  he  will  not  therefore  reject  us,  if  in  sincerity  we 
seek  him,  for  afflictions  are  sent  on  purpose  to  bring  us  to  him. 
As  a  token  of  God's  favour  to  him,  he  made  a  way  for  his  escape ; 
afflictions  are  continued  no  longer  Ihan  till  they  have  done  their 
work ;  when  Manasseh  is  brought  back  to  his  God  and  to  his  duty, 
he  shall  soon  be  brought  back  to  his  kingdom.  See  how  ready  God 
is  to  accept  and  welcome  returning  sinners,  and  how  swift  to  shew 
mercy.  Let  not  great  sinners  despair,  when  Manasseh  himself, 
upon  his  repentance,  found  favour  with  God  ;  in  him  God  shewed 
forth  a  pattern  of  long-suffering,   as  lTim.1.16.   Isa.1.18. 

IV.  'The  fruits  meet  for  repentance  which  he  brought  forth  after 
his  return  to  his  own  land,  r.l5, 16.  1.  He  turned  from  his  sins. 
He  took  away  the  strange  gods,  the  images  of  them,  and  that  idol 
(whatever  it  was)  which  he  had  set  up  with  so  much  solemnity  in 
the  hovse  of  the  Lord,  as  if  it  lind  been  master  of  that  house;"  he 
cast  out  all  the  idolatrous  altars  that  were  in  the  mount  of  the  hovse 
and  in  Jerusalem,  as  detestiible  things;  now  (we  hope)  he  loathed 
them  as  much  as  ever  he  had  loved  Iheni,  and  said  to  them,  Get 
ye  hence,  Isa.30.22.  "  What  have  I  to  do  am/  more  with  iilols? 
I  have  had  enough  of  them."     2.  He  returned  to  his  duty;   for  he 


repaired  the  altar  of  the  Lord,  which  had  either  been  abused  and 
broken  down  by  some  of  the  idolatrous  priests,  or,  at  least, 
neglected  and  gone  out  of  repair.  He  sacrificed  thereon  peace- 
offerings  to  implore  God's  favour,  and  thank-offerings  to  praise 
him  for  his  deliverance.  Nay,  he  now  used  his  power  to  reform 
his  people,  as  before  he  had  abused  it  to  corrupt  them.  He  com- 
manded Judah  to  serve  the  Lord  God  of  Israel.  Note,  Those 
that  truly  repent  of  their  sins  will  not  only  return  to  God  them- 
selves, but  will  do  all  they  can  to  reduce  those  that  have  by  their 
example  been  seduced  and  drawn  away  from  God  ;  else  they  do 
not  thoroughly  (as  they  ought)  undo  what  they  have  done  amiss, 
nor  make  the  plaster  as  wide  as  the  wound.  We  find  that  he 
prevailed  to  bring  them  off  from  their  false  gods,  but  not  from 
their  high  places,  i'.17.  They  still  sacrificed  in  them,  yet  to  the 
Lord  their  God  only ;  Manasseh  could  not  carry  the  reformation 
so  far  as  he  had  carried  the  corruption.  It  is  an  easy  thing  to 
debauch  men's  manners,  but  not  so  easy  to  reform  them  again. 

V.  His  prosperity,  in  some  measure,  after  his  repentance.  He 
might  plainly  see  it  was  sin  tii.it  ruined  him  ;  for,  when  he  returned 
to  God  in  a  way  of  duty,  God  returned  to  him  in  a  way  of  mercy : 
and  then  he  built  a  wall  about  the  city  of  David,  (w.  14.)  for  by 
sin  he  had  unwalled  it,  and  exposed  it  to  the  enemy.  He  also 
put  captains  of  war  in  the  fenced  cities,  for  the  security  of  his 
country.  Josephus  says,  that,  all  Ihe  rest  of  his  time,  he  was  so 
changed  for  the  better,  that  he  was  looked  upon  as  a  very  happy 
man. 

Lastly,  Here  is  the  conclusion  of  his  history.  The  heads  of 
those  things,  for  a  full  narrative  of  which  we  are  referred  to  the 
oilier  writings  that  were  then  extant,  are  more  than  of  any  of  the 
kings,  w.  18,  19.  A  particular  account,  it  seems,  was  kept,  l.Of 
all  his  sin,  and  his  tresj)ass,  ihe  high  places  he  built,  ihe  groves 
and  images  he  set  up,  before  he  was  humbled.  Probably,  this  was 
taken  from  his  own  confession  which  he  made  of  his  sin,  when 
God  gave  him  repentance,  and  which  he  lefl  upon  record,  and  was 
inserted  in  a  lx>ok,  entitled.  The  ivords  of  the  seers.  To  those  seers 
lliiit  spake  to  him,  (r.  18.)  to  reprove  him  for  his  sin,  he  sent  his 
confession,  when  he  repented,  to  l>e  inserted  in  their  memoirs,  as 
a  token  of  his  gratitude  to  them  for  their  kindness  in  reproving 
him.  Thus  it  becomes  penitents  to  takfe  shame  to  themselves,  to 
gi\e  thanks  to  their  reprovers,  and  warning  to  others.  2.  Of  the 
words  of  the  seers  that  spake  to  him  in  the  name  of  the  Lord,  (u.  10.) 
the  reproofs  they  gave  him  for  his  sin,  and  their  exhortations  to 
repentance.  Note,  Sinners  ought  to  consider,  that,  how  lillle  notice 
soever  lliey  take  of  them,  an  account  is  kept  of  the  words  of  the 
seers  that  speak  to  them  from  God,  to  admonish  them  of  their  sins, 
warn  them  of  their  danger,  and  call  them  to  their  duty,  which 
will  be  produced  against  them  in  the  great  day.  3.  Of  his  prayer 
to  God,  (that  is  twice  mentioned  as  a  remarkable  thing,)  and  how 
God  was  entreated  of  him.  This  was  written  for  the  generations 
to  come,  that  the  people  that  should  be  created  might  praise  the 
Lord,  for  his  readiriess  to  receive  returning  prodigals. 

Notice  is  taken  of  the  place  of  his  burial,  not  in  the  sepulchres 
of  the  kings,  but  in  his  own  house;  he  was  buried  ])rivatelv,  and 
nothing  of  that  honour  was  done  him,  at  his  death,  that  was  done 
to  his  father.  Penitents  may  recover  their  comfort  sooner  than 
their  credit. 


21.  Anion  was  two  and  twenty  years  old  when  ne 
began  to  leign,  and  reigned  two  years  in  Jernsalem. 
29.  But  he  did  that  which  teas  evil  in  the  sight 
of  the  Lord,  as  did  Manasseh  his  father:  for 
Atnon  sacrificed  unto  all  the  carved  images  which 
Manasseii  his  father  had  made,  and  served  tliem; 
2.3.  And  iuimbled  not  himself  before  the  Lord,  as 
Manasseh  his  father  had  Iuimbled  himself;  but 
Amon  trespassed  more  and  more.  24.  And  his  ser- 
vants con.spired  against  him,  and  slew  him  in  his 


Before  Chrisl  029. 


II  CHRONICLES.  XXXIIL  XXXIV. 


The  Rekn  of  A  iron 


own  liouse.  25.  But  the  people  of  the  land  slew  all 
them  thai  had  conspired  against  kina;  Anion ;  and 
the  people  of  the  land  made  Josiah  his  son  kiiij;'  I'ji 
his  stead. 

We  liave  litUf  recorded  concerning  Amoii,  but  eiimigli,  unless 
it  were  I)ellcr.     IFere  is, 

1.  His  great  wickedness.  He  did  as  Manasseh  had  done  in  the 
davs  of  iiis  ajiostacy,  d.22.  They  wlio  think  tliis  an  evidence 
that  Manasseii  did  not  truly  repent,  forget  how  many  good  kings 
had  nicked  sons.  Onw,  it  should  seem  that  Manasseh  was  in 
Ihis  defective,  that  'when  he  cast  out  the  images,  he  did  not  utterly 
tieface  anrl  destroy  them,  according  to  the  law  which  required 
them  to  burn  the  images  u-it/i  fire,  Deut.7.  5.  How  necessary 
that  law  was,  tliis  instance  shews ;  for  Uie  carved  images  being  only 
tlirown  by,  and  not  burnt,  Anion  knew  where  to  fimi  lhe«i,  soon 
set  tlheni  up,  and  sacrificed  to  them.  It  is  added,  to  represent 
him  ex-ceediiig  sinful,  and  to  justify  God  in  culling  him  off  so  soon, 
(1.)  That  he  out-did  his  father  in  sinning;  ke  trespassed  more  and 
more,  V. 23,  His  fath-er  did  ill,  hul  he  di<l  worse.  They  that  were 
joined  to  idols,  grew  more  and  more  mad  upon  them.  (2.)  That 
he  came  short  of  liis  falber  in  repenting;  he  hvmbled  not  himself 
before  the  Lord,  as  his  father  had  humbled  himself.  He  fell  like 
him,  but  did  not  get  up  again  like  him.  It  is  not  so  much  sin,  as 
impeniteflce  in  sin,  that  ruins  men;  not  so  much  that  they  offend, 
as  that  they  do  not  humble  themselves  for  their  offences;  not  the 
disease,  but  the  neglect  of  the  reme<ly. 

2.  His  speedv  destruction.  He  reigned  bnt  two  years,  and  then 
his  servants  conspired  against  him,  and  slexc  him,  0.24.  Perhaps 
when  ;lmoB  sinned,  as  his  father  did,  in  the  beginning  of  hi-s  days, 
he  premised  himself  that  he  should  repent,  as  his  father  did,  in  the 
imtter  end  of  his  days.  But  his  case  shews  what  a  madness  it  is 
to  presume  upon  that;  if  he  hop^d  to  repent  when  he  v\as  old, 
he  was  wretchedly  disappointed;  for  he  was  cut  off  when  he  was 
youf.g.  He  rebellefl  against  God,  aixl  his  own  servants  rebelled 
qgainst  him.  Herein  God  was  righteous,  l«it  they  »vere  wicked, 
and  justly  did  the  people  of  the  land  put  thein  to  death  as  traitors. 
The  lives  of  kings  are  particti5ariy  under  the  protection  of  Provi- 
dence, and  tlie  Jaws  both  <A  God  and  maJi, 


CHAR  XXXIV, 

Sefiirt  ire  see  Judah  imd  Jerusdlpm  ruined,  trf  shaH  yet  see  some  gloriotis  years, 
vhiie  ^oiid  Josiak  sits  at  the  Mehn.  By  his  piotss  e7it{e<u:oursJ(H'  reformation, 
<jO(/  Iritd  them  yet  once  more;  if  Ihey  luid  known  in  tliis  tlreir  (lay,  tlie 
xiay  of  their  visitation,  tlie  tilings  thai  belonged  to  tli-eir  peace,  and 
iiifproi-ed  them,  their  ruhn  tnigkt  h-ive-tnen  jK'ev-4^nt*Mt ,  Bid,  after  this  rei^a, 
4hey  H-tre  hi-d  from  their  eyes,  and  the  next  reif^ns  hroiif^^Jtt  an  utter  desolation 
ilium  thin,  in  this  ckirpter  we  have,  J.  A  gemTtk  ■account  of  Jasiah's 
<hi:racter^  v.  i  ,2.  11.  His  zeal  to  roftt  out  iiti>latry,  v.  3 .  .7.  ///.  His  care 
to  iT/iiiir  the  tenijile,  v.  8.,  13.  IV.  The  finding  if  the  book  of  tlw  law,  and 
'the  irin>6  i/sr  nuhie  ff  it,  v.  14 .  .28.  V.  The  ]>it'bli<:  reading  of  the  taw  to  the 
.ficojile,  and  Oicir  renewing  tJieir  coieniint  willi  God  thereupon,  (■.29,.33. 
.1/ui.fc  of  iiis  tic  had,  2  Kings,  22. 

1.  XOSIAH  7vtTs  eight  years  old  when  he  began 
d  to  1-eigin,  and  lie  reigned  in  Jernsalem  one  and 
ihirty  yeais.  2.  And  he  did  t/tnt  ichick  teas  right 
in  die  siglitof  the  Lord,  and  walked  in  the  ways  of 
David  h^s  father,  and  declined  neither  to  tlie  right 
liand,  nor  to  tlie  left.  3.  For  in  tlie  eighth  year  of 
his  i-eign,  while  he  was  yet  young,  he  began  to 
seek  after  the  God  of  David  his  father:  and  in 
the  twelfth  year  he  began  to  purge  Judah  and 
Jerusalem  from  the  high  places,  and  the  groves, 
and  the  carved  images,  and  the  molten  images. 
4.  And  they  brake  down  the  altars  of  Baalim  in  his 


presence;  and  the  images,  that  ivere  im  high  abov« 
them,  he  cut  down;  and  the  groves,  an<l  the  <arve«< 
images,  and  the  nioU«'u  images,  he  brake  in  pieces, 
and  made  dust  of  tJtetn,  and  strovved  it.  upon  the 
graves  of  them  that  had  .sacrificed  unto  them 
5.  And  he  burnt  the  bones  of  liie  priests  upon  their 
altars,  and  cleansed  Judali  and  Jerusalem.  t>.  And 
so  (lid  Ae  in  the  cities  of  Manasseh,  and  Ephraini, 
and  Simeon,  even  unto  Naphtah,  wilh  their  nujttocks 
roiind  about,  7.  And  when  he  had  broken  <lowii 
the  ailais  and  tlie  groves,  and  had  beaten  the  graven 
images  iiilo  powde:',  and  cut  down  all  the  idols 
thronghout  all  tJie  land  of  Israel,  he  returned  to 
Jei'usiiieni. 

Concerning  Josiah  we  are  told, 

1.  That  he  came  to  the  crown  when  he  was  very  young,  but  eight 
years  old;  yet  his  infancy  olid  not  debar  him  from  his  right,  and 
he  reigned  31  years,  (c.  I.)  a  considerable  time.  I  fear,  however, 
that,  in  the  beginning  of  his  reign,  things  went  mocli  as  lliey  had 

1  done  in  his  father's  time,  Ijecause,  being  a  child,  he  must  have 
left  the  mauagciiieut  of  them  to  otliers  ;  so  ihat  it  was  not  till 
his  12th  year,  which  goes  far  in  the  number  of  his  years,  that  Ihe 
reformation  begEn,  v.3.  He  could  not,  as  Hezekiah  did,  fall 
about  it  imm-cdiatcly. 

2.  That  he  reigned  well,  (y.2.)  approved  himself  to  God,  Irod 
iii  th«  steps  cf  David,  and  did  not  decline  eillier  to  the  right  hand 
or  to  the  left ;  for  there  are  errois  on  both  hands. 

3.  That  while  he  was  young,  about  16yearsold,  he  began  to  seek 
eifterGod,  v.  3.  We  have  reason  to  think  that  he  had  not  so  good  an 
education  as  Manasseh  had;  it  is  well  if  those  about  him  did  not 
endeavour  to  corrupt  and  debauch  him;  yet  he  thus  sought  God 
when  he  was  young.  It  is  Ihe  duty  and  interest  of  young  people, 
and  will  particularly  be  the  honour  of  young  gentlemen,  as  soon  as 
th«y  come  to  years  of  understanding,  to  begin  to  seek  God ;  for  they 
that  seek  him  early  shall  find  him. 

4.  That  in  his  12th  year,  when,  it  is  probable,  betook  the  admi- 
nistration of  the  government  entirely  into  his  own  hands,  he  begun 
to  purge  his  kingdom  from  the  remains  of  idolatry ;  he  destroyed 
the  high  places,  groves,  images,  altars,  all  the  utensils  of  idolatry, 
U.3, 4.  He  not  only  cast  them  out,  as  Manasseh  did,  but  brake 
them  to  pieces,  and  made  dust  of  them.  This  destruction  of  idolatry 
is  here  said  to  be  in  his  12th  year,  but  it  was  said,  2  Kings,  23. 23. 
to  be  in  his  18th  year;  something  was  done  towards  it  now  in  his 
12th  year;  then  he  began  to  purge  out  idolatry,  but,  probably, 
that  good  work  met  with  opposition,  so  that  it  was  not  Ihoroughly 
done  till  they  had  found  the  book  of  tlie  law  six  years  after;  but 
here  the  whole  work  is  laid  together  briefly,  which  was  much  more 
largely  and  particularly  related  in  the  Kings.  His  zeal  carried 
him  out  to  do  this,  not  only  in  Judah  and  Jerusalem,  but  in  tin- 
cities  of  Israel  too,  as  far  as  he  had  any  influence  upon  them. 

8.  Now  in  the  eighteenth  year  of  his  reign,  when 
he  had  purged  the  land,  and  the  house,  he  sent 
Siiaphan  the  son  of  Azaliah,  and  Maaseiah  the 
governor  of  the  city,  and  Joaii  the  son  of  Joahaz 
the  recorder,  to  repair  the  house  of  the  LoiJU  Ids 
God.  9.  And  when  they  came  to  Hilkiah  the 
high  priest,  they  delivered  tiie  money  that  was 
brouglit  into  the  house  of  God,  whicli  tlie  Leviles 
that  kept  the  doors  had  gathered  of  the  hand  of 
Manasseh  and  Ephraim,  and  of  all  the  remnant  of 
Israel,  and  of  all  Judah  and  Benjamin;  and  thejr 


liefore  Christ  023. 

'•f-lurned  to  Jerusalem.  10.  And  they  put  it  in  the 
hand  of  tlie  workmen  that  had  the  oversight  of  the 
liouse  of  the  Lord,  and  tliey  i^ave  it  to  the  work- 
men that  wroiiglit  in  the  lioiise  of  the  Lord,  to 
repair  and  mend  the  honse  :  11.  Even  to  the 
artificers  and  bnilders  gave  they  it,  to  bny  hewn 
stone,  and  timber  for  conplings,  and  to  floor  the 
houses  which  the  kings  of  Jndali  had  destroyed. 
12.  And  the  men  did  the  work  faithfully  :  and  the 
overseers  of  them  were  .lahatli  and  Obadiah,  the 
Levites,  of  the  sons  of  Merari;  and  Zechariah  and 
MeshuUam,  of  tb-^  sons  of  t!ie  Kohathites,  to  set  it 
forward  ;  and  other  of  tlie  Leviles,  all  that  could 
skill  of  instruments  of  music.  1.3.  Also  they  were 
over  the  bearers  of  burthens,  and  were  overseers 
of  all  that  wrought  the  work  in  any  manner  of 
service  :  and  of  the  Levites  tJiere  were  scribes,  and 
officers,  and  porters. 

Here,  1.  Orders  are  jriven  bv  tlie  kiiij;  for  the  repair  of  (lie 
temple,  ».8.  When  he  had  purged  the  house  of  the  corruptions 
of  it,  he  began  to  fit  it  up  for  the  services  liial  were  to  be  per- 
formed in  it.  Thus  we  must  do  bv  tiie  spiritual  temple  of  the 
heart ;  get  it  cleansed  from  the  pollutions  of  sin,  and  then  renewed, 
so  as  to  be  transformed  into  the  image  of  God.  Josiah,  in  this 
order,  calls  God  the  Lord  his  God ;  thev  that  truly  love  God,  will 
love  the  habitation  of  his  house. 

2.  Care  is  taken  about  it,  effectual  care ;  the  Levites  went  about 
the  country,  and  gathered  money  towards  it,  which  was  returned 
to  the  three  trustees  mentioned,  v.B.  They  brought  it  to  Hilkiah 
the  high  priest,  {c.9.)  and  he  and  they  put  it  into  the  hands  of 
workmen,  both  overseers  and  labourers,  who  undertook  to  do  it  by 
the  great,  as  we  sav,  or  in  the  gross,  v. 10, 11.  It  is  observed  thai 
the  workmen  were  industrious  and  honest,  they  did  the  work/aith- 
fully;  (u.  12.)  and  workmen  are  not  completely  faithful  if  they  are 
not  both  careful  and  diligent,  for  a  confidence  is  reposed  in  theui 
that  they  will  be  so.  It  is  also  intimated  that  the  overseers  were 
ingenious;  for  it  is  said  that  all  those  were  employed  to  inspect 
this  work,  who  could  skill  of  insirvments  of  tiiviic  ;  not  that  their 
skill  in  music  could  be  of  any  use  in  architecture,  but  it  was  an 
evidence  that  they  were  men  of  sense  aufl  ingenuity,  and  particu- 
larly that  their  genius  lay  toward  the  mathematics,  which  qualified 
them  very  much  for  this  trust.  Witty  men  are  then  wise  men, 
wiien  they  employ  their  wit  in  doing  good,  in  helping  their  friends, 
and,  as  they  have  opportunity,  in  serving  the  public.  Observe,  in 
this  work,  how  God  dispenses  his  gifts  variously;  here  were  some 
that  were  bearers  of  burthens,  cut  out  for  bodily  labour,  and  fit  to 
work.  Here  were  others  (made  meliori  Into — of  finer  materials) 
that  had  skill  in  music,  and  they  were  overseers  of  them  that 
laboured,  and  scribes  and  officers ;  the  former  were  the  hands, 
these  were  the  heads  ;  they  bad  need  of  one  another,  and  the 
work  needed  both.  Let  not  the  overseers  of  the  work  despise  the 
bearers  of  burthens,  nor  let  them  that  work  in  the  service,  grudge 
at  those  whose  office  is  to  direct ;  but  let  each  esteem  and  serve 
the  other  in  love,  and  God  have  the  glory,  and  the  church  the 
benefit,  of  the  different  gifts  and  dispositions  of  both. 

14.  And  when  they  brought  out  the  money  that 
was  brought  into  the  house  of  the  Lord,  Hilkiah 
the  priest  found  a  book  of  the  law  of  the  Lord 
given  by  Moses.  15.  And  Hilkiah  answered  and 
said  to  Shaphan  the  scribe,  1  have  found  the  book 
of  the  law  in  the  house  of  llie  Lord.  And  Hilkiah 
delivered  the  book  to  Shajjhan.     16.  .And  Sliapliau 


II  CHRONICLES.  XXXIV. 


The  Reign  of  Josiai). 


carried  the  book  to  the  king,  and  brought  the  king 
word  back  again,  saying,  All  that  was  committed 
to  thy  servants,  they  do  it.  17.  And  they  have 
gathered  together  the  money  that  was  found  iq 
the  house  of  the  Lord,  and  have  delivered  it  into 
the  hand  of  the  overseers,  and  to  the  hand  of  the 
workmen.  18.  Then  Shaphan  the  scribe  told  the 
king,  saying,  Hilkiah  the  priest  hath  given  mfi 
a  book.     And  Shaphan  read   it  before  the  king. 

19.  And  it  came  to  pass,  when  tiie  king  had  heard 
tlie  words   of    the   law,   that  he  rent  his  clothes. 

20.  And  the  king  commanded  Hilkiah,  and  Aliikam 
the  son  of  Shaphan,  and  Abdon  the  son  of  Micali, 
and  Shaphan  the  scribe,  and  Asaiah  a  servant  of 
the  king's,  saying,  21.  Go,  inquire  of  the  Loud 
for  me,  and  for  them  that  are  left  in  Israel  and  in 
Judah,  concerning  the  words  of  the  book  tlial  is 
found  :  for  great  is  the  wrath  of  the  Lord  that  is 
poured  out  upon  us,  because  our  fathers  have  not 
kept  the  word  of  the  Lord,  to  do  after  all  that  is 
written  in  this  book.  22.  And  Hilkiah,  and  they 
that  the  king  had  appointed,  went  to  Hiildah  the 
proplietess,  the  wife  of  Shallum  the  son  of  Tikvatli, 
the  son  of  Hasrah,  keeper  of  the  wardrobe;  (now 
she  dwelt  in  .Jerusalem  in  the  college:)  and  they 
spake  to  her  to  that  effect.  23.  And  she  answered 
them.  Thus  saith  the  Lord  God  of  Israel,  Tell 
ye  the  man  that  sent  you  to  me,  24.  Thus  saith  the 
Lord,  Behold,  I  will  bring  evil  upon  this  place, 
and  upon  the  inhabitants  thereof,  even  all  the  curses 
tliat  are  \^ritten  in  the  book  which  they  have  read 
liefore  the  king  of  Judah  :  25.  Because  they  have 
forsaken  me,  and  have  burned  incense  unto  other 
gods,  that  they  might  provoke  me  to  anger  with  all 
the  works  of  their  hands;  therefore  my  wrath  shall 
be  poured  out  upon  this  place,  and  shall  not  be 
quenched.  26.  And  as  for  the  king  of  Judah,  who 
sent  you  to  inquire  of  the  Lord,  so  shall  ye  say 
unto  him.  Thus  saitii  the  Lord  God  of  Israel 
concernin^r    the    words    which    thou    hast    heard ; 

27.  Because  thine  heart  was  tender,  and  thou  didst 
humble  thyself  before  God,  when  tiiou  iieardest 
his  words  against  this  place,  and  against  the  inha- 
bitants thereof,  and  humbledst  thyself  before  me, 
and  didst  rend  Ihy  clothes,  and  weep  before  me  ; 
I    have    even    heard    thee   also,    saith    the   Lord, 

28.  Behold,  I  will  gather  thee  to  thy  fathers,  and 
thou  shalt  be  gathered  to  thy  grave  in  peace, 
neither  shall  thine  eyes  see  all  the  evil  that  I  will 
bring  upon  this  place,  and  upon  the  inhabitants  of 
the  same.     So  they  brought  the  king  word  again 

This  whole  paragraph  we  had  just  as  it  is  here  related,  2  Kings, 
22.  8.. 20.  and  have  nothing  to  add  here  to  what  was  theie 
observed. 

But,  1.  We  may  hence  take  occasion  to  bless  God  that  we  li;ive 
plenty  of  Bibles,  and  that  they  are,  or  may  be,  in  all  hands;  thai 


Before  Clirisi  023. 


Ilie  hook  ol  (lie  law  and  gospel  is  not  lost,  is  not  scarce;  that,  in 
this  sense,  tlie  word  of  the  Lord  is  not  precious.  Hihies  are  jewels, 
but,  thanks  he  to  (iod,  tliey  are  not  rarities.  The  fountain  of  the 
waters  of  life  is  not  a  spring  shut  ii|>,  or  a  fountain  sealed,  hut  the 
streams  of  it,  in  all  places,  mttkc  (jlail  tlie  citi/  oj  our  God:  Ihiis 
coinmuiris  aqitarum — These  ivaters  Jlow Jor  r/incral  use.  What  a 
great  deal  shall  we  have  to  answer  for,  if  the  great  things  of  God's 
jaw,  being  thus  made  common,  should  be  accounted  by  us  as 
Blrange  things ! 

2.  We  may  hence  learn,  whenever  we  read  or  hear  the  word  of 
God,  to  affect  our  hearts  with  it,  and  to  get  them  possessed  with 
a  Loly  fear  of  that  wrath  of  God  which  is  theie  revealed  auainst  all 
ungodliness  and  unrighteousness  of  men,  as  Josiah's  tender  heart 
was.     When  he  heard  the  words  of  the  law,  he  rent  his  clothes ; 

fc.  19.)  and  God  was  well  pleased  with  his  doing  so,  y.  27.  Were 
#ie  things  contained  in  the  scripture  new  to  us,  as  they  were  here 
loJosiah,  surely  they  would  make  deeper  impressions  upon  us  than 
fammonlyfhey  do;  but  they  are  never  the  less  weighty,  and  there- 
fore should  not  be  the  less  considered  by  us,  for  there  being  well 
^nown.     Rend  the  heart  therefore,  not  the  garments. 

3.  We  are  here  directed,  when  we  are  under  convictions  of  sin, 
ajid  apprehensions  of  divine  wrath,  to  inquire  of  the  Lord;  so 
Josiah  did,  «.  21.  It  concerns  us  to  ask,  as  tliey  did.  Acts,  2.37. 
Men  and  brethren,  what  shall  ice  do?  And  more  particularly,  as 
the  jailor,  saving.  What  mnst  I  do  to  he  saved?  Acts,  16.30.  If 
ye  will  thus  inquire,  inquire  ye ;  (Isa.  21 .  12.)  and,  blessed  be  God, 
we  have  the  lively  Oracles  to  which  to  apply  ourselves  with  these 
inquiries. 

4.  We  are  here  warned  of  the  ruin  that  sin  brings  upon  nations 
and  kingdoms.  Thev  that  forsake  God  bring  evil  upon  themselves, 
(r.24, 25.)  and  kindle  a  fire  which  shall  not  be  quenched;  snch 
will  the  fire  of  God's  wrath  be,  when  the  decree  is  gone  forth 
aeainst  those  that  obstinately  and  impenitently  persist  in  their 
wicked  ways. 

5.  We  are  here  encouraged  to  humble  ourselves  before  God,  and 
seek  unto  him,  as  Josiah  did  :  if  we  cannot  prevail  thereby  to  turn 
awav  God's  wrath  from  our  land,  yet  we  shall  deliver  our  own 
souls,  v.  27, 28.  And  good  people  are  here  taught  to  be  so  far 
from  fearing  death,  as  to  welcome  it,  rather,  when  it  lakes  them 
away  from  the  evil  to  come.  See  how  the  property  of  it  is  altered, 
by  makins'  it  the  matter  of  a  promise:  Thou  shalt  be  gathered  to 
thy  grave  m  ■peace;  housed  in  that  ark,  as  Noah,  when  a  deluge 
h  coming. 

29.  Then  the  kiii";  sent  and  ijathered  together 
all  the  elders  of  Judah  and  Jerusalem.  30.  And 
the  kins?  went  up  info  the  liotise  of  tlie  Lord, 
and  all  the  men  of  Jiidah,  and  llie  inliabitaiits  of 
Jerusalem,  and  tlie  priests,  and  llie  Levites.  and  all 
(he  people,  "feat  and  small :  and  he  read  in  their 
ears  all  the  words  of  the  hook  of  the  covenant  tiiat 
was  found  in  the  house  of  llie  Lord.  3L  And  the 
king-  stood  in  his  place,  and  made  a  covenant  before 
the  Lord,  to  walk  after  the  Lord,  and  to  keep 
his  commandments,  and  his  testimonies,  and  his 
statutes,  with  all  his  heart,  and  with  all  his  soul, 
to  perform  the  words  of  the  covenant  which  are 
written  in  this  book.  32.  And  he  caused  all  that 
were  present  in  Jerusalem  and  Benjamin  to  stand 
to  it.  And  the  inhabitants  of  Jerusalem  did 
iiccordin;?  to  the  covenant  of  God,  the  God  of 
iheir  fathers  33.  And  Josiah  took  away  all  the 
'.honiinations  out  of  all  the  countries  that /?er/amcrf 
l'>  llie  children  of   Israel,  and   made  all  that  were 

jiie.-eiit  in  Is'  n-l  to  serve,  even  to  serve  the  LoBD, 

VOL.  n-  40 


II  CHRONICLES.  XXXIV.  XXXV.  The  Kei-u  of  J(,siaJ,. 

their  God.     And  aU   his  days  they   departed   not 
from  following-  the  Loud,  the  God  of  their  fathers. 


We  have  here  an  account  of  the  further  advances  which  Josiah 
made  toward  the  reformation  of  his  kingdom,  upon  the  hearijig  <>| 
the  law  read,  and  the  receipt  of  the  message  God  sent  him  by  the 
prophetess.  Happy  the  peojjle  that  had  such  a  king:  for  here  we 
find, 

1.  That  they  were  well  taught.  He  did  not  go  about  to  force 
them  to  their  duty,  till  he  had  first  instructed  them  in  it.  He  called 
all  the  people  together,  great  and  small,  young  and  old,  rich  and 
poor,  high  and  low;  He  that  hath  ears  to  hear,  let  him  hear  the 
words  of  the  boo/t  oJ  I  he  corcnuiit ;  for  they  are  all  concerned  in 
those  words.  To  put  an  honour  upon  the  service,  and  to  enifaije 
attention  the  more,  ihongli  there  were  priests  and  Levitts  prcseul, 
the  king  himself  read  the  hook  to  the  peo|)le,  (v.  30.)  and  he  read  il, 
no  doubt,  in  such  a  manner  as  to  shew  that  he  was  himself  affected 
with  it,  which  would  be  a  means  of  affecting  the  hearers. 

2.  That  they  were  well  fixed.  The  articles  of  agreement  between 
God  and  Israel  being  read,  that  they  might  intelligently  covenant 
with  God,  both  king  and  people  here,  with  great  solemnity,  do  as 
it  were  subscribe  the  articles.  The  king  in  his  place  covenanted 
to  keep  God's  commandments  with  all  his  heart  and  soul,  accord- 
ing to  what  was  written  in  the  booh,  (v.  31.)  and  urged  the  people 
to  declare  their  consent  likewise  to  this  covenant,  and  solennily  to 
promise  that  they  would  faithfully  perform,  fulfil,  and  keep,  all 
and  every  thing  that  was  on  their  part  to  be  done,  according  to 
this  covenant:  this  they  did  ;  they  could  not  for  shame  do  other- 
wise. He  caused  all  that  were  present  to  stand  to  it,  (v.  32.)  and 
made  them  all  to  serve,  even  to  serve  the  Lord  their  God,  {v.  'd'i.} 
to  do  it,  and  to  make  a  business  of  it;  he  did  all  he  could  to  brin^ 
them  to  it;  to  serve,  even  to  serve;  the  repetition  denotes  that 
that  was  the  only  thing  his  heart  was  set  on;  he  aimed  at  nothing 
else  in  what  he  did,  but  to  engage  them  to  God  and  their  duly. 

3.  That  they  were  well  tended;  were  honest  with  good  looking 
to.  All  his  days,  they  departed  not  from  foUowiny  the  Lord;  he 
kepi  Ihem,  with  much  ado,  from  running  into  idolatry  again.  All 
his  days  were  days  of  restraint  upon  them;  but  this  intimated  tha^ 
there  was  in  them  a  bent  to  backslide,  a  strong  inclination  to 
idolatry;  many  of  them  wanted  nothing  but  to  have  him  out  of  the 
way,  and  then  they  would  have  their  higli  jilaces  and  their  images 
up  again.  And  therefore  we  find,  that,  in  the  days  of  Josiah, 
(Jer. 3.6.)  God  charged  it  upon  treacherous  Judah,  that  she  had 
not  returned  to  him  with  all  her  heart,  but  J'eignedly,  (v.  10.)  nav, 
had  played  the  harlot,  (v. 8.)  and  thereby  had  even  justified  back- 
sliding Israel,  ».ll.  and  in  the  23d  year  of  this  reign,  four  or  five 
years  after  this,  that  they  had  gone  on  to  provoke  God  to  anger  with 
the  works  of  their  hands,  Jer. 25. .3.  .7.  And,  which  is  very  ob- 
servable, it  is  from  the  beginning  of  Josiah's  reformation,  his  12lli 
or  13th  year,  that  the  iniquity  of  the  house  of  Judah,  which  broug!.! 
ruin  upon  them,  and  which  the  prophet  was  to  bear  lying  on  his  riglit 
side,  was  dated,  Ezek.4.C.  Tor  from  thence  to  the  destruction  of 
Jerusalem  was  just  forty  years.  Josiah  was  sincere  in  what  he  did, 
but  the  generality  of  the  |)eople  were  averse  to  it,  and  hankered 
after  their  idols  still ;  so  that  tlie  reformation,  though  well  designed, 
and  well  prosecuted,  by  the  prince,  had  little  or  no  effect  upon  the 
people.  It  was  with  reluclancy  that  they  parted  with  their  idols; 
still  they  were  in  heart  joined  to  Ihem,  and  wished  for  them  again. 
This,  God  saw,  and  therefore,  from  that  lime,  when  one  would 
have  thought  the  foundations  had  been  laid  for  a  perpetual  secujily 
and  peace,  from  that  very  time,  did  the  tiecree  go  forth  for  their 
destruction.  Nothing  hastens  the  ruin  of  a  people,  nor  ripens 
them  for  it  more,  than  the  baffling  of  hopeful  allempts  for  re- 
formation, and  an  hypocritical  return  to  God.  Be  not  deceived, 
God  is  not  mocked. 

CHAP.  XXXV. 

We  •'<  here  to  attend  Josinh,  I.  To  the  temple,  where  ice  see  his  i tligi<nt m-i 
ftr  the  due  observanet  of  the  ordinance  of  the  passover,  according  to  tKtlau 


Before  Christ  623 


II  CHRONICLES.  XXXV. 


r.  1.  .19.  II.  To  the  field  of  battle,  where  we  see  his  rashness,  in  engaging 
vtth  (lie  king  of  Egypt,  and  horn  dear  it  cost  him,  ti.20.  .2S.  III.  To  the 
grave,  where  ire  see  him  bitterly  lamenttd,  v.  21.  .27.  And  so  we  must  take 
our  leave  0/  Josiah. 

1.  "M /MOREOVER  Josiah  kept  a  passover  unto 
._tX  the  Lord  in  Jerusalem:  and  they  killed  the 

passover  on  the  fourteenth  flay  of  the  first  month. 

2.  And  he  set  the  priesS  i:i  their  charges,  and 
encouraged  them  to  tin-  .-nvice  of  the  house  of  the 
Lord,  3.  And  said  unlo  the  Levites  that  taught  all 
Israel,  which  were  holy  unto  the  Lord,  Put  the  holy 
ark  in  the  house  whicli  Solomon  the  son  of  David 
king  of  Israel  did  build;  it  s/ittll  not  be  a  burthen 
upon  vo'""  shoulders:  serve  now  the  Lord  your  God, 
and  his  people  Israel,  4.  And  prepare  yourselves 
by  the  houses  of  your  fathers,  after  your  courses, 
according  to  the  writing  of  David  king  of  Israel, 
and  according  to  the  writing  of  Solomon  his  son. 
5.  And  stand  in  the  holy  ^/ace according  to  the  divi- 
sions of  the  families  of  the  fathers  of  your  brethren 
the  people,  and  after  the  division  of  the  families  of 
the  Levites.  6.  So  kill  the  passover,  and  sanctify 
yourselves,  and  prepare  your  brethren,  that  they 
may  do  according  to  the  word  of  the  Lord  by  tiie 
hand  of  Moses.  7.  And  Josiah  gave  to  the  people, 
of  the  flock,  lambs  and  kids,  all  for  the  passover- 
offerings,  for  all  that  were  present,  to  the  number 
of  thirty  thousand,  and  three  thousand  bullocks: 
these  uere  of  the  king's  substance.  8.  And  his 
princes  gave  willingly  unto  the  people,  to  the 
priests,  and  to  thel^evites:  Hiikiah,  and  Zechariah, 
and  Jehiel,  rulers  of  the  house  of  God,  gave  unto 
the  priests  for  the  passover-offerings  two  thousand 
and  six  hundred  small  cattle,  and  three  liundred 
oxen.  9.  Conaniah  also,  and  Shemaiah  and  Ne- 
tiianeel,  his  brethren,  and  Hashabiah,  and  Jeiel, 
and  Jozabad,  chief  of  the  Levites,  gave  unto  the 
Levites  for  passover-offerings  five  thousand  small 
cattle,  and  five  hundred  oxen.  10.  So  the  service 
was  prepared,  and  the  priests  stood  in  their  place, 
and  tiie  Levites  in  their  courses,  according  to  the 
king's  commandment.  1  1.  And  they  killed  the 
passover,  and  the  priests  sprinkled  the  blood  from 
''".^ir  hands,  and  the  Levites  flayed  them.  12.  And 
they  removed  the  burnt-offerings,  that  they  might 
give  according  to  the  divisions  of  the  families  of 
tiie  i)eople,  to  offer  unto  the  Lord,  as  il  is  written 
in  the  book  of  Moses.  And  so  did  they  witii  the 
oxen.  13.  And  they  roasted  the  passover  with  fire 
according  to  the  ordinance:  but  the  other  holy 
offerings  sod  they  in  pots,  and  in  caldrons,  and  in 
pans,  and  divided  them  speedily  among  all  the 
people.  14.  And  afterward  they  made  ready  for 
themselves,  and  for  the  priests:  because  the  priests 
the  sons  of  Aaron  tvere  busied  in  offering  of  burnt- 
offerings  and  the   fat  until   night;    therefore   the 


The  Reign  of  Josiah 

Levites  prepared  for  themselves,  and  for  the  priests 
the  sons  of  Aaron.  15.  And  the  singers  the  sons 
of  Asaph  iccre  in  their  place,  according  to  the  com- 
mandment of  David,  and  Asa])h,  and  Heman,  and 
Jeduthuu  the  king's  seer;  and  the  porters  trailed 
at  every  gate;  they  might  not  depart  from  llieir 
service;  for  their  brethren  the  Levites  prepared  for 
them.  16.  So  all  the  service  of  the  Lord  was 
prepared  the  same  day,  to  keep  the  passover,  and 
to  offer  burnt-offerings  upon  the  altar  of  the  Lord, 
according  to  the  commandment  of  king  Josiah. 
17.  And  the  children  of  Israel  that  were  present 
kept  the  passover  at  that  time,  and  the  feast  of 
unleavened  bread  seven  days.  18.  And  there  was 
no  passover  like  to  tliat  kept  in  Israel  from  the  days 
of  Samuel  the  prophet;  neillier  did  all  the  kings  of 
Israel  keep  such  a  passover  as  .Josiah  kept,  and  the 
priests,  and  the  Levites,  and  all  Jndah  and  Israel 
that  were  present,  and  the  inliabitants  of  Jerusalem. 
19.  In  the  eighteenth  year  of  tiie  reign  of  Josiah 
was  this  passover  kept. 


The  destruction  whicli  Josiah  made  of  the  idols  and  idolatry,  was 
more  largely  related  in  the  Kings,  and  but  just  mentioned  here  in 
the  foregoing  chapter,  u.  33.  But  his  solemnizing  of  the  passover, 
which  was  hut  touched  upon  there,  2  Kings,  23.  21.  is  very  jiarti- 
cularly  related  here.  Many  were  the  feasts  of  the  Lord,  appointed 
by  the  ceremonial  law,  but  the  passover  was  the  chief;  it  began 
them  all  in  the  night  wherein  Israel  came  out  of  Egypt.  It 
concluded  them  alt  in  the  night  wherein  Christ  was  betrayed;  and 
in  the  celebration  of  it,  Hezekiah  and  Josiah,  those  two  great 
reformers,  revived  religion  in  their  day.  The  ordinance  of  the 
I^ord's  supper  resembles  the  passover  more  than  il  does  any  of 
the  Jewish  festivals;  and  the  due  observance  of  that  ordinance, 
according  to  the  rule,  is  an  instance  and  means  both  of  the  growing 
purity  and  beauty  of  churches,  and  of  the  growing  piety  and  devo- 
tion of  particular  Christians.  Religion  cannot  flourish  where  that 
passover  is  either  wholly  neglected,  or  nut  duly  observed  ;  return 
to  that,  revive  that,  make  a  solemn  business  of  that  affecting 
binding  ordinance,  and  then,  it  is  to  be  hoped,  there  will  be  a 
reformation  in  otlier  instances  also. 

In  the  account  we  had  of  Hezekiah's  passover,  the  great  zeal  of 
the  people  was  observable,  and  the  transport  of  devout  affection 
that  they  were  in  ;  but  liltle  of  that  appears  here.  Il  was  more  in 
compliance  with  the  king  that  they  all  kept  the  passover,  {v.  17, 18.) 
than  from  any  great  inclination  they  had  lo  it  themselves.  Some 
pride  they  took  in  this  form  of  godliness,  but  iillle  pleasure  in  the 
power  of  it.  But,  whatever  defect  there  was  among  the  people  in 
the  inside  of  the  duty,  both  the  magistrates  and  the  ministers  did 
their  part,  and  took  care  that  the  external  part  of  the  service 
should  be  performed  with  due  soleninitv. 

I.  The  king  exhorted  and  directed,  quickened  and  encouraged, 
the  priests  and  Levites  to  do  their  office  in  this  solemnity.  Perhaps 
he  saw  them  remiss  and  indifferent,  unwilling  to  go  out  of  their 
road,  or  mend  their  pace;  if  ministers  are  so,  it  is  not  amiss  for 
any,  but  most  proper  for  magistrates,  to  stir  them  up  to  their 
business.  Say  to  Archippus,  Take  heed  to  thy  ministry,  Col.-l.  17. 
Let  us  see  how  this  good  king  managed  his  clergy  upon  this 
occasion. 

1.  He  reduced  them  to  the  office  they  were  appointed  to  by  the 
law  of  Moses,  {v. 6.)  and  the  order  they  were  put  into  by  Davif* 
and  Solomon,  v.  4.  He  set  them  in  their  charge,  u.  2.  He  did  nor 
cut  them  out  new  work,  nor  put  them  into  any  new  melliod,  but 
called  them  back  lo  their  institution.     Their  courses  were  settkrt 


Before  Cluist  GIO. 


H  CMRONICLES.  XXXV. 


Tiie  Reign  of  Josiah, 


in  writing;  let  tiieni  have  recourse  to  lliat  urilin^,  aiid  raarslial 
fhemseelvt-s  according  to  the  divisinns  of  thrir  families,  v.  5.  Our 
tiile  IS  settled  in  llie  written  word;  let  ni:igistial<'.s  tai<e  care  lliat 
ininistcrs  walk  according  to  that  rule,  and  they  do  llu'ir  duty. 

2.  He  ordered  the  ark  to  be  put  in  its  place,  which,  it  should 
»eem,  had  of  late  lieen  displaced,  either  by  the  wicked  kinns,  to 
make  room  for  their  idols  in  the  most  holy  place,  or  by  Hezekiali, 
to  make  room  for  the  workmen  that  repaired  the  temple.  How- 
ever it  was,  Josiah  bids  the  Levites  put  the  holy  ark  in  the  house, 
{v. a.)  and  not  carry  it  about  from  place  to  place,  as  perhaps  of 
late  they  had  done,  justifying  themselves  therein  by  the  practice 
before  the  temple  was  built.  Now  that  the  priests  were  discharged 
from  this  burthen  of  the  ark,  they  must  be  careful  in  other  services 
about  it. 

3.  He  charged  them  to  serve  God  and  his  people  Israel,  d.  3. 
Ministers  must  look  upon  themselves  as  servants,  both  to  Christ, 
and  to  his  church,  for  his  sake,  2  Cor.  4.  5.  They  must  take  care, 
and  lake  pains,  and  lay  out  themselves  to  the  utmost,  (1.)  For 
the  glory  and  honour  of  God,  and  to  advance  the  interests  of  his 
kingdom  among  men.  Paul,  a  servant  of  God,  Tit.  t.l.  (2.)  For 
the  welfare  and  benefit  of  his  people,  not  as  having  dominion  over 
their  faith,  but  as  servants  of  their  holiness  and  jov  ;  and  there  will 
be  no  difficulty,  in  the  strength  of  Ciod,  honestly  to  serve  these 
two  masters. 

4.  He  charged  them  to  sanelify  tnemselves,  and  prepare  their 
brethren,  v.Q.  Ministers'  work  must  begin  at  home,  and  they 
must  sanctify  themselves  in  the  first  place,  purify  themselves  from 
sin,  sequester  themselves  from  the  world,  and  devote  themselves 
to  God;  but  it  must  not  end  there,  they  must  do  what  Ihev  can 
to  prepare  their  brethren,  by  admonishing,  instructing,  exhorting, 
quickening,  and  comforting  them.  Tlie  preparation  of  the  heart 
is  indeed  yVo/n  the  Lord ;  but  ministers  must  be  instruments  in 
his  hand. 

5.  He  encnvraffed  them  to  the  service,  v.  2.  He  spake  com- 
fortablv  to  Iheni,  asHezekiah  did,  cA. 30.22.  He  promised  them 
his  countenance.  Note,  Those  whom  we  charge  we  should 
encourage.  Most  people  love  to  hf  accosted  kindiv,  and  will  be 
wrought  upon  by  encouragements  more  than  by  threats. 

n.  The  king  and  the  princes,  influenced  by  his  example,  gave 
liberally  for  the  bearing  of  the  charges  of  this  passover.  The 
ceremonial  services  were  expensive,  which  perhaps  was  one  reason 
why  they  had  been  neglected.  People  had  not  zeal  enough  to  be 
at  the  charge  of  them,  nor  were  they  now  very  fond  of  thera,  for 
that  reason.     And  therefore, 

1.  Josiah,  at  his  own  proper  cost,  furnished  the  congregation 
with  jiaschal  lambs,  and  other  sacrifices,  to  be  offered  during  the 
seven  days  of  the  feast.  He  allowed  out  of  his  own  estate  30,000 
lambs  for  passover-offerings,  which  the  offerers  were  to  feast  upon, 
and  3,000  bullocks,  (u.7.)  to  be  offered  during  the  following  seven 
days.  Note,  Those  who  are  serious  in  religion,  when  they  persuade 
others  lo  that  which  is  good,  should  make  it  as  cheap  and  easy  to 
them  as  may  be.  And,  where  God  sows  plentifully,  he  expects  to 
reap  accordingly ;  it  is  to  be  feared  that  the  congregation,  generally, 
had  not  come  provided  ;  so  that,  if  Josiah  had  not  furnished  them, 
the  work  of  God  must  have  stood  still. 

2.  The  chief  of  the  priests,  that  were  men  of  great  estates, 
contributed  toward  the  priests'  charges,  as  Josiah  toward  the 
people's.  The  princes,  (v.  8.)  that  is,  the  chief  of  the  priests, 
the  princes  of  the  holv  tribe,  rulers  of  the  house  of  God,  bore  the 
priests'  charges.  And  some  of  the  rich  and  great  men  of  the 
Levites  furnished  them  also  with  cattle,  both  great  and  small,  for 
offerings,  v.O.  For  those  that  sincerely  desire  to  be  found  in  the 
way  of  their  duty,  Providence  sometimes  raises  up  friends  to  bear 
them  out  in  it,  beyond  what  they  could  have  expected. 

ni.  The  priests  and  Levites  performed  their  office  very  readily, 
e.lO.  They  killed  the  paschal  lambs  in  the  court  of  the  temple, 
the  priests  sprinkled  the  blood  upon  the  altar,  the  Levites  flayed 
thera,  and  then  gave  the  flesh  to  the  people,  according  to  their 
families,  fi'.ll,12.)  not  fewer  than  ten,  nor  more  than  twenty,  to 
a  lamb;  they  took  it  to  their  several  apartments,  roasted  it,  and 
ate  it,  according  to  the  ordinance,  v.  13.     As  for  the  other  sacrifices 


that  were  eucharislical,  the  flesh  of  them  was  boiled,  according  lo 
the  law  of  the  peace-offerings,  and  was  divided  speedily  among 
the  people,  that  they  might  Itast  upon  it,  as  a  token  of  their  joy 
in  the  atonement  made,  and  their  reconciliation  to  God  thereby. 
And,  laslly.  The  priests  and  Levites  took  care  to  honour  God,  by 
ealiiiij  of  the  pas.wver  tbems.ivcs,  v.  14.  Let  not  ministers  think 
that  the  care  they  t.die  for  the  souls  of  others  will  excuse  their 
neglect  of  their  own;  or,  that  being  employed  so  much  in  public 
worship  will  supersede  the  religious  exercises  of  their  closets  and 
families.  The  Levites  here  made  ready  for  themselves  and  for 
the  priests,  because  the  priests  were  wholly  taken  up  all  day  in 
the  service  of  the  altar;  therefore,  that  they  might  not  have  their 
land)  to  dress  when  tlicy  should  eat  it,  the  Levites  got  it  ready 
for  them  iiguin^t  su|i|)cr-time.  Let  ministers  learn  hence  to  help 
one  another,  and  to  forward  one  another's  work,  as  brethren,  and 
fellow-servants  of  the  same  Master. 

IV.  The  singers  and  porters  attended  in  their  places,  and  did 
their  office,  v.\b.  The  singers,  with  their  sacred  songs  and  music, 
expressed  and  excited  the  joy  of  the  congregation,  and  made  the 
service  very  pleasant  to  them ;  and  the  porters  at  the  gales  took 
care  that  th<'ie  should  be  no  breaking  in  of  anything,  to  defile  or 
disquiet  the  asseuibly,  nor  going  out  of  any  from  it,  that  none 
should  steal  away  till  the  service  was  done.  While  they  were  thus 
employed,  their  brethren,  llie  Levites,  prepared  paschal  lambs  for 
them. 

V.  The  whole  solemnily  was  performed  with  great  exactness, 
according  to  the  law,  (i-.  Hi,  17.)  and,  upon  that  account,  there 
was  none  like  it  since  Samuel's  time,  (n.  18.)  for  in  Hczekiah's 
passover  there  were  several  irregularities.  And  Bisho))  Patrick 
observes,  that  in  this  also  it  exceeded  the  oilier  passovers  which 
the  preceding  kings  had  kept,  that,  llmuuli  Jusiah  was  bv  no 
means  so  rich  as  David,  and  Solomon,  and  Jehosliapliat,  yet  he 
furnished  the  whole  congregation  wilh  beasts  for  sacrifice,  both 
paschal  and  eucharislical,  at  his  own  proper  cost  and  charge, 
which  was  more  than  any  king  ever  did  before  him. 


20.  After  all  tin's,  when  Josiali  liad  pi-epared 
the  temple,  Neclio  kiiiij  of  K^'vpt  came  up  to 
fight  against  Carcliemisli  by  Eiipliiates  :  and 
Josiah  went  out  against  iiim.  21.  But  he  sent 
ambassadors  to  him,  saying,  Wlial  iiave  I  to  do 
with  thee,  thou  king  of  Jiidah  ?  J  come  not  against 
thee  this  day,  but  against  tiie  iiouse  ^^  iiei-ewiti) 
I  have  war:  for  God  commanded  nie  to  make 
haste :  forbear  thee  from  meddling  uilli  God, 
who  is  with  me,  that  he  destroy  thee  not. 
22.  Nevertheless  Josiah  would  not  turn  iiis  face 
from  him,  but  disguised  himself,  that  he  might 
fight  with  him,  and  hearkened  not  unto  the  words 
of  Necho  from  the  motith  of  God,  and  came  to 
fight  in  the  valley  of  Megiddo.  2.3.  And  the 
archers  shot  at  king  Josiah  ;  and  the  king  said 
to  his  servants.  Have  me  away;  for  1  am  sore 
wounded.  24.  His  servants  therefore  took  him 
out  of  that  chariot,  and  put  him  in  the  second 
chariot  that  he  had  ;  and  they  brought  him  to 
Jerusalem,  and  lie  died,  and  was  buried  in  one  of 
the  sepulchres  of  his  fathers.  And  all  Judah  and 
Jerusalem  mourned  for  Josiah.  25.  And  Jere- 
miah lamented  for  Josiah :  and  all  the  singing- 
men  and  the  singing-women  spake  of  Josiah  in 
their  lamentalions  to  this  day,  and  made  them  au 
ordinance  in  Israel:  and,  behold,  they  nre  written 
in    the    lamentations.     26.  Now    tiie   rest  of    the 


Before  Cliiist  610. 


II  CHKOMOLES,  XXXV,  XXXVI. 


The  Death  of  Josiah. 


{ids  of  Josiah,  and  his  goodness,  according  to 
(Itdl  nhicli  teas  wiitlen  in  the  law  of  tlie  Lord, 
•27.  And  his  deeds,  first  and  last,  behold,  they 
are  written  in  the  book  of  the  kings  of  Israel  and 
Judah. 

1 1  was  thirteen  years  from  Josiali's  famous  passover  to  liis  dealli ; 
cliirin"'  whicli  time,  we  m;iv  hope,  l!  lugs  went  well  in  his  king- 
dom; that  he  prospeivil,  aii<l  i^  I  uiiii  ilouiisheti ;  yet  we  are  not 
entertained  with  the  plci^^ing  :is-.  ■  iiiit  of  those  years,  but  they 
ore  passed  over  in  silence,  |jec;iiise  the  people,  for  all  this,  were 
not  turned  from  the  love  of  tlieir  sins,  n()r(iod  from  tiie  fierceness 
of  liis  anger.  The  next  news,  therefore,  we  hear  of  Josiah,  is, 
that  lie  is  cut  off  in  the  midst  of  his  days  and  uscfnlness,  before  he 
is  full  forly  years  old.  We  had  this  sad  story,  2  Kings,  23.  29,  30. 
here  it  is  somewhat  mon?  largely  related.  That  appears  here, 
more  than  did  there,  which  reflects  such  blame  on  Josiah,  and 
such  praise  on  tlie  people,  as  one  would  not  have  expected. 

I.  Josiah  was  a  very  good  prince;  yet  he  is  much  to  be  blamed 
for  his  rashness  and  presumption,  in  going  out  to  war  against  the 
king  of  Egypt,  without  cause  or  call.  It  was  bad  enough,  as  it 
appeared  in  the  Kings,  tliat  he  meddled  with  strife  which  belonged 
not  to  him.  But  here  it  looks  worse;  for,  it  seems,  the  king  of 
Egypt  sent  ambassadors  to  him,  to  warn  him  against  this  enter- 
prise, r.21.  He  argues,  1.  From  principles  of  justice.  The  king 
of  Egypt  professes  he  had  no  design  to  do  him  any  hurt,  and 
therefore  it  was  unfair,  against  connjion  equity  and  the  law  of 
nations,  for  Josiah  to  take  up  arms  against  him.  If  even  a 
righteous  man  engage  in  an  unriyliteoiis  cause,  let  him  not  expect 
to  prosper;  God  is  iio  Respecter  of  persons.  See  Prov.3.  30. — 
25.8.  2.  From  principles  of  religion.  "  God  is  with  me ;  nay, 
He  commanded  me  to  make  haste,  and  therefore,  if  thou  retard 
my  motions,  thou  meddlest  with  God."  It  cannot  be  that  the 
king  of  Egypt  only  pretended  this,  (as  Sennacherib  did  in  a  like 
case,  2  Kings,  18. 25.)  hoping  thereby  to  make  Josiah  desist, 
because  he  knew  he  had  a  veneration  for  the  work  of  God,  for 
it  is  said  here,  (j;.22.)  that  the  words  of  Necho  were  from  the 
mouth  of  God;  we  must  therefore  suppose,  that,  either  by  a 
dream,  or  by  a  strong  impulse  upon  his  spirit,  which  he  had 
reason  to  think  was  from  God,  or  by  Jeremiah,  or  some  other 
prophet,  he  had  ordered  him  to  make  war  upon  the  khig  of 
Assyria.  3.  From  principles  of  policv.  "  7Viat  he  destroy  thee 
not ;  it  is  at  thy  peril  if  thou  engage  against  one  that  has  botli 
a  better  army,  and  a  better  cause,  and  God  on  his  side." 

It  was  not  in  wrath  to  Josiah,  whose  heart  was  upright  with  the 
Lord  his  God,  but  in  wrath  to  a  hypocritical  nation,  who  were 
unworthy  of  so  good  a  king,  that  he  was  so  far  infatuated  as  not 
to  hearken  to  those  fair  reasonings,  and  desist  from  his  enterprise. 
He  would  not  turn  his  face  from  him,  but  went  in  person,  and 
fought  the  Egyptian  army  in  the  valley  of  Meyiddo,  d.  22.  If, 
perhaps,  he  could  not  believe  that  the  king  of  Egypt  had  a 
command  from  God,  to  do  what  he  did,  yet,  upon  his  pleading 
such  a  command,  he  ought  to  have  consulted  the  oracles  of  God, 
Iiefore  be  had  gone  out  against  him.  His  not  doing  that  was  his 
great  fault,  and  of  fatal  consequence.  In  this  matter,  he  walked 
not  in  the  ways  of  Davi.<  his  father;  for,  had  it  been  his  case,  he 
would  have  in(iuired  of  tHe  Lord,  Shall  I  go  up?  Wilt  thou  deliver 
tliein  into  my  liaiuls?  \\\,f!  can  we  lliink  to  prosper  in  our  ways, 
if  we  do  not  acknowledge  God  in  them? 

II.  The  people  were  a  .vicked  people;  vet  they  are  much  to 
be  praised  for  lamenting  ihe  death  of  Josiah  as  they  did.  That 
Jereiuiah  lamented  liini,  1  do  not  wonder;  he  was  the  weeping 
prophet,  and  |)lainly  foresaw  the  utter  ruin  of  his  country  follow- 
ing upon  the  death  of  this  good  king.  But  it  is  strange  to  find 
Uiat  all  Judah  and  Jerusalem,  that  stupid  senseless  people, 
taovrnrd  for  liim,  (u.  24.)  contrived  how  to  have  tlieir  mourning 
^^cited  by  singing-men  and  sin;;ing-womcn  ;  how  to  have  it  spread 
Ihniugh  the  kingdom:  they  made  an  ordinance  in  Israel,  that  llie 
mournful  ditties,  penned  on  this  sad  occasion,  should  be  learneil 
and   sung   by  all   sorts  of  people.     They  contrived  ^Iso  liuw   !o 


have  the  remembrance  of  it  perpetuated  ;  tliese  elegies  were 
inserted  in  the  collections  of  state  poems;  they  are  written  in  the 
Lamentations.  Hereby  it  appeared,  1.  That  they  had  some 
respect  to  their  good  prince,  and  that,  though  they  did  not  cor- 
dially comply  with  him  in  all  his  good  designs,  yet  they  could  not 
but  greatly  honour  him.  Pious  useful  men  will  be  manifested  in 
the  consciences  even  of  those  that  will  not  be  influenced  by  their 
example,  and  many  that  will  not  submit  to  the  rules  of  serious 
godliness  themselves,  yet  cannot  but  gi\e  it  their  good  word,  and 
esteem  it  in  others.  Perhaps  those  lamented  Josiah  when  be  was 
dead,  that  were  not  thaidsfid  to  God  for  bini  while  he  lived.  The 
Israelites  murmured  at  Moses  and  Aaron  while  they  were  with 
them,  and  spoke  sometnnes  of  stoning  lliem,  and  yet,  when  thev 
died,  they  mourned  for  them  many  da\s.  We  are  often  taught 
to  value  mercios  by  the  loss  of  them,  which,  when  we  enjoyed 
them,  we  did  not  prize  as  we  ought.  2.  That  they  had  some 
sense  of  their  own  danger,  now  that  he  was  gone.  Jeremiah  told 
them,  it  is  likely,  of  the  evil  they  might  now  expect  to  come  upon 
them,  from  which  he  vv.is  taken  away  ;  and  so  far  they  credited 
what  he  said,  that  they  lamented  the  deatli  of  him  that  was  their 
defence.  Note,  Many  will  more  easilv  be  persuaded  to  lament 
the  miseries  that  are  coming  upon  them,  than  to  take  the  ])ropci 
way,  by  universal  reformation,  to  prevent  them;  will  shed  tears 
for  their  troubles,  but  will  not  be  prevailed  upon  to  part  with  their 
sins.  But  godly  sorrow  workelh  repentance,  and  that  repentance 
will  be  to  salvation. 


CHAP.  XXXVI 

We  have  lure,  I.  A  short,  but  sad,  account  of  the  utier  ruin  of  Judah  and 
Jerusalem,  ivilhin  a  few  years  after  Josiah' s  death.  \.The  history  of  it,  in 
the  unhappy  reigns  of  Jehoahaz,  for  three  months;  (f.  l.,4.)  Jehoiakim, 
(r..5..8.)  for  eteveti  years;  Jchoiachin.  three  months;  (r.9,I0.)  and  Zedc' 
tiinh,  eleven  years,  f.  11.  Additions  iccre  made  to  the  national  guilt,  and 
advances  toward  the  natinnal  destruction,  in  each  of  those  reif^ns.  The 
destruction  vas,  ai  lens^th,  completed,  in  the  slaughter  of  multitudes,  {v.  17.) 
the  plundering  atid  hnrnini^  of  the  temple  and  all  the  palaces,  the  desolation 
of  the  city,  (v.  18, 19.)  and  the  captivity  of  the  people  that  remained,  v.  20. 
2.  Some  remarks  vpim  it ;  that  herein  sin  teas  punished,  Zedekiah's  iricked- 
iicss,  (v.  12, 13.)  the  idolatry  the  people  were  guilty  of,  (v.  14.)  and  Iheir 
abuse  of  God's  prophets,  '.•.  l.T,  IG.  The  teord  of  God  was  herein  fulfilled, 
V.  21.  //.  The  dawning  of  the  day  of  their  deliverance  in  Cyrut's  prockona- 
tion,  11.22,23. 

l.^THHEN  the  people  of  the  land  took  Jehoahaz 
i  the  son  of  Josiah,  and  niade  him  king  in 
his  father's  stead  in  Jernsalem.  2.  Jehoahaz  ?rrt5 
twenty  and  three  years  old  when  he  began  to 
reign,  and  he  reigned  three  months  in  Jernsalem. 
3.  And  the  king  of  Egy|)t  pnt  him  down  at  Jeru- 
salem, and  condemned  the  land  in  an  liundred 
talents  of  silver  and  a  lalent  of  gold.  4.  And  the 
king  of  Egypt  made  Eliakim  Ids  brother  king- 
over  Judah  and  Jerusalem,  and  turned  his  name 
to  Jehoiakim.  And  Necho  took  Jehoahaz  his 
brother,  and  carried  him  to  Egypt.  5.  Jehoiakim 
tvas  twenty  and  five  years  old  when  he  began  to 
reign,  and  he  reigned  eleven  years  in  Jerusalem: 
and  he  did  Ihtit  ii'liich  teas  evil  in  the  sight  of 
the  Lord  his  God.  6.  Against  him  came  up 
Nebuchadnezzar  king  of  Babylon,  and  bound 
him  in  fetters,  to  carry  him  to  Babylon.  7.  Ne- 
buchadnezzar also  carried  off  the  vessels  of  the 
house  of  the  Lord  to  Babylon,  and  put  them  in 
his  temple  at  Bai)ylou.  8.  Now  the  rest  of  the 
acts  of  Jehoiakim,  and  his  abominations  Avhich 
lie  did,  and  that  which  was  found  in  him,  behold, 
ihev   are  written    in    the    liook    of    the    kin"s   of 


liefore  Christ  588. 


II  CHRONICLES,  XXXVI 


The  Ucstruclion  of  Jerusalem. 


Isr-.ifl  and  .Tmlah:  and  Jehi>ia."hi:i  hi-<  son  rricjnpd  in 
)iis  .slcacl.  y.  .leliuiachui  aiis  ei^iil  wars  ohl  when 
tie  l)eu;an  to  reign,  and  he  reissued  lliree  months  and 
len  days  in  Jenisalem:  and  he  did  f/int  vliich  teas 
(rvil  ill  the  siglit  of  liie  Loui:).  10.  And  wiien  the 
year  was  expired,  king  Nei)iichadnezzar  sent,  and 
brongiit  him  to  Babylon,  with  tiie  goodly  vessels 
of  the  house  of  the  Lord,  and  made  Zedekiah  his 
l)rother  king  over  Jiulah  and  Jerusalem. 

The  destruction  of  Judali  and  Jerusalem  is  here  coming  on  by 
degrees.  God  so  ordered  it,  to  shew  tliat  he  has  no  pleasure  in 
the  ruin  of  sinners,  hut  had  rather  they  would  turn  and  live,  and 
therefore  gives  them  both  time  and  inducement  to  repent,  and 
waits  to  be  gracious.  Tlie  history  of  these  reigns  was  more  largely 
recorded  in  the  three  last  chapters  of  the  second  of  Kings. 

1.  Jehoahaz  was  set  up  by  the  ])eople,  (f.  1.)  but  in  a  quarter 
of  a  year  was  deposed  by  Piiaraoh-nccho,  and  carried  a  prisoner 
to  Egypt,  and  the  land  fined  for  setting  him  up,  t).2.  .4.  Of  this 
young  prince  we  hear  no  more;  had  he  trodden  in  the  steps  of 
his  father's  piety  he  might  have  reigned  long,  and  prospered  ;  but 
we  are  told  in  the  Kings,  that  he  did  evil  in  the  sight  of  the  Lord, 
and  therefore  his  triumphing  was  short,  and  his  joy  but  for  a 
moment. 

2.  Jehoiakim  was  set  up  by  the  king  of  Egypt,  and  reigned  eleven 
years.  How  low  was  Judah  brought,  when  the  king  of  Egypt,  an 
old  enemy  to  their  land,  gave  what  king  ho  pleased  to  the  kingdom, 
and  what  name  he  pleased  to  the  king!  ti.4.  He  made  Eliakim 
king,  and  called  \\\n\, Jehoiakim,  in  token  of  his  authority  over  him. 
He  did  l/ial  which  nas  evil,  (v.  5.)  nay,  we  read  of  the  abominations 
which  he  did,(v.S.)  he  was  very  wild  and  wicked;  idolatries 
generally  go  under  the  name  of  abominations.  We  hear  no  more 
of  the  king  of  Eygpt,  but  the  king  of  Babylon  came  up  against 
him,  (v.n.)  seized  him,  and  bound  him,  with  adesign  to  carry  him  to 
Babylon  ;  but,  it  seems,  he  either  changed  his  mind,  and  suffered 
him  to  reign  as  his  vassal,  or  death  released  the  prisoner  before  he 
was  carried  away.  However,  the  best  and  most  valuable  vessels  of 
the  temple  were  now  carried  away,  and  made  use  of  in  Nebuchad- 
nezzar's temple  in  Babylon  ;  {v.  7.)  for,  we  may  suppose,  no  temple 
in  the  world  was  so  richly  furnished  as  that  of  Jerusalem.  The  sin 
of  Judati  was,  that  they  had  brought  the  idols  of  the  heathen  into 
God's  temple;  and  now  their  punishment  was,  that  the  vessels  of 
the  temple  were  carried  away  unto  the  service  of  the  gods  of  the 
nations.  If  men  will  profane  God's  institutions  by  their  sins,  it  is 
just  with  God  to  suffer  them  to  be  profaned  by  their  enemies. 
These  were  the  vessels  which  the  false  prophets  flattered  the  people 
with  hopes  of  the  relurn  of,  Jer.  27.  IG.  But  Jeremiah  told  them 
(hat  the  rest  should  go  after  them,  (i'.  22.)  and  they  did  so.  But,  as 
the  carrying  away  of  these  vessels  to  Babvlon  began  the  calamity  of 
Jerusalem,  so  Belshazzar's  daring  profanation  of  thcni  there  filled 
the  measure  of  the  iniquity  of  Babylon;  for  when  he  drank  wine 
in  them  to  the  iionour  of  his  gods,  the  hand-writing  on  the  wall 
presented  him  with  his  doom,  Dan.  5. 3,  &c.  In  the  reference 
to  the  book  of  the  Kings,  concerning  this  Jehoiakim,  mention  is 
made  of  that  ivhich  7cas  found  in  him,  {v.  8.)  \\h\ch  seems  to  be 
meant  of  the  treachery  that  was  found  in  him  toward  the  king  of 
Bab\lon;  but  some  of  the  Jewish  writers  understand  it  of  certain 
private  marks  or  signatures  found  in  his  dead  body  in  honour  of 
his  idol ;  such  cuttings  as  God  had  forbidden.  Lev.  19.28. 

3.  Jehoiachin,  or  Jeconiah,  the  scm  of  Jehoiakim,  attempted  to 
reign  in  hig  stead,  and  reigned  long  enough  to  shew  his  evil 
inclination  ;  but,  after  three  months  and  ten  days,  the  king  of 
Rain  Ion  sent  and  fetched  him  away  cajilive,  with  more  of  the 
goodly  vessels  of  the  temple.  He  is  here  said  to  be  eight  years 
old,  but  in  Kings  he  is  said  to  be  eighteen  wiien  lie  began  to  reign, 
so  that  this  seems  to  be  a  mistake  of  the  transcriber,  unless  we 
suppose  that  his  father  look  him  at  eight  years  old  to  join  with 
hiin  in  the  government,  as  some  think. 


11.  Zedekiah  ivas  one  and  twenty  years  old  MJieri 
he  began  to  reign,  and  leigned  eleven  years  in 
Jerusalem.  12.  And  he  did  that  which  teas  evil  ju 
the  sight  of  the  Loun  his  Go<l,  and  liumbled  not 
himself  before  Jeremiah  the  prophet,  speaking  in nn 
the  mouth  of  tlie  Lord.  1.3.  And  he  also  rebelled 
against  king  Nebuchadnezzar,  who  had  made  hint 
swear  by  God:  i)nt  he  stiffened  his  neck,  and 
hardened  his  heart  from  turning  unto  the  Lord  God 
of  Israel.  14.  Moreov<>r  all  the  chief  of  the  priests, 
and  the  people,  transgresseil  very  miicli  afh-r  all 
the  abotiiinations  of  the  heathen;  and  ixdliited  tiie 
house  of  the  Lord  which  he  had  hallowed  in 
Jerusalem.  15.  And  the  Lord  God  of  Iheir  fathers 
sent  to  them  by  his  messengers,  rising  up  betimes, 
and  sending;  because  he  had  compassion  on  jiis 
people,  and  on  his  dwelling  |)lace:  Hi.  But  thev 
mocked  the  messengers  of  God,  and  despised  his 
words,  and  misused  his  prophets,  until  ihewratii  of 
the  Lord  arose  against  ins  peo])le,  i\\\  there  was  wo 
remedy.  17.  Therefore  he  brought  upon  them  (he 
king  of  the  Chaldees,  who  slew  their  young  men 
with  the  sword  in  the  house  of  their  sanctuary, 
and  had  no  compassion  upon  young  man  or  maiden, 
old  man,  or  him  that  stooped  for  age:  he  gave  them 
all  into  his  hand.  18.  And  all  the  vessels  of  tlie 
house  of  God,  great  and  small,  and  the  treasures 
of  the  house  of  the  Lord,  and  the  treasures  of  the 
king,  and  of  his  princes ;  all  these  he  brought  to 
Babylon.  19.  And  they  burnt  the  house  of  God, 
and  brake  down  the  wall  of  Jerusalem,  and  burnt 
all  the  palaces  thereof  with  fire,  and  destroyed  ail 
the  goodly  vessels  thereof.  20.  And  them  that 
had  escaped  from  the  sword  carried  he  away  to 
Babylon;  where  they  were  servants  to  him  and 
his  sons  until  tlie  reign  of  the  kingdom  of  Persia: 
2  I.  To  fulfil  the  word  of  the  Lord  by  the  moutl'  of 
Jeremiah,  until  the  land  had  enjoyed  her  sabbaths: 
for  as  long  as  she  lay  desolate  she  kept  sabbath,  to 
fulfil  threescore  and  ten  years. 

We  have  here  an  account  of  the  destruction  of  the  kingdom  of 
Judali  and  the  city  of  Jerusalem  by  the  Chaldeans.  Abraham, 
God's  friend,  was  called  out  of  that  country,  from  Ur  of  the 
Chaldees,  when  God  took  bin)  into  covenant  and  communion  wilh 
himself;  and  now  his  degenerate  seed  were  carried  into  that 
country  again,  to  signify  that  they  had  forfeited  all  that  kindness 
wherewith  they  had  been  loved  for  the  father's  sake^  and  the 
benefit  of  that  covenant  into  which  he  was  called ;  all  was  now 
undone  again.     Here  we  have, 

I.  The  sins  that  brought  liiis  desolation. 

1.  Zedekiah,  the  king,  in  whose  days  it  came,  brought  it  upon 
liniself  by  his  own  folly.  For  he  conducted  himself  very  ill  both 
toward  God  and  toward  the  king  of  Babylon.  (1.)  If  he  had  but 
made  Cioil  his  Friend,  that  woidd  have  prevented  the  ruin. 
Jerem.ah  brought  him  messages  from  God,  which,  if  he  had  given 
due  recarii  to  them,  might  have  secured  a  lenglhening  of  his 
tranquillity;  but  it  is  here  charged  upon  him,  that  he  humbled  nul 
himself  before  Jeremiah,  v.  12.  1 1  was  expected  that  this  mighty 
prince,  high   as   he  was,  should    humble   himself   before   a  po«r 


Before  Christ  508. 


II  CHRONICLES,  XXXVI. 


The  Desliuclion  of  Jerusalem. 


prophet,  when  he  spake  from  the  month  nf  the  Lord;  should  submit 
to  Ills  adniDiiitions,  aiul  l>e  aineruleii  l)y  Iheni,  to  his  counsels,  and 
he  nded  hv  liieni ;  should  lay  himself  under  the  conitnanding 
pouer  of  the  word  of  God  in  his  mouth:  hecause  lie  would  not 
thus  make  himself  a  servant  to  God,  he  is  made  a  slave  to  his 
enemies.  God  will  find  some  way  or  other  to  humble  them  that 
will  not  humble  themselves.  Jeremiah,  as  a  prophet,  was  set  over 
l/ie  nations,  and  kingdoms,  (Jer.  1.  10.)  and,  as  mean  a  figure  as 
he  made,  whoever  would  not  humble  themselves  before  him,  found 
that  it  was  at  iheir  peril.  (2.)  If  he  had  but  been  true  to  his 
covenant  with  the  king  of  Babylon,  that  would  have  prevented  his 
ruin  ;  but  he  rebelled  against  him,  though  he  had  sworn  to  be  his 
faitliful  tributary,  and  perfidiously  violated  his  engagements  to 
him,  «.  13.  This  was  it  that  provoked  the  king  of  Babylon  to  deal 
so  severely  with  him  as  he  did.  All  nations  looked  upon  an  oath 
as  a  sacred  thing,  and  on  those  that  durst  break  through  the 
obligations  of  it  as  the  worst  of  men,  abandoned  of  God,  and  to 
he  abhorred  bv  all  i.iankind  ;  if  therefore  Zedekiah  falsify  his  oath, 
nhen,  lo,  he  has  given  his  hand,  he  shall  not  escape,  Ezek.  1  7. 18. 
Though  Nebuchadnezzar  was  a  heathen,  an  enemy,  yet  if,  having 
sworn  to  him,  he  be  false  to  him,  he  shall  know  there  is  a  God  to 
whom  vengeance  belongs.  The  thing  that  ruined  Zedekiah,  was, 
not  only  that  he  turned  not  to  the  Lord  God  of  Israel,  but  that  he 
stiffened  his  neck,  and  hardened  his  heart,  from  turning  to  him, 
that  is,  he  was  obstinately  resolved  not  to  return  to  him,  would 
not  lay  his  n''ck  under  God's  yoke,  nor  his  heart  under  the 
impressions  of  his  werd,  and  so,  in  effect,  he  would  not  be  healed, 
he  would  not  live. 

2. The  great  sin  that  brought  this  destruction,  was,  idolatry; 
the  priests  and  people  went  after  the  abominations  of  the  heathen, 
forsook  the  pure  worship  of  God  for  the  lewd  and  filthy  rites  of  the 
Pagan  superstition,  and  so  polluted  the  house  of  the  Lord,  v.  14. 
The  priests,  the  chief  of  the  priests,  who  should  have  opposed 
idolatry,  were  ring-leaders  in  it.  That  place  is  not  far  from  ruin, 
in  which  religion  is  already  ruined. 

3.  The  great  aggravation  of  their  sin,  and  that  which  filled  the 
measure  of  it,  was,  the  abuse  they  gave  to  God's  prophets  who  were 
sent  to  call  them  to  repentance,  w.  15, 16.    Where  we  have, 

(1.)  God's  tender  compassion  toward  them  in  sending  prophets 
to  them.  Because  he  was  the  God  of  their  fathers,  in  covenant 
with  them,  and  whom  they  worshipped,  (though  this  degenerate 
race  forsook  him,)  therefore  he  sc?it  to  them  by  his  messengers,  to 
convince  tnera  of  their  sin,  and  warn  them  of  the  ruin  they  would 
bring  upon  themselves  by  it ;  rising  up  betimes,  and  sending,  which 
denotes  not  only  that  he  did  it  with  the  greatest  care  and  concern 
imaginable,  as  men  rise  betimes  to  set  their  servants  to  work, 
when  their  heart  is  upon  their  business;  but  that,  upon  their  first 
deviation  from  God  to  idols,  if  they  took  but  one  step  that  way, 
God  immediately  sent  to  them  by  his  messengers  to  reprove  them 
for  it:  he  gave  them  early,  timely,  notice  both  of  their  duty  and 
danger.  Let  this  quicken  us  to  seek  God  early,  that  he  rises  betimes 
to  send  to  us.  The  prophets  that  were  sent,  rose  betimes  to  speak 
lo  them,  were  diligent  and  faithful  in  their  office,  lost  no  time, 
slipped  no  opportunity  of  dealing  with  them;  and  therefore  God 
is  said  to  rise  betimes.  The  more  pains  ministers  lake  in  their 
work,  the  more  will  the  people  have  lo  answer  for,  if  it  be  all  in 
vain.  The  reason  given  why  God  by  his  prophets  did  thus  strive 
with  them,  is,  because  he  had  compassion  on  his  people,  and  on 
his  dwelling-place,  and  would  by  these  means  have  prevented 
their  ruin.  Note,  The  methods  God  takes  to  reclaim  sinners  bv 
his  word,  by  ministers,  by  conscience,  by  providences,  are  ail 
instances  of  his  compassion  toward  them,  and  his  unwillingness 
that  any  should  perish. 

(2.)  Their  base  and  disingenuous  carriage  toward  God;  (v.i6.) 
They  mocked  the  messengers  of  God,  (which  was  a  high  affront  to 
him  that  sent  them,)  despised  his  word  in  their  mouths;  and  not 
only  so,  hut  misused  the  prophets,  treating  them  as  their  enemies. 
The  ill-usage  they  gave  Jeremiah,  v\'ho  lived  at  this  time,  and 
which  we  read  much  of  in  the  book  of  his  prophecy,  is  an  instatic-e 
of  this.     This  was  an  evidence  of  an  implacable  enmity  to  God,, 


and  an  invincible  resolution  to  go  on  In  their  sins.  This  brought 
wrath  upon  them  without  remedy,  for  it  was  sinning  against  the 
remedy.  Nothing  is  more  provoking  to  God,  than  abuses  given  to 
his  faithful  ministers;  for  what  is  done  against  them  he  takes  as 
done  against  himself;  Saul,  Saul,  why  persecutest  thou  me! 
Persecution  was  the  sin  that  brought  upon  Jerusalem  its  fina^ 
destruction  by  the  Romans.  See  Matlh.23.34.  .37.  Those  that 
mock  at  God's  faithful  ministers,  and  do  all  they  can  to  render 
them  despicable  or  odious,  that  vex  and  misuse  them,  to  discourage 
them,  and  to  keep  others  from  hearkening  to  them,  should  be 
reminded  that  a  wrong  done  to  an  ambassador  is  construed  as 
done  to  the  jiriiice  that  sends  him,  and  that  the  day  is  coming 
when  they  will  find  it  had  been  better  for  them,  if  they  had  been 
thrown  into  the  sea  with  a  mill-stone  about  their  necks;  for  hell 
is  deeper,  and  more  dreadful. 

M.  The  desolation  itself,  and  some  few  of  the  particulars  of  it, 
which  we  had  more  largely,  2 Kings,  25. 

1.  Multitudes  were  piil  to  the  sword,  even  in  the  house  of  their 
sanctuary,  (o.  17.)  whither  they  fled  for  refuge,  hoping  that  the 
holiness  of  the  place  would  be  their  protection  :  but  how  could  they 
expect  to  find  it  so,  when  they  themselves  had  polluted  it  with  their 
abominations?  f.  14.  Those  that  cast  off  the  dominion  of  their 
religion,  forfeit  all  the  benefit  and  comfort  of  it.  The  Chaldeans 
not  only  paid  no  reverence  to  the  sanctuary,  but  shewed  no  natural 
pity  cither  to  the  tender  sex,  or  to  venerable  age.  Thev  forsook 
God,  who  had  compassion  on  them,  (v.  15.)  and  would  have  none 
of  him  ;  Justly  therefore  are  they  given  up  into  the  hands  of  cruel 
men,  that  had  no  compassion  on  young  man  or  maiden. 

2.  All  the  remaining  vessels  of  the  temple,  great  and  small,  and 
all  the  treasures,  sacred  and  secular,  the  treasures  of  God's  house, 
and  of  the  king  and  his  ])rinces,  were  seized,  and  brought  to 
Babylon,  v.  18. 

3.  The  temple  was  burnt,  the  walls  of  Jerusalem  demolished, 
the  houses  (called  here  the  palaces,  as  Ps. 48.3.  so  stately,  rich, 
and  sumptuous,  were  they)  laid  in  ashes,  and  all  the  furniture, 
called  here  the  goodly  vessels  thereof,  destroyed,  u.  19.  Let  us  see 
here  what  woeful  havock  sin  makes,  and,  as  we  tender  the  comfon 
and  continuance  of  our  estates,  keep  that  worm  from  the  root  of 
them. 

4.  The  remainder  of  the  people,  that  escaped  the  sword,  were 
carried  captives  to  Babylon,  {v.  20.)  impoverished,  enslaved, 
insulted,  and  exposed  to  all  the  miseries,  not  only  of  a  strange 
and  barbarous  land,  but  of  an  enemy's  land,  where  those  that 
hated  them  bare  rule  over  them.  They  were  servants  to  those 
monarchs,  and,  no  doubt,  were  ruled  with  rigour  so  long  as  that 
monarchy  lasted.  Now  they  sat  down  by  the  rivers  of  Babylon, 
with  the  streams  of  which  they  mingled  their  tears,  Ps.  137. 1. 
And  though  there,  it  should  seem,  they  were  cured  of  idolatry, 
yet,  as  appears  by  the  prophet  Ezekiel,  they  were  not  cured  of 
mocking  the  prophets. 

5.  The  land  lay  desolate  while  they  were  captives  in  Babylon,  ti. 21. 
That  fruitful  land,  the  glory  of  all  lands,  was  now  turned  into  a 
desert,  not  tilled  nor  husbanded.  The  pastures  were  not  clothed 
as  they  used  to  he  with  flocks,  nor  the  valleys  with  corn,  but  all 
lay  neglected.  Now  this  may  be  considered,  (l.)As  the  just 
punishment  of  their  former  abuse  of  it.  They  had  served  Baai 
with  its  fruits,  cursed  therefore  is  the  ground  for  their  sokes.  Now 
the  land  enjoyed  her  sabbaths,  (t).21.)  as  God  had  threatened 
by  Moses,  (Lev.  2G.  34.)  and  the  reason  there  given,  (v.  35.)  is, 
"  Because  it  did  not  rest  on  your  sabbaths,  you  profaned  the 
sabbath-day,  did  not  observe  the  sabbatical  year."  They  many  a 
time  ploughed  and  sowed  their  land  in  the  seventh  year,  when  it 
should  have  rested,  and  now  it  lay  unploughed  and  unsown  for  ten 
times  seven  years.  Note,  God  will  be  no  loser  in  his  glory  at  last,  by 
the  disobedience  of  men:  if  the  tribute  be  not  paid,  he  will  distrain 
and  recover  it,  as  he  speaks,  Hos.  2. 9.  If  they  would  not  let  the  land 
rest,  God  would  make  it  rest,  whether  they  would  or  no.  Som< 
think  they  had  neglected  the  observance  of  70  sabbatical  years  in 
all,  and  just  so  many,  by  way  of  reprisal,  the  land  now  enjoyed; 
or  if  those  that  had   been  neglected  were  fewer,  it  was  fit  that  lh# 


Before  Christ  5m. 


II  CliHOiS'lCLES,  XXXVI. 


Tlie  Praclaination  of  Cyrus. 


/aw  should  he  satisfied,  with  interest.  We  find  llmt  one  of  llie 
quarrels  God  had  wilh  ihein  at  this  time,  was,  for  not  ohserving 
another  law  which  related  to  the  seventh  year,  and  that  was  the 
release  of  servants;  see  Jer.  34.  13,  &c.  (2.)  Yet  we  may  con- 
sider it  as  giving  some  encouragement  to  their  hopes,  that  they 
sliould,  in  liue  lime,  return  to  it  again.  Had  others  come  and 
taken  possession  of  it,  they  might  have  despaired  of  ever  recover- 
ing it;  hut,  while  it  lay  desolate,  it  did,  as  it  were,  lie  v^'aiting 
for  them  again,  and  refuse  to  acknowledge  any  other  owners. 

22.  Now  in  the  first  year  of  Cyrus  king  of  Persia, 
that  tlie  word  of  tlie  Lord  spoken  by  the  mouth 
of  Jeremiah  might  be  accomplished,  the  Lord 
stirred  up  the  spirit  of  Cyrus  king  of  Persia,  that 
he  made  a  proclamation  throughout  all  his  king- 
dom, and  put  it  also  in  writing,  saying,  23.  Thus 
eaith  Cyras  king  of  Persia,  All  the  kingdoms  of 
the  earth  hath  the  Lord  God  of  heaven  given  me; 
and  he  hatii  cliarged  me  to  build  him  an  house 
in  Jerusalem,  which  is   in  Judah :     wlio  is  there 


among  you  of  all  his  people?     The  Lord  his  God 
be  with  him,  and  let  him  go  up. 

These  two  last  verses  of  this  hook  have  a  douhle  aspect. 

1.  They  look  back  to  the  prophecy  of  Jeremiah,  and  shew  how 
that  was  a,;coirplished,  v.1'2.  God  hail,  by  him,  promised  the 
restoring  of  the  captives,  and  the  rcl)uil(ling  of  Jerusalem,  at  the 
end  of  seventy  years;  and  that  lime  to  fiivimr  Zion,  that  set  time, 
came  at  last.  After  a  long  and  dark  night,  the  day-spring  from 
on  high  visited  them.  God  will  be  found  true  to  every  word  he 
has  spoken. 

2.  They  look  forward  to  the  history  of  Ezra,  which  begins  with 
the  repetition  of  these  two  last  verses.  They  are  there  the  intro- 
duction to  a  pleasant  story,  here  they  are  the  conclusion  of  a  very 
melancholy  one;  and  so  we  learn  from  them,  that,  though  Gods 
church  be  cast  down,  it  is  not  cast  off;  though  his  people  be 
corrected,  they  are  not  abandoned  ;  though  thrown  into  the 
furnace,  yet  not  lost  there,  nor  left  there  any  longer  than  till  the 
dross  be  separated.  Though  God  contend  long,  he  will  not  con- 
tend always.  The  Israel  of  God  shall  be  fetched  out  ot  Babylon 
in  due  lime,  and  even  the  dry  bones  made  to  live.  It  may  be 
long  first ;  but  Ihe  vision  is  for  an  appointed  time,  and  at  the  end 
it  shall  speak  and  not  lie;  therefore,  though  it  tarry,  wait  for  it. 


AN 


EXPOSITION, 


WITH 


IJractical  <!^lj0ei1)ation0. 


OF  THE  BOOK  OF 


E 


R       A. 


I 


THE  Jewish  cliurth  puts  on  quite  another  face,  in  this  book,  from  what  it  had  appeared  wilh  ;  its  state  much  belle;  and 
more  pleasant,  than  it  was  of  late  in  Babylon,  and  yet  far  inferior  to  what  it  had  been  formerly.  The  dry  bones  here 
live  again,  hut  in  the  form  of  a  servant;  the  yoke  of  their  captivity  is  taken  off,  but  the  marks  of  it  in  their  galled  necks 
remain.  Kings  we  hear  no  more  of,  the  croion  is  fallen  from  their  heads.  Prophets  they  are  blessed  wilh,  to  direct  therr. 
in  their  re-establisliment,  but,  after  a  while,  prophecy  ceases  among  them,  till  the  great  Prophet  appears,  and  his  fore- 
runner. The  history  of  this  book  is  the  accomplishment  of  Jeremiah's  prophecy  concerning  the  return  of  the  Jews  out  o 
Babylon,  at  the  end  of  seventy  years,  and  a  type  of  the  accomplishment  of  the  prophecies  of  the  Apocalypse,  con  erning 
the  deliverance  of  the  gospel-church  out  of  the  New-Testament  Babylon.     Ezra  preserved  the  records  of  that  great  revolution, 


EZRA,  I. 

Mid  transniilled  them  to  the  church  in  this  hook.  His  i>ame  signifies  n  hilpcr ;  and  so  he  was  to  tliat  people.  A  pariictllar 
account  conceininu;  him  we  shall  meet  with,  cA.  7.  where  he  (liinself  enters  upon  the  stage  of  action.  The  hook  gives  us 
an   account, 

/.   Of  tile  Jews'   reluru   out  of   their  captivity,   ch.  1,  2. 

II.  Of  l!ie   liiiililiu;;-  of  the  temple,   the  opposition   it  met  with,  and  yet  the  perfecting  of  it  at  last,   ch.  3.. (J. 

III.  Of   Ezr.i's  coining  to  Jerusalem,  ch.  7,  8. 

I'V.   Of   the   good   service  he  did   there,   in  obliging    those    that  had    married    strange   wives  to   put  them   away,   ch.  9,  10.       This 
ije^iuiiing  again   of   the  Jewish    nation   was  suiall,   yet  its   latter  end   greatly   increased. 


Ijefoie  Christ  536. 


The  Proclamation  of  Cyrus. 


CHAP.  I. 


I/r  this  iliapter,  tee  /ini'f,  /.  Tke  iirnclnmation  which  Cyrus,  king  of  Persia,  issued 
oul  for  the  release  of  all  the  Jews  that  he  found  captives  in  Babylon,  and  the 
buiUiing  of  their  temple  in  Jerusalem,  t).  1..4.  //.  The  return  of  many, 
thereupon,  i'.5,6.  lil.  Orders  given  for  the  Testnring  of  the  vessels  of  the 
temple,  r.  7 . .  1 1 .     And  this  is  t'lie  dawning  of  the  day  of  Ikeir  deliverance. 

1.  l^rOW    in   the   first   year  of  Cyrus  king  of 
J-^      Persia,  that  the  word   of  the  Lord  by 

the  mouth  of  Jeremiah  might  be  fulfilled,  the 
Lord  stirred  up  tiie  spirit  of  Cyrus  king  of  Persia, 
that  he  made  a  proclamation  throuiiiiout  all  his 
kingdom,    and    put   it   also   in    writing,     saying, 

2.  Thus  saith  Cyrus  king  of  Persia,  the  Lord 
God  of  heaven  hath  given  me  all  the  kingdoms  of 
the  earth  ;  and  he  hath  charged  me  to  build  him 
an  house  at  Jerusalem,  which  is  in  Judah.  3.  Who 
is  there  among  you  of  all  his  people?  his  God  be 
witli  him,  and  let  him  go  up  to  Jerusalem,  which 
is  in  Judah,  and  buiUl  the  iiouse  of  the  Lord  God 
of  Israel,  (he  is  the  God,)  wliich  is  in  Jerusalem. 
4.  And  whosoever  remaineth  in  any  place  wliere 
he  sojourneth,  let  tlie  men  of  his  place  help  him 
with  silver,  and  with  gold,  and  with  goods,  and 
with  beasts,  Ijeside  the  freewill-offering  for  the 
house  of  God  that  is  in  Jerusalem. 

It  will  be  proper  for  us  here  to  consider, 

1.  What  was  the  state  of  the  ca|)tive  Jews  in  Babylon.  It  was 
upon  manv  accounts  very  dc|>lorable  ;  they  were  under  the  power 
of  those  tliat  hated  them,  had  uollilug  they  could  call  their  own; 
thev  had  no  temple,  no  altar.  If  they  sang  psalms,  their  enemies 
ridiculed  them;  and  yet  they  had  projihets  among  them.  Ezekiel  I 
and  Daniel  were  kept  distinct  from  the  heathen  :  some  of  them 
were  preferred  at  court,  others  had  comfortable  settlements  in  the 
country,  and  Ihey  were  all  borne  np  with  hope,  that,  in  due  time, 
they  should  return  to  their  own  land  again,  in  expectation  of 
which,  lliey  preserved  among  them  the  distinction  of  their  families, 
the  knowleilae  of  their  religion,  and  an  aversion  to  idolatry. 

2.  \V|iiit  was  the  state  of  the  government,  under  which  they 
were.  Nebuchadnezzar  carried  many  of  them  into  captivity,  in 
the  first  year  of  his  reign,  w  liich  was  the  fourth  of  Jehoiakira  ;  he 
reigned  forty-five  years,  his  son  Evil-merodach  twentv-three,  and 
his  grandson  Belsliazzar  three  years,  which  make  np  the  seventy 
years.  So  Dr.  Liglitfont.  It  is  charged  upon  Nebuchadnezzar, 
that  he  opened  not  the  house  of  hi.';  prisoners,  I=a.  14.  17.  And 
if  he  had  shewed  mercy  to  the  poor  Jews,  Daniel  told  him  it 
would  have  been  ihe  lent/lheniiir/ of  his  tranquillily,  Dan.  4. '2T. 
But  the  measure  of  the  sins  of  I>ab\lon  was,  at  length,  full,  and 
ihfo  destruction  was  brought  upon  them  by  Darius  the  Mcde  and 


Cyrus  the  Persian,  which  we  read  of,  Dan.  5.  Darius,  being  old, 
left  the  government  to  Cyrus,  and  he  was  employed  as  the  instru- 
ment of  the  Jews'  deliverance,  which  he  gave  orders  for,  as  soon 
as  ever  he  was  master  of  the  kingdom  of  Babylon,  either  in 
contradiction  to  Nebuchadnezzar,  whose  familv  he  had  cut  off, 
and  because  he  took  a  pleasure  in  undoins;  what  he  had  ilone ;  or 
in  policy,  to  recommend  his  newly-acquired  dominion  as  merciful 
and  gentle  ;  or,  as  some  think,  in  a  pious  regard  to  the  prophecy 
of  Isaiah,  which  had  been  published,  and  well  known,  above  1.50 
years  before,  where  he  was  expressly  named,  as  the  man  that 
should  do  this  for  God,  and  for  whom  God  would  do  great  things, 
(Isa.  44.  28. — 45.  1.  &c.)  and  which  perhaps  was  shewed  him  by 
those  about  him.  His  name,  some  say,  in  the  Persian  language, 
signifies  the  sh«,  for  he  brought  light  and  healing  to  the  church 
of  God,  and  was  an  eminent  type  of  Christ  the  Sun  of  righteous- 
ness. Some  sav  that  his  name  signifies  a  father,  and  Christ  is 
the  everlasting  Father. 
Now,  here  we  are  told, 

I.  Whence  this  jirodamation  look  its  rise.  Fhc  Lord  stirred  np 
the  spirit  of  Cyrus.  Note,  The  hearts  of  kings  are  in  the  hand 
of  the  Lord,  and,  like  the  rivdets  of  water,  he  turneth  them 
which  way  soever  he  will.  It  is  said  of  Cyrus,  that  he  knew  not 
God,  nor  how  to  serve  him  ;  but  God  knew  him,  and  how  to 
serve  himself  by  him,  .Isa.  45.  4.  God  governs  the  world  by  his 
influence  on  the  spirits  of  men,  and,  whatever  good  is  done  at  any 
time,  it  is  God  that  stirs  up  the  spirit  to  do  it,  puts  thoughts  into 
the  mind,  gives  to  the  understanding  to  form  a  right  judgment, 
and  directs  the  will  which  wav  he  pleases.  Whatever  good  offices 
therefore  are,  at  any  time,  done  for  the  church  of  God,  he  must 
have  the  glory  of  them. 

II.  The  reference  it  had  to  the  prophecy  of  Jeremiah,  by  whom 
God  had  not  only  promised  that  they  should  return,  but  had  fixed 
the  time,  which  set  time  to  favour  Zion  was  now  come.  Seventy 
years  were  determined  ;  (Jer.  25. 12. — 29. 10.)  and  he  that  kept 
the  promise  made  concerning  Israel's  deliverance  out  of  Egypt  to 
a  day,  (Exod.  12.  41.)  was,  doubtless,  as  punctual  to  this.  What 
Cyrus  now  did,  was  long  since  said  to  be  the  confirming  of  the 
word  of  God's  servants,  Isa.  44.26.  Jeremiah,  while  he  lived, 
was  hated  and  despised  ;  yet  thus  did  Providence  honour  him 
long  after,  that  a  mighty  monarch  shall  act  in  pursuance  of  the 
word  of  the  Lord  by  his  mouth. 

III.  The  date  of  this  proclamation.  It  was  in  his  first  year, 
not  the  first  of  his  reign  over  Persia,  the  kingdom  he  was  born 
to,  but  the  first  of  his  reign  over  Babylon,  the  kingdom  he  had 
conquered.  Those  are  much  honoured  whose  spirits  are  stirred 
up  to  begin  with  God,  and  to  serve  him  in  their  first  years. 

IV.  The  publication  of  it ;  this  was  made  by  word  of  mouth,  he 
caused  a  voice  to  pass  throughout  all  his  kingdom,  like  a  jubilee- 
trumpet,  (a  joyful  sabbatical  year  after  many  melancholy  ones,) 
proclaiming  liberty  to  the  captives;  the  publication  was  made  also 
by  writing,  that  it  might  be  the  more  satisfactory,  and  might  be 
sent  to  those  distant  provinces  where  the  ten  tribes  were  scattered, 
in  Assyria  and  Media,  2  King.3,  17.  6. 

V.  The  purport  of  this  proclamation  of  liberty. 

1.  The    preamble    shews    the    causes  and  considcral'oiis  him 


Before  Christ  538. 


EZRA,  I. 


The  Proclamation  of  Cyrus. 


thereunto  moving',  v. 2.  It  should  seem,  liis  mind  was  enlighteutd 
with  the  kf<)\vledge  of  Jchavak,  for  so  he  Ciills  him,  tlie  Gud  cf 
Jsraol,  :is  iht  only  livimj  and  true  God,  ihc  Gnd  of  heavirii,  who  is 
the  sovereign  Lord  and  Disposer  of  all  Ike  kingdoms  of  the  earth; 
«f  him  he  savs,  (u.  3.)  He  is  the  God,  God  alone,  God  above  all: 
Ihongli  he  had  not  known  God  hy  education,  God  made  hirn  so 
far  to  know  him  now,  as  that  he  did  tliis  service  with  an  eye  to 
\\\:r\.  He  professes  that  he  does  it,  (1.)  In  gratitude  to  God.  for 
the.  favours  he  had  bestowed  upon  him.  The  God  of  heaven  has 
given  me  all  the  kingdoms  of  the  earth.  This  sounds  a  little  vain- 
glorious, for  there  were  many  kingdoms  of  the  earth  which  he  had 
nothing  to  do  with  ;  but  he  means,  that  God  had  given  him  all 
tliat  was  given  to  Nebuchadnezzar,  whose  dominion,  Daniel  says, 
was  to  the  end  of  the  earth,  Dan.  4. 22. — 5.10.  Note,  God  is 
llie  Fountain  of  power;  the  kingdoms  of  the  earth  are  at  his 
disposal:  whatever  share  any  have  of  them,  they  have  it  from 
liini :  and  those  whom  God  has  intrusted  with  great  power  and 
hirge  possessions,  should  look  upon  themselves  as  obliged  therebv 
to  do  much  for  him.  (2.)  In  obedience  to  God.  He  hath 
charged  me  to  bvild  him  a  house  at  Jerusalem;  probably,  by  a 
dreaui  or  vision  of  the  night,  confirmed  by  comparing  it  with 
the  prophecy  of  Isaiah,  where  his  doing  it  was  foretold.  Israel's 
disobedience  to  God's  charge,  which  they  were  often  told  of,  is 
aggravated  by  the  obedience  of  this  heathen  king. 

2.  He  gives  free  leave  to  all  the  Jews  that  were  in  his  dominions 
to  g;'>  up  to  Jerusalem,  and  to  build  the  temple  of  the  Lord  there, 
f.  3.  His  regard  to  God  made  him  overlook,  (l.)The  secular 
interest  of  his  government.  It  had  been  his  policy  to  keep  so 
great  a  number  of  serviceable  men  in  his  dominions,  and  seemed 
impolitic  to  let  them  go  and  take  root  again  in  their  own  land  ; 
lint  piely  is  the  best  policy.  (2.)  The  honour  of  the  religion  of 
his  country.  Whv  did  he  not  order  them  to  build  a  temple  to  the 
gods  of  Babylon  or  Persia?  He  believes  the  God  of  Israel  to  be 
the  Gnd  of  heaven,  and  therefore  obliges  his  Israel  to  worship  him 
oidy;  let  them  ir«M  in  the  name  of  the  Lord  their  God. 

3.  He  snlijoins  a  brief  for  a  collection  to  bear  the  charges  of 
Buch  as  were  poor,  and  not  able  to  bear  their  own,  v.  A.  "  Who- 
soever remaineth,  because  he  has  not  wherewithal  to  bear  his 
charges  to  Jerusalem,  let  the  men  of  his  place  lielp  him:"  some 
take  it  as  an  order  to  the  king's  officers  to  supply  them  out  of  his 
revenue,  as  ch.6.8.  But  it  may  mean  a  warnuit  to  the  captives, 
to  ask  and  receive  the  alms  and  charitable  contributions  of  all 
the  king's  loving  subjects.  And  we  may  suppose  the  Jews  had 
conducted  themselves  so  well  among  their  neighbours,  that  they 
would  be  as  forward  to  accommodate  them,  because  they  loved 
them,  as  the  Egyptians  were,  because  they  were  weary  of  them. 
At  least,  many  would  be  kind  to  them,  because  they  saw  the 
government  would  take  it  well.  Cyrus  not  only  gave  his  good 
wishes  with  them  that  went,  (Their  God  be  ii'i/A  them,  ». 3.)  but 
took  care  also  to  furnish  them  with  such  things  as  they  needed. 
He  took  it  for  granted  that  those  among  them  who  were  of  ability 
would  offer  Iheir  free-will  offering  for  the  house  of  God,  to  pro- 
niote  the  rebuilding  of  it.  But,  beside  that,  he  would  have  them 
supplied  out  of  his  kingdom.  Well-wishers  to  the  temple  should 
be  well-doers  for  it. 

5.  Then  rose  up  the  chief  of  the  fathers  of  Judah 
and  Benjamin,  and  the  priests,  and  the  Levites, 
with  all  them  whose  spirit  God  had  raised,  to 
go  up  to  build  the  house  of  the  Lord  which  is  in 
Jerusalem.  6.  And  all  they  that  were  about  them 
vtrengthened  their  hands  with  ve.ssels  of  silver,  with 
f:old,  with  goods,  and  with  beasts,  and  with  pre- 
cious things,  beside  all  tliat  was  willingly  offered. 
7.  Also  Cyrus  the  king  brouglit  forth  the  vessels  of 
^he  house  of  t!ie  Lord,  which  Nebuchadnezzar 
had  brought  forth  out  of  Jerusalem,  and  had   put 

VOL.  II,  41 


them  in  the  house  of  his  gods;  8.  Even  those  did 
Cyrus  king  of  Persia  bring  forth  by  the  hand  of 
Mithredath  the  treasurer,  and  numbered  them 
unto  Sheshbazzar,  the  prince  of  Judah.  9.  And 
this  is  the  number  of  them  :  thirty  chargers  of  gold, 
a  thousand  chargers  of  .silvers,  nine  and  twenty 
knives,  10.  Thirty  basins  of  gold,  silver  basins 
of  a  second  sort  four  hundred  and  ten,  and  other 
vessels  a  thousand.  11.  All  the  vessels  of  gold 
and  of  silver  were  five  thousand  and  four  hundred. 
All  these  did  Sheshbazzar  bring  up  with  them  of 
the  captivity  that  were  brought  up  from  Babylon 
unto  Jerusalem. 

We  are  here  told, 

I.  How  Cyrus's  proclamation  succeeded  with  others. 

1.  He  having  given  leave  to  the  Jews  to  go  up  to  Jerusalem, 
many  of  them  went  up  accordingly,  u.S.  The  leaders  herein  were 
the  chief  of  the  fathers  of  Judah  and  Benjamin,  eminent  and 
experienced  men,  from  whom  it  might  justly  be  expected,  that, 
as  they  were  above  their  brethren  in  dignity,  so  they  should  go 
before  them  in  duty.  The  priests  and  Levites  were  (as  became 
them)  with  the  first  that  set  their  faces  again  toward  Zion.  If 
any  good  work  is  to  be  done,  let  ministers  lead  in  it.  They  that 
accompanied  them,  were  such  as  God  had  inclined  to  go  up.  The 
same  God  that  had  raised  up  the  spirit  of  Cyrus  to  proclaim  this 
liberty,  raised  up  their  spirits  to  take  the  benefit  of  it ;  for  it  was 
done,  not  by  might,  nor  by  power,  but  by  the  Spirit  of  the  Lord 
of  hosts,  Zech.4.6.  The  temptation,  perhaps,  was  strong,  to 
some  of  them,  to  stay  in  Babylon  ;  they  had  convenient  settle- 
ments there,  had  contracted  an  agreeable  acquaintance  with  the 
neighbours,  and  were  ready  to  say.  It  is  good  to  be  here:  the  dis- 
couragements of  their  return  were  many  and  great,  the  journey 
long,  their  wives  and  children  unfit  for  travelling,  their  own  land 
was  to  them  a  strange  land,  the  road  to  it  an  unknown  road.  Go 
up  to  Jerusalem?  And  what  should  they  do  there?  It  was  all  in 
ruins,  and  in  the  midst  of  enemies,  to  whom  they  would  be  an  easy 
prey.  Many  were  wrought  upon  by  these  considerations  to  slay 
in  Babylon,  at  least,  not  to  go  with  the  first :  but  there  were 
some  that  got  over  these  difficulties,  that  ventured  to  break  the 
ice,  and  feared  not  the  lion  in  the  way,  the  lion  in  the  streets; 
and  they  were  those  whose  spirits  God  raised.  He,  by  his  Spirit 
and  grace,  filled  them  with  a  generous  ambition  of  liberty,  a 
gracious  affection  to  their  own  land,  and  a  desire  of  the  free  and 
public  exercise  of  their  religion.  Had  God  left  them  to  them- 
selves, and  to  the  counsels  of  flesh  and  blood,  they  had  staid  in 
Babylon;  but  he  put  into  their  hearts  to  set  their  faces  Zion- 
ward,  and,  as  strangers,  to  ask  the  way  thither;  (Jer.  50.5.) 
for  they,  being  a  new  generation,  went  out,  like  their  father 
Abraham,  from  this  land  of  the  Chaldees,  not  knowing  whither 
they  went,  Heb.  11.8.  Note,  Whatever  good  we  do,  it  is  owing 
purely  to  the  grace  of  God,  and  he  raises  up  our  s))irits  to  the 
doing  of  it,  tvorks  in  us  both  to  will  and  to  do.  Our  spirits  natu- 
rally incline  to  this  earth  and  to  the  things  of  it;  if  they  move 
upward,  in  any  good  affections  or  good  actions,  it  is  God  that 
raises  them. 

The  call  and  offer  of  the  gospel  are  like  Cyrus's  proclamation ; 
deliverance  is  preached  to  the  captives,  Luke,  4. 18.  Those  that 
are  bound  under  the  unrighteous  dominion  of  sin,  and  bound  over 
to  the  righteous  judgment  of  God,  may  be  made  free  by  Jesus 
Christ.  Whoever  will,  by  repentance  and  faith,  return  to  God, 
his  duty  to  God,  his  happiness  in  God,  Jesus  Christ  has  opened 
the  way  for  him,  and  lets  him  go  up  out  of  the  slavery  of  sin  mto 
the  glorious  liberty  of  the  children  of  God.  The  offer  is  general  to 
all;  Christ  makes  it,  in  pursuance  of  the  grant  which  the  Fath«r 
has  made  him  of  all  power  both  in  heaven  and  in  earth,  (a  much 
greater  dominion  than   that  given    to   Cyrus,  ii.2.)  and  of  the 


Uefore  Christ  53G. 


EZIIA,  I,  II. 


The  Return  of  the  Captives. 


fharge  siiven  him  to  build  God  a  home,  to  set  liiin  up  a  churcli  in 
ilie  WDrid,  a  kingdom  among  men.  Many  lliat  hear  this  joyful 
sound  choose  to  i^it  still  in  Babylon,  are  in  love  with  their  sins, 
.ind  will  not  venture  upon  the  difficulties  of  a  holy  life;  liut  some 
there  are  that  break  through  the  discouragements,  and  resolve  to 
hnild  the  house  of  God,  to  make  heaven  of  their  religion,  whatever 
(t  cost  llioni;  they  are  those  wlioxe  spirit  God  lias  raised  aho\e 
ihc  world  and  the  flesh,  and  whom  he  has  made  willinr/  in  the 
i'.aij  of  his  poircr,  Ps.  110.3.  Thus  will  the  heavenly  Canaan  he 
r(|ilenished,  though  many  perish  in  Babylon  ;  and  the  gospel-offer 
?\ill  not  be  made  in  vain. 

-.  Cyrus  having  given  order  that  their  neighbours  should  help 
Ihem,  they  did  so,  v.G.  All  they  that  were  about  them  furnished 
them  witii  plate  and  goods,  to  beat  'he  charges  of  their  journey, 
and  to  hel|)  them  in  building  and  furnishing  both  their  own  liouses 
and  God's.  As  tlie  tabernacle  was  made  of  the  spoils  of  Egy|)t, 
and  the  first  temple  built  by  the  labours  of  the  strangers,  so  the 
second  by  the  contributions  of  the  Chaldeans;  all  intimating  the 
admission  of  the  Gentiles  into  the  church,  in  due  time.  Ciod  can, 
where  he  i)leases,  incline  the  hearts  of  strangers  to  be  kind  to  his 
people,  and  make  those  to  strengthen  their  hands,  that  have 
weakened  them  ;  the  earth  helped  the  woman.  Beside  nhat  iias 
tvillingly  offered  bv  the  Jews  themselves,  who  staid  behind  from  a 
principle  of  love  to  God  and  his  house,  nuich  was  offered,  as  one 
may  say,  unwillingly  by  the  Babylonians,  who  were  influenced  to 
do  it  by  a  divine  jiowcr  on  their  minds,  which  ihey  themselves 
could  give  no  account  of. 

II.  How  this  proclamation  was  seconded  by  Cyrus  himself.  To 
give  proof  of  the  sincerity  of  his  affection  to  the  house  of  God, 
he  not  only  released  the  peojjle  of  God,  but  restored  the  vessels  of 
the  temple,  r.7,8.  Observe  here,  1.  How  careful  Providence 
was  of  the  vessels  of  the  temple,  that  they  were  not  lost,  melted 
down,  or  so  mixed  with  oilier  vessels,  that  they  could  not  be 
known,  but  that  they  were  all  now  forthcoming:  such  care  God 
has  of  the  living  vessels  nf  mercy,  vessels  of  honour,  of  whom  it  is 
said,  (2Tim.2. 19,20.)  The  Lord  knows  them  that  are  his,  and 
Ihey  shall  none  of  ihem  perish.  2.  Though  they  had  been  ])ut 
into  an  idol's  temple,  and,  probably,  used  in  the  service  of  idols, 
yet  they  were  given  back,  to  be  used  for  God.  God  will  recover 
his  own  ;  and  the  spoil  of  the  strong  man  armed  shall  be  converted 
to  the  use  of  the  conqueror.  8.  Judah  had  a  prince,  even  in  cap- 
tivity. Sheshbazzar,  supposed  to  be  the  same  with  Zerubbabel, 
is  here  called  prince  of  Judah;  the  Chaldeans  called  him  Slu'sh- 
hazzar,  \\\tich  signifies  joy  in  tribulation;  but  among  his  own 
people  he  went  by  the  name  of  Zerubbabel,  a  stranger  in  Babijlon; 
so  he  looked  upon  himself,  and  that  Jerusalem  was  his  home, 
though,  as  Joscphus  says,  he  was  captain  of  the  life-guard  to  the 
king  of  Babylon.  He  took  care  of  the  affairs  of  the  Jews,  and  had 
some  authority  over  them,  probably,  since  the  death  of  Jehoiachin, 
iir  .leconiah,  who  made  him  his  heir,  he  beingof  the  house  of  David. 
4.  To  liim  the  sacred  vessels  were  numbered  out,  (y.8.)  and  he  took 
tare  for  their  safe  conveyance  to  Jerusalem,  v.  11.  It  would  en- 
courage them  to  build  the  temple,  that  they  had  so  much  rich 
furniture  ready  to  put  in  it  when  it  was  built.  Though  God's 
ordinances,  like  the  vessels  of  the  sanctuary,  may  be  corrupted 
and  profaned  by  the  New-Testament  Babylon,  tliey  sliall,  in  due 
time,  be  restored  to  their  primitive  use  and  intention,  for  not  one 
jot  or  tittle  of  divine  institution  shall  fall  to  the  ground. 

CHAP.   II. 

Vinl  many  rrtuntcd  out  nf  Balnjhm  vpm  Cyrus's  proclinmitiitn ,  ire  mrc  tuhl 
ill  the  foregoini;  chiijilcr;  we  liar  e  here  a  eatulngiie  of  I  he  sereral  families  that 
relumed,  f.  I.  J.  The  lenders,  r.  2.  11.  The  people,  v.  3 .  .'io.  III.  The 
priests,  Levitfs,  and  retainers  to  the  temjde,  f.  36..63.  IV.  The  sum  total, 
with  an  account  of  their  retinue,  r.  Gl.  .07.  V.  Their  o/ferings  to  the  service 
of  the  temple,  r.  08.  .70. 

1.  l^F^^V  the.se  are  the  children  of  the  province 

1^    that  went  up  out  of  the  captivity,  of  these 

which  liad  Ijpcn  carried  away,   whom    Nehncltad- 


nezzar  the  king  of  Babylon  had  carried  away  unto 
Babylon,  and  came  as^ain  unto  Jerusalem  and  Ju- 
dah, everyone  unto  his  city;  2.\\iiicli  came  with 
Zerubbabel:  Jeshua,  Nehemiah,  Seraiah,  Reelaiah, 
Mordecai,  Bilsiian,  Mizpar,  Bigvai,  Relium,  Baanali. 
Tiie  number  of  the  men  of  the  people  of  I.srael: 
3.  The  children  of  Parosh,  two  thousand  an  hundred 
seventy  and  two.  4.  The  children  of  Siiephatiah, 
tiiree  itnndred  seventy  and  two.  5.  The  ciiildren 
of  Aral),  seven  hundred  seventy  and  five.  6.  The 
ciiildren  of  Pahath-moab,  of  the  children  of  Jeshua 
and  Joab,  two  thousand  eight  hundred  and  twelve. 
7.  The  children  of  Elam,  a  tlioosand  two  hundred 
fifty  and  four.  8.  The  children  of  Zattti,  nine 
hundred  forty  and  five.  9.  The  ciiildren  of  Zaccai, 
seven  hundred  and  threescore.  10. The  children 
of  Bani,  six  hundred  forty  and  two.  11.  The 
ciiildren  of  Bebai,  six  hundred  twenty  and  tl.ree. 
12.  The  children  of  Azgad,  a  thousand  two  iiundied 
twenty  and  two.  13.  The  children  of  Adonikam, 
six  hundred  sixty  and  six.  14.  The  children  of 
Bigvai,  two  thousand  fifty  and  six.  15.  The 
children  of  Adin,  four  hundred  fifty  and  four. 
10.  The  children  of  Ater  of  Hezekiah,  ninety  and 
ei^ht.  17.  The  children  of  Bezai,  three  hundred 
twentv  and  three.  18.  The  children  of  Jorah,  an 
hundred  and  twelve.  19.  Tiie  children  of  Hashiim, 
two  hundred  twenty  and  three.  20.  The  ciiildren 
of  Gibbar,  ninety  and  five.  21.  The  children 
of  Beth-lehem,  an  himdred  twenty  and  three. 
22.  The  men  of  Netophah,  fifty  and  six.  23.  The 
men  of  Anathoth,  an  hundred   twenty  and   eight. 

24.  The    children    of    Azmaveth,   forty    and   two. 

25.  The  children  of  Kirjath-arim,  Chephirah,  and 
Beeroth,  seven  hundred  and  forty  and  three. 
20.  The  children  of  Ramah  and  Gaba,  si.x  iiun- 
died twenty  and  one.  27.  The  men  of  Michmas, 
an  hundred  twenty  and  two.  28.  The  men  of 
Beth-el  and  Ai,  two  hundred  twenty  and  three. 
29.  The  children  of  Nebo,  fifty  and  two.  30.  The 
ciiildren  of  Magbish,  an  hundred  fifty  and  six. 
31.  The  Ciiildren  of  the  other  Elam,  a  thousand 
two  hundred  fifty  and  four.  32.  The  children 
of  Harim,  three  hundred  and  twenty.  33.  The 
children  of  Lod,  Hadid,  and  Ono,  seven  hundred 
twenty  and  five.  34.  The  children  of  Jericho, 
three  hundred  forty  and  five.  35.  The  children 
of  Senaah,  three  thous'and  and  six  hundred  anci 
thirtv. 


We  may  observe  here, 

1.  That  an  account  was  kept  in  writing  of  the  families  (hat  came 
up  out  of  captivity,  and  the  numbers  of  each  family,  (l.)F()r 
their  honour,  as  part  of  their  recompence  for  their  faith  airl 
courage,  their  confidence  in  God,  and  their  affection  to  their  own 
land,  and  to  stir  up  others  to  follow  their  good  exain))le.  Those 
thsit  honour  God,  lie  will  thus  honour.     The   names  of  :■,!'.  tliose 


Before  Christ  o36. 

Israelites  indecfl,  that  sccept  llin  offer  of  deliverance  by  Clirist, 
sliali  he  fniim),  to  Iheir  honour,  in  a  more  sacred  record  than  this, 
even  in  thr  Lamh's  hook  oj  life.  (2.)  For  the  benefit  of  posterity, 
that  tlicv  niii^ht  know  from  whom  they  descended,  and  to  whom 
they  were  allied. 

2.  That  they  are  called  children  of  the  promise.  Judah,  that 
had  been  an  illustrious  kingdom,  to  which  other  kingdoms  had 
been  made  provinces,  subject  to  it,  and  dependent  on  it,  was  now 
itself  made  a  province,  to  receive  laws  and  commissions  from  the 
kina:  of  Persia,  and  to  be  accountable  to  him.  See  how  sin 
diminishes  and  debases  a  nation,  which  righteousness  would  exalt. 
But  by  thus  being  made  servants,  (as  the  patriarchs  by  being 
sojourners  in  a  country  which  was  their's  by  promise,)  they  were 
reminded  of  the  belter  cnvntry,  that  is  the  heavenly,  (Heb.11.16.) 
a  kinndom  u-liieh  cannot  be  inoved,  or  changed  into  a  province. 

3.  That  ttiev  are  said  to  come  every  one  to  his  city,  that  is,  the 
city  appointed  Ihem,  in  which  appointment  an  eye,  no  doubt, 
was  had  to  their  former  settlement  bv  Joshua  ;  and  to  that,  as  near 
as  might  be,  they  returned,  for  it  does  not  appear  tliat  any  others, 
at  least  any  that  were  able  to  oppose  them,  had  possessed  them  in 
their  absence. 

o.  That  the  leaders  are  first  mentioned ;  (v.  2.)  Zerubbabel  and 
Jeshua  were  their  Moses  and  Aaron,  the  former  their  chief  prince, 
the  latter  their  chief  priest.  Nehemiah  and  Mordecai  are  men- 
tioned here;  some  think,  not  the  same  with  the  famous  men  we 
afterward  meet  with  of  those  names :  probably,  they  were  the 
same  ;  but  afterward  returned  to  court,  for  the  service  of  their 
coimlrv. 

5.  Some  of  these  several  families  are  named  from  tiie  persons 
lliat  were  their  ancestors,  others  from  the  places  in  which  they  had 
formerly  resided;  as  with  us  many  surnames  are  the  |)roper  names 
of  persons,  others  of  places. 

6.  Some  little  difference  there  is  between  the  numbers  of  some 
of  the  families  here,  and  in  Neh.  7.  where  this  catslogue  is 
repeated  ;  whidi  might  arise  from  this,  that  some,  who  had  given 
in  their  names  at  first  to  come,  afterward  drew  back — said,  / 
go,  Sir,  but  went  not,  which  would  lessen  the  number  of  tlie 
families  they  belonged  to  ;  others,  that  declined  at  first,  afterward 
repented,  and  went,  and  so  increased  the  number. 

7.  Here  are  two  families  that  are  called  the  children  of  Elnm, 
one  v.l.  another  11.31.  and,  which  is  strange,  the  number  of  both 
js  the  same,  1254. 

8.  The  children  of  Adonikam,  which  signifies  a  hir/h  lord,  were 
666,  just  the  number  of  the  beast,  (Rev.  13. 18.)  which  is  there 
said  to  be  the  number  of  a  man,  winch  Mr.  Hugh  Broughton 
thinks  has  reference  to  this  man. 

9.  The  children  of  Bethlehem  (u.  21.)  were  but  123,  though  it 
vas  David's  city:  for  Bethlehem  was  little  among  the  thousands 
of  Judah,  yet  there  must  the  Messiah  arise,  Mic.  5.2. 

10.  Anatholh  had  been  a  famous  place  in  the  tribe  of  Benjamin, 
and  yet  here  it  numbered  but  128,  (v.  23.)  wliich  is  to  be  imputed 
to  the  divine  curse  which  the  men  of  Anatlioth  brought  upon 
themselves  by  persecuting  Jeremiah,  who  was  of  Iheir  citv, 
Jer.  21 .  23.  There  shall  be  no  remnant  of  them,  for  I  will  bring  evil 
vponthp  men  of  Anathoth.  And  see  Isa.  10. 30.  Opoor  Anathoth! 
Nothing  brings  ruin  on  a  people  sooner  than  persecution. 


36.  Tlie  pi'iesls:  the  cliiklren  of  Jedaiah,  of  the 
house  of  Jeshua,  nine  hundred  seventy  and  three. 
37.  Tlie  cliildren  of  Immer,  a  thousand  fifty  and 
two.  38.  The  children  of  Pashur,  a  thousand 
two  hundred  forty  and  seven.  39.  The  children 
of  Harim,  a  thousand  and  seventeen.  40.  The 
Levites:  llie  children  of  Jeshua  and  Kadmiel,  of 
the  cliildren  of  Hodaviah,  seventy  and  four.  41.  The 
f^ingers  :  the  children  of  Asaph,  an  hundred  twenty 
und  eight      42.  The  children  of  the  porters:    the 


EZRA    II.  The  Return  of  llic  Captives 

children  of  Slialliun,  the  children  of  Ater,  the 
children  of  Talmoii,  tlie  cliildren  of  Akkub,  the 
children  of  liatita,  the  children  of  Shohai,  in  all 
an  hundred  thirty  and  nine.  43.  The  Nethiiiinis: 
the  children  of  Ziha,  the  children  of  Hashupha, 
the  children  of  Tahbaoth,  44.  The  children  of 
Kero.s,  the  children  of  Siaha,  the  children  of  Padon, 
45.  The  children  of  Lebauah,  the  children  of 
Hao-abah,  the  children  of  Akkub,  46.Thechildren 
of  Hagab,  the  children  of  Shalmai,  the  children  of 
Hanan,  47.  The  children  of  Giddel,  the  children 
of  Gahar,  the  children  of  Reaiah,  48.  The  children 
of  Rezin,  the  children  of  Nekoda,  the  children  of 
Gazzam,  49.  The  children  of  Uzza,  the  children  of 
of  Paseah,  the  children  of  Besai,  50.  The  children 
of  Asnah,  the  children  of  Mehunim,  the  children 
of  Nephusim,  51.  The  children  of  Bakbuk,  the 
children  of  Hakupha,  the  children  of  Harhur, 
52.  The  children  of  Bazluth,  the  children  of 
Mehida,  the  children  of  Harsha,  53.  The  chil- 
dren of  Barkos,  the  children  of  Sisera,  the  children 
of  Thamah,  54.  The  children  of  Neziah,  the 
children  of  Hatipha.  55.  The  children  of  Solomon's 
servants:  the  children  of  Sotai,  the  children  of 
Sophereth,  the  children  of  Peruda,  56.  The 
children  of  Jaalah,  the  cliildren  of  Darkon,  the 
children  of  Giddel,  57.  The  children  of  Sephatiah, 
the  children  of  Hatlil,  the  children  of  Pochereth  of 
Zebaini,  iliecluldien  of  Ami.  58.  All  theNethinims, 
and  the  children  of  Solomon's  servants,  tvere  three 
hundred  ninety  and  two.  59.  And  these  tvere  they 
which  w  ent  up  from  Tel-melah,  Tel-harsa,  Cherub, 
Addan,  atid  Iminer :  but  they  could  not  shew  their 
father's  house,  and  their  seed,  whether  they  were 
of  Israel :  60.  The  children  of  Delaiah,  the  children 
of  Tobiah,  the  children  of  Nekoda,  six  hundred 
fifty  and  two.  61.  And  of  the  children  of  the 
priests:  the  cliildren  of  Habaiah,  the  children  of 
of  Koz,  the  children  of  Barzillai;  which  took  a 
wife  of  the  daughters  of  Barzillai  the  Gileadite, 
and  was  called  after  their  name  :  62.  These  sought 
their  register  cuiwnu,-  those  that  were  reckoned  by 
genealogy,  but  they  were  not  found  :  therefore 
were  they,  as  polluted,  put  from  the  priesthood. 
63.  And  the  Tirshaiha  said  unto  them,  that  they 
should  not  eat  of  the  most  holy  things,  till  there 
stood  up  a  priest  with  Urim  and  with  Thummim. 

Here  is, 

I.  An  account  of  the  priests  that  returned,  and  they  were  a 
considerable  number;  about  a  tenth  part  of  the  whole  company: 
for  the  whole  were  above  forty-two  thousand,  (f.  64.)  and  four 
families  of  priests  made  up  above  f(/rty-two  hundred,  (u.  36,39.) 
thus  was  the  tenth,  God's  part,  a  blessed  deciuiation.  Three  ot 
the  fathers  of  the  priests  here  named  were  heads  of  courses, 
1  Chron.  24.  7,  8,14.  The  fourth  was  Pashur,  r.  38.  If  these 
were  of  the  posterity  of  that  Pashur  that  abused  Jeremiah, 
(Jer.  20. 1.)  it  is  strange  that  so  bad  a  man  should  have  so  good  a 
seed,  and  so  numerous. 


before  Christ  530. 

II.  Of  llie  Levites;  I  cannot  but  woniler  at  the  small  number  of 
them,  for,  taking  in  both  the  singrers  and  tlie  porters,  (40.. '42.) 
Ihev  did  not  make  350.  Time  was,  when  the  Levites  \:cre  more 
forward  to  tlieir  duty  than  the  priests,  (2  Chron.29.  34.)  Init  tliey 
were  not  so  now.  If  one  place,  one  faniilv,  has  the  rej)utnriiin  for 
pious  zeal  now,  anotiier  may  have  it  another  time.  The  wind 
blotcs  where  it  lislelh,  and  shifts  its  points. 

III.  Of  the  Nethinims,  who,  it  is  supposed,  were  the  Gibeonites, 
given  (so  their  name  signifies)  hv  Joshua  first,  (Josh.  9.  27.)  and 
again  by  David,  (Ezra,  8.  20.)  nhen  Saul  had  expelled  them,  to 
be  employed  by  the  Levites  in  the  work  of  God's  house  as  hewers 
of  v\'ood  and  drawers  of  water;  and  with  them,  of  the  children  of 
Solomons  servants,  whom  he  gave  for  the  like  use,  (vihellier  they 
were  Jews  or  Gentiles,  does  not  appear,)  and  who  are  here  taken 
notice  of  among  the  retainers  of  the  temple,  and  numbered  with 
the  Nethinims,  v.  65.  58.  Note,  It  is  an  honour  to  belong  to  God's 
house,  though  in  the  meanest  office  there. 

IV.  Of  some  that  were  looked  upon  as  Israelites  by  birth,  and 
others  as  priests,  and  yet  could  not  make  out  a  clear  title  to  the 
honour. 

1.  There  were  some  that  could  not  prove  Ihemsel -es  Israelites, 
(r.  59,  60.)  a  considerable  number,  who  presumed  they  were  of 
the  seed  of  Jacob,  but  could  not  produce  their  pedigrees,  "nd  yet 
would  go  up  to  Jerusalem,  having  an  affection  to  the  house  and 
people  of  God  ;  these  shamed  those  who  were  true-born  Israelites, 
and  yet  were  not  called  Israelites  indeed  ;  came  ovt  of  the  itaters 
of  Jvdah,  (Isa.  48.  ] .)  but  had  lost  the  relish  of  those  waters. 

2.  There  were  others  that  could  not  prove  themselves  priests, 
and  yet  were  supposed  to  be  of  the  seed  of  Aaron.  What  is  not 
preserved  in  black  and  white,  will,  in  all  likelihood,  be  forgotten 
in  a  little  lime.  Now  we  are  here  told,  ( 1.)  How  they  lost  their 
evidence.  One  of  their  ancestors  married  a  daughter  of  Barzillai, 
that  great  man  whom  we  read  of  in  David's  time  ;  he  gloried  in  an 
alliance  to  (hat  honourable  fan>ilv,  and,  preferring  that  before  the 
dignity  of  his  priesthood,  would  have  his  children  called  after 
Barzillai's  family,  and  their  ped'igree  preserved  in  the  registers  of 
that  house,  not  of  the  liousc  of  Aaron,  and  so  they  lost  it.  In 
Babylon,  there  was  nothing  to  be  srot  by  the  priesthood,  and  there- 
fore they  cared  not  for  being  akin  to  it.  Those  who  think  their 
ministry,  or  their  relation  to  ministers,  a  diminution  or  disparage- 
ment to  them,  forget  who  it  was  that  said,  /  J}iar/nify  my  rffice. 
(2.)  What  they  lost  with  it.  It  should  not  be  taken  for  granted 
that  they  were  priests,  when  they  could  not  produce  their  proofs, 
but  they  were,  a$  polluted,  put  from  the  priesthood.  Now  that  the 
priests  had  recovered  their  rights,  and  had  the  altar  to  live  upon 
again,  Ihey  would  gladly  be  looked  upon  as  priests.  But  they  had 
.•iold  their  birth-right  for  the  honour  of  being  gentlemen,  and 
therefore  were  justly  degraded,  and  forbidden  to  eat  of  t lie  most 
holy  things.  Note,  Christ  will  be  ashamed  of  those  that  are 
ashamed  of  him  and  his  service. 

It  was  the  Tirshaiha,  or  governor,  that  put  them  under  this 
sequestration,  which  some  understand  of  Zerubbabel  the  present 
governor,  others  of  Nehemiah,  who  is  so  called,  (Neh.8.9. — 10.1. 
^nd  gave  this  order  when  he  came  some  years  after.  But  the 
prohibition  was  not  absolute,  it  was  onlv  a  suspension,  till  there 
«houl(l  be  a  high  priest  ?t'i/A  Urim  and  Thuynmim,  by  v.'hom  they 
might  know  God's  mind  in  lliis  matter.  This,  it  seems,  was 
expected  and  desired,  but  it  does  not  appear  that  ever  they  were 
blessed  with  it  under  the  second  temple.  They  had  the  canon  of 
the  Old  Testament  complete,  which  was  better  than  Urim  ;  and, 
by  the  want  of  that  oracle,  were  taught  to  expect  the  Messiah  the 
great  Oracle,  which  the  Urim  and  Thummim  was  but  a  type  of. 
Nor  does  it  appear  that  the  second  temple  had  the  ark  in  it,  either 
file  old  one  or  a  new  one;  those  shadows,  by  degrees,  vanished, 
as  the  substance  approached  ;  and  God,  by  the  prophet,  intimates 
to  his  people,  that  they  should  sustain  no  damage  by  the  want  of 
the  ark,  Jer.  3.  10.  In  those  days,  when  they  shall  callJernsalem 
the  throne  of  the  Lord,  and  all  the  nations  shall  be  gathered  to  it, 
they  shall  say  no  more.  The  nrh  of  the  covenant  of  the  Lord,  neither 
thalt  it  come  to  mind,  (or  they  shall  do  well  without  it. 


EZRA,  II.  The  Return  of  the  Captives. 

64.  The  whole  congregation  togetlier  7vas  forty 
and  two  thousand  three  hundred  afid  threescore. 
65.  Beside  their  servants  and  their  maids,  of  whom 
there  ircie  seven  thousand  three  hundred  thirty  and 
seven :  and  there  were  among  them  two  hundred 
siiiging-men  and  singing-women.  66.  Tlieir  horses 
irere  seven  hundred  thirty  and  six;  their  mules, 
two  hundred  forty  and  five  ;  67.  Their  camels,  four 
hundred  thirty  and  five;  f/ze/r  asses,  six  thousand 
seven  hundred  and  twenty.  68.  And  some  of  the 
chief  of  the  fatliers,  when  they  came  to  tlie  iiouse 
of  the  Lord  whicii  is  at  Jerusalem,  offered  freely 
for  the  house  of  God  to  set  it  up  in  iiis  place  : 
Gd.  Tiiey  gave  after  their  ability  unto  the  treasure 
of  t!ie  work  threescore  and  one  thousand  dratns  of 
goUl,  and  five  thousand  pound  of  silver,  and  one 
hundred  priests'  garments.  70.  So  the  priests, 
and  the  Levites,  and  some  of  tlie  people,  and  the 
singers,  and  the  porters,  and  the  Nethinims,  dwelt 
in  their  cities,  and  all  Israel  in  their  cities. 

Here  is, 

I.  The  sum  total  of  the  company  that  leturned  now  out  of 
Babylon.  The  particular  sums  before  mentioned  amount  not  quite 
to  30,000,  (29,818,)  so  that  there  were  above  12,000  that  come 
not  into  any  of  those  accounts,  who,  it  is  probable,  were  of  the  rest 
of  the  tribes  of  Israel,  beside  Judah  and  Benjamin,  that  could  not 
tell  of  what  particular  family  or  city  thev  were,  but  that  they  were 
Isreaelites,  and  of  what  tribe.  Now,  l.This  was  more  than  double 
the  number  that  were  carried  captive  into  Babvlon  by  Nebuchad- 
nezzar, so  that,  as  in  Egvpt,  the  time  of  their  affliction  was  the 
time  of  their  increase.  2.  These  were  but  few  to  begin  a  nation 
with,  and  yet,  by  virtue  of  his  old  promise  made  to  their  fathers, 
they  multiplied  so,  as  before  their  last  destruction  by  the  Romans, 
about  500  years  after,  to  be  a  very  populous  country.  When 
God  says,  "  Increase  and  multiply,"  a  little  one  shall  become  a 
thousand. 

II.  Their  retinue.  They  were  themselves  little  belter  than  ser- 
vants, and  therefore  no  wonder  that  their  servants  were  compara- 
tively but  few,  {v.  65.)  and  their  beasts  of  burthen  about  as  many, 
V.  66,  07.  It  was  not  v;ith  them  now  as  in  days  past.  But  notice 
is  taken  of  200  singing-men  and  women  whom  they  had  among 
them,  who,  we  will  suppose,  intended,  as  those,  2  Chron.  35. 25. 
to  excite  their  mourning ,  for  it  was  foretold,  thev  shoald,  upon 
this  occasion,  go  weeping,  (Jer.  50.  4.)  with  ditties  of  lamentation. 

III.  Their  oblations.  It  is  said,  (u.  68,69.)  l.That  they  came 
to  the  house  of  the  Lord  at  Jerusalem  ;  and  yet  that  house,  that  holv 
and  beautiful  house,  was  now  in  ruins,  a  heap  of  rubbish  ;  but,  like 
their  father  Abraham,  when  the  altar  was  gone,  they  came  with 
devotion  to  the  place  of  the  alfar ;  (Gen.  13.4.)  and  it  is  the 
character  of  the  genuine  sons  of  Zian,  that  thev  favour  even  the 
dust  thereof,  Ps.  102. 14.  2.  That  they  offered  "freely  toward  the 
setting  of  it  up  in  its  place.  That,  it  seems,  was  the  first  house 
they  talked  of  setting  up  ;  and  though  thev  came  off  a  journey, 
and  were  beginning  the  world,  (two  chargeable  things,)  yet  they 
offered,  and  offered  freely,  toward  the  building  of  the  temple.  Let 
none  complain  of  the  necessary  expences  of  their  religion,  but 
believe,  that,  when  they  come  to  balance  the  account,  they  will  find 
that  it  clears  the  cost.  Their  offering  was  nothing  in  comparison 
with  the  offerings  of  the  princes  in  David's  time  ;  then  they  offered 
by  talents,  (1  Cliron.  29.7.)  now  by  drams,  yet  these  drams,  being 
after  their  ability,  were  as  acceptable  to  God  as  those  talents,  like 
the  widow's  two  mites.  The  61,000  drams  of  gold  amount,  by 
Cumberland's  calculation,  to  so  many  pounds  of  our  money, 
and  so  many  groats.    Every  maneh,  or  pound  of  silver,  he  reckoo* 


Kefore  Christ  530". 


K/,RA,  TI,  UI. 


Tlie  Renewal  of  Sacrifices. 


to  be  CO  shekels,  namely,  30  oiiixes,  which  \vc  may  reckon  7 
Jioiinds  10  .shillinas  of  our  money,  so  lliat  lliis  5,000  pouiuls  of 
siiier  will  lie  ahove  37,000  th<itis:in<l  of  our  monev.  If  seems, 
God  had  Messed  them  wilh  the  increase  of  their  wealth,  as  well  as 
of  their  mnidicrs,  in  Babvlon  ;  and,  as  (i()<l  had  prospered  them, 
thev  save  cheerfullv  to  the  ser\iee  of  his  house.  3.  That  liiey 
dwelt  in  their  cities,  u.  70.  Though  llieir  cities  were  out  of 
repair,  yet,  because  thev  were  their  cities,  such  as  (iod  had 
assio;!;e(l  them,  they  were  content  to  dwell  in  tliein ;  and  were 
thankful  for  liberty  and  property,  though  they  had  little  of  pomp, 
plenty,  or  power.  Their  poverty  was  a  bad  cause,  bi.i  their  unitv 
and  unanimity  were  a  good  effect  of  it.  Here  was  room  enougli 
for  them  all,  and  all  their  substance,  so  lluit  Ihei-e  was  no  strife 
among  them,  but  perfect  harmony,  a  biesse<l  presage  of  their 
settlement,  as  their  discords,  in  the  latter  limes  of  that  state,  were 
of  their  ruin. 


CHAP.  III. 

in  the  close  of  the  foregoht^  cltapfa'^  ire  left  Israel  in  tlieir  rities,  hut  we  may 
well  imngiue  vhat  a  bad  posture  their  affuivs  were  in,  the  ground  vutiUed,  the 
cities  in  ruins,  all  out  of  order  ;  but  here  we  have  an  account  of  the  early  care 
they  tiiok  about  the  re-estal>tishment  of  reliiiion  ainon!>-  them.  Thus  did  they 
Iny  the  foundation  well,  and  lief^in  their  work  at  the  right  end.  I.  They  set  up 
an  attar,  and  offered  sacrifices  upon  it,  kept  the  feasts,  and  contrilivfed  toivard 
the  rebuilding  of  the  temple,  v.\..7.  II.  They  laid  the  foundation  of  the 
temple  with  a  mixture  of  joy  attd  soirotr,  f.8.  .13.  This  was  the  day  of  small 
tilings,  which  was  not  to  be  despised,  Zecii.4.I0. 

I.  A-  ND  when  the  seventh  month  was  come, 
XJL  and  the  children  of  Isiael  irere  in  the 
cities,  the  people  gathered  themselves  togetlier  as 
one  man  to  Jerusalem.  2.  Tlien  stood  up  Jeshna 
the  son  of  Jozadak,  and  his  brethren  tiie  priests, 
and  Zerubbabel  the  son  of  Siiealtiel,  and  his 
brethren,  and  builded  the  altar  of  tiie  God  of 
Israel,  to  offer  burnt-offerings  thereon,  as  it  is 
written  in  the  law  of  Moses  the  man  of  God. 
3.  And  they  set  the  altar  upon  his  bases  ;  for  fear 
was  upon  them  because  of  the  people  of  those 
countries:  and  they  offered  burnt-offerings  thereon 
unto  tlie  Lord,  even  burnt-offerings  morning-  and 
evening.  4.  They  kept  also  the  feast  of  tabernacles, 
as  it  is  written,  and  ojyeyed  the  daily  burnt-offerings 
by  nimiber,  according  to  the  custom,  as  the  duty  of 
every  day  required  ;  5.  And  afterward  offered  the 
continual  burnt-offering,  both  of  the  new  moons, 
and  of  all  the  set  feasts  of  the  Lord  that  were 
consecrated,  and  of  every  one  that  willingly  offered 
a  free  will-offering  unto  the  Lord.  6.  From  the 
first  day  of  the  seventh  montii  began  they  to  offer 
burnt-offerings  unto  the  Lord.  But  the  foundation 
of  the  temple  of  the  Lord  wasnot  7/ei  laid.  7.  They 
gave  money  also  unto  the  masons,  and  to  the  car- 
penters ;  and  meat,  and  drink,  and  oil,  unto  them 
of  Zidon,  and  to  them  of  Tyre,  to  bring  cedar-trees 
from  Lebanon  to  the  sea  of  Joppa,  according  to 
the  grant  that  they  had  of  Cyrus  king  of  Persia. 

Here  is, 

I.  A  general  assembly  of  the  returned  Israelites  at  Jerusalem,  in 
the  seventh  month,  v.\.  We  may  suppose  that  they  came  from 
Babylon  in  the  spring,  and  must  allow  at  least  four  months  for  the 
journey,  for,  so  long,  lizra  and  his  company  were  in  coming,  ch  7.9. 


The  seventh  month  therefore  soon  came,  in  which  many  of  tlie 
feasts  of  the  Lord  were  to  be  solemnized  ;  and  then  they  gathered 
Ihemselves  together,  by  agreement  among  themselves,  ratlier  than 
by  the  command  of  aulhorily,  to  Jerusalem.  Though  they  were 
newly  come  to  their  cities,  and  had  tiieir  hands  full  of  business 
there,  to  provide  necessaries  for  Ihemselves  and  their  families, 
which  might  have  excused  them  from  attending  on  God's  altar  til! 
the  hurry  was  a  little  over,  as  njanv  foolishly  put  off  their  coming 
to  the  comninnion  till  they  are  settled  in  the  world,  vet  such  was 
their  zeal  for  religion,  now  that  they  weie  newly  come  from  under 
correction  for  their  irrcligion,  that  they  left  all  their  Lusiness  in 
the  country  to  attend  God's  altar;  and  (which  is  siranee)  in  Ibis 
pious  zeal  they  were  all  of  a  mind,  they  came  us  one  man.  Let 
worldly  business  be  postjioned  to  the  business  of  religion,  and  it 
will  prosper  the  belter. 

II.  The  care  which  tlieir  leading  men  took  to  have  an  allar  ready 
for  them  to  attend  upon.  Jeshna  and  bis  brethren  the  priests, 
Zerubbabel  and  his  brethren  the  princes,  built  the  altar  of  the  God 
of  Israel,  (v. 2.)  m  the  same  place  (it  is  likely)  where  it  had  stood, 
upon  the  same  bases,  v.  3.  Bishop  Patrick,  observing  that  before 
the  temple  was  built,  there  seems  to  have  been  a  tabernacle  pitched 
for  the  divine  service,  as  was  in  David's  time,  not  on  mount 
Moriah,  but  mount  Zion,  (1  Chron.  9. 11,13,23.)  supjioses  Ihal 
this  altar  was  erected  there,  to  be  used  while  the  temple  was  in 
building.  Let  us  learn  hence,  1.  To  begin  with  God.  The  more 
difficult  and  necessitous  our  case  is,  the  more  concerned  we  are  to 
take  him  along  with  us  in  all  our  wa^s.  If  we  ex|)ect  to  be 
directed  by  his  oracles,  let  him  be  honoured  by  our  offerings. 
2.  To  do  what  we  can  in  the  worship  of  God,  when  we  cjiinot  do 
what  we  would.  They  could  not  immediately  have  a  temple,  but 
they  would  not  be  without  an  altar.  Abraham,  wherever  he  came, 
built  an  altar ;  and,  wherever  we  come,  though  we  mav,  perhaps, 
want  the  benefit  of  the  candlestick  of  preaching,  and  the  shew- 
bread  of  the  eucharist,  yet,  if  we  bring  not  the  sacrifices  of  praver 
and  praise,  we  are  wanting  in  our  duty,  for  we  have  an  altar  tliat 
sanctifies  the  gift,  ever  ready. 

Observe  the  reason  here  given  why  they  hastened  to  set  up 
the  altar.  Fear  teas  upon  them,  because  of  the  people  of  the  land ; 
they  were  in  the  midst  of  enemies,  that  bore  ill  will  to  Iheni  and 
their  religion,  for  whom  they  were  an  unequal  malcli.  And, 
(1.)  Though  they  were  so,  yet  they  built  the  allar,  so  some  read 
it;  they  would  not  be  frightened  from  their  religion  bv  the  ojijio- 
sition  they  were  likely  to  meet  with  in  it.  Never  let  the  fear  of 
man  bring  us  into  this  snare.  (2.)  Because  Ihevwere  so,  therefore 
they  set  up  the  altar.  Apprehension  of  danger  should  slir  us  up  to 
our  duty.  Have  we  many  enemies  ?  Then  it  is  good  to  have  God 
our  Friend,  and  to  keep  up  our  correspondence  with  him.  This 
good  use  we  should  make  of  <iur  fears,  we  should  be  drivrji  by 
them  to  our  knees.  Even  Saul  would  think  himself  undone,  if 
the  enemy  should  come  upon  him  before  he  had  made  his  sup|>li- 
catioa  toGod,  lSam.12.13. 

III.  The  sacrifices  they  offered  upon  the  allar.  The  allar  was 
reared  to  be  used,  and  they  used  it  accordingly.  Let  not  those 
that  have  an  altar,  starve  it. 

1.  They  began  on  the  first  day  of  the  seventh  month,  v.G.  I( 
does  not  appear  that  they  had  any  fire  from  heaven  to  begin  with, 
as  Moses  and  Solomon  had,  but  common  fire  served  them,  as  it 
did  the  patriarchs. 

2.  Having  begun,  they  kept  n\>\\\e:  continual  burnt-offering ,  (r.5.) 
morning  and  evening,  r. 3.  They  had  known  bv  sad  experience 
what  it  was  to  want  the  comfort  of  the  daily  sacrifice,  to  plead  in 
their  daily  prayers,  and  now,  that  it  was  revived,  they  resolved  not 
to  let  it  fall  again.  The  daily  lamb  typified  the  Land*  of  God, 
whose  righteousness  must  be  our  confidence  in  all  our  prayers. 

3.  They  observed  all  the  set  feasts  of  the  Lord,  and  offered  llie 
sacrifices  appointed  for  each,  and  particularly  the  feast  of  taber- 
nacles, v.4,5.  Now  that  they  had  received  such  great  niercj 
from  God,  that  joyful  feast  \var>,  in  a  sjiecial  manner,  seasonable. 
And  now  that  they  were  beginning  to  settle  in  tlieir  cities,  it  might 
serve  well  to  remind  them  of  their  fathers'  dwelling  in  tents  in  the 


before  Christ  535. 


Kildcrness.  Thai  feast  also,  which"  had  a  peculiar  reference  to 
gos])el-limes,  (as  iippoars,  Zoch.  14. 18.)  was  brought,  in  a  special 
manner,  into  rtputalion,  tmw  that  tliose  times  drew  on.  Of  the 
services  of  this  feast,  which  continued  seven  days,  and  had  peculiar 
sacrifices  a|>poinltd,  it  is  said  that  they  did  as  the  duly  of  every 
tiny  requiird.  See  Numb.  29. 13, 17,  &c.  So  it  is  in  the  original, 
Verbum  diet  in  die  siio — The  word,  or  matter,  of  the  day  in  its 
day;  a  |)hrase  that  has  become  proverbial  with  those  that  have 
used  themselves  to  scri])ture-language.  If  the  feast  of  tabernacles 
was  a  figure  of  a  gospel-couversation,  in  respect  of  continual 
weanedness  from  the  world,  and  joy  in  God,  we  may  infer  that 
it  concerns  us  all  to  do  tlie  icork  of  the  day  in  its  day,  according 
as  the  duty  nf  the  day  requires,  that  is,  (1.)  We  must  improve 
lime,  by  finding  some  business  to  do  every  day,  that  will  turn  to  a 
good  account.  (  2.)  We  must  improve  opportunity,  by  accommo- 
dating ourselves  to  that  which  is  the  proper  business  of  the  present 
day.  Everything  is  beautiful  in  its  season.  The  tenlli  dav  of  this 
month  w  as  the  day  of  atonement,  a  solemn  day,  and  very  seasonable 
now:  it  is  very  probable  that  they  observed  it,  yet  it  is  not 
mentioned,  nor  indeed  in  all  the  Old  Testament  do  I  remember 
the  least  mention  of  the  observance  of  that  day;  as  if  it  were 
enough  that  we  have  the  law  of  it,  (Lev.  16.)  and  the  gospel  of 
it,  which  was  the  chief  intention  of  it,  in  the  New  Testament. 

4.  They  offered  every  man's  free-ivill  offering,  v.o.  The  law 
required  much,  but  they  brought  more;  for,  though  they  had  little 
wealth  to  support  the  expence  of  their  sacrifices,  they  had  much 
7eal,  and,  we  may  suppose,  spared  at  their  own  fables,  that  thev 
might  plentifully  supply  God's  altar.  Happy  they  that  bring  with 
them  out  of  the  furnace  of  affliction  such  a  holy  heat  as  this! 

IV.  The  preparation  they  made  for  the  building  of  the  temple, 
e.7.  This  they  applied  themselves  immediately  to;  for,  while  we 
do  what  we  can,  we  must  still  be  aiming  to  do  more  and  better. 
Tyre  and  Sidon  must  now,  as  of  old,  furnish  them  with  workmen, 
aiid  Lebanon  with  timber,  orders  for  bulb  which  they  had  from 
Cyrus;  what  God  calls  us  to,  we  may  depend  upon  his  providence 
to  furnish  us  with. 


8  Now  in  the  second  year  of  their  coming  unto 
the  hoMse  of  God  at  Jerusalem,  in  the  second 
month,  began  Zeriibbubel  the  son  of  Shealtiel,  and 
Jeshua  tlie  son  of  Jozadak,  and  the  remnant  of 
their  brethren  the  priests  and  the  Levites,  and  all 
they  that  were  come  out  of  the  captivity  unto 
Jerusalem :  and  appointed  the  Levites,  from  twenty 
years  old  and  upward,  to  set  forward  the  work  of 
the  house  of  the  Lord.  9.  Tiien  stood  Jeshua  ivith 
his  sons  and  liis  brethren,  Kadmiel  and  his  sons, 
the  sons  of  Judah,  together,  to  set  forward  the 
workmen  in  the  iiouse  of  God  :  the  sons  of 
Henadad,  ivith  their  sons  and  their  brethren  the 
Levites.  10.  And  when  the  builders  laid  the 
foundation  of  the  temple  of  the  Lord,  they  set  the 
priests  in  their  apparel  with  trumpets,  and  the 
Levites  the  sons  of  Asaph  with  cymbals,  to  praise 
the  Lord,  after  the  ordinance  of  David  king  of 
Israel.  11.  And  they  sang  together  by  course  in 
praising  and  giving  thanks  unto  the  Lord;  because 
he  is  good,  for  his  mercy  endureth  for  ever  toward 
Israel.  And  all  the  people  shouted  with  a  great 
shout,  when  they  praised  the  Lord,  because  tlie 
foundation  of  the  house  of  the  Lord  was  laid. 
12.  But  many  of  the  priests  and  Levites  and  chief 
of  the  fathers,  tcho  were  ancient  men,  that  had  seen, 


EZRA,   IIL  The  Foundation  of  the  Temple  laid, 

the  first  house,  when  tiie  foundation  of  this  house 


was  laid  before  their  eyes,  wept  with  a  loud  voice; 
and  many  shouted  aloud  for  joy  :  13.  So  that  the 
people  could  not  discern  the  noise  of  the  shout  of 
joy  from  the  noise  of  the  weeping  of  the  people  : 
for  the  people  siiouted  with  a  loud  shout,  and  the 
noise  was  heard  afar  off. 

There  was  no  dispute  among  the  returned  Jews,  whether  they 
should  build  the  temple  or  no,  that  was  immediately  resolved  on, 
and  that  it  should  be  done  with  all  speed  ;  what  comfort  could 
they  take  in  their  own  land,  if  thev  had  not  that  token  of  God's 
presence  with  them,  and  the  record  of  his  name  among  them? 
We  have  here  therefore  an  account  of  the  beginning  of  that  good 
work.      Observe, 

L  When  it  was  begun;  in  the  second  month  of  the  second  year, 
as  soon  as  ever  the  season  of  the  year  would  permit,  (u.  8.)  and 
when  they  had  ended  the  solemnities  of  the  passover.  They  took 
little  more  than  half  a  year  for  making  preparation  of  the  ground 
and  materials:  so  much  were  their  hearts  upon  if.  Note,  When 
any  good  work  is  to  be  done,  it  will  be  our  wisdom  to  set  about  it 
quickly,  and  not  to  lose  time  ;  yea,  though  we  foresee  difficulty 
and  opposition  in  it.  Thus  we  engage  ourselves  to  it,  and  engage 
God  for  us.     Well  begun,  (we  say,)  is  half  ended. 

II.  Who  began  it;  Zerubbabel,  and  Jeshua,  and  their  brethren. 
Then  the  work  of  God  is  likely  to  go  on  well,  when  magistrates, 
ministers,  and  people,  are  hearty  for  it,  and  agree  in  their  places 
to  promote  it.  It  was  God  that  gave  them  oae  heart  for  this  service, 
and  it  boded  well. 

III.  Who  were  employed  to  further  it ;  they  appointed  the 
Levites  to  set  forward  the  rvork,  (f.8.)  and  they  did  it  by  setting 
forumrd  the  workmen,  (u.O.)  and  strengthening  their  hands  with 
good  and  comfortable  words.  Note,  They  that  do  not  work  them- 
selves, may  yet  do  good  service,  by  quickening  and  encouraging 
those  that  do  work. 

IV.  How  God  was  praised  at  the  laving  of  the  foundation  of  the 
temple;  (i>.10, 11.)  the  priests  with  the  trumpets,  appointed  by 
Moses,  and  the  Levites  with  the  cvmbals,  appointed  bv  David, 
made  up  a  concert  of  music,  not  to  please  the  ear,  but  to  assist  the 
singing  of  that  everlasting  hymn  which  will  never  be  out  of  dale, 
and  to  which  our  tongues  should  never  be  out  of  tune;  God  is  good, 
and  his  7nercy  endureth  for  ever:  the  burthen  of  Ps.  13G.  Let  all 
the  streams  of  mercy  be  traced  up  to  the  fountain.  Whatever  our 
condition  is,  how  many  soever  our  griefs  and  fears,  let  it  be  owned 
that  God  is  good  ;  and,  whatever  fails,  that  his  mercy  fails  not. 
Let  this  be  sung  with  application,  as  here  ;  not  only  his  mercy 
endures  for  ever,  but  it  endures  for  ever  towards  Israel  ;  Israel, 
when  captives  in  a  strange  land,  and  strangeis  in  their  own  land. 
However  it  be,  \et  God  is  good  to  Israel,  (Ps.73.  1.)  good  to  us. 
Let  the  receiving  of  the  church's  interests,  when  they  seemed  dead, 
be  ascribed  to  the  continuance  of  God's  mercy  for  ever,  for  there- 
fore the  church  continues. 

V.  How  differently  the  people  were  affected.  A  remarkable 
mixture  of  various  affections  there  was  upon  Ibis  occasion.  Dif- 
ferent sentiments  there  were  among  the  people  of  God,  and  each 
expressed  himself  according  to  his  sentiments,  and  yet  there  was 
no  disagreement  among  them,  their  minils  were  not  alienated  from 
each  other,  nor  the  common  concern  retarded  by  if. 

1.  Those  that  onlv  knew  the  misery  of  having  no  temple  at  all, 
when  they  saw  but  the  foundation  of  one  laid,  praised  the  Lord 
with  shouts  of  jov,  f.ll.  To  Ihem  even  this  foundation  seemed 
great,  and  was  as  life  from  the  dead;  to  their  hungry  sotds  even 
this  was  sweet.  They  shouted,  so  that  the  noise  was  heard  afar 
off.  Note,  We  ought  to  be  thankful  for  the  beginnings  of  mercy, 
tliough  it  be  not  yet  come  to  perfection;  and  the  foundations  of  a 
temple,  after  long  desolations,  cannot  but  be  fountains  of  Joy  to 
every  faithful  Israelite. 

2.  Those  that  remembered  the  glory  of  the  first  fem|)le,  which 


Before  Clirist  o3o. 


KZUA,  111,  IV. 


Oppobiliun  made  Uj  the  Jt-us. 


Solomon  Imilt,  and  cons-idcied  how  far  this  was  likely  to  be  infe- 
rior to  that,  perhaps  in  dimensions,  certainly  in  niaiinificcnce  and 
siiniptuoiisiitss,  wept  tvit/i  a  loud  voice,  v.  12.  If  we  date  llic 
captivitv  will)  the  first,  from  tlie  fourth  of  Jelioiiikim,  it  v.as  hut 
fiftv-lii'O  years  since  the  temple  was  burnt;  if  from  Jeconiah's 
captivity,  it  was  but  fifty-nine.  So  that  many  now  alive  might 
remember  it  standing;  and  a  great  mercy  it  was  to  the  captives, 
that  they  had  the  lives  of  so  many  of  their  priests  and  Levites 
lengthened  out,  who  could  tell  them  what  they  themselves  remem- 
bered of  the  glory  of  Jerusalem,  to  quicken  them  in  their  return. 
These  lamented  the  disproportion  between  this  temple  and  the 
former.  And,  ( 1.)  There  was  some  reason  for  it;  and  if  Ihey 
turned  their  tears  into  the  right  channel,  and  bewailed  the  sin  that 
was  the  cause  of  this  melancholy  change,  they  did  well.  Sin 
sullies  the  glorv  of  any  church  or  people,  and,  when  they  find 
•lieniselves  diminished  and  brought  low,  that  must  bear  the  blame. 
(2.)  Yet  it  was  their  infirmity  to  mingle  those  tears  with  the 
common  jovs,  and  so  to  cast  a  damp  upon  them.  They  despised 
the  day  of  small  things;  and  were  unthankful  for  the  good  they 
enjoyed,  because  it  was  not  so  ranch  as  their  ancestors  had,  though 
it  was  much  more  than  they  deservt-d.  In  the  harmony  of  public 
joys,  let  not  us  be  jarring  strings.  It  was  an  aggravation  of  the 
discouragements  they  hereby  gavR  to  the  people,  that  they  were 
priests  and  Levites,  wboshtmld  have  known  and  taught  others  how 
to  be  duly  affected  under  various  |)rovidences,  and  not  to  let  the 
remembrance  cj  former  afflictions  drown  the  sense  of  present 
mercies. 

This  mixture  of  sorrow  and  joy,  here,  is  a  representation  of  this 
world  ;  some  are  bathing  in  rivers  of  jov,  while  others  are  drowned 
in  floods  of  tears.  In  hea\en  all  are  singing,  and  none  sighing; 
in  hell  all  are  weeping  and  wailinc:,  and  none  rejoicing;  but  here 
on  earth  wc  can  scarcely  discern  tite  shniits  of  joy  from  the  noise 
of  the  weeping.  Let  us  learn  to  rejoice  with  them  that  do  rejoice, 
and  \eeep  with  them  that  weep;  and  ourselves  to  rejoice  as  though 
we  rejoiced  not,  and  weep  as  though  we  wept  not. 

CHAP.  IV. 

Tlitf  ^ood  work  of  rebuilding  the  temple  was  no  snoncr  bt-gvn.  than  it  mi't  u-ith 
opposition  f mm  those  that  bare  ill  irill  to  it ;  the  Samaritmis  n-ere  enimivs  to 
the  Jews  and  their  reV^nn,  atid  they  set  themselves  to  obstruct  it.  /.  They 
ofjered  to  be  partners  in  the  building  of  it,  that  they  mis:ht  have  it  in  their 
power  to  retard  it;  but  they  were  refused,  v.  \. .%.  II.  They  discouraged 
them  in  it,  and  dissuaded  them  frnm  it,  v.  4,  5.  ///.  They  basely  misre- 
presented the  undertaking,  and  the  undertakers,  to  the  king  of  I*ersia,  by 
<i  memorial  they  sent  him.r.Vy.  .\Q.  IV.  They  obtained  from  him  an  order 
to  stop  the  building,  (t.  17..22.)  which  they  immediately  put  in  execution, 
r.  23,  24. 

1.  IVTOW  when  tlie  adveisaiies  of  Judah  and 
J_^  Benjamin  heai-d  lliat  the  childfen  of  tlie 
captivity  builded  the  temple  nnto  tlie  Lord  God  of 
Isiael ;  2.  Then  they  came  to  Zerubbabel,  and  to 
the  chief  of  the  fathers,  and  said  unto  them,  Let 
11.S  build  with  you:  for  we  seek  your  God  as  yedo; 
and  we  do  sacrifice  unto  hitu  since  the  days  of 
Esar-haddon  kinq;  of  Assur,  which  brought  us  up 
hither.  3.  But  Zerubbabel,  and  Jeshua,  and  the 
rest  of  the  chief  of  tiie  fathers  of  Israel,  said  unto 
them.  Ye  have  notiiing  to  do  with  us  to  build  an 
house  unto  our  God  ;  but  we  ourselves  together  will 
build  unto  the  Lord  God  of  Israel,  as  king  Cyrus 
the  king  of  Persia  hath  commanded  us,  4.  Then 
the  people  ot  the  land  weakened  the  hands  of  the 
people,  of  Judah,  and  troubled  them  in  building, 
6.  And  hired  counsellors  against  them,  to  frustrate 
their  purpose,  all  the  days  of  Cyrus  king  of  Persia, 
even  until  tlie  reign  of  Darius  king  of  Persia. 


We  have  here  an  instance  of  the  old  enmity  that  was  |)ut  be- 
tween the  seed  of  the  woman  and  the  seed  of  the  serpent.  {iod'» 
temple  cannot  l>e  built,  but  Satan  will  rage,  and  the  gates  of  heli 
w\l\  fight  against  it.  The  gospel  king<loin  was,  in  like  manner, 
to  be  set  up  with  much  struggle  and  contention.  In  this  respect, 
the  glory  of  the  latter  house  was  greater  than  the  glorv  of  th« 
former,  and  it  was  more  a  figure  ot  the  temple  of  Chi ist's  church, 
in  that  Solomon  built  his  temple  when  there  was  no  adversani, 
nor  evil  occuneiif,  1  Kings,  5.  4.  Hut  this  second  temple  was 
built  notwithstanding  great  opposition,  in  the  removing  and  con- 
quering of  which,  and  the  bringing  of  the  work  to  perfection  at 
last,  in  despite  of  it,  the  wisdom,  power,  and  goodness,  of  God, 
were  much  glorified,  and  the  church  encouraged  to  trust  in  him. 

I.  The  undertakers  arc  here  called  the  children  of  the  cnptirily, 
(v.\.)  which  makes  them  look  very  little.  Thev  were  newlv 
come  out  of  captivity,  were  born  in  captivity,  had  still  the  marks 
of  their  captivity  upon  them;  tliough  they  were  not  now  captive.s, 
they  were  under  the  conlroul  of  those  whose  captives  they  had 
lately  been.  Israel  was  God's  son,  his  first-born,  but  by  their 
iniquity  thev  sold  and  enslaved  themselves,  and  so  t)ccanie 
children  of  tlie  captivity  ;  but,  it  should  seem,  the  thought  of  their 
being  so,  quickened  them  to  this  work,  for  it  was  by  their  neglect 
of  the  temple  that  thev  lost  their  freedom. 

II.  The  opposers  of  the  undertaking  are  here  said  to  be  the 
adversaries  of  Judah  and  Benjamin,  not  the  Chaldeans  or 
Persians,  thev  gave  them  no  disturbance,  ("  Let  them  build  and 
welcome,")  but  the  relics  of  the  ten  tribes,  and  the  foreigners  that 
had  joined  themselves  to  them,  and  patched  up  that  mongrel 
religion  we  had  an  account  of,  2  Kings,  17.  33.  They  feared  the 
Lord,  and  served  their  own  gods  too.  They  are  called  the  people 
of  the  land,  V.  4.  The  worst  enemies  Judah  and  Benjamin  had, 
were  these  that  said  they  were  Jews,  and  were  not.  Rev.  3.  9. 

III.  The  o|)position  they  gave,  had  in  it  much  of  the  subtlety  of 
of  the  old  serpent.  When  they  heard  that  the  temple  was  in 
building,  they  were  immediately  aware  that  it  would  be  a  fatal 
blow  to  their  superstition,  and  set  themselves  to  oppose  it.  They 
had  not  power  to  do  it  forcibly,  but  they  tried  all  the  ways  they 
could,  to  do  it  effectually. 

1.  They  offered  their  service  to  build  with  them,  only  that 
thereby  they  might  get  an  opportunity  to  retard  the  work,  while 
they  pretended  to  further  it. 

Now,  (1.)  Their  offer  was  jilausible  enough,  and  looked  kind; 
"  We  trill  Intild  with  you,  will  help  you  to  contrive,  and  will 
contribute  toward  the  expence  ;  for  ice  seek  ynvr  God  as  you  do," 
v.'Z.  This  was  false,  for,  thouah  thev  sought  the  same  Go-.l,  they 
did  not  seek  him  only,  nor  seek  him  in  the  way  he  appointed,  .nnrl 
therefore  did  not  seek  him  as  thev  did.  Herein  they  dcj-igued,  if 
it  were  possible,  to  binder  the  building  of  it,  at  least,  to  hinder 
their  comfortable  enjovment  of  it  ;  as  good  almost  imt  ha\e  it,  us 
not  have  it  to  themselves,  for  the  pure  worship  of  the  true  Ciod, 
and  him  only.  Thus  are  the  kisses  of  an  enemy  deceilju I ;  hi^> 
words  smoother  than  butter,  when  war  is  in  his  heart. 

But,  (2.)  Their  refusal  of  their  proffered  service  was  very  jiisl, 
t'.  3.  The  chief  of  the  fathers  of  Israel  were  soon  aware  that 
they  meant  them  no  kindness,  whatever  they  pretended,  but  reaTy 
designed  to  do  them  a  mischief,  and  thejefore  (thiiui;li  they  bad 
need  enoueh  of  help,  if  it  had  been  such  as  they  could  confide  iiil 
told  them  plainly,  "You  have  nothing  to  do  with  us,  have  no  part 
nor  lot  in  this  matter,  are  not  true-born  Israelites,  nor  faithful 
worshipjiers  of  God,  you  worship  you  know  not  what,  John,  4.  22. 
You  are  none  of  those  with  whom  we  dare  hold  communicn,  and 
therefore  we  ourselves  will  build:"  they  plead  not  to  them  the 
law  of  their  God,  which  forbade  them  to  mingle  themselves  with 
strangers,  (though  that  especially  they  had  an  eye  to,)  but  that 
which  thev  would  lake  more  notice  of,  the  king's  coiiiniission, 
which  was  directed  to  them  only,  "  The  king  of  Persia  has  com- 
manded UB  to  builrl  this  house,  and  we  shall  di.itrusi  and  affront 
Ilim,  if  we  call  in  a  foreign  aid."  Note,  In  doing  good,  there  !» 
need  of  the  trisdom  of  the  .serpen/,  as  well  as  the  innorcnry  of  the 
dove,  and  we  have   ner.l,  as  it   l.illmvs   there,    to   beware  rf  »<-n. 


Before  Ciirist  521. 


Matlh.  10.  16,  17.  We  slioiild  carefully  consider  with  whom  we 
are  associated,  and  on  whose  hand  we  lean.  Wiiile  we  trust  God 
with  a  pious  confidence,  we  must  trust  men  with  a  prudent 
jealousy  and  caution. 

2.  When  this  plot  failed,  they  did  what  they  could  to  divert 
Ihem  from  the  work,  and  discourage  them  in  it;  they  weakened 
their  hands,  by  telling  them  it  was  in  vain  to  attempt  it,  calling 
them  foolish  builders,  who  began  what  they  were  not  able  to 
finish,  and  by  their  insinuations  troubled  them,  and  made  them 
drive  heavily  in  it :  all  were  not  alike  zealous  in  it ;  those  that 
were  cool  and  indifferent,  were  by  these  artifices  drawn  off  from 
the  work  which  wanted  their  help,  v.  4.  And,  because  what  they 
themselves  said,  the  Jews  would  suspect  to  be  ill-meant,  and  not 
be  influenced  by,  they,  under-hand,  hired  counsellors  against 
them,  who,  pretending  to  advise  them  for  the  best,  should  dissuade 
them  from  proceeding,  and  so  fruslrate  their  purpose;  (». 5.)  or 
dissuade  the  men  of  Tyre  and  Sidon  from  furnishing  them  with 
the  timber  they  had  bargained  for ;  (c/j.  3. 7.)  or,  whatever 
business  they  had  at  the  Persian  court,  to  solicit  for  any  particular 
grants  or  favours,  pursuant  to  the  general  edict  for  their  liberty, 
there  were  those  that  were  hired,  and  lay  ready,  to  appear  of 
counsel  against  iheni.  Wonder  not  at  the  restlessness  of  the 
church's  enemies  in  their  attempts  against  the  building  of  God's 
temple:  he  whom  they  serve,  and  whose  work  they  are  doing,  is 
unwearied  in  walking  to  and  fro  through  the  earth  to  do  mis- 
chief. And  let  those  who  discourage  a  good  work,  and  weaken 
the  hands  of  them  that  are  employed  in  it,  see  whose  pattern  thev 
follow. 

6.  And  in  the  reign  of  Aiiasueriis,  in  the  begin- 
ning of  iiis  reign,  wi-ote  they  mito  him  an  accusation 
again.st  the   inhabitants  of  Jutlah  and  Jerusalem. 

7.  And  in  the  days  of  Artaxerxes  wrote  Bishlain, 
Mithridath,  Tabeel,  and  the  rest  of  their  compa- 
ninns,  nnto  Arlaxerxes  king  of  Persia  ;  and  the 
wriling  of  the  letter  was  written  in  the  Syrian 
tongue,    and    interpreted    in    the    Syrian    tongue. 

8.  Rehutn  the  chancellor,  and  Shims'hai  the  scribe, 
wrote  a  letter  against  Jerusalem  to  Artaxerxes  the 
king  in  this  sort :  9.  Then  icrote  Rehum  the  chan- 
cellor, and  Shimshai  the  scribe,  and  the  rest  of  their 
companions;  the  Dinaites,  the  Apharsathchites, 
the  Tarpeliles,  the  Apharsites,  the  Archevites,  the 
Babylonians,  the  Susanchites,  the  Dehavites,  and 
the  Elamites,  10.  And  the  rest  of  the  nations 
whom  tiie  great  and  noble  Asnapper  brought 
over,  and  set  in  the  cities  of  Samaria,  and  the  rest 
that  are  on  this  side  the  river,  and  at  such  a  time. 
11.  This  is  the  copy  of  the  letter  that  they  sent 
unto  hitn,  even  unto  Artaxerxes  the  king;  Thy 
servants,  the  men  on  this  side  the  river,  and  at  such 
a  lime.  12.  Be  it  known  unto  the  king,  that  the 
Jews  which  came  up  from  thee  to  us  are  "come  unto 
Jerusalem,  building  tiie  rebellious  and  the  bad 
city,  and  have  set  up  the  walls  thereof,  and  joined 
the  foundations.  1.3.  Be  it  known  now  unto  the 
kmg,  that,  if  tliis  city  be  bnilded,  and  the  walls  set 
up  affaiii,  then  will  they  not  pay  toll,  tribute,  and 
custom,  and  so  thou  shall  endamage  the  revenue  of 
the  kings.  14.  Now  becau.se  we  have  maintenance 
from  the  king's  palace,  and  it  was  not  meet  for 
us  to  see  the  king's  dislionoiir,  therefore  have  we 


EZIIA,  IV.  The  Jews  misrepresented, 

sent  and  certified  the  king;     15.  That  search  may 


be  made  in  the  book  of  the  records  of  thy  fathers: 
so  shall  thon  find  in  the  book  of  the  records,  and 
know  that  this  city  is  a  rebellious  cily,  and  hurtful 
unto  kings  and  provinces,  and  that  they  have 
moved  sedition  within  the  same  of  old  time:  for 
which  cause  was  this  city  destroyed.  16.  We 
certify  the  king  that,  if  this  city  be  builded  again, 
and  the  walls  thereof  set  up,  by  this  means  thou 
shall  have  no  portion  on  this  side  the  river. 

Cyrus  steadfastly  adhered  to  the  Jews'  interest,  and  supported 
his  own  grant :  it  was  to  no  purpose  to  offer  any  thing  to  him  in 
prejudice  of  it,  what  he  did,  was  from  a  good  principle  of  the  fear 
of  God,  and  therefore  he  adhered  to  it ;  but  though  his  reign,  in 
all,  was  thirty  years,  yet,  after  the  conquest  of  Babylon,  and  his 
decree  for  the  release  of  the  Jews,  some  think  that  he  reigned  but 
three  years,  others  seven,  and  then  either  died,  or  gave  up  tha 
part  of  his  government,  in  which  his  successor  v/as  AhasueruSj 
(v.  6.)  called  also  Arlaxerxes,  (v.  7.)  supposed  to  be  the  same  that 
in  heathen  authors  is  called  Cambyses,  who  had  never  taken  that 
cognizance  of  the  despised  Jews,  as  to  concern  himself  for  them, 
nor  had  he  that  knowledge  of  the  God  of  Israel  that  his  pi-ede- 
cessor  had  ;  to  him  these  Samaritans  applied  themselves  bv  letter, 
for  an  order  to  stop  the  building  of  the  teni|)le  ;  and  they  did  it 
in  the  beginnina:  of  his  reign,  being  resolved  to  lose  no  lime,  when 
they  thought  thev  had  a  king  for  their  purpose.  See  how  watchful 
the  church's  enemies  are  to  take  the  first  opportunity  of  doing  it 
a  mischief;  let  not  its  friends  be  less  careful  to  do  it  a  kindness. 
Here  is, 

I.  The  general  purport  of  the  letter  which  they  sent  to  the  king, 
to  inform  him  of  this  matter.  It  is  called,  («.  6.)  an  accusation 
against  the  inhabitants  of  Judah  and  Jerusalem.  The  Devil  is 
the  accuser  of  the  brethren.  Rev.  12.  10.  And  he  carries  on  his 
malicious  designs  against  them,  not  only  accusing  them  himself 
before  our  God,  as  he  did  Job,  but  by  acting  as  a  lying  spirit  in 
the  mouths  of  his  instruments,  whom  he  employs  to  accuse  them 
before  magistrates  and  kings,  and  to  make  them  odious  to  the 
many,  and  obnoxious  to  the  mighty.  Marvel  not,  if  the  same 
arts  be  still  used  to  run  down  serious  godliness. 

II.  The  persons  concerned  in  writing  this  letter.  The  contrivers 
are  named,  (d.7.)  that  plotted  the  thing;  the  writers,  (».8.)  that 
put  it  into  form,  and  the  subscribers,  (v. 9.)  that  concurred  in  it, 
and  Joined  with  them  in  this  representation,  this  wiisrepresentation 
I  should  call  it.  Now  see  here,  1.  How  the  rulers  take  counsel 
together  against  the  Lord  and  his  temple,  with  their  companions: 
the  building  of  the  temple  would  do  them  no  harm,  yet  thev  appear 
against  it  with  the  utmost  concern  and  virulence,  perhaps  because 
the  prophets  of  the  God  of  Israel  had  foretold  the  famishing  and 
perishing  of  all  the  gods  of  the  heathen,  Zeph.  2.  11.  Jer.  10. 11. 
2.  How  the  people  concurred  with  them  in  imagining  this  vain 
thing.  They  followed  the  cry,  though  ignorant  of  the  merits  of 
the  cause  :  all  the  several  colonies  of  that  plantation,  (nine  are 
here  mentioned,)  who  had  their  denomination  from  the  cities  or 
countries  of  Assyria,  Chaldea,  Persia,  &c.  whence  they  came,  set 
their  hands,  by  their  representatives,  to  this  letter.  Perhaps 
they  were  incensed  against  these  returned  Jews,  because  many  of 
the  ten  tribes  were  among  them,  whose  estates  they  were  got  into 
the  possession  of,  and  of  whom  they  were  therefore  jealous,  lest 
they  should  attempt  the  recovery  of  them  hereafter. 

III.  A  copy  of  ihe  letter  itself,  which  Ezra  inserts  here  out  of 
the  records  of  the  kingdom  of  Persia,  into  which  it  had  been 
entered  ;  and  it  is  well  we  have  if,  that  we  may  see  whence  the 
like  methods,  still  taken  to  expose  good  people,  and  baffle  good 
designs,  are  copied. 

1.  They  represent  themselves  as  very  loyal  to  the  government, 
and  mightily  concerned  for  the  honour  and  interest  of  it ;  and 
would  have  it  thought  that  the  king  had  no  such  loving  faithful 


Before  Christ  521. 


EZRA,  IV. 


siihjeclsin  all  liis  tloiiiiiiions  as  they  were,  none  so  sensible  of  their 
oliligalions  to  him,  u.  14.  Jiccavse  we  arc  salted  with  the  salt  of  the 
palace,  so  it  is  in  the  margin;  "  Wc  have  oiir  salary  from  the 
cdiiit,  and  could  no  more  live  without  it,  than  flesh  could  be  |)re- 
served  without  salt ;"  or,  as  some  think,  their  pav  or  pension  was 
sent  them  in  salt ;  or,  "  Because  we  had  our  e<lucation  in  the  palace, 
and  were  brought  up  at  the  king's  table,"  as  we  find,  Dan. 1.5. 
These  were  thev  whom  he  intended  to  |>refer;  they  did  eat  tlieir 
portlnn  of  the  king's  meat.  Now,  in  consideration  of  this,  it  is 
not  met  t  for  vs  to  see  the  kinfs  dishonour;  and  therefore  they 
urge  him  to  stop  the  building  of  the  temple,  which  would  certainly 
be  Ihe  king's  dishonour  more  than  any  thing  else.  Note,  A  secret 
enmity  to  Christ,  and  his  gospel,  is  often  gilded  over  with  a  pre- 
tended affection  to  Caesar  and  liis  power.  The  Jews  hated  the 
Roman  government,  and  yet,  to  serve  a  turn,  could  cry,  lie  have 
no  king  hut  Ccesar.  Bui,  (to  allude  to  this,)  if  they  that  lived  upon 
the  crown  thought  themselves  bound  in  gratitude  thus  to  support 
Ihe  interest  of  it,  much  more  reason  have  we  thus  to  argue 
ourselves  into  a  pious  concern  for  God's  honour ;  we  have  our 
maintenance  from  the  God  of  heaven,  a^nd  are  sailed  with  his  salt, 
live  upon  his  bounty,  and  are  llie  care  of  his  providence  ;  and 
therefore  it  is  not  meet  for  vs  to  see  his  dishonour,  without  resent- 
ing it,  and  doing  what  we  can  to  |>revent  it. 

2.  Thev  represent  the  Jews  as  disloyal,  and  dangerous  to  the 
government;  that  Jerusalem  was  the  rebellions  and  had  cily, 
(c.  12.)  hurtful  to  kings  and  provinces,  r.  15.  See  how  Jerusalem, 
the  joy  of  the  whole  earth,  (Ps.  48.2.)  is  here  reproached  as  the 
scandal  of  the  whole  earth.  The  enemies  of  the  church  could  not 
do  the  bad  things  they  design  against  it,  if  they  did  not  first  give 
it  a  bad  name.  Jerusalem  had  been  a  loval  citv  to  its  rightful 
princes,  and  its  present  inhabitants  were  as  well  affected  to  the 
king  and  his  government,  as  any  of  his  provinces  whatsne\er. 
Daniel,  who  was  a  Jew,  had  lately  approved  himself  so  faithful  to 
his  prince,  that  his  worst  enemies  could  find  no  fault  in  his  manage- 
ment, Dan. 6. 4.  But  thus  was  Elijah  most  unjustlv  charged 
with  troubling  Israel,  the  apostles  with  turning  the  world  upside 
down,  and  Christ  himself  with  perverting  the  nation,  and  forhid- 
ding  to  give  trihute  to  Coesar ;  and  we  must  not  think  it  strange, 
if  the  same  eame  be  stilt  |)layed.     Now  here, 

(l.)The  historv  of  what  was  past  is  invidious  ;  that,  within  this 
city,  sedition  had  heen  moved  of  old  tijne,  and,  for  that  cause,  it 
was  destroyed,  v.  15.  It  cannot  be  denied  but  that  there  was  some 
colour  given  for  this  suggestion,  by  the  attempts  of  Jehoiakim  and 
Zedekiah  to  shake  off  Ihe  yoke  of  the  king  of  Babvlon,  which,  if 
they  had  kept  close  to  their  religion  and  Ihe  temple  they  were  now 
rebuilding,  they  had  never  rtime  under;  but  it  must  be  considered, 
[l.]Thal  thev  were  themselves,  and  their  ancestors,  sovereign 
princes,  and  their  efforts  to  recover  their  rights,  if  there  had  not 
been  in  them  the  violation  of  an  oath,  for  aught  I  know,  had  been 
justifiable,  and  successful  too,  had  they  taken  the  right  method, 
and  made  their  peace  wilh  God  first.  [2.]  Though  tiiese  Jews, 
and  their  princes,  had  been  guilty  of  rebellion,  yet  it  was  unjust 
therefore  to  fasten  this  as  an  indelible  brand  upon  this  city,  as  if 
that  must,  for  ever  after,  go  under  the  name  of  the  rebellious  and 
bad  city.  The  Jews,  in  their  captivity,  had  given  such  specimens 
of  good  behaviour,  as  were  sufficient,  wilh  any  reasonable  men,  to 
roll  away  that  one  reproach;  for  they  were  instructed  (and  we 
iave  reason  to  hope  that  they  observed  their  instructions)  to  seek 
the  peace  of  the  cities  where  they  were  captives,  and  pray  to  the 
Lord  for  it,  Jer.  29.  7.  It  was  therefore  very  unfair,  yet  not 
uncommon,  for  them  to  impute  the  iniquity  of  the  fathers  to  the 
children. 

('2.)  Their  information  concerning  what  they  were  now  doing 
was  grossly  false,  in  matter  of  fact.  Very  careful  they  are  to 
inform  the  king  that  they  had  set  up  the  walls  of  this  city,  nay, 
bad  finished  them,  so  it  is  in  the  margin,  and  joined  the  founda- 
tions, (v.  12.)  when  it  was  far  from  being  the  case.  They  had 
nnlv  begun  to  build  Ihe  temple,  which  Cyrus  commanded  them  to 
do,  but  as  for  the  walls,  there  was  nothing  done,  nor  designed, 
toward  Ihe  repair  of  Uiem,  as  appears  by  Ihe  condition  ihey  were 
vol..  II.  12 


The  Jews  misrepresented 


in,  many  years  after,  (Neh.  1.3.)  all  in  ruins.  What  shall  be  given, 
and  what  done,  to  these  false  tongues;  these  false  pens,  sharn 
arrows,  doubtless,  oftheniighty,  and  coals  of  juniper  >  l*s.  120. 3  4. 
If  Ihey  had  not  Im'cu  perfectly  lost  to  all  virtue  and  honour,  they 
would  not,  and  if  they  had  not  been  very  secure  ol  the  kind's 
countenance,  they  durst  not,  luive  written  Ihal  to  Ihe  kins  which 
all  their  neighbours  knew  to  be  a  notorious  lie.   Sec  I'rov.2!).  12. 

(3.)  Their  prognostics  of  the  consequences  were  altogether 
groundless  and  absurd.  They  are  very  confident,  and  wonid  have 
the  king  believe  it  upon  their  word,  Ihal,  if  this  city  be  built,  n©t 
only  the  Jews  would  pay  no  toll,  trilmte,  or  custom,  (v.  13.)  but 
(since  a  great  lie  is  as  soon  spoken  as  a  little  one)  that  Ihe  king 
would  have  no  portion  at  all  on  this  side  the  river,  (v.  16.)  that 
all  the  countries  on  this  side  Euphrates  would  instantly  revolt 
drawn  to  it  by  their  example;  and  if  the  prince  in  oossession 
should  connive  ai  this,  he  would  wrong,  not  only  himself,  but  his 
successors,  Thojt  shalt  endamage  the  revenue  of  the  kings.  .See 
how  every  line  in  lliis  letter  breathes  both  the  subtlety  and  malice 
of  tlie  old  serpent. 

17.  Tfien  sent  the  king  an  answer  unto  Rehum 
the  chancellor,  and  to  Shimshai  the  sciil)e,  and  to 
the  rest  of  their  companions  that  dwell  in  Samaria, 
and  tmto  the  rest  iieyond  the  river,  Peace,  and  at 
such  a  time.  18.  The  letter  wliich  ye  sent  unto 
US  hath  been  plainly  read  before  me.  19.  And 
I  commanded,  and  search  hath  been  made,  and 
it  is  found  tiiat  this  city  of  old  time  hath  made 
insurrection  against  kings,  and  that  rebellion  and 
sedition  have  been  made  tiierein.  20.  There  have 
been  mighty  kings  also  over  Jerusalem,  which  have 
rilled  over  all  cotintries  beyond  the  river;  and  toll, 
tribute,  and  custom,  was  paid  unto  them.  21.  Give 
ye  now  commandment  to  cause  these  men  to  cease, 
and  that  this  city  be  not  builded,  until  anothet 
commandment  shall  be  given  from  me.  22.  Take 
heed  now  that  ye  fail  not  to  do  this:  why  should 
damage  grow  to  the  hurt  of  the  kings?  23.  No\i 
when  tlie  copy  of  king  Artaxeixes'  letter  was  rea'l 
before  Rehum,  and  Shimshai  the  scribe,  and  theij 
companions,  tliey  went  up  in  haste  to  Jerusalem 
unto  the  Jews,  and  made  them  to  cease  by  force 
and  power.  24.  Then  ceased  tlie  work  of  the 
house  of  God  which  is  at  Jerusalem.  So  it  ceased 
unto  the  second  year  of  the  reign  of  Darius  king 
of  Persia. 

Here  we  have, 

I.  The  orders  which  the  king  of  Persia  gave,  in  answer  to  the 
information  sent  him  by  Ihe  Samaritans  against  Ihe  Jews.  He 
suffered  himself  to  be  imposed  upon  by  their  fraud  and  falsehood, 
took  no  care  to  examine  the  allegations  of  their  fietilion  concerning; 
that  which  the  Jews  were  now  doing,  hut  took  it  for  granted  that 
the  charge  was  true,  and  was  very  willing  to  gratify  them  with  an 
order  of  council  to  stay  proceedings. 

1.  He  consulted  the  records  concerning  Jerusalem,  and  found 
that  it  had  indeed  rebelled  against  the  king  of  Babylon,  and 
therefore  that  it  was,  as  they  called  it,  a  bad  city,  »).  19.  And 
withal,  that,  in  times  past,  kin<rs  had  reigned  there,  to  whom  all 
Ihe  countries  on  that  side  the  river  had  been  ti  iliutaries,  (e.  20.) 
and  Ihal  therefore  there  was  danger,  that,  if  ever  they  were  able, 
(which  they  were  never  likely  to  be,)  they  would  claim  them  again. 
Thus  he  says  as  they  said,   Ki'd  pretend-  '"  give  a  reason  lor  it 


Before  Christ  520. 


EZRA, 


fecc  the  liard  fate  of  princes,  who  must  see  and  hear  with  other 
nieii's  eyes  ami  ears,  and  give  judgment  upon  things  as  they  are 
represeiiled  to  them,  whicli  things  are  often  represented  falsely. 
TUcrcJ'ore  God's  jiKlginent  is  always  just,  because  he  sees  things 
as  I  iifv  are,  and  it  is  according  to  truth. 

2.  He  appointed  those  Samaritans  to  stop  the  hiiildblg  of  the 
city  iniinediately,  till  further  order  should  be  given  about  it, 
t).  21,'2'2.  Neither  they,  in  their  letter,  nor  he,  in  his  order,  make 
any  uieulion  of  the  temple,  and  tl  t-  liuildingof  tliat,  because  both 
they  and  he  knew  llial  (In-)  li^il  not  only  a  permission,  but  a 
couiniand,  from  Cyrus  to  rebuild  11., it,  which  even  these  Samaritans 
had  not  the  confidence  to  move  for  the  repeal  of;  they  spake 
only  of  the  city,  "  Let  not  that  be  built,"  that  is,  "  as  a  city  with 
walls  and  gates;  whatever  you  do,  prevent  that,  lest  damage grotv 
to  the  hurt  of  the  kings"  he  would  not  that  the  crown  should  lose 
by  his  wearing  it. 

II.  The  use  which  the  enemies  of  the  Jews  made  of  these  orders, 
so  fraudulently  obtained;  upon  the  receipt  of  them,  they  went  up 
in  haste  to  Jerusalem,  v. 23.  Their  feet  ran  to  evil,  Prov.  I.IG. 
TIiiv  were  impatient  till  the  builders  were  served  with  this  prohi- 
liitiiin,  wliicli  lliey  prodnced  as  their  warrant  to  make  them  cease 
I'll  jinve  and  power.  Aa  they  abused  the  king  in  obtaining  this 
Older  by  their  uiis-iuforuiations,  so  they  abused  him  in  the 
e\(culion  of  it:  for  the  order  was  only  to  prevent  the  walling  of 
llie  city;  but,  having  force  and  power  on  their  side,  they  construed 
it  as  relating  to  the  temple,  for  that  was  it  which  they  had  an  ill 
will  to,  and  which  they  only  wanted  some  colour  to  hinder  the 
building  of.  There  was  Indeed  a  general  clause  in  the  order,  to 
cansc  these  men  to  cease,  which  had  reference  to  their  complaint 
about  building  the  walls;  but  they  applied  it  to  the  building  of 
llie  temple.  See  what  need  we  have  to  pray,  not  only  for  kings, 
but  for  all  in  authority  under  them,  and  the  governors  se7it  by 
them,  because  the  quietness  and  peaceuhlcncss  of  our  lives,  in  all 
godliness  and  honesty,  depend  very  much  upon  the  integrity  and 
w  isdom  of  inferior  magistrates,  as  well  as  the  supreme. 

The  consequence  was,  that  the  work  of  the  hotise  of  God  ceased 
for  a  time,  through  the  power  and  insolence  of  its  enemies ;  and  so, 
thrcuigh  the  coldness  and  indifferency  of  its  friends,  it  stood  still 
till  the  second  year  of  Darius  Hyslaspses,  for  to  me  it  seems  clear  by 
the  thread  of  this  sacred  history,  tiiat  it  was  that  Darius,  u.24. 
Though  now  a  stop  was  put  to  it  by  the  violence  of  the  Samaritans, 
\et  that,  soon  after,  they  might  have  gone  on  by  connivance,  if 
(hey  had  had  a  due  affection  to  the  work,  appears  by  this,  that, 
before  they  had  that  express  warrant  from  the  king  for  doing  it, 
(eh.G.)  they  were  reproved  by  the  prophets  for  not  doing  it; 
ch.6.1.  compared  with  Hag.  1. 1,  &c.  If  they  had  taken  due 
care  to  inform  Caudiyses  of  the  truth  of  this  case,  perhaps  he  had 
recalled  his  order;  but,  for  aught  I  know,  some  of  the  builders 
were  almost  as  willing  it  should  cease  as  the  adversaries  them- 
selves were.  At  some  |)eriods,  the  church  has  suffered  more  by 
the  coldness  of  its  friends  than  by  the  heat  of  its  enemies;  but 
both  together  commonly  make  church  work  slow  work. 

CHAP.  V. 

Wf  Ifft  the  temple  work  at  tt  full  stop ;  but,  heiui^  GoiVs  icorjc,  it  shall  be  7'e- 
riied^and  liere  ive  hare  an  account  of  the  reviving  of  it.  It  v^as  hindered  by 
miti'ht  aud  p'ncer,  but  it  was  set  a-goiw^  a^iuin  by  tlie  Spirit  of  tlie  Lorit  of 
liosts.  Note  here  we  are  told  htiw  that  blessed  Spirit,  I.  ^Var^ned  its  cool- 
liearted  friends,  and  excited  them  to  build,  r.  1,2.  //.  Cooled  its  hot-headed 
enemies,  aud  byouv;ht  them  la  better  tempers;  for  though  they  secretly  distilced 
the  worli,  as  much  ff.s-  those  in  tite  forcfi'oinff  chapter,  yet,  1.  Theij  were  more 
mild  toward  the  liuilders,  U.S.  .5.  2.  TItey  weie  mire  fair  in  their  represen- 
tation of  the  matter  to  tlie  Icing,  wliich  here  we  liace  an  account  of,  tJ.G.  .17. 

l.^T^HEN  tlie  prophets,  Haggai  the  prophet, 
X  and  Zechariah  the  son  of  Iddo,  prophe.sied 
.inio  the  Jews  that  tfere  in  Judah  and  Jerusalem, 
ill  the  name  of  the  God  of  Israel,  evcji  unto  them. 
2.  Then  rose  up  Zernhbahel,  the  son  of  Sliealtiel, 
and  Jeshua  the  son  of  Jozadak,  and  began  to  build 


IV,  V.     The  Jews  encouraged  by  their  Prophets. 

the  house  of  God  which  in  at  Jerusalem :  and  with 
them  icere  the  prophets  of  God  helping  them. 

Some  reckon  that  the  building  of  the  temple  was  suspended  for 
only  nine  years;  I  am  willing  to  believe  that  fifteen  years  were  the 
utmost;  during  whicli  time  they  had  an  altar  and  a  tabernacle, 
which,  no  doubt,  they  made  use  of.  When  we  cannot  do  what 
we  would,  we  must  do  what  we  can,  in  the  service  of  God,  and  be 
sorry  we  can  do  no  better.  But  the  counsellors  that  were  hired  to 
hinder  the  work,  (c/i.4.5.)  told  them,  and  perhaps  with  a  pretence 
to  inspiration,  that  the  time  was  not  come  for  the  building  of  the 
temple.  Hag.  1.2.  They  might  urge  that  it  was  long  ere  the  time 
came  for  the  building  of  Solomon's  temple;  and  thus  the  people 
were  made  easy  in  their  own  ceiled  houses,  while  God's  house  lay 
waste.  Now  here  we  are  told  hpw  life  was  put  into  that  good  cause 
which  seemed  to  lie  dead, 

l.They  had  two  good  ministers,  who,  in  God's  name,  earnestly 
persuaded  them  to  ))ut  the  wheel  of  business  in  motion  again ; 
these  were  Haggai  and  Zechariah,  who  both  began  to  prophesy 
in  the  second  year  of  Darius,  as  appears.  Hag.  1. 1.  Zech.  1.  1. 
Observe,  (l.)The  temple  of  God  among  men  is  to  be  built  by 
prophecy,  not  by  secular  force,  (that  often  hinders  it,  but  seldom 
furthers  it,)  but  by  the  word  of  God;  as  the  weapons  of  our 
warfare,  so  the  instruments  of  our  building  are  not  carnal,  but 
spiritual,  and  they  are  the  ministers  of  the  gospel,  that  are  the 
master-builders.  (2.)  It  is  the  business  of  God's  prophets  to  stir 
up  God's  people  to  that  which  is  good,  and  to  help  them  in  it,  to 
strengthen  their  hands,  aud,  by  suitable  considerations  fetched 
from  the  word  of  God,  to  quicken  them  to  their  duty,  and  encourage 
them  in  it.  (3.)  It  is  a  sign  that  God  has  mercy  in  store  for  a  peo- 
ple, when  he  raises  up  prophets  among  them  to  be  their  helpers  in 
the  way  and  work  of  God,  their  guides,  overseers,  and  rulers. 

Furtlier  observe,  [1.]  To  whom  these  prophets  were  sent.  They 
prophesied  unto  the  Jeivs,  (for,  as  to  them  pertained  the  giving  of 
the  law,  so  also  the  gift  of  prophecy,  and  therefore  they  are  called 
the  children  of  the  prophets,  (Acts,  3.  25.)  because  they  were 
educated  under  their  tuition  and  instruction,)  even  unto  them, 
upon  them,  evea  upon  them,  so  it  is  in  the  original,  as  Ezckiel 
prophesied  upon  the  dry  bones,  that  they  might  live,  Ezek.07.4. 
They  prophesied  against  them,  so  Bishop  Patrick,  for  they  re- 
proved them  because  they  did  not  build  the  ten)ple.  The  word 
of  God,  if  it  be  lot  received  now  as  a  testimony  to  us,  will  be 
received  another  day  as  a  testimony  against  us,  and  will  judge  us. 
[2.]  Who  sent  them.  They  prophesied  in  the  name,  or,  as  some 
read  it,  iji  the  cause,  or,  for  the  sake,  of  the  God  of  Israel; 
they  spake  by  commission  from  lum,  and  argued  from  his 
authority  over  them,  his  interest  in  them,  and  the  concern  of  his 
glory  among  them. 

2.  They  had  two  good  magistrates,  who  were  forward  and  active 
in  this  work;  Zerubbabel  their  chief  prince,  and  Jeshua  theirchief 
priest,  t).  2.  They  that  are  in  places  ot  dignity  and  |)0wer  ought 
with  their  dignity  to  put  honour  upon,  and  w  ith  their  power  to  jjul 
life  into,  every  good  work:  thus  it  becomes  them  that  precede, 
and  them  that  preside,  with  an  exemplary  care  and  zeal,  to  fulfil 
all  righteousness,  and  to  go  before  in  a  good  work.  These  great 
men  thought  it  no  disparagement  to  them,  but  a  happiness,  to  be 
taught  and  prescribed  to  by  the  prophets  of  the  Lord;  and  were 
glad  of  their  help  in  reviving  this  good  work.  Read  the  first 
chapter  of  the  prophecy  of  Haggai  here,  (for  that  is  the  best 
comment  on  these  two  verses,)  and  see  what  great  things  God 
does  by  his  word,  which  he  magnifies  above  all  his  name,  and  by 
his  S|)irit  working  with  it. 

3.  At  the  same  time  came  to  them  Tatnai, 
goveinor  on  this  side  the  river,  and  Shetiiar-boznai, 
and  their  companions,  and  said  tltus  unto  them, 
Wlio  hatli  commanded  you  to  build  this  house,  and 
to  make  up  this  wall?  4.  Then  said  we  unto  them 
[after  this  manner,  What  are  the  names  of  the  men 


Before  Clirisl   j\9. 

lliat  m;ide  this  biiildiiic;  ? 


EZRA,  V. 

5.  But  the  eye  of  their 


The  Case  represented  to  Darius 


(iod  was  upon  the  ehlers  of  tlie  Jews,  that  they 
tduhl  not  cause  tlieni  to  cease,  till  the  matter  came 
lo  Darius:  and  then  they  returned  answer  hy  letter 
conceniing-  this  matter.  6.  The  copy  of  the  letter 
Ihat  Tatnai,' governor  on  this  side  the  river,  and 
Siietliar-bozuai,  and  his  companions  the  Aphar- 
sachiles,  wliicli  irere  on  lliis  side  the  river,  sent 
unto  Darius  the  king-:  7.  They  sent  a  letter  unto 
him,  wherein  was  written  thus:  Unto  Darius  the 
king',  all  peace.  8.  Be  it  known  unto  the  kiu"-, 
that  we  went  into  the  province  of  Judea,  to  tlie 
house  of  the  great  God,  whicli  is  builded  with 
great  stones,  and  timber  is  laid  in  the  walls,  and 
this  work  goetii  fast  on,  and  prospereth  in  their 
hands.  9.  Then  asked  we  those  elders,  cnid  said 
unto  them  thus,  Who  commanded  you  to  build 
this  house,  and  to  make  up  these  walls?  10.  We 
asked  their  names  also,  to  certify  thee,  that  we 
might  write  tiie  names  of  the  men  that  were  the 
chief  of  them.  11.  And  thus  they  retuiiied  us 
answer,  saying,  We  are  the  servants  of  the  God 
of  heaven  and  earth,  and  build  the  house  that  was 
builded  these  many  years  ago,  which  a  great  king 
of  Israel  builded  and  set  up.  12.  But  after  tliat 
our  fathers  had  provoked  the  God  of  heaven  unto 
wrath,  he  gave  them  into  the  hand  of  Nebuchad- 
nezzar the  king  of  Babylon,  the  Chaldean,  who 
destroyed  this  house,  and  carried  the  people  away 
into  Babylon.  13.  But  in  the  first  year  of  Cyrus 
the  king  of  Babylon,  t/ie  same  king  Cyrus  made  a 
decree  to  build  this  house  of  God.  14.  And  the 
vessels  also  of  gold  and  silver  of  the  house  of  God, 
which  Nebuchadnezzar  took  out  of  the  temple 
that  was  in  Jerusalem,  and  brought  them  into  the 
temple  of  Babylon,  those  did  Cyrus  the  king 
take  out  of  the  temple  of  Babylon,  and  they  were 
delivered  unto  one,  whose  name  was  Shesiibazzar, 
whom  he  had  made  governor;  15.  And  said  unto 
iiim,  Take  these  vessels,  go,  carry  tliem  into  the 
temple  that  is  in  Jerusalem,  and  let  the  house  of 
God  be  builded  in  his  place.  16.  Then  came  the 
same  Sheshbazzar,  and  laid  tiie  foundation  of  the 
house  of  God  which  is  in  Jerusalem:  and  since 
tiiat  time  even  until  now  hath  it  been  in  building, 
and  yet.  it  is  not  finished.  17.  Now  therefore,  if 
it  seem  good  to  the  king,  let  there  be  search  made 
in  tlie  king's  treasure-house,  which  is  there  at 
Bobylon,  whether  it  be  so,  that  a  decree  was 
made  of  Cyrus  the  king  to  build  this  house  of 
God  at  Jerusalem,  and  let  the  king  send  his 
j)leasure  to  us  concerning  this  matter. 

We  have  here, 

I.  The  cognizance  which  their  neighbours  soon  took  of  the 
reviving  of  this  good  worii  ;  a  jealous  eye,  it  seems,  they  had 
upon  them,  and  no  sooner  did  the  Spirit  of  God  stir  up  the  friends 
uf  the  temple  to  appear  for  it.  than  the  evil  spirit  stirred  up  its 


enemies  to  ap])ear  against  il.  While  the  people  built  and  ceiled 
their  own  houses,  their  enemies  gave  them  no  in<ile>tati(in, 
(IIag.1.4.)  though  the  lung's  order  was  to  ])iif  a  slop  to  the 
building  of  the  city,  r/i.4.'il.  Bui,  when  they  fell  to  work  again 
at  the  temple,  then  the  nlarui  is  taken,  and  all  heads  are  iit  work 
lo  hinder  it,  u.3, 4.  The  adversaries  are  here  named,  Talnai 
and  Shelhar-biiznai ;  the  governors  we  read  of,  (cA.  4.)  were,  it  is 
probable,  displaced  at  the  beginuing  of  this  reign,  as  is  usual ;  it 
is  the  policy  of  princes  often  lo  chiuge  iheir  deputies,  proconsuls, 
and  rulers  of  |)rovinces.  These,  lliougli  real  enemies  lo  the 
building  of  the  temple,  were  men  of  better  temper  than  llie  other, 
and  that  made  some  conscience  of  telling  Irulli;  if  all  men  have 
Ttot  faith,  ('2Thess.3.2.)  it  is  well  some  have,  and  a  sense  of 
honour.  The  church's  enemies  are  not  all  alike  wic  ked  and  un- 
reasonable. The  historian  begins  to  relate  what  passed  between 
the  builders  and  those  inquisitors,  (t.  3,4.)  but  breaks  oil  his 
account,  refeiring  himself  to  the  ensuing  copy  of  the  letter  ihev 
sent  to  the  king,  where  the  same  appears  more  fully,  and  at  large, 
which  he  began  to  abridge,  {v.  4.)  or  make  an  extract  out  of, 
though,  upon  second  thoughts,  he  inserted  the  whole. 

II.  The  care  which  the  Divine  Providence  took  of  this  good 
work,  V.  5.  The  eye  of  their  God  was  vpon  the  elilirs  of  the  Jews, 
who  were  active  in  the  work,  so  that  their  enemies  couUl  not  cause 
them  to  cease,  as  they  woidd  have  done,  till  the  matter  came  to 
Darius.  They  desired  they  would  only  cease,  till  tliey  had  in- 
structions from  the  king  about  it.  But  they  would  not  so  much 
as  yield  them  that,  for  the  eye  of  God  was  vpon  them,  even  their 
God.  And,  1.  That  baffled  their  enemies,  infatuated  and  enfeebled 
them,  and  protected  the  builders  from  their  malicious  designs. 
While  we  are  employed  in  God's  work,  we  are  taken  under  his 
special  protection;  his  eye  is  upon  us  for  good,  se>en  eyes  upon 
one  stone  in  his  temple:  seeZech.3.9. — 4.10.  2.  That  (piick- 
ened  them  ;  the  elders  of  the  Jews  saw  the  eye  of  God  vpon  litem, 
to  observe  what  they  did,  and  own  them  in  what  they  did  well, 
and  then  tliey  had  courage  enough  to  face  their  enemies,  and  ti> 
go  on  vigorouslv  with  their  work,  notivilhstanding  all  the  opposition 
they  met  with.  Our  eye  upon  God,  obseriing  his  eye  upon  us, 
will  keep  us  to  our  duty,  and  encourage  us  in  il,  when  the  diffi- 
culties are  ever  so  discouraging. 

III.  The  account  they  sent  to  the  king  of  this  matter;  in  which 
we  may  observe, 

1.  How  fully  the  elders  of  the  Jews  gave  the  Samaritans  an 
account  of  their  proceedings.  Tliey,  finding  them  both  busy  and 
prosperous,  that  all  hands  were  at  work  to  run  up  this  building, 
and  that  it  went  fast  on,  put  these  questions  to  them:  "  By  what 
authority  do  you  these  things,  and  who  gave  you  Ihat  authority  '. 
Who  set  you  lo  work?  Have  you  lliat  which  will  bear  you  out?" 
To  this  they  answered,  that  thev  had  sufficient  warrant  to  do  what 
they  did;  for,  (1.)  "We  are,  the  servants  of  the  God  of  heaven 
and  earth:  the  God  we  worshij)  is  not  a  local  deity,  and  therefore 
we  cannot  be  charged  with  making  a  faction,  or  setting  up  a  sect, 
in  building  this  temple  to  his  honour;  but  we  pay  our  homage  to 
a  God  on  whom  the  whole  creation  depends,  and  therefore  ought 
to  be  protected  and  assisted  by  all,  and  hindered  by  none."  It  is 
the  wisdom,  as  well  as  duty,  of  kings,  to  countenance  the  servants 
of  the  God  of  heaven.  (2.)  "We  have  a  prescription  to  this 
house  ;  it  was  built,  for  the  honour  of  our  God,  by  Solomon,  many 
ages  ago.  It  is  no  novel  invention  of  our  own  ;  we  are  but  raising 
the  fonndations  of  many  generations,"  Isa.5.8, 12.  (3.)  "It  was 
to  punish  us  for  our  sins  that  we  were,  for  a  time,  put  out  of  the 
possession  of  this  house ;  not  because  the  gods  of  the  nations  had 
prevailed  against  our  God,  but  because  we  had  provoked  him, 
(w.l2.)  for  which  he  delivered  us  and  our  temple  into  the  hands 
of  the  king  of  Babylon,  but  never  intended  thereby  to  put  a  final 
period  to  our  religion.  We  were  only  suspended  for  a  time,  not 
deprived  for  ever."  (4.)  "We  have  the  royal  decree  of  Cyrus  to 
justify  us,  and  bear  us  out,  in  what  we  do.  He  not  only  permitted 
and  allowed  us,  but  charged  and  commanded  us,  to  build  this 
house,  (u.l3.)  and  to  build  it  in  its  place,  (r.  15.)  the  same  place 
where  it  had  stood  before."  He  ordered  this,  not  only  in  com- 
passion to  the  Jews,  but  m  veneration  of  iheir  God,  saying,  lie  is 


Before  Christ  519. 


EZRA,  V,  VI. 


The  favourable  Decree  of  Daiius. 


the  God.  He  also  delivered  the  vessels  of  the  temple  to  one  whom 
he  intrusted  to  see  iheiii  restored  to  their  ancient  place  and  use, 
w.  14.  And  they  had  these  to  shew,  in  confirmation  of  what  they 
alleged.  (5.)  "The  building  was  begun,  according  to  this  order, 
as  soon  as  ever  we  were  returned,  so  that  we  have  not  forfeited 
the  benefit  of  the  order,  for  want  of  pursuing  it  in  lime;  still  it 
has  been  in  building,  but,  because  we  have  met  with  opposition, 
it  is  not  finished."  But  observe,  they  mention  not  the  falsehood 
and  malice  of  the  former  govertiors,  nor  make  any  complaint  of 
that,  though  they  hrul  oaii'io  cm  .iii;li;  to  teach  us  not  to  render 
bitterness  for  bitterness,  iim  tl  i-  imst  just  reproach  for  that  which 
is  most  unjust,  but  to  think  il  (  iiuuj|,h  if  we  can  obtain  fair  treat- 
ment for  the  future,  without  an  invidious  repetition  of  former 
injuries,  u.  16.  This  is  the  account  they  give  of  their  proceedings; 
not  asking  what  authority  they  had  to  examine  them,  or  upbraiding 
them  with  their  idolatry,  and  superstitions,  and  medley  religion. 
Let  us  learn  hence,  with  meekness  and  fear,  to  give  a  reason  of 
the  hope  that  is  in  us,  (1  Pet.  3. 15.)  rightly  to  understand,  and 
then  readily  to  declare,  what  we  do  in  God's  service,  and  why  we 
do  it. 

2.  How  fairly  the  Samaritans  represented  this  to  the  king. 
(l.)They  call  the  temple  at  Jerusalem,  the  house  nf  the  great  God; 
(u.  8.)  for,  though  the  Samaritans,  as  it  should  seem,  had  yet 
gods  many,  and  lords  many,  they  owned  the  God  of  Israel  to  be 
the  great  God,  that  is  above  all  gods;  "It  is  the  house  of  the 
great  God,  and  therefore  we  dare  not  oppose  the  building  of  it, 
without  orders  from  thee."  (2.)  They  tell  him  tridy  what  was 
done,  not  as  their  predecessors  did,  that  they  were  fortifying  the 
city,  as  if  they  intended  war,  but  only  rearing  the  temple,  as 
those  that  intended  worship,  v.Q.  (3.)  They  fully  represent  their 
plea,  tell  him  what  they  had  to  say  for  themselves,  and  arc  willing 
that  the  cause  should  be  set  in  a  true  light.  Lastly,  They  leave 
it  to  the  king  to  consult  the  records,  whether  Cyrus  had  indeed 
made  such  a  decree,  and  then  to  give  directions  as  he  should 
think  fit,  )•.  17.  We  have  R'O.son  to  think,  that,  if  Arlaxerxes,  in 
Uk'  fv>renoing  chapter,  had  had  the  jews'  t"-L!*e  as  fairly  represented 
to  him  as  it  was  here  to  Darius,  he  would  not  have  orrtprerj  O.'.C 
Work  to  be  hindered.  God's  people  could  not  be  persecuted,  if 
Jliey  were  not  belied  ;  could  not  be  baited,  if  they  were  not  dressed 
up  in  bears'  skins.  Let  but  the  cause  of  God  and  truth  be  fairly 
stated,  and  fairly  heard,  and  it  will  keep  its  ground. 


CHAP.  VI. 

How  snlenmhi  Ike  foinidation  of  llic  temple  vas  Itihl.  ice  read,  cli.  3.  How 
slowly  the  buHdms  u-ent  on,  and  ivitli  how  muck  difficulty,  u-e  found,  ch.4. 
and  5.  But,  how  ginriously  ike  lop-stone  was,  at  Icngtk,  bvougkt  forth  u-ith 
shoutings,  ice  find  in  this  chapter:  and  even  we,  at  tkis  distance  of  time, 
when  ue  read  of  it,  may  cry,  Grace,  grace  to  it.  As  for  God,  his  work  is 
perfect ;  it  may  be  slow  work,  but  it  wilt  be  sure  work.  ]Ve  hare  here, 
I.  A  recital  of  the  decree  of  Cyrus,  for  the  building-  of  the  temple,  r.  ]  .  .5. 
//.  The  enforcing  of  that  decree,  by  a  new  order  from  Darius,  for  the  per- 
fecting; of  that  work,  r.  0 . .  12.     ///.  The  finishing:  of  it  thereupon,  r.  13 .  .  15. 

IV.  The   solemn  dedication  of  it,   when   it  was  huilt,  r.  1G..18.     And   the 
handselling   of    it   (as   I  may  say)   with   the  celebration   of    the    passotcr, 

V.  19.  .22.     And  now  we  may  say,  thai,  in  Judak  and  Jerusalem,  things  went 
well,  vei-y  well. 

I-T^HEN  Darius  tlie  kinjx  made  a  decree,  and 
X  searcli  was  made  in  tlie  house  of  the  rolls, 
where  the  treasures  were  laid  up  in  Babylon. 
2.  And  there  was  found  at  Achmetha,  in  the 
palace  that  is  in  the  province  of  the  Medes,  a  roll, 
and  therein  7vas  a  record  thus  written:  3.  In  the 
first  year  of  Cyrus  the  kin^r,  the  same  Cyrus  the 
king  made  a  decree  coticeniing  the  house  of  God 
at  Jerusalem,  Let  the  house  be  builded,  the  place 
where  they  offered  sacrifice.s,  and  let  the  founda- 


tions thereof  be  strongly  laid ;  the  height  thereof 
threescore  cubits,  mid  the  breadth  thereof  three- 
score cubits;  4.  WitJt  three  rows  of  great  stones, 
and  a  row  of  new  timber:  and  let  the  expence.s 
be  given  out  of  the  king's  house:  5.  And  also 
let  the  golden  and  silver  vessels  of  the  house  of 
God,  which  Nebuchadnezzar  took  forth  out  of 
the  temple  which  is  at  Jerusalem,  and  brought 
unto  Babylon,  be  restored,  and  brought  again 
unto  the  temple  which  is  at  Jerusalem,  everif  one 
to  his  place,  and  place  tliem  in  the  house  of  God. 
6.  Now  therefore,  Tatnai,  governor  beyond  tiie 
river,  Shethar-boznai,  and  your  companions  the 
Apharsachites,  which  are  beyond  the  river,  be  ye 
far  from  thence:  7.  Let  the  work  of  this  house 
of  God  alone;  let  the  governor  of  the  Jews  and 
the  elders  of  the  Jews  build  tliis  house  of  God  in 
his  place.  8.  Moreover  I  make  a  decree  wliat 
ye  shall  do  to  the  elders  of  these  Jews  for  the 
building  of  this  house  of  God  :  that  of  the  king's 
goods,  even  of  the  tribute  beyond  the  river,  forth- 
with expences  be  given  unto  these  men,  that  they 
be  not  hindered.  9.  And  that  which  they  have 
need  of,  both  young  bullocks,  and  rams,  and  lambs, 
for  the  burnt-offerings  of  the  God  of  heaven, 
wheat,  salt,  wine,  and  oil,  according  to  the  ap- 
pointment of  the  priests  which  are  at  Jerusalem, 
let  it  be  given  them  day  by  day  without  fail: 
10.  That  they  may  offer  sacrifices  of  sweet  savours 
unto  the  God  of  heaven,  and  pray  for  the  life  of 
the  kinc^,  and  of  his  sons.  11.  Also  I  have  made 
a  decree,  that  wliosoever  shall  alter  this  word, 
let  timber  be  pulled  down  from  his  house,  and 
being  set  up,  let  him  be  hanged  thereon;  and  let 
his  house  be  made  a  dunghill  for  this.  12.  And 
the  God  that  hath  caused  his  name  to  dwell  there 
destroy  all  kings  and  people,  that  shall  put  to 
their  hand  to  alter  and  to  destroy  this  house  of 
God  which  is  at  Jeru.salem.  I  Darius  have  made 
a  decree;  let  it  be  done  with  speed. 

We  have  here, 

I.  The  decree  of  Cyrus,  for  the  building  of  the  temple,  repeated. 
To  this  the  Samaritans  referred  themselves,  because  the  Jews 
pleaded  it,  and  perhaps  hoped  it  would  not  be  found,  and  then 
their  plea  would  be  over-ruled,  and  a  stop  put  to  their  work. 
Search  was  ordered  to  be  made  for  it  among  the  records,  for,  it 
seems,  the  tribes  had  not  taken  care  to  provide  themselves  with 
an  authentic  copy  of  it,  which  might  have  stood  them  in  good 
stead,  but  they  must  appeal  to  the  original.  It  was  looked  for  in 
Babylon,  (v.  1.)  where  Cyrus  was  when  he  signed  it.  But,  when 
it  was  not  found  there,  Darius  did  not  make  that  a  pretence  to 
conclude  that  therefore  there  was  no  such  decree,  and  thereupon 
to  give  judgment  against  the  Jews;  but,  it  is  probable,  having 
himself  lieard  that  such  a  decree  was  certainly  made,  he  ordered  the 
rolls  in  other  places  to  be  searched,  and,  at  length,  it  was  found 
at  Achmetha,  in  the  province  of  the  Medes,  v.  2.  Perhaps  some, 
that  durst  not  destroy  it,  yet  hid  it  there,  out  of  ill-will  to  the  Jews, 
that  they  might  lose  the  benefit  of  if.  But  Providence  so  orderert, 
that  it  came  to  light;  and  it  is  here  inserted,  D.3..5.  1.  Here 
is  a  warrant  for  the  building  of  the  tem])le.  Let  tlie  house  of  God 


liefore  Clu'ist  516. 


E/IIA,  VI. 


TIiL*  favourable  Decree  of  Darius. 


at  Jerusalem,  yea,  let  that  house,  be  builJed;  so  it  may  be  read,  ] 
witliiu  such  and  such  dinjciisioiis,  and  with  such  and  such  niiite- 
rials.  2.  A  warrant  for  llie  taking  of  the  cxpeuces  of  the  liuildintj 
out  of  tlie  king's  revenue,  r.  4.  We  do  not  find  tliat  they  liad 
received  what  was  here  ordered  them,  the  face  of  things  at  court 
being  soon  changed.  3.  A  warrant  for  the  restoring  of  the  vessels 
and  utensils  of  the  temple,  which  Nebuchadnezzar  had  taken 
away,  (i'.  5.)  with  an  order  that  the  priests,  the  Lord's  ministers, 
should  return  them  each  to  their  place  in  the  house  of  God. 

II.  The  confirmation  of  it  by  a  decree  of  Darius,  grounded  upon 
it,  and  in  pursuance  of  it.      By  which, 

1.  He  forbids  his  officers  to  do  any  thing  in  opposition  to  the 
building  of  the  temple.  The  manner  of  expression  intimates  that  he 
knew  they  had  a  mind  to  hinder  it;  Be  ye  far  from  thence;  (v.d.) 
Lit  the  work  of  this  house  of  God  alone,  t).  7.  Thus  was  the 
uralh  of  the  enemy  made  to  praise  God,  and  the  remainder 
thereof  did  he  restrain. 

2.  He  orders  them,  out  of  his  own  revenue,  to  assist  the  builders 
v\illi  money.  ( 1.)  For  carrying  on  the  building,  t).8.  Herein  he 
pursues  the  example  of  Cyrus,  t). 4.  (2.)  For  maintaining  the 
sacrifices  there,  when  it  was  built,  u.  9.  He  orders  that  they 
should  be  supplied  with  every  thing  they  wanted,  both  for  burnt- 
offerings  and  meat-offerings.  He  was  content  it  should  be  a  rent- 
charge  upon  his  revenue,  and  orders  it  to  be  paid  every  day,  and 
this  without  fail,  that  they  may  offer  sacrifices,  and  prayers  with 
them,  (for  the  patriarchs,  when  they  offered  sacrifices,  called  on 
the  name  of  the  Lord,  so  did  Samuel,  Elijah,  and  others,)  for  the 
life,  that  is,  the  happiness  and  prosperity,  of  the  king  and  his 
sons,  V.  10.  See  here  how  he  gives  honour,  [  1.]  To  Israel's  God, 
whom  he  calls  once  and  again  the  God  of  heaven.  [2.]  To  his 
ministers,  in  ordering  his  commissioners  to  give  out  supplies  for 
the  temple  service,  at  the  appointment  of  the  priests;  they  that 
thought  to  have  controuled  them,  now  must  be,  in  this  matter,  at 
their  command.  It  was  a  new  thing  for  God's  priests  to  have 
such  an  interest  in  the  public  monev.  [3.]  To  prayer.  That  they 
may  pray  for  the  life  of  the  king.  He  knew  they  were  a  praying 
people,  and  had  heard  that  God  was  nigh  to  them  in  all  that  which 
they  called  upon  him  for.  He  was  sensible  he  needed  their  prayers, 
and  might  receive  benefit  by  them ;  and  was  therefore  kind  to 
them,  that  he  might  have  an  interest  in  tlieir  prayers.  It  is  the 
duty  of  '^od's  people  to  pray  for  those  that  are  in  authority  over 
them,  not  only  for  the  good  and  gentle,  but  also  for  the  froward ; 
but  they  are  particularly  bound,  in  gratitude,  to  pray  for  their 
protectors  and  benefactors ;  and  it  is  the  wisdom  of  princes  to 
desire  their  prayers,  and  to  engage  them.  Let  not  the  greatest 
princes  despise  the  prayers  of  the  meanest  saints;  it  is  desirable 
to  have  them  for  us,  and  dreadful  to  have  them  against  us. 

3.  He  enforces  his  decree  with  a  penallv;  (u.  11.)  "Let  none 
vither  oppose  the  work  and  service  of  the  temple,  or  withhold  the 
supports  granted  to  it  by  the  crown,  upon  pain  of  death.  If  any 
alter  this  decree,  let  him  be"  (hanged  before  his  oun  door,  as  we 
say)  "  hanged  upon  a  beam  of  his  own  house,  and,  as  an  execrable 
man,  let  his  house  he  made  a  dunghill." 

4.  He  entails  a  divine  curse  ui)on  all  those  kings  and  people  that 
should  ever  have  any  hand  in  the  destruction  of  this  house,  v.  12. 
What  he  could  not  do  himself  for  the  protection  of  the  temple, 
lie  desires  that  God,  to  whom  vengeance  belongs,  would  do. 
This  bespeaks  him  zealous  in  the  cause;  and  though  this  temple 
was,  at  length,  most  justly  destroyed  by  the  righteous  hand  of 
God,  yet  perhaps  the  Romans,  who  were  the  instruments  of  that 
destruction,  felt  the  effects  of  this  curse,  for  that  empire  sensibly 
declined  ever  after. 

Now  from  all  this  we  learn,  (1.)  That  the  heart  of  kings  is  in 
tl:e  hand  of  God,  and  he  turns  it  which  way  soever  he  pleases; 
what  they  are,  he  makes  them  to  be,  for  he  is  Kiyig  of  kings. 
(2.)  That  when  God's  time  is  come  for  the  accomplishing  of  his 
gracious  purposes  concerning  his  church,  he  will  raise  up  instru- 
ments to  do  it,  from  whom  such  good  service  was  not  expected. 
TAe  earth  sometimes  helpeth  the  woman,  (Rev.  12. 16.)  and  those 
are  made  use  of,  for  the  defence  of  religion,  that  have  little  religion 


themselves.  (3.)  That  what  is  intended  for  the  prejudice  of  the 
church,  has  often,  by  the  over-ruling  providence  of  God,  been 
made  serviceable  to  it,  I'liilip.  1.12.  The  enemies  of  the  Jews, 
in  appealing  to  Darius,  hoped  to  get  an  order  to  suppress  them, 
but,  instead  of  that,  they  got  an  order  tosup|)ly  them.  Thus  out 
of  the  eater  comes  foi  th  meat.  The  apocryphal  Esdras,  (or  Ezra,) 
book  I.  ch.  3.  and  4.  gives  another  account  of  this  decree  in  favou* 
of  the  Jews,  that  Darius  had  vowed,  that,  if  ever  he  came  to  the 
kingdom,  he  would  build  the  temple  at  Jerusalem,  and  that  Zerub- 
babel,  who  was  one  of  his  attendants,  (whereas  it  is  plain  here, 
that  he  was  now  at  Jerusalem,)  for  making  an  ingenious  discourse 
before  him,  on  that  subject,  (Great  is  the  truth,  and  ivill  prevail,) 
was  bid  to  ask  what  recompence  he  would,  and  asked  only  for 
this  order,  in  pursuance  of  the  king's  vow. 

1.3.  Then  Tatiiai,  governor  on  this  side  the  river, 
Shetliar-boznai,  and  their  companions,  accordina; 
to  that  whicli  Darius  the  king  had  sent,  so  they  did 
speedily.  14.  And  the  elders  of  the  Jews  bnilded, 
and  they  prospered  through  the  prophesying  of 
Haggai  the  proi)het  and  Zecliaiiah  the  son  of 
Iddo;  and  they  builded,  and  finished  it,  according 
to  the  commandtnent  of  the  God  of  Israel,  and 
according  to  the  commandment  of  Cyrus,  and 
Darius,  and  Artaxerxes  king  of  Persia.  15.  And 
this  house  was  finished  on  the  third  day  of  the 
month  Adar,  which  was  in  the  sixth  year  of  the 
reign  of  Darius  tlie  king.  16.  And  the  children  of 
Israel,  t!ie  priests,  and  the  Levites,  and  the  rest  of 
the  children  of  the  captivity,  kept  the  dedication 
of  this  house  of  God  wit!)  joy,  17.  And  offered 
at  the  dedication  of  tliis  house  of  God  an  hundred 
bullocks,  two  Imndred  rams,  four  hundred  lambs; 
and  for  a  sin-offering  for  all  Israel,  twelve  he-goats, 
according  to  the  number  of  the  tribes  of  Israel. 
18.  And  they  set  the  priests  in  their  divisions, 
and  the  Levites  in  their  courses,  for  the  service 
of  God,  which  is  at  Jerusalem;  as  it  is  written  in 
tlie  book  of  Moses.  19.  And  the  children  of  the 
captivity  kept  the  passover  upon  the  fourteenth 
cimj  of  the  first  month.  20.  For  the  priests  and 
the  Levites  were  purified  together,  all  of  them 
tvere  pure,  and  killed  the  passover  for  all  the 
children  of  the  captivity,  and  for  their  brethren  the 
priests,  and  for  themselves.  21.  And  the  children 
of  Israel,  which  were  come  again  out  of  captivity, 
and  all  such  as  had  separated  themselves  unto 
them  from  the  filthiness  of  the  heathen  of  the  land, 
to  seek  the  Lord  God  of  Israel,  did  eat,  22.  And 
kept  the  feast  of  unleavened  bread  seven  days  with 
joy:  for  the  Lord  had  made  them  joyful,  and 
turned  the  heart  of  the  king  of  Assyria  unto  them, 
to  strengthen  their  hands  in  the  work  of  the  house 
of  God,  the  God  of  Israel. 

Here  we  have, 

l.The  Jews'  enemies  made  their  friends.  When  they  received 
this  order  from  the  king,  they  came  with  as  much  haste  to  encou- 
rage and  assist  the  work,  as  their  predecessors  had  to  put  a  stop 
to  it,  cA.4.23.  What  the  king  ordered,  they  did,  and,  because 
the^  would  not  be  thought  to  do  it  with  reluctancy,  they  did  it 


lori 


;  Chiisl  51G. 


spncdilij,   ('.13.    Tlie  kinsi's  moderation  made  tiicm,   contrary  to 
their  iiwii  iiuliiiatioii,  njuclerate  too. 

II.  The  liiiililiiio-  of  llie  temple  carried  on,  and  finished,  in  a 
little  time,  u.  14,15.  'Sow  ihe  elders  of  tite  Jews  budded  with 
cheerfulness.  For  aniihl  I  know,  the  elders  themselves  lal)oured  at 
it  with  their  own  hands;  and,  if  they  did,  it  was  no  disparag;ement 
to  their  elderslii|),  hut  an  encouragement  to  the  other  workmen. 
1.  Thev  found  themselves  bound  to  it  hy  the  commandment  nj  the 
God  nf  Israel,  who  had  given  them  power,  that  they  might  use  it 
in  his  service.  2.  They  found  themselves  shamed  into  it  by  the 
commandment  of  the  heathen  kings,  Cyrus  formerly,  Darius 
now,  and  Artaxerxes  some  time  after.  Can  the  elders  of  the 
Jews  be  remiss  in  this  good  work,  when  these  foreign  princes 
appear  so  warm  in  it?  Shall  native  Israelites  grudge  their  pains 
and  care  about  this  building,  when  strangers  grudge  not  to  be  at 
the  expence  of  it?  3.  They  found  themselves  encouraged  in  it 
by  the  prophesying  of  Haggai  and  Zechariah,  who,  it  is  likely, 
represented  to  .them  (as  Bishop  Patrick  suggests)  the  wonderful 
goodness  of  God  in  inclining  the  heart  of  the  king  of  Persia  to 
favour  them  thus.  And  now  the  work  went  on  so  prosperously, 
that,  in  four  years'  lime,  it  was  brouglit  to  ))erfcction.  As  for 
God,  his  work  is  perfect.  The  gospel  church,  that  spiritual 
temple,  is  long  in  the  building,  but  it  will  be  finished  at  last, 
V'hen  the  mystical  body  is  completed.  Every  believer  is  a  living 
temple,  Innlding  up  himself  in  his  tnost  holy  faith;  much  opposi- 
tion is  given  to  this  work  by  Satan  and  our  own  corruptions;  we 
trifle,  and  proceed  in  it  with  many  stops  and  pauses;  but  he 
that  has  begun  the  good  work  will  see  it  performed,  and  will 
bring  forth  judgment  nnto  victory.  Spirits  of  just  men  will  be 
made  perfect. 

III.  The  dedication  of  the  temple.  When  it  was  built,  being 
designed  onlv  for  sacred  uses,  now  they  shewed  hy  an  example  how 
it  should  be  used,  which  (says  Bishop  Patrick)  is  the  proper  sense 
of  the  word  dedicate.  Thev  entered  upon  it  with  solemnity,  and, 
probably,  with  a  public  declaration  of  the  separating  of  it  from 
common  uses,  and  the  surrender  of  it  to  the  honour  of  God,  to  be 
employed  in  his  worship.  1.  The  |)ersons  employed  in  this  service 
were  not  only  the  priests  and  Levites,  who  officiated,  but  the 
children  of  Israel,  some  of  each  of  the  twelve  tribes,  though 
Judah  and  Benjamin  were  the  chief,  and  the  rest  of  the  children 
of  the  captivity  or  transportation;  which  intimates  that  there  were 
many  beside  the  children  of  Israel,  of  other  nations,  who  trans- 
ported themselves  with  them,  and  became  proselytes  to  their 
religion  ;  unless  we  read  it,  even  the  remnant  of  the  children  of 
the  captivity,  and  then,  we  mav  suppose,  notice  is  hsJCby  taken  of 
their  mean  and  afflicted  condition,  because  the  consideration  of 
'hat  helped  to  make  them  devout  and  serious  in  this  and  other 
leligious  exercises.  A  sad  change!  The  children  of  Israel  are 
become  children  of  the  captivity,  and  there  appears  but  a  remnant 
of  Ihcm,  according  to  that  prediction,  (Isa.  7. 3.)  Shear-jashub, 
The  remnant  shall  return.  The  sacrifices  that  were  offered  upon 
this  occasion,  were,  bullocks,  rams,  and  lambs,  (u.  17.)  for  burnt- 
offerings  and  peace-offerings;  not  to  be  compared,  in  number, 
with  what  had  been  offered  at  the  dedication  of  Solomon's  temple, 
but,  being  according  to  their  jiresent  ability,  it  was  accepted,  for, 
after  a  great  trial  of  affliction,  the  abundance  of  their  joy ,  and  their 
deep  poverty,  abounded  to  the  riches  of  their  liberality,  2  Cor.  8.  2. 
These  hundreds  were  more  to  them  than  Solomon's  thousands 
were  to  him.  But,  beside  these,  they  offered  twelve  he-goats  for 
.sin-offerings,  one  for  every  tribe,  to  make  atonement  for  their 
sins,  which  they  looked  upon  as  necessary,  in  order  to  the  accept- 
ance of  their  services.  Thus,  by  getting  iniquity  taken  away,  they 
would  free  themselves  from  that  which  had  been  the  sting  of  their 
late  troubles,  and  which,  if  not  removed,  wouJd  be  a  worm  at  the 
root  of  their  present  comforts.  3.  This  service  was  performed 
with  joy  ;  they  were  all  glad  to  see  the  temple  built,  and  the 
concerns  of  it  in  so  good  a  posture.  Let  us  learn  to  welcome 
'joly  ordinances  with  joy,  and  attend  on  them  wilh  ))leasure;  let 
as  serve  the  Lord  with  gladness.  Whatever  we  dedicate  to  God,  let 
't  be  done  wilh  joy,  that  he  will  please  to  accept  of  it.         When 


EZRA,  V!,  VII,      The  Completion  of  the  second  Temple. 


Ihey  dedicated  the  house,  they  settled  the  household ;  small 
comfort  could  they  have  in  the  temple,  without  the  temple  service, 
and  tlierefore  they  set  the  priests  in  their  divisions,  and  the 
Levites  in  their  courses,  v. 1.8.  Having  set  up  the  worship  of  God 
in  this  dedication,  they  took  care  to  keep  it  up,  and  made  the 
book  of  3Ioses  their  rule,  to  which  they  had  an  eye  in  this 
establishment.  Though  the  temple  service  could  not  now  be 
performed  with  so  much  pomp  and  plenty  as  formerly,  because  of 
their  poverty,  yet,  perhaps,  it  was  performed  with  as  much  purity, 
and  close  adherence  to  the  divine  institution,  as  ever,  which  was 
the  true  glory  of  it.     No  beauty  like  the  beauty  of  holiness. 

IV.  The  celebration  of  the  passover  in  the  newly- erected  temple. 
Now  that  they  were  newly  delivered  out  of  their  bondage  in 
Babylon,  it  was  seasonable  to  commemorate  their  deliverance 
out  of  their  bondage  in  Egypt.  Fresh  mercies  should  put  us  in 
mind  of  former  mercies.  We  may  suppose  that  they  had  kept  the 
passover,  after  a  .sort,  every  year  since  their  return,  for  they  had 
an  altar  and  a  tabernacle.  IJut  they  were  liable  to  frequent  dis- 
turbances from  their  enemies,  were  straitened  for  room,  and  had 
not  conveniencies  about  them,  so  that  they  could  not  do  it  with 
due  solemnity  till  the  temple  was  built;  and  now  they  made  a 
joyful  festival  of  it,  it  falling  out  in  the  next  month  after  the 
temple  was  finished  and  dedicated,  i'.  19. 

Notice  is  here  taken,  1.  Of  the  purity  of  the  priests  and  Levites 
that  killed  the  passover,  v. 20.  In  Hezekiah's  time,  they  were 
many  of  them  under  blame  for  not  purifying  themselves.  But  now 
it  is  observed,  to  their  praise,  that  they  were  purified  together,  a* 
one  wan,  so  the  word  is;  they  were  unanimous  both  in  their 
resolutions,  and  in  their  endeavours,  to  make  and  keep  themselves 
ceremonially  clean  for  this  solemnity;  they  joined  together  in 
their  preparations,  that  thev  might  help  one  another,  so  that  all  of 
them  were  pure,  to  a  man.  The  purity  of  ministers  adds  much  ttf 
the  beauty  of  their  ministration  :  so  does  their  unity.  2.  Of  the 
proselytes,  that  communicated  with  them  in  this  ordinance.  All 
such  as  had  separated  themselves  unto  them,  had  left  their  country 
and  the  superstitions  of  it,  and  cast  in  their  lot  with  the  Israel  of 
God,  and  had  turned  from  the  filthiness  of  the  heathen  of  the  land, 
both  their  idolatries  and  their  in]moralities,  to  seek  the  Lord  God 
o/Zijac/ as  their  God,  did  eat  the  passover.  See  how  the  pro- 
selytes, the  converts,  are  described;  they  separate  themselves  from 
the  filthiness  of  sin,  and  fellowship  with  sinners,  join  themselves 
to  the  Israel  of  God,  in  conformity  and  communion,  and  set 
themselves  to  seek  the  God  of  Israel;  and  those  that  do  so  in 
sincerity,  though  strangers  and  foreigners,  are  welcome  to  eat  of 
the  gospel-feast,  as  fellow-citizens  with  the  saints,  and  of  the 
household  of  God.  3.  Of  the  great  pleasure  and  satisfaction 
wherewith  they  kept  the  feast  of  unleavened  bread,  v.2'2.  The 
Lord  had  made  them  joy  ful,  had  given  them  both  cause  to  rejoice, 
and  hearts  to  rejoice.  It  was  now  about  twenty  years  since  the 
foundation  of  this  temple  was  laid,  and  we  may  suppose  the  old 
men,  that  then  wept  at  the  remembrance  of  the  first  temple,  were 
most  of  them  dead  by  this  time,  so  that  now  there  were  no  tears 
mingled  with  their  joys.  Those  that  are,  upon  good  grounds, 
joyful,  have  therefore  reason  to  be  thankful,  because  it  is  God  that 
makes  them  to  rejoice.  He  is  the  Fountain  whence  all  the  streams 
of  our  joy  flow.  God  has  promised,  to  all  those  who  take  hold  of 
his  covenant,  that  he  will  make  them  joyful  in  his  house  of  prayer. 
The  particular  occasion  they  had  for  joy  at  this  time,  was,  that 
God  had  turned  the  heart  of  the  emperor  to  them,  to  strengthen 
their  hands.  If  those  that  have  been,  or,  we  feared,  would  have 
been,  against  us,  prove  to  be  for  us,  we  may  rejoice  in  it  as  a  token 
for  good,  that  our  ways  please  ike  Lord,  (Prov.  16. 7.)  and  he  must 
have  the  glory  of  it. 

CHAP.  VII. 

Ezra's  precious  name  saluted  us,  at  first,  in  the  title  of  the  book,  but  in  tlie 
liistory  we  have  not  met  iiilh  it,  fill  this  chapter  introduces  Itim  into  pvblie 
oci'ion  in  another  reign,  that  of  Artaxerxes,  Ziri:bbabel  and  Je.sliua  ue 
tpM  suppose,  by  this  time,  to  be  e:rotrn  old,  ifjint  fione  off;  7inr  do  ue  hear 
any  more   of  Haggai    and    Zechariah;  Ihey    hun'  jipished    their  teslimoni. 


Before  Christ  457. 


EZRA,  VII. 


Ezra's  Arrival  at  Jerusakav*. 


WhiU  shiiU  become  of  the  cause  of  God  mid  Imtel,  u'hen  tliese  useful  inslru- 
mcnts  are  laid  aside?  Trust  Gad,  trho  hiis  the  residue  nf  the  Sjiirit,  to  raise  up 
others  in  their  room.  Ezra  here,  and  Ncliciiiiuh  iti  the  next  book,  areas 
serviceable  iu  their  days,  as  llwse  were  in  their's.  Here  is,  I.  An  account,  in 
f^eucj-at,  of  Ezra  himself,  and  of  his  expedition  to  ,Jerasalem  for  the  public 
liood,  V.  1 .  .10.  //.  A  copy  of  the  commission  which  ArtuTcrxes  gave  him, 
r.  11 .  .20.  ///.  His  thrtnl^fulness  to  God  for  it,  v.  27,  28.  The  next  chapter 
trill  give  us  a  more  particular  narrut'ive  of  his  associates,  his  journey,  and  his 
arrival  at  Jerusalem. 

l."|^rOW  after  liiese  tilings,  in  the  reign  of 
X^  Artaxer.xes  king  of  Persia,  Ezra  the  son 
of  Seraiah,  the  son  of  Azariah,  the  son  of  Hilkiah, 
2.  The  son  Siiallum,  the  son  of  Zadok,  the  son  of 
Ahitub,  3.  The  son  of  Amariah,  the  son  of  Azariah, 
the  son  of  Meraioth,  4.  The  son  of  Zerahiali,  the 
son  of  Uzzi,  tlie  son  of  Bukki,  5.  The  son  of 
Abishiia,  the  son  of  Piiinehas,  the  son  of  Eleazar, 
the  son  of  Aaron  the  chief  priest:  6.  This  Ezra 
went  up  from  Babylon;  and  he  was  a  ready  scribe 
in  tiie  law  of  Moses,  which  the  Lord  God  of 
Israel  had  given:  and  tiie  king  granted  him  all  his 
request,  according  to  the  hand  of  tiie  Lord  his 
God  upon  him.  7.  And  there  went  up  sovie  of  the 
children  of  Israel,  and  of  tiie  priests,  and  tiie 
Levites,  and  the  singers,  and  tiie  porters,  and  the 
Netliinims,  unto  Jerusalem,  in  the  seventh  year  of 
Artaxerxes  the  king.  8.  And  he  came  to  Jerusalem 
iu  thefiftli  mont!),  which  teas  in  tlie  seventh  year  of 
the  king.  9.  For  upon  the  first  claj/  of  the  first 
month  began  he  to  go  up  from  Babylon,  aud  on  tiie 
first  r/<7// of  the  fifth  mouth  came  he  to  Jerusalem, 
according.'  to  the  good  hand  of  his  God  upon  him. 
10.  For  Ezra  had  prepared  his  heart  to  seek  the 
law  of  the  Lord,  and  to  do  it,  and  to  teach  in 
Israel  statutes  aud  judgments. 

Here  is, 

I,  Ezra's  pedigree.  He  was  one  of  the  sons  of  Aaron,  a  priest ; 
him  God  chose  to  be  an  instrument  of  good  to  Israel,  that  he  might 
pnt  honour  upon  the  priesthood,  the  glory  of  which  had  been 
much  echpsed  l)y  the  captivity.  He  is  said  to  l)e  the  snn  of  Seraiah, 
that  Seraiah,  as  is  supposed,  whom  the  king  of  Bal)ylon  put  to 
death,  when  he  sacited  Jerusalem,  2  Kings,  25. 18,  21.  If  we 
lake  the  shortest  computation,  it  was  seventy-five  years  since 
Saraiah  died;  many  reckon  it  much  longer,  and,  because  they 
suj)pose  Ezra  called  out,  in  the  prime  of  his  time,  to  public  service, 
do  therefore  think  that  .Seraiah  was  not  his  immediate  parent,  but 
his  grandfather,  or  great-grandfather;  but  that  he  was  the  first 
eminent  person  that  occused  in  his  genealogy  upvvard,  which  is 
carried  up  here  as  high  as  Aaron,  yet  leaving  out  many,  for 
brevity-sake,  which  may  be  sujiplied  from  1  Chron.6.4,  &c.  He 
was  a  younger  brother,  or  his  father  was  Jozadak,  the  father  of 
Jeshua,  so  that  he  was  not  high  priest,  but  nearly  allied  to  the 
high  priest. 

II.  His  character;  though  of  the  younger  house,  his  personal 
qualifications  made  him  very  eminent. 

1.  He  was  a  man  of  great  learning.  A  scribe,  a  ready  scribe  in 
the  law  of  Mnscs,  r.  6.  He  was  very  much  conversant  with  the 
8cri|)turcs,  especially  the  writings  of  Moses,  had  the  words  ready, 
and  was  well  acquainted  with  the  sense  and  meaning  of  them.  It 
IS  to  he  feare«*  that  learning  ran  low  among  the  Jews  in  Babylon  ; 
but  Ezra  wp  instrumental  to  revive  it.  The  Jews  say  that  he 
collected  and  ollated  all  the  copies  of  the  law  he  could  find  out,  and 
pubiislipd  a)    eccnrate  edition  of  it,  with  all  the  proj)hetical  books, 


llistcrical  and  poetical,  (hat  were  given  by  divine  inspiration,  and 
so  made  up  the  canon  of  l!ic  Old  'IVstanuMit,  wiili  the  addition 
of  the  prophecies  and  histories  of  his  own  lime;  if  he  was  raised 
up  of  God,  and  qualified  and  inclined  to  do  this,  all  genirations 
have  reason  to  call  him  hlrssed,  and  to  bless  Goii  for  him.  God 
sent  to  the  Jews  prophets  and  scribes,  Matlli.  2:j.  34.  Ezra  went 
under  the  latter  denomination ;  now  that  prophecy  was  about  to 
cease,  it  was  time  to  promote  scripture-knowledge,  pursuant  to  the 
counsel  of  God,  by  the  last  of  the  prophets,  Mai. 4. 4.  Remember 
the  law  of  Mnses.  Gospel-ministers  are  called  scrilies  instructed 
to  the  kingdom  of  heaven,  (Matth.  1.3.52.)  New-Testament  scribes. 
It  was  pity  that  such  a  worthy  name  as  this  should  be  worn  as  it 
was,  in  thf;  degenerate  ages  of  the  Jewish  church,  by  nieu  who  were 
professed  enemies  to  Christ  and  his  gospel,  (IVoe  unto  ynu,  Scribci 
and  Pharisees,)  who  were  learned  in  the  letter  of  the  lav\',  but 
stransers  to  the  spirit  of  it. 

2.  He  was  a  man  o'f  great  piety  and  holy  zeal,  t>.  10.  He  had 
prepared  his  heart  to  seek  tlie  law  of  the  Lord,  &c.  (  l.)That  which 
he  chose  for  his  study,  was  the  law  of  the  Lord.  The  Chaldeans, 
among  whom  he  was  born  and  bred,  were  famed  for  literature, 
especially  the  study  of  the  stars,  to  which,  being  a  studious  man, 
we  may  suppose  that  Ezra  was  tempted  to  apply  himself;  but  he 
got  over  the  temptation,  the  law  of  his  God  was  more  to  him  than 
til  the  writi?igs  of  their  magicians  and  astrologers,  which  he  knew 
enough  of  with  good  reason  to  (!es;>ise  them.  (2.)  He  souijht  the 
law  of  the  Lord,  that  is,  he  made  it  his  business  to  inquire  into  it; 
searched  the  scriptures,  and  sought  the  knowledge  of  (jod,  and 
his  mind  and  will,  in  the  scriptures,  which  is  to  be  found  there,  but 
not  without  seeking.  (3.)  He  made  conscience  of  doing  according 
to  it;  he  set  it  l)efore  him  as  his  rule,  formed  his  sentiments  and 
temper  by  it,  and  managed  himself  in  his  whole  conversation 
according  to  it.  This  use  we  must  make  of  our  knowledge  of  (he 
scriptures;  for  happy  are  we,  if  we  do  what  we  know  of  the  will 
of  God.  (4.)  He  set  himself  to  teach  Israel  the  statutes  and 
judgments  of  that  law.  What  he  knew,  he  was  willing  to  com- 
municate for  the  good  of  others;  for  the  ministration  of  the  Spirit 
is  r/iven  to  every  man  to  profit  withal.  But  observe  the  method; 
he  first  learned,  and  then  taught;  sought  the  law  of  the  Lord, 
and  so  laid  up  a  good  treasure,  and  then  instructed  others,  and 
laid  out  what  he  had  laid  up.  He  also  first  did,  and  then  taught, 
practised  the  commandments  himself,  and  then  directed  others  in 
the  practice  of  them;  thus  his  example  confirmed  his  iloctiine. 
(5.)  He  prenared  his  heart  to  do  all  this;  or,  he  fixed  his  heart. 
He  took  panis  ii,  his  studies,  and  thoroughly  furnished  himself  for 
what  he  designed,  and  then  put  on  resolution  to  proceed  aud 
persevere  in  them,  and  thus  he  became  a  ready  scribe.  Moses  in 
Egvpt,  Ezra  in  Babvlon,  and  both  in  captivity,  were  wonderfully 
fitted  for  eminent  services  to  the  church. 

III.  His  ex|)edition  to  Jerusalem,  for  the  good  of  his  country. 
He  went  tip  from  Babylon,  {v. 6.)  and,  in  four  months'  time,  came 
to  Jerusalem,  v. 8.  It  was  strange  that  such  a  man  as  he  staid  so 
long  in  Babylon,  after  his  brethren  were  gone  up;  but  God  sent 
him  not  thither,  till  he  had  work  for  him  to  do  there;  and  none 
went,  \mH\\o%e  whose  spirits  God  raised  to  go  up.  Some  think 
that  this  Artaxerxes  was  the  same  with  that  Darius  whose  decree 
we  had,  (ch.G.)  and  that  Ezra  came  the  very  year  after  the  temple 
was  finished;  that  was  the  sixth  year,  this  the  seventh,  n.  8.  So 
Dr.  Lightfoot.  My  worthy  and  learned  friend,  lately  deceased, 
Mr.Tallents,  in  his  chronological  tables,  places  it  about  fifty-seven 
years  after  tlie  finishing  of  the  temple;  otliers  further  on.  I  have 
only  to  observe,  1.  How  kind  the  king  was  to  him  ;  he  granted  him 
all  his  request,  whatever  he  desired,  to  put  him  into  a  capacity  to 
serve  his  country.  2.  How  kind  his  people  were  to  him;  when  he 
went,  many  more  went  with  hiu),  because  they  desired  not  to  stay 
in  Babylon  when  he  was  gone  thence,  and  because  they  would 
venture  to  dwell  in  Jerusalem  when  he  was  gone  Ihillicr.  3.  How 
kind  his  God  was  to  him;  he  obtained  this  favour  from  his  kmg 
and  country,  by  the  good  hand  of  the  Lord  that  was  upon  him, 
u.G,».  Note,  JEvery  creature  is  that  to  us  that  God  makes  it  to  be, 
and  from  him  our  jiidgmenl  proceeds.     .As  we  must  sec  I'ne  ci  f iits 


Ceforc  Chiist  457. 

that  s/iall  occur,  in  ihe  hand  of  God,  so  we  must  see  the  hand  of 
God  in  Ihe  events  that  do  occur,  and  acknowledge  him  with 
thankfulness,  when  we  have  reason  to  oall  it  his  good  hand. 


11.  Now  this  is  the  copy  of  the  letter  tliat  the 
kin,<?  Artaxerxes  gave  unto  Ezra  the  priest,  the 
scribe,  eveti  a  scribe  of  the  words  of  the  command- 
ments of  the  Lord,  and  of  his  statutes  to  Israel. 
12.  Artaxerxes,  king  of  kings.  Unto  Ezra  tlie 
priest,  a  scribe  of  the  law  of  the  God  of  heaven, 
perfect  peace,  and  at  such  a  time.  13.  I  make  a 
decree,  that  all  they  of  the  people  of  Israel,  and  of 
his  priests  and  Levites,  in  my  realm,  which  are 
minded  of  their  own  free  will  to  go  up  to  Jerusalem, 
go  with  thee.  14.  Forasmuch  as  thou  art  sent  of 
the  king,  aiul  of  his  seven  counsellors,  to  inquire 
concerning  Judah  and  Jerusalem,  according  to 
the    law    of   thy   God    which    is    in    thine    hand ; 

15.  And  to  carry  the  silver  and  gold,  which  tlie 
king  and  his  counsellors  have  freely  offered  unto 
the  God  of  Israel,  whose  habitation  is  iu  Jerusalem, 

16.  And  all  the  silver  and  gold  that  thou  canst  find 
in  all  tlie  province  of  Babylon,  with  the  free-will 
offering  of  the  people,  and  of  the  priests,  offering 
willingly  for  the  house  of  their  God  which  is  in 
Jerusalem:  17.  Tliat  thou  mayest  buy  speedily 
witii  this  money  bullocks,  rams,  lambs,  with  their 
meat-offerings  and  their  drink-offerings,  and  offer 
them  upon  the  altar  of  the  house  of  your  God 
which  is  in  Jerusalem.  18.  And  whatsoever  shall 
seem  good  to  thee,  and  to  thy  brethren,  to  do  with 
the  rest  of  the  silver  and  gold,  that  do  after  the  will 
of  your  God.  19.  The  vessels  also  that  are  given 
thee  for  the  service  of  the  house  of  thy  God,  t/iose 
deliver  thou  before  the  God  of  Jerusalem.  20.  And 
whatsoever  more  shall  be  needful  for  the  house 
of  thy  God,  which  thou  shalt  have  occasion  to 
bestow,  bestow  it  out  of  the  king's  treasure-house. 
21.  And  1,  even  I  Artaxerxes  Ihe  king,  do  make  a 
decree  to  all  the  treasurers  which  are  beyond  the 
river,  that  whatsoever  Ezra  the  priest,  tlie  scribe  of 
the  law  of  the  God  of  heaven,  sliall  require  of  you, 
it  be  done  speedily,  •22.  Unto  an  hundred  talents 
of  silver,  and  to  an  liundred  measures  of  wheat,  and 
lo  an  hundred  baths  of  wine,  and  to  an  hundred 
baths  of  oil,  and  salt  without  prescribing /<o?<;  much. 

23.  Whatsoever  is  commanded  by  the  God  of 
heaven,  let  it  be  diligently  done  for  the  house 
of  the  God  of  heaven:  for  why  should  there  be 
wrath  against  the  realm  of  the  king  and  his  sons? 

24.  Also  we  certify  you,  that  touching  any  of  the 
priests  and  Levites,  singers,  porters,  Nethinims,  or 
mim'sters  of  this  house  of  God,  it  shall  not  be 
bwful  to  impose  toll,  tribute,  or  custom,  upon  them. 

25.  And  thou,  Ezra,  after  the  wisdom  of  thy  God, 
that  is  in  thine  hand,  set  magistrates  and  judges, 


EZRA,  VII.  The  Decree  or  Artaxerxes. 

which  may  judge  all  the  people  that  are  beyond  tha 
river,  all  such  as  know  the  laws  of  thy  God;  and 
teach  ye  them  that  know  them  not.  26.  And  who- 
soever will  not  do  the  law  of  thy  God,  and  the  law 
of  tlie  king,  let  judgment  be  executed  speedily  upon 
liim,  wlietlier  it  be  unto  death,  or  to  banishment, 
or  to  confiscation  of  goods,  or  to  imprisonment. 


We  have  here  the  commission  which  the  Persian  emperor  granted 
to  Ezra,  giving  liini  authority  to  act  for  the  good  of  the  Jews; 
and  it  is  very  ample  and  full,  and  beyond  what  could  have  been 
expected.  The  commission  runs,  we  suppose,  in  the  usual  form. 
Artaxerxes,  kbir/  of  kings;  that  is  too  high  a  title  for  any  mortal 
man  to  assume;  he  was  indeed  king  of  some  kings,  but  to  speak 
as  if  he  were  king  of  all  kings,  is  to  usurp  his  prerogative  who 
hath  all  patter  hoth  in  heaven  and  in  earth.  He  sends  greeting 
to  his  trusty  and  well-beloved  Ezra,  whom  he  calls  a  scribe  of  the 
law  of  the  God  of  heaven,  (v.  12.)  a  title  which  (it  seems  by  this) 
Ezra  valued  hiuiself  bv,  and  desired  no  other,  no  not  when  he 
was  ad\anced  to  the  proconsular  dignitv.  He  reckoned  it  more 
his  honiHir  to  be  a  scribe  (f  God's  law,  than  to  be  a  peeror  prince 
of  the  empire.     Let  us  observe  the  articles  of  this  commission; 

I.  He  giMs  Ezra  leave  to  go  up  to  Jerusalem,  and  as  many  of 
his  countrymen  as  pleased  to  go  up  with  him,  u.  13.  He  and  the} 
were  capti\es,  and  therefore  they  would  not  quit  his  dominions 
without  his  royal  license. 

II.  He  gives  him  authority  to  inquire  into  the  affairs  of  Judah 
and  Jerusalem,  v. 14.  The  rule  of  his  inquiry  was  to  be  the  laio 
of  his  God,  uhich  was  in  his  hand;  Whether  the  Jews,  in  their 
religion,  had,  and  did,  according  to  that  law?  whether  the  temple 
was  built,  the  priesthood  settled,  and  the  sacrifices  offered,  con- 
formably to  the  divine  appointment?  If,  upon  inquiry,  he  found 
any  thing  amiss,  he  must  see  to  get  it  amended,  and,  like  Titus  in 
Crete,  must  sc<  in  order  the  things  that  were  tvanting,  T\l. 1.0. 
Thus  is  God's  law  magnified  and  made  honourable,  and  thus  are 
the  Jews  restored  to  their  ancient  privilege  of  governing  themselves 
by  that  law,  and  are  no  longer  under  the  statutes  that  were  not 
good,  the  statutes  of  their  oppressors,  Ezek.20.25. 

III.  He  intrusts  him  with  the  money  that  was  freely  given  by 
the  king  himself  and  his  counsellors,  and  collected  among  his 
subjects,  for  the  service  of  the  house  of  God,  ti.  15, 16.  Let  this 
he  taken  notice  of,  1.  To  the  honour  of  God,  as  the  one  onlv  living 
and  true  God  ;  for  even  those  that  worshipped  other  gods  were 
so  convinced  of  the  sovereignty  of  the  God  of  Israel,  that  they 
were  willing  to  hicur  expences,  in  order  to  recommend  themselves 
to  his  favour.  See  Ps.  45. 12. — 68.29.  2.  To  the  praise  of  this 
heathen  king;  that  he  honoured  the  God  of  Israel,  though  his 
worshippers  were  a  despicable  handful  of  poor  men,  that  were  nol 
able  to  bear  the  charges  of  their  own  religion,  and  were  now  liii 
vassals;  and  that  though  he  was  not  wrought  upon  to  quit  hij 
own  superstitions,  yet  he  protected  and  encouraged  the  Jews  in 
their  religion,  and  did  not  only  say,  lie  ye  warmed,  and  be  ye  filled, 
but  gave  them  such  things  as  they  needed.  3.  To  the  reproach  of 
the  memory  of  the  wicked  kings  of  Judah  ;  they  that  had  been 
trained  up  in  Ihe  knowledge  and  worship  of  the  God  of  Israel,  and 
had  his  law  and  his  prophets  often,  plundered  and  impoverished 
the  temple ;  but  here  a  heathen  prince  euriches  it.  Thus,  afterward, 
the  gospel  was  rejected  by  the  Jews,  but  welcomed  by  the  Gentiles. 
See  Rom.  11.11.  Through  their  fall  salvation  is  come  to  the 
Gentiles,  Acts,  13.46. 

Ezra  is  intrusted,  (1.)  To  receive  this  money,  and  to  carry  it  to 
Jerusalem ;  for  he  was  a  man  of  known  integrity,  whom  they 
could  confide  in,  that  he  would  not  convert  to  his  own  use  the 
least  part  of  that  wliich  was  given  to  the  public.  We  find  St.  Paul 
going  to  Jerusalem  upon  such  an  errand,  to  bring  alms  to  his  nation, 
and  offerings.  Acts,  24. 17.  (  2.)  To  lay  out  this  money  in  the  best 
manner;  in  sacrifices  to  be  offered  upon  the  altar  of  God,  (i'.  17.) 
and  in  whatever  else  he  or  his  brethren  thought  fit,  (u.  18.)  with  thia 


Before  Ciirist  457. 


i:ZRA,   VIT,  VIII. 


Tiie  Decree  of  Artaxerxe*. 


liinitalion  oifly,  lliat  it  be  after  ihc  ivill  of  tjniir  God,  whicli  ihev 
IMTi'.  heller  ac(inainte(l  willi  than  lie  was.  Let  the  will  of  our  God 
lie  always  our  rule  in  our  cxpences,  and  particularly  in  what  we 
fciv  out  for  his  service.  God's  work  must  always  he  done  accord- 
tna;  to  his  will.  Beside  nioney,  he  had  vessels  also  given  him  for 
t/ie  service  of  the  temple,  v. 19.  Cyrus  restored  what  of  right 
belonged  to  the  temple  ;  but  these  were  given  over  and  above :  thus 
it  receivelk  its  own  withiisurif ;  these  he  must  deliver  before  the 
God  of  Jerusalem,  as  intended  for  his  honour,  there  where  he  had 
put  his  name. 

IV.  He  draws  him  a  bill,  or  warrant  rather,  upon  the  treasurers 
en  that  side  thi  river,  requiring  iheni  to  furnish  him  with  what  he 
had  occasion  for,  out  of  the  king's  revenues,  and  place  it  to  Ihe  king's 
account,  c.  20..2'2.  This  was  considerately  done;  for  Ezra, 
being  yet  to  inquire  into  the  state  of  things,  knew  not  what  he  should 
have  occasion  for,  and  was  modest  in  bis  demands;  it  was  also 
kindly  done,  and  evidenced  a  very  great  affection  to  the  temple, 
»nd  a  great  confidence  in  Eira.  It  is  tlie  interest  of  princes 
(nd  great  men  to  use  their  wealth  and  power  for  the  support  and 
encouragement  of  religion.  What  else  are  great  revenues  good 
for,  but  that  they  enable  men  to  do  much  good  of  this  kind,  if  they 
have  but  hearts  to  do  it? 

V.  He  charges  him  that  nothing  should  be  wanting,  that  was 
requisite  to  be  done  in  or  about  the  temple,  for  the  honour  of  the 
God  of  Israel.  Observe,  in  this  charge,  (v.Ti.)  1.  How  honourably 
lie  speaks  of  God ;  he  bad  called  him  before  the  God  ofJerw^alem, 
but  here,  lest  it  should  be  thought  that  he  looked  upon  him  as  a 
local  deity,  he  calls  him  twice,  with  great  veneration,  the  God  of 
heaven.  2.  How  strictly  he  eves  the  word  and  law  of  God,  which, 
it  is  likely,  he  had  read  and  admired  ;  "  Whatsoever  is  commanded 
by  your  God,"  (whose  institutions,  though  he  wrote  himself  King 
of  kings,  he  would  not  presume,  in  the  least  iota  or  tittle,  to  alter 
or  add  too,)  "  let  it  be  done,  let  it  be  diligently  done,  with  care  and 
speed."  And,  3.  How  solicitously  he  deprecates  the  wrath  of  God  ; 
Why  should  thare  be  wratk  against  the  realm?  The  neglect  and 
contempt  of  religion  bring  the  judgments  of  God  upon  kings  and 
kingdoms;  and  the  likeliest  expedient  to  turn  away  his  wrath, 
when  it  is  ready  to  break  out  against  a  people,  is,  to  support  and 
encourage  religion.  Would  we  secure  our  peace  and  prosperity  ? 
Let  us  t?ke  care  that  the  cause  of  God  be  not  starved. 

VI.  He  discharges  all  the  ministers  of  the  temple  from  paying 
taxes  to  the  government ;  from  the  greatest  of  the  priests  to  the 
least  of  the  Nelbiniuis,  it  shall  not  be  lawful  for  the  king's  officers 
to  impose  that  toll,  tribute,  or  custom,  upon  them,  which  the  rest 
of  the  king's  subjects  paid,  i'.2  4.  This  put  a  great  honour  upon 
them,  as  free  denizens  of  the  empire,  and  would  gain  them  respect 
as  favourites  of  the  crown;  and  it  gives  them  liberty  to  attend  their 
ministry  with  more  cheerfulness  and  freedom.  We  suppose  it  was 
only  what  they  needed  for  themselves,  and  their  families,  and  the 
maintenance  of  their  ministry,  that  was  hereby  allowed  to  come  to 
them  custom-free  :  if  any  of  them  should  take  occasion,  from  this 
privilege,  to  meddle  in  trade  and  merchandise,  they  justly  lost  the 
jjcnefit  of  it. 

VII.  He  impovvers  Ezra  to  nominate  and  appoint  judges  and 
fltagistrates  for  ill  the  Jews  on  that  side  the  river,  i>.25, 26.  It 
oas  a  great  f  tvour  to  the  Jews,  to  have  such  nobles  of  themselves, 
ind  es|>ec'.ally  to  have  them  of  Ezra's  nomination.  1.  All  that 
Vnew  the  lau-s  of  Ezra's  God,  that  is,  all  that  professed  the  Jewish 
religion,  were  to  be  under  the  jurisdiction  of  these  judges,  which 
intimates  that  they  were  exempted  from  the  jurisdiction  of  the 
teathen  magistrates.  2.  These  .judges  were  allowed,  and  encou- 
ffiged,  to  make  proselytes;  Let  them  teach  the  laivsof  Godto  those 
that  do  not  know  them.  Though  he  would  not  turn  Jew  himself, 
fie  csred  not  how  many  of  his  subjects  did.  3.  They  are  autho- 
rized to  enforce  the  judgments  they  gave,  and  the  orders  they  made, 
conformable  to  the  law  of  God,  (which  was  hereby  made  the  law 
of  the  king,)  with  severe  penalties — imprisonment,  banishment, 
faie,  or  death,  according  as  their  law  directed.  They  are  not 
tilowed  to  make  new  laws,  but  must  see  the  laws  of  God  duly 
executed  ;  and  therefore  they  are  intrusted  with  the  sword,  that  they 

woL.  II.  43 


may  be  a  terror  to  evil  doers.  What  could  Jehoshaphat,  or  Hexe. 
kiali,  or  David  himself,  as  king,  have  done  more  for  Ihe  honour  cJl 
God,  and  the  furtherance  of  religion? 

27.  Blessed  be  the  Lord  God  of  our  fathers, 
which  hath  put  suc/i  a  t/iin<r  as  this  in  tlie  king's 
heart,  to  beautify  the  house  of  the  Lord  which  is 
in  Jerusalem  :  28.  And  hath  extended  mercy  unto 
me  before  the  king,  and  his  counsellors,  and  before 
all  the  king's  mighty  princes.  And  I  was  strength- 
ened as  the  hand  of  the  Lord  my  God  teas  upon 
me,  and  I  gathered  together  out  of  Israel  chief  men 
to  go  up  wilh  me. 

Ezra  cannot  proceed  in  his  story,  without  inserting  this  thankful 
acknowledgment  of  the  goodness  of  God  to  him  and  his  people, 
in  this  matter.  As  soon  as  he  has  concluded  the  king's  commission, 
instead  of  subjoining,  God  save  the  king,  (though  that  had  been 
proper  enough,)  he  adds.  Blessed  be  the  Lord;  for  we  must,  in 
every  thing,  give  thanks,  and,  whatever  occurrences  please  us,  w«» 
must  own  God's  hand  in  them,  and  praise  his  name.  Two  things 
Ezra  blessed  God  for, 

1.  For  his  commission.  We  suppose  he  kissed  the  king's  hana 
for  it,  but  that  was  not  all;  Blessed  be  God  (says  he)  that  put  such 
a  thing  as  this  into  theking's heart.  God  can  put  things  into  men's 
hearts,  which  would  not  arise  there  of  themselves,  and  into  their 
heads  too,  both  by  his  providence  and  by  his  grace,  in  things /»e/-- 
tattling  both  to  life  and  godliness.  If  any  good  appear  to  be  in  oui 
own  hearts,  or  in  the  hearts  of  others,  we  must  own  it  was  God 
that  put  it  there,  and  bless  him  for  it ;  for  it  is  he  that  tvorketh  in 
us  both  to  ivill  and  to  do  that  which  is  good.  When  princes  and 
magistrates  act  for  Ihe  suppression  of  vice,  and  the  encouragement 
of  religion,  we  must  thank  God  that  put  it  into  their  hearts  to  dq 
so,  as  much  as  if  they  had  granted  us  some  particular  favour. 
When  God's  house  was  built,  Ezra  rejoiced  in  what  was  done  to 
beautify  it.  We  read  not  of  any  orders  given  to  paint  or  gild  it, 
orgarnish  it  with  precious  stones,  but  to  be  sure  that  the  ordinances 
of  God  were  administered  there  constantly,  and  carefully,  and  ex- 
actly according  to  the  institution ;  and  that  was  indeed  the  beauti- 
fying of  the  temple. 

2.  For  the  encouragement  he  had  to  act  in  pursuance  of  hij 
commission,  v.  28.  He  has  extended  mercy  to  me.  The  king,  in 
the  honour  he  did  him,  we  may  suppose,  had  an  eye  to  his  merits, 
and  preferred  him  because  he  looked  upon  him  to  be  a  very  sensible 
ingenious  man;  but  he  himself  ascVibes  it  purely  to  God's  mercy, 
that  was  it  that  recommended  him  to  the  favour  of  his  prince. 
Ezra  himself  was  a  man  of  courage,  yet  he  attributed  his  encou- 
ragement, not  to  his  own  heart,  but  to  God's  hand ;  "  I  was 
strengthened  to  undertake  the  services,  as  the  hand  of  the  Lord  my 
God  was  upon  me,  to  direct  and  support  me  '  If  God  gives  us  his 
hand,  we  are  bold  and  cheerful;  if  he  withdraw  it,  we  are  weak 
as  water.  Whatever  service  we  are  enabled  to  do  for  God  and  our 
generation,  God  must  have  all  the  glory  of  it.  Strength  for  it  is 
derived  from  him,  and  therefore  the  praise  of  it  must  be  given  to 
him. 

CHAP.   VIII. 

This  chapter  gives  us  a  more  particular  narrative  of  Ezra's  jowney  to  Jerusalem, 
which  we  liada  general  account  of  in  the  foregoing  chapter.  I.  The  company 
that  went  up  with  him,  r.  1 . .  20.  //.  The  solemn  fast  which  he  kept  with 
his  company,  to  implore  God's  presence  with  them  in  this  journey,  tJ.  21  . .  2J. 
///.  The  care  he  took  of  the  treasure  he  had  wilh  him,  and  the  charge  he;/;are 
the  priests  concerning  it,  to  whose  custody  he  committed  it,  r.  2J  . .  30 
IV.  The  care  God  took  of  him  and  his  company  in  the  way,  c.  31.  V.  Tlut> 
safe  arrival  at  Jerusalem,  where  they  delivered  their  treasure  to  the  prt'sts ; 
(b.  33,34.)  their  commissions  to  the  king's  lieutenants;  (r.  30.)  ojferei 
sacrifices  to  God,  (»•.  35.)  and  then  applied  themselves  to  their  business. 


Before  Clirfst  457. 

:.  nnHESE  are  now  the  chief  of  their  fathers, 
.1  and  this  is  Ihe  genealogy  of  them  that  went 
up  witii  me  from  Babylon,  in  the  reign  of  Artaxerxes 
Ihe  king.  2.  Of  tlie  sons  of  Pliinehas;  Gershom  : 
of  the  sons  of  Ithamar;  Daniel:  of  the  sons  of 
David  ;  Hattush.  3.  Of  the  sons  of  Shechaniah, 
of  the  sons  of  Pharosh;  Zechariah:  and  with  him 
were  reckoned  by  genealogy  of  tlie  males  an  hun- 
dred and  fifty.  4.  Of  the  sons  of  Pahath-moah  ; 
Elihoenai  the  son  of  Zerahiah,  and  witli  him  two 
hundred  males.  5.  Of  tlie  sons  of  Shechaniah  ; 
the  son  of  Jahaziel,  and  with  him  three  hiindred 
males.  6.  Of  the  sons  also  of  Adin;  Ebed  the  son 
of  Jonathan,  and  with  him  fifty  males.  7.  And  of 
the  sons  of  Elam;  Jeshaiah  the  son  of  Athaliah,  and 
with  him  seventy  males.  8.  And  of  the  sons  of 
Shephatiah ;  Zebadiah  the  son  of  Michael,  and  with 
him  fourscore  males.  9.  Of  the  sons  of  Joab; 
Obadiah  the  son  of  Jeliiel,  and  with  him  two 
hundred  and  eighteen  males.  10.  And  of  the  sons  of 
Shelomilh  ;  the  son  of  Josiphiah,  and  with  him  an 
hundred  and  threescore  males.  1 1 .  And  of  the  sons 
of  Bebai ;  Zechariah  the  son  of  Bebai,  and  with 
him  twenty  and  eight  males.  12.  And  of  the  sons 
of  Azgad;  Johanan  the  son  of  Hakkatan,  and 
with  him  an  hundred  and  ten  males.  13.  And  of 
the  last  sons  of  Adonikam,  whose  names  are  these, 
Eliphelet,  Jeiel,  and  Sliemaiah,  and  with  them 
^n'eescore  males.  14.  Of  the  sons  also  of  Bigvai ; 
Uthai,  and  Zabbud,  and  with  them  seventy  males. 
15.  And  1  gathered  them  together  to  the  river  that 
runneth  to  Ahava;  and  there  abode  we  in  tents 
three  days:  and  I  viewed  the  people,  and  the 
/jriests,  and  found  there  none  of  the  sonfi  of  Levi. 
16. Then  sent  I  for  Ehezer,  for  Ariel,  for  Shemaiah, 
and  for  Elnathan,  and  for  Jarib,  and  for  Elnathan, 
and  for  Nathan,  and  for  Zechariah,  and  for 
Meshullam,  chief  men:  also  for  Joiarib,  and  for 
Elnathan,  men  of  understanding.  17.  And  I  sent 
them  with  commandment  unto  Iddo,  the  chief,  at 
tlie  place  Casiphia,  and  1  told  them  what  they 
should  say  unto  Iddo,  and  to  his  brethren  the 
Nethinims,  at  the  |)lace  Casiphia,  that  they  should 
bring  unto  us  ministers  for  the  house  of  our  God. 

18.  And  by  the  good  hand  of  our  God  upon  us  they 
brought  us  a  man  of  undeistanding,  of  the  sons  of 
Mahli,  the  son  of  Levi,  the  son  of  Israel;  and 
•Sherebiah,  with  his  sons  and  his  brethren,  eighteen; 

19.  And  Hashabiah,  and  with  him  Jeshaiali  of  the 
fons  of  Merari,  his  brethren  and  their  sons,  twenty  ; 
10.  Also  of  the  Nethinims,  whom  David  and  the 
princes  had  appointed  for  the  serviceof  the  Levites, 
two  hundred  and  twenty  Nethinims:  all  of  them 
were  expressed  by  name. 

E«fa    having  received  hii  commission  from  the  t^iiig,  beals  ii]) 


EZRA,  vin. 


The  Journey  of  Ezra  and  otlier»i 


for  volunteers,  as  it  were,  sets  up  an  ensign  to  assemble  the  out-- 
casts  of  Israel,  and  tlie  dispersed  of  .Ttuiah,  Isa.11.12.  "  Who- 
ever of  tlie  sons  of  Zion,  that  dwell  with  the  datujhters  of  Babylon, 
is  disposed  to  go  to  Jerusalem,  now  that  the  ttnjple  there  is  finished, 
and  the  temple-service  set  a-goh)g,  now  is  their  time."  Now, 
one  would  think,  that,  under  such  a  leader,  with  such  encourage- 
ments, all  lie  Jews  should,  at  length,  have  shaken  themselves  from 
theirdusi,  and  loosed  the  bands  of  their  neck,  according  to  that  call, 
Isa.52.1,'2,  &c.  I  wonder  how  any  of  them  could  read  that 
chapter,  and  jet  stay  behind.  But  multitudes  did,  who  loved  their 
ease  better  than  their  religion,  thought  themselves  well  off  where 
they  were,  and  either  believed  not  that  Jerusalem  would  better 
their  condition,  or  durst  not  go  thither  through  any  difficulties.  But 
here  we  are  told, 

I.  That  some  offered  themselves  willingly  to  go  with  Ezra. 
The  heads  of  the  several  families  are  here  named,  for  their  honour, 
and  the  numbers  of  the  males  that  each  brought  in,  amounting  in 
all  to  1,496.  Two  priests  are  here  named,  (v.  2.)  and  one  of  the 
sons  of  David  ;  but,  it  should  seem,  they  came  without  their  fami- 
lies, probably  intending  to  see  how  they  liked  Jerusalem,  and  then 
either  to  send  for  their  families,  or  return  to  them,  as  they  .-awr 
cause.  Several  of  their  families,  or  clans,  here  named,  we  had 
before,  ch.2.  Some  went  up  from  them  at  that  time,  more  went 
up  now,  as  God  inclined  their  hearts;  some  were  called  into  th« 
vineyard  at  the  third  hour,  others  not  till  the  eleventh,  yet  even 
those  were  not  rejected.  But  here  we  read  of  the  last  sons  of  Ado' 
iiikam,  (f.  13.)  w  'lich  some  understand  to  their  dispraise,  that  ihej 
were  the  last  lliat  enlisted  themselves  under  Ezra;  I  rather  under- 
stand it  to  llieir  iioi'.dui-,  lliat  uowall  Shesonsof  that  family  returned, 
and  none  staid  Ik. hind. 

II.  That  the  Livilcs,  who  went  in  this  companv,  were,  in  a  man- 
ner, pressed  into  the  service.  Ezra  a|ipi)iiited  a  general  rendezvous 
of  all  his  company,  at  a  certain  place,  upon  aNow-vear's  dav,  the 
first  day  of  the  first  month;  {ch.  79.)  then  and  tliero  he  took  a 
view  of  them,  and  mustered  them,  and  (which  was  strange) yb?(?irf 
there  none  nf  the  sons  oj  Levi,  v.  15.  Some  priests  tlie^e  were,  but 
none  that  were  Levites.  Where  was  the  spirit  of  that  sacied  tribe  ? 
Ezra,  a  priest,  like  Moses,  proclaims.  Who  is  im  the  Lord's  sidet 
They,  unlike  to  Levi,  shrink,  and  desire  to  abide  among  (he  sheep- 
folds,  to  hear  ihe  bleatings  of  the  flock;  synagogues  we  suppise 

they  had  in  Babylon,  in  which  they  prayed,  and  |ireaehed,  and 
kept  sabbaths;  (and  wlicn  they  could  not  ha\e  heller,  they  had 
reason  to  be  thankful  for  them;)  but  now,  that  Ihe  temple  at 
Jerusaleju  was  opened,  to  the  service  of  which  they  were  ordained, 
thev  ought  to  have  jireferred  the  gales  of  Zion  before  all  lliose 
synagogues  ;  it  is  upon  record  here,  to  llieir  reproach,  hut  till  it  not 
in  (Juth.  Ezra,  when  he  obsened  ihal  he  had  no  Leiifes  in  his 
relinuc,  was  much  at  a  loss;  he  had  money  enough  for  the  ser\  ice 
of  tl'.e  temple,  hut  wauled  lliem.  The  klu^  and  princes  had  more 
than  (lone  llieir  part,  hut  Ihe  soiisof  Levi  had  nut  half  done  Iheir's. 
Eleven  men,  cliiet  men,  and  men  of  undt  rslauding,  he  chooses 
out  of  his  company,  to  he  euiplovcd  for  the  filling  up  of  this 
lameulable  vacancy.      .\fid  here  we  are  informed, 

1 .  Of  their  being  sent ;  Ezra  sent  them  to  a  riroper  place,  where 
there  was  a  college  of  Levites,  the  place  Casiphia,  prahahly  a  street 
or  square,  in  Babylon,  allowed  for  that  pur[)osc  ;  (Silver-street,  one 
may  call  il,  for  C'eseph  signifies  silver;)  he  sent  them  to  o  proper 
}>erson,  Iddo,  the  chief  president  of  the  college,  not  to  urge  him 
to  come  hiuiself,  (we  will  suppose  him  to  be  old,  and  unfit  for  such 
a  remove,)  but  to  send  to  some  of  the  Juniors,  ministers jnr  the 
house  (four  God,  v.  17.  The  furnishing  of  God's  houie  w  ith  good 
ministers  is  a  good  work,  which  will  redound  to  Ihe  comfort  and 
credit  ol  all  that  have  a  hand  in  it. 

i.  We  arc  informed  of  their  success;  they  did  not  return  with- 
out their  errand,  but,  though  theirwarniug  was  short,  they  brought 
about  40  Levites  to  attend  Ezra;  Sherebiah,  noted  as  a  very  intel- 
ligent nirtti,  and  18  with  him  ;  (v.  18.)  Hashabiah,  and  Jeshaiah, 
and  20  wilti  them,  f.  19.  By  this  it  appears  that  they  were  not 
averse  to  go,  but  were  slothful  and  inattentive,  and  only  wanted  to 
be  called  upon,  and  e.xcited  to  go.    What  a  pity  is  it  that  good  meo 


Before  Christ  457. 


EZRA,  VIII. 


Ezra's  Fast. 


should  omil  a  good  work,  merely  for  want  of  being  spoken  to ; 
Wlsat  a  pity  tliat  tliey  should  need  it!  and,  if  they  do,  what  a  pity 
that  they  siiould  want  it!  Of  the  Nelhinims,  the  servitors  of  the 
sacred  college,  the  species  iiij'ima — ihe  lowest  order  of  tlie  temple 
ministers,  more  appeared  forward  to  go  than  of  Ihe  Levites  them- 
selves: of  them  220,  upon  this  hasty  summons,  enlisted  themselves, 
and  had  Ihe  honour  to  he  expressed  by  name  in  Ezra's  muster-roll, 
t). 20.  "Thus"  (says  Ezra)  "were  we  furnished  with  Levites,  by 
the  good  hand  of  our  God  upon  us."  If,  where  ministers  have 
6een  wanting,  the  vacancies  are  well-supplied,  let  God  have  the 
glory,  and  his  good  hand  be  acknowledged  as  qualifying  them  for 
the  service,  inclining  them  to  it,  and  the-n  opening  a  door  of 
ipportunity  for  them. 

21.  Then  I  proclaimed  a  fast  there,  at  the  river  of 
Ahava,  that  we  might  afflict  ourselves  before  oiir 
God,  to  seek  of  him  a  right  way  for  us,  and  for  our 
little  ones,  and  for  all  our  substance.  22.  For  I  was 
ashamed  to  require  of  the  king  a  band  of  soldiers 
and  horsetnen  to  help  us  against  the  enemy  in  the 
way  :  because  we  had  spoken  unto  the  king,  saying. 
The  hand  of  our  God  is  upon  all  them  for  good 
that  seek  him  ;  but  his  power  and  his  wrath  is  against 
all  them  that  forsake  him.  23.  So  we  fasted  and 
besought  our  God  for  this  ;  and  he  was  entreated 
of  us. 

Ezra  has  procured  Levites  to  go  along  with  him  ;  bnl  what  will 
that  avail,  unless  he  have  God  with  him?  That  is  therefore  his 
chief  care  ;  in  all  our  wavs,  we  must  acknowledge  God,  and  in 
those  particularly  wherein  we  are  endeavouring  to  serve  Ihe  interest 
of  his  kingdom  among  men  ;   Ezra  does  so  here.     Observe, 

1.  The  steadfast  confidence  he  had  in  God,  and  in  his  gracious 
protection;  he  toUi  the  king  (d.22.)  what  principles  he  went  upon, 
that  those  who  seek  God  are  safe  under  the  shadow  of  his  wings, 
even  in  their  greatest  dangers;  but  that  tliose  who  forsake  him 
are  continually  exposed,  even  then  when  they  are  most  secure. 
God's  servants  have  his  power  engaged  for  them,  his  enemies  have 
it  engaged  against  them.  This,  Ezra  believed  with  his  heart,  and 
with  his  mouth  made  confession  of  it  before  the  king;  and  therefore 
he  was  ashamed  to  ask  of  the  king  a  convoy,  lest  thereby  he  should 
give  occasion  to  the  king,  and  those  about  him,  to  suspect  either 
God's  power  to  help  his  people,  or  Ezra's  confidence  in  that  j)ovver. 
They  that  trust  in  God,  and  triumph  in  him,  will  be  ashamed  of 
seeking  to  the  creature  for  protection,  especially  of  using  any  sorry 
shifts  for  their  own  safety,  because  thereby  they  contradict  them- 
selves and  their  own  confidence.  Not  but  that  those  who  depend 
upon  God  must  use  proper  means  for  their  preservation,  and  thev 
need  not  be  ashamed  to  do  it ;  but,  when  Ihe  honour  of  God  is  con- 
cerned, one  would  rather  expose  one's-self  than  do  any  thing  to  the 
])rejudice  of  that  which  ought  to  be  dearer  to  us  tlian  our  lives. 

2.  The  solemn  application  he  made  to  God  in  that  confidence; 
be  proclaimed  a  fast,  t).21.  No  doubt,  he  had  himself  begged 
of  God  direction  in  this  affair,  from  the  first  time  he  had  it  in  his 
thoughts;  but  for  public  mercies  public  prayers  must  lie  made, 
that  all  who  are  to  share  in  the  comfort  of  it,  may  join  in  the 
request  for  it.  Their  fasting  was,  (l.)To  express  their  humiliation  ; 
this  he  declares  to  be  the  intent  and  meaning  of  it,  that  ice  might 
itfflict  ourselves  before  our  God  for  our  sins,  and  so  be  qualified 
for  Ihe  pardon  of  them.  When  we  are  entering  upon  any  new 
condition  of  life,  our  care  should  be  to  bring  none  of  the  guilt 
of  the  sins  of  our  former  condition  into  it.  When  we  are  in  any 
imminent  peril,  let  us  be  sure  to  make  our  peace  with  God,  and 
then  we  are  safe,  nothing  can  do  us  any  real  hurt.  ( 2.)  To  excite 
their  supplications;  prayer  was  always  joined  with  religious  fast- 
iig:  their  errand  to  the  throne  of  grace  was,  to  seek  of  God  the 

ight  way,  that  is,  to  commit  themselves  to  the  guidance  of  the 


Divine  Providence,  to  put  themselves  under  the  diviine  protection, 
and  to  beg  of  God  to  guide  and  keep  ihem  in  their  journey,  and 
bring  them  safely  to  their  journey's  end.  They  were  strangers  in 
the  road,  were  to  march  through  their  enemies' countries,  and  had 
not  a  pillar  of  cloud  and  fire  to  lead  them,  as  their  fathers  had; 
but  they  believed  that  the  power  and  favour  of  God,  and  the 
ministration  of  his  angels,  would  be  to  them  instead  of  that,  and 
hoped  by  prayer  to  engage  this  for  them.  Note,  All  our  concerns 
about  ourselves,  our  families,  and  our  estates,  it  is  our  wisdom 
and  duty  by  prayer  to  commit  to  God,  and  leave  the  care  of  with 
him,  Philip. 4. 6. 

3.  The  good  success  of  their  doing  so,  v.  23.  we  besought  our 
God  by  joint-prayer,  and  he  was  entreated  of  us;  thev  had  some 
comfortable  assurance  in  their  own  minds  that  their  prayers  were 
answered,  and  the  event  declared  it;  for  never  any  that  sought 
God  in  earnest,  sought  him  in  vain. 

24.  Then  I  separated  twelve  of  the  chief  of  the 
priests,  Sherebiali,  Hashabiaii,  and  ten  of  their  bre- 
thren with  them,  20.  And  weighed  unto  them  the 
silver,  and  tlie  gold,  and  the  vessels,  even  the  offer- 
ing of  the  liouse  of  our  God,  which  the  king,  and 
his  counsellors,  and  his  lords,  and  all  Israel  t/iere 
present,  had  offered:  26.  I  even  weighed  unto 
their  hand  six  hundred  and  fifty  talents  of  silver, 
and  silver  vessels  an  hundred  talents,  and  oi  gold 
an  hundred  talents;  27.  Also  twenty  basins  of 
gold,  of  a  thousand  drams;  and  two  vessels  of  fine 
copper,  precious  as  gold.  28.  And  I  said  unto 
them.  Ye  are  holy  unto  the  Lord;  the  vessels  are 
iioly  also;  and  the  silver  and  the  gold  are  a  free- 
will offering  unto  the  Lord  God  of  your  fathers. 
29.  Watch  ye,  and  keep  t/iem,  until  ye  weigh  t/tem 
before  the  chief  of  the  priests  and  the  Levites, 
and  chief  of  the  fathers  of  Israel,  at  Jerusalem,  in 
the  chambers  of  the  house  of  the  Lord.  30.  So 
took  the  priests  and  the  Levites  the  weight  of  the 
silver,  and  the  gold,  and  the  vessels,  to  bring  f/ietn 
to  Jerusalem  unto  the  house  of  our  God. 

We  have  here  an  account  of  the  particular  care  which  Ezra  took 
of  the  treasure  he  had  with  him,  that  belonged  to  God's  sanctuary. 
Observe,  1.  Having  committed  the  keeping  of  it  to  God,  he  com- 
mitted Ihe  keeping  of  it  to  proper  men,  whose  business  it  was  to 
watch  it;  though,  without  God,  they  would  have  waked  in  vain. 
Note,  Our  prayers  must  always  be  seconded  with  our  endeavours; 
the  care  of  Christ's  gospel,  his  church,  and  ordinances,  must  not 
he  so  left  with  him,  but  that  it  must  also  be  committed  to  faithful 
men,  2Tim.2.2.  2.  Having  prayed  to  God  to  preserve  all  the 
substance  they  had  with  them,  he  shews  himself  esj)ecially  solicitous 
for  that  part  of  it  which  belonged  to  the  house  of  God,  and  was  an 
offering  to  him.  Do  we  expect  ihatGod  should,  by  his  providence, 
keep  that  which  belongs  to  us?  Let  us,  by  his  grace,  keep  that 
which  belongs  to  him  :  let  God's  honour  and  interest  be  our  care; 
and  then  we  may  expect  that  our  lives  and  comforts  will  be  his. 

Observe,  (1.)  The  persons  to  whom  he  delivered  the  offerings  of 
the  house  of  God.  Twelve  chief  priests,  and  as  many  Levites,  he 
appointed  to  this  trust,  (t>.  24,  30.)  who  were  bound  by  their  office 
to  take  care  of  the  things  of  God,  and  were,  in  a  particular  manner, 
to  have  the  benefit  of  these  sacred  treasures.  Ezra  tells  them  why 
he  put  those  things  into  their  hands;  (j;.28.)  Ye  are  holy  unto  the 
Lord,  the  vessels  are  holy  also;  and  who  so  fit  to  take  care  of  holy 
things  as  holy  persons?  Those  that  have  the  dignity  and  honour 
of  the  priesthood,  must  take  along  with  it  the  trust  and  duty  of  if. 
The  prophet  is  foretelling  the  return  of  God's  people  and  ministera 


Before  Christ  457. 


EZRA,   YIII,  IX. 


Ezra's  Arrival  at  Jerusalem 


out  of  Babylon,  wlien  he  gives  tlie  solemn  charge,  (Isa.  52.11.) 
He  ye  clean,  that  hear  the  vessels  of  the  Lord. 

(2.) The  great  exatlness  with  which  he  lodged  this  trust  in  their 
hands;  be  iceif/hed  to  them  the  silvei-,  the  gold,  and  the  vessels, 
(v.  25.)  hecanse  he  cxpecled  to  have  it  from  them  again  by  weight. 
In  all  Iriisfs,  hut  especially  sacred  ones,  we  ought  to  be  punctual, 
and  preserve  a  right  understanding  on  both  sides.  In  Zerubbabel's 
lime,  the  vessels  were  delivered  by  number,  here,  by  weight,  that 
ail  might  be  forthcoming,  and  i(  might  easily  appear  if  any  were 
teissing;  to  intimate  that  auch  as  are  inlnisted  with  holy  things, 
fas  all  the  stewards  of  the  mysteries  of  (iod  are,)  are  concerned  to 
remember,  both  in  receiving  their  viv'sl.  and  in  discharging  it,  that 
they  must  shortly  give  a  very  particular  account  of  it,  that  thev 
may  be  faithful  to  it,  and  so  give  up  llieir  account  with  joy. 

( 3.)  The  charge  he  gave  them  with  these  treasures;  (m. 29.'' 
"  Watch  ye,  and  keep  them,  that  they  be  not  lost,  or  embezzled,  or 
mingled  with  the  other  articles;  keep  them  together,  keep  them 
by  themselves,  keep  (hem  safe,  till  von  weigh  them  in  the  temple, 
before  the  great  men  there;"  hereby  intimating  how  much  it  wa;; 
Iheir  concern  to  be  careful  and  faithful,  and  how  much  it  would  be 
llieir  hononr  to  be  found  so.  Thus  when  St.  Paul  charges  Timothy 
with  the  gospel-treasure,  he  bids  him  keep  it  until  the  appcan'rtff 
if  Jems  Christ,  and  his  appearing  before  him  to  gi- e  account  of 
his  trust,  when  his  fidelity  would  be  his  crowu.  , 

31.  Then  we  departed  from  the  river  of  Ahava. 
on  the  twelfth  da?/  of  the  first  month,  to  g^o  \\n\o 
Jerusalem  :  and  tlie  hand  of  our  God  was  upon 
us,  and  he  delivered  us  from  the  liand  of  the  enemv, 
.ind  of  sufli  as  lay  in  wait  hy  the  wny.  .32.  And  we 
v;\me  to  Jerusalem,  and   abode   there  three  (hiys. 

33.  Now  on  the  fourth  day  was  the  silver  and  the 
cold  and  the  vessels  weighed  in  the  house  of  out 
fiod  hy  the  hand  of  Merimoth  the  son  of  Uriali 
tiie  priest;  and  with  him  teas  Eleazar  the  son  of 
I^hinehas;  and  with  them  was  Jozabad  the  sou  oi 
Jesluia,   and  Noadiah  the  son  of  Binnui,  Levites  ; 

34.  By  number  and  by  weight  of  every  one  :  and 
ail  the  weight  was  written  at  that  time.  35.  Also 
the  children  of  those  that  had  been  carried  away, 
which  were  come  out  of  the  captivity,  offered 
burnt-offerings  unto  the  God  of  Israel,  twelve  bul- 
locks for  all  Israel,  ninety  and  six  rams,  seventy 
and  seven  lambs,  twelve  he-goats  for  a  sin-offer- 
ing, all  this  lias  a  burnt-offering  unto  the  Lonn. 
36.  And  they  delivered  the  king's  commission^ 
unto  the  king's  lieutenants,  and  to  the  governor^ 
en  this  side  the  river,  and  they  furthered  the  people, 
and  the  house  of  God. 

We  are  now  to  attend  Ezra  to  Jerusalem,  a  jo  irney  of  about 
four  months  in  all;  but  his  multitude  made  his  marches  slow,  and 
his  stages  short:  now  here  we  are  told, 

1.  That  his  God  was  good,  and  he  owns  it ;  The  hand  of  our  Gnd 
was  vpon  us,  to  animate  us  for  our  undertaking:  to  him  they  owed 
it,  (l.)That  they  were  preserved  in  their  journey,  and  not  all  cut 
off;  for  there  were  enemies  that  laid  ic  ait  for  them  by  the  Way,  to 
do  them  a  mischief,  and,  at  least,  like  Anialek,  to  smite  the  hind- 
most of  them,  but  God  protected  lliem,  v.  31.  Even  the  common 
perils  of  journies  are  such  as  oblige  us  to  sanctify  our  going  out 
with  prayer,  and  our  returns  in  peace  with  praise  and  thanks- 
giving; much  more  ought  God  to  be  thus  eyed  in  such  adangerous 
expedition  as  this  was.  (2.)  That  they  were  brought  in  safety  to 
Uieir  journey's  end,   v. 32.     Let   '.heni   that   have  steadfastK  set 


their  faces  toward  the  new  Jerusalem  proceed  and  persevere  tit 
the  end,  till  they  appear  before  Gnd  in  Zion,  and  they  shall  fiiij 
that  he  who  has  begun  the  good  work  will  perform  it. 

2.  That  his  treasurers  were  faithful;  wheii  they  were  come  to 
Jerusalem,  they  were  impatient  to  be  discharged  of  their  trust, 
and  therefore  applied  themselves  to  the  great  men  of  the  temple, 
who  received  if  from  them,  and  gave  them  an  acquittance  in  full, 
V.  33,34.  It  is  a  great  ease  to  one's  r!)ind,  to  be  discharged  from 
a  trust;  and  a  great  honour  to  one's  name,  to  be  able  to  make  it 
appear  that  it  has  been  faithfully  discharged. 

3.  That  his  companions  were  devout;  as  soon  as  thev  came  to 
be  near  the  altar,  they  thought  themselves  obliged  to  offer  sacrifice, 
whatever  they  had  done  in  Babylon,  ti.3-3.  That  will  he  disjiensed 
will)  when  we  want  op|)ortunity,  which,  when  the  door  is  opened 
again,  will  be  expected  from  us.  It  is  observable,  (1.)  That 
among  their  sacrifices  they  had  a  sin-offering;  for  it  is  the  atone- 
ment that  sweetens  and  secures  every  mercy  io  us,  which  will  not 
be  truly  comfortable,  unless  iniquity  be  taken  away,  and  onr  peacf 
made  with  God.  (2.)  That  the  number  of  their  offerings  related 
to  the  number  of  the  tribes,  twelve  bullocks,  twelve  he-goals,  and 
ninety-six  rams,  that  is,  eight  times  twelve.  Thus  the  union  of 
She  two  kingdoms  was  intimated,  according  to  what  was  foretold, 
Ezek.37. 22.  They  did  not  any  longer  go  two  tribes  oneway, 
and  ten  another,  but  all  the  twelve  met  by  their  representatives  at 
the  same  altar. 

4.  That  even  the  enemies  of  the  Jews  became  their  friends, 
vailed  to  Ezra's  commission,  and,  instea<l  of  hindering  the  people 
of  God,  furthered  them,  (d. 36.)  purely  in  complaisance  to  the 
king;  when  he  appeared  moderate,  they  all  covet  d  to  appear  so 

I  lien  had  the  churches  rest. 


CHAP.  IX. 

The  nfffiirfi  nf  the  church  trrre  in  tt  rcnj  snod  iinsturr  »-v  ntay  tcill  siiiii)t}sc,  tioff 
that  Ezra  presided  in  them.  Look  nUhoitt  ;  the  ^orernmcnt  teas  fciiid  tn  tht  iit 
we  hear  no  complaints  of  persecution  and  oppre^xiou,  their  enenius  had  eifhet 
their  hearts  turned,  or,  at  least,  their  hands  tied ;  Iheir  neighbours  leire  civil, 
and  rve  hear  of  no  wars,  or  rumours  of  tears ;  there  were  none  to  make  them 
afraid ;  all  was  as  well  as  could  be,  considering  that  they  ictre  fen-  and  poor, 
and  subjects  to  a  foreign  prince.  Look  at  home;  we  tiear  nothing-  of  Baal, 
or  Ashtarotb,  or  Moloch,  no  itnag-es,  or  groves,  or  golden  calrcs,  no  mir  so 
much  as  tiigh-places,  (7tot  only  no  idolatrous  altars,  but  no  separate  ones,)  Init 
the  temple  was  duly  respected,  and  tlie  temple-service  carefully  kept  np  ;  yet 
there  was  some  mixture  of  evil;  the  purest  ages  of  the  church  have  hud  some 
corruptions,  and  it  ifill  tiever  he  presented  without  spot  or  vvrinlsle,  ////  ;'(  is 
a  glorious  church,  a  church  triumphant,  E|)li.5.27.  Wc  hare  here,  I  A 
complaint  brouglU  to  Ezra  of  the  many  marriages  that  had  been  made  wilti 
strange  wires,  v.\, 2.  II.  The  great  trouble  jchicU  he,  and  others  infiuniced 
by  Ills  example,  icere  in,  upon  this  information,  r.  3,4.  III.  The  solemn 
confession  wliich  lie  made  of  this  sin  to  God,  icitk  godly  sorrow  and  shame, 
U.S..  15. 

I.  l^rOW  when  these  things  were  tlone,  the 
J_^  princes  came  to  me,  saying,  The  people 
of  Israel,  and  the  priests,  and  the  Levites,  have  not 
separated  themselves  from  the  people  of  the  lauds, 
doing-  according  to  their  abominations,  even  of  the 
Canaanites,  the  Hittites,  the  Perizzites,  the  Jehu- 
sites,  the  Ammonites,  the  Moabites,  the  Egyptians, 
and  the  Amorites.  2.  For  they  have  taken  of  their 
daughters  for  themselves,  and  for  Iheir  sotis  :  so  that 
the  holy  seed  have  mingled  tliemselves  with  the 
people  of  those  lands:  yea,  the  hand  of  the  princes 
and  rulers  hath  been  chief  in  this  trespass.  3.  And 
when  I  heard  this  thing,  I  rent  my  garment  and 
my  mantle,  and  plucked  off  the  hair  of  my  head 
and  of  :ny  beard,  and  sat  down  astonied.  4.  Then 
were  assembled  unto  me  every  one  that  trembled 
at  the  words  of  llie  God   of   Israel,   because  of  the 


Before  Christ  450. 


EZRA.  IX. 


Ezra's  Reformalion, 


transgression  of  those  that  had  been  carried  away; 
and  I  sat  astonied  until  the  evening  sacrifice. 

Ezra,  like  Barnabas,  when  he  came  to  Jerusalem,  and  saw  the 
yrace  of  God  to  his  brcliircn  llicre,  no  doubt,  was  glad,  and  exlio)t<<l 
them  alt  that  with  purpose  o/  heart  they  would  cleave  to  the  Lord, 
Acts,  11.23.  He  saw  aoliiing  amiss;  many  corruptions  lurk  out 
of  the  view  of  the  most  vigilant  rulers:  but  here  is  a  damp  upon 
his  joys,  information  is  brought  him  that  many  of  the  people,  yea 
and  some  of  the  rulers,  had  married  wives  out  of  heathen  families, 
and  joined  lliemselves  in  affinity  with  strangers.     Observe, 

I.  What  the  sin  was  that  they  were  guilty  of;  it  was  mingling 
themselves  uilh  the  people  of  those  lands,  {v. 2.)  associating  with 
them  both  in  trade  and  in  conversation,  making  themselves  familiar 
with  ihem,  and,  to  complete  the  affinity,  taking  their  daughters  in 
Marriages  to  their  sons.  We  are  willing  to  hope  that  they  did  not 
worship  tlieir  gods,  but  that  their  captivity  had  cured  ther.i  of  tlieir 
idolatry :  it  is  said  indeed  that  they  did  according  to  their 
abominations;  but  that  (says  Bisiiop  Patrick)  signifies  here  only 
the  imitation  of  the  heathen  in  promiscuous  marriages  with  any 
nation  whatsoever ;  which,  by  degrees,  would  lead  them  to  idi>latry 
again.  Herein,  1.  They  disobeyed  the  express  command  of  God, 
which  forbade  all  intimacy  with  the  heathen,  and  particularly  in 
matrimonial  contracts;  Deut.  7. 3.  2.  They  profaned  the  crown 
of  their  peculiarity,  and  set  themselves  upon  a  level  with  lliose 
above  whom  God  had,  by  singular  marks  of  his  favour,  of  late,  as 
well  as  formerly,  dignified  them.  3.  They  distrusted  the  power 
of  God  to  protect  and  advance  them,  and  were  led  by  carnal  policv, 
hoping  to  strengthen  themselves,  and  make  an  interest  among 
their  neighlwurs,  by  these  alliances.  A  practical  disbelief  of 
God's  all-sufficiency  is  at  the  bottom  of  all  the  sorry  shifts  we 
make  to  help  ourselves.  4.  They  exposed  themselves,  and  much 
more  their  children,  to  the  peril  of  idolatry,  the  very  sin,  and 
introduced  by  this  very  way,  that  had  once  been  the  ruin  of  their 
church  and  nation. 

II.  Who  were  the  persons  that  were  guilty  of  this  sin;  not  only 
some  of  the  unthinking  people  of  Israel,  that  knew  no  better,  but 
many  of  the  priests  and  Levites,  whose  office  it  was  to  teach  the 
law,  and  this  law  among  the  rest,  and  in  whom,  by  reason  of  their 
elevation  aljove  common  Israelites,  it  was  a  greater  crime.  It  was 
&  diminution  to  the  sons  of  that  tribe,  to  match  into  any  other  trilie, 
and  they  seldom  did,  except  into  the  royal  tribe;  but  for  them  to 
match  witli  heathen,  with  Canaanites,  and  Hittites,  and  I  know 
not  whom,  was  such  a  disparagement,  as,  if  they  had  had  any 
sense,  though  not  of  dutv,  yet  of  honour,  one  would  think,  they 
would  never  have  been  guilty  of:  yet  this  was  not  the  worst ;  The 
hand  of  the  princes  and  rulers,  who  by  their  power  should  have 
prevented,  or  reformed,  this  high  misdemeanor,  was  chief  in  this 
trespass.  If  princes  be  in  a  trespass,  they  will  be  charged  as  chief 
in  it,  because  of  the  influence  their  example  will  have  upon  others; 
many  will  follow  their  pernicious  ways.  But  miserable  is  the  case 
of  that  people  whose  leaders  debauch  them,  and  cause  them  to  err. 

III.  The  information  that  was  given  of  this  to  Ezra;  it  was 
given  by  the  persons  that  were  most  proper  to  complain,  the 
princes,  those  of  them  that  had  kept  their  integrity,  and  with  it 
Jheir  dignity;  they  could  not  have  accused  others,  if  they  them- 
(elves  had  not  been  free  from  blame.  It  was  given  to  the  person 
hho  had  power  to  mend  the  matter,  who,  as  a  ready  scribe  in  the 
law  of  God,  could  argue  with  tlieni,  and,  as  king's  commissioner, 
tould  awe  him.  It  is  probable  that  these  princes  had  often 
endeavoured  to  redress  this  grievance,  and  could  not;  but  now 
(ley  apply  themselves  to  Ezra,  lio|)ing  that  his  wisdom,  authority, 
»nd  interest,  would  prevail  to  do  it.  Those  that  cannot  of 
Ihemselves  reform  public  abuses,  may  yet  do  good  service  by  giving 
information  to  those  that  can. 

IV.  The  Impression  this  made  upon  Ezra;  (v.S.)  He  rent  his 
clothes,  plucked  off^  his  hair,  and  sat  down  astonished.  Thus  he 
expressed  the  deep  sense  he  had,  1.  Of  the  dishonour  hereby  done 
to  God.     It  grieved  him  to  the  heart,  to  think  that  a  people  called 


by  liis  name  sJiould  so  grossly  violate  liis  law,  should  be  so  liltit 
benefited  by  his  correction,  and  make  such  bad  returns  for  bi.i 
favours.  2.  Of  the  mischief  the  people  had  herebv  done  to 
themselves,  and  the  danger  they  were  in  of  the  wrath  of  God 
breaking  out  against  them.  N<,te,  (1.)  The  sins  of  others  should 
be  our  sorrow,  and  the  m.jury  done  by  them  to  Gods  honour,  and 
the  souls  of  men,  is  what  we  should  lay  l<i  heart.  (2.)  Sorrow  for 
sin  must  be  great  sorrow,  such  Ezra's  was,  as  for  an  oniy  son  or 
a  first-born.  (3.)  The  scandalous  sins  of  professors  are  what  we 
have  reason  to  be  astonished  at.  We  may  stand  amazed  to  see 
men  contradict,  disparage,  prejudice,  ruin,  themselves.  Strange 
that  men  should  act  so  inconsiderately,  and  so  inconsistently  with 
themselves!     Upright  men  arc  astonished  at  it. 

V.  The  influence  which  Ezra's  grief  for  this  had  upon  others; 
we  may  suppose  that  he  went  up  to  the  house  of  the  Lord,  there  to 
hinnble  himself,  because  he  had  an  eye  to  God  in  his  grief,  and  that 
was  the  proper  place  for  deprecating  his  displeasure:  public  notice 
was  soon  taken  of  it,  and  ail  the  devout  serious  people  that  were  at 
hand  assembled  themselves  to  him,  it  should  seem,  of  their  own 
accord,  for  nothing  is  said  of  their  being  sent  to,  i'.4.  Note, 
1.  It  is  the  character  of  good  [woplc,  that  they  tremble  at  God's 
word;  they  stand  in  awe  of  the  authority  of  its  precepts,  and  the 
severity  and  justice  of  its  Ihreatenings,  and  to  thera  that  do  so  will 
God  look,  Is'a.  G6.2.  2.  They  that  tremble  al  the  word  of  God, 
cannot  but  tremble  at  the  sins  of  men,  by  which  the  law  of  God  is 
broken,  and  his  wrath  and  curse  incurred.  3.  The  pious  zeal  of  one 
against  sin,  may  perhaps  provo4<e  very  many  to  the  like,  as  the 
apostle  s|>caks  in  another  case,  2  Cor.  9. 2.  Many  will  follow,  who 
have  not  consideration,  conduct,  and  courage,  enough  to  lead  in  a 
good  work.  4.  All  good  people  ought  to  own  those  that  appear 
and  act  in  the  cause  of  God,  against  vice  anil  profaneness,  to  stand 
by  them,  and  do  what  they  can  to  strengthen  tlieir  hands. 


5.  And  at  the  evening  sacrifice  I  arose  up  from 
my  heaviness;  and  having  rent  my  garment  and  my 
mantle,  I  fell  upon  my  knees,  and  spread  out  my 
hands  unto  the  Lord  my  God,  6.  And  said,  O  my 
God,  I  am  ashamed  and  blush  to  lift  up  my  face  to 
thee,  tiiy  God  :  for  our  iniquities  are  increa.sed  over 
our  liead,  and  our  trespass  is  grown  up  unto  the 
heavens.  7.  Since  the  days  of  our  falhers  have  wp 
been  in  a  great  trespass  unto  this  day  ;  and  for  our 
iniquities  have  we,  our  kings, «««?  our  priests,  been 
delivered  into  the  iniud  of  the  kings  of  the  lands,  to 
the  sword,  to  captivity,  and  to  a  spoil,  and  to  con- 
fusion of  face,  as  it  is  tiiis  day.  8.  And  now  for  a 
little  space  grace  hath  been  s/ieioed  from  the  Lord 
our  God,  to  leave  us  a  remnant  to  escape,  and  to 
give  us  a  nail  in  his  holy  place,  that  our  God  may 
lighten  our  eyes,  and  give  us  a  little  reviving  in  our 
bondage.  9.  For  we  uere  bondmen  ;  yet  our  God 
hath  not  forsaken  us  in  our  bondage,  but  hatii 
extended  mercy  unto  us  in  the  sigiit  of  the  kings 
of  Persia,  to  give  us  a  reviving,  to  set  up  the  house 
of  our  God,  and  to  repair  Uie  desolations  thereof, 
and  to  give  us  a  wall  in  Judah  and  in  Jerusaleni. 

10.  And  now,  O  our  God,  what  shall  we  say  after 
this?   for  we   have  forsaken   thy  commandments, 

11.  Which  thou  hast  commanded  by  thy  servants 
the  prophets,  saying,  The  land,  unto  which  ye  go  to 
possess  it,  is  an  unclean  land  with  the  filthiness  of 
the  people  of  the  lands,  with  their  abominations. 


Before  Cliiist  45G.  EZRA,  IX. 

which  have  filled  it  from  one  end  to  another  with 
their  uncleanness.  12.  Now  therefore  give  not 
your  daughters  unto  their  sons,  neither  take  their 
daii"-hters  unto  your  sons,  nor  seek  their  peace  or 
their  wealth  for  ever:  that  ye  may  be  strong,  and 
eat  the  good  of  the  land,  and  leave  il  for  an  inhe- 
ritance to  your  children  for  ever.  13.  And  after 
all  that  is  come  upon  us  for  our  evil  deeds,  and  for 
our  great  trespass,  seeing  that  thou  our  God  hast 
punished  us  less  than  our  iniquities  deserve,  and 
hast  given  us  5M<?/t  deliverance  as  this;  14.  Should 
we  again  break  thv  commandments,  and  join  in 
affinity  with  the  people  of  tiiese  abommations? 
wouldest  not  ti)on  i)e  iiniiry  with  us  till  thou  hadst 
consumed  us,  so  tlint  I  here  should  be  no  remnant 
nor  escaping?  lo.  O  I^oud  God  of  Israel,  thou 
art  righteous:  foi'  we  remain  yet  escaped,  as  it  is 
this  day:  behold,  we  nre  before  thee  in  our  tres- 
passes: for  we  cannot  stand  liefore  thee  because  of 
this. 

What  the  mediliilions  o(  Ezra's  heart  were,  while,  for  some 
#0ur8,  he  sat  dciwii  asloiiished,  we  tnav  guess  hy  the  words  of  his 
mouth,  when,  at  len;;lli,  he  spake  nilh  Ids  tongue;  and  a  most 
pathetic  address  he  iiere  makes  to  Heaven  upon  lliis  occasion. 
Observe, 

I.  The  time  when  he  made  this  address;  at  the  evening 
tacri/ice,  v.  5.  Then  (it  is  liively)  tknoiit  peo|)ie  used  lo  come  into 
the  courts  of  tlie  temple,  to  grace  the  solemnitv  of  tlie  sacrifice, 
and  to  offer  up  tlieir  own  pra\ers  to  God  in  concurrence  with  it. 
fn  their  hearing,  Ezra  chose  to  make  this  confession,  that  they 
might  be  made  duly  sensil)le  of  llie  sins  of  their  people,  which, 
hitherto,  they  had  cither  not  taken  notice  of,  or  had  made  light 
of.  Prayer  may  preach.  Tlie  sacrifice,  and  especially  the 
evening  sacrifice,  was  a  t\j)e  nf  the  great  Propitiation,  that  blessed 
Lamb  of  God.  w  ho,  in  the  evening  of  the  world,  was  to  take  away 
sin  by  the  sacrifice  nf  himself,  to  whicli  we  may  suppose  that  Ezra 
had  an  eye  of  faith  in  this  penitential  address  to  God  ;  he  makes 
confession  with  his  hand,  ?.*  it  were,  upon  the  head  of  that  great 
Sacrifice,  through  w  hich  we  reveiie  the  atonement.  Certainly  Ezra 
was  no  stranger  to  the  message  w  h'mh  the  angel  Gabriel  had,  some 
years  ago.  delivered  to  Daniel,  at  the  lime  of  the  evening  sacrifice, 
and,  as  it  were,  in  explication  of  it,  concerning  Messiah  the  Prince ; 
(Dan.  9. 24.)  perhaps  he  had  regard  to  that  in  choosing  this  time. 

II.  His  preparation  for  this  address.  I.  He  rose  np  from  his 
lieaviness,  and  so  far  shook  off  the  burthen  of  his  %r\ei  as  was 
necessary  to  the  lifting  up  of  his  heart  to  God.  He  recovered 
himself  from  his  astonishment,  got  the  tumult  of  his  troubled  spirits 
somewhat  stilled,  and  his  spirit  conjposed  for  communion  with  God. 
2.  He  fell  vpnn  his  knees,  put  himself  into  the  posture  of  a  penitent 
tiunibling  himself,  and  a  petitioner  suing  for  mercv;  in  both, 
represen'ting  the  people  for  whom  he  was  now  an  intercessor. 
tf.  _He  spread  out  his  hands,^zs  one  affected  witli  what  he  was 
going  to  say,  offering  it  >ip  unto  God,  waiting,  and  reaching  out, 
as  it  were,  with  an  earnest  expectation,  to  receive  a  gracious 
answer:  in  this  he  had  an  ey^  to  God,  as  the  Lord,  and  his  God, 
a  God  of  power,  but  a  God  of  grace. 

III.  The  address  itself.  It  is  not  properly  to  be  called  a  prayer, 
for  there  is  not  a  word  of  petition  in  it;  but,  if  we  give  prayer  its 
full  latitude,  it  is  the  offering  up  of  pious  and  devout  affections  to 
God,  and  very  devout,  very  pious,  are  the  affections  which  Ezra 
here  expresses.  His  address  is  a  penitent  confession  of  sin,  not  his 
own,  (from  a  conscience  burthened  with  its  own  guilt,  and  appre- 
hensive of  his  own  danger,)  but  the  sin  of  his  people,  from  a 
gracious  concern  for  the  honour  of  God,  and  the  welfare  of  larael. 


Ezra's  Reformation. 


Here  is  a  lively  picture  of  ingenuous  repentance.     Observe  in  this 
address, 

1.  The  confession  he  makes  of  the  sin,  and  the  aggravations  of 
it,  which  he  insists  upon,  to  affect  his  own  heart,  and  their's  that 
joined  with  him,  with  holy  sorrow  and  shame  and  fear,  in  the 
consideration  of  it,  that  they  might  be  deeply  humbled  for  il. 
And  it  is  observable,  that  though  he  himself  was  wholly  clear  from 
this  guilt,  yet  he  puts  himself  into  the  number  of  the  sinners, 
because  he  was  a  member  of  the  same  community,  our  sins  and 
our  trespass.  Perhaps  he  now  remembered  it  against  himself,  as 
his  fault,  that  he  had  staid  so  long  after  his  brethren  in  Babylon, 
and  had  not  separated  himself,  so  soon  as  he  might  have  done,  from 
the  people  of  those  lands.  When  we  are  lamenting  the  wickedness 
of  the  wicked,  it  may  be,  if  we  duly  reflect  upon  ourselves,  and 
give  our  own  hearts  leave  to  deal  faithfully  with  us,  we  may  find 
something  of  the  same  nature,  though  in  a  lower  degree,  that  we 
also  have  been  guilty  of.  However,  he  speaks  that  which  was,  or 
should  have  been,  the  general  complaint. 

(1.)  He  owns  their  sins  to  have  been  very  great ;  "  Our  iniquities 
arc  increased  over  (mr  heads,  (v.  6.)  we  are  ready  to  perish  in  them, 
as  in  deep  waters;"  so  general  was  the  prevalency  of  them,  so 
violent  the  power  of  them,  and  so  threatening  were  they  of  the 
most  perniciouo  consequences.  "  Iniquity  is  grown  up  to  that 
height  among  ns,  that  it  reaches  to  the  heavens,  so  very  impudent, 
that  it  dares  heaven,  so  very  provoking,  that,  like  the  sin  of  Sodom, 
it  cries  to  heaven  for  vengeance."  But  let  this  be  the  comfort  of 
true  penitents,  that,  though  their  sins  reach  to  the  heavens,  God's 
mercy  is  in  the  heavens,  Ps.36. 5.  Where  sin  abounds,  grace  will 
much  more  abound. 

('2.)  Their  sin  had  been  long  persisted  in  ;  (v.T.)  Since  the  days 
of  our  fathers  have  ive  been  in  a  great  trespass.  The  example  of 
those  that  were  gone  before  them,  he  thought  so  far  from  excusing 
their  fault,  that  it  aggravated  il ;  we  should  take  warning  not  to 
stumble  at  the  same  stone.  The  corruption  is  so  much  the  worse, 
that  it  has  taken  deep  root,  and  begins  to  plead  prescription,  but  by 
this  means  we  have  reason  lo  fear  that  the  measure  of  the  iniquity 
was  nearly  full. 

(3.)  The  great  and  sore  judgments  which  God  had  brought  upon 
them  for  their  sins,  did  vcrv  much  asigravate  them.  For  our 
iniquities  we  have  been  delivered  lo  the  sword  and  to  captivity, 
(u.7.)  and  yet  not  reforme<l,  yet  not  reclaimed;  biayed  in  the 
mortar,  and  yet  the  folly  not  gone;  (Prov. '27.22.)  corrected, 
but  not  reclaimed. 

(4.)  The  late  mercies  God  had  bestowed  upon  them,  did  like- 
wise very  much  aggravate  their  sins.  This  he  insists  largely  upon, 
V.  8,1).  Observe,  [1.]  The  time  of  niercv;  Noirfor  a  little  space, 
that  is,  "  It  is  but  a  little  while  since  we  had  our  liberty,  and  it  is 
not  likely  to  continue  long."  This  greatly  aggravated  their  sin, 
that  they  were  so  lately  in  the  furnace,  and  that  they  knew  not 
how  soon  they  might  return  to  it  again;  and  could  they  yet  be 
secure?  [2.]  The  fountain  of  mercy;  Grace  has  been  shewed  us 
from  the  Lord.  The  kings  of  Persia  were  the  instruments  of  their 
enlargement;  but  he  ascribes  it  to  God,  and  to  his  grace,  his  free 
grace,  wilboiit  any  merit  of  their's.  [3.]  The  streams  of  mercy; 
ihev  were  not  forsaken  in  their  bondage,  but  even  in  Babylon  had 
llie  tokens  of  God's  presence,  inasmuch  as  they  were  a  remnant  of 
Israelites  left,  a  few  out  of  many,  and  those  narrowly  escaped  out 
of  the  hands  of  their  enemies,  by  the  favour  of  the  kings  of  Persia. 
But  Rzra  was  more  especially  struck  with  the  consideration  that 
they  had  a  nail  in  his  holy  place,  that  is,  (as  it  is  explained,  v.  9.) 
that  they  had  set  up  the  house  of  God.  They  had  their  religion 
settled,  and  the  service  of  the  temple  in  a  constant  method.  We 
are  to  reckon  it  a  great  comfort  and  advantage,  to  have  staled 
opportunities  of  worshipping  God.  Blessed  are  they  that  divell  in 
God's  house,  like  Anna  that  departed  not  from  the  temple.  Tint 
is  my  rest  for  ever,  says  the  gracious  soul.  [4.]  The  effects  of  all 
this;  it  enlightened  their  eyes,  and  it  revived  their  hearts  ;  that 
is,  it  was  very  comfortable  to  them,  and  the  more  sensibly  so, 
because  it  was  in  their  bondage,  it  was  life  from  the  dead  to  them: 
though  but  a  little  reviving,  it  was  a  great  favour,  considering  thgll 


Before  Christ  450. 


EZRA.  IX.  X. 


Ezra's  Reformation. 


Iliey  deserved  none,  uiid  the  day  o(  small  iliiiigs  was  an  earnest  of 
preater.  "Now,"  (says  Ezra,)  "  how  imgniteful  are  we,  to  offend 
It  God  that  lias  been  so  kind  to  ns!  Iiow  disingenuous,  to  mingle 
ourselves  in  sin  «illi  those  nations  from  wiioni  we  have  been,  in 
wonderful  mercy,  delivcrc<l !  how  unwise,  to  expose  ourselves  to 
God's  displeasure,  when  we  are  tried  willi  the  returns  of  his  favour, 
and  are  upon  our  good  behaviour  for  the  continuante  of  i(!" 

(5.)  It  was  a  great  aggravation  of  Ihesiii,  that  it  was  against  an 
express  fonimaiid.  We  hare  forsaken  thy  coniiiiaudments,  v,\0. 
It  seems  to  have  been  an  ancient  law  of  the  house  of  Jacob,  not  to 
match  wi 111  the  families  of  the  uncircumcised,  Geii.34. 14.  But, 
beside  that,  God  had  strictly  forbidden  it.  He  recites  the  com- 
mand, v.  11,12.  For  then  sin  appears  sin,  appears  exceeding 
sinful,  when  we  compare  it  with  the  law  which  is  broken  by  it: 
nothing  could  be  more  express,  Give  not  your  daughters  to  their 
sons,  nor  taJte  their  daughters  to  your  sons.  The  reason  given,  is, 
because,  if  they  mingled  with  those  nations,  they  would  pollute 
themselves;  it  was  aii  unclean  land,  and  they  were  a  holy  people; 
but  if  they  kept  themselves  distinct  from  them,  it  would  be  their 
honour  and  safety,  and  the  perpetuating  of  their  prosperity.  Now, 
to  violate  a  command  so  express,  backed  with  such  reasons,  and 
a  fundamental  law  of  their  constitution,  was  very  provoking  to  the 
God  of  heaven, 

(6.)  That,  in  the  jtrdgments  by  which  they  had  already  smarted 
for  their  sins,  God  had  punished  them  less  than  their  iniquities 
deserved,  so  that  he  looked  upon  them  to  be  still  in  debt  upon  the 
old  account.  "What!  And  yet  shall  we  run  up  a  new  score? 
Has  God  dealt  so  gently  with  us  in  correcting  us,  and  shall  we 
thus  abuse  his  favour,  and  turn  his  grace  into  wantonness?"  God, 
in  his  grace  and  mercv,  had  said  concerning  Zion's  caplivitv.  She 
hath  received  of  the  Lord  s  hand  double  for  all  her  sins  ;  (Isa.40.2.) 
but  Ezra,  in  a  penitential  sense  of  the  great  malignity  that  was  in 
their  sin,  though  the  punishment  was  ver.y  great,  owns  it  less  than 
they  deserved. 

2.  The  devout  affections  that  were  working  in  him,  in  making 
this  confession.     Speaking  of  sin, 

(1.)  He  speaks  as  one  much  ashamed.  With  this  he  begins,  iv.Q.) 
O  my  God,  I  am  ashamed  and  blush,  O  v)y  God,  (so  the  words 
are  placed,)  to  lift  up  my  face  unto  thee.  Note,  [l.]Sin  is  a 
shameful  thing ;  as  soon  as  ever  our  first  parents  had  eaten  for- 
bidden fruit,  they  were  ashamed  of  themselves.  [2.]  Holy  shame 
is  as  necessary  an  ingredient  in  true  and  ingenuous  repentance  as 
holy  sorrow.  [3.]  The  sins  of  others  should  be  our  shame,  and  we 
iihould  blush  for  those  who  do  not  blush  for  themselves.  We  inav 
well  be  ashamed  that  «e  are  any  thing  related  to  those  who  are 
so  ungrateful  to  God,  and  unwise  for  themselves.  This  is  c/e«;/«(7 
oKrsc/tJC5,  2Cor.  7. 11.  [4.]  Penitent  sinners  never  see  so  much 
reason  to  blush  and  be  ashamed,  as  when  they  come  to  lift  up  their 
faces  before  God.  A  natural  sense  of  our  own  honour,  which  we 
have  injured,  will  make  us  ashamed,  when  we  have  done  a  wrong 
thing,  to  look  men  in  the  face;  but  a  gracious  concern  for  God's 
honour  will  make  us  much  more  ashamed,  to  look  him  in  the  face. 
The  publican,  when  he  went  into  theSemple  to  pray,  hung  down 
his  head  more  than  ever,  as  one  ashamed,  Luke  18. 13.  [5.]  An 
eye  to  God,  as  our  God,  will  be  of  great  use  to  us  in  the  exercise 
of  repentance.  Ezra  begins,  O  my  God;  and  again,  in  the  same 
breath.  My  God.  The  consideration  of  our  covenant-relation  to 
God,  as  ours,  will  help  to  humble  us,  and  break  our  hearts  for  sin, 
that  we  should  violate  both  his  precepts  to  us,  and  our  promises 
to  him  ;  it  will  also  encourage  us  to  hope  for  pardon,  upon  repent- 
ance. He  is  mv  God,  notwithstanding  this,  and  every  transgression 
in  the  covenant  does  not  throw  us  out  of  covenant. 

(2.)  He  speaks  as  one  much  amazed,  (I'.IO.)  "  What  shall  ue 
say  after  this?  For  mv  part,  I  know  not  what  to  say:  if  God  do 
not  help  us,  we  are  undone."  The  discoveries  of  guilt  excite 
amazement;  the  more  we  lliink  of  sin,  the  worse  it  looks;  the 
difficulty  of  the  case  excites  amazement.  How  shall  we  recover 
ourselves?  Which  way  shall  we  make  our  peace  with  God? 
[1.]  True  penitents  are  at  a  loss  what  to  say:  Shall  we  say,  Wc 
bave  not  sin7ied,  or,  God  mil  not  require  it?     If  ^e  do,  u-e  deceive 


ourselves,  and  the  truth  is  not  in  us.  Shall  we  say,  Ha\e  patience 
with  us,  and  we  will  pay  thee  all,  with  thousands  <f  rams,  or  out 
first-born,  for  our  transrjressinuf  Go<l  will  not  thus  In-  mocked,  li«i 
knows  we  are  inscjivent.  Shall  we  say,  7V/cifi  is  no  hope,  and  lei 
come  on  us  uhat  ivili?  That  is  hut  to  make  bad  worse.  [2.]  True 
penitents  will  consider  what  to  say,  and  should,  as  Ezra,  beg  a 
God  to  teach  them;  What  .shall  we  s;iy  ?  Sav,  "  1  have  sinned, 
I  have  done  foolishly;  God  be  merciful  to  niea  sinner;"  and  the 
like.     SeeHos.14.2. 

(3.)  He  speaks  as  one  much  afraid,  r.  13, 14.  "After  all  thtj 
judgments  that  are  come  upon  us,  to  reclaim  us  from  sin,  and  ail 
the  deliverances  that  have  been  wrought  for  us,  to  engage  us  to 
God  and  duty,  if  we  should  again  break  God's  couiniaiidments,  by 
joining  in  affinity  with  the  children  of  disobedience,  and  learnino- 
their  ways,  what  else  could  we  expect,  but  that  God  should  be 
angry  with  us  till  he  had  consumed  tts,  and  there  should  not  be 
so  much  as  a  remnant  left,  nor  any  to  escape  the  destruction.?" 
There  is  not  a  surer  or  sadder  presage  of  ruin  to  any  people,  than 
revolting  to  sin,  to  the  same  .sins  again,  after  great  judgments,  and 
great  deliverances.  They  that  will  be  wrought  u]>on  neither  by 
the  one  nor  by  the  other,  are  fit  to  be  rejected,  as  reprobate  silver, 
for  the  founder  meltelh  in  vain. 

(4.)  He  speaks  as  one  much  assured  of  the  righteousness  of 
God,  and  resolved  to  acquiesce  in  that,  and  to  leave  the  matter 
with  him,  whose  judgment  is  according  to  truth,  (i>.  15.)  "  Thorn 
art  righteous,  wise,  just,  and  good ;  thou  wilt  neither  do  us  wrong, 
nor  be  hard  upon  us,  and  therefore,  behold,  ue  are  before  thee, 
we  lie  at  thy  feet,  waiting  our  doom ;  we  cannot  stand  before  thee, 
insisting  upon  any  righteousiiess  of  our  own,  having  no  plea  in 
support  us  or  bring  us  off,  and  therefore  we  fall  down  before 
thee,  in  our  trespass,  and  cast  ourselves  on  thy  mercy;  do  unto  ta 
whatsoever  seemelh  good  unto  thee,  Judg.  10.  15.  We  have 
nothing  to  say,  nothing  to  do,  but  to  make  supplication  to  our 
Judge,'^  .lob.  9. 15.  Thus  does  this  good  man  lay  his  .grief  befoie 
God,  and  then  leave  it  with  him. 

CHAP.  X. 

In  this  chapter,  ir«  hare  that  grifvance  redressed,  uhich  teas  complained  of,  ant 
'  lamenlcd,  in  the  foregoing  chapter.  ObsnTC,  I.  Hnw  (he  people's  hearts 
irere  prepared  for  the  redress  of  it,  by  the  deep  humiliation  for  the  sin,  v.  I. 
//.  How  it  was  jiroposed  to  Esru  by  Shechaniah,  i.  2.  .4.  ///.  How  tin 
proposal  vas  put  in  execution.  I,  The  great  men  were  sworn  to  stand  to  it,  v.  5. 
2.  Ezra  appeared  first  in  it,  v.  6.  3.  A  general  assembly  was  called,  p.  7  .  .  9. 
4.  Thry  all,  in  compliance  with  Ezras  exhortation,  agreed  to  the  refonna- 
Hon,  r.  10.  .14.  5.  Coimnissiuners  were  appointed  to  sit,  de  die  in  diem — 
day  after  day,  to  inquire  who  had  married  strange  wives,  and  to  oblige  them 
to  put  them  away,  which  is  done  accordingly,  (v.  14.  .17.)  and  a  list  of  the 
names  if  those  iiiat  were  found  guilty  given  in,  v.  18.  .44. 

1.  1\T0W  when  Ezra  had  prayed,  and  when  he 
^.^  had  confessed,  weeping  and  casting-  himself 
down  before  the  house  of  God,  there  assembled 
unto  liim  out  of  Israel  a  very  great  congregation 
of  men  and  women  and  children:  for  the  people 
wept  very  sore.  2.  And  Sliechaniah  the  son  of 
Jeliiel,  owe  of  the  sons  of  Elam,  answered  and  said 
iiiilo  Ezra,  We  have  tre>|jassed  against  our  God, 
and  have  taken  stran.ae  wives  of  the  people  of  the 
land :  yet  now  thf-re  is  hope  in  Israel  concerning 
this  thing.  3.  3fow  tiierefore  let  us  make  a  cove- 
nant with  our  God  to  put  away  all  the  wives,  and 
•such  as  are  born  of  them,  according  to  the  counsel 
of  my  lord,  and  of  those  that  tremble  at  the 
coitmiandment  of  our  God;  and  let  it  be  done 
according  to  the  law.  4.  Arise;  for  l/tis  matter 
behngeth  unto  thee:  we  also  will  be  with  thee:  be 
of  good  courag<-,  and  do  it.     5.  Then  arose  Ezra, 


Before  Christ  45G.  EZRA,  X. 

and  made  the  chief  priests,  the  Levites,  and  all 
Israel,  to  swear  that  they  should  do  according  to 
this  word.     And  they  sware. 


Ezra's  Ueforniation, 


We  are  toiil, 

I.  What  good  impressions  were  made  upon  llie  people  b_\  Ezra  s 
humiliation  and  confession  of  sin.  No  sooner  was  it  noised  in  the 
citv,  that  their  new  governor,  whom  Ihcv  rejoiced  in,  was  himself 
in  'grief,  and  to  so  great  a  degree,  for  them  and  their  sin,  than 
presently  there  assembled  to  him  a  very  great  congregation,  to  see 
what  the  n)atter  w as,  and  to  mingle  their  tears  with  bis,  v.  1 .  Our 
weeping  for  other  people's  sins  may  perhaps  set  those  a  weeping 
for  them  themselves,  who  otherwise,  would  have  continued  senseless 
and  remorseless.  See  what  a  happy  influence  the  good  examples 
of  great  ones  may  have  upon  tlieir  inferioj-s.  When  Ezra,  a 
scribe,  a  scholar,  a  man  in  authority  under  the  king,  so  deeply 
lamented  the  public  corruptions,  they  concluded  that  Ihey  were 
indeed  very  grievous,  else  he  would  not  thus  hare  grieved  for 
them ;  and  this  drew  tears  from  every  eye :  men,  women,  and 
children,  wept  very  sore,  when  he  wept  thus. 

II.  What  a  good  motion  Sliechaniah  made,  upon  this  occasion. 
The  place  was  Bochim,  a  place  of  weepers;  but,  for  aught  that 
appears,  there  was  a  profound  silence  among  them,  as  among 
Job's  friends,  who  spake  not  a  word  to  him,  because  they  saw  that 
his  grief  was  very  great,  till  Sliechaniah  (one  of  Ezra's  compa- 
nions from  Babylon,  c/i.8. 3, 5.)  stood  up,  and  made  a  speech 
addressed  to  Ezra,  in  which, 

l.He  owns  the  national  guilt,  sums  up  all  Ezra's  confession  in 
one  word,  and  sets  to  his  seal,  that  it  was  true,  "  We  have  tres- 
passed against  our  God,  and  have  taken  strange  wives;  (v. 2.) 
the  matter  is  too  plain  to  be  denied,  and  too  bad  to  be  excused." 
It  does  not  appear  that  Shechaniah  was  himself  culpable  in  this 
matter,  (if  he  had  had  the  beam  in  his  own  eye,  he  could  not  have 
seen  so  clearly  to  pluck  it  out  of  his  brother's  eye,)  but  his  father 
was  guilty,  and  divers  of  his  father's  house,  as  appears,  r.  26.  and 
therefore  he  reckons  himself  among  the  trespassers ;  nor  does  he 
seek  to  excuse  or  palliate  the  sin,  though  some  of  his  own  relations 
were  guilty  of  it,  but,  in  the  cause  of  God,  says  to  his  father,  I 
have  not  known  him,  as  Levi,  Deut.  33.9.  Perhaps  the  strange 
wife  that  his  father  had  married  had  been  an  unjust  unkind  step- 
mother to  him,  and  had  made  mischief  in  the  family,  and  he 
supposed  that  others  had  done  the  like,  which  made  him  the 
more  forward  to  appear  against  this  corruption ;  if  so,  it  was  not 
the  only  time  that  private  resentments  have  been  over-ruled,  by  the 
providence  of  God,  to  serve  the  public  good. 

2.  He  encourages  himself,  and  others,  to  hope,  that,  though  the 
matter  was  bad,  it  might  be  amended;  Yet  now  there  is  hope  in 
Israel,  (where  else  should  there  be  hope,  but  in  Israel?  They 
that  are  strangers  to  that  commonwealth,  are  said  to  have  no 
hope,  Eph.2.12.)  even  concerning  this  thing.  The  case  is  sad, 
but  it  is  not  desperate;  llied  isease  threatening,  but  not  incurable. 
There  is  hope  that  the  people  may  be  reformed,  the  guilty  reclaimed, 
a  stop  put  to  the  spreading  of  the  contaf;ion  ;  and  so  the  judgments 
which  the  sin  deserves  may  be  prevented,  and  all  will  be  well. 
l^ow  there  is  hope;  now  that  the  disease  is  discovered,  it  is  half 
cured.  Now  that  the  alarm  is  taken,  the  people  begin  to  be  sensible 
nf  the  mischief,  and  to  lament  it,  a.  s|)irit  of  repentance  seems  to 
be  poured  out  upon  them,  and  Ihey  are  all  thus  humbling  them- 
selves before  God  for  it,  now  there  is  hope  that  God  will  forgive, 
and  have  mercy.  The  valley  of  Achor,  that  is,  of  trouble,  is  the 
door  of  hope;  (Hos.2. 16.)  for  the  sin  that  truly  troubles  us  shall 
not  ruin  us.  There  is  hope,  now  that  Israel  has  such  a  prudent, 
pious,  zealous,  governor  as  Ezra,  to  manage  Ibis  affair.  Note,  (  l.)In 
melancholy  times,  we  must  see  and  observe  what  makes  for  us,  as 
well  as  what  makes  against  us.  (2.)  There  may  be  good  hopes 
through  grace,  even  then  when  there  is  the  sense  of  great  gMilt 
before  God.  (3.)  Where  sin  is  seen  and  lamented,  and  good  steps 
la'iCen  towards  a  reformation,  even  sinners  ought  to  be  encouraged. 
(4.)  Even  great  saints  must   ihaiikfiilly  receive  seasonable  counsel 


and  comfort  from  those  that  are  much  their  inferiors,  as  Ezra 
from  Sliechaniah. 

3.  He   advises  that   a   speedy   and   effectual  course  should   be 
taken  for  the  divorcing  of  the  strange  wives.     The  case  is  plain; 
what  has  been  done  amiss  must  be  untlone  again,  as  far  as  possible; 
nothing  less  than  that  is  true  repentance.      Let  us  put  aicay   all 
the  wives,    and  stich  as   are  born  of  them,  v.  3.      Ezra,  Ihough  he 
knew   this  was   the   only   way   of    redressing  the   grievance,  yet 
perhaps  did   not  think  it  feasible,  and  despaired  of  ever  bringing 
the  people  to   it,  which  put  him  into  that  confusion  that  we  left 
him  in,  in  the  foregoing  chapter;  but  Shechaniah,  who  conversed 
more  with  the  people  than  he  did,  assured  him  the  thing  was  prac- 
ticable, if  they  went  wisely  to  work.     As  to  us,  now,   it  is  certain 
that  sin  must  be  put  away,  a  bill  of  divorce  must  be  given  it.  with 
a  resolution  never  to  have  any  thing  more  to  do  with  it,  though 
it  be  dear  as  the  wife  of  thy  bosom,  nay,  as  a  right  eye,  or  a  right 
hand,  otherwise  there  is  no  pardon,  no  peace.     What  has  been 
unjustly  got,  cannot  be  justly  kept,  but  must  be   restored;   but  as 
to  the  case  of  being  vnctjvally  yoked  %vilh  unbelievers,  Shechaniah's 
counsel,  which  he  was  tiien   so  clear  in,  will  not  hold  now;  such 
marriages,  it  is  certain,  are  sinful,  and  ought  not  to  be  made,  but 
they  are  not   null.     Our   rule,  under  the  gospel,  is.  Quod  fieri 
non  debuit,  factum  valet — That  tchich  ought  not  to  have  been 
done,  must,   when   done,   abide.     If  a   brother  has  a  wife  that 
believelh  not,  and  she  be  pleased  to  dwell  with  him,  let  him  not 
put  her  away,  1  Cor.  7. 12, 13. 

4.  He  puts  them  into  a  good  method  for  the  effecting  of  this 
reformation,  and  shews  them  not  only  that  it  must  be  done,  but 
how.  (l.)"Let  Ezra,  and  all  those  that  were  present  in  this 
assemlily,  agree  in  a  resolution  that  this  must  be  done  ;  pass  a  vote 
immediately  to  this  effect,  it  will  now  pass  nemine  contradicente — 
unanimonsly,  that  it  may  be  said  to  be  done  according  to  the 
counsel  of  my  lord,  the  president  of  the  assembly,  with  the  unani- 
mous concurrence  of  those  that  tremble  at  iht;  commandment  of 
our  God,  which  is  the  description  of  those  that  were  gathered  to 
him,  c/i.9.  4.  Declare  it  to  be  the  sense  of  all  the  sober  serious 
people  among  us,  which  cannot  but  have  a  great  sway  among 
Israelites."  (2.)  "  Let  the  command  of  God  in  this  matter,  which 
Ezra  had  recited  in  his  prayer,  be  laid  before  the  ])eo|)le,  and 
let  them  see  that  it  is  done  according  to  the  laiv  ;  we  have  that 
to  warrant  us,  nay,  that  binds  us,  to  what  we  do;  it  is  not  an 
addition  of  our  own  to  the  divine  law,  but  the  necessary  execution 
of  it.  (3.)  "While  we  are  In  a  good  mind,  let  us  bind  ourselves, 
by  a  solemn  vow  and  covenant,  that  we  will  do  it,  lest,  when  the 
present  impressions  are  worn  off,  the  thing  be  left  undone.  Let 
us  covenant,  not  only  that,  if  we  have  strange  wives  ourselves,  we 
will  put  them  away,  but  that,  if  we  have  not,  we  will  do  what  we 
can  in  our  places,  to  oblige  others  to  put  away  their's. "  (4.)  "  Let 
Ezra  himself  preside  in  this  matter,  who  is  authorized  by  the  king's 
commission,  to  inquire  whether  the  law  of  God  was  duly  observed 
in  Judah  and  Jerusalem,  (c/i.7. 14.)  and  let  us  all  resolve  to  stand 
by  him  in  it,  (u.4.)  Arise,  be  of  good  courage.  Weeping,  in  this 
case,  is  good,  but  reformiflg  is  better."  See  what  God  said  to 
Joshua  in  a  like  case,  Josh. 7. 10, 11. 

III.  What  a  good  resolution  they  came  to,  upon  this  good 
motion,  r.S.  They  not  only  agreed  that  it  should  be  done,  but 
bound  themselves  with  an  oath  that  they  would  do  according  to 
this  word.     Fast  bind,  fast  find. 


6.  Tiieii  Ezra  rose  up 
God,  and  went  into  the 


from  hefore  the  house  of 
chamber  of  Johanan  the 
son  of  Eliashib:  and  when  he  came  thither,  he  did 
eat  no  bread,  nor  drink  water:  for  he  mourned 
liecanse  of  the  transgression  of  them  that  liad  been 
carried  away.  7.  And  they  made  proclamation 
throuffhout  Judah  and  Jerusalem  nnto  all  the 
children  of  the  captivity,  that  they  should  gathei' 
themselves  together  unto  Jerusalem:     0.  Anil   Iha/ 


fiefore  Christ  456. 


EZUA,  X. 


Ezra'.s  Ueroriiiatlon. 


soever  would  not  come  witliiii  three  <lays,  ac.ordinii^ 
',()  tlie  counsel  of  the  princes  and  the  elders,  all  his 
substance  should  be  forfeited,  and  himself  sepa- 
sated  from  the  congregation  of  those  that  had  been 
carried  away.  9.  Then  all  tlie  men  of  Judah  and 
Benjamin  cathered  themselves  togellier  unto  Jeru- 
salem within  three  days.  It  icfis  tlie  ninth  month, 
and  the  twentieth  day  of  tiie  month;  and  all  the 
people  sat  in  the  street  of  the  house  of  God,  trem- 
bling because  of  this  matter,  and  for  the  great  rain. 
10.  And  Ezra  the  priest  stood  up,  and  said  unto 
them,  Ye  have  transgressed,  and  have  taken  strange 
wives,  to  increase  the  trespass  of  Israel.  11.  Now 
ther'^fore  make  confession  unto  the  Lord  God  of 
youi  fathers,  and  do  his  pleasure:  and  separate 
yourselves  from  the  people  of  the  land,  and  from 
the  strange  wives.  12.  Then  all  the  congregation 
answered  and  said  with  a  loud  voice,  As  thou  hast 
said,  so  must  we  do.  13.  But  the  people  are  many, 
and  it  is  a  time  of  much  rain,  and  we  are  not  able 
to  stand  without,  neither  is  this  a  work  of  one  day 
or  two:  for  we  are  many  that  have  transgressed 
in  this  thing.  14.  Let  now  our  rulers  of  all  the 
congregation  stand,  and  let  all  them  which  have 
taken  strange  wives  in  our  cities  come  at  appointed 
times,  and  with  them  the  elders  of  every  city,  and 
the  judges  thereof,  until  the  fierce  wrath  of  our 
God  for  this  matter  be  turned  from  us. 


We  have  nere  an  account  of  tlie  proceedings  upon  the  resolutions 
lately  taken  up  concerning  the  strange  wives;  no  lime  was  lost; 
they  struck  when  the  iron  was  hot,  and  soon  set  the  wheels  of 
reformation  a-going. 

I.  Ezra  went  to  the  council-chamher,  where,  it  is  probable,  the 
priests  used  to  meet  upon  public  business.  And  till  he  came 
thither,  (so  Bishop  Patrick  thinks  it  should  be  read,)  till  he  sav/ 
gomething  done,  and  more  likely  to  be  done,  for  the  redress  of  this 
grievance,  he  did  neither  cat  nnr  drink,  but  continued  mourning. 
Sorrow  for  sin  should  be  abiding  sorrow;  be  sure  to  let  it  continue 
till  the  sin  be  put  away. 

II.  He  sent  orders  to  all  the  children  of  the  cajitivity  to  attend 
him  at  Jerusalem  within  tliree  days;  (u.7,8.)  and,  being  autho- 
rized bv  the  king  to  enforce  his  orders,  with  penalties  annexed, 
(c/i.7.26.)  he  threatened,  that  whosoever  refused  to  obey  the 
summons  should  fojfeit  his  estate,  and  be  out-lawcd.  The  doom 
of  him  that  would  not  attend  on  this  religious  occasion,  should  be, 
that  his  substance  should,  in  his  stead,  be  ever  after  appropriated 
to  the  service  of  ihcir  religion,  and  he  himself,  for  his  contempt, 
should,  for  ever  after,  be  excluded  from  the  honours  and  privileges 
of  their  religion  ;  he  should  be  excommunicated. 

III.  Within  the  time  limited,  llie  generality  of  the  people  met  at 
Jerusalem,  and  made  their  appearance  in  the  street  of  the  houses/ 
God,  v.Q.  Thev  that  had  no  zeal  for  the  work  they  were  called 
to,  nay,  perhaps  had  a  dislike  to  it,  being  themselves  delinquents, 
yet  paid  such  a  deference  to  Ezra's  authority,  and  were  so  awed  by 
the  penalty,  that  they  durst  not  slay  away. 

IV.  God  gave  Ihem  a  token  of  his  displeasure,  in  the  great  rain 

that  happened    at   that   time,   (u.D.)  and    again,  (u.  13.)  which 

perhaps  kept  some  aviay;  it  was,  however,  grievous  to  them,  that 

met  in   the   open  street:    vet    the   circumslance    of   the    heavens 

weening,   when   they  wepi,   might  sign  fy,   IhJt  though  God  was 

luigry  with  them  foi  Uieir  sin,  yet  he  was  well  pleased  with  their 

repentance,  and  (as  it  is  said,  judg.  10.  IC.)  his  fcul  was  grieved 

44 
VOL  ir. 


for  the  min  r  /  nf  hracl;  i|  was  also  an  indication  of  the  eood  f:oit« 
of  Iheir  re])c:ildnce,  for  the  rain  makes  the  earlh  fruitful. 

V.  Ezra  gave  tlie  chiirge  at  this  great  assize;  he  (old  iheni  that 
he  called  them  togetlur  now,  because  he  found,  that,  since  their 
return  out  of  captiv  ily,  they  had  increased  the  trespass  of  Israel  hi 
marrying  stranije  wives,  lliat  tliey  had  added  to  their  foru.er  sin's 
this  new  transgression,  which  would  certainly  be  a  means  ol 
introducing  idokitry  again,  the  very  sin  they  had  smarted  for,  ami 
which,  he  hoped,  they  had  been  cured  of,  in  their  captivity.  Ht 
informed  them,  too,  lliat  he  called  tliem  together  that  they  mifrh; 
confess  their  sin  to  God,  and,  having  done  that,  mi>;ht  diclaie 
themselves  ready  a;id  willing  to  do  his  pleasure,  as  it  slioul.l  b» 
made  known  to  Ihem,  (which  all  Ihose  will  do  that  truly  reiicf?!  <,t 
what  they  have  done  to  incur  his  displeasure,)  and  particularly,  thai 
they  might  separate  lliemselves  from  all  idolaters,  cs.jf-ciidlv 
idolatrous  wives,  w.10,11.  On  Ihe'^e  heads,  we  may  su|][,ose,  he 
enlarged,  and,  probably,  ma<le  such  another  confession  ol  the  sin 
now,  as  he  had  made  ch.  9.  which  he  required  them  to  sav  Aim  n  lo. 

VI.  The  people  subinilted  tliemstlves,  not  only  to  t/ia's  juris- 
diction in  general,  but  to  his  inquisition  and  determina.oon  in  litis 
matier ;  "As  thou  hast  said,  so  must  ire  do,  u.  12.  We  lia\e 
sinned  in  mingling  ourselves  with  ihe  healheii,  and  have  thereby 
been  in  danger,  not  only  of  being  corru|)lc(l  by  them,  for  we  are 
frail,  but  of  being  lost  among  Ihem,  for  we  are  few  ;  we  aie, 
therefore,  convinced  that  there  is  an  absolute  necessity  of  our  se|)a- 
rating  from  Ihem  again."  There  is  then  hope  concerning  peojile, 
when  they  are  convinced,  not  only  that  it  is  good  to  part  vulh  Uieir 
sins,  but  that  it  is  indispensably  necessary  ;  we  must  do  it,  or  we 
are  undone. 

VII.  It  was  agreed  that  this  affair  should  be  carried  on,  not  in  a 
popular  assembly,  nor  that  they  should  think  to  go  through  with  it 
all  on  a  sudden,  but  that  a  court  of  delegates  should  be  a])p(iinled 
to  receive  complaints,  and  to  hear  and  determine  upon  them.  It 
could  not  be  done  at  this  time,  for  it  was  not  put  into  a  method, 
nor  could  the  people  sland  out,  because  of  the  rain ;  the  delin<(uenls 
were  many,  and  it  would  require  lime  to  discover  and  examine 
then!.  Nice  cases  would  arise,  which  could  not  be  adjudged 
without  debate  and  deliheralion,  ii.l3.  "And  Iherefore  let  the 
crowd  be  dismissed,  and  the  rulers  stind  to  receive  inforinalions  ; 
let  them  proceed  city  by  city,  .ajid  let  ihe  offenders  be  convicted 
before  them  in  the  presence  of  the  judges  and  elders  of  their  own 
city;  and  let  them  be  intrusted  to  see  the  orders  cxeculed  ;  thus 
take  time,  andice  sliall  haw  done  the  sooner;  whereas,  if  we  do  it 
in  a  hurry,  we  shall  do  it  by  halves,  i'.  14.  If,  in  Ibis  method, 
a  thorough  reformalinn  be  made,  the  fierce  wrath  of  God  will  be 
turned  from  us,  which,  we  are  sensible,  is  ready  to  break  forth 
against  us  for  this  Iraiisgiession." 

Ezra  was  willing  that  his  zeal  should  be  guided  by  the  people's 
prudence,  and  put  the  mailer  into  this  method  ;  he  is  not  ashamed 
to  own  that  Ihe  advice  came  from  them,  any  more  than  he  was  to 
comply  with  il. 

15.  Only  Jonathan  the  son  of  Asalifl  and  Jaiia- 
ziah  the  son  of  Tikvah  were  employed  about  I  his 
matter:  and  Meshullam  and  Shabbethai  the  Levite 
helped  them.  IG.  And  the  children  of  the  captivity 
did  so.  And  Ezra  the  priest,  with  certain  chief 
of  the  fathers,  after  the  house  of  their  falhers,  and 
all  of  them  by  their  names,  were  separated,  and 
sat  down  in  the  first  day  of  the  tenth  month  to 
examine  the  matter.  17.  And  they  made  an  end 
with  all  the  men  that  had  taken  strange  wives  by 
the  first  day  of  the  first  numth.  18.  And  among 
the  sons  of  the  priests  there  were  found  that 
had  taken  strange  wives:  namely,  of  the  sons  of 
Jeshua  the  son  of  Jozadak,  and  his  brethren; 
Maaseiah,  and  Eliezer,  and  Jaril),  and  Gedaliah. 


B.-foie  C'lnst  4'jb-. 


ZRA.   X. 


Ezra's  liflOrmatioii. 


ID.  And  they  cjave  tlieir  liands  tliat  tliey  wouM  put 
away  their  wives;  and  being  guilty,  they  offered  a 
ram  of  the  flock  for  their  trespass.  20.  A>ul  of  the 
sons  of  Immer;  Hanani,  and  Ze'jadiah.  21.  And 
of  tlie  sons  of  Harim  ;  Maaseiah,  and  Elijali,  and 
Sliemaiali,  and  Jehiel,  and  TJzziah.  22.  And  of 
the  sons  of  Pashiir;  Ehoenai,  Maaseiali,  Ishmael, 
Nellianeel,  Jozalcul.  nnd  ILlasah.  23.  Also  of  the 
Levites ;  Jozabad,  mihI  Shiinei,  and  Kelaiah,  (the 
same  is  Kelita,)  Pelhahiah,  Judah,  and  Eliezer. 
24.  Of  the  singers  also ;  Eliashih  :  and  of  the 
porters;  Shallum,  and  Telem,  and  Uri.  25.  More- 
over of  Israel:  of  the  sons  of  Parosh;  Raniiah,  and 
Jeziah,  and  Malchiah,  and  Miamin,  and  Eleazar, 
and  Malchijah,  and  Benaiah.  20.  And  of  the  sons 
of  Elam:  Mattaniah,  Zechariah,  and  Jehiel,  and 
Abdi,  and  Jeremoth,  and  Eliah.  27.  And  of  the 
sons  of  Zattu  ;  Elioenai,  Eliashib,  Mattaniah,  and 
jeremoth,  and  Zabad,  and  Aziza.  28.  Of  the  sons 
also  of  Bebai ;  Jehohanan,  Hananiah,  Zabbai,  and 
Athlai.  29.  And  of  the  sons  of  Bani ;  Meshullam, 
Malluch,  and  Adaiah,  Jashub,  and  Sheal,  and 
Ramoth.  30.  And  of  the  sons  of  Pahath-moab; 
Adna,  and  Chelal,  Benaiah,  Maaseiah,  Mattaniah, 
Bczaleel,  and  Binnui,  and  Manasseh.  31.  And  of 
the  sons  of  Harim ;  Eliezer,  Ishijah,  Malchiah, 
Shemaiah,  Shimeon,  32.  Benjamin,  Mallnch,  and 
Shemariah.  33.  Of  the  sons  of  Hashum  ;  Mattenai, 
Mattathah,  Zabad,  Eliphelet,  Jeremai,  Manasseh, 
and  Shimei.  34.  Of  tlie  sons  of  Bani;  Maadai, 
Amram,  and  XJel,  35.  Benaiah,  Bedeiah,  Chelluii, 
36.  Vaniah,  Meremoth,  Eliashib,  37.  Matlaniaii, 
Mattenai,  and  Jaasan,  38.  And  Bani,  and  Binnni, 
Shimei,  39.  And  Shelamiah,  and  Nathan,  and 
Adaiah,  40.  Machnadebai,  Shashai,  Siiarai, 
41.  Azareel,  and  Shelemiah,  Shemariah,  42.  Shal- 
lum, Amariah,  and  Joseph.  43.  Of  the  sons  of 
Nebo  ;  Jeiel,  Mattathiah,  Zabad,  Zebina,  Jadau, 
and  Joel,  Benaiah.  44.  All  these  had  taken  strange 
wives:  and  some  of  them  had  wives  by  whom  they 
had  children. 


The  method  of  proceeding  in  this  matter  being  concluded  on, 
and  the  congregation  dismissed,  that  each  in  his  respective  place 
might  gain  and  give  intelligence,  to  facilitate  the  matter;  we  are 
here  told, 

I.  Who  were  the  persons  that  undertook  to  manage  the  matter, 


and  bring  the  causes  regularly  before  the  comm'ssioners;  Jonathan 
and  ■^^ahaziuk,  two  active  men,  whether  of  l!  e  priests  or  of  th« 
people,  docs  not  appear;  probably  they  were  the  men  that  made 
that  proposal,  d.  13,  14.  and  wee,  therefore,  the  fittest  to  see  it 
pursued  ;  two  honest  Levites  were  joined  with  tliein,  and  helped 
them,  V. 15.  Dr.  Lightfoot  gives  a  contrary  sense  of  this;  Only 
(or  nevertheless)  Jonathan  and  Jahaziah  stood  against  this  matter, 
(which  reading  the  original  will  very  well  bear,)  and  these  two 
Levites  helped  them,  in  op|)osing  it,  either  the  thing  itself,  or  this 
method  of  proceeding.  It  was  strange,  if  a  work  of  this  kind  was 
carried  on,  and  met  with  no  opposition. 

II.  Who  were  the  commissioners  that  sat  upon  this  matter; 
Ezra  was  president,  and  with  him  certain  chief  of  the  fathers  who 
were  qualified  with  wisdom  and  zeal,  above  others,  for  this  service, 
V.  IG.  It  was  happy  for  them  that  tliey  had  such  a  man  as  Ezra 
to  head  them;  they  could  not  have  done  it  well  without  his 
direction,  yet  he  would  not  do  it  without  their  concurrence. 

III.  How  long  they  were  about  it;  they  began,  the  first  day  if 
the  tenth  month,  to  examine  the  matter,  {v.  16.)  which  was  but  leu 
days  after  this  method  was  proposed,  (d.9.)  and  tlicy  finished  in 
three  months,  r.  17.  They  sat  close,  and  minded  their  business, 
otherwise  they  could  not  have  desjiatched  so  many  causes  as  lliey 
had  before  them,  in  so  little  time;  for  we  may  suppose  that  all  who 
were  impeached,  were  fairly  asked  what  cause  they  could  shew 
why  they  should  not  be  parted.  If  we  may  judge  by  other  cases, 
provided  the  wife  were  proselyted  to  the  Jewish  religion,  she  \vas 
not  to  be  put  away;  the  trial  of  which  would  require  great 
care. 

IV.  Who  the  persons  were,  that  were  found  guilty  of  this  crime; 
their  names  are  here  recorded  to  their  perpetual  reproach :  many 
of  the  priests,  nay,  of  the  family  of  Joshua,  the  high  priest,  were 
found  guilty,  (u.l8.)  though  the  law  had  particularly  provided  for 
the  preserving  of  their  honour  in  their  marriages,  that,  being  holv 
themselves,  they  should  not  marry  such  as  were  profane.  Lev.  21. 7. 
They  that  should  have  taught  others  the  law,  brake  it  themselves, 
and  by  their  example  imboldeued  others  to  do  likewise.  But, 
having  lost  their  innocency  in  this  matter,  they  diti  well  lo 
recant,  and  give  an  example  of  repentance;  for,  1.  They  promise.! 
vnder  their  hand  to  put  away  their  strange  wives;  some  tiling 
(liat  thev  sware  it  with  their  hands  lifted  vp.  2.  They  toiilt 
the  appdinted  way  of  obtaining  pardon,  bringing  the  ram  \ilii(li 
was  appointed  by  the  law  for  a  trespass-offering,  (Lev.G.fi.) 
so  owning  their  guilt,  and  the  desert  of  it,  and  humbly  suing 
for  forgiveness. 

About  113  in  all  are  here  named,  who  had  married  strange 
wives,  and  some  of  them,  it  is  said,  {v.  44.)  had  children  by  then), 
which  implies  that  not  many  of  them  had,  God  not  crowning  those 
marriages  with  the  blessing  of  increase.  Whether  the  children 
were  turned  off  with  the  mothers,  as  Shechaniah  proposed,  does 
not  appear;  it  should  seem  not:  it  is,  however,  probalile  that 
the  wives  which  were  put  away  were  well  provided  for,  according 
to  their  rank.  One  would  think  this  grievance  was  uow 
thoroughly  redressed,  yet  we  meet  with  it  again,  Neh.13.22. 
and  Mai.  2. 11.  for  such  corruptions  are  easily  and  insensiblj 
brought  in,  but  not  without  great  difficulty  purged  out  again. 
The  best  reformers  can  but  do  their  endeavour,  but  when  the 
Redeemer  himself  shall  come  to  Zion,  he  shall  effectually  turn 
aivay  ungodliness  from  Jacob. 


AN 


EXPOSITION, 


WITH 


Practical  i!^i>0crbation0. 


OF  THE  BOOK  OF 


NEHEMIAH. 


This  book  continues  the  history  of  tlie  cliildren  of  the  captivity ;  the  poor  Jews  lliat  were  lately  returned  out  of  Babylon  to 
their  own  hind.  At  this  time,  not  only  the  Persian  n)onar(;hv  flourished  in  g;reat  pomp  and  power,  but  Greece  and  Rome 
began  to  be  very  great,  and  make  a  figure.  Of  the  afluirs  of  those  high  and  mighty  states,  we  have  authentic  accounts 
extajit;  but  the  sacred  and  inspired  history  takes  cognizance  only  of  the  state  of  the  Jews,  and  makes  no  mention  of  other 
nations,  but  as  the  Israel  of  God  had  dealings  with  them;  for  the  Lord's  portion  is  his  people,  they  are  his  peculiar 
ireasurc,  and,  in  comparison  with  them,  the  rest  of  the  world  is  but  as  lumber.  In  my  esteem,  Ezra  the  scribe,  and 
Nehemiah  the  Tirshatha,  though  neither  of  them  ever  wore  a  crown,  commanded  an  army,  conquered  any  country,  or  were 
famed  for  philosophy  or  oratory,  yet  both  of  them,  being  pious  praving  men,  and  very  serviceable  in  their  day  to  the 
church  of  God  and  the  interests  of  religion,  were  really  greater  men,  and  more  honourable,  not  only  than  any  of  the 
Roman  consuls  or  dictators,  but  than  Xenophon,  or  Demosthenes,  or  Plato  himself,  who  lived  at  the  same  time,  the  bright 
ornaments  of  Greece.  Nehemiah's  agency  for  the  advancing  of  the  settlement  of  Israel  we  have  a  full  account  of  in  thii 
book  of  his  own  commentaries  or  memoirs,  wherein  he  records  not  only  the  works  of  his  hands,  but  the  workings  of  his 
heart,  in  the  management  of  public  affairs;  inserting  iu  tlie  story  many  devout  reflections  and  ejaculations,  which  discover 
ill  his  mind  a  very  deep  tincture  of  serious  piety,  and  are  peculiar  to  his  writing.  Twelve  years  he  was  governor  of  Judea, 
under  Artaxerxes  king  of  Persia,  from  his  twentieth  vear,  (cA.  1.1.)  to  his  thirty-second  year,  cA.13.6.  Dr.  Lightfoot 
supposes  this  to  be  the  Artaxerxes  from  whom  Ezra  had   his  commission.      This  book  relates, 

I.  Nehemiah's  concern  for  Jerusalem,  and  the  commission   he  had  obtained  from  the  king  to  go  thither,  cA.  1,2, 

II.  His  building  of  the  wall  of  Jerusalem,   notwithstanding  the  opposition  he  met  with,  cli.  3,  4. 

III.  His  redressing  the  grievances  of  the  people,  ch.  5. 

IV.  His  finishing  the  wall,  ch.  G. 

V.  The  account  he  took  of  the  people,  ck.'i. 

VI.  The  religious  solemnities  of  reading  the  law,  fasting  and  pra\ing,  and  renewing  their  covenants,  which  he  called  the 
people  to,  cA.8..10. 

VII.  The  care  he  took  for  the  replenishing  of  the  holy  city,  and  the  settling  of  the  holy  tribe,  cA.  11,12. 

VIII.  His  zeal  in  reforming  divers  abuses,  cA.13.  Some  call  this  the  second  book  of  Ezra,  not  because  he  was  the  penman  of 
it,  but  because  it  is  a  continuation  of  the  history  of  the  foregoing  book,  with  which  it  is  connected,  r.  1.  This  was  the 
last  historical  book  that  was  written,  as  Malachi  the  last  prophetical  book,   of  the  Old  Testament. 


Before  Christ  446. 


NEHEMIAH,  I. 


Nehemiah's  Distress. 


CHAP.  I. 


Here  we  first  meet  trilk  Nehemiah  at  the  Persian  court,  where  ice  find  him, 
I.  Inquisitive  concerning  the  state  of  the  Jews  and  Jerusalem,  p.  1 , 2. 
//.  Informed  of  their  deplorable  stitt,  V.3.  III.  Fasting-  and  praying, 
theretipon,  (v.  i.)  with  a  particvlar  account  of  his  pruyer,  v.a..ll.  Such  is 
the  rise  of  this  great  man,  iy  piety,  not  by  policy. 

l.'T^HE  words  of  Nehemiah  the  son  of  Haclia- 

X     hah.     And  it  came  to  pass  in  the  moiitli 

I 'hisleu,  in  the  twentieth  vear,  as  I  was  in  Shushan 


the  palace,  2.  That  Hanani,  one  of  my  brethren, 
came,  he  and  certain  men  of  Judah;  and  I  asked 
them  concerninijtlie  Jews  tliat  had  escaped,  which 
were  left  of  the  captivity,  and  concerning'  Jernsa- 
lem.  3.  And  they  said  unto  me,  The  remnant  that 
are  left  of  tlie  captivity  tliere  in  the  province  are  in 
great  affliction  and  reproach:  the  wall  of  Jerr7.s3leni 
also   is  broken   down,  and   the  gates  t'lPre'-r    are 


Before  Christ  44^ 


JNEHEMIAH,  I. 


Neliemiah's  Distress. 


hurned  with  fire.  4.  And  it  came  to  pass,  wlien 
I  heard  these  words,  that  1  sat  down  and  wept, 
and  inonrned  certain  days,  and  fasted,  and  prayed 
before  the  God  of  lieaven. 

What  liilie  Neht-'iiiiah  was  of,  does  no  wlicrc  appear;  but  if  it 
ive  Inip,  (wliicli  we  are  told  by  tbe  aiitliDr  of  the  Maccabees, 
Book  '1.  c/i.  1.  18.)  that  he  offered  sacrifice,  we  must  conclude  him 
to  be  a  priest.  We  luf  liere  tuiJ  that  he  was  in  Shushan,  the 
palace,  or  royal  lity,  of  llu-  Uiii;;  nl  Persia,  where  the  court  was 
ordinarily  kept,  (c.  1.)  that  he  was  the  king's  cup-bearer.  Kings 
and  great  iiieu  probably  iookefl  upon  it  as  a  piece  of  state  to  be 
Ittendcd  by  llmse  of  other  nations.  Bv  this  place  at  court,  1.  He 
Would  be  I  he  better  qualifie<l  for  the  service  of  his  country,  in  that 
post  for  which  Ciod  had  designed  him;  as  Moses  was  the  fitter  to 
povern,  for  being  bred  up  in  Pharaoh's  court,  and  David  in  Saul's. 
2.  He  would  have  tbe  fairer  opportunity  of  serving  liis  country  bv 
his  interest  in  Ihe  king  and  those  about  him.  Observe,  He  is  not 
forward  to  tell  us  what  great  preferment  he  had  at  court;  it  is  not 
till  the  end  of  the  chapter,  lliat  he  tells  us  he  was  the  king's  cup- 
bearer, (a  ])lace  of  great  trust,  as  well  as  of  honour  and  profit,) 
when  he  could  not  avoid  the  mentioning  of  it,  because  of  the 
following  storv;  but,  at  first,  he  onlv  says,  /  ivas  in  Sliuslian  the 
palace;  whence  we  may  learn  to  be  humble  and  modest,  and  slow 
lo  speak  of  our  own  advancements.  But,  in  the  providences  of 
God  concerning  him,  we  may  observe,  to  our  comfort,  (1.)  That 
when  God  has  work  to  do,  he  will  never  want  instruments  to  do  it 
with.  ( 2.)  That  those  whom  God  designs  to  employ  in  his  service, 
he  will  find  out  pro))er  ways  both  to  fit  for  it,  and  to  call  to  it. 
(3.)  That  God  has  his  remnant  in  all  places;  we  read  of  Obadiah 
in  Ihe  house  of  Ahab,  saints  in  Cxsar's  household,  .and  a  devout 
Neheniiah  in  Shushan  the  palace.  (4.)  That  God  can  make  the 
courts  of  princes  sometimes  nurseries,  and  sometimes  sanctuaries, 
to  the  friends  and  patrons  of  the  church's  cause. 

Now  here  we  have, 

I.  Nehemiah's  tender  and  compassionate  inquiry  concerning  the 
stale  of  the  Jews  in  their  own  laud,  v.  1.  It  happened  that  a  friend 
and  relation  of  his  came  to  the  court  with  some  other  company,  by 
whom  he  had  an  opportunity  of  informing  himself  fully  how  it 
went  with  Ihe  children  of  the  captivity,  and  what  posture  Jerusa- 
lem, Ihe  beloved  city,  was  in.  Nehemiah  lived  at  ease,  in  honour 
and  fulness,  hiuiself,  but  cannot  forget  that  be  is  an  Israelite,  nor 
shake  off  the  thoughts  of  his  brethren  in  distress,  but,  in  spirit, 
(like  Moses,  Acts,  7.  2.'5.)  visits  them,  and  looks  upon  their  burthens. 
As  distance  of  place  did  not  alienate  his  affections  from  them, 
(though  they  were  out  of  sight,  yet  not  out  of  mind,)  so  neither 
did,  1.  The  dignity  to  which  he  was  advanced.  Though  he  was  a 
preat  man,  and  probably  rising  higher,  yet  he  did  not  think  il 
lielow  him  lo  take  cognizance  of  his  brethren  that  were  low  and 
despised,  nor  was  he  ashamed  to  own  his  relation  to  them,  and 
concern  for  them.  2.  The  diversity  of  their  sentiments  from  his, 
and  Ihe  difference  of  their  practice  accordingly.  Though  he  did 
sot  go  to  settle  at  Jerusalem  himself,  (as  we  think  he  ought  to  have 
done,  now  that  liberty  was  proclaimed,)  but  conformed  to  the 
rourt,  and  staid  there,  yet  he  did  not  therefore  judge  or  despise 
Jhem  that  were  returned,  or  upbraid  them  as  impolitic,  but  kindiv 
roncerned  himself  for  them,  was  ready  to  do  them  all  the  good 
offices  he  could,  and,  that  he  might  know  which  wav  to  do  them 
a  kindness,  ashed  concerning  them.  Note,  It  is  lawful  and  good 
)o  inquire,  "  What  news?"  We  should  inquire  especially  concern- 
ing the  slate  of  the  church  and  religion,  and  how  it  fares  with  the 
people  of  C;od:  and  the  design  of  our  inquiry  must  be,  not  that, 
like  the  Athenians,  we  may  have  something  to  talk  of,  but  that  we 
may  know  how  to  direct  our  prayers  and  praises. 

II.  The  melancholy  account  which  is  here  given  him  of  the 
present  stale  of  the  Jews  and  Jerusalem,  v.  3.  Ilanani,  Ihe  person 
lie  inquired  of,  has  this  character  given  of  him,  (c/i.7.2.)  that  he 
feared  God  above  many,  and  Ihercfore  would  not  only  speak  truly 
l)ut,  when  he  spake  of  the  desolations  of  Jerusalem,  s|)cak  tenderly. 
It  ia  probable  that  his  errand  to  court,  at  this  lime,  was,  to  solicit 


for  some  favour,  some  relief  or  oilier,  that  they  istood  in  need  ot 
Now  the  account  he  gives  is,  1.  That  the  holy  seed  was  miserably 
trampled  on  and  abused ;  in  great  affliction  and  reproach  ;  insulted 
upon  all  occasions  by  their  neighbours,  and  filled  with  tht. 
scorning  of  them  that  were  at  case.  2.  That  the  holy  city  \val 
exposed,  and  in  ruins.  The  wall  of  Jerusalem  was  still  broken 
down,  and  the  gates,  as  Ihe  Chaldeans  left  them,  in  ruins.  Tliil 
made  the  condition  of  the  inhabitants  both  very  despicable  undei 
the  abiding  marks  of  jjovertv  and  slavery,  and  very  dangerous^ 
for  their  enemies  might,  when  they  pleased,  make  an  easy  prey  oi 
them.  The  temple  was  built,  the  government  settled,  and  a  work 
of  reformation  brought  lo  some  head,  but  here  was  one  good 
work  yet  undone;  this  was  slill  wanting.  Every  Jerusalem,  on 
this  side  Ihe  heavenly  one,  will  have  some  defect  or  other  in  it, 
for  the  making  up  of  which  it  will  require  the  help  and  service  of 
its  friends. 

HI.  The  great  affliction  this  gave  to  Nehemiah,  and  the  deep 
concern  it  put  him  into,  v.  4.  1.  He  wept  and  mourned.  It  was 
not  only  just  when  he  heard  the  news,  that  he  fell  into  a  passion 
of  weeping,  but  his  sorrow  continued  certain  days.  Note,  The 
desolations  and  distresses  of  the  church  ought  to  be  the  matter  of 
our  grief,  how  much  soever  we  live  at  ease.  2.  He  fasted  ajid 
prayed;  not  in  public,  he  had  no  opportunity  of  doing  that,  but 
before  the  God  of  heaven,  who  sees  in  secret,  and  will  reward  openly. 
By  his  fasting  and  praying,  (1.)  He  consecrated  his  sorrows,  and 
directed  his  tears  aright;  sorrowed  <j//er  a  godly  sort,  with  an 
eye  to  God,  because  his  name  was  reproached  in  the  contempt 
cast  on  his  people,  whose  cause  therefore  he  thus  commits  to  him. 
(2.)  He  eased  his  sorrows,  and  unburthened  his  spirit,  by  pouring 
out  his  complaint  before  God,  and  leaving  it  with  him.  (3.)  He 
took  the  riiibt  method  of  fetching  in  relief  for  his  people,  and 
direction  for  himself  in  what  way  to  serve  them.  Let  those  who 
are  forming  any  good  designs  for  the  service  of  the  public,  take 
God  along  with  them  from  the  first  conception  of  them,  and  utter 
all  their  projects  before  him;  that  is  the  way  to  prosper  in  them. 

5.  And  said,  I  beseech  thee,  O  Lord  God  of 
heaven,  tiie  great  and  terrible  God,  that  keepeth 
covenant  and  mercy  for  tlieni  tiiat  love  hiin  and 
observe  his  commandments :  6.  Let  thine  ear  now 
be  attentive,  and  ihine  eyes  open,  tiiat  thou  mayest 
hear  the  prayer  of  thy  servant,  which  I  pray  before 
thee  now,  day  and  niglit,  for  the  children  of  Israel 
thy  servants,  and  confess  the  sins  of  the  children 
of  Israel,  which  we  have  sinned  against  tiiee:  both 
I  and  my  father's  iiouse  have  sinned.  7.  We  have 
dealt  very  corruptly  against  thee,  and  have  not 
Ivept  the  commandments,  nor  the  statutes,  nor  the 
judgments,  which  thou  commandedst  thy  servant 
Moses.  8.  Remember,  I  beseech  thee,  the  word 
tiiat  thou  commandedst  thy  servant  Moses,  saying, 
7/'ye  transgress,  I  will  scatter  you  abroad  among 
the  nations:  9.  But  ij'  ye  turn  unto  me,  and 
keep  my  commandments,  and  do  them;  tliough 
tliere  were  of  you  cast  out  unto  the  uttermost 
part  of  tiie  heaven,  yet  will  I  gather  thc-m  from 
thence,  and  will  bring  them  unto  tlie  place  that 
I  have  chosen  to  set  my  name  there.  10.  Nou 
these  are  thy  servants  and  thy  people,  wliom  thou 
hast  redeemed  by  thy  great  power,  and  by  thy 
strong  hand.  11.0  Lord,  I  beseech  thee,  \(i 
now  thine  ear  be  attentive  to  tiie  prayer  of  th; 
servant,  and  to  tlie  prayer  of  tliy  servants,  whv 
desire  to  fear  thy  name:  and  prosper,  1  pray  thee, 


Before  Christ  445. 

lliy  servant  this  day,  and  grant  him  mercy  in  the 

sight  of    tills  man.      For  I  was 

bearer. 


NEHEMIAH.  I.  II. 


NehemiahV  Prayer. 


the  king's   cnp- 


We  have  here  Nehemiah's  prayer;  a  prayer  that  has  reference 
lo  all  the  prayers  which  he  had,  for  some  time  liefore,  been  putting 
up  to  God  dav  and  night,  while  he  conliiiiied  his  sorrows  for  the 
desr'ations  of  Jerusalem ;  and  withal  to  the  petition  he  was  now 
intending  to  present  to  the  king  his  ma^ti  r  for  his  favour  to  Jeru- 
salem. 

We  may  observe  iu  this  prayer, 

I.  His  humble  and  reverent  address  to  (Jod,  in  «bicli  he  pros- 
trates himself  before  him,  and  gives  unto  him  the  glory  due  unto 
his  name,  v.  5.  It  is  much  the  same  with  that  of  Daniel,  ch.9.4. 
It  teaches  us  to  draw  near  to  God,  1.  With  a  holy  awe  of  his 
majesty  and  glory;  remembering  that  he  is  the  Ciod  of  heaven, 
infinitely  above  us,  and  sovereign  Lord  over  us,  and  that  he  is 
the  great  and  terrible  God,  infinitely  excelling  all  the  jnincipali- 
ties  and  powers,  and  of  the  upper  and  of  the  lower  world,  angels 
and  kings;  and  he  is  a  God  to  be  worshipped  with  fear  by  all  his 
people,  and  whose  powerful  wrath  all  his  enemies  have  reason  to 
be  afraid  of.  Even  the  terrors  of  the  Lord  are  improvable,  for 
the  comfort  and  encouragement  of  those  that  trust  in  him.  2.  With 
a  holy  confidence  in  his  grace  and  truth,  for  he  keepcth  covenant 
and  mercy  for  tliem  tluit  love  him;  not  only  the  mercy  that  is 
promised,  but  even  more  than  he  promised  :  nothing  shall  be 
thought  too  mucii  to  be  done  for  them  that  love  him,  and  keep 
his  comma,  dments. 

II.  His  general  request  for  the  audience  and  acceptance  of  all 
the  prayers  and  confessions  he  now  made  to  (icid,  v.  6.  Let  thine 
ear  be  attentive  to  the  prni/rr,  not  which  I  say,  (hare  saying  ]Ma.\cT 
will  not  serve,)  but  which  I  pray  before  thee;  (then  we  are  like  to 
speed  in  praving,  when  weprav  in  pra\in<;;)  and  let  thine  eyes  be 
open  upon  the  heart  from  which  the  prayer  comes,  and  the  case 
which  is  in  prayer  laid  before  thee,  (iod  formed  the  eye,  and 
planted  the  ear ;  and,  therefore,  shall  he  not  see  clearly?  shall 
not  he  hear  attentivelv? 

III.  His  penitent  confession  of  sin ;  not  only  Israel  has  sinned, 
(it  was  no  great  mortification  to  him  to  own  that,)  hut,  I  and  my 
father's  house  have  sinned,  v.d.  Thus  does  he  humble  himself, 
and  take  shame  to  himself,  in  this  confession ;  We  have  (I  and  my 
family  among  the  rest)  dealt  very  corruptly  against  thee,  v. T.  In 
the  confession  of  sin,  let  these  two  things  be  owned  as  the  ma- 
lignity of  it,  that  it  is  a  corruption  of  ourselves,  and  an  affront  to 
God  ;  it  is  dealing  corruptly  against  God,  setting  up  the  cor- 
ru|)tions  of  our  own  hearts  in  opposition  to  the  commands  of  God. 

IV.  The  pleas  he  urges  for  niercv  for  his  people  Israel. 

1.  He  pleads  what  God  had  of  old   said   to  them,  the  rule  he 

had  settled  of  his  proceedings  toward  them,  which   might  be  the 

ride  of  their  expectations  from  him,  v.S,  9.     He  had  said  indeed, 

that,  if  they  brake  covenant  with  him,  he  would  scatter  them  among 

the  nations,  and  that  threatening  was  fulfilled  in   their  captivity  : 

never  was  people  so  widely  dispersed  as  Israel  was  at  this  time, 

though  at  first  so  closely  incorporated  ;  but,  he  had  said  withal, 

that    if  they  turned  to  him,  (as  now  they  began  to  do,   having 

renounced    idolatry  and  kept  to   the  temple  service,)  he   would 

gather  them  again.     This  he  quotes  from  Deut.  30. 1  ..5.  and 

begs   leave  to  put  God  in  mind  of  it,   (though  the  Eternal  Mind 

needs  no  remembrancer,)  as  that  which  he  guided  his  desires  bv, 

and   grounded  his  faith  and   hope  upon,   in  praying  this  pra\er. 

Remember,  I  beseech  thee,  that  icord;  for  thou  hast  said,  Put  me 

in  remembrance.     He  had    owned,  (v.  7.)    "  e  have  not  kept  the 

iudgments  which  thou  commandedst  thy  servant   Moses;    yet  he 

begs,  (v.S.)   Lord,  remember  the  word  which  thou,  commandedst 

thy  servarit  Moses ;  for  the  covenant  is  often  said  to  be  commanded. 

If  God  were  not  more  mindful  of  his  promises  than  we  are  of  his 

precepts,  we  were  undone.     Our  best  pleas,  llierefore,  in  prayer, 

are  those  that  are  taken  from   the   promise  of   God,  the  word  on 

which  he  has  caused  us  te  hope,  Ps.  1 19. 49. 

2.  He  pleads  the   relation  wherein   of  old   they  stood  to  God, 


"These  are  thy  servants  and  thy  people,  (v.  10.)  whom  thou  hast 
set  apart  for  tlivself,  aiul  taken  into  covenaiit  with  thee:  will 
thou  suffer  thy  sworn  enemies  to  tramjile  ujion  and  opprew  thy 
sv.orn  servants?  It  thou  wilt  ni.t  appear  for  thy  pcuj)le,  whoiu 
wilt  thou  appear  for?"  See  Isa.C3.  19.  As  an  evidence  of  llieij 
being  God's  servants,  he  gives  them  this  character,  (».  11.) 
"  They  desire  to  fear  thy  name:  they  are  not  only  called  by  thy 
name,  but  really  have  a  reverence  for  thy  name;  they  now 
worship  thee,  and  thee  only,  according  to  thy  will,  and  have  an 
awe  of  all  the  discoveries  thou  art  pleased  to  make  of  thyself; 
this  they  have  a  desire  to  do;"  which  denotes,  (1.) Their  g.>od 
will  to  it;  "It  is  their  constant  care  and  endeavour  to  be  found  in 
the  way  of  their  duty,  and  they  aim  at  it,  though  in  many  in 
stances  they  come  short."  (2.)  Their  complacency  in  it;  "thei 
take  pleasure  to  fear  thy  name,"  so  it  may  be  read;  "They  mil 
only  do  their  duty,  but  do  it  with  delight."  Those  shall  gracioiiNlj 
be  accepted  of  God  that  truly  desire  to  fear  his  name;  for  thoM 
desires  are  his  own  work. 

3.  He  pleads  the  great  things  God  had  formerly  done  for  them, 
(u.  10.)  "Whom  thou  hast  redeemed  by  thy  great  power,  in  ths 
days  of  old;  thy  power  is  still  the  saLue,  wilt  thou  not  therefore 
still  redeem  then),  and  perfect  their  redemption  ]  Let  not  them  be 
overpowered  by  the  enemy,  that  have  a  God  of  infinite  power  on 
their  side." 

Lastly,  He  concludes  with  a  particular  petition,  that  God 
would  prosper  him  in  his  undertaking,  and  give  him  favour  with 
the  king:  This  man,  he  calls  him,  for  the  greatest  of  men  are  but 
men  before  God  ;  they  must  know  themselves  to  be  so,  (Ps.  9. 20.) 
and  others  must  know  them  to  be  so;  Who  art  thou,  that  thou 
shouldest  be  afraid  of  a  man  ?  Mercy  in  the  sight  of  this  man,  is 
what  he  pravs  for,  meaning  not  the  king's  mercy,  but  mercy  front 
God,  in  his  address  lo  the  king.  Fa\our  with  men  is  then  com- 
fortable, when  we  can  see  it  springing  from  the  mercy  of  God. 


CHAP.  II. 

How  Nehemiuli  trrestlcd  tfilh  GotI,  nuil  prerailcti,  ire  read  in  the  /nrrf:oing 
i-ttaptt'V ;  now  here  we  are  told,  lioic,  like  Jacob,  he  I'Vevailed  tritlt  men  atsn^ 
and  sofiiund  tttiit  lih  prayers  were  heard  and  answered.  1 .  lie  jfeiaittd  trilh 
the  tciit^  to  send  hint  to  jtnisaleni  with  a  commission  to  build  a  wall  ahottt  it, 
and  grant  him  what  was  necessary  for  it,  v.  1 .  .8.  J  I.  He  prevailed  against 
the  enemies  that  would  have  obstructed  him  in  hisjintrney,  (r. 'J..I1.)  and 
laughed  liim  nut  «(  his  undertakings  r.  19,20.  ///.  He  prevailed  upon  his 
own  people  to  j:>in  with  him  in  this  goad  work  ;  viewing  the  desidations  of  the 
wall,  (t.  12.  .10.)  and  then  gaining  them  lo  lijid  evenj  one  a  hand  toward  the 
rebuilding  of  them,  v.  17,  IS.  Thus  did  God  own  him  in  llie  work  to  uliich  he 
called  him. 

1.  A  ND  it  came  to  pass  in  the  month  Nisan, 
Jr\.  in  the  twentietli  year  of  Artaxerxes  tiie 
king,  that  vine  teas  before  him:  and  1  took  np 
the  wine,  and  gave  it  unto  tlie  king.  Now  I  had 
not  been  bef Orel  line  sad  in  his  presence.  2.  Where- 
fore the  king  said  nnto  me,  Why  /*  tliy  connten:ince 
sad,  seeing  tliou  ait  not  sick  ?  Tiiis  is  notiiing  else 
but  sorrow  of  heart.  Then  I  was  very  sore  afraid, 
3.  And  said  unto  the  king,  Let  the  king  live  for 
ever:  why  sliould  not  my  countenance  be  sad, 
when  tlie  city,  the  place  of  my  fatiiers'  sepulciires, 
liel/i  waste,  and  tiie  gates  thereof  are  consumed 
with  fire?  4.  Tlien  the  king  said  unto  me,  Fot 
what  dostlliou  make  request?  So  I  prayed  lo  tin 
God  of  lieaven.  5.  And  I  said  unto  liie  king,  li 
it  please  the  king,  and  if  thy  servant  have  found 
favour  in  thy  sight,  that  lliou  wouldest  send  nu 
unto  Judah,  unto  the  city  of  my  fathers'  sepulchres, 
that  I  may  build  it.  6.  And  the  king  said  unto 
me,  (the  queen  also  silting  by  bim,1  For  how  long 


Before  Christ  445. 


NEHEMIAH,  II. 


Neiiemfali's  Request  to  the  Kiiisr, 


shall  thy  journey  l)e  ?  And  when  wilt  thou  return  ? 
So  it  pleased  the  king  to  send  me;  and  I  set  him  a 
time.  7.  Moreover  1  said  nnto  the  kinp;.  If  it 
please  tlie  kintj,',  let  letters  be  given  me  to  ihe  go- 
vernors beyond  the  river,  tliat  tiiey  may  convey 
me  over  till  I  come  into  Judali;  8.  And  a  letter 
unto  Asaph  the  keeper  of  tiie  king's  forest,  that  he 
may  give  me  timber  to  make  beams  for  the  gates 
of  the  palace  which  appertained  to  the  iionse,  and 
for  the  wall  of  the  city,  and  for  the  house  that 
I  shall  enter  into.  And  tiie  king  granted  me, 
according  to  tlie  good  hand  of  my  God  upon  me. 

Wlien  Nebemiah  liad  prayed  for  the  relief  of  Iiis  cinintrymcn, 
and  perhaps  in  David's  words,  (Ps.51.18.)  Build  thou  lltp  woUs 
of  Jerusalem,  he  did  not  sit  still,  and  sav,  "  f^ct  Ciod  now  do  his 
own  work,  for  I  have  no  more  to  do;"  bnt  set  himself  to  forecast 
what  he  could  do  towards  it.  Our  prayers  must  lie  seconded  with 
our  serious  endeavours,  else  we  mock  God.  Near  four  months 
passed  from  Chislcu  to  Nisan,  (from  November  to  March,)  l)e- 
iicre  Nehemiah  made  his  applicaiion  to  tbekina;  for  leave  to  go  to 
Jerusalem;  either  because  the  winter  was  not  a  proper  time  for 
such  a  journey,  arwl  he  would  not  make  Ibe  motion  till  be  could 
pursue  it,  or  because  it  was  so  long  before  bis  month  of  wailing 
came,  and  there  was  no  coming  into  the  king's  presence  uncalled, 
Esth.4.11.  Now  that  he  attended  the  king's  table,  be  hoped  to 
have  his  ear:  we  are  not  thus  limited  to  certain  moments  in  our 
addresses  to  the  King  of  kings,  but  have  liberty  of  access  to  him 
at  all  times;  to  the  throne  of  grace  we  never  come  unseasonably. 
Now  here  is, 

I.  The  occasion  which  he  gave  the  king  lo  inquire  into  bis  cares 
and  griefs,  by  appearing  sad  in  his  presence.  Tliose  that  speak  to 
such  great  men,  must  not  fall  abruptly  upon  their  business,  but 
fetch  a  compass.  Nehemiah  would  try  whether  he  was  in  a  good 
humour  before  he  ventured  to  tell  him  his  errand,  and  this 
method  be  took  to  try  him.  He  took  up  the  wine  and  gave  it  to 
the  king  when  he  called  for  it,  ex|)ecting  that  then  he  would  look 
him  in  the  face.  He  had  not  used  to  be  sad  in  Ihe  king's  pre- 
sence, but  conformed  to  the  rules  of  the  court,  (as  courtiers  must 
do,)  whicb  would  admit  no  sorrows,  Esth.  4.  2.  Though  he  was 
a  stranger,  a  captive,  he  was  easy  and  pleasant.  Good  nifu 
should  do  what  they  can  by  their  cheerfulness  to  convince  the 
world  of  the  pleasantness  of  religious  wavs,  and  to  mil  away  Ihe 
reproach  cast  upon  them  as  melancboly  ;  but  there  is  a  time  for 
all  things,  Eccl.  3.  4.  Nehemiah  now  saw  cause  liolb  to  he  sad, 
and  to  uppenr  so.  The  miseries  of  Jerusalem  save  him  cause  lo 
be  sad,  and  his  shewing  it  will  give  occasion  to  the  king  to  inquire 
nito  Ibe  cause  :  he  did  not  dissemble  sadness,  for  he  wasi«|^lv  in 
grief  for  ibe  afflictions  of  Joseph,  and  was  not  like  the  hypocrites 
who  disfitpire  their  faces;  yet  he  could  have  concealed  his  grief 
if  il  bad  been  necessary,  (the  heart  knows  its  own  bitternesss, 
and  in  Ihe  midst  of  laughter  is  often  sad,)  but  it  would  now  serve 
bis  ))urpose  lo  discover  his  sadness.  Though  he  had  wine  before 
him,  and,  probably,  accordijigto  the  office  of  the  cup-bearer,  did 
liimself  drink  of  it  before  he  gave  it  the  king,  yet  it  would  not 
make  his  heart  r/lutt,  while  God's  Israel  was  in  distress. 

II.  The  kind  notice  whicb  Ibe  king  took  of  his  sadness,  and  the 
mquiry  be  mnde  inio  llie  cause  of  it;  (v. 2.)  Why  is  thy  counte- 
nance md,  seeitif/  Ihmi  art  nnt  sick?  Note,  l.We  ought,  from  a 
principle  of  Cbrislian  svmpalby,  to  concern  ourselves  in  the 
sorrows  and  sadnesses  of  olbers,  even  of  our  inferiors,  and  not 
say.  What  is  it  to  vs?  Let  not  masters  despise  their  servants' 
griefs,  but  desire  to  make  them  easy.  The  great  God  is  not 
pleased  with  the  dejections  and  disqiiietnJents  of  his  people,  but 
would  have  Ibem  both  serve  him  with  fjladness,  and  eat  their 
bread  with  jvy.  2.  It  is  not  strange,  i'f  those  that  are  sick  have 
sad  countenances,  because  of  what  is  felt,  and  what  is  feared  ; 
sickneu  will  make  those  grave  that  were  most  airv  and  gay  ;  vet 


a  good  man,  e\en  in  sickness,  may  be  of  good  cheer,  if  he  Un./.M 
that  his  sins  are  forgiven.  3.  Freedim  from  sickness  is  so  gicat  .'. 
mercy,  thai,  while  we  have  that,  we  ought  not  to  be  inordinalciv 
dejeckd  under  any  outward  burthen  ;  yet,  sorrow  for  our  own  sms, 
the  sins  of  olbers,  and  ibe  calamities  of  God's  church,  may  well 
sadden  the  countenance  wilbout  sickness. 

III.  The  account  wbicli  Nehemiah  gave  the  king  of  the  cause  of 
bis  sadness,  which  be  gives  with  meekness  and  fear.  1.  With  fear; 
he  owns  that  now  (thougb  it  appears  by  Ibe  follovving  story  that 
be  was  a  man  of  courage)  he  was  sore  afraid,  perhaps  of  the 
king's  wrath,  (for  those  eastern  monarchs  assumed  an  absolut« 
powerof  life  and  death,  Dan.2.12, 13. — 5.19.)  or  of  misplacing 
a  word,  and  losinghis  request  by  the  mismanagement  of  il :  tbougli 
he  was  a  wise  man,  be  was  jealous  of  himself,  lest  he  should  sa^ 
any  thing  imprudently;  il  becomes  us  to  be  so.  A  good  assurance 
is  indeed  a  good  accomplishment,  yet  a  humble  self-diffidence  is 
no  man's  dispraise.  2.  Willi  meekness;  without  reflection  upon 
any  man,  and  with  all  the  respect,  deference,  and  good-will, 
imaginable,  to  the  king  bis  master,  he  sa\s,  "Let  the  king  live  for 
ever;  he  is  wise  and  good,  and  Ibe  fittest  man  in  the  world  to 
rule."  He  modestly  asked,  "  Whjj  should  vol  my  countenance  be 
sad  as  it  is,  when  (though  I  myself  am  well,  and  at  ease)  the 
city,"   (the   king  knew  what  cily  be  meant,)   "  the  place  of  my 

fathers'  sepulchres,  lieth  waste?'  Many  are  melancholy  and  sad, 
but  can  give  no  good  reason  for  it,  cannot  tell  why  or  wherefore; 
such  should  chide  themselves  for,  and  chide  themselves  out  of, 
Ibeir  unjust  and  unreasonable  griefs  and  fears:  but  Nehemiah 
could  give  so  good  a  reason  for  his  sadness,  as  to  appeal  to  the 
king  himself  concerning  it.  Observe,  (1.)  He  calls  Jerusalem  the 
place  of  his  fathers'  sepulchres,  the  place  where  his  ancestors  were 
buried  :  it  is  good  for  us  to  think  often  of  our  fathers'  sepulchres ; 
we  are  apt  to  dwell  in  our  thoughts  upon  their  honours  and  titles, 
their  Jiouses  and  estates,  but  let  us  lliink  also  of  their  sepulchres, 
and  consider  that  ibey  who  have  gone  before  us  in  the  world,  have 
also  gone  before  us  out  of  the  world,  and  their  monuments  are 
mementos  to  us;  there  is  a  great  respect  owins'  to  the  memory  of 
our  fathers,  that  that  be  not  injured.  All  nations,  even  those  that 
have  had  no  expectation  of  the  resurrection  of  Ihe  dead,  have 
looked  upon  the  sepulchres  of  their  ancestors  as  in  some  degree 
sacred,  and  notto  be  violated.  (2.)  Me  justifies  himself  in  his  grief : 
"I  do  well  to  be  sad.  Why  shoidd  I  not  be  so?"  There  is  a 
time  even  for  pious  and  prosperous  men  lo  be  sad,  and  to  shew  il. 
The  best  men  must  not  think  to  antedate  heaven,  by  banishing  all 
sorrowful  thoughts;  it  is  a  vale  of  tears  uc  pass  through,  and  we 
must  submit  to  the  temper  of  Ibe  climate.  (3.)  He  assigns  the 
ruins  of  Jerusalem  as  Ibe  true  cause  of  his  grief.  Note,  All  the 
grievances  of  the  church,  but  especially  its  desolations,  are,  and 
ought  to  be,  matter  of  grief  and  sadness  to  all  good  people,  to  all 
that  have  a  concern  for  God's  honour,  and  that  are  living  members 
of  Christ's  mystical  body,  and  are  of  a  public  spirit;  they  favour 
even  Zion's  dust,  Ps.  102. 14. 

IV.  The  encouragement  which  the  king  gave  him  to  fell  his 
mind,  and  the  application  he,  thereupon,  made  in  his  heart  to 
God,  V.4.  The  king  had  an  affection  for  him,  and  was  not 
pleased  to  see  him  melancholy  ;  it  is  also  probable  that  he  had  a 
kindness  for  the  Jews'  religion  ;  he  had  discovered  it  before  in  Ibe 
commission  he  gave  to  Ezra,  who  was  a  church-man,  and  now 
again  in  the  power  he  put  Nehemiah  into,  who  was  a  statesman: 
wanting  therefore  only  to  know  how  he  might  be  serviceable  lo 
Jerusalem,  he  asks  this  its  anxious  friend,  "  J^or  what  dost  thou 
make  request?  Sometbiiic;  thou  wouldesi  have;  what  is  it  ?"  He 
was  afraid  tosjieak,  (v. 2.)  but  Ibis  gave  Iiini  boldness;  much  more 
may  the  invitation  Christ  has  given  us  to  pray,  and  the  promise 
that  we  shall  speed,  enable  us  to  come  boldly  to  the  throne  of 
grace.  Nehemiah  immediately  p)«i/p<//'i  the  God  of  heaven,  that 
he  would  give  him  wisdom  to  ask  properly,  and  incline  Ihe  king's 
heart  to  grant  him  his  request.  Tliey  Ibat  would  find  favour  wilh 
kings,  must  secure  the  favour  nf  the  King  of  kings.  He  prayed 
to  the  God  of  heaven,  as  infinitely  above  even  this  mighty 
monarch.  It  was  not  a  solemn  praxer,  (he  had  not  o))portunity 
for  that,)  but  a  secret  sudden  rjiculalion  ;  he  lifted  up  his  heart  io 


Before  Cliri.>l  4-4o. 

that  God  who  unilcr.sl  mils  llip  language  of  ihe  heart,  Lord,  give 
uie  a  month  imd  ifisdiiiii ;  Lord,  tjiie  me  favour  in  the  siijht  of  litis 
mail.  Note,  It  is  fjond  to  l)e  much  in  pious  ejaciilrilions,  cspccialiv 
n|)ou  parliculiir  occasions:  wiioit'vcr  we  arc,  we  liav-  a  way  opi-n 
lit'aven-ward  ;  lliis«iil  hinder  no  business,  hnl  fiullier  it  lather, 
therefore  let  no  business  hinder  (his,  hut  (;i\e  rise  to  it  rather. 
Neheniiali  liad  prayed  very  soUinnly  willi  refeiciict  to  this  very 
occasion;  (c/i.1.11.)  yet  when  it  comes  to  the  push,  he  prays 
again.  Ejaculations  and  solemn  pravers  must  not  juslle  out  one 
another,  hut  each  have  its  place. 

V^.  His  hund)le  petition  to  the  kin";  «heii  he  had  tliis  encourage- 
ment, he  presents  it  very  niodestlv,  and  with  suhndssion  to 
the  king's  wisdom,  v.  5.  But  he  is  verv  particular;  he  asks  for  a 
commission  to  go  as  governor  to  .ludnh,  (o  build  the  wall  of 
Jerusalem,  and  to  stav  there  for  a  certain  lime,  so  many  months, 
we  mav  suppose;  and  tlieu  either  he  hud  liis  comuiission  renewed, 
or  he  went  back,  and  was  sent  again,  so  llial  he  presided  there 
twelve  veais  at  least,  c/i.  5.  14.  He  also  asked  for  a  convoy,  (v.  7.) 
and  an  order  upon  Ihe  governors,  not  only  to  pernnl  and  suffer 
him  to  pass  through  their  respective  provinces,  but  to  supply  him 
with  what  he  had  occasion  for;  with  another  oriler  up*n  the 
keeper  of  the  forest  of  Lebanon,  to  give  him  timber  for  the  work 
that  he  designed. 

VI.  The  king's  great  favour  to  him,  in  asking  him  when  ke  icould 
return,  v.Q.  He  hitimated  that  he  would  not  lose  him,  nor  could 
Le  long  without  him  ;  yet  that,  in  order  to  gratify  him,  and  do  a 
real  office  of  kindness  to  his  people,  he  woidd  spare  him  a  while, 
and  let  him  have  what  clauses  he  pleased,  inserted  in  his  com- 
uiission, r.  8.  Here  was  an  immediate  answer  to  his  praver,  for 
the  seed  of  Jacob  never  sought  the  Ciod  of  Jacob  in  vain.  In  the 
account  he  gives  of  the  success  of  his  petition,  he  takes  n-otice, 
1.  Of  the  presence  of  the  queen;  she  sal  by,  (v.G.)  which  (ihcv 
.«ay)  was  not  usual  in  the  Persian  court,  Esth.1.11.  Whether 
the  queen  was  his  adversary,  that  would  have  hindered  hiui,  and 
he  observes  it,  to  the  praise  of  God's  po\\eriul  providence,  that 
though  she  was  by,  yet  he  succeeded,  or  uhelher  she  was  his  tri.e 
friend,  and  it  is  observed,  to  Ihe  praise  ot  (iod's  kind  pro\idcnce, 
that  she  wa-s  present  to  help  forward  his  request,  is  not  certain. 
2.  Of  the  power  and  grace  of  Ciod  ;  he  cained  his  point,  not 
according  to  his  merit,  his  interest  in  the  king,  or  his  good 
management,  but  acvordinrj  to  the  ijood  hand  of  his  God  upon 
him.  Gracious  souls  take  notice  of  God's  h;ind,  his  good  hand,  in 
all  events  which  turn  in  favour  of  them;  Tliis  is  the  Lord's  doing, 
and  therefore  doubly  acceptable. 


NEHEMIAH,  II. 


JN'eiieiniali  s  Joiirnty  lo  Jeiiisalem. 


9.  Then  I  came  to  the  goveriiois  beyond  the 
river,  and  gave  tliem  the  king's  letleis.  Now  the 
king  had  sent  captains  of  the  aitny  and  horsemen 
M  illi  ine.  10.  When  Sanballat  tlie  Horonite,  and 
'r()l>iah  tlie  servant,  the  Ammonite,  heard  of  it,  it 
grieved  tliem  e.xceedingly  that  there  was  come  a 
man  to  seek  the  welfare  of  the  cliildren  of  Israel. 
11.  So  I  caine  to  Jerusalem,  and  was  there  three 
liays.  12.  And  I  arose  in  the  night,  I  and  some 
Jew  men  with  me:  neitiier  told  I  any  man  what 
my  G(id  liad  put  in  tiiy  heart  to  do  at  Jerusalem: 
neillier  irus  there  any  beast  with  me,  save  the  beast 
lliat  1  rode  upon.  13.  And  I  went  out  by  night 
)»y  the  gate  of  the  valley,  even  l)efore  the  dragon- 
well,  and  to  the  dung-port,  and  viewed  the  walls 
of  Jerusalem,  which  were  broken  down,  and  the 
gates  thereof  were  consumed  with  fire.  14.  Then 
I  went  on  to  the  gate  of  the  fountain,  and  to  the 
king's  pool:  but  there  was  no  place  for  the  beast 
that  tvas  under  me  to  pass.     15.  Then  went  I  up 

rathe    night    by  the    brook,    and    viewed  the    wall,  I|  seem  to  do  it  for  ostentation,  and  that,  if  he  found  it  impractical>lr 


and  turned  back,  and  entered  by  the  gate  of  ths 
valley,  and  so  returned.  16.  And  the  rulers  knevt 
not  wliillier  1  went,  or  what  I  did;  neither  had  i 
as  yet  told  //  to  the  .lews,  nor  to  the  priests,  not 
to  the  nobles,  nor  to  the  rulers,  nor  to  the  restlha; 
did  Ihe  work.  17.  Then  said  1  unto  them,  Ye  sen 
the  distrt^ss  that  we  are  in,  how  Jerusalem  lielli 
waste,  and  the  gates  thereof  are  burnt  with  fire: 
come,  and  let  us  build  up  the  wall  of  Jerusalem, 
that  we  be  no  more  a  reproach.  18.  Then  I  told 
them  of  the  hand  of  my  God  which  was  good 
upon  me;  as  also  the  king's  words  that  he  had 
spoken  unto  me.  And  they  said.  Let  us  rise  up 
and  build.  So  they  slreiiglhetied  their  hands  for 
this  good  tvork.  19.  But  when  Sanballat  the 
Horonite,  and  Toi)iaii  tlie  servant,  the  Ammonite, 
and  Geshem  the  Arabian,  heard  it,  they  laughed 
us  to  scorn,  and  despised  us,  and  said.  What  is 
this  thing  that  ye  do?  will  ye  lebel  against  the 
king?  20.  Then  answered  1  then!,  and  said  unto 
them.  The  God  of  heaven,  he  will  prosper  us; 
therefore  we  his  servants  will  arise  and  build:  but 
ye  have  no  portion,  nor  right,  nor  memorial,  in 
■lerusaleai. 


We  aie  told, 

I.  How  Neheniiah  was  disndssed  by  Ihe  court  he  was  sent  from; 
the  king  appointed  captains  of  Ihe  urniy  and  horsemen  to  go  ivilh 
him,  (c.y.)  bolh  for  his  guard,  anil  to  shew  that  he.  was  a  man 
whom  the  hin(i  did  deliqitt  to  honour,  that  all  the  king's  servants 
uiight  respect  hiui  accordinglv.  Whom  the  ICing  of  kings  sends, 
he  thus  protects,  he  thus  dignifies,  wiili  an  host  of  angels  to  attend 
Ihem. 

II.  Hon  he  was  recei\ed  by  the  country  he  was  sent  to. 

1.  Bv  the  Jews  and  their  friends  at  Jerusalem;   we  are  told, 

( 1.)  That  while  he  concealed  his  errand,  they  took  little  notice 
of  him;  he  was  at  Jerusalem  tliree  days,  (y.  11.)  and  it  does  not 
appear  that  any  of  Ihe  great  men  of  the  city  waited  on  him  to 
congratulate  him  on  liis  arrival,  but  he  remained  unknown;  the 
king  sent  horsemen  to  attend  him,  but  the  Jews  sent  none  to  meet 
him,  he  had  no  beast  \\\\\\  him,  but  that  which  he  himself  rode  on, 
V.  12.  Wise  men,  and  those  who  are  worthy  of  double  honour, 
yet  covet  not  to  come  with  observation,  lo  make  a  shew,  or  make 
a  uoise,  no  not  when  they  come  with  the  greatest  blessings.  They 
that  shortiv  are  to  have  the  dominion  in  the  viorning,  the  world 
now  knows  not,  but  Ihey  lie  hid,  1  John, 3.1. 

(2.)  That,  Ihoiinh  Ihey  took  liltle  notice  of  him,  he  took  great 
notice  of  them  and  tiielr  stale.  Me  rose  in  the  night,  and  viewed 
the  ruins  of  the  walls,  probably  by  moonlight,  (u.  13.)  that  he 
might  see  what  «as  to  lie  done,  and  in  what  method  they  must  go 
about  it,  whether  the  old  foundntion  would  sera",  and  what  there 
was  of  the  old  materials  that  would  be  of  use.  Note,  [  1.]  (Asod 
work  is  then  like  to  be  well  done,  when  it  is  first  well  considered. 
[2.]  It  is  the  wisiloni  of  those  who  are  engaged  in  public  business, 
as  much  as  mav  be,  to  see  with  t/teir  otcn  eyes,  and  not  to  proceed 
altogether  upon  the  reports  and  representations  of  others,  and  \<t 
to  do  this  without  noise,  and,  if  possible,  unobserved.  [3.]  They 
that  would  build  up  the  church's  walls,  must  first  take  notice  L,t 
the  ruins  of  those  walls.  They  that  would  know  how  to  amend, 
must  inquire  what  is  amiss;  what  needs  reformation,  and  what 
may  serve  as  it  is. 

(a.)  That  when  he  discovered  liis  design  to  the  rulers  and 
people,  they  cheerfully  concurred  with  him  in  it.  He  did  not  tell 
them,  at  first,  what  he  came  about,  (v.lG.)  because  he  would  r.et 


Before  Christ  445. 


NEHEMIAH,  II,  III. 


The  Malice  of  Sanballat,  &c 


he  might  retreat  the  more  honourably:  upright  humble  men  will 
not  sound  a  trumpet  before  their  alms,  or  any  other  of  their  good 
officces.  But  wlien  he  had  viewed  and  considered  the  thing,  and 
probahiy  felt  the  pulse  of  the  rulers  and  people,  he  told  ihem  xchat 
God  had  pill  into  his  heart,  (i'.  12.)  even  to  build  np  the  wall  of 
Jerusalem,  v.  17.  Observe,  [  1.]  How  fairly  he  proposed  it  to  them; 
"Vescc  the  distress  toe  are  in,  how  we  lie  exposed  to  the  enemies 
that  are  round  aliout  us,  how  juslly  they  reproach  us  as  foolish  and 
despicable,  how  easily  they  may  make  a  prey  of  us  whenever  they 
hace  a  mind.  Ciimr,  therefore,  and  let  us  build  vp  the  irall." 
He  docs  not  undertake  to  do  it  without  them  ;  (it  tould  not  be  the 
work  of  one  in  iii  ;)  nor  does  be  clmrgc  or  command  imperiously, 
liiiiugh  lie  bad  the  kinn's  eiHumission,  liul,  in  a  friendly  brotherly 
«av,  exhorts  and  excites  them  to  join  with  him  in  this  work.  To 
enconrace  them  hereto,  he  speaks  of  the  design;  First,  As  that 
\hieh  iiwed  its  original  to  the  special  fjrace  of  God.  He  takes  not 
the  praise  of  it  to  himself,  as  a  good  thought  of  his  own,  but 
acknowledges  thil  Goil  jnit  it  into  his  heart,  and  therefore  they  all 
ought  to  countenance  it,  (wlialever  is  of  God  must  be  promoted,) 
f.i\i\  might  hope  to  prosper  in  it,  for  what  God  puts  men  upon,  he 
will  own  them  in.  Svcondlu,  As  that  which  owed  its  Jirogress 
hitherto  to  the  special  pro\idence  of  God.  He  produced  the  king's 
co.T.mission,  told  them  bow  readily  it  was  granted,  and  how  for- 
ward llu-  king  was  to  favour  his  design,  in  which  he  saw  the  hand 
of  his  God  (jnod  upon  him.  It  wnidd  enciuiraue  hoth  him  and  them 
to  proceed  in  an  undertakinn' uhiih  God  had  so  remai  UaMy  sndled 
upon.  Thus  he  proposed  it  to  them;  and,  [ -2.]  They  presr  jitly 
came  to  a  resolution,  one  and  all,  to  concur  with  him;  Let  us  rise 
lip  and  build.  Thev  are  ashaTiied  that  they  have  sa!  still  so  long' 
v\ilhout  so  much  as  attempting  this  needful  work,  aiul  now  resolve 
to  rise  upijut  of  their  slothfiilness,  to  bestir  themselves,  and  to  slir 
up  one  another.  "Let  us  rise  up,"  that  is,  "  I.ft  us  do  it  with 
vigour,  ami  diligence,  and  resolution,  as  those  that  are  determined 
to  go  through  with  it."  So  they  strengthened  their  hands,  their 
own  and  one  anoihefs,  for  this  good  worh.  Noti",  First,  Many  a 
good  work  would  find  hands  enough  to  be  laid  to  it,  if  there  were 
but  one  good  hand  to  lead  in  it.  They  all  saw  the  desolations  of 
Jerusalem,  \et  none  proposed  the  repair  of  them.  But  when 
Kehemiah  proposed  it,  they  ail  consented  to  it.  It  is  pity  that  a 
good  motion  should  be  lost,  purelv  for  want  of  one  to  move  it,  and 
to  break  the  ice  in  it.  Secondly,  ^\  stirring  vp  ourselves  and  one 
another  to  that  which  is  good,  we  fitrengthen  ourselves  and  one 
another  for  it;  for,  the  great  reason  whv  we  are  weak  in  our  duty, 

V'ecause  we  are  cold  In  it,  indifferent  and  unresolved, 

2.  Let  us  now  see  how  Nehemiah  was  received  by  those  that 
/ished  ill  to  the  Jews;  whom  God  and  his  Israel  blessed,  they 
cursed. 

(l.)\Vheu  he  did  but  shew  his  face,  it  vexed  them,  r.lO. 
Sanhallat  and  Tobiali,  two  of  the  Samaritans,  hut,  bv  birth,  the 
former  a  Moabite,  the  latter  an  Ammonite,  when  thev  saw  one 
come  armed  with  a  commission  from  the  king  to  do  service  to  Israel, 
vere  grieved  exceediut/li/,  ll  at  all  llicir  little  paltry  arts  to  weaken 
Israel  were  thus  baffled  and  frustrated  bv  a  fair,  and  noble,  and 
generous,  project  to  strengthen  them.  Nothing  is  a  greater  vexation 
to  the  enemies  of  oood  people,  who  have  unsrepresented  them  to 
princes  as  tin'hulent,  anil  factious,  and  not  fit  to  live,  than  to  see 
ihem  stand  riiiht  in  the  opinion  of  their  rulers,  their  innocency 
Jeared,  and  their  reproach  rolled  away,  and  that  they  are  thought 
.lot  only  fit  to  live,  but  fit  to  be  trusted.  Wlien  they  saw  a  man 
come  in  that  manner,  v,Uo  professedly  sought  the  welfare  of  the 
children  of  Israel,  it  vexed  them  to  the  heart;  The  wicked  shall 
ifeit,  and  be  grieved. 

(2.)  When  he  began  to  act,  they  set  themselves  to  hinder  him; 
lint  in  vahi,  c.in,20.  [1.]  See  here  with  what  little  reason  the 
enemies  discouraged  Ihem.  They  represented  Ihe  undertaking  as 
f.  silly  thing;  they  laughed  vs  to  scorn,  and  despised  vs  as  foolish 
li.ilders,  that  could  not  finish  what  we  besan.  They  represented 
f,;e  undertaking  also  as  a  wicked  thing,  no  better  than  treason  ; 
IVill  ye  rebel  against  the  king?  Because  this  was  the  old  invidious 
charge,  though  now  they  had  a  commission  from  the  king,  and  were 
iakea  uoder  his  protection,  yet  still  they  must  be  called  rebels. 


'[2.]  See  also  with  what  good  reason  they  slighted  these  discou- 
ragements. They  bear  up  themselves  with  this,  that  they  were  the 
servants  of  the  God  of  heaven,  the  onlv  true  and  living  God,  thai 
they  were  acting  for  him  in  what  they  did,  and  that  therefore  he 
would  bear  them  out,  and  prosper  them,  though  the  heathen  raged, 
Ps.2. 1.  They  consider  also  that  the  reason  why  these  enemies 
did  so  malign  ihem,  was,  because  they  had  no  right  in  Jerusalem, 
but  envied  them  their  right  in  it.  Thus  may  the  impotent  menaces 
of  the  church's  enemies  be  easily  despised  by  the  church's  friends. 


CHAP.  III. 

Saying  and  doin^  are  often  two  tilings:  many  are  ready  to  say,  Let  us  rise  up 
and  build,  nho  sit  stilt  and  dn  nothing ;  like  tliat  fair-spolcen  son  who  said, 
I  go,  Sir,  but  went  not ;  the  undertakers  here  were  none  of  those.  As  socn  as 
they  liad  resolved  to  build  the  wall  about  Jerusalem,  they  tost  no  time,  but  set 
about  it  presently,  as  ice  find  in  this  chapter.  Let  it  never  be  said  that  wt 
left  that  good  work  to  be  done  to-morrow,  which  we  might  as  well  Itave  done 
to  day.  This  chapter  gives  an  account  of  two  things,  I.  The  names  of  the 
builders,  which  are  recorded  here  to  their  honour,  for  they  leere  such  as  herein 
discovered  a  great  zeal  for  God  and  their  country ;  both  a  pious  and  a  public 
spirit;  a  great  degree  both  of  industry  and  courage:  and  what  tliey  did  was 
fit  to  be  thus  largely  registered,  both  Joy  their  praise,  fiHrf  for  the  encouragement 
of  others  to  follon-  their  example.  II.  The  order  of  the  building,  tltey  took  it 
be/ore  them,  and  ended  where  they  began.  They  repaired,  1.  From  the  sheep- 
cate  to  the  fisii-salc,  v.  1,2.  2."  Thruce  to  liie  oltl-gute,  c.  3.  .5.  3.  Thence 
to  the  valley-gate,  r.  G..I2.  4.  Thence  to  the  dun{;-j;ate,  d.  13.  5.  TItence 
to  the  gate  of  tlie  fount.iin,  r.  14.  0.  Thence  to  the  water-gate,  V.15..2G. 
7.  Thence  by  the  liorse-irate  to  the  slieep-gate  again,  where  they  began; 
(r.  27.  .32.)  (Old  so  they  brouglit  tlieir  work  <{uite  round  the  city. 

l.^l"^!IEN  Eliashib  the  liiiih  priest  rose  up  with 
A  iiis  bretiiten  the  priet>ts,  and  they  builded 
tlie  siieep-gate;  they  sanctified  it,  and  set  up  the 
doors  of  it;  even  unto  the  tower  of  Meah  they 
sanctified  it,  unto  the  tower  of  Hananeel.  2.  And 
next  unto  iiini  buiJded  the  men  of  Jericho.  And 
next  to  them  builded  Zaccur  the  son  of  Itnri. 
3.  But  the  fish-gate  did  the  sons  of  Hassenaah 
btiihl,  wlio  also  laid  the  beams  thereof,  and  set  up 
the  doors  thereof,  the  locks  thereof,  and  the  bars 
tliereof.  4.  And  next  unto  them  repaired  Mere- 
moth  the  oon  of  Urijah,  tiie  son  of  Koz.  And 
next  unto  them  repaired  Meshuliam  the  son  of 
Berechiah,  the  son  of  Meshezabeel.  And  next  unto 
them  repaired  Zadok  tlie  son  of  Baana.  5.  And 
next  unto  them  the  Tekoites  repaired;  but  their 
nobles  put  not  their  neeks  to  the  work  of  their  Lord. 

6.  Moreover  the  ol(l-j;ale  repaired  Jehoiada  the  son 
of  Paseah,  and  Meshuliam  the  son  of  Besodeiali; 
tliey  laid  the  beams  thereof,  and  set  up  tiie  doors 
thereof,  and  the  locks  thereof,  and  the  bars  tliereof. 

7.  And  next  unto  them  repaired  Melatiah  tiie 
Gibeouite,  and  Jadoii  the  Meronothite,  the  men 
of  Gibeon,  and  of  Mizpah,  unto  tiie  throne  of  the 
governor  on  this  side  the  river.  8.  Next  unto  him 
repaired  Uzziel  the  son  of  Harliaiah,  of  tlie  gold- 
smiths. Next  unto  him  also  repaired  Hananiah  thi 
son  of  07ie  of  the  apothecaries,  and  they  fortified 
.Jerusalem  unto  the  broad  wall.  9.  And  next  unta 
them  repaired  Repliaiali  the  son  of  Hnr,  the  rulei 
of  the  half  part  of  Jerusalem.  10.  And  next  unto 
them  repaired  Jedaiah  the  son  of  Harninaph,  even 
over  against  his  house.  And  next  unto  him  repaired 
Hattush  the  son  of  Hashabniah.      11.  Malchijab 


Before  Christ  445.  NEHEM 

the  son  of  Harim,  and  Haslmb  the  son  of  Pahatli- 
moab,  repaired  tlie  other  piece,  and  the  tower  of 
tiie  furnaces.  12.  And  next  unto  liim  repaired 
ShaUum  the  son  of  Halohesh,  the  ruler  of  the  isalf 
part  of  Jerusalem,  he  and  iiis  daugliters.  1.3.  The 
valley-gate  repaired  Hannn,  and  tlie  inhabitants 
of  Zanoah  ;  they  built  it,  and  set  up  tiie  doors 
thereof,  tlie  locks  thereof,  and  the  bars  thereof,  and 
a  thousand  cubits  on  the  wall  unto  the  dung-gate. 
''4.  But  the  dung-gate  repaired  Malchiah  the  son 
of  Rechai),  the  ruler  of  part  of  Beth-haccerein  ; 
he  built  it,  and  set  up  the  doors  thereof,  the  locks 
thereof,  and  the  bars  thereof.  15.  But  the  gate  of 
the  fountain  repaired  ShaUum  the  son  of  Col-hozeh, 
the  ruler  of  part  of  IVlizpah;  he  built  it,  and 
covered  it,  and  set  up  the  doors  thereof,  tlie  locks 
vhereof,  and  the  bars  thereof,  and  the  wall  of  the 
pool  of  Siloah,  by  the  king's  garden,  and  unto 
the  stairs  that  go  down  from  the  city  of  David. 
16.  After  him  repaired  Nehemiah  the  son  of 
Azbuk,  the  ruler  of  the  half  part  of  Beth-zur,  unto 
[he  place  over  against  the  sepulchres  of  David,  and 
to  the  pool  that  was  made,  and  unto  the  house  of 
the  mighty.  17.  After  him  repaired  the  Levites, 
Rehum  the  son  of  Bani.  Next  unto  him  repaired 
Hashabiah,  the  ruler  of  the  half  part  of  Keilah,  in 
his  part.  18.  After  him  repaired  their  brethren, 
Bavai  the  son  of  Henadad,  the  ruler  of  the  half 
part  of  Keilah.  19.  And  next  to  him  repaired 
Ezer  the  son  of  Jefihua,  the  ruler  of  Mizpah, 
another  piece  over  against  the  going  up  to  the 
armoury  at  the  turning  of  the  wall.  20.  After  him 
Baruch  the  son  of  Zabbai  earnestly  repaired  the 
other  piece,  from  the  turning  of  the  wall,  nnto  the 
door  of  the  house  of  Eliashib  the  high  priest. 
21.  After  him  repaired  Meremoth  the  son  of  Urijah 
the  son  of  Koz  another  piece,  from  the  door  of  the 
house  of  Eliashib  even  to  the  end  of  the  house  of 
Eliashib.  22.  And  after  him  repaired  the  priests, 
the  men  of  the  plain.  23.  After  him  repaired  Ben- 
jamin and  Hashub  over  against  their  house.  After 
him  repaired  Azariah  the  son  of  Maaseiah  the  son 
of  Ananiah  by  his  house.  24.  After  him  repaired 
Binnui  the  son  of  Henadad  another  piece,  from  the 
house  of  Azariah  unto  the  turning  o/"//ie  ?<^rt//,  even 
unto  the  corner.  25.  Palal  the  son  of  Uzai,  over 
against  the  turning  o/'f/ze  ?{«//,  and  the  tower  which 
lielh  out  from  the  king's  high  house,  that  was  by 
the  court  of  the  prison.  After  him  Pedaiah  the  son 
of  Parosh.  26.  Moreover  the  Nethinims  dwelt  in 
Ophel,  unto  the  place  over  against  the  water-gate 
toward  the  east,  and  the  tower  that  lieth  out. 
27.  After  them  theTekoites  repaired  another  piece, 
over  against  the  great  tower  that  lieth  out,  even 
unto  the  wall  of  Ophel.  28.  From  above  the  horse- 
gate  repaired  the  priests,  every  one  over  against  his 
house.     29.  After  them  repaired  Zadok  the  son  of 

VOL,  1!.  45 


lAH,  in.  The  Rebuilding  of  the 'VVaU. 

Immer  over  against  his  house.  After  him  repaired 
also  Shemaiah  the  son  of  Shechaniah,  the  keeper 
of  the  e.i.^t-gate.  -30.  After  him  repaired  Hauaniah 
the  son  of  Shelemiah,  and  Hanun  the  sixtii  son  of 
Zaiaph,  another  jjiece.  After  him  repaired  Mc- 
shullam  the  son  of  Berechiah  over  against  his 
chamber.  31.  After  him  repaired  Malchiah  the 
goldsmith's  son  unto  the  j)lace  of  the  Nethinims, 
and  of  the  merchants,  over  against  the  gate  Miph- 
kad,  and  to  the  going  up  of  the  corner.  32.  And 
between  the  going  up  of  the  corner  unto  tiie  sheep- 
gate  repaired  the  goldsmiths  and  the  merchants. 

The  best  way  to  know  how  to  divide  this  chapter,  is,  to  observe 
how  the  work  was  divided  among  the  undertakers,  that  every  one 
might  know  what  he  had  to  do,  and  mind  it  accordingly,  with  a 
iioly  emulation,  and  desire  to  excel,  yet  without  any  contention, 
animosity,  or  separate  interest.  No  strife  appears  among  them, 
but  wiiich  should  do  most  for  the  pul)lic  good. 

Several  things  are  observable  in  the  account  here  given  of  the 
building  of  the  wall  about  Jerusalem. 

1.  That  Eliashib  the  high  priest,  with  his  brethren  the  priests, 
led  the  van  in  this  troop  of  builders,  r.\.  Ministers  should  be 
first  and  foremost  in  every  good  work,  for  their  office  obliges  them 
to  teach  and  quicken  by  their  example,  as  well  as  by  their  doctrine. 
If  there  be  labour  in  it,  who  so  fit  as  tliey  to  work  ?  If  danger, 
who  so  fit  as  they  to  venture  ?  The  dignity  of  the  high  priest  was 
very  great,  and  obliged  him  to  signalize  iiimself  in  this  service. 
The  priests  repaired  the  sheep-gate,  so  called,  because  through  it 
the  sheep  were  brought  that  were  to  be  sacrificed  in  the  temple, 
and  therefore  the  priests  undertook  the  repair  of  if,  whose  inherit- 
ance the  offerings  of  the  Lord  made  by  fire  were.  And  of  tliis 
gate  only  it  is  said  that  they  sanctified  it  with  the  word  and 
prayer,  and  perhaps  with  sacrifices;  either,  (1.)  Because  it  led  to 
the  temple  ;  or,  (2.)  Because  with  this  the  building  of  the  wall 
began,  and  it  is  probable  (though  they  were  at  work  in  all  parts  of 
llie  wall  at  the  same  time)  that  this  was  first  finished,  and  therefore 
at  this  gate  they  solemnly  connnitled  their  city,  and  the  walls  of 
it,  to  the  divine  protection;  or,  (3.)  Because  the  priests  were  the 
builders  of  it,  and  it  becomes  ministers,  above  others,  being  them- 
selves, in  a  peculiar  manner,  sanctified  to  God,  to  sanctify  to  him 
all  their  performances,  and  to  do  even  their  common  actions  after 
a  godly  sort. 

2.  That  the  undertakers  were  very  many,  who  each  took  theii 
share,  some  more  and  some  less,  in  this  work,  according  as  their 
ability  was.  Note,  What  is  to  be  done  for  the  public  good,  every 
one  should  assist  in,  and  further,  to  the  utmost  of  his  place  ami 
power.  United  forte  will  conquer  that  which  no  individual  dare* 
venture  on.      Many  hands  will  make  light  work. 

3.  That  many  were  active  in  this  work,  w  ho  were  not  themselves 
inhabitants  of  Jerusalem,  and  therefore  consulted  purely  the  pulili.; 
welfare,  and  not  anv  private  interest  or  advantage  of  their  ohii. 
Here  are  the  men  of  Jericho  with  the  first,  (y.2.)  the  men  c\ 
Gibeon  and  Mizpah,  (u.7.)  and  Zanoah,  n.  13.  Every  Israelite 
should  lend  a  hand  toward  the  building  up  of  Jerusalem. 

4.  That  several  rulers,   both  of  Jerusalem  and  of  other  cities, 
were  active  in   this  work,  thinking  themselves  bound,  in  honour, 
to  do  the  utmost  that  their  wealth  and  power  enabled   them  K 
do,  for  the  furtherance  of  this  good  work.      But  it  is  (il(servali!< 
that  they  are  called  rulers  of  part,  or  the  half  part,  of  their  ic- 
spective    cities.     One  was  rvler  of  the  half  part  of  Jnusuliir. 
(•.12.     Another  of   part  of   Beth-haccerem,   r.  14.     Another  n 
part  of   Mizpah,  r.  15.     Another  of  the  half  part  of  Beth-zur, 
V.  16.     One  was  ruler  of  one  half  part,  and  another  of  the  othn 
half  part,  of  Keilah,  u.17,18.      Perhaps  the  Persian  governmeU 
would  not  intrust  any  one  with  a  strong  city,  but  appomted  tw(x 
to  be  a  watch  upon  each  other.     Rome  had  two  consuls. 

I      5.  Here  is  a  jusl  reproach  fastened  upon  the  nobles  of  Tckoa 


Before  Christ  445. 


^EIIEMIAH, 


Mial  they  put  not  their  necks  tn  the  work  nf  their  I/ird,  (e.  o.)  lli.iS '. 
K,  Ihcy  would  nol  conic  iiixler  llie  yoke  of  an  obligatiim  to  tins' 
tervi-e;  as  if  lire  disiiirty  and  lilierlv  of  their  peerage  werp  their 
jischarfje  from  serringf  God,  and  doing  good,  whici)  are  hideed 
>he  highest  honour  and  liie  truest  freedom.  Let  not  nohles  think 
inv  tiling  hefovv  them  liy  which  tliey  may  advance  the  interests 
of  their  connfrv;  for  what  etsc  is  their  nubility  good  for,  btit  lliat 
it  puis  therii  in  a  higher  and  larger  sjihere  of  nsefithiess  than  that 
in  which  inferior  persons  more  ? 

G.  Two  persons  joi»ed  in  repairing  the  old  gate,  (v.G.)  and  so 
were  co-founders,  and  shareif  llie  honour  of  it  between  them. 
The  good  work  which  we  cannot  compass  oiireelves,  we  must  be 
Ihankfii'l  to  those  that  will  go  jiarlners  with  ns  in.  Some  think 
(hat  this  is  called  the  old  gate,  because  it  belonged  to  the  ancient 
.Salem,  which  was  said  to  be  first  built  by  Melchizedek. 

7.  Several  good  honest  tradesmen,  as  well  as  priests  and  rulers, 
tvere  active  in  this  work,  goldsmiths,  apothecaries,  merchants, 
P.  8,  32.  They  did  not  think  their  callings  excused  tliem,  nor 
plead  that  they  coidd  not  leave  their  shops  to  attend  the  public 
business,  knowins;  that  what  they  lost  would  certainly  be  made  up 
to  them,  by  the  blessing  of  God  upon  their  callings. 

8.  Some  ladies  are  spoken  of  as  helping  forward  this  work, 
Shalliim  and  his  daughters,  (p.  12.)  who,  though  not  capable  ol ' 
personal  service,  vet,  having  their  portions  in  their  own  hands,  or] 
being  rich  widows,  conlriliuled  money  for  buving  materials  audi 
paying  workmen.  S'l.  Paul  speaks  of  some  good  women  llial  i 
laboured  with  him  in  the  gospel,   Philip.  4.  3.  ' 

9.  Of  some  it  is  said,  that  they  repaired  over  against  tlieii  \ 
louses,  (r.  10, '23,28,20.)  and  of  one  who,  it  is  likely,  was  only  a^ 
lodger,  ihat  he  repaired  over  against  his  rhamher,  v.  30.  \Vlie!i  a 
general  good  work  is  to  be  done,  each  should  apply  himself  to  ll.n'.  1 
pari  of  it  fliat  falls  nearest  him,  and  is  wilbin  lii:-j  reach.  If  ever;  ' 
one  will  sweep  before  his  own  door,  llie  slreel  will  be  clean;  li  | 
every  one  will  mend  one,  we  shall  be  all  luetidiil.  If  he  that  has 
but  a  chamber  «ill  re|)air  bebire  that,  be  does  his  part. 

10.  Of  one  if  is  said,  Ihat  he  enrnisllg  rcpaiird  that  which  fell 
to  bis  share,  (v. '20.)  he  did  it  wifh  an  inflamed  zeal;  not  thai 
others  were  cohl  or  indifferent,  but  he  was  the  most  vigorous  of 
ar.y  of  them,  anrl  made  himself  remarkable  for  if.  It  is  good  to 
be  thiis  zealously  affected  in  a  good  thivg ;  and  it  is  probable 
(liRt  this  good  man's  zeal  provoked  very  many  to  take  the  more 
pains,  and  make  the  more  haste. 

11.  Of  one  of  these  builders  it  is  observed,  that  he  was  the  sixth 
ion  of  his  faJl'er,  t).  30.  His  five  elder  brethren,  it  seems,  laid 
not  Ihcir  hand  to  this  work,  but  he  did.  In  doing  tljat  which  is 
good,  we  need  nol  stay  to  see  our  elders  go  before  us;  if  lliey 
decline  it,  it  does  not  therefore  follow  that  we  must.  Thus  the 
young  brother,  if  he  be  Ihe  belter  man,  and  does  fiod  and  his 
generation  heller  service,  is  indeed  the  better  geidleuian ;  those 
dre  most  honourable  Ihat  aie  most  useful. 

12.  Some  of  Ihcm,  that  \vm\  first  done,  helped  their  fellon-s,  and 
tindcrlook  anolher  share,  where  Ihey  saw  llier-.'  was  most  need. 
Mereniolh  repaired,  (c.  4.)  and  again,  i'.  21.  And  the  Tekoiles, 
beside  Ihe  piece  Ihey  repaired,  (r.  5.)  undertook  anolher  piece, 
fc.27.)  which  is  Ihe  nii/re  remarkable,  bocatise  Iheir  nobles  set 
'hem  a  bad  e\aniple,  bv  willulrawing  from  Ihe  service,  which, 
iuslrad  of  srriinu^  liiem  for  an  excuse  to  sit  slill,  perhaps  made 
Ihcm  Ihe  more  forvvanl  to  do  double  work,  lliaf,  by  Iheir  zeal, 
Ihey  might  either  shame,  or  alone  for,  the  covetousness  and 
rarelessness  of  Ihcir  iioliles. 

Lastly,  Il<Mc  is  no  mention  of  any  particular  share  that  Nche- 
niiah  himself  had  in  ibis  work.  A  name-sake  of  his  is  mentioned, 
r.l6.  Rut,  did  he  do  nothing  ?  Yes;  though  he  undertook  not  any 
particular  piece  of  Ihe  wall,  \et  he  did  more  than  any  of  them", 
for  he  had  the  oversight  of  then)  all;  half  of  his  servants  worked 
where  there  was  most  need,  and  Ihe  other  half  stood- sentinel,  as 
we  find  after,  (c/j.4.  16.)  while  he  hiiuself,  in  his  own  |)erson, 
walked  the  rounds,  <lirccle<i  and  cncouiugcd  the  builders,  set  his 
hand  to  the  work  where  he  saw  occasion,  and  ke|it  a  walchfiil  eye 
upon  the  motions  of  the  enemy,  as  we  shall  find  in  the  next  chapter. 
The  pilot  needs  not  hale  at  a  rope,  it  is  enough  for  him  to  steer. 


IV  The  Opixi-silioii  of  Saiibcillai.  k.c. 

CHAP.  IV 


tVe  left  all  hands  at  work  fur  the  liuHdixg  of  the  wall  about  JnasuUm.  Bui 
sitcti  goiiu  work  is  not  wont  to  be  earned  on  without  oppttsitinn  ;  tiow  here  we 
are  tottl  what  opposition  was  given  to  it,  and  what  methods  Nehemiak  took 
to  /tirward  the  work,  notwithstanding  that  opposition,  /.  Their  euemiet 
reproached  and  ridiculed  their  undertaking ;  but  their  scnjy's  thetj  ansa-ered 
with  prni/ers,  they  heeded  them  not,  but  went  on  with  their  work  notwith- 
standing, V.  1 .  G.  //.  They  formed  a  bloody  desig7i  against  them,  to  hinder 
them  bij  force  of  arms,  r.  7,  8, 10.  .12.  To  guard  against  this,  !\"ehemiah 
prayed,  (I'.'J.)  set  guards,  {I'.VA.)  and  eneouraegd  them  to  fight,  (r.  14.) 
Ity  which  ihe  design  was  broken,  (v.  15.)  and  so  the  work  was  carried  on  with 
all  needfnl  precaution  against  a  surprise,  r.  I(j..23.  In  all  this,  Nehentiah 
approved  himself  a  man  of  great  eon(Jui:t  antt  courage,  as  Wfill  as  great  pitty. 

1.T3UT  it  came  (o  pass,  tiiat  wiien  SaiiballaJ 
J3  heard  that  we  l)iill([e(l  the  wall,  he  waa 
wroth,  and  took  great  indignation,  and  mocked 
the  Jews.  2.  And  he  .spake  before  his  bretiiren 
and  tlie  army  of  Samaria,  and  said,  What  do  tlie.ce 
feeble  Jews?  will  they  fortify  themselves?  will 
they  sacrifice?  will  they  make  an  end  in  a  day? 
will  they  revive  the  stones  out  of  the  heaps  of  the 
rubbi.'#  which  are  burnt?  3.  Now  Tobiah  Hie 
Ammonite  was  by  him,  and  he  said,  Even  that 
which  they  build,  if  a  fox  go  up,  he  shall  even 
break  down  their  stone  wall.  4.  Hear,  O  our 
Go<l ;  for  we  are  despised  :  and  turn  their  reproach 
upon  their  own  head,  and  give  them  for  a  prey 
in  the  land  of  captivity:  5.  And  cover  not  their 
iniquity,  and  let  not  their  shi  be  blotted  out  from 
before  thee:  for  they  have  provoked  t/iee  to  anger 
before  the  builders.  (J.  So  built  we  the  wall;  and 
ail  the  wall  was  joined  together  uhio  tiie  half 
Ihereof:  for  the  people  had  a  mind  to  work. 


Here  is, 

I.  The  spiteful  scornful  reflection  which  SaiiliaUat  and  Tobiah 
cast  upon  the  Jews,  for  their  attempt  to  build  the  wall  about 
Jerusalem.  The  country  rang  of  it  presently;  intelligence  was 
brought  of  it  to  Samaria,  that  nest  of  enemies  to  Ihe  Jews  and  Iheir 
prosperilv  ;  and  here  we  are  told  how  they  received  Ihe  tidings. 
1.  In  heart;  they  were  very  angry  at  the  undertaking,  and  had 
great  indignation,  v. \.  It  vexed  them  that  Nehemiah  came  to 
seek  Ihe  welfare  of  the  children  of  Israel;  ((7(.2. 10.)  but,  when 
they  heard  of  this  great  undertaking,  for  their  good,  Ihey  were 
out  of  all  patience.  They  bad  hitherto  pleased  themselves  wilh  the 
thought,  that,  while  Jerusalem  was  unwalled,  Ihey  could  swallow  it 
up,  and  make  themselves  Tuaslers  of  it  when  they  |)lcased ;  but,  if  it 
be  wailed,  it  will  not  only  be  fenced  against  them,  hut,  by  degrees, 
become  formidable  to  them.  The  strength  and  safety  of  the  church 
are  the  grief  and  vexation  of  its  enemies.  2.  In  word;  they  despised 
it,  and  made  it  Ihe  subject  of  their  ridicule,  in  which  they  did 
sufficiently  dis|)lav  their  venom  ;  but  good  was  brought  out  of  it; 
for,  looking  upon  it  as-!»  foolish  undertaking,  Ihat  would  sink  under 
its  own  weight,  they  did  not  go  about  to  obstruct  it,  till  it  was  to« 
late.  Let  us  see  with  what  pride  and  malice  they  set  themselves 
publicly  to  banter  it.  ( 1.)  Sanballat  speaks  with  scorn  of  the 
workmen,  "  These  feeble  Jews,'  (v. 2.)  "what  will  ihey  do  for 
materials?  Will  Ihey  revive  the  stones  out  oftherubhish?  And  what 
mean  thev  by  being  so  hasty?  Do  they  think  lo  make  Ihe  walling 
of  a  city  l)ut  one  day's  work?  and  to  keep  Ihe  feast  of  dedication 
ivilh  sacrifice  the  next  day  ?  Poor  silly  people  !  see  how  ridiculoui 
they  make  themselves!"  (2.)  Tobiah  speaks  wilh  no  less  scorn 
of  Ihe  work  itself.  He  has  his  jest  too,  and  must  shew  his  wit, 
V. ;}.  Profane  scoffers  sharpen  one  another.  "  Sorry  work,"  say? 
he,  "  thev  are  like  to  make  of  it ;  they  themselves  will  be  ashaaicil 
of  it;  if  a  fox  go  up,  nol  with  his  subtlety,  but  with  his  wc'ghl 


Before  Christ  44-5. 


NEHEMIAH.  IV. 


Tlie  Opposition  of  Sanballat,  &c. 


fee  will  break  doK'ii  their  stoHc-wuU"  Many  a  good  work  has 
been  thus  iookcd  upon  witli  contempt  by  the  proud  and  kauqhty 
tcorntrs. 

\\.  Neheniiah's  humble  anil  devout  address  to  God,  when  he 
heard  of  these  reflections.  He  had  notice  brought  liim  of  what  they 
saiil ;  it  is  piobabie  that  they  Iheinselves  sent  him  a  message  to  this 
purport,  to  discourage  him,  hoping  to  jeer  hijn  out  of  his  attempt; 
hut  he  did  not  answer  these  fo<ds  accordina  to  their  folly  ;  he  did 
Dot  upbraid  tliem  with  their  weakness,  hut  looked  up  to  (iod  by 
prayer.  1.  He  be^s  of  (JDd  to  lake  notice  of  the  hidiguilics  that 
were  done  them,  (v. 4.)  and  in  llii;  we  are  to  imitate  him;  Hear, 
O  our  God,  Jor  uc  iirc  (k'spUrd.  Note,(  l.)(iod's  people  have  often 
(seen  a  despised  |*eople,  and  londed  with  contempt.  (  S.)  God  does, 
and  will,  hear  all  the  slights  that  are  put  npou  his  people,  and  it  is 
tlieir  conifoTl  that  he  does  si>,  and  a  cood  reason  why  they  should 
be  as  though  they  were  deaf,  I's.  o3.  13,  15.  "  Thou  art  our  God, 
to  whom  we  appeal;  our  cause  needs  no  more  than  a  fair  hearing." 
'2.  He  begs  of  God  to  avenge  lluir  cause,  and  (urn  the  reproach 
upon  the  enc-mies  themselves;  (r.  4,  5.)  and  this  was  spoken  rather 
by  a  spirit  of  propliecv  than  hv  a  sj)irit  of  prayer,  and  is  not  to 
he  imitated  by  «s,  who  aiv  taught  of  Christ  to  prayjor  them  that 
despitcjnlly  use  and  prrsccule  us;  Christ  himself  prayed  for  those 
that  reproached  him,  Fallwr,  forgice  them.  Nchemiah  here  prays. 
Cover  not  their  iniquity.  Note,  (  1.)  They  that  cast  contempt  on 
(iod's  people,  do  but  prepare  everlasting  shame  for  themselves. 
('2.)  It  is  a  sin  from  which  sinners  are  seldom  recovered.  Doubt- 
less, Nehemiah  had  reason  to  think  the  hearts  of  those  sinners 
were  desperately  hardened,  so  that  Ihev  wotdd  never  repent  of  it, 
else  he  would  not  have  praved  that  it  might  never  be  blotted  out. 
The  reason  he  gives,  is,  nut,  7'/«f(/  fiare  abused  vs,  but.  They  have 
provoked  thee,  and  that  before  the  builiterx,  to  whom,  it  is  likelv, 
they  sent  a  spiteful  message.  Note,  Therefore  we  should  be  angry 
at  the  malice  of  persecutors,  not  because  it  is  abusive  to  us,  but 
because  it  is  offensive  to  God ;  and  on  that  we  mav  ground  an 
expectation  that  God  will  appear  against  it,  Ps.  74.  18,  22. 

in.  The  vigour  of  the  builders,  notwilhstinding  these  reflec- 
tions, V.6.  They  niadesuch  good  speed,  that  in  a  little  time  they 
had  run  up  the  wall  to  half  its  height,  f(jr  the  people  had  a  mind  to 
vork,  their  hearts  were  upon  it,  and  thev  would  have  it  forwarded. 
Note,  1.  Then  good  work  goes  on  well,  when  people  have  a  mind 
to  it.  2.  The  reproaches  of  enemies  should  rather  quicken  us  to 
our  duty,  than  drive  us  from  it. 

7.  But  it  came  to  pass,  that  when  Sanballat, 
and  Tobiah,  and  the  Arabians,  and  the  Ammon- 
ites, and  the  Aslidodites,  heard  that  the  walls  of 
Jerusalem  were  made  up,  and  that  the  breaches 
began  to  be  stopped,  then   they  were   very  wroth, 

8.  And  conspired  all  of  them  together  to  come 
and  to   fight   against  Jerusalem,  and  to  hinder  it. 

9.  Nevertheless  we  made  our  prayer  unto  our 
God,  and  set  a  watch  against  them  day  and  night, 
because  of  them.  10.  And  Judah  said,  Tlie 
fstreiiglli  of  the  bearers  of  burthens  is  decayed, 
and  tliere  is  much  rubbish  ;  so  tliat  we  are  not  able 
to  build  the  wall.  11.  And  our  adversaries  said. 
They  shall  not  know,  neither  see,  till  we  come  in 
the  midst  among  them,  and  slay  tliem,  and  cause 
the  work  to  cease.  12.  And  it  came  to  pass,  that 
when  the  Jews  which  dwelt  by  them  came,  they 
said  unto  us  ten  times.  From  all  places  whence 
ye  shall  return  unto  us  thei/  will  be  upon  you. 
13.  Therefore  set  I  in  the  lower  places  behind  the 
wall,  and  on  the  higher  places,  I  even  set  the 
people  after  their  fainilies,  with  their  swords,  their 
spears,  and  their  bows.    14.  .And  I  looked,  and  rose 


up,  and  said  unto  tlie  nobles,  and  to  the  rulers,  and 
to  the  rest  of  the  people,  Be  not  ye  afraid  of  them: 
remember  the  Lord,  ivhich  is  great  and  terrible, 
and  fight  for  your  brethren,  your  sons,  and  your 
daughters,  your  wives,  and  your  liouses.  15.  And 
it  came  to  pass,  when  our  enemies  heard  that  it 
was  known  unto  us,  and  God  had  i)rouglit  their 
counsel  to  nought,  that  we  returned  all  of  us  to 
the  wall,  every  one  unto  his  Avork. 

We  have  here, 

I.  The  conspiracy  which  the  Jews'  enemies  formed  against  them 
to  stay  the  building  by  slaving  the  builders.  The  conspirators 
were  not  only  Sanballat  and  Tobiah,  but  other  neighbouring  people 
whom  they  had  drawn  into  the  plot.  Thev  flattered  themselves 
with  a  fancy  that  the  work  would  soon  sland  still  of  itself;  but, 
when  they  heard  that  it  went  on  and  prospered,  they  weix-  angrv 
at  the  Jews  for  being  so  hasty  to  push  tlie  work  forwaid,  and 
angry  at  themselves  for  being  so  slow  in  opposing  it,  (c.  7.)  tkeif 
were  very  wroth.  Cursed  be  their  anger,  for  it  icas  fierce,  and 
their  wrath,for  it  was  cruel.  Nothing  would  serve  but  they  would 
fight  against  Jerusalem,  c.8.  Why,  what  quarrel  had  they  with 
the  Jews  ?  Had  they  done  them  any  wrong  ?  Or  did  they  design 
them  any?  No,  they  lived  peaceably  by  them  ;  but  it  was  merely 
out  of  envy  and  malice  ;  they  hated  the  Jews'  piety,  and  were 
therefore  vexed  at  their  prosperity,  and  sought  their  ruin. 
Observe,  1.  How  unanimous  they  were;  They  conspired  all  o/ 
them  together,  though  of  different  interests  among  themselves,  yel 
one  ia  tlieir  opposition  to  the  work  of  God.  2.  How  close  they 
were;  they  said,  "  They  shall  not  know,  neither  see,  till  we  have 
them  at  our  mercy."  Thus  they  took  crafty  counsel,  and  digged 
deep,  to  hide  it  from  the  Lord,  and  promised  themselves  security 
and  success  from  the  secrecy  of  their  management.  3.  How  cruel 
they  were;  We  ivill  come  and  slay  them.  If  nothing  less  than 
the  murder  of  the  workmen  will  put  a  stop  to  the  work,  they  will 
not  stick  at  that;  nay,  it  is  their  blood  they  thirst  for,  and  they 
are  glad  of  any  pretence  to  glut  themselves  with  it.  4.  What  the 
design  was,  and  how  confident  they  were  of  success;  it  was  to 
cause  the  work  to  cease,  {v.  11.)  and  this  they  were  confident  that 
they  should  effect.  The  hindering'  of  good  work  is  that  which 
bad  men  aim  at  and  promise  themselves;  but  good  work  is  God's 
work,  and  it  shall  prosper. 

II.  The  discouragements  which  the  builders  themselves  laboured 
under.  At  the  very  time  when  the  adversaries  said.  Let  us  cause 
the  work  to  cease;  Judah  said,  "  Let  us  even  let  it  fall,  for  wc 
are  not  able  to  go  forward  with  it,"  v.  10.  They  represent  the 
labourers  as  tired,  and  the  remaining  difficulties,  even  of  that  first 
part  of  their  work,  the  removing  of  the  rubbish,  as  insuperable, 
and  therefore  they  think  it  ad\isable  to  desist  for  the  present. 
Can  Judah,  tlvat  warlike  valiant  tribe,  sneak  thus?  Active  leading 
men  have  many  times  as  much  ado  to  grapple  with  the  fears  oJ 
their  friends,  as  with  the  terrors  of  their  enemies. 

HI.  The  information  that  was  brought  to  Nehemiah  of  the 
enemies'  designs,  v.  12.  There  were  Jews  that  dwelt  by  them,  in 
the  country,  who,  though  they  had  not  zeal  enough  to  bring  Ihera 
to  Jerusalem  to  help  their  brethren  in  building  the  wall,  vet, 
having  by  their  situation  opportunity  to  discover  the  enemies' 
motions,  had  so  much  honesty  and  affection  to  the  cause,  as  to 
give  intelligence  of  it  ;  nay,  that  it  might  be  the  more  credited, 
they  came  themselves  to  give  notice  of  it;  and  they  said  it  ten 
times,  repeating  it  as  men  in  earnest,  and  under  a  concern,  and 
the  report  was  confirmed  by  many  witnesses  :  the  intelligence  they 
gave  is  expressed  abruptly,  and  finds  work  for  the  critics  to  make 
out  the  sense  of  it;  which  perhaps  is  designed  to  intimate  thai 
they  gave  this  intelligence  as  men  out  of  breath  and  in,  confusion, 
whose  very  looks  would  make  up  the  deficiencies  of  their  words. 
I  think  it  may  be  read,  without  supplying  anything,  "Whatever 
place  yc  turn  to,  they  are  against  us,  so  that  you  have  need  to  be. 
upon  vour  guard  on   all  sides."     Note,  God  has  manv  wa\s  of 


Before  Cltiisl  445. 


NEflP-MIAH,  IV. 


The  Precaution  of  JNehemiah. 


brinzinf;  lo  Itsrht,  .iiiil  so  Imngiirx  to  ironglit,  the  dcvtres  nntl 
designs  of  his  anil  liis  ilrurch's  enemies.  Even  the  cold  mid  feeble 
Jews,  tl»at  conlenfeHly  <lwcll  !>y  lliem,  .«hall  be  made  to  serve  as 
tpies  upon  thcni ;  mv,  rather  th.iri  fnil,  a  bird  nj  the  air  shall 
earrtf  llioir  imice. 

tV.  The  )>ii)ii9  and  pnKient  ineiliods  which  Nehemiah,  here- 
Boon,  took  to  baffle  the  design,  and  to  secure  iiis  work  and 
worluuen  :  it  is  said,  (o.  1}.)  he  looked.  1.  Me  looked  up,  engaged 
<j()d  for  him,  and  put  hiniseff  and  hrs  cause  under  the  dii'ine 
protecEioir,  (i,".J>.)  We  made  niir  praijrr  unto  mir  God.  That  was 
the  way  of  thi3g;oo<l  nr.\»,  and  should  be  our  way  ;  all  his  cares, 
all  his  sriefs,  afl  his  fears,  lie  spread  before  God,  and  thereby 
made  liitniself  easy.  Tliis  was  the  first  thing  he  did  ;  before  he 
tsed  any  means,  h'e  made  his  prayer  to  God,  for  with  him  we 
linst  always  begin.  2.  He  looked  abont  him.  Having  prayed,  he 
Ift  a  icalcli  ffijninst  llieiii.  Tlie  instnictions  Christ  has  given  is, 
hi  onr  spiritual  warfare,  agree  with  this  example,  Matth.  2G.  41. 
Watch  and  prai/.  ff  we  tlifnk  to  secure  ourselves  bv  prayer  on)v, 
without  walclifnirii'ss,  nc  are  stothful,  and  tempt  God.  ff  by 
watchfnFness,  withurst  praMT,  we  are  proud,  and  slight  God; 
and,  either  way,  we  forfeit  his  protection. 

Obsene,  (  1.)  How  he  posted  the  guards,  i\  13.  In  tlie  lower 
places,  he  set  Ibein  Fiehind  the  wall,  that  thev  mlglil  annoy  the 
enemy  orer  it,  a*  a  breast-work  ;  but  in  the  higher  places,  where 
the  wall  was  raised  to  its  fiiil  height,  he  set  them  upon  it,  that 
from  the  top  of  it  thev  might  throw  <fown  stones  or  darts  upon 
the  heads  of  the  assailants:  he  set  them  after  their  families, 
that  mntira?  relation  might  engage  them  to  mutual  assistance. 
(•2.)  ffow  fie  aiiFinated  and  encouraged  them,  v. 14.  He  observed 
even  the  nobles  and  rrrlers  themselves,  as  well  as  the  rest  of  the 
peop?e,  to  be  in  a  great  consternation  upon  the  intelligence  that 
was  brought  them,  and  ready  to  conclude  f^iat  they  were  all 
undone,  bv  which  their  bands  were  weakened  both  for  work  and 
7»ar,  and  therefore  he  endeavours  to  silence  their  fears;  "Come," 
says  he,  "  lir  vrrl  a/raid  nf  them,  but  behave  yourselves  valiantly, 
fonsidering,"  [  1 .}  Whom  yon  fight  under;  you  cannot  have  a 
belter  Captahi ;  roiue.iiibvr  thp  Lord,  n-hn  is  great  and  terrible  ; 
you  think  your  enemies  great  and  terrible,  but  what  are  they  in 
comparison  with  God,  especially  in  opposition  to  him?  He  is 
great  above  tliem  to  controiil  Ihem,  and  will  be  terrible  to  them 
when  he  coines  to  reckon  with  them."  Those  that  wilh  an  eye  of 
faith  see  the  church's  (Jod  Jo  be  great  and  terrible,  will  see  the 
church's  enemies  to  be  mean  and  despicable.  The  reigning  fear 
of  God  is  the  best  antidote  against  the  insnaring  fear  of  man.  He 
that  n  afraid  of  a  man  that  shall  die,  forgets  the  Lord  his  Maker, 
Isa.  51.  12,13.  [2.]  "Whom  you  fight  for;  you  cannot  have  a 
better  cause,  you  fjght  for  %/nur  brethren,  (Vs.  122.  8.)  yovr  sons, 
and  ymiT  daughters.  All  that  is  dear  to  yon  in  this  world  lies  at 
stake,  therefore  behave  ynvrsetvcs  valiantlt/." 

V.  The  happy  disappointment  which  this  gave  to  the  enemy, 
r.  15.  When  they  found  that  their  design  was  discovered,  and 
that  (he  Jews  were  upon  their  guard,  they  concluded  that  it  was 
Jo  no  pnrpose  to  attempt  any  thing,  but  that  God  had  brought 
their  covnsel  to  nought.  Tliey  knew  they  could  not  gain  their 
Kiiut  but  by  surprise,  and  if  their  plot  was  known,  it  was  quashed. 
The  Jews,  hereupon,  returned  every  one  to  his  umk,  with  so 
Jiuch  the  more  cheerfulness,  because  they  saw  jilainly  that  God 
fvvned  h,  and  owned  them  in  the  doing  of  it.  Note,  God's  care 
»f  our  safely  shonld  engage  and  encourage  ns  to  go  on  with 
rigour  in  our  duty.  As  soon  as  ever  a  danger  is  over,  let  us 
return  lo  our  work,  anil  Ir.ist  God  aiiulher  time. 

16.  And  rt  caino  to  pass  from  lliat  time  forth, 
Ihat  the  half  of  my  .serviuits  wrought  in  the  work, 
»nd  the  other  half  of  tliem  held  both  the  spears,  the 
ihields,  and  the  liovvs,  and  the  harbergeons;  and 
Ihe  rulers  mere  behind  all  the  house  of  Jiidah. 
17.  They  which  budded  on  the  wall,  mw  they  that 
i»re   burthens,   willi    tho.se    that    iadrd,   every  one 


with  one  of  his  hands  wrought  in  the  work,  ansl 
wilh  the  other  hand  held  a  weapon.  18.  For  ihe 
builders,  every  one  had  his  sword  girded  by  hij 
.side,  and  so  builded.  And  he  that  sounded  ths 
trumpet  was  by  me.  19.  And  I  said  unto  the  nobles^ 
and  to  the  rulers,  and  to  the  rest  of  the  people,  Th; 
work  is  great  and  large,  and  we  are  separated 
upon  the  wall,  one  far  from  another.  20.  In  what 
place  therefore  ye  hear  the  sound  of  the  trumpet, 
resort  ye  thither  unto  us:  our  God  shall  fight  for 
us.  2i.  So  we  labomed  in  the  work:  and  half  of 
them  held  the  spears  from  the  rising  of  the  morn- 
ing till  the  stars  appeared.  22.  Likewise  at  the 
same  time  said  I  tinto  the  people.  Let  every  one 
wilh  his  servant  lodge  within  Jerusalem,  that  \\\ 
the  niiiht  thev  may  he  a  iruard  to  us,  and  labour 
on  the  day.  2.3.  So  neither  1,  nor  my  brethren, 
nor  my  servants,  nor  the  men  of  the  guard  which 
followed  me,  none  of  us  put  off  our  clothes,  saving 
that  every  one  put  them  off  for  washing. 

When  the  builders  bad  so  far  reason  to  think  the  design  of  the 
enemies  broken,  as  to  return  to  their  work,  yet  they  were  not  so 
secure  as  to  lay  down  their  arms,  knowing  how  restless  and 
unwearied  they  were  in  their  attempts,  and  that,  if  oue  design 
failed,  thev  would  1  batching  another.  Thus  must  we  watch 
always  against  our  spiritual  enemies,  and  not  expect  that  our 
welfare  will  be  accomplished  till  our  work  is.  See  what  course 
Nehemiali  took,  that  the  people  might  hold  themselves  in  a 
readiness,  in  case  there  should  be  an  attack. 

1.  While  one  half  was  at  work,  the  other  half  was  under  their 
arms,  holding  spears,  and  shields,  and  bn]vs,  not  only  for  theu)- 
selves,  but  for  Ihe  labourers  too,  who  would  immediately  quit 
their  work,  and  betake  themselves  lo  their  weapons,  upon  the 
first  alarm,  11.I6.  It  is  probable,  that  they  changed  services  at 
such  and  such  hours,  which  would  relieve  the  fatigue  of  both, 
and  particularly  would  be  an  ease  to  the  bearers  of  burthens, 
whose  strength  was  decayed;  (u.  10.)  while  they  held  the  weapons, 
they  were  eased  and  \e!  not  idle.  They,  thus  dividing  their  time 
between  the  trowels  and  the  spears,  are  said  to  iiiork  with' one, 
hand,  and  hold  their  weapons  with  the  other,  (».  17.)  which 
cannot  be  understood  literally,  for  the  work  would  require  bolli 
hands,  but  it  intimates  that  they  were  equally  employed  in  both. 
Thus  must  we  work  out  our  salvation  with  the  weapons  of  nur 
tcarfare  in  our  hand  ;  for  in  every  duty  we  must  expect  to  meet 
with  opposition  from  our  spiritual  enemies,  against  whom  we  must 
still  be  fighting  the  good  fight  of  faith. 

2.  Every  builder  had  a  sword  by  his  side,  {v.  18.)  which  he  could 
carry  without  hindering  his  labour.  The  word  of  God  is  the  sword 
of  the  Sfiirit,  which  we  ought  to  have  always  at  hand,  and  nevei 
to  seek,  both  in  our  labours,  and  in  our  conflicts,  as  Christians. 

3.  Care  was  taken  both  lo  get,  and  give,  early  notice  of  tht 
approach  of  the  enemv,  in  case  they  should  endeavour  to  surprise 
them.  Nehemiah  kept  a  trumpeter  always  by  him  to  sound  an 
alarm  upon  the  first  intimation  of  danger.  The  work  was  large, 
and  the  builders  were  dispersed  ;  for  in  all  parts  of  the  wall  they 
were  labouring  at  the  same  time.  Nehemiah  continually  walked 
round  to  oversee  the  work,  and  encourage  the  workmen,  and  sJ 
would  have  speedy  intelligence  if  the  enemy  made  an  attack,  01 
which,  by  sound  of  trumjiet,  he  would  soon  give  notice  to  all,  and 
they  must  immediately  repair  to  him,  with  a  full  assurance  that 
their  God  would  fight  for  them,  v.  18.. 20.  When  they  acted 
as  workmen,  it  was  requisite  they  should  be  dispersed  wherever 
there  was  work  to  do  ;  but  when  as  soldiers,  it  was  requisite  thev 
should  come  into  close  order,  and  be  found  in  a  body.  Ttim 
should  the  labourers  ia  Christ's  building  he  ready  to  unite  afEttisI 
a  conimoiT  foe. 


Befor."  Christ  44,'i. 


XEllE.MIAH,  IV.  V. 


The  Redress  f»f  tlrievanres, 


4.  The  iiihabituiits  of  llie  villages  were  iirdi-ieil  Id  Kwlge  williin 
Jerusaleiii,  \\M\  Uicir  servants,  not  only  lli:it  lliey  might  he  the 
nearer  to  their  work  in  the  morninij,  hut  th:it  they  might  be  ready 
to  help  in  case  of  an  attack  in  the  night,  r.22.  The  strength  of  a 
cilv  lies  more  in  its  hands  than  in  its  walls;  secure  them,  and 
God's  blessing  upon  them,  and  be  secure. 

5.  Neheniiah  himself,  and  all  his  men,  kept  close  to  their 
business.  The  spears  were  lield  up,  with  the  sight  of  them  to 
terrify  the  enemy,  not  only  from  sun  to  sun,  but  from  twilight  to 
lwilio"hl,  every  day,  c.  21.  "  Thus  ought  we  to  be  always  upon  our 
guard  against  our  spiritual  enemies,  not  only  (as  here)  while  it  is 
liff/if,  but  when  i(  is  dark,  for  they  are  the  rulers  nf  the  darlatess  of 
this  world.  Nav,  so  very  intent  was  Nehemiah  upon  his  work, 
and  so  fast  di<l  he  hold  his  servants  to  it,  that,  while  the  heat  of  the 
business  lasted,  neither  he  himself,  nor  his  attendants,  went  into 
bed,  but  every  night  lay  and  slept  in  their  clothes,  (r.23.)  except 
that  they  shifted  them  now  and  then,  either  for  cleanliness,  or  in 
n  case  of  ceremonial  pollution.  It  was  a  sign  that  their  heart 
was  upon  their  work,  when  they  could  not  find  time  to  dress  and 
undress,  but  resolved  they  would  be  at  all  limes  ready  for  service. 
Then  good  work  is  likely  to  go  on  successfully,  when  those  that 
labour  in  it  thus  make  a  business  of  it. 

CHAP.  V. 

Half  bra<r ell/  Nehemiah,  as  a  wise  and  faithful  gorernnr,  stoml  upon  his  ^ttard 
ogaiiist  the  attacks  nf  enemies  abmad,  we  read  in  tite  forrgoiiis;  chapter.  Here 
ue  liave  him  no  less  bold  and  active  to  redress  grici-auces  at  home,  and,  Itaring 
t^rjit  then  from  being  destroyed  by  their  enemies,  to  keep  them  from  destroying 
rn<  nmiiher.  Here  is,  I.  The  complaint  which  the  poor  made  to  tdm,  of  the 
fireat  hanlships  which  the  rich(nf  trhom  they  were  forced  to  borrow  money) 
pill  npiin  them,  t'.1..5.  II.  Tlie  effectual  course  wliich  Nehemiah  took  both 
in  reform  the  oppressors,  and  to  relieve  the  oppressed,  v.  6.  ,li.  III.  The 
pnnd  example  which  he  hitnself,  as  governor,  set  them,  of  compassion  and  tender- 
ness, V.  14.  .19 

1.  A  ND  there  was  a  great  cry  of  the  people 
jLJL  and  of  their  wives  against  their  brethren 
tlie  Jews.  2.  For  there  were  that  said.  We,  our 
sons,  and  our  daughters,  rrre  many :  therefore  we 
!:ike  up  corn  for  them,  that  we  may  eat,  and 
live.  3.  Some  also  there  were  that  said.  We  have 
ni()rtg;iy,e(l  our  lan<is,  vineyards,  and  iiouses,  that 
we  miglit  l»uy  corn,  Itecause  of  the  dearth.  4.  There 
Were  also  thut  said.  We  have  borrowed  money  for 
l^.l  1^  s  Iriinite,  and  that  vpoii  our  lauds  au<i 
\  ill^■y;n•(ls.  3.  Yet  now  our  flesli  is  as  the  flesh 
(if  <iur  liiellireii,  our  children  as  tlieir  ciiii<lreu: 
and,  lo,  we  Itring  into  bondage  our  sons  and  our 
daughters  lo  be  servants,  and  some  of  our  (hiughters 
aie  broii^,ht  unto  bondage  alieudy,  neither  is  it  in 
our  |)ower  to  redeem  them;  for  other  men  have  our 
lands  and  vineyards. 

We  have  here  the  tears  of  the  oppressed,  which  Solomon  con- 
sidered, Eccl.4.  I.  Let  us  consider  them  as  here  they  are  dropped 
before  Nehemiah,  whose  office  it  was,  as  governor,  to  deliver  the 
poor  and  needy,  and  rid  them  out  of  the  hand  of  the  wicked 
oppressors,  Ps.82.4.  Hard  times  and  hard  hearts  made  the 
poor  miserable. 

I.  The  times  tliev  lived  in  were  hard.  There  was  a  dearth  of 
corn,(«.  3.)  probably,  for  want  of  rain,  with  which  God  had 
chastised  their  neglect  of  his  house,  (Hag. 1.9.  .11.)  and  the  non- 
payment of  their  church-dues,  Mai.  3.  9,10.  Thus  foolish  sinful 
men  bring  God's  judgments  upon  themselves,  and  then  fret  and 
complain  of  them.  When  the  markets  are  high,  and  provisions 
dcarce  and  dear,  the  poor  soon  feel  from  it,  and  are  ))inched  by  it. 
Blessed  be  God  for  the  mercy,  and  God  deliver  us  from  the  sin,  of 
fuiitvss  of  bread,  Ezek.  10.49.  That  which  made  the  scarcity  here 
lompiHined  of  the  more  arrievous,  was,  that  their  sons  and  their 
daughfcrt  were  many.  i'.  2.     The   families   that  were   most   ne 


cessitous  were  most  numerous;  here  were  the  mouths,  but  where 
was  the  meat?  Some  have  estates,  an<l  no  chihiren  to  inherit  them, 
others  have  children,  and  no  estates  to  leave  them ;  those  who  have 
both  have  reason  to  be  thankful,  those  «ho  have  neither  may  the 
more  easily  be  content.  Those  who  have  great  families,  and  littl<. 
substance,  must  learn  to  live  by  faith  in  God's  providence  an4 
promise;  and  those  who  have  little  families,  and  great  substance 
must  make  their  abundance  a  supply  for  the  icants  of  others.  But 
this  was  not  all;  as  corn  was  dear,  so  the  taxes  were  high;  the 
king's  tribute  must  be  paid,  c.  4.  Hiis  mark  of  their  captivity 
still  remained  upon  them.  Perhaps  it  was  a  poll-money  that  wa« 
re(|uired,  and  then,  their  sons  and  their  daughters  being  many,  it 
rose  the  higher.  The  more  they  had  to  maintain,  (a  hard  case?} 
the  more  they  had  to  pay.  Now,  it  seems,  they  had  not  where- 
withal of  their  own  to  l)uy  corn  and  pay  taxes,  Uit  were  neccs- 
sitate<l  to  borrow.  Their  families  came  poor  otit  of  Babylon, 
thev  had  been  at  great  expence  in  building  them  houses,  and  had 
not  yet  got  up  their  strength  when  these  new  burthens  cam^e  upon 
them.  The  straits  of  poor  housekee|)ers,  who  make  hard  shift  to 
get  an  honest  livelihood,  and  sometimes  want  what  is  fitting  for 
them  andtheir  families,  are  well  worthy  the  compassionate  con- 
sideration of  those  who,  either  with  their  wealth  or  with  their 
power,  are  in  a  capacity  to  help  them. 

n.The  i)ersons  they  dealt  with  were  hard.  Money  must  !«■ 
had,  but  it  must  l>c  borrowed,  and  they  that  l<"Ht  Ihem  money, 
taking  advantage  of  their  necessity,  were  very  hard  «pon  Ihem, 
and  made  a  prey  of  them.  1.  They  exacted  interest  from  them 
at  twelve  percent,  the  hnndredth  part  every  month,  c.  11.  If 
men  borrow  large  sums,  to  trade  with,  to  increase  their  stocks,  or 
to  purchase  land,  there  is  no  reason  l«it  the  lender  should  share 
with  the  borrower  in  his  profit;  or  if  to  spend  upon  their  l«sls,  or 
repair  what  they  have  so  spent,  why  should  they  not  pay  for  their 
extravagancies?  But  if  the  poor  borrow  to  maintain  their  families, 
and  we  be  able  to  help  them,  it  is  certain  «e  ought  either  to  lend 
freely  what  they  have  occasion  for,  or  (if  they  be  not  likely  to 
repay  it)  to  give  freely  something  towards  it.  Nay,  2.  They 
forcetl  them  to  mortgage  to  them  their  lands  and  houses  for  the 
securing  of  the  money,  (c.S.)  and  not  only  so,  but  took  the  profits 
of  them  for  interest,  (u.  5.  compare  r.  1 1.)  that  by  degrees  they 
miiilit  make  themselves  masters  of  all  they  had.  Yet  this  was  not 
i|ie  worst.  3.  They  took  their  children  for  bond-servants,  to  be 
eri^ilnved  or  sniil  at  plensiire,  ?'.  5.  This  they  complain  of  most 
sensibly,  as  that  wfiich  touched  them  in  a  lender  jjart,  and  they 
aguravate    it  willi    this,   "Our  children   are  as  tliiir  cliil<lrrn.    wt 

dear   to   iis  as  ll  eir's   ii'e  to  llieui;    not  onlv   nf   '■•■■   s-.i ' 

nature,  and  entitled  to  llie  lionours  and  liberties  of  that,  (Mal.2.  JO. 
Job,  31.15.)  but  of  the  same  hoiv  nation,  free-born  Israelites,  au'l 
dignified  with  the  same  privileges.  Our  flesh  carrier  in  it  the 
sacred  seal  of  the  covenant  of  civciimciston,  as  well  (..•!  the  flesh  of 
our  brethren;  yet  our  heirs  must  be  llieir  slaves,  and  if  is  not  in 
our  power  to  redeem  them."  This  they  make  a  humble  remon- 
strance of  to  Nehemiah,  not  only  because  they  saw  he  was  a  great 
man  that  could  relieve  them,  but  a  good  man  that  uoriid.  Whither 
should  the  injured  poor  flee  for  succour  but  to  the  shields  of  the 
earth?  Whither  but  to  the  chancery,  to  the  charity,  in  the  royal 
breast,  and  those  deputed  by  it  for  relief  against  the  summvm  Jus 
— the  extremity  of  the  law? 

We  will  leave  Nehemiah  hearing  the  complaint,  and  inquiring 
into  the  truth  of  the  complainants'  allegations,  (for  the  clauMiurs 
of  the  poor  are  not  alwa\s  Just,)  while  we  sit  down,  and  look, 
(1.)  With  a  gracifius  compassion  upon  the  op|>ressed,  and  lament 
the  hardshijis  which  many  in  the  world  are  groaning  under,  jiulting 
our  souls  into  their  souls'  stead,  and  remembering  in  our  prayers 
and  succours  them  that  are  bnrthened,  as  burtheneil  with  them. 
(2.)  With  a  gracious  indignation  at  the  oppressors,  and  abhorrence 
of  their  pride  and  cruelty,  who  drink  the  tears,  the  blood,  of  lhos« 
they  have  under  their  feet.  But  let  those  who  shew  no  mercy 
expect  judgment  without  mercy.  It  was  an  aggravation  of  th« 
sin  of  these  oppressing  Jews,  that  they  were  themselves  so  lately 
delivered  out  of  the  house  of  bondage,  which  obliged  them  a 
I  gratitude  to  undo  the  heavy  burthen,  Isa.  58.6. 


NEHEMIAH,  V 


Before  Cfirist  445. 

6.  And  I  was  very  nngry  when  I  lieartl  tlieir  cry 
and  these  words.  7.  Then  I  consulted  with  myself, 
and  I  rebuked  the  nobles,  and  tlie  riders,  and  said 
unto  them,  Ye  exact  usury,  every  one  of  his  brother. 
And  I  set  a  great  assembly  against  them.  8.  And 
Isaid  nnfo  them.  We  after  our  ability  have  redeemed 
our  l)rethren  the  Jews,  which  were  sold  unto  the 
heathen;  and  will  ye  even  sell  your  brethren?  or 
shall  they  be  sold  unto  us?  Then  held  they  their 
peace,  ami  found  nothing  to  ansiver.  9.  Also  I 
said.  It  is  not  good  that  ye  do:  ought  ye  not  to 
walk  in  tlie  fear  of  our  God  because  of  the  reproach 
of  the  heathen  our  enemies  ?  10.  I  likewise,  wnrf 
my  brethren,  and  my  servants,  migiit  exact  of 
them  money  and  corn:  I  pray  you,  let  us  leave 
off  this  usury.  11.  Restore,  1  pray  you,  to  them, 
even  this  day,  their  lands,  their  vineyards,  their 
olive-yards,  and  tlieir  liouses,  also  tlie  hundredth 
'pnrt  of  the  money,  and  of  the  corn,  the  wine,  and 
the  oil,  that  ye  exact  of  them.  12.  Then  said 
they.  We  will  restore  them,  and  will  require  nothing 
of  them;  so  will  we  do  as  tliou  sayest.  Then  I 
called  the  priests,  and  took  an  oath  of  them,  that 
they  should  do  according  to  this  promise.  13.  Also 
I  shook  my  lap,  and  said.  So  God  shake  out  every 
man  from  his  house,  and  from  his  labour,  that  per- 
formeth  not  this  promise,  even  thus  be  he  shaken 
out,  and  emptied.  And  all  the  congregation  said. 
Amen,  and  praised  the  Lord.  And  the  people 
did  according  to  this  promise. 

It  sliould  stem,  the  foregoing;  complaint  was  made  to  Nehemiali, 
at  tlie  lime  wlien  tie  liad  his  head  and  hands  as  full  as  possible  of 
the  public  business  about  building  the  wall ;  yet,  perceiving  it  to 
be  just,  be  did  not  reject  it  because  it  was  unseasonable;  be  did 
not  cbide  the  petitioners,  nor  fall  into  a  passion  with  them,  for 
disturbing  bim,  when  they  saw  bow  much  be  had  to  do  ;  a  fault 
which  men  of  business  are  too  often  guilty  of;  nor  did  he  so  much 
as  adjourn  the  hearing  of  the  ca'ises  or  proceedings  njron  it  till  he 
had  more  leisure.  The  case  called  for  speedy  interposition,  and 
therefore  he  applied  himself  immediately  to  the  consideration  of 
it,  knowing  that,  let  him  build  Jerusalem's  walls  ever  so  higb, 
so  thick,  so  strong,  the  city  could  not  be  safe  while  such  abuses 
as  these  were  tolerated. 

Now  observe  what  method  he  took  for  the  redress  of  this 
grievance,  which  was  so  threatening  to  the  public. 

I.  He  7oas  very  angry;  (u.6.)  he  expressed  a  great  displeasure 
at  it,  as  a  very  bad  thing.  Note,  It  well  becomes  riders  to  shew 
themselves  angry  at  sin,  that  by  the  anger  itself  they  may  be 
excited  to  Ibeir  duty,  and  by  the  expressions  of  it  others  may  be 
dclerred  from  evil. 

II.  He  consulted  with  himself,  v.  7.  By  this  it  appears  that  his 
«nger  was  not  excessive,  but  kept  within  bounds,  that,  lliour;h  liis 
f|)irit  was  provoked,  he  did  not  say  or  do  anv  thing  unadvisedly. 
Before  be  rebuke<l  ibe  nobles,  be  consulted  with  bimself  what  to 
say,  aud  Avheii,  and  bow.  Note,  Re))roofs  must  be  given  with 
great  consideration,  that  what  is  well-meant  mav  not  come  short 
of  ils  end,  for  want  of  being  well-managed.  It  is  the  reproof  nf 
iiislniction  that  giiwth  life.  Even  wise  men  lose  the  benefit  of 
their  wisdom,  sometimes,  for  want  of  consulting  with  themselves, 
aud  taking  lime  to  deliberate. 

in.  He  rehv/icd  the  vohles  and  rnlers,  who  were  the  monied 
men,  and  whose  power  perhaps  made  them  the  more  bold  to 
oppress.     Note,  Even  nobles  and  ruleis,  if  they  do  that  which  is 


The  Redress  of  Grievance.^. 


evil,  ought  to  be  '.old  of  it  by  proper  persons.     Let  no  man  imagine 
that  his  dignity  sets  bim  above  reproof. 

IV.  He  set  a  yreat  assembly  against  them  ;  he  called  the  people 
together,  to  be  witnesses  of  wlia't  he  said,  aud  to  bear  Iheir  t'sti- 
mony  (wliich  the  people  will  generally  be  forward  to  do)  against 
Ibe  oppressions  and  extortions  their  rulers  were  guilty  of.  Ezra 
and  Nehemiah  were  both  of  them  very  wise,  good,  useful,  men, 
vet,  in  cases  not  ttiilike,  there  was  a  great  deal  of  difference 
between  Iheir  management:  when  Ezra  was  told  of  Ibe  sin  of  the 
rulers  in  marrying  strange  wives,  he  rent  bis  clothes,  and  wept, 
and  prayed,  and  was  hardly  persuaded  to  attempt  a  reformalion, 
fearing  it  to  be  impracticable,  for  he  was  a  man  of  a  mild  tender 
spirit;  when  Nehemiah  was  told  of  as  bad  a  thing,  he  kindled 
immediately,  reproached  the  delinquents,  incensed  the  people 
against  Ihem,  and  never  rested,  till,  by  all  the  rough  methods  he 
couhl  use,  he  forced  them  to  reform  ;  for  he  was  a  man  of  a  hot 
and  eager  spirit.  Note,  1.  Very  holy  men  may  differ  much  from 
each  other  in  their  natural  temper,  and  in  other  tbinus  Ihat  result 
from  it.  2.  God's  work  may  be  done,  well  done,  and  successfully, 
and  yet  different  methods  taken  in  the  doing  of  it;  wliicli  is  a 
good  reason  why  we  should  neither  arraign  the  management  of 
others,  nor  make  our  own  a  standard.  There  are  diversities  of 
operation,  but  the  same  Spirit. 

V.  He  fairly  reasoned  the  case  with  them,  and  shewed  Ihem  the 
evil  of  what  they  did  :    the  regular  way  of  reforming  nieu's  lives, 
is,  to  endeavour,  in  the  first  place,  to  convince  Iheir  consciences. 
Several  things  he  offered  to  their  consideralioif,  which  are  so  per- 
tinent and  just,  that  it  appeared   he  had   consulted  with  himself. 
He  lavs  it  before  them,   1.  That  those  whom  they  oppressed  were 
their   brethren;  Ye  exact   every  one  of  his  brother;  it   was   bad 
enough    to   oppress  strangers,   but    much  worse  to    oppress  Iheir 
poor   brethren,  from  whom  the  divine   law  did  not  allow  them  to 
take  any  usury.  Dent.  23. 19, 20.     2.  That   they  were   but  lately 
redeemed  out  of  the  hand  of  the  heathen;  Ihe  body  of  the  people 
was  so   by  the   wonderful   providence  of  God,   some    parlicular 
persons  among  them  were  so,  who,  l)eside  Iheir  share  in  the  general 
captivity,  were  in  servitude  to  heathen  masters,  and  ransomed  at 
the  charge  of  Nehemiah  and  other  pious  and  well-disposed  persons. 
"  Now,"  says  he,  "  have  we  taken  all  Ibis  pains  to  get  their  liberty 
out  of  the  hands  of  the  heathen,  and  shall  Iheir  own  rulers  enslave 
them  ?     What  an  absurd  thing  is  Ibis  !      Must  we  be  at   the  same 
trouble  and   expence   to   redeem   Ihem   from  you,  as  we   were   to 
redeem  Ihem  from  Babylon  ?"  v.  8.     Those  whom  God  by  his  grace 
has   made  free,  ought    not   to   be   again   brought  under  a  yohe  nf 
bondage,  Gal.  5.1.    1  Cor.  7.23.       3.  That  il  was  a  great  sin  Ihu.s 
to  oppress  the  poor;    (v. 9.)   "It  is  not  good  that  ye  do;  Ibough 
VDU  get  monev  by  it,   you  contract   guilt   by  it,  and    ought  ye  not 
to  ivalk  in  the  fear  of  God?     Certainly  you  ought,  for  you  profess 
religion,  and  relation  to  him  ;  and  if  you  do  walk  in  Ihe  fear  of  Ciod, 
you  will  not  be  either  covetous  of  worldly  gain,  or   cruel    toward 
vour  brethren."     They  that  walk   in  the  fear  of  G(id  will  not  dare 
to  do  a  wicked  thing,  Job,  31. 13, 14, 23.     4.  That  it  was  a  great 
scandal,   and    a    reproach   to   their  profession;     "  Consider    the 
reproach  of  the  heathen  ovr  enemies,  enemies  to  \is,  to  our  God, 
and  to  our  holv  religion.     They  will   be  glad    of  any  occasion   to 
speak  against  ns,  and  this  will  give  them  great  occasion;  they  will 
say.   These  Jews,  Ihat  profess  so  much   devotion  to  God,  see  how 
barbarous  they  arc  one  to  another."     Note,   (1.)  All  that  jirofess 
religion   should   be  very  careful    that   they  do  nolhing   to   expose 
lliciiiselves  to  Ihe  reproach  of  them  Ihat  are  without,  lest  religion 
be  wounded  through   Iheir   sides.      (2.)  Nothing  exposes  leligion 
more  to  .he  reproach  of  ils  enemies,  than  Ihe  worldliness  and  hard- 
hearleduess  of   the   professors  of   il.      5.  That  he  himself  had  set 
them  a  heller  example,  (t>.  10.)  which  be  enlarges  upon  afterward, 
V.  14,  cVc.    TliPV  thai  rigorously  insist  upon  Iheir  right  Ibeniselves, 
will,  with  a  very  ill  grace,  persuade  others  to  recede  from  their's. 

VI.  He  eaniesllv  pressed  Ihem  not  only  not  to  make  their  pool 
neighliours  any  more  such  hard  bargains,  but  to  restore  that  which 
they  had  got  into  iheir  hands,  r.  11 .  See  how  familiarly  he  speaks 
to  Ihem;  Let  vs  leave  off  this  usury,  |)utting  himself  in,  as 
becomes  reprovers,  though  far   from  being  any  way  guilty  of  the 


Bpfor*!  Chrhi  44r>.  NimEMIAH.  V 

erirac.     See  how  eamesUy,  and  yet  Knmbly,  lie  ]>ersiiades  them  ;  I 
/ prtiif  you  leave  off;  and,  /  pray  you   restore;   lliongli   lie  liail 


Tlic^  Gonerosiiy  of  A'eliemia 


igh 
eut'.iority  to  coniniand,  yet,  Jur  Inve's  sake,  lie  ralhcr  Itrsccchcs. 
See  how  partieiilarly  he  presses  lliem  to  be  kind  to  the  poor;  to 
pive  tlieiii  n[>  ilieir  niorts;af>es,  pot  tliem  again  in  possession  of 
their  estates,  remit  the  interest,  and  give  llieni  time  to  pav  in  the 
principal.  He  urRed  them  to  their  loss,  yet,  tirsiiig  Ihern  to  their 
duly,  it  would  be,  at  length,  to  liieir  advantage.  What  we  cliaritabiv 
^oigive  will  be  remembered  and  recompensed,  as  well  as  what  we 
charitably  give. 

VI.  He  laid  them  under  all  the  obligations  possible  to  do  what 
he  pressed  them  to.  1.  He  got  a  promise  from  them;  (t>.  12.) 
Me  icill  restore  t/teiii.  2.  He  sent  for  Hie  priests  to  give  them 
Ibeir  oatli,  lliat  they  woidd  perform  this  promise;  now  that  their 
convictions  were  strong,  and  they  seemed  resolved,  he  would  lieci) 
(hem  to  it.  3.  He  bound  liitni  by  a  solemn  curse  or  execration, 
hoping  that  «oiil<l  strike  some  awe  upon  them  ;  So  let  God  shake 
(tut  evcri/  man  that  perjhrineth  not  this  promise,  v.  13.  This  was 
a  llireateiiing  that  he  would  certainly  do  so,  to  which  the  people 
said,  Amen,  as  to  those  curses  at  mount  Ebal,  (Dent.  27.)  that 
tlieir  throats  might  be  cut  with  their  own  tongues,  if  thcv  shoidd 
falsify  their  eimageiuent,  und  that  by  the  dread  of  tliat  they  might 
be  ke))t  to  their  promise:  with  this  Amen  the  jteople  praised  the 
Lord;  so  far  were  they  from  promising  with  regret,  that  thev 
promised  with  all  jwssible  expressions  of  jov  and  thankfulness. 
Thus  David,  when  lie  took  God's  vows  upon  him,  sauf/  and  c/ave 
praise.  Vs.  .3<5. 12.  This  was  well,  but  that  which  follows  was  better  ; 
thev  did  aecordiny  to  this  promise,  and  adhered  to  what  they  liad 
done,  not  as  their  ancestors  in  a  like  case,  who  re-enslaved  those 
whom,  a  little  before,  they  had  released,  Jer.  34.10, 11, 18.  Good 
promises  are  good  things,  but  good  performances  are  all  in  all. 

14.  Moreover  from  the  time  thatl  was  appointe<l 
to  be  tlieir  governor  in  the  land  of  Judah,  from 
Hie  twentietli  year  even  unto  the  two  and  tliirtieth 
year  of  Artaxerxes  the  king,  that  is,  twelve  years, 
I  and  my  bretliren  have  not  eaten  the  bread  of  the 
governor.  15.  But  the  former  governors  that  had 
been  before  me  were  chargeable  unto  the  people, 
and  had  taken  of  them  bread  and  wine,  beside 
forty  shekels  of  silver;  yea,  even  their  servants 
bare  rule  over  the  people  :  but  so  did  not  I,  because 
of  the  fear  of  God.  10.  Yea,  also  I  continued  in 
the  work  of  this  wall,  neither  bouaht  we  any  land  : 
and  all  my  servants  ireie  gatiiered  thither  unto  the 
work.  17.  Moreover  tJiere  were  at  my  table  an 
hundred  and  fifty  of  the  Jews  and  rulers,  beside 
those  that  came  unto  us  from  among  tlie  heathen 
that  are  about  us.  18.  Now  that  which  was 
prepared  for  me  daily  iras  one  ox  aiid  six  choice 
sheep;  also  fowls  were  prepared  for  me,  and  once 
in  ten  days  store  of  all  sorts  of  wine:  yet  for  all 
this  required  not  I  the  bread  of  the  governor, 
because  the  botidage  was  heavy  upon  this  people. 
19.  Think  upon  me,  my  God,  for  good,  according 
to  all  tiiat  I  have  done  for  this  people. 

Nehenuah  had  mentionetl  his  own  practice,  as  an  inducement  to 
the  nobles  not  to  burthen  the  poor,  no  not  with  just  demands ;  here 
he  relates  more  particularly  what  his  practice  was,  not  in  pride  or 
vain  -glorv,  or  to  pass  a  conipliiiieril  upon  himself,  but  as  an  induce- 
tiient,  both  to  tiis  successors  and  to  the  inferior  magistrates,  to  be 
lis  tender  as  iiiisht  be  of  the  people's  ease. 

I.  He  intimates  what  had  been  the  way  of  his  predecessors, 
r.  Ij.    He  does  not  name  them,  because  what  he  had  to  say  of  then 


names  ;  bii;  the  p<op(o  knew  how  chargeable  they  had  been,  and 
how  dear  the  country  |)aid  for  all  the  bent  fit  of  their  government. 
The  government  allows  Ilieni  fortv  .shekels  of  silver,  which  waj 
near  five  pounds,  (so  much  aduy,  it  is  probable,)  but,  beside  that, 
they  obliged  the  people  to  furni.sb  them  «ilh  bread  and  wit,e| 
insisting  upon  it  as  perquisites  of  their  office,  and  not  onlv  so.  but 
they  suffered  their  ser\aiits  to  s(pierze  the  pe<iple,  and  to  cot  all 
they  could  out  of  them.  Note,  I.  It  is  no  new  Ihli.g,  for  those  v-ho 
are  in  public  places,  to  seek  llieiiisihes  iiioie  than  the  jn-blic 
welfare,  nay,  and  to  serve  thenistdves  by  the  public  loss.  2.  Masters 
must  be  accountable  for  all  the  acts  of  fraud  and  iiiJ4isl(ce,  violeijce 
and  oppression,  which  they  connive  at  in  their  servants. 

H.  He  tells  us  what  hail  been  his  way.  In  general,  he  had  not 
done  as  the  former  governors  did;  he  would  ncit,  he  durst  not 
because  of  the  fear  of  God.  IJe  had  an  awe  of  (iod's  majestv,  ami 
dread  of  his  wrath.  Aud,  I.  That  ieslraiiie<l  him  from  oppri-ssiin 
the  peoj)le ;  those  that  truly  fear  God  will  tiol  dare  to  do  aiiv  thiii" 
cruel  or  unjust.  2.  It  was  purely  that  which  restrauied  him;  he 
was  thus  generous,  not  that  he  might  have  praise  of  men,  or  ser.e 
a  turn  by  his  interest  in  the  people,  but  purely  for  conscience-sa'tp 
because  of  the  fear  of  God  ;  that  will  not  oiily  he  a  powerful,  l.ul 
an  acceptable,  principle  both  of  justice  and  charity.  What  a  g.)od 
hand  his  j)rcdecessors  made  of  their  place,  appeared  by  the  est;  tes 
tiiey  raised;  but  Neliemiah,  for  his  part,  got  nothing,  except  the 
satisfaction  of  doing  good;  Neither  bought  we  any  lond,  v.  !«. 
Say  not  then  that  he  was  a  bad  husband,  but  that  he  was  a  good 
governor,  who  aimed  not  to  feather  his  own  nest. 

Let  us  remember  the  ivords  of  the  Lord,  how  he  said,  It  is  more 
blessed  to  give  titan  to  receive,  Acts,  20.  35.      And  observe  here, 
(  1.)  How  little  Nehemiah  received  of  what  he  might  have  required; 
he  did   tlie  work  of  the  governor,  but  he  did  not  eat  the  br^ead  of 
the  governor,  {v.  14.)  did  not  require  it,  v.  18.      So  far  was  he  f.oni 
extorting   more  than   his  due,  tliat  he  never  demanded   that,   but 
lived  upon  what  he  had  got  in  the  king  of  Persia's  court,  and  his 
his  own   estate  in  Judea :  the  reason  he  gives  for   this  piece  of 
self-denial,   is.   Because  the  bondage  was  heavy  upon   the  people. 
He  might   have  used   the  common  excuse  for  rigour  in  such  cases, 
that  it  would  be  a  wrong  to  his  successors  not  to  demand  his  dues; 
but,  let  them  look   to  themselves;  he  considers  the   present  stale 
of  the  Jews,   and,  while  they  groaned   under  so  iiuicli   hardship, 
he  could  not  find  in  his  heart  to  add  to  their  burthen,  but  would 
rather  lessen   his  own  estate  than    ruin    them.      Note,    In    our 
demands,  we  must  consider  not  onlv  the  justice  of  them,   but  the 
ability  of  those  on  whom  we  make  them  ;  where  there  is  nothing 
to  be  had,   we   know  who  loses  his  right.     (2.)  How   niiicli   he- 
gave,   which  he  might  have  withheld.     [l.jHis  servants'  u-or.'i, 
V.  IG.     The  servants  of  princes  think  themselves  excused   fro  u 
labour;   but   Nehemiah's  servants,   by  his  order,  no  doubt,  were 
all  gathered  to  the  work.     Those  that  have  nianv  servants  slioiihl 
contrive   how  they  may  do  good  with  them,  and   keep   them  well 
employed.      [2.]  His  oicH  mea/,  r.  17,  18.      He   kept  a  verv   cood 
table,  not  on  certain  days,  but  constantly  ;   he  had  many  honour- 
able guests,  at   least  150  of   his  own  coiintrvnieii,  persons  of  the 
first  rank,  beside  strangers  that  came  to  him  upon  business;   and 
he  had  plentiful  provisions  for   his  guests,  beef,   and  mutton,  and 
fowl,  and  all  sorts  of  wine.     Let  those  in  (lublic  places  remember 
that  they  were  preferred,  to  do  good,  not  to  enrich  themselves; 
and   let  lesser  people    learn   to  use    kospitalily    one    to   another 
without  grudging,  1  Pet.  4.  !). 

Lastly,  He  concludes  with  a  prayer;  (c.  19.)  Think  upon  me, 
my  God,  for  good.  1.  Nehemiah  here  mentions  what  he  had 
done  for  this  people,  not  in  pride,  as  boasting  of  himself,  nor  in 
passion,  as  upbraiding  them,  nor  does  it  appear  that  he  had  occa- 
sion to  do  it  in  his  own  vindication,  as  Paul  had  to  relate  his  like 
self-denying  tenderness  toward  the  Corinthi  ins,  but  to  shame  the 
rulers  out  of  their  oppressions;  let  them  learn  of  him  to  be 
neither  greedy  in  their  demands,  iior  paltrv  in  their  expences,  and 
then  they  would  have  the  credit  aud  comfort  of  it,  as  he  had. 
2.  He  mentions  it  to  God,  in  prayer,  not  as  if  he  thought  he  had 
herebv  merited  anv  favour  from  God,  as  a  debt,  hut  to  shew  Ih'i! 


Has  net  to  tlieir  honour,  and,  in  such  a  case,  it  is  good  to  spi'iie  jj  he  looked  not  for  any  recoajpcncc  of  his  g^ncruiily  fvoai  min,  b-i! 


Ik  [re  Christ  44.J. 


NEHEiMIAH,  V,  VI. 


The  Plot  oi  Sauballal,  5c.' 


if]>e.uied  upon  Gu(i  only  to  make  up  to  him  what  he  had  lost, 
■jiid  laid  out  for  his  honour;  and  he  reckoned  the  favour  of  God 
reward  enough;  "  If  God  do  but  think  upon  mcfor  good,  I  have 
enough."  His  thoughts  to  us-ward  are  our  happiness,  Ps.40.  5. 
He  refers  himself  to  God,  to  recompense  him  in  such  a  manner  as 
he  pleased;  "  If  men  forget  me,  let  my  God  think  on  me,  and  I 
Retire  no  more." 

CHAP.  VI. 

|?itf  cries  of  oppressed  poverty  heiw^  sUUtd,  ire  ai-e  tinw  to  itiquirc  hoic  the 
building  of  the  wall  goes  forward^  and,  in  this  chapter,  we  find  it  carried  on 
trith  rigour^  and  finished  with  joy,  notwithstanding  the  restless  attempts  of  the 
gates  of  hell  to  hinder  it.  How  the  Jews'  enemies  were  baffled  in  their  design 
to  put  a  srop  to  it  by  force,  ire  read  bcfure,  ch.  -X.  Here  tee  find  how  their 
cndeamurs  to  drire  Nehcmiah  off  from  it,  were  frustrated.  I.  When  they 
courted  him  to  an  intervieiv,  tcith  a  design  to  do  him  a  mischief,  he  trould  :tot 
:iiir,  r.  1..4.  //.  When  they  would  have  made  him  believe  his  undertiUcivg 
was  represented  as  seditious  and  treasonable,  he  regarded  not  the  insinualionj 
r.  5..9.  ///.  When  they  hired  pretended  prophets  to  advise  him  to  retire 
into  the  temple  for  his  own  safety,  still  he  kept  his  ground,  r.  10..14, 
IV.  Notwithstanding  the  secret  correspondence  that  was  kept  np  between  them 
and  some  false  and  treacherous  Jews,  the  work  was  finished  in  a  ahort  time, 
T.  15..19.  Such  as  these  were  the  struggles  between  the  church  and  its 
enemiei  ;  but  great  is  God*s  cause^  and  will  be  prosperous  and  victorious. 


i 


N 


and 


OW  it  came  to  pass,  when  Sanballat 
Tobiah,  and  Geshem  the  Arabian,  and 
tlie  rest  of  our  enemies,  heard  tliat  I  liad  builded 
tlie  wall,  and  that  tliere  was  no  breach  left  tlierein; 
(though  at  tiiat  time  I  iiad  not  set  np  the  doors 
upon  the  gates;)  2.  That  Sanballat  and  Geshem 
sent  unto  me,  saying.  Come,  let  us  meet  together 
in  some  one  of  the  villages  in  tiie  plain  of  Ono. 
But  they  thought  to  do  me  mischief.  3.  And  1  sent 
messengers  unto  them,  saying,  I  am  doing  a  great 
work,  so  that  I  cannot  come  down :  why  should 
the  work  cease,  whilst  I  leave  it,  and  come  down 
to  you  ?  4.  Yet  they  sent  unto  me  four  times  after 
this  sort ;  and  I  answered  them  after  the  same 
manner.  5.  Then  sent  Sanballat  his  servant  unto 
me  in  like  manner  the  fifth  time  with  an  open  letter 
in  his  hand  ;  G.  Wherein  nas  written.  It  is  reported 
among  the  heathen,  and  Gashmu  saith  it,  that  thou 
and  llie  Jews  think  to  rebel :  for  which  cause  thou 
I)uildest  the  wall,  that  thou  mayest  be  their  king, 
according  to  these  words.  7.  And  thou  hast  also 
appointed  prophets  to  preach  of  thee  at  Jerusalem, 
saying.  There  is  a  king  in  Judah  :  and  now  shall  it 
be  reported  to  the  king  according  to  these  words. 
Come  now  therefore,  and  let  us  take  counsel  to- 
gether. 8.  Then  I  sent  unto  him,  saying,  Tiiere 
are  no  such  things  done  as  thou  sayest,  but  thou 
feignest  them  out  of  thine  own  heart.  9.  For  they 
all  made  us  afraid,  saying.  Their  hands  shall  be 
weakened  from  the  work,"that  it  be  not  done.  Now 
therefore,  O  God,  strengtiien  my  hands. 

'\\\o  plots  upon  Neliemiah  we  have  here  an  accouut  of  ;  how 
runiiingly  they  were  laid  by  his  enemies,  and  how  happily  frustrated 
by  God's  good  providence,  and  his  prudence. 

I.  A  plot  to  trepan  him  into  a  snare.  The  enemies  had  an 
account  of  the  good  forward ;)es3  the  work  wag  in,  that  all  the 
breaches  of  the  wall  were  made  uj),  so  that  they  looked  upon  it 
as  good  as  done  ;  though  at  that  time  the  doors  of  the  gates  were 
off  the  hinges,  r.  1.  they  must  therefore,  now  or  never,  by  one 
t-olil  stroke,   take  off  Nehemiah ;  they  heard  how  well  guarded 


he  was.  so  that  there  was  no  attacking  him  upon  the  spot;   tlie> 
will  therefore  try,  by  all  the  arts  of  wheedling,  to  get  him  among 
them.     Observe,  1.  With  what  hellish  subtlety  they  courted  him 
to  meet  them,  not   in  any  city,  lest  that  should  have  given  cause 
to  suspect  that  they  intended   to  secure   him,    but  in  a  village  nt 
the  lot  of  Benjamin,  "  Come,  let  vsmeet  together  to  consult  about 
tlie  comuion  interests  of  our  provinces;"  or  they  would  have  hisn 
lliiiik  that  they  coveted  his  friendship,  and  would  be  glad  to  be 
better  acquainted  with  him,  in   order  to  a  good  understanding 
between   them,   and  the  settling  of   a  good  correspondence.      But 
tliey  thought  to  do  him  a  mischief ;  it  is  probal)le  that  he  had  some 
secret  intelligence   given   him,  that  they  designed   to  imprison   oi 
murder  him  ;  or  he  knew  them  so  well,   that,  without  breach  of 
charity,  he  concluded  they  aimed  at  his  life,  and  therefore,  when 
they  spake  fair,  he  believed  them  not.     2.  See  with  what  heavenly 
wisdom  he  declined   the  motion.     His  God  did  instruct  him  to 
give  them  that  prudent  answer  by  messengers  of  his  own,   "  /  am 
doing  a  great  work,  am  very  busy,  and  am  loath  to  let  the  work 
stand  still,  while  1  leave  it,  to  coine  down  toynv,"  v.  3.      His  care, 
was,  that  the  work  might  not  cease  ;  he  knew  it  would  if  he  lell 
it  ever  so  little;   and  why  should  it  cease,  while  I  come  down  to 
you?    He  says  nothing  of  his  jealousies,  nor  reproaches  them  for 
their  treacherous  design,  but  gives  them  a  good  reason,  and  one 
of  the  true  reasons,  why  he  would  not  come.     Compliment   must 
always   give  way  to   business.     Let   those   that    are   tempted    to 
idle  merry  meetings  by  their  vain  companions,  thus  answer  the 
temptation,   "  We  have  work   to  do,  and  must  not   neglect   it." 
Four  times  thev  attacked  him  with  the  same  solicitation,  and  be 
as  often    returned   the  same    answer,    which,    we  may   suppose, 
was  very  vexatious  to  them  ;   for  really  it  was  the  ceasing  of  the 
work   that   they  aimed   at,  and   it  would  make  them  despair  of 
breaking  the  undertaking,  to  see  the  undertaker  so  intent  upon  it. 
/  ansivered  them  (sa\s  he)  after  the  sa?ne  manni  ;  v.  4.      Note, 
We  must  never  suffer  ourselves  to   be  overcome,  i  t/  the  greatest 
importunity,  to  do  any  thing  sinful   or  imprudent;  but,  when  we 
are  attacked  witli  the  same  temptation,  must  still  resist  it  with  the 
same  reason  and  resole.lion. 

II.  A  plot  to  terrify  him  from  liis  work.  Could  they  but  drive 
him  off,  the  work  would  cease  of  course.  This  therefore  Sanballat 
attempts,  but  in  vain.  l.He  endeavours  to  possess  Nehemiah 
with  an  apprehension  that  his  undertaking  to  build  the  walla 
of  Jerusalem  was  generally  represented  as  factious  and  seditious, 
and  would  be  resented  accordingly  at  court,  ti.  5.  .7.  The  be.sl 
men,  even  in  their  most  innocent  and  excellent  performances, 
have  lain  under  this  im|)utation.  This  is  written  to  him  in  an 
open  letter,  as  a  thing  generally  known  and  talked  of,  that  it 
was  reported  among  the  nations,  and  Gashmu  will  aver  it  for 
truth,  that  Nehemiah  was  aiming  to  make  himself  king,  and  to 
shake  off  the  Persian  yoke.  Note,  It  is  common  for  that  which 
is  the  sense  only  of  the  malicious,  to  be  falsely  represented  by 
them  as  the  sense  of  the  many.  Now  Sanballat  pretends  to 
inform  Nehemiah  of  this  as  a  friend,  that  he  might  hasten  t>  court 
to  clear  himself,  or  slay  his  proceedings,  for  fear  thev  shoidd  be 
thus  misconstrued ;  at  least,  upon  this  surn)ise,  he  urges  bim  to 
give  him  the  meeting,  "  Let  ns  take  counsel  together,  how  to 
quell  the  report ;"  hoping  by  this  means  either  to  take  him  off, or, 
at  least,  to  take  him  off  from  his  business.  Thus  were  his  words 
softer  than  oil,  and  vet  icar  icas  in  his  heart,  and  he  hoped,  like 
Judas,  to  kiss  and  kill.  But  surely  in  vain  is  the  net  spread  in 
the  sight  of  any  bird  ;  Nehemiah  was  soon  aware  what  thev  aimed 
at,  to  weaken  their  bands  from  the  work,  (v.O.)  and  therefore  not 
only  denied  that  such  things  were  true,  but  that  they  were 
re|)orted  ;  he  was  better  known  than  to  be  thus  suspected.  2.  Thus 
he  escaped  the  snare,  and  kept  his  ground,  nor  would  he  be 
frightened  by  winds  and  clouds  from  sowing  and  reaping.  Sup- 
pose it  was  thus  reported,  we  must  never  omit  known  duly  merely 
for  fear  it  should  be  misconstrued,  but,  while  we  keep  a  good 
conscience,  let  us  trust  God  with  our  good  name.  But  indeed  it 
was  not  thus  reported.  God's  people,  tlmngh  sufficienlly  U  aded 
with  reproach,  yet  are  not  really  fallen  so  low  in  reputation  as  «»•,» 
would  have  them  thought  to  be. 


Before  Christ  44-5. 


?JEHEMIAH,  VI. 


Sliemai;ili's  Plot  defeated. 


In  the  midst  of  his  complaint  of  tlieir  malice,  in  endeavouring; 
A)  frip:liten  him,  and  so  weaken  his  iiands,  he  lifts  np  his  iieart  to 
Heaven,  in  Ihis  short  prayer,  Now  thi-rej'nrc,  O  God,  stieiiijtlun 
111!/  /lands.  It  is  the  great  support  and  relief  of  good  people,  that, 
ill  ail  their  straits  and  difficulties,  they  have  a  good  God  to  go  to, 
from  whom,  hy  faith  and  prayer,  they  may  fetch  in  grace  to 
silence  their  fears,  and  strengthen  t/ieir  hands,  when  their  enemies 
.ire  endeavouring  to  fill  them  with  fears,  and  weaken  their  hands. 
fV'hen,  in  our  Christian  work  and  warfare,  we  arc  entering  upon 
any  particular  services  or  conflicts,  this  is  a  good  prayer  for  us  to 
(Hit  np,  "I  have  such  a  fluty  to  do,  sucii  a  leinptalion  to  grapple 
with  ;  noio  therefore,  O  God,  atrengihen  iiii/  hands."  Some  read 
it,  not  as  a  praver,  but  as  a  holy  resolution,  (for  O  God  is  sup- 
jdied  in  our  translation,)  Now  there/ore  I  uill  strengthen  my 
hands.  Note,  Christian  fortitude  will  he  sharpened  hy  opposi- 
tion. Everv  temptation  to  draw  us  from  our  duty  should  quicken 
us  so  much  the  more  to  duly. 

10.  Afterward  I  came  unto  the  house  of  She- 
luaiah  the  son  of  Delaiali  tlie  son  of  Mehetabeel, 
who  teas  shut  up:  and  he  said,  Let  us  meet  to- 
gether in  the  house  of  God,  within  the  temple, 
and  let  us  shut  the  doors  of  tlie  temple:  for  they 
will  come  to  slay  thee;  yea,  in  the  night  will  they 
come  to  slay  thee.  11.  And  I  said,  Should  such 
a  man  as  I  flee?  and  who  is  there,  that,  being  as 
I  aw,  would  go  into  the  temple  to  save  liis  life  ? 
I  will  not  go  in.  12.  Asid,  lo,  I  perceived  that 
God  had  not  sent  him;  but  that  he  pronounced 
tliis  prophecy  against  me :  for  Tobiah  and  San- 
ballat  had  hired  him.  13.  Therefore  luas  he  hired, 
that  I  should  be  afraid,  and  do  so,  and  sin,  and 
tliat  they  might  have  matter  for  an  evil  report, 
that  they  might  reproach  me.  14.  My  God,  think 
thou  upon  Tobiah  and  Sanballat  according  to 
these  their  works,  and  on  the  prophetess  Noadiah, 
and  the  rest  of  the  prophets,  tiiat  would  have  put 
me  in  fear. 

The  Jews'  enemies  leave  no  stone  unturned,  no  way  untried,  to 
lake  Nehemiah  off  from  building  the  wall  about  Jerusalem  ;  in 
order  to  Ihis,  they  had  tried  to  fetch  him  into  the  country  to  Ihem, 
but  in  vain;  now  they  try  to  drive  him  into  the  temple,  for  his 
own  safety  ;  let  him  be  any  where  hut  at  his  work.  Observing 
him  to  he  a  cautious  man,  tliey  will  endeavour  to  gain  their  point 
by  making  him  cowardly.      Observe, 

I.  How  basely  the  enemies  managed  this  temptatioii. 

1.  That  which  they  designed,  was,  to  bring  Nehemiah  to  no  a 
y)olish  thing,  that  they  might  laugh  at  him,  and  insult  over  iiini 
(or  doing  it,  and  so  lessen  his  interest  and  influence;  {i\  13.)  tltat 
I  should  be  afraid,  and  so  they  might  have  matter  for  an  evil 
leport,  and  might  reproach  me.  This  was  indeed  doing  the 
Devil's  work,  who  is  men's  tempter,  that  he  may  be  their  accuser, 
jraws  men  to  sin,  that  he  may  glory  in  their  shame.  The  greatest 
/.ischief  our  enemies  can  do  us,  is,  to  frighten  us  from  our  duty, 
/fnd  bring  us  to  do  what  is  sinful. 

2.  The  tools  they  made  use  of,  were,  a  pretended  prophet  and 
prophetess,  whom  they  hired  to  persuade  Nehemiah  to  quit  his 
hork,  and  retire  for  his  own  safety.  The  pretended  prophet  was 
Shemaiah,  of  whom  it  is  said  that  he  was  shut  up  in  his  own 
louse,  eiliier  under  pretence  of  retirement  (or  meditation,  and  to 
ronsult  the  mind  oi  Goa,,  or  to  give  Nehemiah  a  sign,  in  like 

It  should  se<!m  Nehemiah 


to  inspiration,  does  not  appear;  ihey  do  no'  say.  Thus  saitli  the 
Lord,  as  the  false  j)ropliots  of  old  did  ;  if  not  so,  yet  they  would 
be  thought  to  excel  in  divine  knowledge,  and  human  prudence, 
and  to  have  uncommon  measures  of  insight  and  foresiglit,  and 
were  therefore  consulted  in  difficult  cases,  as  prophets  had  been. 
These  the  enemies  feed  to  be  of  counsel  for  them.  Let  us  hence 
take  occasion  to  lament,  (1.)  The  wickedness  of  such  bad  men  as 
these  prophets;  that  ever  any  should  be  so  perfidious  as  to  betray 
the  cause  of  God  and  their  country,  even  under  the  pretence  of 
conmiunion  with  God,  and  concern  for  their  country.  (2.)  The 
unhappiness  of  such  good  men  as  Nehemiah,  who  are  in  danser 
of  being  imposed  upon  by  such  cheats,  and  to  whom  no  temptation 
comes  wit))  more  force  than  that  which  comes  under  a  colour  of 
religion,  of  revelation,  and  devotion,  and  is  brought  hy  the  hand 
of  prophets. 

3.  The  pretence  was  plausible.  These  prophets  suggested  to 
Nehcniiaii,  that  the  enemies  would  come  and  slay  him,  in  the 
night  they  would  slay  him,  which  he  had  reason  enough  lo  believe 
was  true  ;  they  would,  if  they  could,  if  they  durst.  They  ])reteuded 
to  be  much  concerned  for  his  safety;  they  were  all  undone,  if  anv 
harm  should  come  to  him  ;  and  therefore  they  very  gravelv  advised 
him  to  hide  himself  in  the  temple,  till  the  danger  was  over;  that 
was  a  strong  and  sacred  ])lace,  where  he  would  be  under  the 
special  protection  of  Heaven,  Ps.27.5.  If  Nehemiah  had  been 
prevailed  with  to  do  this,  immediately  the  people  would  both  have 
left  off  their  work,  and  thrown  down  their  arms,  and  everv  one 
would  have  shifted  for  his  own  safety ;  and  then  the  euemiei 
might  easily,  and  without  opposition,  have  demolished  the  v/orks, 
broken  down  the  wall  again,  and  so  gained  their  point.  Though 
self-preservation  is  a  fundamental  principle  of  the  law  of  nature, 
yet  that  is  not  always  the  best  and  wisest  counsel  which  pretends 
to  go  upon  that  principle. 

II.  See  how  bravely  Nehemiah  vanquished  this  temptation,  and 
came  off  a  conqueror. 

1.  He  immediately  resolved  not  to  yield  to  it,  u.  11.  See  here, 
(1.)  What  his  reasonings  are:  "Should  such  a  man  as  I Jleef 
Shall  I  desert  God's  «ork,  or  discourage  my  own  workmen,  whom 
I  have  employed  and  encouraged  ?  Shall  I  be  over-credulous  of 
report,  and  over-solicitous  about  my  own  life?  I,  that  am  the 
governor,  on  whom  so  many  eyes  are,  both  of  friends  and  foes  '. 
Another  might  flee,  but  not  I.  Who  is  there,  that,  being,  as  I  urn, 
in  mv  post  of  honour,  and  power,  and  trust,  would  go  into  the 
temple,  and  lurk  there,  when  business  is  to  be  done,  yea,  though 
it  were  to  save  his  life?"  Note,  When  we  are  tempted  to  sin,  we 
should  remember  who,  and  what,  we  are,  that  we  may  not  do  any 
thing  unbecoming  us,  and  the  profession  we  make.  It  is  not  J  or 
kings,  O  Lemuel,  Prov.  31.4.  (2.)  What  was  the  result  of  his 
reasonings:  he  is  at  a  point,  "I  yvill  not  go  in,  I  will  rather  die 
at  my  yvork  than  live  in  an  inglorious  retreat  from  it."  Note,  Holy 
courage  and  magnanimity  will  engage  us,  whatever  it  cost  us, 
never  to  decline  a  good  xcorli,  nor  ever  to  do  a  bad  one. 

2.  He  yvas  immediately  aware  of  yvhat  was  tlie  rise  of  it;  (i'.  12.) 
"  I  perceived  that  God  had  not  sent  him,  that  he  gave  this  advice, 
not  by  any  divine  direction,  ordinary  or  extraordinary,  but  with  a 
design  against  me."  The  wickedness  of  such  mercenary  wretches 
will,  sooner  or  later,  be  brought  to  light.  Two  things  Nehemiah 
says  he  dreaded  in  that  yvhich  he  was  advised  to.  (1.)  Offending 
God  ;  that  I  should  be  a/raid,  and  do  so,  and  sin.  Note,  Sin 
is  that  which,  above  any  thing,  we  should  dread  ;  and  a  good 
preservative  it  is  against  sin,  to  be  afraid  of  nothing  but  sin. 
(2.)  Shaming  himself ;  that  they  might  reproach  >ne.  Note,  Next 
to  the  sinfulness  of  sin,  we  should  dread  the  scandalousness  of  it. 

3.  He  humbly  begs  of  God  to  reckon  yvith  them  for  their  base 
designs  upon  him ;  {v.  14.)  My  God,  think  thou  upon  Tobiah,  and 
the  rest  of  them,  according  to  their  works.  As,  when  he  had 
mentioned  his  own  good  services,  he  did  not  covetously  or  ambi- 

'  tiousiy  prescribe  to  God  yvhat  reward   he  should  give  him,  but 


jBianiier,  to   make  himself   a   recluse.  ...  -  , 

6ad  a  value  for  him,  for  he  went  to  his  house  to  consult  with  him,  I  modestly  prayed,  Think  upon  me,  my  God;  (c/i.5.19.)  so,  fiere, 

lid  one  prophetess,  Noadiah,    he  doos  not  revengefully  imprecate  any  particular  judgment  upon 

•         but    refers  the  matter    to  God;    "Thou  knowesi 


r.lO.      Other  prophets  there  were,  ail 

[v.  14.)  that  were  in  the  interest  of  the  Jews'  enemies,  pensioners 


nis    enemies. 


t>i  them,  and  traitors  to  their  country.     Whether  they  pretended  'I  their  hearts,  and  art  the  Avenger  of  falsehood  and  wrong;  tak« 
vol..  II.  46 


Before  Christ  445. 


NEHEMlAH,  VI,  VII. 


The  Completion  of  the  Wall. 


coisnizance  of  Ihis  cause,  judge  between  nie  anil  tliem,  and  take 
what  wav  and  lime  lliou  pUasest  to  call  tlieni  to  an  account  for 
it."  Note,  Whatever  injtiiies  are  done  us,  we  must  not  avenge 
ourselves,  but  commit  our  cause  to  him  that  judgeth  righteously. 

15.  So  the  wall  was  finished  in  the  twenty  and 
fiftii  day  of  the  month  Eliil,  in  fifty  and  two  days. 
IG.  And  it  came  to  pass,  tliat  when  all  oin-  enemies 
heard  ikereaf,  an<l  .d!  tlie  heathen  that  rcere  about 
us  saw  these  things,  ilics  \- r;-e  much  cast  down  in 
their  own  eyes:  for  they  perceived  that  this  work 
Avas  wrouiilit  of  our  God.  17.  Moreover  in  those 
days  tlie  iiobU^s  of  Judah  sent  many  letters  unto 
Tohiah,  and  (he  letters  of  Tobiah  came  unto  them. 

18.  For  there  irere  many  in  Judah  sworn  unto  him, 
because  lie  icus  tlie  son-in-law  of  Shechaniah  the 
son  of  Araii ;  and  his  son  Johanan  had  taken  the 
daimliter    of    Meshullam     the    son    of    Berechiah. 

19.  Also  they  reported  his  good  deeds  before  me, 

and  uttered  my  words  to  him.    And  Tobiah  sent 

letters  to  put  me  in  fear. 

Nehemiali  is  here  finishinq;  the  wall  of  Jerusalem,  and  yet  still 
has  trouble  created  hiru  by  his  enemies. 

1.  Tobiah,  and  the  other  adversaries  of  the  Jews,  had  the 
mortification  to  see  the  wall  built  up,  notwithstanding  all  their 
attem))ts  to  hinder  it.  The  wall  was  beguii  and  finished  in  fifty- 
two  days,  and  yet,  we  have  reason  lo  believe,  Ibey  rested  on  the 
sabbaths,  ti.lS.  Many  were  em|iloyed,  and  tl'.ere  was  room  for 
them ;  what  tbev  did  they  did  clieerfnilv,  aiid  minded  their 
business,  because  they  loved  it.  The  threats  of  ibeir  enemies, 
which  were  intended  lo  weaken  them,  it  is  likely,  quickened  them 
to  go  on  will)  their  work  the  more  vigorously,  that  they  might  get 
it  done  before  tbe  enemy  came.  Thus,  n^il  oflhr  eatrr  came  forth 
meat.  See  what  a  great  deal  of  work  may  be  done  in  a  little  t-ime, 
if  we  would  set  about  it  in  earnest,  and  keep  close  to  it. 

When  the  enemies  heard  tbiit  the  wall  was  finished,  before  they 
ihiinsbt  it  was  well  b(~gun,  and  when  tbev  doubted  not  but  to 
have  put  a  stop  to  it,  they  were  vnich  cast  donii  in  tlieir  own  eyes, 
u.  16.  (1.)  They  were  ashamed  of  their  own  confidence,  that 
tbev  should  ravse  the  work  to  cease;  Ibey  were  crest-fallen  upon 
the  disappoinlnient  (2.) They  envied  the  prosperity  and  success 
of  the  Jews,  n;rieved  to  see  the  walls  of  Jerusalem  built,  while,  it 
may  be,  tlie  kings  of  Persia  had  not  permitted  them  thus  to  fortify 
the  cities  of  Samaria.  When  Cain  envied  his  brother,  bis  counte- 
nance/ell. Gen.  4. 5.  (  3.)  Tbev  despaired  of  ever  doing  them  the 
mischief  Ihev  designed  them,  of  bringing  them  down,  and  making 
a  prey  of  then];  and  well  Ibey  niight,  for  they  perceived,  by  the 
wonderful  success,  that  the  irnrk  jcos  irroiu/hl  of  God.  Even  these 
heathens  bad  so  much  sense,  as,  [1.]  To  see  a  special  jirovidence 
of  God  conversant  about  the  affairs  of  the  church,  when  they  did 
remarkably  prosper.  They  said  amonrj  the  heathen.  The  Lord 
lias  done  great  things  for  them,  it  is  bis  doing,  Ps.126.2.  God 
figbletb  for  Israel,  and  worketb  wilh  them.  [2.]  To  believe  that 
God's  work  would  be  perfect ;  when  they  perceived  that  the  work 
was  of  God,  they  expected  no  other  than  ihat  it  would  go  on  and 
prosper.  [3.]  To  conclude,  that,  if  it  were  of  God,  it  was  to  no 
purpose  lo  think  of  opposing  it,  it  would  certainly  prevail,  and  be 
victorious. 

2.  Nehemiah  had  the  vexation,  nt)twithstanding  this,  to  see 
some  of  his  own  people  treacherously  corresponding  with  Tobiah, 
and  serving  his  interest;  and  a  great  grief  au<l  discouragement, 
no  doubt,  it  was  lo  him.  (  1.)  E\en  of  ibe  nobles  of  Judali,  there 
were  those  who  had  so  little  sense  of  honour,  and  Ibcir  counlrv's 
good,  as  to  communicate  with  To!)iah  by  biter,  v.  17.  Thev 
wrote  with  all  the  freedom  and  f;imiliarity  of  friends  to  bini,  and 
welcomed  his  letters  to  them.  Could  nobles  do  a  thing  so  mean  '. 
nobles  of  Judah,  so  wicked  a  thing?     It  seems,  great  men  are  not 


always  wise,  not  always  honest.  (2.)  Many  in  Judah  were  in  a 
strict,  but  secret,  confcderacv  with  him,  to  advance  the  interest  of 
his  country,  though  it  would  certainly  be  the  ruin  of  their  own. 
They  were  sworn  unto  him,  not  as  their  prince,  but  as  their  friend 
and  ally,  because  both  he  and  his  son  had  married  daughters  of 
Israel,  r.  18.  See  the  mischief  of  marrying  with  strangers;  for 
one  heathen  that  was  converted  by  it,  ten  Jews  were  perverted. 
When  once  they  became  akin  to  Tobiah,  they  soon  became  swori 
to  him.  A  sinful  love  leads  to  a  sinful  league.  (3.)  They  had 
the  impudence  to  court  Nehemiah  himself  into  a  friendship  with 
him  ;  "  They  reported  his  good  deeds  before  me;  represented  him  as 
an  ingenuous  person,  and  well  worthy  my  acquaintance;  as  an 
honest  person,  and  one  that  I  might  confide  in."  We  are  bid,  in- 
deed, to  speak  ill  of  no  man,  but  never  to  speak  well  of  bad  men  ; 
they  that  forsake  the  laii'  praise  the  wicked,  Prov.  28.  4.  (4.)  They 
were  so  false  as  to  betray  Nehemiah's  counsels  to  him  ;  they  uttered 
Nehemiah's  words  to  him,  perverting  them,  no  doubt,  and  putting 
false  constructions  upon  them,  which  furnished  Tobiah  with  matter 
for  letters  to  put  him  in  fear,  and  so  drive  him  from  his  work,  and 
discourage  him  in  it.  Thus  were  all  their  thoughts  against  him 
for  evil,  yet  God  thought  upon  him  for  good. 


CHAP.  VII. 

The  success  of  one  ^ood  design,  for  God  and  our  generation,  should  encourage 
us  to  proceed,  and  form  some  other:  Nehemiah  did  so  ;  having  fortified  Jeru- 
salem with  nates  and  trails,  his  next  cure  is,  I.  I'o  see  the  city  well  Uejd,  v.  1 .  .4. 
//,  To  see  it  well  peopled  ;  in  order  ichereunto^  he  here  reviews,  and  calls  our, 
the  register  of  the  childrin  of  the  cajdivity,  the  fnmilii^  that  returned  ut  first, 
and  records  ?/,  r.  J..73.  It  is  the  same,  in  effect,  with  ihat  which  we  hail, 
Ezra,  2.  ]Vhat  use  he  made  of  it,  ice  shall  find  ajfirward,  ivhen  he  iroughi 
one  of  ten  to  live  Jn  Jerusale7n,  ch.  11.  I. 


I, 


N 


OW   it  came   to   pass,  wiien  the  wall  was 


built,  and  I  iiad  set  up  the  doors,  and  the 
porters  and  tlie  singers  and  the  Levites  were 
appointed,  2.  That  I  gave  my  brother  Hanani, 
and  Hananiali  tiie  i-iiier  of  tlie  palace,  charge  over 
Jerusalem:  for  he  icns  a  faithful  man,  and  feared 
God  above  many.  3.  And  I  said  unto  them,  Let 
not  the  gates  of  Jerusalem  be  opened,  until  the 
sun  be  hot;  and  wliile  they  stand  by,  let  them 
siiut  liie  doors,  and  bar  them:  and  appoint  watches 
of  the  inhabitants  of  Jerusalem,  every  one  in  his 
watcii,  and  every  one  to  be  over  against  his  house. 
4.  Now  the  city  irus  large  and  great;  but  the  people 
were  few  therein,  and  the  houses  icere  not  builded. 

God  saitb,  concerning  his  church,  (Isa.62.G.)  I  have  set  icatch- 
men  vpon  thy  iralls,  O  Jernsaleni  ;  Ihat  is  Nehemiah's  care  here; 
for  dead  walls,  without  living  watchmen,  are  but  a  poor  defence 
to  a  city. 

1.  He  appointed  the  porters,  singers,  and  Eevites,  in  their 
places,  to  their  work;  it  is  meant  of  their  work  in  general,  which 
was  to  attend  the  temple  service,  Ihat  bad  been  neglected  in  some 
degree,  but  now  was  revived.  God's  worship  is  tbe  defence  of  a 
place,  and  his  ministers,  wlien  they  mind  their  duly,  are  watchmen 
on  the  walls.  Or,  in  particular,  he  ordered  them  to  be  ready 
against  the  wall  was  to  be  dedicated,  that  they  might  ])erforni 
that  service  in  an  orderly  and  solemn  manner;  and  the  dedication 
of  it  was  its  strength.  That  is  likely  to  be  beneficial  to  us  which 
is  devoted  to  God. 

2.  He  appointed  two  governors,  or  consuls,  to  whom  he  coi»< 
milted  the  care  of  the  city,  and  gave  them  in  charge  to  provide 
for  the  public  peace  and  safety.  Hanani,  his  brother,  who  came 
to  him  with  the  tidings  of  the  desolations  of  Jerusalem,  was  one, 
a  man  of  approved  integrity,  and  affection  to  his  country;  the 
other  was  Ilananiab,  that  had  been  ruler  of  the  palace,  for  be  that 

J!  hp.s  apiiioved  himself  faithful  in  less  shall  be  intrusted  wiiU  more. 


Before  Clirist  444. 


NEIIEMIAH,  VII 


Of  this  Haiianiah  it  is  said,  that  he  was  a  faithfvl  man,  and  one 
that  feared  God  above  many,  u.  2.  Note,  (  1.)  Aiiiont;  llioso  wlio 
fear  Ood  triilv,  there  are  some  who  fear  him  greallv,  and  excel 
others  in  llie  expressions  and  instRnces  of  that  fear;  and  thev  are 
worlhv  a  douhle  portion  of  that  honour  wliich  is  (hie  to  Iheni  that 
far  the  Lord,  Vs.  15. 4.  There  were  many  in  Jerusalem  that  feared 
God,  hut  this  good  man  was  more  eminent  for  reli|;ion  and  serious 
godliness  tlian  any.  (2.)  Those  that  fear  God,  must  evidence  it 
by  their  being  faithful  to  all  men,  and  universally  conscientious. 
(5.)  God's  Jerusalem  is  then  likely  to  flourish,  when  those  rule  in 
it,  and  have  charge  of  it,  who  excel  in  virtue,  and  are  eminent  both 
for  godliness  and  honesty.  It  is  supposed,  by  some,  that  Nehcmiah 
was  now  about  to  return  to  the  Persian  court,  to  have  his  commission 
renewed,  and  that  he  left  these  two  worthy  men  in  charge  with  the 
affairs  of  the  city  in  his  absence.  Good  governors,  wlien  and  where 
they  cannot  act  themselves,  must  be  very  careful  whom  they  depute. 
3.  He  gave  orders  about  the  shutting  of  the  eates,  and  the 
guarding  of  the  walls,  t'.3,4.  See  here,  ( 1.)  What  the  present 
state  o!  Jerusalem  was.  The  city,  in  compass,  was  large  and 
great,  the  walls  inclosed  the  same  ground  as  formerly,  hut  much  of 
it  lav  waste,  for  the  houses  were  not  built,  few,  at  least,  in  compa- 
rison with  what  had  been;  so  that  Kehemiali  walled  the  city  in 
faith,  and  with  an  eye  to  that  promise  of  the  rejilenishing  of  it, 
which  God  had  lately  made  by  the  jiropliet,  Zecl).  8. 3,  &c. 
Though  the  people  were  now  few,  he  believed  they  would  be 
multiplied,  and  therefore  built  the  walls  so  as  to  make  room  for 
them  ;  had  he  not  depended  upon  this,  he  might  have  thought 
walls  without  a  city  as  great  a  reproach  as  a  city  without  walls. 
(2.)  What  was  the  care  of  Nehemiah  for  it ;  he  ordered  the  rulers 
of  the  city  themselves,  [l.]To  stand  by,  ar.d  see  the  city-gates 
shut  up  and  barred  every  night ;  for  in  vain  had  they  a  wall,  if 
thev  were  careless  of  their  gales.  [2.]  To  take  care  that  they 
should  not  be  opened  in  the  morning,  till  they  could  see  that  all 
was  clear  and  quiet.  [  3.]  To  set  sentinels  upon  the  walls,  or  else- 
where, at  convenient  distances,  who  should,  in  case  of  the  approach 
of  llieenemv,  give  timely  notice  to  the  city  of  the  danger;  and,  as 
it  can)e  to  their  turn  to  watch,  thev  must  post  themselves  over 
against  their  oivn  hotises,  because  of  them,  it  might  be  presumed, 
they  would  be  in  a  particular  manner  careful.  The  public  safety 
depends  upon  every  one's  particular  care  to  guard  himself  and  his 
own  family  against  sin,  that  common  enemv.  It  is  every  one's 
interest  to  watch,  but  many  understand  not  their  own  interest;  it 
is  therefore  incumbent  upon  magistrates  to  appoint  watches.  And 
as  this  people  had  lately  found  God  with  them  in  their  building, 
(else  thev  had  built  in  vain,)  so,  now  that  the  wall  was  built,  no 
doubt,  they  were  made  sensible  that  except  the  Lord  kept  the  city, 
the  watcltman  waked  but  in  vain,  Ps.  127.1,2. 

5.  And  my  God  put  into  mine  heart  to  gather 
togetlier  the  nohles,  and  the  riders,  and  the  people, 
that  they  might  l)e  reckoned  by  genealogy.  And 
I  found  a  register  of  the  genealogy  of  them  which 
came  up  at  the  first,  and  found  written  therein, 
6.  These  are  tlte  children  of  the  province,  that 
went  up  out  of  tlie  captivity,  of  tiiose  that  had 
been  carried  away,  whom  Nebuchadnezzar  the 
king  of  Babylon  iiad  carried  away,  and  came  again 
to  Jerusalem  and  to  Judah,  every  one  unto  his 
city;  7.  Who  came  with  Zerubbal)el ;  .leshua, 
Nehemiah,  Azariah,  Raamiah,  Nahamani,  Mor- 
decai,  Bilshan,  Mispereth,  Bigvai,  Nehum,  Baanah. 
The  number,  J  say,  of  the  men  of  the  people  of 
Israel  tias  this;  8.  The  children  of  Parosh,  two 
thousand  an  hundred  seventy  and  two.  9.  The 
children  of  Shephatiah,  three  hundred  seventy  atid 
two.     10.  Tiie  children  of  Aral),  six  lumdred  fifty 


The  Return  of  the  Captives. 

and  two.  II.  The  children  of  Pahath-inoab,  of 
the  children  of  Jeshuaand  .loai),  two  thousand  and 
eight  hundred  and  eighteen.  12.  The  cliildif.Mi  of 
Elam,  a  thousand  two  lumdred  fifty  and  four. 
13.  The  children  of  Zaitu,  eight  hun<lred  forty 
and  five.  14.  The  children  of  Zaccai,  seven  hun- 
dred and  threescore.  15.  The  eliildren  of  Binntii, 
six  hundred  forty  and  eigiit.  10.  The  children 
of  Bebai,  six  hundred  twenty  and  ei^iht.  17.  The 
cliildren  of  Azgad,  two  thousand  tlu-ee  hundred 
twenty  and  two.  18.  The  children  of  Adonikain, 
six  hundred  threescore  and  seven.  19.  The 
children  of  Bigvai,  two  tiiousand  threescore  and 
seven.  20.  The  cliildren  of  Adin,  six  hundred 
fifty  and  five.  21.  The  children  of  Ater  »f 
Hezekiah,  ninety  and  eight.  22.  The  children  of 
Hashum,  three  hundred  twenty  and  eight.  2.3.  The 
children  of  Bezai,  three  hundred  twenty  and  four. 
24.  The  children  of  Hariph,  an  hundred  and 
twelve.  25.  The  children  of  Gibeon,  ninety  and 
five.  26.  The  men  of  Beth-lehem  and  Netophah, 
an  hundred  fourscore  and  eight.  27.  The  men  of 
Anathoth,  an  hundred  twenty  and  eight.  28.  I'he 
men  of  Beth-aztnaveth,  forty  and  two.  29.  The 
men  o£  Kirjath-jearim,  Chephirah,  and  Beeroth, 
seven  hundred  forty  and  three.  30.  The  men  of 
Ramah  and  Gaba,  six  hundred  twenty  and  one. 
31.  The  men  of  Michmas,  an  hundred  and  twenty 
and  two.  32.  The  men  of  Bethel  and  Ai,  an 
hundred  twenty  and  three.  33.  The  men  of  the 
other  Nebo,  fifty  and  two.  34.  The  children  of 
the  other  Elam,  a  thousand  two  hundred  fifty  and 
four.  35.  The  children  of  Harim,  tlu-ee  hundred 
and  twenty.  36.  The  children  of  Jericho,  three 
hundred  forty  and  five.  37.1'he  children  of  Lod, 
Hadid,  and  Ono,  seven  bundled  twenty  and  one. 
38.  The  children  of  Senaaii,  three  thousand  nine 
hundred  and  thirty.  39.  The  priests:  the  children 
of  Jedaiah,  of  the  house  of  Jeshua,  nine  hundred 
seventy  and  three.  40.  The  children  of  Immer, 
a  thousand  fifty  and  two.  41.  The  children  of 
Pashur,  a  thousand  two  hundred  forty  and  seven. 
42.  The  children  of  Harim,  a  thousand  and  seven- 
teen. 43.  The  Levites  :  the  children  of  Jeshua,  of 
Kadmiel,  atul  of  the  children  of  Hodevah,  seventy 
and  four.  44.  The  singers  :  the  children  of  Asaph, 
an  hundred  forty  and  eight.  45.  The  porters: 
the  children  of  Shallum,  the  children  of  Ater,  the 
children  of  Talinon,  the  children  of  Akkub,  the 
children  of  Hatita,  the  children  of  Shobai,  an  hun- 
dred thirty  and  eight.  46.  The  Nethinims  :  the 
children  of  Ziha,  the  children  of  Hashupha,  the 
children  of  Tabbaoth,  47.  The  children  of 
Keros,  the  children  of  Sia,  the  children  of  Pad  on, 
48.  The  children  of  Lebana,  the  children  of  Ha- 
gaba,  the  children  of  Shalmai,     49.  The  children  of 


Pei'ore  Clinst  i45. 

Iliinan,  the  children  of  Giddel,  tlie  cliildren  of 
Gahar.  50.  The  children  of  Reaiah,  tlie  children 
of  Rezin,  the  children  of  IVekoda,  51.  Tlie  chil- 
«lren  of  Gazzam,  the  children  of  Uzza,  the  children 
of  Phaseah,  52.  The  children  of  Besai,  tiie  chil- 
dren of  Meunim,  the  children  of  Nephishesim, 
6.3.  The  children  of  Bakl)nk,  the  children  of 
Hakupha,  the  chil.lrpn  of  !!;nliur,  54. The  children 
of  Bazlith,  the  chililrcii  ni  Mehida,  the  children  of 
Harsha,  55.  The  children  of  Barkos,  the  children 
of  Sisera,  the  children  of  Tamah,  56.  The  chil- 
dren of  Neziah,  the  children  of  Hatipha.  57.  The 
children  of  Solomon's  servants:  the  children  of 
Sotai,  the  children  of  Sophereth,  the  children  of 
Perida,  58.  The  children  of  Jaala,  the  children  of 
Darkon,  the  children  of  Giddel,  59.  The  children 
of  Sliephatiah,  the  children  of  Hattil,  the  children 
of  Pochereth  of  Zebaim,  the  children  of  Amon. 
GO.  All  the  Nethinims,  and  the  children  of  Solo- 
mon's servants,  were  three  hniidred  ninety  and  two. 
(J I.  And  these  tcere  they  which  went  up  also  from 
Tel-melah,  Tel-haresha,  Cheruh,  Addon,  and 
Immer:  but  they  could  not  shew  their  father's 
house,  nor  their  seed,  whether  tliev  7i-ere  of  Israel. 
(52.  Tiie  children  of  Delaiah,  tiie  children  of  Tobiah, 
the  children  of  Nekoda,  six  hundred  forty  and  two. 
t>3.  And  of  the  priests:  the  children  of  Habaiah, 
the  children  of  Koz,  the  children  of  Barzillai, 
whicii  took  07ie  of  the  daughters  of  Barzillai  the 
Gileadite  to  wife,  and  was  called  after  their  name. 
G4.  These  sought  their  register  among  those  that 
\vere  reckoned  by  genealogy,  but  it  was  not  found  : 
therefore  were  they,  as  polluted,  put  from  the 
priesthood.  65.  And  theTirshatha  said  unto  them, 
tiiat  they  should  not  eat  of  the  most  holy  things, 
till  there  stood  iqi  a  priest  with  Urim  and  Tlnim- 
mim.  QQ.  The  whole  congregation  together  was 
forty  and  two  thousand  three  hundred  and  three- 
score, 67.  Beside  their  man-servants  and  their 
maid-servants,  of  whom  there  icere  seven  thousand 
three  hundred  thirty  and  seven:  and  they  had  two 
imndred  forty  and  five  singing-men  and  singing- 
women.  68.  Their  horses,  seven  hundred  thirty 
and  six:  their  mules,  two  hundred  forty  and  five: 

69.  lyieir  camels,  four  hundred  thirty  and  five: 
six   thousand   seven   hundred    and    twenty  asses. 

70.  And  some  of  the  chief  of  the  fathers  gave  unto 
the  work.  The  Tirshatha  gave  to  the  treasure  a 
thousand  drams  of  gold,  fifty  basins,  five  hundred 
and  thirty  priests'  garments.  71.  And  some  of  the 
chief  of  the  fathers  gave  to  the  treasure  of  the  work 
twenty  thousand  drams  of  gold,  and  two  thousand 
and  two  hundred  pound  of  silver.  72.  And  Uiat 
which  the  rest  of  the  people  gave  teas  twenty 
thousand  drams  of  gold,  and  two  thousand  pound 
of  silver,  and  threescore  and  seven  priests'  gar- 
ments.    73.  So  the  priests,  and  the  Leviles,  and  the 


NKHEMIAH,   VII. 


The  Return  of  the  Captives. 

porters,  and  the  singers,  and  some  of  the  people, 
and  the  Nethinims,  and  all  Israel,  dwelt  in  their 
cities;  and  when  the  seventh  month  came,  the 
children  of  Israel  were  in  their  cities. 


We  have  here  anotlier  good  project  of  Nehemiah's;  for  wise 
and  zealous  men  will  be  always  contriving  something  or  other  for 
(he  glory  of  God  and  the  edification  of  his  church.  He  knew  very 
well  that  the  safety  of  a  city,  under  God,  depends  more  upon  the 
number  and  valour  of  the  inhabitants,  than  upon  the  height  or 
strength  of  its  walls;  and  therefore,  observing  that  the  people  were 
few  that  dwelt  in  it,  he  thought  fit  to  lake  an  account  of  the  people, 
that  he  might  find  what  families  hud  formerly  had  their  settlement 
in  Jerusalem,  but  were  now  renio\e(l  into  the  country,  that  he 
might  bring  them  back ;  and  yvhat  families  could  any  other  way  be 
influenced  by  their  religion,  or  by  their  business,  to  come  and 
rebuild  the  houses  in  Jerusalem,  and  dwell  in  them.  So  little 
reason  have  we  to  wish  tliat  we  may  be  placed  alone  in  the  earth, 
or  ill  Jerusalem  itself,  that  much  of  our  safety  and  comfort  depend 
upon  our  neighbours  and  friends;  the  more  the  stronger,  the  more 
the  merrier.  It  is  wisdom  of  the  governors  of  a  nation,  to  keep 
the  balance  even  between  city  and  country;  that  the  metropolis  be 
not  so  extravagantly  large  as  to  drain  and  impoverish  the  country, 
nor  yet  so  weak  as  not  to  be  able  to  protect  it.     Now  observe, 

I.  Whence  this  good  design  of  Nehemiah's  came;  he  owns,  (v.5.) 
My  God  put  it  into  my  heart.  Note,  Whatever  good  motion  is 
in  our  minds,  either  prudent  or  pious,  we  must  acknowledge  it  lo 
come  from  God.  It  was  he  that  plit  it  into  our  hearts;  for  every 
good  gift  and  every  good  work  ire  from  above  ;  he  gives  knowledge, 
he  gives  grace;  all  is  of  him,  and  therefore  all  must  be  to  him. 
What  is  done  by  human  prudence,  must  be  ascribed  to  the 
direction  of  Divine  Providence;  he  that  teaches  the  husbandman 
his  discretion.  (Isa.  28.26.)  teaches  the  statesman  his. 

II.  What  method  he  took  in  prosecution  of  it. 

1.  He  called  the  rulers  together,  and  the  people,  that  he  niijiht 
have  an  account  of  the  present  state  of  their  families,  their  niimliPi-, 
and  strength,  and  where  they  were  settled;  which,  it  is  likelv, 
when  he  summoned  them  to  come  together,  he  ordered  them 
to  bring  along  with  them  out  of  their  several  districts.  And 
I  doubt  there  were  not  so  many  but  that  it  might  be  soon  done. 

2.  He  reviewed  the  old  register  of  the  genealogy  of  them  which 
came  vp  at  the  first,  and  compared  the  present  accounts  with 
that;  and  here  we  have  the  repetition  of  that  out  of  Ezra,  2. 
7'he  title  is  the  same  here,  (!).6,7.)  as  there,  («.1,2.)  These  are 
the  children  of  the  promise,  &c.  Two  things  are  here  repeated  and 
recorded  a  second  time  from  thence;  (l.)The  names  and  numbers 
of  their  several  families;  and,  (2.)  Their  oblations  to  the  service  of 
the  temple.  The  repetition  of  these  accounts  may  intimate  to  us 
the  delight  which  the  great  God  is  pleased  to  take  in  the  persons, 
families,  and  services,  of  his  spiritual  Israel,  and  the  particulai 
notice  he  takes  of  them.  He  knows  them  that  are  his,  knows 
them  all,  knows  them  by  name,  has  his  eye  on  the  register  of  those 
children  of  the  captivity,  and  does  all  according  to  the  ancient 
counsel  of  his  will  concerning  them. 

[1.]  Here  is  an  account  of  the  heads  of  the  several  families  that 
first  came  up,  v.G.  .69.  As  to  this.  First,  Though  it  seem  of  little 
use  to  us  now,  yet  then  it  was  of  great  use,  to  compare  what  they 
had  been  with  what  they  now  were.  We  may  suppose  they  were 
much  increased  bv  this  time;  but  it  would  do  well  for  them 
to  remendjcr  their  small  beginnings,  that  they  might  acknowledge 
God  in  multiplying  their  families,  and  building  them  up.  By  this 
means,  likewise,  their  genealogies  would  be  preserved,  and  the 
distinction  of  their  families  kept  up,  till  the  Messiah  should 
come,  and  then  an  end  be  put  to  all  their  genealogies,  which  were 
preserved  for  his  sake,  but  afterward  were  endless.  But,  Secondly, 
There  are  many  differences  in  the  numbers  between  this  catalogue 
and  that  in  Ezra.  Most  of  them  indeed  are  exactly  the  same,  and 
some  others  within  a  very  few  under  or  over;  (one  or  two  perhaps  ;| 
and  therefore  I  cannot  think,  as  some  do,  that  that  was  the  numbet 


Before  Clnist  444. 


NEIIEMIAH,  VII,  Vlll 


of  llicse  faiiiilios  al  llieir  first  coiuiiig,  this  as  llicv  were  now,  which 
Wds  al  least  fmly  M'ais  afler,  (some  tiinke  it  much  more,)  for  we 
vaiiiiot  suppose  so  nianv  families  to  be  not  at  all,  or  but  little, 
llteied  in  their  numbers  in  all  that  lime;  therefore  what  (iiffer- 
fnccs  there  are,  we  may  suppose  to  arise  cither  from  the  mistakes 
of  transcribers,  which  easily  happen  in  numbers,  or  from  the 
diversity  of  the  copies  from  which  they  were  taken  ;  or  perhaps 
one  was  the  account  of  them  when  they  set  out  from  I>abvlon 
with  Zerubbabel,  the  otlier  when  they  came  to  Jerusalem.  The 
sums  total  are  all  just  the  same  there  and  here,  except  of  the 
sniging  men  and  singing  women,  which  there  are  200,  here  245. 
Those  were  not  of  such  importance,  as  that  they  should  keep  any 
strict  account  of  them. 

[2.]  Here  is  an  account  of  the  offerine;s  which  were  given 
toward  the  work  of  God,  tJ.70,&c.  This  differs  much  from  that, 
Ezra,  2.  08,  69.  and  it  niav  he  questioned  whether  it  refers  to  the 
same  contribution  ;  here,  the  Tirshatha,  or  chief  governor,  begins 
the  offering,  who  there  was  not  mentioned.  And  the  single  sum 
mentioned  there  exceeds  all  those  here  put  together;  yet  it  is 
probable  that  it  was  the  same,  but  that  followed  one  copy  of  the 
lists,  this  another;  for  the  last  verse  is  the  same  here  that  it  was 
Ezra,  2.  70.  addinsj  c/t.  3. 1.  Blessed  be  God  that  our  faith  and 
hope  are  not  built  upon  the  niceties  of  names  and  numbers, 
genealogy  and  chronology,  but  on  the  great  thinijs  of  the  law 
and  gospel.  Whatever  is  given  to  the  work  of  God,  he  is  not 
unrighteous  to  forget  it;  nor  shall  even  a  cup  of  cold  water, 
ivherewith  he  is  honoured,  go  without  its  reward. 

CHAP.  VIII. 

£zra  came  vp  out  o/Bahylon  thirtren  years  before  Neheminh  came,  yet  u-e  have 
here  a  piece  of  ^ood  trork  which  he  did,  that  mii^ht  have' hcen  done  he/ore,  btit 
u'as  not,  till  Ne-hemiah  came,  who,  though  he  was  ■not  such  a  scholar,  nor  such  a 
divine,  as  Ezra,  nor  such  a  scribe  in  tlie  law  of  his  God,  yet  was  a  man  of  n 
more  lively  active  spirit.  His  zeal  set  Ezras  learnins^  on  work.,  and  then  ^reat 
things  were  done;  as  ive  find  here,  where  we  have,  J.  The  public  and  solemn 
readins:  and  erpouuding'  of  the  law,  t'.1..8.  II.  The  jny  which  the  people 
were  ordered  to  express  upon  that  occasion,  r.  9. .  12.  ///.  The  solcvtn  keep- 
ing of  the  feast  of  tabernacles  according  to  the  law,  v.  13.  .18. 


1.  \  ND  all    tlie    people  gathered    themselves 
Jr\-   tooetlier  as  one  man  into  the  street  tiiat 

was  before  the  water-gate;  and  they  spake  unto 
Ezra  the  scrilie  to  bring  the  book  of  the  law  of 
Moses,  which  tlie  Lord  had  commanded  to  Israel. 

2.  And  Ezra  the  priest  brought  the  law  before  the 
congregation,  both  of  men  and  women,  and  all 
that  could  hear  with  under.standing,  upon  the  first 
day  of  tlie  seventh  month.  .3.  And  he  read  tliereiii 
before  the  street  that  teas  before  the  water-gate 
from  tlie  monn'ng  until  mid-day,  before  tlie  men 
and  the  women,  and  those  that  could  understand; 
and  the  ears  of  all  the  people  wei'e  alteidive  unto 
the  book  of  the  law.  4.  And  Ezra  the  scribe  stood 
upon  a  pulpit  of  wood,  which  they  had  made  for 
the  purpose;  and  beside  him  stood  Maftilhiah, 
and  Shema.  and  Auaiah,  and  Urijah,  and  Hilkiah, 
and  Maaseiah,  on  his  right  hand;  and  on  his  left 
hand,  Pedaiah,  and  Mishael,  and  Malchiah,  and 
Hashum,  and  Hashbadana,  Zechariah,  and  Me- 
shuUam.  5.  And  Ezra  opened  the  book  in  the 
sight  of  all  the  people;  (for  he  was  above  all  the 
people;)  and  when  he  opened  it,  all  the  ]ieople 
»tood  up:  6.  And  Ezra  blessed  the  Lord,  the 
jrreat  God.  And  all  the  people  answered,  Amen, 
Amen^  with  lifting  up  their  hands:  and  they  bowed  i 


♦rhe  Explanation  of  the  Law 

their  heads,  and  worshipped  the  Lord  with  t/ieit 
faces  to  the  ground.  7.  Also  Jeshna,  and  liani, 
and  Sherebiah,  Jainin,  Akkub,  Siiabbethai,  Hodi- 
jah,  Maaseiah,  Kelita,  Azariah,  Jozabad,  Ilanan, 
Pelaiah,  and  the  Levites,  caused  the  ])eople  to 
understand  the  law:  and  tlie  people  stood  in  tlieir 
place.  8.  So  they  read  in  the  book  in  tlie  law  of 
God  distinctly,  and  gave  tiie  sense,  and  caused 
them  to  understand  the  reading. 


We  have  here  an  account  of  a  solemn  religious  assembly,  and 
the  good  work  that  was  done  in  that  assembly,  to  the  honour  o{ 
God,  and  tlie  edification  of  the  church. 

I.  The  time  of  it  was  ihe  first  day  of  the  seventh  month,  v.  2. 
That  was  the  day  of  the  Jeast  oj  trumpets,  which  is  called  a 
sablmlh,  and  on  which  they  were  to  have  a  koly  convocation. 
Lev.  2.3.  24.  Numb.  29. 1.  But  that  was  not  all  ;  it  was  on  thai 
day  that  the  altar  was  set  up,  and  they  began  to  offer  their  burnt- 
offerings  after  their  return  out  of  captiiitv,  a  late  mercy  in  the 
memory  of  many  then  living;  in  a  thankful  remembrance  of  that, 
it  is  likely,  they  had  kept  this  feast,  ever  since,  with  more  than 
ordinary  solemnity.  Divine  favours,  which  are  fresh  in  mind,  and 
which  we  ourselves  have  been  witnesses  of,  should  be,  and  usually 
are,  most  affecting. 

II.  The  place  was  in  th«  street  that  uas  before  the  water-gat  ■, 
{v.  1.)  a  spacious  broad  street,  able  to  contain  so  great  a  multitude, 
which  the  court  of  the  temple  was  not,  for,  probably,  it  was  not 
now  built  near  so  large  as  it  had  been  in  Solo.mon's  time.  Sacri- 
fices were  to  be  offered  only  at  the  door  of  the  temple,  but  ]>ra\infj 
and  praising,  and  preaching,  were,  and  are,  services  of  religion 
as  acceptably  performed  in  one  place  as  in  another.  When  this 
congregation  was  thus  met  in  the  street  of  the  city,  no  doubt, 
GofI  was  with  them. 

III.  The  |)ersons  that  met,  were,  all  the  people,  who  were  not 
compelled  to  come,  but  voluntarily  gathered  Ihemselves  together 
by  common  agreement,  as  one  man:  not  only  men  came,  biil 
women  and  children,  even  as  many  as  were  capable  of  under- 
standing what  they  heard.  Masters  of  families  should  bring  their 
families  with  them  to  the  public  worship  of  God.  Women  ami 
children  have  souls  to  save,  and  are  therefore  concerned  to  acquaint 
themselves  with  the  word  of  God,  and  attend  on  the  means  of 
knowledge  and  grace.  Little  ones,  as  they  come  to  the  exercise  of 
reason,  must  be  trained  up  in  the  exercises  of  religion. 

IV.  The  master  of  this  assembly  was  Ezra  the  priest,  he  pre- 
sided in  this  service.  None  so  fit  as  he  to  expound  and  preach, 
who  was  such  a  ready  scribe  in  the  law  of  his  God.  1.  His  call 
to  the  service  was  very  clear  ;  for,  being  in  office  as  a  priest,  and 
qualified  as  a  scribe,  the  people  spake  to  him  to  bring  the  book  oj 
the  lair,  and  read  it  to  them,  r.  1 .  God  gave  him  ability  and 
nuthoritv,  and  then  the  people  gave  him  opportunity  and  in- 
vitation. Knowledge  is  spiritual  alms,  which  they  that  are  able 
should  give  to  every  one  that  needs,  to  every  one  that  asks.  2.  His 
|iost  was  very  convenient ;  he  stood  in  a  pulpit  or  tower  of  wood, 
u-hich  the)/  had  made  for  the  word;  so  it  is  in  the  original;  for 
the  preaching  of  the  word,  that' what  he  said  might  be  the  more 
gracefully  delivered,  and  the  belter  heard,  and  that  the  eyes  of  the 
hearers  might  be  upon  him,  which  would  engage  their  attention; 
as  Luke,  4. 20.  3.  He  had  several  assistants,  some  that  stood 
with  him;  (v.  4.)  six  on  his  right  hand,  and  seven  on  his  left: 
either  his  pul|)it  was  so  contrived  as  to  hold  them  all  in  a  row,  as 
in  a  gallery,  (but  tben  it  would  scarcely  have  been  called  a  tower,) 
or  they  had  desks  a  degree  lower.  Some  tliink  that  he  appointed 
them  to  read  when  he  was  weary;  at  least,  his  taking  them  is 
assessors  with  him,  put  an  honour  upon  them  before  the  people, 
in  order  to  their  being  employed  in  llie  same  service  another  time. 
Otiicrs  who  are  mentioned,  (r.7.)  seem  to  have  been  employed 
al  the  same  time  in  other  places  near  at  hand,  to  read  and 
expoMod  to  lliose  who  could  not  come  within  hearing  of  Ezra.  OI 


Before  Cliiist  4 14. 


JNEiiEMIAM,  VIII. 


File  E.\|jlaiiatioii  of  ll)e  Law. 


Iliose  also  llieie  were  lliirleen  priesls,  whose  lips  were  to  keep 
knowledtje,  Mai.  2.  7.  It  is  a  great  mercy  to  a  people  thus  to  be 
fiirriislied  wilh  ministers  that  are  apt  to  teach;  happy  was  Ezra 
ill  having  such  assistants  as  these,  and  happy  those  in  having  such 
a  guide  as  Ezra. 

V.  The  religious  exercises  performed  in  this  assembly  were  not 
ceremonial,  hut  moral,  praying  and  preaching.  Ezra,  as  president 
of  the  assembly,  was,  1.  The  people's  moHth  to  God,  and  they  affec- 
tionately joined  with  him,  v.  G.  He  blessed  the  Lord  as  the  great 
God,  gave  honour  to  him,  by  praising  his  perfections,  and  praying 
/or  his  favour;  and  the  people,  in  token  of  their  concurrence 
with  him,  both  in  prayers  and  praises,  said,  Amen,  Amen,  and 
lifted  up  their  hands,  in  token  of  their  desire  being  toward  God, 
.ind  all  their  expectation  from  him;  they  also  bowed  their  heads, 
in  token  of  their  reverence  of  him  and  subjection  to  him.  Thus 
must  we  adore  God,  and  address  ourselves  to  him,  when  we  are 
goins  to  read  and  hear  the  word  of  God,  as  those  that  see  God,  in 
his  word,  very  great  and  very  good.  2.  God's  mouth  to  the  people, 
and  they  attentively  hearkened  to  him.  This  was  the  chief  busi- 
ness of  the  solemnity,  and  observe, 

(l.)Ezra  broil ff lit  the  law  Itefore  the  congregation,  v. 2.  He 
had  taken  care  to  provide  himself  wilh  the  best  and  most  correct 
copies  of  the  law;  and  what  he  had  laid  up  for  his  own  use  and 
satisfaction,  he  here  brought  forth,  as  a  good  householder,  out  of 
his  treasurv,  for  the  benefit  of  the  church.  Observe,  [1.]  The 
book  of  the  law  is  not  to  be  confined  to  the  scribes'  studies, 
but  to  be  brovrjht  before  the  conr/rer/ation,  and  read  to  tliem 
in  their  cwn  hiuguage.  [2.]  Ministers,  when  they  go  to  the 
pulpit,  should  take  their  Bibles  with  them;  Ezra  di<l  so; 
thence  they  must  fetch  their  knowledge,  and  according  to  that 
rule  they  must  speak,  and  must  shew  that  they  do  so.  See 
^CIiron.'l7.  .9. 

(2.)  He  (i|)eiied  (lie  hook  uilli  grciit  rcvcicuco  and  solemnity, 
t«  the  sight  of  all  Ike  people,  v.  5.  He  broiiglit  il  forth  with  a 
sense  of  the  great  mercy  of  God  to  them  in  giving  them  that  hook; 
lie  opened  it  witli  a  sense  of  his  mercy  to  tlum  in  giviiio-  thiui 
leave  to  read  it,  that  it  was  not  a.  spring  shut  up,  and  a  fountain 
sealed.  The  taking  of  a  hook,  and  the  opening  of  the  seals,  we 
find  celebrated  with  joy  and  praise,  Rev. 5. 9.  Let  us  learn  to 
address  ourselves  to  llie  services  of  religion  with  solemn  stops  and 
pauses,  and  not  to  go  about  them  rashly;  let  us  consider  what  we 
are  doing,  when  we  take  God's  book  into  our  hands,  and  open  it, 
and  so  also  when  we  bow  our  knees  in  prayer;  and  what  we  do, 
let  us  do  it  deliberately,  Eccl.5.1. 

CS.)  He  and  others  read  in  the  book  of  the  \^\\,from  morning 
till  noon,  (o. 3.)  and  they  read  distinctly,  u. 8.  Reading  t'.ie 
scriptures  in  religious  assemblies  is  an  ordinance  of  God,  whereby 
he  is  honoured,  and  his  church  edified.  And,  upon  special  occa- 
casions,  we  must  be  willing  to  attend  for  many  hours  together 
t»n  the  reading  and  expounding  of  the  word  of  God:  they  here 
were  thus  employed  six  hours.  Let  those  that  read  and  preach 
the  word,  learn  also  to  deliver  themselves  distinctly;  as  those  who 
understand  what  they  say,  and  are  affected  with  it  themselves, 
and  who  desire  that  those  they  speak  to  may  undersand  it,  retain 
it,  and  be  affected  wilh  it  likewise.  It  is  a  snare  for  a  man  to 
devour  that  ichick  is  holy. 

(4.)  What  they  read  ihey  expounded,  shewed  the  intent  and 
meaning  of  it,  and  what  use  was  to  be  made  of  it;  tiiey  gave 
the  sense  in  other  words,  that  they  might  cause  the  people  to 
understand  the  reading,  v.T,H.  Note,  [l.]It  is  requisite  that 
those  who  hear  the  word  should  understand  it,  else  it  is  to  them 
but  an  eiMjity  sound  of  words,  Matth.24. 15.  [2.]  It  is  therefore 
rcipiircd  of  those  who  are  teachers  by  office,  that  they  explain  the 
word,  and  give  the  sense  of  it.  Underslandest  thou  what  thou 
readest?  and,  Have  ye  understood  all  these  thhiqs?  are  good 
questions  to  be  put  to  the  hearers;  hut.  How  should  we,  except 
some  one  guide  ns  ?  is  as  proper  a  question  for  them  to  put  to  their 
teachers,  Acts,  8.  30,  31.  Ilea<iin'4  is  good,  and  preaching  good, 
hut  expounding  brings  the  reading  and  the  preaching  together, 
which  makes  the  readhig  the  more  intelligible,  ami  the  preaching 
the  raore  convincing. 


(5.)  The  people  conducted  themselves  very  properly,  when  the 
word  was  read  and  opened  to  them. 

[l.]Witli  great  reverence.  When  Ezra  opened  the  book,  a/J 
the  people  stood  up,  (u.5.)  thereby  shewing  respect  both  to  Ezim 
and  to  the  word  he  was  about  to  read.  It  becomes  servants  to 
stand  when  their  master  speaks  to  them  ;  in  honour  to  thtir 
master,  and  to  shew  a  readiness  to  do  as  they  are  bidden. 

[2.]  With  great  fixedness  and  composedness  they  i<oot/ i«  their 
place;  (u.  7.)  several  ministers  were  reading  and  expounding  at 
some  distance  from  each  other,  and  each  of  the  people  kept  his 
post,  did  not  go  to  hear  first  one  and  then  another,  to  luakt. 
remarks  upon  them,  but  stood  in  his  place,  that  he  might  neither 
give  disturbance  to  another,  nor  receive  any  disturbance  himself. 

[3.]  Wilh  great  attention  and  close  application  of  mind;  the 
ears  of  all  the  people  were  unto  the  hook  of  the  law,  (r.  3.)  were 
even  chained  to  it,  lliev  heard  readily,  and  minded  every  word. 
The  word  of  God  commands  attention,  and  deserves  it.  If  through 
carelessness  we  let  much  slip  in  hearing,  there  is  danger  that 
through  forgetfulness  we  shall  let  all  slip  after  hearing. 

9.  And  Nehemiah,  which  is  the  Tirshatha,  and 
Ezfa  the  priest  the  scribe,  and  the  Levites  that 
taught  the  people,  said  unto  all  the  people,  Tliis 
day  is  lioly  unto  the  Lord  your  God;  mourn  nol, 
nor  weep.  For  all  the  people  wept,  when  they 
heard  the  words  of  the  law.  10.  Then  he  said  unto 
theni,  Go  your  way,  eat  the  fat,  and  drink  the  sweet, 
and  send  portions  unto  them  for  whom  nothing  is 
prepared:  for  this  day  is  holy  unto  our  Lord: 
neither  be  ye  sorry;  for  the  joy  of  Ihe  Lord  i-: 
your  si  length.  1  1 .  >So  Uie  Levites  stilled  all  the 
people, saying,  Hold  yourpeace,  fortheday  is  holy  ; 
neither  be  ye  grieved.  12.  And  all  the  people  went 
their  way  to  eat,  and  to  drink,  and  to  send  portions, 
and  to  make  great  mirth,  because  they  had  under- 
stood the  words  that  were  declared  unto  them. 

We  may  observe  here, 

I.  How  tlie  people  were  wounded  with  the  words  of  the  law 
that  were  read  to  them.  The  law  works  death,  and  speaks  terror, 
shews  men  their  sins,  and  their  misery  and  danger  because  of  sin, 
and  thunders  a  curse  against  every  one  that  continues  not  in  every 
part  of  his  duty.  Therefore,  when  they  heard  it,  they  all  icept ; 
(u.9.)  it  was  a  good  sign  that  their  hearts  were  tender,  like 
Josiah's,  when  he  heard  the  words  of  Ihe  law.  They  .wept  to  think 
how  they  had  offended  God,  and  exposed  themselves,  by  their 
many  violations  of  the  law;  when  some  wept,  all  wept,  for  they 
all  saw  themselves  guilty  before  God. 

II.  How  they  were  healed  and  comforted  witli  the  words  o( 
peace  that  were  spoken  to  Ihem.  It  was  well  that  Ihey  were 
so  much  affected  with  Ihe  word  of  God,  and  received  the  im- 
pressions of  it;  hut  they  must  not  exceed  in  their  mourning: 
especially  not  at  this  time,  because  Ihe  day  was  holy  to  the  Lord, 
it  was  one  of  the  solemn  feasts,  on  which  it  was  their  duty  to 
rejoice.  And  even  sorrow  for  sin  must  not  hinder  our  joy  in  God, 
but  rather  lead  to  it,  and  prepare  us  for  it. 

1.  The  masters  of  the  assembly  endeavoured  to  pacify  them, 
and  encourage  them.  Now  Nehemiah  is  brought  in,  and  nol 
before,  in  this  chapter ;  he  took  notice  of  the  people's  weeping. 
Ezra  was  pleased  to  see  them  so  affected  with  the  word,  but  Ne- 
hemiah observed  to  him,  and  Ezra  concurred  in  the  thought,  that 
it  was  now  unseasonable  ;  this  day  was  holy,  it  is  called  a  sab- 
bath, (Lev.  23. 24.)  and  therefore  was  to  be  celebrated  with  joy 
and  praise,  nol  as  if  it  were  a  day  to  afflict  the  souls.  ( 1.)  They 
forbade  the  people  to  mourn  and  weep;  (v.  9.)  Be  not  sorry; 
(v.  10.)  Hold  your  peace,  neither  beye  grieved,  r.  11.  Every  thing 
is  beautiful  in  its  season ;  as  we  must  not  be  merry  when  God  cj,ll» 


P,efore  Christ  4  J 4. 

In  tiiniirniiir/,  so  \ic  niiisl  not  fiiglilen  anfl  afflict  otiisclvos  when 
(i()(i  lias  j^iveii  us  ox-asion  to  rejoice.  Even  sorrow  for  sin  imisl 
iiol  siTow  so  excessive,  as  to  liiiuler  our  joy  in  Cio'l,  and  our 
cheerfulness  in  his  service.  (2.)  They  commanded  tlieni  to  testify 
their  joy,  to  piit  nii  the  r/aririfnts  of  praisf,  instead  of  the  spirit 
of  heaviness.  They  allowed  them,  in  token  of  their  joy,  to  feast 
themselves,  to  eat  and  drink  better  than  on  other  days,  to  eat  the 
fat,  and  drink  the  sweet:  hut  tlieii  it  must  be,  [1.]  With  charily 
to  the  poor;  "Send  portions  to  them  for  whom  nothing  is  pre- 
pared, that  your  abnndance  may  supply  their  want ;  that  they  may 
rejoice  with  you,  and  their  loins  may  bless  you."  Christ  directs 
those  that  make  feasts  to  invite  llieir  poor  neiahbours,  Luke,  14. 13. 
But  it  is  especially  the  duty  of  a  relisrions  feast,  as  well  as  of  a 
ielis;ious  fast,  to  draw  out  the  soul  to  the  huiu/ry,  Isa.58.7, 10. 
(iod's  bounty  should  make  us  bountiful.  Many  will  eat  the  fat, 
dnd  drink  the  sweet,  themselves,  even  to  excess,  that  will  never 
allow  portions,  nor  scarcely  crumbs,  to  the  poor,  who  may  read 
their  own  doom  in  the  parable  of  the  rich  man,  Luke,  IG.  19,  &c. 
But  such  know  not,  or  consider  not,  what  God  gave  Ihein  their 
estates  for.  Observe,  We  must  not  only  give  to  those  that  offer 
themselves,  but  send  to  those  that  are  out  of  sight.  The  lihernl 
devises  liberal  thinr/s,  and  seeks  objects  of  charity.  [2.]  It  must 
be  with  piety  and  devotion  ;  the  Joy  of  the  Lord  is  your  strength. 
Let  it  not  be  a  carnal  sensual  joy,  but  holy  and  spiritual,  (he  /o;/ 
of  the  Lord,  joy  in  the  goodness  of  God,  under  the  conduct  an<i 
government  of  the  grace  of  God;  joy  arising  from  our  intere-t  in 
the  love  and  favour  of  God,  and  the  tokens  of  his  favour.  This 
joy  will  be  your  strength,  therefore  encourage  it;  it  will  be  your 
strength,  First,  For  the  performance  of  the  other  duties  of  the 
the  feast;  the  more  cheerfid  we  are  in  our  relisrions  exercises,  the 
more  we  shall  abound  in  them.  Secondli/,  For  all  that  which 
von  have  to  do,  in  conformity  to  the  law  of  God  which  has  been 
read  to  you.  Holy  joy  will  be  oil  to  the  wheels  of  our  obedience. 
Thirdli/,  For  the  resisting  of  your  enemies  that  are  plotting  against 
you.  The  joy  of  the  Lord  will  arm  us  against  the  assaults  of  our 
spiritual  enemies,  and  put  our  mouths  out  of  taste  for  those 
pleasures  with  which  the  tempter  baits  his  hooks. 

2.  The  assembly  complied  with  the  directions  that  were  given 
them.  Their  weeping  \va.s  stilled,  (u.ll.)  and  they  made  great 
mirth,  v.  12.  Note,  We  ought  always  to  have  such  a  command 
of  every  passion,  as  that,  however  it  may  break  out,  it  may  soon 
be  restrained  and  called  in  again,  when  we  are  convinced  that  it 
is  cither  unreasonable  or  unseasonable.  He  that  hath  such  a  rule 
as  this  over  his  own  spirit,  is  better  than  the  mighty.  Observe, 
(1.)  After  they  had  wept,  they  rejoiced;  lioly  mourning  makes 
way  for  holy  mirth;  they  that  saw  in  tears,  shall  reap  in  joy ; 
Ihey  that  tremble  at  the  convictions  of  the  word,  may  trium|)h  in 
the  consolations  of  it.  (2.)  The  ground  of  their  joy  was  very 
^ood  ;  they  made  mirlh,  not  because  they  had  the  fat  to  eat,  and 
the  sweet  to  drink,  and  a  deal  of  good  company,  but  because 
Ihey  had  understood  the  ivords  that  were  deelared  to  them.  Note, 
[  1.]  To  have  the  holy  scriptures  with  us,  and  hel|)s  to  understand 
them,  is  a  very  sreat  mercy,  which  we  have  abundant  reason  to 
rejoice  in.  Bibles  and  ministers  are  the  joy  of  God's  Israel. 
[2.]  The  better  we  understand  the  word  of  God,  the  more 
comfort  we  shall  find  in  it;  for  the  darkness  of  tronl)le  arises  from 
the  darkness  of  ignorance  and  mistake.  When  the  words  were 
first  declared  to  them,  they  wept;  but,  when  they  understood  them, 
they  rejoiced;  finding,  at  length,  precious  promises  made  to  those 
who  repented  and  reformed,  and  that  therefore  there  was  hope  in 
brael. 

13.  And  on  the  second  day  were  jrathered  to- 
gether the  chief  of  the  fathers  of  all  the  people, 
the  priests,  and  the  Levites,  unto  Ezra  the  scribe, 
fven  to  understand  the  words  of  the  law.  14.  And 
/lie  found  written  in  the  law  wiiich  the  Lord  had 
ronunanded  by  Moses,  that  the  children  of  Israel 
Vioiild  dwell  in  bo'^ths  in  the  feast  of  the  seventh 


NEIIEMIAII,  Vlll. 


The  Joy  of  the  People 

month:  l-^.  And  that  tliey  should  publish  and 
proclaim  in  all  their  cities,  atid  in  .Jerusalem, 
.■saying,  Go  foilli  unto  the  mount,  and  fetch  olive- 
branches,  and  pine-branches,  and  myrtle-branches, 
and  palm-branches,  and  branches  of  thick  trees, 
to  make  booths,  as  it  is  written.  16.  So  the 
people  went  forth,  and  brougiit  them,  and  made 
themselves  booths,  every  one  upon  the  roof  of  his 
house,  and  in  their  courts,  and  in  the  courts  of  the 
house  of  God,  and  in  the  street  of  the  water-gate, 
and  in  the  street  of  the  gate  of  Ephraim.  17.  And 
all  the  congregation  of  them  that  were  come  again 
out  of  the  captivity  made  bootiis,  and  sat  under 
the  booths:  for  since  the  days  of  Joshua  the  son  of 
Nun  unto  that  day  had  not  the  children  of  Israel 
done  so.  And  there  was  very  great  gladness. 
18.  Also  day  by  day,  from  the  first  day  unto  the 
last  day,  he  read  in  the  book  of  the  law  of  God. 
And  they  kept  the  feast  seven  tiays;  and  on  the 
eighth  day  was  a  solemn  assembly,  according  unto 
the  manner. 

We  have  here, 

I.  The  peo|)le's  renewed  attendance  upon  the  word.  They  had 
spent  the  greatest  part  of  one  day  in  praying  and  hearing,  and  yet 
were  so  far  from  being  weary  of  that  new  moon  and  sabliath,  lliiit, 
the  next  day  after,  though  it  was  no  festival,  the  chief  of  tlum 
came  together  again  to  hear  Ezra  expound,  (c.  1:5.)  which  Ihev 
found  more  delightful  and  gainful  than  any  worldly  pleasure  or 
profit  whatsoever.  Note,  The  more  we  converse  xvilh  the  word  of 
God,  if  we  rightly  understand  it,  and  be  affected  wilh  it,  the  more 
we  shall  covet  to  converse  with  it,  ?nd  to  increase  in  our  acqu.iml- 
ance  with  it,  saying,  How  sweet  are  thy  words  itnto  iny  moiilh! 
They  that  understand  the  scriptures  well,  will  still  be  desirous  In 
understand  them  belter.  Now  Ihe  priests  and  the  Levites  them- 
selves came  with  the  chief  of  the  people  to  Ezra,  that  prime  of 
expositors,  to  understand  the  words  of  the  law,  or,  as  it  is  in  the 
margin,  that  ihey  might  instruct  in  the  words  nj  Ihe  law;  Ihey 
came  to  be  taught  themselves,  that  they  might  he  qualified  to  t/'acli 
others.  Observe,  1.  Though,  on  the  first  day,  Ezra's  hnmili'.y 
had  set  I  hem  on  his  right  hand,  and  on  his  lift,  as  teachers  with 
him,  (('.4,  7.)  yet  now,  Ihey  being  by  trial  made  more  sensible  than 
ever  of  their  own  deficiencies,  an<l  his  excellencies,  on  Ihe  second 
day,  their  humility  set  them  at  Ezra's  feet,  as  learners  of  him. 
2.  Those  that  would  teach  others,  must  themselves  receive  instruc- 
tion.     Priests  and  Levites  must  be  taught  first,  and  then  teach. 

II.  The  i)eople's  ready  obedience  to  the  word,  in  one  parlicular 
instance,  as  soon  as  they  were  made  sensible  of  their  duty  therein. 
It  is  probable  that  Ezraj  after  the  wisdom  of  his  God  that  was  in 
his  hand,  (Ezra,  7.  25.)  when  they  applied  themselves  to  him  for 
instruction  out  of  the  law  on  the  second  day  of  the  sevenlh  month, 
read  to  them  those  laws  which  concerned  tlie  feasis  of  that  monlh, 
and,  among  the  rest,  that  of  the  feast  of  tabernacles,  Lev.  23.  34. 
Deut.  16. 13.  Ministers  should  preach  not  only  that  which  is  true 
and  good,  but  that  which  is  seasonable,  directing  to  the  n-ork  oj 
ihe  day  in  its  day. 

Here  is,  1.  The  divine  appointment  of  the  feast  of  tabernacles 
reviewed,  i'.  14, 15.  They  found  written  in  the  law  a  command- 
ment concerning  it.  They  that  diligently  search  the  scriptures, 
will  find  those  things  written  there  which  they|  had  forgotten,  or 
not  duly  considered.  This  feast  of  tabernacles  was  a  niemoria!  of 
their  dwelling  in  tents  in  the  wilderness,  a  representation  of  cur 
tabernacle-slate  in  this  world,  and  a  type  of  the  holy  joy  of  the 
gospel-church.  The  conversion  of  the  nations  to  the  failU  of 
Christ  is  foretold  under  the  figure  of  this  feast;  (Zech.  14. 16.) 
they  shall  come  to  keep  ihe  feast  of  tabernacles,   as  having   Here 


Before  Christ  444. 


NEHEMIAH.  VIII,  IX. 


The  Repentance  of  (lie 


no  continuing  city.  This  feast  was  to  be  proclaimed  in  all  their 
lilies.  The  people  were  themselves  to  fetch  boughs  of  trees,  (they 
of  Jerusalem  fetched  them  from  the  mount  of  Olives,)  and  to 
make  booths,  or  arbours,  of  them,  in  which  they  were  to  lodge, 
(as  much  as  the  weather  would  permit,)  and  to  make  merry  during 
the  feast. 

2.  This  appointment  religiously  observed,  ». 16,17.  Then  we 
read  and  hear  the  word  acceptably  and  profitably,  when  we  do 
according  to  what  is  written  therein;  when  what  appears  to  be  our 
dulv,  after  it  has  been  neglected,  is  revived. 

CI.)  They  observed  the  ceremony;  they  sat  in  booths,  which 
tlie  priests  and  Levites  set  up  in  the  courts  of  the  temple:  those 
that  had  houses  of  their  own,  set  up  booths  on  the  roofs  of  them, 
or  in  their  courts;  and  those  that  had  not  such  conveniencics,  set 
them  up  in  the  streets.  This  feast  had  usually  been  observed, 
^2Chron.5.  3.  Ezra,  3. 4.)  but  never  with  such  solemnity  as  now, 
since  Joshua's  time,  when  they  were  newly  settled,  as  they  were 
now  newly  re-settled  in  Canaan.  That  man  loves  his  house  too 
well,  that  cannot  find  in  his  heart  to  quit  it,  a  while,  in  compliance 
ether  with  an  ordinance  or  with  a  providence  of  God. 

(2.)  They  minded  the  substance;  else  the  ceremony,  how  sig- 
nificant soever,  had  been  insignificant.  [1.]  They  did  it  with 
gladness;  with  very  great  gladness,  rejoicing  in  God,  and  his 
goodness  to  them.  All  their  holy  feasts,  but  this  especially,  were 
to  be  celebrated  with  jov,  which  would  be  much  for  the  honour 
of  God,  and  their  own  encouragement  in  his  service.  [2.]  They 
attended  the  reading  and  expounding  of  the  word  of  God,  during 
all  the  davs  of  the  feast,  v. IS.  They  improved  their  leisure  for 
this  good  work :  spare  hours  cannot  be  better  spent  than  in 
studying  the  scriptures,  and  conversing  with  them.  At  this  feast 
of  tabernacles,  God  appointed  the  law  to  be  read,  once  in  seven 
years;  whether  this  was  that  year  of  release  in  which  that  service 
was  to  be  performed,  (Dent.  31. 10, 11.)  does  not  appear ;  however, 
they  spent  all  the  days  of  the  feast  in  that  good  work,  and  on  the 
eis;hlh  day  was  a  solemn  assembly,  as  God  had  appointed,  in  which 
they  finished  the  solemnity  the  22d  day  of  the  month,  yet  did  not 
scatter,  for  the  24lh  day  was  appointed  to  be  spent  in  fasting  and 
prayer.  Holy  joy  must  not  indispose  us  for  godly  sorrow,  any 
more  than  godly  sorrow  for  holy  joy. 

CHAP.  IX. 

riie  tenth  day  of  the  seventh  mnnth,  between  the  feast  nf  trumpets,  (eh.  8.  2.)  and 
the/east  of  tabernacles,  (r.1-1.)  tras  appointed  to  he  the  day  nf  almement ;  we 
have  no  reason  to  think  hut  that  it  was  religiously  ohs(rrnl,  thnui:h  it  is  not 
mentioned.  But  here  we  have  an  account  of  an  occasional  fast  that  was  kept 
a  fortnight  after  that,  with  reference  to  the  present  posture  of  their  affairs, 
and  it  was,  as  tliat,  a  day  of  humiliation.  There  is  a  time  to  weep  as  well  as  a 
time  to  laugh.  We  have  here  an  account,  I.  How  this  fast  was  observed, 
c.l .  .3.  II.  What  were  the  heads  of  the  prayer  that  iras  made  to  God  on  that 
occasion,  wherein  they  made  a  thankful  acknowledgment  of  God's  mercies,  a 
penitettt  confession  of  sin,  and  a  humble  submission  to  the  righteous  hand  of 
God  in  the  judgments  that  were  brought  upon  them,  concluding  with  a  solemn 
resolution  of  new  obedience,  v.  4.  .38. 

1.1VT0W  in  the  twenty  and  foiifth  day  of  this 
J_^  month  the  children  of  Israel  were  assem- 
bled with  fasting,  and  with  sackclothes,  and  earth 
upon  them.  2.  And  the  seed  of  Israel  separated 
themselves  from  all  strangers,  and  stood  and  con- 
fessed their  sins,  and  the  iniqitities  of  their  fathers. 
3.  And  they  stood  up  in  their  place,  and  read  in 
the  book  of  the  law  of  the  Lord  their  God  one 
fourth  part  of  the  day ;  and  another  fourth  part 
they  confessed,  and  worshipped  the  Lord  their 
God. 

We  have  here  a  general  account  of  a  public  fast  which  the 
children  of  Israel  kept,  probably  by  order  from  Nehemiah,  by  and 
with  the  advice  and  consent  of  the  chief  of  the  fathers.  It  was  a 
/:i!.t  that  men  appointed,  but  such  a  fast  as  God  had  choien;  lor. 


1.  It  was  a  day  to  afflict  the  soul,  Isa.58.5.  Probably,  Uu-f 
assembled  in  the  courts  of  the  temple,  and  they  there  appeared  iu 
sackcloth,  and  in  the  posture  of  mourners,  with  earth  on  theit 
heads,  v.  1.  By  those  outward  expressions  of  sorrow  and  humilia- 
tion they  gave  glory  to  God,  took  shame  to  themselves,  and 
stirred  up  one  another  to  repentance.  They  were  restrained  front 
u'eepiyiff,  ch. 8,0.  but  now  they  were  directed  to  weep.  The  joy 
of  our  holy  feasts  must  give  way  to  the  sorrow  of  our  solemn  fasis, 
when  they  come.     Every  thing  is  beautiful  in  its  season. 

2.  It  was  a  day  to  loose  the  bands  of  wickedness,  and  that  is  the 
fast  that  God  has  chosen,  Isa.58.6.  Without  this,  spreading  sack- 
cloth and  ashes  under  us  is  but  a  jest.  The  seed  of  Israel,  because 
they  were  a  holy  seed,  appropriated  to  God,  and  more  excellent 
than  their  neighbours,  separated  themselves  from  all  strangers, 
with  whom  they  had  mingled  themselves,  and  joined  in  affinity, 
I'. 2.  Ezra  had  separated  them  from  their  strange  wives  some 
years  before,  but  they  had  relapsed  into  the  same  sin,  and  had 
either  made  marriages,  or.^  at  least,  made  friendships,  with  therp, 
and  contracted  such  an  intimacy  as  was  a  snare  to  them.  Biit  now 
Ihey  separated  themselves  from  the  strange  children,  as  well  as  from 
the  strange  wives.  They  that  intend  by  prayers  and  covenants  to 
join  themselves  to  God,  must  separate  themselves  from  sin  and 
sinners;   for  xvhat  communion  hath  light  ivith  darkness? 

3.  It  was  a  day  of  communion  with  God ;  they  fasted  to  him, 
even  to  him;  (Zech.  7.5.)  for,  (1.)  They  spake  to  him  in  prayer, 
offered  their  pious  and  devout  affections  to  him,  in  the  confession 
of  sin,  and  the  adoration  of  him  as  the  Lord  and  their  God.  Fast- 
ing without  prayer,  is  a  body  without  a  soul,  a  worthless  carcase. 
(2.)  They  heard  him  speaking  to  them  by  his  word,  for  Ihey  read 
in  the  book  of  the  law,  which  is  very  proper  on  fasting  days,  that, 
in  the  glass  of  the  law,  we  may  see  our  deformities  and  defile- 
ments, and  know  what  to  acknowledge,  and  what  to  amend.  The 
word  will  direct  and  quicken  prayer,  for  by  it  the  Spirit  helps  our 
praying  infirmities.  Observe  how  the  time  was  equally  divided 
between  these  two.  Three  hours  (for  that  is  the  fourth  part  of  a 
day)  they  spent  in  reading,  expounding,  and  applying  the  scrip- 
tures; and  three  hours  in  confessing  sin,  and  praying;  so  that  they 
stayed  together  six  hours,  and  spent  all  the  time  in  the  solemn  acts 
of  religion,  without  saying.  Behold  what  a  weariness  is  it!  The 
varying  of  the  exercises  made  it  the  less  tedious,  and,  as  the  word 
they  read  would  furnish  them  with  matter  for  prayer,  so  prayer 
would  make  the  word  the  more  profitable.  Bishop  Patrick  thinks 
that  they  spent  the  whole  twelve  hours  of  the  day  in  devotion,  that 
from  six  o'clock  in  the  morning  till  nine  they  read,  and  then  from 
nine  to  twelve  they  praxed;  from  twelve  to  three  they  read  again, 
and  from  three  till  six  at  night  they  ])rayed  again.  The  work  of 
a  fast  day  is  good  work,  and  therefore  we  should  endeavour  to 
make  a  day's  work,  a  good  day's  work,  of  it. 

4.  Then  stood  up  upon  the  stairs,  of  the  Levites, 
Jeshua,  and  Bani,  Kadmiel,  Shebaniah,  Bunni, 
Sherebiah,  Bani,  and  Chenani,  and  cried  with  a 
loud  voice  unto  the  Lord  their  God.  5.  Then  the 
Levites,  Jeshua,  and  Kadmiel,  Bani,  Hashabniah, 
Sherebiah,  Hodijah,  Shebaniah,  awrf  Pethahiah, 
said,  Stand  up  and  bless  the  Lord  your  God  for 
ever  and  ever:  and  blessed  be  thy  glorious  name, 
which  is  exalted  above  all  blessing  and  praise. 
d.Tboi},  even  thou,  art  Lord  alone;  thou  hast  made 
heaven,  the  heaven  of  heavens,  with  all  their  host, 
the  earth,  and  all  thiiigs  that  are  therein,  the 
seas,  and  all  that  is  therein,  and  thou  preserves! 
them  all;  and  the  host  of  heaven  worshippeth  thee. 

7.  Thou  art  the  Lord  the  God,  who  didst  choose 
Abram,  and  broughtest  him  forth  out  of  Ur  of  the 
Chaldees,  and  gavest  him  the  name  of  Abraham; 

8.  And  foundest  his  heart  faithful  before  thee,  and 


Hcfore  Christ  444. 


NEHEMIAH.  IX. 


The  Prayer  of  the  Levites. 


madest  a  covenant  with  him  to  give  the  land  of  the 
Canaanites,  the  Hittites,  the  Anioriles,  and  liie 
Perizzites,  and  the  Jebusitcs,  and  the  Girjiashites, 
to  give  it,  I  say,  to  his  seed,  and  hast  performed 
ihy  words;  for  thou  art  righteous:  9.  And  didst 
see  the  affhction  of  our  fathers  in  Egyjjt,  and 
heardest  their  cry  by  tiie  Red  sea;  10.  And 
sliewedst  signs  and  wonders  upon  Pharaoh,  and  on 
all  his  servants,  and  on  all  the  people  of  his  land  : 
for  thou  knewest  that  they  dealt  proudly  against 
them.  So  didst  thou  get  thee  a  name,  as  it  is  this 
day.  11.  And  thou  didst  divide  the  sea  before 
them,  so  that  they  went  through  the  midst  of  the 
sea  on  the  dryland;  and  their  persecutors  thou 
threwest  into  the  deeps,  as  a  stone  into  the  mighty 
Maters.  12.  Moreover  thou  leddest  tiiem  in  the 
day  by  a  cloudy  pillar;  and  in  the  night  by  a  pillar 
of  fire,  to  give  them  liglit  in  the  way  wherein  they 
should  go.  1.3.  Thou  earnest  down  also  upon  mount 
Sinai,  and  spakest  with  them  from  heaven,  and 
gavest  them  right  judgments,  and  true  laws,  good 
Btatules  and  commandments:  14.  And  madest 
known  unto  them  thy  holy  sabbath,  and  com- 
mandedst  them  precepts,  statutes,  and  laws,  by  the 
hand  of  Moses  thy  servant:  15.  And  gavesi  them 
bread  from  heaven  for  their  hunger,  and  broughtest 
forth  water  for  them  out  of  the  rock  for  their  thirst, 
and  promisedst  them  that  they  should  go  in  to  pos- 
.sess  the  land  which  thou  hadst  sworn  to  give  them. 
\G.  But  they  and  our  fathers  dealt  proudly,  and 
hardened  theirnecks,  and  hearkened  notto  tiiy  com- 
mandments, 17.  And  refused  to  obey,  neither  were 
mindful  of  thy  wonders  that  thou  didst  among  them ; 
but  hardened  their  necks,  and  in  their  rebellion 
appointed  a  captain  to  retinn  to  their  bondage: 
but  thou  art  a  God  ready  to  pardon,  gracious  and 
merciful,  slow  to  anger,  and  of  great  kindness,  and 
forsookest  them  not.  18.  Yea,  when  they  had  made 
them  a  molten  calf,  and  said,  This  is  thy  god  that 
brought  thee  up  out  of  Egypt,  and  had  wrought 
great  provocations;  19.  Yet  thou  in  thy  manifold 
mercies  forsookest  them  not  in  the  wilderness;  the 
\)illar  of  the  cloud  departed  not  from  them  by  day, 
lo  lead  them  in  the  way;  neither  the  pillar  of  fire 
hy  night,  to  shew  them  light,  and  the  way  wherein 
Ihey  should  go.  20.  Thou  gavest  also  thy  good 
Spirit  to  instruct  them,  and  withheldest  not  thy 
tnannafrom  their  mouth,  and  gavest  them  water  for 
their  thirst  21.  Yea,  forty  years  didst  thou  sus- 
tain them  in  the  wilderness,  so  that  they  lacked 
nothing;  their  clothes  waxed  not  old,  and  their 
feet  swelled  not.  22,  Moreover  thou  gavest  them 
kingdoms  and  nations,  and  didst  divide  them  into 
corners:  so  they  possessed  the  land  of  Sihon,  and 
the  land  of  the  king  of  Heshbon,  and  the  land  of 
Og  king  of  Bashan.  23.  Their  children  also  mul- 
roL.  II.  47 


tipliedst  thou  as  the  stars  of  heaven,  and  broughtesj 
them  into  the  land,  concerning  whicli  thou  hads> 
promised  lo  tlitir  fathers,  that  they  should  go  in  to 
possess  it.  24.  So  the  children  went  in  and  pos- 
sessed the  laiul,  and  Ihoii  srduiuedst  before  tlietn 
the  inhabitants  of  tiie  land,  the  Canaanites,  and 
gavest  them  into  their  hands,  with  tiieir  kings,  and 
the  people  of  the  land,  that  they  might  do  with  them 
as  they  wonld.  25.  And  they  took  strong  cities, 
and  a  fat  land,  and  possessed  houses  full  of  all 
goods,  wells  digged,  vineyards,  and  olive-yards, 
and  fruit-trees  in  abundance:  so  they  did  eat,  and 
were  filled,  and  became  fat,  and  delighted  them- 
selves in  tliy  great  goodness.  26.  Nevertheless 
they  were  disobedient,  and  rebelled  against  thee, 
and  cast  thy  law  behind  they  backs,  and  slew  thy 
prophets  which  testified  against  them  to  turn  them 
to    thee,    and    they  wrought    great   provocations. 

27.  Therefore  thou  deliveredst  them  into  the  hand 
of  their  enemies,  who  vexed  them :  and  in  the  time 
of  their  trouble,  when  they  cried  unto  thee,  thou 
heardest  them  from  hefTven;  and  according  to  thy 
manifold  mercies  thou  gavest  them  saviours,  who 
saved   them    out    of    the  hand  of    their  enemies. 

28.  But  after  they  had  rest,  they  did  evil  again 
before  thee:  therefore leftest  thou  them  in  the  hand 
of  their  enemies,  so  that  they  had  the  dominion 
over  them:  yet  when  they  returned,  and  cried 
unto  thee,  thou  heardest  them  from  heaven;  and 
many  times  didst  thou  deliver  them  according  to 
thy  mercies;  29.  And  testifiedst  against  them,  that 
thou  mightest  bring  them  again  unto  thy  law:  yefc 
they  dealt  proudly,  and  hearkened  not  unto  thy 
commandments,  but  sinned  against  thy  judgments, 
(which  if  a  man  do,  he  shall  live  in  them;)  and 
withdrew  the  shoulder,  and  hardened  their  neck, 
and  would  not  hear.  30.  Yet  many  years  didst 
thou  forbear  them,  and  testifiedst  against  them  by 
thy  Spirit  in  thy  prophets:  yet  would  they  not  give 
ear:  therefore  gavest  thou  them  into  the  hand  of 
the  people  of  the  lands.  31.  Nevertheless,  for  thy 
great  mercies'  sake,  thou  didst  not  utterly  consume 
them,  nor  forsake  them ;  for  thou  art  a  gracious 
and  merciful  God.  32.  Now  therefore,  our  God, 
the  great,  the  mighty,  and  the  terrible  God,  who 
keepest  covenant  and  mercy,  let  not  all  the  trouble 
seem  little  before  thee,  that  hath  come  upon  us, 
on  our  kings,  on  our  princes,  and  on  our  priests, 
and  on  our  prophets,  anrl  on  our  fathers,  and 
on  all  thy  people,  since  the  time  of  the  kings  of 
Assryia  unto  this  day.  33.Howbeit  thou  art  just 
in  all  that  is  brought  upon  us;  for  thou  hast  done 
right,  but  we  have  done  wickedly:  34.  Neither 
have  our  kings,  our  princes,  our  priests,  nor  our 
fathers,  kept  thy  law,  nor  hearkened  unto  thy 
commandments    and   thy  testimonies,    wherewith 


I 


Before  Clirist  444. 


NEHEMIAH,  IX. 


Tlie  Prayer  cf  llie  Levites 


Hutu  dids-l  testify  against  them.  35.  For  they  have 
not  sevvecl  thee  >n  their  kingdom,  and  in  thy  great 
p;oodne»i  that  thov»  gavest  them,  and  in  the  large 
and  fal  !an<l  which  tliougavest  before  them,  neither 
turned  they  from  their  wicked  works.  36.  Behold, 
we«/e  sreryants  this  day,  mu\J'or  the  land  tl>at  thou 
gavest  unto  oiir  fathers  to  eat  the  fruit  thereof,  and 
the  good  thereof,  behohl,  we  are  servants  in  it: 
37.  And  it  yielded  much  increase  unto  the  kings 
whom  thou  hast  set  over  us  because  of  our  sins: 
also  they  have  dominion  over  our  Imdies,  and  over 
our  cattle,  at  their  pleasure,  an^l  we  are  in  great 
distress.  3&.  And  because  of  all  this  we  make  a  sure 
covetiatit,  and  write  it;  and  our  princes,  Levites, 
and  priests,  seal  unto  it. 

We  have  here  an  account  Fiow  the  noilt  of  this  fast-day  was 
carried  on. 

I.  The  names  of  the  ministers  thai  were  employed.  They  are 
twice  named,  (i>.  4,  G.)  only  with  some  variation  of  the  names. 
Either  they  prayed  successively,  according  to  that  rule  which  the 
apostle  gives,  (1  Cor.  14.  31.)  Ye  may  all  prophesy  one  by  one;  or, 
as  some  think,  there  were  eight  several  congregations,  at  some 
distance  from  each  other,  and  each  had  a  l.evite  to  preside  in  it. 

II.  The  work  itself  they  employed  themselves  in;  1.  They 
prayed  to  God,  cried  to  him  with  a  loucl  voice,  (v. 4.)  for  the 
pardon  of  the  sins  of  Israel,  and  God's  favour  to  them.  They 
cried  aloud,  not  that  G()(f  might  the  better  hear  them,  as  Baal's 
worshippers,  hnt  thn!  the  p?ople  might,  and  to  excite  their  fer- 
vency. 2.  They  jjraised  God ;  for  the  work  of  praise  is  not 
unseasonable  on  a  fast-day:  \n  all  acts  of  devotion,  we  must  aim 
at  tliis,  to  give  unto  God  the  glory  due  to  his  name. 

Thesummary  of  their  prayers  we  have  here  upon  record;  whether 
ilrawn  up  before,  as  a  directory  to  the  Levites  what  to  enlarge  on,  or 
recollected  after,  as  the  head.s^of  what  they  had  in  prayer  enlarged 
spon,.  is  uHcerlain.  Much  more,  no  doul)t,  was  said  than  is  here 
recorded;  else  confessing  iiiui  worshipping  God  had  not  taken  up 
a  fourth  part  of  the  day,  much  less  two  fourths. 

In  (his  solemu  .iddrixs  to  Ciod,  we  have, 

(  l.)An  awful  adoration  of  God,  aS' a  perfect  and  glorious  Being, 
and  the  Fouutain  of  all  IxMugs,  *i.5,G.  The  congregation  is  called 
upon  to  signify  lluir  voucurreiice  herewith,  by  standing  up;  and 
so  the  minister  directs  hiuiself  to  God,  Blessed  be  thy  glorious  name. 
God  is  here  ado:T<l,  [  I.]  As  the  one  only  living  and  true  (iod; 
Tkou  arl.Jehovak  nfonr,  self-existent  snd  iixlependeut ;  there  is  no 
God  beside  thee.  [2.]  As  the  Creator  of  all  things;  Thou  hast 
made  heaven,  earth,  and  seas,  and  all  that  is  in  them.  The  first 
article  of  our  creed  is  filly  made  the  first  article  of  our  praises. 
[3.]  As  the  great  Prottctnr  of  the  whole  creation  ;  "Thou  preservest 
in  being  all  creatures  thou  lia-t  given  being  to."  God's  providence 
extends  itself  to  (he  hi^bcit  beings,  for  they  need  it,  and  to  the 
meanest,  for  they  are  not  slighted  by  it.  What  God  has  made,  he 
will  preserve;  what  he  does,  is  firm,  Eccl.3.14.  [4.]  As  the 
Object  of  the  creatures'  praises;  The  host  of  heaven,  the  world  of 
holy  angels,  uiirshippeth  thee,  v.  G.  But  thy  7iame  is  exalted  above 
all  blessing  and  praise:  it  needs  not  the  praises  of  the  creatures, 
nor  is  any  addition  made  to  its  glory  by  those  praises.  The  best 
performances  in  the  praising  of  God's  name,  even  those  of  the 
angels  themselves,  fall  infinitely  short  of  what  it  deserves.  It  is 
not  only  exalted  above  our  blesiing,  but  above  all  blessing.  Put  all 
the  praises  of  heaven  and  earth  together,  and  the  thousandth  part 
is  not  said  of  what  might,  and  should,  be  said  of  the  glory  of  God. 
Our  goodness  extendeth  not  to  him. 

(2.)  A  thankful  acknowledgment  of  God's  favours  to  Israel, 
many  of  which  are  here  reckoned  up  in  order  before  him  and 
very  much  to  the  purpose,  for,  [1.]  We  must  take  all  occasions  to 
mention  the  loving-kindness  of  the  Lord,  and  in  every  prayer  give 


thanks.  [2.]  When  we  are  confessing  our  sins,  it  is  gotxl  to  lake 
notice  of  the  mercies  of  God,  as  the  aggravations  t-f  our  sins,  that 
we  may  be  the  more  humbled  and  ashamed,  and  call  ourselves  by 
the  scandalous  name  of  ungrateful.  J  3.]  When  we  are  seeking  to 
God  for  mercy  and  relief  in  the  time  ct  <listress,  it  is  an  encourage- 
ment to  onr  faith  and  hope,  to  look  back  upon  our  own  and  oui 
fathers'  experiences;  "  Lont,  thoa  hast  done  well  for  us  formerly, 
shall  it  be  all  undone  agaili  ?  Art  not  thou  the  same  God  still  1" 

Let  us  briefly  observe  the  particular  instances  of  God's  goodness 
to  Israel  here  recounted. 

First,  The  call  of  Abraham,  i'.7.  God's  favonr  to  him  was  distin- 
guishing; Thou  didst  choose  him;  his  grace  in  him  was  powerful 
to  bring  him  out  of  Ur  of  the  Chaldees,  and,  in  giving  him  the  name 
of  Abraham,  he  put  honour  upon  him  as  his  own,  and  assuredhiin 
that  he  should  be  \\\<>  father  ej many  nations.  Look  nnlo  Abraham 
your  father,  (Isa.  51.2.)  and  see  free  grace  glorified  in  him. 

Secondly,  The  covenant  God  made  with  him,  to  g'rve  the  land 
of  Canaan  to  hhn  and  his  seed,  a  type  of  the  belter  country,  ».  8. 
And  this  covenant  was  sure,  for  God  found  Abraham's  heart 
faithful  before  God,  and  therefore  found  it  so,  because  he  made  it 
so,  (for  faith  is  not  of  ourselves,  it  is  the  gift  oi  God.)  and  there- 
fore performed  his  words;  for  with  the  upright  he  will  shew 
himself  upright,  and  whereTer  he  finds  a  faithful  heartrbe  will  be 
found  a  faithful  God. 

Thirdly,  The  deliverance  of  Israel  out  of  Egypt,  r-S.-ll.  It  was 
seasonable  to  remember  this,  now  that  they  were  interceding  for 
the  perfecting  of  their  deliverance  out  of  Babylon.  They  were 
then  delivered,  fn  compassion  to  their  affliction,  in  answer  to  their 
cry,  and  in  resistance  of  the  pride  and  insolence  of  their  perse- 
cutors :.  wherein  they  dealt  proudly,  God  shewed  hirasell  above 
them,  (Exod.  10. 11.)  ru(\  so  gat  him  aname;  lorhe  said,  Itvillget 
me  honour  upon  Pharaoh;  even  to  this  day,  the  name  of  God  is 
glorified  for  that  w(inderful  work.  It  was  done  mtraculoasly  r  signs 
ami  wonders  were  shewed  for  the  effecting  of  it;  their  deliverance 
was  the  destruction  of  their  enemies;  tl'.ey  were  tbrowu  into  the 
deeps,  as  irrecoverably  us  a  stone  into  the  mighty  waters. 

Fourthly,  The  conducting  of  them  through  the  wilderness  by 
the  pillar  of  cloud  and  fire,  which  shewed  them  which-  way  they 
shoiiM  go,  when  they  should  remove,  and  when  and  where  they 
should  rest;  directed  all  their  stages,  and  all  their  steps,  d.  12.  It 
vvaj*  also  a  visible  token  of  God's  presence  with  them,  to  guide  and 
guard  Iheiii.  Thcv  mention  this  again,  (v.^0.)  observing  that 
though  tiny  had  by  their  sins  |)rovoked  God  to  withdraw  fronj 
them,  and  leave  tlieni  to  wander  and  perish  in  the  by-paths  of  the 
VNibiernesa,  \et  in  his  mauifohl  mercy  he  continued  to  lead  them, 
and  took  not  away  the  pillar  of  cloud  and  fire,  i'.  19.  When 
nirrcies,  though  forfeited,  are  continued,  we  are  bound  to  be 
docrlilv  fhaiikfid. 

Fiflhly,  The  plentiful  provision  made  for  them  in  the  wilderness, 
that  they  might  not  perish  for  hunger;  Thou  gavest  them  bread 
from  heaven,  and  wati-r  out  of  iherock,  (d.15.)  and,  to  hold  uptheir 
hearts,  a  promise  that  they  shoidd  go  in  and  possess  the  land  ol 
Canaan.  They  had  meat  and  drink,  food  convenient  in  the  way, 
and  the  good  lanrl  at  their  j(/urney's  end  ;  what  would  they  more  ? 
This  also  is  i-cpealed,  (i'.'20,21.)  as  that  which  was  continued, 
iiolwitli.'ilaiiding  their  provocations;  Forty  years  didst  thou  sustain 
them.  Never  was  people  so  long  nursed,  and  so  tenderly;  they 
wcie  wonderfully  proviiled  for,  and,  in  so  loag  a  time,  their  clothes 
waxed  not  old,  and,  though  their  way  was  rough  and  tedious,  their 
feet  swelled  not,  for  they  were  carried  as  upon  eagles'  icings. 

Sixthly,  The  giving  of  the  law  upon  mount  Sinai.  This  was  the 
greatest  favour  of  all  that  was  done  them,  and  the  greatest  honour 
that  was  ])ut  upon  them.  The  Lawgiver  was  very  glorious,  t).13. 
"Thou  didst  not  send  only,  but  earnest  down  thyself,  and  spakest 
with  fAc/H,"  Deut.4. 33.  'The  law  given  was  very  good;  no  nation 
under  the  sun  had  such  right  judgments,  true  laws,  and  good  sta- 
tutes, Deut.4.8.  The  moral  and  judicial  precepts  true  and  right, 
founded  upon  natural  equity,  and  the  eternal  reasons  of  good  aad 
evil;  and  even  the  ccjemonial  institutions  good,  tokens  of  God's 
goodness  to  them,  and  types  of  gospel  grace.  Particular  notie« 
is  taken  of  the  law  of  the  fourh  conuuandmcut  aa  a  great  lavoui 


Before  Christ  444. 


NEIIEMIAH,  IX. 


Tlie  Prayer  of  the  Levites 


I 


lo  liieni ;  T/inu  mndest  known  nnto  them  thy  hoiy  ia6bafh,  \vlii<li 
Was  a  token  of  Gull's  pailioilar  favour  to  lliem,  distingtiisliing  them 
from  Ihe  nations  who  had  revolted  from  God,  and  quite  lost  that 
ancient  part  of  rpvealcd  i-cligion;  and  was  likewise  a  means  of 
keeping  up  their  coninninion  willi  him.  And  with  l/tc  law  and  thv 
labhalhf  \\c  t/nvc  his  r/ond  Spirit  lo  instiiicl  theyn,  r. '20.  Beside 
liie  law  gifen  on  ujonnt  Sinai,  the  five  hooks  of  Moses,  which 
lie  wrote  a*  he  teas  niocvd  ht/  l.'ir  Jloltj  GItost,  weiT  constant 
iiislructions  to  tiieni,  parlicnlarlv  Ihe  hook  of  Denteronoiiiv,  in 
which  God's  Spirit  liv  Moses  inslnn:ted  Ihoin  fidlv.  Bezalecl 
■was  filled  with  the  Spirit  of  Vod:  (Exod.  ;51.  3.)  so  was  Joshna; 
(Numb.27.  Ifl.)  and  Caleh  had  anollier  spirit. 

Sevenlhli),  The  putting  of  ihem  in  possession  of  Canaan,  that 
good  land,  hiiigdomi,  and  nations,  r.  22.  Tliev  were  made  so 
numerous  as  to  replcnisli  it,  (i\23.)  and  so  victorious  as  to  be 
masters  of  it;(D.24.)  the  natives  were  given  into  their  hands, 
that  they  inir/hl  do  ivith  litem  as  thry  uovid,  set  their  feet,  if  they 
pleased,  on  the  necks  cf  (heir  kings.  Thus  they  gained  a  happv 
settlement,  r."25.  Look  upcm  their  cities,  and  you  see  them  strong 
and  well  fortified.  Look  into  their  houses,  and  you  find  them 
fine  and  well  furnished,  filled  with  all  sorts  of  rich  goods.  Take 
«  view  of  the  country,  anvl  yon  will  sav  that  you  never  saw  such  a 
fat  land,  so  well  stored  with  vine-yards  and  olive-yards.  All  these 
they  found  made  ready  to  their  hands;  so  they  delighted  them- 
selves in  the  gifts  of  God's  great  goodness.  They  could  not  wish 
to  he  more  •easy  or  happy  than  they  were,  or  might  have  been,  in 
Canaan,  had  it  not  been  their  own  fault. 

Eighthly,  God's  great  readiness  to  pardon  their  sins,  and  work 
deliverance  for  them,  when  they  had,  by  their  provocations, 
brought  his  judgments  (i|)on  themselves.  When  they  were  in  Ihe 
wilderness,  they  found  him  a  God  ready  to  jmrdon,  (i\  XT.)  a  God 
of  pardons,  so  the  margin  reads  it,  who  had  proclaimed  ids  name 
Ihere,  foiyimnc/  iniqnily,  transgrcssio/t,  and  sin;  who  has  power 
to  forgive  sin,  is  willing  to  forgive,  and  glories  in  it.  Though  they 
forsook  him,  he  did  not  forsake  tlieni,  as  justly  he  might  ha\e 
done,  but  continued  his  care  of  lliem,  and  favour  to  them.  After- 
ward, when  they  were  settled  in  Canaan,  and  sold  themselves  bv 
Iheir  sins  into  the  hands  of  their  enemies,  upon  their  submission 
and  humble  request,  he  gave  them  saviours,  («.  27.)  the  judges, 
by  whom  Cod  wrought  many  a  great  deliverance  for  them,  when 
they  were  on  the  brink  of  ruin.  This  he  did,  not  for  any  merit 
of  theirs,  for  they  deserved  nothing  but  ill,  but  according  to  his 
mercies,  his  manifold  mercies. 

Ninthly,  The  admonitions  and  fair  warnings  he  gave  Ihem  by 
his  servants  the  prophets.  When  he  deliveretl  them  from  their 
troubles,  he  testified  against  their  sins,  (r.28,29.)  that  they  might 
not  misconstrue  their  deliverances  as  connivances  at  their  wicked- 
ness. That  which  was  designed  in  ail  the  lestimonies  which  the 
prophets  bore  against  them,  was,  to  bring  them  again  lo  God's 
Jaw,  to  lay  their  necks  under  its  yoke,  an<l  walk  by  its  rule.  The 
end  of  our  ministry,  is,  lo  bring  people  to  God,  by  bringing  Ihem 
to  his  law,  not  to  bring  them  to  ourselves,  by  bringing  them  under 
any  law  of  our's.  Tiiis  we  have  again,  r.  30.  Thou  testijiedst 
against  them  by  thy  Spirit  in  thy  prophets.  The  testimony  of 
the  prophets  was  the  testimony  of  the  Spirit  in  Ihe  prophets,  and 
It  was  the  S|Mrit  of  Christ  in  them.  1  Pet.  1.  10, 11 .  They  spake 
as  they  were  moved  by  the  Holy  Ghost,  and  what  they  said  is  lo  be 
received  accordingly.  God  save  them  his  Spirit  to  instruct  them, 
Iv.iO.)  but  Ihey  not  receiving  that  instruction,  he  did  by  his 
Spirit  testify  against  them;  if  we  will  not  suffer  God's  word  to 
teach  and  rule  tis,  it  will  accuse  and  judge  us.  God  sends 
prophets,  in  compassion  to  his  people,  (2Chron.36. 15.)  that  he 
may  not  send  judgments. 

Tenthly, The  lenslhening  out  of  his  patience,  and  the  moderating 
of  his  rebukes.  Many  years  did  he  forbear  them,  (y.  30.)  as  loath 
;o  punish  them,  and  waiting  to  see  if  they  would  repent ;  and,  when 
he  did  punish  them,  lie  did  not  utterly  eonsume  them  nor  forsake 
them,  w. 31.  Had  he  forsaken  them,  they  had  been  utterly  con- 
sumed; but  he  did  not  stir  »])  all  his  wrath,  for  he  designed  their 
reformation,  not  their  destruction. 

Thus  do  they  multiply,  thus  do  they  magnify,  the  instances  of 


God's  goodness  to  Israel,  and  we  should  do  in  like  manner,  that 
tlie  goodness  of  God,  duly  consixlcred  by  us  may  lead  us  to  repent- 
ance, and  overcome  our  badness;  the  more  thankful  we  are  for 
God's  mercies,  the  more  hund)led  we  shall  be  for  our  own  sins. 

(3.)  Here  is  a  penitent  confession  of  sin,  their  own  sins,  and  the 
sins  of  their  fathers.  The  mention  of  those  is  interwoven  with  the 
memorials  of  God's  favours,  that  God's  goodness,  notwithstanding 
their  provocations,  might  appear  the  more  illustrious,  and  their 
sins,  notwithstanding  his  favours,  might  appear  the  more  heinous. 
Many  passages  in  this  acknowledgment  of  sins  and  merciesare  taken 
from  Ezek.20.5.  .20.  as  will  appear  by  comparing  those  verses 
with  these;  for  the  word  of  God  is  of  use  to  direct  us  in  prayer, 
and,  bv  what  he  says  to  us,  we  may  learn  what  to  say  to  him. 

[1.]  They  begin  with  the  sins  of  Israel  in  the  wilderness;  they, 
even  our  fathers, {so  it  might  better  be  read,)  rfen/iproMd/y,  (though, 
considering  what  they  were,  and  how  lately  they  were  come  out  of 
slavery,  they  had  no  reason  to  be  proud,)  and  hardened  their  necks, 
V.  10.  Pride  is  at  the  bottom  of  men's  obstinacy  and  disobedience; 
they  think  it  below  them  lo  bow  their  necks  to  God's  yoke,  and  a 
piece  of  slate  to  set  up  their  own  will  in  opposition  to  the  will  of 
God  himself.  There  were  two  things  which  they  did  not  duly 
give  heed  to,  else  thev  had  not  done  as  they  did.  The  word  of 
God  they  heard,  but  they  did  not  hearken  to  God's  command menls. 
And  the  works  of  God  they  saw,  but  they  were  not  mindful  of  his 
wonders:  had  thev  flidv  considered  them  as  ndracles,  they  would 
have  obeyed  from  a  principle  of  faith  and  holy  fear;  iiad  thev 
duly  considered  them  as  mercies,  they  wonkl  liave  (dieyed  from  a 
principle  of  gratitude  and  holy  love.  B>it  when  men  make  no 
right  use  either  of  God's  ordinances,  or  of  his  providences,  what 
can  be  expected  from  them?  Two  great  sins  are  here  specified, 
which  Ihey  were  gnilly  of  in  the  wilderness;  medilnting  a  return. 
First,  To  Egyptian  slavery,  which,  for  the  sake  of  Ihe  garlick  and 
onions,  ihey  preferred  before  the  glorious  liberty  of  the  Israel  of 
God,  attended  with  some  difficulty  and  inconvenience.  In  their 
rebellion,  they  appointed  a  captain  to  return  to  Iheir  bondage,  in 
distrust  of  God's  power,  and  contempt  of  his  good  promise,  f.  17. 
Secondlif,  To  Egyptian  idolatry;  they  made  a  molten  calf,  and  were 
so  sottish  as  to  say.  This  is  thy  God. 

[2.]  They  next  bewail  the  provocations  of  their  fathers  after  they 
were  put  in  possession  of  Canaan.  Though  there  they  delighted 
themselves  in  God's  great  goodness,  yet  that  would  not  prevail  lo 
keep  them  close  to  him;  for,  nevertheless;  they  were  disobedient, 
(r.26.)  and  wrought  great  provocations.  For,  First,  They  abused 
God's  prophets,  slew  Ihem  because  they  testified  against  Ihem,  to 
tur7i  them  to  God;  (i-.  26.)  so  returning  the  greatest  injury  for  the 
greatest  kindness.  Secondly,  They  abused  his  favours;  after  they 
had  rest,  ihey  did  evil  again,  (i;.28.)  not  wrought  upon,  cither  by 
their  troubles,  or  their  deliverances  out  of  trouble.  Neither  fear 
nor  love  would  hold  them  to  their  duly. 

[3.]  They,  at  length,  come  nearer  to  their  own  day,  and  lament 
the  sins  which  had  brought  those  judgments  upon  them,  which 
Ihey  had  long  been  groaning  under,  and  were  now  but  in  part 
delivered  from  :  We  have  done  wickedly ;  (r.  33.)  our  kings,  our 
princes,  our  priests,  and  our  fathers,  have  all  been  guilty,  and 
we  in  them,  d.  34.  Two  things  they  charge  upon  themselves  and 
Iheir  fathers,  as  the  cause  of  their  trouble.-;;  First,  A  contempt  of 
the  good  law  God  had  given  them.  They  sinned  against  thyj«dg- 
ments,  the  dictates  of  divine  wisdom,  and  the  demands  of  divine 
sovereignty :  though  they  were  told  how  much  it  would  be  for 
their  own  advantage  lo  govern  themselves  by  them,  for  if  a  man 
do  them,  he  shall  live  in  them,  {v.  29.)  yet  they  would  not  do  them, 
and  so,  in  effect,  said,  that  they  would  not  live;  Ihey  forsook  theii 
oicn  mercies.  This  abridgment  of  the  covenant.  Do  this,  and  live, 
is  taken  from  Ezek.20.13.  and  is  quoted.  Gal.  3. 12.  to  prove 
that  the  law  is  not  of  faith ;  it  was  not  then  as  it  is  now.  Believe 
and  live,  yet  they  gave  a  uithdraxving  shoulder,  so  it  is  in  the 
margin.  They  pretended  to  lay  their  shoulders  under  the  burthen 
of  God's  law,  and  put  their  shoulders  to  the  work,  but  they  proved 
withdrawing  shoulders,  ihey  soon  flew  off,  would  not  keep  to  it, 
would  not  abide  by  it;  when  it  came,  as  we  say,  to  the  setting  to, 
tliey  shrunk  back,  and  would  not  hear;  they  had  a  backsliding 


Before  CJirist  444. 


NEiIlvvHAil,  L\,  X. 


The  Prayer  of  llie  Leviles, 


fcearl.  And  tlioiigh  God  hy  f'is  proptiets  c;iFIp(I  Ihcm  to  return, 
t- 1 1  ey  Jt-OM /li  not  (five  ear i  (v. ">(>■)  hs  nl retched  out  liis  hands,  bnt 
»o  man  rcfjarded.  Secondh/,  A  conlcir.pl  of  the  good  land  God 
had  given  them,  (v.  35.)  "  Our  kings  have  not  served  titee  in  their 
kingdom,  not  used  their  }>ower  for  the  support  of  reSigion;  our 
neopfe  hafTC  not  served  thee  in  the  tree  of  the  gifts  of  thy  great 
goodness,  and  in  that  large  and  fat  land  which  thoo  ntA  only 
gavest  them  hy  thy  grani,  but  gavest  before  them  bv  llie  e^pntsion 
of  the  natives,  and  the  tomplete  viclories  they  oldained  over 
•hem."  They  that  would  not  ser^e  Go<l  in  their  own  land  were 
made  to  serve  their  enemies  in  a  strange  fand,  as  was  threatened, 
Deut.  29. 47, 48.  It  is  pity  that  a  good  land  slionld  have  bad 
mhabilants,  bnt  so  it  was  with  Sotlom  ;  fatness  and  fulness  often 
make  men  proad  and  sensnal. 

(4.)  Here  is  a  humble  representation  of  Ihe  jitdgmenls  of  God, 
which  they  had  been,  and  were  now,  muter. 

[  1.}  Former  jodgmenta  are  remembered  as  aggravations  of  their 
sins,  that  they  had  not  taken  warnmg.  In  the  days  of  the  jndges, 
their  PTJcmJcs  vexed  them;  (d.27.)  and  when  they  did  evil  again, 
Go<l  djd  agarn  leave  them  in  ihe  hand  of  their  enemici,  who  eoiild 
not  have  tonched  (hem,  if  God  had  not  given  them  np;  btit  when 
tiod  left  them,  they  got  and  kept  dominion  over  thejii. 

|2.}  Their  present  calaniilous  state  is  laid  before  tlie  Lord; 
[v.3G,S7.)  TFc  are  servanf3  this  da^.  Free-bom  fsnjeiffea  are 
enslaved,  and  the  knd  whjch  they  had  kmg  held  by  a  niiieli  more 
honourable  lennrc  than  grand  aergeanjrv  itself,  even  bv  ininiediale 
grant  from  the  crown  of  Heaven  to  them  as  s  peeiiSiar  people 
above  all  people  of  the  earlli,  they  noTV  held  by  as  base  a  tenure 
as  villanage  itself,  hy,  frsro,  and  nmfer,  the  kings  of  Persia,  vvbnse 
vassals  they  were.  A  sad  change  t  But  see  what  work  sin  makes  I 
They  were  bonnd  to  personal  service  ;  tliev  have  doiiiinirm  over  niir 
bodies;  they  held  all  they  ha<f  precarronsFv,  were  tenants  at  "ill, 
and  the  land-tax  that  they  paid  was  so  great,  that  it  amounted 
even  fo  a  rac&-rcnt;  so  thaf  all  the  rents,  issues,  and  profits,  of 
(lieir  land,  did,  in  effect,  accrue  to  the  king,  and  it  was  as  nioch 
as  they  could  do,  to  get  a  bare  snbs'ssteuee  for  themselves  and 
their  familJes  oof  of  it:  this,  the?  honestly  own,  was  for  their  sins; 
poverty  and  slavery  are  the  frttits  of  sin  ;  it  is  &i»  that  brings  us 
into  all  onr  distresses. 

(5.)  Here  is  their  address  to  Go(f  nmfer  these  calamities. 

[1.}  By  y<9y  of  request,  that  their  trouble  might  not  seem  little, 
V.92.  It  is  Ihe  only  petition  in  ail  this  prayer.  The  trouble  was 
universal;  it  was  come  on  their  kings,  princfs,  priests,  prophets, 
lathers,  and  all  their  people ;  they  had  all  shared  in  the  sin,  (»j.3-i-.) 
and  now  all  shared  fn  the  judgment.  It  was  of  long  conliniiance, 
from  the  time  of  the  kings  of  Assyria,  who  carried  the  ten  tribes 
captive,  nsito  this  day,  "Lord,  let  if  not  all  seem  liltle,  and  not 
worthy  to  be  regarded,  or  not  needing  to  be  refie\e(l',"  They  do 
not  prescribe  to  God  what  he  shall  do  for  Ibcm,  but  leave  it  to 
him,  onfy  desiring  he  wowkl  please  to  take  cognizance  of  i!, 
remembering,  that,  when  he  saw  the  affliction  of  his  people  in 
Egypt  to  be  great,  he  came  down  to  deliver  them,  Exod.3.  7,8, 
Jtt  this  request,  they  have  an  eye  to  God,  as  one  that  is  to  be 
feared,  for  he  is  the  great,  the  mighty,  and  the  terrible,  God  ; 
and  as  one  that  is  to  be  trusted,  for  he  is  our  God  in  covenant, 
and  a  God  thaf  keeps  covenant  and  mercy. 

[2.]  P)v  way  of  acknowledgment  notwithstanding,  that  really  it 
was  less  than  they  deserved,  v.  33.  They  own  the  justice  of  God 
in  all  Ibcir  Ironblcs,  that  he  had  done  them  no  wrong;  "  We  have 
(lone  «ickedly  in  breaking  Ihy  taws,  and  therefore  thou  hast  done 
right  in  bringing  all  these  miseries  upon  us."  Note,  It  becomes 
»s,  when  we  are  under  the  re  bukes  of  Divine  Providence,  though 
<ver  so  sharp,  and  ever  so  long,  to  justify  God,  and  to  judge 
wirselves;   for  he  will  be  clear  when  hejudgeth,  Ps.  51,4. 

(6.)  Here  is  the  result  and  cwiclusion  of  this  whole  maMer; 
ifter  this  long  presentation  of  their  case,  Ihey  came,  at  last,  to  this 
resolution,  lliat  Ibey  would  return  to  (iod  and  to  their  duty,  and 
oblige  themselves  never  to  forsake  God,  but  always  to  continue  in 
their  duly.  "  Because  of  all  this,  we  make  a  snre  covenant  with 
God  ;  in  consideration  of  our  frnqueni  de|)arlnres  from  God,  we 
will  now  more  firmly  than  e-  tr  bind   ourselvcb  lo  him.      Because 


we  have  smarted  so  much  for  sin,  we  will  now  steadfastly  resolve 
against  it,  that  we  may  not  any  more  withdraw  the  si  onlder." 
Observe,  [  1.]  This  covenant  was  made  with  serions  consideration; 
it  is  the  result  of  a  chain  of  suitable  thoughts,  and  so  is  a  reasonable 
service.  [2.]  With  great  solemnity;  it  was  written,  hi  perpelvam 
rei  memoriam — that  it  mi()ht  remain  a  memorial  fnr  all  ayes;  it 
was  sealed  to,  and  left  npcHi  recor<l,  that  it  might  be  a  ^itaess 
against  them,  if  they  dealt  deceitfully.  [3.]  With  joint-consent: 
"We  make  it,  we  are  all  agreed  in  it,  and  do  it  unanimously,  thai 
we  may  strengthen  the  hands  one  of  another."  [4.]  With  fixed 
resolution  ;  "  It  is  a  snre  covenant,  withoot  reservmg  a  power  of 
revocation.  It  is  what  we  will  live  and  die  by,  and  never  go  back 
from."  A  certain  number  of  the  princes,  priests,  and  Levites, 
were  chosen  as  the  representatives  of  the  congregation,  to  subscribe 
and  seal  il,  for  and  in  the  name  of  the  rest.  Now  was  fulfilled 
that  promise  concerning  the  Jews,  that,  when  they  were  returned 
out  of  captiTitv,  they  should  j'oi«  themmlces  to  ihe  Lord  in  a  per- 
pelnal  covenant,  (Jer.50.5.)  and  {Isa.44..5.)  that  they  should 
subscribe  with  their  hand  unto  the  Lord;  he  that  bears  an  hones! 
mind,  will  not  startle  at  assurances;  nor  will  those  that  tnow  the 
dcceitfalness  of  their  own  hearts,  tliink  them  needless. 

CHAP.  X. 

We  fiiirf,  hi  tfiis  ehipier,  a jrorthnlar  ascomit  tf  the  enreKtml  irhieh,  in  the  efost 
of  the  fnrcs^oin^  eluepier,  wna  resMred  upon;  thet/  struck  white  the  iron  was 
liat,  and  itHiiiedlatel^  put  that  good  resolve  in  execution^  when  tltey  ivere  in  a 
gotid  J'nwif,  lest,  ij  it  had  been  delayed,  it  had  been  dropped.  Here  ire  hnre, 
J.  The  names  of  those  that  set  theh-  fninds  mid  sfats  to  it,  v.\.  .27.  //.  A'n 
account  of  lliose  who  signified  their  consent  and  concurrence,  r.  28, 2!).  ///.  The 
esTemnt  Hseif,  and  the  mtieles  vf  it  in  general,  that  they  umild  keep 
Goil's  commaiKlments  ;  (r.  2:).)  i?i  particular,  tluU  thcij  teould  not  marry  with 
the  heathen, (t.  30.)  nor  profane  the  s<ibbath,ni>r  be  rigor-ous  with  their  debtors  ; 
(,'.  31.)  and  tliat  then  would  ciircfully  pay  their  church  duties,  for  the  main- 
tenance of  the  temple  sen-ice,  teiiich  tkey  premise  faitltfully  to  adhere  tOf 
J).  32.. 39. 

T.  I^JOW  tliose  tliat  sealed  were,  Nebemiah,  the 
__^  Tirshatha,  tbe  son  of  Haclialiab,  and  Zid- 
kijah,  2.  Seraiali,  Azaiiali,  Jeremiah,  3.  Pashiir, 
Amariah,  Malditjab,  4.  Haitivsh,  Shebaniali,  Mal- 
liich,  .5.  Harim,  Meremoth,  Obadrab,  6.  Daniel', 
Giiinethon,  Barncli,  7.  MesiiuUam,  Abijab,  Mija- 
tiiiii,  8.  Maazial),  Bilgiii,  Shemaiab  :  tbe^e  were 
tbe  priests.  9.  And  tbe  Levrtes  :  botb  Jesbtia  the 
son  of  Azaniab,  Binnni  of  tbe  sons  of  Henadad, 
Kadiniel;  10.  And  their  brethren,  Shebaniab, 
Mndijah,  Kelita,  Pehiiab,  Hanan,  II.  Micha, 
Kebob,  Hasi))abiab.  12.  Zacciir,  Sberebiah,  Slie- 
baiiiab,  1.3.  Hudijab,  Bani,  Beninu.  14.  The 
clisef  of  the  people;  Parosh,  Pahath-moab,  Elani, 
Zittltn,  Bani,  15.  Bunni,  Az,:^ad,  Bebai,  16.  Ado- 
nijali,  Bigvai,  Adin,  17.  Ater,  Hizkijab,  Azznr, 
U5.  Hodijah,  Hasbitm,  Bezai,  19.  Hariph,  Ana- 
tholli,  Nebai,  20.  Magpiash,  MesliuUam,  Hezir, 
21.  Meshezabeel,  Zxdok,  Jaddtia,  .  22.  Pelatiah, 
Hanan,  Anaiab,  2.3.  Hoshea,  Hananiah,  Hasbtd), 
24.  Hallohesh,  Pileha,  Sliobek,  25.  Kehnrn, 
Hasbabnah,  Maaseiah,  20.  And  Ahijali,  Hanan, 
A  nan,  27.  Malhicb,  Harim,  Baanah.  28.  And 
the  rest  of  the  people,  the  priests,  the  Levites,  the 
porters,  the  singers,  the  Nethinims,  and  all  thej 
that  had  separated  tbeniselves  from  the  people  ol 
the  lands  unto  the  law  of  God,  tlieir  wives  thetj 
sons,  and  their  daughters,  every  one  having  know- 
ledije,  and  liaving  understanding;  2!).  They  clave 
lo  Iheir  brethren,   their  noble?,  and  entered  into  a 


I 


I 


Before  Cltrisl  4n. 

curse,  ■Mid  into  tin  outli,  to  walk  ia  God's  l;i\v.| 
wliicli  was  given  by  Moses  the  servant  of  God, 
and  to  o!)serve  and  do  all  the  commandineiits  of 
the  Loiu)  oiu-  Lord,  and  his  judgments  and  his 
statutes;  30.  And  that  we  would  not  give  our 
♦laughters  unto  the  people  of  tlie  land,  nor  take 
Jheir  daughters  for  our  sons:  And  ;/'the  people  of 
fhe  land  bring  ware  or  any  victuals  on  the  sabbalh- 
ilay  to  sell,  tJmt  we  would  not  buy  it  of  them  on 
the  sabbath,  or  on  the  holy-day:  and  f/iaf.  we 
would  leave  the  seventh  year,  and  the  exaction  of 
every  debt. 

When  Israel  was  first  brouglit  into  covenant  willi  GihI,  it  was 
done  by  sacrifice,  and  the  sprinklin;^  of  blood,  E\od.  24.  But 
liere  it  was  done  by  the  more  natural  and  coiniiion  way  of  sealing 
and  subscribing  tlie  written  articles  of  the  covenant,  which  bound 
Jheni  to  no  more  than  was  already  their  duty. 
Now  here  we  have, 

I.  The  names  of  those  public  persons  who,  as  tlie  i-c])resetita- 
tives  and  heads  of  the  congregation,  set  their  hands  and  seals  to 
this  covenant,  because  it  would  have  been  an  endless  piece  of 
work  for  every  particular  person  to  have  done  it.  And  if  these 
leading  men  did  their  part  in  pursuance  of  this  covenant,  it  would 
have  a  good  influence  upon  all  the  people. 

Now  observe,  1.  Neheniiah,  who  was  the  governor,  signed  first, 
to  shew  his  forwardness  in  this  work,  and  to  set  others  a  good 
example,  v,  1.  Those  that  are  above  others  in  dignity  and  power, 
should  go  before  them  in  the  way  of  God.  2.  Next  to  him  sub- 
scribed twentv-two  priests,  among  whom  I  wonder  we  do  not  find 
Ezra,  who  was  an  active  man  in  the  solemnity,  (cA.  8.  2.)  which 
was  but  the  first  day  of  the  same  month,  and  therefore  we  cannot 
think  he  was  absent;  but  he,  having  before  done  his  part  as  a 
scribe,  now  left  it  to  others  to  do  their's.  3.  Next  to  the  priests, 
seventeen  Levites  subscriljed  this  covenant,  among  whom  we  find 
all  or  most  of  those  who  were  the  mouth  ot  the  congregation  in 
prayer,  cA.  9. 2,  5.  This  shewed  that  they  themselves  were 
affected  with  what  thev  had  said,  and  would  not  bind  those  bur- 
thens on  others  wtiich  they  themselves  declined  to  touch.  They 
that  lead  in  prayer  should  lead  in  every  other  good  work.  4.  Next 
to  the  Levites,  forty-four  of  the  chief  of  the  people  gave  it  under 
their  hands,  for  themselves  and  all  the  rest,  chiefly  those  whom  they 
had  influence  upon,  that  they  would  keep  God's  commandments. 
Their  names  are  left  upon  record  here,  to  their  honour,  as  men 
that  were  forward  and  active  in  reviving,  and  endeavourins  to 
perpetuate,  religion  in  their  country:  the  memory  of  such  shall  be 
blessed.  It  is  observable,  that  most  of  those  who  were  mentioned, 
c/i.  7.8,  &c.  as  heads  of  houses  or  clans,  are  here  mentioned 
among  the  first  of  the  chief  of  the  people  that  subscribed  ;  who- 
ever was  the  present  head  bearing  the  name  of  him  that  was 
head  when  thev  came  out  of  Babvlon,  and  these  were  fittest  to 
subscribe  for  all  those  of  their  father's  house.  Here  are  Harosh, 
Pahath-inoab,  Elani,  Zattu,  Bani,  (v.  14.)  Azgad,  Rebai,  Bigvai, 
Adin,  Ater,  Hushum,  Bezai,  Harip,  Ariathoth,  and  some  others 
in  the  following  verses,  that  are  all  found  in  that  catalogue.  They 
that  have  interest  must  use  it  for  God. 

II.  The  concurrence  of  the  rest  of  the  |ieo|)le  with  them,  and 
<he  rest  of  the  priests  and  Levites,  who  signified  their  consent  to 
what  their  chiefs  did.  With  them  joined,  1.  Their  wives  and 
«hildren,  for  they  had  transgressed,  and  they  must  reform;  every 
one  that  had  knowledge  and  understanding,  must  convenant  witli 
God.  As  soon  as  young  people  grow  up  to  be  capable  of  dis- 
tinguishing between  good  and  evil,  and  of  acting  intelligently,  they 
ought  to  make  it  their  own  act  and  deed,  lo  join  themselves  to  the 
Lord.  2.  The  proselytes  of  other  nations,  all  that  had  separated 
themselves  from  the  people  of  the  lands,  their  gods  and  their  wor- 
ship, under  the  law  of  God,  and  the  observance  of  that  law.  See 
what  conversion  is ;  it  is  separating  ourselves  from  the  courseand 
tustom  of  this  world,  and  devoting  ourselves  to  the  conduct  of  the 


NKIIEiVnAl!,  X. 


The  Seuling  of  the  Covenaul, 


won!  of  Gol.  .Vnd  as  there  is  one  law,  so  there  is  one  covenant, 
one  baptism  for  llic  slran;;er,  and  for  him  that  is  born  in  the  Ian**, 
Oiiserve  how  the  concurrence  of  the  people  is  expressed,  v. '10 
(1.)  They  ciave  to  their  brethren  ;  one  and  all.  Here,  whom  tJie 
court  blessed,  the  country  blessed  too!  The  commonalty  agreeit 
with  their  nobles  in  ibis  good  work.  Great  men  never  look  so 
great,  as  when  they  encourage  religion,  and  are  examples  of  it; 
and  they  would  by  that,  as  much  as  any  thing,  secure  an  interest 
in  the  most  valuable  of  their  inferiors.  Let  but  the  nobles  cor- 
dially espouse  religious  causes,  and  perhaps  they  will  find  people 
cleave  to  them  therein  closer  than  they  can  imagine.  Observe, 
Their  nobles  are  called  their  brethren,  for,  in  the  things  of  God, 
rich  and  poor,  high  and  low,  meet  together.  (2.)  'iUity  entered 
into  a  curse  and  an  oath.  As  the  noMes  confirmed  the  covenant 
with  their  hands  and  seals,  so  the  people  with  a.  cune  and  <tu  oath: 
solemnlv  appealing  to  God  concerning  their  sincerity,  and  iiiipic- 
eating  his  just  revenge  if  they  dealt  deceitfully.  Every  oath  has 
in  it  a  conditional  curse  Tjjton  the  souJ,  which  makes  it  a  strong 
bond  U|K)n  the  soul;  for  our  own  totigiiies,  if  fajse  ajid  lying 
tongues,  will  fall,  and  fall  heavy,  upon  ourselves, 

III.  The  general  purport  of  this  covenant.  They  laid  opou 
themselves  no  other  Imrtlicn  than  this  necessary  thing,  which  they 
were  already  obliged  Lo  by  M  olher  engagemeuls  of  duly,  interest, 
and  gratitude — to  iralli  in.  Ood'slaw,  and  to  do  all  his  cemmund- 
meiits,  11.29.  Thus  Da\id  swore  that  he  would  keep  God't 
rigkleonsjiidffmcnts,  Ps.  1 19.  IOC.  Our  own  covenant  binds  us  to 
this,  if  not  moie  strongly,  yet  more  sensibly,  than  we  were  before 
bound,  and  therefore  we  must  not  thiiik  it  needless  thus  to  bind 
ourselves.  Observe,  When  we  bind  ourselves  to  do  the  command- 
ments of  God,  wo  bind  owrseives  to  do  all  his  coniniandmeats, 
and  therein  to  have  an  eye  to  him  as  the  Lord,  and  our  Lord. 

IV.  Some  of  the  particular  articles  of  this  covenant ;  such  as 
were  adapted  to  their  present  temptations. 

1.  That  they  wnuld  not  intermarry  with  the  heathen,  d.30. 
Many  of  them  had  been  guilty  of  this,  Ezra,  9.  1 .  In  our  cove- 
nants with  God,  we  should  engage  particularly  against  those  sins 
that  we  have  been  most  frequently  overtaken  in,  and  damaged  by. 
They  that  resolve  to  hrep  the  cninmaKdments  of  God,  must  say  to 
evil  doers.  Depart,   Ps.  119.  115. 

2.  That  they  would  keep  no  markets  on  the  sabbath-day,  or 
any  other  day  of  which  the  law  had  said,  Ye  shall  do  no  work 
therein.  Thev  would  not  only  not  sell  goods  themselves  for  gain 
on  that  dav,  but  they  would  not  encourage  the  heathen  to  sell  on 
that  dav,  bv  buslugof  llieui,  no  notxicluals,  under  pretence  of 
necessity;  but  would  liuv  in  their  provisions  for  their  families  the 
day  before,  t'.31.  Note,  Those  that  covenant  to  keep  all  God's 
commiHidments,  must  particularly  covenant  to  keep  sabbaths 
well  ;  for  the  profanation  of  them  is  an  inlet  to  other  instances  of 
profaneuess.  The  sabbath  is  a  market-day  for  our  souls,  but 
not  for  our  bodies. 

3.  That  they  would  not  be  severe  in  exacting  their  debts,  but 
would  observe  the  seventh  year  as  a  year  of  release,  according  to 
the  law,  JI.3I.  In  this  matter  they  had  been  faulty,  (c/<.5,)  and 
here  tliereforc  they  promise  to  reform.  This  was  the  acceptable 
fast,  to  vndo  the  heavy  burthen,  and  lo  let  the  oppressed  go  free, 
Isa.  58.  6.  It  was  in  the  close  of  the  day  of  expiation,  that  the 
jubilee-trumpet  sounded.  It  was  for  the  neglect  of  observing  the 
seventh  year  as  a  year  of  rest  for  the  land,  that  God  had  made  it 
enjoy  its  sabbaths  seventy  years  ;  (Lev.  26.  35.)  and  therefore 
thev  covenanted  to  observe  that  law.  Those  are  stubborn  children 
indeed,  that  will  not  amend  the  fault  which  they  had  been  par- 
ticularly corrected  for. 

32.  Also  we  made  ordinances  for  us,  to  charge 
ourselves  yearly  with  the  third  part  of  a  shekel  for 
the  service  of  the  house  of  our  God  ;  .3.'3.  For  the 
shew-bread,  and  for  the  continual  meat-offering, 
and  for  the  continital  bnrnt-oflering,  of  the  sab- 
batlis,  of  tlie  new-moons,  for  tli('  set  leasts,  and  for 
the  holy  things,  and  for  the  sin-offerings  lo  make 


Before  Clirisl  444. 


NEHEMIAH.  X,  XI. 


Tlie  Reiiew'^l  of  sacred  Rifen. 


an  atonement  for  Israel,  and  for  all  the  work  of 
the  house  of  our  God.  34  And  we  cast  the  lots 
among-  the  priests,  the  Leviles,  and  the  people,  for 
the  wood-offerioii,  to  briny:  il  into  the  house  of 
our  God,  after  tiie  houses  of  our  fathers,  at  times 
appointed  year  by  year,  to  burn  upon  the  altar  of 
the  LoKD  our  God,  as  il  is  written  in  the  law  : 
35.  And  to  bring  the  first-fruits  of  our  ground,  and 
the  first-fruits  of  all  fruit  of  all  trees,  year  by  year, 
unto  the  house  of  the  Lord:  36.  Also  tlie  first- 
born of  our  sons,  and  of  our  cattle,  as  il  is  written 
in  the  law,  and  the  firstlings  of  our  herds  and  of 
our  flocks,  to  biing  to  tlie  house  of  our  God,  unto 
the  priests  that  minister  in  tiie  house  of  our  God  : 
37.  And  that  we  should  bring  the  first-fruits  of 
our  dough,  and  our  offerings,  and  the  fruit  of  all 
manner  of  trees,  of  wine  and  of  oil,  unto  the  priests, 
to  the  chambers  of  the  house  of  oin-  God  ;  and  the 
tithes  of  our  ground  unto  the  Levites,  tiiat  the 
same  Levites  might  have  the  tithes  in  all  the  cities 
of  our  tillage.  38.  And  the  priest  the  son  of 
Aaron  shall  be  with  the  Levites,  when  tiie  Levites 
take  tithes  :  and  the  Levites  shall  bring  up  the 
lithe  of  the  tithes  unto  the  house  of  our  God,  to 
the  chambers,  into  tiie  treasure-house.  39.  For 
the  children  of  Israel  and  tlie  children  of  Levi 
shall  bring  the  offering  of  tiie  corn,  of  the  new 
wine,  and  the  oil,  unto  the  ciiambers,  where  are 
tlie  vessels  of  the  sanctuary,  and  the  priests  that 
minister,  and  the  porters,  and  the  singers:  and 
we  will  not  forsake  the  house  of  our  (iod. 

Having  covenanted  against  the  sins  they  had  been  guilty  of, 
liiey  proceed  in  obliging  themselves  to  receive  and  observe  the 
duties  they  had  neglected.  We  must  not  only  cease  to  do  evil, 
but  learn  to  do  well. 

T.  It  was  resolved  in  general,  that  the  temple  service  should  be 
carefully  kept  up,  that  the  work  of  the  house  of  their  God  should 
be  done  in  its  season,  accordingto  the  law,  d.  33.  Let  not  anv 
))eople  expect  the  blessing  of  God,  unless  they  make  conscience  of 
observing  his  ordinances,  and  keeping  up  public  worship.  Then 
ii  is  likely  to  go  well  with  our  houses,  when  care  is  taken  that  the 
work  of  God's  house  go  on  well.  It  was  likewise  resolved,  that 
they  would  never  forsake  the  house  of  their  God,  (r.  39.)  as  they 
and  their  fathers  had  done  ;  nor  forsake  it  for  the  house  of  any 
other  god,  or  for  the  high  places,  as  idolaters  did  ;  nor  forsake  it 
for  their  farms  and  merchandises,  as  those  did  that  were  atheistical 
and  profane.     They  that  forsake  the  worship  of  God  forsake  God. 

II.  It  was  resolved,  in  pursuance  of  this,  that  they  would  liberally 
maintain  the  temple  service,  and  not  starve  it.  The  priests  were 
ready  to  do  their  part  in  all  the  work  of  God's  house,  if  the  people 
would  do  theirs,  which  was,  to  find  them  with  materials  to  work 
upon.      Now  here  it  was  agreed  and  concluded, 

1.  That  a  slock  should  be  raised  for  the  furnishing  of  God  stable 
and  altar  plentifully.  Formerly,  there  were  treasures  in  the  house 
of  the  Lord  for  Ibis  purpose,  but  those  were  gone,  and  there  was  no 
settled  fund  to  supply  the  want  of  them.  It  was  a  constant  charge 
to  provide  shew-bread  for  the  table,  two  lambs  for  the  daily  offer- 
ings, four  for  ll-.e  sabbaths,  and  more,  and  more  costly,  sacrifices 
forothe-r  festivals,  occasional  sin-offerings,  and  meal-offerings  and 
drink-offerings  for  them  all.  They  had  no  rich  king  to  provide 
these,  as  Hezekiah  did;  the  priests  could  not  afford  it,  their 
maintenance  was  so  small ;  the  people  therefore  agreed  to  con- 
tribute yearly,  each  of  them,  the  third  part  of  a  shekel,  about  ten 


pence  apiece,  for  the  bearing  of  Ibis  expcnce.  When  every  one 
will  act,  and  every  one  will  give,  though  but  lillle,  toward  a  good 
work,  the  whole  amount  will  be  considerable.  The  Tirshatha 
did  not  impose  this  lax,  but  the  people  n>ade  it  an  ordinance  for 
themselves,  and  charged  themselves  with  it,  ».  3"2,  33. 

2.  That  particular  care  should  be  taken  to  provide  wood  for  the 
altar,  to  keep  the  fire  alwavs  burning  upon  it,  and  wherewith  to 
boil  the  peace-offerings.  Each  of  them,  priests  and  Levites  as  well 
as  people,  agreed  to  bring  in  his  quota,  and  cast  lots  in  what  order 
he  should  bring  it  in,  which  family  first,  and  wbich  next,  that 
there  might  be  a  constant  supply,  and  not  a  scarcity  at  one  time, 
and  an  overplus  at  another,  u.  34.  Thus  they  provided  the  fire 
and  llie  wood,  as  well  as  the  lambs  for  the  bumt-offerings. 

3.  That  all  those  things  which  the  divine  law  had  appointed  fot 
the  maintenance  of  the  priests  and  Levites,  should  be  duly  paid  in, 
for  their  encouragement  to  mind  their  business,  and  that  they 
might  not  be  under  any  temptation  to  neglect  it  for  the  making  o£ 
necessary  provision  for  their  families.  Then  the  work  of  the  house 
of  God  is  likely  to  go  on,  when  those  that  serve  at  the  altar  live, 
and  live  comfortably,  u|)on  the  altar.  First-fruits  and  tenths  were 
then  the  principal  branches  of  the  ministers'  revenues;  and  they 
here  resolve,  (l.)To  bring  in  their  first-fruits  justly,  of  their 
ground  and  trees,  Exod.23. 19.  Lev.  19.24.  The  first-born  of 
Iheir  children,  even  the  money  wherewith  they  were  to  be  re- 
deemed ;  and  of  their  cattle,  Exod.  13.  2, 11,12.  This  was  given 
to  the  priests,  Numb.  18. 15, 16.  Also  the  first-fruits  of  their 
dough,  (Numb.  15.  21.)  concerning  which  there  is  a  particular 
order  given  in  the  prophecy  concerning  the  second  temple, 
Ezek.  44.  30.  (2.)  To  bring  in  their  tenths  likewise,  which  were 
Aue.  to  the  Levites,  ((7.37.)  and  a  tenth  out  of  those  tenths  to  the 
priest,  D.38.  This  was  the  law;  (Numb.  18.  21 .  .28.)  but  these 
•lues  had  been  withheld,  for  wbich  God,  by  the  prophet,  charges 
them  with  rohbiiiy  /u'hi,  (Mai.  3.8,9.)  at  the  same  time  encouraging 
them  to  be  more  just  to  liiui  and  his  receivers,  with  a  promise, 
that,  if  they  brought  the  tithes  into  tlie  store-house,  he  would  pour 
out  blessings  upon  them,  v.  10.  This  therefore  they  resolve  to 
do,  that  there  might  be  meat  in  God's  house,  and  plenty  in  the 
store-chambers  of  the  temple,  where  the  vessels  of  the  sanctuary 
were,  v.  39.  We  will  do  it  (say  they)  in  all  the  cities  of  our  tillage, 
V.  37.  In  all  the  cities  nf  our  servitude,  so  llie  LXX,  for  they 
were  servants  in  their  own  land,  ch.  9.  3G.  But  (as  Mr.  Poole  well 
observes)  though  they  paid  great  taxes  to  the  kings  of  Persia,  and 
had  much  hardship  put  upon  them,  Ihey  would  not  make  that  an 
excuse  for  not  paving  their  tithes,  but  would  render  to  God  the 
things  that  were  his,  as  well  as  to  Caesar  the  things  that  were 
his.  We  must  do  what  we  can  in  works  of  piely  and  charity, 
notwithstanding  the  taxes  we  pay  to  the  governmenl  ;  and  cheer- 
fully perform  our  duty  to  God  in  our  servituile,  which  will  be 
the  surest  way  to  ease  and  liberty  in  God's  due  lime. 

CHAP.  XI. 

Jerusalem  tens  walled  round,  bul  il  teas  not  as  yet  fully  tHltaliited,  and  there- 
fore Wits  weak  and  despicable,  Neltefniah*s  next  care  is  to  bring  people 
into  it  ;  of  thai  ire  have  here  an  account.  I.  The  method  taken  to  replenish 
it,  v.  1,2.  J  I.  The  principal  persons  that  resided  there,  of  Judah  and  Ben- 
jamin, r.3..9.  Of  the  priests  and  Lerites.v.  10.  .\9.  III.  Tne  several 
cities  and  iiUaf;es  of  Judah  and  Benjamin,  tliat  were  peopled  by  the  rest  of 
their  families,  r.  20.  .36. 


1.  A  ND  the  rulers  of  the  people  dwelt  at  Jeru- 
jlV  salem :  the  rest  of  the  people  also  cast  lots, 
to  brins:  one  of  ten  to  dwell  in  Jerusalem  the  holy 
city,  and  nine  parts  to  divell  in  other  cities.  2.  And 
the  people  blessed  all  the  men,  tliat  willingly 
(iffered  themselves  to  dwell  at  Jerusalem.  3.  Now 
these  are  the  chief  of  the  province  that  dwelt  in  Je- 
rusalem :  but  in  the  cities  of  Judali  dwelt  every  one 
ill  his  possession  in  their  cities,  to  wit,  Israel,  the 
priests,  and  the  Levites,  and  the  Nethinims,  and  the 


Before  Clirisl  444. 


NEIU-MIAH,  \l. 


Tlie  Ue-pcopling  of  Jonisalem. 


chiklren  of  Solomon's  servanls.  4.  And  al  Jeru- 
salem dwelt  certain  of  the  eliildren  of  Jiuhvli,  and 
of  the  cliildren  of  Benjamin.  Of  llie  children  of 
Judah;  Atliaiah  the  son  of  Uzziali,  the  son  of  Zc- 
chariah,  the  son  of  Aniariah,  the  son  of  Shephntiali, 
the  son  of  Mahalaleel,  of  the  diildren  of  Perez; 
5.  And  Maaseiah  the  son  of  Baruch,  tlje  son  of 
Col-liozeh,  the  son  of  Hazaiah,  the  son  of  Adaiah, 
the  son  of  Joiarib,  the  son  of  Zecliariah,  the  son  of 
Shiloni.  6.  All  the  sons  of  Perez  that  dwelt  at 
Jerusalem  irere  four  hundred  threescore  and 
eiglit  valiant  men.  7.  And  these  are  tlie  sons  of 
Benjamin;  Sallu  the  son  of  Masliullam,  tlie  son 
of  Joed,  the  son  of  Pedaiah,  the  son  of  Kolaiah, 
the  son  of  Maaseiah,  the  son  of  Ithiel,  the  son  of 
Jesaiah.  8.  And  after  him  Gahbai,  Sallai,  nine 
hundred  twenty  and  eight.  9.  And  Joel  the  son 
of  Zichri  uas  their  overseer:  and  Judah  the  son  of 
Senuah  was  second  over  the  city.  10.  Of  the  priests: 
Jedaiah  the  sfin  of  Joiarih,  Jaciii'n.  H.  Seraiah  the 
son  of  Hilkiali,  tlie  son  of  Meshnllam,  the  son  of 
Zadok,  the  son  of  Meraioth,  the  son  of  Aiiitiib, 
teas  the  ruler  of  the  house  of  God.  12.  And  their 
brethren  that  did  the  work  of  the  liouse  irere 
eight  hundred  twenty  and  two:  and  Adaiah  the  son 
of  Jeroham,  the  son  of  Pelaliah,  the  .son  of  Amzi, 
the  son  of  Zeciiariah,  the  son  of  Pashur,  the  son 
of  Malcliiah,  13.  And  his  brelhren,  chief  of  the 
fathers,  two  hundred  forty  and  two:  and  Amashai 
the  son  of  Azareel,  the  son  of  Ahasai,  the  son  of 
Meshillemoth,  the  son  of  Immer,  14.  And  their 
brethren,  mighty  men  of  valour,  an  hundred 
twenty  and  eight:  and  their  overseer  was  Zabdiel, 
the  son  of  one  of  the  great  men.  15.  Also  of  the 
Levites:  Shemaiah  the  son  of  Hashub,  the  son  of 
Azrikam,  tlie  son  of  Hashabiah,  the  son  of  Bunni; 
16.  And  Shabbethai  and  Jozabad,  of  the  chief 
of  the  Levites,  had  the  oversiiiht  of  the  outward 
business  of  the  house  of  God.  17.  And  Matlaniah 
the  son  of  Micha,  the  son  of  Zaiidi,  the  son  of 
Asaph,  icas  the  principal  to  begin  the  thanksgiving 
in  prayer:  and  Bakbukiah  the  second  among  his 
brethren,  and  Abda  the  son  of  Shainmua,  tlie  son 
of  Galal,  the  son  of  Jeduthun.  18.  All  (he  Levites 
in  the  holy  city  trere  two  hundred  fourscore  and 
four.  19.  Moreover  the  porters,  Akkiih,  I'almon, 
and  their  brethren  that  kept  the  gates,  ireje  an 
hundred  seventy  ami  two. 

Jerusalem  is  called  here  llie  holi/  city,  (c.l.)  because  tlieie  the 
temple  was,  and  that  was  the  place  God  had  chosen  to  put  his 
name  there;  upon  this  account,  one  would  think,  the  holy  seed 
shall  have  all  chosen  to  dwell  there,  and  have  striven  for  a  habita- 
lion  there  ;  but,  on  the  contrary,  it  seems,  they  declined  dwelling 
there;  either,  1.  Because  a  greater  strictness  of  conversation  was 
expected  from  the  inhabitants  of  Jerusalem  than  from  others, 
^hich  they  were  not  willing  to  come  up  to:  those  who  care  not 
for  being  holy  themselves,  are  shy  of  dwelling  in  a  lioly  city ;  they 
would  not  dwell  in  the  iVetu  Jerusalem  itself  for  that  reason,  but 


would  wish  to  have  a  conlimiiH{^  city  here  upon  earth.  Or, 
2.  Because  Jeru;;aleiii,  of  all  places,  was  most  hsted  bv  the  Uealhem 
Iheir  neighbours,  ami  against  it  their  malicious  designs  were 
levelled,  which  made  that  the  post  <i{  danger,  (as  the  post  of 
honour  usually  is,)  and  llierefoii-  tl:cy  uerc  not  willing  to  expose 
themselves  there.  Fear  of  persecution  an<l  reproach,  antl  nmning 
themselves  into  troul)le,  keeps  many  out  of  the  imiy  citv,  and  makes 
them  backward  to  apjiear  for  (iod  and  religion,  not  considering, 
that,  as  Jerusalem  is  with  a  special  malice  threatened  and  insulted 
by  its  enemies,  so  it  is  with  a  special  care  protected  by  its  God,  and 
made  a  quiet  habitation,  Ps.  4G.  4,5.  Or,  3.  Because  it  was  more 
for  their  worldly  advantage  to  dwell  in  the  countrv.  Jerusalem 
was  no  trading  city,  and  therefore  there  was  no  nionev  to  be  got 
there  by  niervhandises,  as  there  was  in  the  ccKintry  Isy  corn  and 
cattle.  Note,  All  seek  iheir  own,  not  the  things  that  are  Jesus 
Christ's,  Phil.  2. 21.  It  is  a  genera!  and  just  complaint,  that  most 
people  prefer  their  own  wealth,  credit,  pleasure,  ease,  ami  safely, 
before  the  glory  of  God  and  the  public  good. 

People  being  thus  backward  to  dwetl  at  Jerusatem,  now  that  it 
was  poor,  we  are  here  told, 

I.  By  what  means  it  was  replenished.  l.The  rulers  dwelt 
there,  r.l.  That  was  the  proper  place  for  Iheni  to  I'eside  in, 
because  there,  ivere  set  the  thrones  of  judgment,  (I's.122.5.)  and 
thilher,  in  all  difficult  matters,  the  pe(»ple  resorted  with  their  last 
appeals.  And  if  it  were  an  instance  of  eminent  affection  to  the 
house  of  God,  zeal  for  the  public  good,  and  of  faith,  and  holy 
courage,  and  self-deniai,  to  dwili  there  at  this  tinif,  the  rulei-s  would 
be  examples  of  these  to  their  inferiors.  Their  dwelling  there 
would  invite  and  enco<irage  others  to  dwell  there  too;  Maffuates, 
Mrif/netes — The  mighty  are  magnetic;.  When  great  men  choose 
the  holv  city  for  their  habitation,  it  brings  holiness  into  reputation, 
and  their  zeal  will  provoke  very  many.  2.  There  were  some  thai 
williuglv  offered  themselves  to  dwell  at  Jerusalem,  bravely  postpon- 
ing their  own  secular  interest  to  the  public  welfare,  ii.2.  It  is  upon 
record,  to  their  honour,  that  when  others  were  shy  of  venturing 
upon  difficulty,  loss,  and  danger,  they  sought  the  good  of  Jerusalem, 
because  of  the  house  of  the  Lord  their  God.  They  shall  prosper 
that  thus  love  Zion,  Ps.122.6, 9.  It  is  said.  The  people  blessed 
them.  They  praised  them,  they  prayed  for  them,  they  praised  God 
for  them.  Many  that  do  not  appear  forward  themselves  for  the 
public  good,  will  yet  give  a  good  word  to  those  that  do.  God  and 
man  will  bless  those  that  are  public  blessings,  which  should 
encourage  us  to  be  zealous  in  doing  good,  3.  They,  finding  that 
yet  there  ivasroom,  concluded,  upon  a  review  of  their  whole  body, 
to  bring  in  one  in  ten  to  dwell  in  Jerusalem;  who  they  should  be 
was  determined  by  lot,  the  dis|)osal  whereof,  all  knew,  was  of  the 
Lorfl.  This  would  prevent  strife,  and  would  be  a  great  satisfac- 
tion to  those  on  whom  the  lot  fell  to  dwell  at  Jerusalem,  that 
they  plainly  saw  God  appointing  the  bounds  of  tlieir  habitation. 
They  observed  the  proportion  of  one  in  ten,  as  we  may  suppose,  to 
bring  the  balance  between  llie  city  and  country  to  a  just  and  equal 
poise;  so  it  seems  to  refer  to  the  ancient  rule  of  giving  the  tenth  to 
God  ;  and  what  is  given  to  the  holv  city  he  reckons  given  to  himself. 

II.  By  what  penons  it  was  replenished.  A  general  account  :» 
here  given  of  the  inhabitants  of  Jerusalem,  because  the  governors 
of  Judah  looked  upon  them  as  their  strength  in  the  Lord  of  hosti 
their  God,  and  valued  them  accordingly,  Zech.  12.  5. 

1.  Many  of  the  children  of  Judah  and  Benjamin  dwelt  there; 
for,  originally,  part  of  the  citv  lav  in  the  lot  of  one  of  those  tribes, 
an<l  part  in  that  of  the  other;  but  the  greater  part  was  in  the  lot 
of  Benjamin,  and  therefore  here  we  fin<l  of  the  cliildren  of  Jmlah 
onlv  468  families  in  Jerusalem,  (v.  6.)  hut  of  Benjamin,  928,  v.  7,  8. 
Thus  small  were  its  beginnings,  but,  afterward,  hefore  our  Saviour's 
tiuie,  it  grew  much  more  populous.  Those  of  Judah  all  descended 
from  Perez,  or  Pharez,  that  son  of  Judah  of  whom,  as  concerning 
the  flesh,  Christ  came.  And  though  the  Beiijaiiiiles  were  more 
in  number,  yet  of  the  men  of  Judah  it  is  said,  iv.G.)  that  they 
were  valiant  men,  fit  for  service,  and  able  to  defend  the  city  in 
case  of  an  attack.  Judah  has  not  lost  ils  ancient  character  of  a 
lion's  whelp,  bold  and  daring.  Of  the  Benjamites  that  dwelt  iu 
Jerusalem,  we  are   here   told  who  was  overseer,   and   who   wtj 


NEUEMIAH,  XI,  Xll. 


Before  Christ  444. 

sccon.l,  V. 0.    For  it  is  as  necpssary  for  a  people  to  have  good  order  j 
kept  up  among  themselves,  as  to  U  tortificd  against  the  attacks  of 
their  enemies  from  abroad  ;  to  ha  je  good  magistrates,  as  to  have 
good  soldiers. 

2.  The  priests  and  Levites  did  many  of  them  settle  at  Jerusalem ; 
where  else  shftuld  men  that  were   holy  to  God  dwell,  but  in  the 

holy  citv  ?  f        1,   • 

(1.)  Most  of  the  priests,  we  may  suppose,  dwelt  there,  for  then- 
business  lay  where  the  tem])le  was.  Of  them  that  did  the  work 
of  the  house  in  their  courses,  here  were  822  of  one  family,  242  of 
another,  and  128  of  another,  v.  12. .  14.  It  was  well  that  those 
labourers  were  not  few.  It  is  said  of  some  of  them,  that  they  were 
mic/hty  men  of  valour;  (u.  14.)  it  was  necessary  that  they  should 
bej  for  the  priesthood  was  not  only  a  work  which  required  might, 
but  a  warfare,  which  required  valour,  especially  now.  Of  one  of 
these  priests  it  is  said,  that  he  was  the  son  of  one  of  t lie  great  men. 
\\  was  no  disparagement  to  the  greatest  man  they  had,  to  have  his 
son  in  the  priesthood  ;  he  might  magnify  his  office,  for  his  office 
did  not  in  the  least  diminish  him. 

(2.)  Some  of  the  Levites  also  came  and  dwelt  at  Jerusalem,  yet 
hut  few  in  comparison,  284  in  all,  (c.l8.)  with  172  porters,  p.  19. 
For,  much  of  their  work  was  to  teach  the  good  knowledge  of  God,  up 
and  down  the  country,  for  which  purpose  they  were  to  be  scattered 
h  Israel:  as  many  as  there  was  occasion  for  attended  at  Jerusalem, 
/he  rest  were  doing  good  elsewhere.  [  1.]  It  is  said  of  one  of  the 
Levites,  that  he  had  the  oversight  of  the  outward  business  of  the 
house  of  God,  vA6.  The  priests  were  chief  managers  of  the 
business  within  the  temple-gates;  but  this  Levite  was  intrusted 
with  the  secular  concerns  of  God's  house,  that  were  in  ordine  ail 
tpiritiialia — subservient  to  its  spiritual  concerns,  the  collecting  of 
the  contributions,  the  providing  of  materials  for  the  temple-service, 
and  the  like,  which  it  was  necessary  to  oversee,  else  the  inward 
business  would  have  been  starved,  and  have  stood  still.  Those 
who  take  care  of  the  to  'i^to — the  outward  concerns  of  the  church, 
the  serving  of  its  tables,  are  as  necessary  in  their  place  as  those 
who  take  care  of  its  ru  tirw — its  inward  concerns,  who  give  them- 
selves to  the  word  and  prayer.  [2.]  It  is  said  of  another,  that  he 
was  the  principal  to  begin  the  thanksgiving  in  prayer.  Probably, 
lie  had  a  good  ear  and  a  good  voice,  and  was  a  scientific  singer,  aii«l 
therefore  was  chosen  to  lead  the  psalm.  He  was  precentor  in  the 
lenipie.  Observe,  Thanksgiving  is  necessary  in  prayer;  they  should 
t:o  liigelher;  giving  thanks  for  former  mercies  is  a  becoming  way 
(if  begging  further  mercies.  And  care  should  be  taken,  in  public 
s(-rvice,  that  every  thing  be  done  in  the  best  manner,  decentlij  and 
in  good  order;  in  prayer,  that  one  speak,  and  the  rest  join;  in 
singing,  that  one  begin,  and  the  rest  follow. 

20.  And  the  residue  of  Israel,  of  the  priests,  a7id 
the  Levites,  were  in  all  the  cities  of  Judah,  every 
one    in    his   inheritance.     21.  But  the   Nethinims 
dwelt  ill  Ophel:   and  Ziha  and  Gispa  were  over  the 
NetliinitTis.     22.  The  overseer  also  of  the  Levites 
at  Jerusalem   was  Uzzi  the  son  of  Bani,   the  son 
of  Hashahiai),  the   son  of  Mattaniah,   the  son  of 
Micha.     Of  the  sons  of  Asaph,  the  singers  ?rere 
over  the  business  of  tlie  house  of  God.     23.  For  it 
was  the   king's   commandment   concerning  them, 
liiat  a  certain  portion  sliould   he  for  the  singers, 
line  for  every  day.     24.  And  Pethahiah  the  son  of 
Mesliezai)eel,  of   the  child  ten  of  Zerah   the  son  of 
.ludali,  7ias  at  the  king's  hand   in  all  matters  con- 
cerning the  people.     25.  And  for  the  villages  witli 
llieir  fields,  scmie  of  tiie  children  of  Judah  dwelt  at 
Ivirjatli-arha,   and    in    the  vilhiges  tlieroitf,  and    at 
Diixin,  and  in  the  villages  tliereol,  and  iit  Jckahzeel, 
'diid  iu  Utc  villajjeij  thereof,    20.  And  at  Jcsluia,  and 


The  Distribution  of  the  People. 


at 


at  Mo!t.<lah,  and  at  Beth-phelet,  27.  And 
Hazar-shnal,  and  at  Beer-sheba,  and  m  the  villages 
thereof,  28.  And  at  Ziklag,  and  at  Mekonah,  and 
m  the  villages  thereof,  2,9.  And  at  En-ritntnon, 
and  at  Zareah,  and  at  Jarmuth,  30.  Zanoah, 
Adullam,  and  m  their  villages,  at  Lachish,  and  liie 
fields  thereof,  at  Azekah,  and  in  the  villages  thereof. 
And  they  dwelt  from  Beer-sheba  unto  the  valley  oi 
Hinnom.  31.  The  children  also  of  Benjamin  fiom 
Geba  (hvell  at  Michtnash,  and  Aija,  and  Beth-el, 
and  in  their  villages,  S^.  And  at  Anathoth,  iSob, 
Ananiah,  33.  Hazor,  Ramah,  Gittaim,  34.  Hadid, 
Zeboim,  Neballat,  35.  Lod,  and  Oiio,  the  valley 
of  craftsmen.  36.  And  of  the  Levites  ivere  divisions 
in  Judah,  and  in  Benjamin. 

Having  given  an  account  of  the  principal  persons  that  dwelt  in 
Jerusalem,  (a  larger  account  of  whom  we  had  before,  1  Cliroii. 
9. 2,&c.)  Nehemiah,  in  these  verses,  gives  us  some  account  ol  the 
other  cities,  in  which  dwelt  the  residue  of  Israel,  r.  20.  It  was 
requisite  that  Jerulasem  should  be  replenished,  yet  not  so  as  to 
drain  thecountry;  the  king  himself  is  served  of  the  field,  wliitli 
will  do  little  service,  if  there  be  not  hands  to  manage  it:  let  there 
therefore  be  no  strife,  no  envy,  no  contempt,  no  ill  will,  belween 
the  inhabitants  of  the  cities  and  those  of  the  villages;  l)olh  are 
needful,  both  useful,  and  neither  can  be  spared. 

1 .  The  Nethinims,  the  posterity  of  the  Gibeonites,  dwelt  in  Ophel, 
which  was  upon  the  wall  of  Jerusalem,  (cA.  3.26.)  because  they 
were  to  do  the  servile  work  of  the  temple,  which  therefore  they 
must  be  posted  near  to,  that  they  might  be  ready  to  attend,  t'.21. 

2.  Though  the  Levites  were  dispersed  through  the  cities  of  Judah, 
yet  they  had  an  overseer  who  resided  in  Jerusalem,  superior  of 
their  order,  and  their  provincial,  to  whom  they  applied  them?ielves 
for  direction,  who  took  care  of  their  affairs,  and  took  cognizance 
of  their  conduct,  whether  they  did  their  duty,  v.2'2. 

3.  Some  of  the  singers  were  appointed  to  look  after  the  neces- 
sary repairs  of  the  leuiple,  being  ingenious  men,  and  having  leisure 
betv\ixt  their  hours  of  service;  they  were  over  the  business  of  the 
house  nf  God,  i>.  22.  And,  it  seems,  the  king  of  Persia  had  such 
a  kindness  for  their  office,  that  he  allotted  a  particular  maintenance 
fur  Iheui,  beside  what  belonged  to  them  as  Levites,  v.  23. 

4.  Here  is  one  that  was  the  king's  commissioner  at  Jerusalem: 
be  was  of  the  posterity  of  Zerah,  v. 24.  For  of  that  family  of 
Jiiilah  there  were  some  now  settled  in  Jerusalem,  and  not  all  of 
I'harez,  as  appears  by  that  other  catalogue,  lChron.9.0.  He  is 
said  to  be  at  the  king's  hand,  or,  on  the  king's  part,  in  all  matters 
ronceruing  the  people,  to  determine  controversies  that  arose  Ijelween 
the  king's  officers  and  his  subjects;  to  see  that  what  was  due  to  the 
king  from  the  peo))le  was  duly  paid  in,  and  that  what  was  alloweil 
by  the  king  for  the  temple-service  was  duly  paid  out:  it  was 
happy  for  the  Jews,  that  one  of  themselves  was  in  this  post. 

5.  Here  is  an  account  of  the  villages,  or  country-towns,  which 
were  inhabited  by  the  residue  of  Israel.  The  towns  in  which  the 
children  of  Judah  dwelt,  w.  25. .  30.  Those  that  were  inhabited 
bv  the  children  of  Benjamin,  i'. 31..35.  And  divisions  for  the 
Levites  among  both,  i'.  36.  We  will  now  suppose  them  safe  and 
easv,  though  few  and  poor.  Indeed,  by  the  blessing  of  God,  Ihey 
were  likely  to  increase  in  wealth  and  power;  and  they  would  have 
been  more  likely,  if  there  had  not  been  that  general  |)rofauenes3 
among  them,  and  lukewarmness  in  religion,  which  the  prophet 
iMalaciii  charges  them  with,  (in  (iod's  name,)  who,  it  is  supposed, 
pr<)))liesied  about  this  time,  and  in  whom  prophecy  ceased  for  some 
ages,  till  it  re-  ived  in  the  Great  Prophet  and  his  forerunner. 

CHAP.  XIL 

In  this  chapter,  are  preserved  ntmn  record,  I.  The  riuines  n/  the  chirj  of  'Its 
nriesh  mid  the  Levitet  that  came  up  with  Zenibb<diil,  r.  I .  .il.  //.  Tlie  suc- 
cession oj'  the  high  ])riests,  v.\i),\l.     Ill   ThinaiiKs  i:j' Ihe  luj  I  ^eiuruliot 


Before  Christ  444. 

of  the  tiller  chitf  prUsls,  v.}2.  .21.  IV.Tnr  vminfnt  Levitts  ihttt  uere' in 
Nehemiah't  lime,  r. 22..2G.  V.  The  siiUmiiity  uf  Ji uicating  the  icall  0/ 
Jerusalem,  r.'"'..43.  VI.  The  seltling  of  the  ojjiccs  0/  the  priests  and  Leviles 
in  the  tenple,  v. 44.. 47, 

1.1VT0VV  these  are  the  priests  and  the  Levites 
1^  that  went  up  with  Zerubbabel  the  son  of 
Shealtiel,  and  Jeshua:  Seraiah,  Jeremiaii,  Ezra, 
2.  Amariah,  Malluch,  Hattush,  3.  Shechaniah, 
Relium,  Meremoth,  4.  Iddo,  Ginnetho,  Abijali, 
5.  Miamin,  Maadiah,  Bilgah,  6.  Shemaiah,  and 
Joiarib,  Jedaiah,  7.  Sallu,  Amok,  Hilkiah,  Je- 
daiah.  These  tcere  the  chief  of  tiie  priests  and  of 
their  brethren  in  the  days  of  Jesiina.  8.  Moreover 
llie  Levites:  Jeshua,  Binniii,  Kadmiel,  Sherebiali, 
Jiuiah,«Hrf  Mattaniah,  tv/iich  teas  over  the  thanks- 
^ivin^•,  he  and  his  brethren.  9.  Also  Bakbiikiah 
and  Unni,  their  brethren,  ivere  over  against  tliem 
ill  the  watches.  10.  And  Jeshua  begat  Joiakim, 
Joiakim  also  begat  Eliashib,  and  Eliashib  begat 
Joiada,  11.  And  Joiada  begat  Jonathan,  and 
.Jonathan  begat  Jaddua.  12.  And  in  the  days 
of  Joiakim  were  priests,  the  chief  of  the  fathers  : 
of   Seraiah,    Meraiah ;    of   Jeremiah,    Hannaniah : 

13.  Of  Ezra,  Meshullam  ;  of  Amariah,  Jehohanan; 

14.  Of  Melicu,  Jonathan;  of  Shebaniah,  Joseph; 

15.  Of  Harim,  Adna;  of  Meraioth,  Helkai;  16.  Of 
Iddo,  Zechariah;  of  Ginnethon,  Meshullam;  17. Of 
.Al)ijah,  Zichri;  of  Miniamin;  of  Moadiah,  Piltai; 
IB.  Of  Bilgah,  Shammua;  of  Shemaiah,  Jehona- 
tlian;  19.  And  of  Joiarib,  Mattenai;  of  Jedaiah, 
Uzzi;      20.  Of    Sallai,    Kallai;    of    Amok,    Eber; 

21.  Of  Hilkiah,  Hashabiah;  of  Jedaiah,  Nethaneel. 

22.  The  Levites  in  the  days  of  Eliasliib,  Joiada, 
and  Johanan,  and  Jaddua,  icere  recorded  chief 
of  the  fathers;  also  the  priests,  to  the  reign  of 
Darius  the  Persian.  23.  The  sons  of  Levi,  the 
chief  of  the  fathers,  tvere  written  in  the  book  of 
the  chronicles,  even  until  the  days  of  Johanan 
the  son  of  Eliashib.  24.  And  tlie  chief  of  tiie 
Levites:  Hashabiah,  Sherebiali,  and  Jeshua  the 
son  of  Kadmiel,  with  their  brethren  over  against 
Ihem,  to  praise  and  to  give  thanks,  according  to 
the  commandment  of  David  the  man  of  God,  ward 
over  against  ward.  25.  Mattaniah,  and  Bakbu- 
kiah,  Obadiah,  Meshullam,  Talmon,  Akkub,  irere 
porters  keeping  the  ward  at  the  thresholds  of  the 
pites.  25.  These  were  in  the  days  of  Joiakim,  the 
^on  of  Jeshua,  the  son  of  Jozadak,  and  in  the  days 
i)f  Neiiemiah  the  governor,  and  of  Ezra  the  priest, 
Ihe  scribe. 


We  Iiave  here  llie  names,  and  little  more  than  (lie  names,  of  a 
preat  many  priests  and  Levites,  ihal  were  eminent  in  their  day, 
»mong  Ihe  returned  Jews.  Why  this  register  should  be  here 
inserted  by  Nehpmiah,  does  not  appear;  perhaps  to  keep  in 
remembrance  those  good  men,  that  ))osterity  might  know  to 
U'liom  they  were  beholden,  under  God,  for  the  happy  revival  and 
IP-establishment  of  their  religion  among  them.  Thus  must  we 
contribute  toward  the  performance  of  that  promise,  (Ps.112.fi.) 
\iial  the  righteous  <thall  be  in  everlasting  remembrance.     Let  the 

vou  ij.  48 


NEHE.Ni  ;.iii,  XIL       The'rnests  antl  Levites  lliat  r<2tiirned. 

memory  of  the  just  be  blessed,  be  perpetuated.  It  is  a  d.-bl  we  still 
owe  to  faithful  ministers,  to  remember  eiir  guiiies,  who  liave  spoken 
to  us  the  word  of  God,  Heb.  i;j.7.  Periiaps  it  is  intemled  to  stir 
up  their  posterity,  who  succeeded  them  in  the  priests'  office,  and 
inherited  their  dignities  and  prcfermcnls,  to  imitate  their  courage 
and  fidelity.  It  is  good  to  know  wliut  our  godly  ancestors  and 
predecessors  were,  that  we  may  learn  thereby  what  we  should  be. 
We  have  here, 

1.  The  names  of  the  priests  and  Levites  that  came  up  with  th4 
first  out  of  Babylon,  when  Jeshua  was  high  priest.  Jeremiah  and 
Ezra,  though  both  of  them  were  priests,  are  mentioned  with  the 
first,  {v.  1.)  but,  it  is  supposed,  not  Jeremiah  the  prophd,  or  Ezra 
Ihe  scribe;  liie  f;ime  of  the  one  was  diffused  long  before,  and  the 
other,  some  time  after.  Of  one  of  the  Levites  it  is  said,  (c.S.) 
that  he  was  over  the  thanksgiving ,  that  is,  he  was  intrusted  to  seu 
tliat  the  psalms,  the  thanksgiving  psalms,  were  ccmstaully  sinio-  In 
the  temple  in  due  time  and  manner.  The  Levites  kept  I  heir  turns 
in  their  watches,  relieving  one  another  as  becomes  brelliren,  fellow- 
labourers,  and  fellow-soldiers. 

2.  The  succession  of  high  priests  during  the  Persian  monarchv, 
from  Jeshua  (or  Jesus)  who  was  high  priest  at  the  time  of  the 
restoration,  to  Jaddua  (or  Jaddus)  who  was  high  priest  when 
Alexander  the  Great,  after  the  conquest  of  Tyre,  came  to  Jerusali-jii, 
and  paid  great  respect  to  this  Jaddus,  who  met  him  in  his  ponlific:il 
habit,  and  shewed  him  the  prophecy  of  Daniel,  which  foretold  his 
contjuests. 

3.  The  next  generation  of  priests,  who  were  chief  men,  and 
active  in  Ihe  days  of  Joiakim,  sons  of  the  first  set.  Note,  We 
have  reason  to  acknowledge  God's  favour  to  his  church,  and  care 
of  it,  in  that,  as  one  generation  of  ministers  passes  away,  another 
comes.  All  these  who  are  mentioned,  (r.  l,&c.)  as  eminent  in 
their  generation,  are  again  mentioned,  though  with  some  variation 
in  several  of  the  names,  (u.  12,  &c.)  except  two,  as  having  sous 
that  were  likewise  eminent  in  their  generation;  a  rare  instance 
that  twenty  good  fathers  should  leave  behind  them  twenty  good 
sons,  (for  so  many  here  are,)  that  filled  up  their  places. 

4  The  next  generation  of  Levites,  or  rather,  a  later  generation  ; 
for  those  priests  flourished  in  the  days  of  Joiakim  the  high  priest, 
these  Levites  in  the  days  of  Eliashib,  r.22.  Perhaps  tlicn  Ihe 
forementioned  families  of  the  priests  began  to  degenerate,  and  Ihe 
third  generation  of  them  came  short  of  the  two  first;  but  the  work 
of  God  shall  never  fail  for  want  of  instruments.  Then  a  generation 
of  Levites  was  raised  iip,  that  were  recorded  chief  of  the  fathers, 
(u. 22.)  and  were  eminently  serviceable  to  the  interests  of  Ihe 
church,  and  their  service  not  Ihe  less  acceptable  either  to  God 
or  to  his  people,  for  their  being  Levites  only  of  the  lower  rank 
of  ministers.  Eliashib  the  high  priest  being  allied  to  Tobiah, 
(cA.  13.4.)  the  other  jiriests  grew  remiss;  but  llien  the  Levites 
appeared  the  more  zealous,  as  appears  bv  this,  that  those  who 
were  now  employed  in  expounding,  (c/i.8.7)  and  in  praying, 
(cA.9.4,5.)  were  all  Levites,  not  priests,  regard  being  had  to  their 
personal  qualifications  more  than  to  their  order.  These  Levites 
were  some  of  them  singers,  (i).24.)  to  praise  and  give  thanks, 
others  of  them  porters,  (u.25.)  keeping  the  ward  at  ihe  thresholds 
of  the  gate ;  and  both  according  to  the  command  of  David. 

27.  And  at  the  dedication  of  the  wall  of  Jerusa- 
leiu  they  sought  the  Levites  out  of  all  their  places, 
to  bring  them  to  Jerusalem,  to  keep  the  dedication 
with  gladness,  both  with  thanksgivings,  and  with 
singing,  tcith  cymbals,  psalteries,  and  with  harps. 

28.  And  the  sons  of  the  singers  gathered  themselves 
together,  both  out  of  the  plain  country  round  about 
Jerusalem,  and  from   tiie  villages   of  Netopliathi; 

29.  Also  from  tlie  house  of  Gilgal,  and  out  of  the 
fields  of  Geba  and  Azmavelh  :  for  the  singers  had 
biiilded    them    villages    round    about   Jerusalem. 

30.  And  the  priests  and  the  Levites  purified  them- 


Before  Christ  444. 


NEHEMIAH,  Xll 


7  lie  Dftlication  of  llie  Wall. 


selves,  and  purified  the  people,  and  the  gates,  and  the 
wall.  31.  Then  L  brought  up  the  princes  of  Judah 
upon  the  wall,  and  appointed  two  great  compunies  of 
them  that  gave  thanks,  wliereoj'  one  went  on  the  right 
hand  upon  the  wall  toward  the  dung-gate:  .'3^2.  And 
after  thcin  went  Hoshaiah,  and  half  of  the  princes  of 
Judah,  33.  And  Azariah,  Ezra,  and  Meshullam,  34. 
Judah,  and  Benjamin,  and  Shemaiah,  and  Jeremiah, 
35.  And  certain  of  the  priests'  sons  with  trumpets  ; 
tmiiie/y,  Zechariah  the  son  of  Jonathan,  the  son  of 
Shemaiah,  the  son  of  Mattaniah,  the  son  of  Michai- 
ah,  the  son  of  Zaccur,  the  son  of  Asaph  :  36.  And  his 
brethren,  Shemaiah,  and  Azarael,  Milalai,  Gilalai, 
Maai,  Nethaneel,  and  Judah,  Hanani,  with  the 
musical  instruments  of  David  the  man  of  God,  and 
Ezra  the  scribe  before  them.  37-  And  at  the  foun- 
tain-gate, which  was  over-against  them,  they  went 
up  by  the  stairs  of  the  city  of  David,  at  the  going 
up  of  the  wall,  above  the  house  of  David,  even  unto 
the  water-gate  east-ward.  38.  And  the  other 
compani/  of  them  that  gave  thanks,  went  over 
against  them,  and  I  after  them,  and  the  half  of  the 
people  upon  the  wall  from  beyond  the  tower  of 
the  furnaces  even  unto  the  broad  wall.  39.  And 
from  above  the  gate  of  Ephraim,  and  above  the  old 
gate,  and  above  the  fish-gate,  and  the  tower  of  Ha- 
naneel,  and  the  tower  of  Meah,  even  unto  the 
sheep-gate:  and  they  stood  still  in  the  prison-gate. 
40.  So  stood  the  two  compunies  of  tliem  that  gave 
thanks  in  the  house  of  God,  and  I,  and  the  half  ot 
the  rulers  with  me:  41.  And  the  priests;  Elia- 
kim,  Maaseiah,  Miniamin,  Micaiali,  Elioenai, 
Zechariah,  and  Hananiah,  with  trumpets:  42. 
And  Maaseiah,  and  Shemaiah,  and  Eleazar,  and 
Uzzi,  and  Jehohanan,  and  Malchijah,  and  Elam, 
and  Ezer.  And  the  singers  sang  loud,  with  Jez- 
rahiah  their  overseer.  43.  Also  that  day  they  of- 
fered great  sacrifices,  and  rejoiced  ;  for  God  had 
made  them  rejoice  with  great  joy  :  the  wives  also 
and  the  children  rejoiced  ;  so  that  the  joy  of  Jerusa- 
lem was  heard  even  afar  off. 

We  have  read  of  the  building  of  the  wall  of  Jerusalem  with  a 
preat  deal  of  fear  and  tremblins; ;  we  have  here  an  account  of  the 
dedicating  (if  it  with  a  great  deal  of  joy  and  triumph.  They  that 
iow  in  tears  shall  thus  reap. 

1.  We  must  inquire  what  was  the  meaning  of  this  dedication 
of  the  wall  ;  we  will  suppose  it  to  include  the  dedication  of  the 
cily  too,  ( cniil  ineiis  pro  contento — the  thing  containing  for  the  thing 
contained,)  and  therefore  it  was  not  d()ne  till  the  city  was  pretty 
well  replenished,  c/i.  11.  1.  It  was  a  solemn  thanksgiving  to 
God  for  his  great  mercy  to  them,  in  the  perfecting  of  this  under- 
taking, which  they  were  the  more  sensihie  of,  because  of  the 
difficulty  and  opposition  they  had  met  with  in  it.  2.  They  here- 
by devoted  the  city  in  a  peculiar  manner  to  God  and  to  his  honour, 
and  took  possession  of  it  for  him,  and  in  his  name.  All  our 
cities,  all  our  houses,  must  have  holiness  to  the  Lord  written 
upon  them,  hut  the  city  was  (so  as  never  any  other  was)  a  holy 
city,  the  city  of  the  great  King  ;  (I's.  48.  •->.  and  Matth.5.  35.)  it 
had  been  so  ever  since  God  chose  it  to  put  his  name  there,  and, 
as  such,  it  being  n;iw  refitted,  it  was  afresh  dedicated  to  God  bv 


the  builders  and  inhabitants,  in  token  of  their  acknowledgment 
that  they  were  his  tenants,  and  their  desire  that  it  might  still  be 
his,  and  that  the  property  of  it  might  never  be  altered.  What- 
ever is  done  for  their  safety,  ease,  and  comfort,  must  be  designed 
for  God's  honour  and  glory.  3.  They  hereby  put  the  city  and  its 
walls  under  the  divine  protection,  owning  that  unless  the  Lord 
kept  the  city,  the  walls  were  built  in  vain.  When  this  city  was 
in  possession  of  the  Jebusites,  they  committed  the  guardianship 
of  it  to  their  gods,  though  they  were  blind  and  lame  ones,  2  Sam. 
5.  4.  With  much  more  reason  do  (he  people  of  God  commit  it 
to  his  keeping,  who  is  All-wise  and  Almighty.  The  superstitious 
founders  of  cities  had  an  eve  to  the  lucky  position  of  the  heavens  ; 
(see  Mr.  Gregory's  Works,  p.  29,  Ac.)  but  these  pious  founders 
had  an  eye  to  God  only,  to  his  providence,  not  to  fortune. 

II.  We  must  observe  with  what  solemnity  it  was  performed, 
under  the  direction  of  Nehemiah. 

1.  The  Levites  from  all  parts  of  the  country  were  summoned 
to  attend.  The  city  must  be  dedicated  to  God,  and  therefore  his 
ministers  must  be  employed  in  the  doing  of  it,  and  the  surrender 
must  pass  through  their  hands.  When  those  solemn  feasts  were 
over,  (eh.  0.  and  9.)  they  were  gone  home  to  their  respective 
posts,  to  mind  their  cures  in  the  country,  but  now  their  presence 
and  assistance  were  again  called  for. 

2.  Pursuant  to  this  summons,  there  was  a  general  rendezvous 
of  all  the  Levites,  v.  28,  29.  Observe  in  what  method  they  pro- 
ceed. 

(1.)  They  puri^ed  themselves,  v.  30.  We  are  concerned  to 
cleanse  our  hands,  and  purify  our  hearts,  when  any  work  of  God 
is  to  pass  through  them.  They  puritied  themselves,  and  then  the 
people:  they  that  would  be  instrumental  to  sanctify  others,  must 
sanctify  themselves,  and  set  themselves  apart  for  God,  with  purity 
of  mind  and  sincerity  of  intention.  Then  they  purified  the  gates 
and  the  wall.  Then  may  we  ex))ect  comfort,  when  we  are  pre- 
pared to  receive  it.  To  the  pure  all  things  are  pure ;  (Tit.  1. 15.) 
and  to  them  who  are  sanctified,  house  and  tables,  and  all  their 
creature-comforts  and  enjoyments,  are  sanctified,  1  Tim.  4.  4,  5. 
This  purification  was  performed,  it  is  probable,  by  sprinkling  the 
water  of  purifying,  or  of  separation,  (as  it  is  called.  Numb.  19. 
9.)  on  themselves,  and  the  ^jeo/j/e,  the  walls  and  the  gates  ;  a  type 
of  the  blood  of  Christ,  with  which  our  consciences  being /)M;(/erf 
from  dead  works,  we  became  fit  to  serve  the  liviny  God,  (Heb.  9. 
14.)  and  to  be  his  care. 

(2.)  The  princes,  priests,  and  Levites,  walked  round  upon  the 
wall  in  t«o  companies,  with  musical  instruments,  to  signifv  the 
dedication  of  it  all  to  God,  the  whole  circuit  of  it,  t-..  36.  So 
that,  it  is  likely,  they  sung  psalms  as  ihey  went  along,  to  the 
praise  and  glory  of  God.  This  procession  is  here  largely  de- 
scribed. They  had  a  rendezvous  at  one  certain  place,  where  they 
divided  themselves  into  two  companies.  Half  of  the  princes, 
with  several  priests  and  Levites,  went  on  the  right  hand,  Ezra 
leading  their  van,  v.  37.  The  other  half  of  the  princes  and 
priests,  who  gave  thanks  likewise,  went  to  the  left  hand,  Nehe- 
miah bringing  up  the  rear,  v.  38.  At  length  both  companies 
met  in  the  temple,  where  they  joined  their  thanksgivings,  v.  40. 
The  crowd  of  people,  it  is  likely,  walked  on  the  grouiul,  some 
within  the  wall,  and  others  without  ;  one  end  of  this  ceremony 
being  to  affect  them  with  the  mercy  thev  were  giving  thanks  for, 
and  to  perpetuate  the  remembrance  of  it  among  them — proces- 
sions, for  such  purposes,  have  their  use. 

(3.)  The  people  greatly  rejoiced,  v.  43.  While  the  princes, 
priests,  and  Levites,  testify  their  joy  and  thankfulness  by  great  sa- 
crijices,  sound  of  trumpet, musical  instrunieni,  and  songs  of  praise, 
the  common  people  testified  theirs  by  loud  shouts,  which  were 
heard  afar  oft",  farther  than  the  more  harmonious  sound  of  their 
songs  and  music  ;  and  these  shouts,  coming  from  a  sincere  and 
hearty  joy,  are  here  taken  notice  of;  for  God  overlooks  not,  but 
graciously  accepts,  the  honest,  zealous  services  of  mean  people, 
though  there  is  in  them  little  of  art,  and  they  are  far  from  being 
fine.  It  IS  observed,  then  the  women  and  children  rejoiced  ;  and 
their  hosannas  were  not  des|)ised,  but  recorded  to  their  praise. 


Before  Christ  444. 


NEHEMIAH,  XII,  XIII.     TI.p  Peoplt-'s  Attention  to  their  Duty. 


MI  lliat  sliare  in  public  mercies  ouglit  to  join  in  public  ihanlcs- 
fivings.  The  reason  given,  is,  that  God  laid  made  them  rejoice 
ivit/t  great  joy;  he  had  given  them  bolli  matter  for  jov,  and 
hearts  to  rejoice;  his  providence  had  made  them  safe  and  easy, 
ind  tlien  his  grace  made  lliera  cheerful  and  tliankfui.  Tiie  l.affled 
opposition  of  their  enemies,  no  doubt,  added  to  their  joy,  and 
mixed  triumph  with  it.  Great  mercies  call  for  the  most  solemn 
returns  of  praise,  in  tite  courts  oj  the  Lord's  house,  in  the  midst  of 
thee,  O  Jerusalem. 

44.  And  at  that  time  were  some  appointed  over 
the  chambers  for  the  treasures,  for  the  offerings, 
for  the  first-fruits,  and  for  the  tithes,  to  gatiier 
into  them  out  of  the  fields  of  tlie  cities  the  portions 
of  the  law  for  the  priests  and  Levites:  for  Jiidah 
rejoiced  for  the  priests  and  for  the  Levites  that 
waited.  45.  And  both  the  singers  and  the  porters 
kept  tiie  ward  of  their  God,  and  the  ward  of  the 
purification,  according  to  the  commandment  of 
David,  and  of  Solomon  his  son.  40.  For  in  the 
days  of  David  and  Asaph  of  old  there  tvere  ciiief 
of  the  singers,  and  songs  of  praise  and  thanks- 
giving unto  God.  47.  And  all  Israel  in  the  days 
of  Zerubbabel,  and  in  the  days  of  Nehemiah,  gave 
the  portions  of  the  singers  and  the  porters,  every 
day  his  portion:  and  they  sanctified  holt/  things 
unto  the  Levites;  and  the  Levites  sanctified  them 
unto  the  children  of  Aaron, 

We  have  here  an  account  of  the  remaining  gooii  effects  of  the 
universal  joy  that  was  at  the  dedication  of  the  wall.  When  the 
solemnities  of  a  thanksgiving-day  leave  such  impressions  on 
ministers  and  people,  as  that  both  are  more  careful  and  cheerful 
in  doing  their  duty  afterward,  then  they  are  indeed  acceptable  to 
God,  and  turn  to  a  good  account.     So  it  was  here. 

1.  The  ministers  were  more  careful  than  they  had  been  of  their 
work ;  the  respect  the  people  paid  them  upon  tliis  occasion  encou- 
raged lliem  to  diligence  and  watchfulness,  u.  4.5.  The  singers  kept 
the  ward  nf  their  God,  attending,  in  due  time,  to  the  duty  of  their 
office;  the  porters,  too,  they  kept  the  ward  of  their  puriflCdticJ) , 
that  is,  they  took  care  to  pipserve  the  purity  of  the  temple,  by 
denying  admission  to  those  that  were  ceremonially  unclean.  When 
the  joy  of  the  Lord  thus  engages  us  to  our  duty,  and  enlaraes  us 
in  it,  it  is  then  an  earnest  of  that  joy  which,  in  concurrence  with 
tile  perfection  of  holiness,  will  be  our  everlusling  bliss. 

2.  The  people  were  more  careful  than  they  had  been  of  the 
maintenance  of  their  ministers.  The  peoj)le,  at  the  dedication  of 
the  wall,  among  other  things  which  they  made  matter  of  their  joy, 
rejoiced  ybr /Ac  priests,  and  for  the  Levites  that  waited,  i;.44. 
They  had  a  great  deal  of  comfort  in  their  ministers,  and  were 
glad  of  them;  when  they  observed  how  diligently  they  wailed, 
and  «liat  pains  they  took  in  their  work,  they  rejoiced  in  them. 
Note,  The  surest  wav  for  ministers  to  recommend  themselves  to 
their  people,  and  gain  an  interest  in  their  affections,  is,  to  wait 
on  their  ministry,  (Kom.12.7.)  to  be  hiindjle  and  industrious, 
and  to  mind  their  business;  when  these  did  so,  the  people  thought 
nothing  too  much  to  do  for  them,  to  encourage  them.  The  law 
had  provided  them  t/ieir  portions;  (i;.44.)  but,  what  tlie  better 
were  they  for  that  provision,  if  what  the  law  appointed  ttieni, 
either  was  not  duly  collected,  or  not  justly  paid  them? 

Now,  (1.)  Care  is  here  taken  for  the  collecting  of  their  dues; 
they  were  modest,  and  would  rather  lose  their  right  than  call  for 
it  themselves;  the  people  were  many  of  them  careless,  and  weuld 
not  bring  it,  unless  they  were  called  upon  ;  and  therefore  some 
were  appointed,  whose  office  it  should  be  to  gather  into  the  trea- 
suries, out  of  the  fields  of  the  cities,  the  portions  of  the  law  for 
<Ae  pyitsts  and  Levites,  (n.  44.)  that  tlieir  portion  might  not  be 


!  lost  for  want  of  being  demanded.  This  is  a  piece  of  good  servir-p. 
both  to  ministers  and  people,  that  the  one  may  not  come  sliorl  ol 
their  maintenance,  nor  the  otiier  of  tlirir  duly. 

(2.)  Care  is  taken,  that,  being  gathered  in,  it  might  be  duly 
paid  out,  V.41.  They  gave  the  singers  and  porters  their  daily 
portion,  over  and  above  what  was  due  to  them  as  Levites ;  for  we 
may  suppose,  that,  when  David  and  Solomon  appointed  them  their 
work,  (t).45,4C.)  above  what  was  required  from  tlitni  as  Levites, 
they  settled  a  fund  for  their  further  encouragement.  Let  those 
that  labour  more  abundantly  in  the  word  and  ildctriue  be  counted 
worthy  of  this  doulde  honour.  As  for  tlie  other  I^evites,  the 
tithes,  here  called  the  holy  things,  were  duly  set  apart  for  them, 
out  of  which  they  paid  the  priests  their  tithe,  according  to  the  law. 
Both  are  said  to  be  sanctified;  when  what  is  contributed,  either 
voluntarily  or  by  law,  for  the  support  of  religion,  and  the  main- 
tenance of  the  ministry,  is  given  with  an  eye  to  God,  and  his 
honour,  it  is  sanctified,  and  shall  be  accepted  of  him  accordiiigjv, 
and  it  will  cartse  the  blessing  to  rest  on  the  house,  and  all  thai  is 
in  it,  Ezek.44.30. 


CHAP.  XIII. 

Nehrtniiili,  huiiiig  fttiished  what  he  undertook,  for  the  fencing  and  filling  of  the 
holy  CHI/,  returned  to  the  king  his  master,  who  could  not  long  be  uilhuut  him, 
as  apiuiirs,  r.  6.  But,  <ifter  some  time,  he  obtained  have  to  come  back  again 
to  Jerusalem,  to  redress  grievances,  and  to  purge  out  some  con-upliims  ir/iu/i 
had  crept  in  in  his  absence  ;  and  very  active  he  was  in  reforming  several  abuses, 
which  here  ue  have  an  account  of.  I,  He  turned  out  from  Israel  the  mixed 
multitude,  the  Moubites  and  Ammonites  especially,  v.  1 .  .3.  Jt'i(/i  a  particular 
indignation,  he  exjielled  Tnbiah  out  of  the  lodgings  he  had  got  in  the  court  o} 
the  temple,  r.4..D.  II.  He  secured  the  maintenance  of  the  priests  and 
Levites  to  them  more  firmly  than  it  had  been,  v.  10.  .1-1.  ///.  He  restrained 
the  profanation  of  the  sabbath  day,  and  provided  for  the  due  sanclificalion  oJ 
it,  r.  I5..22.  IV.  He  checked  the  growing  mischief  of  marrying  strange 
wives,  1-.23..31. 

1.  /~\N  tiiat  day  they  read  in  tiie  book  of  Moses 
\^  in  tiie  audience  of  the  people;  and  therein 
was  found  written,  that  the  Ammonite  and  the 
Moabite  should  not  come  into  the  congregation 
of  God  for  ever;  2.  Because  tiiey  met  not  the 
children  of  Israel  with  bread  and  with  water,  but 
hired  Balaam  agaitist  tliem,  tiiat  he  should  curse 
them  :  howlieit  our  God  turned  tJie  curse  into  a 
blessing.  3.  Now  it  came  to  pa.ss,  when  tiiey  had 
heard  the  law,  that  they  separated  from  Israel  all 
the  mixed  multitude.  4.  And  before  this,  Eiiashib 
the  priest,  having  the  oversight  of  the  chamber  of 
the  iiouse   of  our  God,  was  allied   unto  Tobiah  : 

5.  And  he  had  prepared  for  him  a  great  chamber, 
where  aforetime  they  laid  the  meat-offeritigs,  the 
frankincense,  and  the  vessels,  and  the  tithes  of  the 
corn,  tiie  new  wine,  and  the  oil,  whicii  was  com- 
manded to  he  given  to  the  Levites,  and  tlie  singers, 
and  the  porters,  and  the  offerings  of  the  priests. 

6.  But  in  all  this  time  was  not  1  at  Jerusalem:  for 
in  the  two  and  thirtieth  year  of  Artaxerxes  king 
of  Babylon  came  I  unto  the  king,  and  after  certain 
days  obtained  I  leave  of  the  king:  7.  And  I  came 
to  Jerusalem,  and  understood  of  tlie  evil  that 
Eiiashib  did  for  Tobiah,  in  preparing  him  a 
chamber  in  the  courts  of  the  house  of  God. 
8.  And  it  grieved  me  sore:  therefore  I  cast  forth 
all  the  household  stuff  of  Tobiah  out  of  the 
chamber.  9.  Then  I  commanded,  and  they 
cleansed   the  chambers :    and    thither  brought   I 


Before  Cluist  444. 

aiiiiiii   the   vessels  of  tlie   house  of  God,  with  the  ]j 
nToal-offering-  and  the  frankincense.  I 

It  was  the  Iionour  of  Israel,  and   llie  greatest  preservation  of  I 
their  holiness,  lliat  liiey  were  a  peculiar  people,  and   v.ere  so  to 
keep  theniselves,  and  not  to  mingle  with  the  nations,  nor  suffer 
anv  of  llieni  to  incorporate  with  them. 

Now,  here  we  have, 

I.  The  law  to  this  p-i- port,  ^^!li.■!l  happened  to  be  read  on  that 
(Uitj,  in  the  audience  oj  ih^-  ]>'-i=il-',  («.  1.)  on  the  day  of  the 
iledicalion  of  the  wall,  as  il  .shim!. I  seem,  for  with  their  prayers 
aiid  praises  they  joined  the  reading  of  the  word;  and,  though  it 
was  long  after  that  the  other  grievances,  here  mentioned,  were 
redressed  by  Nehemiah's  power,  yet  this  of  the  mixed  tnultitude 
might  be  redressed  then,  by  the  people's  own  act,  for  so  it  seems 
to  t)e,  V.  3.  Or,  perhaps,  it  was  on  the  anniversary  coniniomoration 
of  that  day,  some  years  after,  and  therefore  said  to  lie  on  that  day. 
They  found  a  law,  that  the  Ammonites  and  Moabites  should  not 
be  naturalized,  should  not  settle  among  them,  nor  unite  with  them, 
v.l.  The  reason  given,  is,  because  they  had  been  injurious  and 
ill-natured  to  the  Israel  of  God,  (v. 2.)  had  not  shewed  them 
common  (-ivilily,  but  sought  their  rnin,  though  they  not  only  did 
them  no  harm,  but  were  expressly  forbidden  to  do  them  any. 
This  law  we  have,  with  this  reason.  Dent.  23.  3.  .5. 

II.  The  people's  ready  compliance  with  Ibis  law,  j;.  3.  See  the 
l)enefit  of  the  public  reading  of  the  word  of  God;  when  it  is  duly 
attended  to,  it  discovers  to  us  sin  and  duty,  good  and  evil,  and  shews 
us  wherein  we  have  erred.  Then  we  profit  by  the  discovery  when 
bv  it  we  are  wrought  upon  to  separate  ourselves  from  all  that  evil 
to  which  we  had  addicted  ourselves.  They  separated  from  Israel 
all  the  mixed  imiltitndc,  which  had  of  olil  been  a  snare  to  them,  for 
[.he  mixed  multilvde  jell  a  lusting,  Nund).  11.4.  These  inmates 
they  expelled,  as  usurpers,  and  dangerous. 

III.  The  particular  case  of  Tobiah,  who  was  an  Ammonite,  and 
to  whom,  it  is  likely,  the  historian  had  an  eye,  in  the  recital  of 
that  law,  (r.l.)  and  the  reason  of  it,  v.l.  For  he  had  the  same 
onmitv  to  Israel  that  his  ancestors  had,  the  spirit  of  an  Ammonite ; 
witness  tiis  indignation  at  Nehemiah,  (c/(.2. 10.)  and  the  opposi- 
tion he  had  given  to  his  undertakings,  c/(.4.7.      Observe, 

1.  How  baselv  Eliashib  the  chief  priest  took  this  Tobiah  in  to 
be  a  lodger,  even  in  the  courts  of  the  temple.  (1.)  He  was  allied 
to  Tobiah,  (n. 4.)  hv  marriage  first,  and  then  by  friendship:  his 
grandson  had  married  Sanl»allat's  daughter,  r.  28.  Probably 
some  other  of  his  family  had  married  Tobiah's,  and  (would  you 
think  it?)  the  high  priest  thought  the  alliance  an  honour  to  his 
family,  and  was  proud  of  it,  though  really  it  was  his  greatest 
disgrace,  and  what  he  had  reason  to  be  ashamed  of.  It  was 
expressly  provided  by  the  law,  that  the  high  priest  should  marry 
one  of  his  oini  people,  else  he  profanes  his  seed  among  his  people. 
Lev.  21.14.  And  for  Eliashib  to  contract  an  alliance  with  an 
Ammonite,  a  servant,  (for  so  he  is  called,)  and  to  value  himself 
upon  it,  probably  because  he  was  a  wit,  and  a  beau,  and  cried  up 
up  for  a  fine  gentleman,  (c/t.6.19.)  was  such  a  contempt  of  the 
crown  of  his  consecration,  as  one  would  not  wish  should  be  told 
inGath,  or  published  in  the  streets  of  Askelon.  (2.)  Being  allied 
to  him,  he  must  be  acquainted  with  him.  Tobiah,  being  a  man 
of  business,  has  often  occasion  to  be  at  Jerusalem,  I  doubt,  u|)on 
no  good  design.  Eliashib  is  fond  of  his  new  kinsman,  pleased 
with  his  company,  and  must  have  him  as  near  him  as  he  can  ;  he 
has  not  a  room  stately  enough  for  him  in  his  own  apartment,  in 
the  courts  of  the  temple;  therefore,  out  of  several  little  chambers, 
which  had  been  used  for  store-chambers,  by  taking  down  the 
partitions,  he  contrived  to  make  one  great  chamber,  a  state-room, 
for  Tobiah,  r.  .5.  A  wretched  thing  it  was,  [  1.]  That  Tobiah  the 
Ammonite  should  be  entertained  with  respect  in  Israel,  and  have 
a  magnificent  reception.  [2.]  That  the  high  priest,  who  should 
have  taught  the  jieople  the  law,  and  set  them  a  good  example, 
should,  contrary  to  the  law,  give  him  entertainment,  and  make 
use  of  the  ])ower  he  had,  as  overseer  of  the  chambers  of  the 
temple,  for  that  purpose.  [3.]  That  he  should  lodge  him  in 
the  courts  of  God's  house,  as  if  to  confront  God   hin.self ;  this 


iNEHEMIAH.  XIII.     The  Law  ngaiasl  iinproper  Cotnmtmioii. 


was  next  to  setting  iij)  an  idol  there,  as  the  wicked  kings  of  cH 
had  done.  An  Ammonite  must  noi  come  into  the  congregation; 
and  shall  one  of  the  worst  and  vilest  of  the  Ammonites  bp 
courted  into  the  temjile  itself,  and  caressed  there  ?  [4.]  That  he 
should  throw  out  the  stores  of  the  tem]ile,  to  make  room  for  him, 
and  so  expose  them  to  be  lost,  wasted,  and  embezzled,  though 
they  were  the  portions  of  the  priests,  merely  to  gratify  Tobiah. 
Thus  did  he  corrupt  the  covenant  of  Levi,  as  Malachi  com- 
plained at  this  time,  cA.  2.8.  Well  might  Nehemiah  add, 
(u.  6.)  But  all  this  time  ivas  not  I  at  Jerusalem.  If  he  had 
been  there,  the  high  priest  durst  not  have  done  such  a  thing. 
The  envious  one,  who  sows  tares  in  God's  field,  knows  how  to 
take  an  opportunity  to  do  it  when  \\\e  servants  sleep,  ov  are  absent, 
Matth.13.25.  The  golden  calf  was  made  when  iVIoses  was  in  tlu 
mount. 

2.  How  bravely  Nehemiah,  the  chief  governor,  threw  him 
out,  and  all  that  belonged  to  liim,  and  restored  the  cham!)ers  to 
their  proper  use.  When  became  to  Jerusalem,  and  was  iiiforuii'<l 
bv  the  good  people,  who  were  troubled  at  it,  what  an  intiniacv 
was  grown  between  their  chief  priest  and  their  chief  euem\,  il 
grieved  him  sore  {v.  7,8.)  that  God's  house  should  be  so  profiiued, 
his  enemies  so  caressed  and  trusted,  and  his  cause  betrayed  by 
him  that  should  be  its  protector  and  i)atron.  Nothing  grieves 
a  good  man,  a  good  magistrate,  more,  than  to  see  the  ministers 
of  God's  house  do  any  wicked  thing.  Nehemiah  has  power,  and 
he  will  use  it  for  God.  (1.)  Tobiah  shall  be  expelled  ;  he  fears 
not  disobliging  him,  fears  not  his  resentments,  or  Eliashili's,  nor 
excuses  himself  from  interposing  in  an  affair  that  lay  within  the 
jurisdiction  of  the  high  priest,  but,  like  one  zealously  affecleil  in 
a  good  thing,  expelled  the  intruder,  by  casting  forth  all  his  liouse- 
ho!<i  stuff:  he  tlid  not  seize  it  for  his  own  use,  but  cast  it  out, 
that  Tobiah,  who,  it  is  probable,  was  now  absent,  when  he  carii 
again,  might  have  no  ccnveniencies  for  his  reception  thcic  Oi.; 
Saviour  thus  cleansed  the  temple,  that  the  house  of  prai/er  migi.i 
not  be  a  den  of  thieves.     And   thus  they  that  would  expel  sin  cm 

of  their  hearts,  those  living  temples,  must  throw  out  its  I seh'l  I 

stuff,  and  all  the  provision  made  for  it,  strip  it,  starve  it,  and  lakf 
away  all  those  things  that  are  the  food  and  fuel  of  lust ;  this  is, 
in  effect,  to  mortify  it.  (2.)Tlie  temple  Htores  shall  iie  bmuyl  ; 
in  again,  and  the  vessels  of  the  house  of  God  put  in  l/ieir  places; 
but  the  chambers  must  first  be  sprinkled  with  the  water  of  purifi- 
cation, and  so  cleansed,  because  they  had  been  profaned.  Thus, 
when  sin  is  cast  (mt  of  the  heart,  by  repentance,  let  the  blood  of 
Christ  be  applied  to  it  by  faith,  and  then  let  it  be  furnished  with 
the  graces  of  God's  S|)iiit  for  every  good  work. 


10.  And  I  pei'ceived  tinit  the  |)orlions  of  the 
Levites  had  not  been  given  tliein:  for  the  Levites 
and  the  sinjicrs,  that  did  tlie  work,  were  fled  every 
one  to  his  field.  11.  Then  contended  I  with  the 
rtilers,  and  said.  Why  is  the  house  of  God  for- 
saken? .And  1  gathered  them  logelher,  and  set 
them  in  their  place.  12.  Then  i)roiight  all  Jndah 
the  tithe  of  the  corn  and  the  new  wine  and  the  oil 
nnto  the  treasuries.  13.  And  1  made  treasurers 
over  the  treasuries,  Slielemiah  the  priest,  and 
Zadok  the  scribe,  and  of  the  Levites,  Pedaiah: 
and  next  to  them  uas  Hanan  the  son  of  Zaccur, 
the  son  of  Mattaniah  ;  for  they  were  counted 
faithful,  and  their  office  was  to  distribute  untti 
their  brethren.  14.  Retneinber  me,  O  my  God, 
concerning  this,  and  wipe  not  out  my  good  deed4 
that  I  have  done  for  the  house  of  my  God,  and 
f.v.-  the  offices  tliereof. 

Here  is  another  grievance  redressed  by  Nehemiah. 


Before  Christ  434, 


NEIIEMIAH.  XIII. 


Abuses  reclifieil. 


1.  The  Leviles  had  been  wronged  ;  llinl  vvns  the  arievnnce,  their 
^nrtioiis  liad  not  been  given  l/iem,  v.  10.  I'ci  Imps  Toliiiili,  when  he 
took  ])Osscs9ion  of  the  store-chambers,  seized  the  stores  too,  and, 
by  the  connivance  of  Ehashib,  converted  llieiii  lo  iiis  own  use.  The 
Com|)laint  is  not  that  tliey  were  not  coUected  from  llie  people,  bnt 
(hat  lliey  were  not  given  to  the  Leviles,  and  the  Levites  were  so 
modest  as  not  to  sue  for  them  ;  for  l/ie  Levites  and  siin/ers  were  fled 
everyone  to  hisjield.  This  comes  in  as  a  reason,  either,  (1.)  Why 
llieir  payments  were  witliheld  ;  the  Levites  were  non-residents: 
when  lliey  should  have  been  doing  Iheir  work  about  llie  temple, 
(hev  were  at  their  farms  in  the  country,  and  therefore  llie  people 
were  little  inclined  to  give  them  llieir  maintenance.  If  ministers 
have  not  tlie  encouragement  they  shoulil  have,  let  them  consider 
v.helher  thev  Ihemselves  be  not  accessary  to  the  contempt  they  are 
under,  bv  tlie  neglect  of  their  business.  Or  rather,  (2.)  It  is  the 
reason  wiiv  Nehemiah  soon  perceived  ihat  their  dues  had  been 
denied  them,  because  he  missed  them  from  their  posts.  "Where 
are  the  singers?"  (said  Nehemiah ;)  "  Why  do  not  they  attend 
according  to  Iheir  office,  to  |)raise  God  ?"  Why,  truly  they  were 
gone,  every  one  to  his  country-seat,  to  get  a  livelihood  for  tliem- 
selves  and  their  families  out  of  their  grounds,  for  tlieir  |)rofession 
woidd  not  mainlain  ihem.  A  scandalous  maintenance  makes  a 
scandalous  ministry.  The  work  is  neglected,  because  the  workmen 
are.  It  was  not  long  since  the  payment  of  the  salaries  appointed 
for  the  singers  was  put  into  a  very  good  method ;  {eh.  12.  47.)  and 
let  how  soon  did  it  fail,  for  want  of  being  looked  after! 

Nehemiah  laid  the  faidt  upon  the  rulers,  who  should  have 
lakeu  care  that  llie  Levites  minded  their  business,  and  had  all  due 
♦ncouragemciit  therein.  This  is  required  from  Christian  magis- 
/rates,  that  thev  use  their  power  to  oblige  ministers  to  do  their 
dutv,  and  people  to  do  tlieir's.  Nehemiah  began  with  the  rulers, 
and  called  tliem  to  an  account,  "  TF/(;/  is  the  house  of  God 
forsaken?  (u.  11.)  Why  are  the  Levites  starved  out  of  it?  Why 
ilid  not  vou  take  notice  of  this,  and  prevent  it  ?"  The  people 
forsook  the  Levites,  which  was  expressly  forbidden  ;  (Dent.  12. 19. 
— 14.27.)  and  tlien  the  Levites  forsook  their  post  in  the  house 
of  God.  Both  ministers  and  people,  who  forsake  religion  and 
the  services  of  it,  and  magistrates  too,  who  do  not  what  they  can 
to  keep  them  to  it,  will  have  a  great  deal  to  answer  for. 

3.  He  delayed  not  to  bring  the  dispersed  Levites  to  their  places 
again,  and  set  them  in  their  stations,  as  tlie  word  is,  d.11.  A 
Levile  in  his  field  (clericusinforo — a  minister  in  a  market)  is  out 
of  his  station  ;  God's  house  is  his  place,  and  there  let  him  be  found. 
Many  that  are  careless  would  do  much  better  than  they  do,  if  they 
were  but  called  upon.    Say  to  Arehippus,  Take  heed  lo  thy  ministry. 

4.  He  obliged  the  people  to  bring  in  their  tithes,  «.12.  His 
zeal  provoked  ihcir's ;  and  when  they  saw  the  Levites  at  their 
work,  thev  could  not,  for  shame,  withhold  their  wages  any  longer, 
but  hoiiestlv  and  checrfullv  brought  them  in.  The  better  church- 
work  is  done,  the  better  will  church-dues  be  paid. 

5.  He  provided  that  just  and  prompt  payment  should  be  made 
(if  the  Levites'  stipends;  commissioners  were  appointed  to  see  to 
this,  (i'.  13.)  and  they  were  such  as  were  accounted  faithfnl,  that 
is,  had  approved  Ihemselves  so  in  other  trusts  committed  to  them, 
and  so  had  purchased  to  themselves  this  good  degree,  1  Tim.  3. 13. 
Let  men  be  tried  first,  and  tlien  trusted;  tried  in  the  less,  and 
then  trusted  \^ith  more.  Their  office  was  to  receive  and  pay,  lo 
distribute  to  their  brethren  in  due  season  and  due  proportions. 

G.  Having  no  recompence  (it  is  a  cpieslion  whether  he  had 
thanks)  from  those  for  whom  he  did  these  good  sx;rvices,  he  looks 
up  to  God  as  his  Pav-Master,  (r.  14.)  Remember  me,  O  my  God, 
concerning  this.  Nehemiah  was  a  man  much  in  pious  ejaculations ; 
an  every  occasion,  he  looked  up  to  God,  and  committed  himself 
end  his  affairs  to  him.  (1.)  He  here  reflects  with  comfort  and 
much  satisfaction  upon  what  he  had  done  for  the  house  of  God  and 
the  offices  thereof;  it  pleased  him  to  think  that  he  had  been  any 
way  instrumental  lo  revive  and  support  religion  in  his  country,  and 
to  reform  what  was  amiss.  What  kindness  any  shew  to  God's 
ministers,  thus  shall  it  be  returned  into  their  own  bosoms,  in  the 
secret  joy  they  shall  have  there,  not  only  in  having  done  well,  but 
•0  having  done  good,  good  lo  many,  good  to  souls.     (2.)  He  here 


refers  himself  to  God  to  consider  him  for  il,  not  in  pride,  or  as 
boasting  of  what  he  had  done,  iiukIi  less  dcpeucling  uoon  it  as  his 
righteousness,  or  as  if  he  llii)Ui;lit  he  had  made  (i(  .1  \  debtor 
to  him,  but  in  a  humble  appeal  to  liiiu  concerning  his  integr'.y  and 
honest  inleiilion  in  what  lie  had  done,  ami  a  believing  expeclalu  d, 
that  he  w(uild  not  be  unrighteous  lo  forget  his  work  and  labour 
of  love,  Heb.tJ.  10.  Observe  how  modest  he  is  in  his  r(<|iie.sls; 
he  only  prays.  Remember  me,  not.  Reward  me;  Wipe  not  out 
my  good  deeds,  not,  Publidi  them.  Record  them.  Yel  he  wa.i 
rewarded,  and  his  good  deeds  recorded  ;  for  (iod  does  more  than 
we  are  able  lo  ask.  Note,  Deeds  done /or  the  Uonse  oj  God  and 
the  offices  of  it,  for  the  support  of  religion,  and  llic  encourage- 
ment of  it,  are  good  deeds;  there  is  both  riglileoiisiiess  and 
godliness  in  them,  and  God  will  certainly  remember  them,  and 
not  wipe  them  out;  they  shall  in  no  wise  lose  their  reward. 

15.  In  those  days  saw  I  in  Judah  some  treadintj 
wine-presses  on  the  sabbath,  and  l)ringiiig  in 
sheaves,  and  lading  asses;  as  also  wine,  grapes, 
and  figs,  and  all  manner  of  burtiiens,  whicli  they 
brought  into  Jerusalem  on  the  sabbath-day :  and 
I  testified  against  them  in  the  day  wherein  tlie" 
sold  victuals.  16.  There  tl welt  men  of  Tyre  al.so 
therein,  which  brougiit  fisli,  and  all  manner  of 
ware,  and  sold  on  the  sabbath  niito  the  children  of 
Jndah,  and  in  Jerusalem.  17.  Then  1  contended 
with  the  nol)les  of  Judah,  and  said  unto  them, 
Wliat  evil  thing  is  tliis  that  ye  do,  and  profane  iIk- 
sabbatli-day  ?  18.  Did  not  your  fathers  tltus,  and 
(lid  not  our  God  bring  all  this  evil  upon  us,  an<l 
upon  this  city?  yet  ye  bring  more  wrath  upon 
Israel  by  profaning  the  sabbath.  19.  And  it  came 
to  pass,  that  when  tlie  gales  of  Jerusalem  began  to 
be  dark  before  tlie  sabbath,  I  commanded  that  the 
gates  should  be  shut,  and  charged  that  tiiey  should 
not  be  opened  till  after  the  sabbath:  and  some  of 
my  servants  set  I  at  the  gates,  that  there  slioiild  no 
burthen  be  brought  in  oi-i  the  sabbatli-day.  20.  So 
the  merchants  and  sellers  of  all  kind  of  ware  lodged 
without  Jerusalem  once  or  twice.  21.  Then  I 
testified  against  them,  and  said  nnto  them,  \\\\\ 
lodge  ye  about  the  wall  ?  If  ye  do  so  again,  I  will 
lay  hands  on  you.  From  that  time  forth  came  they 
wo  more  on  the  sabbath.  22.  And  1  commanded 
the  Levites,  that  ihey  should  cleanse  Ihemselves, 
and  that  they  should  come  and  keep  the  gates,  to 
sanctify  liie  sal)l)atli-day.  Remember  me,  O  my 
God,  concerning  this  also,  and  spare  me  according 
to  the  greatness  of  thy  mercy. 

Here  is  another  instance  of  that  blessed  reformation  in  which 
Nehemiah  was  so  active;  he  revived  sabbalh-sanctification,  and 
maintained  the  aulhoritv  of  the  fourtli  commandment;  a  very  good 
deed  this  was  for  the  house  of  God  and  the  offices  thereof;  for 
where  holy  time  is  overlooked  and  made  nothing  of,  it  is  not 
strange  if  all  holy  duties  be  neglected.      Here  is, 

1.  A  remonstrance  of  the  abuse.  The  law  of  tlie  sabbath  >yas 
very  strict,  and  much  insisted  on ;  and  with  good  reason,  for  religion 
is  never  in  the  throne,  while  sabbaths  are  trodden  under  foot.  But 
Nehemlali  discovered  even  in  Judah,  among  those  to  whom  sabbaths 
were  given  for  a  sign,  tiiis  law  wretchedly  violated.  His  own  eyes 
were  his  informers ;  magistrates,  who  are  in  care  to  discharge  tneir 
duty  aright,  will,  ^s  much  as  may  be,  sec  with  their  own  eye$,  and 


Before  Clirial  434. 


NEHEMIAH,  XIII.         The  Charge  respecliiig  ll.e  Sabbath. 


accomplish  a  diligent  search  to  find  out  thai  which  is  evil.  To  his 
rieal  (iricf,  it  appeared  that  there  was  a  general  profanation  of  the 
Bubbalh,  that  lioly  day,  even  in  Jerusalem,  that  holy  city,  which 
(vas  so  lately  dedicated  to  God.  1.  The  husbandmen  trod  their 
•line- presses,  and  broiigiit  home  their  corn,  on  that  day,  (u.  15.) 
Ilioush  there  xvas  an  express  command,  that,  in  carinij  time,  and 
ill  huivcst  lime,  they  should  rest  on  the  sabbaths,  (Exod.  34.21.) 
because  then  they  miglit  be  templed  to  take  a  greater  liberty,  and 
lo  fancy  that  God  would  indulge  them  in  it.  2.  The  carriers  loaded 
Ihcir  asses  with  all  manner  of  burthens,  and  make  no  scruple  of 
it,  though  there  was  a  particular  proviso  in  the  law  for  the  cattle 
(esliiig,  (Dent.  5.  14.)  and  that  they  should  bear  no  burthen  on  the 
tahbath-day,  Jer.  17.  21.  3.  The  hawkers,  and  pedlars,  and  petty 
thapnien,  that  were  men  of  Tyre,  that  famous  trading  city,  sold  all 
manner  of  ware  on  the  sabbalh-day;  (u.  16.)  and  the  children  of 
Judah  and  Jerusalem  had  so  liltle  grace  as  to  buy  of  them,  and  so 
encourage  them,  making  our  Father's  day  a  day  of  merchandise, 
contrary  to  the  law  of  the  fourth  commandment,  which  forbids 
the  doing  any  manner  of  u-ork.  No  wonder  there  was  a  general 
decay  of  religion,  and  corruption  of  manners,  among  this  people, 
when  they /orsooA  the  sanctuary,  and  profaned  the  sabbath. 

II.  The  reformation  of  it.  They  that  are  jealous  for  the  honour 
of  God,  cannot  bear  to  see  his  sabbath  profaned.  Observe  in  what 
method  this  good  man  proceedeth  in  his  zeal  for  the  sabbath. 

1.  He  lestijied  agaitist  them  who  profaned  it,  (?\15.)  and 
again,  i;.2l.  He  not  only  expressed  his  own  dislike  of  it,  but 
endeavoured  to  convince  them  that  it  was  a  great  sin,  and  shewed 
Ihem  the  testimony  of  tlie  work  of  God  against  it.  He  would  not 
punish  it,  till  he  had  laid  open  the  evil  of  it. 

2.  He  reasoned  with  the  rulers  concerning  it,  took  the  nobles  of 
Judah  to  task,  and  contended  with  them,  v.  17.  The  greatest  of 
men  are  not  too  high  to  be  told  of  their  faults  by  those  whose 
proper  office  it  is;  nay,  great  men  should  be,  as  here,  contended 
with  in  the  first  ))lace,  because  of  the  influence  they  have  upon 
others.  (I.)  He  charged  them  with  it.  Ye  do  it.  They  did  not 
carry  corn,  nor  sell  fish,  hut,  [  I.]  They  connived  at  them  that  did, 
and  did  not  use  their  power  to  restrain  them,  and  so  made  them- 
selves giiiltv,  as  those  magistrates  do  who  bear  the  sword  in  vain. 
[2.]  They  set  a  bad  example  in  other  things;  if  the  nobles  allowed 
themselves  in  sports  and  recreations,  in  idle  visits,  and  idle  talk, 
on  the  sabbalh-day,  the  men  of  business,  both  in  city  and  country, 
would  profane  it  by  their  worldly  employments,  as  more  justifiable. 
We  must  be  responsible  for  the  sins  which  others  are  led  to  com- 
mit bv  our  example.  (2.)  He  charges  it  upon  them  as  an  evil 
thing,  for  so  it  is,  proceeding  from  a  great  contempt  of  God  and 
our  own  souls.  (3.)  He  reasons  the  case  witli  them,  (y.  18.)  and 
shews  them  that  sabbath-breaking  was  one  of  the  sins  for  which 
God  had  brousht  judgments  upon  them,  and  that  if  they  did  not 
lake  warning,  but  return  to  the  same  sins  again,  they  had  reason 
to  expect  further  judgments;  Ye  bring  more  wrath  upon  Israel  by 
profaning  the  sabbath.  Thus  Ezra  concluded,  Jf  tee  again  break 
thy  communilmrnis,  will  not  thou  be  angry  with  vs  till  thou  hast 
consumed  us?  Ezra,  9. 14. 

3.  He  took  care  to  prevent  the  profanation-  of  the  sabbath,  as 
one  that  aimed  onlv  at  reformation;  if  he  could  reform  them,  he 
would  not  punish  them,  and  if  he  should  punish  them,  it  was  but 
that  he  might  reform  them.  This  is  an  example  lo  magistrates 
to  be  heirs  of  restraint,  and  prudently  to  use  the  bit  and  bridle, 
that  there  may  be  no  occasion  for  the  lash. 

(1.)  He  ordered  the  gates  of  Jerusalem  to  be  kept  shut  from  the 
evening  before  the  saltbath  to  the  morning  after,  and  set  his  own 
■ervants  (whose  care,  courage,  and  honesty,  he  could  confide  in) 
to  watch  them,  that  no  burthens  should  be  brought  in  on  the 
sabbalh-day,  nor  late  the  night  before,  nor  early  in  the  morning 
after,  lest  sabbath-lime  should  be  trenched  upon,  t).  19.  Those 
that  came  in  to  worship  in  the  courts  of  ll-.e  temple,  were,  no  doubt, 
admitted  lo  pass  and  repass,  but  none  that  came  to  sell  goods,  they 
were  forced  to  lodge  without  tlie  city,  (u.  20.)  where,  no  doubt, 
they  wished  the  sabbath  were  gone,  that  they  might  sell  corn. 

(2.)  He  threatened  those  who  came  with  goods  to  the  gates, 
<»iio  pressed  hard   for  entrance,  telling  them,  that,  if  ihey  came 


egain,  he  would  certainly  lay  hands  on  them,  c.  21.  This  deterred 
them  from  coming  any  more.  Note,  If  reformers  will  but  put  on 
resolution,  more  may  be  done  toward  the  breaking  of  bad  customs 
than  they  can  imacine.  Vice  connived  at,  is  indeed  a  daring 
thing,  and  will  bid  defiance  to  counsel  and  reproof;  but  it  may 
be  made  cowardly,  and  will  be  so,  when  magistrates  make  them- 
selves a  terror  lo  it.  The  king  that  sits  on  the  throne  oj 
judgment,  scatters  away  all  evil  with  his  eyes. 

(3.)  He  charged  the  Levites  to  take  care  about  Ihe  due  sanctify- 
ing of  the  sabbath,  that  they  should  cleanse  themselves  in  the  first 
place,  and  so  give  a  good  example  to  the  people,  and  that  they 
should  some  of  them  come  and  keep  the  gales,  v.  22.  Because  he 
and  his  servants  must  shortly  return  lo  court,  he  would  leave  this 
charge  with  some  that  might  abide  by  it,  that,  not  only  when  he 
was  present,  but  in  his  absence,  the  sabbath  might  be  sanctified. 
Then,  there  is  likely  to  be  a  reformation  in  this  and  other 
instances,  when  magistrates  and  ministers  join  iheir  forces.  The 
courasre,  zeal,  and  prudence  of  Nehemiah  in  Ihis  matter,  are  here 
recorded  for  our  imitation ;  and  we  have  reason  to  think  that  the 
cure  he  wrought  was  lasting;  for,  in  our  Saviour's  time,  we  find 
the  Jews  in  the  other  extreme,  over-scrupulous  in  the  ceremonial 
part  of  sabbath-sanctification. 

4.  He  concludes  this  passage  with  a  prayer,  d.22.  In  which, 
observe,  (l.)The  petitions;  Remember  me,  (as  the  thief  on  the 
cross,)  Lord,  remember  me,  that  is  enough  ;  God's  thoughts  to 
usward  are  very  precious,  Ps.40.  5.  He  adds.  Spare  me;  so  far 
is  he  from  thinking  that  what  he  had  done  did  properly  merit  a 
reward  in  strict  justice,  that  he  cries  earnestly  to  God  to  spare 
him,  as  Jeremiah,  (cA.  15. 1.5.)  Take  me  not  away  in  thy  long- 
suffering,  (c/i.  10.  24.)  Correct  me  not  in  anger,  and,  (c/i.  17. 17.) 
Be  not  a  terror  to  me.  Note,  The  best  saints,  even  when  they 
do  the  best  actions,  stand  in  need  of  sparing  mercy,  for  there  ii 
not  a  just  man  that  doelh  good,  and  sinneth  not.  (2.)  The  plea; 
According  to  the  greatness  (or  multitude)  of  thy  mercies.  Note, 
God's  mercy  is  what  we  must  depend  upon,  and  not  any  merit  of 
our  own,  when  we  appear  before  God. 

23.   In  tliose    days   also   saw   I   Jews  that    had 
married  wives  of  Aslidod,of  Amtnon,  anrf  of  Moab: 

24.  And  tlieir  cliildren  spake  lialf  in  the  speech  of 
Ashdod,  and  coiihl  not  speak  in  the  Jews'  lan- 
guage, but  according  to  the  languageof  each  people. 

25.  And  I  contended  witli  theni,  and  cursed  them, 
and  smote  certain  of  litem,  and  plucked  off  their 
hair,  and  made  them  swear  byGod,  snyjw^.Ye  shall 
not  give  your  daughters  unto  their  sons,  nor  take 
their  daughters  unto  your  sons,  or  for  yourselves. 

26.  Did  not  Solomon  king  of  Israel  sin  by  these 
things?  Yet  among  many  nations  was  there  no  king 
like  him,  who  was  l)eloved  of  iiisGod,and  God  made 
him  king  over  all  Israel:  nevertheless  even  him  did 
outlandish  women  cause  to  sin.  27.  Shall  we  tiien 
hearken  nuto  you  to  do  all  this  great  evil,  to  transgress 
againstourGod  in  marrying  strange  wives?  28. .And 
one  of  the  sons  of  Joiada,  the  son  of  Eliashib  the  high 
priest,  urns  son-in-law  to  Sanballat  the  Horonite: 
therefore  I  chased  him  from  me.  29.  Remember 
them,  O  my  God,  because  they  have  defiled  the 
priesthood,  and  the  covenant  of  the  priestliood,  and 
of  the  Levites.  30.  Thus  cleansed  1  them  from  all 
strangers,  and  appointed  the  wards  of  the  priests  and 
the  Levites,  every  one  in  his  business;  3I.Andfo« 
the  wood-offering,  at  times  appointed,  and  for  the 
first-fruiiis.     Remember  me,  O  my  God,  for  good. 


Before  Christ  434. 


NEHEMIAH,  XIII. 


The  Dismissal  of  slranjje  Wiveo. 


We  have  here  one  instance  more  of  Nehemiah's  pious  zeal  for  11  even  him  did  outlandish  women  cause  to  sin.     Therefore  lei  hitn 


I 


the  |)inif\in(;  of  liis  countrymen,  a  peculiar  people  to  (iod  ;  that 
was  the  tiling  he  aimed  at  in  the  use  of  his  power,  not  the  enriching 
of  iiiiiiself. 

I.  See  here  how  they  had  corrupted  themselves  by  marrying 
strange  wives.  This  was  complained  of  in  Ezra's  time,  and  much 
done  towards  a  reformation,  Ezra,  5>,  and  10.  But  when  the 
unclean  spirit  is  cast  out,  if  a  watchful  eye  he  not  kept  upon  him, 
he  will  re-enter,  so  he  did  here  ;  though,  in  Ezra's  time,  they  tiiat 
had  married  strange  wives  were  forced  to  |)iit  them  away,  which 
could  not  but  occasion  trouble  and  confusion  in  families,  yet  olheis 
would  not  take  warning;  Nitimvr  in  vetilum — We  si  ill/ran  lou-urd 
what  is  forbidden.  Nehemiah,  like  a  good  governor,  iiiqiiiicd 
into  the  slate  of  the  families  of  those  that  were  under  liis  charge, 
that  he  might  reform  what  was  amiss  in  them,  and  so  luiil  tlir 
streams,  by  healing  the  springs. 

I.  He  inquired  whence  they  had  their  wives,  and  found  thai 
many  of  the  Jews  had  married  wives  of  Aslidod,  nf  Amman,  and 
of  Moab:  (r. 23.)  either  because  they  were  fond  of  wlial  was  far- 
fetched, or  because  they  hoped  i)V  these  alliances  to  slrcngliien  and 
enrich  themselves.  See  how  God  by  the  prophet  reproves  this, 
(Mai.  2. 11.)  Judah  has  dealt  trvacherousli/,  and  broken  covenant 
with  God,  the  covenant  made  in  Ezra's  time,  with  reference  to  this 
very  thing;  he  has  profaned  the  liotinrss  of  the  Lord,  by  marry iny 
the  daughter,  that  is,  the  worshipper,  of  a  strange  god. 

He  talked  with  the  children,  and  found  Ihey  were  children  of 
strangers,  for  their  speech  bewrayed  them.  The  children  were  bred 
up  with  their  mothers,  and  learned  of  them  and  their  nurses  and 
lervants  to  speak,  so  that  they  could  not  speak  the  Jews'  language, 
either  not  at  all,  or  not  readily,  or  not  purely,  but  .'<alf  in  the  speech 
of  Ashdod,  or  Amnion,  or  Moab,  according  as  the  country  was, 
ivhich  the  mother  was  a  native  of.  Observe,  ( 1.)  Children,  in  their 
childhood,  learn  much  of  their  mothers.  Partus  sequitur  ventrem 
—  They  are  prone  to  iniifale  their  mothers.  (2.)  If  either  side  be 
bad,  the  corrupt  nature  will  incline  the  children  to  lake  after  that, 
which  is  a  good  reason  why  Christians  should  not  be  unequally 
yoked.  (3.)  In  the  educalion  of  children,  great  care  should 
be  taken  about  the  governnieiil  of  their  tongues;  that  they  learn 
not  the  langu-age  of  Ashdod,  any  inijiious  or  impure  talk,  any 
corrupt  comm;inication. 

II.  See  what  course  Nehemiah  took  to  purge  out  this  corruption, 
when  he  discovered  how  iiitich  it  had  |)revailed. 

1.  He  shewed  them  the  evil  of  it,  and  the  obligation  he  lay 
under  lo  witness  against  it.  He  did  not  seek  an  occasion  against 
them,  but  this  was  an  iniquity  to  be  punished  by  the  judge,  and 
which  he  must  by  no  means  connive  at ;  (r.  27.)  "  Shalt  we  hearken 
to  you,  who  endeavour  to  palliate  and  excuse  it?  No,  it  is  an  evil, 
a  great  evil,  it  is  a  transgression  against  our  God,  to  marry  strange 
wives,  and  we  must  do  our  utmost  to  put  a  stop  to  it;  you  beg  thai 
they  may  not  be  divorced  from  you,  but  we  cannot  hearken  to  you, 
for  there  is  no  other  remedy  to  clear  us  from  the  guilt,  and  prevent 
the  infection."  (l.)He  quotes  a  precept,  to  prove  that  it  was 
in  itself  a  great  sin ;  and  makes  them  swear  to  that  precept, 
Ye  shall  not  give  your  danghtcrs  trnto  their  sons,  &c.  which 
is  taken  from  Deut.7.3.  When  we  would  reclaim  people  from 
sin,  we  must  shew  them  the  sinfulness  of  it  in  the  glass  of  the 
commandment.  ( 2. )  He  quotes  a  precedent,  to  shew  the  pernicious 
consequences  of  it,  which  made  it  necessary  to  be  animadverted 
upon  by  the  government;  (r.2G.)  Did  not  Solomon  king  of  Israel 
sin  by  these  things?  The  falls  of  great  and  good  men  are  therefore 
recorded,  that  we  may  take  warning  by  them,  lo  shun  the 
temptations  which  they  were  overcome  by.  Solomon  was  famous 
for  wisdom,  there  was  no  king  like  him  for  it;  yel,  when  he 
married  strange  wives,  his  wisdom  could  not  secure  him  from  the 
snares,  nay,  it  departed  from  him,  and  he  did  very  foolishly. 
He  was  beloved  of  God,  but  thai  threw  him  out  of  God's  favour, 
and  went  near  utterly  to  extinguish  the  holy  fire  of  grace  in  his 
BOul :  he  was  king  over  all  Israel,  but  thai  lost  him  len  of  his 
twelve  tribes.  You  plead  that  you  can  marry  strange  wives,  and 
yel  retain  the  purity  of  Israelites  ;  but  Solomon  himself  could  not; 


that  thinks  he  stands,  take  heed  lest  he  fall,  when  he  runs  upon 
such  a  precipice. 

2.  He  shewed  himself  highly  displeased  at  it,  that  he  might 
awaken  them  to  a  due  sense  of  the  evil  of  it.  He  contended  with 
them;  (v. 2a.)  they  offered  to  justify  llieniselves  in  what  they  did, 
but  he  shewed  them  how  frivolous  Iheir  excuses  were,  and  argued 
it  warmly  with  them.  When  he  had  silenced  them,  he  cnrsed 
them,  thai  is,  he.  denounced  the  jiidgriicnts  of  God  against  them, 
and  shewed  tlicm  what  Iheir  sin  deserved.  He  then  picked  out 
some  of  them  that  were  more  ohstinali'  Ihiin  Ihe  rest,  and  fit  to  be 
made  examples,  and  smote  them,  that  is,  ordered  them  to  be 
beaten  by  the  proper  officers,  according  to  Ihe  law.  Dent. 2.5. 2,  3. 
To  which  he  added  lliis  further  mark  of  infamy,  he  plucked  off 
their  hair,  or  cut  or  shaved  il  off ;  for  it  iiiav  so  be  undeistnod. 
Perhaps  Ihey  had  prided  llicnisebcs  in  Iheir  hair,  and  therefore  he 
took  it  off,  to  deform  and  humble  llierii,  and  put  them  to  shame  ; 
il  was,  in  effect,  to  slignialize  lliem,  at  least,  for  a  lime.  Ezra, 
in  tills  case,  had  plucked  olf  his  own  hair,  in  holy  sorrow  for  the 
sin  ;  Nehemiah  plucked  off  Iheir  hair,  in  a  holy  indignation  at  the 
sinners.  See  the  different  teiiipers  of  wise,  and  gooil,  and  useful, 
men,  and  the  divers  graces,  as  well  as  divers  gills,  of  the  same 
Spirit. 

3.  He  obliged  them  not  lo  t;ike  any  more  such  wives,  and 
separated  those  whom  Ihey  had  taken.  He  cleansed  them  from 
alt  strangers,  bulb  men  and  women,  (v. 30.)  and  made  them 
promise  with  an  oalli  that  Ihey  would  never  do  so  again,  t;.25. 
Thus  did  he  try  all  ways  and  means  to  put  a  slop  to  this  mischief, 
and  to  prevent  another  relapse  into  this  disease. 

4.  He  took  particular  care  of  Ihe  priests'  families,  that  Ihey 
might  not  lie  under  this  stain,  this  guilt.  He  found,  upon  inquiry, 
that  a  branch  of  the  high  priest's  own  family,  one  of  his  grand- 
sons, had  married  a  daughter  of  Sanbailat,  that  notorious  enemy 
of  the  Jews,  (c/(.2.  10. — 4.1.)  and  so  hail,  in  effect,  twisted 
interests  with  the  Samaritans,  r.  28.  How  little  love  had  that  nun, 
either  to  God  or  his  counlrv,  who  couhl  make  himself,  in  duty  and 
interest,  a  friend  to  him  that  was  a  sworn  enemy  to  both.  Il 
seems,  this  young  priest  wt  ild  not  put  away  his  w  lie,  and  there- 
fore Nehemiah  chased  him  from  him,  deprived  him,  degraded 
him,  and  made  him  for  ever  incapable  of  the  priesthood.  Jose- 
phus  says  that  this  expelled  priest  was  Manasseh,  and  that  when 
Nehemiah  drove  him  away,  he  went  to  his  father-in-law  Sanbailat, 
who  built  him  a  temple  upon  mount  Gerizzim,  like  that  at  Jeru- 
salem, and  promised  him  he  should  be  high  priest  in  it,  and  thai 
then  was  laid  the  foundation  of  the  Samaritan's  pretensions, 
which  continued  warm  to  our  Saviour's  time;   (John, 4. 20.)   Our 

fathers  worshipped  in  this  mountain.  When  Nehemiah  had  thus 
expelled  one  that  had  forfeited  the  honour  of  the  priesthood,  he 
again  posted  the  priests  and  Leviies,  every  one  in  his  business, 
t>.  30.  It  was  no  loss  lo  them  to  part  with  one  that  was  the 
scandal  of  their  coal;  the  work  would  be  done  better  without  him. 
When  Judas  was  gone  out,  Christ  said.  Now  is  the  Son  of  man 
glorified,  John,  13.30.31. 

Lastly,  Here  are  Nehemiah's  prayers  on  this  occasion. 

(1.)  He  prays.  Remember  them,  O  my  God,  v. '29.  "  Lord, 
convince  and  convert  them,  put  them  in  mind  of  what  they  should 
be  and  do,  that  they  may  come  to  themselves."  Or,  "  Remember 
lliem  to  reckon  with  them  for  il;  remember  it  against  them." 
If  we  take  it  so,  this  prayer  is  a  prophecy,  that  God  would 
remember  it  against  them.  They  that  defile  the  priestiiood.. 
despise  God,  and  shall  he  lightly  esteemed.  Perhaps  they  were 
loo  many  and  too  great  for  him  to  deal  with;  "  Lord,"  (says  he,) 
"  deal  tiiou  with  them,  take  the  work  into  thine  own  hands." 

(2.)  He  prays.  Remember  me,  O  my  God,  r.  31.  The  best 
services  done  to  the  public  have  sometimes  been  forgotten  by  those 
for  whom  they  were  done;  (Eccl.9. 15.)  therefore  Nehemiah  refers 
himself  to  God,  lo  recompense  him,  takes  him  for  his  Pay-Master, 
and  then  doubts  not  but  he  shall  be  well  paid.  This  may  well  be 
the  summary  of  our  petitions,  we  need  no  more  to  make  us  happy 
than  this;  Remember  me,  O  my  God,  for  good. 


(iU 


E    X    P    O    S    I     i     1    O    N 


WITH 


iUvtiftifal  C^tisscrUationo, 


OF  THE  BOOK  OF 


ESTHER. 


Jlow  the  providence  of  God  watched  over  the  Jews  that  were  returned  out  of  captivity  to  their  own  land,  and  what  grrat 
and  kind  things  were  done  for  them,  we  read  in  the  two  foregoing  books;  but  there  were  many  who  stayed  behuid,  liaviug 
not  zeal  enough  for  God's  iiouse,  and  the  holy  land  and  city,  to  carry  lliem  through  the  difficulties  of  a  removal  thither: 
these,  one  would  think,  should  have  been  excluded  the  special  protection  of  I'rovidence,  as  unworthy  the  name  of  Israelites; 
but  our  God  deals  not  with  us  according  to  our  folly  and  weakness.  We  find  in  this  book,  that  even  those  Jews  who 
were  scattered  in  the  provinces  of  the  heathen,  were  taken  care  of,  as  well  as  those  who  were  gathered  in  the  land  of 
Judea,  and  were  wondfrfiilly  preserved,  when  doomed  to  destruction,  and  appointed  as  sheep  for  the  slaughter.  Who  drew 
up  this  story  is  uncortaiu  ;  Mordecai  was  as  able  as  any  nian  to  relate,  on  his  own  knowledge,  the  several  passages  of  it, 
qiionim  pars  mnf/iin  fnil—Jor  he  bare  a  conspicuous  part  in  it;  and  that  he  wrote  such  an  account  of  them  as  was 
necessary  to  inform  his  peo|)le  of  the  grounds  of  their  observing  the  feast  of  Purim,  we  are  told,  c/i.9.20.  Mordecai  wrote 
these  things,  and  sent  llicm  inclosed  in  letters  to  all  the  Jews;  and  therefore  we  have  reason  to  think  he  was  the  penman 
of  the  whole  book.  It  is  the  narrative  of  a  plot  laid  against  the  Jews,  to  cut  them  all  off,  and  wonderfully  disappointed 
by  a  concurrence  of  providences.  The  most  compendious  exposition  of  it,  will  be,  to  read  it  deliberately  all  together  at  one 
lime,  for  the  latter  events  expound  the  former,  and  shew  what  Providence  intended  in  them.  The  name  of  God  is  not 
found  in  this  book;  but  the  apocryphal  addition  to  it  (which  is  not  in  the  Hebrew,  nor  was  ever  received  by  the  Jews 
into  the  canon,  containing  six  chapters)  begins  thus.  Then  Monlvcai  said,  God  has  done  these  things.  But  though  the 
name  of  God  be  not  in  it,  the  finger  of  God  is,  directing  m.inv  minute  events  for  the  bringing  about  of  his  people's 
deliverance.  The  particidars  are  not  only  surprising  and  very  entertaining,  but  edifying  and  very  encouraging  to  the  faith 
and  hope  of  God's  people,  in  the  most  difficult  and  dangerous  limes:  we  cannot  now  expect  such  miracles  to  be  wrought 
for  us,  as  were  for  Israel  when  they  were  brought  out  of  Egypt,  but  we  may  expect,  that,  in  such  ways  as  God  here  took 
to  defeat  Haman's  plot,   he  will  still  protect  his  people.     We  are  told, 

I.  How  Esther  came  to  be  queen,  and  Mordecai  to  be  great  at  court,  who  were  to  6e  the  instruments  of  the  intended 
deliverance,  ch.  1,2. 

II.  Upon  what  provocation,  and  by  what  arts,  Haman  the  Amalekite  obtained  an  order  for  the  destruction  of  all  Iha 
Jews,  cA.3. 

HI.  The  great  distress  the  Jews,  and  their  patriots  especially,  were  in,  thereupon,  cA.  4. 

IV.  The  defeating  of  Haman's  particular  plot  against  Mordecai's  life,  c/t.5,6,7. 

V.  The  defeating  of  his  general  plot  against  the  Jews,  cA.8. 

VI.  The  care  that  was  taken  to  perpetuate  the  remembrance  of  this,  cA.9,10.  The  whole  story  confirms  the  psalmisl't 
observation,  Ps.37. 12, 1.'J.  The  Kicked  plotteth  against  the  Just,  and  gnasheth  upon  him  with  his  teeth.  The  Lord  shall 
laugh  at  him,  he  sees  that  his  day  is  coming. 


Defore  Christ  .55!). 


ESTHER.  I. 


Tlie  Feast  of  Ah;isuerua. 


CIIA!>.  5. 


S«T<?rn/  fhinsr^  in  this  ehajiler  ilsrlf  nrc  vrry  iustructire,  and  of  great  Hse  ;  hit 
the  d^siiiH  of  TiC(p'<i>}t;i'  the  slonj  nf  i(,  is,  to  slttw  h»w  ii-tiy  was  made  fur 
Estlur  to  the  croir:^.  i»  order  to  /ic  r  hiiii^  instruincntnt  tv  dt'/tat  Ilaman's 
fht^  and  this,  /"H^'  Itifore  the  jilvt  tt-as  laid,  that  we  ntatj  oftserre  and 
admire  the  foresi;;ht  nud  rast  ifaekesof  Prni-iden^e.  Known  unto  God  arc  all 
his  works  ItcJ ore-hand.  I.  Ahasuerus  the  king  feasts  all  his  great  men, 
V,  1..9.  H.  In  his  heal,  he  divorces  his  qiteeu,  because  she  troutd  not 
come  to  him  when  he  sent  for  her,  r.  10..  22.  This  shews  how  God  serves 
his  own  puri)Oses,  even  by  the  sins  and  follies  of  men,  which  he  would  not 
permit,  if  he  knew  not  how  to  bring  good  out  qf  tlicm. 


I.  ]VJ^^'^'  ''^  came  to  pass  in  the  days  of  Aha- 
J_  li  siierus,  (this  is  Ahasuerus  which  reigned, 
from  Jndia  even  unto  Ethiopia,  over  an  hundred 
and  seven  and  twenty  provinces,)  2.  That  in  those 
days,  when  the  king  Ahasuerus  sat  on  the  throne 
of  his  kingdom,  which  was  in  Shushan  the  palace, 
3.  Ill  the  third  year  of  his  reign,  he  made  a  feast 
unto  all  his  princes  and  his  servants  ;  the  power  of 
Persia  and  Media,  the  nobles  and  princes  of  the 
provinces,  being  before  him  :  4.  When  he  sliewed 
the  riches  of  his  glorious  kingdom  and  the  honour 
of  his  excellent  majesty  many  days,  even  an 
iiundred  and  fourscore  days.  5.  And  when  tliese 
days  were  expired,  the  king  made  a  feast  unto  all 
tlie  people  that  were  present  in  Siuishan  tlie  palace, 
botii  unto  great  and  small,  seven  days,  in  I  lie 
court  of  the  garden  of  the  king's  palace;  0.  Where 
trere  wliite,  green,  and  blue,  hangings,  fastened 
with  cords  of  fine  linen  and  purple  to  silver  rings 
and  pillars  of  marble:  the  beds  irere  o/ gold  and 
»;ilver,  upon  a  pavement  of  red,  and  blue,  and 
white,  and  black,  marble.  7.  And  they  gave  fhein 
drink  in  vessels  of  gold,  (the  vessels  being  diverse 
one  from  another,)  and  royal  wine  in  abundance, 
according  to  the  state  of  the  king.  0.  And  the 
drinking  iras  according  to  the  law  ;  none  did 
compel:  for  so  the  king  had  appointed  to  all  the 
officers  of  his  house,  that  they  should  do  according 
to  every  man's  pleasure.  9.  Also  Vashti  tlie  queen 
made  a  feast  for  the  women  in  the  royal  house 
which  belonged  to  king  Ahasuerus. 

Which  of  the  kings  of  Persia  this  Ahasuerus  was,  the  learned 
4re  not  agreed.  Mordecai  is  said  to  have  been  one  of  those  that 
were  carried  captive  from  Jerusalem,  (ch.2.  6.)  whence,  it  should 
seem,  it  was  one  of  the  first  ivings  of  that  empire.  Dr.  Lightfoot 
thiuks  it  was  that  Artaxerxes  who  hindered  the  building  of  the 
temple,  who  is  called  alsOi4//os«e»MS,  (Ezra,4. 6, 7.)  after  his  great- 
grandfather of  the  Medes,  Dan.  9. 1.     We  have  here  an  account, 

I.  Of  the  vast  extent  of  his  dominion.  In  the  time  of  Darius 
and  Cyrus,  there  were  but  120  provinces,  Dan.  6.1.  Now,  there 
Jvere  127,  from  India  to  Ethiopia  ;  (d.I.)  an  overgrown  kingdom, 
which,  in  time,  would  sink  with  its  own  weight,  and,  as  usual, 
would  lose  its  provinces  as  fast  as  it  got  them.  If  such  vast  power 
be  put  into  a  bad  hand,  it  is  able  to  do  so  much  the  more  mischief; 
but  if  into  a  good  hand,  it  is  able  to  do  so  much  the  more  good  ; 
Christ's  kingdom  is,  or  shall  be,  far  larger  than  this,  when  the  king- 
doms of  the  world  shall  all  become  his ;  and  it  shall  be  everlasting. 

II.  Of  the  great  pomp  and  magnificence  of  his  court.  When  he 
found  himself  fixed  in  his  throne,  the  pride  of  his  heart  rising  with 
Ihe  grandeur  of  his  kingdom,  he  made  a  most  extravagant  feast, 
Rherein  he  put  hinisrif  to  vast  expence  and  trouble,  only  to  shew 
ihe  riches  nf  liis  (ihrinns  kingdom,  and  the  honour  of  his  excellent 
tiajestij,  f.  1.     This  \u;s  \A\n  glorj,  an  affectation  of  pomp  to 

VOL.  i:.  49 


purpose  at  all;  for  none  questioned  the  riches  of  his  kingdom,  Dor 
(iffcrrd  to  vie  with  him  for  honour.  If  he  had  sliewcil  Ihe  riches  of 
his  kingdom,  and  the  honour  of  his  ma  jesty,  assoriic  of  his  successors 
ilid,  in  contributing  largely  toward  the  building  of  the  tcmpio,  and 
the  maintaining  of  the  tein))le  service,  (F.zra,  G.vS. — 7.22.)  it  would 
have  turned  to  a  much  better  account.  Two  feasts  Ahasuerus 
made:  1.  One  for  his  nobles  and  ])rinces,  which  lasted  ISOdavs, 
!'.  3, 4.  Not  that  he  feasted  the  same  persons,  every  day,  for  all 
that  time,  but  perhaps  the  nobles  and  princes  of  "one  province 
one  day,  of  another  province  another  day,  while  thus  he  and  his 
constant  attendants  fared  sumptuously  every  day.  The  Chaldee- 
paraphrast  (who  is  verj'  bold  in  his  additions  to  the  story  of  this 
l)ook)  says,  that  there  had  been  a  rebellion  among  his  subjects,  and 
that  this  feast  was  kept  for  Joy  of  the  quashing  of  it.  2.  Another 
was  made  for  all  the  people,  both  great  and  small,  which  lasted 
sevendays;  some  one  day,  and  some  another;  and, because  no  house 
would  hold  them,  they  were  entertained  tre  the  court  of  the  garden, 
V.  5.  The  hangings  with  w  hich  the  several  apartments  were 
divided,  or  the  tents  which  were  tliene  pitched  for  the  companv, 
were  very  fine  and  rich  ;  so  were  the  beds  or  benches  on  which 
they  sat,  and  the  pavement  under  their  feet,  v. 6.  Better  is  a 
dinner  of  herbs  with  quietness,  and  the  enjoyment  of  one's  self 
and  a  friend,  than  this  banquet  of  wine,  with  all  the  noise  and 
tumult  that  must  ncefis  attend  it. 

III.  Of  the  good  Cider  which,  in  some  respects,  was  kept  there 
notwithstanding.  We  do  not  find  this  like  15el^haz^ar's  feast,  in 
«  hich  dunghill-gods  were  praised,  and  the  vessels  of  the  sanctuary 
jirofaned,  Dau.5.3,4.  Vet  the  Chaldean-paraphrase  says,  that 
the  vessels  of  the  sanctuary  «ere  used  in  this  feast,  to  Ihe  great 
grief  of  the  pious  Jews.  It  was  not  like  Kerod's  feast,  wiiich 
reserved  a  prophet's  head  for  the  last  dish. 

Two  things  we  may  gather  from  the  account  here  given  of  Ibis 
feast,  which  are  laudable. 

l.That  there  was  no  forcing  of  healths,  nor  urging  of  Ihem. 
The  drinking  was  according  to  the  law,  probably,  some  law  lately 
made  ;  none  did  compel,  no  not  by  a  continual  proposing  of  it ;  (as 
Josephns explains  it;)  they  did  not  send  the  glass  about,  but  every 
man  drank  as  he  pleased,  (v,8.)  so  that,  if  there  were  any  that 
drank  to  excess,  it  was  their  own  fault,  a  fault  which  few  would 
commit,  when  the  king's  order  put  an  honour  upon  sobriety.  This 
caution  of  a  heathen  prince,  even  then  when  he  would  shew  his 
iienerositv,  may  shame  many  who  are  called  Christians,  who  thinli 
they  do  not  sufficiently  shew  their  good  housekeeping,  nor  bid 
their  friends  welcome,  unless  they  make  them  drunk,  and,  under 
pretence  of  sending  the  health  round,  send  the  sin  round,  and 
death  with  it.  There  is  a  woe  to  them  that  do  so  ;  let  them  read 
it,  and  tremble,  Hab.2. 15, 16.  Ii  is  robbing  men  of  their  reason, 
their  richest  jewel,  and  making  them  fools,  the  greatest  wrong 
that  can  be. 

2.  That  there  was  no  mixed  dancing ;  for  the  gentlemen  and 
ladies  were  entertained  asunder,  not  as  in  Belshazzar's  feast, 
whose  wives  and  concubines  drank  with  him,  (Dan.  5. 2.)  or 
Herod's,  whose  daugh'.-er  danced  before  him.  Vashti  feasted  the 
women  in  her  own  apartment ;  not  openly  in  the  court  of  the 
garden,  but  in  the  royal  house,  v.  9.  Thus,  while  the  king 
shewed  the  honour  of  his  majesty,  she  and  her  ladies  shewed  the 
honour  of  their  modesty,  w  hich  is  truly  Ihe  majesty  of  the  fair  sex. 

10.  On  the  seventh  day,  when  the  heart  of  the 
kin"'  was  merry  with  wine,  he  commanded  Mehn- 
man,  Biztha,  Harbona,  Bigtha,  and  Abagtha, 
Zethar,  and  Carcas,  the  seven  chamberlains  that 
served  in  the  presence  of  Ahasuerus  the  king, 
11.  To  bring  Vashti  the  queen  before  the  king  with 
the  crown  royal,  to  shew  the  people  and  the  princes 
her  beauty:  for  she  was  fair  to  look  on.  12.  Butllit; 
queen  Vashti  refused  to  come  at  the  king's  com- 
mandment  l)y    his  chamberlains:     therefore  waft 


Before  Christ  519. 


ESTHER.  I. 


Vasliti's  Refusal  lo  appear. 


the  king  very  wrolli,  and  his  anger  burned  in  him. 
13.  Then   the  kin;^   said    to   the  wise  men,   which 
knew  the  limes,  (for  so  icas  tlie  king's  manner  toward 
all   that   knew  law  and  judgment:      14.  And   the 
next  unto  iiim  ivas  Carshena,  Sliethar,  Admatha, 
Tarshfsli,    Meres,    Marsena,   mid    Memncan,   the 
■seven  princes  of  Persia  and  Media,  which  saw  the 
king's  face,  onrf which  sat  the  first  in  tiie  kingdom;) 
15.  What    shall    we    do    unto    the    queen    Vasliti 
according  to  law,  because  sl)e  liath  not  performed 
llie  commanthiient  of  the  king  Aliasuerus  by  the 
chamberlains?   IfJ.  And  Memucan  answered  before 
the  king  and  the  princes,  Vashti  the  queen  iialh  nol 
done  wrong  to  the  king  only,  but  also  to  ail   l!ie 
princes,  and  to  all  the  people  that  are  in  all   the 
provinces  of  the  king  Ahasuerus.    17.  For  f/iis  deed 
of  the  queen  sliali  comeal)road  unto  all  women,  so 
liiat  they  shall  despise  their  husbandsin  their  eyes, 
when  it   siiall   be  reported.  The   king  Ahasuerns 
commanded  Vasiili  the    queen   lo   be  brougiit  in 
before  him,  but  she  came  not.      18.  Likeivise  shall 
the  ladies  of  Persia  and  Media  say  this  day  unto  all 
the  king's  princes,  whicii  have  heard  of  the  deed  of 
Ihe  queen.     Thus  shall  there  arise  too  much  con- 
tempt and  wrath.     19.  If  it  please  the  king,  let  there 
go  a  royal  commandment  from   him,  and  let  it  be 
written  among  the  laws  of  the   Persians  and  the 
Medes,  that  it  be  not  altered,  Tiiat  Vashti  come 
no  more  before  king  Ahasuerus;  and  let  the  king 
give  her  royal  estate  unto  another  that  is  better 
than  she.      20.  And  when  tlie  king's  decree  which 
he  siiall  make  sirall  i)e  i)ul>lisiied  throughout  ail  liis 
empire,  (for  it  is  great,)  all  the  wives  shall  give  to 
their   iuisiiands  honour,  l>oth   to  great  and  small. 
21.  And  tiiesaying  pleased  the  king  and  theprinces; 
and  tlie  king  did  according  to  the  word  of  Memu- 
can:    22.  For   iie   sent  letters  into  all    tlie   king's 
provinces,   into  every   province  according   to   the 
writing  tliereof,   and    to    every  people   after  their 
language,  tiiat  every  man   should  bear  rule  in   Ids 
own    house,    and    tiiat    it    siionld    be    published 
according  to  tiie  language  of  every  people. 

^  e  liave  Iicvc  a  (famj)  to  all  llie  iiiirtli  of  Aliasuerus's  feast;  it 
I  ilfd  in  lipavines*  nol,  as  .Toll's  cliililreri's  feast,  by  a  wind  from 
'•I-  "ilderness,  not,  as  Relsliazzar's,  !)y  a  hand-writing  on  ttie 
«all,biil  1)\  Ins  own  folly.  An  niiliappy  falling-  out  there  was,  at 
l!i<-  end  of  Ihe  («a»l,  liclween  the  Eun;^  and  queen, wliicli  broke  off 
Ihe  feast  ahriii>tly,  and  sent  the  gnosis  away  silent  and  ashamed. 

1.  It  was  cerlainly  the  Uinp's  weakness,  "lo  send  for  Vashti  into 
his  presence,  when  lie  was  drunk,  and  in  eompanv  with  abundance 
of  gentlemen,  many  of  whom,  it  is  likely,  were  in  the  same  con- 
Hition.  When  his  heart  teas  merry  with  iliiie,  nothing  would  serve 
him,  but  Vashti  must  come,  well  dressed  as  she  was,  wilh  the 
iroicn  ou  her  head,  that  the  princes  and  people  might  see  what  a 
handsome  woman  she  mhs,  v.  10, 11.  Hereby,  1.  He  dishonoured 
himself  as  a  husband,  who  ought  to  protect,"  but  by  no  means  to 
•"xpose,  Ihe  modesty  of  his  wife,  who  ought  to  be  to  her  a  covering 
»/  the  eyes,  (Gen.  20. 16.)  nol  to  uncover  then).  2.  He  diminished 
ainisell   as   a  king,  in   commanding   that  from    his   wife   which 


she  might  refuse,  much  to  the  honour  of  her  virtue.  It  was  against 
the  custom  of  the  Persians  for  the  women  loapjiear  in  public,  and 
he  put  a  great  hardship  upon  her,  when  he  did  not  court,  bi4 
command,  he.  to  do  so  uncouth  a  thing,  and  make  her  a  shew. 
If  he  had  not  been  put  out  of  Ihe  jiosscssion  of  himself  by  drink- 
ing to  excess,  lie  would  nol  have  done  such  a  thing,  but  have 
been  angry  at  any  one  that  should  have  mentioned  it.  When  the 
wine  is  in,  the  wit  is  out,  and  men's  reason  departs  from  them. 

II.  However,  perhaps  it  was  not  her  wisdom  to  deny  him  : 
(v.  12.)s7/c  refused  to  come;  though  he  sent  his  command  by  severs 
honourable  messengers,  and  publicly,  and,  Josephus  savs,  sent 
again  and  again,  yet  she  persisted  in  her  denial.  Had  she  come, 
w  hile  it  was  evident  that  she  di<l  il  in  pure  obedience,  it  would  have 
been  no  reflection  upon  her  nioilcsty,  nor  a  bad  example.  The 
thing  was  not  in  itself  sinful,  and  therefore  to  obey  had  been 
more  her  honour  than  to  be  so  precise.  Perhajjs  she  refused  in  a 
haughly  manner,  and  theii  it  was  certainly  evil ;  she  scorned  to 
come  at  the  king's  commandment.  What  a  morlification  was  this 
to  him  !  While  he  was  shewing  Ihe  gloiy  of  his  kingdom,  he 
shewed  the  rc|)roach  of  his  family,  that  he  had  a  wife  that  would 
do  as  she  i>leased.  Strifes  between  yoUe-feilows  are  bad  enough 
al  any  time,  but  before  company  they  are  very  scandalous,  and 
occasion  blushing  and  uneasiness. 

HI.  The  king,  thereupon,  grew  outrageous.  He  that  had  rule 
over  127  provinces,  had  no  rule  over  his  ow  n  spirit,  but  bis  anger 
burned  in  him,v.\'2.  He  l>ad  consulted  liis  own  comfort  and 
credit  more,  if  he  had  stifled  his  vcsciilmeuts,  had  passed  by  the 
affront  his  wife  gave  him,  ami  tiuncti  il  off  wilh  a  jest. 

IV.  Though  he  was  very  angry,  he  v^ould  n  i  do  any  thing  in 
this  matter,  till  he  advised  with  his  privy -connsellurs  ;  as  he  had 
seven  chamberlains  to  execute  bis  orders,  who  are  uaujcd,  (r.lO.^ 
so  he  had  seven  counsellors  to  direct  his  orders,  'the  greater 
power  a  man  has,  the  greater  need  he  has  of  advice,  that  he  may 
not  abuse  his  power.  Of  these  counsellors  it  is  said,  that  they 
were  learned  men,  for  they  hiiew  law  and  jvdgitie7it ;  that  they 
were  wise  men,  for  they  knew  the  times:  and  that  the  king 
put  great  confidence  in  ihem,  and  honour  U])on  them,  for  they 
saw  the  kiiiy's  face,  and  sutjirst  in  the  hingdom,  r.  13,  14.  In 
Ihe  mullitude  of  such  counsellors  there  is  safely.      Now  here  is, 

l.The  question  proposed  to  this  cabinet-council ;  {u.  15.)  What 
shall  ue  do  to  the  qncen  Vashti,  according  to  law  i  Observe,  (1.) 
Though  it  was  the  queen  that  was  guilty,  tlie  law  must  have  its 
course.  (2.)  Though  the  king  was  very  angry,  yet  be  would  do 
nothing  but  what  he  was  advised  was  according  to  law. 

2.  The  pro|)osal  which  Memucan  made,  that  ^'ashti  should  be 
divorced  for  her  disobedience.  Some  suggest  that  he  ga\e  Ibis 
severe  advice,  and  the  rest  agreed  to  il,  because  they  knew  it 
would  please  the  khig,  would  gratify  both  bis  |iassion  now,  and 
his  appetile  afterward.  But  Josephus  says,  that,  on  the  contrary, 
he  had  a  strong  affection  for  Vashti,  and  would  not  have  jmt  her 
awny  for  this  offence,  if  he  could  legally  have  passed  it  by.  And 
then  we  must  suppose  Memncan,  in  his  advice,  to  have  had  a 
sincere  rcgnrd  to  justice  and  the  pulilic  good. 

( 1.)  He  shews  what  would  be  the  bad  consequences  of  the  queen's 
disobedience  to  her  husband,  if  it  were  passed  by  and  not  animad- 
verted upon  ;  that  il  would  imbolden  othei'  wives  both  to  disobey 
their  husbands,  and  to  domineer  over  thein.  Had  this  unhappy 
falling  out  between  Ihe  king  and  his  wife,  wherein  she  was  cors- 
queror,  been  private,  the  error  had  remained  wilh  themselves,  and 
the  quarrel  might  have  been  composed  privately  among  themselves-; 
but  it  happening  lo  be  public,  and  perhaps  the  ladies,  that  were 
now  feasting  with  the  queen,  having  shewed  themselves  pleased 
with  her  refusal,  her  bad  example  would  be  likely  to  have  had  a 
bad  influence  upon  all  the  families  of  the  kingdom  ;  if  the  queen 
must  have  her  humour,  and  llie  king  must  submit  to  it,  (since  the 
houses  of  private  persons  commonly  take  their  measures  from  the 
courts  of  princes,)  the  wives  would  be  haughty  and  imperious,  aiKl 
would  scorn  to  obey  their  husbands,  and  the  poor  despised  husbands 
might  fret  at  it,  but  could  not  hpl|)  themselves,  for  the  conten- 
tions of  a  wife  are  a  continual  dropping;  Frov.  19.13. — 2T.15, 
and   see    Frov.  21.0. — 25.24.     When    wives   despise   their  hut- 


Before  Christ  515. 


ESTHER,  I,  II. 


VasViti  liivorced. 


banda,  wlioni  lliey  oiiolu  lo  rerrrcncr,  (E|)h.5. 33.)  and  contend 
for  domininn  over  those  to  xvlioiii  they  ought  to  be  in  subjec- 
tion, (1  l'el.3.  I.)  t'"'"'  cannipt  !»iit  be  continual  guilt  and  grief, 
confusion,  and  e\  cry  evil  work.  And  great  ones  must  take  heed  of 
setting  copies  of  this  kind,  r.l6"..18. 

(2.)  He  shews  what  wouhl  be  Ihe  good  consequence  of  a  decree 
against  Vashli,  tliat  she  should  be  divorced.  We  may  suppose, 
before  they  proceeded  to  this  extremity,  they  sent  to  Vashli  to 
know  if  she  would  yet  submit,  cry,  Peccavi — I  have  done  wrong, 
and  ask  the  king's  pardon,  which  if  she  had  done,  the  mischief  of 
her  example  would  have  been  effectually  prevented,  and  process 
would  have  been  staid;  l)ut,  it  is  likely,  she  continued  obstinate, 
and  insisted  upon  it  ns  her  prerogative  to  do  as  she  pleased,  whether 
it  pleased  the  king  or  no;  and  therefore  they  gave  this  judgment 
against  her,  that  she  come  no  more  before  the  king,  and  this  judg- 
ment so  ratified  as  never  to  be  reversed,  t).19.  The  consequence 
of  this,  it  was  hoped,  would  be,  that  the  wives  ivovld  give  to  their 
husbands  honour,  even  the  wives  of  the  great,  notwithstanding  their 
own  greatness,  and  the  wives  of  the  small,  notwithstanding  the 
husband's  meanness,  v. 20.  And  thus  every  man  would  bear  rule 
in  his  own  house,  as  he  ought  to  do,  and,  the  wives  being  subject, 
the  children  and  servants  woidd  be  so  too.  It  is  the  interest  of 
states  and  kingdoms,  to  provide  that  good  order  be  kept  in  private 
families. 

3.  The  edict  that  passed,  according  to  this  proposal,  signifying 
that  the  queen  was  divorced  for  conlumacv,  according  to  Ihe  law, 
and  that  if  other  wives  were,  in  like  manner,  undutiful  to  their 
husbands,  they  must  expect  to  be  in  like  manner  disgraced  ; 
(p. 21,22.)  were  they  better  than  the  queen?  Whether  it  was  the 
passion,  or  the  policy,  of  the  king,  that  was  served  by  this  edict, 
God's  providence  served  its  own  purj)ose  by  it,  which  was,  to  make 
way  for  Esther  to  the  crown. 

CHAP.  II. 

Two  tkinsrsare  here  recorded  in  this  chapter,  ivhich  ireve  icnrkin^  foirard  Ihe  dcliter- 
once  of  the  Jews  from  fltwwn^s  conspiracy.  I.  The  adt-ance  of  Esther  to  be  qtieen 
instead  of  Vasliti.  Many  others  were  candidates  for  the  honour  ;  (v.  1 . .  4.)  but 
Esther,  an  orphan, a  captive, Jew,  (v. 5.  .7.)  recommeyided  herself  to  llie  king's 
chamberlain  first,  (ti.S.  .11.)  and  then  to  the  king,  (u.  12.  .17.)  tr/io  made  her 
queen,  t).  18..20.  If.  The  good  service  (hat  Mordecai  did  to  the  king,  in 
discovering  a  plot  against  his  life,  v.  21 .  .23. 

1 .  A  FTER  these  things,  when  the  wrath  of  king 
xjL  Ahasuerus  was  appeased,  lie  remembered 
Vasliti,  and  what  she  had  dene,  and  what  was  de- 
creed against  lier.  2.  Then  said  tlie  king's  servants 
that  ministered  nnto  him.  Let  tiiere  be  fair  young 
virgins  sought  for  the  king:  3.  And  let  the  king 
appoint  officers  in  all  the  provinces  of  his  kingdom, 
'that  they  may  gatlier  together  all  tlie  fair  young 
virgins  unto  Shushan  the  palace,  to  the  house  of 
tiie  women,  unto  the  custody  of  Hege  the  king's 
chamberlain,  keeper  of  the  women;  and  let  their 
things  for  purification  be  given  them:  4.  And  let 
ihe  maiden  which  pleaseth  the  king  be  queen 
instead  of  Vashli.  And  the  thing  pleased  the 
king;  and  he  did  so.  5.  Now  in  Shushan  the 
palace  there  was  a  certain  Jew,  whose  name  u-as 
Mordecai,  the  son  of  Jair,  the  son  of  Shimei,  the 
son  of  Kish,  a  Benjamite;  6.  Who  had  been  car- 
ried away  from  Jerusalem  with  the  captivity  which 
had  been  carried  away  with  Jeconiah  kiiigof  Judali, 
whom  Nebuchadnezzar  the  king  of  Babylon  had 
carried  away.  7.  And  he  brought  up  Hadassah, 
that  is  Estlier,  his  uncle's  daughter :   for  she  had 


neither  father  nor  mother,  and  llie  maid  ^cas  fair 
and  beautiful;  whom   Mordecai,  when  her  father 
and  mother  were  dead,  took  for  his  own  duuL;hter. 
8.  So  it  came  to  pass,  when  the  king's  command  nienl 
and  his  decree  was  heard,  and  wlien  many  maidens 
were  gathered  together  unto  Shushan  the  palace,  to 
the  custody  of  Hegai,  that  Esther  was  brouglitalso 
unto   the  king's   house,  to  the  custody  of  Hegai, 
keeper  of  the  women.     9.  And  the  maiden  pleased 
him,   and  she  obtained  kindness  of  him;   and   ha 
speedily  gave  her  her  things  for  purification,  with 
such  things  as  belonged  to  her,  and  seven  maidens 
which  ivere  meet  to  be  give>n  her,  out  of  the  king's 
liouse:  and  he  preferred  her  and  her  maids  nnto  the 
hesi  jjlace  of  the  house  of  the  women.      10.  Esther 
liad  not  shewed  her  people  nor  her  kindred:   for 
Mordecai   had   charged  her  that  slie  should   not 
shew   it.      11.   And   Mordecai   walked    every   day 
before  the  court  of  tlie  women's  house,   to  know 
how  Esther  did,  and  what  should  become  of  her. 
12.  Now  when  every  maid's  turn  was  come  to  go  in 
to  king  Ahasuerus,  after  that  she  had  been  twelve 
montiis,  according  to  the  manner  of  tlie  women, 
(for  so  were  the  days  of  their  purifications  accom- 
plished, to  wit,  six  months  with   oil  of  myrrh,  and 
six  months  with  sweet  odours,  and  with  other  ih'xn^s 
for  the  purifying  of  the  women;)      13.  Then  thus 
came  every  maiden  unto  the  king;  whatsoever  she 
desired  was  given  her  to  go  with  her  out  of  the  house 
of  the  women  unto  the  king's  house.      14.  In  the 
evening  she  went,  and  on  the  morrow  she  returned 
into  the  second  house  of  the  women,  to  the  custody 
of  Shaashgaz,  the  king's  chamberlain,  which  kept 
the   concubines:    she   came  in   unto  the  king  no 
more,  except  Ihe  king  delighted  in  her,  and  tiiat  she 
were  calletl  by  name.      15.  Now  when  the  turn  of 
Esther,  the  danghler  of  Abiliail  the  uncle  of  Mor- 
decai, who   had   taken   her  for   his  daughter,  was 
come  to  go  in  unto  the  king,  she  required  nothing 
but  what  Hegai  the  king's  chamberlain,  the  keeper 
of  the  women,  appointed.     And   Esther  obtained 
favour  in  the  sight  of  all  them  that  looked  upon  her. 
10.  So  Esther  was  taken  unto  king  Ahasuerus  into 
his  house  royal  in  the   tenth   month,  which  is  the 
month  Tebetii,  in  the   seventh   year  of  his  reign. 
17.  And  the  king  loved  Esther  above  all  the  women, 
and   she  obtained    grace  and  favour  in   his  sight 
more  than  all  tlie  virgins;  so  that  he  set  the  royal 
crown  upon  her  head,  and  made  her  queen  instead 
of  Vashti.      18.  Then   the  king  made  a  great  feast 
unto  all  his  princes  and  his  servants,  even  Esther's 
feast;    and   he  made  a  release   to  the  provinces, 
and  gave  gifts,  according  to  the  state  of  the  king. 
19.  And  when  the  virgins  were  gathered   together 
the  second  time,  then  Mordecai  sat  in  the  king's 
gate.     20.  Esther  had  not  yet  shewed  her  kindred 


ESTIIEII.   II. 


f>el'ure  Clirisl  514. 

nor  her  people;  as  Mordecai  had  charged  hei- 
fer Esther  did  the  commandment  of  Mordecai, 
like  as  when  she  was  brought  up  with  him. 


How  God  put  down  one  that  was  high  and  nirshtj,  from  her 
seal,  we  read  in  the  chajrfer  before,  and  are  now  to  be  told  how 
he  e'xahed  one  of  h)w  degree,  as  the  virgin  Mary  observes  in  her 
sons,  (Luke,  1.52.)  and  Hannah  before  her,  1  Sarii.2.4.  .8. 
Vasfiti  being  htmibted  for  her  height,  Esther  is  advanced  for  her 
humility.     Observe, 

I.  The  extravagant  coarse  that  was  taken   to   ph>ase    the  king 
with  another  wife  instead  of  Vashti.     Joscphus  says,  tliat,  when 
his  anger  was  over,   he  was  exceedingly  grieved  that   the  matter 
was  carried  so  far,  and  wonld  have  been  reconciled  to  Vashts,  but 
that,  by   the  constitution    of  the  goveruinetit,   the   judgment  was 
irrevocable;  that,  thaiefore,  to  make  liim  forsret  her,  they  con- 
trived how  to  entertain  him  first  with  a  great  variety  of  concubines, 
and  then  to  fix  him  to  the  most  agreeable  of  them   ail  for  a  wife 
instead  of  Vashti.    The  marriages  of  princes  are  commonly  made 
by  policy  and  interest,  for  the  enlarging  of  llieir  dominions,  and 
ttte  strengthening  of  their  alliances;  but  this  must  be  made  partly 
i>y  the  agreeableness  oS  the  )>eFson  to  the  kiiig's  fancy,  tvhilliershe 
were  rich  or  poor,  noble  or  ignoble.     What  pains  were  taken  to 
humonr  the  king!    As  if  his  power  and  weallli  were  given  him  for 
no  other  end,  than  that  he  might  have  all    the  delights  of  sense 
wound  up  to  the  height  of  pSeasurableness,  and  exquisitely  refined, 
though,  at  the  best,  they  arc  but  dross  and  dregs   in  comparison 
T\ith  divine  and  spiritual  pleasures.     1.  All   the    provinces  r?f  his 
kingdom   must  be  searched,   for   fair  young  virgins,  and   officers 
appointed    to  choose   them,   v.S.       2.  A  house  (a   seraglio)  was 
jircpared  on  purpose  for  them,  and  a  person  a))i)ointcd  to  have  the 
ihnrae  of  them,  to  see  that  they  were  well  provided  for.      3.  No 
less  than  twelve  months  was  allowed   them  for  their  purification, 
some  of  them,  at  least,  who  were  brought  out  of  the  country,  lliai 
thev  might  be  very  clean,  and  perfumed,  v.\2.     Even  those  who 
*ere  llie  master-pieces  of  natnre  must  yet  have  all  this  help  from 
trt,  to  recommend  them  to  a  vain  and  carnal  mind.     4.  After  the 
;ing  had  once  taken  them  to  his  bed,  they  were  made  recluses  ever 
after,  except  the  king  pleased  at  any  time  to  send  for  them;  (r.14.) 
they  were   hioked  npon   as  secondary  wives,  were  maintained  b\ 
the" king  accordingly,  and  might  not  marry.     We  may  see,  by  Ihi- 
instancc,  to  wliatabsurd  practices  those  came,  who  were  desti- 
tute of  divine  revelation,  and  who, as  apunishmeot  for  their  idola- 
try, were  given  up  to  vile  affections;  havini:  broken  through  that  law 
of  creati(M),  wliich    resulted  from  God's  making  man,  they  brake 
through   another  law,  which  was   founded   upun  his  making  one 
man  and  one  woman.      See  what  need  there  was  of  the  gospel  of 
Christ  to  purify  men   from  the  hists  of  the  flesh,  and  to  reduce  I 
them  to  the  original  institution.     Those  that  have  learned  Christ 
will  think  it  a  shame  even  to  frpcak  nf  such  thmgs  an  these  which 
were  done  of  them,  not  only  m  secret,  but  avowedly,  Eph.5.12. 

IF.  Tiie  over-ruling  providence  of  God,  thus  bringing  Esther  to 
be  queen.  Had  she  been  first  recommended  to  Ahasuerus  for  a 
v.ifc,  he  woidd  have  rejected  the  motion  with  disdain.  But  when 
she  comes  hi  her  turn,  after  several  ulhers,  and  it  was  found  that 
Ihougli  many  of  them  were  ingenious  an<l  discreet,  graceful  and 
agreeable,  \el  Esther  excelled  them  all,  way  was  made  for  her, 
even  by  her  rivals,  into  the  king's  affections,  „.kI  the  honours 
ronseqnenl  thereupon.  It  is  certain,  as  IJishop  Patrick  says,  that 
those  who  suggest  that  she  committed  a  great  sin,  to  come  at  this 
dignity,  do  not  consider  the  custom  of  those  times  and  countries. 
Everv  one  that  the  king  took  to  his  bed  was  married  to  him,  and 
Bas  his  wife  of  a  lower  rank,  as  Hagar  was  Abraham's;  so  that  if 
Esther  had  not  been  made  queen,  the  sons  of  Jacob  need  not  say 
that  he  he  dealt  with  their  sisters  as  with  a  harlot.  Concerning 
Esther,  we  must  observe, 

] .  Her  original  and  character.  (  1 .)  She  was  one  of  the  children 
III  the  captii'iti/ :  a  Jewess,  and  a  sharer  with  her  people  in  their 
bondage.  Daniel  and  his  fellows  were  advanced  in  the  land  where 
Ihcy  were  caj>tives,   for  the\  wen-  of  those  whom  God  sent  thither 


Esther  chosen  Queen. 


for  their  good,  Jer.  24. 5.     (2.)  She  was  an  orphan,  her  father  and 
mother   were    both    dead;    {v.l.)  bnt   when    they  had   forsakeo 
her,  then  the  Lord  took  her  up,  Ps.27.10.     When   those  whosi 
nnhappiness  it  is  to   be  thus  deprived  of   their  parents  in   theit 
childhood,  yet  afterward  come   to  be  eminently   pious  and  pros- 
perous, we  ought  to  take  notice  of  it  to  the  glory  of  that  God,  and 
his  grace  and  providence,  who  has  taken  it  among  the  titles  of  hij 
honour,  to  be  a  Father  of  the  fatherless.     (3.)  She  was  a  beauty; 
fair  of  form,  good  of  countenance,  so  it  is  in  the  margin,  v.% 
Her  wisdom  and    virtue  were  her  greatest   beauty,   but  it  is  an 
advantage   to   a  diamond    to   be  well   set.      (4.)  Mordecai,   her 
cousin-german,  was  her  guardian,   brought  her  up,  and  took  her 
for  his  own  daughter.     The  LXX  say  that  he  designed  to  make 
her  his  wife;  if  that  were  so,  he  was  to  be  praised  that  he  opposed 
not   her   better   preferment.     (5.)  Let   God    be    acknowleged   in 
raising  up  friends  for  the  fatherless  and  motherless;  let  it  be  an 
encouragement  to  that  pious  instance  of  charity,  that  many  whii 
have  taken  care  of  the  education  of  orphans  have  lived  to  see  the 
good   fruit  of  their  care  and  pains,  abundantly  to  their  comfort. 
Dr.  Lightfoot  thinks   that  this  Mordecai   is   llie  same  with    that 
mentioned,   Ezra,  2.2.  who  went  up  to  Jerusalem  with   the  first, 
and  helped  forward  the  settlement  of  his  people,  until  the  building 
of  the  temple  was  stopped,  and  then  went  back  to  the  Persian 
court,  to  see  what  service  he  could  do  them  there. 

Mordecai  being  Esther's  guardian  or  pro-parent,  we  are  told, 
[1.]  How  tender  he  was  of  her,  as  if  she  had  been  his  own  child  ; 
(d.  11.)  he  walked  before  her  door,  every  day,  to  know  how  she 
did,  and  what  interest  she  had.  Let  those  whose  relations  are  thus 
cast  upon  them  by  Divine  Providence,  he  thus  kindly  affectioned 
to  them,  and  solicitous  for  them.  [2.]  How  respectful  she  was  to 
him,  though  in  relation  she  was  his  equal,  yet  in  age  and  depemi- 
cnce  being  his  inferior,  she  honoured  him  as  her  father,  did  his 
commandment,  r.20.  This  is  an  example  to  orphans;  if  they  fall 
into  the  h.inds  of  those  who  hiv2  iheni  and  take  care  of  them,  let 
them  make  suitable  returns  ol  (bilN  and  affection.  The  less  ol. lined 
their  guardians  weiv,  in  dniv,  to  pio\s<le  for  them,  the  more 
obliged  they  are,  in  gratitude,  to  honour  and  obey  their  guardians. 
Here  is  an  instance  of  Esther's  obsequiousness  to  Mordecai,  that 
she  did  not  shew  hi-r  people  or  her  kindred,  because  Mordecai  had 
charged  her  that  she  sliould  not,  v.  10.  He  did  not  Ind  her  deny 
her  country,  nor  tell  a  lie  to  conceal  her  parentage  ;  if  he  had, 
she  must  not  have  done  it;  but  he  bid  her  not  proclaim  it:  all 
truths  are  not  to  be  spoken  at  all  times,  though  an  untruth  is  iinl 
to  be  spoken  at  any  time.  She  being  born  in  Shushan,  and  her 
parents  being  dead,  all  look  her  to  be  of  Persian  extraction,  and 
she  was  not  bound  to  nndeceive  them. 

2.  Her  preferment.  Who  would  have  thought  that  a  Jew,  a 
captive,  an  orphan,  was  born  to  be  a  queen,  an  empress?  Yet  so 
it  proved.  Providence  sometimes  raiseth  up  the  poor  out  of  the 
dust,  to  set  them  among  princes,  1  Sam.  2. 8.  ( 1.)  The  king's 
chamberlain  honoured  her,  (v.  9.)  and  was  ready  to  serve  her"; 
wisdom  and  virtue  will  gain  respect.  They  that  make  sure  God's 
favour,  shall  find  favour  with  man  too,  as  far  as  it  is  good  for  them. 
All  that  looked  npon  Esther  admired  her,  (u.  15.)  and  concluded 
that  she  was  the  lady  that  would  win  the  prize :  and  she  did  win 
it.  (2.)  The  king  himself  fell  in  love  with  her.  She  was  ncf 
solicitous,  as  the  rest  of  the  maidens  were,  to  set  herself  off  witi 
artificial  beauty ;  she  required  nothing  but  just  what  was  appointei 
her ;  (i;.  1 5.)  and  yet  she  was  most  acceptable.  The  more  natural 
beauty  is,  the  more  agreeable.  The  king  loved  Esther  abo\  e  all  the 
women,  u.  17.  Now  he  needed  not  to  make  any  further  trials,  ot 
take  time  to  deliberate;  he  is  soon  determined  to  set  the  rot/ai 
crou-n  upoti  her  head,  and  make  her  queen,  v. 17.  This  was  don< 
in  his  seventh  year;  (u.  16.)  "Vashti  was  divorced  in  histhird  year; 
(cA.l.  3.)  so  that  he  was  four  years  without  a  queen. 

Notice  is  taken,  [l.]Of  the  honours  the  king  put  upon  Esther, 
He  graced  the  solemnity  of  her  coronation  with  a  roijalfeast,  (v.  18.) 
at  which  perhaps  Esther,  in  compliance  with  the  king,  made  a 
public  appearance,  which  Vashti  had  refused  to  do;  that  she 
might  have  the  praise  of  obedience  in  the  same  instance  in  which 
the  other  incurred  the  blot  of  disobedience.    He  also  granted  are- 


Before  Christ  510. 


ESI  HER,  II,  III. 


Mordecai's  Discovery  of  a  Plot. 


lease  to  the  provinces,  eillier  a  rcmiilance  of  the  taxes  in  aricar,  or 
an  act  of  grace  for  criminals:  as  Pilate,  at  liie  feast,  releaseil 
a  prisoner.  This  was  lo  acid  to  the  joy.  [2.]  Of  the  deforcnce 
Estiier  continiie<i  to  pay  to  her  former  giiarilian;  slie  still  did  Ihc 
commandment  of  Mordccai,  as  xvhen  site  was  brouylit  vp  uil/t  him, 
f. 20.  Mordecai  sat  in  i/ie  king's  yatc,  that  was  the  height  of  his 
preferment,  he  was  one  of  the  porters,  or  rioor-kecpers,  of  the 
court;  whether  he  had  this  |)lace  before,  or  Esther  obtained  it  for 
him,  we  are  not  told;  ixtt  there  he  sat  contentedly,  and  aimed  no 
higher;  and  yet  Esther,  who  was  advanced  to  the  throne,  was 
observant  of  him.  This  was  an  evidence  of  an  humble  and  grateful 
disposition;  that  she  liad  a  sense  of  his  former  kindnesses,  and  his 
continued  wisdom ;  it  is  a  great  ornament  to  those  that  are 
advanced,  and  much  tlieir  praise,  to  remember  their  benefactors, 
to  retain  the  impressions  of  Iheir  good  education,  to  be  diffident 
of  themselves,  willing  to  take  advice,  and  thankful  for  it. 

21.  Ill  those  days,  wliile  Mordecai  sat  in  the 
kino's  gate,  two  of  the  i<in<i's  cliamberlains,  Bigthaii 
and  Teresh,  of  those  wliich  kept  tlie  door,  were 
wrotli,  and  souoht  to  lay  hand  on  the  kino; 
Aliasnerns.  22.  And  t!;e  thing  was  known  to 
Mordecai,  who  told  it  unto  Esther  the  queen; 
and  Esther  certified  the  king  titcreofm  Mordecai's 
natne.  23.  And  when  inquisition  was  niade  of  the 
matter,  it  was  found  out;  iherefore  they  were  hoth 
hanged  on  a  tree:  and  it  was  written  in  the  book  of 
the  chronicles  before  the  king. 

This  good  service  \\\\\':\\  Mordecai  did  to  the  government,  in 
discovering  a  plot  asrainst  the  life  of  the  king,  is  here  recorded, 
because  the  mention  of  it  will  again  occur  to  his  advantage.  No 
step  is  yet  taken  toward  Hanian's  design  of  the  Jews'  destruction, 
l)ut  several  steps  are  taken  toward  God's  design  of  their  deliverance, 
End  tills  for  one.  Goil  now  gives  Mordecai  an  opiiorliinity  of 
doing  the  king  a  good  turn,  that  he  might  have  the  fairer 
opportunity  afterward  of  doing  the  Jeirs  a  good  turn. 

1.  A  design  was  laid  against  the  king  by  two  of  his  own  servants, 
who  sought  to  lay  Iitiml  on  him,  not  only  to  make  him  a  prisoner, 
but  to  take  away  his  life,  r.21.  Probablv,  they  resented  some 
affront  which  they  lliought  he  had  given  them,  or  some  injury 
which  he  had  done  them.  \\'ho  would  be  ereat,  lo  be  so  much 
the  object  of  envy?  Who  would  be  arbitrary,  to  be  so  much 
the  object  of  ill-will?  Princes,  above  any  mortals,  have  their 
soids  continually  in  their  hands,  and  often  go  down  slain  to 
the  pit,  especially  those  who  caused  terror  in  the  land  of  the 
living. 

2.  Mordecai  got  notice  of  their  treason,  and,  by  Esther's  means, 
discovered  it  to  the  king,  hcrebv  confirming  her  in,  and  recommend- 
ing himself  to,  the  king's  favo\ir.  How  he  came  to  the  knowledge 
tif  it  does  not  appear;  whether  he  overheard  their  discourse,  or 
Ihey  offered  to  draw  him  in  with  them,  so  it  was,  that  the  thing 
vas  known  to  him:  this  ought  lo  be  a  warning  against  all  traitors 
and  seditious  practices;  though  thev  presume  upon  secrecy,  a  bird 
itf  the  air  shall  carry  the  voice.  Mordecai,  as  soon  as  he  knew  it, 
taiised  it  to  be  made  known  to  the  kinsr;  which  ought  to  be  an 
instruction  and  example  to  all  that  would  be  found  good  subjects, 
not  to  conceal  any  bad  design  they  know  of  against  the  prince  or 
fhe  public  peace,  for  it  is  making  a  confederacy  with  public  enemies. 

3.  The  traitors  were  hanged,  as  thev  deserved,  but  not  till  it 
ivas,  upon  searcli,  fidly  proved  against  Uiein,  (r.23.)  and  the 
whole  matter  was  recorded  in  the  king's  journals,  with  a  particular 
remark,  that  Mordecai  was  the  man  who  discovered  the  treason. 
He  was  not  rewarded  presently,  but  a  book  of  remembrance  was 
written.  Thus,  with  respect  to  those  who  serve  Christ,  though 
their  reconipence  is  adjourned  till  the  resurrection  of  the  just,  yet 
in  account  is  kept  of  their  work  of  faith  and  labour  of  love,  which 
God  is  not  vnriyhtcous  to  forget,  tleb.  6.  iO, 


CHAP.  HI. 

A  very  llach  niid  mournful  scene  here  opens,  and  which  IhreatcHS  (he  ritiit  of  aS 
the  peoiite  of  God.  Were  there  «o(  some  such  dark  nig:hls,  the  light  of  Clu 
mnrning  would  not  he  so  welcome.  I.  tlaman  is  made  the  king's  fnvourile, 
V.  I.     H.  Mordecai  refuses  to  give  him  the  honour  he  demanded,   «.  2..4, 

III.  Human,  for  his  sake,  vows  to  be  rerenged  Ufion  alt  the  Jews,  c.  S,6, 

IV.  He,  upon  a  malicious  suggeslioti,  obtains  «h  ordtr  from  the  king  «o  have 
them  all  7nassacred  upon  a  certain  day,  r.  7 . .  1 3.  V.  This  order  is  disyersei 
through  tlie  kingdom,  ti.  14, 15. 

1.  4  Fl'Ell  these  tilings  did  king  Ahasuerus 
X\.  promote  Hainan  the  s<»n  of  ilaininedatha 
the  Agagite,  and  advanced  him,  and  set  his  seat 
above  all  the  princes  that  were  wilh  liim.  2.  And 
all  the  king's  servants,  that  ifere  in  the  king's  gate, 
bowed,  and  reverenced  Hainan  ;  for  tlie  king  had  so 
commanded  concerning  hitn.  But  Moiderai  bowed 
not,  nor  did  him  reverence.  .'J.  'I'hen  the  king's 
servants,  which  uere  in  the  king's  gate,  said  unto 
Mordecai,  Why  transgressest  thou  the  king's  com- 
mandment? 4.  Now  it  came  to  pass,  when  they 
spake  daily  unto  him,  and  lie  hearkened  not  unto 
them,  tiial  tiiey  told  Hainan,  to  see  whether  Mor- 
decai's matters  would  stand;  for  he  had  told  them 
tiiat  he  n-ns  a  Jew.  5.  And  when  Hainan  saw  that 
.Mordecai  bowed  not,  nor  did  him  reverence,  then 
was  Hainan  full  of  wrath.  6.  And  he  thouglit 
scorn  to  lay  hands  on  Mordecai  alone;  for  they  had 
shewed  him  (lie  people  of  Mordecai:  wiieiefore 
Hainan  souglit  to  destroy  all  the  Jews  that  n-ere 
throughout  (lie  wliole  kingdom  of  Ahasuerus,  eieu 
the  people  of  Mordecai. 

Here  we  have, 

I.  Haman  adviinced  by  tlie  prince,  and  adored,  thereupon,  bv 
the  people.  The  prince  had  lately  laid  Esther  in  his  bosom,  bu' 
she  had  no  such  interest  in  him,  as  to  get  her  friends  preferred,  or 
to  prevent  the  preferring  of  one  who,  she  knew,  was  an  enemy  to 
her  people.  When  those  that  are  good  become  great,  they  still 
find  that  thev  cannot  do  good,  nor  prevent  mischief,  as  they 
would.  This  Hainan  was  an  Agagite,  an  Amalekite,  says  Joseph  us, 
probably  of  the  descendants  of  Agag,  a  common  name  of  the 
princes  of  Amalek,  as  appears.  Numb.  24.  7.  Some  think  that  he 
was,  by  birth,  a  prince,  as  Jehoiakim  was,  whose  seat  was  set  above 
the  rest  of  the  cai)tive  kings,  (2  Kings,  25.28.)  as  Hainan's  hei-e 
was,  v.^.  The  king  took  a  fancy  to  him,  (princes  are  not  bound 
to  gi.'e  reasons  for  their  favours,)  made  him  his  favourite,  his; 
confidant,  his  prime  minister  of  slate.  Such  a  commanding 
influence  the  court  then  had,  that  (contrary  to  the  proverl))  wiioiii 
it  blessed,  the  countrv  blessed  too;  for  all  men  adoiKl  this  rising 
sun,  and  the  king's  servants  were  particularly  comnnnded  to  bow 
before  him,  and  to  do  him  recerencc,  (r.  2.)  and  tliey  did  so.  I 
wonder  what  the  king  saw  in  Haman  that  wiis  couiujendiibie  or 
meritorious;  it  is  plain  that  he  was  not  a  man  of  honour  or  justice, 
of  any  true  courage,  or  steady  conduct,  but  prtuid,  and  passionate, 
and  revengeful;  vet  was  he  promoted,  and  caressed,  an<l  there  was 
none  so  great.as  he.      Princes'  darlings  are  not  always  worthies. 

II.  Mordecai  adhering  to  his  jMinciples  with  a  bold  and  daring 
resolution,  and  thei-clorc  refusing  to  reverence  Haman,  as  the  rest 
of  the  king's  servants  did,  i'.  2.  He  was  urged  to  it  by  his  friends, 
who  reminded  him  of  the  king's  coniniandment,  and  consequenllv 
of  the  danger  he  incurred,  if  he  lefused  to  comply  with  it;  it  w:n 
as  much  as  his  life  was  worth,  especially  considering  Haman"'* 
insolence,  f.  3.  They  spake  daily  to  him,  to  persuade  him  to 
conform;  but  all  in  vain,  he  hearkened  not  lo  them,  but  told  them 
plainly  that  he  was  a  Jew,  and  couhl  not  in  conscience  do  il. 
douhtiess,  his  refusal,  when  it  came  lo  be  taken  notice  of,  and 


Befcre  Clirisl  510. 

made  the  subject  of  (i.scourse,  was  commonly  attributed  to  pride 
and  envy,  that  he  would  not  pay  respect  to  Haman,  because,  on 
Ihe  score  of  his  alliance  to  Esther,  he  was  not  iiiniself  as  much 
promoted;  oi'  to  a  faitious  seditious  spirit,  and  a  disaffection  to 
the  kino'  and  his  goveninient ;  those  that  would  make  the  best  of  it, 
looked  upon  it  as  his  weakness,  or  his  want  of  breeding,  called  it 
a  humour,  and  a  piece  of  affected  sincularity :  it  does  not  appear 
that  anv  one  scrupled  it,  except  Mordecai;  and  yet  his  refusal  was 
pious,  conscientious,  and  pleasing  to  God,  for  the  religion  of  a  Jew 
forbade  him,  1.  To  give  such  extravagant  honours  as  were  required, 
to  any  mortal  man,  especially  so  wicked  a  man  as  Haman  was. 
In  the  apocryphal  chaj)ters  of  this  book,  (c/j.  13. 12  .  .  14.) 
Mordecai  is  brought  in,  thus  appealing  to  God  in  this  matter; 
Thou  knowest,  Lord,  that  it  xras  neither  in  contempt  nor  pride,  nor 
for  any  desire  of  glory,  that  I  did  not  bow  dov:n  to  proud  Haman, 
/or  I  could  have  been  content,  with  good-uill,  for  the  salvation  of 
Israel,  to  kiss  the  soles  of  his  feet ;  but  I  did  this,  that  I  might  not 
prefer  the  glory  of  man  above  the  glory  of  God,  neither  tcitl  I 
worship  any  but  thee.  2.  He  especially  thought  it  a  ))iece  of 
injustice  to  his  nation,  to  give  such  honour  to  an  Amalekite,  one 
of  that  devoted  nation  with  which  God  had  sworn  that  he  would 
have  perpetual  war,  (Exod.l7.  16.)  and  concerning  which  he  had 
given  that  solemn  charge,  (Deut.  25. 17.)  Retnember  what  Amalek 
did.  Though  religion  does  by  no  means  tleslrov  good  manners, 
but  teaches  us  to  render  Aono«r  to  whom  honour  is  due,  yet  it  is  the 
character  of  a  citizen  of  Zion,  that  not  onlv  in  his  heart,  but  in  his 
eyes,  such  a  vile  person  as  Haman  was  is  contemned,  Ps.15.4. 
Let  those  who  are  governed  bv  principles  of  conscience  be  steady 
and  resolute,  however  censured  or  threatened,  as  Mordecai  was. 

III.  Haman  meditating  revenge.  .Some,  that  hoped  thereby  to 
curry  favour  with  Hainan,  took  notice  to  him  of  Mordecai's 
rudeness,  waiting  to  see  whether  he  would  bend  or  break,  v.  4. 
Hama'i  then  observed  it  himself,  and  was  full  of  wrath,  r.5. 
A  meek  and  humble  man  would  have  slighted  the  affront,  and 
have  said,  "  Let  him  have  his  humour;  what  am  I  the  worse  for  it?" 
But  it  makes  Hainan's  proud  spirit  rage,  and  fret,  and  boil,  within 
him,  so  that  he  becomes  uneasy  to  himself  and  all  about  him.  It 
is  soon  resolved  that  Mordecai  must  die.  The  head  must  off  that 
will  not  bow  to  Haman  ;  if  he  cannot  have  his  honours,  he  will 
have  his  blood.  It  is  as  penal,  in  this  court,  not  to  worship 
Haman,  as  it  was,  in  Nebuchadnezzar's,  not  to  worship  the  golden 
image  which  he  had  set  up.  Mordecai  is  a  person  of  qualitv,  in  a 
post  of  honour,  and  own  cousin  to  the  queen;  and  yet  Haman 
thinks  his  life  nothing  towards  a  satisfaction  for  the  affront, 
thousands  of  innocent  and  valuable  lives  must  be  sacrificed  to  his 
indignation  ;  and  therefore  he  vows  the  destruction  of  all  the  people 
of  Mordecai,  for  his  sake,  because  his  being  a  Jew  was  the  reason 
he  gave  why  he  did  not  reverence  Haman.  Herein  appears 
Haman's  intolerable  pride,  insatiable  cruelty,  and  the  ancient 
antipathy  of  an  Amalekite  to  the  Israel  of  God.  Saul  the  son  of 
Kish,  a  Benjamite,  spared  Agag,  but  Mordecai  the  son  of  Kish,  a 
Benjamite,  (f/i.2.5.)  shall  find  no  mercy  with  thisAgagile,  whose 
design  is,  to  destroy  all  the  Jews  throughout  the  whole  kingdom  of 
Ahasuerus,  (t;.6.)  which,  I  suppose,  would  include  those  that  were 
returned  to  their  own  land,  for  that  was  now  a  province  of  his 
kingdom.  Come  and  let  us  cut  them  off  from  being  a  nation, 
Ps.83.4.  Nero's  barbarous  wish  is  his,  that  they  had  all  but  one  neck. 

7.  In  the  first  month,  that  is,  the  month  Nisan,  in 
the  twelfth  year  of  kino;  Aliasueriis,  they  cast  Pur, 
that  IS,  the  lot,  before  Haman,  from  day  to  day,  and 
from  month  to  month,  to  tlie  twelfth  month,  that  is, 
the  month  Adar.  8.  And  Haman  said  nnto  kina; 
Ahasuerus,  Tliere  is  a  certain  people  scattered 
abroad  and  dispersed  amonj^  the  people  in  all  the 
provinces  of  thy  kingdom ;  and  their  laws  are 
diverse  from  all  people;  neither  keep  they  the  king's 
laws:  therefore  it  is  not  for  the  king's  profit  to 


ESTHER,   HI.  liaman's  malignatit  Proposal. 

suffer  them.  9.  If  it  please  the  king,  let  it  be 
written  that  they  may  be  destroyed:  and  I  will  paj 
ten  thousand  talents  of  silver  to  the  hands  of  those 
that  have  the  charge  of  the  business,  to  bring  il  nAd 
the  king's  treasuries.  10.  And  the  king  took  hw 
ring  from  his  hand,  and  gave  it  unto  Haman  the  son 
of  Hammedatha  the  Agagite,  the  Jew.s'  enemy. 
11.  And  the  king  said  unto  Haman,  The  silver  ia 
given  to  thee,  the  people  also,  to  do  with  them  as  it 
seemeth  good  to  thee.  12.  Then  were  the  king's 
scribes  called  on  the  thirteenth  day  of  the  first 
month,  and  there  was  written  according  to  all  that 
Haman  had  commanded  imto  the  king's  lieutenants, 
and  to  the  governors  that  were  over  every  province, 
and  to  the  rulers  of  every  people  of  every  province 
according  to  the  writing  thereof,  and  to  every 
people  after  their  language;  in  the  name  of  king 
Aliasuerus  was  it  written,  and  sealed  with  tiie  king's 
ring.  13.  And  the  letters  were  sent  by  posts  into  all 
the  king's  provinces,  to  destroy,  to  kill,  and  to  cause 
to  perish,  allJews,  l)Oth  yoiingand  old,  little  cliildren 
and  women,  in  one  day,  even  upon  the  tliirteenth 
day  of  the  twelfth  month,  which  is  the  rnontli  A(hxr, 
and  io  take  tlie  spoil  of  them  for  a  prey.  14.  The 
copy  of  the  writing  for  a  commandment  to  be  given 
in  every  province  was  pnbli.shed  unto  all  people, 
tliat  they  should  be  ready  against  tliat  day.  15.  The 
posts  went  out,  being  hastened  by  the  king's  com- 
mandment, and  the  decree  was  given  in  Shushan 
tlie  pahice.  And  the  king  and  Haman  sat  down 
to  drink;  but  the  city  Siiushan  was  perplexed. 

Haman  values  himself  upon  that  bold  and  daring  thought, 
which,  he  fancied,  well  became  his  great  spirit,  of  destroying  all 
the  Jews;  an  undertaking  worthy  of  its  author,  and  which,  he 
promised  himself,  would  perpetuate  his  memory.  He  doubts  not 
but  to  find  desperate  and  bloody  hands  enough  to  cut  all  their 
throats,  if  the  king  will  but  give  him  leave;  how  he  obtained  leave, 
and  commission  to  do  it,  we  are  here  told.  He  had  the  king's  car, 
let  him  alone  to  manage  him. 

I.  He  makes  a  false  and  malicious  representation  of  the  Jews, 
and  their  character,  to  the  king,  «.8.  The  enemies  of  God's 
people  could  not  give  them  such  bad  treatment  as  Ihev  do,  if  the^ 
did  not  first  give  them  a  bad  name.  He  woidd  have  the  king 
believe,  1.  That  the  Jews  were  a  despicable  people,  and  that  it  was 
not  for  his  credit  to  harbour  them.  A  certain  people  there  is, 
without  name,  as  if  nobody  knew  whence  they  came,  and  what  they 
were ;  "  They  are  not  incorporated,  but  scattered  abroad  and 
dispersed  in  all  the  provinces  as  fugitives  and  vagabonds  on  the 
earth,  and  inmates  in  all  countries,  the  burthen  and  scandal  of  the 
places  where  they  live."  2.  That  they  were  a  dangerous  people,  and 
that  it  was  not  safe  to  harbour  them.  "  They  have  laws  and  usages 
of  their  own,  and  conform  not  to  the  statutes  of  the  kingdom,  and 
the  customs  of  the  country;  and  therefore  niav  be  looked  upon  as 
disaffected  to  the  government,  and  likely  to  infect  others  with  their 
singularities,  which  may  end  in  a  rebellion."  It  is  no  new  thing  for 
the  best  of  men  to  have  such  invidious  characters  as  these  given  of 
them  ;  if  it  be  no  sin  to  kill  them,  it  is  no  sin  to  belie  them. 

II.  He  bids  high  for  leave  to  destroy  them  all,  v.  9.  He  knew 
there  were  many  that  haled  the  Jews,  and  would  willingly  fall  upon 
them,  if  they  might  but  have  a  commission  ;  "  Let  it  be  written, 
therefore,  that  they  may  be  destroyed;  give  but  orders  for  a  general 
massacre  of  all  tlie  Jews,  and  Haman  will  undertake  it  shall  \n 


B<if>jre  Clirist  3K». 


ESTHER. 


easily  dojie:"  if  llie  king  «iil  ^raliK'  liim  in  lliis  iikiIIit,  Ii«  will 
make  iiini  a  present  of  ten  llunisaml  tuUtits,  uliicli  simll  \w  jxtii! 
inin  the  Itiiufs  treasuries.  This,  he  tiioiight,  would  he  a  powerful 
iiKliictiiieiit  to  tlie  king  to  consent,  and  Houid  ohviiite  the  strongest 
olijection  against  him,  whith  was,  that  the  government  must  needs 
tuslain  loss  in  its  revenues,  hy  the  dt'struetiou  of  so  niajiv  of  its 
*iii)(ects;  so  great  a  sum,  lie  hoped,  would  be  equivalent  for  thai. 
Proud  and  malicious  men  will  not  mind  the  cxpeni.es  of  their 
revenge,  nor  spare  any  cost  to  gratify  it;  yet,  no  douht,  Ilamaii 
knew  how  to  reimbtirse  himself  out  of  tlie  spoil  of  the  Jews, 
which  his  janizaries  were  to  seize  for  him,  (v.  13.)  and  so  to  make 
tliem  bear  the  charges  of  their  own  ruin  ;  while  he  himself  lu>j>ed 
to  be  not  only  a  saver,  but  a  gainer,  by  tlie  baigaln. 

III.  He  obtains  what  he  desired,  a  full  commission  to  do  what 
he  would  with  the  Jews,  d.  10,  11.  The  king  was  so  inatleiilive 
lo  business,  and  so  bewitched  with  Hamam,  that  he  took  no  lime  j 
to  examine  the  truth  of  his  allegations;  but  was  as  willing  as 
Haman  could  wish,  lo  believe  the  worst  concerning  the  Jews,  and 
therefore  he  gave  Ihcni  up  into  liis  hands,  as  lambs  to  the  lion  ; 
The  people  are  thine,  do  xvilh  them  as  it  seemeth  good  nnto  thee; 
he  does  not  say,  '*  Kill  them,  slay  them,"  (hoping  Hauian's  own 
cooler  thoughts  would  abate  the  rigour  of  that  sentence,  and 
induce  him  to  sell  them  for  slaves,)  but,  "  Do  what  thou  wilt  wilh 
them."  And  so  little  did  he  consider  how  much  he  should  lose  in 
his  tribute,  and  how  nnich  Ilaman  woidd  gain  in  the  spoil,  that 
he  gave  him  withal  the  ten  thousand  t-alcnts  ;  l^ie  silver  is  thine. 
Such  an  implicit  confidence  likewise  he  had  in  Haman,  and  so 
perfectly  had  he  abandoned  all  care  of  his  kingdom,  that  he  gave 
Haman  his  ring,  his  privv-seal,  or  sign-manual,  wlierewith  to 
confirm  whatever  edict  he  pleased  to  draw  up  to  this  purpose. 
Miserable  is  the  kingdom  that  is  at  the  disposal  of  such  a  head  as 
this,  which  has  one  ear  onlv,  and  a  nose  to  be  led  by,  but  neither 
eyes  nor  brains,  nor  scarcely  a  tongue,  of  its  own. 

IV.  He  then  consults  with  his  soolhsavers  to  find  out  a  lucky 
day  for  the  designe<l  massacre,  d.  7.  Tlie  resolve  was  taken  up  in 
the  first  month,  in  the  twelfth  year  of  the  king,  when  Esther  had 
been  his  wife  about  five  years ;  sonic  day  or  other  in  that  year  must 
be  pitched  upon;  and,  as  if  he  doubted  not  but  that  Heaven  would 
favour  his  design,  and  further  it,  he  refers  it  to  the  lot,  that  is,  to 
the  Divine  Providence,  to  choose  the  <lav  for  him ;  but  that,  in  the 
decision,  proved  a  better  friend  to  the  Jews  than  to  him;  for  the 
lot  fell  upon  the  twelfth  month,  so  that  Mordecai  and  Esther  had 
eleven  months  to  turn  them  in,  for  the  defeating  of  the  design  ; 
or,  if  they  could  not,  space  would  be  left  for  the  Jews  to  make 
their  escape,  and  shift  for  llieir  safety.  Haman,  though  eager  to 
have  the  Jews  cut  off,  yet  will  submit  to  the  laws  of  his  superstition, 
and  not  anticipate  the  supposed  fortunate  day,  no,  not  to  gratify 
his  impatient  revenge.  Probably,  he  was  in  some  fear  lest  the 
Jews  should  prove  too  hard  for  their  enemies;  and  therefore  durst 
not  venture  on  such  a  hazardous  enterprise,  but  under  the  smiles  of 
a  good  omen.  This  may  shame  us,  who  often  acquiesce  not  in  the 
directions  and  disposals  of  Providence,  when  they  cross  our  desires 
and  intentions.  He  that  bclievelh  the  lot,  much  more  that  believelh 
the  projiiise,  will  not  make  haste.  But  see  how  God's  wisdom 
serves  its  own  purposes  by  mens  folly  :  Haman  has  appealed  to 
the  lot,  and  to  the  lot  he  shall  go,  which,  by  adjourning  the  execu- 
tion, gives  judgment  against  him,  and  breaks  the  neck  of  the  plot. 

V.  The  bloody  etlict  is,  hereupon,  drawn  up,  signed,  and  pub- 
lished, giving  orders  to  the  militia  of  every  province  to  be  ready 
against  the  thirteenth  day  of  the  twelllh  month,  and,  on  that  day, 
to  niu-rder  all  the  Jews,  men,  women,  and  children,  and  seize  their 
effects,  i;.  12.  .14.  Had  the  decree  been  to  banish  all  the  Jews, 
and  expel  them  out  of  the  king's  dominions,  it  had  been  severe 
enough  ;  but  surely  never  any  act  of  cruelty  appeared  so  barefaced 
as  this,  to  destroy,  to  kill,  and  to  cause  to  perish,  all  the  Jews ; 
appointing  them  as  sheep  for  the  slaughter,  without  shewing  any 
cause.  No  crime  is  laid  to  their  charge  ;  it  is  not  pretended  that 
they  were  obnoxious  to  the  public  justice,  nor  is  any  condition 
offered,  upon  performance  of  which  the.y  might  have  their  lives 
spared,  but  die  they  must,  without  mercv.  Thus  have  the  church's 
euemi.'js   thirsted   after  blood,   the  blood  of  the  saints  and  the 


III.  IV.         The  Propufiiil  .\,-c(,'|)li'tl  bv  iht'  King. 

martyrs  of  Jesus,  and  drunk  of  it  till  I  hey  have  been  perfectly 
intoxicated,  (Rev.  17.  0.)  yet  slill,  bke  ihe  hnrselnch,  ihey  cry. 
Give,  give.  This  cruel  offer  is  ratified  with  the  king's  seal, 
directed  to  the  king's  licutcuants,  and  drawn  up  in  the  king's 
name,  and  yet  the  king  knows  not  what  he  do<>s.  Posts  arc  sent 
out,  wilh  all  expedition,  to  carry  copies  of  the  decree  to  the 
respective  provinces,  v.  15.  Sec  how  restless  the  malice  of  the 
church's  cucuiies  is;   it  will  spare  no  pains,  it  will  lose  no  lime. 

V'l.  The  different  temper  of  the  court  and  city,  hereupon. 
1.  Tiic  court  was  very  merry  tipon  it;  \.\\e  king  and  Ilaman  sat 
dtiiru  to  drink,  perhaps  to  drink  confusion  to  all  the  Jews.  Hamau 
was  afraiti  lest  the  king's  conscience  should  smile  him  for  what 
he  had  <loii<>,  and  he  shouid  begin  to  wish  it  undone  again  ;  tu 
prevent  which,  he  ingros,ed  him  to  himself,  and  kept  hiui  drink- 
ing: this  cursed  method  many  take  to  drown  th-eir  convictions, 
and  harden  their  own  hearts,  and  the  hearts  of  others,  in  sin. 
•2.  The  city  was  \e\y  sad  upon  it,  (and  the  other  cities  of  the  king- 
dom, nodnnbl,  when  they  had  notice  of  it,)  the  city  Shushan  wat 
perplexed ;  not  only  the  Jews  themselves,  but  all  their  neighbours 
tliat  had  any  princi|)les  of  justice  and  conqjassion.  It  grieved  them 
to  see  their  king  so  abused,  to  see  wickedness  in  the  place  of 
judgment,  (Eccl.  3.  IG.)  to  see  men  that  lived  peaceably,  treated  so 
barbarously  ;  and  what  would  be  the  consequence  of  it  to  them- 
selves, they  knew  not.  But  the  king  and  Haman  cared  for  none  of 
these  things.  Note,  It  is  an  absurd  and  impious  thing  to  indulge 
ourselves  in  mirth  and  pleasure,  when  the  church  is  in  distress, 
and  the  public  perplexed. 

CHAP.  IV. 

Tt'e  If/i  God^s  Isaac  bcnutd  upon  the  attar,  and  rea<trf  tn  tte  sacrificed,  niii  One 
eiiimies  Iriuinphiiig  in  the  jirnsjuct  of  it ;  Imt  tliiiif;.i  here  begin  to  work 
toictfrds  a  dilirerance,  and  they  hc^in  at  (he  ri^kt  end.  /.  Tiie  Jetcs'  fnei.ils 
tail  to  heart  the  dan;:er.  and  iaineut  it,  v.\ .  .i.  II.  I\Ia{ters  are  Ctmcerled 
lu'tn-cen  .ynrdceai  and  Esther  for  the  prirenting  of  it.  \.  E\-theT  inquires 
iutn  this  case,  and  re-ceires  a  purticidar  account  of  it,  v.  5.  .7.  2.  Mordecai 
vrgcs  her  to  intercede  with  lite  liing  fur  a  rerocatioK  nf  the  edict,  v.  8,  9, 
///.  Esther  ohjectid  the  dangir  of  addressing  the  king-  uncalled,  r.  10..  12. 
IV.  Mordecai  pressed  Iter  to  renture,  r.  13,11.  V.  Esther,  after  a  religious 
fast  nf  three  days,  promised  to  do  so;  (f.  13.  .17.)  and  rce  shall  find  that  it 
sped  icell, 

I.  T'l^T'HEN  Mordecai  perceived  all  that  was 
?  T  done,  Mordecai  rent  his  clotlies,  and  put 
on  saclvcloth  with  ashes,  and  went  out  into  the 
midst  of  the  city,  and  ciieil  with  a  loud  and  a 
bitter  cry;  2.  And  came  even  before  tlie  king's 
o-ate:  for  none  might  enter  into  the  king's  gate 
chithed  with  sackcloth.  3.  And  in  every  province, 
whithersoever  the  king's  commandment  and  his 
decree  came,  there  was  great  mourning  among  the 
Jews,  and  fasting,  and  weeping,  and  wailing;  and 
many  lay  in  sackcloth  and  ashes.  4.  So  Esther's 
maids  and  lier  chamberlains  came  and  told  it  her. 
Then  was  the  queen  exceedingly  grieved ;  and  she 
sent  raiment  to  clothe  Mordecai,  and  to  take  away 
his  sackcloth  from  him  :   but  he  received  it  not. 

Here  we  have  an  account  of  the  general  sorrow  that  was  among 
the  Jews,  upon  the  publishing  of  Haman 's  bloody  edict  against 
Iheni.      It  was  a  sad  time  wilh  the  church. 

1.  Mordecai  cried  bitterly,  rent  his  clothes,  and  put  on  sackcloth, 
u.  1,2.  He  not  only  Ihus  vented  his  grief,  but  proclaimed  it, 
that  all  might  take  notice  of  it  that  he  was  not  ashaujed  to  own 
himself  a  friend  to  the  Jews,  and  a  fellow-sufferer  with  Ihcm,  their 
brother  and  companion  in  tribulation,  how  despicable  and  how 
odious  soever  they  were  now  represented  by  Haman  s  faction.  It 
was  bravely  done,  thus  publicly  to  espouse  «h.il  he  knew  to  be  a 
righteous  cause,  and  the  cause  of  God,  e\en  Iheu  when  it  neeined 
a  desperate  and  a  sinking  cause.  Mordecai  laid  the  danger  to  heart 
more  than  any,  because  he   knew  thai  Hanian's  spite  was  aganis/ 


/3,-foiv  Christ  o!0. 


ESTim 


R,  IV 


liiii)  priiiianlv,  aiui  lliat  it  was  for  fiis  sake  lliat  llie  rest  of  the  Jews 
were  stnu-k  at ;  and  therefore,  though  he  did  not  repent  of  wimt 
some  would  call  his  obstinacy,  for  he  persisted  in  it,  (cli.  5.  0.) 
yet  it  troubled  him  greativ,  that  his  people  should  suffer  for  iiis 
scruples,  «liich  pcrliaps  occasioned  some  of  them  to  reflect  upon 
iiiiii  as  too  precise.  But,  being  able  to  appeal  to  God,  that  what 
he  did  he  did  from  a  principle  of  conscience,  he  could  with  com- 
fort commit  his  own  cavse,  and  that  of  his  people,  to  him  that 
jiidt/elh  rigteovsly.  God  will  keep  those  that  are  exposed  by  the 
tenderness  of  their  consciences.  Notice  is  here  taken  of  a  law, 
/hat  none  might  enter  into  the  kintj's  gate  clothed  with  sackclotli; 
though  the  arbitrary  |)ower  of  their  kings  often,  as  now,  set  iii:uiv 
a  mourning,  vet  none  must  come  near  the  king  in  a  mourning 
dress,  because  he  was  not  willing  to  hear  the  complaints  of  stuli. 
Nothing,  hut  what  was  gav  and  pleasant,  must  ajipear  at  court, 
and  every  thing  that  was  mehincholy,  must  be  bauislicd  Iheiicc  ; 
all  in  king's  palaces  wear  soft  clothing,  (Matlh.  11.8.)  not  sack- 
cloth. Bill  thus  to  keep  out  the  badges  of  sorrow,  unless  thev 
could  withal  have  kept  out  the  causes  of  sorrow,  to  forbid  sack- 
cloth to  enter,  unless  they  coidd  have  forbidden  sickness,  and 
trouble,  and  death,  to  enter,  was  a  jest.  However,  this  obliged 
Mordccai  to  keep  his  distance,  and  only  to  come  before  the  gate, 
not  to  take  his  jdace  in  the  gate. 

2.  All  the  Jews  in  every  province  laid  it  much  to  heart,  v.  3. 
They  denied  themsches  the  comfort  of  their  tables,  (for  they 
fasted  and  mingled  tears  with  their  meat  and  drink,)  and  the 
comfort  of  their  bods  at  nii;lit,  for  thrg  lay  in  sackcloth  and  ashes. 
Tnev  wlio,  for  want  of  confidence  in  God,  and  affection  to  their 
own  land,  had  st.iid  i:i  the  land  of  their  captivity,  when  Cyrus  gave 
ihem  liberty  to  be  gone,  now  perbdp.s  repented  of  their  follv,  and 
wished,  when  it  was  too  lale,  that  lli?v  had  com])lied  with  the 
call  of  God. 

Esther  the  queen,  upon  a  general  intimation  of  ihe  trordjle 
Mordecai  was  in,  ivas  exceedingly  grieved,  v.  A.  Mordecai's  grief 
was  her"s,  such  a  respect  did  she  still  retain  for  him  ;  and  the 
Jews'  danger  was  her  distress;  for,  though  a  queen,  slie  formal 
not  her  relation  to  them.  Let  not  the  greatest  think  it  below 
them  to  grieve  for  the  nffliction  of  Joseph,  though  they  themselves 
be  anointed  u-ilh  the  chief  ointments,  Amos,  6.  6.  Esther  sent 
change  of  raiment  to  iMonlecai,  the  oil  of  joy  for  mourning,  and 
ihe  garments  of  praise  for  the  spirit  of  heaviness:  but,  because 
he  would  make  her  sensible  of  the  greatness  of  his  grief,  and 
consequently  of  the  cause  of  it,  he  received  it  not,  but  was  as  one 
that  refused  to  be  comforted. 

5.  Thet)  called  Esther  for  Hatach,  one  of  the 
king's  chamberlains,  whom  he  had  appointed  to 
attend  upon  her,  and  gave  him  a  commandment  to 
Mordecai,  to  know  what  it  ivas,  and  why  it  tvas. 
6.  So  HatJch  went  fortii  to  Mordecai  unto  the 
street  of  tlie  city,  which  was  before  the  king's 
gate.  7.  And  Mordecai  told  him  of  all  tiiat  had 
happened  unto  him,  and  of  tlie  sum  of  llie  money 
that  Haman  had  promised  to  pay  to  the  king's 
treasuries  for  the  Jews,  to  destroy'them.  8.  Also 
^e  gave  liim  the  copy  of  the  writing  of  the  decree 
Jhat  was  given  at  SMiiislian  to  destroy  tiiem,  to  shew 
it  unto  Esther,  and  to  declare  it  unto  her,  and  to 
charge  her  that  slie  sliould  -o  in  unto  the  king,  to 
make  stipplication  unto  l,im,  and  to  make  request 
before  hnn  for  her  people.  9.  And  Hatach  came 
and  told  Esther  the  words  of  Mordecai.  10.  Again 
Esther  spake  uiilo  Hatach,  and  gave  him  cotTi- 
mandment  unto  Mordecai;  11.  All  the  kino-'s 
servants,  and  the  peo|)le  of  tlie  king's  provinces, 
do  know,  that  whosoevei;  whether  man  or  woman] 


?/Iordecai's  .Application  to  Esther. 

shall  come  unto  the  king  into  llie  iimer  court,  who 
is  not  called,  there. is  one  law  f)f  iiis  to  jnit  him  to 
death,  except  such  to  whom  the  king  shall  hold 
ont  the  golden  sceptre,  thai  he  may  live  :  but  ] 
have  not  been  called  to  come  in  unlo  the  king 
these  thirty  days.  12.  And  they  told  to  Mordecai 
Esther's  words.  13.  Then  Mordecai  comma nded 
to  answer  Esther,  Think  not  with  thyself  that  thou 
shall  escape  in  the  king's  house,  more  llian  al! 
the  Jews.  14.  For  if  thou  altogether  boldest  thj 
peace  at  this  time,  then  shall  there  enlargement 
and  deliverance  arise  to  tiie  Jews  from  another 
place;  but  thou  and  thy  father's  house  shall  be 
eiestroyed  :  and  who  knowelh  whether  thou  art 
come  to  the  kingdom  for  such  a  time  as  this? 
15.  Then  Esther  bade  them  return  Mordecai  this 
ansicer ;  16.  Go,  gather  together  all  the  Jews  that 
are  present  in  Shushan,  and  fast  ye  for  me,  and 
neither  eat  nor  drink  three  days,  night  or  day  :  I 
also  and  my  maidens  will  fast  likewise ;  and  so 
will  I  go  in  unto  the  king,  which  is  not  according 
to  the  law  :  and  if  I  j>erish,  1  perish.  17.  So 
Mordecai  went  his  way,  and  did  according  to  all 
that  Esther  had  commanded  hi-m. 

So  strictiv  did  the  laws  of  Persia  confine  the  wives,  especially 
the  king's  viives,  that  it  was  not  possible  for  Mordecai  to  liave 
a  couJere'.ice  with  Esther  about  this  important  affair,  but  divers 
niessai;es  are  here  carried  between  them,  by  Hatach,  whom  the 
king  had  appointed  to  attend  her.  and,  it  seems,  he  was  one  she 
could  confide  in. 

I.  She  sent  to  Mordecai  to  know  more  particularly  and  fnlly 
what  the  trouble  was  which  he  was  now  lamenting,  ((;.  5.)  and 
why  it  was  that  he  would  not  put  off  his  sackcloth.  To  inquire 
thus  after  news,  that  we  may  know  the  belter  how  to  direct  our 
griefs  and  joys,  our  prayers  and  praises,  well  becomes  all  that 
love  Zion.  If  we  must  weep  with  them  that  weep,  we  must  know 
why  they  weep. 

II.  Mordecai  sent  her  an  authentic  account  of  the  whole  matter, 
with  a  charge  to  her  to  intercede  with  the  king  in  this  matter. 
Mordecai  told  him  all  that  had  happened  unto  him,  («.  7.)  what  a 
pique  Haman  had  against  him  for  not  bowing  to  him,  and  bv  what 
arts  he  had  procured  this  edict;  he  sent  her  also  a  true  copy  of 
the  edict,  that  she  might  see  what  imminent  danger  she  and  her 
people  were  in;  and  charged  her,  if  she  had  any  respect  for  him, 
or  any  kindness  for  the  Jewish  nation,  that  she  should  appear 
now  on  their  behalf,  rectify  the  mis-infornialions  with  which  Ihe 
king  was  imposed  upon,  and  set  the  matter  in  a  true  light,  no> 
doubting  but  that  then  he  would  vacate  Ihe  decree. 

III.  She  sent  her  case  to  Mordecai,  that  she  coulil  not,  williou) 
peril  of  her  life,  address  the  king,  and  that  therefore  he  put  i, 
great  hardship  upon  her,  in  urging  her  to  it;  gladly  would  slu 
wait,  gladly  would  she  stoop  to  do  the  Jews  a  kindness,  but,  if  sl.» 
must  run  the  hazard  of  being  put  to  death  as  a  malefactor,  sh} 
might  well  say,  /  pray  thee,  have  me  excused,  and  find  out  sonx 
other  intercessor. 

1.  The  law  was  express,  all  knew  it ;  that  whosoever  came  to  llw 
king  uncalled,  should  be  put  to  death,  unless  he  was  pleased  to 
liold  out  the  golden  sceptre  to  them,  and  it  was  extremely  doubtful 
whether  she  should  find  him  in  so  good  a  humour,  v.  11.  This  law 
was  made,  not  so  much  in  prudence,  for  the  greater  safety  of  the 
king's  person,  as  in  pride,  that,  being  seldom  seen,  and  not  with- 
out great  difficulty,  he  might  be  adored  as  a  little  god.  A  foolish 
law  it  was,  for,  (1.)  It  made  the  kings  themselves  unhappy,  con- 
fining them  to  their  retirements,  lest  they  should  be  seen.     Thii 


efoie  Clirisl  510. 


ESTHER,  IV. 


Jilsllier  urged  to  petition  the  King. 


made  the  royal  palace  little  belter  lliaii  a  royal  prison,  and  the 
liinas  tlieinselves  could  not  but  become  morose,  and  perhaps  nip- 
lunchiilv,  and  so  a  terror  to  others,  and  a  bnrlhen  to  themselves. 
M.Miv  have  Uieir  lives  made  miserable  bv  Ibeir  own  haugliliness 
:ni(l  ill-natrire.  (2.)  Ft  was  bad  for  their  subjects  ;  for  what  p;<iod 
lind  tlicy  of  a  kino  ihat  they  inisxbt  never  hnve  liberty  to  apply  to 
for  the  redress  of  grievances,  and  appeal  to  from  the  inferior 
jiidoes?  It  is  not  thus  in  the  court  of  the  King  of  kings  ;  to  the 
footstool  of  his  throne  of  grace  we  may,  at  any  time,  conie  Ito/dli/, 
and  may  be  sure  of  an  answer  of  peace  to  the  praver  of  faith. 
We  are  welcome  not  only  into  the  inner  court,  but  even  into  the 
holiest,  throunli  the  lilood  of  Jesus.  (3.)  It  was  particularly  verv 
uncomfortable  for  their  wives,  that  there  was  not  a  jiroviso  in  the 
/aw  to  except  them,  who  were  bone  of  their  hone,  and  flesh  of 
their  flesh.  But  perhaps  it  was  wickedly  intended  as  much 
against  them  as  any  other,  that  the  kings  might  tiie  more  freely 
enjoy  their  concubines,  and  Esther  knew  it.  Miserable  was  the 
kingdom  when  the  princes  framed  the  laws  to  serve  their  lusts. 

2.  Her  case  was,  at  present,  very  discouraging:  Providence  so 
ordered  it,  that,  just  at  this  juncture,  she  was  under  a  cloud,  and 
the  king's  affections  cooled  toward  her,  for  she  had  been  kept  from 
his  presence  thirty  days;  that  her  faith  ajid  courage  might  be  the 
more  tried,  and  that  God's  goodness,  in  the  favour  she  now  found 
with  the  king  notwithstanding,  might  shine  tiie  brighter.  It  is 
probable  that  Ilanian  endeavoured  by  women,  as  well  as  wine, 
to  divert  the  king  from  thinking  <5f  what  he  had  done,  and  then 
Esther  was  neglected,  from  whom,  no  doubt,  he  did  what  he 
could  to  alienate  the  king,  knowing  her  to  be  averse  to  him. 

IV.  Mordecai  still  insisted  upon  it,  that,  whatever  hazard  she 
might  run,  she  must  apply  herself  to  the  king  in  this  great  affair, 
I'.  13, 1.4.  No  excuse  will  serve,  but  she  must  appear  an  advocate 
in  ibis  cause;   he  suggests  to  her, 

1.  That  it  was  her  own  cause,  [or  that  the  decree,  to  destroy  all 
the  Jen-s,  did  not  except  her:  "  Think  not  therefore  that  thou 
shall  escape  in  the  king's  house,  that  the  palace  will  be  thy  pro- 
tection, and  the  crown  save  thy  head:  no,  thou  art  a  Jew,  and  if 
the  rest  be  cut  off,  thou  wilt  be  cut  off  too."  It  was  certainly  her 
Kit-dom  rather  to  expose  herself  to  a  conditional  death  from  her 
husband,  than  to  a  certain  death  from  her  enemy. 

2.  That  it  was  a  cause  which,  one  way  or  other,  would  certainly 
be  carried,  and  which  then  fore  she  might  safely  venture  in.  "  If 
thou  sliouldest  decline  the  service,  eiilarc/enient  aytd  deliverance 
will  arise  to  the  Jeus  from  another  place."  This  was  the  lan- 
guage of  a  strong  faith,  which  staggered  not  at  the  promise  when 
the  danger  was  most  threatening,  but  against  hope  believed  in 
hope,      instruments  may  fail,  but  God's  covenant  will  not. 

3.  That  if  she  deserted  her  fiiciids  now,  through  cowardice  and 
unbelief,  she  would  have  reason  to  fear  that  some  judgment  from 
heaven  would  be  the  ruin  of  her  and  her  family;  "  l^hou  and  thy 
father's  house  shall  be  destroyed,  when  the  rest  of  the  families  of 
the  Jews  shall  be  preserved."  He  that  by  sinful  shifts  will  save 
liis  life,  and  cannot  find  in  his  heart  to  trust  God  with  it  in  the 
way  of  dutv,  shall  lose  it  in  the  way  of  sin. 

4.  That  Divine  Providence  had  an  eye  to  this,  in  bringing  her 
to  be  queen;  "Who  knoics  whether  thou  art  come  to  the  kingdom 
for  svch  a  time  as  this?  And  therefore,"  ( 1.)  "  Thou  art  bound  in 
fralitude  to  do  this  service  for  God  and  his  church,  else  thou  dost 
not  answer  the  enil  of  thine  elevation."  (2.)  "Thou  needest  not 
fear  t.:iscarryi;ig  in  the  enterprise;  if  God  designed  thee  for  it, 
he  will  bear  thee  out,  and  give  thee  success."  Now,  [1.]  It  ap- 
peared, by  the  event,  that  she  did  come  to  the  kingdom  that  she 
might  be  an  instrument  of  the  Jews'  deliverance,  so  that  Mordecai 
•vas  right  in  the  conjecture.  JJecause  the  Lord  loved  his  people, 
therefore  he  made  Esther  queen.  There  is  a  wise  counsel  and 
ilcsign  hi  all  the  providences  of  God,  which  is  unknown  to  us  till 
it  is  accomplished,  but  it  will  prove  in  the  issue,  that  they  are  all 
intended  for,  and  centre  in,  the  good  of  the  church.  [2.]  The 
|.robability  of  this  was  a  good  reason  why  she  should  now  bestir 
t.erself,  and  do  her  utmost  for  her  people.  We  should  every  one 
if  us  consider  for  what  end  God  has  put  us  in  the  place  where 
He  are,  and  study  to  ansiver  that  end;  aud  whea  any  pailitular 

VOL.  II.  '  SO 


opportunity  of  serving  Ciod  and  our  generation  offers  itselt,  we 
must  take  care  that  we  do  not  let  it  slip;  for  we  were  intrusted 
with  it  that  we  might  improve  it. 

These  things  Moidccai  urges  to  Esther,  and  some  of  the  Jewish 
writers,  who  are  fruitful  in  invention,  add  another  thing  which 
had  happened  to  him,  (v.l.)  which  he  desired  she  might  be  told; 
"  that,  going  home,  the  night  before,  in  great  heaviness,  u))on 
the  notice  of  Hamau's  |)lot,  he  met  three  Jewish  children  coming 
from  school,  of  whom  he  inquired  what  they  bad  learned  that 
day;  one  of  them  told  him  bis  lesson  was,  (Prov.  3.  25,  2G.) /?c  not 
afraid  of  sudden  /ear ;  the  second  told  hiui  his  was,  (Isa.8.10.) 
Take  counsel  together,  and  it  shall  come  to  nought;  the  third  told 
him  his  was,  ('Isa.  4(i.  4.)  /  liave  made,  and  1  uill  Lear,  even  I 
will  carry  and  leill  deliver  yon.  "  Oh  the  goodness  of  God,"  savs 
Mordecai,  "  who  out  of  the  mouth  of  babes  and  sucklings  ordaiiis 
strength  ! " 

V.  Esther,  hercu[)on,  resolves,  whatever  it  cost  her,  to  apply 
herself  to  the  king,  but  not  till  she  and  her  friends  had  first 
applied  themselves  to  (lod.  Let  them  first  by  fasting  and  ))ravei 
obtain  God's  favour,  and  then  she  should  hope  to  find  favour  with 
the  king,  v.\b,\G.     She  speaks  here, 

1.  With  the  jiiety  and   devotion  that  became  an  Israelite;  she 
had  her  eye  up  unto  God,  in  whose  hand  the  hearts  of  kings  are, 
and  on  whom  she  depended  to  incline  this  king's  heart  toward  her 
She  went  in   peril  of  her  life,  but  would  think  herself  safe,  an 
would  be  easy,  when  she  bad  committed   the  keeping  of  her  sou 
to  God,   and  had  put  herself  under  his  protection.     She  believe 
that  God's  favour  was  to  be  obtained   by  prayer,   that  his  peo|)l 
are  a  praying  people,   and  he  a  prayer-hearing  God.     She   knew 
it  was  the  practice  of  good  people,  in  extraordinary  cases,  to  join 
fasting  with   praver,  and  many  of  them  to  join  together  in  both. 
She  therefore, 

(1.)  Desired  that  Mordecai  would  direct  the  Jews  that  were  in 
Shushan  to  saHC/?y(/ a /os/,  and  call  a  solemn  assembly,  to  meet 
in  the  respective  synagogues  to  which  they  belonged,  and  to  pray 
for  her,  and  to  keep  a  solemn  fast,  abstaining  from  all  set  means 
and  a!i  pleasant  food,  for  three  days,  and,  as  much  as  po-^sibb', 
from  all  food,  in  token  of  their  humiliation  for  sin,  and  in  a  senst 
of  their  unworthiness  of  God's  mercy.  Those  know  not  Imw  to 
value  the  divine  favours,  who  grudge  thus  much  labour  and  self- 
denial  in  the  jjursuit  of  it. 

(2.)  She  promised  that  she  and  her  family  would  sanctify  this 
fastin  her  apartment  of  the  palace,  for  she  miabt  nut  come  to  their 
assemblies;  her  maids  were  either  Jews,  or  so  far  proselytes,  that 
thev  joined  with  her  in  her  fasting  and  praving.  Ileie  is  a  good 
example  of  a  mistress  praying  with  her  maiils,  and  it  is  worthy  to 
be  imitated.  Observe  also.  Those  who  are  confined  to  privacy, 
may  join  their  prayers  with  those  of  the  solemn  assemblies  of 
God's  people;  they  that  are  absent  in  body  mav  be  present  in 
spirit.  Those  who  desire,  and  have,  the  j)rayers  of  others  for 
them,  must  not  think  that  that  will  excuse  them  from  pra\iug  for 
themselves. 

2.  With  the  courage  and  resolution  tliat  became  a  queen; 
"  When  we  have  .sought  God  in  this  mailer,  /  nill  go  in  unto 
the  king  to  intercede  for  my  people;  I  know  it  is  not  according 
to  the  king's  law,  liut  it  is  according  to  God's  law;  and  then  fore, 
whatever  comes  of  it,  I  will  venture,  and  not  count  my  life 
dear  to  me,  so  that  1  may  serve  God  and  his  church,  and  if  1 
perish,  I  perish,  I  cannot  lose  my  life  in  a  better  cause.  Better 
do  niv  dutv,  and  die  for  my  people,  than  shrink  from  my  duty, 
and  (lie  ici7A  them:"  she  reasons  as  the  lepers,  (2  Kings,  7.  4.} 
"  If  I  sit  still,  I  die;  If  I  venture,  I  may  live,  and  be  the  life 
of  mv  jieople  ;  if  the  worst  come  to  the  worst,"  as  we  say,  "1 
shall  but  die."  No', I  ing  venture,  nothing  win.  She  said  not 
this  in  despair,  or  passion,  but  in  a  holy  resolution  to  do  her 
duty,  and  trust  God  with  the  issue  ;  welcome  bis  holy  will,  la 
the  apocryi)lial  part  of  this  book,  (c/i.  13.  and  14.)  we  ha^-e 
Mordccai's  praver  and  Esther's,  upon  this  occasion,  and  botli  M 
them  verv  particular  and  ))eriinent.  In  the  secpiel  of  the  Btcry, 
we  shall  'find  that  God  said  not  to  this  seiil  of  Jacob,  Seek  ye  ii,r, 
in  luiii. 


Before  Clirist  510. 


ESTHER,  V. 


Esther's  Approach  to  the  Kin* 


CHAP.  V. 


%'lie  inst  tieifs  ire  had  n/  Hanmn  left  him  hi  his  cupn,  ch.  3. 15.  Our  last  news 
'of  qui'<n  E^ilhrr  lift  livr  in  tears,  Jusiiiia  ami  jiraying.  iS'ou'  this  chapter 
brings  in,  1.  Esther  in  hirjuys;  sniiUd  n/mn  by  the  king,  and  honoured  uith 
/lij  company  at  her  hani/uet  of  u-iue,  i-.L.S.  II.  Hainan  upon  the  fret, 
because  ne  had  not  ]}fordee<ti's  reverent  salulaliun,  and  leilh  f^reat  indignation 
Silting  up  a  galliiies  fur  him,  f. '.)..!  I.  Thus  they  that  sow  in  tears  shall 
reap  in  joy,  but  Ihe  triumphing  of  Ike  wicked  is  sltort, 

1.  7\T  ^^^  ''^  came  to  pass  on  the  tliird  day,  that 
J_^  Esther  put  on  her  royal  apparel,  and  stood 
in  tlie  inner  court  of  llie  kini;'s  house,  over  against 
the  kind's  hou.se:  and  tiie  king  sat  upon  in's  royal 
throne  in  the  royal  house,  over  against  the  gate  of 
the  house.  2.  And  it  was  so,  when  the  kiug  saw 
Esther  the  queen  standing  in  the  court,  t/iat  she 
obtained  favour  in  ids  sight:  and  the  king  held  out 
to  Esther  the  golden  sceptre  that  was  in  his  hand. 
So  Estlier  drew  near,  and  touched  the  top  of  the 
sceptre.  3.  Then  said  the  king  nnto  her,  Wiiat 
wilt  thou,  queen  Esther?  and  what  15  thy  request? 
it  shall  i)e  even  given  thee  to  the  half  of  the  king- 
dom. 4.  And  Estlier  answered,  If  it  seem  good 
unto  the  king,  let  the  king  and  Ilaman  come  this 
day  unto  the  banquet  that  I  have  prepared  for  him. 
6.  Then  the  King  said,  Cause  Haman  to  make 
liaste,  that  he  may  do  as  Esther  hath  said.  So  the 
king  and  Haman  came  to  the  banquet  that  Esther 
had  prepared.  6.  And  the  king  said  unto  Esther 
at  Ihe  banquet  of  wine,  Wliat  is  thy  petition?  and 
it  shall  be  granted  thee:  and  what  is  thy  request? 
Even  to  the  half  of  the  kingdom  it  shall  be  per- 
formed. 7.  Then  answered  Esther,  and  said,  My 
petition  and  my  request  is;  8.  If  I  have  fomid 
favour  in  tlie  sight  of  the  king,  and  if  it  please 
the  king  to  grant  my  petition,  and  to  perform  my 
request,  let  the  king  and  Haman  come  to  the 
banquet  tliat  I  shall  prepare  for  them,  and  I  will 
do  to-morrow  as  the  king  hath  said. 

Here  is, 

I.  Estlicr's  liold  approach  lo  llie  king,  i\l.  Wtien  llie  time 
a|ip<iiiitc<i  for  llieir  fast  was  fiiiislied,  she  lost  no  time,  but,  on  tlie 
third  dav,  when  the  impressions  of  tier  devotions  were  fresh  upon 
her  spirit,  she  addressed  the  liing.  When  the  heart  is  enlarged  in 
communion  with  God,  it  will  be  imboklened  in  doing  and  suffer- 
ing for  him.  Some  think  that  the  three  days'  fast  was  only  one 
whole  day,  and  two  whole  niglits,  in  all  which  time  they  did  not 
take  any  food  at  all,  and  that  this  is  called  three  days,  as  Christ's 
lying  in  tlie  grave  so  long  is.  This  exposition  is  favoured  by  the 
consideration,  that  on  the  third  day  the  qieen  made  her  appear- 
ance at  court.  Resolutions,  which  have  difficulties  and  dangers  to 
break  throujli,  should  be  pursued  without  delay,  lest  Ihey  cool 
and  slacken  :  What  thou  doest,  which  must  be  done  boldly,  do  it 
quickly.  No^v  she  put  on  her  royal  apparel,  that  she  might  the 
better  recommend  herself  to  the  king,  and  laid  aside  her  fast-day 
clothes.  She  put  on  tier  fine  clothes,  not  to  please  herself,  but 
her  husband  ;  in  her  prayer,  as  we  find  it  in  the  Apocrypha, 
(Esther,  14.10.)  she  thus  appeals  to  God,  Thou  ktiouest,  Lord,  J 
nhhor  Ihe  sic/n  of  my  high  estate,  uhich  is  upon  my  head,  in  the 
days  wherein  I  shew  myself,  i^-c.  Let  those  whose  rank  obliges 
them  to  wear  rich  clothes,  learn  hence  to  he  dead  lo  them,  and 
not  make  them  their  adorning.  Siie  stood  in  the  inner  court  over 
ugainsl  the  king,  expecting  her  doom,  between  hope  and  fear. 


II.  The  favourable  reception  which  the  king  gave  her.  When 
he  saxu  her,  she  obtained  favour  in  his  sight.  The  apocryphal 
author  and  Josephus  say  tl'.at  she  took  too  maids  with  her,  on  one 
of  whom  she  leaned,  while  the  other  bore  up  tier  train;  that  hH 
countenance  was  cheerful  and  verv  anuahle,  but  her  heart  was  ra 
anguish;  that  the  king,  lifting  up  Ids  countenance  that  shone  with 
majesty,  at  first  looked  very  fiercely  upon  her;  whereupon  she 
grew  pale,  and  fainted,  and  bowed  herself  on  the  head  of  the 
maid  that  went  by  her;  but  that  then  God  changed  the  spirit  of 
tlie  king,  and,  in  a  fear,  he  leaped  from  his  throne,  took  her  is! 
his  arms  till  she  came  to  herself,  and  comforted  her  with  loving 
words;   here  we  are  only  told, 

1.  That  he  protected  her  from  the  law,  and  assured  her  of 
safety,  by  holding  out  to  her  the  golden  sceptre,  (v. 2.)  which  she 
thankfully  touched  the  top  of,  thereby  |)resenting  herself  to  him  as 
a  humble  petitioner.  Thus  having  had  power  with  God,  and  pre- 
vailed, like  Jacob,  she  had  power  wilh  men  too.  //(•  that  nill 
lose  his  life  for  God,  shall  save  it,  or  find  it  in  a  better  life. 

2.  That  he  encouraged  her  address;  (v. 3.)  What  wilt  thou, 
queen  Esther,  and  what  is  thy  request?  So  far  was  he  from 
counting  her  an  offender,  that  he  seemed  glad  to  see  her,  and 
desirous  to  oblige  her.  He  that  had  divorced  one  wife  for  not 
coming  when  she  was  sent  for,  would  not  be  severe  to  another  for 
coming  when  she  was  not  sent  for.  God  can  turn  the  hearts 
of  men,  of  great  men,  of  those  that  act  most  arbitrarily,  which 
way  he  pleases,  towards  us.  Esther  feared  that  she  should  perish, 
hut  is  promised  that  she  shall  have  what  she  asks  for,  though  it 
were  the  half  of  the  kingdom.  Note,  God  in  his  providence 
often  prevents  the  fears,  and  outdoes  the  lio|)es,  of  his  people, 
especially  when  they  venture  in  his  cause.  Let  us  from  this  story 
infer,  as  our  Saviour  does  from  the  parable  of  the  unjust  judge, 
an  encouragement  to  pray  always  to  our  God,  and  not  faint, 
Luke,  18.6.  .8.  Hear  what  this  haughty  king  says,  (What  it 
thy  petition,  and  what  is  thy  request?  It  shall  be  granted  thee,) 
and  say,  shall  not  God  hear  and  answer  the  prayers  of  his  oivn 
elect,  that  cry  day  and  night  to  him?  Esther  came  to  a  proud 
imperious  man,  we  come  to  the  God  of  love  and  grace;  she  was 
not  called,  we  are;  the  Spirit  says.  Come,  and  the  bride  says, 
Come.  She  had  a  law  against  her,  we  have  a  promise,  many  a 
promise,  in  favour  of  us.  Ask,  and  it  shad  be  giveti  you.  She  had 
no  friend  to  introduce  her,  or  intercede  for  her,  on  the  contrary, 
he  that  was  then  the  king's  favourite  was  her  eneniv ;  hut  we 
have  an  Advocate  with  the  Fallier,  in  whom  he  is  well-pleased. 
Let  us  therefore  come  boldly  to  the  throne  of  grace. 

3.  That  all  the  request  slie  had  to  make  to  him,  at  this  time, 
was,  that  he  would  please  to  come  to  a  banquet  which  she  had 
prepared  for  him,  and  bring  fLinian  along  with  him,  d.  4,5. 
Hereby,  (1.)  She  would  intimate  to  him  how  much  she  valued 
his  favour  and  company.  Whatever  she  had  to  ask,  that  she 
desired  above  any  thing,  and  would  purchase  at  any  rale.  (2.)  She 
would  try  how  he  stood  affected  to  her;  for,  if  he  should  refuse 
this,  it  would  be  to  no  j)urpose,  as  yet,  to  present  her  other  request. 
(3.)  She  would  endeavour  to  bring  him  into  a  pleasant  humour, 
and  soften  his  s|)irit,  that  he  might  with  the  more  tenderness 
receive  the  impressions  of  the  comiilaint  she  had  to  make  to  him. 
(4.)  She  would  please  him,  by  making  court  to  Haman  his  fa- 
vourite, and  inviting  him  to  come,  whose  company  she  knew  he 
loved,  and  whom  she  desired  to  have  present  when  she  made  her 
complaint,  for  she  would  say  nothing  of  him,  but  what  she  durst 
say  to  his  face.  (  5.)  She  hoped,  at  Ihe  banquet  of  wine,  to  have 
a  fairer  and  more  favourable  opportunity  of  presenting  her  petition. 
Wisdom  is  profitable  to  direct  how  to  manage  some  men  that  are 
hard  to  deal  with. 

4.  That  he  readily  came,  and  ordered  Haman  to  come  along 
with  him,  (d.  5.)  which  was  an  indication  of  the  kindness  he  still 
retained  for  her;  if  he  really  designed  the  destruction  of  her  and 
her  people,  he  would  not  have  accejited  of  her  banquet.  There  he 
renewed  his  kind  inquiry,  (  What  is  thy  petition  ?)  au<l  his  generous 
promise,  that  it  should  be  granted,  even  to  the  half  of  the  kingdom, 
(u.6.)  a  proverbial  expression,  by  which  he  assured  her,  tliat  li( 
would  deny  her  nothing  in  reason.     Herod  used  it,  Mark, G.  23. 


Before  Clnist  510. 


IvSTHER,  V. 


Hainan's  Jov  and  Cfia<rim. 


5.  That  Uieii  Esther  thought  fit  to  ask  no  more  than  a  promise 
that  he  would  please  to  accept  of  another  treat,  the  next  day,  in  her 
apartment,  and  Hanian  with  him,  (i'.7, 8.)  intimating  to  hins, 
that  then  she  would  let  him  know  what  her  business  was.  This 
adjourning  of  the  main  petition  may  he  atliilnited,  (1.)  To  Esther's 
prudence;  thus  she  hoped  yet  further  to  win  upon  him,  and 
intrratiale  herself  with  him.  Perhaps  her  heart  failed  her  now, 
when  she  was  goinp;  to  make  her  request,  and  she  desired  to  take 
some  further  time  for  prayer,  tliat  God  would  give  her  a  moiilh  and 
uisdom.  Tlie  pulling  it  off  thus,  it  is  likely,  she  knew  would  be 
well  taken  as  an  expression  of  the  great  reverence  she  had  for  the 
king,  and  her  unwillingness  to  be  too  prcssmgnpon  him.  What  is 
hastily  asked,  is  often  as  hastily  denied;  but  what  is  asked  with  a 
pause,  deserves  to  be  considered.  (2.)  To  God's  providence, 
putting  it  into  Esther's  heart  to  delay  her  petition  a  day  longer,  she 
knew  not  why,  but  God  did,  Ihiit  what  was  to  happen  in  tlie  nigiit 
betwixt  this  and  to-morrow,  niiaht  tiirtlier  her  design,  and  make 
way  for  her  success;  that  Ilaui  m  miffht  arrive  at  the  highest  pitch 
of  malice  against  RIordecai,  and  miyht  begin  io  fall  before  him. 
The  Jews  perhaps  blamed  Estlier  as  dilatory,  and  some  of  them 
began  to  suspect  her  sincerity,  or,  at  least,  her  zeal;  but  the  event 
disproved  their  jealousy,  and  all  was  for  the  best. 

9.  Then  went  Manian  fortii  tliat  day  joyful  and 
with  a  iilad  heart:  but  when  Hainan  saw  Mordecai 
in  the  king's  gate,  that  lie  stood  not  up,  nor  moved 
for  him,  he  was  full  of  indignation  against  Mor- 
decai. 10.  Nevertheless  Hainan  refrained  himself: 
and  when  he  catne  home,  he  sent  and  called  for  iiis 
friends,  and  Zeresh  his  wife.  11.  And  Human  told 
them  of  the  glory  of  his  riches,  and  the  multitude 
of  his  children,  and  all  the  f/ti7ii(s  wherein  the  king- 
had  promoted  him,  and  how  he  had  advanced 
him  above  the  princes  and  servants  of  the  king. 
]"2.  Haman  said  moreover,  Yea,  Esther  the  queen 
did  let  no  man  come  in  with  the  king  unto  the 
banquet  that  she  had  prepared  but  myself ;  and  to- 
morrow am  I  invited  unto  iier  also  with  the  king. 

13.  Yet  all  tliis  availeth  me  nothing,  so  long  as  I 
Bee   Mordecai   the  Jew  silting  at  the   king's  gate. 

14.  Then  said  Zeresh  his  wife  and  all  his  friends 
unto  him.  Let  a  gallows  be  made  of  fifty  cubits 
high,  and  to-morrow  speak  thou  unto  the  king  that 
Mordecai  may  lie  lianged  thereon;  then  go  thou 
in  merrily  with  the  king  unto  the  banquet.  And 
the  thing  pleased  Hainan:  and  he  caused  the 
gallows  to  be  made. 

This  account,  here  given  of  Haman,  is  a  comment  upon  that  of 
Solomon,  (Prov.21.  24.)  Prmid  and  hauglity  scoriier  is  his  tinmr, 
that  deals  in  prond  wrath;  never  did  any  man  more  answer  that 
name  than  Haman  here,  in  whom  pride  and  wrath  have  so  much 
the  ascendant.     See  him, 

I.  Puffed  up  with  the  honour  of  being  invited  to  Esther's  feast. 
He  was  joyful  and  glad  nf  heart  at  it,  v.  9.  Observe  with  what  a 
high  gust  he  speaks  of  it,  (u.  12.)  how  he  values  himself  upon  it, 
and  how  near  he  thinks  it  brings  him  to  the  perfection  of  felicity, 
that  Esther  the  queen  did  let  no  man  come  with  the  king  to  the 
banauet,  but  his  mighty  self,  and  he  thought  it  was  because  she 
was  exceedingly  charmed  with  his  conversation,  that  the  next  day 
nhe  had  invited  hiui  also  to  come  with  the  kins;  none  so  fit  as  he 
to  bear  the  king  company.  Note,  Self-aduiirers  ami  sclf-flatlerer9< 
are  really  self-deceivers.  Haman  pleased  himself  with  the  fancy, 
llial  the  queen,  by  this  repeated  invitation,  designed  to  honour 
him,  whereas  really  she  designed  to  accuse  him,  and,  in  calling  hioi 


Wlial   magnifying 
Aud   how  does  the 


to  the  banquet,  did  hut  call   him  to   the  bar 

glasses  do  proud  men   look  at  llieir  faces  in! 
pride  of  their  heart  deceive  them!  Obad.S. 

U.  Vexing  and  fretting  at  tlie  sli^iht  that  Mordecai  |)ul  upon 
him,  and  thereby  made  uneasy  to  himself,  and  to  all  al>iiul  liim, 
1.  Mordecai  was  as  determined  as  ever;  he  stood  not  it/i,  no? 
moved  fir  him,  c.9.  What  lie  did  was  from  a  principle  of  con- 
science, and  therefore  he  persevered  in  it,  and  would  not  cringe  to 
Hanian,  no  not  when  he  had  reason  to  fear  him,  and  Esther  her- 
self compliiueiiled  him.  He  knew  God  could  and  would  deliver 
him  and  liis  people  from  the  rage  of  Hainan,  without  any  such 
mean  and  sneaking  expedients  to  mollify  him.  They  that  walk 
in  h(dy  sincerity,  may  walk  in  holy  security,  and  go  on  in  their 
work,  not  fearing  what  man  can  do  unto  them.  Jle  that  walks 
vprighlli/,  u-alhs  snreli/.  2.  Hanian  can  as  ill  bear  it  as  ever;  nay, 
the  higher  he  is  lifted  up,  the  more  impatient  he  is  of  contempt, 
and  the  more  enraged  at  it.  (1.)  It  made  his  own  spirit  restless, 
and  put  him  into  a  grievous  agitation  ;  he  wasjulloj  indiijnulion, 
{v.Q.)  and  vet  refrained  himself,  u.  10.  Gladly  would  behave 
drawn  his  sword,  and  run  Mordecai  through  for  affronting  him 
thus,  but  he  hoped  shortly  to  see  him  fall  with  all  the  Jews;  and, 
therefore,  with  much  ado,  prevailed  with  himself  to  forbear 
stabbing  him.  What  a  stniggl''  had  he  in  his  own  bosom  between 
his  anger,  wliich  required  Mordecai  s  death  immediately  (O/i  /hat  1 
had  of  his  flesh  ;  I  cannot  he  salisfii-d!  Job,  31.31.)  and  his  malice, 
whicii  had  determined  to  \iait  for  the  general  massacre!  Thus 
thorns  and  snares  are  in  the  way  oj  the  Jroward.  (2.)  It  made  all 
his  enjoyments  sapless.  This  little  affront,  which  he  receiied  from 
Mordecai,  was  the  dead  fly  which  spoiled  all  his  pot  of  precious  oint- 
ment; he  owned  it  himself  in  the  presence  of  his  wife  and  friends, 
to  the  everlasting  reproach  of  a  proud  and  discontented  mind,  that 
he  had  no  cimitort  in  his  estate,  preferment,  and  family,  as  long  aa 
Mordecai  lived,  and  had  a  place  in  the  king's  gate,  v.  10.  .13.  He 
took  notice  of  his  own  riches  and  honours,  the  numerousness  of  his 
family,  and  the  high  posts  to  which  he  was  advanced,  that  he  was 
the  darlins  of  the  prince,  and  the  idol  of  the  court;  and  yet  all  this 
avails  him  nothing,  as  long  as  Mordecai  is  unhanged.  Those  that 
are  disposed  to  be  uneasy,  will  never  want  something  or  other  to 
be  uneasy  at.  Such  are  proud  men,  that  though  they  have  much 
to  their  mind,  if  tliev  have  not  all  to  their  mind,  it  is  as  nothing 
to  them.  The  thousandth  part  of  what  Haman  had  would  serve 
to  make  a  liumble  modest  man  as  much  of  a  happiness  as  he  ex- 
pects from  this  world  ;  and  yet  Haman  conii)lains  as  passionately  as 
if  he  had  been  sunk  into  the  lowest  degree  of  poverty  and  disgrace. 

HI.  Meditating  revenge,  and  assisted  therein  by  his  wife  and  hig 
friends,  v.  14.  They  saw  how  gladly  he  would  dispense  with  his 
own  resolution,  of  deferring  the  slaughter  till  the  time  determined 
by  the  lot,  and  therefore  advise  him  to  take  an  earnest  and  foretaste 
of  the  satisfaction  he  then  expected,  in  the  speedy  execution  of  Mor- 
decai; let  him  have  that  to  please  him  at  the  moment:  and,  having, 
as  he  thought,  made  sure  the  destruction  of  all  the  Jews,  at  the  time 
appointed,  he  will  not  think  scorn,  for  the  present,  to  Jay  hands  on 
Mordecai  alone.  1.  For  the  pleasing  of  his  fancy,  they  advise  him 
to  get  a  gallows  ready,  and  have  it  set  up  before  his  own  door; 
that,  as  soon  as  ever  he  could  get  the  warrant  signed,  there  might 
be  no  delay  of  the  execution,  he  would  not  need  so  much  as  to  stay 
the  making  of  the  gallows.  This  is  very  agreeable  to  Haman,  who 
has  the  gallows  made,  and  fixed  immediately;  it  must  be  fifty 
culiils  liinh,  or  as  near  that  as  might  be,  for  the  greater-  disgrace  of 
Mordccni,  and  to  make  him  a  spectacle  to  every  one  that  passed  by  ; 
and  it  must  be  before  Haman's  door,  that  all  men  might  take  notice 
it  was  to  the  idol  of  his  revenge  that  Mordecai  was  sacrificed,  and 
that  he  might  feed  his  eyes  with  the  sight.  2.  For  the  gaining  of 
his  point,  they  advise  him  to  go  early  in  the  morning  to  the  king 
and  get  an  order  from  him  for  the  hanging  of  Mordecai,  which, 
they  doubled  nut,  would  be  readily  granted  to  one  who  was  so  niiich 
the  king's  favourite,  and  who  had  so  easily  obtained  an  edict  for 
the  destruction  of  the  whole  nation  of  the  Jews;  there  needed  no 
feigned  suggestion,  it  was  enough  if  he  let  the  king  know  that  Mor- 
decai, in  contempt  of  the  king's  ccmmand,  refused  to  reverence  him 


Before  Christ  510. 


ESTHER.  VI. 


The  Record  of  Mordecai's  Loyally. 


And  now  wc  leave  Haman  to  go  to  bed,  pleased  with  the  thoughts 
of  seeing  Mordecai  hanged  the  next  clay,  and  then  going  merrily 
to  the  banquet,  and  not  dreaming  of  handselling  his  own  gallows. 

CHAP.  VI. 

if  is  a  very  surprising  scene  that  opens  in  this  chapter.  Haman,  ujhen  he  hoped 
to  be  Dlordeciii's  ji'rffff,  uas  vuide  his  page,  to  his  great  confusion  and 
mortification  ;  and  thus  way  was  made  for  the  defeat  of  Haman's  plot,  and  the 
deliveranee  of  the  Jews,  I.  The  providence  of  God  recommends  Mordecai  in 
the  night  to  the  king's  farour,  v.  1 .  .3.  //.  Human,  tcho  came  to  incense  the 
king  against  him,  is  employed  as  an  instrument  of  the  king's  favour  to  him, 
i'.4.  .11.  ///.  From  this  hisfriends  read  him  his  doom,  which  is  escecnted  in 
the  next  chapter,  r.  1 2 . .  1 4.  And  now  it  appears  that  Esther's  intercession  for 
her  people  was  happily  adjounied,  De  die  in  diem — From  day  to  day, 

1.  /^N  that  ni;iht  could  not  the  king  sleep,  and 
\^  lie  commanded  to  bring  the  book  of  records 
of  the  chronicles;  and  they  were  read  before  the 
king.  2.  And  it  was  found  written,  that  Mordecai 
had  told  of  Bigthana  and  Teresh,  two  of  tlie  king's 
chamberlains,  tlie  keepers  of  tlie  door,  who  sought  to 
lay  hand  on  tlie  king  Ahasueriis.  .3.  And  the  king 
said,  What  honour  and  dignily  hath  been  done  to 
Mordecai  for  this?  Tiien  said  theking's  servants  that 
ministered  unto  him,  Tiiere  is  nothing  done  for  him. 

How  Satan  pnt  it  into  the  heart  of  Haman  to  contrive  Mor- 
decai's  death,  we  read  in  Uie  foregoing  chapter;  how  God  put  it  into 
the  heart  of  tlie  iiing  to  contrive  Mordecai's  honour,  we  are  here 
told.  Now,  if  the  kinir's  word  will  prevail  above  Haman's,  (for 
though  Haman  he  a  great  njan,  the  king  in  the  throne  must  be  above 
him,)  much  more  will  the  cniinscl  nf  God  stand,  whatever  devices 
there  arc  in  men's  hearts:  il  is  to  no  purpose  therefore  for  Haman 
to  oppose  it,  when  bolli  God  and  the  king  will  have  Mordecai 
honoured,  and  in  this  jinuliirp  too,  when  his  preferment,  and 
Haman's  disappointment,  wonld  help  to  ripen  the  great  affair  of  the 
Jewish  deliverance,  fur  the  effort  that  Esther  was  to  make  towards 
it  the  next  day.  .Sometimes  delay  may  prove  to  have  been  good 
conduct.  Stay  a  while,  and  wc  mav  have  done  the  sooner:  Cunc- 
tando  restilnit  rent — He  cnncpicred  by  delay.  Let  us  trace  the  steps 
which  Providence  took  toward  the  advancement  of  Mordecai. 

I.  On  that  night  could  not  lite  //ine/  sleep.  His  sleep  J  led  away, 
so  the  word  is;  and  perhaps,  like  a  shadow,  the  more  carefully  he 
|)ursued  it,  the  further  it  went  from  him.  Sometimes  we  cannot 
.sleep,  because  we  f.iin  would  sleep.  Even  after  a  banquet  of 
wine,  he  could  not  sleep,  when  Providence  had  a  design  to  serve 
in  keeping  him  waking.  We  read  of  no  i)odilv  indisposition  he 
was  under  that  niiglit  break  his  sleep,  but  God,  whose  gift  sleep 
is,  withheld  it  from  him.  Thu^^e  that  are  ever  so  much  resolved  to 
cast  away  care,  cannot  alwavs  do  il ;  thev  find  it  in  their  pillows, 
when  they  neither  expect  nor  weiconip  it.  He  tliat  commanded 
127  provinces,  could  not  commar.d  one  hour's  sleep.  Perhaps  the 
charms  of  Esther's  conversation,  the  flav  before,  gave  occasion  to 
his  heart  to  reproach  him  for  neglecting  her,  and  banishing  her 
his  presence,  though  she  was  the  wife  of  his  bosom,  for  above 
thirty  days;  and  that  might  keep  him  wakino-.  An  offended  con- 
gcience  can  find  a  time  to  speak,  v\hen  it  will  be  heard. 

1!.  When  he  could  not  sleep,  he  called  to  have  the  book  of 
records,  the  journals  of  his  reisrn,  read  to  him,  j).  1 .  Snrelv  he  did 
not  design  tliat  that  should  hdl  him  asleep,  it  would  rather  fill  his 
head  with  cares,  and  drive  away  sleep;  but  God  put  il  into  his  heart 
to  call  for  them,  rather  than  for  music  or  songs,  wliicii  the  Persian 
kings  used  to  be  alteniled  with,  (Dan.  G.18.)  and  which  would  have 
been  more  likely  to  (onipose  him  to  rest.  When  men  do  that 
which  is  unaccountable,  we  know  not  what  God  intends  by  it. 
Perhaps  he  would  hrnc  this  book  of  business  read  to  him,  that  he 
niisht  improve  time,  and  be  forming  some  useful  projects.  Had  it 
hern  king  David's  ease,  he  would  have  found  some  other  enler- 
'.ainincnt  for  his  thoughts ;  when  he  cmdd  nol  sloe)),  ho  would  have 


remembered  God,  and  meditated  upon  him ;  (Ps.  G3. 6.')  and  if  he 
would  have  had  any  book  read  to  him,  it  would  have  been  his 
Bible;  for  in  that  law  did  he  meditate  day  and  niglit. 

HI.  The  servant,  that  read  to  him,  either  lighted  first  on  that 
article  which  concerned  Mordecai,  or,  reading  long,  came  to  it  at 
length.  Among  other  things,  it  was  found  written,  that  Mordecai 
had  discovered  a  plot  against  the  life  of  the  king,  which  prevented 
the  execution  of  it,  j;.2.  Mordecai  was  not  in  such  favour  at 
court,  that  the  reader  should  designedly  pitch  upon  that  place,  but 
Providence  directed  him  to  it;  nay,  if  we  may  believe  the  Jews' 
tradition,  (as  Bishop  Patrick  relates  it,)  opening  the  book  at  this 
place,  he  turned  over  the  leaves,  and  would  have  read  another 
part  of  the  book,  but  the  leaves  flew  back  again  to  the  same  place 
where  he  opened  it;  so  that  he  was  forced  to  read  that  paragraj)h. 
How  Mordecai's  good  service  was  recorded,  we  read,  c/t.  2.  23.  and 
here  it  is  found  upon  record. 

IV.  The  king  inquired  what  honour  and  dignily  had  been  done 
to  Mordecai  for  this;  suspecting  that  this  good  service  had  gone 
unrewarded,  and,  like  Pharaoh's  butler,  remembering  it  as  his/aull 
this  day,  Gen.  41. 9.  Note,  The  law  of  gratitude  is  a  law  of 
nature.  We  ought  particularly  to  be  grateful  to  our  inferiors,  ind 
not  to  think  all  their  services  such  debts  to  us,  but  that  they  make 
us  indebted  to  them.  Two  rules  of  gratitude  may  be  gathered  from 
the  king's  inquiry  here.  1.  Better  honour  than  nothing  ;  if  we  can- 
not, or  need  not,  make  a  recompence  to  those  who  have  been  kind 
to  us,  yet  let  us  do  them  honour,  by  acknowledging  their  kindnesses, 
and  owning  our  obligations  to  them.  2.  Better  late  than  never. 
If  we  have  long  neglected  to  make  grateful  returns  for  good  offices 
done  us,  let  us,  at  length,  bethink  ourselves  of  our  debts. 

V.  The  servants  informed  him,  that  nothing  had  been  done  to 
Mordecai  for  that  eminent  service ;  in  the  king's  gate  lie  sat  before, 
and  there  he  still  sat.  Note,  1.  It  is  common  for  great  men  to 
take  little  notice  of  their  inferiors.  The  king  knew  not  whether 
Mordecai  was  preferred  or  no,  till  his  servants  informed  him. 
High  spirits  take  a  priile  in  being  careless  and  unconcerned  about 
those  that  are  below  them,  and  ignorant  of  their  state.  The  great 
God  takes  cognizance  of  the  meanest  of  his  servants,  knows  what 
dignity  is  done  them,  and  what  disgrace.  2.  Humility,  modesty, 
and  self-denial,  though,  in  God's  account  of  great  price,  yet  com- 
monly hinder  men's  preferment  in  the  world.  Mordecai  rises  no 
higher  than  the  king's  gate,  while  proud  ambitious  Hainan  gets  the 
king's  ear  and  heart;  but  though  the  aspiring  rise  fast,  the  humble 
stand  fast.  Honour  makes  proud  men  giddv,  but  upholds  the 
humble  in  spirit,  Prov.2!). 23.  3.  Honour  and  dignity  are  rated 
high  in  the  king's  books.  He  does  not  ask.  What  reward  has  '-fen 
given  Mordecai?  What  money?  What  estate?  But  only,  Mbal 
honour?  A  poor  thing,  and  which,  if  he  had  not  wherewith  to 
support  it,  would  be  but  a  burthen.  4.  The  greatest  merits,  and 
the  best  services,  are  often  oMrloukcd,  and  go  unrewarded  among 
men:  little  honour  is  done  to  lliose  who  best  deserve  it,  are  fittest 
for  it,  and  would  do  mo^t  good  with  il.  See  Eccl.9. 14.  .16. 
The  acquisition  of  wealth  aEi<i  honour  is  usually  a  jierfect  lottery, 
in  which  they  that  venture  least  commonly  carrv  off  the  best 
prize.  Nay,  5.  Good  services  aie  sometimes  so  far  from  being  a 
man's  preferment,  that  they  will  not  be  his  protection:  Moniecai 
is,  at  this  time,  by  the  king's  edict,  doomed  to  destruction,  with 
all  the  Jews,  though  it  is  owned  that  he  deserved  dianity.  Those 
that  faithfully  serve  God,  need  not  fear  being  llins  ill-)iaid . 

4.  And  the  king  said,  Wlio  is  in  lite  court? 
Now  Haman  was  come  into  tlie  outward  court  of 
the  kiug'.s  house,  to  speak  unto  llie  king  to  hang 
Mordecai  on  the  gallows  that  lie  had  prepared  for 
him.  5.  And  the  king's  servants  said  uiilo  him, 
Behold,  Haman  standetli  in  the  couit.  And  the 
king  said,  Let  him  come  in.  6.  So  Haman  came 
in.  And  the  king  said  unto  him.  What  shall  be  done 
unto  the  man  whom  the  kingdeligliteth  to  honour? 


Before  Christ  510. 


ESTHER,  VT. 


Tlie  Honour  conferred  on  MordecaL 


Now  Hamantliouglit  in  his  heart,  To  whom  would 
tlie  kill!;-  delight  lo  do  honour  more  tiran  to  myself? 
7.  And  Hiiman  answered  the  king.  For  the  man 
whom  the  king  delightelh  to  honour,  8.  Let  the 
roval  apparel  he  brought  which  the  king  usetli  to 
tvear,  and  the  horse  that  the  king  ridelh  upon,  and 
(he  crown  royal  which  is  set  upon  his  head  :  9.  And 
let  ihis  apparel  and  horse  be  delivered  to  the  hand 
of  one  of  the  king's  most  noble  princes,  that  they 
may  array  the  man  wil/ial  whom  the  king  delighteth 
to  honour,  and  bring  him  on  horseback  through 
the  street  of  the  city,  and  proclaim  before  him. 
Thus  shall  it  be  done  to  the  man  whom  the  king 
delighteth  to  honour.  10.  Then  the  king  said  to 
Haman,  Make  haste,  and  take  the  apparel  and  the 
horse, as  thou  hast  said,  and  do  even  so  to  Mordecai 
the  Jew,  that  silteth  at  the  king's  gate:  let  nothing 
fail  of  all  that  tlu)u  hast  si)oken.  11.  Then  took 
Haman  the  apparel  and  llie  horse,  and  arrayed 
Mordecai,  an(l  brought  him  on  iiorse])ack  through 
the  street  of  the  cily,  and  pro(  laimed  before  him. 
Thus  shall  it  be  done  unto  tlie  man  whom  the  king 
delighteth  to  honour. 

It  is  now  morning,  and  ))eo|i!e  iipgin  lo  stir. 

I.  Haman  is  so  impatient  to  get  Mordecai  liansred,  tliat  he  comes 
parlv  to  court,  to  be  ready  at  liie  icing's  levee,  before  any  other 
tiuslness  was  brought  before  him,  to  get  a  warrant  for  his  execution, 
,V.  4.)  which  he  makes  sure  that  he  shall  have  at  the  first  word. 
The  king  would  gratify  him  in  a  greater  thing  than  that;  and  he 
rould  tell  the  king,  that  he  was  so  confident  of  tlie  justice  of  his 
i('(|iu>st,  and  the  king's  favour  to  him  in  it,  that  he  had  got  the  gal- 
lows readv  ;  one  word  from  the  king  would  complete  his  satisfaction. 

II.  The  king  is  so  impatient  to  have  Mordecai  honoured,  that 
he  sends  to  know  who  was  in  the  court,  that  was  fit  to  be  em- 
ployed in  it.  Word  is  l)rought  him,  that  Haman  is  in  the  court, 
r. 5.  Let  him  come  in,  says  the  king;  ihe  fittest  man  to  be  made 
use  of,  both  in  directing  and  in  dispensing  the  king's  favour;  and 
(lie  king  knew  nothing  of  anv  qirarrel  he  had  with  Mordecai. 
Hiini.in  is  brought  in  immediately,  proud  of  the  honour  done  him, 
III  bciiisr  admitted  into  the  king's  bed-chamber,  as  it  should  seem, 
l/ifiiir  lie  icrts  up ;  for  let  the  king  but  give  orders  for  the  dig- 
nifvins  of  Mordecai,  and  he  will  be  easy  in  his  mind,  and  try  to 
.sleep.  Now  Haman  thinks  he  has  the  fairest  opportunity  he  could 
«ish  for,  to  solicit  anaiiist  Mordecai;  but  the  king's  lieart  is  as 
full  as  his,  and  it  is  fit  he  should  sjieak  first. 

III.  The  king  asks  Haman,  how  he  should  express  his  favour  to 
one  \\Iioin  he  hud  marked  for  a  favourite.  What  shall  be  done  to 
the  man  u-hniii  the  hiuti  deliyhts  to  honour?  v.G.  Note,  It  is  a 
goofi  propertv  in  klii^s,  and  oilier  superiors,  to  delight  in  bestow- 
ing n  wanls,  and  not  to  delight  in  punishing.  Parents  and  masters 
.should  lake  a  pleasure  in  coiiiniending  and  encouraging  thatwhich 
is  srood  in  those  under  their  charge. 

IV.  Haniiiu  concludes  that  he  hnnself  was  Ihe  favourite  intended, 
and  iherefore  prescribes  the  highest  expressions  of  honour  that 
eiHild,  for  once,  l)e  bestowed  upon  a  subject.  His  proud  heart  pre- 
BPiitly  sugoesled,  Tn  whom  trill  the  kinr/  drlir/ht  to  do  honour  more 
\h<in  to  mi/scif?  "  No  one  deserves  it  so  well  as  I,"  thinks  Haman, 
"nor  stands  so  fair  for  it."  See  how  men's  pride  deceives  them. 
1.  Haman  had  a  better  opinion  of  his  merits  than  tliere  was  cause 
for.  He  thought  none  so  wor.lhy  of  honour  as  himself ;  it  is  a  foolish 
(liinK  for  us  thus  to  think  ourselves  the  only  deserving  persons,  or 
liore  deserving  than  any  olher.  The  deceitfuliicss  of  our  own  hearts 
inpears  in  nothing  so  much  as  in  the  good  conceit  we  have  of  oiir- 
t^'iVts  and  ourown  perforiiiiinces,  against  wliich  we  shoidd  Iherefore 


constantly  watch  and  pray.  2.  He  had  a  belter  opinion  of  his  interesi 
than  there  was  reason  for.  He  thdught  the  king  loved  and  valued 
no  one  but  himself,  but  hewasdeceived.  We  should  suspect  that  the 
esteem  which  others  profess  for  us  is  not  so  great  as  it  seems  lo  be, 
or  as  we  are  somelimcs  willing  to  believe  it  is,  that  we  may  not 
think  too  well  of  onrselve-i.nor  place  too  much  confidence  in  oliiers. 
How  Haman  thinks  he  is  carving  out  honour  for  hiniscif,  and 
therefore  does  it  very  liberally,  jj.8,9.  Nay,  he  does  it  pre- 
sumptuously, prescribing  honours  too  great  to  be  conferred  upon 
any  subject;  That  he  must  be  dressed  in  the  royal  robes,  wear 
the  royal  crown,  and  ride  llie  king's  own  horse:  in  short,  he  must 
appear  in  all  Ihe  poinj)  and  grandeur  of  the  king  himself,  only  he 
must  not  carry  the  sceptre,  the  emblem  of  power.  He  must  be 
attended  by  one  of  the  hini/'s  most  noble  princes,  u!io  must  be  his 
lacquey,  and  all  the  people  must  be  made  to  lake  notice  of  him, 
and  do  him  reverence;  for  he  must  ride  in  state  through  the 
streets,  and  it  must  be  proclaimed  he/ore  him,  for  his  honour,  and 
the  encouragement  of  all  lo  seek  the  ruler's  favour,  'I'hns  shall  it 
be  done  lo  the  man  whom  the  hing  delights  to  honour,  vvhieli  had 
the  same  intention  with  that  which  was  proclaimed  before  Joseph, 
Bow  the  knee;  for  every  good  subject  will  honour  tho'e  whom  Ihe 
king  delights  lo  honour.  And  shall  not  every  good  Chrislian  then 
honour  those  whom  the  King  of  kings  delights  lo  honour,  and 
call  the  saints  which  are  on  the  earth,  the  excellent  ones? 

V.  The  king  confounds  him  wilh  a  positive  order,  that  he  should 
immediately  go  himself,  and  put  ail  this  honour  upon  Mordecai  the 
Jew,  K. 10.  If  Ihe  king  had  but  said,  as  flaman  expected,  Thou 
art  the  man,  what  a  fair  opportunity  would  he  have  had  to  do 
Ihe  errand  he  came  on,  and  to  have  desired,  that,  to  grace  the 
solemnity  of  his  triumphs,  Mordecai,  his  sworn  enemy,  might  be 
hanged  at  the  same  time!  But  how  is  he  thunder-struck,  when  the 
king  bids  him  not  order  all  this  to  be  done,  but  lo  do  it  himself  to 
Mordecai  the  Jew,  the  very  man  he  hated  above  all  men,  and 
whose  ruin  he  was  now  designing!  Now,  it  is  to  no  purpose  to 
think  of  moving  any  thing  to  Ihe  king  against  Mordecai,  when  he 
is  tlie  man  whom  the  king  delights  to  honour.  Solomon  says.  The 
heart  of  the  king  is  unsearchable,  (Prov.  25. 3.)  but  it  is  not  un- 
changeable. 

VI.  Haman  dares  not  dispute,  nor  so  much  as  seem  to  dislike, 
the  king's  order,  but,  with  the  greatest  regret  and  reluctaiicy  ima- 
ginable, brings  it  lo  Alordecai,  who,  I  suppose,  did  no  more  cringe 
to  Haman  now  than  he  had  done,  valuing  his  counterfeit  respect 
no  more  than  he  had  valued  his  concealed  malice.  The  apparel 
is  brought,  Mordecai  is  dressed  up,  and  rides  in  state  through  the 
city,  recognized  as  the  king's  favourite,  v.  11.  It  is  hard  to  say 
which  of  the  two  |)iit  a  greater  force  upon  himself;  proud  Haman, 
in  pulling  this  honour  upon  INIordecai,  or  humble  Mordecai,  in 
accejitins  it:  the  king  would  have  it  so,  and  both  must  submit. 
Upon  this  account,  it  was  agreeable  to  Mordecai,  as  it  was  an 
indication  of  Ihe  king's  favour,  and  gave  hope  that  Esther  would 
prevail  for  the  reversing  of  the  edict  against  the  Jews. 

12.  And  Mordecai  came  again  to  the  king's  gate. 
But  Haman  hasted  to  his  liouse,  mourning,  and 
having  his  head  covered.  13.  And  Haman  told  Ze- 
resh  his  wife  and  all  his  friends  every  tkingih^i  had 
befallen  him.  Then  said  his  wise  men  and  Zeresh 
his  wife  unto  him,  If  Mordecai  be  of  the  seed  of  the 
Jews,  before  whom  tliou  hast  begun  to  fall,  thou  shall 
not  prevail  against  him,  but  shall  surely  fall  before 
iiitn.  14.  And  while  they  ?re/e  yet  talking  with  him, 
came  the  king's  chamberlains,  and  hasted  to  bring 
Haman  unto  the  banquet  that  Esther  had  prepared- 

We  may  here  observe, 

I.  How  link-  Mordecai  was  puffed  up  with  his  advancement 
He  came  again  to  the  king'sgale;  (u.  12.)  he  returned  to  his  place, 
and  the  duly  of  it  imintdiatcly,  and  minded  his  business  as  c|osd 


Before  Christ  510. 


ESTHER,  VI,  VII. 


Hamaii  accused. 


as  he  had  done  l)efore.  Elonour  is  well  bestowed  on  those  that  are 
not  made  proud  and  idle  by  it,  and  will  not  think  themselves  above 
iheir  business. 

II.  Iluw  much  Ilaman  was  cast  down  with  his  disappointment. 
He  could  not  boar  it ;  to  wait  upon  any  man,  especially  Mordecai, 
and  at  this  lime,  when  he  hoped  to  have  seen  him  hanged,  was 
enough  to  break  such  a  proud  heart  as  he  had.  He  hasted  to  his 
house  iiiouiniiig,  and  having  his  head  covered,  as  one  that  looked 
upon  liiiiisell  sunk,  and  in  a  manner  condemned.  What  harm  had 
it  done  hi.yi  to  stoop  tlius  to  Mordecai  ?  Was  he  ever  the  worse  for 
it  >  Was  it  not  what  he  himselfproposed  to  be  done  by  one  of  the 
king's  most  noble  princes  ?  Why  then  should  he  grudge  to  do  it 
himself?  But  that  «ill  break  a  proud  man's  heart,  which  would 
/lot  break  a  humble  man's  slee|). 

HI.  How  bis  doom  was,  out  of  this  event,  read  him  by  his  wife 
and  his  friends  ;  "  If  iMordecai  be,  as  thev  say  be  is,  of  the  seed  of 
the  Jews,  beforcivhom  thou  hast  bcgnn  to  fall,  though  but  in  a  point 
of  honour,  ne\erexpect  to  prevail  against  him,  for  thou  shnltsurelij 
fall  before  him,"  v.  13.  iVliserable  comforters  are  thev  all  ;  thev 
did  not  advise  him  to  repent,  and  ask  Mordecai's  pardon  for  his  bad 
design  against  him,  but  foretell  his  destiny  as  fatal  and  unavoidable. 
Two  ihiiigs  they  foresee,  1.  That  Hainan  woidd  be  disappointed  in 
his  enterprize  against  the  Jews  :  "  Thou  shalt  not  prevail,  to  root 
out  that  people;  Heaven  plainly  fights  against  thee."  2.  That  he 
himself  would  be  destroyed  :  Thou  shalt  surelij  fall  before  him. 
The  contest  betueen  Michael  and  the  dranon  will  not  be  a  drawn 
bailie,  no,  Haman  nmst  fall  before  Mordecai.  Two  things  thev 
ground  iheir  prognostications  upon.  (1.)  This  Mordecai  is  of  the 
xeedof  the  Jews;  feeble  Jews,  their  enemies  sometimes  called  them, 
but  formidable  Jews  they  soinetinies  found  them.  They  are  a 
holy  seed,  a  pra\ing  seed,  in  covenant  with  God,  and  a  seed  that 
the  Lord  hath  all  along  blessed,  and  therefore  let  not  their  enemies 
expect  to  triumph  over  them.  (2.)  Hainan  had  benun  to  fall, 
and  therefore  he  is  certainly  a  gone  man.  It  lias  bten  observed  of 
great  court-favon rites,  that  when  once  they  have  been  frowned 
upcm,  they  have  fallen  utterly,  as  fast  as  thev  rose  ;  it  is  true  of  (he 
church's  enemies,  that  when  God  begins  viith  them,  he  will  make 
an  end.     As  for  God,  his  work  is  perfect. 

IV.  How  seasonably  he  was  now  sent  for  to  the  banquet  that 
Esther  had  pre))are(l,  v.  14.  He  tlioiiglu  it  seasonalile,  in  hopes  it 
would  re\ive  his  drooping  spirits,  and  save  his  sinking  honour.  But, 
really,  it  was  seasonable,  because  his  spirits  being  broken  bv  Ibis 
sore  disappointment,  he  mijht  the  more  easily  be  run  down  bv 
Esther's  complaints  against  him.  The  wisdom  of  God  is  seen  in 
timing  the  means  of  his  church's  deliverance,  so  as  to  manifest  bis 
own  glory. 

CHAP.  VII. 

We  are  now  to  attend  tlie  second  linnquet  to  leliicit  tt\e  Idng  and  Ilaman  tvcre  in- 
cited I  and  lliere,  I.  Esilier  presents  Iter  luiitinn  to  tlie  Icing/or  tier  life,  and 
tlie  life  of  /id-  people,  r.  1 . .  -I.  //.  She  pluinlij  tells  the  kin;;  that  Hainan  was 
Itie  man  wlio  designed  tier  ruin,  anil  tlie  rnin  if  all  tier  friends,  v.  5,  G.  ///. 
Tlie  Itini,^,  tliereupnn,  gaee  orders  for  the  hanging  of  Hainan  npon  the  galloics 
that  he  had  prepared  for  Mordecai,  lehieh  iras  done  accurdin^lij,  v.  7..  10.  And 
thus,  by  the  destruction  of  the  plotter,  a  j;oori  step  was  taken  toward  the  defeat- 
ing of  the  plot. 


1-  OO  the  king  and   Haman  came  to  banquet  will 
O  Esther   the    queen.       2.    And   the   kino    saic 


ith 
queen.  a.  And  the  king  said 
again  unto  Esther,  on  the  second  day,  at  the  ban- 
quet of  wine.  What  is  thy  petition,  queen  Esther? 
And  it  shall  be  granted  thee:  and  what  is  thy  re- 
quest ?  And  it  shall  be  performed  ^rw  to  the" half 
of  the  kingdom.  3.  Then  Esther  the  queen  an- 
swered and  said,  If  I  have  found  favour  in  thy 
sight,  O  king,  and  if  it  please  the  king,  let  my  life 
be  given  me  at  my  petition,  and  my  people  at  my 
request.  4.  For  we  are  sold,  I  and  my  people,  to 
be  destroyed,  to  be  slain,  and    to  perish  :  but  if  we 


had  been  sold  for  bond-men  and  bond-women,  I 
had  held  my  tongue,  although  the  enemy  could  not 
countervail  the  king's  damage.  5.  Then  the  king 
Ahasuerus  answered  and  said  unto  Esther  the  queen, 
Who  is  he  ?  And  where  is  he,  that  durst  presume  in 
his  heart  to  do  so  ?  6.  And  Esther  said.  The  ad- 
versary and  enemy,  is  this  wicked  Haman.  Then 
Haman  was  afraid  before  the  king  and  the  queen. 

The  king  in  humour,  and  Haman  out  of  humour,  meet  at 
Esther's  table.     Now  here, 

I.  The  king  urges  Esther,  a  third  time,  to  tell  him  what  her 
request  was,  for  he  longed  to  know,  and  repeats  his  promise, 
that  it  should  be  granted,  v.  2.  If  the  king  had  now  forgotten 
that  Esther  had  an  errand  to  him,  and  had  not  again  asked  what 
it  was,  she  could  scarcely  have  known  how  to  renew  it  herself; 
but  he  was  mindAjl  of  it,  and  now  was  bound  with  the  threefold 
cord  of  a  promise  thrice  made  to  favour  her. 

II.  Esther,  at  length,  surprises  the  king  «ith  a  petition,  not 
for  wealth  or  honour,  or  the  preferment  of  some  of  her  friends  to 
some  high  post,  which  the  king  expected,  but  for  the  preserva- 
tion of  herself  and  her  co\mtrvmen  from  death  and  destruction,!;. 
3,  4.  Even  a  stranger,  a  criminal,  shall  be  permitted  to  petition 
for  his  life  :  but  that  a  friend,  a  wife,  should  have  occasion  to 
present  such  a  petition,  was  very  affecting  ;  Let  my  life  be  given 
me  at  mij  petition,  and  my  people  at  my  request.  Two  things  be- 
speak lives  to  be  very  precious,  and  tit  to  be  saved,  if  innocent, 
at  anv  expense.  1.  Majesty.  If  it  be  a  crowned  head  that  is 
struck  at,  it  is  time  to  stir:  Esther's  was  such  :  "  Let  my  life  be 
given  me.  If  thou  hast  any  atleclion  for  the  wife  of  thy  bosom, 
now  is  the  time  to  show  if,  for  that  is  I  he  life  that  lies  at  stake." 
2.  Multitude.  If  they  be  many  lives,  very  many,  and  those  no 
way  forfeited,  that  are  aimed  at,  no  time  should  be  lost,  nor 
pains  spared,  to  prevent  the  mischief.  "  It  is  not  a  friend  or  two, 
but  mv  people,  a  whole  nation,  and  a  nation  dear  to  me,  for  the 
saving  of  which  I  now  intercede." 

To  move  the  king  llie  more,  she  suggests,  (1.)  That  she  and 
hrr  people  were  boiiaht  and  sold.  Thev  had  not  sold  themselves 
bv  anv  offence  against  the  government,  but  were  sold  to  gratify 
the  pride  and  revense  of  one  man.  (2.)  That  it  was  not  iheir 
libcrtv  onlv,  but  their  lives,  that  were  sold.  "  Had  we  been 
sold"  (says  she)  "  info  slavery,  I  would  not  have  complained,  for, 
in  lime,  we  might  have  recovered  our  liberty,  though  the  king 
would  have  made  but  a  bad  bargain  of  it,  and  not  have  increased 
his  wealth  bi/  our  price.  Whatever  had  been  paid  for  us,  the 
loss  of  so  many  industrious  hands  out  of  his  kingdom,  would 
have  been  more  damage  to  the  treasury  than  the  price  would 
countervail."  To  persecute  good  people  is  as  impolitic  as  it  is 
impious,  and  a  manifest  wrong  to  the  interests  of  princes  and 
states  ;  they  are  weakened  and  impoverished  bv  it.  But  this  was 
not  the  case.  We  are  sold  (says  she)  to  be  destroyed,  to  be  slain, 
and  to  perish;  and  then  it  is  time  to  speak.  She  refers  to  the 
words  of  the  decree,  (ch.  3.  13.)  which  aimed  at  nothing  short  of 
their  destruction;  this  would  touch  in  a  tender  part,  if  there 
were  anv  such  in  the  king's  heart,  and  would  bring  him  to  relent. 

HI.  The  king  stands  amazed  at  the  remonstrance,  and  asks, 
[v.  5.)  "  TT7iO  is  he,  and  tvhere  is  he,  that  durst  presume  in  his 
heart  to  do  so  ?  What !  contrive  the  murder  of  the  queen  and  all 
her  friends?  Is  there  such  a  man,  such  a  monster  rather,  in  na- 
ture ?  Who  is  he,  and  xvhere  it  he,  whose  heart  has  filled  him  to  do 
so?"  Or,  Who  balh  filled  his  heart ;  he  wonders,  1.  That  any 
one  should  be  so  bad  as  to  think  such  a  thing;  Satan  certainly 
filled  his  heart.  2.  That  any  one  should  be  so  bold  as  to  do  such  a 
thing;  should  have  his  heart  so  fully  set  in  him  to  do  wickedly; 
should  be  so  very  daring  .!'  Note,  (1.)  It  is  hard  to  imagine  that 
there  should  be  such  horrid  wickedness  committed  in  the  world  as 
really  there  is.  Who,  where  is  he,  that  dares,  presumes  to  ques- 
tion the  being  of  God  and  his  providence,  to  banter  his  ora- 
cles, profane  his  name,  persecute  his  people,  and  yet  bid  defi 


nofoic  Christ  510. 


ESTHER,  VII. 


Haman  e,vecute»J. 


aiue  to  Ills  wiatli?  Sucli  there  are,  to  lliink  of  wliom  is  enough 
<i)  iiinke  horror  take  hold  0/ its,  Ps.llO.  53.  (2.)  We  sometimes 
skirlle  at  the  mention  of  that  evil  which  jet  ^^e  ourselves  are 
uiiarijcahle  with.  Ahasuerus  is  amazed  at  that  wickedness  which 
he  liiiiiscif  was  guilty  of;  for  he  consented  to  that  bloody  edict 
against  the  Jews.  Thou  art  the  man,  might  Esther  too  truly 
have  said. 

IV.  Esther  plainly  charges  Haman  with  it  before  his  face: 
"Here  he  is,  let  hiin  speak  for  himself,  for  therefore  he  is  invited. 
The  adversary  and  enemy  is  this  xeiched  Ilaman;  (v.G.)  it  is  he 
(hat  has  designed  our  murder,  and,  which  is  worse,  has  basely 
drawn  the  king  in  to  be  particeps  cri7iimis — a  partaker  of  his 
crime,  ignoranlly  agreeing  to  it. 

V.  Hainan  is  soon  apprehensive  of  his  danger:  he  was  afraid 
before  the  king  andqtieen;  and  it  was  time  for  him  to  fear,  when 
the  queen  was  his  prosecutor,  the  king  his  judge,  and  his  own 
conscience  a  witness  against  him;  and  the  surprising  operations  of 
Providence  against  him,  that  same  morning,  could  not  but  increase 
his  fear.  Now  he  has  little  joy  of  his  being  invited  to  the 
banquet  of  wine,  but  finds  himself  in  straits,  when  he  thought 
himself  hi  the  fulness  of  his  sufficiency.  He  is  cast  into  a  net  by 
his  own  feet. 

7.  And  the  kin£^  arisina^  from  the  banquet  of 
wine  in  liis  wrath  icent  into  the  palace-garden : 
and  Haniati  stood  np  to  make  request  for  liis  life 
to  Esther  the  queen:  for  lie  saw  that  there  was 
evil  determined  against  him  by  tlie  king.  8.  Then 
the  king  returned  out  of  the  palace  garden,  into 
the  place  of  the  banquet  of  wine;  and  Haman  was 
fallen  upon  the  bed  whereon  Esther  was.  Then 
said  the  king,  Will  he  force  the  queen  also  before 
me  in  the  house?  As  the  word  went  out  of  tiie 
king's  mouth,  tliey  covered  Hainan's  face.  9.  And 
Harbonah,  one  of  tlie  chamberlains,  said  before 
the  king,  Behold  also,  the  gallows  fifty  cubits  high, 
which  Haman  had  made  for  Mordecai,  who  had 
spoken  good  for  tlie  king,  standcth  in  the  house  of 
Haman.  Then  the  king  said.  Hang  him  thereon. 
10.  So  they  hanged  Hainan  on  the  gallows  that  he 
had  prepared  for  Mordecai.  Then  was  the  king's 
wrath  pacified. 

Here, 

I.  The  king  retires  in  anger.  We  rose  from  table  in  a  great 
[•assion,  and  went  into  the  palace  garden  to  cool  himself,  and  to 
i:onsider  what  was  to  bedone,  ?;.  7.  He  sent  not  for  his  seven 
loise  counsellors  who  knew  the  times,  being  ashamed  to  consult 
with  them  about  the  undoing  of  that  which  he  had  rashly  done 
without  their  knowledge  or  ad\ice;  but  he  went  to  walk  in  the 
garden  a  while,  to  compare  in  his  thoughts  what  Esther  had  now 
informed  him  of,  with  what  had  formerly  passed  between  him  and 
Haman.  And  we  may  suppose  him,  1.  Vexed  at  himself,  that  he 
should  be  such  a  fool,  as  to  doom  a  guiltless  nation  to  destruction, 
and  his  own  queen  among  the  rest,  upon  the  base  suggestions  of 
a  self-seekinji'  man,  without  examining  the  truth  of  his  allegations. 
I'hey  that  do  things  with  self-will,  reflect  ujmn  them  afterward 
with  self-reproach.  2.  Vexed  at  Haman,  who  he  had  laid  in  his 
bosom,  that  he  should  be  such  a  villain  as  to  abuse  his  interest  in 
him,  to  draw  him  to  consent  to  so  wicked  a  measure.  When  he 
saw  himself  betrayed  by  one  he  had  caressed,  he  was  full  of 
indignation  at  him;  yet  he  would  say  nothing,  till  he  had  taken 
time  for  second  thoughts,  to  see  whether  thev  would  make  the 
matter  better  or  worse  than  it  first  appeared,  that  he  might  proceed 
accordingly.  When  we  are  angry,  we  shoidd  pause  a  while,  before 
•we  come  to  any  resolution,  as  those  that  have  a  rule  over  our  own 
!.pirHs,  and  are  governed  by  reason. 


n.  Haman  becomes  a  humble  petitioner  to  the  queen  for  his 
life.  He  might  easily  perceive,  by  the  king's  hasty  flying  out  oj 
the  room,  that  there  teas  evil  determined  against  him.  Eor  the 
wrath  of  a  king,  such  a  king,  is  as  the  roaring  if  a  lion,  and  as 
messengers  of  death;  and  now  see,  1.  How  mean  Haman  looks, 
when  he  stands  up  first,  and  then  falls  down  at  Esther's  feet,  to 
beg  she  would  save  his  life,  and  take  all  he  had,  Thev  that  are 
most  haughty,  insolent,  and  imperious,  when  they  are  ni  power 
and  prosperity,  are  commoidy  the  most  abject  and  poor  spirited, 
when  the  wheel  turns  upon  them.  Cowards,  they  sav,  arc  most 
cruel,  and  then  consciousness  of  their  cruelty  makes  them  the 
more  cowardly.  2.  How  great  Esther  looks,  who  of  late  had  been 
neglected,  and  doomed  to  the  slaughter,  tantpiam  avis — as  a  sheep: 
now  her  sworn  enemy  owns  that  he  lies  at  her  mercv,  and  heo-g 
his  life  at  her  hand.  Thus  did  God  regard  the  tow  estate  of  his 
handmaiden,  and  scatter  the  proud  in  the  imagination  of  their 
hearts,  Luke,  1.48, 51.  Compare  with  this  that  pronjise  ninde 
to  the  Philadelphian  church,  (Rev.  3.9.)  I  will  make  them  of  the 
synagogue  of  Satan  to  come  and  to  worship  before  thy  feet,  and  to 
knoxv  that  I  have  loved  thee.  The  day  is  coining  when  those  thai 
hate  and  persecute  God's  chosen  ones  would  gladly  be  beholden 
to  them:  Give  us  of  your  oil;  Father  Abraham,  send  Lazarus ; 
The  upright  shall  have  dominion  in  the  morning. 

HI.  The  king  returns  yet  more  exasperated  against  Haman. 
The  more  he  tliinks  of  him,  the  worse  he  thinks  of  iiim,  and  ol 
what  he  had  done.  It  was  but  lately,  that  every  thing  Haman  said 
and  did,  even  that  which  was  most  criminal,  was  taken  well,  and 
construed  to  his  advantage;  now,  on  the  contrary,  what  Haman 
did,  that  was  not  only  innocent,  but  a  sign  of  repentance,  is  ill 
taken,  and,  without  colour  of  reason,  construed  to  his  disadvantage. 
He  lay  in  terror  at  Esther's  feet,  to  beg  for  his  life  ;  What!  (says 
the  king,)  will  he  force  the  queen  also  before  me  in  the  house?  Not 
that  he  thought  he  had  anv  such  intention,  but,  having  been 
musing  on  Hainan's  design  to  slay  the  (|ueen,  and  finding  him  in 
this  posture,  he  fakes  occasion  from  it  thus  to  vent  his  passion 
against  Haman,  as  a  man  that  w<iuld  not  scruple  at  the  greatest 
and  most  impudent  |)iece  of  wickedness.  "He  designed  to  slay 
the  queen,  and  to  slav  her  with  vie  in  the  house;  will  he  in  like 
manner  force  her?  What!  ravish  her  first,  and  then  murder  her? 
He  that  had  a  design  upon  her  life,  may  well  be  suspected  to  have 
a  design  upon  her  chastity." 

IV.  Those  about  him  were  ready  to  be  the  instruments  of  his 
wrath.  The  courtiers,  that  adored  Haman  when  he  was  the  rising 
sun,  set  themselves  as  much  against  bim  now  that  he  is  a  falling 
star,  and  are  even  glad  of  an  occasion  to  run  him  down;  so  little 
sure  can  proud  men  be  of  the  interest  they  think  they  have. 
1.  As  soon  as  the  king  spake  an  angry  word,  they  covered  Haman's 
face  as  a  condemned  man,  not  wortliy  any  more  either  to  see  the 
king,  or  to  be  seen  by  him;  they  marked  him  for  execution. 
Those  that  are  bang"d,  commonly  have  their  faces  covered.  .See 
how  readv  the  servants  were  to  take  the  first  hint  of  the  king's 
mind  in  this  matter.  Tiirba  Romceseqvitur  fortnnu-m,  vt  scm]>cr 
et  odit  damnatos — The  Roman  populace  change  as  the  aspects  oj 

fortune  do,  and  always  oppress  the  fallen.  If  Haman  be  going 
down,  they  all  cry,  "  Down  with  him.  "  2.  One  of  them,  that  had 
been  lately  sent  to  Haman's  house,  to  fetch  him  to  the  banquet, 
informed  the  king  of  the  gallows  wliieli  Haman  had  prepared  for 
Mordecai,  «.  9.  Now  that  Mordecai  is  the  favourite,  the  cham- 
berlain applauds  him;  he  spak"  good  for  the  king,  and,  Haman 
being  in  (lisgrace,  every  thing  is  taken  notice  of  that  mi^ht  make 
against  him,  incense  the  king  against  him,  and  fill  up  the  measure 
of  his  iniquilv. 

V.  The  king  gives  orders  that  he  should  be  h.anged  upon  his 
own  gallows,  which  was  done  accordingly,  nor  was  he  so  much 
as  asked  what  he  had  to  say  why  this  judgment  shoidd  not  be 
passed  upon  him,  and  execution  awarded.  The  sentence  is  short. 
Hang  him  thereon;  and  the  e-xecution  speedv.  So  they  hanged 
Haman  on  the  gallows,  v.^Q.  See  here,  1.  Pride  brought  down. 
He  that  expected  every  one  to  do  him  reverence  is  now  made  an 
igno.-ninioiis  spectacle  to  the  world,  and  himself  sacrificed  to 
justice,  who  disdained  that  less  than  a  whole  nation  should  bo 


Before  Christ  510. 


ESTHER,  VII,  VIII. 


Esther  and  Mordecai  enriched. 


fcacrificed  to  his  revenge.  Ood  resists  llie  proud :  and  those 
wliom  he  resists  will  find  him  iiresislilile.  2.  Persecution  punished. 
Haman  was,  upon  many  accounts,  a  wicked  man,  hut  his  enmity  to 
God's  churcli  was  his  most  provoking  crime ;  for  that  the  God  to 
whom  vengeance  helongs  here  reckons  with  him,  and,  though 
his  ph)t  was  defeated,  gives  him  accordiur/  to  the  wickcdiiesi  of  his 
^mlvavoiirs,  Ps.20.4.  3.  Mischief  returned  upon  the  person  him- 
self tliat  cimtrived  it;  the  wicked  snared  in  the  lonrk  of  his  own 
hands,  Ps.  7.  15,16. — 9.  l.'i,  16.  Haman  is  jnstly  hanged  on  the 
very  unliows  he  had  unjustly  jircpared  for  Mordecai.  If  he  had 
not  set  up  that  gallows,  jierhaps  Ihe  king  would  not  have  thought 
of  ordering-  him  to  he  hanged;  hut  if  he  rear  a  gallows  for 
the  man  irhoni  the  kinf)  dcliyhts  to  honour,  the  thought  is  very 
natural,  thai  he  should  he  ordered  to  try  it  himself,  and  see  how  it 
fils  hiu),  see  how  he  likes  it.  The  enemies  of  Gods  church  have 
oflen  hcen  thus  taken  in  their  own  craftiness.  In  the  morning, 
HaniRii  was  designing  himself  for  the  rohes,  and  Mordecai  for 
the  sallows;  hut  the  lahtes  are  turned;  Mordecai  has  the  crown, 
(iauian  Ihe  cross.  The  Lord  is  known  by  such  judgments.  See 
Prov.  11.8.-21.18. 

Lustly,  The  satisfaction  which  the  king  had  in  tliis  execution. 
Then  was  the  king's  wrath  pacified,  and  not  till  then.  He  was 
as  will  pleased  hi  ordering  Haman  to  he  hanged,  as  in  ordering 
Mordecai  to  he  honoured.  Thus  shall  it  be  done  to  the  man 
whom  Ihe  king  delights  to  take  vengeance  on.  God  saith  of 
w  ii  ked  men,  (Ezek.5. 13.)  /  will  cause  my  fury  to  rest  upon  them, 
a:ul  I  will  he  conforted. 

CHAP.  VIII. 

Ife  '</  llie  plotter  lum^iiisr,  and  are  now  to  see  what  becrnnen  of  bisplot.  I.  Ills 
jilof  tras  to  raise  iin  estiite  for  himself;  and  all  his  estate,  being  confiscated  for 
Irrnsrri.  is  .eiifii  to  Esther  and  Mordecai,  v.  1,2.  //.  If>>  plot  uas  to  ruin 
the  .feus;  and  as  to  that,  \.  Esther  earnestly  intercedes  for  the  reversing  of 
the  edict  against  them,  ti.  3.  .6.  2.  /(  is,  in  effect,  done  by  another  edict  here 
liuOlishcd,  empowering  the  Jeics  to  stand  vp  in  their  otni  defence  against  their 
encHiffs,  r.  7.  .14.  ///.  This  occasions  great  joy  to  the  Jews,  and  all  their 
friends,  v.  15.  .17. 

1.  /^N  that  day  did  the  king  Ahasiieriis  give  the 
V-/     house  of  Haman,  tiie  Jews'  enemy,  unto 

ILsther  the  queen.  And  Mordecai  came  before  the 
king*,  for  Esther  had  told  what  he  ifas  unto  her. 

2.  And  the  king  took  off  his  ring  whicli  lie  liad  taken 
from  Haman,  and  gave  it  unto  Mordecai.  And 
Esllier  set  Mordecai  over  the  house  of  Haman. 

l!  was  hut  lately  that  we  had  Esther  and  Mordecai  in  tears  and 
in  fears,  hut  fasting  and  praying;  now  let  us  see  how  to  Ihcin 
there  arose  light  in  darkness. 

1.  Here  is  Esther  enriched.  Haman  was  hanged  as  a  traitor, 
therefore  his  estate  was  forfeited  to  the  crown,  and  the  king  gave 
it  all  lo  Esther,  in  recompence  for  the  fright  that  wicked  man  had 
put  her  into,  and  the  vexation  he  had  created  her,  v.\.  His  houses 
ai;d  lanils,  goods  and  chattels,  and  all  the  money  he  had  heaped 
u]),  while  he  was  prime-minister  of  state,  (which,  we  may  suppose, 
was  no  litlle,)  are  given  to  Esther,  they  are  all  her  own,  added  to 
tlie  allowance  she  already  had.  Thus  is  the  wealth  of  the  sinner 
/aid  npfir  the  just ;  and  the  innocent  divides  the  silver,  Prov.  13. 22. 
J'>1>,  27. 17,  lit.  Wiiat  Haman  would  have  done  mischief  with, 
Esther  will  do  good  with;  and  estates  are  to  be  valued  as  they 
are  used. 

2.  Mordecai  advanced.  His  pompons  procession,  this  morning, 
through  the  streets  of  the  city,  was  but  a  sudden  flash  or  blaze 
of  honour:  hut  here  we  have  more  durable  and  gainful  prefer- 
ments to  which  he  was  raised,  which  yet  the  other  happily  made 
ivay  for. 

(  l.)He  is  now  owned  as  the  queen's  cousin,  which,  till  now, 
th(:ugh  Esther  had  been  four  years  (pieen,  for  aught  that  appears, 
llie  king  did  not  know.  So  humble,  so  modest,  a  man  was 
Mordecai,  and  so  far  from  being  ambitious  of  a  place  at  court, 
that  he  concealed  his  relation  to  Ihe  queen,  and  her  obligati<HiB  to 


him  as  her  guardian,  and  never  made  use  of  her  interest  for  any 
advantage  of  his  own.  Who  but  Mordecai  could  have  taken  ao 
little  notice  of  so  great  an  honour?  But  now  he  was  brought 
before  the  /any,  introduced,  as  we  say,  to  kiss  his  hand;  lor  now, 
at  length,  Esther  had  told  what  he  was  to  her,  not  only  near 
akin  to  her,  but  the  best  frieisd  she  had  in  the  world,  who  took 
care  of  her  when  she  was  an  or|)han,  and  one  whom  sh »  still 
respected  as  a  father.  Now  the  king  finds  himself,  for  his  wife's 
sake,  more  obliged  than  he  thought  he  had  been,  to  delight  in 
doing  honour  to  Mordecai.  How  great  vvere  the  merits  of  Ihat 
man,  to  whom  both  king  and  queen  did,  in  effect,  owe  their 
lives!  Being  brought  before  the  king,  to  him,  no  doubt,  he 
bowed,  and  did  reverence,  though  he  would  not  to  Huujan  an 
Amalekite. 

( 2.)  The  king  makes  hina  lord  privy-seal  in  the  room  of  Hainan  ; 
all  the  trust  he  had  reposed  in  him,  and  all  the  power  he  had 
given  him,  are  here  transferred  to  Mordecai ;  for  the  ring  whicli 
he  had  taken  from  Haman,  he  gave  to  Mordecai,  and  made 
this  trusty  humble  man  as  much  his  favourite,  his  confidant,  an(> 
his  agent,  as  ever  that  proud  perfidious  wretch  was;  a  happy 
change  he  made  of  his  bosom  friend,  and  so,  no  doubt,  be  and 
his  people  soon  found  it. 

(3.)Thequeen  makes  him  her  steward,  for  Ihe  management 
of  Haman's  estate,  and  for  getting  anri  keeping  possession  of  it. 
She  set  Mordecai  over  the  house  of  Haman.  See  the  vanity  of 
laying  up  treasure  upon  earth  ;  he  that  heapeth  up  riches  hnowilh 
not  who  shall  gather  them,  (Ps.  39.6.)  not  only  whether  he  shall 
he  a  wise  man  nr  a  fool,  (Eecl.2.19.)  but  whether  he  shall  be  a 
friend  or  an  enemy.  With  what  lillle  pleasure,  nay,  with  what 
constant  vexation,  would  Haman  have  lo(jked  upon  his  estate,  if 
he  could  have  foreseen  that  Mordecai,  the  man  he  hated  above  alJ 
men  in  Ihe  world,  should  have  rule  over  all  that  wherein  he  had 
laboured,  and  thought  that  he  shewed  himself  wisel  it  ii  oul 
mlerest,  llicrcfore,  to  make  sure  those  riches  which  VMll  uui  L/e  left 
behind,  but  will  go  with  us  to  another  world. 

3.  A4id  Esther  spake  yet  againbefore  the  king,  and 
fell  down  at  his  feet,  and  besought  him  with  tears 
to  put  away  the  mischief  of  Haman  the  Agagite; 
and  his  device  that  he  had  devised  against  tlie  Jews. 
4.  Then  the  king  lield  out  the  golden  sceptre, 
toward  Esther.  So  E.slher  arose,  and  st(Jod  before 
tlie  king,  5.  And  said,  if  it  |)lease  the  king,  and 
if  I  have  found  favour  in  his  sight,  and  the  thing 
seem  right  before  the  king,  and  I  be  pleasing  in  iiis 
eyes,  let  it  be  written  to  reverse  the  letters  devised 
by  Haman  the  son  of  Hammedatlia  the  Agagite, 
which  he  wrote  to  destroy  the  Jews  which  are  in 
all  the  king's  provinces:  6.  For  how  can  1  endure 
to  see  the  evil  that  shall  come  unto  my  people? 
or  how  can  I  endure  to  see  the  destruction  of  my 
kindred?  7.  Then  the  king  Aiiasuerus  said  unto 
Esther  the  queen  and  to  Mordecai  the  Jew,  Behold, 
I  have  given  Esther  the  house  of  Haman,  and  him 
they  have  hanged  upon  the  gallows,  because  he 
laid  his  hand  upon  the  Jews.  8.  Write  ye  also 
for  the  Jews,  as  it  liketh  you,  in  the  king's  name, 
and  seal  it  with  the  king's  ring:  for  the  writing 
which  is  written  in  ihe  king's  name,  and  sealed 
with  the  king's  ring,  may  no  man  reverse. 
9.  Then  were  the  king's  scribes  called  at  that  time 
in  the  third  month,  that  is,  the  month  Sivan,  on 
the  three  and  twentieth  day  thereof;  and  it  was 
written  according  to  all  that  Mordecai  commanded 


Before  Christ  510. 

niito  the  Jews,  and  to  the  lieutenants,  and  t!ie 
deputies  and  rulers  of  the  provinces  which  are  from 
{ndia  unto  Etiiiopia,  an  hundred  twenty  and  t*cven 
provinces,  unto  every  province  according  to  the 
writing  thereof,  and  unto  every  people  after  their 
Jiin<ruage,  and  to  the  Jews  according  to  their 
writing,  and  according  to  their  language.  10.  And 
lie  wrote  in  the  king  Aiiasuerus's  name,  and  sealed 
\t  with  the  king's  ring,  and  sent  letters  by  posts 
on  horseback,  and  riders  on  mules,  camels,  and 
Voung  dromedaries :  1 1  .Wherein  iW king  granted 
ihe  Jews  which  were  in  every  city  to  gather  them- 
jelves  together,  and  to  stand  for  tlieir  life,  to 
destroy,  to  slay,  and  to  cause  to  perisli,  all  the 
power  of  the  people  and  province  that  would 
>ss;uilt  them,  both  little  ones  and  women,  and  to 
\fike  tlie  spoil  of  them  for  a  prey,  12.  Upon  one  day 
\n  all  tiie  provinces  of  king  A  hasuerus,  namely,  upon 
Ihe  thirteenth  day  of  tlie  twelftii  month,  wliich  is 
;lie  month  Adar.  13.T!ie  copy  of  the  writing  for 
).  commandment  to  l)e  given  in  every  province  ?/'as 
|)iil)lislied  imto  all  jieople,  and  that  the  Jews  should 
/)e  ready  against  that  day  to  avenge  themselves  on 
Iheir  enemies.  14.  <S'othe  posts  that  rode  upon 
I  "lies  and  camels  went  out,  being  hastened  and 
I  r  ssed  on  l>y  the  king's  commandment.  And 
I.  >•  decree  was  given  at  Shushan  the  palace. 

Ihtniaii,  the  chief  enemy  of  the  Jews,  was  hanged,  Mordecai 
liul  Eslher,  their  chief  friends,  were  sufficiently  protected;  but 
many  otiiers  there  were,  in  the  king's  dominions,  that  hated  llie 
lews  and  desired  their  ruin,  and  to  tlieir  rage  and  malice  all  the 
rest  of  that  |)eo|)le  lay  exposed  ;  for  the  edict  against  Ihem  was 
Hill  in  force,  in  pursuance  of  which,  their  enemies  would,  on  the 
4av  appointed,  fall  upon  them,  and  they  would  be  deemed  as 
tehels  against  the  king  and  his  government,  if  they  should  offer 
k)  resist,  and  take  up  arms  in  their  own  defence.  For  the  pre- 
lenting  of  this, 

I.  The  queen  here  makes  intercession  with  much  affection  and 
fniportuiiily.  She  came,  a  second  lime,  uncalled,  into  the  king's 
presence,  (v.  3.)  and  was,  as  before,  encouraged  to  present  her 
petition,  by  the  king's  holding  out  the  golden  sceptre  to  her,  v. 4. 
Her  petition  is,  that  the  king,  having  put  away  Haman,  would  put 
(way  the  mischief  of  Hanian,  and  his  device  against  the  Jews, 
Ihat  that  might  not  take  place,  now  that  he  was  taken  off.  Many 
I  man's  mischief  sur\ives  him,  and  the  wickedness  he  devised 
Djierales  when  he  is  gone.  What  men  project  and  write,  may, 
ifter  their  death,  be  either  very  profitable  or  very  pernicious:  it 
das  therefore  requisite,  in  this  case,  that,  for  the  defeating  of 
Haman's  plot,  they  should  apply  themselves  to  the  king  for  a 
turilier  act  of  grace;  that,  l)v  another  edict,  he  would  reverse  the 
ielters  devised  by  Haman,  and  which  he  wrote,  (she  does  not  say 
tiliicli  the  king  consented  to,  and  cnnjiinicd  with  Ids  own  seal,  she 
rt-aves  it  to  his  own  conscience  to  say  that,)  by  which  he  took  an 
iffectual  course  to  destroy  the  Jen-s  in  alt  the  king's  provinces, 
>n4.  If  the  king  were,  indeed,  as  he  seemed  to  be,  troubled  that 
<iich  a  decree  was  made,  he  could  not  do  less  than  revoke  it. 
For  what  is  repentance,  but  undoing,  to  the  utmost  of  our  power, 
«hat  we  have  done  amiss? 

1.  This  petition  Esther  presents  with  much  affection.  She  fell 
town  at  the  king's  feet,  and  besought  him  unth  tears;  {v.  3.)  every 
lear  as  precious  as  any  of  the  pearls  with  which  she  was  adorned. 
It  was  time  to  be  earnest,  when  the  church  of  God  lay  at  stake. 
Let  none  be  so  great  as  to  be  unwilling  to  stoop,  none  so  merry  as 
Id  be  unwilling  to  weep  when  thereby  they  may  do  uuy  service  to 
VOL.  !I.  61 


ESTHER,  VIII.       The  Jews  encouraged  to  Self-defent 


God's  church  and  people.     Eslher,  though  safe  herself,  fell  down, 
and  begged  with  tears  for  the  deli\eriince  of  her  people. 

2.  She  expresses  it  with  great  submission,  and  a  profound 
deference  to  the  king,  ami  liis  wisdom  and  will,  (v.  5.)  If  it  please 
the  king,  and  if  I  have  fonnd favour  in  his  sight;  and  again,  "  II 
the  thing  itself  seem  right  and  reasonable  before  the  king,  and  if  I, 
that  ask  it,  be  pleasing  in  his  eyes,  let  the  decree  be  reversed:' 
even  then  when  we  have  the  utmost  reason  and  justice  on  our  side, 
and  have  the  clearest  cause  to  plead,  yet  it  becomes  us  to  speak  to 
our  superiors  with  humility  and  modesty,  and  all  possible  ex- 
pressions of  respect,  and  not  to  talk  like  demandants,  when  we  are 
supplicants.  There  is  nothing  lost  by  decency  and  good  breeding. 
As  soft  answers  turn  away  wrath,  so  soft  askings  obtain  favour. 

3.  She  enforces  her  petition  with  a  pathetic  plea,  "  For  how 
can  I  endure  to  see  the  evil  that  shall  come  upon  my  people?  Little 
comfort  can  I  have  of  my  own  life,  if  I  cannot  prevail  for  their's: 
as  good  share  in  the  evil  myself  as  see  it  come  upon  them  ;  for  how 
can  I  endure  to  see  the  destruction  of  my  kindred,  that  are  dear  to 
me  ?"  Esther,  a  queen,  owns  her  poor  kindred,  and  speaks  of  them 
with  a  very  tender  concern.  Now  it  was,  that  she  mingled  her 
tears  with  her  words,  that  she  wept  and  made  supplication;  we 
read  of  no  tears  when  she  begged  for  her  own  life,  but  now,  that 
she  was  sure  of  that,  she  v^ept  for  her  people.  Tears  of  pity 
and  tenderness  are  the  most  Christ-like.  They  that  are  Irulv 
concerned  for  the  public,  would  rather  die  in  the  last  ditch,  than 
live  to  see  the  desolations  of  the  church  of  God,  and  the  ruin 
of  their  country.  Tender  spirits  cannot  bear  to  think  of  Ihe 
destruction  of  their  people  and  kindred,  and  therefore  dare  not 
omit  any  opportunitv  of  giving  them  relief. 

II.  The  king  here  takes  a  course  for  the  preventing  of  the 
mischief  that  Hanian  had  designed. 

1.  The  king  knew,  and  informed  the  queen,  that,  according  to 
the  constitution  of  the  Persian  government,  the  former  edict  could 
not  be  revoked,  v.  8.  What  is  written  in  the  king's  name,  and 
sealed  with  the  king's  ring,  may  not,  under  any  pretence  what- 
soever, be  reversed.  This  was  a  fundamental  article  of  their 
magna  charta,  that  no  law  or  decree,  when  once  it  had  passed  the 
royal  assent,  could  be  repealed  or  recalled,  no  judgment  vacated, 
no  attainder  reversed ;  (Dan.  6. 15.)  this  is  so  far  from  bespeaking 
the  wisdom  and  honour  of  the  Medes  and  Persians,  that  really  it 
bespeaks  Iheir  pride  and  folly,  and,  consequently,  their  shame. 
It  is  ridiculous  in  itself  for  any  man,  or  company  of  men,  to  pretend 
to  such  an  infallibility  of  wisdom,  as  to  foresee  all  the  consequences 
of  what  they  decree;  and  therefore  it  is  unjust,  and  injurious  to 
mankind,  to  claim  such  a  supremacy  of  power,  as  to  make  their 
decrees  irrevocable,  whether  the  consequences  prove  good  or 
bad.  This  savours  of  that  old  presumption  which  ruined  us  all, 
We  ivill  be  as  gods.  Much  more  prudent  is  that  proviso  of 
our  constitution,  that  no  law  can,  by  any  words  or  sanctions 
whatsoever,  be  made  unrepealable,  any  more  than  any  estate 
unalienable.  Cujns  est  instruere,  ejus  est  destruere — The  right 
to  enact  implies  the  right  to  repeal.  It  is  God's  prerogative  not 
to  repent,  and  to  say  what  can  never  be  altered  or  unsaid. 

2.  Yet  he  found  an  expedient  to  undo  the  devices  of  Haman, 
and  defeat  his  design,  by  signing  and  publishing  another  decree, 
to  authorise  the  Jews  to  stand  upon  their  defence,  vim  vi  repel- 
lere,  et  invasorem  occidere — to  oppose  force  to  force,  and  destroy 
the  assailant.  This  would  be  their  effectual  security.  The  king 
shews  Iheni  that  he  had  done  enough  already  to  convince  them 
that  he  had  a  concern  for  the  Jewish  nation,  for  he  had  ordered 
his  favourite  to  be  hanged,  because  he  laid  his  hand  upon  the  Jews, 
V.7.  He  would  therefore  do  the  utmost  he  could  to  protect  them; 
and  leaves  it  as  fully  with  Esther  and  Mordecai  to  use  his  name 
and  power  for  Iheir  deliverance,  as,  before,  he  had  left  it  with 
Haman  to  use  his  name  and  power  for  their  destruction  ;   "Write 

for  the  Jews  as  it  likelh  you,  (v.  8.)  saving  on'y  the  honour  ol 
our  constitution.  Let  tie  mischief  be  put  away  as  effectually  a* 
mav  be,  without  reversing  the  letters." 

The  secretaries  of  state  were  ordered  to  attend,  to  draw  up  this 
edict,  on  the  twenty-third  day  of  the  third  month,  (v.O.)  atioul 
two  months  after  the  promulgation  of  the  fo.mer,  but  nine  monili* 


Belore  Christ  609. 


ESTHER,  Till.  IX. 


The  Joy  of  the  Jews. 


tefore  ihe  time  set  for  its  execution:  it  was  to  be  drawn  up  and 
published  in  the  respective  languages  of  all  the  provinces.  Shall 
the  sulijects  of  an  earthly  prince  have  his  decrees  in  a  language 
thev  understand  ?  And  shall  God's  oracles  and  laws  be  locked 
up  from  his  servants  in  an  unknown  tongue  ?  It  was  to  be  directed 
to  the  proper  officers  of  every  province,  both  to  the  justices  of 
peace  and  to  the  depv.ty-lieutenants.  It  was  to  be  carefully 
lispersed  throughout  all  the  king's  dominions,  and  true  copies 
sent  by  expresses  to  all  the  provinces. 

The  purport  of  this  decree  was,  to  commission  Ihe  Jews,  upon 
the  day  which  was  appointed  for  their  destruction,  to  draw  together 
in  a  body  for  their  own  defence.  And,  (1.)  To  stand  for  their  life, 
that,  whoever  assaulted  them,  it  might  be  at  their  peril.  (2.)  They 
might  not  only  act  defensively,  but  might  destroy  and  slay,  and 
tause  to  perish,  all  the  puwer  of  the  people  that  would  assault  t^sin, 
men,  wnmen,  and  children;  (v.  11.)  and  thus  to  avenge  themselves 
in  theit  enemies,  (»;.  13.)  and,  if  they  pleased,  to  enrich  themselves 
by  their  enemies,  for  thev  were  empowered  to  take  the  spoil  of 
them  for  a  prey.  Now,  [l.JThis  shewed  his  kindness  to  the 
Jews,  and  sufficiently  provided  for  their  safety;  for  the  latter 
decree  would  be  looked  upon  as  an  implicit  revocation  of  the 
former,  though  not  in  expression.  But,  [2.]  It  shews  the  absurdity 
of  that  branch  of  their  constitution,  that  none  of  Ihe  king's  edicts 
might  be  repealed;  for  it  laid  the  king  here  under  a  necessity  of 
enacting  a  civil  war,  in  his  own  dominions,  between  Ihe  Jews  and 
their  enemies,  so  that  both  sides  took  up  arms  by  his  authority, 
and  yet  against  his  authority.  No  better  could  come  of  men's 
pretending  to  be  wise  above  what  is  given  them.  Great  expedition 
was  used  in  dispersing  this  decree;  the  king  himself  being  in  pain, 
lest  it  should  come  too  late,  and  any  mischief  should  be  done  to 
Ihe  Jews  bv  virtue  of  the  former  decree,  before  the  notice  of  this 
»rrived.  h  was  therefore  by  the  king's  commandment,  as  well  as 
Mordecai's,  that  Ihe  messengers  were  hastened  and  pressed  on, 
(f.  14.)  and  had  swift  beasts  provided  them,  v.\0.  It  was  not  a 
time  to  trifle,  when  so  many  lives  were  in  danger. 

15.  And  Mordecai  went  out  from  the  -foaence 
of  the  kiiii?  in  royal  apparel  of  blue  and  while,  and 
with  a  u,reat  crown  of  a;old,  and  with  a  garment 
of  fine  linen  and  purple:  and  the  city  of  Shushan 
rejoiced  and  was  glad.  16.  The  Jews  had  light, 
and  gla(hiess,  and  joy,  and  honour.  17.  And  in 
every  province,  and  in  every  city,  whitiiersoever 
the  king's  commandment  and  his  decree  came,  the 
Jews  had  joy  and  gladness,  a  feast  and  a  good  day. 
And  many  of  tlie  people  of  the  land  l)ecame  Jews; 
for  the  fear  of  the  Jews  fell  upon  them. 

It  was  but  a  few  davs  ago,  that  we  had  Mordecai  in  sackcloth, 
and  all  the  Jews  in  sorrow;  but  here  is  a  blesseil  channe,  Mordecai 
in  purple,  and  all  Ihe  Jews  in  Joy.     See  Ps.  30.  3,  11,  12. 

i.  Mordecai  in  purple,  v.  15.  Having  obtained  iin  order  for  the 
relief  of  all  the  Jews,  he  was  easy,  he  parted  willi  his  mourning 
weeds,  and  put  on  the  royal  apparel  which  either  belonged  to  his 
place,  or  which  Ihe  king  appointed  him  as  a  favourite.  His  robes 
v.'^-re  rich,  blue  and  white,  of  fine  linen  and  purple;  so  was  his 
CLi-onet,  it  was  of  gold.  These  are  things  not  worth  taking  notice 
nf.  but  as  they  were  marks  of  the  king's  favour,  and  that  the  fruit 
ol  God's  favour  to  his  church.  It  is  well  with  a  land,  when  Ihe 
ensigns  ot  dignity  are  made  Ihe  ornaments  of  serious  piety.  The 
citv  Shushan  was  sensible  of  its  advantage  in  the  prefermci.l  of 
Mordecai,  and  Iheictore  rejoiced  and  was  glad,  not  only  pleased, 
in  general,  with  Ihe  advancement  of  virtue,  but  promising  itself,  in 
particular,  belter  times,  now  that  so  good  a  man  was  intrusted 
WTlh  poiver.  llanian  was  hanged;  and  tc hen  the  wicked  perish, 
there  is  shoutint/:  (Prov.  11.10.)  Mordecai  was  preferred;  and 
when  the  righteoiia  are  in  anlhurily,  the  pi  ople  rejoice. 

2.  The  Jews  in  joy,  v.  \(i,  17.  The  J-iv;,  who,  a  while  ago, 
vere  under  a  dark  ilourl,  di  jcclcil  and  cli.sgraced,  now  Ijait  UgiU 


toA  ijlf-i'iets,  joy  and  honour,  a  feast  and  a  good  day;  if  they  had 
not  been  threatened  and  in  distress,  they  had  not  had  occasion  for 
this  extraordinary  joy.  Therefore  are  God's  people  sometimes 
made  to  sow  in  tears,  that  they  may  reap  in  so  much  the  more 
joy.  The  suddenness  and  strangeness  of  the  turn  of  affairs,  in 
their  favour,  added  much  to  their  joy ;  they  were  like  them  tnal 
dream;  then  was  their  mouth  filled  with  laughter,  Ps.  126. 1,  2. 
One  good  effect  of  this  deliverance,  was,  that  vmny  of  the  peoplt 
of  the  land,  that  were  considerate,  sober,  and  well-inclined,  becamt 
jeics,  were  proselyted  to  the  Jewish  religion,  renounced  idolatry, 
and  worshipped  the  true  God  only.  Haniaii  thought  to  extirpate 
the  Jews,  but  it  proves,  in  the  issue,  that  their  numbers  are  greatly 
increased,  and  many  added  to  the  church.  Observe,  When  the 
Jews  had  joy  and  gladness,  then  many  of  the  people  of  the  land 
became  Jews;  the  holy  cheerfulness  of  those  that  profess  religion 
is  a  great  ornament  to  their  profession,  and  will  invite  and 
encourage  others  to  be  religious.  The  reason  here  given  why  so 
many  became  Jews  at  this  time,  is,  because  the  fear  of  the  Jew* 
fell  upon  them.  When  they  observed  how  wonderfully  Divine 
Providence  had  owned  them,  and  wrought  for  them  in  this  critical 
juncture,  (l.)Thev  thought  them  great,  and  those  happy  that 
were  amons  them  ;  and  therefore  they  came  over  to  them,  as  was 
foretold,  (Zcch.  8.  23.)  We  will  go  with  you,  for  we  have  heard, 
we  have  seen,  that  God  is  with  you,  the  Shield  of  your  help,  and 
the  Sword  nf  your  excellency,  Deut.  33.  29.  When  the  church 
prospers  and  is  smiled  upon,  many  will  come  in  to  it,  that  will  be 
shy  of  it  when  it  is  in  trouble.  (2.)They  thought  them  formidable, 
and  those  miserable  that  were  against  them.  They  plainly  saw,  in 
Haman's  fate,  that  if  any  offered  injury  to  the  Jews,  it  was  at 
their  peril;  and  therefore,  for  their  own  security,  they  joined 
themselves  to  them.  It  is  folly  to  think  of  contending  with  the 
God  of  Israel,  and  therefore  it  is  wisdom  to  think  of  submitting 
to  him. 

CHAP.  IX. 

We  left  two  royal  edicts  in  force,  both  gireit  at  the  court  of  Shushan,  one  bearing 
date  the  I3th  day  of  the  \st  month,  apjioinling,  that,  on  the  13(A  day  nf  Ihe 
\2th  month  the  next  ensuing,  alt  the  Jews  should  be  killed;  another,  I'enring 
date  the  23d  day  of  the  3d  month,  tmpoiverin^  the  Jews,  on  the  day  ai>j>iti]'tid 
for  their  stau!:;hter,  to  draw  the  sword  in  their  oa'?t  defence,  and  make  thtit 
part  good  against  their  enemies  as  well  as  they  could.  Great  expectation  there 
was,  no  doubt,  of  this  day,  and  the  issue  of  it.  The  Jews*  cause  teas  to  he 
tried  by  battle,  and  the  day  fixed  for  the  combat  by  authority.  Their  enemies 
resolved  rot  to  lose  the  advantages  given  them  by  the  first  edict,  in  hope  to 
overpower  them  by  numbers;  the  Jews  relied  on  the  goodness  of  their  God, 
and  justice  of  their  cause,  and  resolved  to  make  their  utmost  efforts  against 
their  enemies.  The  day  comes,  at  length  ;  and  here  we  are  told,  I,  What  a 
glorious  day  it  was,  that  year,  to  the  Jews,  and  the  two  days  follttwing ;  a  day 
of  victory  and  triumph,  both  in  the  city  of  Shushan,  and  in  all  the  rest  of  the 
king^s  provinces,  r.  1..I9.  //.  What  a  memorable  day  it  was  made  to 
posterity,  by  an  annual  feast,  in  commemoration  of  this  great  deliverance, 
called  the  feast  of  Puiim,  r. 20..32. 

1.  "j^OW   in    tiie    twelfth    month,    that    is,    the 
J_^       month   Adar,  on  the  thirteenth   day    of 

the  same,  wlien  tlie  king's  commanrhnent  and  his 
decree  drew  near  to  he  put  in  execution,  in  ll>e  day 
that  the  enemies  of  tlie  Jews  hoped  to  have  power 
over  them,  (tiiongh  it  was  turned  to  the  contrary, 
tiiat  the. lews  had  rule  over  them  that  hated  them;) 

2.  Tiie  Jews  gathered  lliemselves  togetiier  in  liieir 
cities  throughoiit  all  the  provinces  of  the  king 
Ahasuenis,  to  lay  iiand  on  such  as  sought  thei' 
hurt;  and  no  man  could  witlistand  them;  for  the 
fear  of  them  fell  upon  all  people.  3.  And  all  the 
rulers  of  the  provinces,  and  tiie  lieutenants,  and 
the  deputies,  and  officers  of  the  king,  helped  the 
Jews;  because  the  fear  of  Mordecai  fell  upon  tiiem. 
4.  For  Mordecai  iitts  ureal  in  I  lie  king's  iiouse,  and 
his  faiue  wetjl  out   throiiahoul   all    the  provinces ; 


Before  Christ  509 


ESTHER,  IX. 


for  this  man  Mordecm  waxed  afreater  and  greater. 
i.  Thus  (lie  Jews  smote  all  their  enemies  with  the 
ttrokeof  tiie  sword,  aiiH  slaiiti'liter,  and  destruction, 
und  did  wiiat  tliey  woidd  nnto  lliose  that  iiated  them. 
6.  And  in  Sliushan  tlie  palace  the  Jews  slew  and 
destroyed  five  hundred  men.  7.  And  Parshandatha, 
and  Dalphon,  and  Aspalha,  8.  And  Poratha,  and 
Adalia,  and  Aridatlia,  9.  And  Parmashia,  and 
Arisai,  and  Aridai,  and  Vajezatha,  10.  The  ten 
sons  of  Ha  man  the  son  of  Hammedatha,  the  enemy 
of  the  Jews,  slew  (hey;  i)nt  on  the  spoil  laid  they 
n<it  tiiwir  hand.  11.  On  that  day  tiie  number  of 
those  tiiat  were  slain  in  Shnshan  the  palace  was 
jii'onLiht  l)efore  tlie  kinsr.  12.  And  the  king  said 
liiito  Esther  the  queen,  Tiie  Jews  have  slain  and 
destroyed  five  hundred  men  in  Shushan  the  palace, 
iud  tlie  ten  sons  of  Hainan;  what  iiave  they  done 
m  tise  rest  of  the  king's  provinces?  now  what  is 
lliy  petition?  and  it  sliall  be  granted  thee:  or 
ivhat  is  thy  request  further?  and  it  siiall  be  doni. 
l.'i.  Tlien  said  Estlier,  If  it  please  tiie  king,  let  it 
be  granted  to  the  Jews  wiiich  are  in  Sliushan,  to 
do  to-morrow  also  ac:cor(iingunto  tiiis  day's  decree, 
and  let  HamaiTs  ten  sons  be  hanged  upon  the 
gallows.  14.  And  (he  king  commanded  it  so  to 
be  done:  and  the  decree  was  given  at  Sliushan  ; 
and  they  hanged  Hainan's  ten  sons.  15.  For  the 
Jews  tiiat  irere  in  Sliushan  gathered  themselves 
together  on  the  fourteenth  day  also  of  the  monili 
Adar,  and  slew  three  hundred  men  at  Shushan; 
but  on  the  prey  tliey  laid  not  their  hand.  16.  But 
Uie  other  Jews  tiiat  irere  in  the  king's  provinces 
fathered  themselves  together,  and  stood  for  their 
lives,  and  had  rest  from  tiieir  enemies,  and  slew  of 
their  foes  seventy  and  five  thousand,  iuit  they  laid 
Dot  their  hands  on  tlie  prey  17.  On  the  thirteenth 
clay  of  the  month  Adar,  and  on  the  fourteenth  day 
of  the  same,  rested  they,  and  made  it  a  day  of  feast- 
ing and  gladness.  18.  Hut  the  Jews  that  ?re/-^  at 
Sliushan  assembled  together  on  the  thirteenth  dat/ 
thereof,  and  on  tiie  fourteentli  thereof;  and  on  tlie 
fifteenth  day  of  the  same  tiiey  rested,  and  made  it 
a  day  of  feasting  and  gladness.  19.  Therefore  the 
Jews  of  the  villages,  that  dwelt  in  the  un walled 
towns,  made  the  fourteenth  day  of  the  month  Adar 
a  day  o/' gladness  and  feasting,  and  a  good  day,  and 
of  sending  portions  one  to  anotiier. 

We  liave  liere  a  decisive  battle  foiigtil  l)etween  llie  Jews  and 
lieir  enemies,  in  wiiicli  tlie  Jews  were  victorious.  Neillier  side 
*as  surprised,  for  botli  tiad  notice  of  it  long  enougti  before,  so 
t!:af  it  was  a  fair  trial  of  skill  between  them.  Nor  could  either 
I'le  call  the  other  rebels,  for  ttiey  were  both  supported  by  the 
li'val  authority. 

I.  The  enemies  of  the  Jews  were  tlie  ag-^cressors.  Thev  hoped, 
oi\vHli>laiidin!J:  the  hitter  edict,  lo  h(nf  jmuii  urcr  tnein,  liv  viliie 
if  tlie  I'urniL-r,  (v.  i  )  and   made  assmlts  upon  llieiii  ai-cotiJMigly  ; 


Tlie  Jews  avenged 

Ihey  formed  themselves  into  bcxiies,  and  joined  in  confederacj 
against  them,  to  scc/t  their  hurt,  v.  2,.  The  Chaldee  paraphras* 
says,  that  none  appeared  apainst  the  Jeus  but  Amalelutes  (inly, 
who  were  infatuated,  and  had  their  hearts  hardened,  as  Pharaoh'* 
against  Israel,  to  take  up  arms  to  their  own  destruction.  Some 
had  such  an  inveterate  implacable  malice  against  the  Jews,  that 
Hainan's  fall,  and  Mordecai's  advancement,  instead  of  convincing 
them,  did  but  exasperate  them,  and  make  them  more  outrageous 
and  resolute,  to  cut  all  their  throats.  The  sons  of  Haman,  parli- 
cularly,  vowed  to  avenge  their  father's  death,  and  pursue  his 
designs,  which  they  call  noble  and  brave,  whatever  hazards  thi-v 
run;  and  a  strong  party  they  had  formed,  both  in  Sliii>lKin  and 
in  the  provinces,  in  order  hereunto.  Fight  thev  would,  though 
they  plainly  saw  Providence  fight  against  them;  and  llius  llioy 
were  infatuated  to  their  own  destruction.  If  they  woidd  have 
sitten  still,  anil  attempted  nothing  against  the  |)cople  of  (iod,  not 
a  hair  of  their  head  had  fallen  to  the  ground;  but  they  cannot 
persuade  themselves  to  do  that,  they  must  be  meddling,  thounh 
it  prove  to  their  own  ruin;  and  roll  a  burtliensome  stone,  which 
will  return  upon  them. 

II.  But  the  Jews  were  the  conquerors.  That  very  day,  when 
the  king's  decree  for  their  destruction  was  to  be  put  in  execution, 
and  wliicll  the  enemies  thought  would  have  been  their  day,  proved 
God's  day;  (Ps.  37.  13.)  it  was  turned  to  the  contrary  of  what  was 
expected,  and  the  Jews  had  nilc  over  them  that  hated  them  >  1 
We  are  here  told, 

1.  What  the  Jews  did  for  themselves;  (u."2.)  they  r/ithererl 
themselves  together  in  their  cities,  embodied,  an<l  stood  upon 
their  defence,  offering  violence  to  none,  but  bidding  defiance  t 
all.  If  they  had  not  had  an  edict  to  warrant  them,  they  d'jrst 
not  have  done  it;  but,  being  so  supported,  they  strove  lawfully. 
Had  they  acted  separately,  each  family  apart,  Ihey  had  been  an 
easy  prey  to  their  enemies;  but,  acting  in  concert,  and  gathering 
together  in  tlieir  cities,  they  strengthened  one  anothtr,  and  durst 
face  their  enemies.      Vis  nnita  fortior — Forces  act  mi,:<l  fiin,  rr- 

Jully  when  combined.  Those  that  write  of  the  state  of  the  Jews 
at  this  day,  give  this  as  the  reason  why,  though  thev  are  \er\ 
numerous  in  many  parts,  and  rich,  they  are  yet  so  desiiicalile, 
Ijecause  they  are  generally  so  selfish,  that  they  cannot  incorpo- 
rate;  indeed,  being  under  the  curse  of  dispersion,  they  caiini)! 
unite,  nor  (as  here)  gather  tor/ether ;  for,  if  they  could,  they  miflit, 
with  their  numbers  and  wealth,  threaten  the  most  potent  states. 

2.  What  the  rulers  of  the  provinces  did  for  them,  under  the 
influence  of  Mordecai.  All  the  officers  of  the  kins;,  who,  lij 
the  bloody  edict,  were  ordered  lo  help  forward  their  destruction, 
(c/j.  3.  12,  13.)  conformed  themselves  to  the  latter  r.dict,  (which, 
being  an  estopel  against  an  estopel,*  had  set  the  matter  at  laree, 
and  left  them  at  liberty  to  observe  which  Ihey  pleased,)  and  helped 
the  Jews,  \\h\c\\  turned  the  scale  on  their  side,  n.  3.  The  pnninces 
would  generally  do  as  the  rulers  of  the  provinces  inclined,  and 
therefore  their  favouring  of  the  Jews  would  greatly  further  lliirn. 
But,  why  did  they  help  them?  Not  because  they  had  any  kind- 
ness for  them,  but  because  the  fear  nf  Mordecai  fell  vpnn  them, 
he  having  manifestly  the  ci.untenance  both  of  God  and  the  king-. 
They  all  saw  it  their  interest  to  help  Mordecai's  friends,  because 
he  was  not  only  great  in  the  king's  house,  and  caressed  by  the 
courtiers,  (as  many  are  who  have  no  intrinsic  worth  to  su|)porl 
their  reputation,)  but  his  fame  for  wisdom  and  virtue  went  out 
from  thence  throughout  all  the  provinces,  in  all  places  he  wa» 
spoken  of  as  a  great  man;  he  was  looked  upon,  also,  as  a  thriving 
man,  and  one  that  waxed  greater  and  greater ;  (i'.4.)  and  there 
fore,  for  fear  of  him,  all  the  king's  officers  hi-lped  the  Jews. 
Great  men  may,  by  their  influence,  do  a  great  deal  of  good, 
many  that  fear  not  God  will  stand  in  awe  of  ttiem. 

3.  Wliat  God  did  for  them ;  he  struck  all  people  with  a  fear 
of  them,  (ti.  2.)  as  the  Canaanites  were  made  afraid  of  Israel, 
(Josh.  2.  9. — 5.1.)  so  that,  though  they  had  so  much  hardiness 
as  to  assault  them,  yet  they  had   not  courage  to  prosecute   ihe 


•     An     M  t     hdirwg    le^ul     pruceM. 


Before  Christ  509. 


'ESTMEH,  IX. 


The  Jews  aven.^e(l. 


assault.    Their  hearts  failed  them  when  they  came  to  engage,  and 
aoiie  of  the  men  of  miijht  could  find  their  hands. 

4.  VVliat  execution  they  did  hereupon;  no  man  could  toiihstand 
lheni,  (w.2.)  Iiiit  they  did  what  they  would  to  those  that  hated 
iem,  U.S.  So  strangely  were  the  Jews  strengthened  and  ani- 
^atcd,  and  their  enemies  weakened  and  dispirited,  that  none  of 
liose  who  had  marked  themselves  for  their  destruction  escaped, 
Hut  they  smote  them  with  the  stroke  of  the  stvord.     Particularly, 

(1.)  On  the  13th  day  of  the  month  Adar,  they  slew  in  the  city 
Shushan  500  men,  (i'.6.)  and  the  ten  sons  of  Haman,  v.  10. 
The  Jews,  when,  on  the  feast  of  Purim,  they  read  this  book  of 
Esther,  oblige  themselves  to  read  the  names  of  Haman's  ten  sons 
all  in  one  breath,  without  anv  pause,  because  they  say  that  they 
ivere  all  killed  together,  and  all  gave  up  the  ghost  just  in  the  same 
moment,  Buxt.  Synag.  Jud.  c.  24.  The  Chaldee  paraphrase  says, 
that,  when  these  ten  were  slain,  Zeresh,  with  seventy  more  of  his 
fhildren,  escaped,  and  afterward  begged  their  bread  from  door  to 
door. 

(2.)  On  the  14lh  day  they  slew  in  Shnshan  300  more,  who  had 
fscaped  the  sword  on  the  former  day  of  execution,  u.  16.  This 
Esther  obtained  leave  of  the  king  for  them  to  do,  for  the  greater 
terror  of  their  enemies,  and  the  utter  crushing  of  that  malignant 
party  of  men.  The  king  had  taken  account  of  the  numbers  that 
were  put  to  the  sword  the  first  day,  (v.  11.)  and  told  Esther, 
(('.12.)  and  asked  her  what  more  she  desired.  "  Nothing,"  says 
she,  "  but  commission  to  do  such  another  day's  work."  Esther, 
surely,  was  none  of  the  blood-thirsty,  none  of  those  that  delight 
in  slauffhter,  but  she  had  some  very  good  reasons  that  moved  her 
to  make  tliis  request.  She  also  desired  that  the  dead  bodies  of 
Haman's  ten  sons  might  be  hanged  up  on  the  gallows  on  which 
their  father  was  hanged,  for  liie  greater  disgrace  of  the  family, 
and  terror  of  the  party;  (ii.l3.)  and  it  was  done  accordingly; 
(i).  14.)  it  is  supposed  that  they  were  hanged  in  chains,  and  left 
lianging  for  some  time. 

(3.)  The  Jews  in  the  countrv  kept  to  their  orders,  and  slew  no 
more  of  their  enemies  than  what  were  slain  the  13th  day,  which 
ivere  in  all,  among  all  the  provinces,  75,000,  v. 16.  If  ail  these 
tvere  Amalekites,  (as  the  Jews  sav,)  surely  now  it  was  that  the 
remend>rance  of  Amalek  was  utterly  put  out,  Exod.  17. 14. 
However,  that  which  justifies  them  in  the  execution  of  so  many, 
is,  that  tliev  did  it  in  their  own  just  and  necessary  defence ; 
ttipv  stood  for  their  lives,  authorized  to  do  so  by  the  law  of  self- 
jirpser\ation,  as  well  as  by  the  king's  decree. 

(4.)  In  these  several  executions,  it  is  taken  notice  of,  that  on 
ll  e  prey  they  laid  not  their  hand,  u.  10, 15,16.  The  king's  com- 
niission  had  warranted  them  to  take  the  spoil  of  their  enemies/o?- 
a  prey,  (ch. S.ll.)  and  a  fair  opportunity  they  had  of  enriching 
themselves  with  it;  if  Haman's  party  had  prevailed,  no  doubt  they 
hould  have  made  use  of  their  authority  to  seize  the  goods  and  estates 
tf  the  Jews,  cA.3.13.  But  the  Jews  would  not  do  so  by  them, 
jl.]  That  they  might,  to  the  honour  of  their  religion,  evidence  a 
tolv  and  generous  contempt  of  worldiv  wealth,  in  imitation  of  their 
lather  Abraham,  who  scorned  to  enrich  himself  with  the  spoils  of 
Rodom.  [2.]  That  they  might  make  it  appear  that  they  aimed 
It  nothing  but  their  own  preservation,  and  used  their  interest  at 
court  for  the  saving  of  their  lives,  not  for  the  raising  of  their  estates. 
[3.]  Their  commission  empowered  them  to  destroy  the  families  of 
their  enemies,  even  the  little  ones  and  the  women,  ch.8. 11.  But 
Iheir  humanity  forbade  them  to  do  that,  though  that  was  designed 
•gainst  them;  llie\  slew  none  but  those  thev  found  in  arms;  and 
therefore  tlwy  did  not  take  the  spoil,  but  left  it  to  the  women  and 
little  ones,  whom  tliey  spared,  for  their  subsistence;  otlierwise,  as 
eood  slay  them  as  starve  them,  take  away  their  lives  as  take  awav 
Iheir  livelihoixis.  Heiein  they  acted  with  a  consideration  and 
compassion  well  worlliv  imitation. 

5.  What  a  satisfaction  they  had  in  their  deliverance;  the  Jews 
r  the  country  cleared  themselves  of  their  enemies  on  the  13th 
day  of  the  montli,  and  they  rested  on  the  14th  day,  (v.^^.)  and 
liade  that  a  thanksgiving-day,  u.  19.  The  Jews  in  Shushan,  tlie 
toyal  city,  took  two  days  for  their  military  execution,  so  that  hey 
*Mted  on  the  15th  dav,  and  made  that  their  Ihanksifiving-day, 


e.l8.  Both  of  them  celebrated  their  festival  the  very  day  afiei 
they  had  finished  their  work,  and  gained  their  point.  When  w» 
have  received  signal  mercies  from  God,  we  ought  to  be  quick  and 
speedy  in  making  our  thankful  returns  to  him,  while  the  mercjr  ia 
fresh,  and  the  impressions  of  it  are  most  sensible. 

20.  And  Mordecai  wrote  these  things,  and  sent 
letters  unto  all  the  Jews  that  were  in  all  the  pro- 
vinces of  the  king  Ahasuerus,  bol/i  nigh  and   far, 
21.  To  stablish  t/iis  among  them,  tlvat  tiiey  should 
keep  the  fourteenth  day  of  the  month  Adar,  and 
the  fifteenth  day  of  the  same,  yearly:     22.  As  the 
days  wherein  the  Jews  rested  from  their  enemies, 
and  the  month  which  was  turned  unto  them  from 
sorrow  to  joy,  and   from  mourning  into  a  good 
day:  that  they  should  make  them  days  of  feasting 
and  joy,  and  of  sending  portions  one  to  another, 
and  gifts  to  the  poor.     23.  And  the  Jews  under- 
took to  do  as  they  had  begun,  and  as  Mordecai 
had  written  unto  them;     24.  Because  Haman  the 
son  of  Hammedatha  the  Agagite,  the  enemy  of 
all   the  Jews,   had    devised   against  the  Jews    to 
destroy  them,  and  had  cast  Pur,  that  is,  the  lot, 
to  consume  them,  and   to  destroy  them;     25.  But 
when  Esther  came  before  the  king,  he  commanded 
by  letters  that  his  wicked  device,  which  he  devised 
against  the  Jews,  siiould  return  upon  his  own  head, 
and   that  he  and    his  sons  should   be  hanged   on 
the  gallows.    26.  Wherefore  they  called  these  days 
Purim,  after  tlie  name  of  Pur.     Therefore  for  all 
the  words  of  this  letter,  and  of  that  which  they 
had   seen  concerning  this  matter,  and   which  had 
come   unto   them,     27.  The  Jews    ordained,   and 
took  upon  them,  and  upon  their  seed,  and  upon 
all  such  as  joined   themselves  mito  them,  so  as  it 
should   not  fail,  tiiat  they  would    keep  these  two 
days  according   to    iheir    writing,  and   according 
to    their    appointed    time    every    year;      28.  And 
that  these   days  should  be  remembered  and   kept 
throughout  every  generation,  every  family,  every 
province,   and    every   cily ;    and    that    these  days 
of   Puiim   sliould    not  fail  from  among  the  Jews, 
nor  tlie  memorial  of  them  perish  from  their  seed. 
29.  Then  Esther  the  queen,  the  daughter  of  Abihail, 
and  Mordecai  tlie  Jew,  wrote  with  all  authority,  lo 
confirm  this  second   letter  of  Purim.     30.  And   he 
sent  the  letters  unto  all  the  Jews,  to  the  hundred 
twenty    and     seven    provinces     of    the    kingddin 
of  Ahasuerus,    vith    words    of    peace    and    truth, 
31.  To  confirm  these  days  of  Ptnim  in  their  times 
appointed,  according   as    Mordecai    the    Jew   and 
Esther  the  queen  had  enjoined  them,  and  as  tliej 
had  decreed  for  tliemsclves  and   for  their  seed,  the 
matters  of  the    fastings  and    their  cry.     32.  And 
the  decree  of  Esther  confirmed  these  matters  « 
Purim;  and  it  was  written  in  the  book. 

We  may  well  imagine  how  much  affected  Mordecai  and  Estha 
we'°e.  with  the  triumphs  of  the  Jews  over  their  enemies,  and  bo« 


iMnie  Christ  509. 


ESTHER,  IX. 


The  Feast  of  Piirim. 


Iliey  saw  the  issue  of  that  decisive  day,  with  a  satisfaction  propor- 
lioiiahle  to  the  care  and  concern  will)  which  liiey  expected  it. 
flow  were  tiieir  hearts  enlartjed  with  joy  in  (iod  and  his  salvation, 
;iii(l  what  new  sonn;s  of  praise  were  put  into  their  months!  But 
here  we  are  told  what  course  they  took  to  spread  the  i<no«lediie 
of  it  among  tlieir  people,  and  to  perpetuate  the  remembrance  of  it 
to  posterity,  for  the  honour  of  God,  and  the  encouragement  of  his 
people  to  trust  in  him  at  all  times. 

I.  The  history  was  written,  and  copies  of  it  were  dispersed 
atnona;  all  the  Jews  in  all  the  provinces  of  the  empire,  both  nigh 
and  far,  v.10.  They  all  knew  something  of  the  story,  heins 
h''arlv  concerned  in  it — were  bv  the  first  edict  made  sensible  of 
their  danger,  and  bv  the  second  of  their  deliverance;  but  how  this 
amazing  turn  was  given,  thev  could  not  tell,  Mordecai  therefore 
wrote  these  thiitf/s.  And  if  this  book  be  the  same  that  he  wrote, 
as  nianv  think  it  is,  I  cannot  but  oboerve  what  a  difference  there 
is  between  Mordecai's  stvie  and  Nehemiah's ;  Nehemiah,  at  every 
turn,  takes  notice  of  Divine  Providence,  and  tlie  good  hand  of  his 
(jod  upon  him,  which  is  very  |)roper  to  stir  up  devout  affections  in 
the  minds  of  his  readers;  but  Mordecai  never  so  much  as  mentions 
the  name  of  God  in  the  whole  story.  Nehemiah  wrote  his  book 
at  Jerusalem,  where  religion  was  in  fashion,  and  an  air  of  it 
appeared  in  men's  common  conversation;  Mordecai  wrote  h"-  at 
Shushan  the  palace,  where  policy  reigned  more  than  piety,  and 
he  wrote  according  to  the  genius  of  the  place.  Even  those  that 
have  the  root  of  the  matter  in  them,  are  apt  to  lose  the  savour  of 
reliaion,  and  let  their  leaf  wither,  when  they  converse  wholly  with 
Uiose  that  have  li'tle  religion.  Commend  me  to  Nehemiah's  way 
of  writing,  that  I  would  imitate;  and  yet  learn  from  Mordecai's, 
that  men  mav  be  truly  devout,  though  they  do  not  abound  in  the 
shews  and  expressions  of  devotion,  and  therefore  that  we  must 
not  judge  or  despise  our  brethren.  But  because  there  is  so  little 
of  the  language  of  Canaan  in  this  book,  many  think  it  was  not 
Vrilten  bv  Mordecai,  but  was  an  extract  out  of  the  journals  of  the 
kinffs  of  Persia,  giving  an  account  of  the  matter  of  fact,  which  the 
Jrws  themselves  knew  how  to  comment  upon. 

II.  A  festival  was  instituted,  to  be  observed  yearly,  from  genera- 
Snn  to  generation,  bv  the  Jews,  in  remembrance  of  this  wonderful 
•I'ork  which  God  wrought  for  Ihem  ;  that  the  children  which  should 
be  horn  might  know  it,  and  declare  it  to  their  children,  that  they 
flight  set  their  hope  in  God,  Ps.78.6, 7.  It  would  be  for  the 
honour  of  God,  as  the  Protector  of  his  people,  and  the  honour  of 
/srael,  as  the  care  of  Heaven,  a  confirmation  of  the  fidelity  of  God's 
rovenant,  an  invitation  to  strangers  to  come  into  the  bonds  of  it, 
Ind  an  enconrasement  to  God's  own  people  cheerfully  to  depend 
upon  him,  his  wisdom,  power,  and  goodness,  in  the  greatest  straits, 
posterity  would  reap  the  benefit  of  this  deliverance,  and  therefore 
ought  to  celebrate  the  memorial  of  it. 

Now  concerning  this  festival  we  are  here  fold, 

1.  When  it  was  observed;  every  year  on  the  \4th  and  \hlh  day 
of  the  12<A  mo/)<A,  just  a  month  before  the  passover,  r."2l.  Thus 
the  first  month  and  the  last  month  of  the  year  kept  in  remem- 
brance the  months  that  were  past,  even  the  days  when  God 
preserved  them.  They  kept  two  days  together  as  thanksgiving- 
days,  and  did  not  think  that  too  much  to  spend  in  praising  God. 
Let  us  not  be  niggardly  in  cur  re**irns  of  praise  \o  him,  who 
bestows  his  favours  so  liberal!/  uprvj.  us.  Observe,  They  did  not 
keep  the  day  when  they  fought,  but  the  days  when  they  rested; 
on  the  14th  day  the  country  Jews  rested,  and  on  the  15th  those  in 
Shushan,  and  both  those  Ihevkept.  The  sabbath  was  appointed, 
not  on  the  day  that  God  fir.ished  his  work,  but  on  the  day  that  he 
rested  from  it.  The  modern  Jews  observe  the  13th  day,  the  day 
appointed  for  their  destruction,  as  a  fasting-day,  groundnig  it  on 
».  31.  the  matters  of  their  fastings  and  cry.  But  that  refers  to 
what  was  in  the  day  of  their  distress,  (cA.4.  3,16.)  which  was  not 
to  be  continued,  when  God  had  turned  their  fasts  into  joy  and 
gladness,  Zech.8. 19. 

2.  How  it  was  called  ;  The  feast  of  Purim,  (r.  26.)  from  Pur, 
•  Persian  word,  which  signifies  a  lot,  because  Haman  had  by  lot 
determined  this  to  be  the  time  of  the  Jews'  destruction,  while  the 
Lord,  at  whose  disposal  the  lot  is,  had  determined  it  to  be  the  time 


of  their  triumph.  The  came  of  this  festival  would  remind  Ihem  ol 
the  sovereign  dominion  of  the  God  of  Israel,  who  served  his  own 
purposes  by  the  foolish  superstitions  of  the  heathen,  and  outwitted 
the  monthly  prognosticators  in  their  own  craft,  (isa.47. 13.) 
frustrating  the  tokens  oj  the  liars,  and  making  the  diviners  mad, 
lsa.44.2o,'26. 

3.  By  whom  it  was  instituted  and  enacted;  it  was  not  a  divine 
insiitM'ion,  and  therefore  it  is  not  called  a  holy  day,  but  a  human 
appointment,  by  which  it  was  made  a  good  day,  v.  19, 22. 
(l.)The  Jews  ordained  it,  and  look  it  upon  themselves,  (c.  27.) 
voluntarily  undertook  to  do  as  they  had  begun,  »'.  23.  They  obliged 
Ihenfselves  to  it  by  common  consent.  (2.)  Mordecai  and  Esther 
confirmed  their  resolve,  that  it  might  be  the  more  binding  ta 
posterity,  and  might  come  well  recommended  by  those  great  names. 
They  wrote,  [1.]  IVith  all  authority:  (u.  29.)  as  well  they  might, 
Esther  being  queen,  and  Mordecai  prime-minister  of  state.  Il  is 
well  when  those  who  are  in  authority  use  it  to  authorize  that 
which  is  good.  [2.]  With  words  of  peace  and  truth;  though  thej 
wrote  with  authority,  they  wrote  with  tenderness;  not  imperious, 
not  imposing,  but  in  such  language  as  the  council  at  Jerusalem  use 
in  their  decree,  (Acts,  15.29.)  "If  yedo  so  and  so,  ye  shall  do  ivetl. 
Fare  ye  well."  Such  was  the  style  of  these  Utters,  or  such  the 
salutation  or  valediction  of  them,  Peace  and  truth  be  with  you. 

4.  Bv  whom  it  was  to  be  observed ;  by  all  the  Jews,  and  by 
their  seed,  and  by  all  such  as  joined  themselves  to  them,  v.  27. 
The  observation  of  this  feast  was  to  be  both  universal  and  per- 
petual; the  proselytes  must  observe  it,  in  token  of  their  sincere 
affection  to  the  Jewish  nation,  and  their  having  united  interests 
with  them.  A  concurrence  in  joys  and  praises  is  one  branch  of 
the  communion  of  saints. 

5.  Why  it  was  to  be  ol)served  ;  that  the  memorial  of  the  great 
things  God  had  done  for  his  church  might  never  perish  from  itieir 
seed,  V.28.  God  does  not  work  wonders  for  a  day,  but  to  lie  had 
in  everlasting  remembrance.  What  he  doeth,  shall  be  Jor  ever, 
and  therefore  shonld  for  ever  be  had  in  mind,  Eccl.3. 14.  In  this 
affair,  they  would  remember,  (1.)  Hanian's  bad  practices  aganis* 
the  church,  to  his  perpetual  reproach,  (».  24.)  BecuM.fe  hv  had 
devised  against  the  Jews  to  destroy  them.  Let  this  be  kept  in 
mind,  that  God's  people  may  never  be  secure,  while  they  havr 
such  malicious  enemies,  on  whom  they  ought  to  have  a  jealous  eye; 
their  enemies  aim  at  no  less  than  their  destruction,  on  God  there- 
fore let  them  depend  for  salvation.  (2.)  Esther's  good  services  to 
the  church,  to  her  immortal  honour.  When  Esther,  in  peril  of  hrr 
life,  came  before  the  king,  he  repealed  the  edict,  v.  25.  This  also 
must  be  remembered,  that,  wherever  this  feast  should  be  kept,  and 
this  history  read  in  explication  of  it,  this  which  she  did  might  b<^ 
told  for  a  memorialo\  her.  Good  deeds,  done  for  the  Israel  of  Gml, 
ought  to  be  remembered,  for  the  encouragement  of  others  to  do 
the  like.  God  will  not  forget  them,  and  therefore  we  must  not. 
(3.)  Their  own  prayers,  and  the  answers  given  to  them,  (y.  31.)  the 
matters  of  their  fastings  and  their  cry.  The  more  cries  we  have  of- 
fered up  in  our  trouble,  and  the  more  prayers  for  deliverance,  the 
more  we  are  obliged  to  be  thankful  to  God  for  deliverance.  Call 
upon  me  in  the  time  of  trouble,  and  then  offer  to  God  thanksgiving. 

6.  How  it  was  to  be  observed.     And  ol  this  let  us  see, 

(1.)  What  was  here  enjoined,  which  was  very  good;  that  they 
should  make  it,  [1.]  A  day  of  cheerfulness,  a  day  of  feasting 
and  joy  ;  (i;.22.)  a  feast  was  made  for  laughter,  Eccl.  10.  lU 
When  God  gives  us  cause  to  rejoice,  why  should  we  not  expre:5S 
our  joy  ?  [  2.]  A  day  of  generosity ;  sending  portions  one  to  another, 
in  token  of  their  pleasantness  and  mutual  respect,  and  their  being 
knit  by  this  and  other  public  common  dangers  and  deliverances  so 
much  the  closer  to  each  other  in  love.  Friends  have  their  goods 
in  commoM.  r3.]  A  day  of  charity;  sending  gifts  to  the  poor. 
It  is  not  to  our  kmsmen,  and  rich  neighboui-s  only,  that  we  are  U 
send  tokens,  but  to  the  poor  and  the  maimed,  Luke,  14.12, 13, 
They  that  have  received  mercy,  must,  in  token  of  their  gratitude, 
shew  mercy;  and  there  never  wants  occasion,  for  the  poor  we  have 
always  with  us.  Thanksgiving  and  almsgiving  should  go  together, 
that  when  we  are  rejoicing  and  blessing  God,  the  heart  of  the  pod 
may  rejoice  with  us.  and  their  loins  may  bless  us. 


Before  Christ  495. 


ESTHER,  IX.  X. 


The  Glory  of  Mordecal 


(2.)  What  was  adilod  to  Ibis,  which  was  much  Letter.  They 
llwavs,  at  the  feast,  read  the  whole  story  over  in  the  synagORue, 
each  day,  iiid  put  up  three  prayers  to  God;  in  Ihe  first  of  which, 
lliev  praise  God  fof  coiintiug  Iheiii  worthy  to  attend  tliis  divine 
service;  in  the  second,  they  praise  liim  for  the  niiracidous  pre- 
servation of  llieir  ancestors;  in  the  third,  they  praise  him,  tliat 
Ihev  have  hved  to  ohserve  another  festival  in  memory  of  it.  So 
Bishop  Patrick. 

(3.)  What  it  is  since  degenerated  to,  which  is  much  worse. 
Thfir  own  writers  own  tliat  this  feast  is  commonly  celehrated 
among  them  with  gluttony  and  drunkenness,  and  excess  of  riol. 
Their  Talmud  says  expressly,  that,  in  the  feast  of  Purim,  a  man 
should  drink  till  he  knows  not  the  difference  between,  Cursed  be 
Hamcn,  and.  Blessed  be  Mordecai.  See  what  the  corrupt  and 
wicked  nature  of  man  often  brings  that  to,  which  was  at  first  well 
intended :  here  is  a  religious  feast  turned  into  a  carnival,  a  perfect 
revel;  as  wakes  among  us.  Nothing  more  purifies  the  heart,  and 
Bdorus  religion,  than  holy  joy;  nothing  more  pollutes  the  heart, 
and  reproaches  religion,  than  carnal  mirth  and  sensual  pleasure. 
Cnrrvptio  ojitimi  est  pessima — What  is  best,  when  corrupted, 
becomes  the.  worst. 

CHAP.  X. 

Thli  is  but  a  part  of  a  chapter ;  the  rest  of  it,  beginning  at  r.  4.  trith  six  chapters 
more,  hdng  found  only  in  the  Greek,  is  rejected  as  apocryphal.  In  these  three 
terses,  we  have  only  some  short  hints,  I.  Concerning  Ahnsuerus  in  the  throne, 
what  a  mighty  prince  he  was,  r.  1,2.  //.  Concerning  Mordecai  his  faiourite, 
what  a  distinguished  blessing  he  was  to  his  people,  t>.  2, 3. 

1.  4    ND  the  kinsc  Aiiasuenis  hiid  a  tribute  upon 
jl\.   the  land,   and    upon  tiie  isles   of  the  sea. 

2.  And  all  the  acts  of  his  power,  and  of  his  might, 
and  the  declaration  of  the  greatness  of  Mordecai, 
whereunto  the  king  advanced  him,  are  tiiey  not 
written  in  the  book  of  the  chronicles  of  the  kings 
of  Media  and  Persia?  3.  For  Mordecai  the  Jew 
u^as  next  unto  king  Ahasuerus,  and  great  among 
the  Jews,  and  accepted  of  the  miiltilude  of  his 
brethren,  seeking  the  wealth  of  his  people,  and 
speaking  peace  to  all  his  seed. 

We  are  here  told, 

I.  How  great  and  powerful  king  Ahasuerus  was. 

He  had  a  vast  dominion,  both  in  the  continent  and  among  the 
islands,  from  which  he  raised  a  vast  revenue.  Beside  the  usual 
customs  which  the  king  of  Persia  exacted,  (Ezra, 4. 13.)  he  laid 
an  additional  tribute  upon  his  subjects,  to  serve  for  some  great 
occasion  he  had  for  money ;  (v.  1 .)  The  king  laid  a  tribute.  Happy 
is  our  island,  that  pays  no  tribute  but  what  is  laid  upon  it  by  its 
representatives,  and  those  of  its  own  choosing,  and  is  not  squeezed 
or  oppressed  bv  an  arbitrary  power,  as  some  of  the  neighbouring 
nations  are.  Beside  this  instance  of  the  grandeur  of  Ahasuerus, 
many  more  might  be  given,  that  were  acts  of  his  power  and  of  his 
might,  but  they  were  not  thought  fit  to  be  recorded  here  in  the 
Mcrud  story,  which  is  confined  to  the  Jews,  and  relates  the  affairs 
"i  other  nations  onlj   as  they  fell  in  with  their  affairs,  but  they  are 


written  in  the  Persian  chronicles,  (u.  2.)  which  are  long  since  loal 
and  buried  in  oblivion,  while  the  sacred  writings  live,  live  in 
honour,  and  will  live,  till  time  shall  be  no  more.  When  \\ie  king- 
dom of  men,  monarchs  and  their  monarchies,  are  destroyed,  and 
their  memorial  is  perished  with  them,  (Ps.9. 6.)  the  kingdom  ol 
God  among  men,  and  the  records  of  that  kingdom,  shall  remain, 
and  be  as  the  days  of  heaven,  Dan.  2. 44. 
II.  How  great  and  good  Mordecai  was. 

1.  He  was  great;  and  it  does  one  good  to  see  virtue  and  piety 
thus  in  honour.  (1.)  He  was  great  with  the  king;  next  to  him, 
as  one  he  most  delighted  and  confided  in.  Long  had  Mordecai 
sitten  contentedly  in  the  king's  gate,  and  now,  at  length,  he  is 
advanced  to  the  head  of  his  council-board.  Men  of  merit  may, 
for  a  lime,  seem  buried  alive,  but  often,  by  some  means  or  other, 
they  are  discovered  and  preferred  at  last.  The  declaration  of  the 
greatness  to  which  the  king  advanced  Mordecai,  was  written  in 
the  chronicles  of  the  kingdom,  as  very  memorable,  and  contriliuling 
to  the  great  acFiievements  of  the  king.  He  never  did  such  acts  of 
power,  as  he  did  when  Mordecai  was  his  right  hand.  (2.)  He 
was  great  among  the  Jews;  («.3.)  not  only  great  above  them, 
more  honourable  than  any  of  them,  but  great  with  them,  dear  to 
them,  familiar  with  them,  and  much  respected  by  them.  So  fai 
were  they  from  envying  his  perferment,  that  they  rejoiced  in  it, 
and  added  to  it,  by  giving  him  a  commanding  interest  among  them, 
and  submitting  all  their  affairs  to  his  direction. 

2.  He  was  good,  very  good,  for  he  did  good;  that  made  him 
truly  great,  and  then  his  greatness  gave  him  an  opportunity  of 
doing  so  much  the  more  good.  When  the  king  advanced  him, 
(1.)  He  did  not  disown  his  people  the  Jews,  nor  was  he  ashamed 
of  his  relation  to  them,  though  they  were  strangers  and  captives, 
dispersed  and  despised.  Still  he  wrote  himself  Mordecai  the  Jew, 
and  therefore,  no  doubt,  adhered  to  the  Jews'  religion,  by  the 
observances  of  which  he  distinguished  himself,  and  yet  it  was  no 
hinderance  to  his  preferment,  nor  looked  upon  as  a  blemish  to  him. 
(2.)  He  did  not  seek  his  own  wealth,  and  the  raising  of  an  estate 
for  himseli'  and  his  family,  which  is  the  chief  thing  most  aim  at, 
when  they  get  into  great  places  at  court,  but  he  consulted  th« 
welfare  of  his  people,  and  made  it  his  business  to  advance  that. 
His  power,  his  wealth,  and  all  his  interest  in  the  king  and  queen, 
he  improved  for  the  public  good.  (3.)  He  not  only  did  good,  but 
he  did  it  in  a  humble  condescending  way,  was  easy  of  access, 
courteous  and  affable  in  his  behaviour,  and  spake  peace  to  all  that 
made  their  application  to  him.  Doing  good  works  is  the  best  and 
chief  thing  expected  from  those  that  have  wealth  and  power;  but 
giving  good  words  is  also  commendable,  and  makes  the  good  deed 
the  more  acceptable.  (4.)  He  did  not  side  with  any  one  party  ol 
his  people  against  another,  nor  make  some  his  favourites,  while  the 
rest  were  neglected  and  crushed;  but,  whatever  differences  there 
were  among  them,  he  was  a  common  father  to  them  all,  recom- 
mended himself  to  the  multitude  of  his  brethren,  not  despising 
the  crowd,  and  spake  peace  to  all  their  seed,  without  distinction. 
Thus  making  himself  acceptable  by  humility  and  beneficence,  he 
was  universally  accepted,  and  gained  Ihe  good  word  of  all  his 
brethren.  Thanks  be  to  God,  such  a  government  as  this,  we  are 
blessed  with,  which  seeks  the  welfare  of  our  people,  speaking  peace 
to  all  their  seed.  God  continue  it  long,  very  long!  and  srant  U8, 
under  the  happy  protection  and  influence  of  it,  to  live  quid  ar.A 
peaceable  lives,  in  godliness,  honesty,  and  charity. 


AN 


EXPOSITION, 


WITH 


iPractical  #ls0erliattott0. 


UPON   THE 


POETICAL     BOOKS 


OF   THE 


iSilJlD     %€^%^f^€SL%*, 


NAMELY, 

JOB,  I        ECCLESIASTES, 

PSALMS,  I  AND 

PROVERBS,  I        SOLOMON'S  SONG. 


"HE 


TO  THE 


i^otttcal  ]$oo1^$. 


THESE  five  books  of  scripture,  which  I  have  here  endeavoured,  according  to  the  measure  of  the  gift  given  to  me,  to  exp'.aio 
and  improve,  for  the  use  of  those  who  desire  to  read  them,  not  only  with  understanding,  but  to  their  edification — though 
they  have  the  same  divine  origin,  design,  and  autliority,  as  those  that  went  before,  yet,  upon  some  accounts,  are  of  a  very  different 
nature  from  them,  and  from  the  ri'St  of  the  sacred  writings  :  such  variety  of  methods  has  Infinite  Wisdom  seen  fit  to  take,  m 
conveying  the  light  of  divine  revelation  to  the  children  of  men,  that  this  heavenly  food  might  have  (as  the  Jews  say  of  the  manna) 
Bomcthing  in  it  agreeable  to  every  palate,  and  suited  to  every  constitution.  If  every  eye  be  not  thus  opened,  every  mouth  will 
be  stopped,  and  such  as  perish  in  their  ignorance  will  be  left  without  excuse.  ^Ve.  have  piped  unto  you,  and  ye  have  not  danced: 
we  have  mourned  unto  you,  and  ye  have  not  lamented,  Matth.  11. 17. 

I.  The  books  of  scripture  have  hitherto  been,  for  the  most  part,  very  plain  and  easy  narratives  of  matter  of  fact,  which 
he  that  runs  may  read  and  understand,  and  which  are  milk  for  babes,  such  as  they  can  receive  and  digest,  and  both  entertain 
and  nourish  themselves  with.  The  waters  c-f  the  sanctuary  have  hitherto  been  but  to  the  ancles  or  to  the  knees,  such  as  a 
lamb  might  wade  in,  to  drink  of  and  vash  in;  but  here  we  are  advanced  to  a  higher  form  in  God's  school,  and  have  bonks 
put  into  our  hands,  wherein  are  many  things  dark,  and  hard  to  be  understood,  which  we  do  not  apprehend  the  meaning  of 
so  suddenly  and  so  certainly  as  we  could  wish  ;  the  study  whereof  requires  a  more  close  application  of  mind,  a  greater  intcnseness 
of  thought,  and  the  accomplishing  of  a  diligent  search,  which  vet  the  treasure  hid  in  them,  when  it  is  found,  will  abundantly 
recompense.  The  waters  of  the  sanctuary  are  here  to  the  loins,  and  still,  as  we  go  forward,  we  shall  find  the  waters  slill 
risen  in  the  prophetical  books,  iiaters  to  swim  in,  (Ezek.  47.  3.  .5.)  not  fordable,  nor  otherwise  to  be  passed  over;  depths  in 
which  an  eJephant  will  not  find  footing;  strong  meat  for  strong  men.  The  same  method  is  observable  in  the  New  Testament, 
where  we  find  the  plain  history  of  Christ  and  his  gospel  placed  first  in  the  Evangelists,  and  the  Acts  of  the  Apostles;  then 
the  mystery  of  both  in  the  Epistles,  which  are  more  difficult  to  be  understood  ;  and,  lastly,  the  prophecies  of  things  to  come, 
in  the  Apocalyptic  visions. 

This  method,  so  exactly  observed  in  both  the  Testaments,  directs  us  in  what  order  to  proceed,  both  in  studying  the  things 
of  God  ourselves,  and  in  teaching  them  to  others;  we  must  go  in  the  order  that  the  scripture  does;  and  where  can  we  expert 
to  find  a  better  method  of  divinity,  and  a  better  method  of  preaching? 

1.  We  must  begin  with  those  things  that  are  most  plain  and  easy,  as,  blessed  be  God,  those  things  arc  which  are  most 
necessary  to  salvation,  and  of  the  greatest  use.  We  must  lav  our  foundation  firm,  in  a  sound  experimental  knowledge  of  the 
principles  of  religion,  and  then  the  superstructure  will  be  well-reared,  and  stand  firm.  It  is  not  safe  to  launch  out  into  the 
deep  at  first,  or  to  venture  into  points  difficult  and  controverted,  until  we  have  first  thoroughly  digested  the  elements  of  the 
oracles  of  God,  and  turned  them  in  succum  el  sanguinem — -jvice  and  blood.  Those  that  begin  their  Bible  at  the  wrong  end, 
commonly  use  their  knowledge  of  it  in  the  wrong  way. 

And,  in  training  up  others,  we  must  be  sure  to  ground  them  well  at  first  in  those  truths  of  God  which  are  plain,  and  in 
some  measure  level  to  their  capacity,  which  we  find  thev  take  and  relish,  and  know  how  to  make  use  of,  and  not  amuse 
those  that  are  weak  with  things  above  them,  things  of  doubtful  disputation,  which  they  cannot  apprehend  any  certainty  of, 
or  advantage  by.  Our  Lord  Jesus  spake  the  word  to  the  people  as  they  ivere  able  to  hear  it,  (Mark,  4.  33.)  and  had  many 
things  to  say  to  his  disciples  which  he  did  not  say,  because  as  yet  thev  cnuld  not  bear  them,  John,  16.  12,  \3.  And  llmse 
whom  St.  Paul  could  not  speak  to  as  unto  spiritual — though  he  blamed  them  for  their  backwardness,  yet  he  acc<mmiodated 
himself  to  their  weakness,  and  spake  to  them  as  unto  babes  in  Christ,   1  Cor.  3.  1,  2. 

2.  Yet  we  must  not  rest  in  these  things;  we  must  not  be  always  children,  that  have  need  "f  milk,  but,  nourished  up  with 
that,  and  gaining  strrnelh,  we  n)ust  go  on  to  perfi-rtion,  (Heb.  6.  1.)  that,  having,  by  reason  of  use,  our  spiritual  senses  rxrrcisi-d, 
we  may  come  to  full  age,  and  put  away  childish  things,  and,  forgetting  the  things  nhick  are  behind,  (Heb.  .5.  14.)  that  is, 
•o  well   remembering  them,   (Pl-il  3.  1.3.)  "that  we   need   not   be   sMll   poring  over  them,   as   those  that  are  ever  learning  the  sa.n* 

in-.n.  AO 


PREFACE. 

lesson,  we  may  reach  forth  to  the  things  which  are  before.  Though  we  must  never  think  to  learn  abovt-  our  Bible,  as  long 
as  we  are  here  in  this  world,  yet  we  must  still  be  getting  forward  in  it.  Ye  have  dwelt  long  enouijli  in  this  mountain;  now 
turn  you,  and  take  your  journey  onward  in  the  wilderness  toward  Canaan :  our  motto  must  be  I'liis  ultra — Onward.  And 
then  shall  we  know,  if  thus,  by  regular  steps,  (Hos.  6.  3.)  we  follow  on  to  knoio  the  Lord,  and  what  the  mind  of  the  Lord  is. 

II.  The  books  of  scripture  have  hitherto  been  mostly  historical,  but  now  the  matter  is  of  another  nature;  it  is  doctrinal 
and  devotional,  preaching  and  praying.  In  this  way  of  writing,  as  well  as  in  the  former,  a  great  deal  of  excellent  knowledge 
is  conveyed,  which  serves  very  valuable  purposes.  It  will  be  of  good  use  to  know,  not  only  what  others  did  that  went  before 
is,  and  how  they  fared,  but  what  their  notions  and  sentiments  were,  what  their  tlioughts  and  affections  were,  that  we  may, 
with  the  help  of  them,   form  our  minds  aright. 

Plutarch's  Morals  are  reputed  as  useful  a  treasure  in  the  commonwealth  of  learning  as  Plutarch's  Lives;  and  the  wise 
disquisitions  and  discourses  of  the  philosophers,  as  the  records  of  the  historians  ;  nor  is  this  divine  philosophy,  (if  I  may  so 
call  it,)  which  we  have  in  these  books,  less  needful,  or  less  serviceable,  to  the  church,  than  the  sacred  history  was.  Blessed 
be  God  for  both. 

III.  The  Jews  make  these  books  to  be  given  by  a  divine  inspiration  somewhat  different  from  that  both  of  Moses  and  the  prophets. 

They  divided  the  books  of  the  Old  Testament  into  the  Law,  the  Prophets,  and  the  D^^I/ID — the  Writings,  which  Eplphaniua 

emphatically  translates  Tpa(peta — Things  written,  and  these  books  are  more  commonly  called  among  the  Greeks  'Aytoypa^a — ■ 

Holy  Writings:  the  Jews  attribute  them  to  that  distinct  kind  of  inspiration  which  they  call  KHpITni'l — 77je  Holy  Spirit.     Moses 

they  supposed  to  write  by  the  Spirit,  in  a  way  above  all  the  other  prophets,  for  with  him  God  spake  7notith  to  mouth,  even 
apparently;  knew  hitn,  (Numb.  12.  8.)  that  is,  conversed  with  him /ace  <o/ace,  Deut.  34.10.  He  was  made  partaker  of  divine 
revelation,  (as  Maimonides  distinguishes,  Be  Fund.  Legis,  c.l.)  per  vigiliam — while  awake*,  whereas  God  manifested  himself 
to  all  the  other  prophets  in  a  dream  or  vision:  and  he  adds,  that  Moses  understood  the  words  of  prophecy  without  any 
perturbation  or  astonishment  of  mind,  whereas  the  other  prophets  commonly  fainted  and  were  troubled.  But  the  writers  of 
the  Hagiographa  they  suppose  to  be  inspired  in  a  degree  somewhat  below  that  of  the  other  prophets,  and  to  receive  divine 
revelation,  not  as  they  did,  by  dreams,  and  visions,  and  voices,  but  (as  Maimonides  describes  it.  More  Nevoehim — part  2.  ch.  45.) 
they  perceived  some  power  to  rise  within  them,  and  rest  upon  them,  which  urged  and  enabled  them  to  write  or  sj)eak  far 
above  their  own  natural  ability,  in  psalms  or  hymns,  or  in  history,  or  in  rules  of  good  living,  still  enjoying  the  ordinary 
vigour  and  use  of  their  senses.  Let  David  himself  describe  it.  The  Spirit  of  the  Lord  spake  by  me,  and  his  word  was  in  my 
tongve:  the  God  of  Israel  said,  the  Rock  of  Israel  spake  tome,  2  Sam.  23.  2,  3.  This  gives  such  a  magnificent  account  of  the 
inspiration  by  which  David  wrote,  that  I  see  not  why  it  should  be  made  inferior  to  that  of  the  other  prophets,  for  David  is 
expressly  called  a  prophet.  Acts,  2.  30. 

But,  since  our  hand  is  in  with  the  Jewish  masters,  let  us  see  what  books  they  account  Hagiography.  These  five  that  are 
now  before  us  come,  without  dispute,  into  this  rank  of  sacred  writers,  and  the  book  of  the  Lamentations  is  not  unfitly  added 
to  them.  Indeed,  the  Jews,  when  they  would  speak  critically,  reckon  all  those  songs  which  we  meet  with  in  the  Old  Testament 
among  the  Hagiographa ;  for,  though  they  were  penned  by  prophets,  and  under  the  direction  of  the  Holy  Ghost,  yet,  because 
they  were  not  the  proper  result  of  a  visum  propheticnm — prophetic  vision,  they  were  not  strictly  prophecy.  As  to  the  Historical 
Books,  they  distinguish ;  (but  I  think  it  is  a  distinction  without  a  difference ;)  some  of  them  they  assign  to  the  prophets, 
railing  them  the  prophetce  priores — the  former  prophets,  namely,  Joshua,  Judges,  and  the  two  books  of  the  Kings ;  but  others 
they  rank  among  the  Hagiographa,  as,  the  book  of  Ruth,  (which  yet  is  but  an  Appendix  to  the  book  of  Judges,)  the  two  books 
of  Chronicles,  with  Ezra,  Nehemiah,  and  the  book  of  Esther,  which  last  the  Rabbins  have  a  great  value  for,  and  think  it  is 
to  be  had  in  equal  esteem  with  the  law  of  Moses  itself,  that  it  shall  last  as  long  as  it  lasts,  and  shall  survive  the  writings 
of  the  prophets.  And,  lastly,  they  reckon  the  book  of  Daniel  among  the  Hagiographa +,  for  which  no  reason  can  be  given, 
since  he  was  not  inferior  to  any  of  the  prophets  in  the  gift  of  prophecy:  and,  therefore,  the  learned  Mr.  Smith  thinks  that 
their  placing  him  among  the  Hagiographical  writers  was  fortuitous,  and  by  mistake  |. 

Mr.  Smith,  in  his  Discourse,  before  quoted,  though  he  supposes  this  kind  of  divine  inspiration  to  be  more  "  pacate  and 
"  seretie  than  that  which  was  strictly  called  prophecy,  not  acting  so  much  upon  the  imagination,  but  seating  itself  in  the 
"  higher  and  purer  faculties  of  the  soul,  yet  shews  that  it  manifested  itself  to  be  of  a  divine  nature,  not  only  as  it  always 
"  acted  pious  souls  into  strains  of  devotion,  or  moved  them  strangely  to  dictate  matters  of  true  piety  and  goodness,  but  as 
"  it  came  in  abruptly  upon  the  minds  of  those  holy  men,  and  transported  them  from  the  temper  of  mind  they  were  in  before  ; 
"  so  that  they  perceived  themselves  captivated  by  the  power  of  some  higher  light  than  that  which  their  own  understanding 
"  commonly  poured  out  upon  them  ;  and  this,  says  he,  was  a  kind  of  vital  form  to  that  light  of  divine  and  sanctified  reason 
"  which  they  vvere  perpetually  possessed  of,  and  that  constant  frame  of  holiness  and  goodness  which  dwelt  in  their  hallowed 
"  minds."  We  have  reason  to  glorify  that  God  of  Israel  who  gave  such  power  unto  men,  and  has  here  transmitted  to  us  the 
blessed  products  of  that  power. 

IV.  The  style  and  composition  of  these  books  are  different  from  those  that  go  b^-fore  and  those  that  follow.  Our  Saviour 
divides  the  books  of  the  Old  Testament  into  the  Law,  the  Prophets,  and  the  Psalms,  (Luke,  24.  44.)  and  thereby  teaches  us  to 
distinguish  those  books  that  are  poetical,  or  metrical,  from  the  Law  and  the  Prophets;  and  such  are  all  these  that  are  now  before 
us,  except  Ecclesiastes,  which  yet,  having  something  restrained  in  its  style,  may  well  enough  be  reckoned  among  them.  They 
■re  books  in  verse,   according  to  the  ancient  rules  of  versifying,  though   not  according  to   the  Greek  and  Latin  prosodies. 

Some  of  the  ancients  call  these  five  books  the  second  Pentateuch  of  the  Testament^,  five  sacred  volumes,  which  are  as  the 
satellites  to  the  five  books  of  the  law  of  Moses.  Gregory  Nazianzen,  {carm.  33.  p.98.)\\  calls  these  ai -nxvpai  revre — the  five 
metrical  books;  first.  Job,  (so  he  reckons  them  up,)  then  David,   then  the  three  of  Solomon,  Ecclesiastes,  the  Song,  and  Proverbs, 


•  See  Mr.  Smith's  Discourse  on  Propliecy.cA.  11.  t  Hit.  Megil.  c.2.  %lt.  t  Vid.  Hottinger.  Tliesaur.  Pliilol.  lib.  2.  cap.  1.  4f . 

5[  Damascen.  Orthod.  Fid.  1.  4   cap.  18.  ]  Vifl.  Suicer.  Tliesaur.  in  irxiP''- 


PREFACE. 

Aiiiphilochivs,  Bishop  at  Iconmm,  in  his  Iambic  Poem  to  Seleuctis,  reckor-s  them  up  particularly,  and  calls  them  ^txvpa^  ititri 
n(/3\Hc — the  Jive  verse-books.  Epiphaiiiiis,  (lib.  de  ponder,  ct  nie7isvr.  p.  533.^  irtVre  Tii^i/psif — the  five  verse-boohs.  And  Cyril, 
llierosol.  Collect.  4.  p.  (mild — in  my  copy)  30.  calls  these  five  books  to  tix'?P« — books  in  verse.  I'dljclironius,  in  his  prologue 
lo  Job,  savs,  that,  as  those  that  are  without,  call  their  tragedies  and  comedies  IToujroca — Poetics,  so,  in  s.acred  writ,  those 
books  which  are  composed  in  Hebrew  metre,  (of  which  he  reckons  Job  the  first,)  tve  call  "^ixr^pa.  BiftXia — Books  in  verse, 
written  icaru  '^'xoi — according  to  order.  \Vhat  is  written  in  metre,  or  rhythm,  is  so  called  from  f^iirpnc — a  measure,  and  apidfioc 
— a  number,  because  regulated  by  certain  measures,  or  numbers  of  syllables,  which  please  the  ear  with  their  smoothness  and 
cndencv,  and  so  insinuate  the  matter  the  more  movingly  and   powerfully  into  the  fancy. 

Sir  \\'illiam  Temple^,  in  his  essay  upon  poetry,  thinks  it  is  generally  agreed  to  have  been  the  first  sort  of  writing  that 
was  used  in  the  world  ;  nay,  that,  in  several  nations,  poetical  compositions  preceded  the  very  invention  or  usage  of  letters. 
The  Sjianiards  (he  savs)  found  in  America  nutnv  strains  of  poetry,  and  such  as  seemed  to  flow  fnmi  a  true  poetic  vein, 
before  anv  letters  were  known  in  those  regions.  The  same  (says  he)  is  probable  of  the  Scythians  and  Grecians:  the  oracles 
of  Apollo  were  delivered  in  verse;  so  were  those  of  the  Sibyls.  And  Tacitus  says,  that  the  ancient  Germans  had  no  annals 
or  records  but  wiiat  were  in  verse.  Homer  and  Hesiod  wrote  their  poems  (the  very  Alcoran  of  the  Pagan  Dirnionologv) 
<P!<»ny  ages  before  tlie  apjiearing  of  any  of  the  Greek  philosophers  or  historians;  and,  long  before  them,  (if  we  may  give 
»rdit  to  the  anti<|uities  of  Greece,)  even  before  the  da\s  of  David,  Orpheus  and  Linus  were  celebrated  poets  and  musicians 
in  Greece  ;  and,  at  the  same  time,  Carmenta,  the  mother  of  Evander,  who  was  the  first  that  introduced  letters  among  the 
natives  of  Greece,  was  so  called  a  carmine— from  a  song,  l.'ecause  she  delivered  herself  in  veise.  And  in  such  veneration  was 
this  way  of  writing  among  the  ancients,   that  their  poets  were  called   Vales — Prophets,  and   their  muses  were  deified. 

Rut,  which  is  more  certain  and  considerable,  the  most  ancient  composition  that  we  meet  with  in  scripture  was  the  song  of 
Moses  at  the  Red  Sea,  (Exod.  15.)  which  we  find  before  the  very  first  mention  of  writing,  for  that  occurs  not  until  Exod.  17.  14. 
«!ien  God  bade  INIoses  write  a  memorial  of  the  war  with  Amalek.  The  first,  and  indeed  the  true  and  general  end  of  writing, 
i-*,  the  help  of  memory;  and  poetry  does  in  some  measure  answer  that  end,  and  even  in  the  \v:i!it  of  writing,  much  more 
«ilh  writing,  helps  to  ])reserve  the  reinendjrance  of  ancient  things.  The  book  of  the  u-ars  of  the  Lord,  (Numb.  21.  14.)  and 
the  book  of  Jashcr,  (Josh.  10. 13.  2Sam.l.l8.')  seem  to  have  been   both  written  in  poetic  measures. 

Many  sacred  songs  we  meet  with  in  the  Old  Testament,  scattered  both  in  the  historical  and  propiietical  books,  penned  on 
particular  occasions,  which,  in  the  opinion  of  very  competent  judges,  "  have  in  them  as  true  and  noble  strains  of  poetry  and 
"  |)icture  as  are  met  with  in  any  other  language  whatsoever,  in  spite  of  all  disadvantages  from  translations  into  so  different 
"  tongues  and  common  prose  + ;  nay,  are  nobler  examples  of  the  true  sublime  style  of  poetrv  than  any  that  can  be  found  in 
"  the  Pagan  writers  ;  the  images  are  so  strong,  the  thoughts  so  great,  the  expressions  so  divine,  and  the  figures  so  admirably 
"  bold  and  moving,  that  the  wonderful  manner  of  these  writers  is  quite  inimitable t."  It  is  fit  that  what  is  employed  in  the 
5Pr\ice  of  the  sanctuarv  should  be  the  best  in  its  kind. 

The  books  here  put  together  are  poetical.  Job  is  an  heroic  poem ;  the  book  of  Psalms,  a  collection  of  divine  odes  or 
lyrics;  Solomon's  Song,  a  pastoral  and  an  epithalaminm  :  they  are  poetical,  and  yet  sacred  and  serious,  grave  and  fi.dl  of 
majesty.  They  have  a  poetic  force  and  flame,  without  poetic  fury  and  fiction,  and  strangely  command  and  move  the  affections, 
without  corrupting  the  imagination,  or  putting  a  cheat  upon  it;  aiid  while  they  gratify  the  ear,  tliey  edify  the  mind,  and 
profit  the  more  by  pleasing.  It  is,  therefore,  much  to  be  lamented  that  so  powerful  an  art,  which  was  at  first  consecratert 
to  the  honour  of  God,  and  has  been  so  often  eniploved  in  his  service,  should  be  debauched,  as  it  has  been,  and  is  at  this 
day,   into   the  service  of  his  enemies;    that  his  corn,  and  wine,  and  oil,  should  be  prepared   for  Baal. 

V.  As  the  manner  of  the  composition  of  these  hooks  is  excellent,  and  very  proper  to  cnsjage  the  attention,  move  the  affections, 
and  fix  them  in  the  memory,  so  the  matter  is  highlv  useful,  and  such  as  will  be  every  way  ser\iceabie  to  us.  They  have 
in  ihem  the  very  sum  and  substance  of  religion,  and  what  thev  contain  is  more  fitted  to  our  band,  and  made  ready  for  use, 
than  any  part  of  the  Old  Testament ;  upon  which  account,  if  we  may  be  allowed  to  compare  one  star  with  another,  in  the 
firmament  of  the  scripture,  these  will  be  reckoned   stars  of  the  first  magnitude. 

All  scripture  is  profitable  (and  this  part  of  it  in  a  special  manner)  for  instruction  in  doctrine,  in  devotion,  and  in  the  right 
ordering  of  the  conversation.  The  book  of  Job  directs  us  what  we  are  to  believe  concerning  God  ;  the  book  of  Psalms,  how 
we  are  to  worship  him,  pay  our  homage  to  him,  and  maintain  our  communion  with  him  ;  and  then  the  book  of  the  Proverbs 
shews  very  particularly  how  we  are  to  govern  ourselves  iv  ■na<rr]  aia^poihij — in  every  turn  of  human  life:  thus  shall  the  man 
of  God,  by  a  due  attendance  to  these  lights,  be  perfect,  thoroughly  furnished  for  every  good  work.  And  these  are  placed 
according  to  their  natural  order,  as  well  as  according  to  the  order  of  time  ;  for  very  fitly  are  we  first  led  into  the  knowledge 
of  God,  our  judgments  rightly  formed  concerning  him,  and  our  mistakes  rectified  ;  and  then  instructed  how  to  worship  him, 
and  to  choose  the  things  that  please  him. 

We  have  here  much  of  natural  religion,  its  principles,  its  precepts — much  of  God,  his  infinite  perfections,  his  relations  to 
man,  and  his  government  both  of  the  world  and  of  the  church  :  here  is  much  of  Christ,  who  is  the  Spring,  and  Soul,  and 
Centre,  of  revealed  religion,  and  whom  both  Job  and  David  were  eminent  types  of,  and  had  clear  and  happy  prospects  of. 
We  have  here  that  which  will  be  of  use  to  enlighten  our  understandings,  and  to  acquaint  us  more  and  more  with  the  things 
of  God,  with  the  deep  things  of  God  ;  speculations  to  entertain  the  most  contemplative,  and  discoveries  to  satisfy  the  most 
inquisitive,  and  increase  the  knowledge  of  those  that  are  most  knowing.  Here  is  that  also  which,  with  a  divine  light,  will 
bring  into  the  soul  the  heat  and  influence  of  a  divine  fire,  will  kindle  and  inflame  pious  and  devout  affections,  on  which 
wings  we  may  soar  upward,  until  we  enter  into  the  holiest.  We  may  here  be  in  the  mount  with  God,  tj  behold  his  beauty; 
and  when  we  come  down  from  that  mount,  if  we  retain  /as  we  ought)  the  impressions  of  our  devotion  upon  our  spirits,  and 
make  conscience  of  doing  that  good  which  the  Lord  our  God  here  requires  of  us,  our  faces  shall  shine  before  all  with  whom 
we  converse,  who  shall  take  occasion  thence  to  glorify  our  Father  which  is  in  heaven,  Matth.  5. 16. 

Thus  great,  thus  noble,  thus  truly  excellent,  is  the  subject,  and  thus  capable  of  being  improved,  which  gives  me  the  mor* 
irason  to  be  ashamed  of  the  meanness  of    my   performance,   that   the  comment  breathes  so  little  of   the  life  and  spirit  of  th* 


MiKcell.  |iart  2.  t  Sir  U  .  'IVniple.  |i.  320.  t  Sir  R.  Blarkmoie's  prefare  to  Job, 


PREFACE. 

text.  We  often  wonder  at  those  that  are  not  at  all  affected  with  tliu  great  things  of  God,  and  have  no  taste  or  rfiisli  of 
them,  because  they  know  little  of  them:  but,  perhaps,  we  have  more  rt-ason  to  wonder  at  ourselves,  that,  convcrsins  so 
frequently,  so  intimately,  with  them,  we  are  not  more  affected  with  them,  so  as  even  to  be  wholly  taken  up  with  Ihetii,  and 
in  a  continual  transport  of  delight  in  the  contemplation  of  them.  Wt  hope  to  be  so  shortly  :  in  the  mean  time,  thouii;h,  like 
the  three  disciples  that  were  the  witnesses  of  Christ's  transfigur^ition  upon  the  mount,  we  are  but  dull  and  sleepy,  yet  we  can 
say,   Master,  it  is  good  to  be  here;    here  let  us  make  tabernacles,  Luke,  9. 32,  33. 

I  have  nothing  here  to  boast  of,  nothing  at  all ;  but  a  great  deal  to  be  humbled  for,  that  I  have  not  come  up  to  what  I 
have  aimed  at,  in  respect  of  fulness  and  exactness.  In  the  review  of  it,  I  find  many  defects,  and  those  who  are  critical 
perhaps  will  meet  with  some  mistakes  in  it ;  but  I  have  done  it  with  what  care  I  could,  and  desire  to  be  thankful  to  God, 
who,  by  his  grace,  has  carried  roe  j  i  in  his  work  thus  far :  let  that  grace  have  all  the  glory,  (Phil.  2. 13.)  which  jco/As  in 
Ks  both  to  will  and  to  do  whatever  Me  will  or  do,  that  is  good,  or  serves  any  good  purpose.  What  is  from  God,  I  trust, 
«hall  be  to  him,  shall  be  graciously  accepted  by  him,  according  to  what  a  man  has,  and  not  according  to  what  he  has  not, 
»nd  shall  be  of  some  use  to  his  church;  and  what  is  from  myself,  that  is,  all  the  defects  and  errors,  shall,  I  trust,  Ix 
favourably  passed  by  and  pardoned.  That  prayer  of  St.  Austin  is  mine,  Domine  Deus,  qucecunque  dixi  in  his  libris  de  tiio, 
agnoscant  et  tui ;  et  qua  de  meo,  et  tu  ignosce  et  tui — Lord  God,  whatever  I  have  maintained  in  these  books  corresponded 
with  what  is  contained  in  thine,  grant  that  thy  people  may  approve  as  well  as  thyself;  whatever  is  but  the  doctrine  oj  my 
book,  forgive  thnu,  and  grant  that  thy  people  may  forgive  also. 

I  must  beg  likewise  to  own,  to  the  honour  of  our  great  Master,  that  I  have  found  the  work  to  be  its  own  wages;  and 
that  the  more  we  converse  with  the  word  of  God,  the  more  it  is  to  us  .'is  the  honey  and  the  honeycomb,  Ps.  19.  10.  In 
gathering  some  gleanings  of  this  harvest  for  others,  we  may  feast  ourselves;  dnd  when  we  are  enabled,  by  the  grace  of  God. 
to  do  SI),  we  are  best  qualified  to  feed  others.  I  was  much  pleased  with  the  passage  I  lately  met  with  of  Erasmus,  thai 
great  scholar  and  celebrated  wit,  in  an  epistle  dedicatory  before  his  book  De  Ratione  Concionandi,  where,  as  one  weary  of 
the  world  and  the  hurry  of  it,  he  expresses  an  earnest  desire  to  spend  the  rest  of  his  days  in  secret  communion  with  Jesus 
Christ,  encouraged  by  his  gracious  invitation  to  those  who  labour  and  are  heavy-laden  to  come  unto  him  for  rest ;  (Malth.  11.  28.) 
and  this  alone  is  that  which  he  thinks  will  yield  him  true  satisfaction.  I  think  his  words  worth  transcribing,  and  such  as 
deserve  to  be  inserted  among  the  testimonies  of  great  men  to  serious  godliness.  Neque  quisquam  facili  credat  qudm  miseri 
animus  jamdudum  affectet  ab  his  laboribus  in  tranquillum  otium  secedere,  qiiodque  superest  vitce,  (svperest  autem  vix  brevis 
palmvs  sive  pugillus,)  solum  cum  eo  solo  colloqui,  qui  clamavit  olim,  (nee  hodie  mutal  vocem  suam,)  "  Venite  ad  me,  omnes 
"  qui  laboratis,  et  onerati  estis,  ego  reficiam  vos ;"  quandoquidem  in  tarn  turbulento,  ne  dicam  furente,  sceculo,  in  tot  molestiis 
qiias  vel  ipsa  tempnra  public^  invehunt,  vel  privatim  adfert  atas  ac  valetudo,  nihil  reperio  in  quo  mens  mea  libentius  con- 
quicsca!  qvam  in  hoc  arcana  colloquio — No  one  will  easily  believe  how  anxiously,  for  a  long  time  past,  I  have  wished  to  retire 
from  these  labours  into  a  scene  of  tranquillity,  and,  during  the  remainder  of  life,  (dwindled,  it  is  true,  to  the  shortest  span,) 
to  com  erse  only  with  him  who  once  cried,  (nor  does  he  now  retract,)  "  Come  unto  me,  all  ye  that  labour,  and  are  heaoy- 
"  taaen,  and  I  will  refresh  you;"  for  in  this  turbulent,  not  to  say  furious,  age,  the  many  public  sources  of  disquietude 
connected  with  the  infirmities  of  advancing  age  leave  no  solace  to  my  mind  to  be  compared  with  this  secret  communion.  In 
the  pleasing  contemplation  of  the  divine  beauty  and  benignity  we  hope  to  spend  a  blessed  eternity,  and  therefore  in  this 
work  it  is  good  to  spend  as  much  as  may  be  of  our  time. 

One  volume  more,  containing  the  Prophetical  books,  will  finish  the  Old  Testament,  if  the  Lord  continue  my  lite,  and 
eisure,  and  ability  of  mind  and  body  for  this  work.  It  is  begun,  and  I  find  it  will  be  larger  than  any  of  the  other  voimnes, 
and  longer  in  the  doing;  but  as  God,  by  his  grace,  shall  furnish  me  for  it,  and  assist  me  in  it,  (without  which  grace  1  am 
nofhing,  less  than  nothing,  worse  than  nothing,)  it  shall  be  carried  on  with  all  convenient  speed  ;  and  sat  citb,  si  sat  beni — 
if  with  sufficient  ability,  it  will  be  with  sufficient  speed.  I  desire  the  prayers  of  my  friends,  that  God  would  minister  seed 
to  the  sower,  and  bread  to  the  eaters,  (lsa.55.  10.)  that  he  would  multiply  the  seed  sown,  and  increase  the  fruits  of  out 
■  ighteousness ;  (2  Cor.  9. 10.)  that  so  he  who  tows  and  they  who  reap  may  rejoice  together;  (John,  4.  36.)  and  the  great  Lord 
of  the  harvest  shall  have  the  glory  of  all. 


fc/W-      tM. 


Chester, 
Mav  \:i,  1710 


AN 


EXPOSITION, 


WITH 


iJractical  ^fu3ctbation0» 


OF  THE  BOOK  OF 


O       B. 


THIS  book  of  Job  stands  by  itself,  is  not  connected  with  any  other,  and  is  therefore  to  be  considered  alone.  Many  copies  of  the 
Hebrew  Bible  place  it  after  the  book  of  Psalms,  and  some  after  the  Proverbs,  which  perhaps  has  given  occasion  to  sonic 
learned  men  to  imagine  it  to  be  written  by  Isaiah,  or  some  of  the  later  prophets.  But,  as  the  subject  ajipeais  to  have  been 
much  more  ancient,  so  we  have  no  reason  to  think  but  tbat  the  composition  of  the  book  was,  and  that  therefore  it  is  most  fitly 
placed  first  in  this  collection  of  divine  morals:  also,  being  doctrinal,  it  is  proper  to  precede,  and  introduce,  the  book  of  Psalms, 
which  is  devotional,  and  the  book  of  Proverbs,  which  is  practical;  for  how  shall  we  worship  or  obey  a  God  whom  we  know  not? 

As  to  this  book, 

I.  We  are  sure  that  it  is  given  by  inspiration  of  God,  though  toe  are  not  certain  who  was  the  penman  of  it.  The  Jews,  though 
no  friends  to  Job,  because  he  was  a  stranger  to  the  commonwealth  of  Israel,  yet,  as  faithful  conservators  of  the  oracles  of  God 
committed  to  them,  alwavs  retained  this  book  in  their  sacred  canon.  The  history  is  referred  to  by  one  apostle  ;  (James,  5. 11.) 
and  one  passage  (cA.  5.i3.)  is  quoted  by  another  apostle,  with  the  usual  form  of  quoting  scripture,  //  is  written,  1  Cor.  3.  19. 
It  is  the  opinion  of  many  of  the  ancients,  that  this  history  was  written  by  Moses  himself  in  Midian,  and  delivered  to  his  suffering 
brethren  in  Egypt,  for 'their  support  and  comfort  under  their  burthens,  and  the  encouragement  of  their  hope  that  God  would, 
in  due  time,  deliver  and  enrich  them,  as  he  did  this  patient  sufferer.  Some  conjecluie  that  it  was  written  originally  in  Arabic, 
and  afterward  translated  into  Hebrew,  for  the  use  of  the  Jewish  church,  by  Solomon,  (so  Monsieur  Jurieu,)  or  some  other 
inspired  writer.  It  seems  most  probable  to  me,  that  Elihu  was  the  penman  of  it,  at  least  of  the  discourses,  because  {ch.  32. 15, 16.) 
he  mingles  the  words  of  an  historian  with  those  of  a  disputant :  but  Moses  perhaps  wrote  the  two  first  chapters  and  the 
last,  to  give  light  to  the  discourses ;  for  in  them  God  is  frequently  called  Jehovah,  but  not  once  in  all  the  dtscourses,  except 
cA.  12.9.  That  name  was  but  little  known  to  the  patriarchs  before  Moses,  Exod.  6.  3.  If  Job  wrote  it  himself,  some  of  the 
Jewish  writers  themselves  own  him  a  prophet  among  the  Gentiles;  if  Elihu,  we  find  he  had  a  spirit  of  prophecy  which /i//ed  him 
with  matter,  and  constrained  him,  ch.  32. 18. 

II.  We  are  sure  that  it  is,  for  the  substance  of  it,  a  true  history,  and  not  a  romance,  though  the  dialogues  are  poetical.  No  doubt 
there  was  such  a  man  as  Job;  the  prophet  Ezekiel  names  him  with  Noah  and  Daniel,  Ezek.  14. 14.  The  narrative  we  have  here 
of  his  prosperity  and  piety,  his  strange  afflictions  and  exemplary  patience,  the  substance  of  his  conferences  with  his  friends, 
and  God's  discourse  with  him  out  of  the  whirlwind,  with  his  return,  at  length,  to  a  very  prosperous  condition,  no  dou lit, 
is  exactly  true,  though  the  inspired  penman  is  allowed  the  usual  liberty  of  putting  the  matter  of  which  Job  and  his  triends 
discoursed,  into  his  own  words. 

III.  We  are  sure  that  it  is  very  ancient,  though  we  cannot  fix  the  prense  time  either  when  .Jnh  lived,  or  when  theuoaH  ww 
i,ri7/,n.     S„  iii;.ny,  so  evident,  are  its  hoary  hairs,  the  marks  of  its  antiquity,  thut  «<•  linve  r-^.s.n    t..  H  ">k  it  of  equal  date   with 


PREFACE. 

Jke  book  of  Genesis  itself,  and  that  hciiy  Job  was  cotemporary  with  Isaac  and  Jacob;  though  not  co-heir  wilh  tliein  of  the 
promise  of  liie  earlliiy  Canaan,  \et  a  joint-expectanl  with  them  of  the  better  country,  that  is,  the  heavenly.  Probably,  he  was 
of  the  posterity  of  Nahor,  Abraham's  brother,  whose  first-born  was  Uz,  (Gen.  22. 21.)  and  in  whose  family  religion  was,  for 
some  aijes,  kept  up,  as  appears.  Gen.  31.  53.  where  God  is  called,  not  only  the  God  of  Abraham,  but  the  God  of  Nahor. 
He  lived  before  the  age  of  man  was  shortened  to  70  or  80,  as  it  was  in  Moses's  time;  before  sacrifices  were  confined  to  one 
altar;  before  the  general  apostacy  of  the  nations  from  the  knowledge  and  worship  of  the  true  God;  and  while  yet  there  was 
no  other  idolatry  known  than  the  worship  of  the  sun  and  moon,  and  that  punished  by  the  Judges,  oA.  31.  2G,  28.  He  lived 
while  God  was  known  by  the  name  of  God  Almighty,  more  than  by  the  name  of  Jehovah;  for  he  is  called  Shaddai—the 
Alniiyhty,  above  thirty  times  in  this  book:  he  lived  while  divine  knowledge  was  conveved,  not  by  writing,  but  by  tradition;  for 
to  that  appeals  are  here  made,  cA.  8.  8.— 21.  29.— 15. 18.— 5. 1.  And  we  have  therefore  reason  to  think  that  he  lived  before 
Moses,  because  here  is  no  mention  at  ail  of  the  deliverance  of  Israel  out  of  Egvpt,  or  the  giving  of  the  law.  There  is  indeed 
one  passage  which  might  be  made  to  allude  to  the  drowning  of  Pharaoh,  {eh.  26. 12.)  He  divideththe  sea  with  his  power,  and  by 
his  understanding  he  smiteth  through  liahab;  which  name  Egypt  is  very  frequently  called  by  in  scripture,  as  Ps.  87.  4. — 89.10. 
Isa.  51.  9.  But  that  may  as  well  refer  to  the  proud  waves  of  "the  sea.  We  conclude  therefore  that  we  are  here  got  back  to  the 
patriarchal  age,  and,  beside  its  authority,  we  receive  this  book  with  veneration  for  its  antiquity. 

rV.  We  are  sure  that  it  is  of  great  use  to  the  church,  and  to  cilery  good  Christian,  though  there  are  many  passages  in  it  dark  and 
hard  to  be  understood.  We  cannot  perhaps  be  confident  of  the  true  meaning  of  every  Arabic  word  and  phrase  we  meet  with  in  it. 
It  is  a  book  that  finds  a  great  deal  of  work  for  the  critics;  but  enough  is  plain  to  make  the  whole  profitable,  and  it  was  all 
written  for  our  learning.     This  noble  poem  presents  to  us,  in  very  clear  and  livelv  characters,  these  five  things  among  others  : — 

1.  A  monument  of  primitive  theology.  The  first  and  great  principles  of  the  light'of  nature,  on  which  natural  religion  is  founded, 
arc  here,  in  a  warm,  and  long,  and  learned,  dispute,  not  only  taken  for  granted  on  all  sides,  and  not  the  least  doubt  made  of  them, 
but  by  common  consent  plainly  laid  down  as  eternal  truths,  illustrated  and  urged  as  affecting  commanding  truths.  Were  ever  the 
being  of  God,  his  glorious  attributes  and  perfections,  his  unsfarchable  wisdom,  his  irresistible  power,  his" inconceivable  glory,  his 
inflexible  justice,  and  his  incontestable  sovereignty,  discoursed  of  with  more  clearness,  fulness,  reverence,  and  divine  eloquence, 
than  in  this  book?  The  creation  of  the  world,  and  the  government  of  it,  are  here  admirably  described,  not  a«  matters  of  nice 
speculation,  but  as  laying  most  powerful  obligations  upon  us  to  fear  and  serve,  to  submit  to,  and  trust  in,  our  Creator,  Owner, 
Lord,  and  Ruler.  Moral  good  and  evil,  virtue  and  vice,  were  never  drawn  more  to  the  life,  (the  beauty  of  the  one  and  the 
deformity  of  the  other,)  than  in  this  book;  nor  the  inviolable  rule  of  God's  judgment  more  plainly  laid  down.  That  happv  are  the 
righteous,  it  shall  be  well  with  them  ;  and  woe  to  the  wicked,  it  shall  be  ill  with  them.  These  are  not  questions  of  the  schools,  to 
keep  the  learned  world  in  action,  nor  engines  of  state,  to  keep  the  unlearned  world  in  awe  ;  no,  it  appears  by  this  book  that  thev 
are  sacred  truths  of  undoubted  certainty,  and  which  all  the  wise  and  sober  part  of  mankind  have  in  every  "age  subscribed  and 
submitted  to. 

8.  It  presents  us  with  a  specimen  of  Gentile  piety.  This  great  saint  descended,  not  from  Abraham,  but  Nahor;  or,  if  from  Abraham, 
not  from  Isaac,  but  from  one  of  the  sons  of  the  concubines  that  were  sent  into  the  east-country;  (Gen.  25.  G.)  or,  if  from  Isaac, 
yet  not  from  Jacob,  but  Esau;  so  that  he  was  out  of  the  pale  of  the  covenant  of  peculiarity,  no  Isrnelite,  no  proselyte,  and  vet 
none  hke  him  for  religion,  nor  such  a  favourite  of  heaven  upon  this  earth.  It  was  a  truth,  therefore,  before  St.  Peter  perceived" it, 
that,  in  every  nation,  he  that  fears  God,  and  works  righteousness,  is  accepted  of  him,  Acts,  10.  35.  There  were  children  of  God 
scattered  abroad,  (John,  11.  52.)  beside  the  incorporated  children  of  the  kingdom,  Matth.  0. 11,  12. 

3.  It  presents  us  with  an  exposition  of  the  book  of  Proridnice,  and  a  clear  and  satisfactory  solution  of  many  of  the  difficult  and 
obscure  passages  of  it.  The  prosperity  of  the  wicked,  and  the  afflictions  of  the  righteous",  have  always  been  reckoned  two  as  hard 
chapters  as  any  in  that  book  ;  but  they  are  here  expounded,  and  reconciled  with  the  divine  wisdom,  purity,  and  goodness,  by  the 
end  of  these  things. 

4.  It  presents  us  wilh  a  .9)eo/  example  of  patience,  and  close  a<lherence  to  God,  in  the  midst  of  the  sorest  calamities.  Sir  Richard 
Blackmore's  most  ingenious  pen,  in  his  excellent  preface  to  bis  paraphrase  on  this  book,  makes  Job  a  hero  proper  for  an  epic 
poem;  for,  (says  he,)  "  He  appears  brave  in  distress,  and  valiant  in  affliction,  maintains  his  virtue,  and  with  that  his  character, 
"  under  the  most  exasperating  provocations  that  the  malice  of  hell  could  invent,  and  thereby  gi\es  a  most  noble  example  oi 
"  |)assive  fortitu<le,  a  character  no  way  inferior  to  that  of  the  active  hero,"  &c. 

6.  It  presents  us  with  an  illustrious  type  of  Christ,  the  particulars  of  which  we  shall  endeavour  to  take  notice  of  as  we  go  along. 
In  general,  Job  was  a  great  sufferer,  was  emptied  and  humbled,  but  in  order  to  his  greater  glory.  So  Christ  abased  himself,  that 
we  might  be  exalted.  The  learned  Bisho])  Patrick  quotes  St.  Jerom  more  than  once  speaking"  of  Job  as  a  type  of  Christ,  who, 
for  the  joy  that  was  set  before  him,  endured  the  cross,  who  was  persecuted  for  a  time  by  men  and  devils,  and  "seemed  forsaken  of 
God  too,  but  was  raised  up  to  be  an  intercessor  even  for  his  friends  that  had  added  affliction  to  his  misery.  When  the  apostia 
speaks  of  the  patience  of  Job,  he  immediately  takes  notice  of  the  end  of  the  Lord,  that  is,  of  the  Lord  lesus',  (as  some  understand 
it,)  typified   by  Job,  Jaiies,  5. 11. 

In  this  book  we  have,  (1.;  Tne  history  of  Jobs  sufferings,  and  his  patience  under  them,  (c/i.  1,2.)  not  without  a  mixture  of  human 
n-ailty,  e/t.  3.  (2.)  A  dispute  between  him  and  his  friends  upon  them,  in  which,  [  1.]  The  opponents  were  Eliphaz,  Bildad,  and 
Zophar.  [  2.]  Tlic  respondent  was  Job.  [3.]  The  moderators  v<  -e.  First,  Elihu,  cA.32..37.  Secondly, GoA  himself,  rA.38.  .41. 
(3.)  The  issue  of  all  in  Job's  honour  and  prosperitv,  cA.  42.  !'pon  the  whole,  we  learn,  that  many  are  the  afflictions  of  th« 
nghteous,  but  that,  when  the  Lord  delivers  them  out  of  all,  the  trial  of  their  faith  will  be  found  to  praise,  and  honour,  and  glory. 


Before  Christ  1520. 


JOB,  I. 


Job's  Character  and  Possessions, 


CHAP.  1. 


fhe  hhtory  of  Job  bcfrinf  here,  nith  an  account,  I.  Of  his  great  piety  in  general, 
(r.  1.)  and  in  a  particutrtr  instance,  v.  5.  //.  Of  his  great  prosperity, 
r.  2..4.  ///.  t^f  the  malice  of  Satan  against  him,  and  the  permission  he 
obtained  to  try  his  constancy,  r.  6.  .12.  IV.  Of  the  surprising  troubles  that 
befell  him;  the  ruin  of  his  estate,  {v.  13.. 17.)  and  the  death  of  his  children, 
V.  18,  19.  V.  Of  his  exemplary  patience  and  piety  under  these  troubles, 
r.  20.  .22.  In  all  which,  he  is  set  forth  for  an  example  of  suffering  affliction, 
from  which  no  prosperity  can  secure  us,  but  through  which  integrity  and 
uprightness  will  preserve  us. 

1.  ^T^HERE  was  a  man  in  the  land  of  Uz,  whose 
J_  name  was  Job;  and  that  man  was  perfect 
and  upright,  and  one  that  feared  God,  and  eschewed 
evil.  2.  And  there  were  born  unto  him  seven  sons 
and  tliree  daughteis.  3.  His  substance  also  was 
seven  thousand  sheep,  and  three  thousand  camels, 
and  five  hundred  yoke  of  oxen,  and  five  hundred 
she-asses,  and  a  very  great  household ;  so  that  this 
man  was  the  greatest  of  all  the  men  of  the  east. 

Concerning  Job,  we  are  here  told, 

I.  That  he  was  a  man ;  therefore  subject  to  like  passions  as  we 
are.  He  was  Isfi,  a  worthy  man,  a  man  of  note  and  eminencv,  a 
magistrate,  a  man  in  aythority.  The  country  he  lived  in  was  the 
land  of  Uz,  in  llie  eastern  part  of  Arabia,  which  lay  toward 
Chaldea,  near  Euphrates,  probably  not  far  from  Ur  of  the  Chal- 
dees,  whence  Abraham  was  called.  When  God  called  one  good 
man  out  of  that  country,  yet  he  left  not  himself  without  ifitness, 
but  raised  up  another  in  it  to  be  a  preacher  of  righteousness. 
God  has  his  remnant  in  ail  places,  sealed  ones  out  of  every  nation, 
as  well  as  out  of  every  tribe  of  Israel,  Rev.  7.  9.  It  was  the  pri- 
vilege of  the  land  of  Uz  to  have  so  good  a  man  as  Job  in  it;  now 
it  was  Arabia  the  Happy  indeed :  and  it  was  the  praise  of  Job, 
that  he  was  eminently  good  in  so  bad  a  place;  the  worse  others 
were  round  about  him,  the  better  he  was. 

His  name  Job,  or  ,^ob,  (some  say,)  signifies  one  hated,  and 
counted  as  an  enemy  ;  others  make  it  to  signify  one  that  grieves, 
or  groans;  thus  the  sorrow  he  carried  in  his  name  might  be  a 
check  to  his  joy  in  his  prosperity.  Dr.  Cave  derives  it  from  Jaab, 
to  love,  or  desire,  intimating  how  welcome  his  birth  was  to  his  pa- 
rents, and  how  much  he  was  the  desire  of  their  eyes;  and  vet  there 
was  a  time  when  he  cursed  the  day  of  his  birth.  Who  can  tell 
what  the  day  may  jirove,  vhich  yet  begins  with  a  bright  morning? 

II.  That  he  was  a  very  good  man,  eminently  pious,  and  better 
than  his  neighbours.  He  ivas  perfect  and  upright.  This  is  in- 
fended  to  shew  ns,  not  only  what  reputation  he  had  among  men, 
(that  he  was  generally  taken  for  an  honest  man,)  but  what  was 
really  his  character;  for  it  is  the  judgment  of  God  concerning 
him,  and  we  are  sure  that  is  according  to  truth.  1.  Job  was  a 
religious  man,  one  tliat/farcrf  God,  that  is,  worshipped  him  accord- 
ing to  his  will,  and  governed  himself  bv  the  rules  of  the  divine  law 
in  every  thing.  2.  He  was  sincere  in  his  relision ;  he  w  as  perfect, 
not  sinless;  he  himself  owns,  (ch.Q.  20.)  If  I  say  I  am  perfect,  I 
thall  be  proved  perverse.  But,  having  a  respect  to  all  God's  com- 
mandments, aiming  at  perfection,  he  was  really  as  good  as  he 
seemed  to  be,  and  did  not  dissemble  in  his  profession  of  piet\';  his 
heart  was  sound,  and  his  eye  single.  Sincerity  is  gospel-perfection ; 
f  know  no  religion  without  it.  3.  He  was  upright  in  his  dealings 
both  with  God  and  man ;  was  faithful  to  his  promises,  steadv  in 
his  counsels,  true  to  everv  trust  reposed  in  him,  and  made  con- 
science of  all  he  said  and  did.  See  Isa.  33.  1.5.  Though  he  was 
not  of  Israel,  he  was  indeed  an  Israelite  without  guile.  4.  The 
(ear  of  God  reigning  in  his  heart  was  the  principle  that  governed 
his  whole  conversation.  That  made  him  perfect  and  upright, 
inward  and  entire  for  God,  universal  and  uniform  in  religion;  that 
kept  him  close  and  constant  to  his  dutv.  He  feared  God,  had  a 
reverence  for  his  majesty,  a  regard  to  his  authority,  and  a  dread  of 
tils  wrath.     5.   He  dreaded  the  thought  of  doing  what  was  wrong; 


with  the  utmost  abhorrence  and  detestation,  and,  with  a  con.stant 
care  and  watchfulness,  he  eschewed  evil,  avoided  all  appearances 
of  sin  and  approaches  to  it,  and  this,  because  of  the  fear  of  God, 
Neh.  5.  15.  The  fear  of  the  Lord  is  to  hate  evil;  ( Prov.8.  13.) 
and  then,  by  the  fear  of  the  Lord  men  depart  from  evil,  Prov.lG.  (5. 
III.  That  he  was  a  man  who  prospered  greatly  in  this  world, 
and  made  a  considerable  figure  in  his  country.  He  was  prosperous, 
and  yet  pious.  Though  it  is  hard  and  rare,  it  is  not  impossible, 
for  a  rich  man  to  enter  into  the  kingdom  of  heaven:  with  God, 
even  this  is  possible,  and  by  his  grace  the  temptations  of  worldly 
wealth  are  not  insuperable.  He  was  pious,  and  his  piety  was  a 
friend  to  his  prosperity;  for  godliness  has  the  promise  of  the  life 
that  now  is.  He  was  prosperous,  and  his  properity  put  a  lustre 
upon  his  piety,  and  gave  him,  who  was  so  good,  so  much  greater 
opportunity  of  doing  good.  The  acts  of  his  piety  were  grateful 
returns  to  God  for  the  instances  of  his  prosperity;  and,  in  the 
abundance  of  the  good  things  God  gave  him,  he  served  God  the 
more  cheerfully. 

1.  He  had  a  numerous  family;  he  was  eminent  for  religion, 
and  yet  not  a  hermit;  not  a  recluse,  but  the  father  and  master  of 
a  family.  It  is  an  instance  of  his  pros])eritv,  that  his  house  wai 
filled  with  children,  which  are  a  heritage  of  the  Lord,  and  his 
reward,  Ps.  127.  3.  He  had  seven  sons  and  three  daughters,  v.  2. 
Some  of  each  sex,  and  more  of  the  more  noble  sex,  in  which  the 
family  is  built  up.  Children  must  be  looked  upon  as  blessings, 
for  -i  1  they  are,  especially  to  good  people,  that  w  ill  give  them  good 
mslructions,  and  set  them  good  examples,  and  put  up  good  prayers 
for  them.  Job  had  many  children,  and  yet  he  was  neither  op- 
pressed nor  uncharitable,  but  very  liberal  to  the  poor,  ch.  31. 17, 
<S'c.  Those  that  have  great  families  to  provide  for  ought  to  con- 
sider, that  what  is  prudently  given  in  alms  is  set  out  to  the  best 
interest,  and  put  into  the  best  fund  for  their  children's  benefit. 

2.  He  had  a  good  estate  for  the  support  of  his  family ;  his  sub- 
stance was  considerable,  v.  3.  Riches  are  called  substance,  in 
conformity  to  the  common  form  of  speaking;  otherwise,  to  the 
soul  and  another  world,  they  are  but  shadows,  things  that  are 
not,  Prov.  23.  5.  It  is  only  in  heavenly  wisdom  that  we  inherit 
substance,  Prov.  8.  21.  In  those  days,  when  the  earth  was  not 
fully  peo])led,  it  was,  as  now,  in  some  of  the  |)lantations,  men 
might  have  land  enough  upon  easy  terms,  if  they  had  but  where- 
withal to  stock  it;  and  therefore  Job's  substance  is  described,  not 
by  the  acres  of  land  he  was  lord  of,  but, 

(1.)  By  his  cattle;  sheep  and  camels,  oxen  and  asses.  The  num- 
bers of  each  are  here  set  down,  probably  not  the  exact  number, 
but  thereabout,  a  very  few  under  or  over.  The  sheep  are  put  first, 
because  of  most  use  in  the  fauiilv,  as  .Solomon  observes,  (Prov.  27. 
23,  26,  27.)  Lambs  for  thy  clothing,  and  milk  for  the  food  of 
thy  household.  Job,  it  is  likely,  had  silver  and  gold,  as  well  as 
Abraham;  (Gen.  13.  2.)  but  then  men  valued  their  own  and  their 
neighbours'  estates  by  that  which  was  for  service  and  present  use, 
more  than  by  that  which  was  for  shew  and  state,  and  fit  only  to 
be  hoarded.  As  soon  as  God  had  made  man,  and  provided  for  his 
maintenance  by  the  herbs  and  fruits,  he  n)ade  him  rich  and  great 
by  giving  him  dominion  over  the  creatures.  Gen.  1 .  28.  That,  there . 
fore,  being  still  continued  to  man,  notwithstanding  his  defection, 
(Gen.  9.  2.)  is  still  to  be  reckoned  one  of  the  most  considerable 
instances  of  men's  wealth,  honour,  and  power,    Ps.  8.  6. 

(2.)  By  his  servants  ;  he  had  a  very  good  household  or  hus- 
bandry, many  that  were  em|iloyed  for  him  and  maintained  by 
him  ;  and  thus  he  both  had  honour  and  did  good ;  yet  thus  he  was 
involved  in  a  great  deal  of  care,  and  put  to  a  great  deal  of  charge. 
See  the  vanity  of  this  world ;  as  goods  are  increased,  they  must  be 
increased  that  tend  them  and  occupy  them,  and  thei/  will  be  in, 
creased  that  eat  them  ;  and  what  good  has  the  oivner  thereof,  save 
the  beholding  of  them  with  his  eyes?  Eccles.  5.  11. 

In  a  word,  Job  was  the  greatest  of  all  the  men  of  the  east ;  and 
thev  were  the  richest  in  the  world:  those  were  rich  indeed  who 
were  replenished  more  than  the  east,  Isa.  2.  6.  Margin.  Job's 
wealth,  with  his  wisdom,  entitled  him  to  the  honour  and  power 
he  had  in  his  counlrv,  which  he  describes,  ch.  29.  and  made  hint 
sit  chief.     Job  was  upright  and   honest,  and  yet  grew  rich,  nay 


Before  Christ  1520. 

(here/ore  grew  rich ;  for  honesty  is  the  best  policy,  and  piety  and 
charity  are  ordinarily  the  surest  ways  of  thriving.  He  had  a  great 
household  and  much  business,  and  yet  kept  up  the  fear  and  wor- 
ship of  God  ;  and  he  and  his  house  served  the  Lord.  The  account 
of  Job's  piety  and  prosperity  comes  before  the  history  of  his  great 
afflictions,  to  shew  that  neither  will  secure  us  from  the  common, 
no,  nor  from  the  uncommon,  calamities  of  human  life.  Piety  will 
not  secure  us,  as  Job's  mistaken  friends  thought,  for  all  things 
come  alike  to  all;  prosperity  will  not,  as  a  careless  world  thinks; 
(Isa.  47.  8.)  I  sit  as  a  queen,  and  therefore  shall  see  no  sorrow. 

4.  And  his  sons  went  and  feasted  i?i  their  houses, 
every  one  his  day;  and  sent  and  called  for  their 
three  sisters  to  eat  and  to  drink  with  them.  5.  And 
it  was  so,  when  the  days  oi  their  feasting  were  gone 
about,  that  Job  sent  and  sanctified  them,  and  rose 
up  early  in  the  morning,  and  offered  burnt  offerings 
according  to  the  number  of  them  all :  for  Job  said. 
It  may  be  that  my  sons  have  sinned,  and  cursed 
God  in  their  hearts.     Thus  did  Job  contiimally. 

We  have  here  a  further  account  of  Job's  prosperity  and  his  piety. 

I.  His  great  comfort  in  his  children  is  taken  notice  of  as  an 
instance  of  his  prosperity ;  for  our  temporal  comforts  are  borrowed, 
depend  upon  others,  and  are  as  those  about  us  are.  Job  himself 
mentions  it  as  one  of  the  greatest  joys  of  his  prosperous  estate,  that 
his  children  were  about  him,  cA.29.  5.  They  kept  a  circular 
feast  at  some  certain  times;  («.  4.)  they  went  and  feasted  in  their 
houses.  It  was  a  comfort  to  this  good  man,  1.  To  see  his  children 
grown  up  and  settled  in  the  world  ;  all  his  son's  were  in  houses  of 
Iheir  own,  probably  married  ;  and  to  each  of  them  he  had  given 
a  competent  portion  to  set  up  with.  They  that  had  been  olive- 
plants  round  his  table,  were  removed  to  fables  of  their  own.  2.  To 
»ee  them  thrive  in  their  affairs,  and  able  to  feast  one  another,  as 
well  as  to  feed  themselves.  Good  parents  desire,  promote,  and 
rejoice  in,  tlicir  children's  wealth  and   prosperitv,  as  their  own. 

3.  To  see  Ihcrn  in  health,  no  sickness  in  tlieir  houses;  for  that 
would  have  s()')iled   their  feasting,  and  turned  it  into  mourning. 

4.  Especially  to  see  them  live  in  love  and  unity,  and  mutual  good 
affection;  no  jars  or  quarrels  among  them,  no  strangeness,  no 
shyness  one  of  another,  no  strait-haiiilediiess;  but,  thouah  every 
one  knew  his  own,  they  lived  with  as  much  freedom  as  if  they  had 
had  all  in  common.  It  is  comfortable  to  the  hearts  of  parents,  and 
comely  in  the  eyes  of  nil,  to  see  brethren  thus  knit  together;  Be- 
hold, how  good  and  how  pleasant  it  is!  Ps.  1 3.3. 1 .  5^  It  added  to 
the  comfort,  to  see  the  brothers  so  kind  to  their  sisters,  that  they 
tent  for  them  to  feast  w  ith  them ;  who  were  so  modest,  that  they 
would  not  have  gone,  if  they  had  not  been  sent  for.  Those  brothers 
that  slight  their  sisters,  care  not  for  their  company,  and  have  no 
concern  for  their  comfort,  are  ill-bred  and  ill-natured,  and  very 
unlike  Job's  sons.  It  seems  their  feast  w  as  so  sober  and  decent,  that 
their  sisters  were  good  company  for  them  at  it.  6.  They  feasted 
in  their  own  houses,  not  in  public  houses,  where  they  would  be 
more  exposed  to  temptations,  and  which  were  not  so  creditable. 

We  do  not  find  that  Job  himself  feasted  with  them;  doubtless 
they  inxited  him,  and  he  would  have  been  the  most  welcome  guest 
at  any  of  their  tables;  nor  was  it  from  any  sourness  or  nioroseness 
of  temper,  or  for  want  of  natural  affection,  that  he  kept  awav,  but 
he  was  old  and  dead  to  those  things,  like  Barzillai,  (2  Sam.  19. 35.) 
and  considered  that  the  younq;  pe..ple  would  be  more  free  anc" 
pleasant,  if  there  were  none  but  themselves.  Yet  be  would  no. 
restrain  his  children  from  that  <liversi„n  which  he  denied  himself. 
Young  people  may  be  allowed  a  vonlhful  liberty,  provided  thev 
f|pe  youthful  lusts.  "  •' 

II.  His  great  care  about  his  children  is  taken  notice  of  as  an 
instance  of  his  piety :  for  that  we  are  really,  which  we  are  relatively. 
Those  that  are  good  will  be  good  to  tlioir  (-hildren,  and  especially 
Ho  what  they  can  for  the  good  of  their  souls.  Obsrrvc,  (v.  5.") 
Job's  pious  concern  for  the  spiritual  welfare  of  his  children. 


^^    t  I-  Job's  Solicitude  for  his  Children. 

1.  He  was  jealous  over  them  with  a  godly  jealousy ;  and  so  we 
ought  to  be  over  ourselves  and  those  that  are  dearest  to  us,  as  far 
as  is  necessary  to  our  care  and  endeavour  for  their  good.  Job 
had  given  his  children  a  good  education,  had  comfort  in  them, 
and  good  hope  concerning  them ;  and  yet  he  said,  "  It  may  be  mif 
sons  have  sinned  in  the  days  of  their  feasting,  more  than  at  other 
times;  have  been  too  merry,  have  taken  too  great  a  liberty  in 
eating  and  drinking,  and  have  cursed  God  in  their  hearts,'  that  is, 

I  "  have  entertained  atheistical,  profane,  thoughts  in  their  minds, 
unworthy  notions  of  God  and  his  providence,  and  the  exercises  of 
religion."  When  they  were  /(///,  they  were  ready  to  denj/  God, 
and  to  say.  Who  is  the  Lord?  ready  (Prov.  30.  9.)  to  forget 
God,  and  to  say,  The  power  of  our  hand  has  gotten  us  this  wealth, 
Deut.  8. 12,  S)-c.  Nothing  alienates  the  mind  more  from  God 
than  the  indulgence  of  the  flesh. 

2.  As  soon  as  the  days  of  their  feasting  were  over,  he  called 
them  to  the  solemn  exercises  of  religion :  not  while  their  feasting 
lasted ;  (Let  them  take  their  time  for  that ;  there  is  a  time  for  all 
things;)  but,  when  it  was  over,  their  good  father  reminded  them 
that  they  must  know  when  to  take  u]),  and  not  think  to  fare 
sumptuously  every  day;  though  they  had  their  days  of  feasting 
the  week  round,  they  must  not  think  to  have  them  the  year  round  ; 
they  had  something  else  to  do.  Note,  Those  that  are  merry  must 
find  a  time  to  be  serious. 

3.  Jle  sent  to  them  to  prepare  for  solemn  ordinances,  sent  and 
sanctified  them;  ordered  them  to  examine  their  own  consciences, 
and  repent  of  what  they  had  done  amiss  in  their  feasting;  to  lay 
aside  their  vanity,  and  compose  themselves  for  religious  exercises. 
Thus  he  kept  his  authority  over  them  for  their  good,  and  tliey 
submitted  to  it,  though  they  were  got  into  houses  of  their  own. 
Still  he  was  the  priest  of  the  family,  and  at  his  altar  thev  all 
attended,  valuing  their  share  in  his  prayers  more  than  their  share 
in  his  estate.  Parents  cannot  give  grace  to  thein  children  (it  is 
God  that  sanctifies,)  but  they  ought,  bv  seasonable  admoi'iit 
and  counsels,  to  furllier  their  sanctification.  In  thei 
tliey  were  sanctified  to  God  ;  let  it  be  our  desire  and  e 
that  they  may  be  sanctified /or  him. 

4.  He  offered  sacrifice  for  them,  both  to  atone  for  the  sins  hel 
feared  they  had  been  guilty  of  in  the  davs  of  their  feasting,  and  to 
implore  for  them  mercy  to  pardon,  and  grace  to  prevent,  the  de- 
bauching of  their  minds,  and  corrupting  of  their  manners,  by  tha 
liberty  tliey  had  taken,  and  to  preserve  their  piety  and  purity. 

For  lie,  with  moninful  eyes,  liad  often  spy'd, 
Scatter'd  on  Pleasure's  smooth  but  treacli'rous  tide, 
The  spoils  of  virtue  overpower'd  by  sense, 
And  floating  wrecks  of  ruin'd  innocence. 

Sir    R.    Bl\CKM0RE. 

Job,  like  Abraham,  had  an  altar  for  his  family,  on  which,  i, 
is  likely,  he  offered  sacrifice  daily;  but,  on  this  extraordinary 
occasion,  he  offered  more  sacrifices  than  usual,  and  with  more 
solemnity,  according  to  the  number  of  them  all,  one  for  each  child. 
Parents  should  be  particular  in  their  addresses  to  God  for  the 
several  branches  of  their  family;  "  For  this  child  I  prayed,  ac- 
cording to  its  particular  temper,  genius,  and  condition;"  to  which 
the  prayers,  as  well  as  the  endeavours,  must  be  accommodated. 

When  these  sacrifices  were  to  be  offered,  (1.)  He  rose  early, 
as  one  in  care  that  his  children  might  not  lie  long  under  guilt,  and 
as  one  whose  heart  was  upon  his  work,  and  his  desire  towards  it. 
(2.)  He  required  his  children  to  attend  the  sacrifice,  that  they 
might  join  with  him  in  the  prayers  he  offered  with  the  sacrifice, 
that  the  sight  of  the  killing  of  the  sacrifice  might  humble  them 
much  for  their  sins,  for  which  they  deserved  to  die,  and  the  sight 
of  the  offering  of  it  up  might  lead  them  to  a  Mediator.  Tliii 
serious  work  would  help  to  make  them  serious  again,  after  tlw 
days  of  their  gaiety. 

Lastli/,  Thus  he  did  continually ;  not  only  whenever  an  occasion 
of  this  kind  recurred,  for  he  that  is  washed,  needs  to  wash  his  feet; 
('John,  13. 10.)  the  acts  of  repentance  and  faith  must  be  often  re- 
newed, because  we  often  repeat  our  transgressions;  but,  all  days, 
every  dav,  he  offered  up  his  sacrifices,  was  constant  to  his  devo- 
tions, and  did  not  omit  them  any  day.     The  occasional  exercises 


ions 

r    baptism 

ndtavour 


Before  Chrisl  1520.  J  (J  13,  I. 

of  religion  will  not  excuse  us  from  tliose  that  arc  stated.     He  lliat 
serves  God  uprightly  will  serve  him  conlinually. 


Satan  before  Cod. 


6.  Now  there  was  a  day  wiicu  the  sons  of  God 
came  to  present  themselves  before  tiie  Loiio,  and 
Satan  came  also  among-  tiiem.  7.  And  the  Louu 
said  unto  Satan,  Whence  comest  thou  ?  Then  Satan 
answered  the  Lori>,  and  said,  From  going  to  and 
fro  in  the  earth,  and  fivni  walking  up  and  down 
in  it.  8.  And  the  Lord  said  unto  Satan,  Flast 
thou  considered  my  servant  Job,  that  there  is  none 
like  him  in  the  earth,  a  perfect  and  an  upright 
man,  one  that  feareth  God,  and  eschewelh  evil  ? 
9.  Then  Satan  answered  the  Lord,  and  said,  Dolh 
Job  fear  God  for  nought?  10.  Hast  not  thou 
made  an  hedge  about  him,  and  al)out  his  house, 
and  about  all  that  he  hath  on  every  side  ?  Thou 
hast  blessed  the  work  of  his  hands,  and  his  sub- 
stance is  increased  in  the  land.  IL  But  put  forth 
thine  hand  now,  and  touch  all  that  he  hath,  and  he 
will  curse  thee  to  thy  face.  12.  And  the  I^ord 
said  unto  Satan,  Behold,  all  that  he  hath  is  in 
thy  power ;  only  upon  himself  put  not  forth  thine 
hand.  So  Satan  went  forth  from  the  presence  of 
the  Lord. 

Job  was  not  only  so  rich  and  great,  but  withal  so  wise  and  good, 
and  had  such  an  interest  both  in  heaven  and  earth,  that  one  would 
think  the  mountain  of  his  prosperity  stood  so  strong,  that  it  could 
not  be  moved ;  but  here  we  have  a  thick  cloud  gathering  over  his 
head,  pregnant  with  a  horrible  tempest.  We  must  never  think 
ourselves  secure  from  storms,  while  we  are  in  this  lower  region. 

Before  we  are  told  how  his  troubles  surprised  and  seized  him 
here  in  this  visible  world,  we  are  here  told  how  lliey  were  con- 
certed in  the  world  of  spirits :  that  the  Devil  having  a  great 
enmity  to  Job  for  his  eminent  piety,  begged  and  obtained  leave  to 
torment  him.  It  does  not  at  all  derogate  from  the  credibility  of 
Job's  story  in  general,  to  allow  that  this  discourse  between  God 
and  Satan,  in  these  verses,  is  parabolical,  like  that  of  Micaiah, 
(1  Kings,  22.19,  (S^c.)  and  an  allegory  designed  to  represent  the 
malice  of  llie  Devil  against  good  men,  and  the  divine  check  and 
restraint  that  malice  is  under.  Only  thus  nnich  fnrlher  is  in- 
timated, that  the  affairs  of  this  earth  are  very  much  the  subject  of 
the  counsels  of  the  unseen  world.  That  world  is  dark  to  us,  but 
we  lie  very  open  to  it. 

Now  here  we  have, 

I.  Satan  among  the  sons  of  God,  ( v.  6.)  an  adversary  (so  Satan 
signifies)  to  God,  to  men,  to  all  good.  He  thrust  himself  into  an 
assembly  of  the  sons  of  God,  lliat  came  to  present  tfieniselves  be/ore 
the  Lord.  This  means,  (illicr,  1.  A  meeting  of  the  saints  on 
earth.  Professors  of  religion,  in  the  patriarchal  age,  were  called 
sons  of  God ;  ( Gen.  6.  2.)  they  had  then  religious  assemblies,  and 
stated  times  for  them.  The  King  came  in  to  see  his  guests;  the 
eye  of  God  was  on  all  present:  but  there  was  a  serpent  in  paradise, 
a  Satan  among  'he  sons  of  God :  when  they  come  together,  he  is 
among  them  to  distract  and  disturl)  them,  stands  at  their  right 
hand  to  resist  them;  the  Lord  rebuke  thee.  Sat  art!  Or,  2.  A 
meeting  of  the  angels  in  heaven ;  ihey  are  the  sons  of  God, 
ch.  38.  7.  Thev  came  to  give  an  account  of  their  negociations  on 
earth,  and  to  receive  new  instructions.  Satan  was  one  of  them 
originally;  but  how  art  thou  fallen,  O  Lucifer!  He  shall  no 
more  stand  in  that  congregation;  yet  he  is  here  represented  as 
coming  anion"-  them,  either  summoned  to  appear  as  a  criminal,  or 
connK'ed  at,  for  the  present,  though  an  intruder. 

II.  His  examination,  how  he  came  thither;  (r.  7.)  The  Lord 
laid  unto  Satan,  Whence  comest  thou?    He  knew  very  well  whence 

VOL.  u.  53 


he  came,  and  witlnvhat  design  he  came  thither;  that,  as  the  good 
angels  came  to  do  good,  he  came  for  a  permission  to  do  hurt;  but 
he  w  ould,  by  calling  hiiu  to  an  account,  shew  him  that  he  was 
under  check  and  controul.  Whence  comest  thou?  lie  asks  this, 
1.  As  wondering  what  brought  him  thither.  Is  Saul  among  the 
prophets  !  Satan  among  the  sons  of  God  I  Yes.  for  he  transforms 
himself  into  an  angel  of  light,  (2  Cor.  11.  13,  14.)  and  would 
seem  one  of  them.  Note,  It  is  possible  that  a  man  may  be  a  child 
of  the  Devil,  and  yet  be  found  in  the  assemblies  of 'the  sons  ol 
God  in  (his  world,  and  there  may  pass  undiscovered  by  men,  and 
yet  be  challenged  by  the  all-seeing  God  ;  Friend,  how  lamest  thou 
in  hither?  Or,  2.  As  inquiring  what  he  had  been  doing  before 
he  came  thither  :  the  same  question  was  perhaps  put  to  the  rest  of 
them  that  presented  themselves  before  the  Lord,  "  Whence  came 
you  ?"  We  are  accountable  to  God  for  all  our  haunts,  and  all  the 
ways  we  traverse. 

In.  The  account  he  gives  of  himself,  and  the  tour  he  had  made. 
I  come  (says  he)  from  going  to  and  fro  on  the  earth.  1.  He  could 
not  pretend  he  had  been  doing  any  good,  could  give  no  such  ac- 
count of  himself  as  the  sons  of  GW could,  who  presented  themselies 
bejure  the  Lord,  who  came  from  executing  his  orders,  serving  the 
interest  of  his  kingdom,  and  ministering  to  the  heirs  of  salvation. 
2.  He  would  not  own  he  had  been  doing  any  hurt;  that  he  had 
been  drawing  men  from  their  allegiance  to  God,  deceiving  and  de- 
stroying souls;  no,  I  have  done  no  wickedness,  Prov.  30.  20.  .'J'hu 
servant  went  no  ichilher.  In  saying  that  he  had  walked  to  and  fro 
through  the  earth,  he  intimates  that  he  had  kept  himself  within  the 
bounds  allotted  him,  and  had  not  transgressed  his  tether;  for  the 
dragon  is  cast  out  into  the  earth,  ( Rev.  12.  9.)  and  not  yet  con- 
fined to  his  place  of  torment.  While  we  are  on  this  earth,"  we  are 
within  his  reach;  and  with  so  much  subtlety,  swiftness,  and  in- 
dustry, does  he  penetrate  into  all  the  corners  of  it,  that  we  cannot 
be  in  any  place  secure  from  his  temptations.  3.  He  yet  seems  to 
give  some  representation  of  his  own  character.  (1.)  Perhaps  it  is 
spoken  proudly,  and  with  an  air  of  haughtiness,  as  if  he  were  in- 
deed the  prince  of  this  world,  as  if  the  kingdoms  of  the  world  and 
the  glory  of  them  icere  his,  (Luke,  4.  6.)  and  he  had  now  been 
walking  in  circuit  through  his  own  territories.  (2.)  Perhaps  it  is 
spoken  fretfully,  and  with  discontent;  he  had  been  walking  to 
and  fro,  and  could  find  no  rest,  but  was  as  much  a  fugitive  and  a 
vagabond  as  Cain  in  the  land  of  Nod.  (3.)  Perhaps  it  is  spoken 
carefully;  "  I  have  been  hard  at  work,  going  to  and  fro,'"  or  (as 
some  read  it)  "searching  about  in  the  earth;"  really  in  quest  of 
an  opportunity  to  do  mischief.  He  walks  about  seeking  whom  he 
may  devour.     It  concerns  us  therefore  to  be  sober  and  vigilant. 

IV.  The  question  God  puts  to  him  concerning  Job,  (r.  8.)  Ilasl 
thou  considered  my  servant  Job?  As  when  we  meet  with  one  that 
has  been  in  a  distant  place,  where  we  have  a  friend  we  dearly 
love,  we  are  ready  to  ask,  "You  have  been  in  such  a  place: 
pray  did  you  see  my  friend  there  ?"     Observe, 

1.  How  honourably  God  s])eaks  of  Job;  he  is  mt/  servant 
Good  men  are  God's  servants,  and  he  is  pleased  to  reckon  himselt 
honoured  in  their  services,  and  that  they  are  to  him  for  a  name  and 
a  praise,  (Jer.  13. 11.)  and  a  croini  of  glory,  Isa.  62.  3.  "  Yonder 
is  my  servant  Job;  there  is  none  like  him,  none  I  value  like  him ;  of 
all  the  princes  and  jiotentates  of  tlie  earth,  one  such  saint  as  he  is 
worth  them  all:  twne  like  him  for  uprightness  and  serious  piety; 
many  do  well,  but  he  excelleth  them  all ;  there  is  not  to  be  found 
suck  great  faith,  no  not  in  Israel."  Thus  Christ,  long  after  held 
up  the  centurion  and  the  woman  of  Canaan,  who  were  both  ot  them, 
like  Job,  strangers  to  that  commonwealth.  The  saints  glory  in  God ; 
fVho  is  like  thee  among  the  gods?  And  he  is  pleased  to  glorvin 
thcni ;  ]f'ho  is  like  Israel  among  the  people  ?  So  here,  none  like  Job, 
none  in  earth,  that  state  of  imperfection  ;  those  in  heaven  do  indeed 
far  outshine  him ;  those  who  are  least  in  that  kingdom  are  greater 
than  he ;  but  on  earth  there  is  none  his  like.  There  is  none  like 
him  in  that  lauii :  so  some  good  men  are  the  glory  of  their  country. 

2.  How  closely  he  gives  to  Satan  this  good  character  of  Job, 
Hast  thou  set  thy  heart  to  my  servaiit  Job?  Designing  hereby, 
(1.)  To  aggravate  the  r.postacy  and  misery  of  that  wicked  spirit; 
"  How  unlike  him  ait  thou  !"     Note,  The  holiness  and  happincs* 


Before  Christ  1620. 


JOB,  I. 


Job's  Sorrow  and  SuDmission. 


when  the  way  of  the  wicked  prospers,  and  hey  carry  off  their 
booty,  when  (ustaiKl  f;(iod  men  are  siuldenly  ,ut  off,  God's  righte- 
ousness is  liite  the  great  deep,  tlie  bottom  of  which  we  cannot 
find,    Ps.  36.  G.  ^ 

(4.)  liis  dearest  and  most  vahiahle  possessions  were  his  ten 
•liildren  ;  and,  to  conclude  the  trac;edy,  news  is  bronght  him,  at  the 
«ame  lime,  that  they  were  killed,  and  buried  in  the  ruins  of  the 
house  in  which  they  were  feasting,  and  all  the  servants  ihat  waited 
on  Ihem,  except  one  that  came  express  with  the  tidings  of  it, 
r.  18,  1{>.  This  was  the  greatest  of  Job's  losses,  and  which  conk! 
not  but  go  nearest  him  ;  and  therefore  the  Devil  reserved  it  for  the 
last,  that,  if  the  other  i)rovocations  failed,  this  might  make  him 
curse  God.  Our  children  are  pieces  of  ourselves ;  it  is  vei-y  hard 
to  part  « ith  Ihem,  and  touches  a  good  man  in  as  tender  a  part  as 
any  other.  But  to  part  with  them  all  at  once,  and  for  them  to  be 
all  cut  off  in  a  moment,  who  had  been  so  many  years  his  cares  and 
hopes,  went  to  the  quick  indeed.  [1.]  They  all  died  together,  and 
not  one  of  them  was  left  alive.  David,  though  a  wise  and  good 
man,  was  very  much  discomposed  by  the  death  of  one  son  ;  how 
hard  then  did  it  bear  upon  poor  Job,  who  lost  them  all,  and,  in 
one  moment,  was  written  childless  !  [2.]  They  died  suddenly :  had 
I  hey  been  taken  away  by  some  lingering  disease,  he  had  had  no- 
lice  to  expect  their  death,  and  ])repare  for  the  breach  ;  but  this 
came  iijion  him  without  giving  him  any  warning.  [3.]  They  died 
«hen  liiev  «cre  feasting  and  making  merry:  had  ihey  died  sud- 
denlv,  wlun  thev  were  prayinsr,  he  might  the  better  have  borne 
it  ;  he  vould  have  hoped  that  death  had  found  them  in  a  good 
frauio,  if  their  blood  had  been  mingled  with  their  sacrifices ;  but 
to  hai  e  it  mingled  with  their  feast,  where  he  himself  used  to  be 
jealous  of  them,  that  they  had  sinned,  and  cw-sed  God  in  their 
hearts—  \<)  have  that  day  come  upon  them  at  unawares,  like  a  tiiief 
in  the  night,  when  perhaps  their  heads  were  overcharged  with 
surfeiting  and  drunkenness;  this  could  not  but  add  much  to  his 
grief,  considering  what  a  tender  concern  he  always  had  for  his 
children's  souls,  and  that  they  were  now  out  of  the  reach  of  the 
»acrifices  he  used  to  offer,  according  to  the  number  of  them  all. 
See  how  all  things  came  alike  to  all.  Job's  children  were  con- 
stantly prayed  for  bj  their  father,  and  lived  in  love  one  with 
another,  and  yet  came  to  this  untimely  end.  [4.]  They  died 
by  a  wind  of  the  Devil's  raising,  who  is  the  prince  of  the  power 
of  the  air ;  (Eph.  2.  2.)  but  it  vas  looked  upon  to  be  an  immediate 
hand  of  God,  and  a  token  of  his  wrath.  So  Bihiad  construed  it; 
( rh.  8.  4.)  Thi/  children  have  sinned  against  him,  and  he  has  cast 
Ihem  awat/  in  I  heir  transgression.  [  5.]  Thev  were  taken  away 
when  he  had  most  neerl  of  them  to  comfcrl  him  under  all  his  other 

sses.     Such  miserable  comforters  are  all  creatures;  in  God  only 

■  have  a  present  help  at  all  times. 

20.  Then  Job  arose,  and  rent  his  mantle,  and 
.shaved  his  head,  and  fell  dnwn  npon  the  oronnd, 
and  worshipped,  21.  And  said,  ]Naked  came  I  ont 
of  my  mother's  womb,  and  naked  shall  I  retnrn 
thither  :  the  Lord  p;ave,  and  the  Lord  hath  taken 
away  ;  blessed  be  the  name  of  the  Lord.  22.  In 
all  this  Job  sinned  not,  nor  charged  God  foolishly. 

The  Devil  had  done  all  he  desired  leave  to  do  against  lob,  to 
provoke  him  to  curse  God  ;  he  had  touched  all  he  had,  touched  it 
v\ilh  a  witness;  he  whom  the  rising  sun  saw  the  richest  of  all  the 
men  in  the  east,  before  night  was  poor  to  a  proverb,  if  his 
riches  had  been,  as  Satan  insinuated,  the  only  jirinciple  of  his 
religion,  now  that  he  had  lost  his  riches,  he  had  certainly  lost  his 
religion  ;  bui  Ih.e  account  we  have,  in  these  verses,  of  his  pious 
deportment  uiider  his  affliction,  sufficiently  proved  the  Devil  a 
liar,  and  Job  an  b.onest  man. 

I.  Ke  conducted  himself  like  a  man,  under  his  afflictions;  not 
stupid  and  sen«rle>s,  like  a  stock  or  stone,  not  unnatural  and  un- 
nffected  at  the  de;;tli  of  his  children  and  servants;  no,  (v.  20.)  he 
arose,  and  rent  his  mantle,  and  shaved  his  head,  which  were  the 
usual  expressions  of  great  sorrow,  to  shew  that  he  >yas  sensible  of 


the  hand  of  the  Lord  that  was  gone  out  against  him;  yet  he  did 
not  break  out  into  any  indecencies,  nor  discover  any  extravagant 
passion;  he  did  not  faint  away,  but  arose,  as  a  ch;i!ii|i!on  to  the 
combat;  he  did  not,  in  a  heat,  throw  off  his  clothes,  but  very 
gravely,  in  conformity  to  the  custom  of  the  country,  rent  his 
mantle,  his  cloke,  or  outer  garment;  he  did  not  passionately 
tear  his  hair,  but  deliberately  shaved  his  head;  by  all  which  it 
appeared  that  he  kept  his  temper,  and  bravely  maintained  the 
possession  and  repose  of  his  own  soul,  in  the  midst  of  all  these 
provocations.  The  time  when  he  began  to  shew  his  feeliiigs  is 
observable;  it  was  not  till  he  heard  of  the  death  of  his  chikiren, 
and  then  he  arose,  then  he  rent  his  mantle.  A  worldly  uidje- 
lieving  heart  would  have  said,  "  Now  that  tlie  meat  is  gone,  it  is 
well  that  the  mouths  are  gone  too;  now  that  there  aie  no  por- 
tions, it  is  well  that  there  are  no  children;"  but  Job  knew  better, 
and  would  have  been  thankful  if  Providence  had  spared  his  chil- 
dren, though  he  had  had  little  or  nothing  for  them,  for  Jehovah- 
jireh,  the  Lord  ifi/l  provide.  Some  expositors,  remembering  that 
it  was  usual  with  the  Jews  to  rend  their  clothes  when  t'iey  heard 
blasphemy,  conjecture  that  Job  rent  his  clothes  in  a  holy  indigna- 
tion at  the  blasphemous  llioiights  which  Satan  now  cast  into  his 
mind,  tempting  him  to  curse  God. 

11.  He  conducted  himself  like  a  wise  and  good  man,  under  his 
affliction,  like  a  perfect  and  upright  man,  and  one  that  feared 
God,  and  eschewed  the  evil  of  sin  more  th.an  that  of  outward 
trouble. 

1.  He  humbled  himself  under  the  hand  of  God,  and  accom- 
modated himself  to  the  providences  he  was  under,  as  one  that 
knew  how  to  want  as  well  as  how  to  abound.  When  God  called 
to  weeping  and  mourning,  he  wept  and  mourned,  rent  his  mantle, 
and  shaved  his  head;  and,  as  one  Ihat  abased  himself  even  to  the 
dust  before  God,  be  fell  doicn  upon  the  ground,  in  a  penitent  sense 
of  sin,  and  a  patient  submission  to  the  will  of  tiod,  accepting  the 
punishment  of  his  iniquitij.  Herebv  he  shewed  his  sincerity  ;  for 
hi/pocrites  cry  not  when  God  binds  Ihem,  Job,  3G.  13.  Hereby  he 
prepared  himself  to  get  good  by  the  affliction;  for  how  can  we 
improve  the  grief  which  we  will  not  feel? 

2.  He  composed  himself  with  quieting  considerations,  that  he 
might  not  be  disturbed,  and  put  out  of  the  possession  of  his  own 
soul  by  these  events:  he  reasons  from  the  common  state  of  human 
life,  which  he  describes  with  apjilication  to  himself;  Naked  came  I 
(as  others  do)  out  of  my  mother's  iromb,  and  naked  shall  I  return 
thither,  into  the  lap  of  our  common  mother,  the  earth;  as  the 
child,  w  hen  it  is  sick  or  weary,  lays  its  head  in  its  mother's  bosom. 
Dust  ire  u-ere  in  our  original,  aTid  to  dust  we  return  in  our  exit, 
(Gen.  3.  19.)  to  the  earth  as  tee  were;  (Eccl.  12.  7.)  naked  shall 
we  return  thither,  whence  we  were  taken,  namelv,  to  the  clay. 
Job,  33.  G.  St.  Paul  refers  to  this  of  Job,  (ITim.  6.  7.)  IVe 
brought  nothing  of  this  world's  goods  into  the  ivorld,  but  have 
them  from  others;  and  it  is  certain  that  we  can  carry  nothing  out, 
but  must  leave  them  to  others.  We  come  into  the  world  naked; 
not  only  unarmed,  but  unclothed,  helpless,  shiftless,  not  so  well 
coveied  and  fenced  as  other  creatures.  The  sin  we  are  born  in, 
makes  ns  naked  to  our  shame,  in  the  eyes  of  the  holy  God.  We 
go  out  of  the  world  naked ;  the  body  docs,  though  the  sanctified 
soul  goes  clothed,  2  Cor.  5.  3.  Death  strips  us  of  all  our  enjoy- 
ments; clothing  can  neither  warm  nor  adorn  a  dead  body. 
This  consideration  silenced  Job  under  all  his  losses.  (1.)  He  is 
but  where  he  was  at  first;  he  looks  upon  himself  only  as  naked, 
not  maimed,  not  wounded;  he  was  himself  still  his  own  man, 
when  nothing  else  was  his  own,  and  therefore  but  reduced  to  his 
first  condition.  Aemo  tarn  pauper  potest  esse  quam  natus  est — No 
one  can  he  so  poor  as  he  was  if  hen  born.  Min.  Felix.  If  we  are 
impoverished,  we  are  not  wronged,  nor  much  hurt,  for  we  ars 
but  as  we  were  born.  (2.)  He  is  but  where  he  must  have  been 
at  last,  and  is  only  unclothed,  or  unloaded  ralher,  a  little  sooner 
than  he  expected.  If  we  put  off  our  clothes  before  we  go  to  bed, 
it  is  some  inconvenience,  but  it  may  be  the  better  borne  when  it 
is  near  bed-time. 

3.  He  gave  glory  to  God,  and  expressed  himself  npon  this 
occasion  with  a  great  veneration  for  the  Divine  Providence, and  an 


Before  Chrisl  lo20 


.5015    I,    II. 


Jults  Sorrow  aiul  Suhniissioii. 


mvfui  suI)niissioii  to  its  <{ispusals;  we  nwv  well  rejoice  to  find  Jol> 
ill  tills  good  frame,  lifcau-Je  this  was  the  very  tliiiJL;  upon  wliith 
tie  trial  of  his.  integrity  was  put,  though  lie  did  not  know  it. 
Mk' Devil  said  that  he  would,  under  his  afl'liclion,  curse  God;  but 
le  iilesscd  him,  and  so  proved  himself  an  honest  man. 

V 1.)  He  acknowledged  the  li-iiid  of  God  both  in  the  mercies  he 
fcad  formerly  enjoyed,  and  in  liie  afflictions  he  was  now  exercised 
with:  The  Lord gntr,  and  f/ie  Lord  hath  taken  aicai/.  We  must 
ewn  the  Divine  Providence,  [  1.]  In  all  our  comforts,  (iod  gave 
ns  our  being,  made  us,  and  not  we  onrxelves,  gave  us  our  wealth; 
it  was  not  our  own  ingenuity  or  industry  that  enriched  us,  but 
God's  blessing  on  our  caws  and  endeavours;  he  gave  us  power  to 
get  wealth;  not  onlv  made  the  creatures  for  us,  but  bestowed 
upon  us  our  share.  [2.]  In  ail  our  crosses.  The  samo  that  gave, 
hath  taken  away;  and  may  he  not  do  what  he  will  with  his  own? 
See  how  he  looks  above  instruments,  and  keeps  his  eye  upon  the 
First  Cause;  he  does  not  say,  "The  Lord  gave,  and  the  Sabeans 
and  Ciialdeans  have  taken  away;  God  made  me  rich,  and  the 
Devil  has  made  me  poor;"  but,  "He  that  gave,  has  taken;" 
and,  for  that  reason,  he  is  dumb,  and  has  nothing  to  say,  because 
God  did  it:  He  that  gave  all,  may  take  which  and  when,  how  and 
how  much,  he  jileases.  Seneca  could  argue  thus,  Abstulif,  sed  et 
(ledit — He  took  away,  but  he  also  gave ;  and  Epictetus  excellently, 
(cap.  15.)  "  When  thou  art  deprived  of  any  comfort,  suppose  a 
child  taken  away  by  death,  or  a  part  of  thy  estate  lost,  say  not 
a.vi>\e(ra  avro — /  have  lost  it;  but,  otTrEdwca — I  have  restored 
it  to  the  right  owner.  But  thou  wilt  object,  (says  he)  KaKuQ  6 
cKpiXoiiti'oq — He  is  a  bad  man,  that  has  robbed  me ;  to  which  he 
answers,  ri  ci  aoi  fiiXei — What  is  it  to  thee,  by  what  hand  he 
thai  gives  remands  tvhat  he  gave? 

(2.)  He  adores  God  in  both.  When  all  was  gone,  he  fell 
down  and  v.urshippetl.  Note,  Afflictions  must  not  divert  us  from, 
but  (|ui(.ken  us  to,  the  exercises  of  religion.  Weeping  must  not 
hinder  sowing,  not  hinder  worshipping.  He  eyed  not  only  the 
hand  of  God,  but  the  name  of  God,  in  his  afflictions,  and  gave 
glory  to  that,  Blessed  be  the  name  of  the  Lord.  He  has  still  the 
same  great  and  good  thoughts  of  God  that  ever  he  had,  and  is  as 
forward  as  ever  to  speak  them  forth  to  his  praise;  and  can  find 
in  his  heart  to  bless  God,  even  when  he  takes  away,  as  v.ell  as 
when  he  gives.  Thus  must  we  sinr/  holh  of  mercy  and  jmli/ment, 
Ps.  101.1.  [1.]  He  blesses  God  for  what  was  given,  llioiigh  now 
it  was  taken  away.  When  our  comforts  are  removed  from  us,  we 
must  thank  God  that  ever  we  had  them,  and  had  ll:eiii  so  uiuch 
longer  than  v\e  deserved.  Nav,  [2.]  He  adores  Gud,  even  in 
taking  away,  and  gives  him  honour  bv  a  willing  sulmiission  ;  nay 
he  gives  him  thanks  for  goiul  designed  liirti  liy  h.is  affliiii<)";is,  ior; 
cracious  supports  under  his  afflictions,  and  the  believinc;  hi.-ii:  s  he 
had  of  a  haji))y  issue  at  last. 

Lastly,  Here  is  the  honourable  testimony  which  the  Holy 
Ghost  gives  to  Jo!)'s  constancy  and  good  conduct  under  his  afflic- 
tions. He  passed  his  trials  with  applause,  r.  22.  In  all  this.  Job 
did  not  act  amiss,  fiu-  he  did  not  attribute  folly  to  God,  nor  in  the 
least  reflect  upon  his  wisdom  in  what  he  had  done.  Discontent 
and  impatience  do,  in  effect,  charge  God  with  folly.  Against  Ihr- 
workings  of  these,  therefore.  Job  carefully  watched  ;  and  so  must 
we,  acknowledging,  tliat  as  God  has  done  right,  but  we  have  doue 
wickedly,  so  God  iias  done  wisely,  but  we  have  done  foolishly, 
very  foolishly.  They  who  not  only  keep  their  temper  under 
crosses  and  provocations,  but  keep  up  good  thoughts  of  God  and 
Bweet  communion  with  him,  whether  their  praise  be  of  men  or  no, 
it  will  be  of  God,  as  Job"s  here  was. 

CHAP  II. 

We  left  Job  l.ontumbUj  aapdttcd,  vpon   a  fair  trial  betn-ccn  God  ami  Snlaii 
concernii:«;  him.     Satan   had  leave   to  touch,  to  touch  and  take,  (dl  he  had, 
and  KITS  confident  that  he  would  then  curse  God  to  his  face;  but,  ou  the  con- 
trary, he  blessed  him,  and  so  he  uas  proved  an  honest  man,  and  Satan  a  false 
accuser.     A'nic,  one  would  have  thought,  this  had  been  conclu.iive,  and  that   ' 
Job  should  never  have  had  his  reputation  called  in  question  again :  but  Job  \ 
is  knoirn  to  be  armour  of  proof,  and  therefore  is  here  set  up  for  a  niorfc,  atid  | 
brought  upon   his  trial,  a  second  time.     I.  Satan  moved  for  another  trial  ,^ 
lehich  should  touch  iis  bone  and  his  flesh,  e.  1 . .  6.     //,  God,  for  holy  nuU, '] 


perrfiil^  it,  f.  ft.  ///.  Satan  smites  him  tvith  a  venj  painful  and  Ivalhsotne 
disease,  r.T,  S.  IV.  His  wife  tempts  him  in  eurse  Gutl,  Mil  he  resists  the 
temptation,  r. '.),  10.  V.  His  friends  come  to  condole  with  him, and  lo  vjm- 
fort  him,  t'.  11. .  13.  And  in  this  that  i^ood  man  is  set  forth  for  uii  eiutnjilt 
ofsujferiig  affiulion  and  of  patience. 

I.  A  GAIN  there  was  a  day  when  tlie  sons  of 
±\.  God  came  to  present  liiemselves  liefore  the 
Lord,  and  Satan  came  also  ainoi;^;-  them  to  pre- 
sent hhnself  before  the  Lord.  2.  And  the  Lord 
said  unto  Satan,  From  whence  cotnest  tlion?  And 
Satan  answered  the  Lord,  and  said.  From  goinfj; 
to  and  fro  in  the  earth,  and  from  walkini;-  up  and 
down  in  it.  3.  And  tlie  Lord  .said  mito  Satan, 
Hast  thou  considered  my  servant  Job,  that  there  is 
none  Uke  him  in  the  eartii,  a  p  ;rfect  and  an 
upright  man,  one  that  feareth  God,  ;md  escheweth 
evil?  And  still  he  holdeth  fast  his  integrity, 
although  thou  movedst  me  against  him,  to  destroy 
him  without  cause.  4.  And  Satan  answered  the 
Lord,  and  said.  Skin  for  skin,  yea,  all  that  a  man 
hath  will  he  give  for  his  life.  5.  But  put  forth 
thine  hand  now,  and  touch  his  bone  and  his  flesh, 
and  he  will  curse  thee  to  thy  face.  (J.  And  the 
Lord  said  unto  Satan,  Behold,  he  is  in  thine  hand; 
but  save  his  life. 

Satim,  that  sworn  enemy  to  God  and  ail  good  men,  is  here 
pushing  forward  his  malicious  prosecution  of  Job,  .vhom  he  hated 
because  God  loved  him,  and  did  all  he  could  to  separate  between 
him  and  his  God,  to  sow  discord,  and  make  mischief,  between 
them,  urging  God  to  afflict  him,  and  then  urging  him  to  blas- 
pheme God.  One  would  have  thought  that  he  had  enough  of  his 
former  attempt  upon  Job,  in  which  he  was  so  siia\nef>dly  baffled 
and  disap))ointed;  but  malice  is  restless,  the  Devi!  and  his  instru- 
ments are  so.  They  tint  calumniate  good  people,  and  accusp 
them  falsely,  will  have  their  saying,  though  the  evidence  to  the 
contrary  be  ever  so  plain  and  full,  and  they  have  been  cast  in  the 
issue  which  tliey  themselves  have  put  it  upon.  Saturn  will  have 
fob's  cause  called  over  again.  The  malicious,  unreasonable, 
importunity  of  that  great  persecutor  of  the  saints  is  represented, 
(Rev.  12.  10.)  by  his  accusnig  them  before  our  God  day  an<< 
night,  still  repeating  an<l  urgmg  that  against  them  which  h-^\ 
been  many  a  time  answered  :  so  did  ■»  .in 
after  day.     Heie  is, 

I.  The  court  set,  and  the  jnosecntor,  or  locieiir,  iuhUii  g  I.  i 
nppearaiice,  (i;.  1 ,  2  )  as  before,  c//.  1.0,  7.  The  angels  at- 
•♦■ndcd  (io(i  s  throne,  and  Satan  among  them.  One  would  hav« 
expected  him  to  come  and  confess  his  malice  against  Job,  and  lii-^ 
mistake  concernins  him,  to  cry,  Peccavi — I  have  done  wrong,  for 
belying  one  whom  God  spake  well  of,  and  to  beg  pardon;  but, 
instead  of  that,  he  comes  with  a  further  desisin  against  Job.  He 
is  asked  the  same  question  as  before,  Whence  earnest  thon?  And 
answers  as  befo-e.  From  gains;  to  and  fro  in  the  earth;  as  if  he 
had  been  doing  no  liana,  lh(nigh  he  had  been  abusing  that  good 
man . 

H.  The  Jndg.'  himself  of  counsel  for  the  accused,  and  |)leadia'" 
for  him;  (r.'i.)  "  Hast  thou  considered  my  servant  .fob  bettet 
than  Ihoii  didst,  and  art  thou  now  at  length  convinced  that  he  is  a 
faiih.fnl  servant  of  mine,  a  jierfecl  and  an  upright  man;  for  thou 
seest  he  still  holds  fast  his  integrity?  This  is  now  atlded  to  his 
character  as  a  further  achievement;  instead  of  letting  go  his  reli- 
gion, and  cursing  God,  he  holds  it  faster  than  ever,  as  that  which 
he  has  now  more  than  ordinary  occasion  for;  he  is  the  same  ni 
adversity  that  he  was  in  |)vosp"erttv,  and  rat'ier  better,  and  more 
hearty  and  lively  in  blessing  God'  than  ever  he  was,  and  tnke» 
root  the  faster  for  being  thus  shaken.     .See,   I .   How  .Satan  I*  ctta- 


Before  Christ  15-20. 


JOB    11. 


Job  sniKteii  witli  Diseas*'. 


•k'lniii'il  for  Ills  alleoHlions  against  Jol);  Tlwu  moveust  me  against 
him,  as  an  accuser,  /o  ilestro)/ him  without  cause.  Or,  "Thou in 
vain  niovcdst  me  to  destroy  him,  for  I  will  never  do  that."  Good 
men,  when  thev  are  cast  down,  are  not  ikstroi/efl,  2  Cor. 4.  9. 
Hou'  well  is  it  for  us,  that  neither  men  nor  devils  are  to  be  our 
judsos,  for  perhaps  they  would  destroy  iis,  riaht  or  wrong;  but 
onr^jiu'lunient  proceeds" from  the  Lord,  whose  jud2,nient  never 
errs,  or  is  biassed.  2.  How  Job  is  commended  for  his  constancy, 
/lolwithstanding  the  at-tacks  made  upon  him  ;  "Still  he  holds  fast 
his  inlcgritv,  as  his  weapon,  and  thou  cjukI  not  disirm  him;  as 
iftis  treasure,  and  thou  canst  not  rob  him  of  that 
endeavours  to  do  it  make  him  hold  it  the  faster;  instead  of 
losins,  c;roHnd  by  the  temptation,  he  s:its  ground."  God  speaks 
of  it'with  woTi'icr,  and  pleasuie,  and  some'liing  of  triumph  in 
llie  ]iower  of  his  own  grace;  Slilf  he  holds  fust  his  integrity. 
Thus  the  trial  of  Job's  faith  was  found  to  his  yniise  and  honour, 
1  Pet.  1,7.      Constancy  crowns  integrity. 

III.  The  accusation  further  prosecuted,  v.  4.  V»  hat  excuse 
can  Satan  make  for  the  failure  of  his  former  aftemi)t?  What  can 
he  say  to  palliite  it,  when  he  had  been  so  very  confident  that  he 
should  gain  his  paint?  Whv,  tndv,  he  has  this  to  say,  Skin  for 
skin,  and  nil  that  a  man  lian]  will  he  give  for  his  lije.  Something 
of  truth  liieve  is  in  this  that  sell-love  and  self-preservation  are 
very  powerful  coniui  ludlng  principles  in  the  hearts  of  men.  Men 
love  themselves  belter  than  their  nearest  relations,  even  their 
children,  that  are  pieces  of  thenr;e!vc3;  will  iu)t  only  venture,  but 
give,  their  estates  to  save  their  lives.  .411  acjount  life  sweet  and 
pretious,  and  while  they  are  themselves  in  heallh  and  at  ease, 
they  can  keep  trouble  fnim  their  hearts,  whatever  they  lose.  We 
ou<^ht  to  make  a  good  \ise  of  this  consideration,  and  while  God 
contiuues  to  us  our  life  and  health,  and  the  use  of  our  limbs  and 
■enaes,  we  should  the  more  patiently  bear  the  loss  of  other  com- 
forts.    See  Matth.G.2.3. 

But  Satan  grounds  upon  this  an  accusation  of  Job,  slily  reprc- 
lenting  him,  1.  As  unnatural  to  those  about  him,  and  one  that 
laid  not  to  heart  the  den'i'  nf  1m>  <liililren  and  servants,  nor  cared 


Ps.  76.  10.  "Save  hif.  sonl,"  Iha:  is,  "his  reason:"  (so  some;) 
"  preserve  to  him  the  use  of  that,  for,  otherwise,  it  will  be  no  fair 
trial;  if,  in  his  delirium,  he  should  curse  God,  that  will  be  no 
disjiroof  of  his  integrity.  It  would  be  the  language  not  of  his 
heart,  but  of  his  distemper." 

Job,  In  being  thus  maligned  by  Satan,  was  a  type  of  Christ, 
the  first  prophecy  of  whom  was,  that  Satan  should  bruise  his  heel, 
(Gen.:).  10.)  and  so  he  was  foiled,  as  in  Job's  case.  Satan 
tempfed  him  to  let  go  his  integrity,  his  adn])tion;  (Matth.4.  G.) 
If  thou  be  the  Son  of  God.  He  entered  into  the  heart  of  Judas 
nav,  thine  I'  "ho  brtrnyed  Christ,  and  (some  think)  with  his  terrors  put  Christ 
into  his  aaonv  in  the  garden.  He  had  permission  to  touch  his 
bone  and  hisiksh,  without  exccjilion  of  his  life,  because  by  dying 
he  w;is  to  do  that  which  Job  could  not  do;  destroi/  him  that  had 
the  power  of  death,  that  is  the  Devil. 


7.  So  went  Sat  ail  forth  from  tlie  presence  of  the 
Lord,  and  smote  JoI>  with  sore  l)oils  from  tlie  sole 
of  Ills  foot  unto  his  crown.  8.  And  he  took  him  a 
potsherd  to  scrape  himself  withal  ;  and  he  sat 
down  amoiijj  the  ashes.  9.  Then  said  his  wife 
unto  him,  Dost  thou  still  retain  thine  inteo-rity? 
Curse  God,  and  die.  10.  But  he  said  unto  her, 
Thou  speakest  as  one  of  the  foolish  women  speaketh. 
What!  shall  we  receive  good  at  the  hand  of  God, 
and  shall  we  not  receive  evil?  In  all  this  did  not 
j  Job  sin  with  his  lips. 

The  Devil,  having  got  leave  to  fear  and  woiry  poor  Job,  pre- 
sently fell  to  work  with   hiu),  as   a  tormentor   first,  and  then   s 

k'mpler.  His  own  children  he  tempts  first,  and  draws  them  to 
sin,  and  afterward  torments,  when  thereby  he   has  brought  them 

[to  ruin;  but  this  child  of  God  he  tormented  with  affliction,  and 
then  tempted  to  make  a  bad  use  of  his  affliction.     T  hat  which   he 


how  many  of  them  had  their  skins  (as  I  may  say)  stripped  over,' aimed  at,  was,  to  make  Job  curse  God;  now  here  we  are  told 
their  ears,  so  long  as  he  slept  in  a  whole  skin  himself.     As  if  he ''  what  course  he  took  both  to  move  him  to  it,  and  move  it  to  him ; 


that  was  so  tender  of  his  children's  souls,  could  be  careless  of 
their  bodies,  and,  like  the  ostrich,  hardened  against  his  young  ones, 
as  though  they  were  not  his  2.  As  wholly  selfish,  ami  minding 
nothing  but  his  own  ease  and  safety,  as  if  his  religion  made  him 
sour,  and  morose,  and  ill-natured.  Thus  are  the  ways  and  people 
of  God  often  misrepresented  by  the  Devil  and  his  aaents. 

IV.  A  challenge  given  to  make  a  further  trial  of  Job's  integrity; 
tv.  5.)  "  Put  forth  thine  hand  now,  (for  I  find  »j;/ hand  too  short 
to  reach  him,  and  too  weak  to  hurt  him,)  and  touch  his  bone  and 
his  flesh,  (that  is  with  him  the  only  tender  jiart,  make  him  sick 
vith  smiting  him,  Mic.  G.  13.)  and  ther.  I  dare  say,  he  ivill curse 
ther  to  thy  face,  and  let  go  his  integrity.  "  Satan  knew  it,  and  we 
find  it  by  ex|)erience,  that  nothing  is  nunc  likelv  to  ruffle  the 
iliDUghts,  and  put  the  mind  into  disorder,  than  acute  jiain  and 
distemper  of  body.  There  is  no  disputing  acfiiinstsense.  St.  Paul 
nimself  had  much  ado  to  bear  a  thorn  in  the  flesh,  nor  could  he 
have  borne  it  without  special  grace  from  Christ,   2  Cor.  12.  7,  9. 

V.  A  permission  granted  to  Satan  to  make  this  trial,  i;.  6. 
Satan  would  have  had  God  put  forth  his  hand  and  do  it;  but  he 
afflicts  not  willingly ,  nor  takes  anv  pleasure  in  grieving  the 
children  of  men,  much  less  his  own  children;  (Lam.  3.  33.)  and 
therefore,  if  it  must  be  done,  let  Satan  do  it,  who  delights  in 
such  work:  He  is  in  thine  hand,  do  thy  worst  with  him;  (but 
with  a  proviso  and  limitation;)  only  save  his  life,  or  his  soul. 
Afflict  him,  but  not  to  death.  Satan  hunted  for  the  precious  life, 
would  have  taken  that  if  he  might,  in  hojies  that  dying  agonies 
would  have  forced  Job  to  curse  his  God  ;  but  God  had  mercy  in 
store  for  Job  after  this  trial,  snd  therefore  he  must  survive  it,  and, 
howevei  he  is  afflicted,  must  have  his  lite  siven  him  for  a  prey. 
If  God  did  not  chain  up  the  roaring  lion,  how  soon  would  he 
devour  us!  As  far  as  he  permits  the  wrath  of  Satan  and  wicked 
men  to  proceed  against  his  people,  he  will  make  it  tnrn  to  hi* 
praise  and  Iheir's,  and   the  remainder  thereof  he  icill  restrain. 


both  to  give  him  the  provocation,  else  it  would  be  to  no  purpose 
to  urge  him  to  if,  and  to  give  him  the  information,  else  he  would 
not  have  thoiiffht  of  it:  thus  artfully  is  the  temptation  managed 
with  all  the  subtlety  of  the  old  serpent,  who  is  here  playing  the 
same  game  against  Job  that  he  played  against  our  firet  parents; 
(Gen.  3.)  aiming  to  seduce  him  from  his  allegiance  to  his  God, 
and  to  rob  him  of  his  integrity. 

I.  He  provokes  him  to  curse  God,  by  smiting  him  with  sore 
boils,  and  so  making  him  a  burthen  to  himself,  v.  7,  8.  The 
fonner  attack  was  extremely  violent,  but  Job  kept  his  ground, 
bravely  made  good  the  pass,  and  carried  the  day:  vet  he  is  still 
but  girding  on  the  harness,  there  is  worse  behind;  the  clouds 
return  after  the  rain;  Satan,  by  the  divine  permission,  follows  his 
blow,  and  now  deep  c  ills  unto  deep. 

1.  The  disease  was  verv  grievous  with  which  Job  was  seized; 
Satan  smote  him  with  boils,  sore  boils,  all  over  him,  from  head  to 
foot;  with  an  eiil inflammation,  so  some  render  it;  an  erysipelas, 
perhaps,  in  a  higher  degree.  One  boil,  when  it  is  gathering,  is  tor- 
ment enough,  and  gives  a  man  abundance  of  pain  and  uneasiness. 
What  a  condition  was  Job  then  in,  that  had  boils  all  overhhn,  and 
no  ])art  free,  and  those  of  as  raging  a  heat  as  the  Devil  could  make 
them,  and,  as  it  were,  set  on  fire  of  hell!  The  small-pox  is  a  very 
grievous  and  painful  disease,  and  would  be  much  more  terrible 
than  if  is,  but  that  we  know  the  extremity  of  if  ordinarily  lasts  but 
a  few  days ;  how  grie-ious  then  was  Job's  disease,  who  was  smitten 
all  over  with  sore  boils  or  grievous  ulcers,  which  make  him  sick  at 
heart,  put  him  to  exquisite  torture,  and  so  spread  themselves  over 
him,  that  he  could  lay  himself  no  way  for  any  ease.  If  at  any 
lime  we  be  exercised  with  sore  and  grievous  distempers,  let  us  not 
think  ourselves  dealt  with  any  otherwise  than  asGod  has  sometimes 
dealt  with  the  best  of  his  saints  and  servants.  We  know  not  how 
much  Satan  may  have  a  hand  (by  divine  permission)  in  the  diseases 
with  which  the  children  of  men,  and  especially  the  children  of 


Before  Christ  1520. 


JOB,  n. 


Ood,  are  afllictc*! ;  ulial  infections  llud  priiic<-  oi  llio  :ui-  may 
spread,  what  inflaiiiniatiotis  may  conic  frmn  ll'.:il  fiirj  scrjiciil. 
We  read  of  one  wlunu  Satan  liad  IjouikI  many  years,  Luke,  10.  IG. 
Should  God  suffer  (hat  roaring  lion  to  have  his  will  against  any 
of  us,  how  niiscrahle  would  he  soon  make  us! 

2.  His  nianagenuut  of  hinisilf,  in  lliis  distemper,  was  very 
strange,  v.  li. 

(1.)  Instead  of  healin«-  salves  lie  took  a  potsherd,  a  piece  of  a 
broken  pitcher,  to  scrape  himavlj  nii/ial:  a  very  sad  pass  this  poor 
man  was  come  to.  \\  hen  a  man  is  sick  and  sore,  he  may  bear  it 
the  belter,  if  he  be  well-tended  and  carefully  looked  after:  many 
rich  people  have,  with  a  soft  and  lender  hand,  charitably  ministered 
to  the  poor  in  such  a  condition  as  this ;  even  Lazarus  had  some  ease 
from  the  tongues  of  the  dogs  that  came  and  lic/,cd  lus  snres ;  but 
poor  Job  has  no  help  afforded  liiu,.  [  1 .]  Nothing  is  done  to  his 
sores  but  what  he  does  himself,  with  his  own  hands.  His  children 
and  servants  are  all  dead,  his  wife  unkind,  ck.  19. 17.  He  has  not 
wherewithal  to  fee  a  physician,  or  surgeon;  and,  which  is  most 
sad  of  all,  none  of  those'  he  had  formerly  been  kind  to  had  so 
much  sense  of  honour  and  gratitude  as  to  minister  to  bini  in  his 
distress,  and  lend  him  a  hand  to  dress  or  wipe  his  runnmg  sores, 
either  because  the  disease  was  loatlisome  and  noisome,  or  because 
they  apprehended  it  to  be  infectious.  Thus  it  was  in  the  former 
days,  as  it  will  be  iu  the  last  days  :  men  were  Icm'is  of  (heir  omi 
telves,  viithanliful,  and  uithmt  tialural  nffvclian.  [2.]  All  that 
he  does  to  his  sores  is,  to  .«•)(»;);•  Ihnn ;  they  are  not  bourid  uj>  with 
soft  raes,  nor  inollifii"!  «i!li  <.intiaent,  not  washed  ot  kept  clean; 
no  healing  plaisters  laid  on  them,  no  opiates,  no  anodynes,  minis- 
tered to  the  poor  patient,  to  alleviate  the  pain,  and  compose  him  to 
rest,  nor  auv  cordials  to  supj)ort  his  sjjirits;  all  the  operation  is  the 
scru]iing  of  tl'.c  ulcers,  whicii,  w  hen  they  were  come  to  a  head,  and 
becan  to  die,  made  his  b(>dy  ail  over  like  a  scurf,  as  is  usual  in  the 
end  of  the  small-pox.  It  would  have  been  an  endless  thing  lo  dress 
his  boils  one  by  one,  he  therefore  resolves  thus  to  do  it  by  \i  hole- 
sate  ;  a  remedy  which  one  would  think  as  bad  as  the  dise;ise. 
[is.]  He  has  nothing  to  do  this  with  but  a  potsherd,  no  surgeon's 
instrument  proper  for  the  purpose,  but  that  which  would  rather 
rake  into  his  wounds,  and  add  to  his  pain,  than  give  him  any 
ease.  People  that  are  sick  and  sore,  have  need  to  be  under  tjje 
discipline  and  direction  of  others,  for  they  are  often  but  bad 
managers  of  themselves. 

(2.)  Instead  of  reposing  himself  in  a  soft  and  wann  bed,  he  sat 
down  amono^  the  ashes.  Probably  he  had  a  bed  left  him;  (fur, 
though  his  fields  were  stripped,  we  do  not  find  that  his  house  was 
burnt  or  plundered  ;)  but  he  those  to  sit  in  the  ashes,  either  because 
he  was  weary  of  his  bed,  or  because  he  would  ))ut  himself  into  the 
place  and  posture  of  a  ]ienitent,  who,  in  token  of  his  self-abhor- 
rence, lay  in  dust  and  ashes,  cA.  4'2.6.  Isa.  58.  5.  Jon.  3.  6.  Thus 
did  he  humble  himself  under  the  niishlv  hand  of  God,  and  brine 
his  mind  to  the  meanness  and  povertv  of  his  condition.  He  com- 
plains, (ch.  7.  5.)  that  his  flesh  was  clothed  with  it'orms,  and  clods 
of  dust ;  and  therefore  dust  to  dust,  ashes  to  ashes.  If  God  lay 
him  among  the  ashes,  there  he  will  contentedly  sit  down :  a  low 
spirit  becomes  low  circumstances,  and  will  help  to  reconcile  us  to 
them.  The  Septiiagint  reads  it.  He  sat  down  upon  a  dunghill 
without  the  city;  (which  is  commonly  said,  in  mentioning  this 
story ;)  but  the  original  savs  no  more  than  that  he  sat  in  the  midst 
oj  the  ashes,  which  he  might  do  in  his  own  house. 

II.  He  urges  him,  by  the  persuasions  of  his  own  wife,  to  curse 
God,  V.  9.  The  Jews  (who  covet  much  lo  be  wise  above  what  is 
writteu)  say  that  Job's  wife  was  Dinah,  Jacob's  daughter  :  so  the 
Chaldee  paraphrase.  It  is  not  likely  that  she  was;  but,  whoever 
it  was,  she  was  to  him  like  Michal  to  David,  a  scoffer  at  his  piety. 
She  was  spared  to  him,  when  the  rest  of  his  comforts  were  taken 
away,  for  this  purpose,  to  be  a  froubler  and  tempter  to  him.  If 
Satan  leaves  any  thing  that  he  has  permission  to  take  away,  it  is 
with  a  design  of  mischief.  It  is  policy  to  send  his  temptations  by 
the  hand  of  those  that  are  dear  to  us,  as  he  tempted  Adam  by 
Eve,  and  Christ  by  Peter.  We  must  therefore  carefully  watch,  that 
we  be  not  drawn  to  say  or  do  a  wrong  thing  bv  the  influence,  in- 
terest, or  entreaty,  of  any,  no  not  those  for  whose  opinion  and 


Tlif  Afflictidi;  iif  .\ih. 

Observe  Ikjw  itronu  Ibis 


favour  we  have  ever  so  great  a  value 
temptation  was, 

1.  She  banters  Jol)  for  his  constancy  in  his  rt'liglon  ;  "  J)()\/  IhiH 
still  retain  thine  inlcgrili/?  Art  thou  so  very  obstinate  in  thy 
religion,  that  nolhiug  w'M  cure  thee  of  it?  So  tame  and  .sJicepisli, 
as  thus  lo  truckle  to  a  G(jd,  who  is  so  far  from  reuardiim  lliy 
services  wilii  marks  of  his  favour,  that  he  seems  lo  take  a  pleasure 
in  making  thee  miserable,  strijts  ihcc,  and  scourges  thee,  without 
any  provocation  given?  Is  this  a  God  to  be  still  loved,  aiid 
blessed,  and  served? " 

I')o>(  t!:ou  itoi  see  tliat  tliy  devotion's  vajii? 
U  i)al  l;ave  lliy  ;irdyers  procur'd,  bill  wue  and  paiu! 
liast  timii  ni'l  yet  tliiiic  iiit'icst  imdcrstood? 
l*crvej".'eiy   rij;l:tcoi:s,  unvt  aJisardiy  ^«u(i ! 
'I'lio^c   paiiil'til  soie>,  and  all  tliy  lu.sses,  shew 
How    l!ea\en   lejiUid^  llie  fnolKh  >aiiit  Iielow. 
Ir.rorrUi.  iy  pious!     Can't  tliy  (lod 
licfuim  thy  stuiitl  viilne  witli  liis  rod? 

Sir   R.   BLACKMOItE. 

Thus  Satan  s<ill  eiideavoors  to  draw  men  from  God,  as  he  did 
our  first  parents,  bv  suggc^liim  hard  thoughts  of  him,  as  one  thai 
envies  the  happiness,  and  delighls  hi  the  misery,  of  his  creatures, 
than  which  nothing  is  more  false.  Anolher  artifice  he  uses,  is,  to 
drive  men  from  their  icligion,  by  loading  theia  with  scoffs  and  re- 
proaches for  tlieir  adhere  .ice  to  it:  we  have  reason  to  expect  it, 
but  we  arc  fools  if  we  heed  it:  our  Master  himself  has  undeigone 
It,  we  shall  be  abundantly  rec(  mpenscd  for  it,  and  w  ilh  much  more 
reason  may  we  retort  it  upon  the  scofiVrs,  "  Are  ym  sueli  fools  as 
still  to  retain  your  impiety,  whe.i  yon  nii,;;hi  bless  (iod,  and  live?" 

•2.  She  ur<;es  him  to  iTnounce  his  ivlioion,  to  l;lasj)lieine  God, 
set  him  at  defiance,  ai"l  dare  hiiii  to  do  his  worst;  "  Curse  God,  and 
die;  live  ur-  longer  in  doj-endence  upon  G(id,  wait  not  for  relief 
from  him,  but  be  thine  own  deliverer,  by  being  lliine  own  execu- 
tioner, end  thy  troubles  by  ending  thy  life,  better  die  once  than  be 
always  dving "thus;  thou  mayest  now  despair  of  having  any  help 
from"  thy"  God,  even  curse  hiiii,  and  hang  thyself."  These  are  two 
of  the  blackest  and  most  horrid  of  all  Satan's  temptations,  and  yet 
such  as  good  men  have  sometimes  been  violently  assaulted  with: 
nothing  is  more  contrary  to  natural  conscience  thir.i  blasjiheming 
God,  nor  to  natural  sense  than  self-murder;  therefore  the  sugges- 
tion of  either  of  these  niav  well  be  suspected  to  come  imme<liately 
from  Satan.  Lord,  iead"us  not  into  temptation,  not  into  such,  not 
into  aiiv,  temptation,  but  deliver  us  from  the  evil  one. 

HI.  He  bravelv  resists  and  overcomes  the  tenij.tation,  p.  10. 
He  soon  gave  her" an  answer,  (for  Satan  spared  him  the  use  of  his 
loneue,  in  hopes  he  would  curse  God  with  if,)  which  sliewed  l-.is 
constant  resolution  to  cleave  to  God,  to  keep  his  good  ihounhlsot 
him,  and  not  to  let  go  his  integrity. 

See,  1.  How  he  resented  the  tempt-'ions;  he  was  indignant  al 
having  such  a  thing  mentioned  lohim;  "What!  Curse  God  !  I 
abhor" the  thought  of  it;  ff/  thee  behind  me,  Sntan,"  In  other 
cases,  Job  reasoned  with  his'wife  with  a  great  deal  of  mildness,  even 
when  she  was  unkind  to  him;  (e/j.19.17.)  I  entreated  her  for  the 
child7e>i's  sake  of  mi/ own  body.  But  when  she  persuaded  him  lo 
curse  God,  he  was  iiiueli  disp"leased;  Thou  sprakest  as  one  of  the 
foolish  women  spenkelh.  He  does  not  call  her  «/oo/,  and  an  afhti-l, 
'nor  does  he  break  out  into  any  indecent  expressions  of  his  displea- 
sure, as  those  who  are  sick  and  sore  are  a])t  to  do,  and  think  they 
may  be  excused  ;  but  he  shews  her  the  evil  of  what  she  said,  that  she 
spake  the  lancuage  of  the  infidels  and  idolaters,  who,  when  they 
are  hardly  bestead,  fret  themselves,  and  curse  their  king  and  their 
God,  Isa.  li.  21.  We  have  reason  to  suppose,  that,  in  such  a  pious 
household  as  Job  had,  his  wife  was  one  that  had  been  well-affected 
to  relit'ion,  but  that  now,  when  all  their  estate  and  comfort  wen- 
gone,  she  couhl  not  bear  the  loss  with  that  temper  of  nnud  that  Job 
but  that  she  should  go  about  to  infect  his  nnn.l  with 


had  ; 


ler 
wretched  distemper,  was  a  great  provoca'ion  to  him,  and  he  could 
not  forbear  thus  shewing  his  resentment.  Note,  (1.)  llioseaie 
angry  and  sin  not,  who  are  angry  only  at  sm,  and  take  a  ten,pta 
tion  "as  the  greatest  affront ;  who  cannot  bear  them  hat  are  rv,l. 
Rev.  2.  2.     When  Peter  was  a  Satan  to  Christ,  he  told  liun  plainly. 


Before  Christ  1520. 


JOB.  II. 


The  Affliction  of  Job. 


Thou  art  an  offence  to  me.  (2.)  If  those  whom  we  think  wise 
and  gooil,  at  any  time  speak  that  which  is  foolish  and  bad,  we 
ought  to  reprove  them  faithfully  for  it,  and  shew  them  the  evil  of 
what  thev  say,  that  we  suffer  not  sin  upon  them.  ( 3.)  Tempta- 
tions to  curse  God  ought  to  be  rejected  with  the  greatest  abhor- 
rence, and  not  so  much  as  to  be  parleyed  with  :  whoever  persuades 
us  to  that,  must  be  looked  upon  as  our  enemy,  to  whom  if  we 
vield  it  is  at  our  peril.  Job  did  not  cuise  God,  and  then  think 
to  come  off  with  Adam's  excuse.  The  woman  ivhom  thou  gavest  to 
he  with  me,  she  persuaded  me  to  it,  (Gen.  3.  12.)  which  had  in  it 
a  tacit  reflection  on  God,  his  ordinance,  and  providence;  no,  if 
'.hou  scornest,  if  lliou  curscst,  thou  alone  shalt  bear  it. 

2.  How  he  reasoned  a2;ainst  the  temptation;  Shall  tee  receive 
good  at  the  hand  of  God,  and  shall  we  not  receive  evil  also?  Those 
whom  we  reprove,  we  must  endeavour  to  convince;  and  it  is  no 
hard  matter  to  give  a  reason  why  we  should  still  hold  fast  our 
mtegrity,  even  when  we  are  stripped  of  every  thing  else.  He 
considers  that  though  good  and  evil  are  contraries,  yet  they  do 
not  come  from  contrary  causes,  but  both  from  the  hand  of  God; 
(Isa.  45.  7.  Lam.  3.  38.)  and  therefore  that  in  both  we  must  have 
our  eye  up  unto  him,  with  thankfulness  for  the  good  he  sends,  and 
without  fretfulness  at  the  evil.    Observe  the  force  of  his  argument, 

(1.)  What  he  arpfues /or;  not  only  the  bearing,  but  the  re- 
ceiving, of  evil;  Shall  we  not  receive  evil?  that  is,  [1.]  "Shall  we 
not  expect  to  receive  it?  If  God  give  us  so  many  good  things, 
shall  we  be  surprised,  or  think  it  strange,  if  he  sometimes  afflict 
us,  when  he  has  told  us  that  prosperity  and  adversity  are  set  the 
one  over-against  the  other?"  1  Pet.  4.  12.  [2.]  "Shall  we  nut 
set  ourselves  to  receive  it  aright?"  The  word  signifies  to  receive  as 
a  gift,  and  denotes  a  pious  affection  and  disposition  of  soul  under 
our  afflictions,  neither  despising  them  nor  fainting  under  them, 
accounting  them  gifts;  (Phil.  1.29.)  accepting  them  as  punish- 
ments of  our  iniquilv;  (Lev.  26.  41.)  acquiescing  in  the  will  of 
God  in  them;  ("  Let  him  do  with  me  asscemeth  him  good; ')  and 
accommodating  ourselves  to  them,  as  those  that  know  how  to  want 
as  well  as  how  to  abound,  Phil.  4.  12.  When  the  heart  is 
humbled,  and  weaned,  hv  humbling  weaning  providences,  then  we 
receive  correction,  (7ech.  3.  2.)  and  take  up  our  cross. 

(2.)  What  he  argues  from;  "Shall  we  receive  so  much  good  as 
has  come  to  us  from  the  hand  of  God,  during  all  those  years  of 
peace  and  prosperity  that  we  have  lived ;  and  shall  we  not  now  re- 
ceive evil,  when  God  thinks  fit  to  lay  it  on  us?"  Note,  The  consi- 
deration of  the  mercies  we  receive  from  God,  both  past  and  present, 
shoidd  make  us  receive  our  afflictions  with  a  suitable  disposition  of 
spirit.  If  we  receive  our  share  of  the  common  good  in  the  seven 
years  of  plenty,  shall  we  not  receive  our  share  of  the  common  evil 
m  the  years  of  famine?  Qui  sentit  commodum,  sentire  debet  et  onus 
— He  who  feels  the  privilege,  should  prepare  for  the  privation.  If 
we  have  so  much  that  ])leases  us,  why  should  we  not  be  content 
with  that  which  pleases  God?  If  we  receive  so  many  comforts, 
shall  we  not  receive  some  afflictions,  which  will  serve  as  foils  to  our 
comforts,  to  make  them  the  more  valuable;  (we  are  taught  the 
worth  of  mercies,  bv  being  made  to  want  them  sometimes;)  and 
IS  alhivs  to  our  comforts,  to  make  them  the  less  dangerous,  to  keep 
>he  balance  even,  and  to  )>revent  our  being  lifted  up  above  measure? 
"Cor.  12.  7.  If  we  receive  so  much  good  for  the  body,  shall  we 
lilt  receive  some  good  for  the  soul;  that  is,  some  afflictions,  by 
«liich  we  partake  of  God's  holiness;  (Heb.  12.  10.)  something 
ivliich,  by  saddening  the  couiilcuance,  makes  the  heart  better?  Let 
Ii.urinining,  therefore,  as  well  as  boastinsj,  be  for  ever  excluded. 

IV.  Thus,  in  a  ^ood  measuie.  Job  still  held  fast  his  integrity; 
and  Satan's  desim  ajainst  him  was  defeated.  In  all  this  did  not 
Job  sin  with  his  lips;  he  not  only  said  this  well,  but  all  he  said,  at 
this  lime,  was  under  tlie  government  of  religion  and  right  reason: 
in  the  niMst  of  all  these  grievances,  hedid  not  speak  aword  amiss; 
and  we  ha\c  no  reason  to  think  but  that  he  also  preserved  a  good 
temper  of  mind,  so  that  Ihoush  there  might  be  some  stirrinasand 
risings  of  corruption  in  his  heart,  yet  grace  got  the  upper  hand, 
and  he  took  care  that  the  root  of  bitterness  mig;ht  not  spriu"'  ui)  to 
trouble  him,  Heb.  12.  15.  The  abundance  of  his  heart  was  for 
God,  produced  good  things,  and  suppressed  the  evil  that  was  there. 


which  was  out-voted  by  the  better  side.  If  he  did  think  any  evil, 
yet  he  laid  his  hand  upon  his  mouth,  (Prov.  30.  32.)  stifled  the 
evil  thought,  and  let  it  go  no  further;  by  which  it  appeared,  not 
only  that  he  had  true  grace,  but  that  it  was  stronsr,  a\id  victorious: 
in  short,  that  he  had  not  forfeited  the  character  of  a  perfect  and 
upright  man;  for  so  Ae  ajipears  to  be,  who,  in  the  midst  of  suti 
temptation,  offends  not  in  tvord,  Jam.  3.  2.   Ps.  17.  3. 

11.  Now  wlieii  Job's  three  friends  heard  of  aK 
this  evil  that  was  come  upon  him,  they  came  every 
one  from  his  own  place;  Eliphaz  the  Temanite, 
and  Bildad  the  Shtihite,  and  Zophar  the  Naania- 
thite:  for  they  had  made  an  appointment  together 
to  come  to  mourn  with  him,   and  to  comfort  him. 

12.  And  when  they  lifted  up  their  eyes  afar  off,  and 
knew  him  not,  they  lifted  up  their  voice,  and 
wept;  and  they  rent  every  one  his  mantle,  and 
sprinkled  dust  upon  their  heads   toward  heaven. 

13.  So  they  sat  down  with  him  upon  the  ground 
seven  days  and  seven  nights,  and  none  spake  a 
word  unto  him:  for  they  saw  that  Iiis  grief  was 
very  great. 

We  have  here  an  account  of  the  kind  visit  which  Job's  tiiree 
frie-ids  made  him  in  his  affliction.  The  news  of  his  extraordinary 
Troubles  spread  into  all  parts;  he  being  an  eminent  man,  both  for 
greatness  and  goodness,  and  the  circumstances  of  his  troubles 
being  very  uncommon.  Some,  who  were  his  enemies,  triumphed 
in  his  calamities;  (cA.  16. 10. — 19.18. — 30.\,Sfc.)  perhaps  they 
made  ballads  on  him:  but  his  friends  concerned  themselves  for 
him,  and  endeavoured  to  comfort  him;  a  friend  loveth  at  all  times, 
and  a  brother  is  born  for  adversili/.  Three  of  them  are  here 
named,  (v.  11.)  Eliphaz,  Bildad,  and  Zophar.  We  shall  meet  with 
a  fourth  after,  who,  it  should  seem,  was  present  at  the  whole  con- 
ference, namely,  Elihu;  whether  he  came  as  a  friend  of  Job,  or 
only  as  an  auditor,  does  not  appear:  these  three  are  said  to  be  his 
friends,  his  intimate  acquaintance,  as  David  and  Solomon  had 
each  of  them  one  in  their  court,  that  was  called  the  king's  friend. 
These  three  were  eminently  wise  and  good  men,  as  appears  by  their 
discoui-ses;  they  were  old  men,  very  old,  they  had  a  great  re|)utation 
for  knowledge,  aiid  much  deference  was  paid  to  their  judgment, 
ch.  32.  6.  It  is  probable  that  they  were  men  of  figure  in  tlicit 
country — princes,  or  heads  of  houses.     Now  observe, 

I.  That  Job,  in  his  prosperity,  had  contracted  a  friendship  with 
them:  if  they  were  his  equals,  yet  he  had  not  that  jealousy  of 
them;  if  his  inferiors,  yet  lie  had  not  that  disdain  of  them,  which 
was  any  hinderance  to  an  intimate  converse  and  correspondence 
with  them.  To  have  such  friends,  added  more  to  his  happiness 
in  the  day  of  his  prosperity,  than  all  the  head  of  cattle  he  was 
master  of.  Much  of  the  comfort  of  this  life  lies  in  acquaintance 
and  friendship  with  those  tliat  are  prudent  and  virtuous  ;  and  he 
that  has  a  few  such  friends,  ought  to  value  them  highly.  Job's  three 
friends  are  supposed  to  be  all  of  them  of  the  posterity  of  Abraham, 
which,  for  some  descents,  even  in  the  families  that  were  shut  out 
from  the  covenant  of  peculiarity,  retained  some  good  fruits  of  that 
pious  education  which  tbe  father  of  the  failhfid  gave  to  those  under 
his  charge.  Eliphaz  descended  fromTeman,  the  grandson  of  Esau; 
(Gen.  30.  11.)  Bildad  (it  is  probable)  from  Shuah,  Abraham's 
son  by  Keturali,  Gen.  25.  2.  Zophar  is  thought  by  some  to  be 
the  same  wi'.h  Zeplio,  a  dcscend.Tiit  from  Esau,  Gen.  36.11.  The 
preserving  of  so  much  wisdom  and  piety  among  those  that  were 
strangers  to  the  covenants  of  )iromise,  was  a  happy  presage  ot 
God's  grace  to  tlie  Gentiles,  when  the  partition-wall  should,  in 
the  latter  davs,  be  taken  down.  Esau  was  rejected ;  yet  many  that 
came  from  him  inherited  some  of  the  best  blessings. 

II.  That  they  continued  Iheir  friendship  with  Job  in  \iis  ad- 
versity, when  most  of  his  friends  had  forsaken  him,  ck.  19. 14 
Two  ways  they  shewed  their  friendship. 


Before  Christ  1320. 


JOB,  il,  lil. 


Job  visiled  by  his  Fnoids. 


1.  By  llie  kind  visit  llicv  made  liini  in  iiis  affHciion,  to  mourn 
« itli  him,  and  lo  conifiiit  liijii,  r.  11.  Froijably,  llicv  had  been 
wont  to  visit  him  in  his  prosperiiy,  not  lo  hunt  oi'  hawk  willi  him, 
not  to  dance  or  play  at  cards  wi'h  him,  hut  to  enloiiain  and  edify 
themselves  «ith  iiis  h^ariied  ai;d  pimis  converse;  and  now,  that 
he  was  in  adversity,  tliey  came  to  sliaie  with  iiini  in  his  griefs,  as 
formerly  they  had  come  to  share  willi  hiui  in  his  comforts. 
These  were  wise  men,  whose  heart  was  in  the  house  of  7nournin°;, 
Ecfl.  7.  4.  A'isilinsr  the  afflicted,  sick  or  sore,  fatherless  or  child- 
less, in  their  sorrow,  is  made  a  branch  of  pure  religion  anil 
tinde/iled ;  (Jam.l.  27.)  and,  if  done  from  a  uood  principle,  will 
be  abundantly  recompensed  shortly,  Matlh.  25.  30.  By  visiting 
the  sons  and  daughters  of  affliction,  we  may  contribute  to  the 
improvement,  (1.)  Of  our  own  graces;  for  many  a  good  lesson  is 
to  be  learned  from  the  troubles  of  others;  we  may  look  upon  them, 
and  receive  instruction,  and  be  made  wise  and  serious.  (2.)  Of 
their  comforts;  by  putting  a  respect  upon  them,  we  encourage 
them,  and  some  good  word  may  be  spoken  to  them,  which  may 
help  to  make  them  easy.  Job's  friends  came,  not  to  satisfy  their 
curiosity  with  an  account  of  his  troubles,  and  the  strangeness  of 
the  circumstances  of  them;  much  less,  as  David's  false  friends,  to 
make  invidious  remarks  upon  him,  (Ps.  41.  G  .  .  8.)  but  to  mourn 
with  him,  to  mingle  their  tears  with  his,  and  so  to  comfort  him. 
It  is  much  more  pleasant  to  visit  those  in  affliction,  to  whom  com- 
fort belongs,  than  those  to  whom  we  must  first  speak  conviction. 

Concerning  these  visitants,  observe,  [1.]  That  they  were  not  sent 
for,  but  came  of  their  own  accord;  (ch.  6.  22.)  whence  Mr. Caryl 
observes,  that  it  is  good  manners  to  be  an  unbidden  guest  at  the 
house  of  mourning,  and,  in  comforting  our  friends,  to  prevent  t..heir 
invitations.  [2.]  That  they  made  an  appointment  to  come.  Note, 
Good  people  should  make  appointments  among  themselves  for 
doing  !r'""d.  so  e-  'iting  a"d  obliging  one  another  to  it,  and  assist- 
ing an  '  '-n.  ■lura^'i  ig  one  another  in  it.  For  the  carrying  on  of 
anv  pi  I'jsigii.  '  t  hai.l  join  in  hand.  [3.]  Tliat  thev  cnnie 
with  a  design  Cand  we  have  reason  to  think  it  was  a  sincere  design) 
lo  comfort  him,  and  yet  proved  miserable  comforters,  through 
their  unskilful  management  of  his  case.  Many  that  aim  well,  by 
mistake,  come  short  of  thoir  aim. 

2.  Ry  their  tender  sympathy  with  him  and  concern  for  him  in 
his  affliction;  when  they  saw  him  at  some  distance,  he  was  so  dis- 
ficrwrr d  and  deformed  w  ith  his  sores,  that  Ihei/  knew  him  not,  v.  12. 
His  face  was/o?«/  with  weeping,  (fA.16. 16.)  like  Jerusalem's  Na- 
(rarites,  tliat  had  been  ruddy  as  the  rubies,  but  were  now  blacker 
than  a  coal.  Lam.  4.  7,  8.  What  a  chancce  will  a  sore  disease,  or, 
without  that,  oppressing  care  and  grief,  make  in  the  countenance, 
in  a  little  time  !  /*  this  Naomi?  Ruth,  1.  19.  So,  Is  this  Job? 
How  art  thou  fallen  !  How  is  thy  glory  stained  and  sullied,  and 
all  thine  honour  laid  in  the  dust!     God  fit  us  for  such  changes! 

Observing  him  thus  miserably  altered,  thev  did  not  leave  him, 
in  a  fright  or  loathing,  but  expressed  so  much  the  more  tenderness 
toward  him. 

(1.)  Comingto  mourn  with  liim,  they  vented  their  undissembled 
grief  in  all  the  then  usual  expressions  of  that  passion;  they  wept 
aloud;  the  sight  of  them,  Cas  is  usual,)  revi\ed  Job's  grief,  and 
set  him  a-weeping  afresh,  which  fetched  floods  of  tears  from  their 
eves.  They  rent  their  clothes,  and  sprinkled  dnst  upon  their 
heads,  as  men  that  would  strip  themselves,  and  abase  themselves, 
with  their  friend  that  was  stri'iped  and  abased. 

2.)  Comina;  to  comfort  him,  tliev  sat  down  wi'h  him  upon  tl'.e 
CTound,  for  so  he  received  visits;  and  (hey,  not  in  compliment  to 
him,  but  in  true  compassion,  put  themselves  into  'lie  same  hnmble 
and  uneasy  place  and  posture.  They  iiad  npny  a  lime,  it  is  likely, 
silten  with  him  on  his  couches,  and  at  his  table,  in  his  prosperity, 
and  were  therefore  uiliing  to  share  with  him  in  his  grief  and  po- 
verty, because  they  had  shared  with  him  in  his  joy  and  plenty.  It 
was  not  a  modish  short  visit  that  they  made  him,  just  to  look  upon 
him  and  be  gone;  but,  as  those  that  could  have  no  enjoyment  of 
themselves,  if  they  had  returned  to  their  place,  w  hiic  tlicir  friend 
was  in  so  much  misery,  they  resoh.'cd  to  stay  with  him  till  they 
saw  him  mend  or  end,  and  therefore  took  lod^rings  near  him, 
ihoi'gh  he  was  not  now  able  to  entertain  them  as  he  had  done,  and 
vor..  II  .'i't 


they  must  therefore  bear  their  own  charges.  P,very  day,  l<,r  se\tri 
days  together,  at  the  hours  in  which  he  ;idmilted  company,  they 
came  and  sat  wilh  him,  as  his  companions  in  tribulation,  and 
exceptions  from  that  rule,  Aulliis  ad  adiiii'^sas  ihit  amicus  opes — 
They  who  have  lost  their  ivealih,  are  not  to  expect  the  visits  <j 
their  friends. 

They  sal  with  him,  but  none  spake  a  word  to  him,  only  they 
all  attended  to  the  particular  narratives  he  gave  of  his  troubles. 
They  were  silent,  as  men  astonished  and  amazed;  Ctirte  leve$ 
loquuntur,  ingentes  stupcnt — Our  lis:htcr  griefs  have  a  voice; 
those  which  are  more  oppressive,  are  mute;  or,  according  to  Sir 
R.  Blackmore, 

So  lon»  a  time  they  held  tlieir  peace,  to  shew 

A  reverence  due  to  sucli  piodigioiis  woe. 

They  spake  not  a  word  to  him,  whatever  they  said  one  to  an- 
other, by  way  of  instruction,  for  the  improvement  of  the  present 
providence.  They  said  nothing  to  that  purport  to  which  afterward 
they  said  much — nothing  to  grieve  him;  {ch.  4.  2.)  because  they 
saw  his  grief  was  very  great  already,  and  they  were  loath  at  first 
to  add  affliction  to  the  afflicted.  There  is  a  time  to  keep  silence, 
when  either  the  wicked  is  before  us,  and  by  speaking  we  may 
harden  them,  (Ps.  39.  1.)  or  when  by  speaking  we  mav  offend  the 
generation  of  God's  children,  Ps.  73. 15.  Their  not  entering  upon 
llic  following  solemn  discourses  till  the  seventh  day,  may  jierliajis 
intimate  that  it  was  tlie  sabbath-day,  which,  doubtless,  was  ob- 
served in  the  patriarchal  age,  and  to  that  day  they  adjourned  the 
intended  conference,  because,  probably,  then  company  resorted, 
as  usual,  to  Job's  house,  to  join  with  him  in  his  devotions,  who 
might  be  edified  by  the  discourse.  Or  rather,  by  their  silence  so 
long,  they  would  intimate,  that  what  they  afterwards  said  was 
well-considered  and  digested,  and  the  result  of  many  thoughts. 
The  heart  of  the  ivise  studies  to  answer.  We  si:  i!  i  thi'ik  twice 
before  we  speak  once,  especially  in  such  -i  ciise  as  '  is,  Ihiidi  long, 
and  we  shall  be  the  better  able  to  speak  sli..rt  ai.u  >./  the  ;  urpose. 

CHAP.  III. 

Ye  have  heard  of  the  patience  of  Job,  soys  the  npostlc,  Jam.  5.  11.  So  urt 
have,  and  of  his  impatience  too.  We  u-ondind  that  a  man  skottld  be  so 
patient  as  he  was;  (ch.  1.  and  2.)  but  we  wuudirt^d  t:lso,  that  a  good  man 
should  be  so  impatient  as  he  is  here  in  this  chapter,  where  we  find  him 
cursing  his  day,  and,  in  passion,  /.  Complaining  that  he  was  bom,  v.  !..  10, 
//.  Complaining  that  he  did  not  die  as  soon  as  he  teas  Lorn,  v.  tl  ..  19. 
///.  Complaining  that  his  life  teas  now  continmd  ahtn  he  teas  in  mi.vtry, 
r;  20.  .26.  In  this,  it  must  be  owned  that  Job  sinntd  tcith  his  lips,  and  il  is 
written,  not  for  our  imitation,  but  our  admonition,  that  he  who  thinks  he 
stands,  may  take  heed  lest  hefaU, 


1.    A    TTER    this    opened   Job    his    moiiili 
JL  \-  cursed 


niid 
his  day.  2.  And  Job  spake,  aiid 
said,  3.  Let  the  day  perish  wherein  1  was  born, 
and  the  night  ««  u/iic/t  it  was  said,  There  is  a 
man  child  conceived.  4.  Let  that  day  be  daii:i:e.'<s; 
let  not  God  regard  it  from  above;  neither  let  the 
light  shine  upon  it.  5.  Let  darkness  aiid  tha 
shadow  of  death  stain  it;  let  a  cloud  dwell  upon 
it;  let  the  blackness  of  the  day  terrify  it.  G.  ^5 
for  that  night,  let  darkness  seize  upon  it ;  let  it  not 
be  joined  onto  the  days  of  the  year,  let  it  not  come 
into  the  number  of  the  months.  7.  Lo,  let  that 
night  be  solitary,  let  no  joyful  voice  come  therein. 
8.  Let  them  curse  it  that  curse  the  day,  who  are 
ready  to  raise  up  their  mourning.  9.  Let  the  stars 
of  the  twilight  thereof  be  dark ;  let  il  look  for 
light,  but  have  none;  neither  let  it  see  the  daAvn- 
iiig  of  the  day :  10.  Because  it  shut  not  up  the 
doors  of  my  mothers  womb,  nor  hid  sorrow  from 
mine  eyes. 


Before  Christ  15*20. 


JOB    fll 


Job  curses  liis  Dav, 


Lonn;  was  Job's  lieart  hot  williin  liiin;  uhile  lie  was  musing, 
tlie  fin;  buriifid,  .-Hid  tlie  more  for  being  stifli'd  and  stijipressed  ; 
at  leiiu'lli,  he  spake  with  his  loiigue,  hut  not  sirIi  a  £;.>od  word  as 
David  spake  after  a  lone;  j)ause,  Lord,  mnke  vie  to  know  my  end. 
Vs.  39.  3,  4.  Sevc'i  days  the  propliet  RzekicI  at  down  astonished 
with  the  captives,  and  then  (jirohably  on  toe  sahbatb-day)  the 
word  of  the  Lord  came  to  him,  Ezek.  3.  15,  Ifi.  So  long  Job  and 
his  friends  sat  thinking,  but  said  noliiing  ;  thty  were  afraid  of 
speaking  what  they  thought,  lest  they  shou!,4  grieve  him,  and  ke 
durst  not  give  vent  to  his  thoughts,  lest  lie  should  offend  them. 
They  came  to  comfort  him,  but,  finding  his  afflictions  very  extra- 
ordinary, they  began  to  think  comfort  did  not  belong  to  him, 
suspecting  him  to  be  a  hypocrite,  and  therefore  they  said  nothing. 
But  losers  think  they  may  have  leave  to  speak,  and  therefore  Job 
pives  vent  first  to  his  thoughts.  Unless  lliev  had  been  better,  it 
had  been  well  if  he  had  kept  them  to  iiinisclf. 

In  short,  he  cursed  his  day,  the  day  of  his  birth,  wished  he  had 
never  been  born,  could  not  think  or  speak  of  his  own  birth  without 
rpgrct  and  vexation.  Whereas  men  usually  observe  the  annual 
return  of  their  birth-day  with  rejoicing,  he  looked  upon  it  as  the 
unhappiest  day  of  the  year,  because  the  unhappiest  of  his  life, 
being  the  inlet  into  all  his  woe.     Now, 

I.  This  was  bad  enough.  The  extremity  of  his  trouble  and  the 
discomposure  of  his  spirits  may  excuse  it  in  part,  but  he  can  by  no 
means  be  justified  in  it.  Now  he  has  forgotten  the  good  he  was 
born  to,  the  lean  kine  have  eaten  up  the  fat  ones,  and  he  is  filled 
with  thoughts  of  the  c\il  only,  and  wishes  he  had  never  been 
born.  The  prophet  Jeremiah  himself  expressed  bis  resentment  of 
bis  calamities,  in  language  not  much  unlike  this,  Woe  is  me,  my 
mother,  that  thou  hnst  home  me  !  ( Jer.  1 .5.  1 0.)  Cursed  be  the  day 
tcherein  T  was  born,  Jer.  20.  14,  cV.  We  may  suppose  that  Job, 
in  his  prosperity,  had  many  a  time  blessed  God  for  the  day  of  his 
b'rlh,  and  reckoned  it  a  happy  day;  yet  now  he  brands  it  with  all 
j»ossible  marks  of  infamy.  When  we  consider  the  iniquity  in  which 
ue  were  conceived  and  oorn,  we  have  reason  enough  to  reflect 
with  sorrow  and  shame  upon  the  day  of  our  birlli,  and  to  say  that 
(he  dai/  of  our  death,  by  which  we  me  freed  from  sin,  (Rom.  6.7.) 
is  far  better,  Eccl.  7. 1.  But  to  curse  the  day  of  our  birth,  because 
then  we  entered  upon  the  calamitous  scene  of  life,  is  to  qiiarrel 
with  ;he  God  of  nature,  to  despise  the  dignity  of  our  being,  and 
to  indulge  a  passion  which  our  own  calm  and  sober  thoushts  will 
make  us  ashamed  of.  ("eriainly  there  is  no  condition  of  life  a  man 
can  be  in  in  this  worl  I,  but  he  may,  in  it,  (if  it  be  not  his  own 
fault,)  so  honour  God,  and  work  out  his  ovni  salvation,  and  make 
sure  a  happiness  for  himself  in  a  belter  world,  that  he  will  have 
no  reason  at  all  to  whh  ha  had  never  been  born,  but  a  great  deal 
of  reason  to  say  that  he  had  his  being  to  good  purpose.  Yet  it 
must  be  owned,  if  there  were  not  anollier  life  iifler  this,  and  divine 
consolations  to  supp{n-t  us  in  the  pros])ects  of  it,  so  many  are  the 
sorrows  and  troubles  of  this,  that  we  mis;ht  sonielinies  be  tempted 
to  say  that  we  were  made  in  rain,  ( Ps.  00.  47.)  and  to  w  ish  we 
hafi  never  been.  There  are  those  in  hell,  who,  with  good  reason 
wish  thev  had  never  been  born,  as  Judas,  Mai!h.-2().  24.  But, 
on  tiiis  side  hell,  there  can  be  no  reason  forso\ai!i  and  ungrateful 
a  wish.  It  was  Jol/s  folly  and  weakness  to  cuise  his  dav  ;  we 
must  say  of  it,  This  was  his  infirmity;  l>uf  good  men  have  some- 
times failed  in  the  exercise  of  those  araces  vhiih  they  have  been 
most  eminent  for,  that  we  may  understand,  that,  when  they  are 
said  to  be  perfect,  it  is  meant  that  they  were  upright,  not  that 
•hey  were  sinless.  lastly.  Let  us  observe  it,  to  the  honour  of 
vhe  sjiirilnal  life  above  the'  natural,  that,  Ihoush  many  have  cursed 
the  day  of  their  first  birlh,  never  anv  cursed  the  dav  of  their  new- 
birth,  nor  wished  they  never  had  had  grace,  and  the  spirit  of 
grace,  eiven  them  ;  those  are  the  most  excellent  gifts,  above  life 
and  being  itself,  and  which  will  never  be  a  burthen. 

II.  Yet  it  was  not  so  bad  as  Satan  i)roniised  himself:  Job  cursed 
his  da;>,  but  he  did  not  c(ir>ip  his  God  ;  was  Wiary  of  his  life,  and 
would  gladly  have  ])ailed  with  that,  but  not  weary  of  his  religion; 
he  resolutely  cleaves  to  that,  and  will  never  let  it  go.  The  dispiite 
between  God  and  Satan  concerning  Job,  was  not  whether  Job  had 
his  bfirmifies,  and  whether  he  was  subject  to  like  passions  as  we  , 


are  ;  (that  was  granted ;)  but  whether  he  w  as  a  hypocrite,  and 
secretly  hated  God,  and,  if  he  were  provoked,  woidd  shew  it; 
upon  trial,  it  proved  that  he  was  no  such  man.  Nay,  all  this  may 
consist  with  his  being  d  pattern  of  patience;  for  though  he  did 
thus  speak  unadvisedly  with  his  lips,  yet,  both  before  and  after, 
he  expressed  great  submission  and  resignation  to  the  holy  will  of 
God,  and  repented  of  his  impatience;  he  condemned  himself  for 
it,  and  therefore  God  did  not  condemn  him ;  nor  must  we,  but 
watch  the  more  carefully  over  ourselves,  lest  we  sin  after  the  simili- 
tude of  this  transgression. 

The  particular  expressions  which  Job  used,  in  cursing  his  day, 
are  full  of  poetical  fancy,  flame,  and  rapture;  and  create  as  much 
difficulty  to  the  critics  as  the  thing  itself  does  to  the  divines:  we 
need  not  be  particular  in  our  observations  upon  them. 

When  he  would  express  his  passionate  wish  that  he  had  never 
been,  he  falls  foul  upon  the  day;  and, 

1.  He  wisher!  that  earth  m\'s\\\.  forget  it;  Let  it  perish,  v.  3. 
Let  it  vof  be  joined  to  the  duys  of  the  year,  v.  (5.  "  Let  it  be  not 
only  not  inserted  in  the  calendar  in  red  letters,  as  the  day  of  the 
king's  nativity  usclh  to  be,"  (and  Job  was  a  king,  eh.  29.  ult.') 
"  but  let  it  be  rased  and  blotted  out,  and  buried  in  oblivion.  Let 
not  the  v.orld  know  that  ever  such  a  man  as  I  was  born  into  it, 
and  lived  in  it,  who  am  made  such  a  spectacle  of  misery." 

2.  That  Heaven  might  frown  upon  it;  Let  not  God  regard  it 
from  above,  r.  4.  "  Every  thing  is  indeed  as  it  is  with  God;  that 
day  is  honourable  on  which  he  jmts  honour,  and  which  he  distin- 
guislies  and  crowns  with  his  favour  and  blessing,  as  he  did  the 
seventh  dav  of  the  week ;  but  let  my  birth-day  never  be  so  honoured, 
let  it  be  nigra  enrbone  notandiis — marked  as  with  a  black  coal,  for 
an  evil  dav,  by  him  that  determines  the  times  before  appointed. 
The  Father  and  Fountain  of  light  appointed  the  greater  light  to 
rule  the  day,  and  lessor  liahts  to  rule  the  night;  but  let  that  want 
the  benefit  of  both."  (1.)  Let  that  day  he  darkness;  (r.  4.)  and 
if  the  light  of  the  day  be  darkness,  how  great  is  that  darkneasl 

t  is  terrible,  because  tl;tn  we  look  for  light.  Let  the  gloomiuess 
of  the  day  represent  Job's  condition,  whose  sun  went  down  at  noon. 
V2.)  As  for  that  night  loo,  let  it  want  the  benefit  of  moon  and 
Stars,  and  let  drirlmess  seize  vpnn  it,  thick  darkness,  darkness  that 
may  be  felt,  which  will  not  befriend  the  repose  o!  the  night  by  its 
silence,  but  rather  disturb  it  with  its  terrors. 

3.  That  all  joy  might  forsake  it ;  "  Let  it  be  a  melancholy  night, 
solitary,  and  not  a  merry  night  of  music  or  dancmg;  let  no  joyful 
voice  come  therein  ;"  ( r.  7.)  "  let  it  be  a  long  night,  and  not  see  the 
eye-lids  of  the  morning ,"  (r.  0.)  ".which  bring  joy  with  them." 

4.  That  all  curses  might  /"o//o!<i  it;  (f.  8.)  "Let  none  ever 
desire  to  see  it,  or  bid  it  welcome  when  it  comes,  but,  on  the  con- 
trary, let  them  curse  it  that  curse  the  day.  Whatever  day  any  are 
tempted  to  curse,  let  them  at  the  same  time  bestow  one  curse  upon 
my  birth-day;  |)articularly  those  that  make  it  their  tiade  to  raise 
up  mourning  at  funerals  with  their  ditties  of  lamentation.  Let 
them  that  curse  the  day  of  the  death  of  others,  in  the  same  breath 
curse  the  day  of  my  birth."  Or,  those  who  are  so  fierce  and 
daring  as  to  be  ready  to  raise  up  the  Leviathan,  for  that  is  the 
word  here;  who,  being  about  to  strike  the  whale  or  crocodile, 
curse  it  with  the  bitterest  curse  they  can  invent,  hoping  by  those 
incantations  to  weaken  it,  and  so  to  make  themselves  masters  of  it. 
Probably  some  such  custom  might  there  be  used,  to  which  our 
divine  jioet  alludes.  Let  it  be  as  odious  as  the  day  icherein  men 
bewail  the  greatest  misfortune,  or  the  time  wherein  they  see  the 
most  dreadful  apparition:  so  Bishop  Patrick,  I  suppose,  taking 
the  Leviathan  here  to  signify  the  Devil,  as  others  do,  who  under 
stand  it  of  the  curses  used  by  conjurers  and  magicians  in  raising 
the  Devil,  or  when  they  have  raised  a  devil  that  they  cannot  lay. 

But  what  is  the  ground  of  Job's  quarrel  w  ilh  the  day  and  night 
of  his  birth?  It  is  because  it  shut  not  up  the  doors  of  his  mother's 
womb,  v.  10.  See  the  fidly  and  uiadness  of  a  passionate  discon- 
tent, and  how  absurdly  and  extravagantly  it  talks,  when  the  reins 
are  laid  on  the  neck  of  if.  Is  this  Job,  who  was  so  much  admired 
for  his  wisdom,  that  nniohim  men  gave  ear,  and  kept  silence  at  hit 
counsel,  and  after-  his  words  ihey  spake  not  again?  ch.  29.  21,  22. 
Surely  his  wisdom  failed  him,  (1.)  When  he  took  so  much  pains 


Before  Christ  1520. 


JOB,  III. 


Job's  Complaint  of  Life. 


to  express  his  desire  that  he  Iiad  never  been  horn,  vhich,  at  the 
best,  was  a  vain  wish,  for  it  is  impossiui^  to  make  lliat  which  lias 
been,  not  to  have  been.  (2.)  When  lie  was  so  liberal  of  lus 
curses  upon  a  day  and  a  night,  that  could  not  be  hurt,  or  made 
ever  the  worse  for  his  curses.  (3.)  When  he  wished  a  thing  so 
very  barbarous  to  his  own  mother,  as  lliat  she  might  not  have 
brouglit  hira  forth,  when  her  full  time  was  come;  which  must  in- 
evitably have  been  her  death,  and  a  miserable  death.  (4.)  When 
he  despised  the  goodness  of  God  to  him,  (in  giving  him  a  being, 
such  a  being,  so  noble  and  excellent  a  lifo,  such  a  life,  so  far 
above  that  of  any  other  creature  in  this  lower  world,)  and  under- 
valued the  gift,  as  not  worth  the  acceptance,  only  because  trtnisiit 
cum  onere- — it  urns  clogs^ed  ii-ith  a  proviso  of  trouble,  which  now, 
at  length,  came  upon  him,  after  many  years'  enjoyment  of  its 
pleasures.  What  a  foolish  thing  it  was  to  w ish  that  his  eyes  had 
never  seen  the  light,  that  so  they  might  not  have  seen  sorrow, 
which  yet  he  might  hope  to  see  through,  and  beyond  which  he 
might  see  joy  !  Did  Job  believe  and  hope  that  he  shoidd  j>j  A/s 
flesh  see  God  at  the  latter  day;  (eh.  19.  20.)  and  yet  would  he 
wish  he  never  had  had  a  being  capable  of  such  a  bliss,  only  be- 
cause, for  the  present,  he  had  sorrow  in  the  flesh?  God,  by  his 
grace,  arm  us  against  this  foolish  and  hurtful  lust  of  impatience  ! 

11.  Wliy  died  I  not  from  the  womb?  w/iy  did 
I  not  give  up  the  ghost  when  I  came  out  of  the 
l)elly?  12.  Why  did  the  knees  prevent  me?  Or 
Avliy  the  breasts  that  I  should  suck?  1.3.  For  now 
shouhf  I  have  lain  still  and  been  quiet,  I  should 
have  slept:  then  had  I  been  at  rest,  14.  With  kings 
and  cftnnselle'-s  of  the  earth,  which  built  desolate 
places  '"  ■  ihein-selves;  15.  Or  with  princes  that  had 
gold,  \-. !.:)  filitJ  their  liouses  with  silver:  IG.  Or 
as  an  hidden  untimely  birth  I  had  not  been;  as 
infants  which  never  saw  light.  17.  There  the 
wicked  ceaso from  troubling;  and  there  the  weary 
be  at  rest.  18.  There  the  prisoners  rest  together; 
they  hear  not  the  voice  of  the  oppressor.  19.  The 
small  and  great  are  there ;  and  the  servant  is  free 
from  his  master. 

Job,  perhaps  reflectmg  upon  himself  for  his  folly  in  wishing  he 
had  never  been  born,  follows  it,  and  thinks  to  mend  if,  with  an- 
other, little  better,  that  he  had  died  as  soon  as  he  was  born,  which 
he  enlarges  upon  in  these  verses.  When  our  Saviour  would  set 
forth  a  very  calamitous  state  of  things,  he  seems  to  allow  such  a 
saying  as  this.  Blessed  are  the  barren,  and  the  ivomhs  that  vever 
bare,  and  the  paps  tvhich  never  gave  suck;  (Luke,  23.  29.)  but 
blessing  the  barren  womb  is  one  thing,  and  cursing  the  fruitful 
womb  is  another!  It  is  good  to  make  llie  best  of  afflictions,  but 
it  is  not  good  to  make  the  worst  of  mercies.  Our  rule  is,  Bless, 
and  curse  not. 

Life  is  often  put  for  all  good,  and  death  for  all  mil ;  yet  Job  here 
very  absurdly  complains  of  life  and  its  supports,  as  a  curse  and 
plague  to  him,  and  covets  death  and  the  grave,  as  the  greatest  and 
most  desirable  bliss.  Surely  Satan  was  deceived  in  Jul),  when  he 
applied  that  maxim  to  him.  All  that  a  man  hath  ivill  he  give  for 
his  life;  for  never  any  man  valued  life  at  a  lower  rate  than  he  did. 

L  He  ungratefully  quarrels  with  life,  and  is  angrj'  that  it  was 
not  taken  from  him  as  Soon  as  it  was  given  him;  (r.  11,  12.)  Why 
died  not  I  from  the  womb?  See  here,  1.  What  a  weak  and  help- 
less creature  man  is  when  he  comes  into  the  world,  and  how- 
slender  the  thread  of  life  is,  when  it  is  first  drawn.  We  are  ready 
to  die  from  the  womb,  and  to  breathe  our  last,  as  soon  as  we 
begin  to  breathe  at  all.  We  can  do  nothing  for  ourselves,  as  other 
creatures  can,  but  should  drop  into  the  grave,  if  the  knees  did  not 
prevent  us;  and  the  lamp  of  life,  when  first  lighted,  would  go  out 
of  itself,  if  the  breasts  given  us,  that  we  should  suck,  did  not  supply 


it  with  fresh  oil.  2.  \V'liat  a  merciful  and  lender  care  Divine 
Providence  took  of  us,  at  our  entrance  into  the  world,  it  was 
owing  to  this,  that  we  died  not  from  the  tvomb,  and  did  not  give 
up  the  ghost  when  u-e  came  out  of  the  belli/.  Why  w ere  we  not  cut 
off  as  soon  as  \\c.  were  born?  Not  because  we  did  not  deserve  it; 
justly  might  such  weeds  have  been  ])lucked  up  as  soon  as  they 
appeared,  justly  might  such  cockatrices  have  been  crushe<l  in  the 
egg:  not  because  we  did,  or  could,  take  any  c;ire  of  ourselves  and 
our  own  safety;  no  creature  comes  into  the  world  so  shiftless  as 
man.  It  was  not  <mr  might,  or  the  p<.wcr  of  our  hand,  that  pre- 
served us  these  beings  ;  but  God's  jiower  and  (irovidence  upheld 
our  frail  lives,  and  his  ])ity  and  patience  spared  our  (orfeiled  lives. 
It  was  owing  to  this  that  the  knees  prevented  us.  NatLiral  affection 
is  put  into  parents'  hearts  by  the  hand  of  the  Ciod  of  riaturr:  and 
hence  it  was,  that  the  blessings  of  the  breast  attended  those  of 
the  womb.  3.  What  a  great  deal  of  vanity  and  vexation  of  s|)iiit 
attends  human  life.  If  we  had  not  a  God  to  serve  in  this  world, 
and  better  things  to  hope  for  in  another  world,  consider'ng  the 
faculties  we  are  endued  with,  and  the  troubles  we  are  surrounded 
with,  we  should  be  strongly  tempted  to  « ish  that  we  had  died  from 
the  tvomb,  which  had  prevented  a  great  deal  both  of  sin  and  misery. 

He  tliat  is  boin  to-ilay,  and  dies  to-monow. 
Loses  some  lioius  of  joy,  l)iit  mouths  of  sorrow. 

4.  The  evil  of  impatience,  fretfulness,  and  discontent;  when 
they  thus  prevail,  they  are  unieasonabie  and  absurd,  impious  and 
ungrateful;  tliev  arc  a  slightini;  and  undervaluing  of  (iod's  favour. 
How  much  soever  life  is  imbiltercd,  we  must  say,  "  It  was  of  the 
Lord's  mercies  that  we  died  not  from  the  Wduib,  that  we  were 
not  consumed."  Hatred  of  life  is  a  contradiction  to  the  common 
sense  and  sentiments  of  mankind,  and  our  own  at  another  timt-. 
Let  discontented  people  declaim  ever  so  much  a<_' -i'-.st  life,  I  hey 
will  be  loath  to  part  wi'.h  it  when  it  con;fs  to  tin-  jioint.  When 
the  old  man  iu  the  fable,  being  tired  with  his  bur'I'en,  l!  rew  it 
down  with  discontent,  and  called  for  death,  and  death  came  to 
him,  and  asked  him  what  he  would  have  with  him,  he  then 
answered,   "  Nothing,  but  help  me  up  with  my  burthen." 

II.  He  passionately  applauds  death  and  the  grave,  and  seems 
(juite  in  love  with  them.  To  desire  to  die,  that  we  may  be  with 
Christ,  that  we  maybe  free  from  sin,  and  that  we  may  be  clothed 
upon  with  our  house  irhich  is  from  heaven,  is  the  effect  and  evidence 
of  grace  ;  but  to  desire  to  die,  only  that  we  may  be  quiet  in  the 
grave,  and  delivered  from  the  troubles  of  this  life,  savours  of  cor- 
ruption. Job's  considerations  here  may  be  of  good  use  to  reconcile 
us  to  death  when  it  comes,  and  to  make  us  easy  under  the  arrest 
of  it ;  hut  they  ought  not  to  be  made  use  of  as  a  pretence  to  quarrel 
with  life  while  it  is  continued,  or  to  make  us  uneasy  under  the 
burthens  of  it.  It  is  our  wisdom  and  duty  to  make  the  best  of 
that  which  is,  be  it  living  or  dying,  and  so  to  live  to  the  Lord, 
and  die  to  the  Lord,  and  to  be  his  in  both,   Rom.  14.  it. 

Job  here  frets  himself  with  thinking,  that,  if  he  had  but  died 
as  soon  as  he  was  born,  and  been  carried  from  the  wondj  to  the 
grave, 

1.  His  condition  woidd  have  been  as  good  as  that  of  the  best. 
I  should  have  been  (says  he,  r\14.)  with  kings  and  comisellers 
of  the  earth,  whose  pomp,  power,  and  jiolicy,  cannot  set  tliem  out 
of  the  reach  of  death,  nor  secure  them  from  the  grave,  nor  dis- 
tinguish their's  from  common  dust  in  the  grave.  Even  princes, 
who  had  gold  in  abundance,  could  not,  with  it,  bribe  death  to 
overlook  them  when  he  came  with  commission;  and  though  Ihev 
filled  their  houses  with  silver,  yet  they  were  forced  to  lea\e  it  all 
behind  them,  no  more  to  return  to  it.  Some,  by  the  <lesolafe 
places  which  the  kings  and  counsellers  are  here  said  to  build  for 
themselves,  understand  the  sepulchres  or  monuments  they  prepared 
for  themselves  in  their  life-time;  as  Shebna  (Isa.  22.  16.)  hnrri 
him  out  a  sepulchre;  avd  by  the  gold  which  the  princes  Iiad,  aul 
the  silver  with  which  they  filled  their  houses,  they  understand  the 
treasures  which,  they  say,  it  was  usual  to  deposit  in  the  graves  r>i 
great  men.  Such  arts  have  been  used  to  preserve  their  dignity, 
if  possible,  on  the  other  side  death,  and  to  keep  themselves  from 
hvag  even  with  those  of  inferior  rank;  but  it  will  not  do;  death 


Before  Christ  1520 


JOB, 


is,  and  will  he,  an  iiresistible  leveller;  Mors  sceptra  Ugonihus 
aqtinf — Death  miiis;les  sceptres  iclth  spades.  Rich  and  poor  meet 
together  in  the  p;rave;  and  there,  a  hidden  unlimely  birth,  (v.  16.) 
a  child  that  either  never  saw  light,  or  but  just  opened  its  eves, 
and  peeped  into  the  world,  and,  not  liking  it,  closed  them  again, 
and  hastened  out  of  it,  lies  as  soft  and  easv,  lies  as  high  and  safe, 
as  kings,  and  counsellers,  and  princes  that  had  gold ;  "  And 
therefore,"  says  Job,  "  would  I  had  lain  there  in  the  dust,  rather 
than  live  to  lie  here  in  the  ashe?  !" 

2.  His  condition  would  have  been  much  better  than  now  it  was, 
V.  13.  "  Then  should  I  have  lain  still  and  been  quiet,  which  now  I 
cannot  do,  I  cannot  be,  but  am  still  tossing  and  unfjuiet  ;  then  I 
should  have  slept,  whereas  now  sleep  departeth  from  mine  eves; 
then  had  I  been  at  rest,  whereas  now  I  am  restless."  Now  that 
life  and  immortality  are  brought  to  a  much  clearer  light  by  the 
gospel  than  before  they  were  placed  in,  good  Christians  can  give 
a  better  account  than  this  of  the  gain  of  death ;  "  Then  should  I 
have  been  present  with  the  Lord,  then  should  I  have  seen  his 
glory  face  to  face,  and  no  longer  through  a  glass  darkly;"  but  all 
that  poor  Job  dreamed  of,  was  rest  and  quietness  in  the  grave, 
out  of  the  fear  of  evil  tidings,  and  out  of  the  feeling  of  sore  boils. 
Then  should  I  have  been  quiet;  and  had  he  kept  his  temper,  his 
•jven  easy  temper  still,  which  he  was  in,  in  the  two  foregoing 
chapters,  entirely  resigned  to  the  holy  will  of  God,  and  acquiescing 
in  it,  he  might  have  been  quiet  now ;  his  soul,  at  least,  might 
bave  dwelt  at  ease,  even  when  his  body  lay  in  pain,   Ps.  25.  13. 

Observe  how  finely  he  describes  the  repose  of  the  grave ;  which 
(provided  the  soul  also  be  at  rest  in  God)  may  much  assist  our 
h-iumphs  over  it. 

( 1.)  Those  that  now  are  troubled,  will  there  be  out  of  the  reach 
of  trouble;  («.  17.)  There  the  tviclced  cease  from  troubling :  when 
persecutors  die,  they  can  no  longer  persecute,  their  hatred  and 
envi/  are  now  perished.  Herod  had  vexed  the  church,  but  ^^hen 
he  became  a  prey  for  worms,  lie  ceased  from  troubling.  When 
the  persecuted  die,  they  are  out  of  the  danger  of  being  any  further 
troubled.  Had  Job  been  at  rest  in  his  grave,  he  had  had  no  dis- 
turbance from  the  Sabeans  and  Chaldeans,  none  of  all  his  enemies 
had  created  him  any  trouble. 

(2.)  Those  that  are  now  toiled,  will  there  see  the  period  of  their 
toils;  there  the  weary  are  at  rest:  heaven  is  more  than  a  rest  to 
the  souls  of  the  saints,  but  the  grave  is  a  rest  to  their  bodies  ; 
their  pilgrimage  is  a  weary  pilgrimage;  sin  and  the  world  they 
are  weary  of;  their  services,  sufferings,  and  expectations,  they  are 
wearied  with ;  but  in  the  grave  they  rest  from  all  their  labours. 
Rev.  14.  13.  Isa.  57.  2.  They  are  easy  there,  and  make  no  com- 
plaints;  there  believers  sleep  in  Jesus. 

(3.)  Those  th.at  were  here  enslaved,  are  there  at  liberty:  death 
is  the  prisoner's  discharge,  the  relief  of  the  oppressed,  and  the 
servant's  manumission,  i\  18.  There  the  prisoners,  though  they 
walk  not  at  Inrge,  yet  they  rest  together,  and  arc  not  put  to  work, 
to  grind  in  that  prison-house.  They  are  no  more  insulted  and 
trampled  upon,  mctiaccd  and  terrified,  by  their  cruel  task-masters; 
they  hear  not  the  roire  of  the  oppressor.  Thev  that  were  here 
doomed  to  perpetual  servitude,  that  could  call  nothing  their  own, 
no  not  their  own  bodies,  are  there  no  longer  ui>dpr  command  or 
controul ;  there  the  servant  is  free  from  his  master  ;  which  is  a 
good  reason  v(hy  those  that  have  power  should  use  it  moderately, 
and  those  that  are  in  subjection  should  bear  it  patiently,  yet  a 
little  while. 

(4.)  Those  that  were  at  a  vast  distance  from  all  others,  there 
are  upon  a  level,  v.  19.  The  small  and  great  are  there,  there  the 
same,  there  all  one,  all  alike  free  among  the  dead.  The  tedious 
pomp  and  state,  which  attend  the  great,  are  at  an  end  there  ;  all 
the  inconveniencies  of  a  poor  and  hjw  condition  are  likewise  ever; 
death  and  the  grave  know  no  difference. 

Lfvcll'il  by  de.itli,  the  conqueror  and  the  slave,  ") 

Tlie  wise  and  foolish,  coward?  and   the  hiave,  \ 

Lie  niix'd  and  iindistingiiisU'd  in  the  j^ravc.    '  S 

!^i:    It.  T1nrK5ionf. 


III.  Job's  C()m[;!a;iit  of  Life, 

20.  Wherefore  is  light  givea  to  him  tliat  is  in 
misery,  and  life  unto  the  bitter  in  soul;  21.  Wiiich 
long  for  death,  but  it  comet  It  not;  and  dig  for  it 
more  than  for  hid  treasures  ;  22.  Which  rejoice 
exceedingly,  and  are  glad,  when  they  can  find 
the  grave  ?  23.  Whif  is  light  given  to  a  man 
whose  way  is  hid,  and  whom  God  hath  hedged 
in  ?  24.  For  my  sighing  cometh  before  I  eat, 
and  my  roarings  are  poured  out  like  the  waters. 
25.  For  the  thing  which  I  greatly  feared  is  come 
upon  me,  and  that  which  I  was  afraid  of  is  come 
unto  me.  26.  I  was  not  in  safety,  neither  had  I 
rest,  neither  was  I  quiet ;  yet  trouble  came. 

Job,  finding  it  to  no  purpose  to  wish  either  that  he  had  not 
been  born,  or  had  died  as  soon  as  he  was  born,  here  complains 
that  his  life  was  now  continued,  and  not  cut  off.  When  men  are 
set  on  quarrelling,  there  is  no  end  of  it;  the  corrupt  heart  will 
carry  on  the  humour:  having  cursed  the  day  of  his  birth,  here 
he  courts  the  day  of  his  death.  The  beginning  of  this  strife  and 
impatience  is  as  the  letting  forth  of  water. 

1.  He  thinks  it  hard,  in  general,  that  miserable  lives  should  be 
prolonged  ;  {v.  20.  .22.)  Wherefore  is  light  in  life  given  to  them 
that  are  bitter  in  soul?  Bitterness  of  soul,  through  spiritual 
grievances,  makes  life  itself  bitter.  Why  doth  he  give  light  ?  So 
it  is  in  the  original :  he  means  God,  yet  does  not  name  him, 
though  the  Devil  had  said,  "  He  will  curse  thee  to  thy  face;"  but 
he  tacitly  reflects  on  the  Divine  Providence  as  unjust  and  unkind, 
in  continuing  life,  when  the  comforts  of  life  are  removed.  Life 
is  called  light,  because  pleasant  and  serviceable  for  \\alking  and 
working;  it  is  candle-light,  the  longer  it  burns,  the  shorter,  and 
the  nearer  to  the  socket,  it  grows.  This  light  is  said  to  be  given 
us;  for  if  it  were  not  daily  renewed  to  us  by  a  fresh  gift,  it  would 
be  lost.  But  Job  reckons,  that,  to  those  who  are  in  misery,  it  is 
Siopov  aCiopoi' — gift  and  no  gift,  a  gift  that  they  had  better  be 
without,  while  the  light  only  serves  them  to  see  their  own  misery 
by.  Such  is  the  vanity  of  human  life,  that  it  sometimes  becomes 
a  vexation  of  spirit;  and  so  alterable  is  the  propert)'  of  death, 
that,  though  dreadful  to  nature,  it  may  become  even  desirable  to 
nature  itself.  He  speaks  of  those  here,  (1.)  Who  long  for  death, 
when  they  have  out-lived  tlieir  comforts  and  usefulness,  are  bur- 
thened  with  age  and  infirmities,  with  pnin  or  sickness,  poverty  or 
disgrace,  and  yet  it  comes  not  ;  while,  at  the  same  time,  it  comes 
to  many  who  dread  it,  and  would  put  it  far  from  them.  The 
continuance  and  period  of  life  must  be  according  to  God's  will, 
not  accoi-ding  to  our's.  It  is  not  fit  that  we  should  be  consulted 
how  long  we  would  live,  and  when  we  would  die ;  our  times  are 
in  a  better  hand  than  our  own.  (2.)  Who  dig  for  it  as  for  hid 
treasures ;  that  is,  w(nild  give  any  thing  for  a  fair  dismission  out 
of  this  \\orld,  which  supposes  that  then  the  thought  of  men's 
being  their  own  executioners  was  not  so  much  as  entertained  or 
suggested,  else  those  who  longed  for  it  needed  not  take  much 
pains  for  it,  they  might  soon  come  at  it,  (as  Seneca  tells  them,) 
if  they  j)leased.  (3.)  Who  bid  it  welcome,  and  are  glad  when 
they  can  find  the  grave,  and  see  themselves  stepping  into  it.  K 
the  miseries  of  this  life  can  prevail,  contrary  to  nature,  to  make 
death  itself  desirable,  shall  not  Kiuch  more  the  hopes  and  prospects 
of  a  l)etler  life,  to  which  death  is  our  passage,  make  it  so,  and  set 
us  quite  above  llie  fear  of  it  ?  It  may  be  a  sin  to  long  for  death, 
but  I  am  sure  it  is  no  sin  to  long  for  heaven. 

2.  He  thinks  himself,  in  particular,  hardly  dealt  with,  that  he 
might  not  be  eased  of  his  pain  and  misery  by  deatli,  when  he 
could  not  get  case  any  oilier  way.  To  be  thus  impatient  of  life, 
for  the  sake  of  the  troubles  we  meet  with,  is  not  only  unnatural 
in  itself,  but  ungrateful  to  the  Giver  of  life,  and  argues  a  sinfu/ 
indulgence  of  our  own  jiassion,  and  a  sinful  inconsideration  of  our 
future  state.  Let  it  be  our  great  and  constant  care  to  get  readv 
for  .nnother  world,  and  then  let  us  leave   it  to  God  to  order  the 


Before  ChiLst  1 5:20. 


JOB,  HI,  IV. 


Job's  Cuiuplamt  of  Lffe. 


in  liie  midst  of   life's  src^tcst  comforts,  to  be 
,   in   the   midst  of  its  greatest  crosses,  to  be 


circumstances  of  our  removal  llii'lier  as  lie  tbiiiks  fit;  "Lord, 
wlieti  and  liow  liioii  fiieasest;"  and  lli-s  willi  such  an  indifferency, 
that  if  he  should  refer  it  to  us,  we.  would  refer  it  to  hiui  again, 
(irace  teaclios  us, 
wilhng-  to  die,  anc 
willing  to  live. 

Job,  to  eicuse  himself  in  this  earnest  desire  which  he  had  to 
die,  pleads  Ihe  little  comfort  and  satisfaction  he  had  in  life. 

(1.)  In  his  present  afflicted  slate,  troubles  were  continually 
felt,  and  were  likely  to  be  so.  He  thought  be  had  cause  enough 
to  be  weary  of  living,  for,  [1.]  He  had  no  comfort  of  his  life; 
Ml)  sighing;  comes  before  I  eat,  v.  24.  The  sornwvs  of  life  pre- 
vented and  anticipated  the  supports  of  life;  nay,  they  took  away 
his  a])petite  for  his  necessary  food.  His  griefs  returned  as  duly 
as  his  meals,  and  affliction  was  his  daily  bread.  Nay,  so  great 
was  the  extremity  of  his  pain  and  anguish,  that  he  did  not  onlv 
sigh,  but  roar,  and  his  roarings  were  poured  out  like  the  Avaters  in 
a  full  and  constant  stream.  Our  Master  was  acquainted  with  grief, 
and  we  must  expect  to  be  so  too.  [ 2.]  He  had  no  prospect  of 
helteiing  his  condition,  his  way  was  hid,  and  God  had  hedged 
him  in,  r.  23.  He  saw  no  way  open  of  deliverance,  nor  knew  he 
what  course  to  take;  his  way  was  hedged  up  tvith  thorns,  that  he 
could  not  find  his  palli.     See  eh. '23.  8.  Lam.  3.  7. 

(2.)  R\cn  ill  his  former  prosperous  state  troubles  were  con- 
tinually feared  ;  so  tliat  then  he  was  never  easy,  v.  2-5,  26.  He 
knew  so  nnich  of  the  vanity  of  the  world,  and  the  troubles  to 
which,  of  course,  he  was  born,  that  he  was  not  in  safety,  neither 
had  he  rest  then.  That  which  made  his  grief  now  the  more 
grievous,  was,  that  he  was  not  conscious  to  himself  of  any  great 
degree  either  of  negligence  or  security  in  the  day  of  his  prosperity, 
which  might  provoke  God  thus  to  chastise  him.  [1.]  He  had 
not  been  negligent  and  unmindful  of  his  affairs,  but  kept  up  such  a 
fear  of  trouble  as  was  necessary  to  the  maintaining  of  his  guard: 
he  was  afraid  for  his  children,  when  they  were  feasting,  lest  they 
should  offend  God;  (ch.l.  5.)  afraid  for  his  servants,  lest  they 
should  offend  his  neighbours;  he  took  all  the  care  he  could  of  his 
own  health,  and  managed  himself  and  his  affairs  with  all  possible 
precaution;  yet  all  Mould  not  do.  [2.]  He  had  not  been  secure, 
nor  indulged  himself  in  ease  and  softness,  had  not  trusted  in  his 
wealth,  nor  flattered  himself  with  the  hopes  of  the  perpetuity  of 
his  mirth  ;  yet  trouble  came,  to  convince  and  remind  him  of  the 
vanily  of  Ihe  world,  which  yet  he  had  not  forgotten  when  he  lived 
at  case.  Thus  his  way  was  hid,  for  he  knew  not  wherefore  God 
contended  with  him.  Now  this  consideration,  instead  of  aggra- 
vating his  arief,  might  rather  serve  to  alleviate  it:  nothing  will 
make  trouble  easv  so  much  as  the  testimony  of  our  consciences 
for  us,  that,  in  some  measure,  we  did  our  duty  in  a  day  of  pros- 
l>erity:  and  an  expectation  of  trouble  v.  ill  make  it  sit  the  lighter 
wjien  it  comes.     The  less  it  is  a  surprise,  the  less  it  is  a  terror. 

CHAP.   IV. 

Jirli  havinp;  wnrmhj  given  vent  to  his  passion,  and  so  broken  the  ice,  his  friends 
here  come  urarcly  to  give  rent  to  their  Judgment  upon  Ids  case ;  uhich  per- 
haps they  had  cnmmiinicated  to  one  another  apart,  compared  notes  upon  if, 
and  talked  it  over  aiiwng  themselves,  and  found  they  were  all  agreed  in  flieir 
Virdict.  that  Job's  afflictions  certainly  proved  him  to  have  been  a  hypocrite; 
but  they  did  not  attack  Job  witlt  this  high  charge,  tilt,  h/  the  expressions  of 
his  discontent  and  impatience,  in  which  they  thought  he  reflected  on  God  him- 
self, he  had  confirmed  thrm  in  the  had  opinion  they  had  before  conceived  of 
him  and  his  character.  J\'ow  they  si  t  upon  him  ivilh  great  fear.  The  dispute 
heirins.  and  it  soon  becomes  fierce.  The  opponents  are  .fob's  three  fri  nds. 
.Job  himsilf  i'i  respondent,  Eliku  appears,  ^first,  as  moderator,  and,  at  length. 
<^od  himsflf  gives  jndcrment  upon  thr  controvevsy,  and  the  management  of  it. 
The  question  in  dispute,  is,  whether  Job  was  an  honest  man  or  no?  The  satne 
question  that  was  in  dispute  between  God  and  Satan  in  the  In'O^Orst  chapters. 
Satan  had  yielded  if,  and  durst  not  pretend  that  his  cursing  of  his  day  teas 
a  constructive  cursing  of  his  God;  no,  he  cannot  deny  but  that  Job  still  holds 
fast  his  integrity ;  liut  Job's  friends  trill  needs  have  it,  that,  if  Job  were  an 
honest  man,  he  would  not  have  been  thus  sorely  and  thus  tediously  afflicted, 
and  therefore  urge  him  to  confess  himself  a  hypocrite  in  the  profession 
he  liad  made  of  religion:  "No,"  says  Job,  "that  I  tcill  never  do ;  I  have 
offended  God,  but  my  henvt,noln-ithsfanding,  has  been  upright  with  him ;" 
and  still  he  holds  fast  the  comfort  of  his  integrity.  F.liphaz,  who,  it  is  likely, 
ica.<  the  tenior,  or  of  the  best  quality,  begins  with  him  in  this  chapter:  in 


which,  I.  He  bespeaks  a  patient  hearing,  v.  2.  //.  He  compliments  Job 
wi'h  an  acknowledgment  of  the  eminency  and  usefulness  of  the  profession 
he  had  made  of  religion,  v.  3,  4.  ///.  He  charges  him  wilh  hiipocrisy  in 
his  profession,  grounding  his  charge  upon  his  present  troubles,  and  'his  conduct 
under  them,  v.i,0.  IV.  To  make  good  the  iufrence,  he  maintains,  that 
man's  icickcdness  is  that  trhieh  always  brings  God's  judgments,  r.  7..11. 
V.  He  corrchurales  his  assertion  by  u  vision  which  he  had,  in  which  he  was 
reminded  of  llic  incontestable  purity  and  justice  of  God,  and  the  meanness, 
weakness,  and  sinfulness,  of  man,  v.  ii..21.  By  all  this  he  aims  to 
bring  down  Job's  spirit,  and  to  make  him  both  pcniteot  and  patient  under  his 
afflictions. 

1.  ^i^HEN  Elipliaz  Ihe  Temanite  answered  and 
JL  said,  2.  //■  we  assay  to  commune  with 
thee,  wilt  thou  be  grieved?  But  who  can  withliold 
himself  from  speaking-?  3.  Behold,  thou  hast  in- 
structed many,  and  thou  hast  strenglheiied  the 
weak  hands.  4.  Thy  words  have  upliolden  him 
that  was  falling,  and  thou  hast  strengthened  the 
feeble  knees.  5.  But  now  it  is  come  upon  thee, 
and  thou  faintest;  it  toucheth  thee,  ami  thou  art 
troubled.  G.  Is  not  tliis  thy  fear,  thy  confidence, 
thy  hope,  and  the  uprightness  of  thy  ways? 

In  these  verses, 

I.  Eliphaz  excuses  the  trouble  he  is  now  about  to  give  io  Job 
by  his  discourse;  {v.  2.)  "  If  we  assay  a  word  with  thee,  offer  a 
word  of  reproof  and  counsel,  wilt  thou  be  grieved,  and  take  it  ill? 
We  have  reason  to  fear  thou  «ilt:  but  there  is  no  remedy;  Who 
can  refrain  from  words?"  Observe,  1.  A\'ith  what  nsodesty  he 
speaks  of  himself  and  his  own  attempt.  He  vill  not  undertake 
the  management  of  the  cause  alone,  but  very  humbly  joins  his 
friends  with  him;  "  We  will  commune  vith  thee:"  thcv  that  {)lead 
God's  cause,  must  he  glad  of  help,  lest  it  suffer  through  their 
weakness.  He  will  not  promise  much,  but  begs  leave  to  assay  or 
attempt,  and  try  if  he  could  propose  any  thing  that  might  he  per- 
tinent, and  suit  Job's  case.  In  difficult  matters,  it  becomes  us  to 
pretend  no  further,  but  only  to  try  what  may  be  said  or  done. 
Many  excellent  discourses  have  gone  under  the  modest  tille  of 
Essays.  2.  With  what  tenderness  he  speaks  of  Job,  and  his  pre- 
sent afflicted  condition;  "  If  we  tell  thee  our  mind,  wilt  thou  be 
grieved  ?  Wilt  thou  take  it  ill  ?  Wilt  thou  lay  it  to  thine  own 
heart  as  thine  affliction,  or  to  our  charge  as  our  fault?  Shall  we  be 
reckoned  unkind  and  cruel,  if  we  deal  plainly  and  failhfullv  with 
thee ?  We  desire  v e  may  not,  we  hope  we  shall  not,  and  should 
be  sorry  if  that  should  be  ill-resented  which  is  well-intended.'' 
Note,  We  ought  to  be  afraid  of  grieving  any,  especially  those  that 
are  already  in  grief,  lest  we  add  affliction  to  the  afflicted,  as 
David's  enemies,  Ps.  69.  26.  We  should  .shew  ourselves  backward 
to  say  that  which  we  foresee  will  be  grievous,  though  ever  so 
necessary.  God  himself,  though  he  afflicts  justly,  yet  he  does  not 
afflict  willingly.  Lam.  3.  33.  3.  With  what  assurance  he  speaks 
of  the  truth  and  ])ertinency  of  what  he  was  about  to  sav  ;  Who  can 
withhold  himself  from  speaking?  Surely  it  was  a  pious  zeal  for 
God's  honour,  and  the  sjiiritu.al  welfare  of  Job,  that  laid  him 
under  this  necessity  of  speaking;  "  Who  can  forbear  speaking  in 
vindication  of  God's  honour,  which  we  hear  reproved,  in  \o\c  to 
thy  soul,  which  we  see  endangered  ?"  Note,  It  is  foolish  pity 
not  to  reprove  our  friends,  even  our  friends  in  affliction,  for  w  hat 
they  say  or  do  amiss,  only  for  fear  of  offending  them.  Whether 
men  take  it  well  or  ill,  we  must  with  wisdom  and  meekness  do 
our  duty,  and  discharge  a  good  conscience. 

II.  He  exhibits  a  twofold  charge  against  Job. 

1.  As  to  his  particular  conduct  under  this  affliction ;  he  charges 
him  with  weakness  and  faint-heartedness;  this  article  of  his 
charge  there  was  too  much  ground  for,  d.  3. .  5.     And  here, 

(1.)  He  takes  notice  of  Job's  former  serviceableness  to  the  com- 
fort of  others.  He  owns  that  Job  had  instructed  many,  not  onlv 
his  own  children  and  servants,  but  many  others,  his  neighbours 
and  friends,  as  many  as  fell  within  the  sphere  of  his  activity. 
He  did  not  only  encourage  those  who  were  teachers  by  office  and 


Before  Christ  1520. 


JOB.  IV. 


The  Adiliess  of  Eliphaz, 


countenance  them,  and  pay  for  the  teaching  of  those  who  were 
poor,  but  he  did  himself  instruct  many:  though  a  great  man,  he 
did  not  think  it  below  him.  King;  Solomon  was  a  jjreacher : 
though  a  man  of  business,  he  found  time  to  do  it,  went  among 
his  neighbours,  talked  to  them  about  liieir  souls,  and  gave  them 
good  counsel.  O  that  this  example  of  Job  were  imitated  by  our 
great  men !  If  he  met  with  those  who  were  ready  to  fall  into  sin, 
or  sink  under  their  troubles,  his  words  upheld  them:  a  wonderful 
dexterity  he  had  in  offering  that  which  was  proper  to  fortify 
persons  against  temptations,  to  support  them  under  their  bur- 
thens, and  to  comfort  afflicted  consciences.  He  had,  and  used, 
(he  tongue  of  the  learned,  knew  how  to  speak  a  word  in  season 
to  them  that  were  weary,  and  employed  himself  much  in  that  good 
work.  With  suituble  counsels  and  comforts  he  slrens;t/ie?ied  the 
weak  hands  for  work  and  service  and  the  spiritual  warfare,  and  the 
feeble  knees  for  bearin<;  up  the  man  in  his  journey  and  under  his 
load.  It  is  not  our  duty  only  to  lift  up  our  own  hands,  that  hans; 
doum,  by  ((uickening  and  encouranin;^  ourselves  in  the  way  of 
duty,  (Heb.  12.  12.)  but  we  must  also  strengthen  the  weak  hands 
of  others,  as  there  is  occasion,  and  do  what  we  can  to  confirm 
their  feeble  knees,  by  sayinu;  to  them  that  are  of  a  fearful  heart. 
Be  strong,  Isa.  3.5.  3,  4.  The  expressions  seem  to  be  borrowed 
thence.  Note,  They  "ho  have  abundaiice  of  s))iritual  riches, 
should  abound  in  spiritual  charity.  A  good  word,  well  and  wisely 
spoken,  may  do  more  good  than  perhaps  we  think  of. 

But  why  does  Eliphaz  mention  this  here?  [1.]  Perhaps 
praises  hiu)  thus  f(n-  the  good  he  I'.iid  done,  that  he  might  make 
the  intended  reproof  the  more  passalile  with  him.  Just  com- 
mendation is  a  good  preface  to  a  just  reprehension,  will  help  to 
remove  prejudices,  and  will  shew  that  the  reproof  comes  not 
from  ill-will.  Paul  praised  the  Corinthians  before  he  chid  them, 
I  Cor.  II.  2.  [2.]  He  remembers  how  Job  had  comforted  others 
as  a  reason  why  he  might  justly  expect  to  he  himself  comforted; 
and  yet,  if  conviction  was  necessary  in  order  to  comfort,  they 
must  be  excused  if  they  applied  themselves  to  that  first:  the 
('omforfer  shall  reprove,  John,  16.  8.  [3.]  He  speaks  this,  per- 
lia|is,  in  a  way  of  pity,  lamenting,  that,  through  the  extremity  of 
his  afllitliiHi,  he  could  not  apply  those  comforts  to  himself  which 
he  had  formerly  administered  to  others.  It  is  easier  to  give  good 
coun-iel  tliau  to  take  it;  to  preach  meekness  and  patience  than  to 
pracli'ie  them.  Facile  omnes,  cum  valemus,  rectum  concilium 
icgrolis  damns — We  all  find  it  easy,  ivhen  in  health,  to  gice  good 
adrice  to  the  sick.  Tercnt.  [4.)  Most  think  (hat  he  mentions  it 
as  an  aggravation  of  his  present  discontent,  upbraiding  him  with 
his  knowledge,  and  the  good  offices  he  had  done  for  others,  as  if 
he  had  said,  "  Thou  that  hast  taught  others,  why  dost  not  thou 
teach  thyself?  Is  not  this  an  evidence  of  thine  hypocrisy,  that 
thou  hast  prescribed  that  med.icine  to  olliers  which  thou  wilt  not 
now  take  thyself,  and  so  contradiclest  thyself,  and  actest  against 
thine  own  known  principles?  Thou  that  teachest  another  not  to 
fain*,  dost  thou  faint?  ltom.2.  21.  Physician,  heal  thyself." 
They  who  have  rebuked  olhtn-s,  must  expect  to  hear  of  it,  if  they 
themselves  become  obnoxious  to  rebuke. 

(2.)  He  upbraids  him  with  his  |r.'csent  b)W-spirileduess,  v.H. 
"Now  that  it  is  come  upon  thee,  now  lliat  it  is  tliv  turn  to  be 
afflicted,  and  the  bitter  cup,  that  (,'-ocs  round,  is  put  into  thy  hand, 
now  that  it  touches  Ihce,  thou  faintest ,  thou  art  troubled."  Here, 
[1.]  He  makes  too  light  of  Job's  afflitlions;  "  It  touches  thee." 
The  very  word  that  .Satan  himself  had  used,  cA.l.ll. — 2. -5.  Had 
F.liphaz  felt  but  the  one  half  of  Job's  affliction,  he  would  have 
said,  "It  smites  me,  it  wounds  me;"  but,  .speaking  of  Job's  afflic- 
tions, he  makes  a  mere  trifle  of  it;  "  It  touches  thee,  and  Ihou 
canst  not  bear  to  be  touched;  Noli  me  tangere  —Touch  me  not .  [2.] 
He  makes  too  much  of  Jobs  resentments,  and  aggravates  them; 
"Thou  faintest,  or  thou  art  beside  thyself;  tliou  ravest,  and 
knowest  not  what  thou  saycst.  Men  in  deep  distress  nmst  have 
grains  of  allowance,  and  a  favourable  construction  \m\.  U|)on  what 
they  say;  when  we  make  the  worst  of  every  word,  we  do  not  as 
we  would  be  done  by. 

?.  As  to  his  aeneral  character  before  this  affliction,  he  charges 
il4iu   with  wickedness   and    false-heartedncss;  that   article  of  his 


charge  was  utterly  groundless  and  unjust.  How  unkindly  does  he 
banter  him,  and  u|)braid  him  with  the  great  profession  of  religica 
he  had  made,  as  if  it  were  all  now  come  to  nothing,  and  proved  a 
sham;  {v.  6.)  "  Is  not  this  thy  fear,  thy  confidence,  thy  hope,  and 
the  vprightness  of  thy  ways  ?  Does  it  not  all  appear  now  to  be  a 
mere  pretence?  For,  hadst  thou  been  suicere  in  it,  God  would 
not  thus  have  afflicted  thee,  norwouldest  thou  have  beha.\ed  thus 
under  the  affliction."  This  was  tlie  very  thing  Satan  aimed  at,  to 
prove  Job  a  hypocrite,  and  disprove  the  character  God  had  given 
of  him:  when  he  could  not  himself  do  this  to  God,  but  He  still 
saw  and  said,  Job  is  perfect  and  upright,  then  he  endeavoured,  by 
his  friends,,  to  do  it  to  Job  himself,  and  to  persuade  him  to  confess 
himself  a  hypocrite :  could  he  have  gained  that  point,  he  would 
have  triumphed,  Habes  confitentem  revm—Out  of  thine  own  mouth 
will  J  condemn  thee.  But,  by  the  grace  of  God,  Job  was  enabled 
to  hold  fast  his  integrity,  and  would  not  bear  false  witness  against 
himself.  Note,  Those  that  pass  rash  and  uncharitable  censures 
upon  their  brethren,  and  condemn  them  for  hypocrites,  do  Satans 
work,  and  serve  his  interest,  more  than  they  arc  aware  of.  I  know 
not  how  it  comes  to  pass  that  this  verse  is  differently  read  in  several 
editions  of  our  common  English  Bibles;  the  original,  and  all  the 
ancient  versions,  put  thy  hope  before  the  vprightness  of  thy  ivays. 
So  does  the  Geneva  and  most  of  the  editions  of  the  last  translation  ; 
but  I  find  one  of  the  first,  in  1612,  has  it.  Is  not  this  thy  fear,  thy 
confidence,  the  vprightness  of  thy  ways,  and  thy  hope?  Both  the 
Assembly's  Annotations,  and  Mr.  Pool  s,  have  that  reading;  and  aii 
edition  in  1060  reads  it,  "  Is  not  thy  fear  thy  confidence,  and  the 
uprightness  <f  thij  ways  thy  hope  ?  Docs  it  not  appear  now,  that 
all  the  religion,  both  of  thy  devotion,  and  of  thy  conversation,  was 
only  in  hope  anil  confidence  that  thou  shouldest  grow  rich  by  it? 
Was  it  nof  all  mercenary?''  The  very  tiling  that  Satan  suggested. 
Is  not  thy  religion  thy  hope,  and  thy  right  wntjs  thy  confidence? 
So  Mr.  Broughton.  Or,  "Was  it  not  ?  Didst  thou  not  think  that 
that  would  have  been  thy  protection  ?  But  thou  art  deceived."  Or, 
"Would  it  not  have  been  so?  If  it  had  been  sincere,  would  it  not 
have  kept  thee  from  this  des])air?"  It  is  true,  if  thoufaint  in  the 
day  of  adversity,  thy  strength ,  thy  grace,  is  small ;  (Prov.24.  10.) 
but  it  does  not  iheiefoic  follow  that  thou  hast  no  grace,  no  strength 
at  all.     A  man's  character  is  not  to  be  taken  from  a  single  act. 

7.  Remember,  I  pray  thee,  who  ever  perished, 
being  innocent?  Or  where  were  the  righteous  cut 
off  ?  8.  Even  as  I  have  seen,  they  that  plough 
iniquity,  and  sow  wickedness,  reap  the  same. 
9.  By  the  blast  of  God  they  perish,  and  by  the 
breath  of  his  nostrils  are  they  consumed.  10.  The 
roaring  of  the  lion,  and  the  voice  of  the  fierce  lion, 
and  the  teeth  of  the  young  lions,  are  broken. 
11.  The  old  lion  perisheth  for  lack  of  prey,  and 
the  stout  lion's  whelps  are  scattei'ed  abroad. 

Eliphaz  here  advances  another  argument  to  prove  Job  a  hypo- 
crite, and  will  have  not  only  his  impatience  under  his  afflictions  to 
be  evidence  against  him,  but  even  his  afflictions  themselves,  being 
so  very  great  and  extraordinary,  and  there  being  no  prospect  at 
all  of  his  deliverance  out  of  them. 

To  strengthen  this  argument,  he  here  lays  down  these  two 
principles,  which  seem  plausible  enough. 

I.  That  good  men  were  never  thus  ruined:  for  the  proof  of  this, 
he  appeals  to  Job's  own  observation;  {v.  7.)  "  Remember,  I  pray 
thee;  recidlect  all  that  thou  hast  seen,  heard,  or  read,  and  give  me 
an  instance  of  any  one  that  was  innocent  and  righteous,  and  yel 
perished  as  thou  dost,  and  was  cut  off  as  thou  art."  If  we  under- 
stai  d  it  of  a  final  and  eternal  destruction,  his  principle  is  true, 
None  that  are  innocent  and  righteous,  perish  f(u-  ever:  it  is  only  i 
man  of  sin  that  is  a  son  of  perdition,  2  Thess.2.  3.  But  then  \iii 
ill  applied  to  Job;  he  did  not  thus  perish,  nor  was  he  cut  off:  j 
man  is  never  undone  till  he  is  in  hell.  But,  if  we  understand  it  oi 
any  temporal  calamity,   his  principle   is  not  true.      Die  righteoui 


Before  Christ  1520. 


.KjI5 


prnVi ;  (Isa.  57.  1.)  There  isoneevent  both  lo  the  ri^hlmus  and  to 
the  irichtil,  (Ecd. f).  2.)  Iritli  in  life  and  death  ;  the  grcril  and  cer- 
hiiii  dillereiiec  is  after  death.  Even  befme  Joh's  time,  (as  early  as 
It  was,)  there  were  instances  sufficient  to  contradict  this  principle. 
Did  not  righteous  Abe/  perish  being  innoeeni ;  and  was  not  he  cut 
off  in  'I'e  beginning  of  his  days?  Was  not  righteous  Lot  hnrnt  oul 
of  house  and  harbour,  and  forced  to  retire  to  a  tnelancholv  cave? 
Was  not  righteous  Jacob,  a  Syrian  rearli/  to  perish?  Deut.2G.  5. 
Similar  instances,  no  doui)t,  there  were,  which  are  not  on  record. 
II.  That  tricked  men  urre  often  thus  ruiiud:  for  the  jiroof  of 
this,  he  vouches  his  own  observation  ;  fc.8.)  "Even  as  I  have  seen, 
many  a  time,  Thei/  that  plough  iniquiti/,  and  sotv  jviclcedness,  bii 
the  blast  of  God  fhei/  perish,  v. !).  We  have  daily  instances  of  that ; 
and  therefore,  since  thou  dost  thus  perish,  and  art  consumed,  we 
have  reason  to  think  that,  whatever  profession  of  religion  thou 
hast  made,  ihou  hast  but  ploughed  iniquiti/,  and  soivn  iciekedness. 
Even  as  I  have  seen  in  others,  so  do  I  see  in  thee." 

1.  He  speaks  of  sinners  in  general,  politic  busy  sinners,  that 
lake  pains  in  sin,  for  they  ])lough  ini(|uitv  ;  and  exjiect  gain  bv  sin, 
for  they  sow  wickedness:  thev  ll'.at  plough,  plough  in  hope;  but 
what  is  the  issue?  The)/  reap  the  tame:  they  shall,  of  the  flesh, 
reap  corruption  and  ruin.  Gal.  0.  7,  8.  I'he  harvest  will  be  a  heap 
in  the  day  of  grief  and  desperate  sorroir,  Isa.  17.  11.  lie  shall 
reap  the  san)e,  that  is,  the  p.roper  product  of  that  seedness:  that 
which  the  sinner  sows,  he  soics  not  that  boili/  that  shall  be,  but 
God  will  give  it  a  body,  a  body  of  dealh,  the  end  of  those  things, 
Rom.  G.  21.  Some,  by  iniquity  and  wickedness,  understand  wrong 
and  injury  done  to  others;  they  who  j)lough  and  snw  them,  shall 
reap  the  same,  that  is,  they  shall  be  paid  in  their  own  coin.  They 
who  are  troublesome,  shall  be  troubled,  2Thess.l.6.  Josh.7.2<>. 
The  spoilers  shall  be  spoiled ;  Isa.  33.1.  (and  they  that  led  captive, 
shall  go  captive.   Rev. 13. 10. 

He  further  describes  their  destruction;  (i'.9.)  Bi/  the  blast  nj 
God  they  perish.  The  |irojects  they  take  so  much  pains  in,  are  de- 
feated; God  cuts  in  sunder  llie  cords  of  those  ploughers,  Ps.  129. 
3,  4.  They  themselves  are  destroyed,  which  is  the  just  punishment 
of  their  iniquity.  They  perish,  that  is,  they  are  destroyed  utterly; 
(hey  are  consumed,  that  is,  they  are  destroyed  gradually;  and  this, 
by  the  blast  and  breath  of  God,  that  is,  (1.)  By  his  wrath:  his 
anger  is  the  ruin  of  sinners,  who  are  therefore  called  vessels  of 
urrath,  and  his  breath  is  said  to  kindle  Tophet,  Isa.  30.  33.  UTio 
knows  the  poicer  of  his  anger?  Ps.  90.11.  (2.)  By  his  zrorrf;  he 
speaks,  and  it  is  done,  easily  and  effectually.  The  Spirit  of  God, 
in  the  word,  consumes  sinners ;  with  that  he  slays  them,  Hos.  G.  5. 
Saying  and  doing  are  not  two  things  with  God.  The  man  of 
sin  is  said  to  be  consumed  with  the  breath  of  Christ's  mouth, 
2Thess.  2.  8.  Compare  Isa.  11.  4.  Rev.  19.  21.  Some  think  that 
in  attributing  the  destruction  of  sinners  to  the  blast  of  God,  and 
the  breath  of  his  nostrils,  he  refers  to  the  wind  which  blew  the 
house  down  upon  Job's  children,  as  if  they  were  therefore  sin?iers 
above  all  men,  because  thei/  suffered  such  things,  Luke,  13.  2. 

2.  He  speaks  jiarlicularly  of  tyrants  and  cruel  oppressors,  under 
the  similitude  of  lions,  r.  10, 11.  Observe,  (1.)  How  he  describes 
their  cruelly  and  oppression.  The  Hebrew  tongue  has  five  several 
names  for  lions,  and  they  are  all  here  used  to  set  forth  the  terrible 
tearing  power,  fierceness,  and  cruelty,  of  proud  op[)ressors;  they 
roar,  and  rend,  and  piTv,  upon  all  about  them,  and  bring  up  their 
young  ones  to  do  so  too,  Ezek.  19.  3.  The  Devil  is  a  roaring 
lion;  and  thev  partake  of  his  nature,  and  do  his  lusts.  They  are 
strong  as  lions,  and  subtle;  (Ps.  10.  9. — 17. 12.)  and,  as  far  as  they 
prevail,  lay  all  desolate  about  them.  (  2.)  How  he  describes  their 
destruction;  the  destruction  both  of  their  power  and  of  their 
persons;  thev  shall  be  restrained  from  doing  further  hurt,  and 
reckoned  with  for  the  hurt  they  have  done.  An  effectual  course 
thall  betaken,  [1.]  That  they  shall  not  terrify;  the  voice  of  theii 
marins:  shall  be  stopped.  [2.]  That  they  shall  not  tear;  God  wil 
jlisarm  them,  will  take  awav  their  power  to  do  hurt,  the  teeth  of  Ihi 
yourg  lions  arebroken,  Ps.  3. 7.  Thus  shall  the  remainder  of  wralli 
he  restrained.  [3.]  That  thev  shall  not  enrich  themselves  willr 
the  spoil  of  their  neighbours.  Even  the  old  lion  is  famished,  and 
perishes  for  lack  of  prey:  they  that  have  surfeited  on  spoil  and 


IV.  Tlio  AddiTss  ol  Elijihaz. 

rajiine,  arc  perhaps  rcducc<l  to  such  straits  as  lo  die  of  huntrer  al 
last.  [4.]  That  they  shall  not,  as  they  promise  Ihenisebcs,  leave 
a  succession  ;  the  stout  lion's  ichilps  are  scattered  abruiid,  to  sci-k 
for  food  themselves,  which  the  old  ones  used  lo  brinu  in  f<jr  them, 
NtIi.  2.  12.  The  lion  did  tear  in  pieces  for  his  whelps,  but  now  Ihey 
"  11. t  shift  for  themselves.  Perhaps  Eliphnz  inlciidcd,  in  this,  to 
reflect  upon  Job,  as  if  he,  bein^  the  greatest  of  all  the  men  nJ  the 
east,  had  got  his  estate  by  spoil,  and  used  his  power  in  oppressing 
his  neighbours;  but  now,  his  pcnver  and  estate  were  gone,  and 
his  family  scattered  :  if  so,  it  was  |)ity  that  a  man  whom  God 
praise*-    should  be  thus  abused. 

12.  Now  a  tliiiii;'  m  as  secretly  broii^lit  to  me,  and 
mine  ear  received  a  lillle  thereof.  13.  In  thouo-hts 
from  the  visions  of  the  u'r^hl,  when  deep  sleep  fallelh 
on  men,  14.  Fear  came  i!j)oi)  me,  and  Iremljliiig, 
■which  made  all  my  bones  to  shake.  1.5.  Then  a 
spirit  passed  before  my  face;  the  hair  of  my  flesh 
stood  up:  \G.  Itslond  still,  bat  1  could  not  dis- 
cern th«  fonn  thereof :  at!  imaaje  was  before  mine 
eyes,  there  'vas  silence,  and  I  heard  a  voice,  smiin<r, 
17.  Shall  irortal  man  be  more  just  than  God  ?  Shall 
a  man  be  more  pure  than  hi.s  Maker''  18.  Behold, 
he  put  no  trust  iin  his  servaiiis;  and  liis  angels  he 
charged  Avitii  folly:  19.  How  much  less  in  them 
that  dwell  in  houses  of  clay,  whose  foundation  is 
in  the  dust,  u'liich  are  crushed  before  the  moth? 
20.  They  are  destroyed  from  moniiiig-  to  evening: 
they  perish  for  ever  without  any  regarding  it- 
'll. Doth  not  their  excellency  which  is  in  them  go 
aM'ay?     They  die,  even  v.'ithout  wisdom. 

Eliphaz,  having  undertaken  to  convince  Job  of  the  siu  and  follv 
of  his  discontent  and  impatience,  here  vouches  a  vision  he  had 
been  favoured  with,  which  he  relates  to  Job  for  his  conviction. 
What  comes  immediately  from  Go(!,  all  men  will  pay  a  jiarticulaf 
deference  to,  and  Job,  no  doubt,  as  much  as  any.  Some  think 
Eliphaz  had  this  vision  now  latr-'i/,  since  he  came  to  Job,  pulliua; 
words  into  his  mouth  wherewith  to  reason  with  him  ;  and  it  had 
been  well  if  he  had  kept  to  tJie  purport  of  this  vision,  which  would 
serve  for  a  ground  on  which  to  reprove  Job  for  his  murmuring, 
but  not  lo  coudenm  him  for  a  hypociite.  Others  think  he  had  it 
formerly;  for  God  did  in  this  way  often  communicate  himself  to 
the  children  of  men  in  'hose  first  ages  of  the  world,  cA.  33.  15. 
Probably,  God  had  sent  Eliphaz  this  messenger  and  message  some 
time  or  other,  when  he  was  hin;self  in  an  unquiet  disconlcsted 
frame,  to  calm  and  pacify  hiin.  Note,  As  we  should  comfort 
others  with  that  wherewith  we  havp been  comforted,  ( 2  Cor.  1 .  4.) 
so  we  should  endeavour  to  convince  others  with  tliat  which  has 
been  powerful  to  convince  us. 

The  people  of  God  had  not  tkn;i  'inv  written  word  to  quotf, 
and  therefore  God  sonsetiniss  Rf.lified  to  them  even  commoii 
truths,  by  the  extraordinary  ^ay5  of  revelation.  We  Ihat  have 
Bibles,  have  there  (thanks  be  to  (iiu\)  a  more  sure  word  to  depen.> 
upon  than  even  visions  ai.d  voices,   2  Pet.  1.19.     Observe, 

I.   The  manner  in  which  this  message  was  sent  lo  Eliphaz,  anil 
the  circumstances  of  the  conveyance  of  it  lo  him.  1.  It  was  brought 
him  secretly,  or  by  stealth;  some  of  the  sweetest  communion  gra- 
cious souls  have  with  God,  is  in  secret,  where  he  only,  who  is  al! 
eye,  can  perceive.     God  has  ways  of  bringing  conviction,  counsel, 
and  comfoi-t,  to  his  peojile,  unobserved  by  the  world,  by  private 
whispers,  as  ))ovverfully  and  effectually  as  by  the  public  ministry. 
His  secret  is  with  them,   Ps.25.  14.    As  the  evil  spirit  often  steal 
good  words  out  of  the  heart,  (Matth.13.  19.)  so  the  good  Spiri 
sometimes  steals  good  words  into  the  heart,  or  ever  we  are  aware 
2.  He  received  a  little  thereof,  v.  12.     And  it  is  but  little  of  divinr 
knowledge  that  the  best  receive  m  this  world:  we  know  little,  ii. 


Fk-forc  Ciirisl  1520, 


JOB,  IV 


The  Address  of  Elipliaz. 


comparison  \iilh  what  is  to  be  known,  anil  with  what  we  shall 
know  wiieii  we  come  to  heaven.  JIoiv  Utile  a  portion  is  heard  of 
God!  vh  20.14.  We  know  but  in  part,  1  Cor.  13. 12.  See  his 
humiiitv  iiiid  inodestv.  He  pretends  not  to  have  understood  it  fully, 
hut  sonu'lhiiig  of  it  he  pereei\ed.  3.  It  was  brought  him  in  the 
visions  of  the  night;  (r.  13.)  when  lie  was  retired  from  the  world 
and  the  hurry  of  it,  and  all  about  him  was  composed  and  quiet. 
Note,  The  more  we  are  withdrawn  from  the  world  and  the  things 
of  if,  the  fitter  we  are  for  communion  with  God.  When  we  are 
CO  III  III  HI!  i  II  r/  with  our  own  hearts,  and  are  still,  (Ps.  4.  4.)  then  is  a 
proper  time  for  the  Holy  Sjiirit  to  commune  w  ilh  us.  When  others 
were  asleep,  Eliphaz  was  ready  to  rccci\e  this  visit  from  Heaven, 
and  probably,  like  David,  was  meditatini/  vpon  God  in  the  nirjht- 
watches:  in  the  midst  of  those  good  thoughts,  this  thing  was 
brought  to  him.  We  should  hear  more  from  God,  if  we  thought 
more  of  him  ;  yet  some  are  surprised  with  convictions  in  the  night, 
c/(.  33. 14, 15.  4.  It  was  prefaced  with  terrors;  Fear  came  vpon 
him,  and  trrmljlinr/,  v.  14.  It  should  seem,  before  he  either  heard 
or  saw  any  thing,  he  was  seized  with  this  trembling,  which  shook 
his  bones,  and  perhaps  the  bed  under  him.  A  holy  awe  and 
reverence  of  God  and  his  majesty  being  struck  upon  his  spirit, 
he  was  tliereby  prepared  for  a  divine  visit.  Whom  God  intends 
to  honour,  he  first  humbles  and  lays  low,  and  will  have  us  all  to 
serve  him  with  holy  fear,  and  to  rejoice  with  trembling. 

II.  The  messenger  by  whom  it  was  sent;  a  spirit,  one  of  the 
good  angels,  who  are  employed  not  only  as  the  ministers  of  God's 
providence,  but  sometimes  as  the  ministers  of  his  word.  Con- 
cerning this  apparition  which  Eliphaz  saw,  we  are  here  told, 
(d.15,1G.)  1.  That  it  was  real,  and  not  a  dream,  not  a  fancy;  an 
image  was  before  his  eyes,  he  plainly  saw  it;  at  fir.st,  it  passed  and 
rci)assed  before  his  face,  moved  up  and  down,  but,  at  length,  it 
stood  still  to  speak  to  him.  If  some  have  been  so  knavish  as  to 
impose  false  visions  on  others,  and  sonic  so  foolish  as  to  be  them- 
selves imposed  upon,  it  does  not,  therefore,  follow  that  there  have 
been  no  apparitions  of  spirits,  both  good  and  bad.  2.  That  it  was 
indistinct,  and  somewhat  confused.  He  could  not  discern  the 
form  thereof,  so  as  to  frame  any  exact  idea  of  it  in  his  own  mind, 
much  less  to  give  a  description  of  it.  His  conscience  was  to  be 
awakened  and  informed,  not  his  curiosity  gratified.  We  know 
little  of  spirits,  we  are  not  ca|iable  of  knowing  much  of  them,  nor 
is  it  fit  we  should ;  all  in  good  time ;  we  must  shortly  remove  to  the 
world  of  spirits,  and  shall  then  be  better  actpiainted  with  them. 
3.  That  it  jiut  him  into  a  great  consternation,  so  that  his  hair  stood 
on  end.  Ever  since  man  sinned,  it  has  been  terrible  to  him  to 
receive  an  express  from  Henven,  as  conscious  to  himself  that  he 
can  expect  no  good  tidings  thence;  apparitions,  therefore,  even  of 
good  spirits,  have  always  made  deep  impressions  of  fear,  even 
upon  good  men.  How  well  is  it  for  us,  that  God  sends  us  his 
messages,  not  by  spirits,  liut  by  men  like  ourselves,  whose  terror 
shall  not  make  us  afraid!     SeeDan.  7.  28. — 10.  8,  9. 

III.  The  message  itself;  before  it  was  delivered,  there  was 
silence,  profound  silence,  i;.16.  When  we  are  to  speak  either 
from  God,  or  to  him,  it  becomes  us  to  address  ourselves  to  it  with 
a  .solenui  pause,  and  so  to  set  bounds  about  the  mount  on  which 
God  is  to  come  down,  and  not  be  hasty  to  utter  any  thing.  It 
was  in  a  still  small  voice  that  the  message  was  delivered,  and  this 
was  it,  ()!.17.)  "  Shall  mortal  Man  he  more  jnst  than  God,  the 
immortal  God?  Shall  a  ninn  be  thought  to  be,  or  pretend  to  be, 
more  pure  than  his  Maker ^  Away  with  such  a  thought !  "  1.  Some 
think  that  Eliphaz  aims  hereby  to  prove  that  Job's  great  afflictions 
were  a  certain  evidence  of  his  being  a  w  icked  man ;  a  mortal  man 
would  be  thought  unjust  and  very  impure,  if  he  should  thus  correct 
and  punish  a  servant  or  subject,  unless  he  had  been  guilty  of  some 
very  great  crime.  "  If,  therefore,  these  were  not  some  great  crimes 
for  which  God  thus  punishes  thee,  man  would  be  more  just  than 
God,  which  is  not  to  be  imagined."  2.  I  rather  think  it  is  only  a 
reproof  of  Job's  murmuring  and  discontent;  "  Shall  a  man  pre- 
tend to  be  more  just  and  pure  than  God?  More  truly  to  under- 
stand, anrl  more  strictly  to  observe,  the  rules  and  laws  of  equity, 
than  God?  Shall  Enosh,  mortal,  miserable,  man,  be  so  insolent; 
n»v,  shall  Gchrr,  the  strongest  and  most  eminent  man — man  at  his 


best  estate,  pretend  to  compare  with  God,  or  stand  in  conipeti- 
tio-i  with  him?"  Note,  It  is  most  impious  and  absurd  to  thbik 
either  others  or  ourselves  more  just  and  jiure  than  God.  Those 
that  quarrel  and  find  fault  with  the  directions  of  the  divine  law, 
the  dispensations  of  the  divine  grace,  or  the  disposal  Is  of  the  divine 
providence,  make  themselves  more  jnst  and  iiure  than  God;  and 
they  who  thus  reprove  God,  let  tiiem  answer  it.  What  I  sinful 
man!  (for  he  had  not  been  mortal,  if  he  had  not  been  sinful!) 
short-sighted  man!  Shall  he  ]iretend  to  be  more  just,  more  pure, 
than  God,  who,  being  his  Maker,  is  his  Lord  and  Owner?  Shall 
the  clay  contend  with  the  potter?  What  justice  and  purity  there 
is  in  man,  God  is  the  Author  of  it,  and  therefore  is  himself  more 
just  and  pure.     See  Ps.  94.  9,  10. 

IV.  The  comment  which  Eliphaz  makes  upon  this,  for  so  it 
seems  to  be;  yet  some  take  all  the  follow hig  verses  to  be  spoken 
in  vision.     It  comes  all  to  one. 

1.  He  shews  how  little  the  angels  themselves  arc  in  comparison 
with  God,  !'.  18.  Angels  are  God's  servants,  w aiting  servants, 
working  servants,  they  are  his  ministers;  (Ps.  104.  4.)  bright 
and  blessed  things  they  are;  hut  God  neither  needs  them,  nor  is 
benefited  by  tliem,  and  is  himself  infinitely  above  them ;  and 
therefore,  (1.)  He  put  no  trust  in  them,  did  not  repose  a  confi- 
dence in  them,  as  we  do  in  those  we  cannot  live  without;  there  is 
no  service  in  which  he  employs  them,  but,  if  he  pleased,  he  could 
have  it  done  as  well  without  them.  He  never  made  them  his 
confidants,  or  of  his  cabinet  council,  Matth.  24.  36.  He  does 
not  leave  his  business  wholly  to  them,  but  his  men  eyes  run  to  and 

fro  through  the  eariA,  2Chron.lO.  9.  See  this  phrase,  c/i.  39.  11. 
Some  give  this  sense  of  it,  "  So  mutable  is  even  the  angelical 
nature,  that  God  would  not  trust  angels  with  their  own  integrity; 
if  he  had,  they  would  all  have  done,  as  some  did,  left  their  first 
estate ;  but  he  saw  it  necessary  to  give  them  supernatural  grace 
to  confirm  them.  (2.)  He  charges  them  with  folly,  vanity,  weak- 
ness, infirmity,  and  imperfection,  in  comparison  with  God.  If 
the  world  were  left  to  the  government  of  the  angels,  and  they 
were  trusted  w  itli  the  sole  management  of  affairs,  they  would  take 
false  steps,  and  every  thing  would  not  be  done  for  the  best,  as  now 
it  is.  Angels  are  intelligences,  but  finite  ones.  Tljoiigh  not 
chargeable  with  iniquity,  yet  with  imprudence.  This  last  clause 
is  variously  rendered  by  the  critics.  I  think  it  would  bear  this 
reading,  repeating  the  negation,  which  is  very  common.  He  will 
put  no  trust  in  his  saints.  In  angclis  suisnon  ponet  gloriationem 
— Nor  will  he  glory  in  his  angels,  or  make  his  boast  of  them,  as 
if  their  praises  or  services  added  any  thing  to  him  :  it  is  his  glory, 
that  he  is  infinitely  happy  without  them. 

2.  Thence  he  infers  how  much  less  man  is,  how  much  less  to 
be  trusted  in,  or  gloried  in :  if  there  is  such  distance  between 
God  and  angels,  what  is  there  between  Ciod  and  man !  See  how 
man  is  represented  here  in  his  meanness. 

(1.)  Look  upon  man  in  his  life,  and  he  is  very  mean,  t).19. 
Take  man  in  his  best  estate,  and  he  is  a  very  despicable  creature  in 
comparison  with  the  holy  .angels;  though  honourable,  if  compared 
w  itli  the  brutes.  It  is  true,  angels  are  sjiirils,  and  the  souls  of  men 
are  spirits;  but,  [1.]  Angels  arc  pure  s))irits,  the  souls  of  men 
d«ell  in  houses  of  clay;  such  the  bodies  of  men  are.  Angels  are 
free,  human  souls  are  housed,  and  the  body  is  a  cloud,  a  clog,  to 
it,  it  is  its  cage,  it  is  its  |)rison.  It  is  a  house  of  clay,  mean  anci 
mouldering;  an  earthen  vessel,  soon  broken,  as  it  was  first  formed, 
according  to  the  good  pleasure  of  the  potter.  It  is  a  cottage,  not  a 
house  of  cedar,  or  a  house  oi  ivory,  but  of  clay,  which  would  soon 
be  in  ruins,  if  not  kept  in  constant  repair.  [2.]  .Angels  are  fixed ; 
but  the  very  foundation  of  that  house  of  clay  in  which  man  dwells, 
is  ill  the  dust.  A  house  of  clay,  if  built  upon  a  rock,  might  stand 
long;  but,  if  founded  in  the  dust,  the  nncertahity  of  the  founda- 
tion will  hasten  its  fall,  and  it  will  sink  with  its  own  weight.  As 
man  was  made  out  of  the  earth,  so  he  is  maintained  and  sup- 
ported by  that  which  comes  out  of  the  earth.  Take  away  that, 
and  his  body  returns  to  its  earth.  We  stand  but  upon  the  dust; 
some  have  a  higher  heap  of  dust  to  stand  upon  than  others,  but  still 
it  is  the  earth  that  stays  ns  up,  and  will  shortly  swallow  us  up 
[3.]  Angels  arc  immortal,  but  man  is  soon  crushed,  the  earthlj 


Before  Clirisl  1620. 


JOB,  IV,   V. 


The  Atldvoss  ol  EIiji.iA^ 


house  of  his  tabernacle  is  dissolved,  he  dies  and  wastes  awav,  is 
t-nislicd  like  a  iiwlh  between  one's  fingers,  as  easily,  as  quickly; 
one  niav  almost  as  soon  kill  a  man  as  kill  a  molli.  A  litllc  tliiiip,- 
will  do  it ;  he  is  crnske/i  before  (he  face  of  the  niolk,fio  the  word  is. 
If  sonic  lina^cring;  distemper,  which  consumes  like  a  moth,  be 
commissioned  to  destroy  him,  he  can  no  more  resist  it  than  he  can 
resist  an  ac«te  distemper,  which  comes  roaring  upon  him  like  a 
iion.  See  lios.  5.  I'l,  11.  Is  such  a  creature  as  this  to  be  trusted 
in,  or  can  any  service  he  expected  from  him,  by  that  God  who 
puts  no  trust  in  angels  themselves  ? 

(2.)  Look  upon  him  in  his  death,  and  he  appears  yet  more 
despicable,  and  unfit  to  be  trusted.  Men  are  mortal,  and  dying, 
V.  20,  21.  [1.]  In  death,  ihcy  are  destroyed,  and  |)eris!i  for  ever, 
as  to  this  world;  it  is  the  final  period  of  their  lives,  and  all  their 
employments  and  eii,jt>vnients  here ;  their  place  will  know  them 
no  more.  [2.]  Thev  are  dying  daily,  and  contiuunily  wasting; 
deslroi/td  from  morning  to  evening;  death  is  still  working  in  us, 
like  a  mole  digging  our  grave  at  each  remove,  and  we  so  continually 
V  ex  nosed,  that  ue  are  killed  all  the  day  long.  [S.'l  Their  life 
IS  short,  and  in  a  little  time  Ihey  are  cut  off;  it  lasts  j)crlKips  Ini; 
from  morning  to  evening.  It  is  but  a  day;  (so  some  understand 
it  ;)  their  birth  and  death  are  but  the  sun-rise  and  sun-set  of  the 
same  day.  [4.]  In  death,  all  their  excellency  passes  away  ; 
lieauty,  strength,  learning,  not  only  cannot  secure  them  from 
death,  but  die  with  them;  nor  shall  their  pomp,  their  wealth,  or 
power,  descend  after  them.  [5.]  Their  wisdom  cannot  save  ihcni 
from  death  ;  they  die  without  wisdom,  die  for  want  of  wisdom,  by 
their  own  foolish  management  of  themselves,  digging  their  graves 
with  their  own  teeth.  [  G.]  It  is  so  common  a  thing  that  no  body' 
heeds  it,  or  takes  any  notice  of  it ;  they  perish  without  any  recjard- 
ing  it,  or  laying  it  to  heart.  The  deaths  of  others  are  much  the 
subject  of  common  talk,  but  little  the  sut)iect  of  serica>,  thought. 

Some  think  the  eternal  danmation  of  sinners  is  here  spoken  of, 
as  well  as  their  temporal  death.  Thci/  are  desfvot/ed,  or  broken  to 
pieces,  by  death,  from  morning  to  evening;  and  if  they  repent  not, 
they  perish  for  ever,  so  some  rend  it,  r.  20.  They  |ierish  for  ever, 
because  they  regard  not  God  and  their  duty,  they  consider  not  their 
fatter  end,  Lam.  1.  9.  They  have  no  excellency  but  that  which 
death  takes  away,  and  they  die,  they  die  the  second  death,  for  want 
of  wisdom  to  lay  hold  on  eternal  life.  Shall  such  a  mean,  we;ik, 
foolish,  sinful,  dying,  creature  as  this,  pretend  to  be  more  just 
than  God,  end  moi-e  pure  than  his  Maker?  No,  instead  of  qmirrel- 
ling  with  his  afflictions,  let  him  wonder  that  he  is  out  of  hell. 

CHAP.   V. 

Etiphaz,  in  (h^  /ores:oiii^  chfijtfer,  for  the  viakiu^  ^rtod  of  kis  cbarf^e  n^abtst 
job,  had  vouched  a  ivordfrom  Heaven,  sent  him  in  a  vis'inn.  In  this  clmpfer, 
he  appeals  to  those  that  bear  record  on  earth,  to  the  saints,  the  faithful 
witnesses  of  God's  truths,  in  all  ages,  v.  t.  Theij  nilt  testifti,  I.  That  the 
sin  of  sinners  is  their  rniK,  r.2,.h.  II.  That  yet  affliction  is  the  common 
(lit  of  mankind,  r.  G,  7.  ///.  That  irhen  )ve  are  in  affdction,  it  is  our 
icisdom  and  dufij  to  apply  ourselves  to  God,  for  he  is  able  and  ready  to  help  us, 
«.  8.  .16.  IV.  That  the  afflictions  trhtch  are  borne  well  leill  end  well;  and 
Job  particularly,  if  he  icould  come  to  a  beiter  temper,  mi^hi  assure  himself 
that  God  had  great  mercy  in  store  for  him,  v.  17.  .27.  So  that  he  comiadcs 
his  discourse  in  somervhat  a  better  liumour  than  he  began  ii. 

I.  /^ALL  now,  if  there  be  any  that  will  answer 
Vy  thee ;  and  to  which  of  the  saints  wilt  tlion 
turn?  2.  For  wrath  killeth  the  foolish  man,  and 
envy  slayeth  the  silly  one.  3.  I  have  seen  the 
foolish  takinj;-  root :  lint  suddenly  I  cnrsed  his 
habitation.  4.  His  children  are  far  from  safety, 
and  they  are  crnshed  in  the  gate,  neither  is  there 
any  to  deliver  them.  5.  Whose  harvest  the  hnngTy 
eateth  np,  and  taketh  it  even  ont  of  the  thorns, 
and  the  robber  swalioweth  np  their  substance. 

A  very  warm  dispute  beiiiK  begun  betweim  Jol>  and  his  friends, 
F.Iiphaz  here  makes  a  fair  motion  to  put  the  matter  to  a  reference; 
in  all  debates,  perhaps,  the  sooner  that  is  done  the  better,  if  the 
VOL.  II.  55 


contcndei-s  cannot  end  it  between  themselves.  So  well  assured  ia 
Eliphazof  the  goodness  of  his  own  cause,  that  he  moves  Job  liiui- 
self  to  choose  the  arbitrators;  (d,  1.)  Call  note,  ij  there  be  any 
that  trill  answer  thee;  that  is,  1,  "  If  there  l«  any  that  suffer  as 
thou  sufferest:  canst  thou  produce  an  instance  of  any  one,  that  was 
really  a  saint,  that  was  reduced  to  such  extremity  as  thou  art  now 
refluced  to  ?  God  never  dealt  with  any  that  love  his  name  so  as 
he  deals  with  thee,  and  therefore  surely  thou  art  none  of  them." 
2.  "  If  there  be  any  that  say  as  thou  sayest :  did  ever  any  good 
man  curse  his  day  as  thou  dost?  Or,  will  any  of  the  saints'juslify 
thee  in  these  heats  or  passions,  or  say  that  these  are  the  spots  of 
God's  children  ?  Thou  wilt  find  none  of  the  saints  that  will  be 
either  thine  advocates,  or  mine  antagonists.  To  ukich  of  the  saints 
xrilt  thou,  turn?  Turn  to  which  thou  wilt,  and  thou  wilt  find  thev 
are>  al!  of  my  mind  ;  I  lia\e  the  comnittnis  sensjis  fkleHnm — the 
unanimous  vote  of  all  the  saints  on  my  side ;  they  will  all  subscribe 
to  what  I  am  going  to  i ay.''  Observe,  (1.)  Good  people  are  called ' 
saints,  even  iii  the  Old  Testament;  and  therefore  I  know  not  why 
«e  siiou/d,  in  common  speaking,  (unless  becansc  we  must  loqui 
nun  vulfjo — speak  as  our  neighbours,)  appropriate  the  title  to 
those  oj  the  New  Testament,  and  not  say  St.  Alirahniii,  .St.  M(>ses, 
and  St.  Isaiah,  as  well  as  St.  IMnltiie\\,  ami  Sl.I\I;(rk;  and  St. 
David  the  psalmist,  as  well  as  St.  David  the  British  bishop.  Aaron 
is  expressly  called  the  saint  of  the  Lord.  (2.)  All  that  are  them- 
selves saints,  will  turn  to  those  that  are  so;  will  choose  them  for 
their  friends,  and  converse  with  them;  will  choose  them  for  their 
judges,  and  consult  with  them.  See  Ps.  119.  79.  The  saints  shall 
judge  the  ivorld,  1  Cor.  6.  1,  2.  Walk  in  the  icay  of  good  men, 
(Prov.  2.  20.)  the  old  way,  the  footsteps  of  the  flock.  Every  one 
chooses  some  sort  of  people  or  other  to  w  horn  he  studies  to  recom- 
mend himself,  and  whose  sentiments  arc  to  him  the  test  of  honour 
and  dishonour:  now  ail  true  saints  endeavour  to  recommend 
themselves  to  those  that  are  such,  and  to  stand  right  in  their 
o|)inion.  (3.)  There  arc  some  truths  so  plain,  and  so  universally 
known  and  believed,  that  one  may  venture  to  appeal  to  any  of  tho 
saints  concerning  them.  However  there  are  some  things,  about 
which  they  unhappily  differ,  there  are  many  more,  and  more 
considerable,  in  w  hich  they  are  agreed ;  as  the  evil  of  sin,  the 
vanity  of  the  world,  the  worth  of  the  soul,  the  necessity  of  a  holy 
life,  and  the  like.  Though  they  do  not  all  live  up,  as  they  should, 
to  their  belief  of  these  truths,  yet  they  are  all  ready  to  bear  their 
testimony  to  them. 

Now  there  are  two  things  which  Eliphaz  here  maintains,  and  in 
which  he  doubts  not  but  all  the  saints  concur  with  him. 

I.  That  the  sin  of  sinners  directly  tends  to  their  own  ruin  ;  (i'.2.) 
Wrath  kills  the  foolish  man,  his  own  wrath,  and  therefore  he  is 
foolish  for  indulging  it;  it  is  a  fire  in  his  bones,  in  his  blood,  enimgh 
to  put  him  into  a  fever;  envy  is  the  rottenness  of  the  bones,  and  so 
slays  the  silly  one  that  frets  himself  with  it.  "  So  it  is  with  thee;"" 
says  EUphaz ;  "while  thou  quarrellest  with  God,  thou  doest  thy- 
self the  greatest  mischief ;  thine  anger  at  thine  own  troubles,  and 
thine  envy  at  our  prosperity,  do  but  add  to  thy  pain  and  misery  : 
turn  to  the  siints,  and  thou  wilt  find  they  understand  themselves 
better."  Job  had  told  his  wife  she  spake  as  the  foolish  women, 
now  Eliphaz  tells  him  he  acted  as  the  foolish  men,  the  silly  ones. 
Or,  it  may  be  meant  thus  :  "  If  men  arc  ruined  and  undone,  it  is 
always  their  own  folly  that  ruins  and  undoes  them.  They  kill 
themselves  by  some  lust  or  other;  therefore,  no  doubt,  Job,  thou 
hast  done  some  foolish  thing,  by  which  thou  hast  brought  thyself 
into  this  calamitous  condition."  Many  understand  it  of  God's  wrath 
and  jealousy.  Job  needed  not  be  uneasy  at  the  prosperity  of  the 
wicked,  for  the  worhl's  smiles  can  never  shelter  them  from  (rod's 
frowns;  they  are  foolish  and  silly,  if  they  think  they  will.  God's 
anger  will  be  the  death,  the  eternal  death,  of  those  on  whom  it 
fastens.  What  is  hell,  but  God's  anger  without  mixture  or  period  ? 

II.  That  their  prosperity  is  short,  and  their  destruction  certain, 
u.  3.  .5.  He  seems  here  to  parallel  Job's  case  with  that  which  is 
commonly  the  case  of  wicked  people. 

1.  Job"  had  prospered  for  a  time,  seemed  confirmed,  and  was 
secure  in  his  prosperitv;  and  it  is  common  for  foolish  wicked  men 
to  do  so.    thave  seen  them  taking  root,  planted,  and,  in  their  own 


Before  Clirisl  1520 


JOB.  V. 


file  Address  ^f  ^"^JjphaE. 


tnd  other's  apprehension,  fixed,  and  likely  to  continue.  See 
Jer.  12.  2.  Ps.  37.  3.j,  3<J.  We  see  worldly  men  taiyng  root  in 
(he  earth;  on  carflily  ihinc^s  they  fix  the  standing  of  their  hopes, 
and  from  thcni  fhey  draw  the  sap  of  their  comforts.  Tlie  ontward 
estate  may  be  flourishing,  but  the  soul  cannot  prosper  that  takes 
root  in  theearlh. 

2.  Job's  prosperity  was  now  at  an  end,  and  so  has  the  prosperity 
of  oilier  wicked  people  quickly  been. 

(  I.)  Eliphaz  foresaw  their  ruin  wilh  an  eye  of  faith.  They  who 
looked  only  at  present  things,  blessed  their  habitation,  and  thought 
(hem  hap[)y,  blessed  it  long,  and  wished  themselves  in  their 
•■(mdition.  But  Eliphaz  cursed  it,  suddenly  cursed  it,  as  soon  as 
/it'  saw  (liem  begin  to  take  root,  that  is,  he  plainly  foresaw  and 
foretold  (heir  ruin;  not  that  he  prayed  for  it,  (T have  not  desired 
lite  voeful  day,)  but  he  j)rognosficated  it.  He  n-ent  into  the 
xanetiiary,  and  there  vnderstood  their  end,  and  heard  their  doom 
ri'ad,  (Ps.  73.  17,18.)  That  the  prosperity-  of  fools  will  destroy 
ikem,  Prov.  1.  32.  They  who  believe  the  word  of  God,  can  see 
a  cjirse  in  the  house  of  the  wiekcd,  (Prov.  3.  33.)  though  it  be 
ever  so  fmely  and  fimilv  built,  and  ever  so  full  of  all  good  things  ; 
and  can  foresee  (hat  it  will,  in  time,  mfallibly  consume  it,  with  the 
limber  (hereof,  and  the  stones  thereof,  Zech.  5.  4. 

(2.)  lie  saw,  at  length,  what  he  had  foreseen  :  he  was  not  dis- 
appointed in  his  expectation  concerning  him,  the  event  answered 
it ;  fiis  family  was  undone,  and  his  estate  ruined.  In  these  par- 
ficnlars,  he  plainK  and  very  invidiuouslv  reflects  on  Job's  calamities. 
[1.]  His  children  were  crushed,  r.  4.  They  thought  themselves 
safe  in  their  eldest  brother's  house,  but  were  far  from  safety,  for 
they  were  crushed  in  the  gate;  perha|)s  (he  door  or  gate  of  the 
hijuse  was  highest  built,  and  fell  heaviest  upon  them,  and  there 
was  none  to  deliver  them  from  perishing  in  the  ruins.  This  is 
commoTily  understood  of  the  families  of  wicked  men,  bv  the  exe- 
cution of  justice  upon  them  to  oblige  them  to  restore  what  tliev 
have  ill-gotten.  They  lea\e  it  to  their  children  ;  but  the  descent 
shall  not  bar  the  enli-y  of  the  rightful  owners,  who  will  crush  their 
children,  and  cast  them  by  due  course  of  law,  (and  there  shall  be 
none  to  help  then),)  or  perhaps  by  oppression,  Ps.  100.  9,  Ac. 
[2.]  His  estate  was  plundered,  ('.5.  Job's  was  so;  the  hungn 
robber.'!,  the  Sabeans  and  Chaldeans,  ran  away  wilh  it,  and  s^\ al- 
lowed it  :  and  this,  says  he,  I  have  often  obsen  ed  in  others.  AMiat 
lias  been  got  by  spoil  and  rapnie,  has  been  lost  the  same  way.  The 
careful  owner  hedged  it  about  with  thorns,  and  then  thought  it 
safe;  but  the  fence  proved  insignificant  against  the  greediness  of 
(he  spoilers,  (if  hiingerwill  break  through  stone-walls,  much  ninre 
fhrough  thoni-hedgcs,)  and  against  the  divine  curse,  which  v\ill 
go  through  the  thorns  and  brici-s,  and  burn  them  together,  Isa.27.4. 

0.  Allhoii.i^h  affliction  cometh  not  forth  of  t!u> 
dust,  neither  doth  trouble  spring-  out  of  the  groiuid  ; 
7.  Yet  man  is  horn  unto  trouble,  as  the  sparks  fiv 
upward.  8.  I  Mould  seek  tnito  (^od,  and  unto  God 
wonl<I  I  comiTiit  my  cause:  9.  Which  doeth  o-teat 
ihino's  and  ttnsearchable;  marvellous  thinos  without 
niunber:  TO.  Who  i^ivetli  rain  upon  theearlh,  and 
M-ndclh  Maters  upon  the  fields:  It.  To  set  up  on 
higli  those  that  be  low;  that  those  whieli  nionrn 
may  be  exalted  to  safety.  12.  Me  disappoinlelh 
the  devices  of  the  crafty,  so  that  their  hands  cannot 
perform  (heir  enterprise.  13.  He  taketh  the  wise 
in  their  own  craftiness:  and  the  counsel  of  the 
froward  is  carried  headlong.  14.  Thev  meet  with 
darkness  in  the  day-time,  and  grope  in  the  noon- 
day as  in  the  night.  15.  But  he  savelh  the  poor 
from  the  sword,  from  their  mouth,  and  from  the 
hand  of  the  mighty.  1(5.  So  the  poor  hath  hope, 
and  iniquity  stoppeth  her  mouth. 


Eliphaz,  having  touched  Job  in  a  very  tender  part,  in  o»«>)lion- 
ing  both  the  loss  of  his  estate  and  the  death  of  his  children  ^^^  the 
just  punishment  of  his  sin,  that  he  might  not  drive  hnn  to  desp'^ir, 
here  begins  to  encourage  him,  and  puts  him  in  a  way  to  make 
himself  easy.  Now  he  very  much  changes  his  voice.  (Gal.  4.  20.) 
and  accosts  Job  gen  ly,  as  if  he  would  atone  for  the  hsrd  words 
he  had  given  him. 

I.  He  reminds  him,  thai  iin  affliction  comes  by  chr.nce  lor  is  to 
be  attributed  to  second  causes.  It  dntk  not  eome  forth  of  th"  dust, 
nor  spriny  ont  of  the yrorind,  as  the  grass  doth,  v.O.  )\  f'r»h  not 
come  of  course,  at  certain  seasons  of  the  year,  as  nati'ra'  r>'iduc- 
tions  do,  by  a  chain  of  second  causes.  The  proportiow  l'<-"'weeti 
prosperity  and  adversity  is  not  so  exactly  observed  by  Prov'f*  -nee, 
as  that  between  dayar.d  nicht,  summer  and  winter,  but  acceding 
to  tiic  will  and  counsel  of  God,  when  and  as  he  thinks  fit.  Sonif 
read  it.  Sin  comes  not  forth  of  the  dust,  nor  iniquity  out  of  thi 
yround.  If  men  be  bad,  titev  must  not  lay  the  blame  ujKni  tli« 
soil,  the  climate,  or  the  stars,  but  on  themselves.  If  thou  scornest, 
thou  alone  shalt  bear  it.  \\'(t  must  not  attribute  our  afflictions  to 
fortune,  for  they  vlxx  fnnn  God,  nor  our  sins  to  fate,  for  they  are 
from  ourselves;  so  that,  whatever  trouble  we  arc  in,  we  must  own 
that  God  sends  it  upon  us,  and  we  procure  it  to  ourselves;  the 
fomier  is  a  reason  why  we  should  be  very  patient,  the  latter  why 
we  should  be  very  penitent,  when  we  are  afflicted. 

II.  He  reminds  him,  that  trouble  and  affliction  are  what  we  have 
all  reason  to  expect  in  this  world.  Man  is  horn  to  trouble ;  (v.  7.) 
not  as  man,  (had  he  kept  his  innocency,  he  had  been  born  to  plea- 
sure,) but  as  sinful  man,  as  bom  of  a  woman,  (rh.li.  l.)whowas 
in  the  transgression.  Man  is  born  in  sin,  and  therefore  born  to 
trouble.  Even  those  that  are  born  to  honour  and  estate,  v  et  are  born 
to  trouble  in  the  flesh.  In  our  fallen  state,  it  i»  become  natural  to  us 
to  sin,  and  the  natural  consequence  of  that,  is  affliction,  Rom.  5.  12. 
There  is  nothing  in  this  world  we  are  born  to,  and  can  truly  calf 
our  own,  but  sin  and  trouble  ;  both  are  as  the  sparks  th.at  fly 
upward.  .4ctual  transgressions  are  the  sparks  that  fly  out  of  the 
funiace  of  original  corruption  ;  and,  beingcalled  transyressors  from 
the  womb,  no  w onder  that  we  deal  very  treacherously,  Isa.  48.  8. 
Such  too  is  the  frailty  of  our  bodies,  and  the  vanity  of  all  our  en- 
joyments, that  our  troubles  also  thence  ari'ie  as  naturally  as  the 
sparks  fly  upw aid ;  so  many  are  they,  so  thick  and  so  fast  does  one 
follow  another.  Why  then  should  we  he  surprised  at  our  afflic- 
tions as  strange,  or  quarrel  with  them  as  hard,  when  they  are  but 
what  we  are  bom  to?  Man  is  born  to  labour,  so  it  is  hi  the  margin, 
is  sentenced  to  eat  his  bread  intlies;veat  of  his  face,  which  should 
inure  him  to  hardness,  and  make  him  bear  his  afflictio::/!the  better. 

III.  He  directs  him  how  to  behave  himself  under  his  affliction; 
(v.  8.)  /  would  seek  vnto  God;  surely  I  would:  so  it  is  in  the  ori- 
ginal. Here  is,  \.  .\  tacit  reproof  to  Job  for  not  seeking  to  God, 
but  quarrelling  with  Him  ;  "Job,  if  )  had  been  in  thy  case,  I 
would  not  ha^e  been  si)  pcevisli  and  ^'tiyrionate  as  thni)  arl,  I  would 
haie  acquiesced  in  the  will  of  Go'l.  ;'  is  easy  to  ?.ay  what  we 
wculd  <lo,  if  we  were  in  such  a  I'w'n  cas?;  lut,  vhen  it  comes  to 


the  -rial,  per!iaj)s  it  will  be  found  not  '?i>  easj,  lo  d<i  as  we  say. 
2.  ^'ery  good  and  seasonable  ad',  ice  to  him,  ivliicb  Elinhaz  transfers 
to  himself  in  a  fiffure;  "For  nn  part,  'he  best  kK)  I  should  think 
I  fouki  take,  if  I  were  in  thv  c«uditior.,  wo;dd  b?  to  ajiply  myself 
to  God. '  Note,  We  should  give  our  frieiii's  no  Dther  counsel  than 
what  we  would  take  oui-selves  if  we  w-re  in  liieir  rase,  that  w<? 
may  be  easy  under  our  afflictions,  may  get  joc;  Ly  theni,«nd  may 
see  a  good  issue  of  them.  (1.)  We  mu.st  bj  ■■■raw-  fetch  in  mercy 
and  grace  from  God;  seek  to  him  as  r,  F^lher  iind  Friend,  though 
he  contend  with  us,  as  one  who  is  alone  abb  fci  "upport  and  succour 
us.  His  favour  we  must  seek,  when  we  have  !oe'  all  we  have  in 
the  worKI;  to  him  we  must  address  ourselves,  Qs  the  Fountaui 
and  Father  of  all  good,  all  consolation.  Is  any  afflicted?  Let 
him  pray.  It  is  hearts-ease,  a  salve  for  every  sore.  (2.)  We  must 
by  jiatience  refer  ourselves  and  our  cause  to  him.  "  To  Godwould 
I  commit  my  cause:  having  spread  it  before  him,  I  would  leave  it 
with  him;  having  laid  it  at  his  feet,  I  would  liHlge  it  in  his  hand; 
Here  I  am,  let  the  Lord  do  with  mc  as  teemeth  him  r/ood."  Ifoui 
cause  be  indeed  a  good  cause,  we  need  not  fear  committing   it  lo 


Before  Christ  1520. 


JOB.  V. 


The  Address  of  Eliphaie. 


God,  for  he  i.»  both  jtist  and  kind.     They  that  would  seek  so  as  to 
sj)ced,  must  refor  themselves  to  God. 

IV^.  He  eucoiirages  him  thu.s  to  seek  to  God,  and  commit  his 
cause  to  him.  It  \\\\\  not  l)e  in  vain  to  do  so,  for  lie  is  one  in 
whom  we  shall  find  effcilual  help.  He  recommends  to  his  con- 
sideration God's  almiahly  power  and  sovorciiin  dominion. 

1.  In  general,  lie  doclhf/icnl  Ihinjs;  {v.  !).)  ijrrat  indeed,  for  lie 
can  do  any  tiling;  he  doth  do  e\ery  thing;  and  all  aceordinij  to 
the  coniisci  of  his  own  will:  great  indeed,  for  the  operations  of  his 
power  are,  (  1 .)  Unsearchable,  and  sneh  as  can  never  he  fathonic<l, 
can  never  be  found  outyiow  the  beffinninr/  to  the  end,  Eccl.  3.  11. 
The  works  of  nature  are  mvsteries ;  the  most  curious  searches  come 
far  short  of  full  discoveries,  and  the  wisest  philosophers  have 
<i\Mied  themselves  at  a  loss.  The  designs  of  Providence  are  much 
more  deep  and  unaccountable,  Rom.  11.  33.  (2.)  Numerous,  and 
KUch  as  never  can  be  reckoned  up.  He  doclh  great  things 
without  number  ;  his  jiower  is  never  exhausted,  nor  will  all  his 
purposes  ever  be  fulfilled  till  the  end  of  time.  (3.)  They  are 
marvellous,  and  such  as  never  can  be  sufficiently  admired;  eternity 
il^^elf  will  be  sb;;.-*  enough  to  be  spent  in  the  admiration  of  them. 
Now,  by  Ih'j  consideration  of  this,  Eliphaz  intends,  [1.]  To 
convince  Jol>  of  his  fault  and  folly  in  quarrelling  vith  God.  We 
must  not  pietend  to  pass  a  judgment  upon  his  works,  for  they  are 
unsearchable  and  abnve  our  intpiiries ;  nor  must  we  strive  with  our 
Maker,  for  he  will  certainly  be  too  hard  for  us,  and  is  able  to  crush 
UB  in  a  moment.  ['-■']  To  encourage  Job  to  seek  unto  God,  and 
to  refer  himself  to  him.  What  more  encouraging  than  to  see 
that  lie  is  one  to  whom  power  belongs?  He  can  do  great  things 
P'ld  manellons  for  our  relief,  when  we  are  brought  ever  so  low. 
2.  He  gives  some  instances  of  God's  dominion  and  power. 
(1.)  God  doelh  great  tilings  in  the  kingdom  of  nature;  he  r/ives 
rain  upon  the  earth,  {i\  10.)  put  here  for  all  the  gifts  of  common 
proiidence,  all  the  fniitfiil  seasons,  hy  which  he  filletk  our  hearts 
ycith  food  and  gladness.  Acts,  14.  17.  Observe,  When  he  would 
shew  what  great  things  God  doelh,  he  speaks  of  his  giving  rain, 
which,  because  it  is  a  common  thing,  we  are  apt  to  look  upon  as 
a  little  thing;  but  if  we  duly  consider  both  how  it  is  produced,  and 
what  is  produced  by'  it,  we  shall  see  it  to  be  a  great  work,  both  of 
power  and  goodness. 

(2.)  He  doeth  great  things  in  the  affaire  of  the  children  of  men: 
not  only  enriches  the  poor,  and  comforts  the  needy,  by  the  rain 
he  sends,  (c.lO.)  but,  in  order  to  the  advancing  of  those  that  are 
low,  he  disappinnts  the  devices  of  the  crafty ;  for  r.  11.  is  to  be 
joined  to  c.  12.  and  compared  with  Luke,  1.  51.  .53.  He  hath 
scattered  the  proud  in  the  imafiinatinn  of  their  hearts,  and  so  hath 
exalted  them  of  loir  degree,  and  filled  the  hintr/ri/  with  good  things. 
See,  [I.]  How  he  frustrates  the  counsels  of  llie^)/'o(/(/  and pnUlic, 
r.  12..14.  There  is  a  supreme  power  that  manages  and  over- 
vnh's  men  who  think  themselves  free  and  absolute,  and  fulfils  its 
own  purposes  in  despite  of  their  projects.  Obser\e,  First,  The 
froward,  that  walk  contrarv  to  God  and  the  interest  of  his  king- 
dom, are  often  very  craftv,  for  they  are  the  seed  of  the  old  serpent, 
that  was  noted  for  subtletv.  They  lliink  themselves  wise,  but, 
at  the  end,  will  be  fools.  Secondly,  The  froward  enemies  of  God's 
kingdom  have  their  devices,  their  enterprises,  and  tlieir  counsels, 
against  it,  and  against  the  loyal  faithful  subjects  of  it.  They  are 
restless  and  unwearied  in  their  designs,  close  in  their  consultations, 
high  in  their  hn])es,  deep  in  their  politics,  and  fast  linked  in  their 
confederacies,  Ps.  2.  1,  2.  Thirdly,  God  easily  can,  and  (as  far 
as  is  for  his  glorv)  certainly  will,  blast  and  defeat  all  the  designs 
"f  his  and  his  jieople's  enemies.  How  weiT  the  plots  of  Ahi- 
lliophel,  Sanballat,  and  Haman,  baffled  !  The  confederates  of 
Syria  and  Ephraim  against  Judah,  of  Gebal,  and  Ammon,  and 
Amalek,  against  God's  Israel,  the  kings  of  the  earth,  and  the 
princes,  against  the  Lord  and  against  his  auoiMlcd,  broken!  The 
hands  that  have  been  stretched  out  against  God,  and  his  church, 
have  not  performed  their  enterprise,  nor  have  the  weapons  formed 
asainst  Zion  prospered.  Fourthly,  That  which  enemies  have 
designed  for  the  ruin  of  the  church,  has  often  turned  to  their  own 
ruin;  (v.  13.)  He  tahcs  the  wise  in  their  own  craftiness,  and  snares 
them  in  the  work  of  their  own  hands,  Ps.  7.  \o,  IB. — 9.  15,  18. 


This  is  quoted  by  the  apostle,  (1  Cor.  3.  19.)  to  ihew  how  the 
learned  men  of  the  heathen  were  befooled  by  their  own  vain 
philosophy.  Fiji/ily,  When  God  infatuates  men,  they  are, 
perplexed,  and  at  a  loss,  even  in  those  things  that  sreiii  most 
plain  and  easy  ;  (c  14.)  They  meet  with  darkness  even  in  the 
day-time;  nay,  as  it' is  in  the  margin,  They  run  themselees  into 
darkness  by  the  violence  and  luecipilation  of  their  own  counsels. 
See  ch.  12.  20,24,25. 

[2.]  How  he  favours  the  cause  of  the  po<ir  iind  humble,  and 
csjxmses  that. 

First,  lie  exalts  the  humble,  r.  11.  Those  whom  proud  men 
contrive  to  crush,  he  raises  from  under  their  feel,  and  sets  llicni 
in  safety,  Ps.  12.  5.  The  lowly  in  heart,  and  those  that  mourn, 
he  advances,  comforts,  and  makes  to  ilwell  on  high,  in  the 
?nwiitions  of  rocks,  Isa.  33.  16.  Zion's  mourners  are  the  sealed 
ones,  marked  for  safety,  Ezek.  9.  4. 

Secondly,  He  delivers  the  oppressed,  v.  1 5.  The  designs  of  the 
crafty  are  to  ruin  the  poor :  tongue,  and  baud,  and  sword,  and  all, 
are  at  work  in  order  to  this;  but  God  takes  under  his  special  pro- 
tection those  who,  being  poor,  and  unable  to  help  lliemselves,  being 
his  poor,  and  devoted  to  his  praise,  ha\e  committed  themselves 
to  him.  He  saves  them  from  the  mouth  that  speaks  hard  things 
against  them,  and  the  hand  that  does  hard  things  against  them  ; 
for  he  can,  when  he  pleases,  tie  the  tongue,  and  wither  the  hand. 

The  effect  of  this  is,  (i\  16.)  1.  That  weak  and  timorous  saints 
are  comforted:  so  the  poor,  that  began  to  despair,  kns  hope.  The 
experiences  of  some  are  encouragements  to  others  to  hope  the 
best  in  the  worst  of  times;  for  it  is  the  glory  of  Gin\  to  send 
help  to  the  helpless,  and  hope  to  the  hopeless.  2.  Tliat  daring 
threatening  sinners  are  confounded  ;  innpiity  stops  her  mouth, 
being  surprised  at  the  strangeness  of  the  deliverance,  ashamed  of 
its  enmity  against  those  who  appear  to  be  the  favourites  of 
Heaven,  mortified  at  the  disappointment,  and  compelled  to 
acknowlea'ge  the  justice  of  God's  proceeding's,  having  nothing 
to  object  again.st  them.  Those  that  domineered  over  God's  poor, 
that  frightened  them,  menaced  them,  and  falsely  accused  them, 
will  not  have  a  word  to  sav  against  them  when  God  appears  for 
ihem.     See   Ps.  76.  8,  0.     Isa.  26.  11.     Mic.  7.  16. 

17.  Behold,  happy  is  the  man  whom  God  cor- 
recteth  :  therefore  despise  not  tlioii  the  chastening 
of  the  Almighty:  18.  For  he  maketh  sore,  and 
bindeth  up  :  he  woundeth,  and  his  hands  make 
\vhole.  19.  He  shall  deliver  thee  in  six  troubles : 
yea,  in  seven  there  shall  no  evil  touch  thee.  20, 
111  famine,  he  shall  redeem  thee  from  death  :  and 
in  war,  from  the  power  of  the  sword.  21.  Thou 
shalt  be  hid  from  the  scourge  of  the  tongue ; 
neither  shalt  thou  be  afraid  of  destruction  when 
it  Cometh.  22.  At  destruction  and  famine  thou 
shalt  laugh  :  neither  shalt  thou  be  afraid  of  tlic 
beasts  of  the  earth.  23.  For  thou  shalt  be  iu 
league  with  the  stones  of  the  field  :  and  the  beasl.^s 
of  the  field  shall  be  at  peace  with  thee.  24.  And 
thou  shalt  know  that  thy  tabernacle  s/iall  be  in 
peace;  and  thou  shalt  visit  thy  habitation,  and  shalt 
not  sin.  25.  Thou  shalt  know  al.so  that  thy  seed 
s/ia/l  be  great,  and  thine  offspring  as  the  grass  of 
the  earth.  26.  Thou  shalt  come  to  /////  grave  in  a 
full  age,  hke  as  a  shock  of  corn  cometh  in  in  his 
season  27.  Lo  this,  we  have  searched  it,  so  it  is; 
hear  it,  and  know  thou  it  for  thy  good. 

Eliphaz,  in  this  concluding  paragraph  of  his  discourse,  gives  Job 
(vhat  he  himself  knew  not  how  to  take)  a  comfortable  prospect  ol 


Reforre  Christ  1520. 


JOB,  V. 


7'Iie  Aikhesis  of  Eliphaz. 


»lic  i'Tsae  c/t  his  afflklion?,  if  he  dkf  hot  recOTer  his  temper,  niid 
»(  ciimiuoftiitc  himself  to  llirm. 

(>l)-<piTe, 

f.  The  seasonaWe  wonl  of  tairfioTi  anrf  exhortafron  that  hee:!vcs 
Mm;  (r.  17.)  *'  Despise  not  thou  the  chastcnini)  of  the  Alinic/hly. 
Call  it  a  thas>!eiiing',  which  comes  from  the  father's  Fwe,  and  is 
»lcsi^netf  for  (he  thiWs  gooc!.  Call  it  the  chastening  of  (lie 
Aliiiislitv,  "Jih  whom  it  is  madness  to  contend,  to  whom  if  is 
nisdiim  and  duty  to  wdjmit,  and  who  T^it{  Ex-  a  God  alS-sufficient" 
ffor  »)  (lie  word  siirnifies)  "  to  all  (hose  tha(  trns(  in  him.  Do  not 
ifesjjbe  it; "  if  is  a  copious  word  m  the  origina!.  1.  "  Re  not  averse 
to  it.  Let  grace  trmqiier  the  antjpalliy  which  natnre  has  to  .'snffer- 
nia,  aw\  n-vcncile  (hyse?f  to  the  will  of  God  m  if."  We  need  the 
rod,  and  we  desent  it;  and  therefor?  ^fee  onoht  not  to  thrRk  it 
either  strange  or  hani  if  we  feel  the  smart  of  irt.  Let  not  the  Iteart 
rise  agairot  a  i)Stt»-r  |iiil  o?  jTotion,  when  it  is  prcscrihed  us  for  our 
Coocf,  2.  "Do  not  Uunk  iti  of  it,  cjono?  pRt  it  from  thee,  fas  that 
which  is  either  hurtfid,  or,  at  least,  not  iiscfu?,  which  there  is  no 
»ccasion  for,  nor  advantage  fjy,)  onfy  because,  for  the  present,  it 
»s  not  joyous,  birt  grievous."  We  most  ne%'er  .«iconi  to  stoop  to  God, 
nor  think  it  a  thing  behiw  tjs  to  come  imder  his  discipline,  but 
reckon,  on  llie  contrary,  that  God  really  magnifies  man,  when  he 
Ihirs  visits  and  tries  him,  ch.  7.  17, 18.  3.  "  Do  not  overfook  and 
disregard  it,  as  if  it  were  only  a  chance,  and  the  prodnction  of 
second  catjses,  but  take  great  notice  of  it  as  the  voice  of  God,  and 
a  messenger  from  Heaven."  More  is  imj)Iied  than  is  expressed: 
"  Reverence  the  chastening  of  the  Lord;  have  an  humble,  awful, 
regard  to  his  correcting  hand,  and  trervihte  when  the  lion  roars, 
Amos,  3.  8.  Submit  to  the  chastening,  and  study  to  answer  the 
caH,  to  ansAver  the  end  of  if,  and  therr  thou  revercneest  it."  When 
God,  by  an  affliction,  draws  npon  us  for  some  of  the  effects  he  has 
mtrusted  os  with,  wc  mu."it  hononr  his  bill  bv  accepting  if,  and 
suhscriljing  it,   resigning  him  his  own  when  he  caifs  for  it. 

IL  The  comfortable  words  of  eneoHras;emenl  which  he  gives 
him,  thns  io  accommodate  himself  to  his  condition,  and  (as  he 
himself  had  expressed  it)  to  receive  evil  from  the  hand  of  God, 
ar.d  not  despise  it  as  a  gift  not  worth  the  accepting.  If  his 
affliction  was  thus  borne, 

1.  The  nature  and  property  of  it  would  be  altered:  thongh  it 
looked  Fike  a  man's  mssery,  it  wontd  realty  be  his  bliss.  Ilappji  is 
the  7/ian  whom  God  cnrrecteth ,  if  he  make  but  a  due  improvement 
of  Ihe  correction.  A  good  man  is  happv,  thongh  he  be  afflicted; 
for,  whatever  he  has  lost,  he  has  not  lost  his  enjoyment  of  God, 
nor  his  filFe  to  heaven;  nay,  he  is  happy,  because  he  is  afflicted  ; 
correction  is  an  evidence  of  his  sonship,  and  a  means  of  his  saiicli- 
Jication ;  it  mortifies  his  corrn]ifions,  weans  his  heart  from  the 
world,  draws  him  nearer  to  God,  brings  him  to  his  Bible,  brings 
him  to  his  knees,  works  him  for,  and  so  is  for  working  him,  a  far 
more  exceeding  and  etenia!  weight  of  glory;  Happy  therefore  is 
the  man  nhom  God  corrcctvth,  Jam.  1.  12. 

2.  The  issue  and  consequence  of  it  would  be  very  good,  v.  18. 
(1.)  Thongh  he  makes  sore  the  body  with  wre  boils,  the  mind 
with  sad  thowghts,  yet  he  binds  up  at  the  same  thne  ;  as  (he 
skilful  tender  surgeon  binds  np  the  wonnds  he  hud  occasion  to 
make  with  his  incision-knife.  When  God  makes  sores  by  the 
rebukes  of  his  providence,  he  hinds  up  by  the  consolations  of  his 
■Spirit,  which  oftentimes  abound,  as  most  afflictions  do  abound, 
and  balauic  them,  to  the  unspeakable  satisfaction  of  the  patient 
sufferers.  (2.)  Thongh  he  wonnds,  yet  his  hands  make  whole  in 
due  lime;  as  he  supports  his  pco|)Ie,  and  makes  them  easv  under 
their  afflictions,  sf)  in  due  time  he  delivers  them,  and  makes  a 
way  for  them  to  escape.  AH  is  well  again  ;  and  he  comforts 
them  according  to  the  time  wherem  he  afflicted  them.  God's 
usual  method  is  first  to  wound,  and  then  to  heal,  first  to  convince, 
and  then  to  comfort,  first  (o  humble,  and  then  to  exalt ;  and  (as 
Mr.  Caryl  otwerves)   he  never  makes  a  wound  too  great,  too  deep, 

for  his  own  cure.      Una  eadenujve  maniis  riihivs  openir/iie  tv/it 

77(6  hand  that  inflicts  the  irimnd,  applies  the  cvrr.  Goil  tears 
the  wicked,  and  goes  away,  lel  them  heal  that  will,  if  they  can; 
"his.. 5.  14.)  Imt  I  he  humble  and  penitent  may  say.  Tie  has  torn, 
t>ul  he  uiU  heal  vs,  IIos.6. 1. 


This  is  general;  but  in  the  follov'mg  verses  he  anphes  himself 
directly  to  Job,  and  gives  him  many  precious  proiriiscs  of  great 
and  kind  things  which  God  wouiil  do  for  him,  if  he  did  bat 
humble  himself  ander  his  hand.  Thongh  then  they  had  no  Bibles 
that  we  know  of,  yet  Eliphaz  had  sufficient  warrant  to  give  Job 
these  assurances,  from  the  general  discoveries  God  had  made  of 
his  good  will  to  hi«  people.  And  though,  in  every  thing  which 
Job's  friends  said,  they  were  not  directed  by  the  Spirit  of  God, 
(for  they  spake  both  of  God  and  Job  some  things  that  were  noj 
right,)  yet  the  general  doctrines  they  laid  down  spake  the  pious 
sense  of  the  patriarchal  age;  and  as  St.  Paul  quoted,  r.  13.  for 
canonical  scripture,  and  as  the  command,  tr.  17.  is,  no  doabt, 
binding'  on  us,  «o  these  jiromises  here  may  be,  and  must  be, 
received  and  applied  as  divine  promises,  and  we  may,  throvgh 
patience  and  comfort  of  this  part  of  scripture,  have  hope. 

Let  ns  therefore  give  diligence  to  make  sure  our  interest  in 
these  promises,  and  then  view  the  particulars  of  them,  and  take 
the  comfort  of  them. 

[1.]  It  is  here  jiromised,  that  as  afflictions  and  troubles  da 
recur,  supports  and  deliverances  shall  be  graciously  repeated,  be 
it  never  so  often,  Jn  six  troubles,  he  shall  be  ready  to  deliver 
thee;  yea,  and  in  seven.  This  intimates,  that,  as  long  as  we 
are  here  in  this  world,  we  must  expect  a  succession  of  troubles, 
that  the  clouds  will  rcfuni  after  the  rarn  ;  after  six  troubles  may 
come  a  sc\enth.  After  many,  look  for  more;  but  out  of  them  all 
win  God  deliver  those  that  are  his.  2Tiin.3.  11.  'Ps.34. 19. 
Former  deliverances  are  earnests  of,  not,  as  among  men,  excuses 
from,   further  deliverances,   Prov.19. 19, 

[2.]  That,  whatever  troubfes  good  men  may  be  m,  there  shall  no 
evil  touch  them,  they  shall  do  them  no  real  harm;  the  malignity 
of  them,  the  sting,  shall  be  taken  oat;  they  may  h'sss,  they  can- 
not hurt,  Ps.91.10.  The  evil  one  tovcheth  not  Gods  children, 
1  John,  5.  10.  Being  kept  from  sin,  they  are  kept  from  the  evil 
of  everv  trouble, 

[3.]  Tliat,  when  desolating  judgments  are  abroad,  thry  shall 
be  tahe7i  nnder  special  protection,  v.'2Q.  Do  many  perish  about 
them,  for  want  of  the  necessary  supports  of  life?  They  shall 
be  suii])lied.  "  In  famine  he  shall  redeem  thee  from  death: 
whatever  becomes  of  others,  thon  shall  be  hepf  afire,  Ps.  33. 19, 
Verily  thou  shall  be  fed,  nay,  even  in.  the  days  of  famine  thou 
shall  be  satisfied,  Ps.  37.  3, 19.  In  time  of  war,  when  thousands 
f;ilf  on  thy  right  and  left  hand,  he  shall  redeem  ihee  from  the  power 
of  the  sword.  If  God  pleases,  it  shall  not  touch  thee;  or,  if  it 
wound  thee,  if  it  kill  thee,  it  shall  not  hurt  thee;  it  can  but  kill  the 
body,  nor  has  it  power  to  do  that,  unless  it  be  given  from  above." 

[4.]  Tliat  ?i7(a/cr('r  is  malieiously  said  against  them,  it  shall 
not  affect  them,  to  do  them  any  hurt,  i'.21.  *'Thou  shall  not 
only  he  protected  from  the  killing  swonl  of  war,  but  shall  l)e  hid 
from  the  scourge  of  (he  tongue,  which,  like  a  scourge,  is  vexuig 
and  painful,  ihougli  not  mortal."  The  best  men,  and  the  most 
inoffensive,  cannot,  even  with  their  rnnocency,  secure  themselves 
from  cakimnv,  rc))roacli,  and  false  accusation.  From  these  a 
man  cannot  hide  himself,  but  God  can  hide  him,  so  that  the 
most  malicious  slanders  sliall  be  so  little  heeded  by  him,  as  not 
to  disturb  his  jieace  ;  and  so  little  heeded  by  others,  as  not  to 
hFemish  his  repcrfation:  and  the  remainder  of  wrath  God  can 
and  does  restrain,  for  it  is  owing  to  the  hold  he  has  of  the 
consciences  of  bad  men,  that  the  scourge  of  the  tongue  is  not 
(he  ruin  of  all  the  comforts  of  good  men  rn  this  world. 

[5.]  That  they  shall  have  a  holy  security  and  serenity  of  mind, 
arising  from  (heir  hope  and  confidence  in  God,  even  in  (he  worst 
of  (inies.  When  dangers  are  most  threatening,  (hey  shall  be  easy, 
believing  thcmsehes  safe;  and  shall  not  be  afraid  of  des(rnc(ion, 
no,  not  when  lliev  see  it  coming,  (0.21.)  nor  the  beasts  of  the 
field,  when  they  set  uiKin  ihem,  nor  of  men  as  cruel  as  beasts; 
nay,  at  destruction  uud  fatnine  thon  shalt  laugh,  (r.22.)  not  so 
as  to  dcs|>isc  anvof  God  chasteiiings,  or  make  a  jest  of  his  jiidg- 
meiits,  but  so  as  to  triumph  in  God,  and  his  power  and  goodness, 
and  tl-,ereln  to  triumph  over  the  world  and  all  its  grievances;  to  he 
not  only  easy,  but  cheerful  aii<l  joyful,  in  tribulation.  Rlcssnl  Paul 
laughed  at  destruction,  when  he  sai,d,  0 dcaihyU here  is  lay  slingt 


Before  Christ  lo2(>. 


tVlict),  in  the  name  of  all  the  saints,  ]\r  dciifil  :ill  (lie  caJaiiiilies 
«f  this  |)iesei!t  time  to  separa/<-  from  tin'  (arc  iif  (lixl,  loiicliKJiiig, 
/«  ait  tkrsc  things  n-c  arc  more  than  conquerors,  Koin.  8.  S.i,  Are. 
See  Isa.  37.  il. 

[  6.]  That,  hchig  at  peace  icitk  God,  there  shall  be  a  covenant  of 
friendship  between  them  and  the  irknlc  creation,  v.  23.  "  When 
thou  walkcst  thy  c^rounds,  thou  shalt  not  need  to  fear  stiiiiihliiia:, 
for  thou  shalt  be  at  (eacjiie  leith  the  stones  of  the  field,  not  torlar-h 
thy  foot  aoainst  any  of  tiictii;  nov  shalt  tiioii  he  in  danger  from  the 
beasts  nf  the  field,  for  lliey  all  sliall  be  at  peace  \rith  thee ;"  coin- 
pai-e  Hos.  '2.  18.  I  irilt  make  a  covenant  for  them  with  the  beasts 
of  the  field.  This  implies,  that  vhile  man  is  at  enmity  with  iiis 
ISIaker,  the  inferior  creatures  are  at  war  with  him;  Iml  Tranyvillns 
Dens  Irnnf/uillat  omnia — .1  reconciled  God  reconciles  all  things. 
Onr  covenant  with  God  is  a  covenant  with  ail  the  creatures,  that 
they  shall  do  ks  no  hurt,  but  lie  ready  to  serve  ns,  and  do  ns  good. 

]_  7.]  That  their  houses  and  families  sliall  be  comfortable  to  them, 
V.  24.  Peace  and  piety  in  the  family  will  make  it  so.  "  Thou  shalt 
know  and  be  assured  that  thy  taliernacle  is,  and  shall  be,  in  jjeace; 
thou  niavcstbe  confident  both  of  its  present  and  its  future  prospe- 
rity." That  peace  is  tky  tabernacle,  so  the  word  is.  Peace  is  the 
house  in  which  they  dwell,  who  dwell  in  God,  and  are  at  home  in 
him  ;  "  Thou  shalt  visit,"  that  is,  "  inquire  into,  the  affairs  of 
thy  habitation,  and  take  a  review  of  them,  and  shalt  not  sin." 
First,  God  will  provide  a  settlement  for  his  people,  mean,  perhaps, 
and  moveable,  a  cottage,  a  tabernacle,  but  a  fixed  and  quiet  habi- 
tation. "Thou  shalt  not  sin,"  or  wander,  that  is,  as  some  under- 
stand if,  "thou  shalt  not  be  a  fusjitive  and  a  vagabond,"  (Cain's 
curse,)  "  but  shalt  dwell  in  the  land,  and  verily,  not  uncertainly  as 
vagrants,  shalt  thou  be  fed."  Secondly,  Their  families  shall  he 
lakea  under  the  special  protection  of  the  Divine  Providence,  and 
shall  prosper  as  far  as  is  for  their  good.  Thirdly,  They  shall  be 
hssnrrd  of  peace,  and  of  the  continuance  and  entail  of  it ;  "  Thou 
shalt  know,  to  thine  unspeakable  satisfaction,  that  peace  is  sure 
to  thee  and  thine,  having  the  word  of  God  for  it."  Pro\'idence 
may  change,  but  the  promise  cannot.  Fourthly,  Thev  shall  have 
wisdom  to  govern  their  families  aright,  to  order  their  affairs  with 
discretion,  and  to  look  well  to  the  ways  of  their  household,  which  is 
here  called  visiting  their  habitation ;  masters  of  fa-milies  nuist  not 
be  strangere  at  home,  but  have  a  watchful  eve  over  what  they  have, 
and  what  their  servants  do.  Fifthly,  They  shall  have  grace  to 
manage  the  concerns  of  their  families  after  a  "odlv  sort,  and  not 
to  sin  in  the  management  of  them.  They  shall  call  their  servants 
to  account  without  passion,  pride,  covetousness,  worldiiness,  or 
the  like;  thev  shall  look  into  their  affairs  without  discontent  at 
what  is,  or  distrust  of  what  shall  be.  Familv  pietv  crowns  faniiiv 
peace  and  prosperity.  The  greatest  blessing,  both  in  our  emiiloy- 
ments,  and  in  our  enjoyments,  is.,  to  be  kept  from  sin  in  lliem. 
VVhen  we  are  abroad,  it  is  comfortable  to  hear  that  our  tabern  ule 
is  in  peace;  and  when  we  return  home  to  visit  our  habitation,  wilh 
satisfaction  in  our  success,  that  we  have  not  failed  in  onr  business, 
and  with  a  good  conscience,  that  we  have  not  offended  God. 

[8.]  That  their  posterity  should  be  numerous  and  prosperous. 
Job  had  lost  all  his  children ;  "  But,"  says  Eliphaz,  "  if  thou  re- 
turn to  God,  he  will  again  build  up  thy  family,  and  thy  seed  shall 
be  many,  and  as  great  as  ever,  and  thine  offspring  increasing  and 
flourishing  as  the  grass  of  the  earth,"  {v.  2.5.)  "and  thou  shalt 
know  it."  God  has  blessings  in  store  for  the  seed  of  the  faithful, 
which  they  shall  have,  if  they  do  not  stand  in  their  own  light,  and 
forfeit  them  by  their  folly.  It  is  a  comfort  to  parents  to  see  the 
prosperity,  especiallv  the  spiritual  prosperity,  of  their  children  ; 
if  they  are  truly  good,  they  are  tridy  great,  how  small  a  figure 
soever  they  make  in  the  world. 

[9.]  That  their  death  shall  be  seasonable,  and  they  shall  finish 
their  course,  at  length,  with  joy  and  honour,  v.  20.  It  is  a  great 
mercy.  First,  To  live  to  a  full  age,  and  not  to  have  the  number  of 
our  months  cut  off  in  the  midst.  If  the  providence  of  God  do  not 
pve  us  long  life,  if  the  grace  of  God  give  us  to  be  satisfied  wi'h 
•  he  time  allotted  ns,  we  niav  be  said  to  come  to  a  full  ace.  That 
man  lives  Ions  enoush  that  has  done  his  work,  and  is  fit  for  an- 
other world.     S.eondly,  To  be  willing  to  die,  to  come  checrfuJIy 


JOIV  \,  VI.  Tht  AddK^s  of  Eliphai:. 

to  th<>  grave,  ami  not  to  Ik-  inree^l  thither,  as  he  \\h(]Se  soul  was 
reqni?('d  of  him.  Thirdiy,  To  <lic  seasonably,  us  llw  <<un  is 
cut  and  housed  wlien  it  is  full  ripe;  not  till  tlieu,  b«t  llion  not 
si)fferc<J  to  stand  a  day  longer,  lest  it  shed.  Our  limes  arc  in 
(Jod's  liand  ;  it  is  well  they  are  so,  for  he  will  take  care  that  those 
who  are  his  die  in  the  best  time:  however  their  Heath  «my  seem 
to  us  untimely,  il  will  be  found  not  unseasonable. 

(u  the  last  xerse,  he  roconimends  tlviso  fxoniises  to  Job,  1.  As 
failhful  sajings,  which  he  might  be  confident  of  ihe  truth  of: 
"  Lo,  this  we  haec  searched,  and  so  it  i.s.  \\f  ha\<'  in<leccl  received 
these  tilings  by  tradition  from  our  fathers,  but  we  ha\c  not  taken 
them  upon  trust,  we  have  caicfully  searched  them,  have  compared 
s|)iritual  things  with  spiritual,  have  diligently  studied  them,  and 
been  confirmed  in  our  belief  of  them,  from  our  own  observation 
and  experience;  and  we  are  all  of  a  mind  that  so  it  is."  Truth  is 
a  treasure  tiiat  is  well  worth  digging  for,  diving  for;  and  then  we 
sliall  know  both  bow  to  \Tilue  it  ourselves,  and  how  to  coiuniuni- 
cate  it  to  others,  when  we  have  taken  pains  in  searching  for  it. 
2.  As  well-worthy  of  all  acceptation,  which  be  might  ini|)rove  to 
his  great  advantage!  "  Hear  it,  and  know  thou  it  for  thy  good." 
It  is  not  enough  to  hear  and  koow  the  truth,  but  we  must  ini- 
prove  it,  and  be  made  wiser  and  l>etter  by  it,  receive  the  impres- 
sions of  it,  and  submit  to  the  conmianding  power  of  it.  Know  is 
for  thyself,  so  the  word  is;  with  application  to  thvself,  and  thy 
own  case;  not  only  This  is  true,  but  This  is  true  concerning  mc. 
That  which  we  thus  hear  and  know  for  ourselves,  we  hear  and 
know  for  our  good,  as  we  are  nourished  by  the  meat  which  w«. 
digest.     That  is,  indeed,  a  good  sermon,  which  does  us  good. 


CHAP.  VI. 

El'iphaz  concluded  his  discourse  w'Uk  an  &ir  of  assurance  ;  rcr^  confident  he  nai 
that  tvhat  he  had  said  teas  so  plain  and  so  pertinf-nt^  that  nothutfi:  could  luc 
objected  in  &usttJ?r  to  i-i.  But  thmi^h  ke  that  is  firsi  c«  his  otr»  cause^  seem.t 
jnst^  yet  his  ticig^hhour  cvwis  and  searches  hiuu  Jo6  is  mit  convinced  Inj  all  he 
had  said,  but  stiil  justifies  himself  in  his  comfdaints,  and  condemns  him  fur 
the  jceakness  of  his  aricuin^.  [.  He  skes's  that  he  had  just  cause  to  coui}Uai)t 
as  hi;  did  of  his  trouMeSy  and  so  it  woidd  appear  to  antf  impartial  jud^c^  *\  2 . .  7, 
//.  He  continues  his  passionate  icish,  that  he  mif^ht  speedilu  tie  cut  off'  (nj  the 
sh-oke  of  death,  and  so  be  eased  of  all  his  viiserits,  r.  8.  .13.  ///.  He  reproves 
his  friends  for  their  uncharitable  censures  of  him  ^  and  their  unkind  tnaiment, 
r.  I4..3l».  It  jnust  be  owned  that  Joh,  in  all  ihis^  sttake  much  that  vit\ 
reasonable^  but  with  a  mixture  of  passiou  and  htiman  infirmity,  Awd  tn  thi 
contest,  as  indeed  in  most  contests,  there  fc^ts/auit  on  both  sides, 

UT  Job  answered  and  said,     2,  Oh  tliat  mv 


B 


grief  were  thoioughly  weighed,  and  my 
calamity  laid  in  the  balances  together!  .3.  For 
now  it  would  be  heavier  than  the  sand  of  the  sea  : 
therefore  my  w^ords  are  swallowed  up.  4.  For  iht^ 
arrows  of  the  Almighty  are  within  me,  tite  poison 
whereof  drinketh  np  my  spirit :  the  terrors  of  God 
do  set  themselves  in  array  against  me.  5.  Doth 
the  wild  ass  bray  when  he  hath  giass  ?  Or  lowelh 
the  ox  over  his  fodder?  6.  Can  that  which  is  un- 
savoury be  eaten  without  salt?  Or  is  I  here  (Diy 
taste  in  the  white  of  an  egg?  7.  The  ihings  f/iat 
my  soul  refused  to  touch  are  as  my  sorrowful  meat. 

Eliphaz,  in  Ihe  beginning  of  his  discourse,  had  bieii  \ery  .•■liUi|) 
upon  Job,  and  yet  it  does  not  appear  that  Job  ga\e  liiiii  anv  in- 
terruption, but  heard  him  patiently,  till  he  had  said  all  he  had  t<i 
sav:  thev  that  would  make  an  impartial  judgment  of  a  distonrse, 
must  hear  it  out,  and  take  it  entire.  But  when  he  had  concliiddl. 
he  makes  his  reply,  in  which  he  speaks  very  feelingly. 

I.  lie  rejiresents  his  calamity,  in  general,  as  nuicli  heavier  than 
cither  he  had  expressed  it,  or  they  had  appiehendcd  it,  r.  2,  3. 
He  could  not  fully  describe  it,  tliey  would  not  ful!\  apprehend  it, 
or,  at  least,  not  own  that  they  did';  and  therefore  he  would  srlsKJIv 
appeal  to  a  third  |)erson,  who  had  just  weinhls  and  just  ba!anii-.< 


^vort-  Christ  1520.  JOB,   VI. 

with  vhirh  to  wcieh  his  grief  aud  calamilj',  and  would  do  it  with 
an  impi-.-iidt  h:md  ;  he  wished  that  th^j  wniild  jift  his  pp-ief  in  one 
Ecdi,  iiid  ali  Ihe  e>.pi*ssionsv->f  il;  his  oi\iiiii:ity  in  the  other,  and 
ail  U't;  partie" liars  o;  it:  njid  (though  he  would  not  altogether 
juslifv  bimsslf  in  his  giief,  >et)  they  w.;.:id  fini  (:is  Lt-  .^avs, 
cA.  23.  2.)  that  !ns  stroke  was  hcairier  than,  hi.%  groanimji ;  fcr, 
whiXfvef  his  grief  «u3,  his  calamity  whs  ftccviei  than  the  sand  of  the 
Ko;  it  v.-as  coniplicii'.'-U,  it  was  aggravated,  e\ery  grievance  weighty, 
and  all  together  nainerous  as  xh>:  sand:  Tb<=rcfnrc  (says  he)  mi/ 
%cords  are  sirallcwed  up;  iriur  is,  "Therefore  ym  mis.'rt  excuse 
both  the  hrokeimess  and  the  bitterness  oi  my  expression  *;  do  uot 
ihink  it  strange  if  my  speech  be  not  so  fine  irni  polite  as  '•.hat  of 
an  eloquent  orator,  or  so  grave  and  reg-iiar  as  that  of  a  morose 
philosopher  -.  no,  in  these circur.islavice?  I  ».i>n  pretend  a*.'ilher  to  the 
one  nor  to  the  other;  my  words  arc,  ai?  ^cx,  quite  sv^allowed  up." 
Nov.,  1.  He  hereby  complains  o(  it  fc-;  rtis  u/'happiaess,  that  his 
friends  iindeitook  to  administer  spiritnaj  oliysictc  him,  before  they 
fhoriMig'ily  understood  his  casr,  and  kuev/  the  worst  of  it.  It  is 
vltjuci  that  those  who  are  at  ease  themselves,  rigl!ly  weigh  the 
a(/hctions  of  the  afflicted  ;  eveiy  one  fceJs  T^ost  from  his  own  bur- 
tliin,  few  feel  from  other  people's.  2.  Ke  >, icuses  the  passionate 
expressions  he  had  used  when  he  cursed  his  ('ay.  Though  he  could 
cot  fiiiMelf  justifv  all  he  had  said,  yet  he  thought  his  friends  should 
iiiit  'V.as  --'.olentl/  condemn  it,  for  really  the  case  was  extraordi- 
nary; A-T.d  shat  might  be  connived  at  in  such  a  man  of  sorrows  as 
he  ST-y/  v/a^!,  which,  in  any  common  grief,  would  by  no  means  be 
allov.'ed  of.  3.  He  bespeaks  the  charitable  and  compassionate 
s;.  atp.-'Vy  of  his  friends  with  him,  and  hopes,  by  Tppjescnting  the 
r(T'.  ahiess  of  his  calamity,  to  bring  them  to  a  better  temper  toward 
him.     To  ll'''.>e  tlin.t  ai-e  ]  ained,  ii  is  some  cai*e  to  be  pitied. 

II.  He  CO;.  :,)lHiis  of  llie  trouble  and  terror  of  mind  be  was  in, 
as  il  e  sorest  piirt  of  Iris  cilaniity,  i'.  4.  Jh^rein  he  was  a  type  of 
Ci'i-isi,  •iiho,  in  his  iinfferi-igs,  complained  most  ot  the  sufferipj;s 
o!'  i.is  sou!;  Now  i>  my  so/  trou'.Ud,  John,  12.  27.  My  soul  is 
exc-.-dinq  sirroirfrl  !\'r>ttt..  26.  37,  30.  My  God,  my  God,  u-hy  \ 
titS::t  lh"ii  fursak'n  «-..  '  Mtv!!h.27.  4f>.  Poor  Job  sadly  complains 
h'::o,  1  ()f  what  ti-  »J.l  :  'i'hi'  arrcn'-  of  the  Almighty  are  tcithin 
svf.  It  ivas  not  lo  r.i'-ch  the  troubtr;,-.  themselves  he  was  under 
that  put  him  into  thii  confusion,  his  p  '•'^rty,  disgrace,  and  bodily 
pain  ;  lliai  v  hicii  cut  him  to  the  heart,  and  put  him  into  thi»  agi- 
tation, w.-  s  tu  tliinli  ll.al  llie  God  he  loved,  and  served,  had  brought 
all  ihis  i.j -in  htm,  fnd  laid  him  under  these  marks  of  his  displea- 
sure. ?\ote,  Trouble  of  mind  is  the  sorest  trouble:  a  wounded 
sjj>."t  who  can  bear?  Whatever  burthen  of  affliction,  in  body  or 
estate,  God  is  pleasfd  to  lay  upon  us,  we  may  well  afford  to 
BuhuiKl  to  it  as  long  as  he  continues  to  us  the  use  of  our  reason, 
md  the  peace  of  our  consciences;  but  if,  in  either  of  these,  we  be 
disturl)ed,  >.ur  case  is  sad  indeed,  and  very  pitiable.  The  way  to 
prevent  GwVs  fiery  darts  of  trouble,  is,  with  llie  shield  of  faith,  to 
quench  Salon's  fiery  darts  of  temptation.  Observe,  He  calls  them 
the  arrcu-s  of  the  Almighty;  for  it  is  an  instance  of  the  power 
of  God  above  'hat  of  any  man,  that  he  can  with  his  arrows  resch 
'.he  soul.  He  ilat  made  it  can  make  his  sword  to  appr()a';h  lo  it. 
The  poison  or  heat  of  these  arrows  is  said  to  driidt  up  his  spirit, 
becau!.e  it  r'iahirb'd  his  reason,  shook  his  resolution,  exhausted 
Ms  vigour,  and  threatened   his  hte  ;  and  therefore  his  passionate 

Jipressions,  though  Ihey  could  not  be  justified,  yet  might  be  ex- 
cused. 2.  Of  what  he  feared.  H<i  saw  himself  charged  by  t!ie 
terrors  of  God,  as  by  an  armv  set  in  battle-array,  and  surrounded 
by  them.  Gwl,  by  his  lerr')rs,  fought  against  him:  as  he  had 
uo  nomfort  when  he  re'ired  inwarv!  into  his  own  bosom,  so  he  had 
■one  when  he  looked  upward  tovvard  Heaven.  He  that  used  to 
be  encouraged  wiih  the  consolations  of  God,  not  only  wanted 
those,  but  was  amazed  with  the  terrors  of  God. 

III.  He  reflects  upon  his  friends  for  their  severe  cec.Bures  of  hia 
Mmplaints,  and  their  unskilful  management  of  his  c^^.  1.  Their 
frpro.ifs  were  c..usphss.  He  coni|ilaincd,  it  is  true,  uo\V  that  h? 
(las  in  this  affliction,  but  he  never  used  to  complain,  a.",  ih.we  do 
«iio  are  of  a  frctfu'  unquiet  spirit,  when  he  was  in  prospirily :  ht 
dl'i  not  !t>iiy  wh^i  ne  had  t^ruit,  nor  low  over  hii  fodder,  (■.  5. 
but  B'.w,  that  ht  v.tts  utterly  dcprrvcd  ul  all  hij  cr.rjforti,  he  must 


The  Reply  of  Job. 

be  a  stock  or  a  stone,  and  not  have  the  sense  of  an  ox  or  a  wild 
ass,  if  he  did  not  give  some  vent  to  his  grief.  He  was  forceti  to 
eat  unsavoury  meat*,  and  was  so  poor,  that  he  had  not  a  gram  of 
salt,  wherewiih  to  relish  them,  nor  to  give  a  little  taste  to  the 
white  of  ail  egg,  '.vhich  was  now  the  choicest  dish  he  had  at  his 
table,  t.  6.  Even  that  food  which  once  he  would  have  scorned 
to  touch,  nc-w  he  was  glad  of,  and  it  was  his  sorrowful  meal,  v.  7. 
Note,  It  is  i^isdom  not  to  use  ourselves  or  our  children  to  be  nice 
and  d.-iiiity  about  ineat  and  drink,  because  we  know  not  how  we 
or  they  luay  be  reduced,  nor  how  that  which  we  now  disdain  may 
be  made  acceptable  by  necessity.  2.  Their  comforts  were  sapless 
and  insipid  ;  so  some  understand,  v.  6,  7.  He  complains  he  had 
nothing  now  offered  hisi  for  his  relief,  that  was  proper  for  him; 
no  cordial,  nothing  to  revive  and  cheer  his  spirits;  what  they  had 
affonled,  was  in  itself  as  tasteless  as  the  white  of  an  egg,  and, 
when  applied  to  hiia,  as  loathsome  and  burthensome  as  the  most 
sorrowful  meat.  I  am  sorry  he  should  say  thus  of  what  Eli))ha2 
had  excellently  well  said,  ch.  5.  8,  &c.  But  peevish  spirits  are 
too  apt  thus  to  abuse  their  comforters. 

8.  Oh  that  I  might  have  my  request;  and  thaV 
God  would   grant  we  the  thing  that  I   long   for ! 

9.  Even  that  it  would  please  God  to  destroy  me; 
that  he  would  let  loose  his  hand,  and  cut  me  off ! 

10.  Then  should  1  yet  have  comfort ;  yea,  I  wouhl 
harden  my,seli  in  sorrow  :  let  him  not  f^pnre  ;  for  I 
have  not  concealed  the  words   of  the  Holy  One. 

11.  What   is    my    strength,    that   I   shonld    hope? 
And  what  is  mine  end,  that  I  shonld   prolong  my 
life?     12.   Is  my  strength   the  strength   of  stones 
or  is  my  flesh  of  brass  ?     13.   Is  not  my   help  in 
me?  and  is  wisdom  driven  quite  from  me? 

Ungoverned  passion  often  grows  more  violent  when  it  meets 
with  some  rebuke  aud  check  :  the  troubled  sea  rages  most  when 
it  dashes  against  a  rock.  Job  had  been  courting  death,  as  that 
which  would  be  the  happy  period  of  his  miseries,  ch.  3.  For  this, 
Eliphaz  had  gravely  reproved  him;  hut  he,  instead  of  unsaying  it, 
says  it  here  again  with  more  vehemence  than  before;  it  is  as  ill 
said  as  almost  any  thing  we  meet  with  in  all  his  discourses,  and  is 
recorded  for  our  admonition,  not  our  imitation. 

I.  He  is  still  most  passionately  desirous  to  die,  as  if  it  «ere  not 
possible  that  he  should  ever  see  good  days  again  in  this  \m  rid,  or 
that,  by  the  exercise  of  grace  and  devotion,  he  might  make  even 
these  days  of  affliction  good  days :  he  could  see  no  end  of  his 
trouble  but  death,  and  had  not  patience  to  waif  the  tinic  ajipointed 
for  that.  He  has  a  request  to  make,  there  is  a  thing  he  longs  for; 
(r.  8.)  and  what  is  that?  One  would  think  it  should  be.  That  it 
wouid  please  God  to  deliver  me,  and  restore  ine  to  my  prosperity 
again ;  no.  That  it  ironld  please  God  to  destroy  tiir,  v.  9.  "  As 
once  he  let  loose  his  hand  to  make  me  poor,  and  then  to  make  me 
sick,  let  him  loose  it  once  more  to  put  an  end  to  my  life.  Let 
him  give  the  fatal  stroke;  it  shall  be  to  me  the  coup  dc grace — the 
stroke  of  favour,"  as,  in  France,  they  call  the  last  blow  which 
despatches  them  that  are  broken  on  the  wheel.  There  was  a  time 
when  destruction  from  the  Almighty  was  a  terror  to  Job  ;  (eh.  31 . 
23.)  yet  now  he  courts  the  destruction  of  the  flesh,  but  in  hopes 
that  the  spirit  should  be  saved  in  the  day  of  the  Lord  Jesus. 

OUerve,  Though  Job  was  extremely  desirous  of  death,  and 
very  angry  at  its  delays,  yet  he  did  not  offer  to  destrov  himself, 
nor  to  take  away  his  own  life  ;  onlv  he  begaed  that  it  would  please 
God  to  destroy  him.  Seneca's  morals,  which  recommend  self- 
murder  as  the  lawful  redress  of  insup))ortalile  grievances,  were 
not  then  known,  nor  will  ever  he  entertamed  by  any  that  have  the 
least  regard  to  the  law  of  God  and  nature.  How  uneasy  soever 
the  .soul's  cGnflnement  in  the  body  may  be,  it  must  by  no  means 
break  prison,  but  wait  for  a  fair  discharge. 

II.  He  fi-Ao  Ibis  desire  into  a  prayer,  that  Ciod  would  jirant  Lire 


Before  Clirisl  1520. 


JOB,  VI. 


The  Reply  of  Job. 


this  icquest,  tliat  it  ^^null^  plrase  God  to  do  this  for  him.  Ft  was 
liis  ^lu,  so  ])assionate1v  to  drsiiv  tiie  hasteniiip;  of  his  own  dt-alli, 
aiui  offeriiia^  up  that  dosivr  to  God  made  it  no  better;  nay,  vliat 
loiiked  ill  ill  his  wish,  looked  worse  in  iiis  prayer;  for  we  oip^lit 
liot  to  ask  anv  thiiiEr  of  (iod  hnt  what  we  can  ask  in  faith,  and 
«e  cannot  ask  any  thini'  in  faith,  hut  what  is  atjiccahle  to  tlic  will 
of  God.  Passionate  prayers  arc  the  worst  of  passionate  c\|n<'s- 
sions  ;   for  wc  should  lilt  ii|>  pore  hands  wilhont  wralli. 

lil.  lie  promises  himself  effecln-.il  relief,  and  the  ledivss  of  ail 
his  p;rievances,  l)y  the  stroke  of  dealli;  {v.  10.)  "  T/icn  s/imilii  I 
yet  have  emit  fort,  which  now  I  have  not,  nor  ever  expect  till  then." 
See,  1.  The  vanity  of  hinnaii  life;  so  uncertain  a  good  is  it,  that 
it  often  proves  men's  greatest  burthen,  and  nothinn;  is  so  dcsirahle 
as  to  get  clear  of  it.  Let  grace  make  us  willing  to  part  v, illi  it, 
wlionever  God  calls;  for  it  may  so  happen,  thai  even  sense  may 
make  ns  desirous  to  part  with  it  before  he  calls.  '2.  The  hope 
which  the  righteous  have  in  their  death.  If  .Tob  had  not  had  a 
good  conscience,  he  could  not  have  spoken  with  this  assnrance 
of  comfort  on  the  other  side  death,  that  circumstance  which  made 
all  the  difference  between  the  rich  man  and  Lazarus;  Now  hi:  is 
comforted,  and  thou  art  tormented. 

IV.  He  challenges  death  to  do  its  worst.  If  he  could  not  die 
wilhont  the  dreadful  prefaces  of  bitter  pains  and  agonies,  and  strong 
convulsions;  if  he  must  be  racked  before  he  be  executed,  yet,  in 
prospect  of  dying  at  last,  he  would  make  nothing  of  dyins'  ]iangs. 
"/  would  harden  mjiself  in  sorrow,  would  open  mv  breast  to  re- 
ceive death's  darts,  and  not  shrink  fnnn  them  ;  let  liim  not  spare; 
I  desire  no  mitigation  of  that  pain  which  will  put  a  happy  period 
to  all  my  pains.  Rather  than  not  die,  let  me  die  so  as  to  fee! 
myelf  die."  These  are  passionate  words,  which  might  better 
have  been  span'd.  We  should  soften  ourselves  in  sorrow,  that  we 
may  receive  the  good  impressions  of  it,  and,  by  the  sadness  of  the 
countenance,  our  hearts,  being  made  tender,  may  be  made  belter  ; 
but,  if  we  harden  ourselves,  we  provoke  God  to  proceed  in  his 
controversy;  for  when  he  judgeth,  he  tvill  overcome.  It  is  great 
presumption  to  dare  the  Almisthtv,  and  to  say,  Let  him  not  spare: 
for.  Are  u-e  stronger  than  he?  1  Cor.  10.  22.  We  are  much  in- 
debted to  sparing  mercy;  it  is  bad  indeed  with  us  when  we  are 
weary  of  that.    Let  ns  rather  say,  with  David,  O  spare  me  a  little. 

V.  He  grounds  his  comfort  upon  the  testimony  of  his  conscience 
for  him,  that  he  had  been  faithful  and  firm  to  his  profession  of 
religion,  and  in  some  degrees  useful  and  serviceable  to  the  glory 
of  God  in  his  generation;  I  have  not  concealed  the  words  of  the 
Holy  One.  Observe,  1.  .Tob  had  the  words  of  the  Holy  One 
committed  to  him.  The  jieople  of  God  were,  at  that  time,  blessed 
with  divine  re\elation.  2.  It  was  his  comfort,  that  he  had  not 
concealed  them,  ha<i  not  received  the  grace  of  God  therein  in 
vain.  ( L)  Hp  had  not  kept  them  from  himself,  but  had  gi\en 
them  full  scope  to  operate  upon  him,  and  in  e\erv  tliins^  to  guide 
and  tjovern  him.  He  had  not  stifle<l  his  convictions,  imprisoned 
the  irnth  in  vnricihteovsness,  nor  done  any  tiling  to  hinder  the 
digestion  of  this  spiritual  food,  and  the  operation  of  this  spiritual 
physic.  Let  us  never  conceal  God's  word  from  ourselves,  but 
always  receive  it  in  the  light  of  it.  (2.)  He  had  not  kept  them 
tn  himself,  but  had  been  ready,  on  all  occasions,  to  communicate 
his  knowledge  for  the  good  of  others ;  was  never  ashamed  or 
afraid  to  own  the  word  of  God  to  be  his  rule,  nor  remiss  in  his 
endeavours  to  bring  others  into  an  acquaintance  with  it.  Note, 
Those,  and  those  only,  may  promise  themselves  comfort  in  death, 
who  are  c;ood,  and  do  good,  while  they  live. 

VI.  He  justifies  himself  in  this  extreme  desire  of  death,  from 
the  deplorable  condition  he  was  now  in,  d.  11, 12.  Eliphaz,  in  the 
close  of  his  discourse,  had  put  him  in  hopes  that  he  should  yet  see 
a  crood  issue  of  his  troubles;  but  poor  Job  puts  these  cordials  away 
from  him,  refuses  to  be  comforted,  abandons  himself  to  despair, 
and  very  ingeniously,  yet  perversely,  argues  against  the  encou- 
ragements that  were  given  liim.  Disconsolate  spirits  will  reason 
strantrely  ajaijist  themselves.  In  answer  to  the  pleasing;  prospects 
Eliphaz  had  flattered  him  with,  he  here  intimates,  1.  That  he  had 
no  reason  to  expect  any  such  thing:  "  What  is  my  strength,  that 
I  ihmild  hope?     You  see  \w\\  I  am  weakened  and  brought  low. 


how  unable  1  am  to  grapple  with  my  distcmperN;  anil  Iheiefora 
what  reason  have  1  to  hope  that  I  sliould  <u)t-U\e  them,  aii<|  see 
better  (lays?  Is  viy  striir/lk  l/ic  sirtiiytk  of  stones f  ,\rf  my 
muscles  brass,  and  sinews  steel  (  No,  tlicy  are  not,  and  theicfore 
I  cannot  hold  out  always  in  this  ])aiii  and  misery,  but  must  needs 
sink  under  the  load.  Had  1  streuclh  to  grapple  wilh  my  dis- 
ti'injier,  I  might  hojic  to  hmk  tlnouuli  it;  but,  aias!  1  have  Hot ;" 
the  weakening  of  my  strength  in  Ih-  wag  will  certainly  be  the 
shortening  of  my  dugs,  l's.102.  2;<.  Note',  All  things  considered, 
we  l'.a\e  no  reason  to  count  upon  the  long  conlinuauct:  of  life  in 
tills  world.  What  is  niir  strength?  it  is  dvpcnding  stiviinlh  ;  we 
lia\e  no  nicu-e  slrcnuth  than  God  gixes  us,  for  in  Kim  we  live  and 
m<ne:  it  is  decaying  streuglh;  we  are  daily  spending  the  stock, 
and  by  degrees  it  will  be  exhausted.  It  is  disjiroportionahle  to 
the  ciiconnters  we  may  meet  with;  what  is  our  stivnglli  to  be 
depended  upon,  when  two  or  three  da\s'  sickness  will  make  us 
weak  as  water?  Instead  of  expecting  a  long  life,  we  have  reason 
to  wonder  that  we  have  lived  hitherto,  and  to  feel  that  we  are 
hastening  off  apace.  2.  That  he  ha<l  no  ivason  to  desire  any  sucli 
thincr;  "  What  is  my  end,  that  I  should  desire  to  prolong  my  life? 
What  comfort  can  I  promise  myself  in  life,  comparable  to  the 
comfort  I  promise  myself  in  death?"  Note,  Those  who,  through 
grace,  are  i-eady  for  another  world,  cannot  see  much  to  in\ite  their 
stay  in  this  world,  or  to  make  them  fond  of  it.  That,  if  it  be  God's 
will,  we  may  do  him  more  service,  and  may  get  to  be  fitter  and 
ripe  for  heaven,  is  an  end  for  which  we  may  wish  the  prolonging 
of  life,  in  subserviency  to  our  chief  end;  but,  otherwise,  what  can 
we  iiropose  to  ourselves  in  desiring  to  larrv  heii'?  The  longer 
life  is,  the  more  grievous  will  its  burthens  be,  (  Lccl.  12.  1.)  and 
the  longer  life,  is,  the  less  pleasant  will  be  its  delights,  2  Sam.  19. 
34,  35.  We  have  already  seen  the  best  of  this  worlil,  but  we  are 
not  sure  that  that  we  have  seen  the  worst  of  it. 

VII.  He  obviates  the  suspicion  of  his  beliiii'  delirious;,  (p.  13.) 
Is  not  my  help  in  me?  that  is,  "  Have  I  not  the  use  of  my  reason, 
with  which,  I  thank  (iod,  I  can  help  myself,  though  you  do  not 
help  me?  Do  you  think  wisdom  is  driven  quite  from  me,  and  that 
I  am  gone  distracted?  No,  I  am  not  mad,  most  noble  Eliphaz, 
but  speak  the  words  of  truth  and  sohcrncss.'^  Note,  Those  who 
have  grace  in  them,  who  have  the  evidence  of  it,  and  have  it  in 
exercise,  have  wisdom  in  them,  which  will  be  their  help  in  the 
worst  of  times.      Sat  liicis  intus — They  have  tight  within. 

14.  To  him  that  is  afflicted  pity  should  he  shewed 
ffom  his  ffieiid  ;  but  he  foisakelh  the  fear  of  the 
Ahiiighty.  15.  My  brelhren  have  dealt  deceitfully 
as  a  brook,  and  as  the  strenni  of  brooks  they  pass 
away ;  16.  Which  are  blacki-sh  by  reason  of  the  ice, 
and  wherein  the  snow  is  hid  :  17.  What  time  they 
wax  warm,  they  vanish  :  when  it  is  hot,  they  are 
consumed  out  of  their  place.  18.  The  paths  of 
their  way  are  turned  aside;  lliey  tjo  to  nothino-,  aiul 
perish.  19.  The  troops  of  Tenia  looked,  the  com- 
panies of  Sheba  waited  for  them.  '20.  'J'hey  were 
confounded  because  they  had  hoped  ;  they  came 
thither,  and  were  ashamed.  21.  For  now  ye  are 
nothing- ;  ye  see  my  casting  down,  and  are  afraid. 

Eliphaz  had  been  very  severe  in  his  censures  of  Job;  and  his 
companions,  though  as  yet  they  had  said  little,  yet  had  intimated 
their  concurrence  with  him:  their  unkindness  therein  poor  Job 
here  complains  of,  as  an  aggravation  of  his  calamity,  and  a  further 
excuse  of  his  desire  to  die;  for  what  satisfaction  could  he  ever 
exjicct  in  this  world,  when  those  that  should  be  his  comforters, 
thus  jyroved  his  tormentors  ? 

I.   He  shews  what  reason  he  had  to  expect  kindness  ffom  them 
His  expectation   was   erounded  upon  the   common  princijiles  of 
humanity;  {v.  14.)  "To  him  that  is  afflicted,  and  that  is  wasting 


Before  Clirisl  1520. 


JOB,  VI. 


Tlif'  Reply  of  Job 


and  melting  iiiuler  liis  aflliclion,  pity  should  be  shewed  from  his 
/rii'iirl ;  and  he  that  does  not  shew  that  pity,  forsakes  the  fear  of 
the  Almighty."  Note,  1.  Compassion  is  a  debt  owing  to  those 
(hat  are  in  affliction.  The  least  which  those  that  are  at  case  can 
«lo  for  those  that  are  pained  and  in  anguish,  is,  to  pity  them,  to 
manifest  the  sincerity  of  a  tender  concern  for  them,  and  to  sym- 
pathize with  them  ;  to  take  cognizance  of  their  case,  inquire  into 
their  grievances,  hear  their  complaints,  and  mingle  tears  with 
theirs  ;  to  comfort  them,  and  do  all  ve  can  to  help  and  relieve 
them  :  this  well  becomes  the  members  of  the  same  body,  who 
should  feel  from  the  grievances  of  their  fellow-members,  not 
knowing  how  soon  the  same  may  be  their  own.  2.  Inhumanity  is 
impiety  and  irreligion.  He  that  uithholds  compassion  from  his 
friend,  forsakes  the  fear  of  the  Almighty.  So  the  Chaidec.  How 
dwells  the  love  of  God  in  that  man  ?  1  John,  3.  17.  Surely  those 
have  no  fear  of  the  rod  of  God  upon  themselves,  who  have  no 
compassion  for  those  that  feci  the  smart  of  it.  See  Jam.  1.  27. 
3.  Troubles  are  the  trials  of  friendship.  When  a  man  is  afflicted, 
he  will  see  who  are  his  friends  indeed,  and  who  are  but  pretenders; 
for  a  brother  is  born  for  adversity,  Prov.  17. 17. — 18.  24. 

II.  He  shews  how  wretchedly  he  was  disappointed  in  his  ex- 
pectations from  them;  (r.  15.)  "  My  brethren,  who  should  have 
helped  me,  have  dealt  deceitfully  as  a  brook."  They  came  by 
appointment,  with  a  great  deal  of  ceremony,  to  mourn  with  him, 
and  to  comfort  him;  (ch.'2.  11.)  and  some  extraordinai-y  tilings 
were  expected  from  such  great  men,  such  good  men,  such  wise, 
learned,  knowing,  men,  and  Job's  particular  friends  ;  none  ques- 
tioned but  that  the  drift  of  their  discourses  would  be  to  comfort 
Job  with  the  remembrance  of  his  former  piety,  the  assurance  of 
God's  favour  to  him,  and  the  prospect  of  a  glorious  issue;  but, 
instead  of  this,  they  most  barbarously  fall  upon  him  with  their 
reproaches  and  censures,  condemn  him  as  a  hypocrite,  insult  over 
his  calamities,  and  pour  viTiegar,  instead  of  oil,  into  his  wounds, 
and  thus  they  dealt  deceitfully  with  him.  Note,  1.  It  is  fraud 
and  deceit  not  only  to  violate  our  engagements  to  our  friends,  but 
to  frustrate  llieir  just  expectations  from  us,  es])€cially  the  expecta- 
tions we  have  raised.  2.  It  isour^^isdom  to  cease  from  man; 
r.'c  cannot  expect  too  little  from  the  creature,  nor  too  much  from 
the  Creator.  It  is  no  new  thing  even  for  brethren  to  deal  deccit- 
fully  ;  (Jer.  9.  4,  5.  Mic.  7.  5.)  let  us  therefore  put  our  confidence 
in  the  Rock  of  ages,  not  in  broken  reeds  ;  in  the  Fountain  of  life, 
not  in  broken  cisterns.  God  will  out  do  our  hopes  as  much  as 
men  come  short  of  them. 

This  disappointment  which  he  met  w'lih.  he  here  illustrates  by 
the  failing  of  brooks  in  summer. 

(1.)  The  similitude  is  very  elegant,  ».  15.  .20.  [1.]  Their 
pretensions  are  fitly  compared  to  the  great  shew  which  the  brooks 
make,  when  they  are  swelled  with  the  waters  of  a  land-flood,  by 
the  melting  of  the  ice  and  snow,  which  makes  them  blackish  or 
muddy,  v.  16.  [2.]  His  expectations  from  them,  which  their 
coming  so  solemnly  to  comfort  him  had  raised,  he  compares  to 
the  expectation  which  the  weary  thirsty  travellers  have  of  finding 
water  in  the  summer  there,  where  they  have  often  seen  it  in  great 
abundance  in  the  winter,  v.  19.  The  troops  of  Tema  and  Sheba, 
the  caravans  of  the  merchants  of  those  countries,  whose  road  lav 
through  the  deserts  of  Arabia,  looked  and  waited  for  a  supply  of 
water  from  those  brooks:  "  Hard  by  here,"  says  one,  "  A  litllo 
further,"  says  another,  "  when  I  last  "travelled  lliis  way,  there  was 
water  enough,  we  shall  have  that  to  refresh  us."  Where  we  have 
met  with  relief  and  comfort,  we  are  apt  to  expect  it  again  ;  and 
yet  it  docs  not  follow:  for,  [3.]  The  disappointment  "of  his  ex- 
pectation is  here  compared  to  the  confusion  which  seizes  the  poor 
travellers,  when  they  find  heaps  of  sand  where  they  expected  floods 
of  water.  In  the  winter,  when  they  were  not  thirsty,  there  «as 
water  enough  ;  every  one  will  applaud  and  admire  tliose  that  are 
full  and  in  prosperity  :  but,  in  the  heat  of  summer,  when  they 
needed  water,  then  it  failed  them,  it  was  consumed,  {v.  17.)  it  was 
turned  aside,  v.  18.  When  tliose  who  are  rich  and  high,  are  sunk 
and  impoverished,  and  stand  in  need  of  comfort,  then  those  who 
before  gathered  about  ihem,  stand  aloof  from  them,  who  before 
▼Duunended  them,  are  forward  to  run  them  down  :  thui  they  who 


raise  their  expectations  high  from  the  creature,  will  find  it  fail 
them  then  when  it  should  help  them;  whereas  they  m ho  mak.- 
God  their  confidence,  have  help  in  the  time  of  need,  Heb.  4.  IS. 
They  who  make  gold  their  hope,  sooner  or  iaier  will  he  ashamci 
of  it,  and  of  their  confidence  in  it ;  { lizek.  7.  19.)  and  the  greattr 
their  confidence  was,  the  greater  Iheir  shame  will  be  ;  They  were 
confounded  because  they  had  hoped,  v.  20.  We  prepare  confusion 
for  ourselves  by  our  vain  hopes  :  the  reeds  break  under  us,  be- 
cause we  lean  upon  them.  If  we  build  a  house  upon  the  sand,  we 
shall  certainly  be  confounded,  for  it  will  fall  in  the  stonn,  and  we 
must  thank  ourselves  for  being  such  fools  to  expect  it  would  stand. 
We  are  not  deceived  unless  we  deceive  ourselves. 

(2.)  The  application  is  very  close  ;  (c.  21.)  For  now  ye  are 
nothing.  They  seemed  to  be  somewhat,  but  in  conference  they 
added  nothing  to  him.  Allude  to  Gal.  2.  6.  He  was  never  the 
wiser,  never  the  better,  for  the  visit  they  made  him.  Note,  What- 
ever complacency  we  may  take,  or  whatever  confidence  we  may 
put,  in  creatures,  how  great  soever  they  may  seem,  and  how  dear 
soever  they  may  be,  to  us,  one  time  or  other  we  shall  say  of  them, 
Notv  ye  are  nothing.  When  Job  was  in  prosperity,  his  friends  were 
something  to  him,  he  took  complacency  in  them  and  their  society ; 
but  "  Now  ye  are  nothing,  now  I  can  find  no  comfort  but  in  God. " 
It  were  well  for  us,  if  we  had  always  such  convictions  of  the  va- 
nity of  the  creature,  and  its  insufficiency  to  make  us  happy,  as  we 
have  sometimes  had,  or  shall  have,  on  a  sick-bed,  a  death-bed,  or 
in  trouble  of  conscience  ;  "  Now  ye  are  nothing.  You  are  not  what 
you  have  been,  what  you  should  be,  what  you  pretend  to  be,  what 
I  thought  you  would  have  been  ;  for  you  see  my  casting  down, 
and  are  afraid.  AVhen  you  saw  me  in  my  elevation,  you  caressed 
me;  but,  now  that  you  see  me  in  my  dejection,  you  are  shy  of  me, 
are  afraid  of  shewing  yourselves  kind,  lest  I  shouhl  take  boldness 
thence,  to  beg  something  of  yon,  or  to  borrow  ;'  (compare  v.  22.) 
"  yon  are  afraid,  lest,  if  you  own  me,  you  should  be  obliged  to 
keep  me."  Perhaps  they  were  afraid  of  catching  his  distemper, 
or  of  coming  within  smell  of  the  noisomeness  of  it.  It  is  not  good, 
either  out  of  pride  or  nicencss,  for  love  of  our  purses,  or  of  our 
bodies,  to  be  shy  of  those  in  distress,  and  afraid  of  coming  near 
them.     Their  case  may  soon  be  our  own. 

22.  Did  I  say,  Briiis;  unto  me  ?  or,  Give  a  reward 
for  me  of  yotir  siihstaiice?  23.  Or,  Deliver  me 
from  the  enemy's  liaiid  ?  or,  Redeem  me  from  the 
hand  of  the  mighty?  24.  Teach  me,  and  I  will 
hold  my  tongue:  and  cause  me  to  understand 
wherein  T  have  erred.  25.  How  forcible  are  right 
words!  But  what  doth  your  arguing  reprove? 
26.  Do  ye  imagine  to  reprove  words,  and  the 
speeches  of  one  that  is  desperate,  ivhicli  are  as 
wind?  27.  Yea,  ye  overwhelm  the  fatherless,  and 
ye  dig  a  pit  for  your  friend.  28.  Now  theiefore  t)e 
content,  look  upon  me;  for  it  is  evident  unto  you  if 
I  lie.  29.  Retiu-n,  I  pray  you,  let  it  not  be  iniojuity; 
yea,  return  again,  my  righteousness  is  in  it.  30.  Is 
there  iniquity  in  my  tongue?  Cannot  my  tasle 
discern  perverse  things  ? 

Poor  Job  goes  on  here  to  upbraid  his  friends  with  their  un- 
kindiiess,  and  the  hard  usage  they  gave  him.  He  here  appeals 
to  themselves  concerning  several  things  which  tended  both  to 
justify  him  and  condemn  them.  If  they  would  but  think  impar- 
tially, and  speak  as  they  thought,  they  could  not  but  own, 

I.  That  though  he  was  necessitous,  yet  he  was  not  craving,  nor 
burthensome  to  his  friends.  Those  that  are  so,  whose  troubles 
serve  them  to  beg  by,  are  commonly  less  pitied  than  the  silent  poor. 
Job  would  be  glad  to  see  his  friends,  but  he  did  not  say.  Bring  vnto 
me,  {v.  22.)  or.  Deliver  me,  v.  23.  He  did  not  desire  to  pnt  them 
to  any  expense ;  did  not  urge  his  friends,  either,  l.To  make  acollec- 


Belorc  C\   isl  1,320. 


.lOIJ,  VI,  VII. 


The  Reply  of  .Ui\\ 


tioii  for  liiiii,  to  srt  liiin  iij)  again  in  the  worlil,  tt)oiirr)i  he  coiild 
plead  lliat  his  liisses  came  upon  hitri  by  tlie  hand  of  (jod,  and  not 
I)V  aiiv  fanlt  or  folly  of  his  own;  that  he  was  iillcrly  mined  and 
ini|)<)v('rislird ;  lliat  lie  had  lived  in  sjood  condition,  and  that,  when 
iie  had  whereuillial,  he  u;'.s  charitable,  and  ready  to  lielj>  those 
that  were  in  distress;  that  his  friends  were  rich,  and  able  to  helj) 
liim;  yet  he  did  not  sav.  Give  iii<;  of  tjnur  substance.  Note,  A  sjood 
man,  when  troubled  himself,  is  afraid  of  beini;  troublesome  to 
liis  friends.  Or,  2.  To  raise  the  country  for  him,  to  help  him  to 
recover  his  cattle  out  of  the  hands  of  the  Sabeans  and  Chaldeans, 
or  to  make  rejirisals  upon  tliem;  "  Did  I  send  for  you  to  deliver 
me  out  of  the  hand  of  the  miijhtij?  No,  I  never  expected  you  should 
either  expose  yourselves  to  any  dans;er,  or  put  yourselves  to  any 
charije,  upon  my  account;  I  will  rather  sit  down  content  under 
my  affliction,  and  make  the  best  of  it,  than  spunge  upon  my 
friends."  St.  Paul  worked  with  iiis  hands,  that  he  misrht  not  be 
burthensome  to  any.  Job's  not  asking  tlieir  help,  did  not  excuse 
*.heni  from  offering;  it  when  he  needed  it,  and  it  was  in  the  power 
of  their  hands  to  give  it;  but  it  much  aggravated  their  unkind- 
ness,  when  he  desired  no  more  from  them  than  a  good  look,  and 
a  good  word,  and  yet  could  not  obtain  them.  It  often  happens 
that  from  man,  even  when  we  expect  little,  we  have  less,  but  from 
God,  even  when  we  expect  much,  we  have  more,   Eph.  3.  20. 

II.  That  though  he  differed  in  opinion  from  ihem,  yet  he  was 
not  obstinate,  but  ready  to  yield  to  conviction,  and  to  strike  sail 
to  truth,  as  soon  as  ever  it  was  made  to  appear  to  him  that  he 
was  in  an  error;  (r.24,  2-5.)  "If,  instead  of  invidious  reflections 
and  uncharitable  insinuations,  you  will  give  me  plain  instructions 
and  solid  arguments,  which  shall  carry  their  own  evidence  along 
with  them,  I  am  ready  to  acknowledge  my  error,  and  own  myself 
in  a  fault;  Tcaeh  me,  and  I  will  hold  nuj  tongue,  for  I  have  often 
found,  with  pleasii-e  and  wonder,  how  forcible  right  words  are: 
but  the  r  r 'lii'd  yell  take  V'ill  never  make  proselytes;  what  dclh 
your  ar//i'!i/  repi- re?  Yi:ur  hypothesis  is  false,  your  surmises 
are  groundless,  your  management  weak,  and  your  a.pplicalion 
peevish  and  uncharitable."  Note,  1.  Fair  reasoning  has  a  com- 
manding power,  and  it  is  a  wonder  if  men  are  not  conquered  bv 
it;  but  railing  and  foul  language  is  impotent  and  foolish,  and  it 
is  no  wonder  if  men  are  exasperated  and  hardened  by  it.  2.  It  is 
the  undoubted  character  of  every  honest  man,  that  he  is  truly 
desirous  to  have  his  mistakes  rectified,  and  to  be  made  to  under- 
stand wherein  he  has  erred  ;  and  that  right  words,  when  they 
appear  to  him  to  be  so,  though  contrary  to  his  former  sentiments, 
are  both  forcible  and  acceptable. 

III.  That  thoush  he  had  been  indeed  in  a  fault,  yet  they  ought 
not  to  have  given  him  such  hard  usage ;  (v.  2G,  27.)  "  Do  you 
i?nagine,  or  contrive  with  a  great  deal  of  art,"  (for  so  the  word 
signifies,)  "  to  reprove  words,  some  passionate  expressions  of 
mine  in  ih'ir.  desperate  condition,  as  if  they  were  certain  indica- 
tions of  reigning  impiety  and  atheism?  A  little  candour  and 
charity  would  have  served  to  excuse  them,  and  to  put  a  better 
construction  upon  them.  Shall  a  man's  s|)iritiial  state  be  judged 
of  bv  some  rash  and  hastv  words,  which  a  surprising  trouble  extorts 
from  him?  Is  it  fair.  Is  it  kind.  Is  it  just,  to  criticise  in  such  a  case? 
Would  vou  xourselvcs  be  served  thus?"  Two  things  aggravated 
their  unkind  treatment  of  him.  1.  That  they  took  advantage  of 
bis  weakness,  and  the  helpless  condition  he  was  in ;  Ye  overwhelm 
the  fatherless,  a  proverbial  expression,  bespeaking  that  which  is 
most  barbarous  and  inhuman.  "  The  fatherless  cannot  secure 
themselves  from  insults;  which  imboldens  men  of  base  and  sordid 
tpirits  to  insult  them  and  trample  upon  them ;  and  you  do  so  liy 
me."  Job,  being  a  childless  father,  thought  himself  as  much 
exposed  to  injury  as  a  fatherless  child,  (Ps.  127.  5.)  and  had 
reason  to  take  it  ill  at  those  who,  therefore,  triumplied  over  him. 
Let  those,  who  overwhelm  and  overpower  them  that  upon  any 
tccount  may  be  looked  upon  as  fatherless,  know  that  therein  they 
not  only  put  off  the  compassions  of  man,  but  fight  against  the 
rompassions  of  God,  who  is,  and  will  be,  a  Father  of  the  father- 
fess,  and  a  Helper  of  the  helpless.  2.  That  they  made  pretence 
iif  kindness;  "  You  dig  a  pit  for  yovr  friend;  not  only  yon  arc 
ankind  to  me.  who  am  your  friend,  but,  under  colour  of  friend- 

voi  .  II.  56 


shij),  you  insnare  me."  When  they  came  to  see  and  sit  with  l.ini, 
he  thought  he  might  speak  his  mind  freely  to  them,  and  that  the 
more  bitli'r  liis  coiiiplainls  lo  them  were,  the  more  they  would 
have  endeavoured  to  cumfort  him.  This  made  him  take  a  grealt; 
liberty  than  otherwise  he  would  have  done.  David,  thougii  !,,• 
smothered  his  i-csentments  uhen  the  wicked  were  before  him,  il  ) 
likely,  would  have  given  vent  to  them,  if  none  had  been  by  bin 
friends,  Ps.  39.  1.  But  this  freedom  of  speech,  which  their  pro- 
fessions of  concern  for  him  made  him  use,  had  exjMJscd  him  U 
their  censures,  and  so  they  might  be  said  to  dig  a  pit  for  him. 
Thus,  when  our  hearts  are  hot  within  us,  what  is  ill  done  we  are 
apt  to  misrepresent,  as  if  done  designedly. 

IV.  That  (hough  he  had  let  fall  some  passionate  expressions, 
yet,  in  the  main,  he  was  in  the  right,  and  that  his  afflictions,  lliouirh 
very  extraordinary,  ilid  not  prove  him  to  be  a  hypocrite,  or  wicked 
man.     His  righteousness  he  holds  fast,  and  will  not  let  it  go. 

For  the  e\incingof  it,  he  here  apjieals, 

1.  To  what  they  saw  in  him;  (i'.2}!..)  "  Be  content,  and  look 
upon  me;  what  do  you  see  in  me,  that  bes])eaks  me  either  a  mad 
man,  or  a  wicked  man?  Nay,  look  in  my  face,  and  you  may  dis- 
cern there  the  indications  of  a  patient  and  submissive  spirit,  for 
all  this.  Let  the  shew  of  mv  countenance  witness  for  me,  that 
though  I  have  cursed  my  day,  I  do  not  curse  my  God."  Or 
rather,  "  Look  upon  my  ulcers  and  sore  boils,  and  by  them  it 
will  be  evident  to  you  that  I  do  not  lie;"  that  is,  "that  I  do  not 
complain  without  cause.  Let  your  own  eyes  convince  you  that 
my  condition  is  very  sad,  and  that  I  do  not  quarrel  with  God,  by 
making  it  worse  than  it  is." 

2.  To  what  they  heard  from  him;  («. 30.)  "You  hear  what  I 
have  to  say;  Is  there  i/iiquity  in  my  tongue?  That  iniquity  that 
you  charge  me  with?  Have  I  blasphemed  God,  or  renounced 
him  ?  Are  not  mv  present  arguinsrs  right  ?  Do  not  ymi  jierceive,  by 
what  I  say,  that  l  can  discern  perverse  thiii<;s  '.  I  cai.  discovi  r  your 
fallacies  and  mistakes,  and  if  I  were  myself  in  an  error,  I  could 
perceive  it.     Whatever  you  think  of  me,  1  know  what  I  say." 

3.  To  their  own  second  and  sober  thoughts;  (('.29.)  "Return, 
I  pray  you,  consider  the  thing  over  again,  without  prejudice  and 
partiality,  and  let  not  the  result  be  iniquity,  let  it  not  be  an 
unrighteous  sentence;  and  you  will  find  my  righteousness  is  in  it," 
that  is,  "I  am  in  the  right  in  this  matter;  and  though  I  cannot 
keep  my  temper  as  I  should,  I  keep  my  integrity,  and  have  not 
said,  or  done,  or  suffered,  any  thing  which  will  prove  me  other 
than  an  honest  man."  .A  just  cause  desires  notliing  more  than  a 
just  hearing,  and,  if  need  be,  a  re-hearing. 

CHAP.    All. 

Job,  in  this  chapter,  ^ors  07i  to  express  the  hitter  sense  he  had  of  his  cahumtirs, 
and  to  justify  himself  in  Ids  desire  of  death.  I.  He  complains  to  himsilfand  his 
friends  of  hi.i  troubles,  and  the  constant  agitation  he  u-as  in,  r.  1 .  .0.  //.  lie 
turns  to  God,  and  ejcpnslnlules  with  him,  r.  7,  to  the  end.  In  which,  1.  He 
pleads  the  final  period  which  death  puts  to  our  present  state,  r.  7 . .  10.  2.  He 
pftssjonately  cojnplains  of  the  miserable  condition  he  was  now  in,  r.  II .  .10. 
3.  He  wonders  that  God  ii-ill  thus  contend  with  him,  and  begs  for  the  pardon 
of  his  sins,  and  a  speedy  release  out  of  his  miseries,  r.  17  .  .21.  It  is  hard  to 
methodise  the  speeclies  of  one  icho  owned  himself  almost  desperate,  ch.  6.  2G. 

\.  TS  there  not  an  a])poiiited  time  to  man  upon 
J-  eartli?  Are  not  his  days  also  like  the  days  of 
an  hireling?  2.  As  a  servant  earnestly  desireth  the 
shadow,  and  as  an  hireling  looketh  for  the  reicard  tif 
his  work:  3.  So  am  I  made  to  possess  months  of 
vanity,  and  wearisome  nights  are  appointed  to  me. 
4.  When  I  lie  down,  I  say,  When  shall  I  arise,  and 
the  night  be  gone?  And  I  am  full  of  tossings  to 
and  fro  unto  the  dawning  of  the  day.  5.  My  flesh 
is  clothed  with  worms  and  clods  of  dust;  my  skin 
is  broken,  and  become  loathsome.  0.  My  days 
are  swifter  than  a  weaver's  shuttle,  and  are  .speiil 
without  hope. 


Before  Clirisl  1520. 


JOB,  VII. 


The  Reply  of  Job. 


terrify  those  ulioiii  it  is  out  of  liis  reach  to  deslrov:  but  Job  looked 
up  to  God,  w  ho  permitted  Satan  to  do  this,  (  Thou  scaiesi  mc, )  and 
mistook  Satan's  representations  fortlie  terrors  of  God  srlt iiv/  them- 
selves ill  array  against  him.  We  have  reason  to  pray  to  Cod  that 
\iur  dreams  may  neither  defile  nor  disquiet  us,  neither  temj)!  us 
to  sin,  nor  torment  us  with  fear;  that  He  who  keeps  Israel,  and 
neither  slumbers  nor  sleeps,  may  keep  us  when  we  slumber  and 
sleep;  that  tlie  Devil  may  not  then  do  us  a  mischief,  either  as  an 
insinuating  serpent,  or  as  a  roaring  lion;  and  to  bless  God  if  we 
lie  down  and  our  sleep  is  sweet,  and  we  are  not  thus  scared. 

2.  He  covets  to  rest  in  his  grave,  that  bed  where  there  are  no 
tossingsto  and  fro,  nor  any  frightful  dreams,  d.15,  16.  (1.)  He 
was  sick  of  life,  and  hated  the  thoughts  of  it;  "I  loathe  it,  I 
have  had  enough  of  it,  I  woidd  not  live  alway :  not  only  not  live 
alway  in  this  condition,  in  pain  and  misery,  but  not  live  alway  in 
the  most  easy  and  prosperous  condition,  to  be  continually  in  dan- 
ger of  being  thus  reduced;  my  days  are  vanity  at  the  best,  empty 
of  solid  comfort,  exposed  to  real  griefs;  and  I  would  not  be  for 
ever  tied  to  such  uncertainty."  Note,  A  good  man  would  not  (if 
he  might)  live  always  in  this  world,  no,  not  though  it  smile  upon 
Jiim,  because  it  is  a  world  of  sin  and  temptation,  and  he  has  a 
better  world  in  prospect.  (2.)  He  was  fond  of  death,  and  pleased 
himself  with  the  thoughts  of  it:  his  soul  (his  judgment,  he  thought, 
but  really  it  was  his  passion)  chose  strangling  and  death  rather; 
any  death  rather  than  such  a  life  as  this.  Doubtless,  this  was 
Job's  infirmity;  for  though  a  good  man  would  not  wish  to  live 
alway  in  this  world,  and  would  choose  strangling  and  death  rather 
than  sin,  as  the  martyrs  did,  yet  he  will  be  content  to  live  as  long 
as  pleases  God,  not  choose  them  rather  than  life,  because  life  is 
our  opportunity  of  glorifying  God,  and  getting  ready  for  heaven. 

17.  What  is  man,  that  thou  shouldest  magnify 
him?  and  that  thou  shouldest  set  thine  heart  upon 
him?  18.  And  f/tat  tliou  shouldest  visit  him  every 
morning,  and  try  him  every  moment!  19.  How 
long  wilt  thou  not  depart  from  me,  nor  let  me 
alone  till  I  swallow  down  my  spittle?  20.  I  have 
sinned ;  what  shall  I  do  unto  thee,  O  thou  Pre- 
server of  men  ?  Why  hast  thou  set  me  as  a  mark 
against  thee,  so  that  I  am  a  burthen  to  myself? 
21.  And  why  dost  thou  not  pardon  my  trans- 
gression, and  take  away  mine  iniquity?  For  now 
shall  I  sleep  in  the  dust;  and  thou  shalt  seek  me 
in  the  morning,  but  I  shall  not  ie. 

Job  here  reasons  with  God, 

I.  Concerning  his  dealings  with  man  in  general;  (v.  IT,  18.) 
What  is  man,  that  thou  shonldest  magnify  him?  This  may  be  looked 
upon  cither,  1.  As  a  passionate  reflection  upon  the  proceedings  of 
divine  justice ;  as  if  the  great  God  did  diminish  and  disparage  him- 
self, in  contending  with  man.  Great  men  think  it  below  them  to 
take  cognizance  of  those  who  are  much  their  inferiors,  so  far  as  to 
reprove  and  correct  their  follies  aiid  indecencies;  why  then  does 
God  magnify  man,  by  visiting  him,  and  trying  him,  and  making  so 
much  ado  about  him?  Why  will  he  thus  pour  all  his  forces  upon 
one  that  is  such  an  unetpml  match  for  him?  Why  will  he  visit 
him  with  afflictions,  which,  like  a  quotidian  ague,"return  as  duly 
and  constantly  as  the  morning-light,  and  try,  every  moment,  what 
he  can  bear?  We  mistake  God,  and  the  nature  of'his  providence, 
if  vve  think  it  any  lessening  to  him,  to  take  notice  of  the  meanest 
of  iiis  creatures.  Or,  2.  As  a  pious  admiration  of  the  condescen- 
sions of  divine  grace,  like  that,  Ps.  8. 4.— 144. 3.  He  owns  God's 
favour  to  man  in  general,  even  then  when  he  complains  of  his  own 
particular  troubles.  "What  is  man,  miserable  man,  a  poor,  mean, 
weak  creature,  that  Thou,  the  great  and  glorious  God,  shouldest 
deal  with  him  as  thou  dost?  What  is  man,"  (1.)  "That  thoushould- 
est  put  such  honour  upon  him;  shoiddest  magnify  him,  bytakino- 
him  into  covenant  and  communion  with  thyself?"  (2.)  "That  thou 
uhouldest  concern  thyself  so  much  about  him,  shouldest  set  thy 


heart  upon  him,  as  dear  to  thee,  and  one  thou  hast  a  kindness  for?" 
(3.)  "That  thou  shouldest  visit  him  with  thy  compassions  every 
morning,  as  we  daily  visit  a  particular  friend,  or  as  th(;  physician 
visits  his  patients  every  morning,  to  help  them?"  (4.)  "That  thou 
shouldest  try  him,  shouldest  feel  his  pulse,  and  observe  his  looks, 
every  moment,  as  in  care  about  him,  and  jealous  over  him?"  That 
such  a  worm  of  the  earth  as  man  is,  should  be  the  darling  and 
favourite  of  Heaven,  is  what  we  have  reason  for  ever  to  admire. 
n.   Concerning  his  dealings  with  him  in  particular.     Observe, 

1.  The  complaint  he  makes  of  his  afflictions,  which  he  here 
aggravates,  and  (as  we  are  all  too  apt  to  do)  makes  the  worst  of, 
in  three  expressions.  ( 1.)  That  he  was  the  butt  to  God's  arrows ; 
"Thou  hast  set  me  as  a  mark  against  thee,"  v.  20.  "  My  case  is 
singular,  and  none  is  shot  at  so  as  I  am."  (2.)  That  he  was  a 
burthen  to  himself,  ready  to  sink  under  the  load  of  his  own  life. 
How  much  delight  soever  we  take  in  ourselves,  God  can,  when  he 
|>leases,  make  us  burthens  to  ourselves.  What  comfort  can  we 
take  in  ourselves,  if  God  appear  against  us  as  an  Enemy,  and 
we  have  not  comfort  in  him?  (3.)  That  he  had  no  intermission 
of  his  griefs;  (y.  19.)  "  Hoio  long  will  it  be  ere  thou  cause  thy 
rod  to  depart  from  me,  or  abate  the  rigour  of  the  correction,  at 
least,  for  so  long  as  that  I  may  swallow  doirn  my  spittle?"  It 
should  seem.  Job's  distemper  lay  much  in  his  throat,  and  almost 
choked  him,  so  that  he  could  not  swallow  his  spittle.  He 
complains,  (c/<.  30.  18.)  that  \t  bound  him  about  like  the  collar 
of  his  coat.  "  Lord,"  says  he,  "  wilt  not  thou  give  me  some 
respite,  some  breathing  time?''  ch.O.lS. 

2.  The  concern  he  is  in  about  his  sins.  The  best  men  have  sin 
to  complain  of,  and  the  better  they  are,  the  more  they  will 
complain  of  it. 

(1.)  He  ingenuously  owns  himself  guilty  before  God;  /  have 
sinned.  God  had  said  of  him,  that  he  was  a  perfect  and  an 
upright  man;  yet  he  says  of  himself,  I  have  sinned.  Those  may 
be  upright  who  yet  are  not  sinless;  and  those  who  are  sincerely 
penitent  are  accepted,  through  a  Mediator,  as  evangelically 
l)erfect.  Job  maintained,  against  his  friends,  that  he  was  not  a 
hypocrite,  not  a  wicked  man  ;  and  yet  owns  to  his  God,  that  he 
had  sinned.  If  we  have  been  kept  from  gross  acts  of  sin,  it  does 
not,  therefore,  follow  that  we  are  innocent.  The  best  must 
acknowledge,  before  God,  that  they  have  sinned.  His  calling 
God  the  Oiserver,  or  Preserver,  of  men,  may  be  looked  upon  as 
designed  for  an  aggravation  of  his  sin;  "Though  God  has  had 
his  eye  upon  me,  his  eye  upon  me  for  good,  yet  1  have  sinned 
against  him."  When  we  are  in  affliction,  it  is  sea.sonable  to 
confess  sin,  as  the  procuring  cause  of  our  affliction.  Penitent 
confessions  would  drown  and  silence  passionate  complaints. 

(2.)  He  seriously  inquires  how  he  might  make  his  peace  with 
God:  "  What  shall  I  do  unto  thee,  having  done  so  much  against 
thee?"  Are  we  convinced  that  we  have  sinned,  and  are  we  brought 
to  own  it?  We  cannot  but  conclude  that  something  must  be  done, 
to  prevent  the  fatal  consequences  of  it.  The  matter  must  not  rest 
as  it  is,  but  some  course  must  be  taken,  to  undo  what  has  been 
ill-done.  And,  if  we  are  truly  sensible  of  the  danger  we  have  run 
ourselves  into,  we  shall  be  willing  to  do  anything;  to  take  a  par- 
don upon  any  terms;  and  therefore  shall  be  inquisitive  as  to  what 
we  shall  do,  (Mic.  6.  6,  7.)  what  we  shall  do  to  God,  not  to  satisfy 
the  demands  of  his  justice,  (that  is  done  only  by  the  Mediator,) 
but  to  qualify  ourselves  for  the  tokens  of  his  favour,  according  to 
the  tenor  of  the  gospel-covenant.  In  making  this  inquiry,  it  is  good 
to  eye  God  as  the  Preserver  or  Saviour  of  men,  not  the  Destroyer. 
In  our  repentance,  we  must  keep  up  good  thoughts  of  God,  as 
one  that  delights  not  in  the  ruin  of  his  creatures,  but  would 
rather  they  should  return  and  live.  "  Thou  art  the  Saviour  of 
men;   be  my  Saviour,  for  I  cast  myself  upon  thy  mercy." 

(3.)  He  earnestly  begs  for  the  forgiveness  of  his  sins,  r.21. 
The  heat  of  his  spirit,  as,  on  the  one  hand,  it  made  his  complaints 
the  more  bitter,  so,  on  the  other  hand,  it  made  his  prayers  the 
niore  lively  and  importunate;  as  here,  "  Why  dost  thou  not  par- 
don my  transgression  ?  .\rt  not  thou  a  God  of  infinite  mercy,  that 
art  ready  to  forgive?  Hast  not  thou  Avrought  repentance  in  me? 
Why  then  dost  thou  not  give  me  the  pardon  of  my  sin,  and  make 


Before  Chri-t  ir):10. 


JOB,  vn,  VIII. 


The  Adtlioss  of  Bildad. 


me  to  hear  the  voice  of  that  jov  and  gladness?"  Surely  he  means 
moie  llian  barely  the  removing'  of  iiis  outward  trouble,  and  is 
herein  earnest  for  the  return  of  God's  favour,  w hith  be  complained 
of  the  want  of,  cA.  6.  4.  "Lord,  pardon  mv  sins,  and  give  me 
the  comfort  of  that  pardon,  and  then  I  can  easily  bear  mv 
afflictions,"  Matth.  9.  2.  Isa.  3:3.  24.  When  the  mercy  of  Goii 
pardons  tlie  transgression  that  is  committed  by  us,  the  grace  of 
God  tiikes  away  the  iniquity  tliat  reigns  in  us.  Wherever  God 
removes  the  guilt  of  sin,   he  breaks  the  power  of  sin. 

(4.)  To  enforce  his  j)rayer  for  pardon,  he  pleads  the  prospect  he 
had  of  dying  quickly ;  For  now  shall  I sliep  in  the  dust ;  death  will 
lay  us  in  the  dust,  will  lay  us  to  sleep  there,  and  perhaps  now  in  a 
little  time.  Job  had  been  complaining  of  restless  nights,  and  that 
sleep  departed  from  his  eyes;  («.  3, 4,  13,  14.)  but  those  who 
cannot  sleep  in  a  bed  of  down,  will  shortly  sleep  in  a  bed  of  dust, 
and  not  be  scared  with  dreams,  nor  tossed  to  and  fro.  "  Thou 
shall  scch  iiic  in  the  morning,  to  shew  me  favour,  but  /  shall  not 
he,  it  will  be  too  late  then.  If  my  sins  be  not  pardoned  while  I 
live,  I  am  lost  and  undone  for  ever."  Note,  The  consideration  of 
this,  that  we  must  shortly  die,  and  perhaps  may  die  suddenlv, 
should  make  us  all  very  solicitous  to  get  our  sins  pardoned,  and 
our  iniquity  taken  away. 

CHAP.  VIII. 

Jnb's  /thuds  arc  like  Job's  messcng-ers ;  those  followed  one  another  close  tvHh 
rril  tidin^s^  tluse  with  harsh  censures:  both,  nnanurcs^  served  iSatan's  design  ; 
those  to  driee  him  from  his  infe_s:rih/,  these  to  drire  him  jrom  the  comfort  it. 
FAiphaz  did  not  repli/  to  irhat  Job  had  said  in  answer  to  him,  but  left  it  to 
Hildad,  whom  he  knew  to  he  of  the  same  mind  with  himself  in  this  affair. 
Those  are  not  tlie  irisest  of  the  company,  but  the  weakest  rather,  who  caret  to 
hare  all  Ihc  talk.  Let  others  speak  in  their  turn,  and  let  ike  first  keep 
silence,  iCor.  1-1.  3t>,  31.  EUphaz  had  undertaken  to  shew,  that,  because  Job 
tras  sorehf  afflicted,  he  was  certainUj  a  wicked  man;  Bildad  is  much  of  the 
same  mind,  and  trill  eonelude  Job  a  wicked  man,  unless  God  do  speedihj 
appear  for  his  relief.  In  this  chapter,  he  endeavours  to  convince  Job,  I.  Tliat 
he  had  spoken  too  passionatclij,  v.  2.  II.  That  he  atid  his  children  had 
suffered  jiisthj,  r.  3,  4.  III.  That,  if  he  were  a  true  penitent,  God  would 
snnn  turn  his  eapUritt/,  r.  5..7.  IV.  That  it  was  a  usual  thinti-  for 
Providence  to  extinguish  the  joijs  and  hopes  of  icieked  men,  as  his  we-rc 
extinguished;  and  therefore  that  Iheij  had  reason  to  suspect  him  for  ahijpocrite, 
».  8.  .11).  V.  That  they  should  be  ahundanlbj  confirmed  in  their  suspicion, 
■unless  God  did  speedily  appear  fir  his  relief,  v.  20.  .22. 


1. 


THEN  answei-ed  Bildad  llie  Shiihite,  and 
said,  2.  IIow  Ions'  wilt  thou  speak  these 
tlihiffs  ?  and  hoiv  long  sliaU  the  words  of  thy 
moutli  he  like  a  stronc;  wind  ?  3.  Doth  God 
perveft  judgment?  or  dolh  tlie  Ahniglity  pervert 
iustice?  4.  If  thy  chihh-en  liave  sinned  against 
hini,  and  he  have  cast  tliem  away  for  their  trans- 
gression; 5.  If  thou  woiildest  seek  unto  God  be- 
times, and  make  thy  siippHcatioii  to  the  Almighty  ; 
6.  If  thon  wert  pure  and  upright:  surely  now  he 
would  awake  for  thee,  and  make  the  habitation  of 
thy  righteousness  prosperous.  7.  Though  thy 
])eginning  was  small,  yet  tliy  latter  end  should 
greatly  increase. 

Here, 

I.  Rildad  reproves  Job  for  what  he  had  said;  {v.  2.)  checks  his 
passion,  but  perhaps,  (as  is  loo  c<m)mon,)  with  greater  passion. 
We  thought  Job  spake  a  great  deal  of  good  sense,  and  much  to  the 
purpose,  and  that  he  had  reason  and  right  on  his  side;  but  Bildad, 
like  an  eager  angry  disputant,  turns  it  all  off  with  this,  IIo\r  Ion;/ 
wilt  thou  speak  these  things?  taking  it  for  granted  that  Eliphaz 
had  said  enough  to  silence  him,  and  that  therefore  all  he  said 
was  iniperlinent.  Thus  (as  Caryl  observes)  reproofs  are  often 
grounded  upon  mistakes.  Men's  meaning  is  not  taken  aright, 
and  then  they  arc  gravely  rebuked,  as  if  they  were  evil-doers. 
Bildad    compares   Job's  diflcourse  to  a  strong  u-ind.     Job  had 


no 
as  he 
done. 


excused  himself  with  this,  lliat  his  speeches  were  but  as  teind, 
(eh.  (i.  •20.)  and  therefore  llicy  should  not  make  such  ado  about 
them;  "Yea,  but "  (says  Bildad)  "  llu-y  arc  as  a  .itrong  wind, 
blustering  and  thrcatenina:,  boisterous  aiid  dangerous,  and  there- 
fore we  are  concerned  to  fence  ngainsi  tliem." 

II.   He  justifies   (iod  in  what   be   had  done.     This  lie  had 
occasion  to  do  at  Ibis  time,   for  Job  diil  not  condemn  tiod, 
would  have  it   thought   he   did:   and    this   he    minlit   have 
without    reflecting  upon  Job's  children,  as  be  does  here.     Could 
not  he  be  an  advocate  for  God,   but  he  must  be  an  accuser  of  the 
brethren  i 

1 .  He  is  right  in  general,  that  God  doth  not  percrrf  judr/ment, 
nor  ever  go  contrary  to  any  settled  rule  of  justice,  t\',i.'  Far  be  it 
from  him  that  he  sh()v.L!,  and  from  us  that  we  should  suspect  him. 
He  never  oppresses  the  innocent,  nor  lays  more  load  on  theguilty 
than  they  deserve.  He  is  God,  the  Judge;  and  shall  not  the 
Judge  of  all  the  earth  do  right?  Gen.  18.  25.  If  there  should 
be  unrighteousness  wiih  God,  how  shall  he  judr/e  the  leorld? 
Rom.  3.  5,  G.  He  is  .Mmighly,  Shaddai,  All-sufficient.  Men 
pervert  justice,  sometimes,  for  fear  of  the  power  of  others ;  but 
God  is  Almighty,  and  stands  in  awe  of  none.  Men  have  respect 
to  the  favour  of  others ;  but  God  is  all-sufficient,  and  cannot  be 
benefited  by  the  favour  of  any.  It  is  man's  weakness  and 
nnpotency,  that  he  often  is  unjust;  it  is  God's  omnipotence,  that 
he  cannot  be  so. 

2.  Yet  he  is  not  fair  and  candid  in  the  application  :  he  takesi 
it  for  granted  that  Job's  children  (the  death  of  whom  was  one  of 
the  greatest  of  his  afflictions)  had  been  guilty  of  some  notorious 
wickedness,  and  that  the  uuliaijpy  circumstances  of  their  death 
were  sufficient  e\idence  that  they  were  sinners  alxne  all  the 
children  of  the  east,  r.  4.  Job  readily  owned  that  God  <lid  not 
jiervert  judgment  ;  and  yet  it  did  not  therefore  follow  either  that 
his  children  were  cast-aways.  or  that  they  died  for  some  great 
transgression.  It  is  true  that  we  and  our  children  have  sinned 
against  God,  and  we  ought  to  justify  him  in  all  he  brings  upon  us 
and  our's;  but  extraordinary  afflictions  are  not  always  the  punish- 
ment of  extraordinary  sins,  but  sometimes  the  trial  of  extraordinary 
graces;  and,  in  our  judgment  of  another's  case,  (^unless  the 
contrary  appears,)  we  ought  to  take  the  more  favourable  side,  as 
our  Saviour  diiects,   Luke,  13.  2,  4.     Here  Bildad  missed  it. 

in.  He  puts  Job  in  hope,  that,  if  he  were  indeed  upright,  as  he 
said  he  was,  he  should  vet  see  a  good  issue  of  his  present  troubles; 
"  Althovflh  thy  children  have  sinned  ar/ainst  him,  and  arc  cast 
aaay  in  their  tian.'iyressinn,  they  have  died  in  their  own  sin,  yet, 
if  thou  be  pme  and  upright  thyself,  and,  as  an  evidence  of  that, 
wilt  now  seek  unto  God,  and  submit  to  him,  all  shall  be  well  yet," 
V.  5.  .7.     This  may  betaken  two  ways:   either, 

1.  As  designed  to  prove  Job  a  hypocrite,  and  a  wicked  man, 
though  not  by  the  greatness,  yet  by  the  continuance,  of  his  afflic- 
tions. "  When  thou  wast  impoveiished,  and  ihy  cliildren  killed, 
if  thou  hadst  been  pure  and  upright,  and  ap|)roved  thyself  so  in  the 
trial,  God  would,  before  now,  ha\e  returned  in  mercy  to  thee,  and 
comforted  thee  according  to  the  time  of  thine  affliction  ;  but 
because  he  does  not  so,  we  have  reason  to  conclude  lliou  art  not 
so  pure  and  upriirht  as  thou  prctendcst  to  be.  If  thou  hadst 
conducted  thyself  well  under  the  former  affliction,  thou  hadst  not 
been  struck  with  the  latter."  Ilcnin  Bildad  was  not  in  the  right  ; 
for  a  good  man  may  be  afflicted  fm-  his  trial,  not  only  very 
sorely,  but  very  long,  and  vet,  if  for  life,  it  is,  in  comparison  with 
eternity,  but  for  a  n-.omerit.  But,  since  Bildad  put  it  to  this  issue, 
Ciod  was  pleased  to  join  issue  with  him,  and  proved  his  servant 
Job  an  honest  man,  by  Bildad's  own  argument;  for,  soon  after, 
he  blessed  his  latter  end  more  than  his  beginning.     Or, 

2.  As  designed  to  direct  and  encourage  Job,  that  he  might  not 
thus  run  himself  into  despair,  and  give  up  all  for  gone;  yet  there 
might  be  hope,  if  he  would  take  the  right  course.  I  am  apt  to 
think  Bildad  here  intended  to  condemn  job,  yet  would  be  thouglil 
to  counsel  and  comfort  him.  (1.)  He  give's  him  good  counsel, 
yet  iierhaps  not  expecting  he  would  take  it;  the  same  that  Elw 
phaz  had  given  hii.-i,  (rh.  6.  8.)  to  seek  unto  God,  and  that  be- 
times,  ;!;al   is,  speedily  and  seriously,  and  not  to  be  dilatory  and 


Before  Christ  1520. 


JOB,  VIII. 


The  Address  of  Bildad. 


trifling  in  liis  return  and  repentaiice.  lie  advises  him  not  to 
complain,  but  to  petition,  and  to  make  his  supplication  to  the 
Alniisjlitv  with  huniihty  and  failh  ;  and  to  see  that  there  was  (what 
he  feared  had  hitherto  been  wanting)  sincerity  in  his  heart,  "Thou 
must  be  pure  anil  upright;'  and  honesty  in  his  house,  "That 
must  be  the  habitation  of  thy  righteousness,  and  not  filled  with 
ill-gotten  goods;  else  God  will  not  hear  thy  prayers,  "  Ps.  (i6.  18. 
h  is  only  the  prayer  of  the  upright  that  is  the  acceptable  and  jire- 
vailing  j)rayer,  Prov.  15.  8.  (2.)  He  gives  him  good  hopes  that 
lie  should  yet  again  see  good  days,  secretly  suspecting,  however, 
that  I:-  was  not  qualified  to  see  them.  He  assures  him,  That  i"^  he 
" 'juld  be  early  in  seeking  God,  God  would  awake  for  his  relief, 
n<n:Id  remember  him,  and  return  to  him,  though  now  he  seemed 
tc/  forget  him  and  forsake  him ;  That  if  his  habitation  were 
righteous  it  should  be  prosperous;  for  honesty  is  the  best  policy, 
ft  ici  inward  piety  a  sure  friend  to  outward  prosperity.  When  we 
?»"iurn  to  God  in  a  way  of  duty,  we  have  reason  to  hopethat  he  will 
return  to  us  in  a  way  of  mercy.  Let  not  Job  object  that  he  had 
:;o  little  left  to  begin  the  world  with  again,  that  it  was  impossible 
he  should  ever  prosper  as  he  had  done;  no,  "  Though  thy  begin- 
ning should  be  ever  so  small,  a  little  meal  in  the  barrel,  and  a 
liiile  oil  in  the  cruse,  God's  blessing  shall  multiply  that  to  a  great 
increase."  This  is  God's  way  of  enriching  the  souls  of  his  people 
with  graces  and  comforts,  not  per  saltum — as  by  a  bound,  but  jwr 
gradtim — ^fep  by  strp.  The  beginning  is  small,  but  the  progress 
is  to  perfection.  Dawning  light  grows  to  noon-day;  a  grain  of 
mustard-seed  to  a  great  tree.  Let  us  not  therefore  despise  the  day 
of  small  things,  but  hope  for  the  day  of  great  things. 

8.  For  inquire,  I  pray  thee,  of  the  former  age, 
and  prepare  thyself  to  the  search  of  their  fathers  : 

9.  (For  we  are  but  o/' yesterday,  and  know  nothing, 
becanse    our    days    upon    earth    aie    a    shadow :) 

10.  Shall  not  ihey  leach  thee,  cmd  tell  thee,  and 
utter  words  out  of  their  heart?  11.  Can  the  rush 
grow  lip  without  mire?  Can  the  fiag  grow  without 
water  ?  12,  Whilst  it  is  yet  in  his  greenness,  cmd 
not  cut  down,  it  witherelh  before  any  other  herb. 
1.3.  So  are  the  paths  of  all  that  forget  God;  and  the 
hypocrite's  hope  shall  perish:  14.  Whose  hope 
siiall  be  cut  off,  and  whose  trust  s/ia/I  be  a  sjjider's 
web.  15.  He  shall  lean  upon  liis  house,  but  it 
shall  not  stand  :  he  shall  hold  it  fast,  but  it  shall 
not  endure.  16.  He  is  green  Iiefore  the  sun,  and 
his  branch  shooteth  forth  in  his  garden.  17.  His 
roots  are  wrapped  about  the  iieaj),  a/id  seelh  the 
place  of  stones.  18.  If  he  destroy  hint  from  his 
place,  then  it  .shall  deny  him,  sctifiiig,  I  have  not 
.seen  t'nee.  19.  Behold,  this  is  tlie  joy  of  his  way, 
and  out  of  the  earth  shall  others  grow. 

Rildafl  here  discourses  well  of  the  sad  catastrophe  of  hypocrites 
and  evil-doers,  and  the  fatal  period  of  all  their  hopes  and  .joys. 
He  will  not  bo  so  bold  as  to  say,  with  liliphaz,  that  none  that  were 
righteous  were  ever  cut  off  thus;  (c/i.4.  7.)  yet  he  takes  it  for 
granted  !b;U  God,  in  the  course  of  his  providence,  does  ordinarily 
bring  viicked  men,  who  seemed  pious,  .ind  were  prosperous,  to 
.shame  and  ruin  in  this  world;  and  that,  by  making  their  pros- 
perity short,  he  discovers  their  piety  to  i)c  counterfeit.  Whether 
this  will  ci-rt^iinly  jirove  that  all  who  are  thus  ruined  must  be 
concluded  to  have  been  hy])ocrites,  he  will  not  say,  but  rather 
suspect?  and  thinks  tlie  ap])licatlon  is  e.isv. 

I.  He  proves  this  truth,  of  the  certain  de.struction  of  all  thehopes 
iLtid  joys  of  hypocrites,  by  an  appeal  to  antiquity,  and  the  concur- 
tmg  sentiment  and  observation  of  nil  wise  and  good  men.    It  is  an 


undoubted  truth,  if  we  take  in  the  other  world,  that,  if  not  in  this 
life,  yet  in  the  life  to  come,  hypocrites  will  be  deprived  of  all  their 
trusts  and  all  their  triumphs.  Whether  Bildad  so  meant  or  no,  we 
nmsl  so  lake  it. 

Let  us  observe  the  method  of  his  proof,  v.  8.  .10. 

1.  He  insists  not  on  his  own  judgment,  and  that  of  his  com- 
panions; We  arc  but  of  yesterday,  and  know  nothing,  v.  9.  He 
perceived  that  Job  had  no  o])inion  of  their  abilities,  but  thought 
they  knew  little;  "  We  will  own,"  says  Bildad,  "  that  we  know 
nothing,  arc  as  ready  to  confess  our  ignorance  as  thou  art  to 
condemn  it;  for  we  are  but  as  yesterday  in  comparison,  and  our 
days  upon  earth  are  short  and  transient,  and  hastening  away  as  a 
shadow.  And  therefore,"  (1.)  "  We  are  not  so  near  the  fountain- 
head  of  divine  revelation"  (which  then,  for  aught  that  appears, 
was  conveyed  by  tradition)  "as  the  former  age  was;  and  therefore 
we  must  inquire  what  they  said,  and  recount  what  we  have  been 
told  of  their  sentiments."  Blessed  be  God,  now  that  we  have  the 
word  of  God  in  writing,  and  are  directed  to  search  that,  we  need 
not  inquire  of  the  former  age,  nor  prepare  ourselves  to  the  searclv 
of  their  fathers  ;  for,  though  we  ourselves  are  but  of  yesterday, 
the  word  of  God  in  the  scripture  is  as  nigh  us  as  them  ;  (Rom. 10. 8.) 
and  it  is  the  most  sure  word  of  prophecy,  to  which  we  must 
take  heed.  If  we  study  and  keep  God's  precepts,  we  may  by  them 
understand  more  than  the  aneients,  Ps.  119.  99,100.  (2.)  "We 
do  not  live  so  long  as  they  of  the  former  age  did,  to  make  obser- 
vations upon  the  methods  of  Divine  Providence,  and  therefore 
cannot  be  such  competent  judges  as  they,  in  a  cause  of  this  nature." 
Note,  The  shortness  of  our  lives  is  a  great  hindrance  to  the  im- 
provement of  our  knowledge ;  and  so  is  the  frailty  and  weakness 
of  our  bodies.  Vita  brcvis,  ars  longa — Life  is  short,  the  progress 
of  art  boundless. 

2.  He  refers  himself  to  the  testimony  of  the  ancients,  and  to  the 
knowledge  which  Job  himself  had  of  their  sentiments.  "  Do  thou 
inquire  of  the  former  age,  and  let  them  tell  thee,  not  only  their 
own  judgment  in  this  matter,  but  the  judgment  also  of  their 
fathers ;  {v.  8.)  they  uill  teaeh  thee,  and  inform  thee,  (v.  10.) 
that,  all  along,  in  their  time,  the  judgments  of  God  followed  wicked 
men.  This  they  will  utter  of  their  hearts,  that  is,  as  that  which 
they  firmly  believe  themselves,  which  they  are  greatly  affected  with, 
and  desirous  to  acquaint  and  affect  others  with."  Note,  (1.)  For 
the  right  understanding  of  Divine  Providence,  and  the  unfolding 
of  the  difficulties  of  it,  it  will  be  of  use  to  compare  the  observations 
and  experiences  of  former  ages  with  the  events  of  our  own  day  ; 
and,  in  order  thereunto,  to  consult  history,  especially  the  sacred 
history,  which  is  the  most  ancient,  infallibly  true,  and  written 
designedly  for  our  learning.  (2.)  Thev  that  would  fetch  knowledge 
from  the  former  ages,  must  search  diligently,  ]irc)iare  for  the 
search,  and  take  pains  in  the  search.  (3.)  Those  words  are  most 
likely  to  reach  to  the  hearts  of  the  learners,  that  come  from  the 
hearts  of  the  teachers.  They  shall  teach  thee  best,  that  utter 
words  out  of  their  heart,  that  speak  by  experience,  and  not  by 
rote,  of  spiritual  and  divine  things. 

The  learned  Bishoj)  Patrick  suggests,  that  Bildad,  being  a 
Shuhite,  descended  from  Shuah,  one  of  Abraham's  sons  by 
Keturah,  Gen.  25.  2.  In  this  appeal  which  he  makes  to  history, 
he  has  a  particular  respect  to  the  rewards  \vhich  the  ble.-sings  oi 
God  secured  to  the  posterity  of  faithful  Abraham, who  hilhcrto,  and 
long  after,  continued  in  his  religion;  he  refers  also  to  the  judicial 
extirpation  of  those  eastern  jieople,  neighbours  to  Job,  (in  whose 
country  they  were  settled,)  for  their  w  ickedncss  :  w  hence  he  infers, 
that  it  is  God's  usual  wav  to  prosper  the  just,  and  root  out  the 
wicked,  though  for  a  while  they  may  flourish. 

II.  He  illustrates  this  truth  by  some  similitudes. 

1.  The  hopes  and  joys  of  the  hypocrites  arc  here  compared  to  a 
rush  or  flag,  i'.  11.  .13.  (1.)  It  grows  up  out  of  the  mire  and 
water.  The  hypocrite  cannot  gain  his  ho|)e  without  some  false 
rotten  ground  or  other,  out  of  which  to  raise  it,  and  with  which  to 
support  it  and  keep  it  alive,  any  more  than  the  rush  can  grow 
without  mire.  He  grounds  it  on  his  worldly  prosperity,  the  plau- 
sible profession  be  makes  of  religion,  the  good  opinion  of  his 
oeifirhbours,  and   his  own  good  conceit  of  himself,  which   arc   no 


Before  Clirist  15-20. 


JOB,  VIII. 


The  Address  of  Bildad. 


B'jlkl  fouiuiation  on  which  to  build  his  confidence.  It  is  ull  but 
rnire  and  wafer;  and  the  hope  tliat  grows  out  of  it,  is  but  rush 
and  flu;;.  (2.)  It  may  look  green  and  gay  for  a  while,  (the  rush 
outgrows  llie  grass,)  but  it  is  light,  and  hollow,  and  einj)ty,  and 
good  lor  nothing.  It  is  green  for  shew,  but  of  no  use.  (3.)  It 
withers  presently,  before  aiii/  other  herb,  v.  12.  Even  while  it  is 
in  its  greenness,  it  is  dried  away,  and  gone  in  a  little  lime.  Nule, 
The  best  stale  of  hypocrites  ami  evil-doers  borders  u|)on  withering; 
even  when  it  is  green,  it  is  going.  The  grass  is  cut  douii,  un<t 
withers;  (Ps.OO.  G.)  but  the  rush  is  not  cul  down,  and  ncI  irithcrs 
irilhers  afore  it  grates  up;  (I's.  12!).  G.)  as  it  Ikis  no  use,  so  it  has 
no  continuance.  .S'o  are  the  paths  of  alt  that  fori/et  God ;  (c.  13.) 
they  take  the  same  way  that  the  rusli  does,  fur  the  hi/pnerite's  hope 
shall  perish.  Note,  [1.]  Forgolfulncss  of  Ciod  is  at  the  boKoni  of 
men's  hypocrisy,  and  of  the  vain  hopes  «it!i  which  li  ey  flatter 
and  deceive  themselves  in  their  hypocrisy.  jMen  would  not  he 
hypocrites,  if  ll'.ey  did  not  forget  that  ll'.e  (iod  willi  whom  the v have 
to  do  searches  the  heart,  and  rc(|uires  truth  tl  ere  ;  th;it  he  is  a 
Spirit,  and  has  his  eye  on  our  spirits.  Hypocrites  coul;l  ha\e 
no  hope,  if  tliev  did  not  forget  that  God  is  righteous,  and  will  not 
be  mocked  with  the  lorn  and  the  lame.  [2.]  The  hope  of  h\po- 
criles  is  a  great  cheat  upon  themselves,  and  though  it  may  flourish 
a  while,  it  will  certainly  perish  at  last,  and  they  with  it. 

2.  They  are  here  compared  to  a  spider's  web,  or  a  spiders 
house,  as  it  is  in  the  margin  ;  a  cob-web,  v.  14, 15.  The  hope  of 
the  hypocrite,  (1.)  Is  woven  out  of  his  own  hovels;  it  is  the 
creature  of  his  own  fancy,  and  arises  merely  from  a  conceit  of  his 
own  merit  and  sufficiency.  There  is  a  great  deal  of  difference 
between  the  work  of  the  bee  and  that  of  the  spider;  a  diligent 
Christian,  like  the  laborious  bee,  fetches  in  all  his  comfort  from 
the  heavenly  dew  s  of  God's  word ;  but  the  hypocrite,  like  the 
subtle  spider,  weaves  his  out  of  a  false  hypothesis  of  his  own,  con- 
cerning God,  as  if  he  were  altogether  such  a  one  as  himself. 
(2.)  He  is  very  fond  of  it,  as  the  spider  of  her  web;  pleases  himself 
with  it,  wraps  himself  in  it,  calls  it  his  house,  leans  upon  it,  and 
holiU  it  fast.  It  is  said  of  the  spider,  that  she  takes  hold  with  her 
hands,  and  is  in  hinfi's  palaces,  Prov.  30.  28.  So  does  a  carnal 
worldling  hug  himself  in  the  fulness  and  firmness  of  his  outward 
prosperity  ;  he  prides  himself  in  that  house  as  his  palace,  and  for- 
tifies himself  in  it  as  his  castle,  and  makes  use  of  it  as  the  spider 
of  her  web,  to  insnare  those  he  has  a  mind  to  prey  upon.  So  does 
a  formal  professor;  he  flatters  himself  in  his  own  eyes,  doubts 
not  of  his  salvation,  is  sec  re  of  heaven,  and  cheats  the  world  with 
his  vain  confidences.  (3.)  It  will  easily  and  certainly  be  swept 
away,  as  the  cob-web  with  the  besom,  when  God  shall  come  to 
purge  his  house.  The  prospe-ity  of  worldly  people  will  fail  them, 
when  ll'.ey  eN))ect  to  find  safety  and  hapjiiness  in  it.  They  seek 
to  hold  fast  their  estates,  but  God  is  plucking  them  out  of  their 
hands;  anil  whose  shall  those  thina's  be  which  they  have  provided  ? 
or  what  live  better  will  they  be  for  thcni  i  The  confidences  of 
hypocrites  w  ill  fail  ihem  ;  /  tell  you,  I  knme  you  7iot.  The  house 
built  on  the  sand  will  fall  in  the  slorin,  wlten  the  builder  most 
needs  it,  and  had  promised  himself  the  benefit  of  it.  H7;e«  a 
wicked  man  dies,  his  expectation  p"rishes.  The  ground  of  his 
hopes  will  prove  false;  he  will  be  dis;)p]ioinled  of  the  thing  he 
hoped  for,  and  his  foolish  hojie,  with  which  he  buovcd  himself 
up,  will  be  turned  into  endless  despair;  and  thus  his  hope 
will  be  cut  off,  his  web,  that  refuge  of  lies,  swept  away,  and  lie 
crushed  in  it. 

3.  Thev  are  here  compared  to  a  flourishing  and  well-rooted 
tree,  which,  though  it  do  not  wither  of  itself,  yet  will  easily  be 
cut  down,  and  its  place  know  it  no  more.  The  secure  and  pros- 
perous sinner  may  think  himself  wronged  when  he  is  compared 
to  a  rush  and  a  flag,  he  thinks  he  has  a  better  root ;  "We  will 
allow  him  his  conceit,"  (says  Bildad,)  "  and  give  him  all  the 
advantage  he  can  desire,  and  yet  bring  him  in  suddenly  cut 
off."  He  is  here  represented,  as  Nebuchadnezzar  was  in  his 
iiwn  dream,  (Dan.  4.  10.)  bv  a  great  tree. 

(  1.)  See  this  tree  fair  and  flourishing,  {i\  10.)  like  a  green  bay- 
tree,  (Ps.  37.  3.5.)  green  before  the  sun,  that  keeps  its  greenness  in 
dclijn'.c  of  the  scorching  sun-beams,  and  his  branch  shoots  forth 


under  the  protection  of  his  garden-wall,  and  with  the  benefit  of 
his  garden-soil:  see  it  fixed,  and  taking  deep  root,  never  likeK  to 
be  overthrown  by  stormy  winds,  for  his  roots  are  interwoven  willi 
the  stones;  (v.  17.)  it  grows  in  firm  ground,  not  as  the  rush,  in 
mire  and  water.  Thus  does  a  wicked  man,  when  he  prospers  in 
the  world,  think  liimself  secure;  his  wealth  is  a  high  wall  in  his 
own  conceit. 

(2.)  See  this  tree  felled  and  forgotten  notwilhst"  ding;  de- 
stroyed from  his  plate,  (i-.  IB.)  and  so  entirely  extirpated,  that 
there  shall  remain  no  sign  or  token  where  it  grew;  the  very  place 
sluill  say,  I  hare  not  seen  thee;  and  ihe  slanders  by  shall  say  the 
same,  I  sought  him,  but  he  could  not  Ijc  found,  Ps.37.3G.  He 
made  a  great  shew  and  a  great  noise  for  a  lime,  but  he  is  gone  of 
a  sudden,  and  neither  root  nur  branch  left  him,  Mai.  4.  1.  Thit 
is  the  joy,  that  is,  this  is  the  entl  and  conclusion,  of  the  wicked 
man's  way,  (cliJ.)  this  is  that  which  all  his  joy  conies  to — The 
way  of  the  ungodly  shall  perish,  Ps.  l.C.  His  hope,  he  thought, 
would,  in  the  issue,  be  turned  into  joy,  but  this  is  the  issue,  ihis 
is  tile  joy,  The  harvest  shall  be  a  heap  in  the  day  of  grief  and 
of  desperate  sorron-,  Isa.  17.  11.  This  is  the  best  of  it;  and 
what  then  is  Ihe  worst  of  it?  But  shall  he  not  leave  a  family 
behind  him  to  enjoy  what  he  has?  No,  out  of  the  earth,  (not 
out  of  his  roots,)  shall  others  grow,  that  are  nolhing  akin  to  him, 
and  shall  fill  up  his  place,  and  rule  over  that  for  which  he  la- 
boured. Others,  namely,  of  the  same  spirit  and  disposition, 
shall  grow  up  in  his  jilace,  and  be  as  secure  as  ever  he  was,  not 
warned  by  his  fall.  The  way  of  worldlings  is  their  folly,  and  yet 
there  is  a  race  of  ihein  that  approve  their  sayings,  Ps.  49.  13. 

20.  Beliold,  God  will  not  cast  away  a  perfect 
ma7i,  neither  will  he  helji  the  evil  doers  :  21.  Till 
he  fill  thy  month  with  laughing-,  and  thy  lips  with 
rejoicing.  22.  They  that  hate  thee  shall  be  clothed 
with  shame  ;  and  the  dwelling  place  of  the  wicked 
shall  come  to  nought. 

Bildad  here,  in  the  close  of  his  discourse,  sums  up  what  he  had 
to  say,  in  a  few  words,  selling  before  Job  life  and  death,  the  bless- 
ing and  the  curse;  assuring  him,  that  as  he  was,  so  he  should  fare, 
and  therefore  they  might  conclude,   that  as  he  fared,  so  he  was. 

1.  On  the  other  hand,  if  he  were  a  perfect  upright  man,  God 
would  not  cast  him  away,  i).20.  Though  now  he  seemed  forsaken 
of  God,  he  would  yet  return  to  him,  and,  by  degrees,  would  turn 
his  mourning  into  dancing,  (Ps.  30.  11.)  and  comforts  should  flow 
in  upon  him  so  idenlifully,  that  his  mouth  should  be  filled  with 
laughing,  v.  21.  So  affecting  should  the  happy  change  be, 
Ps.  12G.  2.  They  that  loved  him,  would  rejoice  «ilh  him  ;  but 
they  that  haled  him,  and  had  triuni])hed  in  his  fall,  would  be 
ashamed  of  their  insolence,  when  they  see  him  restored  to  his 
former  prosperity.  God  will  not  cast  atcay  an  upright  man;  he 
may  cast  down  for  a  time,  but  he  shall  not  be  cast  awav  forever; 
it  is  true,  that,  if  not  in  Ihis  world,  yet  in  another,  the  mouth  of 
the  righteous  shall  be  filled  nilh  rejoicing.  Though  their  sun 
should  sit  under  a  cloud,  vel  il  shall  rise  again  clear,  never  more 
to  be  clouded;  lliongh  thev  go  mourning  to  the  grave,  that  shall 
not  hinder  their  entrance  into  the  joy  of  their  Lord.  It  is  true, 
that  the  enemies  of  the  saints  will  be  clothed  with  shame,  when 
they  see  them  crowned  with  honour.  But  it  does  not  therefore 
follow,  that,  if  .lob  were  net  |>ei'fectly  restored  to  his  former  pros- 
perity, he  forfeited  the  character  of  a  perfect  man. 

2.  On  the  other  hind,  if  he  were  a  wicked  man,  and  an  evil 
doer,  God  would  not  help  him,  but  leave  him  to  jieri.sh  in  his  jire- 
sent  distresses;  (r.  20.)  and  his  dwelling-place  should  come  to 
nought,  22.  And  here,  also,  it  is  true  that  God  will  not  help  the. 
evil-doers;  they  throw  themselves  out  of  his  protection,  and  forfeit 
his  favour;  he  will  not  take  the  ungodly  by  the  hand,  so  it  is  in 
the  margin, will  not  have  fellowship  and  coniniunion  with  them ;  for 
what  comrnunion  between  light  and  darkness?  He  will  not  lend 
them  his  hand  to  pull  them  out  of  the  miseries,  Ihe  eternal  miseries, 
into  which  they  have  plunged  themselves;  they  will  then  stretch 


Before  Christ  1520. 


JOB,  VIII,  IX 


The  Reply  of  Job. 


out  llicii'  hand  to  liim  for  help,  but  it  is  too  late,  he  will  not  take 
them  bij  the  hand:  Between  us  and  you  there  is  a  great  gulf  fixed. 
It  is  true,  liiat  the  duelling-plaee  of  the  iviekcd,  sooner  or  later, 
rcill  come  to  nought.  Those  only  icho  make  God  their  dn-elling- 
place,  are  safe  for  ever,  Ps.  90.  1. — 91.  1.  Thev  «lio  make  other 
things  their  refuse,  will  be  disappoiiite<l.  Sin  brines  ruin  on 
persons  anil  fa/nilies.  Yet  to  argue,  (as  Bililad,  I  doubt,  slily 
does,)  that  because  Job's  family  was  sunk,  and  he  himself,  at 
present,  seemed  helpless,  therefore  he  certainly  was  an  unarodly 
wicked  man,  was  neither  just  nor  charitable,  as  long  as  there 
jjipearcd  no  other  evidence  of  his  wickedness  and  ungodliness. 
Let  us  judge  nothing  before  the  time,  but  wait  till  the  secrets  of  all 
hearts  shall  be  made  manifest;  and  the  present  difficulties  of 
Providence  be  solved,  to  universal  and  everlasting  satisfaction, 
«hen  the  mystery  of  God  shall  he  finished. 

CHAP.  IX. 

I«  Me.«,  and  Ihe  fvlloicing  chapter,  ice  hare  Job's  a)isu-er  to  Bildad's  diseoiirse, 
tfhcniii  he  speaks  honourablij  of  God,  humlUj  of  himsi{l\  and  feeliii^hi  of 
his  IrnuUcs;  but  not  one  iiord  by  u-aij  of  nfUctiun  npon  his  friends,  or  iheir 
unkindncss  to  1dm,  nor  in  direct  replii  to  what  BUdad  had  said.  He  wisely 
keeps  to  the  merits  of  the  eause,  and  makes  no  remarks  upon  the  person  that 
managed  it,  nor  seeks  occasion  against  him.  In  (his  chapttr,  ire  hare,  I.  The 
doctrine  of  God's  justice  laid  down,  r.  2.  //.  The  proof  of  it,  from  his 
wisdom,  and  power,  and  sorercigr.  dominion,  v.  3.  .13.  ///.  The  application 
of  it,  ill  «/i!c/i,  I.  7/t'  condemns  himself,  as  not  able  to  contend  nith  Cod, 
either  inlaw  or  battle,  r.  11.  .21.  2.  He  maintains  hix  point,  that  we 
cannot  judge  of  7ncn's  character  b.y  their  outward  condition,  ?■.  22..21. 
3.  He  complains  of  the  greafncss  of  his  troubles,  the  confusion  he  was  in, 
and  the  loss  he  was  at  ichat  to  say  or  do,  v.  25  .  .  35. 

1.  'T^HEN  Job  answered  and  said,  2.  I  know  il 
X  is  so  of  a  trntli  :  but  how  sliould  man  be 
just  with  God  ?  3.  If  he  will  contend  with  him,  he 
cannot  answer  him  one  of  a  thousand.  4.  He  is 
wise  in  heart,  and  mighty  in  strength  :  who  hath 
hardened  himself  against  him,  and  hath  pros- 
pered ?  5.  Which  rsmoveth  the  monntains,  and 
they  know  not:  which  overturneth  them  in  his  anger. 
fi.  Which  shaketh  the  earth  out  of  her  place,  and 
the  pillars  thereof  tremble.  7.  Which  commandeth 
the  sun,  and  it  riselh  not;  and  sealeth  up  the  stars. 
8.  Which  alone  spreadeth  out  the  heavens,  and 
treadeth  upon  the  waves  of  the  sea.  9.  Which 
makelh  Arcturns,  Orion,  and  Pleiades,  and  the 
chambers  of  the  south.  10.  Which  doelh  great 
things  past  fintbng  out;  yea,  and  wonders  without 
number.  11.  Lo,  he  goeth  by  me,  and  I  see  him 
not :  he  passeth  on  also,  but  I  perceive  him  not. 
12.  Behold,  hetaketh  away,  who  can  hinder  him  ? 
Who  will  say  unto  him,  What  doe'st  thou?  13.7/ 
God  will  not  withdraw  his  anger,  the  proud  helpers 
«lo  stoop  under  him. 

Bildad  began  with  a  rebuke  to  Job  for  talking  so  much,  eh.  8.  1. 
Job  makes  no  answer  to  that,  though  it  had  been  easv  enoush 
to  retort  it  upon  himself;  but  what  he  next  lays  down  as  his  prin- 
ciple, that  God  never  perverts  judgment.  Job  agrees  with  him  in, 
I  hnnw  it  is  so  of  a  trvlh,  v.  2.  "  Note,  We  should  be  ready  to 
own  how  far  we  agree  with  those  with  whom  we  flisjiute,  and  we 
should  not  slight,  much  less  resist,  a  truth,  though  produced  by 
.in  adversary,  and  urged  against  us,  but  receive  it  in  the  lisht  and 
I  >ve  of  it,  though  it  have  been  misapplied.  " //  is  so  of  a  triilh, 
I  hat  wickedness  brings  men  to  ruin,  and  the  godly  are  taken  under 
(;od's  special  protection.  These  are  truths  which  I  subscribe  to  ; 
liut  how  can  any  man  make  good  his  part  with  God?"  'In  his  sight 
ykall  no  flesh  living  be  justified,  Ps.  143.  2.  How  should  man  he 
I'lst  with  God?  Some  understand  this  as  a  passionate  cf.mplnint 
if  God's  strictness  and  severity,  that  he  is  r  God  whom  there  is 


no  dealing  with :  and  it  cannot  be  denied  that  llicrc  are,  in  this 
chapter,  sonic  peevish  cx[)ressions,  which  seem  to  sj)eak  s\ich 
language  as  that.  But  I  take  this  rather  as  a  pious  confession  of 
man's  sinfulness,  and  his  own  in  particular,  that  if  God  should 
deal  with  any  of  us  according  to  the  desert  of  our  iniquities,  w  , 
were  certainly  undone. 

I.  He  lays  this  down  for  a  truth,  that  man  is  an  unequal  match 
for  his  Maker,  either  in  dispute  or  combat. 

1.  In  dispute;  (r.  3.)  If  he  icill  contend  with  him,  either  at 
law  or  at  an  argument,  he  cannot  answer  him  one  of  a  thousand. 
( 1.)  God  can  ask  a  thousand  puzzling  questions,  which  those  that 
quarrel  with  him,  and  arraign  his  proceedings,  cannot  give  au 
answer  to.  When  God  spake  to  Job  out  of  the  whirlwind,  he 
asked  him  a  great  many  questions;  Dost  thou  know  this?  Canst 
thou  do  that?  To  none  of  which  Job  could  give  an  answer, 
c/t.  38,  39.  God  can  easily  manifest  the  folly  of  the  greatest 
pretenders  to  wisdom.  (2.)  God  can  lay  to  our  charge  a  Ihousaud 
offences,  can  draw  up  agains;  us  a  thousand  articles  of  impeach- 
ment, and  we  cannot  answer  him  so  as  to  acquit  ourselves  from 
the  imputation  of  any  of  thein,  but  must,  by  silence,  give 
consent  that  they  are  all  true;  we  cannot  set  aside  one  as  foreign, 
another  as  fri\olous,  and  anotlier  as  false  ;  we  cannot,  as  to  one, 
deny  the  fact,  and  plead  not  guilty,  and,  as  to  another,  deny  the 
fault,  confess,  and  justify  ;  no,  we  are  not  able  to  answer  him, 
but  must  lay  onr  hand  upon  our  mouth,  as  Job  did,  {eh.  40.  4,  5.) 
and  cry,   Guilty,  Guilty. 

2.  In  combat ;  (v.  4.)  Who  hath  hardened  himself  against  him., 
and  hath  prospered?  The  answer  is  very  easy  ;  You  cannot  pro- 
duce any  instance,  from  the  beginning  of  the  world  to  this  day, 
of  any  daring  sinner,  who  has  hardened  himself  against  God, 
has  olistinatciv  persisted  in  rebellion  against  him,  who  did  not 
find  God  too  hard  for  him,  and  pay  dear  for  his  folly.  They  have 
not  prospered  or  bad  peace ;  they  have  had  no  comfort  in  it  nor 
success.  What  did  ever  man  get  by  trials  of  skill,  or  trials  of  titles, 
with  his  Maker?  All  the  opposition  given  to  God,  is  but  setting 
briers  and  thorns  before  a  consuming  fire  ;  so  foolish,  so  fruitless, 
so  destructive,  is  the  attempt,  Isa.  27.  4.  1  Cor.  10.  22.  Apostate 
angels  hardened  themselves  against  God,  but  did  not  prosper, 
2  Pet.  2.  •  4.  The  dragon  fights,  but  is  cast  out,  Rev.  12.  0. 
Wicked  men  harden  themselves  asainst  God,  dis)iutc  his  wisdom, 
disobey  iiis  laws,  are  impenitent  for  their  sins,  and  incorrigible, 
under  their  afflictions  ;  thev  reject  the  offers  of  his  grace,  and 
resist  the  strivings  of  his  Spirit ;  they  make  nothing  of  his 
threatenin^s,  and  make  head  against  his  interest  in  the  world; 
but  have  they  prospered?  Can  thev  prosper?  No,  they  arc  but 
treasuring  up  for  themselves  wrath  against  the  day  of  wrath. 
They  that  I'oll  this  stone,  will  find  it  return  upon  them. 

II.  He  proves  it  by  shewing  what  a  God  he  is,  with  whom  we 
have  to  do:  He  is  wise  in  heart,  and  therefore  we  cannot  answer 
him  at  law;  he  is  Mighty  in  strength,  and  therefore  we  cannot 
fight  it  out  with  him.  It  is  the  greatest  madness  that  can  be,  to 
think  to  contend  with  a  CJod  of  infinite  wisdom  and  power, 
who  knows  every  thing,  ajid  can  do  every  thing;  who  can  be 
neither  outwitted  nor  overpowered.  The  Devil  promised  himself 
that  Job,  in  the  day  of  his  affliction,  wo(dd  curse  God,  and  speak 
ill  of  him,  but,  instead  of  that,  besets  himself  to  honour  God, 
and  to  speak  highly  of  liim.  As  much  pained  as  he  is,  and  as 
much  taken  up  willi  his  own  miseries,  when  he  has  occasion  to 
mention  the  wisdom  and  power  of  God,  lie  forgets  his  complaints, 
dwells  witli  delight,  and  exjjatiatcs  with  a  flood  of  eloquence, 
upon   that  noble  useful  sulject. 

E\idences  of  the  wisdom  and  power  of  Ciod  he  fetches, 

1.  From  the  kingdom  of  nature,  in  VNhich  the  God  of  nature 
acts  with  an  uncontrollable  power,  and  docs  what  he  pleases;  for 
all  the  orders  and  all  the  powers  of  nature  are  derived  from  him, 
and  depend  upon  him. 

(1.)  When  he  pleases,  he  alters  the  course  of  nature,  and  turns 
back  its  streams,  r.  5.  .7.  By  the  conmion  law  of  nature,  the 
mountakis  are  settled,  and  arc  therefore  called  everlasting  moun- 
tains; the  earth  is  established,  and  cannot  be  removed,  (Ps.93. 1.) 
and   the   pillars  thereof  are  inimoveably  fixed,   the  s<in  rises  in  its 


Cl'hu-s  Cliiisl  i-j20. 


JOB,  IX. 


I'iit;  Reply  of  Jof», 


fettson,  and  the  stars  shed  their  inthieiices  on  this  lower  world  ; 
Ijiit,  when  God  pleases,   he  can  not  only  drive  out  of  the  com- 
mon track,  hut  invert  the  order,  and  change  the  law,  of  nature. 
[1.]  Nothing  more  firm  than  the  mountains:  when  we  speak  of 
removing  mountains,  we  mean  that  which  is  impossible;  yet  the 
divine  power  can  make  them  change  their  seat  ;   he  removes  them, 
and  they  know  not;  removes  them  whether  they  will  or   no;   he 
can  make  them  lower  their  heads;  he  can  level  them,  and  over- 
turn them  in  his  anger;  he  can  spread  the  mountains  as  easily  as 
the  husbandman  spreads  the  mole-hills,  be  they  ever  so  high,  and 
large,  and  rocky.     Men  have  much  ado  to  pass  over  them ;   but 
God,  when  he  pleases,  can  make   them   pass   away.     He   miKle 
Sinai    shake,    Ps.  68.  8.      The  hills  skipped,   Ps.  114.  4.      The 
everlasting  mountains  xvcre  scattered,   Hab.  3.  G.     [  2.]  Nothing 
•  more  fixed  than  the  earth  on  its  axle-tree;  yet  God  can,  when  lie 
pleases,  shake  that  out  of  its  place,  heave  it  off   its  centre,  and 
make  even  its  pillars  to  tremble  ;  what  seemed  to  support  it,  will 
itself  need  support,  when  God  gives  it  a  shock.     See  how  much 
we  are  indebted  to  God's  patience;  God  has   power  enough  to 
shake  the  earth  from  under  that  guilty  race  of  mankind,  which 
makes  it  groan  under  the  burthen  of  sin,   and   so   to  shake  the 
wicked  out  of  if;  (cA.  38.  13.)  yet  he  continues  the  earth,  and 
man  upon  it,  and  makes  it  not  still,  as  once,  to  swallow  up  the 
rebels.     [3.]  Nothing  more  constant  than  the  rising  sun,  it  never 
misses  its  appointed  time;  yet  God,  when  he  pleases,  can  suspend 
it.     He  that  at  first  commanded  it  to  rise,  can  countermand   it. 
Once  the  sun  was  bid  to  stand,  and  another  time  to   retreat,  to 
shew  that  it  is  still  under  the  check  of  its  great  Creator.     Thus 
great  is  God's  power;  and  how  great  then  is  his  goodness,  which 
causes  his  sun  to  shine  even  upon  the  evil  and  unthankful,  though 
he  could  withhold  it !     He  that  made  the  stars  also,  can,   if  he 
pleases,  seal  them  up,  and  hide  them  from  our  eyes.     Bv  earth- 
quakes, and  subterraneous  fires,  mountains  have  sometimes  been 
removed,  and  the  earth  shaken  :  in  very  dark  and  cloudy  days 
and  nights,  it  seems  to  us  as  if  the  sun  were  forbidden  to  rise,  and 
the  stars  were  scaled  up,   Acts,  27.  20.     It  is   sufficient   to   sav, 
that  Job  here  speaks  of  what  God  can  do;  but  if  we  must  under- 
stand it  of  what  he  has  done  in  fact,  all  these  verses  may  perhaps 
be  applied  to  Noah's  flood,  when  the  mountains  of  the  earth  were 
shaken,  and  the  sun  and  stars  were  darkened.     The  world   that 
now  is,  we  believe  to  be  reserved  for  that  fire  which  will  consume 
the  mountains,  and  melt  the  earth  with  its  fervent  heal,  and  which 
will  turn  the  sun  into  darkness. 

(2.)  As  long  as  he  pleases,  he  preserves  the  settled  course  and 
order  of  nature;  and  this  is  a  continued  creation.  He  himself 
alone,  by  his  own  power,  and  without  (he  assistance  of  anv  other, 
[1.]  Spreads  mit  the  heaven  ;  («.  8.)  not  only  did  spread  them  out 
at  first,  but  still  spreads  them  out,  that  is,  keeps  them  spread  out; 
for  otherwise  thev  would  of  themselves  roll  together  like  a  scroll 
of  parchment.  [2.]  He  treads  upon  the  naves  of  the  sen;  that  is, 
he  suppresses  them  and  keeps  them  under,  that  they  return  not  to 
delude  the  earth  ;  (  Ps.  104.  9.)  which  is  given  as  a  reason  why  we 
should  all  fear  God,  and  stand  in  awe  of  him,  Jer.  5.  22.  He  is 
mightier  than  the  proud  waves,  Ps.  93.  4. — 0.5.  7.  [3.]  He 
makes  the  constellations  ;  three  are  named  for  all  the  reet,  (c.  0.) 
Aretnrus,  Orion,  and  Pleiades,  and,  in  general,  the  chambers  of 
the  south:  the  stars  of  which  these  are  composed,  he  made  at 
first,  and  put  into  that  order,  and  he  still  makes  them,  preserves 
them  in  being,  and  guides  their  motions  ;  he  makes  them  to  be 
what  they  are  to  man,  and  inclines  the  hearts  of  men  to  observe 
them,  which  the  beasts  are  not  capable  of  doing.  Not  only  those 
stars  which  we  see  and  give  names  to,  but  those  also  in  the  other 
hemisphere,  about  the  antarctic  pole,  which  never  come  in  our 
sisht,  called  here  the  chambers  of  the  south,  are  under  the  divine 
direction  and  dominion.  How  wise  is  he  then,  and  how  mighty! 
2.  Evidences  are  here  fetched  from  the  kingdom  of  Providence, 
that  special  Providence  which  is  conversant  about  the  affairs  of 
the  children  of  me,ii.  Consider  what  God  does  in  the  government 
of  the  world,  and"you  will  sav.  He  is  wise  in  heart,  and  mighty  in 
strength. 


(\.)  He  does  many  things  and  great,  many  and  great  to  admi- 
ration, p.  10.  Job  here  says  the  same  that  Elijihaz  had  said; 
{eh.  5.  9.)  and,  in  the  original,  in  the  very  same  words,  not  de- 
clining to  speak  after  him,  though  now  his  antagonist.  God  is  a 
great  God,  and  doelh  great  things,  a  wonder-working  God ;  his 
works  of  wonder  are  so  many  that  we  cannot  number  then),  and 
so  mysterious  that  we  cannot  find  them  out.  O  the  depth  of  his 
counsels  ! 

(2.)  He  acts  invisibly  and  undiscerned,  r.  11.  He  goes  by  me 
in  his  operations,  and  I  see  him  not,  I  perceive  him  not;  his  wag 
is  in  the  sea,  Ps.  77.  19.  The  operations  of  second  causes  are 
commonly  obvious  to  sense,  but  God  doeth  all  about  us  and 
yet  ire  see  him  not.  Acts,  17,  23.  Our  finite  understandings  can- 
not fathom  his  counsels,  apprehend  his  motions,  or  comprehend 
the  measures  he  lakes.  We  are  therefore  incompetent  judo-cs  of 
God's  proceedings,  because  we  know  not  what  he  doelh,  or  what 
he  dcsigneth.  The  arcana  imperii — seoets  of  government,  are 
things  above  us,  which  therefore  we  must  not  pretend  to  expound, 
or  comment  upon. 

(3.)  He  acts  with  an  incont(«;table  sovereignty,  c.  12.  He 
takes  away  our  creature-comforts  and  confidences,  when  and  as 
he  pleases,  takes  away  health,  estate,  relations,  friends,  takes 
away  life  itself;  whatever  goes,  it  is  he  that  takes  it;  by  what 
hand  soever  it  is  removed,  his  hand  must  be  acknowledged  in  it; 
tl;e  Lord  takes  awav,  and  who  can  hinder  him?  Wlio  can  turn 
him  away?  Marg.  Who  shall  make  him  restore?  So  some.  Who 
can  dissuade  him,  or  alter  his  counsels?  Who  can  resist  him, 
or  oppose  his  operations  ?  Who  can  controul  him,  or  call  him  lo 
an  account  for  it  ?  What  action  can  be  brought  against  him  ? 
Or  who  will  say  unto  him,  What  doest  thou?  Or,  Why  doest  thou 
sii?  Dan.  4.  35.  God  is  not  obliged  to  give  us  a  reason  of  what 
he  (loeth.  The  meaning  of  his  proceedings  we  know  not  now;  it 
will  be  time  enoaga  to  know  hereafter,  when  it  will  appear  that 
what  seemed  now  to  be  done  by  prerogative,  was  done  in  infinite 
wisdom,  and  for  the  best. 

(4.)  He  acts  with  an  irresistible  poi^'er,  which  no  creature  can 
resist,  i\  13.  If  God  will  not  withdraw  his  anger,  (which  he  can 
do  when  he  pleases,  for  he  is  Lord  of  his  anger,  lets  it  out,  or 
calls  it  in,  according  to  his  will,)  the  proud  helpers  do  stoop  under 
him  ;  that  is.  He  certainly  breaks  and  crushes  those  that  prondiv 
help  one  another  against  him  ;  proud  men  set  themselves  against 
God  and  his  proceedings  ;  in  this  opposition  they  join  hand  in 
hand.  The  kings  of  the  earth  set  themselves,  and  the  rulers  take 
counsel  together,  to  throw  cjff  his  yoke,  to  run  down  his  truths, 
and  to  persecute  his  people  ;  Men  of  Israrl,  help.  Acts,  21.  28. 
Ps.  83.  8.  If  one  enemy  of  God's  kingdom  fall  under  his  judg- 
ment, the  rest  come  proudly  to  help  that,  and  think  to  deliver 
that  out  of  his  hand  :  but  in  vain  ;  unless  he  pleases  to  withdraw 
his  anger,  (which  he  often  does,  for  it  is  the  day  of  his  patience,) 
the  proud  helpers  stoop  under  him,  and  fall  with  those  whom  they 
designed  to  help.  lI7io  knows  the  power  of  God's  anger?  They 
vho  think  they  have  strength  enough  to  helj)  others,  will  not  be 
able  to  help  themselves  against  it. 

14.  How  much  le.ss  shall  I  answer  him,  and 
choose  out  my  words  to  reason  with  him?  15. 
Whom,  though  I  were  righteous,  yet  would  I  not 
answer,  hut  I  would  make  supplication  to  my 
Judge.  16.  If  I  had  called,  and  he  had  answered 
me ;  yet  would  I  not  believe  that  he  had  hearkened 
unto  my  voice.  17.  For  he  bi'eaketh  me  with  a 
tempest,  and  multiplieth  my  wounds  without  cause. 
18.  He  will  not  suffer  me  to  take  my  breath,  but 
filleth  me  with  bitterness.  19.  If  /  speak  of 
strength,  lo,  he  is  strong:  and  if  of  judgment,  who 
shall  set  me  a  time  to  plead?  20.  If  I  justify 
mvself,  mine  own  mouth  shall  condemn  me  :  if  1 


Before  Chnsl  1520. 


JOB,  IX. 


The  Reply  of  Job. 


sa}i,  I  am  perfect,  it  siiall  also  prove  me  perverse. 
•21.  Tkoiigh  1  Tfwe  perfect,  3/e<  would  I  not  know 
my  soul  :   I  would  despise  my  life. 

WIi;it  Jolt  had  said  of  iiiau's  ulter  inability  to  contend  vith 
(jod,  iie  here  applies  to  himself,  and,  in  effect,  despairs  of  gaining 
his  favour  ;  \vli:cli  (some  think)  arises  from  the  hard  thoughts  he 
had  of  God,  as  one  who,  iiaving  set  himself  against  him,  right  or 
wrong,  would  be  loo  hard  for  him.  I  rather  think  it  arises  from 
the  sense  he  had  of  the  imperfection  of  his  own  righteousness,  and 
the  dark  and  cloudy  apprehensions  which,  at  present,  he  had  of 
God's  displeasure  against  him. 

I.  He  dares  not  dispute  with  God  ;  {v.  14.)  "  If  the  proud 
helpers  do  stoop  vnder  him,  how  much  l"ss  shall  I,  a  poor  weak 
creature,  (so  far  from  being  a  helper,  that  I  am  very  heljiless,)  how 
shall  I  answer  him?  What  can  I  say  against  that  which  Ciod 
doelh  ?  If  I  go  about  to  reason  with  him,  he  will  certahily  be  too 
hard  fur  me."  If  the  potter  make  the  clay  into  a  vessel  of  dis- 
honour, or  break  in  pieces  the  vessel  he  has  made,  shall  the  clay 
or  the  broken  vessel  reason  with  him  ?  So  absuid  is  the  man  who 
re])lics  ai;ainst  God,  or  thinks  to  talk  it  out  with  him.  No,  let 
all  flesh  be  silent  liefore  him. 

II.  He  dares  not  insist  upon  his  own  justification  before  God. 
Thous;h  he  viiulicated  his  own  integrity  to  his  friends,  and  would 
not  \ield  that  he  was  a  hypocrite  and  a  wicked  man,  as  they  sug- 
gested, vet  he  would  never  plead  it  as  his  righteousness  before 
God.  I  will  never  venture  upon  the  covenant  of  inuf.ceucy,  nor 
lliink  to  come  off  by  virtue  of  that. 

Job  knew  so  much  of  God,  and  knew  so  much  of  himself,  that 
he  durst  not  insist  upon  his  own  justification  before  God. 

1.  Pie  knew  so  much  of  God,  that  he  durst  not  stand  a  trial 
with  him,  v.  15.  .10.  He  knew  how  to  make  his  part  good  with 
his  friends,  and  thought  himself  able  to  deal  with  them  ;  but, 
though  his  cause  had  been  better  than  it  was,  he  knew  it  was  to 
no  purpose  to  debate  it  with  (iod. 

(1.)  God  knew  him  better  than  he  knew  himself;  and  therefore, 
(v.  15.)  "  Though  I  were  righteous  in  my  own  apprehension,  and 
my  own  heart  did  not  condemn  me,  yet  God  is  greater  than  my 
heart,  and  knows  those  secret  faults  and  errors  of  mine  which  I 
Ho  not,  and  cannot,  understand,  and  is  able  to  charge  me  with 
them,  and  therefore  I  will  not  answer."  St.  Paul  speaks  to  the 
same  purpoit ;  /  know  nothing  by  myself,  am  not  conscious  to 
myself  of  any  reigning  wickedness,  and  yet  I  am  not  hereby  justi- 
fied, 1  Cor.  4.  4.  "  I  dare  not  put  myself  upon  that  issue,  lest 
God  charge  that  upon  me  which  I  did  not  fliscover  in  myself." 
Job  will  therefore  wave  that  plea,  and  make  supplication  to  his 
Judge;  that  is,  will  cast  himself  upon  God's  mercy,  and  not  think 
lo  come  off  by  his  own  merit. 

(2.)  He  had  no  reason  lo  think  that  there  was  any  thing  in  his 
prayers  lo  recommend  them  to  the  divine  acceptance,  or  to  fetch 
in  an  answer  of  peace  ;  no  worth  or  wcuthiness  at  all,  to  which  to 
ascribe  iheir  success;  but  it  must  be  attributed  ))urely  to  the  grace 
and  compassion  of  God,  who  answers  before  we  call,  and  not  be- 
cause  wc  call,  and  gives  gracious  answers  to  our  prayers,  but  not 
for  our  prayers,  i;.  10.  "  //'  /  had  called,  and  he  had  answered, 
had  given  the  thing  I  called  to  him  for,  yet,  so  weak  and  defective 
arc  my  best  ])ravers,  that  I  would  not  believe  he  had  therein 
hearkened  to  my  voice  ;  I  could  not  say  that  he  had  sared  uilli 
his  light  hand,  and  answered  me,"  Ps.  60.  5.)  "  but  that  he  did 
it  purely  for  his  own  name's  sake."  Bishop  Patrick  e\|ioinids  it 
thus  ;  "  If  I  had  made  supplication,  an<l  he  had  granted  my  de- 
sire, I  would  not  think  my  jtrayer  had  done  the  business."  Not 
for  your  sakes  I'C  it  knonn  to  you. 

(3.)  His  pri-sent  miseries,  which  God  had  brought  him  into, 
notwithstanding  his  ir.fegrily,  piive  him  too  sensible  a  conviction, 
thai,  in  the  ordering  and  disju'sing  of  nicn's  outward  condition  in 
this  world,  (Jed  acts  by  s:iv<;r;ignty,  and  tlicugh  he  never  doeth 
wror.g  to  any,  yc!  lie  doth  not  ever  give  full  riglit  to  iiil  ;  thai  ia, 
the  be;!  do  rifif  al'.vays  fare  best,  nor  '.he  '».(>vst  fare  worst,  in  iliis 
life,  because  he  reserves  the  full  and  exact  distribulion  of  rewards 


and  punishments  for  the  future  state.  Job  was  not  conscious  to 
himself  of  any  extraordinarv  guilt,  and  vet  fell  under  extraordi- 
nary afflictions,  v.  17,  18.  Every  man  must  expect  the  wind  to 
blow  upon  htm,  and  ruffle  him,  but  Job  was  broken  with  a  tem- 
pest ;  every  man,  in  the  midst  of  these  thorns  and  briers,  must 
expect  to  be  scratched,  but  Job  was  wounded,  and  his  wounds 
multiplied.  Every  man  must  expect  a  cross  daily,  and  to  taste 
sometimes  of  the  bitter  cup  ;  but  poor  Job's  troubles  came  so 
thick  upon  hira,  that  he  had  no  breathing  time,  he  was  filled 
with  bitterness  ;  and  he  presumes  to  say  that  all  this  was  without 
cause,  without  any  great  provocation  given.  We  have  made  th* 
best  of  what  Job  said  hitherto,  though  contrary  to  the  judgment 
of  many  good  inteqDreters  ;  but  here,  no  doubt,  he  spake  unad- 
visedly with  his  lips;  he  reflected  on  God's  goodness,  in  saying 
that  he  was  not  suffered  to  take  his  breath,  while  yet  he  had  such 
good  use  of  his  reason  and  speech  to  be  able  to  tal's  thus  ;  and 
on  his  justice,  in  saying  that  it  was  without  cause.  Yet  it  is  true, 
that,  as,  on  the  one  hand,  there  are  many  who  are  chargeable 
with  more  sin  than  the  common  infirmities  of  the  human  nature, 
and  yet  feel  no  more  sorrow  than  that  of  the  common  calamities 
of  human  life  ;  so,  on  the  other  hand,  tliere  are  many  who  feel 
more  than  the  common  calamities  of  human  life,  and  yet  are 
conscious  to  themselves  of  no  more  than  the  common  infirmities 
of  human  nature. 

(4.)  He  was  in  no  capacity  at  all  to  make  his  part  good  with 
God,  i\  19.  [1.]  Not  by  force  of  arms;  "  I  dare  not  enter  the 
lists  of  the  Almighty;  for,  if  1  speak  of  strength,  and  think  to 
come  off  by  that,  lo,  he  is  strong;  stronger  than  I,  and  will  cer- 
tainly overpo\\er  me."  There  is  no  disputing  (said  one  once  to 
Cvcsar)  with  him  that  commands  legions ;  much  less  with  him 
that  has  legions  of  angels  at  command.  Can  thine  heart  endure, 
(thy  courage  and  presence  of  mind,)  or  can  thine  hands  be  strong 
to  defend  thvself,  in  the  days  that  I  shall  deal  with  thee?  Ezek. 
22.14.  [2.]  Not  by  force  of  arguments:  "I  dare  not  try  the 
merits  of  the  cause;  if  I  speak  of  judgment,  and  insist  upon  my 
right,  who  tcill  set  me  a  time  to  plead?  There  is  no  higher  power 
to  which  I  may  appeal,  no  superior  court  to  appoint  a  hearing  of 
the  cause,  for  He  is  supreme,  and  from  Him  every  man's  judgment 
proceeds,  which  he  must  abide  by." 

2.  He  knew  so  much  of  himself,  that  he  durst  not  stand  a  trial, 
V.  20,  21.  "  If  I  go  about  to  justify  mvself,  and  to  plead  a 
righteousness  of  my  own,  my  rfefence  will  be  my  ofience  ;  and 
mine  own  mouth  shall  condemn  me,  even  when  it  goes  about  to 
acquit  me."  A  good  man,  who  knows  the  deceitfulness  of  his  own 
heart,  and  is  jealous  over  it  w  ith  a  godlv  jealousy,  and  has  oftea 
discovered  that  amiss  there,  which  had  long  lain  undiscovered,  is 
suspicious  of  more  evil  in  himself  than  he  is  really  conscious  of, 
and  therefore  will  by  no  means  think  of  justifying  himself  before 
God.  If  we  say,  "  We  have  no  sin,"  we  not  only  deceive  ourselves, 
but  we  affront  God,  for  we  sin  in  saying  so,  and  give  the  lie  to  the 
scripture,  which  has  concluded  all  under  sin.  "  If  I  say,  I  am 
|)erfect,  I  am  sinless,  God  has  nothing  to  lav  to  my  charge,  my 
very  sayina;  so  shall  prove  me  perverse,  proud,  ignorant,  and 
presumptuous.  Nay,  though  I  were  perfect,  though  God  should 
pronounce  n;e  just,  vet  would  I  not  know  my  soul  ;  I  woidd  not 
be  in  care  about  the  prolonghiu;  of  mv  life,  while  it  is  loaded  with 
all  these  miseries."  Or,  "  Thoush  I  were  free  from  gross  sin, 
though  my  conscience  should  not  charge  me  with  any  enor  ous 
<rime,  yet  would  I  not  believe  my  own  heart  so  far  as  to  insist  upon 
my  innocency,  noi- think  my  life  worth  stiiving  for  with  Ciod."  In 
short,  it  is  follv  to  contend  with  Ciod,  and  our  wisdom,  as  well  as 
duty,  to  submit  to  him,  and  throw  ourselves  at  his  feet. 


22.  This  is  one  thivg,  therefore  I  said  it.  He 
destroyed!  the  perfect  and  the  wicked.  23.  If  the 
scourge  slay  suddenly,  he  will  laugh  at  the  trial  of 
the  itinocetit.  24.  The  earth  is  given  itito  the  hand 
of  the  wicked  :  he  covereth  the  faces  of  the  judp-.-! 
thereof ;  if  not,  where,  and  who  is  he  ? 


Before  Chnsl  1520. 


Here  Job  touches  briefly  upon  the  main  point  now  in  dispute 
between  him  and  his  friemis.  They  maintained  that  those  who 
are  righteous  and  good  always  prosper  in  this  world,  and  none 
but  the  wicked  are  in  misery  and  distress;  he  asserted,  on  the 
contrary,  lliat  it  is  a  common  thina'  for  the  wicked  to  prosper, 
and  the  righteous  to  be  greatly  afflicted  ;  this  is  ihe  one  thing, 
the  chief  thing,  wherein  he  and  his  friends  differed;  and  ihey 
had  not  proved  their  assertion;  therefore  he  abides  by  his:  "I 
said  it,  and  say  it  again,  that  all  things  come  alike  to  all 

Now  it  must  be  owned, 

1.  That  there  is  very  much  truth  in  what  Job  here  means;  that 
temporal  judgments,  when  thev  are  set  abroad,  fall  both  u|)on 
good  and  bad,  and  the  deslro\ing  angel  seldom  distinguishes 
(though  once  he  did)  between  the  houses  of  Israelites  and  the 
houses  of  Egyptians. 

In  the  judgment  of  Sodom,  indeed,  which  is  called  the  ven- 
geance of  eternal  (ire,  (Jude,  7.)  far  be  it  from  God  to  slai/  the 
righteous  ivilh  the  nicked,  and  that  the  righteous  should  be  as  the 
wicked;  (Gen.  18.  25.)  but  in  judgments  merely  temporal  (he 
righteous  have  their  share,  and  sometimes  the  greatest  share. 
The  sword  devours  one  as  well  as  another,  Josiah  as  well  as  Ahab. 
Thus  God  destrot/s  the  perfect  and  the  nicked,  involves  them  both 
in  the  same  common  ruin  ;  good  and  bad  were  sent  together  into 
Babyion,  Jer.  24.  5,  9.  If  the  scourge  slay  suddenly,  and  sweep 
down  all  before  it,  God  will  be  well  pleased  to  see  how  Ihe  same 
scourge,  which  is  the  perdition  of  the  wicked,  is  the  trial  of  the 
innocent,  and  of  their  faith,  which  will  be  found  unto  praise,  and 
honour,  and  glory,   1  Pet.  1 .  7.   Ps.  66.  10. 

Against  the  just  tli' Almightj's  arrows  fly, 
For  lie  cleliglits  the  innocent  to  try  ; 
To  shew  their  constant  and  their  God-like  mind, 
Not  by  afflictions  broken,   but  refin'd. 

Sir  R.  Blackivore. 

Let  this  reconcile  God's  children  to  their  troubles;  they  are 
but  trials,  designed  for  their  honour  and  benefit;  and,  if  God  be 
pleased  with  them,  let  not  them  be  displeased  ;  if  he  laugh  at  the 
trial  of  the  innocent,  knowing  how  glorious  the  issue  of  it  will  be, 
at  destruction  and  famine  let  them  also  laugh,  (ch.  5.  22.)  and 
triumph  over  them,  saying,  O  death,  where  is  thy  sting  ! 

On  the  other  hand,  the  wicked  are  so  far  from  being  made  the 
marks  of  God's  judgments,  that  the  earth  is  given  into  their  hand, 
V.  24.  They  enjoy  large  possessions  and  great  power,  have  what 
ihey  will,  and  do  what  thevwill.  Into  the  hand  of  the  wicked  one  : 
in  the  original,  it  is  singular  ;  the  Devil,  that  wicked  one,  is  called 
the  god  of  this  icorld,  and  boasts  that  into  his  haiids  it  is  delivered, 
Luke,  4.  6.  Or,  into  the  hand  of  a  wicked  man,  meaning  (as 
Bishop  Patrick  anfl  the  Assembly's  Annotations  conjecture)  some 
noted  tyrant  then  living  in  those  parts,  whose  great  wickedness 
and  great  prosperity  were  well  known  both  to  Job  and  his  friends. 
The  wicked  have  the  earth  given  them,  but  the  righteous  have 
heaven  given  them  ;  and  which  is  better — heaven  without  earth,  or 
earth  without  heaven  ?  God,  in  his  providence,  advances  wicked 
men,  while  he  covers  the  faces  of  those  who  are  fit  to  be  judges, 
who  are  wise  and  good,  and  (|ualified  for  government,  and  buries 
them  alive  in  obscurity;  perhaps  suffers  them  to  be  run  down  and 
condemned,  and  to  have  their  faces  covered  as  criminals,  by  those 
wicked  ones  into  whose  hand  the  earth  is  given.  We  daily  see  this 
is  done  ;  if  it  be  not  God  that  doelh  it,  where  and  who  is  he  that 
iloelh  it  ?  To  w  hom  can  it  be  ascribed  but  to  Him  that  rules  in  the 
kingdoms  of  nien,  and  gives  them  to  whom  he  will  ?    Dan.  4.  32. 

2.  Yet  it  must  be  owned  that  there  is  too  much  passion  in  w  hat 
Job  here  says.  The  manner  of  expression  is  peevish  :  when  he 
meant  that  God  afflicts,  he  ought  not  to  have  said,  He  destroys 
both  the  perfect  and  the  wicked  :  when  he  meant  that  God  pleases 
himself  with  the  trial  of  the  innocent,  he  ought  not  to  have  said. 
He  laughs  at  it,  for  he  doth  not  afflict  willingly.  When  the  spirit 
is  heated,  either  with  dispute  or  with  discontent,  we  have  need 
to  set  a  watch  before  the  door  of  our  lips,  that  we  may  observe 
decorum  in  speaking  of  divine  things. 

25.  Now  my  days  are  swifter  than  a  post :  thny 


JOB,  IX.  The  Rrplyof  Job. 

f!ee  away,  they  see  no  good.  2(5.  They  are  passed 
away  as  tlie  swift  siiips  :  as  the  eagle  t/iat  hasleth 
to  the  prey.  27.  If  I  say,  I  will  forget  my  com- 
plaint, I  will  leave  off  my  heaviness,  and  comfort 
vi!/sci'f:  28.  I  am  afraid  of  all  my  sorrows,  I  know 
that  thou  wilt  not  hold  me  innocent.  29.  If  I  be 
wicked,  why  then  labour  1  in  vain?  30.  If  I  wash 
myself  with  snow-water,  and  make  tny  hands  never 
so  clean  ;  31.  Yet  shall  thou  plunge  me  in  the  ditch, 
and  mine  own  clothes  shall  abhor  me.  32.  For  lie 
is  not  a  man,  as  I  am,  that  I  should  answer  him,  and 
we  should  come  together  in  judgment :  33.  Neither 
is  there  any  days  man  l)etwixt  ns,  that  might  lay  his 
hand  upon  us  both.  34.  Let  him  take  his  rod  away 
from  me,  and  let  not  his  fear  terrify  me  :  35.  Then 
woidd  I  speak,  and  not  fear  him ;  but  it  is  not  so 
with  me. 

Job  here  grows  more  and  more  querulous,  and  does  not  conclude 
this  chapter  with  such  awful  expressions  of  God's  wisdom  and 
justice  as  he  beuan  with.  They  that  indulge  a  complaining  hu- 
mour, know  not  to  what  indecencies,  nay  to  what  impieties,  it 
will  hurrvtliem.  The  beginning  of  that  strife  with  God  is  as  the 
letting  forth  of  water;  therefore  leave  it  off,  before  it  be  meddled 
with.  When  we  are  in  trouble,  we  are  allowed  to  complain  to 
God,  as  the  Psalmist,  often,  but  must  by  no  means  complain  of 
God,  as  Job  here. 

I.  His  complaint  here  of  the  passing  away  of  the  days  of  his 
prosperity  is  proper  ;  (v.  25,  26.)  "  My  days,  that  is,  all  my  good 
days,  are  gone,  never  to  return  ;  gone  of  a  sudden,  gone  ere  I  was 
aw'are  :  never  did  any  courier  that  went  express,"  (like  Cushi  and 
Ahimaaz,)  "  with  good  tidings,  make  such  haste  as  all  my  com- 
forts did  from  me  ;  never  did  ship  sail  to  its  port,  never  did  eagle 
fly  upon  his  prey,  with  such  incredible  swiftness ;  nor  does  there 
remain  any  traces  of  my  prosperity,  any  more  than  there  does  of 
an  eagle  in  the  air,  or  a  ship  in  the  sea,"  Prov.  30.  19.  See  here, 
1.  How  swift  the  motion  of  time  is;  it  is  always  upon  the  wing, 
hastening  to  its  period  ;  it  stays  for  no  man.  What  little  need 
have  we" of  pastimes,  and  what  great  need  to  redeem  time,  when 
time  runs  out,  runs  on  so  fast  towards  eternity,  which  comes  as 
time  goes  !  2.  How  vain  the  enjoyments  of  time  are,  which  we 
may  be  quite  deprived  of  while  yet  time  continues  I  Our  day  ma.y 
be  longer  than  the  sun-shine  of  our  prosperity ;  and  when  that  is 
gone,  it  is  as  if  it  had  not  been.  The  remembrance  of  having  done 
our  duty  will  be  pleasing  afterward  ;  so  will  not  the  remembrance 
of  our  having  got  a  great  deal  of  worldly  wealth,  when  it  is  all 
lost  and  gone.  They  flee  away,  past  recall ;  they  see  no  good, 
and  leave  none  behind  them. 

IL  His  complaint  of  his  present  uneasiness  is  excusable,  v.  27, 28. 
].  It  should  seem  he  did  his  endeavour  to  quiet  and  compose 
himself,  as  his  friends  advised  him.  That  was  the  good  he  would 
do  :  he  would  fain  forget  his  complaints  and  praise  God,  would 
leave  off  his  heaviness  and  comfort  himself,  that  he  might  be  fit 
for  converse  both  with  God  and  man  ;  but,  2.  He  found  he  could 
not  do  it;  "  I  am  afraid  of  all  my  sorrows;  then  when  I  strive 
most  against  my  troid}Ie,  itprevails  most  over  me,  and  proves  too 
hard  for  me  !  "  It  is  easier,  in  such  a  case,  to  know  what  we 
should  do  than  to  do  it ;  to  know  what  temper  we  should  be  ia 
than  to  get  into  that  temper,  and  keep  in  it.  It  is  easy  to  preach 
patience  to  those  that  are  in  trouble,  and  to  tell  them  they  must 
forset  their  complaints,  and  comfort  themselves  ;  but  it  is  not  so 
soon  done  as  said.  Fear  and  sorrow  are  tyrannizing  thmgs,  not 
easilv  brouifht  into  the  sulijection  they  ought  to  be  kept  m  to 
relisrion  and  risrht  reason. 

HI.  Rut  his  complaint  of  fiMJ,  as  inq.lacable  and  inexorable, 
was  bv  no  me:ins  to  be  cvcnsed.  It  was  the  language  of  his 
c  rrMjMion.     He  knew  better  lliiugs,  and,  at  another  time,  would 


Before  Christ  1520. 


JOB,  IX,  X. 


The  Reply  of  Job 


have  been  far  from  harbouring  any  such  hard  thoughts  of  God  as 
now  broke  in  upon  his  spirit,  and  broke  out  in  these  passionate 
rompliiiiits.  Good  men  do  not  always  speak  like  themselves;  but 
God  considers  their  frame,  and  the  strength  of  their  temptations; , 
gives  them  leave  afterward  to  unsay  it  by  repentance,  and  will  no; 
by  it  to  Ihcir  charge. 
Job  seems  to  speak  here, 

1.  As  if  he  despaired  of  obtaining  from  God  any  relief  or  re- 
dress of  his  grievances,  though  iie  should  produce  ever  so  good 
proofs  of  his  integrity ;  "  /  knoio  thou  wilt  not  hold  me  innocent;  my 
afflictions  have  continued  so  long  upon  me,  and  increased  so  fast, 
that  I  do  not  expect  thou  wilt  ever  clear  up  my  innocency  by  de- 
livering me  out  of  them,  and  restoring  me  to  a  prosperous  condition. 
Right  or  wrong,  I  must  be  treated  as  a  wicked  man  ;  my  friends 
will  continue  to  think  so  of  me,  and  God  will  continue  upon  me  tlie 
afflictions  vhich  give  them  occasion  to  think  so;  why  then  do  I 
labour  in  vain  to  clear  myself,  and  maintain  my  own  integrity?" 
n,  29.  It  i's  to  no  purpose  to  sjjeak  in  a  cause  that  is  already  pre- 
judged. With  men  it  is  often  labour  in  vain  for  tlie  most  innocent 
to  go  about  to  clear  themselves  ;  thev  must  be  adjudged  guiltv, 
though  the  evidence  be  ever  so  plain  for  thcui  :  but  it  is  not  so  in 
our  dealings  with  Ciod,  who  is  the  Patron  of  oppressed  innocency, 
and  to  whom  it  wa-s  never  in  vain  to  commit  a  righteous  cause. 

Nay,  he  not  only  despairs  of  relief,  but  expects  that  his  en- 
deavour to  clear  hiriisclf  would  render  him  yet  more  obnoxious  ; 
(v.  30,  31.)  "  //"  /  u-ask  nn/si'lf  icilh  snotv-uatcr,  and  make  my 
integrity  ever  so  evident,  it  will  be  all  to  no  purpose,  judgment 
must  go  against  nic,  thou  shclt  phtiif/e  ms  in  the  ditch,"  (the  pit 
of  destruction,  so  some,  or  rather  the  filthy  kennel,  or  sewer,) 
"  which  will  make  me  so  offensive  in  the  nostiils  of  all  about  me, 
that  my  own  clothes  shall  abhor  me,  and  I  shall  even  hiathe  to 
touch  myself."  lie  saw  his  afflictions  coming  from  God,  those 
were  the  tilings  that  blackened  him  in  the  eye  of  his  friends,  and, 
npon  that  score,  he  complained  of  them,  ajid  of  ll-.e  continuance 
of  them,  as  the  ruin,  not  only  of  his  comfort,  but  of  his  reputation. 
Yet  these  words  are  capable  of  a  good  cons-truction.  If  we  be  ever 
so  industrious  to  justify  ourselves  before  men,  and  to  preserve 
our  credit  with  them,  if  we  keep  our  hands  ever  so  clean  from  the 
pollutions  of  gro;S  sin,  which  fall  under  the  eye  of  the  world ; 
vet  God,  who  knows  ou"  hearts,  can  charge  us  with  so  much 
»ecret  sin  {>s  will  for  ever  take  off  all  our  pretensions  to  purity  and 
innocency,  and  made  us  see  ourselves  odious  in  the  sight  of  the 
holy  God.  Paul,  while  a  Pharisee,  made  his  hands  very  clean  ; 
but  when  the  commandment  came,  and  discovered  to  him  his 
heart-sins,  made  him  know  lust,  that  plunged  him  in  'he  ditch. 

2.  As  if  he  despaired  to  have  so  much  as  a  fair  hearing  with 
God,  and  that  were  hard  indeed. 

(1.)  He  complains  that  he  was  not  upon  even  tenns  with  God; 
(v.  32.)  "  He  is  not  a  man,  as  I  am.  I  could  venture  to  dispute 
with  a  man  like  myself,  (the  potsherds  may  strive  with  the  pot- 
sherds of  the  earth,)  hut  he  is  infinitely  above  e,  and  therefore 
I  dare  not  enter  the  lists  with  him,  I  shall  certainly  I)e  cast  if  I 
contend  with  him."  Note,  [1.]  God  is  not  a  man  ns  we  are.  Of 
the  greatest  princes  we  may  say,  "  They  are  men  as  we  are,"  but 
not  of  the  Great  God.  His  thouc;htsaud  ways  are  infinitrlv  above 
our's,  and  we  nuist  not  measure  him  l)y  ourselves.  iMan  is  foolish 
and  weak,  frail  and  fickle,  hut  God  is  not.  We  ari>  depending, 
dyiHtj,  creatures  ;  he  the  independent  and  imnuirtal  Creator. 
[2.]  The  consideration  of  this  should  keep  us  very  h>w,  and  very 
silent,  before  God.  Let  us  not  make  ourselves  ef[ual  with  God, 
but  always  eye  him  as  infinitely  abo\e  us. 

(2.)  That  there  was  no  arliitrator  or  umpire  to  adjust  the  dif- 
ferences between  him  and  God,  and  lo  determine  the  controversy; 
(v.  33.)  Neither  is  there  an\j  dat/sman.  This  complaint  tliat  there 
was  not,  is,  in  effect,  a  wish  that  there  were,  and  so  the  LXX.  read 
it ;  O  that  there  mere  a  mediator  belween  vs  f  Job  would  gladly 
if  fer  the  matter,  but  no  creature  was  cajjaljle  of  lieins  a  referee', 
.Tnd  therefore  he  must  even  refer  it  still  lo  God  himself,  and  re- 
solve to  acquiesce  in  his  jud'.;nient.  Our  Lord  Jesus  is  the  blessed 
Haysnian,  who  hos  mediated  between  Ilcavpii  and  earth,  has  laid 
his  hand  upon  us  both;  to   him   the   Father   has  committed   all 


judgment,  and  we  must :  but  this  matter  was  not  then  brought  to 
so  clear  a  light  as  it  is  now  by  the  gospel,  which  leaves  no  rooa 
for  such  a  complaint  as  this. 

(3.)  That  the  terrors  of  God,  which  set  themselves  in  array 
against  him,  put  him  into  such  confusion,  that  he  knew  not  how 
to  address  himself  to  God  with  the  confidence  with  which  he  was 
formerly  wont  to  approach  him  ;  (i'.  34,  3J.)  "  Beside  the  distance 
which  I  an;  k'-pt  at  by  his  infinite  transcendency,  his  present  deal- 
ings w  ith  me  are  very  discouraging.  Let  him  take  his  rod  away 
from  Tne :'  he  means  not  so  much  his  outward  afflictions,  as  ih.e 
load  which  lay  upon  his  spirit  from  the  apprehensions  of  God's 
wrath  ;  that  was  his  fear  which  terrified  him  :  "  Let  that  be  re- 
moved, let  me  recover  the  sight  of  his  mercy,  and  not  be  amazed 
with  the  sight  of  nothing  but  his  terrors,  and  tlsen  1  would  speak, 
and  order  my  cause  before  him.  But  it  is  not  so  with  me,  the 
cloud  does  not  at  all  scatter,  the  wrath  of  God  still  fastens  upon 
me,  and  preys  on  my  spirits,  as  much  as  ever  ;  and  what  to  do  I 
know  not." 

From  all  this  let  us  take  occasion,  [  1.]  To  stand  in  awe  of  God, 
and  to  fear  the  power  of  his  wrath.  If  good  men  have  been  put 
into  such  consternation  by  it,  where  shall  the  ungodly  and  the 
sinner  appear?  [2.]  To  pity  those  that  are  wound«l  in  spirit,  and 
pray  earnestly  for  them,  because  in  that  condition  they  kuo\\'  not 
how  to  pray  for  themselves.  [3.]  Carefully  to  keep  up  good 
thoughts  of  God  in  our  minds,  for  hard  thoughts  of  him  are  the 
inlets  of  much  mischief.  [4.]  To  bless  God  that  we  are  not  in 
such  a  disconsolate  condition  as  poor  Job  w  as  here  in,  but  that  we 
walk  in  the  light  of  the  Lord;  let  us  rejoice  therein,  but  rejoice 
with  trembling. 

CHAP.  X. 

Job  oirns  here  that  he  was  full  of  covfusion;  (r.  15.)  and  as  lie  teas,  so  was  hit 
discouise  :  he  laieiv  not  what  to  say,  and  prrhaps  sometimes  scarcely  kticio 
tchat  he  said.  In  this  chapter,  I.  He  complains  of  the  hardships  he  was  under ; 
(i'  1 .  .7.)  and  then  comforts  himself  with  this,  that  he  was  in  the  hand  of  the 
(iod  that  made  him,  and  pleads  that,  v.  S.  .13.  //.  He  complains  again  of  the 
severity  of  God's  dealin/^s  with  him,  (t).  14.. 17.)  and  then  comforts  himseU 
with  (Ids,  that  death  wouldput  on  end  to  bis  tronbles,  v.  18.  .22. 

1.  1%/i^  Y  soul  is  weary  of  my  life;  I  yvili  leave  my 
_- vA  complaint  upon  myself ;  1  will  speak  in 
the  bitterness  of  my  soul.  2.  I  will  say  unto  God, 
Do  not  condemn  inr  ;  shew  me  Avherefore  thou 
contendest  with  mf.  5.  Is  it  £>oo(l  mito  thee  that 
thou  shonhlest  oppress,  that  thou  shouklest  despise 
the  work  of  tliine  hands,  and  sliim-  tipon  the  counsel 
of  the  wicked?  4.  Hast  thou  eyes  of  flesh?  or 
seest  Ihou  as  man  seelli  ?  5.  Aie  thy  days  as  the 
days  of  man?  ore  lliy  years  as  man's  <lays,  6.  That 
thou  inquirest  after  mine  iniquity,  and  searchest 
after  my  sin?  7.  Thou  knowesi  ihat  I  am  not 
wicked  ;  and  there  is  none  that  can  deliver  out  of 
thine  hand. 

Here  is, 

I.  A  passionate  resolution  to  persist  in  his  complaint,  v.  1.  Being 
daunted  with  the  dread  of  Gods  majesty,  so  that  he  could  not 
plead  his  cause  with  him,  he  resolves  to  give  himself  some  ease  by 
oiviug  vent  to  his  resentments.  He  begins  with  vehement  language, 
"  Myso)tl  is  weary  of  my  life,  weary  of  .this  body,  and  impatient 
lo  get  clear  of  it,  fallen  out  with  life,  and  displeased  at  it,  sick  of 
it,  and  longina;  for  death."  Through  the  weakness  of  grace,  he 
went  contrary  to  the  dictates  even  of  nature  itself.  We  should  ac» 
more  like  men,  did  we  act  more  like  saints:  faith  and  patienc« 
would  keep  us  from  being  weary  of  our  lives,  (and  cruel  to  them, 
as  some  read  it,)  even  then  when  Providence  has  made  them  most 
wearisome  to  us  ;  for  that  is  to  be  weary  of  God's  correction.  Job, 
being  weary  of  his  life,  and  having  ease  no  other  way,  resolves  io 
complain,  resolves  to  speak  :   he  will  not  give  vent  to  his  soul  b> 


IJeiore  Clirisl  1520. 


JOB,  X 


The  Reply  of  Jul  I. 


cioleiit  hands,  l)iit  )ic-  uill  ftive  vent  to  iho  bitterness  of  liis  soul  bv 
violent  words.  Losers  lliiiik  they  may  have  leave  to  speak;  mid 
uiibiiilled  pussions,  as  well  as  iinliridlcd  appetites,  arc  apt  to  lliink 
it  aa  excuse  for  theii- exeursions,  Ihftt  tiiey  cainiot  help  it;  but  what 
have  we  wisdom  and  i;race  for,  but  to  keep  the  mouth  as  «ilh  a 
bridle?  Job"s  corrujition  speaks  here,  yet  grate  ])uts  in  a  word: 
1.  He  will  complain,  but  he  will  leave  his  complaint  upon  himself: 
he  would  not  impeach  God,  nor  charge  him  willi  unrinlitcousiiess 
orunkindness;  but,  though  he  knew  not  parlicularlv  the  ground  of 
God's  controversy  with  him,  and  the  cause  of  action,  ye!,  in  the 
general,  he  would  suppose  it  to  be  in  himself,  and  willingly  boar  all 
the  blame.  2.  He  will  speak,  but  it  shall  be  the  bitterness  of  his  smil 
that  he  will  express,  not  his  settled  judgment.  If  I  speak  amiss, 
it  is  not  I,  l)}tl  sin  that  dn-ells  in  me,  not  my  soul,  but  its  bitterness. 

II.  A  humble  petition  to  God.  He  will  s])eak,  but  the  first  word 
shall  be  a  i)rayer,  and,  as  I  am  willing  to  understand  it,  it  is  a  good 
prayer,  v.  2.  1.  That  he  might  be  delivered  from  the  sting  of  his 
afflictions,  which  is  sin;  "Do  not  condemn  me,  do  not  separate 
me  for  ever  from  thee.  Though  I  lie  midcr  the  cross,  let  nie  not 
lie  under  the  curse;  though  I  smart  by  the  rod  of  a  Father,  let  me 
not  be  cut  off  by  the  sword  of  a  Judge.  Thou  dosl  correct  me,  I 
will  bear  that  as  well  as  I  can,  but  O  do  not  condemn  me!"  It  is 
the  comfort  of  those  who  are  in  Christ  Jesus,  that,  though  they  are 
in  affliclion,  there  is  no  condemnation  to  them,  Rom.  8. 1.  Nav, 
they  are  chastened  of  the  Lord,  that  they  niaij  not  be  condemned  with 
the  world,  1  Cor.  11.32.  This,  therefore,  we  should  dejjrecatc 
above  any  thing  else,  when  we  are  in  affliction;  "  However  lliou 
art  pleased  to  deal  with  me,  Lord,  do  not  condemn  me ;  niv  friends 
coiiden\u  me,  but  do  not  thou."  2.  That  he  might  be  made 
accpiiiinted  \\\\\\  the  true  cause  of  his  afflictions,  and  that  is  sin  too  ; 
Lord,  sheic  nie  wherefore  thou  contendest  with  me.  When  God 
afflicts  U.S,  he  contends  with  us;  when  he  contends  with  us,  there  is 
always  a  reason.  He  is  never  angry  without  a  cause,  though  we 
are,  and  it  is  desirable  to  know  what  the  reason  is,  that  we  may 
repent  of,  mortify,  and  forsake,  the  sin  for  which  God  has  a  con- 
troversy with  us:  in  inquiring  it  out,  let  conscience  have  leave  to 
do  its  office,  and  to  deal  faithfully  \\ith  us,   as  Gen.  42.  21. 

II!.  A  peevish  expostulation  with  God  concerning  his  dealings 
with  him.  Now  he  speaks  in  the  bitterness  of  his  soul  indeed, 
not  without  some  ill-natured  reflections  upon  the  righteousness 
of  his  God. 

1.  He  Ihijiks  it  unljeciming  the  goodness  of  God,  and  the  mer- 
cifulness of  his  nature,  to  deal  so  hardly  with  his  creature,  as  to 
lav  upon  him  more  than  he  can  bear;  (k.3.)  Is  it  good  inito  thee 
that  thou  slwvldrst  oppress?  No,  certainly  it  is  not;  whnt  he 
r.|ipro\cs  not  in  men,  ( Lam. 3.  34. .  36.)  he  will  not  do  himself. 
"  Lord,  in  dealing-  with  me,  thou  seemest  to  oppress  thy  subject, 
to  despise  thy  workmaushij),  and  to  countenance  thine  enemies. 
Now,  Lord,  what  is  the  meaning  of  this?  Such  is  thy  nature, 
that  this  cannot  be  a  |)leasure  to  thee;  and  such  is  thy  name,  that 
it  cannot  be  an  honour  to  thee;  why  tlien  dealest  thou  thus  with 
nie?  What  profit  is  there  in  my  blood!'"  Far  be  it  from  Job  to 
think  that  God  did  him  wrong,  but  he  is  quite  at  a  loss  how  to 
reconcile  his  providences  with  his  justice,  as  good  men  have  often 
been,  and  must  wait  until  the  day  shall  declare  it.  Let  us, 
therefore,  now  harbour  no  hard  thoughts  of  God,  because  we 
shall  then  see  there  was  no  cause  for  them. 

2.  He  thinks  it  unbecoming  the  infinite  knowledge  of  God  to 
put  a  prisoner  thus  upon  the  rack,  as  it  were,  by  torture,  to 
extort  a  confession  from  him,  v.4...(S. 

(1.)  He  is  sure  that  God  does  not  discover  things,  nor  judge  of 
iheni,  as  men  do ;  he  has  not  eyes  of  flesh,  (v.  4.)  for  he  is  a  Spirit. 
Eyes  of  flesh  cannot  see  in  the  dark,  but  darkness  hides  not  from 
God.  Eyes  of  flesh  are  but  in  one  place  at  a  time,  and  can  see  but 
a  iillle  way;  but  the  eyes  of  the  Lord  are  in  every  place,  and  run 
to  and  fro  through  the  whole  earth.  Many  things  are  hid  from 
ryes  of  flesh,  the  most  curious  and  piercing;  there  is  a  path  which 
even  tlie  vnltiire's  eye  has  not  seen:  but  nothing  is,  or  can  be,  hid 
from  the  eye  of  God,  to  which  all  things  are  naked  and  open. 
Eyes  of  flesh  see  the  outward  a|)pearance  only,  and  mav  be  im- 
posed upon,  a  deceptio  visus — an  illusion  of  the  senses;  but  God 


sees  every  tinng  truly;  his  sight  cannot  be  d<ceived,  f.,r  he  tries 
Ihe  heart,  and  is  a  Witness  to  the  thoughts  and  mtenis  of  that. 
Eyes  of  flesh  discover  things  gradually,  and  when  we  gain  the 
sight  of  one  thing,  wc  lose  the  sight  of  another,  but  God  sccsererv 
thing  at  one  view.  Eyes  of  flesh  are  soon  tired,  must  be  closed 
every  night,  that  they  may  be  refreshed,  and  will  shortly  be  dark- 
ened by  age,  and  shut  up  by  death,  but  the  Keeper  of  Israel  neither 
slumbers  nor  sleeps,  nor  does  his  sight  ever  decay.  God  sees  not 
as  man  sees;  that  is,  be  does  not  judge  as  man  judges,  at  Ihe  best 
secundum  allegata  et  probata — according  In  what  is  alleged  and 
proved,  as  the  thing  appears,  rather  than  as  it  is,  an<l  too  often 
according  to  the  bias  of  the  affections,  passions,  |)rejudices,  and 
interest;  but  wc  are  sure  that  the  judgment  of  God  is  according  to 
truth,  and  that  he  knows  truth,  not  by  information,  but  by  his  own 
inspection.  Men  discover  secret  things  by  search,  and  examination 
of  witnesses,  comparing  evidence  and  giving  conjectures  upon  it, 
wheedling  or  forcing  the  parties  concerned  to  confess.  But  God 
needs  not  any  of  these  vvays  of  discovery,  he  sees  not  as  man  sees. 

(2.)  He  is  sure  that,  as  Ciod  is  not  short-sighted,  like  man,  so 
he  is  not  short-lived;  («.  5.)  "Are  thy  days  as  the  days  of  man, 
few  and  evil  ?  Do  they  roll  on  in  succession,  or  are  they  subject 
to  change,  like  the  (lays  of  man?  No,  by  no  means."  Men 
grow  wiser  by  experience,  and  more  knowing  by  daily  observa- 
tion ;  w  ith  them,  truth  is  the  daughter  of  lime,  and  therefore 
(hey  must  take  time  for  their  searches,  and,  if  one  experiment 
fail,  must  try  another;  but  it  is  not  so  with  God,  to  him  nothing 
is  past,  nothing  future,  but  every  thing  present.  The  days  of 
time,  by  which  th.e  life  of  man  is  measured,  arc  nothing  to  the 
years  of  eternity,  in  vhich  ihe  life  of  God  is  wrapt  up. 

(3.)  He  therefore  thinks  it  strange  that  God  should  thus 
prolono-  his  torture,  and  continue  him  under  the  confinement  of 
this  affliction,  and  neither  bring  him  to  a  trial,  nor  grant  him  a 
release:  as  if  he  must  take  time  to  inquire  after  his  iniquity,  and 
use  means  to  search  after  his  sin,  i\  C>.  Not  as  if  Job  thought  that 
God  did  thus  tonnenl  him,  that  he  misht  find  occasion  against 
him;  but  his  dealings  with  him  had  such  an  aspect,  which  was 
dishonourable  to  God,  and  would  tempt  men  to  think  him  a  hard 
master.  "  Now,  Lord,  if  thou  wilt  not  consult  my  comfort,  con- 
sult thine  own  honour;  do  something  /or  thy  great  name,  and  do 
not  disgrace  the  throne  (f  thy  glory,''  Jer.  14.  2i. 

3.  He  thinks  it  looked  like  an  abl•|•^e  of  his  omnipotence,  to 
keep  a  poor  prisoner  in  custody,  whom  he  knew  to  be  innocent, 
only  because  there  was  none  that  could  delicer  him  out  of  his  hand; 
(c.  7.)  Thnv  knouest  that  lam  not  wicked.  He  had  already  owned 
himself  a  sinner,  and  guilty  before  God,  but  he  here  stands  to  it, 
that  he  was  not  wicked,  not  devoted  to  sin,  not  an  enemy  to  God, 
not  a  dissembler  in  his  religion,  \\\a\.  he  had  not  wick  dly  departed 
from  his  God,  Ps.l8.  21.  "But  there  is  none  that  can  deliver  out 
of  thy  hand,  and  therefore  there  is  no  remedy;  I  nnist  be  content 
to  lie  there,  waiting  thy  time,  and  throwing  myself  on  thy  mercy, 
in  submission  to  thy  sovereign  will."  Here  see,  (1.)  What  ought 
to  quiet  us  under  our  troubles;  that  it  is  to  no  purjiose  to  con- 
tend with  Ominpotence.  (2.)  What  will  abundantly  comfort  us, 
if  we  are  able  to  appeal  to  God,  as  Job  here,  "  Lord,  thou  knowesl 
that  f  am  not  ivicked.  I  cannot  say  that  I  am  not  wanting,  or 
I  am  not  weak:  but,  through  grace,  I  can  say,  /  am  not  wicked: 
thou  knowest  I  am  not,  for  than  knowest  I  love  thee." 


8.  Thine  hands  have  made  me  and  fashioned  nte 
tos:ether  ronnd  about ;  yet  thou  dost  destfoy  mo. 
9.  Remember,  I  beseech  thee,  that  llioii  hast 
made  me  as  the  clay ;  and  wilt  tiiou  bring' 
me  into  dust  again  ?  10.  Hast  thou  not  poured 
me  out  as  milk,  and  curdled  me  like  cheese .' 
11.  Thou  hast  clothed  me  with  skin  and  flesh,  and 
hast  fenced  me  with  bones  and  sinews.  12.  Thoti 
hast  granted  me  life  and  favour,  and  thy  visitalimi 
hath   preserved   my   spirit.      13.  And    these  f/,/iii;s 


Before  Christ  1520.  JOB,  X 

liast  thou  hid  in  thine  heart:  I  know  that  this  is 


The  Reply  of  Job. 


with  thee. 

In  these  verses,  we  may  observe, 

1.  How  Job  eyes  God  as  his  Creator  and  Preserver,  and  de- 
scribes his  dependence  upon  him  as  ihe  Author  and  Upholder  of 
liis  beins;.  This  is  one  of  the  first  things  we  are  all  concerned  to 
know  and  consider. 

(1.)  That  God  made  us:  he,  and  not  our  parents,  who  were 
only  llie  instruments  of  his  power  and  providence  in  our  produc- 
tion", lie  made  vs,  and  not  we  ouiselves.  His  hands  have  made 
and  fashioned  these  bodies  of  our's,  and  every  part  of  them; 
(v.  8.)  and  ihev  are  fenrfiillij  and  wonderfidly  made.  The  soul 
also,  which  animates  Ihe  body,  is  his  gift.  He  takes  notice  of 
both  here.  [1.]  The  body  is  made  as  ihe  clay,  (i\  9.)  cast  into 
shape,  into  this  shape,  as  the  clay  is  formed  into  a  vessel, 
according  to  the  skill  and  v  ill  of  the  potter.  We  are  earthen 
vessels:  mean  in  our  original,  and  soon  broken  in  pieces,  made 
as  the  clay ;  lei  not,  therefore,  the  thin;!  formed  ^"!/  "«'"  '"'" 
that  formed  it,  ^yhy  hast  thou  made  me  thiis^  We  nuist  not  be 
proud  of  our  bodies,  because  the  matter  is  from  ihe  earth,  yet  not 
dishonour  our  bodies,  because  the  mould  and  shape  are  from  Ihe 
Divine  Wisdom.  The  formation  of  hmnan  bodies  in  the  womb  is 
described  by  an  elegant  simililude,  (v.  10.)  Thou  hast  poirred  me 
out  like  milk,  which  is  coagulated  into  cheese;  and  by  an  induc- 
tion of  some  particulars,  (c.  11.)  Tl-.ough  we  cmne  into  the  world 
naked,  yet  tlie  bodv  is  itself  both  clothed  and  armed;  the  skin  and 
flesh  are  its  clothing;  the  bones  and  sine«s  are  its  armour,  not 
offensive,  but  defensive.  The  vital  parts,  the  heart  and  lungs, 
are  thus  clothed,  not  to  be  seen  ;  thus  fenced,  not  to  be  hurt.  The 
admirable  structure  of  human  bodies  is  an  illustrious  instance  of 
Ihe  wisdom,  |W)wer,  and  goodness,  of  the  Creator.  What  pity  is 
it  that  these  bodies  should  i)e  instruments  of  unrighteousness, 
which  are  capable  of  being  temples  of  the  Holy  Ghost!  [2.]  The 
soul  is  the  life,  the  soul  is  the  man,  and  this  is  the  gift  of  God; 
Thou  hast  granted  wc  lif-,  breathed  into  me  the  breath  of  life, 
without  which  the  bodv  would  he  but  a  worthless  carcase.  God  is 
the  Father  of  spirits:  he  made  us  living  souls,  and  endued  us  with 
the  powers  of  reason;  he  gave  us  life  and  favour;  and  life  is  a 
favour,  a  great  favour,  more  than  meal,  more  than  raiment ;  a  dis- 
tinguishing favour,  a  favour  that  puts  us  into  a  capacity  of  receiving 
other  favour.  Now  Job  was  in  a  better  mind  than  he  was  when  he 
quarrelled  wilh  life  as  a  burthen,  and  asked.  Why  died  I  not  from 
the  womb?  Or,  by  life  and  favour  may  be  meant  life  and  all  the 
comforts  of  life,  referring  to  his  former  prosperity.  Time  was, 
when  he  walked  in  the  light  of  the  divine  favour,  and  thought,  as 
David,  that  Ihrouiih  that  favour  his  mountain  stood  strong. 

(2.)  Tliat  God  maintains  us:  having  lighted  the  lamp  of  life, 
he  docs  not  leave  it  to  burn  upon  its  own  stock,  but  continually 
supplies  it  with  fresh  oil ;  "  Thy  visitation  has  preserved  my  spirit, 
kejit  me  alive,  protected  me  from  the  adversaries  of  life,  the  death 
we  are  in  the  midst  of,  and  the  dangers  we  are  continually  exposed 
to;  and  blessed  me  wish  all  the  necessary  supports  of  life,  and 
the  daily  supplies  it  needs  and  craves." 

2.  How  he  pleads  this  with  God,  and  what  use  he  makes  of  it. 
He  reminds  God  of  it ;  (v.  9.)  Remember,  I  beseech  thee,  that 
thou  hast  wade  me.     What  then? 

(1.)  "Thou  hast  made  me,  and  therefore  thou  hast  a  perfect 
knowledge  of  uie,  (Ps.  139.  1..13.)  and  needest  not  to  examine 
me  by  .scouririn!!;,  nnr  to  put  me  upon  the  rack  for  the  discovering 
of  what  is  within  me." 

(2.)  "Thon  hast  made  me,  as  the  clay,  by  an  act  of  sovereignty ; 
and  wilt  ihou,  by  a  like  act  of  sovereignty,  unmake  me  again?  If 
so,  I  must  submit." 

(3.)  "W'ilt  thou  fleslroy  the  work  of  thine  own  hands?"  It  is  a 
plea  the  saints  have  often  used  in  prayer;  We  are  ihe  clay,  and 
thoti  our  Potter,  Isa.  64. 8.  Thy  hands  have  made  me  and  fashioned 
me,  Ps.  119.  73.  So  here.  Thou  madest  me;  and  wilt  thou 
destroy  me?  v.  8.  Wilt  thou  bring  me  into  dust  again?"  v.  9. 
"Wilt  thou  not  pity  me?  Wilt  thon  not  spare  and  help  me,  and 
Stand  by  the  work  of  thine  own  hands?  Ps.  138.  8.     Thou  madest 


me,  and  knowest  my  strength ;  wilt  thou  then  suffer  me  to  be 
pressed  above  measure?  Was  I  made  to  be  made  miserable? 
Was  I  preserved  only  to  endure  these  calamities?"  If  we  plead 
this  with  ourselves  as  an  inducement  to  duty,  "God  made  me  and 
maintains  me,  and  therefore  I  will  serve  him  and  submit  to  him," 
we  may  plead  it  with  God  as  an  argument  for  mercy,  Thou  hast 
made  me,  new  make  me;  Iain  thine,  save  inc.  Job  knew  not  how 
to  reconcile  God  s  former  favours  and  his  present  frowns,  but  con- 
cludes, (i).  13.)  "  These  things  hast  thou  hid  in  thine  heart ;  both 
are  according  to  the  counsel  of  thine  own  will,  and,  therefore, 
undoubtedly  consistent,  however  they  seem."  When  God  thus 
strangely  clianges  his  way,  though  we  cannot  account  for  it,  we 
are  bound  to  believe  there  are  good  reasons  for  it  hid  in  his 
heart,  which  will  be  manifested  shortly.  It  is  not  with  us,  or  in 
our  reach,  to  assign  the  cause,  but  I  know  that  this  is  with  thee. 
Known  unto  God  are  all  his  works. 

14.  If  I  sin,  then  thon  markest  me,  and  thou 
wilt  not  acquit  me  from  mine  iniquity.  15.  If  I  be 
wicked,  woe  unto  me;  and  if  1  be  righteous,  i/et 
will  I  not  lift  up  my  head.  1  am  full  of  confusion; 
liierefore  see  tliou  mine  affliction ;  16.  For  it  in- 
creaseth.  Thou  hiintest  me  as  a  fierce  lion:  and 
again  thou  shewct;t  ihyself  marvellous  upon  me. 
17.  Thou  renewest  tliy  witnesses  against  me,  and 
increasest  thine  indignation  upon  me;  changes 
and  war  ore  against  me.  18.  Wherefore  then  hast 
thou  brought  me  forth  out  of  the  womb?  Oh  that  I 
had  given  up  the  ghost,  and  no  eye  had  seen  me ! 
19.  I  should  have  been  as  though  I  had  not  been;  I 
should  have  been  carried  from  the  womb  to  the 
grave.  20.  Are  not  my  days  few?  Cease  t/ie7i,  and 
let   me  alone,  that  I   may  take   comfort  a  little, 

21.  Before  1  go  tvltence  I  shall  not  return,  even  to 
the  land  of  darkness  and  the  shadow  of  death ; 

22.  A  land  of  darkness,  as  darkness  itself;  and  of 
the  shadow  of  death,  Avithout  any  order,  and  ivhere 
the  light  is  as  darkness. 

Here  we  have, 

I.  Job's  passionate  complaints.  On  that  harsh  and  unpleasant 
string  he  harps  much,  in  which,  though  he  cannot  be  justified,  he 
may  be  excused.  He  complained  not  for  nothing,  as  the  mnrjnur- 
ing  Israelites,  but  had  cause  to  complain.  If  we  ihlnk  it  looks 
ill  in  him,  let  it  be  a  warning  to  us  to  keep  our  temper  better. 

1.  He  complains  of  the  strictness  of  God's  judgment,  and  the 
rigour  of  his  proceedings  against  him,  and  is  ready  to  call  it  Sum- 
mum  jus — Justice  bordering  on  severity.  (1.)  That  betook  all  ad- 
vantages against  him  ;  "  If  I  sin,  then  thoumarkesl  me;  (c.  14.)  if  I 
do  but  take  one  false  step,  misplace  a  word,  or  cast  a  look  awry,  I 
shall  be  sure  to  hear  of  it.  Conscience,  thy  deputy,  will  he  sure  to 
upbraid  me  with  it,  and  to  tell  me,  that  this  gripe,  this  twitch  of 
pain,  is  to  punish  me  for  that."  If  God  should  thus  mark  iniqui- 
ties, we  are  undone;  but  he  does  not  thus  mark  them;  though  we 
sin,  God  does  not  deal  in  extremity  with  ns.  (2.)  That  he  pro- 
secuted those  advantages  to  the  utmost;  Thou  will  not  acquit  me 
from  mine  iniquity.  While  his  troubles  continued,  he  could  not 
take  the  comfort  of  his  pardon,  nor  hear  that  voice  of  joy  and  glad- 
ness ;  so  hard  is  it  to  see  love  in  God's  heart,  when  we  see  frowns  in 
his  face,  and  a  rod  in  his  hand.  ( 3.)  That,  whatever  was  his  cha- 
racter, his  case,  at  present,  was  very  uncomfortable,  v.lS.  [1.]  If 
he  be  wicked,  he  is  certainly  undone  in  the  other  world;  If  I  be 
icicked,  woe  to  me.  Note,  A  sinful  state  is  a  woeful  state.  This 
we  should  each  of  us  believe,  as  Job  here,  with  application  to  our- 
selves ;  "  If  I  be  wicked,  though  prosperous,  and  living  in  pleasure, 
yet  woe  to  me."     Some  especially  have  reason  to  dread  doubl* 


Before  Christ  15-20. 


.lUli. 


woes  if  Ihev  be  wicked;  "I  tliat  huve  i\nowletle;e,  thai  have  inuile 
a  preat  iirot'essioii  of  religion,  that  have  been  so  often  under  sirontj 
convictions,  and  liave  made  so  many  fair  jiromises;  I  that  was 
born  of  such  gO(xi  parents,  blessed  with  a  !;o(id  education,  liial 
have  lived  in  good  families,  and  lon^g  enjoyed  the  means  of  grace, 
if  I  be  nic/a'tl,  icoe,  and  a  thousand  woes,  to  me."  [2.]  If  he  be 
riglitcous,  yet  he  dares  not  lift  vp  his  head;  dares  not  answer  as 
before,  vh.O.lo.  He  is  so  oppressed  and  overwhelmed  wilh  his 
troubles,  that  he  cannot  look  up  with  any  c.nifort  or  confidence. 
Without  were  fightings,  within  were  fears;  so  that,  between  both, 
he  was  full  of  confusion:  not  only  confusion  of  face,  for  the  dis- 
grace he  was  brought  down  to,  and  the  censures  of  his  friends, 
but  confusion  of  spirit;  his  mind  was  in  a  constant  hurry,  and  he 
was  almost  distracted,   Ps.  08.  1.5. 

2.  He  complains  of  the  severity  of  the  execution.  God  (he 
thought)  did  not  only  punish  him  for  every  failure,  but  punish  him 
in  a  high  degree,  r.  16,  17.  His  affliction  was,  (1.)  Grievous, 
verv  grievous,  marvellous,  exceeding  marvellous.  God  hunted 
liim  as  a  lion,  as  a  fierce  lion  hunts  and  runs  down  his  prey.  God 
was  not  onlv  strange  to  him,  but  shewed  himself  rnaivel'.ons  ujion 
him,  bv  bringing  lum  into  unconmion  troubles,  and  so  making 
him  a  prodigy,  ii  wonder  unto  many.  All  wondered  that  God 
would  inflict,  and  that  Job  could  bear,  so  much.  That  \\liich 
made  his  afflictions  most  grievous,  was,  that  he  felt  God's  imiig- 
nation  in  them;  that  was  it  that  made  them  taste  so  biller,  and 
lie  so  heavy.  They  were  God's  witnesses  against  hiiu,  tokciss  of 
his  displeasure ;  this  made  the  sores  of  his  body  w<iunds  in  his 
spirit.  (2.)  It  w-as  growing,  still  growing,  worse  and  uorse.  This 
he  insists  much  upon;  when  he  hoped  ih.e  tide  would  turn,  and 
begin  to  ebb,  still  it  flowed  higher  and  liiuher.  .  His  affiirlion 
increased,  and  God's  indignation  in  the  affliction  ;  he  foui.d  him- 
self no  way  better;  these  witnesses  were  renewed  against  him,  l!'.iil, 
if  one  did  not  reach  to  con\  itt  him,  another  might.  Clianges  ami 
war  were  against  him.  If  there  was  any  change  wilh  him,  it  was 
not  for  the  better;  still  he  was  kept  in  a  state  of  war.  As  long 
as  we  are  here  in  this  world,  we  must  expect  that  the  clouds  will 
return  after  the  vain,  and  perha|)s  the  sorest  and  sharpest  trials 
nirrv  be  reserved  for  the  bist.  God  was  at  war  with  him,  and  it 
was  a  great  change.  He  did  not  use  to  be  so,  which  aggravated 
the  trouble,  and  made  it  truly  marvellous.  God  usually  shews 
himself  kind  to  his  pcojile ;  if  at  any  time  he  shews  himself  other- 
wise, it  is  his  strar.oe  work,  his  strange  act,  and  he  doth  in  it 
shew  liimsell  niar\ellons. 

3.  He  coni)ilains  of  bis  life,  and  that  ever  he  was  born    to   al) 
this  trouble  and  misery;  (f.l8,  19.)  "If   this  was  designed   for 
my  lot,  nhif  uas  I  brought  out  of  the  womb,  and  not  smothered 
there,  or  stifled  in  the  birth?"     This  was  the  language  of  his  pas- 
sion, and  it  w;is  a  relapse  into  the  sin  he  fell  into  before.     He  had 
just  now  called  life  a  favour,  (v.  12.)  yet  now  he  calls  if  a  burthen, 
and  quarrels  with  God  for  giving  it,  or  rather  laying  it  upon  him. 
Mr.  Carvl  cives  this  a  good  turn  in   favour  of  Job.     "  We  may 
charitahiv   suppose,"  (says  he,)  "  that  that   which  troubled  Job 
was,  that    be   was  in    a  condition  of  life  which  (as  he  conceived) 
hindered  the  main  end  of  his  life,  which  was  the  glorifying  God. 
His  harp  was  hung  on  the  willow-trees,  and  he  was   quite   out  of 
tune  for  praising  God.     Nay,  he  feared  lest  his  troubles  should 
reflect  dishonour  upon  God,  and   give  occasion   to  his  enemies  to 
blaspheme;   and,  therefore,  he  wishes,  O  that  I  had  given  vp  the 
(ihost .'     A  godly  man   reckons  that   he  lives  to  no  porpose,  if  he 
ih)  not  live  to  tlie  praise  and  glory  of  God."    Rut,  if  that  had  been 
Ids  meaning,  it  was  grounded  on  a  mistake,  for  we  may  glorifg  the 
Lord  in  the  fires.     But  tlus  us/we  may  make  of   it,  not  to   be 
over-fond  of' life,  since  the  case  has  been   such,    sometimes,   even 
with  wise  and  good  men,  that  they  have  complained  of  it.     Why 
should  we  dread  giving  up  the  ghost,  or  covet  to  be  seen  of  riien, 
since  the  time  may  come,  when  we  may  be   ready  to  wish  we  had 
given  up  the  ghost,  and  no   eye   had   seen  us?     Why  should  wp 
inordinately  lament   the   deatli  of  our  children   in  their   infancy, 
that  are  as  if  they  had  not  been,  and  are  carried  from  the  \yomb 
to  the  grave,  when  perhaps  we  ourselves  may  sometimes  wish  it 
had  been  our  own  lot  ? 


The  Reply  of  Job 

il.   Job's  Inr.nble  requests.      He  prays, 

1.  '{'UdlCit>i\  \\un\i\  see  his  affliction,  (u.  15.)  take  cognizant« 
of  his  case,  and  lake  it  into  his  compassionate  consideration. 
Thus  David  prays,  (I's.  2.3.  18.)  Look  iijwn.  wine  uffiiclions  and 
my  pain.  Thus  wc  should,  in  our  troubles,  refer  ourselves  to 
God,  and  may  comfort  ourselves  with  this,  that  he  knows  our 
souls  in  adversity. 

2.  That  God  would  grant  him  some  ease.  If  he  could  not  pre- 
vail for  tlie  removal  of  his  troubles,  yet  might  he  not  have  some 
intermission?  "Lord,  let  me  not  be  always  upon  the  rack,  always 
in  extremity;  O  bt  me  alimc,  that  I  may  take  comfort  a  Unlet 
i>.  20.  {iraiit  me  some  resjjite,  some  breathing  time,  some  little 
enjovnient  of  myself."  This  hp  would  reckon  a  great  favour. 
Those  that  are  not  duly  thaidiful  for  constant  ease,  should  think 
how  welcome  one  hour's  ease  would  be,  if  they  were  in  constant 
pain.     Two  things  he  ])leads; 

(1.)  That  life  and  its  light  were  very  short;  "Are  tiot  mydayi 
few?  r.  20.  Yes,  certainly,  they  are  very  few;  Lord,  le»  tnenri 
not  be  all  miserable,  all  in  the  extremity  of  misery.  I  have  but 
a  little  lime  to  live,  let  nie  have  some  comfort  of  life  while  it  doeji 
last."  This  plea  fastens  on  the  goodness  of  God's  nature,  the 
consideration  of  which  is  very  comfortable  to  an  afflicted  spirit. 
And  if  we  would  use  this  as  a  plea  with  God  for  mercy,  "  Are 
not  my  days  few?  Lord,  pity  me;"  we  should  use  it  as  a  plea 
Aith  ourscKes,  to  quicken  us  to  duty.  "Are  not  my  days  few? 
Then  it  concerns  me  to  redeem  time,  to  improve  opportunities ; 
ivhat  my  hand  finds  to  do,  to  do  it  with  all  my  might,  that  I  may 
he  ready  for  the  days  of  eternity,  which  shall  be  many." 

(2.)  That  death  and  its  darkness  were  very  near,  and  would  be 
very  long;  (c.  21,22.)  "Lord,  give  me  some  ease  before  I  die," 
that  is,  "lest  I  die,  of  my  pain."  Thus  David  pleads,  (Ps.  13.  3.) 
"  Lest  I  sleep  the  sleep  of  death,  and  then  it  will  be  too  late  to 
expect  relief;  for,  Vi'ilt  thou  shew  wonders  to  the  dead?  (Ps.  80. 10.) 
Let  nic  have  a  liille  comfort  before  I  die,  tliat  I  may  take  leave 
of  this  world  calmly,  and  not  in  such  confusion  as  I  am  now  in." 
Thus  earnest  should  wc  be  for  grace,  and  thus  should  we  plead  ; 
"Lord,  renew  me  in  the  inward  man;  Lord,  sanctify  me  before 
I  die,  for  then  it  \\ill  never  be  done." 

See  how  he  speaks  here  of  the  state  of  the  dead. 
[1.]  It  is  a  fixed  state,  whence  we  shall  not  return  ever  again 
to  live  such  a  life  as  we  now  live,  ch.  7.  10.  At  death,  we  must 
bid  a  final  farewell  to  this  workl.  The  body  must  then  be  laid 
where  it  will  lie  long,  and  the  soul  adjinhed  lo  1 1  a!  stale  in  which 
i  it  must  be  for  ever.  That  had  need  be  v.cll  done,  which  is  to  be 
done  but  once,  and  done  for  cterniiv. 

[  2.]  It  il  a  wtry  melancholy  state  ;  so  it  appears  to  us.  Holy 
I  souls,  at  death,  remove  to  a  land  of  light,  where  there  is  no 
death  ;  but  their  bodies  they  leave  to  a  land  of  darkness,  and  the 
shadow  of  death.  He  heaps  up  expressions  here  of  the  same  im- 
Dort,  to  shew  that  he  has  as  dreatlful  apprehensions  of  death  and 
the  grave  as  other  men  naturally  have,  so  that  it  was  only  the 
extreme  misery  he  was  in,  that  made  him  wish  for  it.  Come  and 
let  us  look  a  little  into  the  grave,  and  we  shall  find.  First,  That 
there  is  no  order  there;  it  is  without  any  order;  perpetual  night, 
and  no  succession  of  day.  All  there  lie  on  the  same  level,  and  there 
is  no  distinction  between  prince  and  peasant,  but  the  servant  is 
there  free  from  his  master,  ch.  3.  19.  No  order  is  observed  in 
bringing  people  to  the  grave,  not  the  eldest  first,  not  the  richest, 
not  the  poorest,  and  yet  every  one  in  his  own  order,  the  order 
appointed  by  the  Godof  life.  Secnndly,  That  there  is  no  iiglit 
there.  In  the  grave  there  is  thick  darkness,  darkness  that  cannot 
be  felt  indeed,  yet  cannot  but  be  feared  by  those  that  enjoy  the 
light  of  life.  In  the  grave  there  is  no  knowledge,  no  comfort,  no 
joy,  no  praising  God,  no  working  out  our  salvation,  and  there- 
fore no  light.  Job  was  so  much  ashamed  that  others  should  see 
his  sores,  and  so  much  afraid  to  see  them  himself,  that  the  dark- 
ness of  the  grave,  which  would  hide  them  and  huddle  them  up, 
would,  upon  that  account,  be  welcome  to  him.  Darkness  comes 
upon  us,  and  therefore  let  us  walk  and  work  while  we  have  the 
,  light  w  ith  us.  The  grave  being  a  land  of  darkness,  it  is  well  we 
I  are  carried  thither  with  our  eyes  closed,    and  then  il  is  all  one. 


Before  Cinist  1520. 


yOB    X.   Xi. 


The  Addiess  of  Zophar. 


Tiie  grave  is  a  land  of  darkness  to  man;  our  friends  thai  are  gone 
ttutlirr,  we  reckon  removed  into  darkness,  Ps.88. 18.  But  that 
it  is  not  so  to  God,  will  appear  ])y  this,  that  the  dust  of  the  bodies 
of  the  saints,  though  scattered,  though  mingled  with  other  dust, 
«ill  none  of  it  be  lost,  for  God's  eje  is  upon  every  grain  of  it,  and 
it  shall  be  forthcoming  in  the  great  day. 

CHAP.   XI. 

Poor  Job's  wounds  were  yet  bleeding,  his  sore  slill  runs  and  ceases  not,  but  none 
of  his  friends  briyig  him  any  oil,  any  balm ;  Zophar,  the  third,  pours  into  them 
us  much  vinegar  as  the  tuo  former  had  done.  I.  He  exhihits  a  very  high  charge 
against  Job,  as  proud  and  false  in  justi/'i/ing  himself ,  v.  1..4.  11.  He  appeals  to 
Cod  for  his  conviction,  and  begsihalGod  would  taki  him  to  task,  (i'.5.)  and  that 
Job  might  be  made  sensible,  I.  Of  God's  unerring  icisdom,and  his  inviolable 
justice,  T.G.  2.  Of  his  unsearchable  perfections,  r.7..0.  3.  Of  his  incontestable 
iovereignly,and  uncontrollable  power,  f.  10.  4.  Of  the  cognizance  he  takes  nf 
thcdiildrenofmen,  r.n,12.  111.  He  assures  him, that, vponhis  repentance 
and  reformation,  (r.  13, 14.)  God  would  restore  him  to  bisformer  prosperity  and 
safety  ;  (c.l5..19.)  but  that  if  he  were  wicked,  it  was  in  rain  to  C3-pect  it,  ti.20. 

1.  ri^^HEN  answered  Zophar  the  Naamathite, 
J.  and  said,  2.  Sliould  not  tlie  multitude 
of  words  be  answered?  and  sliould  a  man  full  of 
talk  be  justified?  3.  Should  thy  lies  make  men 
hold  their  peace?  and  when  thou  mockest,  shall 
no  man  make  thee  ashamed  ?  4.  For  thou  hast 
said,  My  doctrine  is  pure,  and  I  am  clean  in  thhie 
eyes.  5.  But  oh  that  God  would  speak,  and  open 
his  lips  against  thee;  6.  And  that  he  would  shew 
thee  the  secrets  of  wisdom,  that  thei/  are  double  to 
that  which  is!  Know  therefore  that  God  exacleth 
of  thee  less  than  thine  iniquity  descrveth. 

It  is  sad  to  see  vAiaX  intemperate  passions  even  wise  and  good 
men.  are  sometimes  betrayed  into  by  the  heat  of  disputation;  of 
which  Zophar  heic  is  an  instance.  Eiiphaz  began  with  a  vei-y 
modest  preface,  cA.4.2.  IJildad  v^as  a  little  more  rough  upon 
Job,  c/i.  8.  2.  But  Zophar  falls  upon  him  without  mercy,  and 
gives  him  veiy  bad  Lmguage;  Should  a  man  full  of  talk  be  justi- 
fied? And shovld  thtj  lies  make  men  hold  their  peace?  Is  this  the 
way  to  comfort  Job?  No,  nor  lo  convince  hhn  neither.  Does  Ibis 
become  one  that  appears  as  an  advocate  for  God  and  his  justice.'' 
Tantcene  animis  coolestibus  irce? — In  heavenly  breasts  can  such 
resentments  dwell?  They  that  engage  in  controversy  will  find  it 
very  hard  to  keep  their  temper.  All  the  wisdom,  caution,  and 
resolution,  they  have,  will  be  little  enough  to  prevent  their  break- 
ing out  into  such  indecencies  as  we  here  find  Zophar  guilty  of. 

1.  He  represents  Job  otherwise  than  what  he  was;  (u.2,  3.) 
he  would  have  him  thought  idle  and  impertinent  in  his  discourse, 
and  one  that  loved  to  hear  himself  talk  ;  he  gives  him  the  lie,  and 
calls  him  a  mocker;  and  all  this,  that  it  might  be  looked  upon  as 
a  piece  of  justice  to  chastise  him.  Tiiosc  that  have  a  mind  to  fall 
oui  w  ith  their  brethren,  and  to  fall  foul  upon  them,  find  it  necessary 
to  i.i!';  the  worst  colours  they  can  upon  them  and  their  perform- 
ance-i,  ir,d,  r'ljlit  or  wrong,  to  make  them  odious.  We  have  read 
and  considered  Job's  discourses  in  the  foregoing  chapters,  and 
liave  found  them  full  of  good  sense,  and  much  to  the  purpose; 
Ihqt  his  principles  are  right,  his  reasonings  strong,  many  of  his 
expressions  weighty  and  very  considerable,  and  that  what  there  is 
in  them  of  heat  and  passion,  a  little  candour  and  charity  will 
excuse  and  overlook  ;  yet  Zophai  Keie  invidiously  represents  him, 
(1.)  As  a  man  that  never  considered  what  he  said,  but  uttered 
what  came  uppermost,  only  to  make  a  noise  with  the  multitude 
of  words,  hoping  by  that  means  to  carry  his  cause,  and  run  down 
his  reprovers.  Should  nut  the  multitude  of  words  be  answered? 
Truly,  sometimes  it  is  no  great  matter  whether  it  be  or  no ; 
silence  perhaps  is  the  best  confutation  of  impertinence,  and  puts 
the  greatest  contempt  upon  it ;  Answer  not  a  fool  according  to  his 
folly.  But,  if  it  be  answered,  let  reason  and  grace  have  the 
answering  of  it,  not  pride  and  passion.    Should  a  man  full  ol  talk 


(Rlarg.  a  man  of  lips,  that  is,  all  tongue,  vox  et  prceterea  nihil — . 
mere,  voice,)  be  justified?  Should  he  be  justified  in  his  loquacity, 
as,  in  effect,  he  is,  if  he  be  not  reproved  for  it?  No,  for  m  the 
multitude  oftvords  there  wanteth  not  sin.  Should  he  be  justified  by 
it?  Sliallmany  words  pass  for  valid  pleas?  Shall  he  carry  the  day 
with  the  flourishes  of  language?  No,  he  shall  not  be  accepted  with 
God,  or  any  wise  men, yor  his  much  speaking,  Mallh.6.  7. 

(2.)  As  a  man  that  made  no  conscience  of  what  he  said,  a  liar, 
and  one  that  hoped,  by  the  impudence  of  lies,  to  silence  his  adver- 
saries; (Should  thy  lies  make  men  hold  their  peace?)  a  mocker, 
one  th.at  bantered  all  mankind,  and  knew  how  to  put  false  colours 
upon  any  thing,  and  was  not  ashamed  to  impose  upon  every  one 
that  talked  with  him.  When  thou  mockest,  shall  no  man  make 
thee  ashamed?  Is  it  not  time  to  speak,  to  stem  such  a  violent 
tide  as  this?  Job  was  not  mad,  but  spake  tlie  words  of  truth  and 
soberness,  and  yet  is  thus  misrepresented.  Eiiphaz  and  Bildad 
had  answered  him,  and  said  what  they  couid  to  make  him 
ashamed;  it  was,  therefore,  no  instance  of  Zophar's  generosity, 
to  set  upon  a  man  so  vicilentiy,  who  was  already  thus  harassed: 
here  were  three  matched  against  one. 

2.  He  charges  Job  with  saying  that  which  he  had  not  said  ; 
(v.  4.)  Thou  hast  said.  My  doctrine  is  pure.  And  what  if  he  had 
said  so?  It  is  true  that  Job  was  sound  in  the  faith,  and  orthodox 
in  his  judgment,  and  spake  better  of  God  than  his  friends  did.  If 
he  had  expressed  himself  unwarily,  yet  it  did  not  therefore  follow 
hut  that  his  doctrine  was  true;  but  he  charges  him  with  saying, 
/  am  clean  in  thine  eyes.  Job  had  not  said  so:  he  had,  indeed, 
said.  Thou  knowest  that  I  am  not  wicked;  (ch.  10.  7.)  but  he  had 
also  said,  I  have  sinned,  and  never  pretended  to  a  spotless  per- 
fection. He  had,  indeed,  maintained  that  he  was  not  a  hypocrite, 
as  they  charged  him ;  but  to  infer  thence  that  he  would  not  own 
hims'df  a  sinner,  was  an  unfair  insinuation.  We  ought  to  put  the 
best  construction  on  the  words  and  actions  of  our  brethren  that 
ihcy  will  bear;   but  contenders  are  tempted  to  put  the  worst. 

3.  He  appeals  to  God,  and  wishes  him  to  appear  against  Job. 
So  very  confident  is  he  that  Job  is  in  the  wrong,  that  nothing 
will  serve  him  but  that  God  must  immediately  appear  to  silence 
and  condemn  him.  We  are  commonly  ready  with  too  much 
assurance  to  interest  God  in  our  quarrels,  and  to  conclude  that  if 
he  would  but  speak,  he  would  take  our  part,  and  speak  for  us; 
as  Zophar  here,  O  that  God  would  speak,  for  he  would  certainly 
ope7t  his  lips  against  thee;  whereas,  v.hen  God  did  speak,  he 
ojjened  his  lips  for  Job  against  his  three  friends.  We  ought 
indeed  to  leave  all  controversies  to  be  determined  by  the  judg- 
ment of  God,  which  we  are  sure  is  according  to  truth;  but  they 
are  not  always  in  the  right,  who  are  most  forward  to  appeal  to 
that  judgment,  and  prejudge  it  against  their  antagonists. 

Zophar  despairs  to  convince  Job  himself,  and  therefore  desires 
God  would  convince  him  of  two  things,  which  it  is  good  for  e^■el■y 
one  of  us  duly  to  consider,  and,  under  all  our  afflictions,  cheer- 
fully to  confess. 

(1.)  The  unsearchable  depth  of  God's  counsels.  Zophar  can- 
not pretend  to  do  it,  but  he  desires  that  God  himself  would  .shewr 
Job  so  much  of  the  secrets  of  the  divine  wisdom,  as  might  con- 
vince him  that  they  are,  at  least,  double  to  that  which  is,  v.  6. 
Note,  [1.]  There  are  secrets  in  the  divine  wisdom;  arcana  impe- 
rii— slate  secrets.  God's  way  is  in  the  sea;  clouds  and  darkness 
are  round  about  him;  he  has  reasons  of  state  wliich  we  cannot 
fathom,  and  must  not  pry  into.  [2.]  What  we  know  of  God,  is 
nothing  to  what  we  cannot  know.  What  is  hid,  is  more  than 
double  to  what  appears,  Eph.3.  9.  [3.]  By  enijiloyinf  ourselves 
in  adoring  the  depth  of  those  'riivine  counsels  of  which  we  cannot 
find  the  bottom,  we  shall  very  much  tranquillize  our  minds  underi 
the  afflicting  hand  of  God.  [4.]  God  knows  a  great  deal  mora 
evil  of  us  than  we  do  of  ourselves;  so  some  understand  it.  When 
God  gave  David  a  sight  and  sense  of  sin,  he  said  that  he  had  in 
the  hidden  part  made  him  to  know  wisdom,  Vs.  51 .  6. 

(2.)  The  unexceptionable  justice  of  his  proceedings;  "Know, 
therefore, that  how  sore  soever  the  correction  is,  that  thou  art  under, 
God  cxaeieth  of  thee  less  than  thine  iniquity  deserves:"  or,  as  some 
read  it,  "  He  remits  thee  part  of  thine  iniquity,  and  does  not  deal 


Before  Clirist  1520. 


JOB,  XI. 


Tlie  A«lilies;5  of  Zophai 


with  thee  airor.liiip;  lo  tlio  full  demeiil  of  it."  Note,  [1.]  When 
the  (iuht  of  iiiit\  is  not  piiid,  it  is  justice  to  insist  upon  tlie  debt 
of  punishiiien!.  [2.]  Wlialever  piinishinoiil  is  inflicted  upon  us 
ill  this  world,  we  must  own  that  it  is  less  lliau  our  ini(|uilies  de- 
serve, aiul  therefore,  instead  of  coniplninin"'  of  our  tronhles,  we 
must  he  thankful  that  we  are  out  of  hell,  Lam.  3.  39.   I's.  103.  10. 

7.  Canst  thou  by  seafcliing  find  out  God?  Canst 
thou  find  out  the  Ahnighty  unto  peffection  ?  B.  It 
J5  as  high  as  heaven;  wliat  canst  llion  (!o?  deeper 
than  hell  ;  what  canst  thoii  know?  9.  The  measiu'e 
thereof  is  lonjjer  than  the  eaith,  and  hioader  than 
the  sea.  10.  If  he  cut  off,  and  shut  up,  or  i;;alher 
together,  then  who  can  hinder  hitn !  11.  For 
he  knoweth  vain  men:  he  seeth  wickedness  also; 
will  he  not  then  consider  it?  12.  For  vain  man 
would  be  wise,  though  man  be  born  like  a  wild 
ass's  colt. 

Zophar  here  speaks  very  good  things  concerning  God  a!;d  his 
greatness  and  glory,  concerning  man  and  his  vanity  and  folly  : 
these  two  compared  together,  and  duly  considered,  will  have  a 
powerful  influence  upon  our  submission  to  all  the  dispen.^iations 
of  the  Divine  Pro\idence. 

I.   See  here  what  God  is,  and  let  him  be  adored. 

1.  He  is  an  incomprehensible  Being,  infinite  and  immense, 
whose  nature  and  perfections  our  finite  understandings  cannot 
possibly  form  any  adequate  conceptions  of,  and  whose  counsels 
and  actings  we  cannot  therefore,  without  the  greatest  presump- 
tion, pass  n  jndgn:!  it  upon.  We,  that  are  so  little  acquainted 
v/ith  the  'iv  -.e  ii:;!ure,  avi'  incompetent  judges  of  the  Di\ine 
Providence;  and,  v, hen  we  censure  the  dispensations  of  it,  we 
talk  of  things  that  we  do  not  understand.  We  cannot  find  out 
God;  how  dare  we  then  find  fault  with  him?    Zophar  here  shews, 

(1.)  That  God's  nature  infinitely  exceeds  the  capacities  of  our 
understandings;  "Canst  thou  find  out  God:  find  him  out  to 
perfection?  No,  What  canst  thou  do?  What  canst  thou  know? 
f. 7,  8.  Thou,  a  poor,  weak,  short-sighted  creature,  a  worm  of 
the  earth,  that  art  but  of  yesterday  i  Thou,  though  ever  so 
inquisitive  after  him,  ever  so  desirous  and  industrious  to  find 
him  out,  yet  darest  thou  attempt  the  search,  or  canst  lliou  hope  to 
speed  in  it?"  We  may  by  searching  f/yirf  God,  (Acts,  17.  27.)  but 
we  cannot  f/nrf  him  out  in  any  thing  he  is  plea^^ed  to  conceal;  we 
may  o/jpreliei'.d  him,  but  cannot  co?;iprehend  liim;  we  may  know 
that  he  is,  but  cannot  know  what  he  is;  the  eye  can  see  the 
ocean,  but  not  see  over  it ;  v.e  may,  by  a  humble,  diligent,  and 
believing  search,  find  out  something  of  God,  but  cannot  find 
him  out  to  jierfeclion  ;  we  may  know,  but  cannot  know  fuUv, 
what  God  is,  nor  fin<i  out  his  work  from  the  beqinning  to  the 
end,  Eccl.3.  11.  Note,  God  is  unsearchable.  The  ages  of  his 
eternity  cannot  be  numbered,  nor  the  spaces  of  his  immensity 
measured :  ih.e  depths  of  his  wisdom  cannot  be  fathomed,  nor  li;e 
reaches  of  his  power  bounded:  the  brightness  of  his  glory  can 
never  be  describerl,  nor  an  inventory  be  made  of  the  treasures  of 
his  goodness.  This  is  a  good  reason  why  we  should  always 
speak  of  God  with  humility  and  caution,  and  never  prescribe  to 
him  or  quarrel  with  him  ;  why  we  should  be  thankful  for  what 
he  has  re\ealed  of  himself,  and  long  to  be  there  where  we  shall 
see  him  as  he  is,   1  Cor.  13.  9,10. 

{2.)  That  it  iufinitelv  exceeds  the  limits  of  th.e  whole  creation; 
Jt  is  hif/her  than  h'-arcn,  (so  some  read  it,)  deeper  than  hell,  the 
great  al)yss,  longer  than  the  earth,  and  broader  than  the  sea, 
many  parts  of  which  arc,  to  this  day,  midiscovered,  and  more 
were  then.  It  is  quite  out  of  our  reach  to  comprehend  God's 
nature;  such  knowledge  is  too  wonderful  for  us,  Ps.l39.  6.  We 
cannot  fathom  God's  designs,  nor  find  out  the  reasons  of  his 
proceedings;  his  judgments  are  a  great  deep.  St. Paul  attributes 
guch   immeasurable   dimensions   to   the  divine   love,   as   Zophar 

here  attributes  to  the  divine  wisdom,  and  yet  retomuiends  it  to 

^0L.  II,  59 


our  acquaintance,   (Eph.a.  18.)    Thai  ge  ntug  know  the  hrradt-ft, 
and  length,  and  depth,   and  height,   of  the  loi;c  of  Christ. 

2.  God  is  a  sovereign  Lord  ; '(e.  10.)  If  he  cut  off  by  death, 
(Marg.  Tfhe  make  a  change,  for  death  is  a  change ;  if  he"  njake  a 
change  in  nations,  in  families,  in  the  jiosture  of  our  affairs,)  if  he 
shut  up  in  prison,  or  in  the  net  of  afflittion;  (Ps.(»(i.  II.)  if  lie 
seize  any  creature  as  a  Iniiitcr  his  |)rey,  he  will  gather  it,  (so 
Bishoj)  Patrick,)  and  who  shall  force  hiiii  to  restore;  Or,  if  he 
gather  together,  as  tares  for  the  fire,  or,  if  he  gather  to  himself 
man's  spirit  and  breath,  (eh.'ii.  14.)  thru  who  can  hinder  him! 
Who  can  either  arrest  the  sentence,  or  oppose  the  execution? 
Who  can  controul  his  power,  or  arraign  his  w  isdom  and  justice  '.  If 
he  that  made  all  out  of  nothing,  think  fit  to  reduce  all  to  notliinii-,  or 
to  their  first  chaos  again;  if  he  that  separated  between  light  and 
darkness,  dry  land  and  sea,  at  first,  ])lease  to  gather  Ihem  loge- 
iiier  aijain  ;  if  he  that  made,  unmakes,  who  can  turn  him  away,  alter 
his  mind,  stay  his  hand,  impede  or  iin))each  his  proceedings  ( 

3.  God  is  a  strict  and  just  Observer  of  tlie  children  of  men  ; 
(i;.  11.)  lie  knows  vain  men.  We  know  little  of  him,  but  he 
knows  us  perfectly;  he  sees  wickedness  also,  not  to  appro\e  it, 
(Ilab.l.  13.)  but  to  animadvert  upon  it.  (1.)  He  observes  \aiii 
men;  (such  all  are,  ei-erg  man,  at  his  best  estate,  is  altogether 
vanity;)  and  he  considers  it  in  his  dealings  «ith  them.  He 
knows  what  the  projects  and  hopes  of  vain  men  are,  and  can 
blast  and  defeat  tliem,  the  workings  of  their  foolish  fancies;  he 
sits  in  heaven,  and  laughs  at  them.  He  takes  knowledge  of  the 
vanity  of  men,  that  is,  their  little  sins,  so  some;  their  vain 
thoughts  and  vain  words,  and  unsteadiness  in  that  which  is 
good.  (2.)  He  observes  bad  men;  he  sees  gross  wickedness 
also,  though  acted  ever  so  secretiv,  and  ever  so  artfully  palliated 
and  disguised.  All  the  wickedness  of  the  wicked  is  naked  and 
open  before  the  all-seeing  eye  of  God;  will  he  nvt  t'lrn  crnsider 
it?  Yes,  certainly  he  will,  and  will  reck  im  fori!,  liiough  for  a 
lime  he  seems  to  keep  silence. 

11.  See  here  what  man  is;  and  let  him  be  humbled;  (i'.  12.) 
God  sees  this  concerning  vain  man,  that  he  would  be  wise,  would 
be  thought  so,  though  he  is  born  like  a  wild  ass's  colt,  so  sot- 
tish and  foolish,  nnteachable  and  untameable.  See  what  man  is: 
1.  He  is  a  ^ain  creature;  empty;  so  the  word  is:  (jod  made  him 
full,  but  he  emptied  himself,  impoverished  himself,  and  now  he 
is  raca,  a  cirature  that  has  nothing  in  him.  2.  He  is  a  foolish 
creature,  become  like  the  beasts  that  perish,  (Ps.  49.20. — 73.22.) 
an  idiot,  born  like  an  ass,  the  most  stupid  animal,  an  ass's  colt, 
not  yet  brought  to  anv  service.  If  ever  he  come  to  be  good  for 
any  ihini;-,  it  is  owing  to  the  grace  of  Christ,  who  once,  in  the 
day  of  his  frinmph,  served  himself  of  an  ass's  colt.  3.  He  is  a 
wilful  uiinovernalile  creature.  An  ass's  colt  may  be  made  good 
for  something,  but  the  wild  ass's  colt  will  never  be  reclaimed,  nor 
regards  the  crying  of  the  driver.  See  Job,  39.  5.  .7.  Man  thinks 
himself  as  miuli  at  liberty,  and  his  own  master,  as  the  wild  ass's 
colt  floes,  that  is  nsed  to  the  wilderness,  (.Ier.2.  24.)  eager  to 
gratify  his  own  appetites  and  passions.  4.  Yet  lie  is  a  proud 
creature  and  self-conceited.  Hewovild  be  wise,  would  be  thought 
so,  values  himself  upon  the  honour  of  wisdom,  though  he  will 
nut  submit  himself  to  the  laws  of  wisdom.  He  would  be  wise, 
lliat  is,  he  reaches  after  forbidden  wisdom,  and,  like  his  first 
parents,  aiming  to  be  wise  above  what  is  written,  loses  the  tree 
of  life  for  the  tree  of  knowledge.  Now,  is  such  a  creature  as 
this  fit  to  contend  with  God,  or  call  him  to  an  account?  Did 
we  but  better  know  (iod  and  ourselves,  we  should  belter  knew 
how  to  conduct  ourselves  toward  God. 

13.   If  thou  pfe|)are  thine  heart,   and  stretch  out 


thine 

hand,   ])tit    if    f;ir  away, 
dwell  in  t!iy  taherttacles. 
lift   up  thy  face  without 
stodfast,  and    shalt    not 


14.  If  iniquity  he  in  thine 
and    let    not    wickedness 

1.5.  For  flien  shalt  thou 
spot;  yea,  thou  shalt  be 
fear : 


10.   Because   thou 


slialt  forget  flit/  misery,  and  remember  it  as  waters 


Before  Christ  1520. 


JOB,  XI. 


The  Address  of  Zophar. 


that  pass  away:  17.  And  thine  age  shall  be  clearer 
than  the  noon  day:  thou  shalt  shine  forth,  thou 
shalt  be  as  the  morning.  18.  And  thou  shalt  be 
secure,  because  there  is  hope;  yea,  thou  shalt  dis 
about  thee,  and  thou  shalt  take  thy  rest  in  safety. 

19.  Also  thou  shalt  lie  down,  and  none  shall  make 
tliee  afraid :  vea,  nianv  shall  make  suit  unto  thee. 

20.  But  the  eyes  of  the  wicked  shall  fail,  and  they 
shall  not  escape,  and  their  hope  shall  he  as  the 
giving  up  of  the  ghost. 

Zophar,  as  the  other  two,  here  encourages  Job  to  hojjc  for 
belter  limes,   if   he  ^^oul(l  but  come  to  a  better  teiripor. 

I.  He  gives  him  good  counsel,  (u.  13, 14.)  as  Ehphnz  did, 
(c/t.  o.  0.)  and  Bildad,  ch.Q.  b.  He  \vould  have  him  repent,  and 
ix'tiirii  to  God.     Observe  the  steps  of  tliat  return; 

1.  He  must  look  vilhin,  and  get  his  mind  ciianged,  and  Ihe 
tree  made  good.  He  must  prepare  his  lieart;  there  the  work  of 
conversion  and  reformation  must  begin.  The  heart  tliat  wan- 
dered from  God  must  be  reduced ;  that  was  defiled  w  ith  sin  and 
put  into  disorder,  must  be  cleansed  and  put  in  order  again  ;  th  it 
was  wavering  and  unfixed,  must  be  settled  and  established:  so 
the  word  here  signifies.  The  heart  is  then  prepared  to  seek  God, 
when  it  is  determined  and  fully  resolved  to  make  a  business  of  it, 
and  to  go  through  with  it. 

2.  He  must  look  up,  and  stretch  out  his  hand  toward  God, 
that  is,  Tnust  stir  up  himself  to  take  hold  on  God;  nnist  prav  to 
him  vith  earnestness  and  impoitnnilv,  striving  in  prayer,  .and 
with  expectation  to  receive  mercv  and  grace  from  him.  To  c/ire 
the  hand  to  the  Lord,  signifies  to  yield  ourselves  to  him  and  ti 
covenant  with  him,  2Chron.30.  8. "  This  Job  must  do,  and,  foi 
the  doing  of  it,  must  prepare  his  heart.  Job  had  prayed,  but 
Zophar  would  have  him  to  pray  in  a  better  manner,  not  as  ai 
appellant,  but  as  a  petitioner  and  hundjle  su))plicant. 

3.  He  must  amend  what  was  amiss  in  his  own  conversation, 
else  his  prayers  would  be  ineffectual;  (i'.14.)  If  iniquity  he  in 
thy  hand,  that  is,  "  If  there  be  any  sin,  which  thou  dost  yet  live 
in  the  practice  of,  put  it  far  away,  forsake  it  with  detestation 
and  a  holy  indignation,  stedfastly  resolving  not  to  return  to 
it,  nor  ever  to  have  any  thing  more  to  do  with  it,  Ezek.18.  31. 
Hos.l4.  J).  Isa.30.  22.  If  any  of  the  gains  of  ini(|uifv,  any 
goods  gotten  by  fraud  or  oppression,  be  in  thine  hand,  make 
restitution  of  it,"  (as  Zaccheus,  Luke, 19. 8.)  "and  shake  thy 
hands  from  holding  it,"  Isa.33. 15.  The  guilt  of  sin  is  not  re- 
moved,  if  the  gain  of  sin  be  not  restored. 

4.  He  must  do  his  utmost  to  reform  his  family  too;  "  Let  not 
u-ickedness  dwell  in  thy  tabernacles ;  let  not  thy  house  harbour  or 
shelter  any  wicked  persons,  any  wicked  practices,  or  any  wealth 
gotten  by  wickedness."  He  suspected  that  Job's  great  household 
had  been  ill-governed,  and  that  where  there  were  many,  there 
were  many  wicked,  and  the  ruin  of  his  family  was  the  punish- 
ment of  the  wickedness  of  it;  and  therefore,  if  he  expected  God 
should  return  to  him,  he  must  reform  what  was  amiss  there,  and, 
though  wickedness  might  come  into  his  tabernacles,  he  must  not 
suffer  it  to  dwell  there,   Ps.lOl.  3,ctc. 

H.  He  assures  him  of  comfort  if  he  took  this  counsel,  r.  15,&c. 
If  he  would  repent  and  reform,  he  should,  without  doubt,  be 
easy  and  hai)py,  and  all  would  be  well.  Perhaps  Zophar  might 
insinuate,  that,  unless  God  did  speedily  make  such  a  change  as  this 
U)  hrsiondihuM,  he  ami  his  friends  \vould  be  confirmed  in  their 
opinion  of  him  as  a  hypocrite  and  a  dissembler  with  God:  a 
great  truth,  however,  is  conveyed,  That  ihe  work  of  righteous- 
ness will  he  peace,  and  the  effect  of  righteousness  quietness  and 
assurance  far  crcr,   Isa.32.  17. 

Those  that  sincerely  turn  to  God,  may  expect, 

1.   A   holy  confidence   toward  God;   •' Then  shalt  thou   lift  up 

thy  face  toward   heaven  without  spot;   Ihou  mavest  come  boMlv 

to  the  throne  of  grace,"  and  not  with  that  terror  and  nnin/eiuciit 

expressed,  ch.i).  34.     If  our  hearts  condemn  us  not  for  hvpocrisy 


and  impeuitency,  then  have  we  confidence  m  our  approaches  to 
God  and  expectations  from  him,  1  John,  3.  21.  If  we  are  looked 
upon  in  the  face  of  the  Anointed,  our  faces,  that  were  dejected, 
may  be  lifted  up;  that  were  polluted,  being  washed  with  the 
blood  of  Christ,  may  be  lifted  up  without  sj)ot.  We  may  draw 
near  in  full  assurance  of  faith,  when  we  are  sprinkled  from  an 
evil  conscience,  Heb.lO.  22.  Some  understand  this  of  tiie  clear- 
ing up  of  his  credit  before  men,  Ps. 37.  6.  If  we  make  our  peace 
With  God,  we  may  with  cheerfulness  look  our  friends  in  the  face. 

2.  A  holy  composedncss  in  themselves;  Thou  shalt  he  stedfast, 
and  shalt  not  fear,  not  be  afraid  of  eril  tidings,  tliy  heart  being 
fixed,  Ps.ll2.  7.  Job  was  now 'full  of  confusion,'  (cA.  10.  ]50 
while  he  looked  upon  God  as  his  Enemy,  and  quarrelled  with 
him;  but  Zophar  assures  him,  that,  if  he  would  submit  and  hum- 
ble himself,  his  mind  would  be  stayed,  and  he  would  be  freed 
from  those  frightful  apprehensions  he  had  of  God,  which  |)ut  him 
mto  such  an  agitation.  The  less  we  are  frightened,  the  more  we 
are  fixed ;  and,  consequently,  the  more  fit  we  arc  for  our  services 
and  for  our  sufferings. 

3.  A  comfortable  reflection  upon  their  past  troubles;  (i>.  If}.) 
"  Thon  shall  forget  thy  misery;  fas  the  mother  forgets  her 
travailing  pains,  for  joy  that  the  child  is  born  ;)  thou  shalt  be 
perfectly  freed  from  the  impressions  it  makes  upon  thee,  and 
thou  shalt  remember  it  as  waters  that  pass  away,  or  are  poured 
out  of  a  vessel,  which  leave  no  taste  or  tincture  behind  them,  as 
other  liquors  do.  The  wounds  of  thy  present  affliction  shall  be 
perfectly  healed,  not  only  without  a  remaining  scar,  but  without  a 
remaining  pain."  Job  had  endeavoured  to  forget  his  complaint, 
(c/(.9.  27.)  but  found  he  could  not;  his  soul  had  still  in  remem- 
brance the  wormwood  and  the  gall:  but  here  Zophar  puts  him  in  a 
way  to  forget  it:  let  him  by  faith  and  prayer  bring  his  griefs  and 
cares  to  God,  and  leave  them  with  him,  and  then  he  shall  forget 
them.  Where  sin  sits  heavy,  affliction  sits  light.  If  we  duly 
remember  our  sins,  we  shall,  in  comparison  with  them,  forget 
our  misery;  much  more  if  we  obtain  the  comfort  of  a  sealed 
pardon  and  a  sealed  peace.  He  whose  iniquity  is  forgiven  shall 
not  sag,  I  am  sick,  but  forget  that,   Isa.  33.  24. 

4.  A  comfortable  prospect  of  their  future  peace.  This  Zophar 
here  thinks  to  please  Job  with,  in  answer  to  the  many  despairing 
e>cj)ressions  he  had  used,  as  if  it  were  to  no  purpose  foi'  iiim  lo 
hojie  ever  to  see  good  days  again  in  this  world  ;  "  Yea,  but  thou 
mavest,"  (says  Zophar,)   "  and  good  nights  too." 

A  blessed  change  he  here  |)uts  him  in  ho|)es  of. 

(1.)  That  though  now  his  light  was  eclipsed,  it  should  shine 
out  again,  and  brighter  than  ever,  v.  17.  That  even  his  setting 
sun  should  out-shine  his  noon-day  sun,  and  his  evening  be  fair 
and  clear  as  the  morning,  in  respect  both  of  honour  and  plea- 
sure;  that  his  light  should  shine  out  of  obscurity;  (Isa.  68. 10.) 
and  the  thick  and  dark  cloud,  from  behind  which  t<is  sun  should 
break  forth,  would  serve  as  a  foil  to  its  lustre.  That  it  should 
shine  even  in  old  age,  and  those  evil  days  should  be  good  days 
to  him.  Note,  They  that  truly  turn  to  God  then  begin  to  shine 
forth  ;  their  ])alh  is  as  the  shining  light  which  increases,  the  pe- 
riod of  their  day  w  ill  he  the  perfection  of  it,  and  their  evening  to 
this  woild  their  morning  to  a  better. 

(2.)  That  though  now  he  was  in  a  continual  fear  and  terror, 
he  should  live  in  a  holy  rest  and  security,  and  find  himself  con- 
tinually safe  and  easy  ;  (v.  18.)  Thou  shalt  be  secure,  because 
there  is  hope.  Note,  Those  who  ha\e  a  good  hope,  through 
grace,  in  God,  and  of  heaven,  arc  certainly  safe,  and  have  rea> 
son  to  be  secure,  how  difficult  soever  the  times  are  through  which 
they  pass  in  this  world.  He  that  walks  uprightly  may  thus  walk 
surely,  because,  tluuigh  there  are  trouble  and  danger,  yet  there  is 
hope"  that  all  will  be  well  at  last.  Hope  is  an  anchor  of  the  soul, 
Heb.  C.  19.  "  Thou  shalt  dig  about  thee,"  that  is,  "Thou  shalt  b« 
as  safe  as  an  army  in  its  intrcnchments."  They  that  submit  them- 
selves to  God's  govemiment  shall  be  taken  under  his  protection, 
aiid  then  thev  are  safe  both  day  and  night.  [1.]  By  day,  when 
they  employ  themselves  abroad  ;  "  Thuu  shalt  dig  in  safety,  thou 
and  thy  servants  for  thee,  and  not  be  again  »et  upon  by  the  ])lun- 
d  e  r8,  who  fell  upon  thy  servants  at  plough,"  ch.  1. 14.     It  is  n« 


Before  Christ  1520. 


part  of  the  promised  prosperity,  that  lie  sliould  live  in  idleness,] 
but  that  he  should  have  a  calling  and  foHow  it,  and,  when  lie  was 
about  the  business  of  it,  should  he  under  the  divine  prolcelion; 
Thou  slialt  dig  and  be  safe,  not  loh  anil  be  safe;  the  way  of  duty 
is  the  way  of  safety.  ['-•]  By  "ight,  wlien  they  repose  theniselveu 
at  home ;  Thou  shall  take  thy  rest  (ami  the  sleep  i>f  the  lahavr- 
ing  man  is  sweet)  in  safety,  notwilhstandins  the  dangers  of  the 
darkness.  The  pillar  of  cloud  by  day  shall  be  a  jiillar  of  fire  by 
night;  "  Thou  shall  lie  doieii,  {v.  19.)  not  forced  to  wander  where 
there  is  no  place  to  lay  thy  head  on,  not  forced  to  watch  and  sit 
up  in  expectation  of  assaults;  but  thou  slialt  go  to  bed  at  bed- 
time, and  not  only  shall  none  hurt  tliee,  but  none  shall  make  thee 
afraid,  or  so  much  as  give  thee  an  alarm."  Note,  It  is  a  great 
mercy  to  have  quiet  nigbts  and  undisturbed  sleeps;  those  say  so 
that  are  within  the  hearing  of  the  noise  of  war.  And  the  way 
to  be  quiet,  is,  to  seek  unto  God,  and  keep  ourselves  in  liis  love. 
Nothing  needs  make  those  afraid,  who  return  to  God  as  their 
•rest,  and  take  him  for  their  habitation. 

(3.)  That  though  now  he  was  slighted,  yet  he  should  be  courted; 
"  Many  shall  make  suit  to  thee,  and  think  it  their  interest  to  se- 
cure thy  friendsiiip."  Suit  is  made  to  those  that  arc  eminentiv 
wise  or  reputed  to  be  so,  that  are  very  rich,  or  in  power.  Zo))har 
knew  Job  so  well,  that  he  foresaw,  how  low  soever  this  present 
ebb  was,  if  once  the  tide  turned,  it  would  flow  as  high  as  ever, 
and  he  would  be  as,aiii  the  darling  of  bis  country.  They  that 
rightly  make  suit  to  God,  will  prob;d)ly  see  the  day  when  others 
will  make  suit  to  tbeni,  as  the  foolish  virgins  to  the  wise,  Giiw  vs 
ff  your  oil. 

Lastly,  Zophar  concludes  with  a  brief  account  of  the  doom  of 
wicked  people;  (p. 20.)  But  the  eyes  of  the  wicked  shall  fail.  It 
ahould  seem,  he  suspected  that  Job  would  not  take  his  counsel, 
and  here  trUs  him  \  liat  woiill  then  come  of  it,  setting  death  as 
well  as  lifr  lit  r^re  lu  u.  See  what  will  come  of  those  wbo  persist 
in  their  viikcilness,  .i;id  will  iiul  be  reformed. 

1.  They  shall  not  reach  the  good  they  flatter  themselves  with 
the  hopes  of,  in  this  world  and  in  the  other.  Disappointments 
will  be  their  doom,  their  shame,  their  endless  torment.  Their 
eyes  shall  fail  villi  evpecting  that  which  will  never  come.  When 
a  wicked  man  dielli,  his  c.rpeetat ion  perishes,  I'rov.11.7.  Their 
Lope  shall  be  as  a  piff  of  hreath,  (Marg.)  vanislied  and  gone,  past 
recall:  or  their  hope  will  perish  and  ex])ire  as  a  man  does  when 
he  gives  u])  the  gliost ;  it  will  fail  tlieni  v\  ben  they  have  most  need 
of  it,  and  when  ihev  exjiected  the  accomplishment  of  it;  it  will 
die  away,  and  lea\'e  them  in  viller  confusion. 

2.  They  shall  not  avoid  the  e\il  which  sometimes  they  frighten 
themselves  with  the  ajiprchension  of :  they  shall  not  esca|)e  the 
execution  of  the  sentence  past  upon  them ;  can  neither  out-brave 
it,  nor  out-run  it.  Those  that  will  not  fly  to  God.  will  find  it  in 
vain  to  think  of  flying  /7o«(  him. 

CHAP.  XII. 

Jn  this  and  the  two  following  chapters,  ue  have  Job's  ansicer  to  Zopkar's  discourse. 
In  which,  as  before,  he  first  reasons  with  hisfricjuls,  {see  ch.  13. 19.)  and  then 
tjims  to  his  Gild,  and  directs  his  eximslulntions  to  him,  from  thence  to  the  end 
of  his  discoiir<^c.  In  this  chapter,  he  addresses  himself  to  his  friends,  and,  I.  He 
condetnns  what  they  had  sad  of  him.  and  the  judgment  they  had  f;iren  of  Iiis 
character,  v.  1 .  .5.  //.  He  contradicts  and  confronts  lehat  they  had  said  of 
the  destruction  of  wicJced  people  in  this  world,  shewini^  thtit  they  often  prosper, 
C.6.  .11.  ///.  He  consents  to  what  they  had  said  of  the  wisdom,  power,  and 
sovereignty,  of  God,  and  the  dominion  of  his  providence  over  the  children  of 
men  and  all  their  affairs;  he  confirms  this,  and  enlarges  vpon  it,  r.  12.  .25. 

\  A  ND  Job  answered  and  said,  2.  No  doubt 
±\.  but  ye  are  tlie  people,  and  wisdom  shall  die 
with  you.  3.  But  I  have  uiiderslaudiuii-  as  ^vell  as 
you;  I  «)«  not  inferior  to  you:  yea,  %vho  kiiowelh 
not  such  things  as  these?  4.  I  am  as  one  mocked 
of  his  neighbour,  who  oalleth  upon  God,  and  he 
answereth  him:  the  fust  upright  man  is  laughed  to 
scorn.     5.  He  that  is  ready  to  slio  with  his  feet,  is 


30B,  XI,   XII.  The  Reply  of  Job. 

as  a  lamp  despised  m  the  thought  of  liipi  tliat  is  at 


ease 

The  reproofs  Job  here  gives  to  his  friends,  whether  they  were 
just  or  no,  were  very  sharp,  and  may  serve  for  a  rebuke  to  all 
that  arc  proud  and  scornful,  and  an  exposing  of  their  folly. 

I.  He  upbraids  liicni  wi!h  ll.cir  conceitrdiiess  of  themselves, 
and  the  good  oj)inion  they  eeeuieil  to'  lune  of  their  own  wisdom 
in  comparison  v\ith  him  ;  than  which  i.olhing  is  more  weak  and 
unbecoming,  nor  better  deserves  to  be  ridiculed,  as  it  is  here. 

1.  He  rejtresents  them  as  claiming  the  monopoly  of  wisdom, 
r.  2.  He  speaks  ironically,  "  iVo  dovlit,  you  arc  the  people;  you 
think  yourselves  fit  to  dictate  and  give  law  to  all  mankind,  and 
your  own  judgment  to  be  the  standard  by  which  e\(ry  man's 
opinion  must  l)e  measured  and  tried;  as  if  nobudy  could  discern 
between  truth  and  falsehood,  good  and  evil,  but  you  only;  and 
therefore  every  top-sail  must  lower  to  you,  and,  right  or  wrong, 
we  must  all  say  as  you  say,  and  you  three  must  be  the  ])eople,  the 
majority,  to  have  th.e  casting  vote."  Note,  It  is  a  very  foolish 
sinful  tlung  for  any  to  think  themselves  wiser  than  all  mankind 
besides,  or  to  speak  and  act  confidently  and  imperiously,  as  if 
they  thought  so.  Nay,  he  goes  further;  "You  not  only  think 
Iherc  are  iione,  but  that  there  will  be  none,  as  wise  as  you,  and 
therefore  that  wisdom  must  die  with  you,  and  all  the  world  must 
be  fools  when  you  are  gone,  and  in  the  dark  when  your  sun  is 
set."  Note,  It  is  folly  for  us  to  think  that  there  will  be  any  great 
irrejiarable  loss  of  us  when  we  are  gone,  or  that  we  can  be  ill- 
s])ared,  since  God  has  the  residue  of  the  Spirit,  and  can  raise 
up  others  more  fit  than  we  are,  to  do  his  work.  When  wise  men 
and  good  men  die,  it  is  a  comfort  to  think  that  wisdom  and 
goodness  shall  not  die  with  them.  Some  think  Job  here  reflects 
upon  7(.phar's  coni|)aring  him  (as  be  tlniunh')  ai.d  n'.liers  to  the 
wild  ass's  colt,  ch. 11.  12.  "  Yes,"  says  l.e,  "we  uaist  be  asses, 
you  are  the  only  men." 

2.  He  does  himself  the  justice  to  put  in  his  claim  as  a  sharer 
in  the  gifts  of  wisdom;  {v. A.)  "But  I  have  ynderslaudiny,  a 
heart,  as  well  as  you;  nay,  I  fall  not  lower  than  you;"  (as  it  is 
in  the  margin;)  "  I  am  as  well  able  to  judge  of  the  methods  and 
meanings  of  the  Divine  Providence,  and  to  construe  the  hard 
chapters  of  it,  as  you  are."  He  says  not  this,  to  magnify  himself; 
it  was  no  great  applause  of  himself  to  say,  I  hare  understanding 
as  well  as  you ;  no,  nor  to  say,  "  I  understand  this  matter  as  well 
as  you ;"  for  what  reason  had  either  he  or  they  to  be  proud  of 
understanding  that  which  was  obvious  and  level  to  the  capacity 
of  the  meanest;  "  Yea,  who  knows  not  such  things  as  these? 
What  things  you  have  said,  that  are  true,  are  ])lain  truths,  and 
common  themes,  which  there  are  many  that  can  talk  as  excellently 
of  as  either  you  or  I:"  but  he  says  it,  to  humble  Ihein,  and  check 
the  value  they  had  for  themselves  as  doctors  of  the  chair.  Note, 
(1.)  It  may  justly  keep  us  from  being  ])rou(i  of  our  knowledge,  to 
consider  how  many  there  are  that  know  as  much  as  we  do,  and 
perhaps  much  more,  and  to  better  purjiose.  (2.)  When  we  are 
tempted  to  be  harsh  in  our  censures  of  tliose  we  differ  from  and 
dispute  with,  we  ought  to  consider  that  Ibey  also  have  under- 
standing as  well  as  we,  a  capacity  of  judging,  and  a  right  of 
judgino",  for  themselves;  nay,  perhnjis  thi-y  arc  not  ««ferior  to 
us,  but  x»perior,  and  it  is  jiossible  that  they  may  be  in  the  right, 
and  we  in  the  wrong;  and  therefore  we  ought  not  to  judge  or 
despise  tlicin,  (Rom.  14. 3.)  nor  pretend  to  be  masters,  (Jam.  3.1.) 
while  all  we  arc  brethren,  Mattli.23.  8.  It  is  a  very  reasonable 
allowance  to  be  made  to  all  we  converse  with,  all  we  contend 
with,  that  they  are  rational  creatures  as  well  as  we. 

II.  He  complains  of  the  great  contempt  with  which  they  haii. 
treated  him.  Those  that  are  haughty  an<l  think  too  well  of 
Ihemselves,  are  ccnnmonly  scornful,  and  ready  to  trample  u))on 
all  about  them:  Job  found  it  so,  at  least  he  thought  be  did; 
(('.  4.)  /  am  as  one  mocked.  I  cannot  sav  there  was  cause  for  this 
charge ;  we  will  not  think  Job's  friends  designed  him  any  abuse, 
nor  aimed  at  any  thing  but  to  convince  him,  and  so,  in  the 
right  method,  to' comfort  him;  yet  he  cries  out,  I  am  as  one 
mocked.     Note,  We  are  apt  to  call  reproofs  reproaches,  and  to 


Before  Christ  1520. 


JOB,   Xil. 


The  Reply  of  Jol). 


think  ourselves  mocked  when  we  are  but  advisee  and  admonished; 
this  peevishness  is  our  folly,  and  a  great  wrong  to  ourselves  and 
to  our  friends.  Yet  we  cannot  but  say  there  was  a  colour  for  lliit 
charge;  they  came  to  comfort  him,  but  they  vexed  him;  gave  him 
counsels  and  encouragements,  but  with  no  great  opinion  that 
ei'her  the  one  or  the  other  would  take  effect;  and  therefore  he 
Ihduglit  lliey  mocked  him,  and  it  added  much  to  his  grief.  No- 
thing is  more  grievous  to  those  that  are  fallen  from  the  height  of 
pnisperify  into  the  depth  of  adversity,  than  to  be  trodden  on,  and 
insulted  over,  when  they  are  down;  and  on  this  head  they  are 
too  apt  to  be  suspicious. 

Observe,  1.  What  aggravated  this  grievance  to  him.  Two 
things:  (1.)  That  they  were  his  neighbours,  his  friends,  his  com- 
jianions,  so  the  word  signifies;  and  the  scoffs  of  such  are  often 
most  sjiitefully  given,  and  always  most  indignantly  received; 
(Ps.55. 12,13.)  It  was  not  an  enemy  that  reproached  me;  then  I 
could  have  slighted  it,  and  so  home  it;  but  it  was  thou,  a  man 
mine  equal.  (2.)  That  they  were  professors  of  religion,  such  as 
called  upon  God,  and  said  that  he  answered  them;  for  some 
understand  that  of  the  persons  mocking;  "They  are  such  as 
have  a  regard  to  Heaven,  and  an  interest  in  Heaven,  whose 
prayers  I  would  therefore  be  glad  of  and  thankful  for,  and  whose 
good  opinion  I  cannot  but  covet,  and  therefore  whose  censures 
are  the  more  grievous."  Note,  It  is  sad  that  any  who  call  upon 
God  should  nock  their  brethren;  (Jam.  3.  9, 10.)  and  it  cannot 
but  lie  heavy  on  a  good  man  to  be  thought  ill  of  by  those  whom 
Jie  thinks  well  of;  yet  tb.is  is  no  new  thing. 

2.  What  snpiiorfed  him  under  it.  (1.)  That  he  had  a  God  to 
goto,  vith  whom  he  could  lodge  his  appeal;  for  some  under- 
stand tliose  words  of  the  person  mocked,  that  he  calls  upon  God, 
and  he  answers  him  ;  and  so  it  agrees  with  ch.lG.  20.  My  friend's 
scorn  we,  hut  viinc  eye  poureth  out  tears  to  God.  If  our  friends 
be  deaf  to  our  coni])laints,  God  is  not;  if  thev  condenin  us,  God 
knows  our  integrity ;  if  they  make  the  worst  of  us,  he  v ill  make 
the  best  of  ns;  if  they  give  us  cross  answers,  he  will  give  us  kind 
ones.  (2.)  'J'hat  his  case  was  not  singular,  but  very  common: 
The  just  nprir/ht  man  is  laughed  to  scorn;  by  many  he  is  laughed 
nt  even  for  his  justice  and  his  uprightness,  his  "honesty  toward 
men,  and  his  piety  toward  God;  these  are  derided  as  foolish 
things,  which  silly  people  needlessly  hamper  themselves  with  :  as 
if  rcliu-ion  were  a  jest,  and  therefore  to  be  made  a  jest  of.  By 
most  he  is  laughed  at  for  any  little  infirmity  or  weakness,  not- 
vithstanding  his  justice  and  nprishtness,  Mi'lhoiit  anv  considera- 
tion had  of  that  which  is  so  much  his  honour.  Note,  It  was  of 
old  the  lot  of  honest  good  people  to  be  despised  and  derided-  we 
are  not  therefore  to  think  it  strange,  (1  Pet. 4.  12.)  no  nor  to 
think  It  hn rd,  if  it  be  our  lot;  so  persecuted  they  not  only  the 
prophets,  but  even  the  saints  of  the  patriarchal  age,  Matlh.5.  12. 
And  can  we  e\]>ecl  to  fare  better  than  they? 

_  3.  What  he  suspected  to  be  the  true  cause  of  it,  and  that  was, 
m  short,  this;  they  were  themselves  rich  and  at  ease,  and  there- 
fore they  despised  him  who  was  fallen  into  poverty.  It  is  the  way 
of  the  world,  we  see  instances  of  it  daily;  thev  tliat  prosper  are 
praised,  but  of  them  that  are  going  down  it  is  "said,  "  Down  with 
Jheni."  He  that  is  ready  to  slip  with  his  feet,  and  fall  into  trouble, 
Ihouuh  he  has  formerly  shone  as  a  lani)>,  is  then  looked  upon  as  a 
lamp  goins-  out,  like  the  snuff  of  a  candle,  which  we  throw  to  the 
ground,  and  tread  upon,  and  is  accordingly  despised  in  the  thought 
of  him  that  IS  at  ease,  v. 5.  Even  the  just  upright  man,  that  is 
in  his  generation  as  a  burninc:  and  shining  light,  if  he  enter  into 
temptation,  fPs.73.2.)  or  come  under  a  cloud,  is  looked  upon 
with  contempt.  See  here,  (1.)  What  is  the  common  fauh  of 
those  that  live  in  prosperity;  bein-  full  and  easy  and  merry  them- 
selves, they  look  scornfully  upon  those  that  are  "in  want,  pain,  and 
sorrow;  they  overlook  them,  take  no  notice  of  them,  and  study 
to  forget  them.  See  Ps.123.4.  The  chief  butler  drinks  xvme 
in  bowls,  but  makes  nol.hnig  of  the  afflictions  of  .Joseph  Wealth 
wiihout  grace  often  makes  men  thus  haughty,  thus  careless  of' 
their  poor  neighbours.  (2.)  What  is  the  common  fate  of  those 
that  fall  into  ad\ersity.  Poverty  serves  to  eclipse  all  their  lustre 
though  they  arc  lamps,  yet,  if  taken  out  of  golden  candlesticks,' 


and  put,  like  Gideon's,  into  earthen  pitchers,  nobody  values  tlieiu 
as  formerly,   but  they  that  live  at  ease  despise  them. 

6.  The  tabernacles  of  robbers  prosper,  and  they 
that  provoke  God  are  secure ;  into  ^vhose  hand 
God  bringeth  abundnntly.  7.  But  ask  now  the 
beasts,  and  they  shall  teach  thee ;  and  the  fowls 
of  the  air,  and  they  shall  tell  thee  :  8.  Or  speak  to 
the  earth,  and  it  shall  teach  thee :  and  the  fishes  of 
the  sea  shall  declare  luito  thee.  9.  Who  knoweth 
not  in  all  these  that  the  hand  of  the  Lord  hath 
wrought  this  ?  10.  In  whose  hand  is  the  soul  of 
every  living  thing,  and  the  breath  of  all  mankind. 
11.  Doth  not  the  ear  try  words?  and  the  mouth 
taste  his  meat? 

Job's  friends,  all  of  them,  went  upon  this  princii)le,  that  wicked 
people  cannot  prosjier  Ions  in   tb.is  world,   but  some  remarkable 
judgment  or  other  will  suddenly  light  on  them  :   Zophar  had  con- 
cluded with  it,   thai  the  eyes  of  the  wicked  shall  fail,  c/(.11.20. 
This  principle  Job  here  opposes,  and  maintains,  that  God,  in  dis- 
posing men's  outward   affairs,   acts  as  a  Sovereign,  reserving  the 
exact  distribution  of  rewards  and  punishments  for  the  future  state. 
I.  He  asserts  it  as  an  undoubted  truth,  that  wicked  people  may, 
and  often  do,  prosjier  long  in  this  world,  v.  6.    Even  great  sinners 
may  enjoy  great  prosperity.     Observe,   1.   How  he  describes  the 
sinners ;  they  are  robbers,  and  such  as  provoke  God,  the  worst  kind 
of  sinners,  blasphemers  and   persecutors;  perhaps  he  refers  to  the 
Sabeans  and  Chaldeans,  who  had  robbed  him,  and  had  always  lived 
by  spoil  and  rapine,  and  yet  they  prospered  ;  all  the  world  saw  they 
did,  and  there  is  no  disputing  against  sense;  one  observation  built 
upon  matter  of   fact  is  worth  twenty  notions  framed  by  an  hypo- 
thesis.    Or,  more  generally.  All  proud  oppressors  are  robbers  and 
pirates.     It  is  supposed  that  what  is  injurious  to  men,  is  provoking 
to  God,  the  Patron  of  right,   and  the  Protector  of  mankind.     It 
IS  not  strange,   if  those  that  violate  the  bonds  of  justice,  break 
through  the  obligations  of  all  religion,  bid  defiance  even  to  God 
himself,  and  make  nothing  of  provoking  him.    2.  How  he  describes 
their  prosperity:  it  is  very  great;    for,  (1.)  Even  their  tabernacles 
prosper,  those  tl'.at  live  with  them,  and  those  that  come  after  them, 
and  descend  from  them.     If  scenes  as  if  a  b'essing  were  entailed 
upon  the ir  families;  and  that  is  preserved  sometimes  to  succeeding 
generations,  winch  was  got  bv  fraud.     (2.)  They  are  secure,  and 
jnot  only  feel  no  hurt,  but  fear  none,  are  under  no  apprehensions  of 
I  danger,  either  from  threatening  providences,  or  an  awakened  con- 
science.    Rut  those  that  provoke  God  are  never  the  more  safe  for 
their  being  secure.     (3.)  Info  their  hand  God  brings  abundantly. 
They  have  more  than  heart  could  wish,  Ps.  73.  7.    They  have,  not 
for   necessity  only,  but  for  delight ;  not  for  themselves   only,   but 
for  others;  not  for  the  present  only,  but  for  hereafter;  and  this 
from  the  hand  of  Providence  too.    God  brines  plentifully  to  them ; 
we  cannot  therefore  judge  of  men's  pictv  by  their  plenty,  nor  of 
what  they  have  in  their  heart  bv  what  they  have  in  their  hand. 

II.  He  appeals  even  to  the  inferior  creatures  for  the  proof  of 
this — the  beasts,  and  fowls,  and  trees,  and  even  the  earth  itself; 
consult  these,  and  they  shall  tell  thee;  (t'.7, C.)  many  a  good 
lesson  we  may  learn  from  them;  but  what  are  they  here  to  teacli 
us? 

1.  We  may  learn  from  them  that  the  tabernacles  of  robbers 
prosper;  so  some.  For,  (1.)  Even  among  the  brute-creatures,  the 
greater  devour  the  lesser,  and  the  stronger  jircy  upon  the  weaker, 
and  men  are  as  the  fishes  of  the  sea,  Hab.  1.  14.  If  sin  had  not 
entered,  we  may  su]ipose  there  had  been  no  such  disorder  among 
the  creatures,  but  the  wolf  and  the  lamb  had  lain  down  together. 
(2.)  These  creatures  are  serviceable  to  wicked  men,  and  so  they 
declare  their  prosperity.  Ask  the  herds  and  the  flocks,  to  whom 
they  belong,  and  they  will  fell  you  that  such  a  robber,  such  an  op- 
pressor, is  their  owner  :  the  fishes  and  fowls  will  tell  you  that  fhe\ 


Before  Christ  15-20. 


are  served  up  to  tlie  tallies,  and  feed  the  luxury,  of  proud  sin- 
uors:  the  earth  l)rin£s  forth  her  fruits  to  them,  (ch.9.24.)  and 
the  whole  creation  s,ro;iiis  under  the  burthen  of  their  tyranny, 
Rom.  0.  20,  22.  Note,  All  the  creatures  which  wicked  men 
uhuse,  by  making  them  the  food  and  fuel  of  their  lusts,  will 
nilne.ss  against  tlicm,  another  day,  Jam.  5.  3,  4. 

2.  We  niav  from  them  learn  the  wisdom,  power,  and  goodness, 
ft?  God,  and  that  sovereign  dominion  of  his,  into  which  plain 
and  self-e\ident  truth  ail  these  difficult  dispensations  must  he 
resolved.  Zopliar  had  made  a  vast  mystery  of  it,  cA.11.7. 
"So  far  from  that,"  (says  .loh,)  "that  what  we  are  concerned 
to  know,  we  mav  learn  c\en  from  tlie  inferior  creatures;  for  who 
knows  not  from  all  these?  Anv  one  may  easily  gather  from  tl'e 
book  of  the  creatures,  that  the  liand  of  tlie  Lord  lias  u-roiu/lil 
this,'  {v. !).)  that  is,  "  that  there  is  a  wise  providence  which 
guides  and  governs  all  these  things  by  rules  which  we  are  neiliier 
acquainted  with,  nor  are  competent  Judges  of."  Note,  From 
God's  sovereign  donihiion  over  the  inferior  creatures,  we  should 
learn  to  acquiesce  in  all  his  disposals  of  the  affairs  of  the  children 
of  men,  though  contrary  to  our  measures. 

in.  He  resolves  all  info  the  absolute  propriety  which  God  has 
in  all  the  creatures;  (w.lO.)  In  whose  hand  is  the  soul  of  every 
livinrj  thing.  All  the  creatures,  and  mankind  parlicularlv,  derive 
their  being  from  him,  owe  their  being  to  him,  depend  upon  him 
for  the  support  of  it,  lie  at  his  mercv,  are  under  his  direction  and 
dominion,  and  entirely  at  his  disposal,  and  at  his  summons  must 
resign  their  lives.  All  souls  are  his;  and  maybe  not  do  what  he 
will  with  his  own?  The  name  Jehovah  is  used  here,  (u.  9.)  and  it 
is  the  onlv  time  that  we  meet  with  it  in  all  the  discourses  between 
Job  and  his  friends;  for  God  was,  in  that  age,  more  known  by 
the  name  of  Shaddai,  the  Almighty. 

Those  words,  (;'.  11.)  Doth  not  the  ear  try  words,  as  the  month 
tastes  ineal?  may  be  taken  eillier  as  the  conclusion  to  the  foregoing 
discourse,  or  the  preface  to  what  follows.  The  mind  of  man  has 
as  good  a  facultv  of  discerning  between  truth  and  error,  when  duly 
stated,  as  the  palate  has  of  discerning  between  what  is  sweet  and 
what  is  bitter.  He  therefore  demands  from  his  friends  a  liberty  to 
judge  for  himself  of  what  they  had  said  ;  and  desires  them  to  use 
the  same  liberty  in  judging  of  what  he  had  said  ;  nay,  he  seems  to 
appeal  to  any  man's  impartial  judgment  in  this  controversy;  let 
the  car  try  the  words  on  both  sides,  and  it  would  be  found  that  he 
was  in  the  right.  Note,  The  ear  must  try  words  before  it  receives 
them  so  as  to  subscribe  to  them.  As  by  the  taste  we  judge  what 
food  is  wholesome  to  the  body,  and  what  not,  so  by  the  spirit  of 
discerning  we  must  judge  what  doctrine  is  sound,  and  savoury, 
and  wholesome,  and  what  not,  iCor.  10.  15. — 11.  13. 

12.  With  the  ancient  is  wisdom;  and  in  length 
of  days  understanding.  13.  With  him  is  wisdom 
and  strength,  he  hath  connsel  and  understanding. 
14.  Behold,  lie  ])reaketh  down,  and  it  cannot  be 
built  again :  he  shntteth  up  a  man,  and  there  can 
be  no  opening.  15.  Behold,  he  withholdeth  the 
waters,  and  they  dry  up:  also  he  sendeth  thetn 
out,  and  they  overturn  the  earth.  16.  With  him  is 
strength  and  wisdom:  the  deceived  and  the  deceiver 
are  his.  17.  He  leadeth  coiinsellers  away  spoiled, 
and  maketh  the  judges  fools.  18.  He  looseth  the 
bond  of  kings,  and  girdeth  their  loins  with  a  girdle. 
19.  He  leadelh  princes  away  spoiled,  and  over- 
throweth  the  mighty.  20.  He  removeth  away  the 
speech  of  the  trnsty,  and  taketh  away  the  under- 
standing of  the  aged.  21.  He  ponreth  contempt 
upon  princes,  and  weakeneth  the  strength  of  the 
mighty.  22.  He  discoveieth  deep  things  out  of 
darkness,  and  bringeth  out  to  light  the  shadow  of 


JOB,  Xn.  The  Keply  ol  Job 

tfeath.  23.  He  increaseth  the  nations,  and  destroy- 
eth  them:  he  enlargoth  tiie  nations,  and  slraiteneth 
{\\cm  a^niu.  24.  He  takelh  auay  the  heart  of  the 
chief  of  the  people  of  the  earth,  and  causeth  tliera 
to  wander  in  a  wilderness  u-lierc  there  is  no  way. 
25.  They  grope  in  the  dark  wilhoiit  light,  and  he 
maketh  them  to  stagger  like  a  drunken  man. 

This  is  a  noble  discourse  of  Jobs  concerning  the  wisdom, 
power,  and  sovereignty,  of  God,  in  ordering;  an<l  disposing  of  all 
the  affairs  of  the  cliiklren  of  men,  according  to  the  counsel  of  his 
own  will,  which  none  dares  gai)isay,  or  can  resist.  Take  botli 
him  and  them  out  of  the  controversy  in  which  thev  were  so 
narndy  engaged,  and  they  all  spake  admirably  well;  but  in  that, 
we  sometimes  scarcely  know  what  to  make  of  them.  It  were  well 
if  wise  and  good  men,  that  differ  in  their  upi)rchensions  about 
les-ier  things,  would  see  it  to  be  for  their  hon<uir  and  comfort, 
and  the  edification  of  others,  to  dwell  most  upon  those  great 
things  in  which  they  are  agreed.  On  this  suhjcct,  Job  speaks 
like  himself;  here  arc  no  passionate  complaints,  no  peevisli 
reflections,  but  every  tiling  masculine  and  great. 

I.  He  asserts  the  unsearchable  wisdom,  and  irrcsistable  power, 
of  God.  It  is  allowed  that  among  men  there  is  wisdom  and 
understanding,  f.l2.  But  it  is  to  be  found  only  with  some  few, 
with  the  ancient,  and  those  who  are  blessed  with  length  of  days, 
who  get  it  by  long  experience  and  constant  experience;  and,  when 
they  have  got  the  wisdom,  they  have  hist  their  strength,  and  are 
unable  to  execute  the  results  of  their  wisdom  :  but  now  v^ilh  God 
there  are  bolli  wisdom  and  strength,  wisdom  to  design  the  best, 
and  strength  to  accomplish  what  is  designed;  he  does  not  get 
counsel  and  understanding,  as  we  do,  by  observation,  hut  he  lias 
it  essentially  and  eternally  in  himself,  iw  13.  What  is  the  wisdom 
of  ancient  men  compared  with  the  wisdom  of  tlie  Ancient  of  days! 
It  is  but  little  that  we  know,  and  less  that  we  can  do;  but  God  can 
do  every  thing,  and  no  ihonyht  can  be  irithholdvn  from  him. 
Happy  they  who  have  this  God  for  their  God,  for  they  have  infinite 
wisdom  and  strength  engaged  for  them!  Foolish  and  fnutless  are 
all  the  attempts  of  men  against  him,  v.  14.  He  hreaheth  down, 
and  it  cannot  be  built  again.  Note,  There  is  no  contending  with 
the  Divine  Providence,  nor  breaking  the  measures  of  it.  As  he 
had  said  before;  (cZi.9. 12.)  He  talus  away,  and  who  can  kinder 
him?  So  he  says  again,  What  God  says,  cannot  be  gainsaid,  nor 
what  he  does,  undone.  There  is  no  rebuilding  what  God  will 
have  to  lie  in  ruins;  witness  the  lower  of  Babel,  which  the  under- 
takers could  not  go  on  with;  and  the  desolations  of  Sodom 
and  Gomorrah,  which  could  never  he  repaired.  See  Isa.  25.  2. 
E2ek.26. 14.  Rev.  18.  21.  There  is  no  releasing  of  those  whom 
God  has  condemned  to  a  perpetual  imprisonment;  if  he  shut  up 
a  man  by  sickness,  reduce  him  to  straits,  and  embarrass  him  in 
his  affairs,  there  can  be  no  opening.  He  shuts  up  in  the  grave, 
and  none  can  break  open  those  scaled  doors;  shuts  up  in  hell,  in 
chains  of  darkness,  and  none  can  pass  that  great  gulf  fixed. 

II.  He  gives  an  instance,  for  the  proof  of  it,  in  nature,  d.  15. 
He  has  the  command  of  the  waters,  binds  them  as  in  a  garment, 
(Prov.30.  4.)  holds  Xhem  in  the  hollow  of  his  hand;  (Isa.  40.  12.) 
and  he  can  punish  the  children  of  men  either  by  the  defect,  or  by 
the  excess  of  them:  as  men  break  the  laws  of  virtue  by  extremes 
on  each  hand,  both  defects  and  excesses,  while  virtue  is  in  the 
mean,  so  God  corrects  them  by  extremes,  and  denies  them  the 
mercy  which  is  in  the  mean.  1.  Great  droughts  are  sometimes 
great  judgments;  he  xcithholds  the  tvaters,  and  they  dry  vp;  il 
the  heaven  be  as  brass,  the  earth  is  as  iron;  if  the  rain  be 
denied,  fountains  dry  up,  and  their  streams  are  wanted,  fields  are 
parched,  and  their  fruits  are  wanted,  Amos,  4.  7.  2.  Great  wet 
is  sometimes  a  great  judgment;  he  raises  the  wafers,  and  over- 
turns the  earth,  the  productions  of  it,  the  buildings  upon  it.  A 
sweeping  rain  is  said  to  leave  no  food,  Prov.  20.  3.  See  how 
many  ways  God  has  of  contending  with  a  sinful  people,  and  taking 
from  them  abused,  forfeited,  mercies;  and  how  utterly  unable  we 
are  to  contend  w ith  him !     If  wc  might  invert  the  order,  this 


Before  Christ  1620. 


JOB.  Xll. 


The  Reply  of  Job. 


Terse  would  fitly  refer  to  Noah's  flood,  lliat  ever-memorable  in- 
stance of  the  divine  power.  God  then,  in  wralh,  sent  the  waters 
out,  and  they  overturned  the  earth;  but,  in  mercy,  he  withheld 
them,  shut  the  windows  of  heaven,  and  the  fountains  of  the  great 
deep,  and  then,  in  a  little  lime,  they  dried  up. 

III.  He  gives  many  instances  of  it  in  God's  powerful  manage- 
ment of  the  children  of  men,  crossing  their  pur|)oses,  and  serving 
his  own  by  them  and  upon  them,  over-ruliug  all  their  counsels, 
overpowering  all  their  attempts,  and  overcmiiing  all  their  oppo- 
sitions. What  changes  does  God  make  with  men,  what  turns 
does  he  give  to  thcui;  how  easily,  how  surprisingly! 

In  general,  fr.lG.)  )(7/A  liiiii  is  strem/th  and  reason,  so  some 
translate  it;  sfrenalli  and  consistency  willi  himself:  it  is  an  ele- 
gant word  in  tl'.e  original.  With  him  are  the  very  quintessence 
and  extract  of  wisdoui.  Willi  him  are  power  and  all  that  is,  so 
some  read  it.  He  is  wiiat  he  is  himself,  and  by  him,  and  in  him, 
all  things  subsist.  Ha\ing  this  strength  and  wisdom,  he  knows 
how  to  make  use,  not  oidy  of  those  who  arc  wise  and  good,  who 
willingly  and  designedly  serve  him,  but  even  of  those  who  are 
foolish  and  bad,  who,  one  would  think,  could  be  made  no  way 
serviceable  to  the  designs  of  his  providence:  the  deceived  and  the 
deceiver  are  his;  the  simplest  men  that  are  deceived,  are  not 
below  his  notice,  the  subtlest  men  that  deceive,  cannot,  with  all 
their  subtlety,  escape  his  cognizance.  The  world  is  full  of  deceit, 
the  one  half  of  mankind  cheats  the  other,  and  God  suffers  it,  and 
from  both  will,  at  last,  bring  glory  to  himself.  The  deceivers  make 
tools  of  the  deceived,  but  the  great  God  makes  tools  of  them  both, 
wherewith  he  works,  and  none  can  let  liim.  He  has  wisdom  and 
might  enough  to  manage  all  the  fools  and  knaves  in  the  world,  and 
knows  how  to  serve  his  own  purposes  by  them,  notw:0\-<tanding 
the  weakness  of  the  one,  and  the  wickedness  of  the  ollnr.  When 
Jacob  by  a  fraud  gut  the  blessing,  the  design  of  tiod's  grcce  was 
served;  when  Aliab  was  drawn  by  a  false  pro])liecy  into  an  ex- 
pedition that  was  bis  ruin,  the  design  of  God's  justice  was  served  ; 
and  in  both  the  deceived  and  tlie  deceiver  were  at  his  disposal. 
See  Ezck.  14.  9.  God  woulil  not  suffer  the  sin  of  the  deceiver, 
nor  the  misery  of  the  deceived,  if  he  knew  not  how  to  set  bounds 
to  both,  and  bring  glory  to  himself  out  of  both.  Hallelujah,  the 
Lord  God  omnipotent  thus  reigns;  and  it  is  well  he  does,  for 
otherwise  there  is  so  little  wisdom,  and  so  little  honesty,  in  the 
world,  that  it  had  all  been  in  confusion  and  ruin  Ion"-  aq;". 

He  next  descends  to  the  particular  instances  of  the  wisdom  and 
power  of  God  in  the  revolutions  of  states  and  kingdoms :  for  thence 
he  fetches  his  proofs,  rather  than  from  the  like  operations  of  Pro- 
vidence concerning  private  persons  and  families ;  because  the  more 
liich  and  public  the  station  is,  in  which  men  are  placed,  the  more 
the  (hiniijes  that  befall  them  are  taken  notice  of,  and,  conse 
(|uei!lly,  the  more  illustrionslvdocs  Providence  shine  for!h  in  then. 
And  it  is  easy  to  arsne,  If  God  can  th.us  turn  nn<l  toss  the  great 
ones  of  the  earth,  like  a  ball  in  a  large  pbice,  (as  the  ))rnphet 
speaks,  Isa.22.  10.)  nmch  more  the  little  ones;  au<l  wi'h  him.  to 
whom  states  and  kingdoms  must  sidimit,  it  is  surely  the  g-.ea1.-sl 
madness  fiU'  us  to  contend.  Some  think  that  Jdb  here  refers  to 
the  extirpation  of  those  )i(iwcrfnl  nation^,  the  Repbalai,  the  7\\zim, 
the  Emim,  and  the  Horites,  (mentioned  Gen.  14.  .5,  G.  Dent.  2. 
10,20.)  in  whicli,  perhaps,  it  was  particularly  notitefl,  how  strangely 
they  were  infatuated  and  enfeebled;  if  so,  it  is  designed  to  shew, 
that,  whenever  the  like  is  done  in  the  affairs  of  nations,  it  is  God 
that  ddeth  if,  and  we  must  therein  observe  his  sovcreia:n  dominion, 
even  over  those  that  think  themselves  most  powerful,  politic,  and 
absolute.     Compare  this  with  that  of  Eliphaz,  c/t.5.12,   &c. 

Let  us  gather  up  the  |mrti-cular  changes  here  specified,  which 
God  makes  upon  ))ersons,  either  for  the  destruction  of  nations, 
iind  the  plantinc:  of  others  in  their  room,  or  for  the  turning  out 
f>f  &  ))articular  government  and  ministry,  and  the  elevation  of 
another  in  its  room,  which  may  he  a  blcssinc;  to  the  kingdom; 
ivitxiess  the  glorious  Revolution  in  our  own  land  twenty  years  ago, 


leadeih  counsellers  away  spoiled,  as  trophies  of  his  victory  over 
them,  spoiled  of  all  the  honour  and  wealth  they  have  got  by  their 
policy,  nay,  sjjoiled  of  the  wisdom  itself  for  which  they  have  been 
celebrated,  and  the  success  they  prondsed  themselves  in  their  pro- 
jects: bis  counsel  stands,  while  all  their  devices  are  brought  to 
nought,  and  their  designs  baffled,  and  so  they  are  spoiled  both  of 
the  satisfaction  and  the  reputation  of  their  wisfloni.  He  malteth 
the  jiidyes  fools:  by  a  work  on  their  minds  he  de|)rives  them  of 
their  (jualifications  for  business,  and  so  they  become  really  fools; 
and  by  his  disposal  of  their  affairs  he  makes  the  issue  and  event  of 
their  projects  to  lie  quite  contrary  to  what  they  themselves  intended, 
and  so  he  makes  them  look  like  fools.  The  counsel  of  Ahithophel, 
one  ill  whom  this  scripture  was  remarkably  fulfilled,  became 
foolishness,  and  he,  according  to  his  name,  the  hrolher  of  a  fool. 
See  Isa.  19.  13.  Thi-  princes  of  Zoan  are  become  fools,  they  have 
seduced  Er/ypI,  even  thy  that  are  the  stay  uf  the  tribes  thereof. 
Let  not  the  uiie  man,  therefure,  glory  in  his  wisdom,  nor  the  ablest 
counsellers  and  judges  he  pr(Uid  of  their  station,  but  humbly  de- 
pend upon  Ciod  for  the  continuance  of  their  abilities.  Even  the 
aged,  who  seem  to  hold  their  \\is(l<jm  by  |>iescription,  and  think 
they  have  got  it  by  their  own  industry,  and  therefore  have  an 
indefeisilile  title  to  it,  may  yet  be  deprived  of  it,  and  often  are, 
by  the  infirinilics  of  age,  which  make  them  twice  children;  he 
takcth  auay  the  nnderstandinrj  of  the  aqed,  v. 20.  The  aged, 
who  were  most  depended  on  for  advice,  fail  those  that  depended 
on  them.     We  read  of  an  old  and  yet  foolish  king,   Eccl.4.  13. 

2.  Those  that  were  high  and  in  autluuity,  are  strangely  lironght 
down,  impo\erished,  and  enslaved;  and  it  is  God  that  humbles 
them  ;  {v.  18.)  He  tooseth  the  bond  of  kinf/i,  and  takelb  from  them 
the  power  wherewith  they  ruled  their  siibjetis,  perhaps  enslaved 
them,  and  ruled  them  \\ith  rigour;  strij.s  them  of  all  the  ensigns  of 
their  honour  and  authority,  and  all  the  supports  of  their  tyranny ; 
unbuckles  their  belts,  so  that  the  sword  drops  from  their  side,  and 
then  no  marvel  if  the  crown  quickly  dro|is  from  their  heads;  on 
which,  immediately  follows  the  girdinn-  of  their  loins  with  a  girdle, 
a  badge  of  servitude,  for  servants  went  with  their  loins  girt.  Thus  he 
leads  great  princes  away  spoiled  of  all  their  power  and  wealth,  and 
that  in  which  they  pleased  and  jirided  themselves,  ii.lO.  Note,King» 
are  not  exempt  from  God's  jurisdiction.  To  ustlieyaregods,but  men 
to  him,  and  subject  to  more  than  the  common  changesof  human  life. 

3.  Those  that  were  strong,  are  strangely  weakened;  and  it  is 
God  that  weakens  them,  (i\2l.)  and  overthroivs  themiyhty,  d.19. 
Strong  bodies  are  weakened  by  age  and  sickness,  powerful  armies 
moulder  and  come  to  nothing,  and  their  strength  will  not  secure 
them  from  a  fatal  overthrow.  No  force  can  stand  before  Omni- 
potence, no  not  that  of  Goliath. 

4.  Tli(n;e  that  were  famed  for  eloquence,  and  entrusted  with 
public  business,  are  strangely  silenced,  and  have  nothing  to  say; 
(ii.  20.)  Heremnveth  a  nay  the  speech  of  the  trusty,  so  tliat  they  can- 
not speak  as  they  intended,  and  as  they  used  to  do,  with  freedom 
and  <learness,  but  blunder  and  falter,  and  make  nothing  of  it. 
Or,  they  cannot  speak  what  they  intended,  but  the  contrary,  as 
Balaam,  who  blessed  those  whom  he  was  called  to  curse.  Let  n of 
^.he  orator  therefore  be  |)roud  of  his  rhetoric,  nor  use  it  to  any  bad 
purposes,  lest  God  lake  it  away,  who  made  man's  mouth. 

5.  Those  that  were  honoured  and  admired,  strangely  fall  into  dis- 
grace; (r.21.)  We  poureth  contempt  vpon  princes.  He  leaves  them 
to  themselves  to  do  mean  things,  or  alters  the  opinions  of  men  con- 
ceruinc  them.  If  princes  themselves  dishonour  God,  and  despise 
liini,  if  they  do  indioniiies  to  the  people  of  God,  and  trample  upon 
ihem,  th(>v  shall  be  liahtlv  esteemed,  and  God  will  pour  contempt 
n|)on  them.  See  Ps.  107.  40.  Commonly,  none  more  abject  in 
themselves,  nor  more  abused  by  others  when  they  are  down,  than 
those  who  were  haughty  and  insolent  when  they  were  in  power. 

G.  That  which  was  secret,  and  lay  hid,  is  strangely  brought  to 
light,  and  laid  open;  (v.li.)  He  discovers  deep  thinf/s  out  of 
darkness.     Plots  closely  laid  are  discovered  and  defeated  ;  wicked 


in  which  we  saw  as  hapjiy  an  exposition  as  ever  was  given  of  this  I  ness   closelv  (ommlltcd,    and   artfully   concealed,    is    discovered, 
Hireourse  of  .lob's.  |  and    the   arniltv  brought  to  condi2:n   imnishmeut;  secret  treason^ 

I.  Tliose   tlial   weir  wi^e.   are  sometimes  striuoelv  infatuated ;  il  (Eccl.  10.  20.)  secrrt  murders,  sreret  whoredou's.      The  fabinef 
-■•<1  in  that  the  hand  of  God  must  be  acknowledged;  (i-.  17.)   S^jj  councils  of  princes  arc  before  Gods  eve,  2  Kings,  6.  U. 


Before  Clirisl  1520. 


JOB,  XII,  XIII. 


The  Reply  of  Job. 


7.  Kingdoms  Iiave  iheir  ebbings  and  flowiiigs,  iheir  waxings 
and  wanings;  and  botli  arc  from  God;  (i'. 23.)  He  sometimes 
increases  tlivir  numbers,  and  enlarges  their  bounds,  so  lluit  Ihev 
niaiic  a  figure  among  the  nations,  and  become  formidable;  but, 
after  a  while,  \>y  some  undiseernetl  cause,  perhaps,  they  are 
destroyed  and  straitened,  made  few  and  poor,  cut  short,  and  many 
of  them  cut  otf,  and  so  they  are  rendered  despicable  nniong  llieir 
neighbours;  and  they  that  were  the  head,  become  the  tail,  of  the 
nations.     See  Ps.  107.  ;3B,  :50. 

8.  They  that  were  bold  and  courageous,  and  made  nolhin:^  of 
dangers,  are  strangely  cowed  and  dispiriled;  and  Ibis  also  is  Ihe 
Lord's  doing;  (o.'l-l.)  IIi;  tukelli  airai/  the  heart  iif  /he  chief  nf 
the  people,  that  were  their  leaders  and  commanders,  and  were 
most  famed  for  their  martial  fire  and  great  achie\enuiits ;  when 
any  thing  was  to  be  done,  they  were  heartless,  and  ready  to  flee 
at  the  shaking  of  a  leaf.     Ps.  7<!.  5. 

.  9.  They  that  were  driving  on  their  projects  wilb  full  speed,  are 
strangely  bewildered  and  at  a  loss;  they  know  not  where  they  are, 
nor  what  they  do,  are  unsteady  in  their  counsels,  and  uncertain 
in  tlieir  motions,  off  and  on,  this  way  and  that  way,  wandering 
like  men  in  a  desert,  (o.  24.)  groping  like  men  in  the  dark,  and 
staggering  like  men  in  drink,  v.'2o.  Isa.  59.  10.  Note,  God 
can  soon  non-plus  the  deepest  politicians,  and  bring  the  greatest 
wits  to  llieir  wit's  end;  to  shew  that  wherein  they  deal  proudly, 
he  is  above  them. 

Thus  are  the  revolutions  of  kingdoms  wonderfully  brought 
about  by  an  over-ruling  Providence.  Heaven  and  earth  are 
shaken,  but  the  Lord  sits  King  for  ever,  and  with  him  we  look 
for  a  kingdom  that  cannot  be  shaken. 

CHAP.   XIII. 

■/o6  here  comes  to  make  application  of  what  he  had  said  in  the  foregoing 
chapter;  and  now  we  have  him  not  in  so  good  a  temper  as  he  was  in  then; 
for,  I.  He  i«  rerij  bold  with  his  friends,  comparing  himself  with  them,  not- 
withstanding the  mortifications  he  was  under,  t?.  1,2.  Condemning  them  for 
their  ftlsehood,  their  fortcnrducss  to  judge,  their  partiality  and  deceitfulness, 
under  colour  of  pleading  God's  cause,  fi;.  4..8.)  and  threatening  tlieni  leitk 
the  judgments  of  God  for  their  so  doing,  (v.  9..  12.)  desiring  them  to  be 
silent,  ( I'.  .5.  13,  17.)  And,  turning  from  them  to  God,  v.  3.  //.  He  is  very 
bold  uith  his  God.  1.  In  some  expressions,  his  faitli  is  very  bold,  yet  that 
is  not  more  bold  than  welcome,  v.  lH,  10,  IS.  But,  2.  In  other  expressions, 
his  pavsion  is  ratlur  loo  bold  in  expostulations  vAth  God  concerning  the 
deploridde  condition  he  was  in,  (v.  11.  19,  f^'c.)  complaining  of  the  confusion 
he  was  in,  (r.  20.  .22  )  and  tlie  loss  he  was  at  to  find  out  the  sin  that  pro- 
voked God  thus  to  afflict  him;  and,  in  short,  of  the  rigour  of  God's  proceed- 
ings against  him,  r.23..28. 

1 .  T  O,  mine  eye  hath  seen  all  this,  mine  ear 
_i^  hath  heard  and  nnderstood  it.  2.  What 
ye  know,  t/ie  same  do  I  know  also:  I  ani  not 
inferior  unto  yon.  .3.  Snrely  I  would  speak  to 
the  Almighty,  and  I  desire  to  reason  with  God. 
4.  But  ye  are  forgers  of  lies,  ye  are  all  physicians 
of  no  value.  5.  O  that  ye  would  altogether 
hold  your  peace!  and  it  should  be  your  wisdom. 
6.  Hear  now  my  reasoning,  and  hearken  to  the 
pleadings  of  my  lips.  7.  Will  ye  speak  wickedly 
for  God?  and  talk  deceitfully  for  hiiu?  8.  Will  ye 
accept  his  person?  will  ye  contend  for  God?  9.  Is 
it  good  that  he  should  search  you  out?  or  as 
one  man  mockelh  another,  do  ye  so  mock  him? 
10.  He  will  surely  reprove  you,  if  ye  do  secretly 
accept  persons.  11.  Shall  not  his  excellency  make 
you  afraid?  and  his  dread  fall  upon  you?  12.  Your 
remembrances  ai-e  like  unto  ashes,  your  bodies  to 
bodies  of  clay. 

Job  here  warmly  expresses  his  resentments  of  the  unkindness  of 
is  friends. 


L  He  comes  up  with  them  as  one  that  understood  the  matter 
in  dispute  as  well  as  they,  and  did  not  need  to  be  taught  by  them, 
('.  1,2.  They  compelled  him,  as  the  Corinthians  did  Paul,  to 
commend  himself  and  his  own  knowledge,  yet  not  in  a  way  of 
self-applause,  but  of  self-justification.  All  he  bad  said  before, 
his  eye  had  seen  confirmed  by  many  instances,  and  his  ear  had 
heard  seconded  by  many  authorities,  and  he  well  understood  it, 
and  what  use  to  make  of  it.  Hiippy  they,  who  do  not  only  see 
and  hear,  but  understand,  the  greatness,  i;lorv,  and  soviMcigutv, 
of  God.  This,  he  thought,  would  justify  what  he  had  said  before, 
(r/(.  12.  3.)  which  he  repeats  here;  (y.2.)  "  What  ije  hiiow,  Ihe 
same  do  I hnoie  also,  so  that  I  need  not  come  to  you  to  be  taught; 
[  am  not  inferior  7into  ifou  in  wisdom."  Note,  Those  who  enter 
info  disputation,  enter  into  temptation  to  magnify  themselves,  and 
vilify  their  brethren,  more  than  is  fit,  and  therefore  ought  to 
watch  and  pray  against  the  workings  of  pride. 

H.  He  turns  from  them  to  God;  (0.3.)  Surely  I  would  speak 
to  the.  Almighty;  as  if  he  had  said,  "I  can  promise  myself  no 
satisfaction  in  talking  to  you:  O  that  I  might  have  liberty  to 
reason  with  God!  He  would  not  be  so  hard  upon  me  as  you  are." 
The  prince  himself  will  perha])s  give  audience  to  a  poor  petitioner 
with  more  mildness,  jiatience,  and  condescension,  than  the  servants 
will.  Job  would  rather  argue  with  God  himself  than  with  his 
friends.  See  here,  1.  What  confidence  Mey  have  toward  God, 
whose  hearts  condemn  them  not  of  reigning  hypocrisy:  they  can, 
with  humble  boldness,  appear  before  him  and  appeal  to  him. 
2.  What  comfort  they  have  in  God,  whose  neighlxnirs  unjustly 
condemn  them:  if  they  may  not  speak  to  them  with  any  hopes 
of  a  fair  hearing,  yet  they  may  speak  to  tlie  Almighty,  they  have 
easy  access  to  him,  and  shall  find  acceptance  with  him. 

III.  He  condemns  them  for  their  unjust  and  uncharitable  treat- 
ment of  him,  t).  4.  1.  They  falsely  accusefl  him,  and  that  was 
unjust;  Ye  are  forgers  of  lies.  They  framed  a  wrong  hypothesis 
concerning  the  Divine  Providence,  and  misrepresented  it,  as  if  it 
did  never  remarkably  afflict  any  but  wicked  men  in  this  world; 
and  from  thence  thev  drew  a  false  judgment  concerning  Job,  that 
he  was  certainly  a  hypocrite.  For  this  gross  mistake,  both  in 
doctrine  and  application,  he  thinks  an  indictment  of  forgery  lies 
against  them.  To  speak  lies  is  bad  enough,  though  but  at  second 
hand,  but  to  forge  them  with  contrivance  and  deliberation  is  much 
worse:  yet  against  this  wrong  neither  inuocency  nor  excellency 
will  be  a  fence.  2.  They  basely  deceived  him,  and  that  was 
unkind.  They  undertook  his  cure,  and  pretended  to  be  his 
physicians,  but  they  were  all  phvsicians  of  no  value;  "  idol-phy- 
sicians, who  can  do  me  no  more  good  than  an  idol  can."  They 
were  worthless  physicians,  who  neither  understood  his  case,  nor 
knew  how  to  prescribe  to  him;  mere  empirics,  who  pretended  to 
great  things,  but  in  conference  added  nothing  to  him — he  was 
never  the  wiser  for  all  they  said.  Thus,  to  broken  hearts  and 
wounded  consciences,  all  creatures,  without  Christ,  are  physicians 
of  no  value,  on  which  one  may  spend  all,  and  be  never  the  better, 
but  rather  grow  worse,   Mark,  5.  2G. 

IV.  He  begs  they  would  be  silent,  and  give  him  a  patient  hear- 
ing, ri.5,  6.  1.  He  thinks  it  would  be  a  credit  to  themselves,  if 
Ihey  would  say  no  more,  having  said  too  much  already;  "  Hold 
your  peace,  and  it  shall  be  ynvr  nisdom,  for  thereby  \on  will 
conceal  your  ignorance  and  ill-nature,  which  now  appear  in  all 
vou  sav."  They  pleaded  that  they  could  not  forbear  speaking; 
(ch.  4. 2. — 11. 2, 3.)  but  he  tells  them  that  they  had  more  consulted 
Iheir  own  reputation,  if  they  had  enjoined  themselves  silence. 
Better  sav  nothing  than  nothing  to  the  purpose,  or  that  w  hich  tends 
to  the  dishonour  of  God,  and  the  grief  of  our  brethren.  Iiren  a 
fool,  when  he  holds  his  peace,  is  counted  ^rise,  because  nothing 
appears  to  the  contrary,  Prov.  17.  28.  And  as  silence  is  an 
evidence  of  wisdom,  so  it  is  a  means  of  it,  as  it  gives  time  to 
think  and  hear.  2.  He  thinks  it  would  be  a  piece  of  justice  to  him, 
to  hear  what  he  had  to  say;  Hear  7inui  my  reasoning.  Perl  aps, 
thou<:h  they  did  not  interrupt  him  in  his  discourse,  yet  theyseemed 
careless,  and  did  not  much  heed  what  he  said;  he  therefore  begs 
they  would  not  only  hear,  but  hearken.  Note,  We  should  be  very 
willing  and  glad  to  hear  what  those  have  to   say  for  them«elveg. 


Before  Christ  1520. 


JOB,  XIII. 


The  Reply  of  Job. 


v\liuni,  upon  any  account,  wc  are  tempted  to  have  hard  thoughts 
ct.  Many  a  man,  if  he  could  but  be  iairly  heard,  would  be  fairly 
ae((uilte(l,  even  in  the  consciences  of  those  that  run  him  down. 

V.  He  endeavours  to  convince  them  of  the  wrong  they  did  to 
God's  honour,  while  they  pretended  to  i)lead  for  him,  v. 7,  8. 
They  vuluid  themselves  upon  it,  that  they  spake  for  God,  were 
advocates  for  him,  and  had  undertaken  to  justify  him  and  his 
proceedings  against  Job.  And  being  (as  ihev  thought)  of  counsel 
for  the  Sovereign,  they  expected  not  only  the  ear  of  the  court,  and 
the  last  word,  but  judgment  on  their  side.  But  Job  tells  them 
plainly,  1.  That  God  and  his  cause  did  not  need  such  advocates; 
"  Vv'iil  \TM  I'link  to  contend  for  God,  as  if  his  justice  were  clouded, 
and  wanlcu  to  be  clea.rcd  up,  or  as  if  he  were  at  a  loss  what  to  say, 
and  wanted  you  to  speak  for  him?  Will  you,  who  are  so  weak  and 
passionate,  put  in  for  llie  honour  of  pleading  God's  cause  ?"  GoofI 
work  ought  not  to  be  put  into  bad  hands.  Will  you  accept  his 
person?  If  those  who  have  not  right  on  their  side,  carry  their 
cause,  it  is  by  ihe  ])arliality  of  the  judge  in  favour  of  their  persons  ; 
but  G(id's  cause  is  so  just,  that  it  needs  no  such  methods  for  the 
support  of  it.  He  is  a  God,  and  can  plead  for  himself;  (Judg.fJ.  31.) 
and  if  you  were  for  ever  silent,  the  heavens  would  declare  liis 
righle'ousuess.  2.  That  God's  cause  suffered  by  such  nruiagement. 
Under  pretence  of  justifying  God  in  afflicting  Job,  ihey  niagisterially 
conihnui  him  as  a  hypocrite  and  a  bad  man.  "  This"  (sn\s  he) 
"  is  sjieaking  wickedly,"  (for  uncharitableness  and  censoriousness 
are  wickedness,  great  wickedness;  it  is  an  offence  to  God  to 
wrong  our  brethren,)  "  it  is  talking  deceitl'ully,  for  you  conflemn 
one  whom  yet  perhaps  your  own  consciences,  at  the  same  time, 
cannot  but  acquit.  Your  principles  are  false,  and  your  arguings 
fallacious;  and  will  it  excuse  you,  to  say.  It  is  for  God?''  No, 
for  a  good  intention  will  not  justify,  much  less  will  it  sanctifv,  a 
bad  word  or  action.  God's  truth  needs  not  our  lie,  nor  God's  cause 
either  our  shiful  policies  or  our  sinful  passions.  The  wrath  of  man 
works  not  the  righteousness  of  God,  nor  may  we  do  evil,  that  good 
may  come,  Rom.  3.  7,  8.  Pious  frauds  (as  they  call  them)  are 
impious  cheats ;  and  devout  persecutions  horrid  profanations  of  the 
name  of  God,  as  theirs  who  hated  their  brethren,  and  cast  them 
out,  saying.  Let  the  Lm'd  be  glorified,  Isa.  66.  5.     John,  16.  2. 

VI.  He  endeavours  to  possess  tlieni  with  a  fear  of  God's  judg- 
ment, and  so  to  bring  lliem  to  a  better  temper.  Let  them  not 
think  to  impose  upon  God  as  they  might  upon  a  man  like  then)- 
selves,  nor  expect  to  gain  his  countenance  in  their  bad  practices,  by 
pretending  a  zeal  for  him  and  his  honour.  "As  one  man  mocks 
another  by  flattering  him,  do  yon  think  so  to  mock  him  and 
deceive  him?"  Assuredly,  those  who  think  to  jnit  a  cheat  upon 
God,  will  prove  to  have  put  a  cheat  upon  themselves;  Be  not 
deceived,  God  is  not  mocked. 

That  they  might  not  think  thus  to  jest  with  God,  and  affront 
him,  he  would  have  them  to  consider  both  God  and  themselves, 
and  then  they  would  find  themselves  unable  to  enter  into  judg- 
ment with  him. 

1.  Let  them  consider  what  a  God  he  is,  into  whose  service 
they  had  thus  thrust  themselves,  and  to  whom  they  really  did  so 
much  disservice,  and  inquire  whether  they  could  give  him  a  good 
account  of  what  they  did. 

Consider,  (1.)  The  strictness  of  his  scrutiny  and  inquiries  con- 
cerning Ihem;  (y.  9.)  "Is  it  good  that  he  shonhl  search  you  out? 
Can  you  bear  to  have  the  |)rinciples  looked  into,  which  yon  go 
upon  in  your  censures,  ami  to  have  the  bottom  of  the  matter 
found  out?"  Note-,  It  concerns  us  all  seriouslv  to  consider  whether 
it  wdl  be  to  our  advantage  or  no,  that  God  searches  the  heart.  It 
is  good  to  :in  upright  nv.in,  who  means  honestly,  that  God  should 
search  him,  therefore  he  prays  for  it;  Search  me,  O  God,  and 
Anow  7ny  heart.  Gods  omniscience  is  a  witness  of  his  sincerity; 
but  it  is  bad  to  him  who  looks  one  way  and  rows  another,  that 
God  should  search  him  onl,  and  lay  him  open  to  his  confusion. 

(2.)  The  severity  of  his  rebukes  and  dis|)lcasure  against  them; 
fr.lO.)  " Ifye  do  accept  jyersons,  though  l)iit  secretly  and  in  heart,' 
he  will  sure/y  reprove  you ;  he  will  be  so  far  from  beinir  iileascd 
with  your  censures  of  me,  though  under  colour  of  viiKruatin"  him, 
'hat  he  will  resctit  them  as  a  great  jirovocation,  as  anv  prince  or  11 


great  man  would,  if  a  base  action  were  done  under  the  sanction  of 
his  name,  and  under  the  colour  of  advancing  his  interest."  Note, 
What  we  do  amiss,  we  shall  certainly  be  reproved  for,  one  way 
or  other,  one  time  or  other,  though  it  be  done  ever  so  secretly. 

(3.)  The  terror  of  his  majesty,  which,  if  they  would  duly  stand 
in  awe  of,  they  would  not  do  that  which  would  make  them 
obnoxious  to  his  wrath;  (y.  11.)  "  Shall  not  his  excellency  make 
you  afraid?  You  that  have  great  knowledge  of  God,  and  profess 
religion  and  a  fear  of  him,  how  dare  you  talk  at  this  rate,  and 
give  yourselves  so  great  a  liberty  of  speech?  Ought  ye  not  to 
walk  and  talk  in  the  fear  of  God?  Neh.  5.  9.  Should  not  his 
dread  fall  upon  you,  and  give  check  to  your  passions?"  Methinks, 
Job  speaks  this  as  one  that  did  himself  know  the  terror  of  the  Lord, 
and  lived  in  a  holy  fear  of  him,  whatever  his  friends  suggested  to 
the  contrary.  Note,  [1.]  There  is  in  God  a  dreadful  excellency. 
He  is  the  most  excellent  Being,  has  all  excellencies  in  himself, 
and  in  each  infinitely  excels  any  creature.  His  excellencies  in 
themselves  are  amiable  and  lovely.  He  is  the  most  beautiful 
Being;  but,  considering  man's  distance  from  God  by  nature,  and 
his  defection  and  degeneracy  by  sin,  his  excellencies  are  dreadful. 
His  power,  holiness,  justice,  yea,  and  his  goodness  too,  are 
dreadful  excellencies.  They  shall  fear  the  Lord  and  his  good- 
ness. [2.]  A  holy  awe  of  this  dreadful  excellency  should  fafi 
upon  us,  and  make  us  afraid.  This  would  awaken  impenitent 
sinners,  and  bring  them  to  repentance,  and  would  influence  all 
to  be  careful  to  please  him,  and  afraid  of  offending  him. 

2.  Let  them  consider  themselves,  and  what  an  unequal  match 
they  were  for  this  great  God;  {v.  12.)  "  Your  remembrances  (all 
that  in  you  for  which  you  hope  to  be  remembered  when  you 
are  gone)  are  like  unto  ashes,  worthless  and  weak,  and  easily 
trampled  on  and  blown  away;  your  bodies  arc  like  bodies  of  clay, 
mouldering  and  coming  to  nothing;  your  memories,  you  think, 
will  survive  your  bodies;  but,  alas!  they  are  like  ashes  which  will  be 
shovelled  up  with  your  dust."  Note,  The  consideration  of  our  own 
njeanness  and  mortality  should  make  us  afraid  of  offending  God, 
and  is  a  good  reason  why  we  should  not  despise  and  trample  u|>on 
our  brethren.  Bishop  Patrick  gives  another  sense  of  this  verse: 
"  Your  remonstrances  on  God's  behalf  are  no  better  than  dust,  and 
the  arguments  you  accumulate,  but  like  so  many  heaps  of  dirt." 

13.  Hold  j^our  peace,  let  me  alone,  that  I  may 
speak,  and  let  come  on  me  what  7viU.  14.  Where- 
fofe  do  I  take  my  fle.sh  in  my  teeth,  and  put  my 
life  in  mine  hand?  15.  Though  he  slay  me,  yet 
will  I  trust  in  him:  but  I  will  maintain  mine  own 
ways  before  him.  16.  He  also  s/uill  be  my  salva- 
tion: for  an  hypocrite  shall  not  come  before  him. 
17.  Hear  diligently  my  speech,  and  my  declara- 
tion, with  your  ears.  18.  Behold,  now,  I  have 
ordered  mi/  cause;  I  know  that  I  shall  be  justified. 

19.  Who  is  he  that  will  plead  with  me?  for  now, 
if    I  hold   tny  tongue,   I   shall   give   up  the   ghost. 

20.  Only  do  not  two  tlii)tgs  unto  me:  then  will  I 
not  hide  myself  from  thee.  21.  Withdraw  thine 
hand  far  from  me:  and  let  not  tliy  dread  make 
me  afraid.  22.  Tiien  call  thou,  and  I  will  answer: 
or  let  me  speak,  and  answer  thou  me. 

Job  here  takes  hold,  fast  hold,  of  his  integrity,  as  one  that 
was  resolved  not  to  let  it  go,  nor  suffer  it  to  be  wrested  from  him: 
his  firmness  in  this  matter  is  commendable,  and  his  warnmess 
excusable. 

I.  He  entreats  his  friends  and  all  the  company  to  let  him  alone, 
and  not  interrupt  him  in  what  he  was  about  to  say,  (y.l3.)  but 
diliacnlly  to  hearken  to  it,  »).  17.  He  would  have  his  own  ])ro- 
tcstation  to  be  decisi\r,  for  none  but  (.!od  and  himself  knew  his 
heart;   "  Be  silent,  Ihcnforc,  and  let  me  hear  no  more  of  you,  but 


Eefore  Christ  1520. 


JOB,  XIII. 


The  llcply  of  Job. 


hearken  diligeiillv  to  what  I  say,  and  let  my  own  oath  for  con- 
firmatiim  be  an  end  of  the  strife." 

II.  lie  resolves  fo  adhere  to  the  testimony  his  own  conscience 
pave  of  his  integrity  ;  and  though  his  friends  called  it  obstinacy, 
lluit  should  not  shake  his  constancy  ;  "  I  will  speak  in  my  own 
defence,  and  let  come  on  me  what  will,  «.  13.  Let  niv  friends  pnt 
what  constrnction  they  please  upon  it,  and  think  the  worse  of  me 
for  it,  I  hope  God  will  not  make  ray  necessary  rfefeiice  to  he  my 
p/"fence,  as  you  do  :  he  will  justify  me,  (p.  18.)  and  then  nothing 
can  come  amiss  to  nie."  Note,  Those  that  are  upright,  and  have 
the  assiir.auce  of  their  uprightness,  may  cheerfully  welcome  every 
event.  Come  what  will,  bene  prceparattim  pectus — they  are  ready 
for  it.  He  rcsolves  (xy.  1.5.)  that  he  will  maintain  his  own  ways  ; 
lie  will  never  part  with  the  satisfaction  he  had  in  having  talked 
uprightly  with  God  ;  hut,  though  he  could  not  justify  every  word 
he  had  spoken,  yet,  in  the  general,  his  ways  were  good,  and  he 
would  maintain  it;  and  why  should  he  not,  since  that  was  his 
great  support  under  his  present  exercises,  as  it  was  Hezekiah's, 
.V(»(',  Lord,  remember  how  I  have  walked  before  thee!  Nay,  he 
Mould  not  only  not  betray  his  own  cause,  or  give  it  up,  but  he 
vould  openly  avow  his  sincerity,  for,  (r.  19.)  "If  I  hold  my 
tongue,  and  do  not  speak  for  myself,  my  silence  now  will  for  ever 
silence  me,  for  I  shall  certainly  give  up  the  ghost,"  u.  19,  "If  I 
cannot  be  cleared,  yet  let  me  be  eased  by  what  I  say,"  as  Elihu, 
ch.  32.  17,  20. 

III.  He  complains  of  the  extremity  of  pain  and  misery  he  was 
in  ;  (v.  14.)  Wherefore  do  I  take  my  flesh  in  my  teeth?  That  is, 
1.  "Why  do  I  suffer  such  agonies  ?  I  cannot  but  wonder  that  God 
should  lay  so  much  upon  me,  when  he  knows  I  am  not  a  wicked 
man."  He  was  ready,  not  only  to  rend  his  clothes,  but  even  to 
fear  his  flesh,  through  the  greatness  of  his  affliction,  and  saw 
himself  at  the  brink  of  death,  and  his  life  in  his  hand,  yet  his 
friends  could  not  charge  him  with  any  enormous  crime,  nor  could 
he  himself  discover  any;  no  marvel  then  that  he  was  in  such 
confusion.  2.  "Why  do  I  stifle  and  smother  the  pi'otestations  of 
my  innocency?"  When  a  man  with  great  difficulty  keeps  in  what 
he  would  say,  he  biles  his  lips  :  "Now,"  says  he,  "  why  may  not 
I  take  liberty  to  speak,  since  I  do  but  vex  myself,  add  to  my 
torment,  and  endanger  my  life,  bv  refraining?"  Note,  It  would 
veY  the  most  patient  man,  when  he  has  lost  every  thing  else,  to 
be  denied  the  comfort  (if  he  deserves  it)  of  a  good  conscience  and 
a  good  name. 

IV.  He  comforts  himself  in  God,  and  still  keeps  hold  of  his 
confidence  in  him.     Observe  here, 

1.  What  he  depends  upon  God  for:  Justification  and  Salvation, 
the  two  great  things  we  hope  for  through  Christ.  (1.)  Justifica- 
tion ;  (I'.IB.)  J  have  ordered  my  cause,  and,  upon  the  whole 
matter,  I  know  that  I  shall  be  justified.  This  he  knew,  because 
he  knew  that  his  Redeemer  lived,  ch.  19.  25.  They  whose  hearts 
are  upright  with  God,  in  walking  not  after  the  flesh,  but  after  the 
Spirit,  may  be  sure  that  through  Christ  there  shall  be  no  con- 
demnation to  them,  but  that,  whoever  lays  any  thing  to  their 
charge,  they  shall  be  justified.  (2.)  Salvation;  (i'.16.)  He  also 
shall  be  my  salvation.  He  means  it  not  of  temporal  salvation,  he 
had  little  expectation  of  that,  but,  concerning  his  eternal  salvation, 
he  was  very  confident  that  God  would  not  only  be  his  Saviour  to 
make  him  hapjiv,  but  his  Salvation,  in  the  vision  and  fruition  of 
whom  he  should  be  happy.  And  the  reason  why  he  depended  on 
GimI  for  salvation,  is,  Because  a  hypocrite  shall  not  come  before 
him.  He  knew  himself  not  to  be  a  hypocrite,  and  that  none  but 
hypocrites  are  rejected  of  God,  and  therefore  concluded  he  should 
not  be  rejected.  Sincerity  is  our  evangelical  perfection,  nothing 
will  ruin  us  but  the  want  of  that. 

2.  With  what  constancy  he  depends  upon  him  ;  Though  he  slay 
vie,  yet  xoill  I  trust  in  him,  t'.lS.  This  is  a  high  expression  of 
faith,  and  what  we  should  all  labour  to  come  up  to  ;  to  trust  in 
God,  though  he  slay  us.  That  is,  we  must  be  well  pleased  with 
God  as  a  Friend,  even  then  when  he  seems  to  come  forth  against 
us  as  an  Enemy,  eh.  23.  8.  .10.  We  must  believe  that  all  shall  work 
Icr  good  to  us,  even  then  when  all  seems  to  make  against  us, 
Jer.  24.  5.    W'c  nwist  proceed  and  persevere  in  the  wav  of  our  duty, 

VOL.  II.  o9 


though  it  costs  us  all  that  is  dear  to  us  in  this  world,  even  lite 
itself,  Heb.  11.  35.  We  must  depend  upon  the  performance  of  the 
promise,  when  all  the  ways  leading  to  it  are  shut  up,  Rom.  4. 18. 
We  must  rejoice  in  God,  when  we  have  nothing  else  to  rejoice  in, 
and  clea\e  to  him,  yea,  though  we  cannot  for  the  present  find 
comfort  in  him.  In  a  dying  hour,  we  must  derive  from  him  living 
comforts  ;  and  this  is  to  trust  in  him,  though  he  slay  us. 

V.  He  wishes  to  argue  the  case  even  with  God  "himself,  if  he 
might  but  have  leave  to  settle  the  |)reliminaries  of  the  treaty, 
V.  20 .  .  22.  He  had  desired  (  v.  3.)  to  reason  with  God,  and  is  still 
of  the  same  mind  ;  he  will  not  hide  himself,  that  is,  he  will  not 
decline  the  trial,  nor  dread  the  i.ssue  of  it,  but  under  two  provisos, 

1.  That  his  body  might  not  be  tortured  with  this  extpiisite  pain  ; 
"Withdraic  thine  hand  far  from  me;  for,  while  I  am  in  this 
extremity,  I  am  fit  for  nothing.  I  can  make  a  shift  to  talk  with 
ray  friends,  but  I  know  not  how  to  address  myself  to  thee."  When 
we  are  to  converse  with  God,  we  have  need  to  be  composed,  and 
as   free  as   possible  from  every  thing  that  may  make  us  uneasy. 

2.  That  his  mind  might  not  be  terrified  with  the  tremendous 
majesty  of  God  ;  "LH  not  thy  dread  make  me  afraid ;  either  let 
the  manifestations  of  thy  presence  be  familiar,  or  let  me  be  enabled 
to  bear  them  without  disorder  and  disturbance."  Moses  himself 
trembled  before  God,  so  did  Isaiah  and  Habakkuk:  O  God,  thou 
art  terrible  even  in  thy  holy  places.  "  Lord,"  says  Job,  "let  me  not 
be  put  into  such  a  consternation  of  spirit,  together  with  this  bodily 
affliction,  for  then  I  must  certainly  droj)  the  cause,  and  shall  make 
nothing  of  it."  See  what  a  folly  it  is  for  men  to  put  off  their  re- 
pentance and  conversion  to  a  sick-bed,  and  a  death-bed  !  How  can 
even  a  good  man,  much  less  a  bad  man,  reason  with  God,  so  as  to 
be  justified  before  him,  when  he  is  upon  the  rack  of  pain,  and  under 
the  terror  of  the  arrests  of  death  ?  At  such  a  time,  it  is  very  bad  to 
have  the  great  work  to  do,  but  very  comfortable  to  have  it  done, 
as  it  was  to  Job,  who,  if  he  might  but  have  a  little  breathing  time, 
was  ready  either,  (1.)  To  hear  God  speaking  to  him  by  his  word, 
and  return  an  answer;  Call  thou,  and  I  will  ansicer;  or,  (2.)  To 
speak  to  him  by  prayer,  and  expect  an  answer  ;  Let  me  speak,  and 
ansiver  thou  me,  v. 22.  Compare  this  with  c/i.9.  34,  35.  where 
he  speaks  to  the  same  purport.  In  short,  the  badness  of  his  case 
was  at  present  such  a  damp  upon  him,  as  he  could  not  get  over  ; 
otherwise  he  was  well-assured  of  the  goodness  of  his  cause,  and 
doubted  not  but  to  have  the  comfort  of  it  at  last,  when  the  present 
cloud  was  over.  With  such  holy  boldness  may  the  upright  come 
to  the  throne  of  grace,  not  doubting  but  to  find  mercy  there. 

23.  How  many  are  mine  iniquities  and  sins  ? 
make  me  to  know  my  transgression  and  my  sin. 
24.  Wherefore  hidest  thou  thy  face,  and  holdest 
me  for  thine  enemy  ?  25.  Wilt  thou  break  a  leaf 
driven  to  and  fro?  and  wilt  thou  pursue  the  firy 
stubble?  26.  For  thou  writest  bitter  thuigs  against 
me,  and  makest  me  to  possess  the  iniquities  of  my 
youth.  27.  Thou  puttest  my  feet  also  in  the 
stocks,  and  lookest  narrowly  unto  all  my  paths  ; 
thou  settest  a  print  upon  the  heels  of  my  feet. 
28.  And  he,  as  a  rotten  thing,  consumeth,  as  a 
garment  that  is  motii  eaten. 

Here, 

I.  Job  inquires  after  his  sins,  and  begs  to  have  them  discovered 
to  him  :  he  looks  up  to  God,  and  asks  him  what  was  the  number 
of  them  ;  Hoxo  many  are  mine  iniquities,  and  what  the  particulars 
of  them  ?  Make  me  to  know  my  transgressions,  d.  23.  His  friends 
were  ready  enough  to  tell  him  how  numerous  and  how  heinous 
they  were,  ch.  22.  5.  "  But,  Lord,"  says  he,  "  let  me  know 
them  from  Thee,  for  thy  judgment  is  according  to  truth,  their's  is 
not."  This  may  be  taken,  cither,  1.  As  a  passionate  complaint  of 
hard  usage,  that  he  was  jmnished  for  his  faults,  and  yet  was  nut 
tcld  what  his  faults  were.     Or,  2.  .\s  a  prudent  appeal   to  Gu./ 


Before  Cliiist  1^20. 


JOB,  Mil,  XIV. 


The  Reply  of  Job. 


from  the  censiiiTs  of  liis  fiieiuLi;  he  desired  (hat  ;iU  his  sins  might 
he  ijroiight  to  lisht,  as  knowing  Ihey  would  then  appear  not  so 
niany,  nor  so  mighty,  as  his  friends  suspected  iiini  to  be  giiiUy  of. 
Or,  3.  As  a  pious  request,  to  the  same  purport  with  that  which 
Eliliu  directed  him  to;  c/i.  34.  32.  That  which  I  see  not,  f  each 
IhoH  vie.  Note,  A  true  penitent  is  wiMing  to  Isnow  the  worst  of 
himself ;  and  we  should  ail  desire  to  itnow  what  our  transgressions 
are,  that  we  may  he  particular  in  the  confession  of  them,  and  on 
our  guard  against  then>  for  the  future. 

II.  He  hilterly  complains  of  God's  wiihdrawings  from  him; 
(f.24.)  Whorefore  kidest  thou  thy  face?  This  must  he  meant  of 
something  more  th.-.n  hisoirtward  afflictions:  for  the  loss  of  estate, 
children,  health,  might  well  consist  with  God's  love;  when  that  was 
all,  he  blessed  Ihe  name  of  the  Lord  ;  hut  his  soul  nas  a/so  sore 
vexed,  and  that  is  it  wliicli  he  here  laments.  1.  That  the  favours  of 
the  Almighty  were  suspended  ;  God  hid  his  face  as  one  strange  to 
him,  displeased  with  him,  shy  and  regardless  of  him.  2.  That 
Ihe  terrors  of  the  Almighty  were  inflicted  and  impressed  upon  him ; 
God  held  him  for  his  enemy;  shot  his  arrows  at  him,  (c/t.  6.  4.) 
and  set  him  as  a  mark,  ch.  7.  20.  Note,  The  holy  God  sometimes 
denieshis  favours,  and  discovers  his  terrors,  to  the  best  and  dearest 
of  his  saints  and  servants  in  this  world.  This  case  occurs,  not  only 
in  the  production,  but  sometimes  in  the  progress,  of  the  divine 
life ;  evidences  for  heaven  are  eclipsed,  sensible  communions  inter- 
rupted, dread  of  divine  wrath  impressed,  and  the  returns  of  com- 
fort, for  the  present,  despaired  of,  Ps.  77.  7..5). — 80.7,15,16. 
These  are  grievous  burthens  to  a  graci<ius  soul,  that  values  God's 
loving-kindness  as  better  than  life,  I'rov.  IH.  14.  A  xrounded 
spirit  who  can  bear?  Job,  by  asking  here.  Why  hidest  thou  thy 
face?  teaches  us,  that  when,  at  anytime,  we  are  u  (ler  the  sense  of 
God's  withdrawings,  we  are  concerned  to  inquire  into  the  reason 
of  them;  what  is  the  sin  for  which  he  corrects  us;  and  what  Ihe 
good  he  designs  us.  Job's  sufferings  were  typical  of  the  sufferings 
of  Christ,  from  whom  not  only  men  hid  their  faces,  (Isa.oS.  3.) 
but  God  hid  his.  Witness  the  darkness  which  surrounded  him  on 
Ihe  cross,  when  he  cried  out.  My  God,  7iiy  God,  why  hast  thou 
forsaken  me  ?  If  this  were  done  to  these  green  trees,  what  shall 
be  done  to  the  dry?     They  will  for  ever  be  forsaken. 

III.  He  humbly  pleads  with  God  his  own  utter  inability  to 
sfan<f  before  him  :  (j'.  25.)  "  Wilt  thou  break  a  leaf,  ■pursue  the  dry 
stubble?  Lord,  is  it  for  thine  honour  to  trample  upon  one  that  is 
down  already?  Or  to  crush  one  that  neither  has,  nor  pretends  to, 
any  po\\er  to  resist  thee?"  Note,  We  ought  to  have  such  an 
apprehension  of  the  goodness  and  compassion  of  God,  as  to 
believe  that  he  will  not  break  the  bruised  reed,   Matth.  12.  20. 

IV.  He  sadly  complains  of  God's  severe  dealings  with  him  :  he 
owns  it  was  for  his  sins  that  God  thus  contended  with  him,  but 
thinks  it  hard, 

1.  That  his  former  sins,  Inn;;  since  committed,  should  now  be 
remembered  nsiiiiisl  him,  and  he  slunild  l)e  reckoned  with  for  the 
old  scores;  (t'.2fi.)  Tliou  icritrst  bitter  thiiir/s  nf/aiitst  inc.  Afflic- 
tions rue  bitter  lliinns  ;  writing  of  them  denotes  deliberalion  and 
determination,  written  as  a  warrant  for  execution  ;  it  denotes  also 
the  continuance  of  his  affliction,  for  that  which  is  written  remains, 
and,  "Herein  thou  niakcst  me  to  possess  the  iniquities  of  niy  youth," 
that  is,  "thou  punishest  me  for  them,  and  therel)y  pu' .est  me  in 
mind  of  them,  an<'  obliges!  me  to  renew  my  repentance  for  them." 
Note,  ( 1 .)  God  sometimes  writes  very  bitter  things  asrainst  the 
best  and  dearest  of  his  saints  and  servants,  both  in  outward  afflic- 
tions and  inward  disquiet ;  trouble  in  body  and  trouble  in  mind,  that 
he  may  humble  them  and  prove  them,  and  do  lliem  good  in  their 
latter  end.  (2.)  That  the  sins  of  youth  are  often  the  smart  of  age, 
both  in  respect  of  sorrow  within,  (Jer.  31.  10,  10.)  and  suffering 
without,  e/i.  20.  11.  Time  does  not  wear  out  the  guilt  of  sin. 
(3.)  That  when  fiod  writes  bitter  tldusrs  against  us,  his  design 
therein  is,  to  ni'.ke  us  possess  our  ini(|uiti('s,  to  brlns  forgotten  sins 
to  mind,  and  so  to  bring  us  to  remorse  for  them,  ay  to  break  us  off 
from  tl:em.      This  is  all  the  fruit,  to  take  away  our  sin. 

2.  That  his  present  mistakes  and  miscarriigcs  should  bt  so 
strictly  taken  notice  of,  and  so  severely  animadverted  upon;  (i).  37.) 
"  Thon  putlest  my  feet  also  in  the  stocks,  not  only  to  afflict  me,  and 


expose  me  to  shame,  not  only  to  keep  me  from  escaping  the  strokes 
of  thy  wrath,  but  that  thou  mayest  critically  remark  ait  my  mc. 
tions,  and  look  narrowly  to  all  my  paths,  to  correct  me  for  ever} 
false  step,  nay,  for  but  a  look  awry,  or  a  word  misapplied  ;  nav, 
thou  settcst  a  print  upon  the  heels  of  my  feet,  scorest  down  every 
thing  I  do  amiss,  to  reckon  for  it ;  or,  no  sooner  have  I  trodden 
wrong,  though  ever  so  little,  than  immediately  I  smart  for  it;  the 
punishment  treads  upon  the  very  heels  of  the  sin.  Guilt,  both  of 
the  oldest  and  of  the  freshest  date,  is  put  together,  to  make  up  the 
caose  of  my  calanuty."  Now,  (1.)  It  was  not  true  that  God  did 
thus  seek  advantages  against  him  ;  he  is  not  thus  extreme  to  mark 
what  we  do  amiss  ;  if  he  were,  there  were  no  abiding  for  us, 
Ps.  130.  3.  Rut  he  is  so  far  from  this,  that  he  deals  not  with  us 
according  to  Ihe  desert,  no  not  of  our  manifest  sins  which  are  not 
found  by  secret  search,  Jer.  2.  34.  This  therefore  was  the  lan- 
gnaie  of  Job's  melancholy  ;  his  sober  thoughts  never  represented 
God  thus  as  a  hard  Master.  (2.)  Rut  we  should  keep  such  a  strict 
a  1(1  jealous  eye  as  this  upon  oui-selves  and  our  own  steps,  both 
for  the  discovery  of  sin  |>asf,  and  the  yirevention  of  it  for  the  future. 
It  is  good  for  us  alt  to  ponder  the  path  of  onr  feet. 

V.  He  finds  himself  wasting  away  apace  under  the  heavy  hand 
of  God,  r.20.  He,  that  is,  man,  as  a  rotten  thing,  the  principle 
of  whose  putrefaction  is  in  itself,  consumes,  even  like  a  moth-eaten 
garment,  which  becomes  continually  worse  and  worse.  Or,  He, 
that  is,  God,  like  rottenness,  and  like  a  moth,  consumes  me. 
Compare  this  with  Hos.  5. 12.  I  will  be  anto  Eplircin  as  a  inotli, 
and  to  the  house  of  Judah  as  rottenness:  and  see  Ps.  3!).  11, 
Note,  Man,  at  the  best,  wears  fast;  but,  under  G(id's  rebukes 
especially,  he  is  soon  gone.  While  there  is  si>  little  soundness  in 
the  soul,  no  marvel  there  is  so  little  soundness  in  the  Viff',, 
Ps.  38.  3. 

CHAP.  XIV. 

Job  had  turned  from  speaking  to  his  friends, finding  it  to  no  purpose  to  reason 
witli  them,  and  here  goes  on  to  speak  to  God  and  himself.  He  had  reminded 
his  friends  of  their  frailty  and  mnrtality  ;  (cA.  13. 12.)  here  he  reminds  him- 
self e/  his  oini,  and  pleads  it  with  God  for  some  mitigation  of  his  miseries. 
We  have  here  an  account,  I.  Of  man's  life,  that  it  is,  1.  Short,  r.  1.  2.  Sor- 
rouful,r.l.  3.  Sinful,  r.  4.  4.  Stinted,  v.  5,  M.  II.  Of  man's  death, 
that  it  puts  a  final  period  to  our  present  life,  to  which  tee  shall  not  agait 
return,  r.  7 .  .^2.  "That  it  hides  us  from  the  calamities  of  life;  ft-.  13.) 
destroys  the  hopes  of  life;  (r.  18,  1'.).)  sends  us  away  from  the  business  oj 
life ;  {v.  20.)  and  keeps  us  in  ihe  dark  concerning  our  relations  in  this  life, 
how  much  soercr  we  have  formerly  been  in  care  alinuf  them,  v.  21,  22. 
///.  The  use  Job  makes  of  all  this.  1 '.  He  pleads  it  n-ith  God.  whn,  he  thought, 
icas  too  strict  and  serere  with  liim;  {v.  10,17.)  begging  that,  in  considera- 
tion of  his  frailty,  he  would  not  contend  with  him  ;  (  r.  3.)  but  grant  him  some 
respite,  r.  6.  2.  He  engages  himself  to  prepare  for  death,  {v.  14.)  mid 
encom'ttges  himself  to  hope  that  it  would  be  comfortable  to  him,  v.  15.  This 
cliapter  is  proper  for  funeral  solemnities  ;  and  serious  meditations  on  it  will 
kelp  us  both  to  get  gooil  by  the  death  of  others,  and  to  get  ready  for  our  own. 

1.  1\/rAN  that  is  born  of  a  woman,  is  of  few 
--vJ^  days,  and  full  of  trouble.  2.  He  cometh 
fortb  like  a  flower,  and  is  cut  down  :  he  fleeth 
also  as  a  shadow,  and  continueth  not.  3.  And 
dost  thou  open  thine  eyes  upon  such  an  one,  and 
brins;est  me  into  judgment  with  thee?  4.  Who  can 
bring  a  clean  t/iitig  out  of  an  unclean?  not  one. 
5.  Seeing  his  days  are  determined,  the  number  of 
his  months  arc  with  thee,  thon  hast  appointed  his 
bounds,  that  he  cannot  pass  ;  6.  Turn  from  him, 
that  lie  may  rest,  till  he  shall  accomplish,  as  an 
hireling,  his  day. 

We  are  here  led  to  think, 

I.  Of  the  original  of  ntinian  life;  God  is  indeed  its  great  Origi- 
nal, for  he  breathed  into  man  the  breath  of  life,  and  in  him  we  live; 
but  we  date  it  from  our  birth,  and  thence  we  must  date  both  ils 
frailty  and  its  pollution.     Its  frailly;   Man,  that  is  born  of  o  »i^ 


Before  Christ  1520. 


JOB,  XIV. 


The  lu-jily  of  Job. 


man,  is  therefore  of  few  days,  v.l.  It  may  ivfer  to  the  first 
Woman,  who  was  called  Eve,  because  she  was  the  mother  of  all 
living:  of  her,  who,  being  deceived  by  the  tempter,  was  first  in 
the  transgression,  we  are  all  boru,  and  consetiuently  derive  from  her 
that  sin  and  corruption  which  both  shorten  our  davs,  and  sadden 
them.  Or  it  may  refer  to  every  man's  immediate  mother.  The 
woman  is  the  weaker  vessel,  and  we  know  that  Partus  scqmiur 
vcntrem — The  child  takes  after  the  mother.  Let  not  the  strong 
man  therefore  glory  in  his  strength,  or  in  tlie  strength  of  his 
father,  but  remember  that  he  is  born  of  a  wom<in,  and  that,  when 
God  pleases,  tlie  mighty  men  become  as  women,  Jer.  51 .  30.  2.  Its 
pollution;  (v.  4.)  Who  can  I/ring  a  clean  thine/  out  of  an  iinclea7i? 
if  man  be  boru  of  a  woman  th.at  is  a  sinner,  how  can  it  be 
otherwise  than  that  he  should  be  a  sinner?  See  ch.  25.  4.  How 
can  he  be  clean  that  is  born  of  a  teaman?  Clean  children  cannot 
come  from  unclean  parents,  any  more  than  pure  streams  from  an 
impure  spring,  or  grapes  from  thorns.  Our  habitual  corruption  is 
<ierived,  with  our  nature,  from  our  parents,  and  is  therefore  bred  in 
the  bone:  our  blood  is  not  onlv  attainted  by  a  legal  conviction,  but 
tainted  with  an  hereditary  disease.  Our  Lord  .Tesns,  being  made 
sin  for  us,  is  said  to  be  made  of  a  woman,  Gal.  4.  4. 

II.  Of  the  nature  of  human  life  ;  it  is  a  flower,  it  is  a  shadow, 
V.  2.  The  flower  is  fading,  and  all  its  beauty  soon  withers  and  is 
gone.  The  shadow  is  fleeting,  and  its  very  being  will  soon  be  lost 
and  drowned  in  the  shadows  of  the  night:  of  neither  do  we  make 
any  account,  in  neither  do  we  put  anv  confidence. 

III.  Of  the  shortness  and  uncertainty  of  human  life  ;  man  is  of 
few  dap.  Life  is  computed,  not  by  months  or  years,  but  by  days, 
for  we  cannot  be  sure  of  any  day  bnt  that  it  may  be  our  last. 
These  days  are  few,  fewer  tlian  we  think  of ;  few,  at  the  most,  in 
comparison  with  the  days  of  the  first  patriarchs,  much  more,  in 
comparison  with  the  days  of  eternity  ;  but  much  fewer  to  most, 
who  come  short  of  what  we  call  the  age  of  man.  Man  sometimes 
no  sooner  comes  fortli,  than  he  is  cut  down,  comes  fortli  out  of 
the  womb,  than  he  dies  in  the  cradle,  comes  forth  into  the  world 
and  enters  into  the  business  of  it,  than  he  is  hurried  away  as  soon 
as  he  has  laid  his  hand  to  the  plough.  If  not  cut  down  immediately, 
yet  it  flees  as  a  shadow,  and  never  continues  in  one  stay,  in  one 
shape,  but  the  fashion  of  it  passes  away :  so  does  this  world  and 
our  life  in  it,  iCor.  7.  31. 

IV.  Of  the  calamitous  state  of  human  life ;  man,  as  he  is  short- 
lived, so  he  is  sad-lived.  Though  he  had  but  a  few  days  to  spend 
here,  yet  if  he  might  rejoice  in  those  few,  it  were  well  ;  (a  short 
life  and  a  merry,  is  the  boast  of  some  ;)  but  it  is  not  so;  during 
Iheie  few  days,  he  is  full  of  trouble,  not  only  troubled,  but  full  of 
trouble,  either  toiling  or  fretting,  grieving  or  fearing;  no  day  passes 
without  some  vexation,  some  hurry,  some  disorder  or  other. 
They  that  are  fond  of  the  world,  shall  have  enough  of  it.  He 
is  satur  tremorc — full  of  commotion.  The  fewness  of  his  days 
creates  him  a  continual  trouble  and  uneasiness  in  expectation  of 
the  period  of  them,  and  he  always  hangs  in  doubt  of  his  life.  Yet 
since  man's  days  are  so  full  of  trouble,  it  is  well  that  they  are  few, 
tliat  the  soul's  im))risonnient  in  the  body,  and  banishment  from 
the  Lord,  are  not  perpetual,  are  not  long.  When  we  come  to 
heaven,  our  days  will  be  many,  and  perfectly  free  from  trouble, 
and,  in  the  mean  time,  faith,  hope,  and  love,  balance  the  present 
grievances. 

V.  Of  the  sinfulness  of  human  life,  arising  from  the  sinfulness  of 
the  human  nature.  So  some  understand  thai  question;  (m.4.)  WAo 
can  bring  a  clean  thing  out  of  an  unclean?  A  clean  performance 
from  an  unclean  principle  ?  Note,  Actual  transgressions  are  the 
natural  product  of  habitual  corruption;  which  is  therefore  called 
original  sin,  because  it  is  the  original  of  all  our  sins.  This  holy 
Job  here  laments,  as  all  that  are  sanctified  do,  running  up  the 
streams  to  the  fountain ;  (Ps.  51.  5.)  and  some  think  he  intends  it 
as  a  plea  with  God  for  compassion ;  "  Lord,  be  not  extreme  to  mark 
my  sins  of  human  frailtvand  infirmity,  for  thou  knowest  my  weak- 
ness ;  O  remember  that  lam  flesh."  The  Chaldee-paraphrase  has 
an  observable  reading  of  this  verse;  Who  can  make  a  man  clean, 
that  is  polluted  with  sin?  Cannot  one?  that  is,  God.  Or  who  but 
God,  who  is  one,  and  ii-ill  spare  him  ?  God,  by  his  almighty  grace. 


can  change  the  skin  of  the  Ethiopian,  the  -skin  of  Job,  though 
clothed  with  worms. 

V'l.  Of  the  settled  period  of  human  life,  r.  5.  We  are  here 
assured,  1.  That  our  life  will  conu-  to  an  end  ;  our  days  upon  earth 
are  not  numberless,  are  not  endless,  no,  they  are  numbered,  and 
will  soon  be  finished,  Dan.  5. 'IG.  2.  That  it  is  determined,  in  the 
counsel  and  decree  of  God,  how  long  wc  .shall  live,  and  when  we 
shall  die.  The  nun)ber  of  our  months  is  with  (iod,  at  the  dis- 
posal of  his  power  which  cannot  be  controlh'd,  and  under  the  view 
of  his  omniscience  which  cannot  be  deceived.  It  is  certain  that 
God's  providence  has  the  ordering  of  the  ))eri()d  of  our  lives,  our 
times  are  in  his  hand,  the  powers  of  nature  depend  upon  him, 
and  act  under  him  ;  in  him  we  live  and  move,  diseases  arc  his 
servants,  he  kills  and  makes  alive,  nothing  comes  to  pass  by 
chance,  no  not  the  execution  done  by  a  bow  drawn  at  a  venture  ; 
it  is  therefore  certain  that  God's  prescience  has  determined  it 
before,  for  known  unto  God  are  all  his  works.  Whatever  he  does, 
he  determined,  yet  with  a  regard  partly  to  the  settled  course  of 
viature,  (the  end  and  the  means  are  determined  together,)  and  to 
the  settled  rules  of  moral  governmeni,  jjunishing  evil,  and  reward- 
ing good,  in  this  life  ;  we  are  no  more  governed  by  the  Stoic's 
blind  fate  than  by  the  Epicurian's  blind  fortune.  3.  That  the 
bounds  God  has"  fixed,  we  cannot  pass,  for  his  counsels  are 
unalterable,   his  foresight  being  infallible. 

These  considerations  Job  here  urges  as  reasons, 

(l.)Why  God  should  not  be  so  strict  in  taking  cognizance  of 
him,  and  of  his  slips,  and  failings;  (v.  3.)  "  Since  1  have  such 
a  corrupt  nature  within,  and  am  liable  to  so  much  trouble,  which 
is  a  constant  temptation  from  without,  dost  thou  open  thine  eyes 
and  fasten  them  upon  such  a  one,  extremely  to  mark  what  I  do 
amiss  ?  ch.  13.  27.  And  dost  thou  bring  me,  such  a  worthless 
worm  as  I  am,  into  judgment  with  thee  who  art  so  quick-sighted 
to  discover  the  least  failing,  so  holy  to  hate  it,  so  just  to  condemn 
it,  and  so  mighty  to  punish  it?  "  The  consideration  of  our  own 
inability  to  contend  with  God,  of  own  our  sinfulness  and  weak- 
ness, should  engage  us  to  pray,  Lord,  enter  not  into  judgment 
with  thtf  servant. 

(2.)  Why  he  should  not  be  so  severe  in  his  dealings  with  hi  ii ; 
"Lord,  I  have  but  a  little  time  to  live,  I  must  certainly  and  shortly 
go  hence,  and  the  few  days  I  have  to  spend  here  are,  at  the  best, 
full  of  trouble.  O  let  me  have  a  little  respite,  v.  6.  Turn  from 
afflicting  a  poor  creature  thus,  and  let  him  rest  awhile  ;  allow  him 
some  breathing  time,  until  he  shall  accomplish,  as  a  hireling,  hii 
day.  It  is  appointed  to  me  once  to  die,  let  that  one  day  suffice 
me",  and  let  me  not  thus  be  continually  dying,  dying  a  thousand 
deaths.  Let  it  suffice  that  mv  life,  at  best,  is  as  the  day  of  an 
hireling,  a  day  of  toil  and  labour  ;  I  am  content  to  accomplish 
that,  and  will  make  the  best  of  the  common  hardships  of  human 
life,  the  burthen  and  heat  of  the  day;  but  let  me  not  feel  those 
uncommon  tortures,  let  not  my  life  be  as  the  day  of  a  malefactor, 
all  execution-day."  Thus  may  we  find  some  relief  under  great 
troubles,  by  recommending  ourselves  to  the  compassion  of  that 
God  who  knows  our  frame,  will  consider  it,  and  our  being  out  of 
frame  too. 

7.  For  there  is  hope  of  a  tree,  if  it  be  cut  down, 
that  it  -will  .sprout  again,  and  that  the  tender  branch 
thereof  will  not  cease.  8.  Though  the  root  there- 
of wax  old  in  the  earth,  and  the  stock  thereof  die 
in  the  ground  ;  9.  Yet,  through  the  scent  of  water, 
it  will  bud,  and  bring  forth  boughs  like  a  plant. 
10.  But  man  dieth,  atid  wasteth  away:  yea,  man 
giveth  up  the  ghost,  and  where  is  he?  11.  ^*  the 
waters  fail  from  the  sea,  and  the  flood  decayeth 
and  drieth  up:  12.  So  man  lietli  down,  and  riseth 
not  till  the  heavens  be  no  more,  they  shall  not 
awake,  nor  be  raised  out  of  their  sleep.  13.  O  that 
thou  woiildest  hide    me  in   the  grave,  that  thou 


Before  Clmsl  1520.  JOB, 

wouldest  keep  me  secret,  until  thy  wralh  be 
past,  that  thou  wonldest  appoint  me  a  set  time, 
and  remember  me!  14.  If  a  man  die,  shall  he 
live  again?  all  the  days  of  my  appointed  time 
will  1  wait,  till  my  change  come.  15.  Thou  shalt 
call,  and  I  will  answer  thee:  thou  wilt  have  a 
desire  to  the  work  of  thine  hands. 

We  fiave  seen  wliat  Job  lias  to  say  tonceriiinsf  life,  let  iis  now 
spc  what  he  has  to  say  fonccriiino;  fleath,  -which  liis  llioughts  were 
very  iiitieh  conversant  \\\\h,  now  tlint  he  was  sick  and  sore.  It  is 
not  unsoasonahle,  >vhen  Ave  are  m  health,  to  think  of  dyinu; ;  hut 
it  is  an  nTexeiisaWe  incogitancy,  if,  tvhen  we  are  already  taken  into 
file  custody  of  death's  messengers,  we  look  upon  it  as  a  thing  at  a 
distance.  Job  had  already  shewed  that  death  will  come,  and  that 
its  hour  is  already  fixed.     Now  here  he  shews, 

7.  That  death  is  a  removal  for  ever  out  of  this  world.  This  he 
had  spoken  of  before,  ( ch.  7.  J),  10.)  and  now  he  mentions  it  again : 
for  though  it  be  a  trnlh  that  needs  not  be  proved,  yet  it  needs  to 
be  much  considered,  that  it  may  be  duly  jwproved. 

1.  A  man  cut  down  by  death,  will  not  revive  again,  as  a  tree  cut 
down  will.  What  hope  there  is  of  a  tree,  he  shews  very  elegantly, 
p.  7.  .9.  If  the  bodv  of  the  tree  be  cut  down,  and  only  the  stem 
or  stump  left  in  the  ground,  though  it  seem  dead  and  dn',  yet  it 
will  shoot  out  young  boughs  again,  as  if  it  were  but  newly  )ilanted. 
The  moisture  of  the  earth  and  the  rain  of  heaven  are,  as  it  were, 
:!cenfed  and  perceived  by  the  stump  of  a  tree,  and  they  have  an 
influence  upon  it  lo  revive  it :  but  the  dead  body  of  a  man  would 
not  perceive  them,  nor  he  in  the  least  affected  by  thcni.  In 
Nebuchadnezzar's  dream,  when  his  being  deprived  of  llie  use  of 
his  reason  was  signified  bv  the  cutting  down  of  a  tree,  his  return 
to  it  again  was  signified  bv  the  Icnving  of  the  slump  in  tlie  earth, 
with  a  band  of  iron  and  brass,  to  be  wet  with  the  dew  of  heaven. 
Dan.  4.  15.  But  man  has  no  such  prospect  of  a  return  to  life. 
The  vegetable  life  is  a  cheap  and  easy  thing,  the  scent  of  water 
will  recover  it ;  the  animal  life,  in  some  insects  and  fowls,  is  so, 
Ihe  heat  of  the  snn  retrieves  it  ;  but  the  rational  soul,  when  once 
retired,  is  too  great,  too  noble,  a  thing  to  be  recalled  by  any  of  the 
powers  of  nature  ;  it  is  out  of  the  reach  of  sun  or  rain,  and  cannot 
be  restored  but  by  the  immediate  operations  of  Omnipotence  itself ; 
for,  {v.  10.)  Man  dieth  and  wasteth  away;  yea,  man  (jiveth  vp 
t/ic  r/host,  and  where  is  he?  Two  words  are  here  used  for  man. 
Geber,  a  mighty  man,  though  mighty,  dies;  Adam,  a  man  of  the 
earth,  because  earlhv,  gives  up  the  ghost.  Note,  Man  is  a  dying 
creature  ;  he  is  here  described  by  what  occurs,  (1.)  Before  death  ; 
he  wastes  away,  he  is  continually  wasting,  dying  daily,  spending 
upon  the  quick  stock  of  life;  sickness  and  old  age  are  wasting 
things  io  the  flesh,  the  streusjlh,  the  beauty.  (2.)  /«  death  ;  he 
gives  up  the  ghost,  the  soul  leaves  the  body,  and  returns  to  God 
who  gave  it,  the  Father  of  spirits.  {'S.)  After  death;  Where  is 
he  ?  He  is  not  where  he  was,  his  ])lace  knows  him  no  more ;  but, 
Is  lie  nowhere  ?  So  some  read  it.  Yes,  he  is  somewhere  ;  and  it 
is  a  very  awful  consideration  to  think  where  they  are  that  have 
given  up  the  ghost,  and  where  we  shall  be,  when  we  give  it  u|). 
It  IS  gone  to  the  world  of  spirits,  gone  into  eternity,  gone  to  return 
no  more  to  this  world. 

2.  A  man  laid  down  in  the  grave  will  not  rise  up  again,  r.ll, 
12.  Every  night,  we  lie  down  to  sleep,  and  in  the  morning,  we 
awake  and  rise  again  ;  but,  at  death,  we  must  lie  down  in  the 
grave,  not  to  awake  or  rise  again  to  such  a  world,  such  a  stale,  as 
we  arc  now  in,  never  to  awake  or  arise  until  the  heavens,  the  faith- 
ful measures  of  lime,  shall  be  no  more,  and,  consequently,  time 
hself  shall  come  to  an  end,  and  be  swallowed  up  m  eternity;  so 
that  the  life  of  man  may  filly  be  compared  to  the  waters  of  a  land- 
'lood,  which  spread  far  and  make  a  great  shew,  but  they  are  shal- 
low, and,  when  they  arc  cut  off  from  the  sea  or  river,  tlie  swellin;; 
and  overflowing  of  which  was  ihe  cause  of  ihrni,  they  soon  decay 
and  dry  uj),  and  ihcirjilacp  knows  ihem  no  more.  The  waters  of 
life  are  soon  exhaled,  and  disappear;  the  body,  like  some  of  those 


XIV. 


The  Re[)Iy  of  Joi>. 


waters,  sinks  and  soaks  into  the  earth,  and  is  buried  there  ;  llie 
soul,  like  others  of  them,  is  drawn  upward,  to  mingle  \\\\h  lie 
waters  above  the  firmament.  The  learned  Sir  Richard  Blackiiiorc 
makes  this  also  to  be  a  dissimilitude  ;  if  the  waters  decay  and  be 
dried  up  in  the  summer,  yet  they  will  return  again  in  the  winter ; 
but  it  is  not  so  with  the  life  of  man.  Take  part  of  his  paiaphrasa 
in  his  own  words  : 

A  flowing  river,  or  a  standing  lake. 
May  tlieir  dry  banks  and  naked  shores  forsake; 
Ttieir  waters  may  exhale  and  upward  move, 
Tlieir  channel  leave  to  roll  in  clouds  above  ; 
I?iit    the   retiirniiip;    ivintei-  will   restore 
M'hat  in  tlie  summer  they  had  lost  before  : 
Rut  if,  O  man,   tliy  vital  streams  desert 
Their  pnrple  channels,  and  defraud  the  heart, 
Uith  fresli  recruits  they  ne'er  will  be  snpply'd. 
Nor  feel  their  leaping  life's  retuniing  tide. 

II.  That  yet  there  will  be  a  return  of  man  to  life  again  in 
another  world,  at  the  end  of  time,  when  tlie  heavens  are  no  more. 
Then  they  shall  awake,  and  be  raised  out  of  their  sleep.  The 
resurrection  of  the  dead  was,  doubtless,  an  article  of  Job's  creed, 
as  appears,  ch.  19.  2G.  and  to  that,  it  should  seem,  he  has  an  eye 
here  ;  where,  in  the  belief  of  that,  we  have  three  things: 

1.  A  humble  petition  for  a  hiding-place  in  the  grave,  i>.13.  It 
was  not  only  in  a  passionate  weariness  of  this  life,  that  he  wished 
to  die,  but  in  a  pious  assurance  of  a  better  life,  to  which,  at  length, 
he  should  arise.  O  that  thou  wonkiest  hide  wie  in  the  grave!  The 
grave  is  not  only  a  resting-place,  but  a  hiding-place,  to  the  peojtle 
of  God.  God  has  the  key  of  the  grave,  to  let  in  now,  and  to  let 
out  at  the  resurrection.  He  hides  men  in  the  grave,  as  we  hide  our 
treasure  in  a  place  of  secrecy  and  safety;  and  he  who  hides  will 
find,  and  nofhing  shall  be  lost.  "O  that  thou  wouldest  hide  me,  not 
only  from  the  storms  and  troubles  of  this  life,  but  for  the  bliss  and 
glory  of  a  better  life  ;  let  me  lie  in  Ihe  grave,  reserved  for  immor- 
tality, in  secret  from  all  the  world,  but  not  from  thee,  not  from 
Ih.ose  eyes  which  saw  my  substance  when  first  curiously  wrought 
in  tlic  loivest  parts  of  the  earth,"  Ps.  139. 15,  16.  There  let  me 
lie,  (1.)  Until  thy  wrath  be  past.  As  long  as  the  bodies  of  the 
saints  lie  in  the  grave,  so  long  there  are  some  remains  of  that 
wrath  which  they  were  by  nature  children  of,  so  long  Ihey  are 
under  some  of  the  effects  of  sin  ;  but  when  the  body  is  raised,  it 
is  wholly  past;  death,  the  last  enemy,  will  then  be  totally  de- 
stroyed. (2.)  Until  the  set  time  comes  for  my  being  remcnibererf, 
as  Noah  was  remembered  in  the  ark,  (Gen.  8. 1.)  where  God  not 
only  hid  him  from  the  destruction  of  the  old  world,  but  reserverl 
him  for  the  reparation  of  a  new  world.  The  bodies  of  ihe  saints 
shall  not  be  forgotten  in  the  grave  ;  there  is  a  time  appointed,  a 
lime  set,  for  their  bcinc  inquired  after.  We  cannot  be  sure  that 
we  shall  look  through  the  darkness  of  our  present  troubles,  and  see 
good  days  after  them  in  this  world  ;  but  if  we  can  but  get  well  l',> 
Ihe  grave,  we  may  with  an  eye  of  faith  look  through  the  darkness 
of  that,  as  Job  here,  and  see  better  days  on  the  other  side  it,  in  a 
better  world. 

2.  A  holy  resolution  patiently  to  attend  the  will  of  God  both  in 
his  death  and  in  his  resurrection  ;  (j'.14.)  If  a  man  die,  shall  he 
live  again  ?  all  th"  days  of  my  appointed  time  will  I  trait  vntil 
my  change  come.  Job's  fr'ieiMls  jiroving  miserable  coinforfers,  he  set 
himself  lo  be  Ihe  more  his  own  comforter  ;  his  case  was  now  bad, 
but  he  pleases  himself  with  the  e\peclation  of  a  change.  I  think 
it  cannot  le  meant  of  his  return  to  a  prosperous  condition  in  this 
world.  His  friends  indeed  flattered  him  with  the  hopes  of  that, 
hut  he  himself  all  along  despaired  of  it.  Comforts  founded  upon 
uncertainlics,  at  best,  must  needs  be  uncertain  comforts;  and 
therefore,  no  doubt,  it  is  something  more  sure  than  that  which  he 
here  bears  up  himself  with  the  expectation  of.  The  change  he 
waits  for  must,  therefore,  be  understood,  either,  (1.)  Of  the 
chanse  of  the  resurrection,  when  the  vile  body  shall  be  changed, 
(Phil.  3.  21.)  and  a  great  and  glorious  change  it  will  be;  and 
then  that  question.  If  a  man  die,  shall  he  live  again?  must  he 
laken  by  way  of  admiration.  "  Strange  !  Shall  these  dry  bones 
live  1     if  so,  all  the  time  appointed  for  the  continuance  of  the  se- 


Before  Christ  1520. 


JOB.  X!V. 


Tlie  Reply  of  Job, 


filtration  between  soul  and  body,  my  separate  soul  sliall  wait  until 
that  change  comes,  when  it  sliall  be  united  again  to  the  body,  and 
tny  ffcsh  also  shall  rest  in  hope,"  Ps.  IC.  9.  Or,  (2.)  Of  the  cliantje 
at  death.  "  If  a  man  die,  shall  he  lire  again  ?  No,  not  such  a  life 
as  lie  now  lives  ;  and  therefore  I  will  patiently  wait  until  that 
chance  comes,  w  hich  w  ill  put  a  period  to  my  calamities,  and  not 
impatiently  wish  for  the  antiei))ation  of  it,  as  I  have  done."  Ob- 
serve here,  [1.]  That  it  is  a  serious  thing  to  die,  it  is  a  work  by 
itself.  It  is  a  change  ;  there  is  a  visible  change  in  the  body,  its 
appearance  altered,  its  actions  brought  to  an  end,  but  a  greater 
change  with  the  soul,  which  quits  the  body,  and  removes  to  the 
world  of  spirits,  finishes  its  state  of  probation,  and  enters  upon 
that  of  retribution.  This  change  will  come,  and  it  will  be  a  final 
change,  not  like  the  transmutations  of  the  elements,  uhich  return 
to  their  former  state.  No,  we  must  die,  not  thus  to  live  again. 
Ft  is  but  once  to  die,  and  that  had  need  be  well  done  that  is  to  be 
done  but  once.  An  error  here  is  fatal,  conclusive,  and  not  again  to 
be  rectified.  [2.]  That  therefore  it  is  the  duty  of  every  one  of  us 
to  wait  for  that  change,  and  to  continue  waiting  all  the  days  of 
our  appointed  time.  The  time  of  life  is  an  appointed"tinie ;  that 
time  is  to  be  reckoned  by  davs,  and  those  days  are  to  be  spent  in 
waiting  for  our  change.  That  is.  First,  We  must  expect  that  it 
will  come,  and  think  much  of  it.  Secondly,  We  must  desire  that 
it  would  come,  as  those  that  long  to  be  with  Christ.  Thirdly,  We 
must  be  willing  to  tarry  until  it  does  come,  as  those  that  believe 
God's  time  to  be  the  best.  Fourthly,  We  must  give  diligence  to 
get  ready  against  it  comes,  that  it  may  be  a  blessed  change  to  us. 
3.  A  joyful  expectation  of  bliss  and  satisfaction  in  this;  (w.  15.) 
Then  thou  shah  call,  and  I  will  answer  Ihce.  Now,  he  was  under 
such  a  cloud,  that  he  could  not,  he  durst  not,  answer;  (c/j.9.  1-5, 
35. — 13.  22.)  but  he  comforted  himself  with  this,  that  there  would 
come  a  time  when  God  would  call,  and  he  should  answer;  then, 
that  is,  (1.)  .\t  the  resurrection;  "  Thou  shalt  call  me  out  of  the 
grave,  bv  the  voice  of  the  archangel,  and  I  will  answer,  and  come 
at  the  call."  The  body  is  the  icork  of  God's  hands,  and  he  will 
have  a  desire  to  that,  having  prepared  a  glory  for  it.  Or,  (2.)  At 
death ;  "  Thou  shalt  call  my  body  to  the  grave,  and  my  soul  to 
thyself,  and  I  will  answer.  Ready,  Lord,  ready,  coming,  coming; 
here  I  am."  Gracious  souls  can  cheerfully  answer  death's  sum- 
mons, and  appear  to  his  writ.  Their  spirits  are  not  forcibly 
required  from  them,  (as  Luke,  12.  20.)  but  willingly  resigned  by 
them,  and  the  earthly  tabernacle  not  violently  pulled  down,  but 
volunlarilv  laid  down;  with  this  assurance,  "Thou  wilt  have  a 
detire  to  the  work  nf  thy  hands;  thou  hast  mercy  in  store  for  me, 
not  onlv  as  made  by  thv  providence,  but  new-made  by  thy  grace; 
otherwise  he  that  made  them  teill  not  save  them.  Note,  Grace  in 
the  soul  is  the  work  of  God's  own  han  Is,  and  therefore  he  will 
not  forsake  it  in  this  world,  (Ps.  138.  8.)  but  will  have  a  desire  to 
it,  to  perfect  it  in  the  other,  and  to  crown  it  with  endless  glory. 

16.  For  now  thou  nnmbeiest  my  .steps;  dost 
thou  not  watch  over  my  sin  ?  17.  My  transgression 
is  sealed  up  in  a  baa;,  and  thou  sewest  up  mine 
iniquity.  18.  And  surely  the  mountain  fallitig 
cometh  to  nought,  and  the  rock  is  removed  out  of 
his  place.  19.  The  waters  wear  the  stones  :  thou 
washest  away  the  things  which  grow  out  of  the 
dust  of  the  earth ;  and  thou  deslroyest  the  hope  of 
man.  20.  Thou  prevailest  for  ever  against  him, 
and  he  passeth  :  tliou  changest  his  countenance, 
and  sendest  him  away.  21.  His  sons  come  to 
honour,  and  he  knoweth  it  not;  and  they  are 
hrouaht  low,  but  he  perceiveth  it  not  of  them. 
22.  But  his  flesh  upon  him  shall  have  pain,  and  his 
soul  within  him  sliall  mourn. 

Job  here  returns  to  l-.is  co;npI;iints ;  and  though  he  u  not  without 


hope  of  future  bliss,  he  finds  it  very  hard  to  get  over  his  present 

grievances. 

L  He  complains  of  the  particular  hardships  lie  apjirehended 
himself  under  from  the  strictness  of  God's  justice,  v.  16,  17. 
Therefore  he  longed  to  gc  hence  to  that  world  where  God's  wrath 
will  be  past,  because  now  he  was  under  the  continual  tokens  of  it, 
as  a  child,  under  the  severe  discipline  of  the  rod,  longs  to  be  of 
age.  "  When  shall  my  chang-e  come  ?  For  now  thou  seemest  to 
me  to  number  my  steps,  and  watch  over  my  sin,  and  seal  it  up  in  a 
bag,  as  bills  of  indictment  arc  kept  safe,  to  be  produced  against  the 
prisoner,"  See  Deut.32,  34.  "  Thou  takest  all  advantages  against 
me,  old  scores  are  called  over,  every  infirmity  is  animadverted 
upon,  and  no  sooner  is  a  false  step  taken,  than  I  am  beaten  for  it." 
Now,  1.  Job  does  right  to  the  divine  justice,  in  owning  that  he 
smarted  for  his  sins  and  transgressions,  that  he  had  done  enough 
to  dese-rve  ail  that  was  laid  upon  him;  for  there  was  sin  in  all 
his  steps,  and  he  was  guilty  of  transgression  enough  to  bring  all 
this  ruin  upon  him,  if  it  were  strictly  inquired  into :  he  is  far  from 
saying  that  he  perishes  being  innocent.  But,  2.  He  does  wrong  to 
the  divine  goodness,  in  suggesting  that  God  was  extreme  to  mark 
what  he  did  amiss,  and  made  the  worst  of  every  thing :  he  spake 
to  this  purport,  cA.  13.  27.  It  was  unadvisedly  said,  and  there- 
fore  we  will  not  dwell  too  much  upon  it.  God  does  indeed  see  all 
our  sins,  he  sees  sin  in  his  own  people,  but  he  is  not  severe  in 
reckoning  with  us,  nor  is  the  law  ever  stretched  against  us,  but 
we  are  punished  less  than  our  iniquities  deserve.  God  does  indeed 
seal  and  sow  up,  against  the  day  of  wrath,  the  transgression  of 
the  impenitent,  but  the  sins  of  his  people  he  blots  out  as  a  cloud. 

II.  He  complains  of  the  wasting  condition  of  mankind  in  gene- 
ral :  we  live  in  a  dying  world  ;  who  knows  the  power  of  God't 
anger,  by  which  we  arc  consnmed  and  troubled,  and  in  which  all 
our  days  are  passed  away?  See  Ps.  90.  7,  9,  11.  And  who 
can  bear  up  against  his  rebukes  ?     Ps.  39.  11. 

1.  We  see  the  decays  of  the  earth  itself.  (1.)  Of  the  strongest 
parts  of  it,  v.  18.  Nothing  will  last  always,  for  we  see  even  moun- 
tains moulder  and  come  to  nought,  they  wither  and  fall  as  a  leaf, 
rocks  wax  old  and  pass  away  by  the  continual  beating  of  the  sea 
against  them.  The  waters  wear  the  stones  with  constant  dropping, 
non  vi,  sedsape  cadendo — not  by  the  violence,  but  btf  the  cotistancy, 
with  which  they  fall.  On  this  earth  every  thing  is  the  worse  for 
the  wearing  ;  Tempvs  edaxrerum — Time  devours  all  things.  It 
is  not  so  with  the  heavenly  bodies.  (2.)  Of  the  natural  products 
of  it:  the  things  which  grow  out  of  the  earth,  and  seem  to  be 
firmly  rooted  in  it,  are  sometimes,  by  an  excess  of  rain,  washed 
away,  r.  19.  Some  think  he  pleads  this  for  relief:  "  Lord,  mv 
patience  will  not  hold  out  always,  even  rocks  and  mountains  will 
fail  at  last;  therefore  cease  the  controversy." 

2.  No  marvel,  then,  if  we  see  the  decays  of  man  >ipon  the  earth, 
for  he  is  of  the  earth,  earthy.  Job  begins  to  think  his  case  is 
not  singular,  and  therefore  he  ought  to  reconcile  himself  to  the 
c/)mmon  lot. 

We  perceive  by  many  instances, 

(1.)  How  vain  it  is  to  expect  much  from  the  enjoyments  of  life; 
"  Thou  destroyest  the  hope  of  man,"  that  is,  "  pultest  an  end  to  all 
the  projects  he  had  framed,  and  all  the  prospects  of  satisfaction  he 
had  flattered  himself  willi."  Death  will  be  the  destruction  of  all 
those  hopes  which  are  built  upon  worldly  confidences,  and  confined 
to  worldly  comforts.  Hope  in  Christ,  and  hope  in  heaven,  death 
will  consummate,  and  not  destroy. 

(2.)  How  vain  it  is  to  struggle  against  the  assaults  of  death  ; 
fi'.  20.)  Thou  prevailest  for  ever  against  him.  Note,  [1.]  Man 
is  an  unequal  match  for  God;  whom  God  contends  with,  he  will 
certainly  |)ievail  against,  prevail  for  ever  against,  so  that  they  shall 
never  be  able  to  make  head  again.  [2.]  The  stroke  of  death  is 
irresistible  ;  it  is  to  no  purpose  to  dispute  its  summons;  God  pre- 
vails against  man,  and  he  passes  away,  and,  lo,  he  is  not.  Look 
upon  a  dying  man,  and  see. 

First,  How  his  looks  are  altered.  Thou  changest  his  counte- 
nance, two  ways.  1.  Bv  the  disease  of  his  body.  When  a  man 
has  been  a  few  days  sick,  what  a  change  is  there  in  his  count? 
nance!   How  much  more  when  he  has  been  a  few  minutes  dead  I 


Before  Christ  1520. 


JOB,  A IV,  XV. 


The  Address  of  Eliphaz. 


The  countenance  wliicli  was  majestic  and  awful,  becomes  mean 
and  despicable  ;  that  was  lovely  and  amiable,  becomes  ghastly  and 
frightful:  Bury  my  dead  out  of  my  sight.  Where  then  is  the  ad- 
mired beauty?  Death  changes  the  countenance,  and  then  sends  us 
away  out  of  tliis  world,  gives  us  one  dismission  hence,  never  to 
return.  '2.  By  the  discomposure  of  his  mind.  Note,  The  ap- 
proach of  death  will  make  the  strongest  and  stoutest  to  change 
countenance;  it  will  make  the  most  merry  smiling  countenance  to 
look  grave  and  serious,  and  the  most  bold  daring  countenance  to 
look  pale  and  timorous. 

Secondly,  How  little  he  is  concerned  in  the  affairs  of  his  family, 
which  once  lav  so  near  his  heart.  When  he  is  in  the  hands  of  the 
harbingers  of  death,  suppose  struck  with  a  palsy  or  apoplexy,  or 
delirious  in  a  fever,  or  in  conflict  with  death,  tell  him  then  the 
most  agreeable  news,  or  the  most  painful,  concerning  his  children, 
h  is  all  alike,  he  knows  it  not,  he  perceives  it  not,  r.  21.  He  is 
goins  to  that  world  where  he  will  be  a  perfect  stranger  to  all  those 
things  which  here  filled  and  affected  him.  The  consideration  of 
this  should  moderate  our  cares  concerning  our  children  and  fami- 
lies. God  will  know  what  comes  of  them  when  we  are  gone,  to 
him  therefore  let  us  conmiit  them,  with  him  let  us  leave  them,  and 
not  burthen  ourselves  with  needless,  fruitless,  cares  concerning 
them. 

Thirdlif,  How  dreadful  the  agonies  of  death  are;  (?'.  22.)  While 
his  flcih  is  vpon  him,  (so  it  may  be  read,)  that  is,  the  body  he  is 
so  loath  to  lav  down,  it  shall  have  pain ;  and  wliile  his  soul  is  within 
him,  that  is,  the  spirit  he  is  so  loath  to  resign,  it  shall  mourn.  Note, 
Dying  work  is  hard  work;  dying  pangs  are,  commonly,  sore 
pangs.  It  is  follv,  therefore,  for  men  to  defer  their  repentance  to  a 
death-bed,  and  to  have  that  to  do,  which  is  the  one  thing  needful, 
when  they  are  really  unfit  to  do  anything:  but  it  is  true  wisdom, 
by  makins  our  peace  w  ith  (iod  in  Christ,  and  keeping  a  good  con- 
science, to  treasure  up  comforts  which  will  support  and  relieve  us 
against  the  pains  and  sorrows  of  a  dying  hour. 

CHAP.   XV. 

Perhaps  Job  teas  so  clear,  mid  so  iccll  satisjled,  in  the  goodness  of  his  oun  cause, 
that  he  thoif^ht  if  he  hud  not  cniirinecd,  yet  he  had,  at  least,  silenced,  all  his 
three  friinds  ;  but,  it  seems,  he  had  nut ;  in  this  chapter,  they  begin  a  second 
attack  vpon  him,  each  of  them  chars;ing  him  afresh,  with  as  much  vehemince 
as  before.  It  is  natural  to  us  to  he  fond  of  our  own  sentiments,  and  therefore 
to  be  firm  to  them,  and  with  difficulty  to  he  brousxht  to  recede  from  them. 
Eliphaz  here  keeps  close  to  the  principles  vpon  irkich  he  had  condemned  Job, 
and,  J.  lie  reprores  him  for  juslifyinfc  himself,  and  fathers  on  him  many  evil 
things  which  are  vnfairly  inferred  from  thence,  r.  2.  .13.  II.  lie  persuades 
him  to  humble  himself  before  God,  and  to  take  shame  to  himself,  v.  14.. IC. 
///.  He  reads  him  a  long  lecture  concerning  the  woeful  estate  of  vickcd 
people,  uho  harden  their  hearts  against  God  and  the  judgments  which  are 
prepared  for  them,  v.  17.  .3.5.  A  good  use  ?nay  be  made  both  of  his  reproofs, 
(for  they  are  plain,  )  and  of  his  doctrine,  (for  it  is  sound,)  though  both  the 
one  and  the  other  are  misapplied  to  Job. 

1 .  nr^HEN  answered  Eliphaz  the  Temanite,  and 
X  said,  2.  Should  a  wise  man  utter  vain 
knowledge,  and  fill  his  belly  with  the  east-wind  ? 
3.  Should  he  reason  with  unprofitable  talk  ?  or  with 
speeches  wherewith  he  can  do  no  good?  4.  Yea, 
thou  castest  off  fear,  and  restrainest  piayer  before 
God.  5.  For  thy  mouth  utlereth  thine  iniquity,  and 
thou  choosest  the  tongue  of  the  crafty.  6.  Thine 
own  mouth  condemneth  thee,  and  not  I :  yea,  thine 
own  lips  testify  against  thee.  7.  Art  thou  the  first 
man  that  was  born?  or  wast  thou  made  before  the 
hills?  8.  Hast  thou  heard  the  secret  of  God?  and 
dost  thou  restrain  wisdom  to  thyself?  9.  What 
knowest  thou,  that  we  know  not?  what  under- 
standest  thou,  which  is  not  in  us  ?  10.  With  us  are 
both  the  gray-headed  and  very  aged  men,  much 
elder  than  thy  father.     W.Aie  the  consolations 


of  God  small  with  thee  ?  is  there  any  secret  thins; 
with  thee?  12.  Why  doth  thine  heart  carry  tlice 
away?  and  what  do  thine  eyes  wink  at,  13.  That 
thou  turnest  thy  spirit  against  God,  and  letles* 
such  words  go  out  of  thy  mouth?  14.  Wiuit  is, 
man,  that  he  should  be  clean?  and  he  which  is 
born  of  a  woman,  that  he  should  be  righteous  ? 
15.  Behold,  he  putteth  no  trust  in  his  saints  ;  yea, 
the  heavens  are  not  clean  in  his  sight.  10.  How 
much  more  abominable  and  filthy  is  man,  Avhich 
drinketh  iniquity  like  water! 

Eliphaz  here  falls  very  foul  upon  Job,  because  he  eontradieled 
what  he  and  his  colleagues  had  said,  and  did  not  acquiesce  in  it, 
and  applaud  it,  as  they  expected.  Proud  people  are  apt  thus  to 
take  it  very  much  amiss,  if  they  may  not  have  leave  to  dictate  and 
give  law  to  all  about  them,  and  to  censure  those  as  ignorant  and 
obstinate,  and  all  that  is  naught,  who  cannot,  in  every  thing,  say 
as  they  say. 

Several  great  crimes  Eliphaz  here  charges  Job  with,  only  be- 
cause he  would  not  own  himself  a  hypocrite. 

I.  He  charges  him  with  folly  and  absurdity;  {v.  2,  3.)  That 
whereas  he  had  been  reputed  a  wise  man,  he  had  now  quite  for- 
feited his  reputation;  any  one  would  say  that  his  wisdom  was 
dq)arted  from  him,  he  talked  so  extravagantly,  and  so  little  to  the 
purj)ose.  Bildad  began  thus,  (cA.  8.  2.)  and  Zophar,  cA.  11.  2,  3. 
h  is  common  for  angry  disputants  thus  to  represent  one  another's 
reasonings  as  impertinent  and  ridiculous,  more  than  there  is  cause, 
forgetting  the  doom  of  him  that  calls  his  brother  Raca,  and  Thou 
Fool.  It  is  true,  1.  That  there  is  in  the  world  a  great  deal  of  vain 
knowledge,  science  falsely  so  called,  that  is  useless,  and  therefore 
worthless.  2.  That  this  is  the  knowledge  that  puffs  up,  with 
which  men  swell  in  a  fond  conceit  of  their  own  accomplishments. 
3.  That  whatever  vain  knowledge  a  man  may  have  in  his  head,  if 
he  would  be  thought  a  wise  man,  he  must  not  utter  it,  but  let  it  die 
with  himself,  as  it  deserves.  4.  Unprofitable  talk  is  evil  talk:  we 
must  give  an  account,  in  the  great  day,  not  only  for  wicked  words, 
but  for  idle  words.  Speeches,  therefore,  which  do  no  good,  which  do 
no  service  either  to  God  or  our  neighbour,  or  no  justice  to  ourselves, 
which  are  no  way  to  the  use  of  edifyinsc,  were  belter  unspoken. 
Those  words  which  are  as  wind,  light  and  empty,  especially  which 
are  as  the  east  wind,  hurtful  and  pernicious,  it  will  be  wrong  to  fill 
either  ourselves  or  others  with,  for  they  will  pass  very  ill  in  the 
account,  a.  Vain  knowledge  and  unprofitable  talk  ought  to  be 
reproved  and  checked,  es|)ecially  in  a  wise  man,  whom  it  worst 
becomes,  and  who  does  most  hurt  by  the  bad  examjiie  of  it. 

II.  He  charges  him  with  impiety  and  irreligion  ;  (v.  4.)  "  Thou 
castest  off  fear,"  that  is,  "  the  fear  of  God,  and  that  regard  to  him 
which  thou shouldest  have;  and  then  thou  restrainest  prayer."  See 
what  religion  is  summed  up  in- — fearing  God,  and  praying  to  him; 
the  former  the  most  needful  principle,  the  latter  the  most  needful 
practice.  Where  no  fear  of  God  is,  no  good  is  to  be  expected  ; 
and  those  who  live  without  prayer,  certainly  live  without  God  in 
the  world.  Those  who  restrain  prayer,  prove  that  they  cast  off 
fear.  Surely  those  have  no  reverence  of  God's  ma)csty,  no  dread 
of  his  wrath,  and  are  in  no  care  about  their  souls  and  eternity,  who 
make  no  applications  to  God  for  his  grace.  Those  w  ho  are  prayer- 
less,  are  fearless  and  graceless.  When  the  fear  of  God  is  cast  off, 
all  sin  is  let  in,  and  a  door  open  to  all  manner  of  |)rofaneness.  It 
is  especially  bad  with  those  who  have  had  some  fear  of  God,  but 
have  now  cast  it  off,  have  been  frequent  in  prayer,  but  now  re- 
strain it.  How  are  they  fallen  !  How  is  their  first  love  lost !  It 
denotes  a  kind  of  force  put  upon  themselves.  The  fear  of  God 
would  cleave  to  them,  but  they  throw  it  off;  prayer  would  be 
uttered,  but  they  restrain  it,  and,  in  both,  baffle  their  convictions. 
Those  who  either  omit  prayer,  or  straiten  and  abridge  themselves 
in  it,  quenching  the  spirit  of  adoption,  and  denying  themselves  the 
liberty  they  might  take  in  the  duty,  restrain  prayer:  this  is  bad 


Pt:furc  Clirisl  1520. 


enoiiwli,  l)ul  it  is  worse  to  restrain  otliers  from  praur,  to  |jruliil)it 
aii<l  <lisc()iirni;e  |)raver,  as  Darius,  Dan.  6".  7. 

Now  Elipiiaz  charges  tliis  upon  Job,  either,  1.  As  that  whicli 
was  his  own  )iractice.  He  thought  that  Job  taliped  of  God  with 
sucii  libertj'  as  if  he  had  been  his  equal,  and  thai  he  charged  him 
BO  vcheniciitly  T^ith  hard  usage  of  him,  and  challenged  liijji  so 
often  to  a  fair  trial,  that  he  had  quite  throv  n  off  all  religious  regard 
to  him.  This  cliarge  was  utterly  false,  and  yet  wanted  not  some 
colour.  We  ought  not  only  to  take  care  tiiat  we  keep  up  p^a^er  and 
the  fear  of  God,  but  that  we  never  drop  any  unwary  expressions, 
wliich  may  give  occasion  to  those  who  seek  occasion  to  question 
our  sincerity  and  constancy  in  religion.  Or,  2.  As  that  which 
others  would  infer  from  the  doctrine  he  maintained.  "  If  this  be 
frue,"  (thinks  Eliphaz,)  "  which  Job  says,  that  a  man  may  be  thus 
sorely  afflicted,  and  yet  be  a  good  man,  then  farewell  all  religion, 
farewell  prayer  and  the  fear  of  God.  If  all  things  come  alike  to 
all,  and  the  best  men  may  have  the  worst  treatment  in  this  world, 
every  one  wjll  be  ready  to  say.  It  is  vain  to  serve  God :  and  uhat 
profit  is  it  to  keep  his  ordinances?  (Mai.  3.  14.)  Verily  I  have 
cleansed  my  hands  in  vain,  (Ps.  73.  13,  14.)  Who  will  be  honest, 
if  the  tabernacles  of  robbers  ])rosper  ?  (e/(.  12.  6.)  If  there  be  no 
forgiveness  with  God,  {eh.  7.  21.)  who  will  fear  him  ?  (Ps.  130.  4.) 
If  he  lavgh  at  the  trial  of  the  innocent,  {ch.9.  23.)  if  he  be  so 
difficult  of  access,  (ch.'J.  32.)  who  will  pray  to  him?"  Note,  It  is 
a  piece  of  injustice,  which  even  wise  and  good  men  are  too  often 
guilty  of,  in  the  heat  of  dis|)utation,  to  charge  upon  their  adver- 
saries those  consequences  of  their  opinions,  which  are  not  fairly 
drawn  from  them,  and  which  really  they  abhor.  This  is  not  doing 
as  we  would  be  done  by. 

Upon  this  strained  innuendo  Eliphaz  grounds  that  high  charge 
of  impietv  ;  (v.  5.)  Thy  mouth  utters  thine  iniquity,  teaches  it,  so 
theword  is.  "Thou  teachest  otliers  to  have  the  same  hard  thoughts 
of  God  and  religion  that  thou  ll)\self  hast."  It  is  bad  to  hrealt  even 
the  least  of  the  commandments,  but  worse  to  teach  men  so, 
Matlh.  5.  10.  If  we  ever  thought  evil,  let  ns  lay  our  liand  upon 
our  mouth  to  suppress  the  evil  thought,  (Prov.  30.  32.)  and  let  us 
by  no  means  utter  it,  that  is  putting  an  imprimatur  to  it,  publishing 
it  with  allowance,  to  the  dishonour  of  God,  and  the  damage  of 
others.  Observe,  When  men  have  cast  off  fear  and  prayer,  their 
mouths  utter  iniquity.  They  that  cease  to  do  good,  soon  learn  to 
do  evil.  What  can  we  expect  but  all  manner  of  iniquity  from  those 
that  arm  not  themselves  with  the  grace  of  God  against  il .'  But, 
thou  chooscst  the  touf/ue  of  the  crajly,  that  is,  "  Thou  utlerest 
thine  iniquitv  with  some  shew  and  pretence  of  piety,  mixing  some 
good  words  with  the  bad,  as  tradesmen  do  with  their  wares  to  help 
them  off."  The  mouth  of  iniquity  could  not  do  so  much  mischief 
as  itiloes,  williout  the  tongue  of  the  craftv.  The  serpent  beguiled 
Eve  through  his  subtlety,  Rom.  16. 18.  The  tongue  of  the  crafty 
speaks  \\M\  design  and  deliberation  ;  and  therefore  they  that  use 
it  may  be  said  to  choose  it,  as  that  which  will  serve  their  purpose 
belter  than  the  tongue  of  the  upright  :  but  it  will  be  found,  at 
last,  that  honesty  is  the  lx;st  policy. 

Eliphaz,  in  his  first  discourse,  had  proceeded  against  Job  upon 
mere  surmise  ;  (ch.  4.  (5,  7.")  but  now  he  has  got  proof  against  him 
frimi  his  own  discourses;  {v. 6.)  Thine  own  mouth  condemns  thee, 
and  not  I.  But  he  should  have  considered  that  he  and  his  fellows 
had  provoked  him  to  say  that  which  now  they  took  advantage  of; 
and  that  was  not  fair.  Those  are  most  effectually  condemned, 
that  are  condemned  by  themselves,  Tit.  3. 11.  Luke,  19.22.  ]Manv 
II  man  needs  no  more  to  sink  him,  than  for  his  own  tongue  to  fall 
«pon  him. 

III.  He  charges  him  with  intolerable  arrogancy  and  self-con- 
ceitedness.  It  was  a  just,  and  reasonable,  and  modest,  demand 
1h,^t  Job  had  made  ;  {ch.  12.  3.)  Allow  that  I  have  U7idersta7idinr/ 
rs  well  as  you :  but  see  how  they  seek  occasion  against  him  ;  that 
s  niisconslrued,  as  if  he  pretended  to  be  wiser  than  any  man. 
Because  he  will  not  grant  to  them,  they  will  have  it  thought  that 
he  claims  to  himself,  the  monopoly  of  wisdom,  v.T .  .9.  As  if  he 
diought  he  had  the  advantage  of  all  mankind,  1.  In  length  of  ac- 
quaintance with  the  world,  which  furnishes  men  with  so  much  the 
Eiore  experience  ;  "  Art  thou  the  first  man  that  was  bom,  ajod, 


JOB,  XV.  The  Add  less  of  Eliphaz 

consequently,  senior  to  us,  and  better  able  to  give  the  sense  of 
anti(iuity,  and  the  judgment  of  the  first  and  earliest,  the  wises! 
and  purest,  ages  ?  Art  thou  prior  to  Adam  ?"  (So  it  may  be  read.; 
"  Did  not  he  suffer  for  sin ;  and  yet  wilt  not  thou,  who  art  so  great 
a  sufferer,  own  thyself  a  sinner?'  Wast  thou  made  before  the  hills, 
as  Wisdom  herself  was  ?  (Prov.  8.  23,  &c.)  Must  God's  counsels, 
wliich  are  as  the  great  mountains,  (Ps.  36.  6.)  and  immoveable  as 
the  everlasting  hills,  be  subject  to  thy  notions,  and  bow  to  them  ? 
Dost  thou  know  more  of  the  world  than  any  of  us  do  ?  No,  thou' 
art  but  of  yesterday,  even  as  we  are,"  ch.Q.  0.  Or,  2.  In  intimacy 
of  acquaintance  with  God;  (f.  8.)  "  Hast  thou  hi  ard  the  secret  oj 
God?  Dost  thou  pretend  to  be  of  the  cabinet-council  of  Heaven, 
that  thou  canst  give  better  reasons  than  olliers  can  f<ir  God's  pro- 
ceedings?" There  are  secret  things  of  God,  which  belong  not  to  us 
and  which,  therefore,  we  must  not  preteixl  to  account  for:  those  are 
daringly  presumptuous  who  do.  He  also  represents  him,  (1.)  As 
assuming  to  himself  such  knowledge  as  none  else  had ;  "  Dost  thou 
restrain  wisdom  to  thyself,  as  if  none  were  wise  besides? "  Job 
had  said,  (c/t.l3.  2.)  What  ye  know,  the  same  do  I hnotv  also;  and 
now  they  return  upon  him,  according  to  the  usage  of  eager  dis- 
putants, who  think  they  have  a  privilege  to  commend  themselves; 
^\hat  knowest  thou  that  we  know  not?  How  natural  are  such 
replies  as  these,  in  the  heat  of  argument !  But  how  simple  do  they 
look  afterward,  upon  the  review!  (2.)  As  opposing  the  stream 
of  antiquity,  a  venerable  name,  under  the  shade  of  which  all  con- 
tending parties  strive  to  shelter  themselves;  "  With  vs  are  the 
(jray-headed,  and  very  aged  men,  v.  10.  We  have  the  fathers  on 
our  side ;  all  the  ancient  doctors  of  the  church  arc  of  our  opinion." 
A  thing  soon  said,  but  not  so  soon  proved ;  and,  when  proved,  truth 
is  not  so  soon  discovered  and  proved  by  it,  as  most  people  imagine. 
David  preferred  right  scripture-knowledge  before  that  of  antiquity; 
(Ps.  110. 100.)  /  understand  more  than  the  ancients,  because  l keep 
thy  precepts.  Or  perhaps  one  or  more,  if  not  all  three,  of  these 
fiiends  of  Job,  were  elder  than  he,  {ch.  32.  6.)  and  therefore  they 
thought  he  was  bound  to  acknowledge  them  to  be  in  the  right. 
This  also  serves  contenders  to  make  a  noise  with,  to  very  little 
purpose.  If  they  are  elder  than  their  adversaries,  and  can  say 
they  knew  such  a  things  before  they  were  born,  it  will  serve  to 
make  them  arrogant  and  overbearing;  whereas  the  eldest  are  not 
ah/ays  the  wisest,  ch.  32.  0, 

IV.  He  charges  him  with  a  contempt  of  the  counsels  and  com- 
forts that  were  given  him  by  his  friends;  {v.  11.)  Are  the  consola- 
tions of  God  small  with  thee?  1.  Eliphaz  takes  it  ill  that  Job  did 
not  value  the  comforts,  which  he  and  his  friends  administered  to 
hiin,  more  than  it  seems  he  diil,  and  did  not  welcome  every  word 
they  said  as  true  aiul  iiiqxjrtant.  It  i.'.lrue,  llie\  had  said  some  very 
good  things,  but,  in  their  eipplicalion  to  Job,  tliey  were  miserable 
comforters.  Note,  We  are  apt  to  think  that  great  and  consider- 
able, which  we  ourselves  say,  when  others  perhaps,  with  good 
reason,  think  il  small  and  trifling.  Paid  found  that  those  who 
seemed  to  be  somewhat,  yet,  in  conference,  added  nothing  to  him. 
Gal.  2.  G.  2.  He  represents  this  as  a  slight  put  upon  divine  con- 
solations in  general,  as  if  they  were  of  small  account  with  him, 
whereas  really  they  were  not:  if  he  had  not  highly  valued  them, 
he  could  not  have  borne  up  as  he  did  under  his  sufferings.  Note, 
(1.)  The  consolations  of  (iod  are  not  in  themselves  small.  Divine 
comforts  are  great  things,  that  is,  the  comfort  which  is  from  God, 
especially  the  comfort  which  is  in  God.  (2.)  The  consolations  of 
God  not  being  small  in  themselves,  it  is  very  bad  if  ihev  be  small 
with  us.  It  is  a  gn-at  affront  to  God,  and  an  evidence  of  a  de- 
generate, depraved,  mind,  to  disesteem  and  undervalue  spiritual 
delights,  and  despise  the  jileasant  land.  "What!"  (savs  Eliphaz,) 
"  is  there  any  secret  thing  with  thee?  Hast  thou  some  cordial  to 
support  thyself  with,  that  is  a  Proprium,  an  Arcanum,  that  no 
body  else  can  pretend  to,  or  knows  any  Ihina  of  ?"  Or,  "  Is  there 
some  secret  sin  harboured  and  indulged  in  thv  bosom,  which  hin- 
ders the  operation  of  divine  comforts?"  None  disesteem  divine 
comforts  but  those  that  secretly  affect  the  world  and  the  flesh. 

V.  He  charges  him  with  op|iosilion  to  GckI  himself,  and  to  re- 
ligion;   (r.  12,  13.)   "  Why  doth  thine  heart  carry  thee  away  into 


Bucb  indecent,   irreligiouii,    expressions' 


Note,    Every   man   u 


Before  Clmst  1520. 


JOB,  XV. 


The  Acklress  of  Elipliaz. 


tempted,  when  he  is  drawn  away  of  his  own  hist.  Jam.  1.  14.  If 
we  fly  off  from  God  and  our  duty,  or  fly  out  into  anything  amiss, 
it  is  our  own  heart  that  carries  us  away.  If  thou  scornest,  thou  alone 
thalt  bear  it.  There  is  a  violence,  an  ungovernable  impetus,  in  the 
turnings  of  the  soul;  the  corrupt  heart  carries  men  away,  as  it 
were,  by  force,  against  their  convictions.  "  What  is  it  that  thine 
eyes  wink  at?  Why  so  careless  and  mindless  of  what  is  said  to 
lliee,  hearing  it  as  if  thou  wert  half  asleep?  Why  so  scornful, 
disdaining  what  we  say,  as  if  it  were  below  thee  to  take  notice  of 
it?  What  have  we  said,  that  deserves  to  be  thus  slighted?  Nay, 
that  thou  turnest  thy  spirit  ayainst  God?"  It  was  bad  that  his 
heart  was  canied  away  /Votw  God,  but  much  worse  that  it  was 
turned  against  God.  But  they  that  forsake  God  will  soon  break 
out  in  open  enmity  to  him.  But  how  did  this  appear?  "Thou 
lettest  such  words  go  out  of  thy  mouth,  reflecting  on  God,  and  his 
justice  and  goodness."  It  is  the  character  of  the  wicked,  that 
they  set  their  >nouth  af/ainst  the  heavens,  (Ps.  73.  9.)  whicli  is  a 
certain  indication  that  the  spirit  is  turned  against  God.  He  thought 
Job's  spirit  was  soured  against  God,  and  so  turned  from  what  it 
liad  been,  and  exasperated  at  his  dealings  with  him.  Eliphaz 
wanted  candour  and  charity,  else  he  would  not  have  put  such  a 
harsh  construction  upon  the  speeches  of  one  that  had  such  a  set- 
tled reputation  for  piety,  and  was  now  in  temptation.  This  was, 
in  effect,  to  give  the  cause  on  Satan's  side,  and  to  own  that  Job 
had  done  as  Satan  said  he  would,  had  cursed  God  to  his  face. 

VI.  He  charges  him  with  justifying  himself  to  that  degree  as 
even  to  deny  his  share  in  the  common  corruption  and  pollution  of 
the  human  nature;  (v.  14.)  Wliatis  man,  that  he  should  he  clean? 
that  is,  that  he  should  pretend  to  be  so,  or  that  any  should  expect 
to  find  him  so.  What  is  he,  that  is  born  of  a  woman,  a  sinful 
woman,  that  he  should  be  righteous?  Note,  1.  Righteousness  is 
cleanness;  it  makes  us  acceptable  to  God,  and  easy  to  ourselves, 
Ps.  18.  24.  2.  Man,  in  his  fallen  state,  cannot  pretend  to  be  clean 
and  righteous  before  God,  either  to  acquit  himself  to  God's  jus- 
tice, or  recommend  himself  to  his  favour.  3.  He  is  thercfjre  to 
be  adjudged  unclean  and  unrighteous,  because  born  of  a  woman, 
from  whom  he  derives  a  corrupt  nature,  which  is  both  his  guilt 
and  his  pollution.  With  these  plain  truths  Eliphaz  thinks  to  con- 
vince Job,  whereas  he  had  just  now  said  the  same;  (c/t.l4.  4.) 
Who  can  bring  a  clean  thing  out  of  an  vnclcan?  But  does  it 
therefore  follow  that  Job  is  a  hypocrite,  and  a  wicked  man,  which 
is  all  that  he  denied?  By  no  means.  Though  man,  as  born  of  a 
woman,  is  not  clean,  yet,  as  born  again  of  the  Spirit,  he  is. 

Further  to  evince  this,  he  here  shews, 

(1.)  That  the  brightest  creatures  are  imperfect  and  impure  be- 
fore God,  V.15.  God  places  no  confidence  in  saints  and  angels; 
he  employs  both,  but  trusts  neither  with  his  service,  without  giving 
them  fresh  supplies  of  strength  and  wisdom  for  it,  as  knowing  they 
are  not  sufficient  of  themselves,  neither  more  nor  better  than  his 
grace  makes  them.  He  takes  no  complacencv  in  the  heavens  them- 
selves. How  pure  soever  they  seem  to  us,  in  his  eye  thev  have 
many  a  speck  and  many  a  flaw;  The  heavens  are  not  clean  in  his 
sight.  If  the  stars  (says  Mr.  Caryl)  have  no  light  in  the  sight  of 
the  sun,  what  light  has  the  sun  in  the  sight  God?    See  Isa.2  4.  23. 

(2.)  That  man  is  much  more  so;  (v.  16.)  How  much  more  abo- 
minable and  filthy  is  man!  If  saints  are  not  to  be  trusted,  much 
less  sinners.  If  the  heavens  are  not  pure,  which  are  as  God  made 
them,  much  less  man,  who  is  degenerated.  Nay,  he  is  abominable 
and  filthy  in  the  sight  of  God,  and,  if  ever  he  repent,  he  is  so  in 
his  own  sight,  and  therefore  he  abhors  himself.  Sin  is  an  odious 
thing,  it  makes  men  hateful.  The  body  of  sin  is  so,  and  is  there- 
fore called  a  dead  bodxj,  a  loathsome  thing.  Such  is  the  filthiness 
of  man,  that  he  drinks  iniquity  (that  abominable  thing  which  the 
Lord  hales)  as  greedily,  and  with  as  much  pleasure,  as  a  man 
drinks  water  when  he  is  thirsty.  It  is  his  constant  drink;  it  is 
natural  to  sinners  to  commit  iniquity.  It  gratifies,  but  does  not 
satisfy,  the  appetites  of  the  old  man.  It  is  like  water  to  a  man  in 
a  dropsy.     The  more  men  sin,  the  more  they  would  sin. 

17.  I  will  shew  thee,  hear  me ;  and  that  which 
I  have  seen  I  will  declare ;    18.  Which  wise  men 


have  told  from  their  fathers,  and  have  not  hid  it: 
19.  Unto  whom  alone  the  earth  was  given,  and  no 
stranger  passed  among  them.  20.  The  w icked  man 
travaileth  with  pain  all  his  days,  and  the  number  of 
years  is  hidden  to  the  oppressor.  21.  A  dreadful 
sound  is  in  his  ears  :  in  prosperity  the  destroyer 
shall  come  upon  him.  22.  lie  believeth  not  that 
he  shall  return  out  of  darkness,  and  he  is  waited 
for  of  the  sword.  23.  He  wandereth  abroad  for 
bread,  saying,  Where  is  it  ?  He  knoAveth  that  the 
day  of  darkness  is  ready  at  his  hand.  24.  Trouble 
and  anguish  shall  make  him  afraid ;  they  shall 
prevail  against  him,  as  a  king  ready  to  the  battle. 

25.  For  he  stretcheth  out  his  hand  against  God, 
and  strengtheneth  himself  against  the  Almighty. 

26.  He  rul^neth  upon  him,  even  on  Ids  neck,  upon 
the  thick  bosses  of  his  bucklers  :  27.  Because  he 
coveretli  his  face  with  his  fatness,  and  maketh 
coUops  of  fat  on  his  flanks.  28.  And  he  dwelleth 
in  desolate  cities,  and  in  houses  which  no  man 
inhabiteth,  which  are  ready  to  become  heaps. 
29.  He  shall  not  be  rich,  neither  shall  his  substance 
continue,  neither  shall  he  prolong  the  perfection 
thereof  upon  the  earth.  30.  He  shall  not  depart 
out  of  darkness;  the  flame  shall  dry  up  his  branches, 
and  by  the  breath  of  his  mouth  shall  he  go  away. 
31.  Let  not  him  that  is  deceived  trust  in  vanity: 
for  vanity  shall  be  his  recompence.  32.  It  shall 
be  accomplished  before  his  time,  and  his  branch 
shall  not  be  green.  33.  He  shall  shake  off  his 
unripe  grape  as  the  vine,  and  shall  cast  off  his 
flower  as  the  olive.  34.  For  the  congregation  of 
hypocrites  sliall  be  desolate,  and  fire  shall  con- 
sume the  tabernacles  of  bribery,  35.  They  con- 
ceive mischief,  and  bring  forth  vanity,  and  their 
belly  prepareth  deceit. 

Eliphaz,  having  reproved  Job  for  his  answers,  here  comes  to 
maintain  his  own  thesis,  upon  which  he  built  his  censure  of  Job. 
His  opinion  is.  That  those  who  are  w icked  are  certainly  miserable ; 
wiience  he  would  infer,  that  those  who  are  miserable  are  certainly 
wicked,  and  that  therefore  Job  was  so.     Observe, 

I.  His  solemn  preface  to  this  discourse,  in  which  he  bcspealia 
Job's  attention,  which  he  had  little  reason  to  expect,  he  having 
given  so  little  heed  to,  and  put  so  little  value  upon,  what  Job  had 
said;  (u.l7.)  "  I  will  shew  thee  that  which  is  worth  hearing,  and 
not  reason,  as  thou  dost,  with  unprofitable  talk."  Thus  apt  are 
men,  when  they  condemn  the  reasonings  of  others,  to  commend 
their  own.  He  promises  to  teach  him,  1.  From  his  own  experience 
and  observation ;  "  That  which  I  have  myself  seen  in  divers  in- 
stances, I  will  declare."  It  is  of  good  use  to  take  notice  of  the 
providences  of  God  concerning  the  children  of  men,  from  whicl 
many  a  good  lesson  may  be  learned.  What  good  observations  we 
have  made,  and  have  found  benefit  by  ourselves,  we  should  be 
ready  to  communicate  for  the  benefit  of  others:  and  we  may  then 
speak  boldly,  when  we  declare  what  we  have  seen.  2.  From  tlie 
wisdom  of  the  ancients,  {v.  18.)  which  wise  men  have  told  from 
their  fathers.  Note,  The  wisdom  and  learning  of  the  moderns  are 
very  much  derived  from  that  of  tfic  ancients.  Good  children  \\]\] 
learn  a  good  deal  from  their  good  parents :  and  what  we  have  learned 
from  our  ancestors  we  must  transmit  to  our  posterity,  and  iiof  hide 
from  the  generations  to  come.     See  .Fa^  78.  3.  .6.     If  the  thread, 


Before  Cluisl  lo20. 


JOB,   \V 


TIu?  Address  of  Elijjfiaz. 


of  the  kiio\vleilf,e  of  many  aiies  be  cut  off  hy  llie  carelessness  of 
one,  and  nothhifj  be  done  to  preserve  it  pure  and  entire,  all  that 
succeed,  fare  the  worse.  The  authorilies  Eliphaz  vouched,  were 
authorities  indeed,  men  of  rank  and  fip;ure,  (c.  19.)  viito  whniii 
alone  the  earth  was  r/ii\'>i,  and  tlierefore  you  may  suppose  them 
favourites  of  Heaven,  and  best  capable  of  niakiup;  observations 
concerning  the  affairs  of  tliis  earth.  The  dictates  of  wisdom 
come  with  advantage  from  those  who  arc  in  phices  of  dignity  and 
power,  as  Solomon ;  yet  there  is  a  wisdom  which  none  of  the 
priyices  of  this  world  hww,  iCor.  2.  7,  8. 

II.  The  discourse  itself.     He  here  aims  to  shew, 

1.  That  those  who  arc  wise  and  good  do  ordinarily  prosper  in 
this  W(*ld.  This  he  only  hints  at,  d.19.  That  those  of  whose 
mind  he  was,  were  such  as  had  the  earth  given  to  them,  and  to 
them  only  ;  they  enjoyed  it  entirely  and  peaceably,  and  no  stranger 
passed  among  them,  either  to  share  with  them,  or  give  disturb- 
ance to  them.  Job  had  said.  The  earth  is  (jiven  into  the  hand  of 
the  wicked,  ch.O.  24.  "  No,"  says  Eliphaz,  "  it  is  given  into  the 
hands  of  the  saints,  and  runs  along  with  the  faith  committed  unto 
them.  And  ihev  are  not  robbed  and  plundered  bv  strangers  and 
enemies  making  inroads  upon  them,  as  thou  art  by  the  Sabeans 
ajid  Chaldeans."  But  because  many  of  God's  people  have  re- 
markably prospered  in  this  world,  as  Abraham,  Isaac,  and  Jacob, 
it  does  not  therefore  follow,  that  those  who  are  crossed  and  im- 
poverished, as  Job,  are  not  God's  people. 

2.  That  wicked  people,  and  particularly  oppressors,  and  tyran- 
nizing rulers,  are  subject  to  continual  terrors,  live  very  uncom- 
fortably, and  perish  very  miserably.  On  this  head  he  enlarges, 
shewing  that  even  they  who  impiously  dare  God's  judgments,  yet 
cannot  but  dread  them,  and  will  feel  them  at  last.  He  speaks  in 
the  singular  number,  the  wicked  man,  meaning,  as  some  think, 
Nimrod,  or  perhap-^  Chedorlaomer,  or  some  such  mishty  hunter 
before  the  I.dkI.  I  tear  he  meant  Job  himself,  whom  he  expressly 
charges  Ix.lii  with  liie  tyrannv,  and  with  the  timorousness,  here 
described,  cA.22.  9,10.  Plere  he  thinks  the  application  easy,  and 
that  Job  might,  iu  this  description,  as  in  a  glass,  see  his  own  face 
Now, 

(1.)  Let  us  see  how  he  describes  the  sinner  who  lives   (In. 
miserably.     He  does  not  begin  with   that,  but  brings  M  in  as  a 
reason  of  his  doom,  u.  25 .  .  28.     It  is  no  ordinary  sinner,  but  one 
of  the  first  rate,  an  oppressor,  (r.20.)  a  blasphemer,  and  a  per- 
tecutor,  one  that  neither  fears  God,  nor  regards  man. 

[1.]  He  bids  defiance  to  God,  and  to  his  authority  and  power, 
w. 25.  Tell  him  of  the  divine  law,  and  its  obligations;  he  breaks 
those  bonds  asunder,  and  will  not  have,  no  not  bira  that  made 
him,  to  restrain  him  or  rule  over  him.  Tell  him  of  the  divine 
wrath,  and  its  terrors;  he  bids  the  Almightv  do  his  worst,  he  will 
have  his  will,  he  will  have  his  wav,  in  spite  of  him,  and  will  not 
be  controlled  by  law,  or  conscience,  or  the  notices  of  a  judgment 
to  come.  He  stretches  out  his  hand  against  God,  in  defiance  of 
him,  and  of  the  power  of  his  wrath.  God  is  indeed  out  of  his 
reach,  but  he  stretches  out  his  hand  against  him,  to  shew,  tliat, 
if  it  were  in  his  power,  he  would  nngod  him. 

This  applies  to  the  audacious  impiety  of  some  "sinners,  w  ho  are 
really  haters  of  God,  (Rom.l.  30.)  and  whose  carnal  mind  is  not 
only  an  enemy  to  him,  but  enmity  itself,  Rom.  8.  7.  But,  alas  ! 
the  sinner's  malice  is  as  impotent  as  it  is  impudent;  what  can  he 
do?  He  strenf/thens  himself  (he  would  be  valiant,  so  some  read  it) 
against  the  Almighty;  he  thinks  with  his  exorbitant  despotic  power 
to  change  times  and  laws,  (Dan.  7. 25.)  and,  in  spite  of  Providence, 
to  carry  the  day  for  rapine  aiid  wrong,  clear  of  the  check  of  con- 
science. Note,  It  is  the  prodigious  madness  of  presumptuous  sin- 
ners, that  they  enter  the  lists  with  Omnipotence.  Woe  unto  him 
that  strives  with  his  Maker.  That  is  generally  taken  for  a  further 
description  of  the  sinner's  daring  presumption;  (v. 26.)  He  i mis 
vpon  him,  upon  God  himself,  in  a  direct  opposition  to  him,  to  his 
precepts  and  providences,  even  upon  his  neck,  as  a  desperate 
combatant,  when  he  finds  himself  an  unequal  match  for  his  adver- 
sary, flies  in  his  face,  though,  at  the  same  time,  he  falls  on  his 
sword's  point,  or  the  sharp  s])ike  of  his  buckler.  Sinners,  in  gene- 
ral, tun  from  God  ;  but  the  presumptuous  sinner,  who  sins  with  a 
voi,.  n.  GO 


high  hand,   runs  vpon  him,  fights  against  him,  and  bids  defiance 
to  him ;   and  it  is  easy  to  foretell  what  will  be  the  issue. 

"[2.]  He  wraps  himself  nj)  in  security  and  sensuality;  (('.27.) 
//<  covers  his  face  with  his  fatness.  This  signifies  both  the  pam- 
pering of  his  flesh  with  daily  delicious  fare,  and  the  hardening  of 
Ills  heart  thereby  against  the  judgments  of  God.  Note,  The 
gratifying  of  the  apjietites  of  the  bodv,  feeding  and  feasting  that 
to  the  full,  often  turns  to  the  damage  of  the  soul  and  its  interests. 
Why  is  God  forgotten  and  slighted,  but  because  the  belly  is  made 
a  god  of,  and  happiness  placed  in  the  delights  of  sense?  They 
that  fill  themselves  with  wine  and  strong  drink,  abandon  all  that 
is  serious,  and  flatter  themselves  with  hopes  that  to-morrow  shall 
he  as  this  day,  Isa.  50.  12.  Woe  to  them  that  are  tlivs  at  ease  iu 
Zion,  Ainos^e.  1,3,4.  Luke,  12. 19.  The  fat  that  covers  his 
face,  1  akes  him  look  bold  and  haughty,  and  that  which  covers 
his  flanks,  makes  him  lie  easy  and  soft,  and  feel  little;  but  lhi« 
will  prove  poor  shelter  against  the  darts  of  God's  wrath. 

[3.]  He  enriches  himself  with  the  spoils  of  all  about  him,  v.  in. 
He  dwells  in  cities  which  he  himself  has  made  desolate  by  exjiell- 
ing  the  inhabitants  out  of  them,  that  he  might  be  placed  alone  in 
them,  Isa.5.  8.  Proud  and  cruel  men  take  a  strange  pleasure  in 
ruins,  when  they  are  of  their  own  making;  in  destroying  cities, 
(Ps.9.  G.)and  triumphing  in  the  destruction,  since  they  cannot 
make  them  their  own,  but  by  making  them  ready  to  become 
heaps,  and  frightening  the  inhabitants  out  of  them.  Note,  Those 
that  aim  to  engross  the  world  to  themselves,  and  grasj)  at  all, 
lose  the  comfort  of  all,  and  make  themselves  miserable  in  the 
midst  of  all.  How  does  this  tyrant  gain  his  ])oint,  and  make 
himself  master  of  cities  that  have  all  the  marks  of  antiquity  upon 
them?  We  are  told,  (v. So.)  he  does  it  by  malice  and  falsehood, 
the  two  chief  ingredients  of  his  wickedness,  who  was  a  liar  and 
a  murderer  from  the  beginning;  tley  conceive  mis.  I  ief,  and  then 
they  effect  it  by  preparing  deceit,  preleiidirg  to  |.rolect  those 
whom  they  design  to  subdue,  and  making  leagues  of  peace,  the 
more  effectually  to  carry  on  the  operations  of  war.  From  such 
wicked  men  God  deliver  all  good  men. 

(2.)  Let  us  see  now  what  is  the  miserable  condition  of  this 
wicked  man,  both  in  spiritual  and  temporal  judgments. 

[  1.]  His  inward  peace  is  continually  disturbed.  He  seems  to 
those  about  him  to  be  easy,  who,  therefore,  envy  him,  and  wish 
themselves  in  his  condition  ;  but  He  who  knows  what  is  in  men, 
tells  us  that  a  wicked  man  has  so  little  comfort  and  satisfaction  in 
his  own  breast,  that  he  is  rather  to  be  pitied  than  envied. 

First,  His  own  conscience  accuses  him,  and,  with  the  pangs 
and  throes  of  that,  he  travaileth  in  pain  all  his  days,  l'.20.  He 
is  continually  uneasy  at  the  thought  of  the  cruelties  he  has  been 
guilty  of,  and  the  blood  in  which  he  has  imbrued  his  hands:  his 
sins  stare  him  in  the  face  at  every  turn.  Diri  conscia  facti  men 
hahet  aitonitos — Conscious  guilt  astonishes  and  confounds. 

Secondly,  He  is  vexed  at  the  uncertainty  of  the  continuance 
of  his  wealth  and  power ;  the  number  of  years  is  hidden  to  the 
oppressor.  He  knows,  whatever  he  pretends,  that  it  will  not  last 
always,  and  has  reason  to  fear  that  it  will  not  last  long,  and  this 
he  frets  at. 

Thirdly,  He  is  under  a  cer/oin  fearful  expectation  ofjudgm'n' 
and  fiery  indignation,  (Heb.  10."  27.)  which  puts  him  into,  and 
keep's  him  in,  a  continual  terror  and  consternation,  so  that  he 
dwells  with  Cain  in  the  land  of  Nod,  or  commotion,  (Gen.  4.  IC.) 
and  is  made  like  Pashur,  3Iagor-missabih — A  terror  roundabout, 
Jer.  20.  3,  4.  A  dreadful  sound  is  in  his  ears,  v.  21.  He  knows 
that  both  Heaven  and  earth  are  incensed  against  him,  that  God 
is  angry  with  him,  and  that  all  the  world  hates  him;  he  has 
done  nothing  to  make  his  peace  with  either,  and  lher<>fore  he 
thinks  that  every  one  who  meets  him  will  slay  him.  Gen.  4.  14. 
Or,  like  a  man  absconding  for  debt,  who  thinks  every  man  a 
bailiff.  Fear  came  in,  at  first,  with  sin,  (Gen.  3.  10.)  and  still 
attends  it.  Even  in  prosperity,  he  is  apprehensive  that  the  de- 
stroyer will  come  upon  him,  either  some  destroying  angel  sent  of 
God  to  avenge  his  quarrel,  or  some  of  his  injured  subjects  who 
will  be  their  own  avengers.  Those  who  are  the  terror  of  the 
mighty  in  the  land  nf  the  living,  usually  go  down  slain  to  the  pit, 


Kefore  Clirisl  1520 


JOB,  XV,  XVI. 


The  Address  of  Eliphaz. 


(Ezek.  32.25.)  the  expectalioB  of  which  makes  tliem  a  terror  to 
tlieinselves.  This  is  further  set  forth,  r.22.  that  he  is,  in  his  own 
appreiieiision,  waited  for  of  the  sxcord;  for  he  liiiows  liiat  he  wTio 
killcth  with  the  siroid,  miisf  oc  killed  with  the  sword.  Rev.  13.  10. 
A  guilty  conscience  represents  to  the  sinner  a  flaming  sword  turn- 
ing every  way,  (Gen.  3.  24.)  aiui  himself  inevitaljly  running  on 
it.  Again,  (f.23.)  He  knows  that  tlw  day  of  darkness,  (or  the 
night  of  darkness  rather)  is  ready  at  his  hand,  that  it  is  appointed 
to  liini,  ami  cannot  jje  put  h\,  that  it  is  hastening  on  apace,  and 
cannot  be  put  off.  Tliis  day  of  d;irlincss  is  something  beyond 
death  ;  it  is  that  day  of  tiie  Lord  which,  to  all  wicked  people, 
will  be  darkness  and  not  light,  and  in  which  they  will  be  doomed 
to  utter,  endless,  darkness.  Note,  .Some  wicked  people,  though 
they  seem  secure,  have  already  received  the  sentence  of  death, 
eternal  death,  within  themselves,  and  plainly  see  hell  gaping 
for  them.  No  marvel  that  it  follows,  (i'.24.)  Trouble  and  an- 
guish (that  inward  tribulation  and  anguish  of  soul  spoken  of 
I{om.2.  8,9.  which  is  the  effect  of  God's  indignation  and  wrath 
fastening  upon  the  conscience)  shall  wake  him  afraid  of  worse  to 
come.  What  is  the  hell  before  him,  if  this  be  the  hell  within 
him?  And  though  he  would  fain  shake  off  his  fears,  drink  them 
away,  and  jest  them  away,  it  will  not  do;  they  shall  prevail 
against  him,  and  overpower  him,  as  a  king  ready  to  the  battle, 
with  forces  too  strong  to  be  resisted.  He  that  would  keep  his 
peace,   let  him  keep  a  good  conscience. 

Fourthly,  If  at  any  time  he  be  in  trouble,  he  despairs  of  getting 
out;  (y.22.)  He  belicveth  not  that  he  shall  return  out  of  dark- 
ness, but  he  gives  himself  up  for  gone  and  lost  in  an"  endless 
night.  Good  men  expect  light  at  evening  time,  light  out  of 
darkness ;  but  what  reason  have  they  to  expect  that  they  shall 
ivturn  out  of  the  darkness  of  trouble,  who  would  not  return  from 
the  darkness  of  sin,  but  went  on  in  it?  Ps.  82.  5.  It  is  the  nii-iery 
nf  damned  sinners,  that  they  know  they  shall  never  return  out  of 
that  utter  darkness,  nor  pass  the  gulf  there  fixed. 

Fifthly,  He  perplexes  himself  with  continual  care,  especially  if 
Providence  ever  so  little  frown  upon  him,  v. 23.  Such  a  dread' he 
has  of  poverty,  and  such  a  waste  does  he  discern  upon  his  estate, 
that  he  is  already,  in  his  own  imaffination,  wandering  abroad  for 
bread,  going  a-begging  for  a  meal's  meat,  and  saying.  Where  is 
it  ?  The  rich  man,  in  his  abundance,  cried  out.  What  shall  I 
do?  Luke,  12. 17.  Perhaps  he  pretends  fear  of  wanting,  as  an 
excuse  of  his  covetous  practices;  justly  may  he  be  brought  to  this 
extremity  at  last.  We  read  of' those  wlio  were  full,  but  have 
hired  out  themselves  for  bread,  (1  Sam. 2.  5.)  which  this  sinner 
will  not  do;  he  canno"t  dig,  he  is  too  fat,  (y.27.)  but  to  beg  he 
may  well  be  ashamed.  See  Ps.109.  10.  David  never  saw  the 
righteous  so  far  forsaken  as  to  beg  their  bread,  for,  verily,  they 
shall  be  fed  by  the  charitable,  unasked,  Ps.  37.  3,  2.5.  But  the 
w  icked  want  it,  and  cannot  expect  it  should  be  readily  given  them. 
How  should  they  find  mercy,  who  never  shewed  mercy  ? 

[2.]  His  outward  prosperity  will  soon  come  to  an  end,  and  all 
his  confidence,  and  all  his  comfort,  will  come  to  an  end  with  it. 
How  can  he  prosper,  when  God  runs  upon  him?  So  some  un- 
derstand that,  V.  2G.  Whom  God  runs  vpon,  he  will  certainly 
run  down;  for  when  he  judges,  he  will  overcome.  See  how  the 
judgments  of  God  cross  this  worldl-  kicked  man  in  all  his  cares, 
desires,   and  projects,   and  so  con.piete  his  juisery. 

First,  He  is  in  care  to  get,  but  he  shall  not  be'rich,  r.29.  His 
own  covetous  mind  keeps  him  fro  u  being  truly  rich.  He  is  not 
rich  lliat  has  ii:,t  enough;  and  he  has  not  enough,  that  does  not 
llimk  he  has.  It  is  contentment  only  that  is  great  gain.  Provi- 
dence remarkably  keeps  some  from"  being;  rich,  defeating  their 
enterprises,  breakmg  their  measures,  and  keepine;  them  always 
behmd-hand.  Many  that  get  much  by  fraud  anr 
do  not  grow  rich;  it  goes  as  it  comes 
Bj)ent  upon  another. 

Secondly,  He  is  in  care  to  keep  what  he  has  cot 
his  substance  shall  not  continue:  it   will   dw 
nolhinu',  Go(l  blasts  it,   and  what  came  vp  in  a  night,  perishes  in 
r  nipht.       Wealth,  gotten  by  vanity,  will  certainly  he  diminished,  i 
S'.rue  have  Ihoni.wlvrs  lived  to  »ce  the  ruin  of  those  estates  which 


injustice,  yet 
it  is  got  by  one  sin,  and 

but  in  vain, 
and   come  to 


have  been  raised  by  oppression  ;  it  goes,  however,  with  a  curse 
to  those  who  succeed.  Demah  (putsilis  vix  gavdet  tertius  hcerei 
— Ill-gotten  property  will  scar:ely  be  enjoyed  by  the  third  genera- 
tion. He  purchases  estates  to  him  and  his  heirs  for  ever;  but  lo 
what  purpose?  He  shall  not  prolong  the  perfection  thereof  vpnn 
the  earth;  neither  the  credit  nor  the  comfort  of  his  riches  shiill 
be  prolonged;  and,  when  those  are  gone,  where  is  the  perfection  uf 
them?  How  indeed  can  we  expect  the  |K'rfeclion  of  any  thing  to 
be  prolonged  upon  the  earth,  where  every  thing  is  transitory,  and 
we  soon  see  the  end  of  all  pertection? 

Thirdly,  He  is  in  care  to  leave  what  he  has  got  and  kept,  to 
his  children  after  him;  but  in  this  he  is  crossed,  the  branches  of 
his  family  shall  perish,  in  whom  he  hoped  to  have  lived  and 
flourished,  and  to  have  had  the  reputation  of  making  them  all 
great  men.  They  shall  not  be  green,  v.  32.  The  flame  shall 
dry  them  up,  v.  30.  He  shall  shake  them  off  as  blossoms  that 
never  knit,  or  as  the  unripe  grape,  k.33.  They  shall  die  in  th« 
beginning  of  their  days,  and  never  come  to  maturity.  Man>  a 
man's  family  is  ruined  by  his  iniquity. 

Fourthly,  He  is  in  care  to  enjoy  it  a  great  while  hinisrli;  but 
in  that  also  he  is  crossed.  1.  He  may  perhaps  be  taken  from  it; 
(i'.30.)  Hy  the  breath  of  God's  month — (that  is,  by  his  wrath, 
which,  like  a  stream  of  brimstone,  kindles  the  fire  that  devours 
him,  Isa.  30.  33.  Or,  by  his  word ;  he  speaks,  and  it  is  done 
immediately) — shall  he  go  away,  and  leave  his  wealth  to  others. 
This  night,  thy  soul  shall  be  required  of  thee;  and  so  the  wicked 
is  driven  away  in  his  wickedness,  the  worldling  in  his  worldlincss. 
2.  It  may  perhaps  be  taken  from  him,  and  fly  away  like  an  eagle 
toward  heaven :  It  shall  be  accomplished  (or  cut  off)  before  his 
time,  (v.  32.)  that  is.  He  shall  survive  his  prosperity,  and  sec 
himself  stripped  of  it. 

Fifthly,  He  is  in  care,  when  he  is  in  trouble,  how  to  get  out  of 
it;  (not  how  to  get  good  by  it;)  but  in  this  also  he  is  crossed; 
(('.30.)  He  shall  not  depart  out  of  dark/iess;  when  he  begins  to 
fall,  like  Haman,  down  with  him.  It  was  said  of  him,  («.  22.) 
He  believeth  not  that  he  shall  return  out  of  darkness ;  he  frightened 
himself  with  the  perpetuity  of  his  calamity,  and  God  also  shall 
choose  his  delusions,  and  bring  his  fears  vpon  him,  (Isa.G6.  4.)  as 
he  did  upon  Israel,  Numb.  14.  28.  God  says,  Amen,  to  his  dis- 
trust and  despair. 

Sixthly,  He  is  in  care  to  secure  his  partners,  and  hopes  lo 
secure  himself  by  his  partnership  with  them;  but  that  is  in  vain 
too,  V.  34,  35.  The  congregation  of  them,  the  whole  confederacy, 
they,  and  all  their  tabernacles,  shall  be  desolate,  and  consumed 
with  fire.  Hypocrisy  and  bribery  are  here  charged  upon  them  ; 
that  is,  deceitful  dealing  both  with  God  and  man  :  God  affronted, 
under  colour  of  religion,  man  wronged,  under  colour  of  justice. 
It  is  impossible  that  these  should  end  well.  Though  hand  join 
in  hand  for  the  support  of  these  perfidious  practices,  yet  shall  net 
the  wicked  go  unpunished. 

(3.)  The  use  and  application  of  all  this.  Will  the  prosperity 
of  presumptuous  sinners  end  thus  miserabty  ?  Then,  (('.31.)  Let 
not  him  that  is  deceived  trust  in  vanity.  Let  the  mischiefs  which 
befall  others  be  Our  warnings,  and  let  not  us  rest  on  that  broken 
reed  which  always  failed  those  who  leaned  on  it.  [1.]  Those 
who  trust  to  their  sinful  ways  of  getting  wealth,  trust  in  vanity, 
and  vanity  will  be  their  recompense,  for  they  shall  not  get  what 
they  expected.  Their  arts  will  deceive  them,  and  perhaps  ruin 
them  in  this  world.  [2.]  Those  who  trust  to  their  wealth  when 
they  have  gotten  it,  especially  to  the  wealth  they  have  gottey 
dishonestly,  trust  in  vanity,  for  it  will  yield  them  no  satisfaction 
The  guilt  that  cleaves  to  it,  will  ruin  the  joy  of  it.  They  so\< 
the  wind,  and  will  reap  the  whirlwind,  and  will  own,  at  length, 
with  the  utmost  confusion,  that  a  deceived  heart  turned  them  aside, 
and  that  they  cheated  themselves  with  a  lie  in  their  right  hand. 

CHAP.   XVI. 

This  cimptn-  bcgiun  Joi '.«  rcphj  to  that  discnvrse  of  Eliphaz  which  ire  had  in  Iht 
fiiref;iHiig  chapter ;  it  is  hut  the  second  part  of  the  same  song  of  lumcnta- 
lion  trith  uhich  he  had  hrfore  heiiioaned  himself,  and  set  lo  the  same  me- 
lancholy tune.     I.  He  vi>braids  his  friends  with  their  unkind  utafe  of  him, 


Before  Christ  1520. 


JOB,   XVI. 


Tl>e  Reply  of  Job. 


n.  1 .  .5.  //.  Hn  represents  his  oion  case  as  very  deplorable  upon  all  nccoimls, 
v.O.  .10.  ///.  lie  still  holds  fast  his  inte);rity,  coneeniinf;  u-hich  he  appcdii 
to  Cod's  righteous  judgment,  from  the  unrighteous  censures  ijf  his  friends, 
r.  17..22. 

1.  rr^HEN  Job  answered  and  said,  2.  I  have 
JL  heard  many  such  things :  miserable  com- 
forters are  ye  all.  3.  Shall  vain  words  have  an 
end  ?  or  what  emboldeneth  thee,  that  thon  an- 
swerest?  4.  I  also  could  speak  as  ye  do:  if  your 
soul  were  in  my  soul's  stead,  I  could  heap  up 
words  against  you,  and  shake  mine  head  at  you. 
5.  Sut  I  would  strengthen  you  with  my  mouth, 
and  the  moving  of  my  lips  should  assuage  your 
grief. 

Both  Ji)l)  .Tiul  liis  fiiciuis  tmik  llio  same  way  that  disputant-* 
comiiionlv  lake,  wliieh  is,  to  muler\alue  one  another's  sense,  and 
wisdom,  and  nianau,emcnt.  The  longer  the  saw  of  contention  is 
drawn,  the  hotter  it  grows;  and  the  beginning  of  this  sort  of 
strife  is  as  the  letting  forth  of  voter,  therefore  leave  it  of f  before 
it  be  meddled  icilh.  Eliphaz  had  represented  Job's  discourses  as 
idle  and  unprofitable,  and  nothing  to  tl'.e  purpose  ;  and  Job  liere 
{fives  his  the  same  character.  Those  who  are  free  in  passing 
Mich  censures,  must  expect  to  have  them  retorted  ;  it  is  easy,  it 
is  endless:  but  Ciiibono? — -What  good  does  it  do?  It  will  stir 
up  men's  passions,  but  will  never  convince  their  judgments,  nor 
set  truth  in  a  clear  light. 

Job  here  reproves  Eliphaz, 

1.  For  lueilless  i' ■  petition  s  ;  (d.2.)  "  I  have  heard  many  s^ich 
things.  ^  .mi  IcU  im-  nothing  but  what  I  knew  before;  nothing 
bnt  what  y-u  yourselves  have  before  said;  you  offer  nothing  new, 
it  is  the  same  thing  over  and  over  again  ;"  which  Job  thinks  as 
great  a  trial  of  his  patience  as  almost  any  of  his  troubles.  The 
inculcating  of  the  same  things  thus  by  an  adversary,  is  indeed 
provoking  and  nauseous,  but  by  a  teacher  it  is  often  necessary, 
and  must  not  be  grievous  to  the  learner,  to  whom  precept  imist 
be  vpon  precept,  and  line  upon  line.  INIany  things  we  have  heard, 
which  it  is  good  for  us  to  hear  again,  that  we  may  understand 
and  remember  them  better,  and  be  more  affected  with  them,  and 
influenced  by  them. 

2.  For  unskilful  applications.  They  came  with  a  design  to 
comfort  him,  but  they  went  about  it  very  awkwardly,  and,  when 
they  touched  Job's  case,  quite  mistook  it;  "Miserable  comforters 
are  ye  all,  who,  instead  of  offering  any  thing  to  alleviate  the 
affliction,  add  affliction  to  it,  and  make  it  \ef  more  grievous." 
The  patient's  case  is  sad  indeed,  when  his  medicines  are  poisons, 
and  his  |)hysicians  his  worst  disease.  What  Job  savs  here  of  his 
friends,  is  true  of  all  creatures,  in  comparison  with  God,  and, 
one  time  or  other,  we  shall  be  made  to  see  it  and  own  it,  tliat 
miserable  comforters  are  they  all.  When  we  are  under  convic- 
tions of  sin,  terrors  of  conscience,  and  the  arrests  of  death,  it  is 
only  the  blessed  Spirit  that  can  comfort  effectually  ;  all  others, 
without  him,  do  it  miserably,  and  sing  songs  to  a  heavy  heart,  to 
no  purpose. 

3.  For  endless  impertinence.  Job  wishes  that  vain  words 
Might  have  an  end,  r.3.  If  vain,  it  were  well  that  they  were 
never  begun,  and  the  sooner  they  are  ended  the  better.  Those 
who  are  so  wise  as  to  speak  to  the  purpose,  will  be  so  wise  as  to 
know  when  they  have  said  enough  of  a  thing,  and  when  it  is  lime 
to  break  off. 

4.  For  causeless  obstinacy,  ^^'^lat  emboldeneth  thee,  that  thou 
answerest?  It  is  verv  rash  and  unjust  confidence,  with  Eliphaz, 
to  charge  men  with  those  crimes  which  we  cannot  prove  upon 
them,  to  pass  a  judgment  on  men's  spiritual  state,  upon  the  view 
of  their  outward  condition,  and  to  re-advance  those  objections 
which  have  been  again  and  again  answered. 

6.  For  the  violation  of  the  sacred  laws  of  friendship  ;  doing  by 
his  brother  as  he  would  not  have  been  done  bv,  and  as  his  brother 


woidd  not  have  done  by  him.  This  is  a  cutting  reproof,  and  very 
affecting,   t'.4,  5. 

(1.)  He  desires  his  friends,  in  imagination,  for  a  little  while, 
to  change  conditions  with  him,  to  put  their  souls  in  his  soul's 
stead;  to  suppose  themselves  in  misery  like  him,  and  him  at  case 
like  tlieni.  This  was  no  absurd  or  foreign  supposition,  but  what 
might  quicklv  become  true  in  fact;  so  strange,  so  sudden,  fre- 
quently, are  the  vicissitudes  of  human  affairs,  and  such  the  turns 
of  the  wheel,  that  the  spokes  soon  change  places.  Whatever  our 
brethren's  sorrows  are,  we  ought  by  sympathy  to  make  them  our 
own,  because  we  know  not  how  soon  they  may  be  so. 

(2.)  He  represents  the  unkindness  of  their  conduct  toward 
him,  by  shewing  what  he  could  do  to  them,  if  they  were  in  his 
condition.  /  could  speak  as  ye  do.  It  is  an  easy  thing  to  trample 
upon  those  that  are  down,  and  to  find  fault  with  what  those  say 
that  are  in  extremity  of  pain  and  affliction.  "  I  could  heap  up 
words  against  you,  as  you  do  against  me  ;  and  how  would  you 
like  it?     How  would  you  bear  it?" 

(3.)  He  shews  them"  what  they  should  do,  by  telling  them  what, 
in  that  case,  he  would  do;  (v.  5.)  "  I  would  strengthen  you,  and 
say  all  I  could  to  assuage  your  grief,  but  nothing  to  aggravate  it." 
It  is  natural  to  sufferers  to  think  what  they  would  do,  if  the 
tables  were  turned;  but  perhaps  our  hearts  may  deceive  us;  we 
know  not  what  we  should  do.  We  find  it  easier  to  discern  the 
reasonableness  and  importance  of  a  command,  when  we  have 
occasion  to  claim  the  benefit  of  it,  than  when  we  have  occasion 
to  do  the  duty  of  it.  See  what  is  the  duty  we  owe  to  our  brethren 
in  affliction.  [  1.]  We  should  say  and  do  all  we  can  to  strengthen 
them,  suggesting  to  them  such  considerations  as  are  proper  to 
encourage  their  confidence  in  God,  and  to  support  their  sinking 
spirits.  Faith  and  patience  are  the  strength  of  the  afflicted ;  w  hat 
helps  these  graces,  confirms  the  feeble  kures.  [2.]  To  afsuage 
their  grief,  the  causes  of  their  grief,  if  jiossible,  or,  liowever, 
their  resentment  of  those  causes.  Good  wortis  cost  nothing;  but 
they  may  be  of  good  service  to  those  that  are  in  sorrow,  not  only 
as  it  is  some  comfort  to  them  to  see  their  friends  concerned  for 
them,  but  as  they  may  be  so  reminded  of  that  which,  through  the 
prevalency  of  grief,  was  forgotten.  Though  hard  words  (we  say) 
Ijreak  no  bones,  yet  kind  words  'may  help  to  make  broken  bones 
rejoice;  and  those  have  the  tongue  of  the  learned,  that  know  how 
to  speak  a  word  in  season  to  the  weary. 

0.  Though  I  speak,  my  grief  is  not  assuaged  : 
and  thonsrh  I  forbear,  what  am  I  eased?  7.  But 
now  he  hath  made  me  weary  :  thou  hast  made  de- 
solate all  my  company.  8.  And  thou  hast  filled 
me  with  wrinkles,  ichkh  is  a  witness  against  me : 
and  my  leanness,  rising  np  in  me,  beareth  wit- 
ness to  my  face.  9.  He  teareth  me  in  his  wfath, 
who  hateth  me:  he  gnasheth  npon  me  with  his 
teeth ;  mine  enemy  sharpeneth  his  eyes  npon  me. 
10.  They  have  gaped  upon  me  with  their  monlh ; 
they  have  smitten  me  npon  the  cheek  reproach- 
fully ;  they  have  gathered  themselves  together 
against  me.  11.  God  hath  delivered  me  to  the 
nngodly,  and  turned  me  over  into  the  hands  of 
the  wicked.  12.  1  was  at  ease,  but  he  hath  broken 
me  asunder:  he  hath  also  taken  me  by  my  neck, 
and  shaken  me  to  pieces,  and  set  me  up  for  his 
mark.  13.  His  archers  compass  me  round  abont, 
he  cleaveth  my  reins  asunder,  and  doth  not  spare; 
he  poureth  out  my  gall  upon  the  ground.  14.  He 
breaketh  me  with  breach  upon  l)reach,  he  run 
neth  upon  me  like  a  giant.  15.  I  have  sewed 
sackcloth  upon  my  skin,  and  defiled  tny  horn  lo 


Before  Christ  1520. 


JOB,  Xv^I. 


Tlie  Reply  of  Job. 


the  dust.     10.  My  face  is  foul  with  weeping,  and 
on  my  eyelids  is  the  shadow  of  death  ; 

Job's  complaint  is  iiere  as  bitter  as  any  wiiere  in  all  his  dis- 
courses, and  he  is  at  a  stand  whether  to  smother  it  or  to  give  it 
vent.  Sometimes  the  one,  and  sometimes  the  other,  is  a  relief 
to  the  afflicted,  according  as  the  temper  or  the  circumstances  are; 
but  Job  found  help  by  neither,  v.  6.  (1.)  Sometimes  giving  vent 
to  grief  gives  ease;  but,  "  Though  I  speak,"  (says  Job,)  "my 
gritfis  not  assuaged,  my  spirit  is  never  the  lighter  for  the  pouring 
out  of  my  complaint;  nay,  what  I  speak  is  so  misconstrued  as 
to  be  turned  to  the  aggravation  of  my  grief."  (2.)  At  other  times, 
keeping  silence  makes  the  trouble  the  easier  and  the  sooner  for- 
gotten;  but  (says  Job)  though  I  forbear,  I  am  never  the  nearer; 
what  am  I  eased?  If  he  complained,  he  was  censured  as  pas- 
sionate; if  not,  as  sullen.  If  he  maintained  his  integrity,  that 
was  his  crime  ;  if  he  made  no  answer  to  their  accusations,  his 
silence  was  taken  for  a  confession  of  his  guilt. 

Here  is  a  doleful  representation  of  Job's  grievances.  O  what 
reason  have  we  to  bless  God,  that  we  are  not  making  such  com- 
))lai!its!      lie  complains, 

1.  That  his  family  was  scattered;  (f. 7.)  "He  hath  made  vie 
weary,  weary  of  speaking,  weary  of  forbearing,  weary  of  my 
friends,  weary  of  life  itself;  my  journey  through  the  world  proves 
so  very  uncomfortable,  that  I  am  quite  tired  with  it:"  this  made  it 
as  tiresome  as  any  thing,  that  all  liis  company  was  made  desolate  ; 
liis  children  and  servants  being  killed,  and  the  poor  remains  of 
his  great  household  dispersed.  The  company  of  good  people,  that 
used  to  meet  at  his  house  for  religious  worship,  was  now  scattered, 
and  he  spent  his  sabbaths  in  silence  and  solitude.  He  had  com- 
pany indeed,  but  such  as  he  would  rather  have  been  without,  for 
they  seemed  to  triumph  in  his  desolation.  If  lovers  and  friends 
are  put  far  from  us,  we  must  see  and  own  God's  hand  in  it,  mak- 
ing our  company  desolate. 

2.  That  his  body  was  worn  away  with  diseases  and  pains,  so 
that  he  was  become  a  perfect  skeleton,  nothing  but  skin  and  bones, 
tT.8.  His  face  was  furrowed,  not  with  age,  but  sickness;  Thou 
hast  filled  me  with  wrinkles.  His  flesh  was  wasted  with  the 
running  of  his  sore  boils,  so  that  his  leanness  rose  up  in  him, 
that  is,  his  bones,  that  were  not  seen,  stuck  out,  c/i.33.  21. 
These  are  called  witnesses  against  him,  witnesses  of  God's  dis- 
pleasure against  him,  and  such  witnesses  as  his  friends  produced 
against  him  to  prove  him  a  wicked  man.  Or,  "They  nre  wit- 
nesses/or me,  that  my  complaint  is  not  causeless,"  or,  "witnesses 
to  me,  that  I  am  a  dying  man,   and  must  be  gone  shortly." 

3.  That  his  enemy  w as  a  terror  to  him,  threatened  him,  frightened 
him,  looked  stern  upon  him,  and  gave  all  the  indications  of  rage 
against  him;  {v.  9.)  He  tears  7ne  in  his  wrath.  But  who  is  this 
enemy?  Either,  (1.)  Eliphaz;  who  shewed  himself  very  much 
exasperated  against  him,  and  perhaps  had  expressed  himself  with 
such  marks  of  indignation  as  are  here  mentioned:  at  least,  what 
he  said  tore  Job's  good  name,  and  thundered  nothing  but  terror 
to  him ;  his  eyes  were  sharpened  to  spy  out  matter  of  reproach 
against  Job,  and  very  barbarously  botli  he  and  the  rest  of  them 
used  him.  Or,  (2.)  Satan:  he  was  his  enemy,  that  hated  him, 
and  perhaps,  by  the  divine  permission,  terrified  him  with  appari- 
tions, as  (some  think)  he  terrified  our  Saviour,  which  put  him  into 
his  agonies  in  the  garden  ;  and  thus  he  aimed  to  make  him  curse 
God.  It  is  not  improbable  that  this  is  the  enemy  he  means.  Or, 
(  3.)  God  himself :  if  we  understand  it  of  him,  the  expressions  are 
indeed  as  rash  as  any  he  used.  God  hates  none  of  his  creatures; 
but  Job's  melancholy  did  thus  represent  to  him  the  terrors  of  the 
Almighty:  and  nothing  can  be  more  grievous  to  a  good  man,  than 
to  apprehend  God  to  he  his  Enemv.  If  the  wrath  of  a  king  be 
as  messengers  of  death,  what  is  the  wrath  of  the  King  of  kings  ! 

4.  That  all  about  him  were  abusive  to  him  ;  (i\  10.)  Thev  clime 
upon  him  with  open  mouth  to  devour  him,  as  if  thev  \\oul(l  swal- 
low him  alive,  so  terrible  were  their  threats,  and  si'>  scornful  was 
their  conduct  to  him.  They  offered  him  all  the  imli^qiilies  Ihev 
could  invent,  and  even  smote  him  on  the  check ;  and  liereiu  manv 
were  confederate,   they  gathered  themselves  together  against  him, 


j  even  the  abjecis,  Ps.  35. 15.  Herein  Job  was  a  type  of  Christ,  aii 
many  of  the  ancients  make  him :  these  verv  expressions  are  used 
in  the  predictions  of  his  sufferings;  (Ps. 22. 13.)  They  gapcdupon 
me  ivith  their  mouths;  and  (Mic.  5. 1.)  They  shall  smite  the  Judge 
of  Israel  with  a  rod  upon  the  check,  which  was  literally  fulfilled, 
Matth.2G.  G7.     How  were  they  increased  that  troubled  him  ! 

5.  That  God,  instead  of  delivering  him  out  of  their  hands,  as 
he  hoped,  delivered  him  into  their  hands;  (y.ll.)  He  hath  turned 
me  over  into  the  hands  of  the  wicked.  They  could  have  had  no 
power  against  him,  if  it  had  not  been  given  them  from  above; 
he  therefore  looks  bevond  them  to  God,  who  gave  them  their  com- 
mission, as  David  did  when  Shimei  cursed  him;  but  he  thinks  it 
strange,  and  almost  thinks  it  hard,  that  those  should  have  power 
against  him,  who  were  God's  enemies  as  much  as  his.  God 
sometimes  makes  use  of  wicked  men  as  his  sword  to  one  another, 
(Ps.l7. 13.)  and  his  rod  to  his  own  children,  Isa.lO.  5.  Herein 
also  Job  was  a  type  of  Christ,  who  was  delivered  into  wicked 
hands,   to   be  crucified  and  slain,  by  the  determinate  counsel  and 

fore-knowledge  of  God,  Acts,  2.  23. 

6.  That  God  not  only  delivered  him  into  the  hands  of  the  wicked,  , 
but  took  him  into  his  own  hands  too,  into  which  it  is  a  fearful 
thing  to  fall ;  {v.  12.)  "  I  was  at  ease,  in  the  comfortable  enjoy- 
ment of  the  gifts  of  God's  bounty,  not  fretting  and  uneasy,  as 
some  are  in  the  midst  of  their  prosperity,  who  thereby  provoke 
God  to  strip  them ;  yet  he  has  broken  me  asunder,  put  me  upon 
the  rack  of  pain,  and  torn  me  limb  from  limb."  God,  in  afflict- 
ing him,  had  seemed,  ( 1 .)  As  if  he  were  furious:  though  fury  is 
not  in  God,  he  thought  it  was,  when  he  took  him  by  the  neck,  (as 

a  strong  man  in  a  passion  would  take  a  child,)  and  shook  him  to 
pieces,  triumphing  in  the  irresistible  power  he  had  to  do  what  he 
would  with  him.  (2.)  As  if  he  were  partial:  "  He  has  distin- 
guished me  from  the  rest  of  mankind  by  this  hard  usage  of  n;c  ; 
he  has  set  me  up  for  his  mark,  the  butt  at  which  he  is  pleased  to 
let  fly  all  his  arrows:  at  me  they  are  directed,  and  they  come  not 
by  chance  ;  against  me  thev  arc  levelled,  as  if  I  were  the  gnalest 
sinner  of  all  the  men  of  the  east,  or  were  singled  out  to  be  made 
an  example."  When  God  set  him  up  for  a  mark,  his  archers 
presently  compassed  him  round.  God  has  archers  at  command, 
who  will  be  sure  to  hit  the  mark  that  he  sets  up.  Whoever  are 
our  enemies,  we  must  look  upon  them  as  God's  archers,  and  see 
him  directing  the  arrow.  It  is  the  Lord;  let  him  do  what  seem- 
elli  him  good.  (3.)  As  if  he  were  cruel,  and  his  wrath  as  relent- 
less as  his  power  was  resistless.  As  if  he  contrived  to  touch  hira 
in  the  tenderest  part,  cleaving  his  reins  asunder  with  acute  pains, 
perhaps  they  were  nephritic  pains,  those  of  the  stone,  which  lie 
in  the  region  of  the  kidneys.  As  if  he  had  no  mercy  in  reserve 
for  him,  he  does  not  spare,  nor  abate  any  thing  of  the  extremity. 
And,  as  if  he  aimed  at  nothing  but  his  death,  and  his  death  in  the 
midst  of  the  most  grievous  tortures,  he  pours  out  my  gall  upon 
the  ground.  As  when  men  tiave  taken  a  wild  beast,  and  killed  it, 
they  open  it,  and  pour  out  the  gall  with  a  loathing  of  it.  He 
thought  his  blood  was  poured  out,  as  if  it  were  not  only  not  pre- 
cious, but  nauseous.  (4.)  As  if  he  were  unreasonable  and  insa- 
tiable in  his  executions;  (y.  14.)  "He  breaketh  vie  with  breach 
upon  breach,  follows  me  with  one  wound  after  another."  So  his 
troubles  came  at  first ;  while  one  messenger  of  evil  tidings  was 
speaking,  another  came;  and  so  it  was  still,  new  boils  were  rising 
every  day,  so  that  he  had  no  prospect  of  the  end  of  his  troubles. 
Thus  he  thought  that  God  ran  upon  him  like  a  giant,  whom  he 
could  not  possibly  stand  before  or  confront;  as  the  giants  of  old 
ran  down  all  their  poor  neighbours,  and  were  too  hard  for  them. 
Note,  Even  good  men,  when  they  are  in  great  and  extraordinarj' 
troubles,  have  much  ado  not  to  entertain  hard  thoughts  of  God. 

7.  That  he  had  divested  himself  of  all  his  honour,  and  all  his 
comfort,  in  compliance  with  the  afflicting  providences  that  sur- 
rounded him.  Some  can  lessen  their  own  troubles  by  concealing 
them,  holding  their  heads  as  high,  and  putting  as  good  a  face  upon 
them,  as  ever;  but  Job  could  not  do  so  ;  he  received  the  impres- 
sions of  them,  and,  as  one  truly  penitent,  and  truly  patient,  he 
humbled  himself  under  the  mighty  hand  of  God,  r.  15, 16.  (1.) 
He  now  laid  aside  all  his  ornaments  and  soft  clothing:,  consulted 


Before  Clirisl  l-rio. 


JOB,    A  VI,  XVII. 


'i*lit>  lU'i)Iy  of  Job, 


not  either  his  ease  or  finei-y  in  iiis  dress,  hiil  sewed  snekclolh  upon 
his  skill ;  lliat  clothinp;  he  ihouglit  good  eiiougli  for  such  a  defiled 
distenipered  Ixidv  Jis  he  iind.  Silks  upon  sores,  such  sores,  he 
thoustht,  would  be  unsuitai)le,  suekelotli  would  he  more  becoming. 
Those  arc  fond  indeed  of  gay  clothinn;,  that  will  not  be  weaned 
from  it  by  sickness  .and  old  age,  and,  as  Job  was,  (c.  0.)  by 
wrinkles  and  Icamiess.  He  not  on\y  put  on  sackcloth,  but  sciiwd 
it  on,  as  one  that  resolved  to  continue  his  humiliation  as  long 
as  the  affliction  continued.  (2.)  lie  insisted  not  upon  any  points 
of  honour,  but  humbled  himself  under  humbling  providences;  he 
defiled  his  horn  in  the  dust,  and  refused  the  respect  that  used  to 
be  paid  to  his  dignity,  power,  and  eminency.  Note,  When  God 
brings  down  our  condition,  that  should  bring  down  our  spirits. 
Better  lay  the  horn  in  the  dust,  than  lift  it  up  in  contradiction  to 
the  designs  of  Providence,  and  have  it  broken  at  last.  Eliphaz 
had  represented  Job  as  high  and  haughty,  and  unhumbled  under 
his  affliction  ;  "No,"  says  Job,  "  I  know  better  things;  the  dust 
is  now  tl;e  fittest  place  for  me."  (3.)  He  banished  mirth  as  utterly 
unseasonable,  and  set  himself  to  sow  in  tears;  (f.  IG.)  "My 
face  is  foul  irith  n'cepin(j  so  constantly  for  my  sins,  for  God's 
displeasure  agiiinst  me,  and  for  my  frien(is'  unkindness;  tljis  has 
brought  a  shadout  of  death  upon  my  eye-lids."  He  had  not  only 
wept  away  all  his  lieauty,  but  almost  wept  his  eyes  out.  In  this 
also,  he  was  a  type  of  Christ,  who  was  a  man  of  sorrows,  and 
much  in  tears,  and  pronounced  those  blessed  that  mourn,  for 
they  shall  be  comforted. 


17.  Not  for  ant/  injustice  in  mine  liands:  also 
niy  prayer  is  pure.  18.  O  earth,  cover  not  thou 
my  blood,  and  let  my  cry  have  no  place.  19.  Also 
now,  behold,  my  Witness  is  in  heaven,  and  my 
record  is  on  hi<;h.  20.  My  friends  scorn  me :  but 
mine  eye  ponreth  out  tears  unto  God.  21.  O  that 
one  might  plead  for  a  man  with  God,  as  a  man 
phadctli  for  liis  neighbour!  22.  When  a  few  years 
are  come,  then  I  shall  go  the  way  ivhence  I  shall 
not  return. 

Job's  condition  was  very  deplorable;  but  had  he  nothing  to 
support  him,  nothing  to  comfort  him?  Yes,  and  he  here  tells  us 
what  it  was. 

I.  lie  had  the  testimony  of  his  conscience  for  him,  that  he  had 
walked  u])rightly,  and  had  never  allowed  himself  in  any  gross  sin. 
None  was  ever  more  ready  than  he  to  acknowledge  his  sins  of 
infirmity;  but,  upon  search,  he  could  not  charge  himself  with 
any  enormous  crime,  for  which  he  should  be  made  more  miserable 
than  other  men,  j'.  17.    He  had  kept  a  conscience  void  of  offence, 

1.  Toward  men.  "  Not  for  any  injustice  in  my  hands,  any  wealth 
that  I  have  unjustly  got  or  kept.  "  Eliphaz  had  represented  him 
as  a  tyrant  and  an  oppressor;  "No,"  sayshe,  "  I  never  did  any 
wrong  to  any  man,  but  always  despised  the  gain  of  oppression." 

2.  Toward  God.  Also  my  prayer  is  pure;  but  prayer  cannot 
be  pure,  as  long  as  there  is  injustice  in  ovr  hands,  Isa.  1.1.5. 
Eliphaz  had  charged  him  with  hypocrisy  in  religion,  but  he 
specifies  prayer,  the  great  act  of  religion,  and  professes  that  in  that 
he  was  pure,  though  not  from  all  infirmity,  yet  from  reigning  and 
allowed  guile:  .it  was  not  like  the  prayers  of  the  Pharisees,  who 
looked  no  further  than  to  be  seen  of  men,  and  to  serve  a  turn. 

This  assertion  of  his  own  integrity  he  backs  with  a  solemn 
imprecation  of  .shame  and  confusion  to  himself,  if  it  were  not  true, 
t).18.  (1.)  If  there  were  any  injustice  in  his  hands,  he  wishes  it 
might  not  be  concealed,  0  earth,  cover  thou  not  my  blood,  that  is, 
"the  innocent  blood  of  others,  which  I  am  suspected  to  have  shed." 
Murder -nill  out;  and  "Let  it,"  says  Job,  "if  I  have  ever  been 
guiltv  of  it,"  Gen.  4.  10,  11.  The  day  is  coming  when  the  earth 
shall  disclose  her  blood  ;  (Isa.  20.  21.)  and  a  good  man  is  far  from 
dreading  that  day.  (2.)  If  there  were  any  impurity  in  his  prayers, 
he  wishes  they  might  not  be  accepted,  Let  my  cry  have  no  place. 


He  was  willing  to  be  .judgid  1>\  that  rule,  //'  /  rcr/ard  iniqnity  in 
my  heart,  God  will  nut  hear  711?,  Ps.  G(J.  iil.  There  is  another 
probable  sense  of  tlu  se  w<irds,  that  he  does  hereby,  as  il  were 
lay  his  death  upon  his  friends,  w  ho  broke  his  heart  with  llieir 
harsh  censures,  and  charges  the  guilt  of  his  blood  ni)on  t'lem, 
begging  of  God  to  avenge  it,  and  that  the  cry  of  his  blood  might 
have  no  place  in  which  to  lie  hid,  but  might  come  up  to  heaven, 
and  be  heard  by  him  that  makes  incpiisition  for  blood. 

II.  He  could  appeal  to  God's  omniscience  concerning  his  inte- 
grity, r.  19.  The  witness  in  our  own  bosoms  for  us  will  stand  us 
in  little  stead,  if  we  have  not  a  witness  in  heaven  for  us  too,  for 
God  is  greater  than  our  hearts,  and  we  are  not  to  be  our  own 
judges  ;  this,  therefore,  is  Job's  triumph.  My  Witness  is  in  heaven. 
Note,  It  is  an  unspeakable  comfort  to  a  good  man,  when  belies 
under  the  censure  of  his  brethren,  that  there  is  a  God  in  heaven 
who  knows  his  integrity,  and  will  clear  it  up  sooner  or  later.  See 
John,  5.  31,  37.     This  one  Witness  is  instead  of  a  thousand. 

III.  He  had  a  God  to  go  to,  before  whom  he  might  unbosom 
himself,  r.20,  21.  See  here,  1.  How  the  case  stood  between  him 
and  his  friends ;  he  knew  not  how  to  be  free  w  ilh  them,  nor  could 
he  expect  either  a  fair  hearing  with  them,  or  fair  dealing  from 
them  ;  "  My  friends  (so  they  call  themselves)  scorn  me  ;  they 
set  themselves  not  only  to  resist  me,  but  to  expose  me;  they  are 
of  counsel  against  me,  and  use  all  their  art  and  eloquence,"  (so  the 
word  signifies,)  "to  run  me  down."  The  scorns  of  friends  are  more 
cutting  than  those  of  enemies;  but  we  must  expect  tliem,  and 
provide  accordingly.  2.  How  it  stood  between  him  and  God.  \lc. 
doubted  not  but  that,  (1.)  God  did  now  take  cognizance  of  his 
sorrows.  Mine  eye  pours  on t  tears  to  God.  He  had  said,  (e.lfj.) 
that  he  wept  much  ;  here  he  tells  us  in  what  channel  his  tears  ran, 
and  which  wavtlieywere  directed:  his  sorrow  was  not  tliat  of  the 
world,  but  he  sorrowed  after  a  godly  sort,  wcfil  before  the  Lord, 
and  offered  to  him  the  sacrifice  of  a  broken  heart.  Note,  Even 
tears,  when  sanctified  to  God,  give  ease  to  troubled  spirits ;  and,  if 
men  slight  onr  grief,  this  may  comfort  us,  that  God  regards  tl'.em. 
(2.)  That  he  would  in  due  time  clear  up  his  innocency;  (i'.21.) 

0  that  one  mif/ht  plead  for  a  man  -ivithGnd!  If  he  could  but  now 
have  the  same  freedom  at  God's  bar,  that  men  commonly  have  at 
the  bar  of  the  civil  magistrate,  he  douI)lcd  not  but  to  carry  his 
cause,  for  the  Judge  himself  was  a  witness  to  his  integrity.  The 
language  of  this  wish  is,  that  (Isa.  50.  7,  0.)  I  know  that  J  shall 
not  be  ashamed,  for  he  is  near  that  justifies  me.  .Some  give  a 
gospel-sense  of  this  verse,  and  the  original  will  very  well  bear  i(: 
and  he  n-ill  plead  (that  is,  there  is  one  that  will  plead)  for  man 
with  God,  even  the  S071  of  man,  for  his  friend,  or  nrigh/>our. 
Tho^e  who  pour  out  tears  before  God,  though  they  cannot  plead 
for  themselves,  by  reason  of  their  distance  and  defects,  have  a 
Friend  to  plead  for  them,  even  the  Son  of  man,  and  on  this  we 
must  bottom  all  our  hopes  of  acceptance  with  God. 

IV.  He  had  a  prospect  of  death,  which  would  put  a  period  to  all 
his  tniubles:  such  confidence  had  he  toward  God,  tl'.at  he  could 
take  pleasure  in  thinking  of  the  approach  of  death,  when  he  shoidd 
be  determined  to  his  everlasting  state,  as  one  that  doubted  not  but 
it  would  be  well  with  him  then:  When  a  feu-  years  are  come,  (the 
;/eors  ((/"jiH/Hfier  which  are  determined  and  appointed  to  me,)  theti 

1  shall  go  the  way  whence  I  shall  not  return.  Note,  1.  To  die  is 
to  go  the  way  whence  we  shall  not  return  ;  it  is  to  go  a  journey,  a 
long  journey,  a  journey  for  good  and  all;  to  remove  from  this  to 
another  country,  from  the  world  of  sense  to  the  world  of  spirits  ; 
it  is  a  journey  to  our  long  home;  there  will  be  no  coming  back  to 
our  state  in  this  worii,  nor  any  change  of  our  state  in  the  other 
world.  2.  We  must  all  of  us,  very  certainly,  and  very  shortly, 
go  this  journey;  and  it  is  comfortable  to  those  who  keep  a  good 
conscience,  to  think  of  it,  for  it  is  the  crown  of  their  integrity. 

CHAP.    XVII. 

In  this  chapter,  I.  Job  reflects  upon  the  hnrsh  cevsures  u-hich  his  friends  had 
passed  upon  him,  and,  looking  upon  himself  as  a  dyinfrmnn,  (r.  1.)  he  nppeaii 
to  God,  and  'oet;s  of  him  speedilii  to  apjienr  for  him,  and  rifrht  him,  because 
they  had  n-rnntced  him,  anil  he  knew  not  how  lo  risrht  himself,  f.  2..7. 
But  At'  holies,  that,  (/loug/i  il  should  be  a  suq'rise,  il   uill  be  no  stumbtittg- 


Before  Christ  1520. 


JOB,  XVll. 


The  Ilcply  of  Job. 


block,  to  good  people,  to  see  him  thus  abused,  v.  8,  9.  //.  lie  reflects  upon 
the  vain  hopes  they  had  fed  him  wUh,  that  he  should  ijit  see  good  days; 
shewing  that  his  days  were  just  at  an  end,  and  with  his  body  all  his  hopes 
uould  be  buried  in  the  dust,  r.  10..16.  His  friends  becoming  strange  to 
him,  which  greatly  grieved  him,  he  makes  death  and  the  grave  ftimiliar  to 
him,  ichich  yielded  him  some  coji\)'ort. 

1.  ]\/|  Y  breath  is  corrupt,  my  days  are  extinct, 
1.T  J.  the  graves  are  readtj  for  me.    2.  Are  there 

.01  mockers  with  me?  and  doth  not  mine  eye  con- 
uuiie  in  their  provocation?  3.  Lay  down  now,  put 
me  ill  a  surety  with  thee;  who  is  he  tkat  will  strike 
iiands  with  me?  4.  For  thou  hast  hid  their  heart 
from  understanding:  therefore  shalt  thou  not  exalt 
them.  5.  He  that  speaketh  flattery  to  his  friends, 
even  the  eyes  of  his  children  shall  fail.  (J.  He  hath 
made  me  also  a  by- word  of  the  people;  and  afore- 
time I  was  as  a  tabret.  7.  Mine  eye  also  is  dim 
by  reason  of  sorrow,  and  all  my  members  are  as 
a  shadow.  8.  Upright  men  shall  be  astonied  at 
this,  and  the  innocent  shall  stir  up  himself  against 
the  hypocrite.  9.  The  righteous  also  shall  hold 
on  his  way,  and  he  that  hath  clean  hands  shall  be 
stronger  and  stronger. 

Job's  discourse  here  is  somewhat  broken  and  interrupted,  and 
he  passes  suddenly  from  one  thing  to  another,  as  is  usual  with  men 
in  trouble:   but  we  may  reduce  what  is  said  here  to  three  heads. 

I.  The  deplorable  condition  which  poor  Job  was  now  in,  which 
lie  describes,  to  aggravate  the  great  unkindness  of  his  friends  to 
liini,  and  to  justify  his  own  complaints.     Lei  us  see  what  his  case 

UilS. 

1,  He  was   a  dfinej  man,    r.  ].      He   had   said,    (cA.16. 22.) 

"  When  a  few  years  are  c(nne,\  shall  go  that  long  journey."  But 
here  he  corrects  himself,  "Why  do  I  talk  of  years  to  come?  Alas! 
I  am  just  setting  out  on  that  journey,  am  now  ready  to  be  offered, 
r.iid  the  lime  of  my  departure  is  al  baud;  my  breath  is  already 
corrupt,  or  broken  off,  my  spirits  are  spent,  I  am  a  gone  man." 
It  is  good  for  every  one  of  us  thus  to  look  upon  ourselves  as  dyin"', 
and  esjjecially  to  think  of  it  when  we  are  sick.  We  are  dying, 
that  is,  ( 1.)  Our  life  is  going,  for  the  breath  of  life  is  going.  It 
is  continually  going  forth,  it  is  in  our  nostrils,  (Isa.  2.  22.) 
the  door  al  which  it  entered;  (Gen.  2.  7.)  there  it  is  upon  the 
threshold,  ready  to  depart.  Perhaps,  Job's  distemper  obstructed 
his  breathing,  and  short  breath  will,  after  a  while,  be  no  breath. 
Let  the  Anointed  of  the  Lord  be  the  breath  of  our  nostrils,  and  let 
us  get  spiritual  life  breathed  into  us,  and  that  breath  will  never  be 
corru|)ted.  (2.)  Our  time  is  ending;  My  days  are  extinct,  are 
put  out,  as  a  candle,  which,  from  the  first  lighting,  is  continually 
wasting  and  burning  down,  and  will  by  degrees  burn  out  of  itself, 
but  may  by  a  thousand  accidents  be  extinguished.  Such  is  life. 
It  concerns  us,  therefore,  carefully  to  redeem  the  days  of  lime,  and 
to  spend  them  in  getting  ready  for  the  days  of  eternity,  which  will 
never  be  extinct.  (3.)  We  are  expected  in  our  long  home;  The 
graves  are  ready  for  me.  But  would  not  one  grave  serve?  Yes, 
but  he  s|)eaksof  \.hc  sepulchres  of  his  fathers,  to  which  he  must  be 
gathered:  "The  graves  where  they  arc  laid,  are  ready  for  me 
also,"  graves  in  consort,  the  congregation  of  Ihe  dead.  Wherever 
we  go,  there  is  but  a  step  between  us  and  the  grave.  Whatever 
is  unready,  thai  is  ready;  it  is  a  bed  soon  made.  If  the  graves 
be  ready  for  us,  it  concerns  us  to  be  ready  for  the  graves."  The 
graves  for  me,  so  it  runs;  denoting  not  "only  his  expectation  of 
death,  but  his  desire  of  it;  "I  have  done  with  the  world,  and 
have  nothing  now  to  wish  for  but  a  grave." 

2.  He  was  a  despised  man;  (v.G.)     "He"  that  is,  Elipliaz,  so 
omc,  or  rather  God,  whom  he  all  along  acknowledges  to  be  the 

Author  of  his  calamities)  "has  made  me  a  hy-irnrd  nf  theprojile, 
the  talk  of  the  country,  a  laughing  stock  to  many,  a  gazing-stock 


to  all;  and  aforetime,  or,  to  men's  faces,  publicly,  I  was  as  a 
labret,  that  whoever  chose  might  play  upon ;"  they  made  ballads 
of  him ;  his  name  became  a  proverb  ;  it  is  so  still.  As  poor  as  Job. 
He  has  now  7tiade  me  a  by-word,  a  reproach  of  men,  whereas, 
aforetime,  in  my  prosperity,  I  was  as  a  tabrel,  Delicice  humani 
generis — The  darting  of  the  human  race,  whom  they  were  all 
pleased  with.  It  is  connuon  for  those  who  were  honoured  in  their 
wealth,  to  be  despised  in  their  poverty. 

3.  He  was  a  man  of  sorrows,  v.  7.  He  wept  so  much,  that  he 
had  almost  lost  his  sight;  Mine  eye  is  dim  by  reason  of  sorrow, 
ch.  16. 10.  The  sorrow  of  the  world  thus  works  darl^ness  and 
death.  He  vexed  so  much,  that  he  had  fretted  all  the  flesh  away, 
and  was  become  a  perfect  skeleton;  nothing  but  skin  and  bones; 
"  All  my  members  arc  as  a  shadow.  I  am  grown  so  poor  and 
Ihin,  that  I  am  luit  to  be  called  a  man,  hut  the  shadow  of  a  man." 

II.  The  ill  use  which  liis  friends  made  of  his  miseries;  they 
lram|)led  upon  him,  and  insulted  over  him,  and  condemned  him 
as  a  hypocrite,  because  he  was  thus  grievously  afflicted.  Hard 
usage !     Now  observe, 

1.  How  Job  describes  it,  and  what  construction  he  puts  upon 
their  discourses  with  him.  He  looks  upon  himself  as  basely  abused 
by  them.  (1.)  They  abused  him  with  their  foul  censures,  con- 
demning him  as  a  bad  man,  justly  reduced  thus,  and  exposed  to 
contempt,  v.  2.  "  They  are  mockers,  who  deride  my  calamities, 
and  insult  over  me,  because  I  am  thus  brought  low.  They  are  so 
icith  me,  abusing  me  to  my  face,  pretending  friendship  in  their 
visit,  but  intending  mischief.  I  cannot  get  clear  of  them;  they 
are  continually  tearing  me,  and  they  will  not  be  wrought  upon, 
either  by  reason  or  pity,  to  let  fall  the  prosecution."  (2.)  They 
abused  him  too  with  their  fair  promises,  for  in  them  ibey  did  but 
banter  him.  He  reckons  them  {v.  5.)  among  those  that  speak 
flattery  to  their  friends.  They  all  (-ame  to  mourn  with  him ; 
Eliphaz  began  with  a  commendation  of  him,  ch.4.  3.  They  had 
all  promised  him  that  he  would  be  lia])pv,  if  he  would  take  their 
advice.  Now  all  this  he  looked  upon  as  flattery,  and  as  designed 
to  vex  him  so  mncli  the  more.  All  this  he  calls  ihcn provocation, 
V.2.  They  did  v.hut  they  could  to  provoke  him,  and  then  con- 
demned him  for  his  resentment  of  it;  but  he  thinks  himself  ex- 
cusable when  his  eye  cantiniicd  thus  in  their  provocation;  it  never 
ceased,  and  he  could  never  look  off  it.  Note,  The  unkindness 
of  those  that  trample  u])on  their  friends  in  affliction,  that  banter 
and  abuse  them  then,  is  enough  to  try,  if  not  to  tire,  the  patience 
even  of  Job  himself. 

2.  How  he  condemns  it.  (1.)  It  was  a  sign  that  God  had  hid 
their  heart  from  understanding,  (i'.4.)  and  that  in  this  matter  they 
were  infatuated,  and  their  wonted  wisdom  was  departed  from  them. 
Wisdom  is  a  gift  of  God,  which  he  grants  to  some,  and  withholds 
from  others,  grants  at  some  times,  and  withholds  at  other  times. 
Those  that  are  void  of  compassion,  are  so  far  void  of  understand- 
ing. Where  there  is  not  the  tenderness  of  a  man,  one  may  question 
whether  there  be  the  understanding  of  a  man.  ( 2.)  It  would  be  a 
lasting  reproach  and  diminution  to  them ;  Therefore  shalt  thou  not 
exalt  them.  Those  are  certainly  kept  back  from  honour,  whose 
hearts  are  hid  from  understanding.  When  God  infatuates  men,  he 
will  abase  them.  .Surely  they  who  discover  so  little  acquaintance 
with  the  methods  of  Providence,  shall  not  have  the  honour  of 
deciding  this  controversy!  That  is  reserved  for  a  man  of  better 
sense,  and  better  temper,  such  an  one  as  Elihu  afterward  appeared 
to  be.  (3.)  It  would  entail  a  curse  upon  their  families.  He  that 
thus  violates  the  sacred  laws  of  friendship,  forfeits  the  benefit  of 
it,  not  only  for  himself,  but  for  his  posterity.  "  Eveii  the  eyes  of 
his  children  shall  fail,  and  when  they  look  for  succour  and  comfort 
from  their  own  and  their  father's  friends,  they  shall  look  in  vain, 
as  I  have  done,  and  be  as  much  disappointed  as  I  am  in  you." 
Note,  Those  that  wrong  their  neighbours,  may,  hi  the  end,  wrong 
their  own  children  more  than  they  are  aware  of. 

3.  How  he  appeals  from  tliem  to  God,-  (i'.  3.)  Lay  down  now, 
pi-tt  me  in  a  surety  with  thee,  that  is,  "  Let  me  be  assured  that 
God  will  take  the  hearing  and  determining  of  the  cause  into  hi.s 
own  hands,  and  I  desire  no  more.  Let  some  one  engage  for  God 
to  bring  on  this  matter."     Thus  they  whose  hearts  condemn  them 


Before  Christ  1520 


JOB.  XVll. 


Tiie  Kejjly  of  Job, 


not,  have  confidence  toward  God,  and  can,  villi  humble  and 
believing  boldness,  beg  of  him  to  search  and  tiv  llicni.  Some 
make  job  here  to  £;l.incc  at  the  mediation  of  Christ,  for  he 
speaks  of  a  Surety  villi  God,  nilhont  whom  he  durst  not  apjiear 
before  God,  nor  try  his  cause  at  his  bar;  for  though  his  friends' 
accusalions  of  him  were  utterly  false,  yet  he  could  not  justify 
/limsclf  before  God  but  in  a  Mediator.  Our  English  annotations 
give  this  reading  of  the  verse,  "  Appoint,  I  pray  t/uc,  my  Surely 
with  thee,  namely,  Christ,  who  is  with  thee  in  heaven,  and  has 
Undertaken  to  be  my  Surety:  let  him  plead  my  cause,  and  stand 
up  for  me  ;  and  who  is  he  then  that  uill  strike  upon  mine  hand:'" 
that  is,  "Who  d  ires  then  contend  with  me?  Who  shall  lay  any 
thing  to  my  charge,  if  Christ  be  an  advocate  for  me  ?"  Rom.  8. 
32,  33.  Christ  is  the  Surety  of  the  better  testament,  (Hcb.7.  22.) 
a  Surety  of  Cjod's  appointing;  and  if  he  undertake  for  us,  we 
need  not  fear  what  can  be  done  against  us. 

III.  The  good  use  which  the  righteous  should  make  of  Job's 
afflictions  from  God,  from  his  enemies,  and  from  his  friends, 
I'.  8,  9.     Observe  here, 

1.  How  the  saints  arc  described.  (1.)  They  are  upright  men, 
honest,  and  sincere,  and  that  act  from  a  steady  principle,  with  a 
single  eye.  This  was  Job's  own  character;  (ch.  1.  1.)  and,  pro- 
bably, he  speaks  of  such  upright  men  especially  as  had  been  his 
intimates  and  associates.  (2.)They  are  the  innocent;  not  perfectly 
so,  but  it  is  w  hat  they  aim  at,  and  press  toward.  Sincerity  is  evan- 
gelical innocency,  and  ihey  that  are  upright  are  said  to  be  inno- 
cent from  the  yreat  transc/ression,  Ps.19.  13.  (3.)  They  are  the 
righteous,  who  walk  in  the  way  of  righteousness.  (4.)  They  have 
clean  hands,  kept  clean  from  the  gross  pollutions  of  sin,  and, 
when  spotted  with  infirmities,  n-ashd  icith  innocency,  Ps.26.  6. 

2.  How  they  should  be  affected  with  the  account  of  Job's 
troubles.  Great  inquiry,  no  doubt,  would  be  made  concerning 
him,  and  every  one  woidd  speak  of  him  and  his  case;  and  what 
use  will  good  people  make  of  it  ? 

(1.)  It  will  amaze  them;  Upright  men  shall  be  astonished  at 
this;  they  will  wonder  to  hear  that  so  good  a  man  as  Job  should 
be  so  grievously  afflicted  in  body,  name,  and  estate,  that  God 
shotild  lay  his  hand  so  heavy  upon  him,  and  that  his  friends,  who 
ought  to  have  comforted  him,  should  add  to  his  grief;  that  such 
a  remarkable  saint  should  be  such  a  remarkable  sufferer,  and  so 
useful  a  man  laid  aside  in  the  midst  of  his  usefulness;  what  shall 
we  say  to  these  things?  Upright  men,  though  satisfied,  in  gene- 
ral, that  God  is  wise  and  holy  in  all  lie  docs,  vet  cannot  but  be 
astonished  at  such  dispensations  of  Providence;  )iaradoxes  which 
will  not  be  unfolded  till  the  mystery  of  Ciod  shnll  be  finished. 

(2.)  It  will  animate  them.  Instead  of  being  deterred  from, 
and  discouraged  in,  the  service  of  God,  bv  the  bard  usage  which 
this  faithful  servant  of  God  met  with,  they  shall  he  so  much  the 
more  imboldencd  to  proceed  and  persevere  in  it.  That  which 
was  St.  Paul's  care,  flThess.3.  3.)  was  Job's,  that  no  good 
man  should  be  moved  either  from  his  holiness,  or  his  comfort,  bv 
these  afflictions,  that  none  should,  for  the  sake  hereof,  think 
the  worse  of  the  ways  or  work  of  God.  .And  that  which  v\as 
St.  Paul's  comfort,  was  his  too,  that  fh"  brethren  of  the  Lord 
would  wax  confident  by  his  bonds,  Philip,].  14.  They  would 
hereby  be  animated, 

[1.]  To  op|)ose  sin,  and  to  confront  the  corru|it  and  pernicious 
inferences  which  evil  men  would  draw  from  Job's  sufferings,  as. 
That  God  has  forsaken  the  earth,  That  it  is  in  vain  to  serve  him  ; 
and  the  like;  The  innocent  shall  stir  up  himself  arjainst  the  hypo- 
crite, will  not  bear  to  hear  this,  (Re\.2.2.)  but  will  withstand 
him  to  his  face;  will  stir  uj)  himself  to  search  into  the  nieaninsj 
of  such  providences,  and  study  these  hard  chapters,  that  he  mav 
read  them  readily;  will  stir  up  himself  to  maintain  religion's  just, 
but  injured,  cause  against  all  its  opposers.  Note,  The  boldness 
of  the  atiacko  which  profane  people  make  upon  religion,  should 
sharpen  the  courage  and  resolution  of  its  friends  and  advocates. 
It  is  time  to  stir,  when  proclamation  is  made  in  the  gate  of  the 
camp,  !f7to  is  on  the  Lord's  side?  When  vice  is  daring,  it  is  no 
time  for  virtue,  through  fear,  to  hide  itself. 

[^2.]      o  persevere  in  religion.     The  righteous,  instead  of  draw- 


ing back,  or  so  much  as  starting  back,  at  this  frightful  spe(  tacle, 
or  standing  still  to  deliberate  whellier  he  should  proceed  or  no, 
(allude  to  2 Sam. 2.  23.)  shall,  with  so  much  the  more  constancy 
and  resolution,  hold  on  his  way,  and  press  forward.  Though,  iii 
me,  he  foresees  that  bonds  and  afflictions  abide  him,  yet  none  of 
those  things  shall  move  him.  Acts,  20.  24.  Those  who  keep  their 
eye  upon  heaven  as  their  end,  will  keep  their  feet  in  the  paths  of 
religion  as  their  way,  whatever  difficulties  and  discouragements 
they  meet  with  in  it. 

[  3.]  In  order  thereunto,  to  grow  in  grace,  lie  will  not  only  hold 
on  his  way  notwithstanding,  but  will  grow  stronn-er  and  stronger 
and,  by  the  sight  of  other  good  men's  trials,  and  the  experience  of 
his  own,  he  will  be  made  more  vigorous  and  lively  iu  his  duty, 
more  warm  and  affectionate,  more  resolute  and  undaunted:  the 
worse  others  are,  the  better  he  will  be;  that  which  dismays  others, 
imboldens  him.  The  blustering  wind  makes  the  traveller  gather 
his  cloak  the  closer  about  him,  and  gird  it  the  faster.  They  that 
are  truly  ^^ise  and  good,  will  be  continually  growing  wiser  and 
belter.     Proficiency  in  religion  is  a  good  sign  of  sincerity  in  it. 

10.  But  as  for  joti  all,  do  ye  return,  and  come 
now :  for  I  cannot  find  owe  wise  man  among  you. 
11.  My  days  are  past,  my  purposes  are  broken  off, 
even  the  tlioiigiits  of  my  heart.  12.  They  change 
the  niglit  into  day:  the  Hght  is  short  because  of 
darliiiess.  1,3.  If  I  wait,  the  grave  is  mine  house: 
I  have  made  my  bed  in  the  darkness.  14.  1  have 
said  to  corruption,  Thou  ait  my  father;  to  the 
worm,  Thou  art  my  mother,  and  my  sister.  15. 
And  where  is  now  my  liopc?  as  for  my  hope,  who 
s.hallseeit?  16.  They  shall  go  down  to  the  liars 
of  the  pit,  when  oar  rest  together  is  m  the  dust. 

Job's  friends  bad  pretended  to  comfort  him  with  tlie  hopes  of 
his  return  to  a  prosperous  estate  again;   now  he  here  shews, 

I.  That  it  was  their  folly  to  talk  so;  (r.  10.)  "  Return,  and 
come  now,  be  convinced  that  yon  are  in  an  error,  and  let  me 
persuade  you  to  be  of  my  mind ;  for  /  cannot  find  any  w.se 
man  among  you,  that  knows  how  to  explain  the  difficulties  of 
God's  providence,  or  how  to  apply  the  consolations  of  his  pro- 
mises.'  Those  do  not  go  wisely  about  the  work  of  comforting  the 
afflicted,  who  fetch  their  comforts  from  the  possibility  of  their 
recovery  and  enlargement  in  this  world  ;  though  that  is  not  to  be 
despaired  of,  it  is,  at  the  best,  uncertain,  and  if  it  should  fail,  as 
perhaps  it  may,  the  comfort  built  upon  it  will  fail  too.  It  is 
therefore  our  wisdom  to  comfort  ourselves,  and  others,  in  distress, 
witli  that  which  will  not  fail,  the  promise  of  God,  his  love  and 
grace,  and  a  well-grounded  hope  of  eternal  life. 

II.  That  it  would  be  much  more  his  folly  to  heed  them  ;  for, 
1.  All  his  measures  were  already  broken,  and  he  was  full  of  con- 
fusion, i\  11,  12.  He  owns  he  had,  in  his  prosperity,  often  pleased 
himself  both  with  projects  of  what  he  should  do,  and  prosjiects  of 
what  he  should  enjoy;  but  now  that  he  looked  upon  his  days  as 
past,  and  drawing  towards  a  period,  all  those  purposes  were  broken 
off,  and  those  expectations  dashed.  He  had  had  thoughts  about 
enlarging  his  border,  increasing  his  stock,  and  settling  his  chil- 
dren, and  many  pious  thoughts,  it  is  likely,  of  promoting  religion 
ill  his  country,  redressing  grievances,  reforming  the  profane,  re- 
lieving the  poor,  and  raising  funds,  psrhaps,  for  charitable  uses; 
but  all  these  thoughts  of  his  heart  were  now  at  an  end,  and  he 
would  never  have  the  satisfaction  of  seeing  his  designs  effected. 
Note,  The  period  of  our  days  will  be  the  period  of  all  our  con- 
trivances and  hopes  for  this  World  ;  but  if  with  full  purpose  of 
heart  we  cleave  to  the  Lord,  death  will  not  break  off  that  purpose. 

Job,  being  thus  put  upon  new  counsels,  was  under  a  constant 
uneasiness;  (v.  12.)  The  thoughts  of  his  heart  being  broken,  they 
changed  the  night  into  day,  and  shortened  the  light.  Some,  in 
their  vanity  and  riot,  turn  "night  into  day  and  day  into  night;  but 


Befure  Christ  1520. 


JOB.  XVIl,  XVIII. 


The  Address  of  Eihlad. 


Job  did  so,  through  trouble  and  anguish  of  spirit,  which  was  a 
hinderance,  (1.)  To  the  repose  of  the  night;  i<eeping  his  ejes 
waking,  so  that  the  night  was  as  wearisome  to  him  as  the  day,  and 
the  tosses  of  the  night  tired  him  as  much  as  the  toils  of  the  day. 
(2.)  To  the  entertainments  of  the  day.  "The  light  of  the 
morning  is  welcome,  but,  by  reason  of  this  inward  darkness,  the 
comfort  of  it  is  soon  gone,  and  the  day  is  to  me  as  dismal  as  tlie 
black  and  dark  night,"  Deut.28.  67.  See  what  reason  we  have 
to  be  thankful  for  the  health  and  ease  w  hich  enable  us  to  w  elconie 
both  the  shadows  of  the  evening  and  the  light  of  the  morning. 

2.  All  his  expectations  from  this  world  would  very  shortly  be 
buried  in  the  grave  with  him;  so  that  it  was  a  jest  for  him  to 
think  of  such  mighty  things  as  they  had  flattered  him  witli  the 
hopes  of ;  {ch.  5.  19. — 8.  21. — 11. 1?.)  "  Alas,  you  do  but  make 
a  fool  of  no^." 

(1.)  He  saw  himself  just  dropping  into  the  grave.  A  con- 
venient house,  an  easy  bed,  and  agreeable  relations,  are  some  of 
those  things  which  we  take  satisfaction  in  in  this  world :  Job 
expected  not  any  of  these  above  ground ;  all  he  felt,  and  all  he 
had  in  view,  was  unpleasing  and  disagreeable,  but  under  ground 
he  expected  them. 

[1.]  He  counted  upon  no  house  but  the  grave;  (t).13.)  "If  I 
Wait,  if  there  be  any  place  where  I  shall  ever  be  easy  again,  it 
niust  be  in  the  grave.  I  should  deceive  myself,  if  I  should  count 
upon  any  out-let  from  my  trouble  but  what  death  will  give  me. 
Nothing  is  so  sure  as  that."  Note,  In  all  our  prosperity,  it  is 
good  to  keep  death  in  prospect.  Whatever  we  expect,  let  us  be 
sure  to  expect  that;  for  that  may  prevent  other  things  which  we 
expect,  but  nothing  will  prevent  that.  But  see  how  he  endeavours 
not  only  to  reconcile  himself  to  the  grave,  but  to  recommend 
it  to  himself:  "It  is  my  house."  The  grave  is  a  house;  to  the 
kicked  it  is  a  prison-house;  {ch.2-1.  19,  20.)  to  the  godly  it  is 
Jicihabara,  a  passage-house  in  their  way  home.  "It  is  my  house, 
mine  by  descent,  I  am  born  to  it;  it  is  my  father's  house  ;  mine 
by  purchase,  I  have  made  myself  obnoxious  to  it."  We  must 
every  one  of  us  shortly  remove  to  this  house,  and  it  is  our  wisdom 
to  provide  accordingly;  let  us  think  of  removing,  and  send  before 
to  OUT  long  home. 

[2.]  He  counted  upon  no  quiet  bed  but  in  the  darkness; 
"  There,"  says  he,  "  I  have  made  my  bed.  It  is  made,  for  it  is 
ready,  and  I  am  just  going  to  it."  The  grave  is  a  bed,  for  we 
shall  rest  in  it  the  evening  of  our  day  on  earth,  and  rise  from 
it  in  the  morning  of  our  everlasting  day,  Isa.  57.  2.  Let  this 
make  good  people  willing  to  die;  it  is  but  going  to  bed,  they  arc 
weary  and  sleepy,  and  it  is  time  that  they  were  in  their  beds;  why 
should  they  not  go  willingly,  when  their  I-'ather  calls?  "  Nay,  / 
have  made  my  bed,  by  preparation  for  it ;  have  endeavoured  to 
make  it  easv,  by  keeping  conscience  pure,  by  seeing  Christ  lying 
in  this  bed,  and  so  turning  it  into  a  bed  of  spices,  and  by  looking 
beyond  it  to  the  resurrection." 

[3.]  He  counted  upon  no  agreeable  relations  but  what  he  had 
in  the  grave ;  (v.  14.)  /  have  cried  to  corruplion,  that  is,  to  the 
grave,  where  the  body  will  corrupt,  Thou  art  my  father,  for  our 
fjodies  were  formed  out  of  the  earth,  and  to  the  worms  there,  Yt 
are  my  mother  and  my  sister,  to  whou)  I  am  allied,  for  man  is  a 
worm,  and  with  whom  I  must  be  conversant,  for  the  ivorms  shall 
cover  us,  c/i.  21.26.  Job  complained  lliat  bis  kindred  were 
estranged  from  him,  (c/i.  19. 13,  14.)  therefore  here  he  claims 
acquaintance  with  other  relations,  that  would  cleave  to  him,  when 
those  disowned  him.  Note,  First,  We  are  all  of  us  near  akin  to 
corruption  and  the  worms.  Secondly,  It  is,  therefore,  good  to 
make  ourselves  familiar  with  them,  by  conversing  much  with  them 
in  our  thoughts  and  meditations,  which  would  very  much  help  us 
above  the  inordinate  love  of  life  and  fear  of  death. 

(2.)  He  saw  all  his  hopes  from  this  world  dropping  into  the 
grave  with  him;  (r.  1.5,  l(i.)  "Seeing!  must  shortly  leave  the 
world.,  nhere  is  noiv  my  hope^  How  can  I  ex|)ect  to  prosper,  who 
do  not  ex))ect  to  live?'  He  is  not  luvpolcss,  but  his  hope  is  not 
l!'i>re  where  they  would  have  it  be.  If  in  this  life  onli/  he  had  hope, 
1  !•  were  of  all  turn  most  miserable:  "No,  as  for  m',  hope,  that 
huite  which  I  comfort  and  support  myself  with,  who  shall  sec  it? 


It  is  something  out  of  sight  that  I  hope  for,  not  things  that  are 
seen,  that  are  temporal,  but  things  not  seen,  that  are  et  rnal." 
What  is  his  hope,  he  will  tell  us,  ch.  19.25.  Non  est  inortale. 
quod  opto,  immortale  peto — /  seek  not  for  that  which  perishi  s,  but 
for  that  which  abides  for  ever.  "  But  as  for  the  hopes  you  would 
buoy  me  up  with,  they  shall  go  down  with  me  to  the  bars  of  the 
pit;  you  are  dying  men,  and  cannot  make  good  your  promises,  I 
am  a  dying  man,  and  cannot  enjoy  the  good  you  promise.  Since, 
therefore,  our  rest  will  be  together  in  the  dust,  let  us  all  lay  aside 
the  thoughts  of  this  world,  and  set  our  hearts  upon  another."  VVe 
must  shortly  be  in  the  dust,  for  dust  we  are,  dust  and  ashes  in  the 
pit,  under  the  bars  of  the  pit,  held  fast  there,  never  to  loose  the 
bands  of  death  till  the  general  resurrection.  But  we  shall  rest 
there,  we  shall  rest  together  there.  Job  and  his  friends  could  not 
agree  now,  but  they  will  both  be  quiet  in  the  grave;  the  dust  of 
that  will  shortly  stop  their  mouths,  and  put  an  end  to  the  contro- 
versy. Let  the  foresight  of  this  cool  the  heat  of  all  contenders, 
and  moderate  the  disputers  of  this  world. 

CHAP.    XVIII. 

In  this  chapter,  Bildad  7naJces  a  second  assault  upon  Joh.  In  his  first  discourse 
{ch.  8.)  he  had  given  him  encouragement  to  hope  that  all  should  yet  he  tvtll 
with  him.  But  here,  there  is  not  a  word  of  that  ;  he  is  grown  more  peevish, 
and  is  so  far  from  being  coiivinced  by  Job^s  rcasimings,  that  he  is  but  more 
exasperated.  I.  He  sharply  reproves  Job,  as  haughty  and  passionate,  and 
obstinate  in  his  opinion,  f.  I..4.  II.  He  cidarges  'ipon  the  doctrine  he  had 
before  maintained,  concerning  the  misery  of  wicked  people,  and  the  ruin  that 
attends  them,  i".  3..21.  In  which  he  seems,  all  along,  to  have  an  eye  to 
Job^s  complaints  of  the  miserable  condition  he  was  in,  that  he  ivas  in  the  dartc, 
bewildered,  ensnared,  terrified,  and  hastening  out  of  the  world.  "  This,"  say$ 
Bildad,  "  is  the  condition  of  a  wicked  man;  and,  therefore,  thou  art  one." 

1.  nnHEN  answered  Bildad  the  Shiihite,  and 
JL  said,  2.  How  long  tvill  it  be  ere  ye  imke  an 
end  of  words?  mark,  and  afterwards  we  will  speak. 
3.  Wherefore  are  we  counted  as  beasts.  a?id  reputed 
vile  it!  your  sight?  4.  He  tearelh  himself  in  hia 
anger:  shall  the  earth  be  forsaken  for  thee?  and 
shall  the  rock  be  removed  out  of  his  place? 

Bildad  here  shoots  his  arrows,  even  bitter  words,  against  poor 
Job,  little  thinking,  that,  though  he  was  a  wise  and  good  man,  in 
this  instance  he  was  serving  Satan's  design,  in  adding  to  his 
affliction. 

1.  He  charges  him  with  idle,  endless,  talk,  as  Eliphaz  had  done; 
(c/«.15.  2,  3.)  How  long  will  it  be  ere  ye  make  an  end  of  words? 
f.2.  Here  he  reflects,  not  only  upon  Job  himself,  but  either 
upon  all  the  managers  of  the  conference,  (thinking,  perhaps,  that 
Eliphaz  and  Zophar  did  not  speak  so  close  to  the  purpose  as  they 
might  have  done,)  or  upon  some  that  were  present,  who,  possibly, 
took  part  with  Job,  and  put  in  a  word  now  and  then  in  his  favour, 
though  it  be  not  recorded.  Bildad  was  weary  of  hearing  others 
speak,  and  impatient  till  it  came  to  his  turn ;  Avhich  cannot  be  ob- 
served to  any  man's  praise,  for  we  ought  to  be  swift  to  hear,  and 
slow  to  speak.  It  is  common  for  contenders  to  monopolize  the 
reputation  of  wisdom,  and  then  to  insist  upon  it  as  their  privilege 
to  be  dictators.  How  unbecoming  that  is  in  others,  every  one  can 
see;  but  few  that  are  guilty  of  it  can  see  it  in  themselves.  Time 
was,  when  Job  had  the  last  word  in  all  debates;  (cA.29.  22.) 
After  my  tvords  they  spake  not  again.  Then  he  was  in  power  and 
f)rosperity ;  but  now  that  he  was  impoverished  and  brought  low, 
lie  could  scarcely  be  allowed  to  speak  at  ill,  and  every  tiling  he 
said  was  as  much  vilified  as  formerly  it  had  been  magnified. 
Wisdom,  therefore,  (as  the  world  goes)  is  good  with  an  inheritance ; 
(Eccl.  7.  11.)  for  the  poor  matis  wisdom  is  despised,  and,  because 
he  is  poor,  his  ivoi-ds  are  not  heard,   Eccl.  9.  16. 

2.  With  a  regardlessness  of  what  was  said  to  him,  intimated  in 
that,  Mark,  and  afterwards  we  will  speak.  And  it  is  to  no  purpose 
to  speak,  though  what  is  said  be  ever  so  much  to  the  purpose,  if 
those  to  whom  it  is  spoken  will  not  mark  and  observe  it.  Let  ths 
ear  be  opened,  to  hear  as  the  learned,  and  then  the  tongue  of  the 
learned  will  do  good  service,  (Isa.  50.  4.)  and  not  otherwise.    It  is 


Before  Cliritil  1520. 


JOB,  XVIII. 


The  Address  of  Bildad 


an  encouragement  to  those  tliat  sjieak  of  tlie  lliiiigs  of  God,  to  see 
klie  hearers  attentive. 

3.  With  a  haughty  conteiniit  and  disdain  of  his  friends,  and  of 
th:it  nhieh  ibey  offered;  (i".  3.)  Whrrcjorr  arc  we  counted  as 
beofts?  This  ^vas  invidious:  Joh  had  indeed  culled  Ihem  mockers, 
had  represented  ifiein  both  as  unwise  and  as  unkind,  wanting  both 
in  file  reason  and  tenderness  of  men,  hut  he  did  not  count  lliem 
hcasis ;  >et  Bildad  so  represents  if,  (1.)  Because  his  high  spirit 
resented  what  Job  had  said,  as  if  it  had  been  the  greatest  affront 
imaginable.  Proud  men  are  apt  to  think  themselves  slighted 
more  than  really  they  are.  (2.)  Because  his  hot  spirit  was 
willing  to  find  a  pretence  to  be  hard  upon  Job.  Those  that 
incline  to  be  severe  upon  others,  will  have  it  thought  that  they 
have  first  been  so  upon  them. 

4.  With  outrageous  passion;  He  tearclh  himself  in  his  anger, 
v.A.  Herein  he  seems  to  reflect  upon  what  Job  had  said, 
(r^.lS.  14.)  Wherefore  do  I  take  mij  flesh  in  my  teeth?  "  It  is 
thine  own  fault,"  says  Bildad;  or  he  reflected  upon  what  he  said, 
{ch.  1(). !).)  where  he  seemed  to  charge  it  upon  God  ;  or,  as  some 
lliink,  upon  Eliphaz  ;  He  teareth  me  in  his  n-rnlh.  "No,"  says 
Bildad,  "  tliou  alone  shalt  bear  it."  He  teareth  himself  in  his 
anger.  Note,  Anger  is  a  sin  that  is  its  own  punishment.  Fretful, 
passionate,  people  tear  and  torment  thennehes.  He  teareth  his 
soul,  so  the  word  is;  every  sin  wounds  the  soul,  tears  that, 
wrongs  that,  (Prov.  8.  36.)  nnbridled  passion  |)articularly. 

5.  VVilh  a  proud  and  arrogant  expectation  to  give  law  even  to 
Providence  itself;  "  Shall  the  earth  he  forsaken  for  thee?  Surely 
not ;  there  is  no  reason  for  that,  that  the  course  of  nature  should 
be  changed,  and  the  settled  rules  of  government  violated,  to 
gratify  the  humour  of  one  man.  Job,  dost  thou  think  the  world 
cannot  stand  without  thee  ;  but  that,  if  thou  art  ruined,  all  the 
world  is  ruined  and  forsaken  with  thee?"  Some  make  it  a  reproof 
of  Job's  justification  of  himself,  falsely  insinuating,  that  either  Job 
was  a  wicked  man,  or  we  must  deny  a  Providence,  and  suppose 
that  God  has  forsaken  the  earth,  and  the  Rock  of  aces  is  removed. 
It  is  rather  a  just  reproof  of  his  passionate  complaints  ;  when  we 
quarrel  with  the  events  of  Providence,  we  forget,  that,  whatever 
befalls  us,  it  is,  ( 1.)  According  to  the  eternal  purpose  and 
counsel  of  God.  (2.)  Accordin";  to  the  written  word.  Thus  it  is 
written,  that  in  the  world  we  must  have  tribulation,  that  since  we 
sin  daily,  we  must  expect  to  smart  for  it  ;  and,  (3.)  According  to 
the  usual  way  and  custom,  the  track  of  Providence,  nothing 
but  what  is  common  to  men  :  and  to  expect  that  God's  counsels 
should  change,  his  method  alter,  and  his  word  fail,  to  please  us, 
is  as  absurd  and  unreasonable  as  to  ihink  that  the  earth  should  he 
forsaken  for  vs,  and  the  rock  removed  out  of  its  place. 

5.  Yea,  tlie  liglit  of  the  wicked  shall  be  put  out, 
and  the  spark  of  his  fire  shall  not  shine.  G.  The 
li^ht  sliall  he  dark  in  his  ta-l)ernacle,  and  his  candle 
shall  he  put  ont  \vilh  him.  7.  The  steps  of  his 
streiigth  sliall  he  straitened,  and  his  own  counsel 
shall  cast  liim  down.  8.  For  he  is  cast  into  a  net  by 
his  own  feet,  and  he  walketh  upon  a  snare.  9.  The 
gin  shall  take  him  by  the  heel,  and  the  robber  shall 
prevail  against  hint.  10.  The  snare  is  laid  for  him 
in  the  ground,  and  a  trap  for  him  in  the  way. 

The  rest  of  Bildad's  discourse  is  entirely  taken  up  in  an  elegant 
description  of  the  miserable  condition  of  a  wicked  man,  in 
which  there  is  a  great  deal  of  certain  truth,  and  which  will  be  of 
excellent  use,  if  duly  considered,  that  a  sinful  condition  is  a  sad 
condition,  and  that  iniquity  will  be  men's  ruin,  if  they  do  not 
repent  of  it.  But,  1.  It  is  not  true  that  all  wicked  pcojile  are 
visibly  and  openly  made  thus  miserable  in  this  world;  nor, 2. That 
all  who  are  brought  into  great  distress  and  trouble  in  this  world, 
are  therefore  to  be  deemed  and  adjudged  wicked  men,  tiioueh  no 
other  proof  appears  against  them  ;  and  therefore,  though  Bildad 

\0L.  II.  61 


thought  the  application  of  it  to  Job  was  easy,  yet  it  was  not  safe 
nor  Just.     In  these  verses  we  have, 

(1.)  The  destruction  of  the  wicked  foreseen  and  foretold,  under 
the  similitude  of  darkness;  (n.  5,6.)  Yea,  the  light  of  the  nicked 
shall  be  pnt  ont.  Even  his  light,  the  best  and  lirightesf  part  of 
him,  shall  be  put  out  ;  even  that  which  he  iTJoiced  in,  shall  fail 
him.  Or,  the  yea  may  refer  to  Job's  complaints  of  the  great  dis- 
tress he  was  in,  and  the  darkness  he  should  shortly  make  his  bed 
in.  "  Yea,"  says  Bildad, "  so  it  is,  thou  art  clouded,  and  straitened, 
and  made  miserable,  and  no  better  could  be  expected  ;  for  the 
light  of  the  wicked  shall  be  put  ont,  and  therefore  thine  shall." 
Observe  here,  [1.]  The  wicked  may  have  some  light  for  a  while, 
some  pleasure,  some  joy,  some  hope,  within,  as  well  as  wealth, 
and  honour,  and  power,  without.  But  his  light  is  but  a  spark, 
(v.  5.)  a  little  thing,  and  soon  extinguished.  It  is  but  a  candle, 
(v.  6.)  wasting  and  burning  down,  and  easily  blown  out.  It  is 
not  the  light  of  the  Lord,  (tjiat  is,  sun-light,)  but  the  light  of  his 
own  fire,  and  sparks  of  his  own  kindling,  Isa.  50. 11.  [2.]  Light 
will  certainly  be  put  out  at  length,  quite  put  out,  so  that  not  the 
least  spark  of  if  shall  remain,  with  which  to  kindle  another  fire. 
Even  while  he  is  in  his  tabernacle,  while  he  is  in  the  body,  which 
is  the  tabernacle  of  the  soul,  (2  Cor.  5.1.)  the  light  shall  be 
dark,  he  shall  have  no  true  solid  comfort,  no  joy  that  is  satisfying, 
no  hope  that  is  supporting;  even  the  light  that  is  in  him  is  dark- 
ness; and  how  great  is  that  darkness!  But,  when  he  is  put  out  of 
this  tabernacle  Ijy  death,  his  candle  shall  beput  out  with  him.  The 
period  of  his  life  will  be  the  final  period  of  all  his  days,  and  will 
turn  all  his  hopes  into  endless  despair.  Wheii  a  wicked  man  dies,  his 
expectation  shall  perish,  Prov.  11.  7.   He  shall  lie  doivn  in  sorrow. 

(•2.)  The  preparatives  for  that  destruction  represented  under  the 
similitude  of  a  beast  or  bird  caught  in  a  snare,  or  a  malefactor 
arrested  and  taken  into  custody,  in  order  to  his  punishment, 
V.  7..  10. 

[1.]  Satan  is  preparing  for  his  destruction.  He  is  the  robber  that 
shall  prevail  against  him  ;  (v.  9.)  for  as  he  was  a  murderer,  so  he 
was  a  robber,  from  the  beginning.  He,  as  llie  tempter,  lays 
snares  for  sinners  in  the  way,  wherever  they  go,  and  he  shall 
prevail.  If  he  make  them  sinful  like  himself,  he  will  make 
them  n)iserable  like  himself.     He  hunts  for  the  precious  life. 

[2.]  He  is  himself  preparing  for  his  own  destruction,  by  going 
on  in  sin,  and  so  treasuring  up  wrath  against  the  day  of  wrath. 
God  gives  him  up,  as  he  deserves  and  desires,  to  his  own  coun- 
sels, and  then  his  own  counsels  cast  him  down,  v.  7.  His  sinful 
projects  and  pursuits  bring  him  into  mischief.  He  is  cast  into  a 
net  by  his  own  feet,  (v.  6.)  runs  upon  his  own  destruction,  is  snared 
in  the  work  of  his  own  hands,  (  Ps.  9. 16.)  his  own  tongue  falls  upon, 
him,  Ps.  64.  8.  In  the  transgression  of  an  evil  man  there  is  a  snare. 

[3.]  God  is  preparing  for  his  destruction.  The  sinner  by  his 
sin  is  preparing  the  fuej,  and  then  God  by  his  wrath  is  preparing 
the  fire.  See  here.  First,  How  the  sinner  is  infatuated,  to  run 
himself  into  the  snare  ;  whom  God  will  destroy,  he  infatuates. 
Secondly,  How  he  is  embarrassed  ;  The  steps  of  his  strength,  his 
mighty  designs  and  efforts,  shall  be  straitened,  so  that  he  shall  not 
compass  what  he  intended  ;  and  the  more  he  strives  to  extricate 
himself,  the  more  will  he  be  entangled.  Evil  men  wax  worse 
and  worse.  Thirdly,  How  he  is  secured  and  kept  from  out-run- 
ning the  judgments  of  God  that  are  in  pursuit  of  him  ;  The  gin 
shall  take  him  by  the  heel.  He  can  no  more  escape  the  divine 
wrath  that  is  in  pursuit  of  him,  than  a  man,  so  held,  can  flee 
from  the  pursuer.  God  knoivs  how  to  reserne  the  ivicked  for  the 
day  of  judgment,  2  Pet.  2.  9. 

1 1 .  Terrors  shall  make  him  afraid  on  every  side, 
and  shall  drive  him  to  his  feet.  12.  His  strength 
shall  be  hunger-bitten,  and  destruction  shali  be 
ready  at  his  side.  13.  It  shall  devour  the  strength 
of  his  skin  :  evert  the  first-born  of  death  shall 
devour  his  strength.  14.  His  confidence  shall  be 
1  rooted  out  of  his  tabernacle,  and  it  shall  bring  him 


Before  Christ  1520. 


JOB, 


XVill. 


The  Address  of  Bildad. 


to  the  king  of  terrors.  15.  It  shall  dwell  in  his 
tabernacle,  because  it  is  none  of  his :  brimstone 
shall  be  scattered  upon  his  habitation.  16.  His 
roots  shall  be  dried  up  beneath,  and  above  shall 
his  branch  be  cut  off.  17.  His  remembrance  shall 
perish  from  the  earth,  and  he  shall  have  no  name 
in  the  street.  18.  He  shall  be  driven  from  lioht 
into  darkness,  and  chased  out  of  the  world.  19.  He 
shall  neither  have  son  nor  nephew  among  his  peo- 
ple, nor  any  remaining  in  his  dwellings.  20.  They 
that  come  after  him  shall  be  astonied  at  his  day, 
as  I  hey  that  went  before  were  affrighted.  21.  Surely 
such  are  the  dwellings  of  the  wicked,  and  this  is 
the  place  of  liim  that  knowelh  not  God. 

Bildad  here  describes  the  deslnitlion  jiself  wiiich  nicked  )ieople 
arc  reserved  for  in  the  otjier  voild,  and  which,  in  some  degree, 
often  seizes  them  in  this  world.  Come,  and  see  what  a  miserable 
condition  the  sinner  is  in,  wlien  his  daj  comes  to  tall. 

I.  See  him  disheartened  and  weakened  In'  continual  tenors, 
arising-  from  the  sense  of  his  own  anilt  and  the  dread  of  Gtd's 
wrath  ;  (i'.]l,l'2.)  Terror  shall  7nahe  him  afraid  on  evert/  side: 
the  ten-ors  of  his  own  conscience  shall  hannt  him,  so  that  lie 
shall  never  be  casv  ;  wherever  he  goes,  these  shall  follow  him, 
■whicli  way  soever  he  looks,  these  shall  stare  him  in  the  face.  It 
will  make  him  tremble  to  see  himself  fought  against  by  the  whole 
creation,  to  see  Heaven  frowning  on  him,  hell  gaping  for  him, 
and  earth  sick  of  him.  He  that  carries  his  own  accuser,  and  his 
own  tormentor,  always  in  his  bosom,  cannot  but  be  afraid  on 
every  side.  This  will  drive  him  to  his  feet,  like  the  malefactor, 
who,  being  conscious  of  his  guilt,  flees  when  none  pursues, 
Prov.  28.  1.  But  his  feet  will  do  him  no  service,  they  are  fast  in 
the  snare,  v.  0.  The  sinner  may  as  soon  overpower  the  divine 
omnipotence,  as  overrun  the  divine  omniscience,  Amos,  9.  2,  8. 

No  marvel  that  the  sinner  is  dispirited,  and  distracted  with  fear, 
for,  1.  He  sees  his  ruin  approaching  ;  destruction  shall  be  ready  at 
his  side,  to  seize  him  whenever  justice  gives  the  word,  so  that  he 
is  brovf/ht  into  desolation  in  a  moment,  Ps.  73. 19.  2.  He  feels 
himself  utterly  nnable  to  grapple  with  it,  either  to  escape  it,  or  to 
bear  up  tmder  it.  That  which  he  relied  upon  as  his  strength, 
(his  woalth,  power,  pomp,  friends,  and  the  hardiness  of  his  own 
spirit,)  shall  fail  him  in  the  time  of  need,  and  be  hunger-bitten, 
that  is,  it  shall  do  him  no  more  service  than  a  famished  man, 
pining  away  for  hunger,  would  do  in  work  or  war.  The  case 
being  thus  with  him,  no  marvel  that  he  is  a  terror  to  himself. 
Note,  The  way  of  sin  is  a  way  of  fear,  and  leads  to  everlasting 
confusion,  of  which  the  present  terrors  of  an  impure  and  unpacified 
conscience  are  earnests,  as  ihey  were  to  Cain  and  Judas. 

n.  .'^ce  him  devoured  and  swallowed  up  by  a  miserable  death  ; 
and  miserable  indeed  a  wicked  man's  death  is,  how  secure  and 
jovial  soever  his  life  was. 

1.  See  him  dying,  arrested  by  the  first-bom  of  death,  some 
disease,  or  some  stroke  that  has  in  it  a  more  than  ordinary 
rescmblnnce  of  dealli  itself;  sn  yreat  a  death,  as  it  is  called, 
(2  Cor.  1.10.)  a  messenger  of  death,  that  has  in  it  an  imcommon 
strength  and  terror:  the  harbingers  of  death  devour  the  strength  of 
his  shin,  Ihev  brln^  rolteiiness  into  his  bones,  and  consume  them. 
His  ronf  deuce  sliall  then  lie  rooted  of  out  his  tabernacle:  {v.  14.) 
that  is,  all  that  he  trusts  to,  for  his'  support,  shall  be  taken  from 
hitn,  and  he  shall  have  nothing  to  rely  upon,  no  not  his  own 
tabernacle.  His  own  soul  was  his  confidence,  but  that  shall  be 
rooted  out  of  the  tabernacle  of  the  body,  as  a  tree  that  cumbered 
the  ground.      Thy  soul  shall  be  refpiired  of  thee. 

2.  See  him  dead,  and  see  his  case  then  with  an  eye  of  faith. 
fl.)He  is  then  brought  lo  ///."  hinrj  of  terrors.  He  was  sur- 
rounded with  terrors  while  he  lived,  {v.  11.)  and  death  was  the 
king  of  all  those  (errors;  Ihcy  fought  against  the  sinner  in  death's 


name,  for  it  is  by  reason  of  death  that  sinners  are,  all  their  life- 
time, subject  to  bondage,  (Heb.  2. 15.)  and,  at  lengtti,  they  ivill 
he  brought  to  that  which  they  so  long  feared,  as  a  captive  to  the 
conqueror.  Death  is  terrible  to  nature;  our  Saviour  himself 
prayed,  Father,  save  me  from  this  hour;  but  to  the  wicked  it  is,  in 
a  special  manner,  the  king  of  terrors,  both  as  it  is  a  period  to  that 
life  in  which  they  placed  their  happiness,  and  a  passage  to  that  life 
where  they  will  find  their  endless  misery.  How  happy  then  are 
the  saints,  and  how  much  indebted  to  the  Lord  Jesus,  by  whom 
death  is  so  far  abolished,  and  the  property  of  it  altered,  that  this 
king  of  terrors  is  become  a  friend  and  servant  I  (2.)  He  is  then 
driven  from  light  into  darkness;  (d.  18.)  from  the  light  of  thi.s 
world,  and  his  prosperous  condition  in  it,  into  darkness,  the  dark- 
ness of  the  grave,  the  darkness  of  hell,  into  utter  darkness,  never 
to  see  light,  (Ps.  49. 19.)  not  the  least  gleam,  nor  any  hopes  of 
it.  (3.)  He  is  then  chased  out  of  the  world,  hurried  and  dragged 
away  by  the  messengers  of  death,  sore  against  his  will ;  chased  as 
Adam  out  of  paradise,  for  the  world  is  his  paradise.  It  intimates 
that  he  would  fain  stay  here,  he  is  loath  to  depart,  but  go  he  must; 
all  the  world  is  weary  of  him,  and  therefore  chases  him  out,  as 
glad  to  l>e  rid  of  him.     This  is  death  to  a  wicked  man. 

III.  See  his  familv  sunk  and  cut  off,  v.  15.  The  wrath  and 
ci:rse  of  God  lis;ht  and  lie,  not  only  upon  his  head  and  heart,  but 
t>r>on  his  house  too,  to  consume  it,  with  the  timber  and  stones 
th:^rerf,  7ech.  ■'>. -i.  Death  itself  shall  dwell  in  his  tabernacle, 
^Tid,  having  expelled  him,  shall  take  possession  of  his  house,  to 
it-e  terror  and  destriiciion  o[  all  that  he  leaves  behind  ;  even  the 
dwelling  shall  be  ruined  for  the  sake  of  its  owner,  brimstone  shall 
h"  srattered  upon  his  habitation,  rained  upon  it  as  upon  Sodom, 
(o  the  destruction  of  which  this  seems  to  have  reference.  Some 
li'.ink  he  here  upbraids  Job  with  the  burning  of  his  sheep  and 
servants  with  fire  from  heaven.  The  reason  is  here  given  why  his 
tabernacle  is  thus  marked  for  ruin,  became  it  is  none  of  his;  that 
is,  i.t  was  unjustly  got,  and  kept  from  the  rightful  owner,  and 
therefore  let  him  not  expect  either  the  comfort  or  the  continuance 
of  it. 

Flis  children  shall  ])erish,  either  with  him  or  after  him,  ».  16. 
So  that  his  roots  being  in  his  own  person  dried  up  beneath,  above, 
his  branch,  every  child  of  his  family,  shall  be  cut  off.  Thus  the 
houses  of  Jeroboam,  Baasha,  and  Ahab  were  cutoff;  none  that 
descended  from  them  were  left  alive.  They  who  take  root  in 
the  earth,  may  expect  it  will  thus  be  dried  up;  but  if  we  be 
rooted  in  Christ,  even  o\ir  leaf  shall  not  wither,  much  less  shall 
our  branch  be  cut  off.  Those  who  consult  the  true  honour  of 
their  familv,  and  the  welfare  of  its  branches,  will  be  afraid  of 
wilhering  it  by  sin.  The  extirpation  of  the  sinner's  family  is 
mentioned  again  ;  (I'.IO.)  He  shall  neither  have  so/i  7ior  nepliciv, 
child  nor  grandchild,  to  enjoy  his  estate,  and  bear  up  his  name, 
nor  shall  tliere  be  any  remaining  in  his  dwelling  akin  to  him.  Sin 
entails  a  curse  upon  posterity,  and  the  iniquity  of  the  fathers  is 
often  visited  upon  the  children.  Herein,  also,  it  is  probable 
that  Bildad  reflects  upon  the  death  of  Job's  children  and  servants, 
as  a  further  proof  of  his  being  a  wicked  man  ;  whereas  all  that 
are  written  childless,  are  not  thereby  written  graceless;  there  is 
a  name  better  tlian  that  of  sons  and  daughters. 

IV.  See  his  memorv  buried  with  him,  or  made  odious;  he 
shall  either  be  forgotten  or  spoken  of  with  dishonour;  (ii.l7.) 
His  remembrance  shall  perish  from  the  earth ;  and  if  it  ))erish  from 
thence,  it  perishes  wholly,  for  it  was  never  written  in  heaven,  as 
tile  names  of  the  saints  are,  I,uke,  10.  20.  All  his  honour  shall 
he  laid  nod  lost  in  the  dust,  or  stained  with  jicrpetual  infaniv,  so 
that  he  shall  have  no  name  m  the  street,  departing  without  being 
desired.  Thus  the  judgments  of  God  follow  him,  after  death,  in 
this  world,  as  an  indication  of  the  misery  his  soul  is  in  after  death, 
and  an  earnest  of  that  evcrlastinn:  shame  and  contempt  to  which 
he  shall  rise  in  the  great  day.  37a'  memory  of  the  just  is  blessed, 
but  the  name  of  the  niched  shall  rot,  Prov.  10.  7. 

V.  See  a  universal  amazement  at  his  fall,  v.  20.  Thev  that  see 
it  arc  affrighted,  .so  sudden  is  tile  change,  so  dreadful  the  execu- 
tion, so  threatening  to  all  about  him  ;  and  they  that  come  after, 
and  hear  the   report  of  it,  are  astonished  at  it ;  their  ears  are 


Before  Christ  1520. 


JOB,  XVIII,  XIX. 


The  Reply  of  Job. 


made  to  tingle,  and  their  hearts  to  tremble,  and  they  cry  out, 
Lord,  hoiu  terrible  art  thou  in  thy  judgments!  A  place  or  person, 
utterly  mined,  is  said  to  be  tnade  an  astonishment,  Dent.  20.  37. 
2  Cliron.  7.  21.  Jer.  25.  9,  18.  Horrible  sins  bring  strange 
I)unislinieMts. 

Lastly,  See  all  this  averred  as  the  unanimous  sense  of  the 
patriarchal  age,  grounded  upon  their  know  ledge  of  God,  and  their 
many  observations  of  his  providence  ;  (ti.21.)  Surely  such  are  the 
duellings  of  the  tviched,  and  this  is  the  place,  this  the  condition, 
of  him  that  hnows  not  God!  See  here  what  is  the  beginning,  and 
what  is  the  end,  of  the  wickedness  of  this  wicked  world.  1.  The 
beginning  of  it  is  ignorance  of  God,  and  it  is  a  wilful  ignorance, 
for  there  is  that  to  be  known  of  him  which  is  sufficient  to  leave 
them  for  ever  inexcusable.  They  know  not  God,  and  then  they 
commit  all  sin  ;  Pharaoh  knows  not  t!ie  Lord,  and  therefore  will 
not  obey  his  voice.  2.  The  end  of  it,  and  that  is  utter  destruction. 
Such,  so  miserable,  are  the  dwellings  of  the  wicked.  Vengeance 
will  be  taken  of  those  that  know  not  God,  2Thess.  1.8.  For 
those  whom  he  has  not  honour  from,  he  will  get  him  honour 
upon.  Let  us  therefore  stand  in  awe  and  not  sin,  for  it  will 
certainly  be  bitterness  in  the  latter  end. 

CHAP.  XIX. 

This  chapter  is  Job's  anstrcr  io  Bildad's  discourse  in  the  foregoing  chapter. 
Though  his  spirit  was  grieved  and  much  heated,  and  Bildad  uas  very  peevish, 
yet  he  gave  him  leave  to  say  all  he  designed  to  say,  and  did  not  break  in  upon 
him  in  the  midst  of  his  avgument  ;  but,  when  he  had  done,  he  gave  him  a  fair 
ansucr ;  in  ir/iic/i,  /,  He  complains  of  unkind  usage.  And  very  unkindly  he 
takes  it,  1.  That  his  comfurlers  added  io  his  affliction,  v. 2.  .7.  2.  Thai  his 
God  was  the  Author  of  his  affliction,  r.H.  .12.  3.  That  his  relations  and 
friends  were  strange  to  him,  and  shy  of  him,  in  his  nJfliction,v.l3 .  .^9. 
4.  That  he  had  no  compassion  shewn  him  in  his  affliction,  r.20.  .22.  //.  lie 
comforts  himself  with  the  believing  hopes  of  happiness  in  the  other  irorld,  though 
lie  had  so  little  comfort  in  this,  making  a  very  solemn  confession  of  his  faith, 
u-itha  desire  that  it  /night  be  recorded  as  an  evidence  ef  his  sincerity,  v.  23.  .27. 
III.  He  concludes  with  a  caution  to  his  friends  not  to  persist  in  their  hard 
censures  of  him,  r.  28,  21).  If  the  remonstrance  Job  here  makes  (if  his  grievances 
may  serve  sometimes  to  justify  our  complaints,  yet  his  cheerful  views  of  the 
future  state,  at  the  same  time,  may  shame  us  Christians,  and  may  serve  io 
silence  eur  complaints,  or,  at  least,  to  balance  them. 

l.nr^HEN  Job  answered  and  said,  2.  How 
X  long  will  ye  vex  my  soul,  and  break  me 
in  pieces  with  words?  3.  These  ten  times  ha^e 
ye  reproached  me:  ye  are  not  ashamed  that  ye 
make  yourselves  strange  to  me.  4.  And  be  it 
indeed  t/iat  I  have  erred,  mine  error  remaineth 
with  myself.  5.  If  indeed  ye  will  magnify  t/our- 
sehes  against  me,  and  plead  against  me  my  re- 
proach: 6.  Know  now  that  God  hath  overthrown 
me,  and  hath  compassed  me  with  his  net.  7.  Be- 
hold, I  cry  out  of  wrong,  but  I  am  not  heard  :  I 
cry  aloud,  but  there  is  no  judgment. 

Job's  friends  had  passed  a  very  severe  censure  upon  him  as  a 
wicked  man,  because  he  was  so  grievously  afflicted  ;  now  here  he 
tells  them  how  ill  he  took  it  to  be  so  censured.  Bildad  had  twice 
begun  with  a  How  long;  (c/t.  18.  2.)  and  therefore  Job,  being 
now  to  answer  him  iiTticularlv,  begins  with  a  How  long  too,  v.  2. 
What  is  not  liktd,  is  commonly  thought  long  ;  but  Job  had  more 
reason  to  think  them  long  who  assaulted  him,  than  they  had  to 
think  him  long,  who  only  vindicated  himself.  Better  cause  may 
be  shewn  for  defending  ourselves,  if  we  have  right  on  our  side, 
than  for  offending  our  brethren,  though  we  have  right  on  our 
side.     Now  observe  here, 

I.  How  he  describes  their  unkindness  to  him,  and  what  account 
he  gives  of  it.  1.  They  vexed  his  soul,  and  that  is  more  grievous 
than  the  vexation  of  the  bones,  Ps.O.  2,  3.  They  were  his  friends, 
Ihey  came  to  comfort  him,  pretended  to  counsel  hhn  for  the 
best;  but,  with  a  great  deal  of  gravity,  and  affectation  of  wisdom 
find  piety,   they  set  themselves  to  rob  him   of  the  only  comfort 


he  had  now  left  him  in  a  good  God,  a  good  conscience,  and  a 
good  name  ;  and  this  vexed  him  to  the  heart.  2.  They  brahe 
him  in  pieces  with  words,  and  those  were  surely  hard  and  very 
cruel  word.s  that  would  break  a  man  to  pieces:  they  grieved  him, 
and  so  brake  him  ;  and  therefore  there  will  be  a  reckoning  here- 
after for  all  the  hard  sjyeeches  spoken  against  Christ  and  his 
peojile,  Judc,  15.  3.  Th(  y  reproached  him,  (v.  3.)  gave  him  a  bad 
character,  and  laid  to  his  charge  things  that  he  knew  not.  To  an 
ingenuous  mind  reproach  is  a  cutting  thing.  A.  Theiy  made  them- 
selves strange  to  him,  were  shy  of  him,  now  that  he  was  in  his 
troubles;  they  did  not  know  him,  (cA. 2. 12.)  were  not  free  with 
him,  as  they  used  to  be  when  he  was  in  his  prosperity.  Those  are 
governed  by  the  spirit  of  the  world,  and  not  by  any  principles 
of  true  honour  or  love,  who  make  themselves  strange  to  their 
friends,  or  God's  friends,  when  they  are  in  trouble :  a  friend 
loves  at  all  times.  5.  They  not  only  estranged  themselves  from 
him,  but  magnified  themselves  against  him;  (t).  5.)  not  only 
looked  shy  of  him,  but  looked  big  upon  him,  and  insulted  over 
liim,  magnifying  themselves,  to  depress  him.  It  is  a  mean 
tiling,  it  is  a  base  thing,  thus  to  trample  upon  those  that  are 
down.  G.  They  pleaded  against  him  his  reproach,  that  is,  they 
made  use  of  his  affliction  as  an  argument  against  him  to  prove 
him  a  wicked  man.  They  should  have  pleaded  for  him  his 
integrilv,  and  helped  him  to  take  the  comfort  of  that  under  his 
affliction,  and  so  have  pleaded  that  against  his  reproach,  as 
St.  Paul;  (2  Cor,  1.12.)  but,  instead  of  that,  they  pleaded  his 
reproach  against  his  integrity,  which  was  not  only  unkind,  but 
very  unjust ;  for  where  shall  we  find  an  honest  man,  if  reproach 
niav  be  admitted  for  a  plea  against  him  ? 

n.  How  he  aggravates  their  unkindness.  1.  They  had  thus 
abused  him  often  ;  ( v.  3.)  These  ten  times  yc  have  reproached  me, 
that  is,  very  often,  as  Gen.  31.  7.  Nimib.  li.  22.  Five  times 
they  had  spoken,  and  every  speech  was  a  double  reproach.  He 
spake  as  if  he  had  kept  a  particular  account  of  their  reproaches, 
and  could  tell  just  how  many  they  were  :  it  is  but  a  pee\  ish  and 
unfriendly  thing  to  do  so,  and  looks  like  a  design  of  retaliation 
and  revenge :  we  belter  befriend  our  own  peace  by  forgetting 
injuries  and  unkindnesses,  than  bv  remembering  them  and  scoring 
them  up.  2.  They  continued  still  to  do  it,  and  seemed  resolved 
to  persist  in  it  ;  "  How  long  will  ye  do  it?"  t'.2.  6.  "  I  see  you 
will  magnify  voursclves  against  me,  notwithstanding  all  I  have 
said  in  mine  own  justification."  Those  that  speak  too  much, 
seldom  think  they  have  said  enough  ;  and,  when  the  mouth  is 
opened  in  passion,  the  ear  is  shut  to  reason.  3.  They  were  not 
ashamed  of  what  they  did,  v.  3.  They  had  reason  to  be  ashamed 
of  their  hard-heartedness,  so  ill  becoming  men,  and  their  un- 
charifableness,  so  ill  becoming  good  men,  and  their  deceitfulness, 
so  ill  becoming  friends  ;  but  were  they  ashamed  ?  No,  though 
Ihev  were  told  of  it  again  and  again,  yet  they  could  not  blush. 

HL  How  he  answers  their  harsh  censures,  by  shewing  them 
that  what  they  condemned  was  capable  of  excuse,  which  they 
ought  to  have  considered. 

1.  The  errors  of  his  judgment  were  excusable;  (v.-i.)  "Be 
it  indeed  that  I  have  erred,  that  I  am  in  the  wrong  through 
ignorance  or  mistake,"  which  may  well  be  supposed  concerning 
men,  concerning  good  men;  Humanum  at  errare — Error  cleaves 
to  humanity:  and  we  must  be  willing  to  suppose  it  concerning 
ourselves.  It  is  folly  to  think  ourselves  infallible.  "But  belt  so," 
said  Job,  "mine  error  remaineth  with  myself,"  that  is,  "I  speak 
according  to  the  best  of  my  judgment,  with  all  sincerity,  and  not 
i:)m  a  spirit  of  contradiction."  Or,  "  If  I  be  in  an  error,  I  keep 
it  to  myself,  and  do  not  impose  it  upon  others  as  you  do.  I  only 
prove  myself  and  my  own  work  by  it,  I  meddle  not  with  other 
people,  either  to  teach  them  or  to  judge  them."  Men's  errors 
are  the  more  excusable,  if  they  keep  them  to  themselves,  and 
do  not  disturb  others  with  them.  Hast  thou  faith?  Have  it  to 
thyself  Some  give  this  sense  of  these  words  ;  "  If  I  be  ni  an 
error^  it  is  I  that  must  smart  for  it  ;  and  therefore  you  need  not 
concern  yourselves;  nay,  it  is  I  that  do  smart,  and  smart  severely, 
for  it  :  and  therefore  you  need  not  add  to  my  misery  by  your 
reproaches." 


Before  Christ  1520. 

2.  The  breakings  out  of  his  passion,  though  not  justifiable,  yet 
nere  excusable,  considering  the  vastness  of  his  grief,  and  the 
extremity  of  his  misery.  "  If  you  will  go  on  to  cavil  at  every 
complaining  word  I  speak,  will  make  the  worst  of  it,  and  improve 
it  against  me,  yet  take  the  cause  of  the  complaint  along  with  you, 
and  weigh  that,  before  you  pass  a  judgment  upon  the  complaint, 
and  turn  it  to  viy  reproach:  know  then  that  God  has  overcome  me," 
V.6.  Three  things  he  would  have  them  consider,  (1.)  That  his 
trouble  was  very  great.  He  was  overthrown,  and  could  not  help 
himself,  inclosed  as  in  a  net,  and  could  not  get  out.  (2.)  That 
God  was  the  Author  of  it,  and  that  in  it  he  fought  against  him  : 
"It  was  his  hand  that  overthrew  me,  it  is  in  his  net  that  I  am 
inclosed  ;  and  therefore  you  need  not  appear  agamst  me  thus;  I 
have  enough  to  do  to  grapple  with  God's  displeasure,  let  me  not 
have  yonr's  also.  Let  God's  controversy  with  me  be  ended, 
before  you  begin  your's."  It  is  barbarous  to  persecute  him  whom 
God  hath  smitten,  and  to  talk  to  the  grief  of  one  whom  he  hath 
n-oundcd,  Ps.  69.  26.  (3.)  That  he  could  not  obtain  any  hope  of 
the  redress  of  his  grievances,  v.  7.  He  complained  of  his  pain, 
hut  got  no  ease  ;  begged  to  know  the  cause  of  his  afflictions,  but 
could  not  discover  it ;  appealed  to  God's  tribunal  for  the  clearing 
of  his  innocency,  but  could  not  obtain  a  hearing,  much  less  a 
judgment,  upon  his  appeal ;  /  cry  out  of  %vrong,  but  I  am  not 
heard.  God,  for  a  time,  may  seem  to  turn  away  his  ear  from  his 
people,  to  be  angry  at  their  prayers,  and  overlook  their  appeals 
to  him,  and  they  must  be  excused  if,  in  that  case,  they  complain 
bitterly.     Woe  unto  us  if  God  be  against  us  ! 

8.  He  hath  fenced  up  my  way  that  I  cannot 
pass,  and  he  hath  set  darkness  in  ray  paths. 
9.  He  hath  stripped  me  of  my  glory,  and  taken  i 
the  crown  from  my  head.  10.  He  hath  destroyed 
me  on  every  side,  and  I  am  gone:  and  mine  hope 
hath  he  removed  like  a  tree.  11.  He  hath  also 
kindled  his  -svrath  against  me,  and  he  coiinteth  me 
unto  him  as  one  of  his  enemies.  12.  His  troops 
come  together,  and  raise  up  their  way  against  me, 
and  encamp  round  about  my  tabernacle.  13.  He 
hath  put  my  brethren  far  from  me,  and  mine 
acquaintance  are  verily  estranged  from  me. 
14.  My  kinsfolk  have  failed,  and  my  familiar 
friends  have  forgotten  me.  15,  They  that  dwell 
in  mine  house,  and  my  maid?,  count  me  for  a 
stranger:  1  am  an  alien  in  their  sight.  16.  1 
called  my  servant,  and  he  gave  me  no  answer ;  I 
entreated  him  with  my  mouth.  17.  My  breath  is 
strange  to  my  wife,  though  I  entreated  for  the 
children's  sake  of  mine  own  body.  18. Yea,  young 
children  despised  me  ;  I  arose,  and  they  spake 
against  me.  19.  All  my  inward  friends  abhorred 
me:  and  they  whom  I  loved  are  turned  against 
me.  20.  My  bone  cleaveth  to  my  skin  and  to 
my  flesh,  and  1  am  escaped  with  the  skin  of  my 
teeth.  21.  Have  pity  upon  me,  have  pity  upon 
me,  O  ye  my  friends  ;  for  the  hand  of  God  hath 
touched  nte.  22.  Why  do  ye  persecute  me  as 
God,  and  are  not  satisfied  with  my  flesh  ? 

Bildad  had  very  disingenuously  perverted  Job's  complaints, 
l)y  making  ihem  the  description  of  the  miserable  condition  of  a 
ivicked  man  ;  and  yet  he  repeats  them  here,  to  move  their  pity, 
.md  to  work  upon  ihcir  good  nature,  if  they  had  any  left  in  them. 

T.  He  complains  of  the  tokens  of  God's  displeasure  which  he 
\vas  under,  and  which  infused  the  wormwood  and  gall  into  the 


JOB,  XIX.  The  Reply  of  Job, 

affliction  and  misery.  How  doleful  are  the  accents  of  his  com- 
plaints; {v.  11.)  "He  hath  kindled  his  loath  against  tne,  which 
flames  and  terrifies  me,  which  burns  and  pains  me."  What  is 
the  fire  of  hell  but  the  wraUi  of  God?  Seared  consciences  will 
feel  it  hereafter,  but  do  not  fear  it  now.  Enlightened  consciences 
fear  it  now,  but  shall  not  feel  it  hereafter.  Job's  present  appre- 
hension was,  that  God  counted  him  as  one  of  his  enemies ;  and  yet, 
at  the  same  time,  God  loved  him,  and  gloried  in  him,  as  his 
faithful  friend.  It  is  a  gross  mistake,  but  a  very  common  one,  to 
think  that  whom  God  afflicts,  he  treats  as  his  enemies;  whereas, 
on  the  contrary,  as  many  as  he  loves,  he  rebukes  and  chastens ;  it 
is  the  discipline  of  his  sons. 

Which  way  soever  Job  looked,  he  thought  he  saw  the  tokens 
of  God's  displeasure  against  him. 

1.  Did  he  look  back  upon  his  former  prosperity?  He  saw 
God's  hand  putting  an  end  to  that ;  {v.  i).)  "He  has  stripped  me 
of  my  glory,  my  wealth,  honour,  power,  and  all  the  oppoxtunity  I 
had  of  doing  good  ;  mv  children  were  my  glory,  but  I  have  lost 
them  ;  and  whatever  was  a  crown  to  my  head,  he  has  taken  it 
from  me,  and  has  laid  all  mine  honour  m  the  dust."  See  the 
vanity  of  worldly  glory,  it  is  what  we  may  be  soon  stripped  of; 
and  whatever  strips  us,  we  must  see  and  own  God's  hand  in  it, 
and  comply  with  his  design. 

2.  Did  he  look  down  upon  his  present  troubles?  He  saw  God 
giving  them  their  commission,  and  their  orders  to  attack  him. 
They  are  his  troops,  that  act  by  his  direction,  which  encamp 
against  me,  v.  12.  It  did  not  so  much  trouble  him,  that  his 
miseries  came  upon  him  in  troops,  as  that  they  were  God's  troops, 
in  whom  it  seemed  as  if  God  fought  against  him,  and  intended  his 
tiestniction.  God's  troops  encamped  round  his  tabernacle,  as 
sdldicrs  lay  siege  to  a  strong  city,  cutting  off  all  provisions  from 
being  brought  into  it,  and  battering  it  continually;  thus  was  Job's 
tabernacle  besieged.  Time  was  when  God's  hosts  encamped 
round  him  for  safety;  Hast  thou  not  made  a  hedge  about  him? 
Now,  on  the  contrary,  they  surrounded  him,  to  his  terror,  and 
diftrcyed  him  on  every  side,  r.  10. 

3.  Did  he  look  forward  for  deliverance?  He  saw  the  hand  of 
God  cutting  off  all  hopes  of  that;  (d.8.)  "He  hatlt  fenced  up 
my  liny,  that  I  cannot  pass ,  I  have  now  no  way  left  to  help 
nivself,  either  to  extricate  myself  out  of  my  troubles,  or  to  ease 
myself  under  them.  Would  I  make  any  motion,  take  any  steps, 
toward  deliverance?  I  find  my  way  hedged  vp  ;  I  cannot  do  what 
I  would  ;  nay,  if  I  would  please  myself  with  the  prospect  of  a 
deliverance  hereafter,  I  cannot  do  it ;  it  is  not  onlv  out  of  my  reach, 
but  out  of  my  sight;  God  hath  set  darkness  in  my  paths,  and  there 
is  none  to  tell  me  how  long,"  Ps.  74.  9.  He  concludes  ;  (».  10.) 
"  I  am  gone,  quite  lost  and  undone  for  this  world  ;  7ny  hope  hath 
he  removed  like  a  tree,  cut  down,  or  plucked  up  by  the  roots, 
which  will  never  grow  again."  Hope  in  this  life  is  a  perishing 
thins;,  but  the  hope  of  good  men,  when  it  is  cut  off  from  this 
world,  is  but  removed  like  a  tree,  transplanted  from  this  nursery 
to  the  garden  of  the  Lord.  We  shall  have  no  reason  to  complain, 
if  God  thus  remove  our  hopes  from  the  sand  to  the  rock,  from 
things  temporal  to  things  eternal. 

II.  He  complains  of  the  unkindness  of  his  relations,  and  of  all 
his  old  acquaintance.  In  this  also  he  owns  the  hand  of  God  ; 
fr.  1;3.)  He  has  put  my  brethren  far  from  me,  that  is,  "  He  has 
laid  those  afflictions  upon  me,  which  frighten  them  from  me,  and 
make  them  stand  aloof  from  my  sores."  As  it  was  their  sin,  God 
was  not  (he  Author  of  it;  it  is  Satan  that  alienates  men's  minds 
from  their  brethren  in  affliction  ;  but  as  it  was  Job's  trouble,  God 
ordered  it  for  the  completing  of  his  trial.  As  we  must  eye  the 
hand  of  God  in  all  the  injuries  we  receive  from  our  enemies, 
(the  Lord  bade  Shimei  curse  David,)  so  also  in  all  the  slights  and 
unkindnesses  we  receive  from  our  friends,  which  will  help  us  to 
bear  them  the  n)ore  patiently.  Every  creature  is  that  to  us, 
(kind  or  unkind,  comfortable  or  uncomfortable,)  which  God 
makes  it  to  be:  yet  this  does  not  excuse  Job's  relations  and 
friends  from  the  guilt  of  horrid  ingratitude  and  injustice  to  him, 
which  he  had  reason  to  complain  of ;  few  could  have  borne  it  so 
\\ell  as  he  did.     He  takes  notice  of  the  unkindness. 


Before  Chiisl  15'20. 


JOB.  XIX. 


1.  Of  his  kiiitlrcd  and  acquainlaiice,  liis  neiglibours,  and  sucli 
as  he  had  formerly  bcvii  familiar  with,  who  wore  bound  by  all 
(he  hiws  of  friiMiilshij)  and  (■i\ility  to  concern  themselves  for  him, 
to  visit  him,  and  inquire  after  liim,  and  to  be  ready  to  do  him  ail 
tlie  good  offices  that  lay  in  their  power;  yet  these  were  estranged 
from  him,  (f.  13.)  they  look  no  more  care  about  him  than  if  he 
liad  been  a  stranger  whom  they  never  knew.  His  kinsfolk,  who 
claimed  relation  to  him  when  he  was  in  prosperity,  now  failed 
him;  they  came  short  of  their  former  professions  of  friendship  to 
him,  and  his  present  expectations  of  kindness  from  them.  Even 
his  familiar  friends,  whom  he  was  mindful  of,  had  now  forgotten 
liini,  had  forgotten  both  his  former  friendliness  to  Iheni  and  his 
I'.resciit  miseries:  they  had  heard  of  his  troubles,  and  designed 
iiini  a  visit;  but  truly  they  forgot  it,  so  little  affected  were  they 
with  it. 

Nay,  his  inward  friends,  the  men  of  his  secret,  «hom  he  was 
most  intimate  with,  and  laid  in  his  bosom,  not  only  forgot  him, 
but  abhorred  him,  kept  as  far  off  him  as  they  could,  because  he 
was  ])oor,  and  could  not  entertain  them  as  he  used  to  do,  and  be- 
cause he  was  sore,  and  a  loathsome  spectacle.  Those  whom  he 
loved,  and  who  therefore  were  worse  than  publicans  if  they  did 
not  love  him  now  that  he  was  in  distress,  not  only  turned  from 
him,  but  were  turned  against  him,  and  did  all  they  could  to  make 
him  odious,  so  to  justify  themselves  in  being  so  strange  to  him, 
ti.l9.  So  uncertain  is  the  friendship  of  men;  but,  if  God  be  onr 
Friend,  he  will  not  fail  us  in  a  time  of  need.  But  let  none  that 
pretend  either  to  humanity  or  Christianity,  ever  use  their  friends 
as  Job's  friends  used  him:  adversity  is  the  proof  of  friendship. 

2.  Of  his  domestics  and  family-relations.  Sometimes,  indeed, 
we  find  that,  beyond  onr  expectation,  there  is  a  friend  that  sticks 
closer  than  a  brother;  but,  at  least,  the  master  of  a  family  expects 
to  be  attended  on,  and  taken  care  of,  by  those  of  his  family,  even 
then  when,  through  weakness  of  body  or  mind,  he  is  become 
despicable  to  others.  But  poor  Job  was  misused  by  his  own 
family,  and  some  of  his  worst  foes  were  those  of  his  own  house. 
He  mentions  not  his  children,  they  were  all  dead,  and  we  may 
su|)posc  that  the  unkindness  of  his  surviving  relations  made  hiiii 
hinient  the  death  of  his  children  so  much  the  more:  "  If  they  had 
been  alive,"  (would  he  think,)  "  I  should  have  had  comfort  in 
tlieni."     As  for  those  that  were  now  about  him, 

(1.)  His  own  servants  slighted  him:  his  maids  did  not  attend 
liim  in  his  illness,  but  counted  him  for  a  stranger  and  an  alien, 
V.  15.  His  other  servants  never  heeded  him;  if  he  called  to  them 
tliey  would  not  come  at  his  call,  but  pretended  that  they  did  not 
hear  him.  If  he  asked  them  a  question,  they  would  not  vouch- 
safe to  give  him  an  ansii-er,  v.\G.  Job  had  been  a  good  master 
to  them,  and  did  not  despise  their  cause  when  they  pleaded  with 
him,  (c/(.  31.13.)  and  yet  they  were  rude  to  him  now,  and  de- 
spised his  cause  when  he  pleaded  with  them.  We  must  not  think 
it  strange  if  we  receive  evil  at  the  hand  of  those  from  whom  we 
have  deserved  well.  Though  he  was  now  sickly,  yet  he  was  not 
cross  with  his  servants,  and  imperious,  as  is  too  common,  but  he 
entreated  his  servants  with  his  mouth,  when  he  had  authority  to 
command:  and  yet  they  would  not  be  civil  to  him,  neither  kind 
nor  just.  Note,  Those  that  are  sick  and  in  sorrow  are  apt  to  take 
things  ill,  and  be  jealous  of  a  slight,  and  to  lay  to  heart  the  least 
unkindness  done  to  them:  when  Job  was  in  affliction,  even  his 
servants"  neglect  of  him  troubled  him. 

(2.)  But,  one  would  think,  when  all  forsook  him,  the  wife  of 
his  bosom  should  have  been  tender  of  him:  no,  because  he  would 
not  curse  God  and  die,  as  she  persuaded  him,  his  breath  was 
strange  to  her  too,  she  did  not  care  for  coming  near  him,  nor  took 
any  notice  of  what  he  said,  d.17.  Though  he  spake  to  her,  not 
with  the  authority,  but  with  the  tenderness,  of  a  husband,  did  not 
command,  but  entreated  her  by  that  conjugal  Une.  which  (heir 
children  were  the  pledges  of,  yet  she  regarded  him  not.  Some 
read  it,  "  Though  I  lamented,  or  bemoaned  myself,  for  the  chil- 
dren," that  is,  "for  the  death  of  the  children  of  my  own  body;" 
an  affliction  in  which  she  was  equally  concerned  with  him.  Now, 
it  appeared,  the  Devil  spared  her  to  him,  not  only  to  be  his 
tempter,  but  to  be  his  tormentor.     By  what  she  said  to  him  at 


The  Reply  of  JoU. 


first,  Curse  God  and  die,  it  appeared  that  she  had  little  reli<rion 
in  her;  and  what  can  one  expect  that  is  kind  and  good  from  those 
that  have  not  the  fear  of  God  before  their  eyes,  and  are  not  go- 
verned by  conscience  ? 

(3.)  Even  the  little  children  who  were  born  in  his  house,  llie 
children  of  his  own  servants,  who  were  his  servants  by  birlli, 
despised  him,  and  spake  against  him;  {v.  18.)  though  he  "arose  i:i 
civility  to  sjieak  friendly  to  them,  or  with  authority  to  check  them, 
Ihey  let  him  know,  that  they  neither  feared  him, 'nor  loved  hira.  ' 

IH.  He  complains  of  the  decay  of  his  body;  all  the  beauty  and 
strength  of  that  were  gone.  When  those  about  him  slighted  him, 
if  he  had  been  in  health,  and  at  ease,  he  might  have  enjoyed 
himself.  But  he  could  take  as  little  pleasure  in  himself  as  others 
took  in  him ;  (c.  20.)  3Iy  bone  cleaves  now  to  my  shin,  as  formerly 
it  did  to  my  flesh;  this  was  it  that  filled  him  with  wrinhles; 
(ch.lCt.  8.)  he  was  a  |)erfect  skeleton,  nothing  but  skin  and  bones'. 
Xay,  his  skin  loo  was  almost  gone,  little  remained  unbroken  but 
the  skin  of  his  lee'l',  his  gums,  and  perhaps  his  lips,  all  the  rest 
"as  fetched  off  by  his  sore  boils.  See  what  little  reason  we  have 
to  indulge  the  body,  whicli,  after  all  our  care,  may  be  thus  con- 
sumed by  the  diseases  which  it  lias  in  itself  the  seeds  of. 

Lastly,  Upon  all  these  accounts,  he  recommends  himself  to  the 
conjpassion  of  his  friends,  and  justly  blames  their  liarstiness  with 
him.  From  this  representation  of  his  deplorable  case,  it  was  easy 
to  infer, 

1 .  That  they  ought  to  pity  him,  v.  21,  This  he  begs  in  the  most 
moving,  melting,  language  that  could  be,  enough  (one  would  think) 
to  break  a  heart  of  stone:  "Have  pity  vpon  me,  /tave  pity  vpon 
me,  O  ye  my  friends ;  if  ye  will  do  nothing  else  for  me,  be  sorry 
for  nie,  and  shew  some  concern  for  me;  hare  pity  vpon  me, 
for  the  hand  of  God  hath  touched  me;  my  case  is  sad  indeed,  for 
I  am  fallen  into  the  hands  of  the  living  God,  my  spirit  is  touched 
with  the  sense  of  his  wrath,  a  calamity  of  all  other  the  wost 
piteous."  Note,  It  becomes  friends  to  pity  one  another  when  they 
are  in  any  trouble,  and  not  to  shut  up  the  bowels  of  compassion. 

2.  That,  however,  they  ought  not  to  persecute  him:  if  they 
would  not  ease  his  affliction  by  their  pity,  yet  they  must  not  be 
so  barbarous  as  to  add  to  it  by  their  censures  and  re()ryaches; 
(i'.22.)  "  Why  do  ye  persecute  me  as  God?  Surely  his  rebukes 
are  enough  for  one  man  to  bear,  you  need  not  add  your  worm- 
wood and  gall  to  the  cup  of  affliction  he  puts  into  my  hand,  it  is 
bitter  enough  without  that:  God  has  a  sovereign  power  over  me, 
and  may  do  what  he  pleases  with  me;  but  do  you  think  that  von 
may  do  so  too?"  No,  we  must  aim  to  be  like  the  Most  Holy  and 
the  Most  Merciful,  but  not  like  the  Most  High  and  Most  Mightv. 
God  gives  not  account  of  any  of  his  matters,  but  we  must.  If  they 
did  delight  in  his  calamity,  let  them  be  satisfied  with  his  flesh, 
which  was  wasted  and  gone,  but  let  them  not,  as  if  that  were  loo 
little,  wound  his  spirit,  and  ruin  his  good  name.  Great  tender- 
ness is  owing  to  those  that  are  in  affliction,  especially  to  those  that 
are  troubled  in  mind. 

2.3.  Oh  that  my  words  were  now  written!  oh 
that  they  were  printed  in  a  book !  24.  That  they 
were  graven  with  an  iron  pen  and  lead  in  the  rock 
for  ever!  25.  For  I  know  that  my  Redeemer 
liveth,  and  that  he  shall  stand  at  the  latter  daif 
upon  the  earth:  26.  And  though  after  my  skin 
u'onns  destroy  this  bodi/,  yet  in  my  flesh  sliall  I 
see  God:  27.  Whom  1  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another;  though 
my  reins  be  consumed  within  me.  28.  But  ye 
should  say,  Why  persecute  we  him,  seeino-  the 
root  of  the  matter  is  found  in  me?  29.  Be  ye 
afraid  of  the  sword:  for  wratlf  hringeth  tlie  pu- 
nishments of  the  sword,  that  V'^*  way  know  there  is 
a  judgment. 


Before  Christ  1520. 


JOE,  XIX. 


The  Reply  of  Job 


In  all  tlie  conferences  between  Job  and  his  friends,  we  do  n^.t 
find  any  more  weighty  and  considerable  lines  than  these;  would 
one  have  expected  it?  Here  is  much  both  of  Christ  ajid  heaven  in 
these  verses:  and  he  that  said  such  things  as  these,  declared 
plainly  that  he  sniiyltt  the  better  country;  that  is,  the  heavenly  : 
as  the  patriarchs  of  that  age  did,  Heb.  11. 14.  We  have  here 
Job's  creed,  or  confession  of  faith  :  his  belief  in  God  the  Father 
Almighty,  the  Maker  of  heaven  and  earth,  and  the  principles  of 
natural  religion,  he  had  often  professed;  but  here  we  find  him  no 
stranger  to  revealed  religion.  Though  the  revelation  of  the  Pro- 
mised Seed,  and  the  j)romised  inheritance,  was  then  discerned  only 
like  the  dawning  of  the  day,  yet  Job  was  taught  of  God  to  believe 
in  a  living  Redeemer,  and  to  look  for  the  resurrection  of  the  dead, 
and  the  life  of  the  world  to  come,  for  of  these,  doubtless,  he  must 
be  understood  to  speak  :  these  were  the  things  he  comforted  him- 
self with  the  expectalion  of,  and  not  a  deliverance  from  his 
trouble,  or  re\ival  of  his  happiness,  in  tliis  world,  as  some  would 
understand  him.  For,  l)eside  that  th.e  expressions  he  here  uses, 
of  the  I'lcdeemer's  standing  at  the  latter  day  vpon  the  earth, 
of  his  sechig  God,  and  seeiiiy  him  for  himself,  are  wretchedly 
forced,  if  they  be  understood  of  any  temporal  deliveranct,  it  is 
very  plain  that  he  had  no  expectation  at  all  of  his  return  to  a  pros- 
perous condition  in  this  world.  He  had  just  now  said,  ihat  his 
way  was  fenced  tip,  (r.  0.)  and  his  hope  removed  like  a  tree, 
V.  10.  Nay,  and  after  this,  he  expressed  his  despair  of  any  com- 
fort in  tliis  life,  ch.  23.  0, !). — 30.  23.  So  that  we  must  necessarily 
understand  him.of  the  redemption  of  his  soul  from  the  power  of  the 
grave,  and  his  reception  to  glory,  which  is  spoken  of,  Ps.49. 15. 
We  have  reason  to  think  that  Job  was  just  now  under  an  extra- 
ordinary impulse  of  the  blessed  S})irit,  which  raised  him  above 
Limself,  gave  him  light,  and  gave  him  utterance,  eren  to  his  own 
surprise.  .And  some  observe,  that,  after  this,  we  do  not  finri  in 
Job's  discourses  such  i)assionate,  peevish,  unbecoming,  com|)lainls 
of  God  and  his  providence,  as  we  ha:e  before  met  with  :  this  hope 
quieted  his  spirit,  stilled  the  storm,  and,  having  here  cast  anciior 
within  the  veil,  his  mind  was  kept  steady  from  this  time  forward. 
Let  us  observe, 

I.  To  what  intent  Job  makes  this  confession  of  his  faith  here- 
never  did  anv  thing  come  in  more  pertinently,  or  to  belter  pur- 
pose. 1.  Job  was  now  accused,  and  this  was  his  appeal.  His 
friends  reproached  him  as  a  hypocrite,  and  contemned  him  as  a 
wicked  man;  but  he  appeals  to  his  creed,  to  his  faith,  to  his 
hope,  and  to  his  own  conscience;  which  not  only  acquitted  hiui 
from  reigning  sin,  but  comforted  him  with  the  expectation  of  a 
blessed  resurrection:  these  are  not  the  icords  of  him  that  has  a 
devil.  He  appeals  to  the  coming  of  the  Redeemer,  from  this 
wrangle  at  the  bar  to  ti)c  judgment  of  the  bench,  even  to  Him  to 
■«!iorn  ail  judgment  is  committed,  who,  he  knew,  would  right  him. 
The  consideration  of  God's  day  coming,  will  make  it  a  very  small 
thing  icilh  vs  to  he  judged  of  man's  judgment,  1  Cor.  4.  3,  4. 
How  easily  may  we  bear  the  unjust  calunmies  and  reproaches  of 
men,  while  we  expect  the  glorious  appearance  of  our  Redeemer, 
and  his  redeemed,  at  the  last  day;  and  that  there  will  then  be  a 
resurrection  of  names  as  well  as  bodies!  2.  Job  was  now  afflicted, 
and  this  was  his  cordial ;  when  he  was  pressed  above  measure, 
this  kejjt  him  from  fainting;  he  believed  that  he  should  see  the 
goodness  of  the  Lord  in  the  land  of  the  living  ;  Rot  in  this  world, 
for  that  is  the  land  of  the  dying. 

II.  With  what  a  solemn  preface  he  introduces  it,  t).23,  24.  He 
breaks  off  his  complaints  abruptly,  to  triumph  in  his  comforts; 
which  he  does,  not  only  for  his  own  satisfaction,  but  for  the  edifi- 
cation of  others.  Those  now  about  him,  he  feared,  would  little 
regard  what  he  said,  and  so  it  proved;  he  therefore  wished  it 
might  be  recorded  for  the  cenerations  to  come.  O  that  my  words 
were  now  written,  the  words  I  am  now  about  to  say!  As  if  he  had 
said,  "I  own  I  have  spoken  many  unadvised  words,  which  I  could 
wish  might  be  forgotten,  for  they  will  neither  do  me  credit,  nor  do 
others  good.  Rut  I  am  now  going  to  speak  deliberately,  and  that 
which  I  desire  may  be  published  to  all  the  world,  and  preserved 
for  the  generations  to  come,  in  perpetuam  rci  memoriam — for  an 
abiding  memorial,   and  therefore  that  it  may  be  written   plain. 


drawn  out  in  large  and  legible  characters,  so  that  he  that  runs 
may  read  it;  and  that  it  may  not  be  left  in  loose  papers,  but  put 
into  a  book;  or,  if  that  should  perish,  that  it  may  be  engraven 
like  an  inscription  upon  a  monument,  with  «n  iion  pen,  in  lead, 
or  in  the  stone;  let  the  engraver  use  all  his  art  to  jsiake  it  a 
durable  appeal  to  posterity."  That  which  Job  here  somewhat 
passionately  wished  for,  God  graciously  granted  him  ;  his  words 
are  written,  they  are  printed  in  God's  book;  so  that  wherever  that 
book  is  read,  there  shall  this  be  told  for  a  memorial  concerning 
Job,  He  believed,  therefore  he  spake. 

HI.  What  his  confession  itself  is  ;  what  are  the  words  which  he 
would  have  to  be  written.  We  here  have  them  written,  u.25.  .27. 
Let  us  observe  them. 

1.  He  believes  the  glory  of  the  Redeemer,  and  his  own  interest 
in  him;  (v. 25.)  /  know  that  my  Redeemer  liveth ;  that  he  is  in 
being,  and  is  my  Life,  and  that  he  shall  stand  at  last,  or  stand  the 
last,  or  at  the  latter  day,  upon  (or  above)  the  earth.  He  shall 
be  raised  up,  or.  He  shall  be  (at  the  latter  day,  that  is,  in  the 
fulness  of  time;  the  gospel-day  is  called  the  last  time,  because 
that  is  the  last  dispensation)  upon  the  earth :  so  it  points  at  his 
incarnation  ;  or.  He  shall  be  lifted  up  from  the  earth ;  (so  it  points 
at  his  crucifixion  ;)  or,  raised  up  out  of  the  earth ;  so  it  is  appli- 
cable to  his  resurrection;  or,  as  we  conmionly  understand  it.  At 
the  end  of  time,  be  shall  appear  over  the  earth,  for  he  shall  come 
in  the  clouds,  and  every  eye  shall  see  him,  so  close  shall  he  come 
to  this  earth.  He  shall  stand  vpon  the  dust,  so  the  word  is;  upon 
all  his  enemies,  which  shall  be  put  as  dust  under  his  feet;  and  he 
shall  tread  upon  them  and  triumph  over  them. 

Observe  here,  (  1.)  That  there  is  a  Redeemer  provided  for  fallen 
man,  and  Jesus  Christ  is  that  Redeemer.  The  word  is  Goel,  which 
is  used  for  the  next  of  kin,  to  whom,  by  the  law  of  Moses,  the 
right  of  redeeming  a  mortgaged  estate  did  belong.  Lev.  25.  25. 
Our  heavenly  inheritance  was  mortgaged  by  sin,  we  are  ourselves 
utterly  unable  to  redeem  it,  Christ  is  near  of  kin  to  us,  the  next 
Kinsman  that  is  able  to  redeem ;  he  has  paid  our  debt,  satisfied 
God's  justice  for  sin,  and  so  has  taken  off  the  mortgage,  and  made 
a  new  settlement  of  the  inheritance  I  Our  persons  also  want  a 
Redeemer,  we  are  sold  for  sin,  and  sold  under  sin ;  our  Lord  Jesus 
has  wrought  out  a  redemption  for  us,  and  proclaims  rcdem])tion 
to  us,  and  so  he  is  truly  th.e  Redeemer.  (2.)  He  is  a  living  Re- 
deemer: as  we  are  made  bv  a  living  God,  so  we  arc  saved  by  a 
living  Redeemer,  who  is  both  almighty  and  eternal,  and  is  therefore 
able  to  save  to  the  uttermost.  Of  kirn  it  is  icitnessed  that  he  liveth; 
Heb.  7.  0.  Rev.  1.18.  We  are  d>ing,  but  he  liveth,  and  hath 
assured  us,  that  because  he  lives,  ice  shall  live  also,  John,  14.  19. 
(3.)  There  are  those  that,  through  grace,  have  an  interest  in  this 
Redeemer,  and  can,  upon  good  grounds,  call  him  Iheir's.  When 
Job  had  lost  all  his  wealth,  and  all  his  friends,  yet  he  was  nol 
separated  from  Christ,  nor  cut  off  from  his  relation  to  him.  "  Still 
he  is  ni\  Redeemer."  That  next  Kinsman  adhered  to  him  when 
all  liis  oilier  kindred  forsook  him,  and  he  had  the  comfort  of  it. 
(  4.)  Our  interest  in  the  Redeemer  is  a  thing  that  may  be  known; 
anil,  where  it  is  known,  it  niav  be  triumphed  in,  as  sufficient  to 
li;ilaiice  all  our  griefs;  I  know.  Observe  wilh  wiiatan  air  of  as- 
-iirvince  lie  speaks  it,  as  one  confident  of  this  very  thing;  I  k?iow 
ihitt  my  Redeemer  lives.  His  friends  had  often  charged  him  wilh 
'raoraiice  or  vain  knowledge;  but  he  knows  enough,  and  know 
to  good  purpose,  who  knows  Christ  to  be  his  Redeemer.  (  6.)  Thero 
will  be  a  latter  day,  a  last  day,  a  day  when  time  shall  be  no  more, 
Rev.  10.  G.  That  is  a  day  we  are  concerned  to  think  of  every  day. 
(C.)  Our  Redeemer  will,  at  that  day,  stand  upon  the  earth,  or 
over  Ihe  earth,  to  summon  the  dead  out  of  their  graves,  and  deter- 
mine tliem  to  an  unchangeable  state,  for  to  him  all  judgment  is 
comniiltcd.  He  shall  stand,  at  the  last,  on  the  dust  to  which 
this  earth  will  be  reduced  by  the  conflagration. 

2.  He  believes  the  happiness  of  the  redeemed,  and  his  own  title 
to  Ihat  happiness,  Ihat,  at  Christ's  second  coming,  believers  shaK 
be  raised  up  in  glory,  and  so  made  perfectly  blessed  in  the  vision 
and  fruilion  of  God;  and  this  he  believes  with  application  to 
himself. 

(1.)  He  counts  upon  the  corrupting  of  his  body  in  the  grave,  and 


Before  Christ  lo20. 


JOB,  XIX,  XX. 


speaks  of  it  with  a  holy  carelessness  and  uncoiicernedness;  Though, 
after  my  skin  (which  is  aheady  wasted  and  gone,  none  ot  it  re- 
maining but  the  skin  of  my  teeth,  r.  20.)  ihry  destrmj  (tiiey  lli:it 
are  a|ij)oiiil<(l  (i.  destroy  i!,  llic  grave,  and  the  worms  in  if,  of  whuiii 
he  had  spokoii,  eh.Yl.  14.)  this  body.  The  word  body  is  added: 
"  Tiioiigli  they  destroy  tliis,  this  skeleton,  this  shadow,  {ch.  17.  7.) 
this  tiiat  I  lay  my  liand  upon,"  or  (pointing  perhaps  to  his  weak 
and  withered  limb;;)  "this  that  you  see,  call  it  what  von  will,  I 
expect  that  shortly  il  will  be  a  feast  for  tlie  worms."  Christ's  hndv 
saw  not  corruption,  but  our's  must!  And  .lob  mentions  this,  that 
the  glory  of  the  resurrection  he  believed  and  Imped  for  might 
shine  the  more  bright.  Note,  It  is  good  for  ns  often  to  think, 
not  onlv  of  the  approaching  death  of  our  bodies,  but  of  their  de- 
struction and  dissolution  in  the  grave;  yet  let  not  that  discourage 
our  hope  of  Ih.eir  resurrection,  for  the  same  power  that  made 
man's  bodv  at  first,  out  of  conmion  dust,  can  raise  it  out  of  its 
own  dust.  This  bodv,  which  we  now  take  such  care  about,  and 
make  such  provision  for,  will,  in  a  little  time,  be  destroyed; 
Even  my  reins  (savs  Job)  shall  be  consumed  within  me;  (;■.  27.) 
the  innermost  part  of  the  body,  which  perhaps  putrifies  first. 

(2.)  He  comforts  himself  with  the  hopes  of  happiness  on  the 
other  side  death  and  the  grave;  After  I  shall  awake,  (so  ll:e 
margin  reads  it,)  though  this  body  be  destroyed,  yet  out  of  my 
flesh  shall  I  see  God. 

[1.]  Soul  and  body  shall  come  togther  again.  That  bodv  which 
must  be  deslroved  in  the  grave,  shall  be  raised  again,  a  glorious 
bodv ;  Yet  in  my  flesh  I  shall  see  God.  The  separate  soul  has  ovi^s 
wherewith  to  see  C!od,  eves  of  the  mind;  but  Job  speaks  of  sceiu:; 
him  with  eves  of  flesh,  in  7ny  flesh,  with  mine  ryes;  the  sime 
bodv  that  died  shall  rise  again,  a  true  body,  but  a  glorified  bodv. 
fit  ftir  the  emplouneuts  and  entertainments  of  that  world  ;  and 
therefore  a  spiritual  body,  1  Cor.  15.  44.  Let  us  therefore  glorifs 
God  with  our  bodies,  because  there  is  such  a  glory  designed  for  them. 

[2.]  Job  and  God  shall  come  together  again;  In  my  flesh  shall 
I  see  God,  that  is,  the  glorified  Redeemer,  vvh.o  is  God.  /shall see 
God  in  my  flesh,  so  some  read  it;  the  .Son  of  fjod  clothed  wi!h  a 
Iwdy  which  will  be  visible  even  to  eyes  of  flesh.  Though  the  bodv,  in 
the  grave,  seem  despicable  and  miserable,  yet  it  shall  be  disjiiified 
and  made  happy  in  the  vision  of  God.  Job  now  complained  that 
lie  could  not  get  a  sight  of  God,  (eh. -23.  8,9.)  but  hopes  to  see 
liiin  shortlv,  never  more  to  lose  the  sight  of  liini,  and  that  sight  of 
him  will  he  the  more  welcome  after  the  present  darkness  and  dis- 
tance. Note,  It  is  the  blessedness  of  the  blessed  that  they  shall  see 
God,  shall  see  him  as  he  is,  see  him  face  to  face,  and  no  longer 
through  a  glass  darklv.  .See  with  what  pleasure  holy  Job  enlarges 
upon  this;  ((-.27.)  "  Whom  I  shall  see  for  myself,"  that  is,  "see  and 
enjov,  see  to  my  own  unspeakable  comfort  and  satisfaction.  I  shall 
see  him  as  mine,  as  mine  with  an  appropriating  sight,"  Rev. 21.  3. 
God  himself  shall  lie  icith  them,  and  be  their  God,  they  shall  be  lihe 
him,  for  they  shall  see  him  as  he  is,  that  is,  seeing  for  themselves, 
1  John,  3.  2.  Mine  eyes  shall  behold  him,  and  not  another.  First, 
"He,  and  not  another  for  him,  shall  be  seen,  not  a  tvpe  or  figure 
of  him,  but  he  himself."  Glorified  saints  are  perfectly  sure  that 
they  are  not  imposed  upon,  it  is  no  deceptio  visus — illusion  of  the 
senses.  Seeondly,  "I,  and  not  another  for  me,  shall  see  him. 
Though  ray  flesh  and  body  be  consumed,  yet  I  shall  not  need  a 
proxy,  I  shall  see  him  with  my  own  eyes."  This  was  what  Job 
hoped  for,  and  what  he  earnestly  desired;  which,  some  think,  is 
the  meaning  of  the  last  clause,  My  reins  are  spent  in  my  bosom, 
that  is,  "  .\ll  my  desires  are  summed  up  and  concluded  in  this; 
this  will  crown  and  complete  them  all;  let  me  have  this,  and  I 
shall  have  nothing  more  to  desire;  it  is  enough,  it  is  all."  With 
this  the  prayers  of  David,  the  son  of  Jesse,  arc  ended. 

IV.  The  application  of  this  to  his  friends.  His  creed  spake 
comfort  to  himself,  but  warning  and  terror  to  them  that  let  them- 
selves against  him. 

1.  It  was  a  word  of  caution  to  them,  not  to  proceed  and  persist 
in  their  unkuid  usage  of  him,  k.28.  He  had  reproved  them  for 
what  they  had  said,  and  now  tells  them  what  they  should  say  for  the 
reducing  of  themselves  and  one  another  to  a  better  temper.  "  Why 
persecute  v.c  him  thus?     Why  do  we  grieve  him  and  vex  him,  by 


The  Riply  of  Job. 


cr&nring  and  condemning  him,  seeing  the  root  of  iht-  matter,  o 
the  root  of  the  word,  is  found  in  him?"  Let  this  direct  us,  (1.)  1 
our  care  concerning  ourselves.  We  are  all  concerned  to  see  to  it 
that  the  roof  of  the  matter  be  found  in  us.  A  living,  (piickening, 
commanding,  prhiciplc  of  grace  in  the  heart,  is  the  root  of  the 
matter,  as  necessary  to  our  religion  as  the  root  to  the  free,  to  which 
it  owes  both  its  fixedness  and  its  fruitfulncss:  love  to  God  and  our 
brethren,  faith  in  Christ,  hatred  of  sin — tlicse  are  the  root  of  the 
matter,  other  things  are  but  leaves  in  con;parisim  with  this;  .serious 
godliness  is  the  one  thing  needful.  (2.)  In  our  coiuluct  toward 
our  brethren.  We  are  to  believe  that  m.my  h;ivi-  the  root  of  the 
matter  in  them,  who  are  net  in  every  filing  of  our  mind,  who  have 
their  follies,  and  weaknesses,  and  mistakes:  and,  fo  cimchide,  it 
is  at  our  peril  if  we  persecute  any  such.  Woe  l)e  to  him  that 
offends  one  of  those  little  ones!  God  will  resent  and  it.veuf'e  if. 
Job  and  his  friends  differed  in  some  notions  concerning  the  me- 
thods of  Providence,  but  they  agreed  in  the  loot  of  the  matter, 
the  belief  of  another  world,  and  therefore  should  not  persecute 
one  another  for  these  differences. 

2.  It  was  a  word  of  terror  to  them.  Christ's  second  coming  w  ill 
be  very  dreadful  to  those  that  are  found  smiting  their  fellow  ser- 
vants;  (Maffh.24.  49.)  and  therefore,  (d.  29.)  "  Be  ye  afraid  of 
the  sicord,  the  flaming  sword  of  God's  justice,  which  turns  every 
way;  fear  lest  you  make  yourselves  obnoxious  to  it."  Good  men 
need  fo  be  frightened  from  sin  by  the  terrors  of  the  Almighty,  par- 
ticularly from  the  sin  of  rashly  judging  their  brethren,  iMatf"h.7. 1. 
Jam.  3. 1.  Those  that  are  peevish  and  passionate  with  their 
brethren,  censorious  of  them,  and  malicious  toward  them,  should 
know,  not  only  that  their  wrath,  whatever  it  pretends,  works  not 
the  righteousness  of  God,  but,  (1.)  They  may  expect  to  smart  for 
it  in  this  world;  it  brings  the  pvnishments  of  the  sword:  wrath 
leads  to  such  crimes  as  expose  men  to  the  sword  of  the  magistrate ; 
however,  God  often  takes  vengeance  for  it,  and  those  that  shewed 
no  mercy,  shall  find  no  mercy.  (2.)  If  they  rejvent  not,  that  will 
be  an  earnest  of  worse.  By  these  you  may  know  there  is  a  judg- 
ment, not  only  a  present  government,  but  a  future  judgment,  in 
which  hard  speeches  must  be  accounted  for. 

CHAP.  XX. 

One  would  have  thmiclit  that  such  an  excellent  confession  nf  faith  as  Job  made 
in  the  close  of  the  foregoing  chapter,  should  have  satisfied  his  friends,  or,  at 
least,  hare  mnllified  them  :  but  they  do  not  seem  to  have  taken  amj  notice  of 
it,  and  therefore  Zophar  here  takes  his  turn,  enters  the  lists  trith  Job,  and 
attacks  him  with  as  much  vehemence  as  before.  I.  His  preface  is  short,  but 
hot,  V.  2,  3.  II.  His  discourse  is  long,  and  all  upon  one  subject,  the  verv 
same  that  Bitdad  teas  large  upon,  (ch.  18.)  the  certain  misery  of  nicked 
people,  and  the  ruin  that  awaits  them.  1.  He  asserts  in  general,  that  the 
prosperity  of  a  nicked  person  is  short,  and  his  ruin  sure,  v.  i.  .9.  2.  He 
proves  the  misery  of  his  condition  by  many  instances— Thai  he  should  have  a 
diseased  body,  a  troubled  conscience,  a  ruined  estate,  a  beggared  famili/,  an 
infamous  name,  and  that  he  himself  shall  perish  under  the  weight  of  divine 
wrath.  All  this  is  most  curiously  described  here  in  lofty  expressions  and 
lively  similitudes  ;  and  it  often  proves  true  in  this  world,  and  always  in  another, 
without  repentance,  ti.  10..29.  But  the  great  mistake  was,  and  (as  Bishop 
Patrick  expresses  it)  all  the  flaw  in  his  discourse,  (which  was  common  t» 
him  with  the  rest,)  that  he  imagined  God  nerer  varied  from  this  method,  and 
therefore  Job  was,  withojtt  doubt,  a  very  bad  man,  though  it  did  not  appear 
he  was,  any  other  way  than  by  his  infelicilij. 

l.nr^HEN  answered  Zophar  the  Naamathite, 
J-  and  said  '2  Therefore  do  iny  thoughts 
cause  me  to  answer,  and  for  this  I  make  haste. 
3.  I  have  heard  ll)e  c  ck  of  my  reproach,  and 
the  spirit  of  iny  understandino-  causelh  me  to 
answer.  4.  Kuowest  thou  7iol  this  of  old,  since 
man  was  placed  upon  earth,  5.  That  the  friimiplr 
ing  of  the  wicked  is  short,  and  the  joy  of  the  hypo- 
crite but  for  a  moment  ?  G.  Thous:ii  his  excellency 
mount  up  to  the  heavens,  and  liis  hea(i  reach  unto 
the  clouds ;  7.  Yet  he  shall  perish  for  ever  like  his 
own  dung:  they  which  have  seen  him  shall  say. 


Before  Christ  1520. 


JOB, 


Where  is  he  ? 
and  shall  not 
awav  as  a  vision 


8.  He  shall  fly  away  as  a  dream, 
be  found  :  yea,  he  shall  be  chased 

eye  also 


of  the  nio-ht.     9.  The 


irhicli  saw  him  shall  see  him  no  more;  neither  shall 
his  place  any  more  behold  him. 

Here, 

I.  Zoj)har  begins  very  passionately,  and  seems  to  be  in  a  great 
heat  at  «hat  Job  had  said.  Being  resolved  to  condemn  Job  for  a 
bad  man,  he  was  much  displeased  lliat  he  talked  so  like  a  good  man, 
and,  as  it  should  seem,  brake  in  upon  him,  and  began  abniptlv  ; 
{v.  2.)  Therrjore  do  my  thoughts  cause  me  to  answer.  He  takes  no 
notice  of  what  Job  had  said,  to  move  their  pitv,  or  to  evidence  his 
own  integrity,  but  fastens  u|)on  the  reproof  he  gave  them  in  the 
close  of  his  discourse,  counts  that  a  reproach,  and  thinks  himself 
therefore  obliged  to  answer,  because  Job  had  bidden  them  be 
afraid  of  the  sword,  that  he  might  not  seem  to  be  frightened  by 
his  menaces.  The  best  counsel  is  too  often  ill  taken  from  an  anta- 
gonist, and  therefore  usually  may  be  well  spared.  Zophar  seemed 
more  in  haste  to  speak  than  became  a  wise  man  •.  hut  he  excuses 
it  with  two  things.  1.  That  Job  had  given  him  a  strong  provoca- 
tion ;  (t>.  3.)  "  /  have  heard  the  c/iecA  of  my  reproach,  and  cannot 
bear  to  hear  it  any  longer."  Job's  friends,  I  doubt,  had  spirits  too 
high  to  deal  with  a  man  in  his  low  condition  ;  and  high  spirits  are 
impatient  of  contradiction,  and  think  themselves  affronted,  if  all 
ebout  them  do  not  say  as  they  say  :  they  cannot  bear  a  check,  but 
they  call  it  the  check  of  their  reproach,  and  then  they  are  bound  in 
honour  to  return  it,  if  not  to  draw  upon  him  that  gave  it.  2.  That 
his  own  heart  gave  him  a  strong  instigation.  His  thoughts  caused 
him  to  answer,  (v.  2.)  for  out  of  the  abundance  of  the  heart  the 
mouth  speaks ;  but  he  fathers  it  {v.  3.)  upon  the  s])irit  of  his  un- 
derstanding:  that  indeed  should  cause  us  to  answer,  we  should 
rightly  apprehend  a  thing,  and  duly  consider  it,  before  we  speak 
to  it ;  but  whether  it  did  so  here  or  no,  is  a  question  :  men  often 
mistake  the  dictates  of  their  passion  for  the  dictates  of  their 
reason,  and  therefore  think  they  do  well  to  be  angry. 

II.  Zophar  proceeds  very  plainly  to  shew  the  ruin  and  destruc- 
tion of  wicked  people,  insinuating  that  because  Job  was  destroyed 
■nd  ruined,  he  was  certainly  a  wicked  man,  and  a  hv])ocrite. 
Observe, 

1.  How  this  doctrine  is  introduced;  (i'. 4.)  where  he  appeals, 
(1.)  To  Job's  own  knowledge  and  conviction  ;  "  Knoxvest  thou  not 
this?  Canst  thou  be  ignorant  of  a  truth  so  plain  ?  Or  canst  thou 
doubt  of  a  truth  which  has  been  confirmed  by  the  suffrage  of  all 
mankind  ?"  Those  know  little,  who  do  not  know  that  the  wages 
of  sin  is  death.  (2.)  To  the  experience  of  all  ages.  It  was  known 
of  old,  since  man  was  placed  upon  the  earth,  that  is,  ever  since 
man  was  made,  he  has  had  this  truth  wriltcn  in  his  heart,  that 
the  sin  of  sinners  will  be  their  ruin  ;  and  ever  since  there  were 
instances  of  wickedness,  (which  there  were  soon  after  man  was 
placed  on  the  earth,)  there  were  instances  of  the  punishments  of  it, 
witness  the  exclusions  of  Adam  and  Cain.  When  sin  entered  into 
the  world,  death  entered  with  it:  all  the  world  knows  that  evil 
pursues  sinners,  whom  vengeance  suffers  not  lo  live,  (Acts,  2B.  4.) 
and  subscribes  to  that,  (Isa.  3. 11. "i  'Woc  to  the  nicked,  it  shall  be 
ill  with  him,  sooner  or  Jater. 

2.  How  it  is  laid  down  ;  (v.  6.]  The  triumphing  of  the  wicked 
it  short,  and  the  joy  of  the  hypocrite  but  for  a  moment.  Observe, 
(1.';  He  asserts  the  misery,  not  only  of  those  who  are  openly  wicked 
and  profane,  but  of  hypocrites,  who  secretly  practise  wickedness 
under  a  shew  and  profession  of  reliaion,  becnuse  such  a  wicked  man 
he  looked  upon  Job  to  be;  and  it  is  true  thnt  a  form  of  godliness, 
if  it  be  made  use  of  for  a  cloke  of  maliciousness,  does  but  make 
bad  worse;  dissembled  piety  is  double  iniquity,  and  the  ruin  that 
attends  it  will  be  accordingly.  The  holiest  place  in  hell  will  be 
the  p  irtion  of  hypocrites,  as  our  Saviour  intimates,  Malth.  24.51. 
(2.)  He  grants  that  wicked  men  may,  for  a  time,  prosper,  mav  be 
secure  and  easy,  and  very  merry ;  you  may  see  them  in  triu'mph'and 
joy,  triumphing  and  rejoiciiis;  in  their  wealth  and  power,  their 
tjrajideur  and  success,  lriuni))hing  and  rejoicing  over  their  poor 


The  Address  of  itophar, 

honest  neighbours  whom  they  vex  and  oppress  :  they  feel  no  evil, 
they  fear  none.  Job's  friends  were  loath  to  own,  at  first,  that 
wicked  people  might  prosper  at  all,  (cA.4.  9.)  until  Job  proved 
it  plainly;  (cA.  9. 24. — 12.6.)  and  now  Zophar  yields  it:  but, 
(  3.)  He  lays  it  down  for  a  certain  truth,  that  they  will  not  prosper 
long.  Their  joy  is  but  for  a  moment,  and  will  quickly  end  in 
endless  sorrow;  though  he  be  ever  so  great,  and  rich,  and  jovial, 
he  will  be  humbled,  and  morlified,  and  made  miserable. 

3.  How  it  is  illustrated,  v.  6,  &c. 

(1.)  He  supposes  his  prosperity  to  be  very  high,  as  high  as  you 
can  imagine,  v.  6.  It  is  not  his  wisdom  and  virtue,  but  his  worldly 
wealth  and  greatness,  that  he  accounts  his  excellencv,  and  values 
himself  upon:  we  will  suppose  those  to  mount  up  to  the  heavens, 
and,  since  his  spirit  always  rises  with  his  condition,  vou  may 
suppose  that  with  it  his  head  reaches  to  the  clouds.  He  is  every- 
way advanced,  the  world  has  done  the  utmost  it  can  for  him,  he 
looks  down  upon  all  about  him  with  disdain,  while  they  look  up 
to  him  with  admiration,  envy,  or  fear;  we  will  suppose  him  to 
bid  fair  for  a  universal  monarchy.  And  though  he  cannot  but 
have  made  himself  many  enemies  before  he  arrived  to  this  pitch 
of  prosperity,  yet  he  thinks  himself  as  much  out  of  the  reach  of 
their  darts  as  if  he  were  in  the  clouds. 

(".)  He  is  confident  that  his  ruin  will,  according! v,  be  very 
great,  and  his  fall  the  more  dreadful  for  his  having  risen  so  high  ; 
He  shall  perish  for  ever,  v.T.  His  pride  and  security  were  the 
certain  presages  of  his  misery.  This  will  certainly  be  true  of  all 
impenitent  sinners  in  the  other  world,  they  shall  be  undone,  for 
ever  undone;  but  Zophar  means  his  ruin  in  this  world  :  and  indeed 
sometimes  notorious  sinners  are  remarkably  cut  off  by  present 
judgments,  they  have  reason  enough  to  fear  what  Zephar  here 
threatens  even  the  triumphant  sinner  with.  [1.]  A  shameful 
destruction.  He  shall  perish  like  his  own  dung  or  dunghill,  so 
loathsome  is  he  to  God  and  all  good  men,  and  so  willing  will  the 
world  be  to  part  with  him,  Ps.  119. 119.  Isa.  GG.  ult.  [2. J  A 
surpriiing  destruction.  He  will  be  brought  into  desolation  in  a 
moment,  (Ps.  73. 19.)  so  that  those  about  him,  that  saw  him  bu< 
just  now,  will  ask,  "Where  is  he?  Could  he  that  made  so  great 
a  figure  vanish  and  expire  so  suddenly?"  [3.]  A  swift  destruction, 
V.  8.  He  shall  fly  away  upon  the  wings  of  his  own  terrors,  and  be 
chased  away  by  the  just  imprecations  of  all  about  him,  who  would 
gladly  be  rid  of  him.  [4.]  An  iitter  destruction.  It  will  be  total ; 
he  shall  go  away  like  a  dream,  or  vision  of  the  night,  which  was  a 
mere  phantasm,  and,  whatever  in  it  pleased  the  fancy,  it  is  quite 
gone,  and  nothing  of  it  remains,  but  what  serves  us  to  laugh  at  the 
folly  of.  It  w  ill  be  final,  v.  9.  The  eye  that  saw  him,  and  was 
ready  to  adore  him,  shall  see  him  no  more,  and  the  place  he  filled 
shall  no  more  behold  him,  having  given  him  an  eternal  farewell 
when  he  went  to  his  own  place,  as  Judas,  Acts,  1.  25. 

10.  His  children  shall  seek  to  please  the  poor, 
and  his  hands  shall  restore  their  goods.  11.  His 
bones  are  full  of  the  sin  of  his  youth,  which  shall 
lie  down  with  him  in  the  dust.  12.  Though  wicked- 
ness be  sweet  in  his  mouth,  though  lie  hide  it  under 
his  tongue;  13.  Though  he  spare  it,  and  forsake 
it  not,  but  keep  it  still  within  his  mouth  :  14.  Yet 
his  meat  in  his  bowels  i.s  turned,  it  is  the  gall  of 
a.sps  within  him.  15.  He  hath  swallowed  down 
riches,  and  he  shall  vomit  them  up  again :  God 
shall  cast  them  out  of  his  belly.  16.  He  shall  suck 
the  poison  of  asps:  the  viper's  tongue  shall  slay 
him.  17.  He  shall  not  see  the  rivers,  the  floods,  the 
brooks  of  honey  and  butter.  18.  That  which  he 
laboured  for  shall  he  restore,  and  shall  not  swallow 
it  down:  according  to  his  substance  shall  the  resti- 
tution be,  and  he  shall  not  rejoice  therein.  19.  Be- 
cause he  hath  oppressed  and  hath  forsaken  thepoor; 


rctore  Cliiist  1520.  JOB,  XX. 

because  lie  hall)  violently  taken  away  a  house 
which  he  builded  not ;  20.  Surely  he  shall  not 
feel  quietness  in  his  belly,  he  shall  not  save  of 
that  vvhich  he  desired.  21.  There  shall  none  of 
his  meat  be  left;  therefore  shall  no  man  look  for 
his  s'Of^ds.  22.  In  the  falnes.s  of  his  sufficiency 
he  shall  be  in  straits  :  every  hand  of  the  wicked 
shall  come  upon  him. 

'flic  instances  here  given  of  the  miserable  condition  of  the 
wicked  mnsi  in  tliis  world,  .ire  expressed  with  a  great  fulness  and 
fluency  of  language,  and  the  same  thing  returned  to  again,  and 
repeated  in  other  words.  Let  us  therefore  reduce  the  particulars 
to  liieir  proper  heads;   and  observe, 

I.   ^\  hat  his  wickedness  is,  for  which  he  is  punished. 

1.  The  lusts  of  the  flesh,  here  called  the  sins  nf  his  t/nitih; 
(».  11.)  for  those  are  the  sins  which,  at  that  age,  people  are  most 
tempted  to.  The  forbidden  pleasures  of  sense  are  said  to  lie  siceet 
in  his  mouth;  (r.l2.)  he  indulges  himself  in  all  the  gratifications  of 
the  carnal  appetite,  and  takes  an  inordinate  complacency  in  them, 
as  yielding  the  most  agreeable  delights.  That  is  llie  satisfaction 
which  he  hides  under  his  tongue,  and  rolls  there,  as  the  most 
dainty  delicate  thing  that  can  be :  he  keeps  it  still  \\  itliin  his  mouth ; 
{v.  13.)  let  him  have  that,  and  he  desires  no  more  ;  he  will  never 
part  with  that  fur  the  spiritual  and  divine  pleasures  of  religion, 
which  he  has  no  relish  of,  nor  affection  for.  His  keeping  it  still 
in  his  mouth,  denotes  both  his  obstinate  persisting  in  his  sin,  (he 
spares  it  when  he  should  kill  and  mortify  it,  and  forsakes  it  not, 
but  holds  it  fast,  and  goes  on  frowardly  in  it.")  and  also  his 
re-acting  r'  lis  sir,  by  revolving  it,  and  remembering  it  with 
pleasure,  -^  I  'tad:  I'erous  v.  oman,  (Ezek.  23.  1!).)  who  multiplied 
her  vhov.  .1  ■.••  s  by  c'ling  to  n'membrance  the  dnys  nf  her  youth; 
so  does  this  wicked  man  here.  Or,  his  hiding  it  and  keeping  it 
under  his  tongue  denotes  his  industrious  concealment  of  his 
beloved  lust:  being  a  hypocrite,  that  he  may  save  the  credit  of 
his  profession,  he  has  secret  haunts  of  sin  ;  but  he  who  knows 
what  is  in  the  heart,  knows  what  is  under  the  tongue  too,  and 
will  discover  it  shortly. 

2.  The  love  of  the  world  and  the  wealth  of  it ;  that  is  it  in 
which  he  jilaces  his  happiness,  and  which  therefore  he  sets  his 
heart  upon.  See  here,  (1.)  How  greedy  he  is  of  it,  r.  1.5.  He 
has  swallowed  down  riches,  as  eagerly  as  ever  a  hungry  man  swal- 
lowed down  meat;  and  is  still  crying,  "Give,  give."  It  is  that 
which  he  desired;  (i\20.)  it  was,  in  his  eye,  the  best  gift,  and 
th.it  which  he  coveted  earnestly.  (2.)  What  pains  he  takes  for  it; 
it  is  that  which  he  laboured  for,  (y.l8.)  not  by  honest  diligence 
in  a  lawful  calling,  but  by  an  unwearied  prosecution  of  all  ways 
and  methods,  per  fas,  per  nefas — rif^ht  or  ivrong,  to  be  rich.  We 
must  labour,  not  to  be  rich,  (Prov.  23.  4.)  but  to  be  charitable, 
that  7(e  may  have  to  give,  (Eph.  4.  28.)  not  to  spend.  (3.)  What 
great  things  he  promises  himself  from  it,  intimated  in  the  rivers, 
the  floods,  the  brooks  of  honey  and  butter  ;  (v.  17.)  his  being 
disappointed  of  them  supposes  that  he  had  flattered  himself  with 
the  hopes  of  them  :  he  expected  rivers  of  sensual  deUghts. 

3.  Violence,  and  oppression,  and  injustice,  to  his  poor  neighbours, 
»'.  10.  This  was  the  sin  of  the  giants  of  the  old  world,  and  a  sin 
that,  as  much  as  any  other,  brings  God's  judgments  upon  nations 
and  families.  It  is  charged  upon  this  wicked  man,  (l.)That  he 
has  forsaken  the  poor,  taken  no  care  of  them,  shewed  no  kindness 
to  them,  nor  made  any  provision  for  them.  At  first,  perhaps,  for 
a  pretence,  he  gave  alms  like  the  Pharisees,  to  gain  a  reputation ; 
but,  when  he  had  served  his  turn  w  ith  it,  he  left  .it  off,  and  forsook 
the  poor,  whom  before  he  seemed  to  be  concerned  for.  Those 
who  do  good,  but  not  from  a  good  principle,  though  they  may 
abound  hi  it,  will  not  abide  in  it.  (2.)  That  he  has  oppressed 
them,  crushed  them,  taken  all  advantages  against  them  to  do  them 
a  mischief :  to  enrich  himself,  he  has  made  the  poor  poorer. 
(3.)  That  he  has  violently  taken  away  their  houses,  which  he  had 
no  right  to,  as  Ahab  took  Nabnih'a  vineyard,  not  by  secret  fraud, 

VOL.  V.  62 


The  Address  of  Zophar 

by  forgery,  perjury, .or  some  trick  in  law,  but  avowedly,  and  bj 
open  violence. 

II.   What  his  punishment  is,  for  this  wickedness. 

1.  He  shall  be  disappointed  in  his  expectations,  and  shall  not 
find  that  satisfaction  in  his  worldly  wealth  which  he  vainly 
promised    himself;   (r.17.)    lie  shall   never  see    the   rivers,    the 

floods,  the  brooks  of  honey  and  butter,  with  which  he  hoped  to 
glut  himself.  The  world  is  not  that  to  those  who  love  it,  and  court 
it,  and  admire  it,  which  they  fancy  it  will  be.  The  enjoyment 
sinks  far  below  the  raised  eNpectation. 

2.  He  shall  be  diseased  and  distempered  in  his  body;  and  how 
little  comfort  a  man  has  in  riches,  if  he  has  not  health  !  Sickness 
and  pain,  especially  if  they  be  in  extremity,  imbitter  all  his  enjoy- 
ments. This  wicked  man  has  all  the  delights  of  sense  wound  up 
to  the  height  of  pleasurableness  ;  but  what  real  happiness  can  he 
enjoy,  when  his  bones  are  full  of  the  sins  of  his  youth,  {v.  11.)  that 
is,  of  the  effects  of  those  sins?  By  his  drunkenness  and  gluttony, 
his  uncleanness  and  wantonness,  when  he  was  young,  he  contracted 
those  diseases  which  are  painful  to  him  long  after,  and,  perhaps, 
make  his  life  very  miserable,  and,  as  Solomon  speaks,  consume  his 
flesh  and  his  body,  Prov.  5. 11.  Perhaps  he  was  given  to  fight 
when  he  was  young,  and  then  made  nothing  of  a  cut  or  a  bruise  in 
a  fray;  but  he  feels  it  in  his  bones  long  after.  But  can  he  get  no 
ease,  no  relief?  No,  he  is  likely  to  carry  his  pains  and  diseases 
with  him  to  the  grave,  or  rather,  they  are  likely  to  carry  him 
thither,  and  so  the  sins  of  his  youth  shall  lie  down  with  him  in  the 
dust:  the  very  putrifying  of  his  body  in  the  grave  is  to  him  the 
effect  of  sin  ;  {eh.  24. 19.)  so  that  his  iniquity  is  upon  his  bones 
there,  Ezek.  32.  27.  The  sin  of  sinners  follows  them  to  the 
other  side  death. 

3.  He  shall  be  disquieted  and  troubled  in  his  mind  ;  Surely  he 
shall  not  feel  quietness  in  his  belly,  v.  20.  He  has  lut  that  ease  in 
his  own  mind  that  people  think  he  has,  but  is  in  continual  agita- 
tion. The  ill-gotten  wealth  which  he  has  swallowed  down,  makes 
him  sick,  and,  like  undigested  meat,  is  always  upbraiding  him.  Let 
none  expect  to  enjoy  that  comfoi-tably  which  they  have  gotten 
unjustly.  The  unquietness  of  his  mind  arises,  (1.)  From  his  con- 
science looking  back,  and  filling  him  with  the  fear  of  the  wrath  of 
God  against  him,  for  his  wickedness.  Even  that  wickedness  which 
was  sweet  in  the  commission,  and  was  rolled  under  the  tongue  as  a 
delicate  morsel,  becomes  bitter  in  the  reflection,  and,  when  it  ii 
reviewed,  fills  him  with  horror  and  vexation.  In  his  bowels,  it  is 
turned,  (d.14.)  like  John's  book  ;  in  his  mouth  as  sweet  as  honey, 
but,  whe/i  he  had  eaten  it,  his  belly  was  bitter,  Rev.  10.  10.  Sucn 
a  thing  is  sin ;  it  is  turned  into  the  gall  of  asps,  than  w  hich  nothing 
is  more  bitter,  the  poison  of  asps,  (v.  16.)  than  which  nothing 
more  fatal,  and  so  it  will  be  to  him  ;  what  he  sucked  so  sweetly, 
and  with  so  much  pleasure,  will  prove  to  him  the  poison  of  asps; 
so  will  all  unlawful  gains  be.  The  fawning  tongue  will  prove  the 
viper's  tongue.  All  the  charming  graces  that  are  thought  to  be  in 
sin,  when  conscience  is  awakened,  will  turn  into  so  many  raging 
furies.  (2.)  From  his  cares  looking  forward,  v.  22.  In  the 
fulness  of  his  sufficiency,  when  he  thinks  himself  most  happy,  and 
most  sure  of  the  continuance  of  his  happiness,  he  shall  be  in  straits, 
that  is,  he  shall  think  himself  so,  through  the  anxieties  and  per- 
plexities of  his  own  mind,  as  that  rich  man  who,  when  his  ground 
brought  forth  plentitully,  cried  out.  What  shall  I  do?  Luke,  12.  17. 

4.  He  shall  be  dispossessed  of  his  estate  ;  that  shall  sink  and 
dwinrlle  away  to  nothing,  so  that  he  shall  not  rejoice  therein,  v.W. 
He  shall  not  only  never  rejoice  truly,  but  not  long  rejoice  at  all. 

(1.)  What  he  has  unjustly  swallowed,  he  shall  be  compelled  to 
disgorge;  (v. 15.)  He  sivallowed  down  riches,  and  then  thought 
himself  sure  of  them,  and  that  they  were  as  much  his  own  as  the 
meat  he  has  eaten,  but  he  is  deceived,  he  shall  vomit  them  up  agam ; 
his  own  conscience  perhaps  mav  make  him  so  uneasy  in  the  keep- 
ing of  what  he  has  gotten,  that,  for  the  quiet  of  his  own  mind,  he 
shall  make  restitution,  and  that  not  with  the  pleasure  of  a  viittie, 
but  the  pain  of  a  vomit,  and  with  the  utmost  reluctancy.  Or,  it  he 
do  not  himself  refund  what  he  has  violently  taktn  away,  God  shall, 
by  his  providence,  force  him  to  it,  and  bring  it  about,  one  way  "t 
other,  that  ill-gotten  goods  shall  return  to  the  right  owners.    God 


Before  Christ  1520. 


JOB,  XX. 


The  Address  of  Zophar. 


ehall  cast  them  out  of  his  belly,  while  yet  the  love  of  the  sin  is  not 

cast  out  of  his  heart.  So  loud  shall  the  clamours  of  the  poor, 
tvliotn  he  has  impoverished,  be  against  him,  that  he  shall  be  forced 
to  send  liis  children  to  Ihem,  to  sooth  them,  and  beg  their  pardon; 
^i>.  10.)  Ilis  children  shall  seek  to  please  the  poor,  while  his  own 
iiands  shall  restore  them  their  goods  with  shame,  v.  18.  That 
which  he  laboured  for,  by  all  the  arts  of  oppression,  shall  he  re- 
store, and  shall  not  so  swallow  it  down  as  to  digest  it ;  it  shall  not 
stay  wilh  him,  but  according  to  his  shame  shall  the  restitution 
be;  having  gotten  a  great  deal  unjustly,  he  shall  restore  a  great 
deal,  so  that  when  every  one  has  his  own,  he  will  have  but  a  little 
left  for  himself.  To  be  made  to  restoie  what  was  unjustly  gotten, 
iby  the  sanctifying  grace  of  God,  as  Zaccheus  was,  is  a  great  mercy ; 
he  voluntarily  and  cheerfully  restored  four-fold,  and  vet  had  a 
great  deal  left  to  e/ive  to  the  poor,  Luke,  19.  8.  But  to  be  forced 
to  restore,  as  Judas  was,  merely  by  the  horrors  of  a  despairing- 
conscience,  has  none  of  that  benefit  and  comfort  attendmg  it,  for 
he  threw  down  the  pieces  of  silver,  and  went  and  hanged  himself. 
(2.)  lie  shall  be  stripped  of  all  he  has,  and  become  a  beggar. 
He  that  spoiled  others,  shall  himself  be  spoiled  ;  (Isa.  33.  1.)  for 
every  hand  of  the  wicked  shall  be  upon  him.  The  innocent,  whom 
he  has  wronged,  sit  down  by  their  loss,  saying,  as  David,  Wicked- 
neis  proceedeth  from  the  cricked,  but  my  hand  shall  not  he  upon 
him,  1  Sam.  24.  13.  But  though  they  have  forgiven  him,  though 
they  will  make  no  reprisals,  divine  justice  will,  and  often  makes 
the  wicked  to  avenge  the  rpiarrr I  of  the  righteous,  and  squeezes  and 
crushes  one  bad  man  bv  the  hand  of  another  upon  him.  Thus 
when  he  is  plucked  on  all  sides,  he  shall  not  save  of  that  which  he 
desired  ;  (ii.20.)  not  only  he  shall  not  save  it  all,  but  he  shall  save 
nothing  of  it.  There  shall  none  of  his  meat  (which  he  coveted  so 
much,  and  fed  upon  wiJh  so  nuich  pleasure)  be  left,  u.  21.  All 
his  neighbours  and  relations  shall  look  upon  him  to  be  in  such 
bad  circumstances,  that,  when  he  is  dead,  no  man  shall  look  for 
his  goods,  none  of  his  kindred  shall  expect  to  be  a  penny  the 
better  for  him,  nor  be  willing  to  take  out  letters  of  administration 
for  what  he  leaves  behind  him.  In  all  this  Zophar  reflects  upon 
Job,  who  had  lost  all,  and  was  reduced  to  the  last  extremity. 

23.  Whe7i  he  is  about  to  fill  his  belly,  God  shall 
cast  the  fury  of  his  wrath  upon  him,  and  shall  rain 
it  upon  him  while  he  is  eating.  24.  He  shall  flee 
from  the  iron  Aveapon,  and  the  bow  of  steel  shall 
strike  him  through.  25.  It  is  drawn,  and  cometh 
out  of  the  body ;  yea,  the  glittering-  sword 
cometh    out  of  his  gall  :  terrors  are  upon   him. 

26.  All  darkness  s/iall  be  hid  in  his  secret  places: 
a  fire  not  blown  shall  consume  him;  it  shall 
go  ill   with    him   that  is   left    in  his   tal)ernacle. 

27.  The  heaven  shall  reveal  his  iniquity;  and 
Ihe  earth  shall  rise  up  against  him.  28.  The 
increase  of  his  house  shall  depart,  and  /lis  e:oods 
shall  flow  away  in  the  day  of  his  wrath.  29.  This 
is  the  portion  of  a  wicked  man  from  God,  and 
the  heritage  appointed  unto  him  by  God. 

Zophar,  having  described  the  many  embarrassments  and  vexa- 
tions which  commonly  aUend  the  wicked  practices  of  oppressors 
and  cruel  men,  here  comes  to  shew  their  utter  ruin  at  last. 

1.  Their  rnin  will  take  its  rise  from  God's  wrath  and  vengeance, 
t).  23.  The  hand  of  the  wicked  was  upon  him;  (j'.  22.)  every 
hand  of  Ihe  wicked.  Ilis  hand  was  against  everyone,  and  there- 
fore every  man's  hand  will  be  against  him— yet,  in  grapplin"- with 
these,  he  might  go  near  to  make  his  part  good  ;  but  bis  heart  cau- 
not  endure,  nor  his  hands  be  strong,  when  God  shall  deal  wich 
him,  (Ezek.  22.  14.)  when  God  shall  cast  Ihe  fury  of  his  wrath 
upon  liim,  and  rain  it  upon  him.  Every  word  here  speakg  terror. 
Il  is  not  only  \]\e  justice  of  God,  that  is  engaged  againit  him,  but 


his  wrath,  the  deep  resentment  of  provocations  given  to  himself: 
it  is  the  fury  of  his  ivrath,  incensed  to  the  highest  degree  ;  it  ia 
cast  upon  him  wilh  force  and  fierceness  ;  it  is  rained  upon  him  in 
abundance;  it  comes  on  his  head  like  the  fire  and  brimstone  upon 
Sodom,  to  which  the  psalmist  also  refers,  (Ps.  11.  6.)  On  the 
wicked  God  shall  rain  fire  and  brimstone.  There  is  no  fence 
against  this,  but  in  Christ,  who  is  the  only  Covert  from  the  storm 
and  tempest,  Isa.  32.  2.  This  wrath  shall  he  cast  upon  him,  when 
he  is  about  to  fill  his  bellv,  jusl  going  to  glut  hin:self  with  what 
he  has  gotten,  and  promising  himself  abundant  satisfaction  in  il. 
Then,  when  he  is  eating,  shall  this  tempest  surprise  him,  when 
he  is  secure  and  easy,  and  in  apprehen'iion  of  no  danger;  as  the 
ruin  of  the  old  world  and  S<idom  can.e,  when  they  were  in  the 
depth  of  their  security,  and  the  heinht  of  their  sensuality,  as  Christ 
observes,  Luke,  17.  26,  cl-c.  Perhaps  Zophar  here  reflects  on  the 
death  of  Job's  children,  vhen  they  wcve  eating  and  drinking. 

2.  Their  ruin  will  be  inevitable,  and  there  will  he  no  possibility 
of  escajnng  it;  (i'.24.)  He  shall  flee  from  the  iron  tceapon. 
night  argues  guilt  :  he  will  not  humble  himself  under  the  judg- 
ments of  Ciod,  nor  seek  means  to  make  his  peace  v.ith  him;,  all 
his  care  is  to  escape  the  vengeance  that  pursues  him,  but  in  vain: 
if  he  escape  the  sword,  vet  the  bow  of  steel  shall  strike  him 
through.  God  has  weapons  of  all  sorts,  he  has  both  whet  his 
sword,  and  bent  his  bow;  (Ps.  7. 12,  13.)  he  can  deal  with  his 
enemies  cominns  or  eminvs — at  hand  or  afar  off.  He  has  a  sword 
for  thosfe  that  think  to  fight  it  out  with  him  by  llicir  strength,  and 
a  bow  for  those  that  think  to  avoid  him  by  their  craft.  See 
Isa. 24.  17, 18.  Jer.  48.  43,  44.  He  that  is  marked  for  ruin,  though 
he  may  escape  one  judgment,  will  find  another  ready  for  him. 

3.  It  will  be  a  total,  terrible,  ruin.  When  the  dart  that  has 
struck  him  through,  (for  when  God  shoots,  he  is  sure  to  hit  his 
mark,  when  he  strikes,  he  strikes  home,)  comes  to  be  drawn  out 
of  his  body,  when  the  glittering  sword,  (the  lightning,  so  the 
word  is,)  the  flaming  sword,  the  sword  that  is  bathed  in  heaven, 
(Isa.  34. 5.)  when  this  comes  out  of  his  gall,  O  what  terrors  are  upon 
him!  How  strong  are  the  convulsions,  hr)w  violent  are  the  dying 
agonies!   How  terrible  are  the  arrests  of  dealh  to  a  wicked  man! 

4.  Sometimes  it  is  a  ruin  that  comes  upon  him  insensibly,  v.  26. 
(1.)  The  darkness  he  is  wrapped  up  in,  is  a  hidden  darkness:  itia 
all  darkness,  utter  darkness,  without  the  least  mixture  of  light, 
and  it  is  hid  in  his  secret  place,  whither  he  is  retreated,  and  where 
he  hopes  to  shelter  himself ;  he  never  retires  into  his  own 
conscience,  but  he  finds  himself  in  the  dark,  and  utterly  at  a  loss. 
(2.)  The  fire  he  is  consumed  by  is  a  fire  not  blown,  kindled  with- 
out noise,  a  consumption  which  every  body  sees  the  effec  of,  but 
nobody  sees  tlie  cause  of ;  it  is  plain  that  the  gourd  is  withered, 
but  the  worm  at  the  root,  that  causes  it  to  wither,  i.^  out  of  sight. 
He  is  wasted  by  a  soft  gentle  fire;  surely,  but  very  slowly.  When 
the  fuel  is  very  combustible,  the  fire  needs  no  blowing,  and  that  is 
his  case;  he  is  ripe  for  ruin;  thcprovd,  and  they  that  do  wickedly, 
shall  be  st7ibble,Ma].  4.1.  An  uufpienchable  fire  shall  consume 
him,  so  some  read  it ;  and  that  is  certainly  true  of  hell-fire. 

5.  It  is  a  ruin,  not  only  to  himself,  but  to  his  family;  It  shall  go 
ill  with  him  that  is  left  in  his  tabernacle,  for  the  curse  shall  reach 
him,  and  he  shall  bo  cut  off  perhaps  by  the  same  grievous  disease  ; 
there  is  an  entail  of  wrath  u.;ion  the  family,  which  will  destroy 
both  his  heirs  and  his  inheritance,  v.  28.  (1.)  His  posterity  will 
be  rooted  out.  The  increase  of  his  house  shall  depart ;  shall 
either  be  cut  off  by  untimely  deaths,  or  forced  to  run  their 
country.  Numerous  and  growing  families,  if  wicked  and  vile,  are 
snon  reduced,  dispersed,  and  extirpated,  by  the  judgments  of  God. 
(2.)  His  estate  will  be  sunk.  His  goods  shall  flow  away  from  his 
family  as  fast  as  ever  they  flowed  in  to  it,  when  the  day  of  God'a 
wrath  conies,  for  which,  all  the  while  his  estate  was  in  the 
getting  bv  fraud  and  oppjession,  he  was  treasuring  up  wrath. 

G.  It  is  a  ruin  which  will  manifestly  appear  to  be  just  and  righ- 
teous, and  what  he  has  brought  upon  himself  by  his  own  wicked- 
ness ;  for,  (i>.27.)  the  heaven  shall  reveal  his  iniquity,  that  is,  the 
God  of  heaven,  who  sees  all  the  secret  wicJiedness  of  the  wicked, 
will,  by  some  means  or  other,  let  all  Ihe  vrorld  know  what  a  base 
man  he  has  been,  that  they  ma\  own  the  j.isticc  of  fiod  in  al(  tn>* 


Before  Christ  1520. 


JOB,  XX,  XXI. 


The  Reply  of  Job. 


is  brought  upon  him.  The  earth  also  shall  rise  up  against  iiiiii, 
both  todiscover  his  wickedness,  and  to  avenge  it.  Tlic  earth  shall 
disclose  her  hluod,  Isa.  2(3.  21.  The  earth  rises  vp  aijaiitst  him,  (as 
the  stoniath  rises  against  that  which  is  loailisonie,)  and  will  no 
longer  keep  him:  the  Heaven  reveals  his  iniquity,  and  therefore 
will  not  receive  liim  ;  whither  then  must  he  go  but  to  hell  ?  If 
tlie  God  of  heaven  and  earth  l)e  his  enemy,  neither  heaven  nor 
earth  «ill  shew  him  any  kindness,  but  all  the  hosts  of  both  arc, 
and  will  be,  at  war  with  him. 

Lastly,  Zophar  concludes  like  an  orator;  (r.  29.)  This  is  the 
portion  of  a  wieked  man  from  God;  it  is  allotted  him,  it  is 
designed  him  as  his  portion.  lie  will  have  it  at  last,  as  a  child 
has  his  portion,  and  he  will  have  it  for  a  perpetuity,  it  is  what  lie 
must  abide  by:  this  is  the  heritaye  of  his  decree  from  God ;  it  is 
tlie  settled  rule  of  his  judgment,  and  fair  warning  is  given  of  it. 
O  nicked  man,  thoti  shall  surely  die!  Ezek.  33.  8.  Though 
impenitent  sinners  do  not  always  fall  under  such  temporal  judg- 
ments as  are  here  described,  (therein  Zophar  ^^as  mistaken,)  yet 
the  Mrath  of  God  abides  upon  them,  and  thev  arc  made  miserable 
by  spiritual  judgments,  which  are  much  worse,  their  consciences 
being  either,  on  the  one  hand,  a  terror  to  them,  and  then  liiey 
are  in  continual  amazement,  or,  on  the  other  hand,  scared  and 
silenced,  and  then  they  are  given  up  to  a  reprobate  sense,  and 
bound  over  to  eternal  ruin.  Never  was  any  doctrine  better 
explained,  or  worse  applied,  than  this  by  Zophar,  who  intended 
bv  ail  tbis  to  prove  Job  a  hypocrite.  Let  us  receive  the  good 
eapHcation,  and  make  a  better  a^jplication,  for  warning  to 
ourselves,  to  stand  in  awe,  and  not  to  sin. 

CHAP.    XXI. 

This  is  Job's  ". ;  /y  to  Zo]h-ar's  discnurse;  in  which  he  cnm/i/uins  less  nf  his  oiin 
miseries  th  ,'i,  had  i.'. .  c  in  his  former  discourses,  (finding  that  liis  friend-: 
were  not  r  i'lj  his  .^mplaints,  tit  pity  him  in  tlie  Itast,)  and  comes  closir 

to  the  gatjral  queslio)i  that  was  in  dispute  hefwixt  him  and  them.  Whether 
outward  p  -osperiti/,  and  the  continuance  of  it,  were  a  maric  vf  the  true 
ehurch,  an  I  the  true  members  of  it,  so  that  the  rvin  of  a  mcii's  prosperiiy  is 
t^ufjicient  t>  prove  him  a  Itypocrile,  though  no  other  evidence  appear  against 
titin  :  this  they  asserted,  but  Job  denied.  I.  His  preface  here  is  designed  for 
the  moving  (f  their  affections,  that  he  might  gain  their  attention,  v.  1..0. 
II.  Uis  discourse  is  designed  for  the  convincing  of  their  judgments,  and  the 
rLctif'ying  nf  their  7nistafC€S.  He  owns  tliat  God  does  sometimes  liang  up  a 
wieked  man  as  it  were  in  chains,  in  lerrorem — as  a  terror  to  otliers,  Ifij  name 
vifihlc  remarhabte  judgment  in  this  life,  but  denies  that  he  always  does  so ; 
ii'iy,  he  Tnnintains  that  commonly  lie  does  otherwise^  suffering  even  the  worst  of 
sinner.'i  to  live  all  their  days  in  prosperity,  and  to  go  out  of  the  world  without 
any  visible  mark  of  his  wrath  upon  them.  1.  He  describes  the  great  prosperity 
of  wicked  people,  r.  T..13.  2.  He  shews  their  great  impiety,  in  which 
Iliey  are  hardened  by  their  prosptrity,  v.  14.. IC.  3.  He  firetells  their 
ruin,  at  length,  but  after  a  long  rejn-ieve,  v.  17.  .21.  4.  He  observes  a  very 
great  variety  in  the  ways  of  Cod's  providence  toward  men,  even  toward  bad 
jnfH,  r.  22.  .20.  H.  He  overthrows  the  ground  of  their  severe  censures  of 
him,  hy  shewing  that  destruction  is  reserved  for  the  other  world,  and  that  the 
wicked  often  escape  to  the  last  in  this  world,  r.  27.  to  the  md.  In  this,  Job 
was  clearly  in  the  right. 

1.  t^UT  Job  answered  and  said,  2.  Hear 
_t3  diligently  my  speech,  and  let  lhi.s  be  your 
consolation.s.  3.  Suffer  me  that  I  may  speak  ;  and 
after  that  I  have  spoken,  mock  on.  4.  As  for  me, 
is  my  coinplaint  to  tnaii ?  and  if  it  ?reie  so,  why 
should  not  my  spirit  be  troul)led  ?  5.  Mark  me, 
and  be  astonished,  and  lay  i/otw  hand  upon  your 
mouth.  6.  Even  when  I  remember  I  am  afraid, 
and  trembling  taketh  hold  on  my  flesh. 

Job  here  recommends  himself,  both  his  case  and  his  discourse, 
both  what  he  suffered,  and  what  he  said,  to  the  compassionate 
consideration  of  his  friends. 

1.  That  which  he  entreats  of  them  is  very  fair,  that  they 
would  suffer  him  to  speak,  (v.  3.)  and  not  break  in  u))on  him,  as 
Zophar  had  done,  in  the  midst  of  his  discourse.  Losers,  of  all 
men,  may  have  leave  to  speak  ;  and  if  those  that  are  accused  and 
censured  may  not  speak  for  themselves,  lh«y  are  wronged  without 


remedy,  and  have  no  way  to  come  at  their  right.  He  entreats 
that  they  would  hear  diligently  his  speech,  (v. '2.)  as  those  that 
were  willing  to  understand  him,  and,  if  they  were  under  a  mis- 
take, to  have  it  rectified;  and  that  they  would  mark  him;  (r.5.1 
for  we  may  as  well  not  hear  as  not  heed  and  observe  what  we 
hear. 

2.  That  which  he  urges  for  this  is  very  reasonable.  (1.)  They 
came  to  comfort  him  ;  "Now,"  says  he,  "let  this  be  your  conso- 
lations; (11.2.)  if  you  have  no  other  comforts  to  administer  to  me, 
yet  deny  me  not  this;  be  so  kind,  so  just,  as  to  give  me  a  patient 
hearing,  and  that  shall  pass  for  your  consolations."  Nay,  they 
could  not  know  how  to  comfort  him,  if  they  would  not  give  him 
leave  to  open  his  case,  and  tell  his  own  story.  Or,  "It  will  be  a 
consiilation  to  yourselves,  in  the  reflection,  to  have  dealt  tenderly 
with  your  afflicted  friend,  and  not  harshly." 

(2.)  He  would  hear  them  speak,  when  it  came  to  their  turn. 
"After  I  have  spoken,  you  may  go  on  with  what  you  have  to 
say,  and  I  will  not  hinder  you,  though  you  go  on  to  mock  me." 
Those  that  engage  in  controversy,  must  count  upon  having  hard 
words  given  them,  and  resolve  to  bear  it  patiently;  for,  generally, 
they  that  mock,  will  mock  on,  whatever  is  said  to  them. 

(3.)  He  hoped  to  convince  them;  "If  you  will  but  give  me  a 
fair  hearing,  mock  on  if  you  can,  but  I  believe  I  shall  say  that 
which  will  change  your  note,  and  make  you  pity  me,  rather  than 
mock  me." 

(4.)  They  were  not  his  judges;  (v.  4.)  "Is  my  complaint  to 
man?  No,  if  it  were,  I  see  it  would  be  to  little  purpose  to  com- 
plain. But  my  complaint  is  to  God,  and  to  hini  do  I  apjieal. 
Let  him  be  Judge  between  you  and  me  !  Before  him  we  stand 
upon  even  terms,  and  therefore  I  have  the  privilege  of  being; 
heard  as  well  as  yon.  If  mv  complaint  were  to  men,  my  spirit 
would  be  troubled,  for  tl'.ey  would  not  rranrd  me,  nor  rightly 
understand  me;  luit  my  complaint  is  to  (i  -i!,  who  v  i'.l  suffer  me 
to  speak,  though  \ou  will  not."  It  woiilii  I  i'  sad  ii  God  should 
deal  as  nnkindiv  with  us  as  our  friends  sometimes  do. 

(5.)  There  was  that  in  his  case,  which  was  very  surprising 
and  astonishing,  and  therefore  both  needed  and  deserved  ilcir 
most  serious  consideration.  It  was  not  a  common  case,  but  a 
very  extraordinary  one. 

[1.]  He  himself  was  amazed  at  it,  at  the  troubles  God  had  li.id 
upon  him,  and  the  censures  of  his  friends  concerning  him  ;  (r.  C.) 
"  When  I  remember  that  terrible  day,  in  which  I  was  on  a 
sudden  stripjied  of  all  my  comforts,  that  day  in  which  I  was 
stricken  witli  sore  boils  ;  when  I  remember  all  the  hard  speeches 
with  which  vou  have  arieved  me,  I  confess  /  am  afraid,  and 
trrmblinr/  fcikcs  hold  of  my  flesh,  especially  when  I  compare  this 
with  the  prosperous  condition  of  many  wicked  people,  and  the 
applauses  of  their  neighbours,  with  which  they  pass  through  the 
world."  Note,  The  providences  of  God,  in  the  government  of 
the  world,  are  sometimes  very  astonishing,  even  to  wise  and  good 
men,  and  bring  them  to  their  wit's  end. 

[2.]  He  would  have  them  wonder  at  it;  (u. 5.)  "Marhme, 
and  be  astonished.  Instead  of  expounding  my  troubles,  you 
should  awfullv  adore  the  unsearchable  mysteries  of  Pro\i<lencc 
in  afflicting  one  thus,  of  whom  you  know  no  evil;  you  should 
therefore  lay  your  hand  upon  your  mouth,  silently  wait  the  issue, 
and  judge  nofhina:  before  tlie  time."  God's  teay  is  in  the  sea, 
and  his  path  in  the  r/rcat  iraters.  When  we  cannot  account  for 
what  he  does,  in  suffciing  the  wicked  to  prosper,  and  the  godly 
to  be  afflicted,  nor  fathom  the  depth  of  those  proceedings,  it 
becomes  us  to  sit  down  and  admire  them.  Upright  men  shall  be 
astonished  at  this,  ch.  17.  8.     Be  you  so. 

7.  Wherefore  do  the  wicked  live,  become  old, 
yea,  are  mighty  in  power  ?  8.  Their  seed  is 
established  in  their  sight  with  them,  and  their  off- 
spring before  their  eyes.  9.  Tiieir  houses  are  safe 
from  fear,  neither  is  the  rod  of  God  upon  them. 
10.  Their  bull  gendereth,  and  faileth  not;  their 
jcow  calveth,  and  casteth  not  her  calf.     11.  They 


Before  Christ  1520. 


JOB,  XXI. 


The  Reply  of  Job. 


send  forth  their  little  ones  like  a  fl(»ck,  and  their 
children  dance.  12.  They  take  the  timbrel  and 
harp,  and  rejoice  at  the  sonnd  of  the  organ. 
13.  They  spend  their  days  in  Meallh,  and  in  a 
moment  go  down  to  the  grave.  14.  Therefore 
they  say  unto  God,  Depart  from  us;  for  we  desire 
not  the  knowledge  of  thy  ways.  15.  What  is  the 
Almighty,  that  we  should  serve  him?  and  what 
profit  should  we  have,  if  we  pray  nnto  him  ? 
16.  Lo,  their  good  is  not  in  their  hand  :  the 
counsel  of  the  wicked  is  far  from  me. 

Ail  Job's  three  friends,  in  their  last  discourses,  had  been  very 
large  in  describing  the  miserable  condition  of  a  wicked  man  in 
this  world  ;  "  It  is  true,'"  says  Job,  "  remarkable  judgments  are 
Bomelimes  brought  upon  notorious  sinners,  but  not  always  ;  for 
We  have  many  instances  of  the  great  and  long  prosperity  of  (hose 
that  arc  openly  and  avowedly  wicked  ;  though  they  are  hardened 
in  their  wickedness  by  their  prosperity,  yet  Ihey  are  still  suffered 
to  prosper.  " 

I.  He  here  describes  their  prosperity,  to  the  height,  and 
breadth,  and  length,  of  it.  "  If  this  be  true,  as  you  say,  pray 
fell  me  ulwrcforc  do  the  wicked  live?"  v.  7.  The  matter  of  fact 
is  taken  for  granted,  for  we  see  instances  of  it  every  day.  1.  They 
live,  and  are  not  suddenly  cut  off  by  the  strokes  of  divine  ven- 
geance. They  yet  speak,  who  have  set  their  mouths  against  the 
heavens.  They  yet  act,  who  have  stretched  out  their  hands 
against  God.  Not  only  they  live,  that  is,  they  are  reprieved,  but 
tliey  live  in  prosperity,  1  Sam.  25.  6.  Nay,  2.  They  become  old, 
they  have  the  honour,  satisfaction,  and  advantage,  of  living  long, 
time  enough  to  raise  their  families  aiid  estates.  We  read  of  a 
sinner  a  hundred  years  old,  Isa.  65.  20.  But  this  is  not  all. 
3.  They  are  mighty  in  power,  are  preferred  to  places  of  authority 
and  trust,  and  not  only  make  a  great  figure,  but  bear  a  great 
Bway.  Vivit  imo,  ct  in  senatum  venit — He  not  only  lives,  but 
ivalks  into  the  senate-house.  Now  wherefore  is  it  so  ?  Note,  It  is 
worth  while  to  inquire  into  the  reasons  of  the  outward  pros- 
perity of  wicked  people.  It  is  not  because  God  has  forsaken 
the  earth,  because  he  does  not  see,  or  does  not  hate,  or  cannot 
punish,  their  wickedness  ;  but  it  is  because  the  measure  of  their 
iniquities  is  not  full.  This  is  the  day  of  God's  patience,  and  in 
some  way  or  other  he  makes  use  of  them,  and  their  prosperity, 
to  serve  his  own  counsels,  while  it  ripens  iheni  for  ruin  ;  but  the 
chief  reason  is,  because  he  w  ill  make  it  to  appear  there  is  another 
world,  which  is  the  world  of  retribution,  and  not  this. 

The  prosperity  of  the  wicked  is  here  described  to  be, 

(1.)  Complete  and  consummate.  [l.JThey  are  multiplied, 
and  their  family  is  built  up,  and  they  have  tlie  satisfaction  of 
seeing  it ;  (v.  8.)  Their  seed  is  established  i)i  their  sight.  This  is 
put  first,  as  that  which  gives  both  a  pleasant  enjoyment,  and  a 
pleasing  prospect.  [2.]  They  are  easy  and  quiet,  v.  9.  Whereas 
Zophar  had  spoken  of  their  continual  frights  and  terrors.  Job 
says.  Their  houses  are  safe,  both  from  danger  and  from  the  fear 
of  it ;  (v. 9.)  and  so  far  are  they  from  the  killing  wounds  of  God's 
sword  or  arrows,  that  they  do  not  feel  the  smart  of  so  much  as 
ths  rod  of  God  vpnn  them.  [3.]  Thev  are  rich,  and  thrive  in 
their  estates;  of  this  he  gives  only  one  instance,  r.  10.  Thei  ■ 
cattle  increase,  and  they  meet  with  no  disappoinlmeut  in  them  ; 
not  SI)  much  as  a  cow  casts  her  calf,  and  then  their  much  nmsl 
needs  grow  more.  This  is  )ir()misod,  Exod.  23.  26.  Deut.  7.  14. 
[1.]  They  are  merry,  and  live  a.jovial  life;  (r.  11,  12.)  They  send 
forth  th'ir  little  ones  abroad  among  their  neighbours,  like  a  flock, 
in  great  numbers,  to  sport  liiemsclvcs.  They  havs  their  balls  and 
music-meetinirs,  at  which  their  children  dance;  and  dancing  is 
fittest  for  children,  who  know  not  belter  how  to  sjiend  their  time, 
and  whose  innocency  guards  them  against  the  mischiefs  that 
coniraoidy  allcnd  i!.  Though  the  parents  are  not  so  very  youthful 
and  froliiscn'c  r.s  to  dance  tl-.emsdves,  yet  they  take   the  timbrel 


and  harp ;  they  pipe,  and  their  children  dance  after  their  pipe, 
and  they  know  no  grief  to  put  their  instruments  out  of  tune,  or 
to  withhold  their  hearts  from  any  joy.  Some  observe  that  this  is 
an  instance  of  their  vanity,  as  well  as  of  their  prosperity.  Here 
is  none  of  that  care  taken  of  their  children,  which  Abraham  took 
of  his,  to  teach  them  the  tvay  of  the  Lord,  Gen.  18.  19.  Their 
children  do  not  pray,  or  say  their  catechism,  but  dance,  and  sing, 
and  rejoice  at  the  sound  of  the  organ.  Sensual  pleasures  are  all 
the  delights  of  carnal  people ;  and  as  men  are  themselves,  so  they 
breed  their  children. 

(2.)  Continuing  and  constant ;  {v.  13.)  They  spend  their  days, 
all  their  days,  in  wealth,  and  never  know  what  it  is  to  want ;  in 
mirth,  and  never  know  what  sadness  means ;  and  at  last,  without 
any  previous  alarms  to  frighten  them,  without  any  anguish,  or 
agony,  in  a  moment  they  go  down  to  the  grave,  and  there  are  no 
bands  in  their  death.  If  there  were  not  another  life  after  this,  it 
were  most  desirable  to  die  by  the  quickest,  shortest  strokes  of 
death.  Since  we  must  go  down  to  the  grave,  if  that  were  the 
furthest  of  our  journey,  we  would  wish  to  go  down  in  a  moment, 
to  swallow  the  bitter  pill,  and  not  chew  it. 

II.  He  shews  how  they  abuse  their  prosperity,  and  are  con- 
firmed and  hardened  by  it  in  their  impiety,  v.  14,  15.  Their 
gold  and  silver  serve  to  steel  them,  to  make  them  more  insolent, 
and  more  impudent,  in  their  wickedness.  Now  he  mentions  this, 
either,  1.  To  increase  the  difficulty.  It  is  strange  that  ai:y 
wicked  people  should  prosper  thus,  but  especially  that  those 
should  prosper,  who  are  arrived  at  such  a  pitch  of  wickedness  as 
openly  to  bid  defiance  to  God  himself,  and  tell  him  to  his  face 
that  they  care  not  for  him  ;  nay,  and>hat  their  prosperity  should 
be  continued,  though  they  bear  up  themselves  upon  that,  in  their 
opposition  to  God  ;  with  that  weapon  they  fight  against  him,  and 
yet  are  not  disarmed.  Or,  2.  To  lessen  the  difficulty.  God 
suffers  them  to  prosper ;  but  let  us  not  wonder  at  it,  for  the 
prosperity  of  fools  destroys  them,  by  hardening  thein  in  sin, 
Prov.  1.  32.  Ps.  73.7.  .9. 

See  how  light  these  prospering  sinners  make  of  God  ant. 
religion,  as  if,  because  they  have  so  much  of  this  world,  they  had 
no  need  to  look  after  another. 

(1.)  See  how  ill  affected  they  are  to  God  and  religion  ;  they 
abandon  them,  and  cast  off  the  thoughts  of  them.  [1.]  They 
dread  the  presence  of  God,  they  say  unto  him,  "Depart from  us, 
let  us  never  be  troubled  with  the  apprehension  of  our  being  under 
God's  eye,  nor  be  restrained  by  the  fear  of  him."  Or,  They  bid 
him  depart,  as  one  thev  do  not  need,  nor  have  any  occasion  to  make 
use  of.  The  world  is  the  portion  they  have  chosea,  and  take  up 
with,  and  think  themselves  happy  in  ;  while  they  have  that,  they 
can  live  without  God.  Justly  will  God  say  to  them.  Depart, 
(Matlh.  25.  41.)  who  have  bid  him  depart ;  justly  does  he  now 
lake  them  at  their  word.  [2.]  They  dread  the  knowledge  of 
God,  and  of  his  will,  and  of  their  duty  to  him  ;  We  desire  not 
the  knowledge  of  thy  ways.  They  that  are  resolved  not  to  walk  in 
God's  ways,  desire  not  to  know  them,  because  their  knowledge 
will  be  a  continual  reproach  to  their  disobedience,  John,  3.  19. 

(2.)  See  how  they  argue  against  God  and  religion;  (w.  15.) 
)Vhat  is  the  Almighty?  Strange,  that  ever  creatures  should  speak 
so  insolently,  that  ever  reasonable  creatures  should  speak  so 
absurdly  and  unreasonably.  The  two  great  bonds  by  which  we  are 
drawn  and  held  to  religion,  are  those  of  duty  and  interest;  now 
they  here  endeavour  to  break  both  these  bonds  asunder.  [l.]They 
will  not  believe  it  is  their  duty  to  be  religious.  What  is  the 
Almighty,  that  we  should  serve  him?  Like  Pharaoh,  (Exod.  5.  2.) 
Who  is  the  Lord,  that  I  should  obey  his  voice?  Observe  how 
slightly  they  speak  of  God;  What  is  the  Almighty?  As  if  he  were 
a  mere  name,  a  mere  cypher,  or  one  they  have  nothing  to  do 
with,  and  that  has  nothing  to  do  with  them.  How  hardly  they 
speak  of  religion  !  They  call  it  a  service,  and  mean  a  hard  service. 
Is  it  not  enough,  they  think,  to  keep  up  a  fair  correspondence 
with  the  Almighty,  but  they  must  serve  him,  which  they  look 
upon  as  a  task  and  drudgery.  Observe  also  how  highly  they  speak 
of  themselves;  "That  we  should  se7ve  him:  we,  who  are  rich  and 
mighty  in  power,  shall  we  he  si'.bjmt  and  accountable  to  him  ?  No. 


Before  Christ  1520. 


JOB,  XXI. 


The  Reply  of  Job. 


we  arc  Lords,"  Jer.2.  31.  [2.]  They  will  not  lielicve  it  is  their 
interest  to  be  religious;  What  profit  shall  u-r  have  if  wc  pray 
vnto  him?  All  the  world  arc  for  what  they  can  gel,  and  thcrrfore 
wisdom's  merchandise  is  neglected,  because  lliey  think  there  is 
nothing  to  be  got  by  it;  It  is  vai/i  to  serve  God,  iMal.3.  13,  14. 
Praying  will  not  pay  debts,  nor  portion  children;  nav,  perhaps 
serious  godliness  may  hinder  a  man's  preferment,  and  ex|)ose  him 
to  losses;  and  what  then?  Is  nothing  to  be  called  gain  b;(t  the 
H'ealth  and  honour  of  this  world?  If  we  obtain  the  favour  of 
God,  and  spiritual  and  eternal  blessings,  we  have  no  reason  to 
complain  of  losing  by  our  religion.  But  if  we  have  nut  profit  bv 
prayer,  it  is  our  own  fault,  (Isa.58.  3, 4.)  it  is  because  we  ask 
amiss,  Jam. 4.  3.  Religion  itself  is  not  a  vain  thing;  if  it  be  so 
to  us,  we  may  thajik  ourselves  for  resting  in  the  outside  of  it. 
Jam.  1.26. 

III.  He  shews  their  folly  herein,  and  utterly  disclaims  all  con- 
currence with  them;  (t'.19.)  Lo,  their  good  is  not  in  their  hand, 
that  is,  They  did  not  get  it  without  God,  and  therefore  they  arc 
very  ungrateful  to  slight  him  thus:  it  was  no<  their  niir/ht,  nor  the 
pmver  of  their  hand,  that  got  them  this  wealth,  and  therefore 
they  ought  to  remember  God  who  gave  it  them.  Nur  can  they 
keep  it  without  God,  and  therefore  they  are  very  unwise  to  lose 
their  interest  in  him,  and  bid  him  to  depart  from  them.  Some 
give  this  sense  of  it;  "  Their  good  is  in  their  barns  and  their  bags, 
hoarded  up  there;  it  is  not  in  their  hand,  to  do  good  to  others 
with  it;  and  then,  what  good  does  it  do  them?"  "Therefore," 
says  Job,  "  the  counsel  of  the  nicked  is  far  from  me.  Far  be  it 
from  me  that  I  should  be  of  their  mind,  say  as  they  say,  do  as 
they  do,  and  take  my  measures  from  them.  Their  posterity  ap- 
prove their  sayings,  though  their  tvay  be  thfir  falhj ;  (Ps.49. 13.) 
but  I  know  better  things  than  to  walk  in  their  counsel." 

17.  How  oft  is  the  candle  of  the  wicked  put  out? 
and  how  oft  cometh  their  destruction  upon  them? 
God  distributeth  sorrows  in  his  anger.  18.  They 
are  as  stubble  before  the  Avind,  and  as  chaff  that 
the  storm  carrieth  away.  19.  God  layeth  up  his 
iniquity  for  his  children:  he  rewardeth  him,  and 
he  shall  know  it.  20.  His  eyes  shall  see  his 
destruction,  and  he  shall  drink  of  the  wrath  of 
the  Almighty.  21.  For  what  pleasure  hath  he  in 
his  house  after  him,  when  the  number  of  his 
months  is  cut  off  in  the  midst?  22.  Shall  anif 
teach  God  knowledge,  seeing  he  judgeth  those 
that  are  high?  23.  One  dieth  in  his  full  strength, 
being  wholly  at  ease  and  quiet.  24.  His  breasts 
are  full  of  milk,  and  liis  bones  are  moistened 
with  marrow.  25.  And  another  dieth  in  the  bit- 
lerness  of  his  soul,  and  never  eateth  with  plea- 
sure. 26.  They  shall  lie  down  alike  in  the  dust, 
and  the  worms  shall  cover  them. 

Job  had  largely  described  the  prosperity  of  wicked  people; 
now,  in  these  verses, 

I.  He  opposes  this  to  what  his  friends  had  maintained  concern- 
ing their  certain  ruin  in  this  life.  "  Tell  me  how  often  do  you 
see  the  candle  of  the  wicked  put  out.  Do  you  not  as  often  see  it 
burn  down  to  the  socket,  until  it  goes  out  of  itself  ?  v.\l.  How 
often  do  you  see  their  destruction  come  upon  them,  or  God  dis- 
tributing sorrows  in  his  anger  among  them?  Do  you  not  as  often 
see  their  mirth  and  prosjierity  continuing  to  the  last?"  Perhaps 
there  are  as  many  instances  of  n<itorious  sinners  ending  their  days 
ill  pomp,  as  ending  them  in  miserv;  which  observation  is  suf- 
ficient to  invalidate  their  arguments  against  Job,  and  to  shew  that 
MO  certain  judgment  can  he  made  of  men's  character  by  their 
ouiward  condition. 


II.  He  reconciles  this  to  the  holiness  and  justice  of  God; 
though  wicked  people  prosper  thus  all  their  days,  yet  we  are  not 
therefore  to  think  that  God  will  let  their  wickedness  always  go 
unpunished.      No, 

1.  Even  while  they  jirospcr  thus,  they  are  as  stubble  and  chaff 
before  the  stormy  ivind,  v.  IB.  They  are  light  and  worthless,  and 
of  no  account  cither  with  God,  or  with  wise  and  good  men. 
They  are  fitted  to  destruction,  and  continually  lie  exposed  to  it; 
and,  in  the  height  of  their  pomp  and  power,  there  is  but  a  step 
between  them  and  ruin. 

2.  Though  they  spend  all  their  days  in  wealth,  God  is  laying 
up  their  iniquity  for  their  children,  (t>.  19.)  and  he  will  visit  it 
upon  their  ))osterity  when  they  are  gone.  The  oppressor  lays  up 
his  goods  for  his  children,  to  make  them  gentlemen,  but  God 
lays  up  his  iniquity  for  them,  to  make  them  beggars:  he  keeps 
an  exact  account  of  the  fathers'  sins;  seals  them  vp  among  his 
treasures,  (Dent. 32.  34.)  and  will  justly  punish  the  children, 
while  the  riches,  to  which  the  curse  cleaves,  are  found  as  assets 
in  their  hands. 

3.  Though  they  prosper  in  this  world,  yet  they  shall  be 
reckoned  with  in  another  world.  God  rewards  him  according  to 
hi.s  deeds  at  last,  (f.  19.)  though  the  sentence  passed  against  his 
e\il  works  be  not  executed  speedily.  Perhajis  he  may  not  now  be 
made  to  fear  the  wrath  to  come,  but  he  may  flatter  himself  with 
hopes  that  he  shall  have  peace,  though  he  go  on;  but  he  shall  be- 
made  to  feel  it  in  the  day  of  the  revelation  of  the  righteous  judg- 
ment of  God.  He  shall  know  it;  (y.l9.)  His  eyes  shall  see  hit, 
destruction,  vhich  he  would  not  be  persuaded  to  believe.  They 
will  not  see,  but  they  shall  see,  Isa.26. 11.  The  eves  that  ha\e 
been  wilfully  shut  against  the  grace  of  God,  sh  ill  be  opened  to  see 
his  destruction.  He  shall  drink  of  the  wrath  of  the  Almighty; 
that  shall  be  the  jwrtion  of  his  cup.  Compare  Ps.  ll.G.  with 
Rev. 14. 10.  The  misery  of  damned  sinners  is  here  set  forth  in 
a  few  words,  but  they  are  very  terrible  ones  :  they  lie  under  the 
wrath  of  an  Almighty  God,  who,  in  their  destruction,  both  shews 
his  wrath,  and  makes  known  his  power. 

If  this  will  be  his  condition  in  the  other  world,  what  good  will 
his  )irosperitv  in  this  world  do  him?  (r.21.)  What  pleasure  has  he 
in  his  house  after  him?  Our  Saviour  has  let  us  know  how  little 
pleasure  the  rich  man  in  hell  had  in  his  house  after  hitu,  when  the 
reiiienibrnnce  of  the  good  things  he  had  received  in  his  life-time, 
would  not  cool  his  tongue,  but  added  much  to  his  misery,  as  did 
also  the  sorrow  he  was  in,  lest  his  five  brethren,  whom  he  left  in 
his  house  after  him,  should  follow  him  to  that  place  of  torment, 
Lnke,l().  25.  .28.  So  little  will  the  gain  of  the  world  profit  him 
that  has  lost  his  soul. 

III.  He  resolves  this  difference,  which  Providence  makes  be- 
tween one  wicked  man  and  another,  into  the  wisdom  and  sove- 
reignty of  God;  (i'.22.)  Shall  any  pretend  to  teach  God  knmc 
ledge?  Dare  we  arraign  God's  proceedings,  or  blame  his  conduct? 
Shall  we  take  upon  us  to  tell  God  how  he  should  govern  the 
world,  what  sinner  he  should  spare,  and  what  he  should  punish  ? 
He  has  both  authority  and  ability  to  judge  those  that  are  high. 
Angels  in  heaven,  princes  and  magistrates  on  earth,  are  account- 
able to  God,  and  must  receive  their  doom  from  him;  he  manages 
them,  and  makes  what  use  he  pleases  of  them:  shall  he  then  be 
accountable  to  us,  or  receive  advice  from  us?  He  is  the  Judge 
of  all  the  earth,  and  therefore,  no  doubt,  he  shall  do  right, 
(Gen.  18. 25.  I'om.S.  6.)  and  those  proceedings  of  his  provi- 
dence which  seem  to  contradict  one  another,  he  can  make,  nut 
only  mutually  to  agree,  but  jointly  to  serve  his  own  purposes. 

The  little  "difference  there  is  between  one  wicked  man's  dying 
impenitent  in  peace  and  pomp,  and  another  wicked  man's  dying 
so  in  pain  and  misery,  when  both  will,  at  last,  meet  in  hell,  he 
illustrates  by  the  little  difference  there  is  between  one  man's  dying 
suddenly  and  another's  dying  slowly,  when  they  will  both  meet 
shortly  in  the  trravc.  So  vast  is  the  disproportion  between  time 
and  clernitv,  that,  if  hell  be  the  lot  of  every  sinner  at  last,  it 
makes  little   difference,   if  one  goes  singing  thither,  and  anotliet 

sighine;.     See.  ,  .     ,   ■  ti 

1.   How  various  the  circumstances  of  people  s  dying  are.    Ihere 


Before  Christ  1-520. 


JOB.  XXI. 


The  Reply  of  Job. 


is  one  way  into  llie  world,  we  sfij,  but  many  out;  yet,  as  some 
are  born  by  quick  and  easy  labour,  others  by  that  which  is  hard 
and  lingering,  so  dying  is  to  some  much  more  terrible  than  to 
oUiers;  and,  since  the  death  of  the  body  is  the  birth  of  tlie  soul 
into  another  world,  death-bed  agonies  "may  not  unfitly  be  com- 
pared to  child-bed  throes.      Observe  the  difference. 

(1.)  One  dies  suddenly,  in  his  full  strength,  not  weakened  by 
age  or  sickness,  (r.  23.)  being  wholly  at  ease  and  quiet,  under  no 
apprehension  at  all  of  the  ap])roach  of  death,  nor  in  any  fear  of  it; 
l,ut,  on  the  contrary,  because  his  breasts  are  full  of  niiik,  and  his 
i;ones  moistened  with  marrow,  (i'.24.)  that  is,  he  is  healthful  and 
Mgorous,  and  of  a  good  constitution,  (like  a  milch-cow  that  is  fat 
an(i  in  good  liking,)  he  counts  u|ion  nothing  but  to  live  many  years 
in  mirth  and  pleasure.  Thus  fair  does  he  bid  for  life,  and  yet  he 
is  cut  off  in  a  moment  by  the  stroke  of  death.  Note,  It  is  a  com- 
mon thing  for  persons  to  be  taken  away  by  death  when  they  are  in 
Ihcir  full  strength,  in  the  highest  degree  of  health,  when  they  least 
exjiect  death,  and  think  themselves  best  armed  against  it,  and  are 
ready  not  only  to  set  death  at  a  distance,  but  to  set  it  at  defiance. 
Let  us  therefore  never  be  secure;  for  we  have  known  many  well 
and  dead  in  the  same  week,  the  same  day,  the  same  hour,  nay, 
perhaps,  the  same  minute.     Let  us  therefore  be  always  ready. 

(2.)  Another  dies  slowly,  and  with  a  great  deal  of  previouspain 
and  misery,  (y.25.)  iri  the  bitterness  of  his  soul,  such  as  poor  Job 
was  himself  now  in,  and  never  eats  with  pleasure,  has  no  appetite 
to  his  food,  nor  any  relish  of  it,  through  sickness,  or  age,  or  sor- 
row of  mind.  What  great  reason  have  those  to  be  thankful,  that 
are  in  health,  and  always  eat  with  pleasure  !  And  what  little 
reason  have  they  to  complain,  who  sometimes  do  not  eat  thus, 
when  they  hear  of  many  that  never  do! 

3.  How  undisccrnihle  this  difference  is  in  the  grave:  as  rich  and 
poor,  so  healthful  and  nnheallhful,  meet  there;  (v. 26.)  They  shall 
lie  down  alike  in  the  dust,  and  the  tcoinis  shall  cover  them,  and 
feed  sweetly  on  them.  Thus,  if  one  wicked  man  die  in  a  palace, 
and  another  in  a  dungeon,  they  will  meet  in  tlie  congregation  of 
the  dead  and  damned,  and  the  worm  that  dies  not,  and  the  fire 
that  is  not  quenched,  will  be  the  same  to  them,  which  makes 
Ihrvse  differences  inconsiderable,  and  not  worth  perplexing  our- 
selves about. 

27.  Behold,  I  know  your  thoughts,  and  the 
devices  w/iich  ye  wrongfully  imagine  against  m'e. 

28.  For  ye  say,  Where  isihe  house  of  the  prince? 
and  where  are  the  dwelling-places  of  the  wicked? 

29.  Have  ye  not  asked  Iheni  that  go  by  the  way? 
■and  do  ye  not  know  their  tokens,  .30.  That  the 
wicked  is  reserved  to  the  day  of  destruction  ? 
They  shall  be  brought  forth  to  the  day  of  wrath. 
31.  Who  shall  declare  his  way  to  his  face?  and 
who  shall  repay  him  tcJiat  he  hath  done?  32.  Yet 
shall  he  be  brought  to  the  grave,  and  shall  remain 
in  the  tomb.  33.  The  clods  of  the  valley  shall 
be  sweet  unto  him,  and  every  man  shall  draw 
after  him,  as  t/iere  are  innumerable  before  him. 
34.  How  then  comfort  ye  me  in  vain,  seeing  in 
your  answers  there  remaineth  falsehood  ? 

In  these  verses, 

I.  Job  opposes  the  opinion  of  his  friends,  which  he  saw  they 
stdl  adhered  to.  That  the  wicked  are  sure  to  fall  into  such  visible 
and  remarkable  ruin,  as  Job  was  now  fallen  into,  and  none  but 
the  wicked;  upon  which  ])rinciple,  thev  condemned  Job  as  a 
wicked  man.  "  I  know  your  thoughts,"  says  Job,  (v.  27.)  "  I 
know  you  will  not  agree  with  me;  for  your  "judgments  are  tinc- 
tured and  blasted  by  your  piques  and  prejudices  against  me,  and 
the  devices  which  you  wrongfully  imagine  against  ray  comfort  and 
honour:  and  how  can  such  men  be  convinced?" 

Job's   friends  were  ready  to  say,  in  answer  to  his  discourse 


concerning  the  prosperity  of  the  wicked,  "  Where  is  the  house  of 
the  prinee?  (t;.28.)  Where  is  Job's  house,  or  the  house  of  his 
eldest  son,  in  \\hich  his  children  were  feasting:  inquire  into  tlie 
circurasliiices  of  Job's  house  and  family,  and  then  ask.  Where 
are  the  dicelling-places  of  the  wiched?  and  compare  them  toge- 
ther, and  you  will  soon  see  that  Job's  house  is  in  the  same  pre- 
dicament with  the  houses  of  tyrants  and  oppressors,  and  may 
therefore  eonclude  that  doubtless  he  was  such  a  one." 

IL  He  lays  down  his  own  judgment  to  the  contrary,  and,  for 
proof  of  it,  appeals  to  the  sentiments  and  observations  of  all 
mankind.  So  confident  is  he  that  he  is  in  the  right,  that  he  is 
willing  to  refer  the  cause  to  the  next  man  that  comes  by;  (i'.29.) 
"Have  ye  not  asked  them  that  go  by  the  way — any  indifferent  per- 
son, any  that  will  answer  you?  I  say  not,  as  Eliphaz,  (c/i.5. 1.) 
To  which  of  the  Saints — I  ask.  To  which  of  the  children  of  men, 
"ill  you  turn?  Turn  to  which  you  will,  you  will  find  them  all  of 
my  mind;  that  the  punishment  of  sinners  is  designed  more  for  tl;e 
other  world  than  for  this,  according  to  the  prophecy  of  Enoch, 
the  seventh  from  Adam,  Jude,  14.  Do  you  not  know  the  tokens 
of  this  truth,  which  all  that  have  made  any  observations  ujjon  ti.e 
providences  of  God  concerning  mankind  in  this  world,  can  furnish 
yon  with  ?" 

Now  what  is  it  that  Job  here  asserts  ?     Two  things, 

1.  That  impenitent  sinners  will  certainly  be  punished  in  the  other 
world,  and,  usually,  their  punishment  is  put  off  until  then. 

2.  That  therefore  we  are  not  to  think  it  strange  if  they  prosper 
greatly  in  this  world,  and  fall  under  no  visible  token  of  God's 
wrath.  Therefore  they  are  spared  now,  because  they  are  to  be 
punished  then  ;  therefore  \he  icorkers  of  iniquity  flourish,  that  they 
may  be  destroyed  for  ever,  Ps.  92.  7.    The  sinner  is  here  supposed, 

(1.)  To  live  in  a  great  deal  of  power,  so  as  to  be  not  only  the 
terror  of  the  mighty  in  the  land  of  the  living,  (Ezek.  32.  27.)  but 
the  terror  of  the  wise  and  good  too,  whom  he  keeps  in  such  awe, 
that  none  dares  declare  his  way  to  his  face,  v.'iX.  None  will 
take  the  liberty  to  repnrve  him,  to  tell  him  of  the  wickedness  of 
his  way,  and  what  will  be  in  the  end  thereof;  so  that  he  sins  se- 
curely, and  is  not  made  to  know  either  shame  or  fear.  The  pros- 
perity of  fools  destroys  them,  bv  setting  them  (in  their  own  con- 
ceit) above  reproofs,  by  which  they  might  be  brought  to  that 
repentance  which  alone  will  prevent  their  ruin.  Those  are  marked 
for  destruction  that  are  let  alone  in  sin,  Hos.4. 17.  And  if  none 
dares  declare  his  way  to  his  face,  much  less  dure  any  repay 
him  what  he  has  done,  and  make  him  refund  there  where  he  has 
done  wrong.  He  is  one  of  those  great  flies  which  break  through 
the  cobwebs  of  the  law,  that  hold  only  the  little  ones:  this  im- 
boldens  sinners  in  their  sinful  ways,  that  they  can  brow-beat 
justice,  and  make  it  afraid  to  meddle  with  tlieni.  Rut  there  is  a 
day  coming  when  those  shall  be  told  of  their  faults,  who  now  would 
not  bear  to  hear  of  them ;  shall  have  their  sins  set  in  order  before 
them,  and  their  wav  declared  to  their  face,  to  their  everlasting 
confusion,  who  would  not  have  it  done  here,  to  their  conviction; 
when  those  who  would  not  repay  the  wrongs  they  had  done,  shall 
have  them  repaid  to  tliem. 

(2.)  To  die,  and  be  buried  in  a  great  deal  of  pomp  and  mag- 
nificence, V.  32,  33.  There  is  no  remedy ;  he  must  die ;  that  is  the^ 
lot  of  all  men  ;  hut  every  thing  you  can  think  of  shall  be  done  to 
take  off  the  reproach  of  death.  [1.]  He  shall  have  a  splendid 
funeral:  a  |)oor  thing  for  any  man  to  be  proud  of  the  prospect  of; 
yet  with  some  it  passes  for  a  mighty  thing :  well,  he  shall  be  brought 
unto  the  grave  in  state,  surrounded  with  all  the  honours  of  the 
Heralds'  office,  and  all  the  respect  his  friends  can  then  pay  to  his 
remains:  the  rich  man  died,  and  was  buried,  but  no  mention  is 
made  of  the  poor  man's  burial,  Luke, 16. 22.  [2.]  He  shall  have 
a  stately  monument  erected  over  him,  fie  shall  remain  in  the  tomb 
with  a  Bic.jacet — Here  lies,  over  him,  and  a  large  encomium. 
Perhaps  it  is  meant  of  the  embalming  of  his  body,  to  preserve  it, 
which  was  a  piece  of  honour  anciently  done  by  the  Egyptians  to 
their  great  men.  He  shall  icatch  in  the  tomb,  so  the  word  is,  shall 
abide  solitary  and  quiet  there,  as  a  watchman  in  his  tower.  [3.] 
The  clods  of  the  valley  shall  be  sn-eet  to  him ;  there  shall  be  as  much 
done  as  can  be  with  rich  odours,  to  lake  off  the  noisomeness  ol 


Before  Christ  1520. 


JOB,  XXI,  XXII. 


The  Address  of  Eliphaz. 


llie  grave,  as  bv  lamps  to  set  aside  the  darkness  of  it,  which  per- 
haps was  referred  to  in  the  foregoing  phrase  of  xcatching  in  the 
tomb:  but  it  is  all  a  jest;  what  is  the  light,  or  what  the  perfume, 
to  a  maji  that  is  dead?  [4.]  It  shall  be  alleged,  for  the  lessening 
of  the  disgrace  of  death,  that  it  is  the  coninion  lot;  he  has  only 
yielded  to  fate,  and  every  man  shall  draw  after  him,  as  there  are 
innumerable  before  him.  Note,  Death  is  the  way  of  all  the  earth: 
when  we  are  to  cross  that  darksome  valley,  we  must  consider, 
First,  That  there  are  innumerable  before  us,  it  is  a  tracked  road; 
which  may  help  to  lake  off  the  terror  of  it.  To  die  is  ire  ad 
plures — to  go  to  the  great  majority.  Secondly,  That  every  man 
shall  draw  after  us:  as  there  is  a  plain  track  before,  so  there  is  a 
long  train  behind;  we  arc  neither  the  first,  nor  the  last,  that  pass 
through  that  dark  entry.  Every  one  must  go  in  his  own  order, 
the  order  a|)pointed  of  God. 

Lastly,  From  all  this  Job  infers  the  impertiuency  of  their  dis- 
courses, V.  34.  1.  Their  foundation  is  rotten,  and  they  went 
upon  a  wrong  hypothesis;  "  In  your  anstvers  there  remains  falsr- 
hood;  what  you  have  said,  stands  not  only  wHproved  but  dis- 
provcd,  aud  lies  under  such  an  imputation  of  falsehood  as  you 
cannot  clear  it  from."  2.  Their  building  was  therefore  weak  and 
tottering:  "  You  comfort  me  in  vain.  All  you  have  said,  gives 
me  no  relief;  you  tell  me  that  I  shall  pros]ier  again,  if  I  turn  to 
God,  but  you  go  upon  this  presumption,  that  piety  shall  certainly 
be  crowned  with  prosperity,  which  is  false;  and  therefore  how 
can  your  inference  frcm  it  yield  me  any  comfort?"  Note,  Where 
there  is  not  truth,  there  is  little  eomfort  to  be  expected. 

CHAP.  XXII. 

Elijihaz  here  lends  on  a  iliird  attack  upon  poor  Job,  in  which,  Bildad  foUowrd 
liim,but  Zophar  drew  hack,  and  quilted  the  field.  It  tras  one  of  the  unhappi- 
nesses  of  Job,  as  it  is  of  many  an  honest  man,  to  be  misunderstood  by  hisfrunda. 
lie  had  spoken  of  the  prosperity  of  iricked  men  in  this  irorld  as  a  mystery  of 
l^rovidence,  but  they  totik  it  for  a  reflection  upon  Proridcnce,  as  countenancing 
their  wickedness ;  and  they  reproached  him  accurdiniiiy.  In  titis  chapter, 
I.  Eliphaz  checks  hint  for  his  complaints  of  God,  and  of  his  dealings  icith 
him,  as  if  lie  thought  God  hid  done  him  wrong,  t'.2..4.  II.  lie  charges 
him  with  many  high  crimes  and  jnisdemeanors,  for  which  he  supposes  God  was 
now  punishing  him.  I.  Oppression  and  injustice,  r.5,.ll.  2.  Atheism  and 
infid  lily,  i'.  12..14.  ///.  tie  compared  his  case  to  that  of  the  old  world, 
t'.  I")..20.  IV.  He  gires  hiin  very  good  counsel,  asstiring  him  that,  if  he 
would  take  it,  God  trould  return  in  mercy  to  him,  and  he  should  return  to  Ids 
former  prosperity,  r.2l.  .30. 

1.  ^  H  "^HEN  Eliphaz  the  Tenianite  answered  and 
X  said,  2.  Can  a  man  he  profitable  unto  God, 
as  he  that  is  wise  may  be  profitable  unto  himself  ? 
3.  Is  it  any  pleasure  to  the  Almiohty,  that  thon  art 
righteous?  or  is  it  gain  to  him,  that  thou  makest 
thy  ways  perfect?  4.  Will  he  reprove  thee  for  fear 
of  thee?  Avill  he  enter  with  thee  into  judgment? 

Eliphaz  here  insinuates  that,  because  Job  complained  so  much 
of  his  afflictions,  he  thought  God  was  unjust  in  afflicting  him ; 
but  it  was  a  strained  innvetido,  Job  was  far  from  thinking  so. 
What  Eliphaz  says  here,  is  therefore  unjustly  applied  to  Job,  but 
in  itself  it  is  very  true  and  good  ; 

1.  That  when  God  does  us  good,  it  is  not  because  he  is  in- 
debted to  us;  if  he  were,  there  might  be  some  colour  to  say, 
when  he  afflicts  us,  "He  does  not  deal  fairly  with  us:"  but  who- 
ever pretends  that  he  has  bv  any  meritorious  action  made  God 
his  Debtor,  let  him  prove  this  debt,  and  he  shall  be  sure  not  to 
lose  it;  (Rom.  11.  35.)  Who  has  given  to  him,  and  it  shall  he 
recompensed  to  him  again?  But  Eliphaz  here  shews  that  the 
righteousness  and  perfection  of  the  best  man  in  the  world  are  no 
real  benefit  or  advantage  to  God,  and  therefore  cannot  be  thought 
to  merit  any  thing  from  him. 

(1.)  Man's  piety  is  no  profit  to  God,  no  gain,  v.  I,  2.  If  we 
could  by  any  thing  merit  from  God,  it  would  be  by  our  piety,  our 
being  righteous,  and  making  our  way  perfect.  If  that  will  not 
merit,  surely  nothing  else  will:  if  a  man  cannot  make  God  his 
Debtor  by  his  godliness,  and  honesty,  and  obedience  to  his  laws, 


much  less  can  he  by  his  wit,  and  learning,  and  worldly  policy.  Now 
Eliphaz  here  asks,  whether  any  man  can  possibly  be  profitable  to 
God?  It  is  certain  that  man  cannot.  By  no  means:  he  that  is 
wise  may  be  profitable  to  himself.  Note,  Our  wisdom  and  piety 
are  that  by  which  we  ourselves  are,  and  are  likely  to  be,  great 
gainers.  Wisdom  is  profitable  to  direct,  Eccl.  10.  10.  Godliness 
is  profitable  to  all  things,  lTini.4.  H.  If  thou  he  u-ise,  thou 
shall  be  tcise  for  thysef,  Prov.9.  12.  The  gains  of  religion  are 
infinitelY  greater  than  the  losses  of  it,  and  so  it  will  appear  when 
they  are  balanced.  But  can  a  man  be  thus  profitable  to  God? 
No,  for  such  is  the  ])erfection  of  God,  that  he  cannot  receive  any 
benefit  or  advantage  by  men;  what  can  be  added  to  that  whicli 
is  infinite?  And  such  is  the  weakness  and  imperfection  of  man, 
that  he  cannot  offer  any  benefit  or  advantage  to  God.  Can  the 
light  of  a  candle  be  profitable  to  the  sun,  or  the  drop  of  the 
bucket  to  the  ocean?  He  that  is  wise,  is  profitable  to  himself,  for 
his  own  direction  and  defence,  his  own  credit  and  comfort;  he 
can  with  his  wisdom  entertain  himself,  and  enrich  himself;  but 
can  he  so  be  profitable  to  God?  No;  God  needs  not  us  or  our 
services.  We  arc  undone,  for  ever  undone,  without  him;  but  he 
is  hajjpy,  for  ever  happy,  without  us.  Is  it  any  gain  to  him,  any 
real  addition  to  his  glory  or  wealth,  if  we  make  our  way  perfect? 
Suppose  it  were  absolutely  jierfect,  yet  what  is  God  the  better? 
Much  less  when  it  is  so  far  short  of  being  iierfecl. 

(2.)  It  is  no  pleasure  to  him.  God  has  indeed  expressed  himself 
in  his  word  well  pleased  with  the  righteous;  his  countenance  be- 
holds them,  and  his  delight  is  in  them  and  their  prayers;  but  all 
that  adds  nothing  to  the  infinite  satisfaction  ar.d  complacency 
which  the  Eternal  Mind  has  in  itself.  God  can  enjoy  himself 
without  us,  though  we  could  have  but  little  enjoyment  of  ourselves 
without  our  friends.  This  magnifies  his  condescension,  in  that, 
though  our  services  be  no  real  profit  or  pleasure  to  him,  yet  he 
invites,  encourages,   and  accepts,   them. 

2.  That,  when  God  restrains  or  rebukes  us,  it  is  not  because  he 
is  in  danger  from  us,  or  jealous  of  us;  (u.  4.)  "  Will  he  reprove 
thee  for  fear  of  thee,  aiid  take  thee  down  from  thy  prosperity, 
lest  thou  shoukicst  grow  too  groat  for  him  ;  as  princes  sometimes 
have  thought  it  a  piece  of  policy  to  curb  ll.e  growing  greatness  of 
a  subject,  lest  he  should  become  formidable? '  Satan  indeed  sug- 
gested to  our  first  parents,  that  God  forbade  them  the  tree  of 
knowledge,  for  fear  of  them,  lest  they  should  be  as  gods,  ar.d  so 
become  rivals  with  him;  but  it  was  a  base  insinuation.  God  re- 
bukes the  good  because  he  loves  them,  but  he  never  rebukes  the 
great  because  he  fears  tb.em.     He  does   not  enter  into  judgment 


with  men,  that  \i,  pick    a  (piarrel  wi 


them. 


sceK   occasion 


against  them,  tiirough  fear  they  should  eclipse  his  honour,  or  en- 
danger his  interest.  Magistrates  punish  offenders  for  fear  of 
them;  Pharaoh  oppressed  Israel  because  he  feared  them;  it  was 
for  fear  that  Herod  slew  the  children  of  Bethlehem  ;  lliat  the  Jews 
persecuted  Christ  and  his  ajjostles.  But  God  does  not,  as  (hey 
did,   pervert  justice  for  fear  of  any.     See  cA.  36.  5.  .8. 

5.  Is  not  thy  wickedness  great  ?  and  thine  ini- 
quities infinite?  0.  For  thou  hast  takeii  a  pledge 
from  thy  brother  for  nought,  and  stripped  tlie 
naked  of  their  clothing.  7.  Thou  hast  not  given 
water  to  the  weary  to  drink,  and  thou  hast  wilh- 
holden  bread  from  the  hungry.  8.  But  as  for  the 
mighty  man,  he  had  the  earth ;  and  the  honourable 
man  dwelt  in  it.  9.  Thou  hast  sent  widows  away 
empty,  and  the  arms  of  the  fatherless  have  been 
broken.  10.  Therefore  snares  are  round  about  thee, 
and  sudden  fear  troubleth  thee ;  1 1 .  Or  darkness, 
that  thou  canst  not  see;  and  abundance  of  waters 
cover  thee.  12.  Is  not  God  in  the  height  of  hea- 
ven? and  behold  the  height  of  the  stars,  how  high 
they  are!     13.  And  thou  sayest,  How  doth  God 


Before  Christ  1520. 


JOB,  XXII. 


The  Address  of  Eliphai 


know?  can  he  judge  through  the  dark  cloud? 
14.  Thick  clouds  are  a  covering  to  him,  that  he 
seeth  not;  and  he  walketh  in  the  circuit  of  heaven. 

Eliphaz  and  his  companions  had  condemned  Job,  in  general,  as 
a  wiclied  man  and  a  hvpocrite;  but  none  of  tlieni  had  descended 
lo  particidars,  nor  drawn  up  any  articles  of  impeaclinieiit  against 
him,  until  Eliphaz  did  it  here,  where  ho  positively  and  expiesslv 
charges  him  with  many  high  crimes  and  misdemeanors,  vliith  if 
he  had  really  been  guilty  of,  they  might  well  have  justified  them- 
selves in  their  harsh  censures  of  him.  "  Come,"  (says  Eliphaz,) 
"  we  have  been  too  tender  of  .lob,  and  afraid  of  grie\ing  him, 
which  has  but  confirmed  hira  in  his  self-justification;  it  is  high 
time  to  deal  plainly  with  him;  we  have  condemned  him  by  para- 
bles, but  that  does  not  answer  the  end;  he  is  not  prevailed  with  to 
condenm  himself;  we  must  therefore  plainly  tell  him,  "  Thou  ait 
the.  man,  the  tyrant,  the  oppressor,  the  atheist,  we  have  been 
speaking  of  all  this  while.  Is  not  thy  wickedness  great?  Certainly 
it  is,  or  else  thy  troubles  would  not  be  so  great.  I  appeal  to  thy- 
self, and  thy  own  conscience ;  are  not  thine  iniquities  infinite,  both 
in  number  and  heinousness?"  Strictly  taken,  nothing  is  infinite 
but  God:  but  he  means  this,  that  his  sins  were  more  than  could 
be  counted  ;  and  more  heinous  than  could  be  conceived.  Sin, 
being  committed  against  Infinite  Majesty,  has  in  it  a  kind  of  infi- 
nite malignity.  But  when  Eliphaz  charges  Job  thus  high,  and 
ventures  to  descend  to  particulars  too,  laying  to  his  charge  that 
which  he  knew  not,  we  may  take  occasion  hence,  1.  To  be  angrv 
at  those  who  unjustly  censure  and  condemn  their  brethren.  For 
aught  I  know,  Eliphaz,  in  accusing  Job  falsely,  as  he  does  here, 
was  guilty  of  as  great  a  sin,  and  as  great  a  wrong  to  Job,  as  the 
Sabeans  and  Chaldeans  that  robbed  him;  for  a  man's  good  name 
is  more  precious  and  valuable  than  his  wealth.  It  is  against  all  the 
laws  of  justice,  charity,  and  friendship,  either  to  raise,  or  receive, 
calumnies,  jealousies,  and  evil  surmises,  concerning  others;  and  it 
is  the  more  base  and  disingenuous,  if  we  thus  vex  tTiose  that  are 
in  distress,  and  add  to  their  affliction.  Eli|)haz  could  produce 
no  instances  of  Job's  guilt  in  any  of  the  particulars  that  follow 
here,  but  seems  resolved  to  calumniate  boldly,  and  tlirow  all  the 
reproach  he  could  on  Job,  not  doubting  but  that  some  would 
cleave  to  him.  2.  To  pity  those  who  are  thus  censured  and  con- 
demned. Innocency  itself  will  be  no  security  against  a  false  and 
foul  tongue.  Job,  whom  God  himself  praised  as  the  best  man  in 
the  world,  is  here  represented  by  one  of  his  friends,  and  him  a 
wise  and  good  man  too,  as  one  of  the  greatest  villains  in  nature. 
Let  us  not  think  it  strange,  if  at  any  time  we  be  thus  blackened, 
but  learn  how  to  pass  by  evil  report  as  well  as  good,  and  commit 
our  cause,  as  Job  did,  to  him  that  judgeth  righteously. 

Let  us  see  the  particular  articles  of  this  charge. 

I.  He  charges  him  with  oppression  and  injustice;  that,  when 
he  was  in  prosperity,  he  not  only  did  no  good  with  his  wealth  and 
power,  but  did  a  great  deal  of  hurt  with  it.  This  was  utterly  false, 
as  appears  by  the  account  Job  gives  of  himself,  (c/t.21).  12,  &c.) 
and  the  character  God  gave  of  him,   ch.\.     And  yet, 

1.  Eliphaz  branches  out  this  charge  into  divers  particulars,  with 
as  much  assurance  as  if  he  could  call  witnesses  to  )irove  upon  oath 
every  article  of  it.  He  tells  him,  (1.)  That  he  had  been  cruel 
and  unmerciful  to  the  poor.  As  a  magistrate,  he  ought  to  have 
protected  them,  and  seen  them  provided  for;  but  Eliphaz  suspects 
that  he  never  did  them  any  kindness,  but  all  the  mischief  his  power 
enabled  him  to  do;  that,  for  an  inconsiderable  debt,  he  demanded, 
and  carried  away  by  violence,  a  pawn  of  great  value,  even  from 
his  brolher,  whose  honesty  and  sufficiency  he  could  not  but  know; 
[r.Ct.)  Thmi  hast  taken  a  pledf/e  from  thy  brother  for  novght;  or, 
as  the  LXX  read  it,  Thou  hast  taken  thy  brethren' for  pledges,  and 
that  for  nought;  imprisoned  them,  enslaved  tlieiii,  because  they 
had  nollung  to  pay;  that  he  had  taken  the  very  clothes  of  his  in- 
.solveut  tenants  and  debtors,  ko  that  he  had  stripped  ihem  naked, 
and  left  lliem  so:  the  law  of  Moses  forbade  this;  (Exod.22.  2©! 
Dent.  21.  13.)  that  he  had  not  been  charitable  to  the  poor,  no  not 
to  poor  travellers,  and  poor  widows.     •■  Thou  hast  not  given  so 


much  as  a  cup  of  cold  water,  (which  would  have  cost  thee  nothing,) 
to  the  weary  to  drink,  when  he  begged  for  it,  (u.7.)  and  was  ready 
to  perish  for  want  of  it:  nay,  thou  hast  withholdeii  bread  from  the 
hungry  in  their  extremity,  hast  not  only  not  given  it,  but  hast  f(  r- 
bidden  the  giving  of  it;  which  is  withholding  good  from  those  to 
whom  it  is  really  due,  Prov.  3.  27.  Poor  w  idows,  who,  whilf 
their  husbands  were  living,  troubled  nobody,  but  now  were  forced 
to  seek  relief,  thou  hast  sent  away  empty  from  thy  doors  with  a 
sad  heart,  ji.9.  Those  who  came  to  tliee  for  justice,  thou  didat 
send  away  unheard,  unhelped;  nay,  though  they  came  to  thee 
full,  thou  didst  squeeze  them,  and  send  them  away  empty;  and, 
worst  of  all,  the  arms  of  the  fatherless  have  been  broken;  those 
that  could  help  themselves  but  little,  thou  hast  quite  disabled  to 
help  themselves."  This,  which  is  the  blackest  part  of  the  charge, 
is  but  insinuated;  The  arms  of  the  fatherless  have  been  broken: 
he  does  not  say,  "  Thou  hast  broken  them,"  but  he  would  have  it 
understood  so:  and,  if  they  be  broken,  and  those  who  have  power 
do  not  relieve  them,  they  are  chargeable  with  it.  "  They  have 
been  broken  by  those  under  thee,  and  tliou  hast  connived  at  it, 
which  brhigs  thee  under  the  guilt."  (2.)  That  he  had  been  par- 
tial to  the  rich  and  great ;  (i;.8.)  "  As  for  the  mighty  man,  if  he 
was  guilty  of  any  crime,  he  was  never  questioned  for  it;  he  hid 
the  earth,  he  dwelt  in  it:  if  he  brought  an  action  ever  so  unjustly, 
or  if  an  action  were  ever  so  justly  brought  against  him,  yet  he  was 
sure  to  carry  his  cause  in  thy  courts.  The  poor  were  not  fed  af 
thy  door,  while  the  rich  were  feasting  at  thy  table."  Contrary 
to  this  is  Christ's  rule  for  hospitality;  (Luke,  14. 12.  .14.)  and 
Solomon  says,   He  that  gives  to  the  rich  shall  come  to  poverty. 

2.  He  attributes  all  his  |)resent  troubles  to  these  supposed  sins; 
(y.  10,  11.)  "Those  that  are  guilty  of  such  practices  as  these, 
commonly  bring  themselves  into  just  such  a  condition  as  thou  art 
now  in ;  and  therefore  we  conclude  thou  hast  been  thus  guilty." 
(1.)  "  It  is  the  manner  of  God  to  cross  and  embarrass  such;  and 
snares  are,  accordinglv,  round  about  thee,  so  that,  which  way 
soever  thou  steppest  or  lookest,  thou  findest  thyself  in  distress; 
and  others  are  as  hard  upon  thee  as  thou  hast  been  upon  the 
poor."  (2.)  *'  Their  own  consciences  may  be  expected  to  terrify 
and  accuse  them:  no  sin  makes  a  louder  cry  there  than  unmerci- 
fulness:  and,  accordingly,  sudden  fear  troubles  thee;  and,  though 
thou  wilt  not  own  it,  it  is  guilt  of  this  kind  that  creates  thee  all  this 
terror."  Zophar  had  insinuated  this,  cA. 20. 19,20.  (3.)  "They 
are  brought  to  their  wits'  end,  so  amazed  and  bewildered,  that 
they  know  not  what  to  do,  and  that  also  is  thy  case;  for  thou  art 
in  darkness,  that  thou  canst  not  see  wherefore  God  contends  with 
thee,  nor  what  is  the  best  course  for  thee  to  take;  for  abundance 
of  ivaters  cover  thee,"  that  is,  "  thou  art  in  a  mist,  in  the  midst 
of  dark  waters,  in  the  thick  clouds  of  the  sky."  Note,  Those 
that  have  not  shewed  mercy  may  justly  be  denied  the  com- 
fortable hope  that  they  shall  find  mercy;  and  then  what  can  they 
expect  but  snares,  and  darkness,  and  continual  fear? 

II.  He  charges  him  with  atheism,  infidelity,  and  gross  impiety ; 
and  thought  this  was  at  the  bottom  of  his  injustice  and  oppressive- 
ness: he  that  did  not  fear  God  did  not  regard  man.  tie  would 
have  it  thought  that  Job  was  an  Epicurean,  who  did  indeed  own 
the  being  of  God,  but  denied  his  providence,  and  fancied  that  he 
confined  himself  to  the  entertainments  of  the  upper  world,  and 
never  concerned  himself  in  the  inhabitants  and  affairs  of  this. 

1.  Eliphaz  observes  a  good  truth,  which,  he  thought,  if  Job 
would  duly  consider,  he  would  not  be  so  passionate  in  his  com- 
plaints, nor  so  bold  in  justifying  himself;  (r.l2.)  Is  not  God  in 
the  height  of  heaven?  Yes,  no  doubt  he  is:  no  heaven  so  high  but 
God  is  there;  and  in  the  highest  heavens,  the  heavens  of  the 
blessed,  the  residence  of  his  glory,  he  is,  in  a  special  manner; 
there  he  is  pleased  to  manifest  himself  in  a  way  peculiar  to  the 
upper  world,  and  thence  he  is  pleased  to  manifest  himself  in  a  way 
suited  to  this  lower  world.  There  is  his  throne;  there  is  his 
court:  he  is  called  the  Heavens,  Dan. 4.  26.  Thus  Eliphaz  proves 
that  a  man  cannot  be  profitable  to  God,  (v.  2.)  that  he  ought  not 
to  contend  with  God;  (it  is  his  folly  if  he  does;)  and  that  we 
ought  always  to  address  ourselves  to  God  with  very  great  reve- 
rence; for  when  we  behold  the  height  of  the  stars,  how  high  they 


Before  Clin«l  1520. 


JOB,  XXII. 


Tlie  Address  of  Kliphaz 


are,  «t"  uiiijht,  at  llie  same  time,  also  consider  the  traMscendeiil 
iiiajeslv  of  (iod,  «lio  is  above  the  slais,  and  liow  hiy;h  lie  is. 

•2.  He  tliai-;;es  it  upon  Joh,  that,  he  made  a  had  use  oi  this 
doctrine,  wliicli  he  misht  have  made  so  good  a  use  of;  (y.  13.) 
"This  is  hokting  the  truth  in  iinrifjhteousticss,  fiiihtinf;  against 
It  lii;ion  Hitli  its  own  weapons,  and  turnina;  its  own  aitillerv  upon 
ilself:  Thou  art  vviilinj;  to  own  that  God  is  in  t/ir  hi-if/iit  nf  heaven, 
hut  thence  llicu  infencst,  Ilaie  (lath  Godknoint"  liad  men  expel 
the  fear  of  Cioti  out  of  their  hearts,  hy  banishing  the  e\e  of  (iod 
out  of  the  Wdi-ki  ;  (Ezek.  8.  12.)  and  care  not  what  they  do,  if 
lliey  can  but  persuade  themselves  that  God  does  not  know. 
I'^liphaz  suspects  that  Job  ha<l  such  a  notion  of  God  as  tiiis,  that, 
because  he  is  in  the  height  of  heaven,  (1.)  It  is  therefore  impos- 
sible for  him  to  see  and  hear  what  is  done  at  so  great  a  distance 
as  this  earth:  especially  since  there  is  a  dark  cloud,  (v.V.i.) 
many  thick  clouds,  (r.  14.)  that  come  between  him  and  us,  and 
are  a  covering  to  him,  so  that  he  cannot  see,  much  less  can  he 
judge  of,  the  affairs  of  this  lower  world;  as  if  God  had  eyex  nf 
flesh,  cA.lO.  4.  The  interposing  firmament  is  to  him  as  transpa- 
rent crystal,  Ezek.l.'22.  Distance  of  place  creates  no  difficulty 
to  him  who  is  immense,  any  more  than  distance  of  time  to  him 
who  is  eternal.  Or,  (2.)  That  it  is  therefore  below  him,  and  a 
diminution  to  his  glory,  to  lake  cognizance  of  this  inferior  jiart  of 
the  creation:  he  walks  in  the  circuit  of  heaven,  and  has  enough 
to  do,  to  enjoy  himself  and  his  own  perfections  and  glory,  in  that 
bright  and  quiet  world;  why  should  he  trcjuble  himself  about  us? 
This  is  gross  absurdity,  as  well  as  gross  impiety,  which  Eliphaz 
here  fathers  upon  Job;  for  it  sujiposes  that  the  administration  of 
government  is  a  burthen  and  disparagement  to  the  Supreme 
Governor;  and  the  acts  of  justice  and  mercy  were  a  toil  to  a 
mind  infinitely  wise,  holy,  and  good.  If  the  sun,  a  creature,  and 
inanimate,  can  with  his  light  ajid  influence  reach  this  earth,  and 
every  part  of  it,  (Ps.19.  6.)  even  from  that  vast  height  of  the 
visible  heavens  in  which  he  is,  and  in  the  circuit  of  w hich  he  walks, 
and  through  many  a  thick  and  dark  cloud,  shall  we  question  it 
concerning  the  Creator? 

15.  Hast  thou  marked  the  old  way  which  wicked 
men  have  trodden?  10.  Which  were  cut  down 
out  of  time,  whose  foundation  was  overflown 
with  a  flood:  17.  Which  said  unto  God,  Depart 
from  us:  and  what  can  the  Ahuighty  do  for  them? 

18.  Yet  he  filled  their  houses  with  siood  tilings: 
hut  the   counsel   of   the   wicked    is   far   from   me. 

19.  The  righteous  see  it,  and  are  glad:  and  the 
innocent  laugh  them  to  scorn.  20.  Whereas  our 
suhstaiice  is  not  cut  down,  hut  the  remnant  of  them 
the  fire  consumelh. 

Eliphaz,  having  endeavoured  to  convict  Job,  by  setting  his 
sins  (as  he  thought)  in  order  before  him,  here  endeavours  to 
awaken  him  to  a  sight  and  sense  of  his  misery  and  danger,  by 
reason  of  sin;  and  this  he  does,  by  comparing  his  case  with  that 
of  Ihe  sinners  of  the  old  world  ;  as  if  he  had  said,  "Thy  condition 
is  bad  now,  bul,  unless  thou  repent,  it  will  be  worse,  as  their's 
was;  their's  tvho  were  overflown  with  a  flood,  as  Ihe  old  world, 
\v.  Ki.)  and  their's  the  remnant  of  lohom  the  fire  eonsinned," 
(r.20.)  namely,  the  Sodomites,  who,  in  comparison  of  the  old 
t\orld,  were  but  a  renniant.  And  these  two  instances  of  the  wrath 
of  God  against  sin  and  sinners,  are  more  than  once  put  together, 
for  warning  to  a  careless  world ;   as  by  our  Saviour,   Luke,  17. 

20.  <Vc.  and  the  apostle,  2  Pet.  2.  5,  6.  Eliphaz  would  have 
Job  to  j/iar/i  the  old  way  which  wicked  men  have  trodden,  (i-.lS.) 
and  see  what  came  of  it,  what  the  end  of  their  way  was.  Note, 
There  is  an  old  way  which  xvicked  men  have  trodden.  Religion 
had  but  newly  entered,  when  sin  immediately  followed  it:  but 
though    it   is  an  old   wav,  a   broad  way,  a  tracked  way,  it  is  a 

j        dangerous  v\ay,  and  it  leads  to  destruction  ;  and  it  is  good  for  us 
j        to  mark  it,  that  we  may  nut  dare  to  walk  in  if, 
VOL.  II.  "  63 


Eliphaz  here  puts  J(]|)  in  mind  of  it,  perhaps  in  opposition  to 
what  lie  hatl  said  of  the  prosperity  of  the  wicked;  as  if  he  had 
said,  "Thou  canst  find  out  here  and  there  a  single  instance,  it 
may  be,  of  a  wicked  man  ending  his  days  in  peace;  but  what  ia 
that  to  those  two  great  instances  of  the  final  perdition  of  ungodly 
men — the  drowning  of  the  whole  world,  and  Ihe  burnhig  of 
Sodom  '."  Destructions  by  wholesale,  in  which  he  thinks  Job 
may,  as  in  a  glass,  see  his  own  face. 

Observe,  1.  The  ruin  of  those  sinners;  (y. IG.)  They  were  en t 
down  out  of  time;  that  is,  they  were  cut  off  in  the  midst  of  their 
days,  when,  as  man's  time  then  went,  many  of  them  might,  in  the 
course  of  nature,  have  lived  some  hundreds  of  years  longer,  \\liicli 
made  their  immature  exiirjiation  the  more  grievous.  They  were 
cut  down  out  of  lime,  to  be  hurried  into  eternilv.  And  their 
foundation,  Ihe  earth  on  which  they  built  themselves,  and  all  their 
liO|ies,  was  overflown  with  a  flood,  the  flood  which  was  brought 
in  upon  the  world  of  the  vngodly,  2  Pet.  2.  5.  Note,  Those  who 
build  upon  the  sand,  choose  a  foundation  which  will  be  overflown, 
when  the  rains  descend,  and  the  floods  come;  (Mattli.7.  27.)  and 
then  their  building  must  needs  fall,  and  they  perish  in  Ihe  ruins 
of  it,  and  repent  of  their  folly  when  it  is  too  late. 

2.  The  sin  of  those  sinners,  \\hich  brought  that  ruin;  (t>.  17.) 
They  said  vnto  God,  Depart  from  vs.  Job  had  spoken  of  some 
who  said  so,  and  yet  prospered,  c/j.21.  14.  But  these  did  not; 
(says  Eliphaz;)  thcv  foun<l,  to  their  costs,  what  it  was  to  set  God 
at  defiance.  Those  who  were  resolved  to  lay  the  reins  on  the 
neck  of  their  appetites  and  jtassions,  In'Ran  with  this;  they  said 
untoGod,  Depart;  they  abandoned  all  rcliijion,  hated  the  thoughts 
of  it,  and  desired  to  live  nithout  God  in  the  world;  they  shunned 
his  word,  and  silenced  conscience,  his  deputy!  And  what  can  the 
Almighty  do  for  them?  Some  make  this  to  denote  the  justnessi 
of  their  punishment.  They  said  to  Go<l,  Depart  from  vs;  and 
then  what  covld  the  Almighty  do  with  them,  but  cut  them  offf 
Those  who  will  not  submit  to  God's  golden  sceptre,  must  expect 
to  be  broken  to  pieces  with  his  iron  rod.  Others  make  it  to 
denote  the  injustice  of  their  sin;  But,  what  hath  the  Almighty 
done  against  them?  What  iniquity  have  they  found  in  him?  or. 
Wherein  has  he  wearied  them?  Mic.6.  3.  Jer.2.  5.  Others  make 
it  to  denote  the  reason  of  their  sin ;  They  say  imto  God,  Depart, 
asking  lehat  the  Almighty  can  do  to  them?  "What  has  he  done 
to  oblige  us?  What  can  he  do,  in  away  of  wrath,  to  make  us 
miserable,  or,  in  a  way  of  favour,  to  make  us  happy?''  As  they 
argue,  (Zeph.l.  12.)  The  Lord  will  not  do  good,  jteither  will 
he  do  evil.  Eliphaz  shews  the  absurdity  of  this  in  one  word, 
and  that  is,  calling  God  The  Almighty;  for,  if  be  be  so,  what 
cannot  he  do?  But  it  is  not  strange  if  those  cast  off  all  religion, 
who  neither  dread  God's  wrath,  nor  desire  his  favour. 

3.  The  aggravation  of  this  sin  ;  Yet  he  had  filled  their  houses 
with  good  things,  v.\S.  Both  those  of  the  old  world,  and  those 
of  Sodom,  had  great  plenty  of  all  the  delights  of  sense  ;  for  tkey 
ate,  they  drank,  they  bought,  they  sold,  ^-c.  (Luke,  17.  27.)  so 
that  they  had  no  reason  to  ask  ivhat  the  Almighty  could  do  for 
them?  for  they  lived  upon  his  bounty;  no  reason  to  bid  him 
depart  from  them,  who  had  been  so  kind  to  them.  Many  have 
their  houses  full  of  goods,  but  their  hearts  empty  of  grace,  and 
thereby  are  marked  for  ruin. 

4.  The  protestation  which  Eliphaz  makes  against  the  principles 
and  practices  of  those  wicked  people ;  But  the  counsel  of  the 
wicked  is  far  from  me.  Job  had  said  so,  (ch.  21. 16.)  and  Eliphaz 
will  not  be  behind  with  him.  If  they  cannot  agree  in  their  owir 
principles  concerning  God,  yet  they  agree  in  renouncing  the 
principles  of  those  that  live  without  God  in  the  world.  Note, 
Those  that  differ  from  each  other  in  some  matters  of  religion,  and 
are  engaged  in  disputes  about  iheni,  yet  ought  unanimously  and 
vigorously  to  appear  against  atheism  and  irreligion,  and  to  take 
great  care  that  their  disputes  do  not  hinder  either  their  vigour  or 
unanimity,  in  that  common  cause  of  God,  that  righteous  cause. 

3.  The  pleasure  and  satisfaction  which  the  righteous  shall  havp 
in  this.  (l.)In  seeing  \hc  wicked  destroyed,  v.  10.  They  shall 
see  it,  that  is,  observe  it,  and  take  notice  of  it ;  (Hos.  14.  9.)  and 
they  shall  be  glad,  not  to  see  their  fellow-creatures  miserable,  or 


JBefore  Clirist  1520. 


JOB,  XXII,  XXIII. 


The  Reply  of  Job. 


(Isa.  58. 14.)  and  that  which  will  lift  them  up,  is,  the  belief  of  this, 
that  God  will  save  the  humble  person.  They  that  humble  them- 
selves shall  be  exalted,  not  only  in  honour,  but  in  comfort. 

3.  That  he  should  be  a  blessing  to  his  country,  and  an  instru- 
ment of  good  to  many;  (u.30.)  God  shall,  in  answer  to  thy 
prayers,  deliver  the  island  of  the  innocent,  and  have  a  regard 
therein  to  the  pureness  oj  thy  hands,  which  is  necessary  to  the 
accejitableness  of  our  prayers,  1  Tim.  2.  8.  But,  because  we  may 
suppose  (he  p»nocent  not  to  need  deliverance,  (it  was  guilty  Sodom 
that  wanted  the  benefit  of  Abraham's  intercession,)  I  incline  to 
the  marginal  reading.  The  innocent  shall  deliver  the  island,  by 
their  advice,  (Eccl.i).  14,  15.)  and  by  their  prayers,  and  their 
interest  in  heaven.  Acts,  27.  24.  Or,  Jle  shall  deliver  those  that 
are  not  innocent,  and  they  are  delivered  by  the  pureness  of  thy 
kands;  so  it  may  be  read,  and  most  probably.  Note,  A  good 
man  is  a  public  good.  Sinners  fare  the  better  for  saints,  whether 
fhcy  are  aware  of  it  or  no.  If  Eliphaz  intended  hereby,  (as  some 
think  he  did,)  to  insinuate  that  Job's  prayers  were  not  prevailing, 
nor  hfs  hands  pure,  (for  then  he  would  have  relieved  others,  much 
more  himself,)  he  was  afterward  made  to  see  his  error,  when  it 
appeared  that  Job  had  a  better  interest  in  heaven  than  he  had  ; 
for  he  and  his  three  friends,  who,  in  this  matter,  were  not  inno- 
cent, were  delivered  by  the  pureness  of  Job's  hands,  ch.4'2.  8. 

CHAP.    XXUI, 

This  chapter  *fffntj  Job's  reply  to  Eliphaz;  in  this  riphj,  he  takes  no  notice  oJ 
his  Jmrrdu ;  cither  tiecau>,c  he  saw  it  teas  to  no  purpose,  or  because  he  liked 
the  good  counsel  Eliphaz  game  him  in  the  close  of  his  discourse  so  icell,  that  he 
would  make  no  answer  to  the  peevish  reflections  he  began  uilh ;  but  he  appeals 
to  God;  begs  t»  bate  kis  cause  heard,  and  doxibts  not  but  to  make  it  good, 
having  the  testimonTf  of  his  ovn  conscience  concerning  his  integrity.  Here 
seems  to  be  a  struggle  betuecn  flesh  and  spirit,  fear  and  faith, throughout  this 
chapter.  I.  He  compiaius  of  his  calamitous  condition,  and  especially  of  God's 
aithdraicings  from  him,  so  that  he  could  twX  get  his  appeal  heard,  (i;.  2 .  .  5.) 
nor  discern  the  meaning  of  God's  dealings  with  him,  (r.  8,  9.)  nor  gain  any 
hope  of  relief ,  ?,  13,14.  This  made  deep  impressions  of  trouble  and  terror 
vpon  him,  u.  1.5 . .  17.  But,  II.  In  the  midst  of  these  complaints,  he  comforts 
himself  with  the  assurance  of  God's  clemency,  (n.  G,  7.)  and  his  otcn  inte- 
grity, which  God  himself  was  a  Witness  to,  v.  10.  .12.  Thus  was  the  light  of 
his  day  like  that  spoken  of,  {Zech.  14.6,  7.)  neither  perfectly  clear  nor  perfectly 
dark,  but  at  eviiiiiig  time  it  was  liglit. 

1.  nnHEN  Job  answered  and  said,  2.  Even  to- 
X  day  is  my  complaint  bitter:  my  stroke  is 
heavier  than  my  groaning-.  3.  Oh  that  I  knew 
where  I  might  find  him!  that  I  might  come  cren 
to  his  seat!  4.  I  would  order  mij  cause  before  him, 
and  fill  my  mouth  with  arguments.  5.  I  would 
know  the  words  which  he  would  answer  me,  and 
understand  what  he  would  say  unto  me.  6.  Will 
he  plead  against  me  with  his  great  power?  No; 
but  he  would  put  strength  in  me.  7.  There  the 
righteous  might  dispute  with  him;  so  should  I  be 
delivered  forever  from  my  judge. 

Job  is  confident  that  he  has  wrong  done  him  by  his  friends, 
and  therefore,  ill  as  he  is,  he  will  not  give  up  the  cause,  nor  let 
•hem  have  the  last  word.     Here, 

I.  He  Justifies  his  own  resentments  and  representations  of  his 
trouble;  (u.  2.)  Even  to-day,  I  own,  my  complaint  is  bitter;  for 
the  affliction,  the  cause  of  the  complaint,  is  so.  There  are  worm- 
wood and  gall  in  the  affliction  and  misery,  my  soul  has  them  still  in 
remembrance,  and  is  imbittered  by  them,  Lam.3. 19.  20.  Even 
to-day  is  my  complaint  counted  rebellion:  so  some  read  it;  his 
friends  construed  the  innocent  expressions  of  his  grief  into  reflec- 
tions upon  God  and  his  providence,  and  called  them  rebellion. 
"But,"  says  he,  "I  do  not  complain  more  than  there  is  cause, /<«■ 
viy  stroke  is  heavier  than  my  (jroaning.  Even  to-day,  after  all  Vou 
have  said  to  convince  and  comfort  me,  still  the  pains  of  mv  bodv 
and  the  wounds  of  my  s))irit,  are  such,  tJiat  I  have  reason  enough 
l"r  my  complaints,  if  they  were  more  bitter  than  thov  are,  "     We 


wrong  God,  if  our  groaning  be  heavier  than  our  stroke;  like 
froward  children,  who,  when  they  cry  for  nothing,  have  justly 
something  given  them  to  cry  for;  but  we  do  not  wrong  ourselves, 
though  our  stroke  be  heavier  than  our  groaning,  for  little  said  is 
soon  amended. 

H.  He  appeals  from  tne  censures  of  his  friends  to  the  just  judg- 
ment of  God;  and  this  he  thought  was  an  evidence  for  him  that 
he  was  not  a  hypocrite,  for  then  he  durst  not  have  made  such  an 
appeal  as  this.  St.  Paul  comforts  himself  in  this,  that  he  that  judged 
him  was  the  Lord,  and  therefore  he  valued  not  man's  judgment, 
(iCor.  4.  3,  4.)  but  he  was  willing  to  wait  till  the  appointed  day 
of  decision  comes;  whereas  Job  is  impatient,  and  passionately 
wishes  to  have  the  judgment-day  anticipated,  and  to  have  his 
cause  tried  quickly,  as  it  were,  by  a  special  commission.  The 
apostle  found  it  necessary  to  press  it  much  upon  suffering  Chris- 
tians patiently  to  expect  the  Judge's  coming,  James,  5.  7.  .  9. 

1.  He  is  so  sure  of  the  equity  of  God's  tribunal,  that  he  longs 
to  appear  before  it;  (v.S.)  Oh  that  I  knew  whei'e  I  might  find  him  ! 
This  may  properly  express  the  pious  breathings  of  a  soul  convinced 
tliat  it  has,  by  sin,  lost  God,  and  is  undone  for  ever  if  it  recover 
not  its  interest  in  his  favour.  "Oh  that  I  knew  how  I  might  recover 
his  favour!  How  I  might  come  into  covenant  and  communion 
with  him !"  Mic.  6.  6,  7.  It  is  the  cry  of  a  poor  deserted  soul, 
"  Saw  ye  him  whom  my  soul  loveth?     Oh  that  I  kneic  where  I  might 

find  him!  Oh  that  he  who  has  laid  open  the  way  to  him,  would 
direct  nie  into  it,  and  lead  me  in  it!"  But  Job  here  seems  to  speak 
it  too  boldlv,  that  his  friends  wronged  him,  and  he  knew  not  which 
way  to  apply  himself  to  God,  to  have  justice  done  him,  else  he 
would  go  even  to  his  seat,  to  demand  it.  A  patient  waiting  for 
death  and  judgment  is  our  wisdom  and  duty;  and,  if  we  duly  con- 
sider things,  that  cannot  be  without  a  holy  fear  and  trerablmg ; 
but  a  passionate  wishing  for  death  or  judgment,  without  any  such 
fear  and  trembling,  is  our  sin  and  folly,  and  ill  becomes  us.  Do 
we  know  what  death  and  judgment  are,  and  are  we  so  very  ready 
for  them,  that  we  need  not  time  to  get  readier?  Woe  to  than  that, 
thus  in  a  heat,  desire  the  day  of  the  Lord,   Amos,  5.  18. 

2.  He  is  so  sure  of  the  goodness  of  his  own  cause,  that  he  longs 
to  be  opening  it  at  God's  bar,  (w.4.)  "  I  would  order  my  cause 
before  him,  and  set  it  in  a  true  light ;  I  would  produce  the  evidences 
of  my  sincerity  in  a  proper  method,  and  \\oul(\  fill  my  month  with 
arguments  to  prove  it."  We  may  apply  this  to  the  duty  of  prayer,  in 
which  we  have  boldness  to  enter  into  the  holiest,  and  to  come  even 
lo  the  footstool  of  the  throne  of  grace.  We  have  not  only  liberty 
o'  access,  but  liberty  of  speech.  We  have  leave,  (1.)  To  be  par- 
ticular in  our  requests,  to  order  our  cause  before  God,  to  speak  the 
whole  matter,  to  lay  before  him  all  our  grievances,  in  what  method 
we  think  most  proper;  we  durst  not  be  so  free  with  earthly  princes, 
as  an  humble  holy  soul  may  be  with  God,  (2.)  To  be  impor- 
tunate in  our  requests.  We  are  allowed,  not  only  to  pray,  l)ut  to 
plead;  not  only  to  ask,  but  to  argue;  nay,  io  fill  our  mouths  with 
arguments:  not  to  move  God,  (he  is  perfectly  apprized  of  the 
merits  of  the  cause  without  our  shewing,)  but  to  move  oui'selves, 
to  excite  our  fervency,  and  encourage  our  faith,  in  prayer. 

3.  He  is  so  sure  of  a  sentence  in  favour  of  him,  that  he  even 
longed  to  hear  it;  (v. 5.)  "I  would  know  the  words  xvhich  he 
would  ansiver  me,"  that  is,  "I  would  gladly  hear  what  God  will 
say  to  this  matter  in  dispute  between  you  and  me  ;  and  will 
entirely  acquiesce  in  his  judgment."  This  becomes  us,  in  all 
controversies;  let  the  word  of  God  determine  them;  let  us  know 
what  he  answers,  and  understand  what  he  says.  Job  knew  well 
enough  what  his  friends  would  answer  him  ;  they  would  condemn 
him,  and  run  him  down;  "But,"  (says  he,)  "  I  would  fain  know 
what  God  wotild  answer  me;  for  I  am  sure  his  judgment  is 
According  to  truth,  which  their's  is  not.  I  cannot  understand 
them,  they  talk  so  liltle  to  the  [lurpose;  but  what  he  says  I 
should  understand,  and  therefore  be  fully  satisfied  in." 

HI.  He  comforts  himself  with  the  hope  that  God  would  deal 
favourably  with  him  in  this  matter,  v. 6,  7.  Note,  It  is  of  great 
use  to  us,  in  every  thing  wherein  we  have  to  do  with  God,  to 
keep  up  good  thouglils  of  him-.     He  believes, 

1.  Thai  God   wo't'd   not  overpower  him;  that   he  would  nM 


Before  Clirist  1520. 


.UM),  XXTIT. 


The  Reply  oT  3  oh. 


deal  with  him  either  by  absolute  sovereignly,  or  in  strict  iii>!icc 
tmt  with  a  hiah  hand,  not  with  a  strons;-  liand  :  Mi//  /tr  p/rad 
cr/ains/  me  xcitli  his  great  power?  No,  Job's  friends  pleaded  a-^ainst 
bini  with  all  the  power  they  had;  but  will  (iud  dn  so  ^  No,  his 
power  is  all  just  and  holy,  whatever  men's  is:  against  tliose  lliiil 
are  obstinate  in  their  unbelief  and  iinpenitency,  God  will  jj/ecid 
tcit/i  /lis  great  power,  their  destruction  will  vomc  from  the  g/ory 
of  his  power;  but  with  his  own  people,  that  love  iiini  and  trust  in 
him,  he  will  deal  in  tender  eninpassion. 

2.  That,  on  the  contrary,  be  would  empower  him  to  plead  his 
own  cause  before  God  ;  "  7/e  woidd  px-t  sirengt/i  in  ?ne,  to  support 
nie  and  bear  me  up,  in  maintaining  mine  integrity."  Note,  The 
same  power  that  is  engaged  against  proud  sinners,  is  engaged  for 
humble  saints,  who  prevail  with  God  by  strength  derived  from 
him,  as  Jacob  did,   Hos.1'2.  3.     See  Ps.  08.  35. 

3.  That  the  issue  would  certainly  be  comfortable;  (i".7.)  There, 
in  the  court  of  heaven,  when  the  final  sentence  is  to  be  given,  the 
righteous  might  dispute  with  him,  and  come  off  in  his  righteous- 
ness. Now,  even  the  upright  arc  often  chastened  of  the  Lord,  and 
they  cannot  dispute  against  it ;  integrity  itself  is  no  fence  either 
against  calamity  or  calumny;  but  in  that  day,  t/iey  shall  not  be 
condemned  with  t/ie  world,  though  God  may  afflict  by  prerogative. 
T/ten  you  shall  discern  between  the  rigliteous  and  tlie  wicked, 
Rial.  3. 18.  So  vast  will  be  the  difference  between  them  in  their 
everlasting  state;  whereas  now  we  can  scarcely  distinguish  them, 
80  little  is  the  difference  between  them  as  to  their  outward  condi- 
tion, for  all  things  come  alike  to  all.  Then,  when  the  final  doom 
is  given,  "  I  shall  be  delivered  for  ever  from  my  Judge,"  that  is, 
"  I  shall  be  saved  from  the  unjust  censures  of  my  friends,  and 
from  that  divine  sentence  which  is  now  so  much  a  terror  to  me." 
Those  that  are  delivered  up  to  God  as  their  Owner  and  Ruler  shall 
be  for  ever  delivered  from  Iiim  as  their  Judge  and  .\venger:  and 
thei-e  is  no  flving  from  his  justice,  but  by  flying  to  his  mercy. 

8.  Behold,  I  i^o  forward,  but  he  is  not  there; 
and  backward,  but  I  cannot  perceive  him:  9.  On 
Ihe  left  hand,  where  he  doth  work,  but  I  cannot 
belioh! ///^m;  he  hideth  himself  on  the  rii;ht  hand, 
tliat  I  cannot  see  him:  10.  But  he  knoweth  the 
way  that  I  take  :  rvhen  he  hath  tried  me,  I  shall 
come  forth  as  gold.  11.  My  foot  hath  held  his 
sfep.'i,  his  way  have  I  kept,  and  not  declined. 
12.  Neither  have  I  gone  back  from  tlie  command- 
ment of  his  lips;  I  have  esteemed  the  words  of 
his  mouth  more  than  my  necessary yc>or^ 

Here, 

I.  Job  complains  that  he  cannot  understand  the  meaning  of 
God's  providences  concerning  him,  bui  was  quite  at  a  loss  about 
them  ;  (v.  8,  9.)  I  go  forward,  but  he  is  not  there,  &c.  Eliphaz  had 
bid  him  acquaint  himself  with  God;  "  So  I  would,  with  all  my 
heart,"  says  Job,  "  if  I  knew  how  to  get  acquainted  with  him.  " 
He  had  himself  a  great  desire  to  appear  before  God,  and  get  a 
hearing  of  his  case,  but  the  Judge  was  not  to  be  found;  look  which 
wav  he  would,  he  could  see  no  sign  of  God's  appearing  for  him  to 
clear  up  his  innocency.  Job,  no  doubt,  believed  that  God  is  everv- 
vhere  present;  but  three  things  he  seems  to  complain  of  here,  1. 
That  he  could  not  fix  his  thoughts,  nor  form  any  clear  judgment  of 
things  in  his  own  mind  :  his  mind  was  so  hurried  and  discomposed 
with  his  troubles,  that  he  was  like  a  man  in  a  fright,  or  at  his  wit's 
end,  who  runs  this  way,  and  that  way,  but,  being  in  confusion, 
brings  nothing  to  a  head.  By  reason  of  the  disorder  and  tumult  his 
spirit  was  in,  he  could  not  fasten  upon  that  which  he  knew  to  be 
in  God,  and  which,  if  he  could  but  have  mixed  faith  with  it,  and 
«iwelt  upon  it  in  his  thoughts,  would  have  been  a  support  to  him. 
It  is  the  common  complaint  of  those  who  are  sick  or  mehincholv, 
that,  when  they  would  think  of  that  which  is  good,  they  can  make 
nothing  of  it.  2.  That  he  could  not  find  out  the  cause  of  his 
troubles,  nor  the  sin  which  provoked  God  to  contend  with  him  :   he 


took  a  view  of  his  whole  conversation,  turned  to  e^ery  side  of  it, 
and  could  not  perceive  wherein  he  had  sinned  more  tlian  others, 
for  which  he  should  thus  be  punished  more  than  others;  nor  could 
he  discern  what  other  end  God  slioid<l  aim  at  in  afflicting  him  thus. 
3.  That  he  could  not  foresee  what  would  be  in  the  end  hereof, 
whether  God  wouhi  deliver  him  at  all,  nor,  if  he  did,  when,  or 
ivliich  way :  he  saw  not  his  signs,  nor  was  there  any  to  tell  him  how 
long;  as  the  church  complains,  Ps.  74.  9.  He  was  quite  at  a  loss 
(o  know  what  God  designed  to  do  with  him;  and  whatever  con- 
jecture he  advanced,  still  something  or  other  appeared  Hgainst  it. 

II.  He  satisfies  himself  with  this,  that  (iod  himself  was  a  Witness 
to  his  integritv,  and  therefore  did  not  doubt  hut  the  issue  would  \>e 
good.      After  Job  had  almost  lost  himself  in   tlie  labyrinth  of  the 
divine  counsels,  how  contentedly  does  he  sit  down,  at  length,  witli 
this  thought,  "  Though  /  know  not  the  way  that  he  takes,  (fur  Ant 
way  is  in  the  sea,  and  his  path  in  tlie  great  waters,  his  thnughls  and 
ways  are  infinitely  above  ours,  and  it  would  Iw  presunqrfion  in  us 
to  pretend  to  judge  of  them,)  yet  /te  knows  t/ie  way  that  f  take," 
u^lO.     That  is,   i.   He  is  acquainted  with  it.     His  friends  judged 
of  that  which  tliey  did  not  know,  and  therefore  charged  him  with 
that  which  he  was  never  guilty  of;   but  God,  who  knew  every  step 
he  had  taken,  would   not  do'so,  Ps.  139. 3.     Note,  It  is  a  great 
comfort  to  those  who  mean  honestly,  that  God  understands  their 
meaning,  though  men  do  not,  cannot,  or  will  not.    2.  He  approves 
of  it:   "  He  knows  that  ho\vevcr  I   may  sometimes  have  taken  a 
false  step,  yet  I  have  still  taken  a  good xcay ;  have  chosen  the  way  of 
truth,  and  therefore  he  knows  it,"  that  is,  He  accepts  it,  and  is 
well  pleased  with  it,  as  he  is  said  to  know  the  icag  of  t/ie  righteous, 
Ps.  1.6.     This  comforted  the  prophet;  (Jer.  12.  3.)    Thou   /last 
tried  my  heart  toward  tliee.     From  this  Job  infers.  When  lie  katk 
tried  me,  I  shall  come  forth  as  gold.      They  that  keep  the  way  of 
the  Lord,  mav  comfort  themselves,  when  they  are  in  affliction,  with 
these  three  things,   (1.)  That  they  are  but  tried  ;  it  is  not  intended 
for  their  hurt,  but  for  their  honour  and   benefit;  it  is  the  trial  of 
their  faith,  1  Pet.  1.7.      (2.)   That,  when   they   are   sufficiently 
tried,  they  shall  come  forth  out  of  the  furnace,  and  not  be  left  to 
consume  in  it  as  dross  or  reprobate  silver.    The  trial  will  have  an 
end;   God  xeill  7int  contend  for  ever.      (3.)  That  they  shall  come 
forth   as  gold,  pure  in  itself,   and   precious  to  the  refiner:    they 
shall  come  fortli  as  gold  o;)proved   and  improved;  found  to   be 
good,   and  made  to  be  better.     Afflictions  are  to  us,  as  we  are; 
those  that  go  gold  into  the  furnace,  will  come  out  no  worse. 

Now  that  which  encouraged  Job  to  hope  that  his  present  trou- 
bles  would  thus  end  well,  was,  the  testimony  of  his  conscience  for 
him,  that  he  had  lived  a  good  life  in  the  fear  of  God. 

[l.j  That  God's  way  was  the  way  he  walked  in;  {v.  11.)  "  My 
foot  /lath  /le/d  Ids  steps,"  thnt  is,  '*  held  to  them,  held  close  to 
them;  the  steps  he  takes.  I  have  endeavoured  to  conform  niy- 
self  to  his  example."  Good  people  are  followers  of  God  :  or,  "  I 
have  accommodate<l  myself  to  his  providence,  and  endeavoured  to 
answer  all  the  intentions  of  that  ;  to  follow  Providence  step  by 
step."  Or,  "  His  steps  are  the  steps  he  has  appointed  me  to  take; 
the  way  of  rclijrion  and  serious  godliness — that  way  I  have  kept, 
and  have  not  declined  from  it ;  not  only  not  turned  back  from  it 
by  a  total  apostacv,  but  not  turned  aside  out  of  it  by  any  wilful 
transgression."  His  holding  God's  steps,  and  keeping  his  way, 
intimate  that  the  tempter  had  used  all  his  arts  by  fraud  and  force 
to  draw  him  aside;  but,  with  care  and  resolution,  he  had,  by  the 
grace  of  God  hitherto  persevered,  and  those  that  will  do  so,  must 
hold  and  keep,  hold  with  resolution,  and  keep  with  watchfulness. 

[2.]  That  God's  word  was  the  ride  he  walked  by;  (('.12.)  he 
governed  himself  bv  t/ie  commandment  of  God's  lips,  and  would 
not  go  back  from  that,  but  s;o  forward  accordinc^  to  it.  \A  h;itever 
difficulties  we  may  meet  with  in  the  way  of  God's  commandments, 
though  they  lead  us  through  a  wilderness,  yet  we  must  never  think 
of  going  back,  but  must  press  on  toward  the  mark ;  Job  kept  close 
to  the  law  of  God  in  his  conversation,  for  both  his  judgment  and 
his  affection  led  him  to  it.  /  /lave  esteemed  the  words  of  his  mouth 
more  than  my  necessary  food;  that  is.  He  looked  upon  it  as  his 
necessary  food  ;  he  could  as  well  have  lived  without  his  daily  bread 
as  without  tlic  word  of  God.     /  /tare  /aid  it  vp;  so  the  word  is,  ar 


Before  Christ  1520. 


JOB.  xxin,  XXIV. 


The  Reply  of  Job. 


those  that  lay  up  provision  for  a  siege,  or  as  Josejih  !ai>l  up  corn 
before  the  faniii'.e.  Eliphaz  had  bid  him  lay  vp  God's  words  in 
his  heart,  c/i.  '22.  22.  "  I  do, "  sajs  he,  "  and  aluavs  did,  that  I 
might  not  sin  against  him,  and  tiiat,  like  the  good  householder,  I 
might  bring  forth  for  the  good  of  others."  Note,  The  «ord  ol 
God  is  to  our  souls  as  our  necessary  food  is  to  our  bodies;  it 
sustains  the  s))iritual  life,  and  strengthen.s  us  for  the  actions  of 
life;  it  is  that  which  we  cannot  subsist  without,  and  which  nothing 
else  can  make  up  the  want  of:  and  we  ought  therefore  so  to 
esteem  it,  to  take  pains  for  it,  hunger  after  it,  feed  upon  it  with 
delight,  and  nourish  our  souls  with  it;  and  this  will  be  our  re- 
joicing in  the  day  of  evil,  as  it  was  Job's  here. 

13.  But  lie  is  in  one  mind,  and  who  can  turn 
him?  and  tv/iat  his  soul  desireth,  even  t/iat  he 
doeth.  14.  For  he  performeth  the  tiling  that  is 
appointed  for  me :  and  many  sucli  things  are  with 
him.  15.  Therefore  am  I  troubled  at  his  presence  ; 
when  I  consider,  I  am  afraid  of  him.  IG.  For  God 
maketh  my  heart  soft,  and  the  Almighty  trouldeth 
me:  17.  Because  I  was  not  cut  off  before  the 
darkness,  neither  hath  he  covered  the  darkness 
from  my  face. 

Some  uKike  .lol)  to  complain  here,  that  God  dealt  unjustly  and 
unfairly  «ith  him,  in  proceeding  to  ]iunish  him  without  the  least 
relenting  or  relaxation,  though  he  had  such  incontestable  evi- 
dences to  ])ro(luce  of  his  innocency.  I  am  loath  to  think  hoh 
Job  would  charge  the  holy  God  with  inicpiity;  but  his  comjjlaint 
is  indeed  bitter  and  peevish,  and  he  reasons  himself  into  a  sort  of 
a. patience  per  force,  which  he  cannot  do  without  reflecting  upon 
God,  as  dealing  hardly  with  him:  but  he  must  bear  it,  because 
he  cannot  help  it ;  the  worst  he  says,  is,  that  God  deals  unaccount- 
ably with  him. 

1.  He  lays  down  good  truths,  which  were  capable  of  a  good 
improvement,   i'.13,  14. 

(l.)That  God's  counsels  are  immutable;  He  is  in  one  mind, 
and  who  can  turn  him?  He  is  one.  So  some  read  it,  or  in  one; 
he  has  no  counsellors  by  whose  interest  he  might  be  prevailed 
with  to  alter  his  purpose:  he  is  one  with  himself,  and  never  alters 
his  mind,  never  alters  his  measures.  Prayer  has  pievailed  to 
change  God's  way  and  his  providence,  but  never  was  his  vill  or 
purpose  changed;   for  known  unto  to  God  arc  all  his  works. 

(2.)  That  his  power  is  irresistible;  What  his  soul  desires  or 
dcsisins,  even  t'-.at  he  does,  and  nothing  can  stand  in  his  wav,  or 
put  him  upon  new  counsels.  Men  desire  many  tilings,  which 
eill'.er  they  may  not  do,  or  cannot  do,  or  dare  not  do  ;  but  God 
has  an  incontestable  sovereignty;  his  will  is  so  perfectly  pure  and 
right,  that  it  is  highly  fit  he  should  pursue  all  its  determinations; 
and  he  has  an  uncontrollable  power;  none  can  stay  his  hand. 
Whatever  the  Lord  pleased,  that  did  he,  (Ps.l35.  6.)  and  always 
will,  for  it  is  always  best. 

(3.)  That  all  he  does,  is  according  to  the  counsel  of  his  will  ; 
(v.  14.')  He  performs  the  thing  that  is  appointed  for  me;  whatever 
happens  to  us,  it  is  God  that  performs  it;  (Ps.  57.  2.)  and  an 
admirable  performance  the  whole  will  appear  to  be,  wIk-ii  the 
mystery  of  God  shall  be  finished.  He  performs  all  that,  ar.d  th:ii 
only,  which  was  appointed,  and  in  the  appointed  time  and  method  ; 
this  may  silence  us,  for  what  is  appointed  cannot  be  altered.  But 
to  consider,  that,  when  God  was  appointing  us  to  eternal  life  and 
plory  as  our  end,  he  was  appointing  to  this  condition,  this  afflic- 
tion, whatever  it  is,  in  our  way,  this  may  do  more  than  silence 
lis,  it  may  satisfy  us  that  it  is  all  for  the  best';  though  what  he  does 
we  know  not  now,  \\e  shall  know  hereafter. 

(4.)  That  all  he  docs,  is  according  to  the  custom  of  his  provi- 
<lence:  Many  svch  things  are  with  /u'»(,  that  is,  He  does  nianv 
tilings  in  the  course  of  his  providence,  which  we  can  give  no  ac- 
count of,  but  must  resolve  into  his  ab.solute  Eovereitrutv.  Uliat- 
evcr  trouble  we   are   in,  others  have  been  in  the  like;  our  case  is 


not  singular,  the  same  afflictions  are  accomplished  in  our  brethren, 
I  Pet.  o.  9.  Are  we  sick  or  sore,  impoverished  and  stripped,  chil- 
dren lemoved  by  death,  or  friends  unkind  t  This  is  what  God  has 
appointed  for  us,  and  many  such  things  are  with  him.  Shall  the 
earth  be  forsaken  for  us? 

2.  He  makes  but  a  bad  use  of  these  good  truths;  had  he  duly 
considered  them,  he  might  have  said,  "Therefore  am  I  easy  and 
pleased,  and  well  reconciled  to  the  way  of  my  God  concerning 
me;  therefore  will  I  rejoice,  in  hope  that  my  troubles  will  issue 
well  at  last."  But  he  said.  Therefore  am  I  troubled  at  his  pre- 
sence, V.  15.  Those  are  indeed  of  troubled  spirits,  who  are 
troubled  at  the  presence  of  God;  as  the  psalmist,  who  remembered 
God,  and  was  troubled,  Ps.  77.  3.  See  what  confusion  poor  Job 
was  now  in,  for  he  contradicted  himself :  just  now,  he  was  troubled 
for  God's  absence;  (u. 8,  9.)  now  he  is  troubled  at  his  presence; 
Wheti  I  consider,  I  am  afraid  of  him.  What  he  now  felt,  made 
him  fear  worse:  there  is  indeed  that  which,  if  we  consider  it,  v\ill 
shew  that  we  have  cause  to  be  afraid  of  God — his  infinite  justice 
and  purity,  compared  with  our  own  sinfulness  and  vileness;  but 
if,  withal,  we  consider  his  grace  in  a  Redeemer,  and  our  com- 
pliance with  that  grace,  the  fears  will  vanish,  and  we  shall  see 
cause  to  hope  in  him. 

See  what  impressions  were  made  upon  him  by  the  wounds  of  his 
spirit.  (1.)  lie  was  very  fearful;  (u.lG.)  The  Almighty  troubled 
him,  and  so  made  his  licart  soft,  that  is,  utterly  unable  to  bear  any 
thing,  and  afraid  of  everything  that  stirred.  There  is  a  gracious 
softness,  like  that  of  Josiah,  whose  heart  was  tender,  and  trembled 
at  the  word  of  God;  this  is  meant  of  a  grievous  softness,  which 
apprehends  every  thing  that  is  present  to  be  pressing,  and  every 
thing  future  to  be  threatening.  (2.)  He  was  very  fretful,  peevish 
indeed,  for  he  quarrels  with  God,  a;.  17.  [1.]  Because  he  did 
not  die  before  his  troubles,  that  he  might  never  have  seen  tlieni; 
(Because  I  was  not  cut  off  before  the  darkness;)  and  yet  if  in  the 
height  of  his  prosperity  he  had  received  a  summons  to  the  grave, 
he  would  have  thought  it  hard.  This  may  help  to  reconcile  us  to 
death  whenever  it  comes,  that  we  do  not  know  what  evil  we  may 
be  taken  away  from.  But  when  trouble  is  come,  it  is  folly  to 
wish  we  had  not  lived  to  see  it,  and  it  is  better  to  make  the  best 
of  it.  [2.]  Because  he  was  left  to  live  so  long  in  his  troubles 
and  the  darkness  was  not  covered  from  his  face  by  his  being  hi.l 
in  the  grave.  We  should  bear  the  darkness  better  than  thus,  if  we 
would  but  remember,  that  to  the  upright  there  sometimes  arises  a 
marvellous  light  in  the  darkness;  however,  there  is  reserved  fol 
them  a  more  marvellous  light  after  it. 

CHAP.  XXIV. 

Job,  havingy  by  his  complaints  in  the  forcgcing  chapter^  given  vent  to  his  pcO' 
sion^  and  thereby  gained  some  ease,  breaks  them  ojf  abruptly,  and  now  applies 
himself  to  a  further  discussion  of  the  doctrinal  controvn'sy  between  him  and  his 
J'riendSy  concerning  the  prosperity  of  ictcked  people.  Thai  many  live  at  ease, 
who  yet  are  ungodly  and  profane,  and  despise  all  the  exercises  of  devotion)  he 
had  shewed,  ch.2X.  Now  here  he  goesfurtheVy  and  shews  (hat  many  who  are 
i?iischicvous  to  mankind.,  and  live  in  open  defiance  to  all  the  laws  of  justice  and 
common  honesty,  yet  thrive  and  succeed  in  their  uyirighteous  practices ;  and 
we  do  not  see  them  reckoned  with  in  this  world.  What  he  had  said  before^ 
(ch.  12,  G.)  'Mie  tabernacles  of  robhers  prosper,  he  here  enlarges  upon.  He 
lays  down  his  general  proposition,  (f.  1-)  That  the  punishment  of  wicked 
people  is  not  so  risible  and  apparent  as  his  friends  supposed;  and  then  proves 
it  by  an  induction  of  particulars.  J.  Those  that  openly  do  wrong  to  their 
poor  iicighbours,  are  not  reckoned  u'iih,  Jwr  the  injured  righttd,  {v.  2.  .12.) 
though  the  former  are  very  barbarous,  v.  21,  22.  II.  Those  that  secretly  prac- 
tise mischief  often  go  undiscovered  and  unpunished,  v.  12.  .}7.  HI.  Thai 
God  punishes  such  by  secret  judgtnents,  and  reserves  them  for  futvre  judgments, 
V.  IS.  .20.  and  v.  23.  .25.  So  that,  upon  the  whole  matter,  ice  cannot  say, 
that  all  who  are  in  trouble  are  wicked  ;  for  it  is  ccrlaiK^  that  all  who  are  I 
prosperi'y  are  not  righteous. 

1 .  T")S  7HY,  seeing  times  are  not  hidden  from  tli^ 
V  V  Almighty,  do  they  that  know  him  nol 
seehisdays?  2.  *SV)w^  remove  the  Innd-niarks  ;  thev 
viol'-'nlly  lake  nwny  fiock:^,  and  feed  thereof.  3. 
Tlioy  drive  aw;iy  llic  iir-^sof  ll»e  fatherless,  thev  tak? 


Before  Clirist  15-20. 


JOB,  XXIV. 


Tlie  Rppl)'  of  Job. 


the  widow's  ox  for  a  pledge.  4.  They  turn  the 
needy  out  of  the  way:  the  poor  of  the  earth  hide 
Itiemselves  together.  5.  Behold,  as  wild  asses  in 
the  desert,  go  they  forth  to  their  work  ;  rising  be- 
times for  a  prey:  the  wilderness  ;/*<?/<:/<;?/(  food  for 
them  and  for  their  children.  6.  They  reap  ever// 
one  his  corn  in  Ihe  field:  and  they  gather  the  vin- 
tage of  the  wicked.  7.  They  cause  the  naked  to 
lodge  without  clothing,  that  thei/  have  no  covering 
in  the  cold.  8.  They  are  wet  with  the  showers  of 
the  mountains,  and  embrace  the  rock  for  want  of 
a  shelter.  9.  They  pluck  the  fatherless  from  the 
breast,  and  take  a  pledge  of  the  poor.  10.  They 
cause  him  to  go  naked  without  clothing,  and  they 
take  away  the  sheai  from  the  hungry ;  11.  Which 
make  oil  within  their  walls,  and  tread  /Aeer  wine- 
presses, and  suffer  thirst.  12.  Men  groan  from 
out  of  the  city,  and  the  soul  of  the  Avounded  crieth 
out:  yet  God  layeth  not  folly  to  them. 

Job's  friciuls  liad  been  very  positive  in  it,  that  they  should 
soon  see  Ihe  fall  of  kicked  people,  how  iiiueli  soever  they  niight 
prosper  for  a  \vliile.  By  no  means,  says  Job,  tlinuyk  times  aye 
not  hidden  from  t/te  Alniiyhty,  yet  they  that  hnoiv  him  do  nnt  pre- 
sently see  his  day,  v.\.  1.  He  takes  it  for  granted,  that  times  are 
not  hid  from  the  Almighty:  past  times  are  nnt  hid  from  his  judg- 
ment, (Eccl.3.15.)  ])respnt  times  are  not  hid  from  his  providence, 
jMatlh.  10. 29.)  future  times  are  not  hid  from  his  prescience, 
Acts,  15. 13.  God  governs  ll;e  world,  and  therefore  M'e  mav  he 
sure  he  takes  cognizance  of  it:  bad  times  are  not  hid  from  him, 
though  the  bad  men,  that  make  the  times  bad,  sav  one  to  another 
that  he  has  forsaken  the  earth,  Ps.  94.  6,  7.  Every  man's  times 
are  in  his  hand  and  under  his  eye,  and  therefore  it  is  in  his  power 
to  make  the  times  of  wicked  men  in  this  world  nsiserabie  ;  he  fore- 
sees the  time  of  every  man's  death,  and  therefore,  if  wicked  men 
die  before  they  are  jninishcd  for  their  wickedness,  we  cannot  sav, 
"  They  escaped  him  by  surprise  ;"  he  foresaw  it,  nav,  he  ordered 
it.  Before  Job  will  inquire  into  the  reasons  of  the  prosperity  of 
wicked  men,  he  asserts  Ciod's  omniscience,  as  one  prophet,  in  a 
like  case,  asserts  his  righteousness,  (Jer.  12.  1.)  another  his  holi- 
ness, (Hab.  1.13.)  another  his  goodness  to  his  own  people, 
Ps.  73.  1.  General  truths  must  be  held  fas',  though  we  may  iind 
it  difficult  to  reconcile  tnem  to  particular  events.  2.  He  yet  asserts, 
that  they  who  know  him,  that  is,  wise  and  good  p.eople  who  are  ac- 
quainted with  him,  and  with  whom  his  secret  is,  r/o  not  see  his  days, 
not  the  day  of  h.is  judging  for  them;  this  was  thelhiiiglie  com- 
plained of  in  his  own  case,  {eh.  23.  8.)  That  he  could  not  see  God 
appearing  on  his  behalf  to  plead  his  cause;  nor  the  day  of  his  judg- 
ing against  open  and  notorious  sinners,  that  is  called  his  day, 
Ps.  37. 13.  We  believe  that  day  will  come,  but  we  do  not  see  it, 
because  it  is  future,  and  its  presages  secret.  3.  Though  this  is  a 
mystery  of  Providence,  \el  there  is  a  reason  for  it,  and  we  shall 
shortly  know  why  the  juda;ment  is  deferred;  even  the  wisest,  and 
those  who  know  God  best,  do  not  yet  see  it.  God  will  exercise 
tieir  faith  and  patience,  and  excite  their  prayers  for  the  coming 
of  his  kinjrdom,  for  which  they  are  to  ery  day  and  night  to  him, 
Luke,  18.  T. 

For  the  proof  of  this,  that  wicked  people  prosper,  he  specifies 
two  sorts  of  unrighteous  ones,  whom  all  the  world  saw  thriving 
in  their  iniquitv. 

I.  Tyrants,  and  those  that  do  wrong  under  pretence  of  law 
and  authority.  It  is  a  melanchjilv  sight,  which  has  often  been 
seen  under  the  sun,  u^ickcdness  in  the  place  of  judgment,  Eccl.3. 10. 
The  unregarded  tears  of  the  oppressed,  while  on  the  side  of  the 
oppressors  there  ivas  poicer,  Ecd.  4. 1.  Tru  violent  perverting  of 
■JL'stiee  and  j>:dgmertt,  Eccl.  5.  8. 


1 .  They  disseize  their  neighbours  of  their  real  estates,  which 
came  to  them  by  descent  from  their  anccstor.s.  They  remove 
the  land-marks,  under  pretence  that  they  were  misplaced;  (v.  2.) 
and  so  they  encro  tcli  upon  their  neighbours'  rights,  and  think 
they  effectually  secure  that  to  their  posterity,  «hicli  thev  have  got 
wrongfully,  by  making  that  to  be  an  an  evidence  for  tkcm,  which 
should  have  been  an  evidence  for  the  rightful  owner.  This  was 
forbidden  by  the  law  of  Moses,  (Dent.  19.  14.)  under  a  curse, 
Deut.  27.  17.  Forging  or  destroying  deeds  is  now  a  crime  equi- 
valent to  this. 

2.  They  disposses  them  of  their  personal  estates,  under  colout 
of  justice;  they  violently  take  away  flocks,  ])retending  they  are 
forfeited,  and  feed  thereof;  as  the  rich  man  took  the  ]K)or  man's 
ewe-lamb,  2  Sam.  12.  4.  If  a  poor  fatherless  child  has  but  an  a.ss 
of  his  own  to  get  a  little  money  with,  they  find  some  colour  or 
other  to  take  it  away,  because  the  owner  is  not  able  to  contest 
with  them.  It  is  all  one  if  a  widow  has  but  an  ox  for  what  little 
husbandry  she  has;  under  pretence  of  distraining  for  some  small 
debt,  or  arrears  of  rent,  this  ox  shall  be  taken  for  a  pledge, 
though  perhaps  it  is  the  widow's  all.  God  has  taken  it  among 
the  titles  of  bis  honour  to  be  a  Father  of  the  fatherless,  and  n 
Jndge  of  the  widows;  and  therefore  those  will  not  be  reckoned 
his  friends,  that  do  not  to  their  utmost  to  protect  and  help  them; 
but  those  he  will  certainly  reckon  with  as  his  enemies,  that  vex 
and  oppress  thein. 

3.  Tneytake  all  occasions  to  offer  personal  abuses  to  them,  v.  4. 
They  will  mislead  them  if  they  can,  when  thev  meet  tliem  on  Ihe 
highway,  so  that  the  jioor  and  neeily  are  forced  to  hide  themselves 
from  them;  having  no  other  way  to  secure  themselves  from  them. 
They  love  in  their  hearts  to  banter  people,  and  to  nrike  fools  of 
iheni,  and  do  them  a  luischief  if  they  can,  esjieciaily  to  triumph 
over  a  poor  jierson,  whom  they  turn  out  of  the  way  of  getting 
relief,  thivatcn  to  |)unish  then  as  vagabonds,  ami  so  force  them 
to  abscond,  and  laugh  at  them  when  they  have  done. 

Some  undei-stand  tliose  barbarous  actions  (r.  9,  10.)  to  be  done 
by  those  oppressors  that  |)rctend  law  for  what  they  <lo.  They 
pitich  the  fatherless  from  the  breast  ;  that  is,  having  made  poor 
infants  fafh.erless,  thev  make  them  motherless  too;  lia\ing  taken 
away  the  father's  life,  they  break  the  mother's  heart,  and  so 
starve  (he  children,  an<l  leave  them  to  perish.  Pharaoh  and  Herod 
plucked  the  children  from  the  breast  to  the  sword  ;  and  we  read 
of  ehildren  brought  jorth  to  the  murderers,  Hos.9.13.  Those  are 
inhuman  murderers  indeed  that  can  with  so  much  pleasure  suck 
innocent  blood.  They  take  a  pledge  of  the  poor ;  nay,  they  take 
the  ))oor  themselves  for  a  pledge,  as  some  read  it,  and,  jirobably, 
it  was  under  this  pietence  that  [Ucy  pliiektd  thr  fatherless  from 
the  breast,  distraining  them  for  slaves,  as  Neh.;).  5.  Cruelty  t* 
the  poor  is  great  wickedness,  and  cries  aloud  for  vengeance. 
Those  who  shew  no  mercy  to  them  that  lie  at  their  mercy,  slnl! 
themselves  have  judgment  without  mercy. 

Another  instance  of  their  barbarous  treatment  of  tlio<e  tliey  have 
advantase  against,  is,  that  they  take  from  them  even  their  m-ics- 
sary  food  and  raiment :  they  squeeze  them  so  with  their  extortion, 
that  thev  make  them  go  naked  icithout  clothing,  (v.  10.)  and  so 
catch  their  death.  And,  if  a  poor  hungry  family  has  gleaned  a 
sheaf  of  com,  to  make  a  little  cake  of,  that  they  may  eat  it  and  die, 
even  that  thev  take  away  from  them,  being  well  ))leased  to  see 
them  perish  for  want,  while  they  themselves  are  fed  to  the  full. 

4.  They  are  very  oppressive  to  the  labourers  they  employ  in 
their  service;  they  not  only  give  them  no  wages,  though  the  la- 
bourer Ls  worthy  of  his  hire;  (and  this  is  a  crying  sin.  Jam. 5.  4.) 
but  thev  will  not  so  much  as  give  them  meat  and  drink:  those  that 
carry  their  sheaves  are  hungry :  so  some  read  it,  (r.lO.)  and  it 
agrees  with  r.ll.  that  those  who  make  oil  uilhin  their  n-alh,  and 
with  a  great  deal  of  toil  labour  at  the  wine-presses,  yet  suffer 
thirst,  which  was  worse  than  muzzling  the  mouth  of  the  o\  thai 
treads  out  the  corn.  Those  mniters  forget  that  they  have  a  ^Iastc^ 
in  heaven,  who  will  not  allow  the  ncces.sary  siqiports  of  life  to 
their  servants  and  labourers,  not  caring  whether  tiiey  can  live  by 
their  labour  or  no, 

5.  It  is  not  only  a'.nong  the  poor  couulry  ):copIe,  but  in  the  cities 


Before  Christ  1520. 


JOB,  XXIV. 


The  Reply  of  Job. 


also,  that  we  seethe  tears  of  the  oppressed,  (n.  12.)  men  groan 
from  out  of  the  city,  where  the  rich  merchants  and  traders  are  as 
cruel  with  their  poor  debtors,  as  the  landlords  in  the  country  are 
with  their  poor  tenants.  In  cities,  such  cruel  actions  as  these  are 
more  observed  than  in  obscure  corners  of  the  country,  and  the 
wrona;ed  have  easier  access  to  justice  to  right  themselves;  and  yet 
the  oppressors  there  fear  neither  the  restraints  of  the  law,  nor  the 
just  censures  of  their  neighbours,  but  the  oppressed  groan  and  cry 
out  like  wounded  men,  and  can  no  more  ease  and  help  themselves, 
for  the  oppressors  are  inexorable,  and  deaf  to  their  groans. 

IF.  He  speaks  of  robbers,  and  those  that  do  wrong  by  down- 
right force,  as  the  bands  of  the  Sabeans  and  Chaldeans,  which 
had  lately  plundered  him;  he  does  not  mention  them  particularly, 
lest  he  should  seem  partial  to  his  own  cause,  and  to  judge  of  men 
(as  we  are  apt  to  do)  by  what  they  are  to  us;  but  among  the 
Arabians,  the  children  of  the  east,  (Job's  country,)  there  were 
those  that  lived  by  spoil  and  rapine,  making  incursions  upon  their 
neighbours,  and  robbing  travellers.  See  how  they  are  described 
here,  and  what  mischief  they  do,  i'.  5.  .8.  1.  Their  character  is, 
that  they  are  as  wild  asses  in  the  desert,  untamed,  untractable,  un- 
reasonable, Ishniael's  character;  (Gen.  16. 12.)  fierce  and  furious, 
and  under  no  restraint  of  law  or  government,  Jer.2.  23,  24.  They 
choose  the  deserts  for  their  dwelling,  that  they  may  be  lawleis 
and  unsociable,  and  that  they  may  have  opportunity  o(  doing  the 
more  mischief.  The  desert  is  indeed  the  fittest  place  for  such  wild 
people,  cA.39.  6.  But  no  desert  can  set  men  out  of  the  reach  of 
God's  eye  and  hand.  2.  Their  trade  is  to  steal,  and  to  make  a 
prey  of  all  about  them.  They  have  chosen  it  as  their  trade  ;  it  is 
their  work,  because  there  is  more  to  be  got  by  it,  and  it  is  got  more 
easily  than  by  an  honest  calling.  They  follow  it  as  their  trade, 
they  follow  it  closely  ;  they  go  forth  to  it  as  their  work,  as  man  goes 
forth  to  his  labour,  Ps.  104.  23.  They  are  diligent,  and  lake  pains 
at  it;  they  rise  betimes  for  a  prey;  if  a  traveller  be  out  early,  they 
will  be  out  as  soon  to  rob  him  ;  they  live  by  it  as  a  man  lives  by  his 
trade;  the  wilderness  (not  the  grounds  there,  but  the  roads  there) 
yicldcth  food  for  them  and  for  their  children:  they  maintain  them- 
selves and  their  families  by  robbing  on  the  highway,  and  bless 
themselves  in  it  without  any  remorse  of  compassion  or  conscience, 
and  with  as  much  security  as  if  it  were  honestly  got ;  as  Ephraim, 
Hos.  12.  7,  8.  3.  See  the  mischief  they  do  to  the  country.  They 
not  only  rob  travellers,  but  they  make  incursions  upon  their  neigh- 
bours, and  reap  every  one  his  corn  in  the  field,  (v.  6.)  that  is,  They 
enter  upon  other  people's  ground,  cut  their  corn,  and  carry  it 
away  as  freely  as  if  it  were  their  own :  even  the  xcickcd  gather  the 
vintage,  and  it  is  their  wickedness;  or,  as  we  read  it,  They  gather 
the  vintage  of  the  wicked ;  and  so  one  wicked  man  is  made  a 
scourge  to  another.  What  the  wicked  got  by  extortion,  (which  is 
their  way  of  stealing,)  these  robbers  get  from  them  in  their  way 
of  stealing;  thus  oftentimes  are  the  spoilers  spoiled,  Isa.  33.  1. 
4.  The  misery  of  those  that  fall  into  their  hands;  (d.  7,  8.)  They 
cavsc  the  naked,  whom  they  have  stripped,  not  leaving  them  the 
clothes  to  their  backs,  to  lodge,  in  the  cold  nights,  without  cloth- 
ing, so  that  they  are  wet  with  the  showers  of  the  mountains,  and, 
for  want  of  a  better  shelter,  embrace  the  rock,  and  are  glad  of  a 
cave  or  den  in  it  to  preserve  them  from  the  injuries  of  the  weather. 
Eliphaz  had  charged  Job  with  such  inhumanity  as  this,  concluding 
that  Providence  would  not  thus  have  stripped  hira  if  he  had  not 
first  stripped  the  naked  of  their  clothing,  ch.  22.  G.  Job  here  tells 
him,  llicre  were  those  that  were  really  guilty  of  those  crimes  with 
whicli  he  was  unjustly  charged,  and  yet  prospered  and  had  suc- 
cess in  their  villainies;  the  curse  they  laid  themselves  under 
working  invisibly:  and  Job  thinks  it  more  Just  to  argue,  as  he  did, 
from  an  open  notorious  course  of  wickedness  to  a  secret  and  future 
pjnishment,  than  to  argue,  as  Eliphaz  did,  from  nothing  but 
present  trouble,  to  a  course  of  past  secret  iniquity. 

The  impunity  of  these  oppressors  and  spoilers  is  expressed  in 
one  word  ;  {v.  12.)  Yet  God  layeih  not  folly  to  them,  that  is,  he 
does  not  immediately  prosecute  them  willi  Iiis  judgments  for  these 
crimes,  nor  make  them  examples,  and  so  evince  their  folly  to  all 
the  world.  He  that  gets  riches,  and  not  by  right,  at  his  end  shall 
btafool,  Jer.  17.  11.     But  while  he  prospers  he  passes  for  a  wist 


man,  and  God  lays  not  folly  to  him  until  he  saith,  Thou  fool,  this 
night  thy  soul  shall  be  required  of  thee,  Luke,  12.  20. 

13.  They  are  of  those  that  rebel  against  the 
light;  they  know  not  the  ways  thereof,  nor  abide 
in  the  paths  thereof.  14.  The  murderer  vising 
with  the  light  killeth  the  poor  and  needy,  and  in 
the  night  is  as  a  thief.  15.  The  eye  also  of  the 
adulterer  waiteth  for  the  twilight,  saying.  Wo  eye 
shall  see  me:  and  disguiseth  /it*  face.  16.  In  the 
dark  they  dig  through  houses,  which  they  had 
marked  for  themselves  in  the  daytime :  they  know 
not  the  light.  17.  For  the  morning  is  to  them 
even  as  the  shadow  of  death :  if  one  know  them, 
they  are  in  the  terrors  of  the  shadow  of  death. 

These  verses  describe  another  sort  of  sinners,  who  therefore  go 
unpunished,  because  they  go  undiscovered.  They  rebel  against 
the  light,  v.  13.  Some  understand  it  figuratively :  they  sin  against 
fne  light  of  nature,  the  light  of  God's  law,  and  that  of  their  own 
consciences ;  they  profess  to  know  God,  but  they  rebel  against  the 
knowledge  they  have  of  him,  and  will  not  be  guided  and  governed, 
commanded  and  controlled,  by  it.  Others  understand  it  literally : 
they  have  the  day-light,  and  choose  the  night  as  the  most  advan- 
tageous season  for  their  wickedness.  Sinful  works  are  therefore 
called  works  of  darkness,  because  he  that  does  evil,  hates  the  light, 
(John,  3.  20.)  knows  not  the  ivays  thereof,  that  is,  keeps  out  of  the 
way  of  it,  or,  if  he  happen  to  be  seen,  abides  not  where  he  thinks 
he  is  known.  So  that  he  here  describes  the  worst  of  sinners, 
1.  That  sin  wilfully,  and  against  the  convictions  of  their  own 
consciences,  whereby  they  add  rebellion  to  their  sin.  2.  That  sin 
deliberately,  and  with  a  great  deal  of  plot  and  contrivance,  using 
a  thousand  arts  to  conceal  their  villainies,  fondly  imagining,  that, 
if  they  can  but  hide  them  from  the  eye  of  men,  they  are  safe,  but 
forgetting  that  there  is  no  darktiess,  or  shadow  of  death,  in  w  hich  the 
workers  of  iniquity  can  hide  themselves  from  God's  eye,  ch.  34.  22. 

He  specifies  three  sorts  of  sinners,  that  shun  the  light. 

(1.)  Murderers,  t;.  14.  They  rise  with  the  light,  as  soon  as 
ever  the  day  breaks,  to  kill  the  poor  travellers  that  are  up  earlv, 
and  abroad  about  their  business,  going  to  market  with  a  little 
money  or  goods;  and  though  it  is  so  little,  that  they  are  really  to 
be  called  poor  and  needy,  who  with  much  ado  get  a  sorry  liveli- 
hood Dy  their  marketings,  yet,  to  get  it,  the  murderer  will  both 
take  his  neighbour's  life  and  venture  his  own;  will  rather  play  at 
such  small  game  than  not  play  at  all;  nay,  he  kills  for  killing 
sake,  thirsting  more  for  blood  than  booty.  See  what  care  and 
pains  wicked  men  take  to  compass  their  wicked  designs,  and  let  it 
shame  us  out  of  our  negligence  and  slotlifulness  in  doing  good. 

Ut  jiigutent  liomines,  siirgnnt  de  nocte  lationes, 
Tuque  ut  te  serves  non  expergisceris? 

Rogues  nightly  rise  to  nnnder  men  for  (lelf ; 
Will  yon  not  rouse  yon  to  preserve  yourself? 

(2.)  Adulterers ;  the  eyes  that  Are  fill  of  adultery,  "2  Pet.  2.14.) 
the  unclean  and  wanton  eyes,  wait  for  the  twilight,  u.  15.  The 
eye  of  the  adulteress  did  so,  Prov.  7.  9.  Adultery  hides  its  head 
for  shame :  the  sinners  themselves,  even  the  most  impudent,  do 
what  they  can  to  hide  it :  si  non  caste,  tamen  cautc — if  not 
chastely,  yet  cavtiovsly,  and  after  all  the  wretched  endeavours  of 
the  factors  for  hell  to  take  away  the  reproach  of  it,  it  is  and  ever 
will  be  a  shame  even  to  speak  of  those  things  which  are  done  of 
them  in  secret,  Eph.  5.  12.  It  hides  its  head  also  for  fear,  know- 
ing ihat  jealousy  is  the  rage  of  a  husband,  who  icill  not  spare  in 
the  day  of  vengeance,  Prov.  C.  34,  35.  See  what  pains  those  take 
that  make  provision  for  the  flesh  to  fulfil  the  lust  of  it;  pains  to 
compass,  and  then  to  conceal,  that  provision,  which,  after  all,  will 
be  death  and  hell  at  last !  Less  pains  would  serve  to  mortify  and 
crucify  the  flesh,  and  would  be  life  and  heaven  at  last.  Let  the 
sinner  change  his  heart,  and  then  he  needs  not  disguise  his  face, 
but  may  lift  it  up  without  spot. 


IJcfore  Christ  1520. 


JOB,  XXIV. 


The  Reply  of  Job. 


( :*.)  Honse-breakers,  v.  16.  These  mark  houses  jn  Me  day- 
lime,  mark  the  avenues  of  a  lioiise,  and  on  wliicli  side  they  t'-iu 
most  easily  force  llioir  entrance,  and  then,  in  liie  nie;hl,  di;; 
tlirou;;h  them,  either  to  kill,  or  steal,  or  commit  adultery.  The 
nii^ht  favours  the  assault,  and  makes  the  defence  the  more  diffi- 
euit;  ft>r  the  good  man  ol  the  house  knows  not  ir/iat.  hour  the  thief 
will  come,  and  therefore  is  asleep,  (Luke,T2.  3!l.)  and  he  and  his 
lie  exposed.  For  this  reason,  our  law  makes  bnri>larv,  which  is 
the  breakinp;  and  entering,-  of  a  dwelling-house  in  the  night-time 
with  a  felonious  intent,  to  be  felony  without  benefit  of  clergy. 

And  lastly,  Job  observes,  (and  perhaps  observes  it  as  part  of 
the  pi-esent,  though  secret,  punishment  of  such  sinners  as  these,) 
that  they  are  in  a  continual  terror  for  fear  of  being  discovered; 
(r.  17.)  The  viorning  is  to  them  even  as  the  shadow  of  death. 
The  light  of  the  day,  which  is  welcome  to  honest  people,  is  a 
terror  to  bad  people.  They  curse  the  sun,  not  as  the  Moors,  be- 
cause it  scorches  them,  but  because  it  discovers  them.  If  one 
know  them,  their  consciences  fly  in  their  faces,  and  they  are 
ready  to  become  their  own  accusers;  for  they  are  in  the  terrors 
of  the  shadow  of  death.  Shame  came  in  with  sin,  and  everlasting 
shame  is  at  the  end  of  it.  See  the  misery  of  sinners,  they  are 
exposed  to  continual  frights;  and  yet  see  their  folly,  they  are 
afraid  of  coming  under  the  eye  of  men,  but  have  no  dread  of  God's 
eye,  which  is  always  upon  them:  they  are  not  afraid  of  doing 
that  which  yet  they  are  so  terribly  afraid  of  being  known  to  do. 

18.  He  is  swift  as  the  waters;  their  portion  is 
cursed  in  the  earth :  he  beholdelli  not  the  way  of 
the  vineyards.  19.  Drought  and  heat  consume  the 
snow-waters:  so  doth  the  grave  those  tvhich  have 
siinied.  20.  The  womb  shall  forget  him;  the  worm 
shall  f(^•{|  sweetly  on  him;  he  shall  be  no  more 
remembered ;  and  wickedness  shall  be  broken  as 
a  tree.  21.  He  evil  entreateth  the  barren  that 
beareth  not :  and  doeth  not  good  to  the  widow. 
22.  He  draweth  also  the  mighty  with  his  power:  he 
riseth  up,  and  no  man  is  sure  of  life.  23.  Though 
it  be  given  him  to  he  in  safety,  whereon  lie  resteth ; 
yet  his  eyes  are  npon  their  ways.  24.  They  are 
exalted  for  a  little  while,  but  are  gone  and  bronght 
low;  they  are  taken  out  of  the  way  as  all  other,  and 
cut  off  as  the  lops  of  the  ears  of  corn.  25.  And  if 
it  he  not  so  now,  who  will  make  me  a  liar,  and 
make  my  speech  nothing-  worth? 

Job  here,  in  the  conclusion  of  his  discourse, 

I.  Gives  s(mie  further  instances  of  the  wickedness  of  these 
cruel  bloody  men.  1.  Some  are  pirates  and  robbers  at  sea.  To 
this  many  learned  interpreters  a])ply  those  difficult  expressions; 
(d.18.)  He  is  swift  vpon  the  waters.  Privateers  choose  those 
ships  that  are  the  best  sailers:  in  these  swift  ships,  they  cruise 
from  one  channel  to  another,  to  pick  up  prizes;  and  this  brings 
them  in  so  much  wealth,  that  their  portion  is  etirsed  in  the  earth, 
and  they  behold  not  the  iray  of  the  vineyards,  that  is,  as  Bishop 
Patrick  explains  it.  They  despise  the  enijiloyment  of  those  who 
till  the  ground,  and  plant  vineyards,  as  poor  and  nnprofilable. 
But  others  make  this  a  further  description  of  the  conduct  of  those 
sinners  that  are  afraid  of  the  light:  if  tliey  be  discovered,  they  get 
away  as  fast  as  they  can,  and  choose  to  look,  not  in  the  vineyards, 
for  fear  of  being  discovered,  but  in  some  cursed  portion,  a  lonely 
desolate  place,  which  nobody  looks  after.  2.  Some  are  abusive 
to  those  that  are  in  trouble,  and  add  affliction  to  the  afflicted. 
Barrenness  was  looked  upon  as  a  great  reproach,  and  those  that 
fall  under  that  affliction  they  upbraid  with  it,  as  Penninah  did 
Hannah,  on  purpose  to  vex  them  and  make  them  to  fret,  which  is 
a  barbarous  thing;  this  is  evil  entreating  the  barren  that  beareth 
not,  (i'.21.)  or  those  that  are  childless,  and  so  want  tlie  arrows 
VOL.  II.  64 


others  have  in  their  quiver,  which  enable  them  to  deal  with  their 
enemy  in  the  gate,  Ps.  f27.5.  He  takes  that  advantage  against, 
and  is  oppressive  to,  them:  as  the  fatherless,  so  the  childless,  are 
in  some  degree  helpless.  I'or  the  same  reason,  it  is  a  cruel  thmg 
to  hurt  the  widow,  to  whom  he  ought  to  do  good;  and  not  doing 
good,  when  it  is  in  our  j)ower,  is  doing  hurt.  There  are  those 
who,  by  inuring  themselves  to  cruelty,  come,  at  last,  to  be  so 
exceeding  boisterous,  that  they  are  the  terror  of  the  mighty  in  the 
land  of  tlie  living,  v.  22.  IJc  draws  the  mighty  into  a  snare  with 
his  power;  even  the  greatest  are  not  able  to  stand  before  him 
when  he  is  in  his  mad  fits:  he  rises  up  in  liis  passion,  and  lays 
about  him  with  so  much  fury,  that  no  man  is  sure  of  his  life;  nor 
can  he  at  the  same  time  be  sure  of  his  own,  for  his  hand  is  against 
every  man,  and  every  man's  hand  against  him.  Gen.  10.  12.  One 
would  wonder  how  any  man  can  take  pleasure  in  making  all 
about  him  afraid  of  him,  yet  there  are  those  that  do. 

II.  He  shows  that  these  daring  sinners  prosper,  and  are  at  ease 
for  a  while,  nay,  and  often  end  their  days  in  peace,  as  Ishmael, 
who,  though  he  was  a  man  of  such  a  character  as  is  here  given, 
yet  both  lived  and  died  in  the  presence  of  all  his  brethren,  as  we  are 
told.  Gen.  16.  12. — 25.  18.  Of  these  sinners  here  it  is  said, 
1.  That  it  is  given  them  to  be  in  safety,  t).23.  They  seem  to  be 
under  the  special  protection  of  the  l)ivine  Providence,  and  one 
would  wonder  how  they  escape  with  life  through  so  many  dangers 
as  they  run  themselves  into.  2.  That  they  rest  upon  this,  that  is, 
they  rely  upon  this,  as  sufficient  to  warrant  all  their  violences; 
because  sentence  against  their  evil  works  is  not  executed  speedily, 
they  think  that  there  is  no  great  evil  in  them,  and  that  God  is  not 
displeased  with  them,  nor  will  ever  call  them  to  an  account.  Their 
prosperity  is  their  security.  3.  That  they  are  exalted  for  a  while; 
they  seem  to  be  the  favourites  of  Heaven,  and  value  themselves  as 
making  the  best  figure  on  earth.  They  are  set  up  in  honour,  set 
up  (as  they  think)  out  of  the  reach  of  danair,  and  hilcd  up  in  the 
(wide  of  their  own  spirits.  4.  That,  at  lent;'li,  Ihey  :;:e  carried  out 
of  the  world  very  silently  and  gently,  and  without  any  remarkable 
disgrace  or  terror.  "  Thev  go  down  to  the  grave  as  easily  as  snow- 
water sinks  into  the  dry  ground,  when  it  is  melted  by  the  sun." 
So  Bisho|)  Patrick  explains  v.  19.  To  the  same  purport  he 
paraphrases  v.  20.  The  womb  shall  forget  him,  ^'c.  "God  sets 
no  such  mark  of  his  displeasure  upon  him,  but  that  his  mother 
may  soon  forget  hiin :  the  hand  of  justice  does  not  hang  him  on  a 
gibbet  for  the  birds  to  feed  on;  but  he  is  carried  to  his  grave  like 
other  men,  to  be  the  sweet  food  of  worms  :  there  he  lies  quietly, 
and  neither  he  nor  his  wickedness  is  any  more  remembered  than 
a  tree  which  is  broken  to  shivers."  And,  r.  24.  They  are  taken 
out  of  the  way  as  all  other,  that  is,  "They  are  shut  up  in  their 
graves  like  all  other  men  ;  iiav,  thev  die  as  easily  (without  those 
tedious  pains  which  simie  endure)  as  an  ear  of  corn  is  cropped 
witli  your  hand."  Compare  this  with  Solomon's  observation; 
(Eccl.8.  10.)  I  saw  the  tvieked  buried  who  had  come  and  gone 
from  the  place  of  the  holy,  and  they  were  forgotten. 

III.  He  foresees  their  fall,  however,  and  that  their  death,  though 
they  die  in  ease  and  honour,  will  be  their  ruin.  God's  eyes  are 
upon  their  ways;  (i'.  23.)  Though  he  keep  silence,  and  seem  to 
connive  at  them,  yet  he  takes  notice,  and  keeps  account,  of  all  their 
wickedness,  and  will  make  it  to  appear  shortly,  that  their  most 
secret  sins,  which  they  thought  no  eye  should  see,  (i'.15.)  were 
under  his  eye,  and  will  be  called  over  again.  Here  is  no  mention 
of  the  punishment  of  these  sinners  in  the  other  world,  but  it  is 
intimated  in  the  jiarlicular  notice  taken  of  the  consequences  of 
his  death.  1.  The  consumption  of  the  body  in  the  grave,  though 
common  to  all,  yet  to  hiin  is  in  the  nature  of  a  punishment  for  his 
sin.  The  grave  shall  consume  those  that  have  sinned;  that  land  of 
flarkne.ss  will  be  the  lot  of  those  tliat  love  darkness  rather  than 
light.  The  bodies  they  pampered  shall  be  a  fea.st  for  worms,  which 
slinll  feed  as  sweetly  on  t1iem  as  ever  they  fed  on  the  pleasures  and 
gains  of  their  sins."  2.  Though  they  thought  to  make  themselves  a 
great  name  by  their  wealth,  and  power,  and  mighty  achievements, 
vet  their  memorial  is  perished  with  them,  Ps.  9.  6.  He  that  made 
himself  so  much  talked  of,  when  he  is  dead,  shall  be  no  nore 
?fwe»i6cre«/ with  honour;  his  natne  shall  rot,  Prov.lO.  7.     Thev 


Before  Christ  1520. 


JOB,  XXIN,  XXV. 


The  Address  of  Bihiad. 


Iha^  <liirst  not  give  him  his  due  character  while  he  lived,  shall  not 
spare  him  when  he  is  dead;  so  that  the  womb  that  bare  him,  his 
own  mother,  shall  furnet  him,  that  is,  shall  avoid  makiii";  mention 
of  him,  and  shall  think  that  the  greatest  kindness  she  c;in  do  him, 
since  no  good  can  be  said  of  him.  That  honour  xvhi'jh  is  uot  by 
sin  will  soon  turn  into  shame.  3.  The  wickedness  lliey  lliought 
to  establish  in  their  families,  shall  be  broken  as  a  tree;  ail  their 
wicked  projects  shall  be  blasted,  and  all  their  wicked  hopes 
dashed  and  buried  with  them.  4.  Their  pride  shall  be  brought 
down,  and  laid  in  the  dust;  (w.24.)  and,  in  mercy  to  the  world, 
they  shall  be  taken  out  of  the  way,  and  all  their  power  and  pros- 
perity shall  be  cut  off;  you  may  seek  him,  and  he  shall  not  be 
found.  Job  owns  that  wicked  people  will  be  miserable  at  last, 
miserable  on  the  other  side  death,  but  utterly  denies  what  his 
friends  asserted,  that  they  are,  usually,  miserable  in  this  life. 

Lastly,  He  concludes  with  a  bold  challenge  to  all  that  were 
present,  to  disprove  what  he  had  said,  if  they  could;  («.25.)  "//' 
it  be  nut  so  now,  as  I  ha\'e  declared,  and  if  it  do  not  thence  follow 
that  I  am  unjustly  condemned  and  censured,  let  them  that  can, 
undertake  to  prove  that  mv  discourse  is  either,  1.  False  in  itself, 
and  then  they  prove  me  a  liar;  or,  2.  Foreign,  and  nothing  to  the 
purpose,  and  then  they  prove  my  speech  frivolous  and  nothing- 
worth."  That,  indeed,  which  is  false,  is  noll.ing  worth ;  where 
there  is  not  truth,  how  can  there  be  goodness?  But  they  that 
Bpeak  the  words  of  truth  and  soberness,  need  not  fear  having 
what  they  say  brought  to  the  test,  but  can  cheerfully  submit  it  to 
a  fair  examination,  as  Job  does  here. 

CHAP.    XXV. 

Bildad  here  makes  a  very  short  reply  to  Job's  Inst  diacutivse,  as  one  that  began  to 
he  tired  of  the  ciuse.  lie  drops  the  main  question  eoncerning  the  prosperity 
of  wicked  men,  as  being  unable  tn  answer  the  proofs  Job  hail  produced  in  the 

foregoing  chapter:  but,  because  he  thought  Job  had  made  too  bold  with  the 
J}ivine  Majesty  in  his  appeals  to  tlie  divine  tribunal,  {cli.'i'i.)  he,  in  a  few 
words,  shezcs  the  infinite  distance  there  is  between  God  and  man,  teaching  W5, 
/.  To  thi>ik  highly  und  hononrably  of  God,  v.  2,  3,  5.  //.  To  think  meanly  of 
ourselves;  {v.  4,  6.)   which,  however  misapplied  to  Job,  are  two  good  lessons 

for  us  all  to  learn. 

1.  ^T^HEN  answered  Bildad  the  Shuhite,  and 
-S.  said,  2.  Dominion  and  fear  are  with  him, 
he  maketh  peace  in  his  high  places.  3.  Is  there 
any  number  of  his  armies?  and  upon  whom  doth 
not  his  light  arise?  4.  How  then  can  man  be 
justified  with  God?  or  how  can  he  be  clean  that 
is  born  of  a  woman?  5.  Behold  even  to  the 
moon,  and  it  shinelh  not;  yea,  the  stars  are  not 
pure  in  his  sight.  G.  How  much  less  man,  that  is 
a  worm;  and  the  son  of  man,  ivhich  is  a  worm! 

Bildad  is  to  be  commended  here  for  two  things:  1.  For  speak- 
ing no  more  on  the  suiiject  about  which  Job  and  he  differed. 
Perhaps  he  began  to  think  Job  was  in  th.c  right,  and  then  it  was 
justice  to  say  no  more  concerning  it,  as  one  that  contended  for 
truth,  not  for  victory ;  and  therefore,  for  lie  finding  of  truth,  would 
be  content  to  lose  the  victory:  or  if  he  still  thought  himself  in  the 
right,  yet  he  knew  when  he  had  said  enough,  and  would  not 
wrangle  endlessly  for  the  last  word.  Perhaps,  indeed,  one  reason 
why  he  and  the  rest  of  them  let  fall  this  debate,  was  because  they 
perceived  that  Job  and  they  did  not  differ  so  much  in  opinion  as 
they  thought:  they  owned  that  wicked  people  might  prosper  a 
while,  and  Job  owned  they  would  be  destroyed  at  last;  how  little 
then  was  the  difference!  If  disputants  would  understand  one 
anotlier  better,  perhaps  they  woidd  find  themselves  nearer  one 
another  than  they  imagined.  2.  For  speaking  so  well  on  the 
matter  about  which  Job  and  he  were  agreed.  If  we  would  all  "et 
our  hearts  filled  with  awful  I'loughts  nf  God,  and  huMd)le  thoughts 
of  ourselves,  we  should  not  he  so  apt  as  we  are  to  fall  out  about 
iialtors  of  doubliid  ilisj.ulation,  winch  aie  trifling  or  intricate. 


Two  ways  Bildad  takes  here  to  exalt  Ciod  and  abase  man 
I.   He  shews  how  glorious  God  is,  and  thence  infers  how  guiltj 
and  impure  man  is  before  him,  v.  2.  .4.     Let  us  see  then, 

1.  What  great  things  are  here  said  of  God,  designed  to  possess 
Job  with  a  reverence  of  him,  and  to  check  his  reflections  upon 
him,  and  upon  his  dealings  with  iiini. 

(1.)  God  is  the  sovereign  LonI  of  all,  and  n-ith  liim  is  terrible 
majesty.  Dominion  and  fear  are  with  him,  v.  2.  He  that  gave 
being,  has  an  incontestable  authority  to  give  laws,  and  can  enforce 
the  laws  he  gives.  He  that  made  all,  has  a  right  to  dispose  of  all 
according  to  his  own  will,  with  an  absolute  sovereignty.  What- 
ever he  will  do,  he  does,  and  mavdo;  and  none  can  say  unto  him. 
What  doest  thou?  or  Why  doest  thou  &<•■■!  Dan. 4.  35.  His  having 
dominion  (or  being  Dominus — Lord)  bespeaks  him  both  Owner 
and  Ruler  of  all  the  creatures.  They  are  all  his,  and  they  are  all 
under  his  direction,  and  at  his  dis])osal.  Hence  it  follows  that  he 
is  to  be  feared,  that  is,  reverenced  and  obeyed,  and  that  he  is 
feared  by  all  that  know  hi-m;  tlie  seraphinis  cover  their  faces 
before  him;  it  follows  too,  that,  first  or  last,  all  will  be  made  to 
fear  him.  Men's  dominion  is  often  despicable,  often  despised, 
but  God  is  always  terrible. 

( 2.)  The  glorious  inhabitants  of  the  upper  world  arc  all  per- 
fectly observant  of  him,  and  entirely  acquiesce  in  his  will.  He 
maheth  peace  in  his  hie/h  places.  He  enjoys  hiniself  in  a  perfect 
tranquillity:  the  holy  angels  never  quarrel  with  him,  nor  with  one 
another,  but  entirely  acquiesce  in  his  will,  and  unanimously 
execute  it,  without  murmuring  or  disputing:  thus  the  will  of  God 
is  done  in  heaven ;  and  thus  we  prav  it  may  be  done  by  us  and 
others  on  earth.  The  sun,  moon,  and  stars,  keep  their  courses, 
and  never  clash  with  one  another:  nay,  even  in  this  lower  region, 
which  is  often  disturbed  with  storms  and  fenijiests,  yet,  when 
God  pleases,  he  commands  peace,  by  making  the  storm  a  calm, 
Ps.l07.  29.-65.  7.  Observe,  The  high  places  are  his  high 
places;  for  the  heavens,  even  the  heavens,  are  the  Lord's  in  a 
jieculiar  manner:  peace  is  God's  work;  where  it  is  made,  it  is 
he  that  makes  \i,  Isa.57. 19.  In  heaven  there  is  perfect  peace; 
for  there  is  perfect  holiness,  and  there  is  God,  who  is  love. 

(3.)  He  is  a  God  of  irresistible  power;  Is  there  any  number  of 
his  armies?  i'.  3.  The  greatness  and  power  of  princes  is  judged 
of  by  their  armies.  God  is  not  only  himself  almighty,  but  he 
has  numberless  numbers  of  armies  at  his  beck  and  disposal; 
staridiiig  armies  that  are  never  disbanded;  regular  troops,  and 
well  discii)lined,  that  are  never  at  a  loss,  that  never  mutiny; 
veteran  troops,  that  have  been  long  in  his  service;  victorious 
troops,  that  ne\er  failed  of  success,  nor  were  ever  foiled.  All  the 
creatures  are  bis  hosts,  angels  especially.  He  is  Lord  of  all, 
Lord  of  hosts.  He  has  nund)erless  armies,  and  yet  makes  peace; 
he  could  make  war  upon  us,  but  is  willing  to  be  at  peace  with  us; 
and  even  the  heavenly  hosts  were  sent  to  proclaim  praec  on  earth 
and  good nill  toward  tnen,   Luke, 2. 14. 

(4.)  His  providence  extends  itself  to  all;  l^pon  whom  docs  not 
his  light  arise?  The  light  of  the  sun  is  communicated  to  all 
parts  of  the  world,  and,  take  the  year  round,  to  ail  equally.  See 
Ps.lO.G.  That  is  a  faint  resendilance  of  the  universal  cognizance 
and  care  God  takes  of  the  whole  creation,  Matth.5.  45.  AH  arc 
under  the  light  of  his  knowledge,  and  are  naked  and  o|)en  before 
him.  All  partake  of  the  light  of  his  goodness:  it  seems  especially 
to  be  meant  of  that.  He  is  good  to  all;  the  earth  is  full  of  his 
goodness.  He  is  Dens  Optimiis — God,  the  best  of  beings,  as  well 
asmaxirnvs — the  greatest:  he  has  power  to  destroy;  but  his  plea- 
sure is,  to  shew  mercy.     All  the  creatures  live  upon  his  bounty. 

2.  What  low  things  arc  here  said  of  man,  and  very  truly  and 
justly;  (v.  4.)  Hoiv  then  can  man  be  justified  with  God?  or  hnw 
can  he  be  clean?  Man  is  not  only  mean,  Ijut  vile,  not  only  earthy, 
but  filthy:  he  cannot  be  justified,  he  cannot  be  clean,  (1.)  In 
comparison  with  God.  Man's  righteousness  and  holiness,  at  the 
best,  are  nothing  to  God's,  Ps.sn.  G.  (2.)  In  debate  with  God. 
He  that  will  quarrel  with  the  word  and  providence  nf  God,  must 
unavoidably  go  by  the  worst.  God  will  be  justified,  and  then  man 
will  be  condemned,  Ps.  51.4.  Rom.  3.  4.  There  is  no  error  m 
God's  judgment,  and  tl-erefore  there  lies  no  exception  against  it. 


Before  Christ  1520. 


nor  appeal  from  it.  (3.)  In  lliesiglil  of  God.  If  God  is  so  great 
and  glorious,  liow  can  man,  who  is  guilty  and  iiupuje,  appear  be- 
fore him?  Note,  [1.]  Man,  by  reason  of  Ids  uclual  transgressions, 
is  obnoxious  to  God's  justice,  and  cannot  in  liiuisclf  be  jnslificil 
before  him:  he  can  neither  plead  Not  guilty,  nor  plead  any  merit 
of  his  own  to  balance  or  extenuate  his  guilt.  The  scripture  has 
concluded  all  under  sin.  [2.]  Man,  by  reason  of  his  original  cor- 
ruption, as  he  is  born  of  a  woman,  is  odious  to  (jod's  holiness, 
and  cannot  be  clean  in  his  sight.  God  sees  his  impurity,  and  it 
is  certain  that  by  it  he  is  rendered  utterly  unfit  for  communion 
and  fellowship  with  God  in  grace  here,  and  for  the  vision  an<l 
fruition  of  him  in  glory  hereafter.  We  have  need,  therefore,  to  be 
born  again  of  water  and  of  the  Holy  Ghost,  and  to  be  bathed 
again  and  again  in  the  blood  of  Christ,  that  fountain  opened. 

II.  He  shews  how  dark  and  defective  even  the  heavenly  bodies 
are,  in  the  siaht  of  tJod,  and  in  com]iarison  with  him;  and  thence 
infers  how  little,  and  mean,  and  worthless,  man  is. 

1.  The  lights  of  heaven,  though  beauteous  creatures,  are  before 
God  as  clods  of  earth;  (y.  5.)  Behold  even  to  the  moon,  walking  in 
brightness,  and  the  stars,  those  glorious  lamps  of  heaven,  which 
the  heathen  were  so  charmed  with  the  lustre  of,  that  they  wor- 
shipped ihem — yet,  in  God's  siohf,  in  comparison  with  him,  thev 
shine  not,  ihcv  are  not  pure;  thev  have  no  glory,  by  reason  of  the 
glory  which  excelleth.  As  a  caudle,  though  it  burn,  yet  does  not 
shine  wlien  it  is  set  in  the  clear  light  of  the  sun.  "The  glory  of 
God,  shining  in  his  ))rovidences,  eclipses  the  glory  of  the  brightest 
creatures ;  (Isa.  24.  23.)  The  moon  shall  he  confounded,  and  the  sun 
ashamed,  when  the  Lord  of  Hosts  shall  reipn  in  mount  Zion.  The 
heavenly  bodies  are  often  clouded;  we  plainly  see  spots  in  the 
moon,  and,  w  ith  the  help  of  glasses,  mav  sometimes  discern  spots 
upon  the  sun  too ;  liut  God  sees  spots  in  them,  that  we  do  not  see. 
How  durst  Jib  then  >;■)  confiii'iitly  appeal  to  God,  who  would  dis- 
cover that  :  uii-s  in  him,  which  he  was  not  aware  of  in  himself? 

2.  The  i  I.ilJren  of  men,  though  noble  creatures,  are  before  God 
but  as  worms  of  the  earth:  (!'.6.)  Hotv  much  less  does  man  shine 
in  honour,  how  much  less  is  he  pnre  in  righteousness,  that  is  a 
worm,  and  the  son  of  man,  whoever  he  be,  that  is  a  tcormf  A 
vermin,  so  some;  not  only  mean  and  despicable,  but  noxious  and 
detestable.  A  mite,  so  others;  the  smallest  animal,  which  cannot 
be  discerned  with  the  naked  eve,  but  through  a  masnifving  glass: 
such  a  thing  is  man.  (1.)  .So  mean,  aiid  I'rttle,  and  inconsiderable, 
in  comparison  with  God,  and  with  the  holv  angels:  so  worthless 
and  despicable,  having  his  original  in  corruption,  and  hastening 
to  corruption.  What  little  reason  has  man  then  to  be  ])roud,  and 
what  great  reason  to  be  humble!  (2.)  .So  weak  and  impotent, 
and  so  easily  crushed,  and  therefore  a  very  nnerpial  match  for 
Almightv  God.  Shall  man  be  such  a  fool  to  contend  with  his 
Maker,  who  can  tread  him  to  pieces  more  easily  than  we  can  a 
worm.''  (3.)  So  sordid  and  filthy.  fJan  is  not  pure,  for  he  is  a 
worm,  hatched  in  putrefaction,  and  tlierefore  odious  to  God. 
Let  us  therefore  wonder  at  God's  condescension,  in  taking  such 
worms  as  we  are  into  covenant  and  communion  with  himself, 
especially  at  the  condescension  of  the  Son  of  God,  in  emptying 
Iiimself  so  far  ae  to  say,  I  am  a  worm,  and  no  man,  Ps.22.  6. 

CHAP.    XXVI. 

Th'sit  Job's  short  T(]ihj  to  Bildad's  short  discourse,  in  which  he  is  so  far  from 
contradicting  him,  that  he  coiifirirL<!  u-hat  he  had  said,  and  oitt-does  hint  in 
inni>;nifyin^  Gnd.  and  setfins:  forth  his  pou-er,  to  shew  tchat  reason  he  had 
still  to  say  as  he  did,  (ch.  13.  2.)  W  liat  yc  l<now,  tlie  same  do  I  know  al«o. 
/.  He  shews  that  Bildad's  discourse  u'as  foreif:;n  to  the  matter  he  jras  dis- 
cnvrsinf^  of;  though  verii  true  and  good,  yet  not  to  the  purpose,  r.2.  .4. 
//.  That  it  was  needless  to  the  person  he  was  disconrsins;  with;  fur  lie  knew 
it,  and  believed  it,  tind  could  sneak  of  it  as  well  as  he,  and  better,  and  could 
add  to  the  proofs  which  he  had  p7-nduced  of  God's  power  and  /greatness,  which 
he  does  in  the  rest  of  his  discourse,  (i;.  5..13.)  concluding,  that,  when  they 
had  bnih  said  what  they  could,  all  came  short  of  tlie  merit  of  the  subject,  and 
If  was  still  far  from  being  exhausted,  v.  14. 

I  •  J^UT  Job  answered  and  said,     2.  How  hast 

53   thou  helped  him  that  is  without  power? 

how  savest  thf>ii  the  arm  that  hath  no  strength? 


JOIJ,  XXV,  XXVI.  The  Reply  of  Job 

3.  How  hast  thou  counselled   him  that  hath  no 


wisdom!  and  /(o«' hast  thou  plentifully  declared 
the  thing:  ^is  it  is?  4.  To  whom  hast  tliou  uttered 
words?  and  whose  spirit  came  from  thee? 

One  would  not  have  thought  that  Job,  now  that  he  was  in  so 
much  pain  and  misery,  could  have  bantered  his  friend  as  he  does 
here,  and  made  hhnself  merry  with  the  imperlinency  of  his  dis- 
course. Bildad  thought  that  he  had  made  a  fine  speech,  tliat  the 
matter  was  so  weighty,  and  the  language  .so  fine,  that  he  had 
gained  the  reputation  both  of  an  oracle  and  of  an  orator;  but  Job 
|)eevishly  enough  shews  that  his  performance  was  not  so  valuable 
as  he  thought  it,  and  ridicules  him  for  it.     He  shews, 

1.  That  there  was  no  great  matter  to  be  found  in  it;  {v.  3.)  How 
hast  thou  plentij'iilli/  declared  the  thing  as  it  is?  This  is  spoken 
ironically,  upbraiding  Bildad  with  the  good  conceit  he  himself 
had  of  what  he  had  said.  (1.)  He  thought  he  had  spoken  very 
clearly,  had  declared  the  thing  as  it  is.  He  was  very  fond  (as  we 
are  all  apt  to  be)  of  his  own  notions,  and  thought  they  only  were 
right,  and  true,  and  intelligible,  and  all  other  notions  of  the  thing 
were  false,  mistaken,  and  confused;  whereas,  when  we  speak  of 
the  glory  of  God,  we  cannot  declare  the  thing  as  it  is;  for  we  see 
it  through  a  glass  darkly,  or  but  by  reflection,  and  shall  not  see  him 
as  he  is,  till  we  come  to  heaven.  Here  tve  cannot  order  our  speech 
concerning  him,  ch.ST.1l).  (2.)  He  thought  he  had  spoken  very 
fully,  though  in  few  words,  that  he  had  plentifully  declared  it; 
and,  alas!  it  was  but  poorly  and  scantily  that  he  declared  it,  in 
comparison  with  the  vast  compass  and  copiousness  of  the  subject. 

2.  That  there  was  no  great  use  to  be  made  of  it;  Cui  bono — 
TI7(o;  good  hast  thou  done  by  all  that  thou  hast  said?  (y.  2.)  Hoiu 
hast  thori,  with  all  this  mighty  flourish,  helped  him  that  is  icithout 
poicerf'  {v.  3.)  Hoic  hast  thou,  with  thy  gra\e  dict^t>  s,  counselled 
him  thai  has  no  wisdom?  Jobwoidd  con^ilice  him,  (1.)  That  he 
had  done  God  no  service  by  it,  nor  made  him  in  the  least  beholden 
to  him.  It  is  indeed  our  duty,  and  will  be  our  honour,  to  speak 
on  God's  behalf;  but  we  must  not  think  that  he  needs  our  service, 
or  is  indebted  to  us  for  it,  nor  will  he  accept  it,  if  it  come  from  a 
s|iirit  of  contention  and  contradiction,  and  not  from  a  sincere  re- 
gard to  Gods  glory.  (2.)  That  he  had  done  his  cause  no  service 
by  it.  He  thought  his  friends  were  mightily  beholden  to  him,  for 
helping  them,  at  a  dead  lift,  to  make  their  part  good  against  Job, 
when  they  were  quite  at  a  loss,  and  had  no  strength,  no  wisdom. 
Even  weak  disputants,  when  warm,  are  apt  to  tliink  truth  more 
beholden  to  them  than  really  it  is.  (3.)  That  he  had  done  him  no 
service  by  it.  He  pretended  to  convince,  instruct,  and  comfort. 
Job;  but,  alas!  what  he  had  said  was  so  little  to  the  purpose,  that 
it  would  not  avail  to  rectify  any  mistakes,  nor  to  assist  him  either  in 
bearing  his  afflictions,  or  in  getting  good  by  them;  (u.  4.)  "  To 
irhom  hast  thou  uttered  words?  Was  it  to  me  that  thou  didst  direct 
thy  discourse?  And  dost  thou  take  me  for  such  a  child  as  to  need 
.these  instructions?  Or  dost  thou  think  them  proper  for  one  in  my 
condition?"  Every  thing  that  is  true  and  good  is  not  suitabk 
and  seasonable.  To  one  that  was  humbled,  and  broken,  anu 
grieved  in  .spirit,  as  Job  was,  he  ought  to  have  preached  of  the 
grace  and  mercy  of  God,  rather  than  of  his  greatness  and  majesty, 
to  ha\e  laid  before  him  the  consolations,  rather  than  the  terrors, 
of  the  Almighty.  Christ  knows  how  to  speak  what  is  proper  for 
the  weary;  (Isa.  .50.  4.)  and  his  ministers  should  learn  rightlv 
to  divide  the  word  of  truth,  and  not  make  those  sad,  whom  God 
would  not  have  n)ade  sad  ;  as  Bildad  did  :  and  therefore  Job  asks 
him,  }y/iosc  spirit  came  from  thee?  that  ip,  "What  troubled  soul 
would  c\er  be  revived  and  relieved,  and  brought  to  itself,  bv  such 
discourses  as  these?"  Thus  are  we  often  disap])ointcd  in  our 
exjieclations  from  our  friends  who  should  comfort  us,  but  the 
Comforter,  which  is  the  Holy  Ghost,  never  mistakes  in  his  ope- 
rations, nor  misses  of  his  end. 

5.  Dead  things  are  formed  from  under  the  waters, 
and  the  inhabitants  thereof.  6.  Hell  is  naked  before 
him,    and    destruction   hath  no  covering.      7.   He 


Before  Clirist  1520. 


JOB,  XXVI. 


The  Reply  cf  Job. 


stretcheth  out  the  north  over  the  empty  place,  aitd 
hangeth  the  earth  upon  nothing.  8.  He  bindeth 
up  the  waters  in  his  thick  clouds ;  and  the  cloud  is 
not  rent  under  them.  9.  He  holdeth  back  the  face 
of  his  throne,  and  spreadeth  his  cloud  upon  it. 
10.  He  hath  compassed  the  waters  with  I>ounds, 
until  the  day  and  night  come  to  an  cud.  1 1.  The 
pillars  of  heaven  tremble  and  ai"e  astonished  at  his 
reproof.  12.  He  divideth  the  sea  with  his  ))ower, 
and  by  his  understanding  he  smiteth  through  the 
proud.  1.3.  By  his  spirit  he  hath  garnished  the 
heavens;  his  hand  hath  formed  the  crooked  ser- 
pent. 14.  Lo,  these  are  parts  of  his  ways:  but 
how  little  a  portion  is  heard  of  him!  but  the 
thunder  of  his  power  who  can  understand? 

The  triUli  received  a  a;rcat  deal  of  linht  from  tlie  dispute  be- 
tween Job  and  his  friends,  concerniiia;  those  points  about  which 
thev  differed;  but  now  tliey  are  u])on  a  subject  in  which  they  were 
all  agreed,  the  infinite  glory  and  iiower  of  God.  How  does  truth 
triumph,  and  how  bright  does  it  shine,  when  there  appears  no 
other  strife  between  the  contenders,  than  which  shall  speak  most 
his;hlv  and  honourably  ol  God,  and  be  most  large  in  shewing, 
forth  his  praise  !  It  were  well  if  all  disputes  about  matters  of 
religion  might  end  thus,  in  rjlorijyiiiij  God  as  Lord  of  all,  and 
cur  Lord,  with  one  mind  and  one  month  ;  (Rom.  15.  (i.)  for  to  that 
We  have  all  attained,  in  that  we  are  all  agreed. 

I.  INIanv  illustrious  instances  are  here  given  of  the  wisdom  and 
power  of  God,  in  the  creation  and  preservation  of  the  world. 

1.  If  we  look  about  us,  to  the  earth  and  waters  here  below,  we 
shall  see  striking  instances  of  omnipotence,  which  we  may  gather 
out  of  these  verses. 

(1.)  lie  liangs  the  cartli  upon  nothing,  v.l.  The  vast  terra- 
queous globe  neither  rests  upon  any  pillars,  nor  hangs  upon  any 
axle-tree  ;  and  yet,  by  the  almighty  power  of  God,  is  firndy  fixed 
in  its  place,  poised  with  its  own  weight.  The  art  of  man  could 
not  hang  a  feather  upon  nothing,  yet  the  Divine  Wisdom  hangs  the 
whole  earth  so.  It  is  ponderibus  librata  svis — poised  by  it$  own 
meight,  so  says  tfie  poet ;  it  is  upheld  by  the  word  of  God's  power, 
so  savs  the  apostle.  What  is  hung  upon  nothing  may  serve  us  to 
Bet  our  feet  on,  and  bear  the  weight  of  our  bodies,  but  it  will  never 
•erve  us  to  set  our  hearts  on,  nor  bear  the  weight  of  our  souls. 

(2.)  He  sets  bounds  to  the  waters  of  the  sea,  and  compasses  them 
in,  (u.lO.)  that  thev  mav  not  return  to  cover  the  earth;  .and  these 
bounds  shall  continue  unmoved,  unshaken,  unworn,  till  the  day 
and  night  come  to  an  end,  when  time  shall  be  no  more.  Herein 
appears  the  dominion  which  Providence  has  over  the  raging  waters 
of  the  sea,  and  so  it  is  an  instance  of  his  power,  Jer.  5.  22.  We 
see  too  the  care  which  Providence  takes  of  the  poor  sinful  inha- 
bitants of  the  earth,  who,  though  obnoxious  to  his  justice,  and 
lying  at  his  mercv,  are  thus  preserved  from  being  overwhelmed,  as 
they  were  once,  by  the  waters  of  a  flood,  and  will  continue  to  be 
so,  because  they  are  reserved  unto  fire. 

(3.)  Wt  forms  dead  things  under  the  wafers.  Rephaim,  giants, 
are  formed  under  the  waters,  that  is,  vast  creatures,  of  jirodigious 
bulk,  as  whales,  gi.int-like  creatures,  among  the  innumerable 
inhabitants  of  the  water.     So  Bishop  Patrick. 

(4.)  By  mighty  storms  and  tempests  he  shakes  the  nionnlahis, 
which  are  here  called  the  pillars  of  heaven,  (i'.  11.)  and  evon 
divides  the  sea,  and  smites  through  its  proud  weaves,  i'.12.  At 
the  presence  of  the  Lord,  the  sea  flies,  and  the  mountains  skip, 
Ps.ll4.  3,  4.  See  Hab.  3.  6,  (S:c.  A  storm  furrows  the  waters, 
and  does,  as  it  were,  divide  them  ;  and  then  a  calm  smites 
through  the  waves,  and  lays  them  flat  ajain.  See  Ps.89.  9,  10. 
Those  who  think  Job  lived  at,  or  after,  tlie  time  of  Moses,  appiv 
this  to  the  dividing  of  the  Red-sea  before  the  children  of  Israel,' 
and  the  drowning  of  the  Egy|)tian3  in  it.     By  his  untlcrsJindingl 


he  smiteth  through  Rahiib,  so  the  word  is,  and  Rahab  is  often  put 
for  Egypt;  as  Ps.87.  4.     Isa.  51.  9. 

2.  If  we  consider  hell  beneath,  though  it  is  out  of  our  sight,  vet 
He  may  conceive  the  instances  of  God's  power  there.  By  hell  and 
destruction,  (v.  G.)  we  may  understand  the  grave,  and  those  who  are 
buried  in  it,  that  they  are  under  the  eye  of  God,  though  laid  out  of 

1  our  sight,  which  may  strengthen  our  belief  of  the  resurrection  of 
the  dead.  God  knows  where  to  find,  and  whence  to  fetch,  all  the 
scattered  atoms  of  the  consumed  body.  We  mav  also  consider  the 
grave  as  the  place  of  the  damned,  where  the  separate  souls  of  the 
wicked  are  in  misery  and  torment.  That  is  hell  and  destruction, 
whiili  are  said  to  be  before  the  Lord,  (Prov.l5.  11.)  and  here  to 
be  naked  before  him,  to  -.vhich  it  is  probable  there  is  an  allusion, 
(Rev.  14.  10.)  where  sinners  are  said  to  be  tormented  in  the  pre- 
sence of  the  holy  angels,  (who  attended  the  Shechinah,)  and  in  the 
presence  of  the  Lamb.  And  this  mav  give  light  to  r.  5.  which 
some  ancient  versions  read  thus;  (and  1  think  more  agreeable  to 
the  signification  of  the  word  Rephaim;)  Behold,  the  giants  groan 
under  the  waters,  and  those  that  dwell  with  them ;  and  then 
follows.  Hell  is  naked  before  him,  typified  by  the  drowning  of  the 
giants  of  the  old  world;  so  the  learned  Mr.  Joseph  Mede  under- 
stands it,  and  with  it  illustrates  Prov.21.  1(5.  where  hell  is  called 
the  congregation  of  the  dead;  and  il  is  the  siime  word  which  is 
here  used,  and  which  he  would  tliere  have  rendered  the  congrega- 
tion of  the  giants,  in  allusion  to  ilie  drowning  of  the  sinners  of  the 
*>ld  world.  And  is  there  any  thing  in  which  die  majesty  of  God 
a|)pears  more  dreadful  than  in  the  eternal  ruin  of  the  ungodly, 
and  the  groans  of  the  inhabitants  of  the  laud  of  darkness?  Those 
that  will  not  with  angels  fear  anil  worship,  shall  for  ever  with 
devils  fear  and  tremble,  and  God  thei-ein  will  be  glorified. 

3.  If  we  look  up  to  heaven  above,  we  shall  see  instances  of 
God's  sovereignly  and  power, 

( 1 .)  He  stretches  out  the  north  over  the  empty  place,  v.  7.  So 
he  did  at  first,  then  he  stretched  out  the  heavens  like  a  curtain, 
(Ps.l04.  2.)  and  still  continues  to  keep  them  stretched  out,  and 
will  do  so  till  the  general  conflagration,  when  they  shall  be  rolled 
together  as  a  scroll.  Rev. 6. 14.  He  mentions  the  north,  because 
his  country  (as  ours)  lay  in  the  northern  hemisphere;  and  the  air 
is  the  empty  place  over  which  it  is  stretched  out.  See  Ps.89. 12. 
What  an  empty  pl.ace  is  this  world,  in  comparison  with  the  other  ! 

(2.)  He  keeps  the  waters  that  are  said  to  be  above  the  firmament 
from  pouring  down  upon  the  earth,  as  once  they  did  :  (o.)).)  He 
binds  up  the  waters  in  his  t  tick  clouds,  as  if  they  were  tied  close  in 
a  bag,  till  there  is  occasion  to  use  them;  and,  notwithstanding 
the  vast  weight  of  water  so  raised  and  laid  up,  yet  the  cloud  is  not 
rent  under  them,  for  then  they  would  burst,  and  pour  out  as  a 
spout;  but  they  do,  as  it  were,  distil  through  the  cloud,  and  so 
come  drop  by  drop,  in  mercy  to  the  earth,  in  small  I'ain,  or  great 
rain,  as  he  pleases. 

(3.)  He  conceals  the  glorv  of  the  upper  world,  the  dazzling 
lustre  of  which  we  poor  mortals  conld  not  bear;  (r.  9.)  He  holds 
back  the  face  of  his  throne,  that  light  in  which  he  dvvells,  and 
spreads  a  cloud  upon  it,  through  which  he  judges,  cA.22.13.  God 
will  have  us  to  live  by  faith,  not  by  sense;  for  this  is  agreeable  to 
a  state  of  probation.  It  were  not  a  fair  trial,  if  the  face  of  God's 
throne  were  as  visible  now,  as  it  will  be  in  the  great  day. 

Lest  bis  liigh  throne,  above  expression  briclit, 
Witb  deadly  f;Iory  should  oppress  our  si^ht. 
To  break  tlie  dazzliiii;  force,  he  draws  a  screen 
Of  sable  shades,  and  spreads  his  clouds  between. 

Sir  R.  Blackmoke. 

(4.)  The  bright  ornaments  of  heaven  are  the  work  of  his  hands ; 
(v.  13.)  By  his  Spirit,  the  eternal  Spirit  that  moved  upon  the  face 
of  the  waters,  the  breath  of  his  mojzth,  (Ps.  33.  6.)  he  has  garnished 
th?  heavens,  not  only  made  them,  but  beautified  them;  fias  curi- 
ously bespangled  them  with  stars  by  night,  and  painted  them  with 
the  light  of  the  sun  by  day.  God,  having  made  man  to  look 
upward,  (Os  homini  sublime  dedii — To  man  he  gave  an  erect  coun- 
tenance,) has  therefore  garnished  the  heavens,  to  invite  him  to  look 
upward,  that,  by  pleasing  bis  eye  with  the  dazzling  light  of  the 
9un,  and  thf  sparkling  light  of  the  stars,  their  number,  order,  and 


Before  Christ  1520. 


JOB.  XXVI,  XXVII. 


The  Reply  of  Job . 


various  inagiiitucles,  which,  as  so  many  golden  sluds,  beautify  the 
canopy  diiiun  over  our  heads,  he  may  lie  led  io  a(hnirc  Ihe  great 
Civator,  the  Father  and  Fountain  of  iinhts,  and  to  say,  "If  Ihe 
pavement  be  so  richly  inlaid,  what  must  the  |»alace  be!  If  llie 
visible  heavens  be  so  glorious,  what  are  those  that  arc  out  of  sight  !  ' 
From  the  beauteous  garniture  of  the  ante-cliamber,  we  may  infer 
the  precious  furniture  of  the  |)rcscnce-chamb('r.  If  stars  be  so 
iirijlit,  what  are  anucis!  What  is  meant  here  by  the  crooked  ser- 
pent which  his  bands  have  formed  is  not  certain.  Some  make  it 
part  of  the  garnishing  of  the  heavens,  the  milky-way,  say  some; 
some  jiarticular  constellation,  so  called,  say  others.  It  is  the  samo 
word  that  is  used  for  leviathan,  (Isa.27.1.)  and,  probably,  may 
be  meant  of  the  whale  or  crocodile,  in  which  appears  much  of  the 
power  of  the  Creator;  and  why  may  not  Job  conclude  with  that 
inference,  when  God  himself  does  so?  ch.  41. 

II.  He  concludes,  at  last,  with  an  awful  et  ccetera;  {v.  14.)  Lo, 
these  arc  parts  of  his  tcays,  the  out-goings  of  his  wisdom  and 
power,  the  w ays  in  which  he  walks,  and  by  which  he  makes  himself 
known  to  the  children  of  men.  Here,  1.  He  acknowledges,  with 
adoration,  the  discoveries  that  were  made  of  God.  These  things 
which  he  himself  had  said,  and  which  Bildad  had  said,  are  his  ways, 
and  this  is  heard  of  him  ;  this  is  something  of  God.  But,  2.  He 
admires  the  depth  of  that  which  is  undiscovered.  This  that  we 
have  said  is  but  part  of  his  ways,  a  small  part.  What  we  know  of 
God,  is  nothing  in  comparison  with  what  is  in  God,  and  what  God 
is.  After  all  the  discoveries  which  God  has  made  to  us,  and  all 
the  inquiries  we  have  made  after  God,  still  we  are  much  in  the 
dark  concerning  him,  and  must  conclude,  Ln,  these  are  but  parts 
of  his  uai/s.  Something  we  hear  of  him  by  his  works  and  by  his 
word;  but,  alas,  how  little  a  portion  is  heard  of  him!  heard  bif 
us,  heard  /Vo/H  us  I  \\'e  know  but  in  part,  we  prophesy  but  in  |)art. 
When  we  have  said  all  we  can  concerning  God,  we  must  even  do 
as  St. Paul  does ;  (Rom.  11.  33.)  despairing  to  find  the  bottom,  we 
must  sit  down  at  the  brink,  and  adore  the  depth:  O  the  depth  nf 
the  irisdom  and  knowledge  of  God!  It  is  but  a  little  portion  that 
we  hear  and  know  of  God  in  our  present  state.  He  is  infinite  and 
incomprehensible ;  our  understandings  and  capacities  are  weak  and 
shallow,  and  the  full  discoveries  of  the  divine  glory  are  reserved 
for  the  future  state.  Even  the  thnnder  of  his  power,  that  is,  his 
powerful  thunder,  one  of  the  lowest  of  his  ways  here  in  our  own 
region,  we  cannot  understand.  See  cA.  37. 4,  .5.  Much  less  can 
we  understand  the  utmost  force  and  extent  of  his  power,  the  terri- 
ble efforts  and  operations  of  it,  and  particularly  the  power  of  his 
danger,  Ps.  90. 11.     God  is  great,  and  we  know  him  not. 

CHAP.   XXVII. 

Jnb  had  sometimes  coinplnined  of  his  friends,  that  they  were  so  eager  in  dispuihig, 
ttutt  iheij  would  scarcely  let  him  put  in  a  word;  Snft'er  mc  that  I  may 
speak,  and  Oli  that  \oii  woiiltl  lioUI  your  peace  !  But  nnrr,  it  seems,  they 
were  rait  of  breath,  and  left  him  room  to  say  what  he  would:  tither  they 
were  themsclres  convinced  that  Joh  was  in  tlie  ri^ht,  or  they  desjmired  vf  con- 
vincins;  him  that  he  was  in  the  wroui^;  and  therifore  ihry  threw  awai/  their 
treapons,  and  ^are  up  tlie  cause.  Jnb  was  too  hard  for  them,  and  forced  them 
to  quit  the  field ;  for  sireat  is  the  truth,  ami  will  prevail.  What  Joh  had  said 
(ch.  20.)  teas  a  sulficient  answer  to  J3itdad's  discourse:  and  now  Job  jmusid  a 
while  to  .lee  whether  7,(tpleir  would  take  liis  turn  n'.iain  ;  but  he  ileclluin^-  it, 
Joh  himself  went  on,  and,  teithnut  any  interruption  or  vexation  given  htm,  said 
all  he  desired  to  say  in  this  matter.  I.  He  begins  with  a  solemn  protestation 
of  his  integrity,  and  of  his  resolution  io  hold  it  fast,  v. 2.  .6.  II.  Ife  crpresses 
the  dread  he  had  of  that  hypocrisy  whiih  they  charged  him   with,  v.  7 .  AO. 

III.  He  shews  the  misevable  end  of  wicked  people,  notwithstanding  their  long 
prosperity, and  tlw  curse  that  attends  them,  and  w  entailed  upon  their  families, 
C.11..23. 

1.  "]\/rOREOVER  Job  continued  his  paial)lf, 
--TX  and  said,  2.  As  God  liveth,  tvho  liatli 
taken  away  mj^  judgment;  and  the  Altninhty,  ivlio 
hath  vexed  my  soul;  3.  All  the  while  my  breath 
15  in  me,  and  the  spirit  of  God  is  in  my  nostrils; 
4.  My  lips  shall  not  speak  wickedness,  nor  my 
tona^ue  utter  deceit.  5.  God  forbid  that  I  should 
justify  you:  till  i  die  1  Avill  not  remove  mine  in- 


tegrity from  me.  G.  My  righteousness  I  hold  fast, 
and  will  not  let  it  ^o :  my  heart  shall  not  reproach 
me  so  lony;  as  '  '' 


long  as  I  live. 


Job's  discourse  here  is  called  a  parable,  (mashal,)  the  title  of  So- 
hunon's  proverbs,  because  it  was  grave  and  weighty,  and  very  in- 
slruclive;  and  he  spake  as  one  having  aulhoritv.  It  comes  from 
a  word  that  signifies. /o  rule,  or  have  domininn  ;  and  some  think  it 
intimates  that  Job  now  triumphed  over  his  opponents,  and  spake 
as  one  that  had  baffled  them.  We  say  of  an  excellent  preacher, 
that  lie  knows  how  doininari  in  concionibus — to  command  his 
hearers.     Job  did  so  here. 

A  long  strife  there  had  l>een  between  Job  and  bis  fri<'nds;  they 
seemed  disposed  to  have  the  matter  compromised  ;  and  therefore, 
since  an  oath  for  confirmation  is  an  end  (f  strife,  (Ileb.  G.  16.) 
Job  here  backs  all  he  had  said,  in  maintenance  of  his  own  inte- 
grity, with  a  solemn  oath,  to  silence  contradiction,  and  take  the 
blame  entirely  upon  himself,  if  he  |)revaricated.     Observe, 

1.  The  form  of  his  oath;  (i'.  2.)  As  God  liceth,  who  hath  taken 
atvay  my  judgment.  Here,  (1.)  He  speaks  highly  of  God,  in 
calling  him  the  living  God,  (which  means  ci)t'r-/u-(7i(/,  the  eternal 
God,  that  has  life  in  himself,)  and  in  appealing  to  him  as  the  sole 
and  sovereign  Judge.  We  can  swear  by  no  greater,  and  it  is  an 
affront  to  him  lo  swear  by  any  other.  (2.)  Yet  he  speaks  hardly 
of  him,  and  unbecominsly,  in  saying  that  he  had  taken  away  his 
judgment,  that  is,  refused  to  do  him  justice  in  this  controversy,  and 
to  appear  in  defence  of  him,  and  that,  by  continuing  bis  troubles, 
on  which  bis  friends  grounded  their  censures  of  biui,  he  had  taken 
from  him  the  opportunity  he  hoped  ere  now  to  have  hail  of  clear- 
ing himself.  Elihu  reproved  him  for  this  word;  (cA.34.  .5.)  for 
God  is  righteous  in  all  his  ways,  and  takes  away  no  man's  judg- 
ment. But  see  how  apt  we  are  to  despair  of  favour,  if  it  be  not 
shewed  us  immediately  ;  so  poor-spirited  are  we,  and  so  soon  weary 
of  waiting  God's  time.  He  also  charges  it  upon  (iod,  that  he  had 
vexed  his  .soul  ;  had  not  only  not  appeared  for  him,  but  had  ap- 
peared against  him,  and,  by  laying  such  grievous  afflictions  upon 
him,  had  quite  imljittered  his  life  to  him,  and  all  the  comforts  of 
it.  We,  bv  our  impatience,  vex  our  own  souls,  and  then  complain 
of  God  that  he  has  vexed  them.  Yet  see  Job's  confidence  in  the 
goodness  both  of  his  cause  and  of  his  God;  that,  though  God 
seemed  to  be  angrv  with  him,  and  to  act  against  him,  for  the 
present,  \et  he  could  cheerfully  commit  his  cause  to  him. 

2.  The  matter  of  his  oath,  c.  3,  4.  (1.)  That  he  would  not 
speak  wickedness,  nor  utter  deceit.  That,  in  general,  he  would 
never  allow  himself  in  the  way  of  lying;  that,  as  in  this  debate  he 
had  all  along  s))oken  as  he  thought,  so  he  would  never  wrong  his 
conscience  bv  speaking  otherwise:  he  would  never  maintain  any 
doctrine,  nor  assert  any  matter  of  fact,  but  what  he  believed  to  be 
true  ;  nor  would  he  deny  the  truth,  how  much  soever  it  might 
make  against  him:  and,  whereas  his  friends  charged  him  with 
being  a  hypocrite,  he  was  ready  to  answer,  upon  oath,  to  all  their 
interrogatories,  if  called  to  it.  On  the  one  hand,  he  would  not, 
for  all  the  world,  deny  the  charge,  if  he  knew  himself  guilty,  but 
woidd  declare  the  truth,  the  whole  truth,  and  nothing  but  tb.e 
truth,  and  take  to  himself  the  shame  of  his  hypocrisy :  on  the  other 
hand,  since  he  was  conscious  to  himself  of  his  integrity,  and  tliat  he 
was  not  such  a  man  as  his  friends  represented  him,  he  would  never 
betray  his  integrity,  nor  charge  himself  witli  that  which  he  was 
innocent  of;  he  would  not  be  brought,  no  not  by  the  rack  of  their 
unjust  censures,  falsely  to  accuse  himself.  If  we  must  not  bear 
false  witness  against  onr  neighbnir,  then  not  against  ourselves. 
(2.)  That  he  wiudd  adhere  to  this  resolution  as  long  as  he  lived; 
(j>.  3.)  All  the  while  my  brialh  is  in  me.  Our  resolutions  against 
sin  should  be  thus  constant,  resolutions  for  life:  in  things  doubtful 
and  indifferent,  it  is  not  safe  to  be  thus  peremptory  ;  we  know  not 
what  reason  we  may  see  to  change  our  mind,  God  may  reveal  to 
us  that  which  we  now  are  not  aware  of;  but  in  so  plain  a  thing 
as  this,  we  cannot  be  too  positive,  that  we  will  never  speak  wicked- 
ness. Something  of  a  reason  for  his  resolution  is  here  implied — 
that  our  breath  will  not  be  always  in  us;  we  must  shortly  breathr 


Before  Christ  1520. 


JOB,  XXVll. 


The  Reply  of  Job. 


our  last,  and  therefore,  vhileour  brcalh  is  in  us,  \vc  nius;  rjever 
breathe  wickedness  and  deceit,  nor  allow  ourselves  to  say  or  do 
any  thine;  which  will  make  anainst  us,  when  our  breath  shall  de- 
pirt.  The  breath  in  us  is  called  the  spirit  of  Gnd,  because  he 
breathed  it  into  us;  and  that  is  another  reason  why  we  must  not 
speak  wickedness.  It  is  God  that  gives  us  life  and  breath,  and 
therefore,  while  we  have  breath,  we  must  praise  him. 

3.  The  explication  of  his  oath;  (f.  5,  6.)  "  God  forbid  that  I 
should  justify  you  in  your  uncharitable  censures  of  me,  by  owning 
mvself  a  hypocrite:  no,  until  I  die,  I  will  not  remove  my  integrity 
from  me;  my  righteousness  I  hold  fast,  and  u-ill  not  let  it  go." 
(1.)  He  would  always  be  an  honest  man,  would  hold  fast  his  in- 
tegrity, and  not  curse  God,  as  S;it;iii,  by  his  wife,  urged  him  to 
do,  ch.  2.  9.  Job  here  thinks  of  dying,  and  of  getting  ready  for 
death,  and  therefore  resolves  never  to  part  ^^ith  his  religion, 
though  he  had  lost  all  he  had  in  the  world.  Note,  The  best 
preparative  for  death,  is,  perseverance  to  death  in  our  integritv. 
"  Until  I  die,"  that  is,  "though  I  die  by  this  affliction,  I  will 
not  thereby  be  put  out  of  conceit  with  my  God  and  my  religion. 
Though  he  slay  me,  yet  will  I  trust  in  him."  (2.)  He  would  always 
stand  to  it,  that  he  was  an  honest  man ;  he  would  not  remove,  he 
would  not  part  with,  the  conscience,  and  comfort,  and  credit,  of 
his  integrity;  he  was  resolved  to  defend  it  to  the  last.  "God 
knows,  and  my  own  heart  knows,  that  I  always  meant  well,  and 
did  not  allow  myself  in  the  omission  of  any  known  duty,  or  the 
commission  of  any  known  sin.  This  is  my  rejoicing,  and  no 
man  shall  rob  me  of  it;  I  will  never  lie  against  my  right."  It  has 
often  been  the  lot  of  upright  men  to  be  censured  and  condemned 
as  hypocrites;  but  it  well  becomes  them  to  bear  up  boldly  against 
such  censures,  and  not  to  be  discouraged  by  them,  or  think  the 
worse  of  themselves  for  them;  as  the  apostle,  (Heb.  13.  18.)  Wc 
have  a  good  conscience  in  all  things,  willing  to  live  honestly. 

Hie  mnriis  atieneiis  esto,  nil  consoire  sibi. 

Be  tliis  thy  brazen  bulwark  of  defence. 
Still  to  preserve  tliy  conscious  innocence. 

Job  complained  nnich  of  the  reproaches  of  his  friends;  But 
/says  he)  my  heart  shall  not  reproach  me ;  that  is,  "  I  will  never 
give  my  heart  cause  to  reproach  me,  but  will  keep  a  conscience 
void  of  offence:  and,  while  I  do  so,  I  will  not  give  my  heart  leave 
to  reproach  me."  Who  shall  lay  any  thing  to  the  charge  of  God's 
elect?  It  is  God  that  justifies.  To  resolve  that  our  hearts  shall 
not  reproach  us,  when  we  give  them  cause  to  do  so,  is  to  affront 
God,  whose  deputy  conscience  is,  and  to  wrong  ourselves;  for  it 
!s  a  good  thing,  when  a  man  has  sinned,  to  have  a  heart  within 
him  to  smite  him  for  it,  2  Sam.  24. 10.  But  to  resolve  that  our 
hearts  shall  not  reproach  us,  while  we  still  hold  fast  our  integrity, 
is  to  baffle  the  designs  of  the  evil  spirit,  (who  tempts  oood  Chris- 
tians to  question  their  adoption.  If  thou  be  the  Son  of  God,)  and 
to  concur  with  the  operations  of  the  good  Spirit,  who  witnesses  to 
their  adoption. 

7.  Let  mine  enemy  be  as  the  wicked,  and  he  that 
riseth  up  aijainst  me  as  the  unrighteous.  8.  For 
what  is  the  hope  of  the  hypocrite,  though  he  hath 
gained,  when  God  taketh  away  his  soul?  9.  Will 
God  hear  his  cry  when  trouble  cometh  upon  him? 
10.  Will  he  delight  himself  in  the  Almighty?  will 
he  always  call  upon  God? 

Job,  having  solemnly  protested  the  satisfaction  he  had  in  his 
integrity,  for  the  further  clearing  of  himself,  here  expresses  the 
dread  he  had  of  being  found  a  hypocrite. 

I.  He  tells  us  how  he  startled  "at  the  thought  of  if,  for  he  looked 
upon  the  condition  of  a  hypocrite  and  a  wicked  man,  to  be  cer- 
tainly the  most  miserable  condition  that  any  man  could  be  in; 
(v. 7.)  Let  mine  enemy  be  as  the  wicked;  a  proverbial  expression, 
like  that,  (Dan.  4. 19.)  The  dream  be  to  them  that  hate  thee.  Job 
nasso  far  from  indulging  himself  in  any  wicked  way,  and  flatter- 
<n|t  himself  in  if,  that,  if  he  might  have  leave  to  wish  the  greatest 


evil  he  could  think  of  to  the  worst  enemy  he  had  in  the  world,  he 
would  wish  him  the  portion  of  a  wicked  man,  knowing  that  worse 
he  could  not  wish  him.  Not  that  we  may  lawfully  wish  any  man 
to  be  wicked,  or  that  any  man  who  is  not  wicked  should  be 
treated  as  wicked ;  but  we  should  all  choose  to  be  in  the  condition 
of  a  beggar,  an  outlaw,  a  galley-slave,  any  thing,  rather  than  in 
the  condition  of  the  wicked,  though  in  ever  so  much  pomp  and 
outward  prosperity. 

II.   He  gives  us  the  reasons  of  it. 

1.  Because  the  hypocrite's  hopes  will  not  be  crowned  ;  («.  8.) 
For  what  is  the  hope  of  the  hypocrite  ?  Bildad  had  condemned 
it,  (c/t.8.  13,  14.)  and  Zophar,  (c/(.ll.  20.)  Job  here  concurs 
with  them,  and  reads  the  death  of  the  hypocrite's  hope  with  as 
much  assifrance  as  thev  had  done;  and  this  fitly  comes  in  as  a 
reason  why  he  would  not  remove  his  integrity,  but  still  hold  it 
fast.  Note,  The  consideration  of  the  miserable  condition  of  wicked 
people,  and  especially  hy|)ocrites,  should  engage  us  to  be  uj)right, 
(for  we  are  undone,  for  ever  undone,  if  we  be  not,)  and  also  to 
get  the  comfortable  evidence  of  our  uprightness;  for  how  can  we 
be  easy,  if  the  great  concern  lie  at  uncrefainties  ?  Job's  friends 
would  persuade  him  that  all  his  hope  was  but  the  hope  of  the 
hypocrite;  (c/i.4.  G.)  "  Nay,"  says  he,  "  I  would  not,  for  all  the 
world,  be  so  foolish  as  to  build  upon  such  a  rotten  foundation; 
for  what  is  the  hope  of  the  hypocrite?"  See  here,  (1.)  The  hy- 
pocrite deceived.  He  has  gained,  and  he  has  hope;  this  is  his 
bright  side ;  it  is  allou  ed  that  he  has  gained  by  his  hypocrisy, 
has  gained  the  praise  and  applause  of  men,  and  the  wealth  of  this 
world.  Jehu  gained  a  kingdom  by  his  hypocrisy,  and  tiie  Phari- 
sees many  a  widow's  house.  Upon  this  gain  he  builds  his  hope, 
such  as  it  is;  he  hopes  he  is  in  good  circumstances  for  another 
world,  because  he  finds  he  is  so  for  this,  and  he  blesses  himself  in 
his  own  way.  (2.)  The  hypocrite  undeceived  ;  he  will  at  last  see 
himself  wretchedly  cheated:  for,  [1.]  God  shall  fake  away  his 
soul,  sorely  against  his  will;  (Luke,  12.20.)  Thy  soul  shall  be 
required  of  thee.  God,  as  the  Judge,  takes  it  away  to  be  tried  and 
determined  to  its  everlasting  state.  He  shall  then  fall  into  the 
hands  of  the  living  God,  to  be  dealt  with  immediately.  [2.] 
What  will  his  hojie  be  then?  It  will  be  vanity  and  a  lie;  it  will 
stand  him  in  no  stead.  The  wealth  of  this  world,  which  he  hoped 
in,  he  must  leave  behind  him,  Ps.  49.17.  The  happiness  of  tite 
other  world,  which  he  hoped  for,  he  will  certainly  miss  of :  be 
hoped  to  go  to  heaven,  but  he  will  be  shamefully  disappointed ;  he 
will  plead  his  external  profession,  privileges,  and  performances, 
but  all  his  pleas  will  be  over-ruled  as  frivolous;  Depart  from  me, 
I knoxv  you  not.  So  that,  upon  the  whole,  it  is  certain,  a  formal 
hypocrite,  with  all  his  gains,  and  all  his  hopes,  will  be  miserable 
in  a  dying  hour. 

2.  Because  the  hypocrite's  prayer  will  not  be  heard ;  {v.  0.) 
Will  God  hear  his  cry,  when  trouble  comes  upon  him  ?  No,  he  will 
not,  it  cannot  be  expected  he  should.  If  true  repentance  come 
upon  him,  God  will  hear  his  cry,  and  accept  him;  (Isa.1.18.)  but 
if  he  continue  impenitent  and  unchanged,  let  him  not  think  to 
find  favour  with  God.  Observe,  (1.)  Trouble  xcill  come  upon  him, 
certainly  it  will.  Troubles  in  the  world  often  surprise  those  that 
are  most  secure  of  an  uninterrupted  prosperity.  However,  death 
will  come,  and  trouble  with  it,  when  he  nnist  leave  the  world  iind 
all  his  delights  in  it.  The  judgment  of  the  great  day  will  come  ; 
fearfulnesswill  surprise  the  hypocrites,  Isa. 33.14.  (2.)  Then  he 
will  cry  to  God  ;  will  pray,  and  pray  earnestly.  Those  who  in 
prosperity  slighted  God,  either  prayed  not  at  all,  or  were  cold  and 
careless  in  praver,  when  trouble  conies,  will  make  their  a)>plicalion 
to  him,  and  cry  as  men  in  earnest.  But,  (3.)  117//  God  hear  him 
then?  in  the  troubles  of  this  life?  God  has  told  us  that  he  will 
not  hear  the  prayers  of  those  who  regard  iniquity  in  their  hearts, 
(Ps.66. 18.)  and  set  up  their  idols  there,  (Ezek.l4.  4.)  nor  of 
those  whotnrn  away  their  ear  from  hearing  the  law,  Prov.28.  9. 
Get  you  to  the  gods  whom  ye  have  served,  Judg.  10. 14.     In  the 

judgment  to  come,  it  is  certain,  God  will  not  hear  the  cry  of  those 
who  lived  and  died  in  their  hypocrisy.  Their  doleful  lamentations 
will  all  be  unpit'ed ;  /  will  laugh  at  your  calamity.  Their  impor- 
tunate petitions  will  all  be  thrown  out,  and  their  picas  reip''cd. 


Before  Christ  1520. 


JOB,  XXVII. 


i  tie 


Kc|)]y  of  Job. 


Inflexible  justice  cannot  be  biassed,  nor  the  irreversible  sentence 
revoked.  See  IMatlh.7.22, 23.  Luke,13.26,  and  the  case  of  the 
foolish  vire,ins,   j\latlh.2.5. 11. 

3.  liccause  the  hypix-rilc's  religion  is  neither  comfortable  nor 
constant;  (y.  10.)  Will  he  delkjht  Itimsclf  in  the.  Almifjhiij?  No, 
not  at  any  time,  (for  his  (Icliglit  is  in  the  profits  of  tiie  world,  and 
the  pleasures  of  the  flesh,  more  than  in  God,)  especially  not  in  the 
time  of  trouble.  Will  he  (iluaifs  call  vpon  (lod?  \o,  in  pros- 
perity he  ^^ill  not  call  upon  (iod,  but  slight  liiui;  in  adversity,  he 
will  not  call  upon  Ciod,  but  curse  liiui ;  he  is  weary  of  his  religion, 
when  he  gels  nothing  by  it,  or  is  in  danger  of  losing.  Note, 
(1.)  Tliose  are  hvpocrites,  who,  though  tliey  profess  religion, 
neither  take  pleasure  in  it,  nor  persevere  in  it;  vho  reckon  their 
religion  a  task  and  a  drudgery,  a  weariness,  and  snuff  at  it;  who 
make  use  of  it  only  to  serve  a  turn,  and  lay  it  aside  w  hen  the  turn 
is  serve<l ;  who  will  call  upon  God  while  it  is  in  fashion,  or  while 
the  pang  of  devotion  lasts,  but  leave  it  off  when  they  fall  into 
other  company,  or  when  the  hot  fit  is  over.  (2.)  Tlic  reason  why 
hypocrites  do  not  persevere  in  religion,  is,  because  they  have  no 
pleasure  in  it.  Tliey  that  do  not  delight  themselves  in  the  Al- 
miglify,  will  not  always  call  upon  him.  The  more  comfort  we  find 
in  our  religion,  the  more  closely  we  shall  cleave  to  it.  Those  who 
have  no  delight  in  God,  are  easily  inveigled  by  the  pleasures  of 
sense,  and  so  drawn  awav  from  their  religion  ;  and  they  are  easily 
run  down  by  the  crosses  of  this  life,  and  so  driven  away  from  their 
religion,  and  will  not  always  call  upon  God. 

11.  I  will  teach  yon  by  the  hand  of  God:  that 
which  is  with  the  Almighty  will  I  not  conceal. 
12.  Behold,  all  ye  yourselves  have  seen  it;  why 
then  are  ye  thus  altogether  vain?  13.  This  is  the 
portion  of  a  wicked  man  with  God,  and  the  heri- 
tage of  oppressors,  u-/iic/i  they  shall  receive  of  the 
Almighty.  14.  If  his  children  be  multiplied,  it  is 
for  the  sword ;  and  his  offspring  shall  not  be  satis- 
fied with  bread.  15.  Those  that  remain  of  him 
shall  be  buried  in  death :  and  his  widows  shall 
not  weep.  16.  Though  he  heap  up  silver  as  the 
dust,  and  prepare  raiment  as  the  clay;  17.  He 
may  prepare  it,  but  the  just  shall  put  it  on,  and 
the  innocent  shall  divide  the  silver.  18.  He  build- 
eth  his  house  as  a  moth,  and  as  a  booth  that  the 
keeper  maketh.  19.  The  rich  man  shall  lie  down, 
but  he  shall  not  be  gathered :  he  openeth  his  eyes, 
and  he  is  not.  20.  Terrors  take  hold  on  him  as 
waters,  a,  tempest  stealeth  him  away  in  the  night. 
21.  The  east  wind  carrieth  him  away,  and  he  de- 
parteth:  and  as  a  storm  hurleth  him  out  of  his 
place.  22.  For  God  shall  cast  upon  hini,  and  not 
spare  :  lie  would  fain  flee  out  of  his  hand.  2.3.  3Ien 
shall  clap  their  hands  at  him,  and  shall  hiss  him 
out  of  his  place. 

Job's  friends  had  soen  a  great  deal  of  the  misery  and  destruc- 
tion that  attend  wiiked  people,  especially  oppressors;  and  Job, 
while  the  heal  of  dis])utati(m  lasted,  had  said  as  much,  and  with  as 
much  assurance,  of  their  prosperity;  but  now,  that  the  heat  of  the 
battle  was  nearly  over,  he  was  willing  to  own  how  far  he  agreed 
with  them,  and  where  the  difference  between  his  opinion  and  theirs 
lay.  1.  He  agreed  with  them,  that  wicked  people  are  miserable 
people;  that  God  will  surely  reckon  with  cruel  o)ipressors,  and, 
one  time  or  other,  one  way  or  other,  bis  juslicc  uill  make  re|>risals 
upon  them  for  all  the  affronts  they  have  put  upon  God,  and  all 
the  wrongs  they  have  done  to  their  neighbours.  This  truth  is 
dijundantly  confirmed    by    the  entire    concurrence  even  of  these 


angry  disputants  in  it.  I?nI,  2.  In  this  Ihey  differed.  They  be^d 
that  these  deserved  judgments  are  presentlv  and  visihly  brought 
upon  wicked  oppressors;  that  thn/  travail  with  pain  rill  their  day\. 
that  in  prosperity  the  deslrnypr  comes  vpon  them;  that  thev  shall 
not  be  rich,  nor  their  branch  (/recti;  and  that  tlicir  destrnciioa 
shall  he  accomplished  before  their  time;  so  Eliphaz;  (chAH. 
20,  21, 29,  32.)  that  the  steps  nj  their  strength  shall  be  straitened; 
that  terrors  shall  make  them  afraid  on  every  .yide ;  so  Bildad ; 
(f/(.  18.7, 11.)  that  he  himself  shall  vomit  vp  his  riches,  and  that 
in  the  fulness  cj  his  si'fj'ieieney  he  shall  be  in  straits;  so  Zopha-r, 
c/(.  20. 15,22.  Now  job  held  that,  in  ninnv  cases,  judgments  do 
not  fall  upon  them  quickly,  but  arc  deferred  f(ir  some  time.  That 
vengeance  strikes  slowly,  he  had  already  shewed;  (c/(.21.  and  2-1.) 
now  he  comes  to  shew  that  it  strikes  surely  and  severely,  and  that 
reprieves  are  no  pardons. 

I.  Job  here  undertakes  to  set  this  matter  in  a  true  licht ; 
(v.  n,  12.)  I  uill  teach  you.  We  must  not  disdain  to  learn  even 
from  those  who  are  sick  and  poor,  yea,  and  peevish  too,  if  they 
deliver  what  is  true  and  good.  Observe,  1.  What  he  would  teach 
them;  "  That  which  is  irith  the  Almiyhty,"  that  is,  "  the  coun- 
sels and  purposes  of  God  concerning  wicked  people,  which  are  hid 
with  him,  and  which  you  cannot  hastily  judge  of;  and  the  usual 
methods  of  his  providence  concerning  them  :"  This,  says  Job, 
leill  I  not  conceal.  What  God  has  not  concealed  from  us,  we 
must  not  conceal  from  those  we  are  concerned  to  teach.  Things 
revealed  belony  to  lis  end  ovr  children.  2.  How  he  would  teach 
them ;  By  the  hand  "/  God,  that  is,  by  his  strength  and  assistance. 
Those  who  undertake  to  teach  others  must  look  to  the  hand  of 
God  to  direct  them,  to  open  their  ear,  (Isa.  50.4.)  and  to  open 
their  lips.  Those  whom  God  teaches  with  a  strong  hand,  are  best 
able  to  teach  others,  Isa.  8. 11.  3.  What  reason  they  had  to  learn 
those  things  which  he  was  about  to  teach  them;  (f.l2.)  that  it 
was  confirmed  by  their  own  observation ;  You  yozirseloes  have 
seen  it;  (but  what  we  have  heard,  and  seen,  and  known,  we  have 
need  to  be  taught,  that  we  may  be  perfect  in  our  lesson;)  and 
that  it  would  set  them  to  rights  in  their  judgment  concerning  him; 
"  Why  then  are  ye  thus  alfoyether  vain,  to  condemn  me  for  a 
wicked  man  because  I  am  afflicted?"  Truth,  rightly  understood 
and  applied,  would  cure  us  of  that  vanity  of  mind  which  arises 
from  our  mistakes. 

That  particularly  which  he  offers  now  to  lay  before  them,  is, 
the  portion  of  a  wicked  man  with  God,  particularly  of  oppressors, 
t'.  13.  Compare  c/(.20.29.  Their  portion  in  the  world  may  be 
wealth  and  preferment,  but  their  portion  with  God  is  ruin  and 
misery.  They  are  above  the  controul  of  any  earthly  power,  it  may 
be,  hut  the  Almighty  can  deal  with  then). 

II.  He  does  it,  by  shewing  that  wicked  people  may,  in  some 
instances,  prosper,  but  that  ruin  follows  them  in  those  very  in- 
stances ;  and  that  is  their  portion,  that  is  their  heritage,  that  is  il 
which  they  must  abide  by. 

1.  They  may  prosper  in  their  children,  but  ruin  attends  them. 
His  children  perhaps  are  multip'ied,  (c.  14.)  or  mar/nificd,  so 
some;  they  are  very  numerous,  and  are  r:iised  to  honour  and  great 
estates.  Worldly  people  are  said  to  he  full  of  children;  (Ps.17.14.) 
and,  as  it  is  in  the  margin  there,  their  childrrn  are  full.  In  them 
the  parents  hope  to  live,  and  in  their  preferment  to  be  honoured. 
Rut  the  more  children  they  leave,  and  the  greater  prosperity 
Ihey  leave  them  in,  the  more  and  the  fairer  marks  do  they  leave 
for  the  arrows  of  God"s  judaments  to  be  levelled  at:  his  three 
sore  judgments,  sword,  famine,  and  pestilence,  2  Sam.  24.  13. 
(1.)  Some  of  them  shall  die  by  the  sword,  the  sword  of  war, 
perhaps;  they  brousht  them  up  to  live  by  their  sword,  as  Esau; 
(Gen.  27.40.)  and  those  that  do  so,  commonly  die  by  the  sword, 
first  or  last:  or  by  the  sword  of  justice  for  their  crimes,  or  the 
sword  of  the  murderer  for  their  estates.  (2.)  Olhers  of  them 
shall  die  by  famine;  (i-.  14.)  His  offspring  shall  not  be  satisfied 
with  bread.  He  thought  he  had  secured  to  them  large  estates, 
but  it  may  happen  that  they  may  be  reduced  to  poverty,  so  as 
not  to  have  the  necessary  supports  of  life,  at  least  not  to  live 
comfortably.  They  shall  be  so  needy,  that  they  shall  not  have  a 
competency  of  necessary  food,  and  so  greedy,  or  so  discontented. 


before  Christ  1520, 


JOB,  XXVII,  XXVIII. 


The  Reply  of  Job. 


lliatwhal  Ihey  have  Ihey  shall  not  be  satisfied  with,  because  not 
so  much,  or  not  so  dainty,  as  what  they  liave  been  used  to.  Ye 
cat,  but  ye  have  not  enough.  Hag.  1.6.  (3.)  Those  that  remain 
shall  be  buried  in  death,  that  is,  shall  die  of  the  plague,  which  is 
called  death,  (Rev.  6.  8.)  and  be  buried  privately  and  in  haste, 
as  soon  as  they  are  dead,  without  any  solemnity;  buried  ivith  the 
burial  of  an  ass;  and  even  their  widows  shall  not  weep;  they 
shall  not  have  wherewithal  to  put  them  in  mourning.  Or  it  de- 
notes, that  these  wicked  men,  as  they  live  undcsired,  so  they  die 
nnianiented,  and  even  their  widows  will  think  themselves  happy 
that  they  are  got  rid  of  them. 

2.  Ihey  may  prosper  in  their  estates,  but  ruin  attends  them  too, 
f.  16.  .  ly.  (1.)  We  will  suiipose  them  to  be  rich  in  money  and 
plate,  in  clothing  and  furniture  ;  They  heap  up  silver,  in  abundance 
as  the  dust,  and  prepare  raiment  as  the  clay;  they  have  heaps  of 
clothes  about  them,  as  plentiful  as  heaps  of  clay:  or  it  intimates 
that  they  have  such  abundance  of  clothes,  that  they  are  even  a 
burthen  to  them;  they  lade  themselves  with  thick  clay,  Hab.2  (7 
See  what  is  the  care  and  business  of  worldly  people — To  heaj 
worldly  wealth.  Much  would  have  more,  until  the  silver  is  cr,u- 
kered,  and  the  garments  moth-eaten,  Jam.5. 2,  3.  But  wlint 
comes  of  it?  He  shall  never  be  the  better  for  it  himself;  death 
will  strip  him,  death  will  rob  him,  if  he  be  not  robbed  and  stripped 
sooner,  Luke,  12.  20.  Nay,  God  will  so  order  it,  that  the  just 
shall  wear  his  raiment,  and  the  innocent  shall  divide  his  silver. 
[1.]  They  shall  have  it,  and  divide  it  among  themselves;  some 
way  or  other.  Providence  shall  so  order  it,  that  good  men  shall 
come  honestly  by  that  wealth  which  the  wiclied  man  came  dis- 
honestly by.  The  wealth  of  the  sinner  is  laid  vp  for  the  just, 
Prov.  13.  22.  God  disposes  of  men's  estates  as  he  pleases,  and 
often  makes  their  wills,  against  their  will.  The  .just,  whom  he 
hated  and  persecuted,  shall  have  rule  over  all  his  labour,  and,  in 
due  time,  recover  with  interest  what  was  violently  taken  from  him. 
The  Egyptians'  jewels  were  the  Israelites'  pay.  Solomon  observes, 
(Eccl.2.26.)  that  God  makes  the  sinners  drudges  to  the  righteous; 
for  to  the  sinner  he  f/ii'es  travail  to  gather  and  heap  vp,  that  he 
may  give  to  him  that  is  good  before  God.  [2.]  They  shall  do 
pood  with  it;  the  innocent  shall  not  hoard  the  silver,  as  he  did 
that  gathered  it,  but  shall  divide  it  to  the  poor,  shall  give  a 
portion  to  seveii,  and  also  to  eight,  which  is  laying  up  the  best 
securities.  Money  is  like  manure,  good  for  nothing  if  it  be  not 
spread.  When  God  enriches  good  men,  they  must  remember 
Ihey  are  but  stewards,  and  must  give  an  account.  What  bad  men 
brinn;  a  curse  upon  their  families  with  the  ill-getting  of,  good  men 
bring  a  blessing  upon  their  families  with  the  well-using  of.  He 
that  by  unjust  gain  incrcaseth  liis  substance,  shall  gather  it  for 
Imn  that  will  pity  the  poor,  Prov. 28.  8.  (2.)  We  will  suppose 
them  to  have  built  them  strong  and  stately  houses;  but  thev  are 
like  the  house  which  the  moth  makes  for  herself  in  an  old  aar- 
ment,  out  of  which  she  will  soon  be  shaken,  t>.  18.  He  is  verv 
•ecure  in  it,  as  a  moth,  and  has  no  apprehension  of  danger;  but 
it  will  prove  of  as  short  continuance  as  a  booth  which  the  keep*"- 
makes,  which  will  quickly  be  taken  down  and  gone,  and  his  plate 
shall  know  him  no  more. 

3.  Destruction  attends  their  persons,  though  they  lived  long  in 
health,  and  at  ease;  (p.  19.)  The  rich  man  shall  lie  down  to  sleep, 
to  repose  himself  in  the  abundance  of  his  wealth,  Sovl,  take  thine 
fMse;  shall  he  down  in  it  as  his  strong  city,  and  seem  to  others  to 
be  very  happy  and  very  easy;  but  he" shall  not  be  gathered,  that 

shall  not  have  his  mind  composed,  and  settled,  and  gathered 
I  enjoy  his  wealth.  He  does  not  sleep  so  contentedly  as 
people  llnnk  he  does.  He  lies  dotvn,  but  his  abundance  rvill  not 
suffer  him  to  sleep  at  least  not  so  sweetiv  as  the  labouring  man, 
1M.-C1  5.12.  He  hes  down,  but  he  is  fufi  of  tossing.s  to  and  fro 
tdl  the  dawning  of  the  day,  and  then  he  opens  his  eyes,  and  he  is 
not ;  he  sees  himself,  and  all  he  has,  hastening  away,  as  it  were, 
in  the  twinkling  ot  an  eye.  His  cares  increase  his  fears,  and  both 
together  make  him  uneasy;  so  that,  when  we  attend  him  to  his 
bed,  we  do  not  fmd  him  happy  there.  But,  in  the  close,  we  are 
.ailed  to  attend  his  exit,  and  sec  how  miserable  he  U  in  death 


IS, 

in. 


( 1.)  He  is  miserable  in  death.  It  is  to  him  the  king  of  terrors. 
e.  20,21.  When  some  mortal  disease  seizes  him,  what  a  fright 
18  he  in  !  Terrors  take  hold  on  him,  as  waters,  as  if  he  were  sur- 
rounded by  the  flowing  tides.  He  trembles  to  think  of  leaving  thii 
world,  and  much  more  of  removing  to  another.  This  mingles  sor- 
row and  tvrath  with  his  sickness,  as  Solomon  observes,  Eccl.  5. 17. 
These  terrors  put  him  either,  [  1.]  Into  a  silent  and  sullen  despair; 
and  then  the  tempest  of  God's  wrath,  the  tempest  of  death,  may 
be  said  to  steal  him  away  in  the  night,  when  no  one  is  aware,  or 
takes  any  notice  of  it.  Or,  [  2.]  Into  an  open  and  clamorous 
despair ;  and  then  he  is  said  to  be  carried  away,  and  hurled  out 
of  his  place,  as  with  a  storm,  and  with  an  east-wind,  violent,  and 
noisy,  and  very  dreadful.  Death,  to  a  godly  man,  is  like  a  fair 
gale  ot  wind,  to  convey  him  to  the  heavenly  country,  but,  to  a 
wicked  man,  it  is  like  an  east-wind,  a  storm,  a  tempest,  that  hur- 
ries him  away,  in  confusion  and  amazement,  to  destruction. 

(2.)  He  is  miserable  after  death.  [1.]  His  soul  falls  under  the 
just  indignation  of  God  ;  and  the  terror  of  that  puts  him  into  such 
up  amazement  at  the  a])proach  of  death  ;  (v.  22.)  For  God  shall  cast 
upon  him,  and  not  spare.  While  he  lived,  he  had  the  benefit  of 
sparing  mercy;  but  now  the  day  of  God's  patience  is  over,  and 
he  will  not  spare,  but  pour  out  upon  him  the  full  vials  of  his 
wrath.  What  God  casts  down  upon  a  man,  there  is  no  flying 
from,  nor  beating  up  under.  We  read  of  his  casting  down  great 
stones  from  heaven  upon  the  Canaanites,  (Josh.  10. 11.)  which 
made  terrible  execution  among  them  ;  but  wliat  was  that  to  his 
casting  down  his  anger  in  its  full  weight  upon  the  sinner's  con- 
science, like  the  talent  of  lead?  Zech.  5.  7,  8.  The  damned 
sinner,  seeing  the  wrath  of  God  break  in  upon  him,  would  fain 
flee  out  of  his  hand  ;  but  he  cannot ;  the  gales  of  hell  are  locked 
and  barred,  and  the  great  gulph  fixed,  and  it  will  be  in  vain  to 
call  for  the  shelter  of  rocks  and  mountains.  Those  who  will  not 
be  persuaded  now  to  fly  to  tlie  arms  of  divine  grace,  which  are 
stretched  out  to  receive  them-,  will  not  be  able  to  flee  from  the 
arms  of  divine  wrath,  which  will  shortly  be  stretched  out  to  destroy 
them.  [2.]  His  memory  falls  under  the  just  indignation  of  all 
mankind;  {v. 23.)  Men  shall  clap  their  hands  at  him,  that  is, 
they  shall  rejoice  in  the  judgments  of  God,  by  which  he  is  cut  off, 
and  be  well  pleased  in  his  fall.  When  the  wicked  perish,  there  it 
shouting,  Prov.  11.10.  When  God  buries  him,  men  shall  Mss 
him  out  of  his  place,  and  leave  on  his  name  perpetual  marks  of 
mfamv.  In  the  same  place  where  he  has  been  caressed  and  cried 
up,  he  shall  be  laughed  at.  (Ps.  52. 7.)  and  his  ashes  shall  be 
trampled  on. 


CHAP.  XXVIII. 

The  strain  of  this  chapter  is  very  unlike  the  rest  of  this  hook.  Job  forgets  Am 
sores,  and  aU  his  sorrows,  and  talks  like  a  philosopher,  or  a  virtuoso.  Here  it 
a  great  deal  both  of  natural  philosophy  and  moral  in  this  discourse;  but  tht 
guestton  is,  How  does  it  come  here  7  Doubtless,  it  u-as  not  merely  for  an  amuse- 
ment, or  diuersion  from  the  contmrersy  ;  thniijfh,  if  it  had  been  only  .«o,  perhaps 
it  had  not  been  much  amiss.  When  disputes  firnw  hat,  better  lose  the  question 
than  lose  our  temper.  But  this  is  pertinent,  and  to  tlie  business  in  hand.  Job 
and  his  friends  had  been  disionrsing  about  the  dispensations  of  Providence  toward 
the  wicked  and  the  righteous.  Job  liad  shewed  that  some  wicked  men  live  and 
d'e  in  prosperity, while  others  are  presently  and  openly  arrested  by  the  judgments 
of  God.  Bui,  if  any  ask  the  reason  why  some  are  punished  in  tliis  world,  and 
not  others,  they  must  be  told  it  is  a  question  that  cannot  he  resolved.  The  knotr- 
ledge  of  the  reasons  of  state,  in  God*s  goi^ernment  of  the  world,  is  Icept  from  us, 
and  we  must  neither  pretend  to  it,  7ior  reach  after  it.  Znphar  had  wished  that 
God  would  shew  Job  the  serrets  of  wisdom,  ch.  11.0.  No,  says  Job,  send 
tilings  Ijclong  not  to  us,  but  things  revealed,  Deut.2{).29.  And  here  he 
shews,  I.  Concerning  worldly  wealth,  how  industriously  that  is  sought  for,  and 
pursued,  by  the  children  of  men,  what  paitis  they  take,  what  contrivances  theij 
have,  and  what  hazards  they  run,  to  get  it,  ti.  1 . .  II.  //.  Concerning  wimlnm, 
V.  1 2.  In  general,  the  price  of  it  is  very  great ;  it  is  of  inestimable  value, 
0.  15 .  .  1(1.  The  place  of  it  is  very  secret,  v.  14,  20,  22.  In  particular,  there 
is  a  wisdom  which  is  hid  in  God,  (r.  23.  .27.)  and  there  is  a  trisdom  which  is 
revealed  to  the  children  of  men,  t>.  28.  Our  inquiries  into  the  former  must  he 
checked,  into  the  latter  must  be  quickened,  for  tlial  is  H  which  is  our  concern. 


and  after  death. 


SURELY 
a  ])lace  for  gold  ttliete  ihey  fine  it.     2.  Iron 


there  is  a  vein  for  the  silver,  and 
ir  gold  tcheie  ihey  fine  it.     2.  Iron 
IB  taken  out  of  the  earth,  and  brass  is  mollen  ovl 


Ctfore  Christ  1520. 


JOB.  XXVIII. 


'I'lie  Kej)ly  of  Job. 


of  the  stone.  3.  He  setteth  an  end  to  darkness, 
and  searclieth  out  all  perfection:  the  stones  of 
darkness,  and  the  shadow  of  death.  4.  The  fUiod 
hreaketii  out  from  the  inhabitant;  even  the  waters 
forgotten  of  the  foot:  they  are  dried  up,  they  are 
t^oue  away  from  men.  5.  jisfor  the  earth,  out  of 
it  Cometh  bread:  and  under  it  is  turned  up  as  it 
were  fire.  6.  The  stones  of  it  are  the  place  of 
sapphires:  and  it  hath  dust  of  gold.  7.  There  is 
a  path  Avhich  no  fowl  knoweth,  and  which  the  vul- 
ture's eye  hath  not  seen:  8.  The  lion's  whelps 
have  not  trodden  it,  nor  the  fierce  lion  passed 
by  it.  9.  He  putteth  forth  his  hand  upon  tiie 
rock;  he  overturneth  the  mountains  by  the  roots. 
10.  He  cutteth  out  rivers  among  the  rocks;  and 
liis  eye  seeth  every  precious  thing.  11.  He  bind- 
eth  the  floods  from  overflowing;  and  the  thing 
that  is  hid  bringeth  he  forth  to  light. 

Here  Job  shews,  1.  What  a  great  way  tlie  wit  of  man  may  go, 
i.r  diving  into  the  depths  of  nature,  aiid  seizing  the  riches  of  it; 
xvhut  a  great  deal  of  knowledge  and  wealth  men  may,  by  their 
ingenious  and  industrious  searches,  make  themselves  masiers  of. 
But  does  it  therefore  follow  that  men  may,  by  their  wit,  compre- 
hend the  reasons  why  some  wicked  people  )irosper,  and  otlicrs 
are  punished,  why  some  good  people  prosper,  and  others  are 
afflicted?  No,  by  no  means.  The  caverns  of  the  earth  may  be 
discovered,  but  not  the  counsels  of  heaven.  2.  What  a  great 
'leal  of  care  and  pains  worldly  men  take  to  get  riches.  He  had 
observed  concerning  the  wicked  man,  (c/i.27. 16.)  that  he  heaped 
>ip  silver  as  the  dust ;  now  here  he  shews  whence  that  silver  came, 
and  how  it  was  come  by,  which  he  is  so  fond  of,  to  shew  v\hat 
little  reason  wicked  rich  men  have  to  be  proud  of  their  wealth 
and  pomp.     Observe  here, 

I.  The  wealth  of  this  world  is  hid  in  the  earth.  Thence  the 
silver  and  the  gold,  which  afterward  they  refine,  are  fetched, 
v.l.  There  it  lay  mixed  with  a  great  deal  of  dirt  and  dross, 
like  a  worthless  thing,  of  no  m.orc  account  than  common  earth  ; 
and  abundance  of  it  will  so  lie  neglected,  till  the  earth  and  all 
the  works  therein  shall  be  burned  up.  Holy  Mr.  Herbert,  in  his 
poem  called  Avarice,  takes  notice  of  this,  to  shame  men  out  of 
tlie  love  of  money. 

Money,  thou  l)ane  of  bliss,  ttioii  source  of  woe, 

Wlience  com'st  tlioii,  that  thou  art  so  fresh  and  fine? 

I  know  tliy  parentage  is  base  and  low  ; 
Man  found  tliee  poor  and  dirty  in  a  mine. 

Surely  tlion  didst  so  little  rontribute 

To  tliis  great  kingdom  which  thou  now  hast  got, 

That  he  was  fain,  wiien  thou  wast  destitute, 
To  dig  thee  out  of  thy  dark  cave  and  grot. 

Man  calleth  thee  his  wealth,  who  made  thee  rich. 
And  while  he  digs  out  thee,  falls  in  the  ditch. 

Iron  and  brass,  less  costly,  but  mare  serviceable,  metals,  are 
taken  out  of  the  earth,  (v. 2.)  and  are  there  found  in  great  abun- 
dance, which  abates  their  price  indeed,  but  is  a  great  kindness  to 
man,  who  could  much  better  be  without  gold  than  witho\it  iron. 
Nay,  out  of  the  earth  comes  bread,  that  is,  bread-corn,  the  ne- 
cessary support  of  life,  v.  5.  Thence  man's  maintenance  is 
fetched,  to  remind  him  of  his  own  original ;  he  is  of  the  earth, 
and  is  hastening  to  the  earth.  Under  it  is  turned  up  as  it  were 
fire;  precious  stones,  that  sparkle  as  fire  ;  brimstone,  that  is  apt 
to  take  fire  ;  coal,  that  is  proper  to  feed  fire.  As  we  have  our 
food,  so  we  have  our  fuel,  ciit  out  of  the  earth.  There  the 
sapphires  and  other  gems  are,  and  thence  gold-dust  is  digged  up, 
V.6.     The  wisdom  of  the  Creatoi  has  placed  th*8e  things,   1  Out 


VOL.   II 


65 


of  our  sight,  to  teach  us  not  to  set  our  eyes  upon  them,  Prov.23.6. 
2.  Under  our  feet,  to  teach  us  not  to  lay  them  in  our  bosom*, 
nor  to  set  our  hearts  upon  them,  but  to  trample  upon  them,  with 
a  holy  contempt.  See  how  full  the  earth  is  of  God's  riches, 
(Ps.164.24.)  and  infer  tlicnce,  not  only  how  great  a  God  be  is, 
uhose  the  earth  is,  am\  the  fulness  thereof ,  (Ps. 24. 1.)  but  how 
full  heaven  must  needs  be  of  Ciod's  riches,  which  is  the  citv  of. 
the  great  King,  in  comparison  with  which  this  earth  is  a  poor 
country. 

II.  The  wealth  that  is  hid  in  the  earth  cannot  be  come  at  but 
with  a  great  deal  of  difficulty.  It  is  hard  to  be  found  out;  there 
is  but  here  and  there  a  vein  for  the  silver,  v.\.  The  precious 
stones,  though  bright  themselves,  yet,  because  buried  in  obscu- 
rity and  out  of  sight,  are  called  stones  of  darkness,  and  the  sliadoxo 
of  death.  Men  may  search  long  before  they  light  on  them ;  when 
found  out,  they  are  hard  to  be  fetched  out;  men's  wits  must  be 
set  on  work  to  contrive  ways  and  means  to  get  this  hid  treasure 
info  their  hands  ;  they  must,  with  their  lamps,  set  an  end  to  dark- 
ness; and  if  one  expedient  miscarry,  one  method  fail,  they  must 
try  another,  till  they  have  searched  out  all  perfection,  and  turned 
every  stone  to  effect  it,  t'.3.  They  must  grajiple  with  subterra- 
neous wafers,  (u. 4, 10, 11.)  and  force  their  way  through  rocks 
which  are,  as  it  were,  the  roots  of  the  mountains,  r.9.  Now 
God  has  made  the  getting  of  gold  and  silver,  and  precious  stones, 
so  difficult,  (1.)  For  the  exciting  and  engaging  of  industry.  Dii 
laboribus  omnia  vendmit — Labour  is  the  price  which  the  c/odi 
affix  to  all  things.  If  valuable  things  were  too  easily  come  by, 
men  would  never  learn  to  take  pains.  But  the  difficulty  of  gain- 
ing the  riches  of  this  earth,  may  suggest  to  us  what  violence 
the  kingdom  of  heaven  suffers.  (2.)  For  the  checking  and  re- 
straining of  pomp  and  luxury.  What  is  for  necessity  is  had  with 
a  little  labour  from  the  surface  of  the  earth  ;  but  what  is  foi 
ornament  must  be  dug  with  a  great  deal  of  pains  out  of  the 
bowels  of  it.     To  be  fed  is  cheap,   but  to  be  fine  is  chargeable. 

III.  Though  the  subterraneous  wealth  is  thus  hard  to  come  by, 
yet  men  will  have  it.  He  that  loves  silver,  is  not  satisfied  with 
silver,  and  yet  is  not  satisfied  without  it;  but  they  that  have  much 
must  needs  have  more.  See  here,  1.  What  inventions  men  have 
to  get  this  wealth.  They  search  out  all  perfection,  v.  3.  They 
have  arts  and  engines  to  drv  up  the  waters,  and  carry  them  off, 
when  they  break  in  upon  them  in  their  mines,  and  threaten  to 
drown  the  work,  v. 4.  Thev  have  pumps,  and  pipes,  and  canals, 
to  clear  their  way,  and,  obstacle:  being  removed,  they  tread  the 
path  which  710  fowl  hnoireth,  (r.7,8.)  unseen  by  the  vulture's  eye, 
which  is  piercing  and  quick-sighted,  and  untrodden  by  the  lion's 
whelps,  which  traverse  all  the  paths  of  the  wilderness.  2.  What 
pains  rner.  take,  and  what  vast  charge  they  are  at,  to  get  this 
wealth.  They  work  their  v/ay  though  the  rocks,  and  undermine 
the  mountains,  v.  10.  3.  What  hazards  they  run.  They  that  dig 
in  the  mines  have  their  lives  in  their  hands;  for  they  are  obliged 
to  bind  the  floods  from  overfloivinf/,  (u.ll.)  and  are  continually 
in  danger  of  being  suffocated  by  damps,  or  crushed  or  buried 
alive  by  the  fall  of  the  earth  upon  them.  See  how  foolish  man 
adds  to  his  own  burthen  ;  he  is  sentenced  to  eat  bread  in  the  sweat 
of  his  face.  But  as  if  that  were  not  enough,  he  will  get  gold 
and  silver  at  the  peril  of  his  life;  though  the  more  is  gotten,  the 
less  valuable  it  is;  for,  in  Solomon's  time,  silver  was  as  stones. 
But,  4.  Observe  what  it  is  that  carries  men  through  all  this  toil 
and  peril.  Their  eye  sees  every  precious  thing,  r.lO.  Silver 
and  gold  are  precious  things  with  them,  and  they  have  them  in 
their  eve  in  all  these  pursuits;  they  fancy  they  see  them  glittering 
before  their  faces,  and,  in  the  prospect  of  laying  hold  on  them, 
they  make  nothing  of  all  these  difficulties;  for  they  make  some- 
thing of  it  at  last ;  that  which  is  hid  bringeth  he  forth  to  light,  u.  11. 
What  was  hid  under  ground,  is  laid  upon  the  bank ;  the  metal 
that  was  hid  in  the  ore,  is  refined  from  its  dross,  and  brought 
forth  pur«  out  of  the  furnace  ;  and  then  he  thinks  his  pains  well 
bestowed.  Go  to  the  miners,  then,  thou  sluggard  in  religion, 
consider  their  ways,  and  be  wise.  Let  their  courage,  diligence, 
and  constancy  in'  seeking  the  wealth  that  perisheth,  shame  w 
out  of  slothfu'lncES  ajid  faintheartednees  in  labouring  for  the  true 


BeJore  Christ  1520. 


JOB, 


VIII. 


The  Reply  of  Job. 


licbes.  How  mvch  better  is  it  to  get  icisdom  than  gold!  How 
much  easier  and  safer!  Yet  gold  is  sought  for,  but  grace  ne- 
glected. Will  Ihe  hopes  of  precious  things  out  of  the  earth,  (sc 
Uiey  call  them,  though  really  they  are  paltrj'  and  perishing,)  bf 
such  a  spur  to  industry,  and  shall  not  the  certain  prospect  oi 
truly  precioMs  things  in  heaven  be  much  more  so  ? 

12.  But  where  shall  -wisdom  be  found?  and 
where  is  the  place  of  understanding?  13.  Man 
knoweth  not  the  price  thereof;  neither  is  it  found 
in  the  land  of  the  living.  14.  The  depth  saith,  It 
15  not  in  me ;  and  the  sea  saith,  Jt  is  not  with  me. 
15.  It  cannot  be  gotten  for  gold,  neither  shall 
silver  be  weighed  for  the  price  thereof.  10.  It 
cannot  be  valued  with  the  gold  of  Ophir,  with 
the  precious  onyx,  or  the  sapphire.  17.  The 
gold  and  the  crystal  cannot  equal  it :  and  the 
exchange  of  it  shall  not  be  for  jewels  of  fine  gold. 

18.  No  mention  shall  be  made  of  coral,  or  of 
pearls:  for  the  price  of  wisdom  is  above  rubies. 

19.  The  topaz  of  Ethiopia  shall  not  equal  it, 
neither  shall  it  be  valued  with  pure  gold. 

Job,  having  spoken  of  the  wealth  of  the  world,  which  men  put 
»uch  a  value  upon,  and  take  so  much  pains  for,  here  comes  to 
speak  of  another  more  valuable  jewel,  and  that  is,  wisdom  and 
understanding ,  the  knowing  and  enjoying  of  God  and  ourselves. 
Thpy  that  found  out  all  those  wavs  and  means  to  enrich  theni- 
ielves,  thought  themselves  very  wise ;  but  Job  will  not  own  that 
to  be  wisdom:  he  supposes  them  to  gain  their  point,  and  to  brinn- 
to  light  what  lliey  sought  for.  Cell.)  and  yet  asks.  Where  is 
leiidom?  For  it  is  not  here;  this  their  way  is  their  folly.  We 
must  therefore  seek  it  somewhere  else,  and  it  will  be  found  no- 
where but  in  the  principles  and  practices  of  religion.  There  is 
more  true  kuowleqc,  satisfaction,  and  happiness,  in  sound  divinity, 
which  shews  us  the  way  to  the  joys  of  heaven,  than  in  natural 
philosophy,  or  iiiallicmatics,  which  help  us  to  find  a  way  into 
the  bowels  of  the  earth. 

Two  things  cannot  be  found  out  concerning  this  wisdom. 

1.  The  price  of  it,  for  that  is  inestimable;  its  worth  is  infhiitely 
more  than  all  Ihe  riches  in  this  world.  Man  knows  not  the  price 
thereof,  (c.  13.)  that  is,  1.  Few  put  a  due  value  upon  it.  Men 
know  not  the  worth  of  if,  ijs  innate  excellencv,  flieir  need  of  it, 
and  of  what  unspeakable  advantage  it  will  be  to  Iheni;  and  there- 
fore, thnngh  they  have  many  a  price  in  their  hand  to  get  this  wis- 
dom, yet  they  have  no  heart  to  it,  Prnv.17.  16.  The  cock  in  the 
fable  knew  not  the  value  of  Ihe  precious  slone  he  found  m  the 
dunghill,  and  therefore  wou'd  rather  have  lighted  on  a  barley- 
corn. Men  know  not  the  worth  of  grace,  and  theicfore  will  take 
no  pains  to  get  it.  2.  None  can  pcssihly  give  n  valuable  consi- 
deration for  it,  wilh  all  the  wealth  this  world  c  in  furnish  them 
with.  This  Job  i.s  large  upon,  (c.lS,  iVc.>  whoir  be  ri.akes  an 
inventory  of  the  Bona  notabilia — The  most  eabiahle  treasures  of 
this  world:  gold  is  five  times  mentioned,  silver  comes  in  also, 
and  then  divers  precious  stones,  the  onvx  and  sapphire,  pearls 
and  rubies,  and  the  topaz  of  Ethiopia;  these  are  ihe  things  that 
are  highest  prized  in  the  world's  markets:  hut  if  a  man  would 
give,  not  only  these,  heaps  of  these,  but  all  the  substance  of  his 
house,  all  he  is  worth  in  the  world,  for  wisdon),  it  would  utterly 
be  contemned:  these  may  give  a  man  some  advantage  in  seeking 
wisdom,  as  they  did  to  Solomon,  but  there  is  no  purchasing  wis- 
dom with  these.  It  is  a  gift  of  the  Ho/y  Ghost,  which  rannot  be 
bought  with  money.  Acts,  8.  20.  As  it  docs  not  run  in  the  blood, 
and  thus  come  to  us  by  descent,  so  it  cannot  be  got  for  money^ 
nor  does  it  come  to  us  by  purchase.  Spiritual  gifts  are  conferred 
without  money  and  without  price,  because  no  money  can  be  a 
price  for  them.  Wisdom  is  likewise  a  more  valuable  gift  to  him 
•hat  has  it,  makes  him  richer  and  happier,  than  gold  or  precious 


Jj  stones.  It  is  better  to  gel  wisdom  than  gold.  Gold  is  another's, 
wisdom  our  own;  gold  is  for  the  body  and  time,  wisdom  is  for 
Ihe  sonl  and  eternity.  Let  that  which  is  most  precious  in  God's 
accoimt,   be  so  in  our's.     See  Prov.3. 14,  &c. 

If.  The  place  of  it,  for  that  is  undiscoverable.  Where  shall 
I'nsdom  be  found?  tJ.12.     He  asks  this, 

1.  As  one  that  truly  desired  to  find  it.  This  is  a  question  we 
should  all  put;  while  the  most  of  men  are  asking,  "Where  shall 
money  be  found?"  we  should  ask,  Wliere  may  wisdom  be  found? 
that  we  may  seek  it  and  find  it;  not  vain  philosophy,  or  carnal 
policy,  but  true  religion;  for  that  is  the  only  true  wisdom,  that  is 
it  w'iich  best  improves  our  faculties,  and  best  secures  our  spiritual 
and  eternal  welfare.  This  is  that  which  we  should  cry  after,  and 
dip,  for,   Prov.  2.  3,4. 

2.  As  one  that  utterly  despaired  of  finding  it  any  where  but  in 
Ood,  and  any  way  but  by  divine  revelation.  /(  is  not  found  in 
Ihis  land  of  ihe  living,  f.lS.  We  cannot  attain  to  a  right  under- 
standing of  God  and  his  will,  of  ourselves,  and  our  duty,  and  in- 
terest, by  reading  any  books  or  men,  but  by  reading  God's  book 
and  the  men  of  God.  Such  is  the  degeneracy  of  human  nature, 
that  there  is  no  true  wisdom  to  be  found  wilh  any  but  those  who 
are  born  again,  and  who,  through  grace,  partake  of  the  divine 
nature.  As  for  others,  even  the  most  ingenious  and  industrious, 
they  can  tell  us  no  tidings  of  this  lost  wisdom.  ( 1 .)  Ask  the  miners, 

I  and  by  them  the  depth  will  say.  It  is  not  in  me,  v.  14.  Those  who 
dig  into  the  bowels  of  the  earth,  to  rifle  the  treasures  there,  can- 
not in  these  dark  recesses  find  this  rare  jewel,  nor  with  all  their 
art  make  themselves  masters  of  it.  (2.)  Ask  the  mariners,  and 
by  theiD  the  sea  will  say.  It  is  not  in  me.  It  can  never  be  got 
either  by  trading  on  the  waters,  or  diving  into  them ;  can  never 
I>e  sucked  from  ihe  abundance  of  the  seas,  or  the  treasures  hid  in 
the  sand.  Where  there  is  a  vein  for  the  silver,  there  is  no  vein 
for  wisdom,  none  for  grace.  Men  can  more  easily  break  through 
the  difficulties  they  meet  with  in  getting  worldly  wealth,  than 
through  those  they  meet  with  in  getting  heavenly  wisdom;  and 
tliey  will  take  more  pains  to  learn  how  to  live  in  this  world,  than 
how  to  live  for  ever  in  a  better  world.  So  blind  and  foolish  is 
man  become,  that  it  is  in  vain  to  ask  him.  Where  is  the  place  of 
wisdom,  and  uhich  is  the  ri)ad  ihiit  leads  to  it  ( 

20.  Whence  then  cometh  wisdom?  and  where  is 
tne  place  of  understanding?  21.  Seeing  it  is  hid 
from  the  eyes  of  all  living,  and  kept  close  from 
the  fowls  of  the  air.  22.  Destruction  and  death 
say,  We  have  heard  the  fame  thereof  with  our  ears. 
23.  God  understandeth  the  way  thereof,  and  he 
knoweth  the  place  thereof.  24.  For  he  looketh 
to  the  ends  of  the  earth,  and  seelh  under  the 
whole  heaven;  25.  To  make  the  weight  for  the 
winds;  and  he  weigheth  the  waters  by  measure. 
26.  When  he  made  a  decree  for  the  rain,  and  a 
way  for  the  lightning  of  the  thunder:  27.  Then 
did  he  see  it,  and  declare  it;  he  prepared  it,  yea, 
and  searched  it  out.  28.  And  unto  man  he  said. 
Behold,  the  fear  of  the  Lord,  that  ?'«  wisdom; 
and  to  depart  from  evil  is  understanding. 

The  question  which  he  had  asked,  (r.  12.)  he  asks  again  here; 
for  it  is  too  worthy,  too  weighty,  to  be  let  fall,  until  we  spied  in 
the  inquiry.  Concerning  this,  we  must  seek  till  we  find,  till  we 
get  some  satisfactory  account  of  it.  By  a  diligent  prosecution 
oi  this  inquiry,  ho  brings  it,  at  length,  to  this  issue;  that  there  is 
a  twofold  wisdom ;  one  hid  in  God,  which  is  secret,  and  belongs 
not  to  us;  the  other  made  known  by  him,  and  revealed  to  man, 
which  belongs  to  us  and  to  our  children. 

I.  The  knowledge  of  God's  secret  will,  the  will  of  his  provi- 
dence, is  out  of  our  reach,  and  what  God  has  reserved  to  himself: 
h  belitngs  to  the  Lord  our  God.     To  know  the  particulars  of  wha| 


Before  Christ  1520. 


JOB,  XXVIll. 


The  Rcjily  of  Job. 


God  w  ill  do  hoifaftcr,  and  llie  reasons  of  what  he  is  doing  now, 
is  the  kiiowledge  he  first  spoaks  of. 

1.  This  kiiowledaje  is  liid  from  us:  it  is  high,  we  cannot  attain 
unto  it;  (i;.21,  22.)  ft  is  /rid  from  the  ryes  of  all  lining,  even  of 
philosoplicrs,  politicians,  and  saints  ;  it  is  kept  close  from  the  fowls 
of  the  air;  thoii2;li  they  fly  high  and  in  the  open  firmament  of 
heaven,  ihounh  they  seem  somewhat  nearer  that  npper  world 
where  the  source  of  this  wisdom  is,  though  their  eyes  hchold  afar 
off,  (r/j.  39.  29.)  yet  they  cannot  penetrate  into  the  counsels  of 
God.  No;  man  is  uiser  thtm  the  fouls  of  heaven,  and  yet  comes 
short  of  this  wisdom.  Kven  those  who,  in  their  speculations,  soar 
highest,  and  think  themselves,  like  the  fowls  of  the  air,  above 
the  heads  of  other  j)eop!e,  yet  cannot  pretend  to  this  knowledge. 
Job  and  his  friends  had  been  arguing  about  the  meth<xls  and  rea- 
sons of  the  dispensations  of  Providence  in  the  government  of  the 
world  :  "  What  fools  are  we"  (savs  Job)  "  to  fight  in  thedark  thus; 
to  dispute  about  that  which  we  do  not  understand!"  The  line 
and  plummet  of  human  reason  can  never  fathom  the  abyss  of  the 
divine  counsels.  Who  can  undertake  to  give  the  rationale  of 
Providence,  or  account  for  the  maxims,  measure,  and  methods, 
of  God's  government,  those  arcana  imperii — the  cabinet  counsels 
of  divine  wisdom  ?  Let  us  then  be  content  not  to  know  the  future 
events  of  Providence,  until  time  discover  ll'.em,  (Acts,  1.  7.)  and 
not  to  know  the  secret  reasons  of  Providence,  until  eternity  discover 
them.  God  is  now  a  God  that  hideth  himself;  (Isa.4.D.  15.)  clouds 
and  darkness  are  round  about  him.  Though  this  wisdom  be  hid 
from  all  living,  yet  destruction  and  death  say,  We  have  heard  the 
fame  of  it;  though  they  cannot  give  an  account  of  it  themselves, 
(for  there  is  no  wisdom,  nor  device,  nor  knoicledge  at  all  in  the 
grave,  much  less  this,  yet  there  is  a  world  on  the  other  side  death 
and  the  grave,  on  which  those  dark  regions  border,  and  to  which 
we  must  pass  through  them,  and  there  we  shall  see  clearly  what 
we  are  now  in  the  dark  about.  "  Have  a  little  patience,"  says 
death  to  the  inquisitive  soul,  "  I  will  fetch  thee  shortly  to  a  place 
where  even  this  wisdom  will  be  found."  When  the  mystery  of 
God  shall  be  finished,  it  will  be  laid  open,  and  we  shall  know  as 
we  are  known  ;  when  the  veil  of  flesh  is  rent,  and  the  interposing 
clouds  are  scattered,  we  shall  know  what  God  does,  though  we 
know  not  now,  John,  13.  7. 

2.  This  knowledge  is  hid  in  God,  as  the  apostle  speaks,  (Eph. 
3.9.)  Known  unto  God  are  all  his  ivorhs,  though  they  are  not  known 
to  us.  Acts,  15.18.  There  are  good  reasons  for  what  he  does, 
though  we  cannot  assign  them;  (u.23.)  God  iinderstands  the  way 
thereof.  Men  sometimes  do  they  know  not  what,  but  God  never 
does.  Men  do  what  they  did  not  design  to  do;  new  occurrences 
put  them  upon  new  counsels,  and  oblige  them  to  take  new  mea- 
sures: but  God  does  all  according  to  the  purpose  which  he  pur- 
posed in  himself,  and  which  he  never  alters.  Men  sometimes  do  that 
which  ther  cannot  give  a  good  reason  for,  but  in  every  will  of  God 
there  is  a  counsel :  he  knows  both  what  he  does,  and  why  he  does  it ; 
the  whole  series  of  events,  and  the  order  and  place  of  every  occur- 
rence.    This  knowledge  he  has  in  perfection,  but  keeps  to  himself. 

Two  reasons  are  here  given  why  God  must  needs  understand 
hi*  own  way,  and  he  only ; 

(1.)  Because  all  events  are  now  directed  by  an  al'-s:'cing  and 
almighty  Providence,  v.  24,  25.  He  that  governs  the  w  orld,  is, 
{1.]  Omniscient :  for  he  looks  to  the  ends  of  the  earth,  both  in 
place  and  time;  distant  ages,  distant  regions,  are  under  his  view. 
We  do  not  understand  our  own  way,  much  less  can  we  understand 
God's  way,  because  we  are  short-sighted;  how  little  do  we  know 
of  what  is  doing  in  the  world,  much  less  of  what  will  be  done! 
But  the  eyes  of  the  Lord  are  in  every  place  ;  nay,  they  run  to  and 
fro  through  the  earth:  nothing  is,  or  can  be,  hid  from  him;  and 
therefore  the  reasons  why  some  wicked  people  prosper  remark- 
ably, and  others  are  remarkably  punished  in  this  world,  which  are 
secret  to  us,  are  known  to  him.  One  day's  events,  and  one  man's 
affairs,  have  such  a  reference  to,  and  such  a  dependence  upon, 
another's,  that  He  only,  to  whom  all  events  and  all  affairs  are 
naked  and  open,  and  who  sees  the  whole  at  one  entire  and  certain 
view,  is  a  competent  Judge  of  every  part.  [2.]  He  is  omnipo- 
tent; he  can  do  every  thmg^  and  is  very  exact  in  all  he  does. 


For  proof  of  this,  he  mentions  the  w  inds  and  waters,  v.  25.  What 
is  lighter  than  the  wind?  Yet  God  hath  ways  of  poising  it;  he 
knows  how  to  make  the  weight  for  the  winds,  which  he  brings  out 
of  his  treasuries,  (Ps.  135.  7.)  keeping  a  very  particular  account 
(if  what  he  draws  out,  as  men  do  of  what  they  pay  out  of  their 
treasuries,  not  at  random,  as  men  bring  out  of  llieir  trash.  No- 
thing sensible  is  to  ns  more  unaccouMtal)lo  than  the  wind ;  we  hear 
the  sound  of  it,  yet  cannot  tell  whence  it  comes,  or  whither  it  goes: 
but  God  gives  it  out  by  weight,  wisely  ordering  botii  from  what 
point  it  shall  blow,  and  w  ith  w  hat  strength.  The  waters  of  the  sea, 
and  the  rain-waters,  he  both  weighs  and  measuns;  allotting  the 
proportion  of  every  tide  and  every  shower.  A  great  and  constant 
.communication  there  is  between  clouds  and  seas,  the  waters  above 
the  firmament  and  those  under  it;  vapours  go  up,  rains  come 
down,  air  is  condensed  into  water,  water  rarefied  into  air:  but  the 
jreat  God  keeps  an  exact  account  of  all  the  stock  with  which  this 
trade  is  carried  on  for  the  publi"  benefit,  and  sees  that  none  of  it 
be  lost.  Now  if.  in  these  tilings,  Providence  be  so  exact,  how  much 
more  in  dispensing  frowns  an.!  favours,  rewards  and  punishments, 
to  the  children  of  men,  according  to  the  rules  of  equity  ! 

(2.)  Because  all  events  were,  from  eternity,  designed  and  de- 
termined bv  an  infallible  prescience,  and  immutable  decree, 
r.  2G,  27.  When  he  settled  the  course  of  nature,  he  fore-or- 
dainerl  all  ttse  operations  of  his  government. 

[1.]  He  settled  the  course  of  nature;  for  this,  he  mentions  a 
decree  for  the  rain,  and  a  way  for  the  thunder  and  lightning:  the 
general  manner  .and  method,  and  the  particular  uses  and  ten- 
dencies, of  these  strange  performances,  both  their  causes  and  their 
effects,  were  appointed  by  the  divine  purpose;  hence  he  is  said 
to  prepare  lightnings  for  the  rain,  Ps.  135.  7.     Jer.  10. 13. 

[2.]  When  he  did  that,  he  laid  all  the  measures  of  his  provi- 
dence, and  drew  an  exact  scheme  of  the  whole  work  from  first  to 
last:  then,  from  eternity,  did  he  see  in  himself,  and  declare  to 
himself,  the  plan  of  his  proceedings;  then  he  prepared  it,  fixed  it, 
and  established  it,  set  every  thing  in  readiness  for  all  his  works; 
so  that,  when  any  tiling  was  to  be  done,  nothing  was  to  seek,  nor 
could  any  thing  unforeseen  occur,  to  put  it  either  out  of  its  me- 
thod, or  out  of  its  time,  for  all  was  ordered  as  exactly  as  if  he 
had  studied  it,  and  searched  it  out;  so  that,  whatever  he  does, 
nothing  can  be  put  to  it,  or  taken  from  it,  and  therefore  shall  be 
for  ever,  EccJ.3. 14.  Some  make  Job  to  speak  of  wisdom  here 
as  a  person,  and  translate  it,  Then  he  saw  her,  and  shewed  her, 
Sfc.  and  then  it  is  parallel  with  that  of  Solomon,  concerning  the 
essential  Wisdom  of  the  Father,  the  eternal  Word,  Prov.8.  22,  &c. 
Before  the  earth  was,  then  was  I  by  him,  John.l.  1,2. 

II.  The  knowledge  of  God's  revealed  will,  the  will  of  his  pre- 
cept, and  this  is  within  our  reach;  it  is  level  to  our  capacity,  and 
will  do  us  good;  (ii.28.)  Unto  man  he  said.  Behold,  the  fear  of 
the  Lord,  that  is  wisdom.  Let  it  not  be  said,  that,  when  God 
concealed  his  counsels  from  man,  and  forbade  him  that  tree  of 
knowledge,  it  was  because  he  grudged  him  any  thing  that  would 
contribute  to  his  real  bliss  and  satisfaction;  no,  he  let  him  know  as 
much  as  he  was  concerned  to  know  in  order  to  his  duty  and  hap- 
piness: he  shall  be  intrusted  with  as  much  of  his  sovereign  mind 
as  was  needful  and  fit  for  a  subject,  but  he  must  not  think  himself 
fit  to  be  a  privy-counsellor.  He  said  to  Adam,  so  some,  to  the 
first  man,  in  the  day  in  which  he  was  created;  he  told  him  plainly, 
it  was  not  for  him  to  amuse  himself  with  over-curious  searches 
into  the  mysteries  of  creation,  nor  to  pretend  to  solve  all  the  phe- 
nomena of  nature;  he  would  find  it  neither  possible  nor  profitable 
to  do  so.  No  less  wisdom  (says  Archbishop  Tillotson)  than  that 
which  made  the  world,  can  thoroughly  understand  the  philosophy 
of  it.  But  let  him  look  upon  this  as  his  wisdom.  To  fear  the  Lord 
and  to  depart  from  evil ;  let  him  learn  that,  and  he  is  learned 
enough,  let  this  knowledge  serve  his  turn.  When  God  forbade 
man  the  tree  of  knowledge,  he  allowed  him  the  tree  of  life,  and 
this  is  that  tree,  Prov.  3. 18.  We  cannot  attain  true  wisdom  hut 
by  divine  revelation;  The  Lord  giveth  wisdom,  Prov. 2.  6.  Now 
the  matter  of  that,  is  not  the  secrets  of  nature  or  providence,  but 
the  rules  of  our  own  practice:  unto  man  he  said,  not,  "Go up  to 
heaven,  to  fetch  happiness  tnence;"  or,  "  Go  down  to  the  deep, 


Before  Cfirist  15-20. 


JOB,  XXVHI,  XXIX. 


fo  draw  it  ap  tlicnce."  No,  the  xcord  is  nigh  thee;  (Deut.30.  14.) 
He  hath  shewed  thee,  O  man,  not  what  is  great,  but  what  is  good, 
not  what  the  Lord  thy  God  designs  to  do  with  thee,  but  what  he 
requires  of  thee,  Mic.  6.  8.  Unto  you,  Omen,  I  call,  Prov.8.  4. 
Lord,  what  is  man  that  he  should  be  thus  minded,  thus  visited ! 
Behold,  mark,  take  notice,  of  this  ;  lie  that  has  ears,  let  him  hear 
what  the  God  of  heaven  says  to  the  children  of  men ;  The  fear  of 
the  Lord,  that  is  the  wisdom.  Here  is,  1.  The  description  of  true 
religion,  pure  religion,  and  undefiled;  it  is  to  fear  the  Lord,  and 
depart  from  evil,  which  agrees  with  God's  character  of  Job,  cA.  1. 1. 
The  fear  cf  the  Lord  is  the  spring  and  summary  of  all  religion. 
There  is  a  slavish  fear  of  God,  springing  from  hard  thoughts  of 
him,  which  is  contrary  to  religion,  Matth.25. 24.  There  is  a 
selfish  fear  of  God,  springing  from  dreadful  thoughts  of  hiui, 
which  may  be  a  good  step  toward  religion.  Acts,  9.  5.  But  there 
is  a  filial  fear  of  God,  springing  from  great  and  high  thoughts  of 
liim,  which  is  the  life  and  soul  of  all  religion.  And  wherever 
fhis  reigns  in  the  heart,  1*1  will  appear  by  a  constant  care  to  depart 
from  evil,  Prov.l6.  6.  This  is  essential  to  religion;  .ve  must  first 
cease  to  do  evil,  or  we  shall  never  learn  to  do  well.  Virtus  est 
vitivm  fijgere — E'en  in  our  flight  from  vice  some  virtue  lies. 
2.  The  (■' tnmendation  of  religion;  it  is  wisdom  and  understand- 
ing; to  be  tBuly  religious,  is  to  be  truly  wise  :  as  the  wisdom  of 
God  appears  in  the  institution  of  it,  so  the  wisdom  of  man  appears 
in  the  practice  and  observance  of  it ;  it  is  understanding,  for  it  is 
(he  best  knowledge  of  truth ;  it  is  wisdom,  for  it  is  the  best  con- 
duct of  onr  affairs:  nothing  more  surely  guides  our  way,  and 
|;ains  our  end,  than  being  religious. 

CHAP,  XXIX. 

Jifier  that  erceUfni  discovrse  concerning'  nisdom  in  the  foregoing  chapttr.  Job  saf 
down  and  paused  a  uliiUy  not  because  he  had  talked  himself  out  of  breathy  but 
because  he  ivould  not^  uithont  the  leave  of  (he  covipanij^  engross  the  talk  to  him- 
^If,  hnt  tcould  gire  roemfor  hisfricndSy  if  they  pleased,  to  rnuke  their  remarks 
on  7chat  he  had  said;  but  they  had  jwthing  to  say,  and  therefore^  after  he  had 
recollected  himself  a  litiie^  he  went  on  with  his  discourse  concerning  his  oxen 
^airs^  in  this  and  the  two  following  chapters  ;  in  which,  I.  He  describes  the 
height  of  the  prosperity  from  which  he  was  fallen.  And,  II.  The  depth  of  the 
ndversity  into  which  he  was  fallen:  and  this  he  does,  to  move  he  pity  of  his 
friends,  and  to  justify^  or,  at  least,  excuse,  his  own  complaints.  Hut  then, 
III.  To  obviate  his  friends*  censures  of  him,  he  makes  a  very  ample  and  parti- 
cular protestation  of  his  own  integrity  notwithstanding.  Jn  this  chapter,  he 
hoks  hack  to  the  days  of  his  prosjurity,  and  shews,  1.  What  comfort  and 
natisf action  he  had  in  his  house  and  family,  v.  1 .  .(i.  '2.  What  a  great  deal  of 
honour  and  pnwer  he  had  in  his  country,  and  tfhat  respect  teas  paid  him  by  all 
sorts  of  people,  r.7.  .10.  3.  What  abundance  of  good  he  did  i7i  his  place,  as  a 
magistrate,  v,  11 . .  17,  \.  What  a  just  prospect  he  had  of  the  continuance  of 
his  comfort  at  home,  (v.  18.  .'JO.)  and  of  his  interest  abroad,  r,  21 .  .25.  All 
this  he  enlarges  upon,  to  aggravate  his  present  calamities  ;  like  Naomi,  1  went 
f>ut  full,  but  am  brought  home  again  empty. 

I.  lY/I  OHEOVER  Job  conlinued  his  parable, 
--¥  J  and  said,  2.  Oh  that  1  were  as  m  months 
past,  as  inihe  days  iv/ien  God  preserved  me;  3. When 
his  candle  shined  upon  my  head,  and  ulien  by  his 
light  1  walked  Ihroiigli  darkness;  4.  As  I  was  in 
the  days  of  my  youth,  when  the  secret  of  God  loas 
upon  my  tabernacle;  5.  When  the  Almighty  was 
yet  with  me,  tcheti  my  children  were  about  me; 
6.  When  I  washed  my  steps  with  butter,  and  the 
rock  poured  me  out  rivers  of  oil; 

Losers  may  have  leave  to  speak,  and  there  is  nothing  they  ffpcak 
of  more  feelingly  than  of  the  comforts  tliey  are  stripped  of."  Their 
former  pros))erily  is  one  of  the  most  pleasing  subjects  of  their 
thoughts  and  talk.  It  was  so  to  Job  here,  who  begins  with  a  wish, 
(;).2.)  Oh  that  I  were  as  in  months  past!  So  he  brings  m  this 
account  of  his  prosperity.  His  wisli  is,  I.  "Oh  that  I  were  in  as 
good  a  state  as  I  was  then  ;  that  I  had  as  much  wealth,  honour, 
and  pleasure,  as  I  had  then  !"  This  he  wishes,  from  a  concern  he 
had,  not  so  much  for  his  ease,  as  for  his  reputation,  and  the  n-lory 
of  his  God,  which,  he  thought,  was  eclipsed  by  his  present  suffer- 
ings.     *•  Oh  that  I  might  be  restored  to  my  prosperity;  and  then 


Tiie  Reply  of  Job. 

the  censures  and  reproaches  of  my  friends  would  be  effectually 
silenced,  even  upon  theirown  principles,  and  for  ever  rolled  away  !'' 
If  this  be  our  end  in  desiring  life,  health,  and  prosperity,  that  God 
may  be  glorified,  and  the  credit  of  our  holy  profession  rescued, 
preserved,  and  advanced,  the  desire  is  not  only  natural,  but  spi- 
ritual. 2.  "  Oh  that  I  were  in  as  good  a  frame  of  spirit,  as  I  was 
then !"  That  which  Job  complained  most  of  now,  was  a  load 
upon  his  spirits,  through  God's  withdrawing  from  him;  and 
therefore  he  wishes  he  had  now  his  spirit  as  much  enlarged  and 
encouraged  in  the  service  of  God,  as  he  had  had  then,  and  that 
he  had  as  much  freedom  and  fellowship  with  hin),  as  he  then 
thought  himself  happy  in.  This  was  in  the  days  cf  his  youth, 
(v. 4.)  when  he  was  in  the  prime  of  his  time  for  the  enjoyment  of 
those  things,  and  could  relish  them  with  the  highlest  gust.  Note, 
Those  that  prosper  in  the  days  of  their  yonth,  know  no!  what 
black  and  cloudy  days  they  are  yet  reserved  for. 

T«o  tilings  made  the  months  pass  pleasant  to  Job; 

I.  That  he  had  comfort  in  his  God.  This  was  the  chief  thing 
he  rejoiced  in,  in  his  prosperity,  as  the  spring  of  it  and  the  sweet- 
ness of  it;  that  he  had  the  favour  of  God,  and  the  tokens  of  that 
favour.  He  did  not  attribute  his  ))rosperily  to  a  happy  turn  of 
fortune,  or  to  his  own  niioht,  or  to  the  power  of  his  own  hand,  but 
makes  the  same  acknowledgment  tliat  David  does;  (Ps. 30.  7.) 
Thou,  by  thy  favour,  hast  made  my  mountain  stand  strong.  A 
gracious  soul  delights  in  Gid's  smiles,  not  in  the  smiles  of  this  world. 

Four  things  were  then  very  pleasant  to  holy  Job; 

1.  The  confidence  he  had  in  the  divine  protection.  They  were 
llie  days  when  God  pretervrd  me,  r.H.  Even  then  he  saw  himself 
exposed,  and  did  not  make  his  nealth  his  strong  city,  nor  trusted 
in  the  ahuiidance  of  his  riches,  but  the  name  of  the  Lord  was  his 
.-trong  tourer,  and  in  that  only  he  thought  himself  safe,  and  to 
that  he  ascribed  it  that  he  was  then  safe,  and  his  comfoils  were 
preserved  to  hi^ni.  The  L)e\il  saw  a  hedge  about  him  of  God's 
making,  (cA.l.lO.)  and  Job  saw  it  himself,  and  owned  it  was 
God's  visitation  that  pi'escrvcd  his  spirit,  eh.'iO.  12.  Those  only 
whom  God  protects  are  safe,  and  may  be  secure;  and  therefore 
those  who  have  ever  so  much  of  this  world,  must  not  think  them- 
selves safe,   unless  God  preserve  them. 

2.  The  complacency  he  had  in  the  divine  favour;  (v.S.)  God's 
candle  shined  upon  his  head,  that  is,  God  lifted  up  the  light  of 
his  countenance  upon  him,  gave  him  the  assurances  and  sweet 
relishes  of  his  love.  The  best  of  the  communications  of  the  divine 
favour  to  the  saints  in  this  world,  is  but  the  candle-light,  com- 
pared with  what  is  reserved  for  them  in  the  future  slate.  But 
such  abundant  satisfaction  did  Job  take  in  the  divine  favour,  that, 
by  the  light  of  that,  he  walked  through  darkness;  that  guided 
him  in  his  doubts,  comforted  him  in  his  griefs,  bare  him  up  under 
his  burthens,  and  helped  him  through  all  his  difficulties.  Those 
that  have  the  brighest  sun-shine  of  outward  ])rosperity,  must  yet 
expect  some  moments  of  darkness:  tliey  are  sometimes  crossed, 
sometiines  at  a  loss,  sometimes  melancholy;  but  those  that  are 
interested  in  the  favour  of  God,  and  know  how  to  value  it,  can, 
by  the  light  of  that,  walk  cheerfully  and  comfortably  through  all 
the  darkness  of  this  vale  of  tears.  That  puts  gladness  into  the 
heart,  enough  to  balance  all  the  grievances  of  this  ))rescnt  time. 

3.  The  communion  he  had  with  the  divine  word;  (v. 4.)  The 
secret  of  God  was  upon  my  tabernacle,  that  is.  When  God  con- 
versed freelv  with  him,  as  one  bosom-friend  with  another.  He 
knew  God's  mind,  and  was  not  in  the  dark  about  it,  as,  of  late,  he 
had  been.  The  .Kcrct  of  the  Lord  is  said  to  be  ivith  them  that  fear 
him,  for  he  shews  them  that  in  his  covenant,  which  others  see  not, 
rs.25.  14.  God  conimunicales  his  favour  and  grace  to  his  people, 
and  receives  the  returns  of  their  devotion  in  a  way  secret  to  the 
wdrld.  Some  read  it,  When  the  society  of  God  u'as  in  my  taber- 
nacle; which  Rabbi  Solomon  understands  of  an  assembly  of  God's 
people,  that  used  fo  meet  at  Job's  house  for  religious  worship,  in 
which  he  presided  ;  this  he  took  a  great  deal  of  pleasure  in,  and  the 
scattering  of  it  was  a  trouble  to  him.  Or,  it  may  be  understood 
of  the  angels  of  God  pitching  their  tents  about  his  habitation. 

4.  The  assurance  he  had  of  the  divine  presence;  (u. 5.)  The  Al- 
mighty  was  yet  with  me.  Now,  he  thought  God  was  departed  from 


Before  C'mist  1520. 


JOB,  XXIX. 


Tlie  Reply  of  Job 


hiin,  bill,  in  tl'.ose  dajs,  lie  was  with  him,  and  th;it  was  all  in  all 
to  him.  G(k!'s  piesonte  ivilli  a  man  ia  his  house,  lliough  il  be 
but  a  cdttano,  nuikes  il  liotli  a  castle  and  a  palace 

II.  That  he  had  comfort  in  his  family,  oveiv  thing  was  agrce- 
ablo  there  :  he  had  both  moutiis  for  his  meal,  and  meat  for  his 
mouths;  the  want  of  cither  is  a  groat  affliction.  l.He  had  a 
numerous  offspring  to  enjoy  his  estate;  3Ii/  children  were  about 
me.  He  had  many  children,  enough  to  compass  him  round,  and 
they  were  observant  of  him,  and  obsequious  to  him  ;  they  were 
about  him,  to  know  what  he  would  have,  and  wherein  they  might 
Bcrve  him.  It  is  a  comfort  to  tender  parents  to  see  their  children 
about  them;  Job  speaks  very  feelingly  of  this  comfort,  now  tiiat 
he  was  deprived  of  it.  He  thought  it  an  instance  of  God's  being 
with  him,  that  his  children  were  about  him  ;  and  yet  we  reckon 
wrong,  if,  when  we  have  lost  our  children,  we  cannot  comfort 
ourselves  with  this,  that  we  liave  not  lost  our  God.  2.  He  had  a 
plentiful  estate  for  the  support  of  this  numerous  family,  r.  6. 
His  dairy  abounded  to  that  degree,  that  he  tiiight,  if  he  pleased, 
wash  his  steps  with  butter ;  and  his  olive-yards  were  so  fruitful, 
beyond  expectation,  tiiat  it  seemed  as  if  the  rock  poured  him  out 
rivers  of  oil.  He  reckons  his  wealth,  not  by  his  silver  and  gold, 
which  were  for  hoarding,  but  by  his  butter  and  oil,  which  were 
for  use ;  for  what  is  an  estate  good  for,  unless  we  take  the  good 
of  it  ourselves,  and  do  good  with  it  to  others  ? 

7.  When  1  went  out  to  the  gate  through  the  city, 
when  I  pieparefl  my  seat  in  tlie  stieet!  8.  The 
young  men  saw  me,  and  hid  themselves  :  and  the 
aged  arose,  and  stood  tip.  9. The  princes  refrained 
talking,  and  laid  t/teir  hand  on  their  month. 
10.  The  nobles  held  their  peace,  and  their  tongue 
cleaved  to  the  roof  of  their  month.  11.  When  the 
ear  heard  nie,  then  it  blessed  me  ;  and  when  the 
eye  saw  me,  it  gave  witness  to  me  :  12.  Because  I 
delivered  the  poor  that  cried,  and  the  fatherless, 
and  him  that  had  none  to  help  him.  13.  The  bless- 
ing of  him  that  was  ready  to  perish  came  upon 
me:  and  I  caused  the  widow's  heart  to  sing  for  joy. 
14.  I  put  on  righteousness,  and  it  clothed  me:  my 
judgment  teas  as  a  robe  and  a  diadem.  15.  I  was 
eyes  to  the  blind,  and  feet  loas  I  to  the  lame.  IG.  I 
was  a  father  to  the  poor :  and  the  cause  which  I 
knew  not  I  searched  out.  17.  And  I  brake  the  jaws 
of  the  wicked,  and  plucked  the  spoil  out  of  his  teeth. 

We  have  here  Job  in  a  post  of  honour  and  power;  though  he 
liad  comfort  enough  in  his  own  house,  yet  he  did  not  confine  him- 
self to  that;  we  are  not  born  for  ourselves,  but  for  the  public. 
When  any  business  was  to  be  done  in  the  gate,  the  place  of 
judgment,  Job  ivent  out  to  it  through  the  city,  (i'.  7.)  not  in  an 
affectation  of  pomp,  but  in  an  affection  to  justice.  Observe, 
Judgment  was  administered  in  the  gate,  in  the  street,  in  the  places 
of  concourse,  to  which  every  man  might  have  a  free  access  ;  that 
e%ery  one  who  would  might  be  a  wi'ness  to  all  that  was  said  and 
done;  and  that,  when  judgment  was  given  against  the  5;;iiiltv, 
others  mioht  hear  and  fear. 

Job  being  a  prince,  a  judge,  a  magistrate,  a  man  in  authorily, 
ainona:  the  children  of  the  east,  we  are  here  told, 

I.  What  respect  was  paid  him  by  all  sorts  of  people,  not  onlv 
for  the  dignity  of  his  place,  but  for  his  personal  merit,  his  eminent 
prudence,  integrity,  and  good  management.  1.  The  people  ho- 
noured him,  and  stood  in  awe  of  him,  d.  8.  The  gravity  and 
majesty  of  his  looks  and  mien,  and  his  known  strictness  in  aniniad- 
»erling  upon  every  thins  that  was  evil  and  indecent,  comman<lc(l 
all  about  liim  into  due  decorum.  The  young  men,  who  could  not 
krep  their  countenances,  or,  it  may  be,  were  conscious  to  them- 
idvos  of  something  amiss,  hiu  themselves,  and  got  out  of  his  way ; 


i.ird  the  aged,  though  they  kept  their  ground,  ytt  would  not  kcip 
thei-  scats,  they  arose  and  stood  up  to  do  obeisance  to  him;  tliev 
who  expected  honour  from  others,  gave  honour  to  him.  Virtue 
and  piety  challenge  respect  from  all,  and  usually  have  it;  but  thev 
that  not  only  are  good,  but  do  good,  are  worthy  of  double  honour. 
Modesty  becomes  tho-"  that  are  young  and  in  subjection,  as  much 
as  majesty  becomes  those  ihat  are  aged  and  in  power.  Honour 
and  fear  are  due  to  magistrates,  and  must  be  renderc<l  to  them, 
Horn.  13. 7.  But  if  a  great  and  good  man  was  thus  revevencx'd,  how 
is  the  great  and  good  God  to  he  feared !  2.  The  princes  and 
nobles  paid  great  deference  to  him,  r.0, 10.  Some  think  that  these 
were  inferior  magistrates  under  him,  and  that  tiro  respect  they  paid 
him  was  due  to  his ))lace,  as  tlieir sovereign  and  supreme;  itsliould 
rather  seem  that  they  were  his  equals  in  place,  and  joined  in  com- 
mission with  him,  and  that  the  peculiar  honour  they  gave  him  was 
gained  by  his  extraordinary  abilities  and  services.  It  was  agreed, 
that  lie  excx'll^'d  ihem  all  in  quickness  of  apprehension,  soundness 
of  judgment,  closeness  of  application,  clearness  and  copiousness 
of  expression  ;  and  therefore  he  was,  among  his  fellows,  an  oracle 
of  law,  and  counsel,  and  justice,  and  what  lie  said  all  attended  to, 
and  acquiesced  in.  When  he  came  into  court,  especially  when  he 
stood  up  to  speak  to  any  business,  tlie  princes  rcfrainedtalhing ,  the 
nobles  held  their  peace,  that  they  might  the  more  diligently  li«arkeii 
to  what  he  said,  and  might  be  sure  to  take  his  meaning.  They  that 
had  been  forward  to  speak  their  own  thoughts,  loved  to  hear  them- 
selves talk,  and  cared  not  much  what  any  body  else  said,  when  it 
came  to  Job's  turn  to  s|)eak,  werc  as  desirous  to  know  his  thoughts, 
as  ever  they  had  been  to  vent  their  o^vn.  They  that  suspected 
their  own  judgment  were  satisfied  in  his,  and  admired  with  what 
dexterity  he  split  the  hair,  and  untied  the  knots  which  puzzled 
Ihem,  and  which  thev  knew  not  what  to  make  of.  When  the  prince-" 
and  nobles  wrangled  among  thenisplves,  all  agreed  to  refer  th«- 
matters  in  dispute  to  Job,  and  to  abide  by  his  judgment.  Hiip|i\ 
the  men  that  are  blessed  with  such  eminent  gifts  as  these  ;  tiie\ 
have  great  opportunities  of  honouring  God,  and  doing  goo<l,  bni 
have  great  need  to  watch  against  pride  :  happy  the  [wople  thai 
are  blessed  with  such  eminent  men  ;  it  is  a  token  for  good  to  them 

II.  What  good  he  did  in  his  place.  He  was  very  serviceablf 
to  his  country  with  the  power  he  had  ;  and  here  we  shall  see  wli;:! 
it  was  which  Job  valued  himself  by  in  the  day  of  his  prosperity. 
It  is  natural  to  men,  to  have  some  value  for  themselves,  an<l  we 
may  judge  something  of  our  own  character,  by  oi)serving  wh;M 
that  is  upon  which  we  value  ourselves.  Job  valued  himself,  not 
l)y  the  honour  of  his  family,  the  great  estate  he  had,  his  large 
income,  his  full  table,  the  many  servants  he  had  at  his  command, 
the  ensigns  of  his  dignitv,  his  equipage  and  retinue,  the  splendid 
cnteitainments  he  gave,  and  the  court  that  was  made  to  him,  but 
by  his  usefulness.  Goodness  is  God's  glory,  and  it  will  be  our's; 
if  we  be  merciful  as  God  is,  we  are  perfect  as  he  is, 

1 .  He  valued  himself  by  the  interest  he  had  in  the  esteem,  affec- 
tions, and  prayers,  of  sober  people  ;  not  by  the  studied  panegyrics 
of  the  wits  and  poets,  but  the  imtural  praises  of  all  about  him. 
All  that  heard  what  he  said,  and  saw  what  he  did,  how  he  laid  out 
himself  for  the  public  good  with  all  the  authority  and  tender  affec- 
tion of  a  father  to  his  country,  blessed  him,  and  gave  witness  to 
him,  r.  11 .  Many  a  good  word  they  said  of  him,  and  many  a  good 
prayer  thev  put  up  for  him :  he  did  not  think  it  an  honour  to  make 
every  body  fear  him,  (Oderint  duin  metuant — Let  them  hate,  pro- 
vided they  also  fear,)nax  to  be  arbitrary,  and  to  have  his  own  will 
and  way,  not  caring  what  people  said  of  him;  but,  like  Mordecai, 
to  be  arrepfcd  nf  the  multitude  of  his  brethren.  Est.  10.  3.  He 
did  not  so  nmch  value  the  applauses  of  those  at  a  distance,  as  the 
attestations  of  those  that  were  the  witnesses  of  his  conduct,  that 
constantly  attended  him,  saw  him,  and  heard  him,  and  could  sjjcak 
of  their  own  knowledge  ;  especially  their's  who  had  themselves 
been  the  better  for  him,  and  could  speak  by  their  own  experience  ; 
such  was  the  blessing  of  him  who  was  ready  to  ]ierish,  (f.  13.)  and 
who  by  Job's  means  was  rescued  from  perishing.  Let  great  men, 
and  men  of  estates,  thus  do  good,  and  they  shall  have  praise  of  the 
same  ;  and  let  those  who  have  good  done  them,  look  upon  it  as  a 
just  df  bt  they  owe  to  their  protectors  and  benefactors,  to  bless  them 


Before  Christ  1520. 


JOB,  XXIX. 


The  Reply  of  Job. 


and  give  witness  to  tliem  ;  to  use  their  interest  on  earth  for  their 
honour,  and  in  heaven  for  iheir  comfort,  to  praise  them,  and  pray  for 
them.  Those  are  ungrateful  indeed,  who  giudge  these  small  returns. 
2.  He  valued  himself  by  the  care  he  took  of  those  that  were 
least  al)le  to  help  llieniselves,  the  poor  and  the  needy,  the  widows 
and  fatherless,  tiiehlintl  and  lame,  who  could  not  be  supposed  either 
to  merit  Ins  favour,  or  ever  to  be  in  a  capacity  to  recompense  it. 
(1.)  If  the  poor  were  injured  or  oppressed,  Ibey  might  cry  to  Job, 
and,  if  he  found  the  allegations  of  (heir  petitions  true,  they  had  not 
only'  his  ear  and  his  bowels,  but  his  hand  too;  he  delivered  the 
poor  that  cried,  (v.  12.)  and  would  not  suffer  them  to  be  tranrjded 
upon  and  run  down.  Nay,  (i\  1«.)  he  was  a  father  toihe  poor,  not 
only  a  judge  to  protect  lliem,  and  to  see  that  they  were  not  wronged, 
but  a  father  to  jirovide  for  tliem,  and  to  see  that  they  did  not  want, 
to  counsel  and  din  cl  llieni,  a:ul  to  appear  and  act  for  them  upon 
all  occasions.  It  is  no  (lis|)aragenient  to  the  son  of  a  prince  to  be 
n  fader  to  the  poor.  (2.)  The  fatherless,  that  had  none  to  help 
them,  fcuud  Job  rrady  to  help  Uieni,  ajid,  if  they  were  in  straits, 
to  deliver  llieni.  He  helped  them  to  make  the  best  of  what  little 
they  had,  helped  them  to  pay  what  they  owed,  and  to  get  in  what 
vas  owiuE  to  them,  helped  them  out  into  the  world,  helped  them 
into  business,  helped  them  to  it,  and  helped  them  in  it;  thus  should 
the  fatherless  be  helped.  (3.)  Those  that  were  ready  to  perish  he 
saved  from  perishing,  relieving  them  that  were  hungry  and  ready  to 
perish  for  want,  taking  care  of  them  that  were  sick,  that  were  out- 
casts, that  were  falsely  accused,  or  in  danger  of  being  turned  out 
of  their  estates  unjustly,  or,  upon  any  other  account,  were  ready  to 
perish  :  the  extremity  of  llie  peril,  as  it  quickened  Job  to  appear 
the  more  visrorouslv  for  them,  so  it  made  his  seasonable  kindness 
the  niore  affecting  and  the  more  obliging,  and  brought  their  bless- 
ings the  more  abundantly  upon  him.  (4.)  The  widows  that  were 
sighing  for  grief,  and  trembling  for  fear,  he  made  to  sing  for  joy; 
to  carefullv  did  he  protect  them,  and  provide  for  them,  and  so 
heartily  did  he  espouse  their  interest ;  it  is  a  pleasure  to  a  good  man, 
and  should  be  so  to  a  great  man,  to  give  those  occasion  to  rejoice, 
thht  are  most  acquainted  with  grief.  (5.)  Those  that  were  upon 
anv  account  at  a  h  s«.  Job  ga\e  suitable  and  seasonable  relief  to; 
fi'.'lS.)  luas  cijrs  to  the  blind,  counselling  and  advising  those  for 
the  best,  that  kiiew  not  what  to  do;  and  feet  tothelame;  assisting 
•hose  with  money  and  friends,  that  knew  what  they  should  do,  but 
knew  not  how  to  compass  it.  Those  we  best  help,  w  hom  we  help  out 
m  that  very  thing  wherein  they  are  defective,  and  most  need  help. 
We  mav  come  to  be  blind  or  lame  ourselves,  and  therefore  should 
pity  anil  succour  those  that  are  so,  Isa.  35.  3,  4.   Heb.  12, 13. 

3.  He  valued  himself  by  the  conscience  he  made  of  justice  and 
rquilv  in  all  his  proceedings:  his  fiiends  had  unjustly  censured 
him  as  an  oppressor  ;  "  So  far  from  that,"  (says  he,)  "  that  I  always 
made  it  my  business  to  maintain  and  support  right."  (1.)  He  de- 
voted himself  to  the  administration  of  justice;  (r.  14.)  I  put  on 
righteovaness,  and  it  clothed  we,  that  is.  He  had  an  habitual  dispo- 
sition to  execute  justice,  and  put  on  a  fixed  resolution  to  do  it.  It 
was  the  girdle  of  his  loins,  Isa.  11.  5.  It  kept  him  tight  and  steady 
in  all  his  motions;  he  always  appeared  in  it,  as  in  his  clothing,  and 
never  without  it.  Righteousness  will  clothe  them  that  put  it  on  ; 
it  will  keep  them  warm,  and  be  comfortable  to  them  ;  it  will  keep 
them  safe,  and  fence  them  anainst  the  injuiies  of  the  season  ;  it  will 
adorn  them,  and  recommend  tliem  to  the  favour  both  of  God  and 
man.  f  2.)He  took  ])leasure  in  it,  and,  as  I  may  say,  a  holy  *  pride  : 
he  looked  upon  it  as  his  greatest  glory  to  do  justice  to  all,  and  injury 
to  none.  My  judgment  icas  a  robe  and  a  diadem.  Perhaps  he  did 
not  himself  wear  a  robe  and  a  <liadem,  he  was  very  indifferent 
to  those  ensigns  of  honour ;  they  were  most  fond  of  them  who  had 
least  intrinsic  worth  to  recommend  them  ;  but  the  settled  principles 
of  justice,  by  which  he  was  governed  and  did  govern,  were  to  him 
instead  of  all  those  ornaments.  If  a  magistrate  do  the  duty  of  his 
place,  that  is  an  honour  to  him  far  beyond  his  gold  or  purple,  and 
should  be,  accordingly,  his  delight ;  and  truly,  if  he  do  not  make 


con»i;iencc  of  his  duty,  and,  in  some  measure,  answer  the  end  «f 
his  elevation,  his  robe  and  diadem,  his  gown  and  cap,  his  sword 
and  mace,  are  but  a  reproach,  like  the  purple  robe  and  crown  of 
thorns  with  which  the  Jews  studied  to  ridicule  our  Saviour:  for 
as  clothes  on  a  dead  man  will  never  make  him  warm,  so  robes  on 
a  bad  man  will  never  make  him  honourable.  (3.)  He  took  pains 
in  the  business  of  his  place  ;  (v. 16.)  The  vavse  ichich  I  knew  not 
J  searched  out.  He  diligently  inquired  into  the  matters  of  fact, 
patiently  and  impartially  heard  both  sides,  set  every  thing  in  its 
true  light,  and  cleared  it  from  false  colours;  he  laid  all  circum- 
stances together,  that  he  might  find  out  the  truth,  and  the  merits 
of  every  cause,  and  then,  and  not  till  then,  gave  judgment  upon  it; 
he  never  answered  a  matter  before  he  heard  it,  nor  did  he  judge 
a  man  to  be  righteous,  however  he  seemed,  for  his  hting  first  in 
his  own  cause,  Prov.  18. 17. 

4.  He  valued  himself  by  the  check  he  gave  to  the  violence  of 
proud  and  evil  men  ;  (v.  17.)  /  brake  the  jaws  of  the  wicked;  he 
does  not  say  that  he  brake  their  necks;  he  did  not  take  away 
their  lives,  but  he  brake  their  jaws;  he  took  away  their  power  of 
doing  mischief,  he  humbled  them,  mortified  them,  and  curbed 
their  insolence,  and  so  plucked  the  spoil  out  of  their  teeth ; 
delivered  the  persons  and  estates  of  honest  men  from  being  made 
a  prey  of  by  them ;  when  they  had  got  the  spoil  between  their 
teeth,  and  were  greedily  swallowing  it  down,  he  bravely  rescued 
it,  as  David  did  the  lamb  out  of  the  mouth  of  the  lion,  aot  fearing, 
though  they  roared  and  raged  like  a  lion  disappointed  of  his  prey. 
Good  magistrates  must  thus  be  a  terror  and  restraint  to  evil-doers, 
and  a  protection  to  the  innocent,  and,  in  order  to  this,  they  have 
need  to  arm  themselves  with  zeal  and  resolution,  and  an 
undaunted  courage:  a  judge  upon  the  bench  has  as  much  need 
to  be  bold  and  brave,  as  a  commander  in  the  field. 

18.  Then  I  said,  I  shall  die  in  my  nest,  and  I 
shall  multiply  my  days  as  the  sand.  19.  My  root 
was  spread  out  by  the  waters,  and  the  dew  lay  all 
night  upon  my  branch.  20.  My  glory  teas  fresh 
in  me,  and  my  bow  was  renewed  in  my  hand. 
21.  Unto  me  men  gave  ear,  and  waited,  and  kept 
silence  at  my  counsel.  22.  After  my  words,  they 
spake  not  again  ;  and  my  speech  dropped  upon 
them .  2.3.  And  they  waited  for  me  as  for  the  rain ; 
and  they  opened  their  mouth  wide  as  for  the  latter 
rain.  24.  //'  I  laughed  on  them,  they  believed  it 
not ;  and  the  light  of  my  countenance  they  cast 
not  down.  25.  1  chose  out  their  way,  and  sat 
chief,  and  dwelt  as  a  king  in  the  army,  as  one  that 
cotnforteth  the  mourners. 

That  which  crowned  Job's  prosperity,  was,  the  pleasing 
prospect  he  had  of  the  continuance  of  it ;  though  he  knew,  in 
general,  that  he  was  liable  to  trouble,  and  therefore  was  not 
secure ;  (cA.  3.  20.)  /  teas  not  in  safety,  neither  had  I  rest,  yet  he 
had  no  particular  occasion  for  fear,  but  as  nnich  rea.son  as  ever  any 
man  had  to  count  upon  the  lengthening  out  of  his  tranquillity. 

I.  See  here  what  his  thoughts  were  in  his  prosperity;  («.  18.) 
Then  [said,  I  shall  die  in  my  nest.  Having  made  himself  a  warm 
and  easy  nest,  he  hoped  nothing  woidd  disturb  him  in  it,  nor  move 
him  out  of  it,  till  death  removed  him.  He  knew  he  ha«'  never 
stolen  any  coal  from  the  altar,  which  might  fire  his  nest :  he  saw 
no  storm  arising  to  shake  down  his  nest,  and  therefore  concluded, 
To-morrnw  shall  be  as  this  day  ;  as  Da\  id  ;  (Ps.  30.  0.)  My  moun- 
tain stands  strong,  and  shall  not  be  moved.  Observe,  1.  In  the  midst 
of  his  prosperity,  he  thought  of  dying,  and  the  thought  was  not 
uneasy  to  him.    He  knew  that  though  his  nest  was  high,  it  did  not 


•  We  bep  l^ave  to  protest  against  associating  wIlli  Pride  any  epithet  IhU  iaiplies  i!  to  be  in  any  caie  allowable.   See  Gisfcorm's  Sermona,  and  Mrs,  Mort' 
Sttieturn,  vol.  I.  cliap.  1 1. Ed. 


Before  Christ  1520. 


JOB,  XXrX      XXX. 


The  Reply  of  Jobi 


let  him  out  of  the  reach  of  the  darts  of  tinath.  2.  Y«t  he 
flattered  hhiiself  wilh  vain  hopes,  (1.)  That  lie  siioiild  hvc  hmjr, 
•lioiild  mvltipli)  Ins  days  us  the  sand.  He  means  as  tlie  sand  on 
the  sea-shore;  whereas  «e  shonhi  rather  recivon  our  da\s  hv  the 
sand  in  the  hour-filass,  which  will  he  niii  out  in  a  lilllc  time. 
See  how  apt  even  i;ood  people  are  to  think  of  dealli  as  a  tiiinu-  al 
fi  distance,  and  to  put  far  from  tliem  that  evil  day,  which  will  reallv 
fce  to  them  a  ijood  dav.  ("2.)  'I'hat  he  should  die  in  (he  same  pros- 
perous state  in  which  he  had  li\ed.  If  such  an  ex|(eetati(m  an  this 
arise  from  a  lively  faith  in  the  providence  and  promise  of  (iod,  it 
is  well,  hut  if  from  a  conceit  of  our  own  wisdom,  and  Ihe  stahilitv  of 
these  earthly  ihinns,  it  is  ill-nroun<lcd,  and  turns  into  sin.  We 
hope  Joh's  confidence  was  like  David's;  (Ps.  27.  1.)  Whom  shall  I 
fear?  not  like  the  rich  fool's,  (Lid{e,12.1!>.)  So^il,  lake  thine  case. 
II.  See  what  was  the  cronud  of  these  thoughts. 

1.  If  he  looked  at  home,  he  found  he  had  a  good  foundation. 
His  stock  was  all  his  own,  and  none  of  all  his  neighboui-s  had  a 
demand  upon  him.  He  found  no  bodily  distemper  growing  upon 
him,  his  estate  did  not  lie  under  any  incumbrance,  nor  was  he  sen- 
sible of  any  worm  at  the  root  of  it.  He  was  getting  forward  in 
his  affairs,  and  not  going  behind-hand  ;  he  lost  no  reputation,  but 
gained  rather ;  he  knew  no  rival  that  threatened  either  to  eclipse 
his  honour,  or  abridge  his  power:  see  how  he  describes  this, 
«.  19.20.     He  was  like  a  tree  whose  root  is  not  only  spread  out, 

which  fixes  it  and  keeps  it  firm,  so  that  it  is  in  no  danger  of  being 
overturned,  but  spread  out  bv  Ihe  waters,  which  feed  it,  and  make 
it  fruitful  and  flourishing,  so  that  it  is  in  no  danger  of  withering. 
And  as  he  thought  himself  blessed  with  the  fatness  of  the  earth, 
•o  also  with  the  kind  influences  of  Heaven  too  ;  for  the  dew  lay 
all  night  vpon  his  branch.  Providence  favoured  him,  and  made 
all  his  enjoyments  comfortable,  and  all  his  enterprises  successful. 
Let  none  think  to  support  their  prosperity  with  what  they  draw 
from  this  earth,  without  that  blessing  which  is  derived  from  above. 
God's  favour  being  continued  to  Job,  in  the  virtue  of  that,  his 
glory  was  still  fresh  in  him  :  those  about  hirn  had  slill  something 
new  to  say  in  his  praise,  and  needed  not  to  repeat  the  old  stories  : 
and  it  is  only  by  constant  goodness  that  men's  glory  is  tlius 
preserved  fresh,  and  kept  froni  wilherinsr  and  growing  stale.  His 
bow  also  was  renewed  in  his  hand,  that  is,  his  ])ower  to  protect 
himself,  and  annoy  those  that  assailed  him,  still  increased,  so  that 
he  thought  he  had  as  liltle  reason  as  any  man  to  fear  tlic  insults 
of  the  Sabeans  and  Chaldeans. 

2.  If  he  looked  abroad,  he  ftuind  he  had  a  good  interest  and 
ivell-confinned.  As  he  had  no  reason  to  divad  the  power  of  his 
fnemies,  so  neilher  had  he  any  reason  to  distrust  th.e  fiilelilv  of 
Ills  friends:  to  the  last  moment  of  his  prosperifv  thev  continue;! 
their  respects  to  him,  and  their  dependence  on  him.  U'liat  had 
he  to  fear,  who  so  gave  counsel,  as,  in  effect,  to  give  law  to  all 
his  neighbours  ?  Nolhing  surely  could  be  done  against  hiui, 
when  really  nothing  was  done  without  him. 

(  1 .)  He  w  as  the  oracle  of  his  country.  Ho  was  consulted  as 
an  oracle,  and  his  dictates  were  acquiesced  in  as  oracles,  v.  21. 
When  others  could  not  be  heard,  all  men  gave  ear  to  him,  and 
kept  silence  at  his  counsel,  knowing  that,  as  nothing  could  be  said 
against  it,  so  nothing  needed  to  be  added  to  it.  And  therefore, 
after  his  words  they  spake  not  again,  v.  22.  Why  should  men 
meddle  with  a  subject  that  has  already  been  exhausted  ? 

(2.)  He  was  the  darling  of  his  country.  All  about  him  were 
well-pleased  with  every  thing  he  said  and  did,  as  David's  people 
tvere  with  him,  2  Sam.  3.  .36.  He  had  the  hearts  and  affections 
of  all  his  neighbours,  all  his  servants,  tenants,  subjects ;  never  was 
man  so  much  admired,  nor  so  well  beloved.  [1.]  They  were  thounlit 
happy  to  whom  he  spake,  and  they  thought  themselves  so:  never 
«'ere  the  dews  of  heaven  so  acceptable  to  the  parched  ground,  as 
/lis  wise  discourses  were  to  them  that  attended  on  them,  espeeiiilly 
to  whom  they  were  particularly  accommodated  and  directed.  His 
speech  dropped  upon  them,  and  they  waited  for  it  as  for  the  rain; 
(r.  22,  23.)  wondrrinsr  at  Ihe  gracious  words  which  proceeded  out 
of  hismoulh,  cakhina-  at  them,  laying  hold  on  them,  and  treasur- 
ing lliem  up  as  apoiihthegms.  His  servants,  that  stood  continually 
before  him  to  hear  his  wisdom,  would  not  have  envied  S  'hnnon's. 


Those  arc  wise,  or  are  likely  (o  be  so,  that  know  how  (o  value 
wise  discourse,  that  wish  for  il,  and  wait  for  it,  and  drink  it  in  as 
the  earth  does  the  rain  that  comes  often  vpoii  if,  Heb.  0.7.  And 
those  who  have  such  an  interest  as  .Ii,b  had  in  the  esteem  of 
olher-s,  whose  ipse  dixit — Inirf  assertion  gees  so  far,  as  thev  have 
a  great  o|iportunity  of  doing  good,  so  they  must  t^ike  great  <ai->' 
lest  they  do  hurt,  for  a  bad  word  out  of  their  mouths  is  \erv  in- 
fectious. [2.]  Much  more  happy  vee  tiny  Ihouglil  on  wIk  ni  he 
smiled,  and  they  th.ought  tlicuiselves  so,  r."21.  "  If  I  laushel  on 
them,  designing  thereby  to  shew  n  y^elf  pleased  in  li.em,  or 
pleasant  «ilh  them,  it  was  such  a  favour,  that  tli<'v  b(lie\ed  it  not 
for  joy,  or  because  it  was  so  lare  a  thing  to  see  this  grave  man 
smile.  Many  seek  the  ruler's  fa\(iur:  Job  was  a  ruler  whose  favour 
was  courted,  and  valued  at  a  high  rate.  He  to  whom  a  creat 
prince  gave  a  kiss,  was  envied  by  another  to  whom  he  only  gave  a 
golden  eup.  Familiarity  often  breeds  contempt,  Init  if  Job  at  any 
time  saw  fit,  for  his  own  diversion,  to  make  himself  free  with  those 
about  him,  yet  it  did  not  in  the  least  diminish  the  veneration  they 
had  for  him  :  the  light  of  his  countenance  they  cast  not  down.  So 
wisely  did  he  dispense  his  favours,  as  liOt  to  make  them  cheap, 
and  so  wisely  did  they  receive  them,  as  not  to  make  themselves 
unworthy  of  them  another  time. 

( 3.)  He  was  the  sovereign  of  his  country,  v.  25.  He  chose  out 
their  way,  sat  at  the  helm,  and  steered  for  them,  all  referring  them- 
selves to  his  conduct,  and  submitting  themselves  to  his  command. 
To  this  perhaps,  in  many  countries,  monarchy  owed  its  rise:  such 
a  man  as  Job,  that  so  far  excelled  all  his  neighbours  in  wisdom 
and  integrity,  could  not  but  sit  chief,  and  the  fool  will,  of  course, 
be  servant  to  the  wise  in  heart:  and  if  the  wisdom  did  but  for  a 
while  run  in  the  blood,  the  honour  and  power  would  certainly 
attend  it,  and  so  by  degrees  become  hereditary.  Two  things 
recommended  Job  to  the  sovereignly.  [1.]  That  he  had  the 
authority  of  a  commander,  or  general ;  he  dwelt  as  a  king  in  the 
army,  giving  orders  which  were  not  to  be  disputed.  Every  one 
that  has  the  spirit  of  wisdom,  has  not  the  spirit  of  government, 
but  Job  had  both,  and,  when  there  was  occasion,  could  assume 
state,  as  the  king  in  the  army  does,  and  say.  Go,  Come,  and,  Do 
this,  Matth.  8.  9.  [  2.]  That  yet  he  had  the  tenderness  of  a  com- 
forter. He  was  as  ready  to  succour  those  in  distress,  as  if  it  had 
been  his  office  to  comfort  the  mourners.  Eliphaz  himself  owned 
he  had  been  very  good  in  that  respect;  (c/t. 4.  3.)  Thou  hast 
strengthened  the  weak  hands.  And  this  he  now  reflected  upon 
wish  pleasure,  when  he  was  himself  a  mourner;  but  we  find  it 
easier  to  comfort  others  with  the  comforts  wherewith  we  oureelves 
lia\el>een  formerly  ccnnforted,  than  to  comfort  ourselves  with  those 
eomforts  wherewith  we  have  formerly  comforted  others. 

I  know  not  hut  we  may  look  upon  Job  as  a  type  and  figure  of 
Christ,  ill  his  power  and  prosperity:  our  Lord  Jesus  is  such  a 
Kinji  as  Job  was;  the  poor  man's  King,  who  loves  righteousness 
and  hates  iiiiipiity,  and  upon  whom  the  blessing  of  a  world  ready 
to  |)erish  comes  ;  see  Ps.  72,  2,  ike.  To  him  therefore  let  us  pive 
ear,  and  let  him  sit  chief  in  our  hearts. 


CHAP.    XXX. 

/(  is  a  melancholy  But  now,  ivh'uh  this  cUn]tlcr  bights  uith.  Adversity  is  here 
described  as  much  to  the  life  us  prosiyrrity  itiis  Ihere,  and  Ihe  height  of  tlial  did 
but  increase  ihe  depth  of  this.  God  sets  the  one  ovcr-a^ainst  the  other,  and 
so  did  Job,  thai  his  nf/lictionn  mif;bt  aitpenr  the  more  grievous,  and,  con- 
seijuenHy,  his  case  the  more  piiialdc.  I.  He  had  lived  in  great  honour,  but 
tioir  he  had  fallen  into  di.^grace,  and  was  as  rnvch  vilifitd,  iren  by  the 
meanest,  as  ever  he  had  been  magnified  by  the  greatest ;  this  he  insists  much 
on,  V.  1  .  .14.  //.  He  had  bad  much  inward  comfort  and  delight,  but  now  lie 
teas  a  terror  and  burthen  to  himself,  (r.  \ri,\G.)  atui  overuhclmed  leith  sor- 
row,  r.  28.  .SI.  ///.  He  had  long  enjoyed  a  good  state  of  health,  but  now 
he  was  sick  and  in  pain,  r.  17.  .10,  2'.l,  30.  IV.  Time  was,  n-hen  the  secret 
of  God  was  with  him,  hut  now  his  communication  with  Hearen  was  cut  off, 
r.  20.  .22.  F.  He  had  promised  himself  a  long  life,  but  now  he  saw  death  al 
the  door,r.25.  One  thing  he  mentions,  whicli  aggraraled  his  affliction, 
that  it  surprised  him  when  he  looUed  for  peace.  lint  two  things  gave  him 
some  relief;  1.  That  his  troubles  would  not  follow  him  to  the  grave,  v.  •>* 
2.  That  his  coi.science  witnessed  for  him,  thai  in  liis  prosperity,  be  tuid 
tympatluzed  irith  those  that  were  in  misery,  v.  2.'. 


Before  Christ  1520. 
1. 


JOB,  XXX. 


The  Reply  of  Job. 


>UT  now  they  that  are  younger  than  I  have 
me  in  derision,  whose  fathers  I  would  have 
disdained  to  have  set  with  the  dogs  of  my  flock. 
2.  Yea,  whereto  might  the  strength  of  their  hands 
profit  me,  in  whom  old  age  was  perished  ?  3.  For 
want  and  famine  they  were  solitary;  fleeing  into 
the  wilderness  in  former  time  desolate  and 
waste.  4.  Who  cut  up  mallows  by  the  bushes, 
and  juniper  xoois  for  their  meat.  5.  They  were 
driven  forth  from  among  vien,  (they  cried  after 
them  as  after  a  thief;)  6.  To  dwell  in  the  cliffs  of 
the  valleys,  in  caves  of  the  earth,  and  in  the  rocks. 
7.  Among  the  bushes  they  brayed;  under  the 
nettles  they  were  gathered  together.  8.  They 
were  children  of  fools,  yea,  children  of  base  men: 
they  were  viler  than  the  earth.  9.  And  now  am  I 
their  song,  yea,  I  am  their  byword.  10.  They 
abhor  me,  they  flee  far  from  me,  and  spare  not  to 
spit  in  my  face.  11.  Because  he  hath  loosed  my 
cord,  and  afflicted  me,  they  have  also  let  loose 
the  bridle  before  me.  12.  Upon  my  right  ha7ul 
rise  tlie  youth;  they  push  away  my  feet,  and  they 
raise  up  against  me  the  ways  of  their  destruction. 
13.  They  mar  my  path,  they  set  forward  my 
calamity,  they  have  no  helper.  14.  They  came 
tipon  me  as  a  wide  breaking  in  of  waters:  in  the 
desolation  they  rolled  themselves  vpoti  me. 

Here  Job  makes  a  very  large  ami  sad  coni])Iaint  of  the  great 
disgrace  he  was  fallen  into,  from  the  height  of  honour  and 
reputation,  which  was  exceedingly  grievous  and  cutting  to  such 
an  ingenuous  spirit  as  Job's  was.  Two  things  he  insists  upon  as 
very  aggravating. 

I.  The  meanness  of  the  persons  that  affronlefl  him.  As  it  added 
much  to  his  honour,  in  the  day  of  his  prosperity,  that  princes  and 
nobles  shewed  him  respect,  and  paid  a  deference  to  him,  so  it 
added  no  less  to  his  disgrace  in  his  adversity,  that  he  was  spurned 
by  the  footmen,  and  trampled  upon  by  those  that  were  not  only 
everyway  hisinferiors,  but  were  the  meanest  and  most  contemptible 
of  all  mankind.  None  can  be  represented  as  move  base  than  they 
are  here  represented,  who  insulted  Job,  upon  all  accounts. 

1.  They  were  young,  younger  than  he ;  (v.  1.)  the  youth,  {v.  12.) 
who  ought  to  have  behaved  themselves  respectfully  toward  him, 
for  his  age  and  gravity.  Even  ihe  children,  in  iheir  play,  played 
upon  him,  as  the  children  of  Bethel  upon  the  prophet.  Go  up,  thou 
bald-head.  Children  soon  learn  to  be  scornful,  when  they  see 
their  parents  so. 

2.  They  were  of  a  mean  extraction  ;  their  fathers  were  so  verv 
despicable,  that  such  a  man  as  Job  would  have  disdained  to  take 
them  into  the  lowest  service  about  his  house,  as  that  of  tendino- 
the  sheep,  and  attending  the  shej^herds  with  the  dogs  of  his  flock, 
v.l.  They  were  so  shabby,  that  they  Avere  not  fit  to  be  seen 
among  his  servants,  so  silly,"lhat  they  were  not  fit  to  be  employed, 
and  so  false,  that  they  were  not  fit  "to  be  trusted  in  the  meanest 
post.  Job  here  speaks  of  what  he  might  have  done,  not  of  what 
he  did:  he  was  not  of  such  a  spirit  as" to  set  any  of  the  children 
of  men  with  the  dogs  of  his  flock  ;  he  knew  the'dignity  of  human 
nature  belter  than  to  do  so. 

3.  Tiiey  and  their  families  were  the  unprofitable  burthens  of  the 
earth,  and  good  for  nothing;  Job  himself,  wiih  all  his  prudence 
and  patience,  could  make  nothing  of  them,  v.  2.     The  younff  were 

.  not  fit  fir  labour,  they  were  so  lazy,  and  went  about  their  vork  so 

a^kwarilly ;  ^Vhrrrtn  mir/ht  the  strength  of  tlieir  hands  prc.fit  me' 

old  were  not  to  be  advised  \\ilh  in  llie  smallest  mailers;  for 


in  them  was  old  age  indeed,  but  their  old  age  was  perished,  they 
were  twice  children. 

4.  They  were  extremely  poor  ;  (v.  3.)  they  were  ready  to  starve, 
for  they  would  not  dig,  ana  to  beg  they  were  ashamed.  Had  they 
been  brought  to  necessity  by  the  providence  of  God,  their  neigh- 
bours would  have  sought  them  out  as  proper  objects  of  charity, 
and  would  have  relieved  them  ;  but,  being  brought  into  straits  by 
their  own  slothfulness  and  wastefulness,  nobody  was  forward  to 
relieve  them;  hence  they  were  forced  to  flee  into  the  deserts  both 
for  shelter  and  sustenance,  and  were  put  to  sorry  shifts  indeed, 
when  they  cut  up  mallows  by  the  bushes,  and  were  glad  to  eat 
them,  for  want  of  food  that  was  fit  for  them,t>.  4.  See  what 
hunger  will  bring  men  to:  one  half  of  the  world  does  not  know 
how  the  other  half  lives  ;  yet  those  that  have  abundance  ought  to 
think  sometimes  of  those  whose  fare  is  very  coarse,  and  who  are 
brought  to  a  short  allowance  of  that  too  ;  but  we  must  own  the 
righteousness  of  God,  and  not  think  it  strange,  if  slothfulness 
clothe  men  with  rags,  and  the  idle  soul  be  made  to  suffer  hunger. 
This  beggarly  world  is  full  of  the  Devil's  poor. 

5.  They  were  very  scandalous  wicked  people,  not  only  the  bur- 
thens, but  the  plagues,  of  the  places  where  they  lived,  the  scum 
of  the  country;  they  were  driven  forth  from  among  men,  v.  5. 
They  were  such  lying,  thieving,  lurking,  mischievous,  people,  that, 
the  best  service  the  magistrates  could  do,  was,  to  rid  the  country 
of  them,  while  the  very  mob  cried  after  them,  as  a  after  a  thief. 
Away  with  such  fellows  from  the  earth,  it  is  not  fit  they  should 
live.  They  were  lazy  and  would  not  work,  and  therefore  they 
were  exclaimed  against  as  thieves,  and  justly,  for  they  that  do  not 
earn  their  own  bread  by  honest  labour,  do,  in  effect,  steal  the  bread 
out  of  other  people's  mouths ;  an  idle  fellow  is  a  public  nuisance  ; 
but  it  is  better  to  drive  such  into  a  work-house,  than,  as  here,  into 
a  wilderness,  which  will  punish  them  indeed,  but  never  reform 
them.  They  were  forced  to  dwell  in  caves  of  the  earth,  and  lliev 
brayed  like  asses  among  the  bushes,  v.  G,  7.  See  what  is  the  lot 
of  those  that  have  the  cry  of  the  counfrv,  the  cry  of  their  own 
conscience,  against  them  ;  they  cannot  but  be  in  a  continual  terror 
and  confusion;  they  groan  among  the  trees,  (so  Broughton,)  and 
smart  among  the  nettles;  they  are  stung  and  scratched  there, 
where  they  hoped  to  be  sheltered  and  protected.  See  what 
miseries  wicked  people  bring  themselves  to  in  this  world ;  yet  this 
is  nothing  to  what  is  in  reserve  for  them  in  the  other  world. 

6.  They  were  all  that  is  base,  v.  8.  They  had  nothing  at  all  in 
them  to  recommend  them  to  any  man's  esteem  :  thev  were  a  vile 
kind;  yea,  a  kind  without  fame;  people  that  nobody  could  give 
a  good  word  to,  nor  had  a  good  wish  for;  they  were  banished 
from  Ihe  earth,  as  being  viler  than  the  earth.  One  would  not 
think  it  possible  that  ever  the  human  nature  shotdd  sink  so  low, 
and  degenerate  so  far,  as  it  did  in  these  people.  When  we  thank 
God  that  we  are  men,  we  have  reason  to  thank  him  that  we  are 
not  such  men.  But  such  as  these  were  abusive  to  Job,  (1.)  In 
revenge  ;  because,  when  he  was  in  prosperity  and  power,  like  a 
good  magistrate,  he  put  the  laws  in  execution,  which  were  in  force 
against  vagabonds,  and  rogues,  and  sturdy  beggars,  which  these 
base  people  now  remembered  against  him.  (2.)  In  triumph  over 
him,  because  they  thought  he  was  now  become  like  one  of  them. 
Isa.  14. 10, 11.  The  abjects,  men  of  mean  spirits,  insult  over 
the  miserable,  Ps.  35. 15. 

II.  The  greatness  of  the  affronts  Ihat  were  given  him :  it 
cannot  be  imagined  how  abusive  they  were. 

1.  They  made  ballads  on  him,  with  which  they  made  themselves 
and  their  companions  merrv;  (v.  9.)  T  am  their  song,  and  their 
byword.  Those  have  a  very  base  spirit,  that  turn  the  calamities 
of  their  honest  neighbours  into  a  jest,  and  can  sport  themselves 
with  their  griefs. 

2.  They  shunned  him  as  a  loathsome  spectacle,  abhorred  hin?, 
fled  far  from  him,  (y.lO.)  as  an  ugly  monster,  or  as  one  infected; 
they  Ihat  were  themselves  driven  out  from  among  men,  would 
have  driven  him  out.     For, 

8.  They  expressed  the  greatest  scorn  and  indignation  against 
him.  They  spit  in  his  face,  or  were  ready  to  do  so;  they  tripped 
»;p  h's  heels,  pushed  away  his  feet,  (ti.l2.)  kicked  him,  either  in 


Bf  fore  Christ  LWO. 


JOB,  XXX. 


Tlie  Reply  of  Job. 


wrath,  because  llicy  hattil  him,  <ir  in  sport,  to  make  ihemselve.s 
merry  with  liim,  as  they  did  with  their  companions  at  foot-bnil. 
The  best  of  saints  have  sometimes  received  the  worst  of  injuries 
and  indignities,  from  a  spiteful,  scornful,  wicked,  world,  and 
must  not  think  it  strange  ;  our  Master  himself  was  thus  abused. 

4.  They  were  verv  malicious  against  him,  and  nut  only  made  a 
jest  of  him,  but  made  a  prey  of  him  ;  not  only  affronted  him,  but 
set  themselves  to  do  him  all  the  real  mischief  they  could  devise. 
Tlicy  raise  vp  against  me  the  ways  of  their  drsi ruction:  or,  as 
some  read  it,  T/iey  cast  vpon  me  the  cause  of  tlieir  woe;  that  is, 
"They  lay  the  blame  of  tlieir  being  driven  out,  upon  me  ;"  and  it 
is  common  for  criminals  to  hate  the  judges  and  laws  by  which 
they  are  punished.  But,  under  this  pretence,  (1.)  They  accused 
him  falsely,  and  misrepresented  his  former  conversation,  which  is 
herc  called  marrinr/  his  pat  It.  'Hiey  reflected  upon  him  as  a  tyrant 
and  an  oppressor,  because  he  had  done  justice  upon  them;  and 
perhaps  Job's  friends  grounded  their  uncharitable  censures  of  him 
{ch.  22.  fi,  &c.)  upon  the  unjust  and  unreasonable  clamours  of  these 
sorry  people  ;  and  it  was  an  instance  of  their  great  weakness  and 
inconsideration  ;  for  who  can  be  innocent,  if  the  accusations  of 
such  persons  mav  be  heeded  ?  (2.)  They  not  only  triumphed  in 
his  calamity,  but  set  it  forward,  and  did  all  they  could  to  add  to 
his  miseries,  and  make  them  more  grievous  to  him.  It  is  a  great 
sin  to  forward  the  calamity  of  any,  especially  of  good  people  :  in 
this  they  have  no  helper,  nobody  to  set  them  on,  or  to  coun- 
tenance them  in  it;  nobody  to  bear  them  out,  or  to  protect  them, 
but  they  do  it  of  their  own  accord;  they  are  fools  in  other  things, 
but  wise  enough  to  do  mischief,  and  need  no  help  in  inventing 
that.  Some  read  it  thus.  They  hold  wy  heaviness  a  profit,  thmicjh 
they  be  never  the  better.  Wicked  people,  though  they  get  nothing 
by  the  calamities  of  others,  yet  rejoice  in  them. 

5.  Thev  Ihat  di  I  him  nil  this  mischief,  were  numerous, 
unanimous,  •  d  violent;  (v.  14.)  They  came  vpon  me  as  a  icidr 
breaking  in  cf  waters,  when  the  dam  is  broken  ;  or,  "They  came 
as  soldiers  into  a  broad  breach  which  they  have  made  in  tile 
wall  of  a  besieged  city,  pouring  in  upon  nie  with  the  utmost 
fury;"  and  in  this  they  took  a  pride  and  a  pleasure  ;  lliey  rolled 
themselves  in  the  desolation,  as  a  man  rolls  himself  in  a  soft  and 
easy  bed ;  and  they  rolled  themselves  upon  him  with  all  the  weight 
of  their  malice. 

Lastly,  All  this  contempt  put  upon  him,  was  caused  by  the 
troubles  he  was  in;  {v.  11.)  "  Because  he  has  loosed  viy  cord ;  has 
taken  away  the  honour  and  power  with  which  I  was  girded, 
(cA.12. 18.)  has  scattered  what  I  had  got  togetJisr,  and  untwisted 
all  my  affairs,  because  he  has  afflicted  me,  therefore  they  have  let 
loose  the  bridle  before  j/ie,"  that  is,  "have  given  themselves  a 
liberty  to  say  and  do  what  thev  please  against  me."  They  that  by 
Providence  are  stripped  of  their  honour,  may  expect  to  be  loaded 
with  contempt  by  inconsiderate  ill-natured  people.  "  Because  he 
hath  loosed  his  cord,"  (the  orininal  has  that  reading  also,)  that  is, 
"  because  he  has  taken  off  his  bridle  of  restraint  from  off  their 
Hjalice,  they  cast  away  the  bridle  from  me,"  that  is,  "  they  make 
no  account  of  mv  authority,  nor  stand  in  any  awe  of  me."  It  is 
owing  to  the  hold  God  has  of  (he  consciences  even  of  bad  men, 
and  the  restraints  he  lavs  upon  them,  that  we  are  not  continually 
thus  insulted  and  abused  ;  and  if  at  any  time  \vr  meet  with  such 
ill  treatment,  we  must  acknowledge  the  hand  of  God  in  taking  off 
those  restraints;  as  David  did,  when  Shimei  cursed  him;  So  let 
him  nirsr,for  the  Lord  hath  bidden  him. 

Now  in  all  this,  (1.)  We  may  see  the  uncertainty  of  worldly 
honour,  and  particularly  of  popular  applause ;  how  suddenly  a  man 
may  fall  from  the  height  of  dignity  into  the  depth  of  disgrace. 
What  little  cause  therefore  have  men  to  be  ambitious  or  proud  of 
that  which  may  be  so  easily  lost,  and  what  little  confidence  is  to 
be  put  in  it!  They  that,  to-day,  cry,  Ilosannah,  may,  to-morriAV, 
cry.  Crucify.  But  there  is  an  honour  which  comes  from  God, 
which,  if  we  secure,  we  shall  find  it  not  thus  changeable  and  lose- 
able.  (2.)  We  may  see  that  it  has  often  been  the  lot  of  very  wise 
and  good  men,  to  be  trampled  upon  and  abused.  And,  (3.)  That 
those  who  look  only  at  the  thinos  that  are  seen,  despise  those 
whom  the  world  frowns  i:.pon,  though  thev  are  ever  so  nmch  the 
VOL.  n.  fi6  ■ 


favourites  of  Heaven.  Nothing  is  more  grievous  in  poverty  than 
that  it  renders  men  contemiitible  :  Turha  Rcnti  seijuitur  for- 
tunaiii,  vt  semper  odit  ilaiiuKitos — The  liomnn  populace,  faithful 
to  the  turns  of  fortune,  still  pcrseeiites  the  fallen.  (4.)  We  mav 
sec  in  Job  a  type  of  Christ,  who  was  thus  made  a  reproach  oj 
men,  and  despised  of  the  people,  { I's.  22.  (i.  Isa.  53. 3.)  and  who  hid 
not  his  face  from  shame  and  spitting,  but  bore  it  belter  than  Job  did. 


15.  Terrors  are  turned  upon  me:  they  pursue 
my  soul  as  the  Nviiid:  and  my -welfare  passeth 
away  as  a  cloud.  16.  And  now  my  soul  is  poured 
out  upon  tne;  the  days  of  affliction  have  taken 
hold  upon  me.  17.  My  bones  are  pierced  in 
me  in  the  night  season:  and  my  sinews  take  no 
rest.  18.  By  the  ureat  force  of  my  disease  is  luy 
;;arinent  changed :  it  bindelh  me  about  as  the 
collar  of  my  coat.  19.  He  hath  cast  me  into  the 
mire,  and  1  am  become  like  dust  and  ashes.  20.  1 
cry  unto  thee,  and  thou  dost  not  hear  me:  1 
stand  up,  and  thou  regardest  me  not.  21.  Thou 
art  become  cruel  to  me:  with  thy  strong  hand 
thou  opposest  thyself  against  me.  22.  Thou  liftest 
me  up  to  the  wind;  thou  causest  me  to  ride  npon 
it,  and  dissolvest  my  substance.  23.  For  1  know 
that  thou  wilt  bring  tne  to  death,  and  to  the  house 
appointed  for  all  living.  24.  Howbeit  he  Avill  not 
stretch  out  his  hand  to  tiie  grave,  though  they 
cry  in  his  destruction.  25.  Did  not  i  weep  for 
him  that  was  in  trouble?  was  not  my  soul  grieved 
for  the  poor?  20.  When  1  looked  for  good,  then 
evil  came  unto  me:  and  when  I  waited  for  light, 
there  came  darkness.  27.  My  bowels  boilt.'d, 
and  rested  not:  the  days  of  affliction  prevented 
me.  28.  I  went  mourning  without  the  sun :  i 
stood  up,  and  I  cried  in  the  congregation.  25;.  I 
am  a  brother  to  dragons,  and  a  companion  to 
owls.  .30.  My  skin  is  black  upon  me,  and  my 
bones  are  burnt  with  heat.  31.  My  harp  also  is 
turned  to  mourning,  and  my  organ  into  the  voice 
of  them  that  weep. 

In  this  second  ytaxi  of  Job's  complaint,  which  is  very  bitter,  ano 
has  a  great  many  sorrowful  accents  in  it,  we  may  observe  a  great 
deal  that  he  complains  of,  and  some  little  that  he  comforts 
himself  with. 

I.  Here  is  much  that  he  complains  of. 

1.  In  general,  it  was  a  day  of  great  affliction  and  sorro... 
(1.)  Affliction  seized  him,  and  surprised  him.  It  seized  him; 
(i\]6.)  The  dai/s  of  affliction  have  taken  hold  upon  me;  have 
cauqht  me,  so  some;  they  hare  arrested  me,  as  the  bailiff  arrests 
the  debtor,  and  by  violence  secures  him.  When  trouble  comes 
with  commission,  it  will  take  fast  hold,  and  not  lose  its  hohl.  It 
surprised  him;  (u. 27.)  "  The  days  of  affliction  prevented  me," 
that  is,  "  thev  came  upon  me  without  giving  me  any  previous 
warning  ;  I  did  not  expect  them,  nor  made  any  provision  for  such 
an  evil  day."  Observe,  He  reckons  his  affliction  by  days,  which 
will  soon  be  numbered  and  finished,  and  are  nothing  to  the  ages 
of  eternity,  2  Cor.  4. 17.  (2.)  He  was  in  great  sorrow  by  reason 
of  it.  His  bowels  boiled  witli  grief,  and  rested  not,  r.  27.  The 
sense  of  his  calamities  was  continually  preying  upon  his  spirits, 
without  any  intermission:  he  went  mourning  from  day  to  day, 
always  sighing,  always  weeping;  and  such  a  cloud  was  constantly 


Before  Christ  I5?0. 


JOB,  XXX. 


Tl 


IV- 


lU[i\ 


ol  J. 


unon  his  mind,  tliat  Iio  "piif,  iii  tffcct,  williout  lite  sun,  n.  28. 
the  had  nothing  timl  he  ciiultl  take  iiii\  finiifiiit  in  ;  lie  ahauHoned 
hiinsel'  to  perpetual  sorrow,  as  one  tl'.at,  like  Jacob,  lesolvefi  to  ffo 
to  Ihe  grave  mourning:  he  walked  out  of  the  sun,  (so  some,)  in 
dark  shady  ))l:ic('s,  as  inelaneholy  pt'oplo  use  to  do.  If  he  went 
i.ito  the  eon!;rpgalion,  to  join  with  them  in  solemn  worshij) ; 
inste&d  oi  slandinp,-  up  culndv  to  desire  tlieir  pra\evs,  he  stood  up 
and  cried  aloud,  llirough  pain  of  body,  or  aii;;uish  of  mind,  like 
one  half  distracted.  If  he  ajipeared  in  puliUe,  to  receive  visits, 
nlien  the  fit  came  upon  him,  he  coulil  not  contain  himself,  nor 
preserve  due  decorum,  but  stood  up,  and  shrieked  aloud.  Thus 
he  was  a  brother  to  drapons  and  owls,  {i-.-2i).)  both  in  choosing 
solitude  and  retirement,  as  they  do,  (Isa.  34. 13.)  and  in  making 
a  fearful  hideous  noise,  as  they  do;  his  inconsdderate  complaints 
were  fitly  compared  to  their  inarticulate  ones. 

2.  The  terror  and  trouble  that  seized  his  soul,  were  the  sorest 
part  of  his  calamity,  v.  15, 16.  (1.)  If  he  looked  forward,  he  saw 
every  thing  frightful  before  him :  if  he  endeavoured  to  shake  off- 
bis  terrors,  they  turned  furiously  upon  him:  if  he  endeavoured  to 
escape  from  them,  they  pursued  his  soul  as  swiftly  and  violently  as 
the  wind.  He  complained,  at  first,  of  the  terrors  of  God  setting 
ike/nselves  in  army  against  him,  ch.  6.4.  And  still,  which  wa\ 
•oever  he  looked,  they  turned  upon  him  ;  which  way  soever  he 
fied,  they  pursued  him.  Mij  Soul. — Heb.  Mi/  principal  one. 
My  princess;  for  the  soul  is  the  principal  part  of  Ihe  man  ;  it  is 
our  glory;  it  is  every  way  more  excellent  than  the  body,  and 
therefore  that  which  pursues  the  soul,  and  lliuatcns  that,  should 
1)0  most  dreaded.  (2.)  If  he  looked  back,  he  saw  all  the  good  he 
had  formerly  enjoyed  removed  from  him,  and  nothing  left  hiiu 
but  the  bitter  remendirance  of  it;  My  tveljare  pussclh  au„</,  as 
sdd'denly,  swiftly,  and  irrecoverahlv,  as  a  cloud.  (3.)  If  he 
looked  within,  he  found  Ills  spirit  quite  sunk,  and  unalilc  to  bear 
his  infirmity,  not  only  wounded,  but  pnitrcd  ont  upon  /liiii,  i\  l(j. 
He  was  not  only  weak  as  water,  but,  in  his  own  apprehension, 
lost  as  water  spilt  upon  the  ground.  Compare  I's.  22.  14.  My 
heart  is  incited  like  wax. 

'•i.  His  bodily  diseases  were  very  grievous;  for,  (1.)  IJe  was 
full  o!  pain,  piercing  pain,  pain  that  went  to  the  bone,  to  all  his 
bones,  v. 17.  It  was  a  sifo»</  in  his  bones,  \\h\cU  pierced  him  in 
l/ie  niyht  season,  when  he  should  have  been  refreshed  with  sleep; 
his  nerves  were  affected  wilii  strong  convulsions,  his  sinews  look 
no  rest.  By  reason  of  bis  pain,  he  could  take  no  rest,  but  sleep 
departed  from  his  eyes.  His  bancs  were  burnt  with  heat ;  (i\  30.) 
He  was  iu  a  constant  fever,  which  dried  up  the  radical  moisture, 
and  even  consumed  the  marrow  in  his  bones.  See  how  frail  our 
bodies  are,  which  carry  in  themselves  the  seeds  of  our  own  disease 
ajid  death.  (2.)  He  was  full  of  sores.  Some,  that  are  pained 
in  their  bones,  yet  sleep  iu  a  ivhole  skin,  but  Satan's  comiidssion 
against  Job  extending  both  to  his  bone  and  to  his  flesh,  he  spared 
neither.  His  shin  was  blach  upon  him,  r.  30.  The  blood  selllid, 
and  the  sores  suppurated,  which  made  his  skin  look  black.  K\eu 
his  garment  had  its. colour  changed  with  the  continual  runnina;  of 
his  boils,  and  the  soft  clothing  he  used  to  wear  was  now  grown  so 
stiff,  that  all  his  garments  were  like  his  collar,  d.  18.  It  W()uld 
be  noisome  to  describe  what  a  condition  poor  Job  was  in,  for  want 
of  clean  linen  and  good  attendance,  and  what  filthy  rags  all  his 
clothes  were.  Some  think,  that,  among  other  diseases,  Job  was 
ill  of  a  quinsy,  or  swelling  in  his  throat,  and  that  that  was  it  which 
bound  liiui  about  like  a  stiff  collar. 

Thus  was  he  cast  into  the  mire,  (v.  19.)  compared  to  mire,  so 
some:  his  body  looked  more  like  a  heap  of  dirt  than  anv  thing 
else.  Let  none  be  proud  of  their  clothing,  nor  proud  of  their 
cleanness;  they  know  not  but  some  disease  or  other  may  c/mni/e 
their  garments,  and  even  t'hrow  them  into  the  mire,  and   make 


4.  Tiiat  which  afflicted  iiiinnuisl  of  all,  wa*.  that  God  seeTsled 
to  be  his  Enemy,  and  to  figlil  against  him.  It  was  he  that  casl 
him  into  the  mire,  (e.  19.)  and  seemed  to  trample  on  him  when 
he  had  him  there.  This  cut  him  to  the  heart  more  than  any 
thing  else.  (1.)  That  (iod  did  not  ajipear  for  him.  He  addressed 
himself  to  him,  but  gained  no  grant ;  apjiealed  to  him,  but  gained 
no  sentence ;  he  was  very  importunate  in  his  applications,  but 
m  vain  ;  (v.  20.)  "  I  cry  unto  thee,  as  one  in  earnest,  I  stand  up 
and  cry,  as  one  waiting  for  an  answer,  but  thou  hearest  not, 
thou  regardest  not,  for  anv  thing  I  can  perceive."  If  our  most 
fervent  prayers  bring  not  in  speedy  and  sensible  returns,  we  must 
not  think  it  strange.  Though  the  seed  of  Jacob  did  never  seek 
in  vain,  yet  they  have  often  thought  that  they  did,  and  that 
God  has  not  only  been  deaf,  but  angry,  at  the  prayers  of  his 
people,  Ps.  80.  4.  (2.)  That  God  did  appear  against  him. 
We  have  here  one  of  the  worst  words  that  ever  Job  spake; 
(v.  21.)  Thou  art  become  cruel  to  me:  far  be  it  from  the  Ciod 
of  mercy  and  grace,  that  he  should  be  cruel  to  any;  his  com- 
passions fail  not;  but  especially  that  he  should  be  so  to  his  o«n 
children:  Job  was  unjust  and  ungrateful,  when  he  said  so  of  him, 
but  harbouring  hard  thoughts  of  God  was  the  sin  which  did,  at 
this  time,  most  easily  beset  him.  Here,  [1.]  He  thought  (iod 
fought  against  him,  and  stirred  up  his  whole  strength  to  ruin  l.ini; 
With  thy  strong  hand  thou  opposest  thyself,  or  art  an  Adversary 
against  me.  He  had  better  thoughts  of  God,  (c/i.23.6.)  when 
he  concluded  he  would  not  plead  against  him  with  his  great 
power.  God  has  an  absolute  sovereignty,  and  an  irresistiljle 
strength,  but  he  never  uses  either  the  one  or  the  other  for  the 
crushing  or  oppressing  of  any.  [2.]  He  tliought  he  insulted  over 
liiru  ;  (i).22.)  T7iou  liftest  me  up  to  the  wind,  as  a  feather  or  the 
chaff  which  the  wind  plays  with  ;  so  unequal  a  match  did  Job 
think  himself  for  Omnipotence,  and  so  unable  was  he  to  help 
himself,  when  he  was  made  to  ride,  not  in  triumph,  but  in  terror, 
upon  the  wings  of  the  wind,  and  the  judgments  of  Ciod  did  even 
dissolve  his  substance,  as  a  cloud  is  dissolved  and  disjiersed  bv 
the  wind.  Man's  substance,  take  him  in  his  best  est;ile,  is 
liolhing  before  the  power  of  God,  it  is  soon  dissolved. 

5.  He  expected  no  other  now,  than  that  God,  by  these  trnuliics, 
"ould  shortly  make  an  end  of  him.  "If  I  be  made  to  ride  upon 
Ihe  wind,  I  can  count  i  pon  no  othei  than  to  break  my  neck 
shortly;  and  he  speaks  as  if  God  had  no  other  desian  upon  him 
llian  that,  in  all  his  dealings  with  him  ;  " I  know  that  thou  wilt 
brinq  me,  with  so  much  the  more  terror,  to  death,  though  I 
iiiiaht  have  been  brought  thither  without  all  this  ado,  for  it  is  the 
I'lm'se  appointed  for  all  living,"  v.  2ti.  The  grave  is  a  house,  a 
narrow,  dark,  cold,  ill-furnished,  house,  but  it  will  be  our 
residence,  where  we  shall  rest  and  be  sife  ;   it   is  our  long  home, 

I  our  own  home,  for  it  is  our  mothers  lap,  and  in  it  we  are 
aalhered  to  our  fathers.  It  is  a  house  appointed  for  us,  bv  him 
thai  has  appointed  us  the  bounds  of  all  our  haliitalions.  It  is 
■ipoointed  for  all  living.     It  is  the  common  receptacle,  where  rich 

I  sud  poor  meet,  it  is  appointed  for  th.e  general  rendezvous  ;  we 
must  all  be  brouaht  thither  shortly;  it  is  God  that  brings  us,  for 
'he  keys  of  death  and  the  grave  are  in  his  h.iud,  and  we  may  all 
know  that,  sooner  or  later,  he  will  bring  us  thither;  it  would  be 
well  for  us,  if  we  would  duly  consider  it.  The  living  know  that 
thry  shall  die ;  let  us,  each  of  us,  know  it  with  application. 

6.  There  were  two  things  that  agijravated  his  trouble,  and  made 
il  the  less  tolerable.  (1.)  That  it  was  a  very  great  disappoint- 
mei  1  to  his  expectation;  (v. 26.)  "When  J  looked  for  good,  for 
uiore  good,  or,  at  least,  for  the  continuance  of  wliat  I  had,  then 
evil  came:"  such  uncertain  things  are  all  our  worldly  enjoyments. 
Mid  such  a  folly  is  it  to  feed  ourselves  with  great  ex^.ectations  from 
them.     They  that  wait  for  light  from  the  sparks  of  their  creature- 


Ihem   noisome  both  to  themselves  and  others ;  imtead  of  sweet  ,    ,        .„  ,  .  ,,  ji    j-  •  .  j         i      n        ;    w    •    i    j 

smell,  there  shall  be  a  stench,  Isa.  3.  24.     We  are  but  dust  and  i  «'"'»f"'"*"'  "'"  ^^  wretchedly  disappoin.ed,  anl  «ill  make  their  bed 
ashes  at  the  best,  and  our  bodies  vile  bodies  ;  but  we  are  ant  to    ''"  "'"  ^'"''""'''-     ('■]  ^^'^\  '^  ""'^  *,'">:  r','^'^'  ^■^';'"Ke  '"  '"'  '■°"- 

forget  it,  till  God,  by  some  sore  disease,  makes  us  sensibly  to  ieel    *^'*"'"  '•  ("•  ^^"^  "  ^^^  '"'"'P  '*,  ""'  °"'''  '■"''     ■  '  "'"'  ''""^  "''°"  "'* 

willow-trees,  but  it  IS  <Mrncrf /o  ?«0Hni(«//,  and  my  organ  into  the 

voice  of  them  that  weep."     Job,  in  his  prosperity,  had  taken  the 

timbrel  and  harp,  and  rejoiced  at  the  soi.-tid  oj  Ihe  organ,  ch.  21 .  12. 

Not'.viUislanding  his  gravity  and  grace,  he  had  found  time  to  b* 


and  own  what  we  aif  ;  "  I  am  become  ulreadi/  like  that  dust  and 
ashes  into   vvhicfi  I   must   slsortly  be   resolved:   whcieve-  1  go     I 


car.'j- 


vc  aitout  w'lh  me.'' 


I? 


Before  Chrisl  1520.  OB,  XXX,  XXXI.  The  Reply  of  Job 

1.  T  MADE   a  covenant  with  mine  eyes;    why 
A.    then  should  1  think  upon  a  maid?     2.  For 


cheerful;  but  now  his  tunc  was  altered.  Lot  tliosp,  therefore, 
that  rejoice,  be  ns  t/wiir/h  tlu'ij  rejoiced  not,  for  lhe\  Know  not  how 
soon  their  laiic/hter  \\i\l  be  turned  into  mnuriiin;/,  and  tlieir  joy 
into  keaeiness.     Thus  we  see  how  much  Job  complains  of:   but, 

II.  Here  is  soniethina;,  in  the  midst  of  all,  witii  wliidi  he  com- 
forts himself,  and  it  is  but  a  httle.  1.  lie  foresees,  wi  li  comfort, 
tliatdeatii  will  be  the  period  of  all  his  calumilies;  (r.24.)  Though 
God  now,  with  a  strong  hand,  opposed  himself  against  him,  yet, 
says  he,  he  null  not  stretch  out  his  hand  to  the  r/rave.  The  hand 
of  God's  wrath  would  bring  him  to  death,  but  would  not  follow 
him  beyond  death ;  his  soul  would  be  safe  and  happy  in  the  world 
of  spirits,  his  body  safe  and  easy  in  the  dust.  Though  men  cry 
iu  his  destruction;  though,  when  they  are  dying,  there  is  a  great 
deal  of  agony  and  outcry,  many  a  sigh,  and  groan,  and  com- 
plaint, yet  in  the  grave  they  feel  nothing,  they  fear  nothing,  but 
all  is  quiet  there.  "  Though  in  hell,  which  is  called  destruction, 
they  cry,  yet  not  in  the  grave;  and  I  being  delivered  from  the 
second  death,  the  first  to  me  will  be  an  effectual  relief."  There- 
fore he  wished  he  might  be  hid  in  the  grave,  eh.  14.  13.  2.  He 
reflects  with  comfort  upon  the  concern  he  always  had  for  the 
calamities  of  others,  when  he  was  himself  at  ease ;  (v.  25.)  Did 
not  I  weep  for  him  that  was  in  trouble?  Some  think  he  herein 
complains  of  God,  thinking  it  very  hard,  that  he,  who  had  shewed 
mercy  to  others,  should  not  himself  find  mercy.  I  would  rather 
take  it  as  a  quieting  consideration  to  himself ;  his  conscience 
witnessed  for  him,  that  he  had  always  sympathized  with  persons 
in  misery,  and  done  what  he  could  to  help  them,  and  therefore 
had  reason  to  expect  that,  at  length,  both  God  and  his  friends 
would  pity  him.  They  who  mourn  with  them  that  mourn,  will 
bear  their  own  sorrows  the  better,  when  it  comes  to  their  turn  to 
drink  of  the  bitter  cup.  Did  not  my  soul  burn  for  the  poor?  So 
some  read  it,  comiiiring  it\\ith  that  of  St.  Paul,  (2 Cor.  11.  29.) 
Who  is  cf/'nit"d,  and  I  burn  not?  As  they  who  have  been  un- 
merciful ;::.(!  hard-iiearted  to  others,  may  expect  to  hear  of  it 
from  their  own  consciences,  when  they  are  themselves  in  trouble, 
so  they  who  have  considered  the  poor  and  succoured  them,  shall 
have  the  remembrance  of  that  to  make  their  bed  easy  in  their 
sickness,   Ps.  41.  1,  3. 


CHAP.    XXXI. 

Job  had  often  protested  his  integrity  in  general,  here  he  does  it  in  particular 
instances;  not  in  a  way  of  commendation,  (for  he  does  not  here  proclaim 
his  good  dt'cds,)  hut  in  his  own  just  and  necessary  vindication,  to  clear  him- 
self from  those  crimes  tcilh  ichich  his  friends  had  falsely  charged  him,  which 
is  a  debt  ei-ery  man  owes  to  his  oicn  reputation.  Job's  friinds  had  been  par- 
ticular in  their  articles  of  impeachment  agaiiist  him,  and  therefore  he  is  so  in 
his  protestation,  ichich  seems  to  refer  especially  to  what  Eliphaz  had  accused 
him  of,  ch.2'2.6,  &,-c.  They  had  produced  no  witnesses  against  him,  neither 
could  they  jtrove  the  things  irliercof  they  now  accused  him,  and  therefore 
he  may  welt  ie  admitted  to  purge  himself  upon  oath,  which  he  does  very 
solemnly,  and  (nV/t  mniiy  awful  imprecations  of  God's  wrath,  if  he  were 
guilty  of  those  crimes ;  this  protestation  confirms  God's  character  of  him, 
that  there  was  none  like  him  in  the  earth;  perhaps  some  of  his  accusers  durst 
not  hare  ji>i lied  with  him ;  for  he  not  only  acquits  himself  from  those  gross 
sins  whielt  lie  oiien  to  the  eye  of  the  trorld,  but  from  many  secret  sins,  tehich, 
though  he  had  licen  guilty  of  them,  nobody  could  have  charged  him  with, 
because  he  will  jirrre  himstlf  no  hypocrite.  Nor  does  he  only  maintain  the 
cleanness  of  his  practices,  but  shews  also  that  in  them  he  went  upon  good 
princijiles ;  that  the  reason  of  his  eseheu'ing  evil,  teas,  because  he  feared  God. 
and  his  piety  teas  at  the  bottom  of  his  justice  and  charity;  and  this  crowns 
the  proof  of  his  sincerity.  The  sins  from  ichich  he  here  acquits  himself ,  are. 
1.  Wantonness  and  uncleiinness  of  heart,  v.\..4.  2.  Fraud  and  injustice  in 
commerce,  ti.'1..8.  3.  Aitultery,  i'.!)..I2.  4.  Haughtiness  and  .weirity 
toward  his  servants,  v.  13.  .15.  5.  Unmercifulness  to  the  poor,  the  widows, 
and  the  fatherless,  i^.\G.  .2^.  G.  Confidence  in  his  worldly  wealth,  ii.  24,2.5, 
7.  Idolatry,  r.  26  .28.  S.  Rercnge,  v.  29.  .31.  9.  Neglect  of  poor  strangers, 
V.  32.  10.  Hypocrisy  in  concealing  his  own  sins,  and  cowardice  in  conniving 
at  the  sins  of  others,  v.  33,34.  11.  Oppression,  and  the  violent  invasion  of 
other  people's  rights,  v.  38.  .40.  And,  toirard  the  close,  he  apjieals  to  God's 
judgment  concerning  his  integrity,  r.35.  .37.  Now,  in  all  this,  ive  may  see, 
(1.)  The  sense  of  the  patriarchal  age  concerning  good  and  evil,  and  what  ivas 
so  long  ago  condemned  as  sinful,  that  is,  both  hateful  and  hurtful.  (2.)  A 
noble  pattern  of  piety  and  virtue  proposed  to  us  for  our  imitation,  which,  if 
our  consciences  can  tritness  for  us  thai  we  conform  to  it,  will  be  our  r^joieing, 
ui  it  was  Jr-b's,  ir  the  day  of  nil. 


what  portion  of  God  is  there  from  above,  and 
tritat  inheritance  of  the  Almij;hty  from  on  high  1 
3.  Is  not  destruction  to  the  wicked,  and  a  strani;e 
punishment  to  the  workers  of  inicjuity?  4.  Dolh 
not  he  see  my  ways,  and  count  all  my  steps  ? 
5.  If  I  have  walked  with  vanity,  or  if  my  foot 
hath  hasted  to  deceit;  6.  Let  me  be  weighed 
in  an  even  balance,  that  God  may  know  mine 
integrity.  7.  If  my  stej)  hath  turned  out  of  Ihe 
way,  and  mine  heart  walked  after  mine  eyes,  and 
if  any  blot  hath  cleaved  to  mine  hands;  8.  Then, 
let  me  sow,  and  let  another  eat;  yea,  let  my  off- 
spring be  rooted  out. 

The  lusts  of  the  flesh,  and  the  love  of  the  world,  are  the  two 
fatal  rocks  on  which  multitudes  split;  against  these  Job  protests 
he  was  always  careful  to  stand  upon  his  guard. 

I.  Against  the  lusts  of  the  flesh.  He  not  only  kejjt  himself 
clear  from  adultery,  from  defiling  his  neighbours'  wives,  (r.  9.) 
but  from  all  lewdness  with  anv  women  whatsoever.  He  kept  no 
concubine,  but  was  inviolably  faithful  to  the  marriage-bed,  though 
his  wife  was  none  of  the  wisest,  best,  or  kindest.  From  the 
beginning  it  was  so,  that  a  man  should  have  but  one  wife,  and 
cleave  to  her  only;  and  Job  kept  close  to  that  institution,  and 
abhorred  the  thought  of  transgressing  it;  for,  though  his  great- 
ness might  tempt  him  to  it,  his  goodness  kept  him  from  it.  Job 
was  now  in  pain  and  sickness  of  body,  and  nufler  ll'it  affliction  it 
is  in  a  particular  manner  comfortable,  if  our  consciciices  can  wit- 
ness for  us,  that  we  have  been  careful  to  preserve  <.ur  bodies  in 
chastity,  and  to  possess  those  vessels  in  sanctification  and  hon  u  r, 
pure  from  the  lusts  of  uncleanness.     Now  observe  here, 

1.  What  the  resolutions  were,  which,  in  this  matter,  he  kept 
to ;  {v.  1.)  I  made  a  covenant  with  mine  eyes,  that  is,  "  I  watched 
against  the  occasions  of  the  sin ;  why  then  should  I  think  upon  a 
maid?"  that  is,  "By  that  means,  through  the  grace  of  God,  I  kepi 
myself  from  the  very  first  step  towards  it."  So  far  was  he  from 
wanton  dalliances,  or  any  act  of  lasciviousness,  that,  ( 1.)  He 
would  not  so  much  as  admit  a  wanton  look.  He  made  a  covenant 
with  his  eyes,  made  this  bargain  with  them,  that  he  would  allow 
them  the  pleasure  of  beholding  the  light  of  Ihe  sun,  and  the  glory 
of  God  shining  in  the  visible  creation,  provided  they  would  never 
fasten  upon  any  object  that  might  occasion  any  impure  imagina- 
tions, much  less  any  impure  desires,  in  his  mind;  and,  under  this 
penalty,  that  if  they  did,  they  must  smart  for  it  in  penitential 
tears.  Note,  Those  that  would  keep  their  hearts  pure,  must 
guard  their  eyes,  which  are  both  the  outlets  and  inlets  of  un- 
cleanness. Hence  we  read  of  wanton  eyes,  (Isa.  3.  IG.)  and 
eyes  full  of  adultery,  2  Pet.  2. 14.  The  first  sin  began  in  the 
eye.  Gen.  3.  6.  What  we  must  not  meddle  with,  we  must  not 
lust  after;  and  what  we  must  not  lust  after,  we  must  not  look 
at;  not  the  forbidden  wealth,  (Prov.  23.  5.)  not  the  forbidden 
wine,  (Prov.  23.  31.)  not  the  forbidden  woman,  Matth.  5.  28. 
(2.)  He  would  not  so  much  as  allow  a  wanton  thought;  "  Why 
then  should  I  think  vpon  a  maid,  with  any  unchaste  fancy  or 
desire  toward  her  ?"  Shame  and  sense  of  honour  might  restrain 
him  from  snliciting  the  chastitv  of  a  beautiful  virgin,  but  only 
grace  and  the  fear  of  God  would  restrain  him  from  so  much  as 
thinkinr/  of  it.  Those  are  not  chaste,  that  are  not  so  in  spirit  as 
well  as  body,  1  Cor.  7.  34.  See  how  Christ's  exposition  of  the 
seventh  commandment  agrees  with  the  ancient  sense  of  it,  and 
how  much  better  Job  understood  it  than  the  Pharisees,  though 
they  sat  in  Moses's  chair. 

'i.  What  the  reasons  were,  wnich,  in  this  matter,  he  was 
g  verned  by.  It  was  not  for  fear  of  reproach  among  men, 
(hough  that  is  to  be  considered,  (Prov.  6.  33.)  but  for  fear  ol 
the  wrath  and  curse  of  God.     He  knew  very  well. 


before  Christ  1520 


JOB,  XXXI. 


The  Reply  of  Job 


(1.)  That  uncleanness  is  a  sin  tliat  forfeits  all  good,  and  shuts 
us  out  from  the  hope  of  it;  («.2.)  What  portion  of  God  is  there 
from  above?  What  i)lessing  can  such  impure  sinners  expect  from 
Ihe  pure  and  holy  Ood,  or  what  token  of  his  favour?  What 
inheritance  of  the  Alniijihty  can  they  look  for  from  on  high? 
There  is  no  portion,  no  inheritance,  no  true  happiness,  for  a  soul, 
but  what  is  ill  God,  in  the  Almighty,  and  what  comes  from  above, 
from  on  high.  Those  that  wallow  in  uncleanness,  render  them- 
selves utterly  unfit  for  communion  with  God,  either  in  grace 
iere,  or  in  glory  hereafter,  and  hccimie  allied  to  unclean  spirits, 
which  are  for  ever  separated  from  him;  and  then  what  portion, 
what  inheritance,  can  they  have  with  God?  No  unclean  thing 
shall  enter  into  the  New  Jerusalem,  that  holy  city. 

(2.)  It  is  a  sin  that  incurs  divine  vengeance,  r.  3.  It  will  cer- 
tinly  be  the  sinner's  ruin,  if  it  he  not  repented  of  in  time.  Is  not 
destruction  a  swift  and  sure  destruction  to  those  wicked  people, 
and  a  strange  jninishment  to  the  workers  of  this  iniquity?  Fools 
make  a  mock  at  this  sin,  make  a. jest  of  it,  it  is  with  them  a  ])ec- 
cadillo,  a  trick  of  youth;  but  they  deceive  themselves  with  vain 
words,  for,  because  of  these  things,  how  light  soever  they  make 
of  them,  the  wrath  of  God,  the  insupportable  wrath  of  the  eternal 
God,  comes  upon  the  children  of  disobedience,  Eph.  5.  6.  There 
are  some  sinners  whom  God  sometimes  goes  out  of  the  common 
road  of  providence  to  meet  with ;  such  are  these.  The  destruc- 
tion of  Sodom  is  a  strange  punishment.  Is  there  not  alienation 
(.so  some  read  it)  to  the  workers  of  iniquity?  This  is  the  sinfulness 
of  llie  sin,  that  it  alienates  the  mind  from  God;  (E))h.4. 18,  19.) 
and  this  is  the  punishment  of  the  sinners,  that  they  shall  be 
eternally  set  at  a  distance  from  him,  Rev.  22.  15. 

(3.)  it  cannot  be  hid  from  the  all-seeing  God.  A  wanton 
thought  cannot  be  so  close,  nor  a  wanton  look  so  quick,  as  to 
escape  his  cognizance,  much  less  any  act  of  uncleanness  so  secretly 
done,  as  to  be  out  of  his  siijht.  If  Job  was  at  any  time  tempted 
to  this  sin,  he  restrained  himself  from  it,  and  all  approaches  to  it, 
with  this  pertinent  thousrht,  (i'.4.)  Doth  not  he  see  my  ways?  as 
Joseph  did,  (Gen.  39.9.)  Ilnw  can  I  do  if,  andsin  ayainst  God? 
Two  things  Job  had  an  eye  to.  [  1.]  (iods  omniscience.  It  is  a 
great  truth,  that  God's  eves  are  vpon  all  the  u-ays  of  men  ;  (Prov.  5. 
20,  21.)  but  Job  here  mentions  it  with  application  to  himself  and 


his  own  actions;   Dnlh 
tearched  me  and  I 


n"f    lie   see  nil/  irays?    O  God,  thou  hast 


never  tvrned  out  of  the  way,  the  way  of  justice  and  fair  dealing; 
from  that  he  never  deviated,  v.  7.  He  not  only  took  care  not  to 
walk  in  a  constant  course  and  way  of  deceit,  but  he  did  not  so 
much  as  take  one  step  out  of  the  way  of  honesty.  In  every  par- 
ticular action  and  affair,  we  must  closely  tie  ourselves  up  to  the 
rules  of  righteousness.  (4.)  His  heart  did  not  walk  after  his 
eyes,  that  is,  he  did  not  covet  what  he  saw,  that  was  another's, 
nor  wish  it  his  own.  Covetousness  is  called  the  lust  of  the  eye, 
1  John,  2.  IG.  .'^chan  saw,  and  then  took,  the  accursed  thing. 
That  heart  must  needs  wander,  that  walks  after  the  eyes;  for 
then  it  looks  no  further  than  the  things  that  are  seen;  whereas  it 
ought  to  be  in  heaven,  whither  the  eyes  cannot  reach:  it  should 
follow  the  dictates  of  religion  and  right  reason  :  if  it  follow  the 
eye,  it  will  be  misled  to  that  for  which  God  will  bring  men  into 
judgment,  Eccl.  11.9.  (5.)  That  no  blot  had  cleaved  to  his  hands, 
that  is,  he  was  not  chargeable  with  getting  any  thing  dishonestly, 
or  keeping  that  which  was  another's,  whenever  it  appeared  to  be 
so.  Injustice  is  a  blot,  a  blot  to  the  estate,  a  blot  to  the  owner; 
it  spoils  the  beauty  of  both,  and  therefore  is  to  be  dreaded.  Those 
that  deal  much  in  the  world  mav  perhaps  have  a  blot  come  upon 
their  hands,  but  thcv  must  wash  it  off  again  by  reiientance  and 
restitution,  and  not  let  it  cleave  to  their  hands.     See  lsa.33. 15. 

2.  How  he  ratifies  his  ))rotestafion.  So  confident  is  he  of  his 
own  honestv,  that,  (1.)  He  is  willing  to  have  his  goods  searched  ; 
(i'.6.)  Let  me  be  weighed  in  an  even  balance,  that  is,  "  Let  what 
I  have  got  be  inquired  into,  and  it  will  be  found  to  weigh  well;" 
a  sign  that  it  was  not  gotten  bv  vanity,  for  then  Tehel  had  been 
written  on  it — ^^eished  in  the  balance,  and  found  too  light.  An 
honest  man.  is  so  far  from  dreading  a  trial,  that  he  desires  it 
rather,  being  well-assured  that  God  knows  his  integrity,  and  will 
approve  ft,  and  that  the  trial  of  it  w  ill  be  to  his  praise  and  honour. 
(2.)  He  is  willing  to  forfeit  the  whole  cargo,  if  there  were  found 
any  prohibited,  contraband,  goods,  any  thing  but  what  he  came 
honestly  bv;  (r.  8.)  "Let  me  sow,  and  let  another  eat,"  which 
was  already  agreed  to  be  the  doom  of  oppressors;  (cA.5.  5.) 
"  and  let  mv  '^ffsprlnsr,  all  the  trees  that  I  have  planted,  be 
rooted  out."  This  intimates,  that  he  believed  the  sin  did  deserve 
this  punishment,  that,  usually,  it  is  thus  punished ;  but  that, 
though  now  his  estate  was  ruined,  (and  at  such  a  time,  if  ever, 
his  conscience  would   have  brought  his  sin  to  his  mind,)  vet  he 


what  company  we  walk  with,  what  end  we  walk  toward,  and 

therefore  what  ways  we  walk  in.  [2.]  His  observance.  "  He  not 
only  sees,  but  takes  notice;  he  counts  all  my  steps,  all  my  false 
steps  in  the  way  of  duty,  all  my  by-steps  into  the  way  of  sin." 
He  not  only  sees  our  ways  in  general,  but  takes  cognizance  of  our 
particular  steps  in  these  ways,  everv  action,  every  motion.  He 
keeps  count  of  all,  because  he  \\\\\  call  us  to  account,  will  bring 
every  work  into  judsriiient.  God  takes  a  more  exact  notice  of 
us  than  we  do  of  ourselves;  for  who  ever  counted  his  own  steps? 
Tet  God  counts  them;  let  us  therefore  walk  circuinspccllv. 

II.  He  stood  upon  his  guard  against  the  love  of  the  world,  and 
carefullv  avoided  all  sinful  indirect  means  of  getting  wealth.  He 
dreaded  all  forbidden  profit  as  much  as  all  forbidden  pleasure. 
1-ct  us  see, 

1.  Whnt  his  protestation  is:  in  general,  that  he  had  been 
honest  and  just  in  all  his  dealings,  and  never,  to  his  knowledge, 
did  any  body  any  wrong.  (1.)  He  never  tvalked  with  vanity,  that 
is,  he  never  durst  tell  a  lie,  to  get  a  e,ood  bargain.  It  was  never 
liis  way  to  banter,  or  equivocate,  or  make  many  words,  in  his 
dealings.  Some  men's  constant  walk  is  a  constant  cheat.  They 
either  make  what  they  have  more  than  it  is,  that  Ihev  may  be 
trusted ;  or  less  than  it  is,  that  nothins;  may  be  expected  from 
them.  But  Job  was  a  different  man.  His  wealth  was  not  gotten 
by  vanity,  though  now  diminished,  Prov.  13.  11.  (2.)  He  never 
liastcd  to  deceit.  Those  that  deceive,  must  be  quick  and  sharp,  but 
Job's  quickness  and  sharpness  were  never  turned  that  way.  He 
never  made  haste  to  be  rich  by  deceit,  but  always  acted  cautiously, 
lest,  through  inconsideration,  he  should  do  an  unjust  thine. 
Note,  What  we  have  in  the  world,  may  be  either  used  with  com- 
fort, or  lost  with  comfort,  if  it  was  lumcBtly  got,     (3.)  His  steps 


what   rule  we  walk  by,  I  knew  himself  innocent,  and  would  venture  all  the  poor  n mains  of 


his  estate  upon  the  issue  of  the  trial. 

.9.  If  mine  heart  have  been  deceived  by  a 
wotnan,  or  //"  I  have  laid  wait  at  my  neisrhhour's 
door;  10.  Tlipn\e\  my  wife  "find  unto  another, 
and  let  others  how  down  upon  her.  11.  For  this 
is  n\\  heinous  crime;  yea,  it  is  an  inicpiity  to  be 
punished  hij  the  judges.  12.  For  it  is  a  fire  that 
consumeth  to  destruction,  and  would  root  out  all 
mine  increase.  13.  If  I  did  despise  the  cause  .of 
my  man-servant  or  of  my  maid-servant,  when  thev 
contended  with  me;  14.  What  then  shall  I  do 
when  God  riseth  up  ?  and  when  he  visiteth,  what 
shall  I  answer  him?  15.  Did  not  he  that  made 
me  in  the  womb  make  him  ?  and  did  not  one 
fashion  us  in  the  womb  ? 

Two  more  instances  we  have  here  of  Job's  integrity. 

I.  That  he  had  a  very  great  abhorrence  of  the  sin  of  adultery, 
As  he  did  not  wrong  his  own  marriage-bed,  by  keeping  a  concu- 
bine, (he  did  not  so  much  as  think  upon  a  maid,  (y.  1.)  so  he  was 
careful  not  to  offer  any  injury  to  his  neighbour's  marriage-bed. 

Let  us  see  here, 

1.  How  clear  he  was  from  this  sin,  r.  9.  (1.)  He  did  not  so 
much  as  covet  his  neighbour's  wife,  for  even  his  heart  was 
not  deceived  by  a  woman.  The  beauty  of  another  man's  wife 
did   nt't  kindle  In   him   anv   unchaste   desires,  nor  was    he  cwj 


Before  Ciiiist  ir>'20. 


JOB,  XXXI. 


TIio  Reply  of  Job. 


moved  by  the  allurements  of  an  adulterous  woman,  such  as  is 
described,  Prov.  7.  C,  ^-c.  See  ibe  oriijiual  of"  all  the  defile- 
meuls  of  tills  life;  they  come  from  a  dect'ived  heart.  Every  sin 
IS  deceitful,  and  none  more  so  tban  the  sin  of  undeanness. 
(2.)  Me  never  compassed  or  imagined  any  unchaste  desii;n.  He 
never  laid  wait  at  his  7ieight>oui's  door,  to  get  an  opportunity  to 
riehauch  his  wife  in  his  absence,  when  the  good  man  was  not  at 
home,   Prov.  7.  19.     See  c/(.24.  15. 

2.  What  a  dread  he  had  of  this  sin,  and  what  friffhtful  ap|irc- 
hensions  he  had  concerning  the  malignity  of  it — That  it  was  a 
heinous  crime,  (c.  11.)  one  of  the  greatest  vilest  sins  a  man 
can  be  guilty  of,  highly  provoking  to  God,  and  destructive  to  the 
prosperitv  of  the  soul.  With  respect  to  the  mischieyousness  of  it, 
and  the  punishment  it  deserved,  he  owns  that,  if  he  were  guilty 
of  tb.at  heinous  crime,  (l.)His  family  might  justly  be  made 
infamous  in  the  highest  degree;  (v.  10.)  Let  mij  wife  r/ririd  to 
another.  Let  her  be  a  s/ntc,  so  some ;  a  Aar/o/,  so  others,  (iod 
often  punishes  the  sins  of  one  with  the  sin  of  another,  Ihc  adul- 
tery of  the  husband  with  the  adultery  of  the  wife,  as  in  Davids 
case,  (2  Sam.  12.  11.)  which  does  not  in  the  least  excuse  the 
treachery  of  the  adulterous  wife;  but,  how  unrighteous  soever 
she  is,  God  is  righteous.  See  Hos.  4.  13.  Your  spouses  shall 
commit  adultery.  Note,  Those  who  are  not  just  and  faithful  to 
their  relations,  must  not  think  it  strange,  if  their  relations  be  un- 
just and  unfaithful  to  them.  (2.)  He  himself  might  justly  be  made 
a  public  example;  For  it  is  an  iniquity  to  be  ]>unishcil  by  llie 
iudycs;  yea,  though  they  who  are  guilty  of  it  are  themselves 
judges,  as  Job  was.  Note,  Adultery  is  a  crime  which  the  civil 
magistrate  ought  to  take  cognizance  of,  and  punish :  so  it  was 
adjudged  even  in  the  patriarchal  age,  before  the  law  of  Moses 
made  it  capital.  It  is  an  evil  work,  to  which  the  sword  of  justice 
ought  to  be  a  terror.  (3.)  It  might  justly  become  the  ruin  of  his 
estate;  nay,  he  knew  it  would  be  so;  (v.  12.)  It  is  a  fire.  I.ust 
is  a  fire  in  the  soul:  they  that  indulge  it,  are  said  to  burn.  It 
consumes  all  that  is  good  there,  (the  convictions,  the  comforts,) 
and  lays  the  conscience  waste.  It  kindles  the  fire  of  God's  wralh, 
which,  if  not  extinguished  by  the  blood  of  Christ,  will  burn  to  the 
lowest  hell.  It  will  consume  even  to  that  eternal  destruction.  It 
consumes  the  body,  (Prov. 5. 11.)  it  consumes  the  substance,  it  roots 
out  all  the  increase.  Burning  lusts  bring  burning  judgments.  Per- 
hajis  it  alludes  to  the  burning  of  Sodom,  which  was  intended  for  an 
example  to  those  who  should  afterward,  in  like  manner,  live  ungodlv. 
H.  That  he  had  a  very  great  tenderness  for  his  servants,  and 
ruled  lliem  with  a  gentle  hand-  He  had  a  great  household,  and 
he  managed  it  well.  By  this  he  evidenced  his  sincerity,  that  he 
had  grace  to  govern  his  passion  as  well  as  his  appetite;  and  he 
that  in  these  two  things  has  the  rule  of  his  own  spirit,  is  better 
than  the  mighty,  Prov.  10.  32.     Here  observe, 

1.  What  were  Job's  condescensions  to  his  servants;  (r.  13.) 
He  did  not  despise  the  cause  of  his  man-servant,  no,  nor  of  his 
maid-servant,  when  they  contended  with  him;  that  is,  if  they  con- 
tradicted him  in  any  thing,  he  was  willing  to  hear  their  reasons. 
If  they  had  offended  him,  or  were  accused  to  him,  he  would 
patiently  hear  what  they  had  to  say  for  themselves,  in  their  own 
vindication  or  excuse.  Nay,  if  they  complained  of  any  hardship  he 
put  upon  them,  he  did  not  brow-heat  them,  and  bid  them  hold 
their  tongues,  but  gave  them  leave  to  tell  their  story,  and  redressed 
their  grievances  as  far  as  it  appeared  they  had  right  on  their  side. 
He  was  tender  of  them,  not  only  when  they  served  him  and  pleased 
him,  but  even  when  they  contended  with  him.  Herein,  he  was 
a  great  example  to  masters,  to  give  unto  their  sei'vants  that  which 
is  just  and  equal;  nay,  to  do  the  same  things  to  them,  that  they 
expect /row  them,  (Col.  4.1.  Eph.6. 9.)  and  not  to  rule  them 
with  rioour,  and  carry  it  with  a  high  hand.  Many  of  Job's 
servants  were  slain  in  his  service,  (cA.  1. 15.  .17.)  the  rest  were 
unkind  and  uudiitiful  to  him,  and  despised  his  cause,  though  he 
never  despised  Iheii's;  {ch.  19. 15,  16.)  but  he  had  this  comfort, 
that  in  his  prosperity  lie  had  behaved  well  toward  them.  Note, 
U'lieii  ii'lalions  are  either  removed  from  us,  or  imbiltercd  to  us, 
I  "  testimony  of  our  consciences,  that  we  have  done  our  duty  to 
('.•in,  will  be  a  grc;it  support  and  comfort  to  us. 


2.  What  were  the  co.?siderafions  that  moved  him  to  liraf  liis 
servants  thus  kindly;  he  had,  herein,  an  eye  to  G.xl,  both  as  his 
Judge,  and  their  Maker. 

(1.)  As  his  Judge;  he  considered,  "  If  I  should  be  imperious 
and  severe  with  my  servants,  what  then  shall  I  do  whin  Cod 
riseth  vpf"  He  considered  that  he  had  a  Master  in  heaven,  to 
whom  he  was  accountable,  who  will  rise  up,  and  vill  visit;  and 
we  are  concerned  to  consider  what  we  shall  do  in  the  day  of  hi» 
visitation,  (Isa.  10.  3.)  and,  considering  that  we  are  undone,  if 
God  should  Ihen  he  strait  and  severe  with  us,  we  ought  to  be  very 
mild  and  gentle  towards  all  with  whoMi  we  have  to  do.  Consider 
what  would  become  of  us,  if  God  should  be  extreme  to  mark 
what  we  do  amiss,  shoulil  take  all  advantages  against  us,  and 
insist  upon  all  his  just  demands  from  us;  if  he  should  visit  every 
offence,  and  take  every  forfeiture ;  if  he  should  always  chide, 
and  keep  his  anger  forever.  And  let  not  us  be  rigorous  with  our 
inferiors.  Consider  what  will  become  of  us,  if  we  be  cruel  and 
iiamerciful  to  our  brethren.  The  cries  of  the  injured  will  be 
heard,  the  sins  of  the  injurious  will  be  punished,  they  that  shewed 
no  mercy,  shall  find  none;  and  what  shall  we  do  then? 

(2.)  As  his  and  his  servants' Creator;  (e.l5.)  when  he  was 
tempted  to  be  harsh  with  his  servants,  to  deny  Iheni  right,  and 
turn  a  deaf  ear  to  their  reasonings,  this  thought  came  very  season- 
ably into  his  mind,  "  Didnot  he  that  made  me  in  the  womb,  make 
him  ?  I  am  a  creature  as  well  as  he,  and  niv  being  is  derived  and 
dejicnding  as  well  as  his.  He  partakes  of  tlie  same  nature  that  I 
do,  and  is  the  work  of  the  same  hand  ;  have  we  not  all  one  Father^" 
Note,  Whatever  difference  there  is  among  men  in  their  outward 
condition,  in  their  capacity  of  mind,  or  strength  of  body,  or  place 
in  the  world,  he  that  made  the  one,  made  the  other  also;  which 
is  a  good  reason  why  we  should  not  mock  at  men's  natural  infir- 
mities, nor  trample  upon  those  that  are  any  way  our  inferiors, 
but,  in  every  thing,  do  as  we  would  be  done  by.  It  is  a  rule  of 
justice,  Parinm  par  sit  ratio — Let  equals  be  equally  estimated 
and  treated;  and  therefore  since  there  is  so  great  a  parity  among 
men,  they  being  all  made  of  the  same  mould,  hy  the  same  power, 
for  the  same  end,  notwithstanding  the  disparity  of  our  outward 
condition,  we  are  bound  so  far  to  set  ourselves  upon  the  level  with 
those  we  deal  with,  as  to  do  to  them,  in  all  res^iects,  as  we  would 
they  should  do  to  us. 

16.  If  I  have  withheld  the  poor  fiom  their  desire, 
or  have  caused  the  eye.s  of  the  widow  to  fail; 
17.  Or  have  eaten  my  mor.sel  myself  alone,  and 
the  falheiJess  hath  not  eaten  thereof;  18.  (For 
from  my  youth  he  -v^as  hroui^ht  up  with  me,  as 
with  a  father,  and  I  have  guided  her  from  my 
mother's  womb;)  1.9.  If  I  have  seen  any  perish  for 
want  of  clolhitio-,  or  any  poor  without  coveiin;;- ; 
20.  If  his  loins  have  not  blessed  me,  utid  if  he  were 
»«o<  warmed  with  the  fleece  of  my  sheep;  21.  If 
I  have  lifted  up  my  hand  against  the  fatherless, 
when  I  saw  my  help  in  the  gate:  22.  IVten  let 
mine  arm  fall  from  my  shoulder  blade,  and  mine 
arm  be  broken  from  the  bone.  23.  For  destruc- 
tion /)y>;;o  God  teas  a  terror  to  me,  and  by  reason 
of  his  highness  I  could  not  endure. 

Eliphaz  had  ))articularly  charged  Job  with  unmercifulness  to 
the  poor;  (ch.2'2.  6,  Sf-c.)  Thou  hast  withholdcn  bread  from  the 
h%ingry,  stripped  the  naked  of  their  clothing,  and  sent  tvidows  away 
empty.  One  would  think  he  could  not  have  been  so  very  positive 
and  express  hi  his  charge,  unless  there  had  been  some  truth  in  it, 
some  ground  for  it ;  and  yet  it  appears,  by  Job's  protestation, 
that  it  was  utterly  false  and  groundless,  he  was  never  guilty  of  any 
SMch  thing.     See  here, 

I.  The  testimony  which  Job's  conscience  gave  in,  concerning  his 
constant  behavinur  toward  the  poor.     He  is  most  large  upon  this 


Before  Christ  1520. 


JOB.  XXXI. 


The  Reply  of  Job. 


head,   because  in  this  matter  lie  was  most    partictilarly  accused.  [j/aW  Jrom  my  shovldcr-hladc,  and  mine  arm  be  broken  from  the 


lie  solemnly  protests 

1.  That  he  had  never  been  wanting  to  do  good  to  tlicm,  as  there 
was  occasion,  to  the  utmost  of  his  ability.  He  was  always  com- 
passionate to  the  pf)or,  and  c:ueful  of  them,  especially  the  widows 
and  fatherless,  that  were  destitute  of  help.  (1.)  He  was  always 
ready  to  grant  their  desires,  and  answer  their  expectations,  i'.  16. 
If  a  jjoor  person  beaged  a  kindness  of  him,  he  was  ready  to  gratify 
him;  if  he  could  but  perceive,  by  the  widow's  mournful  craving  look, 
that  she  c\|)ectcd  an  alms  from  him,  though  she  had  not  confi- 
dence enough  to  ask  it,  he  had  compassion  enough  to  give  it,  and 
never  cansvdthr  ryrs  of  the  nidnw  to  fail.  (2.)  He  put  a  respect 
upon  the  poor,  and  did  them  honour;  for  he  took  the  fatherless 
children  to  eat  «ilh  him  at  ills  own  table,  they  should  fare  as  he 
fared,  and  be  fan.iliar  with  him,  and  he  would  shew  himself 
pleased  with  their  company,  as  if  they  had  been  his  own,  v.  17. 
As  it  is  one  of  the  greatest  grievances  of  poverty,  that  it  exposes 
to  contempt,  so  it  is  none  of  the  least  supports  to  the  poor,  to  be 
respected.  (3.)  He  was  very  tender  of  them,  and  had  a  fatherly 
concern  for  them,  v.  10.  He  was  a  father  to  the  fatherless,  took 
care  of  orphans,  brought  Ibem  up  with  him  under  his  own  eye, 
and  gave  them,  not  only  maintenance,  but  education.  He  was 
ft  guide  to  the  widow,  who  had  lost  the  guide  of  her  youth ;  he 
advised  her  in  her  affairs,  took  cognizance  of  them,  and  under- 
took the  management  of  them.  Those  that  need  not  our  alms,  may 
yet  have  occasion  for  our  counsel,  and  it  may  be  a  real  kindness 
to  them.  This  Job  says  he  did /rom  his  youth,  from  his  mother  s 
womb,  that  is,  he  had  something  of  tenderness  and  compassion 
woven  in  his  nature;  he  began  b^imes  to  do  good,  ever  since  he 
could  remember;  he  had  always  some  poor  widow  or  fatherless 
child  under  his  care.  His  parents  taught  him  betimes  to  pity  and 
relieve  the  poor,  and  lirought  up  orphans  with  him.  (4.)  He 
provided  food  convenient  for  them;  thev  ate  of  the  same  morsels 
that  he  did,  (r.l7.)  not  after  him,  of  the  crumbs  that  fell  from 
his  table,  but  with  him,  of  the  best  dish  upon  his  table.  They 
that  have  abundance,  must  not  eat  their  morsels  alone,  as  if  they 
had  none  but  themselves  to  take  care  of,  nor  indulge  their  appetite 
with  a  dainty  bit  bv  themselves,  but  take  others  to  share  with 
them,  as  David  took  Mephibosheth.  (  5.)  He  took  particular  care 
to  clothe  them  that  were  without  covering,  which  would  be  more 
expensive  to  him  than  feeding  them,  (v.  19.)  Poor  people  may 
perish  for  want  of  clothing,  as  well  as  for  want  of  food,  for  want 
of  clothing  to  lie  in  by  night,  or  to  go  abroad  in  by  day.  If  Job 
knew  of  any  that  were  in  this  distress,  be  was  forward  to  relieve 
them,  and,  instead  of  giving  rich  and  gandv  liveries  to  his  servants, 
while  the  poor  were  turned  off  wilh  rags  that  were  ready  to  be 
thrown  to  the  dunghill,  he  had  good,  warm,  strong  clothes,  made 
on  purpose  for  them,  of  the  fleece  (f  his  sheep,  (w.  20.)  so  that 
their  loins,  whenever  they  girt  those  garments  about  them,  blessed 
him;  they  commended  his  charily,  bh'sscd  God  for  Idni,  and 
prayed  God  to  bless  him.  Job's  shec-;)  uere  burned  wilh  fire  from 
heaven,  but  this  was  his  comfort,  Ihnl,  hIumi  he  had  them,  he 
'•anie  lionestly  by  them,  and  used  them  cliaritalilv,  fed  the  poor 
willi  their  flesh,  and  clothed  lliem  wilii  Ihcirwool. 

2.  That  he  had  never  been  accessary  to  the  wronging  of  anv 
(hat  were  poor.  It  might  be  said,  |)erhaps,  that  he  was  kind  heie 
nnd  there  to  a  poor  orphan  that  was  a  favourite,  but  to  others  hr 
was  oppressive.  No,  he  was  tender  of  all,  and  injurious  to  none. 
Me  ne\er  so  much  as  lifted  up  his  hand  ar/ainst  the  fatherless. 
(i.-.  21.)  never  threatened  or  frightened  them,  or  offered  to  sirike 
them;  never  used  his  power  to  crush  them  that  stood  in  his  wav. 
or  squeeze  what  he  could  out  of  them;  though  he  saw  his  hrlfi 
in  the  gate,  that  is,  though  he  had  interest  enough  both  in  Ihr 
lieople  aiul  in  thcjudces,  both  to  enable  him  to  do  it,  and  to  beur 
him  out  when  he  Iiad  done  it.  Those  that  have  it  in  their  power 
to  do  a  wrong  thing,  and  go  through  wilh  it,  and  a  prospect  of 
getting  by  it,  and  yet  do  justly,  and  love  mercy,  and  are  firm  to 
both,  may  aftenvard  reflect  upon  it  with  much  comfort,  as  Joli 
does  here. 

II.  The  imprecation  wherewith  he  confirms  this  protestatini ; 
(r.22.)    "If  I  have  been  oppressive  to  the  poor,  let  mine  arm 


bone,"  that  is,  "  Let  the  flesh  rot  off  from  the  bone,  and  one  bone 
be  disjointed  and  t)roken  off  from  another."  Had  he  not  been 
perfectly  clear  in  this  matter,  he  durst  not  thus  have  challenged 
the  divine  vengeance.  And  he  intimates,  that  it  is  a  righteous 
thing  wilh  d.'il  to  break  the  arm  that  is  lifted  up  against  the 
fatherless,  as  he  wilheied  Jeroboam's  arm  that  was  stretched  out 
against  a  prophet. 

III.  The  principles  by  which  Job  was  restrained  from  all  un- 
charitableness  an<l  nnmercifuliiess.  He  durst  not  abuse  the  poor; 
for  though,  with  his  hel])  in  the  gate,  be  could  overpower  them, 
yet  he  could  not  make  his  part  gocnl  against  that  God  who  is  the 
Patron  of  oppressed  povcrtv,  and  will  not  let  oppressors  go  un- 
punished; r.23.  "Destruction  from  Gnd  uas  a  terror  to  me, 
whenever  I  was  tempted  to  this  sin,  and  tnj  reason  of  his  highness 
I  could  not  endure  the  llionoht  of  making  him  my  Enemy."  He 
stood  in  awe,  1.  Of  the  majcstv  'if  God,  as  a  (iod  al)ove  him. 
He  ihoiiglit.of  his  highness,  liie  infinite  distance  between  him  and 
God,  which  possessed  him  wilh  such  a  re\eience  of  him,  as  made 
him  very  circumspect  in  his  whnle  conversation.  They  who 
oppress  the  poor,  and  pervert  judgment  and  justice,  forget  that 
he  tvho  is  higher  than  the  highest,  regards,  and  there  is  a  higher 
than  tkey,  Viho  is  able  to  deal  wilh  them;  (Eccl.5.  8.)  but  Job 
considered  this.  2.  Of  the  wrath  of  God,  as  a  God  that  would 
certainly  be  against  him,  if  be  should  wrong  the  poor.  Destruc- 
tion from  God,  because  it  wcndd  be  a  certain  and  an  utter  ruin  to 
him,  if  he  were  guilty  of  this  sin,  was  a  constant  terror  to  him,  to 
restrain  him  from  it.  Note,  Good  men,  even  the  best,  have  need 
to  restrain  themselves  from  sin  with  the  fear  of  destruction  from 
God,  and  all  little  enough.  This  should  especially  restrain  us 
from  all  acts  of  Injustice  and  oppression — that  God  himself  is  the 
Avenger  thereof.  Even  then  when  salvation  from  God  is  a  com- 
fort to  us,  yet  destruction  from  God  should  be  a  terror  to  us. 
Adam,  in  innocency,  was  awed  with  a  threatening. 


24.  If  I  have  made  gold  my  hope,  or  have  said 
to  the  fine  gold,  T/iou  art  my  confideiK^e;  25.  If  I 
rejoiced  because  my  wealth  tens  gfeat,  and  liecause 
mine  hand  had  jiotten  much  ;  26.  If  I  beheld 
the  sun  when  it  shined,  or  the  moon  walking  in 
brightness;  27.  And  my  heart  Iiatiil)een  secretly 
enticed,  or  my  moiilli  liatli  kissed  my  hand  : 
28.  This  also  iccre  an  iiiiquitv  to  be  punished  by 
the  judge:  for  1  sliotild  ha\e  denied  the  God 
that  is  above.  29.  If  1  rejoiced  at  the  destruction 
of  him  that  hated  me,  or  lifted  up  myself  when 
evil  found  him:  .30.  Neither  ha\e  I  suffered  my 
moutii   to   sin,    by    wishing   a   cur^e  to   his   soul. 

31.  If   tlie   men    of   my   tabernacle   said    not,  Oh 
that  we  had  of  his  flesh!   we  cannot  be  satisfied. 

32.  The  stranger  did  not  lodge  in  the  street:  hut 
1  opened  my  doors  to  the  traveller. 


Four  articles  more  of  Job's  protestation  we  have  in  these  verses, 
which,  as  all  the  lesl,  not  only  assuie  us  what  he  was  and  did, 
but  teach  us  what  we  sliouid  be  and  do. 

I.   He  protests  ll'.at  he  never  set  his  heart  upon  the  wealth  of 

this  world,  nor  took  the  things  of  it  for  his  portion  and  happiness. 

He  had  golil,  he  iuid  fine  go.'d,  his  wealth  was  great,  and  he  had 

gotten  mucli.     Our  wealth  is  eillier  advantageous  or  pernicious  to 

us,  according  as  we  stand   affected   to   it.      If  we  make  it  our  rest 

and  our  ruler,  it  w  ill  be  our  ruin ;   if  we  make  it  our  servant  and  an 

instrument  of  righteousness,  it  will  be  a  blessing  to  ns.     Job  here 

j;  tells   how  he  stood  affected   to   his  worldly  weallh,  1.  He  put  in» 

]  great    (onfideiice    il  ;     he    did    not    make  gold    his   hope,    v.  2i 

li  They  arc   very  unwise  that  do,  and  enemies  to  themselves,  wli# 


Before  Clnisl  loiJO. 


JOB.  XXXI. 


'!'!:(■  I;;';;Iv  of  ,J(.ia 


tloix'uil  Ilium  il  as  siitiitiriit  lo  iiiako  lliom  li;i|)|)y,  who  think 
Itujiiisrlvcs  .s;ifi»  and  hon(ii;i:il)le,  and  sine  of  conifort,  in  having 
abundance  of  this  world's  gooils.  Some  make  it  their  iiope  and 
confidence  for  anoilier  world,  as  if  it  were  a  certain  token  of  God's 
favour:  and  tliose  who  have  so  niucli  sense  as  not  to  think  so,  yet 
promise  tiicuiselves  tlial  it  will  be  a  portion  for  them  in  this  life, 
whereas  the  things  themselves  are  uncertain,  and  onr  satisfaction 
in  them  much  more  so.  It  is  hard  to  have  riches,  and  not  to  trust 
in  riches;  and  that  is  it  which  makes  it  so  difficult  for  a  ric/i  man 
to  ciitir  into  the  Itinijdom  vj  God,  IMallh.19.  23.  Mark,  10.  24. 
2.  lie  took  no  (ircat  com]ilacfnc\  in  il ;  (r.2j.)  If  I  rejoiced  be- 
cause my  Health  iras  great,  and  boasted  that  my  hand  had  yotten 
much.  He  took  no  pride  in  his  wealth,  as  if  it  added  any  thingto 
his  real  excellency,  uor  did  he  think  that  his  might  and  the  |)ower 
of  his  liand  got  it  liiui,  Deut.8.  17.  He  took  no  |)leasure  in  it, 
in  comparison  willi  the  spiritual  things  which  were  the  delight  of 
his  soul.  His  joy  did  not  terminate  in  the  gift,  but  passed  through 
it  to  the  Giver.  When  he  was  in  the  midst  of  his  abundance,  he 
never  said,  Sonl,  take  thine  ease  in  these  things,  eal,  drink,  and 
be  merry,  nor  blessed  himself  in  his  riches.  He  did  not  inordi- 
nately rejoice  in  his  wealth  ;  and  that  helped  him  to  bear  the  loss 
of  it  so  patiently  as  he  did.  The  way  to  weep  as  thongh  we  wept 
not,  is,  to  rejoice  as  though  we  rejoiced  not.  The  less  pleasure 
the  enjoyment  is,   the  less  |)ain  llie  disappointment  will  be. 

II.  He  protests  that  he  never  gave  the  worship  and  glory  to 
the  creature,  which  are  due  to  (iod  only;  he  was  never  guilty  of 
idolatry,  v. 26.  .28.  We  do  not  find  that  Job's  friends  charged 
him  with  this.  But  there  were  those,  it  seems,  at  that  time, 
who  were  so  sottish  as  to  worship  the  sun  and  moon,  else  Job 
would  not  have  mentioned  it.  Idolatry  is  one  of  the  old  ways 
which  wicked  n)en  have  trodden,  and  the  most  ancient  idolatry 
was,  the  worshijiping  of  the  sun  and  moon,  to  which  the  tempta- 
tion was  most  strong,  as  appears,  (Deut.4.  19.)  where  Moses 
s[)eaks  of  the  danger  which  the  |)eo))le  were  in  of  being  driven 
to  worship  them.  But,  as  yet,  it  was  practised  secretly,  and  durst 
not  appear  in  open  view,  as,  afterward,  the  most  abominable 
idolatries  did.     Observe, 

1.  How  far  Job  kept  from  this  sin.  He  not  oidy  never  bowed 
tlie  knee  to  Baal,  (which,  some  tliink,  was  designed  to  represent 
the  sun,)  never  fell  down,  and  worshipped  the  sun,  but  he  kept 
his  c\e,  his  heart,  an<l  his  li|is,  clean  from  this  sin.  (1.)  He  never 
BO  much  as  beheld  the  sun  or  the  moon  in  their  pomp  and  hi.sfre, 
with  any  other  admiration  of  Iheni,  than  what  led  him  to  give  all 
the  glory  of  their  brightness  and  usefulness  to  their  Creator. 
Against  spiritual  as  well  as  corporal  adidlerv  he  made  a  covenant 
with  iiis  eyes;  and  this  was  his  covenant,  that,  whenever  he 
looked  at  the  lights  of  heaven,  he  should  by  faith  look  through 
them,  and  beyond  them,  to  tie  Father  ol  lights.  (2.)  He  kept 
his  heart  with  all  diligence,  that  that  should  not  be  secretly  en- 
ticed to  think  that  there  is  a  di\ine  glorv  in  their  brightness,  or  a 
divine  power  in  their  influence,  ami  that  ll'.enfore  divine  honours 
are  to  be  paid  to  them.  Here  is  the  source  of  idolatry;  it  begins 
in  the  heart ;  every  man  is  tempted  to  that,  as  to  other  sins,  when 
he  is  drawn  away  by  his  own  lust  and  enticed.  (3.)  He  did  not 
so  nmch  as  put  a  coni|)limeiil  u]ion  these  pretended  deities,  did 
not  perform  the  least  and  lowest  act  of  adoration.  His  mouth  did 
not  hiss  his  hand,  which,  it  is  likely,  was  a  ceremony  then  com 
monlv  used,  even  by  some  that  yet  would  not  be  thought  idolaters. 
It  is  a  long-established  piece  of  civil  respect  among  ourselves,  in 
making  a  bow,  to  kiss  the  hand;  a  form,  it  seems,  which  was 
anciently  used  in  giving  divine  honours  to  the  sun  and  moon;  they 
could  not  reach  to  kiss  them  as  the  men  that  sacrtjiced,  kissed  the 
calves;  (Hos.13.2.  1  Kings,  19.  18.)  but,  to  shew  their  good 
will,  they  kissed  their  hand,  reverenchig  tliose  as  their  masters, 
which  God  has  made  servants  to  this  lower  world,  to  hold  the 
candle  for  us:  Job  never  did  it. 

2.  How  ill  Job  thought  of  this  sin,  i'.28.  (1.)  He  looked  upon 
it  as  an  affront  to  the  civil  magistrate;  It  7i'erc  an  iniquity  to  be 
punished  by  the  judge,  as  a  public  nuisance,  and  hurtful  to  kings 
and  provinces.  Idolatry  debauches  men's  minds,  corru|)ts  their 
manners,  takes  off  the  true  sense  of  religion  which  is  the  great 


bond  of  societies,  Afid  provokes  God  to  gi\e  mm  up  to  :\  repro- 
bate sense,  and  lo  seuil  judnuieuts  upon  a  nation;  an<l  therefore 
the  conservators  of  the  pidilic  peace  are  concerned  to  restrain  it 
by  punishing  it.  (2.)  He  looked  u|)on  it  as  a  mucii  greater  affront 
to  the  Gr)d  of  heaven,  and  no  less  than  high  treason  against  his 
crown  and  dignity;  For  /  shontd  have  denied  the  God  that  is 
above,  denied  his  being  as  God,  and  his  sovereignty  as  Gorl 
above.  Idolatry  is,  in  effect,  atheism;  hence  the  Gentiles  are 
said  to  be  without  God  (atheists)  in  llie  world.  Note,  We  should 
be  afraid  of  every  thing  that  does  but  implicitly  deny  the  God 
above,    his   providence,   or  any  of  his  perfections. 

III.  He  protests  that  he  was  so  far  fr<jm  doing  or  designing 
mischief  to  any,  that  he  neither  desired  uor  delighted  in  the  hurt 
of  the  worst  enemy  he  had.  The  forgiving  of  those  that  do  us 
evil,  it  seems,  was  Old  Testament  duly.  The  Pharisees  made  the 
law  concerning  it  of  no  effect,  by  teaching,  Thou  shalt  love  thy 
ncighhonr,  and  hate  thine  enemy,   Matth.5.  43.      Observe  here, 

1.  Job  was  far  from  revenge.  He  did  not  onlv  not  return  the 
injuries  that  were  done  him,  not  only  not  destroy  those  who  liated 
him;  but,  (I.)  He  did  not  so  much  as  rejoice  when  any  niischef 
befell  them,  i-.29.  INIany  who  would  not  wilfu'ly  hurt  those  who 
stand  in  their  light,  or  have  done  them  a  diskindness,  yet  arK 
secretly  pleased,  and  laugh  in  their  sleeve,  (as  we  say,)  when 
hurt  is  done  them  :  bnt  Job  was  not  of  that  spirit.  Though  Job 
was  a  very  good  man,  yet,  it  seems,  there  were  those  that  hated 
him,  but  evil  found  them.  He  saw  their  destruction,  and  was  far 
from  rejoicing  in  it,  for  that  would  justly  have  brought  the  de- 
struction upon  him,  as  it  is  intimated,  Prov.24. 17,  18.  (2.)  He 
did  not  so  much  as  wish  in  his  own  mind  that  evil  might  befall 
them,  r.30.  He  never  wished  a  curse  fo  his  soul;  (curses  lo  the 
soul  are  the  worst  of  curses;)  never  desired  his  death;  he  knew 
that,  if  he  did,  it  would  turn  into  sin  to  him.  He  was  careful  not 
to  offend  icith  his  tongue,  (Ps.39. 1.)  he  would  not  suffer  his 
mouth  to  sin,  and  therefore  durst  not  imprecate  any  evii,  no  not 
to  his  worst  enemy.  If  others  bear  malice  to  us,  that  will  not 
justify  us  in  bearing  malice  to  them. 

2.  He  was  violently  urged  to  revenge,  and  yet  he  kept  himself 
thus  clear  from  it;  (u. 31.)  The  men  of  his  tabernacle,  his  do- 
mestics, his  servants,  and  those  about  him,  were  so  enraged  at 
Job's  enemy  who  hated  him,  that  they  could  have  eaten  him,  if 
Job  would  but  have  set  them  on,  or  given  them  leave.  "  O  that 
we  had  of  his  flesh!  Onr  master  is  satisfied  to  forgive  him,  but 
we  cannot  be  so  satisfied."  .See  how  much  beloved  Job  was  by 
his  family,  how  heartily  they  espoused  his  cause,  and  what  ene- 
mies they  were  to  bis  enemies;  but  see  what  a  strict  hand  Job 
kept  upon  his  passions,  that  he  would  not  avenge  himself,  though 
he  had  those  about  him  that  blew  the  coals  of  his  resentment. 
Note,  (1.)  A  goo<l  man  commonly  docs  not  himself  lay  to  heart 
the  affronts  that  are  done  him  so  much  as  his  friends  do  for  him. 
(2.)  Great  men  have  commonly  those  abcml  them  that  stir  them 
up  to  revenge.  David  had  so,  lSam.24.  4. — 26.8.  2Sani.l6.9. 
But  if  they  keep  their  temper,  notwithstanding  the  spiteful  in- 
sinuations of  those  about  them,  afterward  it  shall  be  no  grief  of 
heart  to  them,  hut  shall  turn  very  much  to  their  praise. 

IV.  He  protests  that  he  had  never  been  unkind  or  inhospitable 
to  strangers;  (d. 32.)  The  stranger  lodged  not  in  the  street,  as 
angels  might  lately  have  done  in  the  streets  of  Sodom,  if  Lot 
alone  had  not  entertained  them.  Perhaps,  by  that  instance.  Job 
was  taught  (as  we  are,  Heb.  13.  2.)  not  to  be  forgetful  to  enter- 
tain strangers.  He  that  is  at  home,  must  consider  those  that  arfl 
from   home,   and  put  his  soul  into  their  soul's  stead,  and    then 

do  as  he  would  be  done  by.  Hospilality  is  a  Christian  duty, 
1  Pet.  4.0.  Job,  in  his  prosperity,  was  noted  for  good  house- 
keeping: He  opened  his  door  to  the  road;  so  it  may  be  read;  lie 
kept  the  street-door  open,  that  he  might  see  who  passed  by,  and 
he  invited  them  in,  as  .\brahani.  Gen.  18. 1. 

33.  If  I  covered  my  transgressions,  as  Adam,  by 
Iiiditig  mine  iniquity  in  my  Ijosom :  34.  Did  I  fear 
a  great  multitude,  or  did  the  contempt  of  families 


Before  Christ  1520. 


JOB.  XXXI. 


The  Reply  of  Job. 


terrify  me,  that  I  kept  silence,  and  went  not  ont 
of  the  door?  35.  Oh  that  one  wonkl  hear  me! 
behohl,  my  desire  is,  that  the  Ahnighty  would 
answer  me,  and  that  mine  adversary  had  written 
a  book.  ^Q.  Surely  I  would  take  it  upon  my 
shoulder,  and  bind  it  as  a  crown  to  me.  37.  I 
would  declare  unto  him  the  number  of  my  steps; 
as  a  prince  would  I  go  near  unto  him.  38.  If  my 
land  cry  against  me,  or  that  the  furrows  likewise 
thereof  complain;  39.  If  I  have  eaten  the  fruits 
thereof  Avilhout  money,  or  have  caused  the  own- 
ers thereof  to  lose  their  life:  40.  Let  thistles 
grow  instead  of  wheat,  and  cockle  instead  of 
barley.     The  words  of  Job  are  ended. 

We  have  liere  Jolj's  protestation  against  three  more  sins,  together 
willi  his  general  appeal  to  God's  bar,  and  his  petition  for  a  hearing 
there,  which,  it  is  likely,  was  intended  to  conclude  his  discourse, 
(and  therefore  we  will  consider  it  last,)  hut  that  another  particular 
sin  occurred,  from  which  he  thought  it  requisite  to  acquit  himself. 
He  clears  himself  from  the  charge, 

I.  Of  dissimulation  and  hypocrisy,  which  was  the  general  crime 
his  friends  accused  him  of^That,  under  the  cloke  of  a  profession 
of  religion,  he  had  kept  up  secret  haunts  of  sin,  and  that  really  he 
was  as  bad  as  other  people,  but  hail  the  art  of  concealing  it. 
Zopliar  insinuated  (c/i.20.12.)  that  he  hid  his  iniquity  under  his 
tongue.  "  No,"  says  Job,  "  I  never  did,  (f.  33.)  I  never  covered 
my  transr/ression  as  Adam,  nc\er  palliateil  a  sin  with  frivolous 
excuses,  nor  made  fig-leaves  the  slielter  of  my  shame,  nor  ever 
hid  my  iniquity  in  wi/  bosom,  as  a  fondling,  a  darling,  that  I  could 
by  no  means  part  with,  or  as  stolen  goods  which  I  dreaded  tho 
fiiscovery  of."  It  is  natural  to  us  to  cover  our  sins;  we  have  it 
from  our  first  parents;  we  are  loath  to  confess  our  faults,  willing 
to  extenuate  them,  and  make  the  best  of  ourselves,  to  devolve 
the  blame  upon  others,  as  Adam  on  his  wife,  not  without  a  tacit 
reflection  upon  God  himself.  But  he  that  thus  covers  his  sins 
shall  not  prosper,  Prov.28.13.  Job,  in  this  protestation,  inti- 
mates two  things,  which  were  certain  evidences  of  his  integrity, 
1.  That  he  was  not  guilty  of  any  great  transgression  or  iniquity, 
inconsistent  with  sincerity,  which  he  had  now  industriously  con- 
cealed. In  lliis  protestation,  he  had  dealt  fairly,  and,  while  he 
denies  some  sins,  was  not  conscious  to  himself  that  he  allowed 
himself  in  any.  2.  That  what  transgression  and  iniquity  he  had 
been  guilty  of,  (Who  is  there  that  lives,  and  sins  not?)  he  had 
always  been  ready  to  own  it,  and,  as  soon  as  evei  he  perceived 
he  had  said  or  done  amiss,  he  was  ready  to  unsay  it,  and  undo  it, 
as  far  as  be  could,  by  repentance,  confessing  it  both  to  God  and 
man,  and  forsaking  it:   this  is  doi.ig  honestly. 

II.  From  the  charge  of  cowaj-dice  and  base  fear.  .His  courage 
in  that  which  is  good,  he  produces  as  an  evidence  of  his  sincerity 
in  it;  (t).34.)  Did  I  fear  a  ^reat  multitude,  that  I  kept  silence? 
No,  all  that  knew  Job,  knew  him  to  be  a  man  of  undaunted  reso- 
lution in  a  good  cause,  that  boldly  appeared,  spake,  and  acted,  in 
defence  of  religion  and  Justice,  and  did  not  fear  the  face  of  man, 
nor  was  ever  threatened  or  brow-beaten  out  of  his  duty,  but  -set 
his  face  as  a  flint.  Observe,  1.  What  great  conscience  Job  had 
made  of  his  duty  as  a  magistrate,  or  a  man  of  reputation,  in  tin 
place  where  he  lived.  He  did  not,  he  durst  not,  keep  silence, 
when  he  had  a  call  to  speak  in  an  honest  cause,  or  keep  within 
doors,  when  he  had  a  call  to  go  abroad  to  do  good,  'rhe  cas* 
may  be  such,  that  it  may  be  our  sin  to  be  silent  and  retired  ;  «> 
when  we  are  called  to  reprove  sin,  and  bear  our  testimony  againsi 
it,  to  vindicate  the  truths  and  ways  of  God,  to  do  right  to  thosf 
who  are  injured  or  oppressed,  or  any  way  to  serve  the  public,  oi 
do  honour  to  our  religion.  2.  What  little  account  Job  made  of 
the  discouragements  he  met  with  in  the  way  of  his  duty.  He 
valued  not  the  clamours  of  the  mob,  feared  not  a  great  multitude, 
nor  did  he  value  the  menaces  of  the  mighty ;  the  contempt  oi 


families  never  terrified  him.  He  was  not  deterred  by  the  number 
or  quality,  the  scorns  or  insults,  of  the  injurious,  from  doing 
justice  to  Ihe  injured;  no,  he  scorned  to  be  swayed  and  biassed 
by  any  such  considerations,  nor  ever  suffered  a  righteous  cause  to 
be  run  donii  by  a  high  hand.  He  feared  the  great  God,  not  the 
great  nuiltitudc,  and  his  curse,  not  the  contempt  of  families. 

III.  From  the  charge  of  oppression  and  violence,  and  doing 
wrong  to  his  poor  neighbours.     And  here  observe, 

1.  What  his  protestation  is — That  the  estate  he  had,  he  both 
got  and  used  honestly,  so  that  his  land  could  not  cry  out  against 
him,  nor  the Jurroivs  thereof  complain,  (v.  38.)  ds  they  do  against 
those  who  get  the  possession  of  them  by  fraud  and  extortion, 
Hab.  2.9.  .11.  The  whole  creation  is  said  to  groan  under  the 
sin  of  man  ;  but  that  which  is  unjustly  gained  and  held  cries  out 
against  a  man,  and  accuses  him,  condemns  him,  and  demands 
justice  aoainst  him  for  the  injury.  Rather  than  his  oppression  shall 
go  unpunished,  the  very  ground  and  the  furrows  of  it  shall  witness 
against  him,  and  be  his  prosecutors.  Two  things  he  could  say 
safely  concerning  his  estate,  (1.)  That  he  never  ate  the  fruits  of  it 
without  money,  v.  39.  What  he  purchased,  he  paid  for,  as  Abra- 
ham for  the  land  he  bought,  (Gen.23.16.)andDavid,  2Sam.24.24. 
The  labourers  that  he  employed  had  their  wages  duly  paid  them, 
and  if  he  made  use  of  the  fruits  of  those  lands  that  he  let  out,  he 
paid  his  tenants  for  them,  or  allowed  it  in  their  rent.  (2.)  That 
he  never  caused  the  owners  thereof  to  lose  their  life,  never  gotan 
estate,  as  Ahab  got  Nahoth's  vineyard,  killing  the  heir  and  seizing 
the  inheritance  ;  never  starved  those  that  held  lands  of  him,  nor 
killed  them  with  hard  bargains  and  hard  usage.  No  tenant,  no 
workman,  no  servant,  he  had,  could  complain  of  him. 

2.  How  he  confirms  his  protestation;  he  does  it,  as  often 
before,  with  a  suitable  imprecation;  (i'.40.)  "If  1  have  got  ray 
tstate  unjustiv,  let  thistles  grow  instead  of  uhcat;  the  worst  of 
weeds  instead  of  the  best  of  grains."  When  men  get  estates 
unjustly,  thev  are  Justlv  deprived  of  the  comfort  of  them,  and 
disappointed  in  their  expectations  from  them:  they  sow  their 
land,  but  they  sow  not  that  body  that  shall  be;  God  will  give  it 
a  body;  it  was  sown  wheat,  but  shall  come  up  thistles.  What 
men  do  not  come  honestiv  by,  will  never  do  them  any  good. 

Job,  toward  the  close  of  his  protestation,  appeals  to  the  Judg- 
ment-seat of  God  concerning  the  truth  of  it;  (i!.36.  .37.)  Oh  that 
he  nould  hear  me,  even  that  the  Almighty  would  answer  me! 
This  was  what  he  often  desired,  and  often  complained  that  he 
could  not  obtain;  and  now,  that  he  had  drawn  up  his  own  defence 
so  particularly,  he  leaves  it  upon  record,  in  expectation  of  a 
hearing,  files  it,   as  it  were,  till  his  cause  be  called. 

(1.)  A  trial  is  moved  for,  and  the  motion  earnestly  pressed; 
"  Oh  thai  one,  any  one,  would  hear  me;  my  cause  is  so  good,  and 
my  evidence  so  clear,  that  I  am  titling  to  refer  it  to  any  indiffer- 
ent person  whatsoever;  but  my  desire  is,  that  the  Almighty 
himself  would  determine  it."  An  upright  heart  does  not  dread  a 
scrutiny:  he  that  means  honestly,  wishes  he  had  a  window  in  his 
breast,  that  all  nien  might  see  the  intents  of  his  heart.  But  an 
upright  heart  does  particularly  desire  to  be  determined  in  every 
thing  by  the  Judgment  of  God,  which,  we  are  sure,  is  according 
to  truth.  It  was  hnlv  David's  pravcr.  Search  me,  O  God.  and 
know  7ny  heart;  and  it  was  blessed  Paul's  comfort,  Hethat  judgeth 
me,  is  the  Lord. 

(2.)  The  proseculor  is  called,  the  plaintiff  summoned,  and  or- 
dered to  bring  in  his  information,  to  say  what  he  has  to  say  against 
the  prisoner,  for  he  stands  upon  his  deliverance;  "  Gh  that  mine 
adversary  had  written  a  book — That  w\  friends,  who  chn  rge  me  with 
hypocrisy,  would  draw  up  their  charge  in  writing,  that  it  might  be 
reduced  to  a  certainty,  and  that  we  might  the  better  join  issue  upon 
it."  Job  would  be  very  glad  to  see  the  libel,  to  have  a  copy  of  his 
indictment;  he  would  not  hide  it  under  his  arm,  but  take  it  upon 
his  shoulder,  to  be  seen  and  read  of  all  men,  nay,  he  would  bind 
it  as  a  crown  to  him,  would  be  pleased  \;ith  it,  and  look  upon  it  as 
bis  ornament  ;  for,  [1.]  If  it  discovered  to  him  any  sin  he  had 
been  guiltv  of,  which  he  did  not  yet  see,  he  should  be  glad  to  kn  i  v 
it,  that  he  might  repent  of  if,  and  get  it  pardoned.  .\  cond  ni  1 1 
is  willing  to  know  the  worst  of  himself,  and  will   be   thankful  to 


Sefore  Chnsi  1520. 


JOB,  XXXI,  XXXIl. 


The  Address  of  Elihu. 


those  that  will  faithfully  tell  him  of  his  faults.  [  2.]  If  it  ciiarged 
him  with  what  was  false,  he  doubled  not  but  to  disprove  the 
allegations,  that  his  innoceacy  would  be  cleared  up  as  the  light, 
and  he  should  come  off  with  so  much  the  more  honour.  But, 
[3.]  He  did  believe  that,  when  his  adversaries  came  to  consider 
the  matter  so  closely  as  they  must  do,  if  they  put  the  charge  in 
writing,  the  accusations  would  be  trivial  and  minute,  and  every 
one  that  saw  them  would  say,  "  If  this  was  all  lliey  had  to  say 
against  him,  it  was  a  shame  they  had  given  him  so  much  trouble.'" 

(3.)  The  defendant  is  ready  to  make  his  appearance,  and  to  give 
his  accusers  all  the  fair  play  they  can  desire. 

He  will  declare  unto  them  the  number  of  his  steps,  v.  37.  He 
ivill  let  them  into  the  history  of  his  own  life,  will  shew  them  all 
the  stages  and  scenes  of  it;  he  will  give  them  a  narrative  of  his 
conversation,  what  would  make  against  him  as  well  as  what  would 
make  for  him,  and  let  them  make  what  use  they  pleased  of  it:  and 
so  confident  he  is  of  his  integrity,  that,  as  a  prince  to  be  crowned, 
rather  than  as  a  prisoner  to  be  tried,  he  would  go  near  to  him,  both 
to  his  accuser  to  hear  his  charge,  and  to  his  judge  to  hear  his  doom. 
Thus  the  testimony  of  his  conscience  was  his  rejoicing. 

Hie  minus  alieneus  esto,  nil  conscire  sibi. 

Be  tliis  tliy  brazen  bulwark  of  defence, 
Still  to  preserve  fliy  conscious  innocence. 

Those  that  have  kept  their  hands  without  spot  from  the  world, 
as  Job  did,  may  lift  up  their  faces  without  spot  unto  God,  and  may 
comfort  themselves  wilh  the  prospect  of  his  judgment,  when  they 
iic  under  the  unjust  censures  of  men.  If  ovr  hearts  condemn  us 
not,  then  have  iie  confidence  toward  God. 

Thus  the  words  of  Job  are  ended  ;  that  is,  he  has  now  said  all 
cc  would  say,  in  answer  to  his  friends:  he  afterward  said  some- 
thing in  a  way  of  self-reproach  and  condemnation ;  {ch.40.  4,  6. — 
42.2,  etc.)  but  here  ends  what  he  had  to  say  in  a  way  of  self-de- 
fence and  vindication.  If  this  suffice  not,  he  will  say  no  more,  he 
knows  when  he  has  said  enough,  and  will  submit  himself  to  the 
judgment  of  the  bench.  Some  think  the  manner  of  expression 
intimates  that  he  concluded  with  an  air  of  assurance  and  triumph. 
He  now  keeps  the  field,  and  doubts  not  but  to  win  the  field. 
Who  shall  lay  any  thing  to  the  charge  of  God's  elect?  It  is  God 
that  justifies. 

CHAP.  XXXII. 

The  sttge  is  clear,  for  Job  and  his  three  friends  are  set  down,  and  leither  he 
nor  they  have  any  thing-  more  to  say ;  it  is  therefore  very  seasonable  for  a 
moderator  to  interpose,  and  Elihu  is  the  man.  In  this  chapter,  ire  have, 
I.  Some  account  of  him,  his  parentage,  his  yresence  at  this  dispute,  and  his 
sentiments  concerning  it,  t'.  1..5.  //.  The  apology  he  made  for  his  bold 
undertaking  to  speak  to  a  question  which  had  been  so  largely  and  learnedly 
argued  by  h-is  seniors.  He  pleads,  1.  That  though  he  had  not  the  e.rperience 
<if  an  old  man,  yet  he  had  the  understanding  of  a  tnan,  r. 6.  .10.  2.  That 
he  had  patiently  heard  all  they  had  to  say,  c.  11 . .  13.  3.  That  he  had  some- 
thing new  to  offer,  r.  14..17.  4.  That  his  mind  teas  full  of  this  matter, 
and  it  tvuuld  be  a  refreshment  to  him  to  give  it  retit,  f.  18.  .20.  5.  That  he 
was  resolved  to  speak  impartially,  r.  21 ,  22.  A7id  he  did  speak  so  veil  to  this 
matter,  that  Job  made  no  reply  to  him,  and  God  gave  him  no  rebuke,  irhen  he 
checked  both  Job  himself  and  his  other  three  friends. 

1.  C^O  these  three  men  ceased  to  answer  Job, 
kC5  because  he  ivns  righteous  in  his  own  eyes. 

2.  Then  was  kindled  the  wrath  of  Elilm  tlie  son 
of  Barachel  the  Buzite,  of  the  kindred  of  Ram: 
against  Job  was  his  wrath  kindled,  because  he 

ustifiedihimself  rather  than  God.    3.  Also  against 

is  three  friends  was  liis  wrath  kindled,  because 

they  had  found  no  answer,  and  yet  had  condemned 

Job.  4.  Now  Elihu  had  waited  till  Job  had  spoken, 

because  they  were  elder  than  he.    5.  When  Elihu 

aw  that  there  was  no  answer  in  the  mouth  of  t/tese 

ree  men,  then  h\f  wrath  was  kindled. 

Usuaiiv  \'A<\\z  men  are  the  disputants,  and  old  men  the  mcde- 

■^L.  .1.  67 


ralors:  but  here,  when  old  men  were  the  disputants,  as  a  rebuke  to 
them  for  their  unbecoming  heat,  a  young  man  is  raised  up  to  he 
the  moderator.  Divers  of  Job  friends  were  present,  that  came 
to  visit  him,  and  to  receive  instruction.     Now  here  we  have, 

I.  The  reason  why  his  three  friends  were  now  silent ;  they  ceased 
to  answer  him,  and  let  him  have  his  saying,  because  Ae  wan 
righteous  in  his  own  eyes,  because,  they  alleged,  it  was  to  no 
purpose  to  argue  with  a  man  that  was  so  opinionative,  v.l. 
Those  that  are  self-conceited  arc  indeed  hard  to  be  wrou<<-ht 
upon;  there  is  more  hope  of  a  fool  (a  fool  of  (Jod's  making)  than 
of  them  who  are  fools  of  their  own  making,  Prov.26.  12.  But 
they  did  not  judge  fairly  concerning  Job  :  he  was  really  righteous 
before  God,  and  not  righteous  only  in  his  own  eyes;  so  that 
it  was  only  to  save  their  own  credit,  that  they  made  this  the 
reason  of  their  silence,  as  peevisli  disputants  commonly  do,  when 
they  find  themselves  run  a-ground,  and  are  not  willing  to  own 
themselves  unable  to  make  their  part  good. 

II.  The  reasOBs  why  Elihu,  the  fourth,  now  spake.  His  name 
Elihu  signifies  My  God  is  he:  they  had  all  tried  in  vain  to  con- 
vince Job,  but  My  God  is  he  that  can  and  will  do  it,  and  did  it  at 
last:  he  only  can  open  the  understanding.  He  is  said  to  be  a 
Buzite,  from  Buz,  Nahor's  second  sou,  (Gen.  22.  21.)  and  of  the 
kindred  of  Ram,  Ihat  is,  Aram;  so  some;  (Gen. 22.  21.)  whence 
the  Syrians  or  Aramites  descended  and  were  denominated.  OJ 
the  kindred  of  Abram;  so  the  Chaldee  paraphrase;  supposing 
him  to  be  the  first  called  Ram,  High,  then  Abram,  a  high  father, 
and  lastK',  Abraham,  The  high  father  oJ  a  multitude.  Elihu  was 
not  so  ^\ell  known  as  the  rest,  and  therefore  is  more  particularly 
(lescnl)t'(l  thus. 

1.  Elihu  spake  because  he  was  angry,  aint  '. liought  he  had  good 
cause  to  be  so.  When  he  had  made  his  remarks  upon  the  dispute, 
he  did  not  go  away  and  calumniate  the  disputants,  striking  them 
secretly  with  a  malicious  censorious  tongue,  but  what  he  had  to 
say,  he  would  say  before  their  faces,  that  they  might  vindicate 
themselves,  if  they  could. 

(1.)  He  was  angry  at  Job,  because  he  thought  he  did  not  speak 
so  reverently  of  God  as  he  ought  to  have  done;  and  that  was  too 
tiue,  (i'.2.)  He  justified  himself  more  than  God,  that  is,  took  more 
care  and  pains  to  clear  himself  from  the  imputation  of  unrighteous- 
ness in  bemg  thus  afflicted,  than  to  clear  God  from  the  imputation 
of  unrighteousness  in  afflicting  him,  as  if  he  were  more  concerned 
for  his  own  honour  than  for  God's;  whereas  he  should,  in  the 
first  place,  have  justified  God,  and  cleared  his  glory,  and  then  he 
might  well  enough  have  left  his  own  reputation  to  shift  for  itself. 
Note,  A  gracious  heart  is  jealous  for  the  honour  of  God,  and 
cannot  but  be  angry,  when  that  is  neglected  or  postponed,  or  any 
injury  done  it.  Nor  is  it  any  breach  of  the  law  of  meekness,  to 
be  angry  at  our  friends  when  they  are  offensive  to  God;  Get  thee 
behind  me,  Satan,  says  Christ  to  Simon.  Elihu  owned  Job  to  1  e 
a  good  man,  and  yet  would  not  say  as  he  said,  when  he  thought 
he  said  amiss:  it  is  too  great  a  compliment  to  our  friends,  not  to 
tell  them  of  their  faults. 

(2.)  He  was  angry  at  his  friends,  because  he  thought  they  had 
not  been  so  candid  to  Job  as  they  ought  to  have  been ;  (v.  3.) 
They  had  found  no  ansirer,  and  yet  had  condemned  Job.  They  had 
adjudged  him  to  be  a  hypocrite,  a  wicked  man,  and  would  not 
recede  from  that  sentence  concerning  him;  ajid  yet  they  conl  I 
not  prove  him  so,  nor  disprove  the  evidences  he  produced  of  hj^ 
integrity.  They  could  not  make  good  the  premises,  and  yet  hold 
fast  the  conclusion.  They  had  no  reply  to  make  to  his  Brgumeii's 
and  yet  they  would  not  yield,  but,  right  or  wrong,  would  run  him 
down  ;  this  was  not  fair.  Seldom  is  a  quarrel  begun,  and  more- 
seldom  is  a  quarrel  carried  on  to  the  length  that  this  was,  in 
which  there  is  not  a  fault  on  both  sides.  Elihu,  as  became  a 
moderator,  took  part  with  neither,  but  was  equally  displeased 
with  the  mistakes  and  mismanagement  of  both.  Those  that  in 
good  earnest  seek  for  truth,  must  thus  be  impartial  in  their  judg- 
ments concerning  the  contenders,  and  not  reject  what  is  true  and 
good  on  either  side,  for  the  sake  of  what  is  amiss,  nor  apprcv 
or  defend  what  is  amiss,  for  the  sake  of  what  is  true  and  good,  /». 
must  learn  to  separate  between  the  precious  and  "be  vile. 


Before  Ciirisl  1-520. 


JOB.  XXXil. 


The  Address  of  Elihw. 


2.  Elihu  spake  because  he  ihoughl  llial  it  was  time  to  speak,  and 
that  nnw,  at  Iciiglh,  it  was  conic  to  liis  turn,  r.4,  5.  (1 .)  lie  had 
waited  on  Job's  speeches,  had  patiently  heard  him  out,  until  the 
words  of  Job  were  ended.  (2.)  He  had  waited  on  his  friends' 
silence  ;  so  that,  as  he  would  not  interrupt  him,  so  he  would  not 
prevent  them;  not  because  they  were  wiser  than  he,  but  because 
(hev  were  elder  than  he,  and  therefore  it  was  expected  by  the 
companv  that  they  should  speak  first ;  and  Elihu  was  very  modest, 
and  would  by  no  "means  offer  to  abridge  them  of  their  privilege. 
Some  certain  rules  of  precedency  must  be  observed,  for  the  keep- 
ing of  order:  though  inward  real  honour  will  attend  true  wisdom 
and  worth,  yef,  because  every  man  will  think  himself,  or  his 
friend,  the  wisest  and  worthiest,  this  consideration  can  afford  no 
certain  rule  for  the  outward  ceremonial  honour,  which  there- 
fore must  attend  seniority  either  of  age  or  office;  and  this  respect 
the  seniors  may  the  better  require,  because  they  paid  it  when  they 
were  juniors,  "and  the  Juniors  may  the  better  pay,  because  they 
ihall  have  it  when  they  come  to  be  seniors. 

6.  And  Elihu  the  son  of  Bafachel  the  Buzite  an- 
swered and  said,  I  am  young,  and  ye  are  very  old  ; 
wherefore  1  was  afraid,  and  durst  not  shew  you 
mine  opinion.  7.  I  said,  Days  should  speak,  and 
multitude  of  years  should  teach  wisdom.  8.  But 
there  is  a  spirit  in  man  :  and  the  inspiration  of  the 
Aimijihly  givelh  thetn  understanding.  9.  Great 
men  are  not  n]a-ai/s  wise:  neither  do  the  aged 
nnderstaiid  judgnient.  10.  Therefore  I  said, 
Hearken  to  me;  I  also  will  shew  mine  opinion. 
11.  Behold,  I  waited  for  your  words;  1  gave  ear 
to  your  reasons,  whilst  ye  searched  out  what  to 
say.  12.  Yea,  1  attended  unto  you,  and,  behold, 
there  teas  none  of  you  that  convinced  Job,  or  that 
answered  his  words  :  13.  Lest  ye  should  say, 
We  have  found  out  wisdom  :  God  thrusteth  him 
down,  not  man.  14.  Now  he  hath  not  directed 
his  words  against  me:  neither  will  I  answer  him 
with   your  speeches. 

Eliliu  here  appears  to  be, 

1.  A  man  of  gnat  modesty  and  humility:  though  a  young  man, 
and  a  man  of  abiliiies,  yet  not  pert,  and  confident,  and  assuming; 
tiis  face  shone,  and,  like  Moses,  he  did  not  know  it,  which  made  it 
shine  so  nuuh  the  brighter.  Let  it  be  observed  by  all,  es[)ecially 
bv  young  people,  as  worthy  their  imitation,  1.  What  a  diffidence 
he  iiad  of  himself,  and  of  his  own  judgment;  (l'.6.)  "lam  j/niDir/, 
find  therefore  I nos  afraid,  and  durst  not  shew  you  mine  opinion, 
for  fear  I  should  cither  prove  mistaken,  or  do  that  which  was 
unbecoming  me."  He  was  so  observant  of  all  that  passed,  and 
applied  his  mind  so  closely  to  what  he  heard,  that  he  liad  formed 
in  himself  a  judgment  of  it;  he  neither  neglected  it  as  foreign, 
nor  declined  it  as  intricate:  but,  how-  clear  soever  the  matter  was 
to  himself,  he  was  afraid  to  deliver  himself  upon  it,  because  he 
differed  in  his  sentiments  from  those  that  were  elder  than  he. 
Vote,  It  becomes  us  to  be  suspicions  of  our  own  judgment  in 
matters  of  dnulitfid  disputation,  to  be  swift  to  hear  the  sentiments 
of  others,  and  shnv  to  sponk  (>tir  own,  especially  when  we  go 
contrary  to  the  judcinent  of  those  whom,  upon  the  score  of  their 
/earning  and  piety,  «e  jvistlv  have  a  veneration  for.  2.  What  a 
deference  he  jinid  to  his  seniors,  and  what  great  expectations  he 
had  from  theui;  (r.T.)  I  said,  Dai/s  should  speak.  Note,  Age 
and  experience  give  a  man  great  advantage  in  judging  of  things, 
both  as  they  furnish  a  man  with  so  much  the  more  matter  for  his 
thoughts  to  work  upon,  and  as  they  ripen  and  improve  the  facul- 
ties he  is  to  work  with ;  which  is  a  good  reason  why  old  people 
should  take  pains  both  to  learn  themselves,  and  to  teach  others, 
elfe  the  advantages  of  their  age  arc  a  reproach  to  them.)  and  whv 


voung   people   should   attend    on    their  instructions:  it   is  good 
todfjing  iritli  an  old  disciple,  Acts,  21. 16.     Tit.  2.  4. 

Eiihu's  modesty  appeared  in  the  patient  attention  he  gave  to 
what  his  seniors  said,  r.ll,  12.  He  wailed  for  their  words,  as  one 
that  expected  much  from  them,  agreeably  to  the  opinion  he  had  of 
these  grave  men.  He  gave  ear  to  their  reasons,  that  he  might  take 
their  meaning,  and  fully  understand  what  was  the  drift  of  their 
discourse,  and  what  the  force  of  their  arguments;  he  attended  to 
them  with  diligence  and  care;  and  this,  (1.)  Though  they  were 
slow,  and  took  up  a  deal  of  time  in  searching  out  what  to  say  : 
though  they  were  often  to  seek  for  matter  and  words,  paused  and 
hesitated,  and  were  unready  at  their  work,  yet  he  overlooked  that, 
and  gave  ear  to  their  reasons,  which,  if  really  convincing,  he  would 
not  think  the  less  so  for  the  disadvantages  of  the  delivery  of  them. 
(2.)  Though  they  trifled  and  made  nothing  of  it,  though  none  of 
them  ans\i"red  Job's  words,  nor  said  what  was  proper  to  convince 
him,  yet  h^  attended  of  them,  in  hopes  they  would  bring  it  to  some 
head  at  last.  We  must  often  be  willing  to  hear  what  we  do  not 
like,  else  we  cannot  prove  all  things.  His  patient  attendance  on 
their  discourses  he  pleads,  [1.]  As  that  which  entitled  him  to  a 
liberty  of  speech  in  his  turn,  and  empowered  him  to  require  their 
atlenlion.  Hanc  venium  pctimusque  damusque  vicissim — This 
liberty  wc  mutually  allow  and  ask.  Tliey  that  have  heard  may 
speak,  and  (hey  iliat  have  learned  may  teach.  [2.]  As  that  which 
enabled  him  to  i)ass  a  judgment  upon  what  they  had  said :  he  had 
observed  what  they  aimed  at,  and  therefore  knew  what  to  say  to  it. 
Let  us  he  thoroughly  apprized  of  the  sentiments  of  our  brethren, 
before  we  censure  them  ;  for  he  that  ansn-ers  a  matter  before  he 
hears  it,  or  when  he  has  heard  it  only  by  halves,  it  is  folly  and 
sliame  to  him,  and  bespeaks  him  both  impertinent  and  imperiou.s. 

n.  He  appears  to  have  lieen  a  man  of  great  sense  and  courage, 
and  one  that  knew  as  well  when  and  how  to  speak,  as  when  an<l 
how  to  kec|)  silence.  Thongh  he  had  sn  much  respect  to  hrs 
friends,  as  not  to  interrupt  them  with  his  speaking,  yet  he  had 
so  much  regard  to  truth  and  justice,  (his  better  friends,)  as  not 
to  betray  them  bv  his  silence.     He  hoidh  pleads, 

1.  Tlint  man  is  a  rational  creature,  ai'.d  therefore  that  e\ers'  man 
has  for  himself  a  judgnient  of  discretic/li,  and  ought  to  be  allowed 
a  libeity  of  speech  in  his  turn.  He  means  the  same  that  Job  did, 
(c/(.12.  3.)  But  I  have  underslandintj  as  n-cll  as  ynn,  when  he 
sa\s,  (u.8.)  Silt  there  is  a  spirit  in  man;  onlv  he  expresses  it  a 
little  more  modestly,  that  one  man  has  understanding  as  well  us 
another,  and  no  man  can  pretend  to  have  the  monopoly  of  reason, 
or  to  engross  all  the  trade  of  it.  Had  he  meant,  /  have  revelation 
as  irell  as  you,  (as  some  understand  it,)  he  must  have  proved  it; 
but  if  he  meant  only,  I  have  reason  as  well  as  you,  they  cannot 
deny  it,  for  it  is  everv  man's  honour,  and  Lt  is  no  |)resumpticn  to 
claim  it,  nor  conld  they  gainsay  his  inference  from  it;  (;.  IC) 
Therefore  hearken  tome.  Learn  here,  (l.)That  the  soul  is  u 
s[)irif,  neither  material  itself,  nor  dependent  upon  matter,  lit 
capable  of  conversing  with  things  spiritual,  which  are  not  tl.e 
objects  of  sense.  (3.)  It  is  an  understanding  spirit.  It  is  able 
to  discover  and  receive  truth,  to  discourse  and  reason  upon  it,  ar.d 
to  direct  and  rule  accordingly.  (S.)  This  understanding  t 
is  in  every  man  ;  it  is  the  light  that  lighteth  every  man,  John,  1 
(4.)  It  is  the  inspiration  of  the  Almighty,  that  gives  us  this  nn- 
derstanding  spirit;  for  he  is  the  Father  of  spirits,  and  Fountain 
of  understanding.     See  Gen.  2.  7.     Eccl.12.7.     Zech.l2.  1. 

2.  That  those  who  are  advanced  above  others  in  grandeur  and 
gravity,  do  not  always  proporlionably  go  beyond  them  in  know- 
ledge and  wisdom;  (r.  0.)  Great  men  are  not  always  wise:  it  is 
|iity  but  they  were,  for  then  they  would  never  do  hurt  with  their 
greatness,  and  would  do  so  much  the  more  good  with  their  wis- 
dom. Men  should  be  preferred  for  their  wisdom,  and  those  that 
are  in  honour  and  jiower,  have  most  need  of  wisdom,  and  have  the 
greatest  opportunity  of  improving  in  it;  and  yet  it  does  not  follow 
that  great  men  are  always  wise,  and  therefore  it  is  folly  to  sidjscribe 
to  the  dictates  of  any  with  an  implicit  faith.  The  aged  do  not  al- 
ways understand  judgnient,  even  they  may  be  mistaken,  and  there- 
fore must  not  expect  to  bring  every  thought  into  obedience  to 
them ;  nay,  therefore  they  must  not  take  it  as  an  affront  to  he  contra- 


Before  Ciuisl  1520. 


S.ll,   aaXU. 


The  Address  of  Elihu- 


I 


dieted,  but  rallier  tal-e  it  as  a  kindness  to  be  instructed,  by  t'lcir 
juniors  TkvTfJ'ori:  I  said,  hearken  to  me,  v.  10.  We  must  b« 
willinff  to  hear  reason  from  tliosc  that  are  every  way  inferior  lo  us, 
and  to  yield  to  it.  He  tiiat  lias  a  good  eje  can  see  furliier  upon 
level  ^rotiiid,  than  he  that  is  purblind  can  from  the  top  of  the 
highest  nunintain.  Better  is  a  poor  and  wise  child  than  an  old 
and  jooMi  king,  Eccl.4. 13. 

3.  That  it  was  requisite  for  something  to  be  said,  for  the  setting 
of  this  controversy  in  a  true  light,  which,  by  all  that  had  hitherto 
been  said,  was  but  rendered  more  intricate  and  perplexed  ;  (c.  13.) 
"  I  must  speak,  lest  vou  should  say,  We  hace  jouud  out  wisdom, 
lest  you  should  think  your  argument  against  Job  conclusive  and 
irrefrajable,  and  that  Job  cannot  be  convinced  and  humbled  by 
any  other  argument  than  this  of  yours,  that  God  castrth  him  down, 
and  not  man,  that  it  appears  by  his  extraordinary  afflictions,  that 
God  is  his  Enemy,  and  therefore  he  is  certainly  a  wicked  man; 
I  must  shew  vou  that  this  is  a  false  hypothesis,  and  that  Job  may 
be  convinced  without  maintaining  it."    Or,  "  Lest  you  should  tiiink 

ou  have  found  out  the  wisest  way,  to  reason  no  more  with  him, 
ut  leave  it  to  God  to  thrust  him  down."  It  is  time  to  sjjeak,  when 
we  hear  errors  advanced  and  disputed  for,  especially  under  pre- 
tence ot  snpporlnig  the  cause  of  God  with  them.  It  is  time  to 
speak,  when  (iod's  judgments  are  vouched  for  the  ))atronizing  o 
tnen's  pride  ami  passion,  and  their  unjust,  uncharitable,  censures 
of  their  brethren;   then  we  must  speak  on  God's  behalf. 

4.  That  he  had  something  new  to  offer,  and  wouUi  endeavour  to 
manage  the  dispute  in  a  better  manner  than  it  had  hitherto  been 
managed,  r.l4.  He  thinks  he  may  expect  a  favourable  hearing; 
for,  (1.)  He  will  not  reply  to  Job's  protestations  of  his  integrity, 
but  allows  the  truth  of  them,  and  therefore  does  not  interpose  as 
his  enemy;  "  //«  hath  not  directed  his  words  against  nic:  I  have 
nothing  to  say  against  the  main  of  his  discourse,  nor  do  I  differ 
from  his  jirinciples.  I  have  only  a  gentle  reproof  to  give  him  for 
his  passionate  expressions."  (2.)  He  will  not  repeat  thei- argu- 
ments, nor  go  upon  their  principles;  "  Neither  will  I  answer  iiini 
with  your  speeches:  not  with  the  same  matter;  should  I  only  say 
what  has  been  saiil,  I  might  justly  be  silenced  as  im))ertinent: 
nor  in  the  same  manner;  I  will  not  be  guilty  of  that  peevishness 
toward  him  myself,  which  I  dislike  in  you."  The  controversy  that 
has  already  been  fullv  handled,  a  wise  man  will  let  alone,  unless 
he  can  amend  and  improve  what  has  been  done:  whv  should  he 
actum  agere — -do  that  which  has  been  dmie  already? 

15.  They  were  amazed,  theyanswered  no  more : 
they  left  off  speaking.  16.  When  I  had  waited, 
(for  they  spake  not,  but  stood  still,  and  answered 
no  more;)  17. 1  said,  I  will  answer  also  my  part, 
I  also  will  shew  mine  opinion.  18.  For  I  am  full 
of  matter,  the  spirit  within  me  constraineth  me. 
19.  Behold,  my  belly  is  as  wine  iv/iich  hath  no 
vent;  it  is  ready  to  burst  like  new  bottles.  20.  I 
will  speak,  that  I  maybe  refreshed:  I  will  open 
my  lips  and  answer.  21.  Let  me  not,  I  pray  yoti, 
accept  any  man's  person,  neither  let  me  ••ive 
flattering-  titles  unto  man.  22.  For  I  know  not  to 
give  flattering' titles;  iiiso  doing  my  Maker  would 
soon  take  me  away. 

Three  things  here  apologize  for  Elihu's  interposing  as  he  does 
in  this  controversy,  which  had  already  been  canvassed  by  such 
acute  and  learned  disputants. 

1.  That  the  stage  was  clear,  and  he  did  not  break  in  upon  any 
of  the  managers  on  either  side;  (v.  15.)  They  were  amazed,  n.  16. 
Tltey  stood  still  and  answered  no  more.  They  not  only  left  off 
Bpedking  themselves,  but  they  stood  still,  to  hear  if  any  of  the 
fompany  would  speak  their  minds,  so  that  (as  we  say)  he  had 
room  and  fair  play  given  him.  They  seemed  not  fully  satisfied 
themselves   with  what  ihev  had  said,   else  they  would   ha\e   ad- 'I 


journed  the  court,  and  not  have  stood  slill,  expecting  what  might 
further  be  offered.  .And  th.rcldre  I  said,  (f.  17.)  "I  will  answer 
also  my  part.  I  cannot  pretend  to  give  a  tiefini'ive  scntei-ce;  n-v 
the  judgment  is  the  Lonl  s,  and  by  him  it  must  be  dcternimed  Hh,t 
is  in  the  right,  and  who  is  in  the  wrong;  but,  since  you  have  each 
oi  you  shewed  your  opinion,  I  also  will  shew  mine,  and  let  it  lake 
lis  fate  with  the  rest."  When  what  is  offered,  even  by  the  nie.iiitsl, 
is  offered  thus  modestly,  it  is  pity  but  ii  should  be  fairly  heard 
and  considered. 

I  see  no  inconvenience  in  supposing  that  Elihu  here  discovers 
himself  lo  be  the  penman  of  this  book;  and  that  he  here  writes  as 
an  historian,  relating  the  matter  of  fact,  that,  after  he  had  be- 
spoken their  attention  in  the  foregoing  verses,  they  were  amazed 
they  left  olf  whispering  among  themselves,  did  not  gainsav  the 
liberty  of  speech  he  desired,  but  stood  still  to  hear  what  he  would 
say,  being  much  surprised  at  the  admirable  mixture  of  boldness 
and  modesty  that  appeared  in  his  preface. 

•2.  Tliat  be  was  uneasy,  and  even  in  ])ain,  to  be  delivered  of  his 
th(juglits  upon  this  matter.  They  must  give  him  leave  to  speak, 
fur  he  cann:it  forbear;  while  he  is  musing,  the  fire  hums, 
(I's.  39.3.)  shut  up  in  his  bones,  as  the  prophet  speaks,  Jcr.20.9. 
He  longed  to  deliver  his  mind  concerning  Job's  case,  v.  18..  20. 
If  any  of  the  disputants  would  have  hit  that  which  he  thought  was 
the  right  joint,  he  would  contentedly  have  been  silent;  but,  when 
he  thought  they  all  missed  it,  he  was  eager  to  be  trying  his  hand 
at  it.  He  pleads,  (1.)  That  he  had  a  great  deal  to  say;  "I  am  full 
of  .natter;  having  made  ray  remarks  upon  all  that'  has  hitherto 
been  said."  When  aged  men  are  drawn  dry,  and  have  spent  their 
stock,  in  discoursing  of  the  Divine  Providence,  God  can  raise  up 
others,  even  young  men,  and  fill  them  with  matter,  for  the  edify- 
ing of  his  church,  for  it  is  a  subject  that  can  never  be  exhausted, 
though  they  that  speak  to  it  may.  (2.)  That  he  was  under  a 
necessity  of  saying  it.  "The  Spirit  within  me  not  only  instructs 
me  what  to  say,  but  puts  me  on  to  say  it;  so  that  if  I  have  not 
vent,  (such  a  ferment  are  my  thoughts  in,)  I  shall  burst  like  bot- 
tles of  new  wine,  when  it  is  working,"  r.  19.  See  what  a  great 
grief  it  is  to  a  good  minister  to  be  silenced,  and  thrust  into  a 
corner;  he  is  full  of  matter,  full  of  Christ,  full  of  heaven,  and 
would  speak  of  these  ihinss  for  the  good  of  others,  but  he  may  not. 
(3.)  That  it  would  be  an  ease  and  satisfaction  to  himself,  to  deliver 
his  mind;  (v. 20.)  Iwill  spcah,  that  I  ynay  be  refreshed ;  not  onlv 
that  I  may  be  eased  of  the  pain  of  stifling  it,  but  that  I  mav  have 
the  pleasure  of  endeavouring,  according  to  my  place  and  ca[)acifv, 
to  do  good.  It  ii  a  great  refreshment  to  a  good  man,  to  have  liberty 
to  speak  for  the  glory  of  God  and  the  edification  of  others. 

3.  That  he  was  resolved  to  speak,  with  all  possible  freedom  and 
sincerity,  what  he  thought  was  true,  not  what  he  thought  would 
please;  (u.  21,  22.)  "  Let  7ne  not  acci^t  atiy  man's  person,  as  par- 
tial  judges  do,  that  aim  to  enrich  themselves,  not  to  do  justice  ;  I 
am  resolved  to  flatter  no  man."  He  would  not  speak  otherwise 
than  he  thought,  either,  (1.)  In  compassion  to  Job,  because  he 
was  poor  and  in  affliction  ;  would  not  make  his  case  better  than  lie 
really  took  it  to  be,  for  fear  of  increasing  his  grief ;  "  But,  let  him 
bear  it  as  he  can,  he  shall  be  told  the  truth."  Those  that  are  in 
affliction  must  not  be  flattered,  but  dealt  faitlfully  with  :  when 
trouble  is  upon  any,  it  is  foolish  pity  to  suffer  sin  upon  tl'.em  too, 
(Lev.  19.  .17.)  for  that  is  the  worst  addition  that  can  F)e  to  their 
trouble.  Thou  shalt  not  countenance,  any  more  than  discoun- 
tenance, a  poor  man  in  his  cause,  (Exod.23.  3.)  nor  regard  a  sad 
look  any  more  than  a  big  look,  so  as,  for  the  sake  of  it,  to  pervert 
justice,  for  that  is  accepting  persons.  Or,  (2.)  In  compliment  to 
Job's  friends,  because  they  were  in  prosperity  and  reputation.  "  Let 
him  not  expect  that  I  shall  say  as  they  have  said,  any  further  than 
I  am  convinced  that  they  have  said  right,  nor  applaud  their  dic- 
tates for  the  sake  of  their  dignities."  No,  though  Elihu  is  a  young 
man,  and  upon  his  preferment,  he  will  not  dissemble  trutli,  to  court 
the  favour  of  great  men  :  it  is  a  good  resolution  he  lias  taken  up, 
"  Iknotv  not  to  give  flattering  titles  to  men ;  I  never  used  myself  to 
that  language;"  and  it  is  a  good  reason  he  gives  for  that  resolution: 
"  In  so  doing  my  Maker  would  soon  take  me  away."  It  is  good  to 
keei.  ourselves  in   awe  with  a  hoiv  lear  ot  God's  juogmenw  ;   he 


Bpforp  Christ  I') 2'). 


JOB,  XXXIl,  XXXIII. 


riie  Address  ot  Elihu. 


tliat  made  iis  will  lake  us  away  in  his  wralli,  if  we  tlo  not  conduct 
iiursflves  as  we  ftboiild.  He  hates  all  dissimulation  and  flattery, 
;  iitl  will  soon  put  lying  lips  to  silence,  and  cut  off  flattering  lips, 
Ps.  12.3.  Tl>e  more  closely  we  eye  the  majesty  of  God,  as  our 
.^Jaker,  and  the  more  we  dread  his  wrath  and  justice,  the  less 
danger  shall  we  be  in  of  a  sinful  fearing,  or  flattering,  of  men. 

CHAP.   XXXIIl. 

rompous  prefaces,  like  the  teeming  mminiarn,  njten  introduce  poor  performances  : 
hut  Elihu's  discourse  here  does  not  disappoint  the  expectations  trhich  his  pre- 
face hnd  raised:  it  is  substantial,  and  lircly,  and  very  much  to  the  purpose. 
He  liad,  ill  the  foregoing  chapter,  said  trhat  he  had  to  say  to  Job's  three 
friends  ;  and  now  tie  comes  vp  close  to  Job  him'clf,  and  directs  his  speech  to  him. 
I.  He  liespcaks  Job's  favourable  acceptance  of  nhat  he  should  say,  and  desires  he 
n-ould  take  him  for  that  person  u-hom  he  had  so  often  wished  for,  that  nould 
plrad  irith  him,  and  receive  bis  plia  on  God's  behalf,  r.  1 .  .7.  //.  He  dots,  in 
God  s  name,  bring  an  action  against  him,  for  rrords,  which  he  had  spoken  in 
tite  heat  of  disputation,  reflecting  upon  God  as  dealing  hardly  with  him, 
t.  8..II.  III.  He  endeavours  to  convince  him  of  his  fault  and  folly  herein, 
by  sheu-ing  him,  I.God's  sovereign  dominioti  orer  man,  r.  12, 13.  2.  The 
tare  God  takes  of  man,  and  the  various  ways  and  means  he  uses  to  do  his  soul 
good,  which  we  have  reison  to  think  he  designs,  rrhen  he  lays  bodily  afjlictions 
upon  him,  r.  14.  (1.)  Job  had  sometimes  complained  of  unquiet  dreams, 
ch.'.  M.  "God,"  says  Eliha,  '■'sometimes  speaks  cnnriction  and  instruction 
to  men  by  sack  dreams,"  u.  1,5..  18.  (2.)  Job  had  especially  complained  of 
his  sicknesses  and  pains ;  and  as  to  these,  he  shews  largely,  that  they  n-ere  so 
far  from  being  tokens  of  God's  wrath,  as  Job  took  them,  or  evidences  of  Job's 
hypocrisy,  as  his  friends  took  them,  that  they  were  really  wise  and  gj'acious 
Methods,  which  divine  grace  took  for  the  increase  of  his  acquaintance  with 
God,  to  work  patience,  experience,  and  hope,  r.  19..30.  And,  lastly,  he 
concludes  with  a  request  to  Job,  either  to  answer  him,  or  give  him  leave  logo 
en.  ■v.  31.  .33. 

1.  ^11[7HEREF0RE,  Job,  I  pray  thee,  hear  my 

7  V      speeches,  and  hearken  to  all  my  words. 

2.  Behold,  now  I  have  opened  my  mouth,  my 
tongue  hath  spoken  in  my  mouth.  3.  My  words 
shall  be  o/the  uprightness  of  my  heart:  and  my 
lips  shall  utter  knowledge  clearly.  4.  The  Spirit 
of  God  hath  made  me,  and  the  breath  of  the 
Almighty  hath  given  me  life.  5.  If  thou  canst 
answer  me,  set  thy  words  in  order  before  me, 
stand  up.  G.  Behold,  I  am,  according  to  thy  wish, 
in  God's  stead :  I  also  am  formed  out  of  the  clay. 
7.  Behold,  my  terror  shall  not  make  thee  afraid, 
neither  shall  my  hand  be  heavy  upon  thee. 

Several  arguments  Elihu  here  uses,  to  persuade  Job  to  give  him 
a  patient  hearing,  to  believe  that  he  designed  him  a  good  office, 
and  to  take  it  kindly,  and  be  willing  to  receive  the  instructions  he 
was  now  about  to  give  him.     Let  Job  consider, 

1.  That  Elihu  does  not  join  with  his  Ihrre  friends  against  him: 
lie  has,  in  the  foregoing  chapter,  declared  his  dislike  of  their  pro- 
ceedings, disclaimed  their  hypothesis,  and  quite  set  aside  the 
method  they  took  of  healing  Job.  "  Wherefore,  Job,  I  pray  thee, 
I'rnr  my  speerh,  r.i.  Thev  all  spake  in  the  same  strain;  but  I 
am  trying  a  new  way,  t/trrefore  hearken  to  all  7iiy  loords,  and  not 
to  some  of  them  only;"  for  we  cannot  judge  of  a  discourse  unless 
«^  take  it  entire,  and  hearken  to  it  all. 

"2.  That  he  intended  to  make  a  solemn  business  of  it,  not  to  put 
in  a  word  by  the  by,  or  give  a  short  repartee,  to  shew  his  wit; 
after  long  silence,  he  opened  his  mouth,  (v.  2.)  with  deliberation 
and  design;  u|ion  mature  consideration,  he  had  already  begun  to 
speak,  and  was  prepared  to  go  on,  if  Job  would  encourage  him 
by  his  attention. 

:l.  That  he  was  resolved  to  speak  as  he  thought,  and  not  other- 
wise; (ii.3.)  "My  ?ro;r/,v  shall  he  nf  the  vprightness  of  my  heart, 
the  genuine  product  of  my  convictions  and  sentiments."  There 
was  reason  to  suspect  that  Job's  three  friends  did  not  think,  in 
their  consciences,  that  Job  was  so  bad  a  man  as  they  had,  in  their 
discourses,  merely  for  the  support  of  their  hypothesis,  represented 
l.im  to  lie  ;  and   that  was  n'>t  fair,     it  is  a  base  thins;  to  condemn 


those  AvHh  our  tongues,  to  serve  a  turn,  whom,  at  the  same  lime,  we 
cannot  but  in  our  conscieiires  think  well  of :  Elihu  is  an  honest 
man,  and  scorns  to  do  .so. 

4.  That  what  he  said  should  be  easy,  and  not  dark  and  hard 
to  be  understood ;  My  lips  shall  utter  knowledge  clearly.  Job 
shall  readily  take  his  meaning,  and  perceive  what  he  aims  at. 
Those  that  speak  of  the  things  of  God,  should  carefully  avoid  all 
obscurity  and  perplexedness,  both  of  notion  and  expression,  and 
speak  as  plainly  and  clearly  as  they  can  ;  for  by  that  it  will  appear 
that  they  do  themselves  understand  what  they  speak  of,  that  they 
mean  honestly,  and  design  the  edification  of  those  they  speak  to. 

5.  That  he  would,  in  his  discourse,  make  the  best  use  he  could 
of  the  reason  and  understanding  God  had  given  him,  that  life,  that 
rational  sold  which  he  received  from  the  Spirit  of  God  and  the 
breath  of  the  Almighty,  v.  A.  He  owns  himself  unfit  to  enter  into 
the  lists  with  his  seniors,  yet  he  desires  they  will  not  despise  his 
youth,  for  that  he  is  God's  workmanship  as  well  as  they,  made  by 
the  same  hand,  endued  with  the  same  noble  powers  and  faculties, 
and  designed  for  the  same  great  end ;  and  therefore  why  may  not 
the  God  that  made  him,  make  use  of  him  as  an  instrument  of  good 
to  Job?  With  this  consideration  also  we  should  quicken  ourselves 
(and  perhaps  Elihu  made  that  use  of  it)  to  do  good  in  our  places, 
according  to  our  capacity ;  God  has  made  us,  and  given  us  life, 
and  therefore  we  should  study  to  use  our  life  to  some  good  ])ur- 
pose,  to  spend  it  in  glorifying  God,  and  serving  our  generation 
according  to  his  will,  that  we  may  answer  the  end  of  our  creation, 
and  it  may  not  be  said  that  we  were  made  in  vain. 

6.  That  he  would  be  very  willing  to  hear  what  Job  could  ob- 
ject against  what  he  had  to  say;  (c.5.)  "  If  thou  canst ,  ansiiier 
me.  If  thou  hast  so  much  strength  and  spirit  left  thee,  and  art 
not  quite  spent  with  the  distemper,  set  thy  tvords  in  order,  and 
they  shall  have  their  due  consideration."  Those  that  can  speak 
reason,  will  hear  reason. 

7.  That  he  had  often  wished  for  one  that  would  appear  for 
God,  with  whom  he  might  freely  expostulate,  and  to  whom,  as 
arbitrator,  he  might  refer  the  matter,  and  such  a  one  Elihu  would 
be;  ()'.  6.)  lam,  according  to  thy  loish,  in  God's  stead.  How 
pathetically  had  Job  wished,  (ch.  16. 21.)  Oh  that  one  jnight  plead 

for  a  man  with  God!  and  (c/i.23.3.)  Oh  that  I  knew  where  1 
might  find  him!  GnJv  he  would  make  it  his  bargain,  that  his 
dread sliould not  make  him  afraid,  ch.  13.21.  "Now,"  says  Elihu, 
"look  upon  me,  this  once,  as  in  God's  stead;  I  will  undertake  to 
plead  his  cause  \\\\\\  thee,  and  to  shew  thee  wherein  thou  hast 
affronted  him,  and  what  he  has  against  thee;  and  what  appeals  or 
complaints  thou  hast  to  make  to  God,  make  them  to  me." 

8.  That  he  was  not  an  unequal  match  for  him ;  "  I  also  am 
formed  out  of  the  clay.  I  also,  as  well  as  the  first  man,  (Gen.  2.  7.) 

I  also  as  \\ell  as  thou.''  Job  had  urged  this  with  God,  as  a  reason 
why  he  should  not  bear  hard  upon  him ;  (ch.  10. 9.)  Remember 
that  thon  hast  made  me  as  the  clay;  "I,"  says  Elihu,  "a.m  formed 
out  of  the  clay,  as  well  as  thou ;"  formed  of  the  same  clay,  so 
some  read  it.  it  is  good  for  us  all  to  consider  that  we  are  formed 
out  of  the  clay;  and  well  for  us  it  is,  that  those  who  are  to  us  in 
God's  stead,  are  so;  that  he  speaks  to  us  hymen  like  ourselves, 
according  to  Israel's  wish,  upon  a  full  trial,  Deut.  5. 24.  God 
has  wiselv  deposited  the  treasure  in  earthen  vessels  like  ourselves, 
■2  Cor.  4. 7. 

Lastly,  That  he  would  have  no  reason  to  be  frightened  at  the 
assault  he  made  upon  him;  (r.  7.)  "My  terror  shall  not  make 
thee  afraid,"  ( 1.)  "As  thy  friends  have  done  with  their  arguings; 
I  will  not  reproach  thee  as  they  have  done,  nor  draw  up  such  a 
heavy  charge  against  thee.  Nor,"  (2.)  "As  God  would  do,  if  he 
should  appear  to  reason  with  thee.  I  stand  upon  the  same  level 
with  thee,  and  am  made  of  the  same  mould,  and  therefore  cannot 
impress  that  terror  upon  thee,  which  thon  niayest  justly  dread 
from  the  appearance  of  the  Divine  Majesty."  If  we  would  rightly 
convince  men,  it  must  be  by  reason,  not  l)y  terror;  by  fair  argu- 
ing, not  by  a  heavy  hand. 

8.  Surely  thou  hast  spoken  in  mine  hearing,  and 
I  hrtvf  heard  the  voire  of  fhi/  words,  saying,    9.  I 


Before  Christ  1520. 


JOB,  XXXIII. 


The  Address  of  Elihu 


«m  clean  without  transgression,  I  am  innocent; 
neither  is  there  iniquity  in  me.  10.  Behold,  he 
findeth  occasions  against  mc,  he  counteth  nie  for 
liis  enemy.  11.  He  putteth  my  feet  in  the  stocks, 
lie  marketh  all  my  paths.  12.  Behold,  in  this 
thou  art  not  just:  I  will  answer  tliee,  that  God  is 
greater  than  man.  13.  Why  dost  thou  strive 
against  him?  for  he  giveth  not  account  of  any  of 
hii*  matters. 

In  these  verses, 

I.  I'Lliliu  particularly  charges  Job  willi  some  indeccnl  expressions 
lliat  had  dropped  from  him,  refJecting  ti|)oii  the  justice  and  good- 
ness of  God  in  his  dealings  with  him.  Fie  does  not  ground  the 
charge  upon  report,  but  was  himself  an  ear-uitness  of  what  he 
here  reproves  him  for;  (i'.  8.)  "  Thou  hast  spoktuit  in  my  hearinrj, 
and  in  the  hearing  of  all  this  company."  He  had  it  not  at  second- 
hand ;  if  so,  he  would  have  hoped  it  had  not  been  so  bad  as  it  was 
represented.  lie  did  not  hear  it  from  Job  in  private  conversation, 
llien  he  would  not  have  been  so  ill-bred  as  to  repeat  it  thus  pub- 
licly ;  but  Job  had  said  it  openly,  and  therefore  it  was  fit  he 
should  be  openly  reproved  for  it.  Them  that  sin  before  all,  rebuke 
before  all.  When  we  hear  any  thing  said,  that  tends  to  God's 
dislionour,  we  ought  publicly  to  bear  our  testimony  against  it. 
What  is  said  amiss  in  our  hearing,  we  are  concerned  to  reprove ; 
for  yc  are  my  witnesses,  saith  the  Lord,  to  confront  the  accuser. 

1.  Job  bad  represented  himself  as  innocent;  (u.  9.)  Thou  hast 
eaid,  /  am  clean  u-ithotit  transgression;  Job  had  not  said  this 
tntidem  x^erbis — in  so  many  words;  nay,  he  had  owned  himself  to 
have  sinned,  and  to  be  impure  before  God;  but  he  had  indeed 
said,  Tho}t  knowest  that  I  am  not  wicked:  My  rif/hteonsness  I  hold 
fast,  and  the  like,  on  which  Elihu  might  ground  this  charge.  It 
Was  true,  that  Job  was  a  perfect  and  an  upright  man,  and  not 
such  a  one  as  his  friends  had  represented  him;  but  he  ought  not 
to  have  insisted  so  much  upon  it,  as  if  God  had  therefore  done 
him  wrong  in  afflicting  him.  Yet,  it  should  seem,  Elihu  did  not 
deal  fairly  in  charging  Job  with  saying  that  he  was  clean  and 
innocent  from  all  transgression,  when  he  only  pleaded,  that  he  was 
upright  and  innocent  from  the  great  transgression.  But  those 
that  speak  passionately  and  unwarily,  must  thank  themselves  if 
they  be  misunderstood  ;  they  should  have  taken  more  care. 

2.  He  had  represented  God  as  severe  in  marking  what  he  did 
amiss,  and  taking  all  advantages  against  him,  (v.  10, 11.)  as  if  he 
sought  opportunity  to  pick  quarrels  with  him.  He  findeth  occasions 
against  me;  which  supposes  seeking  them;  to  this  purport  Job 
had  spoken;  (cA.  14.16, 17.)  Dost  thou  not  watch  over  my 
(in?  He  cowiteth  me  for  his  enemy .  So  he  had  expressly  said, 
(c/j. 13.24. — 19.11.)  "He  putteth  my  feet  in  the  stocks;  tjiat,  as 
I  cannot  contend  w  ith  him,  so  I  may  not  be  able  to  flee  from  him." 
This  he  had  said,  cA.  13.27;  where  also  we  meet  with  these 
words.  Thou  lookest  narroicly  unto  all  my  paths. 

11.  He  endeavours  to  convince  him  that  he  had  spoken  amiss 
in  speaking  thus,  and  that  he  ought  to  humble  himself  before 
God  for  it,  and  by  repentance  to  unsay  it ;  (i'.  12.)  Behold,  in  this 
thou  art  not  just.  Here  thou  art  not  in  the  right,  so  some  read  it. 
See  the  difference  between  the  chnrge  which  Elihu  exhibited 
against  Job,  and  that  which  was  preferred  against  him  by  his  other 
friend.s;  they  would  not  own  that  he  was  just  at  all,  but  Elihu  only 
says,  "  In  this,  in  savingthis,  thou  art  not  just."  1.  "Thou  dost 
not  deal  justly  with  God."  To  be  just,  is  to  render  to  alltheirdue; 
now  we  do  not  render  God  his  due,  nor  are  we  just  to  him,  if  we 
do  not  acknowledge  his  equitv  and  kindness  in  all  the  dispensa- 
tions of  his  providence  towards  us;  that  he  is  righteous  in  all  his 
ways,  and  that,  however  it  be,  vet  he  is  good.  2.  "  Thou  dost  not 
speak  the  language  of  a  righteous  man ;  I  do  not  deny  but  thou 
art  such  a  one,  but  in  this  thou  dost  not  make  it  to  appear." 
Many  that  are  just,  vet,  in  some  particular  instances,  do  not  speak 
End  act  like  themselves;  and  as,  on  the  one  hand,  we  must  not 
fall  to  toil  even  a  good  man  wherein  he  mistakes  and  does  amiss, 


nor  flatter  him  in  his  errors  and  passions,  for  in  that  we  are  n^it 
kind;  so,  on  the  other  hand,  we  must  not  draw  men's  characters 
nor  pass  a  judgment  on  them,  from  one  instance,  or  some  few  mis- 
placed words,  for  in  fiiat  we  arc  not  just.  In  many  things  we  all 
offend,  and  therefore  must  be  candid  in  our  censures. 

Two  things  Elihu  proposes  to  Job's  consideration,  to  convioc 
liini  that  he  had  said  amiss. 

(l.)TliatGod  is  infinitely  above  ns,  and  therefore  it  is  madness 
to  contend  with  him;  for  if  he  plead  against  us  with  his  great 
power,  we  cannot  stand  before  him.  I  will  answer  thee,  says  EJihu, 
in  one  word,  which  carries  its  own  evidence  along  with  "it,  That 
God  is  greater  than  man;  no  doubt  he  is  infinitely  oreater.  Be- 
tween God  and  man  there  is  no  proportion.  Job  had  himself  said 
a  great  deal,  and  admirably  well,  concerning  the  Greatness  of 
God,  his  irresistible  power  and  incontestable  sovereignty,  his  ter- 
rible majesty  and  unsearchable  immensity.  "Now,"  said  Elihu 
"  do  but  consider  what  thou  thyself  hast  said  concernin"-  the 
greatness  of  God,  and  apply  it  to  thyself;  if  he  is  greater^than 
man,  he  is  greater  than  thou,  and  thou  wilt  see  reason  enough  to 
repent  of  these  ill-natured,  ill-favoured,  reflections  upon  him,  and 
to  blush  at  thy  folly,  and  tremble  to  think  of  thine  own  presump- 
tion." Note,  There  is  enough  in  this  one  plain  unquestionable 
truth.  That  God  is  greater  than  man,  if  duly  improved,  for  ever 
to  pat  to  silence  and  to  shame  all  our  complaints  of  his  provi- 
dence, and  our  exceptions  against  his  dealings  with  us.  He  is  not 
only  more  wise  and  |K)werful  than  we  are,  and  therefore  it  is  to  no 
purpose  to  contend  with  him,  w  ho  will  be  too  hard  for  us,  but 
more  holy,  just,  and  good,  for  these  are  the  transcendent  glorie; 
and  excellencies  of  the  divine  nature  ;  in  these,  God  is  greater 
than  man,  and  therefore  it  is  absurd  and  unreasonable  to  find 
fault  with  him,  for  he  is  certainly  in  the  right. 

(2.)  That  God  is  not  accountable  to  us;  {v.  13.)  Why  dost  thou 
strive  against  him?  Those  that  complain  of  God,  strive  against 
him,  implead  him,  impeach  him,  brina:  an  action  against  him. 
And  why  do  they  do  so  ?  For  what  cause  .^  To  what  purpose? 
Note,  It  is  an  unreasonable  thing  for  us,  weak,  foolish,  sinful 
creatures,  to  strive  with  a  God  of  infinite  wisdom,  power,  and 
goodness.  Woe  to  the  clay  that  strives  with  the  Potter ; /or  A« 
gives  no  account  of  any  of  his  matters.  He  is  under  no  obligation 
to  shew  us  a  reason  for  what  he  docs;  neither  to  tell  us  what  he 
designs  to  do,  in  what  method,  at  what  time,  by  what  instru- 
ments; nor  to  tell  us  why  he  deals  thus  with  us.  He  is  not  bound 
either  to  justify  his  own  proceedings,  or  to  satisfy  our  demands 
and  inquiries;  his  judgments  will  certainly  justify  themselves; 
if  we  do  not  satisfy  ourselves  in  them,  it  is  our  owti  fault.  It  is 
therefore  daring  impiety  for  us  to  arraign  God  at  our  bar,  or  chal- 
lenge him  to  shew  cause  for  what  he  doeth,  to  say  unto  him, 
Wfiat  doest  thou?  or,  Why  doest  thou  so?  He  gives  not  account 
of  all  his  matters;  so  some  read  it.  He  reveals  as  much  as  it  is  fit 
for  us  to  know,  as  follows  here,  c.l4.  But  still  there  are  secret 
things,  which  belong  not  to  us,  which  it  is  not  for  us  to  jiry  into. 

14.  For  God  speaketh  once,  yea  twice,  7/et 
man  perceiveth  it  not.  15.  In  a  dream,  in  a  vi- 
sion of  the  night,  when  deep  sleep  falleth  upon 
men,  in  slumberings  upon  the  bed;  16.  Then  he 
openeth  the  ears  of  men,  and  sealeth  their  in- 
struction, 17.  That  he  may  withdraw  man  from 
his  purpose,  and  hide  pride  from  man.  18.  He 
keepeth  back  his  soul  from  the  pit,  and  his  life 
from  perishing  by  the  sword. 

Job  had  complained,  that  God  kept  him  whollv  in  the  dark 
concerning  the  meaning  of  his  dealings  with  him  ;  and  therefore 
concluded  he  dealt  with  him  as  his  enemy.  "  No,"  says  Elihu, 
"he  speaks  to  you,  but  you  do  not  perceive  him;  so  that  the 
fault  is  your's,  not  his;  he  is  designing  vour  real  good,  even  in 
those  dispensations  which  you  put  this  har-h  construction  upon. 
Observe  in  general,  tJ.14. 


1<jrc-  Chiisl  1520. 


JOB.  XXXIII. 


The  Address  of  Eliliu. 


1.  What  a  friend  God  is  to  aur  welfare  !  He  spe.ukclh  ti>  us 
*Hce,  yea,  twice.  It  is  a  token  of  his  favour,  that,  notivithstandiiig 
the  dislaiice  ainl  quaric!  between  us  and  hiiii,  jet  be  is  pleased  to 
Bpealts  to  us.  It  is  an  evidence  ol  bis  gracious  design,  that  he  is 
pleased  to  speak  to  us  of  our  own  concerns,  to  shew  us  what  is 
our  duty,  what  our  interesl,  what  he  rojuires  of  us,  and  what  we 
may  expect  from  him ;  to  tell  us  of  our  faults,  and  warn  us  of 
our  danger;  to  shew  us  the  way,  and  to  lead  us  in  it.  This 
lie  does  once,  yea,  twice,  that  is,  again  and  again;  when  one 
warning  is  neglected,  he  gives  another,  not  willing  thai  any 
should  perish.  Precept  must  be  vpo/i  precept,  and  line  upon 
line;  it  is  so,  that  sinners  may  be  left  inexcusable. 

2.  What  enemies  we  are  to  our  own  ^velfare ;  3Ian  perceives  it 
not,  liiat  is,  he  does  not  heed  it  or  regard  it;  he  does  not  discern 
or  understand  it;  is  not  aware  that  it  is  the  voice  of  God,  nor 
does  he  receive  the  things  reveated,  for  they  are  foolishness  to 
him ;  he  stops  his  ear,  stands  in  his  own  light,  rejects  the  counsel 
of  God  against  himself,  and  so  is  never  the  wiser,  no  not  for  the 
dictates  of  wisdom  itself. 

God  speaks  to  us  by  conscience,  by  providences,  and  by  mi- 
nisters; of  all  which  Elihu  here  discourses  at  large,  to  shew  Job 
that  God  was  both  telling  him  his  mind,  and  doing  him  a  Kind- 
ness, even  now  that  he  seemed  to  keep  him  in  the  dark,  and  so 
treat  him  as  a  stranger,  and  to  keep  him  in  distress,  and  so  treat 
liiin  as  an  enemy.  There  was  not  then,  that  we  know  of,  any 
divine  revelation  in  writing,  and  therefore  that  is  not  here  mentioned 
among  the  ways  by  which  God  speaks  to  men,  though  now  it  is  the 
principal  way.  In  these  verses,  he  shews  how  God  teaches  and  ad- 
monishes the  children  of  men  by  their  own  consciences.   Observe, 

I.  The  proper  season  and  opportunity  for  these  admonitions ; 
(v.  15.)  In  a  dream,  in  slumberitiffs vpon  the  bed,  when  men  are 
retired  from  the  world,  and  the  business  and  conversation  of  it ;  it 
is  a  good  time  for  them  to  retire  into  their  own  hearts,  and  com- 
mune with  them,  when  they  are  upon  their  beds,  solitary  and  still, 
Ps.  4.  4.  It  is  the  time  God  takes  for  dealing  personally  with 
men.  1.  When  he  sent  angels,  extraordinary  messengers,  on  his 
errands,  he  commonly  chose  that  time  for  the  delivery  of  them; 
when,  by  deep  sleep  falling  on  men,  the  bodily  senses  were  all 
locked  up,  and  the  mind  more  free  to  receive  the  immediate 
communications  of  divine  light.  Thus  he  made  his  mind  known 
fo  the  prophets  by  visions  and  dreams;  (Numb.  12.6.)  thus  he 
warned  Ai)in)elech,.  (Gen.20.  3.)  Laban,  (Gen.  31.24.)  Joseph, 
Matlli.  1.  20.  Thus  he  made  kno.wn  to  Pharaoh,  and  Nebuchad- 
nezzar, things  that  should  come  to  pass  hereafter.  When  he 
stirred  up  conscience,  that  ordinary  deputy  of  his,  in  the  sold,  to 
do  its  office,  he  took  that  opportunity,  either  when  deep  sleep 
fell  on  men,  for  though  dreams  mosllv  come  from  fancv,  some  may 
come  from  conscience:  or,  in  slumberings,  when  men  are  between 
Bleej)ing  and  waking,  reflecting  at  night  upon  the  business  of  the 
foregoing  day,  or  projecting  in  the  morning  the  business  of  the 
ensuing  day,  then  is  a  proper  time  for  their  hearts  to  reproach 
them  for  what  they  have  done  ill,  and  to  admonish  them  what  thev 
should  do.     See  Isa.  30.21. 

II.  The  power  and  force  with  which  those  admonitions  come, 
'.  IG.  When  God  designs  men's  good,  b-y  the  convictions  and 
Jictales  of  their  own  consciences,  1.  He  gives  them  admission, 
and  makes  them  to  be  heeded;  Then  he  opens  the  ears  of  men, 
which  \\ ere  before  shut  agains-t  the  voice  of  this  charmer,  Ps.58. 5. 
He  o()ens  the  heart,  as  he  opened  Lydia's,  and  so  opens  the  ears. 
He  takes  away  that  which  stopped  the  ear,  so  that  the  conviction 
fmds,  or  forces,  its  way;  nay,  he  works  in  the  soul  a  sidjmission 
to  the  regimen  of  conscience,  and  a  compliance  with  its  rules, 
for  that  follows  upon  God's  opening  the  ear ;  (Isa.  50.5.)  God 
las  opened  mine  car,  and  I  was  not  rehclUnvs.  2.  He  gives  ihcm 
a  settlement,  and  makes  them  to  abide;  He  sealeth  their  instruc- 
tion, that  is,  the  instruction  that  is  designed  for  them,  and  is 
united  to  them;  this  he  makes  their  souls  to  receive  the  deep  and 
lasting  impression  of,  as  the  wax  of  the  seal.  When  the  heart  is 
delivered  into  divine  instructions,  as  into  a  siould,  then  the  work 
ia  done. 

Jll.  The  end  and  design  ot  Ihfse  admonition»  that  are  sent. 


1.  To  keep  men  from  sin,  and  particularly  the  sin  of  pride; 
{v.  17.)  That  he  may  withdraw  man  front  his  purpose,  that  is,  from 
his  evil  purposes;  may  change  the  temper  of  his  mind,  and  the 
course  of  his  life,  his  disposition  and  uicliiiation,  or  prevent  some 
particular  sin  he  is  in  danger  of  falling  into :  that  he  may  withdraw 
man  from  his  work;  may  make  him  leave  off  man's  work,  which 
is  working  for  the  world  and  the  flesh,  and  may  set  him  to  v.ork 
the  work  of  God.  Many  a  man  has  been  stopped  in  the  full 
career  of  a  sinful  pursuit  by  the  seasonable  checks  of  his  awn 
conscience,  saying,  Do  not  this  abominable  thing  which  the  Lard 
hates.  Particularly,  God  does,  by  this  means,  hide  pride  from  nran, 
that  is,  hide  those  things  from  him  which  are  the  matter  of  his 
pride,  and  take  his  mind  off  from  dwelling  upon  them,  by  setting 
before  him  what  reason  he  has  to  be  humble.  That  he  may  take 
away  pride  from  man,  so  some  read  it;  that  he  may  pluck  up  that 
root  of  bitterness  which  is  the  cause  of  so  much  sin.  All  those 
whom  God  has  mercy  in  store  for  he  will  humble,  and  hide  pride 
from.  Pride  makes  people  eager  and  resolute  in  the  prosecution 
of  their  purposes;  they  will  have  their  way,  therefore  God  with- 
draws them  from  their  purposes,  by  mortifying  their  pride. 

2.  To  keep  men  from  ruin,  «.18.  While  sinners  are  pursiiiug 
their  evil  purposes  and  indulging  their  pride,  their  souls  are  hasioii- 
ing  apace  to  the  pit,  to  th(;  sword,  to  destruction,  both  in  this 
world  and  that  to  come:  but  when  God,  by  the  admonitions  o( 
conscience,  withdraws  them  from  sin,  he  thereby  keeps  back  thcii 
souls  from  the  pit,  from  tlie  bottomless  pit,  and  saves  them  from 
perishing  by  the  sword  of  divine  vengeance,  so  "niquity  shall  not 
be  their  ruin.  That  wtiich  turns  men  from  sin,  saves  them  from 
hell,  saves  a  soul  from  death,  James,  5.20.  See  what  a  mercy  it 
is  to  be  under  the  restraints  of  an  awakened  conscience;  faithful 
are  the  wounds,  and  kind  are  the  bonds,  of  that  friend,  for  the 
soul  is  kept  from  perishing  eternally. 

19.  He  is  chastened  also  with  pain  upon  his  bed, 
and  llie  multitude  of  his  bones  with  stfong' ^«/;k 
20.  So  that  his  life  abhorreth  bread,  and  his  soul 
dainty  meat.  21.  His  flesh  is  consumed  awaj', 
that  it  cannot  be  seen;  and  his  bones  t/iat  v.ere 
not  seen  stick  out.  22.  Yea,  his  soul  drawelii 
near  unto  the  grave,  and  his  life  to  the  destroyers. 
23.  If  there  be  a  messenger  with  hiin,  an  inter- 
preter, one  among  a  thousand,  to  shew  unto  man 
his  uprightness:  24.  Then  he  is  gracious  unto 
him,  and  saith,  Deliver  him  from  going  down  to 
the  pit:  I  have  found  a  ransom.  25.  His  flesh 
shall  be  fresher  than  a  child's:  he  shall  return  to 
the  days  of  his  youth :  26.  He  shall  pray  unto  God, 
and  he  will  be  favourable  unto  him:  and  he  shall 
see  his  face  with  joy:  for  he  will  render  unto 
man  his  righteousness.  27.  He  looketh  upon  men, 
and  if  mil/ say,  1  have  sinned,  and  perverted  t/iat 
if/iic/i  7ras  right,  and  it  profited  me  not;  28.  He 
will  deliver  his  soul  from  going  into  the  pit,  and 
his  life  shall  see  the  light. 

God  has  spoken  once  to  sinners  by  their  own  consciences,  to 
keep  them  from  the  paths  of  the  destroyer,  but  they  perceive  it 
not;  they  arc  not  aware  that  the  checks  their  own  hearts  give 
them,  in  a  sinful  way,  are  from  God,  but  they  are  imputed  to  me- 
lancholy, or  the  preciseness  of  their  education ;  and  therefore  God 
speaks  twice;  he  speaks  a  second  time,  and  tries  another  way  to 
convince  and  reclaim  sinners,  that  is,  by  providences,  afflictive 
and  merciful,  (in  which  he  speaks  twice,)  and  by  the  seasonable 
instructions  of  good  ministers  setting  in  with  them.  Job  com- 
plained much  of  his  diseases,  and  judged  by  them  that  God  was 
anjjry  with   hira  ;  his   friends  did  so  too:  but  Elihu  shews  Ibc^ 


Before  Christ  1520. 


JOB,   XXXllI. 


The  Address  of  Elihu. 


were  all  mistaken,  for  God  ol'ten  afflicls  the  Ijodj  in  love,  and 
with  gracious  designs  of  good  to  the  sonl,  as  appears  in  the  issue 
whicii  here  it  is  brought  to.  This  part  of  Elihu's  discourse  uill 
be  of  great  use  to  us  for  the  due  improvement  of  sickness,  in  and 
by  «hich  God  sjieaks  to  men.     Here  is, 

I.  The  patient  described  in  his  extremily.  See  what  work 
sickness  makes,  (e.  19,  <^-c.)  when  God  sends  it  «ilh  commission  ; 
Do  this,  and  it  doelh  it. 

1.  Tiie  sick  muii  is  full  of  pain  all  over  him;  (c.  19.)  He  is 
chastened  u-ilh  pain  upon  his  ht-d,  such  pain  as  confines  him  to 
his  bed;  or,  so  extreme  the  pain  is,  lliat  he  can  get  no  ease,  no, 
not  on  his  bed  where  lie  wdidd  re]nise  himself.  Pain  and  sickness 
will  turn  a  ited  of  down  into  a  lied  of  tliorns,  on  which  he  that 
used  to  sleep  now  toS'ies  to  and  fro  till  the  dawning  of  the  dav. 
The  case,  as  here  jint,  is  very  bad;  pain  is  more  hardly  borne 
Ihau  sickness,  and  willi  that  tie  patient  here  is  chastened  ;  not  a 
dull  heavy  pain,  but  strong  and  acute;  and,  frequently,  tlie 
stronger  the  patient,  the  stronger  the  pain;  for  the  mow  sanguine 
Ihe  complexion  is,  the  more  ^io!ent,  coninionly,  the  disease  is.  It 
is  not  the  smarting  of  the  flesh  that  is  complained  of,  hut  the 
aching  of  tlie  bones.  It  is  an  inward  rooted  pain ;  and  not  only 
the  bones  of  one  limh,  hut  the  multitude  of  tiie  hones,  are  thus 
chastened.  See  what  frail,  what  vile,  bodies  we  have,  which, 
though  receiving  no  external  hurt,  may  be  thus  pained  from 
causes  within  themselves:  see  \vh«t  work  sin  makes,  what  mischief 
it  does.  Pain  is  the  fruit  of  sin  ;  yet,  by  the  grace  of  God,  the 
pain  of  the  hodv  is  often  made  a  means  of  good  to  the  soul. 

2.  He  has  rpiile  lost  bis  appetite,  the  common  effect  of  sick- 
ness; (^r.  20.)  His  life  cibhnrrefJi  bread,  the  most  necessarv  food, 
and  daintv  meat,  wliich  he  most  delighted  in,  and  formerly  re- 
lished with  a  great  ileal  of  pleasure.  This  is  a  good  reason  wh.v 
we  should  not  be  desirous  of  dainties,  beeavse  they  are  deceitful 
meat,  Prov.  23.  3.  We  mav  be  soon  made  as  sick  of  them  as 
we  are  now  fond  of  them  ;  and  those  who  live  in  hixury  when 
they  are  well,  if  ever  they  come,  by  reason  of  sickness,  to  loatl.'e 
dainty  meat,  mav,  with  grief  and  shame,  read  their  sin  i.n  their 
punishment.  Let  us  not  inordinately  love  the  taste  of  meat,  for 
the  time  may  come  when  we  mav  even  loathe  the  sight  of  meiit, 
Ps.  107. 18. 

3.  He  is  become  a  perfect  skeleton,  nothing  hut  skin  and 
bones,  v.  21.  By  sickness,  perhaps  a  few  days'  sickness,  his 
flesh,  which  was  fat,  and  fair,  is  consumed  away,  that  it  cannot 
be  seen :  it  is  strangely  wasted  and  gone,  and  his  bones,  wliich 
were  buried  in  flesh,  now  slick  out;  you  may  count  his  ribs,  mav 
tell  all  his  bones.  The  soul  that  is  well-nourished  with  the  bread 
of  life,  sickness  will  not  make  lean,  but  it  soon  makes  a  change  in 
the  body. 

He  «iio,  before,  liad  sucli  a  beauteous  air. 
And,  panipcr'd  witli  liis  ease,  seem'd  plump  and  fair, 
Uotli  all  liis  friends  (amazing  change  !)  surprise, 
With  pale  lean  cheeks,  and  ghastly  hollow  e^es ; 
His  bones,  a  horrid  sight,  start  through  his  skin, 
Which  lay  before,  in  flesh  and  fat,  unseen. 

Sir  R.  Blackmori:. 


4.  He  is  given  up  for  gone,  and  his  life  despaired  of;  (r.  22.) 
His  snvl  draws  near  to  ihe  grave,  that  is,  he  has  all  the  symptoms 
of  death  upon  him,  and,  in  the  apprehension  of  all  about  him,  as 
well  as  in  his  own,  he  is  a  dying  man.  The  pangs  of  death,  here 
called  the  destroyers,  are  just  ready  to  seize  him  ;  they  compass 
him  ab(mt,  Ps.  110.  3.  Perhaps  it  intimates  the  very  dreadful 
apprehensions  which  those  have  of  death  as  a  destroying  thing, 
when  it  stares  them  in  the  face,  who,  when  it  was  at  a  distance, 
made  light  of  it.  All  agree,  when  it  comes  to  the  point,  whatever 
thev  thought  of  it  before,  that  it  is  a  serious  thing  to  die. 

11.  The  provision  made  for  his  instruction,  in  order  to  a  sancti- 
fied use  of  his  affliction,  that,  when  God  in  that  way  speaks  to 
man,  he  may  be  heard  and  understood,  and  not  speak  in  vain, 
t.  23.  He  is  happv,  if  there  be  a  messenger  with  him  to  attend 
him  in  his  sickness,  to  convince,  counsel,  and  comfort,  him,  an 
internre'er  to  expound  the  providence,  and  give  him  to  under- 
Ktanri  tfic  meaning  of  it,  a  man  of  wisdom  that  knows  the  voice  of 


the  rod  and  its  iiiterprctalion;  for,  ulien  God  speaks  by  affliction*, 
wc  are,  frequently,  so  un\ersfd  in  the  language,  tliat  we  hav« 
need  of  an  interjjreter;  and  it  is  well  if  we  have  such  a  one. 
The  advice  and  help  of  a  good  minister  are  as  needful  an<l  sea- 
sonable, and  should  be  as  acceptable,  in  sickness,  as  of  a  good 
physician,  especially  if  he  be  well-skilled  in  the  art  of  explaining 
and  improving  jirovidcnces;  he  is  then  one  of  a  thousand,  and  to  be 
valued  accordingly:  his  bu.siness,  at  such  a  time,  is,  to  shew  unln 
man  his  uprightness,  that  is,  God's  upri'^htness,  that  in  faithful- 
ness he  afflicts  him,  and  dees  him  no  wrong;  which  it  is  necessary 
to  be  convinced  of,  in  order  to  our  making  a  due  inqjrovemen'l 
of  the  affliclioii:  or  ralher,  it  may  mean  man's  uprightness,  or 
rectitude:  1.  Tlie  uprightness  that  is.  If  it  ajipear  tjiat  the  sick 
person  is  truly  jiious,  the  interpreter  will  not  (lo  as  Job's  friends 
had  done,  make  it  his  business  to  ]>rovc  bini  a  hypocrite,  because 
he  is  afflicted  ;  but,  on  the  contrary,  will  shew  him  bis  upright- 
ness, notvvithstandiug  his  afflictions,  that  he  may  take  the  con-.fort 
of  it,  and  be  easy,  whatever  the  event  is.  2.  The  u|)rightness,  the 
relormation,  that  should  be,  in  order  to  life  and  peace.  When 
men  are  made  to  see  the  way  of  uprightness  to  be  the  only  way, 
and  a  sure  way,  to  salvation,  and  to  choose  it,  and  walk  in  it  ac- 
cordingly, the  work  is  done. 

III.  God's  gracious  acceptance  of  him,  upon  his  repentance, 
V.  24.  When  he  sees  that  the  sick  person  is  indeed  convinced 
that  sincere  repentance,  and  that  uprightness,  which  is  gospel- 
perfection,  are  his  interest  as  well  as  duty,  then  He  that  waits  to 
be  gracious,  and  shews  mercy,  upon  the  first  indication  of  true 
repentance,  is  gracious  unto  him,  and  takes  him  into  his  favour 
and  thoughts  for  good.  Wherever  God  finds  a  gra.ious  heart,  he 
will  be  found  a  gracious  God:  and,  1.  He  will  give  a  gracious 
order  for  his  discharge.  He  says.  Deliver  him,  that  is.  Let  him 
be  delivered  y"cojn  going  down  to  ihe  pit,  from  that  death  which  is 
the  wages  of  sin.  When  afflictions  have  done  their  work,  they 
sliall  be  removed.  When  we  return  to  God  i:-i  a  way  of  duty,  he 
will  return  to  us  in  a  way  of  mercy.  Those  sharll  be  delivered 
from  going  down  to  the  pit,  who  receive  God's  messengers,  and 
riahtly  understand  his  interpreters,  so  as  to  subscribe  to  his  u]>- 
rightness.  2.  He  will  give  a  gracious  reason  for  this  order,  1 
have  found  a  ransom,  or  jiropitiation ;  Jesus  Christ  is  that  Ran- 
som, so  Elihu  calls  him,  as  Job  had  called  him  his  Redeemer, 
for  he  is  both  the  F'urchuser  and  the  Price,  the  Priest  and  the 
Sacrifice  ;  so  high  was  the  value  )Mit  upon  souls,  that  nothing 
less  would  redeem  them,  and  so  great  the  iK.juiy  done  by  sin,  that 
nothing  less  woidd  atone  for  it,  than  the  blood  of  the  Son  of  God, 
who  gave  his  life  a  ransom  for  many.  This  is  a  ransom  of  God's 
finding,  a  contrivance  of  Infinite  Wisdom;  we  could  never  have 
found  it  ourselves,  and  the  angels  themselves  could  never  have 
found  i-t;  it  is  the  wisdom  of  God  in  a  mystery,  the  hidden  wis- 
dom ;  and  such  an  invention  as  is,  an^^l  w  ill  be,  the  everlas-iing 
wonder  of  those  principalities  and  powers  that  desire  to  look  into 
it.  Observe  how  God  glories  in  the  invention  here,  tvprjKa, 
evptfKa — "  I  have  found,  I  have  found,  the  Ransom,  I,  even  I,  am 
he  that  has  done  it." 

IV.  The  recovery  of  the  sick  man,  hereupon.  Take  away  the 
cause,  and  the  effect  will  cease.  When  the  patient  becomes  a 
penitent,  see  what  a  blessed  change  follows. 

1.  His  body  recovers  its  health,  v.  25.  This  is  not  always 
the  consequence  of  a  sick  man's  repentance  and  return  to  God, 
Init  sometimes  it  is;  and  recovery  from  sickness  is  then  a  mercy 
indeed,  when  it  arises  from  the  remission  of  sin;  then  it  is  in  love 
to  the  soul,  that  the  body  is  delivered  from  the  pit  of  corruption, 
when  God  easts  our  sins  behind  his  bach,  Isa.  38.  17.  That  is 
the  method  of  a  blessed  recovery;  Son,  be  of  good  cheer,  thy  sins 
be  forriircn  thee;  and  then,  Rise,  take  vp  thy  bed,  and  walk, 
Matth.9.  2,  0.  So  here,  interest  him  in  the  Ransom,  and  then 
his  flesh  shall  be  fresher  than  a  child's,  ai'd  there  shall  be  no 
reiiiaiiis  of  his  distemper,  but  he  shall  return  to  the  days  of  his 
youth,  to  the  beauty  and  strength  which  he  had  then;  wlien  the 
distemper  that  oppressed  nature  is  removed,  how  strangely  does 
nature  help  itself,  in  which  the  power  and  goodness  of  the  God 
of  nature  must  bo  thankfully  acknowledged  !     By  such  mereifirf 


B_fL,ir  Christ  1520. 


JOL.XXXlll. 


The  Address  of  Elihu. 


pr()viilc;ices  as  these,  wIiilIi  nftliilians  give  occasion  for,  God 
apeakJ'.h  once,  yea  twice,  to  tiie  cliililieii  of  men,  letting  them 
know  ^if  tliey  would  but  perceive  it)  their  dependence  upon  him, 
and  his  tender  compassion  of  them. 

2.  His  scnl  recovers  its  peace,  17.26.  (1.)  The  patient,  beuig 
a  penitent,  is  a  supplicant,  and  has  learned  to  jiray;  he  knows 
God  will  he  sought  unto  for  his  favours,  and  therefore  he  shall 
pray  unto  God,  pray  for  pardon,  pray  for  health.  Is  any  afflicted, 
any  sick?  Let  him  pray.  When  he  finds  himself  rcco\ering,  he 
shall  not  then  think  that  prayer  is  no  longer  necessary,  for  we 
need  the  grace  of  God  as  much  for  the  sanctifying  of  a  mercy  as 
for  the  sanctifying  of  an  aifliction.  (2.)  His  prayers  are  accepted, 
God  will  be  favourable  to  him,  and  be  well-pleased  with  him, 
his  anger  shall  be  turned  away  from  him,  and  the  light  of 
God's  countenance  shall  shine  upon  his  soul ;  and  then  it  follows, 
C3.)  That  he  has  the  comfort  of  communion  with  God;  he  shall 
now  see  the  face  of  God,  which  before  was  hid  from  him,  and 
he  shall  see  it  with  joy,  for  what  sight  can  he  more  reviving? 
See  Geji.  33. 10.  As  though  I  had  seen  the  face  of  God.  All 
true  penitents  rejoice  more  in  the  returns  of  God's  favour,  than 
in  anv  instance  whatsoever  of  jjrosperity  or  pleasure,  Ps.4.(),  7. 
(4.)  He  has  a  blessed  tranquillity  of  mind,  arising  from  the  sense 
of  his  justification  before  God,  who  will  render  unto  this  man  his 
righteousness.  He  shall  receive  the  atonement,  that  is,  the  com- 
fort of  it,  Rem. 5.  11.  Righteousness  shall  be  imputed  to  him, 
and  peace,  thereupon,  spoken,  the  joy  and  gladness  of  which  he 
shall  then  be  made  to  hear,  though  he  could  not  hear  it  in  the 
day  of  his  affliction.  God  will  now  deal  with  him  as  a  righteous 
man,  with  whom  it  shall  be  well.  He  shall  receive  the  blessing 
from  the  Lord,  even  righteousness,  Ps.24.  5.  God  shall  give  him 
grace  to  go  and  sin  no  more.  Perhaps  this  may  bespeak  the 
reformation  of  his  life  after  his  recovery.  .As  he  shall  pray  unto 
God,  whom  before  he  had  slighted,  so  he  shall  render  to  man  his 
righteousness,  whom  before  he  had  wronged,  shall  make  restitu- 
tion, and  for  the  future  do  justly. 

V.  The  general  rule  which  God  will  go  by  in  dealing  with  the 
children  of  men,  inferred  from  this  instance,  i'.27,  28.  As  sick 
people,  upon  their  submission,  are  recovered,  so  all  others  that 
truly  repent  of  their  sins,  shall  find  mercy  with  God.     See  here, 

1.  What  sin  is,  and  what  reason  we  have  not  to  sin.  Would  we 
know  the  nature  of  sin,  and  the  malignity  of  it?  It  is  the  j)er- 
verting  of  that  which  is  right;  it  is  a  most  unjust,  unreasonable, 
thing,  it  is  the  rebellion  of  the  creature  against  the  Crca'or,  the 
usurped  dominion  of  the  flesh  over  the  s|)irit,  and  a  contradiction 
to  the  eternal  rules  and  reasons  of  good  and  evil.  It  is  perverting 
the  right  uays  of  the  Lord;  (Acts,  13. 10.)  and  therefore  the  ways 
of  sin  arc  called  crooked  ways,  Ps.  125.  5.  Would  we  know  what 
is  to  be  got  by  sin?  It  proj'iteth  us  not.  The  works  of  darkness 
are  unfruitful  works;  when  profit  and  loss  come  to  be  balanced, 
all  the  gains  of  sin,  put  them  all  together,  will  come  far  short  of 
countervailing  the  damage.  All  true  penitents  are  ready  to  own 
this;  and  it  is  a  mortifying  consideration,  (Rom. 6. 21.)  What 
fruit  had  ye  then  in  those  things  nhercof  ye  arc  now  ashamed? 

2.  See  what  repeut.ince  is,  and  what  reason  we  have  to  repent. 
Would  we  approve  ourselves  true  penitents?  We  must  then,  with 
a  broken  and  contrite  heart,  confess  our  sins  to  God,  1  John,  1.  9. 
We  must  confess  the  fact  of  sin,  (I  have  sinned,)  and  not  deny 
the  charge,  or  stand  upon  our  own  justification :  we  must  confess 
\\\p  fault  of  sin,  the  iniquity,  the  dishonesty  of  it  ;  I  have  perverted 
that  which  was  right:  we  nnist  confess  ihe  foUy  of  sin;  "So 
foolish  have  I  been  and  ignorant,  for  it  profited  me  not;  and 
therefore  what  have  I  to  do  anymore  with  it?"  Is  there  not  good 
reason  why  we  should  make  such  a  penitent  confession  as  this  ? 
For,  (1.)  God  expects  it.  He  looks  upon  men,  when  they  have 
sinned,  to  see  what  they  will  do  next,  whether  they  will  go  on  in 
it,  or  whether  they  will  bethink  themselves,  and  return.  He 
hearkens  and  hears  whether  any  say,  What  have  I  done?  Jer.  8.6. 
He  looks  upon  sinners  with  an  eye  of  compassion,  desiring  to  hear 
this  from  them,  for  he  has  no  pleasure  in  their  ruin.  He  looks 
upon  them,  and,  as  soon  as  he  perceives  these  workings  of  repent- 

ce  in  them,  he  encourages  them,  and  is  readv  to  accept  them. 


!'s.32. 5,  fl.j  as  the  father  went  forth  to  meet  the  reluming 
rodigal.  (2.)  It  will  turn  to  our  unspeakaljle  advantage.  The 
.r.imise  is  general ;  If  any  humble  themselves  thus,  whoever  they 
■.e,  [1.]  They  shall  not' come  into  condemnation,  but  be  saved 
honi  the  wrath  to  come;  He  shall  deliver  his  soul  from  going  into 
the  pit,  the  pit  of  hell ;  iniquity  shall  not  he  his  ruin.  [2.]  Tliey 
shall  be  happy  in  everlasting  life  and  joy  ;  His  life  shall  see  the 
light,  that  is,  all  good,  in  the  vision  and  fruition  of  God.  To 
obtain  this  bliss,  if  the  prophet  had  bid  us  do  some  great  thing, 
would  we  not  have  done  it?  How  much  more,  when  he  only  says 
unto  us.  Wash  and  be  clean;  Confess  and  be  pardoned.  Repent 
and  be  saved? 

29.  Lo,  all  these  things  worketh  God  oftentimes 
with  man,  30.  To  bring  back  his  soul  from  the 
pit,  to  be  enlightened  with  the  light  of  the  living. 
31.  Mark  well,  O  Job,  hearken  unto  i«e  :  hold 
thy  peace,  and  I  will  speak.  32.  If  thou  hast  any 
thing  to  say,  answer  me :  speak,  for  I  desire  to 
justify  thee.  33.  If  not,  hearken  unto  me  :  hold 
thy  peace,  and  1  shall  teach  thee  wisdom. 

We  have  here  the  conclusion  of  this  first  part  of  Elihu's  dis- 
course, in  which, 

1.   He   briefly  sums  up  what  he  had  said,  shewing  that  God's 
great  and  gracious  design,  in  all  the  dispensations  of  his  provi- 
dence toward  the  children  of  men,  is,  to  save  them  from  being  for 
ever  miserable,  and  bring  them  to  be  for  ever  happy;  v.  2!),  30. 
All  these  things  God  is  working  with  the  children  of  men  ;   he  deals 
with  them  by  conscience,  by  providences,  by  ministers,  by  mercies, 
bv  afflictions;  he  makes  them  sick,  and  makes  them  well  again; 
all  these  are  his  operations ;  he  has  set  ihe  one  over  against  the 
other,  (Eccl.7. 14.)  but  his  hand  is  in  all ;  it  is  he  that  performs 
all  things  for  irs.     All  providences  are  to  he  looked  upon  as  God's 
workings  with  man,  his  strivings  with  him.     He  uses  a  variety  of 
methods  to  do  men  good  ;   if  one  affliction  do  not  do  the  work,  he 
will  try  another;  if  neither  do,  he  will  try  a  mercv ;  and   he  will 
send  a  messenger  to  interpret  both.     He  often  works  such  things 
as  these,  twice,  thrice;  so  it  is  in  the  original,  referring  to  u.  14. 
He  speaks  once,  yea  twice;  if   that   prevail   not,  he  works  twice, 
yea  thrice;  he  changes  his  method,  (We  have  piped,   we  have 
mourned,)  returns  again  to  the  same  method,  repeats   the  same 
applications.     Why  does  he  take  all  this  pains  with  man?     It  is 
to  bring  back  his  soul  from  the  pit,  d.  30.     If  God  did   not  take 
more  care  of  us  than  we  do  of  ourselves,  we  were  miserable  ;  we 
would  destroy  ourselves,  but  he  would  have  us  saved,  and  devises 
means,   by  his  grace,   to  undo  that  by  which  we  were   undoing 
ourselves.     The   former  method,   bv   dream  and  vision,  was,  to 
keep  back  the  soul  from  the  pit,  (y.l8.)  that  is,   to  prevent  sin, 
that  we  might  not  fall  into  it.    This,  by  sickness  and  the  word,  is, 
to  bring  back  the  soul,  to  recover  those  that  have  fallen  into  sin, 
that  the  J  may  not  lie  still  and   perish  in  it.     With  respect  to  all 
that  by  repentance  are  brought  back  from  the  pit,  it  is,  that  they 
may  be  enlightened  with  the   light  of  the   living,  that  they  may 
have   present   comfort   and   everlasting   happiness.     Whom  God 
saves  from  sin  and   hell,  which  are  darkness,  he  will  bring  to 
heaven,  the  inheritance  of  the  saints  in  light;  and  this  he  aims 
at,  in  all  his  institutions,  and  all  his  dispensations.     Lord,  what 
is  man,  that  thou  shouldcst  thus  visit  him  !     This  should  engage 
us  to  comply  with  God's  designs,  to  work  with  him   for  our  own 
good,  and  not  to  counter-work  him.     This  will   render  those  thai 
perish  for  ever  inexcusable,  that  so  much  was  done  to  save  them, 
and  they  would  not  be  healed. 

2.  He  bespeaks  JoL's  acceptance  of  wliat  he  had  offered,  and 
begs  of  him  to  mark  it  well,  v.'iX.  What  is  intended  for  our 
good,  challenKes  our  regard.  If  Job  will  observe  what  is  said, 
(1.')  He  is  welcome  to  make  what  objections  he  can  against  it; 
(t».  32.)  "  Tf  thou  hast  any  thing  to  say  for  thyself  in   thine  i»WD 


Before  Christ  1520. 


JOB,     \ XXIII,   AWIV. 


The  Address  ol    Elil.i 


vindication,  answer  nic  ;  ihoKgh  I  am  fie.sli,  ami  t!iou  iirl  spent,  I 
will  not  run  thee  down  with  words  •  Spmli,  for  1  desire  tojnslijy 
thee,  and  am  not  as  lliy  other  friends,  that  desired  to  condeiini 
tliee."  Elihn  contends  for  truth,  not,  as  ihev  did,  for  victory. 
Note,  Tliose  we  reprove,  we  should  desire  to  justify,  and  he  glad 
lo  see  tliein  clear  themselves  from  the  imputations  they  lie  under, 
Dnd  therefore  give  Ihein  all  possible  advantage  and  encouragement 
lo  do  it.  (  2.)  If  he  has  nothing  to  say  against  w  hat  is  said,  Elihu 
lets  him  know  lliat  he  has  something  more  to  say,  which  he  de- 
sires him  patiently  to  attend  to;  (u.  33.)  Hold  thy  peace,  and  J 
will  leach  thee  wisdom.  Those  that  would  both  shew  wisdom  and 
learn  wisdom,  must  hearken  and  keep  silence,  be  swift  to  hear 
and  slow  to  speak.  Job  was  wise  and  good  ;  but  those  that  are 
«o,  may  yet  be  wiser  and  better,  and  must  therefore  set  themselves 
to  improve  by  the  means  of  wisdom  and  grace. 

CHAP.  XXXIV. 

Elihu,  it  is  likehj,  patised  a  while,  to  see  if  Job  had  any  thing  to  toy  against  his 
diicourse  in  the  foregoing  chapter;  hut  he  sitting  sileut,  and,  it  is  likely, 
intimating  his  desire  that  he  icould  go  on,  he  here  proceeds.  And,  J.  He 
besjiealcs  not  only  the  audience,  but  the  assistance,  of  the  company,  d.  2..4. 
//.  lie  charges  Job  tcith  some  more  indecent  expressions  that  had  dropped 
from  him,  v.  5.  .9.  ///.  lie  undertakes  to  co7ivince  him  that  he  hud  svoken 
amiss,  by  shewing  very  fully,  1.  God's  incontestable  justice,  r.  10.  .12,  17, 
19,23.  2.  His  sovereign  dominion,  f.l3..15.  3.  His  almighty  power, 
V.  20,  24.  4.  His  omniscience,  r.  21 ,  22, 23.  j.  His  seecrily  against  sinners, 
f.  2G..28.  G.  His  orcr-'-uUng  providence,  r.  29,  30.  IV.  He  teaches  him 
what  he  should  say,  r.  31,  32.  And  then,  lastly,  he  leaves  the  matter  to  Job's 
own  conscience,  and  concludes  with  a  sharp  reproof  of  him,  for  his  peevishness 
and  discontent,  r.  33..37.  All  this  Job  not  only  bore  patiently,  but  took 
kindly,  because  he  saw  that  Elihu  meant  well;  ana,  whereas  his  other  friends 
had  accused  him  of  that  from  which  his  own  conscience  acquitted  him,  Elihu 
charged  him  with  that  only  for  which,  it  is  probable,  his  own  heart,  now  upon 
the  reflection,  began  to  smite  him. 

1.  TT^Uiri  HERMOUE  Elihu  answered  and  said, 
30  2.  Hear  my  words,  O  ye  wise  men;  and 
give  ear  unto  me,  ye  that  have  knowledge.  3.  For 
the  ear  trieth  words,  as  the  mouth  tasteth  meat. 
4.  Let  us  choose  to  us  judgment:  let  us  know 
among  ourselves  what  is  good.  5.  For  Job  hath 
said,  I  am  righteous  :  and  God  hath  taken  away 
wy  j'-i'lgrodt.  6.  Should  I  lie  against  my  right? 
my  wound  is  incurable  without  transgression.  7. 
What  man  is  like  Job,  who  drinketh  up  scorning 
like  water?  8.  Which  goeth  in  company  with  tlie 
workers  of  iniquity,  and  walked  with  wicked  men? 
9.  For  he  hath  said,  It  profiteth  a  man  nothing 
that  he  should  delight  himself  with  God. 

Here, 

1.  Elihu  humbly  addresses  himself  to  the  auditors,  and  endea- 
vours, like  an  orator,  lo  gain  their  good  will,  and  their  favourable 
attention.  1.  He  calls  them  wise  men,  and  7tien  that  had  know- 
ledge, V.2.  It  is  comfortable  dealing  with  such  as  understand 
sense;  I  speak  as  to  wise  men,  who  can  judge  what  J  sai/,  iCor. 
10.15.  Elihu  differed  in  opinion  from  them,  and  yet  he  calls 
Ihem  wise  and  knowing  men.  Peevish  disputants  think  all  fools 
Ihat  are  not  of  their  mind ;  but  it  is  justice  to  those  who  are 
wise  to  acknowledge  it,  though  our  sentiments  do  not  agree  with 
their's.  2.  He  appeals  to  their  judgment,  and  therefore  submits 
to  their  trial,  v.  3.  The  ear  of  llie  judicious  tries  words,  whether 
what  is  said  be  true  or  false,  right  or  wrong,  and  he  that  speaks 
must  stand  the  test  of  the  intelligent.  As  we  must  ])rove  all 
things  we  hear,  so  we  must  be  willing  that  what  we  speak  should 
be  |)roved.  3.  He  takes  them  into  parlncrsiiip  with  him  in  the 
examinaiiGi  and  discussion  of  this  matter,  r.  4.  He  does  not 
♦MPlond  to  he  sole  dictator,  nor  undertake  to  say  what  is  just  and 
g<!o;l,  md  what  is  not,  but  he  is  willing  to  join  villi  them  in 
inrching  it  out,  and  desires  a  consultation;  "  Let  us  agree  to  lay 
side  all  animositiet  and  feuds,  all  prejudicek  uid  Affectation  of 
■    VOL.  II.  68 


II  contradiction,  and  all  stiffness  in  adhering  to  the  opinion  we  have 
once  espoused,  and  let  vs  choose  lo  oiirsvlcvsjiidymint  ;  let  us  fix 
right  princi])ks  on  which  to  proceed,  and  then  take  right  iiieili-xl 
for  finding  out  truth  ;  and  let  us  know  among  ourselves,  hv  com- 
paririg  notes,  and  communicating  (jur  reasons,  what  is  good  and 
what  is  otherwise."  Note,  We  are  then  likely  to  discern  what  is 
right,  when  we  agree  to  assist  one  another  in  searching  it  out. 

II.  He  warndy  accuses  Job  for  some  passionate  words  which  lit 
had  si)oken,  that  reflected  on  the  divine  government,  appealing 
to  the  house,  whether  he  ought  not  to  be  called  to  the  bar,  and 
checked  for  them. 

1.  He  recites  the  words  which  Job  had  spoken,  as  near  as  he 
can  remember.  (1.)  He  had  insisted  upon  his  own  innoceiuy; 
Job  hath  said,  lam  righteons,  (v.  5.)  and,  when  urged  to  confess 
his  guilt,  has  stiffly  maintained  his  plea  of  Not  guilty.  Should  I 
lie  against  my  right?  v.O.  Job  had  spoken  to  this  purport  ; 
{ch.  21,  G.)  My  righteousness  I  hold  fast.  (2.)  He  had  charged 
God  with  injustice  in  his  dealings  with  him,  that  he  had  wronged 
him  in  afflicting  him,  and  had  not  righted  him;  God  has  tulteii 
away  my  judgment ;  so  Job  had  said,  ch.21.2.  (3.)  He  had 
despaired  of  relief,  and  concluded  that  God  could  not,  or  would 
not,  help  him  ;  My  wonnd  is  incurable,  and  likely  to  be  mortal, 
and  yet  without  transgression  ;  not  for  any  injustice  in  my  hand, 
ck.  IG.  IC,  17.  (4.)  He  had,  in  effect,  said,  that  there  is  nothing 
to  be  got  in  the  service  of  God,  and  that  no  man  will  be  the  bet- 
ter, at  last,  for  his  religion  ;  (v.  9.)  He  hath  said  that  which  gives 
occasion  to  suspect  that  he  thinks,  It  profiteth  a  man  nothing, 
that  be  shall  delight  himself  with  God.  It  is  granted  that  there 
is  a  present  pleasure  in  religion,  for  what  is  it  but  to  delight  our- 
selves with  God,  in  communion  with  him,  in  concurrence  with 
him,  in  walking  with  him  as  Enoch  did  ;  this  is  a  true  notion  of 
religion,  and  bespeaks  its  ways  to  be  pleasantness.  Yet  the  ad- 
vantage of  it  is  denied,  as  if  it  were  vain  to  scree  God,  Mai.  3. 14. 
This  Elihu  gathers  as  Job's  opinion,  by  an  innuendo  Ik.ih  what  he 
said;  (c/t.  9. 22.)  He  destroys  the  perfect  and  the  wicked,  which 
has  a  truth  in  it,  (for  all  things  come  alike  to  all,)  but  it  was  ill- 
expressed,  and  gave  too  much  occasion  for  this  imputation,  and 
therefore  Job  sat  down  silent  under  it,  and  attempted  not  his  own 
vindication;  whence  Mr.  Carvl  well  observes,  That  good  men 
sometimes  speak  worse  than  they  mean;  and  that  a  good  man  will 
rather  bear  more  blame  than  he  deserves,  than  stand  to  e.\cuse 
himself  when  he  has  deserved  any  blame. 

2.  He  charges  Job  very  high  upon  it.  In  general,  What  man  is 
like  Job?  (v.  7.)  "  Did  you  ever  know  such  a  man  as  Job,  or  ever 
hear  a  man  talk  at  such  an  extravagant  rate  ?"  He  represents 
him,  (1.*)  As  sitting  in  the  scat  of  the  scornful ;  "  He  drinketh  tip 
scorning  like  water,"  that  is,  "  he  takes  a  great  deal  of  liberty  to 
reproach  both  God  and  his  friends,  takes  a  pleasure  in  it,  and  is 
very  liberal  in  his  reflections."  Or,  "  He  is  very  greedy  in  re- 
ceiving and  hearkening  to  tlie  scorns  and  contempts  which  others 
cast  upon  their  brethren,  is  well  pleased  with  them,  and  extols 
them."  Or,  as  some  explain  it,  "  I5y  these  foolish  expressions  of 
his  he  makes  himself  the  object  of  scorn,  lavs  himself  very  open  to 
reproach,  and  gives  occasion  to  others  to  laugh  at  him;  while  his 
religion  suffers  by  it,  and  the  reputation  of  that  is  wounded  through 
his  side."  We  have  need  to  pray  that  God  will  never  leave  us  to 
ourselves,  to  say  or  do  any  thing  which  may  make  ns  a  repioach 
to  the  foolish,  Ps.39.  0.  (2.)  As  walking  in  the  course  of  the 
ungodlv,  and  standing  in  the  way  of  sinners;  He  goes  in  company 
with  the  workers  of  ini(piity  ;  (d.  8.)  not  that  in  his  conversation 
he  did  associate  with  them,  but,  in  his  opinion  he  did  favour  and 
countenance  them,  and  strengthen  their  hands.  If  (as  it  follows, 
!'.  9.  for  the  proof  of  this)  it  profits  a  man  nothing  to  delight 
himself  in  God,  why  should  he  not  lay  the  reins  on  the  neck  of 
his  lusts,  and  herd  himself  with  the  workers  of  iniquity?  He  that 
savs,  I  I'.ave  cleansed  my  hands  in  vain,  does  not  only  offend 
against  the  generation  of  God's  children,  (Ps.  73. 13,  14.)  but 
gratifies  his  enemies,  and  says  as  they  say. 

10.  Therefore  licarken  unto  me,  ye  men  of  un- 
derstanding:  far  be  it  from  God,  l/iat  he  should  da 


Before  Christ  1520. 


JOB.  XXXIV. 


Tlie  Address  uf  Eliim. 


wickedness;  and//o»i  the  Almighty,  that  he  should 
commit  ini<|uity.  11.  For  the  work  of  a  man  shall 
he  render  unto  him,  and  cause  every  man  to  find 
according  to  his  ways.  12.  Yea,  surely  God  will 
aot  do  wickedly,  neither  will  the  Almighty  per- 
vert judgment.  13.  Who  hath  given  him  n  charge 
over  the  earth ^  )r  who  hath  disposed  the  whole 
norld  ?  14.  If  he  set  his  heart  upon  man,  if  he 
gather  unto  himself  his  spirit  and  his  breath ; 
15.  All  flesh  shall  perish  together,  and  man  shall 
turn  again  unto  dust. 

The  scope  ot  Elihu's  discourse  is  to  reconcile  Job  to  his  afflic- 
tions, and  to  pacify  his  spirit  under  them.  In  order  to  this,  he 
hid  shewed,  in  the  foregoing  chapter,  that  God  meant  him  no 
hurt  in  afflicting  him,  but  intended  it  for  his  spiritual  benefit.  In 
this  chapter,  he  shews  that  he  did  him  no  wrong  in  afflicting  him, 
nor  punished  him  more  than  he  deserved.  If  the  former  could 
not  prevail  to  satisfy  him,  yet  this  ought  to  silence  him.  In  these 
\erses,  he  directs  his  discourse  to  all  the  company;  "  Hearken  io 
me,  ye  men  of  understanding,  {v.  10.)  and  shew  yourselves  to  be 
intelligent,  by  assenting  to  thi?  which  I  say."  And  this  is  that 
which  lie  says.  That  the  righteous  God  never  did,  nor  ever  will, 
do  any  wrong  to  any  of  his  creatures,  but  his  ways  are  equal, 
our's  are  unequal. 

The  truth  here  maintained  respects  the  justice  and  equity  of 
all  Ciod's  proceedings.     Now  observe  in  these  verses, 

I.  Huw  plainly  this  truth  is  laid  dow  n,  both  negatively  and  posi- 
tively. 1.  He  does  wrong  to  none;  God  cannot  do  wickedness, 
nor  the  Almighty  commit  iniqvity,  ti.  10.  It  is  inconsistent  with 
the  perfection  of  his  nature,  and  so  it  is  also  with  the  purity  of  his 
vill;  (i!.  12.)  God  uill  not  do  wickedly,  neither  will  the  Almighty 
peiTcrt  judgment.  He  neither  can,  nur  will,  do  a  wrong  thing, 
nor  deal  hardly  with  any  man.  He  will  never  inflict  the  evil  of 
punishment,  but  where  he  finds  the  evil  of  sin,  nor  in  any  undue 
proportion,  for  that  would  be  to  commit  iniquity  and  do  wickedly. 
If  appeals  be  made  to  him,  or  he  be  to  give  a  definitive  sentence, 
he  will  have  an  eye  to  the  merits  of  the  cause,  and  not  respect  the 
person,  for  that  were  to  pervert  judgment.  He  will  never  eilher 
ilo  any  man  wrong,  or  deny  any  man  right,  but  the  heavens  will 
thortly  declare  his  righteousness.  Because  he  is  God,  and  there- 
fore is  infinitely  perfect  and  holy,  he  can  neither  do  wrong  him- 
self, nor  countenance  it  in  others,  any  more  than  he  can  eilher 
die,  or  lie,  or  deny  himself.  Though  he  be  Almighty,  yet  he 
never  uses  his  power,  as  mighty  men  often  do,  for  the  support  of 
injustice.  He  is  Shaddai,  God  all-svfficient,  and  therefore  he 
cannot  be  tempted  with  evil,  (James,  1. 13.)  to  do  an  unrighteous 
thing.  2.  He  ministers  justice  to  all  ;  (u.ll.)  The  work  of  a  man 
thall  he  render  vnto  him.  Good  works  shall  be  rewarded,  and 
evil  works  either  punished  or  satisfied  for;  so  that,  sooner  or 
later,  in  this  world  or  in  that  to  come,  he  will  cause  every  man  to 
find  according  to  his  ways.  This  is  the  standing  rule  of  distribu- 
tive justice,  to  give  to  every  man  according  to  his  work;  Say  to 
the  righteous,  it  shall  he  well  with  them ;  Woe  to  the  wicked,  it 
ihall  he  ill  with  him.  If  services  ])ersevered  in  now  go  unre- 
warded, and  sins  persisted  in  now  go  unpunished,  yet  there  is  a 
day  coinmg,  when  God  will  fullv  render  to  every  man  accordinc: 
to  his  works,  with  interest  for  tlie  delay. 

If.  How  warmly  it  is  asserted;  1.  Wiih  an  assurance  of  the  truth 
of  it  ;  Yea,  surely,  v.\1.  It  is  a  truth  which  none  can  deny  or 
call  ni  question,  it  is  what  we  may  take  for  granted,  and  are"  all 
agreed  in.  That  God  will  not  do  wickedlv.  2^  With  an  abhorrence 
of  the  very  thought  of  the  contrary;  (y.lO.)  Far  be  it  from  God, 
that  he  should  do  wickedness,  and  from  us,  that  we  should  imagine 
such  a  thins:,  that  we  should  entertain  the  least  suspicion  of  it,  or 
Bay  any  thing  that  looks  like  charging  him  with  it. 
III.  How  evidently  it  is  proved  by  two  arguments. 
1.  Ills  independent  absolute  sovereignty  and  dominion;  (f.  13.) 


Who  has  given  him  a  charge  over  the  earth,  and  dejiuted  him  to 
manage  the  affairs  of  men  upon  the  earth?  Or,  Who  besides  has 
disposed  the  whole  world  of  mankind  ?  He  has  the  sole  admi- 
nistration of  the  kingdoms  of  men,  and  has  it  of  himself,  nor  is  he 
intrusted  with  it  by,  or  for,  any  other.  (1.)  it  is  certr.in  that  the 
government  is  his,  and  he  docs  according  to  his  «ill  in  all  the 
hosts  both  of  heaven  and  earth;  and  therefore  he  is  not  to  be 
charged  with  injustice;  for  shall  not  the  Judge  of  all  the  earth  do 
rights  Gen. 18. 25.  How  shall  God  either  rule  or  judge  the 
world,  if  there  be,  or  could  be,  any  vnrighteousness  icith  him? 
Rom.  3.  5,  6.  He  that  is  entitled  to  such  unlimited  pow  er  must 
certainly  have  in  himself  unspotted  purity.  This  is  also  a  good 
reason  why  we  should  acquiesce  in  all  God's  dealings  with  us. 
Shall  not  he,  that  disposes  of  the  whole  world,  dispose  of  us  and 
our  concerns?  (2.)  It  is  as  certain  that  he  does  not  derive  his 
power  from  any;  nor  is  it  a  dispensation  that  is  committed  to 
him,  but  his  power  is  original,  and,  like  his  being,  of  himself;  ai,.| 
therefore,  if  he  were  noi  perfectly  just,  all  the  world  and  the 
affairs  of  it  would  soon  be  in  the  utmost  confusion.  The  highest 
powers  on  earth  have  a  God  above  them,  to  whom  they  are  ac- 
countable, because  it  is  not  far  from  them  to  do  iniquity.  But 
therefore  God  has  none  above  him,  because  it  is  not  possihie  that 
he  should  do  any  thing  (such  is  the  perfection  of  his  nature)  that 
should  need  to  be  controlled.  And  if  he  be  an  absolute  Sovereign, 
we  are  bound  to  submit  to  him,  for  there  is  no  higher  power  to 
which  we  may  appeal,  so  that  the  virtue  is  a  necessity. 

2.  His  irresistible  power;  (j;.  14.)  If  he  set  his  heart  upon  man, 
to  contend  with  him,  much  more  if  (as  some  read  it)  he  set  hia 
heart  against  man,  to  ruin  him,  if  he  should  deal  with  man  either 
by  siimma  potcstas — mere  sovereignty,  or  by  summa  jus — strict 
justice,  there  were  no  standing  before  him ;  man's  spirit  and  breath 
would  soon  be  gone,  and  all  flesh  ivould  perish  together,  i-.  15. 
Many  men's  honesty  is  owing  purely  to  their  impotency;  they  do 
not  do  wro^g,  because  they  cannot  support  it  when  it  is  done,  or 
it  is  not  in  their  power  to  do  it.  But  God  is  able  to  crush  any 
man  easily  and  suddenly,  and  yet  does  not  by  arbitrary  power 
crush  any  man,  which  therefore  must  be  attributed  to  the  in- 
finite perfection  of  his  nature,  and  that  is  immutable.  See  here, 
(l.)What  God  can  do  with  us;  he  can  soon  bring  us  to  dust; 
there  needs  not  any  positive  act  of  his  omnipotence  to  do  it,  if  he 
do  but  withdraw  that  concurrence  of  his  providence,  by  which  we 
live,  if  he  gather  unto  himself  that  breath  which  was  from  his 
hand  at  first,  and  is  still  in  his  hand,  we  expire  immediately,  like 
an  animal  in  an  air-pump,  when  the  air  is  exhausted.  (2.)  What 
he  may  do  with  us,  without  doing  us  any  wrong ;  he  may  recall 
the  being  he  gave,  of  which  we  are  but  tenants  at  will,  and  which 
also  we  have  forfeited;  and  therefore,  as  long  as  that  is  continued 
of  his  mere  favour,  we  have  no  reason  to  cry  out  of  wrong,  what- 
ever other  comforts  are  removed. 

16.  If  ]iow  thou  hast  understanding,  hear  this  : 
hearken  to  the  voice  of  my  w  ords.  17.  Siiall  even 
he  that  hatetli  right  govern?  and  wilt  thou  con- 
demn him  that  is  most  just?  18.  Is  it  fit  to  say 
to  a  king,  Thou  art  wicked?  and  to  princes,  Ye 
are  ungodly  •  19.  Hoiv  much  less  to  him  tiiat  ac- 
cepteth  not  the  persons  of  princes,  nor  regardeth 
the  rich  more  than  the  poor?  for  they  all  are  the 
work  of  his  hands.  20.  In  a  moment  shall  they 
die,  and  the  people  shall  be  troubled  at  midnight, 
and  pass  away  :  anfl  the  mighty  shall  be  taken 
away  without  hand.  21.  For  his  eyes  are  upon 
the  ways  of  man,  and  he  seeth  all  his  goings.  22. 
There  is  no  darkness,  nor  shadow  of  death,  Avhere 
the  workers  of  iniquity  may  hide  themselves.  23 
For  he  will  not  lay  upon  man  more  than  right, 
that  he  should  enter  into  jtidgment  with  God.    2-*. 


Before  Christ  1520. 


JOB,   XXXIV. 


The  Address  of  Jilihii. 


He  shall  break   in    pieces   mighty    men    without 


number,  and  set  others  in  their  stead.  25.  There- 
fore he  knoweth  their  works,  and  lie  overturueth 
tliem  in  the  night,  so  that  they  are  riestroyed. 
26.  He  striketh  them  as  wicked  men  iu  tlie  o|>en 
si^ht  of  others;  27.  Because  they  turned  back 
from  him,  and  would  not  consider  any  of  iiis  ways: 

28.  So  that  they  cause  the  cry  of  the  poor  to  come 
unto  him,  and  he  heareth  the  cry  of  the  afflicted. 

29.  When  he  giveth  cjuietness,  who  then  can  make 
trouble?  aud  when  he  hideth  his  face,  who  tlien 
can  i^ehold  him?  whether  it  be  done  against  a 
nation,  or  against  a  man  only  :  30.  That  the  hypo- 
crite reign  not,  lest  the  people  be  insnared. 

Elihu  here  applies  himself  more  direcUy  to  Ji  I).  He  had  spoken 
to  the  rest,  (v.  10.)  as  men  of  understanding  •  now,  speaking  to 
Job,  he  puts  ail  if  upon  his  understanding;  //"  thon  hast  under- 
standing, hear  this,  and  observe  it,  v.  16. 

I.  Hear  this,  That  God  is  not  to  be  quarrelled  with  for  any  thing 
that  he  does.     It  is  daring  presumption  to  arraign  and  condemn 
God's  proceeding's,  as  Job  had  done  by  his  discontents.     It  was, 
1.  As  absurd   as  it  would  be  to  advance  one  to  power,  that  is  a 
professed  enemy  to  justice ;  Shall  even  he  that  hates  right,  govern? 
V.  17.     The  righteous  Lord  so  loves  righteousness,  that,  in  com- 
parison with  him,  even  Job  himself,  though  a  perfect  and  upright 
man,  might  be  said  to  hate  right;  and  shall  he  govern?     Shall 
he  pretend  to  direct  God,  or  correct  what  he  does  ?     Shall  sucn 
unrighteous  creatures  as  we  are,  give  law  to  the  righteous  God  ? 
Or,  must  hr  t;ike  his  measures  from  us?     When  we  consider  the 
corruption  oi  our  nutine,  and  tlio  contrariety  there  is  in  us  to  the 
eternal  rule  of  equity,  we  cnnnot  but  see  it  an  impudent,  impious, 
thing  for  us  to  prescribe  to  God.     2.  It  was  as  absurd  as  it  would 
be  to  call  a  most  righteous  innocent  person  to  the  bar,  and  to  give 
judgment  against  him,  though  it  appeared  ever  so  plain,  upon  the 
trial,   that  he  was  most  just.      Wilt   thon  condemn  him  that  is 
righteous  in  all  his  ways,  and  cannot  but  be  so  ?     3.  It  is  more 
absurd   and  unbecoming  than  it  would   be  to  say  to  a  sovereign 
prince.  Thou  art  u'icked,  and   to  judges  upon  the  bench.  Ye  are 
vngodly,  d.  18.     This  would  be  looked   upon  as  an  insufferable 
affront  to  majesty  and   to  magistracy;   no  king,  no  prince,  would 
bear  it.     In  favour  of  government,  we   presume  it  is  a  right  sen- 
tence that  is  passed,  unless  the  contrary  be  very  evident;   but,! 
whatever  we  think,  it  is  not  fit  fo  tell  a  king  to  his  face  that  he  is 
wicked.     Nathan  reproved  David  bv  a  parable.     But,  whatever  a 
high  priest  or  a  prophet  might  do,  it  is  not  for  an  ordinary  sub- 
ject to  make  so  bold  with  the  powers  that  are.     How  absurd  is  it 
then  to  say  so  to  God  !     To  impute  iniquity  to  him,  who,  having 
no  respect  of  persons,  is  in  no  temptation  to  do  an  unjust  thing! 
V.  19.     He  regardetli  not  the  rich  more  than  the  poor,  and  there- 
fore it  is  fit  he  should  rule,  and   it  is  not  fit  we  should   find  fault 
with  him.     Note,  Rich  and  poor  stand  upon  tJie  same  level  before 
God.     A  great  man  shall  fare  never  the  better,  nor  find  any  favour, 
for  h'.s  wealth  and  greatness;  nor  shall  a  poor  man  fare  ever  the 
worse  for  his  poverty,  nor  an  honest  cause  be   starved.     Job,  now 
that  he  was  poor,  should  have  as  much  favour  with  God,  and  be 
as  much  regarded  by  him,  as  when  he  was  rich  ;   for  they  al!  are 
the  work  of  his  hands.    Their  persons  are  so ;  the  poor  are  made 
by  the  same  hand,  and  of   the  same  mould,  as  the  rich.     Their 
conditions  are  so  ;   the  poor  were  made  poor  by  the  Divine  Provi- 
dence, as  well  as  the  rich  made  rich  ;  and  therefore  the  poor  shall 
fare  never  the  worse  for  that  which  is  their  lot,  not  their  fault. 

II.  Hear  this.  That  God  is  to  be  acknowledged  and  submitted 
to  in  all  that  he  does.  Divers  considerations  Elihu  here  suggests  fo 
Job,  to  beget  in  him  great  and  high  thoughts  of  God,  and  so  lo  per- 
suade him  to  suliinit,  and  proceed  no  further  in  his  qnaricl  with  him. 
I.  God  is  almightv,  and  able  to  deal  with  the  sirouicst  of  men 


people,  the  body  of  a  nation,  though  ever  so  numerous,    shall  be 
troubled,   unhinged,  and  put   into   disorder,  when  God  pleases- 
even  the  mighty  man,  the  prince,  though  ever  so  honourable,  cvi 
so  formidable  among  men,  shall,  if  God  speak  the  word,  be  t;ikcu 
away  out  of  his  throne,   nay,   out  of  the  land  of   the  living;  tliet 
shall  die,  they  shall  pass  away.    What  cannot  He  do,  that'^has  all 
the  powers  of  death  at  his  command  ?    Observe  the  suddeiiiiess  nf 
this  destruction  ;   In  a  moment  shall  they  die.     It  is  not  a  work  <-.\ 
time,   with  God,   to  bring  cfown  his  proud  enemies,   but,  when  he 
pleases,  it  is  soon  done;   nor  is  he  bound  to  give  them  warnin'- 
no,  not  an  hour's  warning;    This  night  thy  soul  shall  be  required'. 
Observe  the  season  of  it;  They  shall  be  troubled  at  midnight,  wlien 
they  are  secure  and  careless,  and  unable  to  help  lhenisclves;'asll'e 
Egyptians,  when  their  first-born  were  slain.   This  is  liie  immcdiale 
work  of  God;   they  are  taken  away,  without  hand,   insensiblv,   bv 
secret  judgments.     God  can  himself  humble  the  greatest  tyrant, 
without  the  assistance  or  agency  of  any  man.     Whatever  hand  he 
sometimes  uses  in  the  accomplishing  "of  his  purposes,   he   needs 
none,  but  can  do  it  without  hand.  Nor  is  it  one  single  mighty  mnn 
only  that  he  can  thus  overpower,  but  even  hosts  of  them;  ([•.  2\.) 
He  shall  break  in  pieces  mighty  men  without  number ;  for  no  com- 
bined power  can  stand  it  out  against  Omnipotence.     Yet,  when 
God  destroys  tyranny,   he  does  not  design  anarchy;   if  those  aiu 
brought  down  that  ruled  ill,   it  does   not  therefore   follow   thai 
people  must  have  no  rulers  ;  for,  when  he  breaks  mighty  men,  he 
sets  others  in  their  stead,  that  will  rule  better;  or,  if  they  do  not, 
he  overturns  them  also  in  tlie  night,  or  in  a  night,  so  that  thev  are 
destroyed,  f. 25.     Witness  Belshazzar.     Or,"  if  he  designs  them 
space  to  repent,  he  docs  not  presently  destroy  them,  but  he  strihes 
them  as  wicked  men,  i'.26.     Some  "humbling,   mortifving,    judg- 
ments are  brought  upon  them;  these  wicked  rulers  arc" stricken  as 
oeher  wicked  men  ;   as  suiely,   as  sorely,   stricken  in  their  bodies, 
estates,  or  families,  and  this,  for  warning  to  their  nei-hbours  ;  llie 
stroke  is  given  in  terrorrm — as  an  alarm  to  others,  and  therefore  is 
given  in  the  open  sight  of  others,  that  they  also  may  see,  and  fear, 
and  tremble,  before  the  justice  of  God.     If  kings  stand  not  before 
him,  how  shall  we  stand  ! 

2.  God  is  omniscient,  and  can  discover  that  which  is  most 
secret.  As  the  strongest  cannot  oppose  his  arm,  so  the  most  subtle 
cannot  escape  his  eye  ;  and  therefore,  if  some  are  punished,  either 
more  or  less  than  we  think  they  should  be,  instead  of  quariellip.g 
with  God,  it  becomes  us  to  ascribe  it  to  some  secret  cause  known 
to  God,  only.  For,  (1.)  Every  thing  is  open  before  him;  (i'.21.) 
His  eyes  are  upon  the  ways  of  man:  not  only  they  are  wilJiin  reach 
of  his  eye,  so  that  he  can  see  them,  but  his  eye  is  upon  them,  so 
that  he  actually  observes  and  inspects  them;  he  sees  us  all,  and 
sees  all  our  goings;  go  whither  we  will,  we  are  under  his  eye;  all 
our  actions,  good  and  evil,  arc  regarded  and  recorded,  and  reserverl 
to  be  brought  into  judgment  when  the  books  shall  be  opened. 
(2.)  Nothing  is  or  can  be  concealed  from  him;  (r.22.)  There  is 
no  darkness  nor  shadow  of  death,  so  close,  so  thick,  so  solitary,  so 
remote  from  light  or  sight,  as  that  in  it  the  workers  of  iniquity'mav 
hide  themselves  from  the  discovering  eye,  and  avenging  hand,  r\ 
the  righteous  God.  Observe  here,  [1.]  The  workers  of  iniquity 
would  hide  themselves,  if  they  could,  from  the  eye  of  the  world 
for  shame,  and  from  the  eye  of  God  for  fear,  as  Adam  among  t!ie 
trees  of  the  garden ;  the  day  is  coming  when  mighty  men,  and 
chief  captains,  will  call  to  the  rocks  and  mountains  to  hide  them. 
[  ^l  They  would  gladly  be  hid  even  by  the  shadow  of  death,  be  liid 
in  the  grave,  and  die  for  ever  there,  rather  than  appear  before  the 
judgment-seat  of  Christ.  (3.)  It  is  in  vain  to  think  of  flying  frow 
God's  justice,  or  absconding,  when  his  wrath  is  in  pursuit  .if  isl 
The  workers  of  iniquity  may  find  ways  and  means  to  hide  then', 
selves  from  men,  but  not  from  God;  He  knows  their  works,  (r.lo  ) 
both  what  they  do,  and  what  they  design. 

3.  God  is  righteous,  and,  in  all  his  proceedings,  goes  according 

to  the  rules  of  equity.     Even  then  when  he  is  overturning  mighty 

men,  and  breaking  them  in  pieces,  yet  he  will  not  lay  upon  man 

j  more  than  right,  t).23.     As  he  will  not  punish  the  innocent,  so  hi 

will  not  exact  of  those  that  are  guilty  more  than  their  iniquities  de 


when  he  enters   into  j-id^nient   with    them;    (r.  20.)    e\."n    the  P  seirre;  of  the  proportionbetween  the  sin  and  the  punishmeutlnfin'te 


Before  Christ  1520. 


JOB,   XXXW. 


The  Address  of  Elih 


Wisdom  sliall  be  the  Judge.  He  will  not  give  any  man  caust  to 
complain  that  he  deals  hardly  with  him,  nor  shall  any  man  enter 
into  judgment  with  God,  or  bring  an  action  against  him.  If  he  do, 
God  will  be  justified  when  he  speaks,  and  clear  when  he  judges. 
Therefore  Job  was  very  much  to  be  blamed  for  his  com)3laints  of 
God,  and  is  here  well-advised  to  let  fall  his  action,  for  he  would 
certainly  be  cast,  or  non-suited.  //  is  not  for  man  ever  to  purpose 
to  cntvr  into  jnilrjmcut  tvitit  the  Omnipotent;  so  some  read  the 
whole  verse.  Job  had  often  wished  to  plead  his  cause  before  God. 
Eliliu  asks,  "To  what  )iurpose  ?  The  judgment  already  given 
concerning  thee  will  certainly  be  affirmed ;  no  errors  can  be 
found  in  it,  nor  any  exceptions  takrn  to  it,  but,  after  all,  it  must 
lest  as  it  is."     All  is  well  that  God  docs,  and  will  be  found  so. 

To  prove,  that,  when  God  destroys  the  mighty  men,  and  strikes 
them  as  icickrd  men,  he  docs  not  lay  vpon  them  more  than  right, 
he  shews  wliat  their  wickedness  was;  (u.  27,  28.)  and  let  anv 
compare  that  with  their  punishment,  and  then  judge  whether  they 
did  not  deserve  it.  In  short,  these  unjust  judges,  Avhom  God  will 
justly  judge,  lieilheryca'crf  God,  nor  regarded  man,  Luke,  18.  2. 
(1.)  They  were  rebels  to  God;  they  turned  hack  from  him,  cast 
off  the  fear  of  him,  and  abandoned  the  very  thoughts  of  him,  for 
they  u-oulU  not  consider  any  nf  his  ways,  took  no  heed  either  to 
his  precepts  or  to  his  providences,  but  lived  without  God  in  the 
world.  This  is  at  the  bottom  of  all  the  wickedness  of  the  wicked, 
they  turn  back  from  God ;  and  it  is  because  they  do  not  consider, 
not  because  they  cannot ;  they  will  not.  From  inconsidcration 
comes  im|)iety,  and  thence  all  immorality.  (2.)  They  were  tyrants 
to  all  mankind,  v.  28.  They  will  not  call  npon  God  for  theni- 
Belves ;  but  they  cause  the  cry  nf  the  poor  to  come  to  him,  and  that 
cry  is  against  them.  They  are  injurious  and  oppressive  to  the 
poor,  wrong  them,  crush  them,  impoverish  them  yet  more,  and 
add  affliction  to  the  afflicted,  who  cry  unto  God,  make  their 
comj)laint  to  him,  and  he  hears  them,  and  pleads  their  cause. 
Their  case  is  had  who  have  llie  ])rayers  and  tears  of  the  poor 
ngainst  them  ;  for  the  cry  of  the  o|)prcssed  will,  sooner  or  later, 
draw  down  vengeance  on  the  heads  of  the  oppressors,  and  no  one 
can  say  that  this  is  ?iinre  than  right,  Exod.  22.  23. 

4.  God  has  an  uncontrollable  dominion  in  all  the  affairs  of  the 
children  of  men,  and  so  guides  and  governs  whatever  concerns 
both  communities  and  particular  persons,  that,  as  what  he  designs 
cannot  be  defeated,  so  what  he  does  cannot  be  changed,  u.  29. 
Observe,  (l.)The  frowns  of  all  the  world  cannot  trouble  those 
whom  God  quiets  with  his  smiles.  When  he  gives  quietness,  who 
can  then  make  trouble  ?  This  is  a  challenge  to  all  the  powers  of 
hell  and  earth,  to  disquiet  those  to  whom  God  speaks  peace,  and 
for  whom  he  creates  it.  If  God  give  outvard  peace  to  a  nation, 
he  can  secure  what  he  gives,  and  dis;  b!e  the  enemies  of  it  to  give 
it  any  disturbance.  If  God  give  inward  peace  to  a  man  only, 
the  quietness  and  everlasting  assurance  which  are  the  effect  of 
righteousness,  neither  the  accusations  of  Satan,  nor  the  afflictions 
of  this  present  time,  no,  nor  the  arrests  of  death  itself,  can  give 
troidde.  What  can  make  them  uneasv,  whose  souls  dwell  at  ease 
in  God?  See  Phil.  4.  7.  ( 2.)  The  sniiles  of  all  the  world  cannot 
quiet  those  whom  God  troubles  with  his  frowns  :  for  if  he,  in 
displeasure,  hide  his  face,  and  withhold  the  comfort  of  his  favour, 
nho  then  can  behold  him?  that  is.  Who  can  behold  a  displeased 
God,  so  as  to  bear  up  under  his  wrath,  or  turn  it  away?  Who 
can  make  him  shew  his  face  when  he  resolves  to  hide  it,  or  see 
ll  rough  the  clouds  and  darknesswhich  are  round  about  him?  Or, 
^Vho  can  i)eii<>ld  a  disquieted  sinner,  so  as  to  give  him  effectual 
relief  ?  Who  can  stand  a  friend  to  him  to  whom  God  is  an  Enemy? 
None  can  relieve  tlic  distresses  of  the  outward  condition,  without 
God  ;  If  the  Lord  do  not  help  thee,  nhence shall  I?  2  Kings,  G.  27. 
Nor  can  any  relieve  the  distresses  of  tlie  mind  against  God  and 
his  terrors.  If  he  impress  the  sense  of  his  «ralh  upon  a  guilty 
conscience,  all  the  comforts  the  creature  can  administer  are' inef- 
fectual :  .4.S-  vinegar  upon  nitre,  so  are  songs  to  a  heavy  heart. 
The  iricuistiblencss  of  God's  operations  must  he  acknowledged  in 
his  dealings,  boili  with  communities  and  with  particular  persons: 
what  he  rloes  cannot  be  controuled,  whether  it  he  done  against  a 


nation  in  i(^  jniMic  capacity,  or  against  a  man  onl^  b  his'p  ivatols  n  to  fear  there  is  mnr.h  more  that  I   am  uot  aware  of;  greater 


uftairs.  The  saroe  Providence  that  governs  mighty  kingdoms, 
presides  in  the  concerns  of  the  meanest  individual.  And  neithel 
the  strength  of  a  whole  nation  can  resist  his  power,  nor  the  smali- 
uess  of  a  single  person  evade  his  cognizance;  but  what  he  doea 
shall  be  done  effectually  and  victoriouslv. 

5.  God  is  wise,  and  careful  of  the  ])ul)lic  welfare,  and  therefore 
provides  that  the  hypocrite  reign  not,  lest  the  people  be  ensnared, 
t).  30.  See  here,  (1.)  The  pride  of  hypocrites;  they  aim  to 
reign  ;  the  praise  of  men,  and  power  in  the  world,  are  their  re- 
ward, what  they  aim  at.  (2.)  The  policy  of  tyrants  ;  when  they 
aim  to  set  up  themselves,  they  sometimes  make  use  of  religion  as 
a  cloke  and  cover  for  their  ambition,  and  by  their  hypocrisy  come 
to  the  throne.  (3.)  The  danger  the  people  are  hi,  when  hypo- 
crites reign  ;  they  are  likely  to  be  ensnared  in  sin,  or  trouble,  or 
both.  Power,  in  the  hands  of  dissemblers,  is  often  destructive  to 
the  rights  and  liberties  of  a  people,  which  they  are  more  easily 
wheedled  out  of,  than  forced  out  of.  Much  mischief  has  been 
done  likewise  to  the  power  of  godliness,  under  the  pretence  of  a 
form  of  godliness.  (4.)  The  care  which  Divine  Providence  takes 
of  the  people,  to  prevent  this  danger,  that  the  hypocrite  reign  not; 
either  that  he  do  not  reign  at  all,  or  that  he  do  not  reign  long.  If 
God  has  mercy  in  store  for  a  people,  he  will  either  prevent  the 
rise,  or  hasten  the  ruin,  of  hypocritical  rulers. 

31.  Surely  it  is  meet  to  be  said  itnlo  God,  I  have 
borne  chastisement,  I  will  not  offend  «//_?/  more: 
.32.  That  which  I  see  not  teach  thou  me:  if  I  have 
done  iniquity,  I  xvill  do  no  more.  33.  Should  it 
he  according-  to  thy  mind  ?  he  will  recompense 
it,  whether  thou  refuse,  or  whether  thou  choose; 
and  not  I:  therefore  speak  what  thou  knowest, 
34.  Let  men  of  understandino:  tell  me,  and  let  a 
wise  man  hearken  unto  me.  35.  Job  hath  si)okeu 
without  knowledge,  and  his  words  icere  without 
wisdom,  aa.  My  desire  is  that  Job  may  be  tried 
unto  the  end,  because  of  liis  answers  for  wicked 
men.  37.  For  he  addeth  rebellion  unto  his  sin, 
he  clappeth  his  hands  among  us,  and  multiplieth 
his  words  against  God. 

In  these  verses, 

I.  Elihu  instructs  Job  what  he  should  say  under  his  affliction, 
u.  31,32.  Having  reproved  him  for  his  peevish  passionate  words, 
here  he  puts  better  words  into  his  mouth.  When  we  reprove  for 
what  is  amiss,  we  must  direct  to  what  is  good  ;  to  the  reproofs  oj 
instruction,  Prov.6. 23.  He  does  not  impose  it  upon  Job  to  use 
these  words,  but  recommends  it  to  him,  as  that  which  was  meet 
to  be  said.  In  general,  he  would  have  him  repent  of  his  miscon- 
duct, and  indecent  expressions,  under  his  affliction.  Job's  other 
friends  would  have  had  him  own  himself  a  wicked  man,  and  by 
overdoing  they  undid.  Eliiiu  will  oblige  him  only  to  own  that  he 
had.  In  the  management  of  this  controversy,  spoken  vnadvisedly 
with  his  lips.  Let  us  remember  this.  In  giving  reproofs,  and  not 
make  the  matter  worse  than  it  is  ;  for  the  stretching  of  the  crime 
may  defeat  the  jirospcution.  Elihu  drives  the  right  nail,  and  speeds 
accordingly.     He  directs  Job, 

1.  To  humble  himself  before  God  for  his  sins,  and  to  accept 
the  punishment  of  them  ;  "  /  hare  borne  chastisement.  What  [ 
suffer  comes  justly  upon  me,  and  therefore  I  will  bear  it,  and  not 
only  justify  God  in  it,  but  acknowledge  his  goodness."  Many  arc 
chastised,  that  do  n(it  bear  chastiseujcnt,  do  not  bear  it  well,  and 
so,  in  effect,  do  not  bear  it  at  all.  Penitents,  if  sincere,  will  take 
all  well  that  God  docs,  and  will  bear  chastisement  as  a  medicinal 
operation  intended  for  good. 

2.  To  nray  to  God  to  discover  his  sins  to  him  ;  (ir.  32.)  "  Thai 
which  I  see  not,  tecch  thou  me.  Lord,  upon  the  review,  I  find 
mi'.ch  amiss  in  me,  »nd  much  done  amiss  bv  me,  but  I  have  rca- 


Eefoip  Christ  1520. 


JOB,  XXXIV,  XXXV. 


The  Address  of  Elihii 


abomiiiafioiis,  wliicli,  throu2:h  tjnoianco,  mistake,  and  partiality 
to  in\self,  I  do  not  vet  see;  Lord,  gise  me  to  see  it,  awaken 
my  conscience  to  do  its  office  faillifiilly."  A  good  man  is  willing 
lo  know  the  worst  of  himself,  and  parliiuiaily,  under  affliction, 
desires  to  be  told  wherefore  God  conten<ls  with  him,  and  what 
God  designs  in  correcting  him. 

3.  To  promise  reformation;  (u.31.)  /will  not  offend  any  more. 
"  IJ  I  have  done  iniquity,  (or,  Seeing  I  have,)  /  will  do  so  no 
more;  whatever  thou  shall  discover  to  me  to  liave  bi'en  amiss,  hv 
thy  grace  I  will  amend  it  for  the  tiiture."  This  iinplies  a  coi  fVs- 
sion  that  we  have  offended,  true  remorse  and  gudlv  sorrow  for  (he 
offence,  and  a  humble  compliance  wi'ili  God's  d'sign  in  affiictnig 
ns,  which  is  to  part  between  us  and  our  sins.  The  penitent  here 
conip'etes  his  repentance;  for  it  is  not  enougli  to  be  sorry  for  our 
sins,  but  we  must  go  and  sin  no  more,  and,  as  here,  bind  our- 
selves willi  the  bond  of  a  fixed  resolution  never  more  to  return  to 
folly.  This  is  meet  to  be  said  in  a  steadfast  purpose,  and  meet  to 
he  said  to  God  in  a  solemn  promise  and  vow. 

I[.  He  reasons  with  him  concerning  his  discontent  and  uneasi- 
ness under  his  affliction,  r.  33.  We  arc  ready  to  think  every 
thing  that  concerns  us  should  be  just  as  we  would  ha\e  it;  but 
Elihu  here  shews,  l.That  it  is  absurd  and  unreasonable  to  expect 
it;  "  Should  it  be  according  to  thy  mind  '  No,  what  reason  for 
that?"  Elihu  here  speaks  with  a  great  deference  to  the  divine 
will  and  wisdom,  and  a  satisfaction  therein.  Ft  is  highly  fit  tliat 
every  tiling  should  be  according  to  God's  min<l.  Elihu  speaks 
also  with  a  just  disdain  of  the  j)retensions  of  those  tliat  are  proud, 
and  would  be  their  own  carvers;  Shovld  it  be  aciording  to  thy 
mind?  Should  we  always  have  the  good  we  have  a  mind  to 
enjoy  ?  We  should  then  wrongfully  encroach  upon  others,  and 
foolishly  ensnare  ourselves.  Must  we  never  be  afflicted,  because 
we  have  no  mind  to  it?  Is  it  fit  that  sinners  should  feel  no  smart, 
that  scholars  should  be  under  no  discipline?  Or,  if  we  must  be 
afflicted,  is  it  fit  that  we  should  choose  what  rod  we  will  be  beaten 
with?  No,  it  is  fit  that  every  thing  should  be  according  to  God's 
mind,  and  not  our's,  for  he  is  the  Creator,  and  we  arc  creatures; 
he  is  infinitely  wise  and  knowing,  we  are  foolish  and  short- 
sighted; he  is  in  one  mind,  we  are  in  many.  2.  That  it  is  in 
vain,  and  to  no  purpose,  to  expect  it;  "  He  will  recompense  it, 
whether  thou  refuse,  or  lehether  thou  choose.  God  will  lake,  his 
own  way,  fulfil  his  ow  n  counsel,  and  recompense  according  to  (he 
Bentence  of  his  ow  n  justice,  whether  thou  art  pleased  or  displeased  ; 
he  will  neither  ask  ihy  leave,  nor  ask  thy  advice,  but,  what  he 
pleases,  that  will  he  do;  it  is  therefore  thy  wisdom  to  be  easy, 
and  make  a  virtue  of  necessity ;  make  the  best  of  that  which  is, 
because  it  is  out  of  thv  power  to  make  it  otherwise.  If  thou 
pretend  to  choose  and  refuse,"  that  is,  "  to  prescribe  to  God,  and 
except  against  what  he  does,  so  will  not  I,  I  will  acquiesce  in  all 
he  does;  and  therefore  .<;peak  what  thou  knowest,  say  what  thou 
wilt  do,  whether  thou  wilt  oppose  or  submit.  The  matter  lies 
plain  before  thee;  be  at  a  point;  thou  art  in  God's  hand,  not  in  mine." 
III.  He  appeals  to  all  intelligent,  indifferent,  persons,  whether 
there  was  not  a  great  deal  of  sin  and  folly  in  that  which  Job  said. 

1.  He  would  have  the  matter  thoroughly  examined,  and  brought 
to  m  issue;  (i'.36.)  "My  desire  is  that  Job  may  be  tried  unto  the 
imd.  If  any  will  undertake  to  justify  what  he  has  said,  let  them 
do  it;  if  not,  let  us  all  agree  to  bear  our  testimony  against  it." 
Many  understand  it  of  his  trial  by  afflictions;  "  Let  his  troubles 
be  continued  till  he  be  thoroughly  humbled,  and  his  proud  s|)irit 
brouaht  down,  till  he  be  made  to  see  his  error,  and  to  retract 
what  he  has  so  presumptuously  said  against  God  and  his  pro- 
vidence.    Let  the  trial  be  continued  till  the  end  be  obtained." 

2.  He  appeals  both  to  God  and  man,  and  desires  the  judgment 
of  both  upon  it.  (1.)  Some  read  r.36.  as  an  appeal  to  God,  O 
my  Father,  let  Job  be  tried.  So  the  marcin  of  our  Bibles,  for  the 
same  word  signifies  my  desire,  and  my  father ;  and  .some  suppose 
that  he  lifted  up  his  eyes,  when  he  said  this,  meaning,  "  O  W)i/ 
Father  which  art  in  heaven,  let  Job  be  tried  till  he  be  subdued." 
When  we  are  praying  for  the  benefit  of  afflictions  either  to  our- 
selves or  others,  we  must  eye  God  as  a  Father,  because  they  are 
/n.th»lv  corrections,  and  a  part  of  our  filial  education,  Heb.  12.  7. 


(2.)  He  appeals  to  llie  by-standers;  (i'.34.)   "Let  men  of  under, 
standing  tell  me,  whether  they  can   put  any  more  favourable  con- 
struction upon  Job's  words  than  I  have  l)ut,  and  whether  he   harl 
not  spoken  very  ill,   and  ought  not  to  cry  Peccavi—l  have  dime 
wrong."  In  what  Job  had  said,  he  thought  it  ap|)eared,  [  1.]  That 
he  did  not  rightly  understand  himself,    but   had   talked  foolishly, 
V.  35.   He  cannot  say  that  Job  is  witlioul  knowledge  and  wisdoui; 
but,  in  this  matter,  he  has  spoken  withdut  knowledge,  and,  what- 
ever his  heart  is,  his  words  are  wilhout  prudence.   Wh;.t  he  saiil  to 
his  wife,  may  be   retorted  upon  himself,   (He  speaks  a.^ one  of  the 
foolish  men  speak,)  and  for  t'le  same  reason,  Shall  we  not  receive 
evil  as   well  as  good,   al  God's  hand!  c/(.2.  10.     Sometimes  we 
need  a:nil  deser\e  those  reproofs  ourselves,  which  we  have  gi\cn  to 
others.    Those  that  reproach  God's  wisdom,  really  reproach  their 
own.     [2.]  That  he  had  not  a  due  regard  to  God,  but  hud  talked 
wickedly.    If  what  he   has  said  be  tried  to  the  end,  that  is,  if  one 
put  it  to  the  utmost  stretch,  and   make  the  worst  of  it,   it  will  be 
found.   First,  That  he  has  taken    part  with  God's  enemies.     His 
answers  have  been   for  wicked  men,   that  is,  what  he  had  said, 
tends  lo  strengthen  the  hands,  and  harden  the  hearts,  of  wicked 
people  in  their  wickedness,   he  having  carried  the  niattpr  of  their 
prosperity  much  further  than  he  needed.     Let  wicked  men,    like 
Baal,  plead  for  ihemsehes,  if  they  will,  but  far  be  it  from  us  thai 
we  should  answer  for  them,  or  say  any  thing  in  favour  of  them. 
Secondly,   That  he  has  insulted  Gud's  friends,  and  hectored  o\er 
them;    "  He  elappelh  his  hands  among  us;    and    if  he    he    not 
thoroughly  tried  an<l   hiimbled,   will  grow  yet   more  insolent   and 
imperious,  as  if  he  had  gotten  the  day,  and  silenced  us  all."    To 
speak  ill  is  bad  enough,   but  to  clap  our  bands,  and  triumph  in  it 
when  we  have  done,  as  if  error  and  passion  had  won  the  victory, 
is  much  worse.      Thirdly,  That  he  has  spoken  against  God  him- 
self,  and,  by  standing  to  what  he  had  said,  added  rebellion  to  his 
sin.     To  speak,  though  but  one  word,  against  God,  by  whom  we 
speak,  and  for  whom  we  ought  to  speak,   is  a  great  sin;  what  is 
it  then  to  multiply  words  against   him,    as   if   we  woulil   out-talk 
him?     What  is    it   to   repeat    them,   instead    of  unsaying   them? 
Those  thai  ha\e  sinned,   and,  when  they  are   called  to   repent, 
thus   go  on   frowardiv,   add   rebellion  to  their   sin,  and  make  it 
exceeding  sinfui.       Errure  possum,   hierctictis  esse  nolo — /  may 
fall  into  error,  hut  I  will  not  plunge  into  heresy. 

CHAP.  XXXV. 

Job  being  still  silent,  Elihu  follows  his  blow,  and  here,  a  third  time,  vndertakea 

to  shew  him  that  lie  had  spoken  auiiss,  nnd  oujiht  to  recant.  Three  improper 
sui/in;rs  lie  here  charges  hint  ivith,  nnd  returns  answer  to  (Item  distinctlij 
I.  He  liad  represented  religion  us  an  indifferent,  nnprofituhle ,  tiling,  icliiih 
God  enjoins  for  his  own  sake,  not  for  our's;  Elihu  evinces  the  contrary, 
V.  1 .  .8.  II.  He  had  complained  of  God  as  deaf  to  the  cries  of  the  oppressed, 
against  which  imputation  Elihu  here  justifies  God,  )'.9..13.  ///.  He  had 
despaired  of  the  return  of  God's  favour  to  him,  because  it  teas  so  long  d^er- 
red,  but  Elihu  shews  him  tite  true  cause  of  the  delay,  v.  14.  .10. 

1.  XT^LIHU  spake  moreover,  and  said,  2.Think- 
JCLi  est  thou  this  to  be  right,  t/tat  thou  saidst, 
My  righteousness  is  more  ihan  God's?  3.  For  thou 
saidst,  What  advantage  will  it  be  unto  thee?  and. 
What  profit  shall  I  have,  if  I  be  cleansed  from  my 
sin?  4.  I  Avill  answer  thee,  and  thy  companions 
with  tliee.  5.  Look  unto  the  heavens,  and  see; 
and  behold  the  clouds  which  are  higher  than  thou. 
6.  If  thou  sinnest,  what  doest  thou  against  him? 
or  if  ihy  transgressions  be  multiplied,  what  doest 
thou  unto  him?  7.  If  thou  be  righteous,  what  gives! 
thou  him?  or  what  receiveth  he  of  thine  hand? 
8.  Thy  wickedness  may  hurt  a  man  as  thou  art; 
and  thy  righteousness  may  pj-ofit  the  son  of  man. 

We  have  here, 

I.  The  bad  words  which  Elihu  charges  upon  Job,  v.i,  ».     To 


Before  Chiist  1520. 


JOB,  XXXV. 


The  Address  of  Elihu. 


I'vince  the  badness  of  lliem,  he  appeals  to  hii.iseh",  and  his  own 
sv>ber  thoughts,  in  the  reflection,  Thinkest  thou  this  to  be  right? 
Tliis  intimates,  1.  Ehhu's  confidence  that  the  reproof  he  now 
U^ave  was  just,  for  he  could  refer  the  judgment  of  it  even  to  Jol> 
himself.  They  that  have  truth  and  equity  on  their  side,  sooner  or 
later  will  have  every  man's  conscience  on  llieir  side.  2.  His  good 
opinion  of  Job,  that  he  thought  better  tlian  he  spake,  and  that, 
though  he  had  spoken  amiss,  yet,  when  he  perceived  his  mistake, 
he  would  not  stand  to  it.  When  we  have  said,  in  our  haste,  that 
w  hich  was  not  right,  it  becomes  us  to  own  that  our  second  thoughts 
convince  us  that  it  was  wrong. 

Two  things  Elihu  here  reproves  Job  for  ; 

(1.)  For  jiistifyinf!  himself  more  than  God,  which  was  the  thing 
that  first  provoked  him  ;  (c/(.32.  2.)  "  Thou  hast,  in  effect,  said, 
My  riglitennsness  is  more  than  God's,'"  that  is,  "  I  have  done 
more  for  God  than  ever  he  did  for  me;  so  that,  when  the  accounts 
ave  balanced,  he  vill  be  brought  in  Debtor  to  me.  As  if  Job 
tl\o\in;ht  his  services  had  been  paid  less  than  they  deserved,  and 
!'i<  sins  punished  more  than  they  deserved  ;  which  is  a  most  unjust 
and  wicked  thought  for  any  man  to  harbour,  and  especially  to 
litter.  When  Job  insisted  so  much  upon  his  own  integrity,  and  the 
sovirity  of  God's  dealings  with  him,  he  did,  in  effect,  say,  My 
righteousness  is  more  than  God's;  whereas,  though  we  be  ever  so 
good,  and  our  afflictions  ever  so  great,  we  are  chargeable  with 
iinria-hteousness,  and  God  is  not. 

C2.)  For  disowning  the  benefits  and  advantaccs  of  religion, 
because  he  suffers  these  things;  What  profit  shall  I  hare  if  I  be 
cleansed  from  nn/  sin?  ti.  3.  This  is  gathered  from  ch.9.  30,  31. 
Though  I  make  my  hands  ever  so  clean,  what  the  nearer  am  \? 
Thou  shalt  plunge  me  in  the  ditch.  And  c/t.lO.  15.  Jf  I  be 
tricked,  tvoe  to  me;  but  if  I  be  riahteous,  it  is  all  one.  The 
psalmist,  when  he  compared  his  own  afflictions  with  the  prosperity 
>■>!  the  wicked,  was  tempted  to  say.  Verily  I  have  cleansed  iny 
heart  in  vain,  Ps.73. 13.  And  if  Job  said  so,  he  did,  in  effect, 
say,  Mil  righteousness  is  more  than  God's;  (v.l.)  for  if  he  got 
nothing  by  his  religion,  God  was  more  beholden  to  him  than  he 
was  to  God.  But  though  there  might  be  some  colour  for  it,  yet  it 
was  not  fair  to  charge  these  words  upon  Job,  when  he  himself  had 
made  them  the  wicked  words  of  prospering  sinners,  (ch.1\.  15.) 
What  profit  shall  we  have,  if  we  pray  to  him?  and  had  imme- 
diately disclaimed  them,  (r.  IG.)  The  counsel  of  the  wicked  is  far 
from  me.  It  is  not  a  fair  way  of  disputing,  to  charge  men  with 
those  consequences  of  their  opinions,  which  they  expressly  re- 
nounce. 

II.  The  good  answer  which  Elihu  gives  to  this;  (ii.  4.)  "  I  will 
undertake  to  answer  thee,  and  thy  companions  with  thee,"  that  is, 
•'  all  those  that  approve  thy  sayings,  and  are  ready  to  justify  thee 
in  them;  and  all  others  that  say  as  thou  sayest:  I  have  that  to 
tUcT  which  will  silence  them  all."  To  do  this,  he  has  recourse 
*o  his  old  maxim;  (cA.33. 12.)  Tliat  God  is  greater  than  man. 
That  is  a  truth,  which,  if  duly  improved,  wi  1  serve  many  good 
purposes,  and  this  particularly,  to  prove  that  God  is  Debtor  to  no 
man.  The  greatest  of  mt.i  may  be  a  debtor  to  the  meanest,  but 
such  is  the  infinite  disproportion  between  God  and  man,  that  the 
great  God  cannot  possibly  receive  any  benefit  bv  man,  and  there- 
fore cannot  be  supposed  to  lie  under  any  obligation  to  man ;  for  if 
he  be  obliged  by  his  purpose  and  promise,  it  is  only  to  himself. 
That  is  a  challenge  which  no  man  can  take  up,  (({.om.ll.  35.) 
Who  hath  first  given  to  God,  let  him  prove  it,  and  it  shall  be 
recompensed  to  him  again.  Why  should  we  demand  it,  as  a  just 
debt,  to  gain  by  our  religion,  (as  Job  seemed  to  do,)  when  the 
God  we  serve  does  not  gain  by  it? 

1.  Elihu  needs  not  prove  that  God  is  above  man;  it  is  agreed 
by  ull ;  but  he  endeavours  to  affect  Job  and  us  with  it,  by  an 
ocular  demonstration  of  the  height  of  the  heavens  and  the  clouds, 
V.5.  They  are  far  above  us,  and  God  is  far  above  them;  how 
much  then  is  he  set  out  of  the  reach  either  of  our  sins  or  of  our 
servives!  Look  unto  the  heavens,  and  behold  the  clouds.  God 
made  man  erect,  C'cclunir/ve  tuerijnssit — And  hade  him  lookup  to 
heaven.  Idolaters  looked  up,  and  worshipped  the  hosts  of  heaven, 
the  iyxn,  moon,  and  stars;   but  we  nitist  Icnk  up  to  heaven,   and 


worship  the  Lord  of  those  hosts.  They  are  higher  than  we, 
but  God  is  infinitely  above  them.  His  glory  is  above  the  hea- 
vens, (Ps.8. 1.)  and  the  knowledge  of  him  higher  than  heaven, 
cA.  11.8. 

2.  But  hence  he  infers  that  God  is  not  affected,  either  one  way 
or  other,  by  any  thing  that  we  do. 

(1.)  He  owns  that  men  may  be  either  bettered  or  dan>aged  by 
what  we  do;  (d.8.)  Thy  wickedness,  perhaps,  may  hurt  a  man  as 
thou  art,  may  occasion  him  trouble  in  his  outward  concerns.  A 
wicked  man  may  wound,  or  rob,  or  slander,  his  neighbour,  o 
may  draw  him  into  sin,  and  so  prejudice  his  soul.  Thy  righteous- 
ness, thy  justice,  thy  charity,  thy  wisdom,  thy  pietv,  may,  perhaps, 
profit  the  son  of  man;  our  goodness  extends  to  the  saints  that  art; 
in  the  earth,  Ps.l6.  3.  To  men  like  ourselves,  we  are  in  a  capa- 
city cither  of  doing  injury,  or  of  shewing  kindness.  And  in  both 
these  the  sovereign  Lord  and  Judge  of  all  will  interest  himself,  will 
reward  those  that  do  good,  and  punish  those  that  do  hurt,  to  their 
fellow-creatures  and  fellow-subjects;  but, 

(2.)  He  utterly  denies  that  God  can  really  be  either  prejudiced, 
or  advantaged,  by  what  any,  even  the  greatest  of  all  the  men  ol 
the  East,  do,  or  can  do. 

[1.]  The  sins  of  the  worst  sinners  are  no  damage  to  him; 
(v.  6.)  "  Jf  thou  si?incst  w'lUuWy,  and  of  malice  prepense,  against 
liini,  with  a  high  hand,  nay,  if  thy  transgressions  be  multiplied, 
and  the  acts  of  sin  be  ever  so  often  repeated,  yet  what  doest  thou 
against  him?''  This  a  challenge  to  the  carnal  mind,  and  defies 
the  most  daring  sinner  to  do  his  worst.  It  speaks  much  for  the 
greatness  and  glory  of  God,  that  it  is  not  in  the  power  of  his 
worst  enemies  to  do  him  any  real  prejudice.  Sin  is  said  to  be 
against  God,  because  so  the  sinner  intends  it,  and  so  he  takes  it, 
and  it  is  an  injury  to  his  honour;  yci'ilcannoi  do  any  thing  against 
him.  The  malice  of  sinners  is  impotent  malice:  it  cannot  destroy 
his  being  or  perfections,  cannot  dethrone  him  from  his  power  and 
dominion,  cannot  diminish  his  wealth  and  possessions,  cannot 
di.sturb  his  ]ieace  and  repose,  cannot  defeat  his  counsels  and 
designs,  nor  can  it  derogate  from  his  essential  glory.  Job  there- 
fore erred  in  saying,  What  profit  is  it  that  lam  cleansed  from 
my  sin?  God  was  no  Gainer  by  his  reformation;  who  then  would 
gain,   if  he  himself  did  not? 

[2.]  The  services  of  the  best  saints  are  no  profit  to  him;  (t,-.  7.) 
If  thou  be  righteous,  trhat  givest  thou  him?  He  needs  not  our 
service;  or,  if  he  did  want  to  have  the  work  done,  he  has  better 
hands  than  ours  at  command.  Our  religion  brings  no  accession 
at  all  to  his  felicity.  He  is  so  far  from  being  beholden  to  us,  that 
we  are  beholden  to  him  for  making  us  righteous,  and  accepting 
our  righteousiicss ;  and  therefore  we  can  demand  nothing  from 
him,  nor  have  any  reason  to  complain  if  we  have  not  what  we 
expect,   but  to  be  thankful  that  we  have  better  than  we  deserve. 

9.  By  reason  of  the  multitude  of  oppressions 
they  make  the  oppressed  to  cry :  they  cry  out  by 
reason  of  the  arm  of  the  mighty.  10.  But  none 
saith,  Where  is  God  my  Maker,  who  giveth  songs 
in  the  night;  11.  Who  teacheth  us  more  than  the 
beasts  of  the  earth,  and  maketh  us  wiser  than  the 
fowls  of  heaven?  12.  There  they  cry,  but  none 
giveth  answer,  because  of  the  pride  of  evil  men. 
13.  Surely  God  will  not  hear  vanity,  neither  will 
the  Almighty  regard  it. 

Elihu  here  returns  answer  to  another  word  that  Job  had  said, 
which,  he  thought,  reflected  much  upon  the  justice  and  goodness 
of  God,  and  therefore  ought  not  to  pass  without  a  remark.  Ob- 
serve, 

I.  What  it  was  that  Job  complained  of;  it  was  this.  That  God 
did  not  regard  the  cries  of  the  oppressed  against  their  oppressors; 
((•.9.)  Bti  reason  rf  the  multitude  of  oppressions,  the  many  hard- 
ships which  proud  tyrants  put  upon  poor  people,  and  the  barba- 
rous usage  they  give  llicm,   tlicy  make  the  oppressed  to  cry ;  but 


cfo  e  Christ  1520. 


JOB,  XXXV. 


The  Addiess  «af  Elihu. 


it  is  to  no  purpose,  God  does  not  appear  to  right  tliein.  Tliey 
cry  out,  lliey  cry  on,  by  reason  of  the  arm  of  the  mighty,  which 
lies  heavy  upon  theni.  This  seems  to  refer  to  those  words  of  Job, 
(ch.  24.  12.)  3Ien  groan  Jrom  out  nf  the  city,  and  the  soxtl  of  th» 
wounded  cricth  out  against  the  oppressors,  yet  God  lays  not  folly 
to  them,  does  not  reckon  with  them  for  it.  This  is  a  thing  that 
Job  knows  not  what  to  make  of,  nor  how  to  reconcile  to  the 
justice  of  God  and  his  government.  Js  there  a  righteous  God, 
andean  it  be  that  he  should  so  slowly  hear,  so  slowly  see? 

II.  How  Elihu  solves  the  difficulty :  If  the  cries  of  the  oppressed 
he  not  heard,  the  fault  is  not  in  God,  he  is  ready  to  hear  and 
help  them,  but  the  fault  is  in  thenisel\cs;  they  ask  and  have  not, 
but  it  is  because  they  ask  amiss,  James,  4.  3.  They  cry  out,  by 
reason  of  the  arm  of  the  mighty,  but  it  is  a  complaining  cry,  a 
wailing  cry,  not  a  penitent  prajing  cry,  the  cry  of  nature  and 
passion,  not  of  grace.  See  Hos.  7.  14.  Thry  have  not  cried 
unto  me  ivith  their  heart  when  they  hoivled  upon  their  beds.  How 
then  can  we  expect  that  they  should  be  answered  and  relieved  ? 

1.  They  do  not  inquire  after  God,  nor  seek  to  acquaint  them- 
selves with  him,  under  their  affliction;   (y.  10.)     But  ?tone  saith, 

yVherc  is  God  my  Maker?  Afflictions  are  sent  to  direct  and 
((uicken  us  to  inquire  early  after  God,  Ps.78.  34.  But  many,  that 
groan  under  great  oppressions,  never  mind  God,  nor  take  notice 
of  his  hand  in  their  troubles  ;  if  they  did,  they  would  bear  their 
troubles  more  patiently,  and  be  more  benefited  by  them.  Of  the 
many  that  are  afflicted  and  oppressed,  few  get  the  good  they 
might  get  by  their  affliction.  It  should  drive  them  to  God,  but  how 
seldom  is  this  the  case  1  It  is  lamentable  to  see  so  little  religion 
among  the  poor  aud  miserable  part  of  mankind.  E\ery  one  com- 
plains of  his  troubles;  but  none  saith.  Where  is  God  my  3Iaker? 
that  is.  None  repent  of  their  sins,  none  return  to  him  that  smites 
them,  none  seek  the  face  and  favour  of  God,  and  tiiat  comfort  in 
hira  which  would  balance  their  outward  afflictions.  They  are 
wholly  taken  up  wilh  the  wretchedness  of  their  condil ion,  as  if  that 
would  excuse  them  in  living  without  (iod  in  the  world,  which 
should  engage  them  to  cleave  the  more  closely  to  him.  Observe, 
(1.)  God  is  our  Maker,  the  Author  of  our  being,  and,  under  that 
notion,  it  concerns  us  to  regard  and  remember  him,  Eccl.  12.  1. 
God  my  Makers,  in  the  plural  number;  which  some  think  is,  if 
not  an  indication,  yet  an  intimation,  of  the  Trinity  of  persons  in 
the  unity  of  the  Godhead  ;  let  us  make  man.  (2.)  It  is  our  dutv 
therefore  to  inquire  after  him.  Where  is  he,  that  we  may  pay 
our  homage  to  him,  may  own  our  dependence  upon  him,  and 
obligations  to  him?  Where  is  he,  that  we  may  apply  ourselves  td 
him  for  maintenance  and  protection,  may  receive  law  from  him, 
and  may  seek  our  happiness  in  his  favour,  from  whose  power  we 
received  onr  being  !  ( 3.)  It  is  to  be  lamented,  that  he  is  so  little 
inquired  after  by  the  children  of  men.  All  are  asking,  Where  is 
mirth?  Where  is  weilth  ?  Where  is  a  good  bargain?  But  none 
ask,  \Yhere  is  God  my  Maker  ? 

2.  They  do  not  take  notice  ol  the  mercies  they  enjoy  in  and 
under  their  afflictions,  nor  are  thankful  for  them,  and  therefore 
cannot  expect  that  (Jiod  sliciuld  deliver  them  out  of  their  afflic- 
tions. (1.)  He  provides  for  <;ur  inward  comfort  and  jov  under 
our  outward  troubles,  and  we  ought  to  make  use  of  that,  and  wair 
his  time  for  ll-.e  removal  of  onr  troubles.  He  gives  songs  in  the 
night,  that  is,  when  our  condition  is  ever  so  dark,  and  sad,  and 
melancholv,  there  is  that  in  God,  in  his  providence  and  promise, 
which  is  sufficient,  n"t  only  to  support  us,  but  to  fill  us  wilh  jo\ 
and  consolation,  and  enable  ns,  in  every  thing,  to  give  thanks, 
and  even  to  rejoice  in  tribulation.  When  we  only  pore  upon  the 
Rfllitlions  we  are  under,  and  neglect  the  consolations  of  God 
which  are  treasured  up  tor  us,  it  is  just  with  God  to  reject  our 
prayers.  (2.)  He  preserves  to  us  the  use  of  our  reason  and 
understanding;  (u.  11.)  wlin  leaches  us  more  than  the  beasts  of  \ 
lie  earth,  that  is,  who  has  endued  us  with  more  noble  powers 
ir-d  faculties  than  they  are  endued  with,  and  has  made  us  capable 
rf  more  excellent  pleasures  and  employments  here  and  for  ever. 

ow  this  comes  in  here,  [1.]  As  that  which  furnishes  us  with 
atter  for  thanksgiving,  even  under  the  heaviest  bnrtiien  of  afflic- 
on.     Whatever  we  are  deprived  of,  we  have  our  inuucrtal  souls.  | 


those  jewels,  more  worth  than  all  the  world,  continued  to  us; 
even  those  that  kill  the  body,  cannot  hurt  them.  And  if  out 
affliction  prevail  not  to  disturb  the  exercise  of  their  faculties,  Lul 
we  enjoy  the  use  of  our  reason,  and  the  peace  of  onr  consciences, 
we  have  much  reason  to  be  thankful,  how  pressing  soever  our 
calamities  otherwise  are.  [2.]  As  a  reason  why  we  should,  under 
our  afflictions,  inquire  after  God  our  Maker,  and  seek  unto  him. 
This  is  the  greatest  excellency  of  reason,  that  it  makes  us  capable 
of  religion,  aud  it  is  in  that  especially  that  we  are  taught  more 
than  the  beasts  and  the  foivls.  They  have  wonderful  instincts  and 
sagacities  in  seeking  out  their  food,  their  physic,  their  shelter; 
but  none  of  them  are  capable  of  inquiring,  Where  is  God  my 
Maker?  Something  like  logic,  arid  philosophy,  and  politics,  has 
been  observed  among  the  brute-creatures,  but  never  any  thing  of 
!  divinity  or  religion;  these  are  peculiar  to  man.  If,  therefore,  the 
[  oppressed  only  cry  by  reason  of  the  arm  of  the  mighty,  aud  do 
I  not  look  up  to  God,  they  do  no  more  than  the  brutes,  (who 
I  complain  when  they  are  hurt,)  aud  they  forget  that  instruction 
and  wisdom  by  which  they  are  advanced  so  far  above  them.  God 
relieves  the  brute-creatures,  because  they  cry  to  him  according  to 
the  best  of  their  capacity,  Ps.  104.  21.  c/i.  38.  41.  But  what 
reason  have  men  to  expect  relief,  who  are  capable  of  inquiring 
after  God  as  their  Maker,  and  yet  cry  to  him  no  otherwise  than 
as  brutes  do  ? 

I  3.  They  are  proud  and  unhumbled  under  their  afflictions, 
I  which  were  sent  to  mortify  them,  and  to  hide  pride  from  them' 
(«;.  12.)  There  they  cry,  there  they  lie  exclaiming  against  their 
oppressors,  and  filling  the  ears  of  all  about  them  with  their 
complaints,  not  sparing  to  reflect  upon  God  himself  and  his  pro- 
vidence ;  but  none  give  answer.  God  does  not  work  deliverance 
for  them,  aud  perhaps  men  do  not  much  regard  them ;  and  why 
so?  It  is  because  of  the  pride  of  evil  men;  they  are  evil  men; 
they  regard  iniquity  in  their  hc^lrts,  and  therefore  God  will  not 
hear  their  prayers,  Ps.  66.  18.  Isa.  1.  15.  God  hears  not  such 
sinners.  They  have,  it  may  be,  brought  themselves  into  trouble 
by  their  own  wickedness,  they  are  the  Devil's  poor;  and  then  who 
can  pity  them  ?  Yet  this  is  not  all ;  they  are  proud  still,  therefore 
they  do  not  seek  unto  God;  (Ps.lO.  4.)  or  if  they  do  cry  unto  him, 
therefore  he  does  not  give  answer,  for  he  hears  only  the  desire  oj 
the  humble,  (Ps.  10.  17.)  aud  delivers  those  by  his  providence, 
whom  he  has  first,  by  his  grace,  prepared  and  made  fit  for 
deliverance  ;  and  that  we  are  not,  if,  under  humbling  afflictions, 
our  hearts  remain  unhumbled,  and  pride  unmortified.  The  case 
is  plain  then.  If  we  cry  to  God  for  the  removal  of  the  oppression 
and  affliction  we  are  under,  and  it  is  not  removed,  the  reason  is, 
not  because  the  Lord's  hand  is  shortened,  or  his  ear  heavy,  but 
because  the  affliction  has  not  done  its  work;  we  are  not  sufficiently 
humbled,  and  therefore  must  thank  ouiselves  that  it  is  continued. 
4.  They  are  not  sincere  and  upright  and  inward  wilh  God, 
in  their  supplications  to  him,  and  therefore  tie  does  not  hear  and 
answer  lliein;  ((.■.  13.)  God  will  not  hear  vanity,  that  is,  the 
hypocritical  praver,  which  is  a  vain  prayer,  coming  out  of  feigned 
lips.  It  is  a  vanity  to  think  that  God  should  hear  it,  who  searches 
the  heart,  and  requires  truth  in  llic  inward  part. 

14.  A1iIk)ii;;Ii  llioii  s;tyc,s|  ihnii  slialt  not  see  hiin, 
ijet  judgment  «5  befofe  him;  therefofe  trust  thou 
in  him.  15.  But  now,  because  it  is  not  so,  he 
hath  visited  in  his  anger ;  yet  he  knoweth  it  not 
m  great  extremity:  16.  Therefore  cloth  Job  open 
his  mouth  in  vain;  lie  multipheth  words  without 
knowledge. 

Here  is, 

I.  Another   improper   word,    for  which   Elihu   reproves   Job; 
(v.  14.)    Thou  saycst  thou  shall  not  see  him;  that  is,  (1.)  "Thou 
complainest   that   thou  dost  not   understand  the  meaning  of  his 
severe  dealings  willi  thee,  nor  discern  the  drift  and  design  of  them, 
oA.23.  R   0.  ^  Aud,   (2.)  "Thou  despaircst  of  seeing  his  gracious 


Before  Christ  1520. 


JOB,  XXXV,  XXXVI. 


The  Address  of  £iihu. 


returns  to  thee,  of  seeing  better  dajs  again,  and  art  ready  to  giv^ 
up  all  for  cone;"  as  Hczekiah,  (Isa.  38.  11.)  /  shall  not  see  the 
Lord.  As,  when  we  are  in  prosperity,  we  are  ready  to  think  our 
niountain  will  never  be  brought  low;  so,  when  we  are  in  adver- 
sity, we  are  ready  to  think  our  valley  will  never  be  filled,  but,  in 
both,  to  conclude  that  to-morrow  must  be  as  this  day,  which  is  as 
absurd  as  to  think  that  the  weather,  when  it  is  either  fair  or  foul, 
will  be  always  so,  that  the  flowing  tide  will  always  flow,  or  the 
ebbing  tide  will  aUvavs  ebb. 

II.  The  answer  which  Elihu  gives  to  this  despairing  word  that 
Job  had  said,  which  is  this, 

( 1.)  That,  when  he  looked  up  to  Gad,  he  had  no  just  reason  to 
speak  thus  despairingly;  Jitdf/ment  is  before  him,  that  is,  "He 
knows  what  he  has  to  do,  and  will  do  all  in  infinite  wisdom  and 
justice;  he  has  the  entire  plan  and  model  of  providence  before 
him,  and  knows  what  he  will  do,  which  we  do  not,  and  therefore 
we  understand  not  what  lie  does.  There  is  a  day  of  judgment 
before  him,  when  all  the  seeming  disorders  of  Providence  will 
be  set  to  rigiits,  and  the  dark  chapters  of  it  will  be  expounded. 
Then  thou  slialt  see  the  full  meaning  of  these  dark  events,  and 
the  final  jieriod  of  these  dismal  events;  then  thou  shalt  see  iiis 
face  with  joy;  therefore  trust  in  him,  depend  upon  him,  wait  for 
him,  and  believe  that  the  issue  will  he  good  at  last."  When 
we  consider  that  God  is  infinitely  wise,  and  righteous,  and  faith- 
ful, and  that  he  is  a  God  of  judgment,  (Isa.  30.  18.)  we  shall  see 
'.o  reason  to  despair  of  relief  from  him,  but  all  the  reason  in  the 
.vorld  to  hope  in  him,  that  it  will  come  in  due  time,  in  the  best 
time. 

(2.)  That,  if  he  had  not  yet  seen  an  end  of  his  troubles,  the 
reason  was.  Because  he  did  not  thus  trust  in  God,  and  wait  for 
him;  (i>.  15.)  "  Because  it  is  not  so;  because  thou  dost  not  thus 
trust  in  him,  therefore  the  affliction  which  came  at  first  from  love. 
has  now  displeasure  mixed  with  it.  Now  God  has  visited  thee  "rn 
his  anger,  taking  it  very  ill  that  thou  canst  not  find  in  Ihy  heart  to 
trust  him,  but  harbourest  such  hard  misgiving  thoughts  of  hinj." 
If  there  be  any  mixtures  of  divine  wrath  in  our  afflictions,  we 
may  thank  ourselves,  it  is  because  we  do  not  behave  aright  under 
them;  we  quarrel  with  God,  are  fretfid  and  impatient,  and  dis- 
trustful of  the  Divine  Providence.  This  was  Job's  case;  ne 
foolishness  of  man  perverts  his  way,  and  then  his  heart  frets 
against  the  Lord;  (Prov.  19.  3.)  yet  Elihu  thinks  that  Job,  beijig 
in  great  extrcmitv,  did  not  know  and  consider  that  as  he  should, 
that  it  was  his  own  fault  that  he  was  not  yet  delivered. 

He  concludes,  therefore,  that  Job  opens  his  month  in  vain, 
{v.  16.)  in  complaining  of  his  grievances,  and  crying  for  redress, 
or  in  justifying  himself,  and  clearing  \\\)  his  own  innocency ;  it  is 
all  in  vain,  because  he  does  not  trust  in  God  and  wnit  for  him,  and 
had  not  a  due  regard  to  him  in  his  afflictions.  He  had  said  a 
great  deal,  had  multiplied  words,  but  all  without  knowledge;  all 
to  no  purpose,  because  he  did  not  encourage  himself  in  God,  and 
humble  himself  before  him.  It  is  in  vain  for  us  either  to  appeal 
to  God,  or  to  acquit  ourselves,  if  we  do  not  study  to  answer  the 
end  for  which  affliction  is  sent;  and  in  vain  to  pray  for  relief,  if 
we  do  not  trust  in  God:  let  not  that  man  who  distrusts  God,  think 
that  he  shall  reeeive  any  thin;/  from  him,  James,!.  7.  Or  this 
may  refer  to  all  that  Job  had  said.  Having  shewed  the  absurdity 
of  some  passages  in  his  discourse,  he  concludes  that  there  were 
many  other  passages  which  were,  in  like  manner,  the  fruits  of  his 
ignorance  and  mistake.  He  did  not,  as  his  other  friends,  condemn 
him  for  a  hypocrite,  but  charges  him  only  with  iNIoses's  sin, 
speaking  unadvisedly  with  his  lips,  when  his  spirit  was  provoked. 
■>Vhen  at  any  time  we  do  so,   fand  who  is  there  that  offends  not  in 


word  ?)  it  is  a  niercv  to  be  told  of  it,  and  we  must  take  it  patiently 
and  kindly,  as  Job  did;  not  repeating,  but  recanting,  what  we  have 
«aid  amiss. 

CHAP.   XXXVI. 

LiVni,hiwitif;  larj^ebj  rrproved  Jnhfnr  an  me  of  his  vnadtiscd  sperclus,  which 
Job  had  nnlhinsio  say  in  the  xindicniion  of,  here  comes  more  ^eiiernllii  to  set 
him  to  rif^hts  in  Ids  notions  of  God's  dealings  irith  him.  His  other  friends 
had  stood  in  it,  that,  because  he  irns  a  wicked  man.  therefirc  his  afflictions 
vxre  to  great  ar,d  so  lonp.      But  Elihu  onlu  mciintoinul  that  ihe  y'fl,elint  wm 


sent  for  Ids  trial,  and  that,  Uiercfoie,  <t  tens  lengthened  out,  hccauss  Job  a^y 
not,  as  yet,  thoroughly  humbled  under  it,uui  had  duly  accommodated  liimsdj 
to  it.  He  urges  many  reasons,  taken  from  the  ii-iidom  and  rigliteoHsness  oi 
God,  his  care  of  his  people,  and  especially  his  greatness  and  almig hi y  power, 
with  u'hich,  in  this  and  the  following  chapter,  he  pcr.suttdes  him  to  submit  to 
the  hand  of  God.  Here  ue  hace,  I,  His  preface,  i.  2..-1.  //.  Ihe  account 
he  gices  of  the  methods  of  God's  providences  Inward  the  children  of  men, 
according  as  they  conduct  them.selces,  t'.  5..1o.  ///.  The  fair  warning  and 
good  counsel  he  gives  to  Job  thereupon,  f.  I0..21.  IV.  His  demonstration 
of  God's  sovereignly  and  omnipotence,  which  he  gives  instarices  of,  in  the 
operations  of  common  providence,  and  which  is  a  reason  ivhy  we  should  all 
submit  to  him  in  his  dealings  with  us,  v.  22..  33.  This  he  prosecutes,  and 
enlarges  upon,  in  the  following  chapter. 

1.  TT^LIHU  also  proceeded,  and  said,  2.  Suffer 
X_Li  me  a  little,  and  I  will  shew  thee  that  / 
/lave  yet  to  speak  in  God's  behalf.  3.  I  will 
fetch  my  ktiowledge  from  afar,  and  will  ascribe 
righteousness  to  my  Maker.  4.  For  truly  my  words 
s/idl/  not  be  false:  he  that  is  perfect  in  knowledge, 
is  with  thee. 

Once  more  Elihu  begs  the  patience  of  the  auditory,  and  Job's 
particularly,  for  he  has  not  said  all  that  he  has  to  say,  but  he  will 
not  detain  them  long.  Stand  about  me  a  little;  so  some  read  it, 
V.  2.  "  Let  me  have  your  attendance,  your  attention,  a  while 
longer,  and  I  will  speak  but  this  once,  as  plainly  and  as  much  to 
the  purpose  as  I  can."     To  gain  this,  he  pleads, 

1.  That  he  had  a  good  cause,  a  noble  and  fruitful  subject;  / 
have  yet  to  speak  on  God's  behalf.  He  spake  as  an  advocate  for 
God,  and  therefore  might  justly  expect  the  ear  of  the  court. 
Some,  indeed,  pretend  to  speak  on  God's  behalf,  who  really  speak 
for  tliemselves;  but  those  who  sincerely  appear  in  the  cause  of 
God,  and  speak  in  behalf  of  his  honour,  his  truths,  his  ways,  his 
people,  shall  be  sure  neither  to  want  instructions,  (It  shall  be 
given  them  in  that  same  hour  what  they  shall  speak,)  nor  to  lose 
their  cause,  or  their  fee.  Nor  need  they  fear  lest  they  should 
exhaust  their  subject.  They  that  have  spoken  ever  so  much, 
may  yet  find  more  to  be  spoken  on  God's  behalf. 

2.  That  he  had  something  to  offer  that  was  uncommon,  and 
out  of  the  road  of  vulgar  observation;  T  will  fetch  my  knowledge 
from  afar,  (v.  3.)  that  is,  "  We  will  have  recourse  to  our  first 
principles,  and  the  highest  notions  we  can  make  use  of  to  serve 
any  purpose."  It  is  worth  while  to  go  far  for  this  knowledge  of 
God,  to  dig  for  it,  to  travel  for  it ;  it  will  recompense  our  painii, 
and,  though  far-fetched,  is  not  dear-bought. 

3.  That  his  design  was  undeniably  honest;  for  all  he  aimed  at 
was,  to  ascribe  righteousness  to  his  Maker;  to  maintain  and  clear 
this  truth,  that  God  is  righteous  in  all  his  \^'ays.  In  speaking  of 
God,  and  speaking /or  him,  it  is  good  to  remember  that  he  is  our 
Maker,  to  call  him  so,  and  therefore  to  be  ready  to  do  him,  and 
the  interests  of  his  kingdom,  the  best  service  we  can.  If  he  be 
our  Maker,  we  have  our  all  from  him,  must  use  our  all  for  him. 
and  be  very  jealous  for  his  honour. 

4.  That  his  managen)ent  should  be  very  just  and  fair;  {v.  4.) 
"My  words  shall  not  be  false,  neither  disagreeable  to  the  thing 
itself,  nor  to  mv  own  thoughts  and  apprehensions.  It  is  truth  that 
I  am  contendina;  for,  and  that  for  truth's  sake,  with  all  possible 
sinceritv  and  plainness."  He  will  make  use  of  plain  and  solid 
arguments,  and  not  the  subtleties  and  niceties  of  the  schools. 
"  He  who  is  perfect  or  upright  in  knowledge,  is  now  reasoning 
with  thee;  and,  therefore,  let  him  not  only  have  a  fair  hearing, 
but  let  w.-iat  he  says  be  taken  in  good  part,  as  meant  well."  The 
perfection  of  our  knowledge,  in  this  world,  is,  to  be  honest  and 
sincere  in  searching  out  truth,  in  apjilying  it  to  ourselves,  and  in 
making  use  of  what  we  know  for  the  good  of  others. 

5.  Behold,  God  is  mighty,  and  despiseth  not 
ani/:  he  i5  mighty  in  strength  «?«// wisdom.  6.  He 
preserveth  not  the  life  of  the  wicked  :  but 
giveth  right  to  the  poor.  7.  He  M'ithdraweth  not 
his  eyes  from  the  righteous:  but  with  kings  «rfl 


Before  Christ  1520. 


JOB,  XXXVI. 


The  Address  of  Elihu. 


Ihey  on  the  throne;  yea,  he  doth  estabhsh  them 
for  ever,  and  they  are  exalted.  8.  And  if  lliey 
be  boinid  in  fetteiis,  and  be  holden  in  cords  of 
affhction ;  9.  Then  he  shewelh  them  their  work, 
and  their  transgressions  that  they  iiave  exceeded. 
10.  He  openeth  also  their  ear  to  discipline,  and 
commandeth  that  they  relnrn  from  iniquity.  11.  If 
they  obey  and  serve  him,  they  shall  spend  their 
days  in  prosperity,  and  their  years  in  pleasures. 

12.  But  if  they  obey  not,  they  shall  perish  by 
the  sword,  and  they  shall  die  without  knowledge. 

13.  But  the  hypocrites  in  heart  heap  up  wrath: 
they  cry  not  when  he  bindeth  them.  14.  They  die 
in  youth,  and  their  life  is  among  the  unclean. 

Eliliu,  being  fo  speak  on  God's  liehalf,  paid  particularly  to 
ascribe  righteousness  to  his  Maker,  here  shews,  that  the  disposals 
of  Divine  Providence  are  all,  not  only  according  to  the  eternal 
counsels  of  his  will,  but  according  to  the  eternal  rules  of  equity. 
God  acts  &s  a  righteous  Governor.     For, 

I.  He  does  not  think  it  below  him  to  take  notice  of  the  meanest 
of  his  subjects,  nor  does  poverty  or  obscurity  set  any  at  a  distance 
from  iiis  favour.  If  men  are  mighty,  they  are  apt  to  look  with  a 
haughty  disdain  u|)on  those  that  are  not  of  distinction,  and  make 
no  figure ;  but  God  is  mighty,  infinitely  so,  and  yet  he  despises 
not  any,  v.  5.  He  humbles  himself,  to  take  cognizance  of  the 
affairs  of  the  meanest,  to  do  them  justice,  and  to  shew  them 
kindness.  Job  thought  himself  and  his  cause  slighted,  because 
God  did  not  immediately  appear  for  him.  "  No,"  says  Elihu, 
God  despises  not  any ;  which  is  a  good  reason  why  we  should 
honour  all  men.  He  is  mighty  in  strength  and  wisdom,  and  yet 
does  not  look  with  contempt  upon  those  that  have  but  a  little 
strength  and  wisdom,  if  they  but  mean  honestly.  Nay,  therefore, 
he  despises  not  any,  because  his  wisdom  and  strength  are  incon- 
testably  infinite,  and  therefore  the  condescensions  of  his  grace 
can  be  no  diminution  to  him.  They  that  are  wise  and  good,  will 
not  look  upon  any  with  scorn  and  disdain. 

II.  He  gives  no  countenance  to  the  greatest,  it  they  be  bad ; 
(i'.6.)  He  preserves  not  the  life  of  the  wicked.  Though  their  life 
may  be  prolonged,  vet  not  under  any  special  care  of  the  Divine 
Providence,  but  only  its  common  protection.  Job  had  said  that 
the  wicked  live,  become  old,  and  are  mic/hti/  in  power,  cA.21.7. 
"No,"  says  Elihu,  *'  he  seldom  suffers  wicked  men  to  become  old. 
He  preserves  not  their  life  so  long  as  they  expected,  nor  with  that 
comfort  and  satisfaction  which  are  indeed  our  life  ;  and  their  pre- 
servation is  but  a  reservation  for  the  day  of  wrath,"  Rom.  2.  5. 

HI.  He  is  always  ready  to  right  those  that  are  any  way  injured, 
and  to  plead  their  causes;  (v. 6.)  He  gives  right  to  the  poor, 
avenges  their  quarrel  upon  their  persecutors,  and  forces  them  to 
make  restitution  of  what  they  have  robbed  them  of.  If  men  will 
not  right  the  injured  poor,  God  will. 

IV.  He  takes  a  particular  care  for  the  protection  of  his  good 
subjects,  V.7.  He  not  only  looks  on  them,  but  he  never  looks  off 
them.  He  withdraws  not  his  eyes  from  the  righteous.  Though 
they  may  seem  sometimes  neglected  and  forgotten,  and  that 
befalls  them  which  looks  like  an  oversiffht  of  Providence,  yet 
the  tender  careful  eye  of  their  Heavenly  Father  never  withdraws 
fnmi  them.  If  our  eye  be  ever  toward  God  in  duty,  his  eye  will 
be  ever  upon  us  in  mercy,  and,  when  we  are  at  the  lowest,  will 
not  overlook  us. 

1.  Sometimes  he  prefers  good  people  to  places  of  trust  and 
Itonour;  (i'.7.)  With  kings  arc  they  on  the  throne,  and  every  sheaf 
is  made  to  bow  to  their's.  When  righteous  persons  are  advanced 
to  places  of  honour  and  power,  it  is  in  mercy  to  them ;  for  God's 
grace  in  them  will  both  arm  them  against  the  temptations  that 
attend  prt>fernient,  and  enable  them  to  improve  the  opportunity  it 
erives  them  of  doing  cood.  It  is  also  in  mercy  to  those  over  whom 
d:ey  are  set ;  HVxcn  the  righteous  bear  rule,  the  city  rejoices.  If  the 
VOL.  II.  69 


righteous  be  advanced,  they  arc  established.  Tiiey  that  in  honour 
keej)  a  good  conscience,  stand  upon  sure  ground  ;"and  high  places 
are  not  such  slippery  ground,  to  them  as  they  are  to  others.  Rut, 
because  it  is  not  often  that  we  see  good  men  made  great  men  in 
this  world,  this  may  be  supposed  to  refer  to  the  honour  to  which 
the  righteous  shall  rise  when  their  Keileemer  shall  stand  at  the 
latter  day  upon  the  earth;  for  then  only  Ihev  shall  be  exalted  for 
ever,  and  established  for  ever,  then  shall  they  all  shine  forth  as 
the  sun,  and  be  made  kings  and  priests  to  our  God. 

2.  If,  at  any  time,  he  bring  them  into  affliction,  it  is  for  the  good 
of  their  souls,  r.8..10.  Some  good  ))eople  are  preferred  to  honour 
and  power,  but  others  are  in  trouble.  Now  observe,  (1.)  The 
distress  supposed,  (v.  8.)  If  they  be  bound  in  fetters,  laid  in  prison, 
as  Joseph  was,  or  holden  in  the  cords  of  any  otlier  affliction,  con- 
fined by  pain  and  sickness,  hampered  by  poverty,  bound  in  their 
counsels,  and,  notwithstanding  all  their  struggles,  held  long  in  this 
distress.  This  was  Job's  case;  he  was  caught,  and  kept  fast,  in 
the  cords  of  anguish,  as  some  read  it.  Hut  observe,  (2.)  The 
design  God  has,  in  bringing  his  people  into  such  distresses  as  these; 
it  is  for  the  benefit  of  their  souls;  the  consideration  of  which 
should  reconcile  us  to  affliction,  and  make  us  think  well  of  it. 
Three  things  God  intends,  when  he  afflicts  us,  [1.]  To  discover 
past  sms  to  us,  and  to  bring  them  to  our  remembrance;  (v.  9.) 
Then  he  shews  them  that  amiss  in  them,  vhich,  before,  they  did 
not  see.  He  discovers  to  them  l\\cfact  of  sin,  he  shews  them  their 
work.  Sin  is  o?(»- 0Jt!?j  work ;  if  there  be  any  good  inns,  it  is 
God's  work;  and  we  are  concerned  to  see  what  work  we  have 
made  by  sin.  He  discovers  ihe  fault  of  sin,  shews  them  their 
transgressions  of  the  law  of  God,  and,  withal,  the  sinfulness  of  sill, 
that  they  have  exceeded,  and  have  been  beyond  measure  sinful. 
True  penitents  lay  a  load  upon  themselves,  do  not  extenuate,  but 
aggravate,  their  sins,  and  own  that  they  have  exceeded  in  theai. 
Affliction  sometimes  answers  to  the  sin;  it  serves  however  to 
awaken  the  conscience,  and  puts  men  upon  considering.  [2.]  To 
dispose  our  hearts  to  receive  present  instructions;  then  he  opens 
their  car  to  discipline,  v. 10.  Whom  God  chastens,  he  teaches; 
(Ps.  94.  12.)  and  the  affliction  makes  people  willing  to  learn, 
softens  the  wax,  that  it  may  receive  the  impression  of  the  seal; 
yet  it  does  not  do  it  of  itself,  but  the  grace  of  God,  working  with 
and  by  it :  it  is  he  that  opens  the  ear,  that  opens  the  heart,  who 
has  the  key  of  David.  [  3.]  To  deter  and  draw  us  off  from  iniquity 
for  the  future.  This  is  the  errand  on  which  the  affliction  is  sent; 
it  is  a  command  to  return  from  iniquity,  to  have  no  more  to  do 
with  sin,  to  turn  from  it  with  an  aversion  to  it,  and  a  resolution 
never  to  return  to  it  any  more,   Hos.  14.  8. 

3.  If  the  affliction  do  its  work,  and  accomplish  that  for  which 
it  is  sent,  he  will  comfort  them  again,  according  to  the  time  that  he 
has  afflicted  them;  (w.ll.)  If  they  obey  and  serve  him,  if  they 
comply  with  his  design,  and  serve  his  purpose,  in  these  dispensa- 
tions, if,  when  the  affliction  is  removed,  they  continue  in  the  same 
good  mind  that  they  were  in,  when  they  were  under  the  smart  of 
it,  and  perform  the  vows  they  made  then,  if  they  live  in  obedience 
to  God's  commands,  particularly  those  which  relate  to  his  service 
and  worship,  and,  in  all  instances,  make  conscience  of  their  duty  to 
him,  then  thev  shall  spend  their  days  ui  prosperity  again,  aiid  their 
years  in  true  pleasures.  Piety  is  the  only  sure  way  to  prosperity  and 
pleasure;  this  is  a  certain  truth,  and  yet  few  will  believe  it.  If 
we  faithfully  serve  God,  (1.)  We  have  the  promise  of  outward 
prosperity,  the  promise  of  the  life  that  now  is,  and  the  comforts  of 
if,  as  far  as  is  for  God's  glory  and  our  good ;  and  who  would  desire 
them  any  further?  (2.)  We  have  the  possession  of  inward  plea- 
sures, the  comfort  of  communion  with  God,  and  a  good  conscience, 
and  tliat  great  peace  which  they  have  that  love  God's  law.  If  we 
rejoice  not  in  the  Lord  always,  and  in  hope  of  eternal  life,  it  is  our 
own  fault ;  and  what  better  pleasures  can  we  spend  our  years  in  ? 

4.  If  the  affliction  do  not  do  its  work,  let  them  expect  the 
furnace  to  be  heated  seven  times  hotter,  till  they  are  consumed; 
(v.  12.)  If  they  obey  not,  if  they  are  not  bettered  by  their  afflictions, 
are  not  reclaimed  and  reformed,  thev  shall  perish  by  the  sword  of 
God's  wrath.  Those  whom  his  rod  does  not  cure,  his  sword  will 
kill,    nd  the  consuming  fire  will  prevail,  if  the  refining  fire  do  not: 


Before  Christ  15-20. 


JOB. 


tor  when  God  judges,  he  will  overcome.  If  Afiaz,  in  hh  disiress, 
(respaim  yet  more  against  the  Lord,  tins  is  that  king  Ahaz  that  is 
niari<ed  for  niiii,  2Chron.28.  22.  Jer.  6.  29,  30.  God  would 
have  instructed  them  by  their  afflictions,  but  they  received  not 
instruction,  wotiid  not  take  the  hints  that  were  given  them;  and 
therefore  the;/  shall  die  without  hiowkdge,  ere  they  are  aware, 
without  any  further  previous  notices  given  them;  or,  they  shall 
die  because  they  were  without  knowledge,  notwithstanding  the 
means  of  knowledge  which  they  "ere  blessed  with.  They  that  die 
without  knowledge,  die  without  grace,  and  are  undone  for  ever. 

Lastly,  Me  brings  ruin  upon  hypocrites,  the  secret  enemies  of 
his  kingdom,  such  as  he  described,  «.  12.  who,  though  they  were 
numbered  among  the  righteous  whom  he  had  spoken  of  before, 
yet  did  not  obey  him,  but,  being  children  of  disobedience  and 
darkness,  become  children  of  wrath  and  perdition;  there  are  the 
hypocrites  in  heart,  who  heap  vp  wrath,  (v. 13.)  See  the  nature  of 
hypocrisy;  it  lies  in  the  heart,  that  is,  for  the  world  and  the  flesh, 
when  the  outside  seenjs  to  be  for  God  and  religion.  Many  that 
are  saints  in  shew,  and  saints  in  word,  are  hypocrites  in  heart. 
That  spring  is  corrupt,  and  there  is  an  evil  treasure  there.  See 
llie  mischievousness  of  it;  hypocrites  heap  np  wrath.  Tliey  are 
dbing  that  f-ver>-  day  which  is  provoking  to  God,  and  wilI  be 
reckoned  with  for  italtogelhcr  in  the  great  day.  They  treasure 
up  tvrath  against  the  day  of  wrath,  Rom.  2.  5.  Their  sins  are 
laid  up  in  store  irilh  God  among  his  treasures,  Deuf.  32.  34. 
Compare  Jnm.  .5.  3.  As  what  goes  up  a  vapour,  comes  down 
a  shower,  so  nlnt  irocs  up  sin,  if  not  repented  of,  will  come 
down  wrath.  Tliev  lliiiik  they  are  heaping  up  wealth,  heaping 
up  merits,  hut,  when  llie  treasures  arc  opened,  it  will  prove  they 
were  heaping  up  wralh. 

Observe,  1.  Wliat  lliev  do  to  heap  up  wrath:  what  is  it  that  is 
so  provoking  ?  l!  is  this.  They  cry  not  when  he  binds  them;  tlnit 
is.  When  thev  air  in  affliclion,  bound  with  the  cords  of  trouble, 
their  hearts  are  hardened,  they  are  stubborn  and  unhumbled,  and 
will  not  cry  to  God,  nor  make  their  application  to  him.  They  nrc 
stupid  and  senseless,  as  stocks  and  stones,  despising  the  chasteniiiir 
of  the  Lord.  2.  Wiiat  arc  the  effects  of  that  wrath?  (i).14.)  Thry 
die  in  youth,  and  their  life  is  among  the  unclean.  This  is  the 
•">rlto!i  of  hypocrites,  whom  Christ  denounced  many  woes  against. 
If  they  continue  impenitent,  (1.)  They  shall  die  a  sudden  death  ; 
die  in  youth,  when  death  is  most  a  surprise;  and  death  (that  is, 
the  consequences  of  it)  is  always  such  to  hypocrites;  as  they  that 
die  in  youth  die  when  they  hoped  to  live,  so  hypocrites,  at  death, 
go  to  hell,  when  they  hoped  to  go  to  heaven.  When  a  wicked  man 
dies,  his  expectations  sL/ll  perish.  ( 2.)  They  shall  die  the  second 
death;  their  life,  after  death,  (for  so  it  conies  in  here,)  is  among 
the  unclean  ;  among  the  fornicators,  so  some  ;  among  the  worsF 
and  vilest  of  sinners,  notwithstanding  their  specious  and  plausible 
profession.  It  is  among  the  Sodomites,  so  the  margin ;  those 
filthy  wretches,  who,  going  after  strange  flesh,  are  set  forth  for  an 
example,  suffering  the  vengeance  of  eternal  fire,  Jude,  7.  The 
souls  of  the  wicked  live  after  death,  but  they  live  among  the  unclean, 
the  unclean  spirits,  the  Devil  and  his  angels,  for  ever  separated 
from  the  New  Jerusalem,  which  no  unclean  thing  shall  enter. 

15.  He  delivereth  the  poor  in  his  affliction,  and 
opentnli  their  eav.s  in  oppression.  16.  Even  so 
would  he  have  removed  thee  out  of  the  strait  iitto 
a  broad  place,  Avhere  there  is  no  straitiiess  ;  and 
that  wliicli  should  be  set  on  thy  table  slioitftl  he 
full  of  fatness.  17.  But  thou  hast  fulfilled  the 
judgment  of  the  wicked:  judgment  and  justis-e 
take  hold  on  thee.  18.  Because  there  is  wrath, 
bewareXeai  he  take  thee  away  with  his  stroke:  then 
a  great  ransom  cannot  deliver  thee.  19.  Will 
he  esteem  thy  riches  ?  No,  not  gold,  nor  all  the 
forces  of  strength.  20.  Desire  not  the 
when  people  are  cut  off  in  their  place.     21 


XXXV 

heed, 


The  Address  of  Elihu. 


regard 


night, 
Take 


not  iniquity:  for  this  hast  thou 
chosen  rather  than  affliction.  22.  Behold,  God 
exalteth  by  his  power:  who  teacheth  like  him  ! 
23.  Who  bath  enjoined  him  his  way?  or  who  can 
say,  Thou  hast  wrought  iniquity? 

Elihu  here  comes  more  closely  to  Job;  and, 
I.  He  tells  him  what  God  would  have  done  for  him,  before  ihift, 
if  he  had  been  duly  humbled  under  his  affliction  ;  "  We  all  know 
how  ready  God  is  to  deliver  thepoor  in  his  affliction;  (v.  15.)  h« 
always  was  so;  the  poor  in  spirit,  those  that  are  of  a  broken  and 
contrite  heart,  he  looks  upon  with  tenderness,  and,  when  they  are 
in  affliction,  is  ready  to  help  fliem.  He  opens  their  ears,  and 
makes  them  to  hear  joy  and  gladness,  even  in  their  oppressioiis: 
while  he  does  not  yet  deliver  tliera,  he  speaks  to  them  good  words 
and  comfortable  words,  for  the  encouragement  of  their  faith  and 
patience,  the  silencing  of  their  fears,  and  the  balancing  of  their 
griefs;  and  even  so  (u.l6.)  would  he  have  done  to  thee,  if  thou 
hadst  submitted  to  his  providence,  and  conducted  thyself  well;  he 
would  have  delivered  and  comforted  thee,  an<l  we  should  have 
had  none  of  these  complaints.  If  thou  hadst  accommodated 
thyself  to  the  will  of  God,  thy  liberty  and  plenty  would  have 
been  restored  to  thee  with  advantage."  l."Thou  hadst  been 
enlarged,  and  not  confined  thus,  by  thy  sickness  and  disgrace;  he 
would  have  removed  thee  into  a  broad  place,  where  is  no  strait- 
ness,  and  thou  shouldest  no  longer  have  been  cramped  thus,  and 
have  had  all  thy  measures  broken."  2.  "Thou  hadst  been 
enriched,  and  not  in  this  poor  condition ;  thou  shouldest  have  had 
thy  table  richly  spread,  not  only  with  food  convenient,  but  with 
the  finest  of  the  wheat,"  (see  Deut.  32.  14.)  "and  the  fattest  o( 
(he  flesh."  Note,  It  ought  to  silence  us  under  our  afflictions,  ta 
consider  that,  if  we  were  better,  it  would  be  every  way  better  with 
us:  if  we  had  answered  the  ends  of  an  affliction,  the  afflictioo 
would  be  removed ;  and  deliverance  would  come,  if  we  wers 
rondy  for  it.  God  would  have  done  well  for  us,  if  we  had  con- 
ducted ourselves  well,  Ps.  81. 13, 14.     Isa.  48.  18. 

IF.  He  charges  him  with  standing  in  his  own  light,  and  make* 
him  the  cause  of  the  continuance  of  his  own  trouble;  (u.  17^ 
"  But  thou  hast  fulfilled  the  judgment  of  the  wicked,"  that  is, 
"  Whatever  thou  art  reallv,  in  this  thing  thou  hast  conducted 
thyself  like  a  wicked  man,  hast  spoken  and  done  like  them;  thou 
iiast  gratified  them  and  served  their  cause;  and  therefore  judg- 
ment and  justice  take  hold  on  thee  as  a  wicked  man,  because  thou 
Coest  in  company  with  them,  actest  as  if  thou  wcrt  in  theii 
interest,  aiding  and  abetting.  Thou  hast  maintained  the  cause  of 
llie  wicked  ;  and  such  as  a  man's  cause  is,  such  will  the  judgment 
>f  God  be  upon  him."  So  Bishop  Patrick.  It  is  dangerous 
lulng  on  the  wrong  side:  accessaries  to  treason  will  be  dealt  with 
:is  )irincipals. 

III.  He  cautions  him  not  to  persist  in  his  frowardness;  several 
good  cautions  he  gives  him  to  this  purport. 

1.  Let  him  not  make  light  of  divine  vengeance,  nor  be  secure, 
as  if  he  were  in  no  danger  of  it;  (c.lB.)  "Because  there  is  wroth," 
(that  is,)  "  because  God  is  a  righteous  Governor,  who  resents  all 
liie  affronts  given  to  his  government,  because  he  has  revealed  lirs 
wrath  from  heaven  against  all  ungodliness  and  unrighteousness  of 
nun,  and  because  thou  hast  reason  to  fear  that  thou  art  underGod's 
displeasure,  therefore  beware  lest  he  take  thee  away  suddenly  w  ilh 
his  stroke,  and  be  so  wise  as  to  make  thy  peace  with  him  quickly, 
and  get  his  anger  turned  away  from  thee."  A  warning  to  this 
purport  Job  had  given  his  friends;  (cA.lS).  2!).)  Be  yc  afraid 
'f  the  sn-ord,  for  wrath  brings  the  punishment  of  the  sicord.  Thus 
contcridors  are  apt,  with  too  much  boldness,  to  bind  one  anollKT 
over  \n  the  judgment  of  God,  and  threaten  one  another  with  liis 
wrath:  but  he  that  keeps  a  good  conscience,  needs  not  fear  the 
impotent  menaces  of  proud  men.  This  was  a  friendly  caution  to 
.bill,  and  necessary.  Even  good  men  have  need  to  be  kept  to 
their  dutv  bv  the  fear  of  God's  wrath.  "Thou  art  a  wise  and 
fjood  )n.iii,  but  beware  lest  he  lake  thee  away,  for  the  wisest  aild 
best  have  rnough  in  them  to  deserve  his  stroke." 


Belore  Christ  1520. 


JOB,  XXXVI. 


The  Address  of  Elihu. 


2.  Let  him  not  promise  hiniselt  that,  if  God's  wrath  should 
kindle  against  him,  he  could  find  out  ways  to  escape  the  strokes  of 
it.  (1.)  There  is  no  escaping  by  money;  no  purchasing  a  pardon 
with  silver  or  gold,  and  such  corruptible  things.  "  Even  a  great 
ransom  cannot  deliver  thee,  when  God  enters  into  judgment  with 
tliee;  his  justice  cannot  be  bribed,  nor  any  of  the  ministers  of  his 
ju.stice.  Will  he  esteem  thy  riches,  and  take  from  them  a  commu- 
tation of  the  punishment?  No,  not  gold,  u.  19.  If  thou  hadst  as 
much  wealth  as  ever  thou  hadst,  that  would  not  ease  thee,  would 
not  seecure  thee  from  the  strokes  of  God's  wrath,  in  the  day  of  the 
revelation  of  which,  riches projit  not,"  Prov.  11.  4.  SeePs.4f).  7,8. 
(2.)  No  escaping  by  rescue.  "  If  all  the  forces  of  strength  were 
at  thy  command,  if  thou  couldst  muster  ever  so  many  servants  and 
vassals  to  appear  for  thee  to  force  thee  out  of  the  hands  of  divine 
vengeance,  it  were  all  in  vain,  Go<l  would  not  regard  it,  there  is 
none  that  can  deliver  out  of  his  hand."  (3.)  No  escaping  by 
absconding,  u. 20.  "Desire  not  the  night,  which  often  favours 
the  retreat  of  a  conquered  army,  and  covers  it:  think  not  that 
•thou   canst  so  escape  the   rigliteous  judgment  of  God,   for  the 

darkness  hideth  not  from  him,"  Ps.l39. 11, 12.  See  cA.  34.  22. 
Think  not,  because  in  the  night  people  retire  to  their  place,  go 
up  to  their  beds,  and  it  is  easy  then  to  escape  being  discovered 
by  them,  that  God  also  ascends  to  his  place,  and  cannot  see  thee: 
no,  \\e  neither  slumbers  nor  sleeps;  his  eyes  are  open  upon  the 
children  of  men,  not  only  in  all  places,  but  at  all  times:  no  rocks 
or  mountains  can  shelter  us  from  his  eye.  Some  understand  it  of 
the  night  of  death;  that  is  the  night  by  which  men  are  cut  off 
from  their  place,  and  Job  had  earnestly  breathed  for  that  night, 
as  the  hireling  desii-es  the  evening,  cA.  7.  2.  "But  do  not  do 
so,"  says  Elihu,  "  for  thou  knowest  not  what  the  night  of  death  is." 
Those  that  passionately  wish  for  death,  in  hopes  to  make  that 
their  shelter  from  God's  wrath,  may  perhaps  be  mistaken.  There 
arc  those  whom  wrath  pursues  into  that  night. 

3.  Let  him  not  continue  his  unjust  quarrel  with  God  and  his 
providence,  which  hitherto  he  had  persisted  in,  when  he  should 
have  submitted  to  the  affliction ;  (ii.21.)  "  Take  heed,  look  well 
to  thine  own  spirit,  and  regard  not  iniquity,  return  not  to  it ;  '  so 
some;  "  for  it  is  at  thy  peril  if  thou  do."  let  us  never  dare  to 
think  a  favourable  thought  of  sin,  never  indulge  it,  nor  allow  our- 
selves in  it.  Elihu  thinks  Job  had  need  of  this  caution,  he  having 
chosen  iniquity  rather  than  affliction,  that  is,  having  chosen  rather 
to  gratify  his  own  pride  and  humour  in  contending  with  God,  than 
to  mortify  it  by  a  submission  to  him,  and  accepting  the  punish- 
ment. We  may  take  it  more  generally,  and  observe,  that  they  who 
choose  iniquity  rather  than  affliction,  maUe  a  very  foolish  choice; 
they  that  ease  their  cares  by  sinful  pleasures,  increase  tlieir  wealth 
by  sinful  pursuits,  escape  their  troubles  by  sinful  projects,  and 
evade  sufferings  for  righteousness'  sake  by  sinful  compliances 
against  their  consciences,  these  make  a  choice  they  will  repent  of, 
for  there  is  more  evil  in  the  least  sin  than  in  the  greatest  affliction. 
It  is  an  evil,  it  is  only  evil. 

4.  Let  him  not  dare  to  prescribe  to  God,  nor  give  him  his 
measures;  (i>.22,  23.)  "Behold,  God  exiittelh  by  his  pover  ;" 
that  is,  "  He  does,  may,  and  can,  set  up  and  pull  down  whom 
he  pleases,  and  therefore  it  is  not  for  thee  and  me  to  contend 
with  him."  The  more  we  magnify  God,  the  more  do  we  humble 
and  abase  ourselves.     Now  consider, 

(1.)  That  God  is  an  absolute  Sovereign;  He  exalts  by  his  oun 
}Mwer,  and  not  by  strength  derived  from  any  other:  he  exalts 
whom  he  pleases,  exalts  those  that  were  afflicted  and  cast  down, 
by  the  strength  and  power  which  he  gives  his  people.  And 
therefore  who  has  enjoined  him  his  way?  Who  presides  above 
him  in  his  way?  Is  the^e  any  superior  from  whom  he  has  his 
rommission,  and  to  whom  he  is  accountable?  No,  he  him<;elf  is 
supreme  and  independent.  Who  puts  him  in  mind  of  his  nay? 
(so  some,)  Does  the  Eternal  Mind  need  a  rcmendirancer?  No, 
his  own  way,  as  well  as  our's,  is  ever  before  him;  he  has  not 
received  orders  or  instructions  from  anv,  fisa. 40. 13,14.)  nor  is 
be  accountable  to  any:  he  enjoins  to  all  the  creatures  their  way; 
let  not  Tis  then  enjoin  him  his.  but  leave  it  to  him  to  fifovera  the 
world,  who  is  fit  to  do  it. 


( 2.)  That  he  is  an  incomparable  Teacher ;  Who  teaches  like  himt 
It  is  absurd  for  us  to  teach  him  who  is  himself  the  Fountain  of 
light,  truth,  knowledge,  and  instruction:  he  that  teaches  man  know- 
tnlyc,  au(!  so  as  none  else  can,  shall  not  he  know?  Ps.94.  0, 10. 
Slipjl  \v(>  light  a  candle  to  the  sun?  Observe,  When  Elihu  would 
give  glory  to  God  as  a  Ruler,  he  praises  him  as  a  Teacher,  for 
ruhrs  must  teach;  God  does  so,  he  binds  with  the  cords  of  a  man. 
Ill  this,  as  in  other  things,  he  is  unequalled.  None  so  fit  to  direct 
his  own  actions  as  he  himself  is:  he  knows  what  he  has  to  do, 
and  how  to  doit  for  the  best,  and  needs  no  information  or  advice. 
Solomon  himself  had  a  privy-council  to  advise  him,  but  the  King 
of  kings  has  none.  Nor  is  any  so  fit  to  direct  our  actions  as  he 
is:  none  teaches  with  such  authority  and  convincing  evidence, 
with  such  condescension  and  compassion,  nor  with  such  power 
and  efficacy,  as  God  does.  He  teaches  by  the  Bible,  and  that  is 
the  best  book,  teaches  by  his  Son,  and  he  is  the  best  Master. 

(3.)  That  he  is  unexceptionably  just  in  all  his  proceedings; 
Wlio  can  say,  Thou  hast  nrovght  iniquity?  Not,  Who  dares  say 
it?  (many  do  iniquity,  and  ])ersons  tell  them  of  it,  at  their  peril;) 
but.  Who  can  say  it?  Who  had  any  cause  to  say  it?  Who  can 
say  it,  and  prove  it?  It  is  a  maxim  undoubtedly  true,  without 
limitation,  that  the  King  of  kings  can  do  no  wrong. 

24.  Remember  that  thou  magnify  his  work,  which 
men  behold.  25.  Every  man  may  see  it;  man  may 
behold  it  afar  off.  26.  Behold,  God  is  great,  and 
we  know  him  not,  neither  can  the  number  of  his 
years  be  searched  out.  27.  For  he  maketh  small 
the  drops  of  water :  they  pour  down  rain  according 
to  the  vapour  thereof:  28.  Which  the  clouds  do 
drop  and  distil  upon  inan  abundantly.  29.  Also 
can  ani/  understand  the  spreadings  of  the  clouds, 
or  the  noise  of  his  tabernacle?  30.  Behold,  he 
spieadeth  his  light  upon  it,  and  covereth  the 
bottom  of  the  sea.  .31.  For  by  them  judgeth  he  the 
people;  he  giveth  meat  in  abundance.  32.  With 
clouds  he  covereth  the  light;  and  commandeth  it 
not  to  shine  by  the  cloud  that  cometh  betwixt. 
33.  The  noise  thereof  sheweth  concerning  it,  the 
cattle  also  concerning  the  vapour. 

Elihu  is  here  endeavouring  to  possess  Job  with  great  and  high 
thoughts  of  God,  and  so  to  persuade  him  into  a  cheerful  submis- 
sion to  his  providence. 

I.  He  represents  the  work  of  God,  in  general,  as  illustrious  and 
conspicuous,  i>.24.  His  whole  work  is  so,  God  does  nothing 
mean:  this  is  a  good  reason  why  we  should  acquiesce  in  all  the 
operations  of  his  providence  concerning  us  in  particular:  his 
visible  works,  those  of  nature,  and  which  concern  the  world  in 
general,  are  such  as  we  admire  and  commend,  and  in  which  we 
observe  the  Creator's  wisdom,  power,  and  goodness;  shall  we  then 
find  fault  with  his  dispensations  concerning  us,  and  the  counsels 
of  his  will  concerning  our  affairs?  We  are  here  called  to  consider 
the  work  of  God,  Eccl.7.  13.  1.  It  is  plain  before  our  eyes, 
nothing  more  obvious:  it  is  what  men  behold:  every  man  that  has 
but  half  an  eye  may  see  it,  may  behold  it  afar  off.  Look  which 
way  we  will,  we  see  the  productions  of  God's  wisdom  and  power; 
we  see  that  done,  and  that  doing,  concerning  which  we  cannot 
but  say.  This  is  the  work  of  God;  the  finger  of  God;  it  is  the 
Lord's  doing.  Every  man  may  see,  afar  off,  the  heaven  and  all 
its  lights,  the  earth  and  all  its  fruits,  to  be  the  work  of  Omnipo- 
tence: much  more  when  we  behold  them  nigh  at  hand.  Look 
at  the  minutest  works  of  nature  through  a  microscope;  do  they 
not  appear  curious?  The  eternal  ])ower  and  godhead  of  the  Crea- 
tor are  clearly  seen  and  inidrrstood  by  the  things  that  are  made, 
Rom.  1.23.  Every  man,  even  those  that  have  not  the  benefit  of 
divine  revelation,  liiav  see  this,  for  there  is  no  upeerhor  language 
where  the  voice  of  these  natural  consUnt  preachers  is  not  heard. 


Refore  Clirist  1620. 


JOB,  XXXVI,  XXXVII. 


The  Address  of  Eiiiui. 


Ps.l9.  3.  2.  It  oiiglit  to  bo  marvellous  in  our  eyes.  The  beauty 
and  excellency  of  the  work  of  God,  and  the  agreement  of  all  the 
parts  of  it,  are  what  we  nuisl  remember  to  magnify  and  highly  to 
extol:  Tint  onlv  justify  it  as  right  and  good,  and  what  cannot  be 
blamed,  but  magnify  it  as  wise  and  glorious,  and  such  as  no 
creature  could  contrive  or  produce.  Man  may  see  his  works,  and 
is  capable  of  discerning  his  hand  in  thera,  (which  the  beasts  are 
Mot,)  and  therefore  ought  to  praise  them,  and  give  him  the  glory 
of  them. 

II.  He  represents  God,  the  Author  of  them,  as  infinite  and 
unsearchable,  v.  20.  The  streams  of  being,  po^ver,  and  perfection, 
should  lead  us  to  the  Fountain.  God  is  great,  infinitely  so:  great 
in  power,  for  he  is  omnipotent  and  independent ;  great  in  wealth, 
for  he  is  self-sufficient,  and  all-sufficient;  great  in  himself,  great 
in  all  his  works;  great,  and  therefore  greatly  to  be  praised;  great, 
and  therefore  we  know  him  not;  we  know  that  he  is,  but  not 
ifhat  he  is;  we  know  what  he  is  not,  but  not  what  he  is.  VVe 
know  in  part,  bnt  not  in  perfection.  Tliis  comes  in  here  as  a 
reason  why  we  must  not  arraign  his  proceedings,  nor  find  fault 
nilh  what  he  does,  because  it  is  speaking  evil  of  the  things  that 
we  iin<If  rsfand  not,  and  answering  a  matter  before  we  hear  it. 
We  know  not  the  duration  of  his  existence,  for  it  is  infinite;  the 
nnndier  of  his  years  cannot  possibly  be  searched  out,  for  he  is 
eternal,  there  is  no  number  of  them :  he  is  a  Being  without 
fceginning,  succession,  or  period,  who  ever  was,  and  ever  will  be, 
and  ever  the  same,  the  great  I  AM.  This  is  a  good  reason  why 
we  should  not  prescribe  to  him,  or  quarrel  with  him,  because,  as 
he  is,   such  are  his  operations,  quite  out  of  our  reach. 

III.  He  gives  some  instances  of  God's  wi'idom,  power,  and 
govereign  dominion,  in  the  works  of  nature,  and  llie  dispensations 
of  common  providence;  beginning,  in  this  chapter,  with  the 
clouds,  and  the  rain  that  descends  from  them.  VVe  need  not  be 
critical  in  examining  either  the  phrase,  or  the  philosophy,  t)f  this 
noble  discourse.  The  general  scope  of  it  is,  to  shew,  (1.)  Tliaf 
God  is  infinitely  great,  and  the  Lord  of  all,  the  first  Cause  and 
supreme  Director  of  all  the  creatures,  and  has  all  poicerin  heaven 
and  earth,  and  whom  therefore  we  ought,  with  all  humility  and 
reverence,  to  adore,  to  speak  well  of,  and  to  give  honour  to. 
(2.)  That  it  is  i>resumplion  for  us  to  prescril)e  to  him  the  rules 
and  methods  of  his  special  providence  toward  the  children  of  men, 
or  to  expect  from  him  an  account  of  them,  when  the  operations 
even  of  common  providences,  about  the  meteors,  are  so  various, 
and  so  mvsterions  and  unaccountable. 

Elihu,  to  affect  .Tob  with  God's  sublimity  and  sovereignty,  had 
directed  him  (ch.  35.  5.)  to  look  unto  the  clouds:  in  these  verses, 
he  shews  us  what  we  may  observe  in  the  clouds  we  see,  which 
will  lead  us  to  consider  the  glorious  perfections  of  their  Creator. 
Consider  the  clouds, 

1.  As  spriucTs  to  this  tower  world  ;  the  source  and  treasure  of  its 
moisture,  and  the  great  bank  through  which  it  circulates,  a  neces- 
sary provision,  the  stagnation  of  which  would  be  as  hurtful  to  this 
lower  world  as  of  the  blood  to  the  body  of  man.  It  is  worth  while 
to  observe,  in  this  common  occurrence,  (1.)  That  the  clouds  above 
distil  upon  the  earth  below :  if  the  heavens  become  brass,  the  earth 
becomes  iron  ;  therefore  thus  the  promise  of  plenty  runs,  I  will 
hear  the  heavens,  and  they  shall  hear  the  earth.  This  intimates  to 
us,  that  every  good  gift  is  from  above,  from  him  who  is  both 
Father  of  lights,  and  Father  of  the  rain,  and  it  instructs  us  to  di- 
rect our  prayers  to  him,  and  to  look  up.  (2.)  That  they  are  here 
said  to  distil  vpnn  man;  (fi.28.)  for  though  indeed  he  caused  it  to 
rain  in  the  nilderness,  where  no  man  is,  (c/j.38.  2G.  Ps.l04.  11.) 
yet  special  respect  is  had  to  man  herein,  to  whom  the  inferior 
creatures  are  all  made  serviceable,  and  from  whom  the  actual 
return  of  the  tributes  of  praise  is  required.  Among  men,  he  canses 
his  rain  to  fall  upon  the  jvsf,  and  vpon  the  iinjvst,  Matth.5.  40. 
fa.)  They  are  said  to  distil  the  water  in  small  drops:  not  in  spouts, 
as  when  \]\e  windows  of  hearert  were  opened.  Gen. 7. 11.  Goil 
waters  the  earth  with  that  with  whi(  h  he  once  drowned  it,  oid\ 
dispensing  it  in  another  manner,  to  let  us  know  how  much  we  lie 
at  his  mercy,  and  how  kind  he  is,  in  giving  rain  by  drops,  that  the 
fvnefit  of  it  may  be  the  further  and  the  more  equally  diffussdl,  as  by 


an  artificial  water-pot.  (4.)  Though,  sometimes,  the  rain  comes  in 
very  small  drops,  yet,  at  other  limes,  it  pours  down  in  great  rain, 
and  this  difference  between  one  shower  and  another  must  be  re- 
solved into  the  Divine  Providence  which  orders  it  so.  (5.)  Though 
it  comes  down  in  drops,  yet  it  distils  upon  man  abmidantly ,  (t!.28. 
and  therefore  is  called  the  river  of  God  which  is  full  of  uatcr. 
Ps.  6.5. 9.  (6.)  The  clouds  pour  down  according  to  the  vapour 
that  they  draw  up,  v. 21.  So  just  the  heavens  are  to  the  earth, 
but  the  earth  is  not  so  in  the  return  it  makes.  (7.)  The  produce 
of  the  clouds  is,  sometimes,  a  great  terror,  and,  at  other  times, 
a  great  favour,  to  the  earth,  f.31.  When  he  pleases,  by  them 
he  judges  the  people  he  is  angry  with.  Storms,  and  tempests,  and 
excessive  rains,  destroying  the  fruits  of  the  earth,  and  causing 
inundations,  come  from  the  clouds;  but,  on  the  other  hand,  from 
them,  usually,  he  gives  meat  in  abundance;  they  drop  fatness 
upon  the  |>astures  that  are  clothed  with  flocks,  and  the  valliea 
that  are  covered  with  corn,  Ps.  65.  11.  .13.  Lastly,  Notice  is 
sometimes  given  of  the  approach  of  rain,  v.  33.  The  noise  there- 
of, among  other  things,  shews  eoneeming  it.  Hence  we  read 
(1  Kings,  18.  41.)  of  the  sound  of  abundance  of  rain,  or,  as  it  is 
ill  the  margin,  a  sound  of  a  noise  of  rain,  before  it  came,  and  a 
welcome  harbinger  it  was  then.  As  the  noise,  so  the  face  of  the 
sky,  shews  concernins  it,  Luke,  12. 56.  The  cattle  also,  by  a 
strange  instinct,  are  apprehensive  of  a  change  in  the  weather 
nigh  at  hand,  and  seek  for  shelter,  shaming  man,  who  will  not 
foresee  the  evil,  and  hide  himself. 

2.  As  shadows  to  the  upper  world ;  (u.29.)  Can  any  vnderstand 
the  spreading  of  the  clouds?  They  are  spread  over  the  earth  as  a 
curtain  or  canopy;  how  they  come  to  be  so,  how  stretched  ovt, 
and  how  poised,  as  they  arc,  we  cannot  understand,  though  w* 
daily  see  they  are  so.  Shall  we  then  pretend  to  understajid  the 
reasons  and  methods  of  God's  judicial  proceedings  with  the  chil- 
dren of  men,  whose  characters  and  cases  are  so  various,  when  we 
cannot  account  for  the  spreading  of  the  clouds,  which  cover  the 
light?  r. 32.  ft  is  a  cloud  coming  betwixt,  i'.32.  ch.lG. !).  And 
this  we  are  sensible  of,  that,  by  the  interposition  of  the  cfouda 
between  us  and  the  sun,  we  are,  (1.)  Sometimes  favoured ;  for  they 
serve  as  an  umbrella  to  shelter  us  from  the  violent  heat  of  the  sun, 
xvhich  otherwise  would  beat  upon  us.  A  cloud  of  dexc  in  the  heat 
of  harvest,  is  spoken  of  as  a  very  great  refreshment,  Isa.l8.  4. 
(2.)  Sometimes  we  are  by  them  frowned  upon;  for  they  darker* 
the  earth  at  noon-day,  and  eclipse  the  light  of  the  sun.  Sin  is 
compared  to  a  cloud,  (Isa.44. 22.)  because  it  comes  between  us 
and  the  light  of  God's  countenance,  and  obstructs  the  shining  of 
it.  But  though  the  clouds  darken  the  sun  for  a  time,  and  pour 
down  rain,  yet,  (Post  nubila  Phncbus — The  sun  shines  forth  nftrr 
the  rain,)  after  he  has  wearied  the  cloud,  he  spreads  his  light  upon 
it,  V.30.  There  is  a  clear  shining  after  rain;  (2 Sam. 23.  4.) 
the  sun-beams  are  darted  forth,  and  reach  to  cover  even  the 
bottom  of  the  sea,  thence  to  exhale  a  fresh  supply  of  vapours, 
and  so  raise  recruits  for  the  clouds.  In  all  this  we  must  remem- 
ber to  magnify  the  work  of  God. 

CHAP.  XXXYII. 

Elihu  here  ^oes  on  to  extol  ihe  uonderfiil  poircr  nf  God  in  the  meteors,  ami  nH 
the  cbanfi'es  of  the  ireather:  if,  in  those  chatiges,  we  submit  to  the  will  of  God, 
take  the  weather  as  it  is,  and  make  tlie  best  of  it,  whri  should  we  not  do  so  in 
otlur  changes  of  our  condition?  Here  he  observes  the  ha:td  of  God,  I.  In 
the  tliunder  and  lightninf;,  v.  1 .  ..5.  //.  In  the  frost  and  snoir,  the  lains  and 
wind,  r.  G..13.  III.  He  applies  it  to  Job,  and  chuUcnp;es  him  to  solve  the 
phenomena  of  these  works  of  nature,  that,  confessing  his  ignorance  in  than, 
he  misht  own  himself  an  incompetent  judf^e  in  the  proceedings  of  Divine  Pro. 
ridcnce,  r.  14..22.  And  then,  IV.  Concludes  with  his  principle  which  he 
miderlook  to  make  out.  That  God  is  great,  and  grtatbj  to  be  feared,  v.  23,24. 

1.  A  T  this  also  my  heart  trembleth,  and  is  moved 
J^V  out  of  his  place.  2.  Hear  attentively  tlie 
noise  of  his  voice,  and  the  sound  i/iat  iroeth  out 
of  his  mouth.  3.  He  directeth  it  under  the  whole 
heaven,  and  his  lightning  unto  the  ends  of  the  earth 
4.  Aftor  it  a  voice  roareth:  he  thunderelli  with  the 


Before  Clirist  1520. 


JOB-  xxxvr. 


Tlie  Address  of  Elihu, 


voice  of  his  excolleney  ;  and  lip  ^vill  not  stay  them 
when  his  voice  is  heard.  5.  God  thundereth 
marvellously  with  his  voice;  gTeat  things  doth 
he,  which  we  cannot  comprehend. 

Thunder  and  lightning,  \vhi(.h  usiuillv  go  together,  are  sensible 
indications  of  the  glory  and  nuijesty,  the  power  and  terror,  of 
Almighty  God,  one  to  the  ear,  and  the  other  to  the  eye;  in  these, 
Ciod  leaves  not  himself  without  witness  of  his  yrcatncss,  as,  in  the 
rain  from  heaven,  and  fruitful  seasons,  he  leaves  not  himself  with- 
out witness  of  \\i%  goGilncas,  (Aits,  14. 17.)  even  to  the  most  stujiid 
and  unthinking.  Though  there  are  natural  causes  and  useful 
effects  of  them,  which  the  philosophers  undertake  to  account  for, 
yet  they  seem  chiefly  designed  by  the  Creator  to  startle  and  awaken 
the  slumbering  world  of  mankind  to  the  consideration  of  a  God 
above  them.  The  eye  and  the  ear  are  the  two  learning  senses; 
and  therefore,  though  such  a  circumstance  is  possible,  they  say  it 
was  never  known  in  fact,  that  any  one  was  born  both  blind  and 
deaf.  By  the  word  of  God  divine  instructions  arc  conveyed  to  the 
mind  through  the  ear,  by  his  works,  through  the  eye;  but  because 
those  ordinary  sights  and  sounds  do  not  duly  affect  men,  God  is 
pleased  sometimes  to  astonish  men  by  the  eye,  with  his  lightning.s, 
iiml  by  the  ear,  with  his  thunder.  It  is  very  probable  that  at  this 
time,  when  Elihu  was  speaking,  it  thundered  and  lightened,  fur 
he  speaks  of  it  as  present:  and  God  being  about  to  speak, 
(c/i.  38.  1.)  lliese  were,  as  afterward  on  mount  Sinai,  the  proper 
prefaces  to  command  attention  and  awe.     Observe  here, 

1.  How  Elihu  was  himself  affected,  and  desired  to  affect  Job, 
with  llie  appearances  of  God's  glory  in  the  thunder  and  lightning; 
(i>.l,2.)  "For  my  part,"  (says  Elihu,)  "my  hea-rt  trembles  at 
it;  lliough  I  have  often  heard  it,  often  seen  it,  yet  it  is  still 
terrible  to  me,  and  makes  every  joint  of  me  tremble,  and  my 
heart  beat  as  if  it  would  move  out  of  its  place."  Thunder  and 
lightning  have  been  dreadful  to  the  wicked;  the  emperor  Caligula 
would  run  into  a  corner,  or  under  a  bed,  for  feaf  of  them  :  those 
who  are  very  mufh  astonished,  wc  sav,  are  thunder  struck.  Even 
good  people  think  thunder  and  lightning  very  awful:  that  which 
makes  them  the  more  terrible,  is,  the  hurt  often  done  by  light- 
niiij,  many  having  been  killed  bv  it:  Sodom  and  Gomorrah  were 
Inid  in  ruins  by  it:  it  is  a  sensible  indication  of  what  God  could  do 
to  Ibis  sinful  world,  and  what  he  will  do,  at  last,  by  the  fire  to 
which  it  is  reserved.  Our  hearts,  like  Elihu's,  should  trem!)le  at 
it  for  fear  of  God's  judgments,  Ps.119.  120.  He  also  calls  upon 
.foi)  to  attend  to  it;  {v.  2.)  Hear  attentively  the  noise  of  his  voice. 
I'erhaps,  as  yet,  it  thundered  at  a  distance,  and  could  not  be 
heard  without  listening:  or  rather,  though  the  thunder  itself  will 
be  heard,  and,  whatever  we  arc  doing,  we  cannot  helj)  attentling 
to  it,  yet,  to  apprehend  ami  iin<lerstand  the  instructions  God 
thereby  gives  us,  we  have  need  to  hear  with  great  attention  and 
apiilication  of  mind.  Thunder  is  called  the  voice  of  the  Lord, 
(Fs.29.  3,  &c.)  because,  by  it,  God  speaks  to  the  children  of  men, 
to  fear  before  him,  and  it  should  put  us  in  mind  of  that  mighty 
word  by  which  the  world  was  at  first  made,  which  is  called 
thunder;  (Ps.l04.  7.)  At  the  voice  of  thy  thunder,  they  hasted 
attoy,  namely,  the  waters,  when  God  said,  Let  tlicm  he  gathered 
into  one  -place.  They  that  are  themselves  affected  with  God's 
greatness  should  labour  to  affect  others.. 

2.  How  he  describes  them.  (1.)  Their  original;  not  their 
second  causes,  but  the  first.  God  directs  the  thunder,  and  the 
lightning  is  his,  «.  3.  Their  production  and  motion  are  not  from 
chance,  but  from  the  counsel  of  God,  and  under  the  direction  and 
dominion  of  his  providence,  though,  to  its,  they  seem  accidental 
and  ungovernable.  (2.)  Their  extent.  The  claps  of  thunder  roll 
under  the  whole  heaven,  and  arc  heard  far  and  near;  so  are  the 
lightnings  darted  to  the  ends  of  the  earth,  they  come  out  of  the 
one  part  under  heaven,  and  shine  to  the  other,  Luke,  17.  24. 
Thou2;h  the  same  lightning  and  thunder  do  not  reach  to  all  places, 
yet  they  reach  to  very  distant  places  in  a  moment,  and  there  is 
no  place  but,  some  lime  or  other,  has  these  Tianns  from  heaven. 
^3.)  Their  oriici-.     The  lightning  is  first  diredi-d,   -.xini  iif'cr  'I  a  I 


voice  roart,  v. 4.  The  flash  of  fire,  and  the  noise  it  makes  in 
watery  cloud,  are  nally  at  the  same.limc;  but,  because  the  motion 
of  light  iS  much  quicker  than  tiii.l  of  sounds,  wc  sec  the  lightning 
some  time  before  we  hear  the  thunder,  as  wc  see  the  firing  of  a 
great  gun  at  a  distance  before  we  hear  the  report  of  it.  The 
thunder  is  here  called  the  voice  of  God's  excellency,  becau-sc  by 
it  lie  proclaims  his  transccudant  power  and  greatness.  He  sends 
forth  his  voice,  and  that  a  miyhty  voice,  Ps^68.  33.  (4.)  Their 
violence.  He  uill  not  stay  them,  that  is,  he  does  not  need  to 
check  them,  or  hold  them  back,  lest  they  should  "-row  unruly, 
and  out  of  his  power  to  restrain  them,  but  lets  them  take  thci.- 
course,  says  to  them,  Go,  and  iheyj/o;  Come,  and  they  come. 
Do  this,  and  they  do  it.  He  will  not  stay  the  rains  and  showi-r-i 
that  usually  follow  upon  the  thunder,  which  he  had  spoken  c. ; 
(c/(.36.  27,  29.)  so  some  ;  but  will  pour  them  out  upon  the  earll;, 
when  his  voice  is  heard.  Thunder-showers  are  sweepinu:  rains 
and  for  them  he  makes  the  lightning,  Ps.  135.  7.  (5.)  The  i 
ference  he  draws  from  all  this;  (u.S.)  Does  God  thunder  l!  >.. 
marvellously  with  his  voiced  We  must  then  conclude  that  i.,- 
other  works  are  great,  and  such  as  we  cannot  comprehend :  from 
this  one  instance  we  may  argue  to  all,  that,  in  the  dispensalions 
of  his  providence,  there  is  that  which  is  too  great,  too  strong,  for 
us  to  oppose  or  .strive  against,  and  too  high,  too  deep,  for  u.s  t  > 
arraign  or  quarrel  with. 

6.  For  he  saith  to  the  snow.  Be  thou  on  llu' 
earth;  likewise  to  tlie  small  rain,  and  to  Hie  f^reat 
rain  of  his  strength.  7.  He  sealeth  up  the  hand 
of  every  man;  that  all  men  may  know  his  work. 
8.  Then  the  beasts  go  into  dens,  and  remain  iu 
their  places.  9.  Out  of  the  south  cometh  the 
whirlwind:  and  cold  out  of  the  north,  10.  By  the 
breath  of  God  frost  is  given:  and  the  breadth  ol 
the  waters  is  straitened.  11.  Also  by  watering  he 
wearieth  the  thick  cloud:  he  scattereth  his  bright 
cloud:  12.  And  it  is  turned  round  about  by  h'xa 
counsels:  that  they  may  do  whatsoever  he  com- 
mandeth  them  upon  the  face  of  the  world  in  the 
earlh.  13.  He  causeth  it  to  come,  whether  for 
correcti6n,  or  for  his  land,  or  for  mercy. 

The  changes  and  extremities  of  the  weather,  wet  or  dry,  hot 
or  cold,  are  the  subject  of  a  great  deal  of  our  common  talk  and 
observation ;  but  how  seldom  do  we  think  and  speak  of  these 
things,  as  Elihu  does  here,  with  an  awful  regard  to  God  the 
Director  of  them,  who  shews  his  power,  and  serves  the  purposes 
of  his  providence,  by  them?  We  must  take  notice  of  the  glory  of 
God,  not  only  in  the  thunder  and  lightning,  but  in  the  more 
common  revolutions  of  the  weather,  which  are  not  so  terrible, 
and  which  make  less  noise.     As, 

I.  In  the  snow  and  rain,  v.G.  Thunder  and  lightning  happen 
usually  in  the  summer,  but  here  he  takes  notice  of  the  winter 
weather;  then  he  saith  to  the  snow.  Be  thou  on  the  earth;  he  com- 
missions it,  he  commands  it,  he  appoints  it,  where  it  shall  light, 
and  how  long  it  shall  lie.  He  speaks,  and  it  is  done,  as  in  the 
creation  of  the  world.  Let  there  be  light:  so  in  the  works  ol 
common  providence,  Snow,  be  thou  on  the  ijfirth.  Saying  and 
doing  are  not  two  things  with  God,  though  they  are  with  us. 
AVhen  he  speaks  the  word,  the  small  rain  distils,  and  Hhe  great 
rain  ))ours  down  as  he  pleases.  The  winter  rain,  so  the  LXX  ; 
for,  in  these  countries,  when  the  winter  was  past,  the  rain  was 
over  and  gone,  Cant.  2. 11.  The  distinction  in  the  Hebrew  be- 
(^^cen  the  small  rain  and  the  great  rain,  is  this,  that  the  former  is 
called  a  .shower  of  rain,  the  latter  of  rains,  many  showers  ni  one; 
l)uf  all  are  the  showers  of  his  strength:  the  jiower  of  God  is  to  be 
observed  as  much  in  the  small  rain  that  soaks  into  the  earlh,  as  in 
the  great  rain  that  batters  on  the  house-top,  and  washes  away  all 
before  it.     Note,  the   providence  of  God  is  to  be  acknowledged 


Before  Christ  1520. 


jc>F.  sxxvn. 


The  Address  of  Eliliu 


Lolh  b\  husbaintmen  in  the  fields,  and  travellers  upon  the  road,  in 
everv  shower  of  rain,  whether  it  does  them  a  kindness  or  a  dis- 
kinriuess.  Il  is  sin  and  folly  to  contend  xvith  God's  providence  in 
the  weather;  if  he  send  the  snow  or  rain,  can  we  hinder  them? 
Or  sliall  we  be  angry  at  them?  It  is  as  absurd  to  quarrel  with 
ai:y  oilier  disposal  of  Providence  concerning  ourselves  or  our's. 

Tlie  effect  of  the  extremity  of  the  winter  weather,  is,  that  it 
obliges  both  men  and  beasts  to  retire,  making  it  uncomfortable 
and  unsafe  for  them  to  go  abroad.  (1.)  Men  retire  to  their  houses 
from  their  labours  in  the  field,  and  keep  within  doors;  (v.T.) 
He  seals  vp  the  hand  of  evert/  man.  In  frost  and  snow,  husband- 
men cannot  follow  their  business,  nor  some  tradesmen,  nor  tra- 
vellers, when  the  leather  is  extreme:  the  plough  is  laid  by,  the 
shipping  laid  up,  notliing  is  to  be  done,  nothing  to  be  got,  that 
men,  being  taken  off  from  their  own  work,  may  know  his  work, 
and  contemplate  that,  and  give  him  the  glory  of  that;  and,  by  the 
vonsideration  of  that  work  of  his  in  the  weather  which  seals  up 
Iheir  hands,  be  led  to  celebrate  his  other  great  and  marvellous 
works.  Note,  When  we  are,  upon  any  account,  disabled  to  follow 
our  worldly  business,  and  taken  off  from  it,  we  should  spend  our 
time  rather  in  the  exercises  of  piety  and  devotion,  (in  acquainting 
ourselves  with  the  works  of  God,  and  praising  him  in  them,) 
than  in  foolish  idle  sports  and  recreations.  When  our  hands  are 
sealed  up,  our  hearts  should  be  thus  opened,  and  the  less  we  have 
at  any  time  to  do  in  the  world,  the  more  we  should  do  for  God  and 
our  souls.  When  we  are  confined  to  our  houses,  we  should  thereby 
be  driven'to  our  Bibles  and  our  knees.  (2.)  The  beasts  also  retire 
lo  their  dens,  and  remain  in  their  close  places,  v. 8.  It  is  meant 
of  the  wild  beasts,  which,  l)eing  wild,  must  seek  a  shelter  for 
themselves,  to  which,  by  instinct,  they  are  directed,  while  the 
fame  beasts,  which  are  serviceable  to  man,  are  housed  and  pro- 
tected by  his  care,  as  Exod.9.  20.  The  ass  has  no  den  but  his 
master's  crib,  and  thither  he  goes,  not  only  to  be  safe  and  warm, 
but  to  be  fed.  Nature  directs  all  creatures  to  shelter  themselves 
from  a  storm  ;  and  shall  man  only  be  unprovided  with  an  ark? 

2.  In  the  winds,  which  blow  from  different  quarters,  and  pro- 
duce different  effects,  V.9.  Out  of  the  hidden  place  (so  it  may 
be  read)  cnmes  the  ichirhchtd;  it  turns  round,  and  so  it  is  hard  to 
say  from  which  point  it  comes,  but  it  comes  from  the  secret  cham- 
ber, as  the  word  signifies,  which  I  am  not  so  willing  to  under- 
stand of  the  south,  because  he  says  here,  (i'.  17.)  that  the  wind  out 
of  the  south  is  so  far  from  being  a  whirlwind,  that  it  is  a  warming, 
quieting,  wind.  But,  at  this  time,  perhaps,  Elihu  saw  a  whirl- 
*vind-cloud  coming  out  of  the  south  and  making  toward  them,  out 
of  which  the  Lord  spake  soon  after,  rA.38. 1.  Or,  if  turbulent 
winds,  which  bring  showers,  come  out  of  the  south,  cold  and 
drying  blasts  come  out  of  the  north  to  scatter  the  vapours,  and 
clear  the  air  of  t'hera. 

3.  In  the  frost,  v. 10.  See  the  cause  of  it;  it  is  given  by  the 
breath  of  God,  that  is,  by  the  word  of  his  power,  and  the  com- 
mand of  his  will;  or,  as  some  understand  it,  by  the  wind,  which 
is  the  breath  of  God,  as  the  thunder  is  his  voice  ;  it  is  caused  bv 
the  cold  freezing  wind  out  of  the  north.  See  the  effect  of  it; 
The  breadth  of  the  waters  is  straitened;  that  is,  the  waters  that 
had  spread  themselves,  and  flowed  with  libertv,  are  congealed, 
benumbed,  arrested,  bound  up  in  crystal  fetters.  This  is  such 
an  instance  of  the  power  of  God,  as,  if  were  not  common,  would 
be  next  to  a  miracle. 

4.  In  the  clouds;  the  womb  where  all  these  watery  meteors  are 
conceived,  of  whicji  he  had  spoken,  cA.36.  28.  Three  sorts  of 
clouds  he  here  speaks  of; 

(1.)  Close,  black,  thick,  clouds,  pregnant  with  showers;  these 
with  waterins  he  wearies;  (u.ll.)  they  spend  themselves,  and 
tre  exhausted  by  the  rain  into  which  they  melt  and  are  dissolved, 
pouring  out  water  till  they  are  weary,  and  can  pour  out  no  more. 
See  what  pains,  as  I  may  say,  the  creatures,  even  those  above  us, 
Vike  to  serve  man ;  the  clouds  water  the  earth  till  they  are  weary ; 
"iiey  spend,  and  are  spent,  for  our  benefit;  which  "shames  and 
lundemns  us  for  the  little  good  we  do  in  our  places,  though  it 
«ould  be  to  our  own  advantage;  for  he  that  wntereth  shall  be 
watered  also  himself. 


(2.)  Bright,  thin,  clouds,  clouds  without  water;  these  he  scat- 
tcreth,  they  are  dispersed  of  themselves,  and  not  dissolved  inin 
rain,  but  what  becomes  of  them  we  know  not.  The  bright  cloud, 
in  the  evening,  when  the  sky  is  red,  is  scattered,  and  proves  an 
earnest  of  a  fair  day,   Mattli.  16.  2. 

(3.)  Flying  clouds,  which  do  not  dissolve,  as  the  thick  cloud, 
into  a  close  rain,  but  are  carried  upon  the  wings  of  the  wind  from 
place  to  |)lace,  dropping  showers  as  they  go;  these  are  said  to  be 
turned  round  about  by  his  counsels,  ?'.  12.  The  common  people 
say  that  the  rain  is  determined  by  the  planets,  .which  is  as  bad 
divinity  as  it  is  philosophy,  for  it  is  guided  and  governed  by  the 
counsel  of  God,  which  extends  itself  even  to  those  things  that 
seem  most  casual  and  minute,  that  they  may  do  whatsoever  he 
commands  them;  for  the  stormy  winds,  and  the  clouds  that  are 
driven  by  them,  fulfil  his  word ;  and,  by  this  means,  he  causes  it  te 
rain  vpon  one  city,  and  not  upon  another,  Amos,  4.  7, 8.  Thus  his 
will  is  done  vpon  the  face  of  the  world  in  the  earth,  tliat  is,  among 
the  children  of  men,  to  whom  God  has  an  eye  in  all  these  things, 
of  whom  it  is  said,  that  he  7nade  them  to  dwell  on  the  face  of  all  the 
earth.  Acts,  17.  26.  The  inferior  creatures,  being  incapable  oi 
doing  moral  actions,  are  incapable  of  receiving  rewards  and  pu- 
nishments: but,  among  the  children  of  men,  God  causes  the  rain 
to  come,  either  for  the  correction  of  his  land,  or  for  a  mercy  to  ir, 
V.13.  [1.]  Rain  sometimes  turns  into  a  judgment;  it  is  a  scourge 
to  a  sinful  laud :  as  once  it  was  for  the  destruction  of  the  whole 
world,  so  it  is  now  often  for  the  correction  or  discipline  of  some 
parts  of  it,  by  hindering  seedness  and  harvest,  raising  the  waters, 
and  damaging  the  fruits.  Some  have  said  that  our  nation  has 
received  much  more  prejudice  by  the  excess  of  rain  than  by  the 
want  of  it.  [2.]  hi  other  times,  it  is  a  blessing:  it  is  for  his  land, 
that  that  may  be  made  fruitful,  and,  beside  that  which  is  just 
necessary,  he  gives  for  mercy,  to  fatten  it,  and  make  it  more 
fruitful.  See  what  a  necessary  dependence  we  have  upon  God, 
when  the  very  same  thing,  according  to  the  proportion  in  which 
it  is  given,  may  be  either  a  great  judgment,  or  a  great  mercy, 
and  without  God  we  cannot  have  either  a  shower  or  a  fair  gleam. 

14.  Hearken  unto  this,  O  Job:  stand  still,  and 
consider  the  wondrous  works  of  God.  15.  Dost 
thou  know  when  God  disposed  them,  and  caused 
the  light  of  his  cloud  to  shine?  16.  Dost  thou 
know  the  balancings  of  the  clouds,  the  wondrous 
works  of  him  which  is  perfect  in  knoAvledge? 
17.  How  thy  garments  are  warm,  when  he  quiet- 
eth  the  earth  by  the  south  ivind?  18.  Hast  thou 
with  him  spread  out  the  sky,  trhich  is  strong,  and 
as  a  molten  looking-glass?  19.  Teach  us  what 
we  shall  say  unto  him;yb;-we  cannot  order  our 
speech  by  reason  of  darkness.  20.  Shall  it  be 
told  him  that  I  speak?  if  a  man  speak,  surely  he 
shall  be  swallowed  up. 

Elihu  here  applies  himself  closely  to  Job,  desiring  him  to  ap- 
ply what  he  had  hitherto  said,  to  himself.  He  begs  he  would 
hearken  to  this  discourse,  (t).  14.)  that  he  would  pause  a  while; 
Stand  still,  and  consider  the  wondrous  works  of  God.  What  we 
hear,  is  not  likely  to  profit  us,  unless  we  consider  it,  and  we  are 
not  likely  to  consider  things  fully,  unless  we  stand  still,  and  com- 
pose ourselves  to  the  consideration  of  them.  The  works  of  God, 
being  wondrous,  both  deserve,  and  need,  our  consideration,  and 
the  due  consideration  of  them  will  help  to  reconcile  us  to  all  hij 
providences. 

Elihu,  for  the  humbling  of  Job,  shews  him, 

I.  That  he  had  no  insight  into  natural  causes,  could  neitVier  see 
the  springs  of  them,  nor  foresee  the  effects  of  them;  (ti.  15.  .17.) 
Dost  thou  know  the  wondrous  works  of  him  which  is  perfect  in 
knowledge?     We  are  here  taught, 

1.  The  perfection  of  God's  knc  pledge:  it  is  one  of  the  inoiit 


Btf(Ufi  Christ  1520. 


JOB,  XXXVII. 


The  Address  of  Eliliu, 


clorious  ppifections  of  Cidd,  tliat  he  is  perfoct  iu  knowledge;  he 
IS  omniscient.  His  knowledge  is  intuitive;  he  sees,  and  does  not 
know  by  report:  it  is  intimate  and  entire;  lie  knows  things  truly, 
and  not  by  their  colours,  thoroughly,  and  not  by  piece-meal. 
To  his  knowledge  there  is  nothing  distant,  but  all  near;  nothing 
futnre,  but  all  present;  nothing  hid,  but  all  open.  We  ought  to 
acknowledge  this  in  all  his  wondrous  works,  and  it  is  sufficient  to 
satisfy  us,  in  those  wondrous  works  which  we  know  not  the  meaning 
of,  that  they  are  the  works  of  one  that  knows  what  he  does. 

2.  The  imperfection  of  our  knowledge.  The  greatest  philo- 
sophers are  much  in  the  dark  concerning  the  powers  and  works  of 
nature.  We  are  a  paradox  to  ourselves,  and  every  thing  about  us 
is  a  mystery.  The  gravitation  of  bodies,  and  the  cohesion  of  the 
parts,  arc  most  certain,  and  yet  unaccountable.  It  is  good  for  us 
to  be  made  sensible  of  our  own  ignorance;  some  have  confessed 
it,  and  those  that  would  not  have  wished  to  expose  it:  but  we 
must  all  infer  from  it  what  incompetent  judges  we  are  of  the 
divine  politics,  who  understand  so  little  even  of  the  divine 
mechanics.  (1.)  Wc  know  not  what  orders  God  has  given  con- 
cerning the  clouds,  nor  what  orders  he  will  give,  v.  15.  That 
all  is  done  by  determination  and  with  design,  we  are  sure ;  but 
what  is  determined,  and  what  designed,  and  when  the  plan  was 
laid,  we  know  not.  God  often  causes  the  light  nf  his  cloud  to 
fhi/ie;  in  the  rainbow,  so  some;  in  the  lightning,  soothers;  but 
did  we  foresee,  or  could  we  foretell,  when  he  would  do  it?  If  we 
foresee  the  change  of  weather  a  few  hours  before,  by  vulgar 
observation,  or  when  second  causes  have  begun  to  work  by  the 
weather-glass,  yet  how  little  do  these  shew  us  of  the  purposes 
of  God  by  these  changes!  (2.)  We  know  not  how  the  clouds 
are  poised  in  the  air,  the  balancing  of  them,  which  is  one  of  the 
wondrous  works  of  God.  They  are  so  balancc'd,  so  spread,  that 
they  never  rob  us  of  the  benefit  of  the  sun  ;  even  the  cloudy  day 
is  day:  so  balanced,  that  they  do  not  fall  at  once,  or  burst  into 
cataracts  or  water-spouts:  the  rainbow  is  an  intimation  of  God's 
favour  in  balancing  the  clouds,  so  as  to  keep  them  from  drowning 
the  world.  Nay,  so  are  they  balanced,  that  they  impartially 
distribute  their  showers  on  the  earth,  so  that,  one  time  or  other, 
every  place  has  its  share.  (3.)  We  know  not  how  the  comfortable 
change  comes,  when  the  winter  is  past,  v.  17.  [1.]  How  the 
weather  becomes  warm,  after  it  has  been  cold.  We  know  how 
our  garment  came  to  be  warm  upon  us,  that  is,  how  we  come  to 
be  warm  in  our  clothes,  bv  reason  of  the  warmth  of  the  air  we 
breathe  in.  Without  God's  blessing,  we  should  clothe  us,  vet 
not  be  warm.  Hag.  1.  6.  But  when  he  so  orders  it,  the  clothesi 
are  warm  upon  us,  which,  in  the  extremity  of  cold  weather, 
would  not  serve  to  keep  us  warm.  [2.]  How  it  becomes  calm, 
after  it  has  been  stormy;  he  quiets  the  earth  by  the  south-wind, 
when  the  spring  comes.  As  he  has  a  blustering,  freezing,  north- 
wind,  so  he  has  a  thawing,  composing,  south-wind  ;  the  Spirit 
is  compared  to  both,  because  he  both  convinces  and  comforts. 
Cant.  4.  16. 

II.  That  he  had  no  share  at  all  in  the  first  making  of  the  world  ; 
(ti.l8.)  "  Hast  thou  with  him  spread  out  the  sky?  Thou  canst  not 
pretend  to  have  stretched  it  out  without  him,  no  nor  to  have 
stretched  it  out  in  conjunction  with  him,  for  he  was  far  from 
needing  any  help,  either  in  contriving  or  in  working."  The 
creation  of  the  vast  expanse  of  the  visible  heavens,  (Gen.  1 . 6 . .  8.) 
which  we  see  in  being  to  this  day,  is  a  glorious  instance  of  the  di- 
«ine  power,  considering,  1.  That,  though  it  is  fluid,  yet  it  is  firm. 
It  is  strong,  and  has  its  name  from  its  stability.  It  still  is  what  it 
was,  and  suffers  no  decay,  nor  shall  the  ordinances  of  heaven  be 
altered,  till  the  lease  expires  with  time.  2.  That,  though  it  is 
larg«,  it  is  bright  and  most  curiously  fine;  it  is  a  molten  loohing- 
f/lass,  smooth  and  polished,  and  without  the  least  flaw  or  crack. 
In  this,  as  in  a  looking-glass,  we  may  behold  the  glory  of  God, 
iind  the  wisdom  of  his  handy-work,  Ps.iy.  1.  When  we  look  up 
to  heaven  above,  we  should  remember  it  is  a  mirror  or  looking- 
ekiss,  not  to  shew  us  our  own  faces,  but  to  be  a  faint  rcpresenla- 
llmi  of  the  purity,  dignity,  and  brightness  of  the  upper  world,  and 
'<s  c:lorin,is  inhabitants. 


|of(iod,  in  any  ])roportion  to  the  merit  of  the  siibjict,  v.  ]y,20. 
1.  He  challenges  Jo!)  to  be  their  director,  if  he  durst  iiiidcrlaKf! 
it.  He  speaks  it  ironically,  "  Teach  vs,  if  thim  can;;!,  what  ici 
shall  say  unto  him.  Thou  IklsI  a  mind  to  reason  with  Ciod,  and 
wouldest  have  us  to  contend  with  him  on  thy  behalf;  teach  us, 
then,  what  wc  shall  say;  cnnsl  Ihoii  see  further  inio  this  ab\sj 
than  we  can?  If  ihou  cans',  favour  us  witii  tlie  discoveries,  fur- 
nish us  with  instructions."  2.  He  owns  his  own  insufficiency, 
both  in  speaking  to  God,  and  in  speaking  of  liim ;  "  Wc  caiiiwt 
order  our  speech  by  reason  of  ilarkncss.  Note,  The  liesl  of  men 
arc  much  in  the  diirk  concerning  the  glorious  ))erfections  of  tlie 
divine  nature,  and  the  adniinistratiuns  of  the  divine  government. 
They  that  through  grace  know  much  vif  God,  know  little,  no- 
thing, in  comparison  with  what  is  to  be  known,  and  what  will  be 
known,  when  that  which  is  perfect  is  come,  and  the  veil  shall 
be  rent.  When  we  would  speak  of  God,  we  speak  confusedly 
and  with  great  uncertainty,  and  are  soon  at  a  loss,  and  ruii 
a-ground,  not  for  want  of  matter,  but  for  want  of  wotds.  As  we 
must  always  begin  with  fear  and  trembling,  lest  we  speak  amiss, 
(De  Deo  etiam  vera  dicere  periculosum  est — Even  while  affirming 
what  is  true  concerning  God,  we  incur  risk,)  so  wc  must  con- 
clude with  shame  and  blushing,  for  having  spoken  no  better. 
Elihu  himself  had,  for  his  pait,  spoken  well  on  God's  behalf, 
and  yet  is  far  from  expecting  a  fee,  or  thinking  that  God  wan 
beholden  to  him  for  it,  or  that  he  was  fit  to  be  standing  counsel 
for  him,  that  (1.)  He  is  even  ashamed  of  what  he  has  said;  not 
of  the  cause,  but  of  his  own  mauagement  of  it.  Shall  it  be  told 
him  that  I  speak?  Shall  it  be  reported  to  him  as  a  meritorious 
piece  of  service,  worthy  his  notice  ?  By  no  means,  let  it  nev.er  be 
spoken  of,  for  he  fears  that  the  subject  has  suffered  by  his  under- 
taking it,  as  a  fine  face  is  wronged  by  a  bad  painter,  and  his 
performance  is  so  far  from  meriting  thanks,  that  it  needs  pardon. 
When  we  have  done  all  we  can  for  God,  we  must  acknowledge 
that  we  are  unprofitable  servants,  and  have  nothing  at  all  to  boast 
of.  He  is  afraid  of  saying  any  more.  7jf  a  man  speak,  if  he 
undertake  to  plead,  for  God,  much  more,  if  he  offers  to  plead 
against  him,  surely  he  shall  be  swallowed  vp.  If  he  speak  pre- 
sumptuously, God's  wrath  shall  soon  consume  him  ;  but  if  ever 
so  well,  he  will  soon  lose  himself  in  the  mystery,  and  be  over- 
powered by  the  divine  lustre.  Astonishment  will  strike  him  blind 
and  dumb. 

21.  And  now  men  see  not  the  brij^ht  light 
which  is  in  the  clouds  :  but  the  wind  passeth, 
and  cleanseth  them.  22.  Fair  weallier  cometh 
out  of  the  north  :  with  God  is  terrible  majesty. 
2!>.  Toucliing  the  Almighty,  we  cannot  find  him 
out :  he  is  excellent  in  power,  and  in  judgment, 
and  in  plenty  of  justice :  he  will  not  afflict. 
2-1.  Men  do  therefore  fear  him  :  he  respecteth  not 
any  that  are  wise  of  heart. 

Elihu  here  concludes  his  discourse  with  some  short,  hut  great, 
savings  concerning  the  glory  of  God,  as  that  which  he  was  him- 
self possessed,  and  desired  to  possess  others,  with  a  holy  awe  of. 
He  speaks  concisely,  and  in  haste,  because,  it  should  seem,  he 
perceived  that  God  was  about  to  take  the  work  into  his  own 
hands. 

1.  He  observes,  that  God,  who  has  said  that  \\t  \\'\\\  dwell  in 
the  thick  darkness,  and  make  that  his  pavilion,  (2  Chron.  6.  1. 
Ps.lfl.  11.)  is  in  that  awfnl  chariot  advancing  toward  them,  as 
if  he  were  preparing  his  throne  for  judgment,  surrounded  with 
clouds  and  darkness,  Ps.  97.  2.  to  f.  9.  He  saw  the  cioud,  with 
a  whirlwind  in  the  bosom  of  it,  coming  out  of  the  south  ;  but  now 
it  hung  so  thick,  so  black,  over  their  heads,  that  they  could  none 
of  them  sec  the  bright  light,  which  just  before  was  in  the  clouds. 
The  light  of  the  sun  was  now  eclipsed  ,  lliis  reii.ind  d  him  of  the 
darkness,  by  reason   of  which  he  could  not  speuk,  (i..l9.)  and 


l![.  Tiiat  neither  he  nor  they  were  able  to  speak  of  the  jflory  I  made  him  aJfraid  to  go  on,  i-.20.     Thus  the  disciples/ta»v«/  ir/irt 


Ikforc  Christ  1520. 


JOB,  XXXV'T    XXXVTTl 


The  Address  of  God. 


they  enlersd  into  a  cloud,  Luke,  9.  34.  Yet  he  looks  to  the  north, 
iind  sees  it  clear  that  way,  which  gives  him  hope  that  the  clouds 
are  not  gathering  for  a  deluge;  tliey  are  covered,  but  not  sur- 
rounded, with  tlieii).  He  expects  that  the  wind  will  pass,  (so  it 
ui;iv  be  read,)  niid  cleanse  them;  such  a  wind  as  passed  over  the 
earth,  to  clear  it  from  the  waters  of  Noah's  flood  ;  (Gen.  8. 1.)  in 
U)ken  of  the  rcliirii  of  God's  favour;  and  then  fair  weather  nil! 
come  out  nf  the.  itnrth,  (v.  22.). and  all  will  be  well.  God  will  not 
always  frown,  nor  contend  for  ever. 

2.  He  ha.stcMS  to  conclude,  now  that  God  is  about  to  speak; 
and  therefore  delivers  much  in  a  few  words,  as  the  sum  of  all  that 
lie  had  been  discoursing  of,  which,  if  duly  considered,  would  not 
only  clench  the  nail  he  had  been  driving,  but  make  way  for  what 
God  would  say. 

(1.)  That  with  God  is  terrible  majesty.  He  is  a  God  of  glnrv, 
and  such  transcendent  perfection  as  cannot  but  strike  an  awe 
upon  all  his  attendants,  and  a  terror  upon  all  his  adversaries. 
With  God  is  terrible  praise;  so  some;  ioi  he  is  fearful  in  praises, 
Exod.  1.5. 11. 

( 2.)  That  when  we  speak  touching  the  Almighty,  we  must 
own  that  we  cannot  find  him  out ;  our  finite  understandings  can- 
not comprehend  his  infinite  perfections.  Can  we  put  the  sea  into 
an  egg-shell?  We  cannot  trace  the  steps  he  takes  in  his  providence. 
His  way  is  in  the  sea. 

( 3.)  That  he  is  excellent  in  power.  It  is  the  excellency  of  his 
power,  that  he  can  do  whatever  he  pleases,  in  heaven  and  earth. 
He  universal  extent  and  irresistible  force  of  his  power,  are  the 
excellency  of  it ;  no  creature  has  an  arm  like  him,  so  long,  so 
strong. 

(  4.)  That  he  is  no  less  excellent  in  wisdom  and  righteousness; 
in  judgment  and  plenty  of  justice;  else  there  would  be  little  excel- 
lency in  his  power.  We  may  be  sure  that  he  who  can  do  every 
thing,  will  do  every  thing  for  the  best,  for  he  is  infinitely  wise ; 
and  will  not  in  any  thing  do  wrong,  for  he  is  infinitely  just.  When 
he  executes  judgments  upon  sinners,  yet  there  is  plenty  of  justice 
in  it,  and  he  inflicts  not  more  than  they  deserve. 

(5.)  That  Ae  Jt)i7/  not  afflict,  that  is,  he  will  not  afflict  willingly; 
it  is  no  pleasure  to  him  to  grieve  the  children  of  men,  much  less 
his  own  children.  He  never  afflicts  but  when  there  is  cause,  and 
ivhen  there  is  need,  and  he  does  not  overburthen  us  with  affliction, 
hut  considers  our  frame.  Some  read  it  thus  :  "  The  Almighty, 
ivhom  we  cannot  find  out,  is  great  in  power,  but  he  will  not  afflict 
in  judgment,  and  with  him  is  plenty  of  justice,  nor  is  he  extreme 
lo  mark  what  we  do  amiss." 

(6.)  He  values  not  the  censures  of  t'tiose  that  are  wise  in  their 
own  conceit;  He  respccteth  them  not,  v. 24.  He  will  not  alter 
his  counsels  to  oblige  them,  nor  can  those  that  prescribe  to  him 
prevail  with  him  to  do  as  they  would  have  him  do.  He  regards 
the  prayer  of  the  humble,  but  not  the  policies  of  the  crafty.  No, 
the  foolishness  of  God  is  wiser  than  men,  1  Cor. 1.25. 

Lastly,  From  all  this  it  is  easy  to  infer,  that,  since  God  is 
great,  he  is  greatly  to  be  feared  ;  nay,  because  he  is  gracious,  and 
will  not  afflict,  men  do  therefore  fear  him,  for  there  is  forgiveness 
with  him,  that  he  may  be  feared,  Ps.  130.4.  It  is  the  duty  and 
interest  of  all  men  to  fear  God.  Men  shall  fear  him;  so  some. 
Sooner  or  later,  they  shall  fear  him.  They  that  will  not  fear  the 
Lord  and  his  goodness,  shall  for  ever  tremble  under  the  pourings 
uut  of  the  vials  of  his  wrath. 

CHAP.  XXXVIII. 

In  molt  disputes,  the  strife  is,  who  shall  have  the  last  word.  Job's  friends  had, 
in  this  controversy,  tamely  yielded  it  to  Job,  and  then  he  to  Elihu.  But, 
after  all  the  uranglmgs  of  the  counsel  at  bar,  tne  Judge  upon  the  bench 
must  have  the  last  word ;  so  Gnd  had  here,  and  so  he  will  hare  in  ft.fry  con- 
trorersy,  Jor  every  man's  judgment  proceeds  from  him,  and  by  his  definitive 
sentence  every  man  must  stand  or  fall,  and  every  cause  be  won  or  lost.  Job 
had  of  ten  appealed  to  Gad,  and  had  talked  boldly  how  he  would  order  liis 
cau.e  befoie  lum,a«da>a  pi in.c  would  lie  po  near  unto  liim;  but  Men 
God  took  the  throne.  Job  had  nothing  to  say  in  his  oum  defence,  but  was 
mint  before  him.  If  is  not  so  easy  a  m,it(cr  as  some  think  it,  to  contest  with 
the  Almighty.  Job's  friends  luid  sometimes  aitptaled  to  God  too  •  Oil  that 
God  would  speak!  cA.n.6.     And  now,' at  length,  God  dots  tptak    when 


Job,  by  Etihu's  clear  and  close  ar.guings,  was  mollified  a  Utile,  and  mortified, 
and  so  prepared  to  hear  whtU  God  had  to  say.  It  is  the  office  of  ministerM 
to  prepare  the  way  of  the  Lord.  That  which  the  great  God  designs  in  this 
discourse,  is,  to  Itumble  Job,  and  bring  him  to  repent  of,  and  to  recant,  hit 
passionate,  indecent,  exi>ress!ons  concerning  God's  providential  dealings  with 
hem  ;  and  this  he  does  by  calling  upon  Job  to  compare  God's  eternity  with 
his  own  time,  God's  omniscience  with  his  own  ignorance,  and  God's  omni- 
pottnce  with  his  own  impotency.  I.  He  begins  with  an  awakening  challenge 
ami  demand  in  general,  v.  2,  3.  //.  He  proceeds  in  divers  particular  instances 
and  proofs  of  Job's  utter  inability  to  contend  with  God,  because  of  his  igno- 
rance and  weakness ;  for,  1.  He  knew  nothing  of  the  founding  of  the  earth, 
V.4..1,  '2.  Nothing  of  the  limiting  of  the  seUj  ».8..11.  3.  Nothing  of  the 
morning-light,  ».  12..15.  4.  Nothing  of  the  dark  recesses  of  the  sea  and 
earth,  t).  16..21.  5.  Nothing  of  the  springs  in  the  clouds,  (ii.22..27.) 
nor  the  secret  counsels  by  which  they  are  directed.  6.  He  could  do  nothing 
toward  the  production  of  the  rain,  or  frost,  or  lightning;  (v.  28.  .30,31,35, 
37,38.)  nothing  toward  the  directing  of  the  stars  and  their  influences; 
(t).  3 1 .  .33.)  nothing  toward  the  making  of  his  own  soul,  v.  30.  And,  lastly, 
he  could  not  provide  fur  the  lions  and  the  ravens,  t>.3g..41.  If, in  these 
ordinary  works  of  nature.  Job  was  puzzled,  how  durst  he  pretend  to  dive 
into  the  counsels  of  God's  government,  and  to  judge  of  them  ?  In  this,  (as 
Bishop  Patrick  observes.)  God  takes  up  the  argument  begun  by  Elihu,  (who 
came  nearest  to  the  truth,)  and  prosecutes  it  in  inimitable  words,  excelling 
his,  and  all  other  men's,  in  the  loftiness  of  the  style,  as  much  as  thunder  dues 
a  whisper. 


T 


HEN  the  Lord  answered  Job  out  of  th 
whirlwind,  and  said,     2.  Who  is  this  tha 
darkenelh  counsel  by  words  without  knowledge  ? 
3.  Gird  up  now  thy  loins  like  a  man ;  for  1  w  ill 
demand  of  thee,  and  answer  thou  me. 

Let  us  observe  here, 

1.  Who  speaks;  The  Lord  Jehovah,  not  a  created  angel,  but 
the  Eternal  Word  himself,  the  secoi.d  person  in  the  blessed  Trinity, 
for  it  is  he  by  whom  the  worlds  were  made,  and  that  was  no  other 
than  the  Son  of  God.  The  same  speaks  here  that  afterward  spake 
from  mount  Sinai.  Here  he  begins  with  the  creation  of  the  world, 
there  with  the  redemption  of  Israel  out  of  Egypt,  and  from  botli 
is  inferred  the  necessity  of  our  subjection  to  him.  Elihu  had  said, 
God  speaks  to  men,  and  they  do  not  perceive  it;  {eh.  33.  14.)  Iisi- 
this  they  could  not  but  perceive,  and  yet  we  have  a  more  sure  icor  I 
of  prophecy,  2  Pet.  1.19. 

2.  When  he  spake  ;  Then:  when  they  had  all  had  their  saying, 
and  vet  had  not  gained  their  point,  then  it  was  time  for  God  to 
interpose,  whose  judgment  is  according  to  truth.  When  we  know 
not  who  is  in  the  right,  and  perhaps  are  doubtful  whether  we  our- 
selves are,  this  may  satisfy  us.  That  God  will  determine  shortly 
in  the  valley  of  decision,  Joel,  3. 14.  Job  had  silenced  his  three 
friends,  and  yet  could  not  convince  them  of  his  integritv  in  the 
main  ;  Elihu  had  silenced  Job,  and  yet  could  not  bring  him  to 
acknowledge  his  mismanagement  of  this  dispute  ;  but  now  Cod 
comes,  and  does  both ;  convinces  Job,  first,  of  his  unadvised  speak- 
ing, and  makes  him  cry,  Peccavi — I  have  done  wrong ;  and,  having 
humbled  him,  he  puts  honour  upon  him,  by  convincing  his  three 
friends  that  they  had  done  him  wrong.  These  two  things  God  will, 
sooner  or  later,  do  for  his  people  ;  he  will  shew  them  their  faults, 
that  they  may  be  themselves  ashamed  of  them,  and  he  will  she%v 
others  their  righteousness,  and  bring  it  forth  as  the  light,  that  they 
may  be  ashamed  of  their  unjust  censures  of  them. 

3.  How  he  spake  ;  Out  of  the  whirlwind,  the  rolling  and  in- 
volving cloud,  which  Elihu  took  notice  of,  ch.  37. 1,  2,  ,0.  A 
whirlwind  prefaced  Ezekiel's  vision,  (Ezek.  1.4.)  and  Elijah'(\ 
1  Kings,  19.11.  God  is  said  to  have  his  way  in  ike  whirlwind, 
(Nah.1.3.)  and,  to  shew  that  even  the  stormy  wind  -fulfils  his 
word,  here  it  was  made  the  vehicle  of  it.  This  shews  what  a 
mighty  voice  God's  is,  that  it  was  not  lost,  but  perfectly  auclibio. 
even  in  the  noise  of  a  whirlwind.  Thus  God  designed  to  slarl'e 
Job,  and  to  command  his  attention.  Sometimes  God  answers  In 
own  people  in  terrible  corrections,  as  out  of  the  whirlwind,  bii 
always  in  righteousness. 

4.  To  whom  he  spake  ;  He  answered  Job,  directed  his  speec 
to  him,  to  convince  l>im  of  what  was  amiss,  before  he  cleared  him 
from  tli«  unjust  aspersions  cast  upon  him.    It  is  God  only  that  can 


i 


Before  Christ  1520 


JOB,  XXXVIII. 


The  Address  of  God. 


effectually  convince  of  sin;  and  those  shall  so  he  humbled,  whom 
he  desjons  to  exalt.  Those  that  desire  to  hear  from  God,  as  Job 
did,  shitll  certainly  hear  from  him  at  lenp;th. 

5.  What  he  said;  We  may  conjecture  that  Elihu,  or  some  other 
of  llie  auditory,  wrote  down  verbatim  what  was  delivered  out  of 
the  wiiirlwind,  for  we  find,  (Rev.  10.  4.)  that,  when  the  thunders 
littered  their  voices,  John  was  prepared  to  write.  Or,  if  it  was  not 
iv'riitcn  then,  yet,  the  penman  of  the  book  being  inspired  by  the 
Holy  Ghost,  we  are  sure  lliat  we  have  here  a  very  true  and  exact 
report  of  what  was  said  ;  The  Sjiiiit  (says  Christ)  shall  bring  to 
your  remembrance,  as  he  did  here,  what  I  have  said  to  you. 

The  preface  is  very  searching. 

(1.)  God  charges  him  with  ignorance  and  presumption  in  Vvhat 
he  had  said;  (i'.  2.)  "Who  is  this  that  talks  at  this  rate?  Is  it 
Job?  What,  a  man  ?  That  weak,  foolish,  despicable  creature — 
shall  he  (iretend  to  prescribe  to  me  «hat  I  must  do,  or  to  quarrel 
with  me  for  what  I  have  done  ?  Is  it  Job  ?  What !  my  servant  Job, 
a  perfect  and  an  upriglit  man  ?  Can  he  so  far  forget  himself,  and 
act  unlike  himself?  Who,  where,  k  he  that  darkens  coimsel  thus 
by  words  without  //nnu'ledge?  Let  him  shew  his  face  if  he  dare, 
and  stand  to  what  he  has  said."  Note,  Darkening  the  counsels  of 
God's  wisdom  with  our  follv,  is  a  great  affront  and  provocation  to 
God.  Concerning  God's  counsels,  we  must  own  that  we  are  with- 
out knowledge.  They  are  a  deep  which  we  cannot  fathom  ;  we 
are  quite  out  of  our  element,  out  of  our  aim,  when  we  pretend  to 
account  for  them.  Yet  we  are  too  apt  to  talk  of  them  as  if  we 
understood  them,  with  a  great  deal  of  niceness  and  boldness :  but, 
alas!  we  do  but  darken  them,  instead  of  explaining  them;  we 
confound  and  perplex  ourselves  and  one  another,  when  we  dispute 
of  the  order  of  God's  decrees,  and  the  designs,  and  reasons,  and 
methods,  of  his  operations  of  providence  and  grace.  A  humble 
faith  and  sincere  obedience  shall  see  further  and  better  into  the 
secret  of  l!ic  Lord,  llian  all  the  philosophy  of  their  schools,  and 
the  searcl'ts  of  science  so  called.  This  first  word  which  God 
spake  is  tne  more  observable,  because  Job,  in  his  repentance, 
fastens  upon  it  as  thai  which  succeeded  to  humble  him,  ch.  42.  3. 
This  he  repeated  and  echoed  to,  as  the  arrow  that  stuck  fast  in 
him  ;  "  I  am  the  fool  that  have  darkened  counsel."  There  was 
some  colour  to  have  turned  it  upon  Elihu,  as  if  Ciod  meant  him, 
for  he  spake  last,  and  was  speaking  when  the  whirlwind  began; 
but  Job  applied  it  to  himself,  as  it  becomes  us  to  do,  when  faithful 
reproofs  are  given,  and  not  (as  most  do)  to  billet  them  upon  other 
people. 

(2.)  He  challenges  him  to  give  such  proofs  of  his  knowledge  as 
would  serve  to  justify  his  inquiries  into  the  divine  counsels;  («.3.) 
"  Gird  up  now  thy  loins  like  a  stout  man;  prepare  thyself  for  the 
encounter;  I  will  demand  of  thee,  will  put  some  questions  to  thee; 
and  answer  me,  if  thou  canst,  before  I  answer  thine. '  Those  that 
go  about  to  call  God  to  an  account,  must  expect  to  be  catechised 
and  called  to  an  account  themselves,  that  they  may  be  made  sensi- 
ble of  their  ignorance  and  arrogance.  God  here  puts  Job  in  mind 
of  what  he  had  said,  (cA.  13.  22.)  Call  thou,  and  I  will  ansiver: 
"  Now  make  thv  words  good." 

4.  Where  wast  ihon  when  I  laid  the  foundations 
of  the  earlli  ?    Declare,  if  thou  hast  understanding. 

5.  Who  hath  laid  the  measures  thereof,  if  thou 
ktiowest?   or  who  hatli  stretched  the  line  upon  it? 

6.  Wiiereupon  are  the  foundations  thereof  fastened? 
or  who  laid  tlie  conier-sfoiie  thereof ;  7.  When 
the  morning  stars  sang  together,  and  all  the  sons  of 
God  shouted  for  joy  ?  8.  Or  icho  shut  up  the  sea 
with  doors,  when  it  brake  forth,  as  if\t  had  issued 
out  of  the  womb?  9.  When  I  made  the  cloud  the 
garment  thereof,  and  thigk  darkness  a  swaddling- 
band  for  it,     10.  And  brake  up  for  it  my  decreed 


place,  and  set  bars  and  doors,  11.  And  said. 
Hitherto  shall  thou  come,  but  no  further :  and 
here  shall  thy  proud  waves  be  stayed  ? 

For  the  humbling  of  Job,  God  here  shews  him  his  ignorance, 
even  concerning  the  earth  and  the  sea.  Though  so  near,  though 
so  bulky,  yet  he  could  give  no  account  of  their  origination  ;  much 
less  of  heaven  above  or  hell  beneath,  which  are  at  such  a  distance, 
or  of  the  several  parts  of  matter  which  are  so  minute,  and  then, 
least  of  all,  of  the  divine  counsels. 

I.  Concerning  the  founding  of  the  earth.  If  he  have  such  a 
mighty  insight,  as  he  pretends  to  have,  into  the  counsels  of  God, 
let  him  give  some  account  of  the  earth  he  goes  upon,  which  is 
given  to  the  children  of  men. 

1.  Let  him  tell  where  he  was  when  this  lower  world  was  made, 
and  whether  he  was  advising  or  assisting  in  that  wonderful  work  ; 
(».  4.)  "  Where  toast  thou  token  I  laid  the  foundations  of  the  carlh? 
Thy  pretensions  are  high;  canst  thou  pretend  to  this  ?  Wast  thou 
present  when  the  world  was  made  ?"  See  here,  (1.)  The  greatness 
and  glory  of  God  ;  /  laid  the  foundations  of  the  earth.  This 
proves  him  to  be  the  only  living  and  true  God,  and  a  God  of  power, 
(Isa.  40.21.  Jer.  10. 11, 12.)  and  encourages  us  to  trust  in  him  ai 
all  times,  Isa. 51.13, 16.  (2.)  The  meanness  and  confemptilile- 
ness  of  man;  "  Where  toast  thou  then?  Thou  that  hast  made  such 
a  figure  among  the  children  of  the  east,  and  settest  up  for  an 
oracle,  and  a  judge  of  the  divine  counsels,  where  wast  thou  w  hen 
the  foundations  of  the  earth  were  laid?"  So  far  were  we  frimi 
having  any  hand  in  the  creation  of  the  world,  which  might  entitle 
us  to  a  dominion  in  it,  or  so  much  as  being  witnesses  of  it,  by 
which  we  might  have  gained  an  insight  into  it,  that  we  were  not 
then  in  being.  The  first  man  was  not,  much  less  were  we.  It  is 
the  honour  of  Christ  that  he  was  present  when  this  was  done; 
(Prov.  8.  22,  4c.  John,  1.1,  2.)  but  toe  arc  nf  v  ■  terday,  ami 
knoiv  nothing.  Let  us  not,  therefore,  find  fault  wiili  tlic  works  of 
God,  nor  prescribe  to  hini.  He  did  ROt  consult  us  hi  making  the 
world,  and  yet  it  is  well  made  ;  why  should  we  expect,  then,  that 
he  should  take  his  measures  from  us  in  governing  it? 

2.  Let  him  describe  how  this  world  was  made,  and  give  a 
particular  account  of  the  manner  in  which  this  strong  and  stately 
edifice  was  formed  and  erected  ;  "  Declare,  if  thou  hast  so  much 
understandins;  as  thou  fanciest  thyself  to  have,  what  were  the 
advances  of  that  work  ?"  Those  that  pretend  to  have  understaiKlln>.^ 
above  others,  ought  to  give  proof  of  it ;  shew  me  thy  faith  by  thv 
works,  thv  knowledge  by  thv  words.     L-'t  Job  declare,  if  he  can, 

(1.)  How  the  world  came  to  be  so  finely  framed,  with  so  much 
exactness,  and  such  an  admirable  symmetry  and  proportion  of  all 
the  parts  of  it ;  (v.  5.)  ".Stand  forth,  and  tell  who  laid  the  mcasum 
thereof,  and  stretched  out  the  line  upon  it.  Wast  thou  the  architect 
that  formed  the  model,  and  then  drew  the  dimensions  by  rule 
according  to  it?  The  vast  bulk  of  the  earth  is  moulded  as  regu- 
larly as  if  it  had  been  done  by  line  and  measure ;  but  who  can 
describe  how  it  was  cast  into  this  figure  ?  Who  can  determine  its 
circumference  and  diameter,  and  all  the  lines  that  are  drawn  on 
the  terrestrial  globe?  It  is  to  this  day  a  dispute  whether  the  earth 
stands  still  or  turns  round  ;*  how  then  can  we  determine  by  what 
measures  it  was  first  formed  ? 

(2.)  How  it  came  to  be  so  firmly  fixed.  Though  it  is  hung 
upon  nothing,  yet  it  is  established,  that  it  cannot  be  moved  ;  but 
who  can  fell  upon  what  the  foundations  of  it  are  fastened,  that  it 
may  not  sink  with  its  own  weight,  or  who  laid  the  corner-stone 
thereof,  that  the  parts  of  it  may  not  fall  asunder  ?  v.G.  JMial 
God  does,  it  shall  he  for  ever;  (Eccl.3.14.)  and  therefore,  as  we 
cannot  find  fault  with  God's  work,  so  we  need  not  be  in  feai 
concerning  it ;  it  will  last,  and  answer  the  end,  the  works  of  his 
pnivirience,  as  well  as  the  work  of  creation  ;  the  measures  ol 
neither  can  ever  lie  broken  ;  and  the  work  of  redemption  is  no 
less  firm,  of  whicli  Christ  himself  is  both  the  Foundation  and  th« 
Corner-stone.     The  church  stands  as  fast  as  the  earth. 


70 


'Such  a  dinButc.  in  tlie  ii.'eseiit  day    scar  ely  exist',  even  auion^j  tlip  vulgar  — En. 


Before  Christ  lo2i>. 


JOB.  XXWIH. 


The  Address  of  God. 


3.  I-et  him  repeat,  if  lie  can,  tlie  sontjs  of  piaisc  which  were 
n»ag  at  that  soleniiiily  ;  (c.l.)  whin  the  murnmii'Stars  sang  to- 
gether, the  blessed  angels,  (llie  First-born  of  Ihe  Fallier  of  light,) 
who,  in  the  mornine;  of  time,  shone  brii;lit  as  the  morning-star, 
going  ininiediatelv  before  file  light  which  God  commanded  to  shine 
out  of  darkness  upon  the  seeds  of  this  louer  world,  the  earth,  which 
was  \vitliout  form  and  void.  They  were  the  sons  of  God,  who 
shouted  for  joy,  when  they  saw  Ihe  foundations  of  the  earth  laid, 
because,  though  it  was  not  made  for  them,  but  for  the  children 
of  men,  and  though  it  would  increase  their  work  and  service,  yet 
they  knew  that  the  Eternal  Wisdom  and  Word,  whom  they  were 
*o  worship,  (Heb.  1.6.)  would  rejoice  in  the  habitable  parts  of  the 
larth,  and  that  much  of  his  delight  would  be  in  the  sons  of  men, 
Prov.  8.  31.  The  angels  are  called  the  sons  of  God,  because  they 
bear  much  of  his  image,  are  with  him  in  his  house  above,  and 
serve  him  as  a  son  does  his  father.  Now  observe  here,  (1.)  The 
glory  of  God,  as  the  Creator  of  the  world,  is  to  be  celebrated  with 
joy  and  triumph  by  all  his  reasonable  creatures;  for  they  are 
qualified  and  appointed  to  be  the  collectors  of  his  praises  from 
the  inferior  creatures,  who  can  praise  him  merely  as  objects  that 
exemplify  his  workmanship.  (2.)  The  work  of  angels  is  to  praise 
God  ;  the  more  we  abound  in  holy,  humble,  thankful,  joyful  praise, 
,the  more  we  do  the  will  of  God  as  they  do  it;  and  whereas  we 
are  so  barren  and  defective  in  praising  God,  it  is  a  comfort  to 
think  that  they  are  doing  it  in  a  better  manner.  (3.)  They  were 
unanimous  in  singing  God's  praises  :  they  sang  together  with  one 
accord,  and  there  was  no  jar  in  their  harmony.  The  sweetest 
concerts  are  in  praising  God.  (4.)  They  all  did  it,  even  those 
who  afterward  fell,  and  left  their  first  estate  ;  even  those  who  have 
praised  God  may,  by  the  deceitful  power  of  sin,  be  brought  to 
blaspheme  him,  and  yet  God  will  be  eternally  praised. 

II.  Concerning  the  limiting  of  the  sea  to  the  place  appointed 
for  it,  t;.8,  Sfc.  This  refers  to  the  third  day's  work,  when  God 
said,  (Gen.  1.9.)  Let  the  waters  under  the  heaven  be  gathered 
together  unto  one  plnce,  and  it  teas  so. 

1.  Out  of  the  great  deep  or  chaos,  in  which  earth  and  water 
were  intjermixed,  in  obedience  to  the  divine  command,  the  waters 
brake  forth  like  a  child  ont  of  the  teeming  motnb,  v.  8.  Then  the 
waters  that  had  covered  the  deep,  and  stood  above  the  mountains, 
retired  with  precipitation;  at  God's  rebuke  they  fled,  Ps.104.6,  7. 

2.  This  new-born  babe  is  clothed  and  swaddled,  w.  9.  T'he 
cloud  is  made  the  garment  thereof,  with  which  it  is  covered,  and 
thick  darkness  (that  is,  shores  vastly  remote  and  distant  from  one 
another,  and  quite  in  the  dark  one  to  another)  is  a  twaddling-band 
for  it.  See  with  what  ease  the  great  God  manages  the  raging  sea ; 
notwithstanding  the  violence  of  its  tides,  and  the  strength  of  its 
billows,  he  manages  it  as  the  nurse  does  the  child  in  swaddling- 
clothes.  It  is  not  said,  He  made  rocks  and  mountains  its  swad- 
dling-bands, but  clouds  and  darkness;  something  that  we  are  not 
aware  of,  and  would  think  least  likely  for  such  a  purpose. 

3.  There  is  a  cradle,  too,  provided  for  this  babe;  I  brake  vp 
for  it  my  decreed  place,  I'.IO.  V'aJlies  were  sunk  for  it  in  the 
earth,  capacious  enough  to  receive  it,  and  there  it  is  laid  to  sleep; 
if  it  be  sometimes  tossed  with  winds,  that  (as  Bishop  Patrick 
observes)  is  but  the  rocking  of  the  cradle,  which  makes  it  sleep  the 
faster.  As  for  the  sea,  so  for  every  one  of  us,  there  is  a  decreed 
place;  for  he  that  determined  the  times  before  appointed,  deter- 
mined also  the  bounds  of  our  habitation. 

4.  This  babe  being  made  unruly  and  dangerous  by  the  sin  of 
man,  which  was  the  original  of  all  unquietness  and  danger  in  this 


noise  of  her  wave*,  can,  when  Ise  pleases,  still  the  tumult  of  the 
people,  Ps.65.7.  It  is  also  to  be  looked  upon  as  an  act  of  God's 
mercy  to  the  world  of  mankind,  and  an  instance  of  his  patience 
toward  that  provoking  race ;  though  he  could  easily  cover  the  earlli 
again  with  the  waters  of  the  sea,  (and,  methinks,  every  flowing 
tide  twice  a-day  threatens  us,  and  shews  what  ihe  sea  could  do, 
and  would  do,  if  God  would  give  it  leave,)  yet  he  restrains  thcni, 
being  not  willing  that  any  should  perish,  and  having  lesen-dt  the 
world  that  now  is,  ■untofire,  2  Pet.  3. 7. 

12.  Hast  thou  commanded  the  moriiiiio-  sizice 
thy  days  ;  and  caused  the  day-spring  to  know  his 
place-,  13.  That  it  might  take  hold  of  the  ends  of 
the  earth,  that  the  wicked  might  be  shaken  out  of 
it?  14.  It  is  turned  as  clay  to  the  seal,  and  they 
stand  as  a  garment.  15.  And  from  the  wicked 
their  light  is  withholden,  and  the  high  arm  shall  be 
broken.  16.  Hast  thou  entered  into  the  springs  of 
the  sea?  or  hast  thou  walked  in  the  search  of  the 
depth  ?  17.  Have  the  gates  of  death  been  opened 
unto  thee  ?  or  hast  thou  seen  the  doors  of  the 
shadow  of  death  ?  18.  Hast  thou  perceived  the 
breadth  of  the  earth?  declare,  if  thou  knowest  it 
all.  19.  Where  is  the  way  iihere  light  dwelleth? 
and  as  fox  darkness,  where  is  the  place  thereof, 
20.  That  thou  shouldest  take  it  to  the  bound  there- 
of, and  that  thou  shouldest  know  the  paths  to  the 
house  thereof?  21.  Knowest  thou  it,  because  thou 
wast  then  born?  or  because  the  number  of  thy  days 
is  great?  22.  Hast  thou  entered  into  the  treasures 
of  the  snow?  or  hast  thou  seen  the  treasures  o/ 
the  hail,  23.  Which  I  have  reserved  against  the 
time  of  trouble,  against  the  day  of  battle  and 
war?  24.  By  what  way  is  the  light  parted,  tc/tic/i 
scattereth  the  east-wind  upon  the  earth? 

The  Lord  here  proceeds  to  ask  Job  many  confounding  questions, 
to  convince  him  of  his  ignorance,  and  so  to  shame  him  for  his 
folly  in  prescribing  to  God.  If  we  will  but  try  ourselves  with  such 
interrogatories  as  these,  we  shall  soon  be  brought  to  own  that  what 
we  know  is  nothing  in  comparison  with  what  we  know  not. 

Job  is  here  challenged  to  give  an  account  of  six  things. 

I.  Of  the  springs  of  the  morning,  the  day-spring  from  on  high, 
».  12..15.  As  there  is  no  visible  being  of  which  we  may  be 
more  firmly  assured  that  it  is,  so  there  is  none  which  we  are 
more  puzzled  in  describing,  nor  more  doubtful  in  determining 
what  it  is,  than  the  light.  We  welcome  the  morning,  and  are 
glad  of  the  day-spring;  but,  1.  It  is  not  commanded  since  our 
days,  but  what  it  is,  it  was  long  before  we  were  born,  so  tliat  it 
was  neither  made  by  us,  nor  designed  primarily  for  us,  but  we 
take  it  as  we  find  it,  and  as  the  many  generations  had  it  that  went 
before  us.  The  day-spring  knew  its  place  before  we  knew  our's, 
for  we  are  but  of  yesterday.  2.  It  was  not  we,  it  was  not  any 
man,  that  commanded  the  morning-light  at  first,  or  appointed 
the  place  of  its  springing  up  and  shining  forth,  or  the  lime  of  if. 


lower  world,  there  is  also  a  prison  provided  for  it;  bars  and  doors    The  constant  and  regular  succession  of  day  and  night,  was  no  con 


are  set,  u.  10.  And  it  is  said  to  it,  by  way  of  check  to  its 
lence.  Hitherto  slialt  thou  come,  but  no  further.  The  sea  is  God's, 
for  he  made  it,  he  restrains  it;  he  says  to  it.  Here  shall  thy  proud 
waves  be  stayed,  v.  11.  This  may  be  considered  as  an  act  of  God's 
power  over  the  sea ;  though  it  is  so  vast  a  body,  .and  though  its 
motion  is  sometimes  extremely  violent,  yet  God  has  it  under 
check;  its  waves  rise  no  higher,  its  tides  roll  no  further,  than 
God  permits;  and  it  is  mentioned  as  a  reason  why  we  should 
stand  in  awe  of  God,  (Jer.  5.22.)  and  yet  why  we  should  encourage 
uurselveK  in  him  ;  for  he  that  stops  the  noise  of  the  sea,  even  the 


trivance  of  our's,  it  is  the  glory  of  God  that  it  shews,  and  his  handy- 
work,  not  our's,  Ps.  19. 1,2.  3.  It  is  quite  out  of  our  power  to 
alter  this  course;  "Hast  thou  countermanded  the  morning  since 
thy  days?  Hast  thou  at  any  time  raised  the  morning  light  sooner 
than  its  appointed  time,  to  serve  thy  purpose,  when  thou  hast 
waited  for  the  morning;  or  oVdered  Ihe  day-spring  for  thy  con- 
venience to  any  other  place  than  its  own  ?  No,  never.  Why 
then  wilt  tL  »u  pretend  to  direct  the  divine  counsels,  or  expect  to 
have  the  methods  of  Providence,  altered  in  favour  of  thee?"  Wc 
may  an  Boon  bieak  the  covenant  of  "hp  day  and  of  the  night,  as 


Before  Christ  1520. 


JOB,  XXXVIII. 


The  Address  of  God, 


;iiiv  part  of  God's  covenant  with  his  people,  and  particularly  tliat, 
/  uill  chasten  them  with  the  rod  of  men.  4.  It  is  God  tiiat  has 
ii|>piiiiiled  the  day-spring  to  visit  the  eartli,  and  diffuses  the  morn- 
iiio-linht  through  the  air,  which  receives  it  as  readily  as  the  clay 
does  the  seal,  (k.14.)  immediately  admitting  the  impressions  of  it, 
so  as  of  a  sudden  to  be  all  over  enlightened  by  it,  as  the  seal  stamps 
its  image  on  the  wax ;  and  they  stand  as  a  garment,  or  as  if  they 
were  clothed  with  a  garment.  The  earth  puts  on  a  new  face  every 
^morning,  and  dresses  itself  as  we  do,  puts  on  light  as  a  garment, 
and  is  then  to  be  seen.  3.  This  is  made  a  terror  to  evil-doers. 
Nothing  is  more  comfortable  to  mankind  than  the  light  of  the 
morning;  it  is  pleasant  to  the  eyes,  it  is  serviceable  to  life  and  the 
business  of  it,  and  the  favour  of  it  is  universally  extended,  for  it  takes 
hold  of  the  ends  of  the  earth ;  and  we  should  dwell,  in  our  hymns 
to  the  light,  on  its  advantages  to  the  earth  ;  but  God  here  observes 
how  unwelcome  it  is  to  those  that  do  evil,  and  therefore  hate  the 
iight.  God  makes  the  light  a  minister  of  his  justice,  as  well  as 
of  his  mercv;  it  is  designed  to  shake  the  wicked  out  of  the  earth, 
and  for  that  purpose  it  takes  hold  of  the  ends  of  it,  as  we  take  hold 
of  the  ends  of  a  garment  to  shake  the  dust  and  moths  out  of  it. 
Job  had  observed  what  a  terror  the  morning-light  is  to  criminals, 
because  it  discovers  them,  (cA.24.13,  &c.)  and  God  here  seconds 
the  observation,  and  asks  him,  whether  the  world  was  indebted  to 
him  for  that  kindness?  No,  the  great  Judge  of  the  world  sends 
forth  the  beams  of  the  morning-light,  as  his  messengers  to  detect 
criminals,  that  they  may  not  only  be  defeated  in  their  purposes, 
and  put  to  shame,  but  that  they  may  be  brought  to  condign 
punishment,  (u.l5.)  that  their  light  may  be  withholden  from 
them,  that  is,  that  they  may  lose  their  comfort,  their  confidence, 
their  liberties,  their  lives,  and  that  their  high  arm,  which  they 
have  lifted  up  against  God  and  man,  may  be  broken,  and  they 
deprived  of  Iheir  power  to  do  mischief.  Whether  what  is  here 
said  of  the  rii(iriiing-li'.;ht,  was  designed  to  represent,  as  in  a  figure, 
the  light  o!  tlie  gos])t:l  of  Christ,  and  to  give  a  type  of  it,  I  will 
not  say;  but  I  am  sure  it  may  serve  to  put  us  in  mind  of  the  en- 
comiums given  to  the  gospel  just  at  the  rising  of  its  morning-star, 
by  Zecharias,  (Luke,  1.78.)  By  the  tender  mercy  of  our  God, 
the  day-spring  from,  on  high  has  visited  us,  to  give  light  to  them 
that  sit  in  darkness,  whose  hearts  are  turned  to  it  as  clay  to  the 
seal,  2Cor.4.6.  The  virgin  Mary  too,  (Luke,  1.  51.)  shews  that 
God,  in  his  gospel,  has  sherced  strength  with  his  arm,  scattered 
the  proud,  and  put  down  the  mighty,  by  that  light  which  he 
designed  to  shake  the  wicked,  to  shake  wickedness  itself  out  of 
the  earth,   and  break  its  high  arm. 

IL  Of  the  springs  of  th^  sea ;  (v.  \S.)  "  Hast  thou  entered  into 
them,  or  hast  thou  walked  in  the  search  of  the  depth?  Knowest 
thou  what  lies  in  the  bottom  of  the  sea,  the  treasures  there  hid  in 
the  sands?  Or  canst  thou  give  an  account  of  the  rise  and  original 
of  the  waters  of  the  sea?  Vapours  are  continually  exhaled  out  of 
the  sea.  Dost  thou  know  how  the  recruits  are  raised,  by  which  it  is 
continually  supplied  ?  Rivers  are  constantly  poured  into  the  sea. 
Dost  thou  know  how  they  are  continually  discharged,  so  as  not  to 
overflow  the  earth?  Art  thou  acquainted  with  the  secret  subter- 
raneous passages  by  which  the  waters  circulate?"  God's  way,  in 
the  government  of  the  world,  is  said  to  be  in  the  sea,  and  ht  the 
great  waters,  (Ps.77.10.)  intimating  that  it  is  hid  from  us,  and 
not  to  be  pried  into  by  us. 

IIL  Of  the  sates  of  death  ;  Have  those  been  open  to  thee?  v.  16. 
Death  is  a  grand  secret.  l.We  know  not  beforehand  when  and 
how,  and  bv  what  means,  we  or  others  shall  be  brought  to  death ; 
by  what  road  we  must  go  the  way  whence  we  shall  not  return ; 
ivhat  disease  or  what  disaster  will  be  the  door  to  let  us  into 
the  house  appointed  for  all  living;  Man  knows  not  his  time. 
S.We  cannot  describe  what  death  is,  how  the  knot  is  untied  be- 
Iweeu  body  and  soul,  nor  how  the  spirit  of  a  man  goes  upward, 
(Ex:cl.  3.  21.)  to  be  we  know  not  what,  and  live  we  know  not  how, 
ts  Mr.Norris  expresses  it;  with  what  dreadful  curiosity  (says  he) 
does  the  soul  launch  out  into  the  vast  ocean  of  eternity,  and  resign 
to  an  untried  abyss!  Let  us  make  it  sure  that  the  gates  of  heaven 
shall  be  opened  to  us  on  the  other  side  death,  and  then  we  need 
not  fear  the  opening  of  the  gales  of  death,  though  it  is  a  way  we 


'are  to  go  but  once.  S.We  have  no  corres))ondotice  nt  all  with 
separate  souls,  nor  any  acquaintance  with  their  slate.  It  is  an 
unknown,  undiscovered,  region  to  which  tliov  are  removed,  we 
can  neither  hear  from  them,  nor  send  to  llieiii.  While  we  are 
here  in  a  world  of  sense,  we  speak  of  the  world  of  spirits,  as  blind 
men  do  of  colours,  and  when  we  remove  thither,  shall  be  amazed 
to  find  how  much  we  are  mistaken. 

IV.  Of  the  breadth  of  the  earth;  (d.  18.)  Hast  thnu  perceived 
that?  The  knowledge  of  this  might  seem  most  level  to  him,  and 
within  his  reach  ;  yet  he  is  challenged  to  declare  this,  if  he  can. 
We  have  our  residence  on  the  earth,  God  has  given  it  to  the  chil- 
dren of  men;  but  who  ever  surveyed  it,  or  coidd  give  an  account 
of  the  number  of  its  acres?  It  is  but  a  point  to  the  universe;  yet, 
small  as  it  is,  we  cannot  be  exact  in  declaring  the  dimensions  of 
it.  Job  had  never  sailed  round  the  world,  nor  any  before  him ;  so 
little  did  men  know  the  breadth  of  the  earth,  that  it  was  but  a  few 
ages  ago  that  the  vast  continent  of  America  was  discovered,  which 
had,  time  out  of  mind,  Iain  hid.  The  divine  perfection  is  longer 
than  the  earth,  and  broader  than  the  sea  ;  it  is  therefore  presump- 
tion for  us,  who  perceive  not  the  breadth  of  the  earth,  to  dive  into 
the  depth  of  God's  counsels. 

V.  Of  the  place  and  way  of  light  and  darkness.  Of  the  day- 
spring  he  had  spoken  before,  (v.  12.)  and  he  returns  to  speak  of  it 
again  ;  (v.  19.)  Where  is  the  u-ay  where  light  dwells?  And  again, 
(t).  24.)  By  what  way  is  the  light  parted?  He  challenges  him  to 
describe, 

l.How  the  light  and  darkness  were  at  first  made;  when  God, 
in  the  beginning,  first  spread  darkness  upon  the  face  of  the  deep, 
and  afterward  commanded  the  light  to  shine  out  of  darkness,  by 
that  mighty  word,  Let  there  he  light,  was  Job  a  witness  to  the  order, 
to  the  operation?  can  he  tell  where  the  fountains  of  light  and 
darkness  are,  and  where  those  mighty  princes  keep  their  courts 
distinct,  while  in  one  world  thev  ride  alleni.Ttely  ?  Though  we 
long  ever  so  much  either  for  the  shining  forth  of  the  ninrning,  or 
the  shadows  of  the  evening,  we  know  not  whither  to  send,  or  go,  to 
fetch  them,  nor  can  tell  the  paths  to  the  house  thereof,  r.20.  We 
were  not  then  born,  nor  is  the  number  of  our  days  so  great,  that 
we  can  describe  the  birth  of  that  first-born  of  the  visible  creation, 
t>. 21.  Shall  we  then  undertake  to  discourse  of  God's  counsels, 
which  were  from  eternity,  or  to  find  out  the  paths  to  the  house 
thereof,  to  solicit  for  the  alteration  of  them?  God  glories  in  it, 
that  he  forms  the  light  and  creates  the  darkness ;  and,  if  we  must 
take  those  as  we  find  them,  take  those  as  they  come,  and  quarrel 
with  neither,  but  make  the  best  of  both,  then  we  must,  in  like 
manner,  accommodate  ourselves  to  the  peace  and  the  evil  which 
God  likewise  created.     Isa.  45.  7. 

2.  How  they  still  keep  their  turns  interchangeably.  It  is  God  that 
makes  the  outgoings  of  the  morning  and  of  the  evening  to  rejoice  ; 
(Ps.65. 8.)  for  it  is  his  order,  and  no  order  of  our's,  that  is  exe- 
cuted by  the  outgoings  of  the  morning-light,  and  the  darkness  of 
the  night.  We  cannot  so  much  as  tell  whence  they  come,  or 
whither  they  go,  (v. 24.)  By  what  way  is  the  light  parted  in  the 
morning,  when,  in  an  instant,  it  shoots  itself  into  all  the  parts  of 
the  air  above  the  horizon,  as  if  the  morning-lisht  flew  upon  the 
wings  of  an  east-wind,  so  swiftly,  so  strongly,  is  it  carried,  scatter- 
ing the  darkness  of  the  night,  as  the  east-wind  does  the  clouds? 
Hence  we  read  of  the  wings  of  the  morning,  (Ps.  139.  9.)  on  which 
the  light  is  conveyed  to  the  uttermost  parts  of  the  sea,  and  scattered 
like  an  east-wind  upon  the  earth.  It  is  a  marvellous  change,  that 
passes  over  us  every  morning  by  the  return  of  the  light,  and  every 
evening  by  the  return  of  the  darkness;  but  we  expect  them,  and 
so  they  are  no  surprise  or  uneasiness  to  us.  If  we  would,  in  like 
manner,  count  upon  changes  in  our  outward  condition,  we  should 
neither  in  the  brightest  noon  count  upon  perpetual  day,  nor  in  the 
darkest  midnight  despair  of  the  return  of  the  morning.  God  has 
set  the  one  over  against  the  other,  like  the  day  and  night ;  and  so 
must  we,  Eccl.  7.14. 

VI.  Of  the  treasures  of  the  snotv  and  hail:  (v.  22, 23.)  "  HasI 
thou  entered  into  those,  and  taken  a  view  of  them  ?"  In  the  clouds 
the  snow  and  hail  are  generated,  and  thence  they  come  m  such 
abundance,  that  one  would  tliiuk  there  were  treasures  of  them  laid 


Before  Christ  1520. 


JOB,  XXXVIII. 


Tlie  Address  of  God. 


up  in  store  there,  whereas  indeed  Ihey  are  produced  extempore,  as 
I  may  say,  and  pro  re  uata — on  the  occasion.  Sometimes  ihey 
come  so  opportunely,  to  serve  the  purposes  of  Providence,  in 
God's  fighting  for  his  people,  and  against  his  and  their  enemies, 
that  one  would  think  they  were  laid  up  as  magazines,  or  stores  of 
arms,  ammunition,  and  provisions,  against  the  time  of  trouble, 
the  day  of  battle  and  war  ;  when  God  will  cither  contend  with  the 
world  in  general,  as  in  the  deluge,  when  the  windows  of  heaven 
ivcre  opened,  and  the  waters  fetched  out  of  these  treasures  to 
(hown  a  wiclied  world,  that  waged  war  with  Heaven,  or  with 
some  particular  persons  or  parties,  as  when  God  out  of  these 
treasures  fetched  great  hail-stones  wherewith  to  fight  against  the 
Canaanites,  Josh.  10. 11.  See  what  folly  it  is  to  strive  against 
God,  who  is  thus  prepared  for  battle  and  war,  and  how  much  it  is 
our  interest  to  make  our  peace  with  him,  and  to  keep  ourselves  in 
his  love!  God  can  fight  as  effectually  with  snow  and  hail,  if  he 
pleases,  as  with  thunder  and  lightning,  or  the  sword  of  an  angel. 

25.  Who  hath  divided  a  watercourse  for  the 
overflowing  of  waters,  or  a  way  for  the  lightning  of 
thunder;  26.  To  cause  it  to  rain  on  the  earth, 
where  no  man  is;  on  the  wilderness,  wherein 
there  is  no  man;  27.  To  satisfy  the  desolate  and 
waste  ground;  and  to  cause  the  bud  of  the  tender 
herb  to  spring  forth?  28.  Ilalh  the  rain  a  fa- 
ther?   or  who  hath  begotten  the  drops  of  dew? 

29.  Out  of  whose  womb  came  the  ice?  and  the 
hoary  frost  of   heaven,   who    hath    gendered  it? 

30.  The  waters  are  hid  as  ivith  a  stone,  and  the 
face  of  the  deep  is  frozen.  31.  Canst  thou  bind 
llie  sweet  influences  of  Pleiades,  or  loose  the 
bands  of  Orion?  32.  Canst  thou  bring  forth  Maz- 
zaroth  in  his  season?  or  canst  thou  guide  Arcturus 
with  his  sons?  33.  Knowest  thou  the  ordinances 
of  heaven?  canst  thou  set  the  dominion  thereof  in 
the  earth?  34.  Canst  thou  lift  up  thy  voice  to  the 
clouds,  that  abundance  of  waters  may  cover  thee? 
35.  Canst  thou  send  lightnings,  that  they  may  go, 
and  say  unto  thee.  Here  we  are?  36.  Who  hath 
put  wisdom  in  the  inward  parts,  or  who  hath 
given  understanding  to  the  heart?  37.  Who  can 
number  the  clouds  in  wisdom?  or  Avho  can  stay 
the  bottles  of  heaven,  38.  When  the  dust  grow- 
eth  into  hardness,  and  the  clods  cleave  fast 
together?  39.  Wilt  thou  hunt  the  prey  for  the 
lion  ?  or  fill  the  appetite  of  the  young  hons, 
40.  When  they  couch  in  their  dens,  and  abide  in 
the  covert  to  lie  in  wail?  41.  Who  provideth  for 
the  raven  his  food  ?  when  his  young  ones  cry  unto 
God,  they  wander  for  lack  of  nieat. 

Hitherto,  God  had  put  such  questions  to  Job,  as  were  proper  to 
convmce  him  of  his  ignorance  and  short-sightedness.  Now,  he 
comes,  m  the  same  manner,  to  shew  his  impotency  and  weakness. 
As  It  IS  but  little  that  he  knows,  and  therefore  he  ought  not  to 
arraign  the  divme  counsels,  so  it  is  but  little  that  he  can  do,  and 
therefore  he  ought  not  to  oppose  the  proceedings  of  Providence. 
Let  him  consider  what  great  things  God  does,  and  try  whether  he  can 
do  the  like    or  whether  he  thinks  himself  an  equal  match  for  him. 

1.  God  has  thunder,  and  lightning,  and  rain,  and  frost,  at  com- 
n.aiid,  but  Job  has  not,  and  therefore  let  him  not  dare  to  compare 
with  God,  or  to  contest  with  him.  Nothing  is  more  uncertain 
Uian  what  weather  it  bhall  be,  nor  more  out  of  our  reach  to 


appoint;  it  shall  be  what  weather  pleases  God,  not  what  pleases 
us,  unless,  as  becomes  us,  whatever  pleases  God,  pleases  u». 
Concerning  this,  observe  here, 

1.  How  great  God  is.  ( 1 .)  He  has  a  sovereign  dominion  over  the 
waters,  has  appointed  them  their  course,  even  then  when  they  seem 
to  overflow,  and  to  be  from  under  his  check,  v.  25.  He  has 
divided  a  zvater-covrse,  directs  the  rain  where  to  fall,  even  when 
the  shower  is  most  violent,  with  as  much  certainty  as  if  it  were 
conveyed  by  canals  or  conduit-pipes.  Thus  the  hearts  of  kings 
are  said  to  be  in  God's  hand;  and,  as  the  rains,  those  rivers  of  God, 
he  turns  them  whithersoever  he  will.  Every  drop  goes  as  it  is 
directed.  God  has  sivorn,  that  the  ivaters  of  Noah  shall  no  more 
retnrn  to  cover  the  earth ;  and  we  see  that  he  is  able  to  make 
good  what  he  has  promised,  for  he  has  the  rain  in  a  watercourse. 
(2.)  He  has  dominion  over  the  lightning  and  the  thunder,  which 
go  not  at  random,  but  in  the  way  that  he  directs  them.  They  are 
mentioned  here,  because  he  prepares  the  lightnings  for  the  rain, 
Ps.  135.  7.  Let  not  those  that  fear  God,  be  afraid  of  the  lightning 
or  the  thunder,  for  they  are  not  blind  bullets,  but  go  the  way  that 
God  himself  directs  them,  who  means  no  hurt  to  them.  (3.)  In 
directing  the  course  of  the  rain,  he  does  not  neglect  the  wilder- 
ness, the  desert  land,  (v.  26,  27.)  where  no  man  is:  [l.]No  man 
to  be  employed  in  taking  care  of  the  productions.  God's  provi- 
dence reaches  further  than  man's  industry ;  if  he  had  not  more 
kindness  for  many  of  the  inferior  creatures  than  man  has,  it  would 
go  ill  with  them.  God  can  make  the  earth  fruitful,  withotit  any 
art  or  pains  of  our's ;  CGen.  2.  5,  6.)  when  there  vas  not  a  wan  to 
till  the  ground,  yet  there  went  up  a  mist,  and  watered  it.  But  ve 
cannot  make  it  fruitful  without  God,  it  is  he  that  gives  the  increase. 
[2.]  Where  there  is  no  man  to  be  provided  for,  or  to  take  the 
benefit  of  the  fruits  that  are  produced.  Though  God  does  with 
very  peculiar  favour  visit  and  regard  man,  yet  he  does  not  overlook 
the  inferior  creatures,  but  causes  the  bud  of  the  tender  herb  to 
spring  forth  for  food  for  all  flesh,  as  well  as  for  the  service  of  man. 
Even  the  wild  asses  shall  have  'heir  thirst  quenched,  Ps.  104. 11. 
God  has  enough  for  all,  and  wonderfully  provides  even  for  those 
creatures  that  man  neither  has  service  from,  nor  makes  proTision 
for.  (4.)  He  is,  in  a  sense,  the  Father  of  the  rain,  t'.  28.  It  has 
no  other  father.  He  produces  it  by  his  power,  he  governs  and 
directs  it,  and  makes  what  use  he  pleases  of  it.  Even  the  small 
drops  of  the  dew  he  distils  upon  the  earth,  as  the  God  of  nature, 
and,  as  the  God  of  grace,  rains  righteousness  upon  us,  and  is 
himself  as  the  dew  unto  Israel;  see  Hos.  14.  5,  6.  Mic.  5.  7. 
(5.)  The  ice  and  the  frost,  by  which  the  waters  are  congealed 
and  the  earth  incrustated,  are  produced  by  his  providence, 
r.  29, 30.  These  are  very  common  things,  which  lessens  the 
strangeness  of  them.  But,  considering  what  a  change  is  made  by 
them  in  a  very  little  time,  how  the  waters  are  hid  as  with  a  stone, 
as  with  a  grave-stone,  laid  upon  them;  (so  thick,  so  strong,  is  the 
ice  that  covers  them,  and  the  face  even  of  the  deep  is  sometimes 
frozen;)  we  may  well  ask,  "Out  of  whose  womb  came  the  ice? 
What  created  power  could  produce  such  a  wonderful  work?"  No 
power  but  that  of  the  Creator  himself.  Frost  and  snow  come 
from  him,  and  therefore  should  lead  our  thoughts  and  meditations 
to  him  who  doeth  such  great  things,  past  finding  out.  And  we 
shall  the  more  easily  bear  the  inconveniencies  of  winter  weather, 
if  we  learn  to  make  this'good  use  of  it. 

2.  Observe,  How  weak  man  is;  can  he  do  such  things  as  these? 
Could  Job?  No,  t).  34, 35..  (1.)  He  cannot  command  one 
shower  of  rain  for  the  relief  of  himself  or  his  friends;  "Canst  thou 
lift  up  thy  voice  to  the  clouds,  those  bottles  of  heaven,  that  abun- 
dance of  waters  may  cover  thee,  to  water  thy  fields  when  they  are 
dry  and  i)arched?"  If  we  lift  up  our  voice  to  God,  to  pray  for 
rain,  we  may  have  it;  (Zech.  10. 1.)  but  if  we  lift  up  our  voice  to 
the  clouds,  to  demand  it,  they  will  soon  tell  us  they  are  not  at  our 
beck,  and  we  shall  go  without  it,  Jer.  14.  22.  Tlte  heavens  will 
not  hear  the  earlh,  unless  God  hear  them,  Hos.  2.  21.  See  what 
poor,  indigent,  dopending,  creatures  we  are  ;  we  cannot  do  without 
rain,  nor  can  we  have  it  when  we  will.  (2.)  He  cannot  commis- 
sion one  flash  of  lightning,  if  he  had  a  mind  to  make  use  of  it  for 
the  terror  of  his  enemies  •  (v.  35.)  "  Canst  thou  send  lightnings,  thai 


Before  Clirist  1530. 


JOB,  XXXV.  1!,  XXXIX. 


The  Address  of  God. 


iheji  may  ffo  on  tbine  errand,  and  do  the  rxrriilion  lliou  wishest'! 
for?    Will  lliey  come  at  tliv  call,  and  sav  iinlollice.  Here  we  are'!" 
No,   tlic   ministers  of  God's  -wralli  will  not  bo  ministers  of  our'n. 
Why  should  lliey,  since  th  j  uratli  of  man  u-ur/is  not  l/ic  liyhteous- 
ncss  of  God  ?     See  Luke,  9.  55. 

II.  Cod  lias  tlie  stars  of  heaven  nndcr  his  command  and  cogni- 
rmce;  we  have  not.  Our  meditations  arc  now  to  rise  higher,  far 
above  the  clouds,  to  the  glorious  lights  above.  He  mentions,  not 
llie  planets,  which  move  in  lower  orbs,  but  the  fixed  stars,  which 
are  much  higher.  It  is  supposed  that  they  have  an  influence  upon 
this  earth,  notwithstanding  their  vast  distance ;  not  upon  the  minds 
of  men,  or  the  events  of  providence,  (men's  fate  is  not  determined 
by  their  stars,)  but  upon  the  ordinary  course  of  nature  ;  they  are 
set  for  signs  and  seasons,  for  days  and  years,  Gen.  1 .  14.  And  if 
Ihe  stars  have  such  a  dominion  over  ihiseartli,  (v.  33.)  though  tliey 
liave  their  place  in  the  heavens,  and  are  but  mere  matter,  much 
more  has  He  who  is  'heir  Maker,  and  our's,  and  who  is  an  Eternal 
Mind.  Now  see  how  weak  we  are,  1.  We  cannot  alter  the  influ- 
ences of  the  stars,  (y.  31.)  not  their's  that  are  instrumental  to 
produce  the  pleasures  of  the  spring;  Canst  thou  bind  the  sweet 
irtfliienccs  nf  Pleiades? — the  seven  stars,  that  constellation  which 
lies  in  so  small  a  compass,  (none  in  less,)  and  yet  sheds  very  benign 
influences  upon  the  earth.  Nor  can  we  alter  their's  that  introduce 
(iieriofonr  of  the  winter;  Canst  thou  loose  the  bands  of  Orion? — that 
magnificent  constellation  which  makes  so  great  a  figure,  (none 
greater,)  and  dispenses  rough  and  unpleasing  influences,  whicli  we 
cannot  controul  or  repel.  Both  summer  and  winterwill  have  their 
course ;  God  can  change  them  when  he  pleases,  can  make  the  spring 
cold,  and  so  bind  the  sweet  influences  of  Pleiades,  and  the  winter 
warm,  and  so  loose  the  bands  of  Orion  ;  but  we  cannot.  2.  It  is 
not  in  our  power  to  order  the  motions  of  the  stars,  nor  are  we 
intrusted  with  the  conduct  of  them.  God,  who  caffs  the  stars  bg 
their  names,  (Ps.  147.  4.)  calls  them  forth  in  their  respective  sea- 
sons, appoints  them  the  lime  of  their  rising  and  setting  ;  but  this  i« 
not  in  our  province,  we  cannot  bring  fortli  l\Iazzaroth^i\\c  stars  in 
I  he  southern  signs,  nor  guide  Arcturiis — those  in  the  northern,  t).32. 
God  can  bring  forth  Ihe  stars  to  battle,  (as  he  did  when  in  their 
courses  thev  fought  against  Sisera,)  and  guide  them  in  the  attacks 
Ihty  are  ordered  to  make;  but  man  cannot  do  so.  3.  We  are  not 
only  unconcerned  in  the  government  of  the  stars,  (the  govern- 
ment Ihcy  are  under,  and  tlie  government  they  are  intrusted  with, 
for  thev  both  rule  and  are  ruled,)  but  utterly  unacrpiainted  with  it; 
we  /how  Hof  the  ordinances  nf  heaven,  v.  33.  So  far  are  wc  from 
being  able  to  change  Ihem,  that  we  can  give  no  account  nf  them: 
they  are  a  secret  to  us.  Shall.we  then  pretend  to  know  God'i 
counsels,  and  the  reasons  of  them  ?  If  it  were  left  to  us  to  set  the 
dominion  of  the  stars  upon  the  earth,  we  should  soon  be  at  a  loss. 
Shall  we  then  teach  God  how  to  govern  the  world  ? 

III.  God  is  the  Author  and  Giver,  the  Father  and  Fountain,  of 
all  wisdom  and  understanding,  «.  36.  The  souls  of  men  are 
nobler  and  more  excellent  beings  than  the  stars  of  heaven  them- 
sfKcs,  and  shine  brighter.  The  powers  and  faculties  of  reason 
with  which  man  is  endued,  and  the  wonderful  perfornj.Tnces  of 
thought,  brings  him  into  some  alliance  to  the  blessed  angels;  and 
whence  comes  this  !ight,  but  from  the  Father  of  lights  ?  Who  else 
has  put  wisdom  into  the  inward  parts  of  man,  and  given  under- 
standing to  the  heart?  1.  The  rational  soul  itse  f,  and  its 
capacities,  come  from  him  as  the  God  of  nature,  for  lit  forms  Ihe 
spirit  of  man  within  him.  We  did  not  make  our  own  souls,  nor 
can  we  describe  how  they  act,  or  how  they  are  united  to  our  bodies. 
He  only,  that  made  them,  knows  them,  and  knows  how  to  manage 
them.  He  fashioneth  men's  hearts  alike  in  some  tliinas,  and  yet 
••like  in  others.  2.  True  wisdom,  with  its  furniture  and  improve- 
ment, conies  from  him  as  the  God  of  grace,  and  the  Father  of  every 
pood  and  perfect  gift.  Shall  we  pretend  to  be  wiser  than  God, 
who  have  ail  our  wisdom  from  him?  Nav,  shall  we  pretend  to  be 
wise  above  our  .sphere,  and  bevond  the  limits  which  he  that  gave 
11?  our  understanding  sets  to  it?  He  designed  we  should  with  it 
Rerve  God,  and  do  our  diitv,  but  never  intended  we  sh(  iild  villi 
it  sot  up  for  directors  of  the  stars  or  the  lightning. 

IV.  God  has  the  clouds  under  liis  cognizance  and  govsrnmcnS, 


but  so  have  not  we,  v.  37.  Can  any  man,  with  all  his  wisdom, 
undertake  to  number  the  clouds?  or  (as  it  may  be  read)  to  de- 
clare and  describe  the  nature  of  them?  Though  they  are  near  ns, 
in  our  own  atmosphere,  yet  we  know  little  more  of  them  than  oi 
the  stars  which  are  at  so  great  a  distance.  And  when  the  clouds 
have  poured  down  rain  in  abundance,  so  that  the  dust  gy-oics  into 
solid  niire,  and  the  clods  rleave  fast  together,  (i>.  38.)  tvho  can  staij 
the  bottles  of  heaven?  Who  tan  slop  them,  that  it  mav  not 
al\\a\s  rain?  The  power  and  goodness  of  God  are  herein  to  be 
acknowledged,  that  he  gives  the  earth  rain  enouih,  but  does  not 
surfeit  it;  softens  it,  but  does  not  drown  it;  makes  it  fit  for  Ihe 
plough,  but  not  unfit  for  the  seed.  As  we  cannot  command  a 
shower  of  rain,  so  we  cannot  command  a  fair  dav,  without  God  ; 
so  neccssarv,  so  constant,  is  our  dependence  upon  him. 

V.  God  provides  food  for  the  inferior  creatures,  and  it  is  bv  his 
providence,  not  by  any  care  or  pains  of  our's,  that  they  are  fed. 
The  following  chapter  is  wholly  taken  up  with  the  instances  of 
God's  power  and  goodness  about  animals  ;  and  therefore  some 
transfer  to  it  the  three  last  verses  of  this  chapter,  which  speak  ol 
the  provision  made, 

1.  For  the  lions;  («. 39,  40.)  "Thou  dost  not  pretend  that  the 
clouds  and  stars  have  any  dependence  upon  thee,  for  they  are  above 
thee;  but,  on  the  earth,  thou  thinkest  thyself  paramount,  let  us 
try  that  then  ;  Wilt  thou  hunt  the  prey  for  the  lion?  Thou  valuesi 
thvself  upon  thy  possesions  of  cattle  which  thou  wast  once  cwnet 
of,  the  oxen,  and  asses,  and  camels,  that  were  fed  at  thy  crib. 
But  wilt  thou  undertake  the  maintenance  of  the  lions,  and  the 
young  lions,  when  they  couch  in  their  dens,  wailing  for  a  prey? 
No,  thou  needest  not  do  it,  they  can  shift  for  themselves  without 
thee :  thou  canst  not  do  it,  for  thou  hast  not  wherewithal  to  satisfy 
them:  thou  darest  not  do  it;  shouldest  thou  come  to  feed  them, 
they  would  be  upon  thee.  But  I  do  it."  See  the  all-sufficiency 
of  the  Divine  Providence:  it  has  wherewithal  to  satisfy  the  desire 
of  every  living  thing,  even  the  most  ravenous.  See  the  bounty  of 
the  Divine  Providence,  that,  wherever  it  has  given  life,  will  give 
livelihood,  even  to  those  creatures  that  are  not  only  not  service- 
able, but  dangerous,  to  man.  And  see  its  sovereignty,  that  it 
suffers  some  creatures  to  be  killed  for  the  support  of  other 
creatures:  the  harmless  sheep  are  torn  to  pieces,  to  fill  the 
appetite  of  the  young  lions,  who  yet  sometimes  are  made  to  lack 
and  suffer  hunger,  to  punish  them  for  their  cruelty,  while  those 
that  fear  God  want  no  good  thing. 

2.  For  the  young  ravens,  v.  41.  As  ravenous  beasts,  so  raven- 
ous birds,  are  fed  by  the  Divine  Providence.  Who  but  God  pro- 
vides for  the  raven  his  food  ?  Man  does  not,  he  takes  care  only  of 
those  creatures  that  are,  or  may  be,  useful  to  him.  But  God  has  a 
regard  to  all  the  works  of  his  hands,  even  the  meanest  and  least 
valuable.  The  ravens,  young  ones,  are  in  a  special  manner  ne- 
cessitous, and  God  supplies  them,  Ps.  1  17.  9.  God's  feeding  the 
fowls,  especially  these  fowls,  (Matth.  6.  26.)  is  an  encouragement 
to  us  to  trust  him  for  our  daily  bread.  See  here,  (1.)  What  distress 
the  young  ravens  are  often  in  ;  they  wander  for  lack  of  meat. 
The  old  ones,  they  say,  neglect  them,  and  do  not  provide  for  them 
as  other  birds  do  for  their  young:  and  indeed  those  that  are  raven- 
ous to  others,  ate  commonly  barbarous  to  their  own,  and  unnatural. 
(2.)  What  they  are  supposed  to  do  in  that  distress;  they  cry,  for 
they  are  noisy,  clamorous,  creatures,  and  this  is  interpreted  a 
crying  to  God.  It  being  the  distress  of  nature,  it  is  looked  upon 
as  diri-ttcd  to  the  God  of  nature.  The  putting  of  so  favourable 
a  construction  as  this  upon  the  cries  of  the  young  ravens,  may 
encoiiras:e  us  in  our  prayers,  though  we  can  but  cry,  Abba,  Father. 
(  3.)  What  God  does  for  them;  some  way  or  other,  he  provides  for 
them,  so  that  they  grow  up,  and  come  to  maturity.  And  he  that 
takes  this  care  of'  the  young  ravens,  certainly  will  not  be  wanting 
to  his  people,  or  their's.  This  being  but  one  instance  of  many  of 
the  divine  compassion,  may  give  us  occasion  to  think  how  niucis 
good  our  God  does,  every  day,  beyond  what  we  are  aware  or. 

CHAP.  XXXIX. 

God  vrocred,  here  to  shew  Job  wh^t  tittle  reason  he  h^  to  '^'""•P' *?"  "^'* 
KfiiindncK,  u,Ko  teas  so  compassiomte  to  the  inferior  creMure;  and  to»k  siuh  i 


Before  Christ  1520. 


JOB,  XXXIX. 


The  Address  ol  God, 


tfndcr  care  of  them ;  or  to  bonst  of  hhnseif,  and  his  oxen  goad  deeds  before 
God,  trhich  tiere  nuthine;  to  the  dirine  mcreies.  He  shews  him  also  what 
creiit  reason  he  had  to  be  humble,  who  knew  so  little  of  the  nature  of  the 
ircatures  about  him,  and  had  so  little  influence  upon  them,  and  to  submit  to 
Ihnt  God  on  whom  Iheij  all  depend.  He  discourses  particularly,  I.  Concerning 
the  will!  goats  and  the  hinds,  v.  ]  .  .4.  //.  Concerning  the  wild  ass,  ii.  5 .  .  8 
///.  Concerning  the  unicorn,  v.  9.  .-[2.  IV.  Conccrnitig  the  peacock,  v. 13. 
v.  Cimceming  the  ost>ich,v.\i.  .\S.  VI.  Concerning  the  horse, v. H).  .2o. 
VII.  Concerning  the  hawk  and  the  eagle,   v.  "^e.  .30. 

KNOWEST  thou  the  time  when  the  wild 
goats  of  the  rock  bring  forth?  or  canst 
Ihou  mark  when  the  hinds  do  calve?  2.  Canst  thou 
number  the  months  //m^  they  fulfil?  or  knowest 
thou  the  time  when  they  bring  forth?  3.  They 
bow  themselves,  they  bring  forth  their  young- 
ones,  they  cast  out  their  sorrows.  4.  Their  young 
ones  are  in  good  liking,  they  grow  up  with  corn"; 
they  go  forth,  and  return  not  unto  them.  5.  Who 
hath  sent  out  the  wild  ass  free?  or  who  hath  loosed 
the  bands  of  the  wild  ass  ?  6.  Whose  house  I 
have  made  the  wilderness,  and  the  barren  land 
his  dwellings.  7.  He  scorneth  the  multitude  of  the 
city,  neither  regardeth  he  the  crying  of  the  driver. 
8.  The  range  of  the  mountains  is  his  pasture,  and 
he  searcheth  afler  every  green  thing.  9.  Will  the 
unicorn  be  willing  to  serve  thee,  or  abide  by  thy 
crib?  10.  Canst  thou  bind  the  unicorn  with  his 
band  in  the  furrow?  or  will  he  harrow  the  vallies 
after  thee?  11.  Wilt  thou  trust  him,  because  his 
strength  is  great?  or  wilt  thou  leave  thy  labour  to 
him?  12.  Wilt  thou  believe  him,  that  he  will 
bring  home  thy  seed,  and  gather  it  into  thy  barn? 

God  here  shews  Job  what  little  acquaintance  he  had  witti  the 
untamed  creatures  tliat  run  wild  in  the  deserts,  and  live  at  large, 
but  are  the  care  of  the  Divine  Providence.     As, 

I.  The  wild  goats  and  the  hinds.  That  which  is  taken  notice  of 
concerning  them,  is,  the  bringing  forth,  and  bringing  up,  of  their 
young  ones.  For  as  every  individual  is  fed,  so  every  species  of 
animals  is  preserved,  by  the  care  of  the  Divine  Providence,  and, 
for  aught  we  know,  none  extinct  to  this  day.     Observe  here, 

1.  Concerning  the  production  of  their  young.  (1.)  Man  is  wholly 
ignorant  of  the  time  when  they  bring  forth,  v.\,  2.  Shall  we  pre- 
tend to  tell  what  is  in  the  womb  of  Providence,  or  what  a  day  will 
brmg  forth,  who  know  not  the  time  of  the  pregnancy  of  a  hjnd  or 
a  wild  goat?  (2.)  Though  they  bring  forth  their  youn?  with  a 
great  deal  of  difficulty  and  sorrow,  and  have  no  assistance  from 
man,  yet,  by  the  good  providence  of  God,  their  young  ones  are 
safely  produced,  and  their  sorrows  cast  out  and  forgotten,  ti.  3 
Some  think  it  is  intimated,  (Ps.  29.  9.)  that  God  by  thunder  helps 
the  hinds  in  calving.  Let  it  be  observed,  for  the  comfort  of 
women  in  labour,  that  God  helps  even  the  hinds  to  bring  forth 
theiryoung;  and  shall  he  not  much  more  succour  them,  and  save 
them  in  child-bearing,  who  are  his  children  in  covenant  with  him  ' 

2    Loncernmg  the  growth  of  their  young ;  (t).4.)   They  are  in 
^ood  liking:  though  they  are  brought  forth  in  sorrow,  after  their 
dams  have  suckled  them  a  while,  they  shift  for  themselves  in  the 
Cftrn-fields,  and   are  no  more  burfhensome  to 
example  to  children,  when  they 

hangine  upon  their  parents,  an.,  cravmg  trom  ttiem.  but  to  put 
forth  themselves  to  get  their  own  livelihood,  and  to  requite  their 
parents.  ^ 


them,  which  is  an 

,    are   grown   up,  not  to  be  alwavs 

parents,  and  craving  from  them,  but 


pai 


II.  The  wild  ass; 


uf  "'"^i"''";'"^  frequently  read  of  in  scripture ; 
some  say,  unfameable.  Man  is  said  to  be  born  as  the  wild  ass'. 
colt  so  hard  to  be  governed.  Three  things  Providence  has  allotted 
^  llie  wild  ass.     1.  An  unbounded  liberty;  («.6.)  Who  but  God   ' 


has  sent  ont  the  wild  ass  Ji  ce  ?  He  has  given  a  disposition  to  it,  and 
Iherefore  a  dispensation  for  it.  The  tame  ass  is  bound  to  labour, 
the  wild  ass  has  no  bonds  on  him.  Note,  Freedom  from  service, 
and  liberty  to  range  at  pleasure,  are  but  the  privileges  of  a  wild 
ass.  It  is  a  pity  that  any  of  the  children  of  men  should  covrt  it, 
or  value  themselves  on  it.  It  is  better  to  labour  and  be  good  for 
something,  than  ramble  and  be  good  for  nothing.  But  if,  among 
men.  Providence  sets  some  at  liberty,  and  suffers  them  to  live  at 
ease,  while  others  are  doomed  to  servitude,  we  must  not  marvel  at 
the  matter,  it  is  so  among  the  brute-creatures.  2.  An  unintlosed 
lodging;  (u.6.)  whose  house  I  have  made  the  wilderness,  Vibere  he 
has  room  enough  to  traverse  his  ways,  and  snuff  up  the  wind  at  his 
pleasure,  as  the  wild  as\  is  said  to  do,  (Jer.  2.24.)  as  if  he  were 
to  live  upon  the  air,  for  it  is  the  barren  land  that  is  his  dwelling. 
Observe,  The  tame  ass,  that  labours,  and  is  serviceable  to  nian,  has 
his  master's  crib  to  go  to,  both  for  shelter  and  food,  and  lives  in  a 
fruitful  land :  but  the  wild  ass,  that  will  have  his  liberty,  must 
have  it  in  a  barren  land.  He  that  will  not  labour,  let  him  not  eat. 
He  that  will,  shall  eat  the  labour  of  his  hands,  and  have  also  to 
give  to  him  that  needs.  Jacob,  the  shepherd,  has  good  red  pottage 
to  spare,  when  Esau,  a  sportsman,  was  ready  to  perish  for  hunger. 
A  further  description  of  the  liberty  and  livelihood  of  the  wild  ass 
we  have,  v.  7,  8.  (1.)  He  has  no  owner,  nor  will  he  be  in  sub- 
jection :  he  scorns  the  multitude  of  the  city.  If  they  attempt  to 
take  him,  and,  in  order  to  that,  surround  him  with  a  multitude,  he 
will  soon  get  clear  of  them,  and  the  crying  of  the  driver  is  nothing 
to  him.  He  laughs  at  those  that  live  in  the  tumult  and  bustle  of 
cities,  (so  Bishop  Patrick,)  thinking  himself  happier  in  the  wil- 
derness; and  opinion  is  the  rate  of  things.  (2.)  Having  no  owner, 
he  has  no  feeder,  nor  is  any  provision  made  for  him,  but  he  must 
shift  for  himself ;  the  range  of  the  mountains  is  his  pasture,  and  a 
bare  pasture  it  is  ;  there  he  searches  after  here  and  there  a  green 
thing,  as  he  can  find  it  and  pick  it  up;  whereas  the  labouring 
asses  have  green  things  in  plenty,  without  their  searching  for 
them.  From  the  untameableness  of  this  and  other  creatures,  we 
may  infer  how  unfit  we  are  to  give  law  to  Providence,  who  cannot 
give  law  even  to  a  wild  ass's  colt. 

III.  The  unicorn  ;   Rhrm;  a  strong  creature^  (Numb.  23.  22.) 
a  stately  proud  creature,  Ps.  92. 10.     He  is  able  to  serve,  but  not 
willing;  and  God  here  challenses  Job  to  force  him  to  it.     Job 
expected  everything  shoidd  be  just  as  he  would  have  it.     "Since 
thou  dost  pretend"  (says  God)  "to  bring  every  thing  beneath  thy 
sway,   begin  with  the  unicorn,  and  try  thy  skill  upon  him.     Now 
that  thine  oxen   and   asses   are   all  gone,  try  whether   he  will  be 
wiliino;  to  serve  thee  in  their  stead,  (!!.9.)  and  whether  he  \\'\\\  take 
up  with  the  provision  thou  usest  to  make  for  them.    Will  he  abide 
bg  thy  crib?     No,"     1.  "Thon  canst  not  tame  him,  nor  bind  him 
with  his  band,  nor  set  him  to  drain  the  harrow,"  (u.lO.)     There 
are  creatures  that  are  willing  to  serve  man,  and  seem  to  take  a  plea- 
sure in  it,  and  to  have  a  love  for  their  masters;   but  there  are  such 
as  will  never  be  brought  to  it;   and  it  is  the  effect  of  sin:  man  is 
revolted  from  his  subjection  to  his  Maker,  and  is  therefore  justly 
punished  with  the  revolt  of  the  inferior  creatures  from  their  sub- 
jection to  him  ;  and  yet,  as  an  instance  of  God's  good-will  to  man, 
there  are  some  that  are  still  serviceable  to  him.     Though  the  wild 
bull  (which   some  think    is  meant   here  by  the  unicorn)  will  not 
serve  man,  nor  submit  to  his  band  in  the  furrows,  yet  there  are 
tame    bullocks   that  will,  and  other  animals   that  are  not  ferce 
natures — of  a  wild  nature,  in  whom  man  may  have  a  property,  for 
whom   he   provides,  and   to  whose  service  he  is  entitled.     Lord, 
what   is  man,  that  thou  art   thus  mindful  of  him?     2.  "Thou 
darest  not  trust  him  ;  though   his  strensth  is  great,  yet  thou  wilt 
not  leave  thy  labour  to  him,  as  thou  dost  with  thine  asses  or  oxen, 
whom  a  little  child  may  lead  or  drive,  leavina;  to  them  all  the  pains. 
Thou  wilt  never  depend  upon  the  wild  bull,   as  likely  to  come  to 
thy  harvest-work,  much  less  to  go  through  it,  to  bring  home  thy 
seed,  and  gather  it  into  thy  barn," v.W,\1.    And,  because  he  will 
not  serve  about  the  corn,  he  is  not  fed  so  well   as  the  tame  ox, 
whose  mouth  was  not  to  be  muzzled  in  treading  out  the  corn  ;  but 
therefore  he  will  not  draw  the  plough,  because  he  that  made  him 
rver  designed  him  for  it.    A  disposition  to  labour  is  as  much  the 


1 


Before  Christ  15-20. 


JOB,  XXXIX. 


The  Address  of  God. 


pift  of  God  as  an  ability  fur  it;  and  it  is  a  ^reat  mercy,  if,  where 
God  gives  strength  for  service,  he  gives  a  heart ;  it  is  wiiat  we 
sliould  pray  for,  aiid  reason  ourselves  into,  whicii  the  brutes 
cannot  do;  for,  as  among  beasts,  so  among  men,  tliose  may 
justly  be  reckoned  wild  and  abandoned  to  the  deserts,  who  have 
no  mind  either  to  take  pains,  or  to  do  good. 

13.  Gavest  thou  the  goodly  wings  unto  the 
peacocks?  or  wings  and  feathers  unto  the  ostrich? 
14.  Which  leaveth  her  eggs  in  the  earth,  and  warmeth 
them  in  the  dust,  15.  And  forgetteth  that  the  foot 
may  crush  them,  or  that  the  wild  beast  may  break 
them.  16.  She  is  hardened  against  her  young  ones, 
as  though  tJiey  were  not  her's:  her  labour  is  in  vain 
without  fear;  17.  Because  God  hath  deprived  her 
of  wisdom,  neitiier  hath  he  imparted  to  her  under- 
standing. 18.  What  time  she  Hfteth  up  herself  on 
high,  she  scorneth  the  horse  and  his  rider. 

The  ostrich  is  a  wonderful  animal,  a  very  large  bird,  but  it 
never  flies.  Some  have  called  it  a  winged  camel.  God  here 
gives  an  account  of  it,  and  observes, 

I.  Something  that  it  has  in  common  with  the  peacock,  that 
is,  beautiful  feathers;  (y.  13.)  Gavest  thou  proud  wings  unto  the 
peacocks?  So  some  read  it.  Fine  feathers  make  proud  birds.  The 
peacock  is  an  emblem  of  pride ;  when  he  struts,  and  shews  his 
fine  feathers,  Solomon,  in  all  his  glory,  is  not  arrayed  like  him. 
The  ostrich  too  has  goodly  feathers,  and  yet  is  a  foolish  bird  ;  for 
wisdom  does  not  always  go  along  with  beauty  and  gaiety.  Other 
birds  do  not  envy  the  peacock  or  the  ostrich  their  gaudy  colours, 
nor  complain  for  want  of  them;  why  then  should  we  repine,  if 
we  see  others  wear  better  clothes  than  we  can  afford  to  wear  ?  God 
gives  his  gifts  variously,  and  those  gifts  are  not  always  the  most 
valuable,  that  make  the  finest  shew.  Who  would  not  rather  have 
the  voice  of  the  nightingale,  than  the  tail  of  the  peacock,  the  eye 
of  the  eagle,  and  her  soaring  wing,  and  the  natural  affection  of  the 
stork,  than  the  beautiful  wings  and  feathers  of  the  ostrich,  which 
can  never  rise  above  the  earth,  and  is  without  natural  affection  ? 

II.  Something  that  is  peculiar  to  itself, 

1.  Carelessness  of  her  young.  It  is  well  that  this  is  peculiar  to 
herself,  for  it  is  a  very  bad  character.  Observe,  (1.)  How  she  ex- 
poses her  eggs ;  she  does  not  retire  to  some  private  place,  and  make 
a  nest  there,  as  the  sparrows  and  swallows  do,  (Ps.  84. 3.)  and  there 
lay  eggs  and  her  young.  Most  birds,  as  well  as  other  animals,  are 
strangely  guided  by  natural  instinct  in  providing  for  the  preservation 
of  their  youns.  But  the  ostrich  is  a  monster  in  nature,  for  she 
drops  her  eggs  any  where  upon  the  ground,  and  takes  no  care  to 
batch  them.  If  the  sand  and  the  sun  will  hatch  them,  well  and 
good,  they  may  for  her,  for  she  will  not  warm  them,  v.  14.  Nay, 
she  takes  no  care  to  preserve  them;  the  foot  of  the  traveller  may 
crush  them,  and  the  wild  beast  break  them,  v.  15.  But  how  then 
are  any  young  ones  brought  forth,  and  whence  is  it  that  the  species 
is  not  perished  ?  We  must  suppose,  either  that  God,  by  a  special 
providence,  with  the  heat  of  the  sun  and  the  sand  (so  some  think) 
hatches  the  neglected  eggs  of  the  ostrich,  as  he  feeds  the  neglected 
young  ones  of  the  raven  ;  or  that,  though  the  ostrich  itjlen  leaves 
her  eggs  thus,  yet  not  always.  (2.)  The  reason  why  she  does  thus 
expose  her  eggs;  it  is,  [1.]  For  want  of  natural  affection;  (v.lG.) 
KAe  is  hardened  against  her  young  enes.  To  be  hardened  against 
iny  is  unamiable,  even  in  a  brute-creature,  much  more  in  a  rational 
freature  that  boasts  of  humanity;  especially  to  be  hardened  against 
toung  ones,  that  cannot  help  themselves,  and  therefore  merit 
lompasston,  that  give  no  provocation,  and  therefore  merit  no  hard 
Osage:  but  it  is  worst  of  all  for  her  to  be  hardened  against  her 
i>wn  young  ones,  as  though  they  were  not  her's,  whereas,  really, 
they  are  parts  of  herself.  Her  labour  in  laying  her  eggs,  is  in 
min,  and  all  lost,  because  she  has  not  that  fear  and  tender  concern 
/or  them,  that  she  should  have.  Those  are  most  likely  to  lose 
their  labour,  that  are  least  in  fear  of  losing  it.     [2.]  For  want  of 


wisdom ;  (».  11.)  God  Aas  deprived  her  of  wisdom.  This  intimates, 
that  the  art  which  other  animals  have  to  nourish  and  preserve 
their  young,  is  God's  gif!,  and  that,  where  it  is  not,  God  denies 
it.  Ilia',  by  the  folly  of  the  ostrich,  as  well  as  by  the  wisdom  of 
the  ant,  we  may  learn  to  be  wise;  for.  First,  AsVareltss  as  the 
ostrich  is  of  her  eggs,  many  people  are  of  their  own  souls ;  they 
make  no  provision  for  them,  no  i)roper  nest  in  which  thev  may 
be  safe,  they  leave  them  exposed  to  Satan  and  his  tcmpta'tions; 
a  certain  evidence  that  they  are  deprived  of  wisdom.  Secondly, 
So  careless  are  many  parents  of  their  children;  some,  of  their 
bodies,  not  providing  for  their  own  house,  their  own  bowels, 
and  therefore  worse  than  infidels,  and  as  bad  as  the  ostrich; 
but  many  more  are  thus  careless  of  their  children's  souls,  fake 
no  care  of  their  education,  send  them  abroad  into  the  world 
untaught,  unarmed,  forgetting  what  corruption  there  is  in  the 
world  through  lust,  which  will  certainly  crush  them.  Thus  their 
labour  in  rearing  them  conies  to  be  in  vain ;  it  were  better  for 
their  country  that  they  had  never  been  born.  Thirdly,  So 
careless  are  too  many  ministers  of  their  people,  with  whom  they 
should  reside;  but  they  leave  them  in  the  earth,  and  forget  how 
busy  Satan  is  to  sow  tares  while  men  sleep.  They  overlook 
those  whom  they  should  oversee,  and  are  really  hardened  against 
them. 

2.  Care  of  herself.  She  leaves  her  eggs  in  danger,  but,  if  she 
herself  be  in  danger,  no  creature  shall  strive  better  to  get  oiit  of 
the  way  of  it  than  the  ostrich,  v.  IB.  Then  she  lifts  up  her  wings 
on  high,  (the  strength  of  which  then  stands  her  in  belter  stead 
than  their  beauty,)  and,  with  the  help  of  them,  runs  so  fast,  that 
a  horseman,  at  full  speed,  cannot  overtake  her;  She  scorneth  the 
horse  and  his  rider.  Those  that  are  least  under  the  law  of  natural 
affection,  often  contend  most  for  the  law  of  self-preservation.  Let 
not  the  rider  be  proud  of  the  swiftness  of  his  horse,  when  such  an 
animal  as  the  ostrich  shall  out-run  him. 

19.  Hast  thou  given  the  horse  strength?  hast 
thou  clothed  his  neck  with  thunder?  20.  Canst 
thou  make  him  afraid  as  a  grashopper?  the  glory 
of  his  nostrils  is  terrible.  21.  He  paweth  in  the 
valley,  and  rejoiceth  in  his  strength:  he  goeth  on 
to  meet  the  armed  men.  22.  He  mocketh  at  fear, 
and  is  not  affrighted;  neither  turneth  he  back 
from  the  sword.  23.  The  quiver  rattleth  against 
him,  the  glittering  spear  and  the  shield.  24.  He 
swalloweth  the  ground  with  fierceness  and  rage: 
neither  believeth  he  that  it  is  the  sound  of  the 
trumpet.  25.  He  saith  among  the  trumpets,  Ha, 
ha;  and  he  smellelh  the  battle  afar  off,  the 
thunder  of  the  captains,  and  the  shouting. 

God,  having  displayed  his  own  power  in  those  creatures  that  are 
strong,  and  despise  man,  here  shews  it  in  one  scarcely  inferior  to 
any  of  them  in  strength,  and  yet  very  tame,  and  serviceable  to 
man,  and  that  is,  the  horse;  especially,  the  .horse  that  is  prepared 
against  the  day  of  battle,  and  is  serviceable  to  man  at  a  time 
when  he  has  more  than  ordinary  occasion  for  his  service.  It  seem* 
there  was,  in  Job's  country,  a  noble  generous  breed  of  horses. 
Job,  it  is  probable,  kept  many,  though  they  are  not  mentioned 
among  his  possessions;  cattle  for  use  in  husbandry  being  there 
valued  more  than  those  for  state  and  war,  which  alone  horses 
were  then  reserved  for;  and  they  were  not  then  put  to  such  mean 
ser^•ices  as  with  us  they  are  commonly  put  to.  Concerning  the 
great  horse,  that  stately  beast,  it  is  here  observed, 

1.  That  he  has  a  great  deal  of  strength  and  spirit;  (v.  19.)  IJast 
thou  given  the  horse  strength  ?  He  uses  his  strength  for  man,  I.iit 
has  it  not  from  him:  God  gave  it  him,  who  is  the  Fountain  of  alf 
the  powers  of  nature,  and  yet  he  himself  delights  not  in  the  strengtS 
of  the  horse,  (Ps.  147.  10.)  but  has  told  us  that  a  horse  is  a  vain 
thing  for  safety,  Ps.  33. 17.     For  running,  drawing,  and  carrying, 


Before  Christ  1.520. 


JOB,  XXXIX,  XL. 


The  Address  o/  God. 


no  creature  tliat  is  ordinarily  in  tlie  servi'^e  of  man,  has  so  much 
strength  ess  the  horse  lias,  nor  is  of  so  stout  and  bold  a  spirit ;  not 
to  be  made  afraid  as  a  grashopper,  but  daring  and  forward  to 
face  danger.  It  is  a  mercy  to  man  to  have  such  a  servant,  which, 
tiiough  very  strong,  submits  to  the  management  of  a  child,  and 
rebels  not  against  his  owner:  but  let  not  the  strength  of  a  horse 
be  trusted  to,   Hos.  14,  3.  Ps.20.  7.  Isa.31.  1,3. 

2.  That  his  neck  and  nostrils  look  great;  his  neck  is  clothed 
uith  a  large  flowing  mane,  which  makes  him  formidable,  and 
is  an  ornament  to  him.  The  glory  of  his  nostrils,  when  he  snorts, 
liings  up  his  head,  and  throws  foam  about,  is  terrible.  Perhaps 
there  might  be,  at  that  time,  and  in  that  country,  a  more  stately 
lircrd  of  horses  than  any  we  have  now. 

3.  That  he  is  very  fierce  and  furious  in  battle,  and  charges  with 
an  undaunted  courage,  though  he  pushes  on  in  imminent  danger 
"1  liis  life.  (1.)  See  how  frolicksonie  he  is;  (t).21.)  He  paxes  in 
the  valley,  scarcely  knowing  what  ground  he  stands  upon.  He  is 
I'Tdud  of  his  strength,  and  he  has  much  more  reason  to  be  so  as 
iising  liis  strength  in  the  service  of  man,  and  under  his  direction, 
ll.KHi  the  wild  ass  that  uses  it  in  contempt  of  man,  and  in  a  revolt 
fi  -til  liini,  I'. 8.  (2.)  See  how  forward  he  is  to  engage;  he  goes 
on  to  meet  the  armed  men,  animated,  not  by  the  goodness  of  the 
ciuise,  or  the  prospect  of  honour,  but  only  liy  the  sound  of  the 
trnnipet,  the  thunder  of  the  captains,  and  the  shouting  of  the 
s  Idiers,  which  are  as  bellows  to  the  fire  of  his  innate  courage, 
aiu!  make  him  spring  forward  with  the  utmost  eagerness,  as  if  he 
cried.  Ha,  ha,  v. lb.  How  wonderfully  are  the  brute-creatures 
firted  for,  and  uiclined  to,  the  services  for"which  they  were  designed. 
13.)  See  how  fearless  he  is,  how  he  despises  death,  and  the  most 
threatening  dangers;  (u.  22.)  He  mocks  at  fear,  and  makes  a  jest 
of  it;  slash  at  him  with  a  sword,  rattle  the  quiver,  brandish  the 
spear,  to  drive  him  back,  he  will  not  retreat,  but  press  forward, 
and  even  inspires  courage  into  bis  rider.  (4.)  See  how  furious  he 
is ;  he  curvets  and  prances,  and  runs  on  with  so  much  violence  and 
heat  against  the  enemy,  that  one  would  think  he  even  srralloti-ed 
llic  grvund  with  fierceness  and  rage,  v. 24.  High  mettle  is  the 
praise  of  a  horse  rather  than  of  a  man,  whom  fierceness  and 
rage  ill  become.  This  description  of  the  war-horse  will  help  to 
explain  that  character  which  is  given  of  presumptuous  sinners; 
(Jer.8.  6.)  Every  one  turneth  to  his  course,  as  the  hvrse  rusheth 
into  the  battle.  When  a  man's  heart  is  fully  set  in  him  to  do  evil, 
and  he  is  carried  on  in  a  wicked  way  by  the  violence  of  inordinate 
appetites  and  passions,  there  is  no  making  him  afraid  of  the  wrath 
of  God,  and  the  fatal  consequences  of  sin.  Let  his  own  conscience 
set  before  him  the  curse  of  the  law,  the  death,  that  is,  the  wages, 
of  sin,  and  all  the  terrors  of  the  Almighty,  in  battle-array;  he 
mocks  at  this  fear,  and  is  not  affrighted,  neither  turns  he  back 
from  tlie  flaming  sword  of  the  cherubim.  Let  ministers  lift  up 
tlieir  voice  like  a  trumpet,  to  proclaim  the  wrath  of  God  against 
him,  he  believes  not  that  it  is  the  sovnd  of  the  trumpet,  nor  that 
God  and  his  heralds  are  in  earnest  with  him;  but  what  will  be  in 
tile  end  hereof  it  is  easy  to  foresee. 

26.  Doth  the  hawk  fly  by  thy  wisdom,  mid 
stretch  her  wings  toward  the  south?  27.  Doth 
the  eagle  mount  up  at  thy  command,  and  make 
her  nest  on  high?  28.  She  dwelleth  and  abideth 
on  the  rock,  upon  the  crag  of  the  rock,  and  the 
Ptroiig  place.  29.  From  thence  she  seeketh  the 
prey,  and  her  eyes  behold  afar  off.  30.  Her 
young  ones  also  suck  up  blood  :  and  where  the 
•slain  are,  there  is  she. 

The  birds  of  the  air  are  proofs  of  the  wonderful  power  and 
providence  of  God,  as  well  as  the  beasts  of  the  earth;  God  here 
specifies  two  stately  ones. 

1.  The  hawk,  a  noble  bird,  of  great  strength  and  sagacitv, 
and  yet  a  bird  of  prey,  v.  26.  This  bird  is  here  taken  notice  of 
ior  her  (light,  which  is  swift  .'ind   strong,  and   especially  for  the 


course  she  steers  toward  the  south,  whillier  she  follows  the  sun  in 
winter,  out  of  the  colder  countries  in  the  north,  especially  when 
slie  is  to  cast  her  plumes,  and  renew  them.  This  is  her  wisdom, 
and  it  was  God  that  gave  her  this  wisdom,  not  man.  Perhaps 
the  extraordinary  wisdom  of  the  hawk's  flight  after  her  prey,  was 
not  used  then  for  men's  diversion  and  recreation,  as  it  has  been 
since.  It  is  pity  that  the  reclaimed  hawk,  which  is  taught  to  fly 
at  man's  command,  and  to  make  him  sport,  should  at  any  time 
be  abused  to  fhe  dishonour  of  God,  since  it  is  from  God  lliat  she 
receives  that  wisdom  which  makes  her  flight  entertaining  and 
serviceable. 

2.  The  eagle,  a  royal  bird,  and  yet  a  bird  of  prey  too,  the  per- 
mission of  which,  nav,  the  giving  of  power  to  which,  may  help 
to  reconcile  us  to  the  prosperity  of  oppressors  among  men.  The 
eagle  is  here  taken  notice  of,  (1.)  For  the  height  of  her  flight; 
no  bird  soars  so  high,  has  so  strong  a  wing,  nor  can  so  well  bear 
the  linht  of  the  sun ;  "  Doth  she  mount  at  thy  command?  (y.27.) 
Is  it  by  any  strength  she  has  from  thee;  or  dost  thou  direct  her 
flight?  No,  it  is  by  the  natural  power  and  instinct  God  has  given 
her,  that  she  will  soar  out  of  thy  sight,  much  more  out  of  thy 
call."  (2.)  For  the  strength  of  her  nest;  her  house  is  her  castle 
and  strong-hold;  she  makes  it  on  high  and  on  the  rock,  the  crag 
of  the  rock,  (t).20.)  which  sets  her  and  her  young  out  of  the 
reach  of  danger.  Secure  sinners  think  themselves  as  safe  in  their 
sins  as  the  eagle  in  her  nest  on  high,  in  the  cltfts  of  the  rock; 
(Jer.  49.  16.)  But  I  will  bring  thee  down  from  thence,  saith  the 
Lord.  The  higher  bad  men  sit  above  the  resentments  of  the 
earth,  the  neaier  they  ought  to  think  themselves  to  the  vengeance 
of  Heaven.  (3.)  For  her  quicksightedness;  (u.  29.)  Her  eyes 
behold  afar  off,  not  u|)ward,  but  downward,  in  quest  of  her  prey. 
In  this,  she  is  an  emblem  of  a  hvpocrite,  who,  while  in  the  pro- 
fession of  religion,  he  seems  to  rise  toward  heaven,  keeps  his  eye 
and  heart  upon  the  ])rey  on  earth,  some  temporal  advantage,  some 
widow's  house  or  other,  that  he  hopes  to  devoiir,  under  pretence 
of  devotion.  (4.)  For  the  way  she  has  of  maintiiinhig  herself 
and  her  young;  she  preys  ujwn  living  animals,  which  she  seizes 
and  tears  to  pieces,  and  then  carries  to  her  young  ones,  who  are 
taught  to  suck  up  blood;  they  do  it  bv  instinct,  and  know  no 
better;  but  for  men  that  have  reason  and  conscience,  to  thirst- 
after  blood,  is  what  could  scarcely  be  believed,  if  there  had  not 
been,  in  every  age,  wretched  instances  of  it.  She  also  preys 
upon  the  dead  bodies  of  men ;  where  the  slain  are,  there  is  she. 
These  birds  of  prey  (in  anothersense  than  the  horse,  u.  25.)  smell 
the  battle  afar  off.  Therefore,  when  a  great  slaughter  is  to  be 
made  among  the  enemies  of  the  church,  the  fowls  are  invited  to 
the  Slipper  of  the  great  God,  to  eat  the  flesh  of  kings  and  captains. 
Rev.  19.  17,  18.  Our  Saviour  refers  to  this  instinct  of  the  eagle, 
(Matth.24.  28.)  Wlteresoever  the  carcase  is,  there  ivitl  the  eagles 
be  gathered  together.  Eveiy  creature  will  make  toward  that 
which  is  its  proper  food  ;  for  he  that  provides  them  their  food, 
has  implanted  in  them  that  inclination.  These,  and  many  such 
instances  of  natural  power  and  sagacity  in  the  inferior  creatures, 
which  we  cannot  acctmnt  for,  oblige  us  to  confess  our  own  weak- 
ness and  ignorance,  and  to  give  glory  to  God  as  the  Fountain  of 
all  being,  power,  wisdom,  and  perfection. 

CHAP.  XL. 

Many  humbling  confovnding  questions  God  had  put  to  Job,  in  the  foregoing 
chapter;  now,  in  this  chapter,  J.  He  demands  an  answer  to  them,  r.  1,2, 
//.  Job  submits  in  a  humble  silence,  t).  3..5.  ///.  God  proceeds  to  reason 
with  ltim,/l>r  his  convirtion  of  the  infinite  distance  and  disproportion  between 
him  and  God,  and  that  he  was  by  nn  means  an  equal  match  far  him.  He 
chtllenget  him,  (t.  6, 7.)  to  vie  teith  him,  if  he  durst,  for  justice,  {v.  ti.\ 
power,  (t).9.)  majesty,  (u.  10.)  and  dominion  over  the  pi-oud;  (».11..14.) 
and  he  gives  an  mstance  of  his  power  in  one  particular  animal,  here  called 
Beliemotli,  r.  15..2I. 


J 


1. 


OREOVER  the  Loud  answered  Job,  and 
said,  2.  Shall  be  that  contendeth  with 
the  Almighty  instruct  him?  he  that  reproveth 
God,  let  him  aiiswer  it.     3.  Then  Job  answered 


M 


Before  Christ  1520. 


JOB,  XL. 


The  Address  of  God. 


the  Lord,  and  said.  4.  Behold,  I  am  vile;  what 
shall  I  answer  thee?  1  will  lay  mine  hand  upon 
ray  month.  5.  Once  have  I  spoken;  bvit  I  will 
net  answer:  j'^ea,  twice;  but  I  will  proceed  no 
^further. 

Here  is, 

I.  A  humbling  challenge  whicli  God  gave  to  Job.  After  he 
had  heaped  up  inanv  hard  questions  upon  him,  to  shew  him,  by 
his  manifest  ignorance  in  the  woriis  of  nature,  what  an  inconi- 
jielenf  judge  he  was  of  the  methods  and  designs  of  Providence,  lie 
clenclies  the  nail  with  one  demand  more,  which  stands  by  itself 
here  as  the  application  of  the  whole.  It  should  seem,  God  paused 
a  while,  as  Elihu  had  done,  to  give  Job  time  to  say  what  he  had 
to  seiy,  or  to  think  of  what  God  had  said ;  but  Job  was  in  such 
confusion,  that  he  remained  silent,  and  therefore  God  here  ))ut 
him  upon  replying,  v.  I,  2.  This  is  not  said  to  be  spoken  out  of 
the  u/iirhvind,  as  before;  and  therefore  some  think  God  said 
it  ill  a  still  small  voice,  which  wrought  more  upon  Job  than  the 
whirlwind  did,  as  upon  Elijah,  lKings,19.  12,  13.  My  doctrine 
shall  drop  as  the  rain,  and  then  it  does  wonders.  Though  Job 
had  not  spoken  any  thing,  yet  God  is  said  to  answer  him;  for  he 
knows  men's  thoughts,  and  can  return  a  suitable  answer  to  their 
silence.     Ilci-e, 

1.  Ciod  jiuts  a  convincing  question  to  him;  "Shall  he  that 
rontcndcth  uith  the  Almighty,  instruct  kirn?  Shall  he  pretend 
to  dictate  to  God's  wisdom,  or  prescribe  to  his  will?  Shall  God 
receive  instruction  from  every  peevish  coniplainer,  and  change 
the  measures  he  has  taken,  to  please  him  ?"  It  is  a  question  with 
<iisdaiii;  Shall  any  teach  God  knowledrjc?  cA.  21.  22.  It  is 
intimated,  that  those  who  quarrel  with  God,  do,  in  effect,  g(; 
about  to  teach  him  how  to  mend  his  work.  For  if  we  contend 
with  men  like  ourselves,  as  not  having  done  well,  we  ounht  to 
instruct  them  how  to  do  better;  but  is  it  a  thing  to  be  suffered, 
that  any  man  should  teach  his  Maker?  He  that  contends  ■\\ilh 
God,  is  justly  looked  upon  as  his  enemy;  and  shall  he  pretend  so 
far  to  have  jn'cvailed  in  the  contest,  as  to  prescribe  to  him?  We 
are  ignorant  and  short-sighted,  but  before  him  all  things  are 
naked  and  open;  we  are  foolish,  but  his  wisdom  is  infinite;  we 
are  depending  creatures,  but  he  is  the  Sovereign  Creator;  and 
shall  we  pretend  to  instruct  him?  Some  read  it.  Is  it  any  wisdom 
lo  contend  with  the  Almirjhty?  The  answer  is  easy;  No,  it  is  the 
greatest  folly  in  the  world.  Is  it  wisdom  to  contend  with  him 
whom  it  will  certainly  be  our  ruin  to  oppose,  and  unspeakably  our 
interest  to  submit  to  ? 

2.  He  demands  a  speedy  reply  to  it;  "  He  that  reproaches  God, 
let  him  answer  this  question  to  his  own  conscience,  and  answer 
it  thus.  Far  be  it  from  me  to  contend  xcitk  the  Almighty,  or  to 
instrvct  him.  Let  him  answer  all  those  questions  which  I  have 
put,  if  he  can.  Let  him  answer  for  his  presumption  and  insolence, 
answer  it  at  God's  bar,  to  his  confusion."  Those  have  high 
thoughts  of  themselves,  and  mean  thoughts  of  God,  who  reprove 
any  thing  he  savs  or  does. 

II.  Job's  himible  submission  thereupon.  Now  Job  came  to 
himself,  and  besan  to  melt  into  godly  sorrow;  when  his  friends 
reasoned  with  him,  he  did  not  yield;  but  the  voice  of  the  Lord  is 
powerful.  When  the  Spirit  of  truth  is  come,  he  shall  co7ninee. 
They  had  condemned  him  for  a  wicked  man,  Elihu  himself  had 
been  very  sharp  u])on  him,  (cA.  31.  7,  8,  37.)  but  God  had  not 
given  him  such  hard  words.  We  may  sometimes  have  reason  \r. 
expect  belter  treatment  from  God,  and  a  more  candid  construc- 
tion of  what  we  do,  than  we  meet  with  from  our  friends.  This 
the  good  man  is  here  overcome  by,  and  yields  himself  a  con- 
quered captive  to  the  grace  of  God.  1.  He  owns  himself  an 
offender,  and  has  nothing  to  say  in  his  own  justification,  (c.  4.) 
"Behold,  I  am  vile:  not  only  mean  and  contemptible,  but  vile 
and  abominable,  in  my  own  eyes."  He  is  now  sensible  that  he 
has  sinned,  and  therefore  calls  himself  vile.  Sin  debases  us,  and 
penitents  abase  themselves,  reproach  themselves,  are  ashamed, 
vea,  even  confounded.     "  I  have  acted  undutifully  to  my  Father, 

VOL.  11.  71 


iMigrafefuIly  to  my  Benefactor,  unwisely  for  myself;  and  therefore 
I  am  vile."  Job  now  vilifies  himself  as  much  as  ever  lie  had 
Justified  and  magnified  himself :  i-cpcntaiice  changes  men's  npiiiion 
of  themselves.  Job  had  been  too  bold  in  <lemaiidiiig  a  conference 
with  God,  and  thought  he  could  make  his  part  good  with  him; 
but  now  he  is  convinced  of  his  error,  and  owns  himself  utterly 
unable  to  stand  before  God,  or  to  produce  any  thing  worth  his 
notice,  the  veriest  dunghill  worm  that  ever  crawled  upon  God's 
ground.  While  his  friends  talked  with  him,  he  answered  them, 
for  he  tliought  himself  as  good  as  they;  but  when  God  talked 
with  him,  he  had  nothing  to  say;  for,  in  comparison  with  him, 
he  sees  himself  nothing,  less  than  nothing,  worse  than  nothin", 
vanity  and  vileness  itself;  and,  therefore.  What  shall  I  answer 
thee?  God  demanded  an  answer,  v.  2.  Here  he  gives  the  reason 
of  his  silence;  it  was  not  because  he  was  sullen,  but  because  he 
was  convinced  he  had  been  in  the  wrong.  Those  that  are  truly 
sensible  of  Iheir  own  sinfulness  and  vileness,  dare  not  justify 
themselves  before  God,  but  are  ashamed  that  ever  they  enter- 
tained such  a  thought,  and,  in  token  of  their  shame,  lay  their 
hand  upon  their  moirtli. 

2.  He  promises  not  to  offend  any  more  as  he  had  done;  foi 
Elihu  had  told  him  this  was  meet  to  be  said  unto  God.  When 
we  have  spoken  amiss,  we  must  repent  of  it,  and  not  repeat  nor 
stand  to  it.  He  enjoins  himself  silence;  (».  4.)  "  /  will  lay  my 
hand  upon  my  mouth,  will  keep  that  as  with  a  bridle,  to  suppress 
all  passionate  thoughts  which  may  arise  in  my  mind,  and  keep 
them  from  breaking  out  in  intemperate  speeches."  It  is  bad  to 
think  amiss,  but  it  is  much  worse  to  speak  amiss,  for  that  is  an 
allowance  of  the  evil  thought,  and  gives  it  an  imjnimalur — a 
sanction;  it  is  publishing  the  seditious  libel;  and,  therefore,  ij 
thou  hast  thou(/ht  evil,  lay  thy  hand  upon  thy  month,  and  let  it  go 
no  further,  (Prov.  30.  32.)  and  that  will  be  an  evidence  for  thee, 
that  that  which  thou  thoughtest,  thou  allowest  not.  Job  had 
suffered  his  evil  thoughts  to  vent  themselves;  "  Once  hare  I  spoken 
amiss,  yea  tivice,"  that  is,  "  divers  times,  in  one  discourse  and  in 
another;  but  I  have  done,  I  will  not  answer,  I  will  not  stand  to 
what  I  have  said,  nor  say  it  again,  I  will  proceed  no  furthtr." 
Obser\e  here  what  true  repentance  is.  (1.)  It  is  to  rectify  our 
errors,  and  the  false  principles  we  went  upon,  in  doing  as  we  did. 
What  we  have  long,  and  often,  and  vigorously,  maintained,  we 
must  retract,  once,  yea  twice,  as  soon  as  we  are  convinced  that 
it  is  a  mistake,  not  adhere  to  it  any  longer,  but  take  shame  to 
ourselves  for  holding  it  so  long.  (2.)  It  is  to  return  from  every 
by-path,  and  to  proceed  not  one  step  further  in  it;  "I  will  not 
add,"  so  the  word  is;  "I  will  never  indulge  my  pnssion  so  much 
again,  nor  give  myself  such  a  liberty  of  speech,  will  ne\er  say  as 
I  have  said,  nor  do  as  I  have  done."  Till  it  conies  to  this,  we 
come  short  of  repentance.  Further  observe.  Those  who  dispute 
with  God,  will  be  silenced  at  last.  Job  had  been  very  bold  and 
forward  hi  demanding  a  conference  with  God,  and  talked  very 
boldly,  how  plain  he  would  make  his  case,  and  how  sure  he  was 
that  he  should  be  justified  ;  as  a  prince  he  would  go  near  unto 
him,  (cA.  31.  37.)  he  would  come  even  to  his  seat;  (ch.23.  3.) 
but  he  has  soon  enough  of  it,  he  lets  fall  his  plea,  and  will  not 
answer;  "  Lord,  the  wisdom  and  right  are  all  on  thy  side,  and  I 
have  done  foolishly  and  wickedly  in  questioning  it." 

0.  Then  answered  the  Lord  unto  Job  out  oi  the 
whirlwind,  and  said,  7.  Gird  up  thy  loins  now  like 
a  man  :  I  will  demand  of  thee,  and  declare  thou  unto 
me.  8.  Wilt  thou  also  disannul  my  judgment?  wilt 
thou  condemn  me,  that  thou  mayest  be  righteous? 
9.  Hast  thou  an  arm  like  God?  or  canst  thou  thunder 
with  a  voice  like  him  ?  10.  Deck  thyself  now  itif/i 
majesty  and  excellency;  and  array  thyself  witli 
glory  and  beauty.  1 1 .  Cast  abroad  the  rage  of  thy 
wrath:  and  behold  everyone  that  is  proud,  and 
abase  him.     12.  Look  oii  every  one  that  is  proud, 


Before  Christ  1520. 


JOB.  XL. 


The  Address  of  God. 


and  bring  him  low;  and  tread  down  the  wicked  in 
their  place.  13.  Hide  them  in  the  dust  together; 
and  bind  thei"  faces  in  secret.  14.  Then  will  I 
also  confess  milo  thee  that  thine  own  right  hand 
ran  save  thee. 

Job  was  greatly  luimbled  for  what  God  had  already  said,  but 
ifot  sufficiently;  brought  low,  but  not  low  enough  ;  and  therefore 
God  here  proceeds  to  reason  with  him,  in  the  same  manner  and 
to  the  same  purport  as  before,  i\0.  Observe,  1.  Those  who 
dulv  receive  what  fhey  have  heard  from  God,  and  profit  by  it, 
shall  hear  more  from  him.  2.  Those  who  are  truly  convinced  of 
sin,  and  penitent  for  it,  yet  have  need  to  be  more  thoroughly 
convinced,  and  to  be  made  more  deeply  pen  tent.  Those  who 
are  under  convictions,  who  ha\e  their  sins  set  in  order  before  their 
eves,  and  their  hearts  broken  for  them,  must  learn  from  this 
instance  not  to  catch  at  comfort  too  soon  ;  it  will  be  everlasting 
when  it  comes,  and  therefore  it  is  necessary  that  we  be  prepared 
lor  it  by  deep  humiliation,  that  the  W(nind  be  searched  to  the 
bottom,  and  not  skinned  over,  and  that  we  do  not  make  more 
haste  out  of  our  convictions  tlian  good  speed.  When  onr  hearts 
begin  to  melt  and  relent  \\ithin  us,  let  those  considerations  be 
dwelt  upon  and  pursued,  which  will  help  to  make  a  thorough 
effectual  thaw  of  it. 

God  begins  with  a  challenge,  (^^  7.)  as  before;  (ch.38.  3.) 
"  Gi7-d  up  thy  loins  now  like  a  man ;  if  thou  hast  the  courage  and 
confidence  thou  hast  pretended  to,  shew  it  now;  but  thou  wilt 
soon  be  made  to  see  and  own  thyself  no  match  for  me."  This  is 
that  which  every  proud  heart  must  be  brought  to  at  last,  either  by 
its  repentance,  or  by  its  niin  ;  and  thus  low  must  every  mountain 
and  hill  be,  sooner  or  later,  brought.     We  must  acknowledge, 

I.  That  we  cannot  vie  with  God  for  justice ;  that  the  Lord  is 
righteous  and  Iioly  in  his  dealings  with  us,  but  that  we  arc 
Jinrighteons  and  unholy  in  our  conduct  toward  him;  we  have  a 
%rtdA  deal  to  blame  ourselves  for,  but  nothing  to  blame  him  for; 
(f ,  8-.)  "  Wilt  thou  disannul  wy  judgment  ?  Wilt  thou  take  excep- 
tions to  what  I  say  and  do,  and  bring  a  writ  of  error,  to  reverse 
the  judgment  I  have  given  as  erroneous  and  unjust?"  Jtlauy  of 
Job's  complaints  had  too  much  of  a  tendency  this  way;  I cri/  out 
of  wrong,  sav  she,  but  lam  not  heard;  but  such  language  as  this  is 
by  no  means  to  be  suffered.  God's  judgment  cannot,  must  not, 
be  disannulled,  for  we  are  sure  it  is  according  to  truth,  and 
therefore  it  is  a  great  piece  of  impudence  and  iniquity  in  us  to  call 
it  in  question.  "Wilt  thou,"  savsGod,  "condemn  mc,  that  thou 
mayesi  be  righteous?  Must  my  honour  suffer  for  the  support  of 
thy  reputation?  Must  I  be  charged  as  dealing  unjustly  with  thee, 
because  ihou  canst  not  otherwise  clear  thyself  from  the  censures 
thou  liest  under  ? "  Our  duty  is  to  condemn  ourselves,  that  God 
may  be  righteous.  David  is  therefore  ready  to  own  the  evil  he  has 
done  in  God's  sight,  that  God  inay  be  justified,  when  he  speaks, 
and  clear  when  he  judges,  Ps.  51.4.  See  Neh.  0.33.  Dan.  9.  7. 
But  those  are  very  proud,  and  very  ignorant  botii  of  God  and 
themselves,  who,  to  clear  themselves,  will  condemn  God;  and  the 
day  is  coming,  when,  if  the  mistake  be  not  rectified  in  lime  by 
repentance,  the  eternal  judgment  will  be  both  the  confutation  of 
the  plea,  and  the  ccmfiision  of  tiie  prisoner;  for  the  heavens  shalf 
declare  God's  righteousness,  and  all  the  world  shall  become  guilty 
before  him. 

II.  That  we  cannot  vie  with  God  for  power;  and  therefore,  as 
it  is  great  impiety,  so  it  is  great  impudence,  to  contest  with  liim, 
and  we  go  as  much  aijainst  our  interest,  as  we  do  against  reason 
and  right;  (v.!).)  "  Hast  thou  an  arm  like  God,  equal  to  his  in 
length  and  strcnulli  ?  Or  canst  thou  thunder  uith  a  voice  like  him, 
as  he  did,  (r/i.  37.  ],  2.)  or  docs  now,  out  of  the  whirlwind?" 
To  convince  Job  that  he  was  not  so  able  us  he  thought  himself,  to 
contest  with  God,  he  shews  him,  1.  That  he  could  never  fioht  it 
out  with  him,  nor  <arry  his  cause  by  force  of  arms.  Sometimes, 
among  men,  controversies  have  been  decided  by  battle,  and  the 
victorious  champion  is  adjudged  to  have  the  risht  on  his  side-  but 
•I  it  bt  put  upon  that  issue    between  Ond  and   man,    man  would 


certainly  go  by  the  worse,  /or  all  the  force  he  could  raise  agninst 
the  Almighty,  would  be  but  like  briers  and  thorns  before  a  con- 
suming fire,  Isa. 27.  4.  "Hast  thou,  a  poor  weak  worm  of  the 
earth,  an  arm  comparable  to  his,  who  upholds  all  things  V  The 
power  of  creatures,  even  of  angels  themselves,  is  derived  from 
God,  limited  by  him,  and  dependent  on  him  ;  but  the  power  of 
God  is  original,  independent,  and  unlimited.  He  can  do  every 
thing  without  us,  we  can  do  nothing  without  him,  and  therefore 
we  have  not  an  arm  like  God.  2.  That  he  could  never  talk  it  out 
with  him,  nor  carry  his  cause  by  noise  and  big  words,  which 
sometimes  among  men  go  a  great  way  toward  the  gaining  of  a 
point;  "Canst  ihou  thunder  with  a  voice  like  him?  No, his  voice 
will  soon  drown  thine,  and  one  of  his  thunders  will  overpower  and 
overrule  all  thy  whispers."  Man  cannot  speak  so  convincingly, 
so  powerfully,  nor  with  such  a  commanding  conquering  force,  as 
God  can,  who  speaks,  and  it  is  done.  His  creating  voice  is 
called  his  thunder;  (Ps.  104.  7.)  so  is  that  voice  of  his,  with 
which  he  terrifies  and  discomfits  his  enemies;  (1  Sam.  2. 10.) 
Out  of  heaveii  shall  he  thunder  vpon  them.  The  wrath  of  a  king 
may  sometimes  be  like  the  roaring  of  a  lion,  but  can  never  pretend 
to  imitate  God's  thunder. 

ni.  That  we  cannot  vie  with  God  for  beauty  and  majesty  ; 
iv.  10.)  "  If  thou  wilt  enter  into  a  comparison  with  him,  and 
appear  more  amiable,  put  on  thy  best  attire ;  Deck  thyself  now 
with  viajesty  and  excellency.  Appear  in  all  the  martial,  in  all 
the  royal  pomp  thou  hast,  make  the  best  of  every  thing  that  will 
set  thee  off,  array  thyself  with  glory  and  beauty,  such  as  may  awe 
thine  enemies,  and  charm  thy  friends;  but  what  is  it  all  to  the 
divine  majesty  and  beauty  ?  No  more  than  the  light  of  a  glow- 
worm to  that  of  the  sun,  when  he  goes  forth  in  his  strength." 
God  decks  himself  with  such  majesty  and  glory  as  are  the  terror 
of  devils,  and  all  the  powers  of  darkness,  and  make  them  tremble  ; 
he  arrays  himself  with  such  glory  and  beauty,  as  arc  the  wonder 
of  angels,  and  all  the  saints  in  light,  and  make  them  rejoice, 
David  could  dwell  all  his  days  in  God's  house,  to  behold  the 
beauty  of  the  Lord.  But,  in  comparison  with  this,  what  is  all 
the  majesty  and  excellency  by  which  princes  think  to  make  them- 
selves feared,  and  all  the  glory  and  beauty  by  which  lovers  think 
to  make  themselves  beloved  ?  If  Job  think,  in  contending  with 
God,  to  carry  the  day  by  looking  great,  and  making  a  figure,  he 
is  quite  mistaken  ;  The  sun  shall  be  ashamed,  and  the  moon  con- 
founded,  trhen  God  shines  forth. 

IV.  That  we  cannot  vie  with  God  for  dominion  over  the  proud, 
V.  11 .  .  14.  Here  the  cause  is  put  upon  this  short  issue ;  il 
Job  can  humble  and  abase  proud  tyrants  and  oppressors  as  easily 
and  effectually  as  God  can,  it  shall  be  acknowledged  that  he  has 
some  colour  to  compare  with  God.     Observe  here, 

1.  The  justice  Job  is  here  challenged  to  do,  and  that  is,  to 
bring  the  proud  low,  with  a  look ;  if  Job  will  pretend  to  be  a 
rival  with  God,  especially  if  he  pretend  to  be  a  judge  of  his 
actions,  lie  must  be  able  to  do  this. 

(1.)  It  is  here  supposed  that  God  can  do  it,  and  will  do  it, 
himself,  else  he  would  not  have  put  it  thus  upon  Job.  By  this, 
God  proves  himself  to  be  God,  that  he  resisted  the  proud,  sal 
Judge  upon  them,  and  is  able  to  bring  them  to  ruin.  Observe 
here,  [1.]  That  proud  people  are  wicked  people,  and  pride  is  at 
the  bottom  of  a  great  deal  of  wickedness  that  is  in  this  world, 
both  toward  God  and  man.  [2. J  Proud  people  will  certainly  be 
abased  and  brought  low,  for  pride  goes  before  destruction.  If 
Ihcy  bend  not,  they  will  break;  if  they  humble  not  themselves  by 
tnie  repentance,  God  will  humble  them,  to  their  everlasting  con- 
fusion. The  wicked  will  be  trodden  down  in  their  place,  that  is. 
Wherever  they  are  found,  though  they  pretend  to  have  a  place  of 
their  own,  and  to  have  taken  root  in  it,  yet  even  there  they  shall  be 
trodden  down,  and  all  the  wealth,  and  power,  and  interest,  which 
their  place  entitles  them  to,  will  not  be  their  siecurity.  [3.]  The 
wrath  of  God,  scattered  among  the  proud,  will  humble  them,  and 
break  them,  and  bring  iheui  down.  If  he  casts  abroad  the  rage 
of  his  wrath,  as  he  will  do  at  the  great  day,  and  sometimes  does, 
in  this  life,  the  stoutest  heart  cannot  hold  out  against  him;  who 
knows  the  power  of  hie  anger?     [4.]  God  can.  and  does,  eay.i'y 


Before  Christ  15-20. 


JOB,  XL. 


The  Achhess  of  God. 


alinse  prcuni  tyraiils  ;  he  can  look  upon  them,  and  bring  thciii  low, 
can  iiverwlu'lin  iheiii  witli  shanic,  and  fear,  and  utier  ruin,  l)y  one 
annrv  looi<,  as  he  iMii,  bv  a  gracimis  hiok,  revive  llic  hearts  of  the 
•.•ontiite  ones,  [o.]  He  can,  and  will,  at  last,  do  it  effectually, 
'p.  la.)  not  only  bring  theni  to  the  dust,  from  which  they  nii^lit 
hope  to  arise,  hut  hide  them  in  the  dust,  like  the  proud  Tciyptian 
whom  Moses  slew,  and  liid  in  the  sand,  (Exod.  2.  12.)  thai  is. 
They  shall  be  brought  not  only  to  death,  but  to  the  orave,  that  pit 
out  "of  which  there  is  no  return.  They  were  proud  of  the  figure 
they  made,  but  they  shall  be  buried  in  oblivion,  and  be  no  more 
remembered  than  those  that  are  hid  in  the  dust ;  out  of  siiiht,  and 
out  of  mind.  They  were  liidied  in  leagues  and  confederal  ics  to  do 
mischief,  and  are  now  bound  in  bundles;  they  are  hid  tosether, 
not  their  rest,  but  their  shcimr  tcrjcthcr  is  in  ike  dust,  c/i.  17.  1(J. 
Nay,  they  are  treated  as  malefactors,  who,  when  condemned,  had 
their  faces  covered,  as  Hamin's  was;  he  binds  llicir  faces  in 
secret;  they  are  treated  as  dead  men;   Lazarus,  in  the  crave,  had 


his  face  bound  about.     S 


o  coiu|)l 


I  tc  will  the  victory  be  that  (iod 


will  gain,  at  last,  over  proud  sinners  that  set  themselves  in  oppo- 
sition to  him.  Now  by  tl'.is  he  proves  himself  to  be  (iod.  Does 
he  thus  hate  proud  men  ?  Then  he  is  holy.  Will  he  thus  punish 
them  ?  Then  he  is  the  just  .Indue  of  the  world.  Can  he  thus 
hundde  them  ?  Then  he  is  the  Lord  Almiiihty.  When  he  had 
abased  proud  Pharaoh,  and  hid  him  in  the  sand  of  the  Red-sea, 
Jethro  inferred,  that  doubtless  the  Lord  is  yreater  than  all  qcds, 
for  wherein  the  proud  enemies  of  his  Israel  dealt  prmiilli/,  he 
ivas  above  them,  he  was  too  hard  for  them,  Exod.  18.  11.  See 
Rev.  19.  1,  2. 

(2.)  It  is  here  proposed  to  .Tob  to  do  it.  He  had  been  passion- 
ately quarrelling;  with  God  and  his  jirovidence,  castinp;  abroad  the 
rage  of  his  wrath  toward  heaven,  as  if  he  llumsht  thereby  to  brim; 
God  himself  to  his  mind;  "  Come,"  says  God,  "try  thy  hand  first 
upon  proud  men,  and  thou  wilt  soon  see  how  little  they  value  the 
rage  of  thy  wrath  ;  and  shall  /  then  regard  it,  or  be  moved  by 
it  ?"  Job  had  complained  of  the  prosperity  and  power  of  tyrants 
and  oppressors,  and  was  ready  to  charge  God  with  mal-adminis- 
Iration  for  suffering  it ;  but  he  ought  not  to  find  fault,  except  he 
could  mend.  If  God,  and  he  only,  has  power  enough  to  humble 
and  bring  down  proud  men,  no  doubt  he  has  wisdom  enough  to 
know  when  and  how  to  do  if,  and  it  is  not  for  us  to  prescribe  to 
him,  or  to  teach  him  how  to  govern  the  world ;  unless  we  had 
an  arm  like  God,  we  must  not  think  to  take  his  work  out  of  his 
hands. 

2.  The  justice  which  is  here  promised,  shall  be  done  him,  if  he 
can  perform  such  mighty  works  as  these;  fy.l4.)  "  Then  u-ill  I 
also  confess  unto  thee,  that  thy  right  hand  is  sufficient  to  save  thee, 
though,  after  all,  it  would  be  too  weak  to  contend  with  me."  It 
is  the  innate  pride  and  ambition  of  man,  that  he  would  be  his  own 
saviour,  would  have  his  own  hands  sufficient  for  him,  and  be 
independent ;  but  it  is  presumption  to  pretend  to  it ;  our  own 
hands  cannot  save  us  by  recommending  us  to  God's  grace,  much 
less  by  rescuing  us  from  his  justice  ;  unless  we  could  by  our  own 
power  humble  our  enemies,  we  cannot  pretend  by  our  own  power 
to  save  ourselves  ;  but  if  we  could,  God  himself  would  confess  it. 
He  never  did,  nor  ever  will,  defraud  any  man  of  his  just  praise, 
nor  deny  him  the  honour  he  has  merited.  But  since  we  cannot 
do  this,  we  must  confess  unto  him,  that  our  own  hands  can- 
not save  us,  and  therefore  into  his  hand  we  must  commit  our- 
selves. 

15.  Behold  now  behemoth,  which  I  made  with 
thee  ;  he  eateth  grass  as  an  ox.  16.  Lo  now,  his 
strength  is  in  his  loins,  and  his  force  is  in  the 
navel  of  his  belly.  17.  He  nioveth  his  tail  like  a 
cedar :  the  sinews  of  his  stones  are  wrapt  toge- 
ther. 18.  His  bones  are  as  strong  pieces  of  l)i-ass ; 
his  bones  are  like  bars  of  iron.  19.  He  is  llie  chief 
of  the  ways  of  God  :  he  that  made  him,  can  make 
his  sword  to  approach  unto  him.     20.  Surely  the 


inoiinlains  bring  him  forth  food,  where  all  the 
beasts  of' the  field  play.  21.  He  lieth  under  the 
shady  trees,  in  the  covert  of  the  reed,  and  fens. 
•22.  The  sliady  trees  cover  him  with  their  shadow; 
the  willows  of  tlie  brook  compass  him  about. 
2.'J.  Behold,  he  drinketh  up  a  river,  and  hasletll 
not :  he  trusteth  that  he  can  draw  up  Jordan  into 
his  mouth.  24.  He  taketh  it  with  his  eyes:  Iiii 
nose  pierceth  through  snares. 

God,  for  the  further  proving  of  his  own  power,  and  disproving 
of  Job's  pretensions,  concludes  his  discourse  with  the  description 
of  two  vast  animals,  far  exceeding  man  in  bulk  and  strength  ;  one 
he  calls  behemoth,  the  other,  leriathan.  In  these  verses,  we  have 
the  former  described.  "  Behold  now  behemoth,  and  consider 
whether  thou  art  able  to  contend  with  him  who  made  that  beast, 
and  gave  him  all  the  power  he  has,  and  whether  it  is  not  thy 
^^  isdom  rather  to  submit  to  him,  and  make  thy  peace  with  him." 

Behemoth  signifies  beasts  in  general,  but  must  here  be  meant  of 
some  one  partictdar  species.  Some  understand  it  of  the  Imlli 
others  of  an  amphibious  animal,  well-known  (they  say)  in  Egypt, 
called  the  river-horse,  (Hippopotamus,)  living  among  the  fish  in 
the  river  Nile,  but  coming  out  to  feed  upon  the  earth.  But  I  con- 
fess I  see  no  reason  to  depart  from  the  ancient  and  most  generally 
received  opinion,  that  it  is  the  elephant  that  is  here  described, 
which  is  a  very  strong  stately  creature,  of  very  large  stature  above 
any  other,  and  of  wonderful  sagacity,  and  of  so  great  a  reputation 
in  the  animal-kingdom,  that,  among  so  many  four-footed  beasts 
as  we  have  had  the  natural  history  of,  (ch.  38.  and  39.)  we  can 
scarcely  suppose  this  should  be  omitted. 

Observe, 

1.  The  description  here  given  of  the  behemoth.  1.  His  bodv 
is  very  strong,  and  well-built;  His  strength  is  in  his  loins,  v. 16. 
His  bones,  compared  with  those  of  other  creatures,  are  like  bars 
of  iron,  I'.  18.  His  back-bone  is  so  stronir,  that,  though  his  tail  be 
not  large,  yet  he  moves  it  like  a  cedar,  with  a  commanding  force, 
t'.17.  .S(mie  understand  it  of  the  trunk  of  the  elephant,  for  the 
word  signifies  any  extreme  part,  and  in  that  there  is  indeed  a 
wonderful  strength  ;  so  strong  is  the  elephant  in  his  back  and  loins, 
and  the  sinews  of  his  ihinhs,  that  he  will  carry  a  large  wooden 
tower,  and  a  great  number  of  fighting  men  in  it.  No  animal 
whatsoever  comes  near  the  elephant  for  strength  of  body,  which 
is  the  main  thing  insisted  on  in  this  description. 

2.  He  feeds  on  the  productions  of  the  earth,  and  does  not  prey 
upon  other  animals,  \ie  eats  grass  as  an  ox,  (u.l5.)  the  moun- 
tains bring  forth  food,  (v.  20.)  and  the  beasts  of  the  field  do  not 
tremble  before  him,  nor  flee  from  him,  as  from  a  lion,  but  they 
play  about  him,  knowing  thev  are  in  no  danger  from  him.  Thi.s 
may  give  us  occasion,  ( 1.)  To  acknowledge  the  goodness  of  God, 
in  ordering  it  so,  that  a  creature  of  such  bulk,  which  requires  so 
much  food,  should  not  feed  upon  flesh,,  (for  then  multitudes  must 
die,  to  keep  him  alive,)  but  should  be  content  with  the  grass  of 
the  field,  to  prevent  such  destruction  of  lives  as  otherwise  must 
have  ensued.  (2.)  To  commend  living  upon  herbs  and  fruits, 
without  flesh,  according  to  the  original  appointment  of  man's  food, 
Gen.  1.  29.  Even  the  strength  of  an  elephant,  as  of  a  horse  and 
an  ox,  may  be  supported  without  flesh  ;  and  why  not  that  of  a 
man  ?  Though,  therefore,  we  use  the  liberty  God  has  allowed  us, 
yet  be  not  among  riotous  eaters  of  flesh,  Prov.  23.  20.  (3.)  To 
command  a  quiet  and  peaceable  life.  Who  woidd  not  rather,  like 
the  elephant,  have  his  neighbours  easy  and  pleasant  about  him, 
than,  like  the  lion,  have  them  all  afraid  of  him  ? 

8.  He  lodges  under  the  shady  trees,  (v.  21.)  which  cover  him 
with  their  shadow,  (r.22.)  where  he  has  a  free  and  open  air  to 
breathe  in,  while  lions,  which  live  by  prey,  when  they  would 
repose  themselves,  arc  obliged  to  retire  info  a  close  and  dark  den, 
to  live  therein,  and  to  abide  in  the  covert  of  that,  ch.  38. 40.  They 
who  are  a  terror  to  others,  cannot  hut  be  sometimes  a  terror  ti 
Iheraselvej  too ;  but  they  will  be  easy,  who  will  let  others  he  eaav 


Before  Christ  1520. 


JOB.  XL.  XLI. 


The  Address  of  God. 


about  lliem  ;  and  the  reed  aiid  feus,  and  the  willows  of  the  brook, 
though  a  very  weak  and  slender  fortification,  yet  are  sufficient  for 
the  defence  and  security  of  those  who  therefore  dread  no  harm, 
liecause  ihey  design  none. 

4.  That  he  is  a  very  great  and  greedy  drinker,  not  of  wine  and 
stiong  drink,  (to  be  greedy  of  that  is  peculiar  to  man,  who  by 
his  (Ironkcnness  makes  a  beast  of  himself,)  but  of  fair  water. 
n.)  His  size  is  prodigious,  and  therefore  he  must  have  supply 
accordinglv,  r.  23.  He  drinks  so  much,  that  one  would  think 
he  could  drink  u|)  a  river,  if  vim  would  give  him  time,  and  not 
hasten  hsm.  Or,  nheii  he  drinks,  he  liaslelh  not,  as  those  do 
that  drink  in  fear  ;  he  is  confident  of  his  own  strength  and  safety, 
and  therefore  makes  no  haste  when  he  drinks,  no  more  haste  than 
good  speed.  (!Z.)  His  eve  auticijjates  more  than  he  can  take  ;  for, 
when  he  is  very  tliirsly,  having  been  long  kept  without  water,  he 
trusts  that  he  can  drink  up  Jordan  in  his  month,  and  even  takes  it 
Kith  his  eyes,  r.24.  As  a  covetous  man  causes  his  eyes  to  fly 
upon  the  wealth  of  this  world,  which  he  is  greedy  of,  so  this  great 
beast  is  said  to  snatch,  or  draw  up,  even  a  river  with  his  eyes. 
( 3.)  His  nose  has  in  it  strength  enough  for  both  ;  for  when  he 
goes  greedily  to  drink  with  it,  he  pierces  through  snares  or  nets, 
which  perhaps  are  laid  in  the  waters  to  catch  fish.  He  makes 
nothing  of  the  difficulties  that  lie  in  his  way,  so  great  is  his 
atrength,  and  so  eager  his  appetite. 

n.  Tlie  use  that  is  to  be  made  of  this  description.  We  have 
taken  a  view  of  this  mountain  of  a  beast,  this  overgrown  animal, 
which  is  here  set  before  us,  not  merely  as  a  show,  (as  sometimes 
it  is  in  our  country,)  to  satisfy  our  curiosity  and  to  amuse  us,  but 
as  an  argument  with  us  to  humble  ourselves  before  the  great  God  ; 
for, 

1.  He  made  this  vast  animal,  which  is  so  fearfully  and  v<mdtT- 
fufly  made;  it  is  the  work  of  his  hands,  the  contrivance  of  his 
wisdom,  the  jiroduction  of  his  power  ;  it  is  hcliemotli  vhich  Inwdr, 
i>.  15.  Whatever  strength  this,  or  any  other  creature,  has,  it  is 
derived  from  God,  who  therefore  must  be  acknowledged  to  have 
all  power  originally  and  infinitelv  in  himself,  and  such  an  arm  as 
it  is  not  for  us  to  contest  with.  This  beast  is  here  called  the  chief, 
in  its  kind,  of  the  irri/s  of  God :  (I'.IO.)  an  eminent  instance  of 
the  Creator's  power  and  wisdom.  They  that  \\ill  peruse  the 
accounts  given  by  historians  of  the  elephant,  will  find  that  his 
capacities  approach  nearer  to  those  of  reason,  than  the  capacities 
of  any  other  brute-creature  whatsoever,  and  therefore  he  is  fitly 
railed  the  chief  of  the  nai/s  rf  God,  in  the  inferior  part  of  the 
creation  no  creature  below  man  being  preferable  to  him. 

2.  He  made  him  with  mar.,  as  he  made  other  four-footed  beasts  ; 
on  the  same  day  with  man,  (Gen.  1.  25, 2G.)  w  hereas  the  fish  and 
fowl  were  made  fhc  day  before  ;  he  made  him,  to  live  and  move 
on  the  same  earth,  in  the  same  clement,  and  therefore  man  and 
heast  are  said  to  be  jointly  preserved  by  Divine  Providence,  as 
fellow-commoners  ;  (Ps.  36.  G.)  "  It  is  behemoth  which  I  made 
with  thee  ;  I  made  that  beast  as  well  as  thee,  and  he  does  not 
quarrel  with  nie  ;  why  then  dost  thou  ?  Why  shouldest  thou 
demand  peculiar  favours,  because  I  made  thee,  (ch.  10.  9.)  when 
I  made  the  behemoth  likewise  with  thee  ?  I  made  thee  as  well  as 
that  beast,  and  therefore  can  as  easily  manage  thee  at  pleasure 
as  that  beast,  and  will  do  it,  whether  thou  refuse  or  whether  thou 
choose.  I  made  him  with  thee,  that  thou  mayest  look  upon  him, 
and  receive  instruction."  We  need  not  go  far  for  proofs  and 
instances  of  God's  almighty  power  and  sovereign  dominion  ;  they 
ire  near  us,  they  are  with  us,  they  are  under  our  eye,  wherever 
we  are. 

3.  He  that  viode  him,  can  make  his  sword  to  approach  to  him, 
(?'.19.)  that  is,  The  same  hand  that  made  him,  notwithstandinc; 
his  great  bulk  and  strength,  can  unmake  him  again  at  pleasure, 
and  kill  an  elephant  as  easily  as  a  worm  or  a  fly,  without  any  dif- 
ficulty, and  without  the  imputation  either  of  waste  or  wrong.  God, 
that  gave  to  all  the  creatures  their  being,  may  take  away  the  beiu"- 
he  gave  ;  for  may  he  not  do  what  he  will  with  his  own  ?  And  he 
can  do  it ;  he  that  has  power  to  create  with  a  word,  no  doubt,  has 
P'lwer  to  destinr  with  a  word,  and  can  as  easily  sppak  Ibe  rif^aturp 
into  nothing,  i,s    at  firil,  he  spake  it  out  of  nothing.     The  h(ki-- 


moth  perhaps  is  here  intended  (s.s  well  as  the  leviathan  afterward^ 
to  represent  those  proud  tyrants  and  oppressors,  whom  God  had 
just  now  challenged  .lob  to  abase  and  bring  down.  They  ihinit 
themselves  as  well  fortified  against  the  judgments  of  God,  as  the 
ele])haiit  with  his  bones  of  brass  and  iron  ;  but  he  that  made  the 
soul  of  man  knows  all  the  avenues  to  it,  and  can  make  the  sword 
of  justice,  his  wrath,  to  approach  to  it,  and  touch  it  in  the  most 
tender  and  sensible  part.  He  that  framed  the  engine,  and  put  the 
parts  of  it  together,  knows  how  to  take  it  in  pieces.  Woe  to  him 
therefore  that  strives  w  ith  his  Maker,  for  he  that  made,  has  there- 
fore power  to  make  him  miserable,  and  will  not  make  him  happy, 
unless  he  will  be  ruled  by  him. 

CHAP.  XLI. 

The  descriptjim  here  ^ircn  of  the  le\iatlian,  «  reri/  liirgr,  strong,  formidable, 
fish,  or  iftilir-anitiial,  is  desigveil  ytt  furllur  to  etijiriucc  Jtib  of  his  own  iitipo^ 
iency,  and  of  God's  omnipotence,  that  he  might  be  humbled  fur  his  folly  in 
making  so  bold  with  him  as  he  had  done.  I.  To  conrinee  Job  of  his  mvn 
weakness,  he  is  here  challenged  to  subdue  and  tame  this  hrialhun,  if  he  could, 
and  make  himself  master  of  him,  (r.  1.  .9.)  m7i(V/i  because  he  cannot  do,  ht 
must  oicn  himself  utterly  unable  to  stand  before  the  great  God,  v.  10.  //.  To 
convince  Job  of  God  s  poiecr  and  terrible  majesty,  divera  particular  instances 
are  here  given  of  the  strength  and  terror  of  the  leviatlian,  tehich  is  no  mort 
than  what  God  has  given  him,  nor  more  than  he  has  under  his  check,  r.11,12. 
The  face  of  the  leviathan  is  here  described  to  be  terrible ;  {v.  13,  14.)  7i;s  scales 
close,  (».  15..17.)  his  breath  and  ncesings  sparkling,  (r.  ia..2l.)  his  flesh 
firm,  (t.  22 . . 24.)  his  strength  and  spirit,  uhen  he  is  attacked,  insuperable, 
(i'.25..30)  his  vwt ions  turbulent,  and  disturbing  to  thetraters;  (v. 31,  32.) 
so  that,  upon  the  irhole,  he  is  a  very  terrible  creature,  and  man  is  no  viatch 
for  him,  v.  33, 34. 


ANST  thou  draw 


out   leviathan   with  an 
hook?    or   his  tonsrue  with  a  cord   which 


'•C 

thou  lettest  down  ?  2.  Canst  thou  put  an  hook  into 
his  nose?  or  bore  liis  jaw  through  with  a  thorn? 
.3. Will  he  make  many  supplications  unto  thee?  Avill 
he  speak  soft  uords  unto,  thee  ?  4.  Will  he  make  a 
covenant  with  thee?  wilt  thou  take  him  for  a  ser- 
vant for  ever?  .5.  Wilt  thou  play  Avith  him  as  tvith 
a  bird?  or  wilt  thou  bind  him  for  thy  maidens? 
6.  Shall  thy  companions  make  a  banquet  of  him  ? 
shall  they  part  him  among  the  merchants  ?  7.  Canst 
thou  fill  his  skin  with  barbed  irons?  or  his  head 
with  fish-spears?  8.  Lay  thine  hand  upon  him, 
remember  the  battle,  do  no  more.  9.  Behold,  the 
hope  of  him  is  in  vain  :  shall  not  one  be  cast  down 
even  at  the  sight  of  him?  10.  None  is  so  fierce, 
that  dare  stir  him  up  :  who  then  is  able  to  stand 
before  me  ? 

Whether  this  leviathan  be  a  whale  or  a  crocodile,  is  a  great  dis- 
pute among  the  learned,  which  I  will  not  undertake  to  detemiine; 
some  of  the  particulars  agree  more  easily  to  the  one,  others  to  the 
other  ;  both  are  very  strong  and  fierce,  and  the  power  of  the  Crea- 
tor appears  in  them.  The  ingenious  Sir  Richard  Blackmore, 
though  he  admits  the  more  received  opinion  concerning  the  behe- 
moth, that  that  must  be  meant  of  the  elephant,  yet  agrees  with 
the  learned  Bochart's  notion  of  the  leviathan,  that  it  is  the  croco- 
dile which  was  so  well  known  in  the  river  of  Egypt.  I  confess 
thiit  that  which  inclines  me  rather  to  understand  it  of  the  whale, 
rs,  not  only  because  it  is  much  larger,  and  a  nobler  animal,  but 
because,  in  the  history  of  the  Creation,  there  is  such  an  express 
notice  taken  of  it,  as  is  not  of  any  other  species  of  animals  what- 
soever;  (Gen.  1.21.)  God  created  c/rrat  whales;  by  which  it 
appears,  not  only  that  whales  were  well  known  in  those  parls,  in 
Moses's  time,  who  lived  a  little  after  Job,  but  that  the  creation 
of  whales  was  generally  looked  upon  as  a  most  illuslrions  proof  of 
llie  eternal  power  and  godhead  of  the  Creator  ;  and  we  mav  con- 
jri  turc  that  this  was  the  reason  (for  otherwise  it  seems  unaccoun?- 


( 


Before  Christ  1520. 


JOB, 


bIjIc)  why  Moses  there  so  pailiculaily  ineiilions  tlie  trealion  of  llic 
whales,  because  God  liad  so  hitelv,  ki  thin  discourse  v.ith  Job, 
more  hirgely  insisted  upon  the  bulk  ;uid  streiisith  of  llial  creature 
tliaii  of  any  other,  as  the  proof  of  his  power  ;  and  llie  leviaihan  is 
here  spoken  of  as  an  inhabitant  of  tiie  sea,  (y.  31.)  wliich  the 
crocodile  is  not ;  and  (Ps.  104.  25,  20.)  T/iere,  in  the  great  and 
ni</e sea,  is  that  leviathan. 
Here,  in  these  verses, 

1.  He  shews  how  unable  Job  was  to  master  the  leviathan. 
(1.)  That  he  could  not  catch  him,  as  a  little  fish,  with  angling, 
v.\,  2.  He  had  no  bait  wherewith  to  deceive  him,  no  hook  where- 
with to  catch  him,  no  fish-line  wherewith  to  draw  him  out  of  the 
water,  nor  a  thorn  to  run  through  his  pills,  on  w  hich  to  carry  him 
liome.  (2.)  That  he  could  not  make  him  his  prisoner,  nor  force 
him  to  cry  for  quarter,  or  surrender  himself  at  discretion,  v.Z,A. 
"  He  knows  his  own  strength  too  well  to  make  many  supplications 
to  thee,  and  to  make  a  covenant  with  thee  to  be  thy  servant,  on 
condition  thou  wilt  save  his  life."  (3.)  That  he  could  not  entice 
him  into  a  cage,  and  keep  him  there  as  a  bird  for  the  children  to 
play  with,  v. 5.  There  are  creatures  so  little,  so  weak,  as  to  be 
tasilv  restrained  thus,  and  triumphed  over;  but  the  leviathan  is 
none  of  those,  he  is  made  to  be  tlie  terror,  not  the  sport  and  diver- 
sion, of  mankind.  (4.)  That  lie  could  not  have  him  served  up 
to  his  table  ;  he  and  his  companions  could  not  make  a  banquet  of 
liim  ;  his  flesh  is  too  strong  to  be  fit  for  food,  and  if  it  were  not, 
he  is  not  easily  caught.  (5.)  That  they  could  not  enrich  them- 
selves with  the  spoil  of  him  ;  Shall  they  part  him  among  the  mer- 
fhanls,  the  bones  to  one,  the  oil  to  another.''  If  they  can  catch 
him,  they  will;  but  it  is  probable  that  the  art  of  fishing  for 
whales  was  not  brought  to  perfection  then,  as  it  has  been  since. 
(6.)  That  thev  could  not  destroy  him,  could  not  fill  his  head  with 
fish-spears,  v.  7.  He  kept  out  of  the  reach  of  their  instruments 
of  slaughter,  or,  if  they  touched  him,  they  could  not  touch  him  to 
the  quick.  (7.)  That  it  was  to  no  purpose  to  attempt  it;  The 
hope  o/"  taking  him  is  in  vain,  v.  9.  If  men  go  about  to  seize  him, 
so  formidable  is  he,  that  the  very  sight  of  him  will  appal  them, 
and  make  a  stout  man  ready  to  faint  away  ;  Shall  not  one  be  cast 
down  even  at  the  sight  of  him  ?  And  will  not  that  deter  the  pursuers 
from  their  attempt?  Job  is  bid,  at  his  peril,  to  lay  his  hand  upon 
him,  (».8.)  "Touch  him  if  thou  dare,  remember  the  battle,  how 
unable  thou  art  to  encounter  such  a  force,  and  what  is  therefore 
likely  to  be  the  issue  of  the  battle,  and  do  no  more,  but  desist  from 
the  attempt."  It  is  good  to  remember  the  battle  before  we  engage 
in  a  war,  and  put  off  the  harness  in  time,  if  we  foresee  it  will  be 
to  no  purpose  to  gird  it  on.  Job  is  hereby  admonished  not  to 
proceed  in  his  controversy  with  God,  but  to  make  his  peace  with 
him,  remembering  what  the  battle  will  certainly  end  in,  if  he  come 
to  an  engagement.     See  Isa.  27.  4,  6. 

2.  Thence  he  infers  how  unable  he  was  to  contend  with  the 
Almighty.  None  is  so  fierce,  none  so  fool-hardy,  as  to  stir  up  the 
leviathan,  (r.  10.)  it  being  known  that  he  will  certainly  be  too 
hard  for  them  ;  and  u-ho  then  is  able  la  stand  before  God,  either 
to  impeach  and  arraign  his  proceeding,  or  to  out-face  the  power  of 
his  wrath?  If  the  inferior  creatures  that  are  put  under  the  feet 
of  man,  and  over  whom  he  has  dominion,  keep  us  in  awe 
thus,  how  terrible  must  the  majesty  of  our  great  Lord  be,  who 
has  a  sovereign  dominion  over  us,  and  against  whom  man  has 
been  so  long  in  rebellion  !  Who  can  stand  before  him  when  once 
he  is  angry  ? 

11.  Who  hath  prevented  me,  that  I  should 
repay  him  1  Whatsoever  is  under  the  whole  hea- 
ven is  mine.  12.  I  will  not  conceal  his  parts,  nor 
his  power,  nor  his  comely  proportion.  13.  Who 
can  discover  the  face  of  his  oarment?  or  who  can 
come  to  him  with  his  double  bridle  ?  14.  Who  can 
open  the  doors  of  his  face?  his  teeth  are  terrible 
rotmd  about.  16.  His  scales  are  A/y  pride,  shut  up 
together  as  with  a  close  seal.     10.  One  is  so  near! 


XLl.  Tlie  Address  of  God, 

to  another,  that  no  air  can  come  between  them. 
17.  They  are  joined  one  to  aiiodier,  they  stick 
together,  that  they  cannot  be  sundered.  18.  By 
his  neesings  a  light  doth  shine,  and  his  eyes  arc 
like  the  eye-lids  of  the  morning.  19.  Out  of  his 
mouth  go  burning  lamps,  and  sparks  of  fi'.-e  leap 
out.  20.  Out  of  ids  nostrils  goeth  smoke,  as  out  of 
a  seething  pot  or  caldron.  21.  His  breath  kiiuiielh 
coals,  and  a  fhime  goeth  out  of  his  mouth.  22.  In 
his  neck  remaiueth  strength,  and  sorrow  is  turned 
into  joy  before  him.  2.3.  The  flaiies  of  his  flesii 
are  joined  together:  they  are  firm  in  themselves  ; 
they  cannot  l)e  moved.  24.  His  heart  is  as  firm 
as  a  stone;  yea,  as  hard  as  a  piece  of  the  netlier 
mill  sto7ie.  25.  When  he  raiseth  up  himself,  tlie 
mighty  are  afraid:  by  reason  of  breakings  they 
purify  themselves.  26.  The  sword  of  him  that 
layeth  at  him  cannot  hold  :  the  spear,  the  dart, 
nor  the  habergeon.  27.  He  esteemeth  iron  as 
straw,  and  brass  as  rotten  wood.  28.  The  arrow 
cannot  make  him  flee:  sling-stones  are  turned  with 
him  into  stubble.  29.  Darts  are  counted  as  stubble : 
he  laugheth  at  the  shaking  of  a  spear.  30.  Sharp 
stones  are  under  him  :  he  spreadeth  sharp  pointed 
things  upon  the  mire.  31.  He  maketh  the  deep  to 
boil  like  a  pot :  he  maketh  the  sea  like  a  pot  of 
ointment.  32.  He  maketh  a  path  to  shine  after  him  ; 
one  would  think  the  deep  to  be  hoary.  33.  Upon 
earth  there  is  not  his  like,  who  is  made  willioiit 
fear.  34.  He  beholdeth  all  high  thin<>s:  he  in  :i 
king  over  all  the  children  of  pride. 

God,  having  in  the  foregoing  verses  shewed  Job  how  unable  he 
was  to  deal  with  the  leviathan,  here  sets  forth  his  own  power  in 
that  massy  mighty  creature.     Here  is, 

I.  God's  sovereign  dominion  and  independency  laid  down, 
t'.ll.  1.  That  he  is  indebted  to  none  of  his  creatures.  If  anv 
pretend  he  is  indebted  to  them,  let  them  make  their  demand  ami 
prove  their  debt,  and  they  shall  receive  it  in  full,  and  not  by  com- 
position ;  "Who  has  prevented  me?"  that  is,  "  Who  has  laid  any 
obligations  upon  me,  bv  any  service  they  have  done  me?  Who  can 
pretend  to  be  before-fiand  with  me?  If  any  were,  I  would  not 
long  be  behind-hand  with  them,  I  would  soon  repay  them."  The 
apostle  quotes  this,  for  the  silencing  of  all  flesh  in  God's  presence , 
(Rom.  11.  35.)  Who  hath  first  given  to  him,  and  it  shall  be  recom- 
pensed to  him  again  ?  As  God  does  not  inflict  upon  us  the  evils 
we  have  deserved,  so  he  does  bestow  upon  us  the  favours  we  have 
not  deserved.  2.  That  he  is  the  rightful  Lord  and  Owner  of  all 
the  creatures  ;  "  Whatsoever  is  under  the  whole  heavens,  animate 
or  inanimate,  is  mine,  (and  particularly  this  leviathan,)  at  my  com- 
mand and  disposal ;  what  I  have  an  incontestable  properly  in,  and 
dominion  over."  All  is  his,  we  are  his,  all  we  have  and  do,  and 
therefore  we  cannot  make  God  our  Debtor ;  but  of  thine  own. 
Lord,  have  we  given  thee.  All  is  his,  and  therefore,  if  he  were 
indebted  to  ally,  he  has  wherewithal  to  repay  them  ;  the  debt  is 
in  good  hands.  All  is  his,  and  therefore  he  needs  not  our  services, 
nor  can  he  be  benefited  by  them.  If  I  were  hungry  I  would  not 
tell  thee,  for  the  world  is  7nine,  and  the  fulness  thereof  Vs.  .50. 12. 

II.  The  proof  and  illuslralion  of  it,  from  the  wonderful  struc- 
ture of  the  leviathan,  v. 1-2.  The  parts  of  his  body,  the  power  he 
exerts,  especiallv  when  he  is  set  upon,  and  the  comely  proportion 
of  the  whole  of  liim,  are  what  God  will  not  conceal,  and  therefore 
what  we  must  ol.servc  and  acknowledge  the  power  of  God  in. 


Before  Chiibt  1520. 


JOii,  XLl. 


Tlie  Aildress  of  God. 


Tliouf^h  he  is  a  creature  of  monstrous  bulk,  yet  lliere  is  in  iiini  .t. 
comelv  )iropurtion.  In  our  e\e,  beauty  lies  in  little,  (Iiiest  sua 
qratia  pariis — Little  things  have  a  gracefulness  all  their  oitn,) 
because  \\t  ourselves  are  little  ;  but,  in  God's  eye,  even  (be  levia- 
than is  coinelv  ;  and  if  he  pronounce  even  the  whale,  even  the 
crocodile,  so,  it  is  not  for  us  to  say  of  any  of  the  works  of  his  hands, 
that  they  are  ugly  or  ill-favoured  ;  it  is  enough  to  say  so,  as  we 
have  cause,  of  our  own  works.  God  here  goes  about  to  give  us 
an  anatomical  view  (as  it  were)  of  the  leviathan  ;  for  his  works 
appear  most  beautiful  and  excellent,  and  his  wisdom  aiid  power 
appear  most  in  them,  when  they  are  taken  in  pieces,  and  \iewed 
in  their  several  parts  and  proportions. 

1.  The  leviathan,  even  prima  facie — at  first  sight,  appears  for- 
midable and  inaccessible,  u.  13,  14.  Who  dares  come  so  near  him, 
while  he  Is  alive,  as  to  discover  or  take  a  distinct  view  of  the  face 
of  the  garment,  tlie  skin  with  which  he  is  clothed  as  with  a  gar- 
ment ;  so  near  him,  as  to  bridle  him  like  a  horse,  and  so  lead  him 
away;  so  near  him,  as  to  be  within  reach  of  his  jaws,  which  are 
like  a  double  bridle?  Who  will  venture  to  look  into  his  mouth,  as 
Tie  do  into  a  horse's  mouth  ?  He  that  opens  the  doors  of  his  face, 
will  see  his  teeth  terrible  round  about,  strong  and  sharp,  and  fitted 
to  devour  ;  it  would  make  a  man  tremble  to  think  of  having  a  leg 
or  an  arm  between  them. 

2.  His  scales  are  his  beauty  and  strength,  and  therefore  his 
pride,  d.  15..17.  The  crocodile  is  indeed  remarkable  for  his 
scales  ;  if  we  understand  it  of  the  whale,  we  must  understand  by 
these  shields,  (for  so  the  word  is,)  the  several  coats  of  his  skin  ;  or 
there  miffhl  be  lehales  in  that  country  with  scales.  That  which  is 
remarkable  concerning  the  scales,  is,  that  they  stick  so  close  toge- 
ther, liy  «hich  he  is  not  only  kept  warm,  for  no  air  can  pierce  him, 
but  kept  safe,  for  no  sword  can  pierce  him,  through  those  scales. 
Fishes,  that  live  in  the  water,  are  fortified  accordingly  by  the 
wisdom  of  Providence,  which  gives  clothes  as  it  gives  cold. 

3.  He  scatters  tc  vror  with  his  very  breath  and  looks  ;  if  he  sneeze 
or  spout  by  water,  it  is  like  a  light  shining,  either  with  the  froth, 
or  the  light  of  the  lun  shining  throus;h  it,  v.  18.  The  eyes  ot  the 
whale  are  reported  to  shine  in  the  night-time,  like  a  flame,  or,  as 
here,  like  the  eye-lids  of  the  morning  ;  the  same  they  say  of  the 
crocodile.  The  bn  ath  of  this  creature  is  so  hot  and  fierv,  from  the 
great  natural  heat  within,  that  burning  lamps  and  sparks  of  fire, 
smoke  and  a  flame,  are  said  to  go  out  of  his  mouth,  even  such  as 
one  would  think  sufficient  to  set  coals  on  fire,  v.  19 . .  21.  Probably, 
these  hyperbolical  expressions  are  used  concerning  the  leviathan, 
to  intimate  the  power  and  terror  of  the  wrath  of  God,  for  that  is 
it  which  all  this  is  designed  to  convince  iis  of ;  fire  out  of  his  mouth 
devours,  Ps.  18.  7,  8.  The  breath  of  the  Almighty,  like  a  stream 
of  brimstone,  kindles  Tophet,  and  will  for  ever  keep  it  burning, 
Isa.  30.  33.  The  kicked  one  shall  be  consumed  witli  the  breath 
of  his  month,  2  Thess.  2.  8. 

4.  He  is  of  invincible  strength  and  most  terrible  fierceness,  so 
that  he  frightens  all  that  come  in  his  way,  but  is  not  himself 
frightened  by  any.  Take  a  view  of  his  neck,  and  there  remains 
strength,  t>.  22.  His  head  and  his  body  are  well-set  together; 
sorroio  rejoices,  or  rides  in  triumph,  before  him,  for  he  makes 
terrible  work  wherever  he  comes.  Or,  Those  storms  which  are 
the  sorrow  of  others,  are  his  joy  ;  what  is  tossins;  to  others,  is 
dancing  to  him.  His  flesh  is  \vell-knit,  v.  23.  The  flakes  of  it 
are  joined  so  closely  together,  and  are  so  firm,  that  it  is  hard  to 
pierce  it ;  he  is  as  if  he  were  all  bone  ;  his  flesh  is  of  brass,  which  i 
Job  had  complained  his  was  not,  ch.  G.  12.  His  heart  is  as  firm  as  ' 
a  stone,  w.24.  He  has  spirit  equal  to  his  bodily  strength,  and, 
though  he  is  bulky,  he  is  sprightly,  and  not  unwieldy ;  as  his  flesh 
•nd  skin  cannot  be  pierced,  so  his  courage  cannot  bedaunted  ;  but, 
on  the  contrary,  he  daunts  all  he  meets,  and  puts  them  into  a  con- 
sternation ;  {v.  25.)  When  he  raises  up  himself  like  a  moving 
mountain  in  the  a  real  waters,  even  the  mighti/  are  afraid  lest  he 
overturn  their  ships,  or  do  iheni  some  other  mischief :  by  reason  of 
the  breakings  he  makes  in  the  water,  which  threaten  death,  they 
purify  themselrrs,  confess  their  sins,  betake  themselves  to  their 
prayers,  and  get  ready  for  death.  We  read  (ch.S.d.)  of  those 
who,  when  they  raise  up  a  leviathan,  are  in  such  a  fright,  that 


Ihej  curse  the  day.  It  was  a  fear  which,  it  seems,  used  to  drive 
some  to  their  curses,  and  others  to  their  prayers  ;  for  as  now,  so 
then  there  were  seafaring  men  of  different  characters,  and  on  whom 
the  terrors  of  the  sea  have  contrary  effects  ;  but  all  agree  there  is 
a  great  fright  among  them  when  the  leviathan  raises  up  himself. 

5.  All  the  instruments  of  slaughter  that  are  used  against  him,  do 
him  no  hurt,  and  therefore  are  no  terror  to  him,  v.  20  .  .  29.  The 
sword  and  the  spear,  which  wound  nigh  at  hand,  are  nothing  to 
him,  the  darts,  arrows,  and  sling-stones,  which  wound  at  a  dis- 
tance, do  him  no  damage  ;  nature  has  so  well  armed  him  against 
them  all.  The  defensive  weapons  which  men  use  when  they 
engage  with  the  leviathaii,  as  the  habergeon,  or  breast-plate,  often 
serve  men  no  more  than  their  offensive  weapons  ;  iron  and  brass 
are  to  him  as  straw  and  rotten  wood,  and  he  laughs  at  them.  It 
is  the  picture  of  a  hard-hearted  sinner,  that  despises  the  terrors  of 
the  Almighty,  and  laughs  at  all  the  threalenings  of  his  word.  The 
leviathan  so  little  dreads  the  weapons  that  are  used  against  him, 
that,  to  shew  how  hardy  he  is,  he  chooses  to  lie  on  the  sharp 
stones,  the  sharp  pointed  things,  (ti.30.)  and  lies  as  easy  there,  as 
if  he  lay  on  the  soft  mire.  Those  that  would  endure  hardness, 
must  inure  themselves  to  it. 

6.  His  very  motion  in  the  water  troubles  it,  and  puts  it  into  a 
ferment,  v.  31 ,  32.  When  he  rolls  and  tosses,  and  makes  a  stir  in 
the  water,  or  is  in  pursuit  of  his  prey,  he  makes  the  deep  to  boillike 
a  pot,  he  raises  a  great  froth  and  foam  upon  the  water,  such  as  is 
u|)on  a  boiling  pot,  especially  a  pot  of  boiling  ointment ;  and  he 
makes  a  path  to  shine  after  him,  which  even  a  ship  in  the  midst  oj 
the  sea  docs  not,  Prov.  30.  19.  One  may  trace  the  leviathan  under 
water  bvthe  bubbles  on  the  surface;  and  yet  who  can  take  that  ad  van- 
tage against  him  in  pursuing  him?  Men  track  hares  in  the  snow  and 
kill  them,  but  he  that  tracks  the  leviathan  dares  not  come  near  him. 

Lastly,  Having  given  this  particular  account  of  his  parts,  and 
his  power,  and  his  comely  proportiim,  be  concludes  with  four  things 
in  general  concerning  this  animal,  r.  33,  34.     (1.)  That  he   is  a 
non-such  among  the  inferior  creatures  ;  Upon  earth  there  is  not  his 
like,  no  creature  in  this  world  is  comparable  to  him  for  strenath 
and  terror;  or,  the  earth  is  here  distinguished  from  the  sea  ;   His 
dominion  is  not  vpon  the  earth,  so  some,  but  in  the  waters ;  none 
of  all  the  savage  creatures  upon  earth  come  near  him  for  bulk  and 
strength,  and  it  is  well  for  man  that  he  is  confined  to  the  waters, 
and  there  has  a  watch  set  vpmi  him,  (c/i.  7.12.)  by  the  Divine 
Providence,  for  if  such  a  terrible  creature  were  allowed  to  roam 
and  ravage  upon  this  earth,  it  would  be  an  unsafe  and  uncomfort- 
able  habitation  for  the  children  of  men,  for  wlioin  it  is  intended. 
(2.)  That  he  is  more  bold  and  daring  than   any  other  creature 
whatsoever;   He  is  made  without  fear  :  the  creatures  areas  they 
arc  made  ;  the  leviathan  has  courage  in  his  constitution,  nothing 
can  friohten  him  ;   other  creatures,  quite  contrary,  seem  as  much 
designed  for  fiving  as  this  for  fighting;  among  men,  some  are  in 
their  natural   temper  bold,  others  are  timorous.     (3.)  That  he  is 
himself  very  proud  ;   though  lodged  in  the  deep,  yet  he  beholds  all 
high  things;  the  rolling  waves,  the  impending  rocks,  the  hovering 
clouds,  and  the  ships  under  sail  with  topand  lop-gallant,  this  mighty 
animal  beholds  with  coutemiit,  for  he  docs  not  think   they  either 
lessen  him  or  threaten  him.     Those  that  are  great,  are  apt  to  he 
scornful.    ( 4.)  That  he  is  a  king  oi-er  all  the  children  of  pride,  that 
is,  He  is  the  proudest  of  all  proud  ones.    He  has  more  to  be  proud 
of  (so  Mr.  Caryl  expounds  it)   than  the  proudest  people  in  the 
world  have;  and  so  it  is  a  mortification  to  the  haughtiness  and  lofty 
looks  of  men.   Whatever  bodily  accomplishments  men  are  proud  of, 
and  puffed  up  with,  the  leviathan  excels  them,  and  is  a  king  over 
them.    Some  read  it,  so  as  to  understand  it  of  God  ;  He  that  beholds 
all  high  things,  even  he,  is  King  over  all  the  children  of  pride;  he 
can  tame  the  behemoth,  (ch.  40. 19.)  and  the  leviathan,  big  as  they 
are,  and  stout-hearted  as  they  are.     This  discourse,  concerning 
those  two  animals,  was  brought  in  to  prove  that  it  is  God  only  who 
can  look  upon  proud  men  and aliase  them,  bring  tliem  low  and  tread 
them  down,  and  hide  them  in  the  f/((.?/ ;  (c/i.40. 11 .  .  13.)  and  so 
it  concludes  with  a  Quod  erat  demonstrandum — Which  ivas  to  bo 
demonstrated;  there  is  one  that  beholds  all  high  ///j'm*/*,  and,  whercil 
men  deal  jiroudly,  is  al.i  yc  them  ;   he  is  King  overall  the  children 


Before  Ciuisl  1520. 


JOB,  XM.  XLII. 


Job's  humble  Confessiofu 


oj  pride,  whether  brutal  or  rational,  aiiti  cat)  make  them  ail  either 
bend,  or  break,  before  him;  (Isa.2. 11.)  Hie  lojty  looks  of  matt, 
shall  be  humbled,  and  the  haughtiness  of  men  shall  be  bowed  down, 
and  thus  the  Lord  alone  shall  be  ciaJted. 

CHAP.  XLII. 

Solouim  says.  Better  is  the  end  of  a  thing  than  the  beginning  thereof, 
Eccl.  7,8,  It  was  so  here  in  tlie  story  of  Job;  at  evening-time  it  was  liglit. 
Three  things  we  have  met  with  in  this  book,  which,  J  coiij'ess,  have  troubled 
(nc  much  ;  but  we  find  all  the  three  grievances  redressed,  thoroughly  redressed, 
in  this  chapter,  every  thing  set  to  rights.  I.  It  has  been  a  great  trouble  to 
us,  to  see  such  a  Italy  man  as  Job  was,  so  fretful  and  peevish,  and  uneasy  t» 
nimself,  and  especially  to  hear  him  quanel  with  God,  and  spealc  indecently 
to  him;  but,  tJiough  lie  this  fall,  he  is  not  utterly  cast  down,  for  here  he  re- 
covers his  temper,  comes  to  himself,  and  to  his  right  mind  again,  l>y  repentance, 
is  sorry  for  what  he  has  said  amiss,  wisays  it,  and  humbles  himself  be/ore 
i2od,  V.  1 .  .0.  II.  It  has  been  liki-ivise  a  great  trouble  to  us,  to  see  Job  and 
his  friends  so  much  at  variance,  not  only  differing  in  their  opinions,  but  giving 
one  another  a  great  many  hard  words,  and  passitig  severe  censures  one  upon 
another,  though  they  were  all  very  trise  and  good  me7i  ;  but  here  we  have  this 
grievance  redressed  lilairise,  the  differences  botween  them  happily  adjusted, 
itie  <iuaire{  takt>i  up,  all  the  prevish  rif lections  they  had  cast  upon  one  another 
forgiven  and  forgotten,  and  all  joining  in  sacrifices  and  prayers,  mutually 
iiccepted  of  Gud,  r.  7  .  .9  HI.  It  has  troubled  us,  to  see  a  man  of  such  eminent 
piety  and  usefulness  as  Job  was,  so  gricvoiisly  afflicted,  so  pained,  so  sick,  so 
poor,  so  reproached,  so  slighted,  and  uuide  the  very  centre  of  all  the  calamities 
of  human  life;  but  here  ive  have  this  griiratice  redressed  too;  Job  healed  of 
all  his  ailments,  more  htntoured  and  beloved  titan  ever,  enriched  trilh  an  estate 
double  to  what  he  had  before,  sutrounded  with  all  the  comforts  of  life,  ami  an 
great  an  instttnce  of  prosperity  as  ever  he  had  been  of  affliction  and  patience, 
V.  10.  .17.  All  this  is  written  for  our  learning,  that  tve, under  these  anil  the 
like  discouragements  that  we  meet  with,  through  patience  and  comfort  of  this 
tcrijHure,  matj  have  hope. 

l.np^HEN  Job  answered  Ihe  Lord,  and  said, 
A  2.  I  know  tliat  lliou  canst  do  every  t/tiug, 
and  that  no  ihouglit  can  l)e  Avilhholden  from  Ihee. 
3.  Who  is  lie  that  hideth  counsel  without  know- 
ledge? therefore  have  I  uttered  that  I  understood 
not ;  things  too  wonderful  for  ine,  w  liich  I  knew 
not.  4.  Hear,  I  beseech  thee,  and  I  will  speak: 
I  will  demand  of  thee,  and  declare  thou  unto  nie. 
5.  1  have  heard  of  thee  by  liie  hearing  of  the  ear: 
but  now  mine  eye  seeth  thee.  6.  Wherefore  I 
abhor  myself,  and  repent  in  dust  and  ashes. 

The  words  of  Job  justifying  himself,  were  ended,  ch.  31.  40. 
After  that,  he  said  no  more  to  that  purport:  the  words  of  Job 
judging  and  condemning  himself,  began,  c/i.40.  4,  5.  Here  he 
goes  on  with  words  to  the  same  purport;  though  his  patience  had 
not  its  perfect  work,  his  repentance  for  his  impatience  had.  He 
is  here  thoroughly  humbled  for  his  folly  and  unadvised  speaking, 
and  it  was  forgiven  him.  Good  men  will  see  and  own  their  faults 
at  last,  though  it  may  be  some  difficulty  to  bring  them  to  it. 
Then  when  God  had  said  all  that  to  him  concerning  his  own  great- 
ness and  power  appearing  in  the  creatures,  then  Job  ansicered  the 
Lord,  (v.  1.)  not  by  way  of  contradiction,  he  had  promised  not  so 
to  answer  again,  (cA.40.  5.)  but  by  way  of  submission ;  and  thus 
•*e  must  all  answer  the  calls  of  God. 

I.  He  subscribes  to  the  truth  of  God's  unlimited  power,  know- 
ledge, and  dominion,  to  prove  which  was  the  scope  of  God's  dis- 
course out  of  the  whirlwind,  v.  2.  Corrupt  passions  and  practices 
arise  either  from  some  corrupt  principles,  or  from  the  neglect  and 
disbelief  of  the  principles  of  truth;  and  therefore  true  repentance 
begins  in  the  acknowledgment  of  the  /rw^A,  2  Tim.  2.25.  Job 
here  owns  his  judgment  convinced  of  the  greatness,  glory,  and 
perfection,  of  God,  from  which  would  follow  the  conviction  of  his 
conscience  concerning  his  own  follv,  in  speaking  irreverently  to 
him.  1.  He  owns  that  God  can  do  everv  thing.  Whot  can  lie 
too  hard  for  him  that  niJide  behemoth  and  leviathan,  and  mnna^os 
both  as  he  pleases?  He  knew  this  before,  niid  bad  hiinsrlf  dis- 
coursed Very  well  upon  the  stibjrcl,  but  now  he  know  it  wiili  ap- 
plication ;    God  had  sj:ck!'::  il  or.tc,  and  l!:.';i  lie  heard  it  twice,  tho.t 


fwwer  oeltmoi  to  Vod;  and  therefore  it  is  the  greateyt  inailnesisar.d 
presumption  imaginable  to  contend  with  him.  "Tlnju  canst  di 
every  thing,  and  therefore  canst  raise  me  out  of  this  low  conditio;,, 
which  I  have  so  often  foolishly  despaired  of  as  impossible;  I  now 
believe  thou  art  able  to  do  this."  2.  That  no  thought  can  be  uilh- 
holden  from  him,  that  is,  (1.)  There  is  no  thoiight  of  onr's  iliiil 
he  can  be  hindered  from  the  knowledge  of.  Not  a  fretful,  discor,- 
tented,  unbelieving,  thought  is  in  our  minds  at  any  time,  but  God 
is  a  Witness  to  it:  it  is  in  vain  to  contest  with  him,  for  we  cannot 
hide  our  counsels  and  projects  from  him;  and  if  he  discover  them, 
he  can  defeat  them.  (2.)  There  is  no  thought  of  his  that  he  ca7i 
be  hindered  from  the  execution  of;  Whatever  the  Ln>-d pieasetL, 
that  did  he.  Job  had  said  this  passionately,  complaining  of  il; 
(c/t.  23. 13.)  What  his  soul  dcsireth,  that  kc'doeih;  now  he  says, 
with  pleasure  and  satisfaction,  that  God's  counsels  shvll  stand. '  If 
God's  thoughts  concerning  us  be  thoughts  of  gncd,  to  r/n-c  u.t  an 
unexpected  end,  he  cannot  be  wilhhekl  from  accomplishing  hij 
gracious  purposes,  whatever  difficulties  may  seem  to  lie  in  the  wav. 

n.  He  owns  himself  to  be  guilty  of  that  \vhicli  (ind  had  cliarired 
him  with  in  the  beginning  of  his  discourse;  (n.  3.)  "I.dnl,  Ui? 
first  word  thou  saidst,  was,  Who  is  i/iis  that  darkens  counsel  by 
words  without  knouledge?  There  needed  no  nioir  ;  that  \\oid  con 
vinced  me;  I  own,  /  am  (he  man  that  has  liee/i  so  fooli-sh.  That 
word  reached  my  conscience,  ami  set  mv  sin  in  order  before  me; 
it  is  too  plain  to  be  denied,  too  lad  to  le  excused;  I  have  hia 
counsel  wilhnul  knowledge;  I  have  ignoraiillv  overlooked  the 
counsels  and  designs  of  God  in  afflicliiig  nie,  and  therefore  have 
qiiarretled  with  God,  and  i:;sisted  loo  much  upon  my  own  justifi- 
cation ;  Therefore  I  uttered  that  [understood  not,"  that  is,  "  I  have 
passed  a  judgment  upon  the  dispensaticns  of  Providence,  though 
I  was  utterly  a  stranger  to  the  reasons  of  them."  Here,  1.  He  owns 
himself  ignorant  of  the  divine  counsels;  and  so  we  are  all.  God's 
judgments  arc  a  great  deep,  which  we  cannot  fathom,  much  less 
fi.Td  out  Ihe  springs  of.  We  see  what  God  does,  but  we  neither 
know  why  he  does  it,  what  he  is  driving  at,  nor  what  he  will  bring 
i!  to;  these  are  things  too  wonderful  for  us,  out  of  our  sight  to 
discover,  out  of  our  reach  to  alter,  and  out  of  our  jurisdiction  to 
judge  of ;  they  are  things  which  we  know  not,  it  is  quite  above  our 
capacity  to  pass  a  verdict  upon  them:  the  reason  why  we  quarrel 
with  Providence  is,  because  we  do  not  understand  it;  and  we  must 
be  content  to  be  in  the  dark  about  it,  until  the  mystery  of  God  shall 
he  finished.  2.  He  owns  himself  imprudent  and  presumplnous,  in 
undertaking  to  discourse  of  that  which  he  did  not  understand,  and 
to  arraign  that  which  he  could  not  judge  of.  He  that  ansieereth  a 
matter  before  he  heareth  it,  it  is  folly  and  shame  to  him.  We 
wrong  ourselves,  as  well  as  the  cause  which  we  nndeitake  to  deter- 
mine, while  we  are  no  competent  judges  of  it. 

HI.  He  will  not  answer,  but  he  will  make  su]>plieation  to  his 
Judge,  as  he  had  said;  (eh.  9.15.)  "Hear,  I  beseech  thee,  and  1 
will  speak,  (v.  4.)  not  speak  either  as  |)lainliff  or  defendant, 
(c/i.l3. 22.)  but  as  a  humble  petitioner;  not  as  one  that  will  un- 
dertake to  teach  and  prescribe,  but  as  one  that  desires  to  learn, 
and  is  willing  to  be  prescribed  to.  Lord,  put  no  more  hard  ques- 
tions to  me,  for  I  am  not  able  to  answer  thee  one  of  a  thousand  of 
those  which  thou  hast  put;  but  give  me  leave  to  ask  inslruclion 
from  thee,  and  do  not  deny  it  me,  do  not  upbraid  me  with  my 
folly  and  self-sufficiencv,"  Jam.  1.5.  Now  he  is  brounht  to  the 
prayer  Elihu  taught  him,  That  which  T see  not,  teach  thou  me. 

IV.  He  puts  himself  into  the  posture  of  a  penitent,  and  therein 
goes  upon  a  right  principle.  In  true  repentance  there  must  be  not 
only  conviction  of  sin,  but  contrition  and  godly  sorrow  for  it, 
soTTOwing  according  to  God,  2  Cor.  7.9.  Such  was  Job's  sorrow 
for  his  sins. 

1.  Job  had  an  eve  to  God  in  his  repentance,  thought  highly  of 
him,  and  went  upon  that  as  the  principle  of  il;  (v.  5.)  "  J  have 
heard  of  thee  by  the  hearing  of  the  ear  many  a  time  from  my 
teachers,  when  I  was  young;  from  my  friends,  now  of  late;  I  have 
known  snniething  of  thv  greatness,  and  power,  and  sovereign  do- 
minion ;  and  \eF  was  not  brought,  by  what  I  lienrd,  to  subniit 
!;';seil'to  thee  as  I  ought;  the  notions  I  had  of  these  Ihiiigs,  serv.  i! 
Mi  only  to  talk  of,  arid  had  not  a  due  influence  upon  my  luiml : 


Before  Christ  1520. 

but  now  thou  hast  by  immediate  revelation  discovered  thyself  to 
me  in  thy  glorious  majesty  ;  now  mine  eyes  see  thee,  now  I  feel  the 
power  of  those  truths  \ihich  before  I  had  only  the  notion  of,  and 
therefore  now  I  repent,  and  unsay  what  I  have  foolishly  said." 
Note,  (1.)  It  is  a  great  niercv  to  have  a  good  education,  and  to 
know  the  tilings  of  God  by  the  instructions  of  his  word  and  mi- 
nisters; faith  comes  by  hearing,  and  tben  it  is  most  likely  to 
come,  when  we  hear  attentively,  and  with  \\\e  hearing  of  the  ear. 
(2.)  AVhen  the  understanding  is  enlightened  by  the  Spirit  of  grace, 
our  knowledge  of  divine  things  as  far  exceeds  what  we  had  before, 
as  that  by  ocular  demonstration  exceeds  that  by  report  and  com- 
mon fame.  By  the  teachings  of  men  God  reveals  his  Son  to  vs; 
but  by  the  teachings  of  iiis  Spirit  he  rei-eals  his  Son  in  iis, 
(Gal.  1. 16.)  and  so  changes  vs  into  the  same  image,  2  Cor.  3. 18. 
(3.)  God  is  pleased  sometimes  to  manifest  himself  most  fully  to 
his  people  by  the  rebukes  of  his  word  and  providence;  "Now 
that  I  have  been  afflicted,  now  that  I  have  been  told  of  my  faults, 
now  mine  eve  sees  thee.  The  rod  and  reproof  give  wisdom. 
Blessed  is  the  man  lehom  thou  ehastcurst  and  feaehest." 

2.  Job  had  an  eye  to  himself  in  his  repentance,  thougltt  hardly 
of  himself,  and  thereby  expressed  his  sorrow  for  his  sins;  (v.  6.) 
Wherefore  I  abhor  ?nyself,  and  repent  in  dnst  and  onhes.  Observe, 
(1.)  It  concerns  us  to  be  dee|)lv  liumhled  fur  the  sins  we  are  con- 
vinced of,  and  not  to  rest  in  a  sliglit  superficial  displeasure  against 
ourselves  for  them.  Even  good  people,  that  have  no  gross  enor- 
mities to  repent  of,  must  be  greatly  afflicted  in  soul  for  the  work- 
ings and  breakings  out  of  pride,  passion,  peevishness,  and  dis- 
content, and  all  their  hasty  unadvised  speeches ;  for  these  we 
must  be  pricked  to  the  heart,  and  be  in  bitterness.  Till  the  enemy 
be  effectually  humbled,  the  peace  will  be  insecure.  (2.)Ouhvaid 
expressions  of  godly  sorrow  well  become  penitents ;  Job  repented 
io  dust  and  ashes.  These,  without  an  inward  change,  do  but  mock 
God;  but  where  they  come  from  sincere  contrition  of  soul,  the 
sinner  by  them  gives  glory  to  God,  takes  shame  to  himself,  and 
may  be  instrumental  to  bring  others  to  repentance.  Job's  afflic- 
tions had  brought  him  to  the  ashes,  (rh.  2.8.)  he  sat  doun  among 
the  ashes;  but  now  his  sins  brought  him  thither.  True  penitents 
mourn  for  their  sins  as  heartily  as  ever  they  did  for  any  outward 
afflictions ;  and  are  in  bitterness,  as  for  an  only  son  or  a  first-born, 
for  they  are  brought  to  see  more  evils  in  their  sins  than  in  their 
troubles.  (3.)  Self-loathing  is  evermore  the  companion  of  true 
repentance  ;  (Ezck.  6.1).)  They  shall  loathe  themselves  for  the  evils 
uhieh  they  have  committed.  We  must  not  only  be  angry  at  ourselves 
for  the  wrong  and  damage  we  have  hv  sin  done  to  our  own  souls, 
but  nmst  abhor  ourselves,  as  having  by  sin  made  ourselves  odious 
to  the  pure  and  holy  God,  who  cannot  endure  to  look  upon  ini- 
<piity.  If  sin  be  truly  an  aboniinatiim  to  us,  sin  in  ourselves  will 
especially  be  so;  the  nearer  it  is  to  us,  the  more  loathsome  it  will 
/)e.  (4.)  The  more  we  see  of  the  glory  and  majesty  of  God,  and 
the  more  we  see  of  the  vileness  and  odiousness  of  sin,  and  of  our- 
selves because  of  sin,  the  more  we  shall  abase  and  abhor  ourselves 
for  it.  "Now  mine  eye  sees  what  a  (iod  he  is,  whom  I  have  of- 
fended, the  brightness  of  that  majesty  wliich  by  wilful  sin  I  have 
spit  in  the  face  of,  the  tenderness  of  that  mercy  which  I  have 
spurned  at  the  bowels  of;  now  I  see  what  a  just  and  holy  God  he 
is,  whose  wrath  I  have  incurred;  wherefore  I  abhor  myself,  Woe 
isme,fnrIam7mdone,"  Isa.G.  5.  God  had  challenged  Job  to 
look  upon  proud  men  and  abase  them;  "I  cannot,"  savs  Job, 
"pretend  to  it ;  I  have  enough  to  do  to  get  my  own  proud  heart 
liumblcd,  to  abase  that  and  bring  that  low."  Let  us  leave  it  to 
God  to  govern  the  world,  and  make  it  our  care,  in  the  strength 
of  his  grace,  to  govern  ourselves  and  our  own  hearts  well. 

7.  And  it  Avas  so,  that  after  the  Lord  had  spoken 
these  words  unto  Job,  the  Lord  said  to  Eliphaz 
the  Temanite,  My  wrath  is  kindled  against  thee, 
and  against  thy  two  friends:  for  ye  have  not  spoken 
of  me  the  thing  that  is  right,  as  my  servant  Job 
hath.  8.  Therefore  take  tinto  yon  now  seven  bul- 
locks and  seven  rams,  and  go  to  my  .<*ervant  Jofc,  1 


Job's  humble  Confession. 

and  offer  up  for  yourselves  a  burnt-offering;  and 
my  servant  Job  shall  pray  for  you:  for  him  will  I 
accept:  lest  I  deal  with  you  after  your  folly,  in 
that  ye  have  not  spoken  of  me  the  thing  which  is 
right,  like  my  servant  Job.  9.  So  Eliphaz  the  Te- 
manite, and  Bildad  the  Shuliite,  and  Zophar  the 
Naamathite,  went,  and  did  according  as  the  Lord 
commanded  them:  the  Lord  also  accepted  Job. 

Job,  in  his  discourses,  had  complained  very  much  of  the  cen- 
sures of  his  friends,  and  their  hard  usage  of  him,  and  had  appealed 
to  God  as  Judge  between  him  and  them,  and  thoughtit  hard,  that 
judgment  was  not  immediately  given  upon  the  appeal.  While 
God  was  catechising  Job  out  of  the  whirlwind,  one  would  have 
thought  that  he  only  was  in  the  wrong,  and  that  the  cause  would 
certainly  go  against  him;  but  here,  to  our  great  surprise,  we  tind 
it  quite  otherwise,  and  the  definitive  sentence  given  in  Job's  favour. 
Wherefore  judge  nothing  before  the  time.  Those  who  are  truly 
righteous  before  God,  may  have  their  righteousness  clouded  ar.(i 
eclipsed  by  great  and  uncommon  afflictions,  by  the  severe  cen  • 
surcs  of  men,  by  their  own  frailties  and  foolish  passions,  by  the 
sharp  reproofs  of  the  word  and  conscience,  and  the  deep  humilia- 
tion of  their  own  spirits  under  the  sense  of  God's  terrors;  and 
yet,  in  due  time,  these  clouds  shall  all  blow  over,  and  God  will 
bring  forth  their  righteovsness  as  the  light,  and  their  judgment  as 
the  noon-day,  Ps.  37.  G.  He  cleared  Job's  righteousness  here, 
because  he,  like  an  honest  man,  held  it  fast,  and  would  not  let  it 
go.     We  have  here, 

I.  Judgment  given  against  Job's  three  friends,  upon  the  con- 
troversy between  them  and  Job.  Elihu  is  not  censured  here,  for 
he  distinguished  himself  from  the  rest  in  the  management  of  the 
dispute,  and  acted,  not  as  a  parly,  but  as  a  moderator;  and 
moderation  will  have  its  praise  with  God,  whether  it  have  ^^itll 
men  or  no.  In  the  judgment  here  given,  Job  is  magnified,  and  his 
three  friends  mortified.  While  we  were  examining  the  discourses 
on  both  sides,  we  could  not  discern,  and  therefore  durst  not  de- 
termine, who  was  in  the  right;  something  of  truth  we  thought 
they  both  had  on  their  side,  but  we  could  not  cleave  the  hair 
between  them;  nor  would  we,  for  all  the  world,  have  been  to 
give  the  decisive  sentence  upon  the  case,  lest  we  should  have  de- 
termined wrong:  but  it  is  well  that  the  judgment  is  the  Lord's, 
and  wo  are  sure  that  his  judgment  is  according  to  truth;  to  it 
we  w  ill  refer  ourselves,  and  by  it  we  will  abide. 

Now,  in  the  judgment  here  given, 

1.  Job  is  greatly  magnified,  and  comes  off  with  honour.  He 
was  but  one  against  three,  a  beggar  against  three  princes,  and  yet, 
h'aving  God  on  his  side,  he  needed  not  fear  the  result,  though 
thousands  set  themselves  against  him.    Observe  here, 

(!.")  Tf7(C7i  God  appeared  for  him;  After  the  Lord  had  spoken 
these  iiords  unto  Job,  v.  7.  After  he  had  convinced  and  humbled 
him,  and  brought  him  to  repentance,  for  wha!  he  had  said  anjiss, 
then  he  owned  him  in  what  he  had  said  well,  comforted  him,  and 
put  honour  upon  him;  not  till  then,  for  we  are  not  ready  for 
God's  approbation  till  we  judge  and  condemn  ourselves;  but  then 
he  thus  pleaded  his  cause,  for  he  that  has  torn,  will  heal  us,  he 
that  has  smitten,  will  bind  ns.  The  Comforter  shall  convince, 
John,  16.8.  See  in  what  method  we  are  to  expect  divine  accept- 
ance; we  must  first  be  humbled  under  divine  rebukes.  After 
Gild,  by  speaking  these  words,  had  caused  grief,  he  returned 
and  had  compassion,  according  to  the  multitude  of  his  mercies; 
for  he  will  not  contend  for  ever,  but  will  debate  in  measure,  and 
stay  his  rough  wind  in  the  day  of  his  east  wind.  Now  that  Job 
had  humljled  himself,  God  exalted  him.  True  penitents  shall  find 
favour  with  God,  and  what  they  have  said  and  done  amiss,  shall 
no  more  be  mentioned  against  them.  Then  God  is  well-pleased 
with  us,  when  we  arc  brought  to  abhor  ourselves. 

(2.)  JIow  lie  appeared  for  him.  It  is  taken  for  granted  that  all 
his  offences  are  forgiven,  for  if  he  be  dignified,  as  we  find  he  is  here, 
BO  doubt  he  is  justified.  Jibhad  sometimes  intimated  with  great  as- 


Betore  Christ  1520. 


JOB,  XLII. 


God's  Vindication  of  Job. 


stirauce,  that  God  would  clear  him  nl  last,  and  lie  was  not  made 
ashamed  of  the  hope. 

[1.]  God  calls  him  again  and  again /u's  servant  Job;  four  times 
01  two  verses,  and  he  seems  to  take  a  ])leasun'  in  calling  him  so,  as 
before  his  troubles,  (c/\.  1.8.)  "  Ilast  thou  considered  my  servant 
Job?  Though  he  is  poor  and  despised,  he  is  my  servant,  and  as 
dear  to  me  as  when  he  was  in  prosperity ;  thougli  he  has  his  faults, 
»nd  has  appeared  to  be  a  man  subject  to  like  passions  as  others ; 
though  he  has  contended  with  me,  has  gone  about  to  disannul  my 
judgment,  and  has  darkened  counsel  by  words  without  know- 
ledge; yet  he  sees  his  error,  and  retracts  it,  and  therefore  he  is 
my  servant  Job  still."  If  we  still  hold  fast  the  integrity  and  fidelity 
of  servants  to  God,  as  Job  did,  though  we  may  for  a  time  be  de- 
prived of  the  credit  and  comfort  of  the  relation,  we  shall  be 
restored  to  it  at  last,  as  he  was.  The  Devil  had  undertaken  to 
prove  Job  a  hypocrite,  and  his  three  friends  had  condemned  him 
ns  a.  wicked  man  ;  but  God  will  confess  those  whom  he  accepts, 
and  will  not  suffer  them  to  be  run  down  by  the  malice  of  hell  or 
earth.  If  God  says,  Well  done,  good  and  faithful  servant,  it  is  of 
little  consequence  who  says  otherwise. 

[2.]  He  owns  that  he  had  spoken  of  him  the  thing  that  u-as 
right,  beyond  what  his  antagonists  had  done;  he  had  given  a 
ii'iuch  bc'-cr  ?.c.?.".vr;t  of  the  Divine  Providence,  than  they  had 
done.  They  had  wronged  God,  by  making  prosperity  a  mark  of 
the  true  church,  and  affliction  a  certain  indication  of  God's  wrath  ; 
but  Job  had  done  him  right,  bv  maintaining  that  God's  love  and 
hatred  are  to  be  judged  of  bywh'i  is  in  men,  not  by  what  is 
before  them,  Eccl.  9.  1.  Observe,  1  rst.  Those  do  the  most  justice 
to  God  and  his  providence,  who  have  an  eye  to  the  rewards  and 
punishments  of  another  world  more  than  to  those  of  this,  and  with 
the  prospect  of  those  solve  the  difficulties  of  the  present  admini- 
stration. Jrli  had  n  firred  iMrcfs  to  the  future  judgment,  and  the 
future  stal' ,  n^re  tl'-ui  his  fiirnds  had  done,  and  therefore  he 
spake  of  Gul  thatwi.ich  wns  right,  better  than  his  friends  had 
done.  Seeondly,  Though  Job  had  spoken  some  things  amiss,  even 
concerning  God,  whom  he  made  too  bold  with,  yet  he  is  com- 
mended for  what  he  spake  that  was  righ'.  We  must  not  only  not 
reject  that  which  is  true  and  good,  but  must  not  deny  it  its  due 
praise,  though  there  appear  in  it  a  mixture  of  human  frailty  and 
infirmity.  Thirdly,  Job  was  in  the  right,  and  his  friends  in  the 
wrong,  and  yet  he  was  in  pain,  and  they  at  ease  ;  a  plain  evidence 
that  we  cannot  judge  of  men  and  their  sentiments  by  looking  in  their 
faces  or  purses ;  He  only  can  do  it  infallibly,  who  sees  men's  hearts, 
f  3.]  He  will  pass  his  wor-d  for  Job,  that,  notwithstanding  all  the 
wrong  his  friends  had  doi.e  him,  he  is  so  good  a  man,  and  of  such 
a  humble  tender  forgiving  spirit,  that  he  will  very  readily  pray  for 
them,  and  use  his  interest  in  heaven  on  their  behalf.  "My  servant 
Job  wiil  ]iray  for  you,  I  know  he  will.  I  have  pardoned  him,  and 
he  has  the  comfort  of  it,  and  therefore  he  will  pardon  you." 

[4.]  He  appoints  him  to  be  the  priest  of  this  congregation,  and 
promises  to  acce]it  him  and  his  mediation  for  his  friends.  "Take 
your  sacrifices  to  my  servant  Job,  for  him  will  I  accept."  Those 
whom  God  washes  from  their  sins,  he  makes  to  himself  kings  and 
priests.  True  penitents  shall  not  onlv  find  favour  as  petitioners  for 
themselves,  but  be  accepted  as  intercessors  for  others  also.  I(  was 
E  great  honour  that  God  hereby  put  upon  Jo.b,  in  appointing  him 
to  offer  sacrifice  for  his  friends,  as  formerly  he  used  to  do  for  his 
own  children,  ch.  1.5.  And  a  happy  presage  it  was  of  his  resto- 
ration to  his  prosperity  again,  and  indeed  a  good  step  towards  it, 
that  he  was  thus  restored  to  the  priesthood.  Thus  he  became  a 
type  of  Christ,  through  whom  alone  we  and  our  spiritual  sacrifices 
are  acceptable  to  God;  sre  1  Pet.  2.  5.  "  Go  to  my  servant  Job, 
to  my  servant  Jesus,"  (from  whom  for  a  time  he  hid  his  face,) 
"put  your  sacrifices  into  his  hand,  make  use  of  him  as  your  Advo- 
cate, for  him  will  I  accept,  but,  out  of  him,  you  must  expect  to  be 
dealt  with  according  to  your  folly."  And  as  Job  prayed  and 
effered  sacrifice  for  those  that  had  grieved  and  wounded  his  spirit, 
to  Christ  prayed  and  died  for  his  persecutors,  and  ever  lives, 
mahinq  intercession  for  the  transgressors. 

2.  Job's  friends  are  greatly  mortified.     They  were  good  men  ) 
and  belongfil  to  God,  and  therefore  he  would  not  let  them  lie  stili  |1  lesser  t'nmgs,  yet 
VOL.  II.  72 


in  their  mistake  any  more  than  Job,  but,  having  liundjied  him 
by  a  discourse  out  of  the  whirh\ind,  he  takes  another  course  to 
humble  them.  Job,  who  was  dearest  to  him,  was  first  chidden, 
but  the  rest  in  their  turn.  When  they  heard  Job  talked  to,  it  is 
probable  they  flattered  themselves  with  a  conceit  that  they  were 
in  the  right,  and  Job  in  all  the  fault,  but  God  soon  took  them  tu 
task,  and  made  ihem  know  the  contrary.  In  most  disputes  and 
controversies,  there  is  something  amiss  on  both  sides,  either  in  the 
merits  of  the  cause,  or  in  the  management,  or  in  both;  and  it  is 
fit  that  both  sides  should  be  told  of  it,  and  made  to  see  their 
errors.  God  addresses  this  to  Eliphaz,  not  only  as  the  senior, 
but  as  the  ringleader  in  the  attack  made  upon  Job.     Now, 

(1.)  God  tells  them  plainly,  they  had  not  spoken  of  him  thethinti 
that  was  right,  like  Job,  that  is,  they  had  censured  and  condemned 
Job,  upon  a  false  hypothesis,  had  represented  God  fighting  against 
Job  as  an  Enemy,  when  really  he  was  only  trying  him  as  a  Friend  ; 
and  this  was  not  right.  Those  do  not  say  well  of  God,  who  repre- 
sent his  fatherly  chastisements  of  his  own  children  as  judicial  pu- 
nishments, and  who  cut  them  off  from  his  favour  upon  the  account 
of  them.  Note,  It  is  a  dangerous  thing  to  judge  uncharitably  of 
the  spiritual  and  eternal  state  of  others,  for,  in  so  doing,  we  ma\ 
perhaps  condemn  those  whom  God  has  accepted,  which  is  a  great 
provocation  to  him,  it  is  offending  his  little  ones ;  and  he  takes 
himself  to  be  wronged  in  all  the  wrongs  that  are  done  to  them. 

(2.)  He  assures  them  he  was  angry  with  them;  My  icrath  is 
kindled  against  thee  and  thy  tvofriends.  God  is  very  angry  with 
those  who  despise  and  reproach  their  brethren,  who  insult  ovei 
them,  and  judge  hardly  of  them,  either  for  their  calamities,  or  for 
their  infirmities.  Though  they  were  wise  and  good  men,  yet,  when 
they  spake  amiss,  God  was  angry  with  them,  and  let  them  know  it. 

(3.)  He  requires  from  them  a  sacrifice,  to  make  atonement  for 
what  they  had  said  amiss:  they  must  bring  each  of  them  seven 
bullocks,  and  each  of  them  seven  rams,  to  be  offered  up  to  God 
for  a  burnt-offering;  for  it  should  seem,  that,  before  the  law  oi 
Moses,  all  sacrifices,  even  those  of  atonement,  were  wholly  burnt, 
and  therefore  were  so  called.  They  thought  they  had  spoken  won- 
derfully well,  and  that  God  was  beholden  to  them  for  pleadbighis 
cause,  and  owed  them  a  good  reward  for  it;  but  they  are  told, 
that,  .-in  the  contrary,  he  is  displeased  with  them,  requires  from 
them  a  sacrifice,  and  threatens,  that,  otherwise,  he  will  deal  with 
them  after  their  folly.  God  is  often  angry  at  that  in  us,  which 
we  are  ourselves  proud  of,  and  sees  much  amiss  in  that  which  we 
think  was  done  well. 

(4.)  He  orders  them  to  go  to  Job,  and  beg  of  him  to  offer  their 
sacrifices,  and  pray  for  them,  otherwise  they  should  not  be  ac- 
cepted. By  this,  God  designed,  [1.]  To  humble  them  and  lay 
them  low.  They  thought  that  they  only  were  the  favourites  of 
Heaven,  and  that  Job  had  no  interest  there  ;  but  God  gives  them 
to  understand  that  he  had  a  better  interest  there  than  they  had, 
and  stood  fairer  for  God's  acceptance  than  they  did.  The  dav  niav 
come,  when  those  who  despise  and  censure  God's  people  wiil 
court  their  favour,  and  be  made  to  know  that  God  has  loved  them. 
Rev.  3.  9.  The  foolish  virgins  w  ill  beg  oil  of  the  wise.  [  2.]  To 
oblige  them  to  make  their  peace  with  Job,  as  the  condition  of  their 
making  their  peace  with  God.  If  thy  brother  has  aught  against 
thee,  (as  Job  had  a  great  deal  against  them,)  y/rs/  be  reconciled 
In  thy  brother,  and  then  come  and  offer  thy  gift.  Satisfaction 
must  first  be  made  for  wrong  done,  according  as  the  nature  of  the 
thing  requires,  before  wc  can  hope  to  obtain  from  God  the  forgive- 
ness of  sin.  See  how  thoroughly  God  espoused  the  cause  of  his 
ser\  ant  Job,  and  engaged  in  it ;  God  will  not  be  reconciled  to  those 
that  have  offended  him,  till  they  have  first  begged  his  pardon,  and 
he  be  reconciled  to  them.  Job  and  his  friends  had  differed  in  their 
opinion  about  many  things,  and  been  too  keen  in  their  reflections 
one  upon  another,  but  now  they  were  to  be  made  friends;  in 
order  to  that,  they  are  not  to  argne  the  matter  over  again,  and  try 
to  give  it  a  new  turn,  (that  might  be  endless,)  but  they  must  agree 
in  a  sacrifice  and  a  prayer,  and  that  must  reconcile  them  :  they 
must  unite  in  affection  and  devotion,  when  they  could  not  concur 
in  the  same  sentiments.  Those  who  differ  in  judgment  about 
re  one  in  Christ  the  great  Sacrifice,  and  meel 


liefore  Christ  1520. 


JOB,  XLII. 


Job's  renewed  Pr.  vpenty 


at  the  same  throne  of  grace,  and  therefore  ought  to  love  and  bear 
with  one  another.  Once  more,  observe.  When  God  was  angry 
with  Job's  friends,  he  did  himself  put  lliem  in  a  way  to  make  their 
peace  with  him.  Our  quarrels  «ith  God  always  begin  on  our 
part,  but  the  reconciliation  begins  on  his. 

II.  The  acquiescence  of  Job's  friends  in  this  judgment  given, 
f.  9.  Tlicv  were  good  men,  and,  as  soon  as  they  understood  what 
the  mind  of  the  Lord  was,  they  did  as  he  commanded  them, 
and  that  speedily  and  without  gainsaying,  though  it  was  against 
flesh  and  blood  to  court  him  thus  whom  they  had  condemned. 
Note,  Those  who  would  be  reconciled  to  God,  nuist  carefully  use 
the  prescribed  means  and  metliods  of  reconciliation.  Peace  with 
Go<l  is  to  be  had  only  in  his  own  way,  and  iqion  his  own  terms, 
and  thcY  will  never  seem  hard  to  those  who  know  how  to  value 
the  privilege,  but  they  will  be  !;lad  of  it  upon  any  terms,  though 
ever  so  humbling.  Job's  friends  had  all  joined  in  accusing  Job, 
and  now  thev  Join  in  begging  his  pardon;  those  that  have  sinned 
together,  should  repent  together.  They  that  appeal  to  God,  as 
both  Job  and  his  friends  had  often  done,  must  resolve  to  stand  by 
his  award,  whether  pleasing  or  unjileasing  to  their  own  mind.  And 
thev  that  conscientiously  observe  God's  commands,  need  not  doubt 
of  his  favour ;  The  Lord  also  accepted  Job,  and  his  friends,  in 
answer  to  his  jirayer.  It  is  not  said.  He  accepted  them,  (though 
that  is  implied,)  but,  lie  accepted  Job,  for  them;  so  he  has  n^ade 
MS  accepted  in  the  Beloved,  Eph.  1.0.  Matth.  3.17.  Job  did  not 
insult  (>\cr  his  friends,  upon  the  testimony  God  had  given  con- 
cerning him,  and  the  submission  they  were  obliged  to  make  to 
him;  but,  God  Ijeing  graciously  reconciled  to  him,  he  was  easily 
rcconcili^d  to  them,  and  then  God  accepted  him.  This  is  that  we 
shr.uld  aim  at  in  all  our  prayers  and  services,  to  be  accepted  of  the 
Lord;  tills  must  be  the  top  of  our  ambition,  not  to  have  praise  of 
luea,  but  to  jdcasc  (j(,d. 

10.  And  the  Lord  tnrned  the  captivity  of  Job, 
mIicii  he  prayed  for  liis  friends:  also  the  Lord 
«'ave  Job  l\vi(;e  as  nmeh  as  he  had  before.  H. 
Then  came  tiiere  tinto  him  all  his  brethren,  and  all 
his  sisters,  and  all  they  that  had  l;eeii  of  his  ac- 
qnaiiitanee  before,  and  did  eat  bread  with  him  in 
liis  house:  and  they  bemoaned  him,  and  com- 
forted him  over  ail  the  evil  that  t!ie  Lord  had 
broni^'ht  npon  him:  every  man  also  gave  iiim  a 
piece  of  money,  and  every  one  an  ear-rinii'  of 
gold.  12.  So  the  Lord  blessed  the  latter  end  of  Job 
more  thati  his  beginning-:  for  he  had  fourteen 
thonsaiid  sheep,  and  si.\  thousand  camels,  and  a 
ihonsand  yoke  of  oxen,  and  a  thonsand  she-asses. 

13.  He  had  also  seven  sons  and   three  danghters. 

14.  And  he  called  the  name  of  the  first,  Jemima; 
and  the  name  of  the  second,  Kezia;  and  the  name 
of  the  third,  Keren-happnch.  15.  And  in  all  tiie 
land  were  no  women  fomid  so  fair  as  tiie  danghters 
of  Jol):  and  their  father  gave  them  iidieritance 
among  tlieir  brethren.  10.  After  this  lived  Job 
an  hundred  and  forty  years,  and  saw  iiis  sons,  and 
liis  sons'  sons,  even  four  generations.  17.  So  Job 
died,  beifi^  old  and  full  of  days. 

Ye  have  heard  of  the  patience  of  Job,  (says  the  apostle, 
Jam.  5.11.)  and  haee  seen  the  end  o/'the.  Lord,  that  is,  what  end 
the  Lord,  at  length,  put  to  his  troubhs.  In  the  beginning  of  this 
book,  we  had  Job's  patience  under  his  troubles,  for  an  example; 
Iiere,  in  the  close,  for  our  encouragement  to  follow  that  example, 
we  have  the  happy  issue  of  his  troubles,  and  the  prosperous  con- 
dition to  which  he  was  restored  after  them,  which  confirms  us  in 
counting  them  happy  which  endure.   Perhaps,  too,  the  extraordi- 


nary prosperity  which  Job  was  crowned  with  after  his  nfflictions, 
was  intended  to  be  to  us  Christians  a  type  and  figure  of  the  glory 
and  happiness  of  heaven,  which  the  afflictions  of  tliis  present  time 
are  working  for  us,  and  in  which  they  will  issue  at  last;  this  will 
be  more  than  double  to  all  the  delights  and  satisfactions  we  now 
enjoy,  as  Job's  after-prosperity  was  to  his  former,  though  then  he 
was  the  greatest  of  all  the  men  of  the  east.  He  that  rightly 
endures  temptation,  when  he  is  tried,  shall  receive  a  crown  oj 
life,  (Jam.  1.12.)  as  Job,  when  he  was  tried,  received  all  the  wealth, 
and  honour,  and  comfort,  w hich  here  we  have  an  account  of. 

I.  God  returned  in  wavs  of  mercv  to  him;  and  his  thoughts  con- 
cerning him  toere  thoiif/htsof(/ood,  and  not  of  evil,  to  give  the  expected 
(nay  the  unexpected)  end,  Jer.  29. 11.  His  troubles  began  in  Sa- 
tan's malice,  which  God  icstrained;  his  restoration  began  in  God's 
mercy,  which  Satan  could  not  oppose.  Job's  sorest  complaint,  and 
indeed  the  sorrowful  accent  of  all  his  complaints,  on  which  he  laid 
the  greatest  emphasis,  was,  that  God  appeared  against  him:  but 
now  God  plainly  appeared  for  him,  and  iratched  over  him  to  build 
and  to  plant,  like  as  he  had  (at  least,  in  his  apprehension)  watched 
over  him  to  pinch  irp  and  to  throw  down,  Jer.  31 .  28.  This  put  a  new 
face  upon  his  affairs  immediatelv,  and  every  thing  now  looked  as 
pleasing  and  promisino-,  as,  before,  it  had  looked  gloomy  and  fright- 
ful. 1.  God  turned  his  eaptiridj,  that  is,  he  redressed  his  grievances, 
and  took  away  all  the  causes  of  his  complahils  ;  he  loosed  him  from 
the  bond  with  ivhicli  Satan  had  now,  for  a  great  while,  bonnd  him, 
and  delivered  him  out  of  those  cruel  hands  into  which  he  had  de- 
livered him.  We  mav  suppose  that  now  all  his  bodily  pains  and 
distempers  were  healed,  s  >  suddeidv,  and  so  thoroughly,  that  the 
cure  was  next  to  miraculous  ;  His  flesh  bccamefrcsher  than  a  child's, 
and  he  returned  to  the  days  of  his  youth;  what  was  more,  he 
felt  a  very  great  alteration  in  his  mind  ;  it  was  calm  and  easy,  and 
the  tumult  was  all  over,  his  disquieting  thoughts  were  all  vanished, 
his  fears  silenced,  .and  the  consolations  of  God  were  now  as  nnich 
the  delight  of  his  soul,  as  his  terrors  had  been  its  burthen.  The 
li<le  thus  turned,  and  his  troubles  began  to  ebb  as  fast  as  they  had 
flow  ed,  just  then  trhen  he  icas  praifing  for  hisfric7uls,  praying  over 
his  sacrifice  which  he  offered  for  them.  Mercy  did  not  return, 
when  he  was  disputing  wi'.h  his  friends,  no,  not  though  he  had  right 
on  his  side,  but  when  he  was  praying  for  them  ;  for  God  is  better 
served  and  pleased  with  our  warm  devotions  than  with  our  warm 
disputations.  When  Job  completed  his  repentance  by  this  instance 
of  his  forr/ivin;/  men  their  trespasses,  then  God  completed  his  re- 
mission by  tnrninrj  his  caplirilii.  Note,  We  are  really  doing  our 
business,  when  we  are  praying  for  our  friends,  if  we  pray  in  a  right 
manner,  for  in  those  prayers  there  is  not  only  faith,  but  love. 
Christ  has  taught  us  to  ^iray  with,  and  for,  others,  in  teaching  us 
to  say.  Our  Father;  and  in  seeking  mercy  for  others,  we  may  find 
mercy  ourselves.  Our  Lord  Jesus  has  his  exaltation  and  dominion 
there,  wlieie  he  ever  lives  mahiny  intercession.  Some,  by  the  turn- 
ing of  Job's  captivity,  understned  the  restitution  which  the  Sa- 
beans  and  Chaldeai  s  made  of  the  cattle  which  they  had  taken  from 
him,  God  wimderfullv  inclining  them  to  do  it;  and  with  these  he 
Itegan  the  world  agiin.  Probal)ly,  it  was  so;  those  spoilers  had 
swalloned  down  his  riches,  but  they  were  forced  to  vomit  them  2ip 
again,  ch.  20. 1.5.  But  I  rather  imdersland  this  more  generally  of 
the  turn  now  given.  2.  God  doubled  his  possessions;  Also  the 
Lord  gov:'  Job  fuicc  as  much  as  he  had  before.  It  is  probable  that 
he  did  at  first,  by  some  way  or  other,  intimate  to  him,  that  it  was 
his  gracious  purpose,  bv  degrees,  in  due  time,  to  bring  him  to  such 
a  height  of  prosperity,  that  he  should  have  twice  as  much  as  ever 
he  had,  for  the  encouraging  of  his  hope  and  the  quickening  of  his 
industry,  and  that  it  niiaht  appear  that  this  wonderfid  increase  was 
a  special  token  of  God's  favour.  And  it  may  be  considered  as  intended, 
( 1 .)  To  balance  his  losses  :  he  suffered  for  the  glory  of  God,  and 
therefore  Ciod  made  it  up  to  him  with  advantage,  and  allowed  him 
more  than  interest  upon  interest.  God  will  take  care  that  none 
shall  lose  by  him.  (2.)  To  recompense  his  j)atienee  and  his  confi- 
dence in  God,  which  (notwithstanding  the  workings  of  corruption) 
he  did  not  cast  away,  but  still  held  fast,  and  that  is  it  which  has  a 
great  reeompence  of  reward,  Hel).  10.35.  Job's  friends  had  often 
put  their  severe  censure  of  Job  upon  this  iss\ie,   If  thou  wert  pure         i 


[V'forp  Cliii-^t  1O-20. 


JOB,  XLII 


Job's  reiieM  etl  Pi 


nnd  vpriijlit,  furvly  now  he  would  auulie  fur  lliec,  ch.QAi.  But 
•  i.!"  does  Hot  awake  for  then,  therofoii!  thou  art  not  upright ; 
"  Well,"  says  God,  "  though  your  aigunieiit  he  not  conihisive,  I 
Mill,  eveu  by  that,  demonstrate  the  iiitosjrity  of  my  servant  Job; 
his  latter  end  shall  greatly  increase,  and  by  lliat  it  shall  appear, 
since  you  will  have  it  so,  that  it  was  not  fur  any  injustice  in  his 
hands,  that  he  suffered  the  loss  of  all  things."  Now  it  appeared 
that  Job  had  reason  to  bless  God  for  taking  away,  (as  he  did, 
cA.1.21.)  since  it  made  so  good  a  return. 

II.  His  old  acquaintance,  neighbours,  and  relations,  were  very 
kind  to  hini,  t).  11.  They  had  been  estranged  from  him,  and  it 
was  not  the  least  of  the  grievances  of  his  afflicted  state;  he  bitterly 
complained  of  their  unkindness,  c/i.  19. 13,  &c.  But  now  they 
visited  him,  with  all  ])ossible  expressions  of  affection  and  respect. 
1.  They  put  honour  upon  him,  in  coming  to  dine  with  him  as 
formerly,  (but  we  may  suppose)  privately  bringing  Iheir  entertain- 
ment along  with  them,  so  that  he  had  the  reputation  of  feasting 
them  without  the  expense.  2.  They  sympathized  with  him,  and 
shewed  a  tender  concern  for  hiai,  such  as  becomes  brethren. 
They  bemoaned  him,  when  they  talked  over  the  calamities  of 
his  afflicted  state;  and  comforted  him,  when  they  took  notice  of 
God's  gracious  returns  to  him.  They  wept  for  his  griefs,  and 
rejoiced  in  his  joys,  and  proved  not  such  miserable  comforters  as 
his  three  friends,  that,  at  first,  were  so  forward  and  officious  to 
attend  him.  These  were  not  such  great  men,  nor  such  learned 
and  eloquent  men  as  those,  but  they  proved  much  more  skilful  and 
kind  in  comforting  Job.  God  sometimes  chooses  the  foolish  and 
weak  things  of  the  world,  as  for  conviction,  so  for  comfort. 
3.  They  made  a  collection  among  them  for  the  repair  of  his  losses, 
and  the  setting  of  him  up  again:  they  did  not  think  it  enough  to 
say,  Be  u-armed.  Be  filled,  but  gave  him  such  things  as  would  be 
of  use  to  him,  Jam.  1. 16.  Every  one  gave  him  a  piece  of  money, 
some  more,  it  is  Iik(  Iv,  and  some  less,  according  to  their  ability, 
and  every  one  aw  ear-ring  of  gold,  (an  ornament  much  used 
money  by  the  children  of  the  east,)  which  would  be  as  good  as 
to  him ;  this  was  a  superfluity  which  they  could  well  spare,  and 
the  rule  is,  That  our  abundance  must  be  a  supply  to  our  brethren's 
necessity.  But  why  did  Job's  relations  now,  at  length,  shew  this 
kindness  to  him?  (1.)  God  put  it  in  their  hearts  to  do  so;  and 
every  creature  is  that  to  us  that  he  makes  it  to  be.  Job  had 
acknowledged  God  in  their  estrangement  from  him,  for  which  he 
now  rewarded  him  in  turning  them  to  him  again.  (2.)  Perhaps 
.•some  of  them  withdrew  from  him  because  they  thought  him  a 
hypocrite,  but,  now  that  his  integrity  was  made  manifest,  they 
returned  to  him,  and  to  communion  with  him  again.  When  God 
was  friendlv  to  lum,  they  were  all  willing  to  be  friendly  too, 
Ps.  119.  74,  79.  Others  of  them,  it  may  be,  withdrew,  because  he 
was  poor,  and  sore,  and  a  rueful  spectacle,  but  now  that  he  began 
to  recover,  they  were  w  illing  to  renew  their  acquaintance  with  him. 
Swallow-friends,  that  are  gone  in  winter,  will  return  in  the  spring, 
though  their  fiicndship  is  of  little  value.  (3.)  Perhaps  the  rebuke 
which  God  had  given  to  Eliphaz  and  the  other  two,  for  their 
unkindness  to  Job,  awakened  the  rest  of  his  friends  to  return  to 
their  duty.  Reproofs  to  others  we  should  thus  take  as  admoni- 
tions and  instructions  to  us.  4.  Job  prayed  for  his  friends,  and 
then  thev  flocked  about  him,  overcome  by  his  kindness,  and  everv 
one  desiring  an  interest  in  his  pravers.  The  more  we  pray  for  our 
friends  and  relations,  the  more  comfort  we  may  expect  in  them. 

III.  His  estate  stranaely  increased,  by  the  blessing  of  God  upon 
the  little  that  his  friends  gave  him.  He  thankfully  received  llieir 
courtesy,  and  did  not  think  it  below  him  to  have  his  estate  repaired 
by  contributions;  he  did  not,  on  the  one  hand,  urge  his  friends  to 
raise  money  for  him,  he  ac(|uits  himself  from  that,  (ch.6.2-2.)  Did 
I  say,  Bring  vnio  me  or  give  me  a  reward  of  your  substance  f  Yet 
what  they  brought,  he  thankfully  accepted,  and  did  not  u|)braid 
them  with  their  former  unkiudnesses,  nor  ask  them  why  they  did 
not  do  this  sooner;  he  was  neither  so  covetous  and  griping  as  to 
ask  their  charity,  nor  so  proud  and  ill-natured  as  to  refuse  it,  when 
they  offered  it ;  and  being  in  so  good  a  temper,  God  gave  him  that 
which  was  far  better  than  their  money  and  ear-rings,  and  that  was, 
his  blessing,  r.  12.     The  Lord  comforted  him   now,  according  to 


rospeiity 

the  days  wherein  he  h;id  afflicted  him,  and  blessed  his  latter  cna 
more  than  his  beginning.  Observe,  1.  The  blessing  of  the  Lnru 
makes  rich;  it  is  he  that  gives  us  power  lo  get  weallli,  and  gives 
success  in  honest  endeavours.  Tjiose  therefore  that  would  thrive, 
must  have  an  eye  to  God's  blessing,  and  uexer  go  out  of  it,  no,  not 
into  the  warm  sun  ;  and  those  that  have  thriven,  must  not  sacrifice 
to  their  own  net,  but  acknowledge  Iheir  oljligalions  to  God  for  his 
blessing.  2.  That  blessing  can  make  very  rich,  and  sometimes 
makes  good  people  so.  Those  that  are  become  rich  bv  gettino-, 
think  they  can  easily  make  themselves  verv  rich  bv  savino-;  but  as 
those  that  have  little,  must  depend  upon  God  to  make  it  much,  so 
those  that  have  much,  must  depend  u])on  (Jod  to  make  it  more  and 
to  double  it;  che  ye  have  sown  much,  and  bring  in  little.  Hag.  1.6. 
3.  The  last  days  of  a  good  man  sometimes  prove  his  best  (lavs,  his 
last  works  his  best  works,  his  last  comforts  his  best  comforis;  for 
his  path,  like  that  of  the  morning-light,  shines  more  and  more  to 
the  perfect  day.  Of  a  wicked  man  it  is  said,  Ilis  last  state  is 
worse  than  his  first,  (Luke,  11.  26.)  but  of  the  upright  man.  His 
end  is  peace;  and  sometimes  the  nearer  it  is,  the  clearer  are  the 
views  of  it.  In  respect  of  outward  prosperity,  God  is  pleased 
sometimes  to  make  the  latter  end  of  a  good  man's  life  more  com- 
fortable than  the  former  part  of  it  has  been,  and  strangely  to  outdo 
the  expectations  of  his  afflicted  people,  who  thought  they  should 
never  have  lived  to  see  better  days,  that  we  may  not  despair  even 
in  the  depths  of  adversity;  we  know  not  what  good  times  we  may 
yet  be  reserved  for  in  our  latter  end.  Non  si  male  nunc,  et  olim 
sic  crit — It  may  be  well  with  ns,  though  now  it  is  otherwise.  Job, 
in  his  affliction,  had  wished  to  be  as  in  months  past,  as  rich  as  he 
had  been  before,  and  quite  despaired  of  that;  hut  God  is  often 
better  to  us  than  our  own  fears,  nay,  than  our  own  wishes,  for  Job's 
possessions  were  doubled  to  him;  the  number  of  his  cattle,  his  sheep 
and  camels,  his  oxen  and  she-asses,  is  just  double  here  to  what  it 
was,  c/t.1.3.  This  is  a  remarkable  instance  of  the  extent  of  llie 
Divine  Providence  to  things  that  seem  minute,  as  this,  of  the  exact 
number  of  a  man's  cattle;  as  also  of  the  harmony  of  Pro\idence, 
and  the  reference  of  one  event  to  another;  for  known  unto  God 
are  all  his  ivorks,  from  the  beginning  to  the  end.  Job's  other 
possessions,  no  doubt,  were  increased  in  proportion  to  his  cattle, 
lands,  money,  and  servants,  &c.  So  that  if  before  he  was  the 
greatest  of  all  the  men  of  the  east,  what  was  he  now? 

IV.  His  family  was  built  up  again,  and  he  had  great  comfort  in 
his  children,  r.l3..15.  The  last  of  his  afflictions  that  are  re- 
corded, (c^.l.)  and  the  most  grievous,  was,  the  death  of  all  his 
children  at  once:  his  friends  upbraided  him  with  it,  (ch.8.  4.)  but 
God  repaired  even  that  breach  in  process  of  time,  either  by  the 
same  wife,  or,  she  being  dead,  by  another.  1.  The  number  of  his 
children  was  the  same  as  before,  seven  sons  and  three  daughters. 
Some  give  this  reason  why  they  were  not  doubled  as  his  cattle  were, 
because  his  children  that  were  dead,  were  not  lost,  but  gone  before 
to  a  better  world;  and  therefore  if  he  have  but  the  same  number 
of  them,  they  may  be  reckoned  doubled,  for  he  has  two  fleeces  of 
children,  (as  I  may  say,)  Mahanaim — Two  hosts,  one  in  heaven, 
the  other  on  earth,  and  in  both  he  is  rich.  2.  The  names  of  his 
daughters  are  here  registered,  (u.  14.)  because,  in  the  significations 
of  them,  they  seemed  designed  to  perpetuate  the  remembrance  of 
God's  great  goodness  to  him  in  the  surprising  change  of  his  condi- 
tion ;  he  called  the  first  Jcwu/na,  T/ie  </ay,  (whence  perhaps  Diana 
had  her  name,)  because  of  the  shining  forth  of  his  prosperity  aflei 
a  dark  night  of  affliction.  The  next  Kczia,  a  spice  of  a  very 
fragrant  smell,  liecause  (says  Bishop  Patrick)  God  had  healed  his 
ulcers.  The  third  Keren  happuch,  that  is.  Plenty  restored,  or  A 
horn  of  paint;  because  (says  he)  God  had  wiped  away  the  tears 
which  fouled  his  face,  cA,16.16.  Concerning  these  daughters  we 
are  here  told,  «.15.  (1.)  That  God  adorned  them  with  great 
Iieautv,  no  women  so  fair  as  the  daughters  cf  Job.  In  the  Old 
Testament  we  often  find  women  praised  for  their  beauty,  as  Sarah, 
Rebekah,  and  many  others ;  but  we  never  find  any  w  omen  in  the 
New  Testament,  w'hose  beauty  is  in  the  least  taken  notice  of,  no 
not  the  Virgin  Mary  herself,  because  the  beauty  of  holiness  is 
that  which  is  brought  to  a  much  clearer  light  by  the  gospel. 
('2.)  That  their  fathe-  '^od  enabling  him  to  do  it)  supplied  them 


Before  Christ  1380. 


JOB,  XLll. 


The  Death  of  Job 


«ith  ffreat  fortunes.  He  gave  them  inheritance  among  their  bre- 
thren, and  did  not  turn  them  off  with  small  portions,  as  most  did. 
It  is  probable  that  they  had  some  extraordinary  personal  merit, 
which  Job  had  an  eye  to  in  the  extraordinary  favour  he  shewed 
llicm.  Perhaps  they  excelled  their  brethren  in  wisdom  and  piety; 
and  therefore,  that  they  might  continue  in  his  family,  to  be  a  stay 
and  blessing  to  it,   he  made  them  co-heirs  with  their  brethren. 

V.  His  life  was  long.  What  age  he  was,  when  his  troubles 
came,  we  are  no  where  told  ;  but  here  we  are  told  he  lived  140 
years;  whence  some  conjecture  that  he  was  70  when  he  was  in 
his  troubles,  and  that  so  his  age  was  doubled,  as  his  other  pos- 
sessions. 

1 .  He  lived  to  l:ave  much  of  the  comfort  of  this  life,  for  he  saw 


his  posterity  to  the  fourth  generation,  v.\G.  Though  his  chil- 
dren were  not  doubled  to  him,  yet,  in  his  children's  children,  (and 
those  are  the  crown  of  old  men,)  they  were  more  than  doubled. 
As  God  appointed  to  Adam  another  seed  instead  of  that  which 
was  slain,  (Gen.  4.  2.5.)  so  he  did  to  Job  with  advantage.  God 
has  ways  to  repair  the  losses,  and  balance  the  griefs,  of  those 
who  are  written  childless,  as  Job  was,  when  he  had  buried  all  his 
children. 

2.  He  lived  till  he  was  satisfied,  for  he  died  full  of  days,  satis- 
fied with  living  in  this  world,  and  willing  to  leave  it;  not  peevishly 
so,  as  in  the  days  of  his  affliction,  but  piously  so,  and  thus,  ad 
Eliphaz  had  encouraged  him  to  hope,  he  came  to  his  grave  like  a 
shock  of  com  in  his  season. 


AN 


EXPOSITION 


-  ^9 


WITH 


Uvactical  <^l)6crtiation0. 


OF  THE  BOOK  OF 


PSALMS. 


We  have  now  before  us  one  of  the  choicest  and  most  excellent  parts  of  all  the  Old  Testament;  nay,  so  much  is  there  in  it  of 
CHRIST  and  his  gospel,  as  well  as  of  GOD  and  his  law,  that  it  has  been  called  the  abstract,  or  summary,  of  both  Testaments. 
Tlie  History  of  Israel,  which  we  were  long  upon,  led  us  to  camps  and  council-boards,  and  there  entertained  and  instructed  us 
in  the  knowledge  of  GOD.  The  hook  of  Job  brought  us  into  the  schools,  and  treated  us  with  profitable  disputations  concerning 
fiOD  and  his  providence;  but  this  book  brings  us  into  the  sanctuary,  draws  us  off  from  converse  with  men,  with  the  politicians, 
philosophers,  or  disputers,  of  this  world,  and  directs  us  into  communion  with  GOD,  by  solacing  and  reposing  our  souls  in  him, 
lifting  up,  and  letting  out,  our  hearts  toward  him.  Thus  may  we  be  in  the  mount  with  GOD;  and  we  understand  not  ourselves, 
if  we  say  not,   It  is  good  to  be  here. 

Let  us  consider. 


The  title  of  this  book.  It  is  called,  \ .  The  Psalms ;  under  that  title  it  is  referred  to,  Luke,  24.  44.  The  Hebrew  calls  it 
TthiUim,  which  properly  signifies  Psalms  of  praise :  because  many  of  them  are  such  :  but  Psalms  is  a  more  general  word,  meaning 
all  metrical  compositions  fitted  to  be  sung,  which  may  as  well  be  historical,  doctrinal,  or  supplicatory,  as  laudatory.  Though 
singing  be  properly  the  voice  of  joy,  yet  the  intention  of  songs  is  of  a  much  greater  latitude,  to  assist"  the  memory,  "and  both  to 
express  and  to  excite  all  the  other  affections,  as  well  as  this  of  joy.  The  priests  had  a  mournful  muse  as  well  ns  joyful  ones;  and 
the  divine  institution  of  singing  psalms  is  thus  largely  displayed  ;"  for  we  are  directed,  not  only  to  praise  GOD,  Imt  to  teach  and 
admonish  ourselves  and  one  anntlier  in  psalms,  and'hymns,  c.r.d  spiritual  songs,  Col.  3. 16.  "2.  It  is  called  the  Book  of  Psalms. 
so  it  is  ([noted  by  St.  Peter,  Acts,  1.20.  It  is  a  collection  of  psalms,  of  all  the  psalms  that  were  divinely  inspired,  which, 
though  composed   at  several  times  and   upon  several  oc<»«ions,  are  here  put  together  without  any  reference  to,  or  dependencr 


PSALMS. 

upon,  one  another;  thu»  they  were  jji-eservecl  from  being  scattered  and  Idsl,  anil  laid  in  so  much  greater  readiness  f(ir  Ilia 
servire  of  the  church.  See  what  a  good  Master  we  serve,  and  what  pleasantness  tliere  is  in  wisdom's  ways,  when  we  are  not 
only  coninianded  to  sing  at  our  work,  and  have  cause  enough  given  us  to  do  so,  but  have  words  also  put  in  our  nioutlis,  and 
songs  prepared  to  our  hands. 

II.  The  Author  of  this  book.  It  is,  no  doubt,  derived  originally  from  the  Blessed  Spirit.  They  are  spiritual  songs,  words 
Avhich  the  Holy  Ghost  taught.  The  penman  of  most  of  them  was  David,  the  son  of  Jesse,  who  is  therefore  called  the 
sii-ret  psalmist  of  Israel,  2Sani.23. 1.  Some  that  have  not  his  name  in  their  titles,  yet  are  expressly  ascribed  to  him 
elsewhere;  as  Ps.2.  (Acts,4.25.)  and  Ps.!)6,105,  (lChron.16.)  One  psalm  is  expressly  said  to  be  the  prayer  nf  Moses; 
(Ps.90.)  and  that  some  of  the  psalms  were  penned  by  Asaph,  is  intimated,  2Chron.2!*,  30.  where  they  arc  "said  to  praise 
the  Lord  in  the  words  of  David,  and  Asaph,  who  is  there  called  a  seer  or  prophet.  Some  of  the  ))salms  seem  to  have 
been  penned  long  after;  as  Ps.  137.  at  the  time  of  the  captivity  in  Babylon;  but  the  far  greater  part  of  tlieni  were  certainly 
penned  by  David  himself,  whose  genius  lay  toward  poetry  and  music,  and  who  was  raised  up,  qualified,  aii<i  auimaled,  for 
the  establishing  of  the  ordinance  of  singing  psalms  in  the  church  of  GOD,  as  Moses  and  Aaron  were,  in  their  dav,  for  llie 
settling  of  the  ordinances  of  sacrifice;  iheir's  is  superseded,  but  his  remains,  and  will  to  the  end  of  lime,  «lien  il  shall  he 
swallowed  uj)  in  the  songs  of  eternity.  Herein  David  was  a  type  of  CHRIST,  who  descended  from  him,  not  from  Mcises, 
because  he  came  to  take  away  sacrifice,  (the  family  of  Moses  was  soon  lost  and  extinct,)  but  to  establish  and  f)er|ietuate 
joy  and   praise;   for  of  the  family  of  David  in  CHRIST  there  shall   be  no  end. 

III.  The  scope  of  it.  It  is  snanifestly  intended,  1.  To  assist  the  exercises  of  natural  religion,  and  to  kindle  in  the  souls 
of  men  those  devout  affections  which  we  owe  to  GOD  as  our  Creator,  Owner,  Ruler,  and  Benefactor.  The  book  of  Job 
nelps  to  prove  our  first  principles  of  the  divine  perfections  and  providence;  but  this  helps  to  improve  them  in  prayers  and 
praises,  and  professions  of  desire  toward  him,  dependence  on  him,  and  an  entire  devotedness  and  resignation  to  him.  Other 
parts  of  scri))ture  shew  that  GOD  is  infinitely  above  man,  and  his  sovereign  LORD;  but  this  shews  us  that  he  mav, 
notwithstanding,  be  conversed  with  by  us  sinful  worms  of  the  earth;  and  there  are  ways  in  which,  if  it  be  not  our  own 
fault,  we  may  keep  uj)  communion  with  him  in  all  the  various  conditions  of  human  life.  2.  To  advance  the  excellencies 
of  revealed  religion,  and,  in  the  most  pleasing  powerful  manner,  to  recommend  it  to  the  world.  There  is  indeed  liille  or 
nothing,  in  all  the  book  of  Psalms,  of  the  ceremonial  law.  Though  sacrifice  and  offering  were  yet  to  continue  many  ages, 
yet  they  are  here  represented  as  things  which  GOD  did  not  desire,  (Ps.40.  G. — 51  16.)  as  things  comparatively  little,  and 
which,  in  time,  were  to  vanish  away.  But  the  word  and  law  of  GOD,  those  parts  of  it  which  are  moral,  and  of  perpetual 
obligation,  are  here,  all  along,  magnified  and  made  honourable,  no  where  more.  And  CHRIST,  the  Crown  and  Centre  of 
revealed  religion,  the  Foundation,  Corner,  and  Top-stone,  of  that  blessed  building,  is  here  clearly  spoken  of  in  type  and 
prophecy;  both  his  sufferings  and  the  glory  that  should  follow,  and  the  kingdom  that  he  should  set  up  in  the  world,  vhich 
GOD's  covenant  with  David,  concerning  his  kingdom,  was  to  have  its  accomplishment  in.  What  a  high  value  does  this  hook 
put  upon  the  word  of  GOD,  his  statutes  and  judgments,  his  covenant,  and  the  great  arid  precious  promises  of  it;  and  hov» 
does  il  recommend  them  to  us  as  our  guide  and  stay,  and  our  heritage  for  ever! 

IV.  The  use  of  it.  All  scripiure,  being  given  by  inspiration  of  GOD,  is  profitable  to  convey  divine  light  into  our  understandings; 
but  this  book  is  of  singular  use  with  that  to  convey  divine  life  and  power,  and  a  holy  warmth,  into  our  affections.  There 
is  no  one  hook  of  scrijiture  that  is  more  helpful  to  the  devotions  of  the  saints  than  this,  and  it  has  been  so  in  all  ages  of 
the  church,  ever  since  it  was  written,  and  the  several  parts  of  it  delivered  to  the  chief  musician,  for  the  service  of  the 
church.  1.  It  is  of  use  to  be  sung.  Further  than  David's  psalms  we  7nay  go,  but  we  need  not,  for  hymns  and  spiritual 
songs.  What  the  rules  of  the  Hebrew  metre  were,  even  the  learned  are  not  certain.  But  these  psalms  ought  to  be  ren- 
dered according  to  the  metre  of  every  language,  at  least,  so  as  that  they  may  be  sung  for  the  edification  of  the  church. 
And  mclhinks  it  is  a  great  comfort  to  us,  when  we  are  singing  David's  psalms,  that  we  are  offering  the  very  same  jiraises 
to  GOD,  that  were  offered  him  in  the  days  of  David  and  the  other  godly  kings  of  Judali.  So  rich,  so  well  made,  are  these 
divine  poems,  that  they  can  never  he  exhausted,  can  never  be  worn  thread-bare.  2.  It  is  of  use  to  be  read  and  opened 
by  the  ministers  of  CHRIST,  as  containing  great  and  excellent  truths,  and  rules  concerning  good  and  evil.  Our  Lord  JESUS 
expounded  the  psalms  to  his  disciples,  the  gospel  psalms,  and  opened  their  understandings  (for  he  had  the  key  of  David) 
to  understand  them,  Luke,  24.  44.  3.  It  is  of  use  to  be  read  and  meditated  upon  by  all  good  people.  It  is  a  full  fountain, 
out  of  which  we  may  all  be  drawing  water  with  joy.  The  Psalmist's  experiences  are  of  great  use  for  our  direction,  caution, 
and  encouragement.  In  telling  us,  as  he  often  does,  what  passed  between  God  and  his  soul,  he  lets  us  know  what  we 
may  expct  from  GOD,  and  what  he  will  expect,  and  refpiire,  and  graciously  accept,  from  us.  David  was  a  man  after 
God's  own  heart,  and  therefore  those  who  find  themselves  in  some  measure  according  to  his  heart,  have  reason  to  hope 
that  they  are  renewed  by  the  grace  of  GOD,  after  the  iniiige  of  GOD,  and  may  have  much  comfort  in  the  testimony  of 
their  consciences  for  them,  that  they  can  heartily  say  Amen  to  David's  prayers  and  praises.  4.  Even  the  Psalmist's 
expressions  too  are  of  great  use;  and  by  them  the  Spirit  helps  our  praying  infirmities,  because  we  know  not  what  to  pray 
for  as  we  ought.  In  all  our  approaches  to  GOD,  as  well  as  in  our'  first  returns  to  GOD,  we  are  directed  to  take  nith  us 
words,  (Hos.  14.2.)  these  words,  words  which  the  Holy  Ghost  teaches.  If  we  make  David's  psalms  familiar  to  us,  as  wc 
to  do,  whatever  err.and  we  have  at  the  throne  of  grace,  bv  way  of  confession,  petition,  or  thanksgiving,  we  may  from  thence 
be  assisted  in  the  delivery  of  it;  whatever  devout  affection  is  working  in  us,  holy  desire  or  hope,  sorrow  or  joy,  we  may 
there  find  apt  words  wherewith  to  clothe  it;  sound  speech  which  cannot  be  condemned.  It  will  be  good  to  collect  the 
most  proper  and  lively  expressions  of  devotion,  which  we  find  here,  and  to  methodize  them,  and  reduce  them  to  the  several 
heads  of  prayer,  that  they  may  be  the  more  ready  to  us.  Or,  we  may  take  sometimes  one  choice  psalm,  and  sometimes 
another,  and  pray  it  over,  that  is,  cnlarrje  upon  each  verse  in  our  own  thoughts,  and  offer  up  our  meditations  to  God,  as 
they  arise  from  the  expressions  we  find  there.  The  learned  Dr.  Hammond,  in  his  preface  to  his  paraphrase  on  the  rsalnis, 
(sect. 29.)  says,  " That  going  over  a  few  psalms  with  these  interpunclions  of  mental  devotion,  suggested,  animated,  and  main- 
"  tnined,  by  the  native  life  antl  vigour  which  is  in  the  psalms,  is  much  to  be  preferred  before  the  saying  over  of  the  whole 
"P.^aller,    since   nothing  is   more    fit   to   be  averted    in  religious  offices,  than   their  degenerating  into    heartless,   dispirited. 


PSALMS. 

"  recitations."  If,  as  Si.  Austin  advises,  we  form  our  spirit  bv  llie  affection  of  the  psalm,  we  may  then  be  sure  of  atccptanc« 
with  GOD,  in  iisins  the  language  of  it.  Nor  is  it  only  our  devotion,  and  the  affections  of  our  mind,  that  the  book  ol 
Psalms  assists,  leaching  us  how  to  offer  praise  so  as  to  glorify  GOD,  Imt  it  is  also  a  directory  to  the  actions  of  our  lives, 
and  teaches  ua  how  to  order  our  conversation  aright,  so  as  that,  in  the  end,  we  may  sec  the  salvation  of  GOD,  Ps.50.23. 
The  Psalms  were  thus  serviceable  to  the  Old-Teslament  Churcli,  but  to  us  Christians  they  may  be  of  more  use  than  they 
could  be  to  them  who  lived  before  the  coining  of  CHRIST;  for,  as  Moses "s  sacrifices,  so  David's  songs,  are  expounded 
snd  made  more  intelligible  by  the  the  gospel  of  CHRIST,  which  lets  us  within  the  veil ;  so  that,  if  to  David's  prayers  and 
praises  we  add  St.  Paul's  prayers  in  his  Epistles,  and  the  new  songs  in  tie  Revelation,  we  shall  be  thoroughly  furnished 
for  this  good  work ;  for  the  scripture,  perfected,  makes  the  man  of  GOD  perfect. 

As  to  the  division  of  this  book,  we  need  not  be  solicitous;  there  is  no  connexion  (or  very  seldom)  between  one  psalm  and 
another,  nor  any  reason  discernible  for  the  placing  of  them  in  the  order  wherein  we  here  find  them;  but  it  seems  to  be 
ancient,  for  that  which  is  now  the  second  psalm,  was  so  in  the  Apostles'  time.  Acts,  13.  33.  The  vulgar  Latin  joins  the 
9th  and  10th  together;  all  popish  authors  quote  by  that,  so  that  thenceforward,  throughout  the  book,  their  number  is  one 
short  of  our's;  our  11,  is  their  10;  our  110,  their  118.  But  then  they  divide  the  147th  into  two,  and  so  make  up 
the  number  of  150.  Some  have  endeavoured  to  reduce  the  psalms  to  proper  heads,  according  to  the  matter  of  them,  but 
there  is  often  such  a  variety  of  matter  in  one  and  the  same  psalm,  that  it  cannot  be  done  with  any  certainty ;  but  the 
seven  penitential  psalms  have  been  in  a  particular  manner  singled  out  by  the  devotions  of  many.  They  are  reckoned  to  be 
the  6,  32,  38,  51,  102,  130,  and  143.  The  psalms  were  divided  into  five  books,  each  concluding  with  Amen,  Amen,  or 
JJallchijah;  the  first  ending  wilh  Ps.  41,  the  second  with  Ps.72,  the  third  with  Ps.89,  the  fourth  with  Ps.  106,  the  fifth 
with  Ps.150.  Others  divide  them  into  three  fifties;  others  into  sixty  parts,  two  for  every  day  of  the  month,  one  for  the 
morning,  the  other  for  the  evening.  Let  good  Christians  divide  them  for  themselves,  so  as  may  best  increase  their  acquaintance 
wilh  them,  that  they  may  have  them  at  hand  upon  all  occasions,  and  may  sing  them  in  the  spirit  and  with  the  understanding. 


PSALMS,  L 


The  Happy  Man. 


PSALM  L 

r/ii.>  is  n  ftMilin  of  instnidion  rntict'niin«  pood  and  evil,  grtting  before  ns  life 
and  death,  the  blessinK  und  tie  cume,  that  ue  niaij  take  the  right  way  which 
leads  fn  hiippiriess,  and  aeoid  that  a-hieh  will  eirtainltf  end  in  onr  miseri/  and 
rtiin.  The  different  character  and  condition  if  fiiidlij  pcojile  und  wicked  people, 
those  that  serre  God  and  those  that  srrre  him  not,  if  here  plainly  stated  in  a 
ft  a-  tc'irtis ;  so  that  every  man,  if  he  will  he  faitlifnl  to  himself,  '«*'!/  I^ere  see 
his  own  face,  and  then  read  his  own  doom.  That  division  of  the  children  of 
vien  into  saints  and  sinners,  righteous  and  unrighteous,  the  children  of  God 
and  the  children  of  the  vieked  one,  as  it  is  ancient,  ever  since  the  struggle 
began  between  sin  and  grace,  the  seed  of  the  woman  and  the  seed  of  the  serpent, 
so  it  is  lasting,  and  will  snrrire  all  other  divisions  and  subdivisions  of  men 
into  high  and  low,  rich  and  poor,  bond  and  free ;  for  by  thin,  men's  everlasting- 
state  will  he  determined.  Olid  the  distinction  will  last  us  long  as  heaven  and  hell. 
This  psalnt  sheas  us,  I.  The  holiness  and  happiness  of  a  godly  man,  t).  I .  .3. 
//.  The  sinfulness  and  misery  of  a  wicked  man,  f. 4,5.  ///.  The  ground 
and  reason  of  both,  r.  G.  WUoerer  collected  the  psalms  of  David,  (probably 
it  was  Ezra, )  with  good  reason  put  this  psalm  first,  as  a  preface  to  the  rest, 
because  it  is  absolutely  necessary,  to  the  acceptance  of  our  devotions,  that  we  be 
righteous  before  God,  (for  it  is  only  the  prayer  of  the  vpright  that  is  his 
delight,  )  and,  therefore,  that  we  be  right  in  onr  notions  of  blessedness,  and  in 
our  choice  of  the  way  that  leads  to  it.  Those  are  not  fit  to  put  up  good 
jtrayers,  who  do  not  walk  in  good  ways. 


1. 


B 


LESSED  is  th 

the  counsel  of 
in  the  way  of  sinneis 
the  scornful.  2.  But 
the  Lord;  and  in  his 
and  night.  3.  And  he 
by  the  rivers  of  water, 
in  his  season;  his  leaf 
whatsoever  he  doeth  s 


e  man  that  walketh  not  in 
the  ungodly,  nor  standeth 

nor  sitteth  in  the  seat  of 
his  delight  is  in  the  law  of 
law  doth  he  meditate  day 
shall  be  like  a  tree  planted 
that  l)ringeth  forth  his  fruit 

also  shall  not  wither;  and 
hall  prosjier. 


The   psalmist  begins  wilh  the    character   and  condition  of 


godly  man,  that  those  may  first  take  the  comfort  of  that,  to  whom 
it  belongs.     Here  is, 

I.  A  description  given  of  the  godly  man's  spirit  and  way,  by 
which  we  are  to  try  ourselves.  The  Lord  knows  them  that  are 
his  by  name,  but  we  must  know  them  by  their  character;  for 
that  is  agreeable  to  a  state  of  probation,  that  we  may  study  to 
answer  to  the  character,  which  is  indeed  both  the  command  of 
the  law,  which  we  are  bound  in  duty  to  obey,  and  the  condition 
of  the  promise,  which  we  are  bound  in  interest  to  fulfil.  The 
character  of  a  good  man  is  here  given  by  the  rules  he  chooses 
to  walk  by,  and  to  take  his  measures  from.  What  we  take  at  our 
setting  out,  and  at  every  turn,  for  the  guide  of  our  conversation, 
whether  the  course  of  this  world,  or  the  word  of  God,  is  of 
material  consequence.  An  error  in  the  choice  of  our  standard 
and  leader,  is  original  and  fatal;  but  if  we  be  right  here,  we  are 
in  a  fair  way  to  do  well. 

1.  A  godly  man,  that  he  may  avoid  the  evil,  utterly  renounces 
the  conduct,  of  evil-doers,  and  will  not  be  led  by  them;  (v.l.) 
He  jral/is  not  in  the  counsel  of  the  iine/odly,  &c.  This  part  of  his 
character  is  put  first,  because  those  that  will  keep  the  command- 
ments of  their  God,  must  say  to  evil-doers,  Depart  from  vs; 
(119.115.)  and  departing  from  evil,  is  that  in  which  wisdom 
begins.  (1.)  He  sees  evil-doers  round  about  him,  the  world  is 
full  of  them,  they  walk  on  every  side ;  they  are  here  described 
by  three  characters,  ungodly,  sinners,  and  scornful.  See  by  what 
steps  men  arrive  at  the  height  of  impiety :  Nemo  repente  fit 
tm'pissimiis — None  reach  the  height  of  vice  at  oytce.  They  are 
vngodly  first,  casting  off  the  fear  of  God,  and  living  in  the  neglect 
of  their  duty  to  him:  but  they  rest  not  there;  when  the  services 
of  religion  are  laid  aside,  they  come  to  be  sinners,  they  break  out 
into  open  rebellion  against  God,  and  engage  in  the  service  of  sin 
and  Satan ;  omissions  make  way  for  commissions  ;  and  liy  these 
the  heart  is  so  hardened,  that,  at  length,  they  come  to  be  scorners, 
they  openly  defy  all  that  is  sacred,  scoff  at  religion,  and  make  a 
11  jest  01  sin.     Thus  is  the  way  of  iniquity  down   hill;   the  bad  grov» 


I'iJALMS. 


Tlie  fl;)[)|)y  Man. 


worse,  sinners  .themselves  become  ten.pters  to  ollurs,  and  I'-.Ivo- 
lates  for  Baal.  The  word  wliicli  we  Iraiislaie  unyudhj,  signifies 
such  as  are  unsettled,  aim  at  no  certain  end,  and  walk  hv  no 
certani  rule,  but  are  at  the  conimami  of  every  lust,  aiid  at  the  beck 
of  every  temptation.  The  word  for  sinners  signifies  such  as  are 
delcrmined  for  the  practice  of  sin,  and  set  it  up  as  their  trade. 
The  scornful  are  tiiose  lliat  set  i/icir  movths  ar/ainsi  the  heavens. 
These  the  good  man  sees  willi  a  sad  heart,  they  are  a  constant  vexa- 
tion to  his  riilUeous  soul.  But,  (2.)  He  shuns  them  wherever  he 
sees  them.  He  does  not  do  as  they  do;  and,  that  he  may  not,  he 
does  not  converse  familiarly  with  them.  [1.]  He  does  not  walk 
in  the  counsel  of  the  tatgndli/;  he  is  not  present  at  their  councils, 
nor  does  he  advise  with  them  ;  though  they  are  ever  so  witty, 
and  subtle,  and  learned,  if  they  are  ungodly,  they  shall  not  be  the 
men  of  his  council;  he  does  not  consent  to  them,  nor  say  as  they 
say;  (Luke,  23.  51.)  he  docs  not  take  his  measures  from  their 
principles,  nor  act  according  to  the  advice  which  they  give  and 
take.  Tlie  ungodly  are  forward  to  give  their  advice  against  reli- 
gion, and  it  is  managed  so  artfully,  that  we  have  reason  to  think 
ourselves  happy  if  we  escape  being  tainted  and  ensnared  by  it. 
[2.]  He  sta)idsnot  in  the  way  of  sinners ;  he  avoids  doing  as  they 
do;  their  way  shall  not  be  his  way,  he  will  not  come  into  it,  much 
less  will  he  continue  in  it,  as  ihe  sinner  does,  who  sets  himself  in 
n  tray  that  is  not  good,  3G.  4.  He  avoids  (as  much  as  may  be) 
being  where  they  arc:  that  he  may  not  iniilate  them,  he  will  not 
associate  with  them,  nor> choose  them  for  his  companions.  He 
does  not  stand  in  their  way,  to  be  picked  up  by  them,  (I'rov.  7.8.) 
but  keej)s  as  far  from  them  as  from  a  |)lace  or  person  infected 
with  the  plague,  for  fear  of  the  contagion,  Prov.4. 14, 15.  He  that 
would  be  kept  from  harm,  must  keep  out  of  harm's  w  ay.  [  3.]  He 
sits  not  in  the  seat  of  the  scornful;  he  does  not  repose  himself 
with  those  that  sit  down  secure  in  their  wickedness,  and  please 
themselves  with  the  searedness  of  their  own  consciences;  he  does 
not  associate  with  those  that  sit  in  clf)sc  cabal,  to  find  out  wa\s 
-nd  means  for  the  support  and  advancement  of  the  Devil's  king- 
dom, or  that  sit  in  open  judgment,  magisterially  to  condeTr.u  the 
generation  of  the  righteous.  The  seat  of  the  drunkards  is  the 
seat  of  the  scornful,  69.12.  Happv  is  the  man  that  never  sits  in 
it,  Hos.7.  5. 

2.  A  godly  man,  that  he  may  do  that  which  is  good,  and  cleave 
to  it,  submits  to  the  direction  of  the  word  of  God,  and  makes  thai 
familiar  to  him,  v. 2.     This  is  that  which  keeps  him  out  of  the 
way  "f  the  ungodly,  and  fortifies  him  against  their  temptations  ; 
By  th?  words  of  thy  lips  I  have  hcpt  me  from  the  path  rf  the 
drceircr,  17.4.    We  need  not  court  the  lellowshi])  of  sinners,  cither 
for  pleasure  or  for  improvement,  while  we  have  feI!o\^s!lip  with 
the  word  of  God,  and   with   God   himself  in  and   by  his  word  ; 
When  thou  wnhest,  it  shall  falh  vifh  thee,  Prov.6.22.     We  niav 
judge  of  our  spiritual  state  bv  asking,  "What  is  the  law  of  God  t<i 
us  ?    What  account  do  we  make  of  it  ?    What  place  has  it  in  us  ? " 
See  here,  (1.)  The  entire  affection  which  a  good  man  has  for  the 
law  of  (iod  ;   his  (lelijht  is  in  it.      He  delights  in  it,   though  if  be 
a  law,   a  yoke,  because  it  is  the  law  of  God,  which  is  liolv,   just, 
nnd  good,   which  he  freely  consents  to,  and  so  delights  in,  nf/rr 
the  inner  man,  Roui.  7. 1(>,  22.     All   who  are  well-plensed    that 
flieie  is  a  God,  must  be  well-pleased  that  there  is  a  Bible,  a  reve- 
lation of  God,  of  his  will,  and  of  the  only  way  to  hajipiness  in 
liini.     (2.)  The  intimate  acquaintance  which  a  good  man  keejis 
up  with  the  word  of  God  ;   in  that  law  doth  he  meditate  day  and 
nir/ht;  by  this  it  appears  that  his  delight  is  in  it,  for  what  we  love, 
we  love  to  think  of,  119.97.     To  meditate  in  God's  word,  is  to 
ilisci'.urse  with  ourselves  concerning  the  great  things  contained  in 
it,  with  a  close  application  of  mind,  a  fixedness  of  thought,  till  \\c 
lie  suitably  affected  with  those  things,  and  experience  Ihe  favour 
Jrd  power  of  them  in  our  hearts.     This  we  nmst  do,  dat)  and 
tight:  we  must  have  a  constant  habitual  regard  to  the  word  of 
fiod,  as  the  rule  of  our  actions  and  the  spring  of  our  comforts, 
ind   we  must  have  it  in   our  thoughts,  accordingly,  upon  every 
iccasion  that  occurs,  whether  night  or  dav.     No  time  is  amiss  for 
fceditafing  on  the  word  of  God,   nor  anv  time  unseasonable  for 


word,  ni(;riili.g  and  evening,  ;.!  llie  entrance  uf  Ihe  day  and  of  the 
night;  but  these  thoughts  sliduld  be  interwoven  with  the  business 
and  converse  (if  everyday,  and  with  the  repose  and  slnndiers  of 
every  night;   W/ien  lawahr,  I  am  slill  with  thee. 

H.  An  assurai'ce  given  of  the  godly  man's  happiness,  with 
which  we  should  encourage  ourselves  to  answer  the  chaiacler  of 
such. 

1.  In  general,  lie  \n  hirssed,  r.\.  (mkI  blesses  bin),  and  thar 
blessing  will  make  him  happy.  Blessrcbussis  are  to  him  blessings 
of  all  kinds,  of  the  upper  and  nether  spriii'^s,  emiugh  to  make  him 
completely  happy  ;  none  of  the  ingrf  clients  of  happiness  shall  be 
wanting  to  him.  When  he  undertakes  to  describe  a  blessed  man 
he  describes  a  good  man  ;  ir.r,  after  all,  those  only  are  happv, 
truly  happy,  that  are  holy,  trul\  holy  ,  and  we  nie  more  concerned 
to  know  the  way  to  blessedness  than  to  know  wherein  blessedness 
will  consist.  Nav,  goodness  and  holimss  are  not  only  the  way 
to  happiness,  (Rev.  22.14.)  but  liaj)|iiuess  itself;  suppcisiug  there 
were  not  another  life  after  this,  yet  that  man  is  a  happy  man  that 
keeps  in  the  way  of  his  duty. 

2.  His  blessedness  is  here  illustrated  by  a  similitude  ;  (c.  3.) 
Tie  shall  be  like  a  tree,  fruitful  and  flourishing.  This  is  the  effect, 
(1.)  Of  his  pious  practice  ;  he  meditates  in  the  law  of  God,  turns 
tliat  //(  succum  el  sanguinem — into  jxieeand  blond,  and  that  makea 
him  like  a  tree.  The  more  we  converse  with  the  word  of  God, 
the  better  furnished  we  are  tor  every  good  word  au<l  work.  Oi, 
(2.)  Of  the  jiromised  blessing;  he  is  blessed  of  Ihe  Lord,  and 
Ihercfore  he  shall  he  like  a  tree.  The  divine  blessing  produces  real 
effects.  It  is  the  ha)>)iiness  of  a  godly  man,  [  1 .]  That  he  is  planted 
by  the  grace  of  God  :  these  trees  were  by  nature  wild  olives,  and 
will  continue  so  till  they  are  grafted  anew,  and  sn  phiuled  by  a 
power  from  above.  Never  any  good  tree  grew  of  itself,  it  is  ;/<« 
planting  if  the  Lord,  and  tlierefoiv  he  must  in  it  be  glorified  ; 
(Isa.  01 .  3.)  The  trees  rf  the  Lord  are  full  ef  sap.  [2.]  Tlint  lie 
is  placed  bv  the  means  of  grace  ;  here  cnlled  the  rirrrs  of  irnrv , 
those  rivers  which  make  glad  the  cily  rf  our  God;  (1(>.4.)  frc'ui 
these  a  good  man  receives  su)i)ilies  of  strength  and  vigour,  but 
in  secret  undiscerned  ways.  [3.]  That  his  practices  shall  be 
fruit,  abounding  to  a  good  account,  Phil. 4.  17.  To  thoic  whom 
God  first  blessed,  he  said,  Ee  fruitful;  (Gen.l.22.'>  and  still  Ih.e 
comfort  and  honcnr  of  fruitfulness  are  a  reeonipence  for  the  laboiif 
of  it.  It  is  exnected  from  liiose  who  enjoy  the  mercies  of  t;race, 
that,  both  in  the  temper  of  their  minds,  and  in  the  tenor  of  their 
lives,  thev  complv  with  the  intentions  of  that  grace,  and  then  Ihev 
bring  forth  fruit.  \w\,  be  it  observed  to  the  praise  of  the  great 
Dres-^er  of  the  vinevard,  they  bring  forth  Iheir  fruit,  (that  which 
is  rerpiired  of  them,)  in  due  season,  when  it  is  most  beautiful  and 
most  usettd  ;  improvins;  everv  opportunity  of  doing  good,  and 
doing  it  in  its  proper  time.  [4.}  That  his  profession  shall  be 
prespned  from  blemish  and  decav;  His  leaf  also  shall  not  wither. 
Even  the  hnfn\  those  who  brins;  forth  only  the  leaves  of  profession, 
"ilhnut  anv  ^lod  fruit,  will  wither,  and  they  shall  be  as  much 
asliamed  of  Iheir  profession  as  ever  they  were  proud  of  it;  but  if 
Ihe  wind  of  God  rule  in  the  heart,  that  will  keep  the  profession 
green,  boih  fo  our  comfort  and  to  our  credit;  the  laurels,  thus 
won,  shall  never  wither.  [5.]  That  prosperity  shall  attend  him, 
wherever  h-  troes,  snul-prosperity.  Whatever  he  does  in  con- 
formilv  to  Ine  law,  it  shall  prosper  and  succeed  to  his  mind,  or 
above  his  hope. 

In  s'ngino-  l|ie>e  verses,  being  duly  affected  with  the  malignant 
•Old  d  ino^r.  US  natu:e  of  sin,  and  transcendent  excellencies  of  the 
divine  law,  and  Ihe  power  and  efficacy  of  God's  grace,  from  which 
our  fiiiil  is  found,  we  must  teach  and  admonish  ourselves,  and  one 
;uiollier.  to  watch  against  sin  and  all  approaches  toward  it,  to 
converge  much  with  Ihe  word  of  God,  and  abound  in  the  fruit  of 
righteousness:  and,  in  praying  over  them,  we  must  seek  to  God 
for  his  nrace,  both  to  fortifv  us  against  every  evil  word  and  work, 
and  to  furnish  ns  for  every  good  word  and  work. 

4.  The  uns'odly  are  not  so:  but  are  like  \he. 
rliaff  whirli  tlip  wind  Hrivplh  away.    .").  Thefefore 


Oiose  visits.     We  must  not  only  set  ourselves  to  meditate  on  God's  I  the  ungodlv  t^^■lU  not  .stan'".   in  u\b  JUdgmotlt,  nof 


PSALMS,  I,  11.    Description  and  Doom  of  tlie  Ungodly. 


sinners  in  tlie  coiigroiiation  of  tlie  righleons.  6. 
For  the  Lokd  knoweth  tlie  nay  of  the  righteous  : 
but  the  way  of  the  nngodiy  shall  perish. 

Here  is, 

1.  Tlie  description  of  the  imgocllv  given,  v. 4.  (1.)  In  general; 
thev  are  tlie  reverse  of  the  righteous,  holli  in  eharacer  and  condi- 
tion; t/tey  are  not  so.  The  LXX  eiiiphalically  repeat  this,  not  so 
the  ungodly,  they  are  not  so;  they  are  led  by  the  counsel  of  the 
wicked,  in  the  way  of  sinners,  to  the  seat  of  llie  scornful;  they 
have  no  delight  in  the  law  of  God,  nor  ever  tl'.iiik  of  it ;  they  brhig 
forth  no  fruit,  but  grapes  of  Sodom  ;  they  ciiniber  the  ground. 
(2.)  In  particular;  whereas  the  righteous  air  like  useful,  fruitful, 
trees,  thci/  are  like  tin'  c/iaffnhich  the  wiiiil  driers  anai/,  the  very 
lightest  of  the  chaff,  the  dust,  which  the  owner  of  the  floor  desires 
to  have  driven  away,  as  not  capable  of  being  put  to  any  use. 
Would  \ou  value  them  1  would  you  weigh  them  ?  They  are  like 
chaff,  of  no  worth  at  all  in  God's  account,  how  highly  soever  they 
may  value  themselves.  Would  you  know  the  temper  of  their  minds  ? 
They  are  light  and  vain,  they  have  no  substance  in  them,  no 
soliclily ;  they  are  easily  driven  to  and  fro  by  every  wind  and  temp- 
tation, and  iiave  no  stedfastness.  WouUI  you  know  their  end  ?  I 
The  wrath  of  God  will  drive  them  away  in  their  wickedness,  as 
the  wind  does  the  chaff,  which  is  never  gathered  or  looked  after 
more.  The  chaff  may  be,  for  a  while,  among  the  wheat  ;  but  lie 
is  coming,  vhnse  fan  is  in  his  hand,  and  who  \\'\l\  thoro7ighfi/  pnir/e 
his  floor.  They  tliat  by  their  own  sin  and  folly  make  themselves 
as  chaff,  will  be  found  so  before  the  whirlwind  and  fire  of  divine 
wrath,  (:J5.  5.)  so  unable  to  stand  before  it,  or  to  escape  it, 
[sa.l7.  i;5. 

2.  The  doom  of  the  ungodly  read,  v.  b.  (1.)  They  will  he 
c.ist,  up  m  Iheir  trial,  as  traitors  convicted  ;  they  shall  not  stand  in 
the.  jndf/tnrnt :  they  shall  be  found  guilty,  shall  hang  down  the 
lir-a(l  with  sliniiie  and  confusion,  and  all  their  pleas  and  excuses 
uill  be  overruled  as  frivolous.  There  is  a  judgment  to  come,  in 
(vliicli  every  man's  present  character  and  work,  though  ever  so 
artfully  concealed  and  disguised,  shall  be  truly  and  perfectiv  dis- 
covered, and  appear  in  their  own  colours,  and  every  man's  future 
state  will  be,  by  an  irreversible  sentence,  determined  for  eternity. 
The  ungodly  must  appear  in  that  judgment,  to  receive  according 
to  the  things  done  in  the  body;  they  may  hope  to  come  off,  nay, 
to  coTiie  off  with  honour,  but  Iheir  hope  will  deceive  them  ;  they 
xhall  not  stand  in  the  jvdf/ntpnt ;  so  plain  will  the  evidence  be 
against  them,  and  so  just  and  impartial  will  the. judgment  be  u|)on 
it.  (2.)  Thev  will  be  for  ever  shut  out  from  the  society  of  the 
blessed;  thev  sliali  not  stand  in  the  conf/reyation  of  the  riyhteous; 
in  the  jiidymeiit,  so  some,  in  that  court  wherein  the  saints,  as 
jsspssdis  «ilh  Christ,  shall  judue  the  wdild,  those  holy  myriads 
ailh  vhich  lie  shall  come  to  c\ec\\\c jtidyincnt  upon  all,  Judc,  14. 
1  Cor.  (i.  2.  Or,  in  hrarcn;  there  will  be  seen,  shortly,  a  yenrral 
(issend)ly  rf  the,  cluirrh  of  the  first-born,  a  conyrcyation  of  the 
riyhteous,  of  all  the  saints,  and  none  but  saints,  and  saints  made 
perfect,  such  a  congreealion  of  them  as  never  was  in  this  world, 
2Thess.2.1.  The  wicked  shall  not  have  a  place  in  that  congre- 
gation. Into  the  new  .IiMusalem  none  unclean  or  iinsaiictified  shall 
enter;  Ihey  shall  see  the  righteous  enter  into  the  kingdom,  and 
themselves,  to  their  everlasting  vexation,  thrust  out,  Luke,  13.  27. 
The  wicked  and  profane,  in  this  world,  ri<liculed  the  rii^hteous 
and  their  eongresiation,  despised  tliem,  and  cared  not  for  their 
company;  .justly,  therefore,  will  ihey  be  for  ever  separated  from 
Ihein.  IIyi)oerites,  in  this  world,  under  the  disguise  of  a  plausible 
jirofession,  may  lliriisl  themselves  into  the  congregation  of  the 
righteous,  and  remain  undisturbed  and  undiscovered  there  ;  but 
Christ  cannot  be  im))osed  upon,  though  his  ministers  may;  the 
day  is  coming  when  he  will  separate  hetxeeen  the  sheep  and  the 
ynrils,  the  tares  and  the  wheat;  see  Alatth.  1:3.41,49.  'That  yreat 
day,  so  the  Chaldee  here  calls  it,  will  be  a  day  of  discovery,  a  day 
of  (lislinelion,  and  a  day  of  final  division.  Then  yon  shall  return, 
aud  discern  between  the  rishteoiis  and  the  wicked,  which  here  it 
IS  sometimes  hard  to  do,  Mai.  0. 1». 

a.  The  reason  rendered  of  this  different  state  of  the  godlv  and 


wicked,  ».0.  (1.)  God  must  have  all  the  glory  of  the  prosperity 
and  happiness  of  the  righteous.  They  are  blessed,  because  the 
Lord  hiows  their  way;  he  chose  them  into  it,  inclined  them  to 
choose  it,  leads  and  guides  them  in  it,  and  orders  all  their  steps. 
(2.)  Sinners  must  bear  all  the  blame  of  their  own  destruction. 
Therefore  the  ungodly  perish,  because  the  very  way  in  which  they 
have  chosen  and  resolved  to  walk,  leads  directly  to  destruction ; 
it  naturally  tends  towards  ruin,  and  therefore  must  necessarily 
end  in  it.  Or,  we  may  take  it  thus.  The  Lord  approves  of,  and  ia 
well-pleased  with,  the  way  of  the  righteous,  and  therefore,  under 
the  influence  of  his  gracious  smiles,  it  shall  prosper,  and  end  well; 
but  he  is  angry  at  the  way  of  the  wicked,  all  they  do  is  offensive 
to  him,  and  therefore  it  shall  jierish,  and  they  in  it.  It  is  certain 
that  every  man's  judgment  proceeds  from  the  Lord,  and  it  is  well 
or  ill  with  us,  and  is  likely  to  be  so  to  all  eternity,  according  as  we 
are  or  are  not  accepted  of  God.  Let  this  support  the  drooping 
spirits  of  the  righteous,  that  the  Lord  knows  their  way,  knows 
their  hearts,  (Jer.  12.3.)  knows  their  secret  devotions,  (Matth.  ti.G.) 
knows  their  character,  how  much  soever  it  is  blackened  and 
blemished  by  the  reproaches  of  mtci,  and  will  shortly  make  tliera 
and  their  way  manifest  before  the  world,  to  their  immortal  joy 
and  honour.  Let  this  cast  a  damp  upon  the  security  and  jidlitv 
of  sinners,  that  their  way,  though  pleasant  now,  will  |ierish  at 
last. 

In  singing  these  verses,  and  praying  over  them,  let  us  possess 
ourselves  with  a  holy  dread  of  the  wicked  man's  portion,  and  de- 
precate it  with  a  firm  and  lively  expectation  of  the  judgment  to 
come,  and  stir  up  ourselves  to  prepare  for  it,  and  with  a  holy  care 
to  approve  ourselves  to  God  in  every  thing,  entreating  his  favour 
with  our  whole  hearts 

PSALM  II. 

4s  tlic  farenoing  psalm  uas  moral,  and  shewed  vs  our  duty,  so  lliU  h  evtin. 
gelical,  and  slieics  us  our  Saviour.  Under  tlie  type  of  David's  kingdom, 
which  was  of  divine  apvoinlmeut,  met  with  much  opposition,  but  prevailed  at 
lust,  the  kingdom  of  the  Messiah,  the  Son  of  Dacid,  is  prophesied  of,  which  i» 
the  primary  intention  and  scope  of  the  psalm  ;  and  I  think  there  is  less  in  it  of 
the  type,  and  more  of  the  anti-ly]>e,  than  in  any  of  the  gospel-psalms,  for  ihert 
is  nothing  in  it  but  what  is  applicable  to  Christ,  but  some  things  that  are  not 
at  all  applicable  to  David  :  (r.  G,  7.)  Thou  art  my  Son,  (v.  8.)  I  vrill  give  tliee 
tlie  uttermost  parts  of  tlie  eaitli,  niii/,  (n.  12.)  Kiss  tlie  Son.  It  is  inter- 
preted of  Christ,  Acts, 4. 27.— 13.33.  Hch.1.5.  The  holy  Gliost  herefore. 
tells,  T.  The  opposition  tliat  should  be  given  to  the  kingdom  cf  the  Messiah, 
!'.1..3.  //.  The  baffling  and  chastising  of  that  opposition,  v.i, 5.  III.  The 
setting  up  of  the  kingdom  of  Christ,  notwithstanding  that  opposition,  v.  li. 
IV.  The  confirmation  and  establishment  of  it,  r.  7.  V.  A  promise  of  the 
enlargement  and  success  of  it,  r.  8,9.  VI.  A  call  and  exhortation  to  kings 
and  princes  to  yield  themselresthe  witling  subjects  of  this  kingdom,  v.  10.  .12. 
Or  thus:  We  have  here,  1.  Threatcnings  denounced  against  the  adversaries 
of  Clirist's  kingdom,  v.  1 .  .0.  2.  Promises  made  to  Christ  himself,  the  Head 
of  this  kingdom,  r.  7  .9.  3.  Counsel  given  to  all  to  espouse  the  interests  of 
tliis  kingdom,  r.  10.  .12.  This  psalm,  as  the  fanner,  is  very  fitly  prefixed  to 
this  book  of  derations,  liccausc,  us  it  is  necessary  to  our  acceptance  with  God 
tliat  we  should  be  subject  to  the  precepts  of  his  Inw,  so  it  is  likewise  that  we 
should  be  subject  to  tlie  grace  of  his  gospel,  and  come  to  him  in  the  name  of  a 
Mediator. 

1.  TTST^HY  flo  the  heathen  rage,  and  the  people 
*  V  imagine  a  vain  thing?  2.  The  kings  of 
the  earth  set  themselves,  and  the  rulers  take 
counsel  together,  against  the  Lord,  and  against 
his  Anointed,  satjing,  3.  Let  u.s  break  their 
bands  asunder,  and  cast  away  their  cords  from 
us.  4.  He  that  sitteth  in  the  heavens  shall  laugh  : 
the  Lord  shall  have  them  in  derision.  5.  Then 
shall  he  speak  unto  them  in  his  wrath,  and  vex 
them  in  his  sore  displeasure.  6.  Yet  have  I  set 
my  king  upon  my  holy  hill  of  Zion. 

We  have  here  a  very  great  struggle  about  the  kingdom  oi 
Christ,  hell  and  heaven  contesting  it ;  the  seat  of  tlie  war  is  this 
earth,  where  Satan  has  long  had  an  usurped  kingdom,  and  exer- 


PSALMS,  IT. 


The  Enemies  of  Messiah. 


cii-a  (Viminion  lo  that  degree,  that  he  has  been  called  The  prince 
o/  the  power  of  the  very  air  we  breathe  in,  and  The  god  of  the 
H-r<rtd  we  live  in.  He  knows  very  well,  that,  as  the  Messiah's 
kingdom  rises  and  ge!s  pjround,  his  falls  and  loses  "Toiind  ;  and 
therefore,  thr>noh  it  will  be  set  np  certainly,  it  shall  not  be  set  up 
tamely.     Observe  here, 

I.  The  mighty  opposition  that  would  he  f^iren  to  the  Messiah 
and  his  kingdom,  to  his  holy  relit^ion,  and  all  the  interests  of  it, 
ti.  1.  .3.  One  would  have  expected  that  so  great  a  blessing  to 
this  world  shoidd  have  been  univcrsallv  welcomed  and  embraced, 
and  that  every  sheaf  should  immediately  have  bowed  to  that  of  the 
Messiah,  and  all  the  crowns  and  sceptres  on  earth  should  have 
been  laid  at  his  feet;  Imt  it  proves  quite  contrary.  Never  were 
\\k.  notions  of  any  sect  of  philosophers,  though  ever  so  absurd, 
nor  the  powers  of  any  prince  or  state,  though  ever  so  tyrannical, 
opposed  with  so  nnich  nolence  as  the  doctrine  and  government  of 
Christ.  A  sign  that  it  was  from  heaven,  for  the  opposition  was 
plainly  from  hell  originally. 

1.  We  are  here  told  who  would  appear  as  adversaries  to  Christ, 
•nd  the  Devil's  instruments  in  this  opposition  to  his  kingdom. 
Princes  and  people,  conri  and  country,  have  sometimes  separate 
interests,  but  here  they  are  united  against  Christ ;  not  the  mighty 
only,  but  the  mob,  the  heathen,  the  people,  numbers  of  them,  com- 
munities c  f  them  ;  though  usually  fond  of  liberty,  yet  they  were 
averse  to  the  liberty  Christ  came  to  procure  and  proclaim.  Not 
the  mob  only,  but  the  mighty,  (among  whom  one  might  have  ex- 
pected more  sense  and  consideration,)  appear  violent  against  Christ; 
though  his  kingdom  is  not  of  this  world,  nor  intended  to  weaken 
Iheir  interests,  but  very  likely,  if  they  pleased,  to  strengthen  them, 
yet  the  kings  of  the  earth  and  rule^^  are  up  in  arms  immediately. 
See  the  effects  of  the  old  enmity  in  the  seed  of  the  serpent  against 
the  seed  of  the  woman,  and  how  general  and  malignant  the  cor- 
ruption of  mankind  is.  See  how  formidable  the  enemies  of  the 
church  are  ;  they  are  numerous,  they  are  potent.  The  unbelieving 
Jews*  are  here  called  heathen,  so  wretchedly  were  they  degenerated 
from  the  faith  and  holiness  of  their  ancestors;  Ihey  stirred  up  the 
heathen,  the  Gentiles,  to  persecute  the  Christians.  As  the  Phi- 
listines and  their  lords,  Saul  and  his  courtiers,  the  disaffected 
party  and  their  ringleaders,  opposed  David's  coming  to  the  crown  ; 
«o  Herod  and  Pilate,  the  Gentiles  and  the  Jews,  did  their  utmost 
against  Christ  and  his  interest  in  men,  Acts,  4.27. 

2.  Who  is  it  that  they  quarrel  with,  and  muster  up  all  their 
forces  against ;  it  is  against  the  Lord,  and  against  his  Anointed, 
against  all  religion  in  general,  and  the  Christian  religion  in  parti- 
cular. It  is  certain  that  all  who  are  enemies  to  Christ,  whatever 
they  pretend,  are  enemies  to  Ciod  himself ;  they  have  hated  both 
me  and  nig  Father,  John,  15. 24.  The  great  Author  of  our  holy 
religion  is  here  called  the  Lord's  Anointed,  or  Messiah,  or  Christ, 
in  allusion  to  the  anoiutingof  David  to  be  king:  he  is  both  authorized 
and  qualified  to  be  the  church's  Head  and  King,  is  duly  invested  in 
the  office,  and  every  way  fitted  for  it ;  yet  there  are  those  that  are 
against  him;  nay,  therefore  thevars  against  him,  because  they  are 
impatient  of  God's  authority,  envious  at  Christ's  advancement,  and 
have  a  rooted  enmity  to  the  Spirit  of  holiness. 

3.  The  opposition  they  give  is  here  described;  (1.)  It  is  a  most 
spiteful  and  malicious  O]i))osition.  They  7W/c  and  fret,  they  gnash 
their  teeth,  for  vexation  at  the  setting  np  of  Christ's  kingdom;  it 
creates  them  the  utmost  uneasiness,  and  fills  them  with  indignation, 
so  that  they  have  no  enjoyment  of  themselves;  see  Luke,  13. 14. 
John,  11.47.  Acts,  5. 'l'7,  33— .19.  20.  Idolaters  raged  at  the 
discovery  of  their  folly,  the  chief  priests  and  Pharisees  at  the 
fclipsing  of  their  glory  and  the  shaking  of  their  usurped  dominion. 
They  that  did  evil  raged  at  the  light.  (2.)  It  is  a  deliberate  and 
politic  opposition.  They  imagine,  or  meditate  ;  they  contrive 
means  to  suppress  the  rising  interests  of  Christ's  kingdom,  and  are 
very  confident  of  the  success  of  their  contrivances  ;  they  promise 
tlien^selves  that  they  shall  run  down  religion,  and  carry  the  day. 


(3.)  It  is  a  resolute  and  obstinate  opposition.  They  set  themsclvet, 
set  their  faces  as  a  flint,  and  their  hearts  as  an  adamant,  in  defiance 
of  reason  and  conscience,  and  all  the  terrors  of  the  Lord  ;  they 
are  proud  and  daring,  like  the  Babel-builders,  and  will  persist 
in  their  resolution,  come  what  will.  (4.)  It  is  a  cond)incd  and 
confederate  op]iosition.  Thry  tahe  eniinsei together,  to  assist  and 
animate  one  another  in  this  opposition ;  they  carry  their  resolutions 
nemine  contradicente — vnanimously,  that  they  vill  push  on  the 
unholy  war  against  the  Messiah  with  the  utmost  vigour  :  and, 
thereupon,  councils  are  called,  cabals  are  formed,  and  all  their 
wits  are  at  work,  to  find  out  ways  and  means  for  the  preventing  of 
the  establishment  of  Christ's  kingdom,  83.3. 

4.  We  are  here  told  what  it  is  they  are  exasperated  at,  and  what 
they  aim  at  in  this  opposition:  (r.  3.)  Let  vs  break  their  bands 
asunder.  They  will  not  be  under  any  government;  they  are  chil- 
dren of  Belial,  that  cannot  endure  the  yoke,  at  least  the  yoke  of 
the  Lord  and  his  Anointed.  They  will  be  content  to  entertain 
such  notions  of  the  kingdom  of  God  and  the  Messiah  as  will  serve 
them  to  dispute  of,  and  to  support  their  own  dominion  with  :  if 
the  Lord  and  his  Anointed  will  make  them  rich  and  great  in  the 
world,  they  will  bid  them  welcome;  but  if  they  will  restrain  their 
corrupt  appetites  and  passions,  regulate  and  reform  their  hearts 
and  lives,  and  bring  them  under  the  government  of  a  pure  and 
heavenly  religion,  truly  then  theg  will  not  have  this  man  to  reign 
over  them,  Luke,  19. 14.  Christ  has  bands  and  cords  for  us ;  they 
that  will  be  saved  by  him  must  be  ruled  by  him ;  but  they  are 
cords  of  a  man,  agreeable  to  right  reason,  and  bands  of  love, 
conducive  to  our  true  interest :  and  yet  against  those  the  quarrel 
is.  Why  do  men  oppose  religion,  but  because  they  are  impatient 
of  its  restraints  and  obligations?  They  would  break  asunder  the 
bands  of  conscience  they  are  under,  and  the  cords  of  God's  com- 
mandments, by  which  i'ley  are  called  to  tie  themselves  out  from  all 
sin,  and  to  tie  thembelves  up  to  all  duty  ;  they  will  not  receive,  but 
cast  them  away  as  far  from  them  as  they  can. 

5.  They  are  here  reasoned  with  concerning  it,  v.l.  Why  do 
they  do  this?  (1.)  They  can  shew  no  good  cause  for  opposing 
so  just,  holy,  and  gracious  a  government,  which  will  not  interfere 
with  the  secular  powers,  nor  introduce  any  dangerous  principles 
hurtful  to  kings  or  provinces  ;  but,  on  the  contrary,  if  universally 
received,  would  bring  a  heaven  upon  earth.  (2.)  They  can 
hope  for  no  good  success  in  opposing  so  powerful  a  kingdom,  with 
which  they  are  utterly  unable  to  contend.  It  is  a  vain  thing; 
when  they  have  done  their  worst,  Christ  will  have  a  church  in 
the  world,  and  that  church  shall  be  glorious  and  triumphant;  it 
is  built  vpon  a  rock,  and  the  gates  of  hell  shall  not  prevail  against 
it.     The  moon  walks  in  brightness,  though  tlie  dogs  bark  at  it. 

II.  The  mighty  conquest  gained  over  all  this  threatening  opposi- 
tion. If  heaven  and  earth  be  the  combatants,  it  is  easy  to  foretell 
which  will  be  the  conqueror.  They  that  make  this  mighty  struggle 
are  the  people  of  the  earth,  and  the  kings  of  the  earth,  who,  being 
of  the  earth,  are  earthy;  but  He  whom  they  contest  with  is  one 
that  sits  in  the  heavens,  r, 4.  He  is  in  the  heaven,  a  place 
of  such  a  vast  prospect,  that  he  can  oversee  them  all,  and  all 
their  projects  ;  and  such  is  his  power,  that  he  can  overcome  them 
all,  and  all  their  attempts  :  he  sits  there,  as  one  easy  and  at  rest, 
out  of  the  reach  of  all  their  impotent  menaces  and  attempts. 
There  he  sits  as  Judge  in  all  the  affairs  of  the  children  of  men, 
perfectly  secure  of  the  full  accomi)lishment  of  all  his  own  purposes 
and  designs,  in  spite  of  all  opposition,  29.10.  The  perfect  repose 
of  the  Eternal  Mind  may  l)e  our  comfort  under  all  the  disquietments 
of  our  mind.  We  are  tossed  on  earth  and  in  the  sea,  but  he  sits  in 
the  heavens,  where  he  has  prepared  his  throne  for  judgment ;  and 
therefore, 

1.  The  attempts  of  Christ's  enemies  are  easily  ridiculed  ;  God 
laughs  at  them  as  a  company  of  fools.  He  has  them,  and  all  their 
attempts,  in  derision,  and  therefore  the  virgin,  the  daughter  ofZion, 
has  despised  them,  Isa.  37. 22.     Sinners'  follies  an-  the  just  sport  ol 


By  ttie  htathdi,  it  is  more  probable  we  are  to  understand  ttic  Gentiles  esclusively.— Ed. 


73 


PSALMS,  II 


Ooi's  infinite  wist(om  and  power;  and  those  attempts  of  the  king- 
dom of  Satan ,  which  in  our  eyes  are  formidable,  in  his  are  despicable. 
Sometimes  Uud  is  said  to  awake,  and  arise,  and  stir  vp  himself, 
for  the  v;ni(jnisliing  of  his  enemies  ;  here  he  is  said  to  sit  still  and 
do  it ;  for  (lie  utmost  operations  of  God's  omnipotence  create  no 
difficulty  at  all,  nor  the  least  disturbance  to  his  eternal  rest. 

2.  Thvy  avf  jusl/i/  pinii.slied,  V.6.  Thongh  God  despises  them 
as  impotent,  yet  he  does  not  therefore  ^vink  at  them,  hnt  is  justly 
displeased  wi'.h  them  as  impudent  and  impious,  and  will  make  the 
most  daring;  sinners  to  know  that  he  is  so,  and  to  tremble  before 
Mm.  (1.)  Their  sin  is  a  provocation  to  him  ;  he  is  wroth,  he  is 
sorely  disjjlcased.  We  cannot  expect  that  God  should  be  recon- 
ciled to  us,  orwell-pleased  inns,  but  in  and  through  the  Anointed; 
»nd  therefore,  if  we  affront  and  reject  him,  we  sin  against  the 
remedy,  and  forfeit  the  benefit  of  his  interposition  between  us  and 
<Jod.  (2.)  His  anger  will  be  a  vexation  to  them;  if  he  but  speak 
to  them  in  his  wralh,  even  the  breath  of  his  mouth  will  be  their 
confusion,  slaughter,  and  consumption,  Isa.  11.4.  2Thess.  2.  8. 
He  speaks,  and  it  is  done;  he  speaks  in  wrath,  and  sinners  arc 
Jindone :  as  a  word  ijiade  us,  so  a  word  can  unmake  us  again  ; 
JMto  knoics  the  poiier  of  his  anger?  The  enemies  rage,  but  cannot 
vex  God.  God  sits  still,  and  yet  vexes  them,  puts  them  into  a 
consternation,  (as  the  word  is,)  and  brings  them  to  their  wit's  end  : 
his  setting  up  this  kingdom  of  his  Son,  in  spite  of  them,  is  the 
greatest  vexation  to  them  that  can  be.  They  were  vexations  to 
Christ's  good  subjects;  but  the  day  is  coming  when  vexations  shall 
he  recompensed  to  them. 

3.  They  are  certainly  defeated,  and  all  their  counsels  turned 
headlong ;  (v.  6.)  Yet  have  I  set  my  hing  vpnn  my  holy  hill  of  Zinn. 
David  was  advanced  to  the  throne,  and  became  master  of  the 
strong  hold  of  Zion,  notwilhstanding  the  disturbance  given  him  by 
the  malcontents  in  his  kingdom,  and  particularly  the  affronts  he 
received  from  the  garrison  of  Zion,  who  taunted  him  with  their 
blind  and  their  lame,  their  maimed  soldiers,  2  Sam.  5.  6.  The 
Lord  Jesus  is  exalted  to  the  right  hand  of  the  Father,  has  all  power 
both  in  heaven  and  in  earth,  and  is  Head  over  all  things  to  the 
ihurch,  notwithstanding  the  restless  endeavours  of  his  enemies 
to  hinder  his  advancement.  (1.)  Jesus  Christ  is  a  King,  and  is 
invested  by  him  who  is  the  Fountain  of  power  with  the  dignity  and 
authority  of  a  sovereign  Prince,  in  the  kingdom  both  of  providence 
and  grace.  (2.)  God  is  pleased  to  call  him  his  King,  because  he 
is  appointed  by  him,  and  entrusted  for  him  with  the  sole  adminis- 
tration of  government  and  judgment.  He  is  his  King,  for  he  is  dear 
to  the  Father,  and  one  in  whom  he  is  well-pleased.  (3.)  Christ 
took  not  this  honour  to  himself,  but  was  called  to  it,  and  he  that 
called  him  owns  him ;  I  have  set  him  ;  his  commandment,  his  com- 
mission, he  received  from  the  Father.  (4.)  Being  called  to  this 
honour,  he  was  confirmed  in  it;  high  places  (we  say)  are  slippery 
places,  but  Christ,  being  raiaed,  is  fixed ;  "I have  set  him,  I  have 
settled  him."  (5.)  He  is  set  u]wn  Zio7i,  the  hill  of  God's  holi- 
ness, a  type  of  the  gnspel-church,  for  on  that  the  temple  was 
built,  for  the  sake  of  which  the  whole  mount  was  called  holt/. 
Christ's  throne  is  set  up  in  his  church,  that  is,  in  the  hearts  of  all 
believers,  and  in  the  societies  they  form.  The  evangelical  law 
of  Christ  is  said  to  gn  forth  from  Zion,  (Isa.  2.  3.  Mic.  4.  2.)  and 
therefore  that  is  spoken  of  as  the  head-quarters  of  this  General, 
the  royal  seat  of  this  Prince,  in  whom  the  children  of  men  shall  be 
joyful . 

We  are  to  sing  these  verses  with  a  holy  exultation,  triumphing 
over  all  the  enemies  of  Christ's  kingdom^  Cnot  doubtins  but  they 
will  all  of  llicni  be  qiii.kiv  made  his  footstool,  and  triumphincj  in 
.Te?us  Christ  as  the  cieat  Trustee  of  power;  and  we  are  to  prav,  in 
belief  of  the  assurnnce  here  given;  "Father  in  heaven,  'Hy 
let  thy  Son's  kingdom  come." 


firm 

hiiiqilnm  cniiic 


1  will  (leclare  tlie  deciee:  the  Lord  halli  said 
nie.  Thou  ail  my  Son;  this  day  have  I  Ije- ' 

i^ive  t/iee 


7. 
iiiito 

gotten  thee.     0.  Ask  of  me,  and  I  shall 
the  hcnthfii  for  thinr  inheritanre,  and  the 


The  Tfiumphs  af  Messiah. 

most  parts  of  the  eaith/or  thy  possession.  9.  Thou 
shall  break  them  with  a  rod  of  iron  ;  thou  shalt 
dash  them  in  pieces  like  a  potter's  vessel. 

We  have  heard  what  the  kings  of  the  earth  have  to  sav  against 
Christ's  kingdom,  and  have  heard  it  gainsaid  by  him  that  sits  in 
heaven  ;  let  us  now  bear  what  the  Messiah  himself  has  to  say  for 
his  kingdom,  to  make  good  his  claims;  it  is  what  all  the  powery 
on  earth  cannot  gainsay. 

I.  The  kingdom  of  the  Messiah  is  founded  ujion  a  decree,  an 
eternal  decree,  of  God  the  Father.  It  was  not  a  sudden  resolve, 
it  was  not  the  trial  of  an  experiment,  but  the  result  of  the  counsels 
of  the  di\ine  wisdom,  and  the  determinations  of  the  di\ine  will, 
before  all  worlds,  neither  of  which  can  be  altered.  The  prrepjrt 
or  statute,  so  some  read  it ;  the  covenant  or  compact,  so  others  ; 
the  federal  transactions  between  the  Father  and  the  Son  concern- 
ing man's  redemption,  represente<l  by  the  covenant  of  royalty 
made  with  David  and  his  seed,  89.  3.  This  our  Lord  Jesus  ofteii 
referred  himself  to,  as  that  which,  all  along  iii  his  uiulertaking-, 
he  governed  himself  by  ;  This  is  the  will  of  him  that  sent  nie, 
John,  6.  40.  Tliis  commandment  have  I  received  of  my  Father, 
John,  10. 18.— 14.  .31. 

II.  There  is  a  declaration  of  that  decree,  as  far  as  is  nccessai-y 
for  the  satisfaction  of  all  those  who  are  called  and  commanded  to 
yield  themselves  subjects  to  this  king,  and  to  leave  them  inexcus- 
able, who  will  not  have  him  to  reign  over  them.  The  decree  was 
secret,  it  was  what  the  Father  said  to  the  Son,  when  he  possessed 
him  in  the  beginning  of  his  way,  before  his  works  of  old  ;  but  it  is 
declared  by  a  faithful  Witness,  who  had  lain  in  the  bosom  of  the 
Father  from  eternity,  and  came  into  the  world  as  the  Pro])het 
of  the  church,  to  declare  him,  John,  1.18.  The  Fountain  of  all 
being  is,  without  doubt,  the  Fountain  of  all  power;  and  it  is  by, 
from,  and  under  him,  that  the  Messiah  claims  a  right  to  rule, 
from  what  Jehovah  said  to  him,  by  whose  word  all  things  were 
made  and  are  governed.  Christ  here  makes  out  a  twofold  title  to 
his  kingdom. 

1.   A  title  by  inheritaiice;  (v. 7.)   Thou  art  my  Son,  this  day 
have  I  begotten  thee.  This  scripture  the  apostle  quotes,  (Heb.  1. 5.) 
to  prove,  not  only  that  Christ  has  a  more  excellent  name  than  the 
angels,  but  that  he  obtained  it  by  inheritance,  ii.4.     He  is  the 
Son  of  God,  not  by  adoption,  but  his  begotten  Son,  the  cmlv  be- 
gotten of  the  Father,  John,  1. 14.     And  the  Father  owns  him,  and 
will  have  this  declared  to  the  world,  as  the  reason  why  he  is  con- 
stituted King  upon  the  holy  hill  of  Zion  ;  he  is  therefore  unques- 
tionably entitled  to,  and  perfectly  qualified  for,  that  great  trust. 
He  is  the  Son  of  God,  and  therefore  of  the  same  nature  with  the 
Father,  has  in  him  all  the  fulness  of  the  Godhead,  infinite  wisdom, 
power,  and  holiness.     Tlie  supreme  government  of  the  church  is 
too  high  an  honour,  and  too  hard  an  undertaking,  for  any  mere 
creature ;  none  can  be  fit  for  it  but  him  who  is  one  with  the  Father, 
and  was  from  eternity   by  him,   as  one  brovght  vp   irilh   him, 
thoroughly  apprized  of  all  his  counsels,   Prov.8.30.     He  is  the 
Son  of  God,  and  therefore  dear  to  him,  his  beloved  Son,  in  whom 
he  is  weH-pleased  ;  and  upon  this  account  we  are  to  receive  him  a< 
a  King  ;   for  because  the  Father  lovcth  the  Son,  he  hath  giveji 
all  things  info  his  hand,  John,  3.35. — 5.20.     Being  a  Son,  he  is 
Heir  of  all  things,  and  the  Father  having  made  the   worlds  by 
him,  it  is  easy  to  infer  thence,  that  by  him  also  he  governs  them ; 
for  he  is  the  eternal  Wisdom  and  the  eternal  Word.     If  God  hath 
said  tinto  him,  "  Thou  art   my  Son,"  it  becomes  each  of  us  to 
say  to  him,  "Thou  art  my  Lord,  my  Sovereign."     Further,    tn 
satisfy  us  that  his  kingdom  is  well-grounded  upon  bis  sonship,  we 
are  here  told  what  his  sonship  is  grounded  on  ;    This  day  have  1 
begotteti  thee;  which  refers  both  to  his  eternal  generation  itself, 
for  it  is  quoteil,  (Heb.  1.5.)  to  prove  that  he  is  the  Brightness  of 
his  Fathers  glori/,  and  the  express  Image  of  his  person,  (v.  3.")  and 
to  the  evidence  aiifl  (lemonstration  given  <if  il  by  his  resurrection 
from  the  dead,  for  to  that  also  it  is  expressly  applied  l>y  the  apostle ; 


ilttrr- I,  (Acts,  13.  33.)   Hr  hath  raised  vp  Jesiis  ngnin,  as  it  is  ivrittcn, 


Tkou  art  my  Son,  this  day  have  I  begotten  t/ue.  h  was  Ia  tin- 
resuneclion  fi'orn  tlie  dead,  lliat  sinii  of  llie  pio|)het  Jonas,  wliicli 
«as  to  be  tlie  most  convincinp;  of  all,  that  he  «as  declai-ed  to  be 
the  Soil  of  God  with  power,  Rom.  1.  4.  Christ  is  said  to  be  the 
iirsf-f/olten  aud  first-born,  from  the  dead,  licv,  I.  5.  Col.  1 .  18. 
Iiiinu'diatelv  after  his  resiirrettinn,  lie  eiiteied  ujion  the  adiniiiis- 
tralion  of  liis  mediatorial  kingdom;  it  was  then  lluit  lie  s;iid,  A/l 
potvrrisffivrii  iinin  mc,  and  to  lliut  esi)etially  he  had  an  eye  wlieii 
lie  taught  his  (liseijiles  to  prav,  Thy  kingdom  come. 

2.  A  title  1>N  asirceiiicnl,  r.  8,  0.  The  agreement  is,  in  short, 
this  ;  the  Son  must  undertake  the  office  of  an  Intercessor,  and, 
upon  that  condition,  he  shall  have  the  honour  and  power  of  a 
universal  Monarch  ;  see  Isa.  53.  12.  Therefore  will  I  divide  him 
a  portion  with  the  great,  because  he  made  intercession  for  the 
transgressors:  he  shall  be  a  Priest  vpon  his  throne,  and  the  counsel 
of  peace  shall  be  between  them  both,  Zech.  6.  13. 

n.)  The  Son  must  ask.  This  supposes  his  putting  himself 
voluntarily  into  a  state  of  inferiority  to  the  Father,  by  taking  upon 
fiim  the  human  nature  ;  for,  as  God,  lie  was  equal  in  power  and 
glory  with  the  Father,  and  had  nothing  to  ask.  It  supposes  the 
making  of  a  satisfaction,  by  the  virtue  of  which,  the  intercession 
must  be  made,  and  the  paying  of  a  price,  on  which  this  large  de- 
mand was  to  be  grounded;  seeJohn,  17.  4,  5.  The  Son,  in  asking 
the  heathen  for  his  inheritance,  aims,  not  only  at  his  own  honour, 
but  at  their  happiness  in  hira ;  so  that  he  intercedes  for  them, 
ever  lives  to  do  so,  and  is  therefore  able  to  save  to  the  uttermost. 

( 2.)  The  Father  will  grant  more  than  to  the  half  of  the  kingdom, 
even  to  the  kingdom  itself.  It  is  here  promised  him,  [1.]  That 
his  government  shall  be  universal;  he  shall  have  the  heativn  for 
his  inheritance  ;  not  the  Jews  only,  to  whose  nation  the  church 
had  been  long  confined,  but  the  Gentiles  also;  those  in  the  utter- 
most parts  of  the  earth,  (as  this  nation  of  our"s,)  shall  he  his 
possession,  and  he  shall  have  multitudes  of  willing  loyal  subjects 
among  them.  Baptized  Christians  are  the  possession  of  the  Lord 
Jesus  ;  they  are  to  hira  for  a  name  and  a  praise,  God  tl'.c  Father 
gives  them  to  him,  when  by  his  Spirit  and  grace  he  works  upon 
them  to  submit  their  necks  to  the  yoke  of  the  Lord  Jesus.  This 
is,  in  part,  fulfilled;  a  great  part  of  the  Gentile  world  received 
the  gospel,  when  it  was  first  preached,  and  Christ's  throne  was 
set  up  there  where  Satan's  seat  had  long  been.  But  it  is  to  be  yet 
further  accomplished,  when  the  kingdoms  of  this  ivorld  shall 
become  the  kingdoms  of  the  Lord,  and  of  his  Christ,  Rev.  11.  15. 
117(0  shall  live  when  God  doeth  this!  [2.]  That  it  shall  be  victo- 
rious ;  Thou  shalt  break  them,  those  of  them  that  op))osc  thy 
kingdom,  with  a  rod  of  iron,  v.  0.  This  was,  in  part,  fulfilled, 
«hen  the  nation  of  the  Jews,  those  that  persisted  in  unbelief  and 
enmity  to  Christ's  gospel,  were  destroyed  by  the  Roman  pxiwcr, 
which  was  represented,  (Dan.  2.  40.)  by  feet  of  iron,  as  lice  by 
a  rod  of  iron.  It  had  a  further  accomplishment  in  the  destru^.ion 
of  the  Pagan  powers,  when  the  Christian  religion  came  to  be 
vstablishcd ;  but  it  will  not  be  completely  fulfilled,  till  all 
apposing  rule,  ])rincipality,  and  power,  shall  be  finnlly  i)ut  down, 
1  Cor.  15.  24.  See  110.  5,  6.  Observe,  How  powerful  Cliiisl  is, 
Vnd  how  weak  the  enemies  of  his  kingdom  are  bcf<irc  him  ;  he 
tas  a  rod  of  iron  wherewith  to  crush  them  that  will  nc^t  submit 
*o  his  golden  sceptre  ;  they  are  but  like  a  potter's  vessel  before 
tini ;  suddenly,  easily,  and  irreparably,  dashed  in  pieces  by  him  ; 
see  Rev.  2.  27.  "Thou  shalt  do  it;  thou  shnlt  have  leave  to  <lo 
it."  Nations  shall  be  ruined,  rather  than  the  aospel-churih 
shall  not  be  built  and  established  ;  /  have  loved  thee,  therefore 
frill  I  give  men  for  thee,  Isa.  43.  4.  "Thou  shalt  have  power  to 
do  it;  none  shall  be  able  to  stand  before  thee,  thou  shalt  do  it 
effectually."     They  that  will  not  bow,  shall  break. 

In  singing  this,  and  praying  it  over,  we  nuist  give  glory  to 
Christ  as  the  eternal  Son  of  God,  and  our  rightful  L<ird,  and 
must  take  comfort  from  this  promise,  and  plead  it  with  God, 
ihnt  the  kingdom  of  Christ  shall  be  enlarged  and  established,  and 
«hall  triumph  over  all  opposition. 

10.  Be  wise  now   therefore,    O  ye   kings  :    be 
litstructed,  ye  judges  of  the  earth.      11.  Serve  the 


l^SAJ.MS.  II.       A  Warning  to  the  Enemies  of  Messiah. 

Loud  with  fear,  and  rejoice  with  trembling. 
12.  Kiss  the  Son,  lest  [ie  be  angry,  and  ye  perish 
from  the  way,  when  his  wralh  is  kindled  i)nt  a  lit- 
tle. Blessed  are  all  they  that  put  Iheir  trust  in  him. 


We  have  here  llic  practical  appliiulion  of  Ihis  gospel-docliiiie, 
concerning  the  kingdom  of  the  M<ssiah,  by  \\av  of  e\liijrlatioii 
to  the  kings  and  judges  of  the  earth.  They  luar  that  it  is  in  \aiii 
to  oppose  Christ's  governineiit  ;  let  them  therrfore  be  so  wise  for 
themselves,  as  to  sulimit  to  it.  lie  that  has  pi.wer  to  licslroy 
them,  shews  that  he  has  no  plea.sure  in  their  deshuttior. ,  for  he 
puts  them  into  a  way  to  make  themselves  Iiajjpv,  v.  10.  Those 
that  would  be  wise,  must  be  iiistrucled  ;  and  those  are  truly  wise, 
that  receive  instruction  from  the  word  of  God.  Kings  and  judges 
stand  upon  a  level  with  common  ).cisons  before  God  ;  and  it  in 
as  necessary  for  them  to  he  religious  as  for  any  others.  They 
that  give  law  and  judgment  to  others,  must  receive  it  from  Christ; 
and  it  will  be  their  v\isdom.  What  is  said  to  them,  is  said  to  all., 
and  is  re<iuircd  of  every  one  of  ns;  only  it  is  directed  to  kings 
and  judges,  because  of  the  influence  which  their  example  will 
have  upon  their  inferiors,  and  because  they  were  men  of  rank  and 
power,  that  opposed  the  setting  up  of  Christ's  kingdom,  v.  2. 
We  are  exhorted, 

I.  To  reverence  God,  and  to  stand  in  awe  of  him,  v.  11.  This 
is  the  great  duty  of  natural  religion.  God  is  great,  and  infinitely 
above  us,  just  and  holv,  and  provoked  against  us,  and  therefore 
we  ought  to  fear  him  and  tremble  before  him  ;  yet  he  is  our  Lord 
and  Master,  and  we  are  bound  to  serve  him,  our  Friend  and 
Benefactor,  and  we  have  reason  to  rejoice  in  him  ;  and  these  are 
very  well  consistent  with  each  other;  for,  1.  We  must  serve  God 
ia  all  ordinances  of  worship,  and  all  instances  of  a  godly  conver- 
sation, but  with  a  holy  fear,  a  jealousy  over  ourselves,  and  a 
reverence  of  him.  Even  kings  themselves,  whom  others  serve  and 
fear,  must  serve  and  fear  God  ;  there  is  the  same  infinite  distance 
between  them  and  God,  that  there  is  between  the  meanest  of 
their  subjects  and  him.  2.  We  must  rejoice  in  God  ;  in  sub- 
ordination to  him,  we  may  rejoice  in  other  things,  but  still  with  a 
holy  trembling,  as  those  that  know  what  a  glorious  and  jealous 
God  he  is,  whose  eye  is  always  upon  us;  our  salvation  must  be 
w  rought  out  with  fear  and  trembling,  Phil.  2. 12.  We  ought  to 
njoice  in  the  -etting  u|)  of  the  kingdom  of  Christ,  but  rejoice 
with  trembling,  with  a  holy  awe  of  him,  a  holy  fear  for  our- 
selves, lest  we  come  short,  and  a  tender  concern  for  the  many 
precious  souls  to  whom  his  gospel  and  kingdom  are  a  savour  of 
death  unto  death.  Whatever  we  rejoice  in,  in  this  world,  it 
must  alwa'is  be  with  trcmhling,  lest  we  grow  vain  in  our  joy,  and 
be  puffed  up  with  the  things  we  rejoice  in,  and  because  of  the 
unccrlaiuty  of  them,  aud  tlie  damp  which  by  a  thousand  accidents 
may  soon  be  c;ist  upon  our  joy.  To  rejoice  with  trembling,  is  to 
rijoicc  as  though  we  rejoice  not,  1  Cor.  7.  30. 

II.  To  welcome  Jesus  Christ,  and  to  submit  to  him,  r.  12.. 
This  is  the  great  d\ity  of  the  Christian  religion  ;  it  is  that  which  \t 
rr(|uired  of  all,  even  kings  and  judges,  and  it  is  our  wisdom  and 
interest  to  do  it.     Observe  here, 

1 .  The  command  « -ven  for  this  purpose  ;  Kiss  the  Son.  Christ 
is  called  the  Son,  because  so  he  was  declared,  (i'.7.)  I'hou  art  my 
Son.  He  is  the  Son  of  God  by  eternal  generation,  and,  upon 
that  account,  he  is  to  be  adored  by  us.  He  is  the  Son  of  man, 
the  Mediator,  (John,  5.  27.)  and,  upon  that  account,  to  be  re- 
ceived and  submitted  to;  he  is  called  the  Son,  to  include  both, 
as  God  is  often  called  em))hatically  the  Father,  because  he  is  the 
Father  of  our  Lord  Jesus  Christ,  aud  in  him  our  Father,  and  we 
must  have  an  eye  to  him  under  both  considerations.  Our  duty  to 
Christ  is  hero  expressed  figuratively.  Kiss  the  Son:  not  with  a 
betraving  kiss,  as  Judas  kissed  him",  and  as  all  hypocrites,  who 
pretend  to  iionour  him,  but  really  affront  him  ;  but  with  a  believing 
kiss.  (l.)With  a  kiss  of  asreement  and  reconciliation;  Kiss, 
and  be  friends,  as  Jacob  and  Esau  ;  let  the  quarrel  between  us 
and  God  terminate,  let  the  acts  of  hostility  cease,  and  let  us  be  at 
peace  with  God  in  Christ,  who  is  (  ur  Peace.     (2.)  With  a  kisi 


PSAX.MS,  ll.  111. 


Distress  and  Confidence, 


(l.)The  certain  ruin 
Christ;  " Kiss  the  Son ; 
[1.]  "It  will  be  a  great 
niigry."     The  Father  is 


of  adoration  and  religious  worship;  ihey  (hat  worshipped  idols 
kissed  lliem,  1  Kings,  19.  18.  Hos.  13.  2.  Let  us  study  how  to 
do  honour  to  the  Lord  Jesus,  and  to  give  unto  him  the  glory  due 
unto  his  name.  He  h  thy  Lord,  and  icorship  thou  him,  Ab.^X. 
We  must  worship  the  Lamb,  as  well  as  him  that  sits  on  the  throne. 
Rev.  5.  9.  .13.  (3.)  With  a  kiss  of  affection  and  sincere  love; 
"Kiss  the  Son;  euter  into  a  covenant  of  friendship  wilh  him, 
and  let  him  be  very  dear  and  precious  to  you  ;  love  him  above 
all,  love  him  in  sincerity,  love  him  much,  as  she  did  to  whom 
much  was  forgiven,  and,  in  token  of  it,  kissed  his  feet,"  Luke,  7. 38. 
(4.)  With  a  kiss  of  allegiance  and  loyally,  as  Samuel  kissed  Saul, 
iSam.lO.  1.  "Swear  fealty  and  homage  to  him,  submit  to  his 
g:ovemment,  take  his  yoke  upon  yon,  and  give  np  yourselves  to  he 
ffovenied  by  his  laws,  disposed  of  by  his  providence,  and  entirely 
devoted  to  Lis  interest. 

2.  The  reasons  to  enforce  this  command  ;  they  are  taken  from 
our  own  interest,  which  God,  in  his  gospel,  shews  a  concern  for. 
Consider, 

we  ran  upon,  if  we  refuse  and  reject 
for  it  is  at  your  peril  if  you  do  not." 
provocation  to  him  ;  do  it,  lest  he  be 
angry  already,  the  Son  is  the  Mediator 
that  undertakes  to  make  peace  ;  if  we  slight  him,  the  Father's 
wrath  abides  vpon  vs,  (John,  3.  36.)  and  not  only  so,  but  there  is 
an  addition  of  the  Son's  wrath  too,  to  whom  nothing  is  more 
displeasing  than  to  have  the  offers  of  his  grace  slighted,  and  the 
designs  of  it  frustrated.  The  Son  can  be  augry,  though  a  Lamb ; 
he  is  the  Lion  of  the  tribe  of  Judah ;  and  the  wrath  of  this  King, 
this  King  of  kings,  will  he  as  the  roaring  of  a  lion,  and  will 
drive  even  mighty  men  and  chief  captains  to  seek  in  vain  for 
shelter  in  rocks  and  mountains,  Rev.  6. 16.  If  the  Son  be  angry, 
who  shall  intereede  for  us  ?  There  remains  no  more  sacrifice,  lio 
other  name,  by  which  we  can  be  saved.  Unbdief  is  a  sin  against 
the  remedy.  [2.]  It  will  be  utter  destruction  to  yourselves;  lest 
ye  perish  from  the  way,  or  in  the  way,  so  some.  "In  the  way 
of  your  sins,  and  from  the  way  of  your  vain  hopes  ;  lest  yoti'r 
Kay  perish,"  (as  1.6.)  "lest  you  prove  to  have  missed  the  way 
to  happiness.  Christ  is  the  way  ;  take  heed  lest  ye  be  cut  off 
from  him  as  your  way  to  God."  It  intimates  that  they  were,  or, 
at  least,  thought  themselves,  in  the  way;  but,  by  neglecting 
Christ,  they  perished  from  it,  which  aggravates  their  ruin,  that 
'hey  go  to  hell  from  the  way  to  heaven  ;  are  not  far  from  the 
kingdom  of  God,  and  yet  never  arrive  there. 

(2.)  The  happiness  we  are  sure  of,  if  we  yield  ourselves  to 
Christ.  When  his  wrath  is  kindled,  though  but  a  little,  the  least 
spark  of  that  fire  is  enough  to  make  the  proudest  sinner  miserable, 
if  it  fasten  upon  his  conscience  ;  for  it  will  burn  to  the  lowest 
hell:  one  would  think  it  shoidd  therefore  follow,  "When  his 
wrath  is  kindled,  woe  be  to  those  that  despise  him;"  but  the 
psalmist  startles  at  the  thought,  and  blesses  those  that  escape 
such  a  doom.  They  that  trust  in  hini,  and  so  kiss  him,  are  truly 
happy ;  but  they  will  especially  appear  to  be  so,  when  the  wrath 
f>f  Christ  is  kindled  against  others.  JBIessed  will  they  be  in  the 
tlay  of  wrath,  who,  by  trusting  in  Christ,  have  made  him  their 
Refuge  and  Patron  ;  when  the  hearts  of  others  fail  them  for  fear, 
Ihey  shall  lift  up  their  heads  with. joy;  and  then  those  who  now 
riespise  Christ  and  his  followers,  will  be  forced  to  say,  to  their 
own  greater  confusion,  "Now  we  see  that  blessed  are  all'  thev,  and 
they  only,  that  trust  !n  him." 

In  sinsuig  Ibis,  and  praying  it  over,  we  should  have  our  hearts 
not  onlv  fdled  wxh  a  h.,K  awe  of  God,  but  borne  up  with  a  cheer- 
ful confidence  u.  Christ,  in  whose  mediation  we  may  comfort  and 
encourage  ourse  yes  and  one  another;  We  are  the  circumcision, 
'/cat  rejoice  in  Christ  Jesus. 


now  driven  out  from  his  palace,  from  the  royal  city,  from  the  holy  city,  by 
his  rehelUoi^s  son  Absalom,  I.  Complains  io  God  of  his  enemies,  r.  1,2. 
77.  Confides  in  God,  nnd  enconrages  himself  in  him  as  his  God,  votii  ithataiKU 
ing,  T.  3.  III.  Recollects  the  satisfaction  he  had  in  the  gracious  answers 
God  gave  to  liis  prayers,  and  his  experience  of  his  goodness  to  him,  i-.4,5. 
IV.  Triumphs  orer  his  fears,  (v.  G.)  and  ever  his  enemies,  whom  he  prays 
against,  V.  7.  V.  Gires  God  the  glory,  and  takes  io  himself  the  cnmfart,  of 
the  ditine  blessing  and  salration,  which  are  sure  to  all  the  people  of  Giid,  v.  8. 
Those  speak  best  of  the  truths  of  God,  who  speak  experimentally ;  so  Darid 
here  speaks  of  the  power  and  goodness  of  God,  and  of  the  safety  and  tranquillity 
of  the  godly. 

A  psalm  of  David,  when  he  fled  from  Absalom  his  son- 

1.  X  ORD,  how  are  they  increased  that  trouble 
-Li  me!  many  wre  they  that  rise  up  against 
me.  2.  Many  there  be  which  say  of  my  soul, 
Tliei'e  is  no  help  for  him  in  God.  Selah.  3.  But 
thou,  O  Lord,  art  a  shield  for  me;  my  glory, 
and  the  lifter  up  of  mine  head. 


PSALM  ITL 

As  the  foregMng  psalm,  in  the  tape  of  Darid  ,n  preferment,  shewed 
royal  digmty  of  the  Redeemer;  so  this,  by  the  exampU  of  David  {it  c 


shews 


tu  the 

distress. 


s  us  the  veace  and  holy  security  of  the  redeemed:  hoio  safe  they  reallu 
ve,  axff  thmk  thtmnthes  to  be,  under  Iht  divine  protection,    Dnid,  being 


The  title  of  this  psalm,  and  many  others,  is  as  a  key  hung  readj 
at  the  door  to  open  it,  and  let  us  into  the  eutertainments  of  it; 
when  we  know  wpon  what  occasion  a  psalm  was  penned,  we  know 
the  better  how  to  expound  it.     This  was  composed,  or,  at  least, 
the  substance  of  it  was  meditated  and  digested  in  David's  thoughts, 
and  offered  up  to  God,  when  he  fled  from  Absalom  his  son,  who 
formed  a  conspiracy  against  him,  to  take  away,  not  his  crown 
only,  but  his  life;  we  have  the  story,  2  Sam.  15,  &c.     I.David 
was   now  in   great  grief;  when,  in    his   flight,  he  went  up   the 
mount   of  Olives,  he  wept  greatly,  with  his  head  covered,  and 
marching  bare-foot ;  yet  then  he  composed  this  comfortable  psalm. 
He  wept  and  prayed,  wept  and  sung,  wept  and  believed ;  this  was 
sowing  in  tears.     Is  any  afflicted  ?     Let  him  pray;  nay,  let  him 
sing  psalms,  let  him  sing  this  psalm.     Is  any  afflicted  with  uti- 
dutiful  disobedient  children  ?     David  was;   and   yet  that  did   not 
hinder  his  joy  in  God,  nor  put  him  out  of  tune  for  holy  songs. 
2.  He   was  now  in   great  danger,  the  plot  against  him  was  laid 
deep,  the  party  that  sought  his  ruin  was  very  formidable,  and  his 
own  son  at  the  head  of  them,   so  that  his  affairs  seemed  to  be  at 
the  last  extremity;  yet  then  he  kept  hold  of  his  interest  in  God, 
and  improved  that.    Perils  and  frights  should  drive  us  /oGod,  not 
drive  us/roni  him.     3.  He  had  now  a  great  deal  of  provocation 
given  him  by  those   from   whom  he  had  reason  to   expect   better 
things;   from  his  son,  whom  he  had  been  indulgent  of;   from  his 
subjects,  whom  he  had  been  so  great  a  blessing  to ;   this  he  could 
not  but  resent,  and  it  was  enough   to   break  in   upon  any  man's 
temper;  yet    he  was  so  far  from  anv  indecent  expressions  of  pas- 
sion and  indignation,  that  he  had  calmness  enough  for  those  acts 
of  devotion,  which  require  the  greatest  fixedness  and  freedom  of 
thought.     The  sedateness  of  his  mind  was  evinced  by  the  Spiiits 
coming  upon   him;   for  the  .Spirit  chooses  to  move  upon  the  still 
waters.     Let  no  unkiuduess,  no  not  of  a  child,  or  a  frienc!,  ever 
be  laid  so  much  to  heart  as  to  disfit  us  for  communion  with  God. 
4.  He  was  now  suffering  for  his  sin  in  the  mailer  of  Uriah  ;   Ibis 
was  the  evil,   which,    for  that  sin,  God   threatened  to  raise  up 
against  him   out  nf  his  own  house;  (2  Sam.  12. 11.)  which,   no 
doubt,  he  obsened,  and   took  occasion  thence  to   renew   his   re- 
pentance for  it.  Yet  he  did  not  therefore  cast  away  his  confidence 
in  the  divine  power  and  goodness,  nor  despair  of  succour.     Even 
our  sorrow  for  sin  must  not  hinder  either  our  joy  in  God,  or  our 
hope  in  God.     5.  He  seemed  cowardly  in  fleeing  from  Absalom, 
and  quitting  his  royal  city,  before  he  had  had  one  stniggle  for  it ; 
and  yet,  by  this  psalm,  it  appears  that  he  was  full  of  true  courage 
arising  from  his  faith  in  God.     True  Christian  fortitude  consists 
more  in  a  gracious  security  and  serenity  of  mind,  in  patient  bearing, 
and  patient  waiting,  than  in  daring  enterprises  with  sword  in  hand. 
In  these  three  verses,  he  applies  himself  to  God.     Whither 
else   should  we  go   but  to  him,   when  any  thing  grieves  us  or 
frightens  us  ?     David  was  now  at  a  distance  from  his  own  closet, 
and  from  the  courts  of  God's  house,  where  he  used  to  pray  ;  and 
yet  he  could  find   a  way  open  heaven-ward.     Wherever  we  arc. 


PSALMS.  III. 


Distress  and  Confidence, 


we  may  have  access  to  God,  and  may  draw  nigh  to  hiiu,  whither- 
soever we  are  driven.     David,  in  his  flight,  attends  his  God, 

I.  With  a  representation  of  liis  distress,  v.  1,  i.  He  looks 
round,  and  takes,  as  it  were,  a  view  of  iiis  enemies'  camp,  or 
receives  information  of  their  designs  against  him,  which  he  hrings 
to  God,  not  to  his  own  council-board.  Two  things  he  complains 
of  concerning  his  enemies. 

1.  That  they  were  very  many;  Lord,  hoio  arc  they  increased! 
Beyond  what  ihcy  were  at  first,  and  beyond  whatever  he  thought 
they  would  have  been.  Alisalom's  faction,  like  a  snow-ball, 
strangely  gathered  in  its  motion.  lie  sj)caks  of  it  as  one  amazed; 
and  well  he  niiglit,  that  a  poople  he  had  so  many  ways  obliged, 
should  almost  generally  rebel  against  him,  and  choose  for  tlieir 
head  such  a  foolish  and  giddy  young  man  as  Absalom  was. 
How  slip])ery  and  deceitful  arc  llie  many!  And  how  little  fidelity 
and  constancy  is  to  be  found  among  men!  David  had  had  the 
hearts  of  his  subjects,  as  much  as  ever  any  king  had,  and  yet 
now,  of  a  sudden,  he  bad  lost  them.  As  people  must  not  trust 
too  much  to  princes,  (14G.  3.)  so  princes  must  not  build  too  much 
upon  Ihcir  interest  in  the  people.  Christ,  the  Son  of  David, 
had  manv  enemies,  when  a  great  multitude  came  to  seize  him, 
when  the  crowd  cried.  Crucify  him,  Crucify  him.  How  were 
they  then  increased  that  troubled  him!  Even  good  people  must 
not  think  it  strange,  if  the  stream  be  against  them,  and  the 
powers  that  threaten  them  grow  more  and  more  formidable. 

2.  That  they  were  very  malicious  ;  they  rose  U|)  against  him, 
they  aimed  to  trouble  him  ;  but  that  was  not  all,  they  said  of  his 
soul,  There  is  vn  help  for  him  in  Gnd.  That  is,  (1.)  They  put 
a  spiteful  and  invidious  construction  upon  his  troubles,  as  Job's 
friends  did  upon  his  ;  concluding  that,  because  his  servants  and 
subjects  forsook  him  thus,  and  did  not  help  him,  God  had 
deserted  him,  and  abandoned  his  cause,  and  he  was  therefore  to 
be  looked  on,  or  rather  to  be  looked  off,  as  a  hypocrite,  and 
a  wicked  man.  (2.)  They  blasphemously  reflected  upon  God 
as  unable  to  relieve  him;  "His  danger  is  so  great,  that  God 
himself  cannot  help  him."  It  is  strange  that  so  great  unbelief 
should  be  found  in  any,  especially  in  many,  in  Israel,  as  to  think 
any  party  of  men  too  strong  for  Omnipotence  to  deal  with. 
(3.)  'They  endeavoured  to  shake  his  confidence  in  God,  and  drive 
bim  to  despair  of  relief  from  him.  "  They  have  said  it  to  my 
soul;"  so  it  may  be  read ;  compare  11.1. — 42.10.  This  grieved 
him  worst  of  all,  that  thev  had  so  bad  an  opinion  of  hin),  as  to 
think  it  possible  to  take  him  off  from  that  foundation.  The  mere 
temptation  was  a  buffeting  to  him,  a  thorn  in  his  flesh,  nay,  a 
sword  in  his  bones.  Note,  A  child  of  God  startles  at  the  vei-y 
thought  of  despairing  of  help  in  God  ;  you  cannot  vex  him  with 
any  thing  so  much,  as  if  vou  offer  to  jiersuade  him,  There  is  no  help 
(or  him  in  God.  David  comes  to  God,  and  tells  him  what  his 
enemies  said  of  him,  as  Hezekiah  spread  Rabshakeh's  blasphe- 
mous letter  before  the  Lord.  "They  say,  There  is  no  help  for 
me  in  thee:  but.  Lord,  if  it  be  so,  I  am  undone.  They  say  to 
my  soul.  There  is  no  salvation"  (for  so  the  word  is)  "for  him  in 
God;  but.  Lord,  do  thou  say  unto  my  sonl,  /  am  thy  salvation, 
(35.  3.)  and  that  shall  satisfv  me,  and,  in  due  time,  silence  them." 
To  this  complaint  he  adds  Selah,  which  occurs  a'nout  70  times  in 
the  book  of  psalms.  Some  refer  it  to  the  music  with  which,  in 
David's  time,  the  psalms  were  sung ;  others  to  the  sense,  and 
that  it  is  a  note  commanding  a  solemn  pause.  Selah,  Mark  that, 
or,  "Slop  there,  and  consicfer  a  little."  As  here,  they  say.  There 
is  no  help  for  him  in  God,  Selah.  "  Take  time  for  such  a  thought 
as  this.  Get  thee  behind  me,  Satan;  The  Lord  rebuke  thee! 
Away  with  such  a  vile  suggestion  !" 

II.  With  a  profession  of  his  dependence  upon  God,  r.  3.  An 
active  believer,  tlie  more  he  is  beaten  off  from  God,  either  by  the 
rebukes  of  Providence,  or  the  reproaches  of  enemies,  the  faster 
hold  he  will  take  of  him,  and  the  closer  will  he  cleave  to  him  ; 
»o  David  here,  when  his  enemies  said.  There  is  no  help  fur  him  in 
God,  cries  out  with  so  much  the  more  assurance,  "But  thou,  O 
Lord,  art  a  Shield  for  me;  let  them  say  what  they  will,  I  am 
sure  thou  wilt  never  desert  me,  and  I  am  resolved  I  will  never 
distrust  thee."     See  what  God  is  to  his  peoule,  what  he  will  be, 


what  they  have  found  him,  what  David  found  in  him.  1.  Safety; 
"  Thou  art  a  Shield  for  me,  a  Shield  about  me,"  so  some,  "  to 
secure  me  on  all  sides,  since  mv  enemies  surrounded  nie."  Not 
only  wiy  Shieid,  (Gen.  1 5,  l .)  which  denotes  an  interest  in  the 
divine  protection  ;  but  a  shield /«)■  mc,  which  denotes  the  present 
benefit  and  advantage  of  that  protection.  2.  Honour;  Thou  art 
my  Glory.  Those  whom  God  owns  for  his  are  not  only  safe  and 
easy,  but  really  look  great,  and  have  tnie  honour  put  upon  them, 
farabove  thai  which  the  great  ones  of  Ihr  earth  are  proud  of. 
David  was  now  in  disgrace,  the  crown  was  fallen  from  his  head  ; 
but  he  will  not  think  the  worse  of  himself,  while  he  has  God  for 
his  Glory,  Isa.60.19.  "  Thou  art  my  Glory;  thy  glory  I  reckon 
mine;"  (so  some;)  "this  is  what  I  aim  at,  and  am  aud>itious  of, 
whatever  my  lot  is,  and  whatever  becomes  of  my  honour — that  I 
may  be  to  my  God  for  a  name  and  a  j)raise."  3.  Joy  and  deliver- 
ance;  Thou  art  the  Lifter  up  of  my  head ;  thou  wilt  lift  up  my 
head  out  of  my  troubles,  awl  restore  me  to  my  dignity  again,  in 
due  time;  how'ever,  ihou  wilt  lift  up  my  head  wnlcr  my  troubles, 
so  that  I  shall  not  droop  nor  be  discouraged,  nor  shall  my  spirits 
fail."  If,  in  the  woi-st  of  times,  Gotl's  people  can  lift  up  their 
heads  with  joy,  knowing  that  all  shall  work  for  good  to  them, 
they  will  ownit  is  God  that  is  the  Lifter  up  of  their  head,  that 
gives  them  both  cause  to  rejoice,  and  hearts  to  rejoice. 

In  singing  this,  and  praying  it  over,  we  should  possess  ourselves 
with  an  apprehension  of  the  danger  we  are  in  from  the  multitude 
and  malice  of  our  spiritual  enemies,  who  seek  the  ruin  of  our 
souls  by  driving  us  from  our  God,  and  we  should  concern  ourselves 
in  the  distresses  and  dangers  of  the  church  of  God,  which  is  every 
where  spoken  against,  every  where  fought  agTiinst  ;  but,  in  refer- 
ence to  both,  we  should  encourage  ourselves  in  our  God,  wlia 
owns  and  protects,  and  will,  in  due  time,  crown  his  own  interest, 
both  in  the  world,  and  in  the  hearts  of  his  people. 

4. 1  cried  unto  the  Lord  with  my  voice,  and  lie 
heard  me  out  of  his  holy  hill.  Selah,  5,  I  laid  me 
down  and  slept ;  I  awaked ;  for  the  Lord  sustained 
me.  6.  I  will  not  be  afraid  of  ten  thou.^ands  of 
people,  that  have  set  themselves  against  me  round 
about.  7.  Arise,  O  Lord;  save  me,  O  my  God: 
for  thou  hast  smitten  all  mine  enemies  ttpon  the 
cheek-bone;  thou  hast  broken  the  teeth  of  the 
ungodly.  8.  Salvation  ie/o»^c///  unto  the  Lord: 
thy  blessing  is  upon  thy  people.  Selah. 

David,  having  stirred  up  himself  by  the  irritations  of  his  enemies 
to  take  hold  on  God  as  his  God,  and  so  gained  comfort,  in  looking 
upward,  when,  if  he  looked  round  about  him,  nothing  apix>ared 
but  what  was  discouraging,  here  looks  back  with  pleasing  reflec- 
tions upon  the  benefit  he  had  derived  from  trusting  in  God,  and 
looks  forward  with  pleasing  expectations  of  a  \ery  bright  and 
happy  issue,  to  which  the  dark  dispensation  he  was  now  under 
would  shortly  be  brought. 

I.  See  with  what  comfort  he  looks  back  upon  the  communion 
he  had  had  with  God,  and  the  communications  of  his  favour  to 
him,  either  in  some  former  troubles  he  had  been  in,  and,  through 
God's  goodness,  got  through,  or,  in  this,  hitherto.  David  had 
been  exercised  with  many  difficulties,  often  oppiesscd  and  brought 
very  low  ;   but  still  he  had  found  God  all-sufficient. 

He  now  remembered  with  pleasure, 

l.That  his  troubles  had  always  brought  him  to  his  knees,  and 
that,  in  all  his  difficulties  and  dangers,  he  had  been  enabled  to  ac- 
knowledge God,  and  to  lift  up  his  heart  to  him,  and  his  voice  too  ; 
(this  will  be  a  comfortable  reflection,  when  we  are  in  trouble  ;)  J 
cried  unto  God  with  my  voice.  Care  and  grief  do  us  good  atid 
no  hurt,  when  they  set  us  a-pravins:,  and  engage  us,  not  onlv  to 
speak  to  God,  but  to  crv  to  him,  as  those  that  arc  m  earnest.  AnU 
though  God  understands  the  language  of  the  heart,  when  the  voice 
is  not  heard,  (1  Sam.  1. 13.)  and  values  not  the  hypocritical  prayers 
of  those  who  cause  their  voice  to  be  heard  on  high,  (Isa.  5B.  4.) 


PSALMS,  III.  IV. 


Distress  and  Confidence. 


vox  el  prcetcrea  nihil — mere  sound,  yet,  ulien  llie  earnestness  of 
the  voice  romes  from  the  fervency  of  (lie  heart,  it  shall  be  taken 
notice  of,  in  the  account,  that  we  cried  unto  God  with  our  voice. 

2.  That  he  had  always  found  God  ready  to  answer  his  prayers; 
He  heard  me  out  nf  his  holy  hill,  from  heaven,  the  high  and  holy 
place;  from  the  ark  on  mount  Zion,  whence  he  used  to  give  an- 
swers to  those  Ih.at  soug>ht  to  him.  David  had  ordered  Zadok  to 
carry  back  the  ark  into  the  city,  when  he  was  flying  from  Absalom, 
(2  Sam.  15.25.)  knowing  that  God  was  not  tied,  no,  not  to  the 
ark  of  his  presence,  and  that,  notwithstanding  the  distance  of 
ulace,  he  could  by  faith  receive  answers  of  peace  from  the  holy 
liill ;  nothing  can  fix  a  gulf  between  the  communications  of  God's 
grace  towards  us,  and  the  operations  of  his  grace  in  us  ;  between 
his  favour  and  our  faith.  The  ark  of  the  covenant  was  in  mount 
Zion,  and  all  the  answers  to  our  prayers  come  from  the  promises 
of  that  covenant;  Christ  was  set  King  vpon  the  holy  hill  nf  Zion; 
(2.  6.)  and  it  is  through  him  whom  the  Father  hears  always,  that 
our  prayers  are  heard. 

3.  That  he  had  always  been  very  safe,  and  very  easy,  under  the 
divine  protection;  (v.  5.)  "  I  laid  me  down  and  slept,  composed 
and  quiet;  and  awaked  refreshed,  for  the  Lord  sustained  me." 
(1.)  This  is  applicable  to  the  common  mercies  of  every  night, 
which  we  ought  to  give  thanks  for  alone,  and  with  our  families, 
every  morning.  Many  have  not  where  to  lay  their  head,  (but 
wander  in  deserts,)  or,  if  they  have,  dare  not  lie  down,  for  fear  of 
the  enemy;  but  we  have  laid  us  down  in  peace.  Many  lie  down, 
and  cannot  sleep,  but  are  full  of  tossings  to  and  fro  till  the  dawn- 
ing of  the  day,  through  pain  of  body,  or  anguish  of  mind,  or  the 
continual  alarms  of  fear  in  the  night;  but  we  lie  down,  and  sleep 
in  safety,  thnugh  inoripable  of  doing  any  thing  then  for  our  own  pre- 
servation. Many  lie  down,  and  sleep,  and  never  wake  again,  they 
sleep  the  sleep  of  death,  as  the  first-born  of  the  Egyptians ;  but  we 
lie  down,  and  sleep,  and  awake  again  to  the  light'  and  comfort  of 
another  day ;  and  whence  is  it,  but  because  the  Lord  has  sustained 
us  willi  sleep  as  with  food  ?  We  liave  been  safe  under  his  protec- 
tion, and  easy  in  the  arms  of  his  good  providence.  (2.)  It  seems 
here  to  be  meant  of  the  wonderful  quietness  and  calmness  of 
David's  spirit,  in  the  midst  of  his  dangers.  Having  by  prayer 
committed  himself  and  his  cause  to  God,  and  being  sure  of  his 
protection,  his  heart  was  fixed,  and  he  was  easv.  The  undutiful- 
ness  of  his  son,  the  disloyalty  of  his  subjects,  the  treachery  of 
many  of  his  friends,  the  hazard  of  his  person,  the  fatigues  of  his 
march,  and  the  uncertainty  of  the  event,  never  deprived  him  of 
an  hour's  sleep,  nor  gave  any  disturbance  to  his  repose  ;  for  the 
Lord,  by  his  grace  and  the  consolations  of  his  Spirit,  powerfully 
fuslaincd  him,  and  made  him  easy.  It  is  a  great  mercy,  when  we 
are  in  trouble,  to  have  our  minds  stayed  upon  God,  so  as  never 
either  to  cat  or  sleep  with  trembling  and  astonishment.  (.3.)  Some 
of  the  ancients  apply  it  to  the  resurrection  of  Christ;  in  his  suffer- 
ings, he  offered  up  strong  cries,  and  was  heard  ;  and  therefore, 
though  he  laid  him  down,  and  slept  the  sleep  of  death,  yet  he 
awaked  the  third  day,  for  the  Lord  sustained  him,  that  he  should 
not  see  corruption. 

4.  That  God  had  often  broken  the  power,  and  restrained  the 
malice,  of  his  enemies;  had  smitten  them  vpon  the  cheek-honc, 
(r.T.)  had  silenced  thera,  and  spoiled  their  speaking,  blemished 
thcni,  and  put  them  to  shame,  smitten  them  on  the  cheek  reproach- 
fully ;  had  disal)led  them  to  do  the  mischief  they  intended  ;  for  he 
had  broken  their  teeth.  Saul  and  the  Philistines,  who  were  some- 
times readv  to  swallow  him  up,  could  not  effect  what  they 
desiirncd.  The  teeth  that  are  gnashed  or  sharpened  against  God's 
people,  shall  be  broken.  When,  at  anytime,  the  power  of  the 
church  s  enemies  seems  threatening,  it  is  good  to  remember  how 
often  God  has  broken  it;  and  we  are  sure  that  his  arm  is  not 
shortened.      He  can  stop  their  mouths,  and  tie  their  hatids. 

H.  S.ee  with  what  confidenre  he  looks  forward  to  the  dangers 
he  had  yet  m  prosjiect.  Havinc;  put  himself  under  God's  pro- 
tection, and  often  found  the  benefit  of  it, 

1.  His  fears  icerr  all  slillcd  and  silrncrd,  v.  0.  With  what  a 
•Joly  bravery  iloes  he  bid  defiance  to  the  impotent  menaces  and 
nlfenipts  of  his  enemies!   "  /  i-'ttl  iml  4..  nfrnid  nf  fn,  thmisands  of 


people,  that,  either  in  a  foreign  invasion,  or  an  intestine  rebelliont 
set  themselves,  encamp,  against  me  round  about."  No  man 
seemed  less  safe;  (his  enemies  are  numerous,  ten  thousands;  tlie^ 
are  spiteful  and  resolute,  "  They  have  set  themselves  against  me  ; 
nay,  they  have  prevailed  far,  and  seemed  to  have  gained  their 
point ;  for  they  are  against  me  round  about  on  every  side,  thou- 
sands against  one  ;")  and  yet  no  man  was  more  secure  ;  "  I  will 
not  be  afraid,  for  all  this ;  they  cannot  hurt  me,  and  therefore  they 
shall  not  frighten  me  ;  whatever  prudent  methods  I  take  for  my 
own  presinvation,  I  will  not  disquiet  myself,  distrust  my  God,  nor 
doubt  of  a  good  issue  at  last."  When  David,  in  his  flight  from 
Absalom,  bade  Zadok  carry  back  the  ark,  he  spake  doubtfully  of 
the  issue  of  his  present  troubles,  and  concluded,  like  an  humble 
penitent.  Here  I  am,  let  him  do  to  vie  what  sccmcth  him  good, 
2  Sam.  15.  26.  But  now,  like  a  strong  believer,  he  speaks  con- 
fidently, and  has  no  fear  concerning  the  event.  Note,  A  cheerful 
resignation  to  God  is  the  way  to  obtain  a  cheerful  satisfaction  and 
confidence  in  God. 

2.  His  prayers  were  quickened  and  encoitragcd,  v.  7.  He 
believed  God  was  his  Saviour,  and  yet  prays;  nay,  he  therefore 
prays.  Arise,  O  Lord,  save  me,  O  my  Gnd.  Promises  of  salvation 
do  not  supersede,  but  engage,  oar  petitions  for  it.  He  will  for 
this  be  inquired  of. 

3.  His  faith  became  triumphant.  He  began  the  psalm  with 
complaints  of  the  strength  and  malice  of  his  enemies;  but  con- 
cludes it  with  exultation  in  the  power  and  grace  of  his  God,  and 
now  sees  more  with  him  than  against  him,  v.  8.  Two  great  truths 
he  here  builds  his  confidence  upon,  and  fetches  comfort  from. 
(1.)  That  salvation  belojigcthvnto  the  Lord;  he  has  pover  to  save, 
be  the  danger  ever  so  great ;  it  is  his  prerogative  to  save,  when  all 
other  helps  and  succours  fail;  it  is  his  pleasure,  it  is  his  property, 
it  is  his  promise  to  those  that  are  his,  whose  salvation  is  not  of 
themselves,  but  of  the  Lord.  Therefore  all  that  have  the  Lord  for 
their  God,  according  to  the  tenor  of  the  new  covenant,  are  sure 
of  salvation;  for  he  that  is  their  God,  is  the  God  of  salvation. 
(2.)  That  his  blessing  is  upon  his  people  ;  he  not  only  has  power 
to  save  them,  but  he  has  assured  them  of  his  kind  and  gracious 
intentions  toward  them.  He  has,  in  his  word,  pronounced  a 
blessing  upon  his  people  ;  and  we  are  bound  to  believe  that  that 
blessing  does  accordingly  rest  upon  them,  though  there  arc  not  the 
visible  effects  of  it.  Hence  we  may  conclude,  that  God's  people, 
though  they  may  lie  under  the  reproaches  and  censures  of  men, 
are  surely  blessed  of  him,  who  blesses  indeed,  and  therefore  can 
command  a  blessing. 

In  singinsT  this,  and  praving  it  over,  we  must  own  the  satis- 
faction we  have  had  in  depending  upon  God,  and  committing- 
ourselves  to  him,  and  encourage  ourselves,  and  one  another,  to 
continue  still  hoping,  and  quietly  waiting  for,  the  salvation  of  the 
Lord. 

PSALM  IV. 

Dar!d  was  a  preacher,  a  royal  preacher,  as  well  as  Solomoii ;  miimj  of  his 
psalms  are  doctrinal  and  practical  as  veil  as  derotional ;  the  greatest  part 
of  this  psalm  is  so,  in  which  Wisdom  cries  to  men,  to  Die  sous  of  men, 
(as  Prov.  8.  4,5.)  to  receive  instruction.  The  title  does  not  tell  us,  as  tlial  of 
the  former  did,  that  it  ivas  penned  on  any  particular  occasion,  nor  are  we  to 
thinti  tliat  all  the  psalms  were  occasional,  Jlumgh  some  were ;  bvt  tint  many 
of  them  were  designed,  in  general,  for  the  instruction  of  the  people  of  God, 
who  attended  in  tite  courts  of  his  house,  the  assisting;  of  their  divolions,  and 
the  directini;  of  their  conversations :  such  a  one  I  falce  this  psalm  to  be.  Let 
us  not  make  the  prophecy  of  scripture  to  be  of  more  private  interpretation 
than  needs  must,  2  Pit.  1.20.  Here,  I.  David  begins  with  a  sitori  prayer; 
(v.  I.)  and  tliat  prayer  preaches.  II.  He  directs  his  speech  to  the  cliildren 
of  men,  and,  1.  In  God  s  name,  reproves  them  .for  tlic  dislionour  they  do  to 
God,  and  tlie  damage  they  do  to  tlieir  own  souls,  v.  2.  2.  He  sets  brjorc  tliem 
the  Itappincss  of  gndly  people,  for  their  encouragement  to  be  religious,  v.  3. 
3.  He  cn//v  «poi!  them  to  consider  their  ways,  v.  4.  ///.  He  e.rhorls  them  to 
serve  God,  and  trust  in  him,  v.  5.  IV.  He  gives  an  account  of  his  nun 
experiences  nf  the  grace  of  God  working  in  him,  1.  Enabling  him  to  chooK 
God's  favour  for  his  felicity,  v.  G.  2.  Filling  his  heart  with  joy  therein,  v.  7. 
3.  Quieting  his  spirit  in  the  assurance  of  the  divine  protection  he  was  under, 
night  and  day,  v.  8. 

To  the  chief  miisicinn  on  Neginoth.      .A  jisahn  of  David. 


EAR    me   when    I   call,    O    God 


righteousness:    thou    hast  enlarged    ine 


H 

tcheii  1  irasm  distress;  have  mercy  upon  nic,  and 
i.KMi-  my  prayer.  2.0  ye  sons  of  men,  how  h)niL; 
ivili.  ye  turn  my  ^ox'y  into  shame?  horv  long  wiU  y<' 
love  vanity,  ««rf  seek  after  leasing?  Selaii.  .3.  But 
know  that  the  Loud  hatii  set  apart  iiiui  tiial  is 
Ejoilly  for  himself;  the  Lord  will  hoar  when  I 
call  unto  him.  4.  Stand  in  awe,  and  sin  not: 
commune  with  your  own  iieart  upon  youi'  lied, 
and  be  still.  Selah.  5.  Offer  the  sacrifices  of 
righteousness,  and  put  your  trust  in  the  Loud. 

The  lille  of  tlip  psalm  acquaints  us,  that  Da\i<l,  hMviiijj,  penned 
it  bv  divine  inspiration  for  the  use  of  tlic  chureii,  deliveiKi  it  to 
the  chief  nuisieian,  or  master  of  the  sonjr,  wiio  (acconllng,  to  Ihe 
di'.ine  appointment  of  psahnody  made  in  his  lime,  \\iiich  he  was 
chiefly  inslrnniental  in  tlie  e.stahlisiinienl  ol)  ]iresi(l('(l  in  that 
seivite.  We  have  a  particular  account  of  tlie  constilulion,  the 
ni'ideilina;  of  the  several  classes  of  singers,  each  \\\[\\  a  I'.iief,  and 
the  share  each  bore  in  the  work,  lChron.26.  Some  pivp/icsifd 
arcoriiiiH/  to  the  order  of  ihe  huuj,  v.  2.  Others  prophcsird  ni/h 
a  harp,  to  give  thanks,  and  to  praise  the  Lord,  r.'S.  Of  others, 
it  is  said,  that  they  were  to  lift  up  the  horn,  v.  5.  But  of  them 
all,  lliat  they  were  for  son  c/  in  tlie  house  of  the  Lord,  (('.  6.)  and 
wcr"  instructed  in  the  sOnf/s  of  the  Lord,  v.  7.  This  psalm  was 
committed  to  one  of  the  chiefs,  to  be  sung  on  Negi>ioth — Stringed 
instruments,  (Hab.3. 19.)  which  were  played  on  with  Ihe  hand; 
with  music  of  that  kind  the  choristeis  were  to  sing  this  psalm: 
a7'.d  it  should  seem  that  then  they  only  sunjr,  not  the  people;  but 
the  New  Testament  appoints  ail  Christians  to  sing',  (Eph.5. 19. 
Cci.3. 16.)  from  whom  it  is  expected  that  they  do  it  decently, 
Met  artfully;  and  therefore  there  is  not  now  so  much  occasion  for 
musical  instruments  as  there  was  then  ;  tlie  melody  is  to  be  made 
in  the  heart. 

In  these  verses, 

I.  David  addresses  himself  to  God,  v.  1.  Whether  the  sons  of 
men,  to  whom  he  is  about  to  speak,  will  hear,  or  whether  they 
r.  ill  forbear,  he  hopes  and  prays  that  God  will  give  him  a  gracious 
audience,  and  an  answer  of  peace;  "Hear  me  when  I  call,  and 
accept  mv  adorations,  grant  my  petitions,  and  .judge  upon  my 
appeals ;  liavc  merey  itpon  me,  and  hear  me."  All  the  notice  God 
is  pleased  to  take  of  our  prayers,  and  all  the  returns  he  is  pleased 
to  make  to  them,  must  be  ascribed,  not  to  our  merit,  hut  purely  to 
his  mercy.  "Hear  me  for  thy  mercy-sake,"  is  our  best  plea. 
Two  things  David  here  pleads  further,  l."Thou  art  the  God  of 
my  righteousness ;  not  only  a  righteous  God  thyself,  but  the  Avthor 
of  viy  righteous  dispositions,  who  hast  by  thy  grace  wrought  that 
good  that  is  in  me,  hast  made  me  a  righteous  man  ;  therefore  hear 
me,  and  so  attest  thine  own  work  in  me;  thou  art  also  the  Patron 
of  my  righteous  cause,  the  Protector  of  my  wronged  innocency,  to 
whom  1  commit  my  way,  and  whom  I  trust  to  bring  forth  my 
righteousness  as  the  light."  When  men  condemn  us  unjustly,  this 
is  our  comfort.  Ft  is  God  that  jtistifies;  he  is  the  God  of  a 
believer's  righteousness.  2.  "  Thou  hast  formerly  enlarged  me 
when  I  was  in  distress,  enlarged  my  heart  in  holy  joy  and  comfort 
under  my  distresses,  eidarged  my  condition  by  bringing  me  out  of 
my  distresses;  therefore  now,  Lord,  have  mercy  vpon  me,  and 
Uear  nie."  The  experience  we  have  had  of  God's  goodness  to  us 
in  enlarging  us  when  we  have  been  in  distress,  is  not  only  a  great 
encouragement  to  our  faith  and  hope  for  the  future,  but  a  good 
J>lca  with  God  in  prayer;  "  Thou  hast;  wilt  thou  not?  For  thou 
art  God,  and  changest  not;  thy  work  is  perfect." 

II.  He  addresses  himself  to  the  children  of  men,  for  the  convic- 
lion  and  conversion  of  those  that  are  \et  strangers  to  God,  and  that 
Irill  not  have  the  Messiah,  the  Son  of  David,  to  reign  over  tliem. 

i .  He  endeav  ours  to  con\  ince  them  of  the  folly  of  their  impiety  ; 
ti.'l.)    "O  ye  h(.ns  rf  mi:r.',"  ('of  great  men,    so  some;  men   of 


PSALMS,  IV 

of    my 


Expostulation  wilh  Sinners. 


high  degree,  uttderstanding  it  of  the  partisans  of  Saul  or  Absalom,) 
"  how  long  will  you  oppose  me  and  my  government,  and  conlinut 
disaffected  to  it,  under  the  i-nflucnce  of  the  false  and  griiuuflle>'« 
suggeslions  of  those  that  wish  e\il  lo  me?"  Or,  it  mav  be  lak.n 
UKiri' generally ;  (iod,  by  the  |)salmist,  here  reasons  with  sinners 
to  bring  ihem  to  repentance.  "  You  that  go  on  in  the  neglect  of 
Ciod  and  his  worshij),  and  in  contempt  oi  the  kingdom  ol  Christ 
and  his  government,  consider  what  you  do;  "  (1.)  "  You  dcbas* 
voursclves,  for  yon  are  sons  of  men  ;"  (Ihe  word  signifies  man  as 
a  noble  creature;)  "consider  the  dignity  of  your  nature,  und  the 
excellency  of  those  powers  of  reason  with  which  \ou  arc  endued 
and  do  not  act  thus  irrationally,  and  unbecoming  \0nr3elves."  Lei 
Ihe  .SOK.S  of  men  consider  and  shew  themsehes  men.  (2.)  "  You 
di.^ihononr  your  Maker,  and  turn  his  glory  into  shame."  They 
may  well  be  taken  as  God's  own  words,  charging  sinners  with  the 
wrong  ihey  do  him  in  his  honour:  or,  if  David's  words,  glory 
may  be  understood  of  Ciod,  whom  he  called  his  Glon/,  :{.  3. 
Idolaters  are  charged  with  changing  the  glory  of  God  into  shame, 
Rom.  1.20.  All  wilful  sinners  do  so  by  disobeying  the  com 
mands  of  lii,s  law,  despising  the  offers  of  his  grace,  and  giving  that 
affection  and  service  to  the  creature,  whic'n  are  due  to  God  only. 
Those  Ihat  profane  Ciod's  holy  name,  that  ridicule  his  word  and 
ordinances,  and,  while  they  |)rofess  to  know  him,  in  works  deny 
him,  do  what  in  them  lies  to  turn  his  glory  into  shame.  (3.)  "  You 
put  a  cheat  upon  yourselves,  you  love  vanity,  and  seek  after  leasing, 
or  lying,  or  that  which  is  a  lie.  You  are  yourselves  vain  and 
lying,  and  you  love  to  be  so."  Or,  "  You  set  your  hearts  upon  thai 
which  will  prove,  at  last,  but  vanity  and  a  lie:"  they  that  love  the 
world,  and  seek  the  things  Ihat  are  beneath,  love  vanity,  and  seek 
lies;  as  they  also  do  that  please  themselves  with  the  delights  of 
sense,  and  portion  themselves  with  the  wealth  of  this  world  ;  for 
these  will  deceive  them,  and  so  ruin  them.  "  How  long  will  you 
do  this?  Will  you  never  be  wise  for  yourselves,  never  consider 
your  duty  and  interest?  When  shall  it  onee  be?"  Jer.  13.27.  The 
God  of  heaven  thinks  the  ti[ne  long  that  sinners  persist  in  dis- 
honouring him,  and  in  deceiving  and  ruining  themselves. 

2.  He  shews  Ihem  the  peculiar  favour  which  God  has  for  good 
people,  the  special  protection  thev  are  under,  and  the  singular 
privileges  to  which  they  are  entitled,  v.  3.  This  comes  in  here, 
(1.)  As  a  reason  why  they  should  not  oppose  or  persecute  him  that 
is  godly,  or  think  to  run  him  down.  It  is  at  their  peril,  if  they 
offend  one  of  these  little  ones,  whom  God  has  set  apart  for  himselj, 
Malth.18.6.  God  reckons  that  those  who  touch  them  touch  the 
apple  of  his  eye;  and  he  will  make  their  persecutors  to  know  it 
sooner  or  later.  They  have  an  interest  in  heaven,  God  will  hear 
Ihem,  and  therefore  let  none  dare  to  do  Ihem  any  injury,  for  Cind 
will  hear  their  cry,  and  plead  their  cause,  Exod.  22.  23.  It  is 
generally  supposed  that  David  speaks  of  his  own  designation  to 
Ihe  throne;  he  is  the  godly  man,  whom  the  Lord  has  set  apart  for 
Ihat  honour,  and  who  does  not  usurp  it,  or  assume  it  to  himself; 
"  The  opposition,  therefore,  you  give  to  him  and  to  his  advance- 
ment, is  very  criminal,  for  therein  you  fight  against  God,  and  it 
will  be  vain  and  ineffectual."  God  has,  in  like  manner,  set  apart 
the  Lord  Jesus  for  himself,  that  Merciful  One;  and  those  that 
attempt  to  hinder  his  advancement  will  certainly  be  baffled,  for 
the  Father  hears  him  always.  Or,  (2.)  As  a  reason  why  they 
shoidd  themselves  be  good,  and  walk  no  longer  in  the  counsel  of 
Uie  ungodly;  "You  have  hitherto  sought  vanity ;  be  tridy  religious, 
and  you  will  be  tridy  happy,  here  and  for  ever;  for,"  [1.]  "God 
will  secure  to  himself  his  interest  in  you."  The  Lord  has  set  apart 
him  that  is  godly,  every  particular  godly  man,  for  himself,  in  his 
eternal  choice,  in  his  effectual  calling,  in  ihe  special  disposals  of 
his  providence,  and  operations  of  his  grace;  they  are  purified 
unto  him  a  peculiar  people.  Godly  men  are  God's  separated, 
sealed,  ones;  he  knows  Ihem  that  are  his,  has  set  his  image  aiid 
superscription  upon  them;  he  distinguishes  Ihem  v\ith  uncomuion 
favours;  They  shall  be  mine,  saith  the  Lord,  in  that  day  11  hen  J 
make  up  my  jewels.  Know  this;  let  gndly  people  know  il,  and 
let  them  never  alienate  themselves  from  him  to  whom  tle\  are 
thus  appropriated  ;  let  wicked  people  know  it,  and  take  heed  h'.w 
they  hurt  those  whom  God   jirolects.      [■!.]  "Ciod  will  sccuJi;   lo 


PSALMS,  IV. 


von  an  iiifeicsl  in  Iiiiiisilf ;"  tliis  David  speaks  with  application; 
Thi:  Jjonl  wilt  hear  ivlien  I  call  nnto  him.  We  should  think  our- 
selves haj)pv,  if  \-\c  had  the  ear  of  an  earllily  prince;  and  is  it  not 
wcrlh  wliili',  upon  any  terms,  especially  such  easy  ones,  to  gain 
the  ear  of  I  lie  King'  of  kings?  Let  us  know  this,  and  forsake 
Kins;  vanilies  for  our  own  mercies. 

3  lie  waiiis  lliem  apainst  sin,  and  exhorts  them  both  to 
frislili'n  ;m.(I  to  reason  themselves  out  of  it;  (v. 4,.)  "Stand  in 
aire  and  sin  nnt ;"  (Be  an(;ri/  and  sin  nnt,  so  the  LXX,  and  some 
ihink  the  aposlle  takes  that  exhortation  from  him,  Eph.  4.  26.) 
"  commune  with  your  otcn  hearts.  lie  converted;  and,  in  order 
thereunto,  consider  and  fear."  Note,  (1.)  We  must  not  sin,  nor 
miss  our  way,  and  so  miss  our  aim.  ( 2.)  One  good  remedy  against 
sin  is  to  stand  in  awe.  "  Be  moved,"  so  some,  in  opposition  to 
carelessness  and  carnal  securifv.  "Always  keep  up  a  holy  reve- 
rence of  the  2;lory  and  majestv  of  God,  and  aholvdread  of  his  wrath 
and  curse,  and  dare  not  to  provoke  him."  (3.)  One  good  means 
of  preventinix  sin,  and  |)rcserving  a  holy  awe,  is,  to  be  frequent 
and  serious  in  connniining  with  our  own  hearts;  "  Talk  with  your 
hearts;  you  have  a  arcat  deal  to  say  to  them,  they  may  be  spoken 
with  at  any  time,  let  it  not  be  unsaid."  A  thinking  man  is  in  a 
fair  way  to  be  a  wise  and  a  good  man.  "Commune  xvitk your  hearts ; 
examine  them  by  serious  self- re  flection,  that  you  may  acquaint 
yourselves  with  them,  and  amend  what  is  amiss  in  them;  employ 
Ihem  in  solemn  pious  meditations,  let  your  thoughts  fasten  upon 
that  which  is  good,  and  keep  close  to  it.  Consider  your  ways, 
and  observe  the  directions  here  given,  in  order  to  the  doing  of  this 
work  well  and  to  good  purpose."  [1.]  •' Choose  a  solitary  time  ; 
do  it  when  you  lie  awake  upon  your  beds.  Before  you  turn  you, 
to  go  to  sleep  at  night,"  (as  some  of  the  heathen  moralists  have 
directed,)  "  examine  your  consciences  with  respect  to  what  you 
have  done  lliat  day,  particularly  what  you  have  done  amiss,  that 
you  may  repent  of  it.  When  you  awake  in  the  night,  meditate 
upon  God,  and  the  things  that  belong  to  your  peace."  David 
himself  practised  what  he  here  counsels  others  to  do;  (63.  C.)  / 
remeinher  thee  on  my  bed;  upon  a  sick-bed  particularly  we  should 
consider  our  ways,  and  commune  with  our  own  hearts  about  them. 
[2.]  "  Compose  yourselves  into  a  serious  frame;  Be  still.  When 
you  have  asked  conscience  a  question,  be  silent,  and  wait  for  an 
answer;  even  in  unquiet  times,  keep  you  spirits  calm  and  quiet." 

4.  He  counsels  them  to  make  conscience  of  their  duty ;  (r.  5.) 
Offer  to  God  the  sacrifice  of  righteousness.  We  must  not  only  cease 
to  do  evil,  but  learn  to  do  well.  They  that  were  disaffected  to 
David  and  his  government,  would  soon  come  to  a  better  temper, 
and  return  to  their  allegiance,  if  they  would  but  worship  God 
aright:  and  those  that  know  the  concerns  that  lie  between  them 
and  God,  will  be  glad  of  the  Mediator,  the  Son  of  David.  It  is 
required  he-re  from  every  one  of  us,  (1.)  That  we  serve  him; 
"  Pff^^  sacrifices  to  him,  your  own  selves  first,  and  your  best  sa- 
crifices." But  they  must  be  sacrifices  of  righteousness,  good  works ; 
all  the  fruits  of  the  reigning  love  of  God  and  our  neighbour,  and 
all  the  instances  of  a  religious  conversation,  which  are  better  than 
all  burnt-offerings  and  sacrifices.  "  Let  all  your  devotions  come 
from  an  upfight  heart;  let  all  your  alms  be  sacrifices  of  righteous- 
ness." The  sacrifices  of  the  unrighteous,  God  will  not  accept, 
they  are  an  abomination,  Isa.l.ll,  &c.  (2.)  That  we  confide 
in  him.  "  First  mnke  conscience  of  offering  the  sacrifices  of 
righteousness,  and  then  you  are  welcome  to  put  your  trust  in  the 
Lord.  Serve  God  without  any  diffidence  of  him,  or  any  fear  of 
losing  by  him.  Honour  him,  by  trusting  in  him  only,  aiid  not  in 
your  wealth,  or  in  an  arm  of  flesh;  trust  in  his  providence,  and 
lean  not  to  your  own  understanding;  trust  in  his  grace,  and  go 
not  about  to  establish  your  own  righteousness  or  sufficiency." 

In  singing  these  verses,  we  must  preach  to  ourselves  the  doc- 
trine of  the  provoking  nature;  of  sin,  the  lying  vanity  of  the  world, 
and  the  unspeakable  happiness  of  God's  people;  and  we  must 
press  upon  ourselves  the  duties  of  fearing  God,  conversing  with 
our  own  hearts,  and  offering  spiritual  sacrifices;  in  praying  over 
these  verses,  we  must  beg  of  God  grace  thus  to  think,  and  thus*to  do. 


6.  T/iere  be  many  that  say.  Who  will  shew 


tis 


a7iJ/ 


good  ? 


The  good  Man's  Desire 

Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  us.  7.  Thou  hast  put  glad- 
ness in  my  heart,  more  than  in  the  time  t/iat  their 
corn  and  their  wine  increased.  8.  I  will  both  lay 
me  down  in  peace,  and  sleep  ;  for  thou,  LoRii" 
only  makest  me  dwell  in  safety. 

We  have  here, 

I.  The  foolish  wish  of  worldly  people;  'Jliere  be  many  that  say, 
Wiio  will  shew  us  any  good  ?    ^Yho  luill  make  vs  to  see  good  ?  What 

good  they  meant,  is  intimated,  i".  7.  It  was  the  increase  of  their 
corn  and  wine  ;  all  they  desired  was  plenty  of  the  wealth  of  this 
world,  that  they  might  enjoy  abundance  of  the  delights  of  sense. 
Thus  far  they  are  right,  that  they  are  desirous  of  good,  and  soli- 
citous about  it;  but  there  are  these  things  amiss  in  this  wish, 
1.  They  inquire,  in  general,  "  Who  will  make  us  happy?"  but  do 
not  apply  themselves  to  God,  who  alone  can  ;  and  so  they  expose 
themselves  to  be  ill-advised,  and  shew  they  would  rather  be  be- 
holden to  any  than  to  God,  for  they  would  willingly  live  without 
him.  2.  They  inquire  for  good  that  may  hz  seen,  seeming  good, 
sensible  good  ;  and  they  shew  no  concerning  the  good  things  that 
are  out  of  sight,  and  arc  the  objects  of  faith  only.  The  source  of 
idolatry  was  a  desire  of  gods  that  they  might  see,  therefore  they 
worshipped  the  sun ;  but,  as  we  must  be  taught  to  worship  an 
unseen  God,  so  to  seek  an  unseen  good,  2Cor.  4.  18.  We  look, 
with  an  eye  of  faith,  further  than  we  can  see  with  an  eye  of  sense. 
3.  They  hiquire  for  any  good,  not  for  the  chief  good  ;  all  they 
want  is  outward  good,  present  good,  partial  good,  good  meat, 
good  drink,  a  good  trade,  and  a  good  estate;  and  what  are  all 
these  worth,  without  a  good  God,  and  a  good  heart  ?  Any  good 
will  serve  the  turn  of  most  men,  but  a  gracious  soul  will  not  be 
put  off  so.  This  way,  this  wish,  of  carnal  worldlings  is  their  folly, 
and  yet  many  there  he  that  join  in  it ;  their  doom  m  ill  be  accord- 
ingly ;  *'  Son,  remember  that  thou  in  thy  life-time  receivedst  thy 
good  things,  the  penny  thou  didst  agree  for." 

II.  The  wise  choice  which  godly  ))eople  make.  David,  and  the 
p:ous  few  that  adhered  to  him,  dissented  from  that  wish,  and 
joined  in  this  prayer,  Lord,  lift  thou  up  the  light  of  thy  countenance 
upon  vs.  1.  He  disagrees  from  the  vote  of  the  many;  God  had 
set  him  apart  for  himself  by  distinguishing  favours,  and  therefore 
he  sets  himself  apart  bv  a  distinguishing  character.  "  They  are 
for  any  good,  for  worldly  good,  but  so  am  not  I;  I  will  not  say  as 
they  say;  any  good  will  not  serve  my  turn;  the  wealth  of  the 
world  will  never  make  a  portion  for  my  soul,  and  therefore  I  can- 
not take  up  with  it."  2.  He  and  his  friends  agree  in  their  choice 
of  God's  favour  as  their  felicity,  that  is  it  which,  in  their  account, 
is  Iiettcr  than  life  and  all  the  comforts  of  life. 

(1.)  That  is  it  which  they  most  earnestly  desire  and  seek  after ; 
this  is  the  breathing  of  their  souls,  "  Lord,  lift  thou  up  the  light 
of  thy  countenance  upon  us ;  most  are  for  other  things,  but  we  are 
for  tliis."  Good  people,  as  they  are  distinguished  by  their  prac- 
tices, so  they  are  by  their  prayers,  not  the  length  and  language 
of  them,  but  the  faith  and  fervency  of  them;  they  whom  God  has 
set  apart,  have  a  prayer  by  themselves,  which,  though  others  may 
speak  the  words  of  it,  they  only  offer  up  in  sincerity;  and  this  is 
a  prayer  which  they  all  say  Amen  to;  "  Lord,  let  us  have  thy 
favour,  and  let  us  know  that  we  have  it,  and  we  desire  no  more  ; 
that  is  enough  to  make  us  happy.  Lord,  be  at  peace  with  us, 
accept  of  us,  manifest  thyself  to  us,  let  us  be  satisfied  of  thy 
loving-kindness,  and  we  will  be  satisfied  with  it."  Observe, 
Though  David  speaks  of  himself  only,  in  the  7th  and  8th  verses, 
he  speaks,  in  this  prayer,  for  others  also,  "upon  us,"  as  Christ 
taught  us  to  pray,  "  Our  Father."  All  the  saints  come  to  tin; 
throne  of  grace  on  the  same  errand,  and  in  this  they  are  one, 
they  all  desire  God's  favour  as  their  chief  good.  We  sliould  hc!.' 
it  for  others  as  well  as  for  ourselves,  for  in  God's  favour  there  is 
enough  for  us  all,  and  we  shall  have  never  the  less  for  others 
sharing  in  what  we  have. 

(2.)  That  is  it  in  which,  above  any  thing,  they  rejoice;  {v.'i.) 
"  Thnn  hast  bei'cby  often  pvJ  gladness  into  riy  heart;  not  onlj 


PSALMS,  IV,  V. 


sTippnrti'.l  and  rcficshcd  me,  but  filled  me  with  joy  unspeakable; 
t:  <l  ll'.ei<  fore  lluit  is  it  wliidi  1  will  still  pursue,  which  I  will  seek 
Mler  all  llie  (lays  of  iiiv  life."  When  tiod  puis  grace  in  the  heart, 
lie  puts  gladucss  in  the  heart;  nor  is  aiiv  joy  comparable  to  that 
whith  giiuious  souls  have  in  the  comnuinicatious  of  the  divine 
fav(i»r,  no,  nut  the  joy  of  harvest,  of  a  plentiful  harvest,  when  the 
corn  and  wine  increase.  This  is  gladness  in  the  heart,  inward, 
soliil,  substantial,  joy.  The  mirth  of  worldly  people  is  but  a  flash, 
a  shadow;  even  in  laughter  tlieir  licart  is  sorrowful,  I'rov.  14.  13. 
"  Thou  hast  jrii'en  gladness  in  my  heart;  so  the  word  is.  True 
joy  is  God's  gift,  not  as  the  world  f/ivclh,  John,  14.27.  The' saints 
have  no  r-cason  to  envy  carnal  worldlings  their  mirth  and  joy,  but 
should  pity  them  rather,  for  they  may  know  better,  and  will  not. 

(3.)  I'nat  is  it  which  they  entirely  confide  in,  and  in  that  confi- 
dence they  are  always  easy,  v.  8.  He  had  laid  him  down,  and  slept, 
(3.5.)  and  so  he  will  still;  "  /  uz'//  lay  me  down  (having  the 
assurance  of  thy  favour)  in  peace,  and  with  as  much  pleasure  as 
those  whose  corn  and  wine  increase,  and  who  lie  down  as  Boaz 
did  in  his  threshing-floor,  at  the  end  of  the  heap  of  corn,  to  sleep 
there  when  his  heart  ivas  merry;  (Kutli,  3.  7)  for  thoii  only 
makest  me  to  dwell  in  safety.  Though  I  am  alone,  yet  I  am  not 
alone,  for  God  is  with  me;  though  I  have  no  guards  to  attend  me, 
the  L(nd  alone  is  sufficient  to  protect  me;  he  can  do  it  himself 
when  all  other  defences  fail."  If  he  have  the  light  of  God's  coun- 
tenance, [1.]  He  can  enjoy  himself.  His  soul  returns  to  God, 
and  reposes  itself  in  him  as  its  Rest,  and  so  he  lays  him  down, 
and  sleeps  in  peace.  He  has  what  he  would  have,  and  is  sure  that 
nothing  can  come  amiss  to  him.  (2.)  He  fears  no  disturbance 
from  his  enemies,  sleeps  quiet,  and  is  very  secure,  because  God 
himself  has  undertaken  to  keep  him  safe.  When  he  comes  to  sleep 
the  sleep  of  death,  and  to  lie  down  in  the  grave,  to  make  his  bed 
in  the  darkness,  he  will  then,  with  good  old  Simeon,  depart  in 
peace,  (Luke,  2.  29.)  being  assured  that  God  will  receive  his 
BonI,  to  be  safe  uith  himself,  and  that  his  body  also  shall  be  made 
to  dwell  in  safety  in  the  grave.  (3.)  He  commits  all  his  affairs 
to  God,  and  contentedly  leaves  the  issue  of  them  with  him.  It  is 
said  of  the  husbandman,  that,  having  cast  his  seed  into  the  ground, 
he  sleeps  and  rises  night  and  day,  and  the  seed  sjirings  and  grows 
up,  he  knows  not  hoiv,  Mark,  4.  '20,  27.  So  a  good  man,  having, 
by  faith  and  prayer,  cast  his  care  upon  God,  sleeps  and  rests 
night  and  day,  and  is  very  easy,  leaving  it  to  his  God  to  perform 
all  things  for  him,  and  prepared  to  welcome  his  holy  will. 

In  singing  these  verses,  and  praying  over  them,  let  us,  with  a 
holy  contempt  of  the  wealth  and  pleasure  of  this  world,  as  in- 
sufficient to  make  us  happy,  earnestly  seek  the  favour  of  God, 
and  pleasingly  solace  ourselves  in  that  favour;  and,  with  a  holy 
indifferency  about  the  issue  of  all  our  worldlv  concerns,  let  us 
commit  ourselves  and  all  our  affairs  to  the  eon-duct  and  custody  of 
the  Divine  Providence,  and  be  satisfied  that  all  shall  be  made  to 
work  for  good  to  us,  if  we  keep  ourselves  in  the  love  of  God. 

PSALM  V. 

This  psalm  is  a  prayer,  a  solemn  address  to  God,  at  a  time  when  the  psatmist 
was  brouglit  into  distress  by  the  nialice  of  his  enemies;  many  such  times 
passed  over  David,  nay,  there  was  scarcely  any  time  of  his  life  to  which  this 
psalm  may  not  be  accommodated  ;  for  in  this  lie  was  a  type  of  Christ,  that  tie 
was  continvalhj  beset  with  enemies ;  and  his  powerful  and  prevalent  appeals 
to  God,  when  he  vms  so  beset,  pointed  at  Clirist's  dipendence  on  his  Father, 
and  triumphs  over  the  poirers  of  darhiess,  in  the  midst  if  his  sufferings.  In 
this  psalm,  I.  David  settles  a  correspondence  between  his  soul  and  God, 
promising;  to  pruy,  and  promising  himself  that  God  leould  certainly  hear 
him,  V.  1 .  .3.  li.  He  gives  to  God  the  glory,  and  takes  to  liimself  the  com- 
fort, of  God's  holiness,  r.4..C.  ///.  He  declares  his  resolution  to  Iceep 
close  to  the  public  worship  of  God,  v.  7.  IV.  He  prayed,  1.  For  himself , 
tliat  God  would  guide  him,  r.  8.  2.  Against  his  enemies,  that  God  would 
destroy  them,  v. !),  10.  3.  For  all  the  people  of  God,  that  God  would  give 
them  joy,  and  keep  them  safe,  V.  It.  12.  And  this  is  all  of  great  use  to  direct 
us  in  prager. 

To  the  chief  musician  upon  Nehilolh.     A  psalm  of  David. 

1.  /^  IVE  ear  to  my  words,  O  Lord,  consider 
\.X  my  meditation.    2.  Hearken  unto  the  voice 

vol .  u.  7  i 


Prayer. 

of  my  cry,  my  King,  and  my  God :  for  unto  ihei- 
will  I  pray.  3.  My  voice  shalt  thou  hear  in  the 
morning-,  O  Lord;  in  the  morning  Avill  I  direct 
mt/  j}iaijcr  unto  thee,  and  Avill  look  up.  4.  For 
thou  art  not  a  God  that  hath  pleasure  in  wicked- 
ness :  neither  shall  evil  dwell  with  thee.  5.  The 
foolish  shall  not  stand  in  thy  sight:  thou  hatest 
all  workers  of  ini(juity.  6.  Thou  shalt  destroy 
them  that  speak  leasing  :  the  Lord  will  abhor  the 
bloody  and  deceitful  man. 

The  title  of  this  psalm  has  nothing  in  it  peculiar,  but  that  it  is 
said  to  be  upon  Nehiloth,  a  word  no  where  else  used.  It  is  con- 
jectured, (and  it  is  but  a  conjecture,)  that  it  signifies  joj'nrf-instru- 
ments,  with  which  this  |)salm  was  sung,  as  A^'e^rj'nof A  was  supposed 
to  signify  the  s/)7'»f/erf-instrumcnts. 

In  these  verses,  David  had  an  eye  to  God, 

I.  As  a  prayer-hearing  God  ;  such  he  has  always  been,  ever 
since  men  began  to  call  upon  the  name  of  the  Lord,  and  yet  is 
still  as  ready  to  hear  prayer  as  ever.  Observe  how  David"  here 
styles  him,  O  Lord;  (f.1,3.)  Jehovah,  a  self-existent,  self-suf- 
ficient, Being,  vhom  we  are  bound  to  adore,  and,  "  tny  King 
and  my  God,  ((•.2.)  whom  I  have  avouched  for  my  God,  to 
whom  I  have  sworn  allegiance,  and  under  whose  protection  I  have 
put  myself  as  my  King."  We  believe  that  the  God  we  pray  to  is 
a  King  and  a  God,  King  of  kings,  and  God  of  gods;  but  that  is 
not  enough,  the  most  commanding  encouraging  principle  of 
prayer,  and  the  most  powerful  prevailing  plea  in  prayer,  is,  to 
look  upon  him  as  our  King  and  our  God,  whom  we  lie  under 
peculiar  obligations  to,  and  whom  we  have  peculiar  expectations 
from.     Now  observe, 

1.  What  Davifl  here  prays  for,  which  may  encourage  our  faith 
and  hopes,  in  all  our  addresses  to  God.  If  we  pray  fervently, 
and  in  faith,  we  have  reason  to  hope,  (1.)  That  God  will  take 
cognizance  of  our  case,  the  representation  we  make  of  it,  and  the 
requests  we  make  upon  it ;  for  so  he  prays  here ;  Give  car  to  my 
words,  O  Lord.  Though  God  is  in  heaven,  he  has  an  ear  open 
to  his  people's  prayers,  and  it  is  not  heavy,  that  he  cannot  hear. 
Men,  perhaps,  will  not,  or  cannot,  hear  us;  our  enemies  are  sn 
haughty,  that  they  will  not,  our  friends  at  such  a  distance,  that 
they  cannot;  but  God,  though  high,  though  in  heaven,  can,  and 
will.  (2.)  That  he  will  take  it  into  his  wise  and  compassionate 
consideration,  and  will  not  slight  it,  or  turn  it  off  with  a  cursorv 
answer;  for  so  he  prays.  Consider  my  nieditation.  David's 
prayers  were  not  his  words  only,  but  his  meditations;  as  medita- 
tion is  the  best  preparative  for  prayer,  so  prayer  is  the  best  issu( 
of  meditation.  Meditation  and  prayer  should  %o  together,  19. 14, 
It  is  when  we  thus  consider  our  prayers,  and  then  only,  that  we 
may  expect  that  God  will  consider  ihem,  and  take  that  to  his 
heart  which  comes  from  our's.  (3.)  That  he  will,  in  due  time, 
return  a  gracious  answer  of  peace :  for  so  he  prays,  (u.  2.) 
Hearken  tn  the  voiite  of  my  cry.  His  prayer  was  a  cry,  it  was 
the  voire  of  his  cry,  which  denotes  fervency  of  affection,  and 
importunity  of  expression ;  such  effectual  fervent  prayers  of  a 
righteous  man  avail  much,  and  do  wonders. 

2.  What  David  here  promises,  as  the  condition  on  his  part  to 
be  performed,  fulfilled,  and  kept,  that  he  might  obtain  this  gra- 
cious acceptance;  this  may  guide  and  govern  us  in  our  addresses 
to  God,  that  we  may  present  ihenj  aright,  for  we  ask,  and  have 
not,  if  we  ask  amiss. 

Four  tilings  David  here  promises,  and  so  must  we. 

(1.)  That  he  will  pray,  that  he  will  make  conscience  of  it,  and 
make  a  business  of  it;  unto  thee  will  I  pray.  "  Others  live  with- 
out prayer,  but  I  Avill  pray."  Kings  on  their  own  thrones  (so 
David  was)  must  be  beggars  at  God's  throne.  "  Others  pray  to 
strange  gods,  and  expect  relief  from  them,  but  to  thee,  to  t  e 
only,  will  I  pray."  The  assurances  God  has  given  us  of  is 
readiness  to  hear  prayer,  shou';!  confirm  our  rcKoliition  tJ 
and  die  praying. 


(2.)  That  lie  will  pray  In  the  muniing  :  liis  praviiia  voice  shall 
be  heard  then,  and  then  shall  his  prayer  he  diietted,  that  shall  he 
the  date  of  his  kilers  to  heaven;  "  Morning-,  and  evenins:,  and 
at  noon,  will  I  )irav,  nay,  seven  times  a  dav,  will  I  praise  thee  ;" 
l)Ut  cerlaiiilv,  morning-prayer  is  especially  (inr  du,ty;  we  are  the 
fittest  for  (irayer,  wiien  we  are  in  the  most  fresh,  and  lively,  and 
conip<isi>(!,  franie,  <rot  clear  of  the  slmidicrs  of  the  nicfht,  re\  ived  hy 
tlieiM,  and  not  yet  filled  with  the  husiiiess  of  ihe  (iav.  We  ha\e 
then  most  need  of  praver,  considerinsj  the  d;u!ii'ors  and  tempta- 
tions of  the  day  to  \\liich  we  are  exposed,  and  aoainst  \\hicli  we 
are  concerned,  by  faith  and  prayer,  to  fetch  in  fn  sh  supplies  of 
grace. 

(3.)  That  he  will  have  his  eye  single,  and  his  heart  iiitant,  in 
the  duty;  /  iiill  direct  my  prayer,  as  a  marksman  directs  his 
arrow  to  the  white;  with  such  a  fixedness  and  steadiness  of  mind 
should  we  address  ourselves  to  God.  Or,  as  we  direct  a  letter  to 
a  friend  at  such  a  place,  so  must  we  direct  our  prayers  to  God  as 
our  Father  in  heaven  ;  and  let  us  always  send  them  bv  the  f.ord 
Jesus,  the  great  Mediator,  and  then  they  will  he  sure  not  to 
miscarrv.  All  our  prayers  must  be  directed  to  God;  his  honour 
and  glory  must  be  aimed  at  as  our  highest  end,  in  all  our  prayers ; 
let  our  first  petition  be.  Hallowed,  Glorified,  be  thy  name ;  and 
then  we  may  be  sure  of  the  same  gracious  answer  to  it  that  was 
given  to  Christ  himself,  /  have  glorified  it,  and  I  will  glorify  it 
yet  again. 

(4.)  That  he  will  patiently  wait  for  an  answer  of  peace ;  "  I  will 
look  up;  will  look  after  my  prayers,  and  hear  what  God  the  Lord 
will  speak,  (il.5.  8.  Hab.  2.1.)  that,  if  he  grant  what  I  asked,  I 
may  be  thankful,  if  he  deny,  I  may  be  patient,  if  he  defer,  I 
may  continue  to  pray  and  wait,  and  may  not  faint.'  We  must 
look  vp,  or  look  out,  as  he  that  has  shot  an  arrow  looks  to  see 
how  near  it  has  come  to  the  mark.  We  lose  mucli  of  the  comfort 
of  our  prayers,  for  want  of  observing  the  returns  of  them.  Thus 
praying,  thus  waiting,  as  the  lame  man  looked  steadfastly  on  Peter 
and  John,  (Acts,  3.4.)  we  may  expect  that  God  will  give  ear  to 
our  words,  and  consider  them,  and  to  him  we  may  refer  ourselves, 
as  David  here,  who  does  not  pray,  "  Lord,  do  this,  or  the  other, 
for  me ;"  but,  "  Hearken  to  me,  consider  my  case,  and  do  in  it  as 
seemeth  good  unto  thee." 

II.  As  a  sin-hating  God,  j).  4.  .6.  David  takes  notice  of  this, 
1.  As  a  warning  to  himself,  and  all  other  praying  people,  to  re- 
member fliat,  as  the  God  with  whom  we  have  to  do  is  gracious 
and  merciful,  so  he  is  pure  and  holy;  though  he  is  ready  to  hear 
prayer,  yet,  if  we  regard  iniquity  in  our  heart,  he  will  not  hear 
our  prayers,  6f).  18.  2.  As  an  encouragement  to  his  prayers 
against  his  enemies;  they  were  wicked  men,  and  therefore  ene- 
mies to  God,  and  such  as  he  had  no  pleasure  in.     See  here, 

(1.)  The  holiness  of  God's  natiue ;  when  he  savs,  Thou  art 
not  a  God  that  has  pleasure  in  wic/tedncss,  lie  means,  "  Thou  art 
a  God  that  hates  it,  as  directly  contrary  to  lliine  infinite  purity 
sjnd  rectitude,  and  holy  will."  Though  the  workers  of  iniquity 
prosper,  let  none  thence  infer,  that  God  has  pleasure  in  wicked- 
ness, no  not  in  that  by  which  men  pretend  to  honour  him,  as 
those  do  that  hate  tlieir  brethren,  and  cast  Ihem  out,  and  say, 
Let  the  Lord  he  glorified.  God  has  no  pleasure  in  wickedness, 
thouah  covered  with  a  cloak  of  relioion.  Let  those,  therefore,  who 
delight  in  sin,  know  that  God  has  no  delight  in' them;  nor  let  any 
say,  when  he  is  tenq-.ted,  lam  tempted  nf  God,  for  God  is  not 
the  Aullior  of  sin,  neither  shall  eeil  dwell  with  him  ;  it  shall  not 
always  be  countenanced,  and  suffered  to  prosper.  Dr.  Ham- 
nionfl  thinks  this  refers  to  that  law  of  Moses,  which  would  not 
perniil  straiiirers,  who  persisted  in  their  idolatry,  to  dwell  in  the 
land  of  Israel. 

(-2.)  The  justice  of  his  government ;  The  foolish  shall  not  stand 
■in  his  sight,  shall  not  be  smiled  upon  by  him,  nor  admitted  to 
attend  upon  him,  nor  shall  they  be  acquitted  in  the  judgnient  of 
the  great  day.  The  workers  of  iniquity  are  very  foolish.  Sin  is 
folly,  and  sinners  are  the  greatest  of  all  fools;  not  fools  of  God's 
making,  those  are  to  be  pitied,  he  liafes  nothing  that  he  has  made 
but  fools  of  their  own  makinir,  and  those  he  hates.  AVickcd  peo- 
t'le  hate  God,  justly  llienfoie   are   lh<'y  hated  of  him,  and  it  will 


,  V.  Devout  Confidence, 

be  their  endless  misery  and  ruin.  "  Those  whom  thou  hafest, 
thou  phalt  destroy;  particularly  two  sorts  of  sinners,  who  are  here 
marked  for  destruction.  [1.]  Those  that  are  fools,  that  speak 
leasing  or  lying,  and  that  are  deceitful.  There  is  a  particular 
emphasis  laid  on  these  sinners,  (Rev.  21.  8.)  All  liars,  and 
(cA.22. 15.)  Whosoever  loves  and  inakes  a  lie;  nothing  is  more 
contrary  than  this,  and  therefore  nothing  more  hateful,  to  the  God 
ot  truth.  [2.]  Those  that  are  cruel;  Thou  wilt  alihor  the  bloody 
man;  for  inhumanity  is  no  less  contrary,  no  less  hateful,  to  the 
(jod  of  mercy,  whom  mercy  pleases.  Liais  and  murderers  are  in 
j  a  ))articular  manner  said  to  resemble  the  Devil,  and  to  be  his 
children,  and  therefore  it  may  well  be  expected  that  God  should 
abhor  them.  These  were  the  characters  of  David's  enemies;  and 
.such  as  these  are  still  the  enemies  of  Christ  and  his  church,  men 
perfectly  lost  to  all  virtue  and  honour;  the  worse  they  are,  the 
surer  we  may  be  of  their  ruin  in  due  time. 

In  sinning  these  verses,  and  praying  them  over,  we  must  engage 
and  stir  np  ourselves  to  the  duty  of  prayer,  and  encourage  our- 
sehes  in  it,  because  we  shall  not  seek  the  Lord  in  vain;  and  must 
express  our  detestation  of  sin,  and  our  awful  expectation  of  that 
day  of  Christ's  appearing,  which  will  be  the  day  of  the  perdition 
of  ungodly  men. 

7.  But  as  for  me,  I  will  come  into  thy  house  in 
the  inultilnde  of  thy  mercy;  and  in  thy  fear  will 
I  worship  toward  thy  holy  temple.  8.  Lead  me, 
O  Lord,  in  thy  righteousness,  because  of  mine 
enemies  ;  make  thy  way  straight  before  my  face. 

9.  For  there  is  no  faithfulness  in  their  mouth  ; 
their  inward  part  is  very  wickedness;  their  throat 
is  an  open  sepulchre;  they  flatter  with  their  tongue. 

10.  Destroy  thou  them,  O  God;  let  them  fall  by 
their  own  counsels;  cast  them  out  in  the  mullitiide 
of  tlieir  transgressions  ;  for  they  have  rebelled 
against  thee.  11.  But  let  all  those  that  put  flitir 
trust  in  thee  rejoice:  let  thein  ever  shout  for  joy, 
because  thou  defendest  them:  let  them  also  lluit 
love  thy  name  be  joyfid  in  thee.  12.  For  thou. 
Lord,  wilt  bless  the  righteous  ;  with  favour  wilt 
thou  compass  him  as  u-ith  a  shield. 

In  these  verses,  David  gives  three  characters;  of  himself,  of  his 
enemies,  and  of  all  the  people  of  God  ;  and  subjoins  a  prayer  to 
each  of  them. 

I.  He  gives  an  account  of  himself,  and  prays  for  himself,  v.  7,  8. 
1.  He  is  steadfastly  resolved  to  keep  close  to  God  and  to  his 
worship.  Sinners  go  away  from  God,  and  so  make  themselves 
odious  to  his  holiness,  and  obnoxious  to  his  justice;  "  But  as  for 
me,  that  shall  not  keep  me  from  thee."  God's  holiness  and  justice 
are  so  far  from  being  a  terror  to  the  upright  in  heart,  to  drive  them 
from  God,  that  they  are  rather  by  them  invited  to  cleave  to  him. 
David  resolves,  (l.)To  worship  God,  to  pay  his  homage  to  him,  and 
give  unto  God  the  glory  due  unto  his  name.  (2.)  To  worship  him  pub- 
licly;  "  Lrvill  come  intothy  /(o?;se,  the  courts  of  thy  house,  to  worship 
there  with  other  thy  faithful  worshippers."  Davidwas  much  in  secret 
worship,  prayed  often  alone,  {v.  2,  3.)  and  yet  was  very  constant  and 
devout  in  his  attendance  on  the  sanctuary.  The  duties  of  the  closet 
arc  designed  to  prepare  us  for,  not  excuse  us  from,  public  ordi- 
nances. (3.)  To  worship  him  reverently,  and  with  a  due  sense  of 
the  infinite  distance  there  is  between  God  and  man;  "  Ln  thy  feat 
will  I  worship,  w  ith  a  holy  awe  of  God  upon  my  spirit,"  Heb.  12. 
28.  God  is  greatly  to  be  feared  by  all  his  worshippers.  (4.)  To 
take  his  encouragement,  in  worship,  from  God  himself  only.  [1.] 
From  his  infinite  mercy:  it  is  in  the  multitude  ol  God's  mercy, 
(the  inexhaustible  treasures  of  mercy  that  arc  in  God,  and  the  in- 
numerable proofs  and  instances  of  it  which  we  receive  from  him,! 
that  David  confides,  and  not  in  any  nnrit  or  righteousness  of  \Ai 


PSA  I.MS.  V,  VI. 


Iniprerations 


own .  ill  Ill's  :i|)|)ri>iicl;rs  to  CJod.  Tlic  mcr,./  of  find-  shjul.'i  rver  be 
tlio  ton  mini  ion  both  of  our  hopes,  ;\ihI  of  oiii-  joy,  in  every  tiling 
whcroiii  «c  have  to  do  with  him.  [2.]  I'roni  the  instituted  niediuni 
of  worsliip,  which  was  then  llie  leniplo,  here  called  ih«  temple  of 
Ids  holiness,  as  a  tvpe  of  Christ,  the  c;reat  and  only  Mediator,  who 
sanelifies  the  service,  as  the  temple  sanctified  the  5jold,  and  to 
ivjioni  \\c  must  have  an  eye  in  all  our  devotions,  as  they  then  had 
to  the  temple.  2.  He  earnestly  prays  thai  God,  by  his  erace,  would 
guide  and  preserve  him  always  in  the  way  of  his  duty;  fr.8.) 
Lead  vie  in  thy  liciliteonsness,  hvcavse  of  wine  enemies,  Ilebr. 
"  beeatise  of  those  nhich  observe  me,  which  watch  for  my  haltins:, 
and  seek  occasion  against  me."  See  here,  ( 1 .)  The  good  use  which 
David  made  of  the  malice  of  his  enemies  against  him  ;  the  more 
curious  they  were  in  spying  faults  in  him,  that  they  might  have 
whereof  to  accuse  him,  the  more  cautious  he  was  to  avoid  sin  and 
all  appearances  of  it,  and  the  more  solicitous  to  be  always  found 
in  the  good  way  of  God  and  duty.  Thus,  by  wisdom  and  grace, 
good  may  come. out  of  evil.  (2.) The  right  course  which  David 
took  for  the  baffling  of  those  who  sought  occasion  against  him  :  he 
committed  himself  to  a  divine  guidance,  begged  of  God,  both  by 
his  providence  and  by  his  grace,  to  direct  him  in  the  right  way,  and 
keep  him  from  turning  aside  out  of  it,  at  any  time,  in  anv  instance 
whatsoever,  that  the  most  critical  and  captious  of  his  enemies, 
like  Daniel's,  might  find  no  occasion  against  him.  The  way  of 
our  duty  is  here  called  God's  way  and  his  ri(/litPovs7iess,  because 
he  prescribes  to  us  by  his  just  and  holy  law  s,  w  hich  if  we  sincerely 
set  before  us  as  our  rule,  we  may  in  faith  beg  of  God  to  direct  us 
in  all  particular  cases.  How  this  prayer  of  David's  was  answered 
to  him,  see  1  Sam.  18.  14, 15. 

H.  He  gives  an  account  of  his  enemies,  and  prays  against  them, 
r.  9, 10.  1.  If  his  account  of  them  be  true,  as,  no  doubt,  it  is, 
they  liave  a  very  bad  character  ;  and  if  thev  had  not  been  bad 
men  indeed,  they  could  not  have  been  enemies  to  a  man  after 
God's  own  heart.  He  had  spoken  (v. 6.)  of  God's  hating  the 
bloody  and  deceitful  man  ;  "Now,  Lord,"  says  he,  "  that  is  the 
character  of  my  enemies:  they  are  deceitful,  there  is  no  trusting 
them,  for  there  is  no  faithfulness  in  their  mouth."  They  Ihoiight 
it  was  no  sin  to  tell  a  deliberate  lie,  if  it  might  but  blemish  David, 
and  make  him  odious;  "  Lord  lend  me,"  says  he,  (v. 8.)  "for 
such  as  these,  are  the  men  I  have  to  do  with,  against  whose  slan- 
ders innocency  itself  is  no  security.  Do  they  speak  fair?  Do  they 
talk  of  peace  and  friendship ?  T/iey  flatter  vith  their  tonyves ; 
it  is  designed  to  cover  their  malice,  and  to  gain  their  point  the 
more  securely.  Whatever  tliev  pretend  of  religion  or  friendship, 
two  sacred  things,  thev  are  true  to  neither,  their  inward  part  is 
wickedness  itself,  it  is  very  wickedness.  They  are  likewise  bloody, 
for  their  throat  is  an  open  sepulchre,  cruel  as  the  grave,  gaping  to 
devour  and  to  swallow  up  ;  insatiable  as  the  grave,  which  never 
says,  ••Ilisenovffh,"  Prov.30.1.5,lG.  This  is  quoted,  (Rom.  3. 13.) 
to  shew  the  general  corruption  of  mankind,  for  they  are  all  natu- 
rally prone  to  malice.  Tit.  3.  3.  The  grave  is  opened  for  them 
all,  and  yet  they  arc  as  open  graves  to  one  another.  2.  If  his  prayer 
against  them  be  heard,  as,  no  doubt,  it  is,  thev  are  in  a  bad  condi- 
tion. As  men  are,  and  do,  so  they  must  expect  to  fare.  He  prays 
to  God  to  destroy  them,  according  to  what  he  had  said,  ( i'.  0.) 
"Thou  shalt  destroy  men  of  this  character."  So  let  them  frill ; 
and  sinners  would  soon  throw  themselves  into  ruin,  if  thev  were  let 
alone.  The  psalmist  pravs  that  God  would  cast  them  out  of  his 
protection  and  favour,  out  of  the  heritage  of  the  Lord,  out  of  the 
land  of  (be  living ;  and  woe  to  those  M'hom  God  casts  out.  They 
have  by  their  sins  deserved  destruction  ;  there  is  enough  to  justify 
God  in  their  utter  rejection  ;  "  Cast  them  ovt  in  the  multitude  of 
their  transyressions  liy  which  thev  have  filled  up  the  measure  of 
their  iniquity,  and  are  become  ripe  for  ruin."  Persecuting  God's 
servants,  fills  the  measure  as  soon  as  anv  thing,  iThess.  2. 1-5,  Ifi. 
Nay,  they  may  be  easily  made  io  fall  by  their  oirn  counsels;  that 
which  they  do,  to  secure  themselves,  and  do  mischief  to  others^by 
the  over-ruling  providence  of  God,  may  be  made  a  means  of  their 
dcstniction,  7.  15 — 9.15.  He  pleads,  "They  have  rebelled 
tgainst  thee:  had  they  baen  only  nane  enemies,  I  cciild  safely 
fcavc  forgiven  them  ;  but  tiiey  are  rebeli  s-rainst  God,  bis  crown 


and  di^c.»*y  ;  (hey  oppose  hu  government,  and  will  not  repent,  (4 
give  him  glory,  and  therelore  1  plainly  foresee  their  ruin."  H:i 
prayer  for  their  destruction  comes  not  from  a  spirit  of  revenge,  bii! 
from  a  spirit  of  prophecy,  by  w  hich  he  foretold.  That  all  who  reha 
against  God  will  certainly  he  destroved  liy  their  own  counsels.  .'; 
it  is  a  righteous  thing  with  God  to  recompense  tribulation  t\ 
them  that  trouble  his  people,  as  we  arc  told  it  is,  (2Thess.  1.0.; 
we  pray  it  may  be  done,  whenever  we  pray,  Father,  thy  wiH 
be  done. 

III.  He  gives  an  account  of  the  people  of  God,  and  prays  fot 
them,  concluding  with  an  assurance  of  their  bliss,  which  he 
doubted  not  of  his  own  interest  in.      Observe, 

1.  The  description  he  gives  of  God's  people.  They  are  the 
righteous;  (v.V2.)  for  they  put  their  trust  in  God,  are  welt- 
assured  of  his  power  and  all-sufficiency,  venture  their  all  upon  his 
promise,  and  are  confident  of  his  protection  in  the  way  of  their 
duty;  ai\<\  they  love  his  name,  are  well-pleased  wilh  all  that  by 
which  God  has  made  himself  known,  and  take  deliglil  in  iheir 
acquaintance  with  him.  This  is  true  and  pure  religion,  to  liie  a 
life  of  complacency  in  God,  and  dependence  on  him. 

2.  His  prayer  for  them ;  "  Let  them  rejoice  ;  let  thein  have  cause 
to  rejoice,  and  hearts  to  rejoice  ;  fill  them  with  joy,  with  great Jov 
and  unspeakable  ;  let  them  shout  for  joy,  with  constant  joy  and 
perpetual,  let  them  ever  shout  for  joy,  with  holy  joy,  and  that 
which  terminates  in  God  ;  let  them  be  joyful  in  thee,  in  thy  favour, 
in  thy  salvation  ;  not  in  any  creature.  Let  them  rejoice  because 
thou  coverest  them,  orovershadowest  them,  dwellest  among  them. " 
Perhaps  it  is  an  allusion  to  the  pillar  of  cloud  and  fire,  which  was 
to  Israel  a  visible  token  of  God's  special  presence  with  them,  and 
the  special  protection  they  were  under.  Let  iis  learn  of  David  to 
pray,  not  for  ourselves  only,  but  for  others;  for  all  good  peoj)le, 
for  all  that  trust  in  G(>d,  and  love  his  name,  though  not  in  every 
thing  of  our  mind,  or  in  our  interest.  Let  all  that  are  entitled  to 
God's  promises,  have  a  share  in  our  prayers  ;  grace  be  with  all 
that  love  Christ  in  sincerity.     This  is  to  concur  wiih  God. 

3.  His  comfort  concerning  them,  j'.  12.  Therefore  he  takes 
them  info  his  prayers,  because  they  are  God's  peculiar  people  ; 
therefore  he  doubts  not  but  his  prayers  shall  be  heard,  and  thev 
shall  always  rejoice  ;  for,  (l.)They  are  happy  in  the  assurance  oi 
God's  blessing ;  Thou,  Lord,  vilt  bless  the  righteous ;  v\ilt  com- 
mand a  blessing  upon  them.  Thon  hast  in  thy  word  pronounced 
them  Wessed,  and  therefore  wilt  make  them  truly  so.  Those  vh'iin 
thou  blessesf,  they  are  blessed  indeed."  (2.)  "They  are  safe  under 
the  protection  of  thy  favour;  with  that  thou  wilt  eroicn  him,"  so 
some  read  it;  "  it  is  his  honour,  it  will  be  to  him  a  diadem  01 
beauty,  and  make  him  truly  great:  with  that  thou  wilt  compass 
him,  wilt  surround  him  on  every  side  as  with  a  shield."  ,\  shield, 
in  war,  guards  only  one  side,  but  the  favour  of  God  is  to  the  saints 
a  defence  on  every  side  ;  like  the  hedge  about  .Tob,  round  about, 
so  that,  while  they  keep  themselves  under  the  divine  protection, 
they  are  entirely  safe,  and  ought  to  be  entirely  satisfied. 

In  singing  these  verses,  and  praying  them  over,  we  must  by  faith 
put  ourselves  under  God's  guidance  and  care,  and  then  please 
ourselves  with  his  mercy  and  grace,  and  wilh  the  prospect  of 
Crod's  triumphs,  at  last,  over  all  his  enemies,  and  his  |)eople's 
triiimi)hs  in  him  and  in  his  salvation. 

PSALM  VI. 

Ditvid  V11.1  (I  tvccphif:  projthft  ns  well  us  Jircminh,  and  this  psalm  is  one  of  his 
lti}iic7itafions:  r'tthry  it  irn<t  pciiin'tt  in  a  thnt\  or,  a ,  least.  C'llcvlafcd  for  a 
time,  of  frrcot  trouUc.  Imlh  outu-arii  and  inward.  Is  any  afflicted?  Is  any 
sick  ?  Let  him  sins:  this  psalm.  The  method  of  this  psalm  is  rcry  observable, 
and  irhat  ire  shall  often  meet  vith.  He  begins  with  doleful  complaints,  but 
ends  nilh  juiifiil  praixes  ;  like  Hannah,  who  tfcnt  to  jiraiiir  irilh  a  sorroafnl 
spirit,  bat,  irhen  she  bad  jirai/ed,  went  her  way,  and  her  cainitniance  was  nn 
more  sad.  'Ikree  things  the  psalmift  is  here  eomplrtining  of;  I.  Sickness  oj 
body.  I  J.  Tronble  of  wind,  arising  .from  the  sense  of  .tin,  the  meritnriom 
cause  of  pain  and  sicknes.i.  III.  The  insults  of  his  enemies,  npou  occasion  tj 
both.  Now  here,  1.  He  pours  out  his  compiainU  before  Cod,  dejmcalcs  his 
rrralh.  and  begs  enrneslhj  for  the  return  of  his  favour,  v.  I .  .T.  2.  He  as^.TM 
luMiClf  if  an  answer  of  {ware,  sbo^Hij,  to  his  full  satisfnct'nn, 
p$alm  is  like  the  look  ef  .Inb. 


.  S..10.     T/iU 


To  the  chief  musician  on  Neginolh  upon  Sheminith. 
of  David. 


PSALMS,  VI 

A  psalm 


Complaints. 


1./^  LORD,   rebuke  me  not   in  thine    anger, 

V^    neither  chasten  me  in  thy  hot  displeasure. 

2.  Have  mercy  upon  me,  O  Lord,  for  I  awiweak: 

0  Lord,  heal  me;  for  my  bones  are  vexed.  3.  My 
.soul  is  also  sore  vexed:  but  thou,  O  Lord,  how 
long?  4.  Return,  O  Lord,  deliver  my  soul:  oh 
save  me  for  thy  mercies'  sake.  5.  For  in  death 
ihere  is  no  remembrance  of  thee:  in  the  grave  who 
shall  give  tliee  thanks?  6.  I  am  weary  with  my 
groaning;  all  the  night  make  I  my  bed  to  swim; 

1  water  my  conch  with  my  tears.  7.  Mine  eye  is 
consumed  because  of  grief;  it  waxeth  old  because 
of  all  mine  enemies. 

These  verses  speak  the  language  of  a  heart  truly  humbled  under 
hunibling  providences,  of  a  broken  and  contrite  spirit  under  great 
affhctions,  sent  on  purpose  to  awaken  conscience,  and  mortify 
corruption.  Those  heap  up  wrath,  who  cry  not  when  God'  binds 
them ;  but  those  are  getting  ready  for  mercy,  who,  under  God's 
rebukes,  sow  in  tears,  as  David  does  iicre. 

Let  us  observe  here, 

I.  The  representation  he  makes  to  God  of  his  grievances;  l)e 
pours  out  his  complaint  iiefore  him:  whither  else  sliould  a  child 
go  witii  his  complaints,  but  to  his  father?  1.  He  complains  of 
bodily  pain  and  sickness;  (i'.2.)  My  bnnes  are  vexed:  his  bones 
and  his  flesh,  like  Job's,  were  touched.  Thou^^h  David  was  a  king, 
yet  he  was  sick  and  pained;  his  imperial  crown  would  not  keep 
his  head  from  aching.  Great  men  are  men,  and  subject  to  the 
common  calamities  of  human  life.  Though  David  was  a  stout  man, 
a  man  of  war  from  his  youth,  yet  that  will  not  secure  him  from 
distempers,  which  will  soon  make  even  the  strong  men  to  bow 
themselves.  Though  David  was  a  good  man,  yet  neither  will  his 
goodness  keep  him  in  health ;  Lord,  behold,  he  %vliom  thou  lovest  is 
sick.  Let  this  help  to  reconcile  us  to  pain  and  sickness,  that  it  has 
been  the  lot  of  some  of  the  best  saints,  and  that  we  are  directed 
and  encouraged,  bv  their  example,  to  shew  before  God  our  trouble 
in  that  case,  who  is  for  the  body,  and  takes  cognizance  of  its 
ailments.  2.  He  c"oniplains  of  inward  trouble;  My  sovl  is  also 
tore  vexed;  and  that  is  much  more  grievous  than  the  vexation  of 
the  bones.  The  spirit  of  a  vmn  will  sustain  his  infirmity,  if  that 
be  in  good  plight;  but,  if  that  be  wounded,  the  grievance  is 
intolerable.  David's  sickness  brought  his  sin  to  his  remembrance, 
and  he  looked  u))on  it  as  a  token  of  God's  displeasure  against  him  ; 
that  was  the  vexation  of  his  soul,  that  made  him  cry,  I  am  iveak, 
heal  me.  It  is  a  sad  thing  for  a  man  to  have  his  bones  and  his 
soul  vexed  at  the  same  time;  but  this  has  been  sometimes  the  lot 
of  God's  own  people:  nay,  and  this  completed  this  complicated 
trouble,  that  it  was  continued  upon  them  a  great  while,  which  is 
here  intimated  in  that  expostulation,  (r.3.)  Thou,  O  Lord,  how 
long  ?  To  the  living  God  we  must,  at  such  a  time,  apply  ourselves, 
who  is  the  only  Physician  both  of  body  and  mind,  and  not  to  the 
Assyrians,  not  to  the  god  of  Ekron. 

H.  The  impression  which  his  troubles  made  upon  him.  They 
Jiy  very  heavy;  he  groaned  till  he  was  weary,  wept  till  he  made 
his  bed  to  swim,  and  watered  his  couch;  (v. 6.)  wept  till  he  had 
almost  wept  his  eves  out;  (u. 7.)  Mine  eye  is  consumed  because  of 
grief.  David  had  more  courage  and  consideration  than  to  mourn 
thus  for  any  outward  affliction;  but,  when  sin  sat  heavy  upon  his 
conscience,  and  he  was  made  to  possess  his  iniquities,  when  his 
soul  was  wounded  with  the  sense  of  God's  wrath,  and  his  with- 
drawinss  from  him,  then  he  takes  on  thus,  and  mourns  in  secret, 
and  even  his  soul  refuses  to  be  comforted.  This  not  only  kept  his 
♦yes  waking,  but  kept  his  eyes  weeping.  Note,  1.  It  has  often 
fceeu  the  lot  of  the  best  men  to  be  men  of  sorrows;  our  Lord 
JtBus  himself  was  so:  our  way  lies  through  a  vale  of  tear*,  and  we 


must  accommodate  ourselves  to  the  temper  of  the  climate.  2.  It 
well  becomes  the  greatest  spirits  to  be  tender,  and  to  relent,  unde! 
the  tokens  of  God's  displeasure.  David,  who  could  face  Goliath 
himself,  and  many  another  threatening  enemy,  with  an  undaunted 
bravery,  yet  melts  into  tears  at  the  remembrance  of  sin,  and 
under  the  apprehensions  of  divine  wrath  ;  and  it  is  no  diminution 
at  all  to  his  character.  3.  True  penitents  weep  in  their  retire- 
ments. The  Pharisees  disguised  their  faces,  that  they  might 
appear  unto  men  to  mourn ;  but  David  mourns  in  the  night  upon 
the  bed  where  he  lay,  communing  with  his  own  heart,  and  no  eye 
was  a  witness  to  his  grief,  but  the  eye  of  Him  who  is  all  eye.  Peter 
went  out,  covered  his  face,  and  wept.  4.  Sorrow  for  sin  ought 
to  be  great  sorrow ;  so  David's  was ;  he  wept  so  bitterly,  so 
abundantly,  that  he  watered  his  couch.  5.  The  triumphs  of  wicked 
men,  in  the  sorrows  of  the  saints,  add  very  much  to  their  grief. 
David's  eye  waxed  old,  because  of  his  enemies,  who  rejoiced  in 
his  afflictions,  and  put  bad  constructions  upon  his  tears.  In  this 
great  sorrow,  David  was  a  type  of  Christ,  who  often  wept,  and 
who  cried  out.  My  soul  is  exceeding  sorrowful,  Heb.  5. 7. 
■  III.  The  petitions  which  he  offers  up  to  God,  in  this  sorrowful 
and  distressed  state.  1.  That  which  he  dreads  as  the  greatest.evil, 
is,  the  anger  of  God.  This  was  the  wormwood  and  the  gall  in  the 
affliction  and  the  misery;  it  was  the  infusion  of  this  that  made  it 
indeed  a  hitler  cup ;  and  therefore  he  prays,  (v.  1.)  0  Lord,  rebuke 
vie  not  in  thine  anger,  though  I  have  deserved  it,  neither  chasten 
me  in  thy  hot  displeasure.  He  does  not  pray,  "  Lord,  rebuke  me 
not;  Lord,  chasten  me  not;"  for,  as  many  as  God  loves,  he 
rebukes  and  chastens,  as  a  father  the  son  in  whom  he  delights. 
He  can  bear  the  rebuke  and  chastening  well  enough,  if  God,  at 
the  same  time,  lift  up  the  light  of  his  countenance  upon  him,  and 
by  his  Spirit  make  him  to  hear  the  joy  and  gladness  of  his  loving- 
kindness;  the  affliction  of  his  bodv  will  be  tolerable,  if  he  have  but 
comfort  in  his  soul.  No  matter  though  sickness  make  his  bones 
ache,  if  God's  wrath  do  not  make  his  heart  ache;  therefore  his 
prayer  is,  "  Lord,  rebuke  me  not  in  thy  wrath;  let  mc  not  lie  under 
the  impressions  of  that,  for  that  will  sink  me."  Herein  David 
was  a  type  of  Christ,  whose  sorest  complaint,  in  his  sufferings, 
was,  of  the  trouble  of  his  soul,  and  of  the  suspension  of  his  Father's 
smiles.  He  never  so  much  as  whispered  a  complaint  of  the  rage 
of  his  enemies,  "Why  do  they  crucify  me?"  or  the  unkindness 
of  his  friends,  "Why  do  they  desert  me?"  But  he  cried  ivilh  a 
loud  voice,  My  God,  my  God,  why  hast  thou  forsaken  me?  Let  us 
thus  deprecate  the  wrath  of  God  more  than  any  outward  trouble 
whatsoever,  and  always  take  heed  of  treasuring  up  wrath  against 
a  day  of  affliction.  2.  That  which  he  desires  as  the  greatest 
good,  and  which  would  be  to  him  the  restoration  of  all  good,  is, 
the  favour  and  grace  of  God.  He  prays,  ( 1.)  That  God  would 
pity  him,  and  look  upon  him  with  compassion;  he  thinks  himself 
very  miserable,  and  misery  is  the  proper  object  of  mercy.  Hence 
lie  prays,  "  Have  mercy  upon  me,  O  Lord;  in  wrath,  remember 
mercy,  and  deal  not  with  me  in  strict  justice."  (2.)  That  God 
would  pardon  his  sins;  for  that  is  the  proper  act  of  mercy,  and  is 
often  chiefly  intended  in  that  petition,  Have  mercy  upon  me. 
(3.)  That  God  would  put  forth  his  power  for  his  relief:  Lord,  heal 
me,  (f.  2.)  Save  me,  (v.  4.)  speak  the  word,  and  I  shall  be  whole, 
and  all  will  be  well."  (4.)  That  he  would  be  at  peace  with 
him;  "Return,  0 Lord,  receive  me  into  thy  favour  again,  and  be 
reconciled  to  me.  Thou  hast  seemed  to  depart  from  me,  and 
neglect  me,  nay,  to  set  thyself  at  a  distance,  as  one  angry;  but 
now,  Lord,  return,  and  shew  thyself  nigh  to  me."  (5.)  That  he 
would  especially  preserve  the  inward  man,  and  the  interests  of 
that,  whatever  becomes  of  the  body;  "O  Lord,  deliver  my  soul 
from  sinning,  from  sinking,  from  perishing  for  ever."  It  is  an 
unspeakable  privilege,  that  we  have  a  God  to  go  to  in  our  afflic- 
tions, and  it  is  our  duly  to  go  to  him,  and  thus  to  wrestle  with  him, 
and  we  shall  not  seek  in  vain. 

IV.  The  pleas  vilh  which  he  enforces  his  petiliims  ;  not  to 
move  God,  (he  knows  our  cause,  and  the  true  merits  of  it,  better 
than  we  can  state  it,)  but  to  move  himself.  1.  He  pleads  Lin 
own  misery,  and  that  his  misery  had  continued  long;  "I  am 
weak,   I  am  troubled,  sore   tr  !:'  led  ;   O  Lord,  how  long  sIi.tH  1 


I'SALMS,  VI,  VI i. 


Petitions. 


|>c  so  ?"  2.  He  pleads  God's  mercy  ;  Ihence  we  fake  some  of  our 
|]pst  eiuouragements  in  prayer  ;  Save  me,  for  thy  mercifs  sa/ce. 
3.  He  pleads  God's  glory;  (v. 6.)  "For  in  death  there  /'•  no 
remvmhruncc  of  Ihce.  Lord,  if  lliou  deliver  me  and  comfort  nic-j  I 
will  not  oidy  give  thee  thanks  for  my  deliverance,  and  stir  up 
nlhcrs  to  join  with  me  in  these  lhanks2;ivinp;s,  hut  I  will  spend 
the  new  life  thou  shall  intrust  me  with,  in  thy  service,  and  to  tliy 
c;lorv ;  and,  all  the  remainder  of  my  days,  I  will  preserve  a 
prateful  remembrance  of  thy  favours  to  me,  and  he  fiiiickencd 
thereby  in  all  instances  of  service  to  ihee:  but  if  I  die,  I  shall  he 
cut  short  of  that  opportunity  of  honouring  thee,  and  doing  godd 
to  others;  for  in  the  grave,  who  will  give  thee  thanks?''  Not 
hut -that  separate  souls  live  and  act,  and  the  simls  of  the  faithful 
joyfully  remember  God,  and  give  thanks  to  him.  Eut,  (l.)I" 
the  second  death,  (which,  perhaps,  David,  being  now  troubled  in 
soul  under  the  wrath  of  God,  had  some  dreadfid  apprehensions 
of,')  there  is  no  pleasing  remembrance  of  God  ;  devils  and 
damned  spirits  blaspheme  him,  aud  do  not  praise  him.  "  Lord, 
let  me  not  lie  always  under  this  wrath,  for  that  is  Sheol,  it  is  He// 
itself,  and  lavs  me  under  an  everlasting  disability  to  praise  thee." 
They  that  sincerely  seeks  God's  glory,  and  desire  and  delight  to 
praise  him,  may  pray,  in  faith,  "  Lord,  send  me  not  to  that 
dreadful  place,  where  there  is  no  devout  remembrance  of  thee, 
nor  any  thanks  given  to  thee."  (2.)  Even  the  death  of  the  body 
puts  an  end  to  our  opportunity  and  capacity  of  glorifying  God  in 
this  world,  and  serving  the  interests  of  his  kingdom  among  men, 
by  opposing  the  powers  of  darkness,  and  bringing  many  on  this 
earth  to  know  God,  and  devote  themselves  to  him.  Some  have 
maintained,  that  the  joys  of  the  saints  in  heaven  are  more  desi- 
rable, infinitely  more  so,  than  the  comforts  of  saints  on  earth; 
yet  the  services  of  saints  on  earth,  especially  such  eminent  ones 
as  David  was,  are  more  laudable,  and  redound  more  to  the  glory 
of  the  divine  grace,  than  the  services  of  the  saints  in  heaven,  who 
arc  not  employed  in  maintaining  the  war  against  sin  and  Satan, 
nor  in  edifying  the  body  of  Christ.  Courtiers  in  the  royal  pre- 
sence are  most  happy,  but  soldiers  in  the  field  are  more  useful  ; 
and  therefore  we  niav,  with  good  reason,  pray,  that,  if  it  be  the 
«ill  of  God,  and  he  has  any  further  work  for  us  or  our  friends  to 
do  in  this  world,  he  will  vet  spare  us,  or  them,  to  serve  him. 
To  depart  and  be  with  Christ,  is  most  happy  for  the  saints  them- 
selves ;  but  for  them  to  abide  in  the  flesh,  is  more  profitable  for 
the  church.  This,  David  had  an  eye  to,  when  he  pleaded  this, 
fit  the  grave,  who  sha//  give  thee  thanks?  30.9. — 88.10. — 115.17. 
Isa.  38.  18.  And  this,  Christ  had  an  eye  to,  when  he  said,  I  pray 
not  that  thou  shoiildest  take  them  out  rf  the  wor/d. 

We  should  sing  these  verses  with  a  deep  sense  of  the  terrors  of 
God's  wrath,  which  we  should  therefore  dread  and  deprecate 
above  any  thing  ;  and  with  thankfulness,  if  this  be  not  our  con- 
dition, and  compassion  to  those  who  are  thus  afflicted  :  if  we  be 
thus  troubled,  let  it  comfort  us,  that  our  case  is  not  without  pre- 
cedent, nor,  if  ve  humljle  ourselves  and  prav,  as  David  did,  shall 
it  he  long\\iihout  redress. 

8.  Depart  from  me,  all  ye  workers  of  iniquity  ; 
for  the  Lord  hath  heard  the  voice  of  my  weepins;. 
9.  The  Lord  hath  heard  my  supplication ;  the 
Lord  will  receive  my  prayer.  10.  Let  all  mine 
enemies  be  ashamed  and  .sore-vexed  :  let  them 
return  andhe  ashamed  suddenly. 

What  a  sudden  change  is  here  for  the  better  !  He  that  was 
groaning,  and  weeping,  and  giving  up  all  for  gone,  {v.  6,7.)  here 
locks,  and  speaks,  very  plensantlv.  Having  made  his  requests 
known  tc  God,  and  lodged  his  case  with  him,  be  is  very  confident 
tlie  issue  will  be  good,  and  his  sorrow  turned  info  joy. 

1.  He  distinguishes  himself  from  the  wicked  and  ungodly,  and 
fortifies  himself  against  their  insults  ;   ft'.  8.)  Depart  from  me,  a// 

workers  of  iniquity.  When  he  was  in  the  depth  of  his  distress, 
t\.'j  He  was  afraid  that  God's  wrath  against  him  would  give  him 
bis  portion  with  the  workers  of  iniquity;   but  now  that  this  cloud 


of  ineJaneholy  was  blown  over,  he  is  assured  that  his  soul  shall 
not  be  gathered  with  sinners,  for  they  arc  not  his  people  :  he 
began  to  suspect  himself  to  be  one  of  them,  because  of  the  heavy 
prp•^s'lrcs  of  God's  wrath  upon  him  ;  but  now  that  all  his  fears 
are  siler-ced,  he  bids  them  depart,  knowing  that  his  lot  is  among 
the  chosen.  (2.)  The  workers  of  iniquity  had  teased  him,  and 
taunted  him,  and  asked  liiii\,  "Where  vasthyGod?"  triumphing 
in  his  des])ondency  and  despair;  but  now  he  had  wherewith  to 
answer  them  that  reproached  him,  for  God  was  about  to  return 
in  mercy  to  him,  had  now  con)forled  his  spirit,  and  would  shortly 
complete  bis  deliverance.  (3.)  Perhaps  they  had  tempte<l  him 
to  do  as  they  did,  to  quit  his  religion,  and  betake  himself  for 
ease  to  tlie  ])lcasures  of  sin.  But  now,  "  Depart  from  me,  I  will 
never  lend  an  ear  to  your  counsel ;  you  would  have  had  me  to 
curse  Gild  and  die,  but  I  will  bless  him  and  live."  This  good 
use  we  should  make  of  God's  mercies  to  us,  we  should  thereby 
have  our  rssolulion  strengthened  never  to  have  any  thing  mere  to 
<lo  with  sin  and  sinners.  David  was  a  king,  and  he  takes  this 
occasion  to  renew  his  purpose  of  using  his  power  for  the  suppres- 
sion of  sin,  and  the  reformation  of  manners,  75.4. — 101.3.  When 
God  has  done  great  things  for  us,  that  should  put  us  upon  study- 
ing what  we  shall  do  for  him.  Our  Lord  Jesus  seems  to  borrow 
these  words  from  the  mouth  of  his  father  David,  when,  having  all 
judgment  committed  to  him,  he  shall  say,  Depart  from  me,  a/l  ye 
workers  of  iniquity,  (Luke,  13.  27.)  and  so  teaches  us  to  say  so 
now,  119. 115. 

2.  He  assures  himself  that  God  was,  and  would  be,  propitious 
to  him,  notwithstanding  the  present  intimations  of  wrath  which 
he  was  under.  (1.)  He  is  confident  of  a  gracious  answer  to  this 
prayer  which  he  is  now  making.  While  he  is  yet  speaking,  he  is 
aware  that  God  hears,  (as  Isa.  65.  24.  Dan.  9.  20.)  and  there- 
fore speaks  of  it  as  a  thing  done,  and  repeats  it  with  an  air  of 
triumph,  "The  Lord  hath  heard,"  and  again,  "The  Lord  haf/i 
heard."  By  the  workings  of  God's  grace  upon  his  heart,  he 
knew  his  prayer  was  graciously  accepted,  and  therefore  did  not 
doubt  but  it  would,  in  due  time,  be  effectually  ans^vercd.  His 
tears  had  a  voice,  a  loud  voice,  in  the  ears  of  the  God  of  mercy  ; 
The  Lord  has  heard  the  voice  of  my  weeping  :  silent  tears  are  not 
speechless  ones  :  his  prayers  were  cries  to  God  ;  "  The  Lord  ha$ 
heard  the  voiee  of  my  supplication,  has  put  his  Fiat — Let  it  be 
done,  to  mv  petitions,  and  so  it  will  appear  shortly."  (2.)  Thence 
he  infers  the  like  favourable  audience  of  all  his  other  prayers  ; 
"  He  has  heard  the  voice  of  my  supplication,  and  therefore  he 
will  receive  my  prayer ;  for  he  gives,  and  does  not  upbraid  with 
former  grants." 

3.  He  either  prays  for  the  conversion,  or  predicts  the  destruc- 
tion, of  his  enemies  and  persecutors,  v.lO.  (I.)  It  may  very 
well  be  taken  as  a  prayer  for  their  conversion  ;  "  Let  them  all  be 
ashamed  of  the  opposition  they  have  given  me,  and  the  censures 
they  have  passed  upon  me.  Let  them  be  (as  all  true  penitents 
are)  vexed  at  themselves  for  their  own  folly  ;  let  them  return  to  a 
better  temper  and  disposition  of  mind,  and  let  them  be  ashamed 
of  what  they  have  done  against  me,  and  take  shame  to  them- 
selves." (2.)  If  they  be  not  converted,  it  is  a  prediction  of  their 
confusion  and  ruin.  They  sha/l  be  ashamed  and  sore-vexed,  (so  it 
may  be  read,)  and  that  justly  ;  they  rejoiced  that  David  was 
vexed,  (i'.  2,  3.)  and  therefore,  as  usually,  it  returns  upon  them- 
selves, they  also  shall  be  sore-vexed.  They  that  will  not  give 
glory  to  God,  shall  have  (heir  faces  filled  with  everlasting  shame. 

In  singing  this,  and  praying  over  it,  we  must  give  glory  to  Ciod, 
as  a  God  ready  to  hear  prayer,  must  own  his  goodness  to  us  in 
hearing  our  prayers,  and  must  encourage  ourselves  to  wait  upon 
him,  and  to  trust  in  him,  in  the  greatest  straits  and  difficulties. 

PSALM  YIL 

It  appears  hy  the  title,  that  this  psalm  was  penned  villi  rrfertvce  to  the  mnli- 
cious  imputations  that  David  icas  unjiislbi  IniJ  viuhr  hi  some  of  his  ennnirs. 
Being  thus  u-rongcd.  I.  He  applies  iiimsilf  to  God  fur  fmour,  r.  1,2.  //.  Ih 
appeals  to  God  concerninir  his  iiiiinceneii  us  lo  those  lhiiif:s  uheriof  he  vuA 
aeaised,  r.3..5.  ///.  He  prays  to  Cod  to  plead  his  caiife,  and  juds:t  for  him 
against  his  pirsrciilors.  r.  6..9.  IV.  He  expresses  his  eonfirienee  in  Oud, 
that  k{  woiCi  do  so,  and  tioiitd   return   the  mischief  i^pon   the  head  oj  Ihnft 


PSALMS.  Vll. 


Petitions 


thnt  denu^ned  it  against  him,  r.  10.  .10.  V.  He  promises  to  gire  God  the 
ixlnry  nf  his  deliverance,  v.  17.  In  this,  David  was  a  type  of  Christ,  who 
iriis  himself,  and  still  is,  in  his  members,  thus  injured,  but  u-ill  certainly  be 
ri^litcd  ut  last. 

>  :!!iu:aion  of  Da\  id,  which  lie  san^  unto  the  Lord,  concerning  the 
words  of  Ciish  the  Beiijamite. 

1.  /~\  LOUD  iny  God,  iulliee  do  I  put  my  trust: 
\y  save  me  from  all  them  lliat  persecute  me, 
and  deliver  me  :  2.  Lest  he  tear  my  soul  like  a 
lion,  rending  it  in  pieces,  while  iJieie  is  none  to 
deliver.  3.  O  Lord  my  God,  if  I  have  done 
this  ;  if  there  be  iniquity  in  my  hands  ;  4.  If  I  have 
rewarded  evil  unto  him  that  was  at  peace  with  me; 
(yea,  I  have  delivered  him  that  without  cause  is 
mine  enemy:)  5.  Let  the  enemy  persecute  my 
soul,  and  take  it;  yea,  let  him  tread  down  my 
life  upon  the  earth,  and  lay  mine  honour  in  the 
dust.  Selah.  6.  Arise,  O  Lord,  in  thine  an^er, 
lift  up  thyself  because  of  the  rage  of  mine  enemies : 
and  awake  for  me  to  the  judgment  that  thou  hast 
commanded.  7.  So  shall  the  congregation  of 
the  people  compass  thee  about :  for  their  sakes 
therefore  return  thou  on  high.  8.  The  Lord  shall 
judge  the  people:  judge  me,  O  Lord,  according 
to  my  righteousness,  and  according  to  mine  inte- 
grity that  is  in  me.  9.  Oh  let  the  wickedness 
of  the  wicked  come  to  an  end  ;  but  establish  the 
just :  for  the  righteous  God  trieth  the  hearts  and 
reins. 

Shiggaion  is  a  song  or  psalm  ;  the  word  is  ased  so  only  here  and 
Hab.  3.1.  A  xcandering  song,  so  some  :  tlie  matter  and  compo- 
sition of  the  several  parts  being  different,  but  artificially  put 
together.  A  charming  song,  so  others  ;  very  delightful.  David 
not  only  penned  it,  but  sang  it  himself  in  a  devout  religious  manner 
unto  the  Lord,  concerning  the  words  or  affairs  of  Cush  the  Ben- 
jamile,  that  is,  of  Saul  himself,  whose  barbarous  usage  of  David 
bespoke  him  rather  a  Cushite,  or  Ethiojjian,  than  a  true-born 
Israelite.  Or,  more  Mkely,  it  was  some  kinsman  of  Saul,  named 
Cush,  who  was  an  inveterate  enemy  to  David,  misrepresented 
him  to  Saul  as  a  traitor,  and  (which  was  unnecessary)  exasperated 
.Saul  against  hiui ;  one  of  those  children  of  men,  children  of  Belial 
indeed,  whom  David  complains  of,  (1  Sam.  26. 19.)  that  made 
mischief  between  him  and  Saul.  David,  thus  basely  abused,  has 
recourse  to  the  Lord  :  the  injuries  men  do  us,  should  drive  us  to 
God,  for  to  him  we  may  commit  our  cause.  Nay,  he  sings  to  the 
Lord,  his  spirit  was  not  ruffled  by  it,  nor  cast  down,  but  so  com- 
posed and  cheerful,  that  he  was  still  in  tune  for  sacred  songs,  and 
it  did  not  occasion  one  jarring  string  in  his  harp.  Thus  let  the 
injuries  we  receive  from  men,  instead  of  provoking  our  passions, 
kindle  and  excite  our  devotions.     In  these  verses, 

I.   He  puts  himself  under  God's  protection,  and  flies  to  liini  for 
succour  and   shelter;   (v.1.)  "Lord,   save  me,   and    deliver   me 
from   the  power  and  malice  of  all  them  that  persecute  me,  that 
lhe\    may  not  have  their  will  against  me."     He  pleads,    1.  His 
relalion  to  God.     "Thou  art  mv  God,  and,  therefore,  whither  else 
should  I   go  but  to  thee?     Thou  art  mv  God,  and  therefore   my 
Shield;   (Gen.  15.  1.)    my  God,  and   therefore   I  am  one  of   thy 
se-rvants,  who  may  expect  to  be  protected."     2.  His  confidence  iii 
God  ;   "  Lord,  save  me,  for  I  depend  upon  thee  ;  in  thee  do  I  put 
my  trust,  and  not  in  any  arm  of  flesh."     Men  of  honour  will  not  i 
fail  those  that  re|)ose  a  trust  in  them,  especially  if  tliev  tliriiiselves  ! 
have  encouraced  them  to  do  so  :  which  is  our  case.     3.  The  raire  ' 
and  malice  of  his  fnemies,  and  the  imminent  danger  he  was  in  of  I 
being  swallowed  tip  b\  them;   "  Lord,  save  me,  or  I  am  gone; 


he  will  tear  my  soul  like  a  lion  tearing  his  prey ;"  with  so  mucll 
pride,  and  pleasure,  and  power,  so  easily,  so  cruelly.  St.  Paul 
compares  Nero  to  a  lion,  (2  Tim.  4. 17.)  as  David  here  compares 
Saul.  4.  The  failure  of  all  other  helpers ;  "  Lord,  be  thou 
pleased  to  deliver  me,  for  otherwise  there  is  none  to  deliver,"  v.  2. 
It  is  the  glory  of  God  to  help  the  helpless. 

II.  He  makes  a  solemn  protestation  of  his  innocency,  as  to 
thcise  things  whereof  he  was  accused,  and  by  a  dreadful  impreca- 
tion apjjeals  to  God,  the  Searcher  of  hear! s,  concerning  it,  i>.  3.  .5. 
Observe,  in  general,  1.  When  we  are  falsely  accused  by  men,  if 
is  a  great  comfort,  if  our  own  consciences  acquit  us. 

Hie  mums  alienetis  esto, 


Nil  conscire   sibi.- 

ISe  tliis  thy  brazen  bulwark  of  <lefenoe, 
Still  to  pieseive  thy  conscious  Innocence. 

Happy  indeed,  when  not  only  they  cannot  prove  their  calum- 
nies, (Acts,  24. 13.)  but  when  our  hearts  can  disprove  them,  to  our 
own  satisfaction.  2.  God  is  the  Patron  of  wronged  innocency. 
David  had  no  court  on  earth  to  appeal  to  ;  his  prince,  who  should 
have  righted  him,  was  his  sworn  enemy  ;  but  he  had  the  court  of 
heaven  to  fly  to,  and  a  righteous  Judge  there,  whom  he  could  call 
his  God.     And  here  see, 

(l.)What  the  indictment  is,  which  he  pleads  not  guilty  to. 
He  was  charged  with  a  traitorous  design  against  Saul's  crown  and 
life,  that  he  compassed  and  imagined  to  depose  and  murder  him, 
and,  in  order  to  that,  levied  war  against  him.  This  he  utterly 
denies  :  he  never  did  this,  there  was  no  iniquity  of  this  kind  in  his 
hand,  (v.  3.)  he  abhorred  the  thought  of  it.  He  never  rewarded 
evil  to  Saul,  when  he  was  at  peace  with  him,  nor  to  any  other,  v.  4. 
Nay,  as  some  think  it  should  be  rendered,  he  never  rendered  evil 
for  evil,  never  did  them  mischief  that  had  injured  him. 

(2.)  What  evidence  he  produces  of  his  innocency:  it  is  hard 
to  prove  a  negative,  and  yet  this  was  a  negative  which  David 
could  produce  verv  good  proof  of;  (v. 4.)  I  have  delivered  him 
that  withovt  cause  is  nrine  enemy.  By  this  it  appeared,  beyond 
contradiction,  that  David  had  no  design  against  Saul's  life — that, 
once  and  again.  Providence  so  ordered  it,  that  Saul  lay  at  his 
mercy,  and  there  were  those  about  him,  that  would  soon  have 
dispatched  him,  but  David  generously  and  conscientiously  pre- 
vented it,  when  he  cut  off  his  skirt,  (1  Sam.  24. 4.)  and  afterward, 
when  he  took  auay  his  spear,  (1  Sam.  26. 12.)  to  attest  for  him 
what  he  could  have  done.  Saul  himself  owned  both  these  to  be 
undeniable  proofs  of  David's  integrity  and  good  affection  to  him. 
If  we  render  good  for  evil,  and  deny  ourselves  the  gratifications 
of  our  passion,  it  may  turn  to  us  for  a  testimony,  more  than  we 
think  of,  another  day. 

(3.)  What  doom  he  would  submit  to,  if  he  were  guilty;  (u.  5^ 
Let  the  enemy  persecute  my  soul  to  the  death  ;  and  my  good  name 
when  lam  gone,  let  him  lay  my  honour  iti  the  dust.  This  intimates, 
[1.]  That,  if  he  had  been  indeed  injurious  to  others,  he  had  rea- 
son to  ex))crt  that  they  would  repay  him  in  the  same  coin.     He 
that  has  his  hand  against  every  man,  must  count  upon   it  that 
every  man's  hand  will  be  against  him.     [2.]  That,  in  that  case, 
he  could  not  with  aiiv  confidence  go  to  God,  and  beg  of  him  t« 
deliver  him,  or  plead  his  cause.    It  is  a  presumptuous,  dangerous, 
thing  for  any  that  are  guilty,  and  suffer  justly,  to  apjieal  to  God, 
as  if   they  were   innocent,  and   suffered   wrongfully;    such  must 
humble  themselves,  and  accept  the  punishment  of  their  iniquity, 
and  not  expect  that  the  righteous  God  will  patronise  their  unrigh- 
teousness.    [3.]  That  he  was  abundantly  satisfied  in  himself,  cou 
cerning  his  innocencv ;   it  is  natural  to  us  to  wish  well  to  ourselves; 
and  therefore,  a  curse  to  ourselves,  if  we  swear  falsely,  has  been 
thought  as  awful  a  form  of  swearing  as  any  other.     With  such  an 
oath,   or  im])iecation,  David  here  ratifies  the  protestation  of   his 
innocencv,  which  vet  will  not  justify  ns  in  doing  the  like  for  everj 
linht  and  trivial  csiise  ;   for  the  occasion  here  was  important. 

III.  IIa\in<i'  this  testimony  of  his  conscience  concerning  hiK 
innoceucv,  he  luimlilv  prays  to  God  to  appear  for  him  against  his 
perr.pcutors,  and  backs  every  petition  with  a  )iroper  plea,  as  omr 
that  knew  how  to  order  his  cause  before  God. 


PSALiMS,  VII. 


The  Persecutor's  Doom. 


1.  He  praj'S  lliat  God  would  nmiiifest  Ins  «ialli  ascain^t  liis 
ciieinics,  and  pleads  their  wralh  against  him;  "Lord,  they  are 
•111  justly  aiitirv  at  me,  he  tliou  justly  angry  with  them,  and  let  them 
kiioiv  that  tlmu  art  so,  r.O.  In  thine  aiit/tr  lift  up  thysvlf  Ut  the 
*fal  (if  jiiilnment,  and  make  thy  power  and  justice  eons])i<iious, 
because  of  the  rage,  the  furies,  the  outrages,  (the  word  is  |)lnial,) 
of  mine  enemies."  Those  need  not  fear  men's  wrath  against  them, 
uho  have  God's  wralb  for  them.  Who  knows  the  pouer  of  his 
anger? 

2.  lie  prays  that  God  would  plead  his  cause;  Awake  for  ine  to 
judgnient ;  let  my  cause  have  a  hearing  to  the  judgment  tvhich 
thou  hast  commanded.  That  speaks,  (1.)  Thedivine  power;  as  he 
blesses  effectually,  and  is  therefore  said  to  command  the  blessi7ig, 
so  he  judges  effectually,  and  is  therefore  said  to  command  the 
judgment,  which  is  such  as  none  can  countermand  ;  for  it  certainly 
carries  execution  along  with  it.  (2.)  The  divine  purpose  and 
promise;  "  It  is  the  judgment  which  thou  hast  determined  to  pass 
upon  all  the  enemies  of  thy  people.  Thou  hast  commanded  the 
princes  and  judges  of  the  earlll  to  right  the  injured,  and  vindicate 
the  oppressed  ;  Lord,  awaken  thyself  to  that  judgment."  He  that 
loves  righteousness,  and  requires  it  in  others,  will,  no  doubt,  exe- 
cute it  himself.  Though  he  seem  to  connive  at  wrong,  as  one 
asleep,  he  will  awake  in  due  time,  (78.  65.)  and  will  make  it 
to  appear  that  the  delays  were  no  neglects.  He  prays,  (w. 7.) 
"Return  thou  on  high,  maintain  thine  own  authority,  resume  thy 
royal  throne  of  which  they  have  despised  the  sovereignty,  and 
the  judgment-seat  of  which  they  have  despised  the  sentence. 
Return  on  high,  visibly,  and  in  the  sight  of  all,  that  it  may  be 
universally  acknowledged  that  Heaven  itself  owns  and  pleads 
David's  cause."  Some  make  this  to  point  at  the  resurrection  and 
ascension  of  Jesus  Christ,  who,  when  he  returned  to  heaven,  (re- 
lumed on  high  in  his  exalted  state,)  had  all  judgment  committed 
to  him.  Or,  it  may  refer  to  his  second  coming,  when  he  shall 
return  on  high  to  this  world,  to  execute  judgment  upon  all.  This 
return  his  injured  people  wait  for,  and  pray  for,  and  to  it  they 
a])peal  from  the  unjust  censures  of  men.  He  prays  again,  (v.S.) 
"Judge  me,  judge  for  me,  give  sentence  on  my  side." 

To  enforce  this  suit,  [1.]  He  pleads  that  his  cause  was  now 
brought  into  the  proper  court ;  The  Lord  shall  judge  the  people, 
V.8.  It  is  his  place;  it  is  his  promise.  God  is  the  judge;  "There- 
fore, Lord,  judge  me."  He  is  the  Judge  of  all  the  earth,  and 
therefore,  no  doubt,  he  shall  do  right,  and  all  will  be  obliged  to 
acquiesce  in  his  judgment.  [2,]  He  insists  upon  his  integrity  as 
to  all  the  matters  in  variance  between  him  and  Saul,  and  desires 
oniv  to  be  judged,  in  this  matter,  according  to  his  righteousness, 
and  the  sincerity  of  his  heart  in  all  the  steps  he  had  taken  toward 
his  preferment.  [3.]  He  foretells  that  it  would  be  much  for  the 
glory  of  God,  and  the  edification  and  comfort  of  his  people,  if 
God  would  appear  for  him;  "So  shall  the  congregation  of  the 
people  compass  thee  about;  therefore  do  it  for  their  sakes,  that 
liiev  niav  attend  thee  with  their  praises  and  services  in  the  courts 
of  thine  house."  First,  They  will  do  it  of  their  own  accord.  God's 
appearing  on  David's  behalf,  and  fulfilling  his  promise  to  him, 
would  be  such  an  instance  of  his  righteousness,  goodness,  and 
faithfulness,  as  would  greiitlv  enlarge  the  hearts  of  all  his  faithful 
worshippers,  and  fill  their  mouths  with  praise.  David  was  the 
darling  of  his  country,  especially  of  all  the  good  people  in  it;  and 
theicfore  when  they  saw  him  in  a  fair  way  to  the  throne,  they 
would  greatlv  rejoice,  and  "ive  thanks  to  God;  crowds  of  them 
wouUl  attend  his  footstool  with  Iheir  praises  for  such  a  blessing  to 
their  land.  Sccovdlg,  If  Da\id  come  into  power,  as  God  had 
promised  him,  he  will  take  care  to  bring  people  to  church,  by 
his  influence  upon  lliem,  and  the  ark  shall  not  be  neglected,  as  it 
was  in  the  days  rf  Saul,  t  Chron.  lii.  3. 

3.  He  prays,  in  general,  for  the  conversion  of  sinners,  and  the 
{stablisbnieut  of  saints;  (r.O.)  "  0  let  the  icichcdness,  not  only 
,)f  my  wicked  enemies,  but  of  all  the  niched,  come  loan  end;  but 
establish  the  just."  Here  are  two  things  which  every  one  of  us 
nmst  desire,  and  may  hope  for.  (1.)  The  period  of  sin;  that  it 
may  lie  brought  to  an  end  in  ourselves  and  others.  When  corrup- 
I'lon  is  mortified,  when  every  wicked  way  and  thought  are  forsaken, 


and  the  stream  which  ran  violently  toward  the  world  and  the  ficsh, 
is  driven  back,  and  runs  toward  God  and  heaven,  then  the  wicked- 
ness of  the  wicked  comes  to  an  end.  When  there  is  a  general 
reformalion  of  nuinners,  when  atheists  and  jirofaiie  are  convinced 
and  converted,  when  a  stop  is  put  to  the  spreading  of  the  infection 
of  sin,  so  that  evil  men  proceed  no  further,  their  folly  being  made 
manifest;  when  the  wicked  designs  of  the  church  s  enemies  are 
baffled,  and  their  power  broken,  and  the  man  of  sin  isdestrovcd; 
then  the  wickedness  of  the  vickcd  comes  to  an  end.  And  this  is 
that  which  all  that  love  God,  and,  for  his  sake,  hate  evil,  desire 
and  pray  for.  (2.)  The  perpetuity  of  righteousuess;  hut  establish 
the  just.  As  we  pray  that  bad  may  be  made  good,  so  we  prav  that 
the  good  may  be  made  better,  that  they  may  not  be  seduced  by  the 
wiles  of  the  wicked,  nor  shocked  by  their  malice;  that  they  may 
be  confirmed  in  their  choice  of  the  ways  of  God,  and  in  their  re- 
solution to  pel-severe  therein ;  may  be  firm  to  the  interests  of  God 
and  religion,  and  zealous  in  their  endeavours  to  bring  the  n-icked- 
ness  of  the  wicked  to  an  end.  His  plea  to  enforce  this  petition  is. 
For  the  righteous  God  irieth  the  hearts  and  the  reins;  and  therefore 
he  knows  the  secret  wickedness  of  the  wicked,  and  knows  how  to 
bring  it  to  an  end  :  and  the  secret  sincerity  of  the  just  he  is  witness 
to,  and  has  secret  ways  of  establishing. 

As  far  as  we  have  the  te-stimony  of  an  unbiassed  conscience  for 
us,  that  in  any  instance  we  are  wronged  and  injuriously  reflected 
on,  we  may,  in  singing  these  verses,  lodge  our  appeal  with  the 
righteous  God,  and  be  assured  that  he  will  own  our  righteous 
cause,  and  will  one  day,  in  the  last  day  at  furthest,  bring  forth 
our  integrity  as  the  light. 

10.  My  defence  is  of  God,  which  saveth  the 
upright  in  heart.  11.  God  judgeth  the  righteous, 
and  God  is  angry  with  the  iviched  every  day. 
12.  If  he  turn  notj  he  will  whet  his  sword;  he 
hath  bent  his  bow,  and  made  it  ready.  13.  Ho 
hath  also  prepared  for  him  the  instruments  of 
death ;  he  ordaineth  his  arrows  against  the  per- 
secutors. 14.  Behold,  he  travaileth  with  iniquity, 
and  hath  conceived  mischief,  and  brought  forth 
falsehood.  15.  He  made  a  pit,  and  digged  it,  and 
is  fallen  into  the  ditch  which  he  made.  1(3.  His 
mischief  shall  return  upon  his  own  head,  and  his 
violent  dealing  shall  coiue  down  upon  his  own 
pate.  17.  I  will  praise  the  Lord  according  to  his 
righteousness;  and  will  sing  praise  to  the  name 
of  the  Lord  most  high. 

David,  having  lodged  his  appeal  with  God  by  prayer  and  a  so- 
lemn profession  of  his  integrity,  in  the  former  part  of  the  psalm, 
in  this  latter  part  does,  as  it  were,  take  out  judgment  upon  the 
appeal,  by  faith  in  the  word  of  God,  and  the  assurance  it  gives  of 
the  happiness  and  safety  of  the  righteous,  and  the  certain  destruc- 
tion of  wicked  people  that  continue  impenitent. 

I.  David  is  confident  that  he  shall  find  God  his  powerful  Pro- 
tector and  Saviour,  and  the  Patron  of  his  oppressed  innocency; 
(t).  10.)  "3/i/  defence  is  of  God.  Not  only,  God  is  my  Defender, 
and  I  shall  find  him  so,  hut  I  look  for  defence  and  safety  in  no 
other;  niv  hope  for  shelter  in  a  time  of  danger  is  placed  in  God 
alone;  if  I  have  defence,  it  must  be  of  God."  Mg  shield  is  upon 
God,  so  some  read  it ;  there  is  that  in  God  which  gives  au  assurance 
of  protection  to  all  that  are  his.  His  name  is  a  strong  lower, 
Prov.l8. 10.  Two  things  David  builds  this  confidence  upon. 
1.  The  particular  favour  God  has  for  all  that  are  sincere;  Jfe save.i 
the  upright  in.  heart,  saves  them  with  an  everlasting  salvation,  and 
therefore  will  preserve  them  to  his  heavenly  kingdom:  he  saves 
them  out  of  their  present  troubles,  as  far  as  is  good  for  them  .  their 
integrity  and  uprightness  will  preserve  them.  The  upright  in  heart 
are  nafe,  and  ought  to  think  themselves  so,  under  the  divine  pro- 


PSALMS,  VII,  VIII. 


The  Persecutor's  Doom. 


teCtion.  2.  The  general  respect  he  has  for  justice  and  equity ; 
God  judget.h  the  rightcoxis ;  he  owns  every  righteous  cause,  and 
will  maintain  it  in  every  righteous  man,  and  will  protect  him. 
Gud  is  a  righteous  Judge,  so  some  read  it,  who  not  only  doeth 
righteousness  himself,  but  will  take  care  that  righteousness  be 
done  by  the  children  of  men,  and  will  avenge  and  punish  all 
unrighteousness. 

II.  He  is  no  less  confident  of  the  destruction  of  all  his  wicked 
persecutors,  even  as  many  of  them  as  would  not  repent,  to  give 
glory  to  God.  He  reads  their  doom  here,  for  their  good,  if  pos- 
sible, that  they  might  cease  from  their  enmity;  or,  however,  for 
his  own  comfort,  that  he  might  not  be  afraid  of  them,  nor  aggrieved 
at  their  prosperity  and  success  for  a  time.  He  goes  into  the  sanc- 
tuary of  God,  and  there  understands,  1.  That  they  are  children 
of  wrath ;  they  are  not  to  be  envied,  for  God  is  angry  with  them, 
is  angry  with  the  wicked  every  day.  They  are  every  day  doing 
that  which  is  provoking  to  him,  and  he  resents  it,  and  treasures 
it  up  against  the  day  of  wrath.  As  his  mercies  are  new  every 
morning  toward  his  people,  so  his  anger  is  new  every  morning 
against  the  wicked,  upon  the  fresh  occasions  given  for  it  by  their 
renewed  transgressions.  God  is  angry  with  the  wicked,  even  In 
the  merriest  and  most  prosperous  of  their  days,  even  in  the  days 
of  their  devotion  :  for  if  they  be  suffered  to  prosper,  it  is  in  wrath ; 
if  ihey  |iray,  their  very  prayers  are  an  abomination.  The  wrath 
of  God  abides  upon  them,  (John,  3. 36.)  and  continual  additions 
aie  ineide  to  it.  2.  That  they  are  children  of  death,  as  all  the 
'hiidrcn  of  wrath  are;  sons  of  perdition,  marked  out  for  ruin. 
See  their  destruction: 

(1.)  God  will  destroy  Ihem;  the  destruction  they  are  reserved 
for  is,  destruction  from  the  Almighty,  which  ought  to  be  a  terror 
to  every  one  of  us,  for  it  conies  from  the  wrath  of  God,  i'.13, 14. 
ft  is  here  intimated,  [1.]  That  the  destruction  of  sinners  may  be 
prevented  by  their  conversion,  for  it  is  threatened,  with  that  pro- 
viso ;  If  he  turn  not  from  his  evil  way,  if  he  do  not  let  fall  his 
enniily  against  the  people  of  God,  then  let  him  expect  it  will  be 
his  ruin;  but  if  he  turn,  it  is  implied  that  his  sins  shall  be  par- 
doned, and  all  shall  be  well.  Thus  even  the  threatenings  of  wrath 
are  introduced  with  a  gracious  implication  of  mercy,  enough  to 
justify  God  for  ever  in  the  destruction  of  them  that  perish;  they 
might  have  turned,  and  lived,  but  they  chose  rather  to  go  on  and 
die,  and  their  blood  is  therefore  upon  their  own  heads.  [  2.]  That 
if  it  he  not  tlius  prevented  by  the  conversion  of  the  sinner,  it  will 
be  prepared  for  him  by  the  justice  of  God.  In  general,  (y.  13.) 
He  has  prepared  for  him  the  instruments  of  death,  of  all  that  death 
which  is  the  wages  of  sin.  If  God  will  slay,  he  will  not  want 
iiislriiments  of  death  for  any  creature;  even  the  least  and  weakest 
may  be  made  so  when  he  pleases.  First,  Here  is  variety  of 
instruments,  all  which  breathe  threatenings  and  slaughter.  Here 
is  a  .sword  which  wounds  and  kills  at  hand,  a  bow  and  arrows 
which  wound  and  kill  at  a  distance,  those  who  think  to  get  out 
of  the  reach  of  God's  vindictive  justice.  If  the  sinner  flies  from 
the  iron  weapon,  yet  the  bow  of  steel  shall  strike  him  ihrnnqh, 
Job,  20.24.  Secondly,  These  instruments  of  death  are  all  sairl  to 
he  inade  ready;  God  has  them  not  to  seek,  liut  always  at  hand ; 
judgments  are  prepared  for  scorners ;  Tnphet  is  prepared  of  old. 
Thirdly,  While  God  is  preparing  his  instruments  of  death,  he  gives 
the  sinners  timely  warning  of  their  danger,  and  space  to  repent 
ind  prevent  it.  He  is  slow  to  jiunish,  and  long-suffering  to  ns- 
viard,  not  xeilling  that  any  should  perish.  Fourthly,  The  longer 
the  destruction  is  delayed  to  give  time  for  repentance,  the  sorer 
will  it  be,  and  the  heavier  will  it  fall,  and  lie  for  ever,  if  that  time 
be  not  so  improved,  while  God  is  waiting;  the  sword  is  in  the 
whetting,  and  the  bow  in  the  drawing.  Fifthly,  The  destruction 
of  impenitent  sinners,  though  it  come  slowly,  yet  conies  surely; 
for  it  is  ordained,  they  are  of  old  ordained  to  it".  Sixthly,  Of  all 
sinners,  persecutors  are  set  up  as  the  fairest  marks  of  divine 
wrath;  against  them,  more  than  any  other,  God  has  ordained  his 
arrows.  They  set  God  at  defiance,  but  cannot  set  themselves  out 
of  the  reach  of  his  judgments. 

(2.)  They  will  destroy  themseloes,  d.  14..1R.  The  .sinner  is 
•u  re  described  as  taking  a  great  deal  of  pains  to  ruin  himself  more 


pains  to  damn  his  soul  than,  if  directed  aright,  would  save  it. 
[1.]  It  is  described  by  the  pains  of  a  labouring  woman  that  brings 
forth  a  false  conception,  v.  14.  The  sinner's  head  with  its  politics 
conceives  mischief,  contrives  it  with  a  great  deal  of  art,  lays  the 
plot  deep,  and  keeps  it  close;  the  sinner's  heart  with  its  passions 
travails  with  inicpiity,  and  is  in  pain  to  be  delivered  of  the  mali- 
cious projects  it  is  hatching  against  the  people  of  God.  But  what 
does  it  come  to  when  it  comes  to  the  birth  '.  It  is  falsehood,  it 
is  a  cheat  upon  himself,  it  is  a  lie  in  his  right  hand  ;  he  cannot 
compass  what  he  intended  ;  nor,  if  he  gain  his  point,  will  he 
gain  the  satisfaction  he  promised  himself;  he  brings  forth  ?t:2)(rf, 
(Isa.26.18.)  stubble,  (Isa.33.11.)  death,  (James,  1.15.)  that  is, 
falsehood.  [2.]  By  the  pains  of  a  labouring  man,  that  works  hard 
to  dig  a  pit,  and  then  falls  into  it,  and  perishes  in  it.  First,  This 
is  true,  in  a  sense,  of  all  sinners;  they  prepare  destruction  for 
themselves,  by  preparing  themselves  for  destruction ;  loading 
themselves  with  guilt,  and  submitting  themselves  to  their  corrup- 
tions. Secondly,  It  is  often  remarkably  true  of  those  w  ho  contrive 
mischief  against  the  people  of  God,  or  against  their  neighbours; 
by  the  righteous  hand  of  God  it  is  made  to  return  upon  their  swn 
heads;  what  they  designed  for  the  shame  and  destruction  of  others 
proves  to  be  their  own  confusion. 

Nee  lex  est  jnstior  iilla, 

Qiiam,  Necis  artifices  arte  perire  sua. 

There  is  not  a  jiister  law  than.  That  the  author  of  a  murderous 
contrivance  should  perish  by  it.  Some  apply  it  to  Saul,  who  fel' 
upon  his  sword. 

In  singing  this  psalm,  we  must  do  as  David  here  does;  {v.  17.) 
praise  the  Lord  according  to  his  righteousness;  give  him  the  glory 
of  that  gracious  protection  under  which  he  takes  his  afflicted 
people,  and  of  that  just  vengeance  with  which  he  will  pursue 
them  that  afflict  them  ;  thus  we  must  sing  to  the  praise  of  the 
Lord  most  high,  who,  when  his  enemies  deal  proudly,  shews  that 
he  is  above  them. 

PSALM  VIII. 

This  psalm  is  a  solemn  meditation  on,  and  adoration  of,  the  glory  and  greatness 
of  God,  of  which  we  are  all  concerned  to  think  highly  and  honourably.  It 
begins  and  ends  irith  the  same  acknoicledgment  of  the  transcendejtt  e.rcellency 
of  God's  name.  It  is  proposed  for  proof ,  {v.  1.)  That  God's  name  is  excellent 
in  all  the  e:iith!  And  then  it  is  repeated,  as  proved,  (with  a  quod  ertt 
demonstiandiim — whicli  was  to  he  demonstrated,)  in  ihc  last  rerse.  For 
the  proof  of  God's  glory,  he  gives  instauces  of  his  goodness  to  man  ;  for  God's 
goodness  is  his  glory.  God  is  to  be  glorified,  I.  For  making  known  himselj 
and  his  great  name  to  ns.  v.  1 .  //.  For  making  use  of  the  weakest  ef  the 
children  of  men,  by  them  to  serre  his  own  purposes,  r.  2.  III.  For  making 
even  the  heavenly  bodies  useful  to  man,  r.  3,4.  IV.  For  making  him  to  have 
dominion  over  the  creatures  in  this  loiver  world,  and  thereby  placing  him  but 
little  lower  than  the  angels,  r.  5..S.  This  psalm  is,  in  the  New  Testament, 
applied  to  Christ,  and  the  w-ork  of  our  redemption  which  he  wrought  out; 
the  honour  given  by  the  children  of  men  to  him,  (v.  2.  Matt.  21. 16.)  and  the 
honour  put  upon  the  children  of  men  by  him,  both  in  his  hvmiliation,  when  he 
was  made  little  Imcer  than  the  angels,  and  in  his  exaltation,  when  he  was 
crowned  with  glory  and  honour,  v.^, I').  Hel).  2.  G..8.  1  Col'.  15.27.  When 
we  are  observing  the  glory  of  God  in  the  kingdom  of  nature  and  Providence, 
we  should  be  led  by  that,  and  through  that,  to  the  contemplation  of  Ids  glory 
in  the  kingdom  of  grace. 

To  the  chief  musician  upon  Gittith.     A  psalm  of  David. 

1.  /~\  LORD  our  Lord,  how  excellent  is  thy 
V_J^  name  in  all  the  earth  !  who  hast  set  thy 
glory  above  the  heavens.  2.  Out  of  the  month  of 
babes  and  sucklinas  hast  thou  ordained  strength, 
because  of  tliine  enemies,  that  thou  mightest  still 
the  enemy  and  the  avenger. 

The  psalmist  here  sets  himself  to  give  to  God  the  glory  due 
to  his  name.  Dr.  Hammond  grounds  a  conjecture  upon  the  title 
of  this  psalm,  concerning  the  occasion  of  |ienniiigit.  It  is  said  to 
be  upon  Gittith,  which  is  generally  taken  for  the  tune,  or  musical 
instrument,  with  which  this  psalm  was  to  be  sung;  but  he  ren- 
ders it  upon  tlie  Gittite,  that  is,  Goliath  the  Gittite,  whor/ 
he  vanquished  and  slew;  (1  Sam.  17.)  that  enemy  wa.s  stilled  by 


rSALMS,  VIII. 


Adoration. 


till!  w)io  was,  in  comparison,  bul  a  babe  aiul  a  suckling.  The 
fonjcrtiiic  would  bv  ])robable  enough,  but  that  we  find  two  other 
[isalnis  with  the  same  title,  81,  04. 

TvNo  things  David  here  admires, 

I.  How  plainly  God  displays  his  glory  himself,  v.l.  He  ad- 
(Ires'i's  himself  to  God  with  all  humility  and  reverence,  as  the 
Lord,  and  his  people's  Lord  ;  O  Lord  our  Lord.  If  we  believe 
thai  God  is  the  Lord,  we  must  avouch  and  acknowledge  him  to 
be  our's.  He  is  ours,  for  he  made  us,  protects  us,  and  takes 
special  care  of  us.  Fie  must  be  our's,  for  we  are  bound  to  obey 
liim,  and  submit  to  him;  we  must  own  the  relation,  not  only  when 
we  come  to  pray  to  God,  as  a  plea  with  him  to  shew  us  mercy, 
but  when  we  come  to  praise  him,  as  an  argument  with  ourselves 
lo  give  him  glory:  and  we  shall  never  think  we  can  do  that  with 
affection  enough,  if  we  consider, 

1.  Ilow  bright  God's  glory  shines  even  in  this  lower  world; 
Hotc  excellent  is  his  name  in  all  the  earth!  The  works  of  creation 
niid  Providence  evince  and  proclaim  to  all  the  world,  that  there 
is  an  infinite  Being,  the  Fountain  of  all  being,  power,  and  perfec- 
tion, the  sovereign  Ruler,  powerful  Protector,  and  bountiful  Be- 
nefactor, of  all  the  creatures.  How  great,  how  illustrious,  how 
magnificent,  is  his  name  in  all  the  earth  !  The  light  of  it  shines 
in  men's  faces  every  where;  (Rom.  1.20.)  if  they  shut  their  eyes 
a2;aiiist  if,  that  is  their  fault.  There  is  no  speech  or  language,  but 
the  voice  of  God's  name  either  is  heard  in  it,  or  }nay  be.  Bul 
this  looks  further,  to  the  gospel  of  Christ,  by  which  the  name 
of  God,  as  it  is  notified  by  divine  revelation,  which,  before,  was 
givat  in  Lsracl  only,  came  to  be  so  in  all  the  earth,  the  utmost 
riids  of  which  have  thus  been  made  to  see  God's  great  salvation, 
Mark,  16. 15,16. 

2.  How  much  brighter  it  shines  in  the  upper  world  ;  T7iou  hast 
fct  thy  glory  above  the  heavens.  (1.)  God  is  infinitely  more  glo- 
rious and  excellent  than  the  noblest  of  creatures,  and  those  that 
shine  brightest.  (2.)  Whereas  we  on  this  earth  only  hear  God's 
excellent  name,  and  praise  that,  the  angels  and  blessed  spirits 
above  see  his  glory,  and  praise  that,  and  yet  he  is  exalted  far  abo\e 
even  their  blessing  and  praise.  (3.)  In  the  exaltation  of  the 
Lord  Jesus  to  the  right  hand  of  God,  who  is  the  Bi-ightness 
of  his  Father's  glory,  and  the  express  Image  of  his  person,  God 
set  his  glory  above  the  heavens,  far  above  all  principalities  and 
powers. 

II.  How  powerfully  he  discovers  it  by  the  weakest  of  his  crea- 
tures ;  (17.2.)  Out  of  the  moiitli  of  babes  and  sucklings  hast  than 
ordained  strength,  or  perfected  praise,  the  praise  of  thy  strcnoth, 
Matth.  21.16.  This  bespeaks  the  glorv  of  God,  1.  In  the  king- 
dom of  nature.  The  care  God  lakes  of  little  children,  Cwlien  they 
first  come  into  the  world,  the  most  helpless  of  all  animals,)  the 
special  protection  they  are  uniler,  and  the  provision  nature  has 
made  for  them,  ought  to  be  acknowledged  bv  everv  one  of  us,  to 
the  glory  of  God,  as  a  great  instance  of  his  power  and  goodness; 
and  the  more  sensibly,  because  we  have  all  had  the  benefit  of  it, 
for  to  this  we  owe  it,  that  we  died  not  from  the  tcomh,  that  the 
knees  then  prevented  us,  and  the  breasts,  that  we  should  suck, 
"This  is  such  an  instance  of  thy  goodness,  as  may  forever  put 
to  silence  the  enemies  of  thy  glory,  who  say.  There  is  no  God." 
2.  In  the  kingdom  of  Providence;  in  the  government  of  this  lower 
world  he  makes  use  of  the  children  of  men,  some  that  know 
him,  and  others  that  do  not,  (Isa.4.5.4^.)  and  these  such  as  have 
been  babes  and  sucklings;  nay,  sometimes  he  is  pleased  to  serve 
his  own  purposes  by  the  ministry  of  such  as  are  still,  in  wisdom 
1  and  strength,  little  belter  than  babes  and  sucklings.  3.  In  the 
kingdom  of  grace,  the  kingdom  of  the  Messiah.  It  is  here  fore- 
told, that,  by  the  apostles,  who  were  looked  upon  but  as  babes, 
unlearned  and  ignorant  men,  (Acts, 4. 13.)  mean  and  despicable, 
and  by  the  foolishness  of  their  preaching,  the  Devil's  kingdom 
should  be  thrown  down,  as  Jericho's  walls  were  by  the  sound  of 
Tams'-horns.  The  gospel  is  called  the  arm  of  the  Lord,  and  the 
od  of  his  strength ;  this  was  ordained  to  work  wonders,  not  out 
»f  the  mouth  of  philosophers  or  orators,  politicians  or  statesmen, 
but  of  a  company  of  poor  fishermen,  who  lay  under  the  greatest 
•xlernal  disadvantages;  yea  we  hear  children  crying,  Hosanna  to 
VOL.  II.  75 


the  Son  of  David,  when  the  chief  priests  and  Pharisees  owned 
him  not,  but  despised  and  rejected  him;  to  that  therefore  our 
Saviour  applies  this,  (Matth.  21. 16.)  and  by  it  stilled  the  enemy. 
Sometimes  the  grace  of  God  appears  wonderfully  in  young  chil- 
dren, and  he  teaches  them  knowledge,  and  makes  them  to  tinder- 
stand  doctrine,  who  are  but  neivly  weaned  from  the  milk,  and 
drawn  from  the  breasts,  Isa.28. 9.  Sometimes  the  power  of  God 
brings  to  pass  great  things  in  his  church  by  very  weak  and  unlikely 
instruments;  and  confounds  the  noble,  wise,  and  mighty,  by  the 
base,  and  weak,  and  foolish,  things  of  the  world,  that  no  flesh 
might  glory  in  his  presence,  but  the  excellency  of  the  power 
might  the  more  evidently  appear  to  be  of  God,  and  not  of  man, 
I  Cor.  1.  27,  28.  This  he  does,  because  of  his  enemies,  because 
tiiey  are  insolent  and  haughty,  that  he  may  still  them,  may  put 
them  to  silence,  and  put  them  to  shame,  and  so  be  Justly  avenged 
on  the  avengers;  see  Acts,  4.14. — 6. 10.  The  Devil  is  the  great 
enemy  and  avenger,  and  by  the  preaching  of  the  gospel  he  was, 
in  a  great  measure,  stilled,  his  oracles  were  silenced,  the  advocates 
of  his  cause  were  confounded,  and  unclean  spirits  themselves  not 
suffered  to  speak. 

In  singing  this,  let  us  give  God  the  glory  of  his  great  name,  and 
of  the  great  things  he  has  done  by  the  power  of  his  gospel,  in  the 
chariot  of  which  the  exalted  Redeemer  rides  forth,  conquering  and 
lo  conquer,  and  ought  to  be  attended,  not  only  with  our  praises, 
but  with  our  best  wishes.  Praise  is  perfected,  God  is  in  the 
highest  degree  glorified,  when  strength  is  ordained  out  o'  the 
mouth  of  babes  and  sucklings. 

3.  When  I  consider  thy  heavens,  the  work  of 
thy  fingers,  the  moon  and  the  star.s,  which  thou 
hast  ordained;  4.  What  is  man,  that  thou  art 
mindful  of  him  ?  and  the  son  of  man,  that  thou 
visitest  him  ?  5.  For  thou  hast  made  him  a  httle 
lower  than  tiie  angels,  and  hast  crowned  him  with 
glory  and  honour,  ii.  Thou  madest  him  to  have 
dominion  over  the  works  of  thy  hands  ;  thou  hast 
put  all  things  under  his  feet:  7.  All  sheep  and 
oxen,  yea,  and  the  beasts  of  the  field :  8.  The 
fowl  of  the  air,  and  the  fish  of  the  sea,  and  what- 
soever passeth  through  the  paths  of  the  seas.  9. 
O  Lord  our  Lord,  how  excellent  is  thy  name  in 
all  the  earth  ! 

David  here  goes  on  to  magnify  the  honour  of  God,  by  recount- 
ing the  honours  he  has  put  upon  man,  especially  the  man  Christ 
Jesus.  The  condescensions  of  the  divine  grace  call  for  our  praises 
as  much  as  the  elevations  of  the  divine  glory ;  how  God  has  con- 
descended in  favour  to  man,  the  psalmist  here  observes  with  woh- 
der  and  thankfulness,  and  recommends  it  to  our  thoughts.  See 
here, 

I.  What  it  is  that  leads  him  lo  admire  the  condescending  favour 
of  God  to  man ;  it  is  his  consideration  of  the  lustre  and  influence 
of  the  heavenly  bodies,  which  are  within  the  view  of  sense;  (u.3.) 
/  consider  thy  heavens,  and  there,  particularly,  the  moon  and 
the  stars.  But  why  does  he  not  take  notice  of  the  sun,  which 
much  excels  them  all?  Probably  because  it  was  in  a  night-walk, 
bv  moonlight,  that  he  entertained  and  instructed  himself  with  this 
meditation,  when  the  sun  was  not  within  view,  but  only  the  moon 
and  the  stars,  which,  though  they  are  not  altogether  so  serviceable 
to  man  as  the  sun  is,  yet  are  no  less  demonstrations  of  the  wisdom, 
power,  and  goodness,  of  the  Creator.  Observe,  1.  It  is  our  duty 
to  consider  the  heavens.  We  see  them,  we  cannot  but  see  them; 
by  this,  among  other  things,  man  is  distinguished  from  the  beasts, 
that,  while  they  are  so  framed  as  to  look  downward  to  the  ea.T\.\\ 
man  is  made  erect  to  look  upward  toward  heaven;  Os  homini 
S7iblime  dedit,  crelumqve  txieri  jxtssit — To  man  he  gave  an  erect 
countenance,  and  bade  him  gaze  on  the  heavens,  that  thus  he  may 
be  directed  lo  set  his  affections  on  things  above  ;  for  what  we  see 
has  not  it»  due  influence  upon  us.  unless  we  consider  it.     2.  Wi- 


PSALMS,  VIII,  IX. 


Adoration. 


Bust  always  cansidor  llie  Iieaveiis  as  God's  heavens ;  not  only  asi 
all  the  world  is  his,  even  liie  earth  and  the  fulness  thereof,  but  in 
a  more  peculiar  iiiaiincr;  The  heavens,  even  the  heavens,  are  the 
Cord's,  (115.16.)  they  arc  the  place  of  the  residence  of  his  glory, 
and  \vc  are  taught  to  call  him  Our  Father  in  heaven.  3.  Tliey  are 
therefore  iiis,  because  they  are  the  work  of  his  fingers  ;  he  made 
lliem,  he  n-.ade  them  easily ;  the  stretchhig  out  of  the  heavens 
needed  not  any  outstretched  arm,  it  was  done  with  a  word  ;  he 
made  them  with  very  great  curiosity  and  fineness,  like  a  nice  piece 
of  work  which  the  artist  makes  w  ith  his  fingers.  4.  Even  the  lesser 
lights,  the  moon  and  stars,  shew  the  glory  and  power  of  the  Father 
of  lights,  and  furnish  us  with  matter  for  praise.  5.  The  heavenly 
bodies  are  not  onlv  the  creatures  of  the  divine  power,  but  subject 
to  the  divine  government;  God  not  only  made  them,  but  ordained 
fhem;  and  the  ordinances  of  heaven  can  never  be  altered.  But 
how  does  this  come  in  hero,  to  magnify  God's  favour  to  man  1 
(1.)  When  we  consider  how  the  glory  of  God  shines  in  the  upper 
world,  we  may  well  wonder  that  he  should  take  cognizance  of 
such  a  mean  creature  as  man ;  that  he  who  resides  in  that  bright 
and  blessed  part  of  the  creation,  and  governs  it,  should  humble 
himself  to  behold  the  things  done  upon  this  earth;  see  113.  3,  6. 
(2.)  When  we  consider  of  what  great  use  the  heavens  are  to  men 
Ml  earth,  and  how  the  lights  of  heaven  are  dividedunto  allnations, 
(Deut.4.19.  Gen.  1.16.)  we  may  well  say,  "Lord,  what  is  man, 
that  thou  shouldest  settle  the  ordinances  of  heaven,  with  an  eve 
to  hun  and  to  his  benefit,  and  that  his  comfort  and  convenience 
should  be  so  much  consulted  in  the  making  of  the  lights  of  heaven, 
and  directing  their  motions  !" 

II.  How  he  expresses  this  admiration;  (f.4.)  "  Lord,  what  is 
inan!  {Enosh,  sinful,  weak,  miserable,  man,  a  creature  so  for- 
getful of  thee,  and  his  duty  to  thee,)  that  thou  art  thus  mindfid 
of  him ;  that  thou  takesl  cognizance  of  him,  and  of  his  actions 
and  affairs;  that,  in  the  making  of  the  world,  thou  hadst  a  re- 
spect to  him!  What  is  the  son  of  man,  that  thou  visitest  him; 
that  thou  not  only  feedest  him  and  clothest  him,  protectest  him 
and  providest  for  him,  in  common  with  other  creatures,  but 
visitest  him,  as  one  friend  visits  another,  art  pleased  to  converse 
with  him,  and  concern  thyself  for  him  !  What  is  man,  (so  mean 
a  creature,)  that  he  should  be  thus  honoured,  (so  sinful  a  creature,) 
that  he  should  be  thus  countenanced  and  favoured  !"  Now  this 
refers, 

1.  To  mankind  in  general.  Though  man  is  a  worm,  and  the 
son  of  man  is  a  worm,  (Job,  25. 6.)  yet  God  puts  a  respect  upon 
him,  and  shews  him  abundance  of  kindness;  man  is,  above  all 
the  creatures  in  this  lower  world,  the  favourite  and  darling  of 
Providence.     For, 

(1.)  He  is  of  a  very  honourable  raidv  of  beings.  We  may  be 
sure  he  takes  place  of  all  the  inhabitants  of  this  lower  world,  for 
he  is  made  but  a  little  lou-cr  than  the  angels,  (v.  5.)  lower  indeed, 
because  by  his  body  he  is  allied  to  the  earth,  and  to  the  beasts 
that  perish,  and  yet  by  his  soul,  which  is  spiritual  and  immortal, 
he  is  so  near  akin  to  the  holy  angels,  that  he  may  be  truly  said  U> 
be  but  a  little  loircr  than  they,  and  is  in  order  next  to  them,  lie 
is  but  for  a  little  while  lower  than  the  angels,  while  his  great  soul 
is  cooped  up  in  a  house  of  clay,  but  the  children  of  the  resurrection 
shall  be  laayyiXoi — an  (/els'  peers,  (Luke,  20. 36.)  and  nc  longer 
lower  than  thcv. 

(2.)  He  is  endued  will)  noble  faculties  and  capacities;  Thou 
hast  e -mined  him  v  ith  r/lnri/  and  honour;  he  that  gave  him  his 
bein^;  lias  disliiiguislu  d  him,  and  qualified  him  for  a  dominion 
over  the  inferior  cicalu,.  s;  fdr,  having  wade  him  wiser  than  the 
beasts  of  the  earlh,  and  the  fowls  of  heaven,  (.fob,  35.  11.)  he  has 
made  him  fit  to  rule  them,  and  it  is  fit  that  thev  should  be  ruled 
by  him.  INlan's  reason  is  his  crown  of  glory;  let  him  not  profane 
that  crown  by  disturbing  the  use  of  it,  nor  forfeit  that  crown  by 
acting  contrary  to  its  dictates. 

(3.)  He  is  invested  with  a  sovereisn  dominion  over  the  inferior 
creatures,  under  God,  and  is  constituted  their  lord.  He  that 
made  them,  and  knows  them,  and  whose  own  they  are  has  7nade 
nan  to  have  ihminion  over  them,  v.G.  His  charter,  by  which  he 
holds  this  royalty,  bears  equal  date  with  his  creation,  (Gen.  1.28.) 


and  was  renewed  after  the  flood,  Gen  b.2.  God  has  put  aH 
things  under  man's  feet,  that  he  might  serve  himself,  not  only  of 
the  labour,  but  of  the  productions  and  lives,  of  the  inferior  crea- 
tures; they  are  all  delivered  into  his  hand,  nay,  they  are  all  pvt 
under  his  feet.  He  specifics  some  of  the  inferior  animals ;  {v.  7,  8.) 
not  only  sheep  and  oxen,  which  njan  takes  care  of  and  provides 
for,  but  the  beasts  of  the  field,  as  well  as  those  of  the  flood,  yea, 
and  those  creatures  which  are  most  at  a  distance  from  man,  as  the 
fowl  of  the  air,  yea,  and  the  fish  of  the  sea,  which  live  in  another 
element,  ai;d  pass  unseen  through  the  paths  of  the  seas.  Man 
has  arts  to  lake  these;  though  many  of  them  are  much  stronger, 
and  many  of  them  are  much  swifter,  than  he,  yet,  one  way  of 
other,  he  is  too  liaid  for  them,  Jam.  3. 7.  Every  hind  of  beasts, 
and  birds,  and  things  in  the  sea,  is  tamed,  and  has  been  tamed; 
he  has  likewise  liberty  to  use  them  as  he  has  occasion ;  Eise, 
Peter,  kill  and  eat,  Acts,  10.13.  Every  time  we  partake  of  fish 
or  of  fow  I,  we  realize  this  dominion  which  man  has  over  the  works 
of  God's  hands  ;  and  it  is  a  reason  for  cur  subjection  to  God,  our 
chief  Lord,  and  to  his  dominion  over  us. 

2.  But  this  refers,  in  a  particular  manner,  to  Jesus  Christ;  of 
him  we  are  taught  to  expound  it,  (Heb.2.6.  .8.)  where  the  aposlle, 
to  prove  the  sovereign  dominion  of  Christ,  both  in  heaven  and  in 
earth,  shews  that  he  is  that  man,  that  son  of  man,  here  spoken  of. 
whom  God  has  croivned  uith  glory  and  honour,  and  made  to  have 
dominion  over  the  works  of  his  hands.  And  it  is  certain  that  the 
greatest  favour  that  ever  was  shewed  to  the  human  race,  and  the 
greatest  honour  that  ever  was  put  upon  the  human  nature,  were 
exemplified  in  the  incarnation  and  exaltation  of  the  Lord  Jesus; 
these  far  exceed  the  favours  and  honours  done  us  by  creation 
and  providence,  though  they  also  are  great,  and  far  more  than  we 
deserve. 

We  have  reason  humbly  to  value  ourselves  by  it,  and  thankfully 
to  admire  the  grace  of  God  in  it, 

(1.)  That  Jesus  Christ  assumed  the  nature  of  man,  and  in  that 
nature  humbled  himself.  He  became  the  Son  of  man,  a  partaker 
of  flesh  and  blood;  being  so,  God  visited  him;  which  some  apply 
to  his  sufferings  for  us,  for  it  is  said,  (Heb.  2. 9.)  For  the  suffering 
of  death,  a  visitation  in  wralh,  he  was  erouned  with  glory  and 
honour.  God  visited  him;  having  laid  upon  him  the  iniquity  of 
us  all,  he  reckoned  with  him  for  it,  visited  him  with  a  rod  and 
with  stripes,  that  we  by  them  might  be  healed.  He  w  as,/oj-  a  little 
while,  (so  the  apostle  interprets  it,)  made  lower  than  the  angels, 
when  he  took  upon  him  the  form  of  a  servant,  and  made  himself  of 
no  reputation. 

(2.)  That,  i;i  that  nature,  he  is  exalted  to  be  I^rd  of  all.  God 
the  Father  fexalted  him,  because  he  had  humbled  himself;  erowncd 
him  with  glory  and  honour,  the  glory  which  he  had  with  him  be- 
fore tLe  worlds  were;  set  him  at  his  own  right  hand;  constituted 
hiiTi  not  only  the  Head  of  the  church,  but  Head  over  all  things  to 
f'le  church;  and  gave  all  things  into  his  hand,  intrusted  him  with 
ihe  administration  of  the  kingdom  of  providence,  in  conjunction 
with,  and  subserviency  to,  the  kingdom  of  grace.  All  the  creatures 
are  put  under  his  feet ;  and,  even  in  the  days  of  his  flesh,  he  gave 
some  specimens  of  his  power  o^  er  them,  as  when  he  commanded 
the  winds  and  the  seas,  and  appointed  a  fish  to  pay  his  tribute. 

With  good  reason,  therefore,  docs  the  psalmist  conclude  as  he 
began.  Lord,  how  excellent  is  thy  name  in  all  the  earth,  which 
has  been  honoured  with  the  presence  of  the  Redeemer,  and  is  still 
enlightened  by  his  gospel,  and  governed  by  his  wisdom  and  power! 
In  singing  this,  and  praying  it  over,  though  we  must  not  forget  to 
acknowledge,  with  suitable  affections,  God's  common  favours  to 
mankind,  particularly  in  the  serviceableness  of  the  inferior  crea- 
tures to  us,  yet  we  must  especially  set  om-selves  to  give  glory  to 
our  Lord  Jesus,  by  confessing  that  he  is  Lord,  submitting  to  him  as 
our  Lord,  and  waiting  till  we  see  all  things  put  under  him,  and  all 
his  enemies  made  his  footstool. 

PSALM  IX. 

In  this  psalm,  I.  David  praises  Gud  fnr  pleading  his  cause,  ana  giving  him 
victory  over  his  enemies  and  the  enemies  nf  his  cnunlry,  (»i.  1..6.)  and  calls 
upon  others  to  join  with  him  in  his  songs  of  praise,  v.l\,  12.     //.  He  prayt 


PSALMS,  IX. 


Devout  Acknowledgments. 


So  God,  tlutt  he  might  have  stilt  further  occasion  to  praise  him,  for  Aic  ox-n 
delircrances,  and  the  confusion  of  his  enemies,  r.  13,  14,  19,  20.  ///.  He 
triumph.'!  in  the  assurance  he  had  of  (lod's  jid/iri/iff  the  trorW,  (r.7,  8.) 
protecting  his  oppressed  people,  (i*.  11,  10,  18.)  and  bringing  his  and  their 
implttcable  enemies  to  rain,  v.  15  .  .17.  This  is  eery  applicable  to  the  kingdom 
nf  the  Messiah,  the  enemies  of  which  hare  heen,  in  part,  destroyed  already, 
nnd  shall  be  yet  more  and  more,  till  they  all  he  made  his  footstool;  u'hich 
ive  are  to  assure  ourselves  of,  that  God  may  have  the  glory,  and  we  may  take 
the  comfort. 

To  llie  chief  musician  upon  Mulh-labbea.     A  psalm  of  David. 

1-  X  WILL  praise  t/iee,  O  Lord,  with  my  whole 
A.  heart;  I  will  shew  forth  all  thy  marvellous 
works.  2.  I  will  be  glad  and  rejoice  in  thee:  I 
will  sing  praise  to  thy  name,  O  thou  most  High. 
3.  When  mine  enemies  are  turned  back,  they 
shall  fall  and  perish  at  thy  presence.  4.  For  thou 
hast  maintained  my  right  and  my  cause;  thou 
satest  in  the  throne,  judging  right.  5.  Thou  hast 
relniked  the  heathen,  thou  hast  destroyed  the 
wicked,  thou  hast  put  out  their  name  for  ever  and 
ever.  0.  O  thou  enemy,  destructions  are  come  to 
a  perpetual  end :  and  thou  hast  destroyed  cities ; 
their  memorial  is  perished  with  them.  7.  But  the 
Lord  shall  endure  for  ever:  he  hath  prepared  his 
tlirone  for  judgment.  8.  And  he  shall  judge  the 
Morld  in  righteousness,  he  shall  minister  judg- 
ment to  tlie  people  in  uprightness.  9.  The  Lord 
also  will  be  a  refuge  for  the  oppressed,  a  refuge  in 
Hmes  of  trouble.  10.  And  they  that  know  thy 
name  will  put  their  trust  in  thee:  for  thou.  Lord, 
hast  not  forsaken  them  that  seek  thee. 

The  title  of  this  psalm  gives  a  very  uncertain  sound  concerning 
the  occasion  of  penning  it.  It  is  upon  Muth-lahben,  which  some 
make  to  refer  to  the  death  of  Coliath,  others  of  Nabal,  others  of 
Alisaloui;  but  I  incline  to  think  it  signifies  only  some  tune,  or 
musical  instrument,  tov.hirh  this  psahn  was  intended  to  be  sung; 
and  that  the  enemies  he  is  here  triumphing  in  the  defeat  of,  are 
the  Phiiislines,  and  the  other  neighbouring  nations  that  opposed 
Ills  sitliemeiit  in  the  throne;  whom  he  contested  with,  and  sub- 
(hn'd,  111  the  beginning  of  his  reign,  2  Sam.  5,  8. 

Ill  these  verses, 

I.  Da\id  e^cites  and  engages  himself  to  praise  God  for  his 
inercir.-;,  and  the  great  things  he  had  of  late  done  for  him  and  his 
g(i\eriiniciit,  r.1,2.  Note,  1.  God  expects  suitable  returns  of 
prai-ic  fnni  those  for  whom  he  has  done  marvellous  works.  2.  If 
we  would  praise  (iod  acceptably,  \\c  must  praise  him  in  sincerity, 
with  our  hearts,  and  not  only  with  our  lips,  and  be  lively  and 
fervent  in  the  duty,  with  our  whole  heart.  3.  When  we  give 
thanks  for  scnne  one  particular  mercy,  we  should  take  occasion 
thence  to  reintmbtr  former  mercies,  and  so  to  shew  forth  all  his 
marvellous  works.  4.  Htdyjoy  is  the  life  of  thankful  jiraise,  as 
thankful  praise  is  the  language  of  holy  joy;  I  will  be  c/lad  and 
rrjoice  in  tliec.  5.  W  hatever  occurs  to  make  us  glad,  our  jov  must 
pass  through  it,  and  terminate  in  God  only;  I  will  be  glad  and 
ri'jnicc  in  thee,  not  in  the  gift  so  niuch  as  in  the  Giver.  6.  Joy 
and  jiraise  are  properly  e\|)ress(d  liy  singing  ]:salms.  7.  When 
God  has  shewed  himself  to  be  above  the  |iroud  enemies  of  the 
church,  we  must  fake  occasion  thence  lo  give  glory  to  him  as  the 
Most  High.  8.  The  triumphs  of  the  Redeemer  ought  to  be  the 
triumphs  of  th.e  redeemed  ;   see  Rev.  12.  10. — 19.  5—15.  3,  4. 

II.  He  acknowledges  the  aliniilitv  power  of  God,  as  that 
which  the  strongest  and  stoutest  of  his  en'-mies  were  no  way  able 
to  contest  with,  or  stand  before,  r.3.  But,  1.  They  are  forced 
to  turn  back;  lluir  policy  and  their  courage  fail  them,  so  that 
fliey  cannot,  tliey  dare  not,  pnsh  fonvaid  hi  their  enterprises,  but 
iRtirc  with   precipitation.     2.  Wlien  once  they  turn   back,  they 


fall  and  perish ;  even  their  retreat  will  be  their  ruin,  and  Ihej 
will  save  themselves  no  more  by  flying  than  by  fighting.  It 
Haman  begin  to  fall  before  Mordecai,"he  is  a  lost  man,  and  shall 
prevail  no  more;  see  Esth.  6.  13.  3.  The  presence  of  the  Lord, 
and  the  glory  of  his  power,  are  sufficient  for  the  destruction  of 
his  and  his  people's  enemies.  That  is  easily  done,  which  a 
man  does  with  his  very  inesence;  with  that,  God  confounds  his 
enemies,  such  a  presence  has  he.  This  was  fulfilled,  when  our 
Lord  Jesus,  with  one  word,  /  am  he,  made  his  enemies  lo  fall 
back  at  his  presence;  (John,  18.  0.)  he  could,  at  the  same  lime, 
have  made  them  perish.  4.  When  the  enemies  of  God's  church 
are  put  to  confusion,  we  must  ascribe  it  to  the  power,  not  of 
instruments,  but  of  his  presence,  and  give  him  all  the  glorv. 

HI.  He  gives  to  God  the  glory  of  his  righteousness,"  in  his 
appearing  on  his  behalf;  (v.  4.)  "  Thou  hast  maintained  my  right 
and  my  cavse,  my  righteous  cause;  when  that  came  on,  thou 
satest  in  the  throne,  judging  right.  Observe,  1.  God  sits  in  the 
tlirone  of  judgment;  to  him  it  belongs  to  decide  controversies, 
to  determine  apjieals,  to  right  the  injured,  and  to  punish  the  in- 
jurious; for  he  has  said,  Vengeance  is  mine.  2.  We  are  sure  that 
the  judgment  of  God  is  according  to  truth,  and  that  with  him 
there  is  no  unrighteousness.  Far  be  it  from  God,  that  he  should 
pervert  justice.  If  there  seems  to  us  to  be  some  irregularity  in 
the  present  decisions  of  Providence,  yet  these,  instead  of  shaking 
our  belief  of  God's  justice,  may  serve  to  strengthen  our  belief  of 
the  judgment  to  come,  which  will  set  all  to  rights.  3.  Whoever 
disown  and  desert  a  just  and  injured  cause,  we  may  be  sure  that 
the  righteous  God  will  maintain  it,  and  plead  it  with  jealousy, 
and  will  never  suffer  it  to  be  run  down. 

IV.  He  records,  with  joy,  the  triumphs  of  the  God  of  heaven 
over  all  the  powers  of  hell,  and  atteuds  those  triumphs  with  hi.* 
praises,  u.  5.  By  three  steps  the  power  and  justice  of  God  had 
proceeded  i>,"ainst  the  heatlien,  and  wicked  people,  who  were 
enemies  to  the  king  God  had  lately  set  up  upon  his  holy  hill  of 
7.\on.  1.  He  had  checked  them;  "  Thou  hast  rebuked  the  heathen; 
hast  given  them  real  proofs  of  thy  displeasure  against  them." 
This  he  did,  before  he  destroyed  them,  that  they  might  have  taken 
warning  by  the  rebukes  of  Providence,  and  so  have  prevented  their 
own  destruction.  (2.)  He  had  cut  them  off;  Thou  hast  destroyed 
the  wicked.  The  wicked  are  marked  for  destruction,  and  some 
are  made  monuments  of  God's  vindictive  justice,  and  destructive 
power,  in  this  world.  (3.)  He  had  buried  them  in  oblivion  and 
(lerpetual  infamy;  had  put  out  their  name  for  ever,  that  they 
should  never  be  remembered  with  any  respect. 

V.  He  exults  over  the  enemy  whom  God  thus  appears  against; 
(v.  6.)  Thou  hast  destroyed  cities.  Either,  "  Thou,  O  enemy, 
hast  destroyed  our  cities,  at  least,  iu  intention  and  imagination  ;" 
or,  "Thou,  O  God,  hast  destroyed  their  cities  by  the  desolation 
brought  upon  their  country."  It  may  be  taken  either  way;  for 
the  ]isalniist  will  have  the  enemy  to  know,  1.  That  their  destruc- 
tion is  just;  and  that  God  was  but  reckoning  with  them  for  all 
the  mischief  which  they  had  done,  and  designed,  against  his 
people.  The  malicious  and  vexatious  neighbours  of  Israel,  as  the 
Philistines,  Moabites,  Aninionites,  Edomites,  and  Syrians,  had 
made  incursions  upon  them,  (when  there  was  no  king  in  Israel  to 
fight  their  battles,)  and  destroyed  their  cities,  and  done  what  they 
could  lo  make  their  memorial  perish  with  them ;  but  now  the 
wheel  was  turned  iijion  them,  their  destructions  of  Israel  were 
come  to  a  ]ierpetunl  end,  thev  shall  now  cease  to  spoil,  and  must 
themselves  be  spoiled,  Isa.  83.  1.  2.  That  it  is  total  and  final, 
such  a  destruction  as  should  make  a  perpetual  end  of  them,  so 
that  the  very  memorial  of  their  cities  should  ])erish  with  them. 
So  devouring  a  thing  is  time,  and,  much  more,  such  desolations 
do  the  righteous  judgments  of  God  make  upon  sinners,  that  great 
and  populous  cities  have  been  reduced  to  such  ruins,  that  their 
very  memorial  is  perished,  and  those  who  have  sought  them  could 
not'  find  wliere  they  stood  ;  but  we  look  for  a  city  that  has  stronger 
foundations. 

VI.  He  comforts  himself,  and  others,  in  God,  and  pleases  himself 
with  the  thoughts  of  him. 

1.  With  the  thoughts  of  his  eternity.      On  this  earth  we  sc» 


PSALMS,  IX. 


The  Duom  oi   the  Wicked. 


nothing  durable,  even  strong  cHies  are  buried  in  rubbish,  and 
forgotten;  but  the  Lord  shall  endure  for  ever,  v.1.  There  is  no 
I'hange  of  his  being;  his  felicity,  power,  and  perfection,  are  out  of 
the  reach  of  all  the  combined  forces  of  hell  and  eayth  ;  they  may 
put  an  end  to  our  liberties,  our  privileges,  our  lives,  but  our 
God  is  still  the  same,  and  sits  even  upon  the  floods,  unshaken, 
undisturbed,  29.  10.— 93.  2. 

2.  With  the  thoughts  of  his  sovereignty  both  in  government  and 
judgment;  He  has  prepared  his  throne ,  has  fixed  it  by  his  infinite 
wisdom,  has  fixed  it  by  his  immutable  counsel.  It  is  the  great 
support  and  comfort  of  good  people,  when  the  power  of  the 
church's  enemies  is  threatening,  and  the  posture  of  its  affairs 
melancholy  and  perplexed,  that  God  now  rules  the  world,  and 
will  shortly  judge  the  world. 

3.  With  the  thoughts  of  his  justice  and  righteousness  in  all  the 
administrations  of  his  government.  He  does  all,  every  day,  he 
will  do  all,  at  the  last  day,  according  to  the  eternal,  unalterable, 
rules  of  equity;  (t».  8.)  He  shall  judge  the  world,  all  persons 
and  all  controversies,  shall  minister  judgment  to  the  people, 
shall  determine  their  lot  both  in  this  and  in  the  future  slate, 
in  righteousness  and  in  uprightness,  so  that  there  shall  not  be 
the  least  colour  of  exception  against  it. 

4.  With  the  thoughts  of  that  peculiar  tavour  which  God  bears 
to  his  own  people,  and  the  special  protection  which  betakes  them 
under.  The  Lord,  who  endures  for  ever,  is  their  everlasting 
Strength  and  Protection  ;  he  that  judges  the  world,  will  be  sure  to 
judge  for  them,  when  at  any  lime  they  are  injured  or  distressed; 
{v.  9.)  He  loill  be  u  refuge  for  the  oppressed;  a  high  place,  a  strong 
place,  for  the  oppressed,  in  time  of  trouble.  It  is  the  lot  of  God's 
people  to  be  oppressed  in  this  world,  and  to  have  troublous  times 
appointed  to  them ;  j)erhaps  God  may  not  immediately  appear  fur 
Ihem  as  their  Deliverer  and  Avenger;  but,  m  the  midst  of  their 
distresses,  they  may  by  faith  fly  to  him  as  their  Refuge,  and  may 
depend  upon  his  power  and  promise  for  their  safety,  so  that  no 
real  hurt  shall  be  done  them. 

5.  With  the  thoughts  of  that  sweet  satisfaction  and  repose  of 
mind  which  they  have,  that  make  God  their  Refuge;  (u.  10.) 
"  They  that  know  thy  name,  will  put  their  trust  in  thee,  as  I  have 
done;"  (for  the  grace  of  God  is  the  same  in  all  the  saints,)  "  and 
then  they  will  find,  as  I  have  found,  that  thou  dost  not  forsake 
Ihem  that  seek  Ihee  ;"  for  the  favour  of  God  is  the  same  towards 
all  the  saints.  Note,  (1.)  The  better  God  is  known,  the  more  he 
is  trusted.  Tliose  who  know  him  to  be  a  God  of  infhiite  wisdom, 
will  tru»t  him  further  than  they  can  see  him  ;  (Job,  35.  14.)  those 
who  know  him  to  be  a  God  of  almighty  pow  er,  will  trust  him  when 
creature-confidences  fail,  and  they  have  nothing  else  to  trust  to, 
( 2  Chr.  20. 12.)  and  those  who  know  him  to  be  a  God  of  infinite 
grace  and  goodness, will  trust  him,  though  he  slay  them ;  Job,13.15. 
Those  who  know  him  to  be  a  God  of  inviolable  truth  and  faithfulness, 
will  rejoice  in  his  word  of  promise,  and  rest  upon  that,  though  tlie 
performance  be  deferred,  and  intermediate  providences  seem  to  con- 
tradict it.  Those  who  know  him  to  be  the  Father  of  spirits,  and  an 
everlasting  Father,  will  trust  him  with  Iheirsoulsaslheir  main  care, 
and  trust  in  him  at  all  times,  even  to  the  end.  (2.)  The  more  God 
is  trusted,  the  more  he  is  sought  unto.  If  we  trust  God,  we  shall 
seek  him  by  faithful  and  fervent  prayer,  and  by  a  constant  care  to 
approve  ourselves  to  him  in  the  whole  course  of  our  conversation. 
(3.)  God  never  did,  nor  ever  will,  disown  or  desert  any  that  duly 
neck  to  him,  and  trust  in  bini.  Though  he  afflict  them,  he  does 
not  leave  them  comfortless ;  though  he  seem  to  forsake  them  for 
a  while,  yet  he  will  gather  them  with  everlasting  mercies. 

11.  Sing  praises  to  the  Lord,  which  dwelleth 
in  Zion;  declafe  among  the  people  his  doings. 
12.  When  he  niaketh  inquisition  for  blood,  he 
remembereth  them :  he  foigelteth  not  the  cry  of  the 
humble.  13.  Have  mercy  upon  me,  O  Lord;  con- 
sider my  trouble  7v/iich  I  suffer  of  them  that  hate 
me,  thou  that  liflest  me  up  from  the  gates  of  death : 


14.  That  I  may  shew  forth  all  thy  praise  in  (ho 
gates  of  the  daughter  of  Zion;  I  will  rejoice  in  thy 
salvation.  15.  The  heathen  are  sunk  down  in  the 
pit  that  they  made :  in  the  net  which  they  hid  is 
their  own  foot  taken.  ItJ.  The  Lord  is  known  by 
the  judgment  which  he  executeth:  the  wicked  ia 
snared  in  the  work  of  his  own  hands.  Hio<:aion. 
Selah.  17.  The  wicked  shall  be  turned  into  hell, 
and  all  the  nations  that  forget  Gpd.  18.  For 
the  needy  shall  not  alway  be  forgotten ;  the 
expectation  of  the  poor  shall  not  perish  for  ever. 
19.  Arise,  O  Lord;  let  not  man  prevail:  let  the 
heathen  be  judged  in  thy  sight.  20.  Put  them 
in  fear,  O  Lord:  that  the  nations  may  know 
themselves  to  he  but  men.     Selah. 

In  these  verses, 

I.  David,  having  praised  God  himself,  calls  upon  and  invites 
others  to  praise  him  likewise,  v.  11.  Those  who  believe  God  is 
greatly  to  be  praised,  not  only  desire  to  do  that  work  better 
themselves,  but  desire  that  others  also  may  join  with  them  in  it, 
and  would  gladly  be  instnimental  to  bring  them  to  it ;  Sing  praises 
to  the  Lord  which  dwelleth  in  Zion.  As  the  special  residence  of 
his  glory  is  in  heaven,  so  the  special  residence  of  his  grace  is  in 
his  church,  of  which  Zion  was  a  type:  there  he  meets  his  people 
with  his  promises  and  graces,  and  there  he  expects  they  should 
meet  him  with  their  praises  and  services.  In  all  our  praises, 
we  should  have  an  eye  to  God  as  dwelling  in  Zion,  in  a  special 
manner  present  in  the  assemblies  of  his  people,  as  their  Protector 
and  Patron.  He  resolved  himself  to  shew  forth  God's  marvellous 
works,  (u.l.)  and  here  he  calls  upon  others  to  declare  among 
the  people  his  doings:  he  commands  his  own  subjects  to  doit, 
for  the  honour  of  God,  of  their  country,  and  of  their  holy  religion ; 
he  courts  his  neighbours  to  do  it;  to  sing  praises,  not,  as  hitherto, 
to  their  false  gods,  but  to  Jehovah  who  dwelleth  in  Zion,  to  the 
God  of  Israel,  and  to  own  among  the  heathen,  that  the  Lord  has 
done  great  ilmigs  for  his  people  Israel,  126.3,4.  Let  them 
particularly  take  notice  of  the  justice  of  God  in  avenging  the 
blood  of  his  people  Israel  on  the  Philistines,  and  their  other 
wicked  neighbours,  who  had,  in  making  war  upon  them,  used 
them  barbarously,  and  given  them  no  quarter,  v.  12.  When 
God  comes  to  make  inquisition  for  blood  by  his  judgments  on 
earth,  before  he  comes  to  do  it  by  the  judgment  of  the  great  day, 
he  rcniembers  them,  remembers  every  drop  of  the  innocent  blood 
which  they  have  shed,  and  will  return  it  sevenfold  upon  the  head 
of  the  blood-thirsty;  he  will  give  them  blood  to  drink,  for  they 
aie  worthy.  This  assurance  he  might  well  build  upon  that  word, 
(Deut.  32.  43.)  He  will  avenge  the  blood  nf  his  servants.  Note, 
There  is  a  day  coming,  when  God  will  make  inquisition  for  blood, 
when  he  will  discover  «hat  has  been  shed  secretly,  and  avenge 
what  has  been  shed  unjustly;  see  Isa.  26.  21.  Jer.  51.  35.  In 
that  day,  it  will  appear  how  precious  the  blood  of  God's  people 
is  to  him,  (72.  14.)  when  it  must  all  be  accounted  for.  It  will 
then  a|ipear  that  he  has  not  forgotten  the  cry  of  the  humble, 
neither  the  cry  of  their  blood,  nor  the  cry  of  their  prayers,  but 
that  both  are  sealed  up  among  his  treasures. 

If.  David,  having  praised  God  for  fonner  mercies  and  deliver- 
ances, earnestly  prays  that  God  would  still  appear  for  him;  for  he 
sees  not  yet  all  things  put  under  him.  He  prays,  1.  That  God 
would  be  compassionate  to  him ;  (y.l3.)  "  Have  mercy  upon  me, 
who,  having  misery  only,  and  no  merit,  to  s|)eak  for  me,  must 
depend  upon  mere  inercy  for  relief."  2.  That  he  would  be  con- 
cerned for  hiu);  he  is  not  particular  in  his  request,  lest  he  should 
seem  to  prescribe  to  God;  but  refers  himself  to  the  wisdom  and 
will  of  God,  in  this  modest  request;  "Lord,  consider  my  trouble, 
and  do  forme  as  thou  thinkest  fit."  He  pleads,  (l.)The  malice 
of  his  enemies,  the  trouble  which  he  suffered  of  them  that  hated 


PSALMS,   IX,  \. 


The  Doom  of  the  Wicked. 


liiin;  and  hatred  is  a  cruel  passion.  (2.)  The  experience  he  had 
had  of  divine  succours,  and  the  expectation  he  now  had  of  the  con- 
tinuance of  them,  as  the  necessity  of  his  case  re<inirod;  "  O  thou 
titut  liftist  me  iij),  lliat  canst  do  it,  tliat  liastdone  it,  lliatuiltdo  it, 
whose  prerogative  it  is  to  lift  up  thy  peop\c/rom  tlie  gates  of  death." 
We  arc  never  hroiight  so  low,  so  near  to  death,  but  God  can  raise 
us  up.  If  he  has  saved  us  from  spirilvial  and  eternal  death,  we 
may  thence  take  encouragement  to  hope,  that  in  all  our  distresses 
he  will  he  a  ^cry  present  help  to  us.  (3.)  His  sincere  purpose  to 
praise  God,  when  his  victories  shouhl  be  completed ;  {v.  14.) 
"Lord,  save  nie ;  not  that  I  may  have  the  comfort  and  credit  of 
it,  but  that  thou  majest  have  the  glory,  that  I  maxj  shew  forth 
all  thy  praise,  and  that  publicly,  in  the  gates  of  the  daughter  of 
Zion;"  there  God  was  said  to  dwell,  (n.  11.)  and  there  David 
would  attend  him,  with  joy  in  God's  salvation,  typical  of  the  great 
salvation  which  was  to  be  wrought  out  by  the  Son  of  David. 

II.  David  by  faith  foresees  and  foretells  the  certain  ruin  of  all 
ivicked  people,  both  in  this  world  and  in  that  to  corae,  1.  In 
this  worlil,  V.  15,  16.  God  executes  judgment  upon  them,  when 
the  measure  of  their  iniquities  is  full,  and  does  it  so,  as,  (1.)  To 
put  shame  upon  iheni,  and  make  their  fall  inglorious;  for  they 
sink  into  the  |)it  which  they  themselves  digged,  (7.15.)  they 
are  taken  in  the  net  which  they  themselves  laid  for  the  insnaring 
of  God's  people,  and  they  are  snared  in  the  work  of  their  own 
liands.  In  all  the  struggles  David  had  with  the  Philistines,  they 
were  the  aggressors,  2 Sam.  5.  17,  22.  And  other  nations  were 
subdued  by  those  wars  in  which  they  embroiled  themselves.  The 
overruling  providence  of  God  frequently  so  orders  it,  that  their 
persecutors  and  oppressors  are  brought  to  ruin  by  those  very 
projects  which  they  intended  to  he  destructive  to  the  people  of 
God.  Drunkards  kill  themselves;  prodigals  beggar  themselves  ; 
the  contentious  Ijring  mischief  upon  themselves;  and  thus  men's 
sins  may  be  read  in  their  punishment,  and  it  becomes  visible  to 
all,  that  the  destruction  of  sinners  is  not  only  meritoriously,  but 
efficiently,  of  themselves,  which  will  fill  tliem  with  the  utmost 
confusion.  (2.)  So  as  to  get  honour  to  himself;  The  Lord  is  known, 
lie  makes  himself  known,  by  these  judgments  which  he  executes. 
It  is  known  that  there  is  a  God  who  judges  in  the  earth  ;  that  he 
is  a  righteous  God,  and  one  that  hates  sin,  and  will  punish  it.  In 
these  judgments,  the  wrath  of  God  is  revealed  from  heaven  against 
all  uiiaodlinessaiid  unrighteousness  of  men.  The  psalmist,  there- 
fore, adds  here,  a  note  extraordinary,  commanding  special  regard, 
Higgaiaii ;  it  is  a  thing  to  be  carefully  observed  and  meditated 
upon.  What  we  see  of  present  judgments,  and  what  we  believe  of 
the  judgment  to  come,  ought  to  be  the  subject  of  our  frequent  and 
serious  meditations.  2.  In  the  other  world;  (i'.  17.)  The  wicked 
shall  be  tinned  into  hell,  as  captives  into  the  prison-house,  even 
all  the  nations  that  forget  God.  Note,  (1.)  Forgetfulness  of  God 
is  the  cause  of  all  the  wickedness  of  the  wicked.  (2.)  There  are 
nations  of  those  that  forget  God,  nmltitudes  that  live  without  God 
in  the  world,  many  great  and  many  mighty  nations,  that  never 
regard  him,  nor  desire  the  knowledge  of  his  ways.  (3.)  Hell  will, 
at  last,  be  the  portion  of  such,  a  state  of  everlasting  misery  and 
torment;  Sheol,  a  pit  of  destruction,  in  which  they  and  all  their 
comforts  will  be  for  ever  lost  and  buried.  Though  there  be 
nations  of  them,  yet  thev  shall  he  turned  into  hell,  like  sheep  into 
the  slaiiffhter-house ;  (49. 14.)  and  their  being  so  numerous,  will 
neither  be  any  security  or  ease  to  them,  nor  any  loss  to  God,  or 
the  least  impeachment  of  his  goodness. 

IV.  David  encourages  the  peo])le  of  God  to  wait  for  his  salvation, 
thongh  it  should  be  long  deferred,  r.  18.  The  needy  mav  think 
themselves,  and  others  may  think  them,  forgotten  for  a  while,  and 
their  expectation  of  help  from  God  may  seem  to  Iiave  perished, 
anil  to  have  been  for  ever  frustrated ;  but  he  that  believes  does 
not  make  haste ;  the  vision  is  for  an  appointed  time,  and  at  the  end 
it  shall  speak:  we  may  build  upon  it  as  undoubtedly  true,  that 
God's  ]ieople,  God's  elect,  shall  not  always  be  forgotten,  nor 
shall  they  be  disappointed  of  their  hopes  from  the  promise.  God 
will  not  only  remember  them,  at  last,  but  will  make  it  appear  that 
he  never  did  forget  them;  it  is  impossible  he  should,  though  a 
woman  may  forget  her  sucking  child. 


V.  He  concludes  with  prayer,  that  God  would  hunible  the  pride, 
break  the  power,  and  blast  the  projects,  of  all  the  wicked  enemies 
of  his  cliurch;  "Arise,  O  Lord,  (d.  10.)  stir  up  thyself,  exert  thv 
power,  take  thy  seat,  and  deal  with  all  these  proud  and  daring 
enemies  of  thy  name,  and  cause,  and  people."  1.  "  Lord,  restrain 
them,  and  set  hounds  to  their  malice.  Let  not  man  prevail,  consult 
thine  own  honour,  and  let  not  weak  an<l  mortal  men  prevail 
against  the  kingdom  and  interest  of  the  almighty  and  immortal 
God.  Sliall  mortal  man  be  too  hard  for  Ood,  too  strong  for  his 
Maker?"  2.  "Lord,  reckon  with  them,  let  ike  heathen  be 
jndged  in  thy  sight,  let  them  be  plainly  called  to  an  account  for  all 
the  dishonour  done  to  thee,  and  the  mischief  done  to  thy  people," 
Impenitent  sinners  will  be  punished  in  God's  sight ;  and,  when  their 
day  of  grace  is  over,  the  bowels  even  of  infinite  mercy  will  not 
relent  toward  them.  Rev.  14. 10.  3.  Put  them  in  fear,  O  Lord; 
(v.  20.)  strike  a  terror  upon  them,  make  them  afraid  with  thy 
judgments.  God  knows  how  to  make  the  strongest  and  stoutest 
of  men  to  tremble,  and  to  flee  when  none  pursues ;  and  thereby 
he  makes  them  know  and  own  that  they  are  but  men  ;  they 
are  but  weak  men,  unable  to  stand  before  the  holy  God;  sinful 
men,  the  guilt  of  whose  consciences  makes  them  subject  to 
alarnis.  Note,  It  is  a  very  desirabja  thing,  much  for  the  glory 
of  God,  and  the  peace  and  welfare  of  the  universe,  that  men 
should  know,  and  consider,  themselves  to  be  but  men,  depending 
creatures,  mutable,  mortal,  and  accountable. 

In  singing  this,  we  must  give  to  God  the  glory  of  his  justice, 
in  pleading  his  people's  cause  against  his  and  their  enemies, 
and  encourage  ourselves  to  wait  for  the  year  of  the  redeemed  and 
the  year  of  recompences  for  the  controversy  of  Zion,  even  the 
final  destruction  of  all  anti-christian  powers  and  factions,  to  which 
many  of  the  ancients  apply  this  psalm. 

PSALM  X. 

The  Sepfuagint  translation  joins  this  psulm  with  the  ninth,  and  makes  them  but 
one ;  but  the  Hebrew  makes  it  a  distinct  psalm ;  the  scope  and  style  are  cer- 
tainly different.  In  this  psalm,  I.  David  complains  oj  the  icickedncss  of  tlu 
wicked,  describes  the  dreadful  pitch  of  impiety,  at  wAiV/i  Ihcij  were  arrived, 
(to  the  great  dishonour  of  God,  and  the  prejudice  of  his  church  and  people,) 
and  notice*  the  delay  of  God^s  appearing  against  them,  v.  I..  11.  11.  He 
prays  to  God  to  appear  against  them  for  the  relief  of  his  people,  and  comforti 
himself  with  tropes  that  he  would  do  so  in  due  time,  v,  12.  .IH. 

1.  "ITT'HY  standest  thou  afar  off,  O  Lord?  why 

T  »        hidest  thou  thysefj'in  times  of  trouble  ? 

2.  The  wicked  in  Iiis  pride  doth  persecute  the 
poor:  let  them  be  taken  in  the  devices  that  they 
have  imagined.  3.  For  the  wicked  boasteth  of 
his  heart's  desire,  and  blesseth  the  covetous,  uhovi 
the  Lord  abhorreth.  4.  The  wicked,  through  the 
pride  of  his  countenance,  will  not  seek  after  God: 
God  is  not  in  all  his  thoughts.  5.  His  ways  are 
always  grievous;  thy  judgments  are  far  above  out 
of  his  sight:  as  for  all  his  enemies,  he  puffeth  at 
them.  6.  He  hath  said  in  his  heart,  I  shall  not  be 
moved:  for  I  shall  never  be  in  adversity.  7.  His 
mouth  is  full  of  cursing,  and  deceit,  and  fraud: 
under  his  tongue  is  mischief  and  vanity.  8.  He 
sitteth  in  the  lurking-places  of  the  villages:  in  the 
secret  places  doth  he  murder  the  innocent:  his 
eyes  are  privily  set  against  the  poor.  9.  He  lieth  in 
wait  secretly  as  a  lion  in  his  den:  he  lieth  in  wait 
to  catch  the  poor:  he  doth  catch  the  poor,  when 
he  draweth  him  into  his  net.  10.  He  croucheth, 
a7id  humbleth  himself,  that  the  poor  may  fall  by 
his  strong  ones.  11.  He  hath  said  in  his  heart, 
God  hath  forgotten:  he  hidetli  his  face;  he  will 
never  see  it. 


PSALMS,  X. 


The  uiiaracTer  of  the  Wicked. 


David,  in  these  verses,  discovers, 

I.  A  very  great  affection  to  God  and  his  favour;  for,  in  the  time 
of  trouble,  that  which  he  complains  of  most  feelingly,  is,  God's 
withdrawing  his  gracious  presence;  (».  1.)  "Why  stemdest  thou 
afar  off,  as  one  unconcerned  in  the  indignities  done  to  thy  name, 
and  the  injuries  done  to  thy  people  ? "  Note,  God's  withdrawings 
are  very  grievous  to  his  people  at  any  time,  but  especially  in  times 
of  trouble.  Outward  deliverance  is  afar  off,  and  is  hidden  from 
us,  and  then  we  think  God  is  afar  off,  and  we  therefore  want 
inward  comfort;  but  that  is  our  own  fault,  it  is  because  we  judge 
by  outward  appearance,  we  stand  afar  off  from  God  by  our 
unbelief,  and  then  we  complain  that  God  stands  afar  off  from  us. 

II.  A  very  great  indignation  against  sin,  the  sins  that  made  the 
time  perilous,  2  Tim.  3.  1.  He  beholds  the  transgressors,  and  is 
grieved,  is  amazed,  and  brings  to  his  heaveiilv  Father  their  evil 
report:  not  in  away  of  vain-glory,  boasting'  before  God  that  he 
was  not  as  these  publicans,  (I^uUe,  18.  11.)  much  less  venting  anv 
personal  resentments,  i)iques,  or  passions,  of  his  own;  but  as  one 
that  laid  to  heart  that  which  is  offensive  to  God,  and  all  good 
men,  and  earnestly  desired  a  reformation  of  manners.  Passionate 
and  satirical  invectives  against  bad  men  do  more  hurl  than  good; 
if  we  will  speak  of  their  badness,  let  it  be  to  God  in  prayer,  for 
he  alone  can  make  them  better. 

This  long  representation  of  the  wickedness  of  the  wicked,  is  here 
summed  up  in  the  first  words  of  it,  (v.  2.)  The  wicked  in  his  pride 
doth  persecute  the  poor;  where  two  things  are  laid  to  their  charge, 
pride  and  jjersecution  ;  the  former  the  cause  of  the  latter.  Proud 
men  will  have  all  about  (hem  to  bei-'  their  mind,  of  their  religion, 
to  say  as  they  say,  to  submit  to  their  dominion,  and  acquiesce  in 
their  dictates;  and  those  that  either  eclipse  them,  or  will  not 
yield  to  them,  they  malign,  and  hate  witli  an  inveterate  hatred. 
Tyranny,  both  in  state  and  church,  owes  its  original  to  pride. 
The  psalmist,  having  begun  this  description,  presently  inserts  a 
short  prayer,  a  prayer  in  a  parenthesis,  which  is  an  advantage,  and 
no  prejudice  to  the  sense ;  Let  them  betaken,  as  proud  people 
often  are,  in  the  devices  that  they  have  imagined,  v.  2.  Let  their 
counsels  be  turned  headlong,  and  let  them  fall  headlong  by  them. 

These  two  heads  of  the  charge  are  here  enlarged  upon. 

1.  They  are  proud,  very  proud,  and  extremely  conceited  of 
themselves;  justly,  therefore,  did  he  wonder  that  God  did  not 
speedily  appear  against  them  for  he  hales  pride,  and  resists  the 
proud. 

(1.)  The  sinner  proudly  glories  in  his  power  and  success.  He 
boasts  nf  his  heart's  desire,  boasts  that  he  can  do  what  he  pleases, 
(as  if  God  himself  coidd  not  controul  him,)  and  that  he  has  all  he 
wished  for,  and  has  carried  his  point.  Ephraim  said,  latn  become 
7-ich,  I  have  found  }ne  nut  substance,  Hos.  12.  8.  "Now,  Lord, 
is  it  for  thy  glory  to  suffer  a  sinful  man  thus  to  pretend  to  the 
sovereignty  and  filicitv  of  a  God  ?" 

(2.)  He  proudly  contradicts  the  judgment  of  God,  which,  we 
are  sure,  is  according  to  truth  ;  for  he  blesses  the  covetous,  tvhom 
the  Lord  abhors.  Sec  how  God  and  men  differ  in  their  sentiments 
of  persons;  God  abhors  covetous  worldlings,  who  make  money 
their  god,  and  idolize  it;  lie  looks  u))on  tliem  as  his  enemies, 
and  will  have  no  commuiiinn  with  them  ;  77te  friendship  of  the 
world  is  enmity  to  God.  lint  ))niud  persecutors,  bless  them,  and 
approve  their  savings,  49.  13.  They  applaud  them  as  wise, 
whom  God  pronounces  foolish  ;  (Luke,  12.  20.)  they  justify  the7n 
as  innocent,  whom  God  condemns  as  deepiv  guilty  before  him  ; 
a.nd  they  admire  them  as  hap|iy  in  having  their  portion  in  this 
life,  whom  God  declares,  npon  that  account,  truly  miserable; 
Thou,  in  thy  lifetime,  receivedst  thy  qood  things. 

(3.)  He  proudly  casts  off  the  thoughts  of  God,  and  all  depend- 
ence upon  him,  and  devotion  to  him;  (v.  A.)  the  wicked,  through 
the  pride  of  his  countenance,  that  pride  of  his  heart  which  appears 
in  his  very  countenance,  (Prov.  6.  17.)  will  not  seek  after  God; 
nor  entertain  the  thoughts  of  him ;  God  is  not  in  all  his  thoughts, 
not  in  any  of  them.  All  his  thoughts  are,  that  there  is  no  God. 
See  here,  [l.]Tbe  nature  of  impiety  and  irreiigion  ;  it  is,  7iot 
seeking  after  God,  and  not  having  him  in  our  thoughts.  No 
inquiiy  ii   made  after  him,  (Job,  35.  10.  Jer.2.  6.)  there  u   no 


desire  toward  him,  no  communion  with  him,  and  a  secret  wish  to 
have  no  dependence  upon  him,  and  not  to  be  beholden  to  him. 
Wicked  people  will  not  seek  after  God,  that  is,  wdl  not  call  upon 
him  ;  they  live  without  prayer,  and  that  is  living  without  God. 
They  have  uiany  thoughts,  many  projects  and  devices,  but  no  eye 
to  God  in  any  of  them,  no  submission  to  his  will,  nor  aim  at  his 
glory.  [2.]  The  cause  of  this  impiety  and  irreiigion;  and  that 
is  pride.  Men  will  not  seek  after  God,  because  they  think  they 
have  no  need  of  him,  their  own  hands  are  sufficient  for  them; 
they  think  it  a  thing  below  them  to  be  religioiis,  because  religious 
people  are  few,  and  mean,  and  despised,  and  the  restraints  of 
religion  will  be  a  disparagement  to  them. 

(4.)  He  proudly  makes  light  of  God's  commandments  and 
judgments;  (t;.  5.)  His  nays  are  always  grievous;  be  is  very 
daring  and  resolute  in  his  sinful  courses,  he  will  have  his  way, 
though  ever  so  tiresome  to  himself,  and  vexatious  to  others;  he 
travails  with  pain  in  his  wicked  courses,  and  yet  his  pride  makes 
him  wilful  and  obstinate  in  them.  God's  judgments  (what  he 
commands,  and  what  he  threatens  for  the  breach  of  his  com- 
mands) are  far  above  out  of  his  sight ;  he  is  not  sensible  of  his 
duty  by  the  law  of  God,  nor  of  his  tl anger  by  the  wrath  and  curse 
of  God.  Tell  him  of  God's  authority  over  him,  he  turns  it  off 
with  this,  that  he  never  saw  God,  and  therefore  dots  not  know 
that  there  is  a  God ;  he  is  in  the  height  of  heaven,  and  Qh<£  supra 
nos  nihil  ad  not — We  have  nothing  to  do  with  things  above  vs. 
Tell  him  of  God's  judgments,  which  will  be  executed  upon  those 
that  go  on  still  in  their  trespasses,  and  he  will  not  be  convinced 
that  there  is  any  reality  in  them;  they  are  far  above  out  of  his 
sight,  and  therefore  he  thinks  they  are  mere  bugbears. 

(3.)  He  proudly  despises  all  his  enemies,  and  looks  upon  them 
with  the  utmost  disdain  ;  he  puffs  at  them  whom  God  is  preparing 
to  be  a  scourge  and  ruin  to  him,  as  if  he  could  baffle  them 
all,  and  was  able  to  make  his  part  good  with  them.  But  as  it 
is  impolitic  to  despise  an  enemy,  so  it  is  impious  to  despise  any 
instrument  of  God's  wrath. 

(6.)  He  proudly  sets  trouble  at  defiance,  and  is  confident  of 
the  continuance  of  his  own  prosperity  ;  (ti.  6.)  He  hath  said  in  hit 
heart,  and  pleased  himself  with  the  thought,  L shall  not  be  moved; 
my  goods  are  laid  up  for  many  years,  and  /  shall  never  be  in 
adversity:  like  Babylon,  that  said,  /  shall  be  a  lady  for  ever, 
Isa.  47.  7.  Rev.  18.  7.  Those  are  nearest  ruin,  who  thus  set  it 
furthest  from  them. 

2.  They  are  persecutors,  cruel  persecutors:  for  the  gratifying  of 
their  pride  and  covetousncss,  and,  in  opposition  to  God  and 
religion,  they  are  very  oppressive  to  all  within  their  reach. 
Observe,  concerning  these  persecutors : 

(1.)  That  they  are  very  bitter  and  malicious;  {v.  7.)  His  mouth 
is  full  of  cursing.  Those  he  cannot  do  a  real  mischief  to,  yet  he 
will  spit  his  venom  at,  and  breathe  out  the  slaughter  which  he 
cannot  execute.  Thus  have  God's  faithful  worshippers  been 
anathematized,  and  cursed,  with  bell,  book,  and  candle.  Where 
there  is  a  heart  full  of  malice,  there  is  commonly  a  mouth  full  of 
curses. 

(  2.)  That  they  are  very  false  and  treacherous.  There  is  mischief 
designed,  but  it  is  hid  under  the  tongue,  not  to  be  discerned,  for 
his  mouth  is  full  of  deceit  and  vanity ;  he  has  learned  of  the  Devil 
to  deceive,  and  so  to  destroy;  with  this  his  hatred  is  covered, 
Prov.  26.  26.  He  cares  not  what  lies  he  tells,  nor  what  oaths  he 
breaks,  nor  what  arts  of  dissimulation  he  uses  to  compass  his  ends. 

(3.)  That  they  are  very  cunning  and  crafty  in  carrving  on  their 
designs.  They  have  ways  and  means  to  concert  what  they  intend, 
that  thev  may  the  more  effectually  accom|)lish  it.  Like  Esau,  that 
cunning  hunter,  he  sits  in  the  lurking  places,  in  the  secret  places, 
and  his  eyes  are  privily  set  to  do  mischief;  (c.8.)  not  because  he 
is  ashamed  of  what  he  does,  (if  he  blushed,  there  were  some  hopes 
he  would  repent,)  nor  because  he  is  afraid  of  the  wrath  of  God, 
for  he  imagines  God  will  never  call  him  to  an  account,  (r.  11.) 
but  because  he  is  afraid,  lest  the  discovery  of  his  designs  should  be 
the  breaking  of  them.  Perhaps  it  refers  particularly  to  robbers 
and  highway  men, .who  lie  in  wait  for  honest  travellers,  to  make 
a  prey  of  them  and  what  they  have. 


I 


PSALMS    X. 


Petitions. 


4.)  Thai  tUtv  are  vory  cniel  and  barl)ar(nis.  Tlicir  malice  is 
trn:iiiist  the  iniiocc'iit,  who  uever  provoked  Ihoin  ;  :ii!;iiinsl  th<>  poor, 
nho  ciiiiiHit  resist  them;  and  over  whom  it  will  he  no  jilory  to 
Irimiiph.  Tiiose  are  perfectly  hist  to  all  honesty  and  honour, 
naainst  vhosc  misehievous  desions  neither  innocence  nor  poverty 
i\ill  he  any  man's  security.  Those  tiiat  have  ))ower,  outjht  to 
protect  the  innocent,  and  provide  for  the  poor  ;  vet  he  will  he  the 
destroyer  of  those  whose  guardian  he  ought  to  he.  And  what  do 
they  aim  at?  It  is  to  cntch  the  pnor,  and  draw  them  into  their 
net,  pet  them  into  iheir  power,  not  to  strip  them  only,  but  to 
murder  them  ;  they  hunt  for  the  precious  life.  They  are  God's 
poor  people  that  they  are  persecntinsj,  against  whom  they  bear  a 
mortal  hatred,  for  his  sake  whose  they  are,  and  whose  image  they 
bear,  and  therefore  tliey  lie  in  wait  to  murder  them:  he  lies  in 
wait  as  a  lion  that  thirsts  after  l)lood,  and  feeds  with  pleasure 
upon  the  prey.  The  Devil,  whose  asrent  he  is,  is  compared  to  a 
roarins;  linn,  lliat  seeks  not  uhat,  but  uhnm,  he  may  devour. 

(r».)  That  they  are  base  and  hypocritical;  {v.\0.)  He  crouches, 
rtnd  hiniihlcs  hinnelf,  as  beasts  of  prey  do,  that  they  may  get  their 
prey  wiliiin  lh(  ir  reach.  This  intimates,  that  the  sordid  spirits  of 
persecutors  and  opjjressors  will  stoop  to  any  thing,  though  ever  so 
mean,  for  the  compassing  of  their  wicked  designs;  witness  the 
scandalous  )rractici-s  of  Saul,  when  he  hunted  David.  It  intimates 
likewise,  that  they  cover  their  malicious  designs  with  the  pretence 
of  meekness  and  luimility,  and  kindness  to  those  they  design 
the  greatest  mischief  to;  ihev  seem  to  humble  themselves,  as 
if  to  take  cognixunce  of  the  poor,  and  concern  themselves  in 
tlieir  concernments,  when  it  is  in  order  to  make  them  fall,  to 
make  a  prey  of  them. 

(0.)  That  they  are  very  impious  and  atheistical,  i\  Tl.  They 
could  not  thus  break  through  all  the  laws  of  justice  and  goodness 
toward  man,  if  they  had  not  first  shaken  off  all  sense  of  religion, 
rud  ri<en  up  in  rebellion  against  the  light  of  its  most  sacred  and 
Beif-evident  principles  ;  He  hath  said  in  his  heart,  God  has  for- 
qottert.  When  his  own  conscience  rebuked  him  for  his  wicked- 
ness, and  threatened  him  w  ith  the  consef|nences  of  it,  and  asked, 
how  he  would  answer  it  to  the  righteous  Judge  of  heaven  and 
earth,  he  turned  it  off  with  this,  God  has  forsaken  the  earth, 
Ezek.8.12. — 9.9.  This  is  a  blasphemous  reproach,  [1.]  Upon 
God's  omniscience  and  providence,  as  if  he  could  not,  or  did  not, 
see  what  men  do  in  this  lower  world.  [2.]  Upon  his  holiness  and 
the  rectitude  of  his  nature,  as  if,  though  he  did  see,  yet  he  did 
not  dislike,  but  was  willing  to  connive  at,  the  most  unnatural 
and  inhuman  yillanies.  [3.]  Upon  his  justice  and  the  equity 
of  his  government,  as  if,  though  he  did  see  and  dislike  the 
wickedness  of  the  wicked,  yet  he  would  never  reckon  with  them, 
nor  punish  them  for  it,  either  because  he  could  not,  or  durst 
not,  or  was  not  inclined  to  it.  Let  those  that  suffer  by  proud 
opi)ressors,  hope  that  God  will,  in  due  time,  appear  for  them; 
for  those  that  are  abusive  to  them,  are  abusive  to  God  Almighty 
too. 

In  singing  this,  and  praying  it  over,  we  should  have  our  hearts 
much  affected  with  a  holy  indignation  at  the  wickedness  of  the 
oppressors,  a  tender  compassion  for  the  oppressed,  and  a  pious  zeal 
for  the  glory  and  honour  of  God,  with  a  firm  belief  that  he  will,  in 
due  time,  right  the  injured,  and  reckon  with  the  injurious. 

12.  Arise,  O  Lord;  O  God,  lift  up  thine  hand  : 
forget  not  the  humble.  13.  Wherefore  doth  the 
wicked  contemn  God?  he  hath  said  in  his  heart, 
Thou  wilt  not  require  it.  14.  Thou  hast  seen  it ; 
for  thou  beholdest  mischief  and  spite,  to  requite 
it  with  thy  hand:  the  poor  committeth  hiiuself 
unto  thee;  thou  art  the  helper  of  the  fatherless. 
15.  Break  thou  the  arm  of  the  wicked  and  the 
evil  man:  seek  out  his  wickedness  till  thou  find 
none.  16.  The  Loud  is  King  for  ever  and  ever  : 
the  heathen  are  perished  out  of  his  land.   17.  Lord, 


thou  hast  heard  the  desire  of  the  humble  :  thou 
wilt  prepare  their  heart,  thou  wilt  cause  thine  ear 
to  hear:  18.  To  judge  the  fatherless  and  the 
oppressed,  that  the  man  of  the  earth  may  no 
more  oppress. 

David  here,  upon  the  foregoing  representation  of  the  inhu- 
manity and  im])iety  of  the  oppressors,  grounds  an  address  to 
God  :   Wherein  observe, 

I.  What  he  prays  for;  1.  That  God  would  himself  appear; 
(u.l2.)  "Arise,  O  Lord;  O  God,  lift  vp  thine  hand,  manifest  thy 
presence  and  providence  in  the  affairs  of  this  lower  world. 
Arise,  O  Lord,  to  the  confusion  of  those  who  say  that  thou  hidest 
thy  face.  Manifest  thy  power,  exert  it  for  the  maintaining  of  thine 
own  cause,  lift  up  thine  hand  to  give  a  fatal  blow  to  these  oppres- 
sors; let  thine  everlasting  arm  be  made  bare."  2.  That  he  would 
a|)pear  for  his  people ;  "Forget  not  the  hvmhle,  the  afflicted,  that 
are  poor,  that  are  made  poorer,  and  are  poor  in  spirit.  Their 
ojiprcssors,  in  their  presumption,  say  that  thou  hast  forgotten 
them  ;  and  they,  in  their  despair,  are  ready  to  say  the  same  . 
Lord,  make  it  to  appear  that  they  are  both  mistaken."  3.  That 
he  would  appear  against  their  persecutors,  u.  15.  (l.)That  he 
would  disable  them  to  do  any  further  mischief;  Break  thou  the 
arm  of  the  nicked,  take  away  his  power,  that  the  hypocrite  reign 
not,  lest  the  people  he  ensnared.  Job,  34.  30.  We  rea<l  of 
oppressors  whose  dominion  was  taken  away,  but  their  lives  were 
prolonsred,  (Dan.  7. 12.)  that  they  might  have  time  to  repent. 
( 2.)  That  he  would  deal  with  them  for  the  mischief  they  had  done ; 
"  Seek  out  his  wickedness;  let  that  be  all  brought  to  light,  which 
he  thought  should  for  ever  lie  undiscovered  ;  let  that  be  all 
brought  to  account,  which  he  thought  should  for  ever  go  un- 
punished; bring  it  out  till  thou  find  none,  till  none  of  his  evil 
deeds  remain  unreckoned  for,  none  of  his  evil  designs  undefeated, 
and  none  of  his  partisans  undestroyed. 

II.  What  he  pleads,  for  the  encouraging  of  his  own  faith  in 
these  petitions. 

1.  He  pleads  the  great  affronts  which  these  proud  oppressors  put 
upon  God  himself ;  "  Lord,  it  is  thine  own  cause  that  we  beg  thou 
wouldest  appear  in,  the  enemies  have  made  it  so,  and  therefore  it 
is  not  for  thy  glory  to  let  them  go  unpunished  ;"  Ct\13.)  Where- 
fore do  the  wicked  contemn  God?  He  does  so;  for  he  says,  "Thou 
wilt  not  require  it;  thou  wilt  never  call  us  to  an  account  for  what 
we  do;"  than  which  they  could  not  put  a  greater  indignity  upon 
the  righteous  God.  The  psalmist  here  speaks  with  astonishmeut, 
(1.)  At  the  wickedness  of  the  wicked ;  "  Why  do  they  speak  so 
impiously,  why  so  absurdly?"  It  is  a  great  trouble  to  good  men, 
to  think"  what'  contempt  is  cast  upon  the  holy  God  by  the  sin  ol 
sinners,  upon  his  precepts,  his  jjromises,  his  threatcnings,  his 
favours,  his  judgments;  all  arc  despised  and  made  light  of. 
Wherefore  do  the  wicked  thus  contemn  God?  It  is  because  they 
do  not  know  him.  (2.)  At  the  patience  and  forbearance  of  God 
toward  them;  "Why  are  they  suffered  thus  to  contemn  God? 
Why  does  he  not  immediately  vindicate  himself,  and  take 
vengeance  on  them?"  It  is  because  the  day  of  reckoning  is  yet 
to  come,  when  the  measure  of  their  iniquity  is  full. 

2.  He  pleads  the  notice  God  took  of  the  impiety  and  iniquity 
of  these  oppressors ;  (v.  14.)  "  Do  the  persecutors  encourage 
themselves  w ith  a  groundless  fancy,  that  thou  wilt  never  see  it  ? 
Let  the  persecuted  encourage  themselves  with  a  well-grounded 
faith,  not  onlv  that  thou  hast  seen  it,  but  that  thou  dost  behold 
it,  even  all  the  mischief  that  is  done  by  the  hands,  and  all  the 
spite  and  malice  that  lurk  in  the  hearts, "of  these  oppressors;  it  is 
all  known  to  thee,  and  observed  bv  thee  ;  nay,  not  only  thou  hast 
seen  it,  and  dost  behold  it,  but  thou  wilt  requite  it,  wilt  recom- 
pense it  into  their  bosoms,  bv  thy  just  and  avenging  hand 

3.  He  pleads  the  dependence  which  the  oppressed  had  upon 
him  •  "  The  poor  commits  himself  unto  thee,  each  of  them  does 
so,  I  among  the  rest.  They  rely  on  thee,  as  their  Patron  and 
Protector,  they  refer  themselves  to  thee  as  their  Judge  in  whose 
determination  "they   acquiesce,    and  at  whose  disposal  they    are 


rSALMS,  X,  XI. 


Confidence  m  God 


■A/iling  to  \>c.  Timy  Irarc  tlir/nscivcs  u-i/h  ihce,"  ('so  some  read 
it,)  "  not  pj7>scril)iiig,  Imt  si^Osciihing-,  to  tiiy  wisdom  awA  wiil. 
They  thus  givi'  llue  honour,  as  innt-h  as  their  ojipressors  dis- 
honour Ibce.  They  arc  thy  wiHini^  sithjecls,  ami  put  themselves 
under  thy  proleciion  ;  therefore  protect  them." 

4.  He  pleads  the  relatjon  in  which  God  is  pleased  to  stand  to 
us.  (1.)  As  a  great  God,  he  is  King  for  ever  and  ever,  v. 16. 
And  it  is  the  office  of  a  king  to  administer  justice  for  the  restiaint 
and  terror  of  evil-doers,  and  the  protection  and  praise  of  them 
that  do  well.  To  whom  should  the  injured  subjects  appeal,  but 
to  the  sovereign  ?  Help,  my  Lord,  O  King ;  Acrngc  me  of  wine 
adversary.  "Lord,  let  all  that  pay  lummge  and  tribute  to  thee 
as  their  King,  have  the  benefit  of  thy  govcrnmjent,  and  find  Ihce 
their  Refuge.  Thou  art  an  everlasting-  King,  which  no  earthly 
prince  is,  and  therefore  canst  and  vilt,  by  an  eternal  judgment, 
dispense  rewards  and  punishments  in  an  everlasting  state,  when 
time  shall  be  no  more;  and  to  that  judginent  the  jioor  refer 
themselves."  (2.)  As  a  good  God;  he  is  the  Helper  of  the 
fatherless,  {v. 14.)  of  those  who  have  no  one  else  to  help  them, 
a;!d  have  many  to  injure  them.  He  has  appointed  kings  to 
drfcnd  the  poor  and  fatherless,  (82.  3.)  and  therefore  much  more 
will  he  do  it  himself ;  for  he  has  taken  it  among  the  titles  of  his 
honour,  to  be  a  Father  to  the  fatherless,  (68.  5.)  a  Helper  of  the 
helpless. 

5.  He  pleads  the  experience  which  God's  church  and  people 
had  had  of  God's  readiness  to  appear  for  them.  (1.)  He  had 
dispersed  and  extirpated  their  enemies  ;  (w.lS.)  The  heathm  are 
perished  out  of  his  land;  the  remainders  of  the  Canaanites,  the 
seven  devoted  nations,  which  have  long  been  as  thorns  in  the 
eyes,  and  goads  in  the  sides,  of  Israel,  are  now,  at  length, 
utterly  rooted  out ;  and  that  is  an  encouragement  to  us  to  hope 
that  God  will,  in  like  manner,  break  the  arm  of  the  oppressive 
Israelites,  that  were,  in  some  respects,  worse  than  heathens. 
(2.)  He  had  heard  and  answered  their  prayers  ;  (d.17.)  "  Lord, 
lliou  hast  many  a  time  heard  the  desire  of  the  humble,  and  never 
saidst  to  a  distressed  supplicant.  Seek,  in  vain.  Why  may  not  we 
hope  for  the  continuance  and  repetition  of  the  wonders,  the 
favours,  which  our  fathers  told  us  of  ? 

6  He  pleads  their  expectations  from  God,  pursuant  to  their 
experience  of  him  ;  "  Thou  hast  heard,  therefore  thou  will  cause 
thine  ear  to  hear,  as  0.9.  Thou  art  the  same,  and  thy  power, 
and  promise,  and  relation,  to  thy  people  the  same  ;  and  the  work 
and  workings  of  grace  are  the  same  in  them  ;  why  therefore  may 
we  not  hope  that  he  who  has  been,  will  still  be,  will  ever  be,  a 
God  hearing  prayer?"  But  observe,  (1.)  In  what  method  God 
hears  prayer.  He  first  prepares  the  heart  of  his  people,  and  then 
gives  them  an  answer  of  peace  ;  nor  may  we  expect  his  gracious 
answer,  but  in  this  way ;  so  that  God's  working  upon  us,  is  the 
best  earnest  of  his  working  for  us.  He  prepares  the  heart  for 
prayer,  by  kindling  holy  desires,  and  strengthening  our  most  holy 
faith,  fixing  the  thoughts,  and  raising  the  affections,  and  then  he 
graciously  accepts  the  prayer;  he  prepares  the  heart  for  the 
merey  itself  that  is  wanting  and  prayed  for;  makes  us  fit  to  receive 
it,  and  use  it  well,  and  then  gives  it  in  to  us.  The  preparation  of 
the  heart  is-irom  the  Lord,  and  we  must  seek  unto  him  for  it, 
(Prov.  IR.  1.)  and  take  that  as  a  Icadins  favour.  (2.)  What  he 
will  do,  in  answer  to  prayer,  u.  18.  [l.]He  Mill  plead  the 
cause  of  the  persecuted;  will  judae  the  fatherless  and  oppressed, 
wdl  judge  for  them,  clear  up  their  innocency,  restore  their  com- 
forts, and  recompense  them  for  all  the  loss  aiid  damage  they  have 
sustained.  [2.]  He  will  put  an  end  to  the  fury  of  the  persecutors. 
Hitherto  they  shall  come,  but  no  further;  here  shall  the  proud 
waves  of  their  malice  bp  stayed;  an  effectual  course  shall  bo  taken 
that  the  man  of  the  earth  way  nn  more  oppress.  See  how  light  the 
psalmist  now  makes  of  the  power  of  that  proud  persecutor^  whom 
he  had  been  describing  in  this  psalm,  and  how  slig-htly  he  speaks 
nf  him,  now  that  he  had  been  considering  God's  sovereignty. 
Virst,  He  is  but  a  man  of  the  earth,  a  man  out  of  the  earth,  so  the 
word  is;  sprung  out  of  the  earth,  and  thexefore  mean,  and  weak, 
«nd  hastening  to  the  earth  again.  Why  then  shotdd  we  be  afraid 
?f  the  fury  of  the  oppressor,  whoii  he  is  but  man  tJiat  shall  die  a 


son  of  man  that  shall  he  as  grass?  Isa.  61.  12.  He  that  protect 
us,  is  the  Lord  of  heaven  ;  he  that  persecutes  us,  but  a  man  li 
the  earth.  Secondly,  God  has  him  in  a  chain,  and  can  easil< 
restrain  the  remainder  of  his  wrath,  so  that  he  cannot  do  what  h* 
would.  When  God  speaks  the  word,  Satan  shall  by  his  instru- 
ments no  more  deceive,  (Rev.  20.  3.)  no  more  oppress. 

In  singing  these  verses,  we  must  commit  religion's  just,  biif 
injured,  cause  to  God,  as  those  that  are  heartily  concerned  for  il? 
honour  and  interests,  believing  that  he  will,  in  due  time,  plead  i> 
with  jealousy. 

PSALM  XI. 

In  this  psalm  tee  hare  David's  strvggle  with,  and  triumph  over,  a  strong  temp- 
tation to  distrust  God,  and  betake  himself  to  indirect  means  for  his  own  safely 
in  a  time  of  danger.  It  is  supposed  to  have  been  penned  when  he  began  to 
feel  the  resentments  of  Saul  s  envy,  ami  had  had  the  javelin  throtvn  at  him 
once  and  again.  He  was  then  advised  to  run  his  country;  "No,"  says  hr, 
''  I  trust  in  God,  and  therefore  will  keep  my  ground."  Observe,  I.  How  he 
represents  the  temptation,  and  perhaps  parleys  with  it,  v.  I.. 3.  II,  How 
he  ansivers  if,  and  puts  it  In  silence,  with  the  consideration  of  God's  dominion 
and  providence,  (v.  A.)  his  favour  to  the  righteous,  and  the  wrath  which  the 
wicked  are  reserved  for,  v.  .5 .  .7.  In  lime  of  public  fears,  when  the  insults  r,j 
the  church's  tnemies  are  daring  and  threatening,  it  will  be  profitable  to 
meditate  on  this  psalm. 


To  the  chief  miisicim.     A  psalm  of  David. 

IN  the  Lord  pnt  I  my  trust:  how  say  ye  to 
my  sotil.  Flee  as  a  hifd  to  yonr  mountain? 
2.  For,  lo,  tlie  wicked  bend  their  bow,  they  malce 
ready  their  arrow  npon  the  strins;:,  that  they  may 
privily  shoot  at  the  upright  in  heart.  3.  If  the 
foundations  be  destroyed,  what  can  the  righteous 
do? 

Here  is, 

1.  David's  fixed  resolution  to  make  God  his  confidence  ;  /»i  /ha 
Lord  put  I  my  trust,  v.  1.  Those  that  truly  fear  God,  and  irrve 
him,  are  welcome  to  put  their  trust  in  him,  and  shall  not  be  made 
ashamed  of  llieir  doing  so.  And  it  is  the  character  of  the  saints, 
who  have  taken  (iod  for  their  God,  that  they  make  him  their 
Hope:  even  when  they  have  other  things  to  stay  themselves  upon, 
yet  they  do  not,  tiiey  dare  not,  stay  upon  them,  but  on  God  only  ; 
gold  is  not  their  hope,  nor  horses  and  chariots  their  confidence, 
but  God  only:  and  llieiefore,  when  second  causes  frown,  yet  their 
hopes  do  not  fail  them,  because  the  First  Cause  is  still  the  same, 
is  ever  so.  The  |)salniist,  before  he  gives  an  account  of  the  temp- 
tation he  was  in  to  distrust  God,  records  his  resolution  to  trust  in 
him,  as  that  which  he  was  resolved  to  live  and  die  by. 

2.  His  resentment  of  a  temptation  to  the  contrary;  "Hoic  say 
ye  lo  my  soul,  which  has  thus  returned  to  God  as  its  Rest,  and 
reposes  in  him.  Flee  as  a  bird  to  your  movntain?  to  be  safe  there 
out  of  the  reach  of  the  fowler."     "This  may  be  taken,  either, 

(1.)  As  the  serious  advice  of  his  timorous  friends;  so  many 
understand  it,  and  with  great  probability.  Some,  that  were  hearty 
well-wishers  to  David,  when  they  saw  how  much  Saul  was  exas- 
perated against  him,  and  how  maliciously  he  sought  his  life,  pressed 
him  by  all  means  to  flee  for  the  same  to  some  place  of  shelter,  and 
not  to  depend  too  much  upon  the  anointing  he  had  received,  which, 
they  thought,  was  more  likely  to  occasion  the  loss  of  his  head  than 
to  save  it.  That  which  grieved  him  in  this  motion,  was,  not  that  to 
flee  nowwould  savourof  cowardice,  and  ill  becomea  soldier,  but  that 
if  would  savour  of  unbelief,  and  would  ill  become  a  saint,  who  had- 
so  often  said.  In  the  Lord  put  I  my  trust.  Taking  it  thus,  the  two 
following  verses  conta'in  the  reason  with  which  these  faint-hearted 
friends  of  David  backed  this  advice.  They  would  have  him  flee, 
[1.]  Because  he  could  not  be  safe  where  he  was;  (i'.2.)  "Ob- 
serve," say  they,  "how  the  wicked  bend  their  bow;  Saul  and  his 
instrunientrs  aim  at  thy  life,  and  the  uprightness  of  thine  heart  will 
not  be  thy  security."  See  what  an  enmity  there  is  in  the  wicked 
against  the  upright,  in  the  seed  of  the  serpent  against  the  seed  i' 


I -S ALMS,  XI. 


Confidence  in  (iod. 


Ihe  woman  ;  wlial  pains  tticy  tako,  wlial  pirparatioiis  lliey  make, 
to  do  llieiii  a  mischief;  thri/  piiri/if  s/inot  at  lliciii,  or  in  dark?tcss, 
that  tlu'v  iiiav  not  see  the  e\il  desiuiu'<l,  to  rnoiii  it,  niir  others,  to 
prevent  it;  no,  nor  God  hinxcif,  to  punish  it.  ["2.]  Because  he 
could  he  no  longer  useful  vherc  he  was  ;  "  For,"  say  they,  "if 
the  foundations  he  destroyed,"  (as  they  wcio  hv  .'haul's  nial-adrni- 
nistration,)  "if  the  civil  state  and  sjovernmcnt  he  unhinged  and 
all  out  of  course,"  (7.5.  3. — 82.  .5.)  "  what  canst  thou  do  with  thy 
righteousness  to  redress  the  grievances?  Alas,  it  is  to  no  purpose 
to  attempt  the  saving  of  a  kingdom  so  wretchedly  shattered  ; 
whatever  the  righteous  can  do,  signifies  notliing."  Ahi  in  cellam, 
el  die.  Miserere  /nei,  Dnmine — An-at/  lotlty  cell,  and  therecry.  Pity 
me,  O  Lord.  Many  are  hindered  from  doing  the  service  tliey 
might  do  to  the  puhlic,  in  difficult  times,  by  a  despair  of  success. 

(2.)  It  may  be  taken  as  a  taunt  wherewith  his  enemies  bantered 
him,  upbraiding  him  with  the  professions  he  used  to  make  of  con- 
fidence in  God,  and  scornfidly  bidding  him  try  what  stead  that 
would  stand  him  in  now.  "You  say,  God  is  your  Mountain  ; 
flee  to  him  now,  and  see  what  the  better  yon  will  be."  Thus  thev 
endeavoured  to  shame  the  counsel  of  the  poor,  sayins:.  There  is 
no  help  for  them  in  God,  14. 6. — 3. 2.  The  confidence  and 
comfort  which  the  saints  have  in  God,  when  all  the  hopes  and 
joys  in  the  creature  fail  them,  are  a  riddle  to  a  carnal  world,  and 
are  ridiculed  accordingly. 

Taking  it  thus,  the  two  following  verses  are  David's  answer  to 
this  sarcasm.  In  which,  [1.]  He  complains  of  the  malice  of  those 
who  did  thus  abuse  him;  (i'.2.)  Thei/  bend  their  bow,  and  make 
ready  their  ai-rons;  and  we  are  told,  (64.  3.)  what  thev  are,  even 
bitter  words,  such  words  as  these,  by  which  they  endeavour  to  dis- 
courage hope  ;:i  God,  which  David  felt  as  a  sword  in  his  bones. 
[2.]  He  resists  the  temptation  with  a  gracious  abhorrence,  v.  3. 
He  looks  upon  this  suggestion  as  striking  at  the  foundations  which 
every  Israelite  builds  upon  ;  "  If  you  destroy  the  foundations,  if 
you  fake  good  peo|)le  off  from  their  hope  in  God,  if  you  can  per- 
suade them  that  their  religion  is  a  cheat  and  a  jest,  and  can  banter 
them  out  of  that,  you  ruin  them,  and  break  their  hearts  indeed, 
and  make  them  of  all  men  the  most  miserable."  The  principles 
of  religion  are  the  foundations  on  which  the  faith  and  hope  of  the 
righteous  are  built.  These  we  are  concerned,  in  interest,  as  well 
as  duty,  to  hold  fast  against  all  temptations  to  infidelity  ;  for  if 
these  be  destroyed,  if  we  let  these  go.  What  ca«  the  righteous  do? 
Good  people  would  be  undone,  if  they  had  not  a  God  to  go  to,  a 
God  to  trust  to,  and  a  future  bliss  to  hope  for. 

4.  The  Lord  is  in  his  holy  temple,  the  Lord's 
throne  is  in  heaven:  his  eyes  behold,  his  eye-lids 
try,  the  children  of  men.  5.  The  Lord  trieth  the 
riohteous:  but  the  wicked  and  him  that  loveth 
violence  his  soul  hateth.  G.-Upoii  the  M'icked  he 
shall  rain  snares,  fire,  and  brimstone,  and  an 
horrible  tempest:  this  shall  he  the  portion  of  their 
cup.  7.  For  the  riirhteous  Lord  loveth  righteous- 
ness ;  his  countenance  doth  behold  the  upright. 

The  shaking  of  a  tree  (they  say)  makes  it  take  the  deeper  and 
faster  root.  The  attempt  of  David's  enemies  to  discourage  his 
confidence  in  God,  engages  him  to  cleave  so  much  the  closer  to 
his  first  principles,  and  to  review  them,  which  he  here  does,  abun- 
dantly to  his  own  satisfaction,  and  the  silencing  of  all  temptations 
to  infidelity.  That  which  was  shocking  to  his  faith,  and  has  been 
Bo  to  the  faith  of  many,  was,  the  prosperity  of  wicked  people  in 
their  wicked  ways,  and  the  straits  and  distresses  which  the  best 
men  are  sometimes  reduced  to;  hence  such  an  evil  thought  as 
this,  was  apt  to  arise,  Surely  it  is  vain  to  serve  God,  and  we  may 
cyll  the  proud  happy;  but,  in  orilcr  to  stifle  and  shame  all 
such  thoughts,  we  arc  here  called  to  consider, 
'  1.  That  there  is  a  God,  a  God  in  heaven  ;  The  Lord  is  in  his 
holy  temple  above ;  there  he  is  out  of  our  sight,  but  we  are  nut  out 
of  his.  Let  not  the  enemies  of  the  saints  insult  over  them,  as  if 
VOL.  II.  76 


they  were  at  a  loss,  and  at  their  «il's  end  :  no,  thev  have  a  fiod.and 
they  know  where  to  find  him,  and  how  to  direct  their  |ii;i\er  unto 
him,  as  their  Father  in  heaven.  Or,  He  is  in  his  holy  leniplc, 
that  is,  in  his  church  ;  he  is  a  God  in  covenant  and  conimuniou 
with  his  people,  through  a  Mediator  ,  of  whom  the  tem|)le  was  a 
type.  We  need  not  say,  "Who  shall  go  up  to  heaven,  to  fetch 
us  thence  a  God  to  trust  to?"  No,  the  Word  is  nigh  us,  and 
God  in  the  Word  ;  his  Spirit  is  in  his  saints,  those  living  temples, 
and  the  Lord  is  that  Spirit. 

2.  That  this  God  governs  the  world  ;  the  Lord  has  not  only  his 
residence,  but  his  throne,  in  heaven,  and  he  has  set  the  dominion 
thereof  in  the  earth;  (Job,  38.  33.)  for,  having  prepared  his  throne 
in  the  heavens,  his  kingdom  ruleth  over  all,  103. 10.  Hence  the 
heavens  are  said  to  rule,  Dan.  4.  26.  Let  us  by  faith  see  God  on 
his  throne,  on  his  throne  of  glory,  infinitely  transcending  the 
splendour  and  majesty  of  earthly  princes ;  on  his  throne  of 
government,  giving  law,  giving  motion,  and  giving  aim,  to  all  the 
creatures  ;  on  his  throne  of  judgment,  rendering  to  every  man 
according  to  his  works  ;  and  on  his  throne  of  grace,  to  which  his 
people  may  come  boldly  for  mercy  and  grace;  we  shall  then  see 
no  reason  to  he  discouraged  by  the  pride  and  power  of  oppres- 
sors, or  any  of  the  afflictions  that  attend  the  righteous. 

3.  That  this  God  perfectly  knows  every  man's  true  character  ; 
His  eyes  behold,  his  eye-lids  try,  the  children  of  men;  he  not  only 
sees  them,  but  he  sees  through  them  ;  not  only  knows  all  they  say 
and  do,  but  knows  what  they  think,  what  they  design,  and  how 
they  really  stand  affected,  whatever  they  pretend.  We  may  know 
what  men  seem  to  be,  but  he  knows  what  they  are,  as  the  refiner 
knows  what  the  value  of  the  gold  is,  when  he  has  tried  it.  God 
is  said  to  try  with  his  eyes,  and  his  eye-lids,  because  he  knows 
men,  not  as  earthly  princes  know  men,  by  report  and  representa- 
tion, but  by  his  own  strict  inspection,  which  cannot  err,  or  lie 
imposed  upon.  This  may  comfort  us  when  we  are  deceived  In 
men,  even  in  men  that  we  think  we  have  tried,  that  God's 
judgment  of  men,  we  are  sure,  is  according  to  truth. 

4.  That,  if  he  afflict  good  people,  it  is  for  their  trial,  and  there- 
fore for  their  good,  v.  .').  The  Lord  tries  all  the  children  of  men, 
that  he  may  do  them  justice  ;  but  he  tries  the  righteous,  that  lie 
may  do  them  good  in  their  latter  end.  Dent.  8. 16.  Let  not  that 
therefore  shake  our  foundations,  or  discourage  our  hope  and  trust 
in  God. 

5.  That,  however  persecuto,-s  and  oppressors  may  prosper  and 
prevail  a  while,  they  now  lie  under,  and  will  for  ever  perish 
under,  the  wrath  of  God. 

(1.)  He  is  a  holy  God,  and  therefore  hates  them,  and  cannot 
endure  to  look  upon  them  ;  The  nicked,  and  him  that  loveth  violence, 
his  soul  hateth;  for  nothing  is  more  contrary  to  the  rectitude  and 
goodness  of  his  nature.  Tiieir  prosperity  is  so  far  from  being  an 
evidence  of  God's  love,  that  their  abuse  of  it  does  certainly  m?.ke 
them  the  objects  of  his  hatred.  He  that  hates  nothing  that  he 
has  made,  yet  hates  those  who  have  thus  ill-made  themselves. 
Dr.  Hammond  offers  another  reading  of  this  verse;  The  Lord 
trieth  the  righteous  and  the  n-icked;  (distinguishes  iBfailibly 
between  them,  which  is  more  than  we  can  do;)  and  he  that  lorelh 
violence  hateth  his  on-n  sovl,  that  is,  persecutors  bring  certaiii 
ruin  upon  themselves,  (Prov.  8.  36.)  as  follows  here. 

(2.)  He  is  a  righteous  Judge,  and  therefore  he  will  punish  them, 
V.  6.  Their  punrshment  w  ill  be,  [1.]  Inevitable ;  Upon  the  wicked 
he  shall  rain  snares.  Here  is  a  double  metaphor,  to  denote  the 
unavoidableness  of  the  punishment  of  wicked  men.  It  shall  lie 
rained  upon  them  from  heaven,  (Job,  20.  23.)  against  which  there 
is  no  fence,  and  fnun  which  there  is  no  escape;  see  Josh.  10.  11. 
1  Sam.  2. 10.  It  shall  surprise  them,  as  a  sudden  shower  sniue- 
times  surprises  the  traveller  in  a  summer's  day.  It  shall  he  as 
snares  upon  them,  to  hold  them  fast,  and  keep  them  prisoners,  III 
the  day  of  reckoning  comes.  [2.]  Very  terrible  ;  it  is  /cc  «"<* 
brimstone,  and  a  horrible  tempest,  which  plainly  alludes  to  the 
.Icslruction  of  Sodom  and  Gomorrah,  and  very  fitly,  for  that  <le- 
sfriiction  was  intended  for  a  figure  of  the  vengeance  of  eternal  Jire 
Jude,  7.  The  fire  of  God's  wrath,  fastening  upon  the  brimstone  of 
their  own  guilt,  will  burn  certainly  and  furiously,  will  burn  to  tlw 


PSALMC,  XI,  XII. 


lowest  liell,  ami  to  the  utmost  line  of  elernitv.  Vvtiat  a  horrible 
tem])est  are  the  wicked  iiurried  away  in,  at  death  !  What  a  lake 
of  fire  and  brimstone  must  they  make  tlieir  bed  in  for  ever,  in  the 
con2;re<;alion  of  the  dead  and  damned!  That  is  it  that  is  here 
meant ;  thai  is  it  that  shall  be  the  portion  of  their  cup,  the 
lieritaje  appointed  them  by  the  Alniishtv,  and  allotted  to  them, 
Job,  20.  -29.  This  is  the  cu))  of  treniblino-,"  which  shall  be  ))ut  into 
their  hands,  which  they  must  drink  the  drcrjs  of,  75.  8.  Everv 
tian  lias  the  portion  of  Ids  cup  assigned  him.  Tliev  who  choose 
i"lie  Lord  for  the  Portion  of  their  cup,  shall  have  what  thcv  choose, 
and  be  for  ever  liap))y  in  their  choice,  ( 16.  5.)  but  they  who  reject 
his  o-race,  shall  be  made  to  drink  the  cnp  of  his  furv,  Jer.  25.  15. 
Isa.51.17.    Hab.  2.  16. 

6.  That,  though  honest  good  people  may  be  run  down,  and 
trampled  upon,  yet  God  does  and  will  own  them,  and  favour  them, 
and  smile  upon  them,  and  that  is  the  reason  why  God  will  severely 
reckon  with  persecutors  and  oppressors,  becaus'e  those  whom  tliey 
op])ress  and  persecute  are  dear  to  him;  so  that,  whosoever touch- 
eih  them,  touchetli  the  apple  of  his  eye,  v.  7.  ( 1.)  He  loves  them, 
and  the  work  of  his  own  grace  in  them.  He  is  himself  a  righteous 
God,  and  therefore  loves  righteousness  wherever  he  finds  it,  and 
pleads  the  cause  of  the  righteous  that  are  injured  and  oppressed  ; 
he  delights  to  execute  judgment  for  them,  103.  6.  We  must  herein 
be  followers  of  God,  must  love  righteousness  as  he  does,  that  we 
may  keep  ourselves  always  in  his  love.  (2.)  He  looks  graciously 
Upon  them;  His  comifeiiance  doth  behold  the  upright ;  he  is  not 
only  at  peace  with  them,  but  well  pleased  in  them,  and  he  com- 
forts them,  and  puts  gladness  into  their  hearts,  by  letting  them 
know  that  lie  is  so.  He,  like  a  tender  Father,  looks  upon  them 
wilh  picasuiT,  and  they,  like  dutiful  children,  are  pleased  and 
nlunubiiitlv  satisfied  with  his  smiles.  Thev  vvalk  in  the  liTht  of 
the  Lord.' 

Ill  siiiiiin;;-  this  psalm,  we  must  encourage  and  engage  ourselves 
»o  trust  ill  God  at  all  times,  must  depend  upon  him  to  protect  our 
ninoceijce,  and  make  us  happy,  must  dread  his  frowns  as  worse 
than  death,  and  desire  his  favour  as  better  than  life. 


PSALM  XII. 

b  u  SKjipnscd  that  David  pemted  this  psalm,  in  SauFs  reign,  when  there  tras  a 
generiil  dicmj  of  honesty  and  piety  both  in  court  and  country,  uliich  he  Itere 
comiilnini  of  tn  Giid,  and  very  feelingly,  for  lie  himself  suffered  by  the  trea- 
chery of  lii.i  false  friends,  and  the  insolence  of  his  sworn  enemies.  I.  He  begs 
liilji  of  f ;,.(/,  tiecause  there  trere  none  among  men  whom  he  durst  trust,  v.  1,2. 
Jf  II f  fortiiUs  the  destruction  of  his  proud  and  threatening  enemies,  r.  3,1. 
///.  Hi  a.ssiires  himself  and  others,  that,  how  ill  soerer  things  went  noir,  (v.  8.) 
God  would  preserve  and  secure  to  himself  his  own  people,  (v. a, 7.)  and 
would  certainly  make  good  his  promises  to  them,  i\  C.  Whether  this  psalm 
was  penned  in  Saul's  reign  or  no,  it  is  certainly  calculated  for  a  bad  reign; 
and  perhaps  David,  in  spirit,  foresaw  that  some  of  his  successors  would  bring 
tilings  tn  as  had  a  pass  as  is  here  described,  and  treasured  up  this  psalm  for  the 
use  of  the  church  then.  O  tcmpora,  O  mores!— Oh  tlie  times  and  tlie 
iiianDci's  ! 

To  the  chief  musician  upon  Shemiuilh.     A  psalm  of  David. 

1-  TX^LP,  Lord;  for  the  godly  man  ceaseth; 
XI  for  tlie  faithful  fail  from  among  the  chil- 
di-en  of  men.  2.  They  speak  vanity  every  one 
with  his  neighbour:  tviih  flattering  lips,  a)ul  with 
a  double  heart  do  they  speak.  3.  the  Lord  shall 
cut  off  all  flattering  lips,  and  the  tongue  that 
speaketh  proud  things:  4.  Who  have  said,  With 
our  tongue  will  we  prevail;  our  lips  are  our  own: 
who  IS  lord  over  us?  5.  For  the  oppression  of  the 
poor,  for  the  sighing  of  the  needy,  now  will  I 
arise,  saith  the  Lord;  I  will  set  him  in  safety /)om 
him  that  puffeth  at  him.  0.  The  words  of  -the 
Lord  arc  pure  words:  as  silver  tried  in  a  furnace 
of  earth,  juirified  seven  times.     7. Thou  shalt  keep 


Conipumifs  of  the  Times. 

them,  O  Lord,  thou  shall  presei\e  ihein  from  th«| 
generation  for  ever.  H.  IMie  wicked  walk  on 
every  side,  when  the  vilest  men  ate  exalted. 

This  palm  furnishes  us  wiUi  good  thoughts  for  bad  times,  is 
which,  though  the  prudent  will  keep  silent,  (.Amos,  5. 13.)  because 
a  man  may  be  made  an  offender  for  a  word,  vet  a  man  may  com- 
fort himself,  in  such  a  day,  with  such  suitable  meditations  and 
prayers  as  are  here  got  ready  to  our  hand. 

L  Let  us  see  here,  what  it  is  that  makes  the  times  bad,  and 
when  thev  mav  he  said  to  be  so.  Ask  the  children  of  this  world, 
what  it  is,  in  their  account,  that  makes  the  times  bad  ;  thev  will  tell 
you.  Scarcity  of  money,  decay  of  trade,  and  the  desolations  of 
war,  make  the  limes  bad;  but  tlie  scrijiture  lays  the  badness  of 
the  times  upon  causes  of  another  nature;  (2Tim.3. 1.)  Perilous 
times  shall  come,  for  iniquity  shall  abound  ;  and  that  is  the  thing 
David  here  complains  of. 

1.  When  there  is  a  general  decay  of  piety  and  honesty  among 
men,  the  times  are  then  truly  bad;  (c.l.)  When  the  c/odli/  man 
ceases,  and  the  faithful  fail.  Observe  how  these  two  characters 
are  here  put  together,  the  f/odli/  and  \he faithful.  As  there  is  no 
fine  policv,  so  there  is  no  true  piety,  v\ithout  honesty.  Godly  men 
(ire  faithful  men,  fast  men,  so  they  have  sometimes  been  called; 
their  word  is  as  confirming  as  their  oath,  as  binding  as  their  bond  ; 
they  make  conscience  of  being  true  both  to  God  and  man.  They 
are  here  said  to  ceosc  and  fail,  either  by  death,  or  by  desertion, 
or  by  both.  Those  that  were  godly  and  faithful  were  taken  away, 
and  those  that  were  left  were  sadly  degenerated,  and  were  no! 
what  they  had  been;  so  that  there  were  few  or  no  good  people, 
that  were  Israelites  indeed,  to  be  met  with.  Perhaps  he  means, 
that  there  were  no  godly  faithful  men  among  Saul's  courtiers;  if 
he  means  there  were  few  or  none  in  Israel,  we  hope  he  was  under 
the  same  mistake  that  Elijah  was,  who  thought  he  only  was  left 
alone,  when  God  had  7000  who  kept  their  integrity ;  (Rom.  11.  3.) 
or  he  means  that  there  were  few  in  comparison  ;  there  was  i 
general  decay  of  religion  and  virtue:  the  times  are  bad,  \(  rv  bad. 
when  it  is  so;  not  a  man  to  be  found,  that  executes  jiidgiiien', 
Jer.  5.  1 . 

2.  When  dissimulation  and  flattery  have  corrupted  and  de- 
bauched all  conversation,  then  the  times  are  very  bad  ;  {v.  2.)  when 
men  are  generally  so  profligate,  that  they  make  no  conscience  of  a 
lie,  are  so  spiteful  as  to  design  against  their  neighbours  the  wors' 
of  mischiefs,  and  yet  so  base  as  to  cover  the  design  wilh  the  mo| 
specious  and  plausible  pretences,  and  professions  of  friendship. 
Thus  they  speak  vanity,  (falsehood  and  a  lie,)  every  one  to  his 
neighbour;  witli  flattering  lips  and  a  double  heart  they  will  kiss 
and  kill,  (as  Joab  did  Abner  and  Amasa  in  David's  own  time,) 
smile  in  your  face,  and  cut  your  throat.  This  is  the  De\irs  image 
complete,  a  complication  of  malice  and  falsehood.  The  timea 
are  bad  indeed,  when  there  is  no  such  thing  as  sincerity  to  be 
met  with;  when  an  honest  man  knows  not  whom  to  believe,  nor 
whom  to  trust,  nor  dares  put  confidence  in  a  friend,  in  a  cuide, 
Mic.  7.  5,  6.  Jer.  9.  4,  5.  Woe  to  those  who  help  to  make  'Jie 
times  thus  perilous. 

3.  When  the  enemies  of  God,  and  religion,  and  religious  peo- 
ple, are  impudent  and  daring,  and  threaten  to  run  down  all  that  is 
just  and  sacred,  then  the  times  are  very  bad  ;  when  proud  sinners 
are  arrived  at  such  a  pitcn  of  impiety  as  to  say,  "With  our  tongue 
will  we  prevail  against  the  cause  of  virtue,  our  lips  are  our  own, 
and  we  may  say  what  we  wiH;  who  is  lord  over  vs,  either  to 
restrain  us,  or  to  call  us  to  an  account?"  v.  4.  This  bespeaks, 
(l.)A  proud  conceit  of  themselves,  and  confidence  in  themselves, 
as  if  the  point  were  indeed  gained  by  eating  forbidden  fruit,  and 
they  were  as  gods,  independent  and  self-sufficient ;  infallible  in  then 
knowledge  of  good  and  evil,  and  therefore  fit  to  be  oracles;  irre- 
sistible in  their  power,  and  therefore  fit  to  be  lawgivers,  that  could 
prevail  with  their  tongues,  and,  like  God  himself,  speak  and  secure 
its  being  done.  (2.)  An  insolent  contempt  of  God's  dominion,  as 
if  he  had  no  propriety  in  them  ;  Our  lips  are  our  own — an  unjust 
pretension,  for  who   made   man's  mouth,  in  whose   hand   is    his 


PSALMS,  XII,  XIII. 


Complaints  of  the  Times. 


breath,  and  whose  is  ihe  air  he  breathes  in.  Their  language  would 
inlimatc  that  lie  lias  no  aiilhoritv  either  to  coiiiiiuiiul  lliem,  or  to 
jiKl^e  llieiii;  M7/o  is  lord  over  iisi'  Like  Pliaraoli.  Ex(](l.  5.2. 
This  is  as  alisiird  and  nnreasonalile  as  the  former,  for  lie  in  \vlit)ni 
we  live,  and  move,  and  have  our  heiiisr,  iiiu.';t  needs  he,  hy  an 
indispntahle  title.   Lord  over  us. 

4.  When  the  poor  and  rieedv  are  oppressed,  and  ahnsed,  and 
puffed  at,  then  the  times  arc  very  ba(l :  this  is  im|)lied,  (y.  .5.) 
where  God  himself  takes  notice  of  the  oppression  of  the  jioor,  and 
the  sighing  of  the  needy;  they  are  oppressed  heeanse  they  are 
poor,  liave  all  manner  of  wrong  done  theni,  merely  hecanse  they 
are  not  in  a  cajiacity  to  right  themselves.  Being  thus  oppressed, 
they  dare  not  speak  for  themselves,  lest  their  (/efciiee  should  he 
made  their  f;/l'ence;  hut  they  sigh,  secretly,  bemoaning  their 
calamities,  and  (louring  our  their  souls  in  sighs  before  God.  If 
their  O|)pressors  be  spoken  to  on  llieir  liehalf,  they  puff  at  them, 
make  light  of  iheir  own  sin,  and  the  misery  of  the  poor,  and  lay 
neither  to  heart ;   see  10.  5. 

5.  When  wickedness  abounds,  and  goes  barefaced,  under  the 
protection  and  coiiiilenance  of  those  in  authority,  then  the  times 
are  very  bad,  r.  7.  When  the  vilest  men  are  exalted  to  places  of 
trust  aiid  |)o»er,  who,  instead  of  putting  the  laws  in  execution 
against  vice  and  iniustice,  and  punishing  the  wicked  according  to 
their  merils,  patronise  and  protect  ihem,  give  them  countenance, 
and  support  their  reputation,  by  their  own  example;  Ihen  the 
M'icked  walk  on  every  side,  they  swarm  in  all  places,  and  go  up 
and  down  seeking  to  deceive,  debauch,  and  destroy,  others:  they 
are  neither  afr;iid  nor  ashamed  to  discover  themselves;  they 
declare  their  sin  as  Sodom,  and  there  is  none  to  rheck  or  controul 
them.  Bad  men  are  base  men,  the  \ilest  of  men,  and  they  are  so, 
ihouiih  they  are  ever  so  highly  exalted  in  this  world.  Antiochus 
the  illiislrioiis,  the  scripture  c;ills  a  t^ile  person,  Dan.  11.  21.  But 
it  is  bad  wilh  a  '.'ngdoin,  when  such  are  preferred;  no  marvel  if 
wickedness  tlci:  giows  impudent  and  insolent.  When  the  wicked 
hear  rule,  the  people  mourn. 

II.  Let  us  now  see  what  good  things  we  are  here  furnished  wilh 
for  such  bad  times;  and  what  liiiies  we  may  yet  be  reserved  for, 
we  cannot  tell. 

When  limes  are  thus  bad,  it  is  comfortable  to  think, 

1.  That  we  have  a  God  to  go  to,  from  whom  we  may  ask  and 
ex])ect  Ihe  redress  of  all  our  grievances.  This  he  begins  with; 
(e.  1.)  "  Ilrlp,  L-n<l,fnr  the  f/ndli/  man  ceaseth.  All  other  helps 
and  helpers  fail;  even  the  godly  and  faithful,  who  should  lend  a 
helping  hund  to  support  the  dying  cause  of  religion,  they  are  gone, 
and  therefore  whither  shall  we  seek  but  to  thee?"  Note,  When 
(5t)dly  fai'hful  people  cease  and  fail,  it  is  time  to  cry,  Help,  Lord! 
The  abmiiiirui;  of  in;(piity  threatens  a  deluge.  "  Help,  Lord, 
helji  the  viitiiniis  ;  few  seek  lo  bold  fast  their  integrity,  and  to 
stand  in  the  gin  :  help  lo  suve  lliiiie  own  interest  in  the  world 
from  sinkinir.     It  is  time  fir  thee.  Lord,  to  icork." 

2.  That  God  will  certainly  reckon  with  false  and  proud  men, 
and  will  punish  and  restrain  their  insolence.  They  are  above  the 
controul  of  men,  and  set  them  at  defiance.  Men  cannot  discover 
the   falselioo<l  of   flatterers;  not  humble  the  haughtiness  Ox  those 

that  speak  proud  things;  but  the  righteous  God  will  cutoff  afl 
flattering  lips,  that  give  the  traitor's  kiss,  and  speak  words  softer 
than  oil,  when  war  is  in  the  heart;  he  will  phiek  out  the  tongue 
that  speaks  proud  things  aaainst  God  and  religion,  r.  3.  Some 
translate  it  as  a  prayer,  "  May  fiod  cut  off  lliose  false  and  spiteful 
lips;"  Let  lying  lips  be  put  tosilrnee. 

3.  That  God  will,  in  due  time,  «(irk  deliverance  for  his 
oppressed  people, and  shelter  them  from  Ihe  malicious  designs  of 
their  persecutors;  (v.  6.)  Now  will  I  arise,  saitk  the  Lord.  This 
promise  of  God,  which  David  here  delivered  by  the  spirit  of  pro 
phecy,  is  an  answer  to  Ihat  |ielition  which  he  put  up  to  God  by 
the  spirit  of  prayer,  "  Help,  Lord,"  says  he  ;  "  I  will,"  says  God: 
"  here  I  am,  with  seasonable  and  effectual  help."  (1.)  It  is  season- 
able, in  the  fittest  time.  [1.]  When  the  oppressors  are  in  the  height 
ftf  their  pride  and  insolence,  when  they  sav.  Who  is  lord  over  us? 
then  IS  God's  time  to  let  them  know,  to  their  cost,  that  he  is  above 
them.     [2.]  When  the  oppressed  are  in  Ihe  depth  of  Iheir  distref 


and  despondency;  when  they  are  sighing  like  Israel  in  Egypt,  by 
reason  of  the  cruel  bondage,  then  is  God's  time  to  appear  foV 
them,  as  for  Israel,  when  they  were  ni<jst  dejected,  and  I'liaranh 
was  most  elevated  ;  Now  nil}  J  arise.  Note,  There  is  a  time  fixed 
for  the  rescue  of  oppressed  innoeeney;  that  time  will  come,  and 
we  maybe  sure  it  is  of  all  oilier  tlie  fittest  lime,  102.  13.  It  is 
effectual;  /  will  set  him  in  snfelij,  <ir  hi  salvation;  not  only  pro- 
tect liim,  but  restore  him  to  his  former  prosperity,  will  briny  him 
out  into  a  wealthy  place ;  (GO.  12.)  so  that,  upon  the  whole,  ht 
shall  lose  nothing  by  his  sufferings. 

4.  That,  though  men  are  false,  God  is  faithful ;  though  they  are 
not  to  be  trusted,  God  is.  They  speak  vanity  and  flattery,  but  the. 
words  of  the  Lord  are  pure  words,  (c.  6.)  not  only  all  true,  but 
all  pure,  like  silver  tried  in  a  furnace  of  earth,  or  a  crucible.  It 
denotes,  (l.)Tlie  sincerity  of  God's  word;  every  thing  is  really  as 
it  is  there  represented,  and  not  otherwise;  it  does  not  jest  with 
us,  nor  impose  upon  us,  nor  has  it  any  other  design  towards  us 
than  our  own  good.  (2.)  The  preciousness  of  God's  word;  it  is  of 
great  intrinsic  value,  like  silver  refined  to  the  highest  degree  ;  it 
has  nofliiiig  in  it  to  depreciate  it.  (3.)  The  many  proofs  that 
lia^  e  been  given  of  its  power  and  truth  ;  it  has  been  often  tried, 
all  the  saints  in  all  ages  have  trusted  it,  and  so,  tried  it  and  il 
never  deceived  tlieni,  or  frustrated  their  expectation ;  but  they 
have  all  set  to  their  seal  that  Ckid's  word  is  true,  with  an  Experto 
credc — Trust  one  that  has  made  trial;  they  have  found  it  so. 
Probably,  this  refers  especially  to  these  promises  of  succouring 
and  relieving  the  jioor  and  oppressed.  Their  friends  put  them  in 
hopes  that  they  will  do  something  for  Ihem,  and  yet  |rir>e  a 
broken  reed  ;  but  the  words  of  God  are  what  we  mav  relv  upon  ; 
the  less  confidence  is  to  be  put  in  men's  words,  let  us  with  the 
more  assurance  trust  in  God's  word. 

5.  That  God  must  secure  his  chosen  remnant  to  himself,  how 
had  soever  the  times  are;  (u.  7.)  Thou  shalt  preserve  ihem  from 
this  generation  for  ever.  This  intimates,  Ihat,  as  lonir  as  the 
world  stands,  there  will  be  a  generalicui  of  proud  and  wicked  men 
in  it,  more  or  less,  who  will  threaten  by  Iheir  wretched  arts  to 
ruin  religion,  by  wearing  out  the  saints  of  the  most  High,  Dan .  7. 25. 
But  let  God  alone  to  maintain  his  own  interest,  and  to  preserve 
his  own  people.  He  will  keep  them  fnmi  Ibis  generation,  (1.) 
From  being  debauched  by  them  and  drawn  away  from  God,  from 
mingling  with  them  and  learniiio;  their  works;  in  times  of  general 
apostasy,  the  Lord  knows  them  that  are  his,  and  they  shall  be 
enabled  to  keep  their  integrity.  (2.)  From  being  destroyed 
.Tud  roofed  out  by  lliem;  tlie  chinch  is  built  upon  a  rock,  and  so 
well  fortified,  that  Ihe  gates  of  hell  shall  not  prevail  against  it.  In 
the  worst  of  times,  God  has  his  remtiarit,  and  in  cmmv  aiiPv.  ill  n>«pive 
to  himself  a  holy  seed,  and  preserve  that  to  his  heavenly  kingdom. 

In  singing  this  psalm,  and  praying  it  over,  we  must  bewail  the 
general  corruption  of  manners,  thank  God  that  things  are  not 
worse  than  they  are,  but  pray  and  hope  that  they  will  be  better  in 
God'  due  lime. 


PSALM  XIII. 

This  psnlm  is  tlie  deserted  soul's  case  and  cure.  Whether  it  teas  pevned  vpon 
any  parttcular  occasion,  does  not  appear,  but,  in  general,  I.  Dniid  sadip 
complains  Ihat  Cod  had  long  withdrawn  from  him,  and  delayed  to  reliert 
hint,  f.  1,2.  I  J.  He  earnestly  prays  to  God  to  consider  Iiis  case,  and  comfort 
him,  V.  3,4.  ///.  He  assxtres  himself  of  an.  ansirer  of  peace,  and  therefort 
concludes  the  psalm  rrith  joy  and  triumph,  because  lie  concludes  his  deliveransi 
to  he  as  good  as  xrrought,  t.  5,  6. 

To  the  chief  musician.     A  psalm  of  David. 

l.TX^^W  Ions:  ^^'ilt  thou  forget  me,  O  Lord? 
.iZi  forever?  how  lono;  ^vjlt  thou  hide  thy  face 
from  me?  2.  How  long  shall  I  take  counsel  in  my 
soul,  hnvina;  sorrow  in  my  heart  daily?  how  long 
shall  mine  enemy  be  exalted  over  me?  3.  Consider 
and  hear  me,  O  Lord  my  God  :  lighten  mine  eyes, 
•est  I  sleep  the  sleep  o/death ;    4.  Lest  v  >'ne  enemy 


PSALMS,  XIII. 


Complaint  and  Confidence. 


say,  I  have  prevailed  against  him ;  and  those  that 
trouble  nie  rejoice  when  I  am  moved.  5.  But  I 
have  trusted  in  thy  mercy;  my  heart  shall  rejoice 
in  thy  salvation.  G.  I  will  sing  unto  the  Lord, 
because  lie  hath  dealt  bountifully  with  me. 

David,  in  affliction,  is  here  pourinsr  out  his  soul  helore  God; 
his  address  is  short,  hut  the  mi'thod  is  very  ohscrvable,  and  of  use 
for  direction  and  encouragement. 

I.  His  troubles  extort  complaints;  (u.  1,2.)  and  the  afflicted 
have  liberty  to  pour  out  theh'  complaint  before  the  Lord,  102.  title. 
It  is  some  ea.se  to  a  troubled  spirit,  to  give  vent  to  its  griefs,  espe- 
cially to  give  vent  to  them  at  the  throne  of  grace,  where  we  are 
sure  to  find  one  \\i\o  is  afflicted  in  the  afflictions  of  his  people,  and 
is  troubled  with  the  feeling  of  their  infirmities ;  thither  we  have 
boldness  of  access  by  faith,  and  there  we  have  freedom  of  speech, 
nappiiaia.     Observe  here, 

1.  What  David  complains  of. 

(1.)  God's  unkindness;  so  he  construed  it,  and  it  was  his  in- 
firmity. He  thought  God  had  forgotten  him,  had  forgotten  his 
promises  to  him,  his  covenant  with  him,  his  former  loving-kindness 
which  he  had  shewed  him,  and  which  he  took  to  be  an  earnest  of 
further  mercy;  had  forgotten  that  there  was  such  a  man  in  the 
world,  who  needed  and  expected  relief  and  succour  from  him. 
Thus  Zion  said,  iV/y  God  has  forgotten  me;  (Isa.  49. 14.)  Israel 
said.  My  way  is  hid  from  the  Lord,  Isa.  40.  27.  Not  that  any 
good  man  can  doubt  the  omniscience,  goodness,  and  faithfulness, 
of  God;  but  it  is  a  peevish  expression  of  prevailing  fear,  which 
yet,  when  it  arises  from  a  high  esteem  and  earnest  desire  of  God's 
favour,  though  it  be  indecent  and  culpable,  shall  be  passed  by  ajid 
pardoned,  for  the  second  thought  will  retract  it,  and  repent  of  it. 
God  hid  his  face  from  him,  so  that  he  wanted  that  inward  comfort 
in  God  which  he  used  to  have,  and  herein  was  a  type  of  Christ 
upon  the  cross,  crying  out.  My  God,  why  hast  thou  forsaken  me? 
God  sometimes  hides  his  face  from  his  own  children,  and  leaves 
them  in  the  dark  concerning  their  interest  in  him :  and  this  they 
lay  to  heart  more  than  any  outward  trouble  whatsoever. 

(2.)  His  own  uneasiness.  [1.]  He  was  racked  with  care  that 
filled  his  head;  I  take  counsel  in  my  soul;  "I  am  at  a  loss,  and 
am  inops  consilii — haiw  no  friend  to  advise  with,  that  I  can  put 
any  confidence  in,  and  therefore  am  myself  continually  projecting- 
what  to  do  to  help  myself;  but  none  of  my  projects  are  likely  to 
take  effect,  so  that  I  am  at  my  wit's  end,  and  in  a  continual  agita- 
tion." Anxious  cares  are  heavy  burthens  with  which  good  people 
often  load  themselves  more  than  they  need.  [2.]  He  was  over- 
whelmed with  sorrow  that  filled  his  heart;  I  have  sorrow  in  my 
heart  daily.  He  had  a  constant  disposition  to  sorrow,  and  it 
preyed  upon  his  spirits;  not  only  in  the  night,  when  he  was  silent 
and  solitary,  but  by  day  too,  when  lighter  griefs  are  diverted  and 
dissipated  by  conversation  and  business;  nay,  every  day  brought 
with  it  fresh  occasions  of  grief;  the  clouds  returned  after  the  rain. 
The  bread  of  sorrows  is  sometimes  the  saint's  daily  bread;  our 
Master  himself  was  a  Man  of  sorrows. 

(3.)  His  enemies' insolence,  which  added  to  his  grief.  Saul 
his  great  enemy,  and  others  under  him,  were  exalted  over  him, 
triumphed  in  his  distress,  pleased  themselves  with  his  grief,  and 
promised  themselves  a  complete  victory  over  him.  This  he 
complained  of  as  reflecting  dishonour  upon  God,  and  his  power 
and  promise. 

2.  How  he  expostulates  with  God  hereupon ;  "  How  long 
shall  it  be  thus?"  And,  "Shall  it  be  thus  for  ever?"  Long 
afflictions  try  our  patience,  and  often  tire  it.  It  is  a  common 
temptation,  when  trouble  lasts  long,  to  think  it  will  last  always; 
despondency  then  turns  into  despair,  and  those  that  have  long  been 
without  joy,  begin,  at  last,  to  be  without  hope;  "Lord,  tell  me 
how  long  thou  wilt  hide  thy  face,  and  assure  me  that  it  shall  not 
be  for  ever,  l)ut  that  thou  wilt  return,  at  length,  in  mercy  to  me, 
and  then  I  shall  the  more  easily  bear  my  present  troubles." 

II.  His  complaints  slir  u))  his  prayers,  u.  3,  4.  We  should 
uevcr  allow  ourselves  to  make  t.ny  ciini|ilaints  but  what  are  fit  to 


be  offered  up  to  God,  and  what  drive  us  to  our  knees.     Observe 
here, 

1.  What  his  petitions  are;  Consider  my  case,  hear  my  com- 
plaints, and  lighten  mine  eyes.  (1.)  "  Strengthen  my  faith;" 
for  faith  is  the  eye  of  the  soul,  with  which  it  sees  above,  and  sees 
through,  the  things  of  sense.  "Lord,  enable  nie  to  look  beyond 
my  present  troubles,  and  to  foresee  a  happy  issue  of  them."  (2.) 
"Guide  my  way,  enable  me  to  look  about  me,  that  1  may  avoid 
the  snares  which  are  laid  for  me."  ( 3.)  "Refresh  my  soul  \\ilh 
llie  joy  of  thy  salvation."  That  which  revives  the  drooping  spirits, 
is  said  to  enlighten  the  eyes,  lSa.m. 14. H.  Ezra,  9.  8.  "Lord, 
scatter  the  cloud  of  melancholy  which  darkens  my  eyes,  and  let 
my  countenance  be  made  pleasant." 

2.  What  his  pleas  are.  He  mentions  his  relation  to  God  and 
interest  in  him  ;  O  Lord  my  God;  and  insists  upon  the  greatness 
of  the  peril,  which  called  for  speedy  relief  and  succour.  If  his 
eyes  were  not  lightened  quickly,  (1.)  He  concludes  that  he  must 
perish;  "I  shall  s/eep  the  sleep  of  death,  I  cannot  live  under  the 
weight  of  all  this  care  and  grief."  Nothing  is  more  killing  to  a 
soul  than  the  want  of  God's  favour,  nothing  more  reviving  than 
the  return  of  it.  (2.)  That  then  his  enemies  would  triumph; 
"Lest  mine  enemy  say,  So  would  I  have  it;  lest  Saul,  lest  Satan, 
be  gratified  in  my  fall."  It  would  gratify  the  pride  of  his  enemy ; 
he  will  say,  "I  have  prevailed,  I  have  gotten  the  day,  and  been 
too  hard  for  him  and  his  God  ;"  it  would  gratify  the  malice  of  his 
enemies;  They  will  rejoice  when  I  am  moved.  And  will  it  be  for 
God's  honour  to  suffer  them  thus  to  trample  upon  all  that  is  sacred 
both  in  heaven  and  earth  ? 

III.  His  prayers  are  soon  turned  into  praises;  (w.  5,  0.)  But  my 
heart  shall  rejoice,  and  I  will  sing  to  the  Lord.  What  a  surj,rising 
change  is  here  in  a  few  lines!  In  the  beginning  of  the  psalm,  \\e 
have  him  drooping,  trembling,  and  ready  to  sink  into  melancholy 
and  despair;  but,  in  the  close  of  it,  rejoicing  in  God,  and  ele- 
vated and  enlarged  in  his  praises.  See  the  power  of  faith,  the 
power  of  prayer,  and  how  good  it  is  to  draw  near  to  God.  If  ue 
bring  our  cares  and  griefs  to  the  throne  of  grace,  and  leave  then] 
there,  we  may  go  away  like  Hannah,  and  our  countenance  will  he. 
no  more  sad,  1  Sam.  1.18.  And  here  observe  the  method  of  his 
comfort. 

1.  God's  mercy  is  the  support  of  his  faith.  "My  case  is  bad 
enough,  and  I  am  ready  to  think  it  deplorable,  till  I  consider  the 
infinite  goodness  of  God ;  finding  I  have  that  to  trust  to,  I  am  com- 
forted, though  I  have  no  merit  of  my  own.  In  for:ucr  distresses, 
I  have  trusted  in  the  mercy  of  God,  and  I  never  found  that  it  failed 
me;  his  mercy  has  in  due  time  relieved  me,  and  my  confidence  in 
it  has  in  the  mean  time  sup])orted  me.  Even  in  the  deptli  of  this 
distress,  when  God  hid  his  face  from  me,  when  without  were 
fightings,  and  within  were  fears,  yet  I  trusted  in  the  mercy  of  God; 
and  that  was  as  an  anchor  in  a  storm,  by  the  help  of  whicii,  though 
I  ^^as  tossed,  I  was  not  overset."  And  slitl  I  do  trust  in  thy  nierci/ ; 
so  some  read  it.  "I  refer  myself  to  that,  with  an  assurance  thai 
it  ^^ill  do  well  for  me  at  last."  This  he  pleads  with  Gcd,  know- 
ing what  pleasure  he  takes  in  those  that  hope  in  his  mercy,  1  47.  1 1. 

2.  His  faith  in  God's  mercy  filled  his  heart  with  joy  in  hi 
salvation;  for  joy  and  ])eace  come  by  believing,  Rom.  l.'i.  1;J. 
Believing,  ye  rejoice,  1  Pet.  1.8.  Having  put  his  trust  in  llif 
mercy  of  God,  he  is  fully  assured  of  salvation,  and  that  his  heart, 
which  was  now  daily  grieving,  should  rejoice  in  that  sahulioii. 
Though  weeping  endure  long,  joy  will  return. 

3.  His  joy  in  God's  salvation  wonld  fill  his  mouth  with  songs  oj 
praise;  (v.  6.)  " L will  sing  vnto  the  Lord,  sing  in  remembrance 
of  what  he  has  done  formerly ;  though  I  should  never  recover  the 
peace  I  have  had,  I  will  die  blessing  God  that  ever  I  had  it;  he 
has  dealt  bountifully  with  me  formerly,  and  he  shall  have  the  glory 
of  that,  however  he  is  pleased  to  deal  with  me  now.  I  will  sing  in 
hope  of  what  he  will  do  for  meat  last;  being  confident  that  all 
will  end  well,  will  end  everlastingly  well.  But  he  speaks  of  it  as 
a  thing  past;  He  has  dealt  bnunlifiilty  with  me;  because  by  failli 
he  had  received  the  earnest  of  the  salvation,  and  he  was  as  con- 
fident of  it  as  if  it  had  been  done  already 

In  singing  this  psalm,  and  praxing  it  over,  if  we  have  not  tin 


PSALMS,  XIII,  XIV. 


Human  Depravity. 


same  complaints  to  t»ake  llial  David  liad,  we  must  thank  God 
lli.it  we  liavc  not,  dread  and  deprecate  his  wilhdrawrngs,  svtiipa- 
lliize  with  those  that  are  troiihled  in  mind,  and  enco'irage  cur- 
wlvcs  in  our  most  holy  faith  and  joy. 

PSALM  XIV. 

It  doei  not  appear  upon  what  occasion  this  psalm  teas  penned,  i.or  whether  upon 
any  particular  occasion.  Some  saij,  Daiid  penned  it  when  Saul  persecuted 
him;  others,  when  Absalom  rebelled  against  him.  But  they  arc  mere  conjec- 
tures, which  have  not  certainty  enough  to  warrant  vs  to  expound  the  psalm 
by  them.  The  apostle,  in  quoting  part  of  this  psalm,  (Rom.  3.  10,  &c.)  to 
prove  that  Jews  and  Gentiles  are  all  under  sin,  («.  9.)  and  that  all  tlic  world 
is  guilty  before  God,  {v.  19.)  leads  us  to  understand  it,  in  general,  us  a 
description  of  the  depravity  of  the  human  nature,  the  sinfulness  of  the  sin  we 
orf  conceived  and  born  in,  and  the  deplorable  corruption  of  a  great  pari  of 
mankind,  even  of  the  world  that  lies  in  wickedness,  lJolin,5.  19.  Jiut  as 
in  those  psalms  which  are  designed  to  discover  our  remedy  in  Christ,  there  is 
commonly  an  allusion  to  David  himself,  yea,  and  some  passages  that  are  to  be 
understood  primarily  of  him,  as  in  2,16,22,  and  others ;  so  in  this  ]is(ilm, 
which  is  designed  io  discover  our  wnund  by  sin,  there  is  au  allusion  to  DuvitVs 
enemies  and  persecutors,  and  the  other  oppressors  of  good  men  at  that  time,  Io 
whom  some  passages  have  an  immediate  reference.  In  all  the  psalms  from  the 
3(i  io  this,  (except  the  Sth,)  David  had  been  complaining  of  those  that  haled 
and  persecuted  him,  ijtsulled  him  and  abused  him;  now  here  he  traces  all 
those  bitter  streams  io  the  fountain,  the  general  corruption  of  nature,  and  sees 
that  not  his  enemies  only,  but  all  the  children  of  men,  were  thus  corrupted. 
Here  is,  I.  A  charge  exhibited  against  a  wicked  world,  r.  1.  //.  The  proof 
of  the  charge,  v.  2,  3.  ///.  A  serious  e.rpostuldtion  with  sinners,  especially 
ivith  persecutors,  upon  it,  r.  4.  .0.  IV.  A  believing  prayer  for  the  talvation 
of  Israel,  and  a  joyful  expectation  of  it,  t'.T. 

To  the  chief  musician.     A  psalm  of  David. 

1.  ^  I  "^HE  fool  hath  said  in  his  heart,  There  is  no 

J.     God.     Tliey  art  corrupt,  they  have  done 
abominable  works,  there  is  none  that  doeth  good. 

2.  The  Lord  looked  down  from  heaven  upon  the 
children  of  men,  to  see  if  there  were  any  that  did 
understand,  and  seek  God.  3.  They  are  all  gone 
aside,  they  are  all  together  become  filthy:  tliere  is 
none  that  doeth  good,  no,  not  one. 

If  we  apply  our  hearts,  as  Solomon  did,  (Eccl.  7.  25.)  to  search 
out  the  wickedness  of  folly,  ecen  of  foolishness  and  madness, 
these  verses  will  assist  us  in  the  search,  and  will  shew  Us  that  sin 
is  exceeding  sinful.  Sin  is  the  disease  of  mankind,  and  it  appears 
here  to  he  malignant  and  epidemical. 

1.  See  how  malignant  it  is,  (f.  1.)  in  two  things, 
(1.)  The  contempt  it  puts  upon  the  honour  of  God;  for  there  is 
something  of  practical  atheism  at  the  hottom  of  all  sin;  The  fool 
liath  said  in  his  heart.  There  is  no  God.  We  are  sometimes  tempted 
to  think,  "Surely  there  never  was  so  much  atheism  and  profane- 
ness  as  there  is  in  our  davs;"  hut  we  see  the  former  days  were  no 
better;  even  in  David's  time  there  were  those  who  had  arrived  at 
such  a  height  of  impiety,  as  to  deny  the  very  heing  of  a  God,  and 
the  first  and  self-evident  |)rinciples  of  religion.  Ohserve,  [1.]  The 
sinner  here  described  ;  he  is  one  that  saith  in  his  heart,  Thrrr  i,i 
no  God;  he  is  an  atheist.  There  is  no  Elohim,  no  Judge  or 
Governor  of  the  world,  no  Proviiience  presiding  over  the  affairs  of 
men.  They  cannot  doubt  of  the  being  of  God,  but  will  question 
his  dominion.  He  says  this  in  his  heart ;  it  is  not  his  judgment, 
but  Ills  imagination.  He  cannot  satisfy  himself  that  there  is  none, 
but  he  wishes  there  were  none,  and  pleases  himself  with  the  fancy, 
that  it  is  possible  there  may  be  none;  he  cannot  be  sure  there  is 
one,  and  therefore  he  is  willing  to  think  there  is  none.  He  dares 
uot  speak  it  out,  lest  he  be  confuted,  and  so  undeceived,  but  he 
whispers  it  secretly  in  his  heart,  for  the  silencing  of  the  clamours 
of  his  conscience,  and  the  imboldening  of  himself  in  his  evil  ways. 
(2.]  The  character  of  this  sinner;  he  is  a  fool,  he  is  simple  and 
unwise;  and  this  is  an  evidence  of  it:  he  is  wicked  and  profane; 
«nd  this  is  the  cause  of  it.  Note,  Atheistical  thoughts  are  very 
Joolish  wickcsl  thoughts,  and  they  are  at  the  bottom  of  a  gieat 
ical  of  the  wickedness  that  is  in  this  world.     The  word  of  God  is 


a  discemer  of  these  thovyhts,  and  puts  a  just  brand  on  him  thct 
harbours  them.  Nabal  is  his  name,  and  folly  is  with  him  ;  for 
he  thinks  against  the  clcanst  light,  against  his  own  kno»led^a 
and  convictions,  and  the  cominon  sentiments  of  all  the  wise  and 
sober  part  of  mankind.  No  man  will  say.  There  is  no  God,  till 
he  is  so  hardened  in  sin,  that  it  is  become  his  interest  that  there 
should  be  none  to  call  him  to  an  account. 

(  2.)  The  di.^grace  and  debasement  it  puts  upon  the  nature  of  man. 
Sinners  are  coiriipt,  quite  degenerated  from  what  man  was  in  his 
innocent  estate;  Thi-y  are  become  filthy,  (u.  3.)  putrid.  All  their 
faculties  are  so  disordered,  that  they  are  become  odious  to  their 
Maker,  and  utterly  incapable  of  answering  the  ends  of  their  crea- 
tion. They  are  corrupt  indeed;  for,  [1.]  They  do  no  good,  but 
are  the  unprofitable  burthens  of  the  earth  ;  they  do  God  no  ser- 
vice, bring  him  no  honour,  nor  do  themselves  any  real  kindness. 
[2.]  They  do  a  great  deal  of  hurt;  they  have  done  abominable 
ivorks,  for  such  all  sinf id  works  are;  sin  is  an  abomination  to 
God,  it  is  that  abominable  thing  tvhich  he  hates,  (Jer.  44.  4.)  and, 
sooner  or  later,  it  will  be  so  to  the  sinner,  it  will  be  found  to  be 
hntifnl,  (8(J.  2.)  an  abomination  of  desolation,  making  desolate, 
!Matth.24.15.  This  follows  upon  their  saying,  There  is  no  God: 
for  tliev  that  profess  they  know  God,  but  in  works  deny  him,  are 
abominable,  and  to  every  yood  work  reprobate.  Tit.  1.  IG. 

2.  See  how  epidemical  this  disease  is;  it  has  infected  the  whole 
race  of  maidiind.  To  prove  this,  God  himself  is  here  brought  in  for 
a  Witness,  and  he  is  an  Eye-Witness,  i'.2,  3.  Observe,  (1.)  His 
inquiry  ;  The  Lord  looked  down  from  heaven,  a  place  of  prospect, 
which  commands  this  lower  world  ;  thence,  with  an  all-seeing  eve, 
he  took  a  view  of  all  the  children  of  men,  and  the  question  was. 
Whether  there  trere  any  among  them  that  did  understand  them- 
selves aright,  their  duty  and  interests,  and  did  seek  God,  and  set 
him  before  them.  He  that  made  this  search  was  not  only  one 
that  could  find  out  a  good  man,  if  he  was  to  be  found,  though  ever 
so  obscure;  butone  that  would  be  glad  to  find  out  one,  andwoidd  be 
sure  to  take  notice  of  him,  as  of  Noah  in  the  old  world.  (2.)  The 
result  of  this  inquiry,  v.  3.  Upon  search,  upon  his  search,  it  ap. 
peared.  They  are  all  gone  aside,  the  apostacy  is  universal,  there  it 
none  that  doeth  good,  no,  not  one.  Till  the  free  and  mighty  grace 
of  God  has  wrought  a  change,  whatever  good  is  in  anv  of  the  chil- 
dren of  men,  oris  done  by  them,  it  is  not  of  themselves,  it  is  God's 
work  in  them.  When  God  had  made  the  world,  he  looked  upon 
his  own  work,  and  all  was  very  good;  (Gen.  1.31.)  but,  som« 
time  after,  he  looked  upon  man's  work,  and,  behold,  all  was  very 
bad,  (Gen.  6.  5.)  every  operation  of  the  thought  of  man's  heart  was 
evil,  only  evil,  and  that  continually.  They  are  gone  aside  from  the 
right  way  of  their  duty,  the  way  that  leads  to  happiness,  and  are 
turned  into  the  paths  of  the  destroyer.  In  singing  this,  let  us  la- 
ment the  corruption  of  our  own  nature,  and  see  what  need  we  have 
of  the  grace  of  God ;  and  since  that  which  is  born  of  the  flesh  is 
flesh,  let  us  not  marvel  that  we  are  told  we  must  be  born  asain. 

4.  Have  all  the  workers  of  iniquity  no  knowledge, 
who  eat  up  my  people  as  they  eat  bread,  and  call 
not  upon  the  Lord?  5.  There  were  they  in  great 
fear:  for  God  is  in  the  generation  of  the  righteous. 
6.  Ye  have  shamed  the  counsel  of  the  poor,  be- 
cause the  Lord  is  his  refuge.  7.  Oh  that  the  sal- 
vation of  Israel  were  come  out  of  Zion!  When  the 
Lord  bringeth  back  the  captivity  of  his  people, 
Jacob  shall  rejoice,  and  Israel  shall  be  glad. 

In  these  verses,  the  psalmist  endeavours, 

1.  To  convince  sinners  of  the  evil  and  danger  of  the  way  they 
are  in,  how  secure  soever  they  are  in  that  way.  Three  things  he 
shews  them,  which,  it  may  be,  they  arc  not  very  willing  to  see, 
their  wickedness,  their  folly,  and  their  danger,  while  they  are  apT 
to  believe  themselves  very  wise,  and  good,  .iiid  safe.  See  here,  (I4 
Their  wickedness;  this  is  described  in  four  instances.  [1.]  Thej 
ire  IhcmwJves  workers  of  inirjuily ;  they  design  it,  they  pvaA'w  is 


PSALMS,  XiV.  XV. 


Ihe  Citizen  of  Zion. 


«i.|  Inke  as  niiali  pleasure  in  it  as  over  any  man  did  in  his  busi- 
li.ss.  [i.]  They  rat  up  God's  people  with  as  iiiiich  greediness  as 
Itiev  eiit  hix-afi ;  sikIi  an  innate  and  inveterate  enmity  they  ha\e  to 
Iheni,  and  so  heartily  do  ihey  desire  their  ruin,  because  they  really 
hate  God,  w  ho^e  peclple  they  are.  It  is  meat  and  drink  to  perse- 
cutors, to  he  doing  mischief;  it  is  as  agreeable  to  them  as  their 
necessary  fi)0(l.  They  cat  uj)  God's  peo])le  easily,  daily,  securely, 
without  either  check  of  conscience  when  they  do  it,  or  remorse  of 
conscience  when  they  have  done  it ;  as  Joseph's  brethren  cast 
kim  into  a  pit,  and  then  sat  cloini  to  eat  bread.  Gen.  37.24,25. 
Si'p  Mic.  3.  2,  3.  [3.]  They  call  not  upon  the  Lord.  Note, 
Those  that  care  not  for  God's  people,  for  God's  poor,  care  not  for 
God  himself,  but  live  in  contempt  of  him.  The  reason  why  peo- 
ple run  into  all  manner  of  wickedness,  even  tlie  worst,  is,  because 
thev  do  not  call  upon  God  for  his  grace.  What  good  can  be  ex- 
peoted  from  tliose  that  live  without  ))rayer?  [4.]  They  shame  the 
roiiiisrl  of  the  poor,  and  upbraid  them  with  making  God  their 
Kefiige,  as  David's  enemies  upbraided  him,  11. 1 .  Note,  Those 
avi-  verv  wicked  indeed  and  have  a  great  deal  to  answer  for,  who 
not  only  shake  off  religion,  and  live  without  it  themselves,  but 
snv  and  (io  what  thev  can  to  put  others  out  of  conceit  with  it,  that 
are  well-inclined  ;  with  the  duties  of  it,  as  if  they  were  mean, 
melancholy,  and  mi]>ri>fitable;  and  with  the  ))rivileges  of  it,  as  if 
Ihey  were  insufficient  to  make  a  man  safe  and  ha|)py.  Those  limt 
b'inter  religion  and  religious  peojile,  will  find,  to  their  cost,  it  is 
ill  jesting  with  edged-tools,  and  dangerous  persecuting  those  that 
make  frod  their  Refuge.  Be  ye  not  mockers,  lest  ynvr  bands  be 
mude  strong.  He  shews  ihem,  (2.)  Their  folly;  They  have  no 
huou-ledye ;  this  is  obvious,  for  if  they  had  any  knowledge  of  God, 
if  thev  <lid  rightly  understand  themselves,  and  would  but  consi- 
der things  as  men,  they  would  not  be  so  abusive  and  barbarous  as 
llievare  to  the  people  of  God.  (3.)  Their  danger;  (t'.5.)  There 
mere  Ihey  in  yreat  fear ;  there,  where  Ihey  ate  up  God's  people, 
llieirowu  consciences  condemned  what  they  did,  and  filled  them 
with  secret  terrors:  thev  sweetiv  sucked  the  blood  of  the  saints, 
but  in  their  bowels  it  is  turned,  and  lieconie  Ihe  gall  of  asps.  Many 
instances  there  have  been  of  proud  and  cruel  persecutors,  who 
have  been  made  like  Pashur,  Magor-missnbibs — Terrors  to  them- 
selves, and  all  about  them.  They  that  will  not  fear  (iod,  ])erhai)s 
mav  be  made  to  fear  at  the  shaking  of  a  leaf. 

2.  He  endeavours  to  comfort  the  people  of  God,  (l.';With 
what  they  have;  Ihey  have  God's  presence;  (o.  5.)  He  is  in  the 
qeneration  nf  the  righteous;  thev  liave  his  protection;  (o.  G.) 
The  Lord  is  their  Refuge.  This  is  as  nuicli  their  security,  as  it 
is  the  terror  of  their  enemies,  who  may  jeer  them  /or  tlieir  confi- 
dence in  God,  but  cannot  jeer  them  out  of  it.  In  the  jndgment- 
dav,  it  will  add  to  the  terror  and  confusion  of  sinners,  to  see  God 
own  the  generation  of  the  righteous,  which  thev  have  hated  and 
bantered.  (2.)  With  what  thev  ho]ie  for;  and  that  is  the  salva- 
tion of  Israel,  v.  7.  When  David  was  driven  out  bv  .\bsalom  and 
his  rebellious  accomplices,  he  comforted  himself  with  an  assurance, 
that  God  would  in  due  time  turn  again  his  captivity,  to  the  jov  of 
all  his  good  subjects.  But  surclv  this  jileasing  prospect  looks  fur- 
ther. He  had,  in  ihe  beginning  of  the  psalm,  lamented  the  general 
(•orru|)tion  of  mankind;  and,  in  the  melancholy  view  of  that, 
wishes  for  the  salvation,  which,  in  the  fulness  of  time,  was  to  come 
out  of  Zion,  salvation  from  sin,  that  great  salvation  which  should 
be  wrought  out  by  the  Redeemer,  who  was  expected  to  conic  to 
Zion:  to  turn  auay  nngndliness  from  Jacob,  Rom.  11.  20.  The 
world  is  bad  :  Oh  that  the  Messiah  would  come  anfl  change  its 
character!  There  is  a  univeral  corrujition  ;  Oh  for  the  times  of 
reformation!  Those  will  be  as  joyful  times  as  these  are  melan- 
choly ones.  Then  shall  Gorl  turn  again  the  captivity  of  his  people; 
for  the  Redeemer  shall  ascend  up  on  hiqh,  and  lead  captivity  cap- 
tive, and  Jacob  shall  then  rrjoicc.  The  triumphs  of  /ion's  King 
will  be  the  joys  of  Zion's  children.  The  second  coming  of  Christ, 
finallv  to  extinguish  the  dominion  of  sin  and  Satan,  will  be  the 
completing  of  this  salvation,  which  is  the  ho.pe,  an<l  will  be  Ihe 
joy,  of  every  Israelite  indeed ;  with  Ihe  assurance  of  that,  we 
should,  in  singing  this,  comfort  ourselves,  and  one  another,  with 
reference  to  the  present  sins  of  sinners,  and  sufferings  of  sainb 


PSALM  XV. 

The  scope  of  this  short  but  excelleiit  psalm,  is,  to  shew  vs  the  way  to  heaven,  and 
to  convince  us,  that.  If  we  would  be  liapptj,  we  must  be  Iwly  and  linnest.  Christ, 
who  is  kimself  the  Way,  and  in  wlioni  we  must  wallc  us  our  Way,  lias  also 
shetced  us  the  same  way  that  is  here  prescribed ;  (Mattli.  19. 17.)  If  tlioii  wilt 
enter  into  life,  keep  tlie  comitiandnients.  In  this  psalm,  I.  By  the  question, 
{v.  1.)  ive  are  directed  and  excited  to  inquire  the  way.  II.  By  the  answer  to 
tltat  question,  in  tlie  rest  of  the  psalm,  ive  are  directed  where  to  walk,  r.  2.  .5. 
III.  By  the  assurance  given  in  the  close  of  the  psalm,  nf  the  safety  and  happi- 
ness uf  those  who  answer  these  characters,  we  are  encouraged  to  wallc  in  that 
way,  V.  a. 

A  psalm  of  David. 

l.X  ORD,  mIio  shall  abide  in  thy  tabernacle? 
_Li  who  shall  dwell  in  thy  holy  hill?  2.  He 
that  walketh  itpiightly,  and  worketli  righteousness, 
and  speaketh  the  truth  in  his  heart.  3.  He  that 
backbiteth  not  with  his  tongue,  nor  doeth  evil  to 
his  neighbour,  nor  taketh  up  a  reproach  against 
his  neighbour.  4.  In  whose  eyes  a  vile  person  is 
contemned  ;  but  he  honoureth  them  that  fear  the 
Lord;  /le  that  sweareth  to  his  own  hurt,  and 
changeth  not.  5.  He  that  putteth  not  out  his 
money  to  usury,  nor  taketh  reward  against  the  in- 
nocent. He  that  doeth  these  things,  shall  never 
be  moved. 

Heie  is, 

I.  .\  very  serious  and  weighty  question  concerning  the  charac- 
ters of  a  citizen  of  Zion;  (c.  1.)  "Lord,  ivho  shall  abide  in  thy 
tabernacle  i"  Let  me  know  who  shall  go  to  heaven."  Not,  who 
by  name  (in  this  way,  the  Lord  only  knows  them  that  are  his) 
but  who  by  description  ;  "  What  kind  of  people  are  they  whom  thou 
wilt  own,  and  crown  with  distinguishing  and  everlasting  favours?" 
This  supjioses  that  it  is  a  great  jjrivilege  to  be  a  citizen  of  Zion,  an 
unspeakable  honour  and  advantage;  that  all  are  not  thus  privileged, 
but  a  remnant  only;  and  that  men  are  not  entitled  to  this  privilege 
by  their  birth  and  blood;  all  shall  not  abide  in  God's  tabernacle, 
that  have  Abraham  to  their  father,  but,  according  as  men's  hearts 
and  lives  are,  accordingly  will  their  lot  be.  It  concerns  us  all  to 
put  this  question  to  ourselves,  Lord,  tchat  shall  I  be,  and  do,  that 
I  may  abide  in  thy  tabernacle?  Luke,  10. 1(1.   Acts,  10.30. 

1.  Observe  whom  this  inquiry  is  addressed  to;  to  God  himself. 
Note,  Those  that  wouM  find  Ihe  way  to  heaven,  must  look  up  to 
God,  must  take  direction  from  his  word,  and  beg  direction  from 
his  S|)irit.  It  is  fit  he  himself  should  give  laws  to  his  servants, 
and  appoint  the  conditions  of  his  favours,  and  tell  who  are  his, 
and  who  not. 

2.  How  it  is  expressed  in  Old  Testament  language.  (1.)  By 
ihe  tabervncle  we  may  understand  the  church  militant,  typified  by 
Moses's  tabernacle,  fitted  to  a  wilderness-state,  mean  and  move- 
able. There  God  manifests  himself,  and  there  he  meets  his  peo- 
ple, as  of  (dfl  in  the  tabernacle  of  the  testimony,  the  tabernacle  of 
meeting.  Who  shall  dwell  in  this  tabernacle?  Who  shall  be  ac- 
counted a  true  living  mendjer  of  God's  church,  admitted  among 
the  spiritual  priests  to  lodge  in  Ihe  courts  of  this  tabernacle?  We 
are  concerned  to  inqiiiie  this,  because  many  pretend  to  a  place  in 
this  tabernacle,  who  really  have  no  part  nor  lot  in  Ihe  matter. 
f  2.)  Bv  the  holy  hill  we  mav  understand  the  church  triumphant, 
alluding  to  mount  Zion,  on  which  the  temple  was  to  be  built  by 
Solomon.  It  is  the  hap|Mness  of  glorified  saints,  that  they  dwell 
in  that  holv  bill ;  they  are  at  home  there,  Ihey  shall  be  for  ever 
there.  It  concerns  us  to  know  who  shall  dwell  there,  that  we 
make  it  sure  to  ourselves,  that  we  shall  have  a  place  among  them, 
and  may  then  lake  the  comfort  of  it,  and  rejoice  in  pros))ect  of 
that  holy  hill. 

II.  A  very  plain  and  particular  answer  to  this  (picstion.  Those 
'hal  desire  to  know  their  duty,  with  a  resolution  to  do  it,  will 


PSALMS.  XV,  XVI. 


The  Citizen  of  Zion. 


find  llie  scripture  a  very  faithful  director,  and  conscience  a  failliftd 
monitor.  Let  us  see  then  ll:c  particular  characters  of  a  citizen  of 
/ion. 

1.  lie  is  one  that  is  .sincere  and  entire  in  his  religion;  He 
iralkcUi  vpriff/il/if,  according  to  the  condition  of  the  covenant, 
(Gen.  17. 1)  "  yVa/k  before  iiic,  and  be  thou  perfect,"  (it  is  the 
same  word  that  is  here  used,)  "  and  then  thou  shall  find  me  a 
Cod  all-sufficient."  He  is  really  what  he  professes  to  be,  is  sound 
at  heart,  and  can  approve  himself  to  God,  in  his  integrity,  in  all 
he  does;  his  conversation  is  uniform,  and  he  is  of  a  piece  with 
himself,  and  endeavours  to  stand  complete  in  all  the  will  of  God. 
His  eye  perhaps  is  weak,  but  it  is  single  ;  he  has  his  spots  indeed, 
hut  he  does  not  paint ;  an  Israelite  indeed  in  whom  is  no  guile, 
Joiin,  1.  47.    2  Cor.  1. 12.     I  know  no  religion  but  sincorily. 

2.  He  is  one  that  is  conscientiously  honest  and  just  in  all  his 
dcalinas,  faithful  and  fair  to  all  with  whom  he  has  to  do.  He 
vorkelh  rir/htenusness ;  he  walks  in  all  the  ordinances  and  com- 
mandments of  the  Lord,  and  takes  car?  to  give  all  their  due  ;  is 
just  both  to  God  and  man  ;  and,  in  speaking  to  both,  he  speaks 
that  which  is  the  truth  in  his  heart ;  his  prayers,  professions,  and 
promises,  to  God,  come  not  out  of  feigned  lips,  nor  dares  he  tell 
a  lie,  or  so  much  as  equivocate,  in  his  converse  or  commerce  with 
men.  He  walks  by  the  rules  of  righteousness  and  truth,  and 
scorns  and  abhors  the  gains  of  injustice  and  fraud  ;  he  reckons  that 
that  cannot  be  a  good  bargain,  nor  a  saving  one,  which  is  made 
with  a  lie,  and  that  he  who  wrongs  his  neighbour,  though  ever 
so  plausibly,  will  prove,  in  the  end,  to  have  done  the  greatest 
injury  to  himself. 

3.  He  is  one  that  contrives  to  do  all  the  good  he  can  to  his 
leighbours;  but  is  very  careful  to  do  hurt  to  no  man,  and  is,  in  a 
particular  manner,  tender  of  his  neighbour's  reputation,  f.  3.  He 
lldcs  no  evil  at  all  to  his  neighbour,  willingly  or  designedly, 
nothing  to  offend  or  grieve  his  spirit,  nothing  to  prejudice  the 
health  or  ease  of  his  body,  nothing  to  injure  him  in  his  estate  or 
secular  interests,  in  his  family  or  relations;  but  walks  by  that  golden 
rule  of  equity,  To  do  as  he  would  be  done  by.  He  is  especially 
eareful  not  to  injure  his  neighbour  in  his  good  name,  though 
many,  who  would  not  otherwise  wrong  tlieir  neighbours,  make 
nothing  of  that;  if  anv  man,  in  this  matter,  bridles  not  his  tongue, 
his  religion  is  vain.  He  knows  the  worth  of  a  good  name,  and 
therefore  he  backbites  not,  defames  no  man,  speaks  evil  of  no 
man,  makes  not  others'  faults  the  subject  of  his  common  talk,  nnich 
less  of  his  sport  and  ridicule,  nor  speaks  of  them  with  ))leasure, 
nor  at  all  but  for  edification  ;  he  makes  the  best  of  every  body, 
and  the  worst  of  nobody.  He  does  not  take  up  a  reproach,  he 
neither  raises  it,  nor  receives  it  ;  he  gives  no  credit  nor  counte- 
nance to  a  calumny,  but  frowns  upon  a  backbiting  tongue,  and 
so  silences  it,  Prov.  25. 23.  If  an  ill-natured  character  of  his 
neighbour  be  given  him,  or  an  ill-natured  story  be  told  him,  he 
will  disprove  it,  if  he  can ;  if  not,  it  shall  die  with  him,  and  go  no 
further.     His  charily  will  cover  a  multitude  (f  sins. 

4.  He  is  one  that  values  men  by  their  virtue  and  piety,  and  not 
l)y  the  figure  they  make  in  the  world,  i'.5.  (1.)  He  thinks  the 
better  of  no  man's  wickedness,  for  his  pomp  and  grandeur ;  In 
his  ei/es,  a  i^ile  person  is  contemned.  Wicked  people  are  vile 
people,  worthless  and  good  for  nothing;  so  the  word  signifies. 
As  dross,  as  chaff,  and  as  salt  that  has  lost  its  savour,  they  arc  \  ile 
in  their  choices,  (Jer.  2.  13.)  in  their  practices,  Isa.  32.  C.  Fur 
ll  is,  wise  and  good  men  contemn  them,  not  denying  them  ci\il 
hnnour  and  respect  as  men,  as  men  in  authority  and  power  prr- 
hiips,  (iPet.  2.  17.  Rom.  13.  7.)  but,  in  their  judgment  of  them, 
agreeing  with  the  word  of  God.  They  are  so  far  from  envying 
them,  that  they  pity  them,  despising  their  gains,  (Isa.  33. 15.)  as 
turning  to  no  account;  their  dainties,  (141.4.)  their  pleasures, 
(Heb.  11.  24,  25.)  as  sapless  and  insipid.  They  des|iise  their 
■ociety  ;  (119.  115.  2  Kings,  3.  14.)  they  despise  their  taunts 
and  threats,  and  are  not  moved  bv  them,  nor  disturbed  at  them  ; 
they  despise  the  feeble  efforts  of  their  impotent  malice,  (2. 1,  4.) 
and  will  shortly  triumph  in  their  fall,  52.  fi,  7.  God  desjiises 
them,  and  they  arc  of  his  aiind.  (2.)  He  thinks  the  worse  of 
."'^  man's  piety,  for  his  poverty  and  meanness,  but  he  know$  them  \ 


that  fear  the  Lord.  He  reckons  that  serious  piety,  wherever  it 
is  found,  puts  an  honour  upon  a  man,  and  makes  his  face  to 
shine,  more  than  wealth,  or  wit,  or  a  great  name  among  men, 
does,  or  can.  He  honours  such,  he  esteems  them  very  highly 
in  love,  desires  their  friendship  and  con\ersation,  and  an"  inlensl 
in  their  prayers,  is  glad  of  an  opportunity  to  shew  them  respect, 
or  do  them  a  good  office,  pleads  their  cause,  and  speaks  of  them 
with  veneration,  rejoices  when  they  prosjx'r,  grieves  when  they 
are  removed,  and  their  memory,  when  they  are  gone,  is  jirecious 
with  him.  By  this,  we  may  judge  of  ourselves  in  some  measure. 
What  rules  do  we  go  by  in  judging  of  others? 

5.  He  is  one  that  always  prefers  a  go<id  conscience  before  any 
secular  interest  or  advantage  whatsoever  ;  for  if  he  has  promised, 
upon  oath,  to  do  any  thing,  though  aftenvard  it  appear  much  to 
his  damage  and  prejudice  in  his  worldly  estate,  yrt  he  adheres  to 
it,  and  changes  not,  i'.  4.  See  how  weak-sighted  and  short- 
sighted even  wise  and  good  men  may  be  ;  thev  may  swear  to  their 
own  hurt,  which  they  were  not  aware  of  when  thev  took  the 
oalh  :  but  see  how  strong  the  obligation  of  an  oath  is,  that  a  man 
must  rather  suffer  loss  to  himself  and  his  familv,  than  wrong  his 
neighl)(uir  by  breaking  his  oath.  An  oalh  is  a  sacred  thing, 
which  we  must  not  think  to  play  fast  and  loose  with. 

G.  He  is  one  that  will  not  increase  his  estate  by  anv  unjust 
practices,  r.  5.  ( 1 .)  Not  by  extortion;  He  puttelh  not  nut  his 
juiinrti  to  nsnrif,  that  he  may  live  at  ease  upon  the  labours  of 
others,  while  he  is  in  a  capacity  for  improving  it  by  his  own 
industry.  Not  that  it  is  any  breach  of  the  law  of  justice  or  cliarilv, 
for  the  le.'.der  to  share  in  the  |)rofit  which  the  borrower  m  dves  of 
his  money,  anv  more  than  for  the  owner  of  the  land  to  demand 
rent  from  the  occupant,  money  being,  by  art  and  labour,  as 
improvable  as  land.  But  a  citizen  of  Zion  will  freely  lend  to  the 
poor,  according  to  his  abililv,  and  not  be  rigorous  and  severe 
in  recovering  his  right  from  those  that  are  reduced  liv  Providi  lue, 
(2.)  Not  by  bribery  ;  He  will  not  take  a  reward  against  tlie  inno- 
cent  ;  if  he  be  any  wav  employed  in  the  administration  of  jiulilic 
justice,  he  will  not,  for  any  gain,  or  hope  of  it,  to  hiniscif,  dJ 
any  thing  to  the  prejudice  of  a  righteous  cause. 

III.  The  psalm  concludes  with  a  ratification  of  this  character  oi 
the  citizen  of  7ion  ;  He  is  like  Zion-hill  itself,  which  cannot  be; 
mo\'ed,  but  abides  for  ever,  125.1.  Every  true  living  niendjef 
of  the  church,  like  the  church  itself,  is  built  upon  a  Piock,  wliich 
the  gates  of  hell  cannot  jircvail  against.  He  that  docth  these  lliinys, 
shall  never  be  moved;  shall  not  be  moved /or  ever,  so  the  word  is. 
The  grace  of  (iod  shall  alwavs  be  sufficient  for  him,  to  preserve 
him  safe  and  blameless  to  the  heavenly  kingdom  ;  temptnlions 
shall  not  o\ercome  him,  troubles  shall  not  overwhelm  him, 
nothing  shall  rob  him  of  his  present  peace,  or  his  future  bli--s. 

In  singing  this  psalm,  we  must  teach  and  admonish  oursi  Ivcs, 
and  one  another,  to  answer  the  characters  here  given  of  the 
citizen  of  Zion,  that  we  may  never  be  moved  from  God's  taber- 
nacle on  earth,  and  may  arrive,  at  last,  at  that  holv  hill,  where 
wc  shall  be  for  ever  out  of  the  reach  of  temptation  and  dai;ger. 

PSALM  XVL 

This  psalm  has  something  of  David  in  it,  but  much  more  of  Christ.  It  begins 
with  such  expressions  of  devotion  as  may  be  applied  to  Christ ;  but  concludes 
with  such  confidence  of  a  resurrection,  (and  su  limtiij  a  one  as  to  prevent 
corruption.  )  as  must  he  applied  to  Christ,  to  him  only,  and  cannot  he  understood 
of  David,  as  hnth  St.  Peter  and  St.  Paul  have  observed.  Arts,  2.  24.— IS.  30. 
For  David  died,  and  was  buried,  and  saiu  corruption.  I.  David,  speaks  of 
himself  us  a  member  of'  Christ,  and  .so  he  speaks  the  language  of  all  gooi 
Christians,  professing  his  confidence  in  God;  (r.  I.)  his  consent  to  him; 
(r.2.)  his  affection  to  the  people  of  God;  (r.  3.)  Iiis  adherence  to  the  triii 
worship  of  God  ;  (v.  -t.)  and  his  entire  complacency  and  satisfaction  in  God, 
and  the  interest  he  had  in  him,  r.5.  .7.  //.  lie  speaks  of  Idmself  as  a  type 
of  Christ,  and  so  he  speaks  the  language  of  Christ  himself,  to  whom  nil  the 
rest  of  the  psalm  is  e.rpressty,  and  at  large,  applied,  Afts,  2.  25,  ^-c.  David 
speaks  concerning  him,  f  not  concerning  himself  )  I  fiJiesaw  tlie  XiOnl  always 
liefoie  mv  fare,lfc.  Anil  this  he  spake,  lieiiis  a  proplief,  »'.  30,  31.  He 
spake.  1 .  Of  the  special  presence  of  God  with  the  Uedeemer,  in  his  services 
and  .sufferings,  r.  8.  2.  Of  the  prospect  which  the  Uedeemer  bad  of  his  otrii 
resurrection,  and  the  glory  that  should  follow,  which  carried  him  <kectfult}) 
llirovgh  his  undertaking,  f.  9 . .  1 1 . 


PSAI-MS,  XV I. 


Conridence  in  God. 


Michtam  of  David. 


1.  "PRESERVE  me,  O  God:  for  in  thee  do  I 
JL  put  my  trust.  2.  O  im/  soul,  thou  hast  said 
unto  the  Lord,  Thou  art  my  Lord  :  my  goodness 
extendet/i  not  to  thee ;  3.  But  to  the  saints  that  are 
in  the  earth,  and  to  the  excellent,  in  whom  is  all 
my  delight.  4.  Their  sorrows  shall  be  multiplied 
that  Iiasten  after  another  g'od:  their  drink-offerings 
of  blood  will  1  not  offer,  nor  take  up  tiieir  names 
into  my  lips.  5.  'J'he  Lord  is  the  portion  of  mine 
inheritance  and  of  my  cup:  thou  maintainest  my 
lot.  6.  The  lines  are  fallen  unto  me  in  pleasant 
places;  yea,  I  have  a  goodly  heritage.  7.  I  will 
bless  the  Lord,  who  hath  given  me  counsel :  my 
reins  also  instruct  me  in  the  night-seasons. 

This  psalm  is  entitled  Michtam,  which  some  translate  a  golden 
psalm,  a  very  pictinus  one,  more  to  be  valued  bv  us  than  gold, 
yea  than  much  fine  gold  ;  because  it  speaks  so  plainly  of  Christ 
and  his  resurrection,  who  is  the  true  Treasure  hid  in  the  field  of 
the  Old  Testament. 

I.  David  iiere  flies  to  God's  protection  with  a  cheerful  believing 
confidence  in  it;  (c  1.)  "Preserve  me,  O  God,  from  the  deaths, 
and  especially  from  the  sins,  to  which  I  am  continually  exposed  ; 
for  in  thee,  and  in  thee  only,  do  I  put  my  trust."  Those  that  by 
faith  commit  themselves  to  the  divine  care,  and  submit  themselves 
to  the  divine  guidance,  have  reason  to  hope  for  the  benefit  of 
both.  This  is  applicable  to  Christ,  who  prayed,  Father,  save  me 
from  this  hour,  and  trusted  in  God  that  he  would  deliver  him. 

II.  He  recognizes  his  solemn  dedication  of  himself  to  God,  as 
his  God  ;  (u.2.)  "  O  my  sovl,  thou  hast  said  unto  the  Lord,  Thou 
art  my  Lord,  and  therefore  thou  niayest  venture  to  trust  him." 
Note,  1.  It  is  the  duty  and  interest  of  every  one  of  us  to  acknow- 
ledge the  Lord  for  our  Lord,  to  subject  ourselves  to  him,  and  then 
to  stay  ourselves  upon  him.  Adonai  signifies  My  Stayer,  the 
Strength  of  my  heart.  2.  This  must  be  done  with  our  souls. 
"  O  my  soul,  thou  hast  said  it."  Covenanting  with  God  must  be 
heart-work  ;  all  that  is  within  us  must  be  employed  therein,  and 
engaged  thereby.  3.  Those  who  have  avouched  the  Lord  for 
their  Lord,  should  be  often  putting  themselves  in  mind  of  what 
they  have  done.  "  Hast  tflou  said  unto  the  Lord,  Thou  art  my 
Lord?  Say  it  again  then,  stand  to  it,  abide  by  it,  and  never 
unsay  it.  Hast  thou  said  it  ?  Take  the  comfort  of  it,  and  live 
up  to  it.  He  is  thy  Lord,  and  worship  thou  him,  and  let  thine 
eye  be  ever  toward  him." 

III.  He  devotes  himself  to  the  honour  of  God,  in  the  service 
of  the  saints;  (r. 2,  3.)  My  (/ondness  extends  not  to  thee,  but  to 
the  saints.  Observe,  1.  Those  that  have  taken  the  Lord  for  their 
Lord,  must,  like  him,  be  good,  and  do  good  ;  we  do  not  expect 
happiness  without  goodness.  2.  Whatever  good  there  is  in  us,  or 
is  done  by  us,  we  must  humbly  acknowledge  that  it  extends  not 
to  God  ;  so  that  we  cannot  pretend  to  merit  anv  thing  by  it.  God 
has  no  need  of  luir  services,  he  is  not  benef'ted  by  them,  nor  can 
lliey  add  any  thing  to  his  infinite  perfection  and  blessedness.  The 
"isrst,  and  best,  and  most  useful  men  in  the  world,  cannot  be 
[irofilable  to  God,  Job,  22.  2.-35.  7.  God  is  infinitely  above  us, 
and  happy  without  us,  and  whatever  good  we  do,  it" is  all  from 
him  ;  so  that  we  are  indebted  to  him,  not  he  to  us  :  David  owns 
if,  (lChron.29.  14.)  Of  thine  own  have  we  given  thee.  3.  If 
God  be  our's,  we  must,  for  his  sake,  extend  our  goodness  to  those 
that  arc  his,  to  the  saints  in  the  earth  ;  for  what  is  done  to  tliem, 
be  is  pleased  to  lake  as  done  to  himself,  having  constituted  them 
bis  receivers.  Note,  (1.)  There  are  saints  in  the  earth;  and 
saints  on  earth  we  must  all  be,  or  we  shall  never  be  saints  in 
heaven.  Those  that  are  renewed  by  the  grace  of  Go<l,  and 
devoted  to  the  glory  of  God,  are  saints  on  earth.     (?,.)The  saints 


in  the  earth  are  excellent  ones,  great,  mighty,  magnificent,  ones, 
and  yet  some  of  them  so  poor  in  the  world,  that  they  needed  to 
have  David's  goodness  extended  to  them.  God  makes  them 
excellent  by  the  grace  he  gives  them.  The  riyhtenus  is  more 
excellent  than  his  neighbour,  and  then  he  accounts  them  excellent; 
they  are  precious  in  liis  sight  and  honourable,  they  are  his  jewels, 
his  peculiar  treasure.  Their  God  is  their  Cilory,  and  a  Diadem 
of  beauty  to  them.  (3.)  All  that  have  taken  the  Lord  for  their 
God,  delight  in  his  saints  as  excellent  ones,  because  they  bear  his 
image,  and  because  he  loves  them.  David,  though  a  king,  was 
a  companion  of  all  that  feared  God,  (119.  63.)  even  the  meanest, 
which  was  a  sign  that  his  delight  was  in  them.  (4.)  It  is  not 
enough  for  us  to  delight  in  the  saints,  but,  as  there  is  occasion,  our 
goodness  nuist  extend  to  them  ;  we  must  be  ready  to  shew  them 
the  kindness  they  need,  distribute  to  their  necessities,  and  abound 
in  the  labour  of  love  to  them.  This  is  applicable  to  Christ.  The 
salvation  he  wrought  out  for  us  was  no  gain  to  God,  for  our  ruin 
would  have  been  no  loss  to  him  ;  but  the  goodness  and  benefit  of 
it  extend  to  us  men,  in  whom  he  delighted,  Prov.  8.  31.  For 
their  sokes,  says  he,  /  sanctify  myself,  John,  17.  19.  Christ 
delights  even  in  the  saints  on  earth,  notwithstanding  their  weak- 
nesses and  manifold  infirmities,  which  is  a  good  reason  why  we 
should. 

IV.  He  disclaims  the  worship  of  all  false  gods,  and  all  communion 
with  their  worshippers,  r.  4.  Where,  1.  He  reads  the  doom 
of  idolaters,  who  hasten  after  another  god,  being  mad  upon  their 
idols,  and  pursuing  them  as  eagerly  as  if  they  were  afraid  they 
would  escape  from  them  ;  their  sorrows  shall  be  multiplied,  bolli 
by  the  judgments  they  bring  upon  themselves  from  the  true  God 
whom  tliev  forsake,  and  by  the  disappointment  they  will  meet 
with  in  the  false  gods  they  embrace.  They  that  multiply  gods, 
multiply  griefs,  to  themselves,  for  whoever  thinks  one  God  too 
little,  will  find  two  too  many,  and  yet  hundreds  not  enough. 
2.  He  declares  his  resolution  to  have  no  fellowship  with  them,  nor 
with  their  unfruitful  works  of  darkness  ;  "  Their  drinh-nffrringi 
of  blond  uill  I  not  offer,  not  only  because  the  gods  they  are  offered 
to,  are  a  lie,  but  because  the  offerings  themselves  are  barbarous." 
At  God's  altar,  because  the  blood  made  atonement,  the  drinking 
of  it  was  most  strictly  prohibited,  and  the  drink-offerings  were  of 
wine  ;  but  the  Devil  prescribed  to  his  worshippers  to  drmk  of  the 
blood  of  the  sacrifices,  to  teach  them  cruelty.  "  I  will  have 
nothing  to  do"  (says  David)  "  with  those  bloody  deities,  nor  so 
much  as  take  their  names  into  my  lips  with  any  delight  in  them, 
or  respect  to  them."  Thus  must  we  hate  idols  and  idolatry  with 
a  perfect  hatred.  Some  make  this  also  applicable  to  Christ  and 
his  undertaking,  shewing  the  nature  of  the  sacrifice  he  offered  :  it 
was  not  the  blood  of  bulls  and  goats,  which  was  offered  according 
to  the  law,  Cthat  was  never  named,  nor  did  he  ever  make  any 
mention  of  it,)  but  his  own  blood  ;  shewing  also  the  multiplied 
sorrows  of  the  unbelieving  Jews,  who  haste  ned  after  another 
king,  Caesar,  and  are  still  hastening  after  another  Messiah,  whom 
they  in  vain  look  for. 

V.  He  repeats  the  solemn  choice  he  had  made  of  God  for  his 
Portion  and  Happiness,  {v.  5.)  takes  to  himself  the  comfort  of  the 
choice,  (i>.6.)  and  gives  God  the  glory  of  it,  v.T.  This  is  very 
much  the  language  of  a  devout  and  pious  soul  in  its  gracious 
exercises. 

1.  Choosing  fhe  Lord  for  its  Portion  and  Happiness.  "  Most 
men  take  the  world  for  their  chief  good,  and  place  their  felicity 
in  the  enjoyments  of  it  ;  but  this  I  say,  Tf^  Lord  is  the  Portion  of  ■ 
mine  inheritance,  and  <f  my  cup;  the  Portion  I  make  choice  of,  * 
and  will  gladly  take  up  with,  how  poor  soever  my  condition  is  io 
this  world.  Let  me  have  the  love  and  favour  of  God,  and  be 
accepted  of  him  ;  let  me  have  the  comfort  of  communion  with 
God,  and  satisfaction  in  the  communications  of  his  graces  and 
comforts  ;  let  me  have  an  interest  in  his  promises,  and  a  title  by 
promise  to  everlasting  life  and  happiness  in  the  future  state;  and  I 
liavo  enough,  I  need  no  more,  I  desire  no  more,  to  complete  my 
felicity."  Would  we  do  well  and  wisely  for  ourselves,  we  must 
lake  God,  in  Christ,  to  be,  ( l.)The  Portion  of  our  inheritance  io 
tlie  other  world,   heaveu  is  an   inheritance,   God   himself  is  tho 


rSALMS,  XVI. 


nKcriJan.c  of  llic  saints  tlicip,  wliosr  everlasting  bliss  is  to  enjoy 
bim.  We  must  take  lliat  for  o\ir  inlieritanco,  our  lionie,  our  rest, 
our  lastina;,  everliistiup,',  goini,  and  look  upon  this  world  to  be  no 
more  ours,  than  the  country  tUrnMnli  which  our  road  lies,  when 
«e  are  in  a  journey-  ('-■)  The  Porlion  of  our  cup  in  this  world, 
with  which  we  are  nourished  and  rcfnshrd,  and  kept  from  faintini;'. 
Those  have  not  God  for  theirs,  who  do  not  reckon  his  comforts 
the  most  reviving;  cordials,  ac(]uaint  themselves  with  them,  and 
make  use  of  them  as  sufficient  to  balance  all  the  grievances  of  this 
present  time,  and  to  sweeten  the  most  hitler  cup  of  affliction. 

2.  Confiding  in  him  for  the  securing  of  Ibis  portion  ;  "  Tkmi 
maintaincst  my  lot.  Thou  that  hast  by  promise  made  over  thyself 
to  me,  to  be  mine,  wilt  graciously  make  goofl  what  thou  hast 
promised,  and  never  leave  me  to  myself  to  forfeit  this  happiness, 
nor  leave  it  in  the  power  of  mine  enemies  to  rob  me  of  it.  Nothing 
shall  phick  me  out  of  thine  hands,  nor  separate  me  from  Ihy  love, 
and  the  sure  mercies  of  David."  The  saints  and  their  bliss  are 
ke|)t  by  the  power  of  God. 

3.  Rejoicing  in  this  porlion,  and  taking  a  complacency  in  it ; 
(y.  6.)  The  lines  are  fallen  to  me  in  plcii.mnt  places ;  those  have 
reason  to  say  so,  that  have  God  for  their  Portion,  they  have  a 
worthy  Portion,  a  goodly  Heritage.  What  can  they  have  better  ? 
AVhat  can  they  desire  more  ?  Return  vnto  t'ly  Rest,  O  viy  soul, 
and  look  no  further.  Note,  Gracious  persons,  thonah  thev  still 
covet  more  of  God,  never  covet  more  than  God  ;  but,  being  satis- 
fied of\\\s  loving-kindness,  are  abundantly  satisfied  loVA  it,  and 
envy  not  any  their  carnal  mirth,  and  sensual  pleasures  and  delights, 
hut  account  themselves  truly  happy  in  what  they  have,  and  doubt 
not  hut  to  be  completely  happy  in  what  they  hope  for.  Those 
whose  lot  is  cast,  as  David's  was,  in  a  land  of  light,  in  a  valley 
of  vision,  where  God  is  known  and  worshipped,  have,  upon  that 
account,  reason  to  say,  The  lines  are  fallen  to  me  in  pleasant 
places ;  much  more  those  who  have  not  only  the  means,  but  the 
end,  not  only  Immanuel's  land,  but  Inimanuers  love. 

4.  Giving  thanks  to  God  for  it,  and  for  grace  to  make  thiswise 
and  happy  choice  ;  (v. 7.)  "  /  "(7/  bless  the  Lord  who  has  ffiven 
me  counsel,  this  counsel,  to  take  him  for  my  Portion  and  Happi- 
ness." So  ignorant  and  foolish  are  we,  that,  if  we  be  left  to 
ourselves,  our  hearts  will  follow  our  eyes,  and  we  shall  choose 
our  own  delusions,  and  forsake  our  own  mercies  for  lying  vanities; 
and  therefore,  if  we  have  indeed  taken  God  for  our  Portion,  and 
preferred  spiritual  and  eternal  blessings  before  those  that  are 
Sensible  and  temporal,  we  must  thankfully  acknowledge  the  power 
and  goodness  of  divine  grace,  directing  and  enabling  us  to  make 
that  choice.  If  we  have  the  pleasure  of  it,  let  God  have  the 
praises  of  it. 

5.  Making  a  good  use  of  it.  God  having  given  him  counsel  bv 
liis  word  and  Spirit,  his  own  reins  also  (his  own  thoughts)  in- 
structed him  in  the  night-season;  when  he  was  silent  and  solitary, 
and  retired  from  the  world,  then  his  own  conscience  (which  is 
called  the  reins,  (Jer.  17.  10.)  not  only  reflected  with  comfort 
upon  the  choice  he  had  made,  but  instructed  or  admonished  him 
concerning  the  duties  arising  out  of  this  choice,  catechized  him, 
and  engaged  and  quickened  him  to  live  as  one  that  had  God  for 
his  Porlion,  by  faith  to  live  upon  him  and  to  him.  Those  who 
have  God  for  their  Portion,  and  who  will  be  faithful  to  him,  must 
give  their  own  consciences  leave  to  deal  thus  faithfully  and  plainly 
with  them. 

K\\  this  may  be  applied  to  Christ,  who  made  the  Lord  his  Por- 
tion, and  was  pleased  with  that  Porlion,  made  his  Father's  glory 
his  highest  end,  and  made  it  his  meat  and  drink  to  seek  that,  and 
to  do  his  will,  and  delighted  to  ])rosecute  his  undertaking,  pur- 
suant to  his  Father's  counsel,  depending  upon  him  to  maintain  his 
lot,  and  to  carry  him  through  his  undertaking.  We  may  also 
epply  it  to  ourselves,  in  singing  it,  renewing  our  choice  of  God  as 
pur's,  with  a  holy  complacency  and  satisfaction. 


8.  I  have  set  the  Lord  always  before  me: 
because  he  is  at  my  right  hand,  I  shall  not  be 
moved. 

VOL.    11 


9.  Therefore  my  heart  is  glad,  and   my 


Confidonrr  in  (jod. 
my  flesh  also  shall  nsl  in  hope. 


glory  rejoiceth ; 

10.  For  thou  wilt  not  leave  my  soul  in  hell ;  iiciliicr 
wilt  thou  suffer  thine  Holy  One  to  see  coiTiiptiou. 

11.  Thou  wilt  shew  me  the  path  of  h"fe  :  in  lliv 
presence  is  fulness  of  joy;  al  thy  tight  hand  there, 
(lie  pleasures  for  evermore. 

All  these  verses  are  quoted  by  St.  Peter  in  his  first  sernion,  after 
the  pouring  out  of  the  Spirit  on  the  day  <if  Pentixost ;  (Acts,  2. 
25..  20.)  and  he  tells  us  expressly,  that  David  in  them  speaks 
concerning  Christ,  and  particularly  of  his  resurrection.  Some- 
thing we  may  allow  here  of  the  workings  of  David's  own  pious 
and  devout  affections  toward  God,  depending  upon  his  grace  to 
perfect  every  thing  that  concerned  him,  and  looking  for  the 
blessed  hope,  and  a  happy  state,  on  the  other  side  death,  in  the 
enjoyment  of  God  ;  but  in  these  holy  elevations  toward  God  and 
h"aven  he  was  carried  by  the  spirit  of  prophecy,  quite  bevond  the 
cojisideration  of  himself  and  his  oun  case,  to  foretell  the  glorv  of 
the  Messiah,  in  such  expressions  as  were  peculiar  to  that,  and 
could  not  be  understoad  of  himself.  The  New  Testament  furnishes 
us  with  a  key  to  let  us  into  the  myslery  of  these  lines. 

I.  These  verses  must  certainly  be  ap|ilipd  to  Christ  ;  of  hint 
speaks  the  prophet  this,  as  did  many  of  llie  Old  Testament 
prophets,  who  testified  beforehand  the  siffcrinr/s  rf  Christ,  and 
the  glory  that  should  folloir,  (1  Pet.  1.  11.)  anil  lliaf  is  the  ."iiliject 
of  this  pro|)hecy  here.  It  is  fontold  (as  he  himself  shewed 
concerning  this,  no  doubt,  among  other  prophecies  in  this  jisalm, 
Luke,  24.  44,  40.)  that  Christ  should  suffer,  and  rise  from  the 
dead,  iCor.  1.5.  3,  4. 

1.  That  he  should  suffer  and  die.  This  is  iii;|ilir(l  he.r,  when 
he  says,  (ii.8.)  I  shall  not  he  moved;  he  sii)  piscrl  that  he  should 
be  struck  at,  and  have  a  dreadfid  shock  given  bim,  as  lie  bad  in 
his  agony,  when  his  soul  was  exceeding  sornwfid,  and  he  praved 
that  the  cup  might  pass  from  him.  When  he  savs,  "  ,1/y  flexh 
shall  7esf,"  it  is  implied,  that  he  must  put  off  the  boilv,  and 
therefore  must  go  through  the  pains  of  death.  It  is  likewise 
plainly  intimated,  that  his  soul  must  go  into  a  state  of  separation 
from  the  body,  and  thai  his  body,  so  deserted,  would  be  in  immi- 
nent danger  of  seeing  corruption  ;  that  he  should  not  onlvdie,  but 
be  buried,  and  abide  for  some  time  under  the  power  of  death. 

2.  That  he  should  be  wonderfully  borne  up  by  the  divine  power, 
in  suffering  and  dying.  (l.)That  he  should  not  be  moved,  not 
driven  off,  from  his  undertaking,  nor  sink  under  the  weight  of 
it;  that  he  should  not  fail,  nor  be  discouraged,  (Isa.  42.  4.)  but 
should  proceed  and  persevere  in  it,  till  he  could  say.  It  is  finished. 
Though  the  service  was  hard,  and  the  encounter  hot,  and  he 
trod  the  wine-press  alone,  yet  he  was  not  moved,  did  not  give  up 
the  cause,  but  set  his  face  as  a  flint,  Isa.  50.  7..y.  Here  am  I, 
let  these  go  their  way.  Nay,  (2.)  That  his  heart  should  rejoice, 
and  his  glory  be  glad  ;  that  he  should  go  on  with  his  undertaking, 
not  only  resolutely,  but  cheerfully,  and  with  unspeakable  pleasure 
and  satisfaction;  witness  that  saying,  (John,  17.  11.)  Now  I  am 
nomorein  the  world,  but  I  come  to  thee;  and  that,  (John,  18. 11.) 
The  cup  that  my  Father  has  given  me,  shall  I  not  drink  it?  and 
many  the  like.  By  his  glory  is  meant  his  tongue,  as  appears. 
Acts,  2.  26.  For  our  tongue  is  our  glory,  and  never  more  so,  than 
when  it  is  employed  in  glorifying  God. 

Now  there  were  three  things  which  bore  him  up,  and  carried 
him  on  thus  cheerfully.  [  1 .]  The  respect  he  had  to  his  Father's 
will  and  glory  in  what  he  did  ;  I  have  set  the  Lord  ahcays  before 
me.  He  still  had  an  eye  to  his  Father's  commandment,  (John, 
10.18.— 14.31.)  the  will  of  him  that  sent  hira.  He  aimed  al  his 
Father's  honour,  and  the  restoring  of  the  interests  of  his  kingdom 
among  men,  and  this  kept  him  from  being  moved  by  the  diffi- 
culties he  met  with  ;  for  he  always  did  those  things  that  pleased 
his  Father.  [2.]  The  assurance  he  had  of  his  Father's  presence 
with  him  in  his  sufferings  ;  He  is  at  my  right  hand ;  a  prese'nt 
Help  to  me,  nigh  at  hand  in  the  lime  of  need.  He  is  near  that 
justifieth  me;  (Isa.  50.  8.)  he  is  at  my  right  hand,  to  direct 
and  istrengthea  it,  and  hold  it   up,  89.  21.     When  he  was  n 


PSALMS,  XVI.  XVII. 


l^onlidence  in  God. 


his  agony,  an  angel  was  seiii  from  heaven,  to  strengthen  him, 
l.uke,  22.  43.  To  this  the  victories  and  triumphs  of  the  cross 
were  all  owing  ;  it  was  the  Lord  at  his  right  liand,  that  struck 
tkrcitgh  kings,  110.5.  I3a.42. 1,2.  [3.]  The  prospect  he  had 
of  a  glorious  issue  of  his  sufferings.  It  \\a.sJor  ike  joy  set  brfore 
him,  that  he  endjtred  the  cross,  Hpb.l2.  2.  He  rested  in  iiope, 
ind  that  made  his  rest  glorious,  Isa.  11. 10.  He  knew  he  should 
lie  justified  in  the  Spirit  by  his  resurrection,  and  straiglitway 
glorified.     See  John,  13.  31, "32. 

3.  That  he  should  be  brought  through  his  sufferings,  and 
lirought  from  under  the  power  of  death  by  a  glorious  resurrection. 
II.)  That  his  soul  should  not  be  left  in  hell,  his  human  spirit 
xhould  not  be  long  left,  as  other  men's  spirits  are,  in  a  siate  of 
leparation  from  the  bodv,  but  should,  in  a  little  time,  return  and 
I'le  re-united  to  it,  never  to  part  again.  (2.)  That,  being  God's 
Holy  One  in  a  pecnliar  manner,  sanctified  to  the  work  of  redemp- 
tion, and  perfectly  free  from  sin,  he  should  not  see  corruption, 
nor  feel  it.  This  implies,  that  he  should  not  only  be  raised  from 
the  grave,  but  raised  so  soon,  that  his  dead  bodv  should  not  so 
much  as  begin  to  corrupt,  which,  in  the  course  of  nature,  it  would 
have  done,  if  it  hatl  not  been  raised  the  third  day.  We,  who 
have  so  much  corruption  in  our  souls,  must  expect  ll'.at  our  bodies 
also  will  corrupt  ;  (.Job,  24.  If).)  but  that  Holy  One  of  God,  who 
knew  no  sin,  saw  no  corruption.  Under  the  law,  it  was  strictly 
ordered,  that  those  parts  of  the  sacrifices,  which  were  not  burnt 
upon  the  altar,  should  by  no  means  be  kept  till  the  third  day,  lest 
they  should  piitrify,  (Lev.  7. 15, 18.)  which  perhaps  pointed  at 
Christ's  rising  the  third  day,  that  he  might  not  see  corruption — 
neither  was  a  bone  of  him  broken. 

4.  That  he  should  be  abundantly  recompensed  for  his  sufferings, 
with  the  joy  set  before  him,  r.  11."  He  was  well-assured,  (l.)That 
he  should  not  miss  of  his  glory  ;  "  Thou  wilt  shew  me  the  path 
of  life,  and  lead  me  to  that  life  through  this  darksome  valley." 
In  confidence  of  this,  when  he  gave  up  the  ghost,  he  said,  Fatlicr, 
into  t/iy  hands  J  commit  my  spirit ;  and,  a  little  before,  Father, 
glorify  me  with  thine  oicn  self.  (2.)  That  he  should  be  received 
info  the  presence  of  God,  to  sit  at  his  right  hand.  His  being 
admitted  into  God's  presence,  would  be  the  acceptance  of  his 
service  ;  and  his  being  set  at  his  right  hand,  the  reconipence  of 
it.  (3.)  Thus,  as  a  reward  for  the  sorrows  he  undenvent  for 
our  redemption,  he  should  have  a  fulness  of  joy,  and  pleasures 
for  evermore;  not  only  the  glory  he  had  with  God,  as  God, 
before  all  worlds,  but  the  joy  and  pleasure  of  a  Mediator,  in 
seeing  his  seed,  and  the  success  and  prosperitv  of  his  undertaking, 
Isa.  53.  10,  11. 

II.  Christ  being  the  Head  of  the  body,  the  church,  these 
verses  may,  for  the  most  part,  be  applied  to  all  good  Christians, 
who  are  guided  and  animated  by  the  Spirit  of  Christ ;  and,  in 
singing  them,  when  we  have  first  given  glory  to  Christ,  in  whom, 
to  our  everlasting  comfort,  they  have  had  their  accomplishment, 
we  may  then  encourage  and  edify  ourselves  and  one  another  with 
them,  and  may  hence  learn, 

1.  That  it  is  our  wisdom  and  duty  to  set  the  Lord  always 
before  us,  and  to  see  him  continually  at  our  right  hand,  wherever 
we  are,  to  eye  him  as  our  Chief  Good  and  Highest  End,  our 
Owner,  Ruler,  and  Judge,  our  gracious  Benefactor,  our  sure 
Guide  and  strict  Observer ;  and,  while  we  do  thus,  we  shall  not 
be  moved  either  from  our  duty  or  from  our  comfort.  Blessed 
Paul  sot  the  Lord  before  him,  when,  though  bonds  and  afflictions 
did  abide  him,  he  coidd  bravely  say,  None  of  these  things  move 
mr.  Acts,  20.  24. 

2.  That,  if  our  eyes  be  ever  toward  God,  our  hearts  and  tongues 
may  ever  rejoice  in  him  ;  it  is  our  own  fault  if  they  do  not."  If 
the  heart  rejoice  in  God,  out  of  the  abundance  of  that  let  the 
moulh  speak,  to  his  clory,  and  the  edification  of  others. 

3.  That  dyii;g  Cluislians,  as  well  as  a  dying  Christ,  may 
cheerfully  put  off  the  body,  in  a  believing  expectation  of  a  joyful 
resurrection  ;  My  ftrsh  also  shall  rest  in  hope.  Our  bodies  have 
little  rest  in  this  \  orld,  but  in  the  grave  they  shall  rest  as  in  their 
beds,  Isa.  .57.  2.  Wr  have  little  to  hope  for  from  this  life,  but 
'e  shall   rest  i;i  I;;-  nf  a  better  life;  we  miy  put  off   the  bodv 


in  that  hope.  Death  destroys  the  hope  of  man,  (Job,  11.  19.) 
but  not  the  hope  of  a  good  Christian,  Prov.  1 1.  32.  He  has  huj^f 
in  his  death,  living  hopes  in  dying  momenls,  hopes  that  the  b(.(l'i 
shall  not  be  left  fur  ever  in  the  gra\e,  but,  though  it  sees  torruplii.i 
for  a  time,  it  shall,  at  llie  end  of  the  time,  be  raised  to  immorlality, 
Christ's  resurrection  i.s  an  earnest  of  oiu's,  if  we  be  his. 

4.  That  those  who  live  pi<.usly,  with  God  in  their  eye,  may  dij 
comfortably,  with  liea\en  in  tlieir  e've.  In  this  world,  sorrow  ii 
our  lot,  but  in  heaven  tb*  re  is  joy;  all  ourjo\s  here  are  empl^ 
and  defective,  but  in  heaven  there  is  a  fulness  of  joy;  ou; 
pleasures  here  are  transient  and  niomeiilary,  and  such  is  ihi 
nature  of  them,  that  it  is  not  fit  they  should  last  long;  but  thos< 
at  God's  right  hand  are  pleasures  for  e-.crroore  ;  for  they  are  ll.( 
pleasures  of  immortal  souls,  in  the  imn.ediate  vision  and  frui'.ioj 
of  an  eternal  God. 

PSALM  xvn. 

David,  bein^  in  is;reat  dislres^  and  dan^'cr  bi/  the  maUcf  nf  bis  ciutnicfi,  does, 
in  this  psalm,  by  prayer  address  biniself  to  God,  his  tried  Refuge,  and  seeks 
shelter  in  him.  I.  He  appeals  to  God  coiicerniuii-  bis  intei^rity,  r.l.'i, 
JI.  He  prays  to  God  still  to  be  upheld  in  his  infe/^rity.  and  presereed  from  the 
malice  of  his  enemies,  v.  5.  -8, 13.  ///.  He  fiires  a  character  of  his  enemies, 
rising  that  as  a  plea  irith  God  for  his  presereation,  r'.D.  .12,  1 1.  JV.  He 
comforts  liimself  zrith  the  hopes  of  his  future  liappiness,  i'.15.  Some  inalic 
him,  in  this,  a  type  of  Christ,  n-ho  was  prrftctly  innocent,  and  yet  was  haled 
and  persecuted  ;  but,  lilee  Darid,  eonunitted  himself  and  his  cause  to  him  that 
judgeth  righteously. 

A  Prayer  of  David. 

1.  TXEAR  the  right,  O  Lord,  attend  itnto  my 
JLJL  cry,  give  ear  imto  my  prayer,  t/iat  goeth 
not  out  of  feigned  lips.  2.  Let  tny  sentence  coitk; 
forth  from  thy  piesence;  let  thine  eyes  behold  ih^ 
things  that  are  equal.  .3.  Thou  Iiast  proved  niin:i 
heart;  thou  hast  visited  mt?  in  the  night;  thon  lia>t 
tried  me,  and  shalt  find  nothing;  I  am  purposed 
that  my  youth  shall  not  transgress.  4.  Concerning 
the  works  of  men,  by  the  word  of  thy  lips  I  have 
kept  me  from  the  paths  of  the  destroyer.  5.  Hold 
up  my  goings  in  thy  paths,  that  my  footsteps  slip 
not.  6.  I  have  called  upon  thee,  for  thou  wilt 
hear  me,  O  God  :  incline  thine  ear  unto  me,  anA 
hear  my  speech.  7.  Shew  thy  marvellous  loving- 
kindness,  O  thou  that  savest  by  thy  right  hand 
them  which  put  their  trust  in  thee,  from  those  that 
rise  up  against  them. 

This  psalm  is  a  prayer.  As  there  is  a  time  to  weep,  and  a  time 
to  rejoice,  so  there  is  a  time  for  praise,  and  a  time  for  prayer. 
David  was  now  persecuted,  probably,  by  Saul,  who  hunted  him 
like  a  partridge  on  the  mountains  ;  without  were  fightings,  \\ithi.T 
were  fears,  and  both  urged  him  as  a  supplicant  to  the  throne  oi 
mercy. 

He  addresses  himself  to  God  in  these  verses,  both  by  way  oi 
appeal,  (Hear  the  right,  O  Lord.;  let  my  righteous  cause  have  i 
hearing  before  thy  tribunal,  and  give  judgment  upon  it,)  and,  bj 
way  of  petition.  Give  cur  nnfo  my  prayer,  {v.\.)  and  again, 
{v.  6.)  Incline  thine  ear  vnto  me,  and  hear  my  .tpeech ;  not  that 
God  needs  to  be  thus  pressed  with  our  importunity,  but  he  gives 
us  leave  thus  to  express  our  earnest  desire  of  his  gracious  answeri 
to  our  prayers.  These  things  he  pleads  with  God,  for  audience, 
1.  That  he  was  sincere,  and  did  not  dissemble  with  God  in  his 
prayer  ;  it  gocth  not  out  rf  feigned  lips.  He  meant  as  he  spake, 
and  the  feelings  of  his  mind  agreed  with  the  expressions  of  liii 
mouth.  Feigned  prayers  arc  fruitless  ;  but  if  our  hearts  lead  out 
prayers,  God  will  meet  them  with  his  favour.  2.  That  he  had 
been  used  to  pray  at  other  times,  and  it  was  not  his  distress  and 
danger  that   now  first  brought  him  to  his  duly  ;   "  /  have  called 


PSALMS,  XVII. 


Petitions. 


upon  thee  formerly,  («.6.)  therefore,  LorJ,  hear  iiie  now."  It 
will  he  a  great  comfort  to  us,  if  trouble,  wiieu  it  eoiiics,  finds  the 
wheels  of  prayer  a-going',  for  then  may  «e  come  willi  the  more 
boldness  to  the  throne  of  grace.  Tradesmen  are  willing  to  ohiige 
those  that  have  been  long  their  cnstoiners.  3.  That  lie  was 
encouraged  by  his  faith  to  expect  God  would  take  iK.lice  of  his 
prayers;  "I  know  thou  wilt  hear  nic,  and  therefore,  O  God, 
inrlhic  thine  car  to  me."  Our  believing  de[)endence  upon  God  is 
a  good  plea  to  enforce  our  desires  toward  him.  Let  us  now  see, 
I.   What  his  appeal  is;  and  there  observe, 

1.  What  the  court  is,  to  the  cognizance  and  determination  of 
which  he  makes  his  appeal ;  it  is  the  court  of  heaven.  "  Lord, 
llo  thou  hear  the  right,  for  Saul  is  so  passionate,  so  prejudiced, 
lie  will  in)t  hear  it.  Lord,  let  my  sentence  come  forth  from  thij 
presence,  r.  2.  IMen  sentence  me  to  be  pursued  and  cut  off  as  an 
evil-doer.  Lord,  I  appeal  from  them  to  thee."  This  he  did  in  a 
public  remonstrance  before  Saul's  face,  (lSani.24. 12.)  The  Lord 
judge  between  we  and  thee;  and  he  repeats  it  here  in  his  private 
devotions.  Note,  (1.)  The  equity  and  extent  of  God's  govern- 
ment and  jndsment  are  a  very  great  snp)iort  to  injured  innoceiicy. 
[f  we  are  blackened,  and  abused,  and  misrepresented,  by  un- 
righteous men,  it  is  our  comfort  that  we  have  a  righteous  God  to 
go  to,  who  w  ill  take  our  part,  who  is  the  Patron  of  the  oppressed, 
whose  judnment  is  according  to  truth,  bv  the  discoveries  of  which, 
every  person  and  everv  cause  will  appear  in  a  true  light,  stript  of 
all  false  colours,  and  by  the  decisions  of  which,  all  unrighteous 
dooms  will  be  reversed,  and  to  every  man  will  be  rendered  ac- 
cording to  his  work.  (2.)  Sincerity  dreads  no  scrutiny,  no  not 
that  of  God  himself,  according  to  the  tenor  of  the  covenant  of 
grace.  Let  thine  eyes  behold  the  thinc/s  that  are  equal.  God's 
omniscience  is  as  much  the  joy  of  the  upright,  as  it  is  the  terror 
of  the  hypocrites;  and  is  particularly  comfortable  to  those  who 
are  falsely  accused,  and  in  any  wise  have  wrong  done  them. 

2.  What  the  evidence  is,  by  which  he  hopes  to  make  good  his 
appeal ;  it  is  the  trial  God  had  made  of  him,  {v.  3.)  Thou  hast 
proved  mine  heart.  God's  sentence  is  therefore  right,  because  he 
always  proceeds  upon  his  knowledge,  which  is  more  certain  and 
infallible  than  that  which  men  attain  to  bv  the  closest  views  and 
the  strictest  searches.  He  knew  God  had  tried  him,  (1.)  By  his 
own  conscience,  which  is  God's  deputy  in  the  soul.  The  spirit  of 
a  man  is  the  candle  of  the  Lord,  with  this  God  had  searched  him, 
»nd  visited  him  in  the  night,  when  ho  communed  with  his  oicn 
heart  vpoti  his  bed.  He  had  submitted  to  the  search,  and  had 
seriously  reviewe<i  the  actions  of  his  life,  to  discover  what  was 
amiss,  but  could  find  nothing  of  that  which  his  enemies  charged 
him  with.  d.)  Bv  providence.  God  had  tried  him  by  the  fair 
<)p])ortnnilv  he  had,  once  and  agaii),  to  kill  Saul;  he  had  tried 
him  by  tl'.e  malice  of  Saul,  the  treachery  of  his  friends,  and  the 
many  provocations  that  were  given  him ;  so  that,  if  he  had  been 
the  m;in  he  was  represented  to  be,  it  would  have  appeared;  but, 
upon  all  these  trials,  there  was  nothing  found  affainst  him,  no 
proof  at  all  of  the  things  whereof  they  accused  him. 

God  tried  his  heart,  and  could  witness  to  the  integrity  of  that; 
hut,  for  the  further  proof  of  his  integrity,  he  himself  takes  notice 
of  two  thiuirs,  concernir.g  which  his  conscieoce  bare  him  record. 
[  I.]  That  he  had  a  fixed  resolution  against  all  sins  of  the  tongue; 
"  1  am  purposed  and  fully  determined,  in  the  strength  of  God's 
trrace,  that  mv  mouth  shall  not  transgress."  He  docs  not  sav, 
"  I  hope  that  it  will  not,"  or,  "  I  wish  that  it  mav  not,"  but,  "  I 
am  fuliv  purposed  tliat  it  shall  not:"  with  this  bridle  he  kept  his 
mouth,  30.  1.  Note,  Constant  resolution  and  watchfidness 
nsTHinst  sins  of  the  tongue,  will  be  a  good  evidence  of  our 
lulpjrity ;  If  any  offend  not  in  teord,  the  same  is  a  perfect  man, 
-!am.3.  2.  He  does  not  say,  "Mv  mouth  never  shall  transgress," 
(for  in  many  things  we  all  offend,)  but,  "I  am  purposed  that  it 
shall  not;"  and  he  that  searches  the  heart,  knovvs  whether  the 
p;ir|)<isp  be  sincere.  [2.]  That  he  had  been  as  careful  to  refrain 
from  sinful  actions,  as  from  sinful  words ;  (f. 4.)  "Concerning 
the  common  works  of  men,  the  actions  and  affairs  of  human  life,  I 
I'.ave,  by  the  direction  of  thy  word,  kept  me  from  the  paths  of  the 
ilfstroyer."  Some  understand  it  particularly,  that  he  had  not  been 


himself  a  destroyer  of  Saul,  when  it  lay  in  his  power,  nor  had 
he  permitted  others  to  he  so,  but  said  to  Abishai,  Destroy  hitn 
not,  lSam.2G.  9.  But  it  may  be  ta'xen  more  generally ;  he  kept 
himself  from  all  evil  works,  and  endeavoured,  according  to  the 
duty  of  his  place,  to  keep  others  from  them  too.  Note,  First, 
The  ways  of  sin  arc  paths  of  the  destroyer,  of  the  Devil,  whose 
name  is  Abaddon  anfl  Apollynn,  a  destroyer,  who  ruins  souls  bv 
decoying  them  into  the  paths  of  sin.  Secondly,  It  concerns  us 
all  to  keep  out  of  the  paths  of  the  deslrover,  for  if  we  walk  in 
those  ways  that  lead  to  destruction,  we  must  thank  ourselves  if 
destruction  and  misery  be  our  portion  at  last.  Thirdli/,  It  is  bv 
the  word  of  God,  as  our  guide  and  rule,  lliat  we  must  keep  out 
of  the  paths  of  the  destroyer,  by  observins:  its  directions  and 
admonitions,  119.9.  Fourthly,  If  we  carefully  avoid  all  the 
jiaths  of  sin,  it  will  be  very  comfortable  in  the  reflection,  when 
we  arc  in  trouble.  If  we  heep  onrselees,  that  the  nicked  one 
touch  IIS  KoMvith  his  temptations,  (1  John,  5.  IB.)  we  may  hope 
he  shall  not  he  able  to  touch  us  with  his  terrors. 

II.  What  his  petition  is;  it  is,  in  short,  this.  That  he  might 
experience  the  good  work  of  God  in  him,  as  an  evidence  of,  ant) 
qualification  for,  the  good  will  of  God  toward  him  :  this  is  gracS 
and  peace  from  God  the  Father. 

1.  He  prays  for  the  work  of  God's  grace  in  him;  (e. 5.) 
"  Hold  vp  my  qoings  in  thy  paths.  Lord,  I  have,  bv  thy  grace, 
kept  me  from  the  paths  of  the  destroyer;  by  the  same  grace,  let 
me  be  kept  in  thy  paths;  let  me  not  only  be  irstrained  from  doing 
that  which  is  evil,  but  quickened  to  abound  always  in  that  \\hicli 
is  good.  Let  my  goings  be  held  in  thy  paths,  that  I  mav  not  turn 
back  from  them,  nor  turn  aside  out  of  them  ;  let  them  be  held 
up  in  thy  paths,  that  I  may  not  stumble,  and  fall  into  sin,  that  I 
may  not  trifle,  and  neglect  my  duty.  Lord,  as  thou  hast  kept 
me  hitherto,  so  keep  me  still."  Those  that  are,  through  grace, 
going  in  God's  paths,  have  need  to  pray,  and  do  prav,  that  thei? 
goings  may  be  held  up  in  those  paths;  for  we  stand  no  longer 
than  he  is  pleased  to  hold  us,  we  go  no  further  than  he  is  pleased 
to  lead  us,  bear  us  up,  and  carry  us.  David  had  been  kept  in 
the  way  of  his  duty  hitherto,  and  yet  he  does  not  think  that  that 
would  be  his  security  for  the  future,  and  therefore  prays,  "  Lord, 
still  hold  me  up."  Those  that  would  proceed  and  persevere  in 
the  way  of  God,  must,  by  faith  and  prayer,  fetch  in  daily  fresfJ 
supplies  of  grace  and  strength  from  him.  David  was  sensihlt^ 
that  his  way  was  slippery,  that  he  himself  was  weak,  and  not  so 
well  fixed  and  furnished  as  he  should  be;  that  there  were  those 
who  watched  for  his  halting,  and  would  improve  the  least  slip 
against  him,  and  therefore  he  prays,  "  Lord,  hold  me  up,  that 
my  foot  slip  not ;  that  I  may  never  say  or  do  any  thing  that  looks 
either  dishonest,  or  distrustful  of  thee,  and  thy  providence,  and 
promise." 

2.  He  prays  for  the  tokens  of  God's  favour  to  him,  v.l. 
Observe  here,  (1.)  How  he  eyes  God,  as  the  Protector  and 
Saviour  of  his  people,  so  he  calls  him,  and  thence  he  takes  his 
encouragement  in  prayer;  O  thou  that  savest  by  thy  right  hand 
(by  thine  own  power,  and  needcst  not  the  agency  of  any  other) 
them  which  put  their  trust  in  thee  from  those  that  rise  vp  against 
them.  It  is  the  character  of  God's  ]ieople,  that  they  trust  in  him; 
he  is  pleased  to  make  them  confidants,  for  his  secret  is  with  the 
righteous;  and  they  make  him  their  Trust,  for  to  him  they  commit 
themselves.     Those  that  trust  in  God,  have  many  enemies,  many 

i  that  rise  up  against  them,  and  seek  their  ruin;  but  they  have 
one  Friend  that  is  able  to  deal  ^^ilh  them  all,  and  if  he  be  for 
them,  no  matter  who  is  against  them.  He  reckons  it  his  honour 
to  he  their  Saviour.  His  almighty  power  is  engaged  for  them, 
and  they  have  all  found  him  ready  to  save  them.  The  margin 
reads  it,  O  thnu  that  savest  them  which  trust  in  thee,  from  those 
that  rise  vp  against  thy  right  hand.  Those  that  are  enemies  to  the 
saints,  are  rebels  against  God  and  his  risht  hand,  and  therefore, 
no  doubt,  he  will,  in  due  time,  appear  against  them.  (2.)  What 
he  expects  and  desires  from  Ciod  ;  Sheu'^  thy  marvellous  loving- 
kindness.  The  word  signifies,  [1.]  Distinguishinir  favours.  "Set 
apart  thy  loving-kindnesses  for  me,  put  me  not  off  with  common 
mercies,  but  be  gracious  to  me,  as  thou  vsest  to  do  to  those  wka 


PSALMS,  XVII. 


Petitions. 


!ove  thy  name."  [2.]  Wonderful  favours.  ''O  make  lliy  lovir,?:- 
kindness  admirable;  Lord,  testify  thy  favour  to  me  in  such  a  way, 
'hat  I  and  others  may  wonder  at  it."  God's  loving-kindness  is 
marvellous,  for  the  freeness  and  fulness  of  it;  in  some  instances, 
it  appears,  in  a  special  manner,  marvellous,  (118.23.)  and  it 
will  certainly  appear  so  in  the  salvation  of  the  saints,  when  Christ 
shall  come  to  be  fflorified  in  the  saints,  and  to  be  admired  in  all 
them  that  believe. 

8.  Keep  me  as  the  apple  of  the  eye,  hide  me 
under  the  shadow  of  thy  wings,  9.  From  tlie 
wicked  that  oppress  me,  from  my  deadly  enetnies, 
wlio  compass  me  about.  10.  They  are  inclosed 
in  their  own  fat:  with  their  mouth  they  speak 
proudly.  ll.Tltey  have  now  compassed  ns  in 
our  steps:  they  have  set  their  eyes  bowing  down 
to  the  earth;  12.  Like  as  a  lion  that  is  greedy  of 
his  prey,  and  as  it  were  a  young  lion  lurking  in 
secret  places.  13.  Arise,  O  Lord,  disappoint  him, 
cast  him  down:  deliver  my  soul  from  the  wtcked, 
which  is  thy  sword  :  14.  From  men  which  are  thy 
hand,  O  Lord,  from  men  of  the  world,  tchich 
hare  their  portion  in  this  life,  and  whose  belly 
thou  fillest  with  thy  hid  treasure:  they  are  full  of 
children,  and  leave  the  rest  of  their  substance  to 
their  babes.  15.  As  for  me,  I  will  behold  thy 
face  in  righteousness:  I  shall  be  satisfied,  when  I 
aAvake,  with  thy  likeness. 

We  may  observe,   in  these  verses, 

I.  What  David  prays  for.  Being  compassed  about  with  enemies 
that  sought  his  life,  he  prays  to  God  to  preserve  him  safe,  through 
all  their  attempts  against  him,  to  the  crown  to  which  he  was 
anointed.  This  praver  is  both  a  prediction  of  the  preservation  of 
Christ,  through  all  the  hardships  and  difficulties  of  his  humilia- 
tion, to  the  glories  and  .joys  of  his  exalted  state,  and  a  pattern 
to  Christians  to  commit  the  keeping  of  their  souls  to  God,  trusting 
him  to  preserve  them  to  his  heavenly  hirigdom.     He  prays, 

1.  That  he  himself  might  be  protected  ;  (i'.8.)  "  Keep  me  safe, 
hide  me  close,  where  I  may  not  be  found,  where  I  may  not  be 
come  at.  Deliver  my  soul,  not  onlv  mv  mortal  life  from  death, 
but  my  immortal  sjiirit  from  sin."  Those  who  put  themselves 
under  God's  protection,  may  in  faith  implore  the  benefit  of  it. 
He  prays  that  God  would  keep  him,  (1.)  Willi  as  much  care  as 
a  man  keejis  the  apple  of  his  eye  with,  which  nature  has  wonder- 
fully fenced,  and  teaches  us  to  guard.  If  we  keep  God's  law  as 
the  apple  rf  ovr  eye,  (Prov.  7.  2.)  we  may  expect  that  God  will  so 
keep  us  ;  for  it  is  said  concerning  his  people,  that  whoso  tovehes 
them,  touches  the  apple  ftf  his  eye,  Zech.2.  8.  (2.)  Willi  as 
niuch  tenderness  as  the  hen  gathers  her  young  ones  under  her 
"inss  with;  Christ  uses  the  similitude,  Matth.23.  37.  "Hide 
me  under  the  shadow  of  thy  tvinys,  where  I  may  be  both  safe  and 
warm."  Or,  perhaps,  it  rather  alludes  to  the  wings  of  the 
cherubim  shadowing  the  mercy-seat;  "Let  me  be  taken  under 
the  protection  of  that  nlnrious  grace  which  is  peculiar  to  God's 
Israel. "  What  Da\id  here  pravs  for,  was  performed  to  the  Son 
of  Da\id  our  Lonl  Jesus,  of  whom  it  is  said,  (Isa.49.2.)  that 
God  hid  him  in  the  sha/low  of  his  hand,  hid  him  as  a  polished 
shaft  in  his  quiver.  David  further  prays,  "  Lord,  keep  nie  from 
the  wicked,  from  men  of  the  world."  [1.]  "From  beins,  and 
doing,  like  them,  from  walking  in  their  counsel,  and  standing  in 
their  way,  and  eating  of  their  dainties."  [2.]  "  From  being  de- 
stroyed and  run  down  by  them.  Let  them  not  have  their  will 
against  me,   let  them  not  triumph  over  me." 

2.  That  all  the  designs  of  Ids  enemies,  to  bring  him  either  into 
sin  or  into  trouble,  might  be  defeated;  (r.  13.)  "Arise,  O  Lord, 
spprar  lor  me,  disapjioint  him,   and  cast   him  <lown   in   his  i.-.m 


eyes  by  the  disappointment."  While  Saul  persecuted  Davii^,  now 
often  did  he  miss  his  prey,  then  when  he  tliouu,lit  he  had  liiiii  sure  I 
And  how  were  Christ's  enemies  disappointed  hv  his  resurrection, 
who  thought  they  had  gained  tluir  point  when  they  had  put  him 
to  death  I 

11.  What  he  pleads,  for  the  encouraging  of  his  own  faith  u| 
these  petitions,   and  his  hope  of  speeding.      He  pleads, 

1.  The  malice  and  wickedness  of  his  enemies;  "  They  are  such 
as  are  not  fit  to  be  countenanced,  such  as,  if  I  be  not  delivered 
from  them  by  the  special  care  of  God  himself,  will  be  my  ruin. 
Lord,  see  what  wicked  men  they  are  that  oppress  me,  and  waste 
me,  and  run  me  down."  (1.)  "They  are  very  spiteful  and 
malicious;  tliev  are  mv  deadly  enemies,  that  thirst  after  my 
blood,  my  heart's  blood  ;  enemies  against  the  soul,  so  the  word  is. 
David's  enemies  did  what  they  could  to  drive  him  to  sin,  and 
drive  him  away  from  God,  they  bade  him  f/o  serve  other  r/ods; 
fl  Sam.  2(3. 19.)  and  therefore  he  had  reason  to  pray  against  them. 
Note,  Those  are  our  worst  enemies,  and  we  ought  so  to  account 
them,  that  are  enemies  to  our  souls.  (2.)  "They  are  very  secure 
and  sensual,  insolent  and  haughty,  r.  10.  They  are  inclosed  in 
their  own  fat,  wrap  themselves,  hug  themselves,  in  their  own 
honour,  and  power,  and  plenty,  and  then  make  light  of  God, 
and  set  his  judgments  at  defiance,  73.7.  Job, 15.27.  They 
wallow  in  pleasure,  and  promise  themselves  that  to-morrow  shall 
be  as  this  day.  And  therefore  with  their  mouth  they  speak 
proudly,  glorying  in  themselves,  blaspheming  God,  trampling 
upon  his  people,  and  insulting  them."  See  Rev.  13. 5, 6.  "Lord, 
are  not  such  men  as  these  fit  to  be  mortified  and  humbled,  and 
madis  to  know  themselves?  Will  it  not  be  for  thy  glory  to  look 
upon  these  proud  men  and  abase  them?"  (3.)  "  They  are  restless 
and  unwearied  in  their  attempts  against  me;  they  compass  me 
about,  r.  9.  Thev  have  now  in  a  manner  gained  their  point,  they 
have  surrounded  us,  they  have  compassed  us  in  our  steps,  they 
track  us  wherever  we  go,  follow  us  as  close  as  the  hound  does  the 
hare,  and  take  all  advantages  against  us,  being  both  too  many, 
and  too  qinck,  for  us.  And  yet  they  pretend  to  look  another  wav, 
and  set  their  eyes  bowing  down  to  the  earth,  as  if  they  were 
meditating,  retired  into  themselves,  and  thinking  of  something 
else;"  or,  (as  some  think,)  "  They  are  watchful  and  intent  upon 
it,  to  do  us  a  mischief;  they  are  down-looked,  and  never  slip  an 
opportunity  of  compassing  their  design."  (4.)  The  ring-leader  of 
them,  (that  was  Saul,)  is  in  a  special  manner  bloody  and 'barba- 
rous, politic,  and  projecting,  (r.  12.)  like  a  lion  that  lives  by  prey, 
and  is  therefore  greedy  of  it.  It  is  as  much  the  meat  and  drink 
of  a  wicked  man  to  do  mischief,  as  it  is  of  a  good  man  to  do  good. 
He  is  like  a  young  lion  lurking  in  secret  places,  disguising  his 
cruel  designs.  This  is  filly  applied  to  Saul,  who  sought  David 
on  the  rocks  of  the  wild  goats,  (1  Sam.  24. 2.)  and  in  the  ivilderncsi 
of  Ziph,  {eh.lQ.  2.)  where  lions  used  to  lurk  for  their  prey. 

2.  The  power  God  had  over  them,  to  controul  and  nshai'u 
them.  He  pleads,  (1.)  "Lord,  they  are  thy  sword;  and  will  any 
fatlier  suffer  his  sword  to  be  drawn  against  his  own  children  V 
As  this  is  a  reason  why  we  should  patiently  bear  the  injuries  of 
men,  that  they  are  but  the  instruments  of  the  trouble,  (it  comes 
originally  from  God,  to  whose  will  we  are  bound  to  submit,)  so 
it  is  an  encouragement  to  us  to  hope  both  that  their  wrath  shall 
praise  him,  and  that  the  remainder  thereof  he  will  restrain,  tliiil 
they  are  God's  sword,  which  he  can  manage  as  he  pleases,  which 
cannot  move  without  him,  and  which  he  will  sheathe  when  he  has 
done  his  work  with  it.  (2.)  "They  are  thy  hand,  by  which  thou 
dost  chastise  thy  people,  and  make  them  feel  thy  displeasure." 
He  therefore  expects  deliverance  from  God's  hand,  because  from 
God's  hand  the  trouble  came.  Una  eademque  vianits  vvbiv.a 
opemque  tulit — The  same  hand  wounds  and  heals.  There  is  mi 
flying  from  God's  hand,  hut  by  flying  to  if.  It  is  very  coniforl- 
aj)le,  when  we  are  in  fear  of  the  power  of  man,  to  see  it  dependent 
upon,  and  in  subjection  to,  the  power  of  God;  see  Isa.  10.  G, 
7,  15. 

3.  Their  outward  prosperity;  (v. 14.)  "Lord,  appear  against 
them,  for,  (1.)  "They  are  entirely  devoted  to  the  world,  and  care 
not  f<!r  thee  and  thy  favour.  They  are  men  of  the  world,  actuated. 


PSALMS,   XVII,   XVIII. 


Devout  Confidence 


by  the  spirit  of  the  world,  walking  according  to  the  course  of  tliis 
world,  in  love  with  the  wealth  and  pleasure  of  this  world,  eager  in 
the  pursuits  of  it,  making  them  their  business,  and  at  ease  in  tlu- 
enjoynients  of  it,  making  tlieni  their  bliss.  'I'hoy  have  their  por- 
tion in  this  life;  they  look  upon  the  good  things  of  this  world  as 
the  best  things,  and  sufficient  to  make  them  happy,  and  they 
choose  them  accordingly,  place  their  felicity  in  them,  and  aim  at 
them  as  their  chief  good;  they  rest  satisfied  with  them,  their  souls 
take  ease  in  them,  and  they  look  no  further,  nor  are  in  any  care 
to  provide  for  another  life.  These  things  are  their  consolation, 
(Luke,  6.  24.)  their  good  things,  (Luke,  10.  25.)  their  rctvprd, 
(Matth.20. 13.)  "Now,  Lord,  shall  men  of  this  character  be 
supported  and  countenanced  against  those  who  honour  thee  by 
preferring  thy  favour  before  all  the  wealth  in  this  world,  and 
taking  thee  for  their  portion?"  16.5.  (2.)  They  have  abundance 
of  the  world,  [1.]  They  have  enlarged  ajtpetites,  and  a  great  deal 
wherewith  to  satisfy  them;  their  bellies  thou fillest  teith  hid  trea- 
sures. The  things  of  this  world  are  called  treasures,  because  the\ 
are  so  accounted;  otherwise,  to  a  soul,  and  in  comparison  witli 
eternal  blessings,  they  are  but  trash.  They  are  hid  in  the  several 
parts  of  the  creation,  and  hid  in  the  sovereign  disposals  of  Provi- 
dence. They  are  God's  hid  treasures,  for  the  earth  is  his,  and 
the  fulness  thereof,  though  the  men  of  the  world  think  it  is  their 
own,  and  forget  God's  propertv  in  it.  They  that  fare  deliciouslv 
everyday,  have  their  bellies  filled  vith  these  hid  treasures;  and 
they" will  but /;/Z  thebelhj,  (lCor.G.13.)  they  will  not  fill  the  soid, 
they  are  not  bread  for  that,  nor  can  they  satisfy,  Isa.55.2.  They 
are  husks,  and  ashes,  and  wind;  and  yet  most  men,  having  no 
care  for  their  souls,  but  all  for  their  bellies,  take  up  with  them. 
[2.]  They  have  numerous  families,  and  a  great  deal  to  leave  to 
them.  They  are  full  of  children,  and  yet  their  pasture  is  not 
overstocked;  they  have  enough  for  them  all,  and  leave  the  rest  of 
their  substance  to  their  babes,  to  their  grand-children  ;  and  this  is 
their  heaven,  it  is  their  bliss,  it  is  their  all.  "  Lord,"  said  David, 
"  deliver  me  from  them;  let  me  not  have  my  porti<m  with  them. 
Deliver  me  from  their  designs  against  me  ;  for,  they  bavin"-  so 
much  wealth  and  power,  I  am  not  able  to  deal  with  them  unless 
the  Lord  be  on  my  side." 

4.  He  pleads  his  own  dependence  upon  God  as  his  Portion  antl 
Happiness.  "They  have  their  portion  in  this  life,  but  as  for  me, 
(t).15.)  I  am  none  of  them,  I  have  but  little  of  the  world;  Aw 
habeo,  nee  careo,  nee  euro — I  neither  hare^  nor  need,  nor  care  for. 
It  is  the  vision  and  fruition  of  God  that  I  place  my  happiness  in, 
tbat  is  it  I  hope  for,  and  comfort  myself  with  the  hopes  of,  and 
thereby  distingiiisli  my-ielf  from  those  who  have  their  portion  in 
this  life."  Beholding  God's  face  with  satisfaction,  niav  be  consi- 
dered, (1.)  As  our  duty  and  comfort  in  this  world.  We  nmst,  in 
righteousness,  clothed  with  Christ's  richteonsness,  having  a  good 
heart  and  a  good  life,  bv  faith  behold  God's  face,  and  set  liini 
always  before  us;  entertain  ourselves  from  day  to  day  with 
the  contemplation  of  the  beauty  of  the  Lord;  and,  when  we  awake 
every  morning,  we  must  be  satisfied  with  his  I'dieness  set  before 
us  in  his  word,  and  with  his  likeness  stamped  upon  us  by  his 
i^cnewmg  grace.  Our  experience  of  God's  favour  to  us,  and  our 
conformity  to  him,  should  yield  us  more  satisfaction  than  they 
have  whose  belly  is  filled  with  the  delights  of  sense.  (2.)  As  our 
recompense  and  happiness  in  the  other  world;  with  the  prospect 
of  that  he  concluded  the  foregoing  psalm,  and  so  this.  That 
happiness  is  prepared  and  designed  only  for  the  righteous  that 
are  justified  and  sanctified:  they  shall  be  put  in  possession  of  it 
when  they  awake,  when  the  soul  awakes,  at  death,  out  of  its 
slumber  in  the  body,  and  when  the  body  awakes,  at  the  resurrec- 
tion, out  of  its  slumber  in  the  grave.  That  blessedness  will  con- 
sist in  three  things.  [1.]  The  immediate  vision  of  God  and  his 
glory;  I  shall  behold  thy  face;  not,  as  in  this  world,  through  a  glass 
darkly;  the  knowledge  of  God  will  there  be  ))erfected  and  the 
enlarged  intellect  filled  with  it.  [2.]  The  participation  of  his 
likeness;  our  holiness  will  there  be  perfect.  This  results  from 
the  former;  (IJolin,  3.  2.)  When  he  shall  appear,  iie  shall  there- 
fore be  like  him,  for  ive  shall  see  him  as  hr  is.  \  3.]  A  complete 
and  full  satisfaction  resulting  from  all  this;   I  shall  be  satisfied, 


abundantly  satisfied  with  it.  There  is  no  satisfaction  for  a  soul 
hut  in  God,  and  in  his  face  and  likeness,  his  good  will  towards 
us,  and  his  good  work  in  us;  and  even  that  satisfaction  will  iji,» 
be  perfect  till  we  come  to  heaven, 

PSALM  XVIII. 

This  psalm  trc  met  uilh  before  in  the  luslvrij  of  David's  life,  2  Sam.  22.  Thai 
vas  the  first  etlitictt  of  iV,  huv  we  have  it  revived,  altered  a  little,  and  fitted 
for  the  service  of  the  church.  H  is  David'.t  thaiikiu>ii-in)(  for  the  many  ddi- 
vevaiices  God  had  urou):hf  for  him  ;  these  he  desired  aiivaijs  to  preserve  fresh 
in  his  otrn  memory,  and  to  diffuse  and  enlaii  the  knoutedc;e  vf  them.  It  is  an 
admirable  com]msition.  The  poetry  is  very  fine,  the  images  hold,  the  expres- 
sions lofty,  and  every  u'O'd  proper  and  significant ;  but  the  piety  far  exceeds 
the  poclry.  Holy  faith,  and  love,  and  joy,  and  praise,  and  hope,  are  here 
lively,  active,  and  upon  the  icinsr-  I.  He  triumphs  in  God,  r.  1 .  .3.  //.  He 
magnifies  the  deliverances  Gad  had  wrought  fur  him,  t'.4.  .1'.).  ///.  He  lakes 
the  comfort  of  his  integrity,  which  God  hod  thereby  cleared  up,  r.  20..28. 
I]'.  He  gives  to  God  the  glory  of  all  his  achievements,  f.  2"J..42.  V.  He 
encourages  himscU'  uith  the  expectation  o/  it'hat  God  aould  furiktr  do  for 
him  and  his,  v.  43.  .50. 

To  the  chief  musician,  A  psalm  of  David,  the  servant  of  the 
Lord,  who  spake  unto  the  Lord  the  words  of  this  song,  in 
the  day  that  the  Lord  delivered  him  from  the  hand  of  all  his 
enemies,  and  from  the  hand  of  Saul:   and  he  said. 


I 


Strength. 


^VILL  love  thee,  O  Lord,  my 
2.  The  Lord  is  my  lock,  and  my  fortress, 
and  my  deliverer;  my  God,  my  strength,  in  Avhom 
I  will  trust:  my  buckler,  and  the  horn  of  my 
salvation,  a?id  my  high  tower.  3.  I  will  call 
upon  the  Lord,  tr/io  is  worthy  to  be  praised:  so 
shall  I  be  saved  from  mine  enemies.  4.  The 
sorrows  of  death  compassed  me,  and  the  floods 
of  ungodly  men  made  me  afraid.  5.  The  sorrow,s 
of  hell  compassed  nie  about :  the  snares  of  death 
prevented  me.  G.  In  my  distress  I  called  upon 
tiie  Lord,  and  cried  unto  my  God :  he  heard  my 
voice  out  of  his  temple,  and  my  cry  came  before 
liim,  even  into  his  ears.  7.  Then  the  earth  shook 
and  trembled;  the  foundations  also  of  the  hills 
moved  and  were  shaken,  because  he  was  wroth. 
8.  There  went  up  a  smoke  out  of  his  nostrils, 
and  fire  out  of  his  mouth  devoured:  coals  were 
kindled  by  it.  9.  He  bowed  the  heavens  also, 
and  came  down :  and  darkness  tvas  under  his  feet. 
10.  And  he  rode  upon  a  cherub,  and  did  fly:  yea, 
he  did  fly  upon  the  wings  of  the  wind.  11.  lie 
made  darkness  his  secret  place ;  his  pavilion 
round  about  him  ivere  dark  waters  atid  thick 
clouds  of  the  skies.  12.  At  the  brightness  t/iat 
teas  before  him  his  thick  clouds  passed,  haib 
stones  and  coals  of  fire.  13.  The  Lord  also  thun- 
dered in  the  heavens,  and  the  Highest  gave  his 
voice ;  hail-stoues  and  coals  of  fire.  14.  Yea,  he 
sent  out  his  arrows,  and  scattered  them;  and 
he  shot  out  lightnings,  and  discomfited  them. 
15.  Then  the  channels  of  waters  were  seen,  and 
the  foundations  of  the  Morld  were  discovered,  at 
thy  rebuke,  O  Lord,  at  the  blast  of  the  breath  of 
thy  nostrils.  16.  He  sent  from  above,  he  took 
me,  he  drew  me  out  of  many  waters.  17.  He 
delivered  me  from  my  strong  enemy,  and  from 
them  which  hated  me;  for  they  were  too  strong 


PSALMS,  XVIII. 


Thanksgivings 


foi  me.  18.  Tliey  prevented  me  in  the  day  of  my 
calamity  :  but  tht-  Lord  was  my  stay.  19.  He 
brought  me  forth  also  into  a  large  place;  he  de- 
livered me,   because  he  delighted  in  me. 

The  litlr.  "ivfs  us  the  occasion  of  penning  this  psalm;  we  had 
it  before,  (2Sani. -J'i.  1.)  only  here  we  are  told,  that  the  psalm 
was  delivered  Td  the  chief  musician,  or  precentor,  in  the  teniple- 
sonrjs.  Note,  The  private  compositions  of  <;ood  men,  designed 
by  them  for  tlieir  own  use,  may  be  serviceable  to  the  public,  tlint 
others  may  not  only  borrow  light  from  Iheir  candle,  but  heat 
from  their  fire.  Examples  sometimes  teach  better  than  rules. 
And  David  is  here  called  the  senant  of  the  Lord,  as  Moses  was, 
not  only  as  every  good  man  is  God's  servant,  but  because,  with  his 
sceptre,  with  his  sword,  and  \\ilh  his  pen,  he  greatly  promoted 
the  interests  of  God's  kingdom  in  Israel.  It  was  more  his  honour, 
that  lie  was  a  servant  of  the  Lord,  than  that  he  was  king  of  a  great 
kingdom  ;  and  so  he  himself  accounted  it,  (116.  10.)  O  Lord, 
truly  I  am  thy  servant.     In  these  verses, 

I.  He  trinmphs  in  God  and  his  relation  to  him.  The  first 
words  of  the  psalm,  I  irill  love  thee,  O  Lord,  my  Slrenr/th,  are 
here  prefixed  as  the  scope  and  contents  of  the  whole.  Love  to 
God  is  the  first  and  great  commandment  of  the  law,  because  it  is 
the  principle  of  all  our  acceptable  praise  and  obedience;  and  this 
use  we  should  make  of  all  the  mercies  God  bestows  upon  i;s,  our 
hearts  should  thereby  be  enlarged  in  love  to  him.  This  he 
requires,  and  will  accept;  and  we  are  very  ungrateful  if  we 
grudge  him  so  poor  a  return.  An  interest  in  the  person  loved, 
is  the  lover's  delight;  this  string,  therefore,  he  touches,  and  on 
this  he  harps  with  much  pleasure;  (v. 2.)  "The  Lord,  Jehovah, 
is  my  God  ;"  and  then,  "  He  is  my  Rock,  my  Fortress,  all  that  1 
need,  and  can  desire  in  my  present  distress."  For  there  is  that  in 
God,  which  is  suited  to  all  the  exigencies  and  occasions  of  his 
people  that  trust  in  him.  "He  is  my  Rock,  and  Strength,  and 
Fortress;"  that  is,  (1.)  "I  have  found  him  so  in  the  greatest 
dangers  and  difficulties."  (2.)  "I  have  chosen  him  to  be  so, 
disclaiming  all  others,  and  depending  upon  him  alone  to  protect 
me."  Those  that  truly  love  God,  may  thus  triumph  in  him  as 
Iheir's,  and  may  with  confidence  call  upon  him,  v.  3.  This  further 
use  we  should  make  of  (lur  deliverances,  we  nuist  not  only  love 
God  the  better,  but  love  prayer  the  better;  call  vpnn  him  as  long 
as  we  live,  especially  in  liuie  of  trouble,  with  an  assurance,  that 
so  we  shall  be  saved  ;  (or  thus  it  is  written,  Whosoevei-  shall  call 
vpon  the  name  of  the  Lord  xhall  he  saved,   Acts,  2.  21. 

II.  He  sets  himself  to  ninguify  llie  deliverances  God  had  wrought 
for  him,  that  he  mipjit  be  the  more  affected  in  his  returns  of 
praise.  It  is  good  for  us  to  observe  all  the  circumstances  of  a 
mercy,  which  magnify  the  power  of  God  and  his  goodness  to  us 
in  it. 

1.  The  more  imminent  and  threatening  the  danger  was,  out 
of  which  we  were  flelivered,  tiie  greater  is  llie  mercy  of  the 
deliverance.  David  now  remembered  !iow  the  forces  of  his 
enemies  poured  in  upon  him,  which  he  calls  the  floods  of  Belial, 
shoals  of  the  children  of  Belial,  li'.ely  'o  overpower  him  with 
numbers;  they  surrounded  him,  compassed  him  about;  they  sur- 
prised him,  and  bv  that  means  were  very  near  seizing  him,  their 
snares  prevente<l  him;  and  when  without  were  fightings,  within 
were  fears  and  sorrows,  r.4,5.  His  spirit  was  overwhelmed, 
and  he  looked  upon  himself  as  a  lost  ni-.n;   see  116.3. 

2.  The  more  earnest  we  have  born  with  God  for  deliverance, 
and  the  more  direct  answer  it  is  to  our  prayers,  the  more  we  are 
obliged  to  be  thankful.  David's  deliverances  were  so,  r.  6.  David 
•  as  found  a  praying  man,  and  God  was  found  a  praver-hearing 
/>od.  If  we  pray  as  he  did,  we  shall  speed  as  he  did.  Though 
distress  drive  us  to  prayer,  God  will  not  therefore  be  deaf  to  us; 
nay,   being  a  God  of  ))ily,  he  will  be  the  more  ready  to  succour  us. 

3.  The  more  wonderful  (jod's  iip|)earnnces  are  in  any  deliver- 
siice,  the  greater  it  is  :  such  were  the  deliverances  wrought  for 
1)  uid,  in  which  God's  manifestation  of  his  presence  and  glorious 
Kltribulcsismost  magnificenlly  described,  u.  7,  A-c.  Little  appeared 


of  man,  but  much  of  God,  in  these  deliverances.  (1.)  He  ap- 
peared a  God  of  almighty  power ;  for  he  made  the  earth  shaks 
and  tremble,  and  moved  e\'en  the  foundations  of  the  hills,  (r.7.'. 
as  of  old  at  mount  Sinai.  When  the  men  of  the  earth  were  struck 
with  fear,  then  the  earth  might  be  said  to  tremble;  when  the 
great  men  of  the  earth  were  put  into  confusion,  then  the  hillj 
moved.  (2.)  He  shewed  his  anger  and  displeasure  against  the 
enemies  and  persecutors  of  his  people.  He  was  wroth,  v.T.  His 
wrath  smoked,  it  burned,  it  was  fire,  it  was  devouring  fire,  (r.8.) 
and  coals  were  kindled  by  it.  Those  that  by  their  own  sins  make 
themselves  as  coals,  that  is,  fuel  to  this  fire,  will  be  consumed 
by  it.  He  that  ordains  his  arrows  against  the  persecutors, 
sends  them  forth  when  he  pleases,  and  they  are  sure  to  hit  the 
mark,  and  do  execution;  for  those  arrows  are  lightnings,  vA-i. 
(3.)  He  shewed  his  readiness  to  plead  his  people's  cause,  and 
work  deliverance  for  them;  for  he  rode  upon  a  cherub,  and  did 
fly,  for  the  maintaining  of  right  and  the  relieving  of  his  distressed 
servants,  v.\0.  No  opposition,  no  obstruction,  can  be  given  to 
him,  wlio  rides  upon  the  wings  of  the  wind,  who  rides  on  the  hea- 
vens, for  the  help  of  his  people,  and,  in  his  excellency,  on  the  skies. 
(4.)  He  shewed  his  condescension,  in  taking  cognizance  of  David's 
case;  he  bowed  the  heavens  and  came  down;  {v. 9.)  did  not  send 
an  angel,  but  came  himself,  as  one  afflicted  in  the  afflictions  of  his 
people.  (5.)  He  wrapped  himself  in  darkness,  and  yet  commanded 
light  to  shine  out  of  darkness  for  his  people,  Isa.45.15.  He  is 
a  God  that  hideth  himself;  for  he  made  darkness  his  pavilion, 
V.  11.  His  glory  is  invisible,  his  counsels  are  unsearchable, 
and  his  proceedings  unaccountable,  and  so,  as  to  us,  clouds  and 
darkness  are  round  about  him ;  we  know  not  the  way  that  he 
takes,  even  when  he  is  coming  towards  us  in  ways  of  mercy;  but 
when  his  designs  are  secret,  they  are  kind  ;  for  though  he  hide 
himself,  he  is  the  God  of  Israel,  the  Saviour.  And,  at  his 
lirightncss,  the  thick  clouds  pass;  (v. 12.)  comfort  returns,  the 
face  of  affairs  is  changed,  and  that  which  was  gloomy  and 
threatening  becomes  serene  and  pleasant. 

4.  The  greater  the  difficulties  are  that  lie  in  the  way  of  deli- 
verance, the  more  glorious  the  deliverance  is.  For  the  rescuing  of 
David,  the  waters  were  to  be  divided  till  the  very  channels  were 
seen  ;  the  earth  was  to  be  cloven  till  the  very  foundations  of  it 
were  discovered,  v.  15.  There  were  waters  deep  and  niauv, 
waters  out  of  which  he  was  to  be  drawn,  («.  16.)  as  Moses,  who 
had  his  name  from  being  drawn  out  of  the  vater  literally,  as 
David  was  figuratively.  His  enemies  were  strong,  and  Ihev  hated 
him  ;  had  he  been  left  to  himself,  they  had  been  too  strong  for 
him,  r.  17.  And  they  were  too  quick  for  him;  for  they  prevented 
him  in  the  day  of  his  calamity,  d.  18.  But,  in  the  midst  of  his 
troubles,  the  Lord  was  his  Stay,  so  that  he  did  not  sink.  Note, 
God  will  not  only  deliver  his  people  out  of  their  troubles  in  due 
time,  but  he  will  sustain  them  and  bear  them  up  under  their 
troubles,   in  the  mean  time. 

5.  That  which  especially  magnified  the  deliverance,  was,  that 
his  comfort  was  the  fruit  of  it,  and  God's  favour  was  the  root  and 
fountain  of  it.  (1.)  It  was  an  introduction  to  his  preferment, 
v.lU.  "  Lie  brought  me  forth  also  out  of  my  straits  into  a  large 
place,  where  I  had  room,  not  only  to  turn,  but  to  thrive,  in." 
(2.)  It  was  a  token  of  God's  favour  to  him,  and  that  made  it 
doubly  sweet;  "He  delivered  me,  because  he  delighted  in  me,  not 
for  my  nierit,  but  for  his  own  grace  and  good-will."  Compare 
this  will".  2Sam.l5.26.  If  he  thus  say,  I  haveno  delight  in  thee, 
here  I  am.  We  owe  our  salvation,  that  great  deliverance,  to  the 
delight  (iod  had  in  the  Son  of  David,  in  whom  he  has  declared 
hinisclf   lo  be  well-pleased. 

Ill  singing  this,  we  mii^t  triuin])h  in  God,  and  trust  in  him: 
and  we  may  apply  it  to  Christ  the  Son  of  David  ;  the  sorrows  of 
death  surrounded  him,  in  his  distress  he  prayed,  (Heb.  5.  7.)  God 
made  the  earth  to  shake  and  tremble,  and  the  rocks  to  cleave,  and 
brought  him  out,  in  his  resurrection,  into  a  large  place,  becaus* 
he  delighted  in  him  and  in  his  undertaking. 

20.  The  Lord  rewarded  me  according  to  mj 
righteousness;  according  to  the  rlennness  of  my 


PSALMS.  XVIII. 


Devout  Confidence 


nands  hath  he  recompensed  uie.  21.  For  I  have 
kept  the  ways  of  the  Lord,  and  have  not  wickedly 
departed  from  my  God.  22.  For  all  his  judgments 
verc  before  me,  and  I  did  not  put  away  his  statutes 
from  me.  23.  I  was  also  upright  before  him,  and 
I  kept  myself  from  mine  iniquity.  24.  Therefore 
hath  the  Lord  recompcrsed  me  according  to  my 
righteousness,  according  to  the  cleanness  of  my 
hands  in  his  eyesight.  25.  With  the  merciful 
thou  wilt  shew  thyself  merciful;  with  an  upright 
man  thou  wilt  shew  thyself  upright;  26.  With  the 
pure  thou  wilt  shew  thyself  pure;  and  with  the 
froward  thou  wilt  shew  thyself  froward.  27.  F'or 
thou  wilt  save  the  afflicted  people;  but  wilt  bring 
down  high  looks.  28.  For  thou  wilt  light  my 
candle:  the  Lord  my  God  will 
darkness. 


enUghten 


my 


Here, 

1.  David  reflects,  with  comfort,  upon  his  own  integrity,  and 
rejoices  in  the  testimony  of  his  conscience,  that  he  had  had 
his  conversation  in  godly  sincerity,  and  not  with  fleshly  wisdom, 
2  Cor.  1, 12.  His  deliverances  were  an  evidence  of  this,  and  this 
was  the  great  comfort  of  his  deliverances.  His  enemies  had 
misrepresented  him,  and  perhaps,  when  his  troubles  continued 
long,  he  began  to  suspect  himself;  but,  when  God  visibly  took  his 
part,  he  had  botli  the  credit  and  the  comfort  of  his  righteousness. 
(1.)  His  deliverances  cleared  his  innocency  before  men,  and  ac- 
quitted him  from  those  crimes  which  he  was  falsely  accused  of. 
This  he  calls  rewarding  him  according  to  Ids  righteousness, 
(t).20, 24.)  determining  the  controversy  be'.ween  him  and  his  ene- 
mies, according  to  the  justice,  of  his  cause,  and  the  cleanness  of  his 
hands,  from  that  sedition,  treason,  and  rebellion,  with  which  he  was 
charged.  He  had  often  appealed  to  God  concerning  his  innocency; 
and  now  God  had  given  judgment  upon  the  appeal,  (as  he  always 
will,)  according  to  equity.  (2.)  They  confirmed  the  testitnony  of 
his  own  conscience  for  him,  which  he  here  rc\ie\vs  vith  a  great 
deal  of  pleasure,  r.21 .  .23.  His  own  heart  knows,  and  is  ready 
to  attest  it,  [1.]  That  he  had  kept  firm  to  his  duty,  and  had  not 
departed,  not  wickedly,  not  wilfully  departed,  from  his  God. 
They  that  forsake  the  ways  of  the  Lord  do,  in  effect,  de])ari  from 
their  God,  and  it  is  a  wicked  thing  to  do  so.  But  though  wo  pre 
conscious  to  ourselves  of  many  a  stumble,  and  many  a  false  slep 
taken,  yet,  if  we  recover  ourselves  by  repentance,  and  go  on  in 
the  way  of  our  duty,  it  shall  not  be  construed  info  a  departure,  for 
it  is  not  a  wicked  departure,  from  our  God.  [2.]  That  he  had 
kept  his  eye  upon  the  rule  of  God's  commands;  (i-.  22.)  "  All  his 
judgments  ivcre  before  me;  and  I  had  a  respect  to  them  all,  de- 
spised none  as  little,  disliked  none  as  hard  ;  but  made  it  my  care 
and  business  to  conform  to  them  all.  His  statutes  I  did  not  put 
awav  from  nie,  out  of  my  sight,  out  of  my  mind,  hut  kept  my  eve 
always  upon  them,  and  did  not  as  those  who,  because  they  would 
ijuit  the  ways  of  the  Lord,  desire  not  the  knowledge  of  those  wavs." 
[3.]  That  he  had  kept  himself  from  his  iniquity,  and  thereby  had 
npproved  himself  upright  before  God.  Constant  care  to  abstain 
from  that  sin,  whatever  it  be,  which  most  easily  besets  us,  and  to 
niortifv  the  habit  of  it,  will  be  a  good  evidence  for  us,  that  we 
are  upright  before  Ciod.  As  Da\id's  deliverances  cleared  his 
integrity,  so  did  the  exaltation  of  Christ  clear  his,  and  for  ever 
roll  away  the  reproach  that  was  cast  upon  him;  and  therefore  he 
ii  said  to  he  justified  in  the  Spirit,  iTim.  3. 16. 

2.  He  takes  occasion  thence  to  lay  down  the  rules  of  God's  go- 
\ernment  and  judgment,  that  we  may  know  not  only  what  God 
expects  from  us,  but  what  we  may  expect  from  him,  r.  25,  20. 
(1.)  Those  that  shew  mercv  to  others,  (even  they  need  mercy,  and 
cannot  depend  upon  the  merit,  no  not  of  their  works  of  mercy,) 
snail  find  mercy  whh  God,  Matth.  5.  7.     (2.)  Those  that  are  faith- 


ful to  their  covenants  svitli  God,  and  the  relations  wherein  tiiev 
stand  to  hiui,  shall  find  him  all  that  to  them  which  he  has  pio- 
niised  to  be.  Wherever  God  finds  an  upright  man,  he  will  |je 
found  an  upright  God.  (3.)  Those  that  serve  God  with  a  pure 
conscience,  shall  fh)d  that  the  words  of  the  Lord  are  pure  words, 
very  sure  to  be  depended  oi],  and  very  sweet  to  be  delighted  in. 
(4.)  Those  that  resist  God,  and  walk"contrary  to  him,  shall  find 
that  he  will  resist  them,  and  walk  contrary  to  them,  Lev.  20. 
21,  24. 

3.  Hence  he  speaks  comfort  to  the  humble;  "  Thou  wilt  save 
the  afflicted  people,  that  arc  wronged  and  bear  it  patiently:'  but 
he  speaks  terror  to  the  proud  ;  "  Thou  wilt  bring  down  hio-ii  looks, 
that  aim  high,  and  expect  great  things  for  themselves,  and  look 
with  scorn  and  disdain  upon  the  poor  and  pious:"  and  he  speaks 
encouragement  to  himself;  "  Thou  wilt  light  viy  candle;  thou 
wilt  revive  and  comfort  my  sorrowful  spirit,  and  not  leave  me  me- 
lancholy ;  thou  wilt  recover  me  out  of  my  troubles,  and  restore  me 
to  peace  and  prosperity;  thou  wilt  make  my  honour  bright,  which 
is  now  eclipsed  ;  thou  wilt  guide  my  way,  and  make  it  plain  before 
me,  that  I  may  avoid  the  snares  laid  for  me;  thou  wilt  light  my 
candle  to  work  by,  and  give  me  an  oj)portunity  of  serving  thee, 
anrl  the  interests  of  thy  kingdom  among  men.'' 

Let  those  that  walk  in  darkness,  and  labour  under  many  dis- 
couragements, in  singing  tlsesc  verses,  encourage  themselves,  that 
God  himself  will  be  a  Light  to  them. 

29.  For  by  thee  I  have  run  through  a  troop  ; 
and  by  my  God  have  I  leaped  over  a  wall.  30.  As 
for  God,  his  way  is  perfect :  the  word  of  the  Lord 
is  tried  :  he  i$  a  buckler  to  all  those  that  trust  in 
him.  3L  For  who  is  God  save  the  Lord?  or  who 
is  a  rock  save  our  God  .'  32.  It  is  God  that  girdeth 
me  with  strength,  and  maketh  my  way  perfect. 
33.  He  maketli  my  feet  like  hinds'  /^e^,  and  setteth 
me  upon  my  high  places.  34.  He  teacheth  my 
hands  to  war,  so  that  a  bow  of  steel  is  broken  by 
mine  arms.  35.  Thou  hast  also  given  me  the  shield 
of  thy  salvation:  and  thy  right  hand  hath  holden 
me  up,  and  thy  gentleness  hath  made  me  great. 
36'.  Thou  hast  enlarged  my  steps  under  me,  that 
my  feet  did  not  slip.  37.  I  have  pursued  mine 
enemies,  and  overtaken  them :  neither  did  I  turn 
again  til!  they  were  consumed.  38.  I  have  Mound- 
ed  them,  that  they  were  not  able  to  rise:  they  are 
fallen  under  my  feet.  39.  For  thon  hast  girded  me 
with  strength  unto  the  battle  :  thou  hast  subdued 
under  me  tliose  that  rose  up  against  me.  40.  Thou 
hast  also  given  me  the  necks  of  mine  enemies; 
that  I  might  destroy  them  that  hate  nie.  41.  They 
cried,  but  tliere  ictts  none  to  save  f/iem:  even  unto 
the  Lord,  bat  he  answered  lliem  not.  42.  Then 
did  I  beat  them  small  as  the  dust  before  the  wind: 
I  did  cast  ihem  out  as  the  dirl  in  the  streets.  43. 
Thou  hast  delivered  me  from  the  strivings  of  the 
people;  and  thou  hast  made  me  the  head  of  the 
heathen  :  a  people  w/iom  I  have  not  known  shall 
serve  me.  44.  As  soon  as  they  hear  of  me,  they 
shall  obey  me:  the  strangers  shall  submit  them- 
selves unto  me.  45.  The  strangers  shall  fade  away, 
and  be  afraid  out  of  their  close  places.  46.  The 
Lord  liveth,  and  blessed  be  my  rock;  and  let  the 
God  of  mv  salvation  be  exalted.     47.  //  is  God 


PSALMS,  XVIII. 


MiTcicj  lecull.iclecj. 


that  avengetli  mo,  aiul  subclneth  the  people  under 
me.  48.  He  deliverelh  mo  from  mine  enemies  : 
yea,  thou  liftest  me  up  above  those  that  rise  up 
against  me:  thou  hast  delivered  me  from  the  vio- 
lent man.  49.  Therefore  will  I  give  thanks  unto 
thee,  O  Lord,  among  the  heathen,  and  sing 
praises  unto  thy  name.  50.  Great  deliverance 
giveth  he  to  his  king;  and  sheweth  mercy  to  his 
anointed,  to  David,  and  to  his  seed  for  evermore. 

In  these  verses, 

I.  David  looks  back,  with  thankfulness,  upon  the  great  things 
which  God  had  done  for  him;  he  had  not  only  wrought  deliver- 
ance for  hira,  but  had  given  him  victory  and  success,  and  made 
him  triumph  over  those  who  thought  to  have  triumphed  over  him. 
When  we  set  ourselves  to  praise  God  for  one  mercy,  we  must  be 
led  by  that  to  observe  the  many  more  with  whicli  we  have  been 
compassed  about,  and  followed,  all  our  days.  Maiiv  things  had 
contributed  to  David's  advancement,  and  he  owns  the  hand  of  God 
in  them  all,  to  teach  us  to  do  likewise,  in  reviewing  the  several 
steps  by  which  we  have  risen  to  our  prosperity.  1.  God  had  given 
him  all  his  skill  and  understanding  in  military  affairs,  which  he  was 
not  bred  up  to,  nor  designed  for;  his  genius  leading  hira  more  to 
music  and  poetry,  and  a  contemplative  life ;  He  teorhes  my  hands 
to  war,  V.  34.  2.  God  had  given  him  bodily  strength  to  go 
through  the  business  and  fatigue  of  war ;  God  girded  him  irith 
strength,  {v.  32,  39.)  to  that  degree,  that  he  could  break  even  a 
bow  of  steel,  v.  34.  What  service  God  designs  men  for,  he  will 
be  sure  to  fit  them  for.  3.  God  had  likewise  given  him  great 
swiftness,  not  to  flee  from  the  enemies,  but  to  fly  upon  them  ; 
{v.  33.)  He  ?nakes  my  feet  like  hinds'  feet,  v.  36.  "  Thou  hast 
enlarged  my  steps  iinder  me  ;  but"  (whereas  those  that  take  large 
steps,  are  apt  to  tread  awry)  "  my  feet  did  not  slip."  He  was 
so  swift  that  he  pursued  his  enemies  and  overtook  them,  v.  37. 
4.  God  had  made  him  very  bold  and  daring  in  his  enterprises,  and 
given  him  spirit  proportionable  to  his  strength.  If  a  trciop  stood  in 
his  way,  he  made  nothing  of  running  through  them;  if  a  wall,  he 
made  nothingof  leaping  over  it ;  (v.  29.)  if  ramparts  and  bulwarks, 
he  soon  mounted  them  ;  and,  by  divine  assistance,  set  his  feet  upon 
the  high  places  of  the  enemv,  v.  33.  5.  God  had  protected  him, 
and  kept  him  safe,  in  the  midst  of  the  gi'calest  perils  ;  manv  a  time 
he  put  his  life  in  his  hand,  and  ^e\  it  was  wonderfullv  preserved  ; 
"  Thou  hast  given  me  the  shield  rf  thy  salvation,  (i'.35.)  and  that 
has  compassed  me  on  every  side  :  by  that  I  have  been  delivered 
from  the  strivings  of  the  people  V  ho  aip'.ed  at  my  destruction,  (u.  43.) 
particularly  from  the  violent  man,"  (v.  40.)  Saul,  who  more  than 
once  threw  a  javelin  at  him.  6.  God  had  prospered  and  suc- 
ceeded him  in  his  designs;  he  it  was  that  made  his  way  perfect, 
(i-.32.)  and  it  was  his  right-hand,  that  held  him  up,  ii.35.  7.  God 
had  given  him  victory  over  his  enemies,  the  Philistines,  Moabites, 
Ammonites,  and  all  that  fought  against  Israel:  those  especially  he 
means,  yet  not  excluding  the  house  of  Saul,  which  opposed  his 
coming  to  the  crown,  and  the  partisans  of  Absalom  and  Sheba, 
who  would  have  deposed  him.  He  enlarges  much  upon  the  good- 
ness of  God  to  him  in  defeating  his  enemies,  attributing  his  victo- 
ries, not  to  his  own  sword  or  bow,  or  the  valour  of  his  mighty  men, 
but  to  the  favour  of  God;  I  pursued  them,  (^^  37.)  I  wounded 
them,  (v.  30.)  for  thou  hast  girded  me  with  strength,  (v.S9.)  else 
1  could  Milt  have  done  it.  All  the  praise  is  ascribed  to  God  ;  Thou 
hast  subdued  them  vnder  me,  v.  39.  Thou  hast  given  me  their 
necks,  (('.40.)  not  only  to  trample  upon  them,  (as  Josh.  10.24.) 
but  to  cut  them  off.  Even  those  who  hated  David  whom  God 
loved,  and  were  enemies  to  the  Israel  of  God,  in  their  distress, 
cried  unto  the  Lord,  but  in  vain,  he  answered  them  not.  How 
could  they  expect  he  should,  when  it  was  he  whom  thev  fouo-ht 
against?  And  when  he  disowned  them,  (as  he  will  all  those  that 
act  against  his  people,)  no  other  succours  could  st.iiid  them  in 
utead;  There  was  none  to  save  them,  r.  41.  Those  whom  God 
has  abar.doned  arc  easily  vanquished  ;    Then  did  T  licat  them  small 


asihedust,  r.42.  But  those  whose  cause  is  just  he  avenges,  (y.47.) 
and  those  whom  he  favours  will  certainly  lie  lifted  vp  above  those 
that  rise  up  against  them,  v.  40.  8.  God  had  raised  him  to  the 
throne,  and  not  only  delivered  him  and  kept  him  alive,  but  dig- 
nified him  and  made  him  great ;  (v.  35.)  Thy  gentleness  has  in- 
creased me:  thy  discipline  and  instruction ;  so  some.  The  good 
lessons  David  learned  in  his  affliction  prepared  him  for  the  dig- 
nity and  power  that  were  intended  him;  and  the  lessening  of  him 
helped  very  much  to  grcaten  him.  God  made  him  not  only  a 
great  conqueror,  but  a  great  ruler ;  Thou  hast  made  me  the  head  nj 
the  heathen;  (y.  43.)  all  the  neighbouring  nations  were  tributaries 
to  him.  See  2Sam.0.  6, 11.  In  all  this,  David  was  a  type  of 
Christ,  whom  the  Father  brought  safely  through  his  conflicts  with 
the  powers  of  darkness,  and  made  victorious  over  them,  and  gave 
to  be  Head  over  all  things  to  his  church,  which  is  his  body. 

It.  David  looks  up,  with  humble  and  reverent  adorations  of  the 
divine  glory  and  perfection  ;  when  God  had,  by  his  providence, 
magnified  him,  he  endeavours,  with  his  pinises,  to  magnify  God, 
to  bless  hira  and  exalt  him,  r.46.  He  gives  honour  to  him,  1.  As 
a  living  God ;  The  Lord  liveth,  v.  AG.  We  had  our  lives  at  first 
from,  and  we  owe  the  continuance  of  them  to,  that  God  who  has 
life  in  himself,  and  is  therefore  fitly  called  the  living  God.  The 
gods  of  the  heathen  were  dead  gods;  the  best  friends  we  have 
among  men  are  d-\iiig  friends;  but  God  lives,  lives  for  ever,  and 
will  not  fail  those  that  trust  in  him,  but,  because  he  lives,  they 
shall  live  also;  for  he  is  their  Life.  2.  As  a  finishing  God;  .'Vs 
for  God,  he  is  not  only  perfect  himself,  but  his  way  is  perfect, 
V.  30.  He  is  known  by  his  name  Jehovah,  (Exod.  6.  3.)  a  God  per- 
forming and  perfecting  what  he  begins,  in  providence  as  well  as 
creation,  Gen. 2.1.  If  it  was  God  that  made  David's  way  perfect, 
(v.  32.)  much  more  is  his  own  so.  There  is  no  flaw  in  God's 
works,  nor  anv  fault  to  be  found  willi  what  he  does,  Eccl.  3.  14. 
And  what  he  undertakes  he\\ill  so  through  with,  whatever  diffi- 
culties lie  in  the  way  ;  what  God  begins  to  build,  he  is  able  to 
finish.  3.  As  a  faithfid  God  ;  The  word  rf  the  Lord  is  tried.  "  J 
have  tried  it,"  (says  Da\iil,)  "  and  it  has  not  failed  me."  All  the 
saints,  in  all  ages,  ha\  e  tried  it,  and  it  ne\  er  failed  any  that  trusted 
in  it.  It  -s  tried  as  silver  is  tried,  refined  from  all  such  mixture 
and  al'ay  as  lessen  the  value  of  men's  words.  David,  in  Gcd's  pro- 
vidences concerning  him,  takes  notice  of  the  performance  of  his 
promises  to  him,  which,  as  it  puts  sweetness  into  the  providence, 
so  it  ])uts  honour  upon  the  promise.  4.  As  the  Protector  and 
Defender  of  his  people.  David  had  found  him  so  to  him;  "  He  is 
the  God  of  my  salvation,  (v.4G.)  by  whose  power  and  grace  I  am, 
and  hope  to  be,  saved;  but  not  of  mine  only;  he  is  a  Buckler  ic 
all  those  that  trust  in  him  ;  (i'.30.)  he  shelters  and  protects  them 
all,  is  both  able  and  ready  to  do  so."  .5.  As  a  non-such  in  all  this  ; 
(v.  31.)  There  is  a  God,  and  who  is  God,  save  Jehovah  ?  That  God 
is  a  Rock,  for  the  support  and  shelter  of  his  faithful  worshippers; 
and  who  is  a  Rock,  save  our  God  ?  Thus  he  not  only  gives  glory 
to  God,  but  encourages  his  own  faith  in  him.  Note,  (1.)  Who- 
ever pretend  to  be  deities,  it  is  certain  that  there  is  no  God, 
save  the  Lord  ;  all  others  are  counterfeits,  Isa.  44.  8.  Jer.  10.10. 
(2.)  Whoever  pretend  to  be  our  felicities,  there  is  no  Rock,  save 
our  God  ;   none  that  we  can  depend  upon  to  make  us  happy. 

III.  David  looks  forward,  with  a  believing  hope  that  God  woidd 
still  do  him  good.  He  promises  himself,  1.  That  his  enemies 
should  be  completely  subdued,  and  that  those  of  them  that  yet  re- 
mained should  be  made  his  footstool.  That  his  government  should 
be  extensive,  so  that  even  a  people  whom  he  had  not  known 
should  serve  him,  «.  43.  That  his  conquests,  and,  consequently, 
his  acquests,  should  be  easy ;  As  soon  as  they  hear  of  me,  they  shall 
obey  me,  jj.  44.  And  that  his  enemies  should  be  convinced  that 
it  was  to  no  purpose  to  oppose  him ;  even  those  that  are  retired  to 
their  fastnesses  shall  not  trust  to  them,  but  be  afraid  out  of  their 
close  places,  having  seen  so  much  of  David's  wisdom,  courage, 
and  success.  Thus  the  Son  of  David,  though  he  sees  not  yet  all 
things  pul  under  him,  vet  knows  he  shall  reign  till  all  opposing 
rule,  priniipality,  and  power,  shall  be  quite  put  down.  2.  Thai 
his  seed  should  be  for  ever  continued  in  the  Messiah,  who,  ho 
foresaw,  should  come  from  his  loins,  r.  50.     He  shews  mercy  to 


[ 


PSALMS,  XVIII,  XIX. 


God's  Glory  in  the  Crealion. 


his  anointed,  his  Messiah,  to  David  himself,  the  anointed  of  the 
God  of  Jacob  in  the  type,  and  to  his  seed  for  evermore.  Hesaith 
not  unto  seeds,  as  of  many,  but  to  his  Seed,  us  of  one,  that  is 
Christ,  Gal.  3. 16.  It  is  he  only  that  siiall  rcisfn  for  ever,  and  of 
the  increase  of  whose  government  and  peace  there  shall  he  no  end. 
Christ  is  called  David,  Hos.  3.  5.  God  has  called  him  his  King, 
2.  G.  Great  deliverance  God  docs  give,  and  will  give,  to  him, 
and  to  his  church  and  people,  here  called  his  seed  for  evermore. 

In  singing  these  verses,  we  ranst  give  God  the  glory  of  the  vic- 
tories of  Christ  and  his  church  hitherto,  and  of  all  the  deliverances 
and  advancements  of  the  gospel-lungdom  ;  and  encourage  our- 
selves and  one  another  with  with  an  assurance,  that  the  church 
militant  will  be  shortly  triumphant,  will  be  eternally  so. 

PSALM  XIX. 

There  are  two  excellent  books  tchich  the  ^reat  God  has  published  for  the  instruc- 
tion and  edification  of  llie  children  of  men;  this  psalm  treats  of  them  both, 
and  recommends  them  both  to  our  diligent  study.  I.  The  book  of  the  creatures, 
in  which  we  maij  easily  read  the  potn  r  and  Godhead  of  the  Creator,  v.  1 .  .6. 
//.  The  book  of  the  scriptures,  which  makes  known  to  us  the  will  of  God 
concerning  our  duty.  He  shews  the  e.rcellency  and  usefulness  of  titat  book, 
(».7.  .11.)  and  then  teaches  us  how  to  improre  it,  r,  12.  .14. 

To  the  chief  musician.     A  psalm  of  David. 


1 


THE  heavens  declare  the  glory  of  God;  and 
the   firmament  sheweth   his  handy-work. 


2.  Day  nnto  day  uttereth  speech,  and  night  unto 
night  sheweth  knowledge.  3.  There  is  no  speech 
nor  language,  where  their  voice  is  not  heard. 
4.  Their  line  is  gone  out  through  all  the  earth, 
and  their  words  to  the  end  of  the  world.  In  them 
hath  he  set  a  tabernacle  for  the  sun,  5.  Which  is 
as  a  bridegroom  coming  out  of  his  chamber,  and 
rejoiceth  as  a  strong  man  to  run  a  race.  6.  His 
going  forth  is  from  the  end  of  the  heaven,  and  his 
circuit  unto  the  ends  of  it 
hid  from  the  heat  thereof. 


and  there  is  nothing 


From  the  things  that  are  seen  every  day  by  all  the  world,  the 
psalmist,  in  these  verses,  leads  us  to  the  consideration  of  the  invi- 
sible things  of  God,  whose  being  appears  incontestably  evident, 
and  whose  glory  shines  transccndently  bright,  in  the  visible 
heavens,  the  structure  and  beauty  of  them,  and  the  order  and 
influence  of  the  heavenly  bodies.  This  instance  of  the  divine 
power  serves  not  only  to  shew  the  folly  of  atheists,  who  see  there 
is  a  heaven,  and  yet  say,  "There  is  no  God  ;"  who  see  the  effect, 
and  yet  say,  "  There  is  no  cause  ;"  but  to  shew  the  folly  of  ido- 
laters also,  and  the  vanitv  of  their  imagination,  who,  though  the 
heavens  declare  the  glory  of  Ciod,  yet  gave  that  glorv  to  the  lights 
of  heaven,  which  those  very  lights  directed  them  to  give  to  God 
only,  the  Father  of  lights.     Now  observe  here, 

I.  What  that  is  which  the  creatures  notify  to  us:  thevare  many 
ways  useful  and  serviceable  to  us,  but  in  nothing  so  much  as  in  this, 
that  they  declare  the  glory  of  God,  by  shewing  his  handv-works, 
u.l.  They  plainly  speak  themselves  to  be  God's  handv-works; 
for  they  could  not  exist  from  eternity,  all  succession  and  motion 
must  have  had  a  beginning;  they  could  not  make  themselves,  that 
is  a  contradiction;  thev  C(mld  not  be  produced  bv  a  casual  hit  nf 
atoms,  that  is  an  absurdity,  fit  rather  to  be  bantered  than  reasoned 
with:  therefore  they  must  have  a  Creator,  who  can  he  no  other 
than  an  Eternal  Mind,  infinitely  wise,  powerful,  and  good.  Thus 
it  appears  they  are  God's  works,  the  work  of  his  fingers,  (8.  3.) 
and  therefore  they  declare  his  glory.  From  the  excellency  of  the 
work,  we  may  easily  infer  the  infinite  perfection  of  its  great  Author. 
From  the  brightness  of  the  heavens,  we  may  collect  that  the  Cre- 
ator is  Li^ht ;  their  vastness  of  extent  bespeaks  his  immensity; 
their  hciiihl  his  transcendency  and  sovereignty  ;  their  influence  upon 
this  earth,  his  dominion  and  providence,  and  universal  beneficence : 
^0L.  II.  78 


and  all  declare  his  almighty  power,  by  which  they  were  at  first 
made,  and  continue  to  this  day,  according  to  the  ordinances  that 
were  then  settled. 

II.   What  are  some  of  those  things  which  notify  this? 

1.  The  heavens  and  the  firmament :  the  vast  expanse  of  air  and 
ether,  and  the  spheres  of  the  planets,  and  fixed  stars.  Man  has 
this  advantage  aljove  the  beasts,  in  the  structure  of  his  body,  that, 
whereas  they  arc  made  to  look  downward,  as  their  s|)irils  must  go, 
he  is  made  erect,  to  look  upward,  because  u|)war(l  his  sj)irit  must 
shortly  go,  and  his  thoughts  should  now  rise. 

2.  The  constant  and  regular  succession  of  dav  and  night  ;  (v.  2.) 
Day  unto  day,  and  night  nnto  night,  speak  the  glory  of  that  God 
who  first  divided  between  the  light  and  the  darkness,  and  has,  from 
the  beginning  to  this  day,  preserved  that  established  order  without 
variation,  according  to  God's  covenant  «ilh  Noah,  (Gen.  (J.  22.) 
that,  while  the  earth  7-eniains,  day  and  night  shall  not  cease;  to 
which  covenant  of  providence,  the  covenant  of  grace  is  compared 
for  its  stability,  Jer. -33.  20. — 31.. 35.  The  counterchanging  of 
day  and  night,  in  so  exnct  a  method,  is  a  great  instance  of  the 
power  of  God,  and  calls  us  to  observe,  that,  as  in  the  kingdom  of 
nature,  so  in  that  of  providence,  he  forms  the  light,  and  creates 
the  darkness,  (Isa.45.  7.)  and  sets  the  one  over-against  the  other. 
It  is  likewise  an  instance  of  his  goodness  to  man;  for  he  makes  the 
outgoings  of  the  morning  and  evening  to  rejoice,  65.  8.  He  not 
only  glorifies  himself,  but  gratifies  us,  by  this  constant  revolution; 
for,  as  the  light  of  the  morning  befriends  the  business  of  the  day, 
so  the  shadows  of  the  evening  befriend  the  repose  of  the  nierht; 
every  day  and  every  night  speak  the  goodness  of  God,  and  when 
they  have  finished  their  testimony,  leave  it  to  the  next  day,  to  the 
next  night,  to  say  the  same. 

3.  The  light  and  influence  of  the  sun,  do,  in  a  special  manner, 
declare  the  glory  of  God;  for,  of  all  the  heavenly  bodies,  that  is 
the  most  conspicuous  in  itself,  and  most  useful  to  this  lower  world, 
which  would  be  all  dungeon,  and  all  desert,  without  it.  It  is  not 
an  improbable  conjecture,  that  David  penned  this  psalm  when  he 
had  the  rising  sun  in  view,  and  from  the  brightness  of  it  took  oc- 
casion to  declare  the  glory  of  God.  Concerning  the  sun,  observe 
here,  (1.)  The  place  appointed  him:  in  the  heavens  God  has  set 
a  tabernacle  for  the  sun.  The  heavenly  bodies  are  called  hosts  of 
heaven,  and  therefore  are  fitly  said  to  dwell  in  tents,  as  soldiers  in 
their  encampments:  the  sun  is  said  to  have  a  tabernacle  set  him, 
not  only  because  he  is  in  continual  motion,  and  never  has  a  fixed 
residence,  but  because  the  mansion  he  has  will,  at  the  end  of  time, 
be  taken  down  like  a  tent,  when  the  heavens  shall  be  rolled  to- 
gether like  a  scroll,  and  the  sun  shall  be  turned  into  darkness. 
( 2.)  The  course  assigned  him  :  that  glorious  creature  was  not  made 
to  be  idle,  but  his  going  forth  (at  least,  as  it  appears  to  our  eye) 
is  from  one  point  of  the  heavens,  and  his  circuit  thence  to  ihe 
opposite  point,  and  thence  (to  complete  his  diurnal  revolution)  to 
the  same  point  again ;  and  this  with  such  steadiness  and  constancy, 
that  we  can  certainly  foretell  the  hour  and  the  minute  at  which  the 
sun  will  rise  at  such  a  place,  any  day  to  come.  (3.)  The  bright- 
ness wherein  he  appears:  he  is  as  a  bridegroom  coming  out  of  his 
chamber,  richly  dressed  up  and  adorned,  as  fine  as  hands  can 
make  him,  looking  ()leasantly  himself,  and  making  all  about  him 
pleasant ;  for  the  friend  nf  the  bridegroom  rejoices  greatly  to  hear 
the  bridegroom's  voire,  .lohn,  3. 29.  (4.)  The  cheerfulness 
wherewith  he  makes  his  tour:  though  it  seems  avast  round  which 
he  has  to  walk,  and  he  has  not  a  moment's  rest,  yet,  in  obedience 
to  the  law  of  his  crealion,  and  for  the  service  of  man,  he  not  only 
does  it,  but  does  it  with  a  great  deal  of  pleasure,  and  rejoices  as  a 
strong  man  to  run  a  race.  With  such  satisfaction  did  Christ,  the 
Sun  of  righteousness,  finish  the  work  that  was  given  him  to  f](>. 
(5.)  His  universal  influence  on  this  earth  :  there  is  nothing  hid 
from  the  heat  thereof,  no  not  metals  in  the  bowels  of  the  earth, 
which  the  sun  has  an  influence  upon. 

HI.  To  whom  this  declaration  is  made  of  the  glory  of  God  ;  it 
is  made  to  all  parts  of  the  world  ;  (r.  3, 4.)  Theie  is  no  speech  nor 
language,  (no  nation,  for  the  nations  were  divideil  after  their 
toiignes,  Gen.  10.  31,  .32.)  where  their  voice  is  not  heard.  Their 
line  is  gone  through  nil  the  earth,  (the  cqi:iiiuclial  line  suppo8c,)and 


PSALMS,  XIX. 


The  Excellency  of  the  Scriptures. 


with  it,  their  words  to  the  end  of  the  ivorld,  proclaiming  the  eternal 
power  of  the  God  of  nature,  v.  4.  The  aposlle  uses  this  as  a 
reason  why  the  Jews  should  not  be  angry  with  him  and  others  for 
preaching  the  gospel  to  the  Gentiles,  because  God  had  already 
made  himself  iuiown  to  the  Gentile  world  by  the  works  of  creation, 
and  left  not  himself  without  witness  among  them,  (Rom.  10.18.) 
so  that  they  were  without  excuse,  if  they  were  idolaters,  Rom.  1. 
20,  21.  And  those  were  without  blame,  who,  by  preaching  the 
gospel  to  them,  endeavoured  to  turn  them  from  their  idolatry.  If 
God  used  these  means  to  prevent  their  apostacy,  and  they  proved 
ineffectual,  the  apostles  did  well  to  use  other  means  to  recover 
them  from  it.  They  have  no  speech  or  language,  (so  some  read 
it,)  and  yet  their  voice  is  heard.  All  people  may  hear  these 
natural  inmiortal  preachers  speak  to  them,  in  their  own  tongue, 
the  wonderful  works  of  God. 

In  singing  these  verses,  we  must  give  God  the  glory  of  all  the 
comfort  and  benefit  we  have  by  the  lights  of  heaven,  still  looking 
above  and  beyond  them  to  the  Sun  of  righteousness. 

7.  The  law  of  the  Lord  is  perfect,  converting 
the  soul:  the  testimony  of  the  Lord  is  sure, 
making  wise  the  simple.  8.  The  statutes  of  the 
Lord  are  right,  rejoicing  the  heart:  the  command- 
ment of  the  Lord  is  pure,  enlightening  the  eyes. 
9.  The  fear  of  the  Lord  is  clean,  enduring  for 
ever  :  the  judgments  of  the  Lord  are  true  atid 
righteous  altogether.  10.  More  to  be  desired 
are  they  than  gold,  yea,  than  much  fine  gold  : 
sweeter   also  than  honey  and  the  honey-comb. 

11.  Moreover  by  them  is  thy  servant  warned  : 
and  in   keeping    of    ihem   there  is  great   reward. 

12.  Wiio  can  understand  Ids  errors?  cleanse  thou 
me  from  secret  faults.  13.  Keep  back  thy  servant 
also  from  presumptuous  sins;  let  them  not  have 
dominion  over  me:  then  shall  I  be  upright,  and 
I  shall  be  innocent  from  the  great  transgression. 
14.  Let  the  words  of  my  mouth,  and  the  medi- 
tation of  my  heart,  be  acceptable  in  thy  sight, 
O  Lord,  my  strength,  and  my  redeemer. 

God's  glory,  that  is,  his  goodness  to  man,  appears  much  in  the 
works  of  creation,  but  much  more  in  and  by  divine  revelation. 
The  holy  scripture,  as  it  is  a  rule  botli  of  our  duty  to  God  and  of 
our  expectation  from  him,  is  of  much  greater  use  and  benefit  to  us 
than  day  or  night,  than  the  air  we  breathe  in,  or  the  light  of  the 
sun.  The  discoveries  made  of  God  by  his  works  might  have 
served,  if  man  had  retained  his  integrity;  but,  to  recover  him  out 
of  his  fallen  state,  another  course  must  be  taken ;  that  must  be 
done  by  the  word  of  God.     And  here, 

I.  The  psalmist  gives  an  account  of  the  excellent  properties  and 
uses  of  the  word  of  God,  in  six  sentences,  (v. 7.. 9.)  in  each  of 
which  the  name  Jehovah  is  repeated;  and  no  vain  repetition,  for 
the  law  has  its  authority  and  all  its  excellency  from  the  Law- 
Maker.  Here  are  six  several  titles  of  the  word  of  God,  to  take  in 
the  whole  of  divine  revelation,  precepts,  and  promises,  and  espe- 
cially the  ffospel.  Here  are  several  good  projjerties  of  it,  which 
prove  its  divine  original,  which  recommend  it  to  our  affection, 
and  which  extol  it  above  all  other  laws  whatsoever;  and  here  are 
several  good  effects  of  the  law  upon  the  minds  of  men,  which  shew 
what  it  is  designed  for,  what  use  we  are  to  make  of  it,  and  how 
wonderful  the  efficacy  of  divine  grace  is,  going  along  with  it,  and 
working  by  it. 

1.  The  law  of  the  Lord  h  perfrct ;  it  is  perfectly  free  from  all 
corruption,  perfectly  filled  with  all  gond,  and  perfectly  fitted  for 
the  end  for  which  it  is  designed ;  it  will  make  the  man  of  God 
perfect,  2  Tim.  3.  17.     Nolhiiig  is  to  be  addod  to  it,  or  taken  from 


it.  It  b  of  use  to  Qonverl  the  soul,  to  bring  us  back  to  ourselves, 
to  our  God,  to  our  duty;  for  it  shews  us  our  sinfulness  and  misery 
in  our  departures  from  God,  and  the  indispensable  necessity  oi 
our  return  to  him. 

2.  The  testimony  of  the  Lord  (which  witnesses  for  him  to  us)  is 
sure,  incontestably  and  inviolably  sure,  what  we  may  give  credit  to, 
may  rely  upon,  and  may  be  confident  it  will  not  deceive  us.  It  is 
a  sure  discovery  of  divine  truth,  a  sure  direction  in  the  way  of  duty. 
It  is  a  sure  fountain  of  living  comforts,  and  a  sure  foun<iation  of 
lasting  hopes.  It  is  of  use  to  make  us  wise,  wise  to  salvation, 
2  Tim.  3. 15.  It  will  give  us  an  insight  into  things  divine,  and  a 
foresight  of  things  to  come.  It  will  employ  us  in  the  best  work, 
and  secure  to  us  our  true  interests.  It  will  make  even  the  simple, 
poor  contrivers  as  they  may  be  for  the  present  world,  wise  for 
their  souls  and  eternity.  Those  that  are  humbly  simple,  sensible 
of  their  own  folly,  and  willing  to  be  taught,  those  shall  be  made 
wise  by  the  word  of  God,   25.  t). 

3.  The  statvtes  of  the  Lord  (enacted  by  his  authority,  and 
binding  on  all  wherever  they  come)  are  right,  exactly  agreeing 
with  the  eternal  rules  and  principles  of  good  and  evil,  that  is, 
with  the  right  reason  of  man,  and  the  right  counsels  of  God.  All 
God's  precepts,  concerning  all  things,  are  right,  (119. 128.)  just 
as  they  should  be;  and  they  will  set  us  to  rights,  if  we  receive 
them,  and  submit  to  them;  and,  because  they  are  right,  they 
rejoice  the  heart.  The  law,  as  we  see  it  in  the  hands  of  Christ, 
gives  cause  for  joy;  and,  when  it  is  written  in  our  hearts,  it  lay* 
a  foundation  for  lasting  joy,  by  restoring  us  to  our  right  mind. 

4.  The  coiMJtandment  of  the  Lord  is  jnire ;  it  is  clear  without 
darkness,  it  is  clean,  without  dross  and  defilement.  It  is  itself 
purified  from  all  allay,  and  is  purifying  to  those  that  receive  and 
embrace  it.  It  is  the  ordinary  means  which  the  Spirit  uses  in 
enlightening  the  eyes;  it  brings  us  to  a  sight  and  sense  of  our  sin 
and  misery,  and  directs  us  in  the  way  of  duty. 

5.  The  fear  of  the  Lord  (true  religion  and  godliness,  prescribed  in 
the  word,  reigning  in  the  heart,  and  practised  in  the  life)  is  clean, 
clean  itself,  and  will  make  us  clean;  (John,  15.  3.)  it  will  cleanse 
our  way,  119.9.  And  it  endureth  for  ever;  it  is  of  perpetual 
obligation,  and  can  never  be  repealed;  the  ceremonial  law  is  long 
since  done  away,  but  the  law  concerning  the  fear  of  God  is  e\er 
the  same.     Time  will  not  alter  the  nature  of  moral  good  and  evil. 

6.  The  jndf/ments  of  the  Lord  (all  his  precepts,  which  are 
framed  in  infuiite  wisdom)  are  true ;  they  are  grounded  upon  the 
most  sacred  and  unquestionable  truths;  they  are  righteous,  ail 
consonant  to  natural  equity ;  and  they  are  so  altogether,  there  is 
no  unrighteousness  in  any  of  them,  but  they  are  alf  of  a  piece. 

II.  He  expresses  the  great  value  he  had  for  the  word  of 
God,  and  the  great  advantage  he  had,  and  hoped  to  have,  from 
it,  v.W,  11. 

1.  See  how  highly  he  prized  the  commandments  of  God;  it  is 
the  character  of  all  goorl  people,  that  thev  prefer  their  religion 
and  the  word  of  God,  (1.)  Far  before  all  the  wealth  of  the  world  ; 
it  is  more  desirable  than  gold,  tha.n  fine  gold,  than  vrnch  jine  gold. 
Gold  is  of  the  earth,  earthly;  but  grace  is  the  image  of  the  hea- 
venly. Gold  is  only  for  the  boflv,  and  the  concerns  of  time;  hut 
grace  is  for  the  soul,  and  the  concerns  of  eternity.  (2.)  Far 
before  all  the  pleasures  and  delights  of  sense.  The  word  of  God, 
received  by  faith,  is  sweet  to  I  he  soul,  sweeter  than  honey  and 
the  honey-comb.  The  pleasures  of  sense  are  the  delight  of  brutes, 
and  therefore  debase  the  great  soul  of  man;  the  pleasures  of  reli- 
gion are  the  delight  of  angels,  and  exalt  the  soul.  The  pleasures 
of  sense  are  deceitful,  will  soon  surfeit,  and  yet  never  satisfy ;  but 
those  of  religion  are  substantial  and  satisfying,  and  there  is  no 
danger  of  exceeding  in  them. 

2.  See  what  use  he  made  of  the  )>re(  yts  of  God's  word  ;  By 
them  is  thy  servant  warned.  The  word  of  God  is  a  word  of  warning 
to  the  children  of  men  ;  it  warns  us  of  the  duty  we  are  to  do,  the 
dangers  we  are  to  avoid,  and  the  deluge  we  are  to  prepare  for, 
Ezek.3. 17. — 33.7.  It  warns  the  wicked  not  to  go  on  in  his 
wicked  way,  and  warns  the  righteous  not  to  turn  from  his  good 
way.     All  that  are  indeed  God's  servants  take  this  warning. 

3.  See  what  advantage  he  promised  himself  by  his  obedience  to 


i 


PSALMS,  XIX,  XX 


Petitions  against  ."^  i  i, 


God's  |>re(opis;  In  hcepiinj  of  llwm  there  is  (jrcat  reward.  Those 
who  iiiiikc  conscience  ol  their  duty,  will  not  only  be  no  losers  liy 
it,  hilt  nnspealvuhle  gMincrs.  There  is  ii  reward,  not  only  aj'icr 
keepiiifl,  hilt  in  keepiiiu,  (iod's  roininan<lnienls ;  a  present  gieat 
rewtird  of  ohedience  in  ohedience.  Reliniou  is  health  and  honcmr, 
it  is  peace  and  pleasnre ;  it  will  make  our  comforts  sweet,  and  our 
crosses  easy,   life  truly  vahr.ihle,  and  death  itself  tndy  desirahle. 

III.  lie  draws  some  R'ood  inferences  from  this  pious  meditation 
upon  the  excellency  of  the  word  of  God.  Such  thouiihts  as  these 
should  excite  in  us  devout  affections,  and  then  they  are  to  good 
purpose. 

1.  He  takes  occasion  hence  to  make  a  penitent  reflection  upon 
his  sins;  for  by  ths  law  is  the  knowledge  of  sin.  "  Is  the  com- 
mandment thus  holy,  just,  and  good?  Then  who  c««  understand 
/lis  errors?  I  cannot,  whoever  can."  From  the  rectitude  of  the 
divine  law  he  learns  to  call  his  sins  his  errors ;  if  the  commandment 
be  true  and  righteous,  every  transgression  of  the  commandment  is 
an  error,  as  grounded  upon  a  mistake;  every  wicked  practice  takes 
rise  from  some  corrupt  ))rinciple ;  it  is  a  deviation  from  the  rule  we 
are  to  work  by,  the  way  we  are  to  walk  in.  From  the  extent,  and 
strictness,  and  spiritual  nature,  of  the  divine  law,  he  learns  that 
his  sins  are  so  many,  that  he  cannot  understand  the  number  of 
them,  and  so  exceediuLf  sinful,  that  he  cannot  understand  the 
heinousness  and  malignity  of  them.  We  are  guilty  of  many  sins, 
which,  through  our  carelessness  and  partiality  to  ourselves,  we 
are  not  aware  of:  many  we  have  been  guiltv  of,  which  we  have 
forgotten  ;  so  that  when  we  have  been  ever  so  particular  in  the 
confession  of  sin,  we  must  conclude  with  an  et  ccetera — and  snch 
like:  for  God  knows  a  great  deal  more  evil  of  us,  than  we  do  of 
ourselves.  In  many  things  we  all  offend,  and  who  can  tell  how 
often  he  offends  ?  It  is  well  that  we  are  under  grace,  and  not 
under  the  law,  else  we  were  undone. 

2.  He  takes  occasion  hence  to  pray  against  sin;  all  the  dis- 
coveries of  sin  made  us  by  the  law,  should  drive  us  to  the  throne 
of  grace,  there  to  pray,  as  David  does  here, 

(1.)  For  mercy  to  pardon  ;  finding  himself  unable  to  specify  all 
the  particulars  of  his  transgressions,  he  cries  oul.  Lord,  cleanse  me 
from  my  secret  faults;  not  secret  to  God,  so  none  are,  nor  onlv 
such  as  are  secret  to  the  world,  but  such  as  were  hid  from  his  own 
observation  of  himself.  The  best  of  men  have  reason  to  suspect 
themselves  guilty  of  many  secret  faults,  and  to  pray  to  God  to 
cleanse  ihem  from  that  guilt,  and  not  to  lav  it  to  their  charge;  for 
even  tiur  sins  of  infirmity  and  inadvertencv,  and  our  secret  sins, 
would  be  our  ruin,  if  God  should  deal  with  us  according  to  the 
desert  of  them.  Even  secret  faults  are  defiling,  and  render  us 
unfit  for  communion  with  God;  but  when  they  are  pardoned,  we 
are  cleansed  from  them,  1  John,  1.  7. 

(2.)  For  grace  to  help  in  time  of  need;  having  prayed  that  his 
sins  of  infirmity  might  be  pardoned,  he  prays  that  presumptuous 
sins  might  be  ))revented,  v.Vi.  All  that  truly  repent  of  their  sins, 
and  ha\e  them  pardoned,  are  in  care  not  to  relapse  into  sin,  nor  to 
return  again  to  follv,  as  appears  by  their  prayers  which  concur  with 
David's  here.  Where  observe,  [1.]  His  petition;  "Keep  me 
from  ever  being  guilty  of  a  wilful  presumptuous  sin."  We  ought 
to  pray  that  we  mav  be  kept  from  sins  of  infirmity,  but  especiallv 
from  presumptuous  sins,  which  most  offend  God,  and  wound 
conscience,  which  wither  our  comforts,  and  shock  our  hopes. 
*'  However,  let  none  such  have  dominion  over  me,  let  me  not  he 
at  the  command  of  anv  such  sin,  nor  be  enslaved  by  it."  [2.]  His 
plea  ;  "  .So  shall  I  be  upright;  I  shall  appear  upright ;  I  shall  pre- 
serve the  evidence  and  comfort  of  my  uprightness;  and  I  shall  he 
innocent  from  the  r/reat  transf/ression;"  so  he  calls  a  presumptuous 
sin,  because  no  sacrifice  was  accepted  for  it.  Numb.  15.  28. .  ;}0. 
Note,  First,  Presumptuous  sins  are  very  heinous  and  danger- 
>us :  those  that  sin  against  the  habitual  con\ictions  and  actual 
^dmonitions  of  their  own  consciences,  in  contempt  and  defiance 
if  the  law  and  its  sanctions,  that  sin  with  a  high  hand,  sin  pre- 
tum))tuously,  and  it  is  a  great  transgression.  Secondly,  Even  I 
pood  men  ought  to  be  jealous  of  themselves,  and  afraid  of  sinning 
t'resumptuously,  yea,  though  tlirot^gh  the  grace  of  God  they  have 
/■tlierto  been  kept  from  them,      f.et   none  be   high-miiidid,  but  | 


fear.  Thirdly,  Being  so  much  exposed,  we  have  great  need  lo 
pray  to  (iod,  when  we  are  pushing  forward  toward  a  presumptuous 
sin,  to  keep  us  back  fnmi  it,  either  by  his  providence  l)revenliiu' 
the  temptation,  or  by  his  grace  givingus  victory  over  it.  '^ 

3.  He  lakes  occasion  humbly  to  beg  the  divine  acceptance  ol 
those  his  pious  thoughts  and  affections,  v.  14.  Observe  the  con- 
nexion of  this  with  what  goes  before.  He  jirays  to  God  to  keeu 
him  from  sin,  and  then  begs  he  would  accept  his  performances, 
for  if  we  favour  our  sins,  we  cannot  expect  God  should /auour  it's 
or  our  services,  (JG.  18.  Observe,  (l.)What  his  services  were  ; 
the  words  of  his  mouth,  and  the  meditations  of  his  heart,  his  holy 
affections  offered  up  to  God.  The  pious  meditations  of  the  heart 
must  not  be  smothered,  but  expressed  in  the  words  of  our  mouth 
for  Gods  glory,  and  the  edification  of  others;  and  the  words  of 
our  mouth  in  j)rayer  and  praise  must  not  be  formal,  but  arising 
from  the  meditation  of  the  heart,  45. 1.  (2.)  Wh  ,t  was  his  care 
concerning  these  services;  that  they  might  be  acceptable  with 
God — else  what  do  they  avail  us?  Gracious  souls  must  have  all 
they  aim  at,  if  they  be  accepted  of  God,  for  that  is  their  bliss. 
(3.)  What  encouragement  he  had  to  hope  for  this;  because  God 
was  his  Strength  and  his  Redeemer.  If  we  seek  assistance  from 
God  as  our  Strength  iu  our  religious  duties,  we  may  hope  to  find 
accejitance  with  God  of  our  duties;  for  by  his  strength  we  have 
power  with  him. 

In  singing  this,  we  should  get  our  hearts  much  affected  with  the 
excellency  of  the  word  of  God,  and  delivered  into  it;  we  should 
be  much  affected  with  the  evil  of  sin,  the  danger  we  are  in  of  it, 
and  the  danger  we  are  in  by  it,  and  we  should  fetch  in  helj)  from 
heavon  against  it. 

PSALM  XX. 

It  is  the  will  of  God  that  prayers,  intercessions,  and  itianksgivings,  should  be 
made,  in  a  special  manner,  for  liings,  and  'all  in  authority.  This  jisalin  i.i  u 
prayer,  and  Ihe  next  a  thanhs/iiving,  for  the  king.  David  ii-as  a  martial 
prince,  much  in  irar.  Either  this  psalm  teas  penned  upon  occa-:inn  of  some 
particular  expeditbm  of  his,  or,  in  general,  as  a  firm  to  be  Usui  in  the  daily 
service  of  the  church  for  him.  In  this  psalm,  we  may  obserce,  I.  What  it  is 
they  beg  of  God  for  the  king,  i'.1..4.  //.  Wilh  uhul  assurance  they  Ocg  it. 
The  people  triumph;  (r.5.)  The  prince ;  (i-.C.)  Buth  togtihcr;  (r.  7.  8.) 
and  so  he  concludes  with  a  prayer  to  God  for  audience,  i-. '.).  In  this,  David 
may  well  be  looked  upon  as  a  type  of  Christ,  to  whose  kingdom,  and  its  intc  rcsia 
among  men,  the  church  was,  in  every  age,  a  hearty  ivell-ivistur. 

To  the  chief  musician.     A  psalm  of  David. 

l.^T^HE  Lord  iiear  thee  in  the  day  of  trouble; 
_I_  the  name  of  the  God  of  Jacob  defend  thee. 
2.  Send  thee  helpffom  the  sanctuarj',  atid  stretjgtheii 
thee  out  of  Zion.  3.  Remember  all  thy  offerings, 
and  accept  thy  burnt  sacrifice.  Selah.  4.  Grant 
thee  according-  to  thine  own  heart,  and  fulfil  all 
thy  counsel.  5.  We  will  rejoice  in  thy  salvation, 
and  in  the  name  of  our  God  we  will  set  up  our 
banners :  the  Lord  fulfil  all  thy  petitions. 

This  prayer  for  David  is  entitled,  a  psalm  of  David;  nor  was  it 
any  absurdity  at  all  for  him,  who  was  divinely  inspired,  to  draw  up 
a  directory,  or  form  of  prayer,  to  be  used  in  the  congregation  for 
himself,  and  those  in  authority  under  him;  nav,  it  is  very  projier 
for  those  who  desire  the  prayers  of  their  friends,  to  tell  them  parli- 
cularly  what  they  would  have  to  be  asked  of  God  for  them.  Nolej 
Even  great  and  good  men,  and  those  that  know  well  how  to  pray 
for  themselves,  must  not  desjiise,  but  earnestly  desire,  the  prayers 
of  otiiers  for  them,  even  those  that  are  their  inferiors  in  all  respects. 
Paul  often  begged  of  his  friends  to  pray  for  him.  Magistrates,  and 
those  in  power,  ought  to  esteem  praying  people,  and  encourage 
them  to  reckon  them  their  strength,  (Zech.  12.  5,  10.)  and  to  do 
what  they  can  for  them,  that  they  may  have  an  interest  in  their  ^ 
prayers,  and  may  do  nothing  to  forfeit  it.     Now  observe  here, 

r.  What  it  is  that  they  are  taught  to  ask  of  God  for  the  king. 

1.  That  God  would  answer  his  prayers;   The  Lord  hear  thee  in 


PSALMS.  XX.     The  Subject's  Prayer  for  the  Sovereign 


the  day  of  trouble,  (».!.)  and  the  Lord  fulfil  all  thy  petitions,  v.  5. 
Nole,  (1.)  Even  the  createst  of  men  maybe  much  in  trouble.  It 
was  often  a  day  of  trouble  with  David  himself,  of  disappointment 
and  distress,  of  treading  down,  and  of  perplexity.  Neither  tlie 
crown  on  his  head,  nor  the  grace  in  hrs  heart,  would  exempt  him 
from  trouble.  (2.)  Even  the  greatest  of  men  must  be  much  in 
prayer.  David,  though  a  man  of  business,  a  man  of  war,  was  con- 
stant to  his  devotions;  though  he  had  prophets,  and  priests,  and 
many  good  people,  among  his  subjects,  to  pray  for  liini,  he  did 
not  think  that  excused  him  from  praying  for  himself.  Let  none 
expect  benefit  by  the  prayers  of  the  church,  or  of  their  ministers, 
or  friends  for  iheni,  who  are  capable  of  praying  for  themselves, 
and  yet  neglect  it.  The  prayers  of  others  for  us  must  be  desired, 
not  to  supersede,  but  to  second,  or  own  for  ourselves.  Happy  the 
people  that  have  praying  princes,  to  whose  prayers  they  may  thus 
say.   Amen. 

2.  That  God  would  protect  h's  person,  and  preserve  his  life,  in 
the  perils  of  war ;  "  The  name  oj  the  God  of  Jacob  defend  thee,  and 
set  thee  out  of  the  reach  of  thine  enemies."  (1.)  "  Let  God  by 
his  providence  keep  thee  safe,  even  the  God  who  preserved  Jacob 
in  the  davs  of  his  trouble."  David  had  mighty  men  for  his 
guards,  but  he  commits  himself,  and  his  people  commit  him,  to 
the  care  of  the  almighty  God.  (2.)  "  Let  God  by  his  grace  keep 
thee  easy  from  the  fear  of  evil ;"  (Prov.  18. 10.)  The  name  of  the 
Lord  is  a  strong  tower,  into  which  the  righteous  run  by  faith,  and 
are  safe ;  let  David  be  enabled  to  sheUer  himself  in  that  strong 
tower,  as  he  has  done  many  a  time. 

3.  That  God  would  enable  him  to  go  on  in  his  undertakings  for 
the  public  good  ;  that,  in  the  day  of  battle,  he  would  send  him 
help  out  of  the  sanctuary,  and  strength  ont  of  Zion,  not  from 
common  providence,  but  from  the  ark  of  the  covenant,  and  the 
peculiar  favour  God  bears  to  bis  chosen  people  Israel.  That  he 
would  help  him,  in  performance  of  the  promises,  and  in  answer  to 
the  prayers,  made  in  the  sanctuary.  Mercies  out  of  the  sanctuary 
are  the  sweetest  mercies,  such  as  are  the  tokens  of  God's  peculiar 
love;  the  blessing  of  God,  even  our  own  God.  Strength  out  of 
Zion  is  spiritual  strength,  strength  in  the  soul,  in  the  inward  man, 
and  that  is  it  we  should  most  desire,  both  for  ourselves  and  others, 
in  services  and  sufferings. 

4.  That  God  would  testify  his  gracious  acceptance  of  the  sacri- 
fices he  offered  with  his  prayers,  according  to  the  law  of  that 
time,  before  he  went  out  on  this  dangerous  expedition  ;  The  Lord 
remember  all  thy  offerings,  and  accept  thy  burnt -sacrifices,  {v.  3.) 
or  turn  them  to  ashes;  that  is,  "  The  Lord  give  thee  the  victory 
and  success  which  tliou  didst  by  prayer  with  sacrifices  ask  of  him, 
and  therebv  give  as  full  proof  of  his  acceptance  of  the  sacrifice, 
as  ever  he  did  by  kindling  it  with  fire  from  heaven."  By  this  we 
may  now  know  that  God  accepts  our  spiritual  sacrifices,  if  by  his 
Spirit  he  kindles  in  our  souls  a  holy  fire  of  pious  and  divine 
affection,  and  with  that  makes  our  hearts  burn  within  us. 

5.  That  God  would  crown  all  his  enterprises  and  noble  designs 
for  the  public  welfare  with  the  desired  success;  (f. 4.)  The  Lord 
grant  thee  according  to  thine  oicn  heart.  This  they  might  in  faith 
pray  for,  because  they  knew  David  was  a  man  after  God's  own 
heart,  and  would  design  nothing  but  what  was  pleasing  to  him. 
Those  who  make  it  their  business  to  glorify  God,  may  expect  that 
God  will,  one  way  or  other,  gratify  them;  and  they  who  walk  in 
his  counsel  may  promise  themselves  that  he  will  fulfil  (heir's; 
Thnu  shatt  decise  a  thing,  and  it  shall  be  established  v?ito  thee. 

II.  What  confidence  they  had  of  an  answer  of  peace  to  these 
petitions  for  themselves  and  their  good  king;  (d.  5.)  "  Wen-ill 
rejoice  in  thy  sahalion.  We,  that  are  subjects,  will  rejoice  in  the 
preservation  and  prosperity  of  our  prince;"  or  rather,  "  In  thy 
salvation,  O  God,  in  thy  power  and  promise  to  save,  will  we 
rejoice,  that  is  it  which  we  depend  upon  now,  and  which,  in  the 
issue,  we  shall  have  occasion  grcally  to  rejoice  in."  Those  that 
have  their  eye  still  upon  ihe  salvation  of  the  Lord,  shall  have  their 
hearts  filled  with  the  joy  of  that  salvation  ;  Li  the  name  of  our 
God  will  ue  set  vp  our  banners.  1 .  "  We  will  wage  war  in  his 
name,  we  will  see  that  our  cause  be  good,  and  make  his  glory  our 
end   in  every  expedition  ;    w(  will  ask  counsel  at  his  mouth,  and 


take  him  along  with  us;  we  will  follow  his  direction,  implore  his 
aid,  and  depend  upon  it,  and  refer  the  issue  to  him."  David  went 
against  Goliath  in  the  name  of  the  Lord  of  hosts,  1  Sam.  17.  45. 
(2.)  "We  will  celebrate  our  victories  in  his  name.  When  we  lift 
up  our  banners  in  triumph,  and  set  up  our  trophies,  it  shall  be  in 
the  name  of  our  God  ;  he  shall  have  all  the  glory  of  our  success, 
and  no  instrument  shall  have  any  part  of  the  honour  that  is  due 
to  him." 

In  singing  this,  we  ought  to  olfer  up  to  God  our  hearty  good 
wishes  to  the  good  government  we  are  under,  and  to  the  prosperity 
of  it.  But  we  may  look  further;  these  prayers  for  David  are  pro- 
phecies concerning  Christ  the  Son  of  David,  and  in  him  they  w  ere 
abundantly  answered;  he  undertook  the  work  of  our  redemption, 
and  made  war  upon  the  powers  of  darkness;  in  the  day  of  trouble, 
when  his  soul  was  exceeding  sorrowful,  the  Lord  heard  him  in 
that  he  feared;  (Heb.5.  7.)  sent  him  help  out  of  the  sanctuary, 
sent  an  angel  from  heaven  to  strengthen  him,  took  cognizance 
of  his  offering,  when  he  made  his  soul  an  offering  for  sin,  and 
accepted  his  burnt-sacrifice,  turned  it  to  ashes;  the  fire  that 
should  have  fastened  upon  the  sinner,  fastening  upon  the  sacrifice, 
with  which  God  was  well-pleased.  And  he  granted  him  according 
to  his  own  heart,  made  him  to  see  of  the  travail  of  his  soul,  to  his 
satisfaction,  prospered  his  good  pleasure  in  his  hand,  fulfilled  all 
his  petitions  for  himself  and  us ;  for,  him  the  Father  heareth 
always,  and  his  intercession  is  ever  prevailing. 

6.  Now  know  1  that  the  Lord  savetli  his 
anointed;  he  will  hear  him  from  his  holy  heaven 
with  the  saving-  strength  of  his  right  hand. 
7.  Some  trust  in  chariots,  and  some  in  horses: 
but  we  will  remember  the  na«ie  of  the  Lord 
our  God.  8.  They  are  brought  down  and  fallen: 
but  we   are   risen,  and  stand    upright.      9.  Save, 


Lord: 


let  the  king  hear  us  when  we  call. 


Here  is, 

I.  Holy  David  himself  triumphing  in  the  interest  he  had  in  tl  e 
prayers  of  good  people;  (r.  6.)  "  Noic  know  I  (I,  that  j)tn  tlie 
psalm,  know  it)  that  the  Lord  saveth  his  anointed,  because  ho 
hath  stirred  up  the  hearts  of  the  seed  of  Jacob  to  pray  for  him. " 
Note,  It  bodes  well  to  any  prince  and  people,  and  may  Justly  be 
taken  as  a  happy  presage,  when  God  pours  upon  them  a  spirit  of 
prayer.  If  he  see  us  seeking  him,  he  will  be  found  of  us;  if  he 
cause  us  to  hope  in  his  word,  he  will  establish  his  word  to  us. 
Now  that  so  many,  who  have  an  interest  in  heaven,  are  praving 
for  him,  he  doubts  not  but  that  God  will  hear  him,  and  grant  him 
an  answer  of  peace;  which  will,  1.  Take  its  rise  from  above;  he 
will  hear  him  from  his  holy  heaven,  of  which  the  sanctuary  was  a 
type,  (Heb.  9.  23.)  from  the  throne  he  hath  prepared  in  lieaven, 
of  which  the  mercy-seat  was  a  type.  2.  It  shall  take  its  effect 
here  below.  He  will  hear  him  with  the  saving  strength  of  his 
right  hand;  he  will  give  a  real  answer  to  his  prayers,  and  the 
prayers  of  his  friends  for  him,  not  by  letter,  or  byword  of  mouth, 
but,  which  is  much  better,  by  his  right  hand,  by  the  saving 
strength  of  his  right  hand.  He  will  make  it  to  appear  that  he 
hears  him,  by  what  he  does  for  him. 

II.  His  people  triumphing  in  God  and  their  relation  to  him,  and 
his  revelation  of  himself  to  them,  by  which  they  distinguish  them- 
selves from  those  that  live  without  God  in  the  world.  1.  See  the 
difference  between  worldly  people  and  godly  people,  in  their  confi- 
dences, I'.  7.  The  children  of  this  world  trust  in  second  causes, 
and  think  all  is  well,  if  those  do  but  smile  upon  them;  they  trust 
in  chariots  and  in  horses,  and  the  more  of  them  they  can  bring 
into  the  field,  the  more  st»re  they  are  of  success  in  their  wars; 
probaby,  David  has  here  an  eye  to  the  Syrians,  whose  forces  con- 
sisted much  of  chariots  and  horsemen,  as  we  find  in  the  histery  of 
David's  victories  over  them,  2Sam.  8.  4. — 10.18.  "But,"  say 
the  Israelites,  "we  neither  have  chariots  and  horses  to  trust  to, 
nor  do  we  want  Ihem,  nor,  if  we  had  them,  would  we  build  our 


PSALMS.  XX.  XX r. 


riie  Subject's  Thanksgiviiiff. 


liopcs  of  success  upon  llint;  l)ut  we  will  rcmeml)er,  and  reiy  upon, 
llie  name  of  the  Lord  our  God,  upon  the  relation  we  stand  in  to 
liini  as  the  Lord  our  (iod,  and  the  knowledge  we  have  of  him  by 
liis  name,"  that  is,  all  that  whereby  he  makes  himself  known; 
this  wc  Will  remember,  and  upon  every  remembrance  of  it  will  be 
encouraged.  Note,  Those  who  make  God  and  his  name  their 
praise,  may  make  God  and  his  name  their  trust.  2.  See  the  differ- 
ence in  the  issue  of  their  confidences,  and  by  that  we  are  to  judge 
of  the  wisdom  of  the  choice;  things  are  as  tliev  prove;  see  who 
will  be  ashamed  of  their  confidence,  and  who  not,  r.  8.  "They 
that  trust  in  their  chariots  and  horses,  are  brought  down  and  fallen, 
and  their  chariots  and  horses  were  so  far  from  saving  them,  that 
they  helped  to  sink  them,  and  made  them  the  easier  and  the  richer 
]>rey  to  the  conqueror,  2  Sam.  8. 4.  But  we  that  trust  in  the  name 
of  the  Lord  our  God,  not  onlv  stand  upright,  and  keep  our  ground, 
but  are  risen,  and  have  got  ground  against  the  enemy,  and  have 
triumphed  over  them."  Note,  A  believing  obedient  trust  in  God, 
and  his  name,  is  the  surest  way  both  to  |)rcferment  and  to  esta- 
blishment, to  rise  and  to  stand  upright,  and  this  will  stand  us  in 
stead,  when  creature-confidences  fail  those  lli.it  depend  upon  them. 
IIL  They  conclude  their  pra\er  for  the  king  with  a  Hosanna, 
"  Save  note,  we  beseech  thee,  O  Lord  '("  v.  0.  As  we  read  this 
verse,  it  may  be  taken  as  a  praver  that  God  would  not  onlv  bless 
the  king,  "  Save,  Lord,  give  him  success;"  but  that  lie  would 
make  him  a  blessing  to  them,  "  Let  the  king  hear  us,  when  we 
call  to  him  for  justice  and  mercy."  Those  that  would  have  good 
of  their  magistrates,  must  thus  pray  for  them,  for  thev,  as  all  other 
creatures,  are  that  to  us,  (and  no  more,)  that  God  makes  them  to 
be.  Or,  it  may  refer  to  the  INIessiah,  that  King,  that  King  of 
kings ;  let  him  hear  us  when  we  call ;  let  him  come  to  us, 
according  to  the  promise,  in  the  time  appointed;  let  him,  as  the 
great  Master  of  requests,  receive  all  our  petitions,  and  present 
thcni  to  his  Father.  But  many  interpreters  give  another  reading 
of  this  verse,  by  altering  the  pause.  Lord,  save  the  king,  and  hear 
Hi  when  ice  call;  and  so  it  is  a  summary  of  the  whole  psalm,  and 
is  taken  into  our  English  Liturgy.  O  Lord,  save  the  king,  and 
mercifully  hear  us,  ichen  we  call  npon  thee. 

In  singing  these  verses,  we  should  encourage  ourselves  to  trust  in 
God,  and  stir  up  ourselves  to  pray  earnestly,  as  we  are  in  duty 
bound,  for  those  in  authority  over  us,  that,  under  them,  we  may 
lead  quiet  and  peacable  lives  in  all  godliness  and  honesty. 

PSALM   XXL 

As  the  foregoing  psalm  was  a  prayer  for  the  king,  that  God  would  protect  and 
prosper  him;  so  this  is  a  thanlcsgiring  for  the  success  God  had  blessed  him 
u'ith.  Those  irhom  we  hare  prayed  fur,  jve  ought  to  give  thanks  for,  and 
particularly  for  kings,  in  irhose  prosperity  we  share.  They  are  here  taught, 
J.  To  congriHiilate  him  on  his  rictories,  and  the  honour  he  had  achiered, 
V.  I .  .  6.  //.  To  confide  in  the  power  of  God  for  the  completing  of  the  iidn  of 
the  enemies  of  his  kingdom,  r.  7 . .  1 3.  /n  this,  there  is  an  eye  to  the  Messiah, 
the  Prince,  and  the  Glory  of  his  kingdom ;  for  to  him  divers  passages  in  this 
psalm  are  more  applicable  than  to  David  himself. 

To  the  chief  musician.     A  psalm  of  David. 

I.  'T^HE  king  shall  joy  in  thy  strength,  O  Lord  ; 
-1,  and  in  thy  salvation  how  greatly  shall  he 
rejoice !  2.  Thou  hast  given  him  his  heart's 
desire,  and  hast  not  withholden  the  request  of  his 
lips.  Selah.  3.  For  thou  preventest  him  with  the 
blessings  of  goodness:  thou  settest  a  crown  of 
pure  gold  on  his  head.  4.  He  asked  life  of  thee, 
and  thou  gavest  it  him,  even  length  of  days  for  ever 
and  ever.  5.  His  glory  is  great  in  thy  salvation: 
honour  and  majesty  hast  thou  laid  upon  him. 
6.  For  thou  hast  made  him  most  blessed  for 
ever:  thou  hast  made  him  exceeding  glad  with 
thy  countenance. 

David  here  speaks  for  himself  in  the  first  place,  professing  that 
his  joy  was  in  God's  strength,  and  in  hi',  salvation,  and  not  in  the 


strength  or  success  of  his  armies.  He  also  directs  his  suhiecis 
herein  to  rejoice  with  him,  and  to  give  God  all  the  glory  of  the 
victories  he  ha<l  obtained  ;  and  all,  with  an  eye  to  Christ,  of  wJK.se 
triumphs  over  the  powers  of  darkness  David's  victories  were  but 
shadows. 

1.  They  here  congratulate  the  king  on  his  joys,  and  concur  wi'h 
him  in  them;  (i'.  1.)  "  The  king  rejoices,  he  uses  to  rejoice  in 
thy  strength,  and  so  do  we;  what  pleases  the  king,  pleases  us," 
2Sam.3.  36.  Happy  the  jjcople,  the  character  of  whose  kin" 
it  is,  that  he  makes  God's  strength  his  confidence,  and  God  s 
salvation  his  joy;  that  is  pleased  with  all  the  advancements  of 
God's  kingdom,  and  trusts  God  to  bear  him  out  in  all  he  does  for 
the  service  of  it.  Our  Lord  Jesus,  in  his  great  undertaking,  relied 
upon  help  from  Hea\<>n,  and  pleased  himself  with  the  prospect  of 
that  great  salvation  which  he  was  thereby  to  work  out. 

2.  They  give  God  all  the  jiraise  of  those  things,  which  were  the 
matter  of  their  king's  njoicing. 

(1.)  That  God  had  heard  his  prayers;  (o.  2.)  Thot:  hast  given 
him  his  heart  s  desire,  (and  there  is  no  prayer  accepted,  but  w  hat  is 
the  heart's  desire,)  ihevery  thing  they  begsed  of  God  for  him,  20.4. 
Note,  God's  gracious  returns  of  prayer  do,  in  a  special  manner 
require  our  hundjle  returns  of  praise.  When  God  gives  to  Christ 
the  heathen  for  his  inheritance,  gives  him  to  see  his  seed,  and  ac- 
cepts his  intercession  forall  believers,  hegives  him  his  heart's  desire. 

(2.)  That  God  had  surprised  him  with  favours,  and  much 
outdone  his  expectations;  (v.  3.)  Thou  preventest  him  with  the 
blessings  of  goodness.  All  our  blessings  are  blessings  of  goodness, 
and  are  owing,  not  at  all  to  any  merit  of  our's,  but  purely,  and 
only,  to  God's  goodness.  But  the  psalmist  here  reckons  it,  in 
a  special  manner,  obliging,  that  these  blessings  were  given  in  a 
preventing  way;  this  fixed  his  eye,  enlarged  his  soul,  and  endeared 
his  God,  as  one  expresses  it.  When  God's  blessings  come  .sooner, 
and  prove  richer,  than  we  imagine,  when  thev  are  given  before 
we  prayed  for  them,  before  we  were  ready  for  them,  nay,  when  we 
feared  the  contrary;  then  it  may  be  truly  said,  that  he  prevented 
us  with  them.  Nothing,  indeed,  prevented  Christ,  hut  to  mankind 
never  was  any  favour  more  preventing  than  our  redemption  by 
Christ,  and  all  the  blessed  fruits  of  his  mediation. 

(3.)  That  God  had  advanced  him  to  the  highest  honour,  and  the 
most  extensive  power;  "  Thou  hast  set  a  crown  of  pure  gold  upon 
his  head,  and  kept  it  there,  when  his  enemies  attempted  to  throw 
it  off."  Note,  Crowns  are  at  Ciod's  disposal;  no  head  wears 
them  but  Ciod  sets  them  there  whether  in  judgment  to  his  land, 
or  for  mercy,  the  event  will  shew.  On  the  head  of  Christ  God 
never  set  a  crown  of  gold,  but  of  thorns  first,  and  then  of  glory. 

(4.)  That  God  had  assured  him  of  the  perpetuity  of  his  king- 
dom, and  therein  had  done  more  for  him  than  he  was  able  eithei 
to  ask  or  think;  (r.  4.)  "When  he  went  forth  upon  a  perilous 
expedition,  he  asked  his  life  of  thee,  which  he  then  put  into  his 
hand,  and  thou  not  only  gavest  him  that,  but  withal  gavest  him 
length  of  days  for  ever  and  ever;  didst  not  only  prolong  his  life 
far  beyond  his  expectation,  but  didst  assure  him  of  a  blessed  im- 
mortality in  a  future  state,  and  of  the  continuance  of  his  kingdom 
in  the  Messiah  that  should  come  of  his  loins."  See  how  God's 
grants  often  exceed  our  petitions  and  hopes,  and  infer  thence,  how 
rich  he  is  in  mercy  to  those  that  call  upon  him.  See  also,  and  re- 
joice in,  the  length  of  the  days  of  Christ's  kingdom.  He  was  dead 
indeed,  that  we  might  live  through  him ;  but  he  is  alive,  and  lives 
for  evermore,  and  of  the  increase  of  his  government  and  peace  there 
shall  be  no  end;  and  because  he  thus  lives,  we  shall  thus  live  also. 

(5.)  That  God  had  advanced  him  to  the  highest  honour  and 
dignity;  {v. 5.)  "  His  glory  is  great,  far  Xranscending  ihat  ol  all 
the  neighbouring  princes,  in  the  salvation  thou  hast  vvrought  for 
him  and  by  him."  The  glory  which  every  good  man  is  ambitious 
of,  is,  to  see  the  salvation  of  the  Lord  ;  honour  and  majesty  hast 
thou  laid  upon  him,  as  a  burthen  which  he  must  bear,  as  a  charge 
which  he  must  account  for.  Jesus  Christ  received  from  God  the 
Father  honour  and  glory,  (2  Pet.  1.17.)  the  glory  which  he  had 
with  him  before  the  worlds  were,  John,  17.  5.  And  on  him  is 
laid  the  charge  of  universal  government,  and  to  him  all  power  in 
heaven  and  earth  is  committed. 


PSALMS,  XXI,  XXII. 


The  Subject's  Hope. 


(8.)  Thai  Gofl  Iind  given  liini  tlie  salisfaclion  of  being  the 
ctitinncl  of  all  hliss  to  maiikind  ;  {c.  G.)  "  Thou  lutst  set  him  to  be 
ilcssiii(/s  for  cccr,"  (so  the  margin  reads  it,)  "  thou  hast  made  him 
to  be  a  universal,  everlasting,  blessing  to  the  world,  in  whom  the 
families  of  the  earth  are,  and  shall  he,  blessed;  and  so  thou  hast 
made  him  exceeding  glad  with  the  countenance  thou  hast  given 
to  his  iiiidertnking,  and  to  him  in  (he  prosecution  of  it."  See 
how  the  spirit  of  |)rophecy  gradually  rises  here  to  that  which  is 
pecidiar  to  Christ,  for  none  besides  is  blessed  for  ever,  much  less 
a  blessing  for  ever  to  that  eminency  that  the  expression  denotes: 
and  of  him  it  is  said,  that  God  made  him  full  of  joy  with  his 
countenance. 

In  singing  this,  we  should  rejoice  in  his  joy,  and  triumph  in 
his  exaltation. 


7.  For  the  king  ti'usteth  in  the  Lord,  and 
thi'oiigh  the  mercy  of  the  Most  High  he  shall  not 
be  moved.  8.  Thine  hand  shall  find  out  all  thine 
enemies:  thy  right  hand  shall  find  out  those  that 
hate  thee.  9.  Thou  shalt  make  them  as  a  fiery 
oven  in  the  time  of  thine  anger:  the  Lord  shall 
awallow  them  up  in  his  wrath,  and  the  fire  shall 
devour  them.  10.  Their  fruit  shalt  thou  destroy 
from  the  earth,  and  their  seed  from  among  the 
children  of  men.  11.  For  they  intended  evil 
against  thee:  they  imagined  a  mischievous  device, 
which  they  are  not  able  to  perform.  12.  Therefore 
shalt  thou  make  them  turn  their  back,  tohcn  thou 
shalt  make  ready  tliine,  arrows  upon  thy  strings 
against  the  face  of  them.  13.  Be  thou  exalted. 
Lord,  in  thine  own  strength:  so  will  we  sing  and 
praise  thy  power. 

The  psalmist,  having  taught  his  people  to  look  back  with  joy 
and  praise  on  what. God  had  done  for  him  and  them,  here  teaches 
Ihem  to  look  fonvard  with  faith,  and  hope,  and  prayer,  upon 
what  God  would  further  do  for  them;  The  king  rejoices  in  God, 
(u.  1.)  and  therefore  we  will  be  thankful;  the  king  trustcth  in 
God,  {v.  7.)  therefore  will  we  be  encouraged.  The  joy  and 
confidence  of  Christ  our  King,  is  the  ground  of  all  our  joy  and 
confidence. 

1.  They  are  confident  of  the  stability  of  David's  kingdom; 
Throngh  the  mercy  of  the  Most  High,  and  not  through  his  own 
merit  or  strength,  he  shall  not  be  moved.  His  prosperous  state 
shall  not  be  disturbed,  his  faith  and  hope  in  God,  who  is  the 
Stay  of  his  spirit,  shall  not  be  shaken.  The  mercy  of  the  Most 
High,  the  divine  goodness,  power  and  dominion,  is  enough  to 
secure  our  happiness,  and  therefore  our  trust  in  that  mercy 
should  be  enough  to  silence  all  our  fears.  God  being  at  Christ's 
right  hand  in  his  sufferings,  (16.  8.)  and  he  being  at  God's  right 
hand  in  his  glory,  we  may  be  sure  he  shall  not,  he  cannot,  be 
moved,  but  continues  ever. 

1>.  They  arc  confident  of  the  destruction  of  all  the  impenitent, 
implacable,  enemies  of  David's  kingdom.  The  success  with  which 
God  had  blessed  David's  arms  hitherto,  was  an  earnest  of  the  rest 
which  God  woidd  give  him  from  all  his  enemies  round  about;  and 
a  type  of  the  total  overthrow  of  all  Christ's  enemies,  that  would 
not  nave  hmi  to  reign  over  them.  Observe,  (1.)  The  description 
of  his  enemies.  They  are  such  as  hale  him,  r.  8.  They  hated 
David,  because  God  bad  set  him  apart  for  himself;  hated'Christ, 
because  they  hated  the  light;  but  both  were  hated  without  any 
just  cause,  and  in  both  God  was  haled,  John,  1.5.  23,  23.  (2.)  The 
designs  of  his  enemies;  {v.  11.)  They  intended  evil  against  thee, 
tnd  imagined  a  mischievous  device;  they  pretended  to  fight 
against  David  only,  but  their  enmity  was  against  God  himself. 
They  that  aimed  to  unking  David,  aimed,  in  effect,  to  un-God 


jjshovah.  What  is  devised  and  designed  against  religion,  and 
against  the  instrumeuls  God  raises  up  to  support  and  advance  it, 
is  very  evil  and  mischievous,  and  God  takes  it  as  devised  and 
designed  against  himself,  and  will  so  reckon  for  it.  (3.)  Thp 
disappointment  of  them;  "They  devise  what  they  are  not  able  to 
perform,"  t'.ll.  Their  malice  is  impotent,  and  [hey  imagine  a 
vain  thing,  2.1.  (4.)  The  discovery  of  them  ;  {v.  8.)  "  Thy  hand 
shall  find  them  out,  though  ever  so  artfully  disguised  liy  the 
pretences  and  professions  of  friendship;  though  mingled  with  the 
faithful  subjects  of  this  kingdom,  aiui  hardly  to  be  dislinguished 
from  them ;  though  flying  from  justice,  and  absconding  in  their 
close  places;  yet  thy  hand  shall  find  them  out  wherever  they  are." 
There  is  no  escaping  God's  avenging  eye,  no  going  out  of  the 
reach  of  his  hand  ;  rocks  and  mountains  will  be  no  better  shelter 
at  last,  than  fig-leaves  were  at  first.  (5.)  The  destruction  oi 
them;  it  will  bean  utter  destruction,  (Luke,  19,  27.)  they  shall 
be  swallowed  up  and  devoured,  v.  0.  Hell,  the  portion  of  all 
Christ's  enemies,  is  the  complete  misery  both  of  body  and  soul. 
Their  fruit  and  their  seed  shall  be  destroyed,  v.  10.  The  enemies 
of  God's  kingdom,  in  every  age,  shall  fall  under  the  same  doom, 
and  the  whole  generation  of  them  will  at  last  be  rooted  out,  and 
all  opposing  rule,  principality,  and  power,  shall  be  put  down. 
The  arrows  of  God's  wrath  shall  confound  them  and  put  them  to 
flight,  being  levelled  at  the  face  of  them,  (v.V2.)  That  will  be  the 
lot  of  daring  enemies  that  face  God.  The  fire  of  God's  wrath 
will  consume  them ;  (i'.  9.)  they  shall  not  only  be  cast  into  a  fur- 
nace of  fire,  (Matth.  13.  42.)  but  he  shall  make  them  themselves 
as  a  fiery  oven  or  furnace;  they  shall  be  their  own  tormentors, 
the  reflections  and  terrors  of  their  own  consciences  will  be  their 
hell.  Those  that  might  have  had  Christ  to  rule  and  save  them, 
but  rejected  him  and  fought  against  him,  shall  find  that  even  the 
remembrance  of  that  will  be  enough  to  make  them,  to  eternity,  a 
fiery  oven  to  themselves:  it  is  the  worm  that  dies  not. 

3.  In  this  confidence,  they  beg  of  God  that  he  would  still 
appear  for  his  anointed,  (v.  13.)  that  he  would  act  for  him  in  his 
own  strength,  by  the  immediate  operations  of  his  power  as  Lord 
of  hosts,  and  Father  of  spirits,  making  little  use  of  means  and 
instruments.  And,  (1.)  Hereby  he  could  exalt  himself,  and  glorify 
his  own  name.  "We  have  but  little  strength,  and  are  not  so 
active  for  thee  as  we  should  be,  which  is  our  shame;  Lord,  take 
the  work  into  thine  own  hands,  do  it  without  us,  and  it  will  be 
thy  glory."  (2.) Hereupon,  they  would  exalt  him;  "  So  will  we 
sing,  and  praise  thy  power,  the  more  triumphantly."  The  less 
God  has  of  our  service  when  a  deliverance  is  in  the  working,  the 
more  he  must  have  of  our  praises  when  it  is  wrought  without  us. 


PSALM  XXII. 

The  Spirit  of  Chrlit,  vhich  teas  in  the  prophets,  testifies  in  this  psalm,  aa 
clearly  and  fully  as  any  trhere  else  in  all  the  Old  Testament,  tile  siiffeiings 
of  Christ,  and  tlie  glory  tliat  stioiild  follow;  (I  I^ef.  1.  II.)  of  him,  no 
doubt,  Darid  here  speaks,  and  not  of  himself,  or  any  other  man.  Much  of 
it  is  expressly  applied  to  Christ  in  the  New  Testament,  all  of  it  may  be 
applied  to  him,  and  some  of  it  mnst  be  understood  of  him  only.  The 
providences  of  God  concerniug  David  were  so  very  txtranrdinary,  that  we 
may  suppose  there  were  some  wise  and  good  men,  ivho  then  could  not  but 
look  upon  him  as  a  figure  of  him  that  7ras  to  come.  Hut  the  composition  of 
his  psalms  especially,  in  which  he  found  himsiif  wondnfully  carried  out  by- 
the  spirit  of  prophecy,  far  beyond  his  otrn  thought  and  intention,  U'us  (  ue  may 
suppose)  an  abundant  satisfaction  to  himself,  that  he  was  not  only  a  father  of 
the  Messiah,  but  a  figure  of  him.  In  thi.i  psalm,  he  spiaks.  1.  Of  the 
humiliation  of  Christ ;  (r.  1..2I.)  u-hrre  Darid,  as  a  type  of  Christ,  com- 
plains of  the  very  calamitous  condition  he  was  in,  upon  many  accounts. 
I.  He  complains,  and  mi.res  comforts  with  his  complaints ;  complains,  r.  t,  2. 
but  comforts  himself,  r.ii..5.  complains  again,  ji.C.S.  but  comforts  himself 
again,  r.  9,  10.  a.  He  complains,  and  m>.res  prayers  with  his  complaints; 
complains  of  the  power  and  rage  of  his  enemies;  (r.  12,  IS,  10,  18.)  of  his 
own  bodily  teeakness  and  decay,  r.  14,  1.'),  17.  But  prays  that  God  would 
not  be  far  from  him,  »,-.  11,1!).  That  he  would  sac e  and  deliver  him, 
r.  19..21.  II.  Of  the  exaltation  of  Christ,  that  his  undertaking  should 
be  for  the  glory  of  God,  {v.  22.  .2.5.)  for  the  S(dralion  and  joy  of  his  people, 
(f.  26..29.)  and  for  the  perpetuating  of  his  on-n  kingdom,  r.  30,  31.  In 
singing  this  psalm,  we  must  keep  our  thoughts  fixed  upon  Christ,  and  he  <• 
affected  with  his  sufferings,  as  to  experience  the  fellowship  of  them,  and  M 
tfffeeted  tuiih  his  grace,  as  to  experience  the  potcer  and  influence  of  it. 


PSALMS,  XXH. 


Sonoufiil  Complaints. 


'•M 


To  the  chief  musician  upon  Aijclelli  Shahar.     A  psalm  of  David. 

Y  God,  my  God,  -wliy  hast  tlioii  forsaken 
me?  fVliy  art.  thou  so  far  from  hrlpiiig- 
me,  and  from  tlie  \vords  of  my  roaring,'?  2.  O  my 
God,  I  cry  in  the  day-time,  hut  ihon  hearest  not; 
and  in  the  night-season,  and  am  not  silent.  .'3.  But 
thou  art  holy,  O  thou  that  inhal)itest  the  praises 
of  Israel.  4.  Our  fathers  trusted  in  thee:  they 
trusted,  and  thou  didst  deliver  them.  5.  1  hey 
cried  unto  thee,  and  were  delivered  :  they  trusted 
ill  tliee,  and  were  not  confounded.  0.  But  I  am 
a  worm,  and  no  man;  a  reproach  of  men,  and 
despised  of  the  people.  7.  All  they  that  see  me 
laugii  me  to  scorn:  they  shoot  out  the  lip,  they 
shake  the  head,  saijing,  8.  He  trusted  on  the 
t.oHU  that  he  would  deliver  him:  let  him  deliver 
iiim,  seeing  he  delighted  in  him.  9.  But  thoua/'f 
hi^  that  look  me  out  of  the  womb:  thou  didst 
inal'ce  me  hope  when  I  was  upon  my  mother's 
l;re:.'.sts.  10.  I  was  cast  upon  thee  from  the  womb : 
thou  art  my  God  from  my  mother's  belly. 

Some  tliiiik  lliey  find  Christ  in  the  title  of  the  psalm  upon 
Aijvlrth  Shahar — The  hind  of  the  morning ;  Christ  is  as  the  swift 
hiiul  upon  the  mountains  o(  sjiices,  (Cant.  8. 14.)  ag  the  loving 
hind  and  the  pleasant  roe,  to  all  believers;  (Prov.5. 19.)  he  giveth 
pjodly  words  like  Naphtali,  who  is  compared  to  a  hind  let  loose, 
Gen.  4!). '21.  He  is  the  Hind  of  the  morning,  marked  out  by  the 
counsels  of  (iod  from  eternity,  to  be  run  down  by  those  dogs  that 
couipassed  him,  v. 16.  But  others  think  it  denotes  only  the  tune 
to  which  th.e  psalm  was  set. 

In  these  verses,  «e  have, 

I.  A  sad  comi)laintof  God's  withdrawings,  v. 1,2.  This  may  be 
applied  to  David,  or  any  other  child  of  God,  in  the  want  of  the 
tokens  of  his  favour,  pressed  with  the  burthen  of  his  displeasure, 
roaring  under  it,  as  one  overwhelmed  with  grief  and  terror,  crying 
earnestlv  for  relief,  and,  in  this  case,  apprehending  himself  for- 
saken nf  God,  unhelpod,  unheard,  yet  calling  him,  again  and  again, 
"  iMv  God,"  and  continuing  to  cry  day  and  night  to  him,  and 
earnestly  desiring  his  gracious  returns.  Note.  1.  SaiiriMiEi;  deser- 
tions are  the  saints' sorest  afflictions;  when  their  evidences  are 
clouded,  divine  consolations  suspended,  their  communion  with 
God  inlerrupted,  and  the  terrors  of  God  set  in  array  against  them, 
how  sad  are  their  spirits,  and  how  sapless  all  their  comforts! 
5.  Even  their  complaint  of  these  burthens  is  a  good  sign  of  spiritual 
life,  and  spiritual  senses  exercised.  To  cry  out,  "  INIy  God,  why 
am  1  sick?  «hv  am  I  poor?"  woidd  give  cause  to  suspect  discon- 
tent and  worldliness.  But,  t'7/i/  hast  thou  forsaken  mc?  is  the 
language  of  a  heart  binding  up  ils  Ir.ippiness  in  God's  favour. 
3.  When  we  are  lamenting  God  s  withdrawings,  yet  still  we  must 
call  him  our  God,  and  continue  to  call  upon  him  as  our's.  When 
we  want  the  faith  of  assurance,  we  must  live  bv  a  faith  of  adherence ; 
"However  it  be,  \el  God  is  good,  and  he  is  mine;  though  he  slay 
me,  vet  will  I  trust  in  him ;  though  he  do  not  answer  me  imme- 
diately, I  will  continue  praving  and  waiting;  though  he  be  silent, 
I  will  not  be  silent." 

But  it  must  be  applied  to  Christ ;  for,  in  Ihe  first  words  of  this 
complaint,  he  poured  out  his  scul  brfore  God  when  he  was  upon 
the  cross;  (Matlh.  27.4(5.)  probably  be  proceeded  to  the  follo\\ing 
words,  and,  some  think,  irpcalcd  the  whole  psalm,  if  not  aloud, 
(because  they  cavilled  at  the  first  words,)  yet  to  himself.  Note, 
(1.)  Christ,  in  his  sufferings,  cried  earnestlv  to  his  Father,  for 
his  favour  and  presence  with  him;  he  cried  in  the  day-time  upon 
the  cross,  and  in  the  night-season  when  he  was  in  his  agony  in 
the  garden ;    he  offered  up  strong  crying  and  tears  to  him  that 


was  able  to  save  bin),  and  \\\\\\  .some  fear  too,  IIeb.5.7.  (2.)  Yet 
Ciod  forsook  him,  was  far  from  heliiiiig  him,  and  did  not  hear 
him,  and  this  was  it  which  he  complains  of  more  than  all  hij 
sufferings.  God  ileli\ered  him  iuti)  the  hands  of  his  enemies; 
it  >\as  by  his  delerminate  counsel  that  he  was  crucified  and  slain, 
and  he  did  mit  give  insensible  comforls;  but  Christ  having  made 
bimself  sin  for  us,  in  conformily  then  unto,  the  Father  laid  him 
under  the  present  impressions  of  his  wrath  and  displeasure  against 
sui.  It  pleased  the  Lord  to  hniise  him,  and  put  him  to  grief, 
Isa.  53. 10.  But  even  then  he  kept  fast  hold  of  his  relation  to  his 
Father  as  his  God,  by  whom  he  was  now  emphiyed,  whom  he  was 
now  serving,  and  with  wiiom  he  should  shortly  be  glorified. 

II.  Encouragement  taken,  in  reference  hereunto,  i'.  H...^.  Though 
God  (lid  not  hear  him,  did  not  help  him,  \ct,  1.  He  will  think  well 
of  God  ;  "  But  thou  art  holy,  not  unjust,  untrue,  or  unkind,  in 
any  of  thy  dispensations;  though  thou  dost  not  immediately  come 
in  to  the  relief  of  thine  afflicted  people,  yet  thou  lovest"  them, 
art  true  to  thy  covenant  with  them,  and  dost  not  countenance 
the  iniquity  of  their  persecutors,  Hab.  1.13.  And  as  thou  art 
infinitely  pure  and  upright  thyself,  so  thou  delightest  in  the  ser- 
vices of  thine  upright  people  ;  Thou  inhabitest  the  praises  oj 
Israel,  thou  art  pleased  to  manifest  thy  glory,  and  grace,  and 
special  presence,  with  thy  people,  in  the  sanctuary  where  they 
attend  thee  with  their  praises;  there  thou  art  always  ready  to 
receive  their  homage,  and  of  the  tabernacle  of  meeting  hast  said, 
This  is  my  rest  for  ever."  This  bespeaks  God's  wonderful  con- 
descension to  his  faithful  worshippers — that,  though  he  is  attended 
with  the  praises  of  angels,  yet  he  is  pleased  to  inhabit  tb.e  praises 
of  Israel.  And  it  may  comfort  us  in  all  our  com|)laints — thai, 
though  God  seem,  for  a  while,  to  turn  a  deaf  ear  to  them,  yet  he 
is  so  pleased  with  his  people's  praises,  that  he  will,  in  due  time, 
give  them  cause  to  change  their  note;  Hope  in  God,  for  I  shall 
yet  praise  him.  Our  Lord  Jesus,  in  his  sufferings,  had  an  eye  to 
the  holiness  of  God,  to  preserve  and  advance  the  honour  of  that, 
and  of  his  grace  in  inhabitingthe  praises  of  Israel,  notwillistanding 
the  iniquities  of  their  holy  things.  2.  He  will  take  comfort  from 
the  experiences  which  the  saints  in  former  ages  had  of  the  benefit 
of  faitli  and  prayer;  (u.4,5.)  "  Our  fathers  trusted  in  thee,  cried 
unto  thee,  and  thou  didst  deliver  them ;  therefore  thou  wilt,  in 
due  lime,  deliver  me,  for  never  any  that  hoped  in  thee  were  made 
ashamed  of  their  hope;  never  any  that  sought  thee,  sought  thee 
in  vain.  And  thou  art  still  the  same  in  thyself,  and  the  same 
to  thy  people,  that  ever  thou  wast.  They  were  our  fathers, 
and  thy  people  are  beloved  for  the  fathers  sake,"  Rom.  11. 28. 
The  entail  of  the  covenant  is  designed  for  the  support  of  the 
seed  of  the  faithful.  He  that  was  our  fathers'  God  must  be 
our's,  and  therefore  will  be  ours.  Our  Lord  Jesus,  in  his  suffer- 
ings, supported  himself  with  this — that  all  the  fathers  who  were 
types  of  him  in  his  sufferings,  Noah,  Joseph,  David,  Jonah,  and 
others,  were,  in  due  time,  delivered,  and  were  types  of  his  ex- 
altation too;  therefore  he  knew  he  also  should  not  he  confounded 
Isa.  50. 7. 

III.  The  complaint  renewed  of  another  grievance,  and  that  is, 
the  contempt  and  reproach  of  men.  This  complaint  is  by  no 
means  so  bitter  as  that  before  of  God's  withdrawings;  but  as  that 
touches  a  gracious  soul,  so  this  a  generous  soul,  in  a  very  tender 
part,  i'.6.  .8.  Our  fathers  were  honoured,  the  patriarchs  in  Iheir 
day,  first  or  last,  appeared  great  in  the  eye  of  the  world,  Abraham, 
Moses,  David;  but  Christ  is  a  worm,  and  no  man.  It  was  great 
condescension  that  he  became  man,  a  step  downward,  that  is, 
and  will  be,  the  wonder  of  angels;  yet,  as  if  it  were  too  much, 
too  great,  to  be  a  man,  he  becomes  a  worm,  and  no  man.  He 
was  Adam — a  mean  man,  and  Enosh — a  man  of  sorrows,  but  lo 
Ish — not  a  considerable  man;  for  he  took  upon  him  the  form  of  a 
servant,  and  his  visage  was  7na rred  more  than  any  man's,  Isa.  52. 14. 
Man,  at  the  best,  is  a  worm ;  but  he  became  a  worm,  and  no  man. 
If  he  bad  not  made  himself  a  worm,  he  could  not  have  been 
trampled  upon  as  he  was.  The  word  sinnifies  such  a  worm  as 
was  nsed  in  dying  scarlet  or  purple;  whence  some  make  it  an 
allusion  to  his  bloody  sufferings.  See  what  abuses  were  put  upon 
hira;   ].  He  was  reproached  as  a   had   man,   as  a  blasphemer,  a 


PSALM 

sabbath-breaker,  a  wine-bibber,  a  false  prophet,  an  enemy  to 
Csesar,  a  confederate  wilh  the  prince  of  the  devils.  2.  He  was 
despised  of  the  people,  as  a  mean  contemptible  man,  not  worth 
takmg  notice  of;  his  country  in  no  repute,  his  relations  poor 
mechanics,  his  followers  none  of  the  rulers,  or  the  Pharisees,  but 
the  mol).  3.  He  was  ridiculed  as  a  foolish  man,  and  one  that  not 
oiilv  deceived  others,  but  himself  too.  They  that  saw  him  hanging' 
on  the  cross  laua;hed  him  to  scorn.  So  far  were  they  from  pity- 
nia  him,  or  concerning  themselves  for  him,  that  they  added  to  his 
afflictions,  \\h\\  all  the  gestures  and  expressions  of  insolence, 
upbraiding  him  wilh  his  fall  ;  thev  make  mouths  at  him,  make 
merry  over  him,  and  make  a  jest  of  his  sufferings  ;  they  shoot  out 
the  lip,  thev  shake  their  head,  savin?.  This  was  he  that  said  he 
trusted  God  noiild  drlivrr  him;  noic  let  him  drlivrr  him.  David 
was  sometimes  tauuted  for  his  confidence  in  God  ;  but  in  the  suf- 
ferings of  Christ  this  was  literallv  and  exactly  fulfilled  ;  those  verv 
gestures  were  used  by  those  that  reviled  him;  (Matlh.27.  39.) 
thev  wagged  their  heads,  nav,  and  so  far  did  their  malice  make 
them  forget  Iheuiselves,  that  thev  used  the  very  words,  («.  43.) 
He  trusted  in  God,  Ivt  him  deliver  him.  Our  Lord  .lesiis,  having; 
undertaken  to  satisfy  for  the  dishonour  we  had  done  to  God  by 
our  sins,  did  it  by  submitting  to  the  lowest  possible  instance  of 
ignominy  and  disgrace. 

IV.  Encouragement  taken  as  to  this  also;  (o.  9,  10.)  Men 
despise  me;  but  thou  art  he  thnf  tnok  me  nut  nf  the  u-oiiih.  David 
and  other  good  men  have  often,  for  direction  to  us,  encouraged 
themselves  with  this,  that  God  was  not  only  the  God  of  their 
fathers,  as  before,  (v.  4.)  but  the  God  of  their  infancy,  who  began 
by  limes  to  take  care  of  them,  as  soon  as  they  ha<l  a  being,  and 
therefore,  they  hope,  will  never  cast  them  off.  He  that  did  so 
well  for  us  in  that  helpless,  useless,  state,  will  not  leave  us,  when 
he  has  reared  us  and  nursed  us  up  into  some  capacity  of  serving 
him.  See  the  early  instances-  of  God's  providential  care  for  us, 
1.  In  the  birth;  He  took  us  also  out  of  the  womb,  else  we  had 
died  there,  or  been  stifled  in  the  birth.  Every  man's  particular 
time  begins  with  this  pregnant  proof  of  God's  providence,  as 
time,  in  general,  began  wilh  the  creation,  that  pregnant  proof  of 
his  being.  2.  At  the  breast;  "  Then  didst  thnu  make  me  hope ;" 
that  is,  "thou  didst  that  for  me,  in  providing  sustenance  for  me, 
and  protecting  me  from  the  dangers  to  which  I  was  exposed, 
which  encourages  me  to  hope  in  thee  all  my  days."  The  blessings 
of  the  breasts,  as  they  crown  the  blessings  of  the  womb,  so  thev 
are  earnests  of  the  blessings  of  our  whole  lives;  surelv  he  that 
fed  us  then,  will  never  starve  ns.  Job,  3.12.  3.  In  our  early  dedi- 
cation to  him ;  /  icas  cast  upon  thee  from  the  womb.  Which 
perhaps  refers  to  his  circumcision  on  the  eighth  day  ;  he  was 
^hen  by  his  parents  committed  and  given  up  to  God  as  his  God  in 
covenant;  for  circumcision  was  a  seal  of  the  covenant;  and  this 
encouraged  him  to  trust  in  God.  Those  have  reason  to  think 
themselves  safe,  who  were  so  soon,  so  solemnly,  gathered  under 
the  winr;s  of  the  divine  majesty.  4.  In  the  experience  we  have 
had  of  God's  goodness  to  ns  all  along  ever  since,  drawn  out  in  a 
constant,  iminterrupted,  series  of  preservations  and  supplies; 
TiiOH  art  my  God ;  providing  for  me,  and  watching  over  me  for 
good, /rom  my  mother's  belly,  from  my  coming  into  the  world,  unto 
this  day.  And  if,  as  soon  as  we  became  capable  of  exercising 
reason,  we  put  our  confidence  in  God,  and  committed  ourselves 
and  our  way  to  him,  we  need  not  doubt  but  he  will  always  remem- 
ber the  kindness  nf  our  youth,  and  the  love  of  our  espousals, 
Jer.  2.2.  This  is  applicable  to  our  Lord  Jesus,  over  whose 
incarnation  and  birth  the  Divine  Providence  watched  with  a 
peculiar  care,  when  he  was  born  in  a  stable,  laid  in  a  manger,  and 
immediately  exposed  to  the  malice  of  Herod,  and  forced  to  flee 
Mito  Enypt;  when  he  was  a  child,  God  loved  him,  and  called  him 
thence,  (Hos.  11.1.)  and  the  remembrance  of  this  comforted  him 
m  his  sufferings;  men  repmached  him,  and  discouraged  his  con- 
fidence in  God  ;  but  God  had  honoured  him,  and  encouraged  his 
confidence  in  him. 

1 1.  Be  not  far  from  me  ;  for  trouble  is  near  ;  for 
(lierr  i.<;  none  to  help.      12.  Many  bulls  have  roni- 


S,  .XXII.  Sorrowful  Complaints. 

passed  me  :  strong  bulls  of  Bashan  have  beset  me 
ronnd.  13.  They  gaped  upon  me  icith  their  mouths, 
as  a  ravening  and  a  roaring  lion.  14.  I  am  poured 
out  like  water,  and  all  my  bones  are  out  ol  joint: 
my  heart  is  like  wax  ;  it  is  melted  in  tiie  midst  of 
my  bowels.  15.  My  strength  is  dried  up  like  a 
potsherd;  and  my  tongue  cleaveth  to  my  jaws ; 
and  thoti  hast  brought  me  into  the  dust  of  (ieath. 
16.  For  dogs  have  compassed  me:  the  assembly 
of  the  wicked  have  inclosed  me  :  they  pierced  my 
hands  and  my  feet.  17.1  may  tell  all  my  bones: 
they  look  and  stare  upon  me.  18.  They  part  my 
garments  among  them,  and  cast  lots  upon  my  ves- 
ture. 19.  But  be  not  thou  far  from  me,  O  Lord  : 
O  my  strength,  haste  thee  to  help  me.  20.  Deliver 
my  soul  from  the  sword  ;  my  darling  from  the 
power  of  the  dog.  21.  Save  me  from  the  lion's 
mouth  :  for  thou  hast  heard  me  from  the  horns  of 
the  unicorns. 

In  these  verses,  we  have  Christ  suffering,  and  Christ  praying: 
by  which  we  are  directed  to  look  for  crosses,  and  to  look  up  to 
God  under  them. 

I.  Here  is  Christ  suffering:  David  indeed  was  often  in  trouble, 
and  beset  with  enemies  ;  but  many  of  the  particulars  here  speci- 
fied are  such  as  were  never  true  of  David,  and  therefore  must  be 
appropriated  to  Christ  in  the  depth  of  his  humiliation. 

1.  He  is  here  deserted  by  his  friends;  trouble  and  distress  are 
near,  and  there  is  none  to  help,  none  to  uphold,  r.  11.  He 
trod  the  wine-press  alone  ;  for  all  his  disciples  forsook  him,  and 
fled.  It  is  God's  honour  to  help,  when  all  other  helps  and  suc- 
cours fail. 

2.  He  is  here  insulted  and  surrounded  by  his  enemies,  such  as 
were  of  a  higher  rank,  who,  for  their  strengtli  and  fury,  are  com- 
pared to  biills,  strong  bulls  of  Bashan,  («.12.)  fat  and  fed  to  the 
full,  haughty  and  sour;  si:ch  were  the  chief  priests  and  elders  that 
persecuted  Christ ;  and  others  of  a  lower  rank,  who  are  compared 
to  dogs,  (v.  IG.)  filthy  and  greedy,  and  unwearied  in  running  him 
down.  There  is  an  assembly  of  the  wicked  plotting  against  him  ; 
(v.  16.)  for  the  chief  priests  sat  in  council,  to  consult  of  ways  and 
means  to  take  Christ.  These  enemies  were  numerous  and  unani- 
mous ;  "  Many,  and  those  of  different  and  clashing  interests  among 
themselves,  as  Herod  and  Pilate,  have  agreed  to  compass  me. 
They  have  carried  their  plot  far,  and  seem  to  have  gained  their 
point,  for  they  have  beset  me  round,  v.  12.  They  have  inclosed 
me,  V.  16.  They  are  formid  dile  and  threatening:  (u.  13.)  They 
gaped  upon  me  with,  their  mouths,  to  shew  me  that  they  would 
swallow  me  up  ;  and  this,  with  as  much  strength  and  fierceness  as 
a  roaring  ravening  lion  leajis  upon  his  prey." 

3.  He  is  here  crucified;  the  ^ery  manner  of  his  deatli  is  de- 
scribed, though  never  in  use  among  the  Jews  ;  They  pierced  my 
hands  and  my  feet,  (v.  16.)  which  were  nailed  to  the  accursed  tree, 
and  the  whole  body  left  so  to  hang,  the  effect  of  which  must  needs 
be  the  most  exquisite  pain  and  torture.  There  is  no  one  passage, 
in  all  the  Old  Testament,  which  the  Jews  have  so  industriously 
corrupted  as  this,  because  it  is  such  an  eminent  prediition  of  the 
death  of  Christ,  and  was  so  exactly  fulfilled. 

4.  He  is  here  dying,  {v.  14, 15.)  dying  in  pain  and  anguish,  be- 
cause he  was  to  satisfy  for  sin,  which  brought  in  pain,  and  for 
which  we  must  otherwise  have  lain  in  everlasting  arguish.  Here 
is,  (1.)  The  dissolution  of  the  whole  frame  of  his  body;  lam 
poured  out  like  water,  weak  as  water,  and  yielding  to  the  power 
of  death,  emptying  himself  of  all  the  supports  of  his  human 
nature.  (2.)  "The  dislocation  of  his  bones  ;  care  was  taken  that  not 
one  of  them  should  be  broken,  (John,  19.  '^.)  but  they  were  all  out 
of  joint  by  the  violent  stretching  of  his  body  upon  the  cross  as  upon 


PSALMS,  XXII 


Petitions. 


a  rack.  Or  it  may  tloinilc  tlic  foar  tliat  seized  iiim  in  his  agony  in 
tlie  garden,  when  lie  hogaii  to  be  soie  amazed ;  the  effect  of  which 
perhaps  was,  (as  sometimes  it  lias  heen  of  great  fear,  Daji.5.6.) 
tliat  tlie  joints  of  /its  loins  verc  loosed,  and  his  laiecs  smote  one 
against  another.  His  hones  were  put  out  of  joint,  that  he  might 
lut  the  whole  creation  into  joint  again,  which  sin  had  put  out  of 
joint,  and  might  make  our  broken  bones  to  rejoice.  (3.)  The 
colliquation  of  his  spirits;  My  heart  is  like  wax,  melted  to  receive 
the  impressions  of  God's  wrath  against  the  sins  he  undertook  to 
satisfy  for;  melting  away  like  the  vitals  of  a  dying  man;  as  this 
satisfied  for  the  hardness  of  our  hearts,  so  the  consideration  of  it 
should  help  to  soften  llieni.  When  Job  speaks  of  his  inward 
trouble,  he  says.  The  Ahiiirj/ily  ma  lies  viy  heart  soft;  (Job,  23.  J  (J.) 
and  see  Ps.68.2.  (-1.)  the"  failing  of  his  natural  force;  My 
strength  is  dried  up ;  so  that  he  became  ]>arched  and  brittle  like 
a  potsherd,  the  radical  moisture  being  wasted  by  the  fire  of  di\ine 
wrath  preying  upon  his  spirits.  Who  then  can  stand  before  God's 
anger?  or  who  knows  the  power  of  it?  If  this  were  done  in  the 
green  tree,  what  shall  he  done  in  the  dry?  (5.)  The  clamminess 
of  his  mouth,  a  usual  symptom  of  approaching  death  ;  3ly  tongue 
cleaveth  to  my  jaws;  this  was  fulfilled  both  in  his  thirst  upon  the 
cross,  (John,  19. 20.)  and  in  his  silence  under  his  sufferings;  for, 
as  a  sheep  before  the  sheairrs  is  dumb,  so  he  o|)ened  not  his 
mouth,  nor  objected  against  any  thing  done  to  him.  (G.)  His 
giving  up  the  ghost;  "  Thou  hast  brought  me  to  the  dust  of  death  ; 
I  am  just  ready  to  drop  into  the  grave;"  for  nothing  less  would 
satisfy  divine  justice.  The  life  of  the  sinner  was  forfeited,  and 
Iherefore  the  life  of  the  Sacrifice  must  be  the  ransom  for  it.  The 
sentence  of  death  passed  upon  Adam  was  thus  expressed  :  Unto 
llust  thou  shalt  return.  And  therefore  Christ,  having  an  eve  to 
that  sentence  In  his  obedience  to  death,  here  uses  a  like  expression ; 
Thou  hast  brought  me  to  the  dust  of  death. 

5.  He  was  stripped ;  the  shame  of  nakedness  was  the  immediate 
consequence  of  sin;  and  therefore  our  Lord  Jjesus  was  stripped  of 
his  clothes  when  he  was  crucified,  that  he  might  clothe  us  with 
the  robe  of  his  righteousness,  and  that  the  shame  of  our  nakedness 
might  not  appear.  Now  here  we  are  told,  (1.)  How  his  body 
looked  when  it  was  thus  stripped  ;  I  may  tell  all  my  bones,  v.VJ. 
His  blessed  body  was  lean  and  emaciated  with  labour,  grief,  and 
fasting,  during  the  whole  course  of  his  ministry,  which  made  him 
look  as  if  he  was  near  50  years  old,  when  he  was  yet  but  33 ;  as 
we  find,  John,  8.  57.  .  His  wrinkles  now  witnessed  for  him  that 
he  was  far  from  being  what  he  was  called,  a  gluttonous  }nan  and 
a  wine-bibber.  Or,  his  bones  might  be  numbered,  because  his 
body  was  distended  upon  the  cross,  which  made  it  easy  to  count 
his  ribs.  They  look  and  stare  ■upon  me;  my  bones  do,  being  dis- 
torted, and  having  no  flesh  to  cover  them,  as  Job  says;  (ch.lG.S.) 
My  leanness,  rising  tip  in  me,  beareth  witness  to  my  face.  Or, 
"  The  slanders  by,  the  passers  by,  are  amazed  to  see  my  bones 
start  out  thus;  and,  instead  of  pitying  me,  are  pleased  even  with 
such  a  rueful  spectacle."  (2.)  What  they  did  with  his  clothes, 
which  they  took  from  him;  {v.  18.)  They  part  my  garments  among 
them,  to  every  soldier  a  part,  and  upon  my  vesture,  the  seamless 
coat,  do  they  cast  lots.  This  very  circumstance  was  exactly  ful- 
filled, John,  19. 23, 24.  And  though  it  was  no  great  instance  of 
Christ's  suffering,  yet  it  is  a  great  instance  of  the  fulfilling  of  the 
scripture  in  him.  Thus  it  was  written,  and  therefore  thus  it 
behoved  Christ  to  suffer.  Let  this,  therefore,  confirm  our  faith 
in  him  as  the  true  Messiah,  and  inflame  our  love  to  him  as  the  best 
of  friends,  who  loved  us,  and  suffered  all  this  for  us. 

n.  Here  is  Christ  praying,  and  with  that  supporting  himself 
under  the  burthen  of  his  sufferings;  Christ,  in  his  agony,  prayed, 
prayed  earnestly,  prayed  that  the  cup  might  pass  from  him ;  when 
the  prince  of  this  world  with  his  terrors  set  upon  him,  gaped  upon 
him  as  a  roaring  lion,  he  fell  upon  the  ground,  and  prayed.  And 
of  that  David's  praying  here  was  a  type.  He  calls  God  his  Strength, 
V.  19.  When  we  cannot  rejoice  in  God  as  our  Song,  yet  let  us 
«tay  ourselves  upon  him  as  our  Strength;  and  take  the  comfort  of 
spiritual  supports,  when  we  cannot  come  at  spiritual  delights.  He 
prays,  1.  That  God  would  be  with  him,  and  not  set  himself  at  a 
distance  from  him;  Be  not  thou  far  from  me,  (i'.  11.)  and  again, 
vcL.  11  '    79 


t).  19.  "  Whoever  stands  aloof  from  my  sore.  Lord,  do  not  thou." 
The  nearness  of  trouble  should  quicken  us  to  draw  near  to  God, 
and  then  we  may  hope  that  he  will  draw  near  to  us.     2.  That  he 
would  help  him,  and   make  haste  to  hcl|)  him;   help  him  to  bear 
up  under  his  troubles,  that  he  might  not   fail  nor  be  discouraged, 
that  he  might  neither  shrink  from  his  undertaking,  nor  sink  under 
it.     And  the  Father  heard  him  in  that  he  feared,  (Heb.5.7.)  and 
enabled   hira  to  go  through   with  his  work.     3.  That  he  would 
deliver  him,  and  save  him,  i'.20,21.    (1.)  Observe  what  the  jewel 
is  which  he  is  in  care  for,  "The  safety  of  my  soul,   my  darlino-, 
let  that  be  redeemed  from  the  power  of  the  grave,  (49. 15.)  Father, 
into  thy  hands  I  commit  that,   to  be  conveyed  safe  to  jjaradise." 
The  psalmist  here  calls  his  soul  his  darling,  his  only  one,  so  the 
word   is;   " My  soul  is  my  only  one.     I  have  but  one  son!   to  take 
care  of,  and  therefore  the  greater  is  my  shame  if  I  neglect  it ;  and 
the  greater  will  the  loss  be  if  I  let  it  perish.     Being  my  oidv  one, 
it  ought  to  be  my  darling,  for  the  eternal  welfare  of  which  I  ought 
to  be  deeply  concerned.     I  do  not  use  my  soul  as  my  darling, 
unless  I  take  care  to  preserve  it  from  every  thing  that  would  hurt 
it,  and  to  provide  all  necessaries  for  it,  and  be  entirely  tender  of 
its  welfare."    (2.)  Observe  what  the  danger  is  from  which  he  prays 
to  be  delivered,  from  the  sword,  the  flaming  sword  of  divine  v  rath, 
wliich  turns  every  way.     This  he  dreaded  more  than  any  thing. 
Gen.  3. 24.     God's  anger  was   the   wormwood  and    the  gall  in 
the  bitter  cup  that  was  put  into  his  hands;   "O  deliver  my  soul 
from  that.     Lord,  though  I  lose  my  life,  let  me  not  lose  thy  love. 
Save  me  from  the  power  of  the  dog,  and  from  the  lion's  mouth." 
This  seems  to  be  meant  of   Satan,  that  old  enemy  who  bruised 
the  heel  of  the  seed  of  the  woman,  the  prince  of  this  world,  with 
whom  he  was  to  engage  in  close  combat,  and  whom  he  saw  coming, 
John,  14. 30.     "Lord,  save  me  from   being  overpowered  by  his 
terrors."     He  pleads,   "  Thou  hast   formerly  heard  me  from  the 
horns  of  the  vnicorn,"  that  is,  "  saved  me  from  him,  in  answer  to 
my  prayer."     This  may  refer  to  the  victory  Christ  had  obtained 
over  Satan  and  his  temptations,   (Matth.4.)  when  the  Devil  left 
him  for  a  season,  (f^tdie,  4. 13.)  but  now  returned  in  another  m  in- 
ner to  attack  him  with  his  terrors.     "  Lord,  thou  gavest  me  the 
victory  then,  give   it  me  now,  that  T  mav  spoil  principalities  and 
powers,  and  cast  out  the  prince  of  this  world."    Has  God  delivered 
us  from  the  horns  of  the  unicorn,  that  we  be  not  tossed  ?    Let  that 
encourage  us  to  hope  that  we  shall   be  delivered   from  the  lion  s 
mnuth,  that  we  be  not  torn.     He  that  has  delivered,  doth,  and 
will.     This  prayer  of  Christ,   no  doubt,   was  answered,   for  the 
Father  heard  him  always.     ,\nd  though  he  did  not  deliver  him 
from  death,  yet  he  suffered  him  not  to  see  corruption,  but,  the 
third  day,  raised  him  out  of  the  dust  of  death,  which  was  a  greater 
instance  of  God's  favour  to  him  than  if  he  had   helped  him  down 
from  the  cross;   for  that  would  have  hindered  his  undertaking, 
whereas  his  resurrection  crowned  it. 

In  singing:  this,  we  should  meditate  on  the  sufferings  and  resur- 
rection of  Christ,  till  we  experience  in  our  own  souls  the  power  of 
his  resurrection  and  the  fellowship  of  his  sufferings. 

22.  I  will  declare  tliy  name  unto  my  brethren: 
in  the  midst  of  the  congregation  will  I  praise  thee. 
23.  Ye  that  fear  the  Lord,  praise  him;  all  ye  the 
seed  of  Jacob,  glorify  him;  and  fear  him,  all  ye 
the  seed  of  Israel.  24.  For  he  hath  not  despised 
nor  abhorred  the  affliction  of  the  afflicted ;  neither 
hath  he  hid  his  face  from  him;  but  wiien  he  cried 
unto  him,  he  heard.  2-5.  My  praise  shall  be  of 
thee  in  the  great  congregation:  I  will  pay  my 
vows  before  them  that  fear  him.  20.  The  meek 
shall  eat  and  be  satisfied:  they  shall  praise  the 
Lord  that  seek  him :  your  heart  shall  live  for  ever. 
27.  All  the  ends  of  the  world  shall  remember  and 
turn  unto  the  Lord:  and  all  the  kindreds  of  the 


PSALMS,  XXII. 


Tniiniphant  Predictions. 


nations  shall  worship  before  thee.  28.  For  the 
kingdom  is  the  Lord's:  and  he  is  the  governor 
among  the  nations.  29.  All  t/iei/  that  be  fat  npon 
earth  shall  eat  and  worship :  all  they  that  go  down 
to  the  dust  shall  bow  before  him,  and  none  can 
keep  alive  his  own  soul.  30.  A  seed  shall  serve 
him;  it  shall  be  accounted  to  the  Lord  for  a  ge- 
neration. 31.  They  shall  come,  and  shall  declare 
his  righteousness  unto  a  people  that  shall  be  born, 
ihat  he  hath  done  this. 

The  same  that  l>egaii  the  psalm  complaining,  who  was  no  other 
than  Christ  in  his  humiliation,  ends  it  here  triumphing,  and  it  can 
be  no  other  than  Christ  in  his  exaltation.  And  as  the  first  words 
of  the  complaint  were  used  by  Christ  himself  upon  the  cross,  so 
the  first  words  of  the  triumph  are  expressly  applied  to  him, 
(Heb.  2. 12.)  and  are  made  bis  own  words ;  I  will  declare  thy  name 
nnio  my  brethren,  in  the  tnidst  of  the  church  will  I  sing  praise  unto 
thee.  The  certain  prospect  which  Christ  had  of  the  joy  set  before 
him,  not  only  gave  him  a  satisfactory  answer  to  his  prayers,  but 
turned  his  complaints  into  praises;  he  saw  of  the  travail  of  his  soul, 
and  was  well  satisfied  :  witness  that  triumphant  word  wherewith 
he  breathed  his  last;   It  is  finished. 

Five  things  are  here  spoken  of,  the  view  of  which  were  the 
satisfaction  and  triumph  of  Christ  in  his  sufferings. 

I.  That  he  should  have  a  church  in  the  world,  and  that  those 
that  were  given  him  from  eternity  should,  in  the  fulness  of  lime, 
ie  gathered  in  to  him.  This  is  implied  here;  that  he  should  .see 
Us  seed,  Isa.  53.10.  It  pleased  him  to  think,  1.  That  by  the 
ieclaring  of  God's  name,  by  the  preaching  of  the  everlasting  gospel 
h  its  plainness  and  purity,  many  should  be  effectually  called  to 
tim,  and  to  God  by  him.  And,  for  this  end,  ministers  should  be 
employed  to  publish  this  doctrine  to  the  world,  who  should  be  so 
much  his  messengers  and  his  voice,  that  their  doing  it  should  be 
accounted  his  doing  it;  their  word  is  his,  and  by  them  he  declares 
Gods  name.  2.  That  those  who  are  thus  called  in,  should  be 
brought  into  a  very  near  and  dear  relation  to  him  as  his  brethren ; 
for  he  is  not  only  not  ashamed,  but  greatly  well  pleased,  to  call 
them  so;  not  the  believing  Jews  only,  his  countrymen,  but  those 
of  the  Gentiles  also,  who  became  fellow-heirs  and  of  the  same 
body,  Heb.  2. 11.  Christ  is  our  elder  Brother,  who  takes  care  of 
us,  and  makes  provision  for  us,  and  expects  that  our  desire  should 
be  toward  him,  and  that  we  should  be  willing  that  he  should  rule 
over  us.  3.  That  these  his  brethren  should  be  incorporated  into  a 
congregation,  a  great  congregation;  such  is  the  universal  church, 
fhe  whole  family  that  is  named  from  him,  into  which  all  the 
children  of  God  that  were  scattered  abroad  are  collected,  and  in 
which  they  are  united;  (John, 11. 52.  Eph.  1.10.)  and  that  they 
should  also  be  incorporated  into  lesser  societies,  members  of  that 
great  body,  many  religious  assemblies  for  divine  worship,  on  which 
the  face  of  Christianity  should  appear,  and  in  which  the  interests 
of  it  should  be  supported  and  advanced.  4.  That  these  should  be 
accounted  the  seed  of  Jacob  and  Israel,  v.  23.  That  on  them, 
though  Gentiles,  the  blessing  of  Abraham  might  come,  (Gal.  3. 14.) 
and  lo  them  might  pertain  the  adoption,  the  glory,  the  covenant, 
ond  the  service  of  God,  as  much  as  ever  it  did  to  Israel  according 
to  the  flesh,  Kom.9.4.  Heb.8.10.  The  gospel-church  is  called 
fhe  Israel  nf  God,  Gal.fi.  IG. 

II.  That  God  sliould  he  greatly  honoured  and  glorified  in  him 
by  that  church.  His  Father's  glorv  was  that  which  he  had  in  his 
eye  throughout  his  whole  undertaking,  (John, 17.4.)  particularly 
m  his  sufferings,  which  he  entered  upon  with  this  solemn  request. 
Father,  glorify  thtj  name,  John,  12.  27, 28.  He  foresees  with 
pleasure, 

1.  ThaKiod  would  he  lilorifi.d  l.y  the  chur.^h  that  shouUI  he 
gathered  to  him  ;  and  Ihat  for  this  end  they  should  be  called  and 
gathered  in,  Ihat  they  might  be  unio  God /or  a  name  and  a  praise. 
Christ  liv  his  ministers  will  declare  God's  name  to  his  hrethrrn    .is 


God's  month  to  them,  and  then  by  them,  as  the  mouth  of  the 
congregation  to  God,  will  God's  name  be  praised.  All  that  feat 
the  Lord,  will  praise  him,  (i'.23.)  even  every  Israelite  indeed.  See 
118.2.  .4. — 135.19,20.  The  business  of  Christians,  particularly 
in  their  solemn  religious  assemblies,  is,  to  praise  and  glorify  God, 
with  a  holy  awe  and  reverence  of  his  majesty;  and  therefore  they 
that  are  here  called  upon  to  praise  God,  are  called  upon  to  fear 
him. 

2.  That  God  would  be  glorified  in  the  Redeemer  and  in  his 
undertaking.  Therefore  Christ  is  said  iopi-aisc  God  in  the  church, 
not  only  because  he  is  the  IMasler  of  the  assemblies  in  which  God 
is  praised,  and  the  Mediator  of  all  the  praises  that  are  offered  up 
to  God,  but  because  he  is  the  Matter  of  the  church's  praise.  See 
Eph.  3. 21.  All  our  praises  must  centre  in  the  work  of  redemplion, 
and  a  great  deal  of  reason  we  have  to  be  thankful,  (1.)  That  Jesus 
Christ  was  owned  by  his  Father  in  his  undertaking,  notwithstanding 
the  apprehension  he  was  some  times  under  that  his  Father  had 
forsaken  him;  (u.24.)  For  he  hath  not  despised  nor  abhorred  the 
affliction  of  the  afflicted  One,  that  is,  of  the  suffering  Redeemer; 
but  has  graciously  accepted  it  as  a  full  satisfaction  for  sin,  and  a 
valuable  consideration  on  which  to  ground  the  grant  of  eternal 
life  to  all  believers.  Though  it  was  offered  for  us  poor  sinners, 
he  did  not  despise  or  abhor  it  for  our  sakes,  nor  did  he  turn  his 
face  from  him  ihat  offered  it,  as  Saul  was  angry  with  his  own  son, 
because  he  interceded  for  David,  whom  he  looked  upon  as  his 
enemy.  But  when  he  cried  unto  him,  when  his  blood  cried  for 
peace  and  pardon  for  us,  he  heard  him.  This,  as  it  is  the  matter 
of  our  rejoicing,  ought  to  be  the  matter  of  our  thanksgiving.  Those 
who  have  thought  their  prayers  slighted  and  nnheard,  if  they 
continue  to  pray  and  waif,  will  find  they  have  not  sought  in  vain. 
(2.)  That  he  himself  will  go  on  with  his  undertaking,  and  complete 
it.  Christ  snys,  I  will  pay  my  vows,  r.25.  Having  engaged  to 
bring  many  sons  to  giory,  he  will  perform  his  engagement  to  the 
utmost,  and  will  lose  none. 

III.  That  all  humble  gracious  souls  should  have  a  full  satisfac- 
tion and  happiness  in  him,  v.2G.  It  comforted  the  Lord  Jesus  in 
his  sufferings,  that  in  and  through  him  all  true  believers  should 
have  everlasting  consolation.  1.  The  poor  in  spirit  shall  be  rich  in 
blessings,  spiritual  blessings;  the  hungry  shall  be  filled  with  good| 
things.  Christ's  sacrifice  being  accepted,  the  saints  shall  feast 
upon  the  sacrifice,  as,  under  the  law,  upon  the  peace-offerings, 
and  so  partake  of  the  altar;  The  meek  shall  eat  and  be  satisfied; 
eat  of  the  bread  of  life,  feed  with  an  appetite  upon  the  doctrine  of 
Christ's  mediation,  which  is  meat  and  drink  to  the  soul  that  knows 
its  own  nature  and  case.  They  that  hunger  and  thirst  after 
righteousness  in  Christ,  shall  have  all  they  can  desire  to  satisfy 
them  and  make  them  easy,  and  shall  not  labour,  as  they  have  done, 
for  that  which  satisfies  not.  2.  They  that  are  much  in  pravine-, 
shall  be  much  in  thanksgiving;  T/iey  shall  praise  the  Lord,  that 
seek  him,  because  through  Christ  they  are  sure  of  finding  him;  in 
the  hopes  of  which  they  have  reason  to  praise  him,  even  while  they 
are  seeking  him;  and  the  more  earnest  they  are  in  seeking  him, 
the  more  will  their  hearts  be  enlarged  in  his  praises  when  they  have 
found  him.  3.  The  souls  that  are  devoted  to  him  shall  be  for  ever 
happy  with  him  ;  "  Your  heart  shall  lire  for  ever.  Your's  thr't 
are  meek,  that  are  satisfied  in  Christ,  that  continue  to  seek  God; 
whatever  becomes  of  your  bodies,  your  hearts  shall  live  for  ever; 
the  graces  and  comforts  you  have  shall  be  perfected  in  everlasting 
life.  Christ  has  said.  Because  I  live, ye  shalllive  also;  (John,  14. 19.) 
and,  therefore,  that  life  shall  be  as  sure,  and  as  long,  as  his." 

IV.  That  the  church  of  Christ,  and  with  it  the  kingdom  of  God 
among  men,  should  extend  itself  to  all  corners.of  the  earth,  and 
should  take  in  all  sorts  of  people. 

1.  That  it  should  reach  far,  v.  27, 28.  That,  whereas  ths 
Jews  had  long  been  the  <mly  professing  people  of  God,  now,  all 
the  ends  of  the  world  should  come  info  the  church,  and,  the  parti- 
tion-wall being  takeu  down,  the  Gentiles  should  be  taken  in.  It 
is  here  prophesied,  (1.)  That  they  should  be  converted,  they  shall 
remember,  and  turn  to  the  Lord.  Note,  Serious  reflection  is  the 
first  step,  and  a  good  step  it  is,  toward  true  conversion.  We  must 
consider,  and  turn.     The  prodigal  came  first  to  himself,  and  then 


PSALMS,  XXII,  XXIfl. 


Triumphaiil  Predictions. 


ti)  'lis  father.  (2.)  That  thea  they  .should  l)e  admitted  into  com- 
iiiiiMion  with  God,  and  with  the  asscnibhes  tliat  serve  him;  Tkey 
shiill  worship  before  thee,  for  in  ever  if  place  incense  shall  be  offered 
to  God,  Mai.  1.11.  Lsa.  66.  23.  Those  that  turn  to  God  will 
make  conscience  of  worshipping  before  him.  And  good  reason 
there  is  why  all  the  kindreds  of  the  nations  should  do  homage  to 
God,  for,  (u.2ft.)  The  kingdom  is  the  Lord's;  his,  and  his  only, 
is  the  universal  monarchy.  [l.]The  kingdom  of  nature  is  the 
Lord  Jehovah's,  and  his  providence  rules  among  the  nations,  and 
u|)on  that  account  we  are  bound  to  worship  him.  So  that  the 
design  of  the  Christian  religion  is  to  revive  natural  religion,  and 
its  principles  and  laws.  Christ  died  to  bring  us  to  God,  the  God 
that  made  us,  from  whom  we  had  revolted,  and  to  reduce  us  to 
our  native  allegiance.  [2.]  The  kingdom  of  grace  is  the  Lord 
Christ's,  and  he,  as  Mediator,  is  appointed  Governor  among  the 
nations;  Head  over  all  things  to  his  church.  Let  every  tongue 
therefore  confess  that  he  is  Lord. 

2.  That  it  should  include  many  of  different  ranks,  i'.  29.  High 
and  low,  rich  and  poor,  bond  and  free,  meet  in  Christ.  (1.)  Christ 
shall  have  the  homage  of  many  of  the  great  ones,  they  that  be 
fat  upon  the  earth,  that  live  in  pomp  and  power,  they  shall  eat 
and  worship ;  even  they  that  fare  deliciously,  when  they  have  eaten 
and  are  full,  shall  bless  the  Lord  their  God  for  their  plenty  and 
prosperity.  (2.)  The  poor  also  shall  receive  his  gospel.  Those 
that  go  down  to  the  dust,  that  sit  in  the  dust,  (113.  7.)  that  can 
scarcely  keep  life  and  soul  together,  they  shall  bow  before  the 
Lord  Jesus,  who  reckons  it  his  honour  to  be  the  poor  man's  King, 
(72.12.)  and  whose  protection  does,  in  a  special  manner,  draw 
their  allegiance.  Or  this  may  be  understoo<l,  In  general,  of  dying 
men,  whether  poor  or  rich.  See  then  what  is  our  condition — we 
are  going  down  to  the  dust  to  which  we  are  sentenced,  and  where 
shortly  we  must  make  our  bed.  Nor  can  we  keep  alive  our  own 
souls;  we  cannot  secure  our  own  natural  life  long,  nor  can  we  be 
the  authors  of  our  own  spiritual  and  eternal  life.  It  is  therefore 
our  great  interest,  as  well  as  duty,  to  bow  before  the  Lord  Jesus, 
to  give  up  ourselves  to  him  to  be  his  subjects  and  worshippers  ; 
for  this  is  the  only  way,  and  it  is  a  sure  way,  to  secure  our  happi- 
ness when  we  go  down  to  the  dust.  Seeing  we  cannot  keep  alive 
our  own  souls,  it  is  our  wisdom,  by  an  obedient  faith,  to  commit 
our  so'iis  to  Jesus  Christ,  who  is  able  to  save  them,  and  keep 
there  alive,  for  ever. 

V.  That  the  church  of  Christ,  and  with  it  the  kingdom  of  God 
among  men,  shall  continue  to  the  end,  through  all  the  ages  of  time. 
Mankind  is  kept  up  in  a  succession  of  generations;  so  that  there 
is  alwavs  a  generation  passing  away,  and  a  generation  coming  up. 
Now,  as  Christ  shall  have  honour  from  that  which  is  passing  away 
and  leaving  the  world,  (v. 29.  they  that  go  down  to  the  dust  shall 
bow  before  him,  and  it  is  good  to  die  bowing  before  Christ ; 
blessed  are  the  dead  who  thus  die  in  the  Lord,)  so  he  shall  have 
honour  from  that  which  is  rising  up,  and  setting  out,  in  the  world, 
V.  30.     Observe, 

1.  Their  application  to  Christ;  A  seed  shall  serve  him,  shall 
keep  up  the  solemn  worship  of  him,  and  profess  and  practise 
obedience  to  him  as  their  Master  and  Lord.  Note,  God  will  have 
a  church  in  the  world,  to  the  end  of  time;  and,  in  order  to  that, 
there  shall  be  a  succession  of  professing  Christians  and  gospel- 
ininisters,  from  generation  to  generation.  A  seed  shall  serre  him; 
there  shall  be  a  remnant,  more  or  less,  to  whom  shall  pertain  the 
service  of  God,  and  to  whom  God  will  give  grace  to  serve  him: 
perhaps  not  the  seed  of  the  same  persons,  for  grace  does  not  run 
in  a  blood  ;  he  does  not  say  their  seed,  but  a  seed  ;  perhaps  but 
few,  yet  enough  to  preserve  the  entail. 

2.  Christ's  acknowledgment  of  them ;  They  shall  be  accounted 
to  him  for  a  generation;  he  will  be  the  same  to  them  that  he 
was  to  those  who  went  before  them;  hLs  kindness  to  his  friends 
shall  not  die  with  them,  but  shall  be  drawn  out  to  their  heirs  and 
successors,  and  instead  of  the  fathers  shall  be  the  children, 
whom  all  shall  acknowledge  to  be  a  seed  that  the  Lord  hath 
blessed,  Isa.  61.  9. — 65.  23.  The  generation  of  the  righteous, 
Ood  will  graciously  own  as  his  treasure,  his  children. 

3.  Their  agency  for  him;  (y.31.)   They  shall  come,  shall  rise  up 


in  their  day,  not  only  to  keep  up  the  virtue  of  the  generation  ihuf 
is  past,  and  to  do  the  work  of  their  own  generation,  but  to  serv» 
the  honour  of  Christ,  and  the  welfare  of  souls,  in  the  generations 
to  come;  they  shall  transmit  to  them  the  gospel  of  Christ  (that 
sacred  deposit)  pure  and  entire,  even  to  a  people  that  shall  be 
born  hereafter;  to  them  they  shall  declare  two  things,  (1.)  That 
there  is  an  everlasting  righteousness,  which  Jesus  Christ  has 
brought  in.  This  righteousness  of  his,  and  not  any  of  our  own, 
they  shall  declare  to  be  the  foundation  of  all  our  hopes,  and  the 
fountain  of  all  our  joys.  See  Rom.  1.  16,17.  (2.)  That  the  work 
of  our  redemption,  by  Christ,  is  the  Lord's  own  doing,  (118.23.) 
and  no  contrivance  of  our's.  We  nnist  declare  to  our  children, 
that  God  has  done  this ;  it  is  his  w  isdom  in  a  mystery,  it  is  his 
arm  revealed. 

In  singing  this,  we  must  triumph  in  the  name  of  Christ,  as 
above  every  name;  must  give  him  honour  ourselves;  rejoice  in  the 
honours  others  do  him,  and  in  the  assurance  we  have  that  there 
sliall  be  a  jieople  praising  him  on  earth,  when  we  are  praising  him 
in  heaven. 

PSALM  XXIII. 

Mmy  of  Darids  psalms  are /nil  of  complaints,  but  this  is  fall  of  comforts,  and 
the  cxiiivssions  of  ddifcht  in  God's  s;rcat  fondness,  and  dependence  upon  tiim. 
It  is  a  psalm  n-liich  has  been  .suns;  hij  f;ood  Christians,  and  u-ill  be  while  the 
u-orld  stands,  n-ilh  a  sireal  deal  of  pleasure  and  satisfaclion.  I.  Ihe  psidmist 
here  claims  relalion  to  Cud  as  his  Shepherd,  v  1.  //.  He  recounts  Ids  expe- 
rience of  Ihe  kind  thincs  God  had  done  for  him  as  his  Shepherd,  v.  2, Z,i. 
III.  Hence  he  infrs.  That  he  sho«ld  u-anl  no  good;  (f.  1.)  That  he  needed  to 
fear  no  eril ;  (r.  4.)  That  God  would  nerer  leave  or  forsake  him  in  a  uay  of 
mercy;  and  therefore  he  resolves  never  to  leave  or  forsake  God  in  a  way  of  duty, 
V.  6.  In  this,  he  has  ccrtainhj  an  eye,  not  only  to  the  blessings  of  God's  pro- 
vidence, which  made  his  oulwm-d  eondilion  prosperous,  but  to  Ihe  communications 
of  God's  grace,  received  by  a  lively  lailh,  and  returned  in  a  warm  devotion, 
tchichfilled  his  sok/  with  joy  unspeakable.  And  as  in  ihe  foregoing  psalm  he 
represented  Cliri.st  dying  for  his  sheep,  so  here  he  represents  Christians  reet  iving 
the  benefit  of  all  the  care  and  tenderness  of  that  great  and  good  Shcpltcrd. 

A  psalm  of  Da\id. 

1 .  nr^HE  Lord  is  my  shepherd  ;  I  shall  not  want. 
X  2.  He  makelh  me  to  lie  down  in  green 
pastures:  he  leadeth  me  beside  the  still -syaters. 
.3.  He  restoreth  my  soul:  he  leadeth  me  in  the 
paths    of    righteousness     for     his    name's    sake. 

4.  Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil:  for  thou  art 
with  me;  thy  rod  and  thy  staff  they  comfort  me 

5.  Thou  preparest  a  table  before  me  in  the  pre- 
sence of  mine  enemies:  thou  anointest  my  head 
with  oil ;  my  cup  runneth  over.  6.  Surely  goodness 
and  mercy  shall  follow  me  all  the  days  of  my  life: 
and  I  will  dwell  in  the  house  of  the  Lord  for  ever. 

From  three  verv  comfortable  premises,  David,  in  this  psalm, 
draws  three  very  comfortable  conclusions,  and  teaches  us  to  do  so 
too.  We  are  saved  by  hope,  and  therefore  that  hope  will  not 
make  us  ashamed,  because  it  is  well-grounded.  It  is  Ihe  duly  of 
Christians  to  encourage  themselves  in  the  Lord  their  God ;  and 
we  are  here  directed  to  take  that  encouragement  both  from  the 
relation  wherein  he  stands  to  us,  and  fnmi  the  experience  we 
have  had  of  his  goodness,  according  to  that  relation. 

I.  From  God's  being  his  Shepherd,  he  infers  that  he  shall  not 
want  any  thing  that  is  good  for  him,  v.  1.     See  here, 

1.  The  great  care  that  God  takes  of  believers;  he  is  their 
She|)herd,^and  thev  mav  call  him  so.  Time  was,  when  David  was 
himself  a  shepherd;  he  was  taken  from  following  Ibo  <-wes  great 
with  young,  (78.70,71.)  and  so  he  knew  l.y  experience  tlie 
cares  "and  tender  affections  of  a  arood  shepherd  toward  his  tlock. 
He  remembered  what  need  thev  had  of  a  shepherd,  aud  ^^h^^  a 
kindness  it  was  to  them  to  have" one  that  was  skil  ul  and  faithful: 
he  once  ventured  his  life  to  rescue  a  lamb.     Ry  this  therefore  he 


PSALMS,  XXIIl. 


The  Divine  Shepherd. 


illustrates  God's  care  of  his  people  ;  and  to  this  our  Saviour  seems 
to  refer,  when  he  says,  /  am  the  Shepherd  of  the  sheep;  the  good 
Shepherd,  John,  10. 11.  He  that  is  the  Shepherd  of  Israel,  of 
Ihe  whole  church  in  general,  (80.1.)  is  the  Shepherd  of  every 
particular  believer;  the  meanest  is  not  below  hfs  cognizance, 
Isa.  40. 11.  He  takes  them  into  his  fold,  and  then  lakes  care  of 
Iheiii,  protects  them,  and  provides  for  them,  with  more  care  and 
constancy  than  a  shepherd  can,  that  makes  it  his  business  to  keep 
the  flock.  If  God  be  as  a  Shepherd  to  us,  we  must  be  as  sheep, 
inoffensive,  meek,  and  quiet,  silent  before  the  shearers,  nay,  and 
before  the  butcher  too,  useful  and  sociable ;  we  must  know  the 
.Shepherd's  voice,  and  follow  him. 

2.  The  great  confidence  which  believers  have  in  God;  "If  the 
Lord  is  my  Shepherd,  my  Feeder,  I  may  conclude  I  shall  not  want 
any  thing  that  is  really  necessary  and  good  for  me."  If  David 
penned  this  psalm  before  his  coming  to  the  crown,  though  destined 
to  il,  he  had  as  much  reason  to  fear  wanting  as  any  man.  Once  he 
sent  his  men  a-begging  for  him  to  Nabal,  and  another  time  went 
himself  a-begging  to  Ahimelech ;  and  yet,  when  he  considers  that 
God  is  his  Shepherd,  he  can  boldly  say,  I  shall  not  want.  Let  not 
those  fear  starving  that  are  at  God's  finding,  and  have  him  for  their 
Feeder.  More  is  implied  than  is  expressed;  not  only,  I  shall  not 
want,  but,  "  I  shall  be  supplied  with  whatever  I  need ;  and  if  I 
have  not  every  thing  I  desire,  I  may  conclude  it  is  either  not  fit 
for  me,  or  not  good  forme,  or  I  shall  have  it  in  due  time." 

II.  From  his  performing  the  office  of  a  good  Shepherd  to  him, 
he  infers  that  he  needs  not  fear  any  evil  in  the  greatest  dangers 
and  difficulties  he  could  be  in,  v.  2.  .4.  He  experiences  the  bene- 
fit of  God's  presence  with  him,  and  care  of  him  now,  and  therefore 
expects  the  benefit  of  them  when  he  most  neetis  it.     See  here, 

1.  The  comforts  of  a  living  saint;  God  is  his  Shepherd, and  his 
God:  all-sufficient  to  all  intents  and  purposes;  David  found  him 
fco,  and  so  have  we.  See  the  happiness  of  the  saints,  as  the  sheep 
of  God's  pasture. 

(1.)  They  are  well-pleased,  well-laid  ;  He  maketh  me  to  He  down 
in  green  pastures.  We  have  the  supports  and  comforts  of  this  life 
from  God's  good  hand,  our  daily  bread  from  him  as  our  Father. 
The  greatest  abundance  is  but  a  dry  pasture  to  a  wicked  man,  who 
relishes  that  only  in  it  which  pleases  the  senses;  but  to  a  godly 
man,  who  tastes  the  goodness  of  God  in  all  his  enjoyments,  and 
by  faith  relishes  that,  though  he  has  but  little  of  the  world,  it  is  a 
■ireen  pasture,  37.16.  Prov.  15. 16, 17.  God's  ordinances  are  the 
green  pastures  m  which  food  is  provided  for  all  believers ;  the  word 
of  life  is  the  nourishment  of  the  new  man.  It  is  milk  for  babes, 
pasture  for  the  sheep,  never  barren,  never  eaten  bare,  never 
parched,  but  always  a  green  pasture  for  faith  to  feed  in.  God 
makes  his  saints  to  lie  down;  he  gives  them  quiet  and  content- 
ment in  their  own  minds,  whatever  their  lot  is;  their  souls  dwell 
at  ease  in  him,  and  that  makes  every  pasture  green.  Are  we 
blessed  with  the  green  pastures  of  the  ordinances?  Let  us  not 
think  it  enough  to  pass  through  Ihem,  but  let  us  lie  down  in  them, 
abide  in  them:  this  is  my  rest  for  ever.  It  is  by  a  constancy  of 
Ihe  means  of  grace  that  ihe  soul  is  fed. 

fa.)  They  are  well-guided,  well-led;  the  Shepherd  of  Israel 
guides  Joseph  like  a  flock  ;  and  every  believer  is  under  the  same 
guidance.  He  leadeth  me  beside  the  still  waters.  Those  that  feed 
on  God's  goodness  must  follow  his  direction  ;  he  leads  ihem  by 
his  providence,  by  his  word,  by  his  Spirit ;  disposes  their  affairs  for 
the  best,  according  to  his  counsel;  disposes  their  affections  and 
actions  according  to  his  command ;  directs  their  eve,  their  way,  and 
(heir  heart,  mto  his  love.  The  still  waters,  bv  which  he  leads'lhem, 
yield  Ihem,  not  only  a  pleasant  prospect,  but  many  a  cooling 
draught,  many  a  rev.vmg  cordial,  when  they  are  thirsfy'and  weary. 
God  provides  for  his  people,  not  only  food  and  rest, "but  refresh- 
ment also  and  pleasure.  The  consolations  of  God,  the  jovs  of  (he 
Holy  Ghost,  are  these  still  waters  by  which  the  saints'are  led  ; 
streams  which  flow  from  Ihe  fountain  T,f  living  waters  and  make 
glad  Ihe  city  of  our  God.  God  leads  his  people,  not  to  the  standing 
waters  which  corrupt  and  gather  filth,  nor  to  the  troubled  sea,  nor 
to  the  rapid  rolling  floods,  but  to  the  silent  purling  waters;  for  the 
•till,  but  running,  waters,  agree  best  with  lluise  spirits  that  flow  out 


toward  God,  and  yet  do  it  silently.  The  divine  guidance  they  arc 
nnder  h  stripped  of  its  metaphor,  (r. 3.)  He  leadeth  me  in  the 
paths  of  righteousness,  in  tlie  way  of  my  duty  ;  in  that  he  instructs 
aie  by  his  word,  and  directs  me  by  conscience  and  providence. 
These  are  the  paths  in  which  all  the  saints  desire  to  be  led  and 
kept,  and  never  to  turn  aside  out  of  them.  And  those  only  are 
led  by  the  still  waters  of  conifort  that  walk  in  the  paths  of  righ- 
teousness. The  way  of  duty  is  the  truly  pleasant  way.  It  is  the 
work  of  righteousness  that  is  peace.  In  these  paths  we  cannot 
walk,  unless  God  both  lead  us  into  them,  and  lead  us  in  them. 

(3.)  They  are  well-helped  when  any  thing  ails  them;  He 
restoreth  my  soul,  [1.]  "He  reduces  me  when  I  wander."  No 
creature  will  lose  itself  sooner  than  a  sheep,  so  apt  it  is  to  go  astray, 
and  then  so  unapt  to  find  the  way  back.  The  best  saints  are  sen- 
sible of  their  proneness  to  go  astray  like  lost  sheep;  (119. 176.) 
they  miss  their  way,  and  turn  aside  into  by-paths;  but  when  God 
shews  them  their  error,  gives  them  repentance,  and  brings  them 
back  to  their  duty  again,  he  restores  the  soul;  and  if  he  did  not  do 
so,  they  would  wander  endlessly,  and  be  undone.  When,  after 
one  sin,  David's  heart  smote  him,  and,  after  another,  Nathan  was 
sent  to  tell  him.  Thou  art  the  man,  God  restored  his  soul.  Though 
God  may  suffer  his  people  to  fall  into  sin,  he  will  not  suffer  them 
to  lie  still  in  it.  [  2.]  "  He  recovers  me  when  I  am  sick,  and  revives 
me  when  I  am  faint,  and  so  restores  the  soul  which  was  ready 
to  depart."  He  is  the  Lord  our  God  that  heals  us,  Exod.  16.  26. 
Many  a  time  we  had  fainted,  unless  we  had  believed;  and  it  was 
the  good  Shepherd  that  kept  us  from  fainting. 

2.  See  here  the  courage  of  a  dying  saint;  (v.  4.)  "  Having  had 
such  experience  of  God's  goodness  to  me  all  my  days,  in  six 
troubles  and  in  seven,  I  will  never  distrust  him,  no,  not  in  Ihe  last 
extremity;  the  rather,  because  all  he  has  done  for  me  hitherto, 
was  not  for  any  merit  or  desert  of  mine,  but  purely  for  his  name's 
sake,  in  pursuance  of  his  word,  in  performance  of  his  promise, 
and  for  the  glory  of  his  own  attributes,  and  relations  to  his  people. 
That  name  therefore  shall  still  be  my  strong  tower,  and  shall 
assure  me,  that  he  who  has  led  me,  and  fed  me,  all  my  life  long, 
will  not  leave  me  at  last." 

Here  is,  (1.)  Imminent  danger  supposed;  "Though  I  walk 
through  the  valley  of  the  shadow  of  death,  though  I  am  in  peril  of 
death,  though  in  the  midst  of  dangers,  deep  as  a  valley,  dark  as  a 
shadow,  and  dreadful  as  death  itself;"  or  rather,  "though  I  am 
under  the  arrests  of  death,  have  received  the  sentence  of  death 
within  myself,  and  have  all  the  reason  in  the  world  to  look  upon 
myself  as  a  dying  man,  yet  I  am  easy."  Those  that  are  sick, 
those  that  are  old,  have  reason  to  look  upon  themselves  as  in  the 
valley  of  the  shadow  of  death.  Here  is  one  word  indeed  which 
sounds  terrible ;  it  is  death,  which  we  must  all  count  upon ;  there 
is  no  discharge  in  that  war.  But,  even  in  the  supposition  of  the 
distress,  there  are  four  words  which  lessen  the  terror.  It  is  death 
indeed  that  is  before  us;  but,  [1.]  It  is  but  the  shadow  of  death, 
there  is  no  substantial  evil  in  it;  the  shadow  of  a  serpent  \\ill  not 
sting,  nor  the  shadow  of  a  sword  kill.  [2.]  It  is  the  valley  of  the 
shadow,  deep  indeed,  and  dark,  and  dirty;  but  the  vallies  are 
fruitful,  and  so  is  death  itself  fruitful  of  comforts  to  God's  people. 
[3.]  It  is  but  a  walk  in  this  valley,  a  gentle  pleasant  walk:  the 
wicked  are  chased  out  of  the  world,  and  their  souls  are  required  ; 
but  the  saints  take  a  walk  to  another  world  as  cheerfully  as  they 
take  their  leave  of  this.  [4.]  It  is  a  walk  through  it;  they  shall 
not  be  lost  in  this  valley,  but  get  safe  to  the  mountain  of  spices  on 
the  other  side  of  it. 

(2.)  This  danger  made  light  of,  and  triumphed  over,  upon  good 
grounds.  Death  is  a  king  of  terrors,  but  not  to  the  sheep  of  Christ; 
they  tremble  at  it  no  more  than  sheep  do  that  are  appointed  for 
the  slaughter.  "Even  in  the  valley  of  the  shadow  of  death,  I 
will  fear  no  evil,  none  of  these  things  move  nie."  Note,  A  child 
of  God  may  meet  the  messengers  of  death,  and  recjive  its  sum- 
mons with  a  holy  security  and  serenity  of  mind.  The  sucking 
child  may  ))lay  upon  the  hole  of  this  asp;  and  the  weaned  child, 
that,  through  grace,  is  weaned  from  this  world,  may  put  his  hand 
upon  this  cocltatrice's  den,  bidding  a  holy  defiance  to  death,  a« 
Paul,  O  death,  where  is  thy  sting  i'    .And  there  is  ground  enough  for 


PSALMS,  XXIII,  XXIV 


The  Divine  Shepherd 


this  confidence,  [1.]  Because  there  is  no  evil  in  it  to  a  child  of 
God  ;  death  cannot  separate  us  from  the  love  of  God,  and  there- 
fore it  can  do  us  no  real  harm ;  it  kills  tlic  l>odv,  hut  cannot  touch 
the  soul.  Why  should  il  he  dreadful,  when  there  is  nothing  in  it 
hurtful?  [2.]  Because  the  saints  have  (iod's  gracious  presence 
with  them  in  their  dying  monicnts;  he  is  then  at  their  right  hand, 
and  therefore  why  sluudd  they  be  moved  ?  The  good  Shepherd 
will  not  onlv  conduct,  but  convoy,  his  sheep  through  this  valley, 
where  they  are  in  danger  of  being  set  upon  by  the  beasts  of  prey, 
the  evening-wolves:  he  will  not  only  convoy  them,  but  comfort, 
them  then  when  they  need  most  comfort  His  presence  shall 
tomfort  them  ;  Tkon  art  with  me.  His  Word  and  Spirit  shall 
comfort  them  ;  his  rod  and  staff,  alluding  to  the  shepherd's  crook, 
(ir  the  rod  under  which  the  sheep  passed  when  ihey  were  counted, 
<  Lev.  27.  32.)  or  the  staff  with  which  the  shepherds  drove  away 
Ihe  dogs  that  would  scatter  or  worry  the  sheep.  It  is  a  comfort 
to  the  saints,  when  ihey  come  to  die,  that  God  takes  cognizance  of 
them;  (he  knows  them  that  are  his;)  that  he  will  rebuke  the 
enemy;  that  he  will  guide  them  with  his  rod,  and  sustain  them 
with  his  staff.  The  gospel  is  called  the  rod  of  Christ's  strength; 
( 110.  2.)  and  there  is  enough  in  that  to  comfort  the  saints  when 
they  come  to  die,  and  underneath  them  arc  the  everlasting  arms. 
III.  From  the  good  gifts  of  God's  bounty  to  him  now,  he  infers 
the  constancy  and  perpetuity  of  his  mercy,  i".  5,  6.  Where  we 
may  observe, 

1.  How  highly  he  magnifies  God's  gracious  volichsafements  to 
him;  (f. 5.)  "  Thou  preparest  a  table  before  me;  thou  hast  pro- 
vided for  me  all  thing's  pertaining  both  to  life  and  godliness,  all 
things  requisite  both  for-bodv  and  soul,  for  time  and  eternity;" 
such  a  bountiful  Benefactor  is  God  to  all  his  people;  and  it 
becomes  them  abundantly  to  utter  his  great  goodness,  as  David 
here,  who  acknowledges,  (l.)That  he  had  food  convenient;  a 
•able  spread,  a  cup  filled,  meal  for  his  hunger,  drink  for  his  thirst. 
(2.)  That  he  had  it  carefully  and  readily  provided  for  him;  his 
table  was  not  spread  with  any  thing  that  came  next  to  hand  ;  but 
prepared,  and  prepared  before  him.  (3.)  That  he  was  not  stinted, 
was  not  straitened,  but  had  abundance;  "My  cup  runs  over: 
enough  for  myself,  and  my  friends  too."  (4.)  "That  he  had  not 
only  for  necessity,  but  for  ornament  and  delight;  Thou  anointest 
tin/  head  with  oil.  Samuel  anointed  him  king,  which  was  a  certain 
pledge  of  further  favour ;  but  this  is  rather  an  instance  of  the 
plenty  with  which  God  had  blessed  him,  or  an  allusion  to  the 
extraordiiiary  entertainment  of  special  friends,  whose  heads  they 
anointed  with  oil,  Luke,  7.  46.  Nav,  some  think,  he  still  looks 
\ipon  himself  as  a  sheep,  but  such  a  one  as  the  poor  man's  ewe-lamb, 
(2  Sam.  12.  3.)  that  did  eat  of  his  own  meat,  and  drank  of  his 
own  cup,  and  lav  in  his  bosom;  not  only  thus  nobly,  but  thus 
tenderly,  arc  the  children  of  God  looked  after.  Plentiful  provision 
is  made  for  their  bodies,  for  their  souls;  for  the  life  that  now  is, 
and  for  that  which  is  to  come.  If  Providence  do  not  bestow  upon 
us  thus  plentifully  for  our  natural  life,  it  is  our  own  fault  if  it  be 
aot  made  up  to  us  in  spiritual  blessings. 

2.  How  confidentlv  he  counts  upon  the  continuance  of  God's 
favours;  (u.  6.)  he  had  said,  (i;.  1.)  I  shall  not  want;  but  now 
he  speaks  more  positivelv,  more  comprehensively;  Surely  good- 
ness and  mercy  shall  follow  me  all  the  days  of  my  life.  His  hope 
rises,  and  his  failb  is  strengthened,  by  being  exercised.  Observe, 
(1.)  What  he  promises  himself — goodness  and  mercy,  all  the 
streams  of  it,  flowing  from  the  fountain ;  pardoning  mercy,  protect- 
ing mercy,  sustaining,  supplying,  mercy.  (  2.)  The  manner  of  the 
conveyance  of  it;  It  shall/o//oic  me,  as  the  water  out  of  the  rock 
followed  the  cam])  of  Israel  through  the  wilderness  ;  it  shall  follow 
into  all  places  and  all  conditions,  shall  be  always  ready.  (3.) The 
continuance  of  it;  It  shall  follow  me  all  my  life  long,  even  to  the 
last;  for  whom  God  loves,  he  loves  to  the  end.  (4.)  The  constancy 
of  it;  All  the  days  of  my  life,  as  duly  as  the  day  comes;  it  shall 
be  new  every  morning,  (Lam.  3.  22,  23.)  like  the  manna  that  was 
given  to  the  Israelites  dailv.  (5.)  The  certainty  of  it;  Surely  it 
shall.  It  is  as  sure  as  the  promise  of  the  God  of  truth  can  make 
it;  and  we  know  whom  we  have  believed.  (6.)  Here  is  a  pros- 
pect of  the   perfection  of  bliss  in  th.e  future,  state.     So  some  take 


the  latter  clause ;  "  Goodness  and  mercy  Itaving  followed  me  all  the 
days  of  my  life  on  this  earth,  when  that  is  ended,  I  shall  remove 
to  a  better  world,  to  dwell  in  the  house  of  the  Lord  for  ever,  in  our 
Father's  house  above,  where  there  are  many  mansions.  With  tchat 
I  have,  lam  pleased  much;  with  what  I  hope  for,  more."  All 
this,  and  heaven  too !     Then  we  serve  a  good  JVIaster. 

3.  How  resolutely  he  determines  to  cleave  to  God  and  to  his 
duty.  W^e  read  the  last  clause  as  David's  covenant  with  God  ; 
"I  will  dweil  in  the  house  of  the  Lord  for  ever,  (as  long  as  I  live,) 
and  I  will  praise  him  while  I  have  any  being."  We  must  dwell 
in  his  house  as  servants,  that  desired  to  have  their  ears  bored  to 
his  door-post,  to  serve  him  for  ever.  If  God's  goo<lness  to  us  be 
like  the  morning-light,  which  shines  more  and  more  to  the  per- 
fect day;  let  not  our's  to  him  be  like  the  inormng-clou<l,  and 
the  earlv  dew  that  passeth  away.  Those  that  would  be  satisfied 
with  the  fatness  of  God's  house,  must  keep  clo.se  to  llic  duties 
of  it. 

PSALM  XXIV. 

This  psalm  is  conterni«g  the  kingdom  nf  Jesus  Christ;  I.  His  proridrntial 
kingdom,  by  Khicb  he  ruifs  Ike  world,  v.  1 , 2.  //.  The  kingdom  of  his  grac'j, 
by  which  he  rides  ia  his  ctmrch.  1 .  Coiuernifig  the  subjects  u/  that  kingtiom ; 
their  character,  (t'.4,C.)  their  charter,  r.S,  2.  Concerning  the  King  of  i hat 
kingdom  ;  and  a  summons  to  all  to  give  him  admission,  f.  7 . .  10.  /;  is  suyposeU 
thai  the  psalm  uas  penned  upon  occasion  of  David's  bringing  up  the  ark  to  the 
place  jH-epared  for  il  ;  and  that  tlic  intention  if  it,  was,  to  teed  iltc  people 
above  the  pomfi  of  external  ccrcmoiiies  In  «  holtj  life  and  f*itk  in  Christ,  of  uliom 
the  ark  H-as  a  type, 

A  psalm  of  David. 

l.'T^HE  earth  is  the  Lord's,  and   the  fulness 
X     thereof;  the  world,  and   they  that  dwell 
theiein.     2.  For  he  hath  foinided  it  upon  the  seas, 
and  established  it  upon  the  floods. 

Here  is,  1.  God's  absolute  propriety  in  this  part  of  the  creation, 
where  our  lot  is  cast,  v.  1.  We  are  not  io  think  that  the  heavens, 
even  the  heavens  only,  are  the  Lord's,  and  the  numerous  and 
bright  inhabitants  of  "the  upper  world,  and  that  this  earth, 
being  so  small  and  inconsiderable  a  part  of  the  creation,  and  at 
such  a  distance  from  the  royal  palace  above,  is  neglected,  and 
that  he  claims  no  interest  in  it.  No,  even  the  earth  is  his,  and 
this  lower  world;  and  though  he  has  prepared  the  throne  of  his 
glory  in  the  heavens,  yet  his  kingdom  rules  over  all,  and  even  the 
worms  of  this  earth  are  not  below  his  cognizance,  nor  from  under 
his  dominion. 

(1.)  When  God  gave  the  earth  to  the  children  of  men,  he  still 
reserved  to  himself  the  property,  and  only  let  it  out  to  them  as 
tenants,  or  usufructuaries  ;  The  earth  is  the  Lord's,  and  thefulnest 
thereof;  the  mines  that  are  lodged  in  the  bowels  of  it,  even  the 
richest;  the  fruits  it  produces;  all  the  beasts  of  the  forest,  and 
the  cattle  upon  a  thousand  hills;  our  lands  and  houses,  and  all 
the  improvements  that  are  made  of  this  earth  by  the  skill  and 
industry  of  man,  are  all  his.  These  indeed,  in  the  kingdom  of 
grace,  are  justly  looked  upon  as  emptiness ;  for  they  are  vanity  of 
vanities,  nothing  to  a  soul ;  but,  in  the  kingdom  of  providence, 
they  are  fulness.  The  earth  is  full  of  God's  riches,  so  is  the  great 
and  wide  sea  also.  All  the  parts  and  regions  of  the  earth  are  the 
Lord's,  all  under  his  eye,  all  in  his  hand;  so  that,  wherever  a 
child  of  God  goes,  he  may  comfort  himself  with  this,  that  he  does 
not  go  off  his  Father's  ground.  That  which  falls  to  our  share  of 
the  earth  and  its  productions,  is  but  lent  to  us,  it  is  the  Lord's; 
what  is  our  own  against  all  the  world,  is  not  so  against  his  claims. 
That  which  is  most  remote  from  us,  as  that  wliidi  jjasses  through 
the  paths  of  the  sea,  or  is  hid  in  the  bottom  of  it,  is  the  Lord's, 
and  he  knows  where  to  find  it.  . 

(2.)  The  habitable  part  of  this  earth  (Prov.  t).  31.)  is  his  in  a 
special  manner;  the  world,  and  they  that  dwell  therein.  We  our- 
selves are  not  our  own,  our  bodies,  our  souls,  arc  not.  .Ml  souls 
are  mine,  says  God  ;  for  he  is  the  Former  of  our  bodies  and  the 
Father  of  our  spirits.  Our  tonaues  are  not  our  own.  they  are  to 
be  at  his  service.     Even  those  ofVho  chihi.f  n  of  men  are  his,  tl.al 


PSALMS,  XXIV. 


The  Character  of  true  Uraelites. 


kri'iw  him  not,  nor  <i«n  tlipir  letation  to  him.  Now  this  comes 
in  lisre,  to  shew  thiit  ihoiigli  God  is  graciously  pleased  to  accept 
(he  devotions  aii<l  slmvIcos  oI  hi.s  peculiar  chosen  people,  (r.  3.  .3.) 
it  is  not  because  he  needs  llieni,  or  can  be  benefited  by  them,  for 
the  eaiih  is  his,  ard  all  in  it,  lixod.  19.  5.  Ps.  50.  12.  It  is  likewise 
to  be  a|v;ilied  to  the  doniinion  Christ  has,  as  Mediator,  over  the 
utmost  parts  of  the  earth,  which  are  piven  him  for  his  possession: 
the  rather  ioveth  the  Son,  and  hath  given  all  things  into  his 
liaiid,  power  over  all  flesh.  The  apostle  quotes  this  scripture 
."wice  together  in  his  discourse  about  things  offered  to  idols, 
i  Cor.  10.  26,  28.  If  it  be  sold  in  the  shambles,  eat  it,  and  ask  no 
((uestions,  for  the  earth  is  the  Lord's,  it  is  God's  good  creature, 
and  you  have  a  right  to  it ;  but  if  one  tell  you  it  was  offered  to  an 
idol,  forlx'ar,  for  the  earth  is  tile  Lord's,  and  there  is  enough 
besides.  This  is  a  good  reason  why  we  should  be  content  with  our 
allotment  in  this  world,  and  not  envy  others  their's ;  the  earth  is 
the  Lord's,  and  may  he  not  do  what  he  will  with  his  own,  and 
give  to  some  more  of  it,  to  others  less,  as  it  pleases  him? 

2.  The  ground  of  this  propriety;  the  earth  is  his  by  an  indis- 
putable title,  /or  he.hathjounded  it  upon  the  seas,  Bind  established 
it  upon  Ike  floods,  w.  2.  It  is  his:  for,  (1.)  He  made  it,  formed 
it,  founded  it,  and  fitted  it  for  the  use  of  man.  The  matter  is  his, 
for  he  niade  it  out  of  nothing;  the  form  is  his,  for  he  made  it 
according  to  the  eternal  coimsels  and  ideas  of  his  own  mind.  He 
made  it  himself,  he  made  it  for  himself;  so  that  he  is  sole,  entire, 
and  absolute,  Ow  ner,  and  none  can  let  us  a  title  to  any  part,  but 
by,  frou),  and  under,  him;  see  89. 11,  12.  (2.)  He  made  it  so 
as  no  one  else  could  ;  it  is  the  creature  of  Omnipotence,  for  it 
is  founded  upon  the  seas,  upon  the  floods;  a  weak  and  unstable 
foundation  (one  would  think)  to  build  the  earth  upon,  and  \et, 
if  Almighty  power  pleases,  it  shall  serve  to  bear  the  weight  of  "this 
earth.  The  waters  which  at  first  covered  the  earth,  and  rendered 
it  unfit  to  be  a  habitation  for  man,  were  ordered  under  it,  that 
the  dry  land  might  appear,  and  so  they  are  as  a  foundation  to  it; 
see  104.  8,  9.  ( 3.)  He  continues  it,  he  has  established  it,  fixed 
It,  so  that,  though  one  generation  passes,  and  another  comes,  the 
earth  abides,  Eccl.  1.  4.  And  his  providence  is  a  continued 
creation,  119.90.  The  founding  of  the  earth  upon  the  floods, 
should  remind  us  how  slippery  and  uncertain  all  earthly  things 
are;  their  foundation  is  not  only  sand,  but  water;  it  is  therefore 
our  folly  to  build  upon  them. 

3.  Who  shall  ascend  into  the  hill  of  the  Lord? 
and  -who  shall  stand  in  his  holy  place?  4.  He 
diat  hath  clean  hands  and  a  pure  heart;  who 
halh  not  lifted  up  his  soul  unto  vanity,  nor  sworn 
deceitfully.  5.  He  shall  receive  the  blessing  from 
the  Lord,  and  righteousness  from  the  God  of  his 
salvation.     0.  This  is  tlie  generation  of  them  that 

;eek  him,  that  seek  thy  face,  O  Jacob.  Selah. 

From  this  world,  and  the  fulness  thereof,  the  psalmist's  medita- 
tions rise,  of  a  sudden,  to  the  great  things  of  another  world,  the 
foundation  of  which  is  not  on  the  seas,  nor  on  the  floods.  The 
things  of  this  world  Ciod  has  given  to  the  children  of  men,  and  we 
are  nmch  indebted  to  his  providence  for  them;  but  they  will  not 
make  a  portion  for  us.     And  therefore, 

I.  Here  is  an  in(piiry  after  better  things,  u.  3.  This  earth  is 
God'.s  footstool ;  but,  if'  we  had  ever  so  much  of  it,  we  must  be 
here  but  a  while,  must  shortly  Co  hence,  and  Who  then  shall  ascend 
xnlo  the  hill  of  the  Lords'  Who  shall  go  to  heaven  hereafter, 
and,  as  an  earnest  of  that,  shall  have  communion  with  God  in 
holy  ordmances  now?  A  soul  that  knows  and  considers  its  own 
nature,  origmal,  and  immortality,  when  it  has  viewed  the  earth 
and  the  fulness  thereof,  will  sit  down  unsatisfied;  there  is  not 
lonnd  among  all  the  creatures  a  help  meet  for  man,  and  therefore 
r  will  Ihmk  of  ascending  towani  God,  toward  heaven;   will  ask. 

What  shall  I  do  to  rise  to  that  hieh  place,  that  hili,  where  the 
Lord  dwells,  and  manifests  himself,  that  I  may  be  acquainted 
with   him ;   and   to  abide  in    that   happy,  holy,  place,   where  he 


meets  his  people,  and  makes  them  holy  and  ha|)py  ?  What  shall  f 
do  that  I  may  be  of  those  whom  God  owns  for  his  peculiar  people 
and  who  are  his  in  another  manner  than  the  earth  is  his  an^ 
its  fulness?"  This  question  is  nmch  the  same  with  that,  15. 1. 
The  hill  of  Zion,  on  which  the  temple  was  built,  typified  the 
church,  both  visible  and  invisible.  When  the  people  attended  the 
ark  to  its  holy  place,  David  puts  them  in  mind,  that  these  were 
but  patterns  of  heavenly  things,  and  therefore  that  by  them  they 
should  be  led  to  consider  the  heavenly  things  themselves. 

II.  An  answer  to  this  inquiry;  in  which  we  have, 

1 .  The  properties  of  God's  peculiar  people,  who  shall  have 
communion  with  him  in  grace  and  glory. 

(l.)They  are  such  as  keep  themselves  from  all  the  gross  acts 
of  sin.  They  have  clean  hands;  not  spotted  with  the  pollutions 
of  the  world  and  the  flesh.  None  that  were  ceremonially 
unclean  might  enter  into  the  mountain  of  the  temple,  which 
signified  that  cleanness  of  conversation  which  is  required  in  all 
those  that  have  fellowship  with  God.  The  hands,  lifted  up  in 
prayer,  must  be  pure  hands,  no  blot  of  unjust  gain  cleaving  to 
them,  nor  any  thing  else  that  defiles  the  man,  and  is  offensive  to 
the  holy  God. 

(2.)  They  are  such  as  make  conscience  of  being  really,  that  is, 
of  being  inwardly,  as  good  as  they  seem  to  be  outwardly ;  they 
have  pure  hearts.  We  make  nothing  of  our  religion,  if  we  do 
not  make  heart-work  of  it.  It  is  not  enough  that  our  hands  be 
clean  before  men,  but  we  must  also  wash  our  hearts  from  wicked- 
ness, and  not  allow  ourselves  in  any  secret  heart-impurities, 
which  are  open  before  the  eye  of  God.  Yet  in  vain  do  those 
pretend  to  have  pure  and  good  hearts,  whose  hands  are  defiled 
with  the  acts  of  sin.  This  is  a  pure  heart,  which  is  sincere  and 
without  guile  in  covenanting  with  God,  which  is  carefully  guarded, 
that  the  wicked  one,  the  unclean  spirit,  touch  it  not,  which  is 
purified  by  faith,  and  conformed  to"  the  image  and  will  of  God; 
see  Matth!  5.8. 

(3.)  They  are  such  as  do  not  set  their  affections  upon  the  things 
of  this  world  ;  as  do  not  lift  up  their  souls  unto  vanity,  whose 
hearts  are  not  carried  out  inordinately  toward  the  wealth  of  the 
world,  the  praise  of  men,  or  the  delights  of  sense  ;  who  do  not 
choose  these  things  for  their  portion,  nor  reach  forth  after  them, 
because  they  believe  them  to  be  vanity,  uncertain  and  unsatisfying. 

(4.)  They  are  such  as  deal  honestly  both  with  God  and  man. 
In  their  covenant  with  God,  and  their  contracts  with  men,  thev 
have  not  sworn  deceitfully,  nor  broken  their  promises,  violated 
their  engagements,  or  taken  any  false  oath.  Tliose  that  have  no 
regard  to  the  obligations  of  truth,  or  the  honour  of  God's  name, 
are  unfit  for  a  place  in  Ciod's  holy  hill. 

(5.)  They  are  a   praying  people;  (ti.6.)    This  is  the  ffcneration 
of  them  that  seek  Lim.     In  every  age  there  is  a  remnant  of  such 
as  these,  men  of  this  character,  who  are  accounted  lo  the  Lord  for 
a  generation,  22.30.     And   they  are  such  as  seek  God,  that  see/t 
thy  f  tee,  O  Jacoh.       [1.]  They   join   themselves  to  God,   to  seek 
him  ;  not  only  in  earnest  prayer,  but  in  serious  endeavours  to 
obtain  his  favour,  and  keep  themselves  in  his   love;  who,  ha\ing 
made  it  the  top  of  their  happiness,  make  it  the  top  of  their  am- 
bition, to  be  accepted  of  him,  and  therefore  take  care  and  pains 
to  approve    themselves  to  him.     It  is  to  the  hill  of  the  Lord  that 
we   must  ascend,   and,  the  way  being  up-hill,  we   have   need   to 
put    ti  rlh  ourselves  to  the  utmost,  as  those  that  seek  diligently. 
[2.]  They   join   themselves  to   the   people  of  God,  to  seek  God 
with  them;   being  brought  into  comnmnion  with  God,  they  come 
into  the  communion  of  saints;  conforming  to  the  patterns  of  the 
saints  that  are  gone   before,  so  some  understand   this;   they  seek 
God's    face,    as  Jacob,   (so  some,)  who  was   therefore   surnamed 
Israel,  because  he  wrestled  with  God  and  prevailed,  sought  him 
and  found  him ;  and,  associating  with  the  saints  of  their  own  day, 
they  shall  court  the  favour  of  God's  church,  ( Rev.  3.  9.)  shall  be 
glad   of  an   acquaintance  with  God's  jieople,  (Zech.  8.  23.)  shall 
incorporate  themselves  with  them,  and,  when  thev  subscribe  with 
their  hands  to  the  Lord,  shall  call  Iheniselres  by  the  name  of  Jacob, 
Isa.  44.  5.    As  soon  as  ever  Paul  was  converted,  he  joined  himself 
to  the  disciples,  Acts,  9.  26.     They  shall  seek  God's  face  ('»  Jacob, 


PSALMS,  XXIV.  XXV. 


The  King  of  Glory. 


(eo  gome,)  in  tlie  asscmlilii'S  of  liis  i>eo|ilc  ;  Thy  face,  O  God  of 
Jacob:  so  our  niaigiii  supplies  it,  and  makes  it  casv.  As  all 
believers  are  the  s|)iriliitil  seed  ()f  Abraliani,  so  all  tliat  strive  in 
prayer  are  the  spiritual  seed  of  Jacob,  lo  whom  God  never  said, 
Seek  yc  mc  in  vain. 

2.  The  privileo-es  of  God's  peculiar  people,  v.  6.  They  shall 
he  made  truly  and  for  ever  happv.  (1.)  They  shall  be  blessed  : 
they  shall  receive  the  blessing  from  the  Lord,  all  the  fruits  and 
Shifts  of  God's  favour,  accordins;  to  his  promise  ;  and  those  v^liom 
God  blesses  are  blessed  indeed,  for  it  is  his  ])rerogative  to 
command  the  blessnip;.  (2.)  They  shall  be  justified,  and  sanctified. 
These  are  the  spiritual  blessings  in  heavenly  things,  which  they 
shall  receive,  even  righteousness,  the  very  thing  they  hunger  and 
thirst  after,  Malth.  5.6.  Righteousness  is  blessedness,  and  it  is 
from  God  only  that  we  must  expect  it,  for  we  have  no  righte- 
ousness of  our  own.  They  shall  receive  the  reward  of  their 
righteousness,  (so  some,)  the  crown  of  lig/iteousncss  which  the 
righteous  Judge  shall  give,  2  Tim.  4.  8.  (3.)  They  shall  be  saved  ; 
for  God  himself  will  be  the  God  of  their  salvation.  Note,  Where 
God  gives  righteousness,  he  certainly  designs  salvation.  Those 
that  are  made  meet  for  heaven,  shall  be  brought  safe  to  heaven, 
and  then  they  will  find  what  they  have  been  seeking,  to  their 
endless  satisfaction. 

7.  Lift  up  your  heads,  O  ye  gates ;  and  be  ye 
lift  up,  ye  everlasting  doors  ;  and  the  King  of  glory 
shall  come  in.  8. Who  is  this  King  of  glory?  The 
Lord  strong  and  mighty,  the  Lord  mighty  in 
battle.  9.  Lift  up  your  heads,  O  ye  gates ;  even  lift 
t/iem  up,  ye  everlasting  doors  ;  and  the  King  of 
glory  shall  come  in.  10. Who  is  this  King  of  glory? 
The  Lord  of  hosts,  he  is  the  King  of  glory.   Selah. 

What  is  spoken  once,  is  spoken  a  second  time,  in  these  verses  ; 
such  repetitions  are  usual  in  songs,  and  have  much  beauty  in 
them.  Here  is,  1.  Entrance  once  and  again  demanded  for  the 
King  of  glory;  the  doors  and  gates  are  to  be  thrown  open, 
thrown  wide  open,  to  give  him  admission,  for  behold,  he  stands 
at  the  door,  and  knocks,  ready  to  come  in.  2.  Inquiry  once  and 
again  made  concerning  this  mighty  Prince,  in  whose  name 
entrance  is  demanded;  ^^'ho  is  this  Jung  of  glory  ?  As,  when 
anv  knock  at  our  door,  it  is  common  to  ask.  Who  is  there? 
3.  Satisfaction  once  and  again  given  concerning  the  roval  Person 
that  makes  the  demand  ;  It  is  the  Lord,  strong  and  mighty,  the 
Lord,  mighty  in  hattie,  the  Lord  of  hosts,  j).8,  10.     Now, 

(1.)  This  splendid  entry  here  described,  it  is  probable,  refers 
to  the  solemn  bringing  in  of  the  ark  into  the  tent  Da\id  pitched 
for  if,  or  the  temple  Solomon  built  for  it ;  for  when  David 
prepared  materials  for  the  building  of  it,  it  was  proper  for  him  to 
prepare  a  psalm  for  the  dedication  of  it.  The  porters  are  called 
upon  to  open  the  doors,  and  they  are  called  everlasting  doors, 
because  much  more  durable  than  the  door  of  the  tabernacle, 
which  was  but  a  curtain.  They  are  taught  to  ask,  Who  is  this 
Xing  of  glory  ?  And  they  that  bare  the  ark  are  taught  to  answer, 
in  the  language  before  us,  and  very  filly,  because  the  ark  was  a 
symbol  or  token  of  God's  presence,  Josh.  3.  11.  Or,  it  may  be 
taken  as  a  poetical  figure  designed  to  represent  the  subject  more 
affectingly.  God,  in  his  word  and  ordinances,  is  thus  to  be 
welcomed  by  us.  [1.]  With  great  readiness  ;  the  door  and  gates 
must  be  thrown  open  to  him.  Let  the  word  of  the  Lord  come 
into  the  innern)ost  and  uppermost  place  in  our  souls  ;  and,  if  we 
had  600  necks,  we  should  bow  them  all  to  the  authority  of  it. 
[2.]  With  all  reverence,  remembering  how  great  a  God  he  is, 
with  whom  we  have  to  do,  in  all  our  approaches  to  him. 

(2.)  Doubtless,  it  i)oints  at  Christ,  of  whom  the  ark,  with  the 
mercy-seat,  was  a  ly|)e. 

[1  ]  We  may  apply  it  to  the  ascension  of  Christ  into  heaven, 
and  the  welcome  given  to  him  there.  When  he  had  finished  his 
work  on  earth,  he  ascended  in  the  chnds  of  heaven,  D;m.  7.  13, 14. 
The  gales  of   heaven   must  then   be  opened  to  him,    those  door.*i 


tliat  may  be  truly  called  everlasting,  which  hud  been  shut  against 
us,  to  keep  the  way  of  the  tree  of  life,  Gen.  3.  24.  Our  Redeemer 
found  them  shut,  but,  having  by  his  blood  made  atonement  for 
sin,  and  gained  a  title  to  enter  into  the  holy  place,  (Heb,  9.  12.) 
as  one  having  authority,  he  demanded  entrance,  not  for  himself 
only,  but  for  us;  for,  as  the  Forerunner,  he  is  for  us  entered, 
and  has  opened  the  kingdom  of  heaven  lo  all  believers.  The  ke\s 
not  only  of  hell  and  death,  but  of  heaven  and  life,  must  he  put 
into  his  hard.  His  approach  being  very  magnificent,  the  angels 
aic  brought  in  asking.  Who  is  this  King  of  glury?  For  angels 
keep  the  gates  of  the  New  Jerusalem,  Rev.  21.  12,  When  the 
First-begotten  was  brought  into  the  upper  world,  the  angels  were 
to  worsiiip  him  ;  (Heb.  1.  6.)  and,  accordingly,  Ihev  here  ask,  with 
wonder,  "Who  is  he?  This  that  comelh  with  dyed  garments 
from  Bozrnh?  (Isa.  63.  1  .  .3.)  for  he  appears  in  that  word  as  a 
Lamb  that  had  been  slain."  It  is  answered,  that  he  is  stron"  and 
mighty,  mighty  in  battle  to  save  his  people,  and  subdue  his  and 
their  enemies. 

[2.]  We  may  apply  it  to  Christ's  entrance  into  the  souls  of  men 
by  his  word  and  Spirit,  that  they  may  be  his  temples.  Christ's 
presence  in  them  is  like  that  of  the  ark  in  the  temple,  it  sanctifies 
them.  Behold,  he  stands  at  the  door  and  knocks.  Rev.  3.  20.  It 
is  required,  that  the  gates  and  doors  of  the  heart  be  opened  to 
hirn;  not  only  as  admission  is  given  to  a  guest,  but  as  possession  is 
delivered  to  the  rightful  owner,  after  the  title  has  been  contested. 
This  is  the  gospel  call  and  demand  ;  that  we  let  Jesus  Christ,  the 
King  of  glfiry,  come  .into  our  souls,  and  welcome  him  with 
hosannas.  Blessed  is  he  that  cometh.  That  we  may  do  this  aright, 
we  are  concerned  to  ask.  Who  this  King  of  glory  is?  To  acquaint 
ourselves  with  him  whom  we  are  to  believe  in,  and  to  love  above 
all.  And  the  answer  is  ready;  He  is  Jehovah,  and  will  lie 
Jehovah  our  righteousness,  an  all-sufficient  Saviour  to  us,  if  we 
give  him  entrance  and  entertainment.  He  is  strong  and  mighty, 
and  the  Lord  of  hosts ;  and  therefore  it  is  at  our  |)eril  if  we  denv 
him  entrance;  for  he  is  able  to  avenge  the  affront,-  he  can  force 
his  way,  and  can  break  those  in  pieces,  with  his  iron  nid,  that  will 
not  sid)nut  to  his  golden  sce|)tre. 

In  singing  this,  let  our  hearts  cheerfullv  answer  to  this  cull,  as 
it  is  in  the  first  words  of  the  next  psalm,  UnJo  thee,  O  Lord,  do  I 
lift  up  my  soni. 

PSALM  XXV. 

This  psiilm  is  full  of  devout  affection  to  God;  ike  otit-^rtitifis  rf  hvUj  desires 
ftncaut  bis  Javour  and  gr(U:e,  and  the  liveiy  a£ii»^s  ijf  faitli  in  his  fii'omi.He.%. 
We  mag  learn  out  of  it,  I.  Whai  it  is  to  pray,  t,  1, 15.  //.  Wliat  kt  must 
pray  for;  tlie  pardon  of  sin ;  (i'.6,  7,  18.)  direction  in  the  letiy  of  ditty; 
(v.i,  5.)  the  farour  of  God ;  (f.lG.)  deliverance  out  of  our  trovhUs ;  ii.  17,  IS.) 
preservation  from  our  enemies;  (t'.20,21.)  and  the  9alrati»n  of  the  church 
of  God,  r.  22.  ///.  What  u-e  map  plead  in  prayer;  our  confidejue  in  Gnd  ; 
(f.  2,  3,5,20,  21.)  our  distress,  and  the  malice  nf  our  enemies;  (r.  17,  IH.j 
our  sincerity,  ».  21.  IV.  What  precious  promises  tee  hare  to  encourage  us  iu 
payer;  of  guidance  and  instruction,  (v. 8, 0,12.)  the  beneftt  of  the  corennnt: 
(c.  10.)  and  the  pleasure  of  communion  U'ith  God,  v.  13,  14.  /(  i.«  easy  to 
apply  the  several  passages  of  this  psalm  to  ourselves  in  the  singing  of  it  ;  for 
we  have  often  ttvubles,  and  alwai/s  sins,  to  complain  of,  at  the  throne  of  grace. 
A  psalm  of  David. 

1.  T  TNTO  thee,  O  Lord,  do  I  lift  up  my  soul. 
K-J  2.  O  my  God,  I  trust  in  thee :  let  me  not 
be  ashamed,  let  not  mine  enemies  triumph  over 
me.  3. Yea,  let  none  that  wait  on  thee  be  ashamed  : 
let  them  be  ashamed  which  transgress  without 
cause.  4.  Shew  me  thy  ways,  O  Lord;  teach  me 
thy  paths.  5.  Lead  me  in  tiiy  truth,  and  leii<:h 
me:  for  thou  art  the  God  of  my  salvation;  on 
thee  do  I  wait  all  the  day.  6.  Remember,  O  Lord, 
thy  tender  mercies  and  thy  loving-kindnesses;  for 
they  liuve  beeti  ever  of  old.  7.  Remember  not  tlie 
sins  of  my  youth,  nor  my  transgressions:  according 
to  thy  mercy  remember  thon  me,  for  thy  goodness' 
sake,  O  Lord, 


PSALMS,  XXV. 


Petitions. 


Here  we  have  David's  professions  of  desire  toward  God,  and 
dependence  on  him.  He  often  begins  his  psalms  with  such 
professions  ;  not  to  move  God,  but  to  move  himself,  and  to  engage 
himself  to  answer  those  professions. 

1.  He  professes  his  desire  towards  God  ;  Unto  thee,  O  Lord, 
do  I  lift  vp  my  soul,  v.l.  In  the  foregoing  psalm,  {v.4.)  it  was 
made  the  character  of  a  good  man,  that  he  has  not  lift  np  his 
snnl  to  vanity ;  and  a  call  was  given  to  the  everlasting  gates  to 
lift  up  their  heads  for  the  King  of  glory  to  come  in,  r.l.  To 
which  character,  to  which  call,  David  here  answers,  "  Lord,  I 
lift  up  my  soul,  not  to  vanity,  but  to  thee."  Note,  In  worshipping 
God,  we  must  lift  up  our  souls  to  him.  Prayer  is  the  ascent  of 
the  soul  to  God  ;  God  must  be  eyed,  and  the  soul  employed. 
Siirsnm  corda —  ITp  with  your  hearts,  was  anciently  used  as  a  call 
to  devotion.  With  a  holy  contempt  of  the  world  and  the  things 
of  it,  by  a  fixed  thought  and  active  faith,  we  must  set  God  before 
us,  and  let  out  our  desires  toward  him  as  the  Fountain  of  our 
happiness. 

2.  He  professes  his  dependence  upon  God,  and  begs  for  the 
benefit  and  comfort  of  that  dependence;  (f.2.)  O  my  God,  I 
trust  in  thee.  His  conscience  witnessed  for  him,  that  he  had  no 
confidence  in  himself  or  in  any  creature,  and  that  he  had  no 
diffidence  of  God,  or  of  his  power  or  promise.  He  pleases  himself 
with  this  profession  of  faith  in  God.  Having  put  his  trust  in 
God,  he  is  easy,  is  well-satisfied,  and  quiet  from  the  fear  of  evil : 
and  he  pleads  it  with  God,  whose  honour  it  is  to  help  those  that 
honour  him  by  trusting  in  him.  What  men  put  a  confidence  in, 
is  either  their  joy  or  their  shame,  according  as  it  proves.  Now 
David  here,  under  the  direction  of  faitli,  prays  earnestiv, 
(1.)  That  shame  might  not  be  his  lot ;  "  Let  me  not  be  ashamed  of 
iny  confidence  in  thee  ;  let  me  not  be  shaken  from  it  by  any 
prevailing  fears,  and  let  me  not  be,  in  the  issue,  disappointed  of 
what  I  depend  upon  thee  for  ;  but.  Lord,  keep  what  I  have  com- 
mitted unto  thee."  Note,  If  we  make  our  confidence  in  God  our 
stay,  it  shall  not  be  our  shame  ;  and  if  we  triumph  in  him,  our 
enemies  shall  not  triumph  over  us,  as  they  would,  if  we  should  now 
sink  under  our  fears,  or  should,  in  the  issue,  come  short  of  our 
hopes.  (2.) That  it  might  not  be  the  lot  of  any  that  trusted  in 
God.  All  the  saints  have  obtained  a  like  precious  faith  ;  and 
therefore,  doubtless,  it  will  be  alike  successful  in  the  issue.  Thus 
the  communion  of  saints  is  kept  up,  even  by  their  praying  one  for 
another.  True  saints  will  make  supplication  for  all  saints.  It  is 
certain  that  none  who,  by  a  lielieving  attendance,  iiait  on  God, 
and,  by  a  believing  hope,  wait  for  liiui,  shall  be  made  ashamed  of 
it.  (3.)  That  it  might  be  ihe  lot  of  the  transgressors;  Let  them 
be  ashamed,  that  transgress  without  cause,  or  vainly,  as  Ihe  word 
is.  [l.]Upon  no  provocation;  (hoy  revolt  from  God  and  their 
duty,  from  David  and  his  gfivernment,  (so  some,)  without  any 
occasion  given  them,  not  lieing  able  to  pretend  any  iniquity  they 
have  found  in  God,  or  that  in  any  thing  he  has  wearied  them. 
The  weaker  the  temptation  is,  \^y  which  men  are  drawn  to  sin, 
the  stronger  the  corruption  is,  by  which  they  are  driven  to  it. 
Those  are  the  worst  transgressors  that  sin  for  sinnins-sake. 
[2.]  To  no  purpose.  They  know  their  Attempts  against  God  are 
fruitless ;  they  imagine  a  vain  thing,  and  therefore  they  will  soon 
be  ashamed  of  them. 

3.  He  begs  direction  from  God  in  the  way  of  his  duty,  i).  4,  5. 
Once  again,  he  here  prays  to  God  to  teach  him.  He  was  a 
knowing  man  himself,  but  "the  most  intelligent,  the  most  observant, 
both  need  and  desire  to  be  taught  of  God  ;  from  him  we  must 
be  ever  learning.  Observe,  (1.)  What  he  desired  to  learn; 
"  Teach  me,  not  fine  words  or  fine  notions,  but  thy  ways,  thy 
paths,  thy  truth.  The  ways  in  which  thou  walkest"  toward  me", 
which  are  all  mercy  and  truth,  (d.IO.)  and  the  ways  in  which 
thou  wouldest  have  me  to  walk  towards  thee."  Those  are  best 
taught  who  understand  their  dutv,  and  know  ihe  good  tbinr/s 
they  should  do,  Keel.  2.  3.  The  paths  of  ihe  Lord,  aiid  his  truth, 
are  the  same;  divine  laws  are  all  founded  upon  divine  truths. 
The  way  of  God's  precepts  is  the  way  of  truth,  119.  30.  Christ  is 
both  Ihe  Way  and  the  Trulh,  i'.nd  therefore  we  must  learn  Christ. 


(2.)  What  he  desires  of  God,  in  order  to  this.  [l.]That  he 
would  enhghten  his  understanding  concerning  his  duty;  "Shew 
me  thy  way,  and  so  teach  me."  In  doubtful  cases,  we  should 
pray  earnestly,  that  God  would  make  it  plain  to  us  what  he 
would  have  us  to  do.  [2.]  That  he  would  incline  his  will  to  it, 
and  strengthen  him  in  it;  "  Lead  me,  and  so  teach  me."  Not 
only  as  we  lead  one  that  is  dim-sighted,  to  keep  him  from  missing 
his  way,  but  as  we  lead  one  that  is  sick,  and  feeble,  and  faint, 
to  help  him  forward  in  the  way,  and  to  keep  him  from  fainting 
and  falling.  We  go  no  further  in  the  way  to  heaven,  than  God 
is  pleased  to  lead  us,  and  to  hold  us  up.  (3.)  What  be  pleads, 
[1.]  His  great  expectation  from  God  ;  Thou  art  the  God  of  my 
salvation.  Note,  Those  that  choose  the  salvation  of  God  as  their 
end,  and  make  him  Ihe  God  of  their  salvation,  may  come  boldly 
to  him  for  direction  in  the  way  that  leads  to  that  end.  If  God 
save  us,  he  will  teach  us,  and  lead  us.  He  that  gives  salvation, 
will  give  instruction.  [2.]  His  constant  attendance  on  God; 
On  thee  do  I  wait  all  the  day.  Whence  should  a  servant  expect 
direction  what  to  do,  but  from  his  own  master,  on  whom  he  waits 
all  the  day  ?  If  we  sincerely  desire  to  know  our  duty,  with  a 
resolution  to  do  it,  we  need  not  question  but  that  God  will  direct 
us  in  it. 

4.  He  appeals  to  God's  infinite  mercy,  and  casts  himself  upon 
that,  not  pretending  to  any  merit  of  his  own  ;  (u.  6.)  *'  Iie7nember, 
O  Lord,  thy  tender  mercies,  and,  for  the  sake  of  those  mercies, 
lead  me,  and  teach  me ;  for  they  have  been  ever  of  old ;" 
(1.)  "  Thou  always  wast  a  merciful  God  ;  it  is  thy  name,  it  is  thy 
nature  and  properly  to  shew  mercy."  (2.)  "Thy  counsels  an«i 
designs  of  mercy  were  from  everlasting;  the  vessels  of  mercy 
were,  before  all  worlds,  ordained  to  glory."  (3.)  "The  instances 
of  thy  mercy  to  the  church  in  general,  and  to  me  in  particular, 
were  early  and  ancient,  and  constant  hitherto  ;  they  began  of  old, 
and  never  ceased.  Thou  hast  taught  me  from  my  youth  up, 
teach  me  now." 

5.  He  is  in  a  special  manner  earnest  for  the  pardon  of  his  sins ; 
(v.T.)  '•  O  remember  not  the  sins  of  my  youth.  Lord,  remember 
thy  mercies,  (r.  6.)  which  speak  for  me,  and  not  my  sins,  which 
speak  against  me."  Here  is,  ( ] .)  An  implicit  confession  of  sin  ; 
he  specifies  particularly  the  sins  of  his  youth.  Note,  Our 
youthful  faults  and  follies  should  be  matter  of  our  repentance  and 
humiliation  long  after,  because  time  does  not  wear  out  the  guilt 
of  sin.  Old  people  should  mourn  for  the  sinful  mirth,  and  be  in 
pain  for  the  sinful  pleasures,  of  their  youth.  He  aggravates  his 
sins,  calling  them  \\\s  tratisgressions ;  and  the  more  holy,  just,  and 
good,  the  law  is,  which  sin  is  the  transgression  of,  the  more 
exceeding  sinful  it  ought  to  appear  to  us.  (2.)  An  express 
petition  for  mercy;  [1.]  That  he  might  be  acquitted  from  guilt; 
"Remember  not  the  sins  of  my  youth  ;  remember  them  not  against 
me,  lay  them  not  to  my  charge,  enter  not  into  judgment  with  me 
for  them."  When  God  pardons  sin,  he  is  said  to  remember  it  no 
more,  which  denotes  a  plenary  remission,  he  forgives,  and  forgets. 
[2.]  That  he  might  be  accepted  in  God's  sight;  "  Remend)er 
thou  me  ;  think  on  me  for  good,  and  come  in  seasonably  for  my 
succour."  We  need  desire  no  more  to  make  us  happy,  than  for 
God  to  remember  us  with  favour.  His  plea  is,  "  according  Id 
thy  mercy,  and  for  thy  goodness-sake."  Note,  It  is  God'i 
goodness,  and  not  ours  ;  his  mercy,  and  not  our  own  merit,  thiit 
must  be  our  plea  for  the  pardon  of  sin,  and  all  the  good  we  slanil 
in  need  of.  This  plea  we  must  always  rely  upon,  as  those  that 
are  sensible  of  our  poverty  aiul  unworthiness,  and  as  those  that 
are  satisfied  of  the  riches  of  God's  mercy  and  grace. 

8.  Good  and  uprijjht  is  the  Lord  :  therefore  ^vill 
he  teach  sinners  in  the  way.  9.  The  meek  will  he 
guide  in  judgment:  and  the  meek  will  he  teach  his 
way.  10.  .411  the  paths  of  the  Lord  are  mercy 
and  truth,  unto  such  as  keep  his  covenant  and  his 
testimonies.  11.  For  thy  name's  sake,  O  Lord, 
pardon  mine  iniquity;  for  it  is  great.      12.  What 


PSALMS,  XXV. 


Promises. 


man  is  he  that  feareth  the  Lord?  him  shall  he 
teach  in  the  way  that  he  shall  choose.  1,3.  His  soul 
shall  dwell  at  ease;  ami  his  seed  shall  inherit  tiie 
earth.  14.  The  secret  of  the  Loud  is  with  thera 
that  fear  him ;  and  he  will  shew  them  his  covenant. 


God's  promises  are  here  mixed  with  David's  prayers.  Many 
petitions  there  were  in  the  former  part  of  the  psalm,  and  many 
in  the  latter;  and  here,  in  the  middle  of  the  psalm,  he  meditates 
u|>on  the  promises,  and  by  a  lively  faith  sucks,  and  is  satisfied, 
from  these  breasts  of  consolation  ;  for  the  promises  of  God  are 
not  only  the  best  foundation  of  prayer,  tcllinn;  us  what  to  pray 
for,  and  encoura2;ing  our  faith  and  hope  in  prayer;  but  they  are 
a  present  answer  to  prayer.  Let  the  prayer  be  made  accordin^f 
to  the  promise,  and  then  the  promise  may  be  read  as  a  return  to 
the  prayer;  and  we  are  to  believe  the  prayer  is  heard,  because  the 
promise  will  be  performed.  But,  in  the  midst  of  the  promises, 
we  find  one  petition  which  seems  to  come  in  somewhat  abruptly, 
and  should  have  followed  upon  v.  7.  It  is  that,  (r.ll.)  Pardon 
mine  iniquity.  But  pravers  for  the  pardon  of  sin  are  never  imper- 
tinent ;  we  mingle  sin  with  all  our  actions,  and  therefore  should 
inino;le  such  prayers  with  all  our  devotions.  He  enforces  this 
petition  with  a  double  plea.  The  former  is  very  natural ;  "  For 
thy  name's  sake,  pardon  mine  iniquity,  because  thou  hast  pro- 
claimed thy  name  gracious  and  merciful,  pardoning  iniquity,  for 
thy  glory-sake,  for  thy  promise-sake,  for  thine  own  sake," 
Isa.  43.  25.  But  the  latter  is  very  surprising;  "Pardon  mine 
iniquity,  for  it  is  great;  and  the  greater  it  is,  the  more  will 
divine  mercy  be  magnified  in  the  forgiveness  of  it."  It  is  the  glory 
of  a  great  God  to  forgive  great  sins,  to  forgive  iniquity,  trans- 
gression, and  sin,  E\od.  34.7.  "It  is  great,  and  therefore  I  am 
undone,  for  ever  undone,  if  infinite  niercv  do  not  interpose  for  the 
pardon  of  it.  It  is  great ;  I  see  it  to  be  so."  The  more  we  see  of 
the  heinousness  of  our  sins,  the  better  qualified  we  are  to  find 
mercy  with  God.     When  we  confess  sin,  we  must  aggravate  it. 

Let  us  now  take  a  view  of  the  great  and  precious  promises 
which  wc  have  in  these  verses,  and  observe, 

I.  To  whom  these  promises  belong,  and  who  may  expect  the 
benefit  of  them.  We  are  all  sinners;  and  can  we  hope  for  any 
advantage  by  them  ?  Yes,  (i'.8.)  He  will  teach  sinners,  though 
they  be  sinners  ;  for  Christ  came  into  the  world  to  save  sinners, 
and,  in  order  to  that,  to  teach  sinners,  to  call  sinners  to 
repentance. 

These  promises  are  sure  to  those  who,  though  they  have  been 
sinners,  have  gone  astray,  vet  now  keep  God's  word.  To  such, 
1.  As  keep  his  covenant  and  his  testimonies,  (d.  10.)  as  take  his 
precepts  for  their  rule,  and  his  promises  for  their  portion;  as, 
having  taken  God  to  be  to  them  a  God,  live  upon  that,  and,  having 
given  up  themselves  to  be  to  him  a  people,  live  up  to  that. 
Though,  through  the  infirmity  of  the  flesh,  they  sometimes  break 
the  command,  yet,  by  a  sincere  repentance,  when  at  any  time 
they  do  amiss,  and  a  constant  adherence  by  faith  to  God  as  their 
God,  they  keep  the  covenant,  and  do  not  break  that.  2.  To 
such  as  fear  him,  (tj.  12.)  and  again,  (i'.14.)  as  stand  in  awe  of 
his  majestv,  and  worship  him  with  reverence,  submit  to  his 
authority,  and  obev  hini  with  cheerfulness,  dread  his  wrath,  and 
are  afraid  of  offending  him. 

/I.  Upon  what  these  promises  are  grounded,  and  what  encou- 
rasement  we  have  to  build  upon  them.  Here  are  two  things 
which  ratify  and  confirm  all  the  promises. 

1.  The  perfections  of  God's  nature.  We  value  the  promise 
by  the  character  of  him  that  makes  it;  wc  may  therefore  depend 
upon  God's  promises,  for  good  and  uprinht  is  the  Lord,  and 
therefore  he  will  be  as  good  as  his  word.  He  is  so  kind  that  he 
cannot  deceive  us,  so  true  that  he  cannot  break  his  promise. 
Faitlifnl  is  lie  who  hath  promised,  who  also  will  do  it.  He  was 
good  in  making  the  promise,  and  therefore  will  be  upright  in 
performing  it. 

2.  The   agreeableness   of    all    lie   says    and    does,    with   the 

VOL.  Tf.  80 


perfections  of  his  nature  ;  (v.  10.)  All  the  paths  of  the  Lord;  thai 
is,  all  his  promises,  and  all  his  providences,  are  mercy  and  truth ; 
they  are,  like  himself,  good  and  upright.  All  God's  dealings 
with  his  people  are  according  to  the  mercy  of  his  purposes,  and 
the  truth  of  his  promises  ;  all  he  does  comes  from  love,  covenant- 
love  ;  and  they  may  see  in  it  his  mercy  displayed,  and  his  word 
fulfilled.  What  a  rich  satisfaction  may  this  Iw  to  good  people, 
that,  whatever  afflictions  they  are  exercised  with,  All  the  paths  of 
the  Lord  are  mercy  and  truth,  and  so  it  will  appear  when  they 
come  to  their  journey's  end. 
III.   What  these  promises  are. 

1.  That  God  will  instruct  and  direct  them  in  the  way  of  their 
duty.  This  is  most  insisted  upon,  because  it  is  an  answer  tfi 
David's  prayers;  (i>.4,  5.)  Sheiv  me  thy  ways,  and  lead  me.  We 
slionld  fix  our  thoughts,  and  act  our  faith,  most  on  those  promises 
which  suit  our  present  case.  (l.)He  will  teach  sinners  in  the 
way,  because  they  are  sinners,  and  therefore  n;ed  teaching;  when 
they  see  themselves  sinners,  and  desire  teaching,  then  he  will 
teach  them  the  way  of  reconciliation  to  God,  the  way  to  a  well- 
grounded  peace  of  conscience,  and  the  way  to  eternal  life.  He 
does,  by  his  gospel,  make  known  this  way  to  all,  and,  by  his 
Spirit,  open  the  understanding,  and  guide  penitent  sinners  that 
inquire  after  it.  The  Devil  leads  men  blindfold  to  heli,  but  God 
enlightens  men's  eyes,  sets  things  before  them  in  a  true  light, 
and  so  leads  them  to  heaven.  (2.)  The  meek  will  he  guide,  the 
meek  will  he  teach,  those  that  are  humble  and  low  in  their  own 
eyes,  that  are  distrustful  of  themselves,  desirous  to  be  taught,  and 
honestly  resolved  to   follow  the  divine  guidance  ;   Speak,  Lord, 

for  thy  servant  hears.  These  he  will  guide  in.  judgment,  that 
is,  by  the  rule  of  the  written  word  ;  he  will  guide  them  in  that 
which  is  practical,  which  relates  to  sin  and  duty  ;  so  that  they 
may  keep  conscience  void  of  offence  ;  and  he  will  do  it  judiciously, 
(so  some,)  that  is,  he  will  suit  his  conduct  to  their  case  ;  he  will 
leach  sinners  with  wisdom,  tenderness,  and  compassion,  and  as 
they  are  able  to  bear.  He  will  teach  them  his  way.  All  good 
people  make  God's  way  their  way,  and  desire  to  be  taught  that ; 
and  those  that  do  so  shall  be  taught  and  led  in  that  way. 
(3.)  Hitn  that  feareth  the  Lord,  he  will  teach  in  the  way  that  he 
shall  choose  ;  either  in  the  way  that  God  shall  choose,  or  that 
the  good  man  shall  choose.  It  comes  all  to  one,  for  he  that  fears 
the  Lord  chooses  the  things  that  please  him.  If  we  choose  the 
right  way,  he  that  directed  our  choice  will  direct  our  steps,  and 
will  lead  us  in  it.  If  we  choose  wisely,  God  will  give  us  grace 
to  walk  wisely. 

2.  That  God  will  make  them  easy;  (v. 13.)  His  soul  shall 
dwell  at  ease,  shall  lodge  in  goodness,  marg.  With  respect  to  those 
that  devote  themselves  to  the  fear  of  God,  and  give  up  themselves 
to  be  taught  of  God,  it  is  their  own  fault,  if  they  be  not  easy. 
The  soul  that  is  sanctified  by  the  grace  of  God,  and,  much  more, 
that  is  comforted  by  the  peace  of  God,  dwells  at  ease.  Even 
when  the  body  is  sick,  and  lies  in  pain,  yet  the  soul  may  dwell 
at  ease  in  God,  may  return  to  him,  and  repose  in  him,  as  its 
rest.  Many  things  occur  to  make  us  uneasy,  but  there  is  enough 
in  the  covenant  of  grace  to  balance  them  all,  and  to  make 
us  easv. 

3.  "That  he  will  give  to  them  and  theirs'  as  much  of  this  world 
as  is  good  for  them  ;  His  seed  shall  inherit  the  earth.  Next  to 
our  care  concerning  our  souls,  is  our  care  concerning  our  seed, 
and  God  has  a  blessing  in  store  for  the  generation  of  the  upright. 
Thev  that  fear  God  shall  inherit  the  earth,  shall  have  a  compe- 
tencv  in  it,  and  the  comfort  of  it ;  and  their  children  shall  fare 
the  better  for  their  pravers,  when  they  are  gone. 

4.  That  God  will  admit  them  into  the  secret  of  coniiniinioii 
with   himself ;   (i\  14.)    The  secret  of  the  Lord  is  with  them   that 

fear  him.  Thev  understand  his  word,  for  if  any  man  do  his  ivill, 
he  shall  know  of  the  doctrine,  whether  it  he  of  God,  John,  7. 17. 
They  that  receive  the  truth  in  the  love  of  it,  and  experience  the 
power  of  it,  best  understand  the  mysterv  of  it.  They  know  the 
meaning  of  his  providence,  and  wiiat  God  is  doing  with  them, 
better  than  others.  Shall  I  hide  from  Abraham  the  things  that  J 
do?  Gen.  18.17.     He  calls  Ihcni   not   servants,   hat  friends,  as 


PSALMS.  XXV.  XXVI. 


Petitions, 


he  called  Abraham.  They  know  by  experience  the  blesssings  of 
the  covenant,  and  the  pleasure  of  that  fellowship  wiiich  gracious 
souls  have  with  the  Father  and  with  his  Sou  Jesus  Christ.  This 
honour  have  all  his  saints. 

15.  Mine  eyes  ore  ever  toward  the  Lord  ;  for  he 
shall  pltick  my  feet  out  of  the  net.  16.  Turn  thee 
unto  me,  and  have  mercy  npon  me ;  for  I  am 
desolate  and  afflicted.  17.  The  troubles  of  my 
heart  are  enlarged  :  O  bring  thou  me  out  of  my 
distresses.  18.  Look  upon  mine  affliction  and  my 
pain;  and  forgive  all  my  sins.  19.  Consider  mine 
enemies;  for  they  are  many;  and  they  hate  me 
with  cruel  hatred.  20.  O  keep  my  soul,  and 
deliver  me  :  let  me  not  be  ashamed  ;  for  I  put 
my  trust  in  thee.  21 .  Let  inlegrily  and  uprightness 
preserve  me  ;  for  I  wait  on  thee.  22.  Redeem 
Israel,  O  God,  out  of  all  his  troubles. 

David,  encouraged  by  the  promises  he  had  been  meditating 
upon,  here  renews  his  addresses  to  God,  and  concludes  the  psalm, 
as  he  began,  with  the  professions  of  dependence  upon  God  and 
desire  toward  him. 

I.  He  lays  open  before  God  tlie  calamitous  condition  he  was  in. 
His  feet  were  in  the  net,  held  fast  and  entangled,  so  that  he  could 
not  extricate  himself  out  of  his  difficulties,  v.  15.  He  was  desolate 
and  afflicted,  v.  16.  It  is  common  for  those  that  are  afflicted  to 
be  desolate  ;  their  friends  desert  them  then,  and  thev  are  them- 
selves disposed  to  sit  alone,  and  keep  silence.  Lam.  3. 28.  David 
calls  himself  desolate  and  solitary,  because  he  depended  not  upon 
his  servants  and  soldiess,  but  relied  as  entirely  upon  God  as  if 
he  had  no  prospect  at  all  of  help  and  succour  from  any  creature. 
Being  in  distress,  in  many  distresses,  the  troubles  of  his  heart 
were  enlarged;  (v. 17.)  he  grew  more  and  more  melancholy,  and 
troubled  in  mind.  Sense  of  sin  afflicted  him  more  than  any  thing 
else:  that  was  it  that  brake  and  wounded  his  spirit,  and  made  his 
outward  troubles  lie  heavy  upon  him.  He  was  in  affliction  and 
pain,  H.18.  His  enemies,  that  persecuted  him,  were  many  and 
malicious,  they  hated  him  ;  and  very  barbarous,  it  was  with  a 
cruel  hatred  that  they  hated  him,  v. 19.  Such  were  Christ's 
enemies,  and  the  persecutors  of  his  church. 

n.  He  expressed  the  dependence  he  had  upon  God  in  these 
distresses;  (r.  15.)  3Iine  eyes  are  ever  Inward  the  Lord.  Idolaters 
were  for  gods  that  they  could  see  with  their  bodily  eyes,  and 
they  had  their  eyes  ever  toward  their  idols,  Isa.  17.  7,  8.  But 
it  is  an  eye  of  faith  that  we  must  have  toward  God,  who  is  u 
Spirit,  Zech.  9. 1.  Our  meditation  of  him  must  be  sweet,  and 
we  must  always  set  him  before  us:  in  all  our  ways,  we  must 
acknowledge  him,  and  do  all  to  his  glory.  Thus  we  must  live  a 
life  of  communion  with  God,  not  only  in  ordinances,  but  in 
providences,  not  only  in  the  acts  of  devotion,  but  in  the  whole 
course  of  our  conversation.  David  had  the  comfort  of  this,  in 
his  affliction  ;  for,  because  his  eyes  were  ever  toward  the  Lord, 
he  doubted  not  but  he  would  pluck  his  feet  out  of  the  net ;  that 
he  would  deliver  him  from  the  corruptions  of  his  own  heai-t,  (so 
some,)  from  the  designs  of  his  enemies  against  him,  so  others. 
Those  tliat  have  their  eye  ever  toward  God,  shall  not  have  their 
feet  long  in  the  net.  He  repeats  his  profession  of  dependence 
upon  God;  (r.20.)  Let  me  not  be  ashamed;  for  I  -put  my  trust 
in  thee;  and  of  expectation  from  him,  /  wait  on  thee,  v.ix.  Il 
IS  good  thus  to  hope,  and  quietly  to  wait,  for  the  salvation  of 
the  Lord. 

III.   He  prays  eanieslly  to  God  f(ir  relief  and  succour. 

J.  For  himself;  see  hi.w  he  brss,  (i.)  For  the  remission  of  sin; 
fu.l8.)  Foryioe  all  my  .liiis.  Those  were  his  heaviest  burthens, 
and  which  brought  upon  him  M  his  (jtlier  burthens.  He  had 
begged  (y.7.)  for  the  pardon  oi  the  sins  of  his  youth,  and  (ii.ll.) 
for  the  pardon  of  some  one  particular  iniquity  that  was  remarkably 


great,  which,  some  think,  was  his  sin  in  the  matter  of  Uriah. 
But  here  he  prays.  Lord,  forgive  all,  take  axvay  all  iniquity.  It 
is  observable,  that,  as  to  his  affliction,  he  asks  for  no  more  than 
God's  regard  to  it ;  "Look  upon  my  affliction  and  my  pain,  and 
do  with  it  as  thou  pleasest."  But,  as  to  his  sin,  he  asks  for  no 
less  than  a  pardon,  Forgive  all  my  sins.  When  at  any  lime  we 
are  in  trouble,  we  should  be  more  concerned  about  our  sins,  to 
get  them  pardoned,  than  about  our  afflictions,  to  get  them  removed. 
Yet  he  prays,  (2.)  For  the  redress  of  his  grievances.  His  mind 
was  troubled  for  God's  withdrawings  from  him,  and  under  the 
sense  he  had  of  his  displeasure  against  him  for  his  sin  ;  and 
therefore  he  prays,  (u.lG.)  Turn  thee  unto  me.  And  if  God  turn 
to  us,  no  matter  who  turns  from  us.  His  condition  was  troubled, 
and,  in  reference  to  that,  he  prays,  "  0  bring  thou  me  out  of  my 
distresses.  I  see  no  way  of  deliverance  open  ;  but  thou  canst 
either  find  one,  or  make  one."  His  enemies  were  spiteful ;  and, 
in  reference  to  that,  he  prays,  "  O  keep  my  soul  from  falling  into 
their  hands,  or  else  deliver  me  out  of  their  hands." 

Four  things  he  mentions  by  way  of  plea,  to  enforce  these 
petitions;  and  refers  himself  and  them  to  God's  consideration. 
[  1.]  He  pleads  God's  mercy  ;  Have  mercy  upon  me.  Men  of  the 
greatest  merits  were  undone,  if  they  had  not  to  do  with  a  God 
of  infinite  mercies.  [2.]  He  pleads  his  own  misery,  the  distress 
he  was  in,  his  affliction  and  pain,  especially  the  troubles  of  hii 
heart;  all  which  made  him  the  proper  object  of  divine  mercy. 
[3.]  He  pleads  the  iniquity  of  his  enemies;  "Lord,  consider 
them,  how  cruel  they  are,  and  deliver  me  out  of  their  hands." 
[4.]  He  pleads  his  own  integrity,  v. 21.  Though  he  had  owned 
himself  guilty  before  God,  and  had  confessed  his  sins  against  hiu- ; 
yet,  as  to  his  enemies,  he  had  the  testimony  of  his  conscience, 
that  he  had  done  them  no  wrong  ;  which  was  his  comfort,  when 
they  hated  him  with  cruel  hatred  ;  and  he  prays  that  this  niiglit 
preserve  him.  This  intimates  that  he  did  not  expect  to  be  safe, 
any  longer  than  he  continued  in  his  integrity  and  uprightness ; 
and  that,  while  he  did  continue  in  it,  he  did  not  doubt  of  being 
safe.  Sincerity  will  be  our  best  security  in  the  worst  of  times. 
Integrity  and  uprightness  will  be  a  man's  preservation  more  than 
the  wealth  and  honour  of  the  world  can  be;  this  will  preserve 
us  to  the  heavenly  kingdom.  We  should  therefore  prav  lo  Gcfl 
to  preserve  us  in  our  integrity,  and  then  be  assured  that  that  «ill 
preserve  us. 

2.  For  the  church  of  God;  (v. 22.)  Redeem  Israel,  O  God, 
out  of  all  his  troubles.  David  was  now  in  trouble  himself,  but 
he  thinks  it  not  strange,  since  trouble  is  the  lot  of  all  God's 
Israel.  Why  should  any  one  member  fare  belter  than  the  whole 
body?  David's  troubles  were  enlarged,  and  very  earnest  he  was 
with  Ciod  to  deliver  him,  yet  he  forgets  not  the  distresses  of  God's 
church  ;  for  when  we  have  ever  so  much  business  of  our  own  at 
the  throne  of  grace,  we  must  still  remember  to  pray  for  the  public. 
Good  men  have  little  comfort  in  their  own  safety,  while  the  church 
is  in  di^^tress  and  danger.  This  prayer  is  a  prophecy,  that  God 
would,  at  length,  give  David  rest,  and  therewith  give  Israel  rest 
from  all  their  enemies  round  about.  It  is  a  prophecy  of  tl>e 
sending  of  the  Messiah  in  due  time  to  redeem  Israel  from  his 
iniquities,  (130.  8.)  and  so  to  redeem  them  from  their  Iriiubles. 
It  refers  also  to  the  hapjiiness  of  the  future  state.  In  heaven, 
and  ill  hea\en  only,  will  God's  Israel  be  perfectly  redeemed  frcci 
all  troubles. 

PSALM  XXVL 

Holii  Dinkl  is,  in  this  psalm,  piUtin^  himself  upon  a  solemn  (rial,  not  ly  C,'4 
iiml  his  coiailrij,  hut  hij  Gnd  and  his  own  conscience;  to  bulk  trliich  ht 
iippenis  toucliins:  his  integrity,  (r.  1,2.)  for  the  proof  of  irhich,  he  alleges, 
I.  Jtis  constant  regard  lo  God  and  his  grace,  i:  3.  //.  His  rooted  antipathj 
to  sin  and  sinners,  r.  4,5.  ///.  His  sincere  affection  to  the  ordinances  o) 
Cod,  and  his  care  abont  them,  v.6.  .S.  llarint;  thus  prored  his  inlegrily, 
1.  He  deprecates  the  doom  of  the  wicked,  r.  9,  10.  2.  He  casts  himself  npon 
the  mercy  and  grace  of  Cod ;  with  a  resolution  to  holdfast  his  inlegrily,  njij 
his  hope  in  God,  r,  1 1 ,  1 2.  In  singing  this  psalm,  ire  must  leach  and  admimis\ 
ourselves,  and  one  anothir,  irhat  we  must  be,  and  do,  that  we  may  hare  tht 
favour  of  God,  and  comfort  in  our  own  conscicncis  ;  and  comfort  oursclvix 
with  it,  as  David  does,  if  we  can  say,  that  in  any  measure  we  hare,  through 
grace,  answered  to  these  characters.  The  learned  Amyraldus,  in  his  argu. 
mtnt  <)fthit  pialm,  $iiggcsls,  that  Darid  is  here,  by  the  spirit  of  prophecy, 


PSALMS.  XXVI. 


Devout  Appeals 


carried  out  to  spcali  of  himself  as  a  type  of  Christ,  of  whom  what  he  here  saya 
of  his  sjmtU.ss  ii:iwi;ni(:c',  was  fully  and  eininenlly  true,  anil  iif  him  only,  and 
to  him  ire  may  apply  it  in  sin!:ing  this  psnlni.     We  me  ciinipletc  in  liiin. 

A   Psalm  of   Duvul. 


1, 


J 


UDGE  me,  O  Lord;  for  I  have  walked  in 
mine  integrity;  1  have  trusted  also  in  the 
Lord;  tlierejore  I  shall  not  slide.  2.  Examine  me, 
OLoRD,  and  prove  me;  try  my  reins  and  my  heart. 
3.  For  thy  loving-kindness  is  before  mine  eyes:  and 
I  have  walked  in  thy  truth.  4.  I  liave  not  sat  with 
vain  persons,  neither  will  I  go  in  with  dissemblers. 
6.  I  have  hated  the  congregation  of  evil  doers; 
and  will  not  sit  with  the  wicked. 

It  is  probable  that  David  pehned  this  psalm  nhen  lie  was 
persecuted  by  Saul  and  his  party,  who,  to  give  some  colour  to 
llieir  unjust  rage,  represented  him  as  a  very  bad  man,  and  falsely 
accused  him  of  many  high  crimes  and  misdemeanors,  dressed 
him  up  ill  the  skins  of  wild  beasts,  that  they  might  bait  him. 
Inuocentv  itself  is  no  fence  to  the  name,  though  it  is  to  the 
bosom,  against  the  darts  of  calumny.  Herein  he  was  a  type  of 
Christ,  who  was  made  a  reproach  of  men,  and  foretold  to  his 
followers,  that  they  also  must  have  ail  manner  of  evil  said 
against  them  falsely.     Now  see  what  David  does  in  this  case, 

I.  He  appeals  to  God's  righteous  sentence;  (f.l.)  "Judge  me, 
O  God;  be  thou  Judge  between  me  and  my  accusers,  between 
the  jiersetutor  and  the  poor  prisoner;  bring  me  off  with  honour, 
and  put  them  to  shame  that  falsely  accuse  me."  Saul,  who  was 
himself  supreme  Judge  in  Israel,  was  his  adversary,  so  that,  in  a 
contro'icrsv  with  him,  he  could  appeal  to  no  other  than  to  God 
iiimself.  As  to  his  offences  against  God,  he  prays,  Lord,  enter 
not  into  jndqment  with  7ne ;  (143.2.)  Remember  not  my  trans- 
aressions;  (25.7.)  there  he  appeals  to  God's  mercy;  but  as  to  his 
offences  against  Saul,  he  appeals  to  God's  justice,  and  begs  of 
him  to  judge  for  him,  as,  43.1.  Or  thus;  he  cannot  justify 
himself  against  the  charge  of  sin,  he  owns  his  iniquity  is  great, 
and  he  is  undone  if  God,  in  his  infinite  mercy,  do  not  forgive 
him;  but  he  can  justify  himself  against  the  charge  of  hypocrisy, 
and  has  reason  to  hope,  that,  according  to  the  tenor  of  the  cove- 
nant of  grace,  he  is  one  of  those  that  may  expect  to  find  favour 
with  God.  Thus  holv  Job  often  owns  he  has  sinned,  and  yet  he 
holds  fast  his  integrity.  Note,  It  is  a  comfort  to  those  who  are 
falselv  accused,  that  there  is  a  righteous  God,  who,  sooner  or  later, 
will  clear  up  their  innocency,  and  a  comfort  to  all  who  are  sin- 
cere in  religion,   that  God  himself  is  a  Witness  to  their  sincerity. 

II.  He  submits  to  his  unerring  search;  (i'.'2.)  Examine  me,  O 
Ijord,  and  prove  me,  as  gold  is  proved,  whether  it  be  standard. 
God  knows  every  man's  true  character,  for  he  knows  the  thoughts 
and  intents  of  the  heart,  and  sees  through  every  disguise.  David 
prays,  Lord,  examine  me;  which  intimates  that  he  was  well- 
pleased  that  God  did  know  him,  and  truly  desirous  that  he  would 
discover  him  to  himself,  and  discover  him  to  all  the  world.  So 
sincere  was  he  in  his  devotion  to  his  God,  and  his  loyalty  to  his 
prince,  (in  both  which  he  was  suspected  to  be  a  pretender,)  that 
he  wished  he  had  a  window  in  his  bosom,  that  whoever  would, 
might  look  into  his  heart. 

III.  He  solemnly  prolets  his  sincerity;  (w.l.)  "  I  have  walked 
in  mine  integrity;  my  conversation  has  agreed  with  nij  profes- 
sion, and  one  part  of  it  has  been  of  a  piece  with  another."  It  is 
in  vain  to  boast  of  our  integrity,  unless  we  can  make  it  out,  that,  by 
the  grace  of  God,  we  have  walked  in  our  integrity,  and  that  our 
conversation  in  the  world  has  been  in  simplicity  and  godly  sincerity. 

He  produces  here  several  proofs  of  his  integrity,  which  encou- 
raged him  to  trust  in  the  Lord  as  his  righteous  Judge,  who  would 
patronise  and  plead  his  righteous  cause,  with  an  assurance  that 
he  should  come  off  with  reputation,  (Therefore  I  shall  not  slide,) 
and  that  they  should  not  prevail,  who  consulted  to  cast  him  down 
from  his  excellency,  to  shake  his  faith,  blemish  his  name,  and 
prevent  his  coming  to  the  crown,  62.4.  They  that  are  sincere  in 
religion  may  trust  in  God,  that  they  shall  nut  slide,  that  they 
ihall  not  apostatize  from  their  religion. 


1.  He  had  a  constant  regard  to  God  and  to  his  grace,  ti.3. 
(  1 .)  He  aimed  at  God's  favour  as  his  end,  and  chief  good  ;  Thy  lov  ■ 
ing-kindness  is  before  rnine  eyes  This  will  be  a  good  evidence  of 
our  sincerity,  if  what  we  do  in  religion,  we  do  from  a  principle  of 
love  to  Go{l,  and  good  thoughts  of  him  as  the  best  of  beings,  and 
the  best  of  friends  and  benefactors,  and  from  a  grateful  sense  of 
God's  goodness  to  us  in  particular,  which  we  have  had  expericnct 
of  all  our  days.  If  we  set  God's  loving-kindness  before  us  as  our 
pattern,  to  which  we  endeavour  to  conform  ourselves,  beinc 
followers  of  him  that  is  good  in  his  goodness;  (1  Pet.  3.  13.) 
if  we  set  it  before  us  as  our  great  engagement  and  encouragement 
to  our  duty,  and  are  afraid  of  doing  any  thing  to  forfeit  God'i) 
favour,  and  in  care  by  all  means  to  keep  ourselves  in  his  love- 
this  will  not  only  be  a  good  evidence  of  our  integrity,  but  will 
have  a  great  influence  upon  our  perseverance  in  it.  (2.)  He  go- 
verned  himself  by  the  word  of  God  as  his  rule.  "  I hace  tial/ad 
in  thy  truth,  according  to  thy  law,  for  thy  law  is  truth. "  Note 
Those  only  may  expect  the  benefit  of  God's  loving-kindness,  that 
live  up  to  his  truths,  and  his  laws  that  are  grounded  upon  them. 
Some  understand  it  of  his  conforming  himself  to  God's  exani|)le 
in  truth  and  faithfulness,  as  well  as  in  goodness  and  loving-kind- 
ness. Those  certainly  walk  well,  that  are  followers  of  Gud  as 
dear  children. 

2.  He  had  no  fellowship  with  the  unfruitful  works  of  darkness, 
nor  with  the  workers  of  those  works,  t".4, 5.  By  this  it  appeared 
he  was  truly  loyal  to  his  prince,  that  he  never  associated  with 
those  that  were  disaffected  to  his  government,  with  any  of  those 
sons  of  Belial  that  despised  him,  1  Sam.  10.  27.  He  was  in  none 
of  their  cabals,  nor  joined  with  them  in  any  of  their  intrigues;  he 
cursed  not  the  king,  no  not  in  his  heart.  And  this  also  was  an 
evidence  of  his  faithfulness  to  his  God,  that  he  never  associated 
with  those  who,  he  had  any  reason  to  think,  were  disaffected  to 
religion,  or  were  open  enemies,  or  false  friends,  to  its  interests. 
Note,  Great  care  to  avoid  bad  company,  is  both  a  good  evidence 
of  our  integrity,  and  a  good  means  to  preserve  us  in  it.  Now 
observe  here,  (1.)  That  this  part  of  his  protestation  looks  both 
backward  upon  the  care  he  had  hitherto  taken  in  this  matter,  and 
forward  upon  the  care  he  would  still  take.  "  I  have  not  sat  with 
them,  and  I  icill  not  go  in  with  them."  Note,  Our  good  practices 
hitherto,  are  then  evidences  of  our  integrity,  when  they  are 
accompanied  with  resolutions,  in  God's  strength,  to  persevere  in 
them  to  the  end,  and  not  to  draw  back;  and  our  good  resolutions 
for  the  future  we  may  then  take  the  comfort  of,  when  they  are 
the  continuation  of  our  good  practices  hitherto.  (2.)  That  David 
shunned  the  company,  not  only  of  wicked  persons,  but  of  vain 
persons,  that  were  wholly  addicted  to  mirth  and  gaiety,  and  had 
nothing  solid  or  serious  in  them.  The  company  of  such  may 
perhaps  be  the  more  pernicious  of  the  two  to  a  good  ni.in,  be- 
cause he  will  not  be  so  ready  to  stand  upon  his  guard  against 
the  contagion  of  vanity,  as  against  that  of  downright  wickedness. 
(3.)  That  the  company  of  dissemblers  is  as  dangerous  company  as 
any  other,  and  as  much  to  be  shunned,  in  prudence  as  well  as 
piety.  Evil-doers  pretend  friendship  to  those  whom  they  would 
decoy  into  their  snares,  but  they  dissemble;  ichen  they  speak  Jiiir, 
believe  them  not.  (4.) Though  sometimes  he  could  not  avoid  being 
in  the  company  of  bad  people,  yet  he  would  not  go  in  with  them, 
he  would  not  choose  such  for  his  companions,  nor  seek  an  oppor- 
tunity of  acquaintance  and  converse  with  them;  he  might  fall  in 
with  them,  but  he  would  not,  by  a|)pointment  and  assignalioi;, 
go  in  with  them:  or,  if  he  happened  to  be  with  them,  he  wcuUI 
not  sit  with  them,  he  would  not  continue  with  them  ;  he  would 
be  in  their  company  no  longer  than  his  business  made  it  neces- 
sary: he  would  not  concur  with  them,  not  say  as  they  said,  nor 
do  as  they  did,  as  they  that  sit  in  the  seat  of  the  scornful,  1.1.  11-' 
wouhl  not  sit  in  counsel  with  them,  upon  ways  and  means  to  di 
mischief,  nor  sit  in  judgment  with  them,  to  condemn  the  genera- 
tion of  the  righteous.  (5.)  We  must  not  only  in  our  practice  avoi.l 
bad  company,  but  in  our  principles  and  affections  we  must  ha\i 
an  aversion  "to  it.  David  here  says,  not  only  "  I  have  shunned  it.' 
but  "I  have  haled  it,"  139.2l".  (6.)  The  congregation  of  evil 
doers,  the  club,  the  confederacy  of  them,  is  in  a  special  manner 
hateful  to  good  people.     I  havehated  ecclesiam  malignanlium-- 


PSALMS,  XXVI. 


Devout  Appeals 


the  church  of  the  malignant;  so  the  vulgar  Latin  reads  it.  As 
good  men,  in  concert,  make  one  anotl-.er  better,  and  are  enabled 
to  do  so  much  llie  more  sjood,  so  bad  men,  in  combination,  make 
one  another  worse,  and  do  so  much  the  more  mischief.  In  all 
this,  David  was  a  type  of  Christ,  who,  though  he  received 
sinners,  and  ale  with  them,  to  instruct  them  and  do  them  good, 
yet,  otherwise,  was  holy,  harmless,  undefiled,  and  separate  from 
sinners,  particularly  from  the  Pharisees,  those  dissemblers;  thus 
too  David  was  an  example  to  Christians,  when  they  join  them- 
selves to  Christ,  to  save  themselves  from  this  untoward  generation. 
Acts,  2.40. 

6.  I  will  wash  mine  hands  in  innocency :  so  will 
1  compass  thine  altar,  O  Lord:  7.  That  I  may 
publish  with  the  voice  of  thanksgivino",  and  tell 
of  all  thy  wondrous  works.  8.  Lord,  I  have  loved 
the  habitation  of  thy  house,  and  the  place  where 
thine  honour  dwelleth.  9.  Gather  not  my  soul 
with  sinners,  nor  my  life  with  bloody  men  :  10.  In 
whose  hands  is  mischief,  and  their  right  hand  is 
full  of  bribes.  11.  But  as  for  me,  I  will  walk  in 
mine  integrity:  redeem  me,  and  be  merciful  unto 
me.  12.  My  foot  standeth  in  an  even  place :  in  the 
congregations  will  I  bless  the  Lord. 

In  these  verses, 

I.  Da\id  produces  a  further  evidence  of  his  integrity,  which 
was  the  sincere  affection  he  had  to  the  ordinances  of  God,  and 
the  constant  care  he  took  about  them,  and  the  pleasure  he  took 
in  them.  Hypocrites  and  dissemblers  may  indeed  be  found  at- 
te/iding  on  God's  ordinances,  as  the  proud  Pharisee  went  up  to 
the  temple  to  pray  with  the  penitent  publican  ;  but  it  is  a  good 
sign  of  sincerity,  if  we  attend  upon  them,  as  David  here  tells  us 
he  did.  r.6.  .8. 

1.  lie  was  very  careful  and  conscientious  in  his  preparation 
for  holy  ordinances.  I  will  wash  viine  hands  in  innocency.  He 
not  only  refrained  from  the  society  of  sinners,  but  kept  himself 
clean  from  the  |)olhitions  of  sin,  and  this  with  an  eye  to  the 
])hicc  he  had  among  those  that  com|>assed  God's  altar.  "  I  will 
wash,  and  so  will  I  compass  the  altar,  knowing  that  otherwise  I 
shall  not  be  welcome."  This  is  like  that,  (1  Cor.  11.  28.)  Let  a 
man  examine  himself,  and  so  let  liim  cat;  so  prepared.  This 
denotes,  (1.)  Habitual  preparation;  " I  will  waah  my  hands  in 
innocency,  I  will  carefully  watch  against  all  sin,  and  keep  ray 
conscience  jmre  from  those  dead  works  which  defile  it,  and  forbid 
my  drawing  nigh  to  God."  See24.3,4.  (2.)  Actual  preparation  ; 
it  alludes  to  the  ceremony  of  the  |)riests'  washing,  when  they  went 
into  minister,  Exod.30.  20,  21.  Though  David  was  no  priest, 
yet,  as  every  worshipper  ought,  he  would  look  to  the  substance 
of  that  which  the  priests  were  enjoined  the  shadow  of.  In  our 
preparations  for  solemn  ordinances,  we  must  not  only  be  able  to 
clear  ourselves  from  the  charge  of  reigning  infidelity  and  hypo- 
crisy, and  to  protest  our  innocency  of  that,  (which  was  signified 
hy  washing  the  hands.  Dent.  21.  G.)  hut  we  must  take  pains  to 
cleanse  ourselves  from  the  spots  of  remaining  iniquity,  by  renewing 
our  repentance,  and  making  a  fresh  application  of  the  blood  of 
Christ  to  our  consciences,  for  the  purifying  and  pacifying  of  them. 
He  that  is  washed,  that  is,  in  a  .justified  state,  hasnced  thus  to 
wash  his  feet,  (John,  13. 10.)  to  wash  his  hands,  to  wash  them  in 
innocency;  he  that  is  penitent,  is  peiie  iiinocens — almost  inno- 
cent; and  he  that  is  pardoned,  is  so  h\r  innocent,  that  his  sins 
shall  not  be  mentioned  against  him. 

2.  He  was  very  dihgent  and  serious  in  his  attendance  upon 
them;  I  will  compass  thi)ie  nllar;  alhidinn-  to  the  custom  of  the 
jiriests,  who,  while  the  sacrifice  was  in  offering,  walked  roimd  the 
nltar,  and,  probably,  the  offerers  likewise  did  so  at  some  distance 
denoting  a  diligent  regard  to  what  was  done,  and  a  dutiful  attend- 
Huce  in  the  service.  "/  will  compass  it;  1  will  be  aniono-  the 
crowds  that  do  com])a.ss  if,  among  the  thickest  of  them."  David 
a  niau  of  honour,  a  man  of  busiueM,  a  man  of  war,  lliouitht  it 


not  below  him  to  attend  with  the  multitude  on  God's  altars,  and 
could  find  time  for  that  attendance.  Note,  (1.)  All  God's  people 
will  be  sure  to«nit  on  Gofl's  allar,  in  obedience  to  his  commands, 
and  in  ])nrsuance  of  his  favour.  Christ  is  our  Altar,  not  as  the 
altar  in  the  Jewish  church,  which  was  fed  by  them,  but  an  altaf 
that  we  cat  of,  and  //re  vpon,  Heb.  13.  10.  (2.)  It  is  a  pleasant 
sight  to  see  God's  altar  comiiassed,  and  to  see  ourselves  amons 
tliem  tliat  compass  it. 

3.  In  all  his  attendance  on  God's  ordinances,  he  aimed  at  the 
glory  of  God,  and  was  much  in  the  thankful  praise  and  adoration 
of  him.  He  had  an  eye  to  the  place  of  worship,  as  the  place 
where  God's  honour  dwelt,  (v. 8.)  and  therefore  made  it  his 
business  there  to  honour  God,  and  to  give  him  the  glory  due  to 
his  name;  to  publish  with  the  voice  of  thanksgiving  all  God's 
wondrous  works.  God's  gracious  works,  which  call  for  our 
thaidisaiving,  are  all  wondrous  works,  which  call  for  our  admi- 
ration. We  ought  to  publish  them,  and  tell  of  them,  for  his  glory, 
and  the  excitement  of  others  to  praise  him  ;  and  we  ought  to  do 
it  with  the  voice  of  thanksgiving,  as  those  that  are  sensible  of  our 
obligations,  by  all  ways  possible,  to  acknowledge  with  gratitude 
the  favours  we  have  received  from  God. 

4.  He  did  this  with  delight,  and  from  a  principle  of  true  affec- 
tion to  God  and  his  institutions.  Touching  this,  he  ajipeals  to 
God,  "Lord  thou  knowest  how  dearly  J  have  loved  the  habitation, 
of  thy  house,  (o.B.)  the  tabernacle  where  thou  art  pleased  to  mani- 
fest thy  residence  among  thy  people,  and  receive  their  homage, 
the  place  where  thine  honour  dwells."  David  was  sometimes 
forced  by  persecution  into  the  countries  of  idolaters,  and  was 
hindered  from  attending  God's  altars,  which  perhaps  his  perse- 
cutors, that  laid  him  under  that  restraint,  did  themselves  upbraid 
him  with  as  his  crime.  See  iSani.  20.  27.  "  But,  Lord,"  says  he, 
"  though  I  cannot  come  to  the  habitation  of  thine  house,  I  love 
it,  my  heart  is  there,  and  it  is  my  greatest  trouble  that  I  am  not 
there."  Note,  All  that  truly  love  God,  truly  love  the  ordinances 
of  God,  and  therefore  love  them,  because  in  them  he  manifests 
his  honour,  and  they  have  an  o])portunity  of  honouring  him.  Our 
Lord  Jesus  loved  his  Father's  honour,  and  made  it  his  business 
to  glorify  him;  he  loved  the  habitation  of  his  house,  his  church 
among  men,  loved  it,  and  gave  himself  for  it,  that  he  might  build 
and  consecrate  it.  Those  who  love  communion  with  God,  and 
delight  in  approaching  to  him,  find  it  to  be  a  constant  pleasure, 
a  comfortable  evidence  of  their  integrity,  and  a  comfortable 
earnest  of  their  endless  felicity. 

II.  Da\id,  having  civen  proofs  of  his  integrity,  earnestly  prays, 
with  a  humble  confidence  toward  God,  (such  as  they  have  whose 
hearts  condemn  them  not,)  that  he  might  not  fall  under  the  doom 
of  tlie  wicked;  (v. 9,  10.)  Gather  not  my  soul  with  sinners.  Here, 
1.  David  describes  these  sinners,  whom  he  looked  upon  to  be  in 
a  miserable  condition,  so  miserable,  that  he  could  not  wish  the 
worst  enemy  he  had  in  the  world  to  be  in  a  worse.  "  They  are 
bloody  men,  that  thirst  after  blood,  and  lie  under  a  great  deal 
of  the  guilt  of  blood.  They  do  mischief,  and  mischief  is  always 
in  their  hands.  Thonyh  they  get  by  their  wickedness,  (for  their 
right  hand  is  fidl  of  bribes  which  they  have  taken  to  pervert  jus- 
tice,) yet  that  will  make  their  case  never  the  belter;  for  what  is 
a  7nan  profited,  if  he  gain  the  world,  and  lose  his  soul?"  2.  He 
dreads  having  his  lot  with  them;  he  never  loved  them,  nor  asso- 
ciated with  them,  in  this  world,  and  therefore  could  in  faith  prav 
that  he  might  not  have  his  lot  with  them  in  the  other  world.  Our 
souls  must  shortly  be  gathered,  to  return  to  God  that  gave  them, 
and  will  call  for  them  again.  See  Job,  34. 14.  It  concerns  us  to 
consider  whether  our  souls  will  then  be  gathered  with  saints  or 
with  sinners;  whether  bound  in  the  bundle  of  life  with  the  Lord 
for  ever,  as  the  souls  of  the  faithful  are,  (1  Sam.  25.  29.)  or  bnutid 
in  the  bundle  of  tares  for  the  fiie,  Matth.13.  30.  Death  gathers 
us  to  our  people,  to  those  that  are  our  people  while  we  live,  whom 
we  choose  to  associate  with,  and  with  whom  we  cast  in  our  lot, 
to  those  death  will  gather,  us,  and  with  them  we  must  take  our 
lot,  to  eternity.  Balaam  desired  to  die  the  death  of  the  righteous. 
David  dreaded  dying  the  death  of  the  wicked;  so  that  both  sides 
ai-e  of  that  mind,  which  if  we  be  of,  and  will  livr  up  to  i,,  we  are 
hnpDY  for  ever.     Those  that  will  not  be  cnmoauioiiii  with  sinners 


PSALMS,  XXVI,  XXVII. 


Devout  Confidence. 


in  their  mirth,  nor  eat  of  their  dainties,  may  in  faith  pray  not 
to  be  companions  with  them  in  their  misery,  nor  to  drink  of 
their  cup,  their  cup  of  trembling. 

III.  David,  with  a  holy  humble  confidence,  commits  himself  to 
the  grace  of  God,  f.  11,12.  1.  He  promises  that  by  the  grace 
of  God  he  would  persevere  in  his  duty:  "  As  for  me,  whatever 
others  do,  /  trill  u-alk  hi  mine  integrity."  Note,  When  the 
testimony  of  our  consciences  for  us,  that  we  have  walked  in  our 
integrity,  is  comfortable  to  ns,  that  should  confirm  our  resolutions 
to  continue  therein.  2.  He  pravs  for  the  divine  grace,  both 
to  enable  him  to  do  so,  and  to  give  him  the  comfort  of  it; 
*'  Redeem  me  out  of  the  hands  of  my  enemies,  and  be  merciful 
to  me,  living  and  dying."  Be  we  ever  so  confident  of  our  inte- 
gritv,  vet  still  we  must  rely  upon  God's  mercy,  and  the  gi-cat 
redciu])tion  Christ  has  wrought  out,  and  pray  for  the  benefit  of 
them.  3.  He  pleases  himself  with  his  steadiness;  "  My  foot  stands 
in  an  even  place,  wliere  I  shall  not  stumble,  and  whence  I  shall 
not  fall."  This  he  speaks,  as  one  that  found  his  resolutions 
fixed  for  God  and  godliness,  not  to  be  shaken  by  the  temptations 
of  the  world;  and  his  comforts  firm  in  God  and  his  grace, 
not  to  be  disturbed  by  the  crosses  and  troubles  of  the  world. 
4.  He  promises  himself  that  he  should  yet  have  occasion  to  praise 
the  Lord;  that  he  should  be  furnished  with  matter  for  praise, 
that  he  should  have  a  heart  for  praises;  and  that  though  he  was 
now  perhaps  banished  from  jiublic  ordinances,  vet  he  should 
again  have  an  opportunity  of  blessing  God  in  the  congregation 
of  his  people.  Those  that  hate  the  congregation  of  evil-doers 
shall  be  joined  to  the  congregation  of  the  righteous,  and  join 
with  tlieni  in  praising  God  ;  and  it  is  pleasant  doing  that  in  good 
company;   the  more  the  better,  it  is  the  more  like  heaven. 

PSALM  XXVII. 

Some  think  Dmid  penned  this  ;«n/m,  before  his  coming  to  the  throne,  tihcn  he 
icas  in  the  midst  of  his  ti-ouhlia,  and,  perhaps,  upon  occasion nf  the  death  of 
his  parents ;  but  the  Jews  think  he  penned  it,  ichen  he  iras  old,  upon  occasion 
of  the  wonderful  delirerance  he  hod  from  the  sword  of  the  giant, tchcn  Abishai 
Iticconred  him,  (2  Sam.'2\.  \6,\7.)  and  his  people,  thereupon,  rcsolred  he 
sliould  never  venture  his  life  again  in  battle,  lest  he  should  quench  the  light  of 
Israel.  Perhaps  it  was  not  penned  up'yn  any  parliculnr  occasion ;  but  it  is 
very  expressive  of  the  pious  and  devout  affections  wtth  which  gracious  souls 
are  carried  out  lotcard  God  at  all  times,  especially  in  times  of  trouble.  Here 
is,  I.  The  courage  and  holy  bravery  of  his  faith,  v.  1 .  .3.  //.  The  complacency 
he  took  in  communion  with  God,  and  the  benefit  he  experienced  by  it,  v.  4.  .G. 
///.  His  desire  toward  God,  and  his  favour  and  grace,  r.  7 .  .9,  II,  12. 
IV.  His  e.vpectations  f^om  God,  and  the  encouragement  he  gives  to  others  to 
hope  in  him,  v.  10, 13, 14.  And  let  our  hearts  be  thus  affected  in  singing  this 
psalm. 

A  psalm  of  David. 

1.  nr^HE  Lord  is  my  light  and  my  salvation; 
_■_  whom  shall  I  fear?  the  Lord  is  tlie 
stren^^th  of  my  life;  of  whom  shall  I  be  afraid? 
2  When  the  wicked,  even  mine  enemies  and  my 
foes,  came  upon  me  to  eat  up  my  flesh,  they 
stumbled  and  fell.  3.  Though  an  host  should  en- 
camp against  me,  my  heart  shall  not  fear;  though 
war  should  rise  against  me,  in  this  icill  I  be  con- 
fident. 4.  One  t/iin<r-  have  I  desired  of  the  Lord, 
that  will  I  seek  after;  that  I  may  dwell  in  the 
house  of  the  Lord  all  the  days  of  my  life,  to  be- 
hold the  beauty  of  the  Lord,  and  to  inquire 
in  his  temple.  5.  For  in  the  time  of  trouble  he 
shall  hide  me  in  his  pavilion;  in  the  secret  of  his 
tabernacle  shall  he  hide  me;  he  shall  set  me  up 
upon  a  rock.  6.  And  now  shall  mine  head  be 
lifted  up  above  mine  enemies  round  about  me : 
therefore  will  I  offer  in  his  tabernacle  sacrifices  of 
joy;  I  will  sing,  yea,  I  will  sing  praises  unto  the 
Lord. 


We  may  observe  here, 

I.  With  what  a  lively  faith  David  triumphs  in  God,  glories  in 
his  holy  name,  and  in  the  interest  he  had  in  him.  1.  The  Lord 
is  my  light,  David's  subjects  called  him  the  light  of  Israel, 
2Sam.21.17.  And  he  was  indeed  a  burning  and  a  shining 
Light:  but  he  owns  that  he  shone,  as  the  moon  does,  with  a 
borrowed  light;  what  light  fiod  darted  upon  him,  reflected  upon 
them  ;  The  Lord  is  my  Light.  God  is  a  Light  to  his  people,  to 
shew  Iheni  the  way  when  they  arc  in  doubt,  to  comfort  and  rejoice 
Iheir  hearts  when  they  are  in  sorrow.  It  is  In  his  light  that  they 
now  walk  on  in  their  wav,   and  in  his  liuht  thev  liojie  to  see   Jight 


'He  is  mv  Sabalion,  in  whom  I  am   safe    and   bv 


for  ever.     2. 

whom  I  sliall  be  saved."  3.  "He  is  the  Strength  nf  my  life;  not 
only  llie  Protector  of  my  exposed  life,  who  keeps  me  from  being 
slain,  but  the  Strpngtb  of  my  frail,  weak,  life,  who  keeps  me  fnmj 
fainting,  sinking,  and  d\ingaway."  God,  who  is  a  believer's  Light, 
is  th.e  Strength  of  his  life;  not  only  by  whom,  but  in  whom,  he 
lives  and  moves.     In  God  therefore  let  us  strengthen  ourselves. 

II.  With  what  an  undaunted  courage  he  triumphs  over  his 
enemies;  no  fortitude  like  that  of  faith.  If  God  be  for  him, 
"ho  can  be  against  liiui?  Whom  shall  I  fear?  Of  whom  shall 
f  be  afraid?  If  Omnipotence  be  bis  guard,  he  has  nn  cause  io 
fear;  if  he  knows  it  to  be  so,  he  has  no  disposition  to  fear.  If 
God  be  his  Light,  he  fears  no  shades;  if  God  be  his  Salvation, 
he  fears  no  colours.  He  trium|)hs  over  his  enemies  that  were 
already  routed,  r.2.  His  enemies  came  upon  him,  to  eat  up  his 
flesh  ;  aiming  at  no  less,  and  assured  of  that ;  but  they  fell ;  not, 
"He  smote  them,  and  they  fell,"  but,  "They  stumbled  and  fell;" 
they  were  so  confounded  and  weakened,  that  they  could  not  go 
on  with  their  enterprise.  Thus  they  that  came  to  take  Christ, 
«ilh  a  words  speaking,  were  made  to  staager,  and  fall  to  the 
ground,  John,  18.  6.  The  ruin  of  some  of  the  enemies  of  God's 
people  is  an  earnest  of  the  complete  conquest  of  them  all.  And 
lliercfore,  tliese  being  fallen,  he  is  fearless  of  the  rest;  "  Though 
Ihey  be  numerous,  a  host  of  them  ;  though  they  be  daring,  and 
their  attempts  threatening ;  though  they  encamp  against  me,  an 
army  asjainst  one  man;  though  they  wage  war  upon  me,  yet  my 
heart  shall  not  fear.  Hosts  cannot  hurt  us,  if  the  Lord  of  hosts 
protect  us:  nay,  in  this  assurance  that  God  is  for  me,  I  will  be 
confident."  Two  things  he  will  be  confident  of;  1.  That  he 
shall  be  safe;  "  If  God  is  my  Salvation,  in  the  time  of  trouble  he 
shall  hide  me;  he  shall  set  me  out  of  danger  and  above  the  fear 
of  it."  God  will  not  only  find  out  a  shelter  for  his  people  in 
distress,  as  he  did,  (Jer!36. 26.)  but  he  will  himself  be  their 
Hiding-Place,  Ps.  32.  7.  His  providence  shall,  it  may  be,  keep 
them  safe;  however,  his  grace  shall  make  them  easy.  His  name 
is  the  strong  tower  into  which  by  faith  they  run,  Prov.  18. 10. 
"  He  shall  hide  me,  not  in  the  strong  holds  of  En-gedi,  (1  Sam, 
23.29.)  but  in  the  secret  of  his  tabernacle."  The  gracious  pre- 
sence of  God,  his  power,  his  promise,  his  readiness  to  hear 
prayer,  the  witness  of  his  Spirit  in  the  hearts  of  his  people  ; 
these  are  the  secret  of  his  tabernacle,  and  in  these  the  saints 
find  cause  for  that  holy  securitv  and  serenity  of  mind  in  which 
they  dwell  at  ease.  This  sets  them  upon  a  rock  which  will  not 
sink  under  them,  but  on  which  they  find  firm  footing  for  their 
hopes;  nav,  it  sets  them  up  upon  a  rock  on  high,  where  the 
raging,  threatenina:,  billows  of  a  stormy  sea  cannot  touch  them; 
it  is  a  rock  that  is  higher  than  jce,  61,2.  2.  That  he  shall  be 
victorious ;  (r.  6.)  "  No'o  shall  my  head  be  lifted  vp  above 
7nine  enemies;  not  only  so  as  that  they  cannot  re.ich  it  with  their 
darts,  but  so  as  that  I  shall  be  exalted  to  bear  rule  over  them."* 
David  here,  by  faith  in  the  promise  of  God,  triumphs  before  the 
victory,  and  is  as  sure,  not  onlv  of  the  laurel,  but  of  the  crown, 
as  if  it  were  already  upon  his  head. 

III.  With  what  a  gracious  earnestness  he  prays  for  a  constant 
communion  with  God  in  holy  ordinances,  v. 4.  It  greatly  encou- 
raged his  confidence  in  God,  that  he  was  conscious  to  himself 
of  an  entire  affection  to  God  and  to  his  ordinances,  and  that  h« 
was  in  his  element,  when  in  the  way  of  his  duty,  and  in  the  wa^ 
of  increasing  his  acquaintance  with  him.  If  our  hearts  can  wit- 
new  for  us,  that  we  delight  in  God  above  any  creature,  that  may 


PSALMS,  XXVII. 


Devout  Confidence. 


encourage  us  to  depend  upon  him :  for  it  is  a  sign  we  are  of  those 
whom  he  protects  as  liis  own.  Or  it  may  be  taken  thus.  He 
desired  to  dwell  in  tlie  house  of  the  Lord,  that  there  he  mi^ht  be 
safe  frcim  the  enemies  that  surrounded  him.  Findina;  himself  sur- 
rounded bv  threatening:  hosts,  he  does  not  say,  "One  thing  have 
I  desired,  in  order  to  my  safety,  that  I  may  have  my  army  aug- 
mented to  such  a  number,"  or  that  I  may  be  master  of  such  a  city 
or  such  a  castle ;  but  "  that  /  vtay  dwell  in  the  house  of  the  Lord, 
and  then  I  am  well." 

Observe,  1.  What  it  is  he  desires;  to  dicell in  the  house  of  the 
Lord.  In  the  courts  of  God's  house  the  priests  had  their  lodgings, 
and  David  wished  he  had  been  one  of  them.  Disdainfully  as 
some  look  upon  God's  ministers,  one  of  the  greatest  and  best 
of  kings  that  ever  was,  would  gladly  have  taken  his  lot,  have 
taken  his  lodging,  among  them.  Or  rather,  he  desires  that  he 
might  duly  and  constanllv  attend  on  the  public  service  of  God, 
with  other  faithful  Israelites,  according  as  the  duly  of  every  day 
required.  There/ore  he  longed  to  see  an  end  of  the  wars  in 
which  he  was  now  engaged  ;  not  that  he  might  live  at  ease  in 
his  own  palace,  but  that  he  have  might  leisure  and  liberty  for 
that  constant  attendance  in  God's  courts.  Thus  Hezekiah,  a 
genuine  son  of  David,  wished  for  the  recovery  of  his  health,  not 
tliat  he  might  go  up  to  the  thrones  of  judajnent,  but  that  he 
might  r/o  vp  to  the  house  of  the  Lord,  Isa.38.22.  Note,  All 
God's  children  desire  to  dwell  in  God's  house;  where  should 
they  dwell  else  ?  Not  to  sojourn  there  as  a  wayfaring  man,  that 
turns  aside  to  tarry  but  for  a  night;  or  to  dwell  there  for  a  time 
onlv,  as  the  servant  that  abides  not  in  the  house  for  ever;  but  to 
dwell  there  all  the  days  of  their  life ;  for  there  the  son  abides 
ever.  Do  we  hope  that  the  praising  of  God  will  be  the  blessedness 
of  our  eternity'  Surely  then  we  ought  to  make  it  the  business 
of  our  time. 

2.  How  earnestly  he  covets  this;  "This  is  the  one  thine/  I  have 
desired  of  the  Lord,  and  which  I  will  seek  after."  If  he  were  to 
ask  but  one  thing  of  God,  this  should  be  it ;  for  this  he  had  at 
heart  more  than  any  thing.  He  desired  it  as  a  good  thing;  he 
desired  it  of  the  Lord  as  his  gift,  and  a  token  of  his  favour. 
And,  having  fixed  his  desire  upon  this  as  the  one  thing  needful, 
he  sought  after  it;  he  continued  to  pray  for  it,  and  contrived 
his  affairs  so  as  that  he  might  have  this  liberty  and  opportunity. 
Note,  Thev  that  truly  desire  communion  with  God,  will  set 
themselves  with  all  diligence  to  seek  after  it,   Prov.  18.  1. 

3.  What  he  had  in  his  eye  in  it ;  he  would  dwell  in  God's 
Fiouse,  not  for  the  plenty  of  good  entertainment  that  was  there, 
in  the  feasts  upon  the  sacrifices,  nor  for  the  music  and  good 
singing  that  were  there,  but  but  to  behold  the  beauty  of  the  Lord, 

•nd  to  inquire  in  his  temple.  He  desired  to  attend  in  God's 
fourts,  (1.)  That  he  might  have  the  pleasure  of  meditating  upon 
God.  He  knew  someliiing  of  the  beauty  of  the  Lord,  the  infinite 
and  trauscendaut  amiableness  of  the  Divine  Being,  and  his  per- 
fections; his  holiness  is  his  beauty;  (110.3.)  his  goodness  is  his 
beauty,  Zecli.9.  I7.  Tlie  harmony  of  all  his  attributes  is  the 
beauty  of  his  nature.  With  an  eje  of  faith  and  holv  love,  we 
«ith  pleasure  behold  this  beauty,  and  observe  more  and  more  in 
it,  that  is  amiable,  that  is  admirable.  When,  with  fixedness  of 
thought,  and  a  holy  flame  of  devout  affections,  we  contemplate 
God's  glorious  excellencies,  and  entertain  ourselves  with  the  tokens 
of  his  peculiar  favour  to  us,  this  is  tliat  view  of  the  beauty  of  the 
Lord  wliiih  David  here  covets;  and  it  is  to  be  had  in  his  ordi- 
nances, for  there  he  manifests  himself.  (2.)  That  he  might  have 
the  satisfaction  of  being  instructed  in  his  duly;  for  concerning 
this  he  would  inquire  in  God's  temple;  Lord,  what  ivilt  thou  have 
me  to  do?  For  the  sake  of  these  two  thinas,  he  desired  that  one 
thing,  to  dwell  in  the  house  of  the  Lord  all  the  days  of  his  life; 
for  blessed  are  tluy  that  do  so,  they  will  be  still  praising  him, 
(84.  4.)  both  in  speakinir  to  him,  and  in  hearing  from  him.  Mary's 
sitting  at  Christ's  feet  to  hear  his  word,  Christ  calls  the  one  thing 
needful,  and  the  good  part. 

4.  What  advantage  he  promised  himself,  could  he  but  have  a 
place  in  God's  house;  (1.)  There  he  should  be  quiet  and  easy; 
there  troubles  v^ould  not  find  him,  for  he  ihould  be  hid  in  secret* 


there  troubles  would  not  reach  him,  for  he  should  be  set  on  hinh, 
I'. 5.  Joash,  one  of  David's  seed,  was  hid  in  the  house  of  the 
Lord  six  years,  and  there,  not  onlv  ])resprved  from  the  sword, 
but  reserved  to  the  crown,  2Kings,  11.:}.  Tiie  temple  was  thought 
a  safe  place  for  Nehemiah  to  ahscond  in,  Neh.O.  10.  But  the 
safety  of  believers  is  not  in  the  walls  of  the  tem|)le,  but  in  the 
God  of  the  temple,  and  their  comfort  in  communion  with  him. 
(2.)  There  he  should  be  pleasant  and  cheerful;  there  he  would 
offer  sacrifice  of  joy,  v. 6.  For  God's  work  is  its  own  wages; 
there  he  vould  sing,  yea,  he  would  sing  praises  to  the  Lord. 
Note,  Whatever  is  the  matter  of  our  joy,  ought  to  be  the  niattet 
of  our  praise.  And  when  we  attend  upon  God  in  h(dv  ordi- 
nances, we  ought  to  be  much  in  joy  and  j)raise.  It  is  fur  the 
glory  of  our  God,  that  \\e  should  sing  in  his  ways:  and  whenevet 
God  lifts  us  up  above  our  enemies,  we  ought  to  exalt  him  in  out 
praises.  Thanks  be  to  God,  who  always  causeth  ns  to  triumph, 
2  Cor.  2. 14. 

7.  Hear,  O  Lord,  when  I  cfy  with  my  voice :  liavo 
mercy  also  upon  me,  and  answer  me.  8.  When  t/ion 
saidst.  Seek  ye  my  face;  my  heart  said  unto  thee, 
Thy  face,  Lord,  will  I  seek.  S.  Hide  not  thy  face 
Jar  from  me  ;  put  not  thy  servant  away  in  anger : 
thou  hast  been  my  help;  leave  me  not,  neither  for- 
sake me,  O  God  of  my  salvation.  10.  When  my 
father  and  my  mother  forsake  me,  then  the  Lord 
will  take  me  up.  H.  Teach  me  thy  way,  O  Lord, 
and  lead  me  in  a  plain patii,  because  of  mine  enemies. 
12.  Deliver  me  not  over  unto  the  will  of  mine  ene- 
mies: for  false  witnesses  are  risen  up  against  me, 
and  such  as  breathe  out  cruelty.  13.  I liadj'ainled, 
unless  I  had  believed  to  see  the  goodness  of  the 
Lord  in  the  land  of  the  living.  14.  Wait  on  the 
Lord:  be  of  good  courage,  and  he  shall  strengthen 
thine  heart:  wait,  I  say,  oij  the  Lord. 

David,   in  these  verses,   expresses, 

I.  His  desire  toward  God,  in  many  petitions.  If  he  cannot 
now  go  up  to  the  house  of  the  Lord ;  yet,  wherever  he  is,  he  can 
find  a  way  to  the  throne  of  grace  by  praver. 

1.  He  humbly  bespeaks,  because  he  firmly  believes  he  shall 
have,  a  gracious  audience ;  "  Hear,  0  Lord,  when  I ery,  not  only 
with  my  heart,  but,  as  one  in  earnest,  with  my  voice  too."  He 
bespeaks  also  an  answer  of  peace,  which  he  expects,  not  from  \\\a 
own  merit,  but  God's  goodness;  Have  merey  upon  me,  and 
answer  me,  v. 7.  If  we  pray  and  believe,  God  w ill  graciously 
hear  and  answer. 

2.  He  lakes  hold  of  the  kind  invitation  God  had  given  him  to 
this  duty,  r.8.  It  is  presumption  for  us  to  come  into  the  presenc* 
of  the  King  of  kings,  uncalled,  nor  can  we  draw  near  with  an? 
assurance,  unless  he  hold  forth  to  us  the  golden  sceptre.  David 
therefore,  going  to  prav,  fastens,  in  his  thoughts,  upon  the  call 
Gofl  had  given  him  to  the  throne  of  his  grace,  and  reverently 
touches,  as  it  were,  the  top  of  the  golden  sceptre  which  was  fl 
thereby  held  out  to  him.  My  heart  said  unto  thee,  (so  it  begins  S 
in  the  original,)  or  of  thee.  Seek  ye  niy  face;  he  first  revolved 

that,  and  preached  that  over  again  to  himself ;  (and  that  is  the 
best  preaciiing,  it  is  hearing  twice  what  God  speaks  once;)  thou 
saidst,  (so  it  may  be  supplied,)  Seek  ye  my  face ;  and  then  he 
returns  what  he  had  so  meditated  upon,  in  this  pious  resolution, 
Thy  face.  Lord,  will  I  seek.  Observe  here,  (1.)  The  true  nature 
of  religious  worship,  it  is  seeking  the  face  of  God;  this  it  is  in 
God's  precept,  Seek  ye  my  face.  He  would  have  us  seek  him 
for  himself,  and  make  his  favour  our  chief  good  ;  and  this  it  is  in 
the  saint's  purpose  and  desire,  "  Thy  face,  Lord,  will  /seek;  and 
nothing  less  will  I  take  up  with."  The  opening  of  his  hand  will 
satisfy  the  desire  of  other  living  things;  (145.16.)  but  it  is  only  the 
shining  of  his  face,  that  will  satisfy  the  desire  of  a  living  soul,  4. 6, 7. 


PSALMS,  XXVIT,  XXVill. 


Pelilions. 


/2.)  The  kind  invitation  of  a  gracimis  God  to  this  du\\  ;  T/wu 
taidsl.  Seek  ye  my  face:  it  is  not  only  a  permission,  lint  a  pre- 
cept; and  Ills  roniniandiiig  us  to  seek,  ini])lies  a  promise  of  find- 
ing; for  he  is  too  kind  to  say,  Seek  ye  mr,  in  vain.  Ciod  tall?  us 
to  seek  his  face,  in  our  conversion  to  him  and  in  our  converse  uiih 
him.  He  calls  us,  by  the  whispers  of  his  Spirit  to  and  with  our 
spirits,  to  seek  his  face;  he  calls  us,  hy  his  word,  hy  tlie  staled 
returns  of  opportunities  for  his  worship,  and  hy  sjtecial  provi- 
dences, merciful  and  afflictive.  When  we  are  foolishly  making 
our  court  to  King  vanities,  God  is,  in  love  to  us,  calling  us  in 
him  to  seek  our  own  mercies.  (3.)  The  ready  compliance  of  a 
gracious  soul  wilh  this  invitation  ;  the  call  is  immediately  returned  ; 
My  heart  a7isiveiecl,  Thy  fare,  Lord,  will  I  seek.  The  call  was 
general,  "Seek  ye  my  face;"  but,  like  David,  we  must  apply  it 
to  ourselves,  "/will  seek  it."  The  word  does  us  no  good, 
when  we  transfer  it  to  others,  and  do  not  ourselves  accept  the 
exhortation.  The  call  was.  Seek  ye  my  face ;  the  answer  is  express. 
Thy  face,  Lord,  trill  I  seek ;  like  that,  (Jer.  3.  2-2.)  Behold,  we 
tome  unto  thee.  A  gracious  heart  readily  echoes  to  the  call  of  a 
gracious  God,  being  made  willing  in  the  day  of  his  j)ower. 
3.  He  is  very  particular  in  his  requests. 

(1.)  For  the  favour  of  God,  that  he  might  not  be  shut  out  from 
that ;  (v.  9.)  "  Thy  face.  Lord,  will  /  seek,  in  obedience  to  thy 
command ;  therefore  hide  not  thy  face  from  me;  let  me  never  want 
the  reviving  sense  of  lliv  favour;  love  me,  and  let  me  know  that 
thou  lovest  me;  put  not  thy  servant  away  in  anger."  He  owns 
he  had  deserved  God's  displeasure,  but  begs  that,  however  God 
might  correct  him,  he  would  not  cast  him  away  from  his  presence; 
for  what  is  hell,  but  that? 

(2.)  For  the  continuance  of  his  presence  with  him ;  "Thou  hast 
been  my  Help  formerly,  and  thou  art  the  God  of  my  salvation; 
and  therefore  whither  shall  I  go  but  to  thee?  Oh  leave  me  not, 
neither  forsake  me;  witlidraw  not  the  operations  of  thy  power 
from  me,  for  then  I  am  helpless;  withdraw  not  the  tokens  of  thy 
good-will  to  me,  for  then  I  am  comfortless." 

(3.)  For  the  benefit  of  a  divine  guidance;  (v.  11.)  "  Teach  me 
thy  way,  0  Lord;  give  me  to  understand  the  meaning  of  thy 
providences  toward  me,  and  make  them  plain  to  me.  And  give 
me  to  know  my  duty  in  every  doubtful  case,  that  I  may  not  mistake 
it,  but  may  walk  rightly,  and  that  I  may  not  do  it  with  hesitation, 
but  mav  walk  surely."  It  is  not  policy,  hut  plainness,  that  is, 
downright  honesty,  that  will  direct  us  into,  and  keep  us  in,  the 
way  of  our  duty.  He  begs  to  be  guided  in  a  plain  path,  because  of 
his  enemies;  or,  as  the  margin  reads  it,  his  observers.  His  enemies 
watched  for  his  haltins,  that  they  might  find  occasion  against 
him.  Saul  eyed  David,  ISam.  18. 9.  This  quickened  him  to 
pray,  "  Lord,  lead  me  in  a  plain  path,  that  they  may  have 
nothing  ill,  or  nothing  that  looks  ill,  to  lay  to  my  charge." 

(4.)  For  the  benefit  of  a  divine  protection;  (i'.  12.)  "Deliver 
me  not  over  to  the  will  of  mine  encj/iies.  Lord,  let  them  not  gain 
their  point,  for  it  aims  at  my  life,  and  no  less,  and  in  such  a  v\ay 
as  that  I  have  no  fence  against  them,  but  thy  power  over  their 
consciences;  ioT false  tcitnesses  are  risen  vp  against  me,  that  aim 
further  than  to  take  away  my  reputation  or  estate,  for  they 
breathe  out  cruelty,  it  is  the  blood,  the  precious  blood,  they  thirst 
after."  Herein,  David  was  a  type  of  Christ;  for  false  witnesses 
rose  up  against  him,  and  such  as  jjreathed  out  cruelty;  but  though 
he  was  delivered  into  their  wicked  hands,  he  was  not  delivered 
over  to  their  will,  for  they  could  not  prevent  his  exaltation. 
n.  He  expresses  his  dependence  upon  God. 
1.  That  he  would  help  and  succour  him  when  all  other  helps 
and  succours  failed  him ;  (v.  10.)  "  When  my  father  and  my  mother 
forsake  me,  the  nearest  and  dearest  friends  I  have  in  the  world, 
from  whom  I  may  expect  most  relief,  and  with  most  reason,  when 
they  either  die,  or  are  at  a  distance  from  tne,  or  are  disabled  to 
help  me  in  the  time  of  need,  or  are  unkind  to  me  or  unmindful  of 
me,  and  will  not  help  me  when  I  am  as  helpless  as  ever  poor 
orphan  was,  that  was  left  fatherless  and  motherless,  then  I  know 
the  Lord  will  take  me  vp,  as  a  poor  wandering  sheep  is  taken  up, 
and   saved  from  perishing."    His  time  to  help  those  that  trust  in 


and  their  comfort ;  with  h 


iiin  the  fatherless  find  mercy.  This  pro- 
mise has  often  been  fidfilled  in  Ihe  letter  of  it.  Forsaken  orphan* 
have  been  taken  under  the  especial  care  of  the  Divine  Providence, 
whieh  has  raised  up  relief  and  friends  for  them,  in  a  way  that  one 
would  not  have  expected.  God  is  a  surer  and  better  Friend  than 
our  earthly  parents  are,  or  can  he. 

2.  That  in  due  time  he  should  see  the  displays  of  his  goodness, 
e.  13.  He  believed  he  should  see  the  goodness  of  the  Lord  in  the 
land  nf  the  living;  if  he  had  not  done  so,  he  should  have  fainted 
under  his  afflictions.  Even  the  best  saints  are  subject  to  faint, 
w  hen  their  troubles  become  grievous  and  tedious ;  their  spirits  are 
overwhelmed,  and  their  flesh  and  heart  fail;  but  then  faith  is  a 
sovereign  cordial,  it  keeps  them  from  desponding  under  their 
burthen,  and  from  desjiairing  of  relief,  keeps  them  hoping,  and 
praying,  and  waiting,  and  keeps  up  in  them  good  thoughts  of 
God,  and  the  comfortable  enjoyment  of  themselves.  But  what 
was  il,  the  belief  of  which  kejit  Da\id  from  fainting? — That  he 
should  see  the  goodness  of  the  Lord,  whieh  now  seemed  at  a  dis- 
tance. They  that  walk  by  faith  in  the  goodness  of  the  Lord,  shall 
in  due  time  walk  in  the  sight  of  that  goodness.  This  he  hopes  to 
see  in  the  land  of  the  living,  that  is^  (1.)  In  this  world,  that  he 
should  outlive  his  troubles,  and  not  perish  under  them.  It  is  his 
comfort,  not  so  much  that  he  shall  see  the  land  of  the  living,  as 
that  he  shall  seethe  goodness  of  God  in  it;  for  that  is  the  comfort 
of  all  creature-comforts  to  a  gracious  soul.  (2.)  In  the  land  of 
Canaan,  and  in  Jerusalem,  where  the  lively  oracles  were;  in  com- 
parison with  the  heathen  that  were  dead  in  sin,  the  land  of  Israel 
might  fitly  be  called  the  land  of  the  living ;  there  God  was  known, 
and  there  David  hoped  to  see  his  goodness;  see 2  Sam.  15.25,26. 
Or,  (3.)  In  heaven.  It  is  that  land  alone  that  may  truly  be  called 
the  land  of  the  living,  where  there  is  no  more  death  ;  this  earth  is 
the  land  of  the  dying.  There  is  nothing  like  the  believing  hope  of 
eternal  life,  the  foresights  of  that  glory,  and  foretastes  of  those 
pleasures,  to  keep  us  from  fainting  under  all  the  calamities  of  this 
present  lime. 

3.  That  in  the  mean  time  he  should  be  strengthened  to  bear  up 
under  his  burthens;  (i'.  14.)  whether  he  says  it  to  himself,  or  to 
his  friends,  it  comes  all  to  one,  this  is  that  which  encourages  him. 
He  shall  strengthen  thy  heart,  shall  sustain  the  spirit,  and  then 
the  spirit  shall  sustain  the  infirmity.  In  that  strength,  (1.)  Keep 
close  to  God  and  to  your  duty.  Wait  on  the  Lord  by  faith,  and 
prayer,  and  a  humble  resignation  to  his  will,  wait,  I  say,  on  the 
Lord;  whatever  you  do,  grow  not  remiss  in  your  attendance  upon 
God.  (2.)  Keep  up  your  spirits  in  the  midst  of  the  greatest 
dangers  and  difficulties.  Be  of  good  courage ;  let  your  hearts  be 
fixed,  trusting  in  God,  and  your  minds  stayed  upon  him,  and  then 
let  none  of  these  things  move  you.  They  that  wait  upon  the  Lord 
have  reason  to  be  of  good  courage. 


PSALM  XXVIIL 

TUe  former  part  of  this  psalm  is  ihe  prayer  of  a  saint  militant,  and  now  in  dit, 
tress,  (r.  1..3.)  to  uhich  i>  added  the  doom  of  God's  implacable  enemies, 
V.  4,  !>.  The  latter  part  of  the  psalm  is  the  thanks^irin^  of  a  saint  triumphant, 
and  delivered  out  of  his  distresses,  (v.  6.  .8.)  to  ivhich  is  added  a  prophetical 
prayer  for  all  God's  faithful  loyal  subjects,  r.  0.  i^o  that  it  is  hard  to  say 
which  of  these  ttro  conditions  Darid  teas  in,  when  he  penned  it.  Some  thinit 
he  was  now  in  trouble  scekinf;  God,  but,  at  the  same  time,  prejiarini^  to  praise 
him  for  his  dclireranee,  and  by  faith  ^ivin^  him  thanks  for  if,  before  it  was 
wrought.  Others  think  he  was  now  in  triumph,  but  remembered,  and  recorded 
for  his  otrn  and  others'  benefit,  the  prayers  he  made  witen  he  was  in  affliction, 
that  the  mercy  might  relish  the  better,  when  it  appeared  to  be  an  ansicer  te 
them. 

A  psalm  of  David. 

1.  T  TNTO  thee  will  I  cry,  O  Lord  my  rock;  be 
KJ     not  silent  to  me:   le.st,  ?/thou  be  silent  to 

me,  I  become  like  them  that  2:0  down  into  the  pit. 

2.  Hear  the  voice   of   my    supplications,  when   I 
cry  unto  thee,  when  I  lift  up  my  hands  toward 


him,  is,  when  all  other  helpers  fail,  when  it  is  most  for  his  honour  I  thy  holy  Oracle.      3.  Draw    me  not  away  With  the 


PSALMS,   XXVIII. 


Petitions, 


wicked,  and  with  the  workers  of  iniquity,  which 
speak  peace  to  their  neighbours,  bnt  mischief  is 
in  their  hearts.  4.  Give  them  according  to  their 
deeds,  and  according  to  the  wickedness  of  their 
endeavours:  give  them  after  the  work  of  their 
hands;  render  to  them  their  desert.  5.  Because 
they  regard  not  the  works  of  tlie  LoRi>,  nor  the 
operation  of  his  hands,  he  shall  destroy  Iheni,  and 
not  build  them  up. 

In  these  verses,  David  is  very  earnest  in  prayer. 
I.  He  |)ravs  that  God  would  graciously  hear  and  answer  him, 
now  that,  in  his  distress,  he  called  upon  him,  v.  1,2.  Observe  his 
faith  in  prayer;  O  Lord,  my  liock;  denoting  his  belief  of  God's 
power,  "He  is  a  Rock;"  and  his  dependence  upon  that  power, 
"He  is  my  Rock,  on  whom  I  build  my  hope."  Observe  his 
fervency  in  prayer;  "  To  thee  will  I  cry,  as  one  in  earnest,  being 
ready  to  sink,  unless  thou  come  in  with  seasonable  succour." 
And  observe  how  solicitous  he  is  to  obtain  an  answer;  "Be  not 
silent  to  me,  as  one  angry  at  my  prayers;  (80.4.)  Lord,  speak 
to  me,  answer  me  with  good  words  and  comfortable  tcords ; 
(Zech.1.13.)  though  the  thing  I  pray  for  be  not  given  me,  yet 
let  God  speak  to  me  joy  and  gladness,  and  make  me  to  hear  it. 
Lord,  s])eak  for  me,  in  answer  to  mv  prayers;  plead  my  cause, 
command  deliverances  for  me,  and  thus  hear  and  answer  the 
voice  of  my  supplications." 

Two  things  he  pleads;  l.The  sad  despair  he  should  be  in,  if 
God  slighted  him;  "If  thou  be  silent  to  me,  and  I  have  not  the 
tokens  of  tliy  favour,  I  am  like  them  that  go  down  into  the 
[lit — I  am  a  dead  man,  lost  and  undone;  if  God  be  not  my 
Friend,  appear  not  to  me,  and  appear  not  for  nie,  my  hope  and 
my  help  are  perished."  Nothing  can  he  so  cutting,  so  killing,  to 
a  gracious  soul,  as  the  want  of  God's  favour,  and  the  sense  of  his 
displeasure,  /shall  be.  like  them  that  go  doicn  to  hell;  (so  some 
understand  it;)  for  what  is  the  misery  of  the  damned,  but  this,  that 
God  is  for  ever  silent  to  them,  and  deaf  to  their  cry?  Those  are  in 
some  measure  qualified  for  God's  favour,  and  may  expect  if,  who 
are  thus  possessed  with  a  dread  of  his  wrath,  and  to  whom  his 
frowns  are  worse  than  death.  2.  The  good  hopes  he  had,  that  God 
woidd  favour  him;  /  lift  vp  viy  hands  towards  thy  holy  oracle; 
which  denotes,  not  only  an  earnest  desire,  but  an  earnest  expecta- 
tion, thence  to  receive  an  answer  of  jieace.  The  most  holv  place 
within  the  vail,  is  here,  as  elsewhere,  called  the  oracle;  there  the 
ark  and  the  mcrcv-seat  were,  there  God  was  said  to  dwell  betiveen 
till'  chertibinis,  and  thence  lie  spake  to  his  people,  Numb.  7.  89. 
Tliat  was  a  type  of  Christ,  and  it  is  to  him  that  we  must  lift  up 
our  eyes  and  hands,  for  through  him  all  good  comes  from  God  to 
us.  It  was  also  a  figure  of  heaven;  (He!>.  9.24.)  and  from  God,  as 
oiir  Father  in  heaven,  we  are  taught  to  expect  an  answer  to  our 
prayers.  The  scriptures  are  called  the  oracles  of  God,  and  to  them 
wo  must  have  an  eye,  in  our  prayers  and  ex))eclalioiis.  There  is 
llic  w<ir<l  on  which  God  hath  caused  and  encouraged  us  to  hope. 

II.  He  deprecates  the  doom  of  wicked  people,  as  before; 
(2(5. 9.)  "  Gather  not  my  soul  with  sinners.  Lord,  I  attend  thv  holv 
or.Tcle,  draw  me  not  away  from  that,  with  the  wichcd,  and  tvith 
the  workers  nf  iniquity ;"  (u.  3.)  1.  "Save  me  from  being  en- 
tangled in  the  snares  they  have  laid  for  me;  they  flatter  and 
cajole  me,  and  speak  peace  to  me,  but  ihey  have  a  design  upon 
nie,  for  mischief  is  in  their  heart,  they  aim  to  disturb  me,  nay,  to 
destroy  me.  Lord,  suffer  me  not  to  be  drawn  away  and  ruined  by 
their  curse<l  plots;  for  they  have,  can  have,  no  power,  no  success, 
anainst  me,  except  it  be  given  ihem  from  above."  2.  "Save  me 
from  being  infected  with  their  sins,  ami  from  doing  as  Ihey  do. 
Let  me  not  be  drawn  away  by  their  falhuicms  arguments,  or  "their 
allurements,  from  thy  holy  oracle,  (where  I  desire  to  dwell  all  the 
i!a\s  of  my  life,)  to  practise  any  wicked  works;"  see  141.4. 
"i.ord,  never  leave  me  to  myself,  to  use  such  arts  of  deceit  and 
treachery  for  ray  safety,  as  they  use  for  my  ruin.  Let  no  event  of 
providence  be  an  invincible  temptation  to  me,  to  draw  me  ei'her 


into  the  imitation,  or  into  the  interest,  of  wicked  people."  Good 
men  dread  the  way  of  sinners;  the  best  are  sensible  of  the  danger 
they  are  in  of  being  drawn  aside  into  it ;  and  therefore  we  should 
all  pray  earnestly  to  God  for  his  grace  to  keep  us  in  our  integrity. 
3.  "Save  me  from  being  involved  in  their  doom;  let  not  me  be  led 
forth  with  the  workers  of  iniquity,  for  I  am  none  of  them  that  speak 
peace,  while  war  is  in  their  hearts."  Note,  Those  that  are  careful 
not  to  partake  with  sinners  in  their  sins,  have  reason  to  hope  that 
they  shall  not  partake  with  them  in  their  plagues.  Rev.  18. 4. 

HI.  He  imprecates  the  just  judgments  of  God  upon  the  workers 
of  iniquity  ;  {v.  4.)  Give  them  according  to  their  deeds.  This  is  not 
the  language  of  passion  or  revenge,  nor  is  it  inconsistent  with  the 
duty  of  praying  for  our  enemies.  But,  1.  Thus  he  would  shew  how 
far  he  was  from  complying  with  the  workers  of  iniquity,  and  with 
what  good  reason  he  had  begged  not  to  be  drawn  away  with  them, 
because  he  was  convinced  that  they  could  not  be  made  more  mi- 
serable  than  to  be  dealt  with  according  to  their  deeds.  2.  Thus  he 
would  express  his  zeal  for  the  honour  of  Ciod's  justice  in  governing 
the  world;  "Lord,  they  think  all  well  that  they  do,  and  justify 
themselves  in  their  wicked  practices;  Lord,  (/n-c  them  after  the 
work  of  their  hands,  and  so  undeceive  those  about  them,  who  think 
there  is  no  harm  in  what  they  do,  because  it  goes  unpunished," 
94.  1,2.  3.  This  prayer  is  a  prophecy,  that  God  will,  sooner  or 
later,  render  to  all  impenitent  sinners  according  to  their  deserts. 
If  what  has  been  done  amiss  be  not  undone  by  repentance,  there 
will  certainly  come  a  reckoning  day,  when  God  will  render  to 
every  man  who  persists  in  his  evil  deeds,  according  to  them.  It  is 
a  prophecy  particularly  of  the  destruction  of  destroyers;  "  They 
speak  peace  to  their  neighbours,  but  ?nischief  is  in  their  hearts; 
Lord,  give  them  according  to  their  deeds,  let  the  spoilers  he  spoiled, 
and  let  them  be  treacherously  dealt  with,  who  have  thus  dealt 
treacherously;"  see  Isa.  33. 1.  Rev.  18.6.— 13. 10.  Observe,  He 
foretells  that  God  will  reward  them,  not  only  according  to  their 
deeds,  but  according  to  the  wickedness  of  their  endeavours;  for 
sinners  shall  be  reckoned  with,  not  only  for  the  mischief  they  have 
done,  but  for  the  mischief  they  would  have  done,  which  they  de- 
signed, and  did  what  they  could  to  effect.  And  if  God  go  by  this 
rule,  in  dealing  with  the  wicked,  surely  he  will  do  so,  in  dealing 
with  the  righteous,  and  will  reward  them,  not  only  for  the  good 
they  have  done,  but  for  the  good  they  have  endeavoured  to  do, 
though  they  could  not  compass  it. 

IV.  He  foretells  their  destruction,  for  their  contempt  of  God  and 
his  hand  ;  (v.  5.)  "  Because  ihey  regard  not  the  ivorks  of  the 
Lord,  and  the  operations  of  his  hands,  by  which  he  manifests  him- 
self and  speaks  to  the  children  of  men;  he  shall  destroy  them  in 
this  world  and  in  the  other,  and  not  build  them  up."  Note,  A 
stupid  regardlessness  of  the  works  of  God  is  the  cause  of  the  sin 
of  sinners,  and  so  becomes  the  cause  of  their  ruin.  Why  do  men 
question  the  being  or  attributes  of  God,  but  because  they  do  not 
duly  regard  his  bandy-works,  which  declare  his  glory,  and  in 
which  the  invisible  things  of  him  are  clearly  seen?  Why  do  men 
forget  God,  and  live  without  him,  nay,  affront  God,  and  live  in 
rebellion  against  him,  but  because  they  consider  not  the  instances 
of  that  wrath  of  his  which  is  revealed  from  heaven  against  all 
ungodliness  and  unrighteousness  of  men?  Why  do  the  enemies  of 
God's  people  hate  and  persecute  them,  and  devise  mischief  against 
Ihem,  but  because  they  regard  not  the  works  God  has  wrought 
for  his  church,  by  which  he  has  made  it  appear  how  dear  it  is 
to  him  ?     See  Isa.  5. 12. 

In  singing  this,  we  must  arm  ourselves  against  all  temptations 
to  join  with  the  workers  of  iniquity,  and  animate  ourselves  against 
all  the  troubles  we  may  be  threatened  with  by  the  workers  of 
iniquity. 

6.  Blessed  be  the  Lord,  because  he  hath  heard 
the  voice  of  my  supplications.  7.  The  Lord  is  my 
strength  and  my  shield;  my  heart  trusted  in  him, 
and  I  am  helped:  therefore  my  heart  greatly  re- 
joiceth;  and  with  my  song  will  I  praise  him.  8. 
The  Lord  is  their  strength,  and  he  is  the  saving 


PSALMS.  XXVIII.  XXIX 

stjength  of  his  anointed.  9.  Save  lliy  [JLople,  and 
lAeas  thine  inheritance:  feed  llicin  also,  and  lifl 
thorn  up  for  ever. 


Ill  Ihpso  vorscs, 

I.  Diivid  gives  God  thanks  for  tlie  answer  gi\eii  to  liis  pravcrs, 
as  affectionately  as,  a  few  verses  before,  lie  liail  lugged  il,  i'.  (J. 
U/cssed  be  the  Lord.  How  soon  are  the  saints'  sorrow  tiiriie<l  into 
songs,  and  their  prayers  into  praises!  It  was  in  failh  lluit  David 
prayed,  (r. '2.)  Hear  the.  voire  nj  tiii/  sK/ipliiatioits ;  and  Ijv  tlie 
satiie  fai'ili  he  gives  llianks,  (r.(>.)  that  Gmi  had  heard  the  loiee 
of  his  .iiipj)liealinns.  Note,  I.  Tliey  that  prav  in  failh  may  iTJoice 
in  hope.  "He  hath  heard  nie,  (uraeiouslv  accepted  nu-,)  aTid  I 
am  as  snre  of  a  it-al  answer  as  if  I  had  it  alivady. "  2.  Wiiat  we 
win  liy  prayer,  we  nmst  wear  with  praise;  has  (i(>d  heard  our 
fipidications?   [.el  ns  then  hiess  his  name. 

II.  lie  eneonrages  himself  to  hope  in  God  for  the  perfecting  of 
oiery  thing  that  concerned  him;  Ka\iug given  to  God  the  glory  of 
his  grace,  (v.  6.)  he  is  humhiy  bold  to  take  the  comfort  of  it,  r.  7. 
This  is  the  method  of  attaining  peace;  let  it  begin  with  praise  that 
it  is  attainable.  Let  us  first  bless  God,  and  then  bless  ourselves. 
Observe,  1.  His  dependence  upon  God;  "The  Lord  is  my 
Streni'lh,  to  support  mc,  and  carry  me  on,  though  all  my  services 
and  sufferings.  He  is  my  Shield,  to  protect  me  from  all  the  mali- 
cious designs  of  my  enemies  against  me.  I  have  chosen  him  to 
lie  so,  I  have  always  found  him  so,  and  I  expect  he  will  still  be 
so,"  2.  His  experience  of  the  benefit  of  that  dependence;  "Mv 
heart  trusted  in  him,  and  in  his  power  and  promise;  and  it  has 
not  been  in  vain  to  do  so,  for  I  am  helped,  I  have  been  often 
helped;  not  onlv  God  has  given  to  me,  m  his  due  time,  the  help 
I  trusted  to  him  for,  but  my  very  trust  in  him  has  helped  me,  in 
l\)<^  mean  time,  and  kept  me  from  fainting,"  27. 13.  The  verv 
actings  of  faith  are  present  aids  to  a  drooping  spirit,  and  often  help 
it  at  a  dead  lift.  3.  His  improvement  of  this  experience.  He 
had  the  pleasure  of  it;  therefore  my  heart  greatly  rejoiees.  The 
joy  of  a  believer  is  seated  in  the  heart,  while,  in  the  laughter  of 
the  fool,  the  heart  is  sorrowful.  It  is  great  Joy,  joy  unspeakable, 
and  full  of  glory.  The  heart  that  truly  believes  shall  in  due  tinu- 
p;really  rejoice;  it  is  joy  and  peace  in  believing  that  we  are  to 
expect.  God  shall  have  the  praise  of  it;  when  my  heart  r/reatlij 
rejoices,  with  n-y  song  will  I  praise  him.  Thus  must  we  express 
our  gratitude,  it  is  the  least  we  can  do;  and  others  will  hereby  be 
invited  and  encouraged  to  trust  in  him  too. 

III.  He  pleases  himself  with  the  interest  which  all  good  people, 
through  Christ,  have  in  God  ;  (v.  8.)  "  The  Lord  is  their  Strength ; 
not  mine  onlv,  but  the  Strength  of  every  believer."  Note,  The 
saints  rejoice  in  their  friends'  comforts  as  well  as  their  own  ;  for  as 
we  have  not  the  less  benefit  from  the  light  of  the  sun,  so  neither 
from  the  light  of  God's  countenance,  for  others' sharing  therein ; 
for  we  are  sure  there  is  enough  for  all,  and  enough  for  each.  This 
is  our  comnmnion  with  all  saints,  that  God  is  their  Strength  and 
our's;  Christ  their  Lord  and  ours,  1  Cor.  1.2.  He  is  their 
Strength,  the  Strength  of  all  Israel,  because  he  is  the  saving 
Strength  of  his  anointed,  that  is,  1.  Of  David  in  the  tvpe.  God,  in 
strengthening  him  that  was  their  king,  and  fought  their  battles, 
strengthened  the  whole  kingdom.  He  calls  himself  God's  anointed, 
because  it  was  the  unction  he  had  received,  that  exposed  him  to 
tiie  envy  of  his  enemies,  and  therefore  entitled  him  to  the  divine 
protection.  2.  Of  Christ,  his  Anointed,  his  Messiah,  in  the  anti- 
type. God  was  his  saving  Strength,  qualified  him  for  his  under- 
taking, and  carried  him  through  it;  see  80.21.  Isa.  49.  .5. — 
50.7,9.  And  so  he  becomes  their  Strength,  the  Strength  of  all 
the  saints;  he  strenglhened  him  that  is  the  church's  Head,  and  from 
him  diffuses  strength  to  all  the  members;  has  commanded  his 
strength,  and  so  strengthens  what  he  has  leroiu/ht  for  iis,  68.  28. — 
80.17,18. 

IV.  He  concludes  with  a  short,  but  comprehensive,  prayer  for 
fhe  church  of  God,  v.ti.  He  prays  for  Israel,  not  as  his  people, 
"save  nig  people,  and  bless  mine  inheritance,"  though  they  were 
eo,  but,  "thine  ••     -    ■      ■ 

VOL     II. 


Tiianksgiving  and  Praise. 

than  his  own;    We  arc  thy  people,  is  a  good  plea,  Isa.  &I.9 . 

(>3.  It).  lam  thine,  save  me.  God's  people  are  his  inheritance. 
dear  to  him,  and  precious  in  his  eyes;  what  little  glory  he  has 
from  this  world,  he  has  from  them.  The  Lords  portion  is  his 
people.  That  which  he  begs  of  God  for  Ihem,  is,  1.  That  he  would 
save  Ihem  from  Iheir  enemies,  and  Ihe  ti.ingers  they  were  exposed 
to.  2.  That  he  would  bless  ihem  with  al!  good,  flowing  from  his 
favour,  ill  performance  of  his  promise,  and  amounting  to  a  hap- 
piness for  Ihem.  3.  That  he  would  feed  Ihem;  bless  them  with 
plenty,  and  especially  the  plenty  of  his  ordinances,  which  are  food 
Id  Ihe  soul.  liiilethem;  so  the  inagin.  "  Direct  their  counsels  and 
actions  aright,  and  overrule  their  affairs  for  good.  Feed  them 
and  rule  them;  set  pastors,  set  rulers,  over  them,  that  shall  do 
Iheir  office  wilh  wisdom  and  understanding."  4.  That  he  would 
lift  them  up  for  ever;  lift  Ihem  up  out  of  their  troubles  and 
distresses;  and  do  this,  not  only  for  those  of  that  age,  but  for  his 
people  in  every  age  to  come,  even  to  the  end.  "  Lifl  them  up  into 
thy  glorious  kingdom,  lift  theni  uj)  as  high  as  heaven."  There, 
and  there  only,  will  the  saints  be  lifted  u|>  for  ever,  never  more  to 
sink,  or  be  depressed.  Observe,  Those,  and  those  only,  whom 
God  feeds  and  rules,  who  are  willing  to  be  taught,  and  guided, 
and  governed,  by  him,  shall  be  saved,  and  blessed,  and  Kfted  up 
for  ever. 

PSALM  XXIX. 

ft  is  the  prnltabte  cniijecfwe  of  some  veri/ gooti  intevprcters,  that  David  pennei 
this  psalm  upon  Oirasion,iiml  just  al  the  iwie,  of  a  great  storm  of  thunder, 
Hlfhtuing,  and  rain;  as  (he  eighth  psalm  was  his  ineiiitation  in  a  inmnsliine 
night,  and  Ihe  nineteenth  in  a  sun-shine  morning.  It  is  good  to  take  occasion, 
from  ihe  sensible  operalinns  of  God's  pnu-er  in  the  hingdom  of  nature,  to  give 
glort/  to  him.  So  composed  rcas  Dtivid,  and  so  cheerful,  eren  in  a  dreadful 
tempest,  irhen  others  trembled,  that  titcn  he  jitmied  this  psalm ;  for,  though 
the  cai  til  be  removed,  yet  will  «  e  not  fear.  1.  He  calls  upon  the  great  onet 
of  Ihe  icorld  lo  gire  glory  to  God,  r.  1 , 2.  //.  To  conrince  them  of  the 
greatness  of  Hint  God  whom  they  vcre  lo  adore,  he  taltes  notice  of  his  power 
and  terror  in  the  thunder,  and  lightning,  and  thmider-showers;  (».  3..9.) 
his  sovereign  dominion  over  the  world;  {v.\0.)  and  his  special  favour  to  hit 
church,  c.  II.  Great  and  high  thoughts  of  God  should  fill  us,  in  singing 
this  psalm. 


1.  I^IVE 
VJT    unl 


A  Psalm  of  David. 

unto  the  Lord,  O  je  mighty,  give 
nto  the  Lord  glory  and  strength.  2. 
Give  unto  the  Lord  the  glory  due  unto  his  name; 
worship  the  Lord  in  the  beauty  of  holiness.  3. 
The  voice  of  the  Lord  is  upon  the  waters:  the 
God  of  glory  thundereth  :  the  Lord  is  upon  many 
waters.  4.  The  voice  of  the  Lord  ?.$  powerful; 
the  voice  of  the  Lord  is  full  of  majesty.  5.  The 
voice  of  the  Lord  breaketh  the  cedars;  yea,  the 
Lord  breaketh  the  cedars  of  Lebanon.  6.  He 
maketh  theni  also  to  skip  like  a  calf;  Lebanon  and 
Sirion  like  a  young  unicorn.  7.  The  voice  of  the 
Lord  divideth  the  flames  of  fire.  8.  The  voice 
of  the  Lord  shakctli  tlie  wilderness;  the  Lord 
shaketh  tlid  wilderness  ofKadesh.  9.  The  voice 
of  the  Lord  maketh  the  hinds  to  calve,  and  dis- 
covereth  the  forests:  and  in  his  temple  doth  every 
one  speak  of  his  glory.  10.  The  Lord  sitteth 
upon  the  flood;  yea,  the  Lord  sitteth  King  for 
ever.  11.  The  Lord  will  give  strength  unto  his 
people ;  the  Lord  will  bless  his  people  with  peace. 

In  this  psalm,  we  have, 

I.  A  demand  of  the  homage  of  the  great  men  of  the  earth  to 
be  paid  to  the  great  God.     Every  clap  of  thunder  David  inter- 
preted as  a  call  to  himself,  and  otlier  princes,  to  give  glo'ry  to  the 
God's  interest  in  them,  lay  nearer  his  heart  11  great  God.  Observe,  1.  Who  they  are,  that  are  called  to  this  duty; 
SI 


PSALM     XXIX. 


The  Glory  of  tlie    L 


"Oye  mighty,  (w.  1.)  ye  sons  of  the  mighty,  who  have  power, 
■»nd  on  whom  that  power  is  devolved  by  succession  and  inheritance, 
who  have  royal  blood  running  in  your  veins."  It  is  much  for  the 
honour  of  the  great  God,  that  the  great  men  of  this  world  should 
pay  their  honinge  to  liiiii;  and  Ihev  are  bound  to  do  it,  not  only 
because,  high  as  they  are,  he  is  hifinilely  above  them,  and  there- 
fore tliev  must  vail  to  him,  but  because  ihey  have  their  power  from 
liim,  and  are  to  use  it  for  him,  and  this  tribute  of  acknowledge- 
ment they  owe  to  him  for  it.  2.  How  often  this  call  is  repeated; 
Gii-e  vnio  the  Lord,  and  again,  and  a  third  time,  Gicc  unto  the 
Lord.  This  intimates,  that  the  mighty  men  are  backward  to  this 
rluty,  and  are  with  difficulty  persuaded  to  it;  but  that  it  is  of  great 
consequence  to  the  interests  of  God's  kingdom  among  men,  lliat 
princes  should  heartily  espouse  them.  Jerusalem  flourishes,  when 
the  kings  nj  the  earth  bring  their  glory  and  honour  into  it, 
Rev.  21.24.  3.  What  they  are  called  to;  to  give  unto  the  Lord: 
not  as  if  he  needed  any  thing,  or  could  be  benefited  by  any  gifts 
of  our's,  or  as  if  we  had  any  thing  to  give  him  that  is  not  his 
own  already;  Who  hath  first  given  to  him?  But  the  recognition 
of  his  glory,  and  of  his  dominion  over  us,  he  is  pleased  to  interpret 
as  a  gift  to  him ;  "  Give  unto  the  Lord  your  ownselves,  in  the 
first  place,  and  then  your  services;  give  unto  the  Lord  glory  and 
lirength,  acknowledge  his  glory  and  strength,  and  give  praise  to  him 
as  a  God  of  infinite  majesty,  and  irresistible  power ;  aiid  what  glory 
and  strength  he  has,  by  his  providence,  intrusted  you  with,  offer 
h  to  him,  to  be  used  for  his  honour  ia  his  service.  Give  him  yo-ir 
crowns,  let  them  be  laid  at  his  feet;  give  him  your  sceptres,  your 
swords,  your  keys;  put  all  into  his  hand,  that  you,  in  the  use  of 
them,  may  be  to  him  for  a  name  and  a  praise."  Princes  value  them- 
lelves  by  their  glorv  and  strength  ;  these  they  must  aser' ^e  to  God, 
owning  him  to  be  infinitelv  more  glorious  and  powerful  than  they. 

This  demand  of  homage  from  the  mighty,  may  be  looked  upon 
ai  directed  either  to  the  grandees  of  David's  own  kingdom,  the 
peers  of  the  realm,  the  princes  of  the  tribes,  (and  it  is  to  excite 
them  to  a  more  diligent  and  constant  attendance  at  God's  altars,  in 
which  he  had  observefl  Ihem  very  remiss,)  or  to  the  neighbouring 
kings,  whom  he  by  his  sword  had  made  tributaries  to  Israel,  and 
now  would  persuade  to  become  tributaries  to  the  God  of  Israel. 
Crowned  heads  niirsl  bow  before  the  King  of  kings.  What  is 
here  said  to  the  nrnrhty,  is  slid  to  all.  Worship  God;  it  is  the  sura 
and  substance  of  llic  c\erlasfing  gospel,  Rev.l4.  6,  7.  Now  we 
have  here,  (l.)The  nature  of  religious  worship;  it  is  giving  to  the 
Lord  the  glory  due  to  his  name,  v.  2.  God's  name  is  that  whereby 
he  has  made  himself  known.  There  is  a  glorv  due  to  his  name; 
it  is  ini|)ossil)le  that  we  should  eive  him  all  the  glory  due  to  his 
name;  when  we  have  said  and  done  our  best  for  the  honour  of 
God's  name,  still  we  come  infinitely  short  of  the  merit  of  the  sub- 
}ect;  but,  when  we  answer  that  revelation  which  he  has  made  of 
himself  with  suitable  affections  and  adorations,  then  we  give  him 
some  of  that  glory  which  is  due  to  his  name.  If  we  would,  in 
hearing  and  praying,  and  other  acts  of  devotion,  receive  grace  from 
God,  we  must  make  it  our  business  to  give  glory  to  God.  (2.) 
The  nde  of  the  |)erformance  of  religious  exercises;  Worship  the 
Lord  in  the  heavty  of  holiness ;  which  denotes,  [1.]  The  Object  of 
our  worship;  the  glorious  Majesty  of  God  is  called  the  heavty  oj 
holiness,  2  Chron.  20.  21 .  In  the  worship  of  God,  we  must  have 
an  eye  to  his  beauty,  and  adore  him,  not  only  as  infinitely  awful, 
and  therefore  to  be  feared  abo\e  all,  but  as  infinitely  amiable,  and 
therefore  to  be  loved  and  delichted  in  above  all;  especially  we 
must  have  an  e\r  to  Ihe  beauty  of  his  hf>Iiness;  this  the  angels 
fasten  upon  in  Ihrir  praises,  Kev.  4.8.  Or,  [2.]  The  place  of 
w.irship.  The  sau/tnary  then  was  the  beaxfy  of  holiness,  48.1,2. 
Jci-.  17.12.  The  beauty  nf  the  saTictuarv  was,  the  exact  affreement 
of  the  worship  there  performed,  with  the  divine  appointment — the 
pattern  in  the  mount.  Now,  under  the  gospel,  solemn  assemblies 
of  Christians  (which  purity  is  the  beauty  of)  are  the  places  where 
God  is  to  be  worshipped.  Or,  [3.]  The  manner  of  worship.  We 
must  be  holy  in  all  our  n-lioious  l)erformances,  devoted  to  God, 
Bnd  to  his  will  and  glory.  There  is  a  beauty  in  holiness,  and  it  is 
that  which  ))uts  an  acceptable  beauty  upon  all  the  acts  of  worship. 

II.  Good  reason  piv»n  for  this  demand.    We  shall  see  ourselves 


bound  to  give  glory  to  God,  If  we  consider,  1.  His  sulii   cnby 
himself,  intimated  in  his  nsLme  Jehovah,  I  am  that  I  am;  winch 
repeated    here  no  less  than  eighteen  times  in  this  short  psalm.' 
twice  in  every  verse  but  three,  "and   once  in  two  of  those  three;  I 
do  not   recollect  that  there  is  the   like  in  all  the  book  of  psalms 
Let  the  mighty  ones  of  the  earth  know  him  by  this  name,  and  giva 
him  the  glory  due  to  it.     2.  His  sovereignty  over  all  things.     L.  t 
those  that  rule  over  men,  know  there  is  a  God  that  rules  over  thera,- 
Ihat  rules  over  all.    The  psalmist  here  sets  forth  God's  dominion. 

(l.)In  the  kingdom  of  nature.  In  the  wonderful  effects  of 
natural  causes,  and  the  o|iorations  of  the  powers  of  nature,  we 
ought  to  take  notice  of  God's  glory  and  strength,  which  we  are 
called  upon  to  ascribe  to  him;  in  the  thunder,  and  lightning,  and 
rain,  we  may  see, 

[1.]  His  glory.  It  is  the  God  of  glory  that  thunders,  v.  3.  It 
is  God  that  thunders,  it  is  Ihe  noise  of  his  voice,  (Job,  37.2.)  and 
it  speaks  him  a  God  of  ulory;  so  awful  is  the  sound  of  the 
thunder,  and  so  bright  the  flash  of  its  companinu,  the  lightnmg;  to 
the  hearing  and  to  the  sight  nothing  is  more  affecting  than  these, 
as  if  by  those  two  learning  senses  God  would  give  such  proofs  ol 
his  glory  to  the  minds  ol  men,  as  should  leave  the  most  stupid 
inexcusable.  Some  observe,  that  there  were  then  some  pailiculaf 
reasons  why  thunder  should  be  called  ihe  voiee  of  the  L'trd;  not 
only  because  it  comes  from  above,  is  not  under  tlie  direilion  oi 
foresight  of  any  man,  speaks  loud,  and  reaches  far.  luil  brcair;* 
God  often  spake  in  thunder,  particidariy  :it  "icinii  '?;■■ -i.  r,n;\  |,^ 
thunder  discomfited  the  enemies  of  Israel.  To  speak  it  the  voice 
oi  the  God  of  glory,  it  is  here  said  to  be  -upon  the  iralrrs,  upon 
many  waters ;  (v.S.)  it  reaches  over  the  vast  ocean,  the  waters 
nnder  the  firmament;  it  rattles  among  the  thick  clouds,  the  waters 
above  the  firmament.  Every  one  that  hears  the  thunder,  (his  ears 
being  made  to  tingle  with  it,)  will  own  that  the  voice  of  the  Lord 
is  full  of  majesty,  (29.4.)  enough  to  make  the  highest  humble — 
lor  none  can  thunder  with  a  voice  like  him,  and  the  proudest 
tremble — for  if  his  voice  be  so  terrible,  what  is  his  arm  ?  Every 
lime  we  hear  it  thunder,  let  our  hearts  be  thereby  filled  \\ith 
great,  and  high,  and  honourable,  thoughts  of  God,  in  the  holy 
adorings  and  admirings  of  whom  the  power  of  godliness  does  so 
much  consist.      O  Lord  our  God,  thou  art  very  great ! 

[2.]  His  power;  (v.  A.)  The  voice  of  the  Lord  is  powerful,  as 
appears  by  the  effects  of  it;  for  it  works  wonders;  they  that 
write  natural  histories  relate  the  prodigious  effects  of  thunder  and 
lightning,  even  out  of  the  ordinary  course  of  natural  causes,  which 
must  be  resolved  into  the  omnipotence  of  the  God  of  nature. 
First,  Trees  have  been  rent  and  split  by  thunderbolts;  (u. 6,  fi.) 
The  voice  nf  the  Lord,  in  the  thunder,  often  brake  the  cedars,  even 
those  of  Lebanon,  the  strongest,  the  stateliest.  Some  understand 
it  of  the  \iolcnt  winds  which  shook  the  cedars,  and  sometimes 
tore  off  their  aspiring  tops.  Earthquakes  also  shook  the  ground 
itself,  on  which  tlie  trees  grew,  and  made  Lebanon  and  Sirion 
to  dance;  the  wilderness  of  Kadesh  also  was  in  like  manner 
shaken,  (v.  0.)  Ihe  trees  by  winds,  the  ground  by  earthquakes,  and 
both  by  thunders,  of  which  I  incline  rather  to  understand  it.  The 
learned  Dr.  Hammond  understands  it  of  the  consternation  ami 
conquest  of  the  ncighl)ouriug  kingdoms  that  warred  with  Israel,  and 
opposed  David  ;  as  the  Syrians,  whose  country  lay  near  the  forest 
of  Lebanon,  the  Amorites  that  bordered  on  mount  Hcrmon,  and 
the  Moabites  and  Anmionites  that  lay  about  the  \\il(lei;:;ss  "* 
Kadesh.  Si'dtudly,  lin  s  have  been  kindled  by  lightnings,  and 
houses  and  churches  thercbv  consumed;  hence  we  lead  of  hot 
thunderbolts;  (78.48.)  accordingly,  the  voice  of  the  Lord,  in  the 
thunder,  is  here  said  to  divide  the  flames  of  fire,  (i'.7.)  to  scatter 
them  upon  the  earth,  as<Tod  svees  fit  to  direct  Ihem,  and  do  execu- 
tion by  them.  Thirdly,  The  lerror  of  thunder  makes  the  hinds  to 
calve  sooner,  and  some  think  more  easily,  than  otherwise  they 
would.  The  hind  is  a  timorous  creature,  and  nuich  affected  with 
the  noise  of  thunder;  and  no  marvel,  when  sometimes  proud  and 
■tout  men  have  been  made  to  tremble  at  it.  The  emperor  Caligula 
would  hide  himself  under  his  bed  when  it  thundered.  Horace  the 
poet  ov/ns  that  he  was  reclaimed  from  atheism  by  the  terror  of  thun- 
der and  lightning,  which  he  describes  somewhat  like  this  herev 


PSALMS,  XXIX,  XXX. 


Thanksgiving-  and  Praise 


lib.  1 .  ode  34.  The  thunder  is  said  here  lo  tliscovcr  the  forest,  that  is, 
it  go  terrifies  the  wild  beasts  of  the  forest,  that  they<|iiil  tlie  dens 
an<l  lliickets  in  which  Ifiev  hid  themselves,  aii<l  so  are  discovered. 
Or  it  tiirows  down  tlie  trees,  and  so  (hscovers  the  ground  that  was 
siiadod  i)y  them.  Whenever  it  thunders,  let  us  think  of  lliis  psahn ; 
and  uiieiiever  we  sing  this  psahn,  h't  us  think  of  tlie  dreadful 
lliunder-claps  we  have  sinnetinies  heard,  and  thus  hriiig  God's  word 
ami  his  works  together,  that  hy  both  we  may  he  directed  and 
quickened  to  give  unto  him  the  glory  due  unto  his  nuEue;  and  let 
ashless  him  that  there  is  another  voice  of  his  beside  this  dreadful 
one,  by  which  God  now  speaks  to  us,  even  the  slill  small  voice  of 
his  gospel,  the  terror  of  which  shall  not  make  us  afraid. 

(2.)  Ill  ihe  kingdom  of  piovideitcc,  V.JO.  God  is  to  be  praised 
as  the  Governor  of  the  world  of  mankind.  He  slls  vpnn  ihe  flood, 
he  sits  Kirif/for  ever.  He  not  only  sits  at  rest  in  the  enjoyment  of 
himself,  but  he  sits  as  Kinsj  in  the  throne  which  he  has  prepared  in 
the  heavens,  (103.10.)  where  he  takes  cognizance  of,  and  gives 
orders  about,  all  the  aff:iirs  of  the  children  of  men,  and  does  all 
according  to  his  will,  according  to  the  counsel  of  his  will.  Observe, 
[1.]  The  power  of  his  kingdom;  He  sits  upon  the  flood.  As  he 
has  founded  the  carlli,  so  he  has  founded  his  own  throne,  upon 
the  floods,  24.2.  The  ebbings  and  flowings  of  this  lower  world, 
and  the  tosses  and  revolutions  of  the  affairs  in  it,  give  not  the  least 
shake  to  the  repose  or  to  the  counsels  of  the  Eternal  Mind.  The 
opposition  of  his  enemies  is  compared  to  Ihe  floods,  (93. 3, 4.)  but 
the  Lord  sits  upon  it ;  he  crushes  it,  conquers  it,  and  completes  his 
own  purposes,  in  despite  of  all  the  devices  that  are  in  men's  hearts. 
The  word  here  translated  Ihe  flood,  is  never  used  but  concerning 
Noah's  flood,  and  therefore  some  think  that  is  it  which  is  here 
spoken  of.  God  did  sit  upon  that  flood,  as  a  Judge  executing  the 
sentence  of  his  justice  upon  the  world  of  the  ungodly,  that  was 
swept  away  by  it.  And  he  still  sits  upon  the  flood,  restraining  the 
waters  of  Noah,  that  they  turn  not  again  to  cover  the  earth,  accord- 
ing to  his  promise  never  to  destroy  the  earth  any  more  by  a  flood. 
Gen. 9. 11.  Isa.o4.9.  [2.]  The  perpetuity  of  his  kingdom;  He 
sits  Kinq  for  ever ;  no  period  can,  or  shall,  be  put  to  his  govern- 
ment. The  adniinistralion  of  his  kingdom  is  consonant  to  his 
counsels  from  eternity,  and  pursuant  to  his  designs  for  eternity. 

(3.)  In  the  kingdom  of  grace ;  here  his  glory  shines  brightest, 
[1.]  In  the  adorations  he  receives  from  the  subjects  of  that  king- 
dom, t'.  9.  In  his  temple,  where  his  people  attend  his  discoveries 
of  himself  and  his  mind,  and  attend  him  with  their  praises,  there 
does  every  one  speak  of  his  glory ;  in  the  world,  every  man  sees  it, 
or,  at  least,  way  behold  it  afar  off ;  (Job,  36.  2.5.)  but  it  is  only 
in  the  temple,  in  the  church,  that  it  is  s^ioken  of  to  his  honour. 
All  his  works  do  praise  him,  they  minister  matter  for  praise;  but 
his  saints  only  do  bless  him,  and  speak  of  his  glory  in  his  works, 
14.j.  10.  [2.]  In  the  favours  he  bestows  upon  the  subjects  of  that 
kingdom,  t'.  11.  First,  He  will  enable  them  for  his  service;  He 
irill  give  strength  to  his  people,  to  fortify  them  against  every  evil 
Work,  and  to  furnish  them  for  every  good  work;  out  of  weakness 
Ihey  shall  be  made  strong;  nay,  he  will  perfect  strength  in  weak- 
ness. Secondly,  He  will  encourage  them  in  his  service;  He  will 
hlrss  his  people  with  peace.  Peace  is  a  blessing  of  inestimable 
value,  which  God  designs  for  all  his  people.  The  work  of  righteous- 
ness is  peace:  great  peace  have  they  that  love  thy  law;  hut  much 
more  th  ^  crown  of  righteousness :  the  end  of  the  righteous  is  peace, 
it  is  endless  peace.  When  the  thunder  of  God's  wrath  shall  make 
sinners  tren)ble,  the  saints  shall  lift  up  their  heads  with  joy. 


PSALM  XXX. 

Tlih  is  a  psalm  ofthankssric'tn^for  the  great  delirerances  ivhicli  God  lind  wrought 
'  for  David,  penned  ujmn  occasion  of  the  dedicating  of  his  house  of  cedar,  and 
sung  in  that  pious  solemnity,  though  there  is  not  any  tiling  in  it  that  has 
\  particuUtr  reference  to  that  occasion.  Some  collect,  from  divers  passages 
in  the  pmlm  itself,  that  it  was  penned  upon  his  recovery  from  a  dangerous 
fit  of  sickness,  which  might  happen  to  be  about  the  time  of  the  dedication  of 
hts  house.  I.  He  here  praises  God  for  tlie  deliverances  he  had  wrought  for 
him,  r.  1 . .  3.  //.  He  calls  upon  others  to  praise  him  too,  and  encourages  them 
to  trust  in  him,  v.4,S.  III.  He  blames  himself  for  his  former  security, 
•.6,7.     IV.  He  recollects  the  prayers  ami  complaints  he  \ad  made  in  hit 


distress,  r.8..10.  With  them  he  stirs  up  himself  to  he  very  thankful  to  Go4 
for  tite  present  comfortable  change,  r.  II ,  1 2.  In  singing  this  psalm,  we  ought 
to  remember  with  thankfulness  any  like  deliverances  wrought  for  us,  for  wliicit 
we  must  stir  vp  ourselves  to  praise  him,  and  by  which  we  must  be  engaged  tr 
depend  upon  him. 

A  psalm  and  song,  at  the  dedication  of  the  house  of  David. 

l.T  WILL  extol  thee,  O  Lord;  for  thou  hast 
1.  lifted  me  up,  and  hast  not  made  my  foes  to 
rejoice  o\  er  me.  2.  O  Lord  my  God,  I  cried  unto 
thee,  and  thou  hast  healed  me.  3.  O  Lord,  thou 
hast  broiijiht  up  my  soul  from  the  f;rave:  thou  has* 
kept  lue  alive,  that  I  should  not  go  down  to  the  pit. 
4.  Sing-  unto  the  Lord,  O  ye  saints  of  his,  and  give 
thanks  at  the  i-ememhrance  of  his  holiness.  5.  For 
his  anger  eiidureth  but  a  moment;  in  his  favour  is 
life  :  weeping  may  endure  for  a  night,  but  joy 
Cometh  in  the  morning. 

It  was  the  laudable  practice  of  the  pious  Jews,  and,  though  nol 
expressly  appointed,  yet  allowed  and  accepted,  when  they  had 
built  a  new  house,  to  dedicate  it  to  God,  Deut.20.5.  David 
did  so,  when  his  house  was  built,  and  he  took  possession  of  it; 
(2  Sam.  5. 11 .)  for  royal  |)alaces  do  as  much  need  God's  protection, 
and  are  as  much  bound  to  he  at  his  service,  as  ordinary  houses. 
Note,  The  houses  we  dwell  in  should,  at  our  first  entrance  upon 
them,  be  dedicated  to  God,  as  little  sanctuaries.  We  must  solemnly 
commit  ourselves,  our  families,  and  all  our  family  affairs,  to  God's 
guidance  and  care;  must  pray  for  his  presence  and  blessing,  must 
devote  ourselves,  and  all  our's,  to  his  glory,  and  must  resolve  both 
that  we  will  put  awav  iniquity  far  from  our  tabernacles,  and  that 
we  and  our  houses  will  serve  the  Lord,  both  in  the  duties  of  family 
worship,  and  in  all  instances  of  gospel  obedience.  Some  conjecture 
that  this  psalm  was  sung  at  the  re-dedication  of  David's  house, 
after  he  had  been  driven  out  of  it  by  Absalom,  who  had  defiled  it 
with  his  incest,  and  that  it  is  a  thanksgiving  for  the  crushing  of 
that  dangerous  rebellion. 

In  these  verses, 

I.  David  does  himself  give  God  thanks  for  the  great  deliverances 
he  had  wrought  for  him;  (i'.  1.)  "  I  will  extol  thee,  O  Lord;  I  will 
exalt  thy  name,  will  praise  thee  as  One  high  and  lifted  up.  I  will 
do  what  I  can  to  advance  the  interests  of  thy  kingdom  among  men. 
I  will  extol  thee,  for  thou  hast  lifted  me  up,  not  only  up  out  of  the 
pit  in  which  I  was  sinking,  but  up  to  the  throne  of  Israel."  He 
raiseth  vp  the  poor  out  of  the  dust.  In  consideratim  «f  the  great 
things  God  has  done  to  exalt  us,  both  by  his  piovidence  and  by 
his  grace,  we  are  bound,  in  gratitude,  to  do  all  we  can  to  extol  his 
name,  though  the  most  we  can  do  is  but  little. 

Three  things  magnify  David's  deliverance: 
■  1.  That  it  was  the  defeat  of  his  enemies.  They  vere  not  suf- 
fered to  triumph  over  him,  as  Ihey  would  have  done,  (though  it  is 
a  barbarous  thing,")  if  he  had  died  of  this  sickness,  or  perished  in 
see  41.11. 
That  it  was  an  answer  to  his  prayers ;  {v.  2.)  I  cried  vnto  thee. 
All  the  expressions  of  the  sense  we  have  of  our  troubles  should  be 
directed  to  God,  and  every  cry  be  a  cry  to  him;  giving  way,  in 
this  manner,  to  our  grief,  will  ease  a  burthened  spirit.  "  I  cried  to 
thee,  and  thou  hast  not  only  heard  me,  but  healed  me,  healed  the 
distempered  body,  healed  the  disturbed  and  disquieted  mind,  healed 
the  disordered,  distracted,  affairs  of  the  kingdom."  It  is  what  God 
glories  in,  lam  the  Lord  that  healeth  thee,  (Exod.15.26.)  and  we 
must  give  him  the  glory  of  it. 

3.  That  it  was  the  saving  of  his  life;  for  he  was  brought  t<'  J»e 
last  extremity,  dropping  into  the  grave,  and  ready  to  go  doict.  mto 
the  pit,  and  vet  rescued,  and  kept  alive,  v.  3.  The  more  imminent 
our  dangers' have  been,  the  more  eminent  our  deUverances  have 
been,  the  more  comfortable  are  they  to  ourselves,  and  the  more 
illustrious  proofs  of  the  power  and  goodness  of  God.  A  life  from 
the  dead  ought  to  be  spent  in  extiJIing  the  God  of  our  life. 


this  distress 


PSALMS.  XXX 


Prayer  and  Praise. 


H.  iJf  falls  upon  olhtTs  lo  join  i\i(h  him  in  praise,  not  only  for 
Ihe  particii  :ir  favours  God  had  bestowed  ii|)on  him,  but  for  the 
teneral  tokons  of  his  good-will  to  all  his  saints;  (r.4.)  Siiir/  iinto 
the  Lord,  O  ye  saints  oj  his.  All  that  are  liuly  saints,  he  owns 
for  his;  thcie  is  a  remnant  of  suth  in  this  world,  and  from  them 
it  is  ex|)cetcd  that  they  sing  unto  him;  for  they  are  created,  and 
saiittified,  made,  and  made  saints,  that  they  be  to  him  for  a  name 
and  a  ]iraise.  His  saints  in  heaven  sing  to  him  ;  why  should  not 
those  on  earth  be  doing  the  same  work,  as  well  as  they  can,  in 
concert  with  them? 

1,  They  believe  him  to  be  a  God  of  unspotted  purity;  and 
therefore   let   them  sing  to  him;   "Let  them  (/ive  thanks  at  the 

.remcwhrancr  of  his  holiness ;  let  them  praise  his  holy  name,  for 
holiness  is  his  memorial  throughout  all  generations. "  (iod  is  a 
liolv(io<l;  his  hdliness  is  his  glory ;  that  is  the  attribute  whieli 
Ihe  holy  angels,  in  their  ])raises,  fasten  most  upon,  Isa.  (i.  3. 
I'ev.4.tt.  We  ought  to  be  uuieh  in  the  mention  and  remembrance 
of  Ciod's  holiness;  and  holy  souls  can  give  thaidis  at  the  mention 
of  Gi.ds  holiness.  It  is  matter  of  joy  to  the  saints,  that  God  is  a 
hidv  God;  fir  then  ih.ev  hope  he  will  make  them  luilv,  more  holy. 
None  of  all  God's  perfections  carries  in  it  more  terror  to  the 
wiekcd,  or  more  comfort  to  the  godly,  than  his  holiness.  It  is  a 
good  sign  that  we  are  in  some  measure  partakers  of  his  holiness, 
if  we  can  heartily  rejoice  and  give  thanks  at  the  remembrance  of 
it. 

2.  They  ha\  e  experienced  him  to  be  a  God  gracious  and  mer- 
ciful; and  therefore  let  lliem  sing  to  him. 

(1.)  We  have  found  his  frowns  very  short;  though  we  have 
dcser\ed  they  shimid  have  been  everlasting,  and  that  he  should 
have  been  angry  with  us  till  he  had  consumed  us,  and  should 
never  hu\e  been  leconciled,  yet  his  anger  cndureth  hut  for  a 
moment,  i'.  5.  When  we  offend  him,  he  is  angry;  hut,  as  he  is 
slow  to  anger,  and  not  soon  provoked,  so,  when  he  is  angry,  upon 
our  repentance  and  humiliation,  his  anger  is  soon  turned  away, 
and  he  is  willing  to  be  at  peace  with  us.  If  he  hide  his  face  from 
liis  own  children,  and  suspend  the  wonted  tokens  of  his  favour, 
il  is  but  in  a  little  wrath,  and  for  a  small  moment;  but  he  will 
gather  them  nith  everlasting  kindness,  Isa.54.  7, 8.  If  weeping 
endure  for  a  night,  and  it  be  a  wearisome  night,  yet,  as  sure  as 
the  light  of  the  morning  returns  after  the  darkness  of  the  night, 
so  sure  will  joy  and  comfort  return  in  a  short  time,  in  due  time,  to 
the  people  of  God ;  for  the  covenant  of  grace  is  as  firm  as  the 
covenant  of  the  day.  This  word  has  often  been  fulfilled  to  us  in 
the  letter;  weeping  has  endured  for  a  night,  but  the  grief  has  been 
soon  over,  and  the  grievance  gone.  Observe,  As  long  as  God's 
anger  continues,  so  long  the  saints'  weeping  continues;  but  if  that 
be  but  for  a  moment,  the  affliction  is  but  for  a  moment,  and  when 
the  light  of  God's  countenance  is  restored,  the  affliction  is  easily 
j)ronounced  light  and  momentary. 

(2.)  We  have  found  his  smiles  very  sweet;  In  his  favour  is  life, 
all  good.  The  return  of  his  favour  "to  an  afflicted  soul,  is  as  life 
from  the  dead;  nothing  can  be  more  reviving.  Our  happiness'is 
bound  up  in  God's  favour;  if  we  have  that,  we  have  enough,  what- 
ever else  we  want.  It  is  the  life  of  the  soul,  it  is  spiritual  life,  the 
earnest  of  life  eternal. 

6.  And  in  my  pro.sperity  I  said,  I  shall  never 
be  moved.  7.  Lord,  by  thy  favour  thou  hast 
niade  my  mountain  to  stand  strong:  thou  didst 
hide  thy  face,  atid  I  was  troubled.  '  8.  I  cried  to 
thee,  O  Lord;  and  unto  the  Lord  1  made  sup- 
plication. 9.  What  profit  is  there  in  my  blood, 
when  I  go  down  to  the  pit?  Shall  the  dust  praise 
thee?  shall  it  declare  thy  truth?  10.  Hear,  O 
Lord,  and  have  mercy  upon  lue:  Lord,  be  thou 
my  helper.  11.  Thou  hast  turned  for  me  my 
mourning  into  dancing:  thou  hast  put  off  my 
sackcloth,  and  girded  me  with  gladness;     12.  To 


the  end  that  my  glory  may  sing  praise  to  thee, 
and  not  be  silent.  U  Loud  my  God,  I  wiH  give 
thanks  unto  thee  for  ever. 

We  have,  in  these  verses,  an  account  of  three  seveiai  states  that 
Da\i<lwas  in  successively,  and  of  the  workings  of  his  noart  toward 
God  in  each  of  those  estates — what  he  said  and  dirt,  and  how  his 
heart  stood  affected  ;  in  the  first  of  w  hich  we  may  see  what  we  are 
too  a|)t  to  be,  and  in  the  other  two  what  we  should  oe. 

I.  He  had  long  enjovcd  prosperity,  and  then  he  grew  secure, 
and  over-confident  of  the  continuance  of  it;  (ii.t5,7.)  " /n  my 
jtrosperily,  when  I  was  in  health  of  body,  and  God  had  given  me 
rest  front  all  mine  enemies,  J  said  I  shall  never  be  moved;  I  never 
thoiighl  either  of  having  my  body  distempered,  or  my  government 
disturbed,  nor  had  any  apprehensions  of  danger  upon  any  account." 
Such  complete  victories  had  he  obtained  over  those  that  opposed 
him,  and  such  a  confirmed  interest  had  he  in  the  hearts  of  his 
people,  such  a  firmness  of  mind,  and  such  a  strong  constitution  of 
body,  that  he  thought  his  prosperity  fixed  like  a  mountain;  yet 
this  he  ascribes,  not  to  his  ow  n  wisdom  or  fortitude,  but  to  the 
divine  goodness ;  Thou,  through  thy  favour,  hast  made  my 
mountain  to  stand  strong,  v.  7.  He  does  not  look  upon  it  as  his 
heaven,  (as  worldly  people  do,  who  make  their  prosperity  their 
felicity,)  only  his  7nountain ;  it  is  earth  still,  only  raised  a  little 
higher  than  the  common  level;  this  he  thought,  by  the  favour  of 
God,  would  be  perpetuated  to  him;  imagining,  perhaps,  that, 
having  had  so  many  troubles  in  the  beginning  of  his  days,  he 
had  had  his  whole  share,  and  should  have  none  in  his  latter  end  ; 
or  that  God,  who  had  given  him  such  tokens  of  his  favour,  would 
never  frown  upon  him.  Note,  1.  We  are  very  apt  to  dream, 
when  things  are  well  with  us,  that  they  will  always  be  so,  and 
never  otherwise ;  To-morrow  shall  be  as  this  day.  As  if  we 
should  think,  when  the  weather  is  once  fair,  that  it  will  be  ever 
fair;  whereas  nothing  is  more  certain  than  that  it  will  change. 
2.  When  we  see  ourselves  deceived  in  our  expectations,  it  becomes 
us  to  reflect,  with  shame,  upon  our  security,  as  our  folly,  as  David 
does  here,  that  we  may  be  wiser  another  time,  and  may  rejoice  in 
our  prosperity  as  though  we  rejoiced  not,  because  the  fashion  ol 
it  passes  away. 

II.  On  a  sudden,  he  fell  into  trouble,  and  then  lie  prayed  to 
God,  and  pleaded  earnestly  for  relief  and  succour.     1.  His  moun- 
tain was  shaken,  and  he  with  it ;  it  proved,  when  he  grew  secure, 
that  he  was  least  safe;  "  Thou  didst  hide  thy  faee,  and  I  tvas 
troubled,   in   mind,    body,    or  estate."     In   every  change  of  his 
condition,  he  still  kept  his  eye  upon  God,  and  as  he  ascribed  his 
prosperity  to  God's  favour,   so,  in  his  adversity,  he  observed  the 
hiding  of  God's  face  to  be  the  cause  of  it.     If  God  hide  his  face, 
a  good  man  is  certainly  troubled,  though  no  other  calamity  befall 
him;  when  the  sun  sets,  night  certainly  follows,  and  the  moon  and 
all  the  stars  cannot  make  day.    2.  When  his  mountain  was  shaken, 
he  lifted  up  his  eyes  above  the  hills.     Prayer  is  a  salve  for  every 
sore;  he  made  use  of  it  accordingly.     Is  any  afflicted?  is  any 
troubled  ?  let  him  pray.     Though  God   hid   his  face   from  him, 
yet  he  prayed.     If  God,  in  wisdom  and  justice,  turn  from  us,  y.-t 
it  will  be  in  us  the  greatest  folly  and   injustice  imaginable,  if  we 
turn   from  him.     No,  let  us  learn  to  pray  in  the  dark ;  (v.  8.)  1 
cried  to  thee,  O  Lord.     It  seems,  God's  withdrawings  made  his 
prayers  the  more  vehement.     W^e  are  here  told,   for  it  seems  he 
kept    account   of   it,   (1.)   What  he  pleaded;    (v.Q.)  That   God 
would    he  no  gainer   by  his  death;    ^yhat  profit  is  there  in  my 
blood?  implying,  that  he  would  willingly  die,  if  he  could  thereby 
do  any  real  service  to  God,  or  his  country,  (Phil.  2. 17.)  but  he 
saw  not  what  good   could  be  done  by  his  dying  in   the   bed  of 
sickness,   as    n.iglit  be,   if  he  had  died    in    the  bed  of  honour. 
"Lord,"  says  he,   "wilt  thou  sell  one  of  thine  own  people  for 
novqht,  and  not  increase  thy  uealtk  by  the  price?"  44.12.     Nay, 
that,  in  his  honour,  God  would  seem  to  be  a  Loser  by  his  death ; 
Shall  the  tlvst  praise  thee?   The  sanctified  spirit,  which  returns  ta 
God,  shall  praise  him,  shall  be  still  praising  him;  but  the  dust, 
which  nlurns  to  the  earth,  shall  not  praise  him,  nor  declare  hi!- 


rSALMS,  XXX.  XXXI. 


Devout  Confidence. 


trulh.  Tlie  servii'es  of  Cud's  house  caiiiiol  In-  pcrfoniH'd  hy  Iho 
clugl;  it  caiiiiut  j)niise  liiiii;  llu'ic  is  none  of  Uiat  dcniio  or  working 
ill  the  grave,  for  il  is  the  hiiid  of  sih'iice.  The  promises  of  (Jod's 
covenant  cannot  be  performed  to  the  dnst.  "  Lord,  "  sa\s  David, 
"if  I  die  now,  wliat  will  become  of  I  he  proiiiise  made  to  me  '.  Who 
siiall  declare  the  trulh  of  tliat?'  The  best  pU'as  in  prayer  are 
those  that  are  taken  from  God's  hor/iur;  and  tiien  we  ask  aright 
for  life,  when  we  iiave  that  in  view,  liiat  we  may  live  and  praise 
him.  (2.)  What  he  Jirayed  for;  (c.  10.)  he  prayed  for  mercy  to 
pardon;  (Have  mercy  upon  me;)  and  for  grace  to  help  in  time 
of  need;  Lord,  be  thou  my  He/per.  On  these  two  errands  wc  also 
may  come  boldly  to  the  tlirone  of  grace,  Hel).4.16. 

III.  In  due  time,  God  deiiveicd  him  out  of  his  troubles,  and 
restored  him  to  his  former  prosjieritv.  His  prayers  were  answered, 
and  his  mournhig  ua!:  turned  into  dancinr/,  v,  11.  God's  anger 
now  endured  but  for  a  moment,  and  David's  weeping  but  for  a 
night.  The  sackcloth  wilh  which,  in  a  humble  compliance  with 
the  Divine  Providence,  he  had  clad  himself,  was  loosed;  his  griefs 
were  balanced  ;  his  fears  were  silenced;  his  comforts  returned; 
and  he  was  girded  with  gladness:  joy  was  made  his  ornament, 
was  made  his  strength,  and  seemed  to  cleave  to  him,  as  the  girdle 
cleaves  to  the  loins  of  a  man.  As  David's  plunge  into  trouble 
from  the  height  of  prosperity,  and  then  when  he  least  expected  it, 
teaches  us  to  rejoice  as  though  we  rejoiced  not,  because  we  know 
not  how  near  trouble  may  be;  so  his  sudden  return  to  a  pros- 
perous condition  teaches  us  to  weep  as  though  we  wept  not, 
because  we  know  not  how  soon  the  storm  may  become  a  calm, 
and  the  formidable  blast  may  become  a  favourable  gale. 

But  what  temper  of  mind  was  he  in,  upon  this  happy  change 
of  the  face  of  his  affairs?  What  docs  he  say  now?  He  tells  us, 
w.  12.  1.  His  complaints  were  turned  into  praises.  He  looked 
upon  it  that  God  girded  him  with  gladness,  to  the  end  that  he 
might  be  the  sweet  psalmist  of  Israel;  (2  Sam. 23. 1.)  that  his 
glory  might  sing  praise  to  God,  that  is,  his  tongue ;  for  our  tongue 
is  our  glory,  and  never  more  so  than  when  it  is  employed  in 
praising  God ;  or  his  soul;  for  that  is  our  glory  above  the  beasts, 
that  must  be  employed  in  blessing  the  Lord,  and  with  that  we 
must  make  melody  to  him,  in  singing  psalms.  They  that  are 
kept  from  being  silent  in  the  pit,  must  not  be  silent  in  the  land 
of  the  living,  but  fervent,  and  constant,  and  public,  in  praising 
God.  2.  These  praises  were  likely  to  be  everlastnig;  I  u-ill give 
thanks  wito  thee  fur  ever.  This  bespeaks  a  gracious  resolution 
that  he  would  persevere  to  the  end  in  praising  God,  and  a  gracious 
hope  that  he  should  never  want  fresli  matter  for  praise,  and  that 
he  should  shortly  be  there  where  this  would  be  the  everlasting 
woKk.  Blessed  are  they  that  dwell  in  Ciod's  house,  they  will  be 
still  praising  him.  Thus  must  we  learji  to  acconunodate  otirselves 
to  the  various  providences  of  God  that  concern  us;  to  want  and 
to  abound,  to  sing  of  nurcy  and  judgment,  and  to  sing  unto  God 
for  both. 


PSALM  XXXI. 

Jt  is  probable  that  David  peuiied  tliis  psalm  when  he  n-as  jiersecittcd  hif  Said; 
some  passages  iti  if  aiivee  particularly  to  tlie  narrow  escape  he  had  at  lieilah, 
(1  Sam.  23.  13.)  then  in  the  tfilderness  of  iVaou,  when  Satd  marched  tnt  one 
side  of  the  hill,  and  he  on  the  other,  and,  soon  after,  in  tlie  c(fvc  in  the  wilder- 
ness of  En-^edi ;  but  that  it  was  penned  upon  any  of  those  occasions  we  ore 
not  told.  It  is  a  mixture  of  prayers  and  praises,  and  professions  of  confidence 
in  God,  all  whicli  do  well  toj^etber,  and  are  helpful  to  one  another,  I.  Dnrid 
professetli  his  cheerful  confidence  in  God,  ajid,  in  tliat  confidence,  prays  for 
deliverance  out  of  lits  present  troubles,  v.  1.  .8.  //.  He  complains  ufthe  eery 
deplorable  condition  he  was  in,  a7id,  in  the  sense  of  his  calamities,  still  praiis 
that  %iod  would  j:^raeiously  appear  for  him  against  his  persecutors,  r.9..1*8. 
///.  He  concludes  the  psalm  trith  praise  and  triumph,  fciring  glory  to  God, 
and  encouraging  himself  and  others  to  trust  in  him,  r.l9.  .24. 

To  the  chief  musician.     A  Psalm  of  David. 

1.  TN  thee,  O  Lord,  do  I  ptit  my  trust;  let  me 
JL   never  be  ashamed:  deliver  me  in  thy  right- 
eousness.    2.  Bow  down  thine  ear  to  me;  deliver 


me  speedily:  l>o  thou  my  strons?  rock,  for  an 
house  of  defence  to  save  me.  3.  For  thou  art  my 
rock  and  my  fortress;  therefore  for  thy  name's 
sake  lead  me,  and  guide  me.  4.  Pull  me  out  of 
the  net  thai  they  have  laid  privily  for  me:  for  ihou 
art  my  strenglh.  5.  Into  tliine  hand  I  commit 
my  s{)irit:  thou  hast  redeemed  me,  O  Lord  God 
of  truth.  G.  I  iiave  haled  them  that  regard  lying 
vanities:  but  I  trust  in  the  Lord.  7.  I  will  be 
glad  and  rejoice  in  thy  mercy:  for  thou  hast  con- 
sidered my  trouble;  thou  hast  known  my  soul  in 
adversities;  8.  And  hast  not  shut  me  up  into  the 
hand  of  the  enemy :  tiiou  hast  set  my  feet  in  a 
large  room. 

Faith  and  prayer  must  go  together.  He  that  believes,  let  htm 
pray ;  1  believe,  therifore  have  I  spoken :  and  he  that  prays,  l6t 
him  believe,  for  the  prayer  of  faith  is  the  prevailing  prayer.  We 
have  both  here. 

I.  David,  in  distress,  is  very  earnest  with  God  in  prayer,  for 
succour  and  relief.  This  eases  a  burthened  spirit,  fetches  in  pro- 
mised mercies,  and  wonderfully  supports  and  comforts  the  soul, 
in  the  expectation  of  them.  He  prays,  1.  That  God  would  deliver 
him,  (v.  1.)  that  his  life  might  be  preserved  from  the  malice  of  his 
enemies,  and  that  an  end  might  be  put  to  their  persecutions  of  him. 
That  God,  not  only  in  mercy,  but  in  righteousness,  would  deliver 
him,  as  a  righteous  Judge  betwixt  him  and  his  unrighteous  perse- 
cutors; that  he  would  bow  down  his  ear  to  his  petitions,  to  his 
appeals,  and  deliver  him,  v.  2.  It  is  condescension  in  God  to 
take  cognizance  of  the  case  of  the  greatest  and  best  of  men ;  he 
humbles  himself  to  do  it.  The  psalmist  prays  also  that  he  would. 
deliver  him  speedily,  lest,  if  the  deliverance  were  long  deferred, 
his  faith  should  fail.  2.  That  if  he  did  not  immediately  deliver 
him  out  of  his  troubles,  yet  he  would  protect  and  shelter  him  in 
his  troubles;  "Be  thou  my  strong  Rock,  immovable,  impregnable, 
as  a  fastness  framed  by  nature,  and  my  House  of  defence,  a  fortress 
framed  by  art,  and  all  to  save  me."  Thus  may  wc  pray  that  God's 
providence  would  secure  to  us  our  lives  and  comforts,  and  that 
by  his  grace  we  may  be  enabled  to  think  ourselves  safe  in  him, 
Prov.  18.10.  3.  That,  his  case  having  much  in  it  of  difficulty, 
both  in  respect  of  duly,  and  in  respect  of  providence,  he  might 
be  under  the  divine  guidance;  "Lord,  lead  me  and  guide  mc; 
{v.  3.')  so  order  my  steps,  so  order  my  spirit,  that  I  may  never  do 
any  thing  unlawful  and  unjustifiable,  against  my  conscience ;  or 
unwise  and  indi.screel,  against  my  interest."  They  that  resolve  to 
follow  God's  direction,  may  in  faith  pray  for  it.  4.  That,  his 
enemies  being  very  crafty,  as  well  as  very  spiteful,  God  would 
frustrate  and  baffle  their  designs  against  him;  (u.  4.)  "  Pull  me 
mit  of  the  net  that  they  have  laid  privily  for  me,  and  keep  me  from 
the  sin,  the  trouble,  the  death,  they  aim  to  entrap  me  in." 

II.  In  this  prayer,  he  gives  glory  to  God,  by  a  repeated  profes- 
sion of  his  confidence  in  him,  and  dependence  on  him.  This 
encouraged  his  prayers,  and  qualified  him  for  the  mercies  he 
|>raved  for;  (I'.l.)  "In  thee,  O  Lord,  do  I  put  my  trust,  and  not 
in  myself,  or  any  sufficiency  of  my  own,  or  in  any  creature  ;  let  me 
never  be  ashamed,  let  me  not  be  disappointed  of  any  of  that  good 
which  thou  hast  promised  me,  and  which  therefore  I  have  promised 
myself  in  thee. 

1.  He  had  chosen  God  for  his  Protector,  and  God  had,  by  his 
promise,  undertaken  to  be  so;  (u.  3.)  "  Thou  art  my  Rock  and  my 
Fortress,  by  thy  covenant  with  me,  and  my  believing  consent  to 
that  covenant;  therefore  be  my  strong  Rock,"  v. 2.  They  that 
have  in  sincerity  avouched  the  Lord  for  their's,  may  expect  the 
benefit  of  his  being  so;  for  God's  relations  to  us  carry  with  them 
both  name  and  thing.  Thou  art  my  Strength,  i'.4.  If  God  l)e 
our  Strength,  we  may  hope  that  he  will  both  put  his  strenglh  in 
us,  and  put  forth  his  strength  for  us. 


PSALMS,  XXXI. 


Devout  Confidence, 


2.  He  gave  up  his  soul  in  a  special  manner  to  liim  ;  (v.  5.)  /n<o 
thine  hands  I  commit  my  spirit.  (1.)  If  David  lu-re  looks  upon 
himself  as  a  dying  man,  by  these  words  he  resigns  his  departing 
soul  to  God,  who  gave  it,  and  to  whom,  at  dealh,  llie  spirit  returns. 
"Men  can  but  kill  the  body,  but  1  trust  in  (iod  to  ndcrm  my  soul 
frovi  the  poirer  of  the  yrave,"  4!).  15.  He  is  «iHiiig  to  die,  if  God 
will  have  it  so;  but  let  my  soul  fnlliiito  the  hands  tif  the  Lord,  for 
his  mercies  are  great.  With  these  words,  our  Lord  Jesus  yielded 
u|)the  ghost  upon  the  cross,  and  made  his  soul  an  offering,  a  free- 
will offering,  for  sin,  voluntarily  laying  down  his  life  a  ransom. 
By  Stephen's  example  we  arc  taught,  in  our  dying  moments,  to 
eye  Christ  at  God's  right  hand,  and  to  commit  our  spirits  to  him; 
Lord  Jesus,  receive  my  spirit.  But,  (2.)  David  is  here  to  be 
looked  upon  as  a  man  in  distress  and  trouble.  And,  [1.]  His 
great  care  is  about  his  soul,  his  spirit,  his  better  part.  Note,  Our 
outward  afflictions  should  increase  our  concern  for  our  souls.  Many 
think  that  while  they  are  perplexed  about  their  worldly  affairs,  and 
Providence  multiplies  their  cares  about  them,  they  may  be  excused 
if  they  neglect  their  souls;  whereas  the  greater  hazard  our  lives 
and  secular  interests  lie  at,  the  more  we  are  concerned  to  look  to 
our  souls,  that,  though  the  outward  man  perish,  the  inward  man 
may  suffer  no  damage,  (2  Cor.  4. 16.)  and  that  we  may  keep 
possession  of  our  souls,  when  we  can  keep  possession  of  nothing 
else,  Luke,  21. 19.  [2.]  Rethinks  the  best  he  can  do  for  his  soul 
is,  to  commit  it  into  the  hand  of  God,  and  lodge  that  great  trust 
with  him.  He  had  prayed,  (f.  4.)  to  be  plucked  out  of  the  net  of 
outward  trouble,  but,  as  not  insisting  upon  that,  God's  will  be 
done,  he  immediately  lets  fall  that  petition,  and  commits  the  spirit, 
the  inward  man,  into  God's  hand  ;  "  Lord,  however  it  goes 
with  me,  as  to  my  body,  let  it  go  well  with  my  soul."  Note,  It 
is  the  wisdom  and  duty  of  every  one  of  us,  solemnly  to  commit 
our  spirits  into  the  hands  of  God,  to  be  sanctified  by  his  grace, 
devoted  to  his  honour,  employed  in  his  service,  and  fitted  for 
his  kingdom.  That  wliich  encourages  us  to  commit  our  spirits 
into  the  hand  of  God,  is,  that  he  has  not  only  created,  but 
redeemed  them;  the  particular  redemptions  of  the  Old  Testament 
church,  and  the  Old  Testament  saints,  were  typical  of  our  re- 
demption by  Jesus  Christ,  Gen. 48. 16.  The  redemption  of  the 
soul  is  so  precious,  that  it  must  have  ceased  for  ever,  if  Christ 
had  not  undertaken  it;  but,  by  redeeming  our  souls,  he  has  not 
only  acquired  an  additional  right  and  title  to  them,  which  obliges 
us  to  commit  them  to  him  as  his  own,  but  has  shewed  the  extra- 
ordinary kindness  and  concern  he  has  for  them,  which  encourages 
us  to  commit  them  to  him,  to  be  preserved  to  his  heavenly  king- 
dom; (2Tim.l.]2.)  "Thou  hast  redeemed  me,  O  Lord  God  of 
truth;  redeemed  me  according  to  a  promise  which  thou  wilt  be 
true  to." 

III.  He  disclaimed  all  confederacy  with  those  that  made  an  arm 
of  flesh  their  confidence;  (u.O.)  I  have  hated  them  that  regard 
lying  vanities;  idolaters,  (so  some,)  who  expect  aid  from  false 
gods,  which  are  vanity  and  a  lie;  astrologers,  and  those  that  give 
heed  to  them,  so  others.  David  abhorred  the  use  of  enchantments 
and  divinations;  he  consulted  not,  nor  ever  took  notice  of,  the 
flight  of  birds  or  entrails  of  beasts,  good  omens  or  bad  omens; 
Ihey  are  lying  vanities,  and  he  not  only  did  not  regard  them  him- 
self, btit  hated  the  wickedness  of  those  that  did;  he  trusted  in 
God  only,  and  not  in  any  creature ;  his  interest  in  the  court  or 
country,  his  retreats  or  strongholds,  even  Goliath's  sword  itself — 
these  were  lying  vanities,  which  he  could  not  depend  upon,  but 
trusted  in  the  Lord  only.     See  40. 4.  Jer.  17. 5. 

IV.  He  con)forted  himself  with  his  hope  in  God,  and  made 
himself,  not  only  easy,  but  chcerfid,  with  it,  v.  7.  Having  relied 
on  God's  mercy,  he  will  be  glad  and  rejoice  in  it;  and  those 
know  not  how  to  value  their  hope  in  God,  who  cannot  find  joy 
enough  in  that  hope  to  balance  their  grievances,  and  silence  their 
griefs. 

V.  He  encouraged  himself  in  this  hope,  with  the  experiences 
he  had  had,  of  late,  and  formerly,  of  God's  goodness  to  him, 
which  he  mentions,  to  the  glory  of  God  ;  he  that  has  delivered, 
doth,  and  will.  1.  God  had  taken  notice  of  his  afflictions,  and 
all  the  circumstances  of  them ;  "  Thou  hast  considered  my  trouble, 


with  wisdom  to  suit  relief  to  it,  with  condescension  and  compasiiioa 
regarding  the  low  estate  of  thy  servant."  2.  He  had  observed 
the  temper  of  his  spirit,  and  the  workings  of  his  heart  under  his 
afflitlioMs;  "  Thou  hast  hnown  my  soul  in  adcersities,\\h\\  a  tender 
concern  and  care  for  it."  God's  eye  is  upon  our  souls,  when  we 
are  in  troulile,  to  see  whether  they  be  humbled  for  sin,  submissive 
to  the  will  of  God,  and  bettered  by  the  affliction.  If  the  soul, 
when  cast  down  under  affliction,  has  been  lifted  up  to  him  in  true 
devotion,  he  knows  it.  3.  He  had  rescued  him  out  of  the  hands 
of  Saul,  w  hen  he  had  him  safe  enough  in  Keilali ;  (1  Sam.  23.  7.) 
"  Thou  hast  not  shut  mc  up  into  the  hand  of  the  enemy,  but  set  me 
at  liberty,  in  a  targe  room,  where  I  may  shift  for  my  own  safety," 
V.8.  Christ's  using  these  wnnls,  (('.5.)  u;>i>n  ihe  cross,  may  war- 
rant us  to  apply  all  this  to  Christ,  who  trusled  in  his  Father,  and 
was  supported  and  delivere<l  l>y  him,  and  (because  he  humbled 
himself)  highly  exalted,  which  it  is  proper  to  think  of,  when  we 
sing  these  verses,  as  also  therein  to  acknow ledge  the  experience  we 
have  had  of  G&d's  gracious  presence  with  us  in  our  troubles,  and 
to  encourage  ourselves  to  trust  in  him  for  the  future. 

9.  Have  mercy  upon  me,  O  Lord,  for  I  am  in 
trouble;  mine  eye  is  consumed  with  Q;nei,  yea,  my 
soul  and  my  belly.  10.  For  my  life  is  spent  with 
grief,  and  my  years  with  sighing:  my  strengtii 
faileth  because  of  mine  iniquity,  and  my  bones  ate 
consumed.  11.  I  was  a  reproach  among  all  mine 
enemies,  but  especially  among  my  neighbours, 
and  a  fear  to  mine  acquaintance  :  they  that  did 
see  me  without  fled  from  me.  12.  I  am  forgotten 
as  a  dead  man  out  of  mind:  I  am  like  a  broken 
vessel.  J3.  For  I  have  heard  the  slander  of 
many:  fear  was  on  every  side:  while  they  took 
counsel  together  against  me,  they  devised  to  take 
away  my  life.  14.  But  I  trusted  in  thee,  O  Lord  : 
I  said.  Thou  art  my  God.  15.  My  times  are  in 
thy  hand :  deliver  me  from  the  hand  of  mine 
enemies,  and  from  Ihein  that  persecute  me.  16. 
Make  thy  face  to  shine  upon  thy  servant :  save 
me  for  thy  mercies'  sake.  17.  Let  me  not  be 
ashamed,  O  Lord;  for  I  have  called  upon  thee: 
let  the  wicked  be  ashamed,  and  let  them  be  silent 
in  the  grave.  18.  Let  the  lying  lips  be  put  to 
silence ;  Avhich  speak  grievous  things  proudly 
and  contemptuously  against  the  righteous. 

In  the  foregoing  verses,  David  had  appealed  to  God's  righteous- 
ness, and  pleaded  his  relation  to  him,  and  dependence  on  him ; 
here  he  appeals  to  his  mercy,  and  pleads  the  greatness  of  his  own 
misery,  which  made  his  case  the  proper  object  of  that  mercy. 
Observe, 

I.  The  complaint  he  makes  of  his  trouble  and  distress;  (v.  9.) 
"  Ilace  mercy  upon  me,  O  Lord,  for  I  am  in  trouble,  and  need 
thy  mercy."  The  remembrance  he  makes  of  his  condition  is  not 
much  unlike  some  even  of  Job's  complaints. 

1.  His  troubles  had  fixed  a  very  deep  impression  upon  his  mind, 
and  made  him  a  man  of  sorrows. "  So  great  was  his  gnef,  that  his 
very  soul  was  consumed  with  it,  and  his  life  spent  with  it,  and  he 
was  continually  sighing,  v.  9,  10.  Herein  he  was  a  type  of 
Christ,  who  was  intimately  acquainted  with  grief,  and  often  in 
tears.  We  may  guess  by  David's  complexion,  which  was  ruddy 
and  sansuine,  by  his  genius  for  music,  and  by  his  daring  enter- 
prises inliis  early  days,  that  his  natural  disposition  was  both  chcen 
ful  and  firm,  that  he"  was  apt  to  be  cheerful,  and  not  to  lay  trouble 
to  his  heart';  yet  here  we  see  what  he  is  brought  to :  he  has  al- 


PSALMS.  XXXI. 


Sorrowful  Complaints. 


most  wept  out  his  eyes,  and  siglicil  away  his  l>r('alli.  Let  those 
that  are  airv  and  gay  lake  herd  of  runriintj  into  extremes,  and 
never  set  sorrow  at  defiance;  (iod  c:in  find  out  ways  to  make 
tilcm  nielancliolv,  if  thev  wdl  not  ollierwise  learn  to  lie  serious. 

H.  His  Ixidv  was  affftted  vrilti  the  sorrows  of  liis  mind  ;  (r.  10.) 
Jill/  strcnqtii  fails,  wij  boms  arc  consiimid,  and  all  Iwraiisr  of  mine 
iiiit/tiifi/.  As  to  Saul,  and  the  (|iiarrel  lie  liad  with  Idin,  he  could 
confidentlv  insist  upon  his  rinhleonsness  ;  lint  as  it  was  an  afflic- 
tion Ciod  laid  npon  him,  he  owns  he  had  deserved  it,  anil  freely 
confesses  his  iniquity  to  have  heen  lie  ))roeiirinu:  cause  of  all  his 
trouhle  ;  and  the  sense  of  sin  touched  him  to  the  quick,  and 
wasted  him  more  than  all  his  calamities. 

3.  His  friends  were  unkind,  and  hecanie  shy  of  him  ;  he  was  a 
fnar  to  his  acqnaintancr,  when  they  saw  him,  ihey  J'lril  from  him, 
r.  11 .  Thev  durst  not  harhour  him,  nor  iii\e  liitn  any  assistance, 
not  shew  him  anv  countenance,  not  so  much  as  to  he  seen  in  his 
company,  for  fear  of  heins:  hrounlit  into  tronhle  liy  it,  now  that 
Saul  had  proclaimed  him  a  traitor,  and  onl-lawed  him.  They  saw 
how  dear  Ahimelcch  the  priest  had  paid  for  aidina;  and  ahetting 
him,  tliongh  ignorantiv;  and  therefore,  though  they  could  not  hut 
own  he  had  a  great  deal  of  wrong  done  him,  yet  they  had  not  the 
courage  to  appear  for  him.  He  was  forgotten  hy  them,  as  a  dead 
viav  out  of  mind,  {v.V2.)  and  looked  upon  with  contempt  as  a 
liroken  \essel.  They  that  shewed  him  a!i  possihie  respect,  when 
he  was  in  honour  at  court,  now  that  he  was  fallen  into  disgrace, 
Ihouuh  unjustly,  were  strange  to  him.  Such  swallow-friends  the 
vvorlil  is  f<dl  of,  that  are  gone  in  winter.  Let  those  that  fall  on 
the  losing  side,  not  think  it  strange,  if  they  he  thus  deserted,  but 
make  sure  a  Friend  in  heaven,  that  will  not  fail  them,  and  make 
nse  of  him. 

4.  His  enemies  were  unjust  in  their  censures  of  him;  they  would 
not  have  persecuted  him  as  they  did,  if  they  had  not  first  repre- 
sented him  as  a  bad  man ;  he  was  a  reproach  among  all  his  enemies, 
Jmt  especially  among  his  neighbours,  v.  11.  Those  that  had  been 
the  witnesses  of  his  integrity,  and  could  not  hut  lie  convinced  in 
•  heir  consciences  that  he  was  an  honest  man,  were  the  most 
forward  to  represent  him  quite  otherwise,  that  they  might  curry 
favour  with  Saul.  Thus  he  had  the  slander  of  many;  every  one 
had  a  stone  to  throw  at  him,  because  fear  was  on  every  side  ;  they 
durst  not  do  otherwise,  for  he  that  would  not  join  with  his 
neighbours  to  abuse  David,  was  looked  upon  as  disaffected  to  Saul. 
Thus  the  best  of  men  have  been  ranked  with  the  worst  characters 
by  those  that  resolved  to  give  them  the  worst  treatment. 

6.  His  life  was  aimed  at,  and  he  went  in  continual  peril  of  it. 
That  fear  was  on  every  side,  and  he  knew  that,  whatever  counsel 
his  enemies  took  against  him,  the  design  was  not  to  take  away  his 
liberty,  but  to  take  away  his  life,  (i).13.)  a  life  so  valuable,  so 
useful,  to  the  good  services  of  which  ail  Israel  owed  so  much,  and 
which  was  never  forfeited.  Thus,  in  all  the  plots  of  the  Pharisees 
and  Herodians  against  Christ,  still  the  design  was  to  take  away 
his  life;  such  are  the  enmity  and  cruelty  of  the  serpent's  seed. 

II.  His  confidence  in  God,  in  the  midst  of  these  troubles  ;  every 
thing  looked  black  and  dismal  round  about  him,  and  threatened  to 
drive  him  to  despair;  "  But  I  trusted  in  thee,  O  Lord,  (c.  14.)  and 
that  kept  me  from  sinking."  His  enemies  robbed  him  of  his 
reputation  among  men,  but  they  could  not  rob  him  of  his  comfort 
in  God,  because  they  could  not  drive  him  from  his  confidence  in 
God.  Two  things  he  comforted  himself  with  in  his  straits,  and 
he  went  to  God,  and  pleaded  them  with  him;  1.  "Thou  art  my  God; 
I  have  chosen  thee  for  mine,  and  thou  hast  promised  to  be  mine;" 
and  if  he  be  our's,  and  we  can  by  faith  call  him  so,  it  is  enough, 
when  we  can  call  nothing  else  our's.  "  Thou  art  my  God  ;  and 
therefore  to  whom  shall  I  go  for  relief,  but  to  thee  ?"  They  need 
not  be  straitened  in  their  prayers,  who  can  plead  this  ;  for  if  God 
undertake  to  be  our  God,  he  will  do  that  for  us,  which  will  answer 
the  compass  and  vast  extent  of  that  engagement.  2.  My  times 
tire  in  thy  hand.  Join  this  with  the  former,  and  it  makes  the 
comfort  complete.  If  God  have  our  times  in  his  hand,  he  can 
help  us;  and  if  he  be  our  God,  he  j(;?7/ help  us;  and  then  what 
can  discourage  us  ?  It  is  a  great  support  to  those  who  have  God  for 
Ibeir  God,  that  their  times  are  in  his  hand  ;  and  he  will  be  sure  to 


order  and  disjiosc  of  them  for  the  l>est  to  all  those  who  commit 
their  spirits  also  into  his  hand,  to  suit  them  to  their  limes,  as 
l)avi<l  here,  u.3.  The  time  of  life  is  in  God's  hands,  to  hngtl\en 
or  shorten,  imbitter  or  sweeten,  as  he  pleases,  according  to  the 
counsel  of  his  will.  Our  limes,  all  events  that  concern  us,  and 
the  timing  of  them,  these  arc  at  (iod's  dispo.sal  ;  they  arc  not  in 
our  own  hands,  for  the  way  of  man  is  not  in  himself,  not  in  our 
friends'  hands,  nor  in  our  enemies'  hands,  but  in  God's  ;  every 
jnan's  judgment  prnceedeth  from  him.  Davi<l  does  not,  in  his 
prayers,  prescribe  to  God,  but  SM/iscrilie  to  him  ;  "  Lord,  my  limes 
are  in  thy  hand,  and  I  am  well  pleased  that  thev  arc  so,  thev 
could  not  be  in  a  better  hand  ;   thy  will  be  done." 

HI.   His  petitions  to  God  ;  in  this  faith  and  confidence, 

1.  He  prays  that  God  would  deliver  him  out  of  the  hand  of  his 
enemies,  (ii.lij.)  and  save  him  ;  (c.  10.)  and  this,  for  his  mercies' 
sake,  and  not  for  any  merit  of  his  own.  Our  opportunities  are  in 
God's  hand,  (so  some  read  it,)  and  therefore  he  knows  how  to 
clioose  the  liest  and  fittest  time  for  our  deliverance,  and  we  must 
be  willing  to  wait  that  time.  When  David  had  Saul  at  his  mercy 
in  the  cave,  those  about  him  said,  "  This  is  the  time  in  which  God 
will  deliver  thee,"  1  Sam.  24.  4.  "  No,"  says  David,  "the  time 
is  not  come  for  my  deliverance,  till  it  can  be  wrought  without  sin  ; 
and  I  will  wait  for  that  time  ;  for  it  is  God's  time,  and  that  is  the 
best  time, " 

2.  That  God  would  give  him  the  comfort  of  his  favour  in  the 
meantime;  (r.  16.)  "Make  thy  face  to  shine  upon  thy  servant ;  let 
mc  have  the  comfortable  tokens  and  e^  idences  of  thy  favour  to 
me,  and  that  shall  put  gladness  in  my  heart  in  the  midst  of  all 
my  griefs." 

3.  That  his  |)rayers  to  God  might  be  answered,  and  l.i^  .lopes 
in  God  accomplished;  (r.  17.)  "Let  me  not  be  ashamed  of  my 
hopes  and  prayers, /w  I  have  called  upon  thee,  who  never  saidsl 
to  thy  people.  Seek  in  vain,  and  hope  in  vain.'' 

4.  That  shame  and  silence  might  be  the  portion  of  wicked 
people,  and  particularly  of  his  enemies.  They  were  confident  of 
their  success  against  David,  and  that  they  should  run  him  down, 
and  ruin  him.  "  Lord,"  says  he,  "  let  them  be  made  ashamed 
of  that  confidence  by  the  disappointment  of  their  expectations." 
As  those  that  opposed  the  building  of  the  wall  about  Jerusalem, 
when  it  was  finished,  were  much  cast  down  in  their  own  eyes, 
Neh.  6. 16.  Let  them  he  silent  in  the  grave.  Note,  Death  will 
silence  the  rage  and  clamour  of  cruel  persecutors,  whom  reason 
would  not  silence.  In  the  grave,  the  wicked  cease  from  troubling. 
Particularly,  he  prays  for,  that  is,  he  prophesies,  the  silencing  of 
those  that  reproach  and  calumniate  the  people  of  God  ;  (t'.18.) 
Let  lying  lips  be  put  to  silence,  that  speak  grievous  things  proudly 
and  contemptuously  against  the  righteous.  This  is  a  very  good 
prayer,  (1.)  Which  we  have  often  occasion  to  put  up  to  God;  for 
thev  that  set  their  mouth  against  the  heavens,  commonly  revile  the 
heirs  of  heaven.  Religion,  and  the  strict  and  serious  professors  of 
it,  are  every  where  spoken  against,  [1.]  'With  a  great  deal  of 
malice  ;  they  speak  grievous  things,  on  purpose  to  vex  them,  and 
hoping,  with  what  they  say,  to  do  them  a  real  mischief.  They 
spetik  hard  things,  (so'  the  word  is,)  which  hear  hard  npon  them, 
and  by  which  they  hope  to  fasten  indelible  characters  of  infamy 
upon  them.  [2.]  With  a  great  deal  of  falsehood  ;  they  are  lying 
lips,  taught  by  the  father  of  lies,  and  serving  his  interest.  [3.] 
With  a  great  deal  of  scorn  and  disdain  ;  they  speak  proudly  and 
contemptuously,  as  if  the  righteous,  whom  God  has  honoured,  were 
the  most  despicable  people  in  the  world,  and  not  worthy  to  be  set 
with  the  dogs  of  their  flock.  One  would  think  they  thought  it 
no  sin  to  tell  a  deliberate  lie,  if  it  may  but  serve  to  expose  a  good 
man  either  to  hatred  or  contempt.  Hear,  O  our  God,  for  ice  are 
despised.  (2.)  We  may  pray  it  in  faith  :  for  these  lying  lips  shall 
be  put  to  silence.  God  ha.s  many  ways  of  doing  it.  Sometimes 
he  convinces  the  consciences  of  those  that  reproach  his  people,  and 
turns  their  hearts;  sometimes  by  his  providence  he  \isibly  con- 
futes their  calumnies,  and  brinss  forth  the  risliteousness  of  hu 
people  as  the  light.  However,  there  is  a  day  coming,  when  God 
will  convince  ungodly  sinners  of  the  falsehood  of  all  the  harl 
speeches  they  have  .spoken  against  his  pc<'ple,  aud  will  execn'.* 


PSALMS.  XXXI. 


Triumphant  Praise. 


judgment  upon  them,  Jude,  14, 15.  Then  shall  Ihis  prayer  be 
Sully  answered,  and  to  that  day  we  should  have  an  eye  in  the 
singing  of  it ;  engaging  ourselves  likewise,  by  well-doing,  if 
possible,  to  silence  the  ignorance  of  foolish  mm,  1  Pet.  2.  15. 

19.  Oh  liow  great  /'*  thy  gootlness,  which  thou 
hast  laid  up  for  them  that  fear  thee;  ivhich  thou 
hast  wrought  for  them  that  trust  in  thee  before  the 
sons  of  men !  20.  Thou  shalt  hide  them  in  the 
secret  of  thy  presence  from  the  pride  of  man:  thou 
shaft  keep  them  secretly  in  a  pavilion  from  the  strife 
of  tongues.  21.  Blessed  be  the  Lord;  for  he  hath 
shewed  me  his  marvellous  kindness  in  a  strong- 
city.  22.  For  I  said  in  my  haste,  I  am  cut  off 
from  liefore  thine  eyes:  nevertheless  thou  heardest 
the  voice  of  my  supplications  when  I  cried  unto 
thee.  2.3.  O  love  the  Lord,  all  ye  his  saints  :  for 
the  Lord  preserveth  the  faithful,  and  plentifully 
rewardeth  the  proud  doer.  24.  Be  of  good 
courage,  and  he  shall  strengthen  your  heart,  all 
ye  that  hope  in  the  Lord. 

We  have  three  things  in  these  verses: 

I.  The  l)elicving  acknowledgement  which  David  makes  of  God's 
goodness  to  his  people  in  general,  jj.19,  20. 

1.  God  is  good  to  all,  but  he  is,  in  a  special  manner,  good  to 
Israel.  His  goodness  to  them  is  wonderful,  and  will  be,  to 
eternity,  matter  of  admiration  ;  Oli  how  great  is  thy  goodness!  How 
profound  are  the  counsels  of  it;  how  rich  are  the  treasures  of  it; 
how  free  and  extensive  are  the  communications  of  it !  Those  very 
persons  whom  men  load  with  slanders,  God  loads  with  benefits 
and  honour?.  Those  who  are  interested  in  this  goodness,  are 
described  to  be  such  as  fear  God,  and  trust  in  him,  as  stand  in 
awe  of  his  trreatness,  and  re'y  on  his  grace.  This  goodness  is  said 
to  be  laid  vp  for  them,  and  wrought  for  them.  (1.)  There  is 
goodness  laid  up  for  them  in  the  other  world,  an  inheritance 
reserved  in  heaven;  (1  Pet.  1.  4.)  and  there  is  a  goodness  wrought 
for  them  'n  this  world,  goodness  wrought  in  them.  There  is 
enough  in  God's  goodness,  both  for  the  portion  and  inheritance  of 
all  his  children,  when  tliey  come  to  their  full  age,  and  for  their 
maintenance  and  education,  during  their  minority.  There  is 
enough  in  bank,  and  enough  in  hand.  (2.)  This  goodness  is  laid 
up  in  his  promise  for  all  that  fear  God,  to  whom  assurance  is  given 
that  they  shall  want  no  good  thing.  But  it  is  wrought,  in  the 
actual  performance  of  the  promise,  for  those  that  trust  in  him — 
that  by  faith  take  hold  of  the  promise,  put  it  in  suit,  and  draw  out 
to  themselves  the  benefit  and  comfort  of  it.  If  what  is  laid  up  for 
us  in  the  treasures  of  the  everlasting  covenant,  be  not  wrought  for 
us,  it  is  our  own  fault ;  because  we  do  not  believe.  But  those  that 
trust  in  God,  as  they  have  the  comfort  of  his  goodness  in  their 
own  bosoms,  so  they  have  the  credit  of  it,  (and  the  credit  of  an 
estate  goes  far  with  some,)  it  is  wrought  for  them  before  the  sons 
of  men  ;  God's  goodness  to  them  puts  an  honour  upon  them,  and 
rolls  away  their  reproach  ;  for  all  that  see  them  shall  acknoivledge 
them,  that  they  are  the  seed  tehich  the  Lord  hath  blessed,  Isa.  61.  9. 

2.  God  preserves  man  and  beast ;  but  he  is,  in  a  special  manner, 
the  Protector  of  his  own  people;  (r.20.)  Thou  shalt  hide  them. 
As  his  goodness  is  hid  and  reserved  for  them,  so  ihey  are  hid  and 
preserved  for  it.  The  saints  are  God's  hidden  ones.  See  here, 
(l.)The  danger  Ihey  are  in,  which  arises  from  the  pride  of  man, 
and  from  the  strife  of  tongues  ;  proud  men  insult  over  them,  and 
would  trample  on  lliem,  and  trend  them  down;  contentious  men 
pick  quarrels  willi  them,  and,  when  tongues  are  at  strife,  pood 
people  often  go  by  the  worst.  The  pride  of  men  endangers  their 
liberty;  the  strife  of  tongues,  in  perverse  disputin^'s,  endangers 
truth.     Rut,  (2.)  See  the  defence  Ihey  aic  iiikK  r  ;  Thnii  shall  hide 


them  in  the  secret  of  thy  presence ;  in  a  pavilion.  God's  provi- 
dence shall  keep  them  safe  from  the  malice  of  llieir  enemies.  He 
has  many  ways  of  sheltering  them  ;  when  Baruch  and  Jeremiah 
were  sought  for,  the  Lord  hid  them,  Jer.3G.  20.  God's  grace 
shall  keep  them  safe  from  the  evil  of  the  judgnienls  that  are 
abroad;  to  them  they  have  no  sting;  they  shall  be  hid  in  the 
day  of  the  Lord's  anger,  for  there  is  no  anger  at  them.  His 
comforts  shall  keep  them  easy  and  cheerful;  his  sanctuary,  where 
they  have  communion  with  him,  shelters  them  from  the  fiery  darls 
of  terror  and  temptation  ;  and  the  mansions  in  his  house  above, 
shall  be  shortly,  shall  be  eternally,  their  hiding  place  from  ail 
danger  and  fear. 

II.  The  thankful  returns  which  David  makes  for  God's  goodness 
to  him  in  particular,  (u.21,22.)  Having  admired  God's  goodness 
to  all  the  saints,  he  here  owns  how  good  he  had  found  him. 

1.  Without  were  fightings;  but  God  had  wonderfully  preserved 
his  life;  "He  has  shewed  me  his  marvellous  loving  kindness,  he 
has  given  me  an  instance  of  his  care  of  me,  and  favour  to  me, 
beyond  what  1  could  have  expected."  God's  loving  kindness  to 
his  people,  all  things  considered,  is  wonderful ;  but  some  instances 
of  it,  even  in  this  world,  are,  in  a  special  manner,  marvellous  in 
their  eves  ;  as  this  here,  when  God  preserved  Daviil  from  the 
sword  of  Saul,  in  caves  and  woods,  as  safe  as  if  it  hai^  been  in  a 
strong  citv.  In  Keilah,  that  strong  city,  God  shewed  him  great 
mercy,  both  in  making  him  an  instrument  to  rescue  the  inhabitants 
out  of  the  hands  of  the  Philistines,  and  then  in  rescuing  him  from 
the  same  men,  who  would  have  ungratefully  delivered  him  up  into 
the  hand  of  Saul,  1  Sam.  23.  5,  12.  This  was  marvellous  loving 
kindness  indeed,  upon  which  he  writes,  with  wonder  and  thank- 
fulness. Blessed  he  the  Lord.  Special  preservations  call  for 
particular  thanksgivings. 

2.  Wilhin  were  fears;  but  God  was  better  to  him  than  his 
fears,  i'.22.  He  here  keeps  an  account,  (1.)  Of  his  own  folly, 
in  distrusting  God,  which  he  acknowledges  to  his  shame  ;  though 
he  had  express  promises  to  build  upon,  and  great  experience  of 
God's  care  concerning  hi?n,  in  many  straits,  yet  he  had  entertained 
Ihis  hard  and  jealous  thought  of  God,  and  could  not  forbear 
telling  it  him  to  his  face,  "  I  am  cut  off  from  before  thine  eyes; 
thou  hast  quite  forsaken  me,  and  I  must  not  expect  to  be  looked 
upon  or  regarded  bv  thee  any  more.  /  shall  one  day  perish 
by  the  hand  of  Saul,  and  so  be  cut  off  before  thine  eyes,  he  ruined 
while  thou  lookest  on,"  1  Sam.  27. 1.  This  he  said,  in  h'\s  flight, 
(so  some  read  it,)  which  denotes  the  distress  of  his  affairs.  Saul 
was  just  at  his  back,  and  ready  to  seize  him,  which  made  the 
temptation  strong  ;  in  my  haste,  (so  we  read  it,)  which  deiioUs 
the  disturbance  and  discomposure  of  his  mind,  which  made  the 
temptation  surprising,  so  that  it  found  him  off  his  guard.  Nole, 
It  is  a  common  thing  to  speak  amiss,  when  we  speak  in  haste, 
and  without  consideration  ;  bnt  what  we  speak  amiss  in  haste, 
we  must  repent  of  at  leisure,  particularly  that  which  we  have 
spoken  distrustfully  of  God.  (2.)  Of  God's  wonderful  g<iodi:ess 
to  him  notwithstanding;  though  his  faith  failed,  God's  jironjise 
did  not;  T7ion  heardest  the  voice  nf  my  supplication,  for  all  this. 
He  mentions  his  own  unbelief  as  a  foil  to  God's  fideiily, 
serving  to  make  his  loving  kindness  the  more  marvellous,  the 
more  illustrious.  When  we  have  thus  distrusted  God,  he  migiit 
justly  have  taken  us  at  our  word,  and  brought  our  fears  upon  us, 
as  he  did  on  Israel,  Num.  14.  28.  Isa.  66.4.  But  he  has  pilied 
and  pardoned  us,  and  our  unbelief  has  not  made  his  promise  and 
grace  of  none  effect ;  for  he  knows  our  frame. 

HI.  The  exhortation  and  encouragement  which  he,  hereupon, 
gives  to  all  the  saints,  r.  23,24. 

1.  He  would  have  them  set  their  love  on  God  ;  (v.  23.)  O  love 
the  Lord,  all  ye  his  saints.  Those  that  have  their  ow7i  hearts  full 
of  love  to  God,  cannot  but  desire  that  others  also  may  be  in  love 
with  him  ;  for  in  his  favour  there  is  no  need  to  fear  a  rival.  It  is 
the  character  of  the  saints,  that  they  do  love  God;  and  yet  they 
must  be  still  called  upon  to  love  lilm,  to  love  him  more,  and  love 
him  belter,  and  give  proofs  of  their  love.  We  must  love  him,  not 
only  for  his  goodness,  because  he  preserves  ihe  faithful,  but  for 
his  justice,  because  he  plenlifully  rewards  the  proud  doer,  (wliu 


PSALMS,  XXXI.  XXXII. 


Who  rirc  blessed. 


would  nun  those  whom  he  preserves,)  accoidinp;  to  their  pride. 
Some  lake  it  in  a  trood  sense;  ho  plentifully  rewards  the  niaa;ni- 
ficent  (or  excelleiil)  doer,  that  is  dariiiiily  ixmu],  wliose  heart,  like 
Jchosliaphat's,  is  lifted  up  in  tlir  uavs  of  the  Lord.  He  rewanis 
hiui  that  does  well,  but  plentifully  rewards  him  that  does 
excellently  well. 

2.  lie  would  have  them  set  their  hope  in  God;  (e. 24.)  "  Be  of 
good  courage  ;  have  a  a;ood  heart  on  it,  whatever  difficulties  or 
dangers  you  may  meet  with,  the  (jod  yon  trust  in  shall  by  that 
trust  strengthen  your  heart."  They  that  hope  in  God  have 
reason  to  be  of  good  courage,  and  let  their  hearts  be  strong,  for, 
as  nothing  truly  evil  can  befall  them,  so  nothing  truly  good  for 
them  shall  be  wanting  to  them. 

In  singing  this,  we  should  animate  ourselves,  and  one  another, 
to  proceed  and  persevere  in  our  Christian  course,  whatever 
threatens  us,  and  whoever  frowns  upon  us. 

PSALM  XXXII. 

This  jisnim.  though  it  speaks  not  of  Christ,  us  mimij  of  the  psalms  hitherto  we  Iiave 
met  with  hare  done,  has  yet  a  i!:reat  ileal  of  gospel  in  it.  The  apostle  tells  us, 
that  Darid,  in  this  psalm,  describes  the  hicssediiess  of  the  man  unto  wliom 
<!o(l  imputes  riuhteonsness  witliont  works,  l\om.  4.G.  We.  hare  here  a 
summary,  J,  Of  gospel-grace  in  the  pardon  of  sin;  (r.  1,2.)  in  dirine 
proleciiun;  {v. 7.)  and  dirine  guidance,  v. S.  II.  Of  gospel-duty.  To  confess 
sin;  (i'.3..5.)  to  pray;  (r.6.)  to  gorern  ourselres  null;  (v.  9, 10.)  and  to 
rejoice  in  God,  i'.  11,  The  way  to  obtain  these  pririleges,  is,  to  make  conscience 
of  these  duties,  which  we  ought  to  think  of;  of  the  former  for  our  comfort,  of 
the  tatter  for  our  quickening,  when  we  sing  this  psalm.  Grotius  thinks  it  was 
designed  to  be  sung  on  the  day  of  atonement. 

A  Psalm  of  David,  Maschil. 

T.  T3LESSED  is  he  trhose  transgression  is  for- 
J3  given,  tv/iose  sin  is  covered.  2.  Blessed  is 
the  man  unto  whom  IheLoRDimputethnot  iniquity, 
and  in  whose  spirit  f/iere  is  no  guile.  3.  When  I 
kept  silence,  my  bones  wa.xed  old  through  my 
roaring  all  the  day  long.  4.  For  day  and  night 
thy  hand  was  heavy  upon  me:  my  moisture  is 
turned  into  llie  drought  of  summer.  Selah.  5.  I 
acknowledged  my  sin  unto  tliee,  and  mine  iniquity 
have  I  not  hid.  I  said,  I  will  confess  my  trans- 
gressions unto  the  Lord;  and  thou  forgavest  the 
iniquity  of  my  sin.  Selah.  6.  For  this  shall  every 
one  that  is  godly  pray  unto  thee  in  a  time  when 
thou  mayest  be  found  :  surely  in  the  floods  of 
great  waters  they  shall  not  come  nigh  unto  him. 

This  psalm  is  entitled  Maschil,  which  some  take  to  be  only  the 
name  of  the  tune  to  which  it  was  set,  and  was  to  be  sung.  But 
others  think  it  is  signiticant;  our  margin  reads  it,  A  psalm  of 
Darid  ffieinff  inslrtietiott ;  and  there  is  nothing  in  which  we  have 
more  need  of  instruction  than  in  the  nature  of  true  blessedness, 
wherein  it  consists,  and  the  way  that  leads  to  it — what  we  must  do, 
that  we  niav  be  happy.  There  are  divers  things  in  which  these 
verses  instruct  us.  In  general,  we  are  here  taught,  that  our 
happiness  consists  in  the  favour  and  grace  of  God,  and  not  in  the 
wealth  of  tliis  world  ;  in  spiritual  blessings,  and  not  the  good 
things  of  this  world.  When  David  says,  (1.1.)  Blessed  is  the 
vian  that  walks  not  in  the  comisel  of  the  iine/odli/,  and,  (119.1.) 
Blessed  are  the  vndifiled  in  the  iriit/,  llie  meaning  is,  "  This  is  the 
character  of  the  blessed  man  ;  and  he  that  has  not  this  character, 
cannot  expect  to  be  happv  ;"  but  when  it  is  here  said,  Hlessed  is 
the  man  whose  inifjtiitii  is  forr/inn,  the  meaning  is,  "  This  is  the 
ground  of  his  blessedness  ;  this  is  that  fundamental  privilege  from 
which  all  the  other  ingredients  of  his  blessedness  flow." 

In  particular,  we  are  here  instructed, 

I.  Concerning  the  nature  of  the  pardon  of  sin;  this  is  that 
which  we  all  need,  and  are  undone  without;  we  are  therefore 
concerned  to  be  very  solicitous  and  inquisitive  about  it.  1.  It  is 
VOL.  n.  "  ^2 


the  forgivingof  transgrf  ssion.  Sin  is  the  transgression  of  the  law. 
upon  our  repentance,  the  transgressi(m  is  forgiven  ;  the  obliirntiou 
to  punishment,  which  we  lay  under,  by  virtue  of  the  sentence  of 
the  law,  is  vacated  and  cancelled;  it  is  lifted  off,  (so  some  read  it,) 
that  by  the  panlon  of  it  we  miiy  be  cased  of  a  burtlien,  a  heavy 
burthen,  like  a  load  on  the  back,  that  makes  us  stoop,  or  a  load 
on  the  stomach,  that  makes  us  sick,  or  a  load  on  the  spirits,  that 
makes  ns  sink.  The  remission  of  sins  gives  rest  and  relief  to 
those  that  were  weary  and  heary-taden,  Matlh.  11.  28.  2.  It  is 
the  covering  of  sni,  as  nakedness  is  covered,  that  it  may  not 
a|)pear  to  <nir  shame.  Rev.  3.  18.  One  of  the  first  symptoms  of 
guilt  in  our  first  parents,  was,  blushing  at  Iheir  own  nakedness. 
Sin  makes  us  loathsome  in  the  sight  of  God,  and  utterly  unfit 
for  communion  wilh  him,  and  when  conscience  is  awakeiied  it 
makes  us  loathsome  to  ourselves  too;  but  when  it  is  pardoned,  it 
is  covered  with  the  robe  of  Christ's  righteousness,  like  the  coata 
of  skins  wherewith  God  clothed  Adam  and  Eve,  (an  emblem  of 
the  remission  of  sins,)  so  that  God  is  no  longer  displeased  with  us, 
but  perfectly  reconciled.  They  are  not  covered  from  us;  no.  My 
sin  is  ever  before  me,  nor  covered  from  God's  omniscience,  but 
from  his  vindictive  justice  :  when  he  pardons  sin,  he  remembers  it 
no  more,  he  casts  it  behind  his  bacit,  it  shall  be  sought  for,  and  not 
found.  The  sinner,  being  thus  reconciled  to  God,  begins  to  be 
reconciled  to  himself.  3.  It  is  the  not  imputing  of  iniquity,  not 
laying  it  to  the  sinner's  charge,  not  proceeding  against  him  for 
it,  according  to  the  strictness  of  the  law,  not  dealing  with  him  as 
he  deserves.  The  righteousness  of  Christ  being  imputed  to  us, 
and  we  being  made  the  righteousness  of  God  in  him,  our  iniquity 
is  not  imputed,  God  having  laid  upon  him  the  iniquity  of  us  all, 
and  made  him  sin  for  us.  Observe,  Not  to  impute  iniquity,  is 
God's  act,  for  he  is  the  Judge.     It  is  God  that  justifies. 

II.  Concerning  the  character  of  those  whose  sins  are  pardoned, 
in  whose  spirit  there  is  no  gnile;  he  does  not  say,  "  There  is  no 
gnilt,"  (for  who  is  there  that  lives,  and  sins  not?)  but  no  gvile ; 
that  does  not  dissemble  with  God,  in  his  professions  of  repentance 
and  faith,  and  in  his  prayers  for  peace  or  pardon  ;  but,  in  all  these, 
is  sincere,  and  means  as  he  says  ;  that  does  not  repent,  with  a 
purpose  to  sin  again,  and  then  sin,  with  a  purpose  to  repent  again, 
as  a  learned  interpreter  glosses  upon  it.  Those  that  design 
honestly,  that  are  really  what  they  profess  to  be,  those  are  the 
Israelites  indeed,  in  whom  is  no  gnile. 

III.  Concerning  the  happiness  of  a  justified  state;  Blessednesses 
are  to  the  man  whose  iniquity  is  forgiven,  all  manner  of  blessings, 
sufficient  to  make  him  completely  blessed.  That  is  taken  away 
which  incurred  the  curse,  and  obstructed  the  blessing;  and  then 
God  will  pour  out  blessings,  till  there  be  no  room  to  receive  them. 
The  forgiveness  of  sin,  is  that  article  of  the  covenant,  which  is  the 
reason  and  ground  of  all  the  rest ;  For  I  will  be  merciful  to  iheir 
unrighteousness,  Heb.  8. 12. 

IV.  Concerning  the  uncomfortable  condition  of  an  unhumhied 
sinner,  that  sees  his  guilt,  but  is  not  yet  brought  to  make  a  penitent 
confession  of  it.  This  David  describes  very  pathetically,  from 
his  own  sad  experience  ;  (y.  3,  4.)  While  I  kept  silence,  my  bones 
tuaxed  old.  These  may  be  said  to  keep  silence,  who  stifle  their 
convictions,  who,  when  they  cannot  but  see  the  evil  of  sin,  and 
their  danger  by  reason  of  it,  ease  themselves  by  not  thinking  of 
it,  and  diverting  their  minds  to  something  else ;  as  Cain  to  the 
building  of  a  city  ;  who  cry  not  irhen  God  binds  them  ;  who  will 
not  unburthen  their  consciences  by  a  penitent  confession,  nor  seek 
for  peace,  as  they  ought,  by  faithful  and  fervent  prayer  ;  and  who 
choose  rather  to  pine  away  in  their  iniquities,  than  to  take  the 
method  which  God  has  appointed  of  finding  rest  for  their  souls; 
let  such  expect  that  their  smothered  convictions  will  be  a  fire  in 
their  bones,  and  the  wounds  of  sin,  not  opened,  will  fester,  and 
grow  intolerably  painful.  If  conscience  be  seared,  the  case  is  so 
nmch  the  more  dangerous  ;  but  if  it  be  startled  ami  awake,  it  will 
be  heard.  The  hand  of  di\ine  wralli  will  be  felt  lying  heavy  upon 
the  soul,  and  the  anaiiisli  of  the  spirit  will  affect  the  body  ;  lo  that 
desfree  David  experitMiced  it,  so  that  when  he  was  \<iun>r,  his 
bones  waxed  r)l(l  ;   and  even  his  silence  made  lifm  roar  all  the  day 


Ion 


g,  as  if  he  had  beci 


even 

UMii'T  some  i 


;ricvous  pam  and 


dist 


emper 


of 


PSALMS,  XXXII. 


Devout  Coiifiiiencr 


body;  when  really  Ihe  cause  of  all  liis  uneasiness,  was,  the 
etruffo-le  he  felt  in  his  own  bosom  between  his  convictions  and  his 
corruptions.  Note,  He  that  covers  his  sin  shall  not  prosper; 
some  inward  trouble  is  required  in  repentance,  but  there  is  much 
worse  in  inipenitcncy. 

V.  Concerning:  Ihe  true  and  only  way  to  peace  of  conscience. 
We  are  here  taught  to  confess  our  sins,  that  they  may  be  forgiven  ; 
to  declare  thenC  that  we  may  be  justified.  This  course  David 
took ;  /  acknowledc/ed  my  sin  unto  thee,  and  no  longer  hid  mine 
inignity,  v.  5.  Note,  Those  that  would  have  the  comfort  of  the 
pardon  of  theirsins,  must  take  shame  to  themselves  by  a  penitent 
confession  of  them.  We  must  confess  the  fact  of  sin,  and  be 
particular  in  it ;  Thus,  and  thus  have  I  done  ;  confess  the  fault  of 
sin,  aggravate  it,  and  lay  a  load  upon  ourselves  for  it ;  /  have  done 
very  wickedly;  confess  the  justice  of  the  punishment  we  have 
been  under  for  it;  The  Lord  isjnst  in  all  that  is  brought  upon  vs; 
and  that  we  deserve  much  worse  ;  lai/i  no  more  worthy  to  be  called 
thy  son.  We  must  confess  sin  with  shame  and  holy  blushing, 
with  fear  and  holy  trembling. 

VI.  Concerning  God's  readiness  to  pardon  sin  to  those  who  truly 
repent  of  it ;  "  I  said,  I  will  cn7ifess ;  I  sincerely  resolved  upon  it, 
hesitated  no  longer,  but  came  to  a  point,  that  I  would  make  a  free 
and  ineenuous  confession  of  my  sins  ;  and  immediately  thou  for- 
gavest  the  iniquity  of  my  sin,  and  gavest  me  the  comfort  of  the 
pardon  in  mine  own  conscience  ;  inmiediately  I  found  rest  to  my 
soul."  Note,  God  is  more  ready  to  pardon  sin,  upon  our  repen- 
tance, than  we  are  to  repent,  in  order  to  the  obtaining  of  pardon. 
It  was  with  much  ado,  that  David  was  here  brought  to  confess  his 
sins  ;  he  was  put  to  the  rack  oeiore  he  was  brought  to  it ;  (v.  3, 4.) 
he  held  out  long,  and  would  not  surrender  till  it  came  to  the  last 
extremity  ;  but  when  he  did  offer  to  surrender,  see  how  quickly, 
how  easily,  he  obtained  good  terms;  "  I  did  but  say,  I  will  confess, 
and  thou  forgavest."  Thus  the  father  of  Ihe  prodigal  saw  his 
returning  son  when  he  was  yet  afar  off,  and  ran  to  meet  him  with 
the  kiss  that  sealed  his  pardon.  What  an  encouragement  is  this 
to  poor  penitents  ;  and  what  an  assurance  does  it  give  us,  that, 
if  we  confess  our  sins,  we  shall  find  God,  not  only  faithful  and 
just,  but  gracious  and  kind,  to  forr/ive  ns  our  sins! 

VII.  Concerning  the  good  use  that  we  are  to  make  of  the 
experience  David  had  had  of  God's  readiness  to  forgive  his  sins  ; 
(v.  a.)  For  this  shall  every  one  that  is  godly  pray  unto  thee.  Note, 
1.  All  godly  people  are  pra\ing  people.  As  soon  as  ever  Paul 
was  converted.  Behold,  he  prays.  Acts,  9. 11.  You  may  as  soon 
find  a  living  man  without  breath,  as  a  living  Christian  without 
praver.  2.  The  instructions  given  us  concerning  the  happiness 
of  those  whose  sins  are  pardoned,  and  the  easiness  of  obtaining 
the  pardon,  should  engage  and  encourage  us  to  pray,  and  parti- 
cularly to  pray,  God  be  merciful  to  lis  sin7iers.  For  this,  shall 
every  one  that  ib  well-inclined,  be  earnest  with  God  in  prayer,  and 
come  boldly  to  the  throne  of  grace,  with  hopes  to  obtain  mercy, 
lleb.  4.  IC.  3.  Those  that  would  speed  in  prayer,  must  seek  the 
Lord  in  a  time  when  he  will  be  found.  When,  by  his  providence, 
he  calls  them  to  seek  him,  and  by  his  Spirit  he  stirs  them  up  to 
seek  him,  they  must  go  speedily  to  seek  the  Lord,  (Zech.8.  21.) 
and  lose  no  time,  lest  death  cut  them  off,  and  then  it  will  be  too 
liite  to  seek  him,  Isa.  55.  6.  Behold,  noiv  is  the  accepted  time, 
2  Cor.  (!.  2.  4.  Those  that  are  sincere  and  abundant  in  praver, 
will  find  the  benefit  of  it,  when  they  are  in  trouble  ;  Surely  in  the 
floods  of  great  waters,  which  are  very  threatening,  they  shall  not 
come  nigh  them,  to  terrify  them,  or  create  them  any  uneasiness, 
much  less  shall  they  overwhelm  them.  Those  that  have  God  nigh 
unto  them  in  all  that  tvhich  they  call  upon  him  for,  as  all  upright, 
penitent,  praying,  people  have,  are  so  guarded,  so  advanced,  that 
no  waters,  no  not  great  waters,  no  not  floods  of  them,  can  come 
jiigh  them,  to  hurt  them.  As  the  teni|)tati()ns  of  the  wicked  one 
touch  them  not,  (1  John,  o.  Itl.)  so  neither  do  Ihe  troubles  of  this 
evil  world;  these  fiery  darts,  of  both  kinds,  drop  short  of  them. 

7.  Thou  art  my  hiding-place;  thou  shalt  pre- 

rve  me  ffom  trouble;  thou  shalt  compass  me 

ut  with  songs  of  deliverance.  Selah.     8.  I  will 


instruct  thee  and  teach  thee  in  tlie  way  which  tliou 
shalt  go:  I  will  guide  thee  with  mine  eye.  D.  Be 
ye  not  as  the  horse,  or  as  llie  mule,  w/iich  have  no 
understanding:  whose  mouth  must  be  lield  in  with 
bit  and  bridle,  lest  they  come  near  unto  thee. 
10.  Many  sorrows  shall  be  to  the  wicked  :  but  he 
that  trusteth  in  the  Lord,  mercy  shall  compass 
him  about.  11.  Be  glad  in  the  Lord,  and  rejoice, 
ye  righteous:  and  shout  for  joy,  all  ye  that  are 
upright  in  heart. 

David  is  here  improving  the  eiperience  he  had  had  of  the 
comfort  of  pardoning  mercy. 

I.  He  speaks  to  God,  and  professes  his  confidence  in  him,  and 
expectation  from  him  ;  (v.  7.)  having  tasted  the  sweetness  of  divine 
grace  to  a  penitent  sinner,  he  cannot  doubt  of  the  continuance 
of  that  grace  to  a  praying  saint,  and  that  in  that  grace  he  should 
find  both  safety  and  joy.  1.  Safety ;  "Thou  art  my  Hiding-Place ; 
when  by  faith  I  have  recourse  to  thee,  I  see  all  the  reason  in  the 
world  to  be  easy,  and  to  think  myself  out  of  the  reach  of  any  real 
evil.  Thou  shalt  preserve  me  from  trouble,  from  the  sting  of  it, 
and  from  the  strokes  ai  it,  as  far  as  is  good  for  me.  Thou  shall 
preserve  me  from  such  trouble  as  I  was  in,  while  I  kept  silence," 
V.  3.  When  God  has  pardoned  our  sins,  if  he  leave  us  to 
ourselves,  we  shall  soon  run  as  far  in  debt  again  as  ever,  and 
plunge  ourselves  again  into  the  same  gulf;  and  therefore,  when  we 
have  received  the  comfort  of  our  remission,  we  must  fly  to  the 
grace  of  God,  to  he  preserved  from  returning  to  folly  again,  and 
having  our  hearts  again  hardened  through  the  deceitfulness  of  sin. 
God  keeps  his  people  from  trouble,  by  keeping  them  from  sin. 
2.  Joy;  "Thou  shalt  not  only  deliver  me,  but  cotnpass  mc  about 
with  songs  of  deliverance;  which  way  soever  I  look,  I  shall  see 
occasion  to  rejoice,  and  to  praise  God;  and  my  friends  also  shall 
compass  me  about  in  the  great  congregation,  to  join  with  me  in 
songs  of  praise  :  they  shall  join  their  songs  of  deliverance  with 
mine;  as  every  one  that  is  godly  shall  pray  with  me,  so  they  shall 
give  thanks  with  me." 

II.  He  turns  his  speech  to  the  children  of  men  ;  being  himself 
converted,  he  does  what  he  can  to  strengthen  his  brethren, 
(Luke,  22.  32.  r.8.)  I  will  instruct  thee,  whoever  thou  art  that 
desirest  instruction,  and  teach  thee  in  the  way  which  thou  shalt  go. 
Thus,  in  another  of  his  penitential  psalms,  he  resolves  that,  when 
God  had  restored  to  him  the  joy  of  his  salvation,  he  would  teach 
transgressors  his  ways,  and  do  what  he  could  to  convert  sinners 
to  God,  as  well  as  to  comfort  those  that  were  converted,  51. 12,13. 
When  Solomon  became  a  penitent,  he  immediately  became  a 
preacher,  Eccl.  1.1.  Those  are  best  able  to  teach  others  the 
grace  of  God,  who  have  themselves  had  the  experience  of  it :  and 
those  who  are  themselves  taught  of  God,  ought  to  tell  others  what 
he  has  done  for  their  souls,  (00. 16.)  and  so  teach  them.  I  will 
guide  thee  with  mine  eye.  Some  apply  it  to  God's  conduct  ann 
direction.  He  leaches  us  by  his  word,  and  guides  us  with  his  eye, 
by  the  secret  intimations  of  his  will  in  the  hints  and  turns  of 
Providence,  which  he  enables  his  people  to  understand  and  take 
direction  from;  as  a  master  makes  a  servant  know  his  mind  by  a 
wink  of  his  eye.  When  Christ  turned  and  looked  u|)on  Peter,  he 
guided  him  with  his  eye.  But  it  is  rather  to  be  taken  as  David's 
promise  to  those  who  sat  under  his  instruction,  his  own  children  and 
family  especially ;  "I will  cotinsel  thee,  mine  eyes  shall  be  upon  thee," 
(so  the  margin  reads  it,)  "  I  will  give  thee  the  best  counsel  I  can, 
and  then  observe  whether  thou  takest  it  or  no."  Those  that  are 
taught  in  the  word,  should  be  under  the  constant  inspection  of 
those  that  teach  them  ;  spiritual  guides  nuist  be  overseers. 

In  this  application  of  the  foregoing  doctrine  concerning  the 
blessedness  of  those  whose  sins  are  pardoned,  here  is  a  word  to 
sinners,  and  a  word  to  saints  ;  and  this  is  rightly  dividuig  the  «ord 
of  truth,  and  giving  to  each  their  |)ortion. 

1.  Here  is  a  word  of  caution  to  sinners,  and  a  good  reason  given 
for  it.     (1.)  The  caution  is,  not  to  be  unruly  and  ungo^^r^ab^•: 


(v.  9.)  Be  ye  not  as  the  horse,  or  the  mule,  nhirh  hare  no  under- 
standing. When  llifi  p?alinist  would  rcpio;uli  liimsolf  for  the  sins 
lie  tvpentcd  of,  lie  compared  liini'ielf  to  a  heast  before  God;  so 
foolish  have  I  been  and  ir/norant,  (T.i.'l-l.)  and  tluMefore  warns 
others  not  to  be  so.  It  is  our  lionour  an<l  happiness,  that  we  have 
iindcrstaiidinE,',  that  we  are  capable  of  being-  siovcrned  by  reason, 
and  of  reasoning  with  ourselves.  Let  us  therefore  use  the  faculties 
we  have,  and  act  rationally.  The  horse  and  mule  must  be  ma- 
naged with  bit  and  bridle,  lest  they  come  near  us,  to  do  us  a  mis- 
chief, or  (as  some  read  it)  that  they  may  come  near  to  us,  to  do  us 
service,  that  they  may  obey  us.  Jam.  3.  3.  Let  us  not  be  like  them  ; 
let  us  not  be  hurried  by  appetite  and  passion,  at  any  time,  to  g;o 
contrary  to  the  dictates  of  right  reason,  and  to  our  true  interest. 
If  sinners  would  be  governed  and  determined  bv  these,  they  would 
soon  become  saints,  and  wouhl  not  go  a  step  further  in  their  sin- 
ful courses;  where  there  is  renewing  grace,  there  is  no  need  of 
the  bit  and  bridle  of  restraining  grace.  (1.)  The  reason  for  this 
caution,  is,  because  the  wav  of  sin  which  we  would  persuade  you 
fo  forsake,  will  certainly  end  in  sorrow;  (e.  10.)  Many  sorrows 
shall  be  to  the  irieked,  which  will  not  only  spoil  their  vain  and 
carnal  mirth,  and  put  an  end  to  it,  but  will  make  them  pay  dear 
for  it.  Sin  will  have  sorrow,  if  not  repented  of,  everlasting  sorrow. 
It  was  part  of  the  sentence,  I  leill  yreatly  multiply  thy  sorrows. 
"  Be  wise  for  yoursehes,  therefore,  and  turn  from  your  wicked- 
ness, that  you  may  (ireveiit  those  sorrows,  those  many  sorrows." 

2.  Here  is  a  word  of  comfort  to  saints,  and  a  good  reason  given 
for  that  too.  (1.)  They  are  assured  that  if  they  will  but  trust  in 
the  Lord,  and  keep  close  to  him,  merey  shall  compass  them  about  on 
every  side,  (;-.  10.)  so  fliat  they  shall  not  depart  from  God,  for  that 
mercy  shall  keep  them  in,  nor  shall  any  real  evil  break  in  upon 
them,  for  that  mercy  shall  keep  it  out.  (2.)  They  are  therefore 
commanded  to  be  glad  in  the  Lord,  and  to  rejoice  in  him,  to  that 
degree,  as  even  to  shout  for  joy,  v.  11 .  Let  them  be  so  transported 
with  this  holy  joy,  as  not  to  be  able  to  contain  themselves:  and  let 
them  affect  ollicrs  with  it,  that  they  also  may  see  that  a  life  of 
communion  with  God  is  the  most  pleasant  and  comfortable  li.fe 
we  can  live,  in  this  world.  This  is  that  present  bliss  which  the 
upright  in  heart,  and  they  only,  are  entitled  to,  and  (|ualified  for. 

PSALM  XXXIII. 

T/ii-f  is  a  psnhn  of  prai.ie  ;  il  i.t  probable  that  David  teas  the  penman  of  it,  but  we 
are  vot  tnld  sn,  because  God  would  hare  us  look  above  the  penmen  of  sacred 
writ,  tn  that  blessed  Spirit  that  moved  and  f^uidrd  them.  The  psalmist,  in 
this  p«a/iH,  /.  Calls  upon  the  righteous  to  praise  Grid,  v.  1 .  .3.  //.  Furnishes 
us  wiiU  matter  for  praise.  We  nt'ist  praise  God,  1.  For  his  justice,  goodness, 
and  truth,  appearing  in  his  word,  and  in  all  his  works,  v.  4,  5.  2.  for  his 
power  appearing  in  Iheworkofereatinn,  v.  6  .9.  3.  For  the  sovereignty  of  his 
providence  in  the  government  of  the  world,  (r.  10,  D.)  and  again,  v.  13.  .17. 
4.  For  the  peculiar  favour  which  he  bears  to  his  men  chosen  people,  which 
encourages  them  to  trust  in  Aim,  (r.  12.)  and  again,  r.  18..22.  We  need 
not  be  at  a  biss  for  proper  Ihnughfs  in  singing  this  psalm,  which  so  naturally 
speaks  the  pious  affections  of  a  devout  .^oul  toward  God. 

1.  T3E.T01CE  in  the  Lord,  O  ye  rifi^hteous :  for 
.k\  praise  is  comely  for  the  upright.  2.  Praise 
the  Lord  with  harp  :  sing  unto  him  with  the  psal- 
tery atid  an  instrument  of  ten  strings.  3.  Sing 
unto  him  a  new  song;  play  skilfully  with  a  loud 
noise.  4.  For  the  word  of  the  Lord  is  right;  and 
all  his  works  «;e  done  in  truth.  5.  He  loveth 
righteousness  and  judgment :  the  earth  is  full  of 
the  goodness  of  the  Lord.  G.  By  the  word  of  the 
Lord  were  the  heavens  made;  and  all  the  host  of 
them  by  the  breath  of  his  mouth.  7.  He  gather- 
eth  the  waters  of  the  sea  together  as  an  heap  :  he 
layeth  up  the  depth  in  store-houses.  8.  Let  all 
the  earth  fear  the  Lord  :  let  all  the  inhabitants  of 
the  world  stand  in  awe  of  him.     9.  For  he  spake, 


PSALMS,  XXXII,  XXXIIf.       An  Exhortation  to  praise  God. 

and  it  vvas  done;  he  commanded,  and  it  stood  fast. 
10.  The  Lord  bringelli  the  counsel  of  the  heathen 
to  nought:  he  maketh  llie  devices  of  the  people 
of  none  effect.  1 1 .  The  counsel  of  the  Lord 
staiideth   for  eTer,  the  thoughts  of  his  heart  to  all 


generations 

Four  things  the  psalmist  expresses  in  these  verses. 

I.  The  great  desire  he  had  that  God  might  be  praised:  he  did 
not  think  he  did  it  so  well  himself,  but  that  he  wished  others  also 
might  be  employed  in  this  work;  the  more  the  better  in  this 
concert,  it  is  the  more  like  heaven.  1.  lioly  joy  is  the  heart  and 
soul  of  praise,  and  that  is  here  pressed  upon  all  good  people;  (w.l.) 
Rejoice  in  the  h^rd,  ye  righteous,  so  the  foregoing  psalm  con- 
cluded, and  so  this  begins;  for  all  our  religious  exercises  should 
both  begin  and  end  with  a  holy  complacency  and  triumph  in  God 
as  the  best  of  beings,  and  best  of  friends.  2.  Thankful  praise  is 
the  breath  and  language  of  holy  joy;  and  that  also  is  here  re- 
quired of  us;  (ii.  2.)  "  Praise  the  Lord;  speak  v^ell  of  him,  and 
give  him  the  glory  due  to  his  name."  3.  Religious  songs  are  the 
proper  expressions  of  thankful  praise;  those  are  here  required; 
(v.  3.)  "  Sing  vnto  him  a  new  song,  the  best  you  have,  not  that 
which,  by  frequent  use,  is  worn  thread-bare;  but  that  which, 
being  new,  is  most  likely  to  move  the  affections ;  a  new  song  for 
new  mercies,  and  upon  every  new  occasion,  for  those  compas- 
sions which  are  new  every  morning."  Music  was  then  used,  by  the 
appointment  of  David,  with  the  temple  songs,  that  they  might  be 
the  better  sung:  and  this  also  is  here  called  for;  (f.  2.)  Sing 
unto  him  with  the  psaltery.  Here  is,  (1.)  A  good  rule  for  this 
duty;  "Do  it  skilfully,  and  with  a  loud  noise;  let  it  have  the 
best  both  of  head  and  heart;  let  it  be  done  intelligently,  and  with 
a  clear  head;  affectionately,  and  with  a  warm  heart."  (2.)  A 
good  reason  for  this  duty;  ior  praise  is  comely  for  the  upright.  It 
is  well-pleasing  to  God;  the  garments  of  praise  add  nmch  to  the 
comeliness  which  God  puts  upon  his  )ieople ;  and  it  is  an  excel- 
lent ornament  to  our  profession ;  it  becomes  the  upright,  whom 
God  has  put  so  much  honour  upon,  to  give  honour  to  him.  The 
upright  praise  God  in  a  comely  manner,  for  they  praise  him  with 
their  hearts,  that  is  praising  him  with  their  glory.  Whereas  the 
praises  of  hypocrites  are  awkward  and  uncomely,  like  a  parable 
in  the  mouth  of  fools,  Prov.  26.  7. 

II.  The  high  thoughts  he  had  of  God,  and  of  his  infinite  per- 
fections, D.  4, 5.  God  makes  himself  known  to  us,  1.  In  his 
word  ;  here  put  for  all  divine  revelation,  all  that  which  God,  at 
sundry  times,  and  in  divers  manners,  spake  to  the  children  of 
men ;  and  that  is  all  right,  there  is  nothing  amiss  in  it :  his  com- 
mands exactly  agree  with  the  rules  of  equity  and  the  eternal 
reasons  of  good  and  evil.  His  promises  all  are  wise  and  good, 
and  inviolably  sure,  and  there  is  no  iniquity  in  his  threatenings, 
but  even  those  are  designed  for  our  good,  by  deterring  us  from 
evil.  God's  word  is  right,  and  therefore  all  our  deviations  from 
it  are  wrong,  and  we  are  then  in  the  right  when  we  agree  with  it. 
2.  In  his  works,  and  those  are  all  done  in  truth,  all  according  to 
his  counsels,  which  are  called  the  scriptures  of  truth,  Dan.  10.  21. 
The  copy  in  all  God's  works  agrees  exactly  with  the  great  original, 
the  plan  laid  in  the  Eternal  Mind,  and  varies  not  in  the  least  jot. 
God  has  made  it  to  appear  in  his  works,  (1.)  That  he  is  a  God 
of  inflexible  justice.  He  loveth  righteousness  and  judfment. 
There  is  nothing  but  righteousness  in  the  sentence  he  passes,  and 
judgment  in  the  execution  of  it.  He  never  did  or  can  do  wrong 
to  any  of  his  creatures,  but  is  always  ready  to  right  those  that  are 
wronged,  and  does  it  with  delight.  He  takes  pleasure  in  those 
that  are  righteous.  He  is  himself  the  righteous  Lord,  and  there- 
fore loveth  righteousness.  (2.)  That  he  is  a  God  of  inexhaustible 
bounty ;  the  earth  is  full  of  his  goodness,  that  is,  of  the  proofs  and 
instances  of  it.  The  benign  influences  which  the  earth  receives 
from  above,  and  the  fruits  it  is  thereby  enabled  to  produce  ;  the 
provision  that  is  made  both  for  man  and  beast,  and  the  common 
blessings  with  which  all  the  nations  of  the  earth  are  blessed, 
plainly  speak  that  the  earth  is  full  of  his  goodness  ;  the  darkest, 


PSALMS,   XXXIII. 


Cod's  sovereign  Power. 


Ilie  cuUli'st,  the  tiDllcrd,  and  llio  most  dry  and  desert  part  of  it  not 
pxcfcpted:  what  pity  is  it  llial  lliis  oiirlli,  wliitli  is  so  full  of  God's 
goodness,  should  he  so  empty  ot  his  praises;  and  that,  of  the 
imihiliides  that  live  upon  his  bounty,  there  are  bo  few  that  live  to 
his  g;lorv  t 

HI.  the  conviction  he  was  under  of  the  almighty  power  of 
God,  evidenced  in  the  creation  of  the  world.  We  believe  in  God, 
and  therefore  we  praise  him  as  the  Father  Almijihty,  Maker  of 
heaveu  and  earth,  so  we  are  here  taught  to  praise  him. 

Observe,  1.  How  God  made  the  world,  and  brought  all  things 
into  being.  (1.)  How  easily  :  All  things  were  made  ii/ /Ae  worri 
of  the  Lord,  and  by  the  breath  of  his  mouth;  Christ  is  the  Word, 
the  Spirit  is  the  Breath,  so  that  God  the  Father  made  the  world, 
as  he  rules  it,  and  redeems  it,  by  his  Son  and  Spirit.  He  spake, 
and  he  commanded,  (r. 9.)  and  that  was  enough,  there  needed 
no  more.  With  men,  saying  and  doing  are  two  things,  but  it  is 
not  so  with  God;  by  the  Word  and  Spirit  of  God,  as  the  world 
was  made,  so  was  man,  that  little  world:  God  said,  "Let  us 
make  man,"  and  he  breathed  into  him  the  breath  of  life.  By 
the  Word  and  Spirit  the  cluirch  is  built,  that  new  world,  and 
prace  wrought  in  the  soul,  that  new  man,  that  new  creation. 
What  ciinnot  that  Power  do,  which,  with  a  word,  made  a  world? 
(•2.)  How  effeeliially  it  >.vas  done;  and  it  stood  fast.  What  God 
does,  he  does  to  purpose;  he  does  it,  and  it  stands  fast,  v.  9. 
Whatsoever  Cod  docth,  it  shall  be  for  erer,  Eccl.3. 14.  It  is  by 
virtue  of  that  command  to  stand  fast,  that  they  continue  to  this 
day  aeeordinr/  to  God's  ordinance,   119.91. 

2.  What  he  made  :  He  made  all  things,  but  notice  is  here 
taken,  (1.)  Of  the  heavens,  and  the  host  of  them,  v.  G,  The 
visible  heavens,  and  the  sun,  moon,  and  stars,  their  hosts;  the 
highest  heavens,  and  the  angels  their  hosts.  (2.)  Of  the  waters, 
and  llie  treasures  of  iheni,  v.  7.  The  earth  was  at  first  covered 
with  the  water,  and,  being  heavier,  must  of  course  subside  and 
sink  under  it;  but  to  shew,  from  the  very  first,  that  the  God  of 
nature  is  not  tied  to  the  ordinary  method  of  nature,  antl  the  usual 
operations  of  his  powers,  with  a  word's  speaking,  he  gathered  the 
waters  toe/ether  on  a  heap,  that  the  dry  land  might  appear,  yet 
left  them  not  to  continue  on  a  heap,  but  laid  up  the  depth  in 
store-houses  ;  not  only  in  the  flats  where  the  seas  make  their  beds, 
and  in  which  they  are  locked  up  by  the  sand  on  the  shore  as  in 
store-houses,  but  in  secret  subterraneous  caverns,  where  they  are 
hid  from  the  eyes  of  all  living,  but  were  reserved  as  in  a  store- 
house for  that  day  when  those  fountains  of  the  great  deep  were 
to  be  broken  up  ;  and  they  are  still  laid  up  there  in  store,  for 
what  use  the  great  Master  of  the  house  knows  best. 

3.  What  use  is  to  be  made  of  this,  v.  8.  Let  all  the  earth  fear 
the  Lord,  and  stand  in  awe  of  him,  that  is,  let  all  the  children  of 
men  worship  him,  and  give  glory  to  him,  95.  5,  6.  The  ever- 
lasting gospel  gives  this  as  the  reason  why  we  must  worship  God, 
because  he  made  the  heaven  and  the  earth,  and  the  sea.  Rev.  14. 
6,  7.  Let  us  all  fear  him,  that  is,  dread  his  wrath,  and  displea- 
sure, and  be  afraid  of  having  him  our  enemv,  and  standing  it  ont 
against  him.  Let  us  not  dare  to  offend  him,  who,  having  this 
power,  no  doubt,  has  all  power  in  his  hand.  It  is  dangerous 
being  at  war  with  him,  who  has  the  host  of  heaven  for  his  armies, 
and  the  depths  of  the  sea  for  his  magazines,  and  therefore  it  is 
wisdofli  to  desire  conditions  of  peace,  see  Jer.  5.  22. 

IV.  The  satisfaction  he  had  in  God's  sovereignty  and  dominion, 
V.  10,^1.  He  over-rules  all  the  counsels  of  men,  and  makes  them, 
contrary  to  their  intention,  serviceable  to  his  counsels.  Come 
and  see,  with  an  eye  of  faith,  God  in  the  throne,  1.  Frustrating 
the  devices  of  his  enemies.  He  bringeth  the  eounsel  of  the  heathen 
to  nought,  so  that  what  thev  imao;ine  against  him  and  his  king- 
dom proves  a  vain  thing.-.  (2,1.)  the  counsel  of  Ahithophel  is 
turned  mto  foolishness.  Hanmn's  plot  baffled  ;  though  the  design 
be  laid  never  so  deep,  and  the  hopes  raised  upon  it  never  so  high, 
yet,  if  God  says  it  shall  not  stand,  neither  shali  it  come  to  pass, 
ft  is  all  to  no  purpose.  2.  Fidfilling  his  own  decrees:  The  cou?ise'l 
of  the  Lord  standcth  for  ever.  It  is  immutable  in  itself, /o>-  he  is 
in  one  mind,  and  who  can  turn  him  ?  The  execution  of  it  niav  be 
opposed,  but  cannot  in  the  least  be  obstructed  by  any  created 


I 


power.  Through  all  the  revolutions  of  lime  God  never  changed 
his  measures,  but  in  every  event,  even  that  which  to  us  is  most 
surprising,  the  eternal  counsel  of  God  is  fulfilled ;  nor  can  any 
thing  ])revcnt  its  being  accomplished  in  its  times.  With  what 
pleasure  to  ourselves  may  we,  in  singing  this,  give  praise  to  God! 
How  easy  may  this  thought  make  us  at  all  times,  that  God  go- 
verns the  world,  that  he  did  it  in  infinite  wisdom  before  we  were 
born,  and  will  do  it  when  we  are  silent  in  the  dust. 

12.  Blessed  is  the  nation  whose  God  is  the 
Lord  ;  atid  the  people  whom  he  hath  chosen  for 
his  own  inheritance.  13.  The  Lord  looketh 
from  heaven;  he  beholdeth  all  the  sons  of  men. 
14.  From  the  place  of  his  habitation  he  looketh 
upon  all  the  iniiabitants  of  the  earth.  15.  He 
fashioueth  their  hearts  alike;  he  considereth  all 
their  works.  1(3.  There  is  no  king  saved  by  the 
multitude  of  an  host:  a  mighty  man  is  not  deli- 
vered by  much  strength.  17.  An  horse  is  a  vain 
thing  for  safety  :  neither  shall  he  deliver  any  by 
his  great  strength.  18.  Behold,  the  eye  of  the 
Lord  is  upon  them  that  fear  him,  upon  them  that 
hope  in  his  mercy  ;  19.  To  deliver  their  soul 
from  death,  and  to  keep  them  alive  in  famine. 
20.  Our  soul  waiteth  for  the  Lord  :  he  is  our 
help  and  our  shield.  21.  For  our  heart  shall  re- 
joice in  him,  because  we  have  trusted  in  his  holy 
name.  22.  Let  thy  mercy,  O  Lord,  be  upon  us, 
according  as  we  hope  in  thee. 

We  are  here  taught  to  give  to  God  the  glory, 

I.  Of  his  common  providence  towards  all  the  children  of  men. 
Though  he  has  endued  man  with  understanding  and  freedom  oi 
will,  yet  he  reserves  to  himself  the  government  of  him,  ajjd 
even  of  those  very  faculties  by  which  he  is  qualified  to  govern 
himself. 

1.  The  children  of  men  are  all  under  his  eye,  even  their  liearls 
are  so;  and  all  the  motions  and  operations  of  their  souls,  which 
none  know  but  they  themselves,  he  knows  belter  than  thoy  IIkih- 
selves,  i;.13, 14.  Though  the  residence  of  God's  glory  is  in  llie 
highest  heavens,  yet  thence  he  not  only  has  a  prospect  of  all  (!:e 
earth,  but  a  particular  inspection  of  all  the  inhabitants  of  the  earth. 
He  not  only  beholds  them,  but  he  loohs  upon,  them,  he  looks  nar- 
rowly upon  them,  (so  the  word  here  used  is  sometimes  rendered,) 
so  narrowly,  that  not  the  least  thought  can  escape  his  observation. 
Atheists  think,  that,  because  he  dwells  above  in  heaven,  he  can- 
not, or  will  not,  take  notice  of  what  is  done  here  in  this  lower 
world;  but  from  thence,  high  as  it  is,  he  sees  us  all,  and  all  per- 
sons and  things  are  naked  and  open  before  him. 

2.  Their  hearts,  as  well  as  their  times,  are  all  in  his  hand  ; 
He  fashions  their  hearts.  He  made  them  at  first,  formed  the 
spirit  of  each  man  within  him,  ihen  when  he  brought  him  into 
being.  Hence  he  is  called  the  Father  of  Spirits:  and  this  is  a 
good  argument  to  prove  that  he  perfectly  knows  them;  the  artist 
that  made  the  clock  can  account  for  the  motions  of  every  wheel. 
David  uses  this  argument,  with  application  to  himself,  139.  1,  14. 
He  still  moulds  the  hearts  of  men,  turns  them  as  the  rivers  of 
water,  which  way  soever  he  pleases,  to  serve  bis  own  |)urposes, 
darkens  or  enlightens  men's  understandings,  stiffens  or  bows  their 
wills,  according  as  he  is  pleased  to  make  use  of  them.  He  that 
fashions  men's  hearts  fashions  them  alike;  it  is  in  hearts  as  in 
faces,  though  there  is  a  great  difference,  and  such  a  variety,  as 
that  no  two  faces  are  exactly  of  the  same  features,  nor  any  .two 
hearts  exactly  of  the  same  temper,  yet  there  is  such  a  similitude, 
that,  in  some  things,  all  faces  and  all  hearts  agree,  as  in  water 

face  answers  to  face,  Prov.27.19.     lie  fashions  them  together; 


PSALMS,  XXXni,  XXXIV. 


God's  sovereign   Power. 


(so  some  read  it;)  as  the  wheels  of  n  waltli,  lliough  of  different 
fhapcs,  sizes,  and  niolions,  are  yet  all  put  fogcllier,  to  serve  one 
|Tid  the  same  purpose,  so  the  hearts  of  men  and  their  dispositions, 
however  varying  from  each  other,  and  seeming  to  contradict  one 
BMother,  are  yet  all  over-ruled,  to  serve  the  divine  pur|)ose,  which 
is  one. 

3.  They,  and  all  they  do,  arc  subject  to  his  judgment; /or 
Ac  considers  all  their  icorks,  not  only  knows  them,  but  weighs 
them,  that  he  may  render  to  every  man  according  to  his  works, 
in  the  day,  in  the  world,  of  retribution,  in  the  judgment,  and  to 
eternity. 

4.  All  the  powers  of  the  creature  have  a  dependence  upon  him, 
and  are  of  no  account,  of  no  avail  at  all,  without  him,  r.l6, 17. 
It  is  much  for  the  honour  of  God,  that  not  only  no  force  can  pre- 
vail in  opposition  to  him,  but  that  no  force  can  act  but  in  depend- 
ence on  him,  and  by  a  power  derived  from  him. 

(1.)  The  strength  of  a  king  is  nothing  without  God;  no  king 
is  sacred  by  his  royal  prerogatives,  or  the  authority  with  which 
he  is  invested;  for  the  powers  that  are  of  that  kind  are  ordained 
of  God,  and  are  what  he  makes  iheni,  and  no  more.  David  was 
a  king,  and  a  man  of  war  from  his  youth,  and  yet  acknowledged 
God  only  to  be  his  Protector  and  Saviour. 

(2.)  The  strength  of  an  army  is  nothing  without  God.  The 
multitude  of  a  host  cannot  secure  those  under  whose  command 
they  act,  unless  God  make  them  a  security  to  them.  A  great 
army  cannot  be  sure  of  victory ;  for,  when  God  pleases,  one  shall 
chase  a  thousand. 

(3.)  The  strength  of  a  giant  is  nothing  without  God;  a  mighty 
man,  »uch  as  Goliath  was,  is  not  delivered  by  his  much  strength, 
when  his  day  comes  to  fall;  neither  the  firmness  or  activity  of  his 
body,  nor  the  stoutness  or  resolution  of  his  mind,  will  stand  him 
in  any  stead,  any  further  than  God  is  pleased  to  give  him  success. 
Let  not  the  strongman  then  glory  in  his  strength,  but  let  us  all 
strengthen  ourselves  in  the  Lord  our  God,  go  forth,  and  go  on,  in 
his  strength. 

(4.)  The  strength  of  a  horse  is  nothing  without  God  ;  (v.  17.) 
A  horse  is  a  vain  thing  for  safety.  In  war,  horses  were  then  so 
highly  accounted  of,  and  so  much  depended  on,  that  God  forbade 
the  kings  of  Israel  to  multiply  horses,  (Deut.17.10.)  lest  they 
should  be  tempted  to  trust  to  them,  and  their  confidence  should 
thereby  be  taken  off  from  God.  David  houghed  the  horses  of  the 
Syrians;  (2 Sam. 8. 4.)  here  he  houghs  all  the  horses  in  the  world, 
by  pronouncing  a  horse  a  vain  thing  for  safety  in  the  day  of  battle. 
If  the  war-horse  be  unruly,  and  ill-managed,  he  may  hurrv  his 
rider  into  danger,  instead  of  carrying  him  out  of  danger.  If  he 
be  killed  under  him,  he  may  be  his  death,  instead  of  saving  his 
life.  It  is  therefore  our  interest  to  make  sure  God's  favour  to- 
wards us,  and  then  we  may  be  sure  of  his  power  engaged  for  us, 
and  need  not  fear  whatever  is  against  us. 

II.  We  are  to  give  God  the  glory  of  his  special  grace.  In  the 
midst  of  his  acknowledgments  of  God's  providence,  he  pronounces 
Those  blessed  that  have  Jehovah  for  their  God,  who  governs  the 
world,  and  has  wherewithal  to  help  them  in  every  time  of  need, 
while  they  were  miserable  who  had  this  and  the  other  Baal  for 
their  God,  which  was  so  far  from  being  able  to  hear  and  help 
them,  that  it  was  itself  senseless  and  helpless;  fc.  12.)  Blessed  is 
the  nation  whose  God  is  the  Lord,  even  Israel,  who  had  the  know- 
ledge of  the  true  God,  and  were  taken  into  covenant  wilh  him, 
and  all  others  who  own  God  for  Iheir's,  and  are  owned  by  him; 
for  they  also,  whatever  nation  they  are  of,  are  of  the  sjiiritnal 
seed  of  Abraham.  1.  It  is  their  wisdom,  that  they  take  the  Lord 
for  their  God,  that  thcv  direct  their  homage  and  adoration  there 
where  it  is  due,  and  where  the  payment  of  it  will  not  be  in  vain. 
2.  It  is  their  happiness,  ihat  they  are  the  people  whom  God  has 
chosen  for  his  own  inheritance,  whom  he  is  pleased  with,  and 
honoured  in,  and  whom  he  protects  and  takes  care  of,  whom  he 
cultivates  and  improves  as  a  man  does  his  inheritance.  Dent.  32. 9. 
Now  let  us  observe  here,  to  the  honour  of  divine  grace, 

(1.)  The  regard  which  God  lias  to  his  people,  r.  18, 19.  God 
beholds  all  the  sons  of  men  with  an  eye  of  observation,  but  his 
eve  of  favour  and  eomplacenry  is  upon  them  that  fear  him  ;  he 


looks  upon  them  with  (h'light,  as  the  father  on  his  children,  as 
the  bridegroom  on  his  spouse,  Isa.  G2.  5.  While  those  that  de- 
pend on  arms  and  armies,  on  chariots  and  horses,  perish  in  the 
disappointment  of  their  expectations,  God's  people,  under  his 
protection,  are  safe,  for  he  shall  deliver  their  soul  from  death, 
when  there  seems  to  be  but  a  step  between  them  and  it;  if  he 
do  not  deliver  the  body  from  temporal  death,  yet  he  will  deliver 
the  soul  from  spiritual  and  eternal  death  ;  their  souls,  whatever 
happens,  shall  live  and  praise  him,  either  in  (his  world,  or  in  a 
better.  From  his  bounty  they  shall  be  supplied  with  all  necessa- 
ries— he  shall  keep  them  alive  in  famine  ;  when  others  die  for 
want,  they  shall  live,  which  makes  it  a  distinguishing  mercy. 
When  visible  means  fail,  God  will  find  out  some  way  or  other  to 
supply  them.  He  does  not  say  that  he  will  give  them  abundance, 
(they  have  no  reason  either  to  desire  it,  or  to  expect  it,)  but  he 
will  keep  them  alive,  they  shall  not  starve;  and  when  destroying 
judgments  are  abroad,  it  ought  to  be  reckoned  a  great  favour,  for 
it  is  a  very  striking  one,  and  lays  us  under  peculiar  obligations,  to 
have  our  lives  given  us  for  a  prey.  They  that  have  the  Lord  for 
their  God,  shall  find  him  their  Help  and  their  Shield,  v.  20.  In 
their  difficulties  he  will  assist  them,  they  shall  be  helped  over 
them,  helped  through  them  ;  in  their  dangers  he  will  secure  them, 
so  that  they  shall  not  receive  any  real  damage. 

(2.)  The  regard  which  God's  people  have  to  him,  and  which 
we  all  ought  to  have,  in  consideration  of  this. 

[1.]  We  must  wait  for  God  ;  we  must  attend  the  motions  of  his 
providence,  and  accommodate  ourselves  to  them,  and  patiently 
expect  the  issue  of  them.  Our  souls  must  wait  for  him;  («.  20.) 
we  must  not  only  in  word  and  tongue  profess  a  believing  regard 
to  God,  but  it  must  be  inward  and  sincere,  a  secret  and  silent 
attendance  on  him. 

[2.]  We  must  rely  on  God;  hope  in  his  mercy,  in  the  goodness 
of  his  nature,  though  we  have  not  an  express  promise  to  depend 
upon.  They  that  fear  God  and  his  wrath  must  hope  in  God  and 
his  mercy  ;  for  there  is  no  flying  from  God,  but  by  flying  to  him. 
These  pious  dispositions  will  not  only  consist  together,  but  be- 
friend each  other;  a  holy  fear  of  God,  and  yet  at  the  same  time 
a  hope  in  his  mercy.  This  is  trusting  in  his  holy  name,  (u.  21.) 
in  all  that  whereby  he  has  made  known  himself  to  us,  for  our  en- 
couragement to  serve  him. 

[3.]  We  must  rejoice  in  God,  v.  21.  Those  do  not  truly  rest 
in  God,  or  do  not  know  the  unspeakable  advantage  thev  have  by 
so  doing,  who  do  not  rejoice  in  him  at  all  times  ;  because  they  that 
hope  in  God  hope  for  an  eternal  fulness  of  joy  in  his  presence. 

[4.]  We  must  seek  to  him  for  that  mercy  which  we  hope  in, 
I!.  22.  Our  expectations  from  God  are  not  to  supersede,  but  to 
quicken  and  encourage,  our  applications  to  him  ;  he  will  be  sought 
unto  for  that  which  he  has  promised,  and  therefore  the  psalm 
concludes  with  a  short,  but  comprehensive,  prayer,  "  Let  thy 
mercx/,  0  Lord,  he  vpon  vs ;  let  us  always  have  the  comfort  and 
benefit  of  it,  not  according  as  we  merit  from  thee,  but  according 
as  we  hope  in  thee,  according  to  the  promise  which  thou  hast  in 
thy  word  given  to  us,  and  according  to  the  faith  which  thou  hast 
by  thy  S|)irit  and  grace  wrought  in  iis."  If,  in  singing  these  verses, 
we  put  forth  a  de])endcnce  upon  God,  and  let  out  our  desires 
towards  him,  wc  make  melody  with  our  hearts  to  the  Lord. 

PSALM  XXXIV. 

This  psalm  was  penned  upon  n  pnrtkular  occasion,  as  appears  by  tlie  title,  and  yet 
there  is  little  in  it  peculiar  to  that  occasion,  hut  that  which  is  general,  both  by 
way  o/(/irtH/«fr(i!Hff  to  God,  and  instruction  to  us.  I.  He  praises  Cod  for  the 
e.rpericnce  trhich  he  and  others  had  had  of  his  tfoodness.,  f.  1..G.  //.  He 
encourages  all  good  people  to  trust  in  God,  and  to  seek  to  him,  r.7..I0. 
///.  He  gices  good  counsil  to  us  all.  as  unto  children,  to  take  herd  of  sin,  and 
to  make  conscience  of  our  duty  both  to  God  and  man,  r.  11..14.  IV.  To 
enforce  this  good  counsel,  he  shews  God's  favour  to  the  righteous,  and  his  dis- 
pleasure against  the  wicked,  in  which  he  sets  before  us  good  and  eril,  the 
blessing  and  the  curse,  r.  15..22.  So  that,  in  singing  this  psalm,  ue  are 
both  to  giw  glory  to  God,  and  to  teach  and  admonish  ourselves  and  one  another. 

A  psalm  of  David,  when  he  changed  his  behaviour  before  Abi- 
melech ;  who  drove  him  away,  and  he  departed. 


PSALMS,  XXXIV. 


IWJLL  bless  the  Lord  at  all  times :  his 
praise  shall  continually  be  in  my  mouth. 
%.  My  soul  .shall  make  her  boast  in  the  Lord: 
Ihe  humble  shall  hear  thereof,  and  be  glad.  3.  O 
ma2;uify  the  Lord  with  me,  and  let  us  exalt  his 
name  together.  4.  I  sought  the  Lord,  and  he 
lieard  me,  and  delivered  me  from  all  my  fears. 
3.  They  looked  unto  him,  and  were  lightened  : 
and  their  faces  were  not  ashamed.  6.  This  poor 
man  cried,  and  the  Lord  heard  him,  and  saved 
him  out  of  all  his  troubles.  7.  The  angel  of  the 
Lord  encampeth  round  about  them  that  fear  him, 
and  delivereth  them.  8.  O  taste  and  see  that  the 
Lord  is  good :  blessed  is  the  man  that  trusteth  in 
him.  9.  O  fear  the  Lord,  ye  his  saints:  for  there 
is  no  want  to  them  that  fear  him.  10.  The  young 
lions  do  lack,  and  suffer  hunger:  but  they  that 
seek  the  Lord  shall  not  want  any  good  thing. 

The  title  of  this  psalm  tells  us  both  who  penned  it,  and  upon 
hat  occasion  it  was  penned.  David,  being  forced,  by  the  rage  of 
ul.  to  leave  his  eoiintrv,  sought  for  shelter  as  near  it  as  he  could, 
thi-  land  o!'  the  Philistines  ;  "there  it  was  soon  discovered  who  he 
was,  and  he  was  lirought  before  the  king,  who,  in  the  narrative, 
is  called  Achis/i,  his  proper  name,  here,  Abimdcch,  his  title;  and, 
lest  he  should  be  treated  as  a  spy,  or  one  that  came  thither  upon 
design,  he  feigned  himself  to  be  a  madman,  (such  there  have 
been  in  every  age,  that  even  by  idiots  men  might  be  taught  to  give 
God  Ihanhs  for  the  use  of  their  reason,)  that  Achish  might  dismiss 
him  as  a  contemptible  man,  rather  than  take  cognizance  of  him 
as  a  dangerous  man.  And  it  had  the  effect  he  desired ;  by  this 
stratagem  he  escaped  the  hand  that  otherwise  would  have  handled 
him  roughly.  Now,  1.  We  cannot  justify  David  in  this  dissimu- 
lation. It  ill  became  an  honest  man  to  feign  himself  to  be  what 
he  was  not,  and  a  man  of  honour  to  feign  himself  to  be  a  fool  and 
a  madman.  If,  in  sport,  we  mimic  those  who  have  not  so  good 
an  understanding  as  we  think  we  have,  we  forget  that  God  might 
have  made  their  case  our's.  2.  Yet  we  cannot  but  wonder  at  the 
composure  of  his  spirit,  and  how  far  he  was  from  any  change  of 
that,  when  he  changed  his  behaviour.  Even  when  he  was  in  that 
fright,  or  rather  in  that  danger  only,  his  heart  was  so  fixed,  trust- 
ing in  God,  that  even  then  he  penned  this  excellent  psalm,  which 
has  as  much  in  it  of  the  marks  of  a  calm  sedate  spirit  as  any 
psalm  in  all  the  book;  and  there  is  something  curious  too  in  the 
composition,  for  it  is  what  is  called  au  alphabetical  psalm,  (hat  is, 
a  psalm  in  which  every  verse  begins  with  each  letter  in  its  order, 
as  it  stands  in  the  Hebrew  alphabet.  Happy  they  who  can  thus 
keep  their  temper,  and  keep  their  graces  in  exercise,  even  when 
they  are  tempted  to  chancjc  their  behaviour. 
In  this  former  part  of  the  psalm, 

I.  David  engages  and  excites  himself  to  ])raise  God.  Though 
it  was  his  fault  that  he  changed  his  behaviour,  yet  it  was  God's 
mercy  that  he  escaped,  and  the  mercy  was  so  much  the  greater, 
in  that  (iod  did  not  deal  with  him  according  to  the  desert  of  his 
(hssimulalion,  and  we  must  in  every  thing  give  thanks.  He  re- 
solves, 1.  That  he  will  jiraiseGod  constantly;  I  will  hless  the  Lord 
et  all  tiiiirs,  upon  all  occasions.  He  resolves  to  keep  up  stated 
fimes  for  lliis  duty;  to  lay  hold  on  all  opportunities  for  it,  and  to 
renew  his  praises  upon  every  fresh  occurrence  that  furnished  him 
liith  matter.  If  we  hope  to  spend  our  eternity  in  praising  God,  it 
IS  fit  that  we  should  spend  as  much  as  may  be  of  our  time  in  this 
»vork.  2.  That  he  will  praise  him  openly;  His  praise  shall  con- 
tinually be  in  my  movth.  Thus  he  would  shew  how  forward  he 
was  to  own  his  obligations  to  the  mercy  of  God,  and  how  desirous 
to  make  others  also  sensible  of  their's.  3.  That  he  will  praise  him 
heartily  ;  "  My  soul  shall  make  her  boast  in  the  Lord,  in  my  rela- 


Praise. 


It 


tion  to  him,  my  intereat  in  him,  and  expectations  from  him." 
is  not  vain  glory  to  glory  in  the  Lord. 

II.  He  calls  upon  others  to  join  with  him  herein.  He  expects 
they  will;  (v.  2.)  "the  hnmble  shall  hear  therenf,  both  of  my 
deliverance  and  of  my  thankfulness,  and  be  glad  that  a  good  man 
has  so  much  favour  shewed  him,  and  a  good  God  so  much  honour 
done  him."  Those  have  most  comfort  in  God's  mercies,  both  to 
others  and  to  themselves,  that  are  humble,  and  have  the  least 
confidence  in  their  own  merit  and  sufficiency.  It  pleased  David 
to  think  that  God's  favours  to  him  would  rejoice  the  heart  of 
every  Israelite. 

Tiiree  things  he  would  have  us  all  to  concur  with  him  in. 
1.  In  great  and  high  thoughts  of  God,  which  we  should  express 
in  magnifying  him,  and  exalting  his  name,  v.  3.  We  cannot  make 
God  greater  or  higher  than  he  is;  but,  if  we  adore  him  as  infi- 
nitely great,  and  higher  than  the  highest,  he  is  pleased  to  reckon 
this  magnifying  and  exalting  him.  This  we  must  do  together. 
God's  praises  sound  best  in  concert,  for  so  we  praise  him  as  the 
angels  do  in  heaven.  They  that  share  in  God's  favour,  as  all  the 
saints  do,  should  concur  in  his  praises;  and  we  should  be  as 
desirous  of  the  assistance  of  our  friends  in  returning  thankii  for 
mercies,  as  in  praying  for  them. 

We  have  reason  to  join  in  thanksgiving  to  God, 
(1.)  For  his  readiness  to  hear  prayer,  which  all  the  saints  have 
had  the  comfort  of,  for  he  never  said  to  any  of  them,  Seek  ye  me, 
in  vain.  [1.]  David,  for  his  part,  will  give  it  under  his  hand, 
that  he  has  found  him  a  prayer-hearing  God  ;  (u.  4.)  "  I  sought 
the  Lord  in  my  distress,  entreated  his  favour,  begged  his  help, 
and  he  heard  me,  answered  my  request  immediately,  and  deli- 
vered nie  from  all  my  fears,  both  from  the  death  I  feared,  and 
from  the  disquietude  and  disturbance  produced  by  my  fear  of  it." 
The  former  he  does  by  his  providence  working  for  us,  the  latter 
by  his  grace  working  in  us,  to  silence  our  fears,  and  still  the 
tumult  of  the  spirits ;  this  latter  is  the  greater  mercy  of  the  two, 
'because  the  thinsr  we  fear  is  our  trouble  only  :  but  our  unbelieving 
distrustful  fear  of  it  is  our  sin;  nay,  it  is  often  more  our  torment 
too  than  the  thing  itself  would  be,  which  perhaps  would  only 
touch  the  bone  and  the  flesh,  while  the  fear  would  prey  upon  the 
spirits,  and  put  us  out  of  the  possession  of  our  own  soul.  David's 
prayers  helped  to  silence  his  fears;  having  sought  the  Lord,  and 
left  his  case  with  him,  he  could  with  great  composure  wait  the 
event.  "  But  David  was  a  great  and  eminent  man,  we  may  not 
expect  to  be  favoured  as  he  was ;  have  any  others  ever  experienced 
the  like  benefit  by  prayer?"  Yes,  [2.]  Many  beside  him  have 
looked  unto  God  by  failh  and  prayer,  and  have  been  lightened  by 
it,  V.  5.  It  has  wonderfully  revived  and  comforted  them ;  witness 
j  Hannah,  who,  when  she  had  prayed,  went  her  tcay,  and  did  eat, 
and  her  countenance  was  no  more  sad.  When  we  look  to  the 
world,  we  are  darkened,  we  are  perplexed,  and  at  a  loss;  but 
when  we  look  to  God,  from  him  we  have  the  light  both  of  direc- 
tion and  joy,  and  our  way  is  made  both  plain  and  pleasant.  These 
here  spoken  of,  that  looked  unto  God,  had  their  expectations 
raised,  and  the  event  did  not  frustrate  them,  their  faces  were  not 
ashamed  of  their  confidence.  But,  perhaps,  these  also  were 
persons  of  great  eminency,  like  David  himself,  and,  upon  thai 
account,  were  highly  favoured;  or  their  numbers  made  them  con- 
siderable; nay,  [3.]  This  poor  man  cried,  a  single  person,  meaj 
and  inconsiderable,  whom  no  man  looked  upon  with  any  respect 
or  looked  after  with  any  concern ;  yet  he  was  as  welcome  to  tli( 
throne  of  grace  as  David,  or  any  of  his  worthies;  the  Lord  heard 
him,  took  cognizance  of  his  case  and  of  his  prayers,  and  savd 
him  out  of  all  his  troubles,  v.G.  God  will  regard  the  prayer  cj 
the  destitute,   102. 17.      See  Isa.  57. 15. 

(2.)  For  the  ministration  of  the  good  angels  about  us  ;  (r.  7.) 
The  angel  of  the  Lord,  a  guard  of  angels,  (so  some,)  but  as  unani- 
mous in  their  service  as  if  they  were  but  one,  or  a  guardian  angel, 
encamps  round  about  them  that  fear  God,  as  the  life-guard  about 
the  prince,  and  delivers  them.  God  makes  use  of  the  aUend- 
ance  of  the  good  spirits  for  the  protection  of  his  people  from 
the  malice  and  power  of  evil  spirits ;  and  the  holy  angels  do  in 
more  good  offices,  every  day,  than  we  are  aware  of.     Though  in 


PSALMS.  XXXIV 


An  Exhorlation  to  fear  God. 


ilisrnily  iiiul  in  capacity  of  nature  they  are  very  much  superior  to 
us,  tliiHi^h  they  retain  their  ()riniitive  rectitude,  wiiich  we  have 
Wst,  though  thev  hine  constant  eniploymrnt  in  tiie  upper  world, 
the  cniplovnient  of  praisin;;'  God,  and  are  entitled  to  a  constant 
rest  and  bliss  there,  yet,  in  obedience  to  their  Maker,  and  in  love 
Id  those  that  bear  his  iniaoe,  lliey  condescend  to  minister  to  the 
cainls,  and  stand  up  for  them  against  the  powers  of  darkness; 
they  not  only  visit  them,  but  encamp  round  about  them,  acting 
for  their  good  as  reallv,  thoucli  not  as  sensiblv,  as  for  Jacobs, 
(Gen.  32. 1.)  and  Elisha's  2  Kings,  C.  17.  All"  the  glory  be  to 
the  God  of  the  angels. 

2.  He  wonld  have  us  to  join  with  him  in  kind  and  good  thoughts 
of  God ;  {v.  8.)  O  taste,  and  see,  that  the  Lord  is  good.  The 
goodness  of  God  includes  both  the  beauty  and  aniiableness  of  his 
being,  and  the  bounty  and  beneficence  of  his  providence  and 
grace;  and,  accordinglv,  (l.)We  must  taste  that  he  is  a  bountiful 
Benefactor,  relish  the  goodness  of  God  in  all  his  gifts  to  us,  and 
irckon  that  the  savour  and  sweetness  of  them.  Let  God's  good- 
ness be  rolled  under  the  tongue  as  a  sweet  morsel.  (2.)  We  must 
see  that  he  is  a  beautiful  Being,  and  delight  in  the  contemplation 
of  his  infinite  perfections.  By  taste  and  sight  we  both  make  dis- 
coveries, and  take  coniplacencv ;  taste,  and  see,  God's  goodness; 
l;ike  notice  of  it,  and  take  the  comfort  of  it,  1  Pet.  2.  3.  He  is 
gniul,  for  he  makes  all  those  trulv  blessed  that  trust  in  him;  let 
us,  tliciefore,  be  so  convinced  of  his  goodness,  as  thereby  to  be 
encouraged  in  the  worst  of  times  to  trust  in  him. 

y.  He  would  have  us  Join  with  him  in  a  resolution  to  seek  God 
and  serve  him,  and  continue  in  his  fear;  («.9.)  O  Jear  the  Lord, 
ye  his  siiints;  when  we  taste  and  see  that  he  is  good,  we  must  not 
forget  that  he  is  great,  and  greatly  to  be  feared;  nay,  even  his 
goodness  is  the  proper  object  of  a  filial  reverence  and  awe,  They 
shall fi'ar  the  Lord  and  his  goodness,  Hos.  3.  5.  Fear  the  Lord; 
worshij)  him,  and  make  conscience  of  your  duty  to  him  in  every 
thing;  not  fear  him  and  shun  him,  but  fear  him  and  seek  him, 
(('.  10.)  as  a  people  seek  unto  their  God;  apply  yourselves  to  him, 
and  portion  yourselves  in  him.  To  encourage  us  to  fear  God  and 
seek  him,  it  is  here  promised  that  those  that  do  so,  even  in  this 
wanting  world,  shall  tcant  no  good  thing.  Heb.  They  shall  not 
vant  all  good  things;  tliey  shall  so  have  of  all  good  things,  that 
they  s  lall  have  no  reason  to  complain  of  the  want  of  any.  As  to 
tlie  tilings  of  the  other  world,  they  shall  have  grace  sufficient  for 
the  support  of  the s])irilual  life,  2Cor.l2.  9.  Ps.84.11.  And  as 
to  this  life,  they  shall  have  what  is  necessary  to  the  support  of  it 
from  the  hand  of  God  ;  as  a  Father,  he  will  feed  them  with  food 
convenient;  what  further  comforts  they  desire,  they  shall  have, 
as  far  as  Infinite  Wisdom  sees  good,  and  what  they  want  in  one 
thing  shall  be  made  up  in  another.  What  God  denies  them,  he 
will  give  them  grace  to  be  content  without,  and  then  they  do  not 
want  it.  Dent.  3.  20.  Paul  had  all,  and  abounded,  because  he 
was  content,  Phil.  4.  11, 18.  Those  that  live  by  faith  in  God's 
all-sufficiencv,  want  nothing;  for  in  him  they  have  enough.  The 
young  lions  often  lack,  and  suffer  hunger;  and  they  that  live  upon 
common  providence,  as  the  lions  do,  shall  want  that  satisfaction 
which  thev  have  that  live  by  faith  in  the  promise.  Tliey  that 
trust  to  themselves,  and  think  their  own  hands  sufficient  for  them, 
shall  want,  for  bread  is  not  always  to  the  wise;  but  verily  they 
shall  he  fed  that  trust  in  God,  and  desire  to  be  at  his  finding. 
They  that  arc  ravenous,  and  prey  upon  all  about  them,  shall  want, 
but  the  7neek  shall  inherit  the  earth ;  they  shall  not  want,  who 
with  <puetness  work,  and  mind  their  own  business;  plain-hearted 
.'■icob  has  pottage  enough,  when  Esau,  the  cunning  hunter,  is 
I  ndy  to  perish  for  hunger. 

11.  Come,  ye  children,  hearken  unto  me:  I  will ; 
teach  you  the  fear  of  the  Lord.  12.  What  man 
is  he  that  desireth  life,  and  loveth  ma7iy  daj's,  that 
he  may  see  o:ood?  13.  Keep  thy  ton2;ue  from 
evil,  and  thy  lips  from  speaking  guile.  14.  Depart 
froiu  evil,  and  do  good ;  seek  peace,  and  pursue  it. 


15.  The  eyes  of  the  Lord  are  upon  the  righteous, 
and  his  ears  are  open  unto  their  cry.  10.  Tlie  face 
of  the  Lord  is  against  theiu  that  do  evil,  to  cut  off 
the  remembrance  of  tliem  from  the  earth.  17.  The 
righteous  cry,  and  the  Lord  hearelh,  and  deliverelh 
them  out  of  all  their  troubles.  18.  The  Lord  is 
nigh  unto  theiu  that  are  of  a  broken  heart;  and 
saveth  such  as  be  of  a  contrite  spirit.  19.  Many 
are  the  afflictions  of  the  righteous:  but  the  Lord 
delivereth  hiiu  out  of  them  all.  20.  He  keepetb 
all  his  bones:  not  one  of  theiu  is  broken.  21.  Evil 
shall  slay  the  wicked:  and  they  that  hate  the 
righteous  shall  be  desolate.  22.  The  Lord  re- 
deemeth  the  soul  of  his  servants:  and  none  of 
them  that  trust  in  him  shall  be  desolate. 

David,  in  this  latter  part  of  the  psalm,  undertakes  to  teach 
children;  though  a  man  of  war,  and  anointed  to  be  king,  he  did 
not  think  it  below  him;  though  now  he  had  his  head  so  full  of 
cares,  and  his  hands  of  business,  yet  he  could  find  iieart  and  time 
to  give  good  counsel  to  young  people,  from  his  own  experience. 
It  does  not  appear  that  he  had  now  any  children  of  his  own,  at 
least,  any  that  were  grown  up  to  a  capacity  of  being  taught;  but, 
by  divine  inspiration,  he  instructs  the  children  of  his  people. 
Those  that  were  in  years  would  not  to  be  taught  by  him,  though  he 
had  offered  them  his  service;  (32.  8.)  but  he  has  hopes  that  the 
tender  branches  will  be  more  easily  bent,  and  that  children  and 
young  people  will  be  more  tractable;  and  therefore  he  calls  to- 
gether a  congregation  of  them  ;  (i-.  11.)  "  Come,  ye  children,  thai 
are  now  in  your  learning  age,  and  are  now  to  lay  up  a  stock  ol 
knowledge  which  you  must  live  upon  ail  your  days;  ye  children, 
that  are  foolish  and  ignorant,  and  need  to  be  taught. '  Perhaps 
he  intends  especially  those  children  whose  parents  neglected  to 
instruct  and  catechise  them  ;  and  it  is  as  great  a  piece  of  charity  to 
put  those  children  to  school  whose  parents  are  not  in  a  capacity 
to  teach  them,  as  to  feed  those  children  whose  parents  have  not 
bread  for  them.  Obsene,  1.  What  he  expects  from  them  ; 
"  Hearken  unto  me,  leave  your  play,  lay  by  your  toys,  and  hear 
what  I  have  to  say  to  you  ;  not  only  give  me  the  hearing,  but 
observe  and  obey  me."  2.  What  he  undertakes  to  teach  them — 
The  Jear  of  the  Lord,  inclusive  of  all  the  duties  of  religion.  David 
was  a  famous  musician,  a  statesman,  a  soldier;  but  he  does  not 
say  to  the  children,  "  I  will  teach  you  to  play  on  the  harp,  or  to 
handle  the  sword  or  spear,  or  to  draw  the  bow ;  or,  I  h  ill  teach  you 
the  maxims  of  state-policy;"  but,  I  will  teach  you  the  fear  oj  the 
Lord,  which  is  better  llian  all  the  arts  and  sciences,  better  than 
all  burnt-offerings  and  sacrifices.  That  is  it  which  we  should  be 
solicitous  both  to  learn  ourselves,  and  to  teach  our  ciiildren. 

I.  He  supposes  that  we  all  aim  to  behappv;  (c.  12.)  What  man 
is  he  that  desireth  life?  that  is,  (as  it  follows,)  not  only  to  see 
many  days,  but  to  see  good  comfortable  days ;  non  est  virere,  sed 
valere,  vita — It  is  not  our  being,  but  onr  ivell-being ,  that  is  entitled 
to  the  name  of  life.  It  is  asked,  "Who  wishes  to  live  a  long  and 
pleasant  life?"  And  it  is  easily  answered.  Who  does  not?  Surely 
this  must  look  further  than  time  and  this  present  world  ;  for  man's 
life  on  earth,  at  best,  consists  but  of  few  days,  and  those  full  of 
trouble.  What  man  is  he  that  would  be  eternally  happy;  that 
would  see  many  days,  as  many  as  the  days  of  heaven  ;  that  would 
see  good  in  that  world  where  all  bliss  is  in  perfection,  without  the 
least  alloy ;  who  would  see  that  good  before  him  now,  by  faith  and 
hope,  and  enjoy  it  shortly  1  Who  would  ?  Alas,  very  few  have  that 
in  their  thoughts;  most  ask.  Who  will  shein  us  any  good?  But 
few  ask.  What  shall  we  do  to  inherit  eternal  life?  This  question 
implies  that  there  are  some  such. 

II.  He  prescribes  the  true  and  only  way  to  happiness,  both  in 
this  world  and  that  to  come.  v.  13, 14.  Weuld  we  pass  comfort- 
ably through  the  world,  and  out  of  the  world,  our  constant  care 


PSALMS,  XXXIV 


The  Privileges  of  the  Righteous. 


must  be  to  keep  a  gootl  conscience;  ami,  in  order  to  that,  1.  We 
must  learn  to  bridle  our  tongues,  and  be  careful  what  we  say; 
that  we  never  spciik  amiss,  to  God's  dishonour,  or  our  neighbour's 
))n'ju(licc;  Keep  I /ly  Inn  (/lie  from  coil  speakiii;/,  lying  and  slander- 
ing. vSo  great  a  wny  tlocs  Ihis  go  in  religion,  that,  if  any  offend 
not  in  word,  the  same  is  a  perfect  man;  and  so  little  a  way  does 
religion  go  williout  this,  that  it  is  said,  respecting  him  who  bridles 
not  his  tongue.  His  religion  is  vain.  2.  We  must  be  upright  and 
sincere  in  every  thing  we  say,  and  not  double-tongued;  our  words 
must  be  the  indications  of  our  minds;  our  lips  must  be  kept  from 
speaking  guile  either  to  God  or  man.  3.  We  must  leave  all  our 
sins,  and  resolve  we  will  have  no  more  to  do  with  them.  We  must 
depart  from  evil,  from  evil  works  and  evil  workers;  from  the  sins 
others  commit,  and  which  we  have  formerly  allowed  ourselves  in. 

4.  It  is  not  enough  not  to  do  hurt  in  the  world,  but  we  must  study 
to  be  useful,  and  live  to  some  purpose.  We  must  not  only  depart 
from  evil,  but  we  must  do  good ;  good  for  ourselves,  especially 
for  our  own  souls,  employing  them  well,  furnishing  them  with  a 
good  treasure,  and  filling  them  for  another  world ;  and,  as  we 
have  ability  and   opportunity,  we  must  do  good   to  others  also. 

5.  Because  nothing  is  more  contrary  to  that  love  which  never  fails, 
which  is  the  summary  both  of  law  and  gospel,  both  of  grace  and 
glory,  than  strife  and  contention,  which  bring  confusion  and  every 
evil  work ;  we  must  seek  ])eace  and  pursue  it ;  we  must  shew  a 
peaceable  disposition,  study  the  things  that  make  for  peace,  do 
nothing  to  break  the  peace,  and  to  make  mischief.  If  peace 
seem  to  flee  from  us,  we  must  pursue  it;  follmv  peace  rvit/i  all 
men,  spare  no  pains,  no  expense,  to  preserve  and  recover  peace, 
be  willing  to  deny  ourselves  a  great  deal,  both  in  honour  and 
interest,  for  peace-sake.  These  excellent  directions  in  the  way  to 
life  and  good,  are  transcribed  into  the  New  Testament,  and  made 
part  of  our  gospel-duty,  1  Pet.  3. 10, 11.  And  perhaps  David,  in 
warning  us  that  we  speak  no  guile,  reflects  upon  his  own  sin,  in 
changing  his  behaviour.  They  that  truly  repent  of  what  they  have 
done  amiss,  will  warn  others  to  take  heed  of  doing  likewise. 

III.  lie  enforces  these  directions  by  setting  before  us  the  happi- 
ness of  the  godly  in  the  love  and  favour  of  God,  and  the  miserable 
stale  of  the  wicked  under  his  displeasure.  Here  are  life  and  death, 
good  and  evil,  the  blessing  and  the  curse,  plainly  stated  before  us, 
that  we  may  choose  life,  and  live.     See  Isa.  3.  10,  11. 

1.  Woe  to  the  wicked,  it  shall  be  ill  with  them,  however  they 
may  bless  themselves  in  their  own  way. 

(1.)  God  is  against  them,  and  then  they  cannot  but  be  miser- 
able; sad  is  the  case  of  that  man  who,  by  his  sin,  has  made  his 
Maker  his  Enemy,  his  Destroyer.  The  face  of  the  Lord  is  against 
them  that  do  evil,  v. 16.  Sometimes  God  is  said  to  turn  his  face 
from  them,  (.Icr.  18. 17.)  because  they  have  forsaken  him;  here 
he  is  said  to  set  his  face  against  them,  because  they  have  fought 
against  him;  and,  most  certainly,  God  is  able  to  out-face  the  most 
proud  and  daring  sinners,  and  can  frown  ihcm  into  hell. 

(2.)jRiiin  is  before  them;  Ihis  will  follow,  of  course,  if  God  be 
against  them,  for  he  is  able  both  to  kill,  and  to  cast  into  hell. 
[1.]  The  land  of  the  living  shall  be  no  place  for  them  or  iheir's. 
VVhen  God  sets  his  face  against  them,  he  shall  not  only  cut  them 
off,  but  cut  off  the  remembrance  of  them ;  when  they  aR'  alive,  shall 
bury  them  in  obscurity,  when  they  are  dead,  shall  bury  them  in 
olilivion.  He  shall  root  out  their  posterity,  by  whom  they  would 
be  rcincmbered ;  he  shall  pour  disgrace  upon  their  achievements, 
whicli  they  gloried  in,  and  for  which  they  thought  they  shouhl 
have  been  remembered.  It  is  certain  that  there  is  no  lasting 
honour  l)ut  that  which  comes  from  God.  [2.]  There  shall  be  a 
sting  in  tluir  (loath;  Ei-il  shall  slag  the  wicked,  v.  21.  Their 
death  shall  be  miserable;  so  it  will  certainly  be,  though  they  die 
in  a  bed  of  down,  or  in  the  bed  of  honour.  "  Death,  to  them,  has 
a  curse  in  it,  and  is  the  king  of  terrors ;  to  them  it  is  evil,  only  evil. 
It  is  very  well  observed  by  Dr.  Hammond,  that  the  evil'here, 
which  slays  the  wicked,  is  the  same  word,  in  the  singular  number, 
that  is  used,  (v. 10.)  for  the  afflictions  of  the  righteous,  to  inti- 
mate that  godly  people  have  many  troubles ;  and  yet  they  do 
Ihem  no  hurl,  but  are  made  to  work  for  good  to  them,  for  God 
will  delivci  them  out  of  Ihera  all:  whereas,  wicked   people  have 


fewer  troubles;  fewer  evils  befall  them,  perhaps  but  one,  and  yei 
that  one  may  prove  their  utter  ruin.  One  trouble,  with  a  cursp 
in  it,  kills  and  slays,  and  does  execution ;  but  many,  with  a 
blessing  in  them,  are  harmless,  iiav,  gainful.  [3.]  Desolation  will 
be  their  everlasting  portion  ;  they  that  are  wicked  themselves,  often 
hate  the  righteous,  name  and  thing,  have  an  implacable  enmity 
to  them  and  their  righteousness;  but  they  shall  be  desolate,  shall 
be  condemned  as  guilty,  and  laid  waste  for  ever,  shall  be  for  ever 
forsaken  and  abandoned  of  God,  and  all  good  angels,  and  men; 
and  those  that  are  so  are  desolate  indeed. 

2.  Yet,  sag  to  the  righteous,  it  shall  be  wclltvith  them ;  all  good 
people  arc  under  God's  special  favour  and  protection.  We  are  here 
assured  of  that,  under  a  great  variety  of  instances  and  expressions. 

(1.)  God  takes  special  notice  of  good  people,  and  takes  notice 
who  have  their  eyes  ever  to  him,  and  who  make  conscience  of 
their  duty  to  him;  The  eyes  of  the  Lord  are  upon  the  righteous, 
(v.  15.)  to  direct  and  guide  them,  to  protect  and  keep  them. 
Parents  that  are  very  fond  of  a  child,  will  not  let  it  be  out  of 
their  sight;  none  of  God's  children  are  ever  from  under  his  eye, 
but  on  them  he  looks  with  a  singular  complacency,  as  well  as  with 
a  watchful  and  tender  concern. 

(2.)  They  are  sure  of  an  answer  of  peace  to  their  prayers.  AH 
God's  people  are  a  praying  people,  and  they  cry  in  prayer,  which 
denotes  great  importunity;  but  is  it  to  any  purpose?  Yes,  [l.]God 
takes  notice  of  what  we  say ;  {v.  17.)  They  cry,  and  the  Lord  hears 
them,  and  hears  them  so  as  to  make  it  appear  he  has  a  regard  to 
them.  His  ears  are  open  to  their  prayers,  to  receive  them  all,  and 
to  receive  them  readily  and  with  delight.  Though  he  has  been  a 
God  hearing  prayer,  ever  since  men  began  to  call  upon  the  name 
of  the  Lord,  yet  his  ear  is  not  heavy.  There  is  no  rhetoric,  no- 
thing charming,  in  a  cry,  yet  God  s  ears  are  open  to  it,  as  the 
lender  mother's  to  the  cry  of  her  sucking  child,  which  another 
would  take  no  notice  of;  The  righteous  cry,  and  the  Lord  heareth, 
V.  17.  This  intimates  that  it  is  the  constant  practice  of  good 
people,  when  they  are  in  distress,  to  cry  unto  God,  and  it  is  their 
constant  comfort  that  God  hears  them.  [2.]  He  not  only  takes 
notice  of  what  we  say,  but  is  ready  to  us  for  our  relief;  {v.  18.) 
He  is  nigh  to  them  that  are  of  a  broken  heart,  and  saves  them. 
Note,  First,  It  is  the  character  of  the  righteous,  whose  prayers 
God  will  hear,  that  they  are  of  a  broken  heart  and  a  contrite 
spirit,  that  is,  humbled  for  sin,  and  emptied  of  self ;  they  are  low 
in  their  own  eyes,  and  have  no  confidence  in  their  own  merit  and 
sufficiencv,  but  in  God  only.  Secondly,  Those  who  are  so  have 
God  nigh  unto  them,  to  comfort  and  support  them,  that  the  spirit 
may  not  be  broken,  more  than  is  meet,  lest  it  should  fail  before 
hitn.  See  Isa.  57. 15.  Though  God  is  high,  and  dwells  on  high, 
yet  he  is  near  to  those,  who,  being  of  a  contrite  spirit,  know  how 
to  value  his  favour,  and  will  save  Ihem  from  sinking  under  their 
burthens;   he  is  near  them  to  good  purpose. 

(3.)  They  are  taken  under  the  special  protection  of  the  divine 
government;  (i'.20.)  He  keepeth  all  his  bones;  not  only  his  soul, 
but  his  body;  not  only  his  body  in  general,  but  every  bone  in  it, 
not  our  of  litem  is  broken.  He  that  has  a  broken  heart,  shall  not 
have  a  broken  bone;  for  David  himself  had  found,  that,  when  he 
had  a  contrite  heart, the  broken  bones  tcere made  to  rejoice,  51.8, 17. 
One  would  not  expect  to  meet  with  any  thing  of  Christ  here,  and 
yet  this  scri|)turc  is  said  to  be  fulfilled  in  him,  (John,  19.  30.) 
when  the  soldiers  brake  the  legs  of  the  two  thieves  that  were 
crucified  wilh  him,  but  did  not  break  his,  they  being  under  the 
protection  of  this  ])romise,  as  well  as  of  the  the  type,  even  the 
paschal-lamb,  a  bone  of  him  shall  not  be  broken;  the  promises 
being  made  good  to  Christ,  through  him,  are  sure  lo  all  the  seed. 
It  does  not  follow  but  ihat  a  good  man  may  have  a  broken  bone; 
but,  by  the  watchful  providence  of  God  concerning  him,  it  is  often 
wonderfully  prevented,  and  the  preservation  of  his  bones  is  the 
ertect  of  this  promise;  if  he  have  a  broken  l)one,  sooner  or  later 
it  shall  be  made  whole,  at  furthest  at  the  resurrection,  when  that 
which  is  sown  in  weakness,  shall  be  raised  in  power. 

(4.) They  arc,  and  shall  be,  dernered  out  of  their  trnubles. 
[  1.]  It  is  sup))osed  that  they  have  lluir  share  of  crosses  in  this 
world,  perhaps  a  greater  share  than  ullicrs.     In  (be  world  they 


PSALMS,  XXXIV,  XXXV. 


Pelilions. 


muRl  have  tribulation,  that  lliey  may  be  conformed  both  to  the 
will  of  God,  and  to  the  example  of  Christ;  (c.  19.)  Many  are  the 
afflirtionsof  therightenus,  witness  Duvid  and  his  afflictions,  132. 1. 
There  are  those  that  hate  them,  (y.  21.)  and  they  are  <(mtinually 
aiming'  to  do  tliem  a  mischief;  their  God  loves  them,  and  there- 
fore corrects  them,  so  that,  between  the  mercy  of  Heaven,  and  the 
malice  of  hell,  the  afflictions  of  the  righteous  must  needs  he  many. 
[2.]  God  has  engaged  for  their  deliverance  ami  salvation;  lie 
delivers  them  out  of  their  Ironblrs;  (('.17,  19.)  he  saves  them, 
(r.  18.)  so  that,  though  they  may  fall  into  tnmhle,  it  shall  not  be 
their  ruin.  This  promise  of  their  deliverance  is  explained,  ?'.  22. 
Whatever  troubles  befall  them.  First,  They  shall  not  hurt  their 
better  part.  The  Lord  redeeinet!i  the  soul  of  his  serranls  from  the 
power  of  the  grave,  (49.15.)  and  from  the  sting  of  every  affliction. 
He  keeps  them  from  sinning  in  their  troubles,  which  is  the  only 
thing  that  would  do  them  a  mischief,  and  keeps  (hem  from 
despair,  and  from  being  put  out  of  the  possession  of  their  own 
souls.  Secondly,  They  shall  not  hinder  their  everlasting  bliss; 
none  of  them  that  trust  in  him  shall  be  desolate;  they  shall  not  be 
comfortless,  for  they  shall  not  be  cut  off  from  their  communion 
witli  God.  No  man  is  desolate,  but  he  whom  God  has  forsaken, 
nor  is  any  man  undone  till  he  is  in  hell.  Those  that  are  God's 
faithful  servants,  that  make  it  their  care  to  please  him,  and  their 
business  to  honour  him,  and,  in  doing  so,  trust  him  to  protect  and 
reward  them,  and,  with  good  thoughts  of  him,  refer  themselves 
to  him.  have  reason  to  be  easy,  whatever  befalls  them,  for  they 
are  safe,  and  shall  be  happy. 

In  singing  these  verses,  let  us  be  confirmed  in  the  choice  we 
have  made  of  the  ways  of  God ;  let  us  be  quickened  in  his  ser- 
vice, and  greatly  encouraged  by  the  assurances  he  has  given  of 
the  particular  care  he  takes  of  all  those  that  faithfully  adhere  to 
him. 

PSALM  XXXV. 

Paviil,  in  this  psalm,  appeals  to  the  righteous  Judge  of  heaven  and  earth,  against 
his  enemies,  that  hated  and  persecuted  him.  It  is  supposed  that  Saul  and  his 
party  are  the  persons  he  means,  fur  with  them  he  had  the  greatest  struggles. 
I.  llf  complains  to  God  of  the  injuries  they  did  him ;  they  strove  with  him, 
fought  agninst  him,  {v.  I.)  persecuted  him,  (v.  3.)  sought  his  ruin,  (v.  4,  7.) 
accused  him  falsely,  (r.  11.)  abused  him  basely,  (r.  15,  16.)  and  all  his 
friends,  (c.  20.)  and  trinmplied  over  him,  u.  21,  25,  20.  //.  He  pleads  his 
own  innocency.  that  he  never  gave  them  any  provocation,  (i'.7,  19.)  but,  on  the 
contrary,  had  studied  to  oblige  them,  r.  12.  .14.  ///.  He  prays  to  God  to 
protect  and  deliver  him;  and  appear  for  him;  (v.\,  2.)  to  comfort  him; 
(U.S.)  to  be  nigh  to  him,  and  rescue  him;  (e.  17,  22.)  to  plead  his  cause; 
(r.  '23,  24.)  to  defeat  all  the  designs  of  hh  enemies  against  him;  (t).  3,  4.) 
to  dhappoint  their  erpeetalinns  of  his  fall ;  (c.  19, 25,  26.)  and,  lastly,  to 
countenance  all  his  friends,  and  encourage  them,  v.  27.  IV.  lie  prophesies 
the  destruction  of  his  persecutors,  i'.4..6,  8.  V.  He  pro)n).<)cs  himself  that 
he  shall  yet  see  better  days;  (c.  9,  10.)  and  promises  God  that  he  will  then 
attend  him  icitk  his  praises,  r.  18,28.  In  singing  this  psalm,  and  praying 
over  it,  tee  must  take  heed  of  applying  it  to  any  little  peevish  quarrels  and 
eumiiies  of  our  own,  and  of  e.rpressing  by  it  any  uncharitable  revengeful 
resentments  of  injuries  done  to  us  ;  for  Christ  has  taught  us  to  forgive  our 
enetnies.  and  not  to  pray  against  them,  but  to  pray  for  them,  as  he  did ;  but, 
1 .  iVe  may  comfort  ourselves  ivith  the  lestiowny  of  ouv  consciences,  concerning 
our  innoeency,  with  reference  to  those  that  are  any  way  injurious  to  us,  and 
with  hopes  that  God  will,  in  his  own  tray,  and  time,  right  us,  and,  in  the  mean 
time,  support  us.  2.  We  ou::ht  to  apjtiy  it  to  the  public  enemies  of  Christ,  and 
his  li'int^dom,  typified  by  Duvid  and  his  kingdom,  to  resent  the  indignities  done 
to  Christ  s  honour,  to  pray  to  God  to  plead  the  just  and  injured  cause  of 
Chvi^iiiDiily  and  serious  godliness,  and  to  believe  that  God  ivill,  in  due  time, 
glorify  his  ou-n  7iame  in  the  ruin  of  all  the  irreconcilable  enemies  of  his  church, 
that  will  not  repent,  to  give  him  glory. 

A  Psalm  of  David. 

I.T3LEAD  my  cause,  O  Lord,  with  them  that 
X^  strive  with  me :  fii^ht  ajiainst  them  tluit  flight 
against  me.  2.  Take  hold  of  shield  and  buckler, 
and  stand  up  for  mine  help.  3.  Draw  out  also  the 
spear,  and  stop  the  way  against  them  that  perse- 
cute me:  say  unto  my  soul,  I  am  thy  salvation. 
4.  Let  them  be  confounded  and  put  to  shame  that 
seek  after  my  soul :  let  them  be  turned  back  and 

vo:,.   I.  S3 


brought  to  confusion  lluit  devise  my  hurt.  5.  Let 
them  be  as  chaff  before  Ihc  \\ind:  and  let  the 
angel  of  tiio  Loud  chase  tliem.  G.  Let  their  way 
be  dark  and  slippery:  and  let  the  angel  of  the 
Lord  persecute  tliem.  7.  I'or  without  cause  have 
they  hid  for  me  their  net  in  a  pit,  iviiich  without 
cause  they  have  digged  for  my  soul.  8.  Let 
destruction  come  ujion  him  at  unawares;  and  let 
his  net  that  he  hath  iiid  catch  himself;  into  that 
very  destruction  let  him  fall.  9.  And  my  soul 
shall  be  joyful  in  the  Lord;  it  shall  rejoice  in  his 
salvation.  10.  All  my  bones  shall  say.  Loud, 
who  is  like  unto  thee,  which  deliverest  the  poor 
from  him  that  is  too  strong  for  him,  yea,  the  poor 
and  the  needy  from  him  that  spoilelh  him? 

In  these  verses,  we  have, 

I.  David's  representation  of  his  case  to  God,  setting  forth  the 
restless  rage  and  malice  of  his  persecutors ;  he  was  God's  servant, 
expressly   appointed   by  him   to  be   what   he  was,   followed    his 
guidance,  and  aimed  at  his  glory  in  the  way  of   duty,  had   lived 
(as  St.  Paul  speaks)  in  all  good  conscience  before  God  unto  this 
day;  and  yet  there  were  those  that  strove  with  him,  that  did  their 
utmost  to  oppose  his  advancement,  and  made  all  the  interest  they 
could   against  him;    they  fought  against  him,    (u.  1.)    not   only 
undermined    him  closely  and   secretly,    but  openly  avowed   their 
opposition  to  him,  and  set  themselves  to  do  him  all  the  mischief 
they  could.      They  persecuted  him  with   an   unwearied   enmity, 
sought  after  his  soul,  {v.  4.)  that  is,  his  life,  no  less  would  satisfy 
their  bloody  minds ;  they  aimed  to  disquiet  his  spirit,  and  put  that 
mto  disorder;   nor  was  it  a  sudden  passion  against  him  that  they 
harboured,  but  inveterate  malice;  they  devised  his  hurt,  laid  their 
heads  together,  and  set  their  wits  on  work,  not  only  to  do  him  a 
mischief,  but  to    find  out  ways  and  means  to  ruin  him.     They 
treated  him,  who  was  the  greatest  blessing  of  his  country,  as  if  he 
had  been  the  curse  and  plague  of  it ;  they  hunted  him  as  a  danger- 
ous beast  of  prey,  they  digged  a  pit  for  him,  and  laid  a  net  in  it, 
that  they  might  have  him  at  their  mercy,  v.  7.     They  took  a  great 
deal  of  pains  in  persecuting  him,  for  they  digged  a  pit,  (7. 15.)  and 
very  close  and  crafty  they  were  in  carrying  on  their  designs;   the 
old  serpent  taught  them  subtlety,  they  hid   their  net  from  David 
and  his  friends;  but  in  vain,  for  they  could  not  hide  it  fron)  God. 
And,  lastly,  he  found   himself  an  unequal  match   for  them.      His 
enemy,  especially  Saul,  was  too  strong  lor  him,  {v.  10.)  for  he  had 
the  army  at  his  command,  and  assumed  to  himself  the  sole  power 
of  making  laws  and   giving  judgment,  attainted  and   condemned 
whom  he  pleased,  carried  not  a  sceptre,  but  a  Javelin,  in  his  hand, 
to  cast  at  any  man  that  stood  in  his  way  ;  such  was  the  manner  of 
the  king,  ami   all  about  him  were  compelled   to  do  as  he  bade 
them,  right  or  wrong.     The  king's  word  is  a  law,  and  every  thing 
must  be  carried  with   a   high  hard;  he  has  fields,  and  vineyards, 
and   ))referiiients,    at  his  disposal,  1  Sam.  22.  7.     But   David   is 
poor  and  needy,  has  nothing  to  make  friends  with,  and  therefore 
has  none  to  take  his  part,  but  men  (as  we  say)  of  broken  fortunes; 
( 1  Sam.  22.  2.)  and  therefore  no  marvel  that  Saul  spoiled  him  of 
what  little  he  had  got,  and  the  interest  he  had  made.     If  the  kings 
of  the  earth   set  themselves  against   the  Lord  and  his  Anointed, 
who  can  contend  with  them?     Note,  It    is   no  new  thing  for  the 
most  righteous  men,  and  the  most   righteous  cause,  to   meet  with 
many   mighty  and   malicious  enemies:  Christ  himself   is  striven 
with,  and  fought  against,  and  war  made  upon  the  holy  seed;  and 
we  are  not  to  marvel  at  the  matter,  it  is  a  fruit  of  the  old  enmity 
in  the  seed  of  the  scrjient,  against  the  seed  of  tlie  woman. 

II.  His  appeal  to  God  concerning  his  Integrity,  and  the  justice 
of  his  cause.  If  a  fellow-subject  had  wronged  him,  he  might  have 
appealed  to  his  prince,  as  St.  Paul  did  to  Cie.'iar;  but  when  his 
prince  wronged  him,  he  appealed  to  his  Ciod,  who  is  Prince  and 


P8Ai.,M8,  XXXV. 


Petitions. 


Judge  of  tile  kings  of  ihe  earth  ;  Plead  my  cmtsf,  O  Lord,  v.  I. 
Note,  A  righteous  cause  may,  with  the  greatest  satisiatlion  imagin- 
able, be  laid  l>cf(iie  a  righteous  God,  and  referred  to  liim  to  give 
judgment  upon  it ;  for  he  }>erfecliy  knows  llie  merits  of  it,  holds 
the  balance  exactly  even,  and  with  him  there  is  no  respect  of  per- 
«ons.  God  knew  that  ihey  were,  without  cause,  his  enemies,  and 
that  tliey  had,  without  cause,  digged  pits  for  him,  v.  7.  Note,  It 
will  be  a  comfort  to  us,  when  men  do  us  wrong,  if  our  consciences 
can  witness  for  us,  that  we  have  never  done  them  any.  It  was  so 
to  St.  Paul;  (Acts,  25.  10.)  To  the  Jews  have  I  done  no  wrong. 
We  are  apt  to  justify  our  uneasiness  at  the  injuries  men  do  us  by 
this,  Tliaf  we  never  gave  them  any  cause  to  u^^e  us  so ;  whereas 
Ihis  should,  more  than  anv  thing,  make  us  easy,  for  then  we  may 
the  more  confidently  expect  that  God  will  plead  our  cause. 

A\.  His  prayer  to  God  to  manifest  himself  both  for  him,  and  to 
dim,  in  this  trial.  1.  For  him;  he  prays  that  God  would  fight 
'Against  his  enemies,  so  as  to  disable  them  to  hurt  him,  and  defeat 
their  designs  against  him;  (d.1.)  that  he  would  take  hold  of  sliiekl 
and  buckler,  for  the  Lord  is  a  Man  of  war,  (Exod.  15.  3.)  nnd 
that  he  woidd  stand  up  for  his  help,  (v.  2.)  for  he  had  few  that 
would  stand  up  for  him,  and  if  he  had  ever  so  many,  tliey  would 
stand  him  in  no  stead  without  God  :  lie  [irays  that  God  would  slo)i 
their  wav,  that  Ihey  might  not  overtake  him  when  he  fled  from 
them  :  this  prayer  we  may  put  up  against  our  persecutors,  that  God 
would  restrain  them,  and  stop  their  way.  2.  To  him;  "  Sat/ unto 
my  soul,  J  am  thy  salvation;  let  me  have  inward  comfort  under 
all  these  outward  troubles,  to  support  my  soul  which  they  strike  at. 
Let  God  be  my  salvation,  not  only  my  Saviour  out  of  my  present 
troubles,  but  my  everlasting  Bliss ;  let  me  have  that  salvation  not 
only  which  he  is  the  Author  of,  but  which  consists  in  his  favour. 
And  let  nie  know  it;  let  me  have  the  comfortable  assurance  of  it 
in  my  own  breast."  If  God,  by  his  Spirit,  witness  to  our  s|)irits, 
that  he  is  our  salvation,  we  have  enough,  we  need  desire  no  more, 
to  make  us  happy;  and  this  is  a  powerful  support  when  men  )icr- 
necute  us.     If  God  be  our  Friend,  no  matter  who  is  our  enemy. 

IV.  His  prospect  of  the  destruction  of  his  enemies,  which  he 
prays  for,  not  in  malice  or  revenge ;  we  find  how  patiently  he  bore 
Shimei's  curses.  So  let  him  curse,  for  the  Lord  has  bidden  him ;  and 
we  cannot  suppose  that  he,  that  was  so  meek  in  his  conversation, 
should  give  vent  to  any  intemperate  heat  or  passion  in  his  devo- 
tion ;  but,  by  the  spirit  of  prophecy,  he  foretells  the  just  judgments 
uS  God,  that  would  come  upon  them  for  their  great  wickedness, 
their  malice,  cruelty,  and  perfidiousness,  and  especially  their  en- 
mity to  the  counsels  of  God,  the  interests  of  religion,  and  that 
reformation  which  they  knew  David,  if  ever  he  had  pov^er  in  his 
hand,  would  be  an  instrument  of.  They  seemed  to  be  hardened 
in  their  sins,  and  to  be  of  the  number  of  those  who  have  sinned 
unto  death,  and  are  not  to  be  prayed  for,  Jer.  7.  16. — 11.  14. — 
14. 11.  1  John,  5. 10.  As  for  Saul  himself,  David,  it  is  probable, 
knew  that  God  had  rejected  him,  and  had  forbidden  Samuel  to 
mourn  for  him,  1  Sam.  16.  1.  And  these  predictions  look  further, 
and  read  the  doom  of  the  enemies  of  Christ  and  his  kingdom,  as 
appears  by  com|)aring  Rom.  11.  0, 10. 

He  here  pravs,  1.  Against  his  many  enemies;  (v. 4.. 6.)  Let 
them  be  confounded,  Sfc.  Or,  as  Dr.  Hammond  reads  it.  They  shall 
be  confounded,  they  shall  be  turned  bach.  This  may  be  taken  as  a 
prayer  for  their  repentance,  for  all  penitents  are  put  to  shame  for 
Iheir  sins,  and  turned  back  from  them  ;  or,  if  they  were  not  brought 
to  repentance,  that  thev  might  be  defeated  and  disapjiointed  in  their 
designs  against  him,  and  so  put  to  shame.  But  though  they  should, 
in  some  deg-ce,  jirevail,  yet  he  foresees  tliat  it  would  be  to  their 
jwn  ruin  at  last;  they  sliall  he  as  chaff  before  llie  wind,  so  unable 
frill  wicked  men  be  to  sinnd  before  the  judgments  of  God,  and  so 
certainly  will  they  be  driven  away  by  them,  \.  4.  Their  way  shall 
be  dark  and  slippery,  da  rlincss  and  slipperiness ;  (so  the  margin  reads 
It ;)  the  way  of  sinners  is  so,  for  they  walk  in  darkness,  and  in  con- 
tinual clanger  of  falling  into  sin,  into  hell;  and  it  will  prove  so  at 
last,  for  their  foot  shall  slide  in  due  lime,  Deut.  32.  35.  But  this  is 
not  the  worst  of  it;  even  chaff  before  Ihe  wind,  may  perhaps  be 
stopped,  and  find  a  jilare  of  rest,  and  though  the  way  be  dark  and 
tUppery,  it  is  possible  that  a  man  may  keep  his  footing;  but  it  is 


here  foretold  that  the  angel  of  the  Lord  shall  diase  them,  (v.  5.) 
so  tlat  Ihey  shall  find  no  rest;  shall  persecute  them,  (v. 6.)  so 
that  they  cannot  possibly  escape  the  pit  of  destruction.  As  God's 
angels  encamp  about  them  that  fear  him,  so  they  encamp  against 
them  that  fight  against  him.  They  are  the  ministers  of  his  justice, 
as  well  as  of  his  mercy.  Those  that  make  G(,d  their  Enemy  make 
all  the  holy  angels  llieir  enemies.  2.  He  prays  against  iiis  om; 
mighty  enemy  ;  {v.  8.)  Let  destruction  come  upon  him.  It  is 
probable  that  lie  means  Saul,  who  laid  snares  for  him,  and  aimed 
at  his  destruction.  David  vowed  that  his  baud  should  not  be  upon 
him,  he  would  not  be  judge  in  his  own  cause;  but,  at  the  same 
time,  he  foretold  that  the  Lord  votild  smile  him,  (1  Sam.  26. 10.^ 
and  here,  that  the  net  he  had  hid  should  catch  himself,  and  into 
that  very  destruction  he  should  Jail;  which  was  remarkably 
fulfilled  in  the  ruin  of  Saul,  for  he  had  laid  a  plot  to  make 
T>a\i(\  fall  by  the  hand  of  the  Philistines,  (1  Sam.  18.  25.)  that 
was  the  net  which  he  liid  for  him,  under  ])ietence  of  doing  Iiimi 
honour,  and  in  that  very  net  was  he  himself  taken,  for  he  fell  by 
(he  hatui  of  the  Philistines,  when  his  day  came  to  fall. 

V.  His  prospect  of  his  own  deliverance,  which,  having  cojiiniiltfd 
his  cause  to  God,  he  did  not  doubt  of,  v. 9,  10.  1.  He  li(i|icd  that 
he  should  have  the  comfort  of  it;  "  My  soul  shall  be  joyful,  not  in 
mine  own  ease  and  safety,  but  in  the  Lord,  and  in  his  fa^oul■,  in 
his  promise,  and  in  his  salvation,  according  to  the  promise. '  Joy 
in  God,  and  in  his  salvation,  is  the  only  true  solid  satisfying  joy. 
They  whose  souls  a'c  sorrowful  in  the  Lord,  who  sow  in  tears,  ajid 
sorrow  after  a  godl\  ort,  need  not  question  but  that  in  due  time 
their  souls  shall  be  joyful  in  the  Lord,  for  gladness  is  sown  for 
them,  and  they  shall  at  last  enterinto  ihe  joy  of  their  Lord.  2.  He 
promised  that  then  God  should  have  the  glory  of  it ;  (v.  10.)  All  my 
bones  shall  say.  Lord,  uho  is  like  nnto  thee?  (1.)  He  will  praiseGod 
with  the  whole  man,  with  all  that  is  within  him,  and  with  all  the 
strength  and  vigour  of  his  soul,  intimated  by  his  bones,  which  are 
within  the  body,  and  are  l1ie  strength  of  it.  (2.)  He  will  praise 
him  as  one  of  peerless  and  unparalleled  perfection;  we  cannot  ex- 
press  how  great  and  good  God  is,  and  therefore  must  ])raise  him 
by  acknowledging  him  to  be  a  none-such;  Lord,  who  is  like  unto 
thee?  No  such  Patron  of  oppressed  innocency,  no  such  Puiiisher 
of  triumphant  tyranny.  The  formation  of  our  bones  so  wonder- 
fully, so  curiously,  (Eccl.11.5.  Ps.l39. 10.)  the  serviceablencss 
of  our  bones,  and  ihe  preservation  of  them,  and  especially  the 
life  which,  at  the  resurrection,  shall  be  breathed  upon  the  dry 
bones,  and  make  them  flourish  as  an  herb,  oblige  every  bone  in 
our  bodies,  if  it  could  speak,  to  say,  Zoi-d,  who  is  like  nnto  thee  ? 
and  willingly  to  undergo  any  services  or  sufferings  for  him. 

11.  False  witnesses  did  rise  up:  they  laid  to 
my  charge  things  that  I  knew  not.  12.  They 
rewarded  me  evil  for  good,  to  the  spoiling  of  my 
soul.  13.  But  as  for  me,  when  they  were  sick,  my 
clothing  ivas  sackcloth:  I  humbled  my  soul  with 
fasting ;  and  my  prayer  returned  into  mine  own 
bosom.  14.  I  behaved  myself  as  though  he  hcd 
been  my  friend  or  brother:  I  bowed  down  heavily, 
as  one  that  mourneth ybr /^^5  mother.  15.  But  in 
mine  adversity  they  rejoiced,  and  gathered 
themselves  together;  yea,  the  abjects  gathered 
themselves  together  against  me,  and  I  knew  it 
not;  they  did  ieax  me,  and  ceased  not:  It).  With 
hypocritical  mockers  in  feasts,  they  gnashed  upon 
me  with  their  teeth. 

Two  very  wicked  things  David  here  lays  to  the  charge  of  his 
enemies,  to  make  good  his  appeal  to  God  against  them;  i)eijuiy 
and  ingratitude. 

I.  Perjury,  v.  11.  When  Saul  would  have  David  attainted  of 
treason,  in  order  to  his  being  outlawed,  perhaps  he  did  it  wilh  the 
formalities  of  a  legal  prosecution,  yndiurd  witucssis  which  swore 


PSALMS,  XXXV. 


Sorrowful  Complaints. 


some  treasoiialjle  words  or  overt-ads  against  him,  and  lie  being  not 
p;c<cnt  to  clear  himself,  (or  if  he  had,  it  had  been  all  one,)  Saul 
a<l judged  liim  a  traitor;  this  be  complains  of  here  as  the  highest 
jiitce  <il  injustice  imaginable  ;  false  u-ilnesrtcs  did  7isi-  vp,  who 
would  swear  anv  thing;  tlinj  laid  to  my  charye  things  tltat  I  hncw 
not,  nor  ever  Ihought  of.  See  how  much  the  honoure,  estates, 
liberties,  and  lives,  even  of  liie  best  men,  lie  at  the  mercv  of  tile 
worst,  against  whose  false  oaths  innoceiicy  itself  is  no  fence  ;  and 
what  reason  we  have  to  acknowledge,  with  thankfnhiess,  the 
hold  God  has  of  the  consciences  even  of  bad  men,  to  which  it  is 
owing,  that  (here  is  not  more  mischief  done  that  way  than  is. 
This  instance  of  the  wrong  done  to  David  was  typical,  antl  had 
its  acconi|)lishment  in  the  Son  of  David,  against  whom  false  wit- 
nesses did  arise,  Matth.  "20.  (SO.  If  we  be  at  anytime  charged 
»\itli  what  we  are  innocent  of,  let  us  not  think  it  strange,  as  though 
some  new  thing  hap])ened  to  us;  so  persecuted  they  the  prophets, 
even  I  he  great  Prophet. 

II.  Ingratitude.  Call  a  man  ungrateful,  and  you  can  c'all  him 
no  worse;  this  was  the  character  of  David's  enemies;  (i'.  12.) 
T/'ic)/  lewaidcd  mc  evil  for  good.  A  great  deal  of  good  service  he 
liad  done  to  his  king,  witness  his  harp,  witness  Goliath's  sword, 
witness  the  foreskins  of  the  Philistines;  and  yet  his  king  vowed 
liis  death,  and  he  can  no  longer  dwell  in  his  country.  This  is  fo 
till'  spoiling  of  his  soul;  this  base  unkind  usage  robs  him  of  his 
comfort,  and  cuts  him  to  the  heart,  more  than  any  thing  else. 

Nay,  he  had  not  only  deserved  well  of  the  public,  but  of  those 
parlicuUir  persons  that  were  now  most  bitter  against  him.  Pro- 
liablv,  it  was  then  well  known  whom  he  meant,  it  may  be  Saul 
Iiimsrif  for  one,  whom  he  was  sent  for  to  attend  upon,  when  he 
was  melancholv  and  ill,  and  to  whom  he  was  serviceable  to  drive 
away  the  evil  spirit,  not  with  his  harp,  but  with  his  prayers  ;  to 
others  of  the  courtiers,  it  is  likely,  he  had  shewed  his  respect, 
while  he  li\ed  at  court,  who  now  were,  of  all  others,  most  abusive 
to  him.  Herein  he  was  a  type  of  Christ,  to  whom  this  wicked 
world  w as  very  ungrateful ;  ( John,  10.  32.)  Many  good  works 
have  I  shelved  you  from  my  Father;  for  which  of  those  do  yon 
s/o»e  mc?     David  here  shews, 

1.  How  tenderly,  and  with  what  a  cordial  affection,  he  had 
carried  it  toward  them  in  their  afflictions;  (i'.  13, 14.)  They  were 
sick.  Note,  Even  the  palaces  and  courts  of  princes  are  not  exempt 
from  the  jurisdiction  of  death,  and  the  visitation  of  sickness.  Now, 
when  these  people  were  sick,  (1.)  David  mourned  for  them,  and 
sympathized  with  them  in  their  grief.  They  were  not  related  to 
him,  he  was  under  no  obligations  to  them,  he  would  lose  nothing 
by  Iheir  death,  but  perhaps  be  a  gainer  by  it ;  and  yet  he  behaved 
himself  as  though  they  had  been  his  nearest  relations,  purely  from 
a  principle  of  compassion  and  humanity.  David  was  a  man  of  war, 
and  of  a  bold  stout  spirit,  and  yet  was  thus  susceptible  of  the  im- 
pressions of  sympathy,  forgot  the  bravery  of  the  hero,  and  seemed 
wholly  made  up  of  love  and  pity ;  it  was  a  rare  composition  of 
hardiness  and  tenderness,  courage  and  compassion,  ill  the  same 
breast.  Observe,  He  took  on  as  for  a  brother  or  mother,  which 
intimates  that  it  is  our  duty,  and  well  becomes  us,  to  lay  to  heart 
Ihe  sickness,  and  sorrow,  and  death,  of  our  near  relations.  Those 
that  do  not,  are  justly  stigmatized  as  without  natural  affection. 
(2.)  He  prayed  for  them;  he  discovered  not  only  the  tender 
affection  of  a  man,  but  the  pious  affection  of  a  saint.  He  was  con- 
cerned for  their  precious  souls,  and  since  he  could  not  otherwise  be 
helpfid  to  them,  he  helped  them  with  his  prayers  to  God  for 
mercy  and  grace ;  and  the  prayers  of  one  who  had  so  great  an 
interest  in  heaven,  were  of  more  value  than  perhaps  they  knew 
and  considered.  With  his  prayers  he  joined  humiliation  and  self- 
affliction  ;  both  in  his  diet,  he  fasted,  at  least,  from  pleasant  bread, 
and  in  his  dress,  he  clothed  himself  with  sackcloth,  thus  expressing 
his  grief,  n  --t  only  for  their  affliction,  but  for  their  sin ;  for  this  was 
the  guist  and  practice  of  a  penitent.  We  ought  to  mourn  for  the  sins 
of  those  that  do  not  mourn  for  them  themselves.  His  fasting  also 
put  an  edge  upon  his  praying,  and  was  an  expression  of  the  fervour 
of  it;  he  was  so  intent  in  his  devotions,  that  he  had  no  appetite 
to  meat,  nor  would  allow  himself  time  for  eatine:  "  My  prayer 
returned  into  mine  oton  bosom ;  I  had  the  comfort  of  l:ii\in;r  Hnr.c  my 


duty,  and  of  having  approved  myself  a  loving  neighbour,  though  I 
could  not  thereby  win  upon  them,  nor  make  them  my  friends." 
We  shall  not  lose  by  the  good  offices  we  have  done  to  any,  how 
ungrateful  soever  they  are,  for  our  rejoicing  will  be  this,  the 
tcslimnny  of  our  conscience. 

2.  How  basely  and  insolently,  and  with  what  a  brutish  enmity, 
and  worse  than  brutish,  they  had  carried  it  toward  him  ;  (v.  15, 16.) 
In  mine  adversity,  they  rejoiced.  When  he  fell  under  the  frowns 
of  Saul,  was  banished  the  court,  and  persecuted  as  a  criminal, 
they  were  pleased,  were  glad  at  his  calamities,  and  got  together 
in  their  drunken  clubs,  to  make  themselves  and  one  another 
merry  with  the  disgrace  of  this  great  favourite.  W  ell  misht  he  call 
them  abjects,  for  nothing  could  be  more  vile  and  sordid,  than  to 
triumph  in  the  fall  of  %  man  of  such  unstained  honour,  and  con- 
summate vinue.  But  this  was  not  all;  (1.)  They  tore  him,  rent 
his  good  name  without  mercy,  said  all  the  ill  they  could  of  him, 
and  fastened  upon  him  all  the  reproach  their  cursed  wit  and  malice 
could  reach  to.  (2.)  They  gnashed  vpon  him  with  their  teeth; 
they  never  spoke  of  him  but  with  the  greatest  indignation  imagin- 
able, as  those  that  would  have  eaten  him  up,  if  they  could. 
David  was  the  fool  in  the  play,  and  his  disappointment  all  the 
table-talk  of  the  hypocritical  mockers  at  feasts,  it  was  the  song 
of  the  drunkards,  the  comedians,  who  may  fitly  be  called  hypo- 
critical mockers,  (for  what  does  a  hypocrite  signify,  but  a  stage- 
player?)  and  whose  comedies,  it  is  likely,  were  acted  at  feasts  and 
balls,  chose  David  for  their  subject,  bantered  and  abused  him, 
while  the  auditory,  in  token  of  their  agreement  with  the  plot, 
hummed,  and  gnashed  upon  him  tvith  their  teeth ;  such  has  often 
been  the  hard  fate  of  the  best  of  men.  The  apostles  were  made 
a  spectacle  to  the  world.  David  was  looked  upon  with  ill-will, 
for  no  other  reason,  than  because  he  was  caressed  by  the  people. 
It  is  a  vexation  of  spirit  which  attends  even  a  right  work,  that /or 
this  a  man  is  envied  of  his  neighbour,  Eccl.  4. 4.  And  who  can 
stand  before  envy?  Prov.  27.  4. 

17.  Lord,  how  long  wilt  thou  look  on?  Rescue 
my  soul  from  their  destructions,  my  darling  from 
the  lions.  18.  I  will  give  thee  thanks  in  the  great 
congregation:  I  will  praise  thee  among  much 
people.  19.  Let  not  them  that  are  mine  enemies 
wrongfully  rejoice  over  me:  neither  let  them  wink 
with  the  eye,  that  hate  me  without  a  cause.  20.  For 
they  speak  not  peace:  but  they  devise  deceitful 
matters  against  them  that  are  quiet  in  the  land. 
21.  Yea,  they  opened  their  mouth  wide  against  me, 
and  said.  Aha,  aha,  our  eye  hath  seen  it.  22.  This 
Ihou  hast  seen,  O  Lord:  keep  not  silence:  O 
Lord,  be  not  far  from  me.  23.  Stir  up  thyself, 
and  awake  to  my  judgment,  even  unto  my  cause, 
my  God  and  my  Lord.  24.  Judge  me,  O  Lord 
my  God,  according  to  thy  righteousness;  and  let 
them  not  rejoice  over  me.  25.  Let  them  not  say 
in  their  hearts,  Ah,  so  would  we  have  it:  let  them 
not  say,  We  have  SMallowed  him  up.  26.  Let  them 
be  ashamed  and  brought  to  confusion  together 
that  rejoice  at  mine  hurt:  let  them  be  clothed 
with  shame  and  dishonour  that  magnify  themselves 
against  me.  27.  Let  them  shout  for  joy,  and  be 
glad,  that  favour  my  righteous  cause :  yea,  let 
them  say  continually.  Let  the  Lord  be  magnified, 
which  hath  pleasure  in  the  prosperity  of  his 
servant.  28.  And  my  tongue  shall  speak  of  thy 
righteousness  and  of  thy  praise  all  the  day  long. 

In  these  rerses,  as  before. 


PSALMS,  XXXVI 

9.  For  with 


The  Excelleury  of  Clod's  Mercy 


drink  of  the  river  of  thy  pleasures, 
thee  is  the  fountain  of  life:  in  thy  light  shall  we 
see  light.  10.  O  continue  thy  loving-kindness 
unto  them  that  know  thee;  and  thy  righteousness 
to  the  upright  in  heart.  11.  Let  not  the  foot  of 
pride  come  against  me,  and  let  not  the  hand  of 
the  wicked  remove  me.  12.  There  are  the 
workers  of  iniquity  fallen:  they  are  cast  down, 
and  shall  not  be  able  to  rise. 


very 


David,  having  lool^ed  round  witli  grief  upon  the  wickedness  of 
(he  wiclted,  here  looks  nji  with  comfort  iii)on  the  goodness  of  God  ; 
a.  suiiject  as  delightful  as  the  former  was  distasteful,  and 
proper  to  he  set  in  the  balance  against  it.     Observe, 

I.  His  meditations  upon  tlie  grace  of  God.  He  sees  the  world 
polluted,  himself  endangered,  and  God  dishonoured,  by  the 
transgressions  of  the  wicked  ;  but,  of  a  sudden,  he  turns  his  eye, 
and  heart,  and  speech  to  God ;  However  it  be,  yet  thou  art  good. 
He  here  acknowledges, 

1.  The  tr.anscendent  perfections  of  the  Divine  Nature.  Among 
men,  we  have  often  reason  to  complain,  Tbere  is  no  truth  or 
mercy,  (Hos.4.1.)  no  judgment  nor  jiisliee,  Isa.  5.  7.  But  all 
these  may  be  found  in  God,  without  the  least  alloy.  Whatever  is 
missing,  or  amiss,  in  the  world,  we  are  sure  there  is  nothing 
missing,  nothing  amiss,  in  him  that  governs  it. 

(1.)  He  is  a  God  of  inexhaustible  goodness;  T/ig  mercy,  O 
Lord,  is  in  the  heavens.  If  men  shut  up  the  bowels  of  their 
compassions,  yet,  with  God,  at  the  throne  of  his  grace,  we  shall 
find  mercy.  When  men  are  devising  mischief  against  us,  God's 
thoughts  concerning  us,  if  we  cleave  closely  to  him,  are  tliouglits 
of  good.  On  earth,  we  meet  with  little  content,  but  a  great  deal 
of  disquiet  and  disappointment;  but  in  the  heavens,  where  the 
mercy  of  God  reigns  in  perfection,  and  to  eternity,  there  is  all 
satisfaction ;  there,  therefore,  if  we  would  be  easy,  let  us  have  our 
conversation,  and  there  let  us  long  to  be.  How  bad  soever  the 
world  is,  let  us  never  think  the  worse  of  God,  or  of  his  govern- 
ment; hut,  from  the  abundance  of  wickedness  that  is  among  men, 
let  us  take  occasion,  instead  of  reflecthig  upon  God's  purity,  as  if 
he  countenanced  sin,  to  admire  his  patience,  that  he  bears  so 
much  with  those  that  so  impudently  provoke  him ;  nav,  and  causes 
his  sun  to  shine,  and  his  rain  to  fall,  upon  them.  If  God's  mercy 
were  not  in  the  heavens,  infinitely  above  the  mercies  of  any 
creature,  he  would,  long  ere  this,  have  drowned  the  world  again. 
See  Isa.  55.  8,  9.   Hos.  11.9. 

(2.)  He  is  a  God  of  inviolable  truth;  Thy  faithfulness  reaches 
vnto  the  clouds.  Though  God  suffers  wicked  people  to  do  a  great 
deal  of  mischief,  yet  he  is,  and  will  be,  faithful  to  his  threaten- 
ings  against  sin,  and  there  will  come  a  day  when  he  will  reckon 
wilh  them;  he  is  faithful  also  to  his  covenant  with  his  people, 
which  cannot  he  broken,  not  one  jot  or  tittle  of  the  promises  of 
it  defeated  by  all  the  malice  of  earth  and  hell.  This  is  matter  of 
Srent  comfort  to  all  good  people,  that,  though  men  are  false,  God 
is  faithful;  men  speak  vanity,  but  the  words  of  the  Lord  are  pure 
words.  God's  faithfulness  reaches  so  high,  that  it  does  not 
chaTigc  with  the  weather,  as  men's  does,  for  it  reaches  to  the 
shies,  so  it  should  be  read,  (as  some  think,)  above  the  clouds,  and 
all  the  changes  of  the  lower  region. 

(3.)  He  is  a  God  of  incontestable  justice  and  equity;  Thy 
righteousness  is  like  the  great  mountains,  so  immoveable  and 
mflexihle  itself,  and  so  conspicuous  and  evident  to  all  the  world; 
for  no  truth  is  more  certain  or  more  plain  than  this.  That  the 
Lord  IS  righteous  m  all  his  ways,  and  that  he  never  did,  nor  ever 
wdl,  do  any  wrong  to  any  of  his  creatures.  Even  when  clouds  and 
darkness  are  round  about  him,  yet  judgment  and  justice  are  the 
inhabitants  of  his  throne,  97.  2. 

<4.)  He  is  a  God  of  unsearchable  wisdom  and  design;  "  Tliy 
judgments  arc  a  great  deep,  not  to  be  fathomed  wilh  the  line  and 
plummet  of  any  finite  understanding."  As  his  power  is  sovereign, 
which  he  owes  not  any  account  of  to  us,  so  his  methiid  is  siiiiinlar 


and  mysterious,  which  cannot  be  accoun!cd  fur  by  us;  His  way  is 
in  the  sea,  and  his  path  in  the  great  iraters.  We  know  that  he 
does  all  wisely  and  well,  but  what  he  docs  we  know  not  now,  it  id 
lime  enough  to  know  hereafter. 

2.  The  extensive  care  and  beneficence  of  the  Divine  Providence; 
"  Thou  prescrvcst  man  and  beast,  not  only  protecfest  them  from 
mischief,  but  suppliest  them  wilh  that  which  is  needful  for  the 
support  of  life."  Tiie  beasts,  though  not  capable  of  knowing  and 
praising  God,  are  yet  graciously  provided  for;  their  eyes  wait  on 
him,  and  he  gives  them  their  meat  in  due  season.  Let  us  not 
wonder  that  God  gives  food  to  bad  men,  for  he  feeds  the  brute- 
creatures;  and  let  us  not  fear  but  that  he  will  provide  well  for 
good  men;  he  that  feeds  the  young  lions  will  not  starve  his  o«n 
children. 

3.  The  peculiar  favour  of  God  to  the  sp.inls.  Observe,  (l.)Tlieir 
character ;  (v.  7.)  they  are  such  as  are  allured,  by  the  excellency  of 
God's  loving-kindness,  to  pi;t  their  trust  nnder  the  shadow  of  his 
wings.  [  1.]  God's  loving-kindness  is  precious  to  tlicm;  they 
relish  it,  tliey  tasle  a  transcendent  sweetness  in  it,  they  admire 
God's  beauty  and  benignity  above  any  thing  in  ibis  world,  nothing 
so  amiable,  so  desirable.  Those  know  not  God,  that  do  not 
admire  his  loving-kindness;  and  tliose  know  not  themselves  that 
do  not  earnestly  covet  it.  [2.]  They  therefore  repose  an  entire 
confidence  in  him;  they  have  recourse  to  him,  put  themselves 
under  his  protection,  and  then  think  themselves  safe,  and  find 
themselves  easy,  as  the  chickens  under  the  wings  of  the  hen, 
Maltb.  23. 37.  It  was  the  character  of  proselytes,  that  they 
came  to  trust  under  the  tcings  of  the  God  of  Israel;  (  Ruth,  2. 1 2.) 
and  what  more  proper  to  gather  proselytes  than  the  excellency 
of  his  loving-kindness?  What  more  powerful  to  engage  our 
complacency  to  him  and  on  him?  Those  that  are  thus  drawn  by 
lovt,  will  cleave  to  him.  (2.)  Their  privilege;  happy,  thrice 
happy,  the  people  whose  God  is  the  Lord,  for  in  him  they  have, 
or  may  have,  or  shall  have,  a  complete  happiness. 

[1.]  Their  desires  shall  be  answered;  («.8.)  They  shall  be  abun- 
dantly satisfied  with  the  fatness  of  thy  house;  their  wants  supplied, 
their  cravings  gratified,  and  their  capacities  filled;  in  God  all- 
sufficient  they  shall  have  enough,  all  that  which  an  enlightened, 
enlarged,  soul  can  desire  or  receive.  The  gains  of  the  world  and 
the  delights  of  sense  will  surfeit,  but  never  satisfy,  Isa.  55.  2.  But 
the  communications  of  divine  favour  and  grace  will  satisfy,  but 
never  surfeit.  A  graci(.us  soul,  though  still  desiring  more  o/"God, 
never  desires  more  than  God.  The  gifts  of  Providence  so  far 
satisfy  them  that  are  content  with  such  things  as  they  have;  / 
have  all,  and  abound,  Phil.  4. 18.  The  benefit  of  holy  ordinances 
is  the  fatness  of  God's  house,  sweet  to  a  sanctified  soul,  and 
strengthening  to  the  spiritual  and  divine  life,  with  this  they  are 
abundantly  satisfied ;  they  desire  nothing  more,  in  this  world,  than 
to  live  a  life  of  communion  with  God,  and  to  have  the  comfort  of 
the  promises.  But  the  full,  the  abundant,  satisfaction  is  reserved 
for  the  future  state,  the  house  not  made  with  hands,  eternal  in 
the  heavens.     Every  vessel  will  be  full  there. 

[2.]  Their  joys  shall  be  constant;  Thou  shall  matte  them  drink 
of  the  river  nf  thy  pleasures.  There  are  pleasures  that  are  truly 
divine;  "They  are  thy  pleasures;  not  only  which  come  frimi 
thee  as  the  Giver  of  them,  but  which  terminate  in  thee  as  llie 
Matter  and  Centre  of  them."  Being  purely  spiritual,  they  are  of 
the  same  nature  with  those  of  the  glorious  inhabitants  of  the  upper 
world,  and  bear  some  analogy  even  to  the  delights  of  the  Eternal 
Mind.  There  is  a  river  of  these  pleasures,  always  full,  always 
fresh,  always  flowing.  There  is  enough  for  all,  enough  for  each; 
see  46.  4.  The  pleasures  of  sense  are  putrid  ))uddle-water,  those 
of  faith  are  pure  and  pleasant,  clear  as  crystal,  Rev.  22. 1.  God 
has  not  only  provided  this  river  of  pleasures,  for  his  people,  but 
he  makes  tiiem  to  drink  of  it;  works  in  them  a  gracious  appetite 
to  these  pleasures,  and  by  his  Spirit  fills  their  souls  v\illi  joy  and 
peace  in  believing.  In  heaven,  they  shall  be  for  ever  drinkinn  of 
those  pleasures  that  are  at  God's  right  hand,  satiated  villi  a 
fulness  (f  joy,  IG.  11. 

[3.]  Life  and  light  shall   be  their  everlasting  bliss  and  porlioii, 
)\ !).   IhningOdd  himself  for  their  felirilv.  First,  In  him  liiev  lia't' 


PSALMS.  XXXVI,  XXXVII. 


Petitions. 


a  fountain  of  life,  from  wliicli  those  rivers  of  pleasure  flow,  r.8. 
Tlie  God  of  nature  is  llie  Fountain  of  natural  life;  in  him  we 
live,  and  move,  and  have  our  being;  the  Cio<l  of  ^ace  is  the 
Fountiiin  of  spiritual  life.  All  the  strength  and  comfort  of  a 
sanclified  soul,  all  its  gracious  principles,  powers,  and  pcrform- 
Bnccs,  arc  from  God ;  he  is  the  Spring  and  Author  of  all  its 
vensalions  of  divine  things,  and  all  its  motions  toward  them  :  he 
ijuickens  whom  he  will  ;  and  whosoever  will,  mav  come,  and  take 
from  him  of  the  waters  of  life  freely.  He  is  the  Fountain  of 
♦■tenial  life;  the  happiness  of  glorified  saints  consists  in  the  vision 
and  fruition  of  him,  and  in  the  immediate  communications  of  his 
love,  without  interruption  or  fear  of  cessation.  Secondly,  In 
him  ihev  have  light  in  perfecticm,  wisdom,  knowledge,  and  joy; 
all  included  in  this  light ;  In  lliy  light  we  shall  see  light,  that  is, 
1.  "In  the  knowledge  of  thee  in  grace,  and  the  vision  of  thee  in 
glory,  we  sliall  have  tiial  which  will  abundantly  suit  and  satisfy 
our  nndei-standino's."  That  di\ine  light  which  shines  in  the 
scripture,  and  especially  in  the  face  of  Christ,  the  Light  of  the 
world,  has  all  truth  in  it.  When  we  come  to  see  God  face  to  face, 
within  the  veil,  we  shall  see  light  in  perfection,  we  shall  know 
enough  then,  lCor.13.12.  lJohn,3.2.  2.  "  In  communion  with 
thee  now;  by  the  communications  of  thy  grace  to  us,  and  the 
return  of  our  devout  affections  to  thee,  and  in  the  fruition  of  thee 
shortly  in  heaven,  we  shall  have  a  complete  felicity  and  satisfac- 
tion. In  thy  favour  we  have  all  the  g(X)d  we  can  desire."  This  is 
a  dark  world,  we  see  little  comfort  in  it;  but  in  the  heavenly 
light  there  is  true  light,  and  no  false  light,  light  that  is  lasting, 
and  never  wastes.  In  this  world,  we  see  God,  and  enjoy  him  by 
creatures  and  means;  but  in  heaven,  God  himself  shall  be  ivith 
MS,  (Rev.  21.3.)  and  we  shall  see  and  enjoy  him  immediately. 

II.  We  have  hei-e  David's  prayers,  intercessions,  and  holy 
triumphs,  grounded  upon  these  meditations. 

1.  He  intercedes  for  all  saints,  begging  that  they  may  always 
experience  the  benefit  and  comfort  of  God's  favour  and  grace,  v.  10. 
(1.)  The  persons  he  pravs  for  are  those  that  know  God,  that  are 
acquainted  with  him,  acknowledge  him,  and  avouch  him  for 
theirs:  the  upright  in  heart,  that  are  sincere  in  their  profession  of 
religion,  and  faithful  both  to  God  and  man:  those  that  are  not 
upright  with  God,  do  not  know  him  as  they  should.  (2.)  The 
blessing  he  begs  for  them,  is,  God's  loving-kindness,  that  is,  the 
tokens  of  his  favour  towprd  them  ;  and  his  righteousness,  that  is, 
the  workings  of  his  grace  in  them  ;  or  his  loving-kindness  and 
righteousness  are  his  goodness,  according  to  promise;  they  are 
mercy  and  truth.  (3.)  The  manner  in  which  he  desires  this  bless- 
ing may  be  conveved  ;  Oh  continne  it,  draw  it  out,  as  the  mother 
draws  out  her  breasts  to  the  child,  and  then  the  child  draws  out 
the  milk  from  the  breasts.  Let  it  be  drawn  out  to  a  length  equal 
to  the  line  of  eternilv  itself;  the  happiness  of  the  saints  in  heaven 
will  be  in  perfection,  and  yet  in  continual  progression,  as  some 
think ;  for  the  fountain  there  will  be  always  full,  and  the  streams 
always  flowing.     In  these  is  continuance,  Isa.C4.5. 

2.  He  prays  for  himself,  that  he  might  be  preserved  in  his 
integrity  and  comfort;  (f.ll.)  "Let  not  tlie  foot  of  -pride  come 
against  me,  to  trip  up  my  heels,  or  trample  upon  me ;  and  let  not 
the  hand  of  the  wicked,  which  is  stretched  out  against  me,  pre- 
vail to  remove  me,  either  from  rny  purity  and  integrity,  by  any 
temptation,  or  from  mv  peace  and  comfort,  by  any  trouble." 
Let  not  those  who  fight  against  God,  triumph  over  those  who 
desire  to  cleave  to  him.  They  that  have  experienced  the  pleasure 
of  communion  with  God,  cannot  but  desire  that  nothing  may  ever 
remove  them  from  him. 

3.  He  rejoices  in  hope  of  the  downfall  of  his  enemies,  in  due 
tim»;  (u.  12.)  "There  where  they  thought  to  have  gained  the 
point  against  me,  they  are  themselves  fallen  ;  taken  in  that  snare 
which  they  laid  for  me."  There,  in  the  other  world,  (so  some,) 
there  where  the  saints  stand  in  the  judgment,  and  have  a  place  in 
God's  house,  the  workers  of  iniquity  are  cast  in  the  judgment,  are 
cast  down  into  hell,  into  the  bottomless  pit,  out  of  which  they 
shall,  assuredly,  never  be  able  to  rise,  from  under  the  insupportable 
weight  of  God's  wrath  and  curse.  It  is  true,  we  are  not  to  rejoice, 
when  any  particular  enemy  of  our's  falls;   but  the  final  overthrow 


of  all  the  worker!  of  iniquity,  will  be  the  everlastina  triumph  of 
glorified  saints. 


PSALM  XXXVII. 

This  psalm  in  n  seTmon,  and  an  excellent  uxiful  sermon  it  is;  calcvlaied  nut  fai 
most  of  the  psalms)  for  our  devotion,  but  for  our  conversion ;  there  is  nolltinf; 
in  it  of  prayer  or  praise,  but  it  is  all  instruction  ;  it  is  IVlaschil — a  teachin;: 
psalm  ;  it  is  an  exposition  of  some  of  the  hnnlest  chapters  in  the  book  o} 
Proviilence,  the  advancement  of  the  uickid,  and  the  riissmce  of  the  rii;htcous, 
a  solution  of  the  difficulties  that  arise  thereupon,  and  nn  exhortation  to  con  • 
duct  ourselves  as  becomes  lis,  under  such  dark  di\pcnsalifms.  The  uiirk  of  the 
prophets,  (and  David  teas  one,)  teas  to  explain  the  law.  f\'ow  the  law  of  Mosei 
had  promised  temporal  blessini^s  to  the  obedient,  and  denounced  temporal  misC' 
ries  against  the  disobedient,  which  principally  referred  to  the  body  of  the  people, 
the  nation  as  a  nation ;  for,  tchen  they  came  to  be  applied  to  partievtar  persons 
many  instances  occurred  of  sinners  in  prosperity,  and  saints  in  adversity  ;  to 
reconcile  those  instances  with  tJte  word  that  God  had  spoken,  is  the  scope  of  the 
prophet  in  this  psalm.  In  which,  1.  He  forbids  us  to  fret  at  the  prosperity  of 
the  tricked,  in  their  tricked  ways,  r.  1,7,8.  //.  He  gires  very  good  rensont 
tvhy  tve  should  not  fret  at  it.  t.  Because  of  the  scandalous  character  of  thi 
wicked,  (r.  12, 14,21,32.)  notwitlistanding'  their  prosperity ;  and  the  honourable 
character  of  the  righteous,  v.  21,20, 30,  31.  2.  Because  of  the  destruction 
and  ruin  which  the  tricked  are  nigh  to,  (».  2,  9, 10,  20,35,  36,  38.)  and  the 
salvation  and  protection  trhich  the  righteous  are  sure  of,  from  all  the  mnliciout 
designs  of  the  tricked,  v.  13, 15, 17,28,  33,39,40.  3.  Because  of  the  parti- 
cular mercy  God  has  in  store  for  all  good  people,  and  the  favour  he  sheivs 
them,  r.  11,  IG,  18.19,22.  .25,28,29,37.  ill.  He  prescribes  very  good  re- 
medies against  this  sin  of  envying  the  prosperity  of  the  tricked,  and  great 
encouragement  to  use  those  remedies,  v.  3 .  .C,  27,  34.  In  singing  this  psalm, 
we  tnust  teach  and  admonish  one  another  rightly  to  understand  the  providence 
of  God,  and  to  accommodate  ourselves  to  it;  at  all  times  carefully  to  do  otir 
duty,  and  then  patiently  to  leave  the  event  with  God,  and  to  believe  that,  horn 
black  soever  things  may  look  for  the  present,  it  shall  be  well  wUh  them  that 
fear  God,  that  fear  before  him. 

A  psalm  of  David. 

1 .  Tj^RET  not  thyself  because  of  evil-doers,  nei- 
X^    ther  be  thou  envious  against  the  workers  of 

iniquity.  2.  For  they  shall  soon  be  cut  down  hke 
the  grass,  and  wither  as  the  green  herb.  3.  Trust 
in  the  Lord,  and  do  good;  so  shalt  thou  dwell  in 
the  land,  and  verily  thou  shalt  be  fed.  4.  Delight 
thyself  also  in  the  Lord;  and  he  shall  give  fliee 
the  desires  of  thine  heart.  5.  Commit  thy  way 
unto  tlie  Lord;  trust  also  in  him;  and  he  shall 
bring  it  to  pass.  6.  And  he  shall  bring  forth  thy 
righteousness  as  the  light,  and  thy  judgment  as  the 
noon-day. 

The  instructions  here  given  are  very  plain;  much  need  not  be 
said  for  the  exposition  of  them,  but  there  is  a  deal  to  be  done  for 
the  reducing  of  them  to  practice,  and  there  they  will  look  best. 

I.  We  are  here  cautioned  against  discontent  at  the  prosperity 
and  success  of  evil-doers;  (d.1,  2.)  Fret  not  thyself,  neither  be  thou 
envioKs.  We  may  suppose,  that  David  speaks  this  to  himself  first, 
and  jM-eaches  it  to  his  own  heart,  (in  his  communing  wilh  that 
upon  his  bed,)  for  the  suppressing  of  those  corrupt  passions  which 
he  found  working  there,  and  then  leaves  it  in  writing,  for  instruc- 
tion to  others  that  might  be  in  the  like  temptation.  That  is 
preached  best,  and  with  most  probability  of  success,  to  others, 
which  is  first  preached  to  ourselves.  Now,  1.  When  we  look 
abroad,  we  see  the  world  full  of  evil-doers,  and  workers  of  ini- 
quity, that  flourish  and  pros])er,  that  have  what  they  will,  and  do 
what  thev  will,  that  live  in  ease  and  pomp  themselves,  and  ha»e 
power  in  their  hands  to  do  mischief  to  those  about  them.  So  it 
was  in  David's  time ;  and  therefore,  if  it  is  so  still,  let  us  not 
marvel  at  the  matter,  as  though  it  were  some  new  or  strange  thing. 

2.  When  we  look  within,  we  find  ourselves  tempted  to  fret  af 
this,  and  to  be  envious  against  these  scandals  and  burthens,  these 
blemishes  and  common  nuisances,  of  this  earth.  We  are  apt  to 
fret  at  God,  as  if  he  were  unkind  to  the  world,  and  unkind  to  hii 
church,  in  permitting  such  men  to  live,  and  prosper,  and  prevali. 


PSALMS,  XXXVII. 


Exhortations  and  Fromisfs. 


ns  lliey  do.  We  are  apt  to  fret  ourselves  with  vexation  at  their 
success  in  their  evil  projects;  we  are  apt  to  envy  them  the  liberty 
Ihey  take  in  getting  wealth,  and  perhaps  by  unlawful  means,  and 
in  tiie  induliience  of  their  lusts,  and  to  wish  that  we  could  shake 
off  tlie  restraints  of  conscience,  and  do  so  too.  We  are  tempted 
to  think  thi'iii  tlu-  only  happy  people,  and  to  incline  to  imitate  them, 
and  lo  jdi?)  ourselves  with  them,  that  we  may  share  in  their  gains, 
and  eat  of  tlieir  dainties:  and  this  is  that  which  we  are  warned 
aaaiiist;  Fret  not  thyself,  neit/ier  he  thou  envious.  Fretfuhiess  and 
envy  are  sins  that  are  their  own  punishments,  they  are  the  uneasi- 
ness of  the  spirit,  and  the  rottenness  of  the  hones;  it  is  therefore 
in  kindness  lo  ourselves  that  we  are  warned  against  them.  Yet 
that  is  not  all,  for,  3.  When  we  look  forward  with  an  eye  of  faith, 
we  shall  see  no  reason  to  envy  wicked  ])eople  their  prosperity,  for 
their  ruin  is  at  the  door,  and  they  are  ripening  apace  for  it,  v.  2. 
They  flourish,  hut  as  the  grass,  and  as  the  green  herb,  «hich  no 
body  envies  or  frets  at.  The  flourishing  of  a  godly  man  is  like 
that  of  a  fruitful  tree,  (1.3.)  but  that  of  the  wicked  man,  like 
grass  and  herbs,  which  are  very  short-lived.  (1.)  They  will  soon 
wither  of  themselves.  Outward  prosperity  is  a  fa<ling  thing,  and 
so  is  the  life  itself,  to  which  it  is  confined.  (•2.)  They  will  sooner 
be  cut  down  by  the  judgments  of  God.  Their  triumphing  is 
short,  but  their  weeping  and  wailing  will  be  everlasting. 

II.  We  are  here  counselled  to  live  a  life  of  confidence  and 
complacency  in  God,  and  that  will  keep  us  from  fretting  at  the 
prosperity  of  evil-doers;  if  we  do  well  for  our  own  souls,  we  shall 
see  little  reason  to  envy  those  that  do  so  ill  for  their's. 

Here  are  three  excellent  precepts,  which  we  are  to  be  ruled  by, 
and,  to  enforce  them,  three  precious  promises,  which  we  may 
rely  upon. 

1.  We  must  make  God  our  Hope  in  the  way  of  duty,  and  then 
we  shall  have  a  comfortable  subsistence  in  this  world,  i'.3.  ( 1.)  It 
is  required  that  we  trust  in  the  Lord,  and  do  good,  that  we  confide 
in  God,  and  conform  to  him.  The  life  of  religion  lies  much  in  a 
believing  reliance  on  God,  his  favour,  his  providence,  his  promise, 
his  grace,  and  a  diligent  care  to  serve  him  and  our  generation, 
according  to  his  will.  We  must  not  think  to  trust  in  God,  and 
then  live  as  we  list;  no,  it  is  not  trusting  God,  but  tempting  him, 
if  we  do  not  make  conscience  of  our  duty  to  him;  nor  must  we 
think  to  do  good,  and  then  to  trust  to  ourselves,  and  our  own 
righteousness  and  strength;  no,  we  must  both  trust  in  the  Lord, 
and  do  g-ood.  And  then,  (2.)  It  is  promised  that  we  shall  be 
pni\  ided  for  in  this  world  ;  So  shalt  thou  dwell  in  the  land,  and 
veii/i/  thou  shalt  be  fed.  He  does  not  say,  "  So  shalt  thou  get 
pafermcnt,  dwell  in  a  palace,  and  be  feasted."  This  is  not 
necessary;  a  man's  life  consists  not  in  the  abundance  of  these 
thinijs  ;  but,  "  Thou  shalt  have  a  place  to  live  in,  and  that  in  the 
hiKd,  in  Canaan,  the  valley  of  vision,  and  thou  shalt  have  food 
convenient  for  thee."  This  is  more  than  we  deserve,  it  is  as  much 
as  a  cond  man  will  indent  for,  (Gen. 28. 20.)  and  it  is  enoush 
for  one  that  is  going  to  heaven.  Thou  shalt  have  a  settlement,  a 
quiet  settlement,  and  a  maintenance,  a  comfortable  maintenance; 
Verily  thou  shalt  be  fed,  (some  read  it,)  thou  shalt  be  fed  by  faith, 
ns  the  just  arc  said  to  live  by  faith,  and  it  is  good  living,  e^ood 
feeding,  upon  the  promises.  "  Verily  thou  shalt  be  fed,  as  Elijah 
in  the  famine,  with  what  is  needful  for  thee."  God  himself  is  a 
Shepherd,   a  Feeder,   to  all  those  that  trust  in  him,  23.1. 

2.  We  must  make  God  our  heart's  delight,  and  then  we  shall 
have  our  heart's  desire;  (v.  4.)  we  must  not  only  depend  upon 
God,  but  solace  ourselves  in  him.  We  must  be  well  pleased  that 
there  is  a  God,  that  he  is  such  a  one  as  he  has  revealed  himself  to 
be,  and  that  he  is  our  God  in  covenant.  We  must  delight  ourselves 
in  his  beauty,  boii.nty,  and  benignity  ;  our  souls  must  return  to 
hill),  and  repose  in  him,  as  their  Rest',  and  liuir  Portion,  forever. 
Being  satisfied  of  his  lovinc-kindness,  we  must  be  satisfied  with 
it,  and  make  that  our  exceedina:  jov,  4;J.4.  We  were  commanded 
(v. 3.)  to  do  good,  and  then  folhius  this  command,  to  deliaht  in 
God,  which  is  as  much  a  privilege  as  a  duty.  If  we  make  con- 
science of  obedience  to  God,  we  may  then  lake  the  comfort  of  a 
complacency  in  him.  And  even  this  pleasant  duty  of  delio-htino- 
'ui  God,   has  a    promise   annexed    to  it,  which   is  very  full  and 


precious,  enough  to  recompense  the  hardest  services;  lie  shall 
give  thee  the  desires  of  thy  heart.  He  has  not  promised  to  gratify 
all  the  appetites  of  the  body,  and  the  humours  of  the  fancy,  but  to 
grant  all  the  desires  of  the  heart,  all  the  cravings  of  the  renewed 
sanctified  soul.  What  is  the  desire  of  the  heart  of  a  good  man  ? 
It  is  this,  to  know,  and  love,  and  live  to,  God,  to  please  him,  and 
to  be  pleased  in  him. 

3.  We  must  make  God  our  Guide,  and  submit  in  every  tiling 
to  his  guidance  and  disposal ;  and  then  all  our  affairs,  even  those 
that  seem  most  intricate  and  perplexed,  shall  be  made  to  issue 
well,  and  to  our  satisfaction,  v.  5,  G. 

(1.)  The  duty  is  very  easy;  and  if  we  do  it  aright,  it  will  make 
us  easy;  Commit  thy  way  unto  the  Lord;  roll  thy  iray  vpon  thr 
Lord,  so  the  margin  reads  it,  Prov.16.3.  Ps..5.5.22.  Cast  thy 
burthen  vpon  the  Lord,  the  burthen  of  thy  care,  1  Pet.  5.  7.  We 
must  roll  it  off  ourselves,  so  as  not  to  afflict  and  perplex  ourselves 
with  thoughts  about  future  events,  (Matth.6.25.)  not  to  cumber 
and  trouble  ourselves  either  with  the  contrivance  of  the  means,  or 
with  expectation  of  the  end,  hut  refer  it  to  God,  leave  it  to  him, 
by  his  wise  and  good  providence  to  order  and  dispose  of  all  our 
concerns,  as  he  pleases;  Reveal  thy  way  unto  the  Lord;  (so  the 
LXX)  that  is,  "  By  prayer  spread  thy  case,  and  all  thy  cares 
about  it,  before  the  Lord,"  (as  Jephthah  vttered  all  his  words 
before  the  Lord  in  Mizpeh,  Judg.11.11.)  "and  then  trust  in  him 
to  bring  it  to  a  good  issue,  with  a  full  satisfaction  that  all  is  well 
that  God  does."  We  must  do  our  duty,  (that  must  be  our  care,) 
and  then  leave  the  event  with  God ;  Sit  still,  and  see  how  the 
matter  ivill  fall,  Ruth,  3. 18.  We  must  follow  Providence,  and 
not  force  it;  ««6scribe  to  Infinite  Wisdom,  and  not  prescribe. 

(2.)  The  promise  is  very  sweet;  [1.]  In  general,  "He  shall 
bring  that  to  pass,  whatever  it  is,  which  thou  hast  committed  to 
him,  if  not  to  thy  contrivance,  yet  to  thy  content.  He  will  find 
means  to  extricate  thee  out  of  thy  straits,  to  prevent  thy  fears,  and 
bring  about  thy  purposes,  to  thy  satisfaction."  [2.]  In  particular, 
"  He  will  take  care  of  thy  reputation,  and  bring  thee  out  of  thy 
difficulties,  not  only  with  comfort,  but  with  credit  and  honour.  He 
shall  bring  forth  thy  riyhteovsness  as  the  light,  and  thy  pidgment 
as  the  noon-day ;"  (r. 6.)  that  is,  "He  shall  make  it  to  appear, 
that  thou  art  an  honest  man,  and  that  is  honour  enough."  First, 
It  is  implied  that  the  righteousness  and  judgment  of  good  people 
may,  for  a  time,  be  clouded  and  eclipsed,  either  by  remarkable 
rebukes  of  Providence,  (Job's  great  afflictions  darkened  his  righ- 
teousness,) or  by  the  malicious  censures  and  reproaches  of  men, 
who  give  them  bad  names,  which  they  no  way  deserve,  and  lay  to 
their  charge  things  which  they  know  not.  Secondly,  It  is  promised 
that  God  will,  in  due  time,  roll  away  the  reproach  they  are  under, 
clear  up  their  innocency,  and  bring  forth  their  righteousness,  to 
their  honour;  perhaps  in  this  world,  at  furthest,  in  the  great  day, 
Matth.13.43.  Note,  If  we  take  care  to  keep  a  good  conscience, 
we  may  leave  it  to  God  to  take  care  of  our  good  name. 

7.  Rest  in  the  Lord,  and  wait  patiently  for  him: 
fret  not  thyself  because  of  him  who  prospereth  in 
his  way,  because  of  the  man  who  bringeth  wicked 
devices  to  pass.  8.  Cease  from  anger,  and  forsake 
wrath :    fret  not  thyself  in  any  wise  to    do   evil. 

9.  For  evil-doers  shall  be  cut  off:  but  those  that 
wait  upon  the  Loud,  they  shall  inherit  the  earth. 

10.  For  yet  a  little  while,  and  the  wicked  s/inll  not 
be:  yea,  thou  shalt  diligently  consider  his  place,  and 
it  s/iall  not  be.  11.  But  the  meek  shall  inherit  the 
earth;  and  shall  deligiit  themselves  in  the  abun- 
dance of  jjeace.  12.  The  wicked  plotteth  against 
the  just,  and  gnashetli  upon  him  with  his  teeth. 
13.  The  Lord  shall  laugh  at  him  :  for  he  seeth  that 
his  day  is  coming.  14.  The  Avicked  have  drn^^«i 
out  the  sword,  and  have  bent  their  bow,  to  cast 


PSALMS,  XXXVII. 


Exhortations  and  Promises. 


down  the  poor  and  needy,  and  to  slay  such  as  be  of 
iipnght  conversation.  15.  Their  sword  sii-.dl  enter 
into  their  own  heart,  and  their  bows  sjiall  be  bro- 
ken. 16.  A  little  that  a  righteous  man  hath  is 
better  than  the  riches  of  many  wicked.  17.  For 
tlie  arms  of  the  wicked  shall  be  broken  :  but  the 
Lord  upholdeth  the  righteous.  IB.  The  Lord 
knoweth  the  days  of  the  upright:  and  their  inhe- 
ritance shall  be  for  ever.  10.  They  shall  not  be 
ashamed  in  the  evil  time:  and  in  the  days  of 
famine  they  shall  be  satisfied.  "10.  But  the  wicked 
shall  perish,  and  the  enemies  of  the  Lord  shall  be 
as  the  fat  of  lambs:  they  shall  consume;  into 
smoke  shall  they  consume  away. 

In  these  verses,  we  have, 

I.  The  turegouiG;  precepts  inculiafed ;  for  we  are  so  apt  to 
disquiet  ourselves  witii  needless,  fruitless,  discontents  and  dis- 
trusts, that  it  is  necessary  there  shotdd  he  jjrecept  upon  precept, 
and  line  upon  line,  to  suppress  them,  and  arm  us  against  them. 

1.  Let  us  compose  ourselves  by  believing  in  Goil;  "  Rest  in  the 
Lord,  and  wait  patiently  fnr  him;  (i".  7.)  be  well  reconciled  to  all 
he  does,  and  acquiesce  in  it,  for  that  is  best  thnt  is,  because  it  is 
what  God  has  appointed  ;  and  be  well  satisfied  that  he  will  still 
make  all  to  work  for  good  to  us,  though  we  know  not  how  or 
which  way.  Be  silent  to  the  Lord,"  so  the  word  is;  not  with  a 
sullen,  but  a  submissive,  silence.  A  patient  bearing  of  what  is 
laid  upon  us,  and  a  patient  expectation  of  what  is  further  appointed 
for  us,  are  as  much  our  interest  as  tliey  are  our  duty;  for  it  will 
make  us  always  easy,  and  there  is  a  great  deal  of  reason  for  it, 
for  it  is  making  a  virtue  of  necessity. 

2.  Let  us  not  discompose  ourselves  at  what  we  see  in  this  world  ; 
"Fret  not  thyself  because  of  him  tcho  prospers  in  his  uicked  way ; 
who,  though  he  is  a  bad  man,  yet  thrives  and  grows  rich  and  great 
in  the  world;  no  nor  because  of  him  who  does  mischief  with  his 
power  and  wealth,  and  brings  wicked  devices  to  pass  against  those 
that  are  virtuous  and  good,  who  seems  to  have  gained  his  point, 
and  to  have  run  them  down ;  if  thy  heart  begins  to  rise  at  it,  stroke 
down  thy  folly,  and  cease  from  anger,  (v. 8.)  check  the  first  stir- 
rings of  discontent  and  envy,  and  do  not  harbour  any  hard 
thoughts  of  God  and  his  providence  upon  this  account;  be  not 
ftngry  at  any  thing  that  God  does,  but  forsake  that  wralh;  if  is 
the  worst  kind  of  wralh  that  can  be.  Fret  not  thyself  in  any 
wise  to  do  evil,  do  not  envy  them  their  prosperity,  lest  thou  be 
tempted  to  fall  in  with  them,  and  to  take  the  same  evil  course 
that  ihcv  take  to  enrich  and  advance  themselves,  or  some  despe- 
rate course  to  avoid  them  and  their  power."  Note,  A  fretful, 
discontented,  spirit  lies  open  to  many  temptations;  and  those  that 
indulge  it  are  in  danger  of  doing  evil. 

II.  The  foregoing  reasons,  taken  from  the  approaching  ruin  of 
the  wicked,  notwithstanding  their  prosperity,  and  the  real  happi- 
ness of  the  righteous,  notwithstanding  their  troubles,  are  here 
much  enlarged  upon,  and  the  same  things  repeated  in  a  pleasing 
variety  of  expression. 

We  were  cautioned  (i'.7.)  not  to  envy  the  wicked,  either  worldly 
prosperity,  or  the  success  of  their  plots  against  the  righteous. 
The  reasons  here  given  respect  these  two  tem])talions  severally. 

1.  Good  people  have  no  reason  to  envy  the  worldly  prosperity 
of  wicked  people,  nor  to  grieve  or  be  uneasy  at  it. 

(1.)  Because  the  prosperity  of  the  wicked  will  soon  be  at  an 
end;  (i-.O.)  Evil  doers  shall  be  cnt  off  by  some  sudden  stroke  of 
divine  justice,  in  the  midst  of  their  prosperity;  what  they  have  got 
by  sin,  will  not  only  flow  away  from  them,  (Job,  ".20.  28.)  but  they 
shall  be  carried  away  with  it.  See  the  end  of  these  men,  (73. 17.) 
how  dear  their  ill-got  gain  will  cost  them,  and  you  will  be  far  from 
envying  them,  or  from  being  willing  to  espouse  their  lot,  for  better, 
for  worse.  Their  ruin  is  sure,  and  it  is  very  near;  (r.lO.)  Yet  a 
little  tchile,  and  the  iriehed  shall  not  be  what  they  now  are  ;  they 
vor,.  II.  84 


arc  brought  into  desolation  in  a  moment,  73.19.  Have  a  little 
patience,  for  the  Judge  stands  before  the  door,  Jan,.5. 0, 9. 
Aloderate  your  passion,  for  the  Lord  is  at  hand:  (Phil. 4.  5.)  and 
when  it  comes,  it  will  he  an  utter  ruin,  he  and  his  shall  be  extir- 
pated, the  day  that  comes  sIkiII  leave  him  neither  root  nor  branch; 
(.Mai. 4.1.)  thou  slialt  diligently  consider  his  place,  where  but  llic 
other  day  he  made  a  mighty  figure,  but  it  shall  not  be,  you  will 
not  find  it;  he  shall  leave  nothing  valuable,  nothing  honouriible, 
behind  him.  To  the  same  purport,  {v.  20.)  The  wicked  shall  perish  ; 
their  death  is  their  perdition,  because  it  is  the  period  of  all  their 
joy,  and  a  passage  to  endless  misery;  Blessed  are  the  dead  that 
die  in  the  Lord,  but  undone,  for  ever  undone,  are  the  dead  that  die 
in  their  sins.  The  wicked  are  the  enemies  of  the  Lord ;  such  they 
make  themselves,  who  will  not  have  him  to  reign  over  them,  and 
as  such  he  will  reckon  with  them ;  They  shall  consume  as  the  fat 
of  lambs,  they  shall  consume  into  smoke.  Their  prosperitv,  which 
gratifies  their  sensuality,  is  like  the  fat  of  lambs,  not  solid  or  sub- 
stantial, hut  loose  and  washy;  and  when  their  ruin  comes,  they 
shall  fall  as  sacrifices  to  the  justice  of  God,  and  be  consumed  as 
the  fat  of  the  sacrifices  was  upon  the  altar,  whence  it  ascended  in 
smoke.  The  day  of  God's  vengeance  on  the  wicked,  is  represented 
as  a  sacrifice  of  the  fat  of  the  kidneys  of  rams;  (Isa.  34.  6.)  for 
he  will  be  honoured  by  the  ruin  of  his  enemies,  as  he  was  by  the 
sacrifices;  damned  sinners  are  sacrifices,  Mark, 9.  49.  This  is  a 
good  reason  why  we  s!iould  not  envy  them  their  prosperitv;  while 
they  are  fed  to  the  full,  they  are  but  in  the  fattening  for  the  day 
of  sacrifice,  like  a  lamb  in  a  large  place;  (Hos.4.  16.)  and  the 
more  they  prosper,  the  more  will  God  be  glorified  in  their  ruin. 

(2.)  Because  the  condition  of  the  righteous,  even  in  this  life,  is 
every  way  better,  and  more  desirable,  than  that  of  the  wicked, 
V.  16.  In  general,  a  little  that  a  righteous  man  has  of  the  honour, 
wealth,  and  pleasure  of  this  world,  is  better  than  the  riches  of  many 
wicked.  Observe,  [1.]  The  wealth  of  the  world  is  so  dispensed  by 
the  Divine  Providence,  that  it  is  often  the  lot  of  good  people  to 
have  but  a  little  of  it,  and  of  wicked  people  to  have  abundance  of 
it ;  for  thus  God  would  shew  us  that  the  things  of  this  world  are 
not  the  best  things,  for  if  they  were,  those  would  have  most,  that 
are  best  and  dearest  to  God.  [2.]  That  a  godly  man's  little  is 
really  better  than  a  wicked  man's  much  ;  see  Prov.l5. 16,  17. — 
16.8. — 28.6.  A  godly  man's  estate,  though  ever  so  little,  is 
better  than  a  wicked  man's  estate,  though  ever  so  much,  for  it 
conies  from  a  better  hand,  from  a  hand  of  special  love,  and  not 
merely  from  a  hand  of  common  providence;  it  is  enjoved  by  a 
better  title,  God  gives  it  to  them  by  promise,  (Gal.  3.  18.)  it  is 
iheir's  by  virtue  of  their  relation  to  Christ,  who  is  the  Heir  of  all 
things;  and  it  is  put  to  a  better  use,  it  is  sanctified  to  them  by  the 
blessing  of  God;  iinto  the  pure  all  things  are  pure.  Tit.  1.1.5. 
A  little  wherewith  God  is  served  and  honoured,  is  better  than  a 
great  deal  |)reparcd  for  Baal,   or  for  a  base  lust. 

The  promises  here  made  to  the  righteous,  secure  them  such  a 
happiness  that  they  need  not  envy  the  prosperity  of  evil-doers. 
Let  them  know  to  their  comfort. 

First,  That  they  shall  inherit  the  earth,  as  much  of  it  as  Infinite 
Wisdom  sees  good  for  them ;  they  have  the  promises  of  the  life 
that  noiv  is,  lTim.4.  8.  If  all  the  earth  were  necessary  to  make 
them  happy,  they  should  have  it.  All  is  their's,  even  the  world, 
and  things  present,  as  well  as  things  to  come,  1  Cor.  3.  21,  22. 
They  have  it  by  inheritance,  a  safe  and  honourable  title,  not  by 
permission  only  and  connivance.  When  evfl-doers  are  cut  off,  the 
righteous  sometimes  inherit  what  they  gathered;  thejcea///t  of  the 
sinner  is  laid  up  for  the  just.  Job,  27. 17.  Prov.13.22.  This 
promise  is  here  made,  1.  To  those  that  live  a  life  of  faith;  (tJ.9.) 
those  that  wait  upon  the  Lord,  as  dependents  on  him,  expectants 
from  him,  and  supplicants  to  him,  shall  inherit  the  earth,  as  a  to- 
ken of  his  present  favour  to  them,  and  an  earnest  of  better  thing* 
intended  for  them  in  the  other  world.  God  is  a  good  Master  that 
provides  plentifully  and  well,  not  only  for  his  working  servants,  but 
for  his  wailing  servants.  2.  To  those  that  live  a  quiet  and  peace- 
able life;  (iJ.ll.)  The  meek  shall  inherit  the  earth.  They  are  in 
least  danger  of  being  injured  and  disturbed  in  the  possession  of 
what  they  have ;  and  they  have  most  satisfaction   in    Iheni.sclvej, 


PSALMS.  XXXVIl. 


Exhortations  and  Promises 


and  consequently  llie  sweetest  relish  of  their  creature-comforts. 
Our  Saviour  has  made  this  a  gospel  promise,  and  a  confirmation 
of  the  blessine;  he  pronounced  on  the  meek,   Malth.5.5. 

Secondly,  That  they  shall  delight  themselves  in  the  abundance 
of  peace,  r.ll.  Perhaps  they  have  not  abundance  of  wealth 
to  delight  in,  but  they  have  that  which  is  better,  abundance  of 
peace,  inward  peace  and  tranquillity  of  mind,  peace  with  God, 
and  then  peace  in  God,  that  great  peace  which  they  have  that 
love  God's  law,  whom  nothing  shall  offend;  (119.165.)  that 
abundance  of  peace  which  is  in  the  kingdom  of  Christ;  (72.7.) 
that  peace  which  the  world  cannot  give,  (John,  14.  27.)  and  which 
the  wicked  cannot  have,  Isa.57. 21.  This  they  shall  delight 
themselves  in,  and  in  it  they  shall  have  a  continual  feast;  while 
they  that  have  abundance  of  wealth  do  but  cumber  and  perplex 
themselves  with  it,   and  have  little  delight  in  it. 

Tliirdhj,  That  God  knows  their  days,  v.  18.  He  takes  particu- 
lar notice  of  them,  of  all  they  do,  and  of  all  that  happens  to 
them.  He  keeps  account  of  the  days  of  their  service,  and  not  one 
day's  work  shall  go  unrewarded  ;  and  of  the  days  of  their  suffer- 
ing, that  for  those  also  they  may  receive  a  recompense.  He 
knows  their  fair  days,  and  has  pleasure  in  their  prosperity;  he 
knows  their  cloudy  and  dark  days,  the  days  of  their  affliction, 
and,  as  the  dav  is,   so  shall  the  strength  be. 

Fovrthly,  That  their  inheritance  shall  he  for  ever.  Their  time 
on  earth  is  reckoned  bv  davs,  which  will  soon  be  numbered,  God 
takes  cognizance  of  them,  and  gives  lliem  the  blessings  of  every 
day  in  its  day  ;  hut  it  was  never  intended  that  their  inheritance 
shoidd  be  confined  within  the  limits  of  those  days;  no,  that  must 
be  the  portion  of  an  immortal  soul,  and  therefore  must  last  as  long 
as  that  lasts,  and  will  run  parallel  with  the  longest  line  of  eternity 
itself;  Their  inheritance  shall  be  forever;  not  their  inheritance 
in  the  earth,  but  that  incorruptible,  indefeisible,  one,  which  is 
laid  up  for  them  in  heaven.  They  that  are  sure  of  an  everlasting 
inheritance  in  the  other  world  have  no  reason  to  envy  the  wicked 
their  trnnsitorv  possessions  and  pleasures  in  this  world. 

Fi/thli/,  That,  in  the  worst  of  times,  it  shall  go  well  with  them; 
(».  19.)  They  shall  not  be  ashamed  of  their  hope  and  confidence 
in  God,  nor  of  the  profession  they  have  made  of  religion  ;  for  the 
ciunfort  of  that  will  stand  them  in  stead,  and  be  a  real  support  to 
them,  in  evil  times.  When  others  droop,  they  shall  lift  up  their 
heads  with  jov  and  confidence  ;  even  in  the  days  of  famine,  when 
others  are  dving  for  hunger  round  about  them,  they  shall  be 
satisfied,  as  Elijah  was;  some  wav  or  other  God  will  pro\ide 
food  convenient  for  them,  or  give  them  hearts  to  be  satisfied  and 
content  without  it ;  so  that,  if  thev  should  be  hardly  bestead  and 
hungry,  they  shall  not  (as  the  wicked  do)  fret  themselves,  and 
curse  their  king  and  their  God,  (Isa.8.  21.)  but  rejoice  in  God  as 
the  God  of  iheir  salvation,  even  when  the  fig-tree  does  not  blossom, 
Hab.3. 17,18. 

2.  Good  people  have  no  reason  to  fret  at  the  occasional  success 
of  the  designs  of  the  wicked  against  the  ju.st;  though  they  do 
bring  some  of  their  wicked  devices  to  pass,  which  makes  ns  fear 
they  will  gain  their  point,  and  brine;  them  all  to  pass,  yet  let  us 
cease  from  anger,  and  not  fret  ourselves  so  as  to  think  of  giving 
up  the  cause.     For, 

(1.)  Their  plots  will  be  their  shame,  d.12,13.  It  is  true,  the 
wicked  plntteth  aqainst  the  just,  thi  re  is  a  rooted  enmily  in  the 
seed  of  the  wicked  one  atjainst  the  righteous  seed;  their  aim  is, 
if  they  ran,  to  destrov  their  riiihteousness ;  if  that  fail,  then  to 
destroy  them.  With  this  end  in  view,  they  have  acted  with  a 
great  deal  both  of  cursed  policy  and  contrivance,  (they  plot, 
they  practise  acainst  the  just,)  and  of  cursed  zeal  and  fury,  fheg 
gnash  vpnn  them  nilh  their  teeth;  so  desirous  are  they,  if  they 
could  get  it  into  their  |)ower,  to  eat  them  up,  and  so  full  of  rage 
and  indicualion  are  they,  because  it  is  not  iu  their  power;  but  by 
all  this  they  do  but  make  themselves  ridiculous;  the  Lord  shall 
lavgh  at  them,  2.4,5.  They  are  proud  and  insolent,  but  God 
shall  pour  contenijit  ujion  them  ;  he  is  not  only  displeased  with 
them,  but  he  despises  them  and  all  their  attempts  as  vain  and  in- 
effectual, and  their  malice  as  impotent  and  in  a  chain;  for  he  sees 
thai  his  day  is  coining,  thn/  is,  [I.]  The  da;y  of  God's  reckoning. 


the  day  of  the  revelation  of  his  righteousness,  which  now  seems 
clouded  and  eclipsed.  Men  have  their  dav  now;  this  is  your 
hour,  Luke,  22.63.  But  God  will  have  his  day  shortly,  a  day  of 
recompenses,  a  day  which  will  set  all  to  rights,  and  render  that 
lidiculous  which  now  passes  for  glorious.  Jt  is  a  small  thing  to 
be  judged  of  maris  judgment ;  (iCor. 4.  3.)  God's  day  will  give 
a  decisive  judgment.  [2.]  The  day  of  their  ruin,  the  wicked 
man's  day,  the  day  set  for  his  fall,  that  day  is  coming;  which 
denotes  delay,  it  is  not  yet  come,  but  certainly  il  will  come.  The 
believing  prospect  of  that  day  will  enable  the  virgin,  the  daughter 
of  Zion,  to  despise  the  rage  of  her  enemies,  and  lavgh  them  to 
scorn,   Isa.  37.22. 

(2.)  Their  attempts  will  be  their  destruction,  t).14,15.  See 
here,  [1.]  How  barbarous  they  are  in  their  designs  against  good 
people.  They  prepare  instruments  of  death,  the  sword  and  the 
bow,  no  less  will  serve;  they  hunt  for  the  precious  life;  thai 
which  they  design,  is,  to  cast  down  and  slay  ;  it  is  the  blood  ol 
the  saints  they  thirst  after.  They  carry  on  the  design  very  far, 
and  it  is  near  to  be  put  in  execution;  they  have  drawn  the  sword, 
and  bent  the  bow;  and  all  these  military  preparations  are  made 
against  the  helpless,  the  poor,  and  needy;  this  shews  them  to  be 
very  cowardly ;  and  against  the  guiltless,  such  as  be  of  upright 
conversation,  that  never  gave  them  any  provocation,  nor  offered 
injury  to  them,  or  any  other  person;  this  shews  them  to  be  very 
wicked.  Uprightness  itself  will  be  no  fence  against  their  malice. 
But,  [2.]  How  justly  their  malice  recoils  upon  themsehes;  their 
swoi-d  shall  turn  into  their  own  heart ;  which  implies  the  preser- 
vation of  the  righteous  from  their  malice,  and  the  filling  up  of  the 
measure  of  their  own  iniquity  by  it.  Sometimes  that  very  thing 
proves  to  be  their  own  destruction,  which  they  projected  against 
their  harmless  neighbours;  however,  God's  sword,  which  their 
provocations  have  drawn  against  themselves,  will  give  them  their 
death's  wound. 

(3.)  Those  that  are  not  suddenly  cut  off,  shall  yet  be  so  disabled 
to  do  any  further  mischief,  that  the  interests  of  the  church  shrill 
be  effectually  secured ;  Their  bon's  shall  be  broken;  (v.  la.)  the 
instruments  of  their  cruelty  shall  fail  them,  and  they  shall  lose 
those  whom  they  had  made  tools  of,  to  serve  their  bloodv  purposes 
with;  nay,  their  arms  shall  be  broken,  so  that  thev  shall  not  be 
able  to  go  on  with  their  enterprises.  Bnt  the  Lord  upholds  the 
righteous,  so  that  they  neither  sink  under  the  weight  of  their 
afflictions,  nor  are  crushed  by  the  violence  of  their  enemies.  He 
upholds  them  both  in  their  integrity,  and  in  their  prosperity;  and 
they  that  are  so  upheld  by  the  Rock  of  ages,  have  no  reason  to 
envy  the  wicke'd  the  support  of  their  broken  reeds. 

21.  The  wicked  borroweth,  and  payeth  not 
aa^ain:  but  the  righteous  sheueth  meicy,  and 
giveth.  22.  For  such  as  be  blessed  of  him  .shall 
itiherit  the  earth  ;  and  t/iei/  that  he  cursed  of  him 
shall  be  cut  off.  23.  The  stejjs  of  a  irond  man 
are  ordered  by  the  Lord:  and  he  deligliteili  iti 
his  way.  24.  Though  he  fall,  he  shall  not  he  lit- 
terly  cast  down:  for  the  Lord  u])holdelh  him  iril/i 
his  hand.  25.  I  have  been  young,  and  71010  am 
old ;  yet  have  I  not  seen  the  righteous  forsaken,  nor 
his  seed  begging  bread.  26.  He  is  ever  merciful, 
audlendeth;  and  his  seed  is  blessed.  27.  Depar? 
from  evil,  and  do  good;  and  dwell  for  evermore. 
28.  For  the  Lord  loveth  judgment,  and  forsaketh 
not  his  saints;  they  are  preserved  for  ever:  but 
the  seed  of  the  wicked  shall  be  cut  off.  29.  The 
righteous  shall  inherit  the  land,  and  dwell  therein 
for  ever.  30.  The  mouth  of  the  righteous  speak- 
eth  wisdom,  and  his  tongue  lalketh  of  judgment. 
31.  The  law  of  his  God  is  iti  his  heart;  none  of  hi? 


PSALMS,  XXXVII. 


Exhortations  and  Promises. 


Btep8  shall  slide.  32.  The  wicked  vvatcheth  the 
riiihteous,  and  seekelh  to  slay  liim.  33.  The  Lord 
will  not  leave  him  in  his  hand,  nor  condemn  him 
when  he  is  judged. 

Tlicse  verses  are  much  to  the  same  purport  with  the  foregoing 
verses  ol  this  psalm,  for  it  is  a  subject  worthy  to  be  dwelt  upon. 
Observe  here, 

I.  WJKit  is  rpqiiired  of  us,  as  the  way  to  our  happiness; 
wliich  we  may  leani  both  from  the  characters  liere  laid  down, 
and  from  llic  directions  here  given.  If  we  would  be  blessed  of 
God, 

1.  We  must  make  conscience  of  giving  every  body  tiieir  own  ; 
for  //(('  iiiv/ti'd  borruirs,  and  pays  not  again,  u.  21.  It  is  the  first 
thing  wliicb  the  Lord  our  God  requires  of  us,  that  we  do  justly, 
luid  render  to  all  their  due.  It  is  not  only  a  shameful  paltry  thing, 
but  a  sinful  wicked  thing,  not  to  repay  what  we  have  borrowed. 
Some  make  this  an  instance,  not  so  much  of  the  wickedness  of 
the  wicked,  as  of  the  misery  and  poverty  to  which  they  are  reduced 
by  the  just  judgment  of  God,  that  they  shall  be  necessitated  to 
borrow  fof  their  supply,  and  then  be  in  no  capacity  to  repay 
again,  and  so  lie  at  the  mercy  of  their  creditors.  Wliatever  some 
nien  seem  to  think  of  it,  as  it  is  a  great  sin  for  those  that  are  able 
to  deny  the  payment  of  their  just  debts,  so  it  is  a  great  misery  not 
to  be  able  to  pay  them. 

2.  We  must  be  ready  to  all  acts  of  charity  and  beneficence; 
for  as  it  is  an  instance  of  God's  goodness  to  the  righteous,  that  he 
puts  it  into  the  power  of  his  hand  to  be  kind,  and  to  do  good, 
(and  so  some  ;inderstand  it,  God's  blessing  increases  his  little,  to 
that  degree,  that  he  has  abundance  to  spare  for  the  relief  of 
others,)  so  it  is  an  instance  of  the  goodness  of  the  righteous  man, 
that  he  has  a  heart  proportionable  to  his  estate ;  he  sheii's  mercy, 
and  ffivcs,  r.  21.  IJe  is  ever  merciful,  or  everyday,  or  all  the 
day,  merciful,  and  lends,  and  sometimes  there  is  as  true  charity  in 
lending  as  in  giving;  giving  and  lending  are  then  acceptable  to 
God,  when  they  come  from  a  merciful  disposition  in  the  heart, 
which,  if  it  be  sincere,  will  be  constant,  and  will  keep  us  from 
being  weary  of  well-doing.  He  that  is  truly  merciful  will  be  ever 
I.  erciful. 

3.  We  must  leave  our  sins,  and  engage  in  the  practice  of  serious 
godliness;  (k.27.)  Depart  from  evil,  and  do  good;  cease  to  do 
evil,  and  abhor  it ;  learn  to  do  well,  and  cleave  to  it.  This  is 
true  rclip;ion. 

4.  We  must  abound  in  good  discourse,  and  with  our  tongues 
must  glorify  God,  and  edify  others.  It  is  part  of  the  character 
of  a  righteous  man,  (y.  30.)  That  his  mouth  speaketh  wisdom; 
not  only  he  speaks  wisely,  but  he  speaks  wisdom,  like  Solomon 
himself,  for  the  instruction  of  those  about  him;  his  tongue  talks 
not  of  things  idle  and  impertinent,  but  of  judgment,  that  is,  of  the 
word  and  providence  of  God,  and  the  rules  of  wisdom  for  the 
right  ordering  of  the  conversation.  Out  of  the  abundance  of  a 
good  heart  will  the  mouth  speak  that  which  is  good,  and  to  the 
use  of  edifying. 

5.  We  must  have  our  wills  brought  into  an  entire  subjection  to 
the  will  and  word  of  God;  (.u. 31.)  The  laiu  of  God,  of  his  God, 
IS  in  his  heart ;  and  in  vain  do  we  pretend  that  God  is  our  God, 
if  we  do  not  receive  his  law  into  our  hearts,  and  resign  ourselves 
to  the  government  of  it.  It  is  but  a  jest  and  a  mockery  to  speak 
wisdom,  and  to  talk  of  judgment,  (».  30.)  unless  we  have  the 
law  in  our  hearts,  and  we  think  as  we  speak.  The  law  of  God 
must  be  a  commanding,  ruling,  principle  in  the  heart;  it  must  be 
a  light  there,  a  spring  there,  and  then  tlie  conversation  will  be 
regular  and  uniform,  none  of  his  steps  will  slide;  it  will  effec- 
tually prevent  backsliding  into  sin,  and  the  uneasiness  that  follows 
from  it. 

II.  What  is  assured  to  us,  as  instances  of  our  happiness  and 
comfort,  upon  these  conditions. 

1.  That  we  should  have  the  blessing  of  God,  and  that  blessing 
fchall  be  the  spring,  and  sweetness,  and  security,  of  all  our  tem- 
poral  comforts  and  enjoyments;  (i». 22.1  S'icli'  as  be  blessed  of 


Ood,  as  all  the  righteous  are,  with  a  Father's  blessing,  by  virtu* 
of  that  shall  inherit  the  earth,  or  the  land,  for  so  the  same  word 
is  translated,  i>.  2t).  the  land  of  Canaan,  that  glory  of  all  binds. 
Our  creature-comforts  are  then  comforts  indeed  to  us,  when  we 
see  them  flowing  from  the  lilessing  of  God,  from  his  favour,  his 
|)romise,  and  his  covenant  with  us;  and  if  we  are  sure  of  llie 
blessing  of  God,  we  arc  sure  not  to  want  any  thing  that  is  good 
for  us  in  this  world.  The  rnrlli  shall  yiild  us  Iter  increase,  if  God, 
as  our  own  God,  gives  us  his  blessing,  07.(5.  And  as  those  whom 
God  blesses  are  thus  blessed  indeed,  for  they  shall  intnrit  the  land ; 
so  those  whom  he  curses  are  cursed  indeed,  and  thev  shall  be  cut 
off,  and  rooted  out;  and  their  cxlirpation  by  the  divine  curse  v^ill 
set  off  the  estal)lishnient  of  the  righteous,  by  tlie  (li\inc  i)lessing, 
and  be  a  foil  to  it. 

2.  That  God  will  direct  and  dispose  of  our  actions  and  affairs, 
so  as  may  be  most  for  his  glory;  (y.  23.)  The  steps  of  n  i/ond  wan 
are  ordered  by  the  Lord;  by  his  grace  and  holy  Spirit  lie  directs 
the  thoughts,  affections,  and  designs,  of  good  men  ;  he  lins  all 
hearts  in  his  hand,  but  theirs  by  their  own  consent;  by  his  pro- 
vidence he  over-rules  the  events  that  concern  them,  so  as  to  make 
their  way  plain  before  them,  both  what  they  should  do,  and 
what  they  may  expect.  Observe,  God  orders  the  steps  of  a  good 
man;  not  only  his  way  in  general,  by  his  written  word,  but  his 
particular  steps,  by  the  whispers  of  conscience,  saying.  This  is 
the  way,  walk  in  it.  He  does  not  always  shew  him  his  way  at  a 
distance,  but  leads  him  step  by  step,  as  children  are  led,  and  so 
keeps  him  in  a  continual  dependence  upon  his  guidance;  and  this, 
(1.)  Because  he  delights  in  his  way,  and  is  well-pleased  with  the 
paths  of  righteousness  wherein  he  walks.  The  Lord  knows  the 
way  of  the  righteous,  (1.6.)  knows  it  with  favour,  and  therefcire 
directs  it.  (2.)  That  he  may  delight  in  his  way.  Because  God 
orders  his  way  according  to  his  own  will,  therefore  he  delights  in 
it:  for  as  he  loves  his  own  image  upon  us,  so  he  is  well-pleased 
with  what  we  do  under  his  guidance. 

3.  That  God  will  keep  us  from  being  ruined  by  our  falls  either 
into  sin  or  into  trouble;  {v.  24.)  Though  he  fall,  he  shall  Jiot  be 
utterly  cast  down.  ( 1.)  A  good  man  may  be  overtaken  in  a  fault, 
but  the  grace  of  God  shall  recover  him  to  repentance,  so  that  he 
shall  not  be  utterly  cast  down.  Though  he  may,  for  a  time,  lose 
the  joys  of  God's  salvation,  yet  they  shall  be  restored  to  him  ;  for 
God  shall  uphold  him  with  his  hand,  uphold  him  with  his  free 
spirit.  The  root  shall  be  kept  ali\e,  though  the  leaf  wither;  and 
there  will  come  a  spring  after  the  winter.  (2.)  A  good  man  may 
be  in  distress,  his  affairs  embarrassed,  his  sjiirits  sunk,  but  he 
shall  not  be  utterly  cast  down;  God  will  be  the  Strength  of  his 
heart,  when  his  flesh  and  heart  fail,  and  will  uphold  him  with  his 
comforts,  so  that  the  spirit  he  has  made  shall  not  fail  before 
him. 

4.  That  he  shall  not  want  the  necessary  supports  of  this  life, 
(i).  25.)  "/  have  been  young,  and  now  am  old;  and,  among  all 
the  changes  I  have  seen  in  men's  outward  condition,  and  the 
observations  I  have  made  upon  them,  I  never  saw  the  righteous 
forsaken  of  God  and  man,  as  I  have  sometimes  seen  wicked  people 
abandoned  both  by  heaven  and  earth  ;  nor  do  I  ever  remember 
to  have  seen  the  seed  of  the  righteous  reduced  to  that  extremity 
as  to  beg  their  bread."  David  had  himself  begged  his  bread 
of  Ahimelech  the  priest,  but  it  was  when  Saul  hunted  him  ;  and 
our  Saviour  has  taught  us  to  except  the  case  of  persecution  for 
righteousness-sake  out  of  all  the  temporal  promises,  (Mark, 10. 30.) 
because  that  has  such  peculiar  honours  and  comforts  attending  it, 
as  make  it  rather  a  gift  (as  the  apostle  reckons  it,  Phil.  1.29.) 
than  a  loss  or  grievance.  But  there  are  very  few  instances  of 
good  men,  or  their  families,  mat  are  reduced  to  such  extreme 
poverty  as  many  wicked  people  bring  themselves  to  by  their 
wickedness.  He  had  not  seen  the  righteous  forsaken,  nor  his 
seed  begging  their  bread  ;  forsaken,  so  some  expound  it.  If  they 
do  want,  God  will  raise  them  up  friends  to  supply  them,  without 
a  scandalous  exposing  of  themselves  to  the  reproach  of  common 
beggars;  or  if  tiiey  go  from  door  to  door  for  meat,  it  shall  not  be 
with  despair,  as  the  wicked  man  that  wanders  abroad  Jor  bread, 
saying,   Where  is  it?  Joi>,1a.23.     Nor  shall  he  be  denied,  as  the 


PSALMS.  XXXVII. 


Exhortations  and  Promises. 


prodigal,  Ihal  icovld  fain  have  filled  his  belhj,  hut  nn  man  rjavr 
Mntoliim,  Luke,  1.5.  IG.  Nor  shall  he  grudge,  if  he  Ik- iKit  satisfied, 
ns  David's  enemies,  «hen  tiiey  wandered  vp  and  down  for  meat, 
6y.  16.  Some  niaUe  this  promise  relate  especially  to  those  that 
are  charitable  and  liberal  to  the  poor,  and  to  intimate  that  David 
never  observed  any  that  brought  themselves  to  poverty  by  their 
charity:  it  is  withhulding  more  than  is  meet  that  tends  to  poverty, 
rn.v.U.24. 

.>.  That  God  will  not  desert  us,  hut  graciously  protect  us  in  our 
difficulties  and  straits;  Ci'.28.)  Tlie  Lord  loves  judgment ;  he 
delishls  in  doing  justice  himself,  and  he  delights  in  those  that  do 
justice;  and  therefore  he  forsakes  not  his  saints  in  affliction, 
Klien  others  make  themselves  strange  to  them,  ajid  become  shy 
t\i  them;  but  he  takes  care  that  they  be  preserved  for  ever,  that 
the  saints  in  every  age  be  taken  under  his  protection,  that  the 
succession  be  preserved  to  the  end  of  time,  and  that  particular 
saints  be  preserved  from  all  the  temptations,  and  through  all  the 
trials,  of  this  present  time,  to  that  happiness  which  shall  be  for 
e\er.  He  will  preserve  them  to  his  heavenly  kingdom,  that  is,  a 
preservation  for  ever,  2  Tim.  4. 18.  Ps.  12.  7. 

G.  That  we  shall  have  a  comfortable  settlement  in  this  world, 
and  in  a  better  when  we  leave  this.  That  we  shall  dwell  for  ever- 
more, (i'.27.)  and  not  be  cut  off,  as  the  seed  of  the  wicked,  v.  28. 
That  we  shall  inherit  the  land  which  the  Lord  our  God  gives  us, 
and  direll  therein  for  ever,  v.  29.  They  shall  not  be  tossed  that 
make  God  their  Rest,  and  are  at  home  in  him.  But  on  this  earth 
there  is  no  dwelling  forever,  no  continuing  ctiy ;  it  is  in  heaven 
only,  that  city  which  has  foundations,  that  the  righteous  shall 
dwell  for  ever;  that  will  be  their  everlasting  habitation. 

7.  That  we  shall  not  become  a  prey  to  our  adversaries,  that 
seek  our  ruin,  f.  32, 33.  There  is  an  adversary  that  takes  all 
opportunities  to  do  us  a  mischief,  a  wicked  one  that  watches  the 
righteous,  (as  a  roaring  lion  watches  his  prey,)  and  seeks  to  slay 
him;  there  are  wicked  men  that  do  so,  that  are  very  subtle;  they 
watcli  the  righteous,  that  they  may  have  an  opportunity  to  do 
them  a  mischief  effectually,  and  may  have  a  pretence  wherewith 
to  justify  themselves  in  the  doing  of  it;  and  thev  are  very  spiteful, 
for  they  seek  to  slav  him:  but  it  may  very  well  be  applied  to 
the  wicked  one,  the  Devil,  that  old  serpent,  who  has  his  wiles  to 
entrap  the  righteous,  his  devices  which  we  should  not  be  ignorant 
nf;  that  great  red  dragon,  who  seeks  to  slav  them  ;  that  roaring 
lion,  who  goes  about  continually,  restless  and  raging,  and  seeking 
whom  he  may  devour.  But  it  is  here  ))romised  that  he  shah  not 
j)revail,  neither  Satan  nor  his  instruments.  CI.)  He  shall  not 
prevail  as  a  field-adversary  ;  The  Lord  vill  not  leave  him  in  his 
hand;  he  will  not  permit  Satan  to  do  what  he  would,  nor  will  he 
withdraw  his  strength  and  grace  from  his  people,  but  will  enable 
Itiem  to  resist  and  overcome  him,  and  their  faith  shall  not  fail, 
Luke,  22. 31, 32.  A  good  man  may  fall  into  the  hands  of  a  mes- 
senger of  Satan,  and  be  sorely  buffetted,  but  God  will  not  leave 
him  in  his  hands,  lCor.10.13.  (2.)  He  shall  not  prevail  as  a 
law-adversary  ;  Godwillnot  condemn  him  uhcn  he  is  judged, thous;h 
urged  to  do  it  by  the  accuser  of  the  brethren,  that  occ?r«cs  them 
before  ovr  God  day  and  night.  His  false  accusations  will  be 
thrown  out,  as  those  exhibited  against  Joshua,  (Zech.  3. 1,  2.)  The 
Lord  rehvke  thee,  O  Satan.  It  is  God  that  jnstifies,  and  then 
tr/(o  shall  lay  any  thing  to  the  charge  of  God's  elect? 

34.  Wait  on  the  Lord,  and  keep  his  way,  and 
he  shall  exalt  thee  to  inherit  the  land :  when  the 
wicked  are  cut  off,  thou  shalt  see  it.  35.  I  have 
seen  the  wicked  in  f>i-eat  power,  and  spreadina; 
himself  like  a  green  l)ay  tree.  36.  Yet  he  passed 
away,  anrl,  lo,  he  was  not:  yea,  I  soue;ht  him, 
hut  he  could  not  ho  founci.  '.17.  Mark  the  perfect 
man,  and  heliold  the  i!i>ri;;Iit:  f,,,-  il,e  end  of  tl>nt 
man  is  peace.  3H.  Bui  iho  transgressors  shall  he 
destroyed  together:   the  end  of  the  wicked  sh.iU 


be  cut  off.  39.  But  the  salvation  of  the  righteou.s 
is  of  the  Lord  :  he  is  their  strength  in  the  time  of 
trouble.  40.  And  the  Lord  shall  help  them,  and 
deliver  them :  he  shall  deliver  them  from  the 
wicked,  and  save  them,  because  they  trust  in 
him. 

The  psalmist's  conclusion  of  this  sermon,  (for  that  is  the  nature 
of  this  poem,)  is  of  the  same  purport  with  the  whole,  and  inculcates 
the  same  things. 

L  The  duty  here  pressed  upon  us  is  still  the  same,  (jj.  34.)  Wait 
on  the  Lord,  and  heep  his  way ;  duty  is  our**,  and  we  must  mind 
it,  and  make  conscience  of  it,  keep  God's  w^y,  and  never  turn  out 
of  it,  nor  loiter  in  it,  keep  close,  keep  going ;  but  events  are 
Gods,  a!:d  we  must  refer  ourselves  to  him  for  the  disposal  of  them  ; 
we  must  wait  on  tlie  Lord,  attend  the  motions  of  his  providence, 
carefully  observe  them,  and  conscientiously  accommodate  our- 
selves to  them.  If  we  make  conscience  of  hfj^ping  God's  way,  we 
may  with  cheerfulness  wait  on  him,  and  com^iit  to  him  our  way; 
and  we  shall  find  him  a  good  Master  both  to  his  working  servants 
and  to  his  waithig  servants. 

n.  The  reasons  to  enforce  this  duty  are  rouch  the  same  too, 
taken  from  the  certain  destruction  of  the  wicked,  and  the  certain 
salvation  of  the  righteous.  This  good  man,  being  tempted  to  envy 
the  prosperity  of  the  wicked,  that  he  might  fortify  himself  against 
the  temptation,  9oes2n/o</(esanc<i/ari/o/'Gorf,  and  leads  us  thither; 
(73.17.)  there  he  understands  their  end,  and  thence  gives  us  to 
understand  it,  and,  by  comparing  that  with  the  end  of  the  righteous, 
baffles  the  temptation,  and  puts  it  to  silence.     Observe, 

1.  The  misery  of  the  wicked,  at  last,  however  they  may  prosper 
a  while:  The  end  of  the  wicked  shall  be  cut  off;  (u.  38.)  and 
that  cannot  be  well,  that  will  undoubtedly  end  so  ill.  The 
wicked,  in  their  end,  will  be  cut  off  from  all  good,  and  all  hopes 
of  it;  a  final  period  will  be  put  to  all  their  joys,  and  they  will  be 
for  ever  separated  from  the  fountain  of  life  to  all  evil.  ( 1.)  .Some 
instances  of  the  remarkable  ruin  of  wicked  people  David  had 
himself  observed  in  this  world  ;  that  the  pomp  and  prosperity  of 
sinners  would  not  secure  them  from  the  judgments  of  God,  when 
their  day  was  come  to  fall ;  (v.  3-5, 36.)  /  have  seen  a  wicked  man, 
(the  word  is  singular,)  suppose  Saul,  or  Ahithophel,  (for  David 
was  an   old  man  when  he  penned  this  psalm,)  in  great  power, 

formidable,  {&ri  some  render  it,)  the  terror  of  the  mighty  in  the 
land  of  the  living,  carrying  all  before  him  with  a  high  hand,  and 
seeming  to  be  firmly  fixed,  and  finely  flourishing,  spreading 
himself  like  a  green  bay-tree,  which  produces  all  leaves  and  no 
fruit ;  like  a  nati\  e  home-born  Israelite,  (so  Dr.  Hammond,)  likely 
to  take  root.  But  what  became  of  him  ?  Eliphaz,  long  before, 
had  learned,  when  he  saw  the  foolish  taking  root,  to  curse  his 
habitation,  Job,  5.  3.  And  David  saw  cause  for  it;  for  this  bay- 
tree  is  withered  away  as  soon  as  the  fig-tree  Christ  cursed;  he 
passed  anay  as  a  dream,  as  a  shadow,  such  was  he,  and  all  the 
pomp  and  power  he  was  so  proud  of;  he  was  gone  in  an  instant, 
he  was  not,  I  sought  him  with  wonder,  but  he  could  not  be  found. 
He  had  acted  his  part,  and  then  quitted  the  stage,  and  there  was 
no  miss  of  him.  (2.)  The  total  and  final  ruin  of  sinners,  of  all 
sinners,  will  shortly  be  made  as  much  a  spectacle  to  the  saints,  as 
they  are  now  sometimes  made  a  spectacle  to  the  world;  (r. 34.) 
When  the  wicked  are  cut  off,  (and  cut  off  they  certainly  will  he,) 
thou  shalt  see  it,  with  awful  adorations  of  the  divine  justice.  The 
traitsgressors  shall  be  destroyed  together,  v.  38.  In  this  ^^■orl<i, 
God  singles  out  here  one  sinner,  and  there  another,  out  of  many, 
to  be  made  an  example  in  terrorem — as  a  iiai-iiing ;  but  in  the 
day  of  judgment  there  will  be  a  general  destruction  of  all  ihe 
transgressors,  and  not  one  shall  escape.  They  that  have  sinned 
together  shall  be  damned  together;  Bind  them  in  bundles,  to  bum 
the?!!. 

2.  The  blessedness  of  the  righteous,  at  Inst.  Let  us  see  what 
vill  he  ihc  end  of  God's  poor  despised  people. 

(I.)   Pri'ferment.    There  have  been  linus,  the  iniquity  of  which 
jhaslioen  such,  that  men's  piety  has  hiH<l«re<l   ll.eir  |)i(ff  rn:ent  b 


PSALMS,  XXXVI 1.  XXXVIII 


this  world,  and  put  them  quite  out  of  the  way  of  raising  instates; 
but  those  that  keep  God's  way  may  he  assiirid  lii;it,  in  duo  liiuc, 
he  will  exalt  llicm  to  inherit  the  land,  (v.'iX.)  lie  will  advance 
llieni  to  a  place  in  the  heavenly  niaiisions,  to  di;;iiity  and  Imnour, 
and  true  wealth,  in  the  New  Jciusaltni ;  to  inherit  that  ^iHn\  hind, 
that  hind  of  |>romise,  of  which  Canaan  was  a  type;  he  will  exalt 
then)  ahove  all  contempt  and  dan.gcr. 

(2.)  Peace,  f.  37.  Let  all  people  inark  the  perfect  man,  and 
behold  the  vpriylit,  take  notice  of  him  to  admire  him  and  imitate 
him,  Ivcep  your  eye  upon  him  to  observe  what  conies  of  him,  and 
you  w  ill  find  that  the  end  cf  that  man  is  peace.  Sometimes  the 
ialler  rnd  of  his  days  proves  more  comfortable  to  him  than  the 
begining  was;  the  storms  blow  over,  and  he  is  comforted  again, 
after  the  time  that  he  was  afflicted  ;  however,  if  all  his  dajs 
continue  dark  and  cloudy,  perhaps  his  dying  day  may  prove 
comfortable  to  liim,  and  his  sun  may  set  bright;  or,  if  it  should 
set  under  a  cloud,  yet  his  future  state  will  be  peace,  everlasting 
peace.  They  that  walk  in  their  uprightness,  while  they  live,  shall 
enter  into  ])eace  when  they  die,  lsa.57. 2.  A  peaceful  death  has 
concluded  the  troublesome  life  of  many  a  good  man;  and  all  is 
well  that  thus  ends  everlastingly  well.  Balaam  himself  wished 
that  his  death  and  his  last  end  might  be  like  that  of  the  righteous. 
Numb.  23. 10. 

( 3.)  Salvation,  v.  39,40.  The  salvation  of  the  righteous,  (which 
may  be  applied  to  the  great  salvation  of  which  the  prophets  in- 
f/>iircd  and  searched  dilit/intli/,  (1  Pet.  1. 10.)  that  is,  of  the  Lord  ; 
it  will  be  the  Lord's  doing;  the  eternal  salvation,  that  salvation 
of  God,  which  those  shall  see  that  order  their  conversation  aright, 
(50.23.)  that  is,  of  the  Lord  too.  And  he  that  intends  Christ  and 
heaven  for  then>,  will  be  a  Gud  all-sufficient  to  them.  He  is  their 
Strength  in  time  of  trouble,  to  support  them  under  it,  and  carry 
them  through  it;  He  shall  help  them  and  deliver  them,  help  them 
to  do  their  duties,  to  bear  their  burthens,  and  to  maintain  their 
spiritual  conflicts;  help  them  to  bear  their  troubles  well,  and  get 
good  by  them,  and,  in  due  time,  shall  deliver  them  out  of  their 
troubles.  He  shall  deliver  them  from  the  wicked  that  would  over- 
whelm them  and  swallow  tlieni  up;  sliall  secure  them  there,  where 
the  wicked  cease  from  troubling.  He  shall  save  them;  not  only 
keep  them  safe,  but  make  them  happy,  because  they  trust  in  him; 
not  because  they  have  merited  it  from  him,  but  because  they  have 
committed  themselves  to  him,  and  reposed  a  confidence  in  him, 
and  have  thereby  honoured  him. 


PSALM  XXXVIII. 

This  IS  one  of  the  penitential  psnhns  ;  it  is  full  of  grief  and  complaint,  from  the 
beginninsr  to  the  end.  Daiid's  sins  and  his  afflictions  are  the  cause  of  his  grief 
and  the  ^natter  of  his  complaints.  It  should  seem,  he  leas  now  sick  and  in 
pain,  irhich  reminded  him  of  his  siiis,  and  helped  to  humble  him  for  tftem;  he 
was.  at  the  same  time,  deserted  by  his  friends,  and  persecuted  by  his  enemies, 
so  that  the  psalm  is  calculated  for  the  depth  of  distress  and  a  complication  of 
crilumilies.  lie  complains,  I.  Of  God's  displeasure,  and  of  his  cum  sin,  which 
]n-ovolced  God  against  him,  r.l..5.  //,  Of  his  bodily  sickness,  r.6..10. 
///.  Of  the  unkindness  of  his  friends,  r.  11 .  IV.  Of  it^juries  which  his 
enemies  did  htm,  pleading  his  good  conduct  toward  them,  yet  confessing  his 
sins  against  God.  r.  12.  .20.  Lastly,  He  concludes  the  psalm  wilh  earnest 
prayers  to  God,  for  his  gracious  presence  and  help,  r.  21, 22.  In  singing  this 
psalm,  ire  ought  to  be  much  affected  with  the  malignity  of  sin  ;  and  if  we  have 
not  such  troubles  as  are  here  described,  ire  know  not  how  soon  we  may  have, 
and  therefore  must  sing  of  them  by  way  of  preparation,  and  we  know  that  others 
have  them,  and  therefore  we  must  sing  of  them  by  way  of  sympathy. 

A  Psalm  of  David,  to  bring  to  remembrance. 

1.  i^  LORD,   rebuke   me     not   in   thy  -wrath: 
V^  neither  chasten  me  in  thy  hot  displeasure. 

2.  For  thine  arrows  stick  fast  in  me,  and  thy  hand 
presseth  me  sore.  3.  There  is  no  soundness  in 
ray  flesh,  because  of  thine  anger;  neither  is  there 
any  rest  in  my  bones,  because  of  my  sin.  4.  For 
mine  iniquities  are  gone  over  mine  head:  as  an 
heavy  burthen  they  are  too  heavy  for  me.    5.  My 


Sorrowful  Complaints. 

wounds  stink  and  are  corrupt,  because  of  ir.y 
foolishness.  0.  1  am  troubled;  I  am  bowed  doMn 
greatly ;  I  go  mourning  all  the  day  long.  7.  I'or 
my  loins  are  filled  with  a  loathsome  disease:  ;u;d 
Ihcre  is  no  soundness  in  my  flesh.  0.  I  am  fe(l>le 
and  sore  broken:  I  have  roared  l)y  reason  of  lh« 
disqtiietness  of  my  heart.  9.  Lord,  all  my  desire 
is  before  thee;  and  my  groaning  is  not  liid  from 
thee.  10.  My  heart  panteth,  my  strength  failelh 
me:  as  for  the  light  of  mine  eyes,  it  also  is  gone 
from  me.  11.  My  lovers  and  my  friends  stand 
aloof  from  my  sore;  and  my  kinsmen  stand  alar 
off. 

The  title  of  this  psalm  is  very  observable ;  it  is  a  psalm  to  bring 
to  remembrance;  the  70th  psalm,  which  was  likewise  penned  in  a 
day  of  affliction,  is  so  entitled.  It  is  designed,  1.  To  bring  to  his 
own  remembrance;  we  will  suppose  it  penned  when  he  was  sick 
and  in  pain,  and  then  it  teaches  us  that  times  of  sickness  are  times 
to  bring  to  remembrance ;  to  bring  the  sin  to  remembrance,  for 
which  God  contended  with  us;  to  awaken  our  consciences  to  deal 
faithfully  and  jdainly  with  us,  and  set  our  sins  in  order  before  us, 
for  our  humiliation.  In  a  day  of  adversity,  consider.  Or  we  may 
suppose  it  penned  after  his  recovery,  but  designed  as  a  record  of 
the  convictions  he  was  under,  and  the  workings  of  his  heart  when 
he  was  in  affliction,  that,  upon  every  review  of  this  ))salm,  he 
might  call  to  mind  the  good  impressions  then  made  upon  him,  and 
make  a  fresh  improvement  of  them.  To  the  same  purport  was 
the  writing  of  Hezekiah,  when  he  had  been  sick.  2.  To  put 
others  in  mind  of  the  same  tilings  which  he  was  hinisi  If  mindful 
of,  and  to  teach  them  what  to  think,  and  what  to  say,  when  they 
are  sick  and  in  affliction;  let  them  think  as  he  did,  and  speak  as 
he  did. 

I.  He  deprecates  the  wrath  of  God  and  his  displeasure  in  his 
affliction;  (I'.l.)  O  Lord,  rebuke  me  not  in  thy  wrath.  With  this 
same  petition  he  began  another  prayer,  for  the  visitation  of  the  sick, 
6. 1.  This  was  most  upon  his  heart,  and  should  be  most  upon  our's, 
when  we  are  in  affliction,  that,  howeverGod  rebukes  and  chastens 
us,  it  mav  not  be  in  wrath  and  displeasure,  for  that  w ill  be  worm- 
wood and  gall  in  the  affliction  and  misery.  Those  that  would 
escape  the  wrath  of  God,  must  pray  against  that,  more  than  any 
outward  affliction,  and  be  content  to  bear  any  outward  affliction, 
while  it  comes  from,  and  consists  with,  the  love  of  God. 

n.  He  bitterly  laments  the  irtipressions  of  (Jod's  displeasure 
upon  his  soul;  (v. 2.)  Thine  arrows  stick  fast  in  me.  Let  Job's 
complaint  (c/(.G.  4.)  expound  David's  here;  by  the  arrows  of  the 
Almighty,  he  means  the  terrors  of  God,  which  did  set  themselves 
in  array  against  him.  He  was  under  a  very  melancholy,  frightful, 
apprehension  of  the  wrath  of  God  against  him  for  his  sins,  and 
thought  he  could  look  for  nothing  but  judgment  and  fiery  indig- 
nation to  devour  him.  God's  arrows,  as  they  are  sure  to  hit  the 
mark,  so  they  arc  sure  to  stick  where  they  hit,  to  slick  fast,  till  he 
is  pleased  to'draw  them  out,  and  to  bind  up  with  his  comforts  the 
wound  he  has  made  with  his  terrors.  This  will  be  the  everlasting 
misery  of  the  damned — the  arrows  of  God's  wrath  will  stick  fast  in 
them,  and  the  wound  will  be  incurable.  "  Thy  hand,  thy  heavy 
hand,  presses  me  sore,  and  I  am  ready  to  sink  under  it;  it  not 
only  lies  hard  upon  me,  but  it  lies  long;  and  who  knowsihe  power 
of  God's  anger,  the  weight  of  his  hand!"  Sometimes  God  shot  his 
arrows,  and  stretched  forth  his  hand, /or  David,  (18.14.)  but  now 
against  him;  so  uncertain  is  the  continuance  of  divine  comforts 
where  yet  the  continuance  of  divine  grace  is  assured.  He  com- 
plains of  God's  wrath,  as  that  which  inflicted  the  bodily  distemper 
he  was  under;  (n.  3.)  There  is  no  soundness  in  my  flesh,  becanse  o) 
thine  anger.  The  bitterness  of  it,  infused  in  his  mind,  affected  his 
body;  but  that  was  not  the  worst,  it  caused  the  disquietude  of  his 
heart,  by  reason  of  which  he  forgot  the  courage  of  a  soldier,  the 
dignity  of  a  prince,  and  all  the  cheerfulness  of  the  sweet  psalmist 


PSALMS,  XXXVIII. 


Sorrowful  Coniplaints. 


cf  Israel,  and  roared  lerribly,  i;.  8.  Nulhhig  will  disquiet  the  heart 
of  a  good  man  so  much  as  the  sense  of  God's  anger ;  which  shews 
what  a  fearful  tiling  it  is  to  fall  into  his  hands.  The  way  to  keep 
the  heart  ijuiet,  in,  to  keep  ourselves  in  the  love  of  God,  aiid  to  do 
tiulhing  to  offend  liini. 

III.  lie  acknowledges  his  sin  to  be  the  procuring,  provoking, 
cause  of  all  his  troubles,  and  groans  more  under  the  load  of  guilt 
than  any  other  load,  r.  3.  He  complains  that  his  flesh  had  no 
soundness,  his  bones  had  no  rest,  so  great  an  agitation  he  was  in. 
"  It  is  because  of  thine  anger;  that  kindles  the  fire  which  burns  so 
fiercely  ;"  but,  in  the  next  words,  he  justifies  God  herein,  and 
lakes  all  the  blame  upon  himself.  "  It  is  because  of  my  sin.  I  have 
deserved  it,  and  so  ha\ e  brought  it  upon  myself ;  my  own  iniquities 
do  correct  me."  If  our  trouble  be  the  fruit  of  God's  anger,  we 
may  thank  ourselves,  it  is  our  sin  that  is  the  cause  of  it.  Are  we 
restless  i  it  is  sin  that  makes  us  so.  If  Lliere  were  not  sin  in  our 
souls,  there  would  be  no  pain  in  our  bones,  no  illness  in  our 
bodies. 

It  is  sin,  therefore,  that  this  good  man  com])lains  most  of,  1.  As 
a  burthen,  a  heavy  burthen  ;  {v. 4.)  "Mine  iniquities  arc  gone  over 
My  head,  as  proud  waters  over  a  man  that  is  sinking  and  drowning, 
or  as  a  hea\y  burthen  ujton  my  head,  pressing  me  down,  more 
than  I  am  able  to  bear,  or  to  bear  up  under."  Note,  Sin  is  a 
burthen.  The  pow  er  of  sin  dwelling  in  us  is  a  weight ;  (Heb.  12. 1.) 
all  are  clogged  with  it,  it  keeps  men  from  soaring  upward  and 
pressing  forward ;  all  the  saints  are  complaining  of  it  as  a  body 
of  death  they  are  loaded  with,  Rom.  7. '24.  The  guilt  of  sin 
committed  by  us  is  a  burthen,  a  heavy  burthen;  it  is  a  burthen  to 
God,  he  is  jiressed  under  it,  (.\mos,2. 13.)  a  burthen  to  the  whole 
creation,  whicli  groans  under  it,  Rom. 8. 21, 22.  Itwill,  first  or  last, 
be  a  burthen  to  the  sinner  himself,  either  a  burthen  of  repentance, 
when  he  is  pricked  to  the  heart  for  it,  labours,  and  is  heavy  laden, 
under  it;  or  a  burlhen  of  ruin,  ^^hen  it  shiks  him  to  the  lowest 
hell,  and  will  for  ever  detain  him  there;  it  will  be  a  talent  of  lead 
upon  him,  Zech.5. 8.  Sinners  are  said  to  bear  their  iniquity. 
Tlueatenings  are  burthens.  2.  As  wounds,  dangerous  wounds; 
(f.5.)  "  31y  irvunds  stink  andare  corrupt;  (as  wounds  hi  the  body 
rankle  and  fester,  and  grow  foul,  for  want  of  being  dressed  and 
looked  after;)  and  it  is  through  my  own  foolishness."  Sins  are 
wounds,  (Cien. 4.  23.)  painful,  mortal,  wounds.  Our  wounds  by 
sin  are  often  in  a  bad  condition,  no  care  taken  of  them,  no  appli- 
cation made  to  them,  and  it  is  owing  to  the  sinner's  foolishness,  in 
not  confessing  sin,  32.3,4.  A  slight  sore  neglected  may  prove 
of  fatal  consequence,  and  so  may  a  slight  sin,  slighted  and  left 
unrcpented  of. 

IV.  He  bemoans  himself  because  of  his  afflictions,  and  gives 
ease  to  his  grief,  by  giving  vent  to  if,  and  pouring  out  his  com- 
plaint before  the  Lord. 

1.'  He  was  troubled  in  mind,  his  conscience  was  pained,  and  he 
had  no  rest  in  his  own  spirit ;  and  a  wounded  spirit  who  can  bear? 
He  was  troubled,  or  distorted,  bo\\ed  down  greatly,  and  icent 
jiiourninr/  all  the  day  long,  v. 6.  He  vas  al\\ays  pensive  and 
melancholy,  which  made  him  a  burthen  and  terror  to  himself.  His 
spirit  was  feeble  an<l  sore-broken,  and  his  heart  disquieted,  i\8. 
Herein  David,  in  his  sufferings,  was  a  type  of  Christ,  who,  being 
in  his  agony,  cried  out,  My  soul  is  exceeding  sorrnu-ful.  This  is 
a  sorer  affliction  than  any  other  in  this  world;  whatever  God  is 
pleased  to  lay  upon  us,  we  have  no  reason  to  complain,  as  long 
as  he  preserves  to  us  the  use  of  our  reason  and  the  ueace  of  our 
consciences. 

2.  He  was  sick  and  weak  in  body;  his  loins  filled  with  a  loath- 
some disease,  some  swelling,  or  ulcer,  or  inflammation  ;  some 
think  a  plague-sore,  such  as  Hezekiah's  boil ;  and  there  was  no 
soundness  in  his  flesh,  but,  like  Job,  he  was  all  over  distempered. 
See,  (1.)  What  vile  bodies  those  are  which  we  carry  about  with 
us;  what  grievous  diseases  they  are  liable  to;  and  what  an  offence 
and  grievance  they  may  soon  be  made  by  some  diseases  to  the 
snuls  that  animate  them,  as  they  always"  are  a  cloud  and  clog. 
(2.)  That  the  bodies  both  of  the  greatest  and  of  the  best  of  men  have 
iu  them  the  same  seeds  of  diseases  tliat  the  bodies  of  others  have, 
and  are  liable  to  tlie  sanic  disasters.     David  himself,  thoucH  .so 


great  a  prince,  and  so  great  a  saint,  was  not  exempt  from  the  most 
grievous  diseases;  there  was  no  soundness  even  in  his  flesh; 
probably  this  was  after  his  sin  in  the  matter  of  Uriah,  and  thus  did 
he  smart  in  his  flesh  for  his  fleshly  lusts.  When,  at  any  time,  we 
are  distempered  in  our  bodies,  we  ought  to  remember  how  God 
has  been  dishonoured  iu  and  by  our  bodies.  He  was  feeble  and 
sore-broken,  v.  8.  His  heart  panted,  and  was  in  a  continual 
palpitation,  v.  10.  His  strength  and  limbs  failed  him  ;  as  for 
the  light  of  his  eyes,  that  was  gone  from  him,  either  with  much 
weeping,  or  by  a  defluxion  of  rheum  upon  them,  or  through  the 
lowness  of  his  spirits,  and  the  frequent  returns  of  fainting. 

Note,  Sickness  will  tame  the  strongest  body,  and  the  stoutest 
spirit.  David  was  famed  for  his  courage  and  great  exploits;  and 
yet,  when  God  contended  with  him  by  bodily  sickness,  and  the 
impressions  of  his  wrath  upon  his  mind,  his  hair  is  cut,  his  heart 
fails  him,  and  he  is  become  weak  as  water.  Therefore  let  not 
the  strong  man  glory  in  his  strength,  nor  any  man  set  grief  at 
defiance,  however  it  may  be  thought  at  a  distance. 

3.  His  friends  were  unkind  to  him;  (v. 11.)  My  lovers  (such  as 
had  been  merry  with  him  in  the  day  of  his  mirth)  now  stand  alooj 
from  my  sore:  they  would  not  sympathize  with  him  in  his  griefs, 
nor  so  much  as  come  within  hearing  of  his  complaints,  but,  like 
the  priest  and  Levite,  (Luke,  10.31.)  passed  by  on  the  other  side. 
Even  his  kinsmen,  that  were  bound  to  him  by  blood  and  alliance, 
stood  afar  off.  See  what  little  reason  we  have  to  trust  in  man,  or 
to  wonder  if  we  be  disappointed  in  our  expectations  of  kindness 
from  men.  Adversity  tries  friendship,  and  separates  between  the 
precious  and  the  vile.  It  is  our  wisdom  to  make  sure  a  Friend  in 
heaven,  who  will  not  stand  aloof  from  our  sore,  and  from  whose 
love  no  tribulation  or  distress  shall  be  able  to  separate  us.  David, 
in  his  troubles,  was  a  type  of  Christ  in  his  agony,  Christ  on  his 
cross,  feeble  and  sore-broken,  and  then  deserted  by  his  friends 
and  kinsmen,  who  beheld  afar  off. 

Lastly,  In  the  midst  of  his  complaints  he  comforts  himself  with 
the  '-.ognizance  God  graciously  took  both  of  his  griefs  and  of  his 
prayers :  (I'.O.)  "Lord,  all  my  desire  is  before  thee;  thou  know  est 
what  I  want,  and  what  I  would  have,  my  groaning  is  not  hid  from. 
thee.  Thou  knowest  the  burthens  I  groan  under,  and  the  bless- 
ings I  groan  after."  The  groanings  which  cannot  be  ■uttered  are 
not  hid  from  him  that  searches  the  heart,  and  faioics  uhnt  is  the 
mind  of  the  Spirit,  Rom.  8.  26, 27.  In  singing  this,  and  praving 
it  over,  whatever  burlhen  lies  upon  our  spirits,  we  should  by 
faith  cast  it  upon  God,  and  all  our  care  concerning  it,  and  then 
be  easy. 

12.  They  also  that  seek  after  my  life  lay  snares 
for  me;  and  they  that  seek  my  hurt  speak  mis- 
chievous things,  and  imagine  deceits  all  the  day 
long.  13.  But  I,  as  a  deaf  wmw,  heard  not;  and 
I  was  as  a  dumb  inan  that  openeth  not  his  mouth. 
14.  Thus  1  Mas  as  a  man  that  heareth  not,  and  in 
whose  mouth  are  no  reproofs.     15.  For  in  thee, 

0  Lord,  do  I  hope:  thou  wilt  hear,  O  Lord  my 
God.  16.  For  I  said,  Hear  me,  lest  othenvise  they 
should  rejoice  over  me:  when  my  foot  slippeth, 
they  magnify  themselves  against  me.  17.  For  I 
am  ready  to  halt,  and  my  sorrow  is  continually 
before  me.     18.  For  I  will  declare  mine  iniquity; 

1  will  be  sorry  for  my  sin.  19.  But  mine  enemies 
are  lively,  and  they  are  strong :  and  they  that 
hate  me  wrongfully  are  multiplied.  20.  They  also 
that  render  evil  for  good  are  mine  adversaries; 
because  I  follow  the  thing  that  good  is.  21.  For- 
sake me  not,  O  Lord:  O  my  God,  be  not  far 
from  me.  22.  Make  haste  to  help  me,  O  Lord 
my  salvation. 


PSALMS,  XXXVIII. 


Sorrowful  Complaints 


tn  these  verses, 

I.  David  complains  of  the  power  and  malice  of  his  enemies,  who, 
it  slioiild  seem,  not  only  tools  occasion,  from  the  weakness  of  his 
tiodv,  and  the  trouhle  of  his  mind,  to  insult  over  him,  bnl  took 
advantage  thence  to  do  him  a  mischief.  He  has  a  great  deal  to 
Bay  against  them,  which  he  humbly  offers  as  a  reason  why  God 
should  appear  for  him,  as  (25. 19.)   Consider  mine  enemies. 

1.  "  They  are  very  spiteful  and  cruel  ;  they  seek  my  hurl ;  nay, 
they  seek  after  mi/ life,"  r.  12.  That  life  which  was  so  precious  in 
the  sight  of  the  Lord,  and  all  good  men,  was  aimed  at,  as  if  it 
had  been  forfeited,  or  a  public  nuisance  ;  such  is  the  enmity  of  the 
serpent's  se^d  against  the  seed  of  the  woman  ;  it  would  wound  the 
head,  though  it  can  but  reach  the  heel.  It  is  the  blood  of  the 
saints  that  is  thirsted  after. 

2.  "They  aie  very  subtle  and  politic;  they  lay  snares,  they 
imagine  deeeits,  antl  herein  they  are  restless  and  unwearied,  they 
do  it  all  the  day  lonr) ;  thev  speak  niischievous  things  one  to 
another  ;  every  one  has  something  or  other  to  propose,  that  may 
be  a  mischief  to  me."  Mischief,  covered  and  carried  on  by  deceit, 
may  well  be  called  a  snare. 

3.  "They  are  very  insolent  and  abusive  ;  when  7ny  foot  slips,  when 
I  fall  into  any  trouble,  or  when  I  make  any  mistake,  misplace  a  word, 
or  lake  a  false  step,  they  magnify  themselves  against  me ;  thev  are 
pleased  with  it,  and  promise  themselves  that  it  will  ruin  my 
interest,  and  that,  if  I  slip,  I  shall  certainly  fall  and  be  undone." 

4.  "They  are  not  only  unjust,  but  very  ungrateful;  they  hate 
me  n-ronnfully  ;  (r.  19.)  I  never  did  them  any  til  turn,  nor  so  much 
as  bore  them  any  ill-will,  nor  ever  gave  them  any  provocation  ; 
nay,  thry  render  evil  for  good,  r.  20.  Many  a  kindness  I  have 
done  iheni;  for  which  I  might  have  expected  a  return  of  kindness; 
hnt  for  my  love  they  are  my  adveisaries,"  109.  4.  Such  a  rooted 
enmity  there  is  in  the  hearts  of  wicked  men  to  goodness  for  its 
own  sake,  that  they  hate  it,  even  then  when  they  themselves  have 
the  benefit  of  it ;  they  hate  prayer,  even  in  those  that  pray  for 
them  ;  and  hale  peace,  even  in  those  that  would  be  at  peace  with 
them ;  but  very  ill-natured  those  are  whom  no  courtesy  will 
oliliffe,  who  are  rather  exasperated  by  it. 

5.  "  They  are  very  impious  and  devilish  ;  they  are  my  adversaries 
merely  because  I  follow  the  thing  that  good  is;"  they  hated  him,  not 
only  for  his  kindness  to  them,  but  for  his  devotion  and  obedience 
to  God  ;  they  hated  him  because  they  hated  God,  and  all  that  bear 
his  image.  If  we  suffer  ill  for  doing  well,  we  must  not  think  it 
strange;  from  the  beginning  it  was  so;  Cain  slew  Abel,  because  his 
works  were  righteous  ;  nor  must  we  think  it  hard,  because  it  will 
not  always  be  so;  for  so  much  the  greater  will  our  reward  be. 

6.  They  are  many  and  n)ighty ;  they  are  lively,  they  are  strong, 
they  are  multiplied:  fclO.)  Lord,  hoio  are  they  increased  that 
trouble  me?  3.1.  Holy  David  was  weak  and  faint,  his  heart 
panted,  and  his  strength  failed,  he  was  melancholy  and  of  a 
sorrowful  spirit,  and  persecuted  by  his  friends  ;  but,  at  the  same 
time,  his  wicked  enemies  were  strong  and  lively,  and  their  number 
increased  ;  let  us  not  therefore  pretend  to  Judge  of  men's  characters 
by  their  outward  condition;  none  knows  love  or  hatred  by  all  that 
is  before  them.  It  should  seem  tliat  David,  in  this,  as  in  other 
complaints  he  makes  of  his  enemies,  has  an  eye  to  Christ,  whose 
persecutors  were  such  as  are  here  described,  perfectly  lost  to  all 
honour  and  virtue.  None  hate  Christianity,  but  such  as  have  first 
divested  themselves  of  the  first  principles  of  humanity,  and 
broken  through  its  most  sacred  bonds. 

II.  He  reflects,  with  comfort,  upon  his  own  peaceable  and  pious 
behaviour,  under  all  the  injuries  and  indignities  that  were  done  him. 
It  is  llieu  only  that  our  enemies  do  us  a  real  mischief,  when  they 
provoke  us  to  sin;  (Neh.6. 13.)  when  they  prevail  to  put  us  out  of  the 
p  :ssrssion  of  our  ow  n  souls,  and  drive  us  from  God  and  our  duty ;  if 
I  V  divine  grace  we  are  enabled  to  prevent  this  mischief,  we  quench 
llii>ir  fiery  darts,  and  are  saved  from  harm;  if  still  we  hold  fast  our 
i.i'earity  and  our  peace,  who  can  hurt  us?     This  David  did  here. 

1.  He  kejit  his  temper,  and  was  not  ruffled  or  discomposed  by 
nny  of  the  slights  that  were  put  upon  him,  or  the  mischievous 
things  that  were  said  er  done  against  him;  (r.  13, 14.)  "  /,  as  a\ 
deaf  man,  hoard  not ;  I  took  no  notice  of  the  affronts  put  upon  me,  I 


did  not  resent  them,  nor  was  |)ut  into  disorder  by  them,  much  less 
did  I  meditate  revenge,  or  study  to  return  the  injury."  Note, 
The  less  notice  we  take  of  the  unkindness  and  injuries  that  are 
done  lis,  the  more  we  consult  the  quiet  of  our  own  minds.  Being 
deaf,  he  was  dumb,  as  a  man  in  whose  mouth  there  are  no 
reproofs  ;  he  was  as  silent  as  if  he  had  nothing  to  .say  for  himself, 
for  fear  of  putting  himself  into  a  heat,  and  incensing  his  enemies 
yet  more  against  him  ;  he  would  not  oidy  not  recriminate  upon 
them,  but  not  so  much  as  vindicate  hini'self,  lest  his  necessarT 
defence  should  be  construed  his  r;/'fence.  Thousih  tliey  sought 
after  his  life,  and  his  silence  might  be  taken  for  a  confession  of  his 
guilt,  yet  he  was  as  a  dumb  man  that  opens  not  his  mouth.  Note 
When  our  enemies  are  most  clamorous,  it  is,  generally,  our 
prudence  to  be  silent,  or  to  say  little,  le.st  we  make  bad  worse. 
David  could  not  hope  by  his  mildness  to  «in  upon  his  enemies,  or 
by  his  soft  answers  to  turn  away  their  wrath,  for  they  were  men  of 
such  base  spirits,  that  they  rendered  him  evil  for  sood  ;  and  yet 
he  carried  it  thus  meekly  toward  them,  that  he  misht  prevent  his 
own  sin,  and  might  have  the  comfort  of  it  in  the  reflection.  Herein 
David  was  a  type  of  Christ,  who  was  as  a  sheep  dund)  before  the 
shearer,  and,  when  he  was  reviled,  reviled  not  again  ;  and  both  are 
examples  to  us,  not  to  render  railing  for  railing. 

2.  He  kept  close  to  his  God  by  faith  and  prayer,  and  so  both 
supported  himself  under  these  injuries,  and  silenced  his  own 
resentments  of  them.  (1.)  He  trusted  in  God  ;  (n.  15.)  "I  was  as 
a  man  that  opens  not  his  mouth,  for  in  thee,  O  Lord,  do  I  hope.  I 
depend  upon  thee  to  jdead  my  cause,  and  clear  my  innocency,  and, 
some  way  or  other,  to  put  them  to  silence  and  shame."  His  lovers 
and  friends,  that  should  have  owned  him  and  stood  by  him,  and 
appeared  as  witnesses  for  him,  withdrew  from  him,  i>.  10.  But 
God  is  a  Friend  that  will  never  fail  us,  if  we  hope  in  him.  I  was 
as  a  man  that  hcareth  not,  for  thou  wilt  hear.  Why  need  I  hear, 
and  God  hear  too  ?  lie  carethforyon  ;  (1  Pet.  5. 7.)  and  why  need 
you  care,  and  Ciod  care  too?  "  Thou  ivi It  answer,"  (so  some,) 
"  and  therefore  I  will  say  nothing."  Note,  It  is  a  good  reason 
why  we  should  bear  reproach  and  calumny  with  silence  and 
patience,  because  God  is  a  Witness  to  all  the  wrong  that  is  done 
us,  and,  in  due  time,  will  be  a  Witiiess  for  us,  and  against  those 
that  do  us  wrong  ;  therefore  let  us  be  silent,  because  if  we  be,  then 
we  may  expect  that  God  will  appear  for  us,  for  this  is  an  evidence 
that  we  trust  in  him  ;  but  if  we  undertake  to  manage  for  ourselve-s, 
we  lake  God's  work  out  of  his  hands,  and  forfeit  the  benefit  of  his 
appearing  for  us.  Our  Lord  Jesns,  when  he  suffered,  therefore 
threatened  not,  because  he  committed  himself  to  him  that  judges 
righteously ;  (iPet.  2.  23.)  and  we  shall  lose  nothing,  at  last,  by 
doing  so  ;  Tliou  shall  answer.  Lord,  for  me.  (2.)  He  called  upon 
God  ;  (i).  10.)  For  1  said.  Hear  me,  that  is  su|)plied  ;  "  I  said  so," 
(as  V.  15.)  "  in  thee  do  I  hope,  for  thou  wilt  hear,  lest  they  should 
rejoice  over  me.  I  comforted  myself  with  that,  when  I  was  appre- 
hensive that  they  would  overwhelm  me."  It  is  a  great  support  to 
us,  when  men  arc  false  and  unknid,  that  we  have  a  God  to  go  to, 
whom  we  niav  be  free  with,  and  who  will  be  faithful  to  us. 

III.  He  here  bewails  his  own  follies  and  infirmities.  1.  He  was 
very  sensible  of  the  present  workings  of  corruption  in  him,  and 
that  he  was  now  readv  to  repine  at  the  providence  of  God,  and  to 
be  put  into  a  passion  bv  the  injuries  men  did  hiui  ;  I  am  ready  to 
halt,  v.lT.  This  will  best  he  explained  by  a  reflection  like  this 
which  the  psalmist  made  upon  himself  in  a  like  case,  (73.  2.)  My 
feet  were  almost  gone,  ivhen  I  saw  the  prosperity  of  the  wicked :  so 
here,  I  was  ready  tn  halt,  ready  to  say,  I  have  cleansed  my  hands  in 
vain.  His  sorrow  was  c'onlinual  ;  All  the  day  long  have  I  been 
plagued;  (73. 13, 14.)  and  it  was  continually  before  him,  he  could 
not  forbear  poring  upon  it,  and  tliat  made  him  almost  ready  to  halt 
between  religion  and  irreligion.  The  fear  of  this  drove  him  to  his 
God  ;  "In  thee  do  I  hope,  not  only  that  thou  wilt  plead  my  cause, 
but  that  thou  wilt  prevent  my  falling  into  sin."  Good  men,  by 
setting  their  sorrow  continually  before  them,  have  been  ready  to 
halt,  who,  by  setting  God  always  before  them,  have  kept  their 
standing.  2.  He  remembered  against  himself  his  former  trans- 
triessions,  acknowledging  that  Iby  them  he  had  brought  these 
troubles  upon  himself,  and  forfeited  the  divine  protection  ,  thoug;b 


PSALMS,  XXXVIII,  XXXIX. 


Devout  Refleclions. 


I:e  could  justify  himsflf,  before  God  lie  will  judge  and  condemn 
himself;  (r.  18.)  ••  I u-ill  declare  mine  inujiiity,  and  not  cover  it, 
/  uill  he  sorry  for  i»y  sin,  and  not  make  a  ligiit  matter  of  it ;"  and 
il  is  lielped  to  make  him  silent  under  the  rcLmkcs  of  Providence, 
and  tiie  reproaches  of  men.  Note,  If  we  be  truly  jjcnitent  for  sin, 
that  will  make  us  patient  under  affliction,  and  particularly  under 
uajust  censures.  Two  thiniis  arc  recpiired  in  repentance,  (1.) 
Confession  of  sin  ;  "  J  will  declare  mine  iniijvilij  ;  I  will  not  only 
in  ijeneral  own  myself  a  sinner,  but  I  will  make  a  particular 
acknowledp;ment  ofwhat  I  have  done  amiss."  We  must  declare 
our  sins  before  God  freely  and  fully,  and  willi  llieir  aggravaling 
circumstances*,  that  we  may  give  glory  to  God,  and  take  shame  to 
ourselves.  (2.)  Contrition  fi>r  sin  ;  1  will  be  sornj  for  il ;  sin  will 
have  sorrow;  every  true  penitent  grieves  fur  the  dishonour  he  has 
done  to  God,  and  the  wrong  he  has  done  to  himself;  "\  will  be 
in  care  or  fear  about  my  sin,"  (so  some,)  "  in  fear  lest  it  ruin  ine, 
and  in  care  to  get  pardoned." 

IV.  He  concludes  with  very  earnest  prayers  to  Ciod  for  his 
gracious  presence  with  him,  and  seasonable  powerful  succour  in 
his  distress;  (u.21,2'2.)  "  Forsake  mc  not,  O  Lord,  though  my 
friends  forsake  me,  and  though  I  deserve  to  be  forsaken  by  thee. 
Be  not  far  from  me,  as  my  unbelieving  heart  is  ready  to  fear  thou 
art."  Nothing  goes  nearer  to  the  heart  of  a  good  man  in  affliction, 
than  to  be  under  the  apprehension  of  God's  deserting  him  in 
w  rath  ;  n-or  does  any  thing  therefore  come  more  feelingly  from  his 
heart  than  this  prayer,  "Lord,  be  not  i /ion  far  from  me;  make 
ka sic  for  my  help;  for  I  am  ready  to  perish,  and  in  danger  of 
being  lost,  if  relief  do  not  come  quickly."  God  gives  us  leave, 
not  only  to  call  upon  him  when  we  are  in  trouble,  but  to  hasten 
him.  lie  pleads,  "  Thou  art  my  God,  w  hom  I  serve,  and  on  w  hom 
I  depend  to  bear  me  out ;  and  my  Salvation,  who  alone  art  able  to 
save  me,  who  hast  engaged  thyself  by  promise  to  save  me,  and  from 
«hom  alone  I  expect  salvation."  Is  any  afflicted,  let  him  thus 
pray,  let  him  thus  plead,  let  him  thus  hojic,  in  singing  this  psalm. 

PSALM  XXXIX. 

Danid  seems  to  have  been  in  a  great  strait,  when  he  penned  this  psalm,  arid,  upon 
some  account  or  other,  very  uneasy  ;  for  it  is  tciih  srme  difficulty  that  he 
conquers  his  passion,  and  composes  his  spirit,  himself  to  talic  that  good  counsel 
which  he  hadi^ioen  to  otliers,  (37.)  to  rest  in  the  Lord,  ami  wait  patiently  for 
him,  without  fretting  ;  for  it  is  easier  to  give  the  good  advice,  than  to  give  the 
good  example,  of  quietness  under  affliction.  What  was  tlie  particular  trouble 
which  gave  occasion  for  the  conflict  David  was  now  in,  does  not  appear.  Perhaps 
it  tvns  t  lie  death  of  some  dear  friend  of  relation  that  was  the  trialtf  his  patience, 
and  that  sttggested  to  him  these  meditations  of  mortality  ;  and,  at  the  same 
time,  it  should  seem  too,  himself  teas  teeak  and  ill,  and  under  some  prevailing 
distemper.  His  enemies  likewise  were  seeking  advantages  against  him,  and 
watched  fur  his  halting,  that  they  might  have  something  to  reproach  him  for. 
Thus  aggrieved,  I.  He  relates  the  struggle  that  was  in  his  In-east,  between  grace 
and  corruption,  between  passion  and  patience,  r.  1 .  .3.  //.  He  meditates  upon 
the  doctrine  of  man's  frailty  and  mwtalify,  and  prays  to  God  to  instruct  him  in 
it,  v.i..G.  III.  He  applies  himself  to  God  for  the  pardon  of  his  sins,  the 
removal  of  his  afflictions,  and  the  lengthening  out  of  his  life  tilt  he  was  ready 
for  death,  v.7 .  .!.■!.  This  is  a  funeral  ps'alm,and  very  proper  for  the  occasion  ; 
in  singing  it,  we  should  get  our  hearts  duly  affected  with  the  brevity,  uncertainty, 
and  calamitous  slate,  of  human  life  ;  and  those  on  whose  comforts  God  has,  by 
death,  made  breaches,  trill  find  this  psalm  of  great  use  to  them,  in  order  to  their 
obtaining  of  irhat  tve  ougltt  much  to  aim  at  under  such  an  affliction,  trhich  is, 
to  get  it  sanctified  to  us  for  our  spiritual  benefit,  and  to  get  our  hearts  reconciled 
to  the  holy  tcill  of  God  in  it. 

To  ihe  chief  musician,  even  to  Jednlhun.     A  psalm  of  David. 

1.  T   SAID,  I  will  take  heed  to  my  ways,  that  I 
A    sin  not   with   my  tongiie :    I   will  keep  my 

month  with  a  bridle,  while  the  wicked  is  before  me. 

2.  I  was  dumb  with  silence,  I  held  my  peace, 
eiien   from    good  ;    and   my  sorrow    was    stirred. 

3.  My  heart  was  hot  within  me,  while  I  was  musing 
the   fire   burned:   theji  spake  I  with  my  tongue, 

4.  Lord,  make  me  to  know  mine  end,  and  the 
measure  of  my  days,  what  it  is;  that  I  may  know 
how  frail  I  am.     6.  Behold,  thou  hast  made  my 


days  as  an  hand-breadth  ;  and  mine  age  is  as 
nothing  before  thee  :  verily  every  man  at  his  best 
state  is  altogether  vanity.  Selah.  6.  Surely  every 
man  walketh  in  a  vain  shew :  surely  they  are 
disquieted  in  vain:  he  heapeth  up  riches,  and 
knoweth  not  who  shall  gather  them. 


David  here  recollects,  and  leaves  upon  record,  the  workings  of 
his  heart  under  his  afflictions ;  and  it  is  good  for  us  to  do  so,  that 
what  was  thought  amiss,  may  be  amended,  and  what  was  well 
thought  of,  may  be  improved  the  next  time. 

I.  He  remembered  the  covenants  he  had  made  with  God,  to 
walk  circumspectly,  and  to  be  very  cautious  both  of  what  he  did, 
and  what  he  said.  When,  at  any  time,  we  are  tempted  to  sin,  and 
are  in  danger  of  falling  into  it,  we  must  call  to  mind  the  solemn 
vows  we  have  made  against  sin,  against  the  particular  sin  we  are 
upon  the  brink  of.  God  can,  and  will,  remind  us  of  ihem ; 
(Jcr.  2.20.)  Thou  saidst,  I  will  not  transgress ;  and  therefore  we 
ought  to  remind  ourselves  of  them.     So  David  did  here. 

1.  He  remembers  that  he  had  resolved,  in  general,  to  be  very 
cautious  and  circumsi)ect  in  his  walking;  (c.  1.)  I  said,  I  uill 
take  heed  to  my  ways;  and  it  was  well  said,  and  what  he  would 
never  unsay,  and  therefore  nmst  never  gainsay.  Note,  (1.)  It  is 
the  great  concern  of  every  one  of  ns,  to  take  heed  to  our  ways, 
that  is,  to  walk  circumspectly,  while  others  walk  at  all  adventures. 
(2.)  We  ought  steadfastly  to  resolve  that  we  will  take  heed  to  our 
ways,  and  frequently  to  renew  that  resolution  ;  fast  bind,  fast  find. 
(3.)  Having  resolved  to  take  heed  to  our  ways,  we  must,  upon  all 
occasions,  remind  ourselves  of  that  resolution,  for  it  is  a  covenant 
never  to  be  forgotten,  but  which  we  must  be  always  mindful  of. 

2.  He  remembers  that  he  had  in  particular  covenanted  against 
tongue  sins — That  he  would  not  sin  with  his  tongue.  That  he 
would  not  speak  amiss,  either  to  offend  God,  or  offend  the  gr^ne- 
ration  of  the  righteous,  73.15.  It  is  not  so  easy  as  we  could  wish, 
not  to  sin  in  thought  ;  but  if  an  evil  thought  should  arise  in  his 
mind,  he  would  lay  his  hand  upon  his  mouth,  and  suppress  it,  that 
it  should  go  no  further  :  and  this  is  so  great  an  attaintnent,  that  if 
any  offend  not  in  word,  the  same  is  a  perfect  man  ;  and  so  needful 
a  one,  that  he  who  seems  to  be  religious,  but  bridles  not  his  tongue, 
his  religion  is  vain.  Da\ id  had  resolved,  (1.)  That  he  would,  at 
all  times,  watch  against  tongue  sins.  "  I  will  keep  a  bridle,  or 
tnuzzle,  upon  my  mouth  ;"  a  bridle  upon  it,  as  upon  an  unruly 
horse,  to  guide  and  direct  it,  to  check  and  curb  it,  to  keep  it  in  the 
right  way,  and  on  a  good  pace  ;  see  Jam.  3.  3.  AValclifulness  in 
the  habit,  is  the  bridle  upon  the  head;  watchfulness  in  the  act  and 
exercise,  is  the  hand  upon  the  bridle,  a  muzzle  upon  it,  as  upon 
an  unruly  dog  that  is  fierce,  and  does  mischief ;  by  particular  stead- 
fast resolution,  corruption  is  restrained  from  breaking  out  at  the 
lips,  and  so  is  muzzled.  (2.)  That  he  would  double  his  guard 
against  Ihem,  when  there  was  most  danger  of  scandal ;  when  the 
nicked  is  before  me.  When  he  was  in  company  with  the  wicked, 
he  would  take  heed  of  saying  any  thing  that  might  harden  them, 
or  give  occasion  to  them  to  blaspheme.  If  good  men  fall  into  bad 
conijiany,  they  nmst  take  heed  what  they  say.  Or,  when  tJie 
wicked  is  before  mc,  in  my  thoughts.  When  he  was  conteuiplallug 
the  pride  and  power,  the  prosperity  and  flourishing  estate,  of  evil 
doers,  he  was  tempted  to  speak  amiss;  and  therefore  then  hi 
would  take  special  care  what  he  said.  Note,  llie  stronger  \hi> 
tem|)tation  to  a  sin  is,  the  stronger  the  resolution  nmst  be  against  if. 

II.  Pursuant  to  these  covenants,  he  mao-  a  shift,  with  muci; 
ado,  to  bridle  his  tongue;  (i'.2.)  /was  dumb  with  silence,  I Jteli 
my  peace  even  from  good.  His  silence  was  commendable  ;  and  the 
greater  the  provocation  was,  the  more  praise-worthy  was  his  silence. 
Watchfulness  and  resolution,  in  the  strength  of  God's  grace,  will 
do  more  toward  the  bridling  of  the  toirgi/e  than  we  can  imagine, 
though  it  be  an  unruly  evil.  But  what  sliull  we  say  of  his  keeping 
silence  even  from  good  ?  Was  it  his  w  isdom,  tliat  he  refrained  good 
discourse  when  the  wicked  were  before  him,  because  he  would  not 
cast  pearls  before  swine?     I  rather  think  it  was  his  weakness;  be« 


PSALMS,  XXXIX. 


Devout  Reflections. 


/Buse  he  nilsjlil  not  say  any  thing,  he  would  say  nothing,  but  ran 
into  an  exlronie,  which  was  a  reproach  to  the  law,  for  that 
prescribes  a  mean  between  extremes.  The  same  law  which  forbids 
all  corrupt  communication,  recjuires  that  which  is  good,  and  to 
the  use  cj  cdifyiiuj,  Eph.  4.  29. 

III.  The  less  he  s|)ake,  the  more  he  thought,  and  the  more 
warmly.  Binding  the  distempered  part,  did  but  draw  the  humour 
to  it;  My  sorrow  u-as  stirred,  my  heart  uas  hot  icithin  me,  v.'i. 
He  could  bridle  his  tongue,  but  he  could  not  keep  his  passion 
under;  though  he  suppressed  the  smoke,  that  was  as  a  fire  in  his 
bones,  and  while  he  was  musing  upon  his  afflictions,  and  upon 
the  prosperity  of  the  wicked,  the  fire  burned.  Note,  Tiiose  that 
are  of  a  fretful  discontented  spirit,  ought  not  to  pore  nmch,  for, 
while  they  suffer  their  thoughts  to  dwell  upon  the  causes  of  the 
calamity,  the  fire  of  their  discontent  is  fed  with  fuel,  and  burns 
the  more  fufiously.  Impatience  is  a  sin  tliat  has  its  ill  cause 
within  ourselves,  and  that  is  musing,  and  its  ill  effects  upon 
ourselves,  and  that  is  no  less  than  burning.  If  therefore  we  would 
prevent  the  mischief  of  ungoverned  passions,  we  must  redress  the 
grievance  of  ungoverned  thoughts. 

IV.  When  he  did  speak,  at  last,  it  was  to  the  i)nrpose  ;  At  the 
last,  I  spake  tcith  7iiy  tongue ;  some  make  what  he  said,  to  be  the 
breach  of  his  good  purpose,  and  that,  in  what  he  said,  he  sinned 
with  his  tongiie  ;  and  so  they  make  what  follows,  to  be  a  passionate 
wish,  ih<it  he  might  die  like  Elijah,  (1  Kings,  19.  4.)  and 
Job,  ch.  C.  8,  9.  But  I  rather  take  it  to  be,  not  the  breach  of  his 
pood  purpose,  but  the  reformation  of  his  mistake  in  carrying  it  too 
far;  he  had  kept  silence  from  good,  but  now  he  would  so  keep 
silence  no  longer.  He  had  nothing  to  say  to  the  wicked  that  were 
before  him,  for  to  them  he  knew  not  how  to  place  his  words,  but, 
after  long  musing,  the  first  word  he  said,  was,  a  prayer,  and  a 
devout  meditation  upon  a  subject,  which  it  will  be  good  for  us  ail 
to  think  much  of. 

1.  He  prays  to  God  to  make  him  sensible  of  the  shortness  and 
uncertainty  of  life,  and  the  near  approach  of  death  ;  (y.4.)  Lord, 
make  me  to  know  mine  end,  and  the  measure  of  my  days.  He  docs 
not  mean,  "  Lord,  let  me  know  how  long  1  shall  live,  and  when 
I  shall  die ;"  we  could  not,  in  faith,  pray  such  a  prayer,  for  God  has 
no  where  prumised  to  let  us  know,  but  has,  in  wisdom,  locked  up 
that  knowledge  among  the  secret  things  which  belong  not  to  us, 
nor  would  it  be  good  for  us  to  know  it;  but,  Lord,  ?nake  me  to 
k7iow  my  end,  means,  "  Lord,  give  me  wisdom  and  grace  to 
consider  it,  (Deut.  32. 29  )  and  to  improve  what  I  know  concerning 
if."  The  living  know  that  they  shall  die,  (Eccl.  9.  5.)  but  few  care 
for  thinking  of  it ;  we  have  therefore  need  to  pray,  that  God  by  his 
grace  would  conquer  that  aversion  which  is  in  our  corrupt  hearts, 
to  the  thoughts  of  death.  "  Lord,  make  me  to  consider," 
(1.)  "What  death  is;  it  is  my  end,  the  end  of  my  life,  and  all  the 
employments  and  enjoyments  of  life  ;  it  is  the  end  of  all  men," 
Eccl.  7. 2.  It  is  a  final  perioil  to  our  stale  of  probation  and 
preparation,  and  an  awful  entrance  upon  a  state  of  recompense  and 
retribution.  To  the  wicked  man,  it  is  the  end  of  all  his  joys;  to  a 
godlv  man,  it  is  the  end  of  all  his  griefs.  "  Lord,  give  me  to  know 
my  end,  to  be  better  acquainted  with  death,  to  make  it  more 
familiar  to  me,  (Job,  17. 14.)  and  to  be  more  affected  with  the 
greatness  of  the  change.  Lord,  give  me  to  consider  what  a  serious 
thing  it  is  to  die."  (2.)  "  How  near  it  is;  Lord,  give  me  to  con- 
sider the  measure  of  my  days,  that  they  are  measured  in  liie  counsel 
of  God  ;  the  end  is  a  fixed  end,  so  the  word  signifies.  My  days  are 
determined;  (Job, 14.  5.)  and  that  the  measure  is  but  short ;  "My 
days  will  soon  be  numbered  and  finished."  When  we  look  u))on 
death  as  a  thing  at  a  distance,  we  are  templed  to  adjourn  the 
necessary  preparations  for  it ;  but  when  we  consider  how  short  life 
is,  we  shall  see  ourselves  concerned  to  do  what  our  hand  finds  to 
do,  not  only  with  all  our  might,  but  with  all  possible  expedition. 
I  3.)  TJKif  it  is  coiitinuoliv  uoiking  in  iis;  "  Lord,  give  me  to  con- 
sider how  frail  i  am,  how  scanty  the  stock  of  life  is,  and  how  famt 
the  spirits,  which  are  as  the  oil,  to  keep  that  lamp  burning."  We 
SinJ,  by  daily  experience,  that  the  earthly  house  of  this  tabernacle 
♦smouldering  and  going  to  decay ;  "  Lord,  make  us  to  consider  this, 
hni  we  may  secure  mansions  in  the  house  not  made  with  hands." 
VOL.  n.  85 


2.  He  meditates  upon  the  brevity  and  vanity  of  life,  picadintr  it 
with  God  for  relief  under  the  burthens  of  life,  as  J<,b  often,  acd 
pleading  it  with  himself,  for  his  quickening  to  the  bu.siness  ol'luu. 
(1.)  Man's  life  on  earth  is  short,  and  of  no  continuance,  and  that 
is  a  reason  why  we  should  sit  loose  to  it,  and  prepare  for  tlic  end 
of  it;  (r.5.)  Behold,  thou  hast  made  my  days  as  a  hand-hreadtk; 
the  breadth  of  four  fingers,  a  certain  dimension,  a  small  one,  and 
the  measure  whereof  we  have  always  about  us,  always  before  our 
eyes;  we  need  no  rod,  no  pole,  no  measuring  line,  wherewith  to 
take  the  dimension  of  our  days,  nor  any  skill  in  arithmetic  where- 
with to  compute  the  number  of  them;  no,  we  lia\e  liie  standard 
of  Ihem  at  our  fingers'  end,  and  there  is  no  niulli|)licali()n  of  it,  it 
is  but  one  hand-breadth  in  all.  Our  time  is  sluirt,  and  God  has 
made  it  so;  for  the  number  of  our  months  is  with  him;  it  ia 
short,  and  he  knows  it  to  be  so;  "  It  is  as  nothing  before  tiice." 
He  remembers  how  short  our  time  is,  89.47.  "  It  is  nothing  in 
comparison  with  thee;"  so  some.  All  lime  is  nothing  to  God's 
eternity,  much  less  our  share  of  time. 

(2.)  Man's  life  on  earth  is  vain,  and  of  no  Talue,  and  therefore 
it  is  folly  to  be  fond  of  it,  and  wisdom  to  make  sure  of  a  better 
life.  Adam  is  Abel,  man  is  vanity,  in  his  present  slate  ;  he  is  not 
what  he  seems  to  be,  has  not  what  he  promised  himself;  he  and 
all  his  comforts  lie  at  a  continual  uncertainty,  and  if  there  were 
not  another  life  after  this,  all  things  considered,  he  were  made  in 
vain.  He  is  vanity  ;  he  is  mortal,  be  is  mutable.  Observe  how 
emphatically  this  truth  is  ex))ressed  here.  [1.]  Every  man  is 
vanity,  without  exception;  high  and  low,  rich  and  poor,  all  meet 
in  this.  [2.]  He  is  so  at  his  best  estate,  when  he  is  young,  and 
strong,  and  healthful,  in  weallh  and  honour,  and  the  height  of 
prosperity;  when  he  is  most  easy,  and  merry,  and  secure",  and 
thinks  his  mounlain  stands  strong!  [3.]  He  is  altogether  vanity, 
as  vain  as  you  can  imagine.  All  man  is  all  vanity,  so  it  may  be 
read  ;  every  thing  about  him  is  uncertain,  nothing  is  substantial'and 
durable  but  what  relates  to  the  new  man.  [4.]  Verily  he  is  so. 
This  is  a  truth  of  undoubted  certainty,  but  which  we  are  very 
unwilling  to  believe,  and  need  to  have  "solemnly  attested  to  us,  as 
indeed  it  is  by  frequent  instances.  [5.]  Selak  is  annexed,  as  a 
note  commanding  observation.  "  Stop  here,  and  pause  a  while, 
that  \ou  may  take  time  to  consider  and  a-pply  this  truth,  that 
every  man  is  vanity."     We  ourselves  are  so. 

Now,  for  the  proof  of  the  vanity  of  man,  as  mortal,  he  here 
mentions  three  things,  and  shews  the  vanity  of  each  of  them,  v.  6. 
First,  The  vanity  of   our  joys  and  honours:    Surely  every  man 
walks  (even  when  he  walks  in  state,  when  he  walksin  pleasure,) 
in  a  shadow,  in  an   image,  in  a  vain  shew.     When  he  makes  a 
figure,   his  fashion  passes  away,  and  his  great  pomp  is  but  great 
fancy.  Acts,  25.  23.     It  is  but  a  shew,  and  therefore  a  vain  shew, 
like  the  rainbow,  the  gaudy  colours  of  which  must  needs  vanish 
and  disappear  quickly,   when  the  substratum  is  but  a  cloud,  a 
vapour;  such  is  life,   (Jam.  4. 14.)  and  therefore  such  are  all  the 
gaieties  of  if.   Secondly,  The  vanity  of  our  griefs  and  fears;  Surely 
they  are  disquieted  in  vain.     Our  disquietudes  are  often  ground- 
less; we  vex  ourselves  without  any  just  cause,  and  the  occasion*' 
of  our  trouble  are  often  the  creatures  of  our  own  fancy  and  imao-i 
nation:  and  they  arc   always  fruitless;  we  disquiet  ourselves  in 
vain,  for  we  cannot,  with  all  our  disquietment,  alter  the  nature  of 
things,  nor  the  counsel  of  God  ;   things  will  be  as  they  are,  wheo 
we  have  disquieted  ourselves  ever  so  much  about  them.     Thirdly, 
The  vanity  of  our  cares  and  toils.     He  takes  a  great  deal  of  pains 
to  heap  up  riches,  and  they  are  but  like  heaps  of  manure  in  the 
furrows  of  the   field,    good   for   nothing,  imless  they  be  spread. 
But  when  he  has  filled  his  treasures  with  his  trash,  he  knows  not 
who  shall  gather  them,  nor  to  whom  they  shall  descend  when  he 
is  gone  :  for  he  shall  not  take  them  away  with  him.     He  asks  not. 
For  whom  do  I  labour?  and  that  is  his  folly,  Eccl.  4.  8.     But  if 
he  did  ask,  he  could  not  tell  whether  he  should  be  a  wise  man  or 
a  fool,  a  friend  or  a  foe  ;   (Eccl.  2. 19.)    This  is  vanity. 

7.  And  now,  Lord,  what  wait  I  for?  my  hope 
IS  in  thee.  8.  Deliver  me  from  all  my  transg:res- 
sious :  make  me  not  the  reproach  of  the  foolish. 


PSALMS     XXXIX. 


Petitions. 


9.  1  M'as  dumb,  I  opened  not  my  tuoiUh  ;  because 
tlioii  didst  it.  10.  Remove  thy  strolce  away  from 
me:   I  am  consumed  by  the  blow  of  thine  hand. 

11.  When  thou  with  rebukes  dost  correct  man  for 
iniquity,  thou  makesthis  beauty  to  consume  away 
like  a  moth:  surely  every  man  is  vanity.  Selah. 

12.  Hear  my  prayer,  O  Lord,  and  give  ear  unto 
my  cry  ;  hold  not  thy  peace  at  my  tears :  for  I  am 
a  stranger  with  thee,  and  a  sojourner,  as  all  my 
fathers  were.  13.  O  spare  me,  that  1  may  recover 
strength,  before  I  go  hence,  and  be  no  more. 

The  psalmist,  having  meditated  on  tlie  shortness  and  uncertainty 
of  life,  and  the  vanity  and  vexation  of  spirit  that  attend  all  the 
comforts  of  life,  here,  in  these  verses,  turns  his  eyes  and  heart 
heaven-ward.  When  there  is  no  solid  satisfaction  to  be  had  in 
the  creature,  it  is  to  be  found  in  God,  and  in  communion  with 
him  ;  and  to  him  we  should  be  driven  by  our  disappointments  in 
the  world.     David  here  expresses, 

I.  His  dependence  on  God,  v.T.  Seeing  all  is  vanity,  and 
man  himself  is  so,  1.  He  despairs  of  a  happiness  in  the  things  of 
the  world,  and  disclaims  all  expectation  from  it;  "JVojf,  Lord, 
what  wait  I  for?  Even  nothing  from  the  things  of  sense  and 
lime  ;  I  have  nothing  to  wish  for,  nothing  to  hope  for,  from  this 
earth."  Note,  The  consideration  of  the  vanity  and  frailty  of 
human  life,  should  deaden  our  desires  to  the  things  of  this  world, 
and  lower  our  expectations  from  it.  "  If  the  world  be  such  a 
thing  as  this,  God  deliver  me  from  having  or  seeking  my  portion 
in  it."  We  cannot  count  upon  constant  health  and  prosperitv, 
nor  upon  comfort  in  anv  relation,  for  it  is  all  as  uncertain  as  our 
continuance  here.  "  Now,  though  I  have  sometimes  foolisiilv 
promised  myself  this  and  llie  other,  from  the  world,  now  I  am 
of  another  mind."  2.  He  takes  hold  of  happiness  and  satisfaction 
in  God  ;  3Iy  hope  is  in  thee.  Note,  When  creature-confideiices 
fail,  it  is  our  comfort  that  we  have  a  God  to  go  to,  a  God  to  trust 
to,  and  we  should  thereby  be  quickened  to  take  so  much  the  faster 
hold  of  him  by  faith. 

II.  His  submission  to  God,  and  bis  cheerful  acquiescence  in  his 
holy  will,  11.9.  If  our  hope  be  in  God  for  a  happiness  in  the 
other  world,  we  may  well  afford  to  reconcile  ourselves  to  all  the 
ilisjiensations  of  his  ]>rovidence  concerning  us  in  this  world  ;  "  / 
was  dumb,  I  opened  not  my  month,  in  a  way  of  com])liiint  and 
murmuring."  He  now  again  recovered  that  serenity  and  scdate- 
ness  of  mind  which  were  disturbed,  v. 2.  Whatever  comforts  he 
is  deprived  of,  whatever  crosses  he  is  biirthened  with,  he  will  be 
easy  ;  "bccinisc  thou  didst  it;  it  did  not  come  to  pass  by  chance, 
but  according  to  thine  appointment."  We  may  here  see,  1.  A 
good  God  doing  all,  and  ordering  all  events  concerning  ns.  Of 
every  event  we  may  say,  "  This  is  the  finger  of  God,  it  is  the 
Lord's  doing;"  whoever  were  the  instruments.  2.  A  good  man, 
for  that  reason,  saying  nothing  against  it.  He  is  dumb,  he  lias 
nothing  to  object,  no  question  to  ask,  no  dispute  to  raise  upon  it. 
All  that  God  does  is  well  done. 

HI.  His  desire  toward  God,  and  the  prayers  he  puts  up  to  him  ; 
Is  am/  afflicted?    Let  him  pray,  as  David  here, 

1.  Tor  the  pardoning  of  his  sin,  and  the  preventing  of  his 
shame,  t).8.  licfore  he  prays,  (u.lO.)  Remove  thy  stroke  from 
me,  he  |)rays,  (I'.B.)  "  Deliver  mc  from  all  mine  offences,  from 
the  guilt  I  have  contracted,  the  punishment  I  have  deserved,  and 
the  power  of  corruption  I  have  been  captivated  by."  When 
God  forgives  our  sins,  he  delivers  us  from  them,  he  delivers  us 
from  them  all.  He  pleads.  Make  me  not  a  reproach  to  the  foolish. 
Wicked  people  are  foolish  people;  and  then  they  shew  their 
folly  niost,  when  they  think  to  shew  their  wit,  by  scoffing  at 
God's  people.  When  David  prays  that  God  would  pardon  his 
Bins,  and  not  make  him  a  reproach,  it  is  to  be  taken  as  a  prayer 
for  peace  of  conscience;  ("  Lord,  leave  mc  not  lo  the  power  of 
melancholy,  which   the  foolish  will  laugh  at  me  for;")  and  u  a 


prayer  for  grace,  that  God  would  never  leave  him  to  himself,  «» 

far  as  to  do  any  thing  that  might  make  him  a  reproach  to  bad 
nien.  Note,  This  is  a  good  reason  why  we  should  both  watch  and 
pray  against  sin,  because  the  credit  of  our  profession  is  nearly 
concerned  in  the  preservation  of  our  integrity. 

2.  For  the  removal  of  his  affliction,  that  he  might  speedily  be 
eased  of  his  present  burthens;  (d.  10.)  Remove  thy  stroke  away 
from  me.  Note,  When  we  are  under  the  correcting  hand  of  God, 
our  eye  must  be  to  God  himself,  and  not  to  any  other,  for  relief. 
He  only,  that  inflicts  the  stroke,  can  remove  it ;  and  we  may  then, 
in  faith,  and  with  satisfaction,  pray  that  our  afflictions  may  be 
removed,  when  our  sins  are  pardoned,  (Isa.  38.  17.)  and  when, 
as  here,  the  affliction  is  sanctified,  and  has  done  its  work,  and  we 
are  humbled  under  the  hand  of  God. 

(1.)  He  pleads  the  great  extremity  he  was  reduced  to  by  his 
affliction,  which  made  him  the  proper  object  of  God's  compassion  ; 
I  am  consumed  by  the  blow  of  thy  hand.  His  sickness  prevailed 
to  that  degree,  that  his  spirits  failed,  his  strength  was  wasted, 
and  his  body  emaciated.  "The  blow,  or  conflict,  of  thine  hand 
has  brought  me  even  to  the  gates  of  death."  Note,  The  strongest, 
and  boldest,  and  best,  of  men  cannot  bear  up  under,  much 
less  make  head  against,  the  power  of  God's  wrath.  It  was 
not  his  case  only,  but  any  man  will  find  himself  an  unequal  match 
for  the  Almighty,  J).  11.  When  God,  at  any  time,  contends  with 
us,  when  with  rebukes  he  corrects  us,  [  1.]  We  cannot  impeach 
the  equity  of  his  controversy,  but  must  acknowledge  that  he  i.s 
righteous  in  it;  for,  whenever  he  corrects  man,  it  is  for  iniquity. 
Our  ways  and  our  doings  procure  the  trouble  to  ourselves,  and  we 
v:c  beaten  with  a  rod  of  our  own  making.  It  is  the  yoke  of 
.j;ii'  transgressions,  though  it  be  bound  %cith  his  hand.  Lam.  1.14. 
[2.]  We  cannot  oppose  the  effects  of  his  contro\ersy,  but  he  will 
be  too  hard  for  us.  As  we  have  nothing  to  move  in  arrest  of  his 
judgment,  so  we  have  no  way  of  escaping  the  execution.  God's 
rebukes  make  man's  beauty  to  consume  away  like  a  moth  ;  we 
often  see,  we  sometimes  feel,  how  much  the  body  is  weakened 
and  decayed  by  sickness,  in  a  little  time ;  the  countenance  is 
changed  ;  where  are  the  ruddy  cheek  and  lip,  the  sprightly 
eye,  the  lively  look,  the  smiling  face?  It  is  the  reverse  of  all 
this  that  presents  itself  to  view.  What  a  poor  thing  is  beauty; 
and  what  fools  arc  they  that  are  proud  of  it,  or  in  love  with  it, 
«  hen  it  will  certahily,  ar.d  may  ((uickly,  be  consumed  thus  I  Some 
make  the  moth  to  represent  man,  who  is  as  easily  crushed  as  a 
moth  with  the  touch  of  a  finger.  Job,  4.19.  Others  make  it  to 
represent  the  divine  rebukes,  which  silently  and  insensibly  waste 
«nd  consume  us,  as  the  moth  does  the  garment.  All  which 
abundantly  proves  what  he  had  said  before,  that  surelv  every 
man  is  vanity,  weak  and  helpless;  so  he  will  be  found  when  God 
comes  to  contend  with  him. 

f2.)  He  pleads  the  good  impressions  made  upon  him  by  his 
affliction.  He  hoped  that  the  end  was  accomplished  for  which  it 
was  sent,  and  that  therefore  it  would  be  removed  in  mercy;  and 
unless  an  affliction  has  done  its  work,  though  it  may  be  removed, 
it  is  not  removed  in  mercy.  [1.]  It  had  set  him  a  weeping,  and 
he  hoped  God  would  take  notice  of  that ;  when  the  Lord  God 
called  to  mourning,  he  answered  the  call,  and  accommodated 
himself  to  the  dispensation,  and  therefore  could,  in  faith,  pray. 
Lord,  hold  not  thy  peace  at  Jiiy  tears,  r.l2.  He  that  does  not 
willingly  afflict  and  grieve  the  children  of  men,  much  less  bis 
own  children,  will  not  hold  his  peace  at  their  fears,  but  will 
either  speak  deliverance  for  them,  (and  if  he  speak,  it  is  done,) 
or,  in  the  mean  time,  s])eak  comfort  to  them,  and  make  them  to 
hear  joy  and  gladness.  [2.]  It  had  set  him  a  praying;  and  afflic- 
tions are  sent  to  stir  up  prayer.  If  they  have  that  effect,  and, 
when  we  are  afflicted,  we  pray  more,  and  pray  better,  than  before, 
we  may  hope  that  God  will  hear  our  prayer,  and  give  ear  to  our 
cry;  for  the  prayer  which,  by  his  providence,  he  gives  occasion 
for,  and  which,  by  his  Spirit  of  grace,  he  indites,  shall  not 
return  void.  [3.]  It  liad  helped  to  wean  him  from  the  world, 
and  to  take  his  affections  off  from  it ;  now  he  began,  more  than 
ever,  lo  look  upon  himself  as  a  stranger  and  sojourner  here,  like 
II  all  his  fathers,  not  at  home  iu  this  world,  but  \ravelling  through 


it  to  another,  to  a  better,  an<l  would  never  reckon  himself  at  home 
till  he  came  to  heaven.  He  pleads  it  with  God;  "Lord,  take 
cocnizance  of  roc,  and  of  uiy  wants  and  burthens,  for  I  am  a 
stranger  here,  and  tliereforc  meet  uitli  stran;ie  usage ;  I  am  slighted 
and  oppressed  as  a  stringer ;  and  whence  shoidd  I  expect  relief 
but  from  thee,  from  that  other  country  to  which  I  belong?" 

Lastly,  He  prays  for  a  reprieve  yet  a  little  longer;  (r.  13.)  "O 
yparc  me,  case  me,  raise  me  up  from  this  illness,  that  I  may  re- 
cover strength  both  in  body  and  mind,  that  I  may  get  into  a  more 
calm  and  composed  frame  of  s|)irit,  and  may  be  better  prepared 
For  anotlier  world,  before  I  go  hence  by  death,  and  shall  be  no 
more  in  this  worhl."  Some  make  this  to  be  a  passionate  wish, 
that  God  would  send  him  helji  quickly,  or  it  would  be  too  late, 
like  (hat,  Job,  10.20,21.  But  I  rather  take  it  as  a  pious  jirayer, 
that  (iod  wDuhl  continue  him  here,  till  by  his  grace  he  had  made 
him  fit  to  go  hence,  and  that  he  might  finish  the  work  of  life, 
before  his  life  wa.s  finished;  Let  my  sovl  live,  and  it  shall  praise 
thee. 

PSALM  XL. 

ll shniiht  seem,  Tim'iii  pentinl  tins  pmbn,  upon  nccnsion  o/hi.i  dtlkaance,  by  the 
j'otrer  arul  ^nodnefis  of  God,  from  some  ^reat  and  pressiui^'  ti-ouhlt\  liy  irhich  lie 
«Y/,f  ill  d(Ui;icr  of  hiii:;:: onrH'lulmed ;  jn-ohoblij,  it  teas  some  trouble  of  mind, 
arifinix  from  a  seuse  of  sin,  und  of  God\s  disptedstire  af^ainst  him  for  it ;  what- 
erer  ii  uuts,  the  same  Spirit  that  indited  bis  jtraists  for  that  delivt ranee,  teas  in 
him,  at  the  same  time,  a  Spirit  of  prophecy,  testifying  of  the  sufferings  of 
Christ,  and  the  glory  that  should  follow ;  or,  ere  he  teas  aiiare.  he  teas  led  to 
speak  of  Christ's  undirtakins:,  and  the  discharge  of  his  vndertaking,  in  words 
that  tnust  be  applied  to  Christ  only ;  and  therefore  hoiv  far  the  praises  that  here 
go  before  that  illustrious  prophecy,  and  the  prayers  thatfollotv,  may  safely  and 
profitably  be  applied  to  him,  it  teill  be  worth  ivhile  to  consider.  In  this  psalm, 
I.  David  records  God's  favour  to  him,  in  delivering  him  out  of  his  deep  distress, 
trith  thankfulness  to  his  praise,  r.  1...5.  II.  Thence  he  takes  occasion  to 
speak  of  the  icork  of  our  redemption  by  Christ,  i-.  C. .  1 0.  ///.  That  gives  him 
encouragement  to  pray  to  God  for  mercy  and  grace,  both  for  himself  and  for 
his  friends,  r.W.  .'IT.  If,  in  singing  this  psalm,  tee  mix  faith  tvith  the  pro- 
phecy of  Christ,  and  join  in  sincerity  with  the  praises  and  prayers  here  offered 
up,  tee  make  melody  tcith  our  hearts  to  the  Lord. 

To  the  chief  musician.     A  psalm  of  David. 


1. 


I  WAITED  patiently  for  the  Lord;  and  he 
inclined  unto  me,  and  heard  my  cry.  2.  He 
brought  me  up  also  out  of  an  horrible  pit,  out  of 
the  miry  clay,  and  set  my  feet  upon  a  rock,  a7id 
established  my  goings.  3.  And  he  hath  put  a 
new  song  in  my  mouth,  even  praise  unto  our  God : 
many  shall  see  it,  and  fear,  and  shall  trust  in  the 
Lord.  4.  Blessed  is  that  man  that  maketh  the 
Lord  his  trust,  and  respecteth  not  the  proud,  nor 
such  as  turn  aside  to  lies.  5.  Many,  O  Lord  my 
God,  are  thy  wonderful  M'orks  which  thou  hast 
done,  and  thy  thoughts  ivhich  are  to  us-ward :  they 
cannot  be  reckoned  up  in  order  unto  thee:  if\ 
would  declare  and  speak  of  them,  they  are  more 
than  can  be  numbered. 

In  these  verses,  we  have, 

I.  The  great  distress  and  trouble  that  the  psalmist  had  been  in. 
He  had  been  plunged  into  a  horrible  pit,  and  into  miry  clay, 
(v.  2.)  out  of  which  he  could  not  yvork  himself,  and  in  which  he 
found  himself  sinking  yet  further.  He  says  nothing,  here,  either 
of  the  sickness  of  his  body,  or  the  insults  of  his  enemies,  and 
therefore  we  have  reason  to  think  it  was  some  inward  disquiet, 
and  perplexity  of  spirit,  that  yvas  now  his  greatest  grievance. 
Despondency  of  spirit,  under  the  sense  of  God's  withdrawings, 
and  prevailing  doubts  and  fears  about  the  eternal  state,  are  indeed 
a  horrible  pit  and  miry  clay,  and  have  been  so  to  manv  a  dear 
cliild  of  God. 

IL  His  humble  attendance  upon  God,  and  his  believing  ex- 
aectatioDS  from  him  in  those  depths;  I  waited  patiently  for  the 


PSALMS,  XX XIX,   XL.        The  Benefit  ot  Confidence  in  God. 

Lord,  V.  1.  Waiting,  I  teaited.  He  expected  relief  from  no  other 
than  from  God;  the  same  hand  that  tears,  must  lieal,  that 
smites,  must  bind  up,  (Hos.  G,\.)  or  it  uill  never  be  done.  From 
(iod  lie  expected  relief,  and  he  was  big  viith  expectation  ,  not 
doubting  but  it  would  come  in  (\ne  time.  There  is  power  enough 
in  God  to  help  the  weakest,  and  grace  enough  in  God  to  help  the 
unworthiest,  of  all  his  ])eo|)le  that  trust  in  him.  But  he  waited 
patiently;  which  intimates  that  the  relief  did  not  come  quickly; 
yet  he  doubted  not  but  it  wuuld  come,  and  resolved  to  continue 
believing,  and  hoping,  and  praying,  till  it  did  come.  Those 
whose  expectation  is  from  Ciod  may  \\ait  with  assurance,  but 
must  wait  with  patience.  Now  this  is  very  applicable  to  Christ. 
His  agony,  both  in  the  garden,  and  on  tiie  cross,  was  the  same 
continued,  anil  it  was  a  horrible  pit  and  miry  clay.  Then  wa8 
his  soul  troubled  and  exceeding  sorrowful;  but  then  he  j)raved. 
Father,  glorify  thy  name;  Father,  save  me;  then  he  kejjt  hold  of 
bis  relation  to  his  Father,  "My  God,  my  God,"  and  thus  waited 
patiently  for  him. 

HI.  His  comfortable  experience  of  God's  goodness  to  him  in 
his  distress,  which  he  records  for  the  honour  ot  God,  and  his  own 
and  others'  encouragement. 

1.  God  answered  his  prayers;  He  inelined  iinln  me,  and  heard 
my  ery.  Those  that  wait  patiently  for  God,  though  they  may 
wait  long,  do  not  wait  in  vain.  Our  Lord  Jesus  \\a.s  heard,  in 
that  he  feared,  Hcb.  a.  7.  Nay,  he  was  sure  that  the  Father  heard 
him  always. 

2.  He  silenced  his  fears,  and  stilled  the  tumult  of  his  spirits, 
and  gave  him  a  settled  peace  of  conscience;  {v.  2.)  "He  brought 
me  out  of  that  horrible  pit  of  despondency  and  <U'S|)nir,  scattered 
the  clouds,  and  shone  bright  upon  my  soul,  vvilli  the  a.ssurauces 
of  his  favour;  and  not  only  so,  but  set  my  feet  vpon  a  roth,  and 
established  my  goings.  Those  that  have  been  under  the  pre- 
valency  of  a  religious  melancholy,  and  by  the  grace  of  God  have 
been  relieved,  may  apply  this  very  feelingly  to  themselves;  they 
are  brought  up  out  of  a  horrible  pit.  (1.)  The  mercy  is  com- 
pleted by  the  setting  of  their  feet  upon  a  rock,  where  they  find 
firm  footing,  are  as  much  elevated  with  the  hopes  of  heaven,  as 
they  were,  before,  cast  down  with  the  fears  of  hell.  Christ  is  the 
Rock  on  which  a  poor  soul  may  stand  fast,  and  on  whose  media- 
tion alone  between  us  and  Ciod  we  can  build  any  solid  hopes  or 
satisfaction.  (2.)  It  is  continued  in  the  establishment  of  tiieir 
goings.  Where  God  has  given  a  steadfast  hojje,  he  expects  there 
should  be  a  steady,  regular,  conversation;  and  if  that  be  the 
blessed  fruit  of  if,  we  have  reason  to  acknowledge,  with  abundance 
of  thankfulness,  the  riches  and  power  of  his  grace. 

3.  He  filled  him  with  joy,  as  well  as  peace,  in  belie\ing;  "He 
has  put  a  new  song  in  my  mouth  ;  he  was  given  me  cause  to  rejoice^ 
and  a  heart  to  rejoice."  He  was  brought,  as  it  were,  into  a  new 
world,  and  that  filled  his  mouSh  with  a  new  song,  even  i)raise  to 
our  God  ;  for  to  his  praise  and  glory  must  all  our  songs  be  sung. 
Fresh  mercies,  especially  such  as  we  never  before  received,  call 
for  new  songs.  This  is  applicable  to  our  Lord  Jesus,  in  his 
reception  to  paradise,  his  resurrection  from  the  grave,  and  his 
exaltation  to  the  joy  and  glory  set  before  him;  he  was  brought 
out  of  the  horrible  pit,  set  upon  a  rock,  and  had  a  new  song  put 
in  his  mouth. 

IV.  The  good  improvement  that  should  be  made  of  this  instance 
of  God's  goodness  to  David. 

1.  David's  experience  would  be  an  encouragement  to  many  to 
hope  in  God,  and,  for  that  end,  he  leaves  it  here  upon  record; 
Many  shall  see,  and  fear,  and  trust  in  the  Lord.  They  sliall  fear 
the  Lord  and  his  justice,  which  brought  David,  and  the  Son  of 
David,  into  that  horrible  pit;  and  shall  say,  //'  this  he  done  to  the 
green  tree,  what  shall  be  done  to  the  dry?  They  .shall  fear  the 
Lord  and  his  goodness,  in  filling  the  moulh  of  David,  and  the 
Son  of  David,  with  new  songs  of  joy  and  prni^e.  There  is  i 
holy,  reverent,  fear  of  God,  \vhich  is  not  only  consistent  with, 
but  the  foundation  of,  our  hope  in  him.  They  shall  not  fear  hiia 
and  shun  him,  but  fear  him  and  trust  in  him.  in  iheir  greatest 
straits,  not  doubting  but  to  find  him  as  able  and  readv  to  hel? 
them   as  David  did,  in  his  distress.     Goil'a  d 


Go'l'i  dealings  with  ©►■' 


PSALMS,  XL. 


The  Efficacy  of  Christ's  Sacrifice 


Lord  Jesns.  an?  our  greal  cncnnragement  to  trust  in  God  ;  when  jl  The  psalmist,  being  struck  with  amazement  at  the  wonderful 
It  pleased  the  Lord  to  hruise  him,  and  put  him  to  grief  for  our  ||  works  that  God  had  done  for  his  pco|)le,  is  slrangely  carried  out 
«jns,  he  dcniamled  our  debt  from  him;  and  «lien  he  raised  him  j  here  to  foretell  that  work  of  wonder  which  excels  all  the  rest, 
from  the  dead,  and  set  him  at  his  own  riaht  hand,  he  made  it  to  j  and  is  the   foundation  and  fountain  of  all,  tliat  of  our  redemption 


appear  that  lie  had  accepted  the  payment  he  made,  and  was  satis- 
fied with  it;  and  what  greater  encoura^rement  can  we  have  to  fear 
and  worship  God,  and  to  trust  in  him  ^    See  Rom.  4. 25. — 5.1,2. 

The  psalmist  invites  others  to  make  God  their  Hope,  as  he  did, 
hy  pronouncing  those  ha]tpv  that  do  so;  (?'.  4.)  "  Blessed  is  the 
man  that  makvth  the  Lord  his  Trust,  and  him  ohIv  ;  that  has  great 
and  good  thoughts  of  him,  and  is  enlirelv  devoted  to  him,  and 
respects  not  the  proud  ;  does  nut  do  as  they  do  that  trust  in 
themselves,  nor  depends  upon  those  wiio  proudly  encourage  others 
to  trust  in  them,  for  both  the  one  and  the  other  Turn  aside  to  lies, 
as  indeed  all  those  do  that  turn  aside  from  God."  This  is 
applicable,  particularly,  to  our  faith  in  Christ.  Blessed  are  they 
that  trust  in  him,  and  in  his  righteousness  alone,  and  respect  not 
the  proud  Pharisees,  that  set  up  their  own  righteousness  in  com- 
petition with  that,  that  will  not  be  governed  by  their  dictates,  nor 
turn  aside  to  lies,  with  the  unbelieving  Jews,  who  submit  not  to 
the  riyhlconsncss  of  God,  Rom.  10. 3.  Blessed  are  they  that 
escape  this  temptation. 

2.  The  joyful  sense  he  had  of  this  mercy,  led  him  to  observe, 
with  thankfulness,  the  many  other  favours  he  had  received  from 
God,  V.  5.  When  God  puts  new  songs  into  our  mouth,  we  must 
not  forget  our  former  songs,  but  repeat  them;  "Many,  O  Lord 
my  God,  are  thy  monderful  works  which  thou  hast  done,  both  for 
•ne  and  others;  this  is  but  one  of  many."  Many  are  the  benefits 
with  which  we  are  daily  loaded,  both  by  the  providence,  and  by 
the  grace,  of  God.  ( l.)Tliey  are  his  works;  not  only  the  gifts  of 
his  bounty,  but  the  operations  of  his  power;  he  works  for  us,  he 
works  in  us,  and  thus  he  favours  us  with  matter,  not  only  for 
thanks,  but  for  praise.  (2.)  They  are  his  wonderful  vorks;  (he 
contrivance  of  them  admirable;  his  condescension  to  us,  in  bestow- 
ing them  upon  us,  admirable ;  eternity  itself  will  be  short  enough 
to  be  spent  in  the  admiration  of  them.  (3.)  All  his  wonderful 
works  are  the  proiluct  of  his  thoughts  to  ns-ward.  He  does  all, 
according  to  the  coimsel  of  his  own  will,  (Eph.  1.11.)  the  pur- 
poses of  his  grace  which  he  purposed  in  himself,  Eph.  3.11.  They 
are  the  projects  of  infinite  wisdom,  the  designs  of  everlasting 
love;  fl  Cor.  2.  7.  Jer.  31.  3.)  thoughts  of  good,  and  not  of  evil, 
Jer.  29.  11.  His  gifts  and  callings  will  therefore  be  without 
repentance,  because  they  are  not  sudden  resolves,  but  the  result 
of  his  thoughts,  his  many  thoughts,  to  us-ward.  (4.)  They  are 
innumerable;  thev  cannot  be  methodised,  or  reckoned  up  in 
order;  there  is  an  order  in  all  God's  works,  but  they  are  so 
many  that  present  themselves  to  our  view  at  once,  that  we  know 
not  where  to  begin,  nor  which  to  name  next;  the  order  of  them, 
and  their  natural  references  and  dependencies,  and  how  the  links 
of  the  golden  chain  are  joined,  are  a  mystery  to  us,  and  what  we 
fhall  not  be  able  to  account  for,  till  tjie  vail  be  rent,  and  the 
mystery  of  Ciod  finished.  Nor  can  they  be  counted,  not  the  \ery 
heads  of  them  ;  when  we  have  said  the  most  we  can,  of  the 
wonders  of  divine  love  to  us,  we  must  conclude  with  an  Etcalcra, 
and  adore  the  depth,  despairing  to  find  the  bottom. 

6.  Sacrifice  and  offerinj^  thou  didst  not  desiie; 
mine  ears  hast  thou  opened:  hurnt-offerino-  and 
sin-offerinp;  hast  thou  not  required.  7.  Then  said  I, 
Lo,  J  come:  in  the  volume  of  the  hook  it  is  writ- 
ten of  me,  8.  I  delight  to  do  thy  will,  O  my  God  : 
yea,  thy  law  is  within  my  heart.  9. 1  have  preached 
n.o;hteousness  in  the  £>-reat  cons;rei>ation :  lo,  I  have 
not  refrained  my  lips,  O  Lord,  thou  knowest. 
10.  I  have  not  hid  thy  riohteoiisness  within  my 
heart;  I  have  declared  thy  faithfulness  and  thy  sal- 
vation: I  have  not  concealed  thy  loving-kindness 
^a  thy  truth  from  the  }!freat  conacregation. 


by  our  Lord  Jesus  Christ.  God's  thoughts,  which  were  to  us- 
ward  concerning  that  work,  were  the  most  curious,  the  most 
copious,  the  most  gracious,  and  therefore  to  be  most  admired. 
This  paragraph  is  quoted  by  the  apostle,  (Heb.  10.  o.A-c.)  and 
applied  to  Christ,  and  his  undertaking  for  us.  As  in  the  insti- 
tutions, so  in  the  devotions,  of  the  Old  Tcstamcril,  there  is  more 
of  Christ  than  perhaps  the  Old-Testament  saints  were  aware  of; 
and  when  the  apostle  would  shew  us  the  Redeemer's  volunfiiry 
undertaking  of  his  work,  he  does  not  fetch  his  account  out  of  the 
book  of  God's  secret  counsels,  which  belong  not  to  us,  but  from 
the  things  revealed.     O'userve, 

L  The  utter  insufficiency  of  the  legal  sacrifices  to  atone  for 
sin,  in  order  to  our  peace  with  God  and  our  happiness  in  him; 
Sacrifice  and  offering  thou  didst  not  desire;  thou  «ouldest  not 
have  the  Redeemer  to  offer  ihem;  something  he  must  have  to 
offer,  but  not  these;  (Heb.8.  3.)  therefore  he  must  not  be  of  the 
house  of  Aaron,  Heb.  7.14.  Or,  In  the  days  of  the  Messiah, 
burnt-offering  and  sin-offering  will  be  no  longer  required,  but  all 
those  ceremonial  institutions  will  be  abolished.  But  that  is  not  all ; 
even  while  the  law  concerning  them  was  in  full  force,  it  might  be 
said,  God  did  not  desire  them,  nor  accept  them,  for  their  own 
sake;  thev  could  not  take  away  the  guilt  of  sin  by  satisfying  Ciod's 
justice ;  the  life  of  a  sheep,  w  Inch  is  so  much  inferior  in  value  to 
that  of  a  man,  (Matth.  12. 12.)  could  not  ]>i-eteud  to  be  an  equi- 
valent, much  less  an  expedient,  to  preserve  the  honour  of  God's 
government  and  laws,  and  repair  the  injus-y  done  to  that  honour 
by  the  sin  of  man.  They  could  not  take  away  the  terror  of  sin, 
by  pacifying  the  conscience,  nor  the  power  of  sin,  by  sanctifying 
the  nature  ;  it  was  inqxissible,  Heb.  i).  9. — 10.  1 . .  4.  What  there 
was  in  them  that  was  valuable,  resulted  from  their  reference  to 
Jesus  Christ,  of  whom  they  were  typos;  shadows  indeed,  but 
shadows  of  good  things  to  come,  and  trials  of  the  failh  and 
obedience  of  God's  people,  of  their  obedience  to  the  law,  and 
their  failh  in  the  gospel.  But  the  Substance  must  come,  which  is 
Christ,  vho  must  bring  that  glory  to  God,  and  that  grace  to  man, 
which  it  was  impossible  those  sacrifices  should  ever  do. 

H.  The  designation  of  our  Lord  Jesus  to  the  work  and  office 
of  Mediator;  Mine  ears  hast  thou  opened;  God  the  Father  dis- 
posed him  to  the  undertakinir,  (Isa.50.  5,6.)  and  then  obliged 
him  to  go  through  with  it.  Mine  ear  hast  thou  digged.  It  is 
supposed  to  allude  to  the  law  and  custom  of  binding  servants  to 
serve  for  ever,  by  boring  their  ear  to  the  door-post ;  see  Exod.  21. 6. 
Our  Lord  Jesus  was  so  in  love  with  his  undertaking,  that  he  would 
not  go  out  free  from  it,  and  iheiefure  engaged  them  to  persevere 
for  ever  in  it;  and,  for  this  reason,  he  is  able  to  save  us  to  the 
uttermost,  because  he  has  engaged  to  serve  his  Father  to  the 
uttermost,  who  ujiholds  him  in  it,  Isa.42. 1. 

III.  His  own  voluntary  consent  to  this  undertaking;  "Then 
said  I,  Lo,  I  come;  then,  when  sacrifice  and  offering  would  not 
do,  rather  than  the  work  should  be  undone,  I  said,  Lo,  I  come, 
to  enter  the  lists  with  the  (lowers  of  darkness,  and  to  advance  the 
interests  of  Ciod's  glory  and  kingdom."  This  bes|>eaks  three  things ; 
1.  That  he  freely  offered  himself  to  this  service,  which  he  was 
under  no  engagement  at  all  to,  jirior  to  his  own  voluntary  suscep- 
tion.  It  was  no  sooner  proposed  to  him,  than,  with  the  greatest 
cheerfulness,  he  consented  to  it,  and  was  wonderfully  ^ell  pleased 
with  the  undertaking;  had  he  not  been  perfectly  voluntary  in  it,  he 
coidd  not  have  been  a  Surety,  he  could  not  have  been  a  Sacrifice, 
for  it  is  by  this  will,  (Ibis  nnimus  nfferentis — mind  of  the  offerer,) 
Ihat  we  are  sanctified,  Heb.  10.10.  2.  That  he  firmly  obliged 
himself  to  it;  "I  come;  I  promise  to  come  in  the  fulness  of  time." 
And  therefore  the  apostle  says,  "It  was  when  he  came  into  the 
world  that  he  had  an  actual  regard  to  this  jiromise,  by  which  he 
had  engaged  his  heart  to  approach  vnto  God."  He  thus  entered 
into  bonds,  not  only  to  shew  the  greatness  of  his  love,  but  because 
he  was  to  have  the  honour  of  his  undertaking  before  he  had  fulW 
performed  it.  Though  the  price  was  not  paid,  it  was  secured  tot! 


PSALMS,  XL. 


Petitions. 


paid,  so  tliat  he  was  the  h-.xtuh  shiiii  from  the  foundation  of  the 
world.  3.  That  he  frankly  owned  himself  engaged;  He  said 
Lo,  I  come,  said  il  all  alonp:  to  the  Old  Teslaiiiciit  saints,  who 
therefore  knew  him  hy  the  title  ot  u  ii>\<':^itt'oc — TIi:  tkut  shnuld 
come.  This  word  was  the  foiindalion  on  which  they  htiilt  llieir 
faith  and  hope,  and  which  they  looked  and  longed  for  the  accoin- 
plishtnent  of. 

IV.  The  reason  why  he  came,  in  pursuance  of  his  undertakinp;; 
because,  in  the  volume  of  the  book  it  nas  written  of  hint,  1.  In  the 
close  rolls  of  the  divine  decree  and  counsel;  there  it  was  written, 
that  his  car  was  o|)ene(l,  and  he  said,  Ln,  I  come;  there  the 
covenant  of  redemption  was  recorded,  the  counsel  of  peace  between 
the  Father  and  the  Son;  and  to  that  he  had  an  eye  in  all  he  did, 
the  commandment  he  received  of  his  Father.  2.  In  the  Ictlers 
patent  of  the  Old  Testament,  Moses  and  all  the  prophets  testified 
of  him;  in  all  the  volumes  of  that  book  something  or  other  was 
Written  of  hin),  which  he  had  an  eye  to,  that  all  might  be  accom- 
plished, John,  19.28. 

V.  The  pleasure  he  took  in  his  undertaking;  having  freelv 
offered  himself  to  it,  he  did  not  fail,  nor  was  discouraged,  but 
proceeded  with  all  possible  satisfaction  to  himself;  (i'.  8,9.)/ 
de/ir/ht  to  do  thy  will,  O  my  God;  it  was,  to  Christ,  his  meat  and 
drink  to  go  on  with  this  work  appointed  to  him ;  (John,  4.  34.)  and 
the  reason  here  given,  is.  Thy  law  isxcithinmyheart;  it  is  written 
there,  it  rules  there,  it  is  an  active  commanding  principle  there. 
It  is  meant  of  the  law,  concerning  thework  and  office  of  the  Media- 
tor, what  he  was  to  do  and  suffer;  this  law  was  dear  to  him,  and 
had  an  influence  upon  him  in  his  whole  undertaking.  Note,  When 
the  law  of  God  is  written  in  our  hearts,  our  duty  will  be  our  delight. 

VI.  The  publication  of  the  gospel  to  the  children  of  men,  even 
in  the  great  congregation,  r.  9, 10.  The  same  that,  as  a  Priest, 
wrought  out  redemption  for  us,  as  a  Prophet,  by  his  own  preaching 
first,  then  by  his  apostles,  and  still  by  his  word  and  Spirit,  makes 
it  known  to  us.  The  great  salvation  beyan  to  be  spoken  by  the 
Lord,  Hel).  2.  3.  It  is  the  gospel  of  Christ,  that  is  preached  to  all  na- 
tions. Observe,  1.  What  it  is  that  is  preached  ;  it  is  righteousness, 
(».  9.)  God's  righteousness,  (v.  10.)  the  everlasting  righteousness 
which  Christ  has  brought  in;  (Dan.  9. 24.)  compare  Rom.  1.10,17. 
It  is  God's  faithfulness  to  his  promise,  and  the  salvation  which 
had  long  been  looked  for.  It  is  God's  loving-kindness  and  his 
truth,  his  mercy  according  to  his  word.  Note,  In  the  work  of  our 
redemption,  we  ought  to  take  notice  how  bright  all  the  divine 
attributes  shine,  and  give  to  God  the  praise  of  each  of  them.  2.  To 
whom  if  is  preached;  to  the  great  congregation,  (v.  9.)  and  again, 
t'.  10.  When  Christ  was  here  on  earth,  he  preached  to  multitudes, 
thousands  at  a  time.  The  gospel  was  preached  both  to  Jews  and 
Gentiles,  to  great  congregations  of  both.  Solemn  religious  assem- 
blies are  a  divine  institution,  and  in  them  the  glory  of  God,  in  the 
face  of  Christ,  ought  to  be  both  praised,  to  the  glory  of  God,  and 
preached  for  the  edification  of  men.  3.  How  it  is  ])reached  ; 
freely  and  openlv;  I  have  not  refrained  my  lips,  I  hare  not  hid  it, 
J  have  not  concealed  it.  This  intimates,  that  whoever  undertook 
to  preach  the  gospel  of  Christ,  would  be  in  great  temptation  to 
hide  it  and  conceal  it,  because  it  must  be  preached  with  great 
contention,  and  in  the  face  of  great  opposition  ;  but  Christ  himself, 
and  those  whom  he  calls  to  that  work,  set  their  fares  as  a  flint, 
(Isa.  .50.7.)  and  were  wonderfully  carried  on  in  it.  It  is  well  for 
us,  that  they  were  so,  for  bv  this  means  our  eyes  come  to  see  this 
jovful  light,  and  our  ears  to  hear  this  joyful  sound;  which  other- 
wise we  might  for  ever  have  perished  in  ignorance  of. 

11.  Withhold  not  thou  thy  tender  mercies  from 
me,  O  Lord:  let  thy  loving-kindness  and  thy 
truth  continually  preserve  nie.  1 2.  For  ininiinerable 
evils  have  compassed  me  al)Oiit;  mine  iniquities 
have  taken  hold  upon  me,  so  that  I  am  not  able 
to  lookup;  they  are  more  than  the  hairs  of  mine 
head:  therefore  my  heart  faileth  me.  13.  Be 
glea'sed,  O  Lord,  to  deliver  me:    O  Lord,  makej 


haste  to  help  me.  14.  Let  them  be  ashamed  and 
confounded  together  that  seek  after  my  soul  to 
destroy  il;  let  them  be  driven  backward  and  \mi 
to  shame  that  wish  me  evil.  15.  Let  them  be 
desolate  for  a  reward  of  their  shame  tiiat  say  unto 
me,  Aha,  alia.  10.  Let  all  those  that  seek  thee 
rejoice  and  be  glad  in  thee:  let  such  as  love  thy 
salvation  say  continually,  The  Lord  be  magnified. 
17.  But  I  am  poor  and  needy;  yet  tlie  Lord 
thinketh  upon  me:  thou  art  my  lielp  and  my 
deliverer;  make  no  tarrying,  O  my  God. 

The  psalmist,  having  meditated  upon  the  work  of  redemption, 
and  spoken  of  it  in  the  person  of  the  Messiah,  now  conies  to  make 
improvement  of  the  doctrine  of  his  mediation  between  us  and 
God,  and  therefore  speaks  in  his  own  person.  Christ  having  done 
his  Father's  will,  and  finished  his  work,  and  given  orders  for  the 
preaching  of  the  gospel  to  every  creature,  we  are  encouraged  to 
come  boldly  to  the  throne  of  grace,  for  mercy  and  grace. 

I.  This  may  encourage  us  to  pray  for  the  mercy  of  God,  and  to 
put  ourselves  under  the  protection  of  that  mercy;  {v.  11.)  "Lord, 
thou  has  not  spared  thy  Son,  nor  withheld  him;  withhold  not  thou 
thy  tender  mercies  then,  which  thou  hast  laid  up  for  us  in  hira; 
for  wilt  thou  not  with  him  also  freely  give  us  all  things? 
(Rom.  8. 82.)  Let  thy  loving -kindness  and  thy  truth,  continually 
preserve  me."  The  best  saints  are  in  continual  danger,  and  set 
themselves  undone,  if  they  be  not  continually  preserved  fty  the 
grace  of  God ;  and  the  everlasting  loving-kindness  and  truth  of 
God  are  that  which  we  have  to  depend  upon  for  our  prcse»  vatiori 
to  the  heavenly  kingdom,  61.  7. 

II.  This  may  encourage  us,  in  reference  to  the  guilt  of  si«.  that 
Jesus  Christ  has  done  that  towards  our  discharge  from  it  which 
sacrifice  and  offering  could  not  do.  See  here,  1.  The  friirhtful 
sight  he  had  of  sin,  v.  12.  This  was  it  that  made  the  discovery  he 
was  now  favoured  with,  of  a  Redeemer,  very  welcome  to  him.  He 
saw  his  iniquities  to  be  evils,  the  worst  of  evils;  he  saw  that 
they  compassed  him  about ;  in  all  the  reviews  of  his  life,  and  his 
reflections  upon  each  step  of  it,  still  he  discovered  something 
amiss.  The  threatening  consequences  of  his  sin  surrounded  him; 
look  which  way  he  would,  he  saw  some  mischief  or  other  waiting 
for  him,  which  he  wasconscious  to  himself  his  sins  haddeserved.  He 
saw  them  taking  hold  of  him,  arresting  him,  astlie  bailiff  does  the 
poor  debtor;  he  saw  them  to  be  innumerable,  and  more  than  the 
hairs  nf  his  head.  Convinced,  awakened,  consciences  are  appre- 
hensive of  danger  from  the  numberless  number  of  the  sins  of 
infirmity,  which  seem  small  as  hairs,  but,  being  numerous,  are 
very  dangerous;  Who  can  understand  his  errors?  God  nund)ers 
our  hairs,  (Matth.lO.  30.)  which  yet  we  cannot  number;  so  he 
keeps  an  account  of  our  sins,  which  we  keep  no  account  of.  The 
sight  of  sin  so  oppressed  him,  that  he  could  not  hold  up  his  head  ; 
lam  not  able  to  look  up,  much  less  could  he  keep  up  his  heart; 
therefore  my  heart  fails  me.  Note,  The  sight  of  our  sins  in  their 
own  colours  would  drive  us  to  distraction,  if  we  had  not  at  ll.c 
same  time  some  sight  of  a  Saviour.  2.  The  careful  recourse  he  h.id 
to  God,  under  the  sense  of  sin;  (r.  10.)  seeing  himself  brought  by 
his  sins  to  the  very  brink  of  ruin,  eternal  ruin,  with  what  a  holy 
p.assion  does  he  cry  out,  "  Be  pleased,  O  Lord,  to  deliver  me : 
(v.ia.)  O  save  me"  from  the  wrath  to  come,  and  the  presrnt 
terrors  I  am  in,  through  the  apprehensions  of  that  wrath;  1  am 
undone,  I  die,  I  perish,  without  speedy  relief.  In  a  case  of  this 
nature,  where  the  bliss  of  an  immortal  soul  is  concerned,  delay.? 
are  (hinsrerous ;  therefore,  O  Lord,  make  haste  to  help  mc." 

III.  This  mav  encourage  us  to  hope  for  victory  over  our  spiritual 
enemies,  that  seek  after  our  souls  to  destroy  them,  (e.  14.)  the 
roarins  lion  that  soes  about  continiiallv  seckinir  to  devour.  If 
Christ  has  triumphed  over  them,  we,  through  hiin,  shall  he  more 
than  conquerors.  In  llie  belief  of  this,  we  may  pray,  with  hum- 
ble boldness,  let  them  be  ashamed  and  cot^unded  together,  and 


PSALMS,  XL,  XLi. 


God's  Care  of  the  Poor. 


cJrjv«i  backward,  v.  14.  L«t  ihem  be  desolate,  v.  15.  Both  thf 
convers'pon  of  a  sinner,  and  the  gloiification  of  a  saint,  are  great 
disappointments  to  Satan,  whodoes  liiis  iilmosl,  with  all  his  power 
luul  siilitlctv,  to  hinder  both;  (jow,  oiiv  Lord  J<'siis  having  nnder- 
taliPii  to  bring  about  the  salvation  of  ail  his  chosen,  we  may  in 
failh  prav,  that,  both  tliese  wavs,  that  great  adversary  may  Ix 
confoiiii'led.  When  a  child  of  God  is  brought  into  that  horribh 
j)it,  and  the  miry  clay,  Satan  cries,  Ah'i,  alia,  thinking  he  iia^ 
gained  his  point ;  l)nl  he  sliall  rage  when  he  sees  the  brand  plucked 
out  of  the  fire,  and  shall  be  desolate,  for  a  reward  of  his  shamf. 
The  Lord  rebuke  thee,  0  Siitan.  The  accuser  af  the  brethren  i- 
cast  out. 

IV.  This  may  encourage  all  that  seek  God,  and  love  his  salvation, 
to  rejoice  in  him,  and  to  praise  him,  d.  IG.  See  here,  1.  The 
cliarMcicr  of  good  people;  conformably  to  the  laws  of  natural 
reliaion,  lliev  seek  God,  desire  his  favour,  and  in  all  their  exigencies 
upplv  tlifmselves  to  him,  as  a  people  should  seek  unto  their  God  ; 
conforniablv  to  the  laws  of  revealed  religion,  they  love  his  salvation, 
that  great  salvation  of  which  the  prophets  inquired  and  searched 
diiigenllv,  which  the  Redeemer  undertook  to  work  out  when  he 
said,  Lo,  I  come.  All  that  shall  be  saved  love  the  salvation,  not 
only  as  a  salvation  from  hell,  but  a  salvation  from  sin.  2.  The 
happiness  secured  to  good  people  by  this  prophetical  prayer;  They 
that  seek  God  shall  rejoice  and  be  glad  in  him,  and  with  good 
reason,  for  he  will  not  only  be  found  of  them,  but  will  be  their 
botintifiil  Rewarder.  They  that  love  his  salvation  shall  be  filled 
with  the  joy  of  his  salvation,  and  shall  say  continually.  The  Lord 
lie  mnrpiified;  and  thus  they  shall  have  a  heaven  up«n  earth; 
blessed  are  they  that  are  thus  still  praising  God. 

iMstly,  This  may  encourage  the  saints,  in  distress  and  affliction, 
to  trust  in  God,  and  comfort  themselves  in  him,  v.Yl.  David 
liiniself  was  one  of  these,  L am  poor  and  needy;  a  king,  perhaps, 
now  on  the  throne,  and  yet,  being  troubled  in  spirit,  he  calls  him- 
self poor  and  nredfi,  lost  and  undone,  without  a  Saviour;  in  want 
and  distress,  yet  the  Lord  thinketh  vpon  me,  in  and  through  the 
Mediator,  by  whom  we  are  made  acce|)ted.  Men  forget  the  poor 
and  needy,  and  seldom  think  of  Ihem;  but  God's  thoughts  toward 
them,  which  he  had  spoken  of,  (r.  5.)  are  their  support  and  com- 
fort. Thev  may  assure  themselves  that  God  is  their  Help  under 
their  troubles,  and  will  be,  in  due  time,  their  Deliverer  out  of  their 
troubles,  and  will  make  no  long  tarrying;  for  the  vision  is  for  an 
appointed  time,  and  therefore,  though  it  tarry,  we  may  wait  for  it,  j 
for  it  shall  come;   it  will  come,  it  will  not  tarry. 

PSALM  XLI. 

GocTj  kindness  and  truth  time  often  been  the  svppnrt  and  comfort  of  the  saints, 
when  they  hnve  had  most  erperience  of  tnen's  unkindness  and  treachery.  David 
here  found  them  so  upon  a  sick  led;  lie  found  liis  enemies  rery  barbarous,  but 
his  God  very  graciotis.  I.  He  here  comforts  Iiimself  in  his  communion  tritli 
Gnil  under  his  sickness,  by  faith  receiving-  and  laying  hold  of  God's  promises 
to  him,  (r.  1 .  .3.")  and  lifting  up  his  heart  in  prayer  to  God,  v.  i.  II.  He  ' 
here  represents  the  malice  of  his  enemies  against  hitn,  their  malicious  censures 
of  liin,  their  spiteful  reflections  upon  him,  and  their  insolent  conduct  toward 
him,  V.5..9.  III.  He  leaves  his  case  irilh  God,  not  doubting  but  that  he 
vould  oum  and  favour  him;  (ti.  10,  II.)  and  so  the  psalm  concludes  with  a 
doxology,  r.  13.  Is  any  afflicted  with  sickness?  let  him  sing  the  beginning 
of  this  psalm.  Is  any  persecuted  by  enemies?  let  him  sing  the  latter  end  of 
it ;  and  we  may  any  of  us,  in  singing  it,  meditate  upon  both  the  calamities  and 
comforts  of  good  peop'e  in  this  tvorld. 

To  the  chief  musician.     A  psalm  of  David. 

1- T3LESSED  j5  he  that  considereth  the  poor: 
U  the  Lord  will  deliver  him  in  time  of  trouble. 

2.  The  Lord  will  preserve  him,  an.d  keep  him  alive ; 
anrf  he  shall  be  hles.sed  upon  the  earth:  and  thou 
wilt  not  deliver  him  into  the  will  of  his  enemies. 

3.  The  Lord  will  strenstiien  liim  upon  the  bed 
of  languishin<j:  thou  wilt  make  all  his  bed  in  his 
sickness.  4.  I  said,  Lord,  be  merciful  unto  me: 
heal  my  sotil;  for  I  have  sinned  against  thee. 

In  these  verses  we  have. 


I.  God's  promises  of  succour  and  comfort  to  those  that  consider 
the  poor;  and  we  may  suppose  that  David  makes  mention  of  these, 
with  application,  either,  l.To  his  friends,  who  were  kind  to  him, 
and  very  considerate  of  his  case,  now  that  he  was  in  affliction  ; 
Blessed  is  hr  that  coiisidfrs  poor  David.  Here  and  there  he  met 
with  one  that  sympathized  with  him,  and  was  concerned  for  liinj, 
and  kept  up  their  nood  opinion  of  him  and  respect  fur  him,  nut- 
withstandinn  his  afflictions,  while  his  enemies  were  so  insolent  and 
abusive  to  him;  on  these  he  pronounced  this  blessing,  not  doubt- 
ing but  that  God  would  recompense  to  them  all  the  kindness  they 
hati  done  him,  particularly  when  they  also  came  to  be  in  affliction. 
The  provocations  which  his  enemies  gave  him  did  but  endear  his 
friends  so  much  the  more  to  him:  or,  2.  To  himself;  he  had  the 
testimony  of  his  conscience  for  him,  that  he  had  considered  the 
poor;  that,  when  he  was  in  honour  and  power  at  court,  he  had  taken 
cognizance  of  the  wants  and  miseries  of  the  poor,  and  had  provided 
for  their  relief,  and  therefore  was  sure  God  would,  according  to 
his  promise,  strengthen  and  comfort  him  in  his  sickness.  Here  is 
a  comment  upon  that  promise;  Blessed  are  the  merciful,  for  they 
shall  obtain  mercy.     Observe, 

( 1.)  What  the  mercy  is  which  is  required  of  us;  if  is  to  consider 
the  poor  or  afflicted,  whether  in  mind,  body,  or  estate:  these  we 
are  to  consider  with  prudence  and  tenderness;  we  must  take  notice 
of  their  affliction,  and  inquire  into  their  state;  must  sympathize 
with  them,  and  judge  charitably  concerning  them  ;  we  must  wisely 
consider  the  jwor;  we  must  ourselves  be  instructed  by  the  poverty 
and  affliction  of  others;  it  must  be  Maschil  to  us,  that  is  the  word 
here  used. 

(2.)  What  the  mercy  is  that  is  promised  to  us,  if  we  thus  shew 
mercy  ;  He  that  considers  the  poor,  (if  he  cannot  relieve  them, 
yet  he  considers  them,  and  has  a  compassionate  concern  for  them, 
and,  in  relieving  them,  does  it  considerately  and  with  discretion,) 
shall  be  considered  by  his  God:  he  shall  not  only  be  recompensed 
in  (he  resurrection  of  the  just,  but  he  shall  be  blessed  vpon  the 
earth;  this  branch  of  godliness,  as  much  as  any  other,  has  the 
promise  of  the  life  that  now  is,  aud  is  usuallv  recompensed  with 
temporal  blessings.  Liberality  to  the  poor  is  the  surest  and  safest 
way  of  thriving;  such  as  practise  it  may  be  sure  of  seasonable  aiid 
effectual  relief  from  God. 

[l.j  In  all  troubles;  He  will  deliver  them  in  the  day  of  evil, 
so  that,  when  the  times  are  at  the  worst,  it  shall  go  well  with  them, 
and  they  shall  not  fall  into  the  calamities  in  which  others  are 
involveii ;  if  any  be  hid  in  the  day  of  the  Lord's  anger,  they  shall. 
Those  who  thus  distinguish  themselves  from  those  that  have  hard 
hearts,  God  will  distinguish  from  those  that  have  hard  usage.  Are 
they  in  danger?  He  will  preserve  and  keep  them  alive;  and  those 
who  have  a  thousand  times  forfeited  their  lives,  as  the  best  have, 
must  acknowledge  it  as  a  great  favour  if  thev  have  their  lives 
given  them  for  a  prey.  He  does  not  sav,  "  They  shall  be  pre- 
ferred,'' but,  "  They  shall  be  preserved  and  kept  alive,  when  the 
arrows  of  death  fly  thick  round  about  them."  Do  their  enemies 
threaten  them?  God  will  not  deliver  them  into  the  trill  of  their 
enemies;  and  the  most  potent  enemy  we  have  can  have  no  power 
against  us,  but  what  is  given  him  from  above.  The  good-will  of 
a  God  that  loves  us,  is  sufficient  to  secure  us  from  the  ill-will  of  all 
that  hale  us,  men  or  devils!  and  that  good-will  we  may  promise 
ourselves  an  interest  in,  if  we  have  considered  the  poor,  and  helped 
to  relieve  and  rescue  them. 

[2.]  Particularly  in  sickness;  (r.  3.)  The  Lord  irill  strengthen 
him,  both  in  bodv  and  mind,  upo7i  the  bed  of  languishing ,  on  which 
he  had  long  lain  sick,  and  he  will  make  all  his  bed;  a  very  con- 
descending expression,  alluding  to  the  care  of  those  that  nurse  and 
tend  sick  people,  especially  of  mothers  for  their  children  when 
they  are  sick,  which  is  to  make  their  beds  easy  for  them  ;  and  that 
bed  must  needs  be  well-made  which  God  himself  has  the  making 
of.  He  will  make  all  his'bed  from  head  to  foot,  so  that  no  pa:! 
shall  be  uneasy;  he  will  turn  his  bed,  (so  the  word  is,")  to  shake  it 
up,  and  make  it  very  easy;  or,  he  will  turn  it  into  a  bed  of  health. 
Note,  God  has  prondsed  his  people  that  he  will  strengthen  them, 
and  make  them  easy,  under  their  bodily  pains  and  sicknesses.  He 
has  not  promised  tliat  they  shall  never  be  sick,  nor  that  Iheyshall 


PSALMS.  XLI. 


Complaints  and  Consolations. 


not  lie  Ions;  langiiisliiiig,  nor  tliat  their  sickiicss  shall  not  be  unto 
dcutli;  liiit  he  Ims  promised  to  ciuibli!  IIiliii  to  hoar  ihuir  affliction 
with  patience,  anil  theerfully  to  wait  Jhe  issue;  the  soul  shall  by 
his  (;raco  he  made  to  dwell  at  ease,  wheu  the  body  lies  in  ()aiii. 

11.  David's  prayer,  directed  and  encoiiraijed  by  these  |)roiiiises; 
(v.  4.)  I  said,  Hial  my  soul.  It  is  good  for  us  to  keep  some  account 
of  our  prayers,  that  we  may  not  unsay,  in  our  practices,  any  thing 
lliat  we  said  in  our  prayers.  Here  is,  1.  His  humble  petition; 
LojJ,  be  merciful  to  me.  He  appeals  to  mercy,  as  one  that  knew 
he  coukl  not  stand  the  test  of  strict  justice.  The  best  saints,  even 
those  that  have  been  merciful  to  the  poor,  have  not  niaile  Gq<I 
their  Debtor,  but  must  throw  themselves  on  his  mercy.  When 
we  are  under  the  rod,  we  must  thus  recommend  ourselves  to  the 
tender  mercy  of  our  God  ;  Lord,  heal  my  soul.  Sin  is  the  sickness 
of  the  soul,  pa'"doning  metcv  heals  it,  renewing  grace  heals  it ; 
and  this  spiritual  healins;  we  should  be  more  earnest  for,  than  for 
bodily  health.  2.  His  penitent  confession  ;  "  I  have  sinned  ayainst 
thee,  and  therefore  my  soul  needs  healing;  I  am  a  sinner,  a 
miserable  sinner,  therefore, Corf,  be  merciful  to  me,"  Luke,  10.  13. 
It  does  not  appear  that  this  has  reference  to  any  particular 
gross  act  of  sin,  but,  in  general,  to  his  many  sins  of  infirmity, 
which  his  sickness  set  in  order  before  him,  and  the  dread  of  the 
consequences  of  which  made  him  pray,  Ileal  my  soul. 

5.  Mine  enemies  speak  evil  of  me,  When  shall 
he  die,  and  his  name  perish  ?  G.  And  if  he  come 
to  see  me,  he  speaketh  vanity:  his  heart  gathereth 
iniquity  to  itself;  wheti  he  goeth  abroad,  he  tellelh 
it.  7.  All  that  hate  me  whisper  together  against 
me:  against  me  do  they  devise  my  hurt.  8.  An 
evil  disease,  say  they,  cleaveth  fast  unto  him:  and 
note  that  he  lieth  he  shall  rise  up  no  more.  9.  Yea, 
mine  own  familiar  friend,  in  whom  I  trusted,  which 
did  eat  of  my  bread,  hath  lifted  up  //i'sheel  agaiust 
me.  10.  But  thou,  O  Lord,  be  inerciful  unto  me, 
and  raise  me  up,  that  I  may  requite  tliein.  11.  By 
this  I  know  that  thou  favourest  me,  because  mine 
enemy  doth  not  triumph  over  me.  12.  And  as  for 
me,  thou  upholdest  me  in  mine  integrity,  and 
settest  me  before  thy  face  for  ever.  13.  Blessed 
he  the  Lord  God  of  Israel,  from  everlasting,  and 
to  everlasting.     Amen,  and  Amen. 

David  often  complains  of  the  insolent  conduct  of  his  enemies 
toward  him,  when  he  was  sick,  which,  as  it  was  very  barbarous  in 
them,  so  it  could  not  but  be  very  grievous  to  him.  They  were  not, 
indeed,  arrived  at  that  modern  pitch  of  wickedness,  of  poisoning 
his  meat  and  drink,  or  giving  him  something  to  make  him  sick  ; 
but,  when  he  was  sick,  thcv  insulted  over  him;  (w.  5.)  Mine 
enemies  speak  evil  of  me;  designing  thereby  to  grieve  his  spirit, 
to  ruin  his  reputation,  and  so  to  sink  his  interest. 

I.  Thev  longed  for  his  death;  When  shall  he  die,  and  his  name 
perish  with  him?  He  had  but  an  uncomh)rtal)le  life,  and  yet 
they  grudged  him  that;  but  it  was  a  useful  life,  he  was,  upon  all 
accounts,  the  greatest  ornament  and  blessing  of  his  country;  and 
yet,  it  seems,  there  were  some  who  were  sick  of  him,  as  the  Jews 
were  of  Paul,  crving  out,  Aicay  with  .inch  a  felloe  from  the  earth. 
We  ought  not  to  desire  the  death  of  any;  but  to  desire  the  deatli 
of  useful  men,  for  their  usefulness,  has  much  in  it  of  the  venom 
of  the  old  serpent.  Thev  envied  him  his  name,  and  the  honour 
he  had  won,  and  doubted  not  but,  if  he  were  dead,  that  would  be 
iaid  in  the  dust  with  him ;  vet,  sec  how  they  were  mistaken  ;  when 
/le  had  served  his  generation,  he  did  die;  (.Acts,  i:}.  3G.)  but  did 
his  name  perish  ?  No,  it  lives  and  flourishes,  to  this  day,  in  the 
sacred  writings,  and  will,  to  ll'.e  end  of  time;  for  the  memory  of 
the  just  is,  and  shall  he,  blessed. 

II.  They  picked    up   every  thing    they  could,    to   reproach   Uim 


with;  (v.  6.)  " If  he  come  to  see  me,"  (as  it  has  always  been 
reckoned  a  piece  of  neighbourly  kindness  to  visit  the  sick,)  "he 
speaks  vanity ;  he  pretends  friendship,  and  that  his  errand  is  to 
mourn  with  me,  and  to  comfort  me;  he  tells  mc  he  is  very  sorrj 
to  see  me  so  much  indisposed,  and  wishes  me  my  health;  but  it 
is  all  flattery  and  falsehood."  We  complain,  and  justly,  of  the 
want  of  sint>erity  in  our  days,  and  that  there  is  scarcelyany  tru« 
friendship  to  be  found  among  men ;  but  it  seems,  by  this,  that  th» 
former  days  were  no  better  than  these;  David's  friends  were  ah 
compliment,  and  had  nothing  of  that  affection  for  him  in  theii 
hearts  which  they  made  profession  of;  nor  was  that  the  worst  ot 
it;  it  was  upon  a  mischievous  design  that  they  came  to  see  him, 
that  they  might  make  invidious  remarks  upon  every  thing  he  said 
or  did,  and  might  represent  it  as  they  pleased  to  others,  with  Iheii 
own  comments  upon  it,  so  as  to  render  him  o<iious  or  ridiculous; 
His  heart  yathereth  iniquity  to  itself,  puts  ill  constructions  upon 
everything;  and  then,  when  he  goes  among  his  com])anions,  he 
tells  it  them,  that  they  may  tell  it  others;  Report,  say  they,  and 
we  will  report  it,  Jer.  20. 13.  If  he  complained  much  of  his  ill- 
ness, they  would  reproach  him  for  his  pusillanimity ;  if  he  scarcely 
complained  at  all,  they  would  reproach  him  for  his  stupidity.  If 
he  prayed,  or  gave  them  good  counsel,  they  would  banter  it,  and 
call  il  canting ;  if  he  kept  silence  from  good,  when  the  wicked 
were  before  him,  they  would  say  that  he  had  forgotten  his  religion, 
now  that  he  was  sick.  There  is  no  fence  against  those  whose 
malice  thus  gathers  iniquity. 

III.  They  promised  themselves  that  he  would  never  recover  from 
this  sickness,  nor  ever  wipe  off  the  odium  with  which  they  had 
loaded  him;  they  whispered  together  against  him,  (f.  7.)  spealting 
that  secretly,  in  one  another's  ears,  which  they  could  not  for  shame 
s]jeak  out,  and  which,  if  they  did,  they  knew  would  be  confuted; 
whisperers  and  backbiters  are  put  together  among  the  worst  of 
sinners,  Horn.  1.  29,  30.  They  whispered,  that  their  plot  against 
him  might  not  be  discovered,  and  so  defeated;  there  is  seldom 
whispering,  (we  say,)  but  there  is  lying,  or  some  mischief  on  foot. 
Those  whisperers  devised  evil  to  David;  concluding  he  would  die 
quickly,  they  contrived  how  to  break  all  the  measures  he  had  con- 
certed for  the  ])ublic  good,  to  prevent  the  prosecution  of  them, 
and  to  undo  all  that  he  had  hitherto  been  doing:  this  he  calls 
devising  hurt  ayainst  him;  and  they  doubted  not  but  to  gain  their 
point ;  An  evil  disease,  a  thing  of  Belial,  say  they,  cleaves  fast  unto 
him;  the  reproach  with  which  they  had  loaded  his  name,  they 
hoped,  would  cleave  so  fast  to  it,  that  it  would  perish  with  him, 
and  then  they  should  gain  their  point;  they  went  by  a  modern 
maxim,  Fortiter  calumniari,  aliquid  adhaerebit — Fling  an  abun- 
dance of  calumny,  and  part  will  be  sure  to  stick.  The  disease  he 
is  now  under  will  certainly  make  an  end  of  him;  for  it  is  the 
punishment  of  some  great  enormous  crime,  which  he  will  not  be 
brought  to  repent  of,  and  proves  him,  however  he  has  appeared,  a 
son  of  Belial ;  or,  il  is  inflicted  by  Satan,  who  is  called  Belial,  the 
wicked  one,  2Cor.  G.  15.  "  It  is  "  (according  to  a  loose  way  oi 
speaking  some  have)  "a  devilish  disease,  and  therefore  it  w ill  c/cocc 
fast  to  him,  and  fiow  that  he  lieth,  now  that  his  distemper  prevails 
so  far  as  to  oblige  him  to  keep  his  bed,  he  shall  rise  vp  no  more, 
we  shall  be  rid  of  him,  and  divide  the  spoil  of  his  preferments." 
We  are  not  to  think  it  strange,  if,  when  good  men  are  sick,  there 
(je  those  that  hope  for  their  death,  as  well  as  those  that  fear  it, 
which  makes  the  world  not  worthy  of  them,  Rev.  11.  10. 

IV.  There  was  one  particularly,  in  whom  he  had  reposed  a  great 
deal  of  confidence,  that  took  part  with  his  enemies,  and  was  as 
abusive  to  him  as  any  of  them;  (i!.9.)  My  own  familiar  friend ; 
probably,  he  means  Ahithophel,  who  had  been  his  bosom  friend, 
and  ])rime  minister  of  state,  in  whom  he  trusted  as  one  inviolably 
firm  to  him,  and  whose  adiice  he  relied  much  upon,  in  dealing 
with  his  enemies,  who  did  eat  of  his  bread,  with  whom  he  had 
been  very  intimate,  and  w  hon)  he  had  taken  to  sit  at  the  table  with 
him:  nay,  whom  he  had  maintained  and  given  a  livelihood  to,  and 
so  obliged,  both  in  gratitude  and  interest,  to  adhere  to  him.  They 
that  had  their  maintenance  from  the  king's  palace,  did  not  think  it 
meet  for  them  to  seethe  king's  dishimour,  (Ezra,  4. 14.)  much  leas 
to  do  him  djshonc ur;  yet  this  base  and  treacherous  confidant  ol 


PSALMS,  XLI.  XLII. 


Complaints  and  Consolations. 


David's,  forgot  all  the  eaten  bread,  and  lifted  up  his  heel  against 
hill)  lliat  had  lifted  11])  iiis  liead;  nut  only  deserted  him,  hut  insulted 
him,  i^ickcd  at  liini,  endeavoured  to  supplant  him.  Those  are 
wicked  iiulerd,  «h(im  no  courtesy  done  them,  nor  confidence 
reposed  in  them,  uill  ohlige;  and  let  us  not  think  it  strange,  if  we 
recei've  ahnses  from  sucli :  David  did,  and  the  .Son  of  David;  for 
of  Judas  the  traitor  David  here,  in  the  .Spirit,  spake;  our  Saviour 
himself  su  expounds  lliis,  and  tliercjorc  gave  Judas  the  sop,  that  the 
scripture  might  he  fulfilled  ;  lie  that  eats  bread  with  me,  has  lifted 
up  /lis  heel  against  mc,  John,  13.  18,  26.  Nav,  have  not  we  our- 
selves carried  it  thus  perfidiously  and  disingenuously  toward  God  ? 
We  cat  of  his  bread  daily,  and  vet  lift  up  the  heel  against  him,  as 
Jeshurun,  that  waxed  fat  and  kicked.  Dent.  32.  15. 

Now,  how  did  David  bear  this  insolent  ill-natured  carriage  of 
his  enemies  toward  him  '•' 

1.  He  prayed  to  God  that  they  might  be  disappointed.  He 
said  nothing  to  them,  but  turned  himself  to  God;  O  Lnrd,bethoji 
merciful  to  me,  for  they  a  re  unmerciful,  j'.lO.  He  had  prayed  in 
reference  to  the  guilt  of  his  sins,  (r.  4.)  Lord,  be  merciful  to  mc; 
and  now  again,  in  reference  to  the  insults  of  his  enemies.  Lord,  be 
merciful  to  me,  for  that  prayer  will  suit  every  case.  God's  mercy 
has  in  it  a  redress  for  everv  grievance;  "They  endeavour  to  run 
me  down,  but.  Lord,  do  thou  raise  ine  up  from  this  bed  of  lan- 
guishing, from  which  they  think  I  shall  never  rise.  Raise  me  up, 
that  I  may  requite  them,  that  I  may  render  them  good  for  evil;" 
so  some;  for  that  was  David's  ])raclice,  7.4. — 35.13.  A  good 
man  will  even  wish  for  an  oi)|)orlunity  of  making  it  to  appear  that 
he  bears  no  malice  to  those  tliat  have  been  injurious  to  him,  but, 
on  the  contrary,  that  he  is  readv  to  do  them  any  good  office.  Or, 
"That,  as  a  king,  I  may  ])iit  them  under  the  marks  of  uiy  just 
displeasure,  banish  them  the  court,  and  forbid  them  my  table  for 
the  future;"  which  would  be  a  necessary  piece  of  justice,  for 
warning  to  others.  Perhaps  in  this  |)rayer  is  couched  a  prophecy 
of  the  exaltation  of  Christ,  whom  God  raised  up,  that  he  might 
be  a  just  Avenger  of  all  the  wrongs  done  to  him  and  to  his 
people,  [larlicularly  by  the  Jews,  whose  utter  destruction  followed, 
not  long  after. 

2.  He  assured  himself  that  they  would  be  disappointed;  (w.  11.) 
"liy  this  Iknnwthat  thon  favourest  mc  and  myinterest,  becansemine 
enemg  doth  not  triumph  over  me."  They  hoped  for  his  death,  but 
he  found  himself,  through  mercy,  recovering,  and  this  would  add 
to  the  comfort  of  his  recovery  ;  (1.)  That  it  would  be  a  disappoint- 
ment to  his  adversaries;  they  would  be  crest-fallen  and  wretchedly 
aslmmed,  and  there  would  be  no  occasion  to  upbraid  them  with 
Iheir  disappointment,  they  would  fret  at  it  themselves.  Note, 
Thoiisjh  we  may  not  take  a  pleasure  in  the  fall  of  our  enemies,  we 
may  tnke  a  pleasure  in  the  friistratina:  of  their  designs  against  us. 
(2.)  That  that  would  be  a  token  of  God's  favour  to  him,  and  a 
certain  evidence  that  he  did  favour  him,  and  would  continue  to 
do  so.  Note,  When  we  can  discern  the  favour  of  God  to  us,  in 
any  mercy  personal  or  public,  that  doubles  it,  and  sweetens  it. 

3.  He  depends  upon  God,  who  had  thus  delivered  him  from 
many  an  evil  work,  to  preserve  him  to  his  heavenly  kingdom,  as 
blessed  Paul,  2Tim.4.  18.  "As  for  me,  forasmuch  as  thou 
favourest  me,  as  a  fruit  of  that  favour,  and  to  qualify  me  for  the 
continuance  of  it,  thou  upholdest  me  in  mine  integrity,  and,  in 
order  to  that,  settest  me  before  thy  face,  hast  thine  eye  always 
upon  me  for  ^ood  ;"  or,  "  Because  thou  dost,  by  thy  grace,  uphold 
me  in  my  intesrity,  I  know  that  thou  wilt,  in  tliy  glory,  set  me  for 
ever  before  thy  face."  Note,  (l.)When  at  any  time" we  suffer  in 
our  reputation,  our  chief  concern  should  be  about  our  integrity,  and 
then  we  may  cheerfully  leave  it  to  God  to  secure  our  reputation. 
David  knows,  Ihiit  if  he  can  but  persevere  in  his  integrity,  he  needs 
not  fear  his  enemies' triumphs  over  him.  {2.)The  best  man  in 
the  world  holds  his  iiitciirity  no  longer  than  God  upholds  him  in 
it;  for  by  his  grace  we  iire  what  we  are;  if  we  be  left  to  ourselves, 
we  shall  not  only  fall,  but  fall  away.  (3.)  It  is  a  great  comfort  to 
us,  that,  however  weak  we  arc,  God  is  able  to  uphold  us  in  our 
integrity,  and  will  do  it,  if  we  commit  the  keepintr  of  it  to  him. 
('4.)  If  the  crace  of  God  Hid  not  take  a  constant  care  of  us  we 
fihouid  not  be  upheld  in  our  integrity ;  his  eye  is  always  upon  us. 


else  we  should  soon  start  aside  from  him.  (5.)  Those  whom  God 
now  upholds  in  their  integrity,  he  will  set  before  his  face  forever, 
and  make  happy  in  the  visiun  and  fruition  of  himself;  He  thai 
endures  to  the  end,  shall  be  saved. 

4.  The  psalm  concludes  w  ilh  a  solemn  doxology,  or  adoration  of 
God  as  the  Lord  God  of  Israel,  v.  VS.  It  is  not  certain  whether 
this  verse  pertains  to  tl.is  particular  psalm ;  if  so,  it  teaches  us  this, 
That  a  believing  hope  of  our  preservatiop  through  grace  to  glory, 
is  enough  to  fill  our  hearts  with  joy,  and  our  mouths  with  ever- 
'  histins;  pruise,  even  in  onr  greatest  straits;  or,  this  verse  may  have 
been  added  as  the  conclusion  of  the  first  book  of  Psalms,  which  is 
reckoned  to  end  here;  the  like  being  subjoined  to  72.89.106. 
and  then  it  teaches  us  to  make  God  the  Omega,  who  is  the  Alpha, 
to  make  him  the  End,  who  is  the  Beginning,  of  every  good  work. 
We  are  taught,  (l.)To  give  glory  to  God  as  the  Lord  God  oj 
Israel,  a  God  in  covenant  with  his  people;  who  has  done  great 
and  kind  things  for  them,  and  has  more  and  better  in  reserve. 
(2.)  To  give  him  glory  as  an  eternal  God,  li:athas  both  his  being 
and  his  blessedness  /'roH(  cverinsiing  and  to  evtrlasling.  (3.) To 
do  this  with  great  affection  and  fervour  of  spirit ;  intimated  in  the 
double  seal  set  to  it;  Amen  and  Amen ;  Be  it  so  now,  be  it  so  to  all 
eternity.     We  say,  Amen  to  it,  and  let  all  others  say,  Atneri,  too. 

PSALM  XLIL 

Jf  the  book  of  Psalms  be,  as  some  have  styled  it,  a  mirror,  or  looking-glass,  nj 
pious  and  devout  ajfedions,  this  psalm,  in  particular,  desertes,  as  much  as  any 
one  psalm,  to  be  so  entitled,  and  is  as  proper  as  any  other  to  kindle  and  e.rcile 
such  in  us:  gracious  desires  are  here  strong  and  fervent ;  gracious  hopes  and 
fears,  joys  and  sorrows,  are  here  struggling,  but  the  pleasing  passion  comes  o/'J 
a  conqueror.  Ur  we  may  take  it  for  a  conflict  between  sense  and  faith  :  sense 
objecting, and  faith  answering.  I.  Faith  begins  with  holy  desires  toward  God, 
and  communion  with  him,  v.  1,  2.  //.  Sense  complains  of  the  darkness  and 
cloudiness  of  the  present  condition,  aggravated  by  the  remembrance  of  the  former 
enjoyments,  v.  3,  4.  ///.  Faith  silences  the  complaint  with  the  assurance  of  a 
good  issue  at  last,  v.  5.  JV.  Sense  reneivs  its  complaints  of  the  present  dark 
and  melancholy  state,  v,  G,  7.  V.  Faith  holds  up  the  heart,  noiieithstanding, 
with  hope  that  the  day  will  dawn,  v.  3.  YI.  Sense  repeats  its  lanunlations, 
(u.9,10.)  and  sighs  out  the  same  remonstrance  it  liad  before  made  of  i,» 
grievances.  VII.  Faith  gels  the  last  word,  (r.  11.)  for  the  silencing  of  the 
complaints  of  sense,  and  though  it  be  almost  the  satne  with  titat,  (v.  5.)  yet  7tow 
it  prevails  and  carries  the  day.  The  title  does  not  tell  us  ivho  was  the  penmnn 
of  this  psalm,  but,  most  probably,  it  was  David ;  and  we  may  conjecture  it  uus 
penned  by  him  at  a  time  when,  either  by  Said's  persecution,  or  Absalom's  rc- 
beilion,  he  teas  driven  from  the  sanctuary,  and  cut  off  from  the  privilege  oj 
waiting  upon  God  in  public  ordinances.  The  strain  of  it  is  much  the  same  with 
63,  and  therefore  u-e  may  presume  it  was  penned  by  the  same  liand,  and  upon 
tlie  same  or  a  like  occasion.  In  singing  it,  if  tve  be  either  in  outward  afflic- 
tion, or  in  inward  distress,  we  may  accommodate  to  ourselves  the  melancholy 
expressions  we  find  fiere;  if  not,  we  must,  in  singing  them,  syvtpathize  ivith 
those  whose  case  they  speak  loo  plainly,  and  thank  God  it  is  not  our  oivn  case ; 
but  those  passages  in  it,  which  express  and  excite  holy  desires  toward  God, 
and  dependence  on  him,  we  must  earnestly  endeavour  to  bring  our  minds  up  to. 

To  the  chief  musician,  Maschil,  for  the  sons  of  Korah. 

1.  A  S  the  hart  panteth  after  the  Avater-brooks,  so 
xJL  panteth  my  soul  after  thee,  O  God.  2.  My 
soul  thirsteth  for  God,  for  the  living  God :  viien 
shall  I  come  and  appear  before  God  ?  3.  My  teats 
have  been  my  meat  day  and  night,  while  they  con- 
tinually say  unto  me,  Where  is  thy  God  ?  4.  When 
I  remember  these  tilings,  I  pour  out  my  soul  in 
me:  for  I  had  gone  with  the  multitude,  I  went 
with  them  to  the  house  of  God,  with  the  voice  of 
joy  and  praise,  with  the  multitude  that  kept  holy- 
day.  5.  Why  art  thou  cast  down,  O  my  soul? 
and  why  art  thou  disquieted  in  me  ?  hope  thou  in 
God  :  for  I  shall  yet  praise  h.\m  for  the  help  of  his 
countenance. 

Holy  love  to  God,  as  the  Chief  Good,  and  our  Felicity,  is  the 
power  of  godliness,  the  very  life  and  soul  of  religion,  without 
which,  all  external  professions  and  performances  are  but  a  shell 


FSALMS,  XLII. 


Devout  Affections. 


and   inrcase:   now  here  we  have  som<i  of   the  expressions  of  that 
lure.      Here  is, 

I.  Holy  love,  thirstinr/ ;  love  upon  the  wing,  soaring  upward  in 
fiolv  desires  toward  the  Lord,  and  toward  ftie  remembrance  of  his 
name;  (r.  1,2.)  "My  soul  panlcth,  tliirstetk,  for  God,  for  no- 
thing more  than  God,  but  still  for  more  and  more  of  him.  Now, 
observe, 

I.  When  it  was  tliat  David  thus  expressed  his  vehement  desire 
toward  God.  It  was,  (1.)  When  he  was  thus  debarred  from  his 
outward  opportunities  of  waiting  on  God;  when  he  was  banished 
to  the  land  of  Jordan,  a  great  way  off  from  the  i-ourts  of  God's 
house.  Note,  Sometimes  God  teaches  us  effectually  to  know  the 
worth  of  mercies  by  the  want  of  them,  and  whets  our  appetite  for 
the  means  of  grace,  by  cutting  us  short  in  tliose  means.  We  are 
apt  to  loathe  that  manna,  when  we  have  plenty  of  it,  which  will 
be  very  precious  to  us,  if  ever  we  come  to  know  the  scarcity  of  it. 
(2.)  When  he  was  deprived,  in  a  great  measure,  of  the  inward 
comfort  he  used  to  have  in  God;  l)e  now  went  mourning,  but  he 
went  on  panting.  Note,  If  God,  by  his  grace,  has  wrought  in  us 
sincere  and  earnest  desires  toward  him,  we  may  take  comfort  from 
these,  when  we  want  those  ravishing  deliuhts  we  have  sometimes 
had  in  God,  because  lamenting  after  God  is  as  sure  an  evidence 
that  we  love  him,  as  rejoicing  in  God.  Before  the  psalmist  re- 
cords his  doubts,  and  fears,  and  griefs,  which  had  sorely  shaken 
him,  he  premises  this,  That  he  looked  upon  the  living  God  as  his 
Ciiief  Good,  and  had  set  his  heart  upon  him  accordingly,  and  was 
resolved  to  live  and  die  by  him  ;  and,  casting  anchor  thus  at  first, 
he  rides  out  tlie  storm. 

2.  What  is  the  Object  of  his  desire,  and  what  it  is  he  thus  thirsts 
after.  (1.)  He  pants  after  God,  he  thirsts  for  God;  not  the  or- 
dinances themselves,  but  the  God  of  the  ordinances.  A  gracious 
soul  can  take  little  satisfaction  in  God's  courts,  if  it  do  not  meet 
with  God  himself  there;  "  Ok  tliat  I  ktieic  where  I  might  find  him! 
That  I  might  have  more  of  llie  tokens  of  his  favour,  the  graces  and 
comforts  of  his  Spirit,  and  the  earnests  of  his  glory."  ( 2.)  He  has, 
herein,  an  eve  to  God,  as  the  living  God,  tliat  has  life  in  himself, 
and  is  the  Fountain  of  life  and  all  happiness  to  those  that  arc  his- 
the  living  God,  not  only  in  opposition  to  dead  idols,  the  works  of 
men's  hands,  but  to  all  the  dying  comforts  of  this  world,  which 
perish  in  the  using.  Living  souls  can  never  take  up  their  rest  any 
where  short  of  a  living  God.  (3.)  He  longs  to  come  and  appear 
before  God;  to  make  himself  known  to  him,  as  being  conscious 
to  himi<elf  of  his  own  sincerity;  to  attend  on  him  as  a  servant 
appears  before  his  master,  to  pay  his  respects  to  him,  and  receive 
his  commands;  to  give  an  account  to  him,  as  one  from  whom  our 
judnmont  ])roceeds.  To  appear  before  God  is  as  much  the  desire 
of  the  uprisht,  as  it  is  the  dread  of  the  hypocrite.  The  psalmist 
knew  he  could  not  come  into  God's  courts,  but  he  must  incur 
expence,  for  so  was  the  law,  that  none  should  appear  before  God 
empty;  yet  he  longs  to  come,  and  will  not  srudgc  the  charges. 

3.  What  is  the  degree  of  this  desire.  It  is  verv  importunate, 
it  is  his  soul  that  pants,  his  soul  that  thirsts,  wiiich  bespeaks  not 
only  the  sincerity,  but  the  strength,  of  his  desire;  his  longing  for 
the  water  of  the  well  of  Bethlehem  was  nothing  to  this.  He 
compares  it  to  the  panting  of  a  liart,  or  deer,  which  is  naturally 
hot  and  drv,  especially  of  a  hunted  buck,  after  the  water-brooks. 
Thus  earnestly  does  a  srracious  soul  desire  communion  with  God ; 
thus  impatient  is  it  in  the  want  of  that  communion  ;  so  impossible 
does  it  find  it  to  take  up  in  any  thing  short  of  that  communion; 
and  so  insatiable  is  it  in  taking  the  pleasures  of  that  communion, 
when  the  opportunity  of  it  returns,  still  thirsting  after  the  full 
enjoyment  of  him  in  the  heavenly  kingdom. 

II.  Holy  love,  mourning  for  God's  present  withdrawings,  and 
the  want  of  the  bfnefit  of  solemn  ordinances;  d'.  3.)  " My  tears 
have  been  my  meat  dm/  and  night,  during  this  forced  absence 
from  God's  house."  His  circunistances  were  sorrowful,  and  he 
accommodated  himself  to  them,  receive<l  the  impressions,  and 
returned  the  signs,  of  sorrow:  even  the  royal  prophet  was  a  weep- 
ing prophet,  when  he  wanted  the  comforts  of  God's  house.  His 
fear's  were  mingled  with  his  meat;  nay,  tliev  were  his  meat,  day 
andnight ;  he  fed,  he  feasted,  upon  his  own  tears,  when  there  was 

vot..  n.  8() 


such  just  cause  for  them;  and  it  was  a  satisfaction  to  him,  that  he 
found  his  heart  so  much  affected  «ith  a  grievance  of  this  nature. 
Observe,  He  did  not  think  it  enough  to  shed  a  tear  or  two,  at  part- 
ing from  the  sanctuary,  to  weep  a  farewell-prayer,  when  he  took 
his  leave,  but,  as  long  as  he  continued  under  a  ft'rced  al.sence 
from  that  place  of  his  delight,  he  never  looked  up,  but  wept,  day 
and  night.  Note,  Those  that  are  deprived  of  the  benefit  of  public 
ordinances,  constantly  miss  them,  and  therefore  should  constantly 
mourn  for  the  want  of  them,  till  they  are  restored  to  them  again. 
Two  things  aggravated  his  grief: 

1.  The  reproaches  with  which  his  enemies  teased  him;  They 
continvally  soy  mito  me.  Where  is  thy  God?  (1.)  Because  he  was 
absent  from  the  ark,  the  token  of  God's  presence;  judging  of  the 
God  of  Israel  by  the  gods  of  the  heathen,  they  concluded  he  had 
lost  his  God.  Note,  Those  are  mistaken,  who  think  that,  when 
they  have  robbed  us  of  our  Bibles,  and  our  ministers,  and  our 
solemn  assemblies,  they  have  robbed  us  of  our  God:  for  though 
God  has  tied  us  to  them,  when  they  are  to  be  had,  he  has  not  tied 
himself  to  them.  We  know  where  our  God  is,  and  where  to 
find  him,  when  we  know  not  where  his  ark  is,  nor  where  to  find 
that.  Wherever  we  are,  there  is  a  way  open  heaven-ward. 
(2.)  Because  God  did  not  immediatelv  appear  for  his  deliverance, 
they  concluded  that  he  had  abandoned  him;  but  herein  also  they 
were  deceived:  it  does  not  follow  that  the  saints  have  lost  their 
God,  because  they  have  lost  all  their  other  friends.  However,  by 
this  base  reflection  on  God  and  his  peo])le,  they  added  affliction 
to  the  afflicted,  and  that  was  what  they  aimed  at.  Nothing  ia 
more  grievous  to  a  gracious  soul,  than  that  which  is  intended  to 
shake  its  hope  and  confidence  in  God. 

2.  The  remembrance  of  his  former  liberties  and  enjoyments, 
I'.  4.  Son,  remember  thy  good  things,  is  a  great  aggravation  of  evil 
things;  so  much  do  our  powers  of  reflection  and  anticipation  add 
to  the  grievance  of  this  present  time.  David  remembered  the 
days  of  old,  and  then  his  sov(  i-as  poured  ovt  in  him;  he  melted 
away,  and  the  thought  almost  or'  kp  his  heart.  He  poured  out  his 
soul  within  him  in  sorrow,  and  ttieii  poured  out  his  soul  before 
God  in  prayer.  But  what  w-is  it  'tut  occasioned  this  painful 
melting  of  spirit?  It  was  not  the  renieiniirance  of  the  pleasures  at 
court,  or  the  entertainments  of  his  cvvn  house,  from  which  he  was 
now  banislied,  that  afflicted  him;  but  the  remembrance  of  the  free 
access  he  had  formerly  to  God's  house,  and  the  pleasure  he  had  in 
atlendins:  the  sacred  solemnities  there.  (1.)  He  went  to  the  house 
of  God,  though  in  his  lime  it  was  but  a  tent ;  nay,  if  this  psalm  was 
penned,  as  many  think  it  was,  at  the  time  of  his  being  persecuted 
by  Saul,  the  ark  was  then  in  a  private  house,  2  Sam.  6.  3.  But 
the  meanness,  obscurity,  and  inconveniency,  of  the  place,  did  not 
lessen  his  esteem  of  that  sacred  symbol  of  the  divine  presence. 
David  was  a  courtier,  a  prince,  a  man  of  honour,  a  man  of  busi- 
ness, and  yet  very  diligent  in  attending  God's  house,  and  joining 
in  public  ordinances;  even  in  the  days  of  Saul,  when  he  and  his 
great  men  inquired  not  at  it,  lChron.l3.  3.  Whatever  others 
did,  David  and  his  house  would  serve  the  Lord.  (2.)  He  went 
with  the  multitude,  and  thought  it  no  disparagement  to  his  dignity, 
to  be  at  the  head  of  a  crowd  in  attending  upon  God.  Nay, 
this  added  to  the  pleasure  of  it,  that  he  was  accompanied  with  a 
multitude,  and  therefore  it  is  twice  mentioned,  as  that  which  he 
greatly  lamented  the  want  of  now.  The  more  the  better,  in  the 
service  of  God;  it  is  the  more  like  to  heaven,  and  a  sensible  help 
to  our  comfort  in  the  communion  of  saints.  (3.)  He  went  «ith 
the  voiee  of  joy  and  praise;  not  only  with  joy  aiul  praise  in  his 
heart,  but  with  the  outward  expressions  of  it,  proclaiming  his  jov, 
and  speaking  forth  the  high  praises  of  his  God.  Note,  When 
we  wait  upon  God  in  public  ordinances,  we  have  reason  to  do  it 
both  with  cheerfulness  and  thankfulness,  to  take  to  onrsphes  the 
comfort,  and  give  to  God  the  glory,  of  our  liberty  of  access  to 
him.  (4.)  He  went  to  keep  holy-days,  not  to  keep  them  in  vain 
mirth  and  recreation,  but  in  reliaious  exercises.  Solemn  days 
are  spent  most  comfortably  in  solemn  assemblies. 

HI.  Holy  love,  hoping;'  (v.  a.)  Why  ort  thou  east  down,  O  my 
soul ?  His  sorrow  was  upon  a  very  good  accimnt,  and  \eA  it  must 
nnt  exceed  its  due   limits,  nor  prevail   to  depress  his  spirits;  ba 


PSALMS,  XLll. 


Compianils  and  Consolat  oils. 


therefore  comniiin.s  vvilli  hi^iown  heart,  for  liis  relief:  "Come, my 
siHil,  I  have  soniellilni  to  say  to  tlice  in  thy  heaviness."  Lei  us  con- 
sider, 1.  The  cuiise  of  it.  "Tiioii  art  cast  down,  as  one  stoopina; 
and  sinitinij;  under  a  l)tirlheu,  Prov.l2.  2.5.  Thou  art  dis(]uieti-(l, 
in  confusion  and  disurder;  now,  vvhv  art  tliou  so?'  This  may  lie 
taken  as  an  inqiiiiinif  question  ;  "  Let  the  cause  of  tliis  uneasiness 
be  dulv  weighed ;  is  it  a  just  cause?"  Our  disquietudes  wcudd 
often  vanish  heforc  a  strict  scrutiny  into  tlie  grouiuls  and  reasons 
of  them.  "  W/iy  am  I  cast  down  ?  Is  tiiere  a  cause,  a  real  cause  \ 
Have  not  others  more  cause,  that  do  not  make  so  much  ado  I 
Have  not  we,  at  the  same  time,  cause  to  be  encouraged  >."  Or  it 
may  be  taken  as  an  expostulatinc;  question  ;  tliose  tluit  commune 
much  witli  their  own  hearts,  will  often  have  occasion  to  chide  them, 
as  David  did  here.  Wliv  do  1  thus  dishonour  God  by  my  melan- 
choly dejections?  Why  do  I  discourane  others,  and  do  so  nnich 
injury  to  myself  ?  Can  I  give  a  good  account  of  this  tumult  ?'  2.  The 
cure  of  it ;  Hope  thou  in  God,  for  I  shall  yet  praise  him.  A  believ- 
ing: confidence  in  God  is  a  sovereign  antidote  against  prevailing 
despondency,  and  disquiet  of  spirit.  And  therefore,  when  we  chide 
ourselves  for  our  dejections,  we  must  charge  ourselves  to  hope  in 
God;  when  the  soul  embraces  itself,  it  sinks;  if  it  catch  hold  on 
the  power  and  promise  of  God,  it  keeps  the  head  above  water. 
Hope  in  God,  (1.)  That  he  shall  have  glory  from  us ;  "  I  shall  yet 
praise  him  ;  I  shall  experience  such  a  change  in  my  estate,  that  I 
shall  not  want  matter  for  praise;  and  such  a  change  in  my  spirit, 
that  I  shall  not  want  a  heart  for  praise."  It  is  the  greatest  honour 
and  happiness  of  a  man,  and  the  greatest  desire  and  hope  of  every 
good  man,  to  be  unto  God  for  a  name  and  a  praise.  What  is  the 
crown  of  heaven's  bliss  but  this,  that  there  we  shall  be  for  ever 
praising  God  ?  And  what  is  our  support  under  our  present  woes 
but  this,  that  we  shall  yet  praise  God,  that  they  shall  not  prevent, 
or  abate,  our  endless  hallelujahs?  (2.)  That  we  shall  have  com- 
fort in  him.  We  shall  praise  him  for  the  help  of  his  countenance  ; 
for  his  favour,  an<l  the  support  we  have  by  it,  and  the  satisfaction 
we  have  in  it.  Those  that  know  how  to  value  and  improve  the 
light  of  God's  countenance,  will  find  in  that  a  suitable,  seasonable, 
and  sufficient,  help,  in  the  worst  of  times,  and  that  which  will 
furnish  them  with  constant  matter  for  ))raise.  David's  believing 
e^pectalion  of  this  kept  him  from  sinking,  nav,  it  kept  him  from 
droopinc;  his  harp  was  a  palliative  cure  of  Saul's  melancholy, 
but  bis  hope  was  an  effectual  cure  of  his  own. 

6.  O  my  Gotl,  my  soul  is  cast  clown  within  me: 
therefofe  will  I  remember  tliee  from  the  land  of 
Jordan,  and  of  the  Hermonites,  from  the  hill 
Mizar.  7.  Deep  callelii  unto  deep  at  the  noise  of 
thy  water-spouts:  all  tliy  waves  and  thy  billows 
are  j2,one  over  me.  H.Yet  the  Lord  will  command 
his  lovinn-kindness  in  the  day-time,  and  in  the 
night  liis  song  s/ia/l  be  with  me,  cmd  my  prayer 
unto  the  God  of  my  life.  9.  I  will  say  unto  God 
my  rock,  Wlty  Iiast  thou  forgotten  me  ?  why  go  I 
mournini;-  l)ecause  of  the  oppression  of  the  enemy? 
10.  As  with  a  sword  in  my  bones,  mine  enemies 
reproach  me;  while  they  say  daily  unto  me,  VViierc 
is  thy  God  I  11.  VVliy  art  thou  cast  down,  O  my 
soul?  and  why  art  thou  disquieted  within  me  ? 
hope  thou  ill  God  ;  for  I  shall  yet  praise  him,  tc/w 
is  the  healtli  of  my  countenance,  and  my  God. 

Complaints  and  comforts  here,  as  before,  take  their  turn,  like 
day  and  night,  in  Mie  course  of  nature. 

I.  He  conq)lainsof  the  dejections  of  hiss|>irit,  but  comforts  him- 
self with  the  thouehts  of  (iod,  r.  (!.  1.  In  his  troubles;  his  soul 
Was  dejected,  and  he  g<>es  to  God,  and  tells  him  so,  O  my  Gnrl,  viii 
tnul  is  cast  down  within  me.  It  is  a  creat  support  to  us,  when  upon 
tny  account  He  are  fljstressed,    that  we  have   liberty  of  access  to 


God,  and  liberty  of  speech  before  him,  and  may  open  to  him  the 
causes  of  our  dejection.  David  had  coninmued  with  his  own  heart 
about  his  own  bitterness,  and  had  not  as  }et  found  relief;  and 
Ihcrefore  he  turns  to  (iod,  and  ojiens  before  him  the  trouble. 
Note,  When  we  cannot  get  relief  for  our  burlliened  spirits,  by 
pleading  with  ourselves,  we  should  try  what  we  can  do,  by  pray- 
ing to  God,  and  leaving  our  case  with  him.  We  cannot  still  these 
winds  and  waves;  but  we  know  who  can.  2.  in  his  devotions; 
his  sold  was  elevated,  and,  finding  the  disease  very  painful,  he  had 
recourse  to  that  as  a  so\erei;;n  remedy.  "My  soul  is  plunged; 
therefore,  to  prevent  ils  .sinkirig,  1  will  remendier  thee,  meditate 
upon  thee,  and  call  u|)on  thee,  and  try  what  that  will  do  to  keep 
up  my  sjiirit.  "  Note,  The  way  to  f<irget  the  sense  of  our  miseries, 
is,  to  reiuendier  the  God  of  our  mercies.  It  was  an  uncommon 
ease,  when  the  |>salniist  riiiieniljcrt  d  God,  cud  was  IraitbUd,  77.3. 
He  had  often  reiiieuibered  (i(  (I,  and  was  con]f(jrle(l,  and  therefore 
had  recourse  to  that  exjiedlent  now.  He  was  uiw  dri\tn  to  the 
utmost  borders  of  the  laud  oi  Canaan,  to  shelter  himself  there 
from  the  rage  of  his  persecutors;  sometimes  to  the  country  about 
Jordan,  when  discovered  there,  to  the  land  nj'  the  Hermonites,  or 
to  a  hill  called  il7/-ar,  or  the  little  hill;  bu"t,  (1.)  Wherever  he 
went,  he  took  his  religion  along  with  him;  in  all  these  places,  he 
remembered  God,  and  lifted  up  his  heart  to  him,  and  kept  his 
secret  communion  with  him.  This  is  the  comfort  of  llie  banished, 
the  wanderers,  the  travellers,  of  those  that  are  strangers  in  a 
strange  land,  that  Undique  ad  cwlos  tantiindem  est  vice —  Wherever 
they  are  there  is  a  icay  open  lieaven-ward.  (  2.)  Wherever  he  was, 
he  retained  his  affection  for  the  courts  of  God's  house;  from  the 
land  of  Jordan,  or  from  the  top  of  the  hills,  he  used  to  look  a  long 
look,  a  longing  look,  toward  the  place  of  the  sanctuary,  and  wish 
himself  there.  Distance  and  tinie  could  n(jt  make  him  forget  thai 
which  his  heart  was  so  nmch  upon,  and  which  lay  so  near  it. 

II.  He  conq)lains  of  the  tokens  of  God's  displeasure  against 
him,  but  comforts  himself  with  the  hopes  of  the  return  of  his 
favour  in  due  time. 

1.  He  saw  his  troubles  coming  from  God's  wrath,  and  that  dis- 
couraged him  ;  {v.l.)  "  Deep  calls  unto  deep,  one  affliction  comes 
upon  the  neck  of  another,  as  if  it  were  called  to  hasten  after  it; 
and  thy  water  spouts  give  the  signal,  and  sound  the  alarm,  of  war." 
It  may  be  meant  of  the  terrors  and  tosses  of  his  mind,  under  the 
a]>prehensions  of  God's  anger.  One  frightful  thought  summoned 
another,  and  made  way  for  it,  as  is  usual  in  melancholy  people ;  he 
was  overpowered  and  overwhelmed  with  a  deluge  of  grief,  like 
that  of  the  old  world,  when  the  windows  of  heaven  were  opened,  and 
the  fountains  of  the  great  deep  were  broken  up.  Or,  it  is  an  allusion 
to  a  ship  at  sea,  in  a  great  storm,  tossed  by  the  roaring  waves, 
which  go  over  it,  107.  25.  Whatever  waves  and  billows  of  afflic- 
tion go  over  us  at  any  time,  we  must  call  them  God's  weaves  and  ' 
his  billows,  that  we  may  humble  ourselves  under  his  mighty  hand, 
and  may  encourage  ourselves  to  hope,  that,  though  we  be  threatened, 
we  shall  not  be  ruined ;  for  the  waves  and  billows  are  under  a 
divine  check,  The  Lord  on  high  is  mightier  than  the  noise  of  these 
many  waters.  Let  not  good  men  think  it  strange,  if  they  be 
exercised  with  many  and  various  trials,  and  if  they  come  thick  upon 
them  ;  God  knows  what  he  does,  and  so  shall  they  shortly.  Jonah, 
in  the  whale's  belly,  made  use  of  these  words  of'David,  Jon.  2.  3. 
(Ihey  are  exactly  the  same  in  the  original,)  and  of  him  they  were 
literally  true.  All  thy  waves  and  thy  billows  are  gone  over  me ;  for 
the  book  of  psalms  is  contrived  so  as  to  reach  every  one's  case. 

2.  He  expected  his  deliverance  to  come  from  God's  favour; 
(v.  8.)  Yet  the  Lord  will  command  his  loving-kindrtess.  Things  are 
bad,  but  thev  shall  not  alwavs  be  so;  Non  si  male  nunc  et  olim  sic 
erit —  Though  affairs  are  7iow  in  an  evil  plight,  Ihey  may  not  always 
be  so.  After  llie  storm,  there  will  come  a  calm,  and  the  prospect 
of  lliis  supported  him,  \vlien  deep  calle<l  unto  deep.  Observe, 
(1.)  What  he  promised  himself  from  God;  The  Lord  will  com- 
mand his  loving-hindness.  He  eyes  the  fav  our  of  God,  as  the  foun- 
tain of  all  tlie  good  he  looked  for,  that  is  life,  that  is  better  than 
life;  and  with  that,  God  will  gather  those  from  whom  he  has,  in 
a  little  wrath,  hid  his  face,  Isa.  54.  7,  a.  God's  conferring  of  his 
favour,  IB  called  his  cotpinanding  it ;  this  intimates  the  frcenes.s  of  it. 


PSALMS,    XLII,  XIJII. 


Complaints  and  Consolations. 


we  cniinot  pretend  to  merit  it,  I)ut  it  is  bestowed  in  a  way  of 
snvereis;nlv,  he  gives  like  a  kinp; ;  it  intimates  also  the  efficacy 
of  it ;  lie  sneaks  his  loving-kindness,  and  makes  us  to  hear  it; 
speaks,  and  it  is  done.  He  rom>na>i(ls  drlirerance,  (44.  4.)  com- 
mantb  till-  blcssinij,  (133.3.)  as  one  having- anthority.  By  com- 
niandino'  his  lovin^i-kindness,  he  eoniniands  down  the  waves  and 
the  hillows,  and  they  shall  oliey  him.  This  he  will  do  in  the 
day-time,  for  God's  loving-kindness  will  make  day  in  the  soul,  at 
any  time.  Tliou«li  weeping;  has  endured  for  a  ni2;ht,  a  long  night, 
yet  joy  will  come  in  the  morning.  (2.)  What  he  promised  for 
liimself  to  God.  If  God  command  his  loving-kindness  for  him,  he 
will  meet  it,  and  bid  it  welcome  with  his  l)est  affections  and 
dovolions.  [1.]  He  will  rejoice  in  God;  In  the  night,  his  song 
shall  he  with  me.  The  mercies  we  receive  in  the  day,  we  ought 
to  return  thanks  for  at  night ;  when  others  are  sleeping,  we  should 
be  praising  God.  See  lio.  C-2.  At  midnight,  will  I  rise  to  give 
thanks.  In  silence  and  solitude,  when  we  are  retired  from  the 
hurries  of  the  world,  we  must  be  pleasing  ourselves  with  the 
thoughts  of  God's  goodness.  Or  in  the  night  of  affliction  ;  "  Before 
the  day  dawns,  in  which  God  commands  his  loving-kindness,  T  will 
sing  songs  of  praise  in  the  prospect  of  it."  Even  in  tribulation, 
the  saints  can  rejoice  in  hope  of  the  glory  of  God ;  sing  in  hope, 
and  praise  in  hope,  Rom.  5.  2,  3.  It  is  God's  prerogative  to  give 
smigs  in  the  night,  Job,  35.10.  [2.]  He  will  seek  to  God  in  a 
constant  dependence  upon  him  ;  My  prayer  shall  be  to  the  God  of 
^y  ^'fo-  Out  believing  expectation  of  mercy  must  not  supersede, 
but  quicken,  our  prayers  for  it.  God  is  the  God  of  our  life,  in 
whom  we  live  and  move,  the  Author  and  Giver  of  all  our  comforts ; 
and  therefore  to  whom  should  we  apply  ourselves  by  prayer,  but 
to  him?  And  from  him  what  good  may  not  we  expect  ?  It  would 
put  life  into  our  prayers,  in  them  to  eye  God  as  the  God  of  our 
life ;  for  then  it  is  for  our  lives,  and  the  lives  of  our  souls,  that  we' 
stand  up  to  make  request. 

III.  He  complains  of  the  insolence  of  his  enemies,  and  yet 
comforts  himself  in  God  as  his  Friend,  v.Q.  .11. 

1.  His  complaint  is,  that  his  enemies  oppressed  and  reproached 
him,  and  this  made  a  great  impression  upon  him.  (1.)  They 
oppressed  him  to  that  degree,  that  he  went  mourning,  from  day  to 
day,  from  place  to  place,  v.  9.  He  did  not  break  out  into  indecent 
passions,  though  abused  as  never  man  was,  but  he  silently  wept 
out  his  grief,  and  went  mourning;  and  for  this  we  cannot  blame 
him,  it  must  needs  grieve  a  man  that  truly  loves  his  country,  and 
seeks  the  good  of  it,  to  see  himself  persecuted  and  hardly  used,  as 
if  he  were  an  enemy  to  it.  Yet  David  ought  not  hence  to  have 
concluded  that  God  had  forgotten  him,  and  cast  him  off,  nor  thus 
to  have  expostulated  with  him,  as  if  he  did  him  as  much  wrong  in 
suffering  him  to  be  trampled  upon,  as  they  did  that  trampled  npon 
him;  Why  go  I  mourning?  kw\  why  hast  ilinn  forgotten  me?  We 
may  complain  to  God,  but  we  are  not  allowed  thus  to  complain  of 
him.  (2.)  They  reproached  him  so  cuttingly,  that  it  was  a  sword 
in  his  bones,  r.lO.  He  had  mentioned  before  what  the  reproach 
was  that  touched  him  thus  to  the  quick,  and  here  he  repeats  it. 
They  say  dtiily  vnto  me.  Where  is  thy  God?  A  reproach  which 
was  therefore  very  grievous  to  him,  both  because  it  reflected  dis- 
honour upon  God,  and  was  intended  to  discourage  his  hope  in 
God,  which  he  had  enough  to  do  to  keep  up  in  any  measure,  and 
which  was  but  too  apt  to  fail  of  itself. 

2.  His  comfort  is,  that  God  is  his  Rock,  v.Q.  A  Rock  to  build 
npon,  a  Rock  to  take  shelter  in ;  the  Rock  of  ages,  in  whom  is 
everlasting  strength,  would  be  his  Rock,  his  Strength  in  the  inner 
man,  both  for  doing  and  suffering.  To  him  he  had  access  with 
confidence,  to  God  his  Rock  he  might  say  what  he  had  to  say, 
and  be  sure  of  a  gracious  audience.  He  therefore  ivpeats  what 
he  had  said,  (w.5.)  and  concludes  with  it,  (I'.ll.)  Why  art  thou 
cast  down,  Omysovl?  His  griefs  and  fears  were  clamorous  and 
troublesome,  they  were  not  silenced,  though  they  were  again  and 
again  answered  ;  but  here,  at  length,  his  faith  came  off  a  con- 
queror, and  forced  the  enemies  to  quit  the  field.  And  he  gains 
ihis  victory,  (1.)  By  repeating  v.'hat  he  had  before  said;  chiding 
liimself,  as  before,  for  his  dejections  and  disquietudes,  and  en- 
touraging  himsflf  to  trust  in  the  name  of  the  Lord,  and  to  slay 


himself  upon  his  God.  Note,  It  may  be  of  great  use  to  us,  to 
think  our  good  thoughts  over  again,  and  if  we  do  not  gain  our 
point  with  them  at  first,  perhaps  we  may  the  second  time;  how- 
ever, where  the  heart  goes  along  with  the  words,  it  is  no  vain 
repetition.  We  have  need  to  press  the  same  thing  over  and  over 
again  upon  our  hearts,  and  all  little  enough.  (2.)  By  adding  one 
word  to  it;  there,  he  hoped  to  praise  God  for  the  salvation  that 
was  in  his  countenance;  here,  "1  will  ))raise  him,"  says  he,  "  as 
the  Salvation  of  my  countenance,  from  the  ))resent  cloud  that  is 
upon  it;  if  God  smile  upon  me,  that  will  njake  me  look  pleasant, 
look  up,  look  forward,  look  round,  with  pleasure."  He  adds,  and 
my  God,  "  related  to  me,  in  covenant  with  me;  all  that  he  is,  all 
that  he  has,  is  mine,  according  to  the  true  intent  and  meaning  of 
the  promise;"  this  thought  enabled  him  to  triunq)h  o\er  all  liis 
griefs  and  fears;  (iod's  being  with  the  saints  in  heaven,  and  liciiig 
their  God,  is  that  which  will  wipe  away  all  tears  from  their  i  i/<s, 
Rer.21.3,  4. 

PSALM  XLIIL 

This  psalm,  it  is  likejt/,  vas  penned  upon  the  same  occasion  with  the  former,  and, 
havinfi'  no  title,  may  be  looked  npon  as  an  appendix  to  it ;  the  malady  presently 
relnrninix,  he  had  immediate  recourse  to  the  same  remedy,  hecause  he  had  entered 
it  in  his  book,  with  a  probatmii  est  upon  it.  The  2d  verse  of  this  psalm  is 
almost  the  very  same  with  the  9th  verse  of  the  foregoing  psalm,  as  the  rilh  of 
this  is  exactly  the  same  with  the  \ithof  that.  Christ  himself,  who  had  the  Spirit 
without  measure,  when  there  was  occasion,  prayed  a  second  and  third  time, 
saying  the  same  words,  Mattti.  26.  44.  /»  this  psalm,  J.  He  appeals  to  God 
concerning  the  injuries  that  were  done  him  by  his  ene7nies,  v.  1,2.  //.  He 
prays  to  God  to  restore  to  him  the  free  enjoyment  of  public  ordinajices  again, 
and  promises  to  make  a  good  improvement  of  them,  ti.  3, 4.  ///.  He  endeavours 
to  still  the  tumult  af  his  own  spirit,  with  a  lively  hope  and  confidence  in  God; 
( ti.  5.)  //,  in  singing  this  psalm,  we  labour  after  these,  we  sing  with  grace  in 
our  liearts. 

1.  TUDGE  me,  O  God,  and  plead  my  cause 
«f  against  an  ungodly  nation  :  O  deliver  me 
from  the  deceitful  and  unjust  man.  2.  For  thou 
art  the  God  of  niy  strength;  why  dost  thou  cast 
me  off?  why  go  1  mourning  because  of  the  op- 
pression of  the  enemy  ?  3.  O  send  out  thy  light 
and  thy  truth:  let  them  lead  me;  let  them  bring 
me  unto  thy  holy  hill,  and  to  thy  tabernacles. 
4.  Then  will  I  go  unto  the  altar  of  God,  unto 
God  my  exceeding  joy:  yea,  upon  the  harp  will 
I  praise  thee,  O  God  my  God.  5.  Why  art  thou 
cast  down,  O  my  soul?  and  why  art  thou  dis- 
quieted within  me?  hope  in  God;  for  I  shall  yet 
praise  him,  iv/io  is  the  health  of  my  countenance, 
and  my  God. 

David  here  makes  his  application  to  God  by  faith  and  prayer, 
as  his  Judge,  his  »Strength,  his  Guide,  his  Joy,  his  Hope,  with 
suitable  affections  and  expressions. 

I.  As  his  Judge,  his  righteous  Judge,  who,  he  knew,  would 
Judge  him,  and  who,  (being  conscious  of  his  own  integrity,)  he 
knew,  would  judge  for  him;  («.  1.)  Judge  me,  O  God,  and 
plead  my  cause.  There  were  those  that  impeached  him,  against 
them  he  is  defendant,  and  from  their  courts,  where  he  stood 
unjustly  convicted  and  condemned,  he  appeals  to  the  court  of 
heaven,  the  supreme  judicature;  praying  to  have  their  judgment 
given  against  him,  reversed,  and  his  innocency  cleared.  There 
were  those  that  had  injured  him,  against  them  he  is  plaintiff,  and 
exhibits  his  complaint  to  him  who  is  the  Avenger  of  wrong, 
praying  for  justice  for  himself,  and  upon  them.  Observe,  1. 
Who  his  enemies  were,  with  whom  he  had  this  struggle.  Here 
was  a  sinful  body  of  men,  whom  he  calls  an  ungodly  or  wimer- 
ciful  nation;  thqse  that  are  unmerciful  make  it  appear  that 
they  are  ungodly,  for  those  that  have  any  fear  or  love  of  their 
master  will  have"  compassion  on  their  fellow-servants.     And  her* 


PSALMS,  XLllI,  XLIV. 


/ippeals  and  Petitions 


was  one  bad  man  the  head  of  theni,  a  deceitful  and  unjust  man  ; 
most  probablv,  Saul,  who  not  only  shewed  no  kindness  to  David, 
but  dealt  most  perfidiously  and  dishonestly  «ilh  him.  If  Absalom 
was  the  man  he  meant,  his  character  was  no  belter.  As  long  as 
there  are  such  bad  men  out  of  he.'i,  and  nations  of  them,  it  is  not 
strange  that  good  men,  who  are  yet  out  of  heaven,  meet  with  hard 
and  i)ase  treatment.  Some  think  that  Da\id,  by  the  spirit  of 
prophecv,  calculated  this  psalm  for  the  use  of  the  Jews  in  their 
captivity  in  Bain  Ion,  and  that  the  Chaldeans  are  the  ungodly  nation 
here  meant;  to  Ihem  it  was  very  ap]ilicable,  but  only  as  other  like 
scriptures,  none  of  which  are  of  private  interpretation.  God  might 
desiijn  it  for  their  use,  whether  David  did  or  no.  2.  What  is 
his  praver  with  reference  to  them;  Jtii/ffe  me.  As  to  the  quarrel 
God  had  with  him  for  sin,  he  prays,  "  Enter  not  into  judgment 
with  me,  for  then  I  shall  be  condemned ;"  but  as  to  the  quarrel 
his  enemies  had  with  him,  he  prays,  "  horiX,  judge  me,  for  1  know 
that  I  shall  be  justified,  plead  my  cause  against  them,  take  my 
part,  and  in  thy  |irovidence  ajjpear  on  my  behalf."  He  that  has 
an  honest  cause  may  expect  that  God  will  plead  it.  "  Plead 
my  cause  so  as  to  deliver  me  from  them,  that  they  may  not 
have  their  will  against  me."  We  must  reckon  our  cause  suf- 
ficiently pleaded,  if  we  be  delivered,  though  our  enemies  be  not 
destroyed. 

II.  As  his  Strength,  his  all-sufficient  Strength  ;  so  he  eyes  God, 
(t».  2.)  "  Thou  art  the  God  of  my  strength,  my  God,  my  Strength, 
from  whom  all  my  strength  is  derived,  in  whom  I  strengthen 
myself,  who  hast  often  strengthened  me,  and  without  whom  I  am 
weak  as  water,  and  utterly  unable  either  to  do  or  suffer  any  thing 
for  thee."  David  now  went  mourning,  destitute  of  spiritual  joys, 
yet  he  found  God  to  be  the  God  of  his  strength.  If  we  cannot 
comfort  ourselves  in  God,  we  may  stay  ourselves  upon  him,  and 
may  have  spiritual  supports  when  we  want  spiritual  delights. 
David  here  pleads  this  with  God;  "Thou  art  the  God  on  whom 
I  depend  as  my  Strength;  why  then  dost  thou  cast  me  off?"  This 
was  a  mistake;  for  God  never  cast  off  any  that  trusted  in  him, 
whatever  melancholy  apprehensions  lliey  may  have  had  of  their 
own  state.  "Thou  art  the  God  of  my  strength;  why  then  is 
mine  enemy  too  strong  for  me,  and  why  go  T  mourning  because  of 
his  oppressive  power?"  It  is  ha-rd  to  reconcile  the  mighty  force  of 
the  church's  enemies  with  the  almighty  power  of  the  church's 
God;  but  the  dav  \\ill  reconcile  them,  when  all  his  enemies  shall 
become  his  footstool. 

III.  As  his  Guide,  his  faithful  Guide;  (v.S.)  Lead  me,  bring 
me  to  thy  holy  hill.  He  prays,  1.  That  God  by  his  providence 
would  bring  him  back  from  his  banishment,  and  open  a  way  for 
him  again  to  the  free  enjoyment  of  the  privileges  of  God's 
sanctuary.  His  heart  is  npcm  the  holy  hills  and  the  tabernacles, 
not  upon  his  family-comforts,  his  court-preferments,  or  his 
diversions;  he  could  bear  the  want  of  these,  but  he  is  impatient 
to  see  God's  tabernacles  again ;  nothing  so  amiable  in  his  eyes  as 
those;  thither  he  would  be  brought  back.  In  order  to  this,  he 
prays,  "Send  out  thy  light  and  thy  truth;  let  me  have  this  as  a 
fruit  of  thy  favour,  which  is  light,  and  the  performance  of  thy 
promise,  which  is  truth."  We  need  desire  no  more  to  make  us 
happy,  than  the  good  that  flows  from  God's  favour,  and  is 
included  in  his  promise.  That  mercy,  that  truth,  is  enough,  is 
all ;  and  when  we  see  tbese  in  God's  providences,  we  see  ourselves 
under  a  very  safe  conduct.  Note,  Those  whom  God  leads,  he  leads 
to  his  holy  hill,  and  to  his  tabernacles;  those  therefore  who 
pretend  to  be  led  by  the  Spirit,  and  yet  turn  their  backs  upon 
instituted  ordinances,  certainly  deceive  themselves.  2.  That  God 
by  his  grace  would  bring  him  into  communion  with  himself,  and 
prepare  him  for  the  vision  and  fruition  of  himself  in  the  other  world. 
Some  of  the  Jewish  writers  by  the  light  aiul  truth  here  understand 
Messiah  the  Prince,  and  Rlias  his  forerunner  ;  these  are  come  in 
answer  to  the  prayers  of  the  Old  Testament;  but  we  are  still  to 
pray  for  God's  light  and  truth,  the  Spirit  of  light  and  truth,  who 
supplies  the  want  of  Christ's  bodily  ))resenre,  to  lead  us  into  the 
mystery  of  godliness,  and  to  guide  us  in  the  way  to  heaven. 
Wlien  God  sends  his  light  and  truth  into  our  hearts,  those  will 
Kuidc  us  to  the  upper  world  in  all  our  devotions,  as  well  as  in  all 


our  aims  and  expectations ;  and  iT  we  conscientiously  follow  that 
light  and  that  truth,  they  will  certainly  bring  us  to  the  holy  hill 
above. 

IV.  As  his  Joy,  his  exceeding  Joy.  If  God  guide  him  to  his 
tabernacles,  if  he  restore  him  to  his  former  liberties,  he  knows 
very  well  what  he  has  to  do ;  Theii  will  I  go  unto  the  altar  oj 
God,  I!.  4.  He  will  get  as  near  as  he  can  unto  God,  his  exceeding 
Joy.  Note,  1.  Those  that  come  to  the  tabernacles,  should  come 
to  the  altar;  those  that  come  to  ordinances,  should  qualify 
themselves  to  come,  a)ul  then  come  to  special  ordinances,  to  those 
that  are  most  affecting  and  most  binding.  The  nearer  we  come, 
the  closer  we  cleave,  to  God,  the  belter.  2.  Those  that  come  to 
the  altar  of  God,  must  see  to  it  that  therein  they  come  unto  God, 
and  draw  near  to  him  with  the  heart,  with  a  true  heart:  we 
come  in  vain  to  holy  ordinances,  if  we  do  not  in  them  come  to 
the  holy  God.  3.  Those  that  come  unto  God,  must  come  to  him  as 
their  exceeding  Joy,  not  only  as  their  future  Bliss,  but  as  their 
present  Joy;  and  that  not  a  common,  but  an  exceeding  joy,  far 
exceeding  all  the  joys  of  sense  and  time.  The  phrase,  in  the 
original,  is  very  emphatical — unto  God  the  Gladness  of  my  jny,  or 
of  my  triumph.  Whatever  we  rejoice  or  triumph  in,  God  must 
be  the  Joy  of  it;  all  our  joy  in  it  must  terminate  in  him,  and  must 
pass  through  the  gift  to  the  Giver.  4.  When  we  come  to  God 
as  our  exceeding  Joy,  our  comforts  in  him  must  be  the  matter  of 
our  praises  to  him  as  God,  and  our  God.  Upon  the  harp  will  I 
praise  thee,  O  God  my  God.  David  excelled  at  the  harp; 
(1  Sam.  16. 16, 18.)  and  with  that  in  which  he  excelled  he  would 
))raise  God;  for  God  is  to  be  praised  with  the  best  we  have;  it  is 
fit  he  should,  who  is  the  best. 

V.  As  his  Hope,  his  never-failing  Hope,  f.5.  Here,  as  before, 
David  quarrels  with  himself  for  his  dejections  and  despondencies, 
ruul  owns  he  did  ill  to  yield  to  them,  and  that  he  had  no  reason 
to  do  so;  Why  art  thou  cast  down,  O  my  soul?  He  then  quiets 
himself  in  the  belie\  ing  expectation  he  had  of  giving  glorv  to  (iod  ; 
Hope  in  God,  for  I  shall  yet  praise  him;  and  of  enjoviug  glorv 
with  God,  He  is  the  Health  of  my  countenance,  and  my  God. 
This  is  what  we  cannot  too  much  insist  upon,  for  it  is  what  we 
nmst  live  and  die  by. 


PSALM  XLIV. 

We  are  not  told  either  who  was  the  penman  of  this  psalm,  or  when,  and  upon  tthat 
occasion,  it  was  penned ;  upon  a  melancholy  occaxion,  we  are  sure,  not  so  much 
to  the  penman  himself,  (then  we  could  have  found  occasions  enough  for  it  in 
the  history  of  David  and  his  afflictions,)  hut  to  the  church  of  God  in  general ; 
and  therefore,  if  we  suppose  it  penned  by  David,  yet  we  must  attribute  itpunly 
to  the  spirit  of  prophecy,  and  must  conclude  that  that  spirit  (whatever  he  hinisetj 
had  )  had  in  view  the  captirity  of  Babylon,  or  the  sufferings  of  the  Jewish  church 
under  Antiochus,  or  rather,  the  afflicted  stale  of  the  Christian  chuich  in  its  early 
days,  (to  which  v.  22.  is  applied  by  the  apostle,  Rom.  8.  36.)  and  indeed  in 
all  its  days  oti  earth,  for  it  is  its  determined  lot,  that  it  must  enter  into  ihe 
kinfidom  of  heaven  through  many  tribulations.  And  if  wehnre any gospcl-psahns 
pointing  at  the  pi-irilegcs  and  comforts  of  Christians,  why  should  ice  not  hare 
one  pointing  at  their  trials  and  exej-cises?  It  is  a  psalm  calculated  for  a  doif 
of  fasting  and  humiliation,  upon  occasion  of  some  public  calamity,  either 
pressing  or  tlircatening.  In  it  the  church  is  taught,  I.  To  own  with  thank- 
fulness, to  the  glory  of  God.  the  great  things  God  had  done  for  their  fathers, 
v.\  . .  8.  II.  To  exhibit  a  memorial  of  their  present  calamitous  estate,  r.  9 .  .10. 
///.  To  file  a  protestation  of  their  integrity  and  adherence  to  God,  notwith- 
standing, r.  17.  .22.  11'.  To  lodge  a  petition  at  the  thmne  of  grace  for  succour 
and  relief,  v.  22.  .20.  In  singing  this  psalm,  we  ought  to  give  God  the  praise 
of  what  he  has  formerly  done  for  his  peoiile,  to  represent  our  own  grievances,  or 
sympathize  with  those  parts  of  the  church  that  are  in  distress,  to  engage 
ourselves,  whateter  happens,  to  cleave  to  God  and  duty,  and  then  cheerfully  to 
wait  the  event. 

To  the  chief  nmsician  for  the  sons  of  Korah,  Maschil. 

1.  TTST^E  have  heard  with  otir  ears,  O  God,  our 
W  fathers  have  told  us,  tv/iat  work  thou 
didst  in  their  days,  in  the  times  of  old.  2.  Hoiif 
thou  didst  drive  out  the  heathen  with  thy  hand, 
and  plantedst  them;  /tow  thou  didst  afflict  the 
people,  and  cast  them  out.     .3.  For  they  got  not 


PSALMS,  xirv 

the  land  in  possesMion  by  their  own  sword,  neither 
(lid  their  own  anil  suvetlieni:  l)ut  tliy  ri^iit  liand, 
and  thine  arm,  an<l  the  light  of  thy  couiilenance, 
because  thou  hadst  a  favour  unto  them.  4.  Thou 
art  my  King,  O  God:  command  deliverances  for 
Jacob.  5.  Through  thee  will  we  push  down  our 
enemies:  through  thy  name  will  we  tread  them 
under  that  rise  uji  against  us.  6.  For  I  will  not 
trust  in  my  l)ow,  neither  shall  my  sword  save  me. 
7.  But  thou  hast  saved  us  from  our  enemies,  and 
hast  put  them  to  shame  that  hated  us.  8.  In  Cod 
we  boast  all  the  day  long,  and  praise  thy  name  for 
ever.     Selah. 


Confidence. 


Some  (ibseive,  lliat  most  of  llic  psalms  that  are  entitled  Maschil, 
psalms  of  instruct ioti,  are  sorrowful  psalms;  for  afflictions  give 
instructions,  and  sorrow  of  spirit  opens  the  ear  to  them  ;  li/essed 
is  the.  man  u-hmn  tliov  chastenrst  and  feac/wst. 

In  these  verses,  the  church,  though  now  trampled  upon,  calls  la 
reoiemhrance  the  days  of  her  triumph,  of  her  triumph  in  God,  and 
over  her  enemies.  This  is  very  largely  mentioned  here,  1.  As  an 
aggra\ation  of  the  present  distress.  The  yoke  of  servitude  cannot 
but  lie  very  heavy  on  the  necks  of  those  that  used  to  wear  the 
crown  of  victory;  and  the  tokens  of  God's  displeasure  must  needs 
be  most  grievous  to  those  that  have  been  long  accustomed  to  the 
tokens  oi  his  favour.  2.  As  an  encouragement  to  hope  that  God 
would  yet  turn  again  their  captivity,  and  return  in  raercv  to  them; 
accordingly  he  mixes  prayers  and  comfortable  expectations  with 
his  record  of  former  mercies.     Observe, 

I.  Their  commemoration  of  the  great  things  God  had  formerly 
done  for  them.  In  general ;  (r.l.)  Our  fathers  have  told  us  what 
work  thou  didst  in  their  dai/s.  Observe,  1.  The  many  operations 
of  providence  are  here  spoken  of  as  one  work;  "They  ha\e  told 
us  the  work  which  thou  didst;"  for  there  is  a  wonderful  harmony 
and  uniformity  in  all  that  God  does,  and  the  many  wheels  make 
but  one  wheel;  (Ezek.lO.  13.)  many  works  make  but  one  work. 
2.  It  is  a  debt  which  every  age  owes  to  posterity,  to  kee|)  an 
account  of  God's  works  of  wonder,  and  to  transmit  the  knowledge 
of  them  to  the  next  generation.  Those  that  went  before  us  told 
us  what  God  did  in  their  days,  we  are  bound  to  tell  those  that 
come  after  us  what  he  has  done  in  our  days,  and  let  them  do  the  like 
justice  to  those  that  shall  succeed  them  ;  thus  shall  one  generation 
praise  his  works  to  another :  (145.4.)  Ihe  fathers  to  the  children 
shall  make  known  his  truth,  Isa.  38. 19.  3.  We  must  not  only 
make  mention  of  the  work  God  has  done  in  our  own  days,  but 
must  also  acquaint  ourselves  and  our  children  wilh  what  he  did  in 
the  times  of  old,  long  before  our  own  days;  and  of  this  we  have 
in  the  scripture  a  sure  word  of  history,  as  sure  as  the  word  of 
prophecy.  4.  Children  must  diligently  attend  to  what  their 
parents  tell  them  of  the  wonderful  works  of  God,  and  keep  it  in 
remembrance,  as  that  which  will  be  of  great  use  to  them.  5.  Former 
experiences  of  God's  power  and  goodness  are  strong  supports  to 
faith,  and  powerful  pleas  in  prayer  under  present  calamities. 
Sec  how  Gideon  insists  upon  it,  Judg.6. 13.  Where  he  all  his 
miracles  which  our  fathers  told  us  of?  In  ])articular,  their  fathers 
had  told  them, 

(1.)  How  wonderfidly  God  planted  Israel  in  Canaan  at  first, 
v.2,S.  He  drove  out  the  natives,  to  make  room  for  Israel, 
afflicted  them,  and  cast  them  out,  gave  them  as  dust  to  Israels 
sword,  and  as  driven  stubble  to  their  bow.  The  many  complete 
victories  which  Israel  obtained  over  the  Canaanites,  under  the 
command  of  Joshua,  were  not  to  be  attributed  to  themselves,  nor 
could  they  challenge  the  glory  of  them;  [1.]  They  were  not 
owing  to  their  own  merit,  but  to  Ciod's  favour  and  free  grace;  // 
was  through  the  light  of  thy  countenance,   because  thou  hadst  u 


their  fathers,  Deut.7. 8.  The  less  praise  this  allows  us,  the 
more  comfort  it  administers  to  us,  that  we  may  see  ail  our 
successes  and  enlargements  coming  to  us  from  the  favour  of  God 
and  the  light  of  his  countenance.  [2.]  They  were  not  (jwing  to 
their  own  might,  but  to  (iod's  power  engaged  for  them,  without 
which  all  their  own  efforts  ami  endeavours  had  been  fruitless.  Il 
was  not  by  their  own  sword  that  they  got  the  land  in  |)ossession, 
though  they  ha<l  great  numbers  of  nii(;hty  men;  nor  did  their 
own  arm  save  them  from  being  diiven  back  by  the  Canaanites, 
and  put  to  shame;  but  it  was  Gods  rifflit  In.id  and  his  arm.  He 
fought  for  Israel,  else  they  had  fought  in  vain  ;  it  was  through  him 
'h  t  they  did  valiiiitly  and  victoriouslv.  It  wastio<i  that  planted 
Israel  in  that  good  land,  as  the  careful  husbandman  plants  a  tree, 
from  which  he  promises  himself  fruit.  See  80. 8.  This  is  appli- 
cable to  the  planting  of  the  Christian  church  in  the  world,  by  the 
preaching  of  the  gospel.  Paganism  was  wonderfully  driven  out, 
a-s  the  Canaanites,  not  all  at  once,  hut  by  little  and  jillle,  not  by 
any  human  policy  or  power,  (for  God  chose  to  do  it  by  the  weak 
and  foolish  things  of  the  world,)  but  by  the  wisdom  and  power  of 
God;  Christ  by  his  Spirit  went  forth  conquering  and  to  conquer; 
and  the  remembrance  of  that  is  a  great  support  and  comfort 
to  those  that  sjroan  under  the  yoke  of  antichristian  tyranny;  for 
to  tlic  state  of  the  church  under  the  power  of  the  New  Testament 
Babylon,  some  think,  (and  particularly  the  learned  Amyraldus,) 
the  complaints  in  the  latter  part  of  this  psalm  may  very  fitly  be 
accommodated.  He  that  by  his  power  and  goodness  planted  a 
church  for  himself  in  the  world,  will  certainly  support  it  by  the 
same  power  and  goodness  ;  and  the  gates  of  hell  shall  not  prevail 
against  it. 

(2.)  How  frefpiently  he  had  given  them  success  against  their 
enemies  that  attempted  to  disturb  them  in  the  possession  of  that 
good  land;  (r.7.)  Thou  hast,  many  a  time,  saved  vs  from  our 
enemies,  and  hast  put  to  flight,  and  so  put  to  shame,  them  that 
hated  us;  witness  the  successes  of  the  Judges  against  the  nations 
that  oppressed  Israel.  Many  a  time  have  the  persecutors  of  the 
Christian  church,  and  those  that  hate  it,  been  put  to  shame  by  the 
power  of  trnih,  Acts,  G.  10. 

11.  The  good  use  they  make  of  this  record,  and  had  formerly 
made  of  it,  in  consideration  of  the  great  things  God  had  done  for 
their  fathers  of  old. 

1.  They  had  taken  God  for  their  sovereign  Lord,  had  sworn 
alleai^nce  to  him,  and  put  themselves  under  his  protection; 
(v.  4.)  Thou  art  nig  King,  O  God.  He  speaks  in  the  name  of  the 
church,  as  (74.  12.)  Thou  art  my  King  of  old;  God,  as  a  king, 
has  made  l.iws  for  his  church,  provided  for  the  peace  and  good 
order  of  it,  judged  for  it ;  pleaded  its  cause,  fought  its  battles, 
and  prole<  ted  it  ;  it  is  his  kingdom  in  the  world,  and  ought  to  be 
subject  to  him,  and  to  pay  him  tribute;  or,  the  psalmist  speaks 
for  himself  here;  "L<ir(l,  Thou  art  my  King,  Whither  shall  I  go 
with  my  petitions,  but  to  thee  ?  The  favour  I  ask  is  not  for  myself, 
but  fur  thv  cliurch. '  Note,  It  is  every  one's  duty  to  improve  their 
personal  interest  at  the  throne  of  grace,  for  the  public  welfare  and 
prosjierity  of  the   ))cople  of  God;   as  Moses,   "If  I  have  found 

race  in  thy  sight,  guide  thy  people,"  ENod.33. 13. 

2.  Tliev  had  always  applied  themselves  to  him  by  prayer  foi 
deliverance,  when  at  any  time  they  were  in  distress;  Command 
deliverances  for  Jacolt.  Observe,  ( 1.)  The  enlargedness  of  their 
desiie  ;  they  pray  for  deliverances,  not  one,  but  many,  as  many  as 
thev  had  need  of,  how  many  soever  they  were,  a  series  of  deliver- 
ances, a  deliverance  from  every  danger.  2.  The  strength  of  their 
faith  in  the  power  of  Cil(;d  ;  they  do  not  say.  Work  deliverances,  but. 
Command  them,  which  denotes  his  doing  it  easily  and  instantly; 
5'/^cn/',«Hrf//jsffone;siich  was  the  faith  of  the  centurion, (Matlh. 8. 8.) 
Speak  the  word  only,  and  my  servant  shall  be  healed :  it  denotes 
also  his  doing  it  effectually ;  "  Command  it,  as  one  having  authority, 
whose  command  will  be  obeyed;"  Where  the  xeord  rf  a  king  is, 
there  is  power,  much  more  the  word  of  the  King  of  kings. 

3.  They  had  trusted  and  triumphed  in  him.     -\s  they  owned  it 


favour  to  them.  Not  for  thy  righteousness,  or  the  uprightness  of  thy  was  not  tjieir  own  sword  and  bow  that  had  saved  them,  (v.  3.)  so 
heart,  doth  God  drive  them  out  from  before  thee,  f  Dent.  9.  &, 6.)  i  neither  did  they  trust  to  their  own  sword  or  bow  to  save  them  for 
but  because  God  would   perform  the  oath  which  he  sware  i/nf»  (die  future;  (v. 6.)  "  f  will  not  trust  in  my  how,  nor  in  any  of  my 


PSALMS,  XLIV. 


Complaints. 


niililarv  |)re|)ai;ilions,  as  if  those  would  stand  nie  in  stead  without 
Gu(t  ;  "no,  l/iiouyli  t/ice  uill  we  push  douii  our  enemies ;  (u.S.)  we 
will  iitloiupl  it  in  thv  stic'rigt!i,  relying  onlv  u|)on  that,  and  not 
upon  llie  niiiiibfr  or  valour  of  our  forces;  and,  having  thee  on  our 
side,  we  will  not  doubt  of  success  in  the  attempt.  Throurjh  thy 
name,  1»>  \irlue  of  thy  wisdom  directing  us,  thj  pov^•er  strenglhen- 
ing  us,  ami  working  for  us,  and  thy  i)roniise  securing  success  to 
jis,  we  shall,  we  will,  tread  them  under  that  rise  np  against  us." 

4.  Tliev  had  made  hini  their  Jov  and  Praise;  (i'.8.)  "  In  God 
we  have  /wasted,  in  him  we  do,  and  will  boast,  every  day,  and  all 
the  day  long."  When  their  enemies  boasted  of  their  strength  and 
success,  as  Sennacherib  and  Rabshakeh  hectored  Hezekiah,  they 
owned  ihcy  hud  uotli!)ig  to  boast  of,  in  answer  thereunto,  but  their 
relation  to  God,  and  their  interest  in  him  ;  and  if  he  were  for  them, 
Ihey  could  set  all  the  world  at  defiance.  Let  him  that  glories, 
f/lorji  in  the  Lord,  and  let  that  for  ever  exclude  all  other  boasting. 
Let  those  that  trust  in  God,  make  their  boast  in  him,  for  they 
know  whom  they  have  trusted;  let  them  boast  in  him  all  the  day 
long,  for  it  is  a  subject  that  can  never  be  exhausted.  But  let  them 
withal  praise  his  name  for  ever;  if  they  have  the  comfort  of  his 
name,  let  them  give  unto  him  the  glory  due  to  it. 

9.  But  thou  hast  cast  off,  and  put  us  to  shame; 
and  goest  not  forth  with  our  armies.  10.  Thou 
niakest  us  to  turn  back  from  the  enemy ;  and  they 
which  hate  us  spoil  for  themselves.  11.  Thou  hast 
given  us  like  sheep  (ippoi?ited  ior  meat;  and  hast 
scattered  us  among  the  heathen.  12.  Thou  sellest 
thy  people  for  nought,  and  dost  not  increase  thy 
wealth  by  their  price.  1.3.  Thou  makest  us  a  re- 
proach to  our  neighbours,  a  scorn  and  a  derision 
to  them  that  are  round  about  us.  14.  Thou  makest 
us  a  by-word  among  tlie  heathen,  a  shaking  of  the 
head  among  the  people.  15.  My  confusion  is 
continually  before  me,  and  the  shame  of  my  face 
hath  covered  me,  10.  For  the  voice  of  him  that 
reproacheth  and  blasphemeth ;  by  reason  of  the 
enemy  and  avenger. 

The  people  of  God  here  complain  to  him  of  the  low  and 
afflicted  condition  that  they  were  now  in,  under  the  prevailing 
power  of  their  enemies  and  oppressors,  which  yvas  the  more  grievous 
to  them  because  they  were  now  trampled  upon,  who  had  always 
been  used,  in  their  struggles  with  their  neighbours,  to  win  the 
day  and  get  the  upper  hand,  and  because  those  were  now  tlieir 
oppressors,  whom  they  had  many  a  time  triumphed  over  and  made 
tributaries;  and  especially  because  they  had  boasted  in  their  God, 
w  ith  great  assurance  that  he  would  still  protect  and  prosper  them, 
which  made  the  distress  they  were  in,  and  the  disgrace  they  were 
under,  the  more  shameful.     Let  us  see  what  the  complaint  is. 

I.  That  they  wanted  the  usual  tokens  of  God's  favour  to  them, 
and  presence  with  them ;  {v.  9.)  "  Thoti  hast  cast  off;  thou 
seemest  to  have  cast  us  off,  and  our  cause,  and  to  have  cast  off  thy 
wonterl  care  of  us,  and  concern  for  us,  and  so  hast  put  us  to 
shame,  for  we  boasted  of  the  constancy  and  perpetuity  of  thy 
avour.  Our  armies  go  forth  as  usual,  but  they  are  put  to  flight, 
wc  gain  no  ground,  but  lose  what  we  have  gained,  for  thou  goest 
not  forth  with  them,  for,  if  thou  didst,  which  way  soever  they 
turned,  they  would  prosper ;  but  it  is  quite  contcary."  Note,  God's 
people,  when  they  are  cast  down,  are  tempted  to  think  themselves 
cast  off,  an<l  forsaken  of  God  ;  but  it  is  a  mistake.  Hath  God 
cast  away  his  people?   God  forbid,  Rom.  11.1. 

II.  That  Ihcy  were  jnit  to  the  worst  before  their  enemies  in  the 
field  of  battle  ;  (v.  10.)  Tliou  makest  ns  to  turn  back  from  the  enemy, 
as  Joshua  complained  when  they  met  with  a  repulse  at  Ai ; 
(Josh. 7. 8.)  "We  are  dispirited,  and  have  lost  the  ancient  valour 
of  Israelites;  we  flee,  we  fall,  before  those  that  used  to  flee  and 


fall  before  us;  and  then  thej' that  hate  us  have  the  plunder  of 
our  camp,  and  of  our  country;  they  spoil  for  themselves,  and 
reckon  ail  their  own  that  they  can  lay  their  hands  on.  Attempts 
to  shake  off  the  Babylonish  yoke  have  been  ineffectual,  and  we 
have  rather  lost  ground  by  them." 

III.  That  they  were  doomed  to  the  s\\ord  and  to  captivity; 
(I'.ll.)  "  Thou  hast  given  us  like  sheep  appointed  for  meat.  They 
make  no  more  scruple  of  killing  an  Israelite  than  of  killing  a  sheep ; 
nay,  like  the  butcher,  they  make  a  trade  of  it,  they  take  a  pleasure 
in  it,  as  a  hungry  man  in  his  meat;  and  we  are  led  with  as  much 
ease,  and  as  little  resistance,  as  a  lamb  to  the  slaughter;  many  are 
slain,  and  the  rest  scattered  among  the  heathen,  continually 
insulted  by  their  malice,  or  in  danger  of  being  infected  by  their 
iniquities.'"  They  looked  upon  themselves  as  bought  and  sold, 
and  charged  it  upon  God,  Thou  sellest  thy  people,  when  they 
should  have  charged  it  upon  their  own  sin ;  For  your  iniquities 
have  you  sold  yourselves,  Isa.  50.1.  However,  thus  farwas  right, 
that  they  looked  above  the  instruments  of  their  trouble,  and  kept 
their  eye  upon  God,  as  well  knowing  that  their  worst  enemies 
had  no  power  against  them,  btit  tvhat  ivas  given  them  from  above  ; 
they  own  it  was  God  that  delivered  them  into  the  hands  of  the 
ungodly,  as  that  which  is  sold  is  delivered  to  the  buyer.  Thou 
sellest  them  for  nought,  and  dost  not  increase  in  their  price;  so  it 
may  be  read;  "Th<m  dost  n  it  sell  them  by  auction,  to  those  that 
will  bid  most  for  them,  hut  in  haste,  to  those  that  will  bid  first  for 
them;  anyone  shall  live  them  that  will."  Or,  as  we  read  it. 
Thou  dost  not  increase  ilnj  wealth  by  their  price;  intimating,  that 
they  could  have  suffered  this  contentedly,  if  they  had  been  sure 
that  it  would  have  redounded  to  the  glory  of  God,  and  that  his 
hiterest  might  have  been  some  way  served  by  their  sufferings;  but 
it  was  quite  contrary,  Israels  disgrace  turned  to  God's  dishonour; 
so  that  he  was  so  far  from  being  a  Gainer  in  his  glory  by  the  sale 
of  them,  that  it  should  seem  he  was  greatly  a  Loser  by  it ;  see 
Isa.52.5.  Ezek.36.20. 

IV.  That  they  were  loaded  with  contempt,  and  all  possible 
igniuniny  \^'as  put  upon  them.  In  this  also  they  acknowledge  God, 
"  Thou  makest  us  a  reproach;  thou  bringest  those  calamities  upon 
us  which  occasion  the  reproach,  and  thou  pcrmiltcst  their  virulent 
tongues  to  smite  us."  They  complain,  1.  Tliiit  they  were  ridiculed 
and  bantered,  and  were  looked  upon  as  the  most  contemptible 
peo])le  under  the  sun  ;  their  troubles  were  turned  to  their  reproach, 
and  u|)on  the  account  of  them  they  were  derided.  2.  That  their 
neighbours,  those  about  them,  from  whom  they  could  not  withdraw, 
were  most  abusive  to  them,  u.l3.  3.  That  the  heathen,  the 
people  that  were  strangers  to  the  commonwealth  of  Israel,  and 
aliens  to  the  covenants  of  promise,  made  them  a  by-word, 
an.l  shook  the  head  at  them,  as  triumphing  in  their  fall,  p.  14. 
4.  That  the  reproach  was  constant  and  incessant;  (t>.1.5.)  My 
cojifusion  is  continually  before  me.  The  church  in  general,  the 
psalmist  in  |)articular,  were  continually  teased  and  vexed  wilh  the 
insults  of  the  enemy.  To  those  that  are  going  down,  every  one 
cries,  "  Down  with  them."  5.  That  it  was  very  grievous,  and  in 
a  manner  overwhelmed  him;  The  shame  of  my  face  has  covered 
me.  He  blushed  for  sin,  or  rather  for  the  dishonour  done  to  God, 
and  then  it  was  a  holy  blushing.  6.  That  it  reflected  upon  God 
himself;  the  reproach  which  the  enemy  and  the  avenger  cast 
upon  them,  was  downright  blasphemy  against  God,  v.  16.  and 
2  Kings,  10.  3.  There  w as  therefore  strong  reason  to  believe  that 
God  would  appear  for  them.  As  there  is  no  trouble  more  grievous 
to  a  generous  and  ingenuous  mind  than  reproach  and  calumny, 
so  there  is  none  more  grievous  to  a  holy  gracious  soul  than  blas- 
phemy and  dishonour  done  to  God. 

17.  All  this  is  come  upon  us;  yet  have  we  not 
forgotten  thee,  neither  have  we  dealt  falsely  in 
thy  covenant.  18.  Our  heart  is  not  turned  back, 
neither  have    our  steps   declined    from  thy  way; 

19.  Though  thou  hast  sore  broken  us  in  the  place  of 
dragons,  and  covered  us  with  the  shadow  of  death, 

20.  If  we  have  forgotten  the  name  of  our  God,  or 


PSALMS,  XI, IV,  XLV. 


Distrfiss  and  Confidence. 


stretched  out  our  hands  to  a  strange  sjod ; 
21.  Shall  not  God  search  this  out?  for  he  know- 
eth  the  secrets  of  the  heart.  22.  Yea,  for  thy 
sake  are  we  killed  all  the  day  long ;  we  are 
counted  as  sheep  for  the  slaughter.  23.  Awake, 
why  sieepest  thou,  O  Lord?  Arise,  cast  us  not 
off  for  ever.  24.  Wherefore  liidest  thou  thy  face, 
ftwf/ forgettest  our  affliction  and  our  oppression? 
25.  For  our  soul  is  bowed  down  to  the  dust:  our 
belly  cleaveth  unto  the  earth.  26.  Arise  for  our 
belj),  and  redeem  us  for  thy  mercies'  sake. 

The  people  of  God,  being  greatly  afflicted  and  oppressed,  here 
tpply  themselves  to  him;  whither  else  should  they  go? 

I.  Bv  way  of  appeal,  concerning  their  integrity,  which  he  onlv 
is  an  infallible  Judge  of,  and  which  he  will  certainly  be  the 
l?eward  of. 

Two  things  they  call  God  to  witness  to. 

1.  That  though  they  suffered  these  hard  things,  yet  they  kept 
close  to  God,  and  to  their  duty;  (u.  17.)  "All  Ihis  is  come  vpon 
us,  and  it  is  as  bad  perhaps  as  bad  can  be,  yet  have  tee  nntforgnt/cn 
thee,  neither  cast  off  tlie  thoughts  of  thee,  nor  deserted  the  wor- 
ship of  thee;  for  though  we  cannot  deny  but  tliat  we  have  dealt 
foolishlv,  yet  we  have  not  dealt  foolishly  in  thy  covenant,  so  as  to 
cast  thee  off,  and  take  to  other  gods.  Though  idolaters  were  our 
conquerors,  we  did  not  therefore  entertain  any  more  favourable 
thoughts  of  their  idols  and  idolatries;  though  thou  hast  seemed  to 
forsake  us,  and  withdraw  from  us,  yet  we  have  not  therefore  for- 
saken thee."  The  trouble  they  had  been  long  in  was  very  great; 
"  We  have  been  sore-broken  in  the  place  of  drac/ons.  among  men 
as  fierce,  and  furious,  and  cruel,  as  dragons;  we  have  been  covered 
with  the  shadow  of  death,  we  have  been  under  deep  melancholy, 
and  apprehensive  of  nothing  short  of  death ;  we  have  been  wrap|)e(l 
up  in  obscurity,  and  buried  alive;  and  thou  hast  thus  broken 
us,  thou  hast  thus  covered  us;  (v.  19.)  vet  we  have  not  harboured 
any  hard  thoua;hls  of  lliee,  nor  meditated  a  retreat  from  thy  ser- 
vice ;  though  thou  hast  slain  us,  we  have  continued  to  trust  in  thee; 
our  heart  is  not  turned  hach,  we  have  not  secretly  withdrawn  our 
affections  from  thee,  neither  have  our  stejis,  either  in  our  religious 
worship,  or  in  our  conversation,  declined  from  thy  icay,  (u.  18.) 
the  way  which  thou  hast  appointed  us  to  walk  in."  When  the 
heart  turns  back,  the  ste))swill  soon  decline  ;  for  it  is  the  evil  heart 
of  unbelief  that  inclines  us  to  depart  from  God.  Note,  We  may 
the  better  bear  our  troubles,  how  pressing  soever,  if  in  them  we 
still  hold  fast  our  integrity.  While  our  troubles  do  not  drive  us 
from  our  duty  to  God,  we  should  not  suffer  them  to  drive  us  from 
Bur  comfort  in  God;  for  he  will  not  leave  us,  if  we  do  not  leave 
bim. 

For  the  proof  of  their  intecritv,  they  lake  God's  omniscience  to 
hitness,  which  is  as  much  the  comfort  of  the  upright  in  heart,  as 
it  is  tlie  terror  of  hypocrites;  (r.20,  21.)  "  If  u-e  have  forf/olten 
the  name  of  our  God,  under  pretence  that  he  had  forgotten  us;  or, 
in  our  distress,  have  stretched  nut  our  hands  to  a  strani/e  fjod,  as 
more  likely  to  help  us,  shall  not  God  search  this  out?  Shall  he  not 
know  it  more  fully  and  distinctly,  than  we  know  that  which  we 
have  with  the  greatest  care  and  diligence  searched  out?  Shall  he 
not  judge  it,  and  call  us  to  an  account  for  it?"  Forgetting  God 
was  a  heart  sin,  and  stretching  out  the  hand  to  a  strange  god  was 
ftften  a  secret  sin,  Ezek.  8.  12.  But  heart  sins  and  secret  sins 
are  known  to  God,  and  must  be  reckoned  for;  for  he  knoivs  the 
secrets  of  tlie  heart,  and  therefore  is  an  infallible  Judge  of  the 
words  and  actions. 

2.  That  therefore  they  suffered  these  hard  things,  because  they 
kept  close  to  God  and  to  their  duty;  (v.  22.)  "It  is  for  thy  sake 
that  we  are  killed  all  the  day  long,  because  we  stand  related  to 
thee,  are  called  by  thy  name,  call  upon  thy  name,  and  will  not 
worship  other  gods."  In  this,  the  Spirit  of  prophecy  had  reference 
to  those  who  suffered,  even  unto  death,  for  the  testimony  of  Christ, 
to  whom  it  is  applied,  Rom.  8.  36.     So  many  were  killed,  and  put 


I  to  .such  lingering  deaths,  that  they  were  in  the  killing  all  the  day 
long;  so  universally  was  this  practised,  that,  when  a  man  became 
a  Christi.in,  he  reckoned  himself  as  a  sheep  appointed  for  the 
slaughter. 

II.  By  '^vay  of  petition,  with  refererce  to  their  prrsent  distress, 
iliat  God  would,  in  his  own  due  time,  work  deliverance  for  them. 
Their  re<iuost  is  very  imporlunate,  Anake,  arise,  ».  23.  Arise  for 
our  help,  redeem  vs :  (r.  2G.)  come  speedily  and  powerfidly  to  our 
relief,  tsO,  2.  Stir  up  thy  strength,  and  come  and  save  ws.  They 
com|)hiined,  (ii.l2.)  that  God  had  sold  them;  here  they  pray, 
(r.  26.)  that  God  would  redeem  them,  for  there  is  no  appealing 
from  God,  but  by  a|)pealing  to  him;  if  he  sell  us,  it  is  not  any  one 
else  that  can  redeem  us;  the  same  hand  that  tears,  must  heal,  that 
smites,  must  bind  up,  Hos.  6. 1.  They  complained,  {(3.9.)  Thou 
hast  cast  us  off;  but  here  they  pray,  (t>.23.)  "  Cast  us  not  off  foi 
ever ;  let  us  not  be  fin^-lly  forsaken  of  God."  The  expostulations) 
are  verv  moving;  Why  sieepest  thou?  «.  23.  He  that  keeps 
Israel  neither  slumbers  nor  sleeps;  but,  when  he  does  not 
immediately  appear  for  the  deliverance  of  his  people,  they  are 
templed  to  think  he  sleeps.  The  expression  is  figurative,  ai 
(78.  G.j.)  Then  the  Lord  uicahed  as  one  out  of  sleep ;  but  it  was 
applicable  to  Christ  in  the  letter;  (Matth.  8.  24.)  he  was  asleep 
«  hen  bis  disciples  were  in  a  storm,  and  they  awoke  him,  saying, 
Lord,  save  us,  we  perish.  "  Wherefore  hidcst  thou  thy  face,  that 
wc  may  not  see  tliee  and  the  light  of  thy  countenance?"  Or, 
"that  thou  mayest  not  see  us  and  our  distresses?  Thou  forgettest 
our  affliction  and  our  oppression,  for  it  still  continues,  and  we  see 
no  way  open  for  our  deliverance." 

And  lastli/,  The  ])leas  are  very  proper;  not  their  own  merit 
and  righteousness,  though  they  had  the  testimony  of  their  con- 
sciences concerning  their  integrity,  but  they  plead  the  poor 
sinner's  pleas.  1.  Their  own  misery,  which  made  them  the  proper 
objects  of  the  divine  compassion;  (i>.  25.)  "  Our  soul  is  I/owed 
down  to  the  dust,  under  prevailing  grief  and  fear;  we  are  become 
as  creeping  things,  the  most  despicable  animals,  our  belly  cleaves 
unto  the  earth,  we  cannot  lift  up  ourselves,  neither  revive  our  own 
droo|iing  spirits,  nor  recover  ourselves  out  of  our  low  and  sad  con- 
dition, and  we  lie  exposed  to  be  trodden  on  by  every  insulting  foe." 
2.  God's  mercy;  "O  redeem  us  for  thy  mercy-sake ;  we  depend 
upon  the  goodness  of  thy  nature,  which  is  the  glory  of  thy  name, 
(Exod.34.G.)  and  upon  those  sure  mercies  of  David,  which  are 
conveyed  by  the  covenant  to  all  his  spiritual  seed." 

PSALM  XLV. 

This  psalm  is  an  illiistrioiis  pr.ojihccy  of  Messiiih  the  Prince:  it  is  all  orer  gospel, 
anil  points  at  him  only,  as  <i  ISriile:;room  rspoii>iin(;  the  churcli  to  himself,  and  aa 
a  liinc;  ruling  in  it,  anil  rnlini^fiir  it.  It  is  probabk  that  our  Saviour  has  refer- 
ence to  tliis  psalm  ichcn  he  compares  the  hiiif^dom  of  hearen,  more  than  once,  to 
a  nuptial  snlemnitij,  the  solemnittj  of  a  royal  imptial,  Mattli.  22.  2.-25.  1.  We 
hare  no  reason  to  think  it  has  any  reference  to  Solomon's  marriage  u-ith 
Pharaoh's  daufihler ;  if  I  thmifflit  it  had  reference  to  any  other  than  the  mystical 
tnarrieige  beticecnChri.'^f  and  hischureli,  lu-nuld  rather  apply  it  to  some  of  David's 
marriages,  because  he  teas  a  man  nf  tr„r,  such  none  as  the  bridegroom  lure  is 
described  to  be,  ti-hich  S::lianon  u-as  not.  But  I  take  it  to  be  purely  and  only 
meant  of  Jesus  Christ ;  of  him  speaks  the  prophet  this, of  him  and  of  no  other  man; 
and  to  him  (r.  0,7.)  it  is  applied  in  the  New  Teslament,  (Heh.  1.8.)  nor  can  it 
be  understood  of  any  other.  The  preface  speaks  the  excellency  of  the  song-,  c.  1. 
Thepsaim  speaks,  I.  Of  the  nnjal  liridegroom,  who  is  Christ.  1.  The  transcen- 
dent excellency  «f  his  pi  rson .  v  .2.  2.  Thegloryofhisrictories,v.3.  .5.  Z.Tht 
righteousness  of  his  government,  v.  C,  7.  4.  The  splendour  of  his  court,  r.  8, 9. 
//.  Of  the  roipil  bride,  vhich  is  the  church.  1.  Her  consent  gained,  r.  10,  II. 
2.  The  nuptials  solemnized,  V.  12..  15.  3.  The  issue  if  this  marriage,  v.  16,  17. 
In  singing  this  psalm,  our  hearts  must  be  filled  icith  high  thoughts  of  Christ, 
uith  an  entire  submission  to,  and  satisfaction  in,  his  government,  and  icith  as 
earnest  desire  of  the  enlarging  and  perpetuating  of  his  church  in  the  uorld. 

To  the  chief  musician  upon  Shoshannim,  for  the  sons  of  Korah, 
Maschil.     A  song  of  loves. 

1.  I^/TY  heart  is  inditing  a  good  matter:  I  speak 
.JV A  of  the  things  which  I  have  made  touching 

the  king:  my  tongue  is  the  pen  of  a  ready  writer. 

2.  Thou  art  fairer  than  the  children  of  men:  grace 


PSALMS,  XLV. 


Predictions. 


is  poured  into  thy  lips :  therefore  God  hath  blessed 
thee  for  ever.  S.Cirtl  thy  sword  upon  f/t_y  thigh, 
O  7nost  nii.t;hty,  with  thy  glory  and   thy  majesty. 

4.  And  in  thy  majesty  ride  prosperously,  because 
of  truth  and  meekness  niid  righteousness;  and 
tiiy  right  hand  shall  teach  thee  terrible  things. 

5.  Tiiine  arrows  are  sharp  in  the  heart  of  the 
king's  enemies;  ivherebi/ the  peoplefall under  thee. 

Some  make  ShoshaHiiim,  in  llie  title,  to  signify  an  instrument 
of  six  strings;  others  take  it  in  its  primitive  signification  for  lilies 
or  roses,  which,  prohaliiy,  were  strewed,  witli  other  flowers,  at 
nuptial  solemnities;  and  tlieii  it  is  easily  applicable  to  Christ, 
who  calls  himself  the  Rose  of  Sharon,  and  the  Lily  of  the  valltes. 
Cant.  2. 1.  It  is  a  song  of  loves,  concerning  the  holy  love  that  is 
between  Christ  and  his  church.  It  is  a  sonff  of  the  well-beloved, 
the  virgins,  the  companions  of  the  bride,  {v.  14.)  prepared  to  be 
.sung  by  them;  the  virgin  company,  that  attend  the  Lamb  on 
mount  Zion,  are  said  to  simf  a  new  sone/,  Rev.  14.  3,  4. 

The  preface  (I'.l.)  speaks,  1.  The  dignity  of  the  subject.  It  is 
a  good  matter,  and  it  is  pity  that  such  a  moving  art  as  poetry 
should  e\er  be  employed  about  a  bad  matter.  It  is  touching  the 
King,  King  Jesus,  an<l  his  kingdom  and  government.  Note, 
Those  that  speak  of  Christ,  speak  of  a  good  matter,  no  subject  so 
noi)le,  so  copious,  so  fruitful,  so  profitable,  and  so  well-becoming 
us;  it  is  a  shame  that  this  good  matter  is  not  more  the  matter  of 
our  discourse.  2.  The  excellency  of  the  management;  this  song 
was  a  confession  with  the  mouth,  of  faith  in  the  heart,  concerning 
ChrisI  and  his  church.  fl.)The  matter  was  well  digested,  as  it 
ivcll  deserved;  M\f  heart  is  inditing  it;  which,  perhaps,  is  meant 
of  that  Spirit  of  jirophecy  that  dictated  the  psalm  to  David;  that 
Spirit  of  Christ  which  was  in  the  prophets,  1  Pet.  1.11.  But  it 
is  applical)Ie  to  his  devout  meditations  and  affections  in  his  heart, 
out  of  the  abundance  of  which  his  mouth  spake.  Things  con- 
cerninir  Christ  ought  to  be  thought  of  by  us  with  all  possible 
seriousness,  with  fixedness  of  thought,  and  a  fire  of  holy  love ; 
especially  when  we  are  to  speak  of  those  things.  We  theii  speak 
best  of  Christ  and  divine  things,  v»hen  we  speak,  from  the  heart, 
that  which  has  warmed  and  affected  us;  and  we  should  never  be 
rash  in  speaking  of  the  things  of  Christ,  but  weigh  well  beforehand 
what  we  have  to  say,  lest  we  speak  amiss.  See  Eccl.  5.  2.  (2.)  It 
was  well  expressed;  I  will  speak  of  the  things  which  I  have  made. 
He  would  express  himself,  [1.]  With  all  possible  clearness,  as  one 
(hat  did  himself  understand,  and  was  affected  wilh,  the  things  he 
spake  of.  Not,  "  I  will  speak  the  things  I  have  heard  from  others," 
that  is  speaking  by  rote;  but,  "the  things  which  I  have  m\self 
studied."  Note,  What  God  has  wrought  Vn  our  souls,  as  well  as 
what  he  has  wrought  /or  them,  we  must  declare  to  others,  6G.  16. 
[2.]  With  all  possible  cheerfulness,  freedom,  and  fluencv;  "My 
tongue  is  as  the  pen  of  a  ready  writer,  guided  by  my  heart  in 
every  word,  as  the  pen'is  by  lliehand."  We  call  the  prophets  the 
penmen  of  scripture,  whereas  really  they  were  but  the  pen.  The 
tongue  of  the  mo.st  subtle  disputant,  and  the  most  eloquent  orator, 
is  but  the  pen  with  which  God  writes  what  lie  pleases.  Why 
should  we  quarrel  wilh  the  pen,  if  bitter  things  be  written  against 
us;  or  idolize  the  pen,  if  it  write  in  our  favour?  David  not  oniv 
(spake  what  he  Ihouoht  of  Christ,  but  wrote  it,  that  it  might  spreaci 
the  further,  and  last  the  longer.  His  tongue  \vas  as  the  pen  fff  a 
ready  writer,  that  lets  nothing  slip.  When  the  heart  is  inditino- 
a  good  mailer,  it  is  pity  but  the  tongue  should  be  as  the  pen  of  a 
ready  writer,  to  l(a\ e  it  upon  record. 

In  these  verses,  the  Lord  Jesus  is  represented, 

I.  As  most  beautiful  and  amiable  in  himself.'  It  is  a  marriage 
song;  and  therefore  the  transcendent  excellencies  of  Christ  are 
represented  by  the  beauty  of  the  royal  Bridegroom  ;  {v.  2.)  Thou  art 
fairer  than  the  children  of  men,  than  any  of  them'.  He  proposed 
(y.  1.)  to  speak  o/ the  King,  but  immediately  directs  his  speech  to 
him.  They  that  have  an  admiration  and  affection  for  Christ,  love 
to  go  to  hira  and  tell  him  so.     Thus  we  muat  profess  our  failh 


that  we  see  his  beauty,  and  our  love,  that  we  are  pleased  with  it; 
Thou  art  fair,  thou  art  fairer  than  the  children  of  men.  Note, 
Jesus  Christ  is  in  himself,  and  in  the  eves  of  all  believers,  more 
amiable  and  lovely  than  the  children  of  men.  The  beauties  of  the 
Lord  Jesus,  as  God,  as  Mediator,  far  surpass  those  of  human  nature 
in  general,  and  those  which  the  most  amiable  and  excellent  of  the 
children  of  men  arc  endowed  with;  there  is  more  in  Christ  to 
engage  ourlove,  than  there  isorcan  be  inaiiycreature.  OurBeloved 
is  more  than  another  beloved.  The  beauties  of  this  lower  world, 
and  its  charms,  are  in  danger  of  drawing  away  our  hearts  from 
Christ,  and  therefore  we  are  concerned  to  understand  how  much 
he  excels  them  all,  and  how  much  more  worthy  he  is  of  our  love. 

II.  As  the  great  Favourite  of  heaven.  He  is  fairer  than  the 
children  of  men,  for  God  has  done  more  for  him  than  for  anv  of 
the  children  of  men,  and  all  his  kindness  to  the  children  of  men  is 
for  his  sake,  and  passes  through  his  hands,  through  his  mouth. 
1 .  He  has  grace,  and  he  has  it  for  us ;  grace  is  poured  into  thy  lips. 
By  his  word,  his  promise,  his  gospel,  the  good  will  of  God  is  made 
known  to  us,  and  the  good  work  of  God  is  begun  and  carried  on  in 
us.  He  received  all  grace  from  God,  all  the  endowments  that 
were  requisite  to  qualify  him  for  his  work  and  office  as  Mediator, 
that  from  his  fulness  we  might  receive,  John,  1.  16.  It  was  not 
only  poured  into  his  heart,  for  his  own  strength  and  encourage- 
ment, but  |)oured  into  his  lips,  that  by  the  words  of  his  mouth  in 
general,  and  the  kisses  of  his  mouth  to  particular  believers,  he 
might  communicate  both  holiness  and  comfort.  From  this  grace, 
poured  into  his  lips,  proceeded  those  gracious  words  which  all 
admired,  Luke,  4.  22.  The  gospel  of  grace  is  poured  into  his  lips, 
for  it  began  to  be  spoken  by  the  Lord,  and  from  him  we  receive  it, 
he  has  the  words  of  eternal  life.  The  spirit  of  prophecy  is  put  into 
thy  lips;  so  the  Chaldee.  2.  He  has  the  blessing,  and  he  has  it 
for  us.  "Therefore,  because  thou  art  the  great  Trustee  of  divine 
grace,  for  the  use  and  benefit  of  the  children  of  men,  therefore 
God  has  blessed  thee  for  ever,  has  made  thee  an  everlasting 
Blessing,  so  as  that  in  thee  all  the  nations  of  the  earth  shall  be 
blessed."  Where  God  gives  his  grace,  he  will  give  his  blessing; 
we  are  blessed  wilh  spiritual  blessings  in  Christ  Jesus,  Eph.  1.  3. 

III.  As  victorious  over  all  his  enemies.  The  roval  Bridegroom 
is  a  man  of  war,  and  his  nuptials  do  not  excuse  him  from  the  field 
of  battle,  (as  was  allowed  by  the  law,  Deut.24. 5.)  nay,  they 
bring  him  to  the  field  of  battle,  for  he  is  to  rescue  his  spouse 
by  dint  of  sword  out  of  her  captivity ;  to  conquer  her,  and  to 
conquer  for  her,  and  then  to  marry  her.     Now  we  have  here, 

1.  His  preparations  for  war ;  (u.  3.)  Gird  thy  stiord  vpon  thy 
thigh,  O  most  Mighty.  The  word  of  God  is  the  sword  of  the 
Spirit;  by  the  promises  of  that  word,  and  the  grace  contained  in 
those  promises,  souls  are  made  willing  to  submit  to  Jesus  Christ, 
and  become  his  loyal  subjects;  by  the  threatenings  of  that  word, 
and  the  judgments  executed  according  to  them,  those  that  stand  it 
out  against  Christ,  will,  in  due  time,  be  brought  down  and  ruined. 
By  the  gospel  of  Christ  many  Jews  and  Gentiles  were  converted, 
and,  at  length,  the  Jewish  nation  was  destroyed,  according  to  the 
predictions  of  it,  for  their  implacable  enmitv  to  it;  and  paganism 
was  quite  abolished.  The  sword  here  girt  on  Christ's  thigh,  is  the 
same  which  is  said  to  proceed  out  of  his  mouth,  Rev.  19.  lo. 
When  the  gospel  was  sent  forth  to  be  preached  lo  all  nations, 
then  our  Redeemer  girded  his  sword  vpon  his  thigh. 

2.  His  expedition  to  this  holy  war;  He  goes  forth  with  his  glory 
and  his  majesty,  as  a  great  king  takes  the  field  with  abundai'.cc  of 
pomj>  and  magnijicence;  his  sword,  his  glory,  and  majesty.  In 
ills  gospel  he  appears  transcendently  great  and  excellent,  bright 
and  blessed,  in  the  honour  and  majesty  which  the  Father  has  laid 
upon  him.  Christ,  both  in  his  person  and  in  his  gos))el,  had 
nothing  of  external  glory  or  majesty,  nothing  to  charm  men,  for  he 
had  no  form  nor  comeliness,  nothing  to  awe  men,  for  he  took 
vpon  him  the  form  of  a  servant ;  it  was  all  spiritual  glory,  spiritual 
majesty.  There  is  so  much  grace,  and  therefore  glory,  in  that  word, 
He  that  believes  shall  be  saved;  so  much  terror,  and  therefore 
majesty,  in  that  word,  //'■  that  believes  not,  shall  be  damned;  that  we 
niav  well  .say,  in  the  chariot  of  (hat  gospel,  which  these  words  are 
the"  sum  of,  the  Redeemer  rides  forth  in  glory  and  majesty.  In  thy 


PSALMS,  XLV. 


Predictions 


tnajesty  ride  prosperously,  r.  4.  Prosper  thou;  ride  thou;  this 
sptaks  (lie  promise  of  his  Father,  that  he  sliould  prosper  accord- 
ing to  the  (/nod  pleasure  oj  the  Lord;  tliat  lie  sliould  divide  the 
spoil  with  the  strong,  in  recompence  of  his  siifferin^;s.  Those 
caniKit  hut  prosper  to  whom  God  says,  Prosper,  Isa.  52.10.  .12. 
And  it  denotes  the  good  wisiies  of  his  friends,  praying  that  he 
may  pros.per  in  the  conversion  of  souls  to  him,  and  the  destruction 
of  all  the  j)o«ers  of  darkness  that  rehel  against  him:  Thy 
kingdom  cn-me ;  Go  on  and  prosper. 

3.  The  glorious  cause  in  which  he  is  engaged;  because  of  truth, 
and  meekness,  and  righteousness,  which  were,  in  a  manner,  sunk 
and  lost  among  men,  and  which  Christ  came  to  retrieve  and  rescue. 
(l.)Tlie  gospel  itself  is  truth,  meekness,  and  righteousness,  it 
commands  by  the  power  of  truth  and  righteousness;  for  Cliris- 
tianily  has  these,  inconteslahly,  on  its  side,  and  jet  it  is  to  be  pro- 
moted by  meekness  and  gentleness,  1  Cor.  4. 12,  13.  2  Tim.  2. 25. 
( 2.)  Christ  appears  in  it,  in  his  truth,  meeknesf,  and  righteousness, 
and  these  are  his  glory  and  majesty,  and  because  of  these  he  shall 
|irosper.  Men  are  brought  to  believe  on  him  because  he  is  true, 
to  Iciirn  of  hini  because  he  is  meek;  (Matlh.  11.  29.)  the  gentle- 
ness of  Christ  is  of  mighty  force,  2  Cor.  10.  1.  Men  are  brought 
to  sufjniit  to  iiim  because  he  is  righteous,  and  rules  with  equity. 
(3.)  'iiie  gosjici,  as  far  as  it  prevails  with  men,  sets  up  in  their 
lie,! its  ri-ulii,  rrieehness,  and  righteousness,  rectifies  their  mistakes 
by  the  iiglit  nl  truth,  controuls  their  passions  by  the  power  of 
nieckurs?.,  aim  governs  their  hearts  and  lives  by  the  laws  of 
rightcoa3^lc^ss.  Christ  came,  by  setting  up  his  kingdom  among 
men,  to  iwstore  those  glories  to  a  degenerate  world,  and  to 
maintain  <ne  cniise  of  those  Just  and  rightful  rulers  under  him, 
that  by  ciTOi-,  n.-alice,  and  iniquity,  had  been  deposed. 

4.  Tlie  success  of  his  expedition ;  "  Thy  right  hand  shall  teach 
thee  terrible  rnings;  thou  shalt  experience  a  wonderful  divine  power 
going  along  witn  thy  gospel,  to  make  it  victorious;  and  the  effects 
of  it  will  lie  ternole  things."  (1.)  In  order  to  the  conversion  and 
reduction  of  souis  to  him,  there  are  terrible  things  to  be  done;  the 
heart  must  be  pricked,  conscience  must  be  startled,  and  the  terrors 
of  the  Lord  nnist  make  way  for  his  consolations;  this  is  done  by 
the  right  hand  of  Christ.  The  Comforter  shall  continue,  John,  16. 8. 
(2.)  In  the  conquest  of  the  gates  of  hell,  and  its  supporters,  in  the 
destruction  of  Judaism  and  Paganism,  terrible  things  will  be  done, 
which  will  make  7nen's  hearts  fail  them  for  fear,  (Luke,  21.  26.) 
and  great  men  and  chief  captains  call  to  the  rocks  and  moiuitains 
to  fall  on  them.  Rev.  6. 15.  The  next  verse  describes  these  terri- 
ble things ;  (v.  5.)  Thine  arrows  are  sharp  in  the  heart  of  the  king's 
enemies.  [  1.]  Those  that  were  by  nature  enemies  are  thus  wounded, 
in  order  to  their  being  reduced  and  reconciled.  Convictions  are 
like  the  arrows  of  the  bow,  which  are  sharp  in  the  heart  on  which 
tliey  fasten,  and  bring  people  to  fall  under  Christ,  in  subjection 
to  his  laws  and  government.  They  that  thus  fall  on  this  stone 
slsall  be  broken,  Matth.21.44.  [2.]  Those  that  persist  in  their 
enmity  are  thus  wounded,  in  order  to  their  being  ruined.  The 
arrows  of  God's  terrors  are  sharp  in  their  hearts,  whereby  they 
shall  fall  under  him,  so  as  to  be  made  his  footstool,  110.  1.  Those 
that  would  not  have  him  to  reign  over  them  shall  be  brought  forth 
and  slain  before  him ;  ( Luke,  19.  27.)  those  that  would  not  submit 
to  his  golden  sceptre  shall  be  broken  to  pieces  by  his  iron  rod. 

G.  Thy  throne,  O  God,  is  for  ever  and  ever: 
llie  sceptre  of  thy  king:dom  is  a  right  sceptre. 
7.  Thou  lovest  righteousness,  and  hatest  wicked- 
ness :  therefore  God,  thy  God,  hath  anointed  thee 
with  the  oil  of  gladness  above  thy  fellows.  8.  All 
thy  garments  smell  of  myrrh,  and  aloes,  and 
cassia,  out  of  the  ivory  palaces,  whereby  they 
have  made  thee  glad.  9.  Kings'  daughters  were 
among  thy  honourable  women:  upon  thy  right 
hand  did  stand  the  queen  in  gold  of  Ophir. 

We  have  here  the  royal  Bridegroom  filling  his  throne  with 
judgment,  and  keeping  his  court  y\ith  splendour. 

VOL.  u.  87 


L  He  here  fills  his  throne  with  judgment.  It  is  God  the  Father 
that  says  to  the  Son  here.  Thy  throne,  O  God,  is  for  ever  and 
ever;  as  a])pcars  Ileb.  l.ff.O.  where  this  is  quoted  to  prove  thai 
lie  is  God,  and  has  a  more  excellent  name  than  the  angels.  Th« 
Mediator  is  God,  else  he  had  neither  been  able  to  do  the 
Mediator's  work,  nor  fit  to  wear  the  Mediator's  crown.  Concern- 
ing his  government,  observe, 

1.  The  eternity  of  it;  it  is  for  ever  and  ever.  It  shall  continue 
on  earth  throughout  all  the  ages  of  time,  in  despite  of  all  the 
opposition  of  the  gates  of  hell;  and,  in  the  blessed  fruits  and  con- 
sequences of  it,  it  shall  last  as  long  as  the  days  of  heaven,  and  run 
parallel  with  the  line  of  eternity  itself.  Perhajis,  even  then  the 
glory  of  the  Redeemer,  and  the  blessedness  of  the  redeemed, 
shall  be  in  a  continual  infinite  progression ;  for  it  is  promised, 
that  not  only  of  his  govcnment,  but  of  the  increase  of  his  govern- 
ment  and  peace,  there  shall  be  no  end;  ( Isa.  9.  7.)  even  then  when 
the  kingdom  shall  be  delivered  vp  to  God,  even  the  Father, 
(1  Cor.  15.  24.)  the  throne  of  the  Redeemer  will  continue. 

2.  The  equity  of  it;  The  sceptre  (f  thy  kingdom,  the  administra- 
tion of  thy  government  is  riglit,  exactly  according  to  the  eternal 
counsel  and  will  of  God,  which  is  the  eternal  rule  and  reason  of 
good  and  evil.  Whatever  Christ  does,  he  does  none  of  his  sub- 
jects any  wrong,  but  rights  those  that  do  suffer  wrong;  He  loves 
righteousness  and  hates  tvickedness,  v.  7.  He  himself  loves  to  do 
righteousness,  and  hates  to  do  wickedness:  and  he  loves  those 
that  do  righteousness,  and  hates  those  that  do  wickedness:  by 
the  holiness  of  his  life,  the  merit  of  his  deatli,  and  the  great 
design  of  his  gospel,  he  has  made  it  to  appear  that  he  loves 
righteousness,  (for,  by  his  example,  his  satisfaction,  and  his 
precepts,  he  has  brought  in  an  everlnsting  righteousness,)  and 
that  he  hates  wickedness,  for  never  did  God's  hatred  of  sin  appear 
so  as  it  did  in  the  sufferings  of  Christ. 

3.  The  establishment  and  elevation  of  it ;  Therefore  God,  even  thy 
God,  (Christ,  as  Mediator,  called  God  his  God,  (John,  20.  17.)  as 
commissioned  by  him,  and  the  Head  of  those  that  arc  taken  into 
covenant  with  him,)  he  has  anointed  thee  with  the  oil  of  gladness; 
therefore,  that  is,  (l.)"In  order  to  this  righteous  government  of 
thine,  God  has  given  thee  his  Spirit,  that  divine  unction,  to  qualify 
thee  for  thine  undertaking,"  Isa.  61. 1.  The  Spirit  of  the  Lord  is 
vpon  me,  becattse  he  has  anointed  me.  What  God  called  him  to, 
he  fitted  him  for,  Isa.  11.  2.  The  Spirit  is  called  the  oil  of  gladness, 
because  of  the  delight  wherewith  Christ  was  filled,  in  carrying  on 
his  undertaking.     He  was  anointed  with  the  Spirit  above  all  his 

fellotcs,  above  all  those  that  were  anointed,  w  hether  jiriests  or  kings. 
(2.)  "  In  recompense  of  what  thou  hast  done  and  suffered  for  the 
advancement  of  righteousness,  and  the  destruction  of  sin,  God  has 
anointed  thee  with  the  oil  of  gladness,  has  brought  thee  to  all 
the  honours  and  all  the  joys  of  thine  exalted  state;"  because  he 
humbled  himself,  God  has  highly  exalted  him,  Phil.  2.  8,  9.  His 
anointing  him,  denotes  the  power  and  glory  to  which  he  is  exalted  ; 
he  is  invested  in  all  the  dignities  and  authorities  of  the  Messiah ; 
and  his  anointing  him  with  the  oil  of  gladness,  denotes  the  joy  that 
was  set  before  him,  (so  his  exaltation  is  expressed,  Heb.  12.  2.) 
both  in  the  light  of  his  Father's  countenance,  (Ads,  2.28.)  and 
in  the  success  of  his  undertaking,  which  he  shall  sec,  and  be 
satisfied,  Isa.  53. 11.  This  he  is  anointed  with  above  all  his 
fellows,  above  all  believers,  who  are  his  brethren,  and  who  partake 
of  the  anointing;  they  by  measure,  he  without  measure.  But 
the  apostle  brings  it,  to  |)rove  his  pre-eminence  above  the  angels, 
Heb.  1.4, 9.  The  salvation  of  sinners  is  the  joy  of  angels, 
(Luke,  15. 10.)  but  much  more  of  the  Son. 

II.  He  keeps  his  court  w  itb  splendour  and  magnificence. 

1.  His  robes  of  state,  wherein  he  appears,  are  taken  notice  of, 
not  for  their  pomp,  which  might  strike  an  awe  upon  the  spectator, 
but  their  i)leasantness,  and  the  gratefulness  of  the  odours  wiWi 
which  they  were  perfumed  ;  (v.  8.)  They  smell  of  myrrh,  aloes,  and 
cassia ;  of  these  was  compounded  the  oil  of  gladness,  with  which 
he  and  his  garments  were  anointed:  these  were  some  of  the 
ingredients  of  the  holy  anointing  oil  which  God  appointed,  the 
like  to  which  was  not  to  be  made  up  for  any  common  use, 
(Exod.  30.  23,  24.)  which  was  typical  of  the  uncUou  of  the  Spirit, 


PSALMS.  XLV. 


Predictions. 


Irhich  Christ,  llie  great  Iligli-Pritsl  of  our  profession,  received, 
Inrl  to  which  llierrfoie  (here  seems  here  to  be  a  reference.  It  is 
(he  suvoiir  of  those  good  ointments,  his  graces  and  comforts,  that 
draw  souls  to  liini,  (Cant.  1.  3,  4.)  and  makes  liini  precious  to 
believers,  1  Pet.  2.  7. 

2.  His  royal  palaces  are  said  to  be  icori/  ones,  such  as  were  then 
reckoned  most  magnificent.  We  read  of  an  ivory  house  that  Ahab 
mane,  1  Kings,  "i'i.  39.  The  mansions  of  light  above  are  the 
ivorv  palaces,  whence  all  the  joys  both  of  Christ  and  believers 
come,  and  where  they  w ill  be  for  ever  in  perfection  ;  for  by  them 
he  is  made  glad,  and  all  that  are  his  with  him;  for  they  shall 
tnler  into  the  joy  of  their  Loi'd. 

3.  The  beauties  of  his  court  shine  very  bright.  In  puolic 
8j)pearances  at  court,  when  the  pomp  of  it  is  shewed,  nothing 
is  su))posed  to  contribute  so  much  to  it  as  the  splendour  of  the 
hidies,  which  is  alluded  to  here,  v.  9. 

{  1.)  Particular  believers  are  here  compared  to  the  ladies  at 
fourt,  richly  dressed  in  honour  of  the  sovereign;  Kings  daugliters 
are  among  thy  honourable  women,  whose  looks  and  mien,  and 
ornaments,  we  may  suppose,  by  the  height  of  their  extraction,  to 
excel  all  others.  All  true  believers  are  born  from  above;  they  are 
the  children  of  the  King  of  kings,  these  attend  the  throne  of  the 
Lord  Jesus  daily  witli  their  prayers  and  praises,  which  is  really 
their  honour,  and  he  is  pleased  to  reckon  it  his.  The  numbering 
of  kings'  daughters  among  his  honourable  women,  or  maids  of 
honour,  intimates  that  the  kings,  whose  daughters  they  were, 
should  be  tributaries  to  him,  and  dependents  on  him,  and  would 
therefore  think  it  a  preferment  to  their  daughters  to  attend  him. 

(2.)  The  church  in  general,  constituted  of  these  particular  be- 
lievers, is  here  compared  to  tlie  (pieen  herself;  the  queen-consort, 
whom,  by  an  everlasting  covenant,  he  hath  betrothed  to  himself; 
the  stands  at  his  right  hand,  near  to  him,  and  receiving  honour  from 
dim,  in  the  richest  array,  in  gold  of  Ophir,  in  robes  woven  with 
gold  thread,  or  with  a  gold  cliain,  and  other  ornaments  of  gold. 
This  is  the  bride,  the  Lamb's  uife,  whose  graces,  which  are  her 
ornaments,  are  compared  io f i}iclinen,clean and  tchite,{]ie\, 19 Ai.) 
for  their  purity;  here  to  gold  of  Ophir,  for  their  costliness;  for 
as  we  owe  our  redemption,  so  we  owe  our  adorning,  not  to 
corruptible  things,  but  to  the  precious  blood  of  the  Son  of  God. 

10.  Heai'ken,  O  daui^hter,  and  consider,  and 
incline  thine  ear;  forget  also  thine  own  people, 
and  thy  father's  house;  11.  So  shall  the  king- 
greatly  desire  thy  beauty :  for  he  is  thy  Lord :  and 
\vorsiiip  thou  him.  12.  And  the  daughter  of  Tyre 
s/iall  be  there  with  a  gift;  even  the  rich  among  the 
people  shall  entreat  thy  favour.  13.  The  kitig's 
(laughter  is  all  glorious  within:  her  clothing  is  of 
wrought  gold.  14.  She  shall  be  brought  unto  the 
king  in  raiment  of  needle-work:  the  virgins  her 
companions  that  follow  her  shall  be  brought  unto 
(hee.  15.  With  gladness  and  rejoicing  shall  they 
be  brought:  they  shall  enter  into  the  king's 
palace.  1(5.  Instead  of  thy  fathers  shall  be  thy 
children,  whom  thou  mayest  make  princes  in  all 
the  earth.  17.  I  will  make  thy  name  to  be 
remembered  in  all  generations :  therefore  shall 
the  people  praise  thee  for  ever  and  ever. 

,  This  latter  part  of  the  psalm  is  addressed  to  the  roval  bride, 
standmg  on  the  right  hand  of  the  royal  Bridegroom.  God,  who 
said  to  the  Son,  Thy  throne  is  for  ever  and  ever,  says  this  to  the 
church,  whom,  upon  the  account  of  her  espousals  to  the  Son,  he 
here  calls  his  daughter. 

I.  He  tells  her  of  the  duties  exjjectfd  from  her,  which  ought  to 
be  considered  by  all  those  that  come  into  relation  to  the  Lord 
lesus;  "Hearken  therefore,  and  consider  this,  and  incline  thine  car; 


submit  to  those  conditions  of  thine  espousals,  and  bring  thy  will 
to  comply  with  them."  This  is  the  method  of  profiling  by  the 
word  of  God;  He  that  lias  cars,  lit  hint  hear,  let  him  hearken 
diligently;  he  that  hearkens,  let  him  consider  and  weigh  it  duly; 
he  that  considers,  let  him  incline  and  yield  to  the  force  of  what 
is  laid  before  him.     And  what  is  it  that  is  here  required  ? 

1.  She  must  renounce  all  others;  "Forget  thine  ow?i  people 
and  thy  father's  house,  according  to  the  law  of  marriage.  Retain 
not  the  affection  thou  hast  had  for  them,  nor  covet  to  return  to 
them  again;  banish  all  such  remembrance,  not  only  of  thy  peopU 
that  were  dear  to  thee,  but  of  thy  father's  house  that  were  dearer, 
as  may  incline  thee  to  look  back,  as  Lot's  wife  to  Sodom."  Whea 
Abraham,  in  obedience  to  God's  call,  had  quitted  his  native  soi^ 
he  was  not  so  much  as  mindful  of  the  country  whence  he  came  out. 
This  shews,  (l.)How  necessary  it  was  for  those  who  were  con. 
verted  from  Judaism  or  Paganism  to  the  faith  of  Christ,  whollj 
to  cast  out  the  old  leaven,  and  not  to  bring  into  their  Christian 
pi-ofession,  either  the  Jewish  ceremonies,  or  the  heathen  idolatries, 
for  these  would  make  such  a  nuingrel  religion  in  Christianity  as 
the  Samaritans  had.  (2.)  How  necessary  it  is  for  us  all,  when  we 
give  up  our  names  to  Jesus  Christ,  to  hate  father  and  mother, 
and  all  that  is  dear  to  us  in  this  world,  in  comparison,  to  love 
them  less  than  Christ  and  his  honour,  and  our  interest  in  him, 
Luke,  14.  2G. 

Here  is  good  encouragement  given  to  the  royal  bride,  thu» 
entirely  to  break  off  from  her  former  alliances;  So  shall  the  king 
greatly  desire  thy  beauty;  which  intimates  that  the  mixing  of  bet 
old  rites  and  customs,  w hether  Jewish  orGcntile,  with  her  religion, 
would  blemish  her  beauty,  and  would  hazard  her  interest  in  the 
affections  of  the  royal  Bridegroom  ;  but  that  if  she  entirely  con- 
form to  his  will,  he  would  delight  in  her;  the  beauty  of  holiness, 
both  on  the  church,  and  on  particular  believers,  is,  in  the  sight  o/ 
Christ,  of  great  price  and  very  amiable.  Where  that  is,  he  says. 
This  is  my  rest  for  ever,  here  will  I  dwell,  for  I  have  desired  it. 
Among  the  golden  caudleslicks  he  walks  with  pleasure.  Rev.  2. 1. 

2.  She  must  reverence  him,  must  love,  honour,  and  obey  him: 
He  is  thy  Lord,  and  worship  thou  him.  The  church  is  to  be 
subject  to  Christ,  as  the  wife  to  the  husband,  ( Eph.  5.  24.)  to  call 
him  Lord,  as  Sarah  called  Abraiiam,  and  to  obey  him,  (lPet.3.G.) 
and  so  not  only  to  submit  to  his  government,  but  to  gi\e  him 
divine  honours;  we  must  worship  him  as  Ciod,  and  our  Lord;  for 
this  is  the  will  of  God,  that  all  men  skould  honour  the  Sun,  even 
as  they  honour  the  Father;  nav,  in  so  doing,  it  is  reckoned  that 
they  honour  the  Father;  if  we  confess  that  Christ  is  Lnnl,  and 
pav  our  homage  to  hiui  accordingly,  it  is  to  the  glory  of  God  the 
Father,  ¥\n[. '2. 11. 

II.  He  tells  lie-r  of  the  honours  designed  for  her. 

1.  Great  court  should  be  made  to  her,  and  rich  presents 
brodght  her;  (v.  12.)  "  The  daughter  of  Tyre,"  a  rich  and  splendid 
city,  "the  daughter  of  the  King  of  Tyre  shall  be  there  with  a 
gift;  everv  royal  fauiilv  round  about  shall  send  a  branch  as  a 
representative  of  the  whole,  to  seek  thy  favour,  and  to  make  an 
interest  in  thee;  even  the  rich  among  the  j>eopl:',  whose  wealth 
might  be  thought  to  flischarge  them  from  dependence  at  court, 
even  they  shall  entreat  thy  favour,  for  his  sake,  to  whom  thou  art 
espoused,  that  by  thee  they  may  make  him  their  Friend  ; "  the 
Jews,  the  pretending  Jews,  who  are  rich  to  a  proverb,  (as  rich  as 
a  Jew,)  shall  come  and  worship  before  the  church's  feet  in  the 
Philadelphian  period,  and  -shail  know  that  Christ  has  loved  her. 
Rev.  3.  9.  When  the  Gentiles,  being  converted  to  the  faith  oj 
Christ,  join  themselves  to  the  church,  they  then  come  with  a  gift, 
2Cor.  8.  5.  Rom.l5.  IG.  When  ^^ilh  themselves  they  devote 
all  they  have  to  the  honour  of  Christ,  and  the  service  of  his 
kingdom,  they  then  come  with  a  gift. 

2.  She  shall  be  very  splendid,  and  highly  esteemed  in  the  eyes 
of  all,  (1.)  I'^or  her  personal  qualifications,  the  endowments  of 
her  mind,  which  everyone  shall  admire;  (r.  13.)  The  king's 
daughter  is  all  glorious  within.  Note,  The  glory  of  the  church  i» 
spiritual  glory,  and  that  is  indeed  nil  glory  ;  it  is  the  glory  ot  tht 
soul,  and  that  is  the  man;  it  is  glory  in  God's  sight,  and  it  is  an 
earnest  of  eternal  glory.     The  glory  of  the  saints  falls  not  wilhio 


PSALMS,  XLV,  XLVI. 


Predictions. 


Ilie  view  of  a  c;irnal  eye  ;  as  their  life,  so  their  glory,  is  hid  with 
Christ  in  Ciod,  neither  can  the  natural  man  know  it,  for  it  is 
fpiritiiaily  discerned  ;  but  those  who.  do  so  discern  il,  highly  value 
il.  Let  us  sec  here  what  is  that  true  glory  which  we  should  he 
luiliilious  of,  not  that  which  main's  a  fair  shew  in  the  flesh,  but 
Ivhich  is  in  the  hidden  man  nf  the  heart,  in  that  which  is  not 
tnmiptiblc,  (1  Pet.  3.  4.)  whose  praise  is  not  of  men,  but  nf  God, 
Rom.  2.  "2!).  (2.)  For  her  rich  apparel;  tliough  all  her  glory  is 
within,  that  for  which  she  is  truly  valuable,  yet  her  e/othing  also 
is  nf  wrought  gold ;  the  conversation  of  Christians,  in  which  lliev 
appear  in  the  world,  must  be  enriched  with  good  works,  not  gay 
jnd  gaudy  ones,  like  paint  and  flourish,  but  substantially  good, 
like  gold  ;  and  it  must  be  accurate  and  exact,  like  wrought  gold, 
nhich  is  worked  with  a  great  deal  of  care  and  caution. 

3.  Her  nuptials  shall  be  celebrated  with  a  great  deal  of  honour 
tnd  .joy;  (jj.  14, 15.)  She  shall  be  brought  to  the  king,  as  the 
Lord  God  brought  the  woman  to  the  man,  (Gen.  2.  22.)  which 
was  a  type  of  this  mystical  marriage  between  Clirist  and  his 
church.  None  are  brought  to  Christ,  but  whom  the  Father 
brings,  and  he  has  undertaken  to  do  it;  none  besides  are  so 
brought  to  the  king,  (!;.14.)  as  to  enter  into  the  king's  palace, 
V.  15.  This  intimates  a  two-fold  bringing  of  the  spouse  to  Christ. 
(1.)  In  the  conversion  of  souls  to  Christ ;  then  they  are  espoused 
to  him,  privately  contracted,  as  chaste  virgins,  2  Cor.  11.  2. 
Rom.  7.  4.  (2.)  In  the  completing  of  the  mystical  body,  and 
the  glorification  of  all  the  saints,  at  the  end  of  time  ;  then  the 
bride,  the  Lamb's  wife,  shall  be  made  completely  ready,  when  all 
tliat  belong  to  the  election  of  grace  shall  be  called  in,  and  called 
home,  and  all  gathered  together  to  Christ,  2Thess.  2.  1.  Then 
is  the  marriage  of  the  Lamb  come,  (Rev.  19.  7. — 21.2.)  and  the 
virgins  go  forth  to  meet  the  bridegroom,  Matth.  25.  1.  Then  they 
shall  enter  into  the  king's  palaces,  into  the  heavenly  mansions,  to 
be  ever  with  the  Lord.  In  both  these  espousals,  observe,  to  the 
honour  of  the  i-oyal  bride,  [l.]Her  wedding-clothes;  raiment 
of  needle-work,  the  righteousness  of  Chri.st,  the  graces  of  the 
Spirit;  both  curiously  wrought  by  divine  wisdom.  [2.]  Her 
Uride-maids  ;  the  virgins  her  companions,  the  wise  virgins  who 
have  oil  in  their  vessels  as  well  as  in  their  lamps,  those  who,  being 
joined  to  the  church,  cleave  to  it  and  follow  it,  these  shall  go  in 
to  the  marriage.  [3.]  The  miilh  with  which  the  nuptials  will  be 
celebrated  ;  With  gla<lness  and  rejoicings  shall  she  be  brought ; 
when  the  prodigal  is  brought  home  to  his  father,  it  is  meet  that 
tee  should  make  tnerry  and  be  glad;  (Luke,  15. 32.)  and  when 
the  marriage  of  the  Lamb  is  come,  let  vs  be  glad  and  rejoice; 
(Kev.  19.  7.)  for  the  day  nf  his  espousals  is  the  day  of  the  gladness 
of  his  heart.  Cant.  3.  11. 

4.  The  progeny  of  this  marriage  shall  be  illustrious;  (u.l6.) 
Instead  nf  thy  fathers  shall  be  thy  children.  Instead  of  the  Old 
Testament  church,  the  economy  of  which  was  wa\cn  old,  and 
ready  to  vanish  away,  (Heb.  8. 13.)  as  the  fathers  that  are  going 
off,  there  shall  be  a  New  Testament  church,  a  Gentile  church, 
that  shrill  be  grafted  into  the  same  olive,  and  partake  of  its  root 
tnd  fatness;  (Rom.  11.  17.)  more  and  more  eminent  shall  be  the 
children  nf  the  desolate,  than  the  children  nf  the  married  wife, 
Isn.  54. 1.  This  promise  to  Christ  is  of  the  same  import  with  that, 
jlsa.  53.  10.)  He  shall  see  his  seed;  and  these  shall  be  made 
irinces  in  all  the  earth,  there  shall  be  some  of  all  nations  brought 
Into  subjection  to  Christ,  and  so  made  ])rinces,  made  to  our  God 
lings  and  priests,  Rev.  1.  6.  Or  it  may  intimate  that  there  should 
l)e  a  much  greater  number  of  Christian  kings  than  ever  there  was 
of  Jewish  kings;  those  in  Canaan  only,  these  in  all  the  earth; 
nursing  fathers  and  nursing  mothers  to  the  church,  which  shall 
tuck  the  breast  of  kings.  They  are  princes  of  Christ's  making ; 
for  by  him  kings  reign,  and  princes  decree  jvstice. 

5.  The  praise  of  this  marriage  shall  be  perpetual,  in  the  praises 
pf  the  royal  Bridegroom;  (r.l8.)  /  will  make  thy  name  to  be 
remembered.  His  Father  has  given  him  a  name  above  every  name, 
ind  here  promises  to  make  it  perpetual,  by  keeping  up  a  succes- 
«ion  of  ministers  and  Christians  in  every  age,  that  shall  bear  up 
his  name ;  which  shall  thus  endure  for  ever,  (72. 17.)  by  being 
rememb'  all   the   generations  of  time  ;    for  the  entail  of 


Christianity  shall  not  be  cut  off.  "Therefore,  because  they  shall 
remember  thee  in  all  generalions,  they  shall  praise  thee  for  ever 
and  ever."  They  that  help  lo  support  the  honour  of  Christ  on 
earth,  shall  in  heaven  see  his  glory,  and  share  in  it,  and  be  for 
ever  praising  hiui.  In  the  Ixlieviiig  hope  of  our  everlasliiig 
happiness  in  the  other  world,  kt  us  always  keep  up  the  remem- 
brance of  Christ,  as  our  only  Way  thither,  in  our  generation  ;  and, 
in  assurance  of  the  perpetuating  of  the  kingdom  of  the  Redeemer 
in  the  world,  let  us  transmit  the  remembrance  of  him  to  succeeding 
generations,  tiiat  his  name  may  endure  for  ever,  and  be  as  the  days 
(f he  a ven . 

PSALM  XLVL 

This  psnlm  encourages  us  to  hope  and  trust  in  Cod,  and  his  j>on-er,  and  yrovidenci' 
and  frntciou.f  presenee,  irith  his  church,  in  the  worst  of  times,  and  directs  «.?  t\ 
give  him  the  glory  of  u-hat  he  has  done  for  us,  and  ichal  he  vill  do:  probably, 
it  was  penned  upon  occasion  «/  Dacids  viclories  over  the  neighbouring  nations, 
(2  Sam.  a.)  and  the  rest  lehich  God  gave  him  from  all  his  enemies  round  about'. 
We  are  here  taught,  I.  To  take  comfort  in  God,  when  fhinfis  look  very  black 
and  threatening,  v.  1 .  .5.  //.  To  mention,  to  his  praise,  the  great  things  he 
has  wrought  for  his  church  against  its  inimies,  f.()..9.  U[.  To  assure 
ourselves  that  God,  who  lias  glorified  his  own  name,  leill  glorfj'y  it  yet  again 
and  to  comfort  ourselves  with  that,  v.  10,  1 1,  ll'e  may,  in  singing  it, apply  it', 
either  to  our  spiritual  inemies,  and  the  encouragement  we  hare  to  hope,  that, 
through  Christ,  irf  shall  be  more  than  co7i(jUerors  over  them,  or  to  the  public 
enemies  of  Christ's  kingdom  in  the  world,  and  their  threatening  insults, 
endeavouring  to  prtserve  a  holy  security  and  serenity  of  mind,  when  they  seem 
7nost  formidable.  It  is  said  of  Lutlier,  that,  when  he  heard  any  discouraging 
iietcS,  he  would  say.  Come,  let  us  sing  the  itith  psalm. 


To  the  chief  musician  for  the  sons  of  Korah. 
Alamoth. 


song  upon 


GOD   is  our   refuge    and 
pi 


strength,  a  very 
resent  help  in  trouble.  2.  Therefore  Avill 
not  we  fear,  though  the  earth  be  removed,  and 
though  the  mountains  be  carried  into  the  midst  of 
the  sea;  3.  T/ioni^/i  the  Avaters  thereof  roar  attd 
be  troubled,  tliongk  the  mountains  shake  with  tha 
swelling  thereof.  Selah.  4.  There  is  a  river,  the 
streams  whereof  shall  make  glad  the  city  of  God, 
the  holy  place  of  the  tabernacles  of  the  most 
High.  5.  God  is  in  the  midst  of  her;  she  shall 
not  be  moved :  God  shall  help  her,  and  that  right 
early. 

The  psalmist  here  teaches  us,  by  his  own  example, 

I.  To  triumph  in  God,  and  his  relation  to  us,  and  presence  with 
us,  especially  when  we  have  had  some  fresh  experiences  of  his 
appearing  in  our  behalf;  (i\  1.)  God  is  our  Refuge  and  Strength; 
we  have  found  him  so,  he  has  engaged  to  be  so,  and  he  ever  will 
be  so.  Are  we  pursued?  God  is  our  Refuge  to  whom  we  may  flee, 
and  in  whom  we  may  be  safe,  and  think  ourselves  so;  secure  upon 
good  ground,  Prov.  18. 10.  Are  we  oppressed  by  troubles?  have 
we  work  to  do,  and  enemies  to  grapple  with  ?  God  is  our  Strength, 
to  bear  us  up  under  our  burthens,  to  fit  us  for  all  our  services  and 
sufferings  ;  who  will  by  his  grace  put  strength  into  us,  and  on 
whom  we  may  stay  ourselves.  Are  we  in  distress  ?  He  is  a  Help, 
to  do  all  that  for  us  which  we  need,  a  ])resent  Help,  a  Help 
found,  so  the  word  is,  one  whom  we  have  fiuind  to  be  so,  a  Help 
on  which  we  may  write  Probatum  est,  as  Christ  is  called  a  tried 
stone,  Isa.  28.  16.  Or,  a  Help  at  hand,  one  that  we  shall  never 
have  to  seek  for,  but  that  is  always  near.  Or,  a  Help  sufficient, 
a  Help  accommodated  to  every  case  and  exigence  ;  whatever  it  is, 
he  is  a  very  present  Help;  we  cannot  desire  a  better  Help,  nor 
shall  ever  find  the  like  in  any  cre;''ire. 

II.  To  triumph  over  the  greates  <ngcrs  ;  God  is  our  Strength 
and  our  Help,  a  God  all-sufficieni  to  us ;  therefore  will  not  wt 
fear.  Those  that  with  a  holy  reverence  fear  God,  need  not  with 
any  amazement  to  be  afraid  of  the  power  of  hell  or  earth.  Jj 
God  be  for  us,  who  can  be  against  us,  to  do  us  any  harm  ?     It  is 


^K^fc -«*••,;,; 


j,^  i^:,  «•-» 


PSALMS,   XLVI. 


Confidence  in  God. 


oor  duty,  it  is  our  privileRC,  to  be  thus  fearless ;  it  is  an  evidence 
of  a  clear  conscience,  of  an  honest  heart,  and  of  a  lively  faith  in 
God,  and  his  providence  ^-nd  promise;  "We  will  7iot  fear, 
ihovgh  the  earth  be  removed,  though  all  our  creature-confidences 
fail  us,  and  sink  us;  nay,  though  that  vhich  should  support  us 
threaten  to  swallow  us  up,  as  the  earth  did  Korah,"  for  whose 
sons  this  psalm  was  penned,  and,  some  think,  by  them,  yet,  while 
we  keep  close  to  Cod,  and  have  him  for  us,  we  will  not  fear,  for 
we  have  no  cause  to  fear  ; 

• Si  frartiis  illabatur  orbis, 

Iinpaviiliiin  fcricnl  ruiiiae. Hon. 

^Let  Jove's  dread   arm  willi  Hinnder  rend  the  spheres. 
Beneath  tlie  cnisii  of  vvorkls  undaunted  he  appears. 

Observe  here, 

1.  How  threatening  the  danger  is.  We  will  suppose  the  earth 
to  be  removed,  and  thrown  into  the  sea,  even  the  mountains,  the 
strongest  and  firmest  parts  of  the  earth,  to  lie  buried  in  the 
unfathomed  ocean  ;  we  will  suppose  the  sea  to  roar  and  rage,  and 
make  a  dreadful  noise,  and  its  foaming  billows  to  insult  the  shore 
with  so  much  violence  as  even  to  shake  the  7iiovntains,  v. 3, 
Though  kingdoms  and  states  be  in  confusion,  embroiled  in  wars, 
tessed  with  tumults,  and  their  governments  in  continual  revolution; 
though  their  powers  combine  against  the  church  and  people  ol 
God,  aim  at  no  less  than  their  ruin,  and  go  very  near  to  gain  their 
point ;  yet  will  not  we  fear,  knowing  that  all  these  troubles  will 
end  well  for  the  church.  SeeC3.  4.  If  the  earth  be  removed, 
those  have  reason  to  fear  who  have  laid  up  their  treasures  on 
earth,  and  set  their  hearts  upon  it ;  but  not  those  who  have  laid 
op  for  themselves  treasures  in  heaven,  and  who  can  expect  to  be 
then  most  happy,  when  the  earth,  and  all  the  works  that  are 
therein,  shall  he  burnt  tip.  Let  those  be  troubled  at  the  troubling 
of  the  waters,  who  build  their  confidence  on  such  a  floating  foun- 
dation, but  not  those  who  are  led  to  the  Rock  that  is  higher  than 
they,  and  find  firm  footing  upon  that  Rock. 

2.  How  well-grounded  the  defence  of  this  danger  is,  consider- 
ing how  well-guarded  the  church  is,  and  that  interest  which  we 
are  concerned  for.  It  is  not  any  private  particular  concern  of  oui 
own  that  we  are  in  pain  about  ;  no,  it  is  the  city  of  God,  the  holy 
place  of  the  tabernacle  of  the  most  High  ;  it  is  the  ark  of  God, 
for  which  our  hearts  tremble.  But  when  we  consider  what  God 
has  provided  for  the  comfort  and  safely  of  his  church,  we  shall 
see  reason  to  have  our  hearts  fixed,  and  set  above  the  fear  of  evil 
tidings.     Here  is, 

(1.)  Joy  to  the  church,  even  in  the  most  melancholy  and  sor- 
rowful times;  (v. 4.)  There  is  a  river,  the  streams  whereof  shall 
make  it  glad,  even  then  when  the  waters  of  tlie  sea  roar,  and 
threaten  it.  It  alludes  to  the  waters  of  Siloam,  which  went  snftig 
by  Jerusalem  ;  (Isa.  8.  6,  7.)  though  of  no  great  depth  or  breadth, 
yet  the  waters  of  it  were  made  serviceable  to  the  defence  of 
Jerusalem,  in  Ilezekiah's  time,  Isa.  22.  10, 11.  But  this  must  be 
understood  spiritiiiilly  ;  the  covcniint  of  grace  is  the  river,  the 
promises  of  which  arc  the  stieiims,  or,  the  Spirit  of  grace  is  the 
river,  (John,  7.  3f!,  ."^.O.)  the  comfurts  of  which  are  the  streams, 
that  tnake  glad  the  c'/y  of  our  God.  God's  word  and  ordinances 
are  rivers  and  streams  with  «liich  God  makes  his  saints  glad  in 
cloudy  and  dark  days.  God  himself  is  to  his  church  a  Place  of 
broad  rivers  and  streams,  Isa.  33.  21.  The  streams  that  make 
glad  the  city  of  God  are  not  rapid,  but  gentle,  like  those  of 
Siloam.  Note,  The  spiritual  comforts,  which  are  conveyed  to  the 
saints  by  soft  and  silent  whispers,  and  v\hich  come  not  with 
observation,  are  snfii<iL-iil  to  balance  the  most  loud  and  noisy 
Ihrealenings  of  an  ansry  iiud  Tnalicioiis  world. 

(2.)  Establishment  to  the  church ;  though  heaven  and  earth  are 
shaken,  yet  God  is  in  the  midst  of  her,  she  shall  not  be  moved, 
c.  5.  God  has  assured  his  church  of  his  special  presence  with 
her,  and  concern  for  her;  his  honour  is  embarked  in  her,  he  has 
set  up  his  tabernacle  in  her,  and  has  undertaken  the  protection  of 
it,  and  therefore  she  shall  not  be  moved,  that  is,  f  1.1  Not 
destroyed,  nor  removed,  as  the  earth  may  be,  t;.  2.  The  church 
shall  survive  the  world,  and  be  in  bliss  when  it  is  in  ruins.  It  is 
built  upon  a  rock,  and  the  gates  of  hell  shall  not  prevail  against  it. 


[2.]  Not  disturbed,  not  much  moved,  with  fears  of  th*  issue. 
If  God  be  for  us,  if  God  be  with  us,  we  need  not  be  moved  at 
the  most  violent  attempts  made  against  us. 

(3.)  Deliverance  to  the  church,  though  her  dangers  be  very 
great;  Got/ »7jo// Ae/p /(cr;  and  who  then  can  hurt  her  ?  He  shall 
help  her  under  her  troubles,  that  she  shall  not  sink  ;  nay,  that  the 
more  she  is  afflicted,  the  more  she  shall  multiply.  God  shall  help 
her  out  of  her  troubles,  and  that  right  early  ;  when  the  morning 
appears,  very  speedily,  for  he  is  a  present  Help,  (u.  1.)  and  very 
seasonably,  then  when  things  are  brought  to  the  last  extremity, 
and  when  the  relief  will  be  most  welcome.  This  may  be  applied 
by  particular  believers  to  themselves  ;  if  God  be  in  our  hearts,  in 
the  midst  of  us,  by  his  word  dwelling  richly  in  us,  we  shall  be 
established,  we  shall  be  helped  ;  let  us  therefore  trust  and  not  be 
afraid  ;  all  is  well,  and  will  end  well. 

6.  The  heathen  raged,  the  kingdoms  were 
moved:  he  uttered  his  voice,  the  earth  melted. 
7.  The  Lord  of  hosts  is  with  tis ;  the  God  of  Jacob 
is  our  refuge.  Selah.  8.  Come,  behold  the  works 
of  the  Lord,  what  desolations  he  hath  made  in  the 
earth.  9.  He  maketh  wars  to  cease  unto  the  end  of 
the  earth;  he  breaketh  the  bow,  and  cutteth  the 
spear  in  sunder;  he  burneth  the  chariot  iti  the 
fire.  10.  Be  still,  and  know  that  I  am  God :  I  will 
be  exalted  among  the  heathen,  I  will  be  exalted 
in  the  earth.  11.  The  Lord  of  hosts  is  with  us; 
the  God  of  Jacob  is  our  refuge.    Selah. 

These  verses  give  glory  to  God,  bulli  as  King  of  nations,  and 
as  King  of  saints. 

I.  As  King  of  nations,  ruling  the  world  b\  his  power  and  pro- 
vidence, and  over-ruling  all  the  affairs  of  the  children  of  men  to 
bis  ownglorv;  he  tloes  according  to  his  will  among  the  inhabit- 
ants of  the  earth,  and  none  may  sa>.  What  dosst  thou  ? 

1.  He  checks  the  rage,  and  breaks  the  power,  of  the  nations 
that  oppose  him  and  his  interests  in  the  world  ;  (d.6.)  The  heathen 
raged  at  David's  coming  to  the  throne,  and  at  the  setting  up  of 
the  kingdom  of  the  Son  of  David  ;  compare  2.  1,  2.  The  king~ 
dcms  were  moved  with  indignation,  and  rose  in  a  tumultuous, 
furious  manner,  to  oppose  it ;  but  God  vtlcred  his  voice,  spake  to 
them,  in  his  wrath,  and  they  were  moved  ii:  another  sense,  they 
were  struck  into  confusion  and  consternation,  put  into  disorder, 
and  all  their  measures  broken  ;  the  earth  itself  melted  under 
them,  so  that  they  found  no  firm  fouling,  their  earthly  hearts 
failed  thcni  for  fear,  and  dissolved  like  snow  before  the  sun. 
Such  a  melting  of  the  spirits  of  the  enemies,  is  described, 
Judg.  f).  4,  o.  and  see  Luke,  21.  23,  20. 

2.  When  he  pleases  to  draw  his  sword,  and  give  it  commission, 
he  can  make  great  havock  an'.ong  the  nations,  and  lay  all  waste; 
(v.H.)  Come,  behold  the  works  of  the  Lord,  they  are  to  be 
observed,  (6G.  5.)  and  to  be  sought  out,  111.2.  All  the  opera- 
tions of  Providence  must  be  considered  as  the  works  of  the  Lord, 
and  his  attributes  and  purposes  must  be  taken  notice  of  in  them. 
Particularly,  take  notice  of  the  desolations  he  has  mailc  in  the 
earth,  among  the  enemies  of  his  church,  who  lliought  to  have 
laid  the  land  of  Israel  desolate.  The  destruction  they  designed  to 
bring  upon  the  church  has  been  tinned  upon  themselves.  War 
is  a  tragedy  which  commonly  destroys  llie  stage  it  is  acted  on  ; 
David  carried  the  war  into  the  enemies'  country;  and  Oh  what 
desolations  did  it  make  there!  Cities  were  burnt,  countries  laid 
waste,  armies  of  men  cut  off  and  laid  in  heaps  upon  heaps. 
Come  and  see  the  effects  of  desolating  Judgments,  and  stand  in 
awe  of  God;  say.  How  terrible  art  thou  in  thy  works?  66.  3. 
Let  all  that  oppose  him,  see  this  with  terror,  and  expect  the  same 
cup  oE  trembling  to  be  put  into  their  hands ;  let  all  that  fear  him, 
and  trust  in  him,  see  it  with  pleasure,  and  not  be  afraid  of  the 
most  formidable  powers  armed  against  the  church.  Let  them 
gird  themselves,  but  they  shall  be  broken  to  pieces. 


PSALMS,  XLVI,  XLVII. 


Confidence  in  God. 


3.  When  he  pleases  fo  sheallie  his  sword,  he  puts  an  end  to  the 
Kars  of  the  nations,  and  crowns  them  with  peace,  v.O.  AVar  and 
peace  depend  on  his  word  and  will,  as  much  as  storms  and 
calms  at  sea  do,  107.  -■'i,  2!).  He  iiiakrs  wars  to  cease  unto  the 
end  of  the  earth;  sometimes  in  pity  to  the  nations,  that  they  may 
nave  a  hreatliing'  time,  when,  by  Ions;  wars  with  each  other,  thev 
have  run  themselves  out  of  hifatl-..  Both  sides  perhaps  arc  weary 
of  the  war,  and  willinij  to  let  it  fall ;  expedients  are  found  out  for 
accommodation  ;  martial  princes  are  removed,  and  peace-makers 
set  in  their  room;  and  then  the  bow  is  broken  by  consent,  the 
spear  cut  asunder,  and  turned  into  a  pruning-hook,  the  sword 
beaten  into  a  plough-share,  and  the  chariots  of  war  burned,  tliere 
bein;  no  more  occasion  for  them;  or  rather  it  may  be  meant  of 
what  he  does,  at  other  times,  in  favour  of  his  own  people.  He 
makes  those  wars  to  cease,  that  were  wa2,ed  against  them,  and 
designed  for  their  ruin.  He  breaks  the  enemies'  bow  that  was 
drawn  against  them ;  No  xceaponfnrmcd  afjainst  Zion  shall  prosper, 
Isa.  5-4.  17.  The  total  destruction  of  Goa:  and  Magog  is  pro- 
phetically described  by  the  burning  of  their  weapons  of  war; 
(Ezek.  3!).  9,  10.)  which  intimates  likewiw  the  church's  perfect 
security  and  assurance  of  lasting  peace,  which  made  it  needless  to 
lay  up  those  weapons  of  war  for  their  own  service.  The  bringing 
of  a  long  war  to  a  good  issue,  is  a  work  of  the  Lord,  which  we 
oucht  to  behold  with  wonder  and  thankfulness. 

II.  As  King  of  saints,  and  as  such  we  must  own  that  (jr»'ea<  and 
marrclhns  arc  his  irnrhs,  Rev.  15.  3. 

He  does,  and  will  do,  great  things, 

1.  For  his  own  glory;  (r.  10.)  lie  still,  and  know  that  I  am 
God.  (1.)  Let  his  enemies  be  still,  and  threaten  no  more,  but 
know  it,  to  their  terror,  that  he  is  God,  one  infinitely  above 
them,  and  that  will  certainly  be  too  hard  for  them  ;  let  them  rage 
no  more,  for  it  is  all  in  vain,  he  that  sits  in  heaven  laughs  at 
them  ;  and,  in  spile  of  all  their  impotent  malice  against  his  name 
and  honour,  he  will  he  exalted  among  the  heathen,  and  not  only 
among  his  own  people,  he  will  be  exalted  in  the  earth,  and  not  only 
in  the  church.  Men  will  set  up  themselves,  will  have  their  own 
way,  and  do  their  own  will ;  but  let  them  know  that  God  will  be 
exalted,  he  will  have  his  way,  will  do  his  own  will,  will  glorifv 
Ills  own  name,  and  wherein  they  deal  proudlif,  he  will  be  above 
them,  and  make  them  know  that  he  is  so.  (2.)  Let  his  own  people 
be  still ;  let  them  be  calm  and  sedate,  and  tremble  no  more,  but 
know,  to  their  comfort,  that  the  Lord  is  God,  he  is  God  alone, 
and  will  be  exalted  above  the  heathen  ;  let  him  alone  to  maintain 
his  honour,  to  fulfil  his  own  counsels,  and  to  support  his  own 
interest  in  the  world.  Though  we  be  depressed,  yet  let  us  not  be 
dejected,  for  we  are  sure  that  God  will  be  exalted,  and  that  maV 
satisfy  us;  he  will  work  for  his  great  name,  and  then  no  matter 
what  becomes  of  our  little  names.  When  we  pray.  Father,  glorify 
thy  name,  we  ought  to  act  faith  upon  the  answer  given  to  that 
prayer,  when  Christ  himself  prayed  it ;  /  have  both  glorified  it, 
and  I  will  glorify  it  yet  again.     Amen,  Lord,  so  be  it. 

2.  For  his  people's  safety  and  ))rofection.  He  triumphs  in  the 
former,  I  will  br,  exalted;  they  triumph  in  this,  (v.T.)  and  again 
t>.  11.  It  is  the  burthen  of  the  song,  "  The  Lord  rf  hosts  is  with 
vs;  he  is  on  our  side,  he  takes  our  part,  is  present  with  us  and 
President  over  us;  The  God  of  ,f a  cob  is  a  Refuge,  to  whom  we 
tnay  flee,  and  in  whom  we  may  confide,  and  be  sure  of  safety." 
Let  all  believers  triumph  in  this.  (1.)  They  have  the  presence  of 
a  God  of  power,  of  all  power ;  The  Lord  of  hosts  is  trith  us.  God 
is  the  Lord  of  hosts,  for  he  has  all  the  creatures,  which  are  called 
the  hosts  of  heaven  and  earth,  at  his  beck  and  conmiand,  and  he 
makes  what  use  he  pleases  of  them,  as  the  instruments  either  of 
his  justice  or  of  his  mercv.  This  sovereign  Lord  is  wilh  us,  sides 
with  us,  acts  with  us,  and  has  promised  he  will  never  leave  us. 
Hosts  may  be  against  us,  but  we  need  not  fear  them,  if  the  Lord  of 
hosts  be  with  \is.  (2.)  They  are  under  the  protection  of  a  God  in 
covenant,  who  not  only  is  able  to  help  them,  but  is  engaged  in 
honour  and  faithfulness  to  help  them.  He  is  the  God  of  Jacob, 
not  only  Jacob  the  person,  but  Jacob  the  people;  nay,  and  of  all 
praying  people,  the  spiritual  seed  of  wrestling  Jacob ;  and  he  is 
our  Refuge,  by  whom  we  are  sheltered,  and  in  whom  we  are 


satisfied,  who  by  his  providence  secures  our  welfait- ,  when  without 
arc  fightings,  and  who  by  his  grace  quiets  our  minds,  and 
establishes  them,  when  within  arc  fears.  The  Lord  of  hosts,  the 
God  of  Jacob,  has  been,  is,  and  will  be,  with  us  ;  has  been,  is,' and 
will  be.  our  Refuge  :  the  original  includes  all ;  and  well  mav 
Sclah  be  added  to  it ;  Mark  this,  and  take  the  comfort  of  it,  and 
say,  Jf  God  be  for  tis,  who  can  be  against  us? 

PSALM  XLVn. 

Tlie  scope  of  this  psalm  is  to  stir  us  up  to  praise  God,  to  stir  vp  all  people  to  do  it , 
and,  J.  Wc  are  directed  in  iihnt  munner  to  do  it,  publicly,  cheer/iill;/,  and 
intcliiisently,  r.  1 ,  6,  7.  //.  We  arc  furrtifhcd  uilh  malteffur  praise,  1 .  God's 
majesty,  v.)i.  2. .His  sortreifin  and  univtrsal  dominiim,  f.2,  7..'J,  3.  The 
great  things  he  had  done,  and  leill  do,  for  his  people,  v. 3.  .5.  .M.iny  suppose 
that  this  pxalm  ivas  penned  upon  cccasion  of  the  bringing  vp  of  the  ark  to  mount 
Zion,  which  v.  5.  seems  to  refer  to  ;  God  is  j;oiie  up  with  a  >.hiiiit ;  but  it  looks 
further,  to  the  ascension  of  Christ  into  the  heacenly  Zion,  after  he  Itad  finished 
hi.i  undertaking  on  earth,  and  to  the  setting  up  of  Ills  kingdom  in  the  world  to 
which  the  heathen  should  become  irilling-  subjects.  In  singing  this  psalm  we 
are  to  gire  honour  to  the  exalted  Redeemer,  to  rejoice  in  his  exaltation,  and  to 
celebrate  his  praises,  confessing  tliat  he  is  Lord,  to  tlie  glory  of  God  the  Father. 

To  the  chief  musician.     A  psalm  for  the  sons  of  Korah. 

CLAP  your  hands,  all  ye  people ;  shout 
iinlo  God  with  the  voice  of  triumph. 
2.  For  the  Lord  mo.st  High  is  terrible  ;  /le  is  a 
great  King  over  all  the  earth.  3.  He  shall  subdue 
the  people  under  us,  and  the  nations  under  our 
feet.  4.  He  shall  choose  our  inheritance  for  us, 
the  excellency  of  Jacob  wliom  he  loved.  Selah. 

The  psalmist,  having  his  own  heart  filled  with  great  and  good 
thoughts  of  God,  endeavours  to  engage  all  about  him  in  the  blessed 
work  of  praise  ;  as  one  convinced  that  God  is  worthy  of  all  blessing 
and  praise,  and  as  one  grieved  at  his  own  and  others'  backward- 
ness to,  and  barrenness  in,  this  work.     Observe,  in  these  verses, 

I.  Who  are  called  upon  to  praise  God  ;  "  all  ye  people,  all  ye 
people  of  Israel ;"  those  were  his  ow  n  subjects,  and  under  hia 
charge,  and  therefore  he  will  engage  them  to  praise  God,  for  on 
them  he  has  an  influence.  Whatever  others  do,  he  and  his  house, 
he  and  his  people,  shall  praise  the  Lord.  Or,  "  all  ye  people 
and  nations  of  the  earth  ;"  and  so  it  mav  be  taken  as  a  pro|>liecy 
of  the  conversion  of  the  Gentiles,  and  the  bringing  of  them  into 
the  church  ;  see  Rom.  15. 11. 

II.  What  they  are  called  upon  to  do ;  "  O  clap  your  hands,  in 
token  of  your  own  joy  and  satisfaction  in  what  God  has  done  foi 
you  ;  of  your  approbation,  nay  your  admiration,  of  what  God  has 
done  in  general;  and  of  your  indign:ition  against  all  the  enemies 
of  God's  glory.  Job,  27.  23.  Clap  your  hands,  as  men  transported 
with  pleasure,  that  cannot  contain  themselves;  shout  unto  God, 
not  to  make  him  hear,  (his  car  is  not  heavy,)  but  to  make  all  about 
you  hear,  and  take  notice  how  much  you  are  affected  and  filled 
with  the  works  of  God.  Shout  with  the  voice  of  triumph  in  him, 
and  in  his  power  and  goodness,  that  others  may  join  with  you  in 
the  triumpli."  Note,  Such  expressions  of  pious  and  devout  affec- 
tions as  to  some  may  seem  indecent  and  imprudent,  ought  not 
to  be  hastily  censured  and  condemned,  much  less  ridiculed, 
because,  if  they  come  from  an  upright  heart,  God  will  accept 
the  strength  of  the  affection,  and  excuse  the  weakness  of  the 
expressions  of  it. 

III.  What  is  suggested  to  us  as  matter  for  our  praise. 

1.  That  the  God  with  whom  we  have  to  do,  is  a  God  of  awful 
majesty;  (t'.2.)  The  Lord  7nost  High  is  terrible.  He  is  infinitely 
above  the  noblest  creatures,  higher  than  the  highest  ;  there  are 
those  perfections  in  him  that  are  to  be  reverenced  by  all,  and 
particularly  tl-.at  power,  holiness,  and  justice,  that  are  to  be 
dreaded  bv  all  those  that  contend  with  him. 

2.  That  he  is  a  God  of  sovereign  and  universal  dominion  :  he  is 
a  King  that  reigns  alone,  and  with  an  absolute  power;  «  Kin^ 
over  all  the  earth  ;  all  the  creatures,  being  made  by  him,  are 
subject  to  him,  and  lliercfore  he  is  a  preat  King;  the  King  of  kingi*. 


PSALMS.  XLVri. 


Triumphant  Praise. 


3.  That  he  takes  a  particular  care  of  his  people,  and  their 
concerns,  has  done  so,  and  ever  will, 

(1.)  In  givinif  Ihtin  xictoiy  and  success,  (v. 3.)  subduing  the 
people  and  nations  under  thcin,  bolli  those  that  stocxi  in  their  way, 
(44.  2.)  and  those  that  made  atteuipts  upon  theni.  This,  God  liad 
done  for  them,  witness  the  jdaiiting  of  tiicni  in  Canaan,  and  their 
continuance  there  unto  this  day.  This  they  douhted  not  but  he 
Mould  still  do  for  thcTu  by  his  servant  David,  who  prosjiered,  which 
wav  soever  he  turned  his  victorious  arms  ;  but  this  looks  forward 
to  the  kingdom  of  the  Messiah,  wiiich  was  to  be  set  overall  the 
earth,  and  not  confined  to  the  Jewish  nation.  Jesus  Christ  shall 
subdue  the  Gentiles  ;  he  shall  bring  them  hi  as  sheep  into  the  fold, 
so  the  word  signifies,  not  for  sfaughter,  but  for  preservation.  He 
shall  subdue  their  affections,  and  make  thein  a  williiicf  people  in 
the  day  nf  his  power;  shall  bring  their  thoughts  into  oliedience  to 
him,  and  reduce  them,  which  had  gone  astray,  under  the  guidance 
of  the  (/teat  Shepherd  and  Bishop  of  soids,  1  Pet.  2.  25. 

(2.)  In  giving  them  rest  and  settlement ;  (v. 4.)  He  shall  choose 
our  inheritance  for  us.  He  had  chosen  the  land  of  Canaan  to  be 
an  inheritance  for  Israel,  it  was  the  land  which  the  Lord  their  God 
spied  out  for  them;  see  Dent.  32.  8.  This  Justified  their  posses- 
sion of  that  land,  and  gave  them  a  good  title  ;  and  this  sweetened 
their  enjoyment  of  it,  and  made  it  comfortable  ;  they  had  reason 
to  think  rt  a  happy  lot,  and  to  be  satisfied  in  it,  when  it  was  that 
which  Infinite  Wisdom  chose  for  them.  And  the  setting  up  of 
God's  sanctuary  in  it,  made  it  the  excellency,  the  honour  oj  .Jacob ; 
(Amos, 6. 8.)  and  he  chose  so  good  an  inheritance  for  Jacob, 
because  he  loved  him,  Deut.  7.  8.  Apply  this  spiritually,  and  it 
bespeaks,  [1.]  The  happiness  of  the  saints,  that  God  himself  has 
chosen  their  inheritance  for  them,  and  il  is  a  goodly  heritage  :  he 
has  chosen  it,  who  knows  the  soul,  and  what  will  serve  to  make 
it  happy  ;  and  he  has  chosen  so  well,  that  he  himself  has  under- 
taken to  be  the  Inheritance  of  his  people,  (16.  5.)  and  he  has  laid 
up  for  them  in  the  other  world  an  inheritance  incorruptible, 
1  Pet.  1.4.  This  will  be  indeed  the  excellency  of  Jacob,  for  whom, 
because  he  loved  them,  he  prepared  such  a  happiness  as  eye  has 
not  seen.  [2.]  The  faith  and  submission  of  the  saints  to  God. 
This  is  the  language  of  every  gracious  soul,  "God  shall  choose 
my  inheritance  for  me  ;  let  him  apooint  me  my  lot,  and  I  will 
acquiesce  in  the  appointment.  He  knows  what  is  good  for  me 
better  than  I  do  myself,  and  therefore  I  will  have  no  will  of  my 
own  but  what  is  resolved  into  his." 

5.  God  is  gone  up  with  a  shout,  the  Lord  with 
the  sound  of  a  trumpet.  C.  Sing  pi'aises  to  God, 
sing  praises:  sing  praises  unto  our  King,  sing- 
praises.  7.  For  God  is  the  King  of  all  the  earth : 
sing  ye  praises  with  understanding.  8.  God  reign- 
r!th  over  the  heathen :  God  sitteth  upon  the  throne 
of  his  holiness.  9.  The  princes  of  the  people  are 
gathered  together,  even  the  people  of  the  God  of 
Abraham:  for  the  shields  of  the  earth  belong  unto 
God :  he  is  greatly  exalted. 

We  are  here  most  earncstiv  pressed  to  praise  God,  and  to  sing' 
his  praises;  so  backward  are  we  to  this  duty,  that  we  have  need 
to  be  urged  to  il  by  precept  upon  precept,  and  line  upon  line  ;  so 
we  are  here,  (e.G.)  Sine/ praises  to  God,  and  atram,  Sitir/ praises, 
Sinff  praises  to  onr  Kin;/,  .nnd  again,  Sinf/  praises.  This' intimates 
that  it  is  a  very  neces.sary  and  excellent  duty,  that  it  is  a  duty  we 
ought  to  be  frequent  and  abundant  in;  we  may  sing  praises  again 
and  again  in  the  same  words,  and  it  Ls  no  vaili  rei)etilion,  if  it  be 
done  with  new  affections.  Should  not  a  people  praise  their  God? 
(Dan.5. 4.)  Shouhl  not  subjects  praise  their  king?  God  is  our 
God,  our  King,  and  therefore  we  must  praisp  him  ;  we  must  sin"- 
his  praises,  as  those  that  are  pleased  with  tluMu,  and  that  are  nol 
ashamed  of  them.  But  here  is  a  needful  rule  subjoined  ;  (v. 7.) 
Sing  ye  praites  with  understanding,  with  Maschil.  i.  <•  Intelli- 
gently; as  those  that  do  yourselves  understand  why  and  for  what 


reasons  you  praise  God,  and  whal  u  th«  meaning  of  the  service." 
This  is  the  gospel  rule,  (1  Cor.  14. 15.)  To  sing  irith  the  spirit, 
and  with  the  vnderstanding  also ;  it  is  cidy  w  ith  the  heart  that  we 
make  melody  to  the  Lord,  Ej)h.  5.  19.  It  is  not  an  acce|)table 
service,  if  it  be  not  a  reasonable  service.  (2.)  "Instructively; 
as  those  that  desire  to  make  others  understiud  God's  glorious 
perfections,  and  to  teach  them  to  praise  him." 

Three  things  are  mentioned  in  these  verses  as  just  matter  for 
our  praises,  and  each  of  them  will  admit  of  a  double  sense  ; 

I.  We  must  praise  God  going  up;  (u. 5.)  God  is  gone  vp  with  a 
shovt ;  which  may  refer,  1.  To  the  carrying  u|0  of  the  ark  to  the 
hill  of  Zion,  which  was  done  with  great  solemnity,  David  hiiuseli 
dancing  before  it ;  the  priests,  it  is  likely,  blowing  the  trumpets, 
and  the  people  following  with  their  loud  huzzas.  The  ark  being 
the  instituted  token  of  God's  special  presence  with  them,  when 
that  was  brought  up  bv  wrorant  from  him,  he  might  be  said  to  go 
v/).  The  emerging  of  God's  ordinances  out  of  obscurity,  in  order 
to  the  more  ])ublic  and  sol^'mn  administration  of  them,  is  a  great 
favour  to  any  jieople,  which  they  have  reason  to  rejoice  in,  and 
give  thanks  for.  2.  To  the  ascension  of  our  Lord  Jesus  into  heaven, 
when  he  had  finished  his  work  on  earth,  Acts,  1.9.  Then  God 
went  vp  with  a  shout,  the  shout  of  a  King,  of  a  Conqueror,  as  one 
who,  having  spoiled  principalities  and  powers,  then  led  captivity 
captive,  68. 18.  He  went  up  as  Mediator,  typified  by  the  ark, 
and  the  mercy-seat  over  it,  and  xvas  brought  as  the  ark  was  into 
tlie  most  holy  place,  into  heaven  itself;  see  Heb.  9.  24.  We  read 
not  of  a  shout,  or  the  sound  of  a  trumpet,  at  the  ascension  of 
Christ,  but  they  were  the  inhabitants  of  the  upper  world,  those 
sons  of  God,  that  then  shouted  for  joy.  Job,  88.  7.  He  shall  come 
again  in  the  same  manner  as  he  went;  (Acts,  1. 11.)  and  we  are 
sure  that  he  shall  come  again  -with  a  shout  and  the  sound  of 
a  trumpet. 

II.  We  must  praise  God  reigning,  v.T,  8.  God  is  not  only  our 
King,  and  therefore  we  owe  our  homage  to  him,  but  he  is  King  of 
all  the  earth,  (v.l.)  over  all  the  kings  of  the  earth,  and  therefore, 
in  every  place,  the  incense  of  praise  is  to  be  offered  up  to  him. 
Now  this  may  be  understood,  1.  Of  the  kingdom  of  providence. 
God,  as  Creator,  and  the  God  of  nature,  reigns  over  the  heathens, 
disposes  of  them,  and  all  their  affairs,  as  he  pleases,  though  they 
know  him  not,  nor  have  any  regard  to  him.  He  sits  vpon  the  throne 
of  his  holiness,  which  he  has  prepared  in  the  heavens,  and  there  he 
rules  over  all,  even  over  the  liealhen,  serving  his  own  purposes  by 
them  and  upon  them.  See  here  the  extent  of  God's  government; 
all  are  born  within  his  allegiance;  even  the  heathen,  that  serve 
other  gods,  are  ruled  by  the  true  God,  our  Gt)d,  whether  they  will 
or  no.  See  the  equity  of  his  government ;  it  is  a  throne  of 
holiness,  on  which  he  sits,  wlience  he  gives  warrants,  orders,  and 
judgment,  in  which  we  are  sure  there  is  no  iniquity.  2.  Of  the 
kingdom  of  the  Messiah.  Jesus  Christ,  who  is  God,  and  whose 
throne  is  for  ever  and  ever,  reigns  over  the  heathen  ;  not  only  he  is 
intrusted  with  the  administration  of  the  providential  kingdom,  but 
he  shall  set  up  the  kingdom  of  his  grace  in  the  Gentile  world,  and 
rule  in  the  hearts  of  multitudes  that  were  bred  up  in  heathenism, 
Eph.2. 12,  13.  This  the  apostle  speaks  of  as  a  great  mystery, 
that  the  Gentiles  should  be  fellow-heirs,  Eph.  3.  6.  Christ  sits  upon 
the  throne  of  his  holiness,  his  throne  in  the  heavens,  where  all  th< 
administrations  of  his  government  are  intended  to  shew  forth  God'i 
holiness,  and  to  advance  holiness  among  the  children  of  men. 

III.  We  must  praise  God  as  attended  and  honoured  by  the princA 
of  the  people,  V.  9.  This  may  be  understood,  1.  Of  the  congres( 
or  convention  of  the  states  of  Israel,  the  heads  and  rulers  of  the 
several  tribes,  at  the  solemn  feasts,  or  to  dispatch  the  public  busi- 
ness of  the  nation.  It  was  the  honour  of  Israel,  that  they  were  the 
people  of  the  God  of  Abraha/n,  as  they  were  Abraham's  seed,  and 
taken  into  his  covenant:  and,  thanks  be  to  God,  this  blessing  of 
Abraham  is  come  upon  the  isles  of  the  Gentiles,  Gal.  3. 14.  It  was 
their  happiness,  that  they  had  a  settled  s:o\'ernmcnt,  princes  of  their 
people,  wiio  were  the  shields  of  their  land;  magistracy  is  the  shield 
of  a  nation,  and  it  is  a  great  mercy  to  any  people  to  have  this  shield ; 
especially  when  their  princes,  their  shields,  belong  unto  the  Lord, 
are  devoted  to  his  honour,  and  their  power  is  employed  in  hisser- 


PSALMS,  XLVII,  XLVIII. 


The  Beaiity  of  Zion. 


vice,  for  then  he  is  greatly  exalted.  It  is  likewise  the  honour  of 
God,  tliat,  in  another  sense,  the  sfiichh  of  the  earth  do  belong  to 
him:  magistracy  is  his  institution,  and  he  serves  his  own  purposes 
by  it  in  the  govcrnnieut  ot'  the  world,  turning  the  hearts  of  kings, 
as  the  rivers  of  water,  which  way  soever  he  ]ileases.  It  was  well 
with  Israel  when  the  princes  of  their  people  were  gathered  together 
to  consult  for  the  public  welfare.  The  unaiiimous  agreement  of 
t)ie  great  ones  of  a  nation  in  the  things  that  belong  to  its  peace, 
is  a  very  happy  omen,  which  promises  abundance  of  blessings. 
2.  It  may  be  applied  to  the  calling  of  the  Gentiles  into  the  church 
of  Christ,  and  taken  as  a  prophecy,  that,  in  the  davs  of  the 
Messiah,  the  kings  of  the  earth  and  their  people  should  Join  them- 
selves to  the  church,  and  bring  their  glory  and  power  into  the 
New  Jerusalem ;  that  they  should  all  become  the  people  of  the  God 
of  Abraham,  to  whom  it  was  promised  that  he  should  be  the  father 
of  many  nations.  The  volunteers  of  the  people,  so  it  may  be 
read;  it  is  the  same  word  that  is  used,  (110.3.)  Thy  people  shall 
be  willing;  for  those  that  are  gathered  to  Christ  are  not  forced, 
but  made  freely  willing,  to  be  his.  When  the  shields  of  the  earth, 
the  ensigns  of  royal  dignity,  (1  Kings,  14. 27,28.)  are  surrendered 
to  the  Lord  Jesus,  as  the  keys  of  a  city  are  presented  to  the 
conqueror  or  sovereign,  when  princes  use  their  power  for  the 
advancement  of  the  interests  of  religion,  then  Christ  is  greatly 
exalted. 

PSALM  XLVIIL 

Tbit  psalm,  as  the  two  former,  is  a  triumyhaiit  song  ;  some  think  it  teas  penned 
on  occasion  of  Jehoshaphat's  victory,  2Clii'on.20.  Otiters,  of  Sennacherili's 
defeat,  when  his  army  laid  siege  to  Jerusalem  in  Hczekiah's  time;  but,  for 
aught  J  know,  it  might  be  penned  by  David,  upon  occasion  of  some  eminent 
victory  obtained  in  Itis  time;  yet  not  so  calculated  for  that,  but  that  it  might 
terve  any  other  the  like  occasion  in  aftertimes,  and  be  applicable  also  to  the 
glories  of  the  gospel-church,  of  tehichJej-ustdem  was  a  type,  especially  tvhen  it 
shall  come  to  be  a  church  triumphant,  the  heavenly  Jerusalem,  (Heb.  12.  22.) 
the  Jerusalem  uhich  is  ahove,  Gal.  4.  26.  Jerusalem  is  here  praised,  I.  F'jr 
its  relation  to  God,  V.  1,2.  II.  For  God's  care  of  it,  r.  3.  III.  For  the  terror 
it  strikes  upon  its  enemies,  v.  4.  .7.  IV.  For  the  pleasure  it  gives  to  itsfriends, 
who  delight  to  think,  1.  Of  if  hat  God  has  done,  does,  and  wilt  dti,for  it,  v.  8. 
2.  Of  the  gracious  discoveries  he  makes  of  himself,  in  and  for  that  holy  city, 
r.  9, 10.  3.  Of  the  effectual  provision  which  is  made  for  its  safty.  t?.  1 1 .  .13. 
4.  Of  the  assurance  we  have  of  the  perpetuity  of  God's  covenant  with  the 
tliildren  of  Zion,  v.  14.  In  singing  this  psalm,  we  must  be  affected  with  the 
pririlege  we  have  as  jnembers  of  the  gospel-church,  and  Must  express  ajtd 
excite  our  sincere  goud-will  to  all  its  interests, 

A  song  and  psalm  for  the  sons  of  Korah. 

1. /^REAT  is  the  Lord,  and  greatly  to  be 
vJT  praised  in  the  city  of  ouf  God,  in  the 
mountain  of  his  holiness.  2.  Beautiful  for  situa- 
tion, the  joy  of  the  Avhole  earth,  is  mount  Zion 
on  the  sides  of  the  north,  the  city  of  the  great 
King.  3.  God  is  known  in  her  palaces  for  a  re- 
fuge. 4.  For,  lo,  the  kings  were  assembled,  they 
passed  by  together.  5.  They  saw  it,  and  so  they 
marvelled;  they  were  troubled,  and  hasted  away. 
6.  Fear  took  hold  upon  them  there,  and  pain,  as 
of  a  woman  in  travail.  7.  Thou  bleakest  the 
ships  of  Tarshish  with  an  east-wind. 

The  psalmist  is  designing  to  praise  Jerusalem,  and  to  set  forth 
the  grandeur  of  that  city;  but  he  begins  wilh  the  praises  of  God, 
and  his  greatness,  (i-.  l.)and  ends  wilh  the  ])raises  of  God,  and 
his  goodness,  v.  14.  For,  whatever  is  the  subject  of  our  praises, 
God  must  be  both  the  Alpha  and  Onic2,a  of  them.  And,  particu- 
larly, whatever  is  said  to  the  honour  of  the  church,  must  ledounil 
to  the  honour  of  the  church's  God. 

What  is  here  said  to  the  honour  of  Jerusalem,  is, 

I.  That  the  King  of  heaven  owns  it;   it  is  the  city  of  our  God, 

(w.l.)  which  he  chose  out  of  all  the  cities  of  Israel  to  put  his  name 

there;  of  Zion  he  said  kinder  things  than  ever  he  said  of  any  place 

'jpon  earth.  This  is  my  rest  for  ever,  here  tcill  I  dwell,  for  I  have 


desired  it,  132.13,14.  It  is  the  city  of  the  great  King,  (i'.2.) 
the  King  of  all  the  earth,  who  is  pleased  to  declare  himself  in  a 
special  manner  present  there.  This  our  Saviour  quotes,  to  prove, 
that  to  swear  by  Jerusalem,  is  ))ro[anely  to  swear  by  God  himself, 
(Matth.5.35.)  for  it  is  the  city  of  the  great  King,  v\'ho  has  chosen 
it  for  the  special  residence  of  his  grace,  as  heaven  is  of  his  glory. 

1.  It  is  enlightened  with  the  knowledge  of  God.  In  Judah 
God  is  known,  and  his  name  is  great,  but  especially  in  Jerusalem, 
the  head-quarters  of  the  priests,  whose  lips  were  to  keep  this 
knowledge.  In  Jerusalem  God  is  great,  (v.l.)  who  in  other 
places  was  made  little  of,  was  made  nothing  of.  Happy  the 
kingdom,  the  city,  the  family,  the  heart,  in  which  God  is  great, 
in  which  he  is  uppermost,  in  which  he  is  all.  There  God  is  known; 
(v.'i.)  and  where  he  is  known,  he  will  be  great;  none  contemn 
God  but  those  that  are  ignorant  of  him. 

2.  It  is  devoted  to  the  honour  of  God.  It  is  therefore  called 
the  mountain  of  his  holiness,  for  holiness  to  the  Lord  is  written 
upon  it,  and  all  the  furniture  of  it,  Zech.14.20,21.  This  is  the 
privilege  of  the  church  of  Christ,  that  it  is  a  holy  nation,  a  peculiar 
people;  Jerusalem,  the  tvpc  of  it,  is  called  the  holy  city,  bad  as  it 
was,  (Malth.27.53.)  till  that  was  set  up,  but  never  after. 

3.  It  is  the  place  appointed  for  the  solemn  service  and  worship 
of  God ;  there  he  is  greatly  praised,  and  greatly  to  be  praised, 
v.l.  Note,  The  clearer  discoveries  are  made  to  us  of  God  and 
his  greatness,  the  more  it  is  exjiected  that  we  should  abound  in 
his  praises.  They  that  from  all  parts  of  the  country  brought  their 
offerings  to  Jerusalem,  had  reason  to  be  thankful  that  God  would 
not  only  permit  them  thus  to  attend  him,  but  promise  to  accept 
them,  and  meet  them  with  a  blessing,  and  reckon  himself  praised 
and  honoured  by  their  services.  Herein  Jerusalem  typified  the 
gospel-church  ;  for  what  little  tribute  of  praise  God  has  from  this 
earth,  arises  from  that  church  upon  earth,  which  is  therefore  his 
tabernacle  among  men. 

4.  It  is  taken  under  his  special  protection  ;  (v.  3.)  He  is  known 
for  a  Refuge;  he  has  approved  himself  such  a  one,  and  as  such  a 

one  he  is  there  applied  to  by  his  worshippers.  They  that  know 
hitn,  will  trust  in  him,  and  seek  to  him,  9.10.  God  was  known, 
not  only  in  the  streets,  but  even  in  the  palaces,  of  Jerusalem,  for 
a  Refuge;  the  great  men  had  recourse  to  God,  and  acquaintance 
with  him.  And  then  religion  was  likely  to  flourish  in  the  city, 
when  it  reigned  in  the  palaces. 

5.  Upon  all  these  accounts,  Jerusalem,  and  especially  moitnt 
Zion,  on  which  the  temple  was  built,  were  universally  beloved 
and  admired;  Beautiful  for  situation,  and  the  joy  of  the  whole 
earth,  v. 2.  The  situation  must  needs  be  every  way  agreeable, 
when  Infinite  Wisdom  chose  it  for  the  place  of  the  sanctuary;  and 
that  which  made  it  beautiful,  was,  that  it  was  the  mountain  of 
holiness,  for  there  is  a  beauty  in  holiness.  This  earth  is,  by  sin, 
covered  with  deformity,  and  therefore  justly  might  that  spot  of 
ground,  which  was  thiis  beautified  with  holiness,  be  called  the  joy 
of  the  whole  earth,  that  is,  what  the  whole  earth  had  reason  to 
rejoice  in,  that  God  would  thus  in  very  deed  dwell  wilh  man  upon 
the  earth.  Mount  Zion  was  on  the  north  side  of  Jerusalem,  and 
so  was  a  shelter  to  the  city  from  the  cold  and  bleak  winds  that 
blew  from  that  quarter;  or,  "if  fair  weather  was  expected  out  of  the 
north,  they  were  thus  directed  to  look  Zion-ward  for  it. 

II.  That  the  kings  of  the  earth  were  afraid  of  it.  That  God  was 
known  in  their  palaces  for  a  Refuge,  they  had  had  a  late  instance, 
and  a  very  remarkable  one.     Whatever  it  was, 

1.  They  had  had  but  too  much  occasion  to  fear  their  enemies; 
For  the  kings  were  assembled,  v.  4.  The  neighbouring  princes  w  ere 
confederate  against  Jerusalem,  their  heads  and  horns,  their  policies 
and  powers,  were  combined  for  its  ruin  ;  they  were  assembled  with 
all  their  forces,  they  passed,  advanced,  and  marched  on,  together, 
not  doubtinsc  but  thev  should  soon  make  themselves  masters  of 
that  city  which  should"  have  been  the  joy,  but  was  the  envy,  of  the 
whole  earth.  . 

2.  God  made  their  enemies  to  fear  them.  The  verv  sight  of 
Jerusalem  struck  them  into  a  consternation,  and  gave  check  to  their 
furv;  as  the  sight  of  the  tents  of  Jacob  frishtened  Balaam  from  his 
purpose  to  curse  Israel,  Numb.  24. 2.     They  saw  it  and  marvelled. 


PSALMS,  XLVIII. 


An  Exhortation  to  praise  God. 


and  hasted  avouy,  v.b.  Not  Veni,  vidi,  vici — I  came,  I  saiv,  I 
conquered;  but,  on  the  contrary,  Veni,  vidi,  victus  sum — I  came, 
I  sate,  I  was  defeated.  Not  that  there  was  any  thing  to  be  seen 
in  Jerusalem  that  was  so  very  formidable;  but  the  sight  of  it 
brought  to  mind  what  they  had  heard  concerning  the  special  pre- 
sence of  God  in  that  city,  and  the  divine  protection  it  was  under, 
and  God  im]frcssed  such  terrors  on  their  minds  thereby,  as  made 
them  retire  with  precipitation.  Though  they  were  kings,  though 
they  were  many  in  confederacy,  yet  they  knew  themselves  an  un- 
equal match  for  Omnipotence,  and  therefore /ear  came  upon  them, 
vnd  pain,  v.G.  Note,  God  can  dispirit  the  stoutest  of  his  church's 
enemies,  and  soon  put  them  in  pain  that  live  at  ease.  The  fright 
they  were  in  upon  the  sight  of  Jerusalem  is  here  compared  to  the 
throes  of  a  woman  in  travail,  which  are  sharp  and  grievous,  which 
sometimes  come  suddenly,  (1  Thess.  6. 3.)  which  cannot  be  avoided, 
and  which  are  effects  of  sin  and  the  curse.  The  defeat  hereby 
given  to  their  designs  upon  Jerusalem  is  compared  to  the  dreadful 
work  made  with  a  fleet  of  ships  by  a  violent  storm,  when  some  are 
split,  others  shattered,  all  dispersed  ;  (v.  7.)  Thou  breakest  the 
ships  of  Tarshish  with  an  east-icind ;  effects  at  sea  lie  thus  exposed. 
The  terrors  of  God  are  compared  to  an  east-wind  ;  (Job,  27. 20, 21.) 
these  shall  put  them  into  confusion,  and  break  all  their  measures. 
Who  knotvs  the  power  of  God's  anger? 

8.  As  we  have  heard,  so  have  we  seen  in  the 
city  of  the  Lord  of  hosts,  in  the  city  of  onr  God: 
God  will  establish  it  for  ever.  Selah.  9.  We  have 
thought  of  thy  loving  kindness,  O  God,  in  the 
midst  of  thy  temple.  10.  According  to  thy  name, 
O  God,  so  is  thy  praise  unto  the  ends  of  the  earth : 
thy  right  hand  is  full  of  righteousness.  11.  Let 
mount  Zion  rejoice,  let  the  daughters  of  Judah  be 
glad,  because  of  thy  judgments.  12.  Walk  about 
Zion,  and  go  round  about  her:  tell  the  towers 
thereof.  13.  Mark  ye  well  her  bulwarks,  consider 
her  palaces  ;  that  ye  may  tell  it  to  the  generation 
following.  14.  For  this  God  is  our  God  for  ever 
and  ever;  he  will  be  onr  guide  even  unto  death. 

We  have  here  the  good  use  and  improvement  which  the  people 
of  God  are  taught  to  make  of  his  late  glorious  and  gracious 
appearances  for  lliem  against  their  enemies,  that  they  might  work 
for  their  good. 

I.  Let  our  faith  in  the  wor^l  of  God  be  hereby  confirmed.  If 
we  compare  what  God  has  done  with  what  he  has  spoken,  we  shall 
find,  that  as  «ie  have  heard,  so  have  xve  seen,  fy.8.)  and  what  we 
have  seen,  obliges  us  to  l)elieve  what  we  have  heard.  1.  "As  -vf 
have  heard  done  in  former  providences,  in  the  days  of  oW,  so  have 
We  seen  done  in  our  own  days."  Note,  God's  latter  appearances 
for  his  people,  against  his  and  their  enemies,  are  consonant  to  his 
former  appearances,  and  should  put  us  in  nihid  of  them.  2.  "  As 
we  have  heard  in  the  promise  and  prediction,  so  have  we  seen  in 
t1ic  performance  and  accomplishment.  We  have  heard  that  God 
is  the  Lord  of  hosts,  and  that  Jerusalem  is  tlie  city  of  our  God,  is 
<lear  to  him,  is  his  particular  care ;  and  now  we  have  seen  it,  we 
have  seen  tlie  power  of  our  God,  we  have  seen  his  goodness,  we 
have  seen  his  care  and  concern  for  us;  that  he  is  a' iro/Z  o/ //re 
round  about  Jerusalem,  and  the  Glory  in  the  midst  of  her."  Note,, 
In  the  great  things  that  God  has  done,  and  is  doins,  for  his  church, 
it  IS  good  to  take  notice  of  the  fulfilling  of  the  scriptures ;  and  this 
would  help  US  the  better  to  understand  both  the  providence  itself, 
and  the  scripture  that  is  fulfilled  in  it. 

IL  Let  our  hope  of  the  stability  and  perpetuity  of  the  church 
be  hereby  encouraged.  •'  From  what  we  have  seen,  compared 
with  what  we  have  heard,  in  the  city  of  our  God,  we  niav  conclude, 
that  God  will  establish  it  for  ercr."  This  was  not  fulfilled  in 
Jerusalem,  (that  cily  was  long  since  destroyed,  and  all  its  tlorv 
laid  in  the  dust,)  but  has  its  accomplisliiiu'rit  in  the  !r<ispcl-church  ; 
we  arc  sure  ''•■'  "''-•  '.•'i-.j!  |,p  cslablishcd  for  ever,  it  is  built  upon 


a  rock,  and  the  gales  of  hell  cannot  prevail  against  it,  Matlh.  IG.  18. 
God  himself  has  undertaken  the  establishment  of  it;  it  is  the  Lord 
that  has  founded  Zion,  Isa.  14. 02.  And  what  we  have  seen, 
compared  with  what  we  have  heard,  may  encourage  us  to  hope  in 
that  promise  of  God,  upon  which  the  church  is  built. 

III.  Let  our  minds  be  hereby  filled  with  good  thoughts  of  God. 
"  From  what  we  have  heard,  and  seen,  and  hope  for,  we  may  take 
occasion  to  think  much  of  Gods  loving-kindness,  whenever  we 
meet  in  the  midst  of  his  temple,"  v.O.  AH  the  streams  of  mercy 
that  flow  down  to  us,  must  be  run  up  to  the  fountain  of  God's 
loving-kindness.  It  is  not  owing  to  any  merit  of  our's,  but  purely 
to  his  mercy,  and  the  peculiar  favour  he  bears  to  bis  people.  This, 
therefore,  we  must  Ihuik  of  with  delight,  think  of  freciuently,  and 
fixedly.  What  subject  can  we  dwell  upon  more  noble,  more 
pleasant,  more  profitable!  We  must  have  Gods  loving-kindness 
always  before  our  eyes,  (26.3.)  especially  when  we  attend  upon 
him  in  his  temple.  When  we  enjoy  the  benefit  of  public  ordi- 
nances undisturbed,  we  meet  in  his  temple,  and  there  is  none  to 
make  us  afraid,  we  should  take  occasion  thence  to  think  of  his 
loving-kindness. 

IV.  Let  us  give  to  God  the  glory  of  the  great  things  which  be 
has  done  for  us,  and  mention  them  to  his  honour;  (v.  10.)  "  Ac~ 
cording  to  thy  name,  0  God,  so  is  thy  praise,  not  only  in  Jerusalem, 
but  to  the  ends  of  the  earth."  Cy  tlie  late  signal  deliverance  of 
Jerusalem,  God  had  made  himself  a  name;  he  had  gloriously  dis- 
covered his  wisdom,  power,  and  goodness,  and  made  all  the  nations 
about  sensible  of  it;  and  soiias  his  praise;  that  is,  some,  in  all 
parts,  would  be  found  giving  glory  to  him  accordingly.  As  far  as 
his  name  goes,  his  praise  w  ill  go,  at  least,  it  should  go,  and,  at 
length,  it  shall  go,  when  all  the  ends  of  the  world  shall  praise 
him,  22.27.  Rev.  11. 16.  Some,  by  his  Home,  understand  especially 
that  glorious  name  of  his,  the  Lord  of  hosts;  according  to  that 
name,  so  is  his  praise;  for  all  the  creatures,  even  to  the  ends  of 
the  earth,  are  under  his  command.  But  his  people  must,  ia  a 
special  manner,  acknowledge  his  justice  in  all  he  does  for  them  ; 
'*  Rightco%isness  fills  thy  right  hand;  all  the  operations  of  thy 
power  are  consonant  to  the  eternal  rules  of  equity. 

.  V.  Let  all  the  members  of  the  church  in  particular,  take  to 
themselves  thecomfoit  of  what  God  does  for  hischurchin  general; 
(p.ll.)  "Let  mount  Zion  rejoice,  the  priests  and  Levites  that  attend 
the  sanctuary,  and  then  let  all  the  daughters  of  Judah,  the  coun- 
try-low ns,  and  the  iidiabitantsof  them,  be  glad  ;  let  the  women,  in 
their  sonss  and  dances,  as  usual  on  occasion  of  public  joys,  cele- 
brate with  thankfulness  this  great  salvation  which  God  has  wrought 
for  us."  Note,  When  we  have  given  God  the  praise,  we  may  then 
take  the  pleasure,  of  the  extraordinary  deliverances  of  the  church, 
and  be  glad  because  of  God's  judgments,  the  operations  of  his 
providence,  all  which  we  may  see  wrought  in  wisdom,  (therefore 
called /«(/(/ Hicn/s,)  and  working  for  the  good  of  his  church. 

VI.  Let  us  diligentlv  observe  the  instances  and  evidences  of  the 
church's  beaiitv,  stiength,  and  safety,  and  fai'-bfully  transmit  our 
observations  to  those  that  shall  come  after  ut,,  («.  12, 13.)  Walk 
nhoutZion.  Some  think  this  refers  to  the  ceremony  of  the  triumph  ; 
let  those  who  are  cmploved  in  that  solemnitv,  walk  r<iund  the 
walls,  as  they  did,  (Neh.12.31.)  singing,  and  praising  God.  In 
doing  this,  let  them  tell  the  towers,  and  mark  nell  the  bulu-ar/is, 
1.  That  they  might  magnify  the  late  wonderful  delirerance  God 
had  wrought  for  them.  Let  them  observe,  with  wonder,  that  the 
towers  and  bulwarks  are  all  in  their  full  strength,  and  none  of  them 
damaged ;  the  palaces  in  their  beauty,  and  none  of  them  ble- 
mished;  there  is  not  the  least  damage  done  to  the  city  by  the 
kings  that  were  assembled  against  it;  (i'.4.)  Tell  this  to  the  gene- 
ration following,  as  a  wonderful  instance  of  God's  care  of  his  holy 
city,  that  the  enemies  should  not  only  ruin  or  destroy  it,  but  not 
so  "much  as  hurt  or  deface  it.  2.  "fhal  they  might  fortify  them- 
selves against  the  fear  of  the  like  threatening  danger,  another 
lime.  And  so,  (1.)  We  may  understand  it  literally  of  Jerusalem, 
and  the  strong-hold  of  Zion.  Let  the  daughters  of  Judah  seethe 
towers  and  bulwarks  of  Zion,  with  pleasure,  equal  to  the  terror 
w  ith  which  the  kings,  their  enemies,  saw  them,  v.  5.  Jerusalem 
was  generally  looked  upon  as  an  impregnable  place,  as  appears. 


Lnm .  4. 1 2.  All  the  iuhahitanis  of  the  vorld  wmild  not  have,  believed 
that  an  enemy  should  have  entered  ike  (jates  of  Jerusalem:  nor 
couKl  tliov  liiivo  (Mitcird,  if  tlio  iiili;il)ilaiits  had  not  sinned  invay 
tlu'ir  dclViRV.  S<  t  your  heart  to  her  liulie.irhs.  Tliis  inliniatcs 
llial  iho  |)riiu'il>al  liulwaiks  of  Zion  wore-,  not  llit  olijccts  of  sense, 
which  Ihcy  might  set  ih.cir  cse  u])on,  bnl  tlieolijects  of  faith,  \vliich 
lliey  must  set  their  liearls  njion  ;  it  was  well  enough  fortified, 
indeed,  both  by  nature  and  art;  but  its  bulwarks,  that  were  mostly 
to  he  relied  upon,  were  tlie  special  ])resence  of  God  in  it,  the 
beauty  of  holiness  he  had  ]int  u|ion  it,  and  the  promises  he  had 
made  coneorniiig  it.  "  Consider  Jerusalem's  strength,  and  tell  it 
to  the  generations  to  come,  that  they  may  do  nothing  to  weaken 
it,  and  that,  if  at  any  time  it  be  in  distress,  they  may  not  basely 
surrenderit  to  the  enemy  as  not  tenable."  Calvin  observes  here,  that 
when  they  are  tlirected  to  transmit  to  posterity  a  particular  account 
of  the  towers,  and  bulwarks,  and  palaces  of  Jerusalem,  it  is  inti- 
mated, that,  in  process  of  time,  they  would  all  be  destroyed,  and 
remain  no  longer  to  be  seen  ;  for,  otherwise,  what  need  was  there  to 
preserve  the  description  and  history  of  them?  AVhcn  the  disciples 
were  admiring  the  buildings  of  the  temple,  their  Master  told  them, 
that  in  a  little  time  one  stone  of  it  should  not  be  left  upon  another, 
]Matlli.'24. 1,2.  Therefore,  (2.)  This  must  certaiidy  be  applied 
to  the  gospel-church,  that  mount  Zion,  Ilcb.  12.22.  "  Consider 
the  towers,  and  bulwarks,  and  palaces,  of  that,  that  you  may  be 
invited  and  encouraged  to  Join  yourselves  to  it,  and  embark  in  it. 
See  it  founded  on  Christ,  the  Rock  fortified  by  the  divine  ])ower, 
guarded  by  him  that  neitlier  slumbers  nor  sleeps.  See  what  pre- 
cious ordinances  are  its  palaces,  what  precious  promises  are  its 
bulwarks;  tell  this  to  the  generation  following,  that  they  may  with 
purpose  of  heart  espouse  its  interests,  and  cleave  to  it." 

VII.  Let  nt  triumph  in  God,  and  in  the  assurances  we  have  of 
his  everlasting  loving-kindness,  r.l4.  Tell  this  to  the  generation 
following,  transmit  this  truth  as  a  sacred  deposit  to  your  posteritv, 
That  this  God,  who  has  now  done  such  great  things  for  us,  is  our 
God  for  ever  and  ever;  he  is  constant  and  unchangeable  in  his 
love  to  us  and  care  forns.  1.  If  God  be  our  God,  he  is  our's  for 
ever,  not  only  through  all  the  ages  of  time,  but  to  eternity;  for  it 
is  the  everlasting  blessedness  of  glorified  saints,  that  God  himself 
will  he  teith  them,  and  will  be  their  God,  Rev.  21. 3.  2.  If  he  be 
our  God,  he  will  be  our  Guide,  our  faithful  constant  Guide,  to 
shew  us  onr  wav,  and  to  lead  us  in  it;  he  will  be  so,  even  unto 
death,  which  will  be  the  period  of  our  way,  and  will  bring  us  to 
our  rest.  He  will  lead  and  keep  us,  even  to  the  last.  He  will  be 
our  Ciuide  above  death  ;  so  some.  He  will  so  guide  ns,  as  to  set 
us  above  the  reach  of  death,  so  that  it  shall  not  be  able  to  do  us 
any  real  hurt.  He  will  be  our  Guide  beyond  death  ;  so  others.  He 
will  conduct  us  safe  to  a  happiness  on  the  oilier  side  death,  to  a 
life  in  which  there  shall  be  no  more  death.  If  we  take  the  Lord  for 
our  God,  he  will  conduct  and  convey  us  safe  to  death,  through 
death,  and  beyond  death;  down  to  death,  and  up  again  to  glory. 

PSALM  XLIX. 

This  psalm  is  a  sermon,  and  so  is  the  next.  In  most  of  the  psalms,  tee  have  //if 
pen7nan  praying  or  praising;  in  these,  tee  have  him  preaching ;  and  it  is  our  i 
duty,  in  sintiinf^  psalms,  to  teach  and  admonish  otwseUes  and  one  another. 
The  scnpe  and  'lcs":n  of  this  discourse  is,  to  concince  the  men  of  this  teorld  of 
their  sin  and  folly  in  sctlinc;  their  hearts  uptn  the  things  of  this  irorld,  and  so 
to  persuade  them  to  secic  the  things  of  a  better  uorld ;  as  also  to  comfort  the 
people  of  God,  in  reference  to  their  own  troubles,  and  the  grief  that  arises  from 
the  pres]>eritij  of  the  u-iclad.  I.  In  the  preface,  he  pioposes  to  awaken  worldly 
people  out  of  their  security,  (r.  1 .  .3.)  and  to  comfort  himself  and  other  godly 
people  in  a  day  of  distress,  r.  4,5.  //.  In  the  rest  of  the  psidm,  1.  He  endea- 
vours to  conrince  sinners  of  thdr  folly  in  doting  upon  the  tcealth  of  this  ivorld, 
by  shewing  them,  (1.)  That  they  cannot,  tvith  all  their  tcealth,  save  their  friends 
from  death,  ti.G..9.  (2.)  They  cannot  sure  themselves  from  death,  r.  10. 
(3.)  Tlicy  cannot  secure  themselves  n  happiness  in  this  icorld,  v.  11,12.  Much 
less.  (.1.)  Can  they  secure  to  themselves  a  happiness  in  the  other  vorld,  f.  14. 
2.  lie  endeavours  to  comfort  himself  and  other  iiood  people,  ( l.)  Against  the  fear 
of  death,  r.l.'j.  (2.)  AguinKt  the  fear  of  tlie  prospering  power  cf  tricked  people, 
r.lG..20.     In  singing  this  psalm,  let  tisreciire  these  instructions,  and  be  wise. 

To  the  chief  musician.     A  psalm  for  the  sons  of  Korah. 

EAR  this,  all  t/e  people;  give  ear,  all  ye 
inhabitants  of  the  world :   2.  Both  low  and 
VOL.  n.  88 


PSALMS,  XLVIII,   XLIX.         An  Exhortation  lo  praise  Cod. 

high,  rich  and  poor,  together.  3.  My  moulh  .shall 
speak  of  wisdom;  and  the  niedilation  of  my  heart 
shall  he  of  nnderstandiiig.  4.  I  will  incline  mine 
ear  to  a  parable:  1  will  open  my  dark  saying  upon 
the  harp.  5.  Wherefore  should  1  feariii  the  days  of 
evil,  when  the  iniquity  of  my  heels  shall  compass 


me  about? 

This  is  the  psalmist's  preface  to  his  discourse  concerning  llie 
vanity  of  the  world,  and  its  insufficiency  to  make  us  happv  ;  and 
wc  seldom  meet  with  an  introduction  more  solemn  than  this  is;  for 
there  is  no  truth  of  more  undoubted  certainty,  nor  of  greater  weight 
and  importance,  and  the  consideration  of  which  will  be  of  more 
advantage  to  ns. 

I.  He  demands  the  attention  of  others  to  that  which  he  was 
about  to  say  ;  {v.  1,2.)  Hear  this,  all  ye  people ;  hear  it  and  hoed 
it,  hear  it  and  consider  it;  what  is  spoken  once,  hear  twice;  Hear 
and  give  ear,  02.9,11.  Not  only,  "Hear,  all  ye  Israelites,  and 
give  ear  all  the  inhabitants  of  Canaan,"  but,  Hear,  all  i/c  people, 
and  give  ear,  all  ye  inhabitants  of  the  world;  for  this  doclrinc  is  not 
peculiar  to  those  that  are  blessed  wilh  divine  revehilion,  but  exen 
the  light  of  nature  witnesses  to  it.  All  men  may  know,  and  there- 
fore let  all  men  consider,  that  their  riches  will  not  profit  them  in 
the  day  of  death.  Both  low  and  high,  both  rich  and  ])oor,  niust 
come  together,  to  hear  the  word  of  God  ;  let  both,  therefore,  hear 
this  with  application.  Let  those  that  are  high  and  rich  in  the 
world,  hear  of  the  vanity  of  their  worldly  possessions,  and  n(jt  be 
proud  of  them,  nor  secure  in  the  enjoyment  of  them,  but  lay  them 
out  in  doing  good,  that  with  them  they  may  make  to  themselves 
friends;  let  those  that  are  poor  and  low,  hear  this,  and  be  content 
with  their  little,  and  not  envy  those  that  liave  abundance.  Poor 
people  are  as  much  in  danger  from  an  inordinate  desire  toward  the 
wealth  of  the  world,  as  rich  people  from  an  inordinate  delight  in  it. 

He  gives  a  good  reason  why  his  discourse  should  be  regarded; 
{v.  3.)  My  month  shall  speak  of  wisdom  ;  what  he  had  to  sav, 
1.  Was  true  and  good.  It  is  w  isdom  and  understanding,  it  will  make 
those  wise  and  intelligent  that  receive  it,  and  submit  to  it.  It  is 
not  doubtful  but  certain,  not  trivial  but  weiahty,  not  a  matter  of 
nice  speculation,  but  of  admirable  use  to  guide  us  in  the  right  way 
to  onr  great  end.  2.  It  was  what  he  had  himself  well-digested. 
What  his  month  spake  was  the  tneditation  ef  his  heart ;  (asl!*.  14. 
— 45.1.)  il  was  what  God  put  into  his  mind,  what  he  had  himself 
seriously  considered,  and  was  fully  apprized  of  the  meaning  of,  and 
convinced  of  the  truth  of.  That  which  ministers  speak  from  their 
own  hearts  is  most  likclv  to  reach  the  hearts  of  their  hearers. 

II.  He  engages  his  own  attention;  {e.4.)  I  trill  iueline  mine 
ear  to  aparablc.  It  is  called  a  parable,  not  because  il  is  figurative 
and  obscure,  but  because  it  is  a  wise  discourse,  and  very  inslruclivc. 
It  is  the  same  word  that  is  used  concerning  Solomon's  proverbs. 
The  psalmist  will  himself  incline  his  ear  to  it.  This  iniimates, 
1.  That  he  was  taught  it  by  the  Spirit  of  God,  and  did  not  speak 
of  himself.  Those  that  undertake  to  teach  others,  must  first  learn 
themselves.  2.  That  he  thought  himself  nearly  concerned  in  it, 
and  was  resolved  not  to  venture  his  own  soul  upon  that  bottom 
which  he  dissuaded  others  from  venturing  their's  upon.  3.  That 
he  would  not  expect  others  should  attend  to  that  which  he  himself 
did  not  attend  to  as  a  matter  of  the  greatest  im|)or(ance.  \\'he!e 
God  gives  the  tont/ne  of  the  learned,  he  first  teakens  the  car  to 
hear  as  the  learned,  Isa.50.4. 

III.  He  promises  to  make  the  matter  as  plain,  and  ns  affecting', 
as  he  could;  I  trill  open  nty  dark  saying  vpon  the  hnrp.  What  he 
learned  for  himself,  he  would  not  conceal  or  confine  to  himself, 
but  would  communicate,  for  the  benefit  of  others.  1.  Some  under- 
stood it  not,  it  was  a  riddle  to  them;  tell  them  of  the  vanity  of  the 
things  that  are  seen,  and  of  the  reality  and  weight  of  invisible 
things,  and  they  say,  Ah,  Lord  God,  doth  he  not  speak  parables? 
For  the  sake  of  such,  he  would  open  this  dark  saving,  and  make 
it  so  plain,  that  he  that  runs  might  read  it.  2.  Others  understood 
it  well  enough,  but  they  were  not  removed  by  if,  it  never  affected 
them,  and,  for  their  sake,  he  would  open  it  upon  the  harp,  and  try 


that  expeilitnt  to  «ork  upon  lliem,  to  win  upon  Ihem 

v:ay  Jind  him  who  a  sermon  flies.     Herbert. 

IV.  lie  lii'gins  willi  ilie  iipplicalion  of  it  to  himself,  and  that  is 
llie  riglit  raetiidd  in  \\liicli  to  treat  of  divine  tliini^s;  we  must  first 
preach  to  ourselves,  before  we  undertake  to  admonish  or  instruct 
others.  Before  lie  comes  to  set  down  tlie  foliv  of  carnal  security, 
(f.  6.)  he  here  lays  down,  from  his  own  experience,  llic  benefit  and 
comfort  of  a  holy  gracious  security,  which  they  enjoy  who  trust  in 
God,  and  not  in  their  worldly  wealth  ;  Wherefore  should  I  fear? 
hemeaiis,  Wherefore  should Ifear  their  fear,  (lsa.8.1'2.)  the  fears 
of  worldly  people?  1.  "Wherefore  should  1  be  afraid  o/them? 
therefore  should  I  fear  in  the  days  of  trouble  and  persecution, 
when  the  iniquity  of  my  heels,  or  of  my  supplanters  that  endea- 
vour to  trip  up  my  heels,  shall  compass  me  about,  and  thev  shall 
surround  nie  with  their  mischievous  attempts?  Why  should  I  be 
afraid  of  those,  all  whose  power  lies  in  their  wealth,  which  will 
not  enable  them  to  redeem  their  friends  ?  I  will  not  fear  their 
power,  for  it  cannot  enable  them  to  ruin  me."  The  great  men  of 
the  world  will  not  appear  at  all  formidable,  when  we  consider 
what  little  stead  their  wealth  will  stand  them  in.  We  need 
not  fear  their  casting  us  down  from  our  excellency,  who  cannot 
support  themselves  in  their  own  excellency.  2.  "  Wherefore 
should  I  be  afraid  like  them?"  The  days  of  old  age  and  death  are 
the  days  of  evil,  Eccl.12.1.  In  the  day  of  judgment,  the  iniquity 
of  our  heels,  or  of  our  steps,  our  past  sins,  will  compass  us  about, 
will  be  set  in  order  before  us.  Ecery  work  will  be  brought  into 
j^idgment,  with  every  seeret  thing;  and  every  one  ofvs  must  qive 
account  of  himself.  In  these  days,  worldly  wicked  people  will  be 
afraid;  nothing  more  dreadful  to  them,  that  have  set  their  hearts 
upon  the  world,  than  to  think  of  leaving  it;  death  to  them  is  the 
king  of  terrors,  because,  after  death,  comes  the  judgment,  when 
their  sins  will  snrrouud  them  as  so  many  furies;  but  wherefore 
should  a  good  man  fear  death,  who  has  God  with  him?  23.4. 
When  his  iniquities  compass  him  about,  he  sees  them  all  pardoned, 
Lis  conscience  is  purified  and  pacified,  and  then,  even  in  the 
iudgment-dav,  when  the  hearts  of  others  fail  them  for  fear,  thev 
ran  lift  up  "their  heads  with  joy,  Luke,  21 .26, 28.  Note,  The 
children  of  God,  though  ever  so  poor,  are  in  this  truly  happy, 
above  the  most  prosperous  of  the  children  of  this  world,  that  thev 
are  well-guarded  against  the  terrors  of  death,  and  the  judgment 
to  come. 

6.  They  that  trii.st  in  their  wealth,  and  boast 
themselves    in    the    mnltitiide    of    their    riches ; 

7.  None  of  them  can  by  any  means  redeem  his 
brother,    nor  jjive  to  God    a    ransom    for    him  : 

8.  (For  the  redemption  of  their  soul  is  precious, 
and  it  ceaseth  for  ever:)  9.  That  he  shoidd  still 
live  for  ever,  and  not  see  corruption.  10.  For  he 
seeth  that  wise  men  die,  likewise  the  fool  and  the 
brutish  person  perish,  and  leave  their  wealth  to 
others.  11.  Their  inward  thouglit  is,  that  tiieir 
houses  shall  continue  for  ever,  and  their  dwellinji^- 
places  to  all  c^enerations;  they  call  their  lands 
after  their  own  names.  12.  Nevertheless,  man 
being  in  hoivonr  abidelh  not:  he  is  like  the  beasts 
that  perish.  1.3.  This  their  way  is  their  folly: 
yet  their  posterity  approve  tiieir  sayings.  Selah. 
14.  Like  sheep  they  are  laid  in  the  sifave;  death 
shall  feed  on  them;  and  the  npiiolit  shall  have 
dominion  over  tiiem  in  the  morninj;-  ;  and  their 
fieauty  shall  consume  in  the  p,-rave  from  their 
dwelling. 

In  these  verses,  we  have, 

1.  A  description  of  the  spirit  and  way  of  worldly  people,  whose 


PSALMS,  XLIX. 

A  verse 


The  Vanity  of  worldly  Riches. 

portion  is  in  this  life,  17.14. — 49. 6, 11.  It  is  taken  for  granted 
that  they  have  wealth,  and  a  multitude  of  riches,  {v. 6.)  houses 
and  lands  of  inheritance,  which  they  call  their  own,  i>.  11.  God 
often  gives  abundance  of  the  good  things  of  this  world  to  bad  men, 
who  live  in  contem])t  of  him,  and  rebellion  against  him — by  which 
it  appears,  that  they  are  not  the  best  things  in  themselves,  for  then 
God  would  give  most  of  them  to  his  best  friends;  and  that  they 
are  not  the  best  things  for  ns,  for  then  they  would  not  have  so 
much  of  them,  who,  being  marked  for  ruin,  are  to  be  ripened  for 
it  by  their  prosperity,  Prov.  1.32.  A  man  may  have  abundance 
of  the  wealth  of  this  world,  and  be  made  better  by  it,  may  thereby 
have  his  heart  enlarged  in  love,  and  thankfulness,  and  oliedience, 
and  may  do  that  good  with  it  which  will  be  fruit  abounding  to 
his  account;  and  therefore  it  is  not  men's  having  riches  that  deno- 
minates them  worldly,  but  their  setting  their  hearts  u])on  them  as 
the  best  things;   and  so  these  worldly  people  an;  here  desciibed  ; 

1.  They  repose  a  confidence  in  their  riches;  They  trust  in  their 
wealth,  fii.G.)they  depend  upon  it  as  their  poriion  and  happiness, 
and  expect  that  it  will  secure  them  from  all  evil,  and  supply  lluin 
will)  all  good,  and  that  they  need  n<ithing  else,  no,  not  God  him- 
self. Their  gold  is  their  liope,  (Job,  31. 24.)  and  so  it  becomes 
their  god.  Thus  our  Saviour  explains  tlie  difficulty  of  the  sulvalion 
of  rich  jieople;  (Mark,  10.  24.)  IIoiv  hard  is  it  for  them  that  trust 
in  riches  to  enter  info  the  kingdom  of  God!    See  1  Tim.  G.  17. 

2.  They  take  a  pride  in  their  riches;  They  boast  themselves  in 
the  multitude  of  them,  as  if  they  were  sure  tokens  of  God's  favour, 
and  certain  proofs  of  their  own  ingenuity  and  industry.  3Iy  might, 
and  the  power  of  my  hand,  have  gotten  me  this  wealth;  as  if  they 
made  them  truly  great  and  happy,  and  more  really  excellent,  than 
their  neighbours.  They  boast  that  they  have  all  they  Wduld  have, 
(10.  3.)  and  can  set  all  the  world  at  defiance ;  /  sit  as  a  queen,  and 
shall  be  a  lady  for  ever;  therefore  they  call  their  lands  after  their 
own  names,  hoping  thereby  to  perpetuate  their  memory;  and,  if 
their  lands  do  retain  the  names  by  which  they  called  them,  it  is 
but  a  poor  honour ;  but  they  often  change  their  names  when  they 
change  their  owners. 

3.  They  flatter  themselves  with  an  expectation  of  the  perpetuity 
of  their  worldly  possessions;  (u.ll.)  Their  inward  thought  is,  that 
their  houses  shall  continue  for  ever,  and  with  this  thought  they 
please  themselves.  Are  not  all  thoughts  inward?  Yes:  but  it 
intimates,  (1.)  That  this  thought  is  deeply  rooted  in  their  mhids, 
is  rolled  and  revolved  there,  and  carefully  lodged  in  the  innermost 
recesses  of  their  hearts.  A  godly  man  has  thoughts  of  the  world, 
but  they  are  his  outward  thoughts  ;  his  inward  thought  is  reserved 
for  God  and  heavenly  things;  but  a  worldly  man  has  only  some 
floating  foreign  thoughts  of  the  things  of  God,  while  his  fixoti 
thought,  his  inward  thought,  is  about  the  world;  that  lies  nearest 
his  heart,  and  is  upon  the  throne  there.  (2.)  There  it  is  indus- 
triously concealed ;  they  cannot,  for  shame,  say  that  they  expect 
their  houses  to  continue  for  ever,  but,  inwardly,  they  think  so. 
if  they  cannot  persuade  themselves  that  they  shall  continue  for 
ever,  yet  they  are  so  foolish  as  to  think  their  houses  shall,  and  their 
dweirmg-|)lace^ — suppose  Ihey  shoidd,  what  good  will  that  do 
tlieni,  when  they  shall  be  no  longer  their's?  But  they  will  not; 
for  the  world  passes  away,  and  the  fashion  of  it:  all  things  are 
devoured  by  the  teeth  of  time. 

II.  A  demonstration  of  their  folly  herein.  In  general,  (jj.  13.) 
This  their  way  is  their  folly.  Note,  The  way  of  worldliness  is  a 
very  foolish  way :  they  that  lay  up  their  treasure  on  earth,  and  set 
their  affections  on  things  below,  act  contrary  both  to  right  reason 
and  to  their  true  interest.  God  himself  pronounced  him  a  fool 
who  thought  his  goods  were  laid  up  for  many  years,  and  that  they 
would  be  a  portion  for  his  soul,  Luke,  12. 10, 20.  And  yet  their 
posterity  approve  their  sayings,  agree  with  them  in  the  same 
sentiments,  say  as  they  say,  and  do  as  they  do,  and  tread  in  the 
steps  of  their  worldliness.  Note,  The  love  of  the  world  is  a  disease 
that  runs  in  the  blood  ;  men  have  it  by  kind,  till  the  grace  of  God 
cures  it. 

To  prove  the  folly  of  carnal  worldlings,  he  shews, 
1.  That,  with  all  their  wealth,  they  cannot  save  the  life  of  the 
dearest  friend  they  have  in  the  world,  nor  purchase  a  reprieve  for 


PSALMS,  XLIX. 


The  Vanity  of  worlilly  Riches 


him  wlicn  he  is  under  the  ari-e<;t  of  death ;  (i-.7..9.)  Nnne.  of 
them  ciiii  1)11  ami  virans  redeem  his  hrntficr;  his  hrollier-worhllin;;', 
who  wiiidd  eive  iiiiii  foiiiiter-seciirily  out  of  his  on  ii  estate,  if  he 
would  hilt  he  bail  for  him:  and  uladlv  he  would,  in  hopes  that  he 
niialit  do  the  same  kindness  for  hiin  another  time.  Bnt  their 
Words  will  not  he  taken  one  for  another,  nor  will  one  man's  estate 
be  the  ransom  of  another  man's  life.  God  does  not  value  it,  it 
is  of  no  aceonnt  with  him;  and  the  trnc  valne  of  things  is  as 
Ihev  stand  in  his  hooks.  His  justice  will  not  accept  it  hv  way  of 
commutation  or  equivalent.  The  Lord  of  our  hrotlier's  life  is  the 
Lord  of  our  estate,  and  may  take  both,  if  he  jileases,  without 
cither  difficulty  to  himself  or  wrong  to  us;  and  therefore  one 
cannot  be  ransom  for  another.  We  cannot  bribe  death,  that  our 
brother  should  still  live,  much  less  that  he  should  live  for  ever,  in 
this  world,  nor  bribe  the  grave,  that  he  should  not  see  corruption ; 
for  we  must  needs  die,  and  return  to  the  dust,  and  there  is  no 
discharge  from  that  war.  What  follv  is  it  to  trust  to  that,  and 
boast  of  tliat,  which  will  not  enable  us  so  niiicli  as  for  one  hour 
to  respite  the  execution  of  the  sentence  of  death  upon  a  parent,  a 
child,  or  a  friend  that  is  to  us  as  our  own  soul!  It  is  certainly 
true,  that  the  redemption  of  the  soul  is  precious,  and  ceaseth  for 
ever;  life,  when  it  is  going,  cannot  be  arrested,  and  when  it  is 
gone,  it  cannot  be  recalled,  by  any  human  art,  or  worldly  price. 
But  this  looks  further,  to  the  eternal  redemption  which  was  to  be 
wrought  out  by  the  Messiah,  whom  the  Old  Testament  saints  had 
an  eye  to  as  the  Redeemer.  Immortality  is  a  jewel  of  too  great 
a  value  to  be  purchased  by  the  wealth  of  this  world.  We  are 
not  redeemed  with  corruptible  thinr/s,  srich  as  silver  and  gold, 
1  Pet. 1. 18,19.  The  learned  Dr.  Hammond  applies  the  8lh  and 
S)th  verses  expressly  to  Christ;  "  The  redemption  oj  the  soul  shall 
he  precious,  shall  be  high-))rized,  it  shall  cost  very  diar;  but, 
being  once  wrought,  it  .shall  cease  for  ever,  it  shall  never  need  to 
be  repeated,  Heb.9.25,  26. — 10.12.  And  he,  the  Redeemer, 
shall  yet  live  for  ever,  and  shall  not  see  corrvption;  he  shall  rise 
again  before  he  sees  corruption,  and  then  shall  live  for  evermore," 
Rev.  1.18.  Christ  did  that  for  us,  which  all  the  riches  of  the 
world  could  not  do;  well  theivfore  may  he  be  dearer  to  us  than 
any  worldly  things.  Christ  did  tJiat  for  ns  which  a  brother,  a 
friend,  could  not  do  for  us,  no  not  one  of  the  best  estate  or  inter- 
est; and  therefore  those  that  loiie  father  or  brot/ier  more  than  him, 
are  not  icorthy  of  him.  This  likewise  shews  the  folly  of  worldly 
people,  who  sell  their  souls  for  that  which  would  never  buy  them. 

2.  That,  with  all  their  wealth,  tiiey  cannot  secure  themselves 
from  the  stroke  of  death.  The  worldling  sees,  and  it  vexes  him  to 
see  it,  that  wise  men  die,  likeicise  the  fool  and  the  brutish  person 
perish,  v.\0.  Therefore  he  cannot  but  expect  that  it  Avill,  at 
length,  come  to  bis  own  turn;  he  cannot  find  any  encouragement 
to  hope  that  he  himself  shall  continue  for  ever,  and  therefore 
foolishly  comforts  himself  with  this,  that,  though  he  shall  not,  his 
house  shall.  Some  rich  people  are  wise,  they  are  politicians,  but 
they  cannot  out-wit  death,  nor  evade  his  stroke,  with  all  their 
art  and  management;  others  are  fools  and  brutish,  (Fortuna  favet 
faivis — Fools  are  fnrtune^s  favourites,)  these,  though  they  do  no 
good,  yet  perhaps  do  no  great  hurt,  in  the  world:  but  that 
shall  not  excuse  them,  thev  shall  perish,  and  be  taken  away  by 
death,  as  well  as  the  wise  that  did  mischief  with  their  craft.  Or 
by  the  wise  and  the  foolish  we  may  understand  the  godly  and  the 
wicked  ;  the  godly  die,  and  their  death  is  their  deliverance ;  the 
wicked  perish,  their  death  is  their  destruction;  bnt,  however,  they 
leave  their  wealth  to  others.  (1.)  They  cannot  continue  with  it, 
nor  will  it  serve  to  procure  them  a  reprieve.  That  is  a  frivolous 
plea,  though  once  it  served  a  turn  ;  (Jer.41.8.)  Slay  7is  not,  for 
we  have  treasures  in  the  field.  (2.)  They  cannot  carry  it  away 
with  them,  bnt  must  leave  it  behind  them.  (3.)  They  cannot 
foresee  who  will  enjoy  it  when  thev  have  left  it;  they  must  leave 
\t  to  others,  but  to  whom  they  know  not,  perhaps  to  a  fool, 
|Eccl.2. 19.)  perhaps  to  an  enemy. 

And  as  men's  wealth  will  stand  them  in  no  stead  in  a  dying 
yiour,  so  neither  will  their  honour;  (ii.l2.)  ^fan,  being  in  honour, 
abides  not.  We  will  suppose  a  man  advanced  to  the  highest  pin- 
nacle of  preferment,   as  great  and  happy   aa  the  world  can  make 


I  him;  man  in  splenilour,  man  at  his  best  estate,  surronndrd  a7id 
|su|)ported  with  all  the  advantages  he  can  desire:  yet  then  he 
abides  not,  his  honour  does  not  continue,  that  is  a  fi.eling 
shadow,  he  himself  does  not.  Me  tarries  not  all  iiit;lil  ;  lliis 
world  is  an  inn,  in  which  his  stay  is  so  short,  tliat  he  can  scarcely 
be  said  to  get  a  night's  lodging  in  il ;  so  little  rest  is  there  in  these 
things;  he  has  hut  a  hailiiig  lime ;  H,  is  lihe  the  beasts  that 
perish;  he  must  as  certainly  die  as  the  beasts,  and  his  death  will 
be  as  final  a  period  to  his  stale  in  this  world  as  their's  is  ;  his  dead 
Ixidy  likewise  will  )iutrify  as  their's  do;  and  fas  Dr.  Hammond 
obser\es)  frequently  the  greatest  honours  and  wealth,  nnjuslly 
gotten  by  the  parent,  descend  not  to  anv  one  of  his  posterity,  (a* 
the  beasts,  when  they  die,  leave  nothing  behind  them  to  their 
young  ones,  but  the  wide  world  to  feed  in,)  but  fall  into  other 
hands  immediately,  for  which  he  never  designed  to  gather  them. 
3.  That  their  condition  on  the  other  side  death  will  he  very 
miserable.  The  world  they  dole  u|)on,  will  not  only  not  save 
them  from  death,  but  will  sink  them  so  much  the  lower  into  hell; 
(!'.  14.)  Lihe  sheep  they  are  laid  in  the  grave.  Their  prosperity 
did  but  feed  them  like  sheep  for  the  slaughter,  (Hos.4.16.)  anil 
then  death  comes  and  shuts  them  up  in  the  grave,  like  fat  sheen 
in  a  fold,  to  be  brought  forth  to  the  day  of  wrath.  Job,  21.30. 
Multitudes  of  them,  like  flocks  of  sheep  dead  of  some  disease, 
are  thrown  into  the  grave,  and  there  death  shall  feed  on  them, 
the  second  death,  the  worm  that  dies  not.  Job, 24.40.  Their 
own  guilty  consciences,  like  so  manv  vultures,  shall  be  continually 
preying  upon  them,  with,  Son,  remember,  Luke,  16. 25.  Death 
insults  and  triumphs  over  them,  as  it  is  represented  in  the  fail 
of  the  king  of  Babylon,  at  which  hell  from  beneath  is  moved, 
Isa.14.9.  etc.  While  a  saint  can  ask  proud  Death,  Where  is  thy 
sting?  Death  will  ask  the  proud  sinner,  Where  is  thy  wealth, 
thy  pomp?  and  the  more  he  was  fattened  with  prosperitv,  the 
more  sweetly  will  death  feed  on  him.  And  in  the  morning  of 
the  resurrection,  when  all  that  sleep  in  the  dust  shall  awake, 
(Dan.  12. 2.)  the  upright  shall  have  dominion  over  them;  shall 
not  only  be  advanced  to  the  highest  dignity  and  honour,  when 
they  are  filled  with  everlasting  shame  and  contempt,  elevated  to 
the  highest  heavens,  when  they  are  sunk  to  the  lowest  hell;  but 
they  shall  be  assessors  with  Christ  in  passing  judgment  upon  Ihem, 
and  shall  applaud  the  justice  of  God  in  their  ruin.  When  the 
rich  man  in  hell  begged  that  Lazarus  might  bring  him  a  drop  of 
water  to  cool  his  tongue,  he  owned  that  that  upright  man  had 
dominion  over  him,  as  the  foolish  virgins  also  owned  the  dominion 
of  the  wise,  and  that  they  lay  much  at  their  mercy,  when  they 
begged.  Give  vs  of  your  oil.  Let  this  comfort  us,  in  reference 
to  the  o|>pressions  which  the  upright  are  now  often  groaning 
under,  and  the  dominion  which  the  wicked  have  over  them.  The 
day  is  coming,  when  the  tables  will  be  turned,  (Esther,  9.1.)  and 
the  upright  will  have  the  d(mn'nion.  Let  us  now  judce  of  things, 
as  they  will  appear  at  that  day.  But  what  w  ill  become  of  all  the 
beauty  of  the  wicked?  Alas!  that  shall  all  be  consumed  in  the 
grave  from  their  dwelling;  all  that  upon  which  thev  valued  them- 
selves, and  for  which  others  caressed  and  admired  them,  was  all 
adventitious  and  borrowed,  it  was  paint  and  varnish,  and  thev  will 
rise  in  their  own  native  deformity.  The  beauty  of  holiness  is  thai 
which  the  grave,  that  consumes  all  other  beauty,  cannot  touch,  or 
do  any  damage  to.  Their  beauty  shall  consume,  the  grave,  or 
hell,  being  a  habitation  to  every  one  of  them;  and  what  beauty 
can  be  there  where  there  is  nothing  but  the  blackness  of  darkness 
for  ever? 


15.  But  God  will  redeem  my  soul  from  the 
power  of  the  grave;  for  he  shall  receive  me. 
Selah.  16.  Be  not  thou  afraid  when  one  is  made 
rich,  when  the  glory  of  his  house  is  increased  ^ 

17.  For  when  he    dieth   he    siiall  carry  nothing 
away:    his    glory    shall    not  descend   after  him. 

18.  Though  while  he  lived  he   blessed  his   soui: 


PSALMS.  XLIX. 


Confidence  in  God. 


and  men  will  praise  tlieo,  \vlien  thou  docst  well  to 
thj'self.  19.  He  sliall  go  lo  the  generation  of  his 
fathers;  they  shall  never  see  light.  20.  Man  that 
h  in  hoiioiu-,  and  uiiderstatidelh  not,  is  like  the 
beasts  t/iat  perish. 


Tlicrc  is  no  cause 
Mosjiect  as  David 


Good  reason  is  here  given  to  (xor.d  people, 

I.  ^^'llv  tlicv  should  not  lie  afraid  of  dcall!. 
for  that  fear,  if  lliey  have  sodi  a  coiiifortiiliie 
liere  has  of  a  happy  state  on  Ihe  other  side  deaUi,  r.  15.  He  had 
shewed  (('.14.)  how  miserable  the  dead  are  that  die  iu  their  sins; 
liere  he  shews  how  blessed  the  dead  are  thai  die  in  the  Lord. 
The  distinction  of  men's  outward  condition,  how  great  a  difference 
soever  it  makes  in  life,  makes  none  at  death;  rich  and  poor  meet 
in  the  grave:  but  Ihe  distinction  of  men's  s|)iritiial  state,  though, 
ill  this  life,  it  nuikes  a  small  difference,  where  all  things  come 
alike  to  all,  yet,  at  and  after  death,  it  makes  a  very  great  one; 
Now  he  is  cnwfortcd,  and  thou  art  tormented.  The  righteous 
has  hope  in  his  death,  so  has  David  here  hope  in  God  concerning 
his  soul.  Note,  Tlu^  believing  hopes  of  the  soul's  redemption 
from  tl'.e  grave,  and  reception  to  glory,  are  the  great  support  and 
joy  of  Ihe  chiklren  of  God  in  a  dying  hour.     They  hope, 

1.  That  God  will  redeem  their  souls  from  the  power  of  the 
grave;  which  includes,  (l.)The  preserving  of  the  soul  from 
(^oing  to  the  grave  with  the  body.  The  grave  has  a  power  over 
the  i)odv,  by  virtue  of  the  sentence,  (Gen.  3. 19.)  and  it  is  cruel 
enough  in  executing  that  power,  (Cant.  8. 6.)  but  it  has  no  such 
power  over  the  soul;  it  has  power  to  silence,  and  imprison,  and 
consume,  the  body;  but  the  soul  then  moves,  and  acts,  and  con- 
corses,  more  freely  than  ever;  (Rev. G.  9,10.)  it  is  immaterial 
and  immortal.  When  death  breaks  the  dark-lanlhorn,  yet  it  does 
not  extinguish  the  candle  that  was  pent  up  in  it.  (2.)  The 
re-uniting  of  Ihe  soul  and  body  at  Ihe  resurrection.  The  soul  is 
often  put  for  the  life;  that  indeed  falls  under  the  power  of  the 
grave  for  a  time,  but  it  shall,  at  length,  be  redeemed  from  it, 
when  mortality  shall  be  swallowed  up  of  life.  The  God  of  life, 
that  was  its  Creator  at  first,  can  and  will  be  its  Redeemer  at  last. 
(3.)  The  salvation  of  the  soul  from  eternal  ruin;  "God  shall 
redeem  my  soul  from  the  shcol  of  hell,  the  wrath  to  come,  that 
pit  of  destruction  into  which  the  wicked  shall  be  cast,"  u.  14. 
It  is  a  great  comfort  to  dying  saints,  that  they  shall  not  be  hurt 
of  the  second  death,  (Rev. 2. 11.)  and  therefore  the  first  death 
has  no  sting,  and  ihe  grave  no  victory. 

2.  That  he  v\ill  receive  them  to  himself.  He  redeems  their 
souls,  that  he  may  receive  them,  (31.5.)  Into  thy  hands  I  commit 
wy  spirit,  for  thou  hast  redeemed  it.  He  will  receive  them  into 
his  favour,  will  admit  them  into  his  kingdom,  into  the  mansions 
that  are  prepared  for  them,  (John,14. 2, 3.)  those  everlasting 
habitations,  I,uke,lG.9. 

(I.  Why  they  should  not  be  afraid  of  Ihe  prosperity  and  power 
,f  wicked  peojile  in  this  world,  which,  as  it  is  their  pride  and 
Joy,  has  often  been  Ihe  envy,  and  grief,  and  terror,  of  the 
righteous;  which  vet,  all  things  considered,  there  is  no  reason  for. 

1.  He  supposes  they  will  be  under  a  strong  temptation  to  envy 
the  prosperity  of  sinners,  and  to  be  afraid  that  they  will  carry 
^11  before  them  with  a  high  hind,  that  with  their  wealth  and 
interest  Ihev  will  run  down  religion  and  religious  people,  and 
that  lluy  will  he  found  the  truly  happy  people;  for  he  supposes, 
(1.)  That  ihey  are  made  rich,  and  so  are  enabled  to  give  law  to 
oil  about  them,  and  have  every  thing  at  command:  Peennice 
ohediimt  omnes  el  omnia — Every  person  and  every  thing  obey  the 
commanding  influcnee  of  money.  (2.)  That  the  glory  of  their 
house,  from  very  small  beginnings,  is  increased  greatly,  which  na- 
turally makes  men  haughty,  insolent,  and  imperious,  «.  IG.  Thus 
they  seem  to  be  Ihe  favourites  of  Heaven,  and  therefore  formida- 
ble. (3.)  That  they  are  very  easy  and  secure  in  themselves  and 
in  their  own  minds;  (d.18.)  In  his  life-time,  he  blessed  his  soul; 
lie  thought  himself  a  very  happy  man,  such  an  one  as  he  would 
he,  and  a  very  good  man,  such  an  one  as  he  should  be,  because 
he  prospered  in  Ihe  world.     He  l)lesscd  liis  soul,  as  that  rich  fool 


who  said  to  his  soul,  "  Soul,  take  thine  case,  and  be  not  disturbed 
either  with  cares  and  fears  about  the  world,  or  with  the  rebukei 
and  admonitions  of  conscience.  All  is  well,  and  will  be  well  foi 
ever."  Note,  [1.]  It  is  of  great  consequence  to  consider  what  that 
is  in  which  we  bless  our  souls,  upon  the  score  of  \\hich  we  think 
well  of  ourselves.  Believers  bless  Ihemsetres  in  the  God  of  truth, 
(Isa.65.16.)  and  think  themselves  happv  if  he  be  theirs;  carnal 
people  bless  themselves  in  the  wealth  of  the  world,  and  thinli 
ihemselves  happy  if  they  have  abund.uice  of  llial.  [2.]  There 
are  many  whose  precious  souls  lie  under  Ciods  cur-se,  and  yet  ihey 
do  themselves  bless  them;  Ihey  applaud  that  in  themselves  which 
God  condemns,  and  speak  peace  to  themselves,  when  God  de- 
nounces war  against  them.  Yet  this  is  not  all.  (4.)  They  are 
in  good  reputation  among  their  neighbours;  "  Men  u- ill  praise 
thee,  and  cry  thee  up,  as  ha\ina;  done  well  for  thyself  in  raising 
such  an  estate  and  family."  This  is  the  sentiment  of  all  tlie 
children  of  this  world,  that  those  do  best  for  themselves  that 
do  most  for  their  bodies,  by  heaping  up  riches,  though,  at  the 
same  lime,  nothing  is  done  for  the  soul,  nothing  for  eternity; 
and  accordingly  they  bless  the  covetous,  whom  ihe  Lord  abhors, 
10.3.  If  men  were  to  be  our  judges,  it  were  our  wisdom  thus 
to  recommend  ourselves  to  their  good  opinion:  but  what  will  it 
avail  lis  to  be  approved  of  men,  if  God  condemn  us?  Dr. 
Hammond  understands  this  of  the  good  man  here  spoken  to, 
for  it  is  the  second  person,  not  of  the  wicked  man  spoken  of; 
"He,  in  his  life-time,  blessed  his  soul,  hut  thou  shalt  be  praised 
fordoing  well  vnto  thyself.  The  worldling  magnified  himself; 
but  thou  that  dost  not,  like  him,  speak  well  of  thyself,  but  dost 
well  for  thyself,  in  securing  thy  eternal  welfare,  thou  shalt  be 
praised,  if  not  of  men,  yet  of  God,  which  will  be  thine  ever- 
lasting honour. 

2.  He  suggests  that  which  is  sufficient  to  take  off  the  strength 
of  the  temptation,  by  directing  us  to  look  forward  to  the  end  of 
prosperous  sinners;  (73.17.)  "Think  what  they  will  he,  in  the 
other  world,  and  yon  will  see  no  cause  to  envy  them  what  they 
are,  and  have,  in  this  world." 

(1.)  In  the  other  world,  they  will  be  never  the  belter  for  all  the 
wealth  and  prosperity  they  are  now  so  fond  of;  it  is  a  miserable 
portion,  which  will  not  last  so  long  as  they  must ;  {v.  17.)  When 
he  dies,  it  is  taken  for  granted  that  he  goes  into  another  world 
himself,  but  he  shall  carry  nothing  away  with  him  of  all  that 
which  he  has  been  so  long  heaping  up.  The  greatest  and 
wealthiest  cannot  therefore  be  the  happiest,  because  they  are 
never  the  better  for  their  living  in  this  world  ;  as  Ihey  came 
naked  into  it,  they  shall  go  naked  out  of  it.  But  those  have 
something  to  shew  in  the  other  world,  for  their  living  in  this 
world,  who  can  sav,  through  grace,  that  though  they  came  cor- 
rupt, and  sinful,  and  spiritually  naked,  into  il,  they  go  renewed, 
and  sanctified,  and  well-clothed  with  the  righteousness  of  Christ, 
out  of  it.  They  that  are  rich  in  the  graces  and  comforts  of  thj 
Sj)irit,  have  something  which,  when  they  die,  they  shall  carry 
away  with  them,  something  which  death  cannot  strip  them  of, 
nay,  which  death  will  be  the  improvement  of;  but  as  for  worldly 
possessions,  as  we  brought  nothing  into  the  world,  (v  liat  we  have 
we  had  from  others,)  so  it  is  certain  that  we  shall  carry  nothing 
out,  but  leave  it  to  others,  iTini.G.  7.  They  shall  descend,  but 
their  glorv,  thai  which  they  called  and  counted  their  glory,  and 
gloried  in,  shall  not  descend  after  them,  to  lessen  the  disgrace 
of  death  and  the  grave,  to  bring  them  off  iu  the  judgment,  or 
abate  the  torments  of  hell;  grace  is  glory  thai  will  ascend  with 
us,   but  no  earthly  glory  will  descend  after  us. 

(2.)  In  the  oilier  world,  they  will  be  infinitely  the  worse  for  all 
their  abuses  of  the  wealth  and  prosperity  Ihey  enjoyed  In  this  world, 
(v.  19.)  The  soul  shall  go  to  the  generation  of  his  fathers,  his  worldly- 
wicked  fathers,  whose  sayings  he  a[)proved,  and  whose  steps  he 
trod  in,  his  fathers  who  would  not  iieaiken  to  the  word  of  God, 
Zeeh.1.4.  He  shall  go  to  he  there  where  they  are  that  shall 
never  see  li"'ht,  shall  never  have  the  least  glimpse  of  comfort  and 
jov,  being  condemned  to  utter  darkness.  Be  not  afraid  then  of  thff 
pomp  and  power  of  wicked  people;  for  the  end  of  the  man  that 
is  in  honour,  if  he  be  not  wise  and  good,  will  be  niijorable;  if  he 


PSALMS,  XLIX,  L. 


The  Majesty  of  Messiah. 


iiii(loislaiul  not,  lie  is  lo  he  pilicd  rallicr  tlian  envied.  A  fool,  a 
wieUed  man,  in  honour,  is  really  as  (lespicahlc  an  animal  as  any 
uiiiler  liie  sun  ;  he  is  liUp  the  beasts  that  jicrisk;  (r.20.)  nay,  it  is 
hitler  to  he  a  heasi,  than  to  he  a  man  tliat  makes  iiiiiiself  like  a 
l.'east.  Men  in  honour,  that  understand,  that  know  and  do  their 
ilulv,  and  make  conscience  of  it,  are  as  gods,  an<l  children  of  the 
.Most  riish.  But  men  in  honour,  that  understand  not,  that  arc 
j)rou(l,  and  sensual,  and  ojipressivc,  are  as  beasts,  and  they  shall 
perish,  like  the  beasts,  ingloriously  as  to  this  world,  though  not, 
like  the  heasis,  indemnified  as  to  another  world.  Let  ]>ros])erons 
sinners  therefore  be  afraid  for  themselves,  but  let  not  even  suffer- 
ing saints  be  afraid  of  them. 

PSALM  L. 

This  psalm,  as  the  former,  is  a  psalm  of  instruction,  not  of  prayir  or  praise;  it  is 
a  psalm  of  reproof  and  admonition,  in  50iir'"ff  trhich,  ice  are  to  teach  and 
admonish  one  another.  In  the  forc!;oinf;  pxalm,  after  a  general  demand  of 
attention,  God  bij  his  prophet  deals  fr.3.)  with  the  children  of  this  tiorld,  to 
conrince  them  of  their  sin  and  folly  in  selling  their  hearts  upon  Ihe  Health  of 
this  world ;  in  this  psalm,  after  a  tike  preface,  he  deals  icith  those  that  were, 
in  profession,  the  church's  children,  to  conrince  them  of  their  sin  and  folly  in 
placing  their  religion  in  ritual  services,  ivhile  they  neglected  practical  godli- 
ness;  and  this  is  as  sure  a  way  to  ruin  as  the  other.  This  psalm  /.s'  intended, 
i.  As  a  reproof  to  the  carn(H  Jetvs,  both  those  that  rested  in  the  external  per- 
formances of  their  religion,  and  were  remiss  in  the  more  excellent  duties  of 
prayer  and  praise ;  and  those  that  expounded  the  law  to  others,  but  lived  wicked 
lives  themselves.  2.  As  a  prediction  of  the  abolishing  of  the  aremonial  law, 
and  of  the  introducing  of  a  spiritual  way  of  worship,  in  and  by  the  kingdojn 
of  the  Messiah,  Jo!in,4.  2X,21.  3.  As  a  representation  of  the  day  of  judg- 
ment, in  trhich  God  will  call  men  to  an  account  concerning  their  observance  of 
those  things  which  they  hare  thus  been  taught ;  men  .shall  be  judged  accordinsj 
fo  wliat  is  written  in  tlie  books  ;  and  therefore  Christ  is  fitly  represented 
speaking  as  a  Judge,  then  uhen  he  speaks  as  a  Lawgirer.  Here  is,  I.  The 
glorious  appearance  of  the  Prince  that  gives  law  and  judgment,  e.  1..6. 
//.  Instruction  given  to  his  worshippers,  to  turn  their  sacrifices  into  prayers, 
I'.  7..  15.  ///.  A  rebuke  to  those  that  pretend  to  icorship  God,  but  live  in 
disobedience  lo  his  commands  ;  (v.  10.  .20.)  their  doom  read  ;  {v.  21,22.)  and 
warning  given  to  all  to  look  to  their  cojiversatioii  as  well  as  to  their  devotions, 
V.  23.  These  instructions  and  admonitions  we  must  take  to  ourselves  and  give 
to  one  another,  in  singing  this  psalm. 

A  psalm  of  Asaph. 

1.  ^T^HE  mighty  God,  eveti  the  Lord,  hath  spo- 
A-  ken,  and  called  the  earth  from  the  rising  of 
the  sun  unto  the  going  down  thereof.  2.  Out  of 
Zion,  the  perfection  of  beauty,  God  hath  shined. 
3.  Our  God  shall  come,  and  shall  not  keep  silence : 
a  fire  shall  devour  before  him,  and  it  shall  be  veiy 
tempestuous  round  about  him.  4.  He  shall  call 
to  the  heavens  from  above,  and  to  the  earth,  that 
he  may  judge  his  people.  5.  Gatlier  my  saints 
\ogether  unto  me ;  those  that  have  made  a  cove- 
nant with  me  by  sacrifice.  6.  And  the  heavens 
shall  declare  liis  righteousness:  for  God  is  judge 
himself.     Selah. 

It  is  probable  that  Asaph  was  not  only  the  chief  musician,  who 
was  to  put  a  tune  to  this  psalm,  hut  that  he  was  himself  the  pen- 
man of  it ;  for  we  icad  that  in  Hezekiah's  time  they  praised  God 
in  the  words  of  David,  and  of  Asaph  the  seer,  2ChrDn.29.  30. 

Here  is, 

I.  The  court  called,  in  the  name  of  the  King  of  kings;  (y.l.) 
The  mighty  God,  even  the  Lord,  hath  spoken ;  El,  Elohim,  Jehovah, 
the  God  of  infinite  power,  jnslice,  and  mercy.  Father,  Son,  and 
Holy  Ghost.  God  is  the  Judge,  the  Son  of  God  came  for  judg- 
ment into  the  world,  and  the  Holy  Ghost  is  the  Spirit  of  judgment. 
All  the  earth  is  called  to  attend,  not  only  because  the  controversy 
God  had  with  his  people  Israel,  for  their  hypocrisy  and  ingratitude, 
might  safely  be  referred  to  any  man  of  reason;  nay,  let  the  house 
of  Israel  il^e\l  judge  beUvccn  God  and  his  vineyard;  (Isa.5.3.)  but 
because  all  the  children  of  men  are  concerned  to  know  the  right 
way  of  worshi|)pin<r  God,  in  spirit  and  in  truth;  because,  when  the 
kingdom  of   the  Messiah   should    be  set  up,  all   should   be  in- 


structed in  the  evangelical  worship,  and  invited  to  Join  in  it,  (.we 
Mai. 1. 11.  .'\cts,10.3l.)  and  bo(aiise,  in  the  day  of  final  judgment, 
all  nations  shall  be  galherrd  lo^elh.er,  to  rrcei\e  their  doom,  and 
'ivery  man  sliall  give  an  account  of  himself  unto  God. 

II.  The  judgment  set,  and  Ihe  Judge  taking  his  seat.  As,  when 
God  gave  Ihe  l;iw  to  Israel  in  Ihe  wilderness,  it  is  said,  He  came 

from  Sinai,  and  rose  iij  from  Scir,  and  shined  forth  from  mount 
Paran,  and  on  me  with  Irn  thousands  if  his  sninis,  and  /hen  from 
his  right  hand  vent  a  fiery  law;  (Dcnl.  8:5.2.)  so,  vilh  allusion  lo 
that,  when  God  comes  to  reprove  lliem  for  their  hv)iocrisv,  and  to 
send  forth  his  gospel  to  sn|iersede  Ihe  legal  institutions,  it  is  said 
here,  1.  That  he  shall  shine  out  of  Zion,  as  then  from  the  top  of 
Sinai,  «.2.  Because  in  /ion  his  oracle  was  now  fixed,  thence 
his  judgments  upon  that  provoking  people  were  denounced,  and 
thence  the  orders  issued  for  the  execution  of  them  ;  (Joel,  2.1.) 
B/ow  ye  the  trumpet  in  Zion.  Sometimes  there  are  more  than 
ordinary  appearances  of  God's  presence  and  power  working  with 
and  by  his  word  and  ordinances,  for  Ihe  convincing  of  men's  con- 
sciences, and  the  rcforminn- and  refining  of  his  church;  and  then 
God,  who  always  dwells  in  Zion,  may  be  said  to  shine  out  of  Zion. 
Moreover,  he  niav  be  said  to  shine  out  of  Zion,  because  Ihe  ijospel, 
which  set  up  spiritual  worship,  was  to  go  forth  from  mount  Zinn, 
(Isa.2. 3.  Mic.4.2.)  and  the  preachers  of  it  were  to  begin  at  Jeru- 
salem, (Luke,  2-1.  47.)  and  Christians  are  said  to  come  unto  mount 
Zion,  to  receive  llieir  instructions,  Heb.  12.  22,20.  Zion  is  here 
called  the  perfect  inn  of  beauty,  because  it  was  Ihe  hi>l\  hill  ;  and 
holiness  is  indeed  the  perfection  of  beauty.  2.  That  he  shall  come, 
and  not  keep  silence,  shall  no  longer  seem  to  vink  at  Ih.e  sins  of 
men,  as  he  had  done,  (c,21.)  but  shall  shew  his  displeasure  at 
the.in,  aud  shall  also  cause  that  mystery  to  be  published  to  the 
worid  by  his  holy  apostles,  which  had  long  lain  hid,  that  the 
Gentiles  should  he  felloie-heirs,  (Eph.  3.  .5,0.)  and  that  Ihe  par- 
tition-wall of  the  ceremonial  law  should  be  taken  down  ;  Ibis  shrill 
now  no  longer  he  concealed.  In  the  great  day,  our  God  shall  come, 
and  shall  not  keep  silence,  but  shall  make  those  to  hear  hisiudg- 
nient  that  would  not  hearken  to  his  law.  3.  That  his  appearance 
should  be  very  majestic  and  terrible;  a  fire  shall  devour  li-fore 
him.  The  fire  of  his  judgments  shall  make  way  for  the  let-ukes 
of  his  word,  in  order  to  the  awakening  of  the  hypocritical  n;Uion 
of  the  Jews,  that  the  sinners  in  Zion,  being  afraid  of  that  flevouring 
fire,  (Isa.33.14.)  might  be  startled  out  of  their  sins.  When  his 
gospel-kingdom  was  to  he  set  up,  Christ  came  to  send  fire  on  the 
earth,  Luke,  12.  49.  The  Spirit  was  given  in  cloven  tongues  us  of 
fire,  introduced  by  a  rushinu:  mighty  wind,  which  was  \ery  tem- 
pestuous, .Acts,  2.  2,  3.  And,  in  the  last  jiiilgnient,  Christ  ."hall 
come  in  flaming  fire,  2Thess.l.8.  Seel)an.7.9.  Heb.li)-27. 
4.  That  as  on  mount  Sinai  he  came  willi  ten  thousands  of  his  samts, 
so  he  shall  now  call  to  the  hencens  from  above,  to  take  nolice  of 
this  solemn  ]irocefs,  (i'.4.)  as  Moses  often  called  heaven  and  purlh 
to  witness  against  Israel,  (Deut.4.2G. — 31.28. — 32.1.)  and  »iod 
by  his  prophets,  Isa.1.2.  Mic.G.2.  The  eipiity  of  the  judument 
of  the  great  day  will  be  attested  and  applauded  by  heaven  and 
earth,   by  saints  and  angels,   even  all  Ihe  holy  niyri;ids. 

III.  The  parties  summoned;  (f'.5.)  Gather  my  saints  unto  ?ne. 
This  may  he  understood,  either,  1.  Of  saints  indeed;  "  Let  them 
be  gathered  to  Ciod  through  Christ;  let  the  few  pious  Israelites  be 
set  by  themselves;"  for  to  tliem  the  following  denunciations  of 
wrath  do  not  belong;  rebukes  to  hypocrites  ought  not  to  be  ter- 
rors to  the  iiprislit.  When  God  will  reject  the  services  of  those 
that  only  offered  sacrifice,  resting  in  the  outside  of  the  perform- 
ance, he  will  graciously  accept  those  who,  in  sacrificing,  7nahe  a 
covenant  irith  him,  and  so  attend  lo,  and  answer,  the  eiirl  of  Ihe 
institution  of  sacrifices.  The  design  of  Ihe  preaching  of  the  gospel, 
and  Ihe  setting  up  of  Christ's  kingdom,  was,  to  gather  toaelher  in 
one  the  chihiren  of  God,  John,  11.  .52.  And,  at  Ihe  second  coming 
of  Jesus  Christ,  all  his  saints  shall  be  gathered  together  unto  him, 
(2Tliess.2.  1.)  to  he  assessors  with  him  in  the  judsnient,  for  the 
saints  shall  judge  the  world,  1  Cor. 0.2.  Now  it  is  here  given  as  a 
character  of  the  saints,  that  Ihev  have  made  a  covenant  with  God 
by  sacrifice.  Note,  ( 1.)  Those  only  shall  be  gathered  lo  God  as  his 
saints,  who  have,  in  sincerity,  covenanted  with  him,  who  have  taken 


rSA^MS,  L. 


The  Inefficacy  of  legal  JS'acrifices . 


l.iiu  to  be  their  God,  and  given  tip  tlieiiiselves  to  him  to  be 
fiis  people,  and  thus  have  Joined  themselves  unto  the  Lord.  (2.)  ll 
is  only  bv  sacrifice,  liy  Christ  the  great  Sacrifice,  (from  whom  all 
the  legal  sacrifices  derived  what  value  they  had,)  that  wc  poor 
.•^iniuns  can  covenant  with  God,  so  as  to  be  accepted  of  him.  There 
iiiiisl  be  an  atonement  made  for  the  breach  of  the  first  covenant, 
before  we  can  be  admitted  ae;ain  into  covenant.  Or,  2.  It  may  be 
(jiiilerstood  of  saints  in  profession,  such  as  the  ])eople  of  Israel  were, 
uho  arc  called  a  kingiloin  nf  priests,  and  a  holy  nation,  Exod.19.  C. 
They  were,  as  a  body  politic,  taken  into  covenant  with  God,  the 
covenant  of  peculiarity,  and  it  was  done  with  great  solemnity  by 
sacrifice,  Exod.24.8.  "Let  them  come  and  hear  what  Gnd  has 
to  say  to  them;  let  them  receive  the  reproofs  God  sends  them  now 
by  his  ])rophets,  and  the  gospel  he  will,  in  due  time,  send  them  by 
his  Son;  which  shall  supersede  the  ceremonial  law.  If  these  be 
slighted,  let  them  expect  to  hear  from  God  another  wav,  and  to 
be  judged  by  that  word  which  they  will  not  he  ruled  bv." 

IV.  The  issue  of  this  solemn  trial  foretold;  (v.G.)  The  heavens 
Jiall  declare  his  righteousness ;  those  heavens  that  were  called  to  be 
witnesses  to  the  trial ;  (i'.4.)  the  people  in  heaven  shall  say,  Halle- 
lujah. True  and  righteous  are  hisjudf/rncnts,  Rev.  19. 1,2.  The 
righteousness  of  God,  in  all  the  rebukes  of  his  word  and  providence, 
in  the  establishment  of  his  gospel,  (which  brings  in  an  everlasting 
righteousness,  and  in  which  the  righteousness  of  God  is  revealed,) 
and  especially  in  the  judgment  of  the  great  day,  is  what  the  hea- 
vens will  declare ,  1.  It  will  be  universally  known,  and  proclaimed 
to  all  the  world.  As  the  heavens  declare  the  glory,  tlie  wisdom, 
and  power,  of  God  the  Creator,  (19.  l.)so  they  shall  no  less 
openly  declare  the  glory,  the  justice,  and  righteousness,  of  God 
the  Judge;  and  so  loud  do  they  proclaim  both,  that  there  is  no 
speech  nor  language  where  their  voice  is  not  heard,  as  it  follows 
there,  v. 3.  2.  It  will  be  incontestably  owned  and  proved;  who 
can  deny  what  the  heavens  declare?  Even  sinners'  own  con- 
sciences will  subscribe  to  it,  and  hell  as  well  as  heaven  will  be 
forced  to  acknowledge  the  righteousness  of  God.  The  reason 
given,  is,  fur  God  is  Judge  himself,  and  therefore,  (1.)  He  will 
be  just;  for  it  is  impossible  he  should  do  any  wrong  to  any  of  his 
creatures,  he  never  did,  nor  ever  will.  When  men  are  employed 
to  judge  for  him,  they  may  do  unjustly:  but  when  he  is  Judge 
himself,  there  can  be  no  injustice  done.  Is  God  wirighteous, 
who  takes  vengeance?  The  apostle,  for  this  reason,  startles  at 
the  thought  of  it;  God  forbid!  for  then  how  shall  God  judge  the 
world?  Rom.3.  5,  6.  These  decisions  will  be  perfectly  just,  for 
against  them  there  will  lie  no  exception,  and  from  them  there 
will  lie  no  appeal.  (2.)  He  will  be  justified  ;  God  is  Judge,  and 
therefore  he  will  not  only  execute  justice,  but  he  will  oblige  all  to 
own  it;   for  he  will  be  clear  when  he  judges,  51.4, 

7.  Hear,  O  my  people,  and  I  will  speak ;  O 
Israel,  and  I  will  testify  against  thee:  I  am  God, 
ei-en  thy  God.  8.  I  -will  not  reprove  thee  for  thy 
sacrifices  or  thy  burnt-offerings,  to  have  heen 
continually  before  me.  9.  I  will  take  no  bullock 
out  of  thy  house,  nor  he-goats  out  of  thy  folds. 
10.  For  every  beast  of  the  forest  is  mine,  and  the 
cattle  upon  a  thousand  hills.  11.  I  know  all  the 
fowls  of  the  mountains,  and  the  wild  beasts  of  the 
field  are  mine.  12.  If  I  were  hungry,  I  would  not 
tell  thee:  for  the  world  is  mine,  and  the  fulness 
thereof.  13.  Will  I  eat  the  flesh  of  bulls,  or  drink 
the  blood  of  goats?  14.  Offer  unto  God  thanks- 
giving; and  pay  thy  vows  unto  the  most  High: 
15.  Ami  call  upon  me  in  the  day  of  trouble:  I 
will  deliver  thee,  and  thou  shall  glorify  me. 

God  is  here  dealing  with  those  that  placed  all  their  religion  in  the 
observances  of  the  ceremonial  law,  and  thought  those  sufficient. 
I.  He  lays  down  the  original  contract  between  him  and  Israel, 


in  which  they  ha<i  avouched  him  to  be  their  God,  and  he  them  to 
be  his  people,  and  so  both  parties  were  agreed;  (t).7.)  Hear,  O 
my  people,  and  I  will  speak.  Note,  It  is  justly  expected,  that, 
whatever  others  do,  when  he  speaks,  his  people  should  give  ear; 
who  will,  if  they  do  not?  And  then  we  may  comfortably  expect 
that  God  will  speak  to  us,  when  we  are  ready  to  hear  what  he 
says;  even  when  he  testifies  against  us  in  the  rebukes  and  thrcat- 
enings  of  his  word  and  providences,  we  nuist  be  forward  to  hear 
what  he  says,  to  hear  even  the  rod,  and  him  that  has  appointed  it. 
II.  He  puts  a  slight  upon  the  legal  sacrifices,  r.  O.A-c.     Now, 

1.  This  may  be  considered  as  looking  back  to  the  use  of  these 
under  the  law.  God  had  a  controversy  with  the  Jews;  but  what 
was  the  ground  of  the  controversy?  Not  their  neglect  of  the 
ceremonial  institutions;  no,  they  had  not  been  wanting  in  the 
observance  of  them,  their  burnt-offerings  had  been  continually 
before  God,  they  took  a  pride  in  them,  and  hoped  by  their  offerings 
to  procure  a  dispensation  for  their  lusts,  as  the  adulterous  woman, 
Prov.  7.  14.  Their  constant  sacrifices,  they  thought,  would  bolh 
expiate  and  excuse  their  neglect  of  the  weightier  matters  of  the 
law.  Nay,  if  they  had,  in  some  degree,  neglected  these  institutions, 
yet  that  should  not  have  been  the  cause  of  God's  quarrel  wilh 
them,  for  it  was  but  a  small  offence,  in  comparison  with  the  im- 
moralities of  their  conversation.  They  thought  God  was  miijhliiy 
beholden  to  them  for  the  many  sacrifices  they  had  brought  to  his 
altar,  and  that  they  had  made  him  very  much  their  Debtor  bv 
them,  as  if  he  could  not  have  maintained  his  numerous  faniilv  of 
priests  without  their  contributions;  but  God  hero  shews  them  the 
contrary,  (1.)  That  he  did  not  need  their  sacrifices;  what  occa- 
sion had  He  for  their  bullocks  and  goals,  who  has  the  command 
of  all  the  beasts  of  the  forest,  and  the  cattle  vpon  a  thousand  hills, 
(i".  0,10.)  has  an  incontestable  propriety  in  them,  and  dominion 
over  them,  has  them  all  always  under  his  eye,  and  within  his  reach, 
and  can  make  what  use  he  pleases  of  them?  they  all  wait  on  him, 
and  are  all  at  his  disposal;  104.27.  .29.  Can  we  add  any  thing 
to  bis  store,  whose  all  the  wild  fowl  and  wild  beasts  are,  the  world 
itself  and  the  fulness  thereof?  v.  11,12.  God's  infinite  self- 
sufficiency  proves  our  utter  insufficiency  to  add  any  thing  to  him. 
(2.)  That  he  could  not  be  benefited  by  their  sacrifices.  Their 
goodness,  of  this  kind,  could  not  possibly  extend  unto  him,  nor, 
if  they  were  in  this  matter  righteous,  was  he  the  better;  (v. 13.) 
Will  I  eat  the  flesh  of  bulls?  It  is  as  absurd  to  think  that  their 
sacrifices  could,  of  themselves,  and  by  virtue  of  any  innate  excel- 
lency in  them,  add  any  pleasure  or  praise  to  God,  as  it  would  be 
to  imagine  that  an  infinite  Spirit  could  be  supported  by  meat  and 
drink,  as  our  bodies  are.  It  is  said  indeed  of  the  demons  whom  the 
Gentiles  worshipped,  that  they  did  cat  the  fat  of  their  sacrifices, 
and  drink  the  wine  of  their  drink-offerings,  (Deut.32. 38.)  they 
regaled  themselves  in  the  homage  they  robbed  the  true  God  of; 
but  will  the  great  Jehovah  be  thus  entertained?  No,  to  obey  is 
better  than  sacrifice,  and  to  love  God  and  our  neighbour,  better 
than  all  burnt-offerings ,  so  much  better,  that  God,  by  his  pro- 
phets, often  told  them  that  their  sacrifices  were  not  only  not 
accejitable,  but  abommable,  to  him,  while  they  lived  in  sin; 
instead  of  pleasing  him,  he  looked  upon  them  as  a  mockery, 
and  therefore  an  affront  and  provocation  to  him;  see  Prov.  16.8. 
Isa.l.ll,&c. — 6G.3.  Jer.G.20.  Amos,5.2I.  They  are  therefore 
here  warned  not  to  rest  in  these  performances;  but  to  conduct 
themselves,  in  all  other  instances,  toward  God  as  their  God. 

2.  This  mav  be  considered  as  looking  forward  to  the  abolishing 
of  these  by  the  gospel  of  Christ.  Thus  Dr.  Hammond  understands 
it.  When  God  shall  set  up  the  kingdom  of  the  Messiah,  he  shall 
abolish  the  old  wav  of  worship  by  sacrifice  and  offerings;  he  will 
no  more  have  those  to  be  continually  before  him  ;  (v.  8.)  he  will  no 
more  require  of  his  worshippers  to  bring  him  their  bullocks  and 
their  goats,  to  be  burnt  upon  his  altar,  r.9.  For  indeed  he  never 
appointed  this,  as  that  which  he  had  any  need  of,  or  took  any  plea- 
sure in,  for,  besides  that  all  we  have  is  his  already,  he  has  far  more 
beasts  in  the  forest,  and  u|)on  the  mountains,  which  we  know  no- 
thing of,  nor  have  any  property  in,  than  we  have  in  our  folds;  but 
he  instituted  it,  to  prefigure  the  great  sacrifice  which  his  own  Son 
should,  in  the  fulness  of  time,  offer  upon  the  cross,  to  make  atone- 


1 


PSALMS,  L. 


The  Character  of  the  Wicked 


meat  for  sin,  and  all  tlie  other  spiritual  sacrifices  of  acknowledg- 
ment, wilh  which  God,  through  Ciirist,  will  lie  well  jileased. 

HI.  He  directs  to  the  hcst  sacrifices  of  prayer  and  praise,  as 
those  wiiich,  under  the  law,  were  preferred  h  'fore  all  iiiirnt-offer- 
ings  and  sacrifices,  and  on  wliich  then  the  greatest  stress  was  laid, 
and  which  now,  under  the  gospel,  come  in  the  room  of  those  car- 
nal ordinances  which  were  imposed  until  the  limes  of  reformation. 
He  shews  us  here,  (i'.14, 15.)  what  is  good,  and  what  the  Lord 
our  God  requires  of  us,  and  will  accept,  when  sacrifices  are 
slighted  and  superseded.  1.  We  must  make  a  penitent  acknow- 
ledgment of  our  sins:  offer  to  God  confession;  so  some  read  it, 
and  understand  it  of  the  confession  of  sin,  in  order  to  our  giving 
glory  to  God,  and  taking  shame  to  ourselves,  that  we  may  never 
return  to  it;  A  broken  and  contrite  heart  is  the  sacrifice  which 
God  will  not  despise,  51.17.  If  the  sin  was  not  abandoned,  the 
sin-offering  was  not  accepted.  2.  We  must  give  God  thanks  fnr 
his  mercies  to  us;  Offer  to  God  thanksgiving,  every  day,  often 
everyday,  (Seven  times  a  day  iriU  I  praise  thee,)  and  upon  special 
occasions  ;  and  this  shall  please  the  Lord,  if  it  come  from  an  hum- 
ble thankful  heart,  full  of  love  to  him,  and  joy  in  him,  better  than 
an  ox  or  bullock,  that  has  horns  and  hoofs,  69.30,31.  3.  We 
must  make  conscience  of  performing  our  covenants  with  hint; 
Pag  thy  vows  to  the  Most  High,  forsake  thy  sins,  and  do  thy  duty 
better,  pursuant  to  the  solemn  promises  thou  hast  made  him  to 
that  purport.  When  we  give  God  thanks  for  any  mercy  we  have 
received,  we  must  be  sure  to  pay  the  vows  we  made  to  him  when 
We  were  in  the  pursuit  of  the  mercy,  else  our  thanksgivings  wl  not 
be  accepted.  Dr.  Hammond  applies  this  to  the  great  gospel-ordi- 
nance of  the  eucharist,  hi  which  we  are  to  give  thanks  to  God  for 
his  great  love  in  sending  his  Son  to  save  us,  and  to  pay  our  vows 
of  love  and  duty  to  him,  and  to  give  alms.  Instead  of  all  the  Old- 
Testament  types  of  a  Christ  to  come,  we  have  that  blessed  memo- 
rial of  a  Christ  already  come.  4.  In  the  day  of  distress,  we  must 
apply  ourselves  to  God  by  faithful  and  fervent  prayer;  (i-.  15.) 
Call  vpoti  me  in  the  day  of  trouble,  and  not  upon  any  other  god. 
Our  troubles,  though  we  see  them  coming  from  God's  hand,  must 
drive  us  to  him,  and  not  drive  us  from  him.  We  must  thus  ac- 
knowledge him  in  all  our  ways,  depend  upon  his  wisdom,  |)ower, 
and  goodness,  and  refer  ourselves  entirely  to  him,  and  so  give  him 
glory.  This  is  a  cheaper,  easier,  readier,  way  of  seeking  his  favour, 
than  bv  a  peace-offering,  and  yet  more  acceptable.  5.  When  be, 
in  answer  to  our  prayers,  delivers  us,  as  he  has  promised  to  do  in 
such  way  and  time  as  he  shall  think  fit,  we  must  glorify  him,  not 
only  by  a  grateful  mention  of  his  favour,  but  by  living  to  his  praise. 
Thus  must  we  keep  up  our  connnunion  with  God;  meeting  him 
with  our  prayers  when  he  afflicts  us,  and  with  our  praises  when 
he  delivers  us. 


16.  But  unto  the  M'icked  God  saith,  What  hast 
tliou  to  do  to  declare  my  statutes,  or  t/int  thou 
shouldest  take  my  covenant  in  thy  mouth?  17. 
Seeing;  thou  hatest  instruction,  and  castest  my 
words  l)eliiiid  thee.  18.  When  thou  sawest  a  thief, 
then  tliou  consentedst  with  him,  and  hast  been 
partaker  with  adulterers.  19.  Thou  givest  thy 
mouth  to  evil,  and  thy  tongue  framelh  deceit. 
20.  Thou  sittest  and  speakest  against  thy  brother; 
thou  slanderest  thine  own  mother's  son.  21.  These 
tltin<rs  hast  thou  done,  and  I  kept  silence  ;  thou 
thoughtest  that  I  was  altogether  such  an  one  as  thy- 
self: hut  I  will  reprove  thee,  and  set  them  in  order 
bef(M-e  thine  eyes.  22.  Now  consider  this,  ye 
tliat  forget  God,  lest  I  tear  yoti  in  pieces,  and  there 
he  none  to  deliver.  23.  Whoso  offereth  praise, 
glorifieth  me:  and  to  him  that  ordereth  his  con- 
versation aright  will  I  shew  the  salvation  of  God. 


God,  by  the  psalmist,  having  instructed  liifj  peo))lc  in  the  rig(i( 
■way  of  worshipping  him,  and  keeping  up  then-  communion  with 
him,  here  directs  his  speech  to  the  wicked,  to  hypocrites,  v%liellier 
they  were  such  as  prolessed  the  Jewish  or  the  Christian  religion, 
hypocrisy  is  wickedness,  for  which  God  will  judge.     Observe  here, 

1.   The  charge  drawn  up  against  lliem. 

1.  They  are  charged  with  in\ri(rmg  and  usurping  the  honours 
and  pii\ileges  of  religion;  (u.  1(5.)  What  hast  thou  to  do,  O 
wicked  man,  to  declare  my  statutes  f  This  is  a  challenge  to  those 
that  are  really  profane,  hut  seemingly  godly,  to  sliev\'  what  title 
they  have  to  the  cloak  of  religion,  and  by  what  authority  they 
wear  it,  when  they  use  it  only  to  cover  and  conceal  the  abominable 
impieties  of  their  hearts  and  lives.  Let  them  make  out  their  claim 
to  it  if  they  can.  Son)e  think  it  points  prophetically  at  the  .Scribes 
and  Pharisees,  that  were  the  teachers  and  leaders  of  the  Jewish 
church,  at  the  time  when  the  kingdom  of  the  Messiah,  and  that 
evangelical  way  of  worship  sj)oken  of  in  the  foregoing  verses,  were 
to  be  set  up.  They  violently  opposed  that  great  revolution,  and 
used  all  the  power  and  interest  which  they  had  by  sitting  in  Moses's 
seat  to  hinder  it;  but  the  account  which  our  blessed  Saviour  gives 
of  them,  (Matth.23.)  and  St.  Paul,  (Rom.  2. 21,  22.)  makes  this 
expostulation  here  agree  very  well  to  them.  They  took  on  them 
to  declare  God's  statutes,  but  they  hated  Christ's  instruction  ;  and 
therefore  what  had  they  to  do,  to  expound  the  law,  who  rejected 
the  gospel?  But  it  is  applicable  to  ail  tliose  that  are  practisers  of 
iniquity,  and  yet  professors  of  piety,  especially  if  withal  they  be 
preachers  of  it.  Note,  It  is  very  absurd  in  itself,  and  a  great 
affront  to  the  God  of  heaven,  for  those  that  are  wicked  and  un- 
godly, to  declare  his  statutes,  and  to  lake  his  covenant  in  their 
mouths.  It  is  very  possible,  and  too  common,  for  those  that  de- 
clare God's  statutes  to  o<hers,  to  live  in  disobedience  to  them 
themselves ;  and  for  those  that  take  God's  covenant  in  their  mouths, 
in  their  hearts  to  continue  their  covenant  with  sin  and  death ;  but 
they  are  guilty  of  an  usurpation,  they  take  to  themselves  an  honour 
which  they  have  no  title  to,  and  there  is  a  day  coming,  when  they 
will  be  thrust  out  as  intruders.  Friend,  how  earnest  thou  in  hither? 

2.  They  are  charged  with  transgressing  and  violating  the  laws 
and  precepts  of  religion. 

(1.)  They  are  charged  with  a  daring  contempt  of  the  word  of 
God  ;  (v.  17.)  Thou  hatest  instruction.  They  loved  to  give  in- 
struction, and  to  tell  others  what  they  should  do,  for  this  fed  their 
pride,  and  made  them  look  great,  and  by  this  craft  they  got  their 
living;  but  they  hated  to  receive  instruction  from  God  himself,  for 
that  would  be  a  check  upon  them,  and  a  mortification  to  them  ; 
"  Thon  Latest  discipline,  the  reproofs  of  the  word,  and  the  re- 
bukes of  Providence."  No  wonder  that  those  who  hate  to  be 
refortned  bate  the  means  of  reformation ;  Thou  castest  my  words 
behind  thee.  They  seemed  to  set  God's  words  before  them,  when 
they  sat  in  Moses's  seat,  and  undertook  to  teach  others  out  of  the 
law;  (Rom.  2. 19.)  but  in  their  conversations  they  cast  God's 
Word  behind  them,  and  did  not  care  for  seeing  that  rule  which 
they  were  resolved  not  to  be  ruled  by.  This  is  despising  the  com- 
mandment of  the  Lord.  ( 2.)  A  close  confederacy  with  the  worst  oi 
sinners;  (c.ia.)  "When  thou  sanest  a  thief,  instead  of  re|)roving 
him  and  witnessing  against  him,  as  those  should  do  that  declare 
God's  statutes,  thou  consentedst  with  him,  didst  approve  of  his 
practices,  and  desire  to  he  a  partner  with  him,  and  to  share  in 
the  profits  of  bis  cursed  trade;  and  thou  hast  been  partaker  icitf. 
adulterers,  hast  done  as  they  did,  and  encouraged  them  to  go  on 
in  their  wicked  courses;  hast  done  these  things,  and  hast  had 
pleasure  in  them  that  do  them,"  Rom.  1.32.  (3.)  A  constant 
persisting  in  the  worst  of  tongue-sins;  («.19.)  "  Thou  givest  thy 
7novth  to  evil ;  not  only  allowest  thyself  in,  but  addictest  thyself 
wholly  to,  all  manner  of  evil  speaking."  [1.]  Lying;  Thy  tongue 
frames  deceit,  which  denotes  contrivance  and  deliberation  in  Iving. 
It  knits  or  links  deceit ;  so  some.  One  lie  begets  another,  and 
one  fraud  requires  another  to  cover  it.  [2.]  Slandering;  (v.  20.) 
"  Thou  sittest,  and  speakest  against  thy  brother,  dost  basely 
abuse  and  misrepresent  him,  magisterially  judae  and  censure  him, 
and  pass  sentence  upon  him,  as  if  thou  wert  his  master,  to  whom 
he  must  stand  or  fall,  whereas  he  is  thy  brother,  as  good  as  thou 


PSALMS,  L,  LI. 


The 


art,  and  upon  the  level  with  thee,  for  he  is  thine  own  mother's 
ton.  He  is  lliy  near  relation,  whom  thou  oiig;htest  to  love,  to 
vindicate,  and  stand  up  for,  if  others  abused  him;  yet  thou  dost 
tliysclf  abuse  iiiiii,  wliose  faults  thou  oughtest  to  cover  and  make 
the  best  of;  if  really  he  had  done  amiss,  yet  thou  dost  most  falsely 
and  unjustly  char<;e  him  with  that  which  he  is  innocent  of;  thou 
siitest,  and  doest  this,  as  a  judge  upon  the  bench,  with  authority; 
thou  sittest  in  the  scat  of  the  scornful,  to  deride  and  backbite 
those  whom  thou  oughtest  to  respect  and  be  kind  to."  Those  that 
do  ill  themselves,  commonly  delight  in  speaking  ill  of  others. 

II.  The  proof  of  this  charge;  (u.  21.)  "  These  things  thou  hast 
done;  the  fact  is  too  plain  to  be  denied,  the  fault  too  bad  to  be 
excused ;  these  things,  God  knows,  and  thine  own  heart  knows, 
thou  hast  done."  The  sins  of  sinners  will  be  proved  upon  them, 
beyond  contradiction,  in  the  judgment  of  the  great  day;  "/  tvill 
reprove  thee,  or  convince  thee,  so  that  thou  shall  have  not  one 
word  to  say  for  thyself."  The  day  is  coming  when  impenitent 
sinners  will  have  their  mouths  for  ever  stopped,  and  be  struck 
speechless.  What  confusion  will  they  be  filled  with,  when  God 
shall  set  their  sins  in  order  before  their  eyes  !  They  would  not 
see  their  sins  to  their  humiliation,  but  cast  them  behind  their 
backs,  covered  thera,  and  endeavoured  to  forget  them,  nor  would 
they  suffer  their  own  consciences  to  put  them  in  mind  of  them ; 
but  the  day  is  coming  when  God  will  make  them  see  their  sins  to 
their  everlasting  shame  and  terror;  he  will  set  them  in  order, 
original  sin,  actual  sins,  sins  against  the  law,  sins  against  the 
pospel,  against  the  first  table,  against  the  second  table,  sins  of 
childhood  and  youth,  of  riper  age,  and  old  age.  He  will  set  them 
In  order,  as  the  witnesses  are  set  in  order,  and  called  in  order, 
against  the  criminal,  and  asked  what  they  have  to  say  against 
liim. 

III.  The  Judge's  patience,  and  the  sinner's  abuse  of  that  pa- 
tience; "  I  kept  silence,  did  not  give  thee  any  disturbance  in  thy 
sinful  way,  but  let  thee  alone  to  ta^e  thy  course;  sentence  against 
thine  evil  works  was  respited,  and  not  executed  speedily."  Note, 
The  patience  of  God  is  very  great  toward  provoking  sinners.  He 
sees  their  sins,  and  hates  them  ;  it  would  be  neither  difficulty  nor 
damage  to  him,  to  punish  them,  and  yet  he  waits  to  be  gracious, 
and  gives  them  space  to  repent,  that  he  may  render  them  inex- 
cusable if  they  repent  not.  His  patience  is  the  more  wonderful, 
because  the  sinner  makes  such  an  ill  use  of  it;  "  Thou  thovghtest 
that  I  teas  altogether  such  a  one  as  thyself,  as  weak  and  forgetful 
as  thyself,  as  false  to  my  word  as  thyself,  nay,  as  much  a  friend  to 
sin  as  thyself."  Sinners  take  God's  silence  for  consent,  and  his 
patience  for  connivance;  and  therefore  the  longer  they  are  re- 
prieved, the  more  are  their  hearts  hardened  ;  but,  if  they  turn 
not,  they  shall  be  made  to  see  their  error  when  it  is  too  late,  and 
that  the  God  they  provoke  is  just,  and  holy,  and  terrible,  and  not 
such  a  one  as  themselves. 

IV.  The  fair  warning  given  of  the  dreadful  doom  of  hypocrites; 
(w.22.)  "  Nou-  consider  this,  ye  that  forget  God;  consider  that 
God  knows,  and  keeps  accounts  of,  all  your  shis;  that  he  will  call 
you  to  an  account  for  them;  that  patience,  abused,  will  turn  into 
the  greater  wrath  ;  that  though  you  forget  God,  and  your  duty  to 
him,  he  will  not  forget  you,  and  your  rebellions  against  him: 
consider  this  in  time,  before  it  be  too  late ;  for  if  these  things  be  not 
considered,  and  the  consideration  of  them  improved,  he  will  tear 
gov  in  pieces,  and  there  uill  be  none  to  deliver^  It  is  the  doom 
of  liypocrites  to  be  cut  in  svudcr,  Matth.24.  51.  Note,  1.  For- 
gctfidncss  of  God  is  at  the  bottom  of  all  the  wickedness  of  the 
wicked.  They  that  know  God,  and  yet  do  not  obey  him,  dc  cer- 
tainly forget  him.  2.  Those  that  forget  God  forget  themselves; 
and  It  wdl  never  be  riffht  with  them,  till  they  consider,  and  so 
recover  themselves.  Consideration  is  the  first  step  towar.l  con- 
version. 3.  Those  that  will  n..t  consider  the  warnings  of  God's 
word  will  certainly  be  torn  in  pieces  by  the  executions  of  his 
wrath.  4.  When  God  comes  to  tear  sinners  in  pieces,  there  is  no 
delivering  them  out  of  his  hand.  They  cannot  deliver  themselves, 
nor  can  any  friend  they  have  in  the  world  deliver  them. 

\.  Full  instructions  given  to  us  all,  how  to  prevent  this  fearful 
doom.     Let  us  heai'  the  conclusion  of  the  whole  matter :  we  have 


it,  V.23.  which  directs  us  what  to  do,  thai  we  may  attain  otB 
chief  end. 

1.  Man's  chief  end  is  to  glorify  God,  and  we  are  here  told,  that 
whoso  offers  praise  glorifies  him;  whether  he  be  Jew  or  Genlile, 
those  spiritual  sacrifices  shall  be  accepted  from  him.  We  must 
praise  God,  and  we  must  sacrifice  jiraise,  direct  it  to  God,  as  every 
sacrifice  was  directed  ;  put  it  into  the  hands  of  the  Priest,  our  Lx)rd 
Jesus,  who  is  also  the  Altar  ;  see  that  it  be  made  by  fire,  sacred 
fire,  that  it  be  kindled  with  the  flame  of  holy  and  devout  affection ; 
we  must  be  fervent  in  spirit,  praising  the  Lord.  This  he  is  pleased, 
in  infinite  condescension,  to  interpret  as  glorifying  him.  Hereby 
We  give  him  the  glory  due  to  his  name,  and  do  what  we  can  to 
advance  the  interests  of  his  kingdom  among  men. 

2.  Man's  chief  end,  in  conjunction  with  this,  is,  to  enjoy  God; 
and  we  are  here  told  that  those  who  order  their  conversation 
aright  shall  see  his  salvation.  (1.)  It  is  not  enough  for  us  to  offer 
praise,  but  we  must  withal  order  our  conversation  aright.  Thanks- 
giving is  good,  but  thanks-living  is  better.  (2.)  Those  that  would 
have  their  conversation  right  must  take  care  and  pains  to  order 
it;  to  dispose  it  according  to  rule;  to  understand  their  way,  and 
to  direct  it.  (3.)  Those  that  take  care  of  their  conversation  make 
sure  their  salvation ;  them  God  will  make  to  see  his  salvation  ;  for 
it  is  a  salvation  ready  to  be  revealed ;  he  will  make  them  to  see 
it  and  enjoy  it,  to  see  it,  and  to  see  themselves  happy  for  ever  in 
it.  Note,  The  right  ordering  of  the  coversation  is  the  only  way, 
and  it  is  a  sure  way,  to  obtain  the  great  salvation. 


PSALM  LL 

Though  David  penned  this  psalm  upon  a  tery  particular  occasion,  yet  it  it  of  as 
general  itse  as  any  of  David's  psalms ;  it  is  the  most  eminent  of  the  penitential 
psalms,  and  most  expressive  of  the  cares  and  desires  of  a  repenting  sinner.  It 
is  pity  indeed,  that,  in  our  devout  addresses  to  God,  we  should  have  any  thing 
else  to  do  than  to  praise  God,  for  that  is  the  work  of  heaven  ;  but  we  make  other 
work  for  oursdves,  by  our  own  sins  and  follies:  we  must  come  to  the  throne  of 
grace  in  the  posture  of  penitents,  to  confess  our  sins,  and  sue  fur  the  grace  oj 
God ;  and  if  therein  we  would  take  with  us  Jt'ords,  we  can  no  where  find  any 
more  apposite  than  in  this  psalm,  which  is  the  record  of  David's  repentance 
for  his  sin  in  the  matter  of  Uriah,  which  was  the  greatest  blemish  upon  his 
character:  all  the  rest  of  his  faults  were  nothing  to  this ;  it  is  said  of  him, 
(1  Kings,  15.  5.)  Th<it  he  turned  not  aside  from  tlie  commandment  of  tlie 
Lord  all  the  days  of  liis  life,  save  only  in  tlie  matter  of  Uriali  the  Hiffite. 
In  this  psalm,  I.  He  confesses  his  sin,  ».  3..G.  //.  He  prays  earnestly  for 
the  pardon  of  his  sin,  f.  1,2,7,9.  ///.  For  peace  of  conscience,  t).  8, 12. 
IV.  For  grace  to  go  and  sin  no  more,  r.  10, 11,  14.  V,  For  liberty  of  access 
to  Gild,  r.  15.  VI.  He  promises  to  do  what  he  could  for  the  good  of  the  souls 
of  others,  (v.  13.)  and  for  the  glory  of  God,  r.  16,  17,  12.  And  lastly, 
concludes  irith  a  prayer  for  Zlon  and  Jerusalem,  v.  18.  Those  whose  con- 
sciences charge  them  tiith  any  gross  sin  should,  with  a  believittg  regard  to  Jesus 
Christ,  the  Mediator,  again  and  again  pray  nver  this  psalm  ;  nay,  though  we 
have  not  been  guilty  of  adultery  and  murder,  or  any  thit  like  enormous  crime, 
yet,  in  singing  it,  and  prrying  over  it,  we  may  very  sensibly  apply  it  to  all 
ourselves,  which  if  we  do  with  suitable  affections,  we  shall,  through  Christ, 
find  nercy  'o  pardon,  and  grace  for  seasonable  help. 

To  the  chief  musician.     A  psalm  of  David,  when  Nathan  the  pro- 
phet came  unto  him,  after  he  had  gone  in  to  Balhsheba. 

1.  TX  AVE  mercy  upon  me,  O  God,  according 
_iZl_  to  thy  loving-kindness:  according  unto 
the  multitude  of  thy  tender  mercies  blot  out  my 
transgressions.  2.  ^Vash  me  throughly  from  mine 
iniquity,  and  cleanse  me  from  my  s'in.  3.  For  I 
acknowledge  my  transgressions  :  and  my  sin  is 
ever  before  me.  4.  Against  thee,  thee  only,  have 
I  sinned,  and  done  this  evil  in  thy  sight:  that  thou 
mightest  be  justified  wlien  thou  speakest,  and  be 
clear  when  thou  jndgest.  5.  Behold,  I  was 
shapen  in  iniquity:  and  in  sin  did  my  mother 
conceive  me.  6.  Behold,  thou  desirest  truth  in 
the  inward  parts  :  and  in  the  hidden  part  thou 
shalt  make  me  to  know  wisdom. 


PSALMS,   LI. 


The  title  has  reFerence  to  a  very  sad  story,  that  of  David  s  fall. 
But,  though  he  fell,  he  was  not  utterly  cast  down,  for  God   gra- 
ciously upheld  him,  and  raised  him  up.     1.  The  sin  which,  in  this 
psalm,   he  laments,  was,  the  folly  and  wickedness  he  committed 
with  his  nciglihour's  wife ;  a  sin  not  to  be  spoken  of,  or  thought  of, 
without  detestation.     His  dchauchina;  of   Batlishe!)a  was  the  inlet 
<o  ail  (he  other  sins  that  followed;   it  was  as  the  letting  forth  of 
water.     This  sin  of  David's  is  recorded  for  warning  to  all,  that  he 
who  thinks  he  stands  may  take  heed  lest  he  full.     2.  Tiie  repent- 
ance which,  in  this  psalm,  he  expresses,  he  was  brought  to  by  the 
ministry  of   Nathan,  who  was  sent  of  God  to  convince  him  of  his 
«in,  after  he   hnd    continued  above  nine  monllis  (for  aught  that 
appears)  without  anv  particular  expiTssions  of  remorse  and  sor- 
row for  it.     But  though  God   may  suffer  his  people  to  fall  into 
sin,  and  to  lie  a  groat  while  in  it,  yet  he  will,  by  some  means  or 
other,  recover  thera  to   ix-pentance,  bring  them  to  himself,  and  to 
their  right  mind,  agoin.     Herein,  generally,  he  uses  the  ministry 
of  the  word,  which  yet   he  is    not  tied  to.     But  those  that  have 
been  overtaken  in  any  fault,  ought  to  reckon  a  faithful  reproof  the 
greatest  kindness  tliat  can  be  done  them,  and  a  wise  reprover  Iheir 
best  friend,     Lft  the  ric/hlious  smite  me,  and  it  shall  be  excellent 
oil.     3.  David,  being  convinced  of  his  sin,  poured  out  his  soul  to 
God  in  prayer  for  mercv  and  grace.    Whither  should  backsliding 
children  return,  but  to  Ihe  Lord  their  God,  from  whom  they  have 
backslidden,  and  who  alone  can  heal  their  backslidings  ?     4,  He 
drew  up,  by  divine  inspiration,   the  workings  of  his  heart  toward 
God,  upon  this  occasion,   into  a  psalm,   that   it   might  be  often 
repeated,  and  long  after  reviewed  ;  and  this  be  committed  to  the 
chief  musician,  to  be  sung  in  the  public  service  of  the   church. 
(1.)  As  a  profession  of  his  own  repentance,  which  he  would  have 
to  be  generally  taken  notice  of;  his  sin   having  been  notorious, 
that  the  plaister  might  be  as  wide  as  the  wound.     Those  that  truly 
repent  of  their  sins  will  not  be  ashamed  to  own  their  repentance  ; 
but,   having   lost  the  honour  of  innocents,  will  rather  covet  the 
honour  of  penitents.     (2.)  As  a  pattern  to  others,  both  to  bring 
them  to  repentance  by  his  example,  and  to  instruct  them,  in  their 
repentance,  what  to  do,  and  what  to  say.     Being  converted  him- 
self, he  thus  strengthens  his   brethren ;  (Luke,  22.  32.)  and,  for 
litis  cause  he  obtained  mercy,  1  Tim.  1. 10. 

In  these  words,  we  have, 

I.David's  humble  petition,  u.  1,2.  His  prayer  is  much  the 
same  with  that  which  our  Saviour  puts  into  the  mouth  of  his  peni- 
tent publican  in  the  parable;  God  be  merciful  to  me  a  sinner! 
Luke,  IC.  13.  David  was,  upon  many  accounts,  a  man  of  great 
merit;  he  had  not  only  done  much,  but  suffered  much,  in  the 
cause  of  God;  and  yet,  when  he  is  convinced  of  sin,  he  does  not 
offer  to  balance  his  evil  deeds  with  his  good  deeds,  nor  can  he 
think  that  his  services  will  atone  for  his  offences;  but  he  flies  to 
God's  infinite  mercy,  and  depends  upon  that  only  for  pardon  and 
peace ;  Have  mercy  vpnn  me,  O  God.  He  owns  himself  obnoxious 
to  God's  justice,  and  therefore  casts  himself  upon  his  mercy;  and 
it  is  certain  that  the  best  man  in  the  ^^■orld  is  undone,  if  God  be 
not  merciful  to  him.     Observe, 

1.  What  his  plea  is  for  this  mercy;  "  Have  mercy  vpon  me,  O 
God,  not  according  to  the  dignity  of  my  birth,  as  descended  from 
the  prince  of  the  tribe  of  Judah,  not  according  to  my  public  ser- 
vices as  Israel's  champion,  or  my  public  honours  as  Israel's  king;" 
his  plea  is  not.  Lord,  remember  David  and  all  his  afflictions,  how 
he  voiced  to  build  a  place  for  the  ark  ;  (132.1,  2.)  a  true  penitent 
will  make  no  mention  of  any  such  thing;  but,  "  Have  mercy  upon 
me  for  thy  mercy's  sake.  I  have  nothing  to  plead  with  thee,  but," 
(1.)  "The  freeness  of  thy  mercy,  according  to  thy  loving-kind- 
ness, thy  clemency,  the  goodness  of  thy  nature,  which  inclines 
thee  to  pity  the  miserable."  (2.)  "The  fulness  of  thy  mercy. 
There  is  in  thee  not  only  loving-kindness  and  tender  mercies,  but 
abundance  of  it,  a  multitude  of  tender  mercies  for  the  forgiveness 
of  many  sinners,  of  many  sins,  to  multiply  pardons  as  we  multiply 
transgressions." 

2.  Wiat  is  the  particular  mercy  that  he  begs ;  the  pardon  of 
sin  ;  Blot  out  my  transgressions,  as  a  debt  is  blotted  or  crosed  out 
cl  the  book,  when  either  the  debtor  has  paid  it,  or  the  creditor 

VOL.  I  8i) 


has  remitted  it;  "Wipe  out  my  transgressions,  that  they  may  nol 
appear  to  demand  judgment  against  me,  nor  slare  me  in  tliefacr, 
to  my  confusion  and  terror."  The  blood  of  Christ,  sprinkled  upoa 
the  conscience,  to  purify  and  pacify  that,  blots  out  the  transgres- 
sion, and,  having  reconciled  us  to  God,  reconciles  us  to  ourselves, 
v.'2.  "Wash  me  throughly  from  mine  iniquity;  wash  my  soul 
from  the  guilt  and  stain  of  my  sin  by  thy  mercy  and  grace  ;'for  it 
is  only  from  a  ceremonial  pollution  that  the  water  of  separation 
will  avail  to  cleanse  me.  Multiply  to  wash  me;  the  stain  is  deep, 
for  I  have  lain  long  soaking  in  the  guilt,  so  that  it  will  not  easily 
be  got  out.  Oh  wash  me  much,  wash  me  throughly  ;  cleanse  me 
from  tny  sin."  Sin  defiles  us,  renders  us  odious  in  the  sight  of  the 
holy  God,  and  uneasy  to  ourselves;  it  unfits  us  for  coninmnioa 
with  God,  in  grace  or  glory.  When  God  pardons  sin,  he  cleanses 
us  from  it,  so  that  we  become  acceptable  to  him,  easy  to  ourselves 
and  have  liberty  of  access  to  him.  Nathan  had  assured  David, 
upon  his  first  profession  of  repentance,  that  his  sin  was  par- 
doned; The  Lord  has  taken  auay  thy  sin,  thou  shall  not  die; 
(2 Sam.  12.13.)  yet  he  prays,  Wash  me,  cleanse  me;  blot  out  my 
ti-ansgressions ;  for  God  will  be  sought  unto,  even  for  that  which 
he  has  promised;  and  those  whose  sins  are  pardoned  must  ))ray 
that  the  pardon  may  be  more  and  more  cleared  up  to  them.  God 
had  forgiven  him,  but  he  could  not  forgive  himself;  and  therefore 
he  is  thus  importunate  for  pardon,  as  one  that  thought  himself 
unworthy  of  it,  and  knew  how  to  value  it. 

II.  David's  penitential  confessions,  v.'S..&.  1.  He  was  very- 
free  to  own  his  guilt  before  God ;  I  acknowledge  my  transgressions ; 
this  he  had  formerly  found  the  only  way  of  easing  his  conscience, 
32.  4,  5.  Nathan  said.  Thou  art  the  man  ;  I  am,  says  David ; 
/  have  sinned.  2.  He  had  such  a  deep  sense  of  it,  that  he  was 
continually  thinking  of  it,  with  sorrow  and  shame.  His  contrition 
for  his  sin  was  not  a  slight  sudden  passion,  but  an  abiding  grief; 
"My  sin  is  ever  before  me,  to  humble  me  and  mortify  me,  and 
make  me  continually  blush  and  tremble.  It  is  ever  against  me;" 
(so  some ;)  "  I  see  it  before  me  as  an  enemy,  accusing  and  threaten- 
ing me."  David  was,  upon  all  occasions,  put  in  mind  of  his  sin, 
and  was  willing  to  be  so,  for  his  further  abasement.  He  never 
walked  on  the  roof  of  his  house  without  a  penitent  reflection  on 
his  unhappy  walk  there,  when  from  thence  he  saw  Bathsheba; 
never  lay  down  to  sleep,  without  a  sorrowful  thought  of  the  bed  of 
his  uncleanness;  never  sat  down  to  meat,  never  sent  his  servant 
on  au  errand,  or  took  his  pen  in  hand,  but  it  put  him  in  mind  of 
his  making  Uriah  drunk,  the  treacherous  message  he  sent  by  him, 
and  the  fatal  warrant  he  wrote,  and  signed,  for  his  execution. 
Note,  The  acts  of  repentance,  even  for  the  same  sin,  must  be 
often  repeated.  It  will  be  of  good  use  for  us  to  have  our  sins  ever 
before  us,  that  by  the  remembrance  of  our  past  sins  we  may  b« 
kept  humble,  may  be  armed  against  temptation,  quickened  to 
duty,  and  made  patient  under  the  cross. 

(1.)  He  confesses  his  actual  transgressions;  («.4.)  Against  thee, 
thee  only,  have  I  sinned.  David  was  a  very  great  man,  and  yet, 
having  done  amiss,  submits  to  the  discipline  of  a  penitent,  and 
thinks  not  his  royal  dignity  will  excuse  him  from  it.  Rich  and 
poor  must  here  meet  together;  there  is  one  law  of  repentance  for 
both ;  the  greatest  must  be  judged  shortly,  and  therefore  must 
judge  themselves  now.  David  was  a  very  good  man,  and  yet, 
having  sinned,  he  willingly  accommodates  himself  to  the  place  and 
posture  of  a  penitent.  The  best  men,  if  they  sin,  should  give  the 
best  example  of  rejtentance. 

[1.]  His  confession  is  particular;  "  I  have  done  this  evil,  this 
that  I  am  now  reproved  for,  this  that  my  own  conscience  now 
upbraids  me  with."  Note,  It  is  good  to  be  particular  in  the  con- 
fession of  sin,  that  we  may  be  the  more  express  in  praying  for 
pardon,  and  so  may  have  the  more  comfort  in  it.  We  ought  to 
reflect  upon  the  particular  heads  of  o\\r  sins  of  infirmity,  and  the 
particular  circumstances  of  our  gr<  ss  sins. 

[2.]  He  aggravates  the  sin  whitli  he  confesses,  and  lays  a  load 
upon  himself  for  it ;  Against  thee,  and  in  thy  sight.     Hence  oui 
Saviour  seems  to  borrow  the  confession  which  he  puts  into  thi 
mouth  of  the  returning  prodigal;  /  have  sinned  against  Heaven 
and  before  thee,  Luke,  15. 18.     Two  things  David  lamcnU  in  b 


PSALMS,   LI. 


Penitential  Petitions. 


■in.  First,  That  it  was  committed  against  God.  To  him  the 
iffront  is  e;iven,  and  he  is  the  Parly  wronged.  It  is  his  truth  that 
by  wilful  sin  we  deny ;  his  conduct  that  we  despise ;  his  command 
that  we  disohev ;  his  promise  that  we  distrust;  his  name  that  we 
dishonour ;  and  it  is  with  him  that  we  deal  deceitfully  and  disin- 
genuously. From  this  topic  Joseph  fetched  the  tjreat  argument 
against  sin,  (Gen.  39.  9.)  and  David  here  the  £,reat  aggravation 
of  it;  Af/ainst  thee  only.  Some  make  this  to  bespeak  the  prero- 
gative of  his  crown,  that,  as  a  king,  he  was  not  accountable  to 
any  but  God ;  but  it  is  more  agreeable  to  his  present  temper,  to 
suppose  that  it  bespeaks  the  deep  contrition  of  bis  soul  for  ills  sin, 
and  that  it  was  upon  ri^ht  grounds.  He  +iere  sinned  against 
Bathsheba  and  Uriah  ;  against  his  own  soul  and  body,  and  fainilv; 
against  his  kingdom,  and  against  the  churili  of  God;  and  :ill  this 
helped  to  humble  him;  but  none  of  these  were  sinneil  aiiainst  so 
as  God  was;  and  therefore  this  he  lays  the  most  sorrowful  accent 
upon;  Against  thee  only  have  I  sinned.  Secondly,  That  it  was 
committed  in  God's  sight ;  "  This  not  only  proves  it  upon  me,  but 
renders  it  exceeding  sinful."  This  should  greatly  humble  us  for 
all  our  sins,  that  they  have  been  committed  under  the  eye  of  God, 
which  argues  either  a  disbelief  of  his  omniscience,  or  a  contempt 
of  his  justice. 

[  3.]  He  justifies  God  in  the  sentence  passed  upon  him ;  for  that 
the  sword  shall  never  depart  from  his  house,  2  Sam.  12. 10,  11. 
He  is  very  forward  to  own  his  sin,  and  aggravate  it,  not  only  that 
he  might  obfiiin  the  pardon  of  it  himself,  but  that  by  his  confes- 
sion he  might  gi\e  honour  to  God ;  FvVs/,  That  God  might  be 
justified  in  the  threalenings  he  had  spoken  by  Nathan ;  "Lord, 
I  have  nothing  to  say  against  the  justice  of  them;  I  deserve 
what  is  thiealene'l,  and  a  thousand  limes  worse."  Thus  Eli  ac- 
i]uiescetl  in  the  like  threatenings,  (1  Sam.  3. 18.)  It  is  the  Lord. 
And  Hezekiah,  (2  Kings,  20. 19.)  Good  is  the  ivord  of  the  Lord, 
which  thou  hast  spoken.  Secondly,  That  God  might  be  clear 
when  he  judged,  when  he  executed  those  threatenings.  David 
published  his  confession  of  sin,  that,  when  hereafter  he  should 
come  into  trouble,  none  might  say,  God  had  done  him  any  wrong; 
for  he  owns  the  Lord  is  righteous  :  thus  will  all  true  penitents 
justify  God  by  condemning  themselves;  Thou  art  just  in  all  that 
is  brov-yht  vpon  vs. 

(2.)  He  confesses  his  original  corruption;  (i>.  5.)  Behold,  I 
was  shapen  in  iniqitily.  He  does  not  call  upon  God  to  behohl  it, 
but  unto  himsplf.  "Come,  my  soul,  look  unto  the  rock  out  of 
which  I  was  hewn,  an<l  thou  wilt  find  I  was  shapen  in  iniquity. 
Had  I  duly  considered  this  before,  I  find  I  should  not  have  made 
so  bold  with  the  temptation,  nor  have  ventured  among  the  sparks 
with  such  tinder  in  my  heart;  and  so  the  sin  might  have  been 
prevented:  let  me  consider  it  now,  not  to  excuse  or  extenuate  the 
sin;  Lnrd,  I  did  so;  but  indeed  I  eon  Id  not  help  it,  my  inclination 
led  me  to  it:"  (for  as  that  plea  is  false,  with  due  care  and  watch- 
fulness, and  improvement  of  the  grace  of  God,  he  might  have 
helped  it;  so  it  is  what  a  true  penitent  never  offers  to  put  in :) 
"  but  let  me  consider  it  rather  as  an  aggravation  of  the  sin ;  ! 
Lord,  I  have  not  only  been  guilty  of  adultery  and  nnirder,  but  I 
have  an  adulterous  murderous  nature;  therefore  I  abhor  myself." 
David  elsewhere  speaks  of  the  admirable  structure  of  his  bodv, 
(139.14,15.)  It  was  ciirionsly  icronffht ;  and  yet  here  he  says  it 
was  shapen  in  iniquity,  sin  was  twisted  in  willi  it ;  not  as  it  came 
out  of  God's  hands,  but  as  it  comes  through  our  parents'  loins. 
He  elsewhere  speaks  of  the  piety  of  his  mother,  that  she  was  God's 
handmaid,  and  he  jdeads  his  relation  to  her;  (IIG.  16.— «6.  IG.) 
and  yet  he  here  says  she  conceived  him  in  sin ;  for  though  she 
was,  by  grace,  a  child  of  God,  she  was,  by  nature,  a  daughter 
of  Eve,  and  not  excepted  from  the  common  character.  Note,  It 
is  to  be  sadly  lamented  by  every  one  of  us,  that  we  brought  into 
the  world  with  us  a  corrupt  nature,  wretchedly  degenerated  from 
its  primitive  purity  and  rectitude;  we  have,  from  our  birth,  the 
Bnares  of  sin  in  our  bodies,  the  seeds  of  sin  in  our  souls,  and  a 
•fain  of  sin  upon  both.  This  is  what  we  call  original  sin,  because 
It  is  as  ancient  as  our  original,  and  because  it  is  the  original  of 
all  our  actual  transgressions.  This  is  that  foolishness  which  is 
bound  in  the  heart  of  a  child,  the  proneness  to  evil,  and  backward- 


ness to  good,  which  is  the  burthen  of  the  regenerate,  and  the  ruin 
of  the  unregenerate;  it  is  a  bent  to  backslide  from  God. 

III.  David's  acknowledgment  of  the  grace  of  God;  (i'. G.)  both 
his  good-will  toward  us,  (Thou  desirest  truth  in  the  inward 
parts,)  "  Thou  wouldest  have  us  all  honest  and  sincere,  and  true 
to  our  profession  ;''  and  his  good  work  in  us,  "  In  the  hidden 
part  thiui  hast  made,"  or  shall  make,  "  me  to  know  wisdom." 
Note,  1.  Truth  and  wisdom  will  go  very  far  toward  making  a  man 
a  good  man.  A  clear  head  and  a  sound  heart  (prudence  and 
sincerity)  iiespeak  the  man  of  God  perfect.  2.  What  God  requires 
of  us,  he  himself  works  in  us,  and  he  works  it  in  the  regular  way, 
euiiglitening  the  mind,  and  so  gaining  the  will.  But  how  does 
this  come  in  here?  (1.)  God  is  hereby  justified  and  cleared; 
"  Lord,  thou  wast  not  the  Author  of  my  sin  ;  there  is  no  blame  to 
be  laid  upon  thee;  but  I  alone  must  bear  it;  for  thou  hast  many 
a  lime  admonished  me  to  be  sincere,  and  hast  made  me  to  know 
Ihat  which,  if  I  had  duly  considered  it,  would  have  prevented  my 
falling  into  this  sin;  had  I  improved  the  grate  thou  hast  given 
me,  I  had  kept  mine  integrity."  (2.)  The  sin  is  hereby  ag- 
gravated; "Lord,  thou  desirest  truth;  but  where  was  it  when  I 
dissenjbled  with  Uriah?  Thou  hast  made  me  to  know  wisdom; 
but  I  have  not  lived  up  to  what  I  have  known."  (3.)  He  is 
hereby  encouraged,  in  his  repentance,  to  hope  that  God  would 
graciously  accept  of  him  ;  for,  [1.]  God  had  made  him  sincere 
in  his  resolutions  never  to  return  to  folly  again  ;  Thou  desirest 
truth  in  the  inwai-d  part ;  this  is  that  which  God  has  an  eye  to, 
in  a  returning  sinner,  that  in  his  spirit  there  be  no  guile,  32.  2. 
David  was  conscious  to  himself  of  the  njirightness  of  his  heart 
tov\'ard  God,  in  his  repentance,  and  therefore  doubted  not  but 
God  would  accept  him.  [2.]  He  hoped  that  God  would  enable 
him  to  make  good  his  resolutions,  that,  in  the  hidden  part,  in  the 
new  man,  which  is  called  the  hidden  man  cf  the  heart,  (1  Pet.  3. 4.) 
he  would  make  him  to  know  wisdom,  so  as  to  discern  and  avoid 
the  designs  of  the  tempter,  another  time.  Some  read  it  as  a 
prayer;  "Lord,  in  this  insttmce,  I  have  done  foolishly;  for  the 
future,  make  me  to  know  wisdom."  Where  there  is  truth,  God 
will  give  wisdom;  those  that  sincerely  endeavour  to  do  their  duty, 
shall  be  taught  their  duty. 


7.  Purge  me  with  hyssop,  and  I  shall  be  clean  : 
wash  me,  and  I  shall  be  whiter  than  snow.  8. 
Make  me  to  hear  joy  and  gladness;  that  the  bones 
ichichihovL  hast  broken  may  rejoice.  9.  Hide  thy 
face  from  my  sins,  and  blot  ont  all  mine  iniquities. 
10.  Create  in  me  a  clean  heart,  O  God;  and  renew 
a  right  spirit  within  me.  11.  Cast  me  not  away 
from  thy  presence  ;  and  take  not  thy  holy  Spirit 
from  me.  12.  Restore  unto  me  the  joy  of  thy 
salvation;  and  uphold  me  with  tliij  free  Spirit. 
13.  y%e«  will  I  teach  transgressors  thy  ways;  and 
simie«-s  shall  be  converted  unto  thee. 

See  here, 

I.  What  David  prays  for;  many  excellent  petitions  he  here 
puts  up;  to  which,  if  we  do  but  add,  for  Christ's  sake,  they  are 
as  evangelical  as  any  other. 

1.  He  prays  that  God  would  cleanse  him  from  his  sins,  and  the 
defilement  he  had  contracted  by  them;  (v. 7.)  "  Purge  me  with 
hyssop  ;  ]>ardon  my  sins,  and  let  nie  know  that  they  are  pardoned, 
that  1  may  be  restored  to  those  privileges  which  by  sin  I  have 
forfeited  and  lost."  The  expression  here  alhides  to  a  ceremonial 
distinction,  that  of  cleansing  the  leper,  or  those  that  were  unclean 
by  the  touch  of  a  body,  by  sprinkling  water,  or  blood,  or  both, 
upon  them,  with  a  bunch  of  hyssop,  by  which  they  were,  at 
length,  discharged  from  the  restraints  they  were  laid  under  by 
their  pollution.  "  Lord,  let  me  be  as  well  assured  of  my  re- 
storation to  thy  favour,  and  to  the  privilege  of  communiou  \ntb^ 


PSALMS.  LI, 


Penitential  Petitions. 


Oifc,  as  liii'v  were  llieri-by  assured  of  their  re-admission  lo  their 
H>rnier  privilciies."  But  it  is  founded  upon  Rospel-grace ;  Purye 
tie.  with  /lyssoj),  witli  llie  blood  of  Christ  applied  to  my  soul  by  a 
fivelv  failh,  as  water  of  purification  was  sprinkled  wilh  a  bunch 
M  li\ssop.  It  is  the  blood  of  Christ,  which  is  therefore  called 
llic  blood  of  sprinkling,  (Heb.  12.  24.)  that  purjjes  the  conscience 
from  dead  works,  from  that  j;uilt  of  sin,  an(l  dread  of  God, 
which  shut  us  out  of  communion  with  him,  as  the  touch  of  a 
(lead  body,  under  the  law,  shut  a  man  out  from  the  courts  of 
Coil's  house.  If  this  blood  of  Christ,  which  cleanses  from  ail 
sin,  cleanse  us  from  our  sin,  then  we  shall  be  clean  indeed, 
Heb.  10.  2.  If  we  be  washed  in  this  fountain  opened,  we  shall 
6c  whiter  than  snow;  not  only  acquitted,  but  accepted;  so  those 
are,  that  are  justified ;  (Isa.1.18.)  Though  your  sins  have  been 
as  scarlet,  they  shall  be  while  as  snow. 

2.  He  prays  that,  his  sins  being  pardoned,  he  miRht  have  the 
comfort  of  that  pardon.  He  asks  not  to  be  comforted,  till  first 
he  is  cleansed ;  but  if  sin,  the  bitter  root  of  sorrow,  be  taken 
away,  he  can  pray  in  faith,  "  Make  me  to  hear  joy  and  gladness; 
(i'.  8.)  lei  me  have  a  well-grounded  peace,  of  thy  creating,  thy 
speaking,  so  that  the  bones  which  thou  hast  broken  by  convictions 
and  threatcnings,  may  rejoice,  may  not  only  be  set  again,  and 
eased  from  the  pain,  but  may  be  sensibly  comforted,  and,  as  the 
prophet  speaks,  may  flourish  as  an  herl)."  Note,  (1.)  The  pain  of 
an  heart  truly  broken  for  sin,  may  well  be  compared  to  that  of 
a  broken  bone;  and  it  is  the  same  Spirit  who,  as  a  Spirit  of 
bondage,  smites  and  wounds,  and,  as  a  Spirit  of  adoption,  heals 
and  binds  up.  (2.)  The  comfort  and  joy  that  arise  from  a  sealed 
pardon  to  a  penitent  sinner,  are  as  refreshing  as  perfect  ease  fn.'m 
the  most  exquisite  pain.  (3.)  It  is  God's  work,  not  only  to  speak 
this  joy  and  gladness,  but  to  make  us  hear  it,  and  take  the  com- 
fort of  it.  He  earnestly  desires  that  God  would  lift  up  the  light 
of  his  countenance  upon  him,  and  so  put  gladness  into  his  heart; 
that  he  would  not  only  be  reconciled  to  him,  but,  which  is  a 
further  act  of  grace,  let  him  know  that  he  was  so. 

3.  He  prays  for  a  complete  and  effectual  pardon.  This  is  that 
which  he  is  most  earnest  for,  as  the  foundation  of  his  comfort; 
|u.9.)  "  Hide  thy  face  from  my  sins;  be  not  provoked  by  them  to 
deal  with  me  as  I  deserve;  thev  are  ever  before  me,  let  them  be 
cast  behind  thy  back;  blot  out  all  mine  iniquities  out  of  the  book 
of  thine  account;  blot  them  out,  as  a  cloud  is  blotted  out  and 
dispelled  by  the  beams  of  the  sun,"  Isa.  44.  22. 

4.  He  prays  for  sanctifying  grace ;  and  this  every  true  penitent 
is  as  earnest  for,  as  for  pardon  and  peace,  u.lO.  He  does  not 
pray,  "  Lord,  preserve  me  my  reputation,"  as  Saul,  /  have  sinned, 
yet  honour  me  before  this  people.  No,  his  great  concern  is,  to 
get  his  corrupt  nature  changed:  the  sin  he  had  been  guilty  of, 
was,  (l.)An  evidence  of  its  impurity,  and  therefore  he  prays. 
Create  in  me  a  clean  heart,  O  God.  He  now  saw,  more  than 
ever,  what  an  unclean  heart  he  had,  and  sadlv  laments  it,  but 
sees  it  is  not  in  his  own  power  to  amend  it,  and  therefore  begs  of 
God,  (whose  prerogative  it  is  to  create,)  that  he  would  create  in 
him  a  clean  heart.  He  only  that  made  the  heart,  can  new  make 
if;  and  to  his  power  nothing  is  impossible.  He  created  the  world 
l>y  the  word  of  his  power,  as  the  God  of  nature,  and  it  is  by 
the  word  of  his  power  as  the  God  of  grace  tliat  we  are  clean, 
(John,\5.  3.)  ihat  we  are  sanctified,  John,  17. 17.  (2.)Itwasthe 
cause  of  its  disorder,  and  undid  much  of  the  good  work  that  had 
been  wrought  in  him;  and  therefore  he  prays,  "Lord,  renew  a 
right  spirit  within  me;  repair  the  decays  of  spiritual  strength, 
which  this  sin  has  been  the  cause  of,  and  set  me  to  rights  again." 
Renew  a  constant  spirit  within  me;  so  some.  He  had,  in  this 
matter,  discovered  much  inconstancy  and  inconsistency  with  him- 
self, and  therefore  prays,  "  Lord,  fix  me  for  the  time  to  come, 
that  I  may  never  in  like  manner  depart  from  thee." 

5.  He  prays  for  the  continuance  of  God's  good-will  toward  him, 
and  the  progress  of  his  good  work  in  him,  «.ll.  (  1.)  That  he 
might  never  be  shut  out  from  God's  favour;  "Cast  me  not  axcay 
from  thy  presence,  as  one  whom  thou  abhorrest,  and  canst  not 
endure  to  look  upon."  He  pravs,  that  he  might  not  be  thrown 
out  of  God's  protection,  but  tlial,  wherever  he  went,  he  might  have 


the  divine  presence  witli  him,  might  be  under  the  guidance  of  his 
wisdom,  and  in  the  custody  of  his  power,  and  that  he  might  not 
be  forbidden  communion  with  God;  "  Let  me  not  be  banished 
thy  courts,  but  always  have  liberty  of  access  to  thee  by  prayer." 
He  does  not  deprecate  the  temporal  judgments  whicii  Cioii  by 
Nathan  had  threatened  to  bring  upon  him;  "God's  will  be 
done;"  hut,  "  Lord,  rebuke  me  not  in  thy  wrath.  If  the  sword 
come  into  my  house  never  to  depart  from  it,  yet  let  me  have 
a  God  to  go  to  in  my  distresses,  and  all  shall  be  well."  (2.)  That 
he  might  never  be  deprived  of  God's  grate ;  Take  not  thif  holij 
Spirit  from  me.  He  knew  he  had  by  his  sin  grieved  the  Spirit, 
and  provoked  him  to  withdraw;  and  that,  because  he  also  was 
flesh,  God  might  justly  have  said  that  his  Spirit  shoidd  no  more 
strive  with  him,  or  work  upon  him.  Gen.  6.3.  This  he  dreads, 
more  than  any  thing;  we  are  undone,  if  (iod  take  his  holy 
Spirit  from  us.  Saul  was  a  sad  instance  of  this.  How  exceeding 
sinful,  how  exceeding  miserable,  was  he,  when  the  S|)irit  of  the 
Lord  was  departed  from  him!  David  knew  it,  and  therefore 
begs  thus  earnestly;  "Lord,  whatc\er  thou  fake  from  me,  my 
children,  my  crown,  my  life,  yet  take  not  thy  holy  Spirit  from 
me,"  (see  2  Sam.  7.15.)  "but  continue  thy  holy  Sj)irit  with  me, 
to  perfect  the  work  of  my  repentance,  to  prevent  my  relapse  into 
sin,  and  to  enable  me  to  discharge  my  duty  both  as  a  prince  and 
as  a  psalmist." 

6.  He  prays  for  the  restoration  of  divine  comforts,  and  the  per- 
petual ccmmnnirations  of  divine  grace,  j).  12.  David  finds  two 
ill  effects  of  his  sin;  (1.)  It  had  made  him  sad,  and  therefore  he 
prays.  Restore  unto  me  the  joy  of  thy  salvation.  A  child  of  God 
knows  no  true  nor  solid  jov,  but  ihejoy  of  God's  salvation,  joy  in 
God  his  Saviour,  and  in  tlie  hope  of  eternal  life.  By  wiiful  sin 
we  forfeit  this  joy,  and  deprive  ourselves  of  it ;  our  evidences 
cannot  but  be  clouded,  and  our  hopes  shaken;  when  we  give 
ourselves  so  much  cause  to  doubt  of  our  interest  in  the  salvation, 
how  can  we  expect  the  joy  of  it  ?  But  when  we  truly  repent,  we 
may  pray  and  hope  that  God  will  restore  to  us  those  joys.  They 
that  sow  in  penitential  tears,  shall  reap  in  the  joys  of  God's  sal- 
vation, when  the  times  of  refreshing  shall  come.  (2.)  It  had 
made  him  weak,  and  therefore  he  prays,  "  Uphold  me  with  thy 
free  Spirit ;  I  am  ready  to  fall,  either  into  sin  or  into  despair; 
Lord,  sustain  me;  my  own  spirit"  (though  the  spirit  of  a  man 
will  go  far  toward  the  sustaining  his  infirmity)  "  is  not  sufficient, 
if  I  be  left  to  myself,  I  shall  certainly  sink;  therefore  uphold  me 
with  thy  Spirit,  let  him  counter-work  the  evil  spirit  that  would 
cast  me  down  from  mine  excellency.  Thy  Spirit  is  a  free  spirit, 
a  free  agent  himself,  working  freely,"  (and  that  makes  those  free, 
whom  he  works  upon,  for  where  the  Spirit  of  the  Lord  is,  there 
is  liberty ;)  "  thy  ingenuous  princely  Spirit."  He  was  conscious 
to  himself  of  having  acted,  in  the  matter  of  Uriah,  very  disin- 
genuously, and  unlike  a  prince  ;  his  behaviour  was  base  and 
paltry:  "Lord,"  says  he,  "let  thy  Spirit  inspire  my  soul  with 
noble  and  generous  principles,  that  I  may  always  act  as  becomes 
me."  A  free  spirit  will  be  a  firm  and  fixed  spirit,  and  will  uphold 
us.  The  more  cheerfid  we  are  in  our  duly,  the  more  constant  we 
shall  be  to  it. 

II.  See  what  David  here   promises,  r.  13.     Observe,  1.  What 
good  work  he  promises  God  ;   I  will  teach  transgressors  thy  ways. 
David  had  been  himself  a  transgressor,  and  therefore  could  speak 
experimentally  to  transgressors,  and  resolves,  having  himself  found 
mercy  with  God  in  the  way  of  repentance,  to  teach  others  God's 
ways;  (l.)Our  way  to  God  by  rei)entance;  he  would  teach  others 
that  had  sinned,   to  fake   the  same  course  that  he  had    taken,   to 
humble   themselves,  to   confess   their   sins,  and  seek  God's  face; 
and,  (2.) God's  way  towards  us  in  pardoning  mercy;  how  readj 
he  is  to  receive  those  that  return  to  him.     He  taught  the  forniet 
by  his  own  example,  for  the  direction  of  sinners  in  repenting:  he 
taught  the  latter  by  his  own  experii'nce,  for  Iheir  encouragement. 
By  this   psalm  he  is,  and  will   be   to  the  world's  end,  teaching 
transgressors,    telling    them  what    God   had    done  for   his  soul. 
Note,    Penitents    shr^uld    be   preachers;    Solomon   was    so,    and 
blessed  Paul.     2.  What  good  effect  he  promises  himself  from  his 
doing  this;  "Sinners  shall  be  converted  unto  thee,  and  iliall 


PSALMS,  LI. 


Penitential  Petitions. 


Bfilher  persist  in  their  wanderings  trom  Ifcee,  nor  despair  of  find- 
ing mercy  in  their  returns  to  thee."  Tbe  great  thing  to  be  aimed 
at  in  teaching  transgressors,  is,  their  conversion  to  God;  that  is 
a  happy  point  gained,  and  happy  Ihey  that  are  instrumental  to 
voiitribute  towards  it.  Jam.  5.  20. 

14.  Deliver  me  from  blood-guiltiness,  O  God, 
Ihou  God  of  my  salvation:  and  my  tongue  shall 
sing  aloud  of  thy  righteousness.  15.  O  Lord, 
open  thou  my  lips,  and  my  mouth  shall  shew  forth 
thy  praise.  16.  For  thou  desirest  not  sacrifice; 
else  would  1  give  it:  thou  delightest  not  in 
burnt-offering.  17.  The  sacrifices  of  God  are  a 
broken  spirit:  a  broken  and  a  contrite  heart,  O 
God,  thou  will  not  despise.  18.  Do  good  in  thy 
good  pleasure  unto  Zion:  build  thou  the  walls  of 
Jerusalem.  19.  Then  shalt  thou  be  pleased  with 
the  sacrifices  of  righteousness,  Avith  burnt-offering 
and  whole  burnt-offering:  then  shall  they  offer 
bullocks  upon  thine  altar. 

J.  David  prays  against  the  guilt  of  sin,  and  prays  for  the  grace 
«(  God,  enforcing  both  petitions  from  a  plea  taken  from  the  glory 
of  God,  which  he  promises  with  thankfulness  to  shew  forth. 

1.  He  prays  against  the  guilt  of  sin,  that  he  might  be  delivered 
from  that,  and  promises  that  then  he  would  praise  God,  i).14. 
The  particular  sin  he  prays  against,  is,  blood-guiltiness,  the  sin 
he  had  now  been  guilty  of,  having  slain  Uriah  with  the  sword  of 
the  children  of  Ammon.  Hitherto,  perhaps,  he  had  slopped  the 
mouth  of  conscience  with  that  frivolous  excuse,  that  he  did  not 
kill  him  himself;  but  now  he  was  convinced  that  he  was  the 
murderer,  and,  hearing  the  blood  cry  to  God  for  vengeance,  he 
cries  to  God  for  mercy,  "  Deliver  me  from  blood-ffuiltiness;  let 
me  not  lie  under  the  guilt  of  the  kind  I  have  contracted,  but  let  it 
be  pardoned  to  me,  and  let  me  never  be  left  to  myself  to  contract 
the  like  guilt  again."  Note,  It  concerns  us  all  to  pray  earnestly 
against  the  guilt  of  blood.  In  this  prayer,  he  eyes  God  as  the 
God  of  salvation.  Note,  Those  to  whom  God  is  the  God  of  sal- 
vation, he  will  deliver  from  euilt;  for  the  salvation  he  is  the  God 
of,  is,  salvation  from  sin.  We  may  therefore  plead  this  with  him, 
"  Lord,  thou  art  the  God  of  my  salvation,  therefore  deliver  me  from 
the  dominion  of  sin."  He  promises,  that,  if  God  would  deliver 
him,  his  tongue  should  sing  aloud  of  his  righteousness;  God  should 
have  the  glory  both  of  pardoning  mercy,  and  of  preventing  grace. 
God's  righteousness  is  often  put  for  his  grace,  especially  in  the 
great  business  of  justification  and  sanctification.  This  he  would 
comfort  himself  in,  and  therefore  sing  of;  and  this  he  would 
endeavour  both  to  acquaint  and  to  affect  others  with;  he  would 
sing  aloud  of  it.  This  all  those  should  do  that  have  had  the 
benefit  of  it,  and  owe  their  all  to  it. 

2.  He  prays  for  the  grace  of  God,  and  promises  to  improve  that 
grace  to  his  glory;  {v.  15.)  "  O  Lord,  open  thou  my  lips,  not 
only  that  I  may  teach  and  instruct  sinners,"  (which  the  best 
preacher  cannot  do  to  any  purpose,  unless  God  give  him  the 
opening  of  ihe  mouth,  and  the  tongue  of  the  learned,)  "  but  that 
my  month  may  shew  forth  thy  praise;  not  only  that  I  may  have 
abundant  matter  for  praise,  "but  a  heart  enlarged  in  praise." 
Guilt  had  closed  his  lips,  had  gone  near  to  stop  the  mouth  of 
prayer;  he  could  not  for  shame,  he  could  not  for  fear,  come  into 
Ihe  presence  of  that  God  whom  he  knew  he  had  offended,  much 
less  speak  to  him;  his  heart  condemned  him,  and  therefore  he 
had  little  confidence  toward  God  :  it  cast  a  damp  particularly  upon 
his  praises;  when  he  had  lost  the  joys  of  his  salvation,  his  harp 
was  hung  upon  the  willow-trees;  therefore  he  prays,  "  Lord,  open 
my  lips,  put  my  heart  in  tune  for  praise  again."  To  them  that  are 
toogue-tied  by  reason  of  guilt,  Ihe  assurance  of  the  forgiveness  of 
their  sins  says  effectually,  Ephphatha — Be  opened;  and  when  the 


lips  are  opened,  what  should  they  speak  but  the  praises  of  God, 
as  Zacharias  did  ?   Luke,  1.  64. 

II.  David  offers  the  sacrifice  of  a  penitent,  contrite,  heart,  fes 
that  which  he  knew  God  would  be  pleased  with. 

1.  He  knew  well  that  the  sacrificing  of  beasts  was,  in  itself,  of 
no  account  with  God;  (t>.16.)  Thou  desirest  ?iot  sacrifice,  (else 
would  I  give  it  with  all  my  heart  to  obtain  pardon  and  peace,) 
thotc  delightest  not  in  burnt-offering .  Here  see  how  glad  David 
would  have  been  to  give  thousands  of  rams,  to  make  atonement 
for  sin.  Those  that  are  thoroughly  convinced  of  their  misery 
and  danger,  by  reason  of  sin,  would  spare  no  cost  to  obtain  the 
remission  of  it,  Mic.  6.  6,  7.  But  see  how  little  God  valued  this! 
As  trials  of  obedience,  and  types  of  Christ,  he  did  indeed  require 
sacrifices  to  be  offered  ;  but  he  had  no  delight  in  them  for  any 
intrinsic  worth  or  value  they  had;  Sacrifice  and  offering  thou 
wouldest  not.  As  they  cannot  make  satisfaction  for  sin,  so  God 
cannot  take  any  satisfaction  in  them,  any  otherwise  than  as  the 
offering  of  them  is  expressive  of  love  and  duty  to  him. 

2.  He  knew  also  how  acceptable  true  repentance  is  to  God ; 
(?'.  17.)  The  sacrifices  of  God  are  a  broken  spirit.  See  here, 
( 1.)  What  the  good  work  is,  that  is  wrought  in  every  true  penitent ; 
a  broken  spirit,  a  broken  and  a  contrite  heart.  It  is  a  work  wrought 
upon  the  heart;  that  is  it  that  God  looks  at,  and  requires,  in  all 
religious  exercises,  particularly  in  the  exercises  of  repentance.  It 
is  a  sharp  work  wrought  there,  no  less  than  the  breaking  of  l!ie 
heart ;  not  in  despair,  (as  we  say,  when  a  man  is  undone.  His  heart 
is  broken,)  but  in  necessary  humiliation,  and  sorrow,  for  sin.  It 
is  a  heart  breaking  with  itself,  and  breaking  from  its  sin;  it  is  a 
heart  pliable  to  the  word  of  God,  and  patient  under  tlie  rod  oi 
God ;  a  heart  subdued  and  brought  into  obedience ;  it  is  a  heart 
that  is  tender,  like  Josiah's,  and  trembles  at  God's  word.  Oh 
that  there  were  such  a  heart  in  us!  (2.) How  graciously  God  is 
pleased  to  accept  of  this;  it  is  the  sacrifices  of  God;  not  one,  but 
many,  it  is  instead  of  all  burnt-offering  and  sacrifice.  The  break- 
ing of  Christ's  body  for  sin,  is  the  only  sacrifice  of  atonement,  for 
no  sacrifice  but  that  could  take  away  sin;  but  the  breaking  of  our 
hearts  for  sin,  is  a  sacrifice  of  acknowledgment,  a  sacrifice  of 
God,  for  to  him  it  is  offered  up;  he  requires  it,  he  prepares  it,  (he 
provides  this  lamb  for  a  burnt-offering,)  and  he  will  accept  of  it. 
That  which  pleased  God,  was,  not  the  feeding  of  a  beast,  and 
making  much  of  it,  but  killing  it;  so  it  is  not  the  pampering  of 
our  flesh,  bnt  the  mortifying  of  it,  that  God  will  accept.  The 
sacrifice  was  bound,  was  bled,  was  burnt;  so  the  penitent  heart 
is  bound  by  convictions,  bleeds  in  contrition,  and  then  burns  i:i 
holy  zeal  against  sin,  and  for  God.  The  sacrifice  was  offered 
upon  the  altar  that  sanctified  the  gift ;  so  the  broken  heart  is 
acceptable  to  God  only  through  Jesus  Christ;  there  is  no  true 
repentance  without  faith  in  him ;  and  this  is  the  sacrifice  which 
he  will  not  despise.  Men  despise  that  which  is  broken,  but  God 
will  not.  He  despised  the  sacrifice  of  torn  and  broken  beasts, 
but  he  will  not  despise  that  of  a  torn  and  broken  heart.  He 
will  not  overlook  it,  he  will  not  refuse  or  reject  it ;  though  it  make 
God  no  satisfaction  for  the  wrong  done  him  by  sin,  yet  he  does 
not  despise  it.  The  proud  Pharisee  despised  the  broken-hearted 
publican;  and  he  thought  very  meanly  of  himself,  but  God  did 
not  despise  him.  More  is  implied  than  is  expressed;  the  great 
God  overlooks  heaven  and  earth,  to  look  with  favour  upon  a 
broken  and  contrite  heart,  Isa.  66,  1,  2. — 57. 15. 

III.  David  intercedes  for  Zion  and  Jerusalem,  with  an  eye  to 
the  honour  of  God.     See  what  concern  he  had, 

1.  For  the  good  of  the  church  of  God  ;  {v.  18.)  Do  good  in  thy 
good  pleasure  unto  Zion,  that  is,  (1.)  "To  all  the  particular  wor- 
shippers in  Zion,  to  all  that  love  and  fear  thy  name ;  keep  them 
from  falling  into  such  wounding,  wasting,  sins  as  these  of  nn'ne; 
defend  and  succour  all  that  fear  tliy  name."  Those  that  have 
been  in  spiritual  troubles  themselves,  know  how  to  pity  and  jiray 
for  those  that  are  in  like  manner  afflicted.  Or,  (2.)  To  the  jjublio 
interests  of  Israel.  David  was  sensible  of  Ihe  wrong  he  had  dtiiie 
to  Judah  and  Jerusalem  by  his  sin;  how  it  had  wcakimod  the 
hands,  and  saddened  Ihe  hearts,  of  good  people,  and  opened  the 
mouths  of  their  adversaries  :  he  was  likewise  afraid  lest,  he  living 


I 


PSALMS,  LI,  LH. 


The  Wickedness  of  Does:. 


k  jHiMtc  person,  his  sin  should  bring  judgments  upon  the  city  and 
kingdom,  and  therefore  he  prays  to  God  to  secure  and  advance 
those  public  interests  which  he  iiad  damaged  and  endangered. 
He  prays,  tiiat  God  would  prevent  those  national  judgments 
which  his  sin  had  deserved,  that  he  would  continue  those  blessings, 
and  carry  on  that  good  work,  which  it  had  threatened  to  retard 
and  put  a  stop  to.  He  prays,  not  only  that  God  would  do  good  to 
Zion,  as  he  did  to  other  places,  by  his  providence,  but  that  lie 
would  do  it  in  his  good  pleasure,  with  the  peculiar  favour  he  bore 
to  that  place  which  he  had  chosen  to  put  his  name  there;  that  the 
walls  of  Jerusalem,  which  perhaps  were  now  in  the  building,  might 
be  built  up,  and  that  good  work  finished.  Note,  [1.]  When  we 
have  most  business  of  our  own,  and  of  greatest  importance  at  the 
throne  of  grace,  yet  then  we  must  not  forget  to  pray  for  the 
church  of  God;  nay,  our  Master  has  taught  us  in  our  daily 
prayers  to  begin  with  tliat,  Ilallnwed  be  thy  name.  Thy  kingdom 
come.  [-■]  The  consideration  of  the  prejudice  we  have  done  to 
the  public  interests  by  our  sins,  should  engage  us  to  do  them 
all  the  service  we  can,  particularly  by  our  prayers. 

2.  For  the  honour  of  the  churches  of  God,  v.  19.  If  God 
would  shew  liimself  reconciled  to  him  and  his  people,  as  he  had 
prayed,  then  they  should  go  on  with  the  public  services  of  his 
house;  (1.)  Cheerfully  to  themselves.  The  sense  of  God's  good- 
ness to  them  would  enlarge  their  hearts  in  all  the  instances  and 
expressions  of  thankfulness  and  obedience.  They  will  then  come 
to  his  tabernacle  with  burnt-offerings,  with  whole  burnt-offerings, 
which  were  intended  purely  for  the  glory  of  God,  and  they  shall 
offer,  not  lambs  and  rams  only,  but  bullocks,  the  costliest  sacri- 
fices, upon  his  altar.  (2.)  Acceptably  to  God;  "  Thou  shall  be 
pleased  iritk  them  ;  we  shall  have  reason  to  hope  so,  when  we  per- 
ceive the  sin  taken  away,  which  threatened  to  hinder  thine  accept- 
ance." Note,  It  is  a  great  comfort  to  a  good  man,  to  think  of  the 
communion  that  is  between  God  and  his  people  in  their  public 
assemblies;  how  he  is  honoured  by  their  humble  attendance  on 
him,  and  they  are  hajipy  in  his  gracious  acceptance  of  them. 

PSALM  LIl 

f)arid,  no  doubts  teas  in  very  ^reat  ^rxcf-,  when  he  said  to  Abiathar,  (\  Sam. 
22.  22.)  I  liave  occasioned  tlie  death  of  all  tlie  persons  of  thy  fatlier's 
house,  ivhich  were  put  to  death  upoit  Docfi's  matichus  information ;  to  ^ive 
some  rent  to  that  grief,  and  to  gain  some  relief  to  his  mind  under  it,  he  petnu'd 
this  psalm,  tcherein,  as  a  proithef,  and  therejnre  icith  as  good  an  authority  as 
if  he  had  been  now  a  prince  vpon  the  throne,  /.  He  arraigns  Doeg  for  what  tie 
had  done,  r.  1 .  //.  He  accuses  him,  convicls  him,  and  aggrarates  his  crimes, 
11.2.. 4.  III.  He  passes  sentence  upon  him,  r.5.  IV.  He  foretells  the 
triumphs  of  the  righteous  in  the  execution  of  tlie  sentence,  r.fl,".  V.  He 
eomforls  himself  in  the  mercy  of  God,  and  the  assurance  he  had  that  he  should 
yet  praise  him,  v.  8,  0.  In  singing  this  psalm,  we  should  conceive  a  detesta- 
tion of  tlie  sin  of  lying,  foresee  tlie  ruin  of  those  that  persist  in  it,  and  please 
ourselves  with  the  assurance  of  the  prcserrntion  of  God's  church  and  people,  in 
sjiite  of  all  the  malicious  designs  of  the  children  of  Satan,  that  father  of  lies. 

To  the  chief  musician,  Maschil.  A  psalm  of  David,  when  Doeg 
the  Edomite  came  and  told  Saul,  and  said  unto  him,  David  is 
come  to  the  house  of  Ahimelech. 

1.  TTSrHY  boastest  thou  thyself  in  mischief,  O 
?  ▼  mighty  man  ?  the  goodness  of  God 
enditreth  continually.  2.  Thy  tongue  devise th 
mischiefs  ;  like  a  sharp  razor,  working  deceit- 
fully. 3.  Thou  lovest  evil  more  than  good;  and 
lying  rather  than  to  speak  righteousness.  Selah. 
4.  Thou  lovest  all  devouring  words,  O  t/iou 
deceitful  tongue.  5.  God  shall  likewise  destroy 
ihee  for  ever,  he  shall  take  thee  away,  and  pluck 
thee  out  of  tht/  dwelling-place,  and  root  thee  out 
of  the  land  of  the  living.  Selah. 

The  title  is  a  brief  account  of  the  story  which  tlie  psalm  refers 
to.  David  now,  at  length,  saw  it  necessary  to  q\iit  llio  court, 
md  shift  for  his  owr  safety,  for  fear  of  Saul,  who  bad   once  and 


again  attempted  to  murder  him.  Being  unprovided  with  Rnin 
and  victuals,  he,  by  a  wile,  got  Ahimelech  the  priest  to  furnisli 
him  with  both;  Doeg  an  Edomite  happened  to  be  there,  and  he 
went  and  informed  Saul  against  Ahimelech,  representing  him 
as  confederate  with  a  traitor;  ujxm  which  accusation,  Saul 
grounded  a  very  bloody  warrant,  to  kill  all  the  priests;  and 
Doeg,  the  prosecutor,  was  the  executioner,  1  Sam.  22.  9,  Arc. 
In  these  verses, 

I.  David  argues  the  case  fairly  with  this  proud  and  mighty  nianv 
«•.  1.  Doeg,  it  is  probable,  was  mighty  in  respect  of  bodily 
strength  ;  but,  if  he  was,  he  gained  no  reputation  to  it  by  his  easy 
victory  over  the  unarmed  priests  of  the  Lord;  it  is  no  lionour  for 
those  that  wear  a  sword,  to  hector  those  that  wear  an  ephod. 
However,  he  was,  by  his  office,  a  mighty  man,  for  he  was  set  over 
the  servants  of  Said,  chamberlain  of  the  household.  This  was  he 
that  boasted  himself,  not  only  in  the  power  he  had  to  do  mischief, 
but  in  the  mischief  he  did.  Note,  It  is  bad  to  do  ill,  but  it  is 
worse  to  boast  of  it,  and  glory  in  it,  when  we  have  done ;  not 
only  not  to  be  ashamed  of  a  wicked  action,  but  to  justify  it;  not 
only  to  justify  it,  but  to  magnify  it,  and  value  ourselves  upon  it. 
They  that  glory  in  their  sin,  glory  in  their  shame;  and  then  it 
becomes  yet  more  shameful;  mighty  men  are  often  mischievous 
men,  and  boast  of  their  heart's  desire,  10.3.  It  is  uncertain  how 
the  following  words  come  in;  Yhc  goodness  of  God  endures  eo7i- 
tinually.  Some  make  it  the  wicSced  man's  answer  to  this  question. 
The  patience  and  forbearance  of  God  (the  great  proofs  of  his 
goodness)  are  abused  by  sinners-  to  the  hardening  of  their  hearts 
in  their  wicked  ways;  because  »entence  against  their  evil  works 
is  not  executed  speedily,  nay,  because  God  is  continually  doing 
them  good,  therefore  they  boast  isi  mischief;  as  if  their  prosperity 
in  their  wickedness  were  an  evidence  that  there  is  no  harm  in  it. 
But  it  is  rather  to  be  taken  as  an  argument  against  him,  to  shew, 

1.  The  sinfulness  of  his  sin  ;  "  God  is  continually  doing  good,  and 
those  that  therein  are  like  him,  have  reason  to  glory  in  their  being 
so:  but  thou  art  continually  doincr  mischief,  and  therein  art  utterly 
unlike  hiru,  and  contrary  to  him.  and   yet  gloriest  in  being  so." 

2.  The  folly  of  it;  "  Thou  tliinkest.  v»ilh  the  mischief  which  thou 
boastest  of,  (so  artfully  contrived,  and  so  successfully  carried  on,) 
to  run  down  and  ruin  the  people  of  God;  but  thou  wilt  find 
thyself  mistaken,  the  goodness  of  God  endures  continually  for  theil 
preservation,  and  then  they  need  not  fear  tchat  man  can  do  unta 
them."  The  enemies  in  vain  boast  in  Iheir  mischief,  while  we 
have  God's  mercv  to  boast  in. 

II.  He  draws  up  a  high  charg^e  against  him  in  the  court  of 
heaven,  as  he  had  drawn  up  a  high  charpre  against  Ahimelech  in 
Saul's  court,  r.2..4.  He  accuses  him  of  the  wickedness  of  his 
loncue,  (that  unruly  evil  full  of  deadly  poison,)  and  the  wickedness 
of  his  heart,  which  that  was  an  evidence  of.  Four  things  he 
charges  him  with.  1.  Malice;  his  tongue  does  mischief,  not  only 
pricking  like  a  needle,  but  cutting  like  a  sharp  razor.  Scornful 
bantering  words  would  not  content  him:  beloved  devouring  words, 
words  that  would  ruin  the  priests  of  the  Lord  whom  he  hated. 
2.  Falsehood;  it  was  a  deceitful  tongue  that  he  did  this  mischief 
with;  (i'.  4.)  he  loved  lying,  (r.  3.)  and  this  sharp  razor  did  work 
deceitfully,  (v.  2.)  that  is,  before  he  had  this  occasion  given  him 
t-o  discover  his  malice  against  the  priests,  he  had  acted  verv 
plausiblv  toward  them ;  thou2;h  he  was  an  Edomite,  he  attended 
the  altars,  and  brought  his  offerings;  and  paid  his  respects  to  the 
priests,  as  decently  as  any  Israelite ;  therein  he  put  a  force  upon 
himself,  (for  he  was  detained  before  the  Lord,)  but  thus  he  gained 
an  opportunity  of  doing  them  so  much  the  greater  mischief.  Or, 
it  may  refer  to  the  information  itself,  which  he  gave  in  against 
Ahimelech  ;  for  the  matter  of  fact  was,  in  substance,  true,  yet  it 
was  niisre|)resented,  and  false  colours  ])ut  upon  it;  and  therefore 
he  might  well  be  said  to  love  lying,  and  to  have  a  deceitful  tongue, 
lie  told  the  tiulh,  but  not  all  the  truth,  as  a  witness  ought  to  do; 
Imd  he  told  that  David  made  Ahimelech  believe  he  was  then 
going  upon  Saul's  errand,  the  kindness  he  shewed  him  would  have 
appeared  to  be  not  onlv  not  traitorous  against  Saul,  but  respectful 
to  hint.  It  will  not  save  us  from  the  guilt  of  lying,  to  be  able  to  say, 
"There  was  some  truth  in  what  we  said,"  if  we  pervert  it,  and  maka 


PSALMS,  LTl 


The  Ruin  of  Doeg  predicted. 


to  appear  othenvise  than  it  was.     3.  Subtlety  in  sin;  "  Tliy    and  make  them  afraid  of  offending  God,  and  incurring  hi»  di» 


tongue  devises  mischiefs;  it  speaks  the  mischiof  wliicli  thy  heart 
•levises."  The  nu,re  there  is  of  craft  and  contrivance  in  any 
Kiclcedness,  the  more  theiv  is  of  the  Devil  in  it.  4.  Affection  to 
%m;  "  Thou  lovcst  ail  more  l/ian  good;  lliat  is,  thou  lovest  evil, 
and  hast  no  lo\e  at  all  to  that  which  is  good;  thou  takest  dehgiit 
in  lying',  and  niakest  no  conscience  of  doing  right.  Thou  wouldest 
ratherplease  Saul,  by  telling  a  lie,  than  jilease  God,  by  speaking 
Iruth."  Those  are  of  Doegs  spirit,  who,  instead  of  being  pleased 
(as  we  ought  all  to  be)  with  an  opportunity  of  doing  a  man  a 
kindness  in  his  body,  estate,  or  good  name,  are  glad  when  they 
liave  a  fair  occasion  to  do  a  man  a  mischief,  and  readily  close  with 
an  opportunity  of  that  kind;  that  is  loving  evil  more  than  good. 
It  is  bad  to  speak  devouring  words,  but  it  is  worse  to  love  them, 
either  in  others  or  in  ourselves. 

III.  He  reads  his  doom,  and  denounces  the  judgments  of  God 
against  him  for  his  v^ickedness:  (u.  5.)  "Thou  hast  destroyed 
the  priests  of  the  Lord,  and  cut  them  off,  and  therefore  God  shall 
likewise  destroy  thee  for  ever."  Sons  of  perdition  actively,  shall 
be  sons  of  perdition  passively,  as  Judas  and  the  man  of  sin. 
Destroyers  shall  be  destroyed ;  those  especially  that  hate,  and 
persecute,  and  destroy,  the  priests  of  the  Lord,  his  nnnisters,  and 
people,  who  are  made  to  our  God  priests,  a  royal  priesthood,  shall 
be  taken  away  with  a  swift  and  everlasting  destruction.  Doeg  is 
here  condemned;  1.  To  be  driven  out  of  the  church;  He  shall 
pluck  thee  out  of  the  tabernacle,  not  thy  dwelling-place,  but  God's; 
80  it  is  most  probably  understood.  "Thou  shalt  be  cut  off  from 
the  favour  of  God,  and  his  presence,  and  all  communion  with  him, 
and  shalt  have  no  benefit  either  by  oracle  or  offering."  Justly 
was  he  deprived  of  all  the  privileges  of  God's  house,  who  had  been 
«o  mischievous  to  his  servants;  he  had  come  sometimes  to  God's 
tabernacle,  and  attended  in  his  courts,  but  he  was  detained  there, 
he  was  weary  of  his  service,  and  sought  an  opportunity  to  defame 
his  family  ;  it  was  very  fit,  therefore,  that  he  should  be  taken  away, 
and  plucked  out  thence;  we  should  forbid  one  of  our  house,  that 
should  serve  us  so.  Note,  We  forfeit  the  benefit  of  ordinances,  if 
we  make  an  ill  use  of  them.  2.  To  be  driven  out  of  the  world; 
"  He  shall  root  thee  out  of  the  land  of  the  living,  in  which  thou 
thoughtest  thyself  so  deeply  routed."  When  good  men  die,  they 
are  transplanted  from  the  land  ol  the  living  on  earth,  the  nursery 
of  the  plants  of  righteousness,  to  that  in  heaven,  the  garden  of  the 
Lord,  where  they  shall  iiike  root  for  ever;  but  when  wicked  men 
die,  they  are  rooteil  out  of  the  land  of  the  living,  to  perish  for 
ever;  as  fuel  to  the  fire  of  divine  wralh.  This  will  be  the  portion 
of  those  that  contend  with  God, 


6. 


Tlie  righteous 


al«o  shall  see,  and  fear,  and 
shall  laugh  at  him:  7.  Lo,  this  is  the  man  t/tat 
made  not  God  his  strength;  but  trusted  in  the 
abundance  of  hisiiches,  and  strengthened  himself 
in  his  wickedness.  8.  But  I  am  like  a  green  olive- 
tree  in  the  house  of  God :  I  trust  in  tlie  mercy  of 
God  for  ever  and  ever.  9.  I  will  praise  thee  for 
ever,  because  thou  hast  done  it:  and  I  will  wait 
on  thy  name;  for  it  is  good  before  thy  saints. 

David  was  at  this  time  in  great  distress,  tl'.e  mischief  Doeg  had 
done  him  was  liul  the  beginning  of  his  sorrows;  and  yet  here  we 
have  him  triumphing,  and  that  is  more  than  rejoicing,  in  tribula- 
tion. Blessed  I'aul,  in  the  midst  of  his  troubles,  is  in  the  midst 
of  his  triumphs,   2  Cor.  2. 14.      David  here  triumphs. 

I.  In  the  fall  of  Doeg.  Yet,  lest  this  should  look  like  personal 
revenge,  he  does  not  speak  of  it  as  his  own  act,  but  the  language 
of  other  righlcons  persons.  They  shall  observe  God's  judgments 
on  Doeg,  and  speak  of  them  ;  1.  To  the  glory  of  God  ;  They  shall 
tee  and  fear;  (v.  C.)  they  shall  reverence  th"e  justice  of  God,  and 
fitand  in  awe  of  him,  as  a  God  of  almighty  power,  before  whom 
the  proudest  sinner  cannot  stand,  and  before  whom,  therefore 
«'e  ought  every  one  of  us  to  hundile  ourselves.  Note  God's 
judgments  on  the  wicked  should  strike  an  awe  \ipon  tlie  righteous 


pleasure,  119.120.  Rev.  15.  3,  4.  2.  To  the  shame  of  Doeg. 
They  shall  laugh  at  him,  not  with  a  ludicrous,  but  a  rational, 
serious,  laughter,  as  he  that  sits  in  heaven  shall  laugh  at  him,  2.4. 
He  shall  appear  ridiculous,  and  worthy  to  be  laughed  at.  We  are 
told  how  they  shall  triumph  in  God's  just  judgments  on  him; 
(t>.7.)  Lo,  this  is  the  man  that  made  not  God  his  Strength.  The 
full  and  ruin  of  a  wealthy  mighty  man,  cannot  but  be  generally 
taken  notice  of,  and  every  one  is  apt  to  make  his  remarks  upon 
it ;  now  this  is  the  remark  which  the  righteous  should  make 
upon  Doeg  s  fall,  that  no  better  could  come  of  it,  since  he  took 
the  wrong  method  of  establishing  himself  in  his  wealth  and  power. 
If  a  newly-erected  fabric  tumbles  down,  every  one  imniedialely 
inquires,  where  was  the  fault  in  the  building  of  it?  Now,  that 
which  ruined  Doeg's  prosperity,  was,  (1.)  That  he  did  not  build 
it  upon  a  rock ;  He  made  not  God  his  Strength,  he  did  not  think 
that  the  continuance  of  his  prosperity  depended  upon  the  favour 
of  God,  and  therefore  took  no  care  to  make  sure  that  favour,  nor 
to  keep  himself  in  God's  love,  made  no  conscience  of  his  duty 
to  him,  nor  sought  him  in  the  least.  Those  yvretchedly  deceive 
themselves,  that  think  to  support  themselves  in  their  power  and 
wealth  without  God  and  religion.  (2.)  That  be  did  build  it  upon 
the  sand.  He  thought  his  wealth  would  support  itself ;  He  trusted 
in  the  abundance  of  his  riches,  which,  he  imagined,  were  laid  up 
for  many  years;  nay,  he  thought  his  wickedness  would  help  to 
support  it;  he  was  resolved  to  stick  at  nothing,  for  the  securing 
and  advancing  of  his  honour  and  power;  right  or  wrong,  he  would 
get  what  he  could,  and  keep  what  he  had,  and  be  the  ruiu  of  any 
one  that  stood  in  his  way;  and  this,  he  thought,  would  strengthcu 
him;  they  may  have  any  thing  that  will  make  conscience  ol 
nothing.  But  now  see  what  it  comes  to ;  see  what  untempered 
mortar  he  built  his  house  with,  now  that  it  is  fallen,  and  hiiuseli 
buried  in  the  ruins  of  it. 

II.  In  his  own  stability;  (i-.  8,  9.)  "This  mighty  man  is 
plucked  up  by  the  roots;  but  I  am  like  a  green  olive-tree,  planted 
and  rooted,  fixed  and  flourishing ;  he  is  turned  out  of  God's  dwell- 
ing-place, but  I  am  established  in  it,  not  detained,  as  Doeg,  by 
any  thing  but  the  abundant  satisfaction  I  meet  with  there."  Note, 
Those  that  by  faith  and  love  dwell  in  the  house  of  God,  shall  be 
like  green  olive-trees  there  ;  the  wicked  are  said  to  flourish  like 
a  green  bay-tree,  (37.  35.)  which  bears  no  useful  fruit,  though  it 
have  abundance  of  large  leaves;  but  the  righteous  flourish  like  a 
green  olive-tree,  which  is  fat  as  well  as  flourishing,  (92.14.)  ai.d 
wilh  its  fatness  honours  God  and  man,  (Judg.  9.  9.)  deriving  its 
root  and  fatness  from  the  good  Olive,  Rom.  11.  17. 

Now,  what  must  we  do,  that  we  may  be  as  green  olive-trees? 

1.  We  must  live  a  life  of  faith  and  holy  confidence  in  God  and 
his  grace;  "  I  see  what  comes  of  men's  trusting  in  the  abundance 
of  their  riches,  and  therefore  I  trust  in  the  mercy  of  God  for  ever 
and  ever;  not  in  the  world,  but  in  God,  not  in  my  own  merit, 
but  in  God's  mercy,  which  dispenses  its  gifts  freely,  even  to  the 
unworthy,  and  has  in  it  an  all-sufficiency  to  be  our  portion  and 
h;ippiness."  This  meicy  is  for  ever,  it  is  constant  and  unchange- 
able, and  its  gifts  will  continue  to  all  eternity;  we  must,  therefore, 
for  c\ev  trust  in  it,  and  never  come  off  from  that  foundation. 

2.  We  must  live  a  life  of  thankfulness  and  holy  joy  in  God  ; 
(v.  9.)  "  I  rvill  praise  thee  for  ever,  because  thou  hast  done  it,  hast 
aveiiged  the  blood  of  thy  priests  upon  their  bloody  enemy,  and 
given  him  blood  to  drink;  and  hast  performed  thy  promise  to  me;" 
which  he  was  as  sure  would  be  done  in  due  time,  as  if  it  were 
done  already.  It  contributes  very  much  to  the  beauty  of  our  pro- 
fession, and  to  our  fi-uitfulness  in  every  grace,  to  be  much  in  prais- 
ing God ;  and  it  is  certain  that  we  never  want  matter  for  praise. 

3.  We  must  live  a  life  of  expectation,  ami  iuunble  dependence 
upon  God;  I  will  wait  on  thy  name;  1  will  attend  upon  thee  in 
all  those  ways  wherein  thou  hast  made  thyself  known,  liojiing  for 
the  discoveries  of  thy  favour  to  me,  and  willing  to  tarry  till  the 
lime  appointed  for  them;  for  it  is  good  before  thy  saints;"  or,  in 
the  opinion  and  judgment  of  thy  saints,  with  whom  David  heartily 
concurs.  Commmiis  seyisus  fidelium — All  the  saints  are  of  this 
mind.     (l.)That  God's  nauie  is  good  in  itself;   that  God's  muni- 


PSALMS,  LI  I,  Lin,  LIV. 


Human  Depravity. 


festations  of  himself  to  his  people  are  gracioMs  and  very  kind  ;  there    praclicts  flow  from  tlicir  bad  principles ;   if  tliey  profess  to  know 


is  no  other  name  given  than  this,  that  would  be  our  rcfiii;e  aiK 
Strong  tower.  (2.)  That  it  is  very  good  for  us  to  wait  on  that  name ; 
that  there  is  nothing  better  to  cahn  and  cjuiet  our  spirits,  when  llu'v 
are  ruffled  and  disturbed,  and  to  keep  us  in  the  way  of  d>itv,  when 
we  are  temjiled  to  use  any  indirect  courses  for  our  own  relief,  lliau 
to  hope,  and  quietly  uaitfor,  the  salvation  of  the  Lord,  Lam.  3.  20. 
All  the  saints  have  experienced  the  lienefit  of  it,  who  never 
attended  him  in  vain,  never  followed  his  guidance,  but  it  ended  well, 
nor  were  ever  made  ashamed  of  their  bclievinp;  expectations  from 
him.  What  is  good  before  all  the  saints,  let  us  tliercfnre  abide  and 
abound  in,  and  in  tli's  jiurticularlv;  Turn  thou  to  tity  God,  keep 
mercy  andjudrjinent,  and  wait  on  thy  God  continually,  Hos.  12.  6. 


PSALM  LIII. 

Cod  speakf!  once,  yra  tn-ke,  and  it  were  iretl  if  man  icouhl  even  then  perceii^e  it ; 
<»rtrf,  in  this  iisiilm,  speittcs  tnice^tor  this  is  the  same  almost  verbatim  witli  tlie 
1  ith  p'mlm.  The  seofie  of  it  is  to  convince  us  of  our  sins,  to  set  vs  a  blushing, 
and  trejnblins\  Itecau^e  of  them ;  anil  this  is  what  tee  are  icith  so  miicii  difficulty 
brought  to,  that  there  is  need  if  tine  upon  line  to  this  purport.  TIte  word,  as  a 
convinciui^  u-ord,  is  compared  to  a  Iiammer,  the  strolces  whereof  must  befre- 
^uenthi  repeated  God,  b^f  the  jisalmist,  here,  I,  Sheivs  us  how  bad  u-e  are,  r.  1, 
Jl.  Prores  it  upon  us  hij  his  own  certain  Icnowledge,  v.  2,  3.  HI.  He  speatis 
tirror  to  persecutors,  the  worst  of  sinners,  r.  4,5.  IV.  He  speaks  encourage- 
ment to  (iod's  persecuted  people,  v.  6.  Some  little  rariation  there  is  between 
I*s.  14.  and  this,  but  jione  cunsideral'le ;  between  r.5,G.  there,  and  r.5.  here; 
some  expressions  there  used,  are  here  left  out,  concernins:  the  sitamc  irhich  the 
ti'icked  put  upon  God's  people,  and.  instead  of  that,  is  here  foretold  tlie  sttame 
u-hich  God  would  put  upon  tlie  wicked ;  wliich  alteration,  with  some  others,  he 
tnade  by  divine  direction,  wlien  lie  delivered  it  the  second  time  to  the  chief  ynusi- 
cian.  In  singinir  it,  we  ouiiht  to  lament  the  corruption  of  tlte  tinman  nature, 
and  the  wretehed  dei^eneraey  of  the  world  we  lice  in,  yet  rejoicing,  in  Iiope  of 
the  great  salealion. 

To  the  chief  nnisician  upon  Mahalalh,  Maschil.  A  psalm  of  Da^id. 

1.  ^  I^HE  fool  hath  said  in  his  heart,  There  is  no 

-1_     God.     Corrupt  are  .  they,   and  have  done 
abominahleiniquity:  f/<e/e  25  none  that  doeth  oood. 

2.  God  looked  down  from  heaven  upon  the  children 
of  men,  to  see  if  there  were  any  that  did  under- 
stand, that  did  seek  God.  3.  Every  one  of  them 
is  gone  back:  they  are  altogether  become  filthy; 
theie  is  none  that  doeth  ftood,  no,  not  one.  4. 
Have  the  workers  of  iniquity  no  knowledge?  who 
eat  up  my  people  as  they  eat  bread:  they  have 
not  called  upon  God.  5. There  Mere  they  in  great 
fear,  xchere  no  fear  was:  for  God  hath  scattered 
the  bones  of  him  that  encampeth  against  thee: 
thou  hast  pnt  thetn  to  shame,  because  God  hath 
despised  thein.  O.Oh  that  the  salvation  of  Israel 
were. come  out  Zion!  When  God  bringeth  back 
the  captivity  of  his  people,  Jacob  shall  rejoice, 
and  Israel  sliall  be  glad. 

This  psalm  was  opened  before,  and  therefore  we  shall  here 
only  observe,  in  short,  some  things  concerning  sm,  in  order  to  tlie 
increasing  of  our  si.rrow  for  it  and  hatred  of  it. 

l.Thefactof  sin;  is  that  proved .''  Can  the  charge  be  made 
out?  Yes,  God  is  a  Witness  to  it,  an  unexce])tional)le  witness : 
from  the  place  of  his  linliness  he  looks  on  the  children  of  men, 
and  sees  how  little  good  there  is  among  them,  v. '2.  .\ll  the  sin- 
fulness of  their  hearts  and  lives  is  naked  and  open  before  him. 

2.  The  fault  of  sin  ;  is  there  any  harm  in  it?  Yes,  it  is  inirpiilv, 
(v.  1,4.)  it  is  an  unrisrhteous  thing;  it  is  that  which  there  is  no 
pood  in,  (v.  ^,  3.)  it  is  an  e\il  thing,  it  is  the  worst  of  evils,  it  is 
that  which  makes  this  world  such  an  evil  world  as  it  is;  ills 
going  back  from  God,  i\  3. 

3.  The  fountain  of  sin ;  how  comes  it  that  men  are  so  bad  ? 
Surely,  it  is  because  there  is  no  fear  of  God  before  their  eyes :  they 
$ay  in  their  hearts,  "  There  is  no  God  at  all  to  call  us  to  an 
account,    none  that  we  need   to  stand  in  awe  of."     M^n's  bad 


I  ii  (idd,  yil  in  wirks,  because  in  thoughts,  they  deny  him. 

■I.  The  folly  of  sin;  be  is  a  fool,  (in  the  account  of  God,  whose 
judameiit  we  are  sure  is  right,)  that  harbours  such  corrupt 
thoughts;  atheists,  whether  in  opinion  or  practice,  are  the  greatest 
fools  in  the  world.  They  that  do  not  seek  God,  do  not  understand, 
tliey  are  like  brute-beasts  that  have  no  understanding;  for  man  is 
distinguished  from  the  brutes,  not  so  much  by  the  powers  ot 
reason,  as  by  a  caiiacity  for  religion.  The  workers  of  iniquity, 
whatever  they  I'letend  to,  have  no  knowledge;  those  may  truly 
be  said  to  know  nothing,  that  do  not  kn<>w(iod,  v.  4. 

5.  The  filthiness  of  sin  ;  sinners  are  corrupt,  (i-.l.)  their  natun 
is  vitiated  and  spoiled,  and  the  more  noble  the  nature  is,  the  more 
vile  it  is  w  hen  it  is  depraved ;  as  that  of  the  angels,  Corniptio 
optiini  est  pessima — Nothing,  irhen  corrupted,  is  so  had  as  the 
best.  Their  iniquity  is  abominable,  it  is  odious  to  the  holv  God,  and 
it  renders  them  so;  whereas  otherwise  \\e  hates  not  hi  ny  that  he  has 
made.  It  makes  men  filthy,  altogether  filthy;  wilful  sinners  are 
offensive  in  the  nostrils  of  the  God  of  heaven  and  of  the  holy 
angels.  What  decency  soever  proud  sinners  pretend  to,  it  is 
certain  that  wickedness  is  the  greatest  defilement  in  the  world. 

6.  The  fruit  o-f  sin;  see  to  what  a  degree  of  barbarity  it  brings 
men  at  last;  when  men's  hearts  are  hardened  through  ihe  detcit- 
fulness  of  sin,  see  their  cruelty  to  their  brethren,  that  are  bone  of 
their  bone — because  they  will  not  run  with  them  to  the  same  excess 
oj  riot,  they  eat  them  vp,  as  they  eat  bread;  as  if  they  were  not 
only  become  beasts,  but  beasts  of  prev.  And  see  their  confeni|.t 
of  God  at  the  same  time;  they  have  not  called  upon  him,  but 
scorn  to  be  beholden  to  him. 

7.  The  fear  and  shame  that  attend  sin  ;  (r.  5.)  77icre  were  they 
in  yreat  fear,  who  had  made  God  their  Enemy;  their  own  guilty 
consciences  frightened  them,  and  filled  them  with  horror,  thnugji 
otherwise  there  was  no  apparent  cause  of  fear;  the  icicked  f/ees 
when  none  pursues.  See  the  ground  of  this  fear;  it  is  because  God 
has  formerly  scattered  the  bones  of  those  that  encamped  ae/ainst  his 
j)eople;  not  only  broken  their  power,  and  dispersed  their  forces, 
but  slain  them,  and  reduced  their  bodies  to  dry  bones,  like  lliose 
scattered  at  the  graves  mouth,  141.7.  Such  will  be  the  fate  of 
those  that  lay  siege  to  the  camp  of  the  saints,  and  the  beloved  city. 
Rev.  20.9.  The  apprehensions  of  this  cannot  but  put  those 
into  frights  that  eat  up  God's  people.  This  enables  the  virgin, 
the  daughter  of  Zion,  to  put  them  to  shame,  and  expose  them, 
because  God  has  despised  them;  to  laugh  at  them,  because  ho  that 
sits  in  heaven  lauglis  at  them.  We  need  not  look  upon  those 
enemies  with  fear,  whom  God  looks  upon  with  contempt.  If  he 
despises  them,  we  may. 

Lastly,  The  faith  of  the  saints,  and  their  hope  and  power 
touching  the  cure  of  this  great  evil;  (v.  G.)  There  will  come  a 
Saviour,  a  grent  salvation,  a  salvation  from  sin.  Oh  that  it  might 
be  hastened!  for  it  will  bring  in  glorious  and  Joyful  times.  There 
were  those  in  the  Old-Testament  times,  that  looked  ajid  hoped, 
that  prayed  and  wailed,  for  this  redemption.  ( 1 .)  God  « ill,  in  due 
time,  save  his  church  from  the  sinful  malice  of  its  enemies,  which 
would  bring  joy  to  Jacob  and  Israel,  that  had  long  been  in  a  mourn- 
ful melancholy  state.  Such  salvations  were  often  wnmght,  and 
all  typical  of  the  everlasting  triumphs  of  the  glorious  church.  (2.) 
He  will  save  all  believers  from  their  own  iniquities,  that  they  may 
not  be  led  captive  l>v  them,  \ihic!i  «ill  be  everlasting  matter  of 
jov  to  them.  From  this  work  the  Redeen'.er  had  his  name  Jeius, 
for  he  shall  .\nve  his  people  from  their  sins,  Mattli.  1.21. 

rSALM  LIV. 

The  key  of  this  psalm  hangs  at  the  door,  for  the  tillc  tells  us  upon  what  occasion 
it  was  penned — when  the  inhabitants  of  Ziph,  men  of  Judah,  (types  of  Judas 
the  traitor,)  betratjed  David  to  Saul,  by  informing  him  •.rhere  he  uas.  and 
putting  him  in  a  waif  hnir  to  seize  him.  This  ihei/  did  tteiee ;  (I  Sam.  23. 19. 
— 20.  I.)  and  it  is  upon  record,  to  their  evei-lasting  infamy.  The  psalm  is 
sueet ;  the  former  part  of  it,  perliaps,  was  meditated  when  lie  was  in  his  dis~ 
tress,  and  put  into  writing  when  the  danger  was  orer,  with  the  addition  of  the 
two  lait  rerses,  which  speak  his  thankfuluessfor  tlie  deliverance,  which  yet  might 
be  written  in  faith,  even  then  when  he  was  in  Ihe  midst  of  his  fright.  Here, 
I.  He  complains  to  God  of  the  malice  of  his  enemies,  and  prays  for  help  against 
thm,  e.  1 .  .S      //.  He  comforts  himself  with  an  assurance  of  the  dirine  Jfatemr 


and  prof  ectim,  and  that,  m  due  thru,  hh  enemies  $kould  he  confounded,  and  he 
dtliteTed,v.A..7.    Wltat  time  we  are  in  distress,  we  may  comfortably  aing 
this  psalm. 
■Sfo  the  chief  musician  on  Neginolh,  Maschil.    A  psalm  of  David, 

when  the  Ziphims  came  and  said  to  Saul,  Doth  not  David  hide 

himself  willi  us? 

[.  0<AVE  me,  O  God,  by  thy  name,  and  judge 
►^  me  by  thy  strength.  2.  Hear  my  prayer, 
OGod;  give  ear  to  the  words  of  my  mouth. 
3.  For  strangers  are  risen  up  against  me,  and 
oppressors  seek  after  my  soul:  they  have  not  set 
God  before  them.     Selali. 

We  may  observe  here, 

1.  The  great  distress  that  David  was  now  in,  which  tlie  title 
gives  an  account  of.  The  Zipliims  came  of  their  own  accord, 
and  infoniied  Saul  where  David  was,  with  a  promise  to  deliver 
him  into  his  hand.  One  would  have  thought,  when  David  was 
retired  into  the  country,  he  should  not  have  been  pursued;  into  a 
desert  country,  he  should  not  have  been  discovered;  and  into  his 
own  country,  he  should  not  have  been  betrayed ;  and  yet  it  seems 
he  was.  Never  let  a  good  man  expect  lo  be  safe  and  easy,  till  he 
comes  to  heaven.  How  treacherous,  how  officious,  were  these 
Ziphims!  It  is  well  that  God  is  faithful,  for  men  are  not  to  be 
trusted,  Mic.  7.  5. 

2.  His  prayer  to  God  for  succour  and  deliverance,  v.  1,  2.  He 
appeals  to  God's  strength,  by  which  he  was  able  to  help  him,  and 
to  his  name,  by  which  he  was  engaged  to  help  him;  and  begs  he 
would  save  him  from  his  enemies,  and  judge  him,  plead  his  cause, 
and  judge  for  hini.  David  has  no  other  plea  to  depend  upon 
than  God's  name,  no  other  power  to  depend  upon  than  God's 
strength,  and  those  he  makes  his  refuge  and  confidence.  This 
would  be  the  effectual  answer  of  his  prayers,  (v.  2.)  which  even  in 
his  flight,  when  he  had  not  opportunity  for  solemn  address  to 
God,  he  was  ever  and  anon  lifting  up  to  heaven;  Hear  my  pray  e?-, 
which  comes  from  my  heart,  and  give  ear  to  the  words  ojmy  mouth. 

3.  His  plea,  which  is  taken  from  the  character  of  his  enemies, 
».  3.  (l.)They  are  slrnnf/rrs  ;  such  were  tlie  Ziphites,  unworthy 
the  name  of  Israelites;  "They  have  used  me  more  basely  and 
barbarously  than  the  Philistines  Ihemselves  would  have  done." 
The  worst  trealnient  may  be  expected  from  those  who,  having 
broken  through  the  bonds  of  relation  and  alliance,  make  them- 
selves stransers.  (2.)  They  are  nppressars ;  such  was  Saul,  who, 
as  a  king,  should  have  used  his  |)ower  for  the  ])rotection  of  all  his 
good  subjecis,  but  abused  it  for  their  destruction.  Nothing  is  so 
grievous  as  oppression  in  the  seat  nf  jiidymcnt,  Eccl.  .3.16.  Paul's 
greatest  perils  were  by  hisoicw  countrymen,  nud  by  false  brethren: 
(2  Cor.  11.  26.)  and  so  were  David's.  (3.)  They  were  very  for- 
midable and  threatening;  they  not  only  haled  him  and  wished  him 
ill,  but  thev  rose  up  against  him  in  a  body,  joining  their  power  to 
do  him  a  mischief.  (4.)  They  were  very  siiileful  and  malicious; 
TTiey  seek  after  my  soul;  they  hunt  for  the  precious  life,  no  less 
will  satisfy  them.  We  may,  in  failh,  )iray  that  God  would  not  by 
his  providence  give  success,  lest  it  should  look  like  giving  coun- 
tenance, to  such  cruel  bloody  men.  (  5.)  They  were  very  profane 
and  atheistical,  and,  for  this  reason,  he  thought  God  wi.s  concerned 
in  honour  to  appear  against  them;  Tliey  have  not  set  God  before 
them;  Iheyhave  quite  cast  off  the  thoughts  of  God,  tlie\  douot  con- 
sider that  his  eye  is  upon  them,  that,  in  fighlius;  against  his  people, 
they  fight  against  him,  nor  have  they  any  dread  of  Ihe  certain  fatal 
consequences  of  siuh  an  unequal  engagement.  Note,  From  those 
who  do  not  set  God  before  them  no  good  is  lo  be  expected;  nav, 
what  wickedness  will  not  such  men  be  guilty  of?  What  bonds  of 
nature,  or  iriendship,  or  gralitude,  or  covenant,  will  hold  those 
that  have  broken  Ihrough  the  fear  of  God?  Selnh;  Mark  this. 
Let  us  all  be  sure  to  set  God  before  us  at  all  limes;  for  if  we  do 
ijot,  we  are  in  danger  of  becoming  desperate. 

4.  Behold,  God  is  mine  helper:   the  LonD  is 
with    them   that    uphold   my   soul.     5.  He    shall 


PSALMS,  LIV.  Complaints  and  Consolations, 

reward  evil  unto  mine  enemies :  cut  them  off  in 


thy  truth.  6. 1  will  freely  sacrifice  unto  thee:  I  wfU 
praise  thy  name,  O  Lord;  for  it  is  go^d.  7.  For 
he  hath  delivered  me  out  of  all  trouble:  and  mine 
eye  hath  seen  his  desire  upon  mine  enemies. 

We  have  here  the  lively  actings  of  David's  faith  in  his  prayer, 
by  which  he  was  assured  the  issue  would  be  comfortable,  though 
the  attempt  upon  him  was  formidable. 

1.  He  was  sure  that  he  had  God  on  his  side;  that  God  took  his 
part;  {v.  A.)  he  speaks  it  with  an  air  of  triumph  and  exultation. 
Behold,  God  is  mine  Helper.  If  we  ba  for  him,  he  is  for  us:  and 
if  he  be  for  us,  we  shall  have  such  helj)  in  him,  tl;s.t  we  need  not 
fear  any  power  engaged  against  us.  Though  men  and  devils  ainj 
to  be  our  destroyers,  they  shall  not  prevail  while  G'.'d  is  our 
Helper;  The  Lord  is  with  them  that  uphold  my  io\.  I.  Conpire 
118. 7.  "  The  Lord  taketh  my  part  with  them  that  help  me.  There 
are  some  that  uphold  me,  and  God  is  one  of  them ;  h-e  is  the 
principal  one;  none  of  them  could  help  me,  if  he  did  not  help 
them."  Every  creature  is  that  to  us  (and  no  more)  that  God  makes 
it  to  be.  He  means,  "The  Lord  is  he  that  upholds  my  soul,  an 
keeps  me  from  tiring  in  my  work,  and  sinking  under  my  bur- 
thens." He  that  bv  his  providence  upholds  all  things,  by  his  grace 
upholds  the  souls  of  his  people.  God,  who  will,  in  due  time,  save 
his  people,  does,  in  the  mean  time,  sustain  them,  and  bear  them 
up,  so  that  the  spirit  he  has  made  shall  not  fail  before  him. 

2.  God  taking  part  with  him,  he  doubted  not  but  his  enejuies 
should  both  flee  and  fall  before  him;  (u.  5.)  "  He  shall  rcuar  il 
evil  wit o  mine  enemies  that  observe  me,  seeking  an  opporlunily  lo 
do  me  a  mischief.  The  evil  they  designed  against  lue,  the  righteous 
God  will  return  upon  their  own  heads."  David  would  not  rer.de.' 
evil  to  them,  hut  he  knew  God  would  ;  I  as  a  deaf  man  heard  ?iot, 
for  thou  wilt  hear.     The  enemies  we  forgive,  if  they  repent  not, 

God  will  judge:  and,  for  this  reason,  we  must  not  a^ellge  our- 
selves, because  God  has  said,  Vengeance  is  mine.  But  he  |iva\s, 
Cut  them  off  in  thy  truth.  This  is  not  a  jirayer  of  nialite,  hut  a 
prayer  of  faith,  for  it  is  an  eye  to  the  word  of  God,  and  only 
desires  the  performance  of  that.  There  is  truth  in  God's  threaten- 
ings,  as  well  as  in  his  promises,  and  sinners  that  repent  not  \\\\\ 
find  il  so  to  their  cost. 

3.  He  promises  to  give  thanks  to  God  for  all  the  experience  he 
had  had  of  his  goodness  to  him;  (».6.)  I tvill  sacrifice  unto  thee. 
Though  sacrifices  were  expensive,  yet,  when  God  rrqnirefl  that 
his  worshippers  should  in  that  way  jiraise  him,  David  would  not 
only  offer  them,  but  offer  them  freely,  and  without  grudging.  A'k 
our  spiritual  sacrifices  must,  in  Ihis  sense,  be  free-will  offerings, 
for  God  loves  a  cheerful  giver.  Yet  he  will  not  only  bring  his 
sacrifice,  which  was  but  the  shadow,  the  ceremony;  he  will  mind 
the  substance,  I  will  praise  thy  name.  A  thankful  heart,  and  Ihe 
calves  of  our  lips  giving  thanks  to  his  name,  are  the  sacrifices  God 
will  accept;  "  I  wilt  praise  thy  name,  for  it  is  good.  Thy  name 
is  not  only  great  but  good,  anil  therefore  to  he  praii'd  ;  to  praise 
thy  name  is  not  only  what  we  are  bound  to,  hut  It  is  good,  it  is 
pleasant,  it  is  profitable;  it  is  good  for  us,  (02.1.)  therefore  J 
will  praise  thy  name." 

4.  He  speaks  of  his  deliverance  as  a  thing  done  ;  (c.  7.)  I  will 
praise  thv  name,  and  sav,  "  He  has  delivered  me;  this  shall  he  my 
song  then."  That  which  he  rejoices  in,  is,  a  compleic  deliverance; 
Hehas  delivered  me  from  alltrniible  ;  and  a  deli\  erance  to  his  heart's 
content;  Dlinrcyo  has  seen  its  desire  upon  mine  enemies  ;  not  seen 
thenicut  off  and  mined,  hut  forced  to  retreat;  tidings  being  brought 
to  Saul  that  the  Philislines  were  upon  him,  1  Sam.  23.27,  20. 
All  David  desired,  was,  to  be  himself  safe;  when  he  saw  Saul  draw 
off  his  forces,  he  saw  his  desire;  He  has  delivered  me  from  all 
trouble.  Either,  (l.)Wilh  this  thought  David  comforted  himself 
when  he  vas  in  distress,  "  He  has  delivered  me  from  all  trnublu 
hitherto,  and  many  a  time  I  have  gained  my  point,  and  seen  niv 
desire  on  mine  enemies;  therefore  he  will  deliver  me  out  of  lliis 
trouble."  We  should  thus,  in  our  greatest  straits,  encourage  (Mir- 
selvea  with  our  past  experiences.     Or,  (2.)  With  this  thoi  gUt  1m 


PSALMS,  LIV,  LV. 


Distress. 


magnified  his  present  deliverance,  when  the  friglit  is  over,  that  it 
\Yas  ail  earnest  of  fiirllier  deliverance.  He  sj)eaks  of  the  conii)lcting 
of  his  deliverance  as  a  llihig  done,  llioup,li  he  ha<l  as  jot  many 
trouliles  before  him;  because,  liavini;'  God's  iiroinise  for  it,  he  was 
«s  sure  of  it  as  if  it  was  done  already,  "lie  that  has  begun  to 
deliver  me  from  tliis  trouble,  sliall  deliver  me  from  all  troubles, 
and  shall,  at  length,  give  me  to  see  my  desire  upon  mine  enemies." 
This  may,  perhaps,  point  at  Christ,  of  whom  David  was  a  type; 
God  would  deli\cr  him  out  of  all  the  troubles  of  his  slate  of  humi- 
liation, and  he  was  |)crfectly  sure  of  it;  and  all  things  are  s;iid  to 
be  put  under  his  feet ;  for  though  we  see  not  yet  all  things  put 
under  him,  \et  we  are  sure  he  shall  reign  till  all  his  enemies  be 
made  his  footstool,  and  he  shall  see  his  desire  u|)on  them.  How- 
ever, it  is  an  encouragement  to  all  believers  to  make  that  use  of 
their  parlicular  deliverances  which  St.  Paul  does,  (like  David 
here)  2  Tim.  4. 17,18.  He  that  delivered  me  from  the  movth  of 
the  lion  shall  deliver  me  from  every  evil  work,  and  will  preserve 
me  to  his  heavenly  kingdom, 

PSALM  LV. 

Jt  ia  the  conjecture  of  tnnny  expositors,  that  Datid  penned  this  psalm  upon  occa- 
sion of  Absalom' s  r^beltion,  and  that  the  particular  enemy  he  here  speaks  of,  that 
dealt  treacherously  with  him,n-as  Ahithophel;  and  some  will  therefore  7nake 
David's  troubles  here  typical  of  Christ's  suffiring,  and  Ahithophel's  treachery  a 
figure  ofJudah's,  because  thty  both  hanged  themselves.  But  there  is  nothing  in 
it  that  is  particularly  applied  to  Christ  in  the  New  Testament.  David  uas  iti 
great  distress  when  he  penned  this  psalm.  J.  He  prays  that  God  irould  manifest 
hisfavovr  to  him,  and  pleads  his  own  sorrow  and  fear,  r.  1 .  .8.  //.  He  prays 
that  God  would  manifest  his  displeasu7'e  against  his  enemies,  and  pleads  their 
great  wickedness  a7>d  treachery,  (r.  0..1.5.)  and  again,  ti.  20.  21.  III.  He 
assures  himself  that  God  u-ould,  in  due  time,  appear  for  him  against  his 
enemies,  comforts  himself  with  the  hopes  of  it,  and  encourages  others  to  trust 
in  God,  {v.  16.  .19.)  and  again,  r.  22,  23.  In  singing  this  psalm,  we  may,  if 
there  be  oceasi(/n,  apply  it  to  our  own  troubles;  if  not,  we  may  sympathize  with 
those  to  whose  case  it  comes  nearer,  foreseeing  that  there  will  be,  at  last,  in- 
dignation and  wrath  to  the  persecutors,  a  salvation  and  joy  to  the  persecuted. 

To  the  chief  musician  on  Neginoth,  Maschil.    A  psalm  of  David. 

1.  /^  IVE  ear  to  my  prayer,  O  God;  and  hide 
vJT  not  thyself  from  my  supplication.  2.  At- 
tend unto  me,  and  hear  me :  I  mourn  in  my 
complaint,  and  make  a  noise;  3.  Because  of  the 
voice  of  the  enemy,  because  of  the  oppression  of 
the  wicked:  for  they  ca.st  iniquity  upon  me,  and  in 
wrath  tiiey  hate  me.  4.  My  heart  is  sore-pained 
"within  me  :  and  the  terrors  of  death  are  fallen  upon 
me.  5.  Fearfuhiess  and  trembling  are  come  upon 
me,  and  horror  hath  overwhelmed  me.  6.  And  I 
said,  Oil  that  I  had  wings  like  a  dove!  for  then 
would  I  fly  away,  and  be  at  rest.  7.  Lo,  f/ien 
would  I  wander  far  off,  aiid  remain  in  the  wilder- 
ness. Selah.  8.  I  would  hasten  my  escape  from 
the  windy  storm  and  tempest. 

In  these  verses,  we  have, 

I.  David  praying.  Prayer  is  a  salve  for  every  sore,  and  a  relief 
to  tlie  spirit  under  every  burthen  ;  Give  ear  to  my  prayer,  O  God, 
V.  1,  2.  He  does  not  set-down  the  petitions  he  offered  up  to  God 
in  his  distress,  but  begs  that  God  would  hear  the  |)rayers  which, 
at  every  period,  his  heart  lifted  up  lo  God,  aud  cniut  an  answer 
of  peace  to  them;  Attend  to  me,  hear  me.  Saul  would  not  hear 
his  petitions,  his  other  enemies  regarded  not  his  pleas,  but, 
"Lord,  be  thou  pleased  to  hearken  to  me.  Hide  not  t/iysc/ffrnm 
my  supplication  ;  either  as  one  unconcerned,  and  not  regarding  it, 
nor  seeming  to  take  anv  notice  of  it,  or  as  one  displeased,  angry 
at  me,  and  therefore  at  my  prayer."  If  we,  in  our  prayers,  sin- 
cerely lay  open  ourselves,  our  case,  our  hearts,  to  God,  we  have 
reason  to  hope  that  he  will  not  hide  himself,  his  favours,  his  com- 
forts, from  us. 

II.  David  weeping;  for  in  this  he  was  a  type  of  Christ,  that  he 
was  a  man  of  sorrows,  and  often   in   tears;  (v.  2.)  "  I  mourn  M 

vo!..  11.  yo 


my  complaint,"  (or,  in  my  meditation,  my  melancholy  musingt,', 
"and  I  make  a  noise;  I  cannot  forbear  such  sighs  and  groang, 
and  other  eni)rcssions  of  grief,  as  discover  it  to  those  about  me." 
(ireal  griefs  arc  sometimes  noisy  and  clamorous,  and  thus  are,  if 
some  measure,  lessened,  while  those  increase  that  are  stifled,  and 
have  no  vent  given  them.  Bui  what  was  the  matter?  r.  3.  It 
\s  because  of  the  voice  of  the  enemy ;  the  menaces  and  insults  of 
Absalom's  parly,  that  swelled,  and  hectored,  and  stirred  up  the 
people  to  cry  out  against  David,  and  shout  him  out  of  his  palace 
and  capital  city,  as  afterward  the  chief  priests  stirred  up  the  mob 
to  cry  out  against  the  Son  of  Day  id,  Away  uith  him,  crucify  him. 
Yet  it  was  not  the  voice  of  the  enemy  only  that  fetched  tears  from 
David's  eyes,  but  their  o/)/.<rP4S!oji,  and  the  hardship  he  \v  as  thereby 
reduced  to ;  They  cast  iniquity  upon  me.  They  could  not  justly 
charge  David  with  any  mal-adniinistration  in  his  government, 
could  not  prove  anv  act  of  oppression  or  injustice  upon  him,  but 
they  loaded  him  with  calumnies.  Though  they  found  no  iniquity 
in  him,  relating  to  his  trust  as  a  king,  yet  they  cast  all  manner  of 
iniquity  upon  him,  and  represented  him  to  the  people  as  a  tyrant 
fit  to  be  expelled.  Innocency  itself  is  no  security  against  violent 
and  lying  tongues.  They  haled  him  themselves,  nay,  in  wrath 
they  hated  him;  there  was  in  their  enmity  both  the  heat  and  vio- 
lence of  anger,  or  sudden  passion,  and  the  implacableness  of  hatred 
and  rooted  malice;  and  therefore  they  studied  to  make  him  odious, 
that  others  also  might  hate  him.  This  made  him  mourn,  and  the 
more,  because  he  could  remember  the  time  when  he  was  the  dar- 
ling of  the  people,  and  answered  to  his  name,  David,  a  beloved  one. 
III.  David  trembling,  and  in  great  consternation.  We  may 
well  suppose  him  to  be  so,  upon  the  breaking  out  of  Absalom'i 
conspiracv,  and  the  general  defection  of  the  people,  even  thoM 
that  he  had  little  reason  to  suspect.  , 

1.  See  what  fear  seized  him.  David  was  a  man  of  great  bold- 
ness, and  in  some  very  eminent  instances  had  signalized  his 
courage,  and  yet,  when  the  danger  was  surprising  and  imminent, 
his  heart  failed  him;  let  not  the  stout  man  therefore  glory  in  hi» 
courage,  any  more  than  the  strong  man  in  strength.  Now  that 
David's  heart  is  sore-pained  within  him,  the  terrors  of  death  are 

fallen  upon  him,  v.  4.  Fearfuhiess  of  mind  and  trembling  of  body 
came  upon  him,  and  horror  covered  and  overwhelmed  him;  (v.  5.) 
when  without  are  fightings,  no  marvel  that  within  are  fears;  and, 
if  it  was  upon  the  occasion  of  Absalom's  rebellion,  we  may  suppose 
that  the  remembrance  of  his  sin  in  the  matter  of  Uriah,  which 
God  yvas  now  reckoning  with  him  for,  added  as  much  more  to 
the  fright.  Sometimes  David's  faith  made  him,  in  a  manner, 
fearless,  and  he  could  boldly  say,  when  surrounded  with  enemies, 
I  will  not  be  afraid  what  man  can  do  unto  me.  But  at  other 
times  his  fears  prevail  and  tyrannise ;  for  the  best  men  are  not 
always  alike  strong  in  faith. 

2.  See  how  desirous  he  was,  in  this  fright,  to  retire  into  a  desert, 
any  whither  to  he  far  enough  from  hearinir  the  voice  the  enemy, 
and  seeing  their  oppressions.  He  said,  (v.  6.)  said  it  to  God  in 
prayer,  said  it  to  himself  in  meditation,  said  it  to  his  friends  in 
complaint.  Oh  that  I  had  winys  like  a  dove.'  Much  as  he  had 
been  sometimes  in  love  with  Jerusalem,  now  that  it  was  become  a 
rebellious  city,  he  longed  to  get  clear  of  it,  and,  like  the  prophet, 
wishes  he  had  intheuildcninss  a  Indejiiiq  place  of  tray-fnriny  men, 
that  he  miyhl  leave  his  people,  and  go  from  them,  for  they  were  an 
assembly  of  treacherous  men,  .ler.  0.  2.  This  agrees  very  well  with 
David's  resnlution  upon  the  breaking  out  of  that  plot.  Arise,  let 
us  flee,  and  make  speed  to  deport,  2  Sam.  15. 14.     Observe, 

fl.)How  he  would  make  his  escape;  he  was  so  surrounded 
with  enemies,  that  he  saw  not  how  he  could  escape  IhiI  upon  the 
wing',  and  therefore  he  w  ishes.  Oh  that  I  had  uini/s,  not  like  a  haw  k 
lliat  flies  stroncly,  but  like  a  dove  that  flies  swiftly;  he  wishes  for 
"ings,  not  to  fly  upon  the  prey,  but  to  fly  from  tlic  birds  of  prey, 
for  such  his  enemies  \\ere.  The  wings  of  a  do\e  were  most  agree- 
able to  him  who  was  of  a  dove-like  spirit,  and  therefore  the  vings 
of  an  eagle  would  not  become  him.  The  dove  flies  low,  and  takes 
shelter  as  soon  as  she  can,  and  thus  would  David  fly. 

(2.)  What  he  would  make  his  escape  from;  from  the  wind, 
storm,  and  tempest,  Ihe  tumult  and  ferment  that  the  city  was  now 


PSALMS,  LV. 


Imprecations 


In,  and  the  danger  to  which  he  was  exposed.     Herein  he  was  like 
a  dove  that  cannot  endure  noise. 

(3.)  What  he  aimed  at,  in  making  this  escape;  not  victory,  but 
rest;  "I  would //(/  away,  and  be  at  rest,  v.G.  I  would  flj  any 
v/hiSher,  if  it  were  to  a  barren  frightful  wilderness,  ever  so  far  off, 
lo  I  niicht  be  quiet,"  v.  7.  Note,  Peace  and  quietness,  in  silence 
and  solitude,  are  what  the  wisest  and  best  of  men  have  most 
earnestly  coveted,  and  the  more  when  they  have  been  vexed  and 
wearied  with  the  noise  and  clamour  of  those  about  them.  Gracious 
souls  wish  to  retire  from  the  hurry  and  bustle  of  this  world,  that 
they  may  sweetly  enjoy  God  and  themselves;  and,  if  there  beany 
true  peace  on  this  side  heaven,  it  is  they  that  enjoy  it  in  those 
retirements.  This  makes  death  desirable  to  a  child  of  God,  that 
it  is  a  final  escape  from  all  the  storms  and  tempests  of  this  world, 
to  perfect  and  everlasting  rest. 

9.  De.stroy,  OLord,  and  divide  their  tongues: 
for  I  have  seen  violence  and  strife  in  the  city. 
10.  Day  and  night  they  go  abont  it  upon  the 
walls  thereof;  mischief  also  and  sorrow  are  in  the 
midst  of  it.  11.  Wickedness  is  in  the  midst  there- 
of: deceit  and  guile  depart  not  from  her  streets. 
12.  For  it  was  not  an  enemy  that  reproached 
me;  then  I  could  have  borne  it:  neither  wrt*  ithe 
that  hated  me  that  did  magnify  himself  agmnst  me; 
then  I  would  have  hid  myself  from  him:  1.3.  But 
it  was  thou,  a  man,  mine  equal,  my  guide,  and 
mine  acquaintance.  14.  We  took  sweet  counsel 
together,  and  walked  unto  the  house  of  God  in 
company.  15.  Let  death  seize  upon  them,  and 
let  them  go  down  quick  into  hell:  for  wickedness 
is  in  their  dwellings,  arid  among  them. 

David  here  complains  of  his  enemies,  whose  wicked  j)lots  had 
brought  him,  though  not  to  his  faith's  end,  yet  to  his  wits  end, 
and  prays  against  them  by  the  spirit  of  prophecy.     Observe  here, 

I.  The  character  he  gives  of  the  enemies  he  feared.  They  were 
of  the  worst  sort  of  men,  and  his  description  of  them  agrees  very 
M'ell  with  Absalom  and  his  accomplices. 

l.He  complains  of  the  citv  Jerusalem,  which  strangely  fell 
in  with  Absalom  and  fell  off  from  David,  so  that  he  had  none 
there,  but  his  own  guards  and  servants,  that  he  could  repose  any 
confidence  in ;  Hoio  is  that  faithful  city  become  a  harlot  !  David 
did  not  take  the  representation  of  it  from  others;  but  with  his  own 
eyes,  and  with  a  sad  heart,  did  himself  see  nothing  but  violence 
and  strife  in  the  city ;  (j;.9.)  for,  when  they  grew  disaffected  and 
disloyal  to  David,  they  grew  mischievous  one  to  another.  If  he 
walked  the  rounds  upon  the  walls  of  the  city,  he  saw  that  violence 
and  strife  went  about  it  dav  and  night,  and  mounted  its  guards, 
».  10.  All  the  arts  and  methods  which  the  rebels  used  for  the 
fortifying  of  the  citv,  were  made  up  of  violence  and  strife,  and 
there  were  no  remains  of  honesty  or  love  among  them.  If  he 
looked  into  the  heart  of  the  city,  mischief  and  injury,  mutual 
wrong  and  vexation,  were  in  the  midst  of  it;  wickedness,  all  man- 
ner of  wickedness,  is  in  the  midst  thereof;  Jvsque  daftnn  sceleri — 
Wickedness  nas  Irijalizcd.  Deceit  and  guile,  and  all  manner  of 
treacherous  denllnc:,  departed  not  from  her  streets,  v.  11.  It  may 
be  meant  of  their  base  and  barbarous  usage  of  David's  friends, 
and  such  as  they  knew  were  firm  and  faithful  to  him;  they  did 
them  all  the  mischief  ihey  could,  by  fraud  or  force.  Is  this  the 
character  of  Jerusalem,  the  royal  "city,  and,  which  is  more,  the 
holy  city;  and  in  David's  time  too,  so  soon  after  the  thrones  of 
judgment  and  the  testimony  of  Israel  were  both  placed  there?  Is 
this  the  city  that  men  call  the  perfection  nf  heavty?  Lam.  2. 15. 
Is  Jerusalem,  the  head  quarters  of  God's  priests,  so  ill  tau<rht  ? 
Can  Jerusalem  be  ungrateful  lo  David  himself,  its  own  illustrious 
founder,  so  that  he  cannot  reside  in  it?    Let  us  not  he  surprised 


at  the  corruptions  and  disorders  of  this  church  on  earth,  but  long 
to  see  the  New  Jerusalem,  where  there  is  no  violence  or  strife,  no 
mischief  or  guile,  and  into  which  no  unclean  thing  shall  enter, 
nor  any  thing  that  disquiets. 

2.  He  com[)lains  of  one  of  the  ring-leaders  of  the  conspiracy, 
that  had  been  very  industrious  to  foment  jealousies,  to  misrepresent 
him  and  his  government,  and  to  incense  the'city  against  him;  it 
was  one  that  reproached  him,  as  if  he  either  abused  his  power, 
or  neglected  the  use  of  it,  for  that  was  Absalom's  malicious 
suggestion;  There  is  no  man  deputed  of  the  king  to  hear  thee; 
2  Sam.  15.  3.  That  and  similar  accusations  were  industriously 
spread  among  the  people ;  and  who  was  most  active  in  it ?  "Not  a 
sworn  enemy,  not  Shiinei,  or  any  of  the  nonjurors;  then  I  could 
have  borne  it,  for  I  should  not  have  expected  better  from  them;" 
(and  we  find  how  patiently  he  did  bear  Shimei's  curses;)  "not 
one  that  professed  to  hate  me,  then  I  would  have  stood  upon  my 
guard  against  him,  would  have  hid  myself  and  my  counsels  from 
him,  so  that  it  would  not  have  been  in  his  power  to  betray  me ;  but 
it  was  thnn,  a  man,  mine  equal,"  v.  13.  The  Chaldee-paraphrase 
names  Ahithophel  as  the  person  here  meant,  and  nothing  in  that 
plot  seems  to  have  discouraged  David  so  much  as  to  hear  that  Ahi- 
thophel was  among  the  conspirators  with  Absalom,  (2  Sam.  15. 31.) 
for  he  was  the  king's  counsellor,  1  Ciiron.  27.  33.  "  It  teas  thou,  a 
man,  mine  equal,  one  whom  I  esteemed  as  myself,  a  friend  as 
mine  own  soul,  to  whom  I  had  communicated  all  my  secrets,  and 
who  knew  my  mind  as  well  as  I  myself  did ;  my  guide,  with  whom  I 
advised,  and  by  whom  I  was  directed  in  all  my  affairs,  whom  I 
made  president  of  the  council,  and  prime-minister  of  state ;  my 
intimate  acquaintance  and  familiar  friend ;  this  is  the  man  that  now 
abuses  me.  I  have  been  kind  to  him,  but  I  find  him  thus  basely 
ungrateful;  I  have  put  a  trust  in  him,  but  I  find  him  thus  basely 
treacherous ;  nay,  and  he  could  not  have  done  me  the  one  half  of  the 
mischief  he  does,  if  I  had  not  shewed  him  so  much  respect."  All 
this  must  needs  be  very  grievous  to  an  ingenuous  mind,  and  yet 
this  was  not  all;  this  traitor  had  seemed  a  saint,  else  he  had  never 
been  David's  bosom  friend  ;  (v.  14.)  "  We  took  counsel  together, 
spent  many  an  hour  together,  with  a  great  deal  of  pleasure  in 
religious  discourse;"  or,  as  Dr.  Hammond  reads  it,  "  We  joined 
ourselves  together  to  the  assembly;  I  gave  him  the  right-hand  of 
fellowship  in  holy  ordinances,  and  then  jce  walked  to  the  house  of 
God  in  company,  to  attend  the  public  service,"  Note,  (1.)  There 
always  has  been,  and  always  will  be,  a  mixture  of  good  and  bad, 
sound  and  unsound,  in  the  visible  church,  between  whom,  perhaps, 
for  a  long  time,  we  can  discern  no  difference ;  but  the  Searcher 
of  hearts  does.  David,  who  went  to  the  house  of  God  in  his  sin- 
cerity, had  Ahithophel  in  company  witli  him,  who  went  in  ins 
hypocrisy.  The  Pharisee  and  the  Publican  went  together  to  the 
temple,  to  pray;  but,  sooner  or  later,  they  that  are  perfect,  and 
they  that  are  not,  will  be  made  manifest.  (2.)  Carnal  policy  may 
carry  men  on  very  far,  and  very  long,  in  a  profession  of  religion, 
while  it  is  in  fashion,  and  will  serve  a  turn.  In  the  court  of  pious 
David,  none  was  more  devout  than  Ahithophel,  and  yet  his  heart 
was  not  right  in  the  sight  of  God.  (  3.)  We  must  not  wonder,  if  we 
be  sadly  deceived  in  some  that  have  made  great  pretensions  to 
those  two  sacred  things,  religion  and  friendship;  David  himself, 
though  a  very  wise  man,  was  thus  imposed  upon,  which  may  make 
similar  disappointments  the  more  tolerable  to  us. 

II.  His  prayers  against  them,  which  we  are  both  to  stand  in  awe 
of,  and  to  comfort  ourselves  in,  as  prophecies,  but  not  to  copy  into 
our  prayers  against  anv  particular  enemies  of  our  own.    He  prays, 

l.That  God  would  disperse  them,  as  he  did  the  Babel-builders; 
(v.  9.)  "Destroy,  O  Lord,  and  diride  their  tongues;  blast  their 
ciiunsels,  by  making  them  to  disagree  among  themselves,  and  clash 
with  one  another.  Send  an  evil  spirit  among  them,  that  they 
may  not  understand  one  another,  but  be  envious  and  jealous 
one  of  another."  This  prayer  was  answered  in  the  turning  of 
Ahilhophel's  counsel  into  foolishness,  by  setting  up  the  counsel  of 
Hushai  against  it.  God  often  destroys  the  church's  enemies  by 
dividing  them;  nor  is  there  a  surer  way  to  the  destruction  of  any 
people  than  their  division.  A  kingdom,  an  interest,  divided 
against  itself,  cannot  long  stand. 


I 


PSAl.MS,  LV. 


Confidence  in  God. 


2.  That  God  would  destroy  lliem,  as  he  did  Datlian  and 
Abiram,  and  their  associates,  who  were  confederate  against 
Moses,  wliose  throat  being  an  o|>en  sepnhhre,  the  earlil  therefore 
opened,  and  swallowed  them  up.  This  was  tlien  a  new  thing 
which  God  executed,  Numb.  l(i.  ;50.  Hut  David  prays  that  it 
flight  now  be  repeated,  or  something  e(|uivalenl ;  (y.  15.)  "Let 
death  seize  vpnii  them  by  di\ine  warrant,  and  let  them  go  doien 
quiek  into  he/l;  let  them  be  dead,  and  buried,  and  so,  utterly 
liestroyed,  in  a  moment ;  for  wickedness  is  wherever  they  are,  it 
is  in  the  midst  of  liiem."  The  souls  of  impenitent  sinners  go  down 
quick,  or  alive,  into  hell,  for  they  have  a  perfect  sense  of  their 
miseries,  and  shall  therefore  live  still,  tliat  they  may  be  still 
miserable.  This  prayer  is  a  prophecy  of  the  utter,  the  final,  the 
everlasting,  ruin  of  all  those  who,  whether  secretly  or  openly, 
oppose  and  rebel  against  tlie  Lord  s  Messiah. 

16.  As  for  me,  I  will  call  upon  God;  and  the 
Lord  shall  save  me.  17.  Evetiing;,  and  morning, 
and  at  noon,  will  I  pray,  and  cry  aloud:  and  he 
shall  hear  my  voice.  18.  He  hath  delivered  my 
soul  in  peace  from  the  battle  that  teas  against  me: 
for  there  were  many  with  me.  19.  God  shall  hear 
and  afflict  them,  even  he  that  abideth  of  old. 
Selah.  Because  tiiey  have  no  changes,  therefore 
they  fear  not  God.  20.  He  halh  put  forth  his 
hands  against  such  as  be  at  peace  with  him:  he 
hath  broken  his  covenant.  21.  T/ie  uords  of  his 
mouth  were  smoother  than  butter,  but  war  was  in 
his  heart:  his  words  were  softer  than  oil,  yeitvere 
they  drawn  swords.  22.  Cast  thy  burthen  upon 
the  Lord,  and  he  shall  sustain  thee:  he  shall 
never  suffer  the  righteous  to  be  moved.  23.  But 
thou,  O  God,  shalt  bring  them  down  into  the  pit  of 
destruction:  bloody  and  deceitful  men  shall  not 
live  out  half  their  days;  but  I  will  trust  in  thee. 

In  these  verses, 

I.  David   perseveres  in  his   resolution  to  call  upon  God,  being 
well  assured   that  he  should  not  seek  him  in  vain;  (r.  16.)  "As 
for  me,    let  them  take   what  course  they  please  to  secure  them- 
selves,   let  violence  and   strife  be  their  guards,  prayer  shall   be 
mine:  this  I   have  found    comfort   in,  and   therefore  this  will   I 
abide  by;  I  will  call  upon  God,  and  commit  n»self  to  him,  and 
the  Lord  shall  save  me."     Whosoever  siiall  call  on  the  name  of 
the  Lord,  in   a  right  manner,  shall   be  saved,  Rom.  10.  13.     lie 
resolves  to  be  both  fervent,   and   fref|ucnt,    in   this  duty.     1.  He 
will  pray  fervently;  I  will  pray  and  cry  aloud.  "I  will  meditate," 
(so  the  former  word  signifies,)  "  I  will  speak  v\ith  my  own  heart, 
and  the  prayer  shall  come  thence."     Then  we  prav  aright,  when 
we  pray  with  all  that  is  within  us;  think  first,  and  then  pray  over 
our  thoughts;   for   the  true  nature   of  prayer  is,   lifting  up  the 
heart  to  God.     Having  meditated,  he  will  cry,  he  will  cry  aloud: 
the  fervour  of  his  spirit  in  prayer  shall  be  expressed,  and  yet  more 
excited,  by  the  intenseness  and  earnestness  of  his  voice.     2.  He 
will  pray  frequently,  every  day,  and  three  times  a  day,  evening, 
and  morning,  and  at  noon.     It  is  probable    that  this  had    been 
his  constant  practice,  and  he  resolves  to  continue  it,  now  that  he 
is  in   his  distress.     Then  we  may  come   the  more  boldly  to  the 
throne  of   grace  in  trouble,  when  we  do  not  then  first  begin  to 
seek  acquaintance  with  God,  but  it  is  what  we  have  constantly 
|)ractised,  and   the  trouble  finds    the    wheels   of    prayer    going. 
They  that  think   three  meals  a  day  little  enough  for  the  body, 
ought  much  more  to  think  three  solemn  prayers  a  day  little  enough 
for  the  soul,  and  to  count  it  a  pleasure,  not  a  task. 


day  we  should  retire  a  while  to  converse  with  hira.  It  was 
Daniel's  practice  to  pray  three  times  a  day;  (Dan.  6. 10.)  and 
noon  was  one  of  Peter's  hours  of  prayer,  Acts,  10.  0.  Let  not  us 
be  weary  of  praying  often,  for  God  is  not  weary  of  hearing; 
"  He  shall  hear  my  voice,  and  not  blame  me  for  coming  too 
often,  but  the  oftener  the  better,  the  more  welcome." 

II.  He  assures  himself  that  God  would,  in  due  time,  give  an 
answer  of  peace  to  his  prayers. 

1.  That  he  himself  should  be  delivered,  and  his  fears  pre- 
vented; those  fears  with  which  he  was  much  disordered,  (d.4,  5.) 
by  the  exercise  of  faith  were  now  silenced,  and  he  begins  to  rejoice 
ill  hope;  (y.l8.)  God  has  delivered  my  soul  in  peace,  that  is,  he 
will  deliver  it;  David  is  as  sure  of  the  deliverance  as  if  it  were 
already  wrought.  His  enemies  were  at  war  with  him,  and  the 
battle  was  against  him,  but  God  delivered  him  in  peace,  brought 
him  off  with  as  nmch  comfort  as  if  he  had  never  been  in  danger. 
If  he  did  not  deliver  him  in  victory,  yet  he  delivered  liim  in  peace, 
inward  peace,  he  delivered  his  soul  in  peace;  by  ])atience  and 
holy  joy  in  God  he  kept  possession  of  that;  those  are  safe  and 
easy  whose  hearts  and  minds  are  kept  by  that  peace  of  God 
which  parses  all  understanding,  Phil.  4.  7.  David,  in  his  fright 
thought  all  were  against  him  ;  but  now  he  sees  there  were  many 
with'him,  more  than  he  imagined,  his  interest  proved  better  than 
he  expected,  and  this  he  gives  to  God  the  glory  of;  for  it  is  he 
that  raises  us  up  friends  when  we  need  them,  and  makes  them 
faithful  to  us.  There  were  many  with  him,  for  though  his  subjects 
deserted  him,  and  went  over  to  Absalom,  yet  God  was  with  him, 
and  the  go.id  anccls.  With  an  eye  of  faith  he  now  sees  himself 
surrounded,  as  Elisha  was,  with  chariots  of  fire,  and  horses  of 
fire,  and  tlierefore  triumphs  thus.  There  are  many  rvith  vie,  more 
with  we  than  against  me,  2  Kings,  6. 16, 17. 

2.  That  his  enemies  should  be  reckoned  with,  and  brought 
down.  They  had  frightened  him  with  their  menaces,  (y.S.)  but 
here  he  says  enough  to  frighten  them,  and  make  them  tremble 
with  more  "reason,  and  no  remedy,  for  they  could  not  ease 
themselves  of  their  fears,  as  David  could,  by  faith  in  God. 

(1.)  David  here  gives  their  character,  as  the  reason  why  he 
expected  God  would  bring  them  down. 

[1.]  They  are  impious  and  profane,  and  stand  in  no  awe  of 
God,  of  his  authority  or  wrath;  («.!».)  "Because  they  have  no 
changes,  no  afflictions,  no  interruption  to  the  constant  course  of 
their  prosperity,  no  crosses  to  empty  them  from  vessel  to  vessel, 
there/ore  they  jfear  not  God,  they  live  in  a  constant  neglect  and 
contempt  of  God  and  religion,  which  is  the  cause  of  all  their 
other  wickedness,  and  by  which  they  are  certainly  marked  for 
destruction. 

[2.]  They  are  treacherous  and  false,  and  will  not  be  held  by 
the  most  "sacred  and  solemn  engagements;  (u.20.)  "He  has 
put  forth  his  hand  against  such  as  be  at  peace  with  him,  that  never 
provoked  him,  nor  gave  him  any  cause  to  quarrel  with  them; 
nay  to  whom  he  had  given  all  possible  encouragement  to  expect 
kindness  from  him.  He  has  put  forth  his  hand  against  those 
whom  he  had  given  his  hand  to,  and  has  broken  his  covenant, 
both  with  God  and  man,  has  perfidiously  violated  his  engagement 
to  both;"  than  which  nothing  makes  men  riper  for  ruin. 

[3.]  They  are  base  and  hvpocritical,  pretending  friendship 
while  thev  design  mischief;  (v. 21.)  "  The  words  oj  his  mouth" 
(probablv'he  means  Ahithophel  particularly)  "were  smoother  than 
butter,  and  softer  than  oil,  so  courteous  was  he  and  obliging,  so 
free  in  his  professions  of  respect  and  kindness,  and  the  proffers  of 
his  service ;  yet,  at  the  same  time,  ivar  was  in  his  heart,  and  all 
this  courtesy  was  but  a  stratagem  of  war,  and  those  very  words 
had  such  a  inischievous  design  in  them,  that  they  were  as  drawfl 
swords  designed  to  stab."  They  smile  in  a  man's  face,  ^''''  ^■'" 
his  throat  at  the  same  lime,  as  Joab,  that  kissed  and  killtH. 
Satan  is  such  an  enemy;  he  flatters  men  into  their  ruin;  when  lie 
speaks  fair,  believe  him  not. 

(2.)  David  here  foretells  their  ruin. 


not  a  task.     As  it  is  fit 
that  in  the   morning  we  should  begin  the  day  with  God,  and  in    iiiniii.>,  mm   irnMniicnac  .....^.i...— .    —  _    , 

the  evening  close  it  with  him,  so  it  is  fit  ihatin  the  midst  of  the  i  his  people,  and  this,  in  answer  to  the  prayers  ot  his  people;  uoa 


ri.lGo<l  shall  afflict  them,  and   bring  them  into  straits  and 
frights,  and   recompense  tribulation   to  them  that  have     routed 


PSALMS,  LV,  LVI. 


Confidence  in  God. 


tkall  hear  and  afflict  them,  hear  llie  cries  of  llie  oppressed,  and 
(peak  terror  to  their  oppressors,  even  he  that  al)itlos  of  old,  who 
is  tjod  from  evcrlastiii;r,  and  world  without  end,  and  who  sits 
Jiidsre  from  the  beginning  of  lime,  and  has  always  jnesided  in  the 
affairs  of  the  children  of  men.  JMortal  men,  though  ever  so  high 
and  strong,  will  easily  be  crushed  by  an  eternal  God,  and  are  a  very 
unetjual  match  for  him.  This  the  saints  have  comforted  them- 
selves with,  in  reference  to  the  threatening  power  of  the  church's 
enemies;  (Hab.  1.12.)   Art  thou  not  from  everlasting,  O  Lord? 

[•2.]  God  shall  bring  them  down,  not  only  to  the  dust,  but  to 
the  pit  of  destruction;  (r.  23.)  to  the  bottomless  pit,  which  is 
called  destrttction.  Job,  26.  6.  He  afflicted  them,  (i'.  19.)  to  see 
if  that  woul<l  humble  and  reform  them ;  but  they  not  being  wrought 
upon  by  that,  he  shall,  at  last,  bring  them  to  ruin.  Those  that 
are  not  reclaimed  by  the  rod  of  affliction,  will  certainly  be 
brought  down  into  the  pit  of  destruction.  They  are  bloody  and 
deceitful  men,  the  worst  of  men,  and  therefore  shall  not  live  out 
half  their  days,  not  half  so  long  as  men  ordinarily  live,  and  as 
they  might  have  lived  in  a  course  of  nature,  and  as  they  them- 
selves expected  to  live.  They  shall  live  as  long  as  the  Lord  of 
life,  the  righteous  Judge,  has  appointed,  with  whom  the  number 
of  our  months  is;  but  he  has  determined  to  cut  them  off,  by  an 
lautiniely  death,  in  the  midst  of  their  days.  They  were  bloody 
;nen,  and  cut  others  off,  and  therefore  God  will  justly  cut  them 
off :  they  were  deceitful  men,  and  defrauded  others  of  the  one 
half  perhaps  of  what  was  their  due;  and  now  God  will  cut  them 
short,  though  not  of  that  which  was  their  due,  yet  of  that  which 
they  counted  upon. 

III.  He  encourages  himself,  and  all  good  people,  to  commit 
themselves  to  God  with  confidence  in  him.  He  himself  resolves 
to  do  so;  (y.23.)  "  I  will  trust  in  thee,  in  thy  providence,  and 
power,  and  mercy,  and  not  in  my  own  prudence,  strength,  or 
merit ;  when  bloody  and  deceitful  men  are  cut  off  in  the  midst  of 
their  days,  I  shall  still  live  by  faith  in  thee."  And  this  he  will  have 
others  to  do;  (r.  22.)  "Cast  thy  burthen  upon  the  Lord,  who- 
ever thou  art,  that  art  burthened,  and  whatever  the  burthen  is. 
Cast  thy  gift  upon,  the  Lord,"  so  some  read  it;  "Whatever 
blessings  God  has  bestowed  upon  thee  to  enjoy,  commit  them  all 
to  his  custody,  and  particularly  commit  the  keeping  of  thy  soul 
to  him."  Or,  "  Whatever  it  is  that  thou  desirest  God  should 
give  thee,  leave  it  to  him  to  give  it  thee  in  his  own  way  and 
time."  Cast  thy  care  vpon  the  Lord,  so  the  LXX,  to  which  the 
apostle  refers,  1  Pet.  5. 7.  Care  is  a  burthen,  it  makes  the 
heart  stoop;  (Prov.  12.  25.)  we  must  cast  it  upon  God  by  faith 
and  praver,  commit  our  way  and  works  to  him;  let  him  do  as 
seemeth  him  good,  and  we  will  be  satisfied.  To  cast  our 
burthen  upon  God,  is,  to  stay  ourselves  on  his  providence  and 
promise,  and  to  be  very  easy  in  the  assurance  that  all  shall  work 
for  good.  If  we  do  so,  it  is  promised,  1.  That  he  will  sustain 
us,  both  support  and  supply  us;  will  himself  carry  us  in  the 
arms  of  his  power,  as  the  nurse  carries  the  sucking-child,  will 
strengthen  our  spirits  so  by  his  Spirit,  as  that  they  shall 
sustain  the  infirmity.  He  has  not  promised  to  free  us  imme-- 
diately  from  that  trouble  which  gives  rise  to  our  cares  and  fears; 
but  he  will  provide  that  we  be  not  tempted  above  what  we  are 
able,  and  that  we  shall  be  able  according  as  we  are  tempted. 
2.  That  he  will  never  suffer  the  righteous  to  be  moved,  to  be  so 
shaken  by  any  troubles,  as  to  quit  either  their  duty  to  God,  or 
their  comfort  in  him.  However,  he  will  not  suffer  them  to  be 
moved  for  ever;  (as  some  read  it;)  though  they  fall,  they  shall 
not  be  utterly  cast  down. 

PSALM  LVL 

U  seems  by  this,  and  many  other  psnlms,  that,  eren  in  times  of  the  greatest  trouble 
and  distress,  David  never  hung  his  hmp  ii;wh  the  willoic-trees,  never  unstrung 
it,  or  laid  it  by ;  but  that,  when  his  dangers  and  fears  were  greatest,  he  was 
still  in  tune  for  singing  Gods  praises.  He  was  in  itnminent  peril  when  he 
penned  this  psalm,  at  least,  when  he  meditated  it ;  yet  even  then  his  meditation 
of  God  was  Stt-eet.  I.  He  complains  of  the  malice  of  his  enemies,  and  begs 
mercy  for  himself,  and  justice  against  them,  v.  \, 2, 5.  .7.  II.  He  coifides 
i*  God,  being  assured  that  he  took  his  part,  comforting  himself  u^'"'  this,  that 


tlierefore  he  was  safe,  and  should  be  victorious,  atid  that,  teliile  he  lived,  he 
should  praise  GmI,  v.  3,4,8.  .13.  How  pleasantUj  may  u  good  Chrisliun,  in 
singing  this  psalm,  rejoice  inGod,  and  praise  him  for  what  he  leiU  do,  as  well 
as  for  what  he  has  done. 

To  the  chief  musician  upon  Jonath-elem-rechokim,  Michtam  ol 
David,  when  the  Philistines  took  him  in  Gath. 

1.  "I3E  merciful  unlo  me,  O  God:  for  man 
X3  Mould  swallow  me  up;  he  fightitisi;  daily 
oppresseth  me.  2.  Mine  enemies  would  daily 
swallow  me  up :  for  t/iei/  be  many  tliat  fight  against 
me,  O  thou  most  High.  3.  What  time  I  am 
afraid,  I  will  trust  in  thee.  4.  In  God  I  will 
praise  his  word,  in  God  I  have  put  my  trust;  I 
will  not  fear  what  flesh  can  do  unto  me.  5.  Every 
day  they  wrest  my  words:  all  their  thoughts  are 
against  me  for  evil.  6.  They  gather  themselves 
together,  they  hide  themselves,  they  mark  my 
steps,  when  they  wait  for  my  soul.  7.  Shall  they 
escape  by  iniquity?  in  thine  anger  cast  down  the 
people,  O  God 

David,  in  this  psalm,  by  his  faith  throws  himself  into  the  hands 
of  God,  then  when  he  had  by  his  fear  and  folly  thrown  himself 
into  the  hands  of  the  Philistines;  it  was  when  they  took  him  in 
Gath,  whither  he  fled  for  fear  of  Saul,  forgetting  the  quarrel 
they  had  with  him  for  killing  Goliath  ;  but  they  soon  put  him  in 
mind  of  it,  1  Sam.  21. 10, 11.  Upon  that  occasion  he  changed  his 
behaviour,  but  with  so  little  ruffle  to  his  temper,  that  then  he 
penned  both  this  psalm  and  the  34th.  This  is  called  Michtam — A 
golden  psalm.  So  some  other  psalms  are  entitled,  but  this  has 
something  peculiar  in  the  title;  it  is  upon  Jonath-elem-rechokim, 
which  signifies.  The  silent  dove  afar  off.  Some  ap])ly  that  to 
David  himself,  who  wished  for  the  wings  of  a  dove  on  which  to  fly 
away.  He  was  innocent  and  inoffensive,  mild  and  patient,  as  a 
dove,  was  at  this  time  driven  from  his  nest,  from  the  sanctuary, 
(84.3.)  was  forced  to  wander  afar  off,  to  seek  for  shelter  in 
distant  countries,  there  he  was  like  the  doves  of  the  vallies, 
mourning  and  melancholy ;  but  silent,  neither  murmuring  against 
God,  nor  railing  at  the  instruments  of  his  trouble;  herein  a  type 
of  Christ,  who  was  as  a  sheep,  dumb  before  the  shearers,  and  a 
pattern  to  Christians,  who,  wherever  they  are,  and  whatever 
injuries  are  done  them,  ought  to  be  as  silent  doves. 

In  this  former  part  of  the  psalm, 

I.  He  complains  to  God  of  the  malice  and  wickedness  of  his 
enemies,  to  shew  what  reason  he  had  to  fear  them,  and  what 
cause,  what  need,  there  was,  that  God  should  appear  against 
them;  (y.  1.)  Be  merciful  unto  me,  O  Gcd.  That  petition  includes 
all  the  good  we  come  to  the  throne  of  grace  for;  if  we  obtain 
mercy  there,  we  obtain  all  we  can  desire ;  and  need  no  more  to 
make  us  happy.  It  implies  likewise  our  best  plea,  not  our  merit, 
but  God's  mercy,  his  free  rich  mercy.  He  prays  he  might  find 
mercy  with  God,  for  with  men  he  could  find  no  mercy.  When  he 
fled  from  the  cruel  hand-s  of  Saul,  he  fell  into  the  cruel  hands  of 
the  Philistines;  "Lord,"  (says  he,)  "  be  thou  merciful  to  me  now, 
or  I  am  undone."  The  mercy  of  God  is  what  we  may  flee  to, 
and  trust  to,  and  in  faith  pray  for,  when  we  are  surrounded  on  all 
sides  with  difficulties  and  dangers.     He  complains, 

1.  That  his  enemies  were  very  numerous;  (i'.  2.)  "They  be 
many  that  fight  against  me,  and  think  to  overpower  me  with 
numbers;  take  notice  of  this,  O  thou  most  High,  and  make  it  to 
appear  that,  wherein  they  deal  proudly,  thou  art  above  them." 
It  is  a  point  of  honour  to  come  into  the  help  of  one  against  many. 
And  if  God  be  on  our  side,  how  many  soever  they  are  that  fight 
against  us,  we  may,  upon  good  grounds,  boast,  that  there  are  ' 
more  with  us;  for  (as  that  great  general  said)  "How  many  d» 
we  reckon  him  for?" 


PSALMS.  LVI. 


Complaints. 


2.  That  lliey  were  vcrv  barbarous;  tlicy  would  sicallnw  him 
vp,{v.\.)  ami  again,  i'.  2.  Tliey  soiiglit  to  devour  liiiii ;  no 
less  would  serve,  ihev  came  upon  liini  with  llie  utmost  fury,  like 
beasts  of  prey,  to  eat  up  his  flesh,  27.2.  ]\I(i7i  Avnuld  swallow 
hiui  up,  those  of  his  own  kind,  from  vhom  he  might  have 
expected  humanity.  The  ravenous  lieasls  prey  not  ii))on  those  of 
their  own  species;  yet  a  bad  man  would  devour  a  good  man,  if 
he  co(dd.  "They  are  men,  weak  and  frail;  make  them  to  know 
that  they  are  so,"  9.  20. 

3.  That  they  were  very  unanimous;  (f.  6.)  The;/  gather  thein- 
telvcs  tor/ether;  though  they  were  many,  and  of  different  interests 
among  themselves,  yet  they  united  and  combined  against  David, 
as  Herod  and  Pilate  against  the  Son  of  David. 

4.  That  they  were  very  powerful;  (]uite  too  hard  for  him,  if 
God  did  not  help  him;  "  Thry  fiyht  agabist  me :  (f.  2.)  They 
oppress  me;  (v.  1.)  I  am  almost  overcome  and  borne  down  by 
them,  and  reduced  to  the  last  extremity." 

5.  That  they  were  very  subtle  and  crafty;  (y.  C.)  "  They  bide 
themselves;  they  industriously  cover  their  designs,  that  they  may 
me  more  effectually  prosecute  and  pursue  Ihcni.  They  hide 
Themselves  as  a  lion  in  his  den,  that  they  may  mark  my  steps; 
they  observe  every  thing  I  say  and  do,  with  a  critical  eye,  that 
they  may  have  something  to  accuse  me  of."  Thus  Christ's 
enemies  watched  him,  Luke,  20.  20.  Or,  "  They  have  an  eye 
upon  all  my  motions,  that  they  may  gain  an  o.pportunity  to  do  me 
a  mischief,  and  may  lay  their  snares  for  me." 

6.  That  they  were  very  spiteful  and  malicious;  they  put 
invidious  constructions  upon  every  thing  he  said,  though  ever  so 
honestly  meant,  and  prudently  expressed ;  (w.  5.)  "They  wrest 
my  words,  put  them  upon  the  rack,  to  extort  that  out  of  them 
which  was  never  in  them ; "  and  so  they  made  him  an  offender 
for  a  word,  (Isa.  29.  21.)  misrepresenting  it  to  Saul,  and  aggra- 
vating it,  to  incense  him  yet  more  against  him.  They  made 
it  their  whole  business  to  ruin  David,  all  their  thoughts  were 
against  him  for  evil,  which  put  evil  interpretations  upon  all  his 
words. 

7.  That  they  were  very  restless  and  unwearied;  they  con- 
tinually waited  for  his  soul,  it  was  the  life,  the  precious  life,  they 
hunte(l  for;  it  was  his  death  they  longed  for,  v.  6.  They  fought 
daily  against  him,  (i>.  1.)  and  would  daily  swallow  him  up,  (u.2.) 
and  every  day  they  wrested  his  words,  v.  5.  Their  malice  would 
not  admit  the  least  cessation  of  arms,  or  the  acts  of  hostility, 
but  they  were  continually  pushing  at  him.  Such  as  this,  is  the 
enmity  of  Satan  and  his  agents  against  the  kingdom  of  Christ  and 
the  interests  of  his  holy  religion,  which  if  we  cordially  espouse, 
we  must  not  think  it  slranc:e  to  meet  with  such  treatment  as  this, 
OS  though  some  strange  thing  happened  to  us.  Our  betters  have 
been  thus  used  ;  so  persecuted  they  the  prophets. 

II.  He  encourages  himself  in  God,  and  in  his  promises,  power, 
and  providence,  v.  3, 4.  In  the  midst  of  his  complaints,  and 
before  he  has  said  what  h-"  has  to  say  of  his  enemies,  he  triumphs 
in  the  divine  profectiot  1.  He  resolves  to  make  God  his 
Confidence,  then  when  dangers  were  most  threatening,  and  all 
other  confidences  failed ;  "  What  time  I  am  afraid,  in  the  day 
of  my  fear,  when  I  am  most  terrified  from  without,  and  most 
timorous  within,  then  I  u-ill  trust  in  thee,  and  thereby  my  fears 
shall  be  silenced.  Note,  There  are  some  times  which  are,  in 
a  special  manner,  times  of  fear  with  God's  people;  in  these 
times,  it  is  their  duty  and  interest  to  trust  in  God  as  their  God, 
and  to  know  whom  they  have  trusted.  This  will  fix  the  heart, 
and  keep  it  in  peace.  2.  He  resolves  to  make  God's  promises 
the  matter  of  his  praises,  and  so  we  have  reason  to  make  them; 
(('.  4.)  "In  God  1  icil/  praise,  not  only  his  work  which  he  has 
done,  but  his  word  which  he  has  spoken  ;  1  will  give  him  thanks 
for  a  promise,  though  not  yet  performed;  in  God,  in  his  strength, 
and  by  his  assistance,  I  will  both  glory  in  his  word,  and  give 
him  the  glory  of  it."  Some  understand,  by  his  word,  his  pro- 
vidences, every  event  that  he  orders  and  ap|)oints;  "When  I 
speak  well  of  God,  with  him  I  will  speak  well  of  every  thing  that 
he  does."  3.  Thus  supported,  he  will  bid  defiance  to  all  adverse 
powers ;   "  When  in  God  I  have  put  my  trust,  I  am  safe,  I  am  easy. 


and  I  will  not  fear  what  flesh  can  do  unto  me;  it  is  Ijut  flesh, 
and  cannot  do  much ;  nay,  it  can  do  nothing  but  by  divine 
permission."  As  we  must  not  trust  to  an  arm  of  flesh,  when  it  is 
engaged  for  us,  so  we  must  not  be  afraid  of  an  arm  of  flesh  when 
it  is  stretched  out  against  us. 

III.  He  foresees,  and  foretells,  the  fall  of  those  that  fought 
against  him,  and  of  all  others  that  lliiuk  to  establish  themselves 
hi  and  by  any  wicked  practices;  (o.  7.)  Shall  they  escape  by 
iniquity?  They  hope  to  escajie  God's  Judgments,  as  they  escape 
men's,  by  violence  and  fraud,  and  the  arts  of  injustice  and  trea- 
chery ;  but  shall  they  escape?  No,  they  certainly  shall  not;  the 
sin  of  sinners  will  never  be  their  security,  nor  will  either  their 
impudence  or  their  hypocrisy  bring  them  off  at  God's  bar;  God 
will,  in  his  anger,  cast  down,  and  cast  out,  such  people,  Rom.  2,  3. 
None  are  raised  so  high,  or  settled  so  firmly,  but  tliat  the  justice 
of  God  can  bring  them  down,  both  from  their  dignities,  and  from 
their  confidences;  117(0  hnows  the  power  of  God's  anger;  how 
high  it  can  reach,  and  how  forcibly  it  can  strike? 

8.  Thou  telle.st  my  wandeiinifs :  put  thou  my 
tears  into  thy  bottle:  are  they  not  in  thy  book? 
9.  When  I  cry  unto  thee,  then  shall  mine  enemies 
turn  back:  this  I  know;  for  God  is  forme.  10.  In 
God  will  I  prai.se  his  word  :  in  the  Lord  Mill  I 
praise  his  word.  11.  In  God  have  I  put  my 
trust:  I  will  not  be  afraid  what  man  can  do  unto 
me.  12.  Thy  vows  are  upon  me,  O  God:  I  will 
render  praises  unto  thee.  13.  For  thou  hast 
delivered  my  soul  from  death:  wilt  not  thou 
deliver  my  feet  from  falling,  that  I  may  walk 
before  God  in  the  light  of  the  living? 

Several  things  Da\id  here  comforts  himself  with,  in  the  day  of 
his  distress  and  fear. 

I.  That  God  took  particular  notice  of  all  his  grievances  and  all 
his  griefs,  v.  8.  1.  Of  all  the  inconveniencies  of  his  state  ;  Thou 
tellest  ni-y  wanderings,  my  flittings,  so  the  old  translation. 
David  was  now  but  a  young  man,  (under  thirty,)  and  yet  he  had 
had  many  removes,  from  his  father's  house  to  the  court,  thence  to 
the  camp,  and  now  driven  out  to  sojourn  where  he  could  find  a 
place,  but  not  allowed  to  rest  any  where;  hunted  like  a  partridge 
upon  the  mountains;  continual  terrors  and  toils  attended  him; 
but  this  comforted  him,  that  God  kept  a  particular  account  of  all 
his  motions,  and  numbered  all  the  weary  steps  he  took,  by  night 
or  by  day.  Note,  God  takes  cognizance  of  all  the  afflictions  of 
his  people ;  and  he  does  not  cast  out  from  his  care  and  love  those 
whom  men  have  cast  out  from  their  acquaintance  and  converse. 
2.  Of  all  the  impressions  thus  made  upon  his  spirit.  AVhen  he 
was  wandering,  he  was  often  weeping;  and  therefore  prays, 
"  Put  thou  my  tears  into  thy  bottle,  to  be  preserved  and  looked 
upon;  nay,  1  know  they  are  in  thy  book,  the  book  of  thy  remem- 
brance." God  has  a  bottle  and  a  book  for  his  people's  tears, 
both  those  for  their  sins,  and  those  for  their  afflictions.  This 
intimates,  (1.)  That  he  observes  them  with  compassion  and  tender 
concern  ;  he  is  afflicted  in  their  afflictions,  and  knows  their  souls  in 
adversity.  As  the  blood  of  his  saints,  and  their  deaths,  are  precious 
in  the  sight  of  the  Lord,  so  are  their  tears,  not  one  of  them  shall 
fall  to  the  ground.  I  have  seen  thy  tears,  2  Kings,  20.  .5.  /  hare 
heard  Ephraim  bemoaning  himself,  Jer.  31 .  18.  ( 2.)  That  he  will 
remember  them,  and  review  them,  as  we  do  the  accounts  we  have 
booked.  Paul  was  mindful  of  Timothy's  tears,  (2Tim.l.4.) 
and  Ciod  will  not  forget  the  sorrows  of  his  people.  The  tears  of 
Ciod's  persecuted  people  are  bottled  up,  and  sealed  among  God'» 
treasures;  and  when  these  books  come  to  be  opened,  they  will 
be  found  vials  of  wrath  which  will  be  poured  out  upon  their 
persecutors,  whom  God  will  surely  reckon  with  for  all  the  tears 
they  have  forced  from  his  people's" eyes;  and  they  will  be  breasts 
of  consolation  to  God's  mourners,  whose  sackcloth  will  be  turned 


PSALMS,  LVI,  LVII. 


Confidence  in  God. 


wito  giimients  of  pniisr;  Cio(i  will  (.otnfoit  liis  people  according 
i;>  the  time  wiiereiii  lie  liiis  affliclcil  them,  and  [;ive  to  them  to 
!i~;ip  in  joy,  "lio  sowed  in  tears.  Wluit  was  sown  a  tear,  will 
(  p;e  up  a  ])ear!. 
!1.  That  liis  prayers  would  be  ])o\verfid  for  the  defeat  and 
discomfiture  of  Iiis  enen)ies,  as  well  as  for  Ids  own  support  and 
ejicouriigcmoHt ;  (w.  0.)  "W/icn  I  cry  vntn  t/icr,  then  shall  viy 
emmics  turn  back;  I  need  no  other  weapons  than  jirayers  and 
tears;  this  I  knmv,  for  God  is  for  mr,  to  plead  my  cause,  to 
(irotett  and  deliver  me;  and  if  CvhI  be  forme,  who  can  be  against 
nie  so  as  to  prevail?"  The  saints  have  (iod  for  them;  they  may 
know  it;  and  to  him  they  must  cry  when  they  are  surrounded 
with  enemies;  which,  if  they  do  in  faith,  they  shall  find  a  divine 
power  exerted  and  engaged  for  them ;  their  ejicmies  shall  be 
liiade  to  turn  back  ;  their  spiritual  enemies,  against  whom  we 
fight  best  upon  our  knees,  EpIi.O.  Ifi. 

III.  That  his  faith  in  God  would  set  him  above  the  fear  of  man, 
D.  10, 11.  Here  he  repeats,  with  a  strong  |)alhos,  what  he  had 
said;  (v.  4.)  "  In  Ond  trill  I  praise  his  word;  I  will  firmly  depend 
upon  the  promise,  for  the  sake  of  him  that  nmde  it,  who  is  true 
nnd  faithful,  and  has  wisdom,  power,  and  goodness,  enough  to 
make  it  good."  When  we  give  credit  to  a  man's  bill,  Tve  honour 
him  that  drew  it;  so  when  we  do,  and  suffer,  for  God,  in  a 
dependence  upon  his  promise,  not  staggering  at  it,  we  give  glory 
to  God,  we  praise  his  word,  and  so  give  praise  to  him.  Having 
thus  put  his  trust  in  (iod,  he  looks  with  a  holy  contempt  upon 
the  threatening  |)ower  of  man;  "In  God  have  I  put  mij  trust, 
and  in  him  only,  and  tlierefore  /  icill  not  be  afraid  what  man 
can  do  unto  me,  though  I  know  very  well  what  he  would  do 
if  he  coidd,"  jj.  11.  This  triumphant  word,  so  expressive  of  a 
holy  magnanimity,  the  a|)ostle  puts  into  the  mouth  of  every  true 
believer,  whom  lie  makes  a  Christian  hero,  Heb.  13.  6.  We  may 
each  of  us  boldly  say,  The  Lord  is  my  Helper,  and  then  /  wiil 
not  fear  what  man  shall  do  unto  me;  for  he  has  no  power  but 
what  he  has  given  him  from  above. 

IV.  That  he  was  in  bonds  to  God;  (u.l2.)  "  Thy  vows  are 
vpon  me,  O  God ;  not  upon  me  as  a  burthen  which  I  am  loaded 
<\ilh,  but  as  a  badge  which  I  glory  in,  as  that  by  which  I  am 
known  to  be  thy  menial  servant;  not  upon  me  as  fetters  that 
hamper  me,  (such  are  superstitious  vows,)  but  upon  me  as  a 
bridle  that  restrains  me  from  what  would  be  hurtful  to  me,  and 
directs  me  in  the  way  of  my  duty.  Thy  vows  are  upon  me,  the 
v(].ws  I  have  made  to  thee,  to  which  thou  art  not  only  a  Witness, 
but  a  Party,  and  which  thou  hast  commanded  and  encouraged  me 
to  make."  It  is  probable  that  he  means  especially  those  vows 
which  he  had  made  to  God  in  the  day  of  his  trouble  and  distress, 
which  he  would  retain  llie  remembrance  of,  and  acknowledge 
the  obligations  of,  when  his  fright  was  over.  Note,  It  ought  to 
be  the  matter  of  our  consideration  and  joy,  that  the  vows  of  God 
are  vpon  us;  our  baptismal  vows,  renewed  at  the  Lord's  table, 
our  occasional  vows  under  convictions,  under  corrections,  by  these 
we  are  bound  to  live  to  God. 

V.  That  he  should  still  have  more  and  more  occasion  to 
praise  him;  I jvill  render  praises  vnto  thee.  This  is  part  of  the 
performance  of  his  vows;  for  vows  of  thankfulness  properly 
accompany  prayers  for  mercy,  and,  when  the  mercy  is  received, 
must  be  made  good.  When  we  study  what  we  shall  render,  this 
is  the  least  we  can  resolve  upon,  to  render  praises  to  God.  Poor 
returns  for  rich  receivings!     Two  thinirs  he  will  praise  God  for. 

1.  For  what  he  had  done  for  him;  (d.  13.)  "Thou  hast 
delivered  my  sovl,  my  life,  frou)  death,  which  was  just  ready  to 
seize  me.  If  God  have  delivered  us  from  sin,  either  from" the 
commission  of  it  by  preventing  grace,  or  from  the  punishment  of  it 
by  pardoning  mercy,  we  have  reason  to  own  that  he  has  thereby 
delivered  our  souls  from  deatli,  which  is  the  wages  of  sin.  If  we 
who  were  by  nature  dead  in  sin,  are  quickened  together  with 
Chris-t,  and  arc  made  spiritually  alive,  we  have  reason  to  own 
that  God  has  delivered  our  souls  from  death. 

2.  For  what  he  would  do  for  him;  "  Thou  hast  delivered  my 
soul  from  death,  and  so  hast  given  me  a  new  life,  and  thereby 
haat  given  me  an  earnest  of  further  mercy,  that  thou  wilt  deliver 


my  feet  from  falling :  thou  hast  done  the  greater,  and  therefore 
thou  wilt  do  the  lesser;  thou  has!  begun  a  good  work,  and  there- 
fore thou  wilt  carry  it  on,  and  perfect  it."  This  may  be  taken 
either  as  the  matter  of  his  prajcr,  |ileading  his  experience,  or 
as  the  matter  of  his  praise,  raising  his  expectations;  and  those 
that  know  how  to  praise  in  faith,  will  give  God  thanks  for  mercies 
in  promise  and  prospect,  as  well  as  in  possession.  See  here, 
{  1.)  What  David  hopes  for,  that  God  would  deliver  his  feet  from 
fidling  cither  into  sin,  which  would  wound  his  conscience,  or  into 
the  ajtpearance  of  sin,  from  which  his  enemies  would  take  occa- 
sion to  wound  his  good  name.  Those  that  think  they  stand 
must  take  heed  lest  they  fall,  because  the  best  stand  no  longer 
than  God  is  pleased  to  u])hold  them.  We  are  weak,  our  way  is 
sli]>pery,  many  stinnbling-blocks  are  in  it,  our  spiritual  enemies 
are  industrious  to  thrust  us  down,  and  therefore  we  are  concerned 
by  faith  and  prayer  to  commit  ourselves  to  his  care,  who  keeps  the 
feet  of  his  saints.  (2.)  What  he  builds  this  hope  upon;  "Thou 
hast  delivered  my  soul  from  deatli,  and  therein  hast  magnified  thy 
power  and  goodness,  and  put  me  into  a  capacity  of  receiving 
further  mercy  from  thee;  and  now  wilt  thou  not  secure  and 
crown  thy  own  work?"  God  never  brouffht  his  people  out  of 
Egypt,  to  slay  them  in  the  wilderness.  He  that  in  conversion 
delivers  the  soul  from  so  great  a  death  as  sin  is,  will  not  fail  to 
preserve  it  to  his  heavenly  kinydnni.  ( 3.)  What  he  designs  in  these 
hopes ;  that  I  may  walk  btfore  God,  in  the  light  of  the  living,  that 
is,  [1.]  "That  I  may  get  to  heaven,  the  only  land  of  light  and 
life;  for  in  this  world  darkness  and  death  reign."  [2.]  "That  I 
may  do  my  duty,  while  this  life  lasts."  Note,  This  we  should 
aim  at  in  all  our  desires  and  expectations  of  deliverance  both 
from  sin  and  trouble,  that  we  mav  do  God  so  much  the  better 
service;  that,  being  delivered  out  of  the  hands  of  our  enemies,  we 
may  serve  him  without  fear. 

PSALM  LVn. 

This  pxalin  is  very  like  that  irhich  ffoes  next  hefnre  it;  it  was  penned  upon  a  like 
occiision,  when  David  was  biilh  in  danger  of  trouble,  a/id  in  temptation  to  sin  ; 
it  begins  as  tliat  did,  Be  merciful  to  nie  ;  the  method  also  is  tlie  same ;  I.  He 
lieg;ins  willi  prayer  and  complaint,  yet  not  ivithont  some  assurance  of  speedinf^  in 
liis  request,  r.  1 .  .G.  //.  He  concludes  with  jny  and  praise,  v. 1 ,  .\\.  So 
that  hence  ire  may  lake  direclion  and  encouragement,  both  in  our  supplications, 
and  in  our  thanksgicings,  and  may  offer  both  to  God  in  singing  this  psalm. 

To  the  chief  musician,  Al-taschith,  Michtam  of  David,  when  he 
fled  from  Saul  in  the  cave. 

1.  ¥31^  merciful  unto  me,  O  God,  be  merciful 
a3  unto  me;  for  my  soul  trusteth  in  thee:  yea, 
in  the  sliadowof  thy  wings  will  I  make  my  refuge, 
until  f/tese  calamities  be  overpast.  2.  I  will  cry 
unto  God  most  high;  unto  God  that  performetli 
all  t/tiiio-s  for  me.  3.  He  shall  send  from  heaven, 
and  save  me  from  the  reproach  of  him  that  woidd 
swallow  me  up.  Selah.  God  shall  send  forth  his 
mercy  and  his  truth.  4.  My  soul  is  among  lions; 
and  1  lie  even  antong  them  that  are  set  on  fire, 
even  the  sons  of  men,  whose  teeth  are  spears  and 
arrows,  and  their  tongue  a  sliarp  sword.  5.  Be 
thou  exalted,  O  God,  above  the  heavens;  let  thy 
glory  be  above  all  the  earth.  tJ.  Tiiey  have 
prepared  a  net  for  my  steps;  my  soul  is  bowed 
down:  they  have  digged  a  pit  before  me,  itito  the 
midst  whereof  they  are  fallen  themselves.  Selah. 

The  title  of  this  psalm  has  one  word  new  in  it,  Al-taschith — ■ 
Destroy  not.  Some  make  it  to  be  only  some  known  tunc  to  which 
this  psalm  was  set,  others  apply  it  to  the  occasion  and  matter  of 
the  psalm;  Destroy  not ;  that  is,  David  wiiuld  not  let  Saul  be 
destroyed,  when  now  in  the  cave  there  was  a  fair  opportunity  of 


1 


PSALMS,  LVII. 


Confidence  in  God. 


doing  it,  and  his  servants  would  fain  have  done  it;  No,  says 
David,  destroy  him  not,  1  Sam.  24.  4,  6.  Or  rather,  God  would 
not  let  David  he  destroyed  liy  S;nd ;  he  suffered  him  to  persecute 
David,  hut  still  under  this  limitation.  Destroy  him  not;  as  he 
permitted  Satan  to  afflict  Joh,  Only  save  his  life.  David  must 
not  he  destroyed,  for  a  hlcssitig  is  in  him,  (Isa.G5.  8.)  even  Christ, 
the  Best  of  hlessings.  When  David  was  in  the  cave,  in  imminent 
peril,  he  here  tells  us  what  were  llic  workinijs  of  his  heart  toward 
God  ;  and  happy  they  that  have  such  i^ood  thoughts  as  these  in 
their  minds,  when  tiiey  are  in  danger! 

I.  lie  supports  himself  with  faith  and  hope  in  God,  and 
prayer  to  him,  i'.  1,2.  Seeing  himself  surrounded  with  enemies, 
he  looks  up  to  God  with  that  suitahle  prayer,  lie  merciful  in  me, 

0  Lord;  which  he  again  repeats,  and  it  is  no  vain  repetition;  Be 
merciful  unto  me.  It  was  the  publican's  prayer,  Luke,  18.  13. 
It  is  pity  that  any  should  use  it  slightly  and  profanely,  should  crv, 
God  be  merciful  to  vs,  or.  Lord,  have  mercy  itpon  vs,  when  they 
mean  onlv  to  express  their  wonder,  or  surprise,  or  vexation,  but 
God  and  his  mercy  are  not  in  all  their  thoughts.  I'  is  with  much 
devout  affection  that  David  here  prays,  "Be  merciful  unto  me,  O 
Lord;  look  with  compassion  upon  me,  and  in  thy  love  and  pity 
redeem  me."  To  recommend  himself  to  God's  mercy,  he  here 
professes, 

1.  That  all  his  dependence  is  upon  God;  My  soul  triistetk  in 
thee,  v.1.  He  did  not  only  profess  to  trust  in  God,  but  his  soul 
did  indeed  rely  on  God  only,  with  a  sincere  devotion  and  self- 
dedication,  and  an  entire  complacency  and  satisfaction.  He  goes 
to  God,  and,  at  the  footstool  of  the  throne  of  his  grace,  huinblv 
professes  his  confidence  in  him  ;  In  the  shadow  of  thy  ivings  nill 

1  make  my  rrfuye,  as  the  chickens  take  shelter  under  the  wings  of 
the  hen,  when  the  birds  of  prey  are  ready  to  strike  at  them,  vntil 
these  calamities  be  over-past.  (1.)  He  was  confident  his  troubles 
would  end  well,  in  due  time  ;  these  calamities  will  be  over-past ; 
the  storm  w  ill  blow  over,  Non  si  male  nunc  et  olim  isic  erit — Though 
note  distressed,  I  shall  not  always  be.  Our  Lord  Jesus  comforted 
himself  with  this,  in  his  sufferings,  (Luke,  22.  37.)  The  things 
concerning  me  have  an  end.  (2.)  He  was  very  easy  under  the 
divine  protection,  in  the  mean  time.  [I.]  He  comforted  himself 
in  the  goodness  of  God's  nature,  by  which  he  is  inclined  to  succour 
and  protect  his  people,  as  the  hen  is  by  instinct  to  shelter  her 
young  ones.  God  comes  upon  the  wing  to  the  help  of  his  people, 
which  denotes  a  speedv  deliverance  ;  (18. 10.)  and  he  takes  them 
under  his  wing,  which  denotes  warmth  and  refreshment,  even 
when  the  calamities  are  upon  them;  see  Matth.  23.  37.  [2.]  In 
the  ]>romise  of  his  word,  and  the  covenant  of  his  grace;  for  it 
may  refer  to  the  out-stretched  irings  of  the  cherubims,  between 
which  God  is  said  to  dwell,  (80.  1.)  and  whence  he  gave  his 
oracles.  "To  God,  as  the  God  of  grace,  will  I  fly,  and  his 
promise  shall  be  my  refuge,  and  a  sure  passport  it  will  be  through 
all  these  dangers."  God,  by  his  promise,  offers  himself  to  us, 
to  be  trusted  ;  we  by  our  faith  must  accept  of  him,  and  put  our 
trust  in  him. 

2.  That  all  his  desire  is  toward  God  ;  (v.  2.)  "  I  will  cry  unto 
God  7nost  high,  for  succour  and  relief;  to  him  that  is  most  high 
will  I  lift  up  my  soul,  and  pray  earnestly,  even  unto  God  that  per- 
forms all  things  for  me."  Note,  (1.)  In  every  thing  that  befalls 
us,  we  ought  to  see,  and  own,  the  hand  of  God  ;  whatever  is  done, 
is  of  his  performing,  in  it  his  counsel  is  accomplished,  and  the 
scripture  is  fulfilled.  (2.)  Whatever  God  perfoYms  concerning 
his  people,  it  will  appear,  in  the  issue,  to  have  been  performed 
for  them,  and  for  their  benefit.  Though  God  be  high,  most 
high,  yet  he  condescends  so  low,  as  to  lake  care  that  all  things 
be  made  to  work  for  good  to  them.  (3.)  This  is  a  good  reason 
why  we  should,  in  all  our  straits  and  difficulties,  cry  unto  him  ; 
not  onlv  pray,  but  pray  earnestly. 

3.  That  all  his  expectation  is  from  God  ;  (w.3.)  He  shall  send 
from  heaven,  and  save  me.  They  that  make  God  their  onlv 
Refuge,  and  fly  to  him  by  faith  and  prayer,  may  be  sure  of 
salvation,  in  his  way  and  time.  Observe  here,  (1.)  Whence  he 
expects  the  salvation  ;  from  heaven.  Look  which  way  he  will,  on 
(bis  earth,  refuge  fails,  no  help  appears:  but  he  looks  for  it  from 


heaven  ;  they  that  lift  up  their  hearts  to  things  above,  may  from 
thence  expect  all  good.  (2.)  What  the  salvation  is  that  he 
expects;  he  trusts  that  God  will  save  \um  from  the  reproach  oj 
those  that  would  swallow  him  vp,  that  aimed  to  ruin  him,  and,  in 
the  mean  time,  did  all  they  could  to  vex  him.  Some  read  it,  Jle 
shall  send  from  heaven,  and  save  me,  for  he  has  put  to  shame  him 
that  would  swalloto  me  vp;  he  has  disa|)p()inled  their  designs 
against  me  hitherto,  and  therefore  he  will  ))erfect  my  deliverance. 
(3.)  What  he  will  ascribe  his  salvation  to;  God  shall  send  forth 
his  mercy  and  truth.  God  is  good  in  himself,  and  faithful  to 
every  word  that  he  has  spoken,  and  so  he  makes  it  ap])ear  when 
he  works  deliverance  for  his  people.  We  need  no  more  to  make 
us  happy,  than  to  have  the  benefit  of  the  mercy  and  ti-ulh  of 
God,  2.5. 10. 

II.  He  represents  the  power  and  malice  of  his  enemies  ;  (t'.4.) 
My  soul  is  among  lions ;  so  fierce  and  furious  was  Saul,  and  those 
about  him,  against  David,  that  he  might  have  been  as  safe  in  a 
den  of  lions,  as  among  such  men,  who  were  continually  roaring 
against  him,  and  ready  to  make  a  prey  of  him.  They  are  set  on 
fire,  and  breathe  nothing  but  flame ;  they  set  on  fire  the  course 
of  nature,  inflaming  one  another  against  David,  and  they  were 
themselves  set  on  fire  of  hell,  Jam.  3.  6.  They  were  sons  of  men, 
from  whom  one  might  have  expected  something  of  the  reason 
and  compassion  of  a  man  ;  but  they  were  beasts  o'  prey  in  the 
shape  of  men;  their  <ee///,  which  they  gnashed  upon  him,  and 
with  which  they  hoped  to  tear  him  to  pieces,  and  to  eat  him  up, 
were  spears  andarrows  fitted  for  mischiefs  and  murders;  and  their 
tongue,  with  which  they  cursed  him,  and  wounded  his  reputation, 
was  as  a  sharp  sword  to  cut  and  kill;  see  42.  10.  A  spiteful 
tonsfue  is  a  dangerous  weapon,  wherewith  Satan's  instruments 
fight  against  God's  people.  He  describes  their  malicious  pn)ject8 
against  him,  {v. 6.)  and  shews  the  issue  of  them;  "  They  have 
prepared  a  net  for  ?ny  steps,  in  w  hich  to  take  me,  that  I  might 
not  again  escape  out  of  their  hands ;  they  have  digged  a  pit 
before  me,  that  I  might,  ere  I  was  aware,  run  headlong  into  it." 
See  the  policies  of  the  church's  enemies ;  see  the  pains  they 
take  to  do  mischief.  But  let  us  see  what  comes  of  it.  1.  It  is 
indeed  some  disturbance  to  David  ;  My  soul  is  bowed  down.  It 
made  him  droop,  and  hang  the  head,  to  think  that  there  should 
be  those  that  bore  him  so  much  ill-will.  But,  2.  It  was  destruc- 
tion to  themselves  ;  they  digged  a  pit  for  David,  into  the  midst 
whereof  they  are  fallen.  The  mischief  they  designed  against 
David,  returned  upon  themselves,  and  they  were  embarrassed  in 
their  counsels  ;  then  when  Saul  was  pursuing  David,  the  Philistines 
were  invading  him  ;  nay,  in  the  cave,  when  Saul  thought  Darid 
should  fall  into  his  hands,  he  fell  into  the  hands  of  David,  and 
lay  at  his  mercy. 

III.  He  prays  to  God  to  glorify  himself  and  his  own  great 
name;  (v. 5.)  "Whatever  comes  of  me  and  mv  interest,  be  thou 
exalted,  O  God,  above  the  heavens,  be  thou  praised  by  the  holy 
angels,  those  glorious  inhabitants  of  the  upper  world  ;  and  let 
thy  glory  be  above,  or  over  all  the  earth,  let  all  the  inhabitants  of 
this  earth  be  brought  to  know  and  praise  thee. "  Thus  God's 
glory  should  lie  nearer  our  hearts,  and  we  should  be  more  con- 
cerned for  it,  than  for  any  particular  interests  of  our  own.  When 
David  was  in  the  greatest  distress  and  disgrace,  he  did  not  pray. 
Lord,  exalt  me,  but.  Lord,  exalt  thine  own  name.  Thus  the  Son  of 
David,  when  his  soul  was  troubled,  and  he  prayed.  Father,  save 
me  from  this  hour,  immediately  withdrew  that  petition,  and  pre- 
sented this  in  the  room  of  it.  For  this  cavse  came  I  to  this  hour; 
Father,  glorify  thy  name,  John,  12.  27,  28.  Or  it  may  be  taken 
as  a  plea  to  enforce  his  petition  for  deliverance ;  "  Lord,  send  from 
heaven  to  save  me,  and  thereby  thou  wilt  glorify  thyself  as  the 
God  both  of  heaven  and  earth."  Our  best  encouragement  in 
prayer,  is  taken  from  the  glory  of  God,  and  to  that  therefore, 
more  than  our  own  comfort,  we  should  have  an  eye  in  all  our 
petitions  for  particular  mercies  ;  for  this  is  made  the  first  petition 
in  the  Lord's  prayer,  as  that  which  regulates  and  directs  all  the 
rest,  Father  in  heaven,  hallowed  be  thy  name. 

7.  My  heart  is  fixed,  O  God,  my  heart  is  fixedl 


PSALMS,  LVII,  LVIII. 


Praise. 


I  will  sing  and  give  praise.  8.  Awake  up,  my 
glory:  awake,  psaltery  and  harp:  I  vii/self  w\\\ 
awake  early.  9.  I  will  praise  thee,  O  Lord, 
among  the  people  :  I  will  sing  nnto  thee  among 
the  nations.  10.  For  thy  mercy  is  great  unto  the 
heavens,  and  thy  truth  nnto  the  clouds.  11.  Be 
thou  exalted,  O  God,  above  the  heavens:  let  thy 
glory  be  above  all  the  earth. 

How  strangely  is  the  tune  altered  here  !  David's  prayers  and 
complaints,  by  the  lively  actinos  of  faith,  are  licre,  all  of  a  sudden, 
turned  into  praises  and  thanksgivings ;  his  sackcloth  is  loosed,  he 
is  girded  with  gladness,  and  his  hallelujahs  are  as  fervent  as  his 
hosannas.  This  should  make  us  in  love  with  prayer,  that,  sooner 
or  later,  it  will  be  swallowed  up  in  praise.     Observe, 

1.  How  he  prepares  himself  for  the  duty  of  praise;  (r.7.)  My 
heart  is  fixed,  0  God,  my  heart  is  fixed.  My  heart  is  erect,  or 
lifted  vp,  (so  some,)  which  was  bowed  down,  v. 6.  My  heart  is 
fixed,  (1.)  With  reference  to  God's  providences;  it  is  prepared 
for  every  event,  being  stayed  upon  God,  112.  7.  Isa.  26.  3.  My 
heart  is  fixed,  and  then  none  of  these  things  move  me,  Acts,  20. 24. 
If  by  the  grace  of  God  we  be  brought  into  this  even  composed 
frame  of  spirit,  we  have  great  reason  to  be  thankful.  (2.)  With 
reference  to  the  worship  of  God;  My  heart  is  fixed  to  sing  and 
give  praise.  It  is  implied,  that  the  heart  is  the  main  thing 
required  in  all  acts  of  devotion  ;  nothing  is  done  to  purpose  in 
religion,  further  than  it  is  done  with  the  heart.  The  heart  must 
be  fixed  ;  fixed  for  the  duty,  fitted  and  put  in  frame  for  it ;  fixed 
in  the  duty  by  a  close  application;  attending  on  the  Lord  without 
distraction. 

2.  How  he  excites  himself  to  the  duty  of  praise  ;  («.8.)  Atvake 
vp,  my  glory— my  tongue;  our  tongue  is  our  glory,  and  never 
more  so  than  when  it  is  employed  in  praising  God  ;  or,  my  soul. 
that  must  be  first  awakened  ;  dull  and  sleepy  devotions  will  never 
be  acceptable  to  God ;  we  must  stir  up  oui-selves,  and  all  that  is 
within  us,  to  praise  God  ;  with  a  holy  fire  must  that  88*rifice  be 
kindled,  and  ascend  in  a  holy  flame.  David's  ton^e  will  lead, 
and  his  psaltery  and  harp  will  follow,  in  these  hymns  of  praise. 
I  myself  will  awake,  not  only,  "  I  will  not  be  dead,  and  drowsy, 
and  careless,  in  this  work,"  but,  "  I  will  be  in  the  most  lively 
frame,  as  one  newly  awakened  out  of  a  refreshing  sleep."  He 
will  awake  early  to  this  work,  early  in  the  morning,  to  begin  the 
day  with  God ;  early  in  the  beginnings  of  a  mercy  ;  when  God  is 
coming  towards  us  with  his  favours,  we  must  go  forth  to  meet  him 
with  our  praises. 

3.  How  he  pleases  himself,  and  (as  I  may  say)  even  prides 
himself,  in  the  work  of  praise  ;  so  far  is  he  from  being  ashamed 
to  own  his  obligations  to  God,  and  dependence  upon  him,  that  he 
resolves  to  praise  him  amonp  the  people,  and  to  sing  unto  him 
among  the  nations,  v.  9.  This  intimates,  (1.)  That  his  own 
heart  was  much  affected  and  enlaroed  in  praising  God  ;  he  would 
even  make  the  earth  ring  with  his  sacred  songs,  that  all  might 
take  notice  how  much  he  thought  himself  indebted  to  the  goodness 
of  God.  (2.)  That  he  desired  to  bring  others  in  to  join  with  him 
in  praising  God  ;  he  will  publish  Gods  praises  among  the  people, 
that  the  knowledge  and  fear  and  love  of  God  might  be  jiropa- 
gatcd,  and  the  ends  of  the  earth  might  see  his  salvation.  When 
David  was  driven  out  into  heathen  lands,  he  would  not  only  not 
worship  their  gods,  but  he  would  openly  avow  his  veneration  for 
the  God  of  Israel,  would  take  his  religion  along  with  him  wherever 
he  went,  would  endeavour  to  bring  others  in  love  with  it,  and 
leave  the  sweet  savour  of  it  behind  him.  David,  in  his  psalms, 
which  fill  the  universal  church,  and  will  to  the  end  of  time,  mav 
be  said  to  be  still  praising  God  among  the  people,  and  singing  to 
him  among  the  nations ;  for  all  good  people  make  use  of  his  words 
in  praising  God.  Thus  St.  John,  in  his  wrilinss,  is  said  to 
prophesy  again  hrfore  many  pooples  and  nations.   Rev.  10.  11. 

4.  How    he  furnishes    himself    with    matter  for   praise,  r.lO. 


tend  forth  his  mercy  and  his  truth,  v.  3.)  is  here  the  matter  of 
his  thanksgiving,  Thy  mercy  is  great  unto  the  heavens,  great 
beyond  conception  and  expression  ;  and  thy  truth  unto  the  clouds, 
great  beyond  discovery,  for  what  eye  can  reach  that  which  is 
wrapped  up  in  the  clouds  ?  God's  mercy  and  truth  reach  to  the 
heavens,  for  they  will  bring  all  such  to  heaven  as  lay  up  their 
treasure  in  them,  and  build  their  hopes  upon  them.  God's  mercy 
and  truth  are  praised  even  to  the  heavens,  that  is,  by  all  the  bright 
and  blessed  inhabitants  of  the  upper  world,  who  are  continually 
exalting  God's  praises  to  the  highest,  while  David  on  earth  ia 
endeavouring  to  spread  his  praises  to  the  furthest,  v. 9. 

5.  How  he  leaves  it  at  last  to  God  to  glorify  his  own  name ; 
(v.  11.)  Be  thou  exalted,  0  God.  The  same  words  which  he  had 
used,  (v.  5.)  to  sum  up  his  prayers  in,  he  here  uses  again,  (and  no 
vain  repetition,)  to  sum  up  his  praises  in;  "  Lord,  I  desire  to 
exalt  thy  name,  and  that  all  the  creatures  may  exalt  it ;  but  what 
can  the  best  of  us  do  towards  it?  Lord,  take  the  work  into  thine 
own  hands  ;  do  it  thyself,  be  thou  exalted,  0  God.  In  the  praises 
of  the  church  triumphant,  thou  art  exalted  to  the  heavens,  and  in 
the  praises  of  the  church  militant,  thy  glory  is  throughout  all  the 
earth ;  but  thou  art  above  all  the  blessing  and  praise  of  both, 
(Neh.9.  5.)  and  therefore,  Lord,  exalt  thyself  above  the  heavens, 
and  above  all  the  earth:  Father,  glorify  thine  otvn  nante :  Thou 
hast  glorified  it,  glorify  it  yet  again." 

PSALM  LVIIL 

It  is  the  probable  conjecture  of  some,  (Amyraldus  particularly,)  that  before  Saul 
began  to  persecute  David  by  force  of  arms,  and  raised  the  militia  to  seize  him, 
he  formed  a  process  against  him  by  course  of  latv,  upon  which  he  uas  condemned, 
unheard,  and  attainted  as  a  traitor  by  the  great  council,  or  supreme  court  of 
judicature,  and  then  pniclaimed  qui  caput  perit  lupiniim — an  outlawed  wolf, 
trhom  any  man  might  kill,  and  no  man  might  protect.  The  elders,  in  order  to 
curry  faeovr  with  Saul,  having  passed  this  bill  of  attainder,  it  is  supposed  that 
David  penned  this  psalm  on  the  occasion'.  I.  He  describes  their  sin,  and 
aggravates  that,  ii.  1 .  .5.  //.  He  imprecates  and  foretells  their  ruin,  and  the 
judgments  which  the  righteous  God  would  bring  upon  them  for  their  injustice, 
r.  6..9.  Which  would  redound,  1.  To  the  comfort  of  the  saints,  v. \0.  2.T> 
the  glory  of  God,  u.  11.  Sin  appears  here  both  exceeding  sinful  and  exceeding 
dangerous,  and  God  a  just  Avenger  of  wrong,  with  which  we  should  be  ntfectei 
in  singing  this  psalm. 

To  the  chief  musician,  Al-taschith,  Michtam  of  David. 

1.  X~\0  ye  indeed  speak  righteousness,  O  con- 
JL^  gregation?  do  ye  judge  uprightly,  O  ye 
sons  of  men  ?  2.  Yea,  in  heart  ye  work  wickedness ; 
ye  wfeigh  the  violence  of  your  hands  in  the  earth. 
3.  The  wicked  are  estranged  from  the  womb : 
they  go  astray  as  soon  as  they  be  born,  speaking 
lies.  4.  Their  poison  is  like  the  poison  of  a 
serpent :  t/ieif  are  like  the  deaf  adder  that  stoppeth 
her  ear;  5.  Which  will  not  hearken  to  the  voice 
of  charmers,  charming  never  so  wisely. 

We  have  reason  to  think  that  this  psalm  refers  to  the  malice  of 
Saul  and  his  janizaries  against  David,  because  it  bears  the  same 
inscription  (Al-taschith,  and  Michtam  of  David)  with  that  which 
goes  before  and  that  which  follows,  both  which  appear,  by  the 
title,  to  have  been  penned  with  reference  to  that  persecution 
through  which  God  preserved  him,  (Al-taschith — Destroy  not,) 
and  therefore  the  psalms  he  then  penned  were  precious  to  him, 
Michtams,  David's  jewels,  as  Dr.  Hammond  translates  it. 

In  these  verses,  David,  not  as  a  king,  for  he  was  not  yet  come 
to  the  throne,  but  as  a  prophet,  in  God's  name  arraigns  and 
convicts  his  judges,  with  more  authority  and  justice  than  they 
shewed  in  prosecuting  him.     Two  things  be  charges  them  with  ; 

I.  The  corruption  of  their  government.  They  were  a  congrega- 
tion, a  bench  of  justices,  nay,  perhaps,  a  congress  or  convention 
of  the  states,  from  whom  one  might  have  expected  fair  dealing, 
for  they  were  men  learned  in  the  laws,  had   been  brought  up  in 


1 


That  which  was  the  mailer  of  his  hope  and  comfort,  (God  shall\  the  study  of  these  statutes  and  judgments,  which  were  so  righ- 


PSALMS,  LVIII. 


A  Reproof  to  wicked  Judges. 


(coiis,  lliat  those  of  ollior  nalions  were  not  to  be  coniparcd  with 
llifiii.  One  would  not  have  thoiigiit  a  congregation  of  sucli  could 
bt  bi'ibcd  and  hiassed  with  ])onsions,  and  yet,  it  seems,  tliey  were, 
because  the  son  of  Kish  couUl  (h)  that  for  them,  which  the  son  of 
Jesse  coidd  not,  1  Sam.  22.  7.  He  had  vineyards,  and  fields, 
and  preferments,  to  give  them,  and  therefore,  to  please  him,  thev 
would  do  any  thing,  right  or  wrong.  Of  all  the  melancholy  \iews 
which  Solomon  took  of  this  earth  and  its  grievances,  nothing 
vexed  him  so  much  as  to  see,  that,  in  the  place  of  judyment, 
tcickedness  was  there,  Eccl.  3.16.     So  it  was  in  Saul's  time. 

I.  The  judges  would  not  do  right,  would  not  protect  or 
vindicate  oppressed  innocency;  (u.l.)  "Do  ye  indeed  speak 
righteousness,  or  judge  uprightly?  No,  you  are  far  from  it,  your 
own  consciences  cannot  but  tell  you  that  you  do  not  discharge  the 
trust  reposed  in  you  as  magistrates,  by  which  you  are  obliged  to 
be  a  terror  to  evil-doers,  and  a  praise  to  them  that  do  well.  Is 
this  the  justice  you  pretend  to  administer?  Is  this  the  patronage, 
this  the  countenance,  which  an  honest  man,  and  an  honest  cause, 
may  expect  from  you?  Remember  you  are  sons  of  men,  mortal 
and  dying,  and  that  you  stand  upon  the  same  level,  before  God, 
with  the  meanest  of  those  you  trample  upon,  and  must  yourselves 
be  called  to  an  account  and  judged.  You  are  sons  of  men,  and 
therefore  we  may  appeal  to  yourselves,  and  to  that  law  of  nature 
which  is  written  in  every  man's  heart.  Do  ye  indeed  speak  righ- 
teousness? And  will  not  your  second  thoughts  correct  what  you 
have  done  ?  "  Note,  It  is  good  for  us  often  to  reflect  upon  w  hat  we 
say,  with  this  serious  question.  Do  ice  indeed  speak  righteousness? 
that  we  may  unsay  what  we  have  spoken  amiss,  and  may  proceed 
no  further  in  it. 

2.  They  did  a  great  deal  of  wrong;  they  used  their  power  for 
the  support  of  injury  and  oppression;  (u. 5.)  In  heart  you  ivork 
teickedness.  It  intimates  that  they  wrought  with  a  great  deal  of 
plot  and  management,  not  by  surprise,  but  with  premeditation 
and  design,  and  with  a  strong  inclination  to  it,  and  resolution  in 
it.  The  more  there  is  of  the  heart,  in  any  act  of  wickedness, 
the  worse  it  is,  Eccl.  8.  11.  And  what  was  their  wickedness  ?  It 
follows,  "  You  weigh  the  violence  of  your  hands  in  the  earth,"  (or 
*n  the  land,)  "  the  peace  of  which  you  are  appointed  to  be  the 
conservators  of."  They  did  all  the  violence  and  injury  they 
coidd,  either  to  enrich,  or  avenge,  themselves,  and  they  weighed 
it,  that  is,  (1.)  They  did  it  with  a  great  deal  of  craft  and  caution  ; 
"You  frame  it  by  rule  and  lines,"  (so  the  word  signifies,)  "  that 
it  may  effectually  answer  your  mischievous  intentions;  such 
masters  are  you  of  the  art  of  oppression."  (2.)  They  did  it 
under  colour  of  justice.  They  held  the  balances  (the  emblem  of 
justice)  in  their  hands,  as  if  they  designed  to  do  right,  and  right 
is  expected  from  them,  but  the  result  is  violence  and  oppression, 
which  are  practised  more  effectually  from  being  practised  under 
the  pretext  of  law  and  right. 

II.  The  corruption  of  their  nature.  This  was  the  root  of 
bitterness  from  which  that  gall  and  wormwood  sprang;  (v. 3.) 
The  wicked,  who,  in  heart,  work  wickedness,  are  estranged  from 
the  womb,  estranged  from  God  and  all  good,  alienated  from  the 
divine  life,  and  its  principles,  powers,  and  pleasures,  Eph.  4. 18. 
A  sinful  state  is  a  state  of  estrangement  from  that  acquaintance 
with  God,  and  service  of  him,  which  we  were  made  for.  Let  none 
wonder  that  these  wicked  men  dare  do  such  things,  for  wickedness 
is  bred  in  the  bone  with  them,  they  brought  it  into  the  world  with 
them,  they  have  in  their  natures  a  strong  inclination  to  it,  thev 
learned  it  from  their  wicked  parents,  and  have  been  trained  up 
in  it  by  a  bad  education  ;  they  are  called,  and  not  miscalled, 
transgressors  from  the  icomb,  one  can  therefore  expect  no  other 
than  that  they  will  deal  very  treacherously  ;  see  Isa.  48.  8.  They 
go  astray  from  God  and  their  duty  as  soon  as  they  be  born,  as 
soon  as  possibly  they  can  ;  the  foolishness  that  is  bound  up  in 
their  hearts,  appears  with  the  first  operations  of  reason  ;  as  the 
wheat  springs  up,  the  tares  spring  up  with  it.  Three  instances 
are  here  given  of  the  corruption  of  nature. 

1.  Falsehood.  They  soon  learn  to  speak  lies,  and  bend  their 
tongues,  like  their  bows,  for  that  purpose,  Jer.  9.  3.  How  soon 
will  little  children  tell  a  lie,  to  excuse  a  fault,  or  in  their  own 

VOL.  II.  91 


commendation  !  No  sooner  can  they  speak  than  they  speak  to 
God's  dishonour;  tongue-sins  are  some  of  the  first  of  our  actual 
transgressions. 

2.  Malice.  Their  poison  (their  ill-will,  and  the  s])ile  they 
bore  to  goodness  and  all  good  men,  particularly  to  David)  was  like 
the  poison  of  a  serpent,  innate,  venomous,  and  very  mischievous, 
and  that  which  they  can  never  be  cured  of.  We  pity  a  dog  that 
is  poisoned  by  accident,  but  hate  a  serpent  that  is  poisonous  by 
nature.  Such  was  the  cursed  enmity  in  the  serpent's  brood, 
against  the  Lord  and  his  anointed. 

3.  Untractableness.  They  are  malicious,  and  nothine;  will 
work  upon  them,  no  reason,  no  kindness,  to  mollify  them",  and 
bring  them  to  a  better  temper.  They  are  like  the  de'uf  adder  that 
stops  her  car,  v.  A,  5.  The  psalmist,  having  compared  these 
wicked  men,  whom  he  here  complains  of,  to  serpents,  for  their 
poisonous  malice,  takes  occasion  thence,  upon  another  account,  to 
compare  then)  to  the  deaf  adder  or  viper,  concerning  which  there 
was  then  this  vulgar  tradition,  that,  whereas  by  music,  or  some 
other  art,  they  had  a  way  of  charming  serpents,  so  as  either  to 
destroy  them,  or,  at  least,  disable  them  to  do  mischief,  this  deaf 
adder  would  lay  one  ear  to  the  ground,  and  stop  the  other  with 
her  tail,  so  that  she  could  not  hear  the  voice  of  the  enchantment, 
and  so  defeated  the  intention  of  it,  and  secured  herself.  The 
using  of  this  comparison  neither  verifies  the  story,  nor,  if  it  were 
true,  justifies  the  use  of  this  enchantment ;  for  it  is  only  an  allusion 
to  the  report  of  such  a  thing,  to  illustrate  the  obstinacy  of  sinners 
in  a  sinful  way.  God's  design,  in  his  w(ird  and  providence,  is, 
to  cure  serpents  of  their  malignity;  to  this  end,  how  wise,  how 
powerful,  how  well-chosen,  are  the  charms  !  How  forcible  the 
right  words !  But  all  in  vain,  with  most  men ;  and  what  is 
the  reason  ?  It  is,  because  they  will  not  hearken.  None  so 
deaf  as  those  that  w ill  not  hear ;  we  have  pipid  unto  men,  and 
they  have  not  danced;  how  should  they,  when  they  have  stopped 
their  ears  ? 

6.  Bi-eak  their  teeth,  O  God,  in  their  mouth: 
break  out  the  great  teeth  of  the  young  lions,  O 
Lord.  7.  Let  them  melt  away  as  waters  which 
run  continually:  when  he  bendeth  his  boiv  to  shoot 
his  arrows,  let  them  be  as  cut  in  pieces.  8.  As  a 
snail  luhich  melleth,  let  evenf  one  of  them  pass 
away:  like  the  untimely  birth  of  a  woman,  that 
they  may  not  see  the  sun.  9.  Before  your  pots 
can  feel  the  thorns,  he  shall  take  them'  away  as 
with  a  whirlwind,  both  living,  and  in  his  wi-ath. 
10.  The  righteous  shall  rejoice  when  he  seeth  the 
vengeance:  he  shall  wash  his  feet  in  the  blood  of 
the  wicked.  11.  So  that  a  man  shall  say,  Verily 
there  is  a  reward  for  the  righteous:  verily  he  is  a 
God  that  judgeth  in  the  earth. 

In  these  verses,  we  have, 

I.  David's  prayers  against  his  enemies,  and  all  such  enemies  of 
God's  church  and  people  ;  for  it  is  as  enemies  of  the  latter  that 
he  looks  upon  them,  so  that  he  was  actuated  by  a  public  spirit, 
in  praying  against  them,  and  not  by  any  private  revenge. 

1.  He  prays  that  they  might  be  disabled  to  do  any  further 
mischief;  (r.6.)  Break  their  teeth,  O  God.  Not  so  much  that 
they  might  not  feed  themselves,  as  that  they  might  not  be  able  to 
make  prey  of  others,  3. 7.  He  does  not  say,  "Break  their  necks," 
(no,  let  them  live  to  repent,  slay  them  not,  lest  my  people  forget,'^ 
but,  "  Break  their  teeth,  for  they  are  lions,  they  are  young  lions, 
that  live  by  rapine." 

2.  That  they  might  be  disappoin'rd  in  the  plots  they  had  already 
laid,  and  might  not  gain  their  point;  "When  he  bends  his  bow, 
and  takes  aim  to  shoot  his  arrows  at  the  upright  in  heart,  let  them 
be  as  cut  in  pieces,  v.  7.  Let  thrm  fall  at  his  feel,  and  never 
come  uear  the  mark." 


PSALMS,  I.VIII,  LTX. 


Imprecations. 


3.  That  I'ley  and  Iheir  inlercst  nii^Iil  waste  and  come  to 
nothing;  that  thcv  niisbt  melt  aicaif  as  watrm  tluit  rvn  contimialli/, 
as  the  waters  of  a  land-flood,  vliich,  Ihoiiiih  they  seem  forniidahic 
for  a  vhile,  soon  soak  nito  the  j;:rouii(l,  or  ntiini  to  their  ihanneis; 
or,  in  e,eneral,  as  water  is  spilt  on  the  ground,  u-hich  cannot  be 
gatltcrcd  vp  ar/ain,  hot  graduaiiv  dries  awav,  and  disappears. 
Sucii  shall  ihe  J Inods  of  vngodir)  men  he,  whieli  sometimes  iiiakc 
ns  afraid;  (10.4.)  so  shall  the  proud  waters  he  reduced,  \\hich 
threaten  to  (jo  orcr  mtr  soul,  124.4,  5.  Let  us  by  faith  then  see 
what  l\\e\  shall  be,  and  then  we  shall  not  fear  what  they  ere.  He 
pra\s,  (r.8.)  that  Ihev  mig^ht  melt  as  a  snail,  which  wastes  hy  its 
own  motion,  in  every  stretch  it  makes  leaving  some  of  its  moisture 
behind,  which,  by  degrees,  must  needs  consume  if,  though  it  make 
a  path  to  shine  after  it.  He  that,  like  a  snail  in  her  house,  is 
plemts  sni — full  of  himself,  that  pleases  himself,  and  trusts  to 
himself,  does  but  consume  himself,  and  will  quickly  bring  himself 
to  nothing.  And  he  prays,  that  they  might  be  like  Ike  untimely 
birth  of  a  woman,  which  dies  as  soon  as  it  begins  to  live,  and 
never  sees  the  sun.  Job,  in  his  passion,  wished  himself  had  been 
such  a  one,  (Job,  3.  16.)  but  he  knew  not  what  he  said.  We 
mav,  in  faith,  pray  against  Ihe  designs  of  the  church's  enemies, 
as  the  prophet  does  ;  (Hos.  9.  14.)  Give  them,  0  Lord,  what  trilt 
thou  r/ive  them?  Give  them  a  miscarrying  womb,  and  dry  breasts. 
Which  explains  this  here. 

H.  His  prediction  of  their  ruin;  (r. 9.)  "Before  j/oiir  pots 
can  feel  the  heat  of  a  fire  of  thorns  made  under  them,  which  they 
will  presently  do,  for  it  is  a  quick  fire,  and  violent  while  it  lasts, 
so  speedily,  with  such  a  hasty  and  violent  flame,  God  shall  hurry 
them  away,  as  terribly  and  as  irresistibly  as  with  a  whirlwind,  as 
it  were  alive,  as  it  were  in  fury."  The  proverbial  e\pressions  are 
Bomewhat  difficult,  but  the  sense  is  plain  ;  1.  That  the  judgments 
of  God  often  surprise  wicked  people  in  the  midst  of  their  jollity, 
and  hurry  them  away  of  a  sudden.  When  they  are  beginning  to 
walk  in  the  light  of  their  own  fire,  and  the  sparks  of  their  own 
kindling,  they  are  made  to  lie  domi  in  sorrow  ;  (Isa.  50. 11.)  and 
their  laughter  proves  like  the  crackling  of  thorns  under  a  pot, 
the  comfort  of  which  is  soon  gone,  here  they  can  say,  Alas,  I  am 
warm,  Eccl.  7.  0.  2.  That  there  is  no  standing  before  the 
destruction  that  comes  from  the  Almighty;  for  it/jo  knows  the 
power  of  God's  anger?  When  God  will  take  sinners  away  dead 
or  alive,  thev  cannot  contest  wi!h  him  ;  Tlie  wicked  are  driven 
away  in  their  wickedness. 

Now  there  are  two  things  winch  the  psalmist  promises  himself 
as  the  good  effects  of  sinners'  destruction. 

(1.)  That  saints  woidd  be  encouraged  and  comforted  hv  it; 
(I'.IO.)  The  righ/cons  shall  rejoice,  when  he  sees  the  ccngeance ; 
the  pomp  and  power,  Ihe  prosperity  and  success,  of  the  wicked, 
are  a  discouragement  to  the  righteous;  they  sadden  their  hearts, 
and  weaken  their  hands,  and  are  sometimes  a  strong  temptation 
to  them  to  question  their  foundations,  73.  2,  13.  But,  when 
they  see  the  judgments  of  God  hurrying  them  away,  and  j\ist 
vengeance  taken  on  them  for  nil  the  mischief  they  have  done  to 
the  peojile  of  God,  Ihey  rejoice  in  the  satisfaction  thereby  given 
to  their  doubts,  and  the  confirmation  thereby  given  to  their  faith 
"I  the  providence  of  God,  and  his  justice  and  righteousness  in 
governing  of  the  world;  they  shall  rejoice  in  the  victory  thus 
gained  over  that  temptation,  by  seeing  their  end,  73.  17.  He 
shall  wash  his  feet  in  the  blood  of  the  wicked;  there  shall  be 
abundance  of  blood  shed;  (08.23.)  and  it  .shall  be  as  great  a 
refreshment  to  the  saints,  to  see  God  glorified  in  the  ruin  of  sinners, 
as  it  is  to  a  weary  traveller  to  have  his  feet  washed.  It  shall  like- 
wise contribute  to  their  satisfaction;  the  sight  of  the  vengeance 
shall  make  them  tremble  before  God,  (119.  120.)  and  shall 
convince  them  of  the  evil  of  sin,  and  the  obligations  they  lie  under 
to  that  God  who  pleads  their  cause,  and  will  suffer  no'man  to  do 
them  wrong,  and  go  unpunished  for  it.  The  joy  of  the  saints,  in 
the  destruction  of  the  wicked,  is  then  a  holy  joy,  and  justifiable, 
when  it  helps  to  make  them  holy,  and  to  purify  them  from  sin. 

(2.)  That  sinners  would  be  convinced  and  converted  bv  it 
».  11.  The  vengeance  God  sometimes  takes  on  the  wicked  in 
this  world,  will  bring  men  to  say,  Verily,  there  is  a  reward  for 


the  righfcovs.  Any  man  may  draw  this  inference  from  such 
providences,  and  many  a  man  shall,  who,  before,  denied  even 
these  plain  truths,  or  doubted  of  them.  Some  shall  have  this 
confession  extorted  from  them,  others  shall  have  tlieir  minds  so 
changed,  that  Ihey  shall  willingly  own  it,  and  thank  God,  who  has 
given  ll'.em  to  see  it,  and  see  it  ^^i^h  satisfaction.  That  God  is, 
and.  That  he  is  (1.)  The  bountiful  Kewarder  of  his  saints  and 
servants;  Verily,  (however  it  be,  so  it  may  be  read,)  there  is  a 
fruit  to  the  righteous ;  whatever  damage  a  man  may  sustain, 
whatever  hazard  he  may  run,  and  whatever  barhship  he  may 
undergo  for  his  religion,  he  shall  not  only  be  no  loser  by  it,  but 
an  unspeakable  gainer,  in  the  issue.  Even  in  this  world  there  is 
a  reward  for  the  rig'hteous,  they  shall  be  recompensed  in  the  earth. 
They  shall  be  taken  notice  of,  honoured,  and  protected,  that 
seemed  slighted,  despised,  and  abandoned.  (2.)  That  he  is  the 
righteous  Governor  of  the  world,  and  will  surely  reckon  with  the 
enemies  of  his  kingdom  ;  verily,  however  it  be,  though  wicked 
people  prosper  and  bid  defiance  to  Divine  Justice,  yet  it  shall  be 
made  to  appear,  to  their  confusion,  that  the  world  is  not  governed 
by  chance,  but  by  a  Being  of  infinite  wisdom  and  justice  ;  there  is 
a  God  that  judges  in  the  earth,  though  he  has  prepared  his  throne 
in  the  heavens.  He  presides  in  all  the  affairs  of  the  children  of 
men,  and  directs  and  disposes  them  according  to  the  counsel  of 
his  will,  to  his  own  glory  ;  and  he  will  punish  the  wicked,  not 
only  in  the  world  to  come,  but  in  the  earth,  where  they  have  laid 
u|)  their  treasure,  and  promised  themselves  a  happiness;  in  the 
earth,  that  the  Lord  may  be  known  by  the  judgments  which  he 
executes,  and  they  may  be  taken  as  earnests  of  a  judgment  to 
c(jme.  Jle  is  a  God,  (so  we  read  it,)  not  a  weak  man,  not  an 
ancel,  not  a  mere  name,  not  (as  the  atheists  suggest)  a  creature 
of  men's  fear  and  fancy,  not  a  deified  hero,  not  the  sun  and  moon, 
as  idolaters  imagined  ;  but  a  God,  a  self-existent,  perfect,  Being; 
he  it  is  that  judges  the  earth  ;  his  favour  therefore  let  us  seek, 
from  whom  every  man's  judgment  proceeds,  and  to  him  let  all 
judgment  be  referred. 

PSALM  LIX. 

TIds  psulm  is  of  the  same  nature  and  scope  with  six  or  seven  foregoing  psalms ; 
they  are  all  filled  with  David's  complaints  of  the  malice  of  his  tnemies,  and 
of  their  cursed  and  cruel  designs  against  him  ;  his  praijers  and  prnpheciet 
against  them  ;  and  his  comfort  and  confidence  in  God  as  his  God.  The  first 
is  the  language  of  nature,  ar.d  may  be  allowed;  the  second  of  a  prophetical 
spirit,  looking  fiTtrard  to  Christ  and  Ihe  enemies  of  his  hingilom,  and  therefore 
not  to  be  drawn  into  a  precedent  ;  the  third  of  grace  and  a  7nost  holy  faith, 
which  ou;iht  to  be  imitated  by  every  one  of  us.  In  this  psalm,  I.  He  prnif$ 
to  God  to  defend  and  dclirer  him  from  his  enemies,  representing  them  as  very 
bad  men,  barbarous,  malicious,  and  atheislicnl,  v.  1.  .7.  II.  He  foresees  and 
foretells  the  destruction  of  his  enemies,  which  he  would  give  to  God  the  glory 
of,  f.  8 .  ,  1 7.  As  fur  as  it  appears  that  any  of  the  particular  enemies  of  God's 
people  fall  under  these  characters,  we  may,  in  singing  this  psalm,  read  their 
doom,  and  foresee  their  ruin. 

To  the  chief  musician,  .M-taschith,  jMichlam  of  David;  when 
Saul  sent,  and  they  watched  the  house  to  kill  him. 

1.  W~^ELIVER  me  from  mine  enemies,  O   my 
_i_>^  God:  defeiul  me  ffom  tliem  that  rise  up 
against  me.     2.  Deliver  me  from  the  workers  of 
iniqnity,  and  save  me  from  bloody  men.     3.  For, 
lo,  they  lie  in  wait  for  my  soul  :  the  mighty  are 
gathered  against  me;    not  for  my  transgression, 
nor /or  my  sin,  O  Lord.     4.  They  run  and  pre- 
pare themselves  without  m^  fault:  awake  to  help 
me,   and    behold.      5.  Thou   therefore,   O  Lord 
God   of  hosts,  the  God  of  Israel,  awake  to  visit 
all  the  heathen:  be  not  merciful  to  any  wicked 
transgressors.  Selah.     G.  They  retnrn  at  evening: 
they  make  a  noise  like  a  dog,  and  go  round  about 
the  city.     7.  Behold,   they  belch  out  with  their 


PSALMS,  LIX. 


Petitions. 


mouth  :  swords  are  in  their  lips ;  for  who,  say  they, 
doth  hear? 

The  title  of  this  psalm  acquaints  us  particularly  with  the 
occasion  on  which  it  was  peniu'ii;  it  was  wiuii  Saul  sent  a  party 
of  his  guards  to  beset  David's  house  in  the  ni^lit,  that  lliey  might 
seize  him  and  kill  him;  we  have  the  story,  1  .Saiii.lt).  11.  It  was 
\iheii  his  Imslilities  against  David  were  newly  begun,  and  he  had 
but  just  before  narrowly  escaped  Sauls  javelin.  These  first 
eruptions  of  Saul's  malice  could  not  but  put  David  into  disorder, 
and  be  both  grievous  and  terrifying,  and  yet  he  ke))t  up  his 
communion  with  God,  and  such  a  composure  of  mind,  so  that  he 
was  never  out  of  frame  for  prayer  and  praises;  happy  they  whose 
intercourse  with  heaven  is  not  intercepted  or  broken  in  upon  by 
Iheir  cares,  or  griefs,  or  fears,  or  anv  of  the  hurries  (whether 
outward  or  inward)  of  an  afflicted  state. 

la  these  verses, 

I.  David  pravs  to  be  delivered  out  of  the  hands  of  his  enemies, 
and  that  their  cruel  designs  against  him  might  be  defeated;  (ii.l,2.) 
"  Dciicer  mc/rum  iiiiue  cnetnies,  O  my  God;  thou  art  God,  and 
canst  deliver  me;  my  God,  under  whose  protection  I  have  put 
myself,  and  thou  hast  promised  me  to  be  a  God  all-sufficient,  and 
therefore,  in  honour  and  faithfulness,  ihou  wilt  deliver  me.  Set 
me  on  high  out  of  the  reach  of  the  power  and  malice  of  them  that 
rise  uj)  against  me,  and  above  the  fear  of  it.  Let  me  be  safe,  and 
see  myself  so,  safe  and  easy,  safe  and  satisfied.  Oh  deliver  me, 
and  save  me!  "  He  cries  out  as  one  ready  to  perish,  and  that  had 
liis  eye  to  God  only  for  salvation  and  deliverance.  He  prays, 
(i'.4.)  "  Airake  to  help  me,  take  cognizance  of  my  case,  behold 
that  with  an  eye  of  pity,  and  exert  thy  power  for  my  relief." 
Thus  the  disciples,  in  the  storm,  awoke  Christ,  saying.  Master, 
save  vs,  ite  perish.  And  thus  earnestly  should  we  pray  daily,  to 
be  defended  and  delivered  from  our  spiritual  enemies,  the  tem])- 
tations  of  Satan,  and  the  corruptions  of  our  own  hearts,  which  war 
against  our  spiritual  life. 

n.  He  pleads  for  deliverance.  Our  God  gives  us  leave,  not 
only  to  pray,  but  to  plead  with  him,  to  order  our  cause  before 
him,  and  to  fill  our  mouth  with  arguments;  not  to  move  him,  but 
to  move  ourselves ;  David  does  so  here. 

1.  He  pleads  the  bad  character  to  his  enemies;  they  are 
tcorkcrs  of  iniquity,  and  therefore  not  only  his  enemies,  but  God's 
enemies;  they  are  bloody  men,  and  therefore  not  only  his  enemies, 
but  enemies  to  all  mankind;  "Lord,  let  not  the  workers  of 
iniquity  prevail  against  one  that  is  a  worker  of  righteousness;  nor 
bloody  men  against  a  merciful  man." 

2.  He  pleads  their  malice  against  him,  and  the  imminent 
danger  he  was  in  from  them;  (('.3.)  "  Their  spite  is  great,  they 
aim  at  my  soul,  my  life,  my  better  part;  they  are  subtle  and  very 
politic,  they  lie  in  wait,  taking  an  opportunity  to  do  me  a  mischief; 
they  are  all  mighty,  men  of  honour,  and  estates,  and  interest  in 
court  and  country;  they  are  in  a  confederacy,  they  are  united 
by  league,  and  actually  gathered  together  against  me ;  combined 
both  in  consultation  and  action.  They  are  very  ingenious  in 
their  contrivances,  and  very  industrious  in  the  prosecution  of 
them;  (i'. 4.)  They  run  and  prepare  themselves,  \^ilh  the  utmost 
speed  and  fury,  to  do  nie  a  mischief."  He  takes  particular  notice 
of  the  brutish  carriage  of  the  messengers  that  Saul  sent  to  take 
him  ;  (v.  6.)  "  They  return  at  evening  from  the  posts  assigned 
them  in  the  day,  to  apply  themselves  to  their  works  of  darkness, 
(their  night -work,  which  may  well  be  th'eir  day-shame,)  and  then 
they  make  a  noise  like  a  hound  in  pursuit  of  the  hare."  Thus 
did  David's  enemies,  when  they  came  to  fake  him,  raise  an 
out-cry  against  him  as  a  rebel,  a  traitor,  a  man  not  fit  to  live; 
with  this  clamour  they  went  round  about  the  city,  to  bring  a  bad 
reputation  upon  David,  if  possible,  to  set  the  mob  against  him, 
at  least,  to  prevent  their  being  incensed  against  them,  which 
otherwise  they  had  reason  to  fear  they  would  be,  so  much  was 
David  their  darling.  Thus  the  persecutors  of  our  Lord  Jesus,  who 
are  compared  to  dogs,  (22. 16.)  ran  him  down  with  noise,  for  else 
they  could  not  have  taken  him,  at  least,  not  on  the  feast-day,  for 


there  would  have  been  an  uproar  among  the  people.  They  belcb 
out  with  their  mouth  the  malice  that  boils  in  their  hearts,  v.  7. 
Suords  are  in  their  lips ;  reproaches  that  wound  my  heart  with 
grief,  (42. 10.)  and  slanders  (hat  slab  my  reputation.  They  were 
continually  suggesting  that  which  drew,  and  whet,  Sauls  sword 
against  him,  and  the  fault  is  laid  upon  the  false  accusers.  The 
sword,  perhaps,  had  not  been  in  Saul's  hand,  if  it  had  not  been 
first  in  their  lips. 

3.  He  j)leads  his  own  innocency,  not  as  to  God,  he  was  never 
backward  to  own  himself  guilty  before  him,  but  as  to  his  perse- 
cutors; what  they  charged  him  with  was  utterly  false,  nor  had 
he  ever  said  or  done  any  thing  to  <leserve  such  treatment  from 
them;  (v. 3.)  "  Not  for  my  transgression,  nor  for  my  sin,  O  Lord, 
thou  kliowest,  whoknowest  all  things."  And  again,  {v. 4.) without 
my  fault.  Note,  (1.)  The  innocency  of  the  godly  will  not  secure 
them  from  the  malignity  of  the  wicked.  Those  that  are  harmless, 
like  doves,  yet,  for  Christ's  sake,  are  hated  of  all  men,  as  if 
they  were  noxious  like  serpents,  and  oinoxious  accordingly. 
(2.)niough  our  innocency  will  not  secure  us  from  troubles,  yet 
it  will  greatly  support  and  comfort  us  under  our  troubles.  The 
testimony  of  our  conscielice  for  us,  that  we  have  behaved  ourselves 
well  towar<l  those  that  behave  themselves  ill  toward  us,  will  be 
very  much  cur  rejoicing  in  the  day  of  evil.  (3.)  If  we  are* 
conscious  to  ourselves  of  our  innocency,  we  may  with  humble 
confidence  appeal  to  God,  and  beg  of  him  to  plead  our  injuretl 
cause,  which  he  will  do  in  due  time. 

4.  He  pleads  that  his  enemies  were  profane  and  atheistical, 
and  bolstered  themselves  up  in  their  enmity  to  David,  with  the 
contempt  of  God  ;  For  who  (say  they)  doth  hear?  v.T.  Not  God 
himself,  10. 11. — 04.7.  Note,  It  is  strange,  if  those  regard  not 
what  they  say,  who  have  made  themselves  believe  that  God 
regards  not  what  they  say. 

III.  He  refers  himself  and  his  cause  to  the  just  judgment  of 
God,  v. 6.  "The  Lord,  the  Judge,  be  Judge  between  me  and 
my  persecutors!"  In  this  ajjpcal  to  God,  he  has  an  eye  to  him 
as  the  Lord  of  hosts,  that  has  power  to  execute  judgment,  having 
all  creatures,  even  hosts  of  angels,  at  his  command;  he  views 
him  also  as  the  God  of  Israel,  to  whom  he  was,  in  a  peculiar 
manner.  King  and  Judge,  not  doubting  that  he  would  appear  on 
the  behalf  of  those  that  were  upright,  that  were  Israelites  indeed. 
When  Saul's  hosts  persecuted  him,  he  had  recourse  to  God  as  the 
Lord  of  all  hosts;  when  those  maligned  him,  whose  spirit  were 
strangers  to  the  commonwealth  of  Israel,  he  had  recourse  to  God 
as  the  God  of  Israel.  He  desires,  that  is,  he  is  very  sure,  that 
God  will  awake  to  visit  all  the  nations,  will  make  an  early  and 
exact  inquiry  into  the  controversies  and  quarrels  that  are  among 
the  children  of  men  ;  there  will  be  a  day  of  visitation,  (Isa.10.3.) 
and  to  that  day  David  refers  himself,  with  this  solemn  appeal. 
Be  not  merciful  to  any  wic/ted  trangressors;  Sclah;  Mark  that. 
1.  If  David  had  been  conscious  to  himself  that  he  was  a  wicked 
transgressor,  he  would  not  have  expected  to  find  mercy;  but  as 
to  his  enemies,  he  could  say  he  was  no  transgressor  at  all ;  (!;.3,4.) 
"  Not  for  my  transgression,  and  therefore  thou  wilt  appear  for 
me."  As  to  God,  he  could  say  he  was  no  wicked  transgressor; 
for,  though  he  had  transgressed,  he  was  a  penitent  transgressor, 
and  did  not  olistinalely  persist  in  what  he  had  done  amiss.  2.  He 
knew  his  enemies  were  wicked  transgressors,  wilful,  malicious, 
and  hardened,  in  their  transgressions,  both  against  God  and  man, 
and  therefore  he  sues  for  justice  against  them;  judgment  without 
mercy.  Let  not  those  expect  to  find  mercy,  who  never  shewed 
mercy,  for  such  are  wicked  transgressors. 

8.  But  thou,  OLoRD,  shall  laugh  at  them ;  thou 
shall  have  all  the  heathen  in  derision.  0.  Because 
o/"  his  stren2,th  will  I  wnit  upon  thee:  for  God 
IS  my  defence.  10.  The  God  of  my  mercy  shall 
prevent  me:  God  shall  let  me  see  my  desire  upon 
mine  enemies.  1 1 .  Slay  them  not,  le.st  my  people 
forget:    scatter  them  by  thy  power;    and   brin§r 


PSALMS,  LIX. 


Confidence  in  God. 


them  down,  O  Lord  our  shield.  12.  Foi-  the  sin 
of  their  mouth  and  the  words  of  their  lips  let  them 
even  be  taken  in  their  pride:  and  for  cursing  and 
lying  which  they  speak.  13.  Consume  them  in 
Mrath,  consume  tliem,  that  they  may  not  be:  and 
let  tljem  know  that  God  riileth  in  Jacob  unto  the 
ends  of  the  earth.  Selah.  14.  And  at  evening  let 
them  return;  and  let  tliem  make  a  noise  like  a 
dog,  and  go  round  about  the  city.  15.  Let  them 
wander  up  and  down  for  meat,  and  grudge  if  they 
be  not  satisfied.  16.  But  I  will  sing  of  thy  power; 
yea,  I  will  sing  aloud  of  thy  mercy  in  the  morning: 
for  thou  hast  been  my  defence  and  refuge  in  the 
day  of  my  trouble.  17.  Unto  thee,  O  my  strength, 
will  I  sing:  for  God  is  my  defence,  a7id  the  God 
of  my  mercy. 

David  here  encourages  himself,  in  reference  to  the  threatening 
'power  of  his  enemies,  with  a  pious  resolution  to  wait  upon  God, 
and  a  believing  expectation  that  he  should  yet  praise  him. 

I.  He  resolves  to  wait  upon  God;  (p. 9.)  "  Because  of  his 
ttrength,"  (either  the  strength  of  his  enemies,  the  fear  of  which 
drove  him  to  God,  or  because  of  God's  strength,  the  hope  of  which 
drew  him  to  God,)  "wilt  I  wait  upon  thee,  with  a  believing 
dependence  upon  thee,  and  confidence  in  thee."  It  is  our  wisdom 
and  duty,  in  times  of  danger  and  difficulty,  to  ^^ail  upon  God  ; 
for  he  is  our  Defence,  our  High-Place,  in  whom  we  shall  be  safe. 
He  hopes, 

1.  That  God  will  be  to  him  a  God  of  mrrcy;  (r.lO.)  "  The 
God  of  mi/  mercy  shall  prevent  me  with  the  blessings  of  his  good- 
ness, and  the  gifts  of  his  mercy ;  j)revent  my  fears,  prevent  mv 
prayers,  and  be  better  to  me  than  my  own  expectations."  It  is 
very  comfortable  to  us,  in  prayer,  to  eye  God,  not  only  as  the 
God  of  mercy,  but  as  the  God  of  our  mercy,  the  Author  of  all 
good  in  us,  and  the  Giver  of  all  good  to  us.  Whatever  mercy 
there  is  in  God,  it  is  laifl  up  for  us,  and  is  ready  to  be  laid  out 
upon  us.  Justlv  does  the  psalmist  call  God's  mercy  his  mercy, 
for  all  the  blessings  of  the  new  covenant  are  called  the  sure  mercies 
of  David;  (Isa.  .55.  3.)  and  they  are  sine  to  all  the  seed. 

2.  That  he  will  be  to  his  persecutors  a  God  of  vengeance.  His 
expectation  of  this  he  ex])resses  partly  by  way  of  prediction,  and 
partly  bv  way  of  petition,  which  come  all  to  one;  for  his  prayer 
that  it  might  be  so,  amounts  to  a  prophecy  that  it  shall  be  so. 
Here  art  several  things  which  he  foretells  concerning  his  enemies, 
or  observers,  that  sought  occasions  against  him,  and  opportiinitv 
to  do  him  a  mischief;  in  all  which  he  shouhl  see  his  desire,  not 
a  passionate  or  revengeful  desire,  but  a  believing  desire,  upon 
them,  v.\0. 

(1.)  He  foresees  that  God  would  expose  them  to  scorn,  as  they 
had  indeed  made  themselves  ridiculous;  (u.S.)  "They  thinls 
God  does  not  hear  them,  docs  not  heed  them;  but  thou,  O  Lord, 
thalt  lavf/h  at  them  for  their  folly,  to  think  that  he  who  planted 
the  ear,  shall  not  hear,  and  thou  shall  have  not  them  oidv,  but 
all  other  such  heathenish  people  that  live  without  God  in  the 
world,  in  derision."  Note,  Atheists  and  persecutors  are  worthy 
to  be  laughed  at,  and  had  in  derision.  See  Ps.2.  Prov.1.26. 
Va..37.22. 

(2.)  That  God  would  make  them  standing  monuments  of  his 
justice;  (u.ll.)  Slay  them  noi ;  let  them  not  be  killed  outright, 
lest  my  people  forr/et.  If  the  execution  be  soon  done,  the  im- 
pressions of  it  will  not  be  deep,  and  therefore  will  not  be  durable, 
but  will  quickly  wear  off;  swift  destructions  startle  men  for  the 
present,  but  they  are  soon  forgotten;  for  which  reason  he  pravs 
that  this  niight  be  gradual,  "  Scatter  them  by  thy  power,  an<i  let 
them  carry  about  with  them,  in  their  wanderings,  such  tokens 
of  God's  displeasure  as  may  spread  the  notice  of  their  punishment 
to  all  parts  of  the  country."     Thus  Cain  himself,  though  a  mur- 


derer, was  not  slain,  lest  the  vengeance  should  be  forgotten,  but 
was  sentenced  to  be  a  fiiyith-c  and  a  vagabond.  Note,  When 
we  think  God's  jntlgnienis  come  slowly  upon  sinners,  we  must 
conclude  that  God  has  wise  and  holy  ends  in  the  gradual  pro- 
ceedings of  his  wrath.  "  So  scatter  them,  as  that  they  may  never 
again  unite  to  do  mischief,  bring  them  down,  O  Lord,  our  Shield.'' 
If  God  has  undertaken  the  protection  of  his  people  as  their 
Shield,  he  will,  doubtless,  humble  and  abase  all  those  that  fight 
against  them. 

(3.)  That  they  might  be  dealt  with  accordhig  to  their  deserts; 
(v.  12.)  For  the  sin  of  their  mouth,  even  for  the  words  of  their 
lips;  (for  every  word  they  speak  has  sin  in  it,)  let  them  for  this 
be  taken  in  their  pride,  even  for  their  cursing  others,  and  them- 
selves, (a  sin  Saul  was  subject  to,  1  Sam.  14. 28, 44.)  and  lying. 
Note,  [1.]  There  is  a  great  deal  of  malignity  in  tongue-sins, 
more  than  is  commonly  thought  of.  [2.]  Cursing,  and  lying, 
and  speaking  proudly,  are  some  of  the  worst  of  the  sins  of  the 
tongue ;  and  that  man  is  truly  miserable  whom  God  deals  with 
according  to  the  deserts  of  these,  making  his  own  tongue  to  fall 
on  him. 

(4.)  That  God  would  glorify  himself,  as  Israel's  God  and 
King,  in  their  destruction;  (d.IS.)  "Consume  them  in  iirath, 
consume  them;  follow  them  with  one  judgment  after  another, 
till  they  be  utterly  ruined,  let  them  be  sensibly,  but  gradually, 
wasted,  that  they  themselves,  while  they  are  in  the  consuming, 
may  know,  and  that  the  standers-by  may  likewise  draw  this 
inference  from  it.  That  God  ruleth  in  Jacob  unto  the  ends  of  the 
earth."  Saul  and  his  party  think  to  rule  and  carry  all  before 
tliem,  but  they  shall  be  made  to  know  that  there  is  a  Higher 
than  they,  that  there  is  one  who  does  and  will  over-rule  them. 
The  design  of  God's  judgments  is  to  convince  men  that  the 
Lord  reigns,  that  he  fulfils  his  own  counsels,  gives  law  to  all  the 
creatures,  and  disposes  all  things  to  his  own  glory,  so  that  the 
greatest  of  men  are  under  his  check,  and  he  makes  what  use  he 
pleases  of  them.  He  rules  in  Jacob,  for  there  he  keeps  his 
court,  there  he  is  known,  and  his  name  is  great;  but  he  rules  to 
the  end  of  the  earth,  for  all  nations  are  within  the  territories  of 
his  kingdom.  He  rules  to  the  ends  of  the  earth,  even  over  those 
that  know  him  not,  but  he  rules/or  Jacob ;  so  it  may  be  read  ;  he 
has  an  eye  to  the  good  of  his  church  in  the  government  of  the 
world;  the  administrations  of  that  government,  even  to  the  ends 
of  the  earth,  are  for  Jacob  his  servant's  sake,  and  for  Israel's  his 
elect,  Isa. 45. 4. 

(5.)  That  he  would  make  their  sin  their  punishment;  (u.l4.) 
compare   v.G.      Their   sin   was,  hunting  for   David,    to   make  a 
prey  of  him;   their   punishment   should    be,   that  they  should  be 
reduced   to   such  extreme  poverty,  that    they  should    hunt  about 
for  meat  to  satisfy  their  hunger,  and   should   miss  of   it,   as   they 
missed  of  David.     Thus  they  should  be,  not  cut  off  at  once,  but 
scattered,  (I'.ll.)  and  gradually  consumed;  (v.^o.)  they  that  die 
by  famine    die    by   inches,    and    feel   themselves  die,    Lam. 4. 9. 
He  foretells,  that   they  should  be  forced  to  beg  their  bread  from 
door  to  door.     [1.]  That   they   should  do  it  with   the  greatest 
regret    and    reluctancy  imaginable;     to    beg   they  are  ashamed, 
(which  makes  it  the  greater  punishment  to  them,)  and  therefore 
they  do  it  at  evening,  when  it  begins  to   be  dark,   that  they  may 
not    be   seen ;     at   the  time    when    other    beasts    of    prey  creep 
forth,  104.  20.     [  2.]  That  yet  they  should  be  very  clamorous  and 
loud  in  their  complaints,   which  would   proceed  from  a  great  in- 
dignation at  their  condition,  which  they  cannot  in  the  least  degree 
reconcile   themselves   to ;     They  shall  ?nake  a  noise  like  a  dog. 
When  they  were  in  quest  of   David,  they  made  a  noise  like  an 
angry  dog  snarling  and  barking;  now,  when  they  are  in  quest  of 
meat,  they  shall  make  a  noise  like  an    hungry  dog  howling  and 
wailing.     Those  that  repent  of  their  sins,  mourn,  when  in  trouble, 
like   doves;    those   whose   hearts   are    hardened,   make   a   noise, 
when    in    trouble,   like  dogs,   like  a  wild  bull  in  a  net,  full  oj 
the  fin/  of  the  Lord.     See  Hos.  7. 14.     Thry  have  not  cried  unto 
me  with  their  heart,  when  they  howled  on   their  beds  for  com 
and  wine.      [3.]  That  they  should  'meet  with    little    relief,  but 
the   hearts  of    people   should    be   very  much  hardened  towarrf 


PSALMS,  LIX,  LX 


lliem  ;  so  tiiat  tlicv  should  go  round  al/ovt  the  city,  and  uamhr 
v/>  and  down  for  meat,  (v.  15.)  ami  sIkjuM  gel  iiolliiiig  bill  l)v 
(imt  of  iinpoitiinitv,  according  to  our  marginal  reading,  Jf  they 
t,c  not  satiijlnl,  they  vill  tuny  all  nir/ht;  so  that  what  |i{'0])l(!  do 
pive  them,  is  not  villi  good-\sili,  hut  onlv  to  be  rid  of  liicm,  lest 
liv  their  continual  coming  lliev  weary  tiieni.  [4.]  That  they 
sliouid  he  insatiable,  wluLii  is  the  greatest  misery  of  all  in  a  poor 
condition;  They  arc  yrcrdy  doij.i  lehich  can  never  hare  enoiiyh, 
(isa.  56.  H.)  and  they  firudye  if  thiy  he  not  satisfied.  A  contented 
man,  if  he  has  not  what  he  would  have,  vet  does  not  grudge, 
does  not  quarrel  with  Providence,  nor  fret  within  himself;  but 
Iho.se  whose  God  is  their  belly,  if  that  he  not  filled,  and  its 
appetites  gratified,  fall  out  both  with  God  and  themselves.  It  is 
not  poverty,  hut  discontent,  that  makes  a  man  unha]>py. 

II.  He  cx]iects  to  praise  God;  that  God's  providence  would 
find  him  matter  for  praise,  and  that  God's  grace  would  work  in 
Villi  a  heart  for  praise,  i'.  16,  17.     Observe, 

1.  What  he  would  praise  God  for.  (1.)  He  would  praise  his 
power  and  his  mercy,  both  should  be  the  subject  matter  of  his 
song.  Power,  without  mercy,  is  to  be  dreaded  ;  mercy,  without 
power,  is  not  what  a  man  can  expect  much  benefit  from;  but 
God's  power,  by  which  he  is  able  to  help  us,  and  liis  mercy,  by 
which  he  is  inclined  to  help  us,  will  justly  be  the  everlasting 
praise  of  all  the  saints.  (2.)  He  would  praise  him,  because  he 
liad,  many  a  time,  and  all  along,  found  him  his  Defence,  and  his 
Refuge,  in  the  day  of  trouble.  God  brings  his  people  into  trouble, 
that  tliey  may  experience  his  power  and  mercy  in  protecting  and 
sheltering  them,  and  may  have  occasion  to  praise  him.  (3.)  He 
would  praise  him,  because  he  had  still  a  dependence  upon  him, 
and  a  confidence  in  him,  as  his  Strength  to  support  him  and  carry 
him  on  in  his  dutv,  his  Defence  to  keep  him  safe  from  evil,  and 
tlie  God  of  his  mercy  to  make  him  happy  and  easy.  He  that  is 
all  this  to  us,  is  certainly  worthy  of  our  best  affections,  praises, 
and  services. 

2.  How  he  would  praise  God.  (1.)  He  would  Si>i//.  As  that 
is  a  natural  expression  of  jov,  so  it  is  an  instituted  ordinance  for 
the  exerting  and  exciting  of  holy  joy  and  thankfulness.  (2.)  He 
would  sing  aloud,  as  one  much  affected  with  the  glory  of  God, 
that  was  not  ashamed  to  own  it,  and  that  desired  to  affect  others 
with  it.  He  will  sing  of  God's  power,  but  he  will  sing  aloud  of  his 
mercy;  the  consideration  of  that  raises  his  affections  more  than 
any  thine;  else.  (3.)  He  would  sing  aloud  in  the  morning,  when 
his  spirits  were  most  fresh  and  lively:  God's  compassions  are  new 
everv  morning,  and  therefore  it  is  fit  to  begin  the  day  with  his 
praises.  (4.)  He  wouhl  sing  vnto  God,  (i'.17.)  to  his  honour  and 
glory,  and  with  him  in  his  eye.  As  we  must  direct  our  prayers  to 
God,  so  to  him  we  must  direct  our  praises,  and  must  look  U]), 
making  melody  to  the  Lord. 

PSALM  LX. 

J/tcrmany  paalnis  which  Dnvid  penned  in  a  day  of  distress,  this  comes,  uhich 

uas  calculated  fur  a  day  of  triumph  ;  it  was  penned  after  he  was  settled  in  the 

throne,  upon  occasion  of  an  illustrious  victory  which  God  blessed  his  forces  with 

over  the  Syrians  and  Edomites:  it  was  when  David  was  in  the  zenith  of  his 

prosperity,  and  the  affairs  of  his  kinecdom  seem  to  have  been  in  a  better  posture 

than  ever  they  irere  either  before  or  after.  See  2  Sam. 8. 3, 13.   1  Cliion.  18.3,1 2. 

David,  in   prosperity,  was  as  devout  as  David  in  adversity.     Jn  this  psalm, 

I.  He  reflects  upon  the  bad  state  of  the  public  interests,  for  many  years,  in 

tchich  God  had  been  contending  leith  them,  v.  1.  .3.     //.  He  talces  notice  of 

the   happy   turn  lately  given  to  their  affairs,  v.  4.     ///.  He  prays  for  the 

deliverance  of  God's  Israel  from  their  enetnies,  e.5.     IV.  He  triumphs  in  hope 

of  their  rictories  over  their  enemies,  and  begs  of  God  to  carry  them  on  and 

complete  litem,  v.  6.  .1-2.     In  singing  this  psalm,  we  may  have  an  eye  both  to 

the  acts  of  the  church,  and  to  the  state  of  our  own  souls,  both  tchich  have 

their  struggles. 

To  the  chief  musician  upon  Shushan-eduth,  Michtam  of  David, 

to   teach ;    when    he    strove    w  ith    Aram-naharaini,    and    with 

Aram-zobah,  when  Joab  returned,  and   smote  of   Edom  hi  the 

valley  of  salt  twelve  tliousand. 

GOD,  thou  hast  cast  us  off,  thou  hast 
scattered  us,  thou  hast  been  displeased; 
O  turn  thyself  to  us  ai^ain.     2.  Tliou  liast  made 


Complaints 

the  earth  to  tremble;  thou  hast  broken  it:  heal 
the  breaches  thereof;  for  it  shakelh.  3.  Thou  hast 
shev/ed  thy  people  hard  things :  thou  hast  made 
us  to  dritik  the  wine  of  astonishment.  4.  Thou 
hast  given  a  banner  to  them  that  fear  thee,  that  it 
may  be  displayed  because  of  the  truth,  Selah. 
5.  That  thy  beloved  may  be  delivered;  save  with 
thy  right  hand,  and  hear  me. 

The  title  gives  us  an  account,  1.  Of  the  general  design  of  the 
psalm;  it  is  Michtam — David's  jewel,  and  it  is  to  (each.  The 
Levites  must  teach  it  the  people,  and  by  it  teach  them  both  ta 
trust  in  Ciod,  and  to  triumph  in  him;  we  must  in  it  teach 
ourselves  and  one  another.  In  a  day  of  public  rejoicing,  we  have 
need  to  be  taught  to  direct  our  joy  to  God,  and  to  terminate  it  in 
him,  to  give  none  of  that  praise  to  the  instruments  of  our  deliverance 
which  is  due  to  him  only,  and  to  encourage  our  hopes  with  our 
joys.  2.  Of  the  particular  occasion  of  it:  It  was  at  a  lime, 
(1.)  When  he  was  at  war  with  the  Syrians,  and  still  had  a  conflict 
with  them,  both  those  of  INIesopotamia,  and  those  of  Zobah. 
(2.)  When  he  had  gained  a  great  victory  over  the  Edomites,  by  his 
forces  under  the  command  of  Joab,  who  had  left  12,000  of  the 
enemy  dead  upon  the  spot.  David  has  an  eye  to  both  these  con- 
cerns, in  this  psalm:  he  is  in  care  about  his  strife  with  the 
Assyrians,  and,  in  reference  to  that,  he  prays;  he  is  rejoicing  in 
his  success  against  the  Edomites,  and,  in  reference  to  that,  he 
triumphs  with  a  holy  confidence  in  God,  that  he  would  complete 
the  victory.  We  have  our  cares,  at  the  same  time  that  we  have 
our  joys,  and  they  may  serve  for  a  balance  to  each  other,  that 
neither  may  exceed.  They  may  likewise  furnish  us  with  matter 
both  for  prayer  and  praise,  for  both  must  be  laid  before  God  with 
suitable  affections  and  devotions.  If  one  point  be  gained,  yet  in 
another  we  are  still  striving :  the  Edomites  are  vanquished,  but 
the  Syrians  are  not ;  therefore  let  not  him  that  girds  on  the 
harness,  boast  as  ij  he  had  pvt  it  off. 

In  these  verses,  which  begin  the  psalm,  we  have, 

I.  A  melancholy  memorial  of  the  many  disgraces  and  disappoint- 
ments which  God  had,  for  some  years  past,  put  the  people  under. 
During  the  reign  of  Saul,  especially  in  the  latter  end  of  it,  and 
(luring  David's  struggle  with  the  house  of  Saul,  while  he  reigned 
o\er  Judali  only,  the  affairs  of  the  kingdom  were  much  perjilexed, 
and  the  neiglibouring  nations  were  vexatious  to  them.  1.  He  com- 
plains of  hard  thingswhich  they  had  seen,  which  they  had  suffered, 
(['.  3.)  while  the  Philistines  and  other  ill-disposed  neighbours  took 
all  advantages  against  them.  God  sometimes  shews  even  his  own 
people  hard  things  in  this  world,  that  they  may  not  take  up  their 
rest  in  it,  hut  may  dwell  at  ease  in  him  only.  He  owns  Gods 
displeasure  to  be  the  cause  of  all  the  hardships  they  had  undergone ; 
"  Thou  hast  been  displeased  by  us,  displeased  against  us,  (I'.l.) 
and  in  thy  displeasure  hast  cast  us  off,  and  scattered  us,  hast  put 
us  out  of  thy  protection  ;  else  our  enemies  could  not  have  prevailed 
thus  against  us.  They  had  never  made  a  prey  of  us,  if  thou 
hadst  not  broken  the  staff  of  bands,  (Zech.11.14.)  by  which  we 
were  united,  and  so  scattered  us."  Whatever  our  trouble  is,  and 
whoever  are  the  instruments  of  it,  we  must  own  the  hand  of 
God,  his  righteous  hand,  in  it.  3.  He  laments  the  ill  effects  and 
consequences  of  the  miscarriages  of  the  late  years.  The  whole 
nation  was  in  a  c07ivulsion ;  Thou  hast  made  the  earth  to  tremble, 
or  the  land.  The  generality  of  the  people  had  dreadful  appre- 
hension of  the  issue  of  these  things;  the  good  people  themselves 
were  in  a  consternation ;  "  Thou  hast  made  «s  to  drink  the  wine 
of  astonishment :  we  were  like  men  intoxicated,  and  at  our  wit's 
en<l,  not  knowing  how  to  reconcile  these  dispensations  with  God  s 
promises  and  his  relation  to  his  people;  we  are  amazed,  can  do 
nothing,  nor  know  we  what  to  do." 

Now  this  is  mentioned  here,  to  teach,  that  is,  for  the  instruction 
of  the  people.  When  God  i:>  turning  his  hand  in  our  favours,  it  is 
good  to  remember  our  former  calamities.  (1.)  That  we  may  retain 
the  good  impressions  ihev  made  upon  us,  and  may  have  them 


PSALMS,  LX. 


Confidence  in  God. 


revivet!.  Our  souls  must  still  have  the  affliction  and  the  misery  in 
remembrance,  that  they  may  be  humbled  toithin  vs.  Lam.  3. 19, 20. 
(2.)  That  God's  goodness  to  us,  in  relieving  and  raising  us  up, 
mav  be  more  magnified ;  for  it  is  as  life  from  the  dead,  so  strange, 
so  refreshing.  Our  calamities  serve  as  foils  to  our  joys.  ( 3.)  That 
we  mav  not  be  secure,  but  may  always  rejoice  with  trembling,  as 
those  that  know  not  how  soon  we  may  be  returned  into  the  furnace 
again,  which  we  were  lately  taken  out  of,  as  the  silver  is  when  it 
is  not  thoroughly  refined. 

II.  A  thankful  notice  of  the  encouragement  God  had  given  llicm 
to  hope,  that,  though  things  had  been  long  bad,  they  would  now 
begin  to  mend;  (i'.4.)  "  Tlioii  hast  (/iven  a  banner  to  them  that 
fear  thee,  (for,  as  bad  as  the  times  are,  there  is  a  remnant  among 
us  that  desire  to  fear  tliv  name,  for  whom  thou  hast  a  tender 
concern,)  that  it  vuii/  he  disphnjcd  bv  ihce,  because  of  the  truth 
of  thy  promise  wliich  thnu  wiit  perform,  and  to  be  displayed  by 
them,  in  defence  of  truth  and  equily," '15.4.  This  banner  Mas 
David's  a'overnment,  the  establishment  and  enlargement  of  it  over 
all  Israel;  the  pious  Israelites,  who  feared  God,  and  had  a  regard 
to  the  divine  designation  of  David  to  the  throne,  took  his 
elevation  as  a  token  for  good,  and  like  the  lifting  up  of  a  banner 
to  them.  1.  It  united  them,  as  soldiers  are  gathered  together  to 
their  colours;  they  that  were  scattered,  (u.l.)  divided  among 
themselves,  and  so,  weakened  and  exposed,  coalesced  in  him,  when 
he  was  fixed  upon  the  throne.  2.  It  animated  them,  and  put  life 
and  courage  into  them,  as  the  soldiers  are  heartened  by  the  sight 
of  their  banner.  Q.  It  struck  a  terror  upon  their  enemies ;  to  whom 
they  could  now  hang  out  a  flag  of  defiance.  Christ,  the  Son  of 
David,  is  given  for  an  J^nsiyn  of  the.  people,  (Isa.ll.lO.)  for  a 
Banner  to  those  that  fear  God  ;  in  him,  as  the  Centre  of  their  unity, 
they  are  gathered  togelher  in  one;  to  him  they  seek,  in  him  they 
glory  and  take  courage;  his  love  is  the  banner  over  them,  in  his 
name  and  strength  they  wage  war  with  the  powers  of  darkness,  and 
under  him  the  church  becomes  terrible  as  an  armv  with  banners. 

III.  An  humble  petition  for  seasonable  mercy. 

1.  That  God  would  be  reconciled  to  them,  though  he  had  been 
displeased  with  them.  In  his  (lis|)leasure  their  calamities  began, 
and  therefore  in  his  favour  their  prosperity  must  begin;  O  turn 
thyself  to  vs  again;  (v.  1.)  smile  upon  us,  and  take  part  with  us; 
be  at  peace  with  us,  and  in  that  peace  we  shall  have  peace. 
Tranquilhis  Deus,  tranijuiUat  omnia — A  God  at  peace  with  us, 
tpreads  peace  over  all  the  scene. 

2.  That  they  might  he  reconciled  to  one  another,  though  they 
had  been  broken  and  wretchedly  divided  among  themselves; 
"Heal  the  breaches  of  our  land,  (v. 2.)  not  only  the  breaches 
made  upon  us  by  our  enemies,  but  the  breaches  made  among 
ourselves  by  our  unhapjiy  divi>ions."  Those  are  breaches  which 
the  folly  and  corruption  of  man  makes,  and  which  nothing  but 
the  wisdom  and  grace  of  Cod  can  make  up  and  repair,  by  )iouring 
out  a  spirit  of  love  and  peace,  by  which  only  a  shaken  shattered 
kingdom  is  set  to  rights,  and  saved  from  ruin. 

3.  That  thus  they  i;iis;ht  be  preserved  out  of  the  hands  of  their 
enemies;  (v. 5.)  "That  thij  beloved  may  he  delivered,  and  not 
made  a  prey  of,  save  uith  thy  right  hand,  with  thine  own  power, 
and  by  such  instruments  as  thou  art  pleased  to  make  the  men  of 
thy  right  hand,  and  hear  me."  They  that  fear  God  are  his 
beloved;  they  are  dear  to  him  as  the  apple  of  his  eye;  they  are 
often  in  distress,  but  they  shall  be  delivered;  God's  own  right 
hand  shall  save  them,  for  they  that  have  his  heart  have  his  hand; 
Save  them,  and  hear  me.  Note,  God's  praying  people  may  take 
the  general  deliveraTices  of  the  church,  as  answers  to  their  pravers 
in  particular.  If  we  improve  what  interest  we  have  at  the  throne 
of  grace  for  blessings  f„r  the  public,  and  those  blessings  be 
bestowed,  beside  the  share  we  have  with  others  in  the  benefit  of 
thiJm,  we  may  each  of  us  say,  with  peecliar  satisfaction,  "God 
has  therein  heard  me,  and  answered  me." 

6  God  hath  spoken  in  his  holiness;  I  will 
rejoice,  I  will  divide  Shechem,  and  mete  out 
the  valley  of  Succoth.      7.  Gilead   is  mine,  and 


Manasseh  «mine;  Ephraiin  also  u  the  strength 
of  mine  head;  Judah  is  my  lawgiver;  8.  Moab  is 
tny  washpot;  over  Edom  will  1  cast  out  my  shoe: 
Philistia,  triumph  thou  because  of  me.  9.  Who 
will  bring  me  into  the  strong  city?  who  will  lead 
me  into  Edom?  10.  Wilt  not  thou,  O  God,  ta/iic/i 
hadst  cast  us  off?  And  thou,  O  God,  which  didst 
not  go  out  with  our  armies  ?  II .  Give  us  help  from 
trouble :  for  vain  is  the  help  of  man.  12.  Through 
God  we  shall  do  valiantly :  for  he  it  is  that  shall 
tread  down  our  enemies. 

David  is  here  rejoicing  in  hope,  and  praying  in  hope ;  such  are 
the  triumphs  of  the  saints,  not  so  much  upon  the  account  of  what 
they  have  in  possession,  as  of  what  they  have  in  prospect;  {v.G.) 
"  God  has  spoken  in  his  holiness;  he  has  given  me  his  word  of 
promise,  has  stcorn  by  his  holiyiess,  and  he  will  not  liennto  David; 
(89.35.)  therefore  I  will  rejoice,  and  please  myself  with  the  hopes 
of  the  performance  of  the  promise,  which  was  intended  for  more 
than  a  pleasing  promise."  Note,  God's  word  of  promise,  being  a 
firm  foundation  of  hope,  is  a  full  fountain  of  joy  to  all  believers. 

I.  David  here  rejoices;  and  it  is  in  prospect  of  two  things; 

1,  The  perfecting  of  this  revolution  in  his  own  kingdom.  God 
having  spoken  in  his  holiness  that  David  shall  be  king,  he  doubts 
not  but  the  kingdom  is  all  his  own,  as  sure  as  if  it  were  already  in 
his  hand  ;  fwill  divide  Shechem,  a  pleasant  city  in  mount  Ephraim, 
a7id  mete  ovt  the  valley  of  Succoth,  as  my  own  ;  {v.  7.)  Gilead  is 
mine,  and  Manasseh  is  mine,  and  both  entirely  reduced.  Ephraim 
would  furnish  him  with  soldiers  for  his  life-guards  and  his 
standing  forces,  Judah  would  furnish  him  with  able  judges  for  his 
courts  of  justice;  and  thus  Ephraim  would  be  the  strength  of  his 
head,  and  Judah  his  lawgiver.  Thus  may  an  active  believer 
triumph  in  the  promises,  and  take  the  comfort  of  all  the  good 
contained  in  them;  for  they  are  all  yea  and  amen  in  Christ; 
"  God  has  spoken  in  his  holiness,  and  then  pardon  is  mine,  [teace 
mine,  grace  mine,  Christ  mine,  heaven  mine,  God  himself  mine;" 
All  is  yours,  for  you  are  Christ's,  1  Cor.  3, 22, 23. 

2.  The  conquering  of  the  neighbouring  nations,  which  had  been 
vexatious  to  Israel,  were  still  dangerous,  and  opposed  the  throne 
of  David,  t). 8.  Moab  shall  be  enslaved,  and  ]iut  to  the  meanest 
di-udgerv  ;  7%e  Moabites  became  David's  servajits,  2  Sam.  8. 2. 
Edom  shall  be  taken  possession  of,  as  David's  own,  which  was 
signified  by  drawing  off  his  shoe  over  it,  Ruth,  4.7.  As  for  the 
Philistines,  let  them,  if  they  dare,  triumph  over  him  as  they  had 
done;  he  will  soon  force  them  to  change  their  note:  rather  let 
those  that  know  their  own  interest,  triumph  because  of  him;  for  it 
would  be  tlie  greatest  kindness  imaginable  to  them,  to  be  brought 
into  subjection  to  David,  and  communion  with  Israel. 

But  the  war  is  not  vet  brought  to  an  end  ;  there  is  a  strong  city, 
Rabbah  (perhaps)  of  the  children  of  Amnion,  which  yet  holds  out; 
Edom  is  not  yet  subdued.  Now,  (1.)  David  is  here  iufpiirtng  for 
help  to  carry  on  the  war;  "  Who  will  bring  me  into  the  strong 
city?  What  allies,  auxiliaries,  can  I  depend  upon,  to  make  me 
master  of  the  enemies'  country,  and  their  strong  holds  ?"  They 
that  have  begun  a  good  work,  cannot  but  desire  to  make  a  thorough 
work  of  it,  and  to  bring  it  to  perfection.  (2.)  He  is  expecting  it 
from  God  only  ;  "  Wilt  not  thou,  O  God?  For  thou  hast  spoken  in 
thine  holiness;  and  wilt  not  thou  be  as  good  aslhyword?"  He  takes 
notice  of  the  frowns  of  Providence  they  had  been  under.  Thou 
hadsf,  in  appearance,  cast  vs  off,  thou  didst  not  go  forth  with  our 
arynies  ;  when  they  were  defeated  and  met  with  disappointments, 
they  ov.ned  it  was  because  they  wanted,  that  is,  because  they  had 
forfeited,  the  gracious  presence  of  God  with  them;  yet  they  do 
not  therefore  fly  from  him,  but  rather  take  so  much  the  faster 
hold  of  him ;  and  the  less  he  has  done  for  them  of  late,  the  more 
they  hoped  he  would  do.  At  the  same  time  that  they  own  God's 
justice  in  what  was  past,  they  hoped  in  his  mercy  for  what  was  to 
come;  "Though  thou  hadst  cast  us  off,  yet  thou  wilt  not  contend  fot 


PSALMS,  LX,  LXI. 


Mercies  recollected. 


e?er,  thou  wilt  not  always  chide ;  though  thou  hadst  cast  i/s  ojj, 
yet  thou  hast  begun  to  sliew  mercy ;  aiui  wilt  ihou  not  perfect 
what  tliou  liast  begun?"  The  Son  of  David,  in  his  sufferings, 
eeenied  to  be  cast  off  by  his  Father,  when  he  cried  out.  Why  hast 
thou  forsaken  me?  And  yet,  even  then,  lie  obtained  a  glorious 
victory  over  the  powers  of  darkness  and  tiieir  strong  city,  a  \ictory 
Mhich  will  undoubtedly  be  completed  at  last;  for  he  is  gone  forth 
conquering  and  to  conquer.  The  Israel  of  (iod,  his  spiritual  Israel, 
are  likewise  through  him,  more  than  conquertirs.  Though  some- 
times they  may  be  tempted  to  think  that  God  has  cast  them  off, 
and  may  be  foiled  in  particular  conflicts,  yet  (iod  will  bring  tiicni 
into  the  strong  city  at  last;  Vinci iiinr  in  prtclio,  scd  non  in  hello 
—  We  are  foiled  in  a  I/at  tie,  but  nut  in  the  whole  war.  A  lively 
faith  in  the  |ironiise  will  assure  us,  not  pnly  that  the  God  of  peace 
shall  tread  Satan  under  our  feet  shortly,  but  that  it  is  our  Father's 
good  pleasure  to  gire  vs  the  kingdom. 

II.  He  pravs  in  hope.  His  prayer  is,  Gfne  us  help  from  trouble, 
t».  11.  Even  in  the  day  of  their  triiinipU,  they  see  themselves  in 
trouble,  because  still  in  war,  which  is  troublesome  even  to  the 
prevailing  side.  None,  therefore,  can  delight  in  war,  but  those 
that  love  to  fish  in  troubled  waters.  The  help  from  trouble  they 
pray  for,  is,  preservation  from  those  they  were  at  war  with.  Though 
now  they  were  conquerors,  yet,  (so  \incertain  are  the  issues  of 
war,)  unless  God  gave  them  help  in  the  next  engagement,  they 
might  be  defeated  ;  therefore.  Lord,  send  us  help  from  the  sanctuary. 
Help  from  trouble  is  rest  from  war,  which  they  ])rayed  for,  as 
those  that  contended  for  equity,  not  for  victory,  Sic  quarimus 
pacem — Thus  we  seek  for  peace. 

The  hope  with  which  they  support  themselves  in  this  prayer, 
has  two  things  in  it.  1.  A  diffidence  of  themselves,  and  all  their 
creature-confidences;  Vain  is  the  help  of  mayi.  Then  only  we  are 
qualified  to  receive  help  from  God,  when  we  are  brought  to  own 
the  insufficiency  of  all  creatures  to  do  that  for  «s  which  we  expect 
hira  to  do.  2.  A  confidence  in  God,  and  in  his  power  and  pro- 
mise; (u.  12.)  "  Through  God  tve  shall  do  valiantly,  and  so  we 
shall  do  victoriously ;  for  he  it  is,  and  he  only,  that  shall  tread 
down  our  enemies,  and  shall  have  the  praise  of  it."  Note,  (1.) 
Our  confidence  in  God  must  be  so  far  from  superseding,  that  it 
must  encourage  and  quicken,  our  endeavours  in  the  way  of  our 
duty.  Though  it  is  God  that  performs  all  things  for  us,  yet  there 
is  something  to  be  done  by  us.  (2.)  Hope  in  God  is  the  best 
principle  of  true  courage.  Those  that  do  their  duty  under  his 
conduct,  may  afford  to  do  it  valiantly;  for  what  need  they  fear 
who  have  God  on  their  side?  (3.)  It  is  only  through  God,  and  by 
the  influence  of  his  grace,  that  we  do  valiantly;  it  is  he  that  puts 
strength  into  us,  and  inspires  us,  who  of  ourselves  are  weak  and 
timorous,  with  courage  and  resolution.  (4.)  Though  we  do  ever 
BO  valiantly,  the  success  must  be  attributed  entirely  to  hira ;  for 
he  it  is  that  shall  tread  down  our  enemies,  and  not  we  ourselves. 
All  our  victories,  as  well  as  our  valour,  are  from  him,  and  therefore 
at  his  feet  all  our  crowns  must  be  cast. 

PSALM  LXL 

Varid,  in  this  psalm,  as  in  tniiny  others,  begins  tcith  a  sad  heart,  btit  condudea 
n'ith  an  air  of  pleasantness ;  begins  villi  praijers  and  tears,  but  ends  tcith  songs 
of  praise.  Thus  the  soul,  lij  being  lifted  up  to  God,  returns  to  the  enjoyment 
of  itself.  If  should  seem,  David  was  dreren  out  and  banished  vben  he  penned 
this  psalm,  n-hfther  by  Saul  or  Absalom  is  uncertain:  some  ihinh  by  Absalom, 
because  he  calls  hims:  If  the.  l^ing  ;  (r.O.)  but  that  refers  to  the  King  Messiah. 
DaiiJ,  in  this  psalm,  resolres  to  persevere  in  his  duty,  encouraged  thereto  both 
by  his  e.rperience,  and  by  his  expectations.  I.  He  uill  call  upon  God,  because 
God  had  protected  him,  ti.  1..3.  //.  IFe  will  call  upon  God,  because  God 
had  prodded  well  fur  hi-in,  r.4,5.  111.  lie  will  praise  God,  because  he  hod 
an  assurance  of  the  continuance  of  God's  farnur  to  him,  r.O.  .-fi.  So  that,  in 
tinging  this  psalm,  u-e  may  find  that  which  is  very  expressiee  both  of  our  faith 
and  of  our  hope,  of  our  prayns  and  of  our  praises ;  and  some  passages  in  this 
psalm  are  very  peculiar. 

To  the  chief  musician  upon  Negiiiah.      .4  psalm  of  David. 

1.  TTEAR  my   cry,  O  God;    attend   unto  my 
ITL    prayer.     2.  From  the  end  of  the  earti 
nill  I  cry  unto  thee,   when   my  heart   is  oyer-| 


wheltned :  lead  me  to  the  rock  t/itit  is  hioh*'r 
than  1.  3.  For  thou  hast  been  a  shelter  for  me, 
(ijid  a  strong  tower  from  the  enemy.  4.  I  will 
abide  in  thy  tabernacle  for  ever:  I  will  trust  in 
the  covert  of  thy  wings.     Selah. 

In  these  verses,  we  may  observe, 

1.  David's  close  adherence  and  application  to  God  by  prayer  in 
the  day  of  his  distress  and  trouble;  "  Whatever  comes,  /  will  cry 
unto  thee;  (v.  2.)  not  cry  to  other  gods,  but  to  thee  only;  mi 
fall  out  with  thee  because  thou  afflictest  me,  but  still  look  unto 
thee,  and  wait  u])on  thee;  not  speak  to  thee  in  a  cold  and  careless 
manner,  but  cry  to  thee  with  the  greatest  importunity  and  fervency 
of  spirit,  as  one  that  will  not  let  thee  go,  except  thou  bless  me." 
This  he  will  do,  (1.)  Notwithstanding  his  distance  from  the 
sanctuary,  the  house  of  prayer,  where  he  used  to  attend  as  in  the 
court  of  requests;  "From  the  end  of  the  earth,  or  of  the  land, 
from  the  most  remote  and  obscure  corner  of  the  country,  ivitl  I 
cry  unto  thee."  Note,  Wherever  we  are,  we  may  liave  liberty  of 
access  to  God,  and  may  find  a  way  open  to  the  throne  of  grace, 
Undique  ad  ccclos  tantundem  est  via; — Heaven  is  equally  accessible 

from  all  places,  "Nay,  because  I  am  here  in  the  end  of  the 
earth,  in  sorrow  and  solitude,  therefore  I  will  cry  vnto  thee." 
Note,  That  which  separates  us  from  our  other  comforts,  should 
drive  us  so  much  the  nearer  to  God,  the  Fountain  of  all  comfort. 
(2.)  Notwithstanding  the  dejection  and  despondency  of  his  spirit; 
"Though  my  heart  is  overwhelmed,  it  is  not  so  sunk,  so  burtliened, 
but  that  it  may  be  lifted  up  to  God  in  prayer;  if  it  is  not  capable 
of  being  thus  raised,  it  is  certainly  too  much  cast  down.  Nay, 
because  my  heart  is  ready  to  be  overwhelmed,  therefore  I  will  cry 
unto  thee,  for  by  that  means  it  will  be  supported  and  relieved." 
Note,  Weeping  must  quicken  praying,  and  not  deaden  it.  Is  any 
afflicted?  let  him  pray.     Jam.  5. 13.  Ps.  102.  title. 

2.  The  particular  petition  he  put  up  to  God,  when  his  heart 
was  overwhelmed,  and  he  was  ready  to  sink  ;  Lead  me  to  the 
Rock  that  is  higher  than  I;  that  is,  ( 1.)  "  To  the  Rock  which  is 
too  high  for  me  to  get  up  to,  unless  thou  help  me  to  it.  Lord, 
give  me  such  an  assurance  and  satisfaction  of  my  own  safety  as 
I  can  never  attain  to  but  by  thy  special  grace  working  such  a  faith 
in  me."  (2.)  "  To  the  Rock  on  the  top  of  which  I  shall  be  set 
further  out  of  the  reach  of  my  troubles,  and  nearer  the  serene  and 
quiet  region,  than  I  can  be  by  any  po\\er  or  wisdom  of  my  own." 
God's  power  and  promise  are  a  rock  that  is  higher  than  we.  This 
Rock  is  Christ;  they  are  safe  that  are  in  him.  We  cannot  get 
upon  this  rock,  unless  God  by  his  power  lead  us;  I  will  put  thee 
in  the  eleft  of  the  rock,  Exod.33.22.  We  should,  therefore,  by 
faith  and  prayer,  put  ourselves  under  the  divine  conduct,  that  we 
may  be  taken  under  the  divine  direction. 

3.  His  desire  and  expectation  of  an  answer  of  peace.  He  begs 
in  faith;  (u.l.)  "Hear  my  cry,  O  God,  attend  unto  my  prayer: 
let  me  have  the  present  comfort  of  knowing  that  I  am  heard, 
(20.6.)  and  in  due  time  let  me  have  that  which  I  pray  for." 

4.  The  ground  of  this  expectation,  and  the  plea  he  uses  to 
enforce  his  petition ;  (v.  3.)  "  Thou  hast  been  a  Shelter  for  me,  1 
have  found  in  thee  a  Rock  higher  than  I ;  therefore  I  trust  thou 
wilt  still  lead  me  to  that  Rock."  Note,  Past  experiences  of  the 
benefit  of  trusting  in  God,  as  they  should  engage  us  still  to  keej) 
close  to  him,  so  they  should  encourage  us  to  hope  that  it  will  not 
be  in  vain.  "  Thoii  hast  been  my  strong  Toner  from  the  enemy, 
and  thou  art  as  strong  as  ever,  and  thy  name  as  much  a  refuge  to 
the  righteous  as  ever  it  was,"  Prov.  10.10. 

5.  His  resolution  to  continue  in  the  way  of  duty  to  God,  and 
dependence  on  him,  r.4.  (1.)  The  service  of  God  sliall  be  his 
constant  work  and  business:  all  those  must  make  It  so  who  expect 
to  find  God  their  Shelter  and  strong  Tower:  none  but  his  menial 
servants  have  the  benefit  of  his  protection;  I  will  abide  in  thy 
tabernacle  for  ever.  David  was  now  banished  from  the  tabernacle, 
which  was  his  greatest  grievance;  hut  he  is  assured  that  God,  by 
his  providence,  would  bring  him  hack  to  his  tabernacle,  because 
he  had,  by  his  grace,  wrought  in  him  such  a  kindness  for  hu 


PSALMS,  LXr,  LXII. 


Mercies  recollected. 


y&bernacle,  as  that  he  was  resolved  to  make  it  liis  perpcliicii 
residence,  27.4.  He  speaks  of  abiding  in  it /or  ever,  because  that 
tabernacle  was  a  type  and  figure  of  heaven,  Heb.9. 8, 9, 24. 
Those  that  dwell  in  God's  tabernacle,  as  it  is  a  house  of  duty, 
during  their  short  ci-er  on  earth,  shall  dwell  in  that  tabernacle 
which  is  the  house  of  glory,  during  an  endless  ever.  (2.)  The 
grace  of  God  and  the  covenant  of  grace  shall  be  his  constant 
comfort;  I  will  make  my  refuge  in  the  covert  of  his  wings,  as  the 
chickens  seek  both  warmth  and  safety  under  the  wings  of  the  hen. 
Tiiose  that  have  found  God  a  Shelter  to  them,  ought  still  to  have 
recourse  to  him  in  all  their  straits.  This  advantage  they  have 
that  abide  in  God's  tabernacle,  that  in  the  time  of  trouble  he  shall 
there  hide  them. 

5.  For  thou,  O  God,  hast  heard  my  vows:  lliou 
hast  given  vie  the  heritage  of  those  that  fear  lliy 
name.  6.  Thou  wilt  prolong  the  king's  life:  and 
his  years  as  many  generations.  7.  He  shall  abide 
before  God  for  ever:  O  prepare  mercy  and  truth, 
u-hicli  may  preserve  him.  8.  So  will  1  sing  praise 
unto  thy  name  for  ever,  that  I  may  daily  perform 
my  vows. 

In  these  verses,  we  may  observe, 

1.  With  what  pleasure  David  looks  back  upon  what  God  had 
done  for  him  formerly;  (u.  5.)  Thou,  0  God,  hast  heard  my 
vous,  that  is,  (1.)  "The  vows  themselves  which  I  made,  and 
with  which  I  bound  my  soul;  thou  liast  taken  notice  of  them; 
thou  hast  accepted  them,  because  made  in  sincerity,  and  been 
Well  pleased  with  them;  thou  hast  been  mindful  of  them,  and 
put  nie  in  mind  of  them;"  God  put  Jacob  in  mind  of  his  vows, 
Gen.  31. 13. — 35.1.  Note,  God  is  a  Witness  to  all  our  vows,  all 
our  good  purposes,  and  all  our  solemn  promises  of  new  obedience. 
He  keeps  an  account  of  them,  which  should  be  a  good  reason  with 
us,  as  it  was  with  David  here,  why  we  should  perform  our  vows, 
V.8.  For  he  that  hears  the  vows  we  made,  will  make  us  hear 
respecting  them,  if  they  be  not  made  good.  (2.)  "  The  prayers 
that  went  along  with  those  vows;  those  thou  hast  graciously  heard, 
and  answered;"  which  encouraged  him  now  to  l)ray,  O  God,  hear 
my  cry.  He  that  never  did  say  to  the  seed  of  Jacob,  Seek  ye  me, 
in  vain,  will  not  now  begin  to  say  so.  "Thou  hast  heard  my 
vows,  and  given  a  real  answer  to  them ;  for  thou  hast  given  me 
the  heritage  of  those  that  fear  thy  name."  Note,  [1.]  There  is  a 
peculiar  ])eople  in  the  world,  that  fear  God's  name,  that  with  a 
holy  awe  and  reverence  accept  of,  and  accommodate  themselves 
to,  all  the  discoveries  he  is  pleased  to  make  of  himself  to  the 
children  of  men.  [2.]  There  is  a  heritage  peculiar  to  that 
peculiar  people,  present  comforts,  earnests  of  their  future  bliss. 
God  himself  is  their  Inheritance,  their  Portion  for  ever.  The 
Levites,  that  had  God  for  iheir  inheritance,  must  take  up  with 
him,  and  not  expect  a  lot  like  their  brethren  ;  so  those  that  fear 
God  have  enough  in  him,  and  therefore  must  not  complain  if  they 
have  but  little  of  the  world.  [3.]  We  need  desire  no  better 
heritage  than  that  of  those  who  fear  God.  If  God  deal  with  us 
as  he  uses  to  deal  with  those  that  love  his  name,  we  need  not 
desire  to  be  any  better  dealt  with. 

2.  With  what  assurance  he  looks  forward  to  the  continuance  of 
his  life;  (f.  6.)  Than  shall  prolong  the  kifig's  life.  This  may  be 
understood,  either,  (1.)  Of  himself;  if  it  was  penned  before  he 
came  to  the  crown,  yet,  being  anointed  by  Samuel,  and  knowing 
what  God  had  spoken  in  his  holiness,  he  could,  in  faith,  call  him- 
self/Ae  Aj'ni/,  though  now  persecuted  as  an  outlaw;  or,  perhaps, 
>l  was  penned  when  Absalom  sought  to  dethrone  him,  and  forced 
Viim  into  exile.  There  were  those  that  aimed  to  shorten  his  life, 
but  he  trusted  to  God  to  prolonc;  his  life,  which  he  did  to  the  age 
of  man  set  by  Moses,  that  is,  70  years;  which,  being  spent  in 
serving  his  generation  according  to  the  will  of  God,  (Acts,  13.36.) 
might  be  reckoned  as  many  generations,  because  many  generations 
would  be  the  better  for  him.  His  resolution  was,  to  abide  in 
Cod's  tabernacle  for  ever,  (v. 4.)  in  a  way  of  duty;  and  now  liis 


hope  is,  that  he  shall  abide  before  God  for  ever,  in  a  way  of 
comfort.  Those  abide  to  good  purpose  in  this  world  that  abide 
before  God;  that  serve  him,  and  walk  in  his  fear;  and  they  that 
do  so  shall  abide  before  him  for  ever.  He  speaks  of  himself  in 
the  third  person,  because  the  j)salni  was  delivered  to  the  chief 
musician  for  the  use  of  the  church,  and  he  would  have  the  people, 
in  singing  it,  to  be  encouraged  with  an  assurance,  that,  notwith- 
standing the  malice  of  his  enemies,  their  king,  as  they  wished, 
should  live  for  ever.  Or,  (2.)  Of  the  Messiah,  the  King  of  whom 
he  was  a  type;  it  was  a  comfort  to  David  to  think,  whatever 
became  of  him,  that  the  years  of  the  Lord's  Anointed  should  be  as 
many  generations,  and  that  of  the  increase  of  his  government  and 
j)eace  there  should  be  no  end.  The  Mediator  shall  abide  before 
God  for  ever,  for  he  always  appears  in  the  presence  of  God  f.<r 
us,  and  ever  lives,  making  intercession;  and  because  he  lives,  we 
shall  live  also. 

3.  With  what  juiporluuity  he  begs  of  God  to  lake  him  and  keep 
him  always  under  his  protection  ;  O  prepare  mercy  and  truth 
which  may  preserve  liim.  (iod's  promises,  and  our  faith  in  them, 
are  not  to  supersede,  but  to  quicken  and  encourage,  prayer. 
David  is  sure  tliat  God  will  prolong  his  life,  and  therefore  |)rays 
that  he  would  preserve  it.  Not  that  he  would  prepare  him  a 
strong  life-guard,  or  a  well-fortified  castle;  but  that  he  would 
prej)are  mercy  and  truth  for  his  preservation  ;  that  God's  goodness 
would  provide  for  his  safety,  according  to  the  promise.  We  need 
not  desire  to  be  belter  secured  than  under  the  protection  of  Gods 
mercy  and  truth.  This  may  be  applied  to  the  Messiah;  Let  him 
be  sent  in  the  fulness  of  lime,  in  performance  of  the  truth  to  Jacob, 
and  the  mercy  to  Abraham,  Micah,7.20.  Luke,  1.72,73. 

4.  With  what  cheerfulness  he  vows  the  grateful  returns  of  tluty 
to  God;  (y.  8,}  So  %cill  I  sing  praise  vnto  thy  name  for  ever. 
Note,  God's  preservation  of  us  calls  upon  us  to  praise  him;  and 
therefore  we  should  desire  to  live,  tliat  we  may  j)raise  him  ;  Let  my 
soul  live,  and  it  shall  praise  thee.  We  must  make  |)raising  God 
the  work  of  our  time,  even  to  the  last,  as  long  as  our  lives  are 
prolonged,  we  must  continue  praising  God;  and  then  it  shall  be 
made  the  work  of  our  eternity,  and  we  shall  be  praising  him  for 
ever;  that  I  may  daily  perform  my  vows.  His  praising  God 
was  itself  the  performance  of  his  vows,  and  it  disposed  his 
heart  to  the  performance  of  his  vows  in  other  instances.  Note, 
(l.)The  vows  we  have  made  we  must  conscientiously  perform, 
(2.)  Praising  God,  and  paying  our  vows  to  him,  must  be  our  con- 
slant  daily  work  ;  every  day  we  must  be  doing  something  towards 
it,  because  it  is  all  but  little  in  comparison  with  what  is  due, 
because  we  daily  receive  fresh  mercies,  and  because,  if  we  think 
lonch  to  do  it  daily,  we  cannot  exi)ect  to  be  doing  it  eternally. 


PSALM  LXII. 

This  psnlm  has  nothingin  it  directly  either  of  prayer  or  praise,  nor  does  it  appear 
upon  uhut  occasion  it  uas  penned,  nor  irhether  upon  any  particular  occasion, 
whether  mournful  or  joyful.  But  in  it,  I.  David,  nith  a  great  deal  of  pleasure, 
professes  his  ottn  confidence  in  God,  and  dependence  upon  him,  and  encourages 
himself  to  continue  waiting  on  kim,  t).  1..7.  //.  With  a  great  deal  aj 
earnestness,  he  excites  and  encourages  others  to  trust  in  God  likeuise,  and 
not  in  any  creature,  t!.8..12.  In  singing  it,  we  should  stir  up  ourselves  to 
wait  on  God. 

To  the  chief  musician,  to  Jeduthun.     A  psalm  of  David. 

l.npRULY  my  soul  waiteth  upon  God:  from 
_I_  him  Cometh  my  salvation.  2.  He  only  is 
my  rock  and  my  salvation;  /le  is  my  defence;  I 
shall  not  be  greatly  moved.  3.  How  long  will  ye 
imagine  mischief  against  a  man?  ye  shall  l)e  slain 
all  of  you  :  as  a  bowing  wall  s/iall  ye  be,  mid  as  a 
tottering  fence.  4.  They  only  consult  to  cast  him 
down  from  his  excellency:  they  delight  in  lies  : 
they  bless  with  their  mouth,  but  they  curse  in- 
wardly.   Selah.     5.  My  soul,  wait  thou  only  u]}on 


PSALMS,  LXIJ. 

God;   for  my  expectation  is   from   him.     0.  He 


Confidence  in  Cod 


only  is  my  rock  and  my  salvation  ;  he  is  my  de- 
fence;  I  shall  not  be  moved.  7.  In  Cod  is  my 
salvation  and  my  glory:  the  rock  of  my  strength, 
and  my  refnge  is  in  God. 

In  these  verses,  we  have, 

I.  David's  profession  of  dependence  upon  God,  and  upon  him 
only,  for  all  good  ;  {v.  1.)  Truly  my  sunt  uaitcth  iipou  God. 
Nevertheless,  (so  some,)  or,  "However  it  be,  wliatever  difficulties 
or  dangers  I  may  meet  willi,  though  God  frown  upon  me,  and  I 
meet  with  discouragements  in  my  attendance  on  him,  yet  still  my 
soul  wails  Ujion  God  ;"  (or  is  silent  to  God,  as  the  word  is;)  "  says 
nothing  against  what  he  does,  bnt  quietly  expects  what  he  will 
do."  We  are  in  the  way  both  of  duty  and  comfort  when  our 
souls  wait  upon  God;  when  we  cheerfully  refer  ourselves,  and 
the  disposal  of  all  our  affairs,  to  his  will  and  wisdom,  when  we 
acquiesce  in,  and  accommodate  ourselves  to,  all  the  dispensations 
of  his  |)rovidence,  and  patiently  expect  a  doubtful  event,  with  an 
entire  satisfaction  in  his  righteousness  and  goodness,  however 
it  be.  Is  not  my  soul  subject  to  God?  So  the  LXX.  So  it  is, 
certainly  so  it  ought  to  be;  our  wills  must  be  melted  into  his  will. 
"  My  soul  has  respect  to  God,  for  from  him  comcth  my  salvation." 
He  doubts  not  but  his  salvation  will  come,  though  now  he  was 
threatened  and  in  danger;  and  he  expects  it  to  come  from  God, 
and  from  him  only;  for  hi  i^ain  is  it  hoped  for  from  hills  mid 
viountains,  Jer.3.23.  Ps. 121. 1,2.  "  I'"rom  him  I  know  it  will 
come,  and  therefore  on  him  will  I  patiently  wait  till  it  does  come, 
for  his  time  is  the  best  time."  We  may  apply  it  to  our  eternal 
salvation,  which  is  called  the  salvation  of  God,  (50.23.)  from  him 
that  comes;  he  prepared  it  for  us,  he  prepares  us  for  it,  and 
preserves  us  to  it,  and  therefore  let  our  souls  wait  on  him,  to  be 
conducted  through  Ibis  world  to  that  eternal  salvation,  in  such 
way  as  he  thinks  fit. 

II.  The  ground  and  reason  of  this  dependence;  (i'.2.)  He  only 
is  my  Jlnek  and  my  Salvatio7i,  he  is  my  Defence.  ] .  "  He  has  been 
so  many  a  time;  in  him  I  have  found  shelter,  and  strength,  and 
succour;  he  has,  by  his  grace,  supported  me,  and  borne  me  up, 
unde-r  my  troubles,  and,  by  his  providence,  defended  me  from  the 
insults  of  my  enemies,  and  delivered  me  out  of  the  troubles  into 
which  I  was  plunged ;  and  therefore  /  trust  he  will  deliver  me," 
2  Cor.  1.10.  2.  "He  only  can  be  my  Rock  and  my  Salvation  ; 
creatures  are  insufficient,  they  are  nothing  without  him,  and  there- 
fore I  will  look  above  them  to  him."  3.  "  He  has  by  covenant 
undertaken  to  be  so.  Even  he  that  is  the  Rock  of  ages,  is  my 
Rock;  he  that  is  the  God  of  salvation,  is  my  Salvation;  he  that 
is  the  Most  High,  is  my  High  Place;  and  therefore  I  have  all  the 
reason  in  the  world  to  confide  in  him." 

in.  The  improvement  he  makes  of  his  confidence  in  God. 

1.  Trustingin  God,  his  heart  is  fixed.  "  If  God  is  my  Strength 
and  mighty  Deliverer,  I  shall  not  be  greatly  moved,  I  shall  not  be 
undone  and  mined;  I  may  be  shocked,  but  I  shall  not  be  sunk." 
Or,  "I  shall  not  be  much  disturbed  and  disquieted  in  my  own 
breast.  I  may  be  put  into  some  fright,  but  I  shall  not  be  afraid 
with  any  amazement,  nor  so  as  to  be  put  out  of  the  possession 
of  my  own  soul.  I  may  be  perplexed,  but  not  in  despair," 
2  Cor.  4. 8.  This  hope  in  God  will  be  an  anchor  of  the  soul,  sure 
and  steadfast. 

2.  His  enemies  are  slighted,  and  all  their  attempts  against  him 
looked  upon  by  him  with  contempt,  I'.S,  4.  If  God  be  for  us,  we 
need  not  fear  what  man  can  do  against  us,  though  ever  so  mighty 
and  malicious.  He  here,  (1.)  Gives  a  character  of  his  enemies. 
They  imagine  mischief,  design  it  with  a  great  deal  of  the  serpent's 
venom,  and  contrive  it  with  a  great  deal  of  the  serpent's  subtlety, 
and  this  against  a  man,  one  of  their  own  kind,  against  one  single 
man,  that  is  not  an  equal  match  for  thtm,  for  they  are  many; 
Ihey  continued  their  malicious  prosecution,  though  Providence 
had  often  defeated  their  mischievous  designs.  How  long  will  ye 
Ao  it?  will  ye  never  be  convinced  of  your  error?  will  your  malice 
never  bave  spent  itself  ?    They  are  unanimous  in  their  consulta- 

VOL.  II.  92 


tions,  to  c-ist  an  excellent  man  down  from  his  excellency,  to  draw 
an  honest  man  from  his  integrity,  to  entangle  him  in  sin,  wiiicti 
is  the  only  thing  that  can  effectually  cast  us  down  from  our 
excellency;  to  thrust  a  man,  whom  God  has  exalted,  down  from 
his  dignity,  and  so  to  fight  against  God.  Envy  «as  at  tlie  l)')lt.)m 
of  their  malice;  they  were  grieved  at  I)a\ids"  advancement,  and 
therefore  plotted,  by  diminishing  his  character,  and  blackening 
that,  (which  was  casting  him  down  from  his  excellency,)  to  hinder 
his  preferment.  In  order  to  this,  they  calumniate  hiin,  and  love 
to  hear  such  bad  characters  given  of  him,  and  such  bad  reports 
raised  and  spread  concerning  him,  as  they  themselves  know  to  be 
false;  they  delight  in  lies.  And  as  they  make  no  conscience  of 
lying  concerning  him,  to  do  him  a  mischief,  so  they  make  no 
conscience  of  lying  to  him,  to  conceal  the  mischief  they  design, 
and  accomplish  it  the  more  effectually ;  they  bless  with  their  month, 
they  compliment  David  to  his  face,  but  they  curse  inward Iv;  in 
their  hearts  they  wish  him  all  mischief,  and  privately  tliey  are 
plotting  against  him,  and  in  their  cabals  carrying  on  some  evil 
design  or  other,  by  which  they  hope  to  ruin  him;  it  is  dangerous 
putting  our  trust  in  men  who  are  thus  false;  but  God  is  faithful. 
I  2.)  He  reads  their  doom,  pronounces  a  sentence  of  death  ri|>on 
them,  not  as  a  king,  but  as  a  prophet;  Ye  shall  be  slain,  all  oj 
you,  by  the  righteous  judgments  of  God.  Saul  and  his  servants 
were  slain  by  the  Philistines  on  mount  Gilboa,  according  to  this 
prediction;  those  who  seek  the  ruin  of  God's  chosen,  are  but 
pre])aring  ruin  for  themselves.  God's  church  is  built  upon  a  rock 
which  will  stand;  but  they  that  fight  against  it,  and  its  patrons 
and  protectors,  shall  be  as  a  bowing  wall  and  a  tolteriii"  fence, 
which,  having  a  rotten  foundation,  sinks  with  its  o«n  weigi]t,  falls 
of  a  sudden,  and  buries  those  in  the  ruins  of  it  that  put  them- 
selves under  the  shadow  and  shelter  of  it.  David,  having  put  iiia 
confidence  in  God,  thus  foresees  the  overthrow  of  his  enemies, 
and,  in  effect,  sets  them  at  defiance,  and  bids  them  do  their 
worst. 

3.  He  is  himself  encouraged  to  continue  waitnig  upon  Ciod ; 
(«.  5.  .7.)  My  soul,  wait  thou  only  vpon  God.  Note,  The  good 
we  do,  we  should  stir  up  ourselves  to  continue  doing,  and  to  do 
yet  more  and  more,  as  those  that  have,  through  grace,  experienced 
the  comfort  and  benefit  of  it.  We  have  found  it  good  to  wait 
upon  God,  and  therefore  should  charge  our  semis,  and  even  charm 
them,  into  such  a  constant  dependence  upon  him,  as  mav  make 
us  always  easy.  He  had  said,  (f.l.)  From  him  comefh  my  salva- 
tion; he  says,  (v.  6.)  My  expectation  is  from  him.  His  salvation 
was  the  principal  matter  of  his  expectation;  let  him  have  that 
from  God,  and  he  expects  no  more.  His  salvation  being  from 
God,  all  his  other  expectations  are  from  him;  "  If  God  will  save 
my  soul,  as  to  every  thing  else  let  him  do  what  he  pleases  with 
me,  and  I  will  acquiesce  in  his  disposals,  knowing  tliev  shall  all 
turn  to  my  salvation,"  Phil.  1.19.  He  repeats  (v.G.)  what  he  had 
said  concerning  God,  (i'.2.)  as  one  that  was  not  only  assured  of 
it,  but  greatly  pleased  with  it,  and  that  dwelt  much  upon  it,  in 
his  thoughts:  He  only  is  my  Rock  and  my  Salvation,  he  is  my 
Defence,  I  know  he  is:  but  there  he  adds,  I  shall  not  be  greothf 
moved,  hern,  I  shall  not  be  moved  at  all.  Note,  The  more  faith 
is  acted,  the  more  active  it  is;  Crescit  cnndo — It  grows  by  being 
cKereised.  The  more  we  meditate  upon  God's  attrilmtes  and 
promises,  and  our  own  experience,  the  more  ground  we  cet  of 
our  fears,  which,  like  Haman,  when  Ihey  begin  to  fall,  shall  fall 
before  us,  and  we  shall  be  hept  in  perfect  peace,  Isa.26.  3.  And 
as  David's  faith  in  God  advances  to  an  unshaken  stayedness,  so 
his  joy  in  God  improves  itself  into  a  holy  triumph  ;  (r.  7.")  In  God 
is  my  salvation  and  my  glory.  Where  our  salvation  is,  there  our 
glory  is;  for  what  is  our  salvation,  but  the  glorv  to  he  revealed; 
the  eternal  weight  of  glory:  And  there  our  glorying  must  be.  in 
God  let  us  boast  all  the  day  long.  "The  rock  of  my  strength, 
my  strong  rock,  on  which  I  build  my  hopes,  and  slay  myself,  ami 
my  refuge,  to  which  I  flee  for  shelter  when  I  am  pursued,  is  in 
God,  and  in  him  only.  I  have  no  other  to  flee  to,  no  other  to 
trust  to;  the  more  T think  of  it,  the  better  satisfied  I  am  in  the 
choice  I  have  made."  Thus  does  he  delight  himself  in  the  Lord, 
and  then  ride  vpon  the  high  places  of  the  earth,  Isa.  58. 14. 


PSALMS.  LXII. 


An  Exlioilalion  to  trust  in  God. 


8.  Trust  in  him  at  all  times :  ye  people,  pour 
out  your  heart  before  him:  God  is  a  refuge  for  us. 
Selali.  9.  Surely  men  of  low  degree  are  vanity, 
atid  men  of  liigli  degree  are  a  lie:  to  be  laid  in 
the  balance,  they  are  altogether  lighter  than  vanity. 
10.  Trust  not  in  oppression,  and  become  not  vain 
in  robbery:  if  riches  increase,  set  not  your  heart 
vpoii  them.  11.  God  hath  spoken  once;  twice 
have  1  heard  this,  that  power  belongetk  unto  God. 
12.  Also  unto  thee,  O  Lokd,  belongetk  mercy:  for 
thou  renderest  to  every  man  according  to  his 
work. 

Here  we  have  David's  exliortalion  lo  others  to  trust  in  God, 
and  wait  upon  him,  as  lie  had  done.  Those  that  have  found  the 
comfort  of  llie  wajs  of  God  themselves,  will  invite  others  into 
those  wa\s;  there  is  enough  in  God  for  all  the  saints  to  draw 
from,  and  we  shall  have  never  the  less  for  others  sharing  with  us. 

I.  He  counsels  all  to  wait  upon  God,  as  he  did,  r.  8.  Observe, 
1.  To  whom  he  gives  this  good  counsel,  Yc  people,  that  is.  All 
people;  all  shall  he  welcome  to  trust  in  God,  for  he  is  the  Con- 
fidence of  all  the  ends  of  the  earth.  Go.  5.  Ye  people  of  the  house 
of  Israel:  (so  the  Chaldee ;)  they  are  especially  engaged  and 
invited  to  trust  in  God,  for  he  is  the  God  of  Israel;  and  should 
not  a  people  seek  unto  their  God?  2.  What  the  good  counsel  is 
which  he  gives.  (1.)  To  confide  in  God;  "  Trust  in  him;  deal 
with  him,  and  he  willing  to  deal  upon  trust;  depend  upon  him 
to  ]ierfonn  all  things  for  you,  upon  his  wisdom  and  goodness,  his 
power  and  promise,  his  providence  and  grace.  Do  this  at  all 
times.  We  must  have  an  habitual  confidence  in  God  always, 
must  live  a  life  of  dcjiendence  upon  him;  must  so  trust  in  him  at 
all  times,  as  not  at  any  time  to  put  that  confidence  in  ourscJves, 
or  in  any  creature,  which  is  to  be  put  in  him  oidv :  and  we  must 
have  an  actual  confidence  in  God  upon  all  occasions;  trust  in 
him  upon  every  emergency,  to  guide  us  when  we  arc  in  doubt,  to 
protect  us  when  we  are  in  danger,  to  supply  us  when  we  are  in 
want,  to  strengthen  us  for  every  good  word  and  work.  (2.)  To 
converse  with  God  ;  Ponr  oitt  ymir  heart  before  him ;  the  expression 
seems  to  allude  to  tlie  pouring-out  of  the  drink-offerings  before 
the  Lord.  When  we  make  a  penitent  confession  of  sin,  our  hearts 
are  therein  pmired  ovt  brfirc  God,  ]  Sam. 7. 6.  But  here  it  is 
meant  of  prayer,  whiih,  if  it  he  as  it  shouhl  be,  is,  the  pouring 
out  of  the  heart  before  tied.  We  must  lav  our  grievances  before 
him,  offer  up  our  desires  to  him  with  all  humble  freedom,  and 
then  entirely  refer  ourscKes  to  his  disjiosal,  patiently  submitting 
our  wills  to  his  :  this  is  pouring  out  otir  hearts.  3.  What 
encouragement  he  gives  us  lo  t.ike  this  gfiod  counsel;  God  is  a 
Refnge  for  vs ;  not  only  my  riofugc,  (v.  7.)  but  a  Refuge  for  us  all, 
even  as  manv  as  will  flee  lo  him,  and  take  shelter  in  him. 

II.  He  cautions  us  to  take  heed  of  misplacing  our  confidence, 
in  which,  as  much  as  in  any  thing,  the  heart  is  deceitful, 
Jer.17.6.  .  t>.  They  that  trust  in  God  truly,  (u.l.)  will  trust  in 
him  only,  r.  5. 

1.  Let  us  not  trust  in  the  men  of  this  world,  for  they  are  broken 
reeds;  (i'.9.)  Siirrh/  men  (f  low  degree  are  vanitij,  utterly  unaljie 
to  liel]>  us,  and  men  <f  liir/h  degree  are  a  lie,  that  will  decei^e  ns, 
if  we  trust  to  them.  Men  of  low  degree,  one  would  think,  might 
he  relied  on  for  iheir  uniltilnde  and  number,  their  bodily  strength 
and  service;  and  men  of  high  degree,  for  their  wisdoin,  power, 
and  influence:  iiut  men  of  neither  degree  are  to  he  depended  on; 
nay,  of  the  two,  men  of  high  drgree  are  mentioned  in  terms  more 
disparaging;  for  they  are  a  lie,  which  denotes  not  only  vanity, 
but  iniquity.  We  are  not  so  apt  to  depend  upon  men  of  low  degree, 
OS  upon  the  king  and  the  cai)tain  of  the  host,  who,  by  the  figure 
they  make,  tempt  us  to  trust  in  them,  and  so,  when  they  fail  us, 
nrove  a  lie.  But,  lay  them  in  the  balance,  the  balance  of  the 
^cr\ptu^e,  or,  rather,  make  trial  of  them,  see  how  they  will  prove, 
whether  they  will  answer  your  expectations  from  them  or  no,  and 


you  will  write  l^ekel  upon  them,  they  are  alike  lighter  than  vanity; 
there  is  no  depending  upon  their  wisdom  to  advise  us,  or  their 
power  to  act  for  us,  upon  their  good  will  to  us,  no,  nor  upon  their 
promises,  in  comparison  with  God,  or  otherwise  than  in  subordina- 
tion to  him. 

2.  Let  us  not  trust  in  the  wealth  of  this  world,  let  not  that  be 
made  our  strong  city  ;  {v.  10.)  Trust  not  in  oppression,  in  riches 
got  by  fraud  and  violence;  because,  where  there  is  a  grsat  deal, 
it  is  commonly  got  by  indirect  scraping  or  saving;  our  Saviour 
calls  it  the  mammon  of  vnrighieonsness,  Luke,  16.9.  "  Trust  not 
in  the  arts  of  getting  riches.  Think  not,  either  because  you  have 
got  abundance,  or  are  in  the  way  of  getting,  that  therefore  you 
are  safe  enough;  for  this  is  heconiing  vain  in  robbery,  cheating 
yourselves  while  you  think  to  cheat  others."  He  that  trusted  in  the 
abundance  of  his  riches,  strengthened  himself  in.  his  uichedness ; 
(52.7.)  but,  at  his  end,  he  will  be  a  fool,  Jer. 17. 11.  Let  none 
be  so  stupid  as  to  think  of  supporting  themselves  in  their  sin, 
much  less  of  sup])orting  themselves  in  this  sin.  Nay,  because  it 
is  hard  to  have  riches,  and  not  to  trust  in  them,  if  they  increase, 
though  by  lawful  and  honest  means,  we  must  take  heed  lest  we 
let  out  our  affections  inordinately  toward  them;  "  Set  not  your 
heart  vpon  them ;  be  not  eager  for  them,  do  not  take  a  complacency 
in  them  as  the  rest  of  your  souls,  nor  jjul  a  confidence  in  them  as 
your  portion  ;  be  not  over-solicitous  about  them,  do  not  value 
yourselves  and  others  by  them;  make  not  the  wealth  of  the  world 
your  chief  good  and  highest  end;  in  short,  do  not  make  an  idol 
of  if."  This  we  are  most  in  danger  of  doing  when  they  increase; 
when  the  grounds  of  the  rich  man  brought  forth  plentifully,  then 
he  s<iid  to  his  soul,  Take  thine  ease  in  these  things,  Luke,  12.19. 
It  is  a  smiling  world  that  is  most  likely  to  draw  the  heart  away 
from  God,  on  whom  only  it  should  be  set. 

III.  He  gives  a  very  good  reason  why  we  shoidd  make  God  our 
Confidence,  because  he  is  a  God  of  infinite  power,  mercy,  and 
righteousness,  i'.  11,12.  This  he  himself  was  well  assured  of,  and 
would  have  us  be  assured  of  it.  God  has  spoken  once,  irviee  hare 
I  heard  this,  that  is,  1.  "God  has  spoken  it,  and  I  have  heard  it, 
once,  yea  twice.  He  has  spoken  it,  and  I  have  heard  it  by  the 
light  of  reason,  which  easily  infers  it  from  the  nature  of  the 
infinitely  perfect  Being,  and  from  his  works  both  of  creation  and 
providence.  He  has  spoken  it,  and  1  have  heard  once,  yea  tv\ice, 
that  is,  many  a  time,  liy  the  events  that  liaAC  concerned  nie  in 
particular.  I  have  heard  it,  too,  by  tlie  light  of  revelation,  bv 
dreams  and  visions,  (Job,  4.  15.)  by  the  glorinus  manifestation 
of  himself  upon  mount  Sinai,"  (to  which,  some  tliink,  it  does 
especially  refer,)  "and  by  tlie  written  w<ird."  God  has  often  lold 
us  what  a  great  and  good  God  he  is,  :um1  we  onnlit  ns  often  to  take 
notice  of  what  he  has  told  us.  Or,  2.  "Thoii'ih  God  sjinke  it  but 
once,  I  heard  it  twice;  heard  it  diligently,  nut  only  with  my  out- 
ward ears,  but  with  n;\  soul  and  ii.ind."  To  scne  God  speaks 
twice,  and  they  will  not  hear  once;  l.ut  to  ofliers  he  speaks  but 
once,  and  tlicv  hear  twice.     Conijiare  Juli.Sli.  11. 

Now,  what  is  it  which  is  tlius  spoken  ai;d  thus  heard  ? 

(1.)  That  the  God  with  whom  we  have  to  do  is  infinite  in  power. 
Power  belongs  to  God;  he  is  almighty,  and  can  do  every  tiiinft; 
with  him  nothing  is  imjiossible.  All  the  powers  of  all  the  crealnres 
are  derived  from  him,  depend  upon  him,  and  are  used  by  him  as 
he  ))leases.  His  is  the  power,  and  to  him  we  nnisl  ascribe  if. 
This  is  a  good  reason  why  we  shonld  trust  in  him  at  all  times, 
and  live  in  a  constant  dependence  ujion  hins;  for  he  is  able  to  do 
all  that  for  us  which  we  trust  in  him  for. 

(2.)  That  he  is  a  God  of  infinite  goodness;  here  he  turns  \,\a 
speech  to  God  himself,  as  being  desirous  to  give  him  tlie  glory  of 
his  goodness,  w  hich  is  his  glory  ;  Also  unto  thee,  O  Lord,  Iwlnngcth 
mercy.  God  is  not  only  the  greatest,  but  the  best,  of  beings. 
Mercy  is  with  him,  130.4,7.  He  is  merciful,  in  a  way  peculiar 
to  himself;  he  is  \\\e  Father  rf  mercies,  2Cor.l..3.  This  is  a 
further  reason  why  we  shouhl  trust  in  him,  and  answers  the 
objections  of  our  sinfulness  and  unworthiness  ;  lli<iu<ih  we  deserve 
nothing  but  his  wrath,  yet  we  may  hope  for  all  good  from  hia 
mercy,  which  is  over  all  his  works. 

(3.)  That  he  never  did,  nor  never  will  do,  any  wrong  lo  any 


PSALMS,  LXII,    LXIll 


Devout  Affections. 


of  111*  creatures ;  For  thou  renderest  to  every  man  according  to  hit 
viorti.  Tliongh  lie  docs  not  always  ilo  ihis,  visibly,  in  tliis  world, 
vet  he  will  do  it  in  the  <lay  of  rcconijtence.  No  seivice  done  him 
shall  go  unrewarded,  nor  any  affront  given  him,  unpunished, 
unless  it  be  reiicnted  of.  IJy  this  it  appears  that  power  and  nurey 
belong  to  him.  If  he  were  not  a  Clod  of  jiower,  tliere  are  sinners 
that  woulil  he  too  powerful  to  he  |)unishe(l  ;  and  if  he  were  not 
a  God  of  merev,  there  are  serviees  that  would  he  too  worthless  to 
be  rewarded.  This  seems  esi)ecially  to  bespeak  the  justiee  of  God 
in  judging  upon  a))jicals  made  to  him  by  wronged  innoteney;  he 
will  be  sure  to  judge  aeeording  to  truth,  in  righting  the  injured, 
and  avenging  them  on  those  that  ha\e  been  injurious  to  them, 
1  Kings,  8.  32.  Let  those,  therefore,  tliat  are  wronged,  commit 
Iheir  cause  to  him,  and  trust  to  him  to  plead  it. 

PSALM  LXin. 

TWf  psalm  has  in  it  as  much  of  itarmlh  and  lively  devotion,  as  any  of  David's 
psalms  in  so  little  a  compass.  Asihe  siceetesl  of  Paul's  epistles  were  those  that 
bore  date  out  of  a  prison,  so  some  of  the  su-ectest  of  David's  psalms  ictre  those 
that  ivere  penned,  as  this  ivas,  in  a  u-ilderness.  That  li-hich  grieved  him  most 
in  his  banisliment,  ivas,  tlie  ivant  of  puhiic  ordinances ;  these  he  here  lon;iS  to  be 
restored  to  the  enjoyment  of;  anil  tlie  jtrcsent  ttaiU  did  but  whet  his  appetite. 
Vet  it  is  not  the  ordinances,  but  IheGod  of  the  ordinances,  that  his  licart  is  upon. 
And  here  lie  have,  I.  His  desire  tuivard  God,  r.  l.i!.  I .'.  His  estetmof  God, 
r.  3, 4.  III.  His  satisfaction  in  God,  r.  5.  IV.  His  secret  communion  icith 
God,  V.  G.  V.  His  joyful  dependence  upon  God,  v.  7,  8.  VI.  His  holy  triumph 
in  God  over  his  enemies,  and  in  the  assurance  of  his  own  safety,  r.  9. .  1 1.  A 
devout  and  pirns  soul  has  little  need  of  direction  how  to  sing  this  psalm,  so 
naturally  does  it  speak  its  own  genuine  language ;  and  an  unsanctifed  soul, 
that  is  unacquainted  and  unaffected  with  divine  things,  is  scarcely  capable  of 
tinging  it  with  understanding. 

A  psalm  of  David,  when  he  was  in  the  wilderness  of  Judah. 

1.  /~\  GOD,  thou  art  my  God  ;  early  will  I  seek 
\_/  thee:  my  soul  thirsteth  for  thee,  my  flesh 
longeth  for  thee  in  a  dry  and  thirsty  land,  where 
no  water  is;  2.  To  see  thy  power  and  thy  glory, 
so  as  I  have  seen  thee  in  the  sanctuary. 

The  title  tells  us  when  the  psalm  was  penned,  when  David  was 
in  the  tcildcrness  of  Jutlah ;  that  is,  in  the  forest  of  Hareth,  iSam. 
22.  5.  Or,  in  the  uildcrness  of  Ziph,  1  Sam.  23.  15.  1.  Even 
in  Canaan,  though  a  fruitful  land,  and  the  people  numerous,  yet 
there  were  wildernesses,  places  less  fruitful,  and  less  inhabited,  tlian 
other  places.  It  will  be  so  in  the  world,  in  the  church,  but  not  in 
heaven;  there  it  is  all  city,  all  paradise,  and  no  desert  ground; 
the  wilderness  there  shall  blossom  as  the  rose.  2.  The  best  and 
dearest  of  God's  saints  and  servants  may  sometimes  have  their 
lot  cast  in  a  wilderness,  which  speaks  them  lonelv  and  solitarv, 
desolate  and  afflicted,  wanting,  wandering,  and  unsettled,  and 
quite  at  a  loss  what  to  do  with  themselves.  3.  None  of  the  straits 
and  difficulties  of  a  wilderness  must  put  us  out  of  tune  for  sacred 
songs;  but  even  then  it  is  our  duty  and  interest  to  kee|)  u])  a 
cheerful  communion  with  God.  There  are  psalms  |)roper  for  a 
wilderness,  and  we  have  reason  to  thank  God  that  it  is  the 
wilderness  of  .ludah  we  are  in,  not  the  wilderness  of  Sin. 

David,  in  these  verses,  stirs  vp  hiiiisrlf  to  take  hold  on  God, 

I.  By  a  lively  active  faith ;  0  God,  thou  art  my  God.  Note, 
In  all  our  addresses  to  God,  we  must  eye  him  as  God,  and  our 
God,  and  this  w  ill  Ijc  our  comfort  in  a  wilderness-state.  AVe  must 
acknowledge  that  God  is,  that  we  speak  to  one  that  really  exists, 
and  is  present  with  us,  when  we  say,  O  God,  which  is  a  serious 
word;  pity  it  should  ever  be  used  as  a  by-word.  And  we  must 
own  his  authorily  over  us,  and  ]iroprielv  in  us,  and  our  relation 
to  him  ;  Thou  art  my  God,  mine  bv  creation,  and  therefore  mv 
rightful  Owner  and  Ruler,  mine  bv  covenant,  and  my  own  con- 
tent." We  nmst  speak  it  with  the  greatest  pleasure  to  ourselves, 
and  thankfulness  to  God,  as  these  that  are  resolved  to  abide  by  it; 
t)  God,  thou  art  my  God. 

.[.  3y  pious  and  devout  affections,  pursuant  to  the  choice  he 
had  made  of  God,  and  the  covenant  tie  had  made  with  him. 


1.  Ho  resolves  to  seek  God,  and  his  favour  and  grace.  Thou 
art  my  God,  and  Iherelore  I  will  seek  thee  ;  for,  should  nut  a  people 
seek  unto  their  God?  Isa.8.  19.  \Ve  must  seek  him;  we  must 
covet  his  favour  as  our  chief  good,  and  consult  his  glory  as  our 
highest  end  ;  we  must  seek  acriuaintaiice  with  him  by  hisword,  and 
seek  mercy  from  him  by  prayer.  \Ve  must  seek  him,  (1.)  Early, 
with  the  utmost  care,  as  those  that  are  afraid  of  missing  him; 
we  must  begin  our  days  with  him,  begin  every  day  with  him; 
Jiarly  will  1  seek  thee.  {'1.)  Earnestly ;  "  My  soulUiirsteth  for 
thee,  and  my  flesh  longeth  for  thee;  my  whole  man  is  affected 
with  this  pursuit,  here  in  a  dry  and  thirsty  land."  Observe, 
[1.]  His  complaint  in  the  want  of  (iod's  favourable  presence. 
He  was  in  a  dry  and  thirsty  land  ;  so  he  reckoned  it,  not  so  much 
because  it  was  a  wilderness,  as  because  it  was  at  a  distance  from 
the  ark,  from  the  word  and  sacraments.  This  v\orld  is  a  weary 
land,  so  the  word  is ;  it  is  so  to  the  worldly  that  have  their  jiorlion 
in  it,  it  will  yield  them  no  true  satisfaction  ;  it  is  so  to  the  godh 
that  have  their  passage  through  it,  it  is  a  valley  of  Baca,  they  caii 
promise  themselves  little  fr(mi  it.  [2.]  His  importunity  for  that 
presence  of  God  ;  My  soul  thirsteth,  longeth,  for  thee.  His  want 
quickened  his  desires,  which  were  very  intense ;  he  thirsted  as  the 
hunted  hart  for  the  water-brooks;  he  would  take  up  with  nothing 
short  of  it.  His  desires  were  almost  impatient ;  he  longed,  he 
languished,  till  he  should  be  restored  to  the  liberty  of  God's 
ordinances.  Note,  Gracious  souls  look  down  upon  the  world  with 
a  holy  disdain,  and  look  up  to  God  with  a  holy  desire. 

2.  He  longs  to  enjoy  God.  What  is  it  that  he  does  so  passion- 
ately wish  for?  What  is  his  petition,  and  \\hat  is  his  request?  It 
is  this,  (i'.  2.)  To  see  thy  power,  and  thy  glory,  so  as  J  have  seen 
thee  in  the  sanctuary.  Tliat  is,  (1.)  "  To  see  it  here  in  (his  wil- 
derness, as  I  have  seen  it  in  the  tabernacle  ;  to  see  it  in  secret,  as 
I  have  seen  it  in  the  solemn  assembly."  Note,  when  w<-  want  the 
benefit  of  public  ordinances,  we  should  desire  and  endravunr  to 
keep  up  the  same  communion  with  God  in  our  retireme'its,  that 
we  have  had  in  the  great  congregation.  A  closet  may  be  turned 
into  a  little  sanctuary.  Ezekiel  had  the  visions  of  the  Almighty 
in  Babylon,  and  John,  in  the  isle  of  Patmos.  When  we  are  alone, 
we  may  have  the  Father  with  us,  and  that  is  enough.  (2.)  "To. 
see  it  again  in  the  sanctuary,  as  I  have  formerly  seen  it  there."  He 
longs  to  be  brought  out  of  the  wilderness,  not  that  he  might  see  his 
friends  again,  and  be  restored  to  the  jileasures  and  gaieties  of  the 
court,  but  that  he  might  have  access  to  the  sanctuary  ;  not  to  see 
the  priests  there,  and  the  ceremony  of  the  worship,  but  to  see  thy 
power  and  glory,  tliy  glorious  power,  or  thy  powerful  glory,  w  hicli 
is  ])ut  for  all  God's  attributes  and  perfections ;  "  that  I  may  increase 
in  my  acquaintance  with  them,  and  have  the  agreeable  impressions 
of  them  made  upon  my  heart."  So  to  behold  the  glory  of  the  Lord, 
as  to  be  changed  into  the  same  image,  2  Cor.  3.  18.  Thnt  I  may 
see  thy  power  and  glory;  he  does  not  say,  as  I  have  seen  them,  but 
as  I  have  seen  thee.  We  cannot  see  the  essence  of  God,  but  we 
see  him,  in  seeing  by  faith  his  attributes  and  perfections.  These 
sights  David  here  pleases  himself  with  the  remembrance  of;  those 
were  precious  minutes  which  he  spent  in  communion  with  God,  he 
loved  to  think  them  over  again  ;  tliese  he  lamented  the  loss  of,  and 
longed  to  be  restored  to.  Note,  That  which  has  been  the  delight, 
and  is  the  desire,  of  gracious  souls,  in  Iheir  attendance  on  solemn 
ordinances,  is,  to  see  God,  and  his  power  and  glory  in  them. 

3.  Because  thy  loving-kindness  is  better  than 
life,  my  lips  shall  praise  thee.  4.  Thus  will  I  bless 
thee  Avhile  I  live:  I  will  lift  up  my  hands  in  thy 
name.  5.  IMy  soul  shall  be  satisfied  as  with  marrow 
and  fatness;  and  my  mouth  shall  praise  thee  with 
joyful  lips:  0.  "NYhen  I  remember  thee  upon  my 
bed,  and  meditate  on  thee  in  the  niglit-viaiches. 

How  soon  are  David's  complaints  and  prayers  turned  into 
praises  and  thanksgivings!  After  two  verses  that  speak  his  desire 
in  seeking  God,  here  are  some  that  speak  his  joy  and  satisfaction 
io   haviug  found   him.     Faithful  prayers  may  quickly  be  turned 


PSALMS,  LXIII. 


Praise 


mto  joyful  praises,  if  it  be  not  our  own  fault.  Let  the  hearts  of 
those  rejoice  that  seek  the  Lord,  (105.  3.)  and  let  them  praise  him 
for  workins;  those  (lc^ires  in  them,  and  giving  lliem  assurance  that 
he  will  satisfy  them.  David  was  now  in  a  wilderness,  and  yet 
had  his  heart  imich  enlarged  in  blessing  God.  Even  in  affliction, 
we  need  not  want  matter  for  praise,  if  we  have  but  a  heart  to  it. 
Observe, 

I.  What  David  will  praise  God  for;  (u. 3.)  Becavse  thy  loving- 
kindness  is  better  than  life,  than  lives;  life,  and  all  the  comforts 
of  life  ;  life  in  its  best  estate;  long  life  and  prosperity.  God's 
loving-kindness  is,  in  itself,  and  in  the  account  of  all  the  saints, 
better  than  life.  It  is  our  spiritual  life,  and  that  is  better  than 
temporal  life,  30. 5.  It  is  belter,  a  thousand  times,  to  die  in  God's 
*avour,  than  to  live  under  his  wrath.  David,  in  the  wilderness, 
tmds,  by  comfortable  eNjiericnce,  that  God's  loving-kindness  is 
better  than  life;  and  Therefore  (says  he)  my  lips  shall  praise  thee. 
Note,  Those  that  have  their  hearls  refresiied  wilh  tlie  tokens  of 
God's  favour,  ought  to  have  \.\\em  eidarged  in  his  praises.  A  great 
deal  of  reason  we  have  to  bless  God  that  we  have  better  provi- 
sions, and  better  ))ossessio»s,  than  the  wealth  of  this  world  can 
afford  us;  and  tliat,  in  liie  service  of  God,  and  in  communion  with 
him,  we  have  better  eniplovmtnts,  and  better  enjovmcnls,  than 
we  can  have  in  the  business  and  converse  of  this  world. 

II.  How  lie  will  praise  God,  and  how  long,  v.  A.  He  resolves 
to  live  a  life  of  thankfulness  to  Gcd,  and  dependence  on  him. 
Observe,  1.  His  manner  of  blessing  God;  "  Tims  will  I  bless 
thee;  thus,  as  I  have  now  begun;  the  present  devout  affections 
shall  not  pass  awav,  like  the  morning  cloud,  but  shine  more  and 
more,  like  the  morning  sun."  Or,  "  I  will  bless  thee  with  the 
same  earnestness  and  fervency  wilh  which  I  have  prayed  to  thee." 
2.  His  continuance  and  perseverance  therein;  I  will  bless  thee 
while  I  live.  Note,  Praising  God  must  be  the  work  of  our  whole 
lives;  we  must  always  retain  a  grateful  sense  of  his  former  favours, 
and  rejieat  our  thanksgivings  for  them;  we  must  every  day  give 
thanks  to  him  for  the  beiiefils  with  which  we  are  daily  loaded. 
We  must  in  every  thing  give  lluinks;  and  not  be  jnit  out  of  frame 
for  this  duty  by  any  of  the  afflictions  of  this  present  time.  What- 
ever days  we  live  to  see,  how  dark  and  cloudy  soever,  though  the 
days  come,  of  \\hicli  we  say.  We  have  no  pleasure  in  them,  yet 
still  every  day  must  be  a  llianksgiving-day,  even  to  our  dying-day. 
In  lliis  work  we  nnist  spend  our  time,  because  in  tliis  work  we 
hope  to  spend  a  blesse<i  eternity.  3.  His  constant  regard  to  God 
upon  all  occasions,  which  should  accompany  his  praises  of  him; 
/  ivill  lift  vp  my  hands  in  thy  name.  We  must  have  an  eve  to 
God's  name,  to  all  that  by  whicli  he  has  made  himself  known,  in 
all  our  prayers  and  praises,  which  we  are  taught  to  begin  with. 
Hallowed  be  thy  name,  and  to  conclude  wilh.  Thine  is  the  glory. 
This  we  must  have  an  eye  to  in  our  work  and  warfare;  we  must 
lift  up  our  liands  to  our  duty,  and  against  our  spiritual  enemies, 
in  God's  name,  in  llie  strength  of  his  Spirit  and  grace,  71.  16. 
Zech.  10. 12.  We  must  make  all  our  vows  in  God's  name;  to 
him  we  must  engage  ourselves,  and  in  a  dependence  upon  his 
grace.  And  when  wc  lift  up  the  hands  that  hang  down,  in 
comfort  and  joy,  it  must  be  in  God's  name ;  from  him  our  comforts 
must  be  fetched,  and  to  him  they  must  be  devoted ;  In  thee  do  ive 
boast  all  the  day  long. 

III.  Wilh  what  pleasure  and  delight  he  would  praise  God,  v.  5. 
1.  Wilh  inward  complacency;  My  sonl  shall  be  satisfied  as  with 
marrow  and  fatness ;  not  only  as  with  bread,  which  is  nourishing, 
but  as  will)  marrow,  which  is  pleasant  and  delicious,  Isa.  25.  6. 
David  hopes  he  shall  return  again  to  the  enjoyment  of  God's  or- 
dinances, and  then  he  shall  thus  be  satisfied,  and  the  more  for  his 
having  been  for  a  time  under  restraint.  Or,  if  not,  yet  in  God's 
loving-kindness,  and  in  conversing  «ilh  him  in  solitude,  he  shall 
be  thus  satisfied.  Note,  There  is  that  in  a  gracious  God,  and  in 
communion  wilh  him,  whicli  gives  abundant  satisfaction  to  a  soul, 
36.  0. — Go.  4.  And  there  is  that  in  a  gracious  soul,  which  takes 
abundant  satisfaction  in  fiod,  and  communion  willi  hini.  The 
saints  have  a  contentment  wilh  God,  Ihcy  desire  no  more  than 
his  favour  to  make  Ihem  liiippy;  and  tltey  have  a  transcendent 
v-omplaccncy  in  God,  in  comparison  wi;h  which  all  the  delights  of 


sense  arc  sapless  and  without  relish ;  as  puddle-water  in  com- 
parison wilh  the  wine  of  this  consolation.  2.  With  outward 
expressions  of  this  satisfaction;  he  will  praise  God  with  joyful 
lips.  He  will  praise  him,  (1.)  Openly;  his  moulh  and  lips  shall 
praise  God.  When  with  the  heart  miin  believes,  and  is  thankfid, 
with  the  mouth  confession  must  be  made  of  both,  to  the  glory 
of  God;  not  that  the  performances  of  the  moulh  are  accepted 
without  the  heart,  (Malth.  15.  0.)  but  out  of  the  abundance  of 
the  heart  the  moulh  must  speak,  (45.1.)  both  for  the  exciting 
of  our  own  devout  affections,  and  for  the  edification  of  others. 
(2.)  Cheerfully ;  we  must  praise  God  wilh  joyful  lips;  we  must 
address  ourselves  to  that  and  other  duties  of  religion  with  great 
cheerfulness,  and  speak  forth  the  praises  of  God  from  a  principle 
of  holy  joy.     Praising  lips  must  be  joyful  lips. 

IV.  How  he  would  entertain  himself  with  thoughts  of  God  when 
he  was  most  retired;  (y.  (5.)  I  will  praise  thee,  when  I  remember 
thee  upon  my  bed.  We  must  praise  God,  upon  every  remembrance 
of  him.  Now  that  David  was  shut  out  from  pidilic  ordinances, 
he  abounded  the  more  in  secret  communion  with  God,  and  so  did 
something  toward  making  up  his  loss.     Observe  here, 

1.  How  David  employed  himself  in  thinking  of  God.  God 
was  in  all  his  thoughts,  which  is  the  reverse  of  the  wicked  man's 
character,  10.4.  The  thoughts  of  God  were  ready  to  him ;  "/ 
remember  thee;  when  I  go  to  think,  I  find  thee  at  my  right  hand, 
present  to  my  mind."  This  subject  should  first  offer  itself,  as  that 
which  we  cannot  forget  or  overlook.  And  they  were  fixed  in  him ; 
/  meditate  on  thee.  Thoughts  of  God  must  not  be  transient 
thoughts,  passing  through  the  mind,  but  abiding  thoughts,  dwell- 
ing in  the  mind. 

2.  When  David  employed  himself  thus;  Upon  his  bed,  and  in 
the  night-watches.  David  was  now  wandering  and  unsettled,  but, 
wherever  he  came,  he  brought  his  religion  along  wilh  him.  Upon 
my  beds,  so  some :  being  hunted  by  Saul,  he  seldom  lay,  two 
nights  together,  in  the  same  bed;  but,  wherever  he  lay,  if,  as 
Jacob,  upon  the  cold  ground,  and  with  a  stone  for  his  pillow, 
good  thoughts  of  God  lay  down  with  him.  David  was  so  fidl  of 
business,  all  day,  shifting  for  his  own  safety,  that  he  had  scarcely 
leisure  to  apply  himself  solemnly  to  religious  exercises,  and  there- 
fore, rather  than  want  time  for  them,  he  denied  himself  his 
necessary  sleep.  He  was  now  in  continual  peril  of  his  life,  so  that 
we  may  suppose  care  and  fear  many  a  lime  held  his  eves  wakings 
and  gave  him  wearisome  nights;  but  then  he  entertained  and 
comforted  himself  wilh  thoughts  of  God.  Sometimes  we  find  David 
in  tears  upon  his  bed,  (6.  6.)  but  thus  he  wiped  away  his  tears. 
When  sleep  departs  from  our  eyes,  through  pain  or  sickness  of 
body,  or  any  disturbance  in  ihe  mind,  our  souls,  by  remembering 
God,  may  be  at  ease,  and  repose  themselves.  Perhaps  an  hour's 
pious  meditation  will  do  us  more  good  than  an  hour's  sleep 
would  have  done  ;  see  16.  7. — 17. 3. —  4. 4. — 119.  62.  There  were 
night-watches  kept  in  the  tabernacle  for  praising  God,  (134.  1.) 
in  which,  probably,  David,  when  he  had  liberty,  joined  with  the 
Levites;  now  that  he  could  not  keep  place  with  them,  he  kept 
time  with  them,  and  wished  himself  among  them. 


7.  Because  thou  hast  been  my  help,  thei-efofe  in 
the  shadow  of  thy  wings  will  I  rejoice.  8.  My  soul 
followeth  hard  after  thee:  thy  right  handupholdeth 
me.  9.  But  those  that  seek  my  soul,  to  destroy  it, 
shall  go  into  the  lower  parts  of  the  eartii.  10.  They 
shall  fall  by  the  sword :  they  shall  be  a  portion  for 
foxes.  11.  But  the  king  shall  rejoice  in  God; 
every  one  that  sweareth  by  him  shall  glory:  but 
the  mouth  of  them  that  speak  lies  shall  be  stopped. 

David,  having  expressed  his  desires  toward  God,  and  hi.i 
praises  of  h.im,  here  speaks  his  confidence  in  him,  and  his  joyfu! 
expectations  from  him;  (v.  7.)  In  the  shadotv  of  thy  ivings  I  uill 
rejoice;   alluding  either  to  the  wings  of  Ihe  cherubinis,  stretched 


^ 


PSALMS,  LXIII,  LXIV. 


The  Doom  of  the  Wicked. 


out  over  the  ark  of  the  covenant,  between  which  God  is  said  to 
(iwcU;  ("I  will  r«"joice  in  ihine  oracles,  and  in  covenant  and 
communion  with  thee;")  or  to  llie  uings  of  a  fowl,  under  wliich 
the  helpless  young  ones  have  shelter,  as  the  eacric's  young  ones, 
(Exod.  ly.  4.  Deut.  32.  11.)  which  speaks  the  divine  power;  and 
the  voung  ones  of  the  common  hen,  (Matlh.  23.  37.)  which 
iij)eaks  more  of  divine  tenderness.  It  is  a  phrase  often  used  in  the 
psalms,  (17.  8.— 36.  7.-57.  1.— 61.4.— 01.4.)  and  nowhere 
else  in  this  sense,  except  Ruth,  2.  12.  where  Rntli,  when  she 
became  a  proselvte,  is  said  to  trust  nndcr  the  winys  of  the  God  of 
Israel.  It  is  our  duty  to  rejoice  in  the  shadow  of  God's  wiiir/s, 
which  denotes  our  recourse  to  him  by  faith  and  prayer,  as 
naturally  as  the  chickens,  when  they  are  cold  or  frightened,  run 
by  instinct  under  the  wings  of  the  hen.  It  intimates  also  our 
reliance  upon  him  as  able  and  ready  to  help  us,  and  our  refresh- 
ment and  satisfaction  in  his  care  and  protection.  Having 
committed  ourselves  to  God,  we  must  be  easy  and  pleased,  and 
(jiiict  from  the  fear  of  evil. 

Now  let  us  see  further, 

I.  What  were  the  supports  and  encouragements  of  David's 
confidence  in  God.  Two  things  were  as  props  to  that  hope, 
whicli  llie  word  of  God  was  the  only  foundation  of. 

1.  Uis  former  experiences  of  God's  power  in  relieving  him; 
"  Bcraiisc  thou  hast  been  my  Help,  when  other  helps  and  hel|)ers 
faile<l  me,  therefore  I  will  still  rejoice  in  thv  salvation,  will  trust 
in  thee  for  tile  future,  and  will  do  it  with  delight  and  holy  joy. 
Thou  hast  been  not  onlv  my  Helper,  but  my  Help;"  for  we  could 
never  haie  helped  ourselves,  nor  could  any  creature  have  been 
helpful  to  us,  lint  by  him.  Here  we  may  set  up  our  Ebenezer, 
saying,  Hitherto  the  Lord  has  helped  ns,  and  must  tlierefore  resolve 
that  we  will  never  desert  him,  never  distrust  him,  nor  ever  droop 
in  our  walking  with  him. 

2.  The  present  sense  he  had  of  God's  grace  carrying  him  on  in 
these  pursuits;  (u.8.)  Itly  soul  follows  hard  after  thee,  which 
speaks  a  very  earnest  desire,  and  a  serious,  vigorous,  endeavour 
to  keep  up  communion  with  God  ;  if  we  cannot  always  have  God 
m  our  embraces,  yet  we  must  aiways  have  him  in  our  eye,  reaching 
forth  toward  liini  as  our  Prize,  Phil.  3.  14.  To  press  hard  after 
God,  is  to  follow  him  close,  as  those  that  are  afraid  of  losing  the 
Right  of  him,  and  to  follow  him  fast,  as  those  that  long  to  be  with 
him.  This  David  did,  and  he  owns,  to  the  glory  of  God,  Thy 
right  hand  upholds  me.  God  upholds  him,  (1.)  Under  his  afflic- 
tions, that  he  might  not  sink  under  them;  Underneath  are  the 
everlastiny  arms.  (2.)  In  his  devotions ;  God  upheld  him  in  his 
holy  desires  and  jiursuits,  that  he  might  not  grow  weary  in  well- 
doing. Those  that  follow  hard  after  God,  would  soon  fail  and 
give  off,  if  God's  right  hand  did  not  uphold  them.  It  is  he  that 
strensthens  ns  in  the  pursuit  of  him,  quickens  our  good  affections, 
and  comforts  us  while  we  have  not  yet  attained  what  we  are  in  the 
pursuit  of.  It  is  by  the  power  of  God,  that  is,  his  right  hand,  that 
we  are  kept  from  falling.  Now  this  was  a  great  encouragement 
to  the  psalmist  to  hope  that  he  would,  in  due  time,  give  him  that 
which  he  so  earnestly  desired,  because  he  had  by  his  grace 
wrougjit  in  l*ni  those  desires,  and  kept  them  up. 

II.  What  it  was  that  David  triumphed  in  the  hopes  of. 

1.  That  his  enemies  should  be  ruined,  v.  9, 10.  There  were 
those  that  soiu/ht  his  soul  to  destroy  it;  not  only  his  life,  (which 
they  struck  at,  both  to  prevent  his  coming  to  the  crown,  and 
because  they  envied  and  hated  him  for  his  wisdom,  piety,  and 
usefulness,)  but  his  soul,  which  they  sought  to  destroy  by  banish- 
ing him  from  God's  ordinances,  which  are  the  nourishment  and 
support  of  the  soul,  so,  doing  what  they  could  to  starve  it;  and, 
by  sending  him  to  serve  other  gods,  so,  doing  what  they  could  to 
poison  it,  1  Sam.  26. 19.  But  he  foresees,  and  foretells,  (1.)  That 
Ihey  shall  go  into  the  lower  parts  of  the  earth;  to  the  grave,  to 
hell;  their  enmity  to  David  would  be  their  death  and  their 
damnation ;  their  ruin,  their  eternal  ruin.  ( 2.)  That  they  shall  fi-.H 
by  the  sword;  by  the  sword  of  God's  wrath  and  his  justice;  by 
Ihe  sword  of  man,  Job,  19.  28,  29.  They  shall  die  a  violent  death. 
Rev.  13.  10.  This  was  fulfilled  in  Saul,  he  fell  by  the  sword, 
his  own  sword  ;  David  (oretold  <•'      vet  he  would  not  execute  it 


when  it  was  in  the  power  of  iiis  hand,  once  and  again  ;  for  pre- 
cepts, not  projihecies,  are  (uir  rule.  (3.)  That  thvy  shall  be  a 
portion  for  foxes;  either  their  dead  bodies  shall  be  a  jjrey  to 
ravenous  bea.sts,  (Saul  lava  good  while  unburied,)  orllieir  houses 
and  estates  shall  be  a  liahilalion  for  «ild  beasts,  Isa.34.  14. 
.Such  as  this  will  be  the  doom  oi  Christ's  enemies,  tliat  oj)posc 
his  kingdom  and  interest  in  the  world;  Briny  them  forth,  and 
slay  them  before  me,  Luke,  19.  27. 

2.  That  he  himself  should  gain  his  point  at  last,  (u.  11.)  that  he 
should  be  advanced  to  the  Ihioneto  which  he  had  been  anointed; 
The  king  shall  rejoiee  in  God.  (  1.)  He  calls  liimself  the  hiny, 
because  he  knew  himself  to  be  so  in  the  divine  [lurpose  and  tjesig- 
uation  ;  thus  Paul,  while  yet  in  the  conflict,  writes  himself  more 
than  a  conqueror,  Rom.  8.  37.  Believers  are  made  kings,  though 
they  arc  not  to  have  the  dominion  till  the  morning  of  the  resur- 
rection. (2.)  He  doubts  not  but  that  though  he  was  now  sowing 
in  tears,  he  should  reap  in  joy;  The  hiny  shall  rejoice.  (3.)  He 
resolves  to  make  God  the  Aljiha  and  Omega  of  all  his  joys;  he 
shall  rejoice  in  God.  Now  this  is  applicable  to  the  glories  and 
joys  of  the  exalted  Redeemer.  Messiah  the  Prince  shall  rejoice 
in  God  ;  he  is  already  entered  into  the  joy  set  before  him,  anil  his 
glory  will  be  completed  at  his  second  coming. 

Two  things  would  be  the  good  effect  of  his  advancement; 

[1.]  It  would  be  the  consolation  of  his  friends.  Every  one  that 
swears  to  him,  that  is,  to  David,  that  comes  into  his  interest,  and 
takes  an  oath  of  allegiance  to  him,  shall  glory  in  his  success;  or 
that  swears  by  him,  that  is,  by  the  blessed  name  of  God,  arnd  not 
by  any  idol ;  (Deut.  G.  13.)  and  then  it  means  all  good  people, 
that  make  a  sincere  and  open  profession  of  God's  name;  Ihey 
shall  glory  in  God  ;  they  shall  glory  in  David's  advancement ;  They 
that  fear  ihce,  will  be  glad  ivhen  they  see  me.  Tliev  that  heartily 
espouse  Ihe  cause  of  Christ,  shall  glory  in  its  victory  at  last.  If 
we  svjj'er  with  him,  we  shall  reign  ivith  him. 

[2.]  It  would  be  the  confutation  of  his  enemies;  The  month  of 
them  that  speak  lies,  of  .Saul,  and  Doeg,  and  others  that  niisrepre- 
seiiled  Daval,  and  insulted  over  him,  as  if  his  cause  was  desperate, 
shall  be  (piite  stopjied  ;  they  shall  not  have  one  word  more  to  say 
against  him,  but  will  be  for  ever  silenced  and  shamed.  Ap|)lv 
this  to  Christs  enemies,  to  those  that  speak  lies  to  him,  as  all 
hypocrites  do,  that  tell  him  they  love  him,  while  their  hearts  are 
not  with  him;  their  mouth  shall  be  stopped  with  that  word,  / 
htiow  you  not  whence  you  are;  they  shall  be  for  ever  speechless, 
Matlh.  22. 12.  The  mouths  of  those  also  that  sjieak  lies  against 
him,  that  pervert  the  right  ways  of  the  Lord,  and  speak  ill  of  his 
holy  religion,  will  be  stopped,  in  that  day  when  ll;e  Lord  shall 
come  to  reckon  for  all  the  hard  speeches  wliich  ungodlv  sinners 
have  spoken  against  him.  Christ's  second  coming  will  be  the 
everlasting  trii;m|)h  of  all  his  faithful  friends  and  followers,  who 
may  therefore  now  triumph  in  the  believing  hopes  of  it. 

PSALM  LXIV. 

This  whole  psalm  has  reference  to  David's  enemies,  persecutors,  anil  slanderers  ; 
many  suck  there  trere,  and  a  great  deal  nf  h'oulite  thnj  gare  him,  almost  alt 
his  days,  so  that  tee  need  nut  puess  at  any  particiiUr  occasion  of  penning  this 
psalm.  1.  He  prays  to  Gud  to  presej-re  him  from  their  malicious  disigns 
against  him,  v.  1,2.  //.  Jle  gires  a  very  bad  character  of  them,  as  men 
marked  for  ruin  by  their  own  u-ickedness,  r.3..e.  III.  By  llie  spirit  vf 
prophecy,  he  foretells  their  destruction,  uhich  would  redound  to  the  glory  oj 
God,  and  the  encouragement  of  his  people,  r.  7..I0.  In  singing  this  psalm, 
we  must  observe  the  effect  of  the  old  enmity  that  is  in  the  seed  of  the  uomati 
against  the  seed  of  tite  serpent ;  and  assure  ourselves  that  the  strpent's  head 
will  be  broken,  at  last,  to  the  hononr  and  joy  of  the  holy  seed. 

To  the  chief  musician.     A  psalm  of  David. 

1     TTEAR  my  voice,   O  God,   in  my  prayer; 
Xl   pieserve  my  life  from  fear  of  liie  enemy. 

2.  Hide  me  from  the  secret  counsel  of  the  yvirked; 
from  the  insurrection  of  the  workers  of  iniquity: 

3.  AVho  wet  their  tongue  like  a  sword,  and  bend 
their  bows  to  shoot  their  arrows,  even  bitter  tvords: 


PSALMS,  LXn 


Petiliona. 


4.  That  they  may  shoot  in  secret  at  the  perfect: 
suddenly  do  they  slioot  at  him,  and  fear  not. 
o.  Tliey  encourage  themselves  in  an  evil  matter; 
they  commune  of  laying  snares  privily;  they  say, 
Who  shall  see  them  ?  6.  They  search  out  ini- 
quities; they  accomplish  a  diligent  search:  both 
the  inward  tkouglit  of  every  one  of  them,  and  the 
lieart,  is  deep. 

David,  in  these  verses,  puts  in  before  God  a  representation  of 
his  own  dan2,er,  and  of  liis  enemies'  character,  to  enforce  his 
petition  that  God  wouKI  protect  him,  and  punish  them. 

I.  He  earnestly  begs  of  God  to  preserve  him;  {v.  1,  2.)  Hear 
mxj  voice,  O  God,  in  my  prayer;  grant  me  the  thing  I  pray  for: 
and  this  is  it.  Lord,  preserve  my  life  from  fear  of  the  enemy,  from 
the  enemv  that  I  am  in  fear  of.  He  makes  request  for  his  life, 
whicii  is,  in  a  particular  manner,  dear  to  him,  because  he  knows 
it  is  desioned  to  be  very  serviceable  to  God  and  his  generation. 
Wlien  his  life  is  struck  at,  it  cannot  be  thought  he  should 
altogether  hold  his  peace;  Esth.7.2,  4.  And  if  he  plead  his  fear 
of  the  enemy,  it  is  no  disparagement  to  his  courage;  his  father 
Jacob,  that  prince  with  God,  did  so  before  him,  (Gen.  32.  11.) 
Deliver  me  from  the  hand  of  Esau,  for  I  fear  him.  Preserve  my 
life  from  fear,  not  only  from  the  thing  itself  which  I  fear,  but 
from  the  disquieting  fear  of  it;  this  is,  in  effect,  the  preservation 
of  the  life,  for  fear  has  torment;  particularly  the  fear  of  death,  by 
reason  of  which  some  are,  all  their  life-time,  subject  to  bondage. 
He  pra\s,  "  Hide  mc  from  the  secret  counsel  of  the  wicked,  from 
the  mischief  which  lliev  secretly  considt  among  themselves  to  do 
against  me,  and  from  the  insurrection  of  the  icorkers  of  iniquity, 
hho  join  forces,  as  thev  join  counsels,  to  do  me  a  mischief." 
Observe,  The  secret  counsel  ends  in  an  insurrection;  treasonable 
practices  begin  in  treasonable  confederacies  ai.d  conspiracies. 
"Hide  me  from  them,  that  they  may  not  find  me,  that  they  may 
not  reach  me.     Let  me  be  safe  under  ihy  protection." 

n.  He  complains  of  the  great   malice  and  wickedness  of  his 
enemies;   "  Lord,  hide  me  from  them,  for  they  are  the  worst  of 
men,  not  fit  to  be  connived  at;  they  are  dangerous  men,  that  will 
stick  at  nothi'ng;  so  that  I  am  undone,  if  thou  do  not  take  my  part." 
1.  They   are  very  spiteful   in   their  calumnies  and  reproaches; 
17.3,4.     They  are   described  as  military  men,  with   their  sword 
and   bow,  archers   that  tiike   aim   exactly,  secretly  and    suddenly 
shoot  at   the  harndess    bird   that  apprehends  not  herself  in  any 
danger.    But,  (  1.)  Their  tongues  are  their  swords,  flaming  swords, 
two-edged  swords,  drawn    swords,  drawn   in  anger,   with  which 
they  cut,  and  wound,  and  kill,  the  good  name  of  their  neighbour. 
The  tongue  is  a  little  nienilier,  but,  like  the  sword,  it  boasts  great 
things,  Jam.  3.  5.     It  is  a  dangerous  weapon.     (2.)  Bitter  words 
arc  their  arrows.     Scurrilous  reflections,  opprobrious  nicknames, 
lalse   representations,  slanders  and   calumnies,  the    fiery  darls  of 
the  wicked  one,  set  on  fire  of  hell.     For  these  their  malice  bends 
their  bows,  to  send  out  Uiese  arrows  wilh  so  much  the  more  force. 
C3.)  The  ujiright  man    is  their  mark,  against  him  their  spleen  is, 
and  they  cannot   speak  peaceably  either  of  him  or  to  him.     The 
belter  anv  man  is,  the  more  he  is  envied    by  those  that  are  tliem- 
srlves  bad,  and  the  more  ill  is  said  of  him.     (4.)  They  manage  it 
\Mlh  a  great  deal  of   art  and  snbllety ;   they  shoot   in  secret,  that 
tliose  Ihoy  shoot  at  may  not  discover  them,  and  avoid  the  danger, 
for  ?■('  rnin  is  the  net  spread  in  the  sight  of  any  bird.     And  sud- 
denly do  Ihey  slioot,  wilhoiit  giving  a  man  lawful  warning,  or  any 
opportunity  lo  defend   himself.      Cursed  be  he  that  thus  smites  his 
neighbour  secretly,  \n   his  reputation,   Deut.  27.  24.     There  is  no 
jt'iard  against  a  pass  made  by  a  false  tongue.     (5.)  Herein  they 
(car  not ;   they  are  confident  of  Iheir  success,  and  doubt    not  but 
6y  these  methods  they  shall   gain   the  point  which   their  malice 
dims  at.     Or,  rather  they  fear  not  the  wrath  of  God,  which  will 
he.  the  portion  of  a  false  tongue.     They  are  impudent  and  daring 
in  the  mischief  they  do  to  good   people,  as  if  they  must  never  be 
called  to  an  account  for  it. 


2.  They  are  very  close,  and  »cry  resolute,  in  their  maiicioui 
projects,  V.  5.  (1.)  They  strei.glhen  and  corroborate  themselvei 
and  one  another  in  this  evil  matter,  and,  by  joining  together  in  i^ 
they  make  one  another  the  more  bitter  and  the  more  bold; 
Fortiter  calumniari,  aliquid  adkcerehit — Lay  on  an  abundance  oj 
reproach;  part  %vill  be  sure  to  stick.  It  is  bad  to  do  a  wrong 
thing,  but  worse  to  encourage  ourselves  and  one  another  in  it, 
that  is  doing  the  Devil's  work  for  him.  It  is  a  sign  that  the 
heart  is  hardened  to  the  highest  degree,  when  it  is  thus  fully  set 
to  do  evil,  and  fears  no  colours.  It  is  the  office  of  conscience  to 
discourage  men  in  an  evil  matter,  but,  when  that  is  baffled,  the 
case  is  desperate.  (2.)  They  consult  with  themselves  and  one 
another  how  to  do  the  most  mischief,  and  most  effectually; 
Thry  commune  of  laying  snares  privily.  All  their  communion  is 
in  sin,  and  all  their  communication  is  how  to  sin  securely.  They 
hold  councils  of  war  for  finding  out  the  most  effectual  expedients 
to  do  mischief,  every  snare  they  lay  was  talked  of  before,  and 
was  laid  with  all  the  contrivance  of  their  wicked  wits  combined. 
( 3.)  They  please  themselves  with  an  atheistical  conceit  that  God 
himself  takes  no  notice  of  their  wicked  practices;  they  say.  Who 
shall  see  them?  A  practical  disbelief  of  God's  omniscience  is  at 
the  bottom  of  all  the  wickedness  of  Ihe  wicked. 

3.  They  are  very  industrious  in  putting  their  projects  in  execu- 
tion ;  {v.  0.)  They  search  out  iniquity,  they  take  a  great  deal  of 
pains  to  find  out  some  iniquity  or  other  to  lay  to  my  charge,  they 
dig  deep,  and  look  far  back,  and  put  things  to  the  utmost  stretch, 
that  they  may  have  something  to  accuse  me  of ;"  or,  "  They  are 
industrious  to  find  out  new  arts  of  doing  mischief  to  me ;  in  this 
they  accomplish  a  diligent  search;  they  go  through  with  it,  and 
spare  neither  cost  nor  labour;  evil  men  dig  up  mischief .  Half 
the  pains  that  many  take  to  damn  their  souls,  would  serve  to 
save  them.  They  are  masters  of  all  the  arts  of  mischief  and 
destniction,  for  the  inward  thought  of  every  one  of  them,  and  the 
heart,  are  deep;  deep  as  hell,  desperately  wicked,  who  can  know 
it?  By  the  unaccountable  wickedness  of  their  wit,  and  of  their 
will,  they  shew  themselves  to  be,  bolli  in  subtlety  and  malignity, 
the  genuine  offspring  of  the  old  serpent. 

7.  But  God  shall  shoot  at  them  ttith  an  arrow; 
suddenly  shall  they  be  wounded.  8.  So  they  shall 
make  their  own  tongue  to  fall  upon  themselves: 
all  that  see  them  shall  flee  away.  9.  And  all  men 
shall  fear,  and  shall  declare  the  work  of  God;  for 
they  shall  wisely  consider  of  his  doing.  10.  The 
righteous  shall  be  glad  in  the  Lord, 
trust  in  him;  and  all  the  upright  in 
glory. 


and   shall 
leart  shall 


We  mav  observe  here, 

I.  The  judgments  of  God  which  should  certainly  come  tq)on 
these  malicious  persecutors  of  David.  Though  they  encouraged 
themselves  in  their  wickedness,  here  is  that  which,  if  they  woidd 
believe  and  consider  it,  was  enough  to  discourage  them.  And  it 
is  observable  how  the  punishment  answers  the  sin.  1.  They  shot 
at  David  secretly  and  suddenly,  to  wound  him ;  but  God  shall 
shoot  at  them,  for  he  ordains  his  arrorrs  against  the  persecutors; 
(7. 13.)  against  the  face  of  them,  21.  12.  And  God's  airows  will 
hit  surer,  and  fly  swifter,  and  pierce  deeper,  than  theirs'  do,  or 
can.  They  have  many  arrows,  but  they  are  only  bilter  words, 
and  words  are  but  wind;  the  curse  causeless  shall  not  come;  but 
God  has  one  arrow  that  will  be  their  death,  his  curse,  which  is 
never  causeless,  and  therefore  shall  come;  with  it  they  shall  be 
suddenly  wounded,  their  wound  by  it  will  he  a  surprise  upon 
them,  because  they  were  secure,  and  not  apprehensive  nf  any 
danger.  2.  Their  tongues  fell  upon  him,  but  God  shall  tiialte 
their  own  tongues  to  fall  upon  themselves.  They  do  it  by  Ihe  desert 
of  their  sin,  God  does  it  by  the  justice  of  his  wrath,  f.H.  When 
God  deal*  wilh  men  according  to  the  desert  of  their  tongue-sins. 


PSALMS,  I.XIV,  LXV. 


Praite 


im\  brinies  tho«e  mischiefs  upon  tlicm,  which  they  have  passion- 
Btely  and  maliciously  ii)]piccat(>(i  upoii  othcm,  then  lie  maites 
ll'.cir  invii  tonsiues  to  fall  upon  them;  ami  it  is  weight  enough  to 
sink  a  man  to  the  lowest  hell,  like  a  talent  of  lead.  Many  have 
cut  their  own  throats,  and  many  more  have  damned  their  own 
soids,  with  their  tongues,  and  it  will  he  an  at;oravalion  of  tlieir 
condemnation  ;  O  Israel,  t/ioii  hast  (hstroifcd  tliijsclj;  art  snared 
in  the  unrds  nf  thy  month.  If  thou  senntest,  thou  alone  shall 
bear  it.  They  that  love  cursing,  it  shall  come  unto  them.  Some- 
limes  men's  secret  wickedness  is  hrouj^ht  to  light  by  iheir  own 
confession,   and  then  their  own  tongne  falls  upon  themselves. 

II.  The  influence  which  these  judgments  should  liave  upon 
others;   for  it  is  done  in  the  open  sir/ht  of  all.  Job,  34.  2G. 

1.  Their  neighbours  shall  shun  tliem,  and  shift  for  their  own 
safety ;  they  shall  flee  away,  for  fear  of  partaking  in  their  plagues, 
and  being  inv(dved  in  their  ruin,  so  dreadful  will  it  be,  and  such 
a  noise  will  it  make  in  the  country;  they  shall  flee  away,  as  the 
men  of  Israel  did  from  the  tents  of  Korah,  Dathan,  and  Ahirani, 
Numb.  IC.  '27.  Some  think  this  was  fulfilled  in  the  death  of  Saul, 
when  not  only  his  army  was  dispersed,  but  the  inhabitants  of  the 
neighbouring  country  were  so  terrified  with  the  fall,  not  only  of 
their  king  hut  of  his  three  sons,  that  they  quitted  their  cities  and 
fled,  1  Sam. 31. 7. 

2.  Spectators  shall  reverence  the  providence  of  God  therein, 
v.Q.  (1.)  They  shall  understand  and  observe  God's  hand  in  all; 
and  unless  we  do  so,  we  are  not  likely  to  profit  by  the  dispensa- 
tions of  Providence;  (Hos.14.9.)  They  shall  nisely  consider  his 
doing.  There  is  need  of  consideration  and  serious  thought 
rightly  to  take  the  matter  of  fact,  and  need  of  wisdom  to  put  a 

true  interpftlation  upon  it.  God's  doiti^  is  well  worth  our  con- 
sidering, (Eccl.  7.  13. \  i>ut  it  must  be  considered  wisely,  that  we 
put  not  a  corrupt  gloss  upon  a  pure  text.  (2.)  They  shall  be 
affected  with  a  holy  axve  of  God,  upon  the  consideration  of  it. 
All  men  (all  that  faave  anv  ilii:)i  of  the  reason  of  a  man  in  them) 
shall  fenr  ind  tr,->r.-'-'-  i.r  -■■;.••  '  (."-W  iii.ic'iifr's.  I  1 1>  1  •2''' 
They  shall  fear  to  do  the  like,  fear  bein^  found  persecutors  of 
God's  people ;  Smite  the  scorner,  and  the  simple  shall  bcicare. 
(3.)  Thev  shall  declare  the  work  of  God  ;  they  shall  speak  to  one 
another,  and  to  all  about  them,  of  the  justice  of  God  in  punish- 
inif  persecutors;  what  we  wisely  consider  ourselves,  we  should 
wisely  declare  to  others,  for  their  edification  and  the  glory  of 
God  ;    This  is  the  finger  of  God. 

3.  Good  jieople  shall,  in  a  special  manner,  take  notice  of  it, 
and  it  shall  affect  them  with  a  holy  pleasure,  v.  10.  (3.)  It  shall 
increase  their  joy;  The  righteons  shall  be  glad  in  the  Lord,  not 
plad  of  the  misery  and  ruin  of  their  fellow-creatures,  but  glad 
that  God  is  glorified,  and  his  word  fulfilled,  and  the  cause  of 
injured  innocency  pleaded  effectually.  (2.)  It  shall  encourage 
their  faith;  tliey  shall  commit  themselves  to  him  in  the  way  of 
duty,  and  be  willinsr  to  venture  for  him  with  an  entire  confidence 
in  him.  (3.)  Their  joy  and  faith  shall  both  express  themselves 
in  a  holy  boasting;  All  the  vpright  in  heart,  that  keep  a  good 
conscience  and  approve  themselves  to  God,  shall  glory,  not  in 
themselves,  but  in  the  favour  of  God,  in  his  righteousness  and 
goodness,  their  relation  to  him  and  interest  in  him;  Let  him 
that  glories,  glory  in  the  Lord. 

PSALM  LXV. 

fn  this  jtsnJm,  tre  arc  directed  to  ^ire  to  Gnd  the  glory  of  his  power  and  good- 
ness, uliich  appear,  I.  In  the  tcingdom  of  grace,  (v.l.)  Hearing  prayer,  (r.  2.) 
Pardoning  sin,  (v.  3.)  Satisfying  the  souls  of  the  people,  (v.  4.)  Protecting 
and  supporting  them,r.!i.  II.  In  the  tiingdom  of  Providence,  Fixing  the 
mountains,  (r.6.)  Calming  the  S(a,  (r.T.)  Preserving  the  regular  succession 
of  day  and  niglU,(v.8.)  And  making  the  earth  fruitful,  v.  9.  .li.  These 
are  blessings  ire  are  all  indebted  to  God  for,  and  therefore  ive  may  easily 
accommodate  this  psalm  to  ourselves  in  singing  of  it. 

To  the  chief  musician.     A  psalm  and  song  of  David. 

1.  T>RAISE  waiteth  for  thee,  O  God,  in  Sion: 
X^  and  unto,  thee  shall  the  vow  be  performed, 

2.  O  thou  that  hearest  prayer,  unto  thee  shall  all 


flesh  come.  3.  Iniquities  prevail  again.st  me:  ai 
for  our  transgressions,  lliou  shall  purtre  them 
away.  4.  Blessed  is  the  mnn  tvhoin  ihou  chooseot, 
and  causest  to  apj)roach  ^tnto  thee,  tlutt  he  may 
dwell  in  thy  courts:  we  shall  he  satisfied  with 
the  goodness  of  thy  house,  even  of  thy  holy 
temple.  5.  By  terrible  things  in  righleousnesa 
wilt  thou  answer  us,  O  God  of  our  salvation;  who 
art  the  confidence  of  all  the  ends  of  tlie  earth, 
and  of  them  that  are  afar  off  upon  the  sea. 

The  psalmigt  here  has  no  particular  concern  of  his  own,  at  the 
throne  of  grace,  but  begins  wflh  an  address  to  God,  as  the  master 
of  an  assembly,  and  the  mouth  of  a  congregation  ;  and  observe, 

I.  How  he  gives  glory  to  God,  d.1.     1.  By  humble  thankful- 
ness;   Praise  waiteth  for  thee,  O  God,  in  Sion;  wails  in  expec- 
tation of  the  mercy  desired,  waits  till   it  arrives,  that   it   may  be 
received  with  thankfulness,   at   its  first   approach;  when  (jud    is 
coming  toward  us  with  his   favours,  we  must  go  for'h   to  meet 
him  with   our  praises,   and  wait  till  the  day  dawn.     I*r;iise  wails, 
with  an  entire  satisfaction  in  thy  holy  will,  and  dependence  on 
thy  mercy;  when  we  stand  ready  in  every  thing  to   give   tliank.s, 
then  praise  waits  for  God.     Praise   waits  thine   acceptance;  the 
Levites  by  night  stood  in  the  honse  of  the  Lord,  ready  to  sing  i  if  ii 
songs  of  praise  at  the  hour  appointed,  (13*.1,2.)  and  thnv  t  .,.tr 
praise  waited  for  him:  Praise  is  silent  vnto  thee,  (so  the.  w(.rd  i-.) 
as  wanting  words  to   exiircss  the    gnat   gmniiuss  oi    Ci,.. ,  ■n.j 
being  struck  with   a  silent  ndiniralion   at   it.      As  lliere  are    biiv 
groanings  lehieh   cannot   Ire  vitcred,   so   (liere   are  holy  acion'u  a 
which   cannot  be  uttered,  and  yet  shall  be  accepted   by  him  Hi  • 
searches  the  heart,  and  kiioic.x  trhaf  is  lite  mind  of  tlii.  spirit.    (  Ut 
r.'iise    Is   -^ilru!,  \\\.i\    tlio    ^.r-.j^,    y.f   i\,,.  Messed  ane?!s.  who  ftKi^J'. 
in  strength,  may  be  heard.     Let  if  not  be  told  him  that  I  speak, 
for  if  a  man  offer  to  speak  forth  all  God's  praise,  surely  he  shall 
he  swalloucd  vp.   Job,  37.20.      Before  thee,  praise  is  reputed  as 
silence,  so   the   Chaldee  ;  so  far  exalted    is  God   above  all  our 
blessing  and  praise.    Praise  is  due  to  God  from  all  the  woild,  but 
it  waits  for  him  in  Sion  only,   in  his  church,  among  his  people; 
all  his  works  praise  him,   thev  minister  matter  for  praise,   but  his 
saints  only  bless  him  by  actual  adorations.    The  redeemed  church 
sing   their  new  song  upon  mount   Sion,   Rev.  14. 1,3.     In    Sion 
was  God's   dwelling-place,  76.2.     Happy   they  who   dwell  with 
him    there,   for  thev  will  be  still   praising   him.     2.  By   sincere 
faithfulness;    Untn  thee  shall  the  vow  be  performed,   the  sacrifice 
shall  be  offered  up,  which  was  vowed.     We  shall  not  be  accepted 
in  our   thanksgi\ings  to  God  for  the  mercies  we  have    received, 
unless  we  make  conscience   of  paving  the  vows  which  we  made 
when  we  were   in   pursuit  of  the  mercy;  for   better   it  is  not  to 
vow,   than  to  vow,  and  not  to  pay. 
If.  What  he  gives  him  glorv  for. 

1.  For  hearing  prayer;  (u.  2.)  Praise  waits  for  thee;  and  why 
is  it  so  ready?  (1.)  "Because  thou  art  ready  to  grant  our 
petitions.  O  thou  that  hearest  prayer,  thou  canst  answer  every 
prayer,  for  thou  art  able  to  do  for  us  more  than  we  are  able  to 
askor  think,  (Epli.3. 20.)  and  thou  wilt  answer  every  prayer  of 
faith,  either  in  kind  or  kindness."  It  is  much  for  the  glory  of 
God's  goodness,  and  the  encouragement  of  our's,  that  he  is  a 
God  hearing  prayer,  and  has  taken  it  among  the  titles  of  his 
honour  to  be  so;  and  we  are  much  wanting  to  ourselves,  if  we 
do  not  take  all  occasions  to  give  him  his  title.  (2.)  Because,  for 
that  reason,  we  are  ready  to  run  to  him  when  we  are  in  our  straits; 
"  Therefore,  because  thou  art  a  God  hearing  prayer,  unto  thee 
shall  all  flesh  come;  justly  does  every  man's  praise  wait  for  thee. 
because  everv  man's  prayer  waits  on  thee,  when  he  is  m  want  or 
distress,  whatever  he  does  at  other  times.  Now  only  the  seed  of 
Israel  come  to  thee,  and  the  proselytes  to  their  religion;  butwheu 
thy  hovse  shall  be  called  a  himse  of'prayer  to  all  people,  then  unto 
thee  shall  all  flesh  come,  and  be" welcome,"  Rom. 10. 12,13.    To 


PSALMS.  LXV. 


The  almighty  Power  of  God. 


him  let  us  come,  and  come  boldly,  because  he  is  a  God  that  hears 
prayer. 

2.  For  pardoning  sin.  In  lliis,  who  is  a  God  like  unto  him? 
Micali,7. 18.  Bv  this  he  proclaims  his  name,  (Exod.  31.  7.)  and 
therefore,  upon  this  account,  praise  wails  for  him,  r.  3.  "Our 
sins  reach  to  the  heavens,  ini(]uities  prevail  against  us,  and  appear 
so  numerous,  so  heinous,  that,  «hen  thev  are  set  in  order  before 
us,  we  are  full  of  confusion,  and  ready  to  fall  into  despair.  They 
prevail  so  against  us,  that  we  cannot  pretend  to  balance  them 
with  any  righteousness  of  our  own ;  so  that,  when  we  appear 
before  God,  our  own  consciences  accuse  us,  and  we  have  no 
replication  to  make;  and  yet,  as  for  our  transgressions,  thou  shaft, 
of  thine  own  free  mercv,  and  for  the  sake  of  a  righteousness  of 
thine  own  providing,  purge  them  away,  so  that  we  shall  not 
come  into  condemnation  for  them."  Note,  The  greater  our 
danger  is  by  reason  of  sin,  the  more  cause  we  have  to  admire  the 
power  and  riches  of  God's  pardoning  mercy,  which  can  invalidate 
the  threatening  force  of  our  manifold  transgressions,  and  our 
mighty  sins. 

3.  For  the  kind  entertainments  he  gives  to  those  that  attend 
upon  him,  and  the  comfort  they  have  in  communion  with  him. 
Iniquity  must  first  be  purged  away,  (r. 3.)  and  then  we  are 
welcome  to  compass  God's  altars,  d.4.  They  that  come  info 
communion  with  God,  shall  certainly  find  true  happiness  and  full 
satisfaction  in  that  communion. 

(1.)  They  are  blessed  ;  not  only  blessed  is  the  nation,  (33.12.) 
but  blessed  is  the  man,  the  particular  person,  how  mean  soever, 
whom  thuu  choosest,  and  cavscst  to  approach  vnto  thee,  that  he 
may  dwell  in  thy  courts;  he  is  a  happy  man,  for  he  has  the  surest 
token  of  the  divine  favour,  and  the  surest  pledge  and  earnest  of 
everlasting  bliss.  Observe  here,  [1.]  What  it  is  to  come  info 
communion  with  God,  in  order  to  this  blessedness.  First,  If  is 
to  approach  to  him  by  laying  hold  on  his  covenant,  setting  our 
best  affections  upon  him,  and  letting  out  our  desires  toward  him  ; 
it  is  to  converse  with  him,  as  one  we  love  and  value.  Secondly, 
It  is  to  dwell  hi  his  courts,  as  the  priests  and  Levites  did,  that 
Were  at  home  in  God's  house ;  it  is  to  be  constant  in  the  exercises 
of  religion,  and  apply  ourselves  closely  to  them,  as  we  do  to  that 
which  is  the  business  of  our  dwelling-place.  [2.]  How  we  come 
into  communion  with  God  ;  not  recommended  by  any  merit  of 
our  own,  or  brought  in  by  any  management  of  our  own,  but  by 
God's  free  choice ;  "  Blessed  is  the  man  whom  thou  choosest, 
and  so  disfinguishest  from  others  who  are  left  to  themselves;" 
and  it  is  by  his  effectual  special  grace,  pursuant  to  that  choice; 
whom  he  chooses  he  causes  to  approach;  not  only  invites  them, 
but  hiclines  and  enables  them,  t-o  draw  nigh  to  him.  He  draws 
them,  John,  0.44. 

(2.)  They  shall  be  satisfied.  Here  the  psalmist  changes  the 
person,  not.  He  shall  be  satisfied,  the  man  whom  thou  choosest, 
l)ut,  IFe  shall;  which  teaches  us  to  apply  the  promises  to  our- 
selves, and  by  an  active  faith  to  put  our  own  names  into  them ; 
We  shall  he  satisfied  with  the  goodness  of  thy  house,  even  of  thy 
holy  temple.  Note,  [1.]  God's  holy  temple  is  his  house;  there  he 
dwells,  where  his  ordinances  are  administered.  [2.]  God  keeps 
a  good  house;  there  is  abundance  of  goodness  in  his  house, 
righteousness,  grace,  and  all  the  comforts  of  the  everlasting 
covenant;  there  is  enough  for  all,  enough  for  each;  it  is  ready, 
always  ready  ;  and  all  on  free  cost,  without  money  and  without 
price.  [3.]  In  those  things  there  is  that  which  is  satisfying  to  a 
sold,  and  with  which  all  gracious  souls  will  be  satisfied;  let  them 
have  the  pleasure  of  communion  with  God,  and  that  suffices 
them,  they  have  enough,  they  desire  no  more. 

4.  For  the  glorious  operations  of  his  power  on  their  behalf; 
(».5.)  By  terrible  things  in  righteousness  ivilt  thou  answer  us,  0 
God  of  our  salvation.  This  maybe  understood  of  the  rebukes 
which  God  in  his  providence  sometimes  gives  to  his  own  people; 
he  often  answers  them  by  terrible  things,  for  the  awakening  and 
quickening  of  them,  but  always  in  righteousness;  he  neither 
does  them  any  wrong,  nor  means  them  any  hurt,  for  even  then 
he  is  the  God  of  their  salvation.  See  Isa.4.5.15.  But  it  is  rather 
to  be   understood  of  bis  judgments  upon   their   enemies ;  God 


answers  his  people's  prayers  by  the  destructions  made,  for  their 
sakes,  among  the  heathen,  and  the  rccompence  he  renders  to 
their  proud  oppressors,  as  a  righteous  God,  the  God  to  whom 
vengeance  belongs,  and  as  the  God  that  prutecls  and  saves  his 
jieople.  By  wonderful  things,  (so  some  read  it,)  things  which  are 
very  surprising,  and  wiiich  we  looked  not  for,  Isa.  G4.3.  Or  by 
things  which  strike  an  awe  upon  us,  thou  wilt  answer  us;  the  holy 
freedom  that  we  are  admitted  to  in  God's  courts,  and  the  nearness 
of  our  approach  to  him,  must  not  at  all  abate  our  reverence  and 
godly  fear  of  him ;   for  he  is  terrible  in  his  holy  places. 

5.  For  the  care  he  takes  of  all  his  people,  however  distressed, 
and  whithersoever  dispersed  :  he  is  the  Confidence  of  all  the  ends  of 
the  earth,  of  all  the  saints  all  the  world  over,  and  not  their's  only 
that  were  of  the  seed  of  Israel:  for  he  is  the  God  of  the  Gentiles, 
as  well  as  of  the  Jews;  the  Confidence  of  them  that  are  afar  off 
from  his  holy  temple,  and  its  courts,  that  dwell  in  the  island  of 
the  Gentiles;  or  that  are  in  distress  upon  the  sea.  They  trust  in 
thee,  and  cry  to  thee,  when  they  are  at  their  wit's  end,  107.27,28. 
By  faith  and  prayer  we  may  keep  up  our  communion  wilii  God, 
and  fetch  in  comfort  from  him,  wherever  we  are,  not  only  hi  the 
solemn  assemblies  of  his  people,  but  afar  off  upon  the  sea. 

6.  Which  by  his  strength  setteth  fast  the  moun- 
tains; bei7ig  girded  with  power.  7.  Which  stilleth 
the  noise  of  the  seas,  the  noise  of  their  waves,  and 
the  tumult  of  the  people.  8.  They  also  that  dwell 
in  the  uttermost  parts  are  afraid  at  thy  tokens : 
thou  makest  the  outgoings  of  the  morning  and 
evening  to  rejoice.  9.  Thou  visitest  the  earth,  and 
waterest  it:  thou  greatly  enrichest  it  with  the  river 
of  God,  ivhich  is  full  of  water :  thou  preparest  them 
corn,  when  thou  hast  so  provided  for  it.  10.  Thou 
waterest  the  ridges  thereof  abundantly :  thou 
settlest  the  furrows  thereof:  thou  makest  it  soft 
with  showers :  thou  blessest  the  springing  thereof. 
11.  Thou  crownest  the  year  with  thy  goodness; 
and  thy  paths  drop  fatness.  12.  They  drop  upon 
the  pastures  of  the  wilderness:  and  the  little  hills 
rejoice  on  every  side.  13.  The  pastures  are 
clothed  with  flocks  ;  the  valleys  also  are  covered 
over  with  corn;  they  shout  for  joy,  they  also  sing. 

That  we  may  be  the  more  affected  with  the  wonderful  conde- 
scensions of  the  God  of  grace,  it  is  of  use  to  observe  his  power  and 
sovereignty  as  the  God  of  nature  ;  the  riches  and  bounty  of  his 
providential  kingdom. 

I.  He  establishes  the  earth,  and  it  abides,  119.  90.  {v.  6.)  By 
his  own  strength,  he  setteth  fast  the  mountains ;  did  set  them  fast 
at  first,  and  still  keeps  them  firm,  though  they  are  sometimes 
shaken  by  earthquakes; 

-Feriiintque  snmnios 


Fiilniina  monies. 

The  liglitning  blasts  the  loftiest  bills. 

Hence  they  are  called  everlasting  mountains,  Hab.  3. 6.  Yet 
God's  covenant  with  his  people  is  said  to  stand  more  firm  than 
they,  Isa.  54. 10. 

II.  He  stills  the  sea,  and  it  is  quiet,  r.  7.  The  sea,  in  a 
storm,  makes  a  great  noise,  which  adds  to  its  threatening  terror; 
but,  when  God  pleases,  he  commands  silence  among  the  waves 
and  billows,  and  lays  them  to  sleep,  turns  the  storm  into  a  calm 
quickly,  107.29.  And  by  this  change  in  the  sea,  as  well  as  by 
the  former  instance  of  the  unchangeablcness  of  the  earth,  it 
appears  that  he,  whose  the  sea  and  the  dry  land  are,  is  girded  with 
power.     And  by  tliis,   our  Lord  Jesus  gave  a  proof  of  his  divine 


! 


PSALMS,  LXV. 


power,  that  he  commanded  the  winds  and  n-avrs,  and  they  obeyed 
him.  To  this  instance  of  llie  quieting  of  the  sea,  lie  adds,  as  a 
thint^  much  of  ihc  same  nature,  lliat  he  stills  the  tinmilt  of  the 
people,  the  common  people.  Nothing  is  more  unruly  and  dis- 
agreeable than  the  insurrections  of  the  mob,  the  insults  of  the 
rubble;  yet  even  these  God  can  pacify,  in  secret  ways,  which 
tlicy  themselves  are  not  aware  of.  Or,  it  may  be  meant  of  the 
outrage  of  the  people  that  were  enemies  to  Israel,  2.1.  God 
lias  many  ways  to  still  them,  and  will  for  ever  silence  their 
tumults. 

III.  He  renews  the  morning  and  evening;  and  their  revolution 
is  constant,  i\S.  This  regular  succession  of  day  and  night  may 
be  considered,  1.  As  an  inst.ince  of  God's  great  power,  and  so  it 
strikes  an  awe  upon  all.  They  that  dwell  in  (he  ulternmst  parts 
of  the  earth  are  afraid  at  thv  signs  or  tokens;  they  are  bv  them 
convinced  that  there  is  a  supreme  Deity,  a  sovereign  Monarch, 
before  whom  they  ought  to  fear  and  tremble;  for  in  these  things 
the  invisible  things  of  God  are  clearly  seen;  and  therefore  they 
are  said  to  be  set  for  siffns,  Gen.  1. 14.  Many  of  them,  that  dwelt 
in  the  remote  and  dark  comers  of  the  earth,  were  so  afraid  at 
these  tokens,  that  thev  were  driven  to  worship  them,  (Deut.4. 19.) 
not  considering  that  they  were  God's  tokens,  undeniable  |)roofs 
of  his  power  and  godhead,  and  therefore  they  should  have  been 
led  by  them  to  worship  him.  2.  As  an  instance  of  God's  great 
goodness,  and  so  it  brings  comfort  to  all;  Thnu  inahest  the 
nntfioings  cf  the  viorning,  before  the  sun  rises,  and  of  the  evening, 
before  the  sun  sets,  to  rejoice.  As  it  is  God  that  scatters  the 
Iii;ht  of  the  morning,  and  draws  the  curtains  of  the  evening,  so 
he  does  both  in  favour  to  man,  and  makes  both  to  rejoice,  gives 
occasion  to  us  to  rejoice  in  both  ;  so  that,  how  contrary  soever 
light  and  darkness  are  to  each  other,  and  how  inviolable  soever 
the  partition  between  them,  (Gen. 1.4.)  both  are  equally  welcome 
to  the  world  in  their  season ;  it  is  hard  to  say  w  hich  is  more 
weloome  to  us,  the  light  of  the  morning,  which  befriends  the 
business  of  the  day,  or  the  shadows  of  the  evening,  which 
befriend  the  repose  of  the  night.  Does  the  watchman  wait  for 
the  morning?  so  does  the  hireling  earnestly  desire  the  shadow. 
Some  understand  it  of  the  morning  and  evening  sacrifice,  which 
good  people  greatly  rejoiced  in,  and  in  which  God  was  constantly 
honoured.  Thou  makest  lliem  to  sing,  so  the  word  is;  for,  every 
morning  and  every  evening,  songs  of  praise  were  sung  by  the 
Levites,  it  was  that  which  the  duty  of  every  day  required.  We 
are  to  look  upon  our  daily  worship,  alone,  and  with  our  families, 
to  be  both  the  most  needful  of  our  daily  occupations,  and  the 
most  delightful  of  our  daily  comforts;  and  if  therein  we  keep  up 
our  communion  with  God,  the  outgoings  both  of  the  morning 
and  of  the  evening  are  thereby  made  truly  to  rejoice. 

IV.  He  waters  the  earth,  and  makrs  it  fruitful;  on  this  instance 
of  God's  power  and  goodness  he  enlarges  very  much.  The  psalm 
being,  probably,  penned  upon  occasion,  either  of  a  more  than 
ordinary  jdentiful  harvest,  or  of  a  seasonable  rain  after  long 
drought.  How  much  the  fruitfulness  of  this  lower  part  of  the  crea- 
tion depends  upon  the  influence  of  the  upper,  is  easy  to  observe; 
if  the  heavens  be  as  brass,  the  earth  is  as  iron  ;  which  is  a  sensible 
intimation  to  a  stupid  world,  that  every  good  and  perfect  gift  is 
from  above,  omnia  desvper — all  from  above;  we  must  lift  up  our 
eyes  above  the  hills,  lift  them  up  to  the  heavens,  where  the  ori- 
ginal springs  of  all  blessings  are,  out  of  sight,  and  thither  must  our 
praises  return ;  as  the  first-fruits  of  the  earth  were,  in  the  heave- 
offerings,  lifted  up  towards  hea\'en,  by  way  of  acknowledgment 
that  thence  they  were  derived.  All  God's  blessings,  even  spiritual 
ones,  are  expressed  by  his  raining  righteousness  upon  us. 

Now  observe  how  the  common  blessing  of  rain  from  heaven, 
and  fruitful  seasons,   is  here  described. 

1.  How  much  there  is  in  it  of  the  power  and  goodness  of  God ; 
which  is  here  set  forth  by  a  great  variety  of  lively  expressions. 
^l.)  God,  that  made  the  earth,  hereby  visits  it,  sends  to  it,  gives 
proof  of  his  care  of  it,  v.  9.  It  is  a  visit  in  mercy,  which  the 
inhabitants  of  the  earth  ought  to  return  in  praises.  (2.)  God, 
that  made  it  dry  land,  hereby  waters  it,  in  order  to  its  fruitfulness ; 
though  the  productions  of  the  earth  flourished  before  God  had 
VOL.  11.  93 


The  almiglify  Power  of  God. 

caused  it  to  rain,  yet  even  tlien  there  was  a  tiiist  which  answered 
the  intention,  and  nalcrcd (he  wluile  fare  of  llir  grnnnd.  Gen. 2.  5,6. 
Our  hearts  are  dry  and  barren,  unless  God  himself  lie  as  the  dew 
to  us,  and  water  u.s;  and  the  plants  of  his  own  planting  he  will 
water,  and  ni.ike  them  to  incre.ise.  (;?.)  Rain  is  the  river  of  God, 
which  is  full  of  water;  the  clouds  are  the  springs  of  this  river, 
which  do  not  flow  at  randon),  but  in  the  channel  which  God  cuts 
out  for  it.  The  showers  of  rain,  as  the  rivers  of  water,  he  furus 
which  way  soever  he  pleases.  (4.)  This  river  of  God  enriches 
the  earth,  which  without  it  would  quicklv  be  a  jioor  thing  The 
ri<hes  of  the  earth,  which  are  produced  out  of  its  surface,  Atv 
abundantly  more  useful  and  seriiceable  to  man  than  those  which 
are  hid  in  its  bowels;  we  might  live  well  enough  without  silver 
and  gold,   but  not  without  corn  and  grass. 

2.  How  much  benefit  is  derived  from  it  to  the  earth,  and  to 
man  upon  it, 

(1.)  To  the  earth  itself;  the  rain  in  season  gives  it  a  new  fare; 
nothing  is  more  reviving,  more  refreshing,  than  the  rain  vpnti  the 
new-mmcn  grass;  (72.6.)  even  the  ridges  of  the  earth,  off  i\hich 
the  rain  seems  to  slide,  are  watered  abundantly,  for  they  drink  in 
the  rain  which  comes  often  upon  them;  the  furrows  of  it,  which 
are  turned  up  by  the  plough,  in  order  to  the  seedness,  are  settled 
by  the  rain,  and  made  fit  to  receive  the  seed,  (r.  10.)  they  are 
settled  by  being  made  soft.  That  which  makes  the  soil  of  the 
heart  tender,  settles  it;  for  the  heart  is  established  with  that  grace. 
Thus  the  springing  of  the  year  is  blessed  ;  and  if  the  spring,  that 
first  quarter  of  the  year,  be  blessed,  that  is  an  earnest  of  a  blessing 
upon  the  whole  year,  which  God  is  therefore  said  to  crown  uilh 
his  goodness,  (v.  11.)  to  compass  it  on  every  side  as  the  head  is 
compassed  with  a  crown,  and  to  complete  the  comforts  of  it,  as 
the  end  of  a  thing  is  said  to  crown  it.  And  his  paths  are  said  to 
drop  fatness ;  for  whatever  fatness  there  is  in  the  earth,  which 
imprcguates  its  productions,  it  comes  from  the  outgoings  of  the 
divine  goodness.  Wherever  God  goes,  he  leaves  the  tokens  of  his 
mercy  behind  him,  (Joel,  2. 13, 14.)  and  makes  his  path  thus  to 
shine  after  him.  These  communications  of  God's  goodness  to  this 
lower  world  are  very  extensive  and  diffusive;  (v.  12.)  Thev  drop 
vpon  the  pastures  of  the  ivilderness,  and  not  only  upon  the  pastures 
of  the  inhabited  land.  The  deserts,  which  man  takes  no  care  of, 
and  recei\'es  no  profit  from,  are  under  the  care  of  the  Divine 
Providence,  and  the  profits  of  them  redound  to  the  glory  of  God, 
as  the  great  Benefactor  of  the  whole  creation,  though  not  im- 
mediately to  the  benefit  of  man  ;  and  we  ought  to  be  thankful  not 
only  for  that  which  serves  us,  but  for  that  which  serves  any  part 
of  the  creation,  because  thereby  it  turns  to  the  honour  of  the 
Creator.  The  wilderness,  which  makes  not  such  returns  as  the 
cultivated  grounds  do,  receives  as  much  of  the  rain  of  heaven  as 
the  most  fruitful  soil;  for  God  doeth  good  to  the  evil  and  un- 
thankful. So  extensive  are  the  gifts  of  God's  bounty,  that  in 
them  the  hills,  the  little  hills,  rejoice  on  every  side,  even  the 
north-side,  that  lies  most  from  the  sun.  Hills  are  not  above  the 
need  of  God's  providence ;  little  hills  are  not  below  the  cognizance 
of  it.  But  as,  when  he  pleases,  he  can  make  them  tremble, 
(114.6.)  so,  when  he  pleases,   he  can  make  them  rejoice 

(2.)  To  man  upon  the  earth.  God,  by  providing  rain  for  the 
earth,  prepares  corn  for  man,  v. 9.  As  for  the  earth,  out  of  it 
comes  bread,  (Job,  28.  5.)  for  out  of  it  comes  corn  ;  but  every  grain 
of  corn  that  comes  out  of  if,  God  himself  prepared;  and  therefore 
he  provides  rain  for  the  earth,  that  thereby  he  may  prepare  corn 
for  man,  under  whose  feet  he  has  put  the  rest  of  the  creatures, 
and  for  whose  use  he  has  fitted  them.  When  we  consider  that 
the  yearly  produce  of  the  corn  is  not  only  an  operation  of  the 
same  power  that  raises  the  dead,  but  an  instance  of  that  power  not 
much  unlike  it,  as  appears  by  that  of  our  Saviour,  (John,  12. 24.) 
and  that  the  constant  benefit  we  have  from  it,  is  an  instance  of 
that  g()(.dness  which  endures  for  over,  we  shall  have  reason  to 
think   that  it  is  no  less  thin  a  Go.l  (hat  prepares  corn  for  us. 

Coru  and  cattle  are  the  two  staple  commodities  with  which  the 
husbandman,  v,ho  deals  immediately  in  the  fruits  of  the  earth,  is 
enriched  ;  and  both  are  owing  to  the  divine  goodness  in  watering 
the  earih,  r.TJ.    To  this  it  is  o«ing  that  the  pastures  are  clothed 


PSALMS.  LXV.  I.XVI. 


Praise. 


mrn  floctvj,  p.  13.  So  wefl  stocked  are  the  pastures,  that  they 
»'i.'^.n  lo  be  covered  over  «ith  the  cattle  tliat  arc  laid  in  them,  and 
yt-t  the  pasture  not  overcliarijcd  ;  so  well  fed  are  the  cattle,  that 
they  are  tiie  ornaniciil  and  the  glory  of  the  pastures  in  which  they 
a""!!  fed.  Tiic  vallics  are  so  fruitful,  that  thev  seem  to  be  covered 
ver  with  corn,  in  the  time  of  harvest.  The  lowest  parts  of  the 
earth  are  coniniouly  the  most  fruitful,  and  one  acre  of  the  humble 
valliei  is  worth  five  of  the  lofty  mountains.  But  both  corn-ground 
and  pasture-ground,  answering  the  end  of  their  creation,  are  said 
lo  i/ioiif  for  Joy,  and  sing  ;  because  they  are  serviceable  to  the 
honour  of  God  and  the  comfort  of  man,  and  because  they  furnisli 
lis  with  nuitter  for  joy  and  praise.  .As  there  is  no  earthly  joy  above 
the  joy  of  harvest,  so  there  were  none  of  the  feasts  of  the  Lord, 
among  the  Jews,  solemnized  with  greater  expressions  of  thank- 
fulness th»n  the  feast  of  in-s^atherine^  fit  the  end  of  the  year, 
Exod.  23.  16.  I  et  all  these  common  gifts  of  the  divhie  bounty, 
which  we  yearly  and  daily  partake  of,  increase  our  love  to  God, 
as  the  best  of  beings,  and  engage  us  to  glorify  him  with  our  bodies, 
which  he  thus  provides  so  well  for. 

PSALM  LXVL 

This  is  a  thavksfiivhi^-psulm  ;  ojul  it  is  of  such  a  getieral  use  und  aj)f)licati(m,  that 
H'c  veid  not  suppose  it  penned  upon  <tn»/  particular  occasion.  All  people  are 
here  cnllcd  upon  to  praise  God,  J.  Far  the  gerieral  instances  of  his  sovereiiiu 
dominion  and  poirer  in  the  rrhale  creation^  v.  I .  .7.  //.  For  the  special  tokens 
tf  his  favour  to  ihe  churchy  his  peculiar  ffeople,  r.8..12.  And  then.  III.  The 
psalmist  praises  God  for  his  own  ex-pci'iences  of  his  goodness  to  hint  in  pai'ficular, 
especially  in  answering;  his  prtiyers^  v.  13.  .20.  //'  ice  have  learned  in  every 
thing:  to  ^ire  thanks  for  ancient  and  modern  inei'cieSy  public  and  personal  wtr- 
iies,  ire  shall  know  hoir  itt  sing  this  psahn  uith  grace  and  understanding. 


To  the  cliief  musician.     A  song  or  psakii. 


•■M-'l 


lKE  a  joyful  noise  unto  God,  all  ye 
lands  ;  2.  Sing  foith  the  honour  of  his 
name:  make  his  pi-aise  glorious.  3.  Say  unto  God, 
How  terrible  art  thou  in  thv  works!  through  the 
greatness  of  thy  power  shall  thine  enemies  submit 
themselves  unto  thee.  4.  All  the  earth  shall  wor- 
ship thee,  and  shall  sing  luito  thee ;  they  shall  sing 
to  thy  name.  Selah.  5.  Come  and  see  the  works 
of  God  :  he  is  terrible  i?i  his  doing  toward  the 
children  of  men.  G.  He  turned  the  sea  into  dry 
laud:  ihey  went  through  the  flood  on  foot:  there 
did  we  rejoice  in  him.  7.  He  ruleth  by  his  power 
for  ever;  his  eyes  behold  the  nations  :  let  not  the 
rebellious  exalt  themselves.   Selah. 

Ill  these  verses,  the  psalmist  calls  upon  all  people  to  praise 
(iod,  all  lands,  all  the  earth,  v.\;  all  the  inhabitants  of  the 
world  Ihat  are  capable  of  praising  God.  1.  This  speaks  the  glory 
of  God,  that  he  is  worthy  to  be  praised  by  all,  for  he  is  good  to 
all,  and  furnishes  every  nation  with  matter  for  praise.  2.  The 
duty  of  man,  that  all  are  obliged  to  praise  God  ;  it  is  part  of  the 
law  of  creation,  and  therefore  is  required  of  every  creature.  3.  A 
prediction  of  the  cmiversiuti  of  the  Gentiles  to  the  faith  of  Christ ; 
the  lime  should  come  when  all  lands  should  praise  God,  and  this 
incense  sluiuld  in  every  place  be  offered  to  him.  4.  A  hearty 
good-will  which  the  psalmist  had  to  this  good  work  of  praising 
God;  he  will  abound  in  it  himself,  aiul  wishes  that  Goil  iiiiuhl 
l.ave  his  tribute  paid  him  by  all  the  nations;  of  the  earth,  and  not 
I  y  Ihe  land  of  Israel  only.  He  excites  all  lands,  (1.)  To  make 
,1  joyful  noise  to  God :  holy  joy  is  that  devout  affection  whicli 
should  animate  all  our  praises;  and  though  it  is  not  making  a 
noise  in  religion  that  God  will  accept  of,  (hypocrites  are  said  to 
raiise  their  voice  to  be.  heard  on  high,  Isa.  58.  4.)  yet,  in  praising 
';ir)d,  [1.]  We  must  be  hearty  and  zealous,  and  must  do,  what  we 
tio,  with  all  our  might,  with  all  that  is  within  us;  [2.]  We  must  he 
Djicn  and  public,  as  those  that  are  not  ashamed  of  our  Master; 


and  both  these  are  implh^d  (n  making  a  noise,  a  joyful  joy.  (2.) 
To  sing  with  pleasure,  and  to  sing  forth,  for  the  edification  ol 
others,  the  honour  of  his  name,  of  all  that  whereby  he  has  made 
himself  known,  r.  2.  That  which  is  the  honour  of  God's  name, 
ought  to  be  the  matter  of  our  praise.  (3.)  To  make  his  piais» 
ylorious,  as  far  as  we  can.  In  praising  Cod,  we  must  do  it  so  as 
lo  glorify  him,  and  that  nuLst  be  the  scope  and  drift  of  all  out 
praises.  Reckon  it  your  greatest  ulory  to  praise  God  ;  so  some. 
It  is  the  highest  honour  Ihe  creature  is  capable  of,  to  be  to  tha 
Creator  for  a  name  and  a  praise. 

He  had  called  upon  all  lands  to  praise  God,  r.  1;  and,  v.  4,  he 
foretells  that  ihey  shall  do  so  ;  A/l  the  earth  shall  ivorship  thee; 
some  in  all  parts  of  the  earth,  even  Ihe  remotest  regions,  for  the 
eierlasting  gospel  shall  be  preached  to  evei'y  7iation  and  kindred; 
and  this  is  the  pnrport  of  it,  Worship  him  that  made  heaven  and 
earth,  l\ev.  14.  G,  7.  living  thus  sent  forth,  it  shall  not  return 
void,  but  shall  bring  all  the  earth,  more  or  less,  to  worship  God, 
and  sing  unto  liim.  In  gospel-times  God  shall  be  worshipped  by 
singing  of  ]isalins;  they  shall  sing  to  God,  that  is,  sins;  to  his  name, 
for  it  is  only  to  his  declarative  glory,  that  by  which  he  has  made 
himself  known,  not  to  his  essential  glory,  that  we  can  cantribute 
any  thing  by  our  praises. 

That  we  may  be  furnished  with  matter  for  praise,  we  are  here 
called  upon  to  come  and  see  the  woiks  of  God ;  for  his  own  worka 
praise  him,  whether  we  do  or  no:  and  the  reason  why  we  do  not 
praise  him  more  and  better,  is,  because  we  do  not  duly  and  gl- 
tentively  observe  them.  Let  us  therefore  see  God's  works,  and 
observe  Ihe  instances  of  his  wisdom,  power,  and  faithfulness,  ia 
them,  (r.  5.)  and  then  speak  of  them,  and  speak  of  them  to  him, 
(f.  3.)  say  unto  God,  How  terrible  art  thou  in  thy  works,  terrible 
in  thy  doings  f 

1.  God's  works  are  wonderful  in  themselves,  and  such  as,  when 
duly  considered,  may  justly  fill  us  with  amazement.  God  is  ter- 
rible, that  is,  admirable  hi  his  works,  through  the  greatness  of  his 
power,  which  is  such,  and  shines  so  bright,  so  strong,  in  all  he 
does,  that  it  may  be  truly  said  there  are  7iot  any  works  like  unto 
his  works.  Hence  he  is  said  to  he  fearful  in  praises,  Exod.  1.5. 11. 
Ill  all  his  doings  toward  the  children  of  men,  he  is  terrible,  and  to 
be  eyed  with  an  holy  awe.  Much  of  religion  lies  in  a  reverence 
for  the  Divine  Providence. 

2.  They  are  formidable  to  his  enemies,  and  have  many  a  time 
forced  and  frightened  them  into  a  feigned  submission;  (r.  3.) 
Through  the  gvatness  of  thy  power,  before  which  none  can  stand, 
shall  thine  enemii's  submit  themselves  unto  thee,  they  shall  lie  unto 
thee,  (so  the  word  is,)  they  shall  be  comi>elled,  sore  against  their 
wills,  to  make  their  peace  with  thee  upon  any  terms.  Subjection 
extorted  by  fear  is  seldom  sincere,  and  therefore  force  is  no  pro- 
per means  of  propagating  religion  ;  nor  can  there  be  nmch  Joy  of 
such  proseKtes  to  the  church  as  will  in  the  end  be  found  liars 
unto  it,  Deut,  33.  29. 

3.  They  are  comfortable  and  beneficial  to  his  people,  v.  6. 
When  Israel  came  out  of  Egypt,  he  turned  the  sea  into  dry  land 
before  them,  which  encouraged  them  to  follow  God's  guidance 
through  the  wilderness;  and  when  they  were  to  enter  Canaan,  for 
I  heir  encouragement  in  their  wars,  Jordan  was  divided  before 
them,  and  they  went  through  that  flood  on  foot;  and  such  foot, 
so  signally  owned  by  heaven,  might  well  pass  for  cavalry,  rather 
than  infantry,  in  the  wars  of  the  Lord.  There  did  the  enemies 
liTinble  before  them;  ( Exod.  15.  14,15.  Josh.  5.  1.)  but  there 
did  we  rejoice  in  him;  both  trust  his  power,  (for  relying  on  Ciort 
is  often  expressed  by  rejoicing  in  him,)  and  sing  his  praise,  IOC.  12, 
Tiiere  did  we  rejoice ;  our  ancestors  did,  and  we  in  their  loin^ 
The  joys  of  our  fathers  were  our  joys,  and  we  ought  to  look  upo| 
ourselves  as  sharers  in  them. 

4.  They  are  commanding  to  all.  God  by  his  works  keeps  uj 
his  dnmiuioii  in  the  world  ;  (r.  7.)  He  rules  by  his  power  for  ever', 
his  eyes  behold  Ihe  7iations.  (  1.)  God  has  a  ccunniauding  eye ;  from 
the  iieight  of  heaven  his  eye  commands  all  Ihe  iiiliabitanis  of  Ihe 
world,  and  he  has  a  clear  and  full  view  of  them  all.  His  eyes  run  t» 
and  fro  through  the  earth ;  the  most  remote  and  obscure  nation! 
are  under  bis  inspection.     (2.)  He  has  a  commanding  arm;  hi* 


PSALMS.  LXVI 


but  tlioU  broughtest  us  out  into  a 


power  rules,  rules  for  ever,  ar.d  is  never  weakened,  never 
obstructed;  strung  is  his  hand,  and  high  is  his  right  hand. 
Hence  lie  infers,  Let  not  the  nhcUinus  exalt  themselves;  let  not 
those  lluit  have  levoltins  and  rebellions  hearts  (l:ire  to  rise  up  in 
any  overt  acts  of  rebellion  aiiuinst  (iod,  as  Adonijah  exalted 
himself,  saying,  I  will  be  king ;  let  not  those  that  are  in  rebellion 
anainst  God  exalt  themselves,  as  if  there  were  any  probability 
that  they  shoidd  gain  their  point ;  no,  let  them  be  still,  for  God 
liath  said,  I  will  be  exalted,  and  man  cannot  gainsay  it. 

8.  O  bless  our  God,  ye  people,  and  make  the 
voice  of  his  praise  to  be  heard :  9.  Which  holdeth 
our  soul  in  life,  and  suffereth  not  our  feet  to  be 
moved.  10.  For  thou,  O  God,  hast  proved  us  : 
thou  hast  tried  us,  as  silver  is  tried.  11.  Thou 
brou2;htest  us  into  the  net:  thou  laidest  affliction 
tipon  oiu-  loins.  12.  Thou  hast  caused  men  to 
ride  over  onr  heads;  we  went  through  fire  and 
through  water 
wealthy  phice. 

In  these  verses,  the  j)salmist  calls  upon  God's  people  in  a 
special  manner  to  praise  him.  Let  all  lauds  do  it,  but  Israels 
land  particularly.  Bless  our  God  ;  bless  him  as  ours,  a  God  in 
coveuant  with  ns,  and  that  takes  care  of  us  as  his  own.  Let  them 
make  the  voice  of  his  praise  to  be  heard;  (v. 8.)  for  from  whom 
should  it  be  heard,  but  from  those  who  are  his  peculiar  favourites 
and  select  attendants? 

Two  things  we  have  reason  to  bless  God  for. 

I.  Common  protection;  (v. 9.)  He  holdeth  our  sotil  in  life,  that 
it  may  not  drop  away  of  itself;  for,  being  continually  in  our  hands, 
it  is  apt  to  slip  through  our  fingers.  We  must  own  that  it  is  the 
good  providence  of  God  that  keeps  life  and  soul  together,  and  his 
visitation  that  preserves  our  spirit ;  he  puts  our  soul  in  life;  so  the 
word  is.  He  that  gave  us  our  being,  by  a  constant  renewed  act 
upholds  us  in  onr  being,  and  his  providence  is  a  continued 
creation.  When  we  are  ready  to  faint  and  perish,  he  restores  our 
soul,  and  so  puts  it,  as  it  were,  into  a  new  life,  giving  new  comforts. 
Non  est  viverc,  sed  valere  rrta — It  is  not  existence,  but  happiness, 
that  deserves  the  name  of  life.  Hut  we  are  apt  to  stumble  and  fall, 
and  are  exposed  to  many  deslruclixe  accidents,  killing  disasters  as 
well  as  killing  diseases,  and  therefore  as  to  these  also  we  are 
guarded  by  the  divine  power;  he  suffers  not  our  feet  to  be  moved, 
preventing  many  unforeseen  evils,  which  we  ourselves  were  not  aware 
of  our  danger  from.  To  liim  we  owe  it  that  we  have  not,  long  ere 
this,  fallen  into  endless  ruin.     He  will  keep  the  feet  of  his  saints. 

II.  Special  deliver;mce  from  great  distress.     Observe, 

1.  How  grievous  the  distress  and  danger  were,  u.ll,  12.  What 
particular  trouble  of  tlie  church  this  refers  to,  does  not  appear  ;  it 
might  be  the  trouble  of  some  private  persons  or  families  only. 
But,  whatever  it  was,  they  M'ere  surprised  with  it,  as  a  bird  with 
a  snare,  inclosed  and  entangled  in  it,  as  a  fish  in  a  net;  they  were 
pressed  down  with  it,  and  kept  under  as  with  a  load  vpon  their 
loins,  D.ll.  But  they  owned  ihe  hand  of  God  in  it;  we  are  never 
in  the  net,  but  God  brings  us  into  it,  never  under  affliction, 
but  God  lavs  it  upon  us.  Is  any  thing  more  dangerous  than  fire 
and  water?  We  went  through  both,  afflictions  of  different  kinds ; 
the  end  of  one  trouble  was  the  beginning  of  another;  when  we 
had  got  clear  of  one  sort  of  dangers,  we  found  ourselves  involved 
in  dangers  of  another  sort.  Such  may  be  the  troultles  of  the  best 
of  God's  saints,  but  he  has  promised.  When  thou  passest  through 
the  waters,  through  the  fire,  I  will  be  with  thee,  Isa.  43.2.  Yet 
proud  and  cruel  men  may  be  as  dangerous  as  fire  and  water,  and 
more  so;  Bewarenfmen,  Matth.  10. 17.  When  men  rose  up  against 
ns,  that  was  fire  and  water, and  all  that  is  threatening;  (124.2,  3,4.) 
md  that  was  the  case  here  ;  "  Thou  hast  caused  men  to  ride  over 
tur  heads,  to  trample  upon  us  and  insult  over  us;  to  hector  and 
abuse  us,  nay,  and  to  make  perfect  slaves  of  us;  they  hare  said 
to   oar  souls.    Bow  down,   that  we  may  f/o  over,"  Ih.  51. 23. 


Praise. 

While  it  is  the  pleasure  of  good  princes  to  rule  in  the  hearts  ol 
their  subjects,  it  is  the  pride  of  tyrants  to  ride  over  their  heads; 
yet  the  afflicted  church  in  this  also  owns  the  hand  of  Go<l,  "Thou 
hast  caused  iheni  thus  to  abuse  us  ;"  for  the  most  furious  opi)ressor 
has  no  power  but  what  is  given  him  from  above. 

2.  How  gracious  God's  design  was,  in  bringing  them  into  this 
distress  and  danger.  See  what  the  meaning  of  it  is,  (r.  10.) 
Thou,  O  God,  hast  proved  tis,  and  tried  us.  Then  we  arc  likely  to 
get  good  by  our  afflictions,  when  we  look  upon  them  under  ibis 
notion,  for  then  we  may  see  God's  grace  and  love  at  (he  bottom 
of  them,  and  our  own  honour  and  benefit  in  the  end  of  them.  By 
afflictions  we  are  proved  as  silver  in  the  fire.  ( l.)Tliat  our  graces, 
by  being  tried,  may  be  made  more  evident,  and  so  we  may  be 
approved,  as  silver,  when  it  is  touched  and  marked  stcrlinc;,  and 
this  will  be  to  our  praise  at  the  appearing  if  Jesus  Christ, 
(1  Pet.  1.  7.)  and  perhaps  in  this  world;  Job's  integrily  and 
constancy  were  manifested  by  his  affliclions.  (2.)  That  our  graces, 
by  being  exercised,  may  be  made  more  strong  and  active,  and  so 
we  may  be  improved,  as  silver,  when  it  is  refined  by  the  fire,  and 
made  more  clear  from  its  dross;  and  this  will  be  to  our  unspeak- 
able advantage,  for  thus  we  are  made  partakers  of  God's  holiness, 
Heb.  12.  10.  Public  troid)les  are  for  the  purifying  of  the  church, 
Dan.  11.  3.3.   Rev.  2.  10.   Deut.  8.  2. 

3.  How  glorious  tb.e  issue  was  at  last.  The  troubles  of  the 
church  v(ill  certainly  end  well;  these  do  so.  For  (1.)  The 
outlet  of  the  trouble  is  happy.  They  are  in  fire  and  water,  but 
they  get  through  (hem;  "We  went  through  fire  and  wafer,  and 
did  not  perish  in  the  flames  or  floods."  Whatever  the  troubles  of 
the  saints  are,  blessed  be  God,  there  is  a  way  through  them. 
(2.)  The  inlet  to  a  better  state  is  much  more  happy;  Thoic 
broughtest  us  out  info  a  wealthy  place,  into  a  well-watered  place, 
for  the  word  is,  like  the  gardens  of  the  Lord,  and  therefore 
fruitful.  God  brings  his  people  into  trouble,  that  their  comforts 
afterward  may  be  the  sweeter,  and  that  their  affliction  may  thus 
yield  the  peaceable  fruit  of  righteousness,  which  will  make  the 
poorest  place  in  the  world  a  wealthy  place. 

1.3.  I  will  £^0  into  thy  house  with  burnt-offerings: 
I  will  pay  thee  my  vows,  14.Which  my  lips  have 
uttered,  and  my  mouth  hath  spoken,  when  I  was 
in  trouble.  15.  I  will  offer  unto  thee  burnt-sacri- 
fices of  fatlings,  with  the  incense  of  rams;  I  will 
offer  bullocks  with  goats.  Selah.  16.  Come  and 
hear,  all  ye  that  fear  God,  and  I  will  declare  what 
he  hath  done  for  my  soul.  17.  I  cried  unto  him 
with  my  mouth,  and  he  was  extolled  with  my 
tongue.  18.  If  I  regard  iniquity  in  my  heart, 
the  Lord  will  not  hear  me:  19.  But  verily  God 
hath  heard  me;  he  hath  attended  to  the  voice  of 
my  prayer.  20.  Blessed  be  God,  which  hath  not 
turned  away  my  prayer,  nor  his  mercy  from  me. 

The  psalmist,  having  before  stirred  up  all  people,  and  all  God's 
people  in  particular,  to  bless  the  Lord,  here  stirs  up  himself,  and 
engages  himself  to  do  it. 

I.  In  his  devotions  to  his  God,  r.l3..15.  He  had  called  upon 
others  to  sing  God's  praises,  and  to  make  a  joyful  noise  with 
them ;  but,  for  himself,  his  resolutions  go  further,  and  he  will 
praise  God, 

1.  By  costly  sacrifices,  which,  under  the  law,  were  offered  to 
the  honour  of  God.  All  people  had  not  wherewithal  to  offer  these 
sacrifices,  or  wanted  zeal  to  be  at  such  an  expense  in  praising 
God ;  but  David,  for  his  part,  being  able,  is  as  willing,  in  this 
chargeable  way  to  pay  his  homage  to  God  ;  (r.  13.)  Iwrll  go  into 
thy  house  with  burnt-offerings.  His  sacrifices  should  be  public, 
in  the  place  which  God  had  chosen  ;  "  I  will  go  into  thy  house 
with  them."     Christ  is  our  Temple,  to  whom  we  must  brbe  out 


PSALMS,  LXVI,  LXVIl 


Praise 


jpiritnal  gifts,  and  by  whom  ihey  are  siiiclified.  They  should  be 
the  licst  of  the  kind  ;  burnt-sacrifices,  which  were  wholly  consumed 
upon  the  altar,  to  the  honour  of  God,  and  of  wliitli  the  offerer 
had  no  share;  and  burnt-sacrifices  of  fallings,  not  the  lame  or 
the  lean,  but  the  best  fed,  and  such  as  would  be  most  acceptable 
at  his  own  table.  God,  who  is  the  best,  must  be  served  with  the 
best  we  have.  The  feast  God  makes  for  us  is  ^  feast  of  fat  things, 
full  of  marroto ;  (Isa.  25.  6.)  and  such  sacrifices  should  we  bring 
to  him.  He  will  offer  bullocks  with  goats,  so  liberal  would  he 
be  in  his  return  of  praise,  and  not  strait-handed.  He  would  not 
offer  that  which  cost  him  nothing,  but  that  which  cost  him  a  great 
deal  ;  and  this  with  the  incense  of  rams,  that  is,  with  the  fat  of 
rams,  which  being  burnt  upon  the  altar,  the  smoke  of  it  would 
ascend  like  the  smoke  of  incense.  Or,  rams  with  incense.  The 
incense  typifies  Christ's  intercession,  without  which  the  fattest  of 
our  sacrifices  will  not  be  accepted. 

2.  Bv  a  conscientious  performance  of  his  vows.  We  do  not 
icceptablv  praise  God  for  our  deliverance  out  of  trouble,  unless 
we  make  conscience  of  paying  the  vows  we  made  when  we  were  in 
trouble.  This  was  the  psalmist's  resolution,  (y.l3,  14.)  I  will 
■pay  thee  mi/  vows,  irhich  my  lips  have  littered  when  I  was  in 
trouble.  Note,  (1.)  It  is  very  common,  and  very  commendable, 
when  we  are  under  the  pressure  of  any  affliction,  or  in  the  pursuit 
of  any  mercy,  to  make  vows,  and  solemnly  to  speak  them  before 
the  Lord;  to  bind  ourselves  out  from  sin,  and  bind  ourselves 
more  closely  to  our  duty;  not  as  if  this  were  an  equivalent,  or 
valuable  consideration,  for  the  favour  of  God,  it  is  only  a  quali- 
fication for  receiving  the  tokens  of  that  favour.  (2.)  The  vows 
«liich  we  made  when  we  were  in  trouble,  must  not  be  forgotten 
XI  hen  the  trouble  is  over,  but  be  carcfullv  performed,  for  better  it 
is  not  to  vow,  than  to  vow  and  not  pay. 

II.  lu  his  declarations  to  his  friends,  r.  IG.  He  calls  together 
n  congregation  of  good  people  to  hear  his  thankful  narrative  of 
God's  favours  to  him;  "  Come  and  hear,  all  ye  that  fear  God,  for, 
1.  You  will  join  wiih  me  in  my  praises,  and  help  me  in  giving 
thanks."  And  we  should  be  as  desirous  of  the  assistance  of  those 
that  fear  God,  in  returning  thanks  for  the  mercies  we  have  received, 
=»s  in  praying  for  those  we  want.  2.  "You  will  be  edified  and 
encouraged  by  that  which  I  have  to  say  ;  The  humble  shall  hear  of 
it,  and  be  ijlad,  (34.  2.)  Tliey  that  fear  thee  will  he  glad  when 
the;/  see  me,  (119.  74.)  and  therefore  let  me  have  their  company, 
and  I  will  declare  to  them,  not  to  vain  carnal  people,  that  will 
lianter  it,  and  make  a  jest  of  it,"  (pearls  are  not  to  be  cast  before 
swine,)  "but  to  them  that  fear  God,  and  will  make  a  good  use  of 
it,  I  will  declare  what  God  has  done  for  my  soul ;"  not  in  jiride  and 
vain-glory,  that  he  might  be  thought  more  a  favourite  of  heaven 
than  other  people,  but  for  the  honour  of  God,  to  which  we  owe 
this  as  a  just  debt,  and  for  the  edification  of  others.  Note,  God's 
people  should  communicate  their  experiences  to  each  other  ;  we 
should  take  all  occasions  to  tell  one  another  of  the  great  and  kind 
things  which  God  has  done  for  us,  especially  which  he  has  done 
for  our  souls,  the  spiritual  blessings  with  which  he  has  blessed  us 
in  heavenly  things ;  these  we  should  be  most  affected  with  ourselves, 
and  therefore  with  these  we  should  be  desirous  to  affect  others. 

Now  what  was  it  that  God  had  done  for  his  soul  ? 

(1.)  He  had  wrought  in  him  a  love  to  the  duty  of  prayer,  and 
had  by  his  grace  enlarged  his  heart  in  that  duty,  (u.l7.)  I  cried 
vnto  him  with  my  mouth  ;  but  if  God,  among  other  things  done 
for  our  souls,  had  not  given  us  the  spirit  of  adoption,  teaching  and 
enabling  us  to  cry,  Abba  Father,  we  should  never  have  done  it. 
That  God  has  given  us  leave  to  pray,  a  command  to  pray,  encou- 
ragements to  pray,  and  (to  crown  all)  a  heart  to  pray,  is  what  we 
have  reason  to  mention,  with  thankfulness,  to  his  praise  ;  and  the 
more,  if,  when  we  cried  to  him  with  our  mouth,  he  was  extolled 
with  our  tongue,  if  we  were  enabled  by  faith  and  hope  to  give 
glory  to  him  then,  when  we  were  seeking  for  mercy  and  grace 
from  him,  and  to  praise  him  for  mercy  in  prospect,  though  it  be 
not  yet  in  possession.  By  crying  to  him  we  do  indeed  extol  him. 
He  is  pleased  to  reckon  himself  hnnoured  by  the  humble  believing 
prayers  of  the  upriiht,  nnd  this  is  a  event  thing  which  he  has  dune 
lor  our  souls,  that  he  has  bcc-:i  j:!ra5cd  i>o  iar  to  uuile  interests  with 


us,  that,  in  seeking  our  c^n  welfare,  we  seek  his  glory.  Hit 
exaltation  was  under  vj  tongue,  so  it  may  be  read  ;  I  was  con- 
sidering in  my  mind  'iiow  I  might  exalt  and  magnify  his  name; 
When  prayers  are  it  our  mouths,  praises  must  be  in  our  hearts. 

(2.)  He  had  wrought  in  him  a  dread  of  sin  as  an  enemy  to 
prayer;  (r.  18.)  Jf  I  regard  iniquity  in  my  heart,  I  know  very 
well  the  Lord  will  not  hear  me.  The  Jewish  writers,  some  of 
them  that  have  the  leaven  of  the  Pharisees,  which  is  hvpocrisy, 
put  a  very  corrupt  gloss  upon  these  words;  Jf  I  regard  iniquity 
in  my  heart,  that  is,  say  they.  If  I  allow  myself  only  in  heart-sins, 
and  iniquity  does  not  break  out  in  my  words  and  actions,  God  will 
not  hear  me,  that  is,  he  will  not  be  offended  with  me,  will  take  no 
notice  of  it,  so  as  to  lay  it  to  my  charge  ;  as  if  heart-sins  were  no 
sins,  in  God's  account ;  the  falsehood  of  this  our  Saviour  ha.s 
shewn  in  his  spiritual  exposition  of  the  law,  Matth.  5.  But  the 
sense  of  this  place  is  plain  ;  Jf  I  regard  iniquity  in  my  heart,  that 
is,  "  If  I  have  favourable  thoughts  of  it,  if  I  love  it,  indulge  it, 
and  allow  myself  in  it,  if  I  treat  it  as  a  friend,  and  bid  it  welcome, 
make  provision  for  it,  and  am  loalh  to  part  with  it,  if  I  roll  it 
under  my  tongue  as  a  sweet  morsel,  though  it  be  but  a  heart-sin 
that  is  thus  countenanced  and  made  much  of,  if  I  delight  in  it 
after  the  inward  man,  God  will  not  hear  my  prayer,  will  not  accept 
it,  or  be  pleased  with  it,  nor  can  I  expect  an  answer  of  peace  to 
it."  Note,  Iniquity,  regarded  in  the  heart,  will  certainly  spoil  the 
comfort  and  success  of  prayer  ;  for  the  sacrifiee  of  the  wicked  is 
an  abomination  to  the  Loid.  They  that  continue  in  love  and 
league  with  sin,  have  no  interest  either  in  the  promise  or  in  the 
Mediator,  and  therefore  cannot  expect  to  speed  in  prayer. 

(3.)  He  had  graciously  granted  him  an  answer  of  peace  to  his 
prayers;  (ti.  19.)  "But  verily  God  has  heard  me ;  though,  being 
conscious  to  myself  of  much  amiss  in  me,  I  began  to  fear  that  mv 
prayers  would  have  been  rejected,  yet,  to  my  comfort,  I  found 
that  God  was  pleased  to  regard  them."  This  God  did  for  his  soul  ; 
by  answering  his  prayer,  he  gave  him  a  token  of  his  favour,  and 
an  evidence  that  he  had  wrought  a  a:ood  work  in  him.  And  there- 
fore he  concludes,  (d.20.)  Blessed  be  God.  The  two  foregoing 
verses  are  the  major  and  minor  propositions  of  a  syllogism  ;  Jf  1 
regard  iniquity  in  my  heart,  God  will  not  hear  my  prayers,  that  is 
the  proposition  ;  but  verily  God  has  heard  me,  that  is  the  assump- 
tion, from  which  he  might  have  ralion'illy  inferred,  "Therefore  I 
do  not  regard  iniquity  in  my  heart;"  but,  instead  of  taking  the 
comfort  to  himself,  he  gives  the  praise  to  God,  Blessed  be  God. 
Whatever  are  the  premises,  God's  glory  must  always  be  the 
conclusion  ;  Gnd  has  heard  me,  and  therefore  blessed  be  God.  Note, 
What  we  win  by  |)rayer,  we  must  wear  with  praise.  Mercies,  in 
answer  to  prayer,  do,  in  a  special  manner,  oblige  us  to  be  thankful. 
He  has  not  turned  away  7uy  prayer,  nor  his  mercy;  lest  it  should 
he  thought  that  the  deliverance  was  granted  for  the  sake  of  some 
worthiness  in  his  prayer,  he  ascribes  it  to  God's  mercy.  This  he 
adds  by  way  of  correction,  "It  was  not  my  prayer  that  fetched  the 
deliverance,  but  his  mercv  that  sent  it."  Therefore  God  does  not 
turn  away  our  prayer,  because  he  does  not  turn  awav  his  own 
mercy,  for  that  is  the  foundation  of  our  hopes,  and  the  fountain 
of  our  comforts,  and  therefore  ought  to  be  the  matter  of  our  praises. 

PSALM  LXVIL 

This  psalm  relates  to  the  church ,  and  is  cnleiilated  for  the  public.  Here  is,  I.  A 
prayer  for  the  prosperity  of  the  chtirch  of  Israel,  1. 1.  II.  A  prayer  for  the 
conversiott  of  the  Gentiles,  and  the  briniring-  of  them  into  the  church,  r.  2.  .5. 
///.  A  prospect  of  happy  and  fclorious  times,  vhen  God  shall  do  this,  v.  0, 7. 
Thus  u-as  the  psalmist  carried  out  by  the  spirit  of  prophecy,  to  foretell  the 
glorious  estate  of  the  Christian  church,  in  tvhich  Jews  and  Gentiles  should 
unite  into  one  flock;  the  beginnivfr  nf  which  blessed  work  ought  to  be  the 
matter  of  our  joy  and  praise,  and  the  completing  of  it  of  our  prayer  and  hope, 
in  singing  this  psalm. 

To  the  chief  musician  on  Neginoth.     A  psalm  or  song. 

1.  /^  OD  be  merciful  unto  us,  and  bless  us  ;  and 
\jr  cause  his  face  to  shine  upon  us.    Selah. 

2.  That,  thy  \ARy  may  be  known  upon  earth,  thy 
saving-  iieallh  among  all  nations.    3,  Let  the  people 


PSALMS,  LXVII. 


Pelilions 


praise  lliee,  O  Cod  ;  let  all  the  people  praise  thee. 
4.  O  let  l!ie  iiatioiia  be  glad,  and  sina;  for  joy:  for 
liibu  shalt  judge  the  people  righteously,  and 
govern  the  nations  upon  eartli.  Selah.  5.  Let  the 
people  praise  thee,  O  God;  let  all  the  people 
praise  thee.  6.  T/ien  shall  the  earth  yield  her 
increase;  and  God,  even  our  own  God,  shall  bless 
us.  7.  God  shall  bless  us;  and  all  the  ends  of 
the  earth  shall  fear  him. 


The  composition  of  this  psalm  is  such  as  denotes  the  penman's 
affections  to  have  been  very  «arra  and  lively ;  by  which  spirit  of 
devotion  he  was  elevated  to  receive  the  spirit  of  prophecy  con- 
cerning the  enlargement  of  Ciod's  kingdom. 

I.  He  begins  wilh  a  pravcr  fur  the  welfare  and  prosperity  of  the 
church  then  in  being,  in  the  happiness  of  which  he  should  share, 
and  think  himself  happy,  v.\.  Our  Saviour,  in  teaching  us  to 
say,  Our  Father,  has  intimated  that  we  ought  to  pray  with  and 
for  others  ;  so  the  psalmist  here  prays  not,  God  be  merciful  tome, 
and  bless  mc,  but  to  vs,  and  bless  vs;  for  we  must  make  suppli- 
cation fur  all  saints,  and  be  willing  and  glad  to  take  our  lot  with 
them.  We  are  here  taught,  1.  That  all  our  happiness  comes  from 
God's  mercy,  and  takes  rise  in  that;  and  therefore  the  first  thing 
prayed  fur,  is,  God  be  merciful  to  us,  to  us  sinners,  and  pardon  our 
snis,  ( Luke,  18.13.)  to  us  miserable  sinners,  and  help  us  out  of  our 
miseries.  2.  That  it  is  conveyed  by  God's  blessing,  and  secured 
in  that ;  God  bless  its,  give  us  an  interest  in  his  promises,  and 
confer  upon  us  all  the  good  contained  in  them.  God's  speaking 
Well  to  us,  amounts  to  his  doing  well  for  ns.  God  bless  iis,  is  a 
comprehensive  prayer  ;  it  is  pity  such  excellent  words  should  ever 
be  used  slightly  and  carelessly,  and  as  a  by-word.  3.  That  it  is 
completed  in  the  light  of  his  countenance  ;  God  cause  his  face  to 
shine  upon  us,  God  by  his  grace  qualify  us  for  his  favour,  and 
then  give  ns  the  tokens  of  his  favour.  We  need  desire  no  more 
to  make  us  happy,  than  to  have  God's  face  shine  upon  us,  to  have 
God  love  us,  and  let  us  know  that  he  loves  us;  To  shine  with  vs; 
80  the  margin  reads  it ;  with  vs  doing  our  endeavour,  and  let  it 
crown  that  endeavour  with  success.  If  we  by  faith  walk  with 
God,  we  may  hope  that  his  face  will  shine  with  us. 

II.  He  passes  from  this  to  a  prayer  for  the  conversion  of  the 
Gentiles  ;  (c.  2.)  That  thyicay  may  be  kiiovn  vpon  earth.  "Lord, 
I  pray  not  only  that  thou  wilt  be  merciful  to  us  and  bless  us,  but 
that  (hou  wilt  be  merciful  to  all  mankind,  that  thy  v-ay  may  be 
known  vpon  earth."  Thus  public-spirited  must  we  be  in  our  prayers, 
Father  in  heaven,  hallowed  be  thy  name,  thy  kingdom  come.  We 
shall  have  never  the  less  of  God's  mercy,  and  blessing,  and  favour, 
for  others  coming  in  to  share  with  us.  Or  it  may  be  taken  thus, 
"  God  be  merciful  to  vs  Jews,  and  bless  vs,  that  thereby  thv  wav 
may  be  known  upon  earth  ;  that,  by  the  peculiar  distinguishing 
tokens  of  thy  favour  to  us,  others  may  be  allured  to  come  and  join 
themselves  to  us,  saving,  We  will  go  with  you.  for  wc  have  heard 
that  God  is  with  t/o«,"  Zech.  8.  23.  These  verses,  which  point 
at  the  conversion  of  the  Gentiles,  mav  be  taken,  1.  As  a  prayer ; 
and  so  it  speaks  the  desire  of  the  Old-Testament  saints  ;  so  far 
were  thev  from  wishing  to  monopolize  the  privileges  of  the 
church,  that  they  desired  nothing  more  than  the  throwing  down 
of  the  inclosure,  and  the  laying  open  of  the  advantages.  See 
then  how  the  spirit  of  the  Jews,  in  the  days  of  Christ  and  his 
apostles,  differed  from  the  spirit  of  their  fathers.  The  Israelites 
indeed,  that  were  of  old,  desired  that  God's  name  might  be  know  n 
among  the  Gentiles,  those  counterfeit  Jews  were  enraged  at  the 
preaching  of  the  gospel  to  the  Gentiles  ;  nothing  in  Christianity 
exasperated  them  so  much  as  that  did.  2.  As  a  prophecy;  that  it 
Bhajl  be  as  he  here  prays.  Manv  scripture-prophecies  and  promises 
«rc  wrapt  up  in  prayers,  to  intimate,  that  the  answer  of  the 
church's  prayer  is  as  sure  as  the  performance  of  God's  promises. 

things    are    here   prayed   for,   with   reference   to    the 


Three 
Centiles. 


(1.)  That  divine  revelation  might  be  sent  among  them,  v.i. 
Two  things  he  desires  might  be  known  upon  earth,  even  among 
all  nations,  and  not  to  the  nation  of  the  Jews  only.  [1.]  God's 
way,  the  rule  of  duty;  "  Let  them  all  know,  as  well  as  we  do, 
what  is  good,  and  what  the  Lord  our  God  requires  of  them ;  let 
them  be  blessed  and  honoured  with  tlie  same  righteous  slatules 
and  judgments,  which  arc  so  much  the  praise  of  our  nation,  and 
the  envy  of  all  its  neishbours,"  Dent.  4. 8.  [2.]  His  saving 
health,  or  his  salvation  ;  the  former  is  wrapt  up  in  his  law,  this 
in  his  gospel.  If  God  makes  known  his  way  to  us,  and  we  walk 
in  it,  he  will  shew  us  his  saving  health,  50.  23.  Thev  that  have 
themselves  experimentally  known  the  pleasantness  of  God's  wax3, 
and  the  comforts  of  his  salvation,  cannot  but  desire  and  pray  that 
they  may  be  known  to  others,  even  anions  all  nations.  Alf  upon 
earth  are  bound  to  walk  in  God's  way,  all  need  his  salvation,  and 
there  is  in  it  enough  for  all ;  and  therefore  we  should  pray,  that 
both  the  one  and  llie  other  may  be  made  known  to  all. 

(2.)  That  divine  worship  niny  be  set  up  among  them,  as  it  will 
be  where  divine  revelation  is  received  and  embraced;  (i-. 3.) 
"  Let  the  people  prai.sc  thee,  O  God,  le^  Miem  have  matter  for 
praise,  let  them  have  hearts  for  praise  ;  yea,  let  not  only  some, 
but  all  the  pcojjle,  praise  thee  ;"  all  nations  in  their  national 
capacity,  some  of  all  nations.  It  is  again  repealed,  (f.o.)  aslhat 
w  hich  the  psalmist's  heart  was  very  much  upon.  Tiiev  that  delight 
in  jiraising  God  themselves,  cannot  but  desire  that  others  also 
may  be  brought  to  praise  him;  that  he  may  have  the  honour  of 
it,  and  they  may  have  the  benefit  of  it.  It  is  a  prayer,  [  1.]  That 
the  gospel  might  be  preached  to  them,  and  then  they  w(juld  have 
cause  enough  to  praise  God,  as  for  the  day-spring  after  a  long 
and  dark  night.  Ortus  est  sol — The  sun  is  risen.  Ads, 0.8. 
[2.]  That  they  might  be  converted  and  brought  into  the  church,  and 
then  they  would  have  a  disposition  to  praise  God,  the  living  and 
true  God,  and  not  the  dumb  and  dunghill  deities  they  had 
worshipped,  Dan.  5.4.  Then  their  hard  thoughts  of  GfKi  would 
be  silenced,  and  they  would  see  him,  in  the  anspel-glass,  to  be  love 
itself,  and  the  proper  object  of  praise.  [3.]  That  they  miiflit  be 
incorporated  into  solemn  assemblies,  and  might  praise  God  in  a 
body,  that  they  might  all  together  praise  him  with  one  mind  and 
one  mouth.  Thus  a  face  of  religion  appears  upon  a  land,  when 
God  is  publicly  owned,  and  the  ordinances  of  religious  worship 
are  duly  celebrated  in  religious  assemblies. 

(3.)  That  the  divine  government  mav  be  acknowledged  and 
cheerfully  submitted  to;  (r.4.)  O  let  the  nations  be  glad,  and simi 
far  joy.  Holy  joy,  joy  in  God,  and  in  his  name,  is  the  heart  aiul 
soul  of  thankful  praise.  That  all  the  people  may  praise  th:e,  lit 
the  nations  be  glad.  They  that  rejoice  in  the  Lord  uluays,  will  in 
every  thing  give  thanks.  The  joy  he  wishes  to  the  nations,  is,  holv 
joy;  for  it  is  joy  in  God's  dominion,  joy  that  God  has  ta/.en  to 
himself  his  great  power,  and  has  reigned,  which  the  uncon\ertc(l 
nations  are  angry  at.  Rev.  11. 17, 18.  Let  them  be  glad,  [l.]Tliat 
the  kingdom  is  the  Lord's,  22.  28.  That  he,  as  an  altsolirle 
Sovereign,  shall  govern  the  nations  upon  earth.  That  by  tlie 
kingdom  of  his  providence  he  shall  over-rule  the  affairs  of  king- 
doms, according  to  the  counsel  of  his  will,  though  they  noi'hrr 
knowhim  nor  own  him  ;  and  that  in  due  time  he  shall  (lis<  iplc  nil 
nations  by  the  preaching  of  his  gospel,  (Matlh.  20.  19.)  and  sit 
up  the  kingdom  of  his  grace  among  them,  u|ion  the  ruin  of  tlie 
Devil's  kingdom.  That  he  shall  make  them  a  willing  peoph'  in 
the  day  of  his  power,  and  even  the  kingdoms  of  this  world  shall 
become  the  kingdoms  of  the  Lord  and  of  his  Christ.  [2.]  Tli;il 
every  7nan's  judgment  proceeds  from  the  Lord ;  "  Let  them  be  clad 
that  thou  shalt  judge  the  people  righteously,  that  thou  shall  i;i\e  a 
law  and  gospel  which  shall  be  a  righteous  rule  of  judenient,  ainl 
shalt  pass  an  unerring  sentence,  according  to  that  ride,  upon  all 
the  children  of  men;  against  which  there  will  lie  no  exce[ition. 
Let  us  all  be  glad  that  we  are  not  to  be  one  another's  judges,  but 
that  he  that  judges  us  is  the  Lord,  whose  judgment  we  are  sure- 
is  according  to  truth. 

III.  He  concludes  wilh  a  joyful  prospect  of  all  ftjod,  \vhcu  G>»\ 
shall  do  this,  when  the  nations  shall  be  converted,  .tnd  brought  iu 
praliie  God, 


PSALMS.  LX\U,  LXVIII. 


1.  The  lower  world  shall  smile  upon  thi-m,  and  tliev  shall  have 
(he  fruits  of  that  ;  (v.  6.)  Then  shall  the  earth  yield  her  increase. 
Not  hut  that  God  gave  rain  from  heaven,  and  fniitfid  seasons  fo 
the  nations,  when  they  sa<  in  darkness ;  (Acts,  14.  17.)  But,  when 
Ihey  were  converted,  the  earth  yielded  its  increase  to  God  ;  the 
meat  and  the  drink  then  became  a  meat-offering  and  a  drink- 
tffering  to  the  Lord  our  God ;  (Joel,  "2.  14.)  and  then  it  was  fruitful 
to  some  good  purpose.  Then  it  yielded  its  increase  more  than 
before,  to  the  comfort  of  men,  who  through  Christ  acquired  a 
covenant-title  to  the  fruits  of  it,  and  had  a  sanctified  use  of  it. 
Note,  The  success  of  the  gospel  sometimes  brings  outward  mercies 
along  with  it ;  righteousness  exalts  a  nati(m.   See  Isa.  4. 2. — G2.  9. 

2.  The  upper  world  shall  smile  upon  them,  and  Ihey  shall  have 
the  favours  of  that  which  is  much  better  ;  God,  even  ovr  own  God, 
shall  bless  ns,  V.  6.  And  again,  (v.l.)  God  shall  bless  ns.  Note, 
(1.)  There  are  a  people  in  the  world  that  can,  upon  good  grounds, 
call  God  their  God.  (2.)  Believers  have  reason  to  glory  in  their 
relation  to  God,  and  the  interest  they  have  in  him.  It  is  here 
spoken  with  an  air  of  triumph;  God,  even  our  own  God.  (3.)Those 
who  through  grace  call  God  their  own,  may  with  an  humhle 
confidence  expect  a  blessing  from  him.  If  he  be  our  God,  he 
shall  bless  us  with  special  blessings.  (4.)  The  blessing  of  Cod 
is  our's  in  covenant,  is  that  which  sweetens  all  our  creatui-e- 
romforts  to  us,  and  makes  them  comforts  indeed  ;  then  we  receive 
the  increase  of  the  earth  as  a  mercy  indeed,  when  with  it  God, 
even  our  own  God,  gives  us  his  blessing. 

3.  All  the  world  shall  hereby  he  brought  to  do  like  them  ;  The 
ends  of  the  earth  shall  fear  him,  that  is,  worship  him,  which  is  to 
be  done  with  a  godly  fear.  The  blessings  God  bestows  upon  us, 
call  upon  us  not  only  to  love  him,  hut  to  fear  him,  to  keep  up  liigh 
thoughts  of  hmi,  and  to  be  afraid  of  offending  him.  When  the 
gospel  begins  to  spread,  it  shall  get  ground  more  and  more,  till  it 
reach  to  the  ends  of  the  earth.  The  leaven  hid  in  the  meal  shall 
diffuse  itself,  till  the  whole  be  leavened.  And  the  many  blessings 
which  theywWX  own  themselves  to  have  received,  that  are  brought 
into  the  church,  invite  others  to  join  themselves  fo  them.  It  is 
good  to  cast  in  our  lot  with  those  that  are  the  blessed  of  the  Lord. 


PSALM  LXVIIL 

I7ii!  M  a  most  excellent  psalm,  but  in  many  places  the  genuine  sense  is  not  easy 
to  come  at ;  for  in  this,  as  in  some  other  scriptures,  there  are  things  dark  and 
hard  to  be  understood.  It  does  mil  appear  when,  or  upon  wliat  occasion,  David 
penned  this  psalm  ;  but,  probably,  it  teas  triien,  God  having  given  him  rest  from 
all  his  enemies  round  about,  he  brought  the  ark  (which  teas  both  the  token  of 
God's  presence  and  a  type  of  Christ's  mediation  )  from  the  house  of  Obededom 
to  the  tent  he  had  pitched  fur  it  in  Zion ;  fur  the  first  words  are  the  prayer 
irhich  Moses  used  at  the  removing  of  the  ark,  Numl).  10.  3.5.  From  this  he 
is  led,  by  the  Spirit  of  prophecy,  to  speak  glorious  things  concerning  ftie  Messiah, 
his  ascension  into  heaven,  and  the  setting  up  of  his  kingdom  in  the  world. 
I.  He  begins  with  prayer,  both  against  God's  enemies,  (v.  1 ,  2.)  and  for  his 
people,  V.  3.  II.  He  proceeds  to  praise,  irhich  takes  up  the  rest  of  the  psalm, 
eallliig  upon  all  to  praise  God,  (r.4,  2G,  32.)  and  suggesting  many  things 
as  matter  for  praise.  I .  The  greatness  and  goodness  of  God,  t).  1 . .  6.  2.  77if 
wonderful  works  God  had  urought  for  his  people  formerly,  bringing  them 
through  the  wilderness,  (f.7,  8.)  settling  them  in  Canaan,  (u.  9,  10.)  giving 
them  victory  over  their  enemies,  fu.  11,  12.)  and  delivering  them  out  of  the 
hands  of  their  oppressors,  v.l'i,  \i.  3.  The  special  presence  of  God  in  his 
church,  (v.  15 . .  17.)  4.  The  ascension  of  Christ,  (v.  18.)  and  the  .<!alvation  of 
his  people  by  him,  r.  19,  20.  5.  The  victories  which  Christ  trould  obtain  over 
"—!'"'''""'''  """^  """  fo^'ours  he  would  besfoir  upon  his  church,  r.21..28. 
6.  The  enlargement  of  the  church  by  the  accession  of  the  Gentiles  to  it, 
e.29.  .31.  And  so  he  concludes  the  psalm  with  an  awful  acknowledgment  of 
the  glory  and  grace  of  God,  v.  32 . .  3.", .  }yith.all  these  great  things  we  should 
endeavour  to  be  duly  affected  in  singing  this  psalm. 

To  the  chief  musician.     A  psalm  or  song  of  David. 

I-  T  ET  God  arise,  let  his  enemies  be  scattered  : 
JLi  let  them  also  that  hate  him  flee  before 
kim.  2.  As  smoke  is  driven  away,  so  drive  them 
•way:  as  wax  melteth  before  the"  fire,  so  let  the 
n-icked  perish  in  the  presence  of  God.  3,  But  let 
Die   righteous    be  glad;   let  them  rejoice   before 


Peti'.i'>rjs. 

God:  yea,  let  them  exceedinjily  rejoice.  4.  Sinj; 
unto  God,  sing  jiiaises  to  his  name:  extol  hiiu 
that  rideth  upon  the  heavens  by  his  name  JAII, 
and  rejoice  before  him.  5.  A  father  of  the  faliier- 
less,  and  a  judge  of  the  widows,  is  God  in  his  holy 
habitation.  6.  God  setteth  the  solitary  in  families: 
he  bringeth  out  those  which  are  bound  witii 
chains:  l>ut  the  rebellious  dwell  in  a  dry  land. 

In  these  verses, 

I.   David  prays  that  God  would  appear  in  his  glory  ; 

1.  For  the  confusion  of  his  enemies;  (I'.l,  2.)  "  Let  God  arise, 
as  a  Judge  to  pass  sentence  upon  them,  as  a  General  to  take  the 
field  and  do  execution  upon  them  ;  and  let  them  be  scattered,  and 
flee  before  him,  as  unable  to  keep  their  ground,  much  less  to  make 
head  against  him.  Let  God  arise,  as  the  sun  when  he  goes  forth 
in  his  strength;  and  the  children  of  darkness  shall  be  scattered, 
as  the  shadows  of  the  evening  flet  'before  the  rising  sun.  Let  them 
be  driven  away  as  smoke  by  the  wind,  which  ascends  as  if  it  would 
eclipse  the  sun,  but  is  presently  dispelled,  and  there  appears  no 
remainder  of  it;  Let  them  melt  as  K-ax  before  the  fire,  which  is 
quickly  dissolved."  Thus  does  Duvid  comment  upon  Moses's 
prayer,  and  not  only  repeat  it,  with  application  to  himself  and 
his  own  times,  but  enlarge  upon  it,  *o  direct  us  how  to  make  use 
of  scripture-prayers.  Nay,  it  looks  further  to  the  Redeemer's 
victory  over  the  enemies  of  his  kingdom,  for  he  was  the  Angel  of 
the  covenant,  that  guided  Israel  through  tlie  wilderness.  Note, 
(1.)  There  are,  and  have  been,  and  ever  will  be,  such  as  are 
enemies  to  God,  and  hate  him;  that  join  in  with  the  old  serpent 
against  the  kingdom  of  God  among  men,  and  against  the  seed  of 
the  woman.  ( 2.)  They  are  the  w  icked,  and  none  hut  the  w  ickcd, 
that  are  enemies  to  God;  the  children  of  the  wicked  one.  (3.) 
Though  we  are  to  pray  for  our  enemies  as  such,  yet  we  are  to 
pray  against  God's  enemies  as  such,  against  their  enmity  to  him, 
and  all  their  attempts  upon  his  kingdom.  (4.)  If  God  but  arise, 
all  his  impenitent  implacable  enemies,  that  will  not  repent  to  give 
him  glory,  will  certainly  and  speedily  be  scattered,  and  driven 
away,  and  made  to  perish  at  his  presence  ;  for  none  ever  hardened 
his  heart  against  God,  and  prospered.  The  day  of  judgment  will 
be  the  <lay  of  the  complete  and  final  perdition  of  wif/odly  men, 
(2  Pet.  3.7.)  who  shall  melt  like  wax  before  that  flaming  fire  in 
which  the  Lord  shall  then  appear,  2Thess.  1.  8. 

2.  For  the  comfort  and  joy  of  his  own  people;  (v.  3.)  " Let  the 
righteous  be  glad,  that  are  now  in  sorrow,  let  them  rejoice  before 
God,  in  his  favourable  ])resence.  God  is  the  Joy  of  his  people, 
let  them  rejoice  whenever  they  come  before  God,  yea,  let  them 
exceedingly  rejoice,  let  them  rejoice  with  gladness."  Note,  Those 
who  rejoice  in  God  have  reason  to  rejoice  with  exceeding  joy  ; 
and  this  joy  we  ought  to  wish  to  all  the  saints,  for  it  belongs  to 
them.  Light  is  sown  for  the  righteous. 

II.  He  praises  God  for  his  glorious  appearances,  and  calls  upon 
us  to  praise  him,  to  sing  to  his  name,  and  extol  him, 

1.  As  a  great  God,  infinitely  great;  (i\4.)  He  rides  upon  the 
heavens,  by  his  7iame  JAII.  He  is  the  Spring  of  all  the  motions 
of  the  heavenly  bodies,  directs  and  manages  them,  as  he  that  rides 
in  the  chariot,  sets  it  a-going;  has  a  supreme  command  of  the 
influences  of  heaven;  he  rides  upon  the  heavens  for  the  help  of 
his  ])eople,  (Dent.  33.  26.)  so  swiftly,  so  strongly,  and  so  much 
ahove  the  reach  of  opposition.  He  rules  these  by  his  name  Jah, 
or  Jehovah,  a  self-existent,  self-sufficient  Being,  the  foimtain  o) 
all  beings,  power,  motion,  and  perfection;  this  is  his  name  for 
ever.  When  we  thus  extol  God,  we  must  rejoice  before  him  ;  holy 
joy  in  God  will  very  well  consist  with  that  reverence  and  godly 
fear  wherewith  we  ought  to  worship  him. 

2.  Asa  gracious  God,  a  God  of  mercy,  and  tender  compassion. 
He  is  great,  but  he  despises  not  any,  no  not  the  meanest;  nay, 
I'eing  a  God  of  great  power,  he  uses  his  power  for  the  relief  ol 
those  that  are  distressed,  r.  5,  6.  The  fatherless,  the  widows,  the 
solitary,  find  him  a  God  all-sufficient  fo  them.  Observe  how  niucJ» 


PSA  I.MS.  LXVlll. 


Mercies  recollected. 


God's  goodness  is  liis  glory.  He  lliat  rides  on  the  heacctix,  by  his 
nnvif  Jail,  one  would  lliiiik,  should  iiiiiiu'diatcly  liave  been  adored 
as  Kin;;'  oi  Uint;s  and  Lord  of  lords,  and  the  sovereip,n  Director  of 
Hil  the  affairs  of  states  and  nations;  lie  is  so,  Imt  this  he  i-vilher 
fflories  in,  that  he  is  a  Fatlicr  Id  t/iv  Jalhrilvss.  2^ltoii(jh  God  be. 
Mrjh,  yet  has  he  respect  unto  the  louly.  Happy  they  that  have  an 
interest  in  such  a  God  as  this.  He  ll'.al  rides  upon  the  heainis  is 
a  rather  worth  having;  thrice  happy  is  the  people  whose  God  is 
the  Lord.  (l.)When  families  are  l)ereaved  of  their  iiead,  God 
takes  care  of  them,  and  is  himself  their  Head  ;  and  the  widows  and 
tlic  fatherless  children  shall  find  that  in  him  which  they  have  lost 
in  the  relation  that  is  removed,  and  infinitely  more  and  better. 
He  is  a  Father  of  the  fatherless,  to  pity  them,  to  bless  them,  to 
teach  lliem,  to  provide  for  them,  and  to  portion  them.  He  will 
preserve  them  alive,  (Jcr.49. 11.)  and  with  him  they  shall /;«(/ 
meretj,  Hos.l4.  3.  They  have  liberty  to  call  him  Father,  and  to 
plead  their  relation  to  him  as  their  Guardian,  14(5.  !>. — 10.14,18. 
He  is  a  Judsje  or  Patron  of  the  widows,  to  give  them  counsel,  and 
to  do  them  right ;  to  own  them,  and  plead  their  cnu«e,  Prov.  22. 2-3. 
He  has  an  ear  open  to  all  their  complaints,  and  a  hand  open  to 
all  their  wants.  He  is  so  in  his  holij  habitation ;  which  may  be 
understood  either  of  the  habitation  of  his  glory  in  heaven,  (there 
he  has  prepared  his  throne  of  judgment,  which  the  fatherless  and 
widow  have  free  recourse  to,  and  are  taken  under  the  protection  of, 
9.4,  7.)  or,  of  the  habitation  of  his  grace  on  earth  ;  and  so  it  is  a 
direction  to  the  widows  and  fatherless,  how  to  apply  themselves 
to  Ciod;  let  them  go  to  his  holy  habitation,  to  his  word  and 
ordinances,  there  they  may  find  him,  and  find  comfort  in  him. 
(2.)  When  families  are  to  be  built  up,  he  is  the  Founder  of  them; 
God  sets  the  solitarij  in  families,  brings  them  into  comfortable 
relations  that  were  lonelv,  gives  them  a  convenient  settlement  that 
were  unsettled;  (113.9.)  he  mahes  those  dtvell  at  home  that  were 
forced  to  seek  for  relief  abroad,  (so  Dr.  Hammond,)  putting  them 
that  were  destitute  into  a  way  of  getting  their  livelihood,  which  is 
a  very  good  way  for  man's  eiiaritv,  as  it  is  of  God's  bounty. 

3.  As  a  righteous  God.  (1.)  In  relieving  the  oppressed;  he 
brings  out  those  that  are  bound  with  chains,  and  sets  tliem  at 
liberty,  who  were  unjustly  imprisoned,  and  brought  into  servitude. 
No  chains  can  detain  those  whom  God  will  make  free.  (2.)  In 
reckoning  with  the  oppressors  ;  The  rebellious  dwell  in  a  dry  land, 
and  have  no  comfort  in  that  which  they  have  got  by  fraud  and 
injury.  Tlie  best  land  wiil  be  a  dry  land  to  those  that  by  their 
rebellion  have  forfeited  the  blessintr  of  God,  which  is  the  juice 
and  fatness  of  all  our  enjoyments.  Israel  were  broua:ht  out  of 
Esrypt  into  the  wilderness,  but  were  there  better  provided  for  than 
the  Esryptians  themselves,  whose  land,  if  Nilus  failed  them,  as  it 
sometimes  did,  was  a  dry  land. 

7.  O  God,  when  thou  wentest  fofth  before  thy 
people,  vhen  thou  didst  march  through  the  wil- 
derness ;  Selah :  8.  The  earth  shook,  the  heavens 
also  dropped  at  the  presence  of  God :  even  Sinai 
itself  ivas  moved  at  the  presence  of  God,  the  God 
of  Israel.  9.  Thou,  O  God,  didst  send  a  plentiful 
rain,  whereby  thou  didst  confirm  thine  inheritance, 
when  it  was  weary.  10.  Thy  congiegation  hath 
dwelt  therein:  thou,  O  God,  hast  prepared  of  thy 
goodness  for  the  poor.  ll.TheLordy,ave  the  word  ; 
great  was  the  company  of  those  that  published  it. 
12.  Kings  of  armies  did  flee  apace:  and  she  that 
tarried  at  home  divided  the  spoil.  13.  Though 
ye  have  lien  atnong  the  pots  i/et  shall  ye  be  as  the 
wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yellow  gold.  14.  When  the  Almighty  scat- 
tered kings  in  it,  it  was  white  as  snow  in  Salmon. 

The  psalmist  here,    having  occasion  to  give  God  thanks  for  th.e 


great  things  he  had  done  for  liim  and  his  people  of  late,  take^ 
occasion  thence  to  praise  him  for  what  he  had  done  for  their 
fathers  in  the  days  of  old.  Fresh  mercies  should  put  us  in  mind 
of  former  mercies,  and  revive  our  grateful  sense  of  them.  Let  il 
never  be  forgetten, 

I.  That  God  himself  was  the  Guide  of  Israel  through  the  wil- 
derness; when  ho  had  brought  them  out  <if  their  chains,  he  dirt 
not  leave  them  in  the  dry  land,  but  himself  wen;  before  them,  in  a 
march  through  the  wilderness,  r.7.  It  was  not  a  journey  but  » 
march,  for  they  went  as  soldiers,  as  an  army  with  banners.  Th« 
Egyptians  promised  themselves  that  the  wilderness  had  shut  them 
in,  but  they  were  deceived;  God's  Israel  having  him  for  thcit 
Leader,  marched  through  the  wilderness,  and  were  not  lost  in  it. 
N(}te,  If  God  bring  his  people  into  a  wilderness,  he  will  be  sure 
to  go  before  them  in  it,  and  bring  them  out  of  it.     Cant.  0.  5. 

II.  That  he  manifested  his  glorious  presence  with  them  at  mount 
Sinai,  v. 9.  Ne\er  did  any  people  see  the  glory  of  God,  nor  hear 
his  voice,  as  Israel  did,  Deut.  4.  32,  33.  Never  had  any  people 
such  an  excellent  law  given  them;  so  expounded,  so  enforced. 
Then  the  earth  shook,  and  the  neighbouring  countries,  if  is  likely, 
felt  the  shock ;  terrible  thunders  there  were,  accompanied,  no 
doubt,  with,  thunder-showers,  in  which  the  heav  ensseemed  to  drop ; 
while  the  divine  doctrine  dropt  as  the  rain,  Deut.  32.  2.  Sinai 
itself,  that  vast  mountain,  that  long  ridge  of  mountains,  teas  moved 
at  the  presence  of  God;  see  Jiidg.  .5.  4,  5.  Deut.  33. 2.  Hah.  3.  3. 
This  terrible  apjiearance  of  the  Divine  Majesty,  as  it  would  jrissesa 
them  with  a  fear  and  dread  of  him,  bo  it  would  encourage  their 
faith  in  him  and  dependence  upon  him.  Whatever  mountains  of 
difficulty  lay  in  the  way  of  their  happy  settlement,  he  that  couM 
move  Sinai  itself,  could  remove  them,  could  get  over  them. 

III.  That  he  provided  very  comfortably  for  them  both  in  the 
wilderness  and  in  Canaan;  (u.9,10.)  Thou  didst  send  a  plentiful 
rain,  and  hast  prepared  of  thy  goodness  for  the  poor.  This  may 
refer,  1.  To  the  victualling  of  their  camp  with  manna  in  the 
wilderness,  which  was  rained  upon  them,  as  were  also  the  quails, 
(78.  24, 27.)  and  it  might  be  fitly  called  a  rain  of  liberality  or 
munificence,  for  it  was  a  memorable  instance  of  the  divine  bounty. 
This  confirmed  the  camp  of  Israel,  (here  called  God's  inheritance, 
because  he  had  chosen  them  to  be  a  peculiar  treasure  to  himself,) 
7chen  it  teas  weary,  and  ready  to  perish ;  this  confirmed  their 
faith,  and  was  a  proof  of  God's  power  and  goodness.  E^•en  in  the 
wilderness  God  found  a  comfortable  dwelling  for  Israel,  which 
was  his  congrrgaiion.  Or,  2.  To  the  seasonable  supplies  granted 
them  in  Canaan,  that  \!\n<{  flowing  with  milk  and  honry,  which  is 
said  to  drink  zvater  of  the  rain  of  heaven,  Deut.  11.  11.  When 
sometimes  that  fruitful  land  was  ready  to  be  turned  into  barrenness 
for  the  iniquity  of  them  that  dwelt  therein,  God,  in  judgment,  re- 
membered mercy,  and  sent  them  a  plentiful  rain,  which  refreshed, 
it  again,  so  that  the  congregation  of  Israel  dwelt  therein,  and 
there  was  provision  enough,  even  to  satisfy  their  poor  with  bread. 
This  looks  further  to  the  spiritual  provision  made  for  Gods  Israel; 
the  spirit  of  grace  and  the  gospel  of  grace  are  the  plentiful  rain, 
with  which  God  confirms  his  inheritance,  and  from  which  their 
fruit  is  found,  Isa.  45.  8.  Christ  himself  is  the  Rain  ;  (72.  (>.)  He 
shall  come  as  showers  that  water  the  earth. 

IV.  That  he  often  gave  them  victory  o\  er  their  enemies ;  armies, 
and  kings  of  armies,  appeared  against  them,  from  their  first  coming 
into  Canaan,  and  all  along  in  the  limes  of  the  judges,  till  David's 
days,  but,  first  or  last,  they  gained  their  point  against  them,  r.  11, 
12, 14.  Observe  here,  1.  That  God  was  their  Commander  iu 
chief;  Tlic  Lord  gave  the  ticrd,  as  General  of  their  armies;  he 
raised  up  judges  for  them,  gave  them  their  commissions  and  in- 
structions, and  assured  them  of  success ;  God  spoke  in  his  holinesn, 
and  then  Gilead  is  wine.  2.  That  they  bad  prophets,  as  Cioil'i 
messengers,  to  make  known  his  mind  to  them,  God  gave  them 
his  word,  (the  word  of  the  Lord  came  wlo  them,)  and  ihcn  great 
was  the  company  of  the  preachers,  pro))hets  and  prophetesses:  for 
the  word  is  feminine.  When  God  has  messages  to  send,  he  will 
not  want  messengers,  Or  perhaps  it  may  allude  to  the  women's 
joining  In  the  triumph,  when  the  victory  was  obtained,  as  was 
nsi;al,  (Exod.l5.  20.   1  Sam.  10.  7.)  in  which  they  took  notice  o< 


PSALMS,  LXVIII. 


Praise. 


the  word  of  God,  triumphing  in  that  as  much  as  in  liis  works. 

3.  That  their  enemies  were  defeated,  and  put  to  confusion  ;  Kiiic/s  of 
armies  did  flee,  did  flee  with  the  greatest  terror  ami  precipitation 
imaginable,  did  not  fi^ht  and  flee,  but  flee  and  flee,  retired  with- 
out strikins  a  stroke;   lliey  fled  apace,  fled  and  never  rallied  ngain. 

4.  That  the\  were  enriched  wiih  the  plunder  of  the  field;  She  that 
tarried  at  home  divided  the  apnil.  Not  only  the  men,  the  soldiers 
that  abode  by  the  stuff,  who  were,  hy  a  statute  of  distributions,  to 
share  the  prey,  (1  Sam.  30.  24.)  but  even  the  women  that  tarried 
at  home  bad  a  share;  which  intimates  the  abundance  of  spoil  that 
should  betaken.  5.  That  these  great  things  which  God  did  for 
them  were  sanctified  to  them,  and  contributed  to  their  reformation  ; 
(v.  14.)  When  the  Almightij  scattered  kings  for  her,  for  the  church, 
she  was  white  as  snow  in  Salmon,  purified  and  refined  by  the 
mercies  of  God  ;  when  the  host  lucnt  forth  against  the  enemy,  they 
kept  themselves  from  every  wicked  thing,  and  so  the  host  returned 
victorious,  and  Israel,  by  the  victory,  was  confirmed  in  their  purity 
and  piety.  This  account  of  Israels  victories  is  applicable  to  the 
victories  obtained  by  the  exalted  Redeemer,  for  those  that  are  his, 
over  death  and  hell.  By  the  resurrection  of  Christ  our  spiritual 
enemies  were  made  to  flee,  their  power  was  broken,  and  they  were 
for  ever  disabled  to  hurt  any  of  God's  people.  This  victory  was 
first  notified  by  the  women  (the  she-publishers)  to  the  disciples, 
(Matlh.  28. 7.)  and  by  them  it  was  preached  to  all  the  world ;  while 
believers  that  tarry  at  home,  that  did  not  themselves  contribute 
any  thing  towards  it,  enjoy  the  benefit  of  it,  and  divide  the  spoil. 

V.  That,  from  a  low  and  despised  condition,  they  had  been  ad- 
vanced to  splendour  and  prosperity.  When  they  were  bond-slaves 
in  Egypt,  and  afterward,  when  they  were  oppressed  sometimes  by 
one  potent  neighbour,  and  sometimes  by  another,  they  did,  as  it 
were,  lie  among  the  pots  or  rubbish,  as  despised  broken  vessels,  or 
as  vessels  in  which  there  was  no  pleasure — they  were  black,  and 
dirty,  and  discoloured.  But  God,  at  length,  delivered  them  from 
the  pots;  (81.  6.)  and  in  David's  time  they  were  in  a  fair  way  to 
be  one  of  the  most  prosperous  kingdoms  in  the  world,  amiable  in 
the  eyes  of  all  about  them,  like  the  wings  of  a  dove  covered  with 
silver,  v.  13.  "  And  so,  says  Dr.  Hammond,  under  Christ's  king- 
"  dom,  the  heathen  idolaters,  that  were  brought  to  the  basest  and 
'■  most  despicable  condition  of  any  creatures,  worshipping  wood 
"  ami  stone,  and  given  up  to  the  vilest  lusts,  should,  from  that 
"  detestable  condition,  be  advanced  to  the  service  of  Christ,  and 
"  the  practice  of  all  Christian  virtues,  the  greatest  inward  beauties 
"  in  the  world."  It  may  be  applied  also  to  the  deliverance  of  the 
church  out  of  a  suffering  state,  and  the  comforts  of  particular 
believers  after  their  despondencies. 

15.  The  hill  of  God  is  as  the  hill  of  Bashan  ;  an 
high  hill  ns  the  hill  of  Ba.shan.  16.  Why  leap  ye, 
ye  high  hills?  this  is  the  hill  ic/iich  God  desireth 
to  dv.  ell  in  ;  yea,  the  Lord  will  dwell  in  it  for 
ever.  17.  The  chariots  of  God  are  twenty  thon- 
Sdnd,even  thousands  of  angels :  the  Lord  is  among- 
them,  as  in  Sinai,  in  the  holy  place.  18.  Thon 
hast  ascended  on  high,  thou  hast  led  captivity 
captive  :  thou  hast  received  gifts  for  men  ;  yea, 
for  the  rebellious  also,  that  the  Lord  God  tuight 
dwell  amonrr  them.  19.  Blessed  he  the  Lord, 
who  daily  loadetli  us  irith  benefits,  even  the  God  of 
onr  salvation.  Selali.  20.  He  that  is  our  God  is 
the  God  of  salvation;  and  unto  God  the  Lord 
leJong  the  issues  from  death.  21.  But  God  shall 
Avonnd  the  head  of  his  enemies,  and  the  hairy 
scalp  of  such  a  one  as  goeth  on  still  in  his  tres- 
passes. 

David,  having  given  God  praise  forwli;it  he  had  <lone  for  Israel 
W  general,  as  the  God  of  Lsracl,  (u.B.)  here  comes  to  give  him 


praise  as  Zion's  God  in  a  special  manner;  compare  9.11.  Siw) 
praises  to  the  Lord  which  dwelleth  in  Zion,  for  which  reason  Zion 
is  called  the  hill  of  God. 

I.  He  compares  it  with  the  hill  of  Bashan,  and  other  high  and 
fruitful  hills,  and  prefers  it  before  them,  t;.15, 16.  It  is  true, 
Zion  was  but  little  and  low,  in  comparison  with  them,  and  was 
not  covered  over  with  flocks  and  herds  as  they  were,  yet,  upon 
this  account,  it  hns  the  pre-eminence  above  them  all,  that  it  is 
the  hill  of  God,  the  hill  which  he  desires  to  dwell  in,  and  where 
he  chooses  to  manifest  the  tokens  of  his  peculiar  presence, 
132.13,14.  Note,  It  is  much  more  lionourable  to  be  holy  to 
God,  than  to  be  high  and  great  in  the  world.  "Why  leap  ye,  ye 
high  hills?  Why  do  you  insult  over  poor  Zion,  and  boast  of  your 
own  height  ?  This  is  the  hill  which  God  has  chosen,  and  therefore, 
though  you  exceed  it  in  bulk,  and  be  first-rates,  yet,  because  on 
this  the  royal  flag  is  hoisted,  you  must  all  strike  sail  to  it."  Zion 
was  especially  honourable,  because  it  was  a  type  of  the  gospel- 
church,  which  is  therefore  called  mount  Zion,  (Heb.l2.  22.)  and 
this  is  intimated  here,  when   be  said,  77*6  Lord  will  dwell  in  it 

for  ever,  which  must  have  its  accimiplishment  in  the  gospel  Zion. 
There  is  no  kingdom  in  the  world  comparable  to  the  kingdom  ol 
the  Redeemer,  no  city  comp.irable  to  that  which  is  incorj)oraled 
by  the  gospel-charter,  for  there  God  dwells,  and  will  dwell  for 
ever. 

II.  He  conij)ares  it  with  mount  Sinai,  of  which  he  had  spoken, 
(i'.8.)  and  shews  that  it  has  the  Sliechinah  or  di\ine  presence  in 
it,  as  reallv,  though  not  as  sensibly,  as  Sinai  itself  had,  v.n. 
Angels  arc  the  chariots  nf  God,  his  chariots  of  war,  which  iie 
makes  use  of  against  his  enemies;  his  chariots  of  conve-ianci', 
which  he  sends  for  his  friends,  as  he  did  for  Elijah,  and  Lazarus 
is  said  to  be  carried  by  the  angels  ;  his  chariots  of  state,  in  the 
midst  of  which  he  shews  his  glory  and  power.  They  arc  vaslly 
numerous;  twenty  thousands,  even  thousands  multiplied.  There 
is  an  imnimerable  company  of  angels  in  the  heavenly  Jerusalem, 
Heb.  12. 22.  The  enemies  David  fought  with  had  chiiriotH; 
(2  Sam. 8.  4.)  but  what  were  they,  for  number  or  strength,  to  llie 
chariots  of  God  ?  While  David  had  them  on  his  side,  lie  needed 
not  to  fear  those  that  trusted  in  chariots  and  horses,  20.  7.  Gud 
appeared  on  mount  Sinai,  attended  with  myriads  of  angels,  by 
whose  dispensation  the  law  was  given,  Acts,  7.  53.  IJe  comes 
with  ten  thousands  of  saints,  Deut.  33.2.  And  still  in  Zion  God 
manifests  his  glorv,  and  is  reallv  present,  with  a  numerous  retinue 
of  his  heavenly  hosts,  signified  by  the  cherubims,  between  width 
God  is  said  to  dwell.  So  that,  as  some  read  the  last  words  of 
the  verse,  Si7iai  is  in  the  sanctuary ;  the  sanctuary  was  to  Israel 
instead  of  mount  Sinai,  whence  they  received  (li\ine  oracles. 
Our  Lord  Jesus  has  these  chariots  at  command  ;  when  the  First 
Begotten  was  brought  into  the  world,  it  was  with  this  charge.  Let 
ail  the  angels  of  God  icorship  him;  (Heb.  l.C.)  they  attended 
him  upon  all  occasions,  and  he  is  now  among  them,  angels,  prin- 
cipalities, and  powers,  being  made  sulijeet  to  him,  1  Pet.  3.  22. 
And  it  is  intimated  in  the  New  Testament,  that  the  angels  are  ]>re- 
sent  in  the  solemn  religious  assemblies  of  Christians,  1  Cor.  11.  10. 
Let  the  woman  have  a  veil  on  her  head,  because  rf  the  angels; 
and  see  Eph.3.10. 

HI.  The  glory  of  mount  Zion  was,  the  King  whom  God  set  on 
that  holy  Idll,  (2.G.)  who  came  to  the  daughter  of  Zion,  Matth. 
21.. 5.  Of  his  ascension  the  psalmist  here  speaks,  and  to  it  it  is 
expressly  applied,  (Eph.4. 8.)  Thou  hast  asccndrd  on  hii/h ; 
(f.  18.)  compare  47,5,0.  Christ's  ascending  on  high  is  iiere 
spoken  of  as  a  thing  past,  so  sure  was  it;  and  spoken  of  to  his 
honour,  so  great  was  it.  It  may  include  his  whole  exalted  state, 
but  points  especially  at  his  ascension  into  heaven  to  the  right 
hand  of  the  Father,  which  was  as  much  our  advantage  as  his 
advancement.  For,  1.  He  then  triumphed  over  the  gates  of  hell; 
he  led  captivity  captive;  he  led  his  captives  in  triumph;  as  great 
conquerors  used  to  do,  making  a  shew  of  them  t/penly.  Col.  2. 15. 
He  led  those  captive  who  had  led  us  captives,  and  who,  if  he  had 
not  interposed,  would  have  held  us  captive  for  ever.  Nay,  he 
led  captivity  itself  captive,  having  qtnte  broken  the  power  of  sin 
and  Satan.     As  he  was  the  Death  of  death   so  he  was  the  Cap- 


PSALMS.   LXVIII. 


Praise. 


livHy  of  captivity,  Ho».13. 14.     This  speaks  the  comjilete  victory 
wliich  Jesus  Clirist  obtained  over  our  spiritual  enemies;   it  was 
such,  tlint  through  him  ive  a/so  are  morn  than  conqurrors,  that  is, 
triunijihcrs,  Rom.  8.  37.     2.  He  tli.ea  opened  the  gates  of  iieaven 
to  all  believers;    Tliou  hast  receival  gifts  jor  men  :   he  c/ai'c  ffi/ts 
to  men,  so  the  apostle  reads  it,   Epli.-1.8.      For  he  received   that 
he  might  give;  on  his  head  the  anointing  of  the  Spirit  was  poured, 
that  from   him   it  might  descend   to  the  skirts  of   his  garments. 
And   he  gave  what  he   had    received  ;   having   received  power  to 
give  eternal  life,  he  bestows  it  upon   as  many  as  were  gieen  /lini, 
John,  17.2.      Thou  hast  7-eceived  f/l/ts  for  men,  not  for  angels; 
fallen  angels  were  not  to  be  made  saints,  nor  standing  angels  made 
gospel-ministers,  Hel).2.5.     Not  for  Jews  only,  but  for  all  men  ; 
whoever  will   may  reap  the  benefit  of  these  gifts.     The   apostle 
lells  us  what  these  gifts  were,   (Ej)h.4. 11.)   prophets,  apostles, 
evangelists,  pastors,    and  teachers,   the   institution   of    a  gospel- 
ministry,  and  the  qualification  of  men  for  it ;  both  which  are  to  be 
valued  as  the  gifts  of  Heaven,  and  the  fruits  of  Christ's  ascension. 
Thou  hast  received  gifts  in  man  ;  so  the  margin ;   that  is,  in  the 
human   nature  which  Christ  was  pleased  to  clothe   himself  with, 
that  he  might  be  a  merciful  and  faithfid  High-Priest  in  things 
pertaining  to  God.     In  him,  as  Mediator,  all  fulness  dwells,  that 
from  his  fulness  xve  might  receive.     To  magnify  the  kindness  and 
love  of   Christ  to  us  in   receiving  these  gifts  for  us,  the  psalmist 
observes,  (1.)  The  forfeiture  we  had  made  of  them.     He  received 
them  for  the  rebellious  also,  for  those  that  had  been   rebellious; 
so  all  the  children  of  men  had  been  in  their  fallen  state;  perha|)s 
it  is  especially  meant  of  the  Gentiles,  that  had  been  enemies  in 
their  minds  by  wicked  works.  Col.  1.21.     For  them  these  gifts  are 
peceired,  to  them  they  are  given,  that  they  might  lav  down  their 
firms,  that  their  enmity  might  be  slain,  and  that  they  might  return 
to  their  allegiance.     This  magnifies  the  grace  of  Christ  exceed- 
Ugly,  that  tlirough  linn   rebels  are,  uji^u   their  submisiion,  not 
tnly  pardoned,  but  preferred.   They  have  commissions  given  them 
Inder  Christ,  which  some  say,  in  our  law,  amounts  to  the  reversing 
of  an  attainder.     Christ  came  to  a  rebellious  world  not  to  con- 
/emn  it,  but  that  through  him  it  might  be  saved.    (2.)  The  fa»ot., 
designed  us  in  them;  He  received  gifts  for  the  rebellious,  that  the 
Lord  God  might  dwell  among  them  ;  that  he  might  set  up  a  church 
in  a  rebellious  world,  in  which  he  would  dwell  bv   his  word   and 
ordinances,  as  of  old  in  the  sanctuary;   that  lie  might  set  up  his 
throne,  and  Christ  might  dwell  in  the  lienris  of  particular  persons 
that  had  been  rebellious.     The  gracious  intrMition  of  Christ's  un- 
dertaking was  to  rear  up  the  tabernacle  nf  God  among  men,  that 
he  might  dwell  with  them,  and   they  might  themselves  be  living 
temples  to  his  praise,  Ezek.37.  27. 

IV.  The  glory  of  Zion's  King,  is,  that  he  is  a  Saviour  and  Bene-  2 
factor  to  all  his  willing  people,  and  a  consuming  Fire  to  all  those 
that  persist  in  rebellion  against  him,  j'.ia..21.  We  have  here 
good  and  evil,  life  .lUid  death,  the  blessing  and  the  curse,  set  before 
us,  like  that,  (IMark.lG".  1(5.)  He  that  believes  shall  be  saved;  he 
that  believes  not  shall  be  damned. 

1.  They  that  take  God  for  their  God,  and  so  cive  uj)  them- 
selves to  him  to  be  his  people,  shall  be  loaded  «ith  his  benefits, 
and  to  them  he  will  be  a  God  of  salvation.  If  in  sineeriiv  we 
avouch  God  to  be  our  God,  and  seek  to  him  as  such,  ( 1.)  He  will 
continually  do  us  good,  and  furrush  us  with  occasion  for  praise. 
Having  mentioned  the  gifts  Christ  received  for  us,  (c.lS.)  filly 
does  he  subjoin,  in  the  next  words,  Blessed  be  the  L'>rd,  for  it  is 
owing  to  the  mediation  of  Christ  that  we  live,  and  live  comforlahlv, 
and  are  daily  loaded  with  benefits.  So  nianv,  so  wciahtv,  are 
the  gifts  of  God's  bounty  to  us,  that  he  may  be  truly  said  to  load 
Ks  with  them;  he  pours  out  blessings  till  there  he  no  room  to 
receive  them,  Mai.  3. 10.  So  constant  are  they,  and  so  unvearied 
is  he  in  doing  us  good,  that  he  daily  loads  us  w  ilh  them,  according 
as  the  necessity  of  every  day  requires.  (2.)  K^  will,  at  length, 
be  unto  ns  the  God  of  salvation,  of  everlasting  salvation,  the 
salvation  of  God,  which  he  will  shew  to  them  that  order  their 
rnnrersnfir.n  aright,  (.50.23.)  the  salvation  of  the  soul.  He  that 
daily  Iqads  vs  with  benefits  will  not  put  us  off  with  prrsrnt  things 
(or  a  portion,  but  will  be  the  God  of  our  salvation  ;  and  what  h« 
VOL.  r.  94 


givea  us  now,  he  gives  as  the  God  of  salvation,  pursuant  to  tne 
great  design  of  our  salvation.  Jle  is  our  God,  and  therefore  he 
will  be  the  God  of  eternal  salvation  to  us,  for  tliat  only  will  answer 
the  vast  extent  of  his  covenant-relation  to  us  as  our  God.  But 
has  he  power  to  comjilete  this  salvation?  Yes,  certainly, /or  unto 
God  the  Lord  belong  the  ?.sa?/m  from  death.  The  keys  of  hell 
and  death  are  put  into  the  hand  of  the  Lord  Jesus,  Kev.  1.18. 
He,  having  made  an  escape  from  death  himself  in  his  resurrection, 
has  both  authority  and  power  to  rescue  those  that  are  his  from 
the  dominion  of  death,  by  altering  the  property  of  it  to  them 
when  they  die,  and  giving  them  a  complete  victory  over  it  when 
they  shall  rise  again ;  for  the  last  enemy  that  shall  be  destroyed  is 
death.  And  to  those  that  shall  thus  for  ever  escape  death,  and 
shall  find  such  an  outlet  from  it  as  not  to  be  hurt  of  the  Rccond 
death,  to  them  surely  deliverances  from  temporal  death  arc 
mercies  indeed,  and  come  from  God  as  the  God  of  Their  salvation. 
See  2  Cor.  1.10. 

2.  They  that  persist  in  their  enmity  to  him,  will  ccrtainjv  !,» 
ruined,   (u.  21.)  God  shall  ivound  the  head  of  his  enemies,  of  Salaii 
the  old  serpent,  of  whom  it  was  by  the  first  promise  foretold,  th.at 
the  Seed  of  the  woman  should  break  his  head.  Gen.  3. 15.     He 
shall  destroy  all  the  powers  nf  the  nations,  whetlu-r  Jews  or  Gen- 
tiles, that  oppose  him  and  his  kingdom  among  men,   110.6.     He 
shall  ivound  the  heads  over  many  countries;  of  all  those,  vihoever 
they  are,  that  will  not  have  him  to  reign  over  them,  for  those  he 
accounts  his  enemies,  and  they  shall  be  brought  Jorth  and  slain 
before  him,  Luke,  19.  27.     He  will  wound  the  hairy  sealp  (f  such 
a  one  as  gocth  on  still  in  his  trespasses.     Note,  Those  who  go  on 
still  in  their  trespasses,  and  hate  to  be  reformed,   God  looks  upon 
as  his  enemies,  and  will  treat  them  accordingly.     In  calling  the 
head   the  hairy  scalp,  perhaps  there  is  an   aflusion   to  Absalom, 
whose  bushv  hair  was  his  halter.     Or  it  denotes  either  the  iiio«> 
fierce  and  barbarous  of  his  enemies,  \\lii>  let   their  hair  gTO»',  u 
make  themselves  look  the  more   frightful;   or   the  most    fine   and 
delicate  "f  his  enemies,  who  are  nice  about  their  hair:   neither  the 
one  nor  the  other  can  secure  themselves  from    the    fatal   vvounds 
which  Divine  Justice  will  give  to  the  heads  oJ  those  that  go  on  in 
their  sins. 

22.  The  Lord  said,  I  will  bring  a<iaiii  from 
Bashan,  I  will  bring  my  people  again  from  tlie 
depths  of  the  sea:  23.  That  thy  foot  may  be 
dipped  in  tlie  blood  of  l/itne  enemies,  and  tlie 
tongue  of  thy  dogs  in  tlie  same.  24.  They  have 
.*;een  thy  goings,  O  God;  even  the  goings  of  my 
God,  my  King,  in  the  sanctuary.  25.  The  singers 
went  before,  the  players  on  instruments  J'ollotced 
after;  among  t/ietn  were  the  damsels  playing  with 
timbrels.  26.  Bless  ye  God  in  the  congregations. 
even  the  Lord,  from  the  fountain  of  Israel.  27. 
There  is  little  Benjamin  with  their  ruler,  the 
princes  of  Judah,  and  their  council,  the  princes  of 
Zebulun,  and  the  ])rinces  of  Naphtali.  28.  Tliy 
God  hath  commanded  thy  strength  :  strengthen, 
O  God,  that  which  thou  hast  wrought  for  us. 
29.  Because  of  thy  temple  at  Jerusalem  shall 
kings  bring  presents  unto  thee.  30.  Rebuke  the 
company  of  spearmen,  the  multitude  of  the  bulls, 
with  the  calves  of  the  people,  till  every  owe  submit 
himself  Avith  pieces  of  silver :  scatter  thou  the 
people  that  delight  in  war.  31.  Princes  shall 
come  out  of  Egypt;  Ethiopia  sliali  soon  stretclt 
out  her  hands  nnto  God. 

In  these  verses,  we  have  three  Ihinf.s. 

I.  The  gracious  promise  which  God  makes  of  the  redemulios 


PSALMS,   LXVIII. 


Predictions. 


of  his  people,  and  their  victorv  over  his  and  their  enemies; 
(r.22,  23.)  The  Lnrd  said,  in  his  own  pracious  purpose  and  pro- 
liiise,  "  1  will  do  great  tilings  for  my  peo|ile,  as  the  God  of  tlieir 
salvation,"  r.20.  God  will  not  fail  the  expectations  of  those  who 
bv  faith  take  him  for  t!;eir  God.  It  is  iirnnii^rd,  1.  That  he  will 
set  them  in  safctt  hem  their  danger,  as  he  had  done  formerly: 
I  will  again  briny  tlicm  from  the  depths  rf  the  sea,  as  he  did  Israel, 
when  he  Drought  them  out  of  the  sla\ery  of  Kg\pt  into  the  ease 
and  liberty  of  the  wilderness;  and  I uill  arjain  bring  them  from 
Bashan,  as  he  did  Israel,  when  he  hrought  them  from  their  wants 
and  wanderings  in  the  wilderness  into  the  fulness  and  settlement 
of  the  land  of  Canaan  ;  for  the  land  of  Bashan  was  on  the  other 
side  Jordan,  where  they  had  wars  with  Sihon  and  Og,  and  whence 
their  next  remove  was  into  Canaan.  Note,  The  former  appear- 
ances of  God's  power  and  goodness  for  his  people  should  en- 
courage their  faith  and  hope  in  him  for  the  future,  that  what  he 
has  done  he  will  do  again.  He  will  set  his  hand  again  the  second 
time  to  recover  the  remnant  of  his  people;  (Isa.U.ll.)  and  we 
mav  perhaps  see  repeated  al/  the  u-onders  u-hich  our  fathers  told 
lis  of.  But  this  is  not  all;  2.  That  he  will  make  them  victorious 
over  their  enemies;  (i\23.)  That  thy  feet  may  be  dipped,  as  thou 
passest  along,  in  the  blood  of  thine  enemies,  shed  like  water  in 
great  abundance,  and  the  tongue  of  thy  dogs  mav  lap  in  the  some. 
Dogs  licked  the  blood  of  Ahah;  and,  in  the  destruction  of  the 
antichristian  generation,  we  read  of  blood  up  to  the  horses'  bridles, 
Rev.  14.  20.  The  victories  with  which  God  blessed  David's  forces 
over  the  enemies  of  Israel  are  here  prophesied  of,  but  as  tv))es 
of  Christ's  victory  over  death  and  the  grave,  for  himself  and  for 
all  believers,  in  his  resurrection  (and  their's  by  virtue  of  his)  out 
of  the  earth  ;  and  of  the  destruction  of  the  enemies  of  Christ  and 
his  church,  who  shall  have  blood  given  them  to  drink,  for  thev 
are  worthy. 

11.  The  welcome  entertainment  which  God's  own  people  shall 
give  to  these  gloriousdiscoveriesof  his  grace,  both  in  his  word  and  in 
his  works.  Has  he  spoken  in  his  holiness?  Has  he  said  hev,\\\brinr/ 
again  from  Bashan?  What  then  is  required  of  us  in  return  to  this? 

1.  That  we  observe  his  motions  ;  (i>.  24.)  "  Tltey  have  seen,  thv 
people  have  seen,  thy  goings,  O  God;  while  others  regard  not  the 
work  of  the  Lord,  nor  the  operation  of  his  hands,  they  have  seen 
the  goings  rf  my  God,  my  King,  in  the  sanctuary."  See  here,  (1.) 
How  an  aclive  faith  appropriates  God;  he  is  Ciod  and  King;  biit 
that  is  not  all,  he  is  myGoA  and  wy  King.  Those  who  thus  take 
him  for  their's,  may  see  him,  in  all  his  outgoings,  acting  as  their 
God,  as  their  King,  for  their  good,  and  in  answer  to  their  prayers. 
(2.)  Where  God's  most  remarkable  outgoings  are;  even  in  the 
sanctuary,  in  and  by  his  word  and  ordinances  ;  and  anions:  his  peo- 
))le,  in  lie  gospel-church  especially,  in  and  bv  which  is  made  known 
the  manifold  wisdom  of  Ciod.  These  outgoings  of  his  in  the  sanc- 
tuary far  outshine  the  <iutg(>ings  of  the  mo  rningand  the  evening, 
and  more  loudlv  proclaim  his  eternal  power  and  godhead.  (3.) 
W  hat  is  our  duty  in  reference  to  these  outgoings,  which  is  to  ob- 
serve them.  This  is  the  finger  of  God;  surely  God  is  with  vs  of  a  truth. 

2.  That  we  give  him  glory  in  the  most  devout  and  solemn  man- 
ner.    When  we  see  his  goings  in  his  sanctuary, 

(1.)  Let  those  that  are  immediately  employed  in  the  service  of 
the  temple  praise  him,  r. 25.  It  was  asserted  that  the  Levifes, 
some  of  whom  were  singers,  and  others  plavers  on  instruments, 
who  had  the  nearest  views  of  his  outgoings  in  his  sanctuary,  should 
lead  in  his  praises.  And,  it  being  a  day  of  extraordinary  triumph, 
rmong  them  uere  damsels  playing  nith  timbrels,  to  comjilete  the 
concert.  "Thus,  fsays  Dr.Hammond,)  when  Christ  is  gone  up 
"  to  heaven,  the  apostles  shall  celebrate  and  publish  it  to  all  the 
"  world,  and  even  the  women  that  were  witnesses  of  it  shall  affec- 
"  lionately  join  with  them  in  divulging  it." 

(2.)  Let  all  the  people  of  Israel,  in  their  solemn  religious 
nssinibly,  give  glory  to  God;  Bless  ye  God,  not  only  in  temples, 
hut  in  the  synagogues,  or  schools  of  the  pro))hets;  or  wherever 
there  is  a  congregation  of  those  that  come  forth  from  the  fountain 
of  Israel,  tliat  are  of  the  seed  of  Jacob,  let  them  concur  in 
hiessing  God.  Public  mercies,  which  we  jointly  share'm,  call 
lor  pul)lic  thanksgivings,  which  all  should  join  in.     **  Thus  (says 


"  Dr.  Hammond)  all  Christians  shall  be  obliged  solemnly  to 
"  magnify  the  name  of  the  Messiah,  and,  to  that  end,  frequently 
"  to  assemble  together  in  congregations."     And, 

(3.)  Let  those  among  them  who,  upon  any  account,  are  the 
most  eminent,  and  make  a  figure,  go  before  the  rest  in  praising 
God,  V.  27.  There  was  little  Benjamin,  (that  was  the  royal  tribe 
in  Saul's  time,)  with  their  rulers,  the  princes  of  Judah,  (lliat  was 
the  royal  tribe  in  David's  time,)  and  their  cottncil,  their  captains 
or  leaders.  In  the  beginning  of  David's  reign,  there  had  been 
long  w  ar  between  Judah  and  Benjamin,  but  now  thej  both  join 
in  praises  for  success  against  the  common  enemy.  But  whv  arc 
the  tribes  of  Zebulun  and  Naphtali  particularly  mentioned  ?  Per- 
haps, because  those  tribes,  lying  toward  the  north,  lay  most  ex- 
posed to  the  incursions  of  the  Syrians,  and  other  neighbours  that 
molested  them,  and  therefore  should  be  in  a  particular  manner 
thankful  for  these  victories  over  them.  Dr.  Hammond  gives 
another  reason.  That  these  were  the  two  learned  tribes,  Naphtali 
giveth  goodly  words,  (Gen.  49.  21.)  and  Zebulun  had  those  that 
handle  the  pen  of  the  writer,  Judg.  5.14.  These  shall  join  in 
praising  God,  their  ])rinces  especially.  It  is  much  for  the  honour 
of  God,  when  those  that  are  above  others  in  dignity,  power,  and 
reputation,  go  before  them  in  the  worship  of  God,  and  are  forward 
in  using  their  influence  and  interest  for  the  advancing  of  any  ser- 
vice that  is  to  be  done  to  him.  Dr.Hammond  notes  hence,  that 
the  kingdom  of  the  Messiah  should,  at  length,  be  submitted  to  by 
all  the  potentates  and  learned  men  in  the  world. 

3.  That  we  seek  unto  him,  and  depend  upon  him,  for  the  per- 
fecting of  what  he  has  begun,  v.  28.  In  the  former  part  of  the 
verse,  the  psalmist  speaks  to  Israel,  "  Thy  God  has  commanded 
thy  strength;  whatever  is  done  for  thee,  or  whatever  strength  thou 
hast  to  help  thyself,  it  conies  from  God,  his  power  and  grace, 
and  the  word  which  he  has  commanded.  Thou  hast  no  reason 
to  fear,  while  thou  hast  strength  of  God's  commanding;  and  na 
reason  to  boast,  while  thou  hast  no  strength  but  what  is  of  hit 
commanding."  In  the  latter  part,  he  speaks  to  God,  encouraged 
by  his  experiences ;  "  Strengthen,  O  God,  that  which  thou  hast 
wrought  for  us.  Lord,  confirm  what  thou  hast  commanded,  per- 
form what  thou  hast  promised,  and  bring  to  an  happy  end  that 
good  work  which  thou  hast  so  gloriously  begun."  What  God  has 
wrought  he  will  strengthen;  where  he  has  given  true  grace,  he  will 
sive  more  grace.  Some  make  this  whole  verse  to  be  a  believer's 
address  to  the  Messiah,  whom  David  calls  God,  as  he  had  done, 
45.6,8.  "  Thy  God"  (God  the  Father)  "has  commanded  thy 
strength,  has  made  thee  strong  for  himself,  as  the  ma?i  of  his  right 
hand,  (80.17.)  has  treasured  up  strength  in  thee  for  .is;  therefore 
we  prav,  that  thou,  O  God  the  Son,  wilt  strengthen  what  thou  hast 
wrought  for  vs,  wilt  accomplish  thine  undertaking  for  us,  by 
finishing  thy  good  work  in  us." 

III.  The  powerful  in\ifation  and  inducement  which  would 
hereby  be  given  to  those  that  are  without,  to  come  in  and  join 
themselves  to  the  church,  t).29..3l.  This  was  in  part  fulfilled 
by  the  accession  of  many  proselytes  to  the  Jewish  ivligion  in  the 
days  of  David  and  Solomon;  but  it  was  to  have  its  full  acconi- 
plishivent  in  the  conversion  of  the  Gentile  nations  to  the  faith  of 
Christ,  and  the  making  of  them  fellow -heirs,  and  of  the  same 
body,  with  the  seed  of  Israel,  Eph.  3.  6. 

1.  Some  shall  sidmiit  for  fear;  (u.  30.)  "The  company  of 
spearmen,  that  stand  it  out  against  Christ  and  his  gospel,  that  are 
not  willing  to  he  ruled  bv  him,  that  persecute  the  preachers  and 
professors  of  his  name,  that  arc  furious  and  outrageous  as  a 
ninllitiide  of  bulls,  fat  and  wanton  as  the  calves  of  the  people," 
(which  is  a  description  of  those  Jews  and  Gentiles  that  opposed 
the  gospel  of  Christ,  and  did  what  they  could  to  prevent  the 
setting  up  of  his  kingdom  in  the  world,)  "  Lord,  rebuke  them, 
abate  their  pride,  assuage  their  malice,  and  confound  their  devices, 
till,  conquered  by  the  convictions  of  their  consciences,  and  the 
manv  checks  of  providence,  they  be  every  one  of  them  brought, 
at  length,  to  submit  themselves  with  jiieces  of  silver,  as  being 
glad  to  make  their  peace  with  the  church  upon  any  terms." 
Even  Judas  submitted  himself  with  pieces  of  silver,  when  he  re- 
turned  them  with  this  confession,  /  have  betrayed  innocent  blood 


PSALMS,  LXVIII,  LXIX. 


Praise. 


And  see  Rev.  3.  9.  Many,  by  being  rebuked,  have  been  happily 
saved  from  l)eino;  ruined.  But  as  for  those  that  will  not  submit, 
notwithstanding-  these  rebukes,  he  prays  for  their  dispersion, 
^hit•ll  amounts  to  a  prophecy  of  it;  Scatter  thou  the  people  that 
dflight  in  tear,  who  take  such  a  pleasure  in  opposing  Christ,  that 
Ihev  will  never  be  reconciled  to  him.  This  may  refer  to  the 
unbelieving  Jews,  who  delighteil  in  making  war  upon  tlie  holy 
seed,  and  would  not  submit  themselves,  and  were  therefore 
scattered  over  the  fare  of  the  earth.  David  had  himself  beeu  a 
man  of  war,  but  could  appeal  to  God,  that  lie  never  delighted  in 
nar  and  bloodshed  for  its  own  sake ;  as  for  those  that  did,  and 
therefore  would  not  submit  to  the  fairest  terms  of  peace,  he  does 
not  doubt  but  God  would  scatter  them.  Those  are  lost  to  all  the 
sacred  principles  of  humanity,  as  well  as  Christianity,  that  can 
delight  in  war,  and  take  a  pleasure  in  contention;  let  them  expect 
that,  sooner  or  later,  they  shall  have  enough  of  it,  Isa.  33. 1. 
Rev.  13.10. 

2.  Others  shall  submit  willingly;  (i>.29.  31.)  Because  of  thy 
temple  at  Jerusalem,  (this  David  speaks  of  in  faith,  for  the  temple 
of  Jerusalem  was  not  built  in  his  time,  only  the  materials  and 
model  were  prepared,)  kings  shall  bring  presents  unto  thee,  rich 
presents  shall  be  brought,  such  as  are  fit  for  kings  to  bring.  Even 
kings  themselves,  that  stand  much  upon  the  punctilios  of  honour 
and  prerogative,  shall  court  the  favour  of  Christ,  at  a  great 
etpense.  There  is  that  in  God's  temple,  that  beauty  and  benefit 
in  the  service  of  God,  in  communion  with  him,  and  in  the  gospel 
of  Christ,  which  went  forth  from  Jerusalem,  that  is  enough  to 
invite  kings  themselves  to  bring  presents  to  God,  to  jiresent 
themselves  to  him  as  living  sacrifices,  and  with  themselves  the 
best  performances.  He  mentions  Egypt  and  Ethiopia,  two 
countries  out  of  which  subjects  and  supplicants  were  least  to  be 
expected  ;  (i'.  31.)  Princes  shall  come  ovt  of  Egypt ,  as  ambassadors 
to  seek  God's  favour,  and  submit  to  him ;  and  they  shall  be 
accepted,  for  the  Lord  of  Hosts  shall  thereupon  bless  them,  saying, 
Slrssed  be  Egypt  my  people,  Isa.  19.25.  Even  Ethiopia,  that 
had  stretched  out  her  hands  against  God's  Israel,  (2Chron.  14.9.) 
should  now  stretch  ont  her  hands  vnto  God,  in  prayer,  in  presents, 
and  to  take  hold  on  him,  and  that  soon;  Agree  with  thine  adver- 
sary quickly.  Out  of  all  nations  some  shall  be  gathered  in  to 
Christ,  and  be  owned  by  him. 

32.  Sing  unto  God,  ye  kingdoms  of  the  earth; 
O  sing  praises  mito  the  Lord ;  Selah :  33.  To  him 
that  rideth  upon  the  heavens  of  heavens,  which 
were  of  old;  lo,  he  dotli  send  out  his  voice,  a?id 
that  a  mighty  voice.  34.  Ascribe  ye  strength  unto 
God :  his  excellency  is  over  Israel,  and  his  strength 
is  in  the  clouds.  35.  O  God,  thou  art  terrible  out 
of  thy  holy  places:  the  God  of  Israel  is  he 
that  giveth  strength  and  power  unto  his  people. 
Blessed  be  God. 

The  psalmist,  having  prayed  for,  and  prophesied  of,  the  con- 
version of  the  Gentiles,  here  invites  them  to  come  in  and  join 
with  the  devout  Israelites  in  praising  God,  intimating  that  their 
accession  to  the  church  woulil  l)e  the  matter  of  their  joy  and  j)raise ; 
(w.  32.)  Let  the  kingdoms  of  the  earth  sing  prais-^s  to  the  Lord; 
thev  all  ouffht  to  do  it,  and  when  they  become  the  kingdoms  of 
the  Lord  and  of  his  Christ,  they  will  do  it.  God  is  here  pioposed 
to  them  as  the  proper  Object  of  praise,  upon  several  accounts. 

1.  Because  of  his  supreme  and  sovereign  dominion;  He  rides 
■upon  the  heavens  of  heavens,  n-hieh  were  of  old;  (d.  33.)  compare 
V.  4.  He  has,  from  the  beginning,  nay,  from  before  all  time, 
prepared  his  throne  ;  he  sits  on  the  circuit  of  heaven  ;  guides  all 
the  motions  of  the  heavenly  bodies;  and,  from  the  highest  heavens, 
which  are  the  residence  of  his  glory,  dispenses  the  influences  of 
his  power  and  goodness  to  this  lower  world. 

2.  Because  of  his  awful  and  terrible  majesty;  He  sends  ovt  his 
voice,  and  that  a  mighty  voice;  which  may  refer  either  generally 


to  the  thunder,  which  is  called  the  voice,  of  the  Lord,  and  is  said 
to  be  powerful  and  f nil  of  majesty,  (29.  3,4.)  or  in  jiartiuular  ho 
that  thunder  in  which  God  spake  to  Israel  at  nuiuul  Sinai. 

3.  Because  of  his  mighty  powr;  Ascribe  ye  strength  unto  God, 
(('.34.)  acknowledge  him  to  be  a  (iod  of  such  irresistible  i)oHer, 
that  it  is  folly  to  contend  with  him,  and  wisdom  to  submit  to  him; 
acknowledge  that  he  has  |)ower  sufficient  both  to  protect  his 
faithful  subjects,  and  to  destroy  his  stubborn  adversaries;  and 
give  him  the  glory  of  all  the  instances  of  hi*  (imui|)otcuce.  Thine 
is  the  kingdom  and  power,  and  therefore.  Thine  is  the  glory.  We 
must  acknowledge  his  power,  (1.)  In  the  kingdom  of  grace.  His 
excellency  is  over  Lsracl;  he  shews  his  sovereign  care  in  jirolecting 
and  governing  his  church  ;  that  is  the  excellency  of  bis  pow  er,  w  liicb 
is  employed  for  the  good  of  his  people.  (2.)  In  the  kiiigiloni 
of  providence:  His  strength  is  in  the  clouds,  whence  comes  the 
thunder  of  his  power,  ihe  sinall  rain,  and  the  great  rain  of  his 
strength.  Though  God  has  his  strength  in  the  clouds,  yet  he 
condescends  to  gather  his  Israel  under  the  shadow  of  his  wings, 
Deul.  33.  26. 

4.  Because  of  the  glory  of  his  sanctuary,  and  the  wonders 
wrought  there  ;  (v.  35.)  O  God,  thou  art  terrible  out  of  thy  holy 
places.  God  is  to  be  admired  and  adored  with  rcveience  and 
godly  fear  by  all  those  that  attend  him  in  his  holy  j)laccs,  that 
receive  his  oracles,  that  observe  his  operations  according  to  them, 
and  that  pay  their  homage  to  him.  He  displays  that  out  of  his 
holy  places,  which  speaks  aloud  that  he  will  be  sanctified  in  those 
that  come  nigh  unto  him.  Out  of  heaven,  his  holy  place  above, 
he  does,  and  will,  shew  himself  a  terrible  God.  Nor  is  any 
attribute  of  God  more  dreadful  to  sinners  than  his  holiness. 

5.  Because  of  the  grace  bestowed  upon  his  people ;  The  God  of 
Israel  is  he  that  gives  strength  and  poioer  unto  his  people,  «hich 
the  gods  of  the  nations,  that  were  vanity  and  a  lie,  could  not  give 
to  their  worshippers;  how  should  they  help  them,  when  they  could 
not  help  themselves?  All  Israel's  strength  against  their  enemies 
came  from  God;  they  owned  they  had  no  might  of  their  own, 
2  Chron.  20.12.  And  all  our  sufficiency  for  our  spiritual  work 
and  warfare  is  from  the  grace  of  God.  It  is  through  Christ 
strengthening  us  that  we  can  do  all  things,  and  not  otherwise; 
and  therefore  he  must  have  the  glory  of  all  we  do,  (115.1.)  and 
our  humble  thanks  for  enabling  us  to  do  it,  and  accepting  the 
work  of  his  own  hands  in  ns.  If  it  be  the  God  of  Israel  that 
gives  strength  and  power  unto  his  people,  they  ought  to  say. 
Blessed  be  God.     If  all  he  from  him,  let  all  be  to  him. 

PSALM  LXIX. 

David  penned  this  psalm,  when  he  teas  in  aJ'/Uction ;  and  tn  it,  I.  He  complains  ij 
the  great  distress  and  irouble  he  was  in,  and  earnestly  bigs  of  God  to  relieve 
and  succour  hint,  v.  1 .  .21.  //.  He  imprecates  the  judgments  nj  God  upon  hit 
persecutors,  v.  22.  .29.  ///.  //*;  concludes  tfith  the  voice  of  joy  and  praise,  in 
an  assurance  tliat  God  would  help  and  succour  him,  and  would  do  well  for  the 
church,  V.  30.. 30.  Now,  in  this,  David  was  a  type  of  Christ,  and  divers 
passages  in  this  psalm  are  ajiplied  to  Christ  in  the  New  Testament,  and  are 
said  to  liave  their  accomplishment  in  him,  v.  4,9,21  ;  and  v.  22.  refers  In  tht 
enemies  of  Christ.  So  that  (like  the  22i/  psalm)  it  begins  with  the  humiliulion, 
and  ends  with  the  exaltation,  of  Christ,  one  branch  of  which  nas  the  destruc- 
tion of  the  Jewish  nation  for  persecuting  him,  which  the  imprecations  here  are 
predictions  of.  In  singing  this  psalm,  we  must  have  an  eye  lo  the  sufferings  cj 
Christ,  and  the  glory  that  followed ;  not  forgetting  the  sufferings  of  Christians 
too,  and  the  glory  that  shall  follow  them;  fur  it  may  lead  us  to  think  of  the 
ruin  reserved  for  the  persecutors, and  the  rest  reserved  for  the  peisecuted. 

To  the  chief  musician  upon  Shoshannira.     A  psalm  of  Da\  id. 

AVE  me,  O  God;  for  the  waters  are  come 
in  unto  vii/  soul.  2. 1  sink  in  deep  mire, 
where  there  is  no  standing:  I  am  come  into  deep 
waters,  where  the  floods  overflow  me.  3.  I  am 
weary  of  my  crying:  my  throat  is  dried:  mine 
eyes  fail  while  I  wait  for  my  God.  4.  They  that 
!  hate  me  without  a  cause  are  more  than  the  hairs 
of  mine  head:  they  tliat  would  destroy  me,  being 
mine   enemie.s    wrongfully,    .ire   mighty:    then   / 


PSALMS,    LXIX. 

restored  that  which  I  took  not  away.  5.  O  God, 
thou  knowest  my  foolishness;  and  my  sins  are  not 
hid  from  thee.  (J.  Let  not  them  that  wait  on 
thee,  O  Lord  God  of  hosts,  be  ashamed  for  my 
sake :  let  not  those  that  seek  thee  be  confounded 
for  my  sake,  O  God  of  Israel.  7.  Because  for 
thy    sake   I    have   borne    reproach;    shame   hath 

8.  I  am  become  a  stranger 
and  an  alien  unto  my  mothei''s 
the  zeal  of  thine  house  hath 
eaten  me  up;  and  the  reproaches  of  them  that 
reproached  thee  are  fallen  upon  me.  10.  When  I 
wept,  ayid  chastened  my  soul  with  fasting,  that 
was  to  my  reproach.  11.  I  made  sackcloth  also 
my  garment;  and  I  became  a  proverb  to  them. 
12.  They  that  sit  in  the  gate  speak  against  me; 
and  I  v:us  the  sons  of  the  drunkards. 


Complaints  and  Petition 


covered  my  face, 
unto  my  brethren, 
cliildren.     9.  For 


In  tliese  verses,  David  complains  of  his  troubles,  intermixing 
witli  those  complaints  some  requests  for  relief. 

I.  His  coiiiphiints  are  very  sad,  and  he  pours  them  out  before 
the  Lord,  as  one  ihat  hoped  thus  to  ease  himself  of  a  burthen 
that  Iny  very  heavy  upon  him. 

1.  He  complains  of  llie  deep  impressions  that  his  troubles  made 
upon  luR  sjiiril ;  (i'.l,2.)  "The  waters  of  affliction,  ihosc  bitter 
»v;!Urs,  are  come  iiiito  p\y  soul;  not  only  threaten  my  life,  but 
(Jisqiiiet  my  mind  ;  they  fill  niy  head  with  perplexing  cares,  and 
my  lieurt  willi  oppressive  grief;  so  that  I  cannot  enjoy  God  and 
myself  as  I  userl  to  do."  We  shall  bear  up  under  our  troubles,  if 
we  can  but  keep  them  from  our  hearts;  but  when  they  put  us 
out  of  the  possession  of  our  own  souls,  our  case  is  bad.  T/ie 
spirit  of  a  man  uill  sustain  his  infirmity ;  but  what  shall  we  do 
when  the  spirit  is  wounded?  That  was  David's  case  here.  His 
thoughts  sought  for  something  to  confide  in,  and  with  which  to 
siipjHirt  his  hope,  l)ut  he  found  nothing;  he  sunk  in  deep  mire, 
where  there  was  no  standing,  no  firm  footing;  the  considerations 
that  used  to  support  and  encourage  him,  now  failed  him,  or  were 

eady  to  give  himself  up  for  gone, 
to  comfort  himself  with,  but  found 
himself  in  deep  waters  that  overflowed  him,  overwhelmed  him. 
He  was  like  a  sinkina;  drowning  man,  in  such  confusion  and  con- 
sternation. This  points  at  Christ's  sufferings  in  liis  soul,  and  the 
inward  agony  he  was  in,  when  he  said,  iVoic  m  my  soul  troubled; 
and  3Iy  soul  is  excecdinrj  sorrouful ;  for  it  was  his  soul  that  he 
made  an  offering  for  sin.  And  it  instructs  us,  when  we  are  in 
affliction,  to  commit  the  keeping  of  our  souls  to  God,  that  we 
may  be  neither  soured  with  discontent,  nor  sink  mto  despair. 

2.  He  comjilains  of  the  long  continuance  of  his  troubles; 
(v.  3.)  /  am  neary  of  my  crying.  Though  he  could  not  keep  his 
head  above  water,  yet  he  cried  to  his  God,  and  the  more  death 
was  in  his  view,  the  more  life  was  in  his  prayers;  yet  he  had  not 
immediately  an  answer  of  peace  given  in,  no,  nor  so  much  of 
that  support  and  comfort  in  praying,  which  God's  people  used  to 
have;  so  that  he  was  almost  weary  of  crying,  grew  hoarse,  and 
his  throat  so  dried,  that  he  could  cry  no  more^  Nor  had  he  his 
wonted  salisfaition  in  believing,  hoping,  and  expecting  relief, 
Mine  eyes  fiiil  nhile  I  ivait  for  My  God;  he  had  almost  looked 
his  cv's  oiit,  in  expectation  of  deliverance.     Yet  his  pleading  this 

God,  is  an  indication    that   he   is  resolved    not  to  give   up 


out 
He 


of  the  way,  and   he  was 
sonarht   for  something 


with 


His  throat  is  dried,  but  his  heart  is  not; 
Thus  our  Lord  Jesus,  on  the 


^lelievmg  and   praying. 

\is  eves  fail,  but  his  faith  does  not 

cross,  cried  out,  IVAi/  liast  th<m  forsaken  nie?    Yet,  at  the  same 

lime,  he  kept  hold  of  his  relation  to  liini,  My  God,  nii/  God. 

3.  He  complains  of  the  malice  and  mullilude  of  his  enemies 
their  injustice  and  cruelty,  and  the  hardships  lliev  j)iit  upon  him, 
t'.  4.  Tliey  hated  him,  they  would  destroy  him,  for  hatred  aims 
at  the  desfrucf ion  of  the  person  hated ;   but  what  was  his  iniquity. 


what  was  his  sin,  what  provocation  had  he  gi\en  them,  that  they 
were  so  spiteful  toward  him'i  None  at  all;  "  T/icy  hale  ine 
tvithout  canse :  I  never  did  them  the  least  injury,  that  ttiey  should 
bear  me  such  ill-will."  Our  Savitiur  apj>lies  tl'.is  to  himself, 
(John,  1.5.25.)  They  hated  me  uithout  a  cause.  We  are  apt  to 
use  this,  in  justification  of  our  passion  against  those  that  hale  us, 
that  we  never  gave  them  cause  to  hate  us.  But  it  is  rather  an 
argument  why  we  should  bear  it  patiently,  because  then  we  suffer 
as  Christ  did,  and  may  then  expect  that  God  will  right  us; 
"They  are  mine  enemies  wrongfully,  for  I  have  been  no  enemy 
to  them."  In  a  world  where  unrighteousness  reigns  so  much,  we 
must  not  wonder  if  we  meet  with  those  that  are  our  enemies 
wrongfullv.  Let  us  take  care  that  we  never  do  wrong,  and  then 
we  may  tlie  belter  bear  it,  if  we  receive  wrong.  These  enemies 
were  not  to  be  despised,  hut  were  very  formidable,  both  for  their 
number.  They  are  more  than  the  hairs  of  mine  head,  (Christ's 
enemies  were  numerous,  tliey  that  came  to  seize  him  were  a 
great  multitude;  how  were  they  increased  that  troubled  him !) 
and  for  their  strength.  They  are  mighty,  in  authority  and  power. 
We  are  weak,  but  our  enemies  are  strong;  for  jcc  wrestle  against 
principalities  and  poieers.  Thru  I  restored  that  which  I  took  not 
nivay.  Applying  this  to  Daud,  (1.)  It  was  what  his  enemies 
compelled  him  to;  they  made  liim  suffer  for  that  offence  which 
had  never  been  guilty  of.  (^2.)  It  was  what  he  consented  to, 
that,  if  possible,  he  might  pacify  them,  and  make  them  to  be  at 
i  peace  with  him.  He  miglit  have  insisted  upon  the  laws  of  justice 
and  honour,  the  former  not  requiring,  and  the  latter  commonly 
thought  to  forbid,  tlie  restoring  of  that  which  we  took  not  away, 
for  that  is  to  wrong  ourselves  both  in  our  wealth  and  in  our 
reputation.  Yet  the  case  may  be  such  sometimes,  that  it  may 
become  our  duty.  Rlessed  Paul,  though  free  from  all  men,  yet, 
for  the  honour  of  Christ,  and  the  edification  of  the  church,  made 
himself  a  servant  to  all.  But,  appl\iug  it  to  Christ,  it  is  an 
observable  description  of  the  satisfaction  which  he  made  to  God 
for  our  sin  by  his  blood  ;  Then  he  restored  that  which  he  took  not 
away:  he  underwent  the  ])unishment  that  was  due  to  us,  paid  our 
debt,  suffered  for  our  offence.  God's  glory,  in  some  instances 
of  it,  was  taken  away  by  the  sin  of  man;  man's  honnnr,  aiid 
peace,  and  happiness,  were  taken  away;  it  was  not  he  tl.at  lock 
them  awav,  and  yet  by  the  merit  of  his  death  he  restored  them. 

4.  He  complains  of  the  unkinduess  of  his  friends  and  relations, 
and  this  is  a  grievance  which  with  an  ingenuous  mind  ciils  as  deep 
as  any  other;  (u.8.)  "lam  become  a  slrangir  to  my  bntliren; 
they  make  themselves  strange  to  me,  and  use  me  as  a  sirarper, 
are  shv  of  conversing  with  me,  and  ashamed  to  own  me."  This 
was  fulfilled  in  Christ,  whose  brethren  did  not  believe  on  him, 
(John,  7.5.)  who  came  to  his  own,  and  his  own  received  him  not, 
(John,  1. 11.)  and  who  was  forsaken  by  his  disciiiles,  whom  he 
had  been  free  with  as  his  brethren. 

5.  He  complains  of  the  contempt  that  was  pi:t  upon  liim,  snd 
the  reproach  with  which  he  was  continuallv  loaded.  And  in  this, 
especially,  his  complaint  points  at  Christ,  who  for  <iur  sakes 
submitted  to  the  greatest  disgrace,  and  made  himself  of  no  ri  pii- 
tation  ;  we  having  by  sin  injured  God  in  his  lionour,  Chriol  made 
him  satisfaction,  not  only  by  divesting  himself  of  the  honours  due 
to  an  incarnate  Deity,  but  by  submitting  to  the  greatest  dishon  ijuis 
that  could  be  done  to  any  man.  Two  thhigs  Da^id  here  takes 
notice  of  as  aggravations  of  the  indignities  done  him:  (l.)'llie 
ground  and  matter  of  the  reproach,  i-.  10, 11.  They  ridiculed 
him  for  that  by  which  he  both  hundjied  himself  and  lionviured 
God.  When  men  lift  up  thcmseKes  in  pride  and  vidn  glorv, 
they  are  justly  laughed  at  for  it;  but  David  chastened  his  soul, 
and  clothed  himself  with  sackcloth,  and,  frou)  his  abasing  himself, 
they  took  occasion  to  trample  upon  him.  When  men  dishonour 
God,  it  is  just  that  it  turn  to  their  dishonour;  but  when  David, 
purely  in  devotion  to  God,  and  to  testify  his  respect  to  him,  wept, 
and  chastened  his  soul  with  fasting,  and  made  sackcloth  lii-i 
garment,  as  humble  penitents  used  to  do;  instead  of  commending 
his  devotion,  and  recommending  it  as  a  great  exar.ijile  of  piety, 
they  did  all  they  could  both  to  discourage  him  in  it,  aiul  to  pre- 
vent others  from  following  his  good  exanijile,   lor  tlinl  was  his  re- 


PSALMS,  LXIX. 


Complaints  and  Petitions. 


proach;  tliey  laughed  at  him,  as  a  foul,  for  inorlifylnp;  himself 
ihiis;  and  even  for  this  he  became  a  |)r()verb  to  tbeui ;  they  made 
him  tlie  common  subject  of  llicir  banter.  We  must  not  think  it 
sliMiiire  if  we  he  ill-sj)okeii  of  for  that  which  is  well  done,  and  in 
which  we  have  reason  to  hope  that  we  arc  accepted  of  God.  Our 
Lord  Jesus  was  sloneil  for  his  j;ood  works,  (John,  10.  32.)  and, 
when  he  cried,  Eli,  Eli,  Mi/  God,  my  God,  was  bantered,  as  if 
he  called  for  Elias.  (2.)  The  jiersons  that  reproached  him,  v.  12. 
[1.]  Even  the  gravest,  and  the  most  honourable,  from  whom  better 
was  expected  ;  T/ifi/  tliat  sit  in  the  f/atc  speak  ai/ainst  we,  and 
their  reproaches  pass  for  llie  dictates  of  senators,  and  the  decrees 
of  judges,  and  are  credited  accordingly.  [2.]  The  nieanesl,  and 
the  most  ilespicable,  the  abjects,  (35. 15.)  the  scum  of  the  country, 
the  children  nf  fnnis,  \ea,  the  children  of  base  men;  (Job,  30.  8.) 
and  he  was  the  song  of  llie  drunkards,  they  made  themselves  and 
their  companions  merry  with  him.  Seethe  bad  consequences  of 
the  sin  of  drunkenness;  it  makes  men  dcs]tisers  of  those  that  are 
good,  2  Tim.  3. 3.  When  the  king  vas  made  sick  xcith  bottles  of 
trine,  he  stretched  nut  his  hand  with  scorners,  Hos.7.  6.  The 
bench  of  the  drunkards  is  the  seat  of  the  scornful.  See  what  is 
commonly  the  lot  of  the  best  of  men;  they  that  are  the  praise  of 
the  wise,  are  the  song  of  fools:  hut  it  is  easv  to  those  that  rightly 
judge  of  things,  to  despise  being  thus  despised. 

ir.  His  confessions  of  sin  are  very  serious;  (''.5.)  "O  God 
thou  knoirest  my  foolishness,  botli  what  is,  and  what  is  not;  mv 
sins  that  I  am  guilty  of  are  not  hid  from  thee,  and  therefore  thou 
kn<;wer.t  how  innnrent  I  am  of  those  crimes  which  they  charge 
upon  mc."  Note,  Even  then  when,  as  to  men's  unjust  accusa- 
tions, we  plead  Not  yvilty,  vet,  before  God,  we  nnist  acknowledge 
ourselves  to  have  deser\ed  all  that  is  brought  upon  us,  and  much 
worse.  This  is  the  genuine  confession  of  a  penitent,  who  knows 
that  he  cinnot  prosper  in  covering  his  sin,  and  that  therefore  it 
is  his  wisdom  to  acknowledge  it,  because  it  is  naked  and  open 
licfore  Gc'd.  1.  He  knows  the  corruption  of  our  nature;  Thou 
knoivcst  the  foolishness  that  is  bound  up  in  my  heart.  All  our  sins 
lake  rise  from  our  foolishness.  2.  He  knows  the  transgressions 
of  our  lives;  they  are  not  hid  from  him,  no  not  our  heart-sins,  no 
not  those  that  are  committed  most  secretly.  Thev  are  all  done  in 
his  siarbt,  and  are  never  cast  behind  his  back,  till  they  are  rejiented 
of  and  |)ardoned.  This  may  he  apjilied  to  Christ,  for  he  knew 
no  sin,  \et  he  was  made  sin  for  us;  and  God  knew  it,  nor  was  it 
hid  from  him,  when  it  pleased  the  Lord  to  bruise  him,  and  put 
him  to  Erief. 

HI.  His  supplications  are  very  earnest.  1.  For  himself ;  (r.  1.) 
"  Save  me,  0  God,  save  me  from  sinking,  from  despairing."  Thus 
Christ  was  heard  in  that  he  feared,  for  he  was  saved  from  lettinc: 
fall  his  undertaking,  Heb.5.  7.  2.  For  his  friends;  (c.  6.)  Let 
not  them  that  nail  on  thee,  O  Lord  God  of  hosts,  and  that  seek 
thee,  O  God  of  Lsrael,  (under  these  two  characters  we  ought  to 
seek  God,  an(i  in  seeking  him  to  wait  on  him,  as  the  God  of  hosts, 
who  has  all  power  to  help,  and  as  the  God  of  Israel  in  covenant 
with  his  people,  whom  therefore  he  is  engaged  in  honour  and 
truth  to  help,)  let  not  them  be  ashamed  and  confounded  for  my  sake. 
This  intimates  his  fear,  that,  if  God  did  not  appear  for  him,  it 
would  he  a  discouragement  to  all  other  good  people,  and  would 
give  their  enemies  occasion  to  triumph  over  them ;  it  intimates 
too  his  earnest  desire,  that,  whatever  became  of  him,  ail  that  seek 
God,  and  wait  upon  him,  might  be  kept  in  heart,  and  in  counte- 
nance, and  might  neither  be  discouraged  in  themselves,  nor 
exposed  to  contempt  from  others.  If  Jesus  Christ  had  not  been 
owned  and  accepted  of  his  Father  in  his  sufferings,  all  that  seek 
God,  and  wait  for  him,  had  been  ashamed  and  confounded;  but 
they  have  confidence  towards  God,  and  in  his  name  come  boldly 
to  the  throne  of  grace. 

IV.  His  pk-a  is  very  powerful,  v.  7,  9.  Reproach  was  one  of 
the  greatest  of  his  burihens;  "Lord,  roll  away  the  reproach,  and 
))lead  mv  cause,  for,  l.It  is  for  thee  that  I  am  reproached,  for 
serving  thee  and  trusting  in  thee;  For  thy  sake  L  have  borne 
reproach."  Those  tl.at  are  evil  spoken  of  for  well-doinrr,  may  with 
an  humble  confidence  leave  it  to  God  to  briny  forth  their  righte- 
ousness as  the  light.     2.  "It  is  with  thee  that  I  am  reproached; 


TTie  zealof  thine  house  has  eaten  mc  vp,  has  made  me  forget  myself, 
and  do  that  which  they  wickedly  turn  to  my  reproach.  They 
that  hate  Ihee  and  thy  house,  for  that  reason  hale  me,  because 
Ihoy  know  how  zealously  affected  I  am  to  it.  That  is  it  that  has 
made  them  ready  to  oat  me  up,  and  has  eaten  up  all  the  love  and 
respect  I  had  among  them."  They  that  blasphemed  God,  and 
spoke  ill  of  his  word  and  ways,  did  therefore  re])roach  David,  for 
believing  in  his  word,  and  walking  in  his  ways.  Or  it  may  be 
considered  as  an  instance  of  David's  zeal  for  God's  house,  that  he 
resented  all  the  indignities  done  to  God's  name,  as  if  they  had 
been  done  to  his  own  name.  He  laid  to  heart  all  the  dishonour 
done  to  God,  and  the  contempt  cast  upon  religion;  these  he  laid 
nearer  to  his  heart  than  any  outward  troubles  of  his  own.  And 
therefore  he  had  reason  to  hope  God  would  interest  himself  in  the 
reproaches  cast  upon  him,  because  he  had  alwavs  interested 
himself  in  the  reproaches  cast  upon  God.  Both  the  parts  of  this 
verse  are  applied  to  Christ;  (l.)Il  was  an  instance  of  bis  love  to 
his  Father,  that  the  zeal  if  his  hotise  did  even  eat  him  vp,  when 
he  whip|)ed  the  buyers  and  sellers  out  of  the  temple,  which  re- 
minded his  disciples  of  this  text,  John,  2. 17.  (2.)  It  was  an 
instance  of  his  self-denial,  and  that  he  pleased  not  himself,  that 
the  reproaches  of  them  that  reproached  God  fell  upon  hint, 
(Rom.  15.3.)  and  therein  he  set  us  an  example. 

1.3.Biitasfornie,  my  prayerisuntothee,  OLoud, 
in  an  acceptable  time:  O  God,  in  the  mnltititde  of 
thy  mercy  hear  me,  in  the  truth  of  thy  salvation. 
14.  Deliver  me  out  of  the  mire,  and  let  me  not 
sink:  let  me  be  delivered  from  them  that  hate  me, 
and  out  of  the  deep  waters.  15.  Let  not  the  water- 
flood  overflow  me,  neither  let  the  deep  swallow 
me  up,  and  let  not  the  pit  shut  her  mouth  upon 
me.  16.  Hear  me,  O  Lord;  for  tiiy  loving-kind- 
ness is  jiood  :  turn  unto  me  accordins^  to  the  mul- 
titude of  thy  tender  mercies.  17.  And  hide  not 
thy  face  from  thy  servant;  for  I  am  in  trouble: 
hear  me  speedily.  18.  Draw  nigh  unto  my  soul, 
and  redeem  it:  deliver  me  because  of  mine 
enemies.  19.  Thou  hast  known  my  reproach, 
and  my  shame,  and  my  dishonour:  mine  adver- 
saries are  are  all  before  thee.  20.  Reproach  hath 
broken  my  heart;  and  I  am  full  of  heaviness: 
and  I  lookedybr  some  to  take  pity,  but  t/iere  was 
none;  and  for  comforters,  but  I  found  none. 
21.  They  gave  me  also  gall  for  my  meat;  and  in 
my  thirst  they  gave  me  vinegar  to  drink. 

David  had  been  speaking  before  of  the  spiteful  reproaches 
which  his  enemies  cast  upon  him  ;  Hut  as  for  me,  my  prayer  is  unto 
thee.  They  spoke  ill  of  him  for  his  fasting  and  praving,  and  for 
that  he  was  made  the  song  of  the  drunkards ;  but,  notwithstanding 
that,  he  resolves  to  continue  praying.  Note,  Though  we  may  be 
Jeered  for  well-doing,  we  must  never  be  jeered  out  of  it.  Those 
can  bear  but  little  for  God,  and  their  confessing  of  his  name  before 
men,  that  cannot  bear  a  scoff  and  a  hard  word,  rather  than  quit 
their  duty.  David's  enemies  were  very  abusive  to  him,  but  tliis 
was  his  comfort,  that  he  had  a  God  to  go  to,  with  whom  he  would 
lodge  his  cause.  "They  think  to  carry  their  cause  by  insolence 
and  calumny;  but  I  use  other  methods,  whatever  they  do,  As  for 
me,  my  prayer  is  nnto  ihee,  O  Lord.''  And  it  was  in  an  acceptable 
time;  not  the  less  acceptable  for  being  a  time  of  affliction.  God 
will  not  drive  us  from  him,  though  it  is  need  that  drives  us  to  him ; 
nay,  it  is  the  more  acceptable,  because  the  misery  and  distress  of 
God's  people  make  them  so  much  the  more  the  objects  of  his 
pity:  it  is  seasonable  for  him  to  help  them,  when  all  other  help* 
fail,  and  they  are  undone,  and  feci  that  they  are,  if  he  do  not  help 


PSALMS,  LXIX. 


Complaints  and  Petitions. 


fliem.  We  find  this  expression  used  concerning  Christ,  (Isa.  49.8.) 
In  an  acceptable  time  lia-c  I  heard  iker.     Now  observe, 

I.  What  his  requests  aie.  l.That  he  iniaht  have  a  gracious 
audience  given  to  his  coinpiaints,  tlie  crv  of  his  affliction,  and  liie 
desire  of  his  heart.  Jlear  me;  (i'.  13.)  and  agiiin.  Hear  me,  O 
Lord;  {v.  10.)  Hear  me  speedily ;  (v.  17.)  not  onlv  hear  what  I  say, 
but  grant  what  I  asit.  Christ  knew  tiiat  the  Father  heard  him 
n/unj/.f,  John,  11.42.  2.  That  he  might  be  rescued  out  of  his 
troubles;  might  be  saved  from  siniiing  under  the  hiad  of  grief; 
(De/icer  me  ovt  of  Che  ihire ;  let  nie  not  stick  in  it,  fso  some,)  but 
help  me  out,  and  set  my  feet  on  a  rock,  40.  2.)  might  be  saved  from 
liis  enemies,  that  they  niiglit  not  swallow  him  up,  nor  have  their 
will  against  him ;  "Let  me  be  delivered  from  them  that  hate  me,  as 
a  lamb  from  the  paw  of  the  lion,  v.  14.  Though  I  am  come  info 
deep  waters,  {v.1.)  where  [  am  ready  to  conclude  that  the  floods 
will  overflow  me,  yet  let  my  fears  be  prevented,  and  silenced ;  let 
not  the  water-flood,  though  it  flow  upon  me,  overflow  me,  v.  15. 
Let  me  not  fall  into  the  gulf  of  despair,  let  not  that  deep  swallow 
me  up,  let  not  that  pit  shut  her  mouth  upon  me,  for  then  I  am 
undone."  He  gave  himself  for  lost,  in  the  beginning  of  the  psalm, 
yet  now  he  has  his  head  above  water,  and  is  not  so  weary  of  crying 
as  he  thought  himself.  3.  That  God  would  turn  to  him,  (».  16.) 
that  he  would  smile  upon  him,  and  not  hide  his  face  from  him, 
V.  17.  The  tokens  of  God's  favour  to  us,  and  the  light  of  his 
countenance  shining  upon  us,  are  enough  to  keep  our  spirits  from 
sinking  in  deepest  mire  of  outward  troubles,  nor  need  we  desire 
any  more  to  make  us  safe  and  easy,  v.  18.  "  Draw  nigh  to  my 
soul,  to  manifest  thyself  to  it,  and  that  shall  redeem  it." 

II.  What  his  pleas  are,  to  enforce  these  petitions. 

1.  He  pleads  God's  mercy  and  truth;  (t>.  13.)  In  the  mnlt'tude 
nf  thy  merry  hear  vie.  There  is  a  mercv  in  God,  a  multitude  of 
mercies,  all  kinds  of  mercy,  inexhaustible  nicrcv,  mercy  enough 
for  all,  enough  for  each  ;  and  hence  we  must  take  our  encourage- 
ment in  praying.  The  truth  also  of  his  salvation,  the  truth  of  all 
those  promises  of  salvation  which  he  has  made  to  those  that  trust 
in  him,  is  a  further  encouragement.  He  repeats  his  ar2;unient 
taken  from  the  mercy  of  God ;  "  Hear  me,  for  thy  loving-kindness 
is  good;  it  is  so  in  itself,  it  is  rich,  and  plentiful,  and  abundant,  it 
is  so  in  the  account  of  all  the  saints,  it  is  very  precious  to  them, 
it  is  their  life,  their  joy,  their  all ;  Oh,  let  me  have  the  benefit  of  it ! 
Turn  to  me,  according  to  the  multitude  of  thy  tender  mercies," 
V.  10.  See  how  highly  he  speaks  of  the  goodness  of  God  ;  in  him 
there  are  mercies,  tender  mercies,  and  a  multitude  of  them.  If  we 
think  well  of  God,  and  continue  to  do  so,  under  the  greatest  hard- 
ships, we  need  not  fear  but  God  will  do  well  for  us;  for  he  takes 
pleasure  in  those  that  hope  in  his  mercy,  147. 11. 

2.  He  pleads  his  own  distress  and  affliction;  "Hide  not  thy 
face  from  me,  for  lam  in  trouble,  (k.  17.)  and  therefore  need  thv 
favour;  therefore  it  will  come  seasonably ;  and  therefore  I  shall 
know  how  to  value  it."  He  pleads  particularly  the  reproach  he 
was  under,  and  the  indignities  that  were  done  him;  (u.  19.)  Thou 
hast  known  my  reproach,  my  shame,  and  my  dishonour.  See 
what  a  stress  is  laid  upon  this:  for,  in  the  sufferings  of  Christ  for 
us,  perhaps  nothing  contributed  move  to  the  satisfaction  he  made 
for  sin,  which  had  been  so  injurious  to  God  in  his  honour,  than 
the  reproach,  and  shame,  and  dishonour,  he  underwent;  which 
God  took  notice  of,  and  accepted,  as  more  than  an  equivalent  for 
the  everlasting  shame  and  contempt  which  our  sins  had  deserved, 
who  therefore  must  by  repentance  take  shame  to  ourselves,  and 
bear  the  reproach  of  our  youth.  And  if  at  any  time  we  be  called 
out  to  suffer  reproach,  and  shame,  and  dishonour,  for  his  sake, 
this  may  be  our  comfort,  that  he  knows  it,  and  as  he  is  before- 
hand with  us,  so  he  will  not  be  behind-hand  with  us.  The 
psalmist  speaks  the  language  of  an  ingenuous  nature,  when  he  sa\s, 
fy.  20.)  Reproach  has  broken  my  heart,  I  am  full  of  heaviness; 
for  it  bears  hard  upon  one  that  knows  the  worth  of  a  sjood  name, 
fo  be  oppressed  with  a  bad  one;  but,  when  we  consider  what  an 
fconour  it  is  to  be  dishonoured  for  God,  and  what  a  favour  to  be 
touufed  worthy  to  suffer  shame  for  his  name,  (as  Ihev  deemed  it, 
Acts,  5.  41.)  we  shall  see  there  is  no  reason  at  all  whv  it  should 
sit  so  hea>  y,  or  be  any  heart-breaking  to  us. 


3.  He  pleads  the  insolence  and  cruelty  of  his  enemies;  (u.  10.) 
Deliver  me  because  of  mine  enemies,  because  they  were  such  as  ht 
had  before  described  them;  (t.4.)  "Mine  adversaries  are  all 
before  thee,  (v.  19.)  thou  knowest  what  sort  of  men  they  are,  what 
danger  I  am  in  from  them,  what  enemies  thev  are  to  thee,  and 
how  much  thou  art  reflected  upon  in  what  they  do  and  design 
against  me."  One  instance  of  their  barbarity  is  given,  (v.  21.) 
'J'hey  gave  me  gall  for  my  meat,  (the  word  signifies  a  bitter  herb, 
and  is  often  joined  with  wormwood,)  and  in  my  thirst  they  gave 
me  vinegar  to  drink.  This  was  literally  fulfilled  in  Christ,  and 
did  so  directly  point  to  him,  that  he  would  not  say  It  is  finished, 
till  this  was  fulfilled;  and,  in  order  that  his  enemies  might  have 
occasion  to  fulfil  it,  he  said,  I  thirst,  John,  19.  28, 29.  Some 
think  that  the  hyssoj)  which  they  put  to  his  mouth,  with  vinegar, 
was  the  bitter  herb  which  they  gave  hira  with  the  vinegar  for  his 
meat.  See  how  particularly  the  sufferings  of  Chri.st  were  foretold, 
which  proves  the  scripture  to  be  the  word  of  God ;  and  how 
exactly  the  predictions  were  fulfilled  in  Jesus  Chri.st,  which  proves 
him  to  be  the  true  Messiah.  This  is  he  thai  should  come,  and 
we  are  to  look  for  no  other. 

4.  He  pleads  the  unkindness  of  his  friends,  and  his  disappoint- 
ment in  them;  (v.  20.)  /  looked  for  some  to  take  pity,  but  there 
was  none;  they  all  failed  him,  like  the  brooks  in  summer.  This 
was  fulfilled  in  Christ,  for  in  his  sufferings  all  his  disciples  forsook 
him  and  fled.  We  cannot  expect  too  little  from  men,  miserable 
comforters  are  they  all ;  nor  can  we  expect  too  much  from  God, 
for  he  is  the  Father  of  mercy,  and  the  God  of  all  comfort  and 
consolation. 

22.  Let  their  table  become  a  snare  before  them: 
and  that  which  should  have  been  for  their  welfare, 
let  it  become  a  trap.  23.  Let  tlieir  eyes  be  dark- 
ened, that  they  see  not;  and  make  their  loitis  con- 
tinually to  shake.  24.  Pour  out  thine  indignation 
upon  them,  and  let  thy  wrathful  anger  take  hold 
of  them.  25.  Let  their  habitation  be  de.solate; 
and  let  none  dwell  in  their  tents.  26.  For  they 
persecute  him  whom  thou  hast  smitten;  and  they 
talk  to  the  gi-ief  of  those  whom  thou  hast  wounded. 
27.  Add  iniquity  to  their  iniquity :  and  let  them 
not  come  into  thy  righteousness.  28.  Let  them  be 
blotted  out  of  the  book  of  the  living,  and  not  be 
written  with  the  righteous.  29.  But  1  am  poor 
and  sorrowful :  let  thy  salvation,  O  God,  set  me 
up  on  high. 

These  imprecations  are  not  David's  prayers  against  his  enemies, 
but  prophecies  of  the  destruction  of  Christ's  persecutors,  especially 
the  Jewish  nation,  which  our  Lord  himself  foretold  witli  fears, 
and  which  was  accomplished  about  forty  years  after  the  death  of 
Christ.  The  two  first  verses  of  this  paragraph  are  expressly 
applied  to  the  judgments  of  God  upon  the  uubellevinc;  Jews  by  the 
apostle,  (R(mi.  11.  9, 10.)  and  therefore  the  whole  must  look  that 
way.  The  rejection  of  the  Jews  for  rejecting  Christ,  as  it  was  a 
signal  instance  of  God's  justice,  and  an  earnest  of  the  vengeance 
which  God  will  at  last  take  on  all  that  are  obstinate  in  theif 
infidelity,  so  it  was,  and  continues  to  be,  a  convincing  proof  of  the 
truth  of  the  Christian  religion;  one  great  objection  against  it,  at 
first,  was,  that  it  set  aside  the  ceremonial  law ;  but  its  doing  so  was 
effectually  justified,  and  that  objection  removed,  when  God  so 
remarkably  set  it  aside  by  the  utter  destruction  of  the  temple,  and 
the  sinking  of  those,  with  the  Mosaic  economy,  that  obstinately 
adhered  fo  it,  in  opposition  to  the  gospel  of  Christ. 

Let  us  observe  here, 

I.  What  the  judgments  are  which  should  come  upon  the  cruci- 
fiers  of  Christ;  not  upon  all  of  them,  for  there  were  those  who  had 
a  hand  in  his  death,  and  yet  repented,  and  found  mercy,  (Act!* 


PSALMS,  LXIX. 


Impiecations 


f.  43. — ,•}.  14,  If).)  but  upon  those  of  them  and  their  successors, 
ivlio  jiislified  it  by  an  obstinate  infidelity,  and  rejection  of  his 
gospel,  and  by  an  invelcinte  enmity  to  bis  disciples  and  followers. 
See  iThess. 'i.  15,  10.     It  is  here  foretold, 

1.  That  llieir  sacrifices  and  offcrin<is  should  be  mischief  and 
prejudice  to  them  ;  (i\  22.)  Let  their  table  became  a  snare.  The 
altar  of  the  Lord,  \vliicb  is  called  his  table  and  theirs,  because,  in 
feastinp;  upon  the  sacrifices,  tbev  were  partakers  of  the  altar:  this 
should  have  beeu  for  their  welfare  or  peace,  for  tliey  were  peace- 
offerings,  but  it  became  a  snare  and  a  trap  to  tlieui,  for  by  their 
affection  and  adherence  to  the  altar  they  were  held  fast  in  their 
infidelity,  and  hardened  in  their  prejudices  against  Christ,  that 
Altar  which  they  had  no  right  to  eat  off  who  continued  to  serve 
the  tabernacle,  Heb.  13.  10. 

Or,  it  may  be  understood  of  their  common  creature-comforts, 
even  their  uecessary  food ;  they  had  given  Christ  gall  and  vinegar, 
and  therefore  justly  shall  their  meat  and  drink  be  made  gall  and 
vinegar  to  them.  Wheu  the  supports  of  life  and  delights  of  sense, 
through  the  corruption  of  our  nature,  become  an  occasion  of  sin 
to  us,  and  are  made  the  food  and  fuel  of  our  sensuality,  then  our 
table  is  a  snare,  which  is  a  good  reason  why  we  should  never 
feed  ourselves  without  fear,   Jude,  12. 

2.  That  thev  should  never  have  the  comfort  either  of  that  know- 
ledge, or  of  that  jieace,  which  believers  are  blessed  with  in  the 
gospel  of  Christ,  d.23.  That  they  should  be  given  up,  (l.)To 
a  judicial  blindness  ;-Zp/  their  eyes  be  darhcned,  that  they  see  not 
the  glory  of  God  in  the  face  of  Christ.  Their  sin  vias,  that  they 
tcuiittl  not  see,  but  shut  their  eyes  against  the  light,  loving  dark- 
ness rather;  their  punishment  was,  that  they  shotild  noi  see,  but 
be  given  up  to  their  own  hearts'  lusts,  which  were  hardening,  and 
the  god  of  this  world  should  be  permitted  to  blind  their  minds, 
2Cor.  4.  4.  This  was  foretold  concerning  them,  (Isa.6.10.)  and 
Christ  ratified  it,  Matth.  13.  14,  15.  John,  12.  40.  (2.)  To  a 
judicial  terror.  There  is  a  gracious  terror,  which  opens  the  wav 
lo  comfort,  such  as  that  of  Paul,  (Acts,  9.  6.)  he  trembled  and 
was  astonished;  but  this  is  a  terror  that  shall  never  end  in  peace, 
but  shall  make  their  loins  continually  to  shake,  through  horror 
of  conscience,  as  Belshazzar,  when  the  joints  of  his  loins  were 
loosed.  Let  them  be  driven  to  despair,  and  filled  with  constant 
confusion.  This  was  fulfilled  in  the  desperate  counsels  of  the 
Jews,  when  the  Jiomans  came  upon  them. 

3.  That  tliey  should  fall  and  lie  under  God's  anger  and  fiery 
indignation;  (f.  24.)  Pom  out  thine  indignation  tipnn  them.  Note, 
Those  who  reject  God's  great  salvation  proffered  to  them,  mav 
justly  fear  that  his  indignation  will  be  poured  out  upon  them  ; 
for  thev  that  submit  not  to  the  Son  of  his  love,  wiil  certainly  be 
made  the  generation  of  his  wrath.  It  is  the  doom  passed  on  those 
who  believe  not  in  Christ,  that  the  wrath  of  God  abideth  on  them, 
(John,  3.  30.)  it  lakes  hold  of  them,  and  will  never  let  them  go. 
Salvation  itself  will  not  save  those  that  are  not  willing  to  be  ruled 
l)v  it.      Behold  the  goodness  and  severity  of  God! 

4.  That  their  place  and  nation  should  be  utterly  taken  away, 
the  verv  thing  thev  were  afraid  of,  and  to  prevent  which,  as  tliey 
pretended,  lliey  persecuted  Christ ;  John,  11.  48.  (w.25.)  Let  their 
habitation  be  desolate,  which  was  fulfilled  when  their  country  was 
laid  waste  by  ibeRomans,  and  Zion,  for  their sahes,  wasploughed 
as  a  field,  Mic.  3. 12.  The  temple  was  the  house  which  they 
were  in  a  parlicnlnr  manner  proud  of,  but  this  was  left  unto  them 
desolate,  Malth.  23.38.  Yet  that  is  not  all,  if  ought  to  be  some 
satisfaction  to  ns,  if  we  be  cut  off  from  the  enjoyment  of  our 
possessions,  that  others  wiil  have  the  benefit  of  them  when  we  are 
llislodgcd;  but  is  here  added,  Let  none  dwell  in  their  tents, 
(vhich  was  remarkablv  fulfilled  in  Judah  and  Jerusalem,  for,  after 
the  destruction  of  the  Jews,  it  was  long  eie  the  country  was  in- 
habited to  any  purpose.  But  this  is  ap|)lied  particularly  to  Judas, 
liy  St.  Peter,  Acts,  1.  20.  For  he  being /e/o  dc  se — a  suicide,  we 
liay  suppose  his  estate  was  confiscated,  so  that  his  habitation  uas 
desolate,  and  no  man  of  his  own  kindred  dwelt  therein. 

5.  That  their  wav  to  ruin  should  be  down-hill,  and  nothing 
•hould  stop  Iheni,  nor  interpose  to  pievent  it;  (y.  27.)  "Lord, 
leave  them  to  themselves,  to  add  iniquity  to  iniquity."     Those  that, 


are  bad,  if  they  be  given  up  to  their  own  hearts'  lusts,  will  certainly 
be  worse  ;  they  will  add  sin  to  sin,  nay,  they  will  add  rebellion  to 
their  sin.  Job,  34.  37.  It  is  said  of  the  Jews,  tliat  they  filled  vp 
their  sin  always,  1  Tiiess.  2. 10.  Add  the  punishment  of  iniiptity 
to  their  iniquity,  .«o  some  read  it,  for  the  same  word  signifies  both 
sin  and  punishment,  so  close  is  their  connexion.  If  men  will  sin, 
God  will  reckon  for  if.  But  those  lliat  have  nndtiplied  lo  sin, 
may  yet  find  mercy,  for  God  mulli|)lies  to  pardon,  through  the 
righteousness  of  the  Mediator;  and  therefore,  liiat  they  might  be 
precluded  from  all  bojjes  of  mercy,  he  adds.  Let  them  not  come  into 
thy  righteousness,  to  receive  the  benefit  of  the  righteousness  of 
God,  which  is  by  faith  in  a  Mediator,  Phil.  3.  0.  Not  thai  God 
shuts  out  any  from  ihat  righteousness,  for  the  gospel  excludes  none 
that  do  not  by  their  unbelief  exclude  themselves;  but  let  them 
be  left  to  take  their  own  course,  and  they  will  never  come  into 
this  govei'nment;  for,  being  ignorant  of  the  demands  of  Ciod's 
righteousness,  and  going  about  to  establish  the  merit  of  their  own, 
they  have  not  submitted  themselves  to  the  rigkteousness  of  (Jod, 
Rom.  10.  3.  And  those  that  are  so  proud  and  self-willed,  that 
they  will  not  conic  into  God's  righteousness,  shall  have  their 
doom  accordinglv ;  themselves  have  decided  it,  they  shall  not 
come  into  his  righteousness.  Let  them  not  expect  any  benefit  by 
it,  that  are  not  willing  and  glad  to  be  beholden  to  it. 

6.  That  they  should  be  cut  off  from  all  hopes  of  happiness; 
(v.  20.)  Let  them  be  blotted  out  of  the  book  of  the  living ;  let  them 
not  be  suffered  to  live  any  longer,  who,  the  longer  they  live,  the 
more  mischief  thev  <io.  Multitudes  of  the  unbelieving  Jews  fell 
by  sword  and  famine,  and  none  of  those  who  had  embraced  the 
Christian  faith  perished  among  them;  the  nation,  as  a  nation, 
was  blotted  out,  and  became  not  a  people.  Many  understand  it 
of  their  rejection  from  God's  covenant,  and  all  the  privileges  of 
it;  that  is  the  book  of  the  living;  "Let  the  commonwealth  of 
Israel  itself,  Israel  according  to  the  flesh,  novr  become  alienated 
from  that  covenant  of  promise,  which  hitherto  it  has  had  the 
monopoly  of.  Let  it  appear  that  they  were  never  written  in  the 
Lamb's  book  of  life,  but  reprobate  silver  let  7nen  call  them,  because 
the  Lord  has  rejected  them.  Let  them  not  be  written  with  the 
righteous  ;  let  them  not  have  a  place  in  the  congregation  of  the 
saints,  when  they  shall  all  be  gathered  in  the  general  assembly  of 
those  whose  names  are  written  in  heaven,  "   1.5. 

JI.  What  the  sin  is,  for  which  these  dreadful  judgments  should 
be  brought  upon  them;  (v. 26.)  They  persecute  him  whom  thou 
hast  smitten,  and  talk  to  the  grief  of  thy  wounded.  1.  Christ  was 
he  whom  Ciod  had  smitten,  for  it  jileased  the  Lord  to  bruise  him, 
and  he  was  esteemed  stricken,  smitten  of  God,  and  afflicted,  and 
therefore  men  hid  their  faces  from  him,  Isa.  53.  3,  4,  10.  They 
persecuted  him  with  a  rage  reaching  up  to  heaven,  they  cried. 
Crucify  him,  crucify  him.  Compare  that  of  St.  Peter  with  this, 
(Acts,  2.  23.)  though  he  was  delivered  by  the  counsel  and  fore- 
knowledge  of  God,  it  was  with  wicked  hands  that  they  crucified 
and  slew  him.  They  talked  to  the  grief  of  the  Lord  Jesus  when 
he  was  in^on  tlie  cross,  saying.  He  trusted  in  God,  let  him  deliver 
him,  than  which  nothing  could  be  said  more  grieving.  2.  The 
suffering  saints  were  God's  wounded,  wounded  in  his  cause,  and 
for  his  sake,  and  them  they  persecuted,  and  talked  to  their  grief . 
For  these  things  wrath  came  upon  them  to  the  uttermost,  iThess. 
2.  16.  and  see  Matth.  23.  34,  &c.  This  may  be  understood  more 
generallv,  and  it  teaches  us  Ihat  nothing  is  more  provoking  to 
God  than  to  insult  over  those  whom  he  has  smitten,  and  to  add 
affliction  to  the  afflicted,  upon  which  it  .justly  follows  here,  Add 
iniquity  to  iniquity ;  see  Zech.  1. 15.  Those  that  are  of  a  wounded 
spirit,  under  trouble  and  fear  about  their  spiritual  state,  ought  lo 
be  very  tenderly  dealt  with,  and  care  must  be  taken  not  to  talk 
to  their  grief,  and  not  to  make  the  heart  of  the  righteous  sad. 

III.  What  the  psalmist  thinks  of  himself  in  the  midst  of  all; 
(v.  29.)  "  But  I  am  poor  and  sorrowful,  that  is  the  worst  of  my 
esse,  under  outward  afflictions,  yet  written  among  the  righteous,  and 
not  under  God's  indignation  as  they  are."  It  is  better  to  be  poor 
and  sorrowful,  with  the  blessing  of  God,  than  rich  and  jovial, 
and  under  his  curse.  For  they  who  come  into  God's  righteous- 
ness shall  soon  see  an  end  of  their  poverty  and   sorrow,  and  hsi 


PSALMS,    LXIX.    LXX. 


Thanksffivina;  and  Praise 


salvation  shall  set  them  up  on  high,  which  is  the  thing  that  David 
here  pravs  for,  Isa.  Gl.  10.  Tliis  may  be  applied  to  Christ.  He 
was,  in  his  humiliation,  pour  and  sorroufid,  a  man  of  sorrows,  and 
that  had  not  wliere  to  lay  his  head;  but  (jod  liijihly  exalted  liim, 
the  salvation  wrought  for  him,  the  salvation  wrought  by  hiiii,  set 
him  vp  on  hiqii,  far  above  all  principalities  and  powers. 

30.  I  will  praise  the  name  of  God  with  a 
son.2,",  and  will  magnify  him  with  thanksgiving-. 
31.  This  also  shall  please  the  Lord  better  than  an 
ox  or  bullock  that  hath  horns  and  hoofs.  32.  The 
humble  shall  see  t/iis,  and  be  glad:  and  your 
heart  shall  live  that  seek  God.  33.  For  the  Lord 
heareth  the  poor,  and  despiseth  not  his  prisoners. 
34.  Let  the  heaven  and  earth  praise  hitn,  the  seas, 
and  every  thing  that  moveth  therein.  35.  For 
God  will  save  Zion,  and  will  build  the  cities  of 
Judah:  that  they  may  dwell  there,  and  have  it  in 
[lossession.  30.  The  seed  also  of  his  servants 
shall  inherit  it:  and  they  that  love  his  name  sliall 
dwell  therein. 

The  psalmist  here,  both  as  a  type  of  Christ,  and  as  an  example 
to  Christians,  concludes  a  psalm  wilh  holy  joy  and  praise,  which 
he  becan  wilh  complaints  and  remonstrances  of  his  griefs. 

1.  He  res<dves  to  praise  God  himself,  not  doubting  but  that 
therein  he  slumld  be  accepted  of  him  ;  {v.  30,  31.)  "  I  wi/l  prais'j 
the  name  of  God,  not  only  \^ith  my  heart,  but  with  my  song,  and 
maipiifij  him  with  thanksgiving ;"  for  he  is  pleased  to  reckon 
hiuiself  magnified  by  the  thankful  praises  of  liis  people.  It  is 
intimated  that  all  Christians  ought  to  glorify  God  wilh  their 
praises,  in  psalms,  and  hymns,  and  spiritual  so?igs.  And  this  shall 
please  the  Lord,  through  Christ,  the  Mediator  of  our  praises  as 
well  as  of  our  prayers,  better  than  the  most  valuable  of  the  legal 
sacrifices,  (v.  31.)  an  ox  or  bullock.  This  is  a  plain  intimation, 
that,  in  the  days  of  the  Messiah,  an  end  should  be  put,  not  only 
to  the  sacrifices  of  atonement,  hot  to  those  of  praise  and  acknow- 
ledgment, which  were  instituted  by  the  ceremonial  law;  instead 
nf  them,  spiritual  sacrifices  of  praise  and  thanksgiving  are 
accepted;  the  calves  of  our  lips,  not  the  calves  of  the  stall, 
Heb.  13.  15.  It  is  a  great  comfort  to  us,  that  humble  and 
thankful  praises  are  more  pleasing  to  God  than  the  most  costly 
pompous  sacrifices  are,  or  ever  were. 

2.  He  encourages  other  good  people  to  rejoice  in  God,  and 
continue  seeking  him ;  (v.  32,  33.)  The  humble  shall  see  this, 
and  be  glad.  They  shall  observe,  to  their  comfort,  (l.)The 
experiences  of  the  saints.  They  shall  see  how  ready  God  is  to 
hear  the  poor,  when  ihey  cry  to  him,  and  to  give  them  that 
which  thev  call  upon  him  for;  how  far  he  is  from  despising  his 
|)risoners,  thougli  men  despite  them;  he  favours  iheni  wilh  his 
gracious  visits,  and  will  find  a  time  to  enlarge  them.  The  humble 
shall  see  this,  and  be  glad,  not  only  because,  when  one  mend)er  is 
honoured,  all  the  members  rejoice  with  it,  but  because  it  is  an 
encouragement  to  them,  in  their  straits  and  difficulties,  to  trust  in 
God.  It  shall  revive  the  hearts  of  those  who  seek  God,  to  see 
more  seals  and  sul)scriptions  to  this  truth,  that  Jacob's  God  never 
said  to  .Jacob's  seed.  Seek  ye  me,  in  vain.  (2.)  The  exaltation  of 
the  Saviour,  for  of  him  the  psalmist  had  been  speaking,  and  of 
himself  as  a  type  of  him.  When  his  sorrows  are  over,  and  he 
enters  into  the  joy  that  was  set  before  him,  when  he  is  heard,  and 
discharged  from  his  imprisonment  in  the  grave,  the  humble  shall 
look  upm  it  an<l  be  "lad,  and  ihey  that  seek  God  through  Christ, 
shall  live  and  !>(>  comforted;  concluding,  that,  if  they  suffer  with 
him,  thev  shall  also  reign  with  hitn. 

3.  He  calls  upon  all  (he  creatures  to  praise  God ;  the  heaven, 
and  earth,  and  sea,  and  the  inhabitants  of  each,  r. 34.  Heaven 
nnn  ca-lh,  and  the  hosts  of  both,  were  made  by  him,  and  there- 
fore /(,-<-  heaven  and  earth  praise  him.     Angels  in  heaven,  Mul 


saints  on  earth,  may  each  of  them  in  their  respective  habitationa 
furnish  themselves  wilh  matter  enough  for  constant  i)raise.  Let 
the  fishes  of  the  sea,  though  mute  to  a  proverb,  praise  the  Lord, 
for  the  sea  is  his,  and  he  made  it. 

The  praises  of  the  world  must  be  offered  for  God's  favours  to 
his  church,  v.  35,  3(5.  For  God  will  save  Zion,  the  holy  moun- 
tain, where  his  service  was  kept  up.  He  will  save  all  that  are 
sanctified  and  set  apart  to  him,  all  that  em])loy  themselves  in  his 
worship,  and  all  those  over  whom  Christ  reigns;  for  he  was  King 
uj)on  the  holy  hill  of  Zion.  He  has  mercy  in  store  for  the  cities 
of  .ludah,  of  which  tribe  Christ  was.  God  will  do  great  things  for 
the  gospel-church,  in  which  let  all  that  wish  well  to  it,  rejoice. 
For,  (1.)  It  shall  be  peopled  and  inhabited.  There  shall  be  added 
to  it  such  as  shall  be  saved.  The  cities  of  Judah  shall  be  built, 
particular  churches  shall  be  formed  and  incorporated  according 
to  the  gospel-model,  that  there  may  be  a  remnant  to  dwell  there, 
and  to  have  it  in  possession,  to  enjoy  the  privileges  conferred 
upon  it,  and  to  pay  the  tribute  and  services  required  from  it. 
They  that  love  his  name,  that  have  a  kindness  for  religion  in 
general,  shall  embrace  the  Christian  religion,  and  take  their  place 
in  the  Christian  church;  thev  shall  dwell  therein,  as  citizens,  and 
of  the  household  of  God.  (2.)  It  shall  be  perpetuated  and  in- 
herited. Christianitv  was  not  to  be  resnnius  cetatis — a  transitory 
thing ;  no,  the  seed  iif  his  servants  shall  inherit  it,  God  will  secure 
and  raise  up  for  himself  a  seed  to  serve  him,  and  they  shall  inherit 
the  privileges  of  their  fathers;  for  the  prormise  is  to  you  and 
your  children,  as  it  Vvas  of  old,  I  will  be  a  God  to  thee,  and  thy 
seed  after  tkcc.  The  land  of  promise  shall  never  be  lost  for  want 
of  heirs,  for  God  can  out  of  stones  raise  vp  children  unto  Abraham, 
and  will  do  it  rather  than  the  entail  shall  be  cut  off.  David  shall 
never  want  a  man  to  stand  before  him.  The  Redeemer  shall  see 
his  seed,  and  prolong  his  days  in  them,  till  the  mystery  of  God 
shall  be  finished,  and  the  mystical  body  completed.  And  since 
the  holv  seed  is  the  substance  of  the  world,  and  if  that  were  all 
gathered  in,  the  world  would  be  at  an  end  quickly,  it  is  just  that, 
for  this  assurance  of  the  preservation  of  it,  heaven  and  earth 
should  praise  liim. 

PSALM  LXX. 

This  psalm  is  adapted  to  a  state  of  affliction ;  it  is  copied  almost  word  for  jt'ord 
from  the  40th,  and,  some  think,  for  tliat  reason,  is  entitled,  a  psalm  to  bring 
to  renieniljranoe  ;  for  it  may  be  of  use  sometimes  to  pray  over  the  prayers  ice 
have  formerly  made  to  God,  upon  tike  occasions,  which  may  be  done  with  new 
affections.  David  here  jn-aysthat  God  ivould  settd,  I.  Help  to  himsilf,  v.  1,  5. 
II.  Shame  to  his  enemies,  ».  2,3.  III.  Joy  to  his  friends,  r.l.  These  five 
verses  were  the  five  last  verses  of  Ps. -10.  He  seems  to  have  intendid  this 
slwrt  prayer  to  be,  both  for  himself  and  us,  a  salve  for  every  sore,  and  thirefire 
to  be  always  in  mind;  in  singing,  u-e  may  apply  it  to  our  particular  troubles, 
ivhatever  they  are. 


To  the  chief  musician. 


1. 


A   psalm  of  David,  to  bring  to  remem- 
brance. 


fAKE  httste,  O  God,  to  deliver  nie;  make 
haste  to  help  me,  O  Lord.  2.  Let  them 
be  ashamed  and  confounded  that  seek  after  my 
soul:  let  them  be  turned  backward,  and  put  to 
confusion,  that  desire  my  hurt.  3.  Let  them  be 
turned  back  for  a  reward  of  their  shame  that 
say.  Aha,  aha.  4.  Let  all  those  that  .seek  thee 
rejoice  and  be  glad  in  thee:  and  let  such  as 
love  thy  .salvation  say  continually,  Let  God  be 
magnified.  5.  But  I  am  poor  and  needy :  make 
haste  unto  me,  O  God:  thou  art  my  help  and  my 
deliverer;  O  Lord,  make  no  tarrying. 

The  title  l^ls  us  that  this  psalm  was  designed  to  bring  to 
remembrance,  to  put  God  in  remembrance  of  his  mercy  and  pro- 
mises; for  so  we  are  said  to  do,  when  we  i)ray  to  him,  and  plead 
wilh  him ;  (Isa.  43.  26.)  Put  me  in  remembrance.     Not  that  the 


PSALMS,  LXX,  LXXI. 


PetitJon* 


Eternal  Mind  needs  a  reniembraucer,  ()ut  'tiis  honour  he  is 
pleased  lo  put  upon  the  prayer  of  faith.  I'  was  rather  to  j)ut 
liiiuself  Mild  others  in  rcmenibranee  of  former  afflictions,  that  we 
may  never  be  secure,  but  aUva\s  in  expectation  of  troubles,  and 
of  forii:or  devotions,  that,  when  the  clouds  return  after  the  rain, 
we  may  have  recourse  to  the  same  means  wliicli  we  have  fornierlv 
fouid  effectual  for  fetching  in  comfort  and  relief.  We  may  in 
prayer  use  the  words  we  have  often  used  before;  our  Saviour  iu 
iiis  agony  prayed  thrice,  saving'  the  same  words;  so  David  here 
uses  the  words  he  had  used  before,  yet  iTot  witliout  some  alter- 
ations, to  shew  that  he  <lid  not  design  to  tie  himself  or  others  to 
them  as  a  form.     God  looks  at  the  heart,  not  at  the  words. 

1.  David  here  prays  that  God  would  make  haste  to  relieve  and 
succour  him ;  (p.  1,  5.)  I  am  poor  end  needy,  in  want  and  distress, 
and  much  at  a  loss  within  myself.  Poverty  and  necessity  ore  very 
pood  pleas  in  prayer  to  a  God  of  infinite  mercy,  who  despises  not 
the  sii^hing  of  a  contrite  heart,  and  has  pronounced  a  blessing 
upon  the  poor  in  spirit;  who  fills  the  hungry  with  good  things. 
He  prays,  (l.)Thal  God  would  appear  for  him  to  deliver  him 
from  his  troubles  in  due  time.  (2.)  That  in  the  mean  time  he 
Would  come  in  to  him,  to  help  him  under  his  troubles,  that  he 
Tiiight  not  sink  and  faint.  (3.)  That  he  would  do  this  quickly; 
Make  haste,  (v.  I.)  and  again,  (u.  5.)  Make  haste,  make  no 
tarryint/.  Sometimes  God  seems  to  delay  helping  his  own  penple, 
that  he  may  excite  such  earnest  desires  as  these.  He  (lint  believes 
does  not  make  haste,  so  as  to  anticipate  or  out-run  the  di\ine 
counsels,  so  as  to  force  a  way  of  escape,  or  to  lake  anv  unlawful 
me'Jiods  of  relief;  but  he  may  make  haste  by  going  forth  to  meet 
God  in  humble  |)rayer,  that  he  would  hasten  the  desired  succour. 
"  Make  haste  vnto  me,  for  the  longing  desire  of  my  soul  is  toward 
thee;  I  shall  perish,  if  I  be  not  speedily  helped;  I  have  no  other 
to  expect  relief  from ;  thou  art  my  Help  and  my  Deliverer.  Thou 
liait  engaged  to  be  so  to  all  that  seek  thee;  I  depend  upon  thee 
to  be  sr>  to  me;  I  have  often  found  thee  so;  and  thou  art  suffi- 
cient, all-sufficient,  to  be  so;   therefore  make  haste  to  me." 

2.  He  prays  that  God  would  fill  the  faces  of  his  enemies  with 
shame,  v.  2,  3.  Observe,  (1.)  How  he  describes  them;  they 
sought  after  his  soul,  his  life,  to  destroy  that;  his  mind,  to  disturb 
that;  to  draw  him  from  God  to  sin,  and  to  despair;  they  desired 
his  hurt,  his  ruin;  when  anv  calamity  befell  him,  or  threatened 
him,  tJiey  said,  "  Aha,  aha,  so  wovld  tee  have  it,  we  shall  gain 
our  point  now,  and  see  him  ruined."  Thus  spiteful,  thus  insolent, 
were  they.  (2.)  What  his  prayer  is  against  them;  "  Let  them  be 
ashamed:  let  them  he  brought  to  repentance,  so  filled  with  shame, 
as  that  they  may  seek  thy  name;  (83.16.)  let  them  see  their 
faidt  and  folly,  in  fighting  against  those  whom  thou  dost  protect, 
and  be  ashamed  of  their  envy,  Isa.26. 11.  However,  let  their 
designs  against  me  be  frustrated,  and  their  measures  broken  ;  let 
lliem  be  turned  back  from  their  malicious  pursuits,  and  then  they 
will  be  ashamed  and  confounded,  and,  like  the  enemies  of  the 
Jews,  much  cast  down  in  their  orcn  eyes,"  Neh.  6.16. 

3.  He  prays  that  God  would  fill  the  hearts  of  his  friends  with 
.jov;  ('i-.4.)  that  all  those  who  seek  God,  and  love  his  salvation, 
who  desire  it,  delight  in  it,  and  depend  upon  it,  may  have  con- 
tinual matter  for  jov  and  praise,  and  hearts  for  both;  and  then  he 
<loub!s  not  but  he  mav  put  in  for  a  share  of  the  blessing  he  pravs 
for;  and  so  mav  we,  if  we  answer  the  character.  (1.)  Let  us 
make  the  service  of  God  our  great  business,  and  the  favour  of 
God  our  great  delight  and  pleasure,  for  that  is  seeking  him,  and 
loving  his  salvation.  Let  the  pursuit  of  a  happiness  in  God  be 
our  great  care,  and  the  enjoyment  of  it  our  great  satisfaction.  A 
lieart  to  love  the  salvation  of  the  Lord,  and  to  prefer  it  before 
any  secular  advantages  whatsoever,  so  as  cheerfully  to  quit  all, 
rather  than  hazard  our  salvation,  is  a  good  evidence  of  our 
interest  in  it,  and  title  to  it.  (2.)  Let  us  then  be  assured,  that,  if 
h  be  not  our  own  fault,  the  joy  of  the  Lord  shall  fill  our  minds, 
and  the  high  praises  of  the  Lord  shall  fill  our  mouths.  Those 
that  seek  God,  if  they  seek  him  early,  and  seek  him  diligently, 
shall  rejoice  and  be  glad  in  him,  for  their  seeking  him  is  as 
an  evidence  of  his  good  will  to  them,  and  an  earnest  of  their 
finding  hitJi,   10-5.3.     There  is  joy  even  in  seeking  God,  for  ills 

VOL.  n  95 


one  of  the  fundamental  principles  of  religion,  That  God  is  the 
Rewarder  of  all  those  that  diligently  seek  him.  Those  that  iov« 
God's  salvation  shall  say  with  pleasure,  with  constant  pleasure, 
(for  praising  God,  if  we  make  it  our  continual  work,  will  be  ouf 
continual  feast,)  Let  God  be  magnified,  as  he  will  be,  to  etcrnitv. 
in  the  salvation  of  his  peo|)le.  All  who  wish  well  to  the  comfort 
of  the  saints,  and  to  the  glory  of  (jod,  cannot  but  say  a  hearty 
amen  to  this  prayer,  that  those  who  love  God's  salvation  may  say 
continually.  Let  God  be  magnified. 


PSALM  LXXL 


Dnrid  penned  this  psalm  in  his  old  n^f,  n$  appears  by  several  passages  in  it ;  u-hick 
7mikes  many  thiiili  that  it  was  penned  at  the  time  of  Absalom's  relietlinn  ;  /or 
that  ica.5  the  great  trouble  of  his  latter  days.  It  might  be  oceasii,ned  by  Sh'eba'g 
insiirrectictii,  or  some  trouble  that  happened  to  him  in  that  part  of  his  Ida.  nf 
which,  it  u-asforeloUI,tliat  (he  sword  should  nut  depart  from  his  house.  Hut  he 
is  not  orer-particular  in  representing  his  case,  Oi cause  he  intnuted  it  for  the 
general  '(se  of  God's  people  in  their  ajflietions,  espceially  those  they  mi,t  'teilh  in 
their  declining  years  ;  for  this  psalm,  above  any  other,  is  filtedforlhe  us,  of  I  lie 
old  diseii>les  (f  Jesus  Christ.  I.  He  begins  the  psalm  vith  belieriny  pniifers  ; 
u-ilh  prayers  that  God  tenuUl  deliverand  save  liiiii,  (r.  2,  4.)  and  not  <;;>l  liim 
off,  (f.'J.)  or  be  far  fr(ini  liitn,  (v.  l:>.)  and  that  his  enemies  inii/if  be  put  to 
shame,  r.  lit.  lie  pleads  his  ennfidenee  in  Cod  ;  (r.  1.  S,  .'i,  7.)  the  e.rp,rieuee 
he  had  had  of  help  from  Gad  ;  (r.  <>.)  and  the  malice  of  his  enemies  against  him. 
f.  10,  II.  //.  He  concludes  the  psalm  with  beliering  praises,  V.  14, 6fe.  Sever 
was  his  hope  more  established,  v.  16,  lb,  20,  21.  AViYr  irtrf  liis  joys  and 
thanksgivings  more  enlarged,  v.  1.5, 19,  22.  .24.  He  is  in  ok  extafy  ojjuyjui 
praise ;  in  the  siiiging  of  it,  we  too  should  have  our  faith  in  God  encouingeii, 
and  our  hearts  raised  in  blessing  his  holy  name. 

1.  TN  thee,  O  Lord,  do  I  put  my  trust:  let  ni  ■ 
.i_  never  be  put  to  confusion.  2.  Dtliv«-r 
me  in  thy  righteousness,  and  cause  me  lo  escape : 
incline  thine  ear  unto  me,  and  save  me.  3.  Be 
thou  my  strong  habitation,  whefeunto  I  may  con- 
tinually resort  :  thou  liast  given  commandment 
to  save  me  ;  for  thou  art  my  rock  and  my  fortress. 
4.  Deliver  me,  O  my  God,  out  of  the  hand  of  the 
wicked,  out  of  the  hand  of  the  unrighteous  and 
cruel  man.  5.  For  tliou  art  my  hope,  O  Loud 
God  :  tlioii  art  my  trust  from  my  youth.  G.  By 
thee  have  I  been  holden  up  from  the  womb  :  thou 
art  he  that  took  me  out  of  my  mother's  bowels  : 
my  praise  s/iall  be  continually  of  thee.  7.  I  am  as 
a  wonder  unto  many ;  but  thou  art  my  strong 
refuge.  8.  Let  my  mouth  be  filled  iiith  thy  praise 
and  with  thy  honour  all  the  day.  9.  Cast  me  not 
off  in  the  time  of  old  age  ;  forsake  me  not  when 
my  strength  failelh.  10.  For  mine  enemies  speak 
against  me  ;  and  they  Ihatlay  wait  for  my  soul  take 
counsel  together,  11.  Saying,  God  hath  forsaken 
him  :  persecute  and  take  him;  for  there  is  none  to 
deliver  /tint.  12.  O  God,  be  not  far  from  me;  O 
my  God,  make  haste  for  my  help.  13.  Let  them 
be  confounded  and  consumed  that  are  adversaries 
to  my  soul ;  let  them  be  covered  with  reproach  and 
dishonour  that  seek  my  hurt. 

Two  things,  in  general,  David  here  prays  for;  That  he  might 
not  be  confounded,  and,  That  his  enemies  and  persecutors  might 
be  confounded. 

1.  He  prays  that  he  might  never  be  made  ashamed  of  his 
dependence  upon  God,  nor  disappointed  in  his  believing  ex- 
pectations from  him.     With  this  petition  every  true  believer  may 


PSALMS,  LXXI. 


Confidence  in  God, 


rt)me  r)ciFcIK  ro  ffie  (Iironc  of  ^nue;  for  GoJ  will  never  dash  the 
Rope  tliat  is  of  his  own  raising.     Now  observe  here, 

1.  How  David  professes  hiis  confideDce  in  God,  and  with  what 
Fi.easiire  and  gratcfdl  varipty  of  expression  he  repeats  his  profes- 
sion of  that  confidence,  still  presenting  the  profession  of  it  to  God, 
and  pleading  it  with  hiiii.  We  praise  God,  and  so  please  him,  by 
telling  him,  (if  it  be  indeed  true,)  what  an  entire  confidence  we 
Ijave  in  him ;  (v.  1.)  "  In  t/iee,  O  Lord,  and  in  thee  only,  do  I  put 
yny  trust.  Whatever  others  do,  I  ehoose  the  God  of  Jacob  for 
my  Help,  They  that  are  entirely  satisfied  with  God's  all-suffi- 
ciency, and  the  truth  of  his  promise,  and,  in  dej)endence  upon 
that,  as  sufficient  to  make  theni  amends,  are  freely  willing  to  do 
and  suffer,  to  lose  and  venture,  for  him,  may  truly  say,  In  thee, 
0  Lord,  do  I  put  t)iy  trust.  Those  that  wijl  deal  villi  (iod,  must 
deal  upon  tnist ;  if  we  are  shy  of  dealing  with  him,  it  is  a  sign  we 
do  not  trust  him.  Thou  art  my  Rock  and  my  Fortress,  (t\3.) 
and  again,  *'  Thou  art  my  Refuge,  my  strong  Refuge;  (v. 7.)  I 
fly  to  thee,  and  am  sure  to  be  safe  in  thee,  and  under  thy  pro- 
tection. If  thou  secure  me,  none  can  hurt  me.  Thou  art  my 
Hope  and  my  Trust;  (v.  5.)  thou  hast  proposed  thyself  to  me  in 
thy  word  as  the  proper  Object  of  my  hope  and  trust ;  I  have 
heped  in  thee,  and  never  fonnd  il  vain  to  do  so." 

2.  How  his  confidence  in  God  is  supported  and  encouraged  by 
his  experiences ;  {v.  5,C)  "Thou  hast  been  my  Trust  from  my  yotith ; 
ever  since  I  was  capable  of  discerning  between  my  right  hand  and 
my  left,  I  stayed  myself  npon  thee,  and  saw  a  great  deal  of  reason 
to  do  so ;  for  by  tliee  hare  I  been  holden  up  from  the  womb."  Ever 
iiiice  he  had  the  nse  of  his  reason,  he  had  been  a  dependent  upon 
God's  goodness,  because  ever  since  he  had  a  being,  he  had  been  a 
monument  of  it.  Note,  The  consideration  of  the  gracious  care 
which  the  Divine  Providence  took  of  us  in  our  birth  and  infancv, 
should  engage  us  to  an  early  piety,  and  constant  devotedness  to  his 
honour.  He  that  was  our  Help  from  our  birth,  ought  to  be  our 
Hope  from  onr  youth.  If  we  received  so  much  mercy  from  God 
before  we  were  capable  of  doing  him  any  service,  we  should  lose  no 
lime  when  we  are  capable.  This  comes  in  here  as  a  support  to 
the  psalmist  in  his  present  distress;  not  only  that  God  had  given 
him  his  life  and  being,  bringing  him  out  of  his  mothers  bowels 
into  the  world,  and  providing  that  he  should  not  die  from  the 
womb,  nor  give  np  the  ghost  when  he  came  out  of  the  bellv ;  but 
that  he  had  betimes  made  him  one  of  his  family;  "  Thon  art  he 
that  took  me  out  of  my  mother's  bowels  into  the  arms  of  thy  grace, 
under  the  shadow  of  thy  wings,  into  the  bond  of  thy  covenant; 
fhou  tookesl  me  into  thy  church,  as  a  son  of  thine  handmaid,  and 
horn  in  thine  house,  116.16.  And  therefore,"  (1.)  "I  have 
reason  to  hope  that  thou  wilt  protect  me ;  lliou  that  hast  held  me 
up  hitherto,  wilt  not  let  me  fall  now ;  thou  that  madest  me,  wilt 
not  forsake  the  work  of  thine  own  hands;  thou  that  helpedst  me, 
when  I  could  not  help  myself,  wilt  not  abandon  me  now  that  I  am 
as  helpless  as  I  was  then."  (2.)  "Therefore  I  have  reason  to 
resolve  that  I  will  devote  myself  unto  thee;  3Iy  praise  shall  thei-e- 
fore  be  continually  of  thee;  I  will  make  it  my  business  everv  day 
to  praise  thee,  and  will  take  all  occasions  to  do  it." 

3.  What  his  requests  to  God  arc,  in  this  confidence. 

d.)  That  he  might  necer  be  put  to  confusion,  (i'.  1.)  that  he 
might  not  be  disappointed  of  the  mercy  he  expected,  and  so  made 
ashamed  of  his  expectation.  Thus  we  may  all  pray  in  faith,  that 
our  confidence  in  God  may  not  be  our  confusion.  Hope  of  the 
glory  of  God  is  hope  that  makes  not  ashamed. 

(2.)  That  he  might  be  delivered  out  of  the  hand  of  his  enemies; 
(v.  2.)  "  Deliver  me  in  thy  righteousness ;  as  thou  art  the  righteous 
.Fudge  of  the  world,  pleading  the  cause  of  the  injured,  and 
punishing  the  injurious,  cause  me  some  way  or  other  to  escape." 
(God  will,  with  the  temptation,  make  a  way  to  escape,  1  Cor. 
10.  13.)  "  Incline  thine  ear  vnto  my  prayers,  and,  in  answer  to 
them,  save  me  out  of  my  troubles,  i-.4.  Deliver  me,  O  my  God, 
out  of  the  hands  of  tho<e  that  are  readv  to  pull  me  in  pieces." 
Three  things  he  pleads  for  deliverance;  [  l.]The  encouragement 
God  had  given  him  to  exp>-ct  it  ;  Thon  linst  given  commandment 
to  save  me;  (t'.3.)  thou  hast  promi^rd  to  do  it;  and  snrh  efficacy 
to  there  in  God's  promises,  that  tl--^   --  ■^.'tin  ^pokru  of    as  com- 


mands; like  that,  Let  there  be  light,  and  there  teas  tight.  He 
speaks,  and  it  is  done.  [2.]  Tlie  character  of  his  enemies;  they 
are  wicked,  unrighteous,  cruel,  men,  and  it  will  be  for  the  honour 
of  God  to  ajjpear  against  them,  (ii.4.)  for  he  is  a  holy,  just,  and 
good,  God.  [3.]  The  many  eyes  that  were  upon  him;  (v.T.) 
"  I  am  as  a  ivunder  vnto  many;  every  one  waits  to  see  what  will 
be  the  issue  of  such  extraordinary  troubles  as  I  am  fallen  into, 
and  such  extraorilinary  confidence  as  I  profess  to  have  In  God." 
Or,  "  I  am  looked  upon  as  a  monster,  am  one  whom  every  body 
shuns,  and  therefore  am  undone  if  the  Lord  be  not  my  Refuge. 
Men  abandon  me,  but  God  will  not." 

(3.) That  he  might  always  find  rest  and  safely  in  God;  (i;.3.) 
Be  thou  my  strong  Habitation  ;  be  fhou  to  me  a  Rock  of  repose, 
wliereto  I  may  continually  resort.  They  that  are  at  home  in  God, 
that  live  a  life  of  communion  with  him,  and  confidence  in  him, 
that  continually  resort  unto  him  by  faith  and  prayer,  having  their 
eyes  ever  toward  him,  may  promise  themselves  a  strong  Habitation 
in  Uini,  such  as  never  will  fail  of  itself,  nor  can  ever  he  broken 
through  by  any  invading  power;  and  they  shall  be  welcome  to 
resort  to  him  continually  upon  all  occasions,  aud  not  be  upbraided 
as  coming  too  often. 

(4.)  That  he  might  have  continual  matter  for  thanksgiving  to 
God,  and  might  be  continually  em))loyed  in  that  pleasant  work  ; 
(».  8.)  "  Let  my  mouth  be  filled  with  thy  praise,  as  now  it  is  with 
my  complaints,  and  then  1  shall  not  be  ashamed  of  my  hope,  but 
my  enemies  will  be  ashamed  of  their  insolence."  They  that  love 
God,  love  to  be  praising  him,  aiul  desire  to  be  dohig  it  all  the 
day;  not  only  in  their  morning  and  eveuhig  devotions,  not  only 
seven  times  a  day,  (119.104.)  but  all  the  day,  to  intermix  with 
all  they  say  something  or  other  that  may  redound  to  the  honour 
and  praise  of  God.  They  resolve  to  do  it  while  they  live,  they 
hope  to  be  doing  it  eternally  in  a  better  world. 

(5.)  That  he  might  not  be  neglected  now  in  his  declining  years; 
(v.  9.)  Cast  me  not  off  now  in  ihe  time  nf  my  old  age,  forsake  me 
not  ivhen  my  strength  fails.  Observe  here,  [1.]  The  natural 
sense  he  had  of  the  infirmities  of  age;  3Iy  strength  fails;  where 
there  was  strength  of  body,  and  vigour  of  mind,  strong  sight,  a 
strong  voice,  strong  limbs,  alas!  in  old  age  they  fail;  the  life  is 
continued,  but  the  strength  is  gone,  or  that  which  is,  is  labour  and 
sorrow,  90. 10.  [2.]  The  gracious  desire  he  had  of  the  continuance 
of  God's  presence  with  him  under  these  infirmities;  Lord,  cast  me 
not  off,  do  not  then  forsake  mc.  This  intimates  that  he  should 
look  upon  himself  as  undone,  if  God  should  abandon  him;  to  be 
cast  off  and  forsaken  of  God  is  a  thing  to  be  tireaded  at  any  time, 
especially  in  the  time  of  old  age,  and  when  oar  strength  fails  us; 
for  it  is  God  that  is  the  Strength  of  our  heart.  But  it  intimates 
that  he  had  reason  to  hope  God  wduld  not  desert  him ;  the  faithful 
servants  of  God  may  be  comfortably  assured  that  he  will  not  cast 
them  off  in  old  a-ge,  nor  forsake  them  when  their  strength  fails 
them.  He  is  a  Master  that  is  not  wont  to  cast  off  old  servants. 
In  this  confidence,  David  here  prays  again,  (o.l2.)  "  O  God, 
be  not  far  from  me,  let  me  not  be  under  the  apprehension  of 
thy  withdrawings,  for  then  I  am  miserable;  0  my  God,  a  God 
in  covenant  with  me,  make  haste  for  my  help,  lest  1  perish  before 
help  come." 

II.  He  prays  that  his  enemies  might  be  made  ashamed  of  their 
designs  against  him.  Observe,  l.What  it  was  which  they  unjustly 
said  against  him,  d.10,11.  Their  jilot  was  deep  and  desperate, 
it  was  against  his  life;  They  lay  wait  for  my  soul,  (c.  10.)  and 
are  adversaries  to  that,  i).  13.  Their  powers  and  policies  were 
combined,  they  take  counsel  together,  and  very  insolent  they  were 
in  their  conduct;  they  say.  Gad  has  forsaken  him,  persecute  and 
take  him.  Here  their  premises  are  utterly  false,  that  because  a 
good  man  was  in  great  trouble,  and  had  continued  long  in  it,  and 
was  not  so  soon  delivered  as  perhaps  he  expected,  therefore  God 
had  forsaken  him,  and  would  have  no  more  to  do  with  him.  All 
are  not  forsaken  of  God,  who  think  so  themselves,  or  whom  others 
think  to  he  so.  And  as  their  premises  were  false,  so  their  infer- 
ence was  barbarous.  If  God  has  forsaken  him,  then  persecute 
and  take  him,  and  doubt  not  but  to  make  a  prey  of  him.  This  is 
I  talking  fo  the  grirf   nf    e/ic  w/iom   God    hath  smitten,  69.20 


PSALMS,  LXXI. 


Confidence  in  Cod. 


R'll  tliiis  llicy  eiirlea\(nir  to  <]iscoui-Bge  David,  as  Sennacherib 
nnlinnduicd  to  iiitimi<late  Ilezekiah,  by  sug^fsting;  that  God  was 
his  Kuc'iipv,  an<l  fought  au;aiiist  hirii;  Am  1  now  come  vp  uit/iout 
the.  Lnrd  against  this  city,  to  dcatioy  it?  Isa.  liC.  10.  It  is  true, 
i'r  (iori  iias  forsaken  a  man,  there  is  none  to  deliver  him;  but 
t/irrc/oif  to  iiisidl  over  him,  ill  t)ei<>mes  those  \\ho  are  conscious 
to  themselves  that  tliev  deserve  to  be  for  e\er  forsaken  of  God. 
Rut  rejoice  not  ar/ainst  me,  0  mine  cneiinj,  tkouf;/t  I  fall,  I  shall 
rise.  He  that  seems  to  forsake  for  a  small  moment,  will  gather 
with  everlastinc;  kindness.  2.  What  it  was  which  he  justly  prayed 
for,  from  a  spirit  of  |)rophecy,  not  a  spirit  of  passicm ;  (c.  13.)  Let 
litem  be  confounded  and  consumed  that  arc  adversaries  to  my 
tovl.  If  they  will  not  be  confounded  by  repentance,  and  so  saved, 
let  them  be  confounded  with  everlasting  dishonour,  and  so  ruined. 
God  will  turn  into  shame  the  glory  of  those  v\ho  turn  into  shame 
tlie  glory  of  God  and  his  people. 

14.  But  I  will  hope  continually,  and  will  yet 
praise  thee  more  and  more.  15.  My  mouth  shall 
shew  forth  thy  lisihteousness  and  thy  salvation 
all  the  day;  for  I  know  not  the  numbers  thereof. 
\(5.  I  will  go  in  the  strength  of  the  Lord  God:  I 
will  make  mention  of  thy  righteousness,  even  of 
thine  only.  17.  O  God,  thou  hast  taught  me  from 
my  youth:  and  hitherto  have  I  declared  thy 
wondrous  works.  18.  Now  also  when  I  am  old 
and  gray-headed,  O  God,  forsake  me  not;  until  1 
have  shewed  thy  strength  unto  ///<*  generation,  and 
thy  power  to  eveiy  one  that  is  to  come.  19.  Thy 
righteousness  also,  O  God,  is  very  high,  who  hast 
done  great  things:  O  God,  who  ^5like  unto  thee! 
20.  Thou,  Mhich  hast  shewed  me  great  and  sore 
troubles,  shalt  quicken  me  again,  and  shalt  bring 
me  up  again  from  the  depths  of  the  earth.  21.  Thou 
shalt  increase  my  greatness,  and  comfort  me  on 
every  side.  22.  I  will  also  praise  thee  with  the 
psaltery,  eren  thy  truth,  O  my  God:  unto  thee  will 
I  sing  M  ith  the  harp,  O  thou  Holy  One  of  Israel. 

23.  My  lips  shall  greatly  rejoice  when  1  sing  unto 
Ihce;   and    my  soul,  which  thou  hast  redeemed. 

24.  My  tongue  also  shall  talk  of  thy  righteousness 
all  the  day  long;  for  they  are  confounded,  for  they 
are  brought  unto  shame,  that  seek  my  hurt. 

David  is  here  in  a  holy  transport  of  joy  and  praise,  arising  from 
his  failh  and  hope  in  God;  we  have  both  together,  (f.l4.)  where 
there  is  a  sudden  and  remarkable  change  of  his  voice,  his  fears 
are  all  silenced,  his  hopes  raised,  and  his  prayers  turned  into 
thanksgivings,  "  Let  mine  enemies  say  what  thoy  will,  to  drive  me 
to  despair,  I  vill  hope  continvalhj,  hope  in  all  conditions,  in  the 
most  cloudy  and  dark  day;  I  will  live  upon  hope,  and  will  hope  to 
the  end."  Since  we  hope  in  one  that  will  never  fail  us,  let  not  our 
hojie  in  him  fail  ns;  and  then  we  .shall  praise  him  yet  more  and 
more.  "  The  more  they  reproach  me,  the  more  closely  will  I 
cleave  to  thee ;  I  will  praise  thee  more  and  better  than  ever  I  have 
done  yet."  The  longer  we  live,  the  more  expert  we  should  grow 
in  praising  God,  and  the  more  we  should  abound  in  it.  I  will  add 
over  and  above  all  thy  praise,  all  the  praise  I  have  hitherto  offered, 
for  it  is  all  too  little.  When  we  have  said  all  we  can,  to  the  glory 
of  God's  grace,  there  is  still  more  to  be  said;  it  is  a  subject  that 
can  never  he  exhausted,  and  therefore  we  should  never  grow  weary 
of  it.     Now  observe,  in  these  verses, 

I.  How  his  heart  is  established  in  faith  and  hope;  and  it  is  a 
good  thing  that  the  heart  be  so  established.     Observe, 

1.  What  he  hnpes  in,  d.16.  (1.)  In  the  power  of  God:  "/wiff 


ffo  in  the  strength  of  the.  Lord  Cod,  not  sit  down  in  despair,  bnl 
stir  up  myself  to,  and  exert  myself  in,  my  work  and  wuifar?  ;  will 
go  forth  and  go  on,  not  in  any  strcnglii  ol  my  own,  but  in  (iod's 
strength;  disclaiming  my  own  sufficiency,  and  depending  on  him 
only  ns  all-sufficient;  in  the  slrenglli  ol  his  providence,  and  in  tlie 
slrenglh  of  his  grace."  We  must  alwa\s  go  about  God's  work, 
in  his  strength,  having  our  eyes  ui)unto  him  to  work  in  us  both  to 
will  and  to  do.  (  2.)  In  the  promise  of  God;  "  /  will  make  mention 
of  thy  rif/hteoiisness,  thy  failhfuhicss  to  every  word  which  thou 
hast  spoken,  the  equity  of  thy  disposals,  and  thy  kindness  to  thy 
people  that  trust  in  tliee.  This  I  will  make  mention  of  as  my 
plea  in  prayer  for  thy  mercy."  We  may  very  fitly  apply  it  to  the 
righteousness  of  Christ,  which  is  called  the  riyhteousness  of  Clod 
hy  faith,  and  which  is  witnessed  by  the  laic  and  the  prophets;  we 
must  depend  upon  God's  strength  for  assistance,  and  upon  Christ's 
righteousness  for  acceptance.  In  the  Lord  have  I  righteousnesi 
and  strength,  Isa.4.5.24. 

2.  What  he  hopes  for. 

(1.)  He  hopes  that  God  will  not  leave  him  in  his  old  age,  but 
will  be  the  same  to  him  to  the  end,  lliat  he  had  been  all  along, 
w.  17, 18.  Observe  here,  [1.]  What  God  had  done  for  him  when 
he  was  young;  Thou  hast  taught  me  from  vty  youth.  The  good 
education  and  good  insti-uctions  which  his  parents  gave  him  when 
he  was  young,  he  owns  himself  obliged  to  give  God  thanks  for 
as  a  great  favour.  It  is  a  blessed  thing  to  be  taught  of  God  from 
our  youth,  from  our  childhood  to  know  the  holy  scriptures,  and  it 
is  what  we  have  reason  to  bless  God  for.  [2.]  What  he  had  done 
for  God  when  he  was  middle-aged ;  He  had  declared  all  God's 
wondrous  works.  Those  that  have  got  good  when  they  are  young, 
must  be  doing  good  when  they  are  grown  up,  and  must  continue 
to  communicate  «  hat  they  have  received.  We  must  own  that  all 
the  works  of  God's  goodness  to  us  are  wondrous  works,  admiring 
he  should  do  so  much  for  us  who  are  so  undeserving,  and  we  must 
make  it  our  business  to  declare  them,  to  the  glory  of  God,  and 
the  good'  of  others.  [  3.]  What  he  desired  of  God  now  that  he  was 
old ;  Now  that  I  am  old  and  gray-headed,  dying  to  this  world,  and 
hastening  to  another,  O  God,  forsake  me  not.  This  is  what  he 
earnestly  desires  and  confidently  hopes  for.  Those  that  have  been 
taught  of  God  from  their  youth,  and  have  made  it  the  business  of 
their  lives  to  honour  him,  may  be  sure  that  he  will  not  leave  them 
when  they  are  old  and  gray-headed,  will  not  leave  them  helpless 
and  comfortless,  but  will  make  the  evil  days  of  old  age  their  best 
days,  and  such  as  they  shall  have  occasion  to  say  they  have 
pleasure  in.  [4.]  What  he  designed  to  do  for  God  in  his  old  age; 
"I  will  not  only  shew  thy  strength,  by  my  own  experience  of  it, 
to  this  generation,  but  I  will  leave  mv  observations  upon  record  for 
the  benefit  of  posteritv,  and  so  shew  it  to  every  one  that  is  to 
come."  As  long  as  we  live,  we  should  be  endeavouring  to  glorify 
God  and  edify  one  another ;  and  those  that  have  had  the  largest 
and  longest  experience  of  the  goodness  of  God  to  them,  should 
improve  their  experiences  for  the  good  of  their  friends.  It  is  a 
detit  which  the  old  disciples  of  Christ  owe  to  the  succeeding 
generations,  to  leave  behind  them  a  solemn  testimony  to  the 
power,  pleasure,  and  advantage,  of  religion,  and  the  truth  of  God'« 
promises. 

(2.)  He  hopes  that  God  would  revive  him,  and  raise  him  up  out 
of  his  present  low  and  disconsolate  condition;  (d.20.)  Thou  who 
hast  made  me  to  see  and  feel  great  and  sore  troubles,  above  most 
men,  shalt  quicken  me  again.  Note,  [1.]  The  best  of  God's  saints 
and  servants  are  sometimes  exercised  with  great  and  sore  troubles 
in  this  world.  [  2.]  God's  hand  is  to  be  eyed  in  all  the  troubles  of 
the  saints,  and  that  will  help  to  extenuate  them,  and  make  them 
seem  light.  He  does  not  say,  "  Thou  hast  burthcned  me  with 
those  troubles,"  but  "shewed  them  me;"  as  the  lender  father 
shews  the  child  the  rod  to  keep  him  in  awe.  [3.]  Though  God's 
people  be  brought  ever  so  low,  he  can  revive  them,  and  raise  them 
up.  Are  they  dead?  He  can  quiL-Ueu  them  again.  See2Cor.l.9. 
Are  they  buried,  as  dead  men  out  of  mind?  He  can  bring 
them  vp  again  from  the  depths  of  the  earth,  can  cheer  the  most 
drooping  spirit,  and  raise  the  most  sinking  interest.  [4.]  If  we 
have  a  due  regard  to  the  hand  of  God  in  our  troubles,  we  may 


PSALMS,  LXXI,  LXXII. 


Confidence  in  God 


promise  onrselves,  in  due  (iiiie,  a  «leliverance  out  of  them.  Our 
[(resent  troubles,  though  great  and  sore,  sliall  be  no  hindeiance  to 
our  joyful  resurrection  from  the  depths  of  the  e;irtli ;  witness  our 
great  Master,  to  whom  this  may  have  some  reference;  his  Father 
shewed  him  great  and  sore  troubles,  but  quickened  him  and 
brought  him  up  from  the  grave. 

(S.)  He  hopes  that  God  would  not  only  deliver  him  onl  of  his 
troubles,  but  would  advance  his  honour  and  joy  more  than  ever; 
(11.21.)  "Thou  shall  not  only  re-tore  me  to  my  greatness  again, 
but  shah  increase  it,  and  give  me  a  better  interest,  after  this  shock, 
than  before ;  thou  shall  not  only  comfort  mc,  but  comfort  me  on 
every  side,  so  that  I  shall  see  nothing  Idack  or  threatening  on  any 
side."  Note,  Sometimes  Ood  makes  his  people's  troubles  con- 
Fribute  to  the  increase  of  their  greatness,  and  their  sun  shines 
Ihe  brighter  for  having  been  under  a  clond.  If  he  makes  ihem 
contribute  to  the  increase  of  their  goodness,  that  will  prove  in  the 
end  the  increase  of  their  greatness,  their  glory;  and  if  he  conifi(rt 
(hem  on  every  side,  according  to  the  time  and  degree  wherein  he 
has  afflicted  them  on  every  side,  they  will  have  no  reason  to 
"omplain.  AVhen  our  Lord  Jesus  was  quickened  again,  and 
'jrought  back  from  the  depths  of  the  earth,  his  greatness  was 
increased,  and  he  entered  on  the  joy  set  before  him. 

(4.)  He  hopes  that  all  his  enemies  would  be  put  to  confusion, 
V.  24.  He  speaks  of  it  with  the  greatest  assurance  as  a  thing 
done,  and  triumphs  in  it  accordingly;  Thexj  are  confounded,  they 
are  brought  to  shame,  that  seek  my  hurt.  His  honour  would  be 
Iheir  disgrace,  and  his  comfort  their  vexation. 

II.  Let  us  now  see  how  his  heart  is  enlarged  in  joy  and  praises; 
how  he  rejoices  in  hope,  and  sings  in  hope,  for  we  are  saved 
by  hope. 

1.  He  will  speak  of  God's  righteousness  and  his  salvation,  as 
freat  things,  things  which  be  was  well  acquainied  with,  and  much 
affected  with,  whicli  he  desired  God  might  have  the  glory  of,  and 
others  might  have  the  comfortable  knowledge  of;  (f.  1.5.)  My 
mouth  shall  shew  forth  thy  riyhteousness,  and  thy  salcation  ;  and 
Bgain,  (r.  24.)  My  tontjue  shall  talk  of  thy  righteousness,  and  this, 
all  the  day.  God's  righteousness,  which  David  seems  here  to  be 
in  a  particular  manner  affected  with,  includes  a  great  deal:  the 
rectitude  of  his  nature;  the  equity  of  his  providential  disposals; 
the  righteous  hws  he  has  given  us  to  be  ruled  by;  the  righteous 
promises  he  has  given  us  to  depend  upon  ;  and  the  everlasting 
righteousness  which  his  Son  has  brought  in  for  our  justification. 
God's  righteousness  ami  his  salvation  are  here  joined  together;  let 
no  man  think  to  put  Iheni  asunder,  nor  expect  salvation  without 
righteousness,  .50.23.  If  these  two  are  made  the  objects  of  our 
desire,  let  them  be  ipade  the  subjects  of  our  discourse  all  the  day, 
for  thev  are  subjects  that  can  never  be  drawn  dry. 

2.  He  will  speak  of  them  with  wonder  and  admiration  ;  as  one 
astonishwl  iit  Ihe  dimensions  of  divine  love  and  grace,  the  height  \ 
and  depth,  the  length  and  breadth,  of  it ;  "  /know  not  the  num- 
bers theretf;  (v.  15.)  Though  I  cannot  give  a  particular  account 
of  thy  favours  to  me,  they  are  so  many,  so  great;  (if  I  would  count 
them,  they  are  more  in  number  than  the  sand,  40. 5.)  yet,  know  ing 
them  to  be  numberless,  I  will  be  still  speaking  of  thero,  for  in 
Ihem  I  shall  find  new  matter,"  r.  II).  The  righteousness  that  is 
in  God  is  verv  high  ;  that  which  is  done  by  him  for  his  people  is 
very  great :  put  both  together,  and  we  shall  say,  0  God,  who  is 
like  unto  thee?  This  is  praising  God,  acknow  ledging  his  perfections 
and  performances  to  be,  (1.)  .Above  our  conception;  they  are 
very  high  ami  great ;  so  high,  that  we  cannot  apprehend  them  ;  so 
great  that  we  cannot  conqirehend  them.  (2.)  Without  any  parallel; 
no  being  like  him,  no  works  like  his;  O  God,  who  is  like  unto 
thee?  None  in  heaven,  none  on  earth,  no  angel,  no  king.  God  is 
a  non-such  ;  we  do  not  rightly  praise  him,  if  we  do  not  own  him 
to  be  so. 

3.  He  will  speak  of  Ihem  with  all  the  expressions  of  joy  and 
exultation,  11.22,23.  Observe,  (1.)  }low  he  would  eve  God  in 
praising  him.  [1.]  As  a  faithful  God;  I  will  praise  thee,  even 
thy  truth.  God  is  made  known  by  his  word;  if  we  praise  that, 
and  the  truth  of  that,  we  praise  him.  By  faith  we  set  to  our  seal 
that  God  is  true;  and  so  we  praise  his  truth.     [2.")  As  a  God  in 


covenant  with  him;  "O-my  God,  whom  I  have  consented  to,  ani 
avouched  for  mine."  As  in  our  prayers,  so  in  our  praises,  we  must 
look  uj)  to  God  as  our  God,  and  give  him  the  glory  of  our  interest 
in  him  and  relation  to  him.  [3.]  As  the  Holy  One  of  Israel; 
Israel's  (iod  in  a  |)ocnliar  manner,  glorious  in  his  holiness  among 
that  people,  and  faithful  to  his  covenant  with  them.  It  is  God  3 
honour,  that  he  is  a  Holy  One;  it  is  his  ])eople's  honour,  that  he 
is  the  Holy  One  of  Israel.  (2.)  Observe  how  he  will  express  his 
joy  and  exultation  ;  [  1.]  With  his  hand,  in  sacred  music,  with  the 
))saltery,  with  the  harp  ;  at  these  David  excelled,  and  the  best  of 
his  skill  shall  be  employed  in  setting  forth  God's  praises  to  .ei>ch 
advantage  as  might  affect  others.  [2.]  With  his  lips,  in  sacred 
sDr.gs;  "  Unto  thee  will  I  sing,  to  thine  honour,  and  with  a  desire 
to  be  acce|)ti  d  of  thee.  My  lips  shall  greatly  rejoice  when  J  slug 
unto  thee,  knowing  they  cannot  be  better  employed."  [3.}  Iij 
both,  with  his  heart;  "My  soul  shall  rejoice,  which  thou  hast 
redeemed."  Note,  First,  Holy  joy  is  the  very  heart  and  life  of 
thankful  praise.  Secondly,  We  do  not  make  melody  to  Ihe  Lord, 
in  singing  his  praises,  if  we  not  do  it  with  our  hearts.  My  lijjs 
shall  rejoice,  but  that  is  nothing;  lip-labour,  though  ever  so  well 
laboured,  if  that  be  all,  is  but  lost  labour  in  serving  God ;  the  soul 
must  be  at  work,  and  with  all  that  is  within  us  we  must  bless  his 
holy  name,  else  all  about  us  is  worth  little.  Thirdly,  Redeemed 
souls  ought  to  be  joyful,  thankful  souls.  The  work  of  redemption 
ought,  above  all  God's  works,  to  be  celebrated  by  us  hi  our  praises. 
The  Lamb  that  was  slain,  and  has  redeemed  us  to  God,  musl 
therefore  be  counted  worthy  of  all  blessing  and  praise. 

PSALM  LXXIL 

The  foregoing  pstthn  icas  prnncd  by  Danid  when  he  nits  nltt,  and,  it  should  Kern, 
so  icas  this  too ;  for  Solomon  teas  now  standing  fair  for  the  croirn  ;  that  was 
his  prayer  for  himself,  this  for  his  son  and  successor,  and,  leifh  these  two,  the 
prayers  of  David,  the  son  of  Jesse,  are  ended,  as  we  find  in  the  elosc  of  ihia 
psalm.  Jfjre  hare  but  God^s  jiresenee  with  vs  tchile  we  live,  and  f^ood  hopes 
concerning  those  that  shall  come  after  ns,  that  they  shall  he  praising  God  on 
earth  ivhen  we  arc  jyraising  him  in  heaven,  it  is  enough.  This  is  entitled  a  psalm 
for  Solomon:  it  is  probable  that  David  dictaftd  it,  or,  rather,  that  it  was  In/ 
the  blessed  Spirit  dictated  to  him,  when,  a  little  before  he  died,  by  divine 
direction,  he  settled  the  .fuccession,  and  gave  orders  to  proclaim  Solomon  king, 
1  Kings,  1.  30,^-c.  But,  though  Solomon's  name  is  litre  made  use  if,  Christ's 
kingdom  is  here  prophesied  of,  under  the  type  and  figure  of  Solomon's.  David 
knew  what  the  divine  oracle  was,  that  of  tlie  fruit  of  liis  loiiis,  according  to  tlie 
flesli,  lie  would  raise  up  Clirisl  to  sit  on  Ins  throne,  Acl.s,2.30.  To  him  he 
here  bare  witness,  and  ivith  the  prospect  of  the  glories  of  his  kingdom  he 
comforted  himself  in  his  dying  moments,  ivhcn  he  foresaw  that  his  liovse  would 
not  be  so  with  God,  not  so  great,  not  so  good,  as  he  wished.  Daiid,  in  spirit, 
I.  Begins  with  ashoii  prayer  for  his  successor,  r.  1 .  //.  He  passes  immediately 
into  a  long  prediction  of  Ihe  glories  of  his  reign,  r.2..17.  And,  HI.  He 
concludes  with  praise  to  the  God  of  Israel,  i'.  18 ,  .  20.  In  singing  this  psalm, 
we  must  have  an  eye  to  Christ,  praising  him  as  a  King,  and  pleasing  oursette* 
with  our  happiness  as  his  subjects. 

A  psalm  for  Solomon. 

I.  /^  IVE  the  King  thy  judgments,  O  God,  and 
vJT  thy  righteousness  unto  the  king's  son. 

This  verse  is  a  prayer  for  the  king,  even  the  king's  son. 

1.  We  may  apply  it  to  Solomon;  Give  him  thy  judgments,  O 
God,  and  thy  righteousness ;  make  him  a  man,  a  king;  make 
him  a  good  man,  a  good  king.  (1.)  It  is  the  prayer  of  a  father 
for  his  child;  a  dying  blessing,  such  as  the  patriarchs  bequeathed 
to  Iheir  children.  The  best  thing  we  can  ask  of  God  for  our 
children,  is,  that  God  will  give  them  wisdom  and  grace  to  know 
and  do  their  duty ;  that  is  better  than  go'd.  Solomon  learned 
to  pray  for  himself  as  his  father  had  prayed  for  him,  not  that  God 
would  give  him  riches  and  honour,  but  a  wise  and  understanding 
heart.  It  was  a  comfort  to  David,  that  his  own  son  was  to  be  his 
successor;  but  more  so,  that  he  was  likely  to  be  both  judicious  and 
righteous.  David  had  given  him  a  good  education,  (Prov.4.  3.) 
had  taught  him  good  judgment  and  righteousness,  yet  that  would 
not  do  unless  God  gave  him  his  judgments.  Parents  cannot  give 
grace  to  their  children,  but  may,  by  prayer,  bring  them  to  Ihe 
GofI  of  grace,  and  shall  not  seek  him  in  vain,  for  their  prayer 
sliall  either   be  answered,   or    if   shall  return  with  comfort  into 


PSALMS,  LXXU. 


Iheir  own  liosom.  (2.)  It  is  the  prayer  of  a  king-  for  liis 
succtss(;r.  David  had  executed  judgrueiit  and  justice  during 
li:s  veign,  and  now  he  |>ra\s  that  liis  son  iiiiglit  do  so  too.  Sucli 
a  concern  as  this  we  should  iia\'e  for  poslcril"  dtsiriii;;'  and 
endeavourins:  that  those  who  come  after  us  niav  do  God  more 
and  l)etter  service  in  their  day  than  we  have  done  in  ours. 
Tiiose  have  little  love  either  to  Ciod  or  man,  and  aiv  of  a  very 
narrow  selfish  spirit,  who  care  not  what  becomes  of  the  world 
and  the  church  when  they  arc  gone.  (3.)  It  is  the  praver  of 
subjects    for    their   kins.     It    should  seem,    David    penned   this 


Pifdiclions 
all  natiuus  shall  call  Inin 


shall  be  ble.ssed  in  uiiu: 
blessed. 

This  is  a  prophecy  of  the  piosi)erity  and  perpetuity  of  the  king- 
dom of  Christ,  under  the  shadow  of  the  reign  of  Solomon.  It 
comes  in,  1.  As  a  plea  to  enforce  the  prayer;  "  Lord,  yicc  hun 
tluj  judgincnls,  and  thy  riyhtenusncss,  and  then  he  iliuUjndyc  thy 
people  tvilh  riijlitcousnesa,  ami  so  shall  answer  the  end  of  his 
elevation,  v.  2.  Give  liim  thy  grace,  and  then  thy  peo|)le,  com- 
mitted to  his  charge,  will  have  the  benefit  of  it."  Because  God 
psalm  for  the  use  of  the  [leople,  that  they,  in  singing,  might  prav  i  loved  Israel,  he  made  him  kiug  over  them  to  do  judgment  and 


for  Solomon.  Those  who  would  live  ([uiet  and  peaceable  li\es, 
must  pray  for  king's  and  all  in  authority,  that  God  would  give  them 
his  judgments  and  righteousness. 

•2.  \\'e  may  ap|)ly  it  to  Christ ;  not  that  he  who  mlercedes  for 
us  needs  us  to  intercede  for  him.  But,  (1.)  It  is  a  prayer  of  the 
Old-Testament  church  for  sending  the  Messiah,  as  the  church's 
King,  King  on  the  holy  hill  vj  '/Aon,  of  wliom  tlie  King  of  kings 
had  said.  Thou  art  my  Son,  2.0,7.  "Hasten  his  coming,  to 
whom  all  judgment  is  committed;"  and  we  nmst  thus  hasten  the 
second  coming  of  Christ,  when  he  shall  jwrff/c.  the  world  in  righte- 
ousness. (2.)  It  is  an  expression  of  the  satisfaction  which  all 
true  believers  take  in  the  authority  which  the  Lord  Jesus  has 
received  from  the  Father;  "  Let  him  liave  all  power  both  in 
heaven  and  earth,  and  l)e  the  Lord  our  Righteousness;  let  him 
be  the  great  Trustee  of  divine  grace  for  all  that  are  his;  give  it 
him,  that  he  may  give  it  us." 

2.  He  shall  judge  thy  people  with  fighteousness, 
and  thj'  poor  with  judgment.  3.  The  mountains 
shall  bfing  peace  to  the  people,  and  the  little  hills, 
by  righteousness.  4.  He  shall  judge  the  poor  of 
the  people,  he  shall  save  the  children  of  the  needy, 
and  shall  break  in  pieces  the  oppressor.  5.  They 
shall  fear  thee  as  long  as  the  sun  and  moon  endure, 
throughout  all  generations.  6.  He  shall  come 
down  like  rain  upon  the  mown  grass:  as  showers 
tJiat  water  the  earth.  7.  In  his  days  shall  the 
ligliteous  flourish;  and  abundance  of  peace  so 
long  as  the  moon  endureth.  8.  He  shall  have 
dominion  also  from  sea  to  sea,  and  from  the  river 
unto  the  ends  of  the  earth.  9.  They  that  dwell  in 
the  wilderness  shall  bow  before  him;  and  his 
enemies  shall  lick  the  dust.  10.  The  kings  of 
Tarshish  and  of  the  isles  shall  bring  presents: 
the  kings  of  Sheba  and  Seba  shall  offer  gifts. 
11.  Yea,  all  kings  shall  fall  down  before  him:  all 
nations  shall  serve  hiin.  12.  For  he  shall  deliver 
the  needy  when  he  crieth;  the  poor  also,  and  him 
that  hath  no  helper.  13.  He  shall  spare  the  poor 
and  needy,  atid  shall  save  the  souls  of  the  needy. 
14.  He  shall  redeem  their  soul  from  deceit  and 
violence :  and  precious  shall  their  blood  be  in  his 
sight.  15.  And  he  shall  live,  and  to  him  shall  be 
given  of  the  gold  of  Sheba:  prayer  also  shall  be 
made  for  him  continually ;  and  daily  shall  he  be 
praised.  16.  There  shall  be  an  handful  of  corn  in 
the  earth  upon  the  top  of  the  mountains;  the 
fruit  thereof  shall  shake  like  Lebanon:  and  t/iei/ 
of  the  city  shall  flourish  like  grass  of  the  earth. 
17.  His  name  shall  endure  for  ever:  his  name 
shall  be  continued   as  lonr  as  the  sun:    and  men 


justice,  2  Cliron.  0.  8.  We  may  in  faith  w  resile  with  God  for  that 
grace  which  we  have  reason  to  think  will  be  of  conmion  advan- 
tage to  his  church.  2,  As  an  answer  of  peace  to  the  ])rayer.  As 
by  the  prayer  of  faith  we  return  answers  to  God's  ])romi3es  of 
mercy,  so  by  the  promises  of  mercy  God  returns  answers  to  our 
prayers  of  faith.  That  this  prophecy  must  refer  to  the  kingdom 
of  the  Messiah,  is  plain,  because  there  are  many  passages  in  it 
which  cannot  be  a])plied  to  the  reign  of  Solomon.  There  was 
indeed  a  great  deal  of  righteousness  and  peace,  at  first,  in  the 
administration  of  his  government,  but,  before  the  end  of  his  reign, 
there  were  both  trouble  and  unrighteousness.  The  kingdom  here 
spoken  of  is  to  last  as  long  as  the  sun,  but  Solomon's  was  soon 
extinct.  Therefore  even  the  Jewish  expositors  understand  it  of 
the  kingdom  of  the  Messiah. 

Let  us  observe  the  many  great  and  precious  promises  here 
made-,  which  were  to  have  their  full  accomplishment  only  in  the 
kmgdom  of  Christ;  and  yet  some  of  them  were  in  part  fulfilled 
in  Solomon's  reign. 

I.  That  it  should  be  a  righteous  government;  (v.  2.)  He  shall 
judge  thy  people  itilh  righteousness.  Compare  Isa.  11.  4.  All 
the  laws  of  Christ's  kingdom  are  consonant  to  the  eternal  rules  of 
equity;  the  chancery  it  erects,  to  relieve  against  the  rigours  of  the 
broken  law,  i>  indeed  a  court  of  equity;  and  against  the  sentence 
of  his  last  judgment  there  will  lie  no  exception.  The  peace  of 
his  kingdom  shall  be  supported  by  righteousness;  (v.  3.)  for  then 
only  is  the  peace  like  a  river,  when  the  righteousness  is  as  the 
leaves  of  the  sea.  The  world  will  be  judged  in  righteousness. 
Acts,  17.31. 

II.  That  it  should  be  a  peaceable  government ;  The  mountains 
shall  bring  peace,  and  the  little  hills;  (v. 3.)  that  is,  (says 
Dr.  Hammond,)  both  the  superior  and  the  inferior  courts  of 
judicature  in  Solomon's  kingdom.  There  shall  be  abundance  oj 
peace,  v.  7.  Solomon's  name  signifies  peaceable,  and  such  was  his 
reign ;  for  in  it  Israel  enjoyed  the  victories  of  the  foregoing  reign, 
and  preserved  tlie  tranquillity  and  repose  of  that  reign.  I?ut  peace 
is,  in  a  s|iecial  manner,  the  glory  of  Christ's  kingdom,  for,  as  far 
as  it  prevails,  it  reconciles  men  to  God,  to  themselves,  and  to  one 
another,  and  slays  all  enmities;   for  he  is  our  Peace. 

HI.  That  the  poor  and  needy  should  be,  in  a  particular  manner, 
taken  under  the  protection  of  this  government;  He  shall  judge 
thy  poor,  v.  2.  Those  are  God's  poor,  that  are  impoverished  by 
keeping  a  good  conscience,  and  those  shall  be  provided  for  with  a 
distinguishing  care,  shall  be  judged  for  with  judgment,  with  a 
particular  cognizance  taken  of  their  case,  and  a  particular 
vengeance  taken  for  their  wrongs.  The  poor  of  the  people,  and 
the  children  of  the  needy,  he  will  be  sure  so  to  judge,  as  to 
save,  I'.  4.  This  is  insisted  upon  again,  (u.  12,13.)  nitimating 
that  Christ  will  be  sure  to  carry  his  cause  on  behalf  of  his  injured 
poor.  He  will  deliver  tlie  needy  that  lie  at  the  mercy  of  their 
oppressors,  the  ])oor  also,  both  because  they  have  no  helper,  and 
it  is  for  his  honour  to  help  them;  and  because  they  cry  unto  him, 
and  he  has  promised,  in  answer  to  their  prayers,  to  help  them; 
thev  by  praver  commit  themselves  unto  him,  10. 14.  He  will  spare 
the  needy  that  throw  themsehes  on  his  mercy,  and  will  not  be 
rigorous  and  severe  with  them,  he  will  save  their  souls,  and  that  is 
all  they  desire ;  Blessed  are  the  poor  in  spirit,  for  theirs  is  the 
kingdom  of  heaven.     Christ  is  the  poor  man's  King. 

iV.  That  proud  oppressors  shall  be  reckoned  with  :  He  shall 
break  them  in  pieces;  (v. 4.)  shall  fake  away  their  power  to  hurt, 
and  punish  thsn»  for  uU  the  mischief  Ihey  have  done.    '''"■•  '•-  ">" 


I'his  is  the 


PSALMS.  LXXII. 


Predictions 


office  of  a  good  king,  Parccre  subjectis,  et  debellare  sujterbot — 

To  spare  the  vanqitish'il,  and  debase  the  proud.  The  Devil  is  the 
great  oppressor,  whom  Christ  \Nill  break  in  pieces,  and  of  whose 
kingdom  he  will  be  the  destriictiou  ;  loit/i  the  breath  of  his  mouth 
shall  he  slay  iJiat  icicktd  one,  (Isa.  11.4.)  and  shall  deliver  the 
eouls  of  his  people  from  deceit  and  violence,  v.  14.  He  shall 
save  from  the  power  of  Sal;i!i,  bulh  as  an  old  serpent  working  by 
deceit  to  insnare  thtin,  and  as  a  roaring  linn  working  by  violence 
to  terrify  and  devour  llicni.  So  preeiaus  shall  their  blood  be  unto 
him,  that  not  a  dro])  of  it  shall  be  shed  by  the  deceit  or  violence 
of  Satan  or  his  instruments,  without  being  reckoned  for.  Christ 
is  a  King,  who,  though  he  calls  his  subjects  sometimes  to  resist 
unto  blood  for  him,  yet  is  not  prodigal  of  their  blood,  nor  will 
ever  have  it  parted  with,  but  upon  a  valuable  consideration  to  his 
glory  and  their's,  and  the  fdling  up  of  the  measure  of  their 
enemies'  iniquitv . 

V.  That  religion  shall  flourish  under  Christ's  government; 
(l-.  5.)  They  shall  fear  thre  as  lony  as  the  sun  and  moon  endure. 
Soloiiion  indeed  built  the  temple,  and  the  fear  and  worshij)  of 
God  was  well  kejjt  up,  for  some  time,  under  his  government, 
but  it  did  not  last  long;  this,  therefore,  must  point  at  Christ's 
kingdom,  all  the  subjects  of  which  are  brouglU  to,  and  kept  in, 
the  fear  of  God  ;  for  the  Christian  religion  has  a  direct  tendency 
to,  and  a  powerful  influence  upon,  the  support  and  advancement 
of  natural  religion.  Faith  in  Christ  will  set  up,  and  keep  up,  the 
fear  of  God  ;  and  llierefore  this  is  the  everlasting  gospel  that  is 
preached.  Fear  God,  and  give  honour  to  him,  Rev.  14. 7.  And 
as  Christ's  government  promotes  devotion  toward  tiod,  so  it 
promotes  both  justice  and  charitv  among  men;  (f.  7.)  In  his  days 
shall  the  righteous  flourish ;  righteousness  shall  be  practised,  and 
those  that  practise  righteousness  shall  be  preferred.  Righteous- 
ness shall  abound,  and  be  in  reputation,  shall  command,  and  be 
ia  jjower.  The  law  of  Christ,  written  in  the  heart,  disposes  men 
to  be  honest  and  just,  and  to  render  to  all  their  due;  it  likewise 
disposes  men  to  live  in  hive;  and  so  it  produces  abundance  of 
peace,  and  beats  swords  into  ploughshares.  Both  holiness  and 
Jove  shall  be  perpetual  in  Christ's  kingdom,  and  shall  never  go  to 
dfcay,  for  the  subjects  of  it  shall  /"enr  God  as  long  as  the  sun  and 
moon  endure;  Christianity,  in  the  profession  of  if,  having  got 
tooting  in  the  world,  shall  keep  its  ground  till  the  end  of  time,  and 
having,  in  the  ))ower  of  it,  got  footing  in  the  heart,  it  will  continue 
there  till,  by  death,  the  sun,  and  the  moon,  and  the  stars,  that 
is,  the  bodily  senses,  are  darkened.  Through  all  the  changes  of 
the  world,  and  all  the  changes  of  life,  Christ's  kingdom  will 
support  itself;  and  if  the  fear  of  God  continues  as  long  as  the  sun 
and  moon,  abundance  of  peace  will.  The  peace  of  the  church, 
the  peace  of  the  soul,  shall  run  parallel  with  its  purity  and  piety, 
and  last  as  long  as  these  last. 

VI.  That  Christ's  go\ernnient  shall  be  very  comfortable  to  all 
his  faithful  loving  subjects;  (t'.6.)  He  shall,  by  the  graces  and 
comforts  of  his  (spirit,  come  down  like  rain  upon  the  mown  grass; 
not  on  that  which  is  cut  down,  but  that  which  is  left  growing,  that 
it  niay  spring  again,  though  it  was  beheaded.  The  gospel  of 
Christ  distils  as  the  rain  which  softens  the  ground  that  was  hard, 
moistens  that  which  was  dry,  and  so  makes  it  green  and  fruitful, 
Isa.  55. 10.     Let  our  hearts  drink  in  the  rain,  Heb.C.  7. 

VIT.  That  Christ's  kingdom  shall  be  extended  very  far,  and 
greatly  enlarged  ;  considering,  1.  The  extent  of  his  territories; 
^u.8.)  He  shall  hare  dominion  from  sea  to  sea,  from  the  South  sea 
to  the  North,  or  from  the  Red  sea  to  the  Mediterranean;  and 
from  the  river  Euphrates,  or  Nile,  to  the  ends  of  the  earth. 
Solomon's  domiidon  was  verv  large,  (1  Kings,  4.21.)  according  to 
the  promise.  Gen. 15.18.  But  no  sea,  no  river,  is  named,  that  it 
might,  by  these  proverbial  expressions,  bespeak  the  universal 
monarchy  of  the  Lord  Jesus.  His  sjospel  hos  been,  or  shall  be 
preached /o  fl// Ha<io«s,  (iMatlh.  24.14.)  and  the  kingdoms  of  the 
world  shall  become  his  kingdoms,  (Rev.  11. 15.)  when  the  fulness 
of  the  Gentiles  shall  be  brought  in.  His  territories  shall  be 
extended  to  those  countries,  (1.)  That  were  strangers  to  him- 
They  that  dwell  in  the  wilderness,  out  of  all  high  roads  tliat 
»eldom  hear  news,  shall  hear  the  glad  tidings  of  the  Redeemer 


fcJld  redemjition  by  him,  j/io//  bow  before  him,  shall  believe  in  hiro, 
accept  of  him,  worship  him,  and  take  his  yoke  upon  them. 
Before  the  J^ord  Jesus  we  must  all  either  bow  or  break;  if  we 
break,  we  are  ruined,  if  «e  bow,  we  aie  certainly  made  for  ever. 
(2.)  That  were  enemies  to  him,  and  had  fought  against  him; 
They  shall  lick  the  dust,  they  shall  be  brought  down,  and  laid  in 
the  dust,  shall  bite  the  ground  for  vexation,  and  be  so  hunger- 
bitten,  that  they  shall  be  glad  of  dust,  the  serpent's  meat, 
(Gen. 3. 15.)  for  of  his  seed  they  are;  and  over  whom  shall  not  he 
rule,  when  his  enemies  themselves  are  thus  humbled  and  brought 
low  ?  2.  The  dignity  of  his  tributaries;  He  shall  not  only  reign 
over  them  that  dwell  in  the  wilderness,  the  peasants  and  cottagers, 
but  over  them  that  dwell  in  the  palaces,  (u.  10.)  The  kings  of 
Tarshish,  and  of  the  isles,  that  lie  most  remote  from  Israel,  and 
are  the  isles  of  the  Gentiles,  (Gen.  10. 5.)  these  shall  bring  jirescnt.s 
to  him  as  their  Sovereign  Lord,  by  and  under  whom  they  hold 
their  crowns,  and  all  their  crown-lands.  They  shall  court  his 
favour,  and  make  an  interest  in  him,  that  they  may  hear  his 
wisdom.  This  was  literally  fulfilled  in  Solomon ;  for  all  the  kings 
of  the  earth  sought  the  wisdom  of  Solomon,  and  brought  every 
man  his  present ;  (2  Chron.9.23, 24.)  and  in  Christ  too,  when  the 
wise  men  of  the  East,  who,  probably,  were  men  of  the  first  rank 
in  their  own  country,  came  to  worship  him,  and  brought  him 
presents,  Matlh.2.11.  They  shall  present  themselves  to  him; 
that  is  the  best  present  we  can  bring  to  Christ,  and  without  that 
no  other  present  is  acceptable,  Rom.  12. 1.  They  shall  ojjcr 
gifts,  spiritual  sacrifices  of  prayer  and  praise,  offer  them  to  Christ 
as  their  God,  on  Christ  as  their  Altar,  which  sanctifies  every  gilt. 
Their  conversion  to  God  is  called  the  offering  up,  or  sacrificing 
of  the  Gentiles,  Rom.  15. 16.  And  so  is  their  devotion  to  God, 
Heb.  13. 15,  IG.  Yea,  all  kings  shall,  sooner  or  later,  fall  down 
before  him,  either  to  do  their  duty  to  him,  or  to  receive  their 
doom  from  him,  «.  11.  They  shall  fall  before  him,  either  as  his 
willing  subjects,  or  as  his  conquered  captives;  as  supplicants  for 
his  mercy,  or  expectants  of  his  judgment.  And  when  the  khigs 
submit,  the  people  come  in  of  course ;  All  nations  shall  serve  him, 
all  shall  be  invited  into  his  service;  some  of  all  nations  shall  come 
into  it,  and  in  every  nation  incense  shall  be  offered  to  him,  and  a 
pure  offering,  Mai.  1.11.  Rev.  7.9. 

Vlll.  That  he  shall  be  honoured  and  beloved  by  all  his  subjects, 
(u.  15.)  He  shall  live;  his  subjects  shall  desire  his  life,  O  king, 
live  for  ever,  and  with  good  reason ;  for  he  has  said.  Because 
£  Hoe,  you  shall  live  also;  and  of  him  it  is  ivitnessed,  that  he 
liveth,  ever  liveth,  making  intercession,  Heb.  7. 8,  25.  He  shall 
live,  and  live  prosperously;  and,  1.  Presents  shall  be  made  to 
him.  Though  he  shall  be  able  to  live  without  them,  for  he 
needs  neither  the  gifts,  nor  the  services  of  any;  yet  to  him 
shall  be  given  of  the  gold  of  Sheba;  gold,  the  best  of  metals, 
gold  of  Sheba,  which,  probably,  was  the  finest  gold;  for  he  that 
is  best  must  be  served  with  the  best.  Tliey  that  have  abundance 
of  the  wealth  of  this  world,  that  have  gold  at  command,  must 
give  it  to  Christ,  must  serve  him  with  it,  do  good  w  ith  it ;  Honour 
the  Lord  with  thy  substance.  2.  Prayers  shall  be  made  for  him, 
and  that  continually.  The  people  prayed  for  Solomon,  and  that 
helped  to  make  him  and  his  reign  so  great  a  blessing  to  them.  If 
is  the  duty  of  subjects  to  make  prayers,  intercessions,  and  giving 
of  thanks,  for  kings  and  all  in  authority ;  not  in  compliment  to 
them,  as  it  is  too  often  done,  but  in  concern  for  the  public 
welfare.  But  how  is  this  applied  to  Christ?  He  needs  not  our 
prayers,  nor  can  have  any  benefit  by  them.  But  the  Old-Testa- 
ment saints  prayed  for  his  coming,  prayed  continually  for  if;  fo: 
they  called  him  He  that  should  come.  And,  now  that  he  is  come, 
we  must  pray  for  the  success  of  his  gospel,  and  the  advancement 
of  his  kingdom,  which  he  calls  praying  for  him;  Ilosanna  to  thu 
Son  of  David,  pros)ierity  to  his  reiga  ;  and  we  Jiray  for  his  second 
coming.  It  may  be  read.  Prayer  shall  be  made  through  him,  o! 
for  his  sake;  whatsoever  we  ask  of  the  Father  shall  be  in  his 
name,  and  in  dependence  upon  his  intercession.  3.  Praises  shall 
be  made  of  him,  and  high  encomiums  given  of  his  wisdom, 
justice,  and  goodness ;  Daily  shall  he  be  praised.  By  praying  daily 
in  his  name,  we  give  him  honour.     Subjects  ought  to  speak  weii 


PSALMS.  LXXII.  LXXIII. 


Praisie 


ol  ihe   government  that  is  a  ble«siiig  to  llicm  ;   :uul  nuich  i;iore  j 
ought  all  Christians  to   praise  Jesus  Christ,   daily  to  praise  liim;  j 
for  llicy  owe  their  all  to  him,    and  to  him  they  lie  under  the 
highest  ohiigafions. 

IX.  That  under  his  government  there  shall  be  a  wonderful 
increase  both  of  meat  and  mouths,  both  of  the  fruits  of  the  earth 
in  the  country,  and  of  the  people  inhabiting  the  cities,  v.  16. 
1.  The  country  shall  grow  rich ;  sow  but  a  handful  nf  corn  on  t/ie 
top  of  the  inoiintaius,  whence  one  would  expect  but  little,  and  yet  I 
the  fruit  of  it  shall  shake  like  Lebanon,  it  shall  come  up  like  a 
wood,  so  thick,  and  tall,  and  strong,  like  the  cedars  of  Lebanon. 
Even  upon  the  tops  of  the  mountains,  the  earth  shall  bring  forth 
by  handfuls;  that  is  an  expression  of  great  j)Ienty;  (Gen.  41.  47.) 
as  the  grass  upon  the  house-top  is  said  to  be  that  wherewith  the 
mower  fills  not  his  hand.  This  is  apjjlicable  to  the  wonderful 
productions  of  the  seed  of  the  gos|)el  in  the  days  of  the  Messiah. 
A  handful  of  that  seed,  sown  in  the  mountainous  and  barren  soil 
of  the  Gentile  world,  produced  a  wonderful  harvest  gathered  into 
Christ,  fruit  that  shook  like  Lebanon.  The  fields  were  white  to 
the  harvest,  John,  4.  3.5.  Matth.  i).  37.  The  grain  of  mustard- 
seed  grew  up  to  a  great  tree.  2.  The  towns  shall  grow  populous; 
lyicy  of  the  city  shall  flourish  like  grass,  for  number,  for  verdure. 
The  gospel  church,  the  city  of  God  among  men,  shall  have  all 
the  marks  of  prosperitv,  many  shall  be  added  to  it,  and  those 
that  are,  shall  be  happy  in  it. 

X.  That  his  government  shall  be.  perpetual,  both  to  his  honour, 
and  to  the  happiness  of  his  subjects.  The  Lord  Jesus  shall  reign 
for  ever,  and  of  him  only  this  must  be  understood,  and  not  at  all 
of  Solomon.  It  is  Christ  only  that  shall  be  feared  throughout  all 
generations,  (v.  5.)  and  as  long  as  the  su7i  a7id  moon  endure,  v.  1. 
1.  The  honour  of  the  prince  is  immortal,  and  shall  never  be 
Bullied;  (u.l7.)  His  name  shall  endure  for  ever,  in  despite  of  all 
the  malicious  attempts  and  endeavours  of  the  powers  of  darkness 
to  ecHpse  the  lustre  of  it,  and  to  cut  off  the  line  of  it ;  it  shall  be 
preserved,  it  shall  be  perpetuated,  it  shall  be  propagated.  As 
the  names  of  earthly  princes  are  continued  in  their  posterity,  so 
Christ  is  in  himself ;  Filiabitur  nomcn  ejus — His  name  shall 
descend  to  posterity ;  all  nations,  while  the  world  stands,  shall  call 
him  blessed ;  shall  bless  God  for  him,  continually  speak  well  of 
him,  and  think  themselves  happy  in  him.  To  the  end  of  time, 
and  to  eternity,  his  name  shall  be  celebrated,  shall  be  made  use 
of;  every  tongue  shall  confess  it,  and  every  knee  shall  bow  before 
it.  2.  The  happiness  of  the  people  is  universal  too,  it  is 
complete,  and  everlasting;  men  shall  be  blessed,  truly  and  for 
ever  blessed,  in  him.  This  plainly  refers  to  the  promise  made 
unto  the  fathers,  that  in  the  Messiah  all  the  nations  of  the  earth 
should  be  blessed.  Gen.  12.  3. 

18.  Blessed  be  the  Lord  God,  the  God  of 
Israel,  who  only  doeth  woiidfous  things.  19.  And 
blessed  he  his  glorious  name  for  ever:  and  let  the 
whole  eartli  be  filled  uith  his  glory;  Amen,  and 
Amen.  20.  The  prayers  of  David  the  son  of 
Jesse  are  ended. 

Such  an  illustrious  prophecy  as  is  in  the  foregoing  verses  of  the 
Messiah  and  his  kingdom,  may  fitly  be  concluded,  as  it  is  here, 
ivith  hearty  prayers  and  praises. 

l.The  psalmist  is  here  enlarged  in  thanksgivings  for  the  prophecy 
and  promise,  i;.  10, 19.  So  sure  is  every  word  of  God,  and  with 
so  much  satisfaction  may  we  rely  upon  it,  that  we  have  reason 
enough  fo  give  thanks  for  what  he  has  said,  though  it  be  not  yet 
done.  We  must  own,  that,  for  all  the  great  things  he  has  done 
for  the  world,  for  the  church,  for  Ihe  children  of  men,  for  his  own 
children,  hi  the  kingdom  of  providence,  in  the  kingdom  of  grace, 
for  all  the  power  and  trust  lodged  in  the  hands  of  the  Redeemer, 
God  is  worthy  to  be  praised  ;  we  must  stir  u])  ourselves  and  all 
that  is  within  us  to  prai.e  him  afler  the  best  manner,  and  desire 
that  all  others  may  do  it.  Bksxid  be  the  Lord,  that  is,  blessed 
be  his  glorious  name;  for  it  is  only  in  his  name  that  w»  can  contribute 


any  thing  to  his  glory  and  blessedness,  and  yet  that  is  al»(i 
exalted  above  all  blessing  and  praise.  Let  it  be  blessed  forever, 
it  shall  be  blessed  for  ever,  i!  deserves  to  be  blessed  for  ever,  and 
wc  hope  to  be  for  ever  blessing  it.  We  arc  here  lauglit  to  bless 
Hie  name  of  Christ,  and  to  bless  God  in  Christ,  for  all  HkiI  which 
he  has  done  for  us  by  him.  We  must  bloss  him,  (1.)  As  the  Lord 
God,  as  a  se!f-exislenl,  self-sufficient.  Being,  and  (mr  Sovereign 
Lord.  (2.)  As  the  God  of  Israel,  in  covenant  with  that  people, 
and  worship])ed  by  them,  and  who  docs  this  in  performance  of 
the  Irulh  unto  Jacob  and  the  mercy  to  Abraham.  (3.)  As  the 
God  uho  only  docs  xvondrous  things,  in  creation  and  providence, 
and  especially  this  work  of  redemption,  which  excels  them  all. 
Men's  works  are  little  common  trifling  things,  which,  however, 
without  hiiu,  they  could  not  do.  But  God  does  all  by  his  own 
power,  and  ihey  are  wondrous  things  which  he  does,"and  such 
as  will  be  the  eternal  admiration  of  saints  and  angels. 

2.  He  is  earnest  in  prayer  for  the  accomplishment  of  th» 
prophecy  and  promise;  Let  the  whole  earth  be  filled  with  his 
glory ;  as  it  w  ill  be  v  hen  the  kings  of  Tarshish,  and  the  isles,  shall 
bring  presents  to  him.  It  is  sad  to  think  how  empty  the  earth  is 
of  the  glory  of  God,  how  little  service  and  honour  he  has  from 
a  world  to  which  he  is  such  a  bountiful  Benefactor.  All  those, 
therefore,  that  wish  well  to  the  honour  of  God,  and  the  welfare  of 
mankind,  cannot  but  desire  that  the  earth  may  be  filled  \\\i\\  the 
discoveries  of  his  glory,  suilablv  returned  in  thankful  acknow- 
ledgments of  his  glory.  Let  everv  heart,  and  every  moulh,  and 
every  assend)ly,  be  filled  with  the  high  praises  of  God.  We  shall 
see  how  earnest  David  is  in  this  prayer,  and  how  much  his  heart  is 
in  it,  if  we  observe,  (1.)  How  he  shuts  up  the  prayer  with  a  double 
seal;  "Amen  and  Amen,  again  and  again  I  say,  I  sav  it,  and  let 
all  others  say  the  same,  so  be  it ;  Amen  to  my  prayer;  Amen  to 
the  prayers  of  all  the  saints  to  this  purport;  Hallowed  be  thy 
name,  thy  kingdom  come."  (2.)  How  he  even  shuts  uj)  his  life 
with  this  pra\er,  17.20.  This  was  the  last  psalm  that  ever  lie 
penned,  though  not  placed  last  in  this  collection  ;  he  penned  it 
when  he  lay  on  his  death-bed,  and  with  this  he  breathes  his  last; 
"Let  God  be  glorified,  let  the  kingdom  of  the  Messiah  be  set  up, 
and  kept  up  in  the  world,  and  I  have  enough,  I  desire  no  more. 
With  this  let  the  prayers  of  David  the  son  of  Jesse  be  ended; 
even  so,  come.  Lord  Jesus,  come  qtiickly." 

PSALM  LXXIIL 

This  jisnbit,  and  the  ten  thai  next  follow  it,  carry  the  tnune  n/Afnph  in  Ihe  tiit-m 
of  them.  If  he  xvasihe  penman  of  tliem,  (as  many  think,)  tec  ri^httti  crll  thitn 
psalms  oi Asaph.  If  he  ifas  only  the  chief  musician,  to  irhr.m  Ihtyutir 
delivered,  our  marginal  reading-  is  right. uhich  calls  Ihctn psalms  lor  As.iph.  U 
is  probable  thai  he  penned  them  ;forucread  of  the  words  nf  David,  and  if  Asap't 
the  sen-,  ivhich  ncreu.ied  in  praising  God,  in  Hczckiah's  time,  2  C  hifin.2!!,  :tO. 
Though  the  Spirit  of  prophecy, by  sacred  songs, descended  chtellijtm  David,  ii  hi 
is  therefore  styled  tlie  sweet  psalmist  of  Israel,  yet  God  put  .some  if  that 
Spirit  upon  those  about  him.  This  is  a  psalm  of  great  use;  it  gives  us  an 
account  of  the  conflict  tvhich  tlie  psalmist  had  tvifk  a  strong  temptation  to  etir^ 
the  prosperity  of  ivicked  people.  He  begins  his  account  ivith  a  sacred  principh'. 
which  he  held  fast,  and,  by  the  help  of  which,  he  kept  liis  ground,  and  carvieA 
his  point,  v.  ).  He  then  tells  us,  I.  How  lie  got  into  the  temptation,  r,2.  .11. 
//.  How  he  got  out  of  the  temptation,  ami  gained  a  victory  over  it.  v.  15.  .26. 
///.  How  he  got  by  the  temptation,  and  teas  the  betierfor  it,  v. '21.  .28.  If,  in 
singing  tliis  psalm,  we  fortify  ourselves  against  the  like  temptation,  we  do  not 
tise  it  in  vain.     The  experiences  of  others  should  be  our  iHstnictions, 

A  psalm  of  Asajih. 

1.  ^  I  ^RULY  God  is  good  to  Israel,  even  to  sucli 
JL  as  are  of  a  clean  heart.  2.  But  as  for  me, 
my  feet  were  almost  gone ;  my  steps  had  well  nigh 
slipped.  3.  For  I  was  envious  at  the  foolish,  u/teu 
I  saw  the  prosj^erity  of  the  wicked.  4.  For  t/terc  are 
no  bands  in  their  death  :  l)iit  iheir  strength  is  firm. 
5.Theyrt/-e  not  in  troui)le  as  other  me\i\  neither 
are  they  plagued  like  other  men.  6.  Therefore 
pride  compasselh  them  about  as  a  chain;  violence 


PSALMS.  LXXIII. 


Unsanclified  Prosperity 


covereth  them  as  a  garment.  7.  Their  eyes  stand 
out  with  fatness:  they  have  more  than  heart 
could  wish.  8.  They  are  corrupt,  and  speak 
wickedly  concerning  oppression :  they  speak 
loftily.  9.  They  set  their  mouth  against  the  hea- 
vens, and  their  tongue  walketh  through  the  earth. 

10.  Therefore  his  people  return  hither:  and 
waters    of    a    full    cup   are    wrung  out  to    them. 

11.  And  they  say.  How  doth  God  know?  and  is 
there  knowledge  in  the  most  High?  12.  Behold, 
these  are  the  ungodly,  who  prosper  in  the  world ; 
they  increase  in  riches.  13.  Verily  I  have 
cleansed  my  heart  in  vain,  and  washed  my  hands 
in  innocency.  14.  For  all  the  day  long  have  I 
been  plagued,  and  chastened  every  morning. 

This  psalm  begins  somewhat  abruptly,  Yet  God  is  yond  to 
Israel,  so  the  margin  reads  it:  he  had  been  thinking  of  the 
prosperity  of  the  wicked;  while  he  was  thus  musing,  the  fire 
burned,  and,  at  last,  he  spake  by  way  of  check  to  himself  for 
what  he  had  been  thinking  of;  "However  it  be,  yet  God  is 
good."  Though  wicked  people  receive  many  of  the  gifts  of 
his  providential  bounty,  yet  we  must  own  that  he  is,  in  a  peculiar 
manner,  good  to  Israel;  they  have  favours  from  him,  which 
others  have  not. 

The  psalmist  designs  an  account  of  a  temptation  he  was  strongly 
assaulted  with — to  envy  the  prosperity  of  the  wicked;  a  common 
temptation,  which  has  tried  the  graces  of  many  of  the  saints. 
Now,  in  this  account, 

I.  He  lays  down,  in  the  first  place,  that  great  principle  which 
he  is  resolved  to  abide  by,  and  not  to  quit  while  he  was  |)arleying 
with  this  temptation,  v.  \.  Job,  when  he  was  entering  into  such 
a  temptation,  fixed  for  his  principle,  the  omniscience  of  God; 
Times  arc  not  hidden  from  the  Almighty,  Job,  24. 1.  Jeremiah's 
principle  is,  the  Justice  of  God  ;  Righteous  art  thou,  O  God,  when 
I  plead  with  thee,  Jer.  1-2.  1.  Habakkuk's  principle  is,  the 
holiness  of  God  ;  Thou  art  of  purer  eyes  than  to  behold  iniquitif, 
Hab.  1.13.  The  psalmist's  here,  is,  the  goodness  of  God. 
These  are  truths  which  cannot  be  shaken,  and  which  we  must 
resolve  to  live  and  die  by.  Though  we  may  not  be  able  to 
reconcile  all  the  disposals  of  Providence  witji  them,  we  must 
believe  they  are  reconcileable.  Note,  Good  thoughts  of  God  will 
fortify  us  against  many  of  Satan's  temptations.  Truly  God  is 
good;  he  had  had  many  thoughts  in  his  mind  concerning  the 
providences  of  God,  but  "this  word,  at  last,  settled  him;  For  all 
this,  God  is  good,  good  to  Israel,  even  to  those  that  are  of  a  clean 
heart.  Note,  1.  Those  are  the  Israel  of  God  that  are  of  a  clean 
heart,  purified  by  the  blood  of  Christ,  cleansed  from  the  pollutions 
of  sin,  and  entirely  devoted  to  the  glory  of  God.  An  upright 
heart  is  a  clean  heart;  cleanness  is  truth  in  the  inward  part. 
2.  God,  who  is  good  to  all,  is,  in  a  special  manner,  good  to  his 
church  and  people,  as  he  was  to  Israel  of  old.  God  was  good 
to  Israel  in  redeeming  them  out  of  Egypt,  taking  them  into 
covenant  with  himself,  givmg  them  his  laws  and  ordinances,  and, 
in  the  various  providences  that  related  to  them;  he  is,  in  like 
manner,  good  to  all  them  that  are  of  a  clean  heart,  and,  whatever 
happens,  we  must  not  think  otherwise. 

II.  He  comes,  now,  to  relate  the  shock  that  was  given  to  his 
faith,  in  God's  distinguishing  goodness  to  Israel,  bv  a  strong 
temptation  to  envy  the  prosperity  of  the  wicked,  and  therefore 
to  think  that  the  Isrnel  of  God  arc  no  happier  than  other  people, 
and  that  God  is  no  kinder  to  them  than  to  others.  He  speaks  of  it 
as  a  very  near  escape,  that  he  had  not  been  quite  foiled  and 
overthrown  by  this  temptation,  r.  2.  "But,  as  for  me,  though  I 
was  so  well  satisfied  in  the  goodness  of  God  to  Israel,  ^et~my 
feet  were  almost  gone,  the  tempter  had  almost  tripped  "up  my 
heels,  my  steps  had  well  nigh  slipped,  I  had  like  to  have  quitted; 


my  religion,  and  given  up  all  my  expectations  of  benefit  by  it,  fori 
was  envious  at  the  foolish."  Note,  1.  The  faith  even  of  strong 
believers  may  sometimes  be  sorely  shaken,  and  ready  to  fail  them. 
There  are  storms  that  will  try  the  firmest  anchors.  2.  Those 
that  shall  never  be  quite  undone,  are  sometimes  very  near  it,  and, 
in  their  own  apprehension,  as  good  as  gone.  Many  a  precious 
soul,  that  shall  live  for  ever,  had  once  a  very  narrow  turn  of  it» 
life;  almost  and  well  nigh  ruined,  but  a  step  between  it  and  fatal 
apostacy,  and  yet  snatched  as  a  brand  out  of  the  burning,  which 
will  for  ever  magnify  the  riches  of  divine  grace  in  the  nations  of 
them  that  are  saved. 

Now  let  us  take  notice  of  the  process  of  the  psalmist's 
temptation,  what  he  was  tempted  with,  and  tempted  to  do. 

(1.)  He  observed  that  foolish  wicked  people  have  sometimes  a 
very  great  share  of  outward  prosperity.  He  saw,  with  grief,  the 
prosperity  of  the  wicked,  V.  3.  Wicked  people  are  really  foolish 
people,  and  act  against  reason  and  their  true  interest,  and  \el 
every  stander-by  sees  their  prosperity. 

[1.]  They  seem  to  have  the  least  share  of  the  troubles  and 
calamities  of  this  life ;  (i>.  5.)  They  are  not  in  the  troubles  of  other 
men,  even  of  wise  and  good  men,  neither  are  they  plagued  like 
other  men,  but  seem  as  if,  by  some  special  privilege,  Ihr-c  wero 
exempted  from  the  common  lot  of  sorrows.  If  they  meet  with 
some  little  trouble,  it  is  nothing  to  what  others  endure,  that  are 
less  sinners,  and  yet  greater  sufferers. 

[2.]  They  seem  to  have  the  greatest  share  of  the  comforis  of 
this  life.  They  live  at  ease,  and  bathe  themselves  in  pleasures, 
so  that  their  eyes  stand  out  jcitk  fatness,  v.  7.  See  what  the 
excess  of  pleasure  is;  the  moderate  use  of  it  enlightens  the  eyes, 
but  they  that  indulge  themselves  inordinately  in  the  delights  of 
sense  have  their  eyes  ready  to  start  out  of  their  heads.  Epicures 
an-  really  their  own  tormentors,  by  putting  a  force  upon  nature, 
while  they  pretend  to  gratify  it.  And  well  may  they  feed  them- 
selves to  the  full,  who  have  more  than  heart  could  wish,  more 
than  they  themselves  ever  thought  of,  or  expected  to  be  masters 
of.  They  have,  at  least,  more  than  an  humble,  quiet,  contented, 
heart  could  wish,  yet  not  so  much  as  they  themselves  wish  for. 
There  are  many  who  have  a  great  deal  of  this  life  in  their  hands, 
but  nothing  of  the  other  life  in  their  hearts.  They  are  ungodiv, 
live  without  the  fear  and  worship  of  God,  and  yet  they  prosper 
and  come  on  in  the  world,  and  not  only  are  rich,  but  increase  in 
riches,  u.  12.  They  are  looked  upon  as  thri\ing  men;  v\hile 
others  have  much  ado  to  keep  what  they  have,  they  are  slill 
adding  more,  more  honour,  ])ower,  jileasure,  by  increasing  in 
riches;    They  are  the  prosperous  of  the  age,  so  some  read  it. 

[3.]  Their  end  seems  to  be  peace;  this  is  mentioned  first,  on 
account  of  its  being  so  strange;  for  it  was  never  thought  to  be  the 
peculiar  privilege  of  the  godly;  (.37.  37.)  yet,  to  outward  appear- 
ance, it  is  often  the  lot  of  the  ungodly  ;  {v.  4.)  There  are  no  bands 
in  their  death.  They  are  not  taken  off  by  a  violent  death;  they 
are  foolish,  and  yet  die  not  as  fools  die;  for  their  hands  are  not 
bound,  nor  their  feet  put  in  fetters,  2  Sam.  3.  33,  34.  They  are  not 
taken  off  by  an  untimely  death,  like  the  fruit  forced  from  the  tree 
before  it  is  ripe,  but  are  left  to  hang  on,  till,  through  old  age, 
they  gently  drop  off  themselves.  They  do  not  die  of  sore  and 
painful  diseases,  there  are  no  pangs,  no  agonies,  in  their  death, 
but  their  strength  is  firm  to  the  last,  so  that  they  scarcely  feel 
themselves  die.  They  are  of  those  who  die  in  their  full  strength, 
being  ivholly  at  ease  and  quiet;  not  of  those  that  die  in  the  bitter- 
ness of  their  sovls,  and  never  cat  with  vlcasnre.  Job,  21.  23,  25. 
Nay,  they  are  not  bound  by  the  terrors  of  conscience  in  their 
dying  moments,  they  are  not  frightened  either  with  remembrance 
of  their  sins,  or  the  prospect  of  their  misery;  but  die  securely. 
We  cannot  judge  of  men's  stale  on  the  other  side  death,  either 
by  the  manner  of  their  death,  or  the  frame  of  their  spirits  in 
dying.  Men  may  die  like  lambs,  and  yet  have  their  place  with 
the  goats. 

(2.)  He  observed  that  they  made  a  very  bad  use  of  their  out- 
ward prosperity,  and  were  hardened  by  it  in  their  wickedness, 
which  very  much  strengthened  the  temptation  he  was  in  to  fret  at 
it.     If  it  had  done  them  any  good,  if  it  had  made  them  less  pro- 


PSALMS.  LXXIli. 


Unsanclified  Prosperity. 


fokin^  to  God,  or  less  oppressive  to  man,  It  \voul(l  never  have 
vexed  him;  but  it  had  quite  a  contrary  fffcct  upon  then). 

[1.]  It  made  them  very  proud  and  liaiii;l)ty,  hecanse  ihcy  live 
at  ease;  Pride  compasses  tlum  as  a  </iaiii,  v.  (i.  Thevshew  them- 
rselvos  (to  all  that  see  ihcni)  to  he  puffed  u|)  with  their  prosperity, 
as  men  shew  their  ornaments ;  T/ic  pride  of  Isrwl  frstifics  tn 
bis  face,  Hos.  5.  5.  Isa.  3.  9.  Pride  ties  on  titeir  chain,  or 
necklace;  so  Dr.  Hammond  reads  it.  It  is  no  harm  to  wear  a 
chain  or  necklace;  but  when  jiride  lies  it  on,  when  it  is  worn  to 
gratify  a  vaii)  mind,  it  ceases  to  be  an  ornament.  It  is  not  so 
much  what  the  dress  or  apparel  is,  (thounh  we  have  rides  for 
that,  1  Tim.  2. 9.)  as  what  jirinciple  ties  it  on,  and  with  what 
sjiirit  it  is  worn.  And  as  the  pride  of  sinners  appears  in  their 
dress,  so  it  does  in  their  talk;  They  spenh  loft itii ;  (i'.  8.)  ihev 
affect  great  siee/linff  irord.s  of  i-aniti/,  (2  Pet.  2. 18.)  bracrging 
of  themselves,  and  disdainins;  all  about  them.  Out  of  the 
abundance  of  the  pride  that  is  in  their  heart  they  speak  big. 

[2.]  It  made  them  oppressive  to  their  poor  neighbours;  (v.G.) 
Violence  covers  them  as  a  ciarmcnt.  What  ihev  have  got  by  fraud 
and  oppression,  ihev  keep  and  increase  by  the  same  wicked 
iDctliods,  and  care  not  what  injurv  thev  do  to  others,  nor  what 
violence  tlicy  use,  so  thev  may  but  enrich  and  aggrandize  them- 
selves. They  are  corrupt,  like  the  giants,  the  sinners  of  {lie  old 
world,  when  the  earth  xvas  filled  with  violence.  Gen.  6. 11,13. 
They  care  not  what  mischief  thev  do,  either  for  mischief-sake,  or 
for  their  own  advantage-sake.  T/icy  speak  wickedly  concerning 
oppression,  they  op])rcss  and  justify  themselves  in  it;  they  that 
sjieak  well  of  sin,  speak  wickedly  of  it.  They  are  corrupt,  that 
is,  dissolved  in  pleasures,  and  every  thing  that  is  luxurious;  (so 
some;)  and  then  thev  deride  and  speak  maliciously,  they  care 
not  whom  they  wound  with  the  poisoned  darts  of  calumny,  from 
on  hidh  they  speak  oppression. 

[3.]  It  made  them  very  insolent  in  their  carriage,  toward  both 
God  and  man;  (v.  0.)  They  set  their  month  against  the  heavens; 
pulling  contempt  upon  God  himself  and  his  honour,  bidding 
defiance  to  him,  and  his  power  and  justice;  they  cannot  reach 
the  heavens  with  their  hands,  to  shake  God's  throne,  else  they 
Would;  but  thev  shew  their  ill-will  bv  setting  their  mouth  against 
the  heavens.  Their  tongue  also  walks  throuah  the  earth,  and 
they  take  liberty  to  abuse  all  that  come  in  their  way.  No  man's 
greatness  or  goodness  can  secure  him  from  the  scourge  of  the 
virident  tona;ue;  they  take  a  pride  and  pleasure  in  bantering  all 
mankind  ;  they  are  pests  of  the  country,  for  they  neither  fear 
God  nor  regard  man. 

[l.]  In  all  this,  the.v  were  very  atheistical  and  profane.  They 
could  not  have  been  thus  wicked,  if  they  had  not  learned  to  sav, 
(i'.  11.)  How  doth  God  know?  and  is  there  knowledge  in  the  Most 
High?  So  far  were  thev  fnmi  desiring  the  knowledge  of  God, 
who  gave  Iheni  all  the  good  thiuns  they  had,  and  would  have 
taught  them  to  use  them  well,  that  thev  were  not  willing  to 
!)elieve  God  had  any  kn<^uledge  of  them,  tliat  he  took  anv  notice 
of  their  wickedness,  or  woidd  e\er  call  ihcm  to  an  account.  As  if 
))ecause  he  is  Most  High,  he  could  not,  or  would  not,  see  them, 
Job,  22.  12,13.  Whereas  because  he  is  3[ost  High,  therefore  he 
can,  and  will,  take  cognizance  of  all  the  childicn  of  men,  and  of 
all  they  do,  or  say,  or  think.  What  an  affront  is  it  to  the  God  of 
infinite  knowledge,  from  whom  all  knowledge  is,  to  ask.  Is  there 
knowledge  in  him?  Well  may  he  say,  {v.  12.)  Behold,  these  are 
the  vngodly. 

(3.)  He  observed,  that,  while  wicked  men  thus  prospered  in 
their  impietv,  and  were  made  more  impious  l)y  their  prosperity, 
good  peojde  were  in  groat  affliction,  and  he  himself  in  particular, 
%vhicli  verv  much  strengthened  the  temptation  he  was  in  to  quarrel 
with  Providence. 

[1.]  He  looked  abroad,  and  saw  manv  of  God's  people  greatly 
at  a  loss;  (v.  10.)  "  Because  the  wicked  are  so  very  daring,  there- 
fore his  people  return  hither ;  thev  are  at  the  same  pause,  the  same 
plunge,  that  I  am  at;  thev  know  not  what  to  sav  to  it,  any  more 
than  I  do,  and  the  rather,  because  waters  of  a  full  cup  are  wrung 
out  (o  *hem;  they  are  not  only  made  to  drink,  and  to  drink  deep, 
oi  the  biHer  cuj)  of  affliction,  but  to  drink  all;  care  is  taken  that 
vet.,  ir.  96 


they  lose  not  a  drop  of  that  unpleasant  potion,  the  wafers  arc 
wrung  out  unto  them,  that  they  may  have  the  dregs  of  Ihe  cup. 
They  pour  out  abuiidance  of  tears  when  they  lu'ar  wicked  people 
Idaspheme  God,  and  speak  profanely,"  as  David  did,  1 1!).  i:JG. 
These  are  the  waters  wrung  out  to  them. 

[2.]  He  looked  at  home,  and  felt  himself  under  tin;  continual 
frowns  of  Providence,  while  the  wicked  were  sunning  theuiscKes 
in  its  smiles;  (v.  14.)  "  For  my  part,"  says  he,  "Alt  the  day  long 
have  I  been  plagued  with  one  affliction  or  another,  and  chastened 
every  morning,  as  duly  as  the  morning  comes."  His  afflictions 
were  great,  he  was  chastened  and  plagued;  Ihe  returns  of  them 
were  constant,  every  morning  with  the  morning,  and  lliey  con- 
tinued, without  intermission,  all  the  day  long.  This  he  lliought 
was  very  hard,  that,  when  those  who  blaspheme<l  (iod  were  in 
prosperity,  he,  that  worshipped  God,  was  under  such  great 
affliction.  He  spake  feelingly  when  he  spake  of  his  own 
troubles;  there  is  no  disputing  against  sense,  except  by  faith. 

(4.)  From  all  this  arose  a  very  strong  temptation  to  cast  off  his 
religion.  [1.]  Some,  that  observed  the  prosperitv  of  the  wicked, 
especially  comparing  it  with  the  afflictions  of  the  righteous,  were 
tempted  to  deny  a  Providence,  and  to  think  that  (iod  had  forsaken 
the  earth.  In  this  sense  some  take  i'.  11.  There  are  those,  even 
among  God's  professing  people,  that  sav,  "How  does  (iod  know? 
Surely  all  thirvgs  are  left  to  blind  fortune,  and  not  disjiosed  of  by 
an  all-seeing  God."  Some  of  the  heathen,  upon  such  a  remark  as 
this,  have  asked,  Qnispiitctesse  Deos? — Whowill believe  that  there 
are  Gods?  [-.]  Though  the  psalmist's  feet  were  not  so  far  gone 
as  to  question  God's  omniscience,  yet  he  was  tempted  to  question 
the  benefit  of  religion,  and  to  sav,  («.13.)  Verily,  I  have  cleansed 
my  heart  in  vain,  and  have,  to  no  purpose,  nashed  my  hands  in 
innocency.  See  here  what  it  is  to  be  religious;  it  is  to  cleanse 
our  hearts,  in  the  first  place,  by  repentance  and  regeneration,  and 
then  to  wash  our  hands  in  innocency,  by  an  universal  reformation 
of  our  lives.  It  is  not  in  vain  to  do  this;  not  in  vain  to  serve  God 
and  keep  his  ordinances;  but  good  men  ha\e  been  sometimes 
ttmpted  to  say,  "It  is  in  vain,"  and  "  Religion  is  a  thing  that 
there  is  nothing  to  be  got  by,"  because  they  see  wicked  pcojde  in 
prosperity.  Rut  however  the  thing  mav  appear  now,  when  the 
pure  in  heart,  those  blessed  ones,  shall  see  God,  (Matth.5.  8.) 
they  will  not  say  that  they  have  cleansed  their  hearts  in  vain. 

15.  If  I  say,  I  will  speak  thus ;  behold,  I  should 
offend  a^ahist  the  generation  of  thy  children. 
16.  When  I  thought  to  know  this,  it  was  too  pain- 
ful for  me;  17. Until  I  went  into  the  satictuary  of 
God;  t/ieii  understood  I  their  end.  18.  Surely 
thou  did.st  set  them  in  slippery  places:  thou  cast- 
edst  them  down  into  destruction.  19.  How  are 
they  brought  into  desolation,  as  in  a  moment! 
They  are  utterly  consumed  with  terrors.  20.  As 
a  dream  when  one  awakelh ;  so,  O  Loro,  when 
thon  awakest,  thou  shall  despise  their  image. 

We  have  seen  what  a  strong  temptation  the  psalmist  was  in  to 
envy  prospering  profaneness;  now  here  we  are  told  how  he  kejit 
his  footing,  and  got  the  victory. 

I.  He  kept  up  a  respect  for  God's  people,  and  with  that  he 
restrained  himself  fnuu  speaking  what  he  had  thought  amiss,  v.  15. 
He  got  the  victory  by  degrees,  and  this  was  the  first  jn  int  he 
gained;  he  was  ready  to  say.  Verily,  I  have  cleansed  my  heart  in 
vain,  and  thought  he  had  reason  to  say  it;  but  he  kept  his  niuuth 
with  this  consideration,  "///.Wi/,  I  will  speak  thus;  behold,  1 
shonld  myself  revolt  and  ai)ostatize  from,  and  so  give  the  greatest 
offence  imaginable  to,  the  generation  of  thy  childm.'  Observe 
here,  1.  Though  he  thouoht  amiss,  he  took  care  not  tr>  utter  that 
evil  thought  which  he  had  conceived.  Note,  It  is  bad  to  Hunk  dl, 
hut  it  is  worse  to  speak  it,  for  that  is  civing  the  evd  thought  an 
Imprimatur— A  public  sanction  ;  it  is  allowing  it,  eivmg  consent  to 
it,  and  publishing-  it  for  the  infection  of  others.     But  it  is  a  good 


PSALMS,  LXXIII. 


The  End  of  the  Wicked. 


tigi)  that  we  repent  of  the  evil  imagination  of  the  heart,  if  we 
suppress  it,  and  the  error  remains  with  ourselves.  If,  therefore, 
thou  hast  l)cen  so  foolisli  as  to  lliiiiit  evil,  he  so  wise  as  to  lay  thy 
hand  tijion  l/iy  mniitk,  and  let  it  go  no  further,  Prov.  30.  ;!2.  Jf  I 
say,  [  iri/l  spcan  thus.  Observe,  Though  his  corrujit  heart  made 
this  infercuce  from  llie  prosperity  of  llie  wicked,  \et  he  did  not 
mention  it  to  those  about  him,  till  he  had  debated  Hilhiii  himself, 
whether  it  were  fit  to  he  mentioned  or  no.  Note,  We  must  think 
twice  before  «e  speak  once;  both  because  some  things  may  be 
thought,  which  yet  may  not  be  spoken,  and  because  the  second 
thoughts  may  correct  the  mistakes  of  the  first.  2.  The  reason 
why  he  would  not  speak  it,  w  as,  for  fear  of  giving  offence  to  those 
whom  God  owned  for  his  ciiiidren.  Note,  ( 1.)  There  are  a 
people  in  the  world,  that  are  the  generation  of  God's  chddren,  a 
set  of  men  that  lie.ir  and  love  God  as  their  Father.  (2.)  We 
must  be  very  careful  not  to  say  or  do  any  tiling  which  may  justlv 
offend  ally  of  these  little  ones,  ( Matth.  18.  6.)  especiallv  which 
may  offend  the  generation  of  them,  may  sadden  their  hearts,  or 
weaken  their  hands,  or  shake  their  interest.  (3.)  There  is 
nothing  that  can  give  more  general  offence  to  the  generation  of 
God's  children,  than  to  say  that  ice  have  cleansed  our  heart  in 
vain,  or  that  it  is  in  vain  to  serve  God;  for  there  is  nothing  more 
contrary  to  their  universal  sentiment  and  experience,  nor  any 
thing  that  grieves  them  more,  than  to  hear  God  thus  reflected  on. 
(4.)  Those  that  wish  themselves  in  the  condition  of  the  wicked,  do, 
in  effect,  (juil  the  tents  of  God's  children. 

II.  He  foresaw  the  ruin  of  wicked  people;  by  Ihi.s  he  baffled 
the  tcmptaticm,  as  by  the  former  be  gave  some  check  to  it.  Because 
he  durst  not  speak  what  he  had  thought,  for  fear  of  giving  offence, 
he  began  to  consider  whether  he  had  any  good  reason  for  that 
thought;  (u.  16.)  "[endeavoured  to  understand  the  meaning  of 
this  unaccountable  dispensation  of  Providence;  but  it  was  too 
painful  /or  me,  I  could  not  conquer  it  by  the  strength  of  my  own 
reasoning;"  it  is  a  problem,  not  to  be  solved  by  the  mere  light  of 
nature,  for,  if  there  were  not  another  life  after  this,  we  could  not 
fully  reconcile  the  prosperity  of  the  wicked  with  the  justice  of 
Ood  ;  but,  (r.  17.)  he  went  into  the  sanctuary  of  God;  he  applied 
himself  to  his  devotions,  meditated  upon  the  attributes  of  God, 
and  the  thiiif/s  revealed  which  belong  to  us  and  to  our  children;  he 
consulted  the  scriptures,  and  the  lips  of  the  priests  who  attended 
the  sanctuary ;  he  prayed  to  God  to  make  this  matter  plain  to 
him,  and  to  help  him  over  this  difficulty;  and,  at  length,  he 
understood  the  wretched  end  of  wicked  people,  which  he  plainly 
foresaw  to  be  such,  that,  eien  in  the  height  of  their  prosperity, 
they  were  rather  to  be  pitied  than  envied,  for  they  were  but 
ripening  for  ruin.  Note,  1.  There  are  many  great  things,  and 
things  needful  to  be  known,  which  wiJJ  not  be  known  otherwise 
than  by  going  into  the  sanctuary  of  God,  by  the  word  and  prayer. 
The  sanctuary  therefore  nnist  be  the  resort  of  a  tempted  soul. 
2.  We  must  judge  of  persons  and  things  as  they  appear  by  the 
jight  of  di\ine  revelalicm,  and  then  we  shall  judge  righteous 
judgment;  particularly  we  must  judge  by  the  end  ;  all  is  well  thai 
ends  well,  everlastingly  well;  but  nothing  well  that  ends  ill, 
everlastingly  ill.  The  righteous  man's  afflictions  end  in  peace, 
and  therefore  he  is  happy;  the  wicked  man's  enjoyments  end  in 
destruction,  and  therefore  he  is  miserable. 

(1.)  The  prosperity  of  the  wicked  is  short  and  uncertain;  the 
high  places  in  which  Providence  sets  them,  are  slippery  places, 
(v.  18.)  where  they  cannot  long  keep  footing;  but  when  they  offer 
to  clindj  hi^rlicr,  il,at  very  atltni|)t  will  be  the  occasion  of"  their 
slidmg  and  falling.  Their  prosperity  has  no  firm  ground,  it  is 
not  built  upon  Gods  favour  or  his  promise;  and  they  have  not 
tlie  satisfaction  of  feeling  that  it  rests  on  firm  ground. 

(2.)  Their  destruction  is  sure,  and  sudden,  and  very  great.  This 
cannot  be  meant  of  any  temporal  destruction ;  for  they  were  sup- 
posed to  spend  all  their  days  in  wealth,  anil  their  death  itself  had 
no  bands  in  it;  In  a  moment  they  go  down  to  the  grave,  so  that 
rven  that  could  scarcely  be  called  their  destruction  ;  it  must  there- 
fore be  meant  of  eternal  destruction  on  the  other  side  death;  hell 
and  destruction.  They  flourish  for  a  time,  but  are  undone  for 
ever.     [1.]  Their  ruin  is  sure  and  inevitable;  he  speaks  of  it  as  a 


thing  done;  They  are  tsl  down;  for  their  deslructiou  is  as  certain 
as  if  it  were  already  accomplished.  He  speaks  of  it  as  God*» 
doing,  and  therefore  it  cannot  he  resisted  ;  Thou  easiest  them  dotcn. 
It  is  destruction  from  the  Almighty,  ( Joel,  1 .  15.)  from  the  glory  oj 
his  power,  2Thess.  1, !).  Who  can  support  those  whom  God  will 
cast  iJown,  on  whom  God  vill  lay  burthens?  [2.]  It  is  swift  and 
sudden  ;  Their  damnation  shmibers  not ;  k)T  how  are  they  brought 
into  desolation  as  in  a  moment!  r.  19.  It  is  easily  effected,  and 
will  be  a  surprise  to  themselves  and  all  about  them.  [3.]  It  is 
severe  and  very  dieadful.  It  is  a  total,  final,  ruin  ;  Thei/  are  utterly 
consumed  with  terrors.  It  is  the  misery  of  the  damned,  tliat  the 
terrors  of  the  Almighty,  whom  they  have  made  their  Enemv, 
fasten  upon  their  guilty  consciences,  which  can  neither  shelter 
them  from  them,  nor  strengthen  them  under  them;  and  therefore 
not  their  being,  but  their  bliss,  must  needs  be  utterly  consumed 
by  them ;  not  the  least  degree  of  comfort  or  hope  remains  to 
them  ;  the  higher  they  were  lifted  up  in  their  prosperity,  the  sorer 
will  their  fall  be  when  they  are  cast  down  into  destructions,  (for 
the  word  is  plural,)  and  suddenly  brought  into  desolation. 

( 3.)  Their  prosperity  is  therefore  not  to  be  envied  at  all,  but 
despised  rather;  quod  erat  demottstrandum — which  was  the  point 
to  be  established;  v.  20.  As  a  dream  when  one  awaketh,  so,  O 
Lord,  when  thou  awakest,  or  when  they  awake,  (as  some  read  it,) 
thou  shalt  despise  theirimage,  their  shadow,  and  make  it  to  vanish. 
In  the  day  of  the  great  judgment,  (so  the  Chaldee  paraphrase 
reads  it,)  when  they  are  awaked  out  of  their  graves,  thou  shalt, 
in  wrath,  despise  their  image;  for  they  shall  rise  to  shame  and 
everlasting  enntempt. 

See  here,  [1.]  What  their  prosperity  now  is;  it  is  but  an  image, 
a  vain  shew,  a  fashion  of  the  world  that  passes  away;  it  is  not  real, 
but  imaginary,  and  it  is  only  a  corrupt  imagination  that  makes  it  a 
happiness;  it  is  not  substance,  but  a  mere  shadow;  it  is  not  whal 
it  seems  to  be,  nor  will  it  prove  what  we  promise  ourselves  from 
it;  it  is  as  a  dream,  which  may  please  us  a  little,  while  we  are 
asleep,  yet,  even  then,  it  disturbs  our  repose;  but,  how  pleasing 
soever  it  is,  it  is  all  but  a  cheat,  all  false;  when  we  awake,  we  find 
it  so.  A  hungry  man  dreams  that  he  eats,  but  he  wakes,  and  his 
soul  is  empty,  Isa.  29.  8.  A  man  is  never  the  more  rich  or  honour- 
able for  dreaming  he  is  so.  Who  therefore  will  envy  a  man  the 
pleasure  of  adreani?  [2.]  What  will  be  the  issue  of  it;  God  will 
awake  to  judgment,  to  plead  his  own  and  his  people's  injured 
cause ;  they  shall  be  made  to  awake  out  of  the  sleep  of  their  carnal 
security,  and  then  God  shall  despise  their  image;  he  shall  make  it 
appear  to  all  the  world  how  despicable  it  is;  so  that  the  righteous 
shall  laugh  at  them,  52.  G,  7.  How  did  God  despise  that  rich 
man's  image,  when  he  said.  Thou  fool,  this  night  thy  soul  shall  be 
required  of  thee!  Luke,  12. 19,  20.  We  ought  to  be  of  God's 
mind,  for  his  judgment  is  according  to  truth,  and  not  to  admire 
and  envy  that  which  he  despises,  and  will  despise;  for,  sooner  or 
later,  he  will  bring  aH  the  world  to  be  of  one  mind. 

21.  Thus  my  heaft  was  grieved,  and  I  was 
pricked  in  my  reins.  22.  So  foolish  was  J,  and 
ignorant:  I  was  as  a  beast  before  thee.  23.  Ne- 
vertheless I  am  continually  with  thee:  thou  hast 
holden  ?ne  by  my  right  hand.  24.  Thou  shalt  guide 
me  with  thy  counsel,  and  afterward  receive  me  to 
glory.  25.  Whom  have  1  in  heaven  hut  thee? 
and  tliere  is  none  upon  earth  that  I  desire  beside 
thee.  26.  My  flesh  and  my  heart  faileth  :  hut  God 
is  the  strength  of  my  heart,  and  my  portion  for 
ever.  27.  For,  lo,  they  that  are  far  from  thee 
shall  perish:  thou  hast  destroyed  all  them  that  go 
a-vvlioring  from  thee.  28.  But  it  is  good  for  me 
to  draw  near  to  God:  I  have  put  my  trust  in  the 
Loud  God,  that  I  may  declare  all  thy  works. 
Behold  Sara.son's  riddle  again  unriddled.  Out  of  the  eater  cant* 


I'S  \I.MS.  LXXIII. 


Devout  Coiifidencft. 


(ortfi  meat,  ami  out  of  the  strong  sweetness;  [nr  \m-  Ikivc  liorc  nn 
account  of  tlie  good  iniprovenient  vliicli  ihc  psiiliiiist  miulc  of  that 
sore  temptation  with  which  lie  li;i<l  lioen  ;iss;iiill((l,  aiui  liv  which 
lie  was  almiist  overcome.  He  tiiat  stiitiihlcs  and  docs  tiot  fall,  hv 
recovering;  himself  lakes  so  nuicli  the  lont^cr  steps  forward.  It 
was  so  with  the  psalmist  here;  divers  ^(lod  lessons  lie  learned  frcmi 
liis  temptation,  his  struiroles  with  it,  and  his  victories  over  it.  Nor 
would  God  suffer  his  people  to  he  tempted,  if  his  grace  were  not 
sufficient  for  them,  not  only  to  save  them  from  harm,  hut  to  make 
them  gainers  by  it ;  even  this  shall  work  for  p;ood. 

I.  He  learned  to  think  very  humi>ly  of  himself,  and  to  abase  and 
accuse  himself  before  (jod ;  ((•.21,22.)  he  reflects  with  shame 
upon  the  disorder  and  danger  he  was  in,  anti  tlie  vexation  he  gave 
himself,  by  entertaining  llie  tem|)talion,  and  parleying  with  it;  My 
heart  uas  grieved,  and  I  was  priehed  in  iiiij  reins,  as  one  afflicted 
with  the  acute  pain  of  the  stone  in  the  region  of  the  kidnies.  If 
evil  thoughts  at  any  lime  enter  into  the  mind  of  a  good  man,  he 
does  not  roll  them  under  his  tor.cue  as  a  sweet  morsel,  but  ibey 
are  grievous  and  painful  to  him;  temptation  was  to  Paul  as  a 
thorn  in  the  flesh,  2Cor.  12.7.  This  particular  temptation,  the 
working  of  envy  and  discontent,  is  as  painful  as  any  other;  where 
it  constantly  rests,  it  is  the  rnltenness  of  the  bones,  (Prov.  14.  30.) 
where  it  does  but  occasionallv  come,  it  is  the  pricking  of  the 
reins.     Frctfulness  is  a  corruption  that  is  its  own  correction. 

Now,  in  the  reflection  upon  it,  1.  He  owns  it  was  his  folly  thus 
to  vex  himself;  "So  foolish  was  I  to  be  my  own  tormentor."  Let 
peevish  people  tlius  reproach  themselves  for,  and  shame  themselves 
out  of,  their  discontents;  "  AVhat  a  fool  am  I  thus  to  make  my- 
self uneasy  without  a  cause!"  2.  He  owns  it  was  his  ignorance 
to  vex  himself  at  this;  ".So  iiiiiorant  was  I  of  that  which  I  might 
have  known,  and  which,  if  I  had  known  it  aright,  would  have 
been  sufficient  to  have  silenced  niv  murmuis.  I  was  as  a  beast. 
Behemoth,  a  great  beast,  before  thee.  Beasts  mind  present  things 
only,  and  never  look  before  at  what  is  to  come ;  and  so  difl  I. 
If  I  had  not  been  a  great  fool,  I  should  never  have  suffered  such 
a  senseless  temptation  to  have  prevailed  over  me  so  far.  What ! 
to  envy  wicked  men  upon  account  of  their  prosperitv?  To  he 
ready  to  wish  nivself  one  of  them,  and  to  think  of  changing  con- 
ditions with  them?  Sn foolish  uas  /."  Note,  If  good  men  do, 
at  any  lime,  through  the  surprise  and  strength  of  temptation,  think, 
or  speak,  or  act,  amiss,  when  they  see  their  error,  they  will  reflect 
upon  it  with  sorrow,  and  shame,  and  self-abhorrence;  will  call 
themselves/oo/s  for  it;  Surely  I  am  more  hrutisk  than  any  man, 
Prov. 30. 2.  Job. 42. 5,6.     Thus  David,  2Sam. 24.  10. 

H.  He  took  occasion  hence  to  own  his  dependence  on,  and  obli- 
gations to,  the  grace  of  God;  (i'.23.)  "Nevertheless,  foolish  as  I 
am,  I  am  eontimially  with  thee,  and  in  thy  favour,  thou  hast  holden 
VIC  hy  my  right  hand."  This  may  refer,  eillier,  1 .  To  the  care  God 
liad  taken  of  him,  and  the  kindness  he  had  shewed  him,  all  along 
from  his  beginning  hitherto.  He  had  said,  in  the  hour  of  tempta- 
tion, (y.l4.)  All  the  day  long  have  J  been  plagued;  but  here  he 
corrects  himself  for  that  passionate  complaint,  "Thousrh  God  has 
chastened  me,  he  has  not  cast  me  off;  notwithstanding  all  the 
crosses  of  mv  life,  I  have  been  eonlinually  uith  thee,  I  have  had  thy 
presence  with  me,  and  thou  hast  been  nigh  unto  me  in  all  that 
which  I  have  called  upon  thee  for;  and  therefore,  though  per- 
Jilexed,  vet  not  in  despair.  Though  God  has  sometimes  written 
bilter  things  against  me,  yet  he  has  still  holden  me  by  my  right 
hand,  both  to  keep  me,  that  I  should  not  desert  him,  or  fly  off  from 
him,  and  to  prevent  my  sinking  and  fainting  under  my  burthens, 
or  losing  mv  way  in  the  wilderness  through  which  I  have  walked." 
If  we  have  been  kept  in  the  way  with  God,  kept  clo.se  to  oilr 
duty,  and  upheld  in  our  integrity,  we  must  own  ourselves  indebted 
to  the  free  grace  of  God  for  our  preservation  ;  Having  obtained  help 
(f  God,  f  continue  hitherto.  And  if  he  has  thus  maintained  the 
spiritual  life,  the  earnest  of  eternal  life,  we  ought  not  to  complain, 
whatever  calamities  of  this  present  time  we  have  met  with.  Or, 
2.  To  the  late  ex)>erience  he  had  had  of  the  power  of  divine  grace 
in  carryina;  him  through  this  strong  temptation,  and  brincinc  him 
off  a  conqueror;  "I  was  foolish  and  ignorant,  and  yet  thou  hast 
liad  ccmj)assion  on  me,  and  taught  me,  ('^leb.S.  2."!  .^; d  ki  j)t  me 


under  thy  protection;"  fur  llie  uiiworlhiupss  of  man  is  no  bar  to 
the  free  grace  of  God.  We  must  ascribe  our  safety  in  leuipfation, 
and  our  victory  over  it,  nut  to  our  own  wisdom,  for  we  arc  foolish 
and  ignorant,  but  to  the  gracious  presence  of  fiod  with  us,  and 
the  prevalency  of  Christ's  intercession  for  us,  that  our  faith  may 
not  fail;  " 3fy  feet  were  almost  gone,  and  they  had  quite  gon« 
past  recovery,  but  that  thou  hast  holden  me  by  my  right  hand, 
and  so  kept  me  from  fallincr." 

III.  He  encouraged  himself  to  hope  that  liie  same  God  who  had 
delivered  him  from  this  evil  work,  wotdd  preserve  him  to  his 
heavenly  kingdom,  as  St. Paul  does;  (2Tiin.4.1(t.)  "I  am  now 
upheld  by  tliee,  therefore  thou  shalt  guide  me  with  thy  counsel; 
leading  me,  as  thou  hast  done  hitherto,  many  a  difficult  step  ; 
and,  since  I  am  now  conliniiallv  with  thee,  thou  shalt  ofleruard 
receive  me  to  glory,"  v. 21.  This  completes  the  happiness  of  the 
saint.s,  so  that  tliev  have  no  reason  to  envy  the  worldly  prosperitv 
of  sinners.  Note,  1.  All  those  who  C(mimit  themselves  to  flod, 
shall  be  guided  with  his  counsel,  with  tlie  counsel  both  of  his  VVi>r(i 
and  of  his  Spirit,  the  best  Counsellors.  The  psalmist  had  like  to 
have  paid  dear  for  following  his  own  counsels  in  this  temptation, 
and  tlierefore  resolves,  for  the  future,  to  lake  God's  advice,  whiih 
shall  never  be  wanting  to  those  that  duly  seek  if,  with  a  resolulion 
to  follow  it.  2.  All  those  who  are  guided  and  led  by  the  counsel 
of  God  in  tliis  world,  shall  be  received  to  his  glory  in  another 
world.  If  we  make  God's  glory  in  us  the  end  we  aim  at,  he  will 
make  our  glory  with  him  the  end  we  shall  for  ever  be  happv  in. 
Upon  this  consideration,  let  us  never  envy  sinners,  but  rather 
bless  ourselves  in  our  own  blessedness.  If  God  direct  us  in  the 
way  of  our  duty,  and  prevent  our  turning  aside  out  of  it,  he  v. ill 
afterward,  when  our  state  of  trial  and  preparation  is  over,  receive 
us  to  his  kinffdom  and  glory;  the  belic^ing  hopes  and  prospects 
of  which  will  reconcile  us  to  all  the  dark  providences  that  n<iw 
puzzle  and  perplex  us,  and  ease  us  of  the  pain  we  have  been  jiiit 
into  by  some  threatening  temptations. 

IV.  He  was  hereby  quickened  to  cleave  the  closer  to  God,  and 
very  much  confirmed  and  comforted  in  the  choice  he  had  m;ide  of 
him;  (f.  2.5,  2G.)  his  thoughts  here  dwell  with  delinht  upon  his 
own  happiness  in  God,  as  much  greater  than  the  tiappiness  of  the 
ungodly  that  prospered  in  the  world.  He  saw  little  reason  to  envv 
Iheni  what  they  had  in  the  creature,  when  he  found  how  much 
more  and  belter,  surer  and  sweeter,  comforts  he  had  in  llie  Creator, 
and  what  cause  he  had  to  congratulate  himself  on  this  account. 
He  had  complained  of  his  afflictions;  (r.  14.)  but  this  makes  tliem 
very  light  and  easy.  All  is  well,  if  God  be  mine.  We  have  here  Ihe 
breathings  of  a  sanctified  soul  toward  God,  and  its  repose  in  him,  as 
that  to  a  godly  man  really,  which  the  prosperity  of  a  worldly  man 
is  to  him  in  conceit  and  imagination  ;  Wlwm  have  I  in  heaven  but 
thee?  There  is  scarcely  a  verse,  in  all  the  psalms,  more  expressiv  e 
than  this  of  the  pious  and  devout  affections  of  a  soul  to  God  ;  here 
it  soars  up  toward  him,  follows  hard  after  him,  and  vet,  at  ll;e 
same  time,  has  an  entire  satisfaction  and  complacency  in  him. 

1.  It  is  here  supposed  that  God  alone  is  the  Felicity  and  Chief 
Good  of  man.  He,  and  he  only,  that  made  the  soul,  can  make 
it  happy;  there  is  none  in  heaven,  none  in  earth,  that  can  pretend 
to  do  it  besides. 

2.  Here  are  expressed  the  workings  and  breathings  of  a  soul 
toward  God  accordingly.     If  God  be  our  Felicity, 

(l.)Then  we  must  have  him;  (miom  have  I  but  thee?)  we 
must  choose  him,  and  make  sure  to  ourselves  an  interest  in  him. 
What  will  it  avail  us  that  he  is  the  Felicity  of  souls,  if  he  be  not 
the  Felicity  of  our  souls,  and  if  we  do  not  by  a  lively  faith  make 
him  ours,  by  joining  ourselves  to  him  in  an  everlasting  covenant  I 

(2.)  Then  our  desire  must  be  toward  him,  and  our  deliijht  in 
him  ;  the  word  signifies  both  ;  we  must  delight  in  what  wt  have 
of  God,  and  desire  what  we  yet  further  hope  for.  Our  desires 
must  not  only  be  offered  up  to  God,  but  they  must  all  terminate 
m  him;  desiring  nothing  more  than  God,  but  still  more  anil 
more  of  him ;  this  includes  all  our  prayers.  Lord,  give  vs  thyself; 
as  that  includes  all  the  promises,  I  will  be  to  them  a  God.  Thr. 
desire  of  ovr  souls  is  to  thy  name. 

(3.)  We  must  prefer  him  in  our  choice  and  desire  before  any 


PSALMS,  LXXIII,  LXXIV. 


Devout  Confidence. 


©iher.  [1.]  "  There  is  none  in  heaven  but  thee,  none  to  seek  to, 
or  trust  in,  none  to  court  or  covet  acquaintance  with,  but  thee." 
God  is  in  himself  more  glorious  than  any  celestial  being,  (89.6.) 
and  must  be,  in  our  ejes,  infiuitelv  more  desirable.  Excellent 
lieings  there  are  in  heaven,  but  God  only  can  make  us  happy. 
Ills  favour  is  infinitely  more  to  us  than  the  refreshment  of  the 
<le\vs  of  heaven,  or  the  benign  influence  of  the  stars  of  heaven; 
more  than  the  friendship  of  the  saints  in  heaven,  or  the  good 
offices  of  the  angels  there.  [2.]  /  desire  none  on  earth  beside  thee ; 
not  only  none  in  heaven,  a  place  at  a  distance,  which  we  have  but 
little  acquaintance  with,  but  nsne  on  earth  neither,  where  we 
have  many  friends,  and  wliere  much  of  our  present  interest  and 
concern  lie.  "Earth  carries  away  the  desires  of  most  men,  and 
yet  I  have  none  on  earth,  no  persons,  no  things,  no  possessions, 
no  delights,  that  I  desire  beside  thee,  or  with  thee,  in  comparison 
or  competition  with  thee."  We  must  desire  nothing  beside  God, 
but  what  we  desire  for  him  ;  (Nil  prcpier  te,  7iisi  propter  tc — No- 
thing  beside  thee,  except  for  thy  sake;)  nothing  but  what  we  desire 
from  him,  and  can  be  content  without,  so  that  it  be  made  up  in 
bim.  We  must  desire  nothing  beside  God,  as  needful  to  be  a 
partner  with  him  in  making  us  happy. 

(4.)  Then  we  must  repose  ourselves  in  God  with  an  entire 
satisfaction,  t'.26.  Observe  here,  [1.]  Great  distress  and  trouble 
supposed;  My  flesh  and  my  heart  fail.  Note,  Others  have  ex- 
perienced, and  we  must  expect,  the  failing  both  of  flesh  and 
heart.  The  body  w  ill  fail  by  sickness,  age,  and  death ;  and  that 
T\'hich  touches  the  bone  and  the  flesh,  touches  us  in  a  tender  part, 
that  part  of  ourselves  which  we  have  been  but  too  fond  of ;  when 
the  flesh  fails,  the  heart  is  ready  to  fail  too;  the  conduct,  courage, 
and  comfort  fail.  [2.]  Sovereign  relief  provided  in  this  distress; 
But  God  is  the  Strength  of  my  heart,  and  my  Portion  for  ever. 
Note,  Gracious  souls,  in  their  greatest  distresses,  rest  upon  God 
as  their  spiritual  Strength,  and  their  eternal  Portion.  First,  "  He 
is  the  Strength  of  my  heart  :  the  Rock  of  my  heart,  a  firm 
Foundation,  which  will  bear  my  weight,  and  not  sink  under  it. 
God  the  Strength  ef  my  heart ;  I  have  found  him  so,  I  do  so  still, 
and  hope  ever  to  find  him  so."  In  the  distress  supposed,  he  had 
put  the  case  of  a  double  failure,  both  flesh  and  heart  fail;  but 
m  the  relief,  he  fastens  on  a  single  support,  he  leaves  out  the 
flesh  and  the  consideration  of  that,  it  is  enough  that  God  is  the 
Strength  of  his  heart.  He  speaks  as  one  careless  of  the  bodv, 
(Let  that  fail,  there  is  no  remedy,)  but  as  one  concerned  about 
the  soul,  to  be  strengthened  in  the  inner  man.  Secondly,  "He  is 
my  Portion  for  ever ;  he  will  not  only  support  me  while  I  am 
here,  but  make  me  hap)iv  when  I  go  hence."  The  saints  choose 
God  for  their  Portion,  thev  have  him  for  their  Portion,  and  it  is 
their  happiness  that  he  will  be  their  Portion  ;  a  Portion  that  will 
last  as  long  as  the  immortal  soul  lasts. 

V.  He  was  fidly  convinced  of  the  miserable  estate  of  all  wicked 
people.  This  he  learned  in  the  sanctuary,  upon  this  occasion,  and 
he  would  never  forget  it;  (r.  27.)  "  Lo,  they  that  are  far  from 
thee,  in  a  state  of  distance  and  estrangement,  that  desire  the 
Almighty  to  depart  from  them,  shall  certainly  perish ;  so  shall  their 
doom  be;  they  choose  to  be  far  from  God,  and  they  shall  be  far 
from  him  for  ever ;  thou  shalt  justly  destroy  all  them  that  go  a 
■whoring  from  thee,  all  apostates,  that  in  profession  have  been 
betrothed  to  God,  but  forsake  him,  their  duty  to  him,  and  their 
communion  with  him,  to  embrace  the  bosom  of  a  stranger."  The 
doom  is  severe,  no  less  than  perishing,  and  being  destroyed.  It 
is  universal;  "They  shall  all  be  destroyed  without  exception." 
It  is  certain;  "Thou  hast  destroyed:"  it  is  as  sure  to  be  done  as 
if  done  already  ;  and  the  destruction  of  some  ungodly  men  is  an 
earnest  of  the  perdition  of  all.  God  himself  undertalies  to  do  it, 
into  whose  hands  it  is  a  fearful  thins  to  fall;  "Thou,  though  infi- 
nite in  goodness,  wilt  reckon  for  thine  injured  honour  and  abused 
patience,  and  wilt  destroy  them  that  go  a  whoring  from  thee." 

VI.  He  was  greatly  encnuraced  to  cleave  to  God,  and   to  con- 
fide in   him,   i'.28.      If  they  that  are   far  from  God  shall  pn-ish. 
then,  1.  Let  this  constrain  us  to  live  in  coinniunion  with  (iod  ;   if 
it  fore  so  ill  with  those  that  live  at  a  distance  from  him,  then  it  is  ■ 
|ood,  very  good,  the  chief  good,  thai  good  for  a  mnn.  in  this  life,  | 


which  he  should  most  carefully  pursue  and  secure.  "It  is  best 
for  me  to  draw  near  to  God,  and  to  have  God  draw  near  to  me :" 
the  original  may  take  in  both.  But  for  my  par',  (so  I  would 
read  it,)  the  approach  of  God  is  good  fur  me.  Our  drawing  near 
to  God  takes  rise  from  his  drawing  near  to  us,  and  it  is  the  happy 
meeting  that  makes  the  bliss.  Here  is  a  great  truth  laid  down. 
That  it  is  good  to  draw  near  to  God;  but  the  life  of  it  lies  in  the 
application,  "It  is  good  for  me."  Those  are  the  wise,  who  know 
what  is  good  for  themselves  ;  "  It  is  good,  says  he,  (and  every 
good  man  agrees  with  him  in  it,)  it  is  good  for  me  to  draw  near  to 
God;  it  is  my  duty,  it  is  my  interest."  2.  Let  us  therefore  live  in 
a  continual  dependence  upon  him;  "/  have  put  my  trust  in  the 
Lord  God,  and  will  never  go  a  whoring  from  him  after  any  creature- 
confidences."  If  wicked  men,  notwithstanding  all  their  prosperilv, 
shall  perish  and  be  destroyed,  then  let  us  trust  in  the  Lord  God, 
in  him,  not  in  them,  (see  14G.  3.  .5.)  in  him,  and  not  in  our 
worldly  prosperity;  let  us  trust  in  God,  and  neither  fret  at  them 
nor  be  afraid  of  them;  let  us  trust  in  him  for  a  better  portion 
than  their's  is.  3.  While  we  do  so,  let  us  not  doubt  but  that  we 
shall  have  occasion  to  praise  his  name.  Let  us  trust  in  the  Lord, 
that  we  may  declare  all  his  works.  Note,  Those  that  with  an 
upright  heart  put  their  trust  in  God,  sJiall  never  want  matter  iot 
thanksgiving  to  liini. 

PSALM  LXXIV. 

This  psalm  does  so  particulnrly  describe  the  destruction  of  Jerusalem  and  tlie 
temple,  by  Nebuchadnezzar  and  the  army  of  the  Chaldeans,  and  can  so  ill  be 
applied  to  any  other  event  jee  meet  with  in  the  Jewish  history,  that  interpreters 
incline  to  think,  either,  it  was  penned  by  David,  or  Asaph  in  Darid^s  time, 
tvith  a  projiheticiil  reference  to  tliai  sad  event ;  which  yet  is  not  so  probable; 
or,  that  it  was  penned  by  another  Asaph,  who  lived  at  the  time  of  the  captivity, 
or  by  Jeremiah,  (for  it  is  of  a  piece  with  bis  Lamentations,)  or  some  other  pro' 
phet,  and,  after  the  return  out  of  captivity,  was  delivered  to  the  sons  of  Asaph, 
who  were  called  by  his  name,  for  the  public  service  of  the  church.  That  was 
the  most  eminent  family  of  the  sing;ers  in  EzriCs  time,  .Vee  Kzra,  2.  41. — 
3.10.  Nell.  11.  17,22.-12.3.5,40.  The  deplorable  case  of  the  people  of  God, 
at  that  time,  is  here  spread  before  the  Lord,  and  left  trith  him.  The  prophet, 
ill  the  name  of  the  church,  I.  Puts  in  complaining  pleas  of  the  miseries  they 
stiff ered,  for  the  quickening  of  their  desires  in  prayer,  r.  1 . .  1 1.  //.  He  puts 
in  comfortable  pleas  for  the  encouraging  of  their  faith  in  prayer,  r.  12.  .17. 
///.  He  concludes  with  divers  petitions  to  God  for  deliverances,  t'.  18..23. 
/n  singing  it,  we  tnust  be  affected  with  the  former  desoMions  of  the  church, 
for  we  are  members  of  the  same  body,  and  maif  apply  it  to  any  present  dis' 
tresses  or  desolations  of  any  part  of  the  Christian  cliurch. 


1. 


Maschil  of  Asaph. 
hast  llioii  cast  vs 


OGOD,  why  hast  thou  cast  vs  off  for  ever'' 
W/ii/  doth  thine  ano-er  smoke  against  the 
sheep  of  thy  pasture?  2.  Remember  thy  congrega- 
tion, which  thou  hast  purchased  of  okl  ;  the  rod  of 
thine  inheritance,  which  thou  hast  redeemed;  this 
mount  Zion,  wherein  tliou  hast  dwelt.  3.  Lift  up 
thy  feet  unto  the  perpetual  desolations;  eve7i  aU 
that  the  enemy  hath  done  wickedly  in  the  sanc- 
tuary. 4.  Thine  enemies  roar  in  the  midst  of  thy 
congregations;  they  set  up  their  ensigns_/or  signs. 
5.  A  man  was  famous  according  as  he  had  lifted 
up  axes  upon  the  thick  trees.  6.  But  now  they 
break  down  the  carved  work  thereof  at  once  with 
axes  and  hammers.  7.  They  have  cast  fire  into  thy 
sanctuary,  they  have  defiled  by  casting  dotcn  the 
dwelling-place  of  thy  name  to  the  ground.  8.  They 
said  in  their  hearts.  Let  us  destroy  them  together: 
they  have  burned  up  all  the  synagogues  of  God  in 
the  land.  9.  We  see  not  our  signs:  there  is  no 
more  any  prophet;  neither  is  there  among  us  any 
that  knoweth  how  long.      10.  O  God,   how  lon.^' 


PSALMS,  LXXIV. 


Mournful  Complaints. 


siiall  the  adversary  reproach?  shall  the  enemy 
blaspheme  thy  name  for  ever?  11.  Wi)y  with- 
drawest  lliou  thy  iiand,  even  thy  right  hand? 
|)luck  it  out  of  thy  bosom. 

This  psalm  is  entitled  Maschil,  a  psalm  to  give  instruction,  for 
it  was  penned  in  a  day  of  affliction,  which  is  intended  for  instruc- 
tion;  and  tliis  instruction,  in  seneral,,  it  gives  us.  That,  when  we 
are,  upon  any  account,  in  distress,  it  is  our  wisdom  and  dutv  to 
apply  ourselves  to  God  by  faithful  and  fervent  prayer,  and  we 
shall  not  find  it  in  vain  to  do  so. 

Three  things  they  here  complain  of. 

I.  The  displeasure  of  God  ae;ainst  them,  as  that  which  was  the 
cause  and  bitterness  of  all  their  calamities.  They  look  above  the 
instruments  of  their  trouble,  who,  they  knew,  could  have  no 
power  ajjainst  them,  unless  it  were  jjiven  them  from  above,  and 
keep  their  eye  upon  God,  by  whose  determined  cotmsel  they  were 
delivered  up  into  the  hands  of  wicked  and  unreasonable  men. 
Observe  the  liberty  they  take  to  expostulate  with  God;  (I'.l.)  we 
hope,  not  too  great  a  liberty,  for  Christ  himself,  upon  the  cross, 
cried  out,  3Iy  God,  my  God,  ivliy  hast  tlion  forsaken  me?  So  the 
church  here,  O  God,  ichy  hast  thou  forsaken  vs  for  ever?  Here 
Ihey  speak  according  to  their  present  dark  and  melancholy  appre- 
hensions ;  for  otherwise.  Has  God  cast  away  his  people?  God  for- 
bid, Rom.  11.1.  The  people  of  God  must  not  think  that  because 
(hey  are  cast  down,  they  are  therefore  cast  off;  that  because  men 
cast  them  off,  therefore  God  does;  and  that  because  he  seems  to 
fast  them  off  for  a  time,  therefore  they  are  really  cast  off  forever: 
yet  this  expostulation  intimates,  that  they  dreaded  God's  casting 
them  off  more  than  anv  thing,  that  they  desired  to  be  owned  of 
him,  whatever  they  suffered  from  men,  and  were  desirous  to  know 
wherefore  he  thus  contended  with  them;  Why  doth  thine  anger 
smoke?  Why  does  it  rise  up  to  such  a  degree,  that  all  about  us 
take  notice  of  it,  and  ask.  What  means  the  heat  of  this  great 
anger?  Deut. 29.24.  Compare  r. 20.  where  the  anger  of  the  Lord 
and  his  jealousy  are  said  to  smoke  against  sinners. 

Observe  what  they  plead  with  God,  now  that  they  lay  under 
the  tokens  and  apprehensions  of  his  wrath. 

1.  They  plead  their  relation  to  him;  "We  are  the  sheep  of 
thy  pasture,  the  sheep  wherewith  thou  hast  been  pleased  to  stock 
thy  ])flstnre,  thy  peculiar  people,  whom  thou  art  pleased  to  set 
apart  for  thyself,  and  design  for  thine  own  glory.  That  the  wolves 
worry  the  sheep  is  not  strange;  but  was  ever  any  shepherd  thus 
displeased  at  his  own  sheep?  liemember,  we  are  thy  conr/rrqa- 
fjon,  (r.  2.)  incorporated  by  thee  and  for  thee,  and  devoted  to 
thy  praise;  we  arc  the  rod,  or  tribe,  of  thine  inheritance,  «honi 
thou  hast  been  pleased  to  claim  a  special  property  in,  above  other 
people,  (Dent.  32. 9.)  and  from  whom  thou  hast  received  the 
rents  and  issues  of  praise  and  worship,  more  than  from  the 
neighbouring  nations.  Nav,  a  man's  inheritance  may  lie  at  a 
great  distance,  but  we  are  pleading  for  mount  Zion,  wherein  thou 
hast  dwelt,  which  has  been  the  place  of  thy  peculiar  delight  and 
residence,  thy  demesne  and  mansion." 

2.  They  plead  the  great  things  God  had  done  for  them,  and 
the  vast  expense  he  had  been  at  upon  them ;  "  It  is  thy  congre- 
aalion,  which  thou  hast  not  only  made  with  a  word's  speaking, 
but  purchased  of  old  by  many  miracles  of  mercy,  when  they  were 
first  formed  into  a  people;  it  is  thine  inheritance,  which  thou  hast 
redeemed  when  they  were  sold  into  servitude;"  God  gave  Egypt 
to  ruin  for  their  ransom,  gave  men  for  them,  and  people  for  their 
life,  Isa.43.  3,4.  "Now,  Lord,  wilt  thou  now  abandon  a  people 
that  cost  thee  so  dear,  and  has  been  so  dear  to  thee?"  And  if 
the  redemption  of  Israel  out  of  Egypt  was  an  encouragement  to 
hope  that  he  would  not  cast  them  off,  much  more  reason  have  we 
to  hope  that  God  will  not  cast  off  any  whom  Christ  has  redeemed 
with  bis  own  blood  ;  hut  the  people  of  his  purchase  shall  be  for 
ever  the  people  of  his  praise. 

3.  They  plead  the  calamitous  state  that  they  were  m;  (y.3.) 
"  Lift  vp  thy  feet ;  come  with  speed  to  repiar  the  desolations  thai 
ure  made  in  thy  sanctuary,  which  otherwise  will  be  porpolual  and 


irreparable."  It  has  been  sometimes  said,  that  the  divine  ven- 
geance strikes  with  iron  hands,  yet  it  comes  with  leaden  feet;  and 
then  those  who  wait  for  the  day  of  the  Lord,  cry,  Lord,  lift  vp  thy 
feet.  Exalt  thy  steps;  magnify  thyself  in  the  outgoing  of  thy 
providence.  When  the  desolations  of  the  sanctuary  have  con- 
tinued long,  we  are  tempted  to  think  they  will  be  jierpetual;  but 
it  is  a  teiM|)talion ;  for  God  will  avenge  his  own  elect,  will  avenge 
them  speedily,  though  he  bear  long  with  their  oppressors  and 
persecutors. 

If.  They  complain  of  the  outrage  and  cruelty  of  their  enemies; 
not  so  much,  no  not  at  all,  of  what  they  had  done  to  the  prejudice 
of  their  secular  interests;  here  are  no  complaints  of  the  burning  of 
their  cities  and  ravaging  of  their  country,  but  only  what  thcv  had 
done  against  the  sanctuary  and  the  synagogue.  The  concerns  of 
religion  should  lie  nearer  our  hearts,  and  affect  us  more,  than  any 
worldly  concern  whatsoever.  The  desolation  of  God's  house  should 
grieve  ns  more  than  the  desolation  of  our  own  houses;  for  the 
matter  is  not  great  what  becomes  of  us  and  our  families  in  this 
world,  provided  God's  name  may  be  sanctified,  his  kingdom  may 
come,  and  his  will  be  done. 

1.  He  complains  of  the  desolations  of  ihe  sancfury,  as  Daniel, 
c/i.9. 17.  The  temple  at  Jerusalem  was  the  dwelling-place  of 
God's  name,  and  therefore  the  sanctuary,  or  holy  place,  v.l.  In 
this,  the  enemies  did  wickedly,  (v. 3.)  for  they  destroyed  it  in 
downright  contempt  of  God  and  affront  to  him.  (l.)They  roared 
in  the  midst  of  God's  congregations;  there  where  God's  faithful 
people  attend  on  him  with  an  humble,  reverent,  silence,  or  softly 
speaking,  they  roared  in  a  riotous,  revelling,  manner,  being  elated 
with  having  made  themselves  masters  of  that  sanctuary,  of  which 
they  had  sometimes  heard  formidable  things.  (2.)  They  set  vp 
their  ensigns  for  signs;  the  banners  of  their  army  Ihey  set  up  in 
the  temple,  (Israel's  strongest  castle,  as  long  as  they  kept  close  to 
God,)  as  trophies  of  their  victory.  There  where  the  signs  of  God's 
presence  used  to  be,  now  the  enemy  had  set  up  their  ensigns. 
This  daring  defiance  of  God  and  his  power  touched  his  people  in 
a  tender  part.  ( 3.)  They  took  a  pride  in  destroying  the  carved 
work  of  the  temple.  As  much  as,  formerly,  men  thought  it  an 
honour  to  lend  an  hand  to  the  building  of  the  temple,  and  he  was 
thought  famous  that  helped  to  fell  timber  for  that  work,  so  much, 
now,  they  valued  themselves  upon  their  agency  in  destroying  it, 
J'. 5, e.  Thus,  as  formerly  those  were  celebrated  for  wise  men 
that  did  service  to  religion,  so  now  they  are  cried  up  for  wits  that 
help  to  run  it  down.  Some  read  it  thus.  They  shciv  themselves,  as 
one  that  lifts  up  axes  on  high  in  a  thicket  of  trees,  for  so  do  they 
tjreak  down  the  carved  work  of  the  temple;  they  make  no  more 
scruple  of  breaking  down  the  rich  wainscot  of  the  temple,  than 
wood-cutters  do  of  hewing  trees  in  the  forest;  such  indignation 
have  they  at  the  sanctuary,  that  the  most  curious  carving  that 
ever  was  seen  is  beaten  down  by  the  common  soldiers,  without 
any  regard  had  to  it,  either  as  a  dedicated  thing,  or  as  a  piece 
of  exquisite  art.  (4.)  They  set  fire  to  it,  and  so  violated  or 
destroyed  it  to  the  grottnd,  v.l.  The  Chaldeans  burnt  the  house 
of  God,  that  stately,  costly,  fabric,  2Chron.36. 19.  And  the 
Romans  left  not  there  one  stone  upon  another,  (Matth.  24. 2.) 
razing  it,  razing  it  even  to  the  foundations,  till  Zion,  the  holy 
mountain,   was,   by  Titus  Vespasian,  ploughed  as  a  field. 

2.  He  com|>lains  of  the  desolations  of  the  synagogues,  or  schools 
of  the  prophets,  which,  before  the  captivity,  were  in  use,  thousfh 
much  more  after.  There  God's  word  was  read  and  expounded, 
and  his  name  praised  and  called  upon,  without  altars  or  sacrifices. 
These  also  they  had  a  spite  to  ;  {v.  8.)  Let  us  destroy  them  together; 
not  only  the  temple,  but  all  the  places  of  religious  worship,  and 
the  worshippers  with  them;  let  us  destroy  them  together,  let  them 
be  consumed  in  the  .same  flame.  Pursuant  to  this  impious  rc«olve, 
they  burnt  up  all  the  synagogues  of  God  in  the  land,  and  laid 
them  all  waste.  So  great  was  their  rage  against  relision,  that 
the  religious  iiouses,  because  religious,  were  all  levelled  with  the 
ground,  that  God's  worshippers  might  not  glorify  God,  and  edify 
one  another,  by  meeting  in  solemn  assemblies. 

III.  The  great  aggravation  of  all  these  calamities,  was,  that 
Ihey  had  no  prospect  at  all  of  relief,  nor  could  they  foresee  an  end 


PSALMS.  LXXI\' 


Acknowledi'ments  of  Divine  Power 


of  them;  (u.9.)  "We  see  out  enemy's  sign  set  up  in  tlie sanctuary, 
but  ti-e  see  not  our  signs,  none  of  the  tokens  of  Gods  presence, 
no  hopeful  indications  of  nppioachinp;  deliverance;  there  is  no 
more  ami  -prophet  to  tell  us  Imw  long  tile  trouble  \viil  last,  and 
hheii  lhin<;s  concerninp:  us  sliall  have  an  erd;  that  the  hope  of 
an  issue,  at  lust,  niav  support  us  under  our  troubles."  In  the 
caplivitv  in  Babylon,  they  had  prophets,  and  had  been  told  how 
lonsr  the  captivity  should  continue,  but  the  day  was  cloudy  and 
dark,  (Ezek.  34. 12.)  and  they  had  not  as  yet  the  comfort  of  these 
gracious  discoveries ;  God  spake  once,  yea.  twice,  good  words 
and  comfortable  words,  but  they  percei\ed  them  not.  Observe, 
Thev  do  not  complain,  "We  see  not  our  armies,  there  are  no 
men  of  war  to  command  our  forces,  nor  any  to  go  forth  with  our 
hosts;"   but,   "no  (jrophets,   none  to  tell  us  how  long." 

This  puts  them  upon  expostulating  with  God,  as  delaying, 
1.  To  assert  his  honour,  fu.lO.)  Hnw  long  shall  the  adversary 
reproach,  and  blaspheme  thi/  name?  In  the  desolations  of  the 
sanctuary,  our  chief  concern  should  be  for  the  glory  of  God, 
that  that  may  not  be  injured  by  the  blasphemies  of  those  who 
persecute  his  people  for  his  sake,  because  they  are  his;  and 
therefore  our  inquiry  should  be,  not  "  How  long  shall  we  be 
troubled,"  but  "How  long  shall  God  be  blasphemed?"  2.  To 
exert  his  power;  (r.ll.)  "  Why  withdrawest  thou  thy  hand,  and 
dost  not  stretch  it  out,  to  deliver  ihy  people,  and  destroy  thine 
enemies?  Pluck  it  out  of  thy  bosom,  and  be  not  as  a  man 
asttmislied,  as  a  man  that  cannot  save,  or  will  not,"  Jer.  14.9. 
When  the  power  of  enemies  is  most  threatening,  it  is  comfortable 
to  fly  to  the  power  of  God. 

12.  For  God  is  my  King  of  old,  working  salva- 
tion in  the  midst  of  the  earth.  13.  Thou  didst 
tlivide  the  sea  by  thy  strength:  thou  brakest  the 
heads  of  the  dragons  in  the  waters.  14.  Thou 
brakest  the  heads  of  leviathan  in  pieces,  a?id 
gavest  him  to  be  meat  to  the  people  i'nhahiting 
the  wilderness.  15.  Thou  didst  cleave  the  foun- 
tain and  the  flood  :  thou  driedst  up  mighty  rivers. 
16.  The  day  is  thine,  the  night  also  is  thine:  thou 
hast  prepared  the  light  and  the  sun.  17.  Thou 
hast  set  ail  the  borders  of  the  earth:  thou  hast 
made  summer  and  winter. 

The  lamenting  church  fastens  upon  something  here,  which  she 
calls  to  mind,  and  therefore  hath  she  hope,  (as  Lam.  3.  21.)  with 
which  she  encourages  herself,  and  silences  her  own  complaints. 

Two  things  quiet  the  minds  of  those  that  are  here  sorrowing 
for  the  solemn  assendilv. 

I.  That  God  is  the  God  of  Israel,  a  God  in  covenant  with  his 
people;  (r.  12.)  God  is  my  King  of  old.  This  comes  in  both  as 
a  plea  in  praver  to  God,  (44.4.  Thou  art  ?/??/  King,  O  God,)  and 
as  a  prop  to  their  own  faith  and  hope,  to  enconrage  themselves  to 
expect  deliverance,  considering  the  days  of  old,!!.  5.  The  church 
speaks  as  a  com|>le\  bodv,  the  same  in  every  age,  and  therefore 
calls  God,  "  Mv  King,  niv  King  of  old,"  or,  "from  antiquity;" 
he  of  (lid  put  liiniself  into  that  relation  to  them,  and  appeared 
and  acted  for  them  in  that  relation;  as  Israel's  King,  he  wrought 
salvation  in  the  midst  of  the  nations  of  the  earth;  for  what  he 
did,  in  the  Rovernment  of  the  world,  tended  toward  the  salvation 
of  his  church. 

Several  things  are  here  mentioned,  which  God  had  done  for 
his  people,  as  their  King  of  old,  which  encouraged  them  to  com- 
mit themselves  to  him,  and  depend  upon  him.  1.  He  had 
divided  the  sea  before  them,  when  thev  came  out  of  Eg\pt,  not 
by  the  strength  of  Moses  or  his  rod,  but  by  his  own  streno-lh ; 
and  he  that  could  do  that  could  do  anv  thing.  2,  He  had  de- 
stroyed Pharaoh  and  the  Egyptians;  Pharaoh  was  the  leviathan, 
the  Egyptians  were  tlie  dragons,  fierce  and  cruel.  Observe, 
(l.)The  victory  obtained  over  these  enemies;  God  brake  their 


heads,  baffled  their  politics;  as  \\\\en  Israel,  the  more  they  wew 
afflicted  by  them,  multiplied  the  more;  God  crnsiied  their  powers, 
though  conqilicateil,  rnhied  their  country  by  ten  |)lagucs,  and,  at 
last,  drowned  them  all  in  the  Red  sea  ;  This  is  Pharaoh  and  all 
his  multitude,  Ezek.  31.18.  It  was  the  Lord's  doing,  none  besides 
could  do  it,  and  \\v  did  it  with  a  strong  hand  and  outstretched  arm. 
This  was  typical  of  Christ's  victory  over  Satan  and  his  kingdom, 
pursuant  to  the  first  promise,  that  the  Seed  of  the  woman  should 
break  the  serpent's  head.  (2.)  The  improvement  of  this  victory  for 
the  encouragement  of  the  church ;  Thon  gavest  him  to  be  meat  to 
the  people  of  Israel,  now  going  to  inhabit  the  leilderness.  The 
spoil  of  the  Egyptians  enriched  them;  they  stripped  their  slain, 
and  so  got  the  Egyptians'  arms  and  wea|)ons,  as  before  they  had 
got  their  jewels.  Or  rather,  this  providence  was  meat  to  their 
faith  and  hope,  to  support  and  encourage  them  in  reference  to  the 
other  difficulties  they  were  likely  to  meet  with  in  the  wilderness. 
It  was  part  of  the  spiritual  meat  which  they  were  all  made  to  eat 
of.  Note,  The  breaking  of  the  heads  of  the  church's  enemies,  is 
the  joy  and  strength  of  the  hearts  of  the  church's  friends.  Thus 
the  companions  make  a  banquet  even  of  leviathan,  Job,41.6. 
(3.)  God  had  both  ways  altered  the  course  of  nature,  both  iii 
fetching  streams  out  of  the  rock,  and  turning  streams  into  rock, 
t'.  15.  [1.]  He  had  dissolved  the  rock  into  waters;  Thou  didst 
bring  out  the  fountain  and  the  flood;  (so  some  read  it;)  and 
every  one  knows  whence  it  was  brought,  out  of  the  rock,  out  of 
the  flinty  rock.  Let  this  never  be  forgotten,  but  let  it  especially 
be  remembered,  that  the  Rock  was  Christ,  and  the  waters  out  of 
it  spiritual  drink.  [2.]  He  had  congealed  the  waters  into  rock; 
Thou  driedst  up  mighty,  rapid,  rivers,  Jordan  particularly,  at  the 
time  when  it  overflowed  all  its  banks.  He  that  did  these  things 
could  now  deliver  his  oppressed  people,  and  break  the  yoke  of 
the  oppressors,  as  he  had  done  formerly;  nav,  he  would  do  it, 
for  his  justice  and  goodness,  his  wisdom  and  truth,  are  still  the 
same,  as  well  as  his  power. 

II.  That  the  God  of  Israel  is  the  God  of  nature,  v.  10, 17.  It 
is  he  that  orders  the  regular  successions  and  revolutions,  1.  Of 
day  and  night;  he  is  the  Lord  of  all  time;  the  evening  and  the 
morning  are  of  his  ordaining;  it  is  he  that  opens  the  eyelids  of 
the  morning  light,  and  draws  the  curtains  of  the  evening  shadow. 
He  has  prepared  the  moon  and  the  snn;  (so  some  read  it ;)  the  two 
great  lights,  to  rule  by  day  and  night  alternately.  The  preparing 
of  them  denotes  their  constant  readiness,  and  exact  observance 
of  their  time,  which  they  never  miss  a  moment.  2.  Of  summer 
and  winter;  "Thou  hast  appointed  all  the  bounds  of  the  earth, 
and  the  different  climates  of  its  several  regions,  for  thou  hast  made 
summer  and  w  inter,  the  frigid  and  the  torrid  zones  ;  or  rather, 
the  constant  revolutions  of  the  year,  and  its  several  seasons." 
Herein  we  are  to  acknowledge  God,  from  whom  all  the  laws  and 
powers  of  nature  are  derived;  but  how  does  this  come  in  here? 
(1.)  He  that  had  power  at  first  to  settle,  and  still  to  preserve,  this 
course  of  nature,  by  the  diurnal  and  annual  motions  '*f  the  heavenly 
bodies,  has  certainly  all  power  both  to  save  and  to  destroy,  and 
with  him  liothing  is  impossible,  nor  any  difficulties  or  oppositions 
insuperable.  (2.)  He  that  is  faithful  to  his  covenant  with  the  day 
and  with  the  night,  and  preserves  the  ordinances  of  heaven  invio- 
lable, will  certainly  make  good  his  promise  to  his  people,  and  never 
cast  off  those  whom  he  has  chosen,  Jer.  31.  35,36.— 33.  20,  21. 
His  covenant  with  Abraham  and  his  seed  is  as  firm  as  that  with 
Noah  and  his  sons.  Gen. 8.  21.  (3.)  Day  and  night,  summer  and 
winter,  being  counterchanged  in  the  course  of  nature,  throughout 
all  the  borders  of  the  earth,  we  can  expect  no  other  than  that 
trouble  and  peace,  prosperity  aiul  adversity,  should  be,  in  like 
manner,  counterchanged  in  all  the  borders  of  the  church.  Wc 
have  as  much  reason  to  expect  affliction  as  to  expect  night  and 
winter.  But  we  have  then  no  more  reason  to  despair  of  the 
return  of  comfort,  than  we  have  to  despair  of  day  and  summer. 

18.  Remember  this,  that  the  enemy  hath  re- 
proached, O  Lord,  and  that  the  foohsh  people 
have  bla.sohemed  thy  name     19.  O  deliver  not  the 


PSALMS, 


LXXIV,   LXXV. 


siipplicationn. 


■"ul  vof  tliy  turlle-dove  unlo  the  multitude  of  the 
uirked:  forget  not  the  congregation  of  thy  poor 
for  ever.  20.  Have  respect  unto  the  covenant: 
for  the  dark  places  of  the  earth  are  full  of  the 
liaI;italioiis  of  cruelty.  21.  O  let  not  the  oppressed 
return  ashamed:  let  the  poor  and  needy  praise 
thy  name.  22.  Arise,  O  God,  plead  thine  own 
cause:  remember  how  the  foolish  man  reproach- 
eth  thee  daily.  23.  Forget  not  the  voice  of  thine 
enemies:  the  tumult  of  those  that  rise  up  against 
thee  increaseth  contmually. 

The  psalmist  liere,  in  the  name  of  the  church,  most  earnestly 
l)P2s  tlieit  God  would  a|)pcar  for  them  against  their  enemies,  and 
|)ut  an  end  to  their  present  troubles;  to  encourage  his  own  faith, 
he  interests  Go<l  in  this  matter;  (u.22.)  Arise,  O  Gnd,  plead 
ihhic  null  cause  This  we  may  be  sure  he  will  do,  for  he  is 
jealous  for  his  own  honour;  whatever  is  his  own  cause,  he  will 
plead  it  willi  a  strona;  hand,  will  appear  against  those  that  oppose 
il,  and  wilh  and  for  those  that  cordially  espouse  it.  He  will  arise 
and  plead  it,  thoup;h  for  a  time  he  seems  to  neglect  it  ;  he  «ill 
stir  up  himself,  will  mniifest  himwif,  will  do  his  own  work  in 
his  own  lime.  Note,  The  cause  of  religion  is  God's  own  cause, 
and  he  will  certainly  ])lead  it. 

Now,  to  make  it  out  that  the  cause  is  God's,  he  jileads, 
I.  Tliat  the  persecutors  are  God's  sworn  encniies;  "  Lord, 
Ihey  have  not  only  abused  us,  but  tliey  have  been,  and  are, 
nbiisive  to  thee;  what  is  done  against  us,  for  thy  sake,  does,  by 
consequence,  reflect  upon  thee.  But  that  is  not  all,  they  have 
(iirrclly  and  imniedialelv  rcj^iroached  thee,  and  blasphemed  llii/ 
naiiw,"  c.  10.  This  was  that  which  Ihey  roared  in  the  sanctuary; 
tliey  triumphed  as  if  they  had  now  got  the  mastery  of  the  God  of 
Israel,  of  whom  they  had  heard  such  great  things.  As  nothing 
grieves  the  saints  more,  than  to  hear  God's  name  blasphemed,  so 
nothing  encourages  them  more  to  hope  that  God  will  appear 
a'/aiiist  their  enemies,  than  when  tl'.cv  are  arrived  at  such  a  pitch 
of  wickedness  as  to  reproach  God  himself;  this  fills  the  measure 
of  their  sins  apace,  and  hastens  their  ruin.  The  psalmist  insists 
much  u])nn  this;  "We  dare  not  answer  their  reproaches.  Lord, 
do  thou  answer  them.  Remember  that  the  foolish  people  have 
lilasphei'ird  Ihi/  name,  (i».  18.)  and  that  still  the  foolish  man 
reproaches  Ihee  daily."  Observe  the  character  of  those  that 
reproach  Ciod  ;  they  are  foolish.  As  atheism  is  folly,  (14.  1.) 
priifaneness  and  blasphemy  are  no  less  so.  Perhaps  they  are 
iii'-d  up  for  the  wils  of  the  age,  that  ridicule  religion  and  sacred 
lliincs;  but  really  they  are  the  greatest  fools,  and  will  shortly  bt 
I'lade  to  appear  so  before  all  the  world.  And  yet  see  their  malice; 
Tliey  reproach  God  daily,  as  constantly  as  his  faithful  worshippers 
pray  to  him  and  praise  him  ;  see  their  impudence;  Thev  do  not 
hide  their  blasph'.^mous  thoughts  in  their  own  bosoms,  but  proclaim 
'!:em  with  a  loud  voice;  (Forget  not  the  voice  of  thine  enemies, 
r.23.)  and  this,  with  a  daring  defiance  of  divme  justice;  They 
rise  up  against  thee,  and  by  their  blasphemies  even  wage  war 
wilh  heaven,  and  take  up  arms  against  the  Almighty.  Their 
noise  and  tumult  ascend  continually,  (so  some,)  as  the  cry  oi 
Sodom  came  up  before  God,  calling  for  vengeance.  Gen.  18.21. 
//  increases  continvally ;  (so  we  read  it;)  they  grow  worse  and 
wof>ie,  and  are  hardened  in  their  impieties  by  their  successes. 
Now,  Lord,  remember  this,  do  not  forget  it.  God  needs  not  to  be 
put  in  nmembrance  by  us  of  what  he  has  to  do,  hut  thus  we 
must  shew  our  concern  for  his  honour,  and  believe  that  he  will 
vindicate  us. 

IF.  That  the  persecuted  are  his  covenant-people. 
1.  See  what  distress  they  are  in  ;  they  are  fallen  into  the  hands 
f>'  the  limit  if  iide  of  the  vicked,  v. 10.  JInw  are  ihey  increased  that 
fronl'/e  Ihrm!  There  is  no  standing  before  an  enraired  multitude, 
pppeciailv  like  these,  armed  wilh  power;  and  as  thevare  numtrous, 
»o  they  are  'oarbF.rous  ;    The  dark  places  if  the  earth  are  full  of 


the  habitationi  of  cruelty.  The  l.iud  of  the  ChaUleans,  where 
tiiere  wnn  none  of  the  light  ol  the  knowledge  of  the  true  God, 
(though  otherwise  it  was  famed  for  learning  aiul  arts,)  was  indeed 
a  dark  place;  the  inhabitants  of  it  were  alienated  from  Ihe  life 
of  God,  through  the  ignorance  that  was  in  them,  and  therefore 
they  were  cruel :  where  there  was  no  true  divinity,  there  was 
scarcely  to  be  found  common  humanity ;  they  were  especially 
cruel  to  the  people  of  God  ;  certainly  Ihey  have  no  knowledge, 
who  eat  them  vp,  14.4.  They  are  oppressed,  (r.  21.)  because 
they  are  poor  and  unable  to  right  themselves;  they  are  oppressed, 
and  so  made  poor. 

2-.  See  what  reason  they  had  to  hope  that  God  would  appear 
for  their  relief,  and  not  suffer  them  to  be  always  thus  trampled 
upon.  Observe  how  the  psalmist  |)lead3  with  God  for  them ; 
(1.)  "  It  is  thy  txirtle-dove  that  is  ready  to  be  swallowed  up  by  the 
multitude  of  Ihe  wicked,"  u.19.  The  church  is  a  dove,  for 
harndessness  and  mildness,  innocencv  and  inoffensivcuess,  purity 
and  fruitfulness;  a  dove,  for  mournfulness  in  a  day  of  distress; 
a  turtle-dove  for  fidelity,  and  the  constancy  of  love  :  tiirlle-doves 
and  pigeons  were  the  only  fowls  that  were  offered  in  sacrifice  to 
God.  "Shall  thy  turtle-dove,  that  is  true  to  thee,  and  devoted 
to  thine  honour,  be  delivered,  its  life  and  soul  and  all,  into  the 
hand  of  the  multitude  of  the  wicked,  to  whom  it  will  soon  become 
an  easy  and  acceptable  prey?  Lord,  it  will  be  thine  honour  to 
help  the  weak,  especially  to  help  thine  own."  (2.)  "It  i'.s  ihe 
congregation  of  thy  poor,  and  they  are  not  the  less  thine  for  their 
being  poor;  (for  God  has  chosen  the  poor  of  this  world.  Jam.  2.  5.) 
but  they  have  the  more  reason  to  expect  thou  wilt  appear  for 
Ihem,  because  they  are  many,  it  is  the  congregation  of  thy  poor  ; 
let  them  not  be  abandoned  and  forgotten  for  ever."  (3.)"  They 
are  in  covenant  with  thee;  and  wilt  thou  not  have  resprct  unlo  the 
covenant  f  t>.20.  Wilt  thou  not  perform  Ihe  promises  thou  hast, 
in  thy  covenant,  made  to  them  ?  Wilt  thou  not  own  them  whom 
thou  hast  brought  into  the  bond  of  the  covenant  ?"  When  God 
delivers  his  people,  it  is  in  remembrance  of  his  covenant,  Lev.  26. 42. 
"  Lord,  though  we  are  unworthy  to  be  res|ieclcd,  yet  have  respect 
to  Ihe  covenant."  (4.)  "They  trust  in  Ihee,  and  boast  of  their 
relation  to  thee,  and  expectations  from  Ihee;  Oh  let  not  them 
return  ashamed  of  their  hope,  (i'.21.)  as  they  will  be,  if  ihev  be 
disappointed."  (5.)  "  If  thou  deliver  Ihem,  they  will  praise  Ihy 
name,  and  give  thee  the  glory  of  their  deliverance.  Apjiear, 
Lord,  for  those  that  will  praise  thy  name,  against  those  that 
blaspheme  it." 

PSALM  LXXV. 

Tltough  (/lis  psalm  Ij  nltribuled  to  Asapti,  in  tlic  title,  yet  it  Jois  so  eractig 
a^rce  tcilli  David's  circiimstiinces,  at  /lis  coming  to  the  croien  after  tlie  death 
of  Saul,  that  most  interpreters  apply  it  lo  that  jaiiclvre,  and  suppose  Hial 
either  Asaph  penned  it,  in  the  person  of  David,  as  his  poet-taureat ;  (probably, 
the  substance  of  the  psalm  uas  same  .<!pceeh  which  David  made  lo  a  convention 
of  the  states,  at  hit  accession  to  the  government,  and  Asapti  turned  it  into 
verse,  and  published  it  in  a  poem,  for  the  'tetter  sjn-eading  of  it  among  tlie 
people;)  or  that  David  penned  it,  and  deli'ctred  it  to  Asaph  as  precentor  oj 
tlie  temple.  In  this  psalm,  J.  David  returis  God  tlianksfor  bringing  him  to^ 
the  throne,  v.  1,  9.  II.  lie  promises  to  Liy  out  himself  for  the  public  good, 
in  the  use  of  the  power  God  had  given  him,  v.  2,  3, 10.  ///.  lie  checks  the 
insolence  of  those  that  opposed  his  comng  to  the  throne,  ti.  4,5.  IV.  He 
fetches  a  reason  for  all  this  from  God's  sovei'eign  dominion  in  the  a/fairs  of 
tlie  children  of  men,  r.  6.  .8.  In  singing  this  psalm,  we  must  give  to  God  the 
glory  of  all  the  revolutions  of  states  and  Icingdonu,  beliering  that  they  are  all 
according  to  his  counsel,  and  that  lie  wilt  make  them  all  to  work  for  the  good  oj 
his  church. 

To  the  chief  musician,  Al-taschith.     A  psalm  or  song  of  Asaph. 

l.TTNTO   thee,   O  God,  do  we  give  thanks, 

KJ     unto  thee  do  we  give    thanks:   for   that 

thy  name   is  near  thy  wondrous  works  declare 

2.  When  I  shall  receive  the    congregation  I  will 

.3.  The  earth  and  all  the  inhabit- 

dissolved:   I  bear  up  the  pillars 

I  (i;«i'V  unto  the  fools.  Deal  not 


judge  uprightly, 
ants  thereof  are 
of  it.    Selah.     4 


PSALMS,  LXXV. 


foolishly;  and  to  the  wicked,  Lift  not  up  the 
horn  :  5.  Lift  not  up  your  horn  on  high:  speak 
not  with  a  stiff  neck. 

In  these  verses, 

I.  The  psalmist  gives  to  God  the  praise  of  his  advancement  to 
honour  and  power,  and  the  other  great  things  he  had  done  for 
liitii  and  for  his  people  Israel;  (v.l.)  Unto  thee,  O  God,  do  we 
give  thanks,  for  all  the  favours  thou  hast  bestowed  upon  us ;  and 
again,  unto  thee  do  we  give  thanks;  for  our  thanksgivings  must  be 
often  repeated.  Did  not  we  often  pray  for  mercy,  when  we  were 
in  pursuit  of  it;  and  shall  we  think  it  will  suffice  once  or  twice 
to  give  thanks,  when  we  have  obtained  it  ?  Not  only  /  do  give 
thanks,  but  ice  do;  I  and  all  my  friends.  If  ve  share  with 
others  in  their  mercies,  we  must  join  with  them  in  their  praises; 
"  Unto  thee,  O  God,  the  Author  of  our  mercies  ;  and  we  will 
not  give  that  glory  to  the  instruments  which  is  due  to  thee  only. 

.For  that  thy  name  is  near,  that  the  complete  accomplishment  of 
Ihv  promise  made  to  David  is  not  far  off,  thy  wondrous  works, 
which  thou  hast  already  done  for  him,  declare."  Note,  1.  There 
are  many  works  which  God  does  for  his  people,  that  may  truly  be 
called  wondrovs  works,  out  of  the  common  course  of  providence, 
and  quite  beyond  our  expectation.  2.  These  wondrous  works 
declare  the  nearness  of  his  name ;  they  shew  that  he  himself  is  at 
hand,  nigh  to  us  in  what  we  call  upon  him  for,  and  that  he  is 
about  to  do  some  great  things  for  his  people,  in  pursuance  of  his 
purpose  and  promise.  3.  When  God's  wondrous  works  declare 
the  nearness  of  his  name,  it  is  our  duty  to  give  him  thanks,  again 
and  again  to  give  him  thanks. 

II.  He  lavs  himself  under  an  obligation  to  use  his  power  well, 
pursuant  to  the  great  trust  reposed  in  hiin  ;  (t'.2.)  When  I  shall 
receive  the  congregation,  I  willjvdge  vprightly.  Here  he  takes  it 
for  granted,  that  God  would,  in  due  lime,  perfect  that  which 
concerned  him,  that  though  the  congiTgKti<m  was  very  slow  in 
gathering  to  him,  and  great  opposition  was  made  to  it,  yet,  at 
lei:jglh,  he  should  receive  it;  for  what  Gnd  has  spoken  in  his 
holiness,  he  will  perform  by  his  wisdom  and  power.  Being  thus 
in  expectation  of  the  mercy,  he  promises  to  make  conscience  of  his 
duty;  "When  I  am  a  judge,  I  will  judffe,  and  judge  U|)rightly  ; 
not  as  those  that  went  before  me,  who  cither  neglected  judgment, 
or,  which  was  worse,  perverted  it ;  cither  did  nn  good  \\\\\\  their 
power,  or  did  hurt."  Note,  1.  Those  that  are  advanced  to  posts 
of  honour,  must  remember  they  are  ))osls  of  service,  and  must 
set  themselves  wilh  diligence  and  ajiplication  of  mind  to  do  the 
work  to  which  they  are  called.  He  does  not  say,  "When  I  shall 
receive  the  congregation,  I  will  tnke  my  ease,  and  take  s-'ale 
upon  me,  and  leave  the  public  business  to  others  ;"  but,  "  1  will 
mind  it  myself."  2.  Public  trusts  are  to  be  managed  wilh  great 
intesrily;  they  tl;at  judge,  must  judge  uprightly,  according  to  the 
rules  of  justice,  without  respect  of  persons. 

III.  He  promises  himself  that  his  government  would  be  a  public 
blessing  to  Israel,  U.S.  The  present  state  of  the  kingdom  was 
very  bad  ;  The  earth  and  all  the  inliahitanls  thereof  are  dissolved; 
and  no  marvel,  when  the  former  reign  was  so  dissolute,  that  all 
went  to  wrack  and  ruin.  There  was  a  general  corruption  of 
manners,  for  want  of  putting  the  laws  in  execution  against  vice  and 
profancness.  They  were  divided  one  from  another,  for  want  of 
centering,  as  they  ought  to  do,  in  the  government  God  had 
appointed.  They  were  all  to-pieces,  two  against  three,  and  three 
against  two,  crumbled  into  factions  and  parlies,  which  was  likely 
to  issue  in  their  ruin  ;  but  /  bear  vp  the  pillars  of  it.  Even  iii 
Saul's  time,  David  did  what  iie  could  for  the  public  welfare;  but 
he  hoped,  that,  when  he  had  himself  received  the  congregation,  he 
should  do  much  more,  .nnd  should  not  only  prevent  the  public 
ruin,  but  recover  the  pui)lic  strenc;th  and  beauty.  Now,  1.  See 
the  mischief  of  parlies;  they  melt  and  dissolve  a  land  and  the 
inhaliitanis  of  it.  2.  See  how  much  one  head  frequently  holds  up. 
The  fabric  had  sunk,  if  David  had  not  held  up  the  pillars  of  it. 
This  may  well  be  applied  to  Christ  and  his  government.  The 
VDorld  and  all  the  inhabitants  of  it  were  dissolved  by  ain,  man's 


The  Magisli-ate's  Resolution. 

aposiasy  threatening  the  destruction  of  the  whole  creation  ;  bul 
Christ  bore  up  the  pillars  of  it,  he  saved  the  whole  world  from 
ujter  ruin,  by  saving  his  people  from  their  sins,  and  into  his  hand 
the  administration  of  the  kingdom  of  Providence  is  committed, 
for  he  upholds  all  things  by  the  word  of  his  power,  Heb.  1.  3. 

IV.  He  checks  those  that  opposed  his  government,  that  were 
against  his  accession  to  it,  and  obstructed  the  administration  of  it, 
striving  to  keep  up  that  vice  and  profanencss  which  he  had  made 
it  his  business  to  suppress;  (i'.4, 5.)  I  said  vnto  the  fools.  Deal 
not  foolishly.  He  had  said  so  to  them  in  Saul's  time,  when  he 
had  not  power  to  restrain  them,  yet  he  had  wisdom  and  grace  to 
reprove  them,  and  to  give  them  good  counsel ;  though  they  bore 
themselves  high,  upon  the  favour  of  that  unhappy  prince,  he 
cautioned  them  not  to  be  too  presumptuous.  Or  rather,  he  does 
now  say  so  to  them.  As  soon  as  he  came  to  the  crown,  he  issued 
out  a  proclamation  against  vice  and  profaneness,  and  here  we  have 
the  contents  of  it.  1.  To  the  simple  sneaking  sinners,  the  fools 
in  Israel,  that  corrupted  themselves,  to  them  he  said,  "  Deal  not 
foolishly;  do  not  act  so  directly  contrary  both  to  your  reason  and 
to  your  interest  as  you  do,  while  you  walk  contrary  to  the  laws 
God  has  given  Israel,  and  the  promises  he  has  made  to  David." 
Christ,  the  Son  of  David,  gives  us  this  counsel,  issues  out  this 
edict.  Deal  not  foolishly.  He  who  is  made  of  God  to  us  Wisdom, 
bids  us  be  wise  for  ourselves,  and  not  make  fools  of  ourselves. 
2.  To  the  proud  daring  sinners,  the  wicked,  that  set  God  hiniscit 
at  defiance,  he  says,  "Lift  not  vp  the  horn;  boast  not  of  your 
power  and  prerogatives,  persist  not  in  your  contumacy  and 
contempt  of  the  government  set  over  you ;  lift  not  vp  your  horn 
on  high,  as  though  you  could  have  what  you  will,  and  do  what 
you  will ;  speak  not  with  a  stiff  neck,  in  which  is  an  iron  sinew, 
that  will  never  bend  to  the  will  of  God  in  the  government ;  for 
they  that  will  not  bend,  shall  break;  they  whose  necks  are 
stiffened,  are  so  to  their  own  destruction."  This  is  Christ's  word 
of  conmiand  in  his  gospel,  that  every  mountain  will  be  brought 
low  before  him,  Isa.  40.  4.  Let  not  the  antichristian  power,  with 
its  heads  and  horns,  lift  up  itself  against  him,  for  it  shall  certainly 
be  broken  to  pieces  ;  w  hat  is  said  with  a  stiff  neck,  must  be  unsaid 
again  with  a  broken  heart,  or  we  are  undone.  Pharaoh  said 
with  a  stiff  neck,  Who  is  the  Lord?  But  God  made  him  know, 
to  his  cost. 

G.  For  promotion  cometh  neither  from  the  east, 
nor  from  the  west,  nor  from  the  south.  7.  But  God 
is  llie  judge:  he  putteth  down  one,  and  setteth  up 
another.  8.  For  in  the  hand  of  the  Lord  there  is 
a  cnp,  and  the  wine  is  red;  it  is  fnll  of  mixture; 
and  he  poureth  out  of  the  same:  hut  the  diegs 
thereof,  all  the  nicked  of  the  earth  shall  wring 
them  out,  and  drink  them.  9.  But  I  will  declare 
for  ever;  I  will  sing'  praises  to  the  God  of  Jacob. 
10.  All  the  horns  of  the  wicked  also  will  I  cutoff; 
but  the  horns  of  the  righteous  shall  be  exalted. 

In  these  verses,  we  have  two  great  doctrines  laid  down,  and  two 
good  inferences  drawn  from  them,  for  the  confirmation  of  what 
he  had  before  said. 

I.  Here  are  two  great  truths  laid  down  concerning  God's 
government  of  the  world,  which  we  ought  to  mix  faith  with,  both 
pertinent  to  the  occasion. 

1.  That  from  God  alone  kings  receive  their  power,  (i;.6,  7.) 
and  therefore  to  God  alone  David  would  give  the  praise  of  his 
advancement;  having  his  power  from  God,  he  would  use  it  for 
him,  and  therefore  they  were  fools  that  lifted  u|>  the  horn  against 
him.  We  see  strange  revolutions  in  states  and  kingdoms,  and 
are  surprised  at  the  sudden  disgrace  of  some,  and  elevation  of 
others;  we  are  all  full  of  such  changes,  when  lliey  happen;  but 
here  we  are  directed  to  look  at  the  Author  of  them,  and  are  here 
taught  where   the  original  of   power  is,   and   whence  promotion 


PSALMS.  LXXV,  LXXVI.        The  Power  and  Justice  of  God. 


O0U2M.  Whence  come*  preferment  in  kingdoms,  to  the  sovereignty 
trf  tliem?  And  whence  conic  j)iefennents  in  kingdoms,  to  places 
of  power  and  trust  in  tliein  {  Tlie  former  depends  not  upon  the 
will  of  the  people,  nor  ihc  latter  on  (he  will  of  the  prince,  but  holh 
on  the  will  of  God,  wlio  has  all  hearts  in  his  hands;  to  him  there- 
fore those  must  look  who  are  in  pursuit  of  preferment,  and  then 
thev  hegin  right.  We  are  here  fold,  (1.)  Negatively ;  which  way 
we  are  not  to  look  for  the  fountain  of  ])ower ;  Promotion  comes 
neither  from  the  cast,  nor  from  tkc  west,  nor  from  the  desert,  tliat 
is,  neilher  from  ihe  desert  on  Ihc  north  of  Jerusalem,  nor  from 
that  on  the  south;  so  that  the  fair  gale  of  picfcnin-nt  is  not  to  be 
exjiected  to  blow  from  any  point  of  llie  compass,  Imt  only  from 
fcbove,  directly  thence.  Men  cannot  gain  promotion  either  bv 
the  wisdom  or  wealth  of  llic  children  of  the  east,  or  bv  the 
numerous  forces  of  the  isles  of  the  Gentiles,  that  lav  westward,  or 
those  of  Egyjtt  or  Arabia,  that  lay  south  ;  no  concurrinit  smiles 
of  second  causes  will  raise  men  to  preferment  without  the  First 
Cause.  The  learned  Bishop  Lloyd  (Serm.in  loc.)  gives  this  gloss 
upon  it;  All  men  took  Ihe  original  of  ])(>wer  to  be  from  hea\en, 
but  from  whom  there,  many  knew  not;  the  eastern  nations,  who 
were  generally  given  to  astrology,  took  it  to  come  from  their  stars, 
especially  the  sun,  their  god  ;  No,  says  David,  it  comes  neither 
from  the  cast,  nor  from  the  west,  neither  from  the  rising,  nor 
from  the  setting,  of  such  a  planet,  or  such  a  constellation,  nor 
from  the  south,  nor  from  the  exaltation  of  the  sun,  or  any  star 
in  the  mid-heaven.  He  mentions  not  the  north,  because  none 
supposed  it  to  come  thence ;  or,  because  the  same  word  that 
signifies  the  north,  signifies  the  secret  place ;  and  from  the  secret 
of  God's  counsel  it  does  come;  or  from  the  oracle  in  Zion,  which 
lay  on  the  north  side  of  Jerusalem.  Note,  No  wind  is  so  good  as 
to  blow  promotion,  but  as  He  directs,  who  has  the  winds  in  his 
fists,  (  2.)  Positively ;  God  is  the  Judge,  the  Governor  or  Umpire ; 
when  parties  contend  for  the  j)rize,  he  puts  down  one,  and  sets 
up  another,  as  he  sees  fit,  so  as  to  serve  his  own  purposes,  and 
bring  to  pass  his  own  counsels.  Herein  he  acts  by  prerogative, 
and  is  not  accountable  to  us  for  any  of  these  matters;  nor  is  it 
any  damage,  danger,  or  disgrace,  that  He,  who  is  infinitely  wise, 
holy,  and  good,  has  an  arbitrary  and  despotic  power  to  set  up,  and 
put  down,  whom,  and  when,  and  how,  he  pleases.  This  is  a  good 
reason  why  masistrates  should  rule  for  God,  as  those  that  must 
give  account  to  him,  because  it  is  by  him  that  kings  reign. 

2.  That  from  God  alone  all  must  receive  their  doom ;  (».8.) 
fn  the  hand  of  ihe  Lord  there  is  a  cup,  which  he  puts  into  the 
hands  of  the  children  of  men,  a  cup  of  providence,  mixed  up  (as 
he  thinks  fit)  of  m'any  ingredients ;  a  cup  of  affliction  ;  the  suffer- 
ings of  Christ  are  called  a  cup,  Matth.  20.  22.  John,  18. 11.  The 
judgments  of  God  upon  sinners  are  the  cup  of  the  Lord's  right 
hand,  Hab.  2. 16.  The  trine  is  red,  denoting  the  wrath  of  God, 
which  is  infused  into  the  judgments  executed  on  sinners,  and  is 
the  wormwood  and  the  gall  in  the  affliction  and  the  misery.  It 
i»  red  as  fire,  red  as  blood,  for  it  burns,  it  kills.  It  is  full  of 
mixture,  prepared  in  wisdom,  so  as  to  answer  the  end  :  there  are 
mixtures  of  mercy  and  grace  in  the  cup  of  affliction,  when  it  is 
put  into  the  hands  of  God's  own  people;  mixtures  of  the  curse, 
when  it  is  put  into  the  hands  of  the  wicked  ;  it  is  wine  mingled 
with  gall.  These  vials,  (1.)  Are  poured  out  upon  all;  see 
Rev.  15.7. — 16.1.  where  we  read  of  the  angels  pouring  out  the 
vials  of  God's  wrath  upon  the  earth.  Some  drops  of  this  wrath 
may  light  on  good  people;  when  God's  judgments  are  abroad,  they 
have  their  share  in  common  calamities;  but,  (2.)  The  dregs  of 
the  cu;i  are  reserved  for  the  wicked.  The  calamity  itself  is  but 
the  vehicle  into  which  the  wrath  and  curse  is  infused,  the  top  of 
w'.iich  has  little  of  the  infusion;  but  the  sediment  is  pure  wrath, 
and  that  shall  fall  to  the  share  of  sinners;  they  have  the  dregs  of 
the  cup  now,  in  the  terrors  of  conscience,  and  hereafter,  in  the 
torments  of  hell.  They  shall  wring  them  out,  that  not  a  drop  of 
the  wrath  may  be  left  behind,  and  they  shall  drink  them,  for  the 
curse  shall  enter  into  their  bowels  like  water,  and  like  oil  into  their 
bones.  The  cup  of  the  Lord's  indignation  will  be  to  them  a  cup 
of  trembling,  everlasting  trembling.  Rev.  14.  10.  The  wicked 
man's  cup,  while  he  prospers  in  the  world,  is  full  of  mixture,  but 
VOL.  11.  97 


Ihe  worst  is  at  the  bottom.     The  wicked  arc  reserved  unto  the 
day  of  judgment. 

II.  Here  are  two  good  practical  inferences  drawn  from  these 
great  truths,  and  they  are  the  same  purjioses  of  duty  that  he  lieg^an 
the  psalm  with.  This  being  so,  1.  lie  will  praise  God,  and  give 
him  glory,  for  the  power  to  which  he  had  advanced  him  ;  (v.O.) 
I  ivill  declare/or  ever  that  which  tliy  uwnd)-ous  xcorks  declare,  v.  1. 
He  will  praise  God  for  his  elevation,  not  only  at  first,  while  th« 
mercy  was  fresh,  but  for  ever,  so  long  as  he  lives;  the  exaltation 
of  the  Son  of  David  will  be  the  subject  of  the  saints'  everlastinr 
praises.  He  will  give  glory  to  God,  not  only  as  his  Go<l,  but  aa 
the  God  of  Jacob;  knowing  it  was  for  Jacob  his  servant's  sake, 
and  because  he  loved  his  people  Israel,  that  he  made  him  king 
over  them.  2.  He  will  use  the  power  with  which  he  is  intrusted, 
for  the  great  ends  for  which  it  was  put  hito  his  hands,  (f.  10.)  a* 
before,  v.  2,  4.  According  to  the  duty  of  the  higher  powers, 
( 1.)  He  resolves  to  be  a  terror  to  evil-doers,  to  humble  their  pride, 
and  break  their  power  ;  "  Though  not  all  the  heads,  yet  all  the 
horns  of  the  tricked  uill  I  cut  off,  will)  which  they  push  their 
poor  neighbours;  I  will  disable  thiiu  to  do  mischief."  Thus  God 
promises  to  raise  up  carpenters  wiiicli  should  fray  the  horns  of 
the  Gentiles  that  had  scattered  Judah  and  Israel,  Zech.  1. 18. .  21. 
(2.)  He  resolves  to  be  a  Protection  and  Praise  to  them  that  do 
well ;  Jlie  horns  of  the  righteous  shall  bt  exalted;  they  shall  be 
preferred  and  put  into  places  of  power ;  and  they  that  are  good, 
and  have  hearts  to  do  good,  shall  not  want  ability  and  opportunity 
for  it.  This  agrees  with  David's  resolutions,  101.3,  iS:c.  Ilereiu 
David  was  a  type  of  Christ,  who  with  the  breath  of  his  mouth 
shall  slay  the  wicked,  but  shall  exalt  with  honour  ihe  horn  of  ihe 
righteous,  112.  9, 

PSALM  LXXVL 

TJiis  psalm  seems  to  fuive  bfcn  pnuiexl  jijmu  occnsimi  of  same  ^reat  victory  obtained 
by  tfie  church  over  some  tltrtateninii-etti'mif  or  other,  and  designed  to  ^race  itie 
triumph.  The  LXX  call  it,  A  song  ii|ion  the  Assyrians;  whence  many  f^ood 
interpreters  .conjecture,  that  it  was  penned  wlien  Sennacherib's  army,  then 
besieging  Jerusalem,  tcos  entirely  cut  off  by  a  destroying  angel  in  Ihzekiah'g 
time  ;  and  several  passages  in  the  psalm  are  very  applicable  to  that  work  of 
wonder ;  hut  there  was  a  religious  triumph  upon  occasion  of  another  victory, 
in  Jehoshaphat's  time,  wltich  might  as  well  be  tlie  subject  of  this  psalm ; 
(2  Cliron.  20. 28.)  and  U  migfU  be  called  a  song  of  Asaph,  because  always  sung 
by  the  sons  of  Asaph.  Or  it  might  be  penned  by  Asaph,  who  lived  in  David's 
time,  upon  occasion  of  the  many  triumphs  with  which  God  delighted  to  honour 
that  re'gn.  Jpon  occasion  of  this  glcrious  victory,  whatever  it  was,  I.  The 
psalmist  ei^igratulatcs  tlie  happiness  of  the  church,  in  having  God  so  nigli, 
r.  1..S.  //.  He  celebrates  the  glory  of  God's  power,  which  titis  was  ait 
illustrious  instance  of,  i'.4..C.  ///.  He  injers  hence,  what  reason  all  liave 
to  fear  before  him,  v. 7.  .9.  And,  IV.  What  reason  hit  people  have  to  trust 
in  him,  ami  to  pay  their  rows  to  him,  t'.10..12.  It  is  a  psalm  proper  fur  a 
thanksgiving-day,  upon  the  account  of  public  successes,  and  not  improper  at 
otiier  times,  because  it  is  never  out  of  season  to  glorify  God  for  the  great  things 
he  has  done  for  his  church  formerly,  especially  for  the  victories  of  the  Redeemer 
over  the  powers  of  darkness,  which  all  those  Old-Testament  victories  were 
types  of,  at  least,  those  thai  are  celebrated  in  the  psalms. 

To  the  chief  musician  on  Neginoth.     A  psalm  or  song  of  Asaph. 

I.  TN  Judah  is  God  known:  his  name  is  great  in 
A  Israel.  2.  In  Salem  also  is  his  tabernacle, 
and  his  dwelling-place  in  Zion.  3.  There  brake 
he  the  arrows  of  the  bow,  the  shield,  and  the 
sword,  and  the  battle.  Selah.  4.  Thou  art  more 
glorious  nnd  excellent  than  the  mountains  of  prey. 
5.  The  stout-hearted  are  spoiled,  they  have  slept 
their  sleep:  and  none  of  the  men  of  might  have 
found  their  hands.  6.  At  thy  rebuke,  O  God  of 
Jacob,  both  the  chariot  and  horse  are  cast  into  a 
dead  sleep. 

The  church  is  here  triumphant,  even  in  the  midst  of  its  militant' 
state.  The  psalmist,  in  the  church's  name,  triumphs  here  IB 
God,  the  C^otve  of  all  our  triumphs. 


PSALMS,  LXXVl. 


The  Defence  and  Glory  ol  Israel. 


I.  Ill  llie  reveI;i(ion  God  had  made  of  himself  to  them,  v.l. 
It  is  tlic  honour  and  privilege  of  Judah  and  Israel,  that  among 
them  God  is  known,  and  where  he  is  known  his  name  will  he 
great.  God  is  known  as  he  is  pleased  to  make  himself  known  ; 
and  they  are  happy  to  whom  he  discovers  himself.  Happy 
j)eople  that  have  their  land  filled  with  the  knowledge  of  God  ; 
haj)py  persons  that  have  their  hearts  filled  with  that  knowledge  ! 
In  jiidali  God  was  known,  so  as  he  was  not  known  in  other 
nations,  which  made  the  favour  the  greater,  inasmuch  as  it  was 
distingiiisliing,  147.19,20. 

II.  In  the  tokens  of  God's  special  presence  with  them  in  his 
ordinances,  r.  2.  In  the  whole  land  of  Jndah  and  Israel  God  was 
known,  and  his  name  was  great  ;  but  in  Salem,  in  Zion,  were  his 
tabernacle  and  his  dwelling-place;  there  he  kept  court,  there  he 
received  tlie  homage  of  his  people  by  their  sacrifices,  and  enter- 
tained them  by  the  feasts  upon  the  sacrifices;  thither  they  came, 
to  address  themselves  to  him,  and  thence  by  his  oracles  he  issued 
out  his  orders;  there  he  recorded  his  name;  and  of  that  place  he 
said,  Here  will  f  dwell,  for  I  have  desired  it.  It  is  the  glory  and 
happiness  of  a  people  to  have  God  among  them  by  his  ordinances ; 
but  his  dwelling-place  is  a  tabernacle,  a  moveable  dwelling;  yet 
a  little  while  is  that  light  with  vs. 

III.  In  the  victories  they  had  obtained  over  their  enemies ; 
(v.  3.)  Tlierehrahe  he  the  arrows  of  the  bow.  Observe  how  threat- 
ening the  danger  was  ;  though  Judah  and  Israel,  Salem  and  Zion, 
were  thus  privileged,  \ct  war  is  raised  against  Iheni,  and  the 
Weapons  of  war  are  furbished.  Here  are  bow  and  arrows,  shield 
and  sword,  and  all  for  battle  ;  but  all  arc  broken  and  rendered 
useless.  And  it  was  done  there,  1.  In  Judah  and  Israel,  in  favour 
of  that  people  near  to  God.  While  the  weapons  of  war  were  used 
against  other  nations,  they  answered  their  end,  but,  when  turned 
against  that  holy  nation,  they  were  immediately  broken.  The 
Chaldee  paraphrases  it  thus.  When  the  house  of  Israel  did  his  will, 
he  placed  his  majesty  among  them,  and  there  he  brake  the  arrows 
of  the  bow;  while  they  kept  close  to  his  service,  they  were  great 
and  safe,  and  every  thing  went  well  with  them.  Or,  2.  In  the 
tabernacle  and  dwelling-place  in  Zion,  there  he  brake  the  arrows 
of  the  bow ;  it  was  done  in  the  field  of  battle,  and  yet  it  is  said  to 
be  done  in  the  sanctuary,  because  done  in  answer  to  the  prayers 
which  God's  people  there  made  to  him,  and  in  performance  of 
the  promises  which  he  there  made  to  them  ;  of  both  which,  see 
that  instance,  2Chron.  20.  5,  14.  Public  successes  are  owing 
as  much  to  what  is  done  in  the  church,  as  to  what  is  done  in  the 
camp. 

Now  this  victory  redounded  very  much, 

(1.)  To  the  immorlal  honour  of  Israel's  God  ;  (i'.4.)  Thou  art, 
and  hast  manifested  thyself  to  be,  more  glorious  and  excellent  than 
the  mountains  of  prey.  [1.]  "  Than  the  great  and  mighty  ones 
of  the  earth  in  general,  who  are  high,  and  think  themselves  firmly 
fixed  like  mountains,  but  arc  really  mountains  of  prey,  oppressive 
to  all  about  them.  It  is  their  glory  to  destroy  ;  it  is  thine  to 
deliver."  [2.]  "Than  our  invaders  in  particular:  when  they 
besieged  the  cities  of  Judah,  they  cast  up  mounts  against  them, 
and  raised  batteries;  bat  thou  art  more  able  to  protect  us,  than 
Ihey  are  to  ani.oy  us."  Wherein  the  enemies  of  the  church  deal 
Nrondly,  it  wilt  appear  that  God  is  above  them. 

( 2.)  To  the  perpetual  disgrace  of  the  enemies  of  Israel,  v.  5,  6. 
Tlioy  were  slont-hearted,  men  of  great  courage  and  resolution, 
flushed  wilh  their  former  victories,  enraged  a2;ainst  Israel,  confi- 
dent of  success;  they  were  7nen  of  might,  robnst,  and  lit  for  service  ; 
they  had  chariots  and  horses,  which  were  then  greatly  valued 
and  trusted  to  in  war,  20.7.  But  all  this  force  was  of  no  avail 
when  it  was  levelled  ajjainst  Jerusalem.  [1 .]  The  stout-hearted 
have  despoiled  and  disamied  themselves ;  (so  some  i-ead  it ;) 
when  God  pleases,  he  can  make  his  enemies  to  weaken  and 
destroy  themselves.  Tliey  have  slept,  not  the  slec))  of  the  right- 
rous,  who  sleep  in  Jesus,  but  their  sleep,  the  sleep  of  siniw-rs, 
Ihat  shall  wake  to  everlasting  shame  and  ((mlempt.  [2.1  The 
Jfien  of  might  can  no  more  find  their  hands,  than  the  stout-hearted 
«an  ttieir  spirit.  As  the  hold  men  are  cowed,  so  the  strong  men 
•re  lamed,  and  cannot  so  mncb  as  find  their  hands,  to  save  theit  jl 


own  heads,  much  less  to  hurt  their  enemies.  [3.]  The  chariots 
and  horses  may  be  truly  said  to  be  cast  into  a  dead  steep,  when 
their  drivers  and  their  riders  were  so.  God  did  but  speak  the 
word,  as  the  God  of  Jacob,  that  commands  deliverances  for  Jacob, 
and,  at  his  rebuke,  the  chariot  and  horse  were  both  cast  into  a 
dead  sleep;  when  the  men  were  laid  dead  upon  the  spot  by  the 
destroying  angel,  the  chariot  and  horse  were  not  at  all  formidable. 
See  the  power  and  efficacy  ol  God's  rebukes.  With  what  pleasure 
may  we  Christians  apply  all  this  to  the  advantages  we  enjoy  bj 
the  Redeemer!  It  is  through  him  that  God  is  known;  it  is  in 
him  that  God's  name  is  great;  to  him  it  is  owing  that  God  has  a 
tabernacle  and  a  dwelling-place  in  his  church.  He  it  was  that 
vanquished  the  strong  njan  armed,  s|>oiled  principalities  and 
powers,  and  made  a  shew  of  them  openly. 

7.  Thou,  even  thou,  art  to  be  feared:  and  who 
may  stand  in  thy  sight  when  once  thou  art  angry  ? 
8.  Thou  didst  cause  judgment  to  be  hear(J  from 
heaven;  the  earth  feared,  and  was  still,  9.  Wiien 
God  arose  to  judgment,  to  save  all  the  meek  of  ihtf 
earth,  Selah.  JO.  Surely  the  wrath  of  man  shall 
praise  thee:  the  remainder  of  wrath  shalt  thou 
restrain.  11.  Vow,  and  pay  unto  the  Lord  your 
God:  let  all  that  be  round  about  him  bring  pre- 
sents unto  him  that  ought  to  be  feared.  12.  He 
shall  cut  off  the  spirit  of  princes:  he  is  terrible  to 
the  kings  of  the  earth. 

This  glorious  victory,  with  which  God  had  graced  and  blessed 
his  church,  is  here  made  to  sneak  three  things. 

I.  Terror  to  God'.s  enemies;  (v.l .  .9.)  "  Thou,  even  tlwn,  art 
to  be  feared;  thy  majesty  is  to  be  reverenced,  thy  sovereignty  to 
be  submitted  to,  and  thy  justice  to  be  dreaded  by  those  that  have 
offended  thee."  Let  all  the  world  learn  by  this  event  to  stand  in 
awe  of  the  great  God.  1.  Let  all  be  afraid  of  his  wrath  against 
the  daring  impiety  of  sinners  ;  Who  may  stand  in  thy  sight,  from 
the  minute  that  thou  art  angry?  If  God  be  a  consuming  Fire, 
how  can  chaff  and  stubble  stand  before  him,  though  his  anger  be 
kindled  bx<t  a  little,  2.  12.  2.  Let  all  l)e  afraid  of  his  jealousy  for 
oppressed  innocency,  and  the  injured  cause  of  his  own  people; 
"  ThoH  didst  cause  judgment  to  be  heard  from  heaven,  then  when 
thou  didst  arise  to  save  all  themeekof  the  earth;  (v.H,  9.)  and  then 
the  earth  feared,  and  was  still,  waiting  what  would  be  the  issue  of 
those  glorious  appearances  of  thine."  Note,  (1.)  God's  people 
are  the  meek  of  the  earth,  (Zeph.  2.  3.)  the  guiet  in  the  land, 
(35.20.)  that  can  bear  any  wrong,  but  do  none.  (2.)  Though  the 
meek  of  the  earth  are  by  their  meekness  exposed  to  injury,  yet 
God  will,  sooner  or  later,  appear  for  their  salvation,  and  plead 
their  cause.  (3.)  When  God  comes  to  save  all  the  meek  of  the 
earth,  he  will  cause  judgment  to  be  heard  from  heaven;  he  will 
make  the  world  know  that  he  is  angry  at  the  oppressors  of  his 
people,  and  takes  what  is  done  against  them,  as  done  against 
liimself.  The  righteous  God  long  seems  to  keep  silence,  yet, 
sooner  or  later,  he  will  make  judgment  to  be  heard.  (4.)  When 
God  is  speaking  judgment  from  heaven,  it  is  time  for  the  earth  to 
compose  itself  into  an  awful  and  reverent  silence;  The  earth 
feared,  and  was  still,  as  silence  is  made  by  proclamation,  when 
llie  court  sits.  Be  still,  and  know  that  I  am  God,  4G.  10.  Be 
silent,  O  all  flesh,  before  the  Lord,  for  he  is  raised  up  to  judgment, 
Zcch.  2.  13.  Those  that  suppose  this  psalm  to  have  been  penned 
upon  the  occasion  of  the  routing  of  Sennacherib's  army,  take  it  fo« 
granted   that  the  descent  of  the  destroying  angel,  who  did    the 

xecntion,  was  accompanied  with  thunder,  by  which  Gvd  caused 
judgment  to  be  heard  from  heaven,  and  that  the  earth  feared,  that 
is,  there  was  an  earthquake,  but  it  was  soon  over.  But  this  is 
altogether  uncertain. 

II.  Comfort  to  God's  people,  r.lO.  We  live  in  a  very  angry 
provoking  world,  we  often  feel  much,  and  are  apt  to  tear  morr. 


PSALMS,  L^XVI,  LXXVII. 


The  Divine  Government. 


Iron?.  iJie  wrath  of  man, which  seems  boundless.  But  this  is  a  great 
fomfo.'t  to  us,  1.  That,  as  far  as  God  permits  the  wrath  of  man 
to  break  kortii  at  any  time,  he  will  make  it  turn  to  his  praise,  will 
bring  honv>nr  to  himself,  and  serve  his  own  purposes  by  it;  Siirelif 
the  jiralh  of  man  shall  praise  thee,  not  only  by  the  checks  given 
to  it,  when  't  shall  be  forced  to  confess  its  own  inipolency,  but 
even  by  the  liberty  given  to  it  for  a  time.  The  hardships  which 
God's  people  vwffer  by  the  wrath  of  their  enemies  are  made  to 
redound  to  the  ^l-ory  of  God  and  his  grace ;  and  the  more  the 
heathen  rage  an\[  plot  nyainst  the  Lord  and  his  Anointed,  the 
more  will  God  be  vraised  for  setting  his  King  vpon  his  holy  hill 
ofZion,  in  spite  ot  ihem,  2.1,6.  When  the  heavenly  hosts  make 
this  the  matter  of  their  thanksgiving-songs,  that  God  has  taken 
to  him  his  great  po^^er,  and  has  reigned,  thovgh  the  nations  were 
angry,  (Rev.  11. 17,  /8.)  then  the  wrath  of  man  adds  lustre  to  the 
praises  of  God.  2.  That  what  will  not  turn  to  his  praise,  shall 
not  be  suffered  to  i.reak  out;  The  remainder  of  wrath  shalt  thou 
restrain.  Men  muut  never  permit  sin,  because  they  cannot  check 
it  when  they  will ;  nut  God  can.  He  can  set  bounds  to  the  wrath 
of  man,  as  he  does  to  the  raging  sea;  Hitherto  it  shall  come,  and 
no  further;  here  shall  itsprovd  waves  be  stayed.  God  restrained 
the  remainder  of  Sennacherib's  rage,  for  he  put  a  hook  in  his  nose, 
and  a  bridle  in  hisjatvs ;  (Isa.  37. 29.)  and,  though  he  permitted  him 
to  talk  big,  he  restrained  him  from  doing  what  he  designed. 

III.  Duly  to  all,  r.  11,12.  Let  all  submit  themselves  to  this 
great  God,  and  become  his  loyal  subjects. 

Observe,  1.  The  duty  required  of  us  all,  all  that  are  about  him, 
that  have  any  dependence  upon  hini,  or  any  occasion  (o  approach 
to  him;  and  who  is  there  that  has  not?  We  are,  therefore,  every 
one  of  us  commanded  to  do  our  homage  to  the  King  of  kings  ; 
Vow  and  pay;  take  an  oath  of  allegiance  to  him,  and  make  con- 
science of  keeping  it.  Vow  to  be  his,  and  pay  what  you  vow.  Bind 
your  souls  with  a  bond  to  him,  (for  that  is  the  nature  of  a  vow,) 
and  then  live  up  to  the  obligations  you  have  laid  upon  yourselves ; 
for  better  it  is  not  to  vow,  than  to  vow  and  not  to  pay.  And, 
having  taken  him  for  our  King,  let  us  bring  presents  to  him,  as 
subjects  to  their  Sovereign,  1  Sam.  10. 27.  Send  ye  the  lamb  to 
the  ruler  of  the  land,  Isa.  16. 1.  Not  that  God  needs  any  present 
we  can  bring,  or  can  be  benefited  by  it;  but  thus  we  must  give 
him  honour,  and  own  that  we  have  Our  all  from  him.  Our  prayers 
and  praises,  and  especially  our  hearts,  are  the  presents  we  should 
bring  to  the  Lord  our  God.  2.  The  reasons  to  enforce  this  duty; 
Render  to  all  their  due,  fear  to  whom  fear  is  due;  and  is  it  not 
due  to  God  ?  Yes;  (1.)  He  ought  to  be  feared  ;  He  is  the  Fear, 
so  the  word  is;  his  name  is  glorious  and  fearful;  and  he  is  the 
proper  Object  of  our  fear;  with  him  is  terrible  majesty.  The  God 
of  Abrahan)  is  called  the  Fear  nf  Isaae;  (Gen.  31. 42.)  and  we  are 
commanded  to  make  him  our  Fear,  Isa.  8. 13.  When  we  bring 
presents  to  him,  we  must  have  an  eye  to  him  as  greatly  to  be  feared  ; 
for  he  is  terrible  in  his  holy  places.  (2.)  He  will  be  feared,  even 
by  those  who  think  it  their  sole  prerogative  to  be  feared  ;  (v.  12.) 
He  shall  cut  off  the  spirit  of  princes;  he  shall  slip  it  off  as  easily 
as  we  slip  off  a  flower  from  the  stalk,  or  a  bunch  of  grapes  from 
the  vine ;  so  the  word  signifies.  He  can  dispirit  those  that  are  most 
daring,  and  make  them  heartless;  for  he  is,  or  will  be,  terrible  to 
the  kings  of  the  earth ;  and,  sooner  or  later,  if  they  be  not  so  wise 
as  to  submit  themselves  to  him,  he  will  force  them  to  call  in  vain 
to  rocks  and  mountains  to  fall  on  them,  and  hide  them  from  his 
wrath.  Rev.  6. 16.  Since  there  is  no  contending  with  God,  it  is 
as  much  our  wisdom  as  it  is  our  duty  to  submit  to  him. 

PSALM  LXXVIL 

%his  psalm,  according  to  the  method  of  many  other  psalms,  begins  with  sorrowful 
complaints,  but  ends  with  con{fortabte  encouragements.  The  complaints  seem 
to  be  of  personal  grievances,  hut  the  encouragements  relate  to  the  public  concerns 
of  the  church,  so  that  it  is  not  certain  whether  it  was  penned  vpon  a  pi  rsonul 
or  a  public  account.  If  they  were  private  troubles  that  he  was  groaning  under, 
it  teaches  us,  that  what  God  has  wrought  for  his  church  in  general,  may  be 
improved  for  the  comfort  of  particular  believers  ;  if  it  was  some  public  calamity 
that  he  is  here  lamenting,  hijs  speaking  nf  it  so  feelingly,  us  if  it  had  been  so-ne 
partitular  trouble  of  lii»  own,  shews  how  much  we  should  lay  to  heart  the 


interests  of  the  church  o/Gvd,  and  make  them  our's.  One  of  the  rabbins  sayt. 
This  psalm  is  spoken  in  the  dialect  of  the  captives ;  and  thin  fore  some  think  it 
waspentied  in  the  captivity  in  liahijlon.  I.  The  psalmi.tt  complains  here  of  tht 
deep  impressions  which  his  irouliles  made  upon  his  spiriti,  and  the  temptation 
he  was  in  to  despair  of  relief,  v.  1 . .](».  //.  He  encourages  himself  to  hope 
that  it  tcould  be  well  at  last,  by  the  remembrance  nf  God's  former  appearancei 
for  the  help  of  his  people,  of  which  he  j:  ires  sereral  instances,  v.W.  .'20.  In 
singing  this  psalm,  we  must  take  shame  to  oursehesfor  all  our  sinful  distrusts 
of  God,  and  of  liis  providence  and  promise,  and  give  to  him  the  glory  of  his 
power  and  goodness,  by  a  thankful  commemoration  nf  what  he  has  done  for  us 
formerly,  and  a  cheerful  dependence  «n  him  for  the  future. 

To  the  chief  musician,  to  Jeduthun.     A  psalm  of  Asaph. 

1.  T  CRIED  unto  God  Avith  my  voice,  even  unto 
X  God  with  my  voice ;  and  he  gave  ear  unto 
me.  2.  In  the  day  of  my  trouble  I  soutiht  the 
Lord:  my  sore  ran  in  the  night,  and  ceased  not: 
my  soul  refused  to  be  coiufoited.  3.  I  remembered 
God,  and  was  troubled:  I  complained,  and  my 
spirit  was  overwhelmed.  Selah.  4.  Thou  boldest 
mine  eyes  waking:  1  am  so  troubled,  that  1  cannot 
speak.  5.  I  have  considered  the  days  of  old,  the 
years  of  ancient  times.  6.  I  call  to  remembrance 
my  song  in  the  night :  I  commune  with  mine 
own  heart;  and  my  spirit  made  diligent  search. 
7.  Will  the  Lord  cast  off  for  ever?  and  will  he 
be  favourable  no  more  ?  8.  Is  his  mercy  clean 
gone  for  ever?  doth  /us  proiuise  fail  for  evermore? 

9.  Hath  God  forgotten  to  be  gracious  ?  hath  he 
in    anger   shut   up  his  tender    mercies  ?     Selah. 

10.  And  I  said.  This  is  my  infirmity:  but  I  will 
remember  the  years  of  the  right  hand  of  the  most 
High. 

We  have  here  the  lively  portraiture  of  a  good  man,  under  pre- 
vailing melancholy,  fallen  into,  and  sinking  in,  that  horrible  pit  and 
that  miry  clay,  but  struggling  to  get  out.  Drooping  saints,  that 
arc  of  a  sorrowful  spirit,  may  here  in  this  glass  see  their  own  faces.. 
The  conflict  which  the  psalmist  had  with  his  griefs  and  fears 
seems  to  have  been  over  when  he  penned  this  record  of  it ;  for  he 
says,  (v.  1.)  I  cried  unto  God,  and  he  gave  ear  unto  me;  which, 
while  the  struggle  lasted,  he  had  not  the  comfortable  sense  of,  as 
he  had  afterward  ;  but  he  inserts  it  in  the  beginning  of  his  narrative, 
as  an  intimation  that  his  trouble  did  not  end  in  despair;  for  God 
heard  him,  and,  at  length,  he  knew  that  he  heard  him.    Observe, 

I.  His  melancholy  pravers.  Being  afflicted,  he  prayed,  (Jam. 
5.13.)  and,  being  in  an  agony,  he  prayed  more  earnestly;  (u.l.) 
3Iy  voice  was  unto  God,  and  I  cried  even  withmy  voice  unto  God. 
He  was  full  of  complaints,  but  he  directed  them  to  God,  and  turned 
them  all  into  prayers,  vocal  prayers,  very  earnest  and  importunate. 
Thus  he  gave  vent  to  his  grief,  and  gained  some  ease;  and  thus 
he  took  the  right  way  in  order  to  relief;  (i'.  2.)  In  the  day  of  my 
trouble  I  sought  the  Lord.  Note,  Days  of  trouble  must  be  days 
of  prayer,  days  of  inward  trouble  especially,  when  God  seems  to 
have  w  ithdrawn  from  us ;  we  must  seek  him,  and  seek  till  we  find 
him.  In  the  day  of  his  trouble,  he  did  not  seek  for  the  diversion 
of  business  or  recreation,  lo  shake  off  his  trouble  that  way,  but  he 
sought  God,  and  his  favour  and  grace.  Those  that  are  under 
trouble  of  mind  must  not  think  to  drink  it  away,  or  laugh  it  away, 
but  must  pray  it  away.  My  hand  was  stretched  out  in  the  night, 
and  ceased  not ;  so  Dr.  Hammond  reads  the  following  words, 
as  speaking  the  incessant  importunity  of  his  prayers.  Compare 
1 43.  .5, 6. 

II.  His  melancholy  grief.  Grief  may  then  be  called  melancholy 
indeed,  1.  When  it  admits  of  no  intermission  ;  such  was  his;  My 
sore,  or  wound,  ran  in  the  night,  and  bled  inwardly  and  it  ceased 
not,  no,  not  in  the  time  appointed  for  rest  and  slt<?p.  2.  When 
it  admits  of  no  consolation;  and  that  also  was  hi-  f!.=o-    nf.,  tovl 


PSALMS.  LXXVII. 


Mournful  Supplications. 


refused  to  be  comforted;  lie  had  no  mind  to  hearken  to  those  that 
would  be  his  comforters.  As  rincijar  upon  nitre,  so  is  he  that  sings 
songs  to  a  heavy  heart,  Prov.  25. 20.  Nit  liad  lie  any  mind  to  think 
of  those  thini^s  that  voiild  be  his  comforts;  he  put  llicm  far  from 
him,  as  one  that  indulged  liiniself  in  sorrow.  Those  that  are  in 
sorrow,  upon  anv  account,  (Ui  not  on!v  prejudice  themselves,  but 
affront  God,  if  ihey  refiise  to  be  comforted. 

III.  His  mclaiicholv  inusiiig'?.  He  pored  so  mnch  npon  the 
trouble,  whatever  it  was,  per.^uiial  nrjiublic,  that,  1.  The  methods 
that  siiould  have  relieved  bini  did  but  increase  his  grief,  v.H. 
(1.)  One  would  have  thoujilit  llial  llie  remenibrance  of  God  should 
have  comforted  him,  but  it  did  not;  I  remembered  God,  and  was 
troubled,  as  poor  Job ;  {eh .  23.  15.)  I  nm  troubled  at  his  presence ; 
whcti  I  consider,  I  am  afraid  of  him.  When  he  remembered 
God,  his  thoughts  fastened  only  npon  his  justice,  and  wrath,  and 
dreadful  majesty;  and  thus  God  himself  became  a  Terror  to  him. 
(2.)  One  would  have  thought  that  pouring  out  his  soul  before 
God  should  have  given  him  ease,  but  it  did  not;  he  complained, 
and  yet  his  spirit  was  overwhelmed,  and  sank  under  the  laad. 
2.  The  means  of  his  present  relief  were  denied  him,  v.  4.  He 
could  not  enjoy  sleep,  which,  if  it  be  quiet  and  refreshing,  is  a 
parenthesis  to  our  griefs  and  cares;  "Thou  boldest  mine  eyes 
waking  with  thy  terrors,  which  make  me  full  of  tosnngs  to  and 
fro  until  the  dau-ning  of  the  day."  He  could  not  speak,  by  reason 
of  the  disorder  of  his  thoughts,  the  tumult  of  his  spirits,  and  the 
confusion  his  mind  was  in;  he  hept  silence  even  from  good,  while 
his  heart  was  hot  within  him:  he  was  ready  to  burst  like  a  new 
bottle,  (Job,  32. 19.)  and  yet  so  troubled,  that  he  could  not  speak 
and  refresh  himself.  Grief  never  preys  so  much  upon  the  spirits 
as  when  it  is  thus  smothered  and  pent  up. 

IV.  His  melancholy  reflections;  (v. 5, 6.)  " I  have  considered 
the  days  of  old,  and  compar.-d  them  with  the  present  days;  and 
our  former  prosperity  docs  but  aggravate  our  present  calamities; 
for  we  see  not  the  wonders  tliat  our  fathers  told  us  of."  Melancholy 
people  are  apt  to  pore  altogether  upon  the  days  of  old,  and  the 
years  of  ancient  limes,  and  to  magnify  them,  for  the  justifying 
of  their  own  uneasiness  and  discontent  at  the  present  posture  of 
affairs.  But  say  not  thou  that  the  former  days  were  better  than 
these,  because  it  is  more  than  thou  knowest  whether  they  were  or 
no,  Eccl.7.10.  Neither  let  the  remembrance  of  the  comforts  we 
have  lost  make  us  unthankful  for  tliosc  that  are  left  or  imputieEt 
under  our  crosses. 

Particularly,  he  called  to  remembrance  his  song  in  the  night, 
the  comforts  with  which  he  liad  supported  himself  in  his  former 
sorrows,  and  entertained  himself  in  his  former  solitude ;  these  songs 
he  remembered,  and  tried  if  he  couhl  not  sing  them  over  again ; 
but  he  was  out  of  tnne  f(.r  them,  and  the  remembrance  of  them 
did  but  pour  out  l:is  soul  in  him,  43. 4.     See  Job, 35. 10. 

V.  His  melancholy  fears  and  apprehensions;  " I  cnmmvned 
with  mine  own  heart,  v.  C.  Come,  mv  soni,  what  will  be  the 
issue  of  these  things?  what  can  I  think  of  them?  and  what  can  I 
expect  they  will  come  to  at  last  ?  I  made  diligent  search  into  the 
causes  of  my  troidile,  inquiring  wherefore  God  contended  with  nie, 
and  what  would  be  the  consequences  of  it.  And  thus  I  began  to 
reason.  Will  the  Lord  cast  efffnr  ever,  as  he  does  for  the  present? 
He  is  not  now  favourable;  and  tcill  he  be  favourable  no  mare? 
His  mercy  IS  now  gone;  and  is  it  clean  gone  for  ever?  Jlis 
promise  now  fails;  and  does  it  fail  for  evermore?  God  is  not  now 
gracious;  but  has  he  forgotten  to  be  gracious?  His  tender  mercies 
have  been  withheld,  perhaps  in  wisdom  ;  but  are  thev  shut  up, 
shut  up  in  anger?"  v.l .  .0.  This  is  the  language  of  a  d'i.sconsoiate 
deserted  soul,  walking  in  darkness,  and  having  no  light;  a  case 
not  uncommon  even  with  those  that  fear  the  Lord,  and  obey  the 
voice  of  his  servant.  Tsa..50.10.  He  may  here  be  looked  upon, 
1.  As  groaning  under  a  sore  trouble ;  God  hid  his  face  from  him, 
and  withdrew  the  usual  tokens  of  his  favour.  Note,  Spiritual 
trouble  is,  of  all  others,  most  grievous  to  a  gracious  soul;  nothing 
wounds  and  pierces  it  like  the  appivhcnsions  of  God's  being  angry'^ 
the  suspending  of  his  favour,  and  the  superseding  of  his  promise; 
this  wounds  the  spirit;  and  who  can  bear  that?  2.  As  grappling 
with  a  strong  temptation.     Note,  God's  own  people,  in  a  cloudy 


and  dark  day,  may  be  tempted  to  make  desperate  conclusions 
about  their  own  spiritual  slate,  and  the  condition  of  God's  church 
and  kingdom  in  the  world,  and,  as  to  both,  to  give  up  all  for  gone. 
We  may  be  templed  to  think  that  God  has  abandoned  us,  and  cast 
us  off,  that  the  covenant  of  grace  fails  us,  and  that  the  tender 
mercy  of  our  God  shall  be  for  ever  withheld  from  us.  But  we 
must  not  give  way  to  such  suggestions  as  these.  If  fear  and 
melancholy  ask  such  peevish  questions,  let  faith  answer  them 
from  tlie  scripture;  Will  the  Lord  cast  off  for  ever?  God  forbid, 
Rom.  11.1.  No,  The  Lord  will  not  cast  off  his  people,  94.14. 
Will  he  be  favourable  no  more  ?  Yes,  he  will ;  for  though  he  cause 
grief,  yet  will  he  have  compassion.  Lam.  3. 32.  Is  his  mercy  clean 
gone  for  ever?  No;  his  mercy  endures  for  ever;  as  it  is  from 
everlasting,  it  is  to  everlasting,  103.17.  Doth  his  promise  fail 
for  evermore?  No;  it  is  impossible  for  God  to  lie,  Heb.6. 18. 
Ilath  God  forgotten  to  he  gracious?  No;  he  cannot  deny  himself, 
and  his  own  name,  which  he  iiatli  proclaimed  (/racjoi/s and yncrciyu/, 
Exod.34.6.  Has  he  in  anger  shut  up  his  tender  mercies?  No; 
they  are  nerv  every  morninrj ;  (Lam.  3. 23.)  and  therefore, /foio 
shall  I  give  thee  up,  Ephraim  ?   Hos.  11.8,9. 

Thus  was  he  going  on  with  his  dark  and  dismal  apprehensions, 
when,  on  a  sudden,  lie  first  checked  himself  with  that  word, 
Selah;  "Stop  there,  go  no  further,  let  us  hear  no  more  of  these 
unbelievhig  surmises;"  and  he  then  chid  himself;  (cW.)  I  said. 
This  is  mine  infirmity.  He  is  soon  aware  that  it  is  not  well  said, 
and  therefore,  Why  art  thou  cast  dosrn,  O  i!)y  soul?  I ^aid,  "  This 
is  mine  affliction;"  (so  some  understand  it,)  "this  is  the  calamity 
that  falls  to  my  lot,  and  I  must  make  the  be.^t  of  it;  every  one  has 
his  affliction,  his  trouble  in  the  flesh  ;  and  this  is  mine,  the  cross 
[  must  take  up."  Or  rather,  "  This  is  mv  sin,  it  is  mine  iniquity  ; 
the  plague  of  ray  own  heart."  These  doubts  and  fears  proceed 
from  the  want  and  weakness  of  faith,  and  the  coriuption  of  a 
distempered  mind.  Note,  (1.)  We  all  know  that  concerning 
ourselves  of  which  we  must  say,  "  This  is  our  infirmity,  a  sin  that 
most  easily  besets  us."  (2.)  Despondencv  of  spirit,  and  distrust  of 
God,  under  affliction,  are  too  often  the  infirmities  of  good  people, 
and,  as  such,  are  to  be  reflected  upon  by  us  with  sorrow  and  shame, 
as  by  the  psalmist  here;  T/lis  is  wy  infirmity.  When,  at  any 
time,  it  is  working  in  us,  we  must  thus  suppress  the  rising  of  it, 
and  not  suffer  the  evil  spirit  to  speak.  We  must  argue  down 
the  insurrections  of  unbelief,  as  the  psalmist  here;  But  I  will 
remember  the  years  of  the  right  hand  of  the  Most  High.  He  had 
been  considering  the  j/cars  of  ancient  times,  (v.  5.)  the  blessings 
formerly  enjoyed,  tl'.e  remembrance  of  which  did  only  add  to  his 
grief;  but  now  he  considered  them  as  the  years  of  the  riglit  hand 
of  the  Most  High ;  that  those  blessings  of  ancient  times  came  from 
the  Ancient  of  days,  from  the  power  and  sovereign  disposal  of  his 
right  hand,  who  is  over  all,  (iod  blessed  forever;  and  this  satisfied 
him;  for  may  not  the  Most  Higli  with  his  right  hand  make  what 
changes  he  pleases? 

II.  I  will  I'eiiiember  the  M'Ofks  of  the  Lord: 
.surely  I  -vvill  remember  thy  wonders  of  old.  12.  I 
will  meditate  also  of  all  ihy  work,  and  talk  of  thy 
doings.  13.  Thy  way,  O  God,  is  in  the  sanctuary: 
who  is  so  great  a  God  as  our  God?  14.  Thou  art 
the  God  that  doest  wonders :  thou  hast  declared 
thy  strength  among  the  people.  15.  Thou  hast 
with  thine  arm  redeemed  thy  people,  the  sons  of 
Jacob  and  Joseph.  Selah.  16.  The  waters  saw 
thee,  O  God,  the  waters  saw  thee  ;  they  were 
afraid  :  the  depths  also  were  troubled.  17.  The 
clouds  poured  out  water :  the  skies  sent  out  a 
sound  :  thine  arrows  also  went  al)road.  18.  The 
voice  of  thy  thunder  was  in  the  heaven:  the  light- 
nings lightened  the  world :  the  earth  trembled 
and  shook.     19.  Thy  way  is  in  the  sea,  and  thy 


PSALMS,  LXXVII.  LXXVIII.  AcknowledgmentsofUieUfvine Majesty 


pall;  ill  the  great  waters,  and  thy  footsteps  are 
not  known.  20.  Thou  leddest  thy  people  like  a 
flock  by  the  hand  of  Moses  and  Aaron. 

The  psalmist  here  recovers  himself  out  of  ihe  great  distress  and 
jilasjue  he  was  in,  and  silences  his  own  fears  of  God's  casting  off 
his  people,  hy  the  remembrance  oi  the  great  things  he  had  done 
fur  them  formerly,  which,  though  he  had  in  vain  tried  to  quiet 
himself  with,  (d.  5, 6.)  yet  he  tried  again,  and,  upon  this  second 
trial,  found  it  not  in  vain.  It  is  good  to  persevere  in  the  proper 
means  for  the  strengthening  of  faith,  though  they  do  not  prove 
effectual  at  first;  "  I  will  remember,  surely  I  will,  what  God  has 
done  for  his  people  of  old,  till  I  can  thence  infer  a  happy  issue  of 
the  present  dark  dispensations,"  c.  11,12.  Note,  1.  The  works 
of  the  Lord,  for  his  people,  have  been  wondrous  works.  2.  They 
are  recorded  for  us,  that  they  may  be  remembered  by  us.  3.  That 
we  may  have  benefit  by  the  remembrance  of  them,  we  must 
nedilate  upon  them,  and  dwell  upon  them  in  our  thoughts,  and 
must  talk  of  them,  that  we  may  inform  ourselves,  and  others, 
further  concerning  them.  4.  The  due  remembrance  of  the  works 
of  God  will  be  a  powerful  antidote  against  distrust  of  his  promise 
and  goodness;  for  he  is  God,  and  changes  not.  If  he  begin,  he 
\\'\\\  finish  his  work,  and  bring  forth  the  top-stone. 

Two  things,  in  general,  satisfied  him  very  much. 

I.  That  God's  way  is  in  the  sanctuary,  v. 13.  It  is  in  holiness, 
so  some.  When  we  cannot  solve  the  particular  difficulties  that 
may  arise  in  our  constructions  of  the  Divine  Providence,  this  we 
are  sure  of,  in  general.  That  God  is  holy  in  all  his  works,  that  they 
are  all  worthy  of  himself,  and  consonant  to  the  eternal  purity  and 
rectitude  of  his  nature.  He  has  holy  ends  in  all  he  does,  and  will 
be  sanctified  in  every  dispensation  of  his  providence.  His  way  is 
according  to  his  promise,  which  he  has  spoken  in  his  holiness,  and 
made  known  in  the  sanctuary;  what  he  has  done  is  according  to 
vhat  he  has  said,  and  may  be  interpreted  by  it;  and,  from  what  he 
lias  said,  we  may  easily  gather  that  he  will  not  cast  off  his  people 
for  ever.  God's  way  is  for  the  sanctuary,  and  for  the  benefit  of  it. 
All  he  does  is  intended  for  the  good  of  his  church. 

n.  That  God's  way  is  in  the  sea ;  though  God  is  holy,  just,  and 
good,  in  all  he  does,  yet  we  cannot  give  an  account  of  the  reasons 
of  his  proceedings,  nor  makeany  certain  judgment  of  his  designs; 
His  path  is  in  ihe  great  waters,  and  his  footsteps  are  not  knoiin, 
r.l9.  God's  ways  are  like  the  deep  waters,  which  cannot  be 
fathomed ;  (36. 6.)  like  the  way  of  a  ship  in  the  sea,  which  cannot 
be  tracked  ;  Prov.30.18, 19.  God's  proceedings  are  always  to  be 
acquiesced  in,  but  cannot  always  be  accounted  for. 

He  specifies  some  particulars,  for  which  he  goes  as  far  back  as 
Ihe  infancy  of  the  Jewish  church,  and  from  which  he  gathers, 
1.  That  there  is  no  God  to  be  compared  with  the  God  of  Israel; 
(y.l3.)  Who  is  so  great  a  God  as  ovr  God?  Let  us  first  give  to 
God  the  glory  of  the  great  things  he  has  done  for  his  people,  and 
acknowledge  him  therein  great  above  all  comparison;  and  then 
we  may  take  to  ourselves  the  comfort  of  what  he  has  done,  and 
encourage  ourselves  with  it.  2.  That  he  is  a  God  of  almighty 
power;  (u.  14.)  "Thou  art  the  God  that  alone  doest  wonders, 
above  the  power  of  any  creature;  thou  hast,  visibly,  and  beyond 
any  contradiction,  declared  thy  strength  among  the  people."  What 
God  has  done  for  his  church,  has  been  a  standing  declaration  of 
his  almighty  power,  for  therein  he  has  made  bare  his  everlasting 
arm. 

(1.)  God  brought  Israel  out  of  Egypt,  y.  15.  This  was  the 
beginning  of  mercy  to  them,  and  was  yearlv  to  be  commemorated 
among  them  in  the  passover ;  "  Thnu  hast  with  thine  arm,  stretched 
<iut  in  so  many  miracles,  redeemed  thy  people  out  of  the  hand  of 
the  Esryptians."  Though  Ihev  were  delivered  by  power,  yet  they 
are  said  to  be  redeemed,  as  if  it  had  been  done  by  price,  because 
it  was  tvpical  of  the  great  redomption  wliich  was  to  be  wrought 
out,  in  the  fidness  of  lime,  both  bv  price  and  ))o\vpr.  Those  that 
were  redeemed  are  here  called,  not  only  llicsovs  af  Jacob,  to  whom 
the  promise  was  made,  but  of  Joseph  also,  who  iiad  a  most  firm 
and  lively  belief  of  the  performance  of  it ;  for,  when  he  was  dying, 


he  made  mention  of  the  doparling  of  the  cbildrcu  of  Israel  out  ol 
Egypt,  and  gave  commandini'iit  concerning  his  bones. 

(2.)  He  divided  the  Red  sea  before  them;  (u.  16.)  The  water t 
gave  way,  and  a  lane  was  made  through  that  crowd  instantiv,  as 
if  they  had  seen  God  himself  at  the  head  of  the  armies  of  Israel, 
and  had  retired  for  fear  of  him.  Not  only  the  .surface  of  the 
waters,  but  the  depths,  were  troubled,  and  opened  to  the  right 
and  to  the  left,  in  obedience  to  his  word  of  command. 

(3.)  He  destroyed  the  Egyptians;  (p.  17.)  The  clouds  poured 
out  water  upon  them,  while  the  pillar  of  fire,  like  an  umbrella 
over  the  camp  of  Israel,  sheltered  it  from  the  shower,  in  which, 
as  in  the  deluge,  the  waters  that  were  above  the  firmament 
concurred  with  those  that  were  beneath  the  firmament  to  destroy 
the  rebels.  Then  the  shies  sent  out  a  sound,  thine  arrows  also 
icent  abroad ;  which  is  explained,  (i'.18.)  The  voice  of  thy  thunder 
was  heard  in  the  heaven,  that  is,  the  sound  which  the  skies  sent 
forth;  The  lightnings  lightened  the  world;  those  are  the  arrows 
which  went  abroad,  by  which  the  host  of  the  Egyptians  was 
discomfited  with  so  much  terror,  that  the  earth  of  ihe  adjacent 
coast  trembled  and  shook.  Thus  God's  way  was  in  the  sea,  f(jr 
the  destruction  of  his  enemies,  as  well  as  for  the  salvation  of  his 
people;  and  yet,  when  the  waters  returned  to  their  place,  his 
footsteps  were  not  known;  (I'.IO.)  there  was  no  mark  set  u])on 
the  place,  as  there  was  afterward  in  Jordan,  Josh.  4.  9.  We  do 
not  read,  in  the  story  of  Israel's  passing  through  the  Hed  sea, 
that  there  were  thunders  and  lightnings,  and  an  earthquake:  yet 
there  might  be,  and  Josephus  says  there  were,  such  displays 
of  the  divine  terror  upon  that  occasion.  But  it  may  refer  to  the 
thunders,  lightnings,  and  earthquakes,  that  were  at  mount  Sinai 
when  the  law  was  given. 

(4.)  He  took  his  people  Israel  under  his  own  guidance  and 
protection;  (r. 20.)  Thou  leddest  thy  people  like  a  f loch.  They 
being  weak  and  helpless,  and  apt  to  wander  like  a  flock  of  sheep, 
and  lying  exposed  to  the  beasts  of  prey,  God  went  before  them 
with  all  the  care  and  tenderness  of  a  Shepherd,  that  they  might 
not  fail.  The  pillar  of  cloud  and  fire  led  them,  yet  that  is  not 
here  taken  notice  of,  but  the  agency  of  Moses  and  Aaron,  by 
whose  hand  God  led  them:  they  could  not  do  it  without  God, 
but  God  did  it  with  and  by  them.  Moses  was  their  governor, 
Aaron  their  high-priest ;  they  were  guides,  overseers,  and  rulers, 
to  Israel,  and  by  them  God  led  them.  The  right  and  happy 
administration  of  the  two  great  ordinances  of  magistracy  aii<l 
ministry,  is,  though  not  so  great  a  miracle,  yet  as  great  a  mercy, 
to  anv  people,  as  the  pillar  of  cloud  and  firo  was  to  Israel  in  the 
wilderness. 

The  psalm  concludes  abruptly,  and  does  not  apply  those  ancient 
instances  of  God's  power  to  the  present  distresses  of  the  chiirdi, 
as  one  might  have  expected.  But,  as  soon  as  the  good  man  began 
to  meditate  on  these  things,  he  found  he  had  gained  his  point ;  his 
very  entrance  upon  this  matter  gave  him  light  and  joy ;  (Hi).  130. ) 
his  fears  suddenly  and  strangely  vanished,  so  that  he  needed  to  go 
no  further;  he  weiit  his  way,  and  did  eat,  and  his  countenance  uas 
no  more  sad. 


PSALM  LXXVIIL 

This  psalmis  historical;  it  is  a  narratire  of  ihe  great  mercies  God  had  lesloued 
upon  Israel,  the  great  sins  tchereuilh  they  had  provoked  him,  and  the  many 
tokens  of  his  displeasure  they  had  been  under  for  their  sins.  The  psalmist 
began,  in  the  foregoing  psalm,  to  relate  God's  uondtrs  of  old,  for  his  oiin 
encouragement  in  a  difficult  time ;  Hiere  he  brake  off  abruptly,  but  here 
resumes  the  subject,  for  the  edification  rf  the  church,  and  enlarges  much  upon 
it ;  sheuing  not  only  hnw  good  God  had  been  to  them,  which  u-as  an  earnest  of 
further  finishing  mercy,  but  how  basely  th^y  had  conducted  themsilres  toward 
God,  which  justified  him  in  conecting  them  as  he  did  at  this  time,  and  forbade 
all  complaints.  Here  is,  I.  The  preface  to  this  church-history,  commanding 
the  attention  of  the  preseyit  age  to  it,  and  recommending  it  to  the  study  oj  the 
generations  to  come,  v.\.  .8.  II.  The  hislori/  itself  from  Muses  to  David; 
if  is  put  into  a  psalm  or  song,  that  if  might  be  the  better  remembcrtd,  and 
transmitted  to  posterity,  and  that  the  singing  of  it  might  affect  them  with  the 
things  here  related,  more  than  they  would  be  with  a  bare  narrative  oJ  tlum. 
The  general  scope  of  this  psalm  we  have,  r.  B . .  1 1 .  where  notice  is  taken  qflhe 
present  rebukes  they  were  under,  (f.  9.)  the  sin  which  brought  them  under  thou 


PSALMS,   LXXVril.     The  Importance  of  religious  Instruction. 


riMut,  (t.  10.)  and  the  mercies  of  God  to  them  formerly.,  ichich  aggravated 
that  tin,  v.  11.  As  to  the  particulars,  we  are  here  toid,  1.  What  wonderful 
teorks  God  had  wrought  for  them  in  bringing  them  out  of  Egypt,  (i).  12. .  16.) 
providing  for  them  in  the  K-ildemess,  (r.  23.  .29.)  plaguing  and  ruining  their 
enemies,  {v.4i.  .53.)  and,  at  length,  putting  them  in  possession  of  the  land  of 
promise,  r.  54,55.  2.  How  tingratcful  they  were  to  <iod  for  his  favours  to 
them,  anil  how  many  and  great  provocations  they  were  guilty  of.  How  they 
murmured  against  God,  and  distrusted  him,  (r.  17 . .  20.)  and  did  but  counterfeit 
repentance  and  submission  when  he  punished  them,  (r.  34.  .37.)  thus  grieving 
and  tempting  him,  v.  40.  .42.  How  they  ojfronled  God  leith  their  idolatries, 
after  they  came  to  Canaan,  v.  50.  .56.  3.  How  God  had  justly  punished  them 
for  their  sins,  (c  21 ,  22.)  in  the  wilderness,  making  their  sin  their  punishment, 
(i'.29..33.)  and  now,  of  late,  when  the  ark  was  taken  by  the  Philistines, 
V.  59,  .C4.  4.  How  graciously  God  had  spared  them,  and  returned  in  mercy 
to  them,  notwithstanding  their  prococations.  He  hadforgivcn  them  formerly, 
(t).  38, 39.)  and  now,  of  late,  had  removed  the  judgments  they  had  brnught 
upon  themselves,  and  brought  them  under  a  happy  establishment,  both  in  church 
and  state,  r.  05.  .72.  As  the  general  scope  of  this  psalm  may  be  of  use  to  us, 
in  the  singing  of  it,  to  put  us  upon  recollecting  irjial  God  has  done  for  us,  and 
for  his  church  formerly,  and  what  we  have  done  against  him,  so  the  particulars 
also  may  be  of  use  to  us,  for  warning  against  those  sins  of  unbelief  and  ingra- 
titude which  Israel  of  old  was  notoriously  guilty  of,  and  the  record  of  which 
was  preserved  for  our  learning.  'I'hese  things  happencri  unto  tlieni  for 
ensainples,  ICor.  10. 11.  Heb.4.11. 

Maschil  of  Asaph. 

1.  /^IVE  ear,  O  my  people,  to  my  law:  incline 
VJT    your  ears  to    the  words  of   my  mouth. 

2.  I  will  open  my  mouth  in  a  parable :  I  will  utter 
dark  sayings  of  old  :  3.  Which  we  have  heard 
and  known,  and  our  fathers  have  told  us.  4.  We 
will  not  hide  t/tem  from  their  children,  shewing  to 
the  generation  to  come  the  praises  of  the  Lord, 
and  his  strength,  and  his  wonderful  works  that 
he  hath  done.  5.  For  he  established  a  testimony 
in  Jacob,  and  appointed  a  law  in  Israel,  which 
he  commanded  our  fathers,  that  they  should  make 
them  known  to  their  children:  (j.  That  the  gene- 
ration to  come  might  know  them,  even  the  children 
w/iicht>hou\d  be  born ;  2i7ioshould  arise  and  declare 
them  to  their  children:  7.  That  they  might  set 
their  hope  in  God,  and  not  forget  the  works  of 
God,  but  keep  his  commandments:  8.  And 
might  not  be  as  their  fathers,  a  stubborn  and 
rebellious  generation ;  a  generation  that  set  not 
their  heart  aright,  and  whose  spirit  was  not  sted- 
fast  with  God. 

These  verses,  which  contain  the  preface  to  this  history,  shew 
that  the  psalm  answers  the  title;  it  is  indeed  Maschil,  a  psalm  to 
give  instruction ;  if  we  receive  not  the  instruction  it  gives,  it  is 
our  own  fault.     Here, 

I.  The  psalmist  demands  attention  to  what  he  wrote;  (f.  1.) 
Give  ear,  O  my  people,  to  my  law.  Some  make  these  the  psalmist's 
tvords;  David,  as  a  king,  or  Asaph,  in  his  name,  as  his  secretary 
of  state,  or  scribe  to  the  sweel-sin2:er  of  Israel,  here  calls  upon 
tlie  people,  as  his  people  committecf  to  his  charge,  to  give  ear  to 
his  law.  He  calls  his  instructions  his  law  or  edict,  such  was  their 
commanding  force  in  themselves;  every  good  truth,  received  in 
the  light  and  love  of  it,  will  have  the  power  of  the  law  upon  the 
conscience;  yet  that  was  not  all,  David  was  a  king,  and  he  would 
interpose  his  royal  power  for  the  edification  of  his  people.  If 
God,  by  his  grace,  make  great  men  good  men,  they  will  be  capable 
of  doing  more  good  than  others,  because  their  word  will  be  a  law 
to  all  about  them,  who  nmst  tiierefore  give  ear,  and  hearken  ;  for 
to  what  purpose  is  divine  revelation  brought  to  our  ears,  if  we  will 
not  incline  our  ears  to  it,  both  humble  ourselves,  and  en'^age 
ourselves  to  hear  it,  and  heed  It?  Or,  the  psalmist,  being  a  prophet, 
■p«aks  as  God's  mouth,  and  so  calls  them  his  people,  and  demands 


subjection  to  what  was  said  as  to  a  law.     Let  him  that  has  an  eai 
thus  hear  what  the  Spirit  saith  unto  the  churches,  Rev.  2. 7. 

II.  Several  reasons  are  given  why  we  should  diligently  attend 
to  that  which  is  here  related. 

1.  The  things  here  discoursed  of  are  weighty,  and  deserve 
consideration,  strange,  and  need  it;  (tJ.2.)  I  will  open  my  mouth 
in  a  parable,  in  that  which  is  sublime  and  uncommon,  l)ut  very 
excellent,  and  well  worthy  your  attention ;  Iwillutter  dark  sayings, 
which  challenge  your  most  serious  regards  as  much  as  the  enigma* 
with  which  the  eastern  princes  and  learned  men  used  to  try  one 
another.  These  are  called  dark  sayings,  not  because  they  are 
hard  to  be  understood,  but  because  they  are  greatly  to  be  admired, 
and  carefully  to  be  looked  into.  This  is  said  to  be  fulfilled  in  the 
parables  which  our  Saviour  put  forth,  (Matth.l3. 35.)  which  were 
(as  this)  representations  of  the  state  of  the  kingdom  of  God  among 
men. 

2.  They  are  the  monuments  of  antiquity;  dark  sayings  of  old, 
which  oiir  fathers  have  told  us,  v.  3.  They  are  things  of  undoubted 
certainty,  we  have  heard  them  and  known  them,  and  there  is  no 
room  left  to  question  the  truth  of  them.  The  gospel  of  Luke  is 
called  a  declaration  of  those  things  which  are  most  surely  believed 
among  us;  (Luke,  1.1.)  so  were  the  things  here  related.  The 
honour  we  owe  to  our  parents  and  ancestors  obliges  us  to  attend 
to  that  which  our  fathers  have  told  us,  and,  as  far  as  it  appears  to 
be  true  and  good,  to  receive  it  with  so  much  the  more  reverence 
and  regard. 

3.  They  are  to  be  transmitted  to  posterity,  and  it  lies  as  a  charge 
upon  us  carefully  to  hand  them  down;  (v. 4.)  because  our  fathers 
told  them  us,  we  will  not  hide  them  from  their  children.  Our 
children  are  called  theirs,  for  they  were  in  care  for  their  seed's 
seed,  and  looked  upon  them  as  their's ;  and,  in  teaching  our 
children  the  knowledge  of  God,  we  repay  to  our  parents  some  of 
that  debt  we  owe  to  them  for  teaching  us.  Nay,  if  we  have  no 
children  of  our  own,  we  mnst  declare  the  things  of  God  to  their 
children,  the  children  of  others.  Our  care  must  be  for  posterity 
in  general,  and  not  only  for  our  own  posterity;  and  for  the 
generation  to  come  hereafter,  the  children  that  shall  be  born,  as 
well  as  for  the  generation  that  is  next  rising  up,  and  the  children 
that  are  born.  That  which  we  are  to  transmit  to  our  children,  is, 
not  only  the  knowledge  of  languages,  arts,  and  sciences,  liberty 
and  property,  but  especially  the  praises  of  the  Lord,  and  his 
strength  appearing  in  the  wonderful  works  he  has  done.  Our 
great  care  must  be  to  lodge  our  religion,  that  great  deposit,  pure 
and  entire  in  the  hands  of  those  that  succeed  us. 

There  are  two  things,  the  full  and  clear  knowledge  of  which  we 
must  preserve  the  entail  of  to  our  heirs. 

(1.)  The  law  of  God  ;  for  this  was  given  with  a  particular  charge 
to  teach  it  diligently  to  their  children;  (r.  5.)  He  established  a 
testimony  or  covenant,  and  enacted  a  law,  in  Jacob  and  Israel, 
gave  them  precepts  and  promises,  which  he  commanded  them  to 
make  knoivn  to  their  children,  Deut.  6.  7,  20.  The  church  of  God, 
as  the  historian  says  of  the  Roman  commonwealth,  was  not  to  be 
7-es  unius  cetatis — a  business  of  one  age,  but  was  to  be  kept  up 
from  one  generation  to  another;  and  therefore,  as  God  provided 
for  a  succession  of  ministers  in  the  tribe  of  Levi  and  the  house  of 
Aaron,  so  he  appointed  that  parents  should  train  up  their  children 
in  the  knowledge  of  his  law;  and  when  they  were  grown  up,  they 
must  arise,  and  declare  them  to  their  children,  (v.  6.)  that,  as  one 
generation  of  God's  servants  and  worshippers  passes  away,  anothef 
generation  may  come,  and  the  church,  as  the  earth,  may  abide  hit 
ever;  and  thus  God's  name  among  men  may  be  as  the  days  o! 
heaven. 

(2.)  The'  providences  of  God  concerning  them,  both  in  mercy 
and  in  judgment.  The  former  seem  to  be  mentioned  for  the  sake 
of  this;  since  God  gave  order  that  his  laws  should  be  made  known 
to  posterity,  it  is  requisite  that  with  lliem  his  works  also  should 
be  made  known,  the  fulfilling  of  the  promises  made  to  the  obedient, 
and  the  threatenings  denounced  asrainst  the  disobedient.  Let  these 
be  told  to  our  children  and  our  children's  children. 

[1.]  That  they  may  lake  encouragement  to  conform  themselves 
to  the  will  of  God,  v.  7.     That,  not  forgetting  the  works  of  CJod 


PSALMS,  LXXVIIl. 


The  Crimt's  of  tlie  Israelites. 


WTOiiglit  in  former  days,  they  miirlit  sel  llicir  linpe  in  God,  and 
k€ep  his  comniandmi'iifs,  iiiialit  make  his  coiiimaiid  their  rule, 
and  his  covenant  iheir  stay;  th(vse  only  may  with  eonfideiiee  h()|)e 
for  God's  salialion,  that  make  eonscieiiie  of  doinj;  liis  coniniaii<l- 
nieiits.  The  works  of  God,  didy  eonsidi  red,  will  very  mneh 
strengthen  our  resolution  both  to  set  our  ho|)o  in  him,  and  to  keejt 
his  commandments,  for  he  is  able  to  hear  us  <iiit  m  b!>th. 

[2.]  That  lliey  may  take  warjiin";-  not  to  conform  themselves  to 
the  example  of  their  fathers;  (i'.8.)  Tkat  tlwy  iui<jht  not  be  as 
titeir  fathers,  a  stubborn  and  rehe/lioiis  c/cjteration.  See  here, 
First,  What  was  the  character  of  their  fathers;  thouu;h  they  were 
the  seed  of  Abraham,  taken  into  covenant  with  God,  an<i,  for 
aught  we  know,  the  only  professing  people  he  had  then  in  the 
Vorld,  yet  they  were  stubborn  an<l  rebellions,  and  walked  contrary 
to  God,  in  direct  opposition  to  his  will;  they  did  indeed  profess 
relation  to  him,  but  they  did  not  set  their  hearts  right,  they  were 
not  cordial  in  their  engagements  to  God,  nor  inwnrd  with  him  in 
their  worship  of  him,  and  therefore  their  spirit  n-as  not  steadfast 
with  him,  but  upon  every  occasion  thev  flew  off  from  him.  Note, 
Hypocrisy  is  the  high  road  to  apostaey ;  those  that  do  not  set  their 
hearts  right,  will  not  be  steadfast  with  God,  but  play  fast  and 
loose.  Sccnnd/ti,  What  was  a  charge  to  the  children  ;  That  thoy 
be  not  as  their  fathers.  Note,  Those  that  are  descended  from 
wicked  and  unsiodi"  ancestors,  if  they  will  but  consider  the  word 
and  works  of  God,  will  see  reason  enough  not  to  tread  in  their 
steps.  It  will  be  no  excuse  for  a  vain  conversation,  that  it  was 
received  by  tradition  from  our  fathers;  (iPet.  1.  18.)  for  what 
we  know  of  them,  that  was  evil,  must  be  an  admonition  to  us, 
that  we  dread  that  which  was  so  pernicious  to  them,  as  we  would 
shun  those  courses  which  they  took,  that  were  ruinous  to  their 
health  or  estates. 

9.  The  children  of  Ephraim,  being  armed,  and 
carrying  bows,  turned  back  in  the  day  of  battle. 
10.  They  kept  not  the  covenant  of  God,  and  re- 
fused lo  walk  in  his  law;  11.  And  forgat  his 
works,  and  his  wonders  that  he  had  shewed  them. 
12.  Marvellous  things  did  he  iu  tlie  siglit  of  their 
fathers,  in  the  land  of  Egypt,  in  the  field  of  Zoan. 
1.3.  He  divided  the  sea,  and  caused  them  to  pass 
lliiougl);  and  lie  made  the  waters  to  stand  as  an 
lieap.  14.  In  llie  day-lime  also  he  led  them  with 
a  cloud,  and  all  the  night  with  a  light  of  fire.  15. 
He  clave  tlie  rocks  in  the  wilderness,  and  gave 
them  drink  as  out  of  the  great  depths.  16".  He 
brought  streams  also  out  of  the  rock,  and  caused 
waters  to  run  down  like  rivers.  17.  And  they 
sinned  yet  more  against  him  by  provoking  the  most 
High  in  the  wilderness.  18.  And  they  tempted 
God  in  their  heart  by  asking  meat  for  their  lust. 
19.  Yea,  they  spake  against  God  ;  they  said,  Can 
VJod  furnish  a  table  in  the  wilderness  ?  20.  Behold, 
he  smote  the  rock,  that  the  waters  gushed  out,  and 
the  streams  overflowed;  can  he  give  bread  also? 
can  he  provide  flesh  for  his  people?  21.  Therefore 
the  Lord  heard  this,  and  was  wroth:  so  a  fire  was 
kindled  against  Jacob,  and  anger  also  came  up 
against  Israel;  22.  Because  they  believed  not  in 
God,  and  trusted  not  in  his  salvation :  2-3.  Though 
he  had  commanded  the  clouds  from  al>ove,  and 
opened  the  doors  of  heaven,  24.  And  had  rained 
down  manna  upon  them  to  eat,  and  had  given 
them  of  the  corn  of  heaven.      25.  Man   did  eat 


angels'  food  :  ho  sent  them  meat  to  the  full. 
20.  lie  caused  an  east-wind  to  blow  in  the  heaven: 
and  ljy  his  power  he  brought  in  the  south-wind 

27.  He  rained  flesh  also  upon  them  as  dnst,  and 
fealhered    fowls    like    as    the   sand    of    The    sea: 

28.  And  he  let  it  fall  in  the  midst  of  their  camp, 
round  about  their  habitations.  29.  So  they  did 
eat,  and  w  ere  well  filled :  for  he  gave  them  their 
own  desire;     .30.  They  were  not  estranged  from 

i  their  lust.  But  while  their  meat  teas  yet  in  their 
mouths,  31.  The  wrath  of  God  came  upon  them, 
and  slew  the  fattest  of  them,  and  smote  down  the 
chosen  men  of  Israel.  32.  For  all  this  they  sinned 
still,  and  believed  not  for  his  wondrous  works. 
33.  Therefore  their  days  did  he  consume  in  vanity, 
and  their  years  in  trouble.  34.  When  he  slew 
them,  then  they  sought  him :  and  they  returned 
and  inquired  early  after  God.  35.  And  they  re- 
membered that  God  tvas  their  rock,  and  the  high 
God  their  redeemer.  36.  Nevertheless  they  did 
flatter  him  with  their  mouth,  and  they  lied  unto 
him  with  their  tongues.  37.  For  their  heart  was 
not  right  with  him,  neither  were  they  steadfast  in 
his  covenant.  38.  But  he,  being  full  of  compassion, 
forgave  their  iniquity,  and  destroyed  Ihem  not: 
yea,  many  a  time  turned  he  his  anger  away,  and 
did  not  stir  up  all  his  wrath.  3.9.  For  he  remem- 
bered thai  they  iccie  but  flesh;  a  wind  that  passelh 
away,  and  cometh  not  again. 

In  these  verses, 

I.  The  psalmist  observes  the  lule  re'mkes  "1  l*ro\idence  that  the 
people  of  Israel  had  been  under,  which  they  had  brought  upon 
themselves  by  their  dealing  treacherously  with  God,  i\  9..H. 
The  children  of  Ephraim,  in  which  tribe  Shiloh  was.  though  the^ 

were  well  armed,  and  shot  with  bows,  yet  turned  back  in  the  day 
of  battle.     This  seems  to  refer  to  that  shameful  defeat  which  the 
Philistines    gave  them    In  Eli's    time,   when  they  took    the    ark 
prisoner,    1  Sam.  4.  10, 11.     Of  this  the  psalmist   here  begins  to 
speak,  and,   after  a   long  digression,   returns  to  it  again,   d. Gl. 
Well  might  that  event  be  thus  fresh  in  mind,  in  David's  time,  above 
forty  years  after,  for  the  ark,  which  in  that  memorable  battle  was 
seized   by  the  Philistines,  though   it  was   quickly  brought  out  of 
captivity,  was  never  brought  out  of  obscurity,  till  David  fetched  it 
from  Kirjath-jearim  to  his  own  city.     Observe,   1.  The  shameful 
cowardice  of   the  children   of   Ephraim,    that   warlike    tribe,  so 
famed  for  valiant  men,  Joshua's  tribe;   (he  children  of   tliat  tribe, 
though  as  well  armed   as  ever,  turned   back,  when  ihev  came  to 
face  the  enemy.     Note,  Weapons  of  war  stand  men  in  little  stead 
without  a  martial  spirit,  and  that  is  gone,  if  God  be  gone.     Sin 
dispirits  men,  and  takes  away  the  heart.     2.  The  causes  of  their 
cowardice,  which  were  no  less  shameful;  and  these  were,  (1.)  A 
shameful  violation  of  God's  law,    and   their  co\enant  with   him; 
(v.  10.)    they  were   basely  treacherous  and  perfidious,   for   they 
kept  not  the  covenant  of  God,  and  basely  stubborn  and  rebellious, 
(as  they  were  described,   v.  8.)   for  they  peremptorily  refused    to 
walk    in  his  law,  and,    in  effect,  told  lii'm    to  his  face  they  would 
not  be  ruled  by  him.     (2.)  A  shameful  ingratitude  to  God"  for  the 
favours  he  had  bestowed  upon  them;  ihey  forgat  his  tcorks  and  hit 
wonders,  his  works  of  wonder  which  they  ought  to  have  admired, 
('.  11.     Note,  Our  forgetfulness  of  God's  works  is  at  the  bottom 
of  our  di.sobedience  to  his  laws. 

II.  He  takes    occasion  hence    to  consult  precedents,  and    to 
compare  thiii  with  their  fathers' case;  who  were  in  like  manner 


PSALMS,  LXXViii. 


The  Crimes  of  the  IsraeUtes, 


anmindfulofGod'smerciestolliem.anClungrateful  to  IheirFounder 
and  great  Benefactor,  and  were  therefore  often  brought  under  his 
displeasure.  The  narrative  in  these  verses  is  very  remarkable,  for 
it  relates  a  kind  of  strus;gle  between  God's  goodness  and  man's 
Ladiiess,  and  nicri'Vi  ^it  length,  rejoices  against  judgment. 

1.  God  did  great  lliinns  for  his  ])eople  Israel,  when  he  first 
incorporated  them,  and  formed  lliem  into  a  people;  Marvellous 
things  did  lie  in  the  sirjlit  cj  their  fathers,  and  not  only  in  their 
sight,  but  in  their  en  use,  and  for  their  benefit;  so  strange,  so  kind, 
that  one  would  think  ihcy  sliould  never  be  forgotten.  What  he  did 
for  (hom  in  the  lajid  of  Egypt  is  barely  mentioned  here,  (r.  12.) 
but  afterward  R-suined,  r.  43.  lie  ))roceeds  here  to  shew,  (l.)How 
he  made  a  lane  for  tlicni  through  llie  Red  sea,  and  caused  them, 
gave  them  courage,  to  jiass  through,  though  the  waters  stood  over 
their  heads,  a.s  a  hea]),  v.  13.  See  Isa.  63.  12, 13.  where  God  is 
said  to  lead  them  by  the  hand,  as  it  were,  through  the  deep,  that 
they  should  not  stumble.  ( 2.)  How  he  provided  a  guide  for  them 
through  the  untrodden  paths  of  the  wilderness;  (u.  14.)  he  led 
tliem  step  by  step,  in  the  day-time,  by  a  cloud,  which  also  shel- 
tered them  from  the  heat,  and  all  the  night  uitli  a  light  of  fire, 
which  perhaps  warmed  the  air,  at  least,  made  the  darkness  of 
night  less  frightful,  and  perhaps  kept  off  wild  beasts,  Zech.  2.  5. 
(3.)  How  he  furnished  their  camp  with  fresh  water,  in  a  dry  and 
thirsty  land  where  no  water  was;  not  by  opening  the  bottles  of 
heaven,  (that  had  been  a  common  wav,)  but  by  broaching  a  rock; 
(t>.  15, 10.)  He  clave  the  rocks  in  the  wilderness,  which  yielded 
water,  though  they  were  not  capable  of  receiving  it  either  from  the 
clouds  above,  or  the  springs  beneath.  Out  of  the  dry  and  hard 
r(!ck  he  gave  them  drink,  not  distilled  as  out  of  an  alembic,  drop 
bv  drr.p,  but  in  streams  running  down  like  rivers,  and  as  out  of 
the  gieaf  depths.  God  gives  abundantly,  and  is  rich  in  mercy; 
he  gives  seasonably,  and  sometimes  makes  us  to  feel  the  want  of 
mercies,  that  we  may  the  better  know  the  worth  of  them.  This 
water,  which  God  gave  Israel  out  of  the  rock,  was  the  more  valu- 
liile,  because  it  was  spiritual  drink,  and  that  Rock  was  Christ. 

2.  When  God  began  thus  to  bless  them,  they  began  to  affront 
him;  (i'.17.)  They  sinned  yet  more  against  him,  more  than  they  had 
done  in  Egypt,  though  there  they  were  bad  enough,  Ezek.  20.  8. 
They  bore  the  miseries  of  their  servitude  belter  than  the  diffi- 
culties of  their  deliverance,  and  never  murmured  at  their  fask- 
niasters,  so  as  they  did  at  Moses  and  Aaron  ;  as  if  they  were 
clelivered  to  do  all  these  abominations,  Jcr.  7.  10.  As  sin  some- 
times lakes  occasion  by  the  commandment,  so  at  other  times  it 
fiikes  occasion  by  the  deliverance,  to  become  more  exceeding 
sinftd  ;  Theij  provoked  the  Most  High  ;  though  he  is  Most  High, 
and  they  knew  themselves  an  unequal  match  for  him,  yet  they 
provoked  him,  and  even  bid  defiance  to  his  justice.  And  this  in 
(be  wilderness,  where  he  had  them  at  his  mercy,  and  therefore 
they  were  bound  in  interest  to  please  him;  and  where  he  shewed 
them  so  mutli  mercy,  and  therefore  they  were  bound  in  gratitude 
to  please  him  ;  yet  there  they  said  and  did  that  which  they  knew 
would  provoke  him;  They  tempted  God  in  their  heart',  u.  18. 
Their  sin  began  in  their  heart,  and  thence  it  took  its  malignity; 
They  do  always  err  in  fheir  heart,  Heb.  3.  10.  Thus  they 
tempted  God,  tried  his  patience  to  the  utmost,  whether  he  would 
bear  with  them  or  no;  and,  in  effect,  bid  him  do  his  worst.  Two 
ways  they  provoked  him ; 

(1.)  By  desiring,  or  rather  demanding,  that  which  he  had  not 
thought  fit  to  give  them  ;  They  asked  meat  for  their  lust.  God 
had  given  them  meat  for  Iheir  hunger,  in  the  manna,  wholesome 
pleasant  food,  and  in  abundance;  he  had  given  them  meat  for 
their  faith,  out  of  the  heads  of  leviathan,  which  he  brake  in  pieces. 
74.14.  But  all  this  would  not  serve;  they  must  have  meat  for 
their  lust,  dainties  and  varieties  to  Kratify"  a  luxurious  appetite. 
Nothing  is  more  provokin-r  to  God  than  our  quarrelling  with  our 
allotment,  and  indulnine  llie  <lesires  of  f'lie  flesh. 

(2.) By  distrusting  his  power  to  give  tbcm  what  tbey  desired. 
This  was  tempting  God  inderd  !  They  clinllcnged  him  to  "give  them 
flesh;  and  if  he  did  not,  Ihoy  v  (ui'.d  say.  it  wns  because  be  couhi 
not,  not  because  he  did  not  f.fe  it  fit  for  i!:em  ;  (i-.  19.)  They  spake 
igainst  God.    Tlicy  that  set  bouuds  to  Gud's  power,  speak  against 


him.  It  was  as  injurious  a  reflection  as  could  be  cast  upon  God, 
to  say,  Can  God  furnish  a  table  in  the  wilderness?  They  had 
manna,  but  they  did  not  think  they  had  a  table  furnished,  unless 
they  had  boiled  and  roast,  a  first,  a  second,  and  a  third,  course, 
as  they  had  in  Egypt,  where  they  had  both  flesh  and  fish,  and 
sauce  too;  (Exod.i6.3.  Numb. 11. 5.)  dishes  of  meat,  and  salvers 
of  fruit.  What  an  unreasonable,  insatiable,  thing  is  luxury! 
Such  a  mighty  thing  did  these  epicures  think  a  table  wx'll  furnished 
to  be,  that  they  thought  it  was  more  than  God  himself  could  give 
them  in  that  wilderness;  whereas,  the  beasts  of  the  forest,  and  all 
the  fowls  of  the  mountains,  are  his,  50. 10, 11.  Their  disbelief 
of  God's  power  was  so  much  the  worse,  in  that  they  did  at  the 
same  time  own  that  he  had  done  as  much  as  that  came  to ;  (v.  20.) 
Behold,  he  smote  the  rock,  that  the  waters  gushed  out^  which  they 
and  their  cattle  drank  of.  And  whether  is  it  easier  to  furnish  a 
table  in  the  wilderness,  which  a  rich  man  can  do,  or  to  fetch  water 
ont  of  a  rock,  which  the  greatest  potentate  on  the  earth  cannot 
do?  Never  did  unbelief,  though  always  unreasonable,  ask  so 
absurd  a  question  ;  "  Can  he  that  melted  down  a  rock  into  streams 
of  water,  give  bread  also  ?"  Or,  can  he,  that  has  given  bread, 
provide  flesh  also  ?  Is  any  thing  too  hard  for  Omnipotence  ? 
When  once  the  ordinary  powers  of  nature  are  exceeded,  God  has 
made  bare  his  arm,  and  we  must  conclude  nothing  is  impossible 
with  him.  Be  it  ever  so  great  a  thing  that  we  ask,  it  becomes  us 
to  own.  Lord,  if  thou  wilt,  thou  canst. 

3.  God  justly  resented  the  provocation,  and  was  much  dis- 
pleased with  them;  (i-.21.)  The  Lord  heard  this,  and  was  wroth. 
Note,  God  is  a  Witness  to  all  our  murmurings  and  distrusts;  he 
hears  them,  and  is  much  displeased  with  them.  A  fire  was 
kindled  for  this  against  Jacob,  the  fire  of  the  Lord  burnt  among 
them,  Numb.  11.1.  Or,  it  may  be  understood  of  the  fire  of 
God's  anger  which  came  up  against  Israel.  To  unbelievers  our 
God  is  himself  a  consuming  Fire.  Those  that  will  not  believe  the 
power  of  God's  mercy,  shall  feel  the  power  of  his  indignation,  and 
be  made  to  confess,  that  it  is  a  fearful  thing  to  fall  into  his 
hands.     Now  here  we  are  toH, 

(1.)  Why  God  thus  resented  the  provocation,  r.  22,     Because 
by  this  it  appeared  that  they  believed  not   in  God,  they  did  not 
give  credit  to  the  revelation  he  had  made  of  himself  to  them,  for 
they  durst  not  commit  themselves  to  him,  nor  venture  themselves 
with  him  ;  They  trusted  not  in  the  salvation  he  had  begun  to  work 
for  them  ;  for  then  they  would  not  thus  have  questioned  its  progicss. 
Those  cannot  be  said  to  trust  in  God's  salvation  as  their  feliciu  at 
last,  who  cannot  find  in  their  hearts  to  trust  in  his  providence  for 
food  convenient  in  the  way  to  it.     That  which  aggravated  their  un- 
belief, was,  the  experience  they  had  had  of  the  power  and  goodness 
of  God,   D.  23 . .  25.     He  had  given  them  undeniable  proofs  of  his 
power,  not  only  on  earth  beneath,  but   in    heaven  above;   for  he 
commanded  the  clouds  from  above,  as  one  that  had  created  them, 
and  commanded  them    into  being ;  he  made  what  use  he  pleased 
of  them.     Usually,  by  their  showers,  they  contribute  to  the  eiirth's 
producing  corn  ;  but  now,  when  God  so  commanded  them,  they 
showered  down  corn   themselves,  which   is  therefore   called  here 
the  corn  of  heaven;  for  heaven  can  do  the  work  without  the  earth, 
but  not  the  earth  without  heaven.     God,  who  has  the  key  of  the 
clouds,  opened  the  doors  of  heaven,  that  is  more  than  opening  the 
windows,  which  yet  is  spoken  of  as  a  great  blessing,  Mai.  3. 10. 
To  all  that  by  faith  and  prayer,  ask,  seek,  and  knock,  these  doors 
shall  at  any  time  be  o|)ened,  for  the  God  of  heaven  is  rich  in  mercy 
to  all  that  call   upon  him ;   he  not  only  keeps  a  good   house,  but 
keeps  open  house.     Justly  might  God  take  it   ill  that  they  should 
distrust  him,  when  he  had  been  so  very  kind  to  them,  that  he  had 
rained  down   manna  upon  them  to  cat,  substantial   food,  daily, 
duly,  enough  for  all,  enough  for  each;  Man  did  eat  inigrls' food, 
such  as  angels,  if  they  had  occasion   for  food,  would   eat  and  be 
thankful;  or  rather  such  as  was  given   by  ll'.e  ministry  of  angels, 
."nd  (as  the  Chaldee  reads  it)  such  as  descended  from  the  duelling 
of  angels.      Every  one,  even  the  least  child  in  Israel,  did  eat  the 
bread    of   the   mighty;    (so  the  margin    reads    it;)    the   weakest 
stomach  could  digest  it,  and  yet  it  was  so  nourishing,  that  is  was 
strong   meat   for  strong  men.     And  though  the  provision  was  so 


rSALMS.  LXXVIII. 


Tlic  Crimes  of  IIk-  Israelites. 


food,  yet  ihcy  were  not  stinted,  nor  ever  ridiiccd  to  sliorl  allnw- 
imce;  for  he  sent  thcni  meat  to  llie  full;  if  lliev  i;;illuri(l  iillie, 
it  was  their  own  fanll ;  and  yet  even  then  lliev  h:i(f  no  lack, 
Exod.  16. 18.  The  daily  provision  (Jod  makes  for  us,  and  has 
made  ever  since  we  came  into  tlie  world,  llumch  it  lias  not  so 
much  of  miracle  as  this,  has  no  less  of  mercy,  and  is  therefore  a 
great  aggravation  of  our  distrust  of  God. 

(2.)  How  he  expressed  his  resentment  of  the  provocation;  not 
in  denying  them  what  they  so  inordinately  lusted  after,  hut  in 
granting  it  to  them.  [1.]  Did  ihev  question  his  power?  He  soon 
ga^ethem  a  sensihle  conviction  that  he  couU\  fiinnah  a  table  in  the 
wilderness.  Though  tlie  winds  seem  to  hlow  where  thev  list,  vet, 
when  he  pleased,  he  could  make  them  his  caterers  to  fetch  in 
provisions,  v.  2G.  lie  cavsed  an  east-wi7id  in  blow,  and  a  sout/i- 
leind,  either  a  soulh-cast-wind,  or  an  east-wind,  first  to  hring  in 
the  quails  from  that  quarter,  and  then  a  south-wind  to  hring  in 
more  from  that  quarter;  so  that  he  reigned  flesh  upon  them,  and 
that  of  the  most  delicate  sort,  not  hutchers'-meat,  but  wiW-fowl 
and  abundance  of  it,  «s  dust,  as  the  sand  of  the  . tea,  (ii.  27.)  so 
that  the  meanest  Israelite  might  have  sufficient;  and  it  cost  then: 
nothing,  no,  not  the  pains  of  fetching  it  from  liie  mountains,  for  He 
let  it  fall  in  the  midi^t  of  their  eainp,  ronnd  about  their  habitation, 
V.  20.  \Vc  have  the  account.  Numb.  11.  31,  32.  See  !iow  good 
God  is,  even  to  the  evil  and  unthankful,  and  wonder  that  his 
goodness  does  not  overcome  their  badness.  See  what  little  reason 
we  have  to  judge  of  God's  love  by  such  gifts  of  his  bounty  as  these; 
daiiilv  hits  are  no  tokens  of  his  peculiar  favour;  Clirist  gave  dry 
lirrud  to  llie  disciples  that  he  loved,  but  a  sop  dipped  in  the  sauce 
to  Judas  tlmt  betrayed  him.  [2.]  Did  they  defy  his  justice,  and 
boast  thivt  thev  had  gained  their  point?  He  made  them  pay  dear 
for  their  (pjails,  for,  though  he  ffave  them  their  ojen  desire,  they 
ncre  not  estranged  from  their  lust ;  (v.  29,  30.)  their  appetite  was 
insatiable,  they  were  well-filled,  and  yet  they  were  not  satisfied; 
for  they  k:iew  not  what  they  uould  have;  such  is  the  nature  of 
lust,  it  is  content  with  nothing,  and  the  more  it  is  humoured,  tlie 
more  huinotirsome  it  grows.  They  that  indulge  their  lust  \;ill 
never  be  estranged  from  it.  Or  it  intimates  that  God's  liberality 
did  not  make  them  ashamed  of  their  ungrateful  lustings,  as  it 
would  have  done,  if  they  had  had  any  sense  of  honour.  But  what 
came  of  it?  While  the  meat  was  yet  in  their  mouth,  rolled  under 
the  tongue  as  a  sweet  morsel,  the  wrath  of  God  came  vpon  them, 
and  sliw  the  fattest  of  them,  (r.  31.)  those  that  were  most 
luxurious,  and  most  daring.  See  Numb,  11.  33,  34.  Thev  were 
fed  as  sheep  for  the  slaughter:  the  butcher  lakes  the  fattest  first. 
We  mav  suppose  there  were  some  pious  and  contented  Israelites, 
that  did  eat  moderately  of  the  quails,  and  were  never  the  worse  ; 
for  it  was  not  the  meat  that  poisoned  them,  but  their  own  lust. 
Let  epicures  and  sensualists  here  read  their  doom;  the  end  of 
those  who  make  a  ffod  of  their  belly,  is  destruction,  Phil.  3. 19. 
The  prosperity  of  fools  shall  destroy  them,  and  their  ruin  will  be 
the  greater. 

4.  The  judgments  of  God  upon  them  did  not  reform  them,  nor 
attain  the  end,  any  more  than  his  mercies;  (y.  32.)  For  all  this, 
they  sinned  still,  they  mnrniured  and  quarrelled  ^^ith  God  and 
Moses  as  much  as  ever.  Though  God  was  wroth,  and  smote  them, 
yet  they  went  on  frouardly  in  the  way  of  their  heart ;  (Isa.  57. 17.) 
they  believed  not  for  his  wondrous  worhs.  Though  his  works  of 
justice  were  as  wondrous,  and  as  great  proofs  of  his  power  as  his 
works  of  mercy,  vet  thev  were  not  wrought  upon  by  them  to  fear 
God,  nor  convinced  how  much  it  was  their  interest  to  make  him 
their  Friend.  Those  iiearts  are  hard  indeed,  that  will  neither  be 
melted  by  the  mercies  of  God,  nor  broken  by  his  judgments. 

5.  They  persisting  in  their  sins,  God  proceeded  in  his  judg- 
ments, but  thev  were  judgments  of  another  nature,  which  wrought 
not  suddenly,  but  slowly.  He  punished  them,  not  now  with  such 
acute  diseases  as  that  was  \\liich  slcic  the  fattest  of  them,  but  a 
lingering  chronical  distemper;  (c.  33.)  Therefore  their  days  did 
he  consume  in  vanity  in  th.c  VTilderness,  and  their  years  in  trouble. 
By  an  irreversible  doom  they  were  condemned  to  wear  out  thirty- 
eight  tedious  years  in  the  wilderness,  which,  indeed,  were  con- 
tained in  vanity ;  for  in  all  those  years  there  was  not  a  step  taken 

VOL.  II."  98  " 


nearer  l^anaan,  but  thry  wcri-  tui  iied  back  again,  and  wandered 
to  and  fro  as  in  a  lain  rinth,  not  one  stroke  struck  toward  the 
conquest  of  it:  and  not  only  in  vanity,  but  in  troid)le,  for  their 
carcases  were  conilemned  to  rail  in  the  wilderness,  and  there  they 
all  perished,  but  Caleb  and  .loslina.  Note,  Those  that  sin  still', 
must  expect  to  he  in  trouble  still.  And  the  reason  why  we  spend 
our  days  in  so  much  v;inity  and  trouble,  why  we  live  with  so  little 
comfort,  and  to  so  little  i)ur|)ose,  is,  because  we  do  not  live  by 
faith. 

6.  Under  these  rebukes,  they  jirofessed  rej)entance,  but  they 
were  not  cordial  and  sinc<'ie  in  it.  (1.)  Their  profession  was 
plausible  enough;  (r.  34,35.)  When  he  slew  them,  or  condemned 
them  to  be  slain,  then  they  sought  him ;  they  confessed  their  faidt, 
and  begged  his  pardon.  When  some  were  slain,  others  in  a 
fright  cried  to  Go<l  for  mercy,  and  promised  they  WDuld  reform, 
and  be  very  good  ;  then  they  returned  to  God,  and  inquired  ear.'ij 
after  him.  .So  one  would  take  them  to  be  such  as  desired  to  find 
him.  .Vnd  they  pretend  to  do  this,  because,  however  they  had 
forgotten  it  formerly,  now  they  remembered  that  Ciod  was  thiir 
Rock,  and  therefore,  now  that  they  needed  him,  they  would  f!v 
to  him,  and  take  shelter  in  him;  and  now  they  remendiered  that 
the  high  God  was  their  Redeemer,  who  brought  them  out  ot 
Egypt,  and  to  whom,  therefore,  they  might  come  with  boldness. 
Afflictions  are  sent  to  put  us  in  mind  of  God  as  our  Rock  and  our 
Redeemer;  for,  in  prosperity,  we  are  apt  to  forget  him.  (2.)  Thev 
were  not  sincere  in   this   profession;    (i'. 30,  37.)     They   did  but 

flatter  him  with  their  mouth,  as  if  they  thought  by  fair  speeches 
to  prevail  with  him  to  revoke  the  sentence  and  remove  the  judg- 
ment, with  a  secret  intention  to  break  their  word  when  the  danger- 
was  over;  they  did  not  return  to  God  with  their  whole  heart,  but 
feif/nedly,  Jer.  3.10.  All  their  professions,  prayers,  and  promises, 
were  extorted  by  the  rack;  it  was  plain  that  thev  did  not  njean  as 
they  said,  for  they  did  not  adhere  to  it;  they  tliawed  in  the  kun, 
but  froze  in  the  shade ;  they  did  but  lie  to  God  with  their  lonijues, 
for  their  heart  teas  not  with  him,  was  not  right  with  him,  as 
appeared  fry  the  issue,  for  they  were  not  steadfast  in  his  covenant. 
They  were  not  sincere  in  their  reformation,  for  they  were  not 
constant;  and,  by  thinking  thus  to  imj)ose  upon  a  heart-searching 
God,  they  really  put  as  great  an  affront  upon  him  as  by  any  of 
their  reflections. 

7.  God,  hereupon,  in  pity  to  them,  ptit  a  stop  to  the  judgments 
which  were  threatened,  and  in  part  executed;  (u.38,  39.)  But,  ho 
being  full  of  compassion,  forgave  their  iniquity.  One  would  think 
this  counterfeit  repentance  should  have  fdled  u|)  the  measure  of 
their  iniquity.  What  could  be  more  provoking  than  to  lie  thus  to 
the  holy  God,  than  thus  to  heep  back  part  of  the  price,  the  chief 
part?  Acts,  5.  3.  .\nd  yet  he,  being  full  of  compassion,  forgave 
their  iniquity  thus  far,  that  he  did  not  destroy  them,  and  cut  them 
off  from  bemg  a  people,  as  he  jnstly  might  have  done,  but  spared 
their  lives  till  they  had  reared  another  generation  which  should 
enter  into  the  promised  land.  Destroy  it  not,  for  a  blessing  is  in 
it,  Isa.  65.8.  Many  a  time  he  turned  his  anger  away;  for  he  is 
Lord  of  his  anger,  and  did  not  stir  vp  all  his  wrath,  to  deal  with 
them  as  they  deserved.  And  why  did  he  not?  Not  becanse  their 
ruin  would  have  been  any  loss  to  him,  but,  (1.)  Because  he  was 
full  of  compassion,  and,  when  he  was  going  to  destroy  them,  his 
repentings  were  kindled  together,  and  he  said.  How  shall  I  give 
thee  vp,  Ephraim?  How  shall  J  deliver  thee,  Israel?  Hos.  11.  8. 
(2.)  Because,  though  they  did  not  rightly  remember  that  he  was 
their  Rock,  he  remembered  that  they  were  but  flesh.  He  con- 
sidered the  corruption  of  their  nature,  which  inclined  them  to 
evil,  and  was  ])leaspd  to  make  that  an  excuse  for  his  sparing  them, 
though  it  was  really  no  excuse  for  their  sin.  See  Gen.  6.  3.  He 
considered  the  weakness  and  frailty  of  their  nature,  and  what  an 
easy  thing  it  would  be  to  crush  them;  They  are  as  a  wind  that 
passeth  away,  and  comet h  not  again.  They  may  soon  be  taken 
off;  but,  when  they  are  gone,  they  are  gone  irrecoverably,  and 
then  what  will  become  of  the  covenant  with  Abraham  ?  They 
are  flesh,  they  are  wind;  \\ hence  it  were  easy  to  argue,  they  may 
justly,  they  may  immediately,  be  cut  off,  and  there  would  be 
00  loss  of   them:    but   God  "argues  on  the  contrary,  therefore 


PSALMS,  LXXVIII. 


Judgments  and  Mercies. 


(e  will  not  dejtroy  them ;  for  the  true  reason  is,  He  is  full  of 
compassion. 

40.  How  oft  did  they  provoke  him  in  the 
wilderness,  and s^rieve  him  in  the  desert!  41. Yea, 
they  turned  back  and  tempted  God,  and  limited 
the  Holy  One  of  Israel.  42.  They  remembered 
not  his  hand,  nor  the  day  when  he  delivered  them 
from  the  enemy.  43.  How  he  had  wrouglit  his 
signs  in  Egypt,  and  his  wonders  in  tlie  field  of 
Zoan  :  44.  And  had  turned  their  rivers  into  blood  ; 
and  their  floods,  that  ihey  could  not  drink.  45.  He 
sent  divers  sorts  of  flies  among  them,  which  de- 
voured them;  and  frogs,  which  destroyed  them. 
46.  He  gave  also  their  increase  unto  the  caterpillar, 
and  their  labour  unto  the  locust.  47.  He  destroyed 
their  vines  with  hail,  and  their  sycamore  trees  with 
frost.  48.  He  gave  up  their  cattle  also  to  the  hail, 
and  their  flocks  to  hot  thunderbolts.  49.  He  cast 
upon  them  the  fierceness  of  his  anger,  wrath,  and 
indignation,  and  trouble,  by  sending  evil  angels 
(tmoHg  them.  50.  He  made  a  way  to  his  anger;  he 
spared  not  their  soul  from  death,  but  gave  their 
life  over  to  the  pestilence;  51.  And  smote  all  the 
first-born  in  Egypt;  the  chief  of  their  strength  in 
the  tabernacles  of  Ham:  52.  But  made  his  own 
people  to  go  forth  like  sheep,  and  guided  them  in 
tiie  wilderness  like  a  flock.  53.  And  he  led  them 
on  safely,  so  that  they  feared  not:  but  the  sea 
overwhelmed  their  enemies.  54.  And  he  brought 
them  to  the  border  of  his  sanctuary,  even  to  this 
mountain,  tv/iic/i  his  right  hand  had  purchased. 
55.  He  cast  out  the  heathen  also  before  them,  and 
divided  them  an  inheritance  byline,  and  made  the 
tribes  of  Israel  to  dwell  in  their  tents.  56.  Yet 
they  tempted  and  provoked  the  most  high  God, 
and  kept  not  his  testimonies:  57.  But  turned 
back, and  dealt  unfaithfully  like  their  fathers:  they 
were  turned  aside  like  a  deceitful  bow.  58.  For 
they  provoked  him  to  angerwith  their  high-places, 
and  moved  him  to  jealousy  with  their  graven 
images.  59.  When  God  heard  this,  he  was  wroth, 
and  greatly  adhorred  Israel:  60.  So  that  he  for- 
sook the  tabernacle  of  Shiloh,  the  tent  which  he 
placed  among  men;  61.  And  delivered  his  strength 
into  captivity,  and  his  glory  into  the  enemy's  hand. 
62.  He  gave  his  people  over  also  unto  the  sword ; 
and  was  wroth  with  his  inheritance.  63.  The  fire 
consumed  their  young  men;  and  their  maidens 
were  not  given  to  marriage.  64.  Their  priests  fell 
by  the  sword  ;  and  their  widows  made  no  lamen- 
tation. 65.  Tiien  the  Lord  awaked  as  one  out  of 
sleep,  and  like  a  miglity  man  that  shouteth  by 
reason  of  wine.  (i{j.  And  he  smote  his  enemies 
in  the  hinder  parts:  he  put  them  to  a  perpetual 
reproach.  67.  Moreover,  he  refused  the  tabernacle 
of  Joseph,  and  chose  not  the  tribe  of  Ephraim : 


68.  But  chose  the  tribe  of  Judah,  the  mount  Zion 
which  he  loved.  69.  And  he  built  his  sanctuary 
like  high  palaces,  like  the  earth  which  he  hath 
established  for  ever.  70.  He  cho.'^e  David  also 
his  servant,  and  took  him  from  the  sheepfolds: 
71.  From  following  the  ewes  great  with  young  he 
brought  him  to  feed  Jacob  his  people,  and  Israel 
his  inheritance.  72.  So  he  fed  them  according  to 
the  integrity  of  his  heart;  and  guided  them  by  the 
skilfulness  of  his  hands. 

The  matter  and  scope  of  this  paragraph  are  the  same  with  the 
former,  shewing  what  great  mercies  God  had  bestowed  upon  Israel, 
how  provoking  Ihev  had  been,  what  judgments  he  had  brought 
upon  tiiem  tor  their  sins,  and  yet  how,  in  judgment,  he  remembered 
mercy  at  last.  Let  not  those  that  receive  mercy  from  God  be 
thereby  imboklened  to  sin,  for  the  mercies  they  receive  will  aggra- 
vate their  sin,  and  hasten  the  punishment  of  it;  yet  let  not  those 
that  are  under  divine  rebukes  for  sin  be  discouraged  from  repent- 
auce,  for  their  punishments  are  means  of  repentance,  and  shall 
not  prevent  the  mercy  God  has  yet  in  store  for  them.     Observe, 

I.  The  sins  of  Israel  in  the  wilderness  again  reflected  on,  because 
written  for  our  admonition  ;  (w.  40,41.)  How  of  ten  did  they  pro- 
voke him  in  the  wilderness!  Not  once,  or  twice,  but  many  a  time; 
and  tlie  repetition  of  the  provocation  was  a  great  aggravation  of 
it,  as  well  as  the  place,  {v.  17.)  God  kept  an  account  how  often 
they  provoked  him,  though  they  did  not ;  (Numb.  14.  22.)  They 
have  tempted  me  these  ten  times.  By  provoking  him  they  did  not 
so  much  anger  him  as  grieve  him,  for  he  looked  upon  them  as  his 
children,  Israel  is  my  son,  my  first-born,  and  the  undutiful,  dis- 
respectful, behaviour  of  children  does  more  grieve  than  anger  the 
tender  parents;  they  lay  it  to  heart,  and  take  il  unkindly,  Isa.  1.2. 
They  grieved  him,  because  they  put  him  under  a  necessity  of  afflict- 
ing them  ;  which  he  did  not  willingly.  After  they  had  humbled 
themselves  before  him,  they  turned  back  and  tempted  God,  as  be- 
fore, and  limited  the  Holy  One  of  Israel,  prescribing  to  him  what 
proofs  he  should  give  of  his  power  and  presence  with  them,  and 
what  methods  he  should  take  in  leading  them,  and  providing  for 
them.  They  limited  him  to  their  way,  and  their  time,  as  if  he 
did  not  observe  that  they  quarrelled  with  him.  It  is  presumption 
for  us  to  limit  the  Holy  One  of  Israel;  for,  being  the  Holy  One, 
he  will  do  what  is  most  for  his  own  glory;  and,  being  the  Holy 
One  of  Israel,  he  will  do  what  is  most  for  their  good ;  and  we 
both  impeach  his  wisdom,  and  betray  our  own  ])ride  and  folly,  if 
we  go  about  to  prescribe  to  him.  That  which  occasioned  their 
limiting  God  for  the  future,  was,  their  forgetting  of  his  former 
favours;  (v. 42.)  They  remembered  not  his  hand,  how  strong  it  is, 
and  how  it  had  been  stretched  out  for  them,  nor  the  day  when  he 
delivered  them  from  the  enemy,  Pharaoh,  that  great  enemy  «lui 
sought  their  ruin.  There  are  some  days  made  remarkable  by 
signal  deliverances,  which  ought  never  to  be  forgotten,  for  the 
remembrance  of  them  would  encourage  us  in  our  greatest  straits. 

II.  The  mercies  of  God  to  Israel,  which  they  were  unmindful 
of  when  they  tempted  God,  and  limited  him ;  this  catalogue  of  the 
works  of  wonder  which  God  wrought  for  them,  begins  higher,  and 
is  carried  down  further,  than  that  before,  i'.12,  &:e. 

1.  This  begins  with  their  deliverance  out  of  Egypt,  and  the 
plagues  with  which  God  compelled  the  Egyptians  to  let  them 
go:  those  were  the  signs  God  wrought  in  Egypt,  (y.43.)  the  won- 
ders he  wrought  in  the  field  of  Zoan,  that  is,  in  the  country  of 
Zoan,  as  we  say,  in  Ayro  N.  meaning  in  such  a  country. 

Divers  of  the  plagues  of  Egypt  are  here  specified,  which  speak 
aloud  the  power  of  God,  and  liis  favour  to  Israel,  as  well  as  terror 
to  his  and  their  enemies.  As,  (l.)The  iiirniny  of  the  waters 
into  blood:  they  had  made  themselves  drunk  with  the  blood  of 
God's  people,  even  the  infants,  and  now  GckI  gave  them  blood  to 
drink, /o)-  tliey  were  worthi/,  t'.  4  t.  (2.)  The  flies  and  frogs 
which  mfeslcd    liicm,   n:i\liuts   of   insects   in   swarms,   in   shoals. 


PSALMS,  LXXVIII. 


Judgments  and  VTert  jea. 


which   devoured  them,   whicli  <l«'slroye(l    llioni,  u.45.     For  God 

can   make  the  weakest  and    most  (les|)iealile   animals  instruments 

of  liis  wrath,  wiien  he  |)leases;   what   ihev  want   in   strenglli   may 

be   made    up    in    nuniher.       (3.)  The    plague  of     locusts,   whieli 

devonrctl  llieir  increase,   and   that  which    lluy  had  laboured    for, 

r.4(>.     Thev  are  called  ^r'oi/'j.-  t/rrat  armi/,  Joel,  2.25.      (4.)  The 

hail,    which    destroyed    their     trees,    especially    their  vines,   the 

weakest  of   trees,  (r.47.)  and    their  cattle,  especially  their   flocks 

of  sheep,  the  weakest  of  their  cattle,  which   were  killed  with  hot 

thunderbolts;  (i'.48.1    and  the  frost,  or  congealed   rain,   (as  the 

word  signifies,)  was  so  violent,  that  it  destroyed  even  the  sycamore 

trees.     (5.)  The  death  of   the  first-horn  was  the   last  and  sorest 

of  the  plagues  of  Egypt,  and  that  \\hich  perfected  the  deliverance 

of   Israel;   it  was   first   in    intention,    (Ex()d.4.23.)    hut   last    in 

execution  ;  for,  if  gentler  methods  would  have  done  the  work,  this 

had  been  prevented :   but  it   is  here  largely  described,  r. 49.  .51. 

[1.]  The  anger  of  God  was  the  cause  of  it;  wrath  was  now  come 

upon   the   Egyptians   to    the  uttermost ;  Pharaoh's  heart   having 

been  often  hardened  after  lesser  judgments  had  softened  it,  God 

now  stirred  tip  all  his  irrat/i ;   for  lie  cast  vpnn  them  the  fiaxc7icss 

of  his  anger,  anger  in  the  highest  degree  ;  wrath  and  indignation 

the  cause,  and  trouble,  tribulation,  and  anguish,  (Rom. 2. 8,  9.)  tlie 

effect.     This  from  on  high  he  cast  upon  them,  and  did  not  spare, 

and  they  could   not  flee  out  of  his  hands,  Job,  27.  22.     He  made 

a  way,  or,  as   the  word  is.  He  weighed  a  path,  to  his  anger ;  he 

did  not  cast  it   upon  them  uncertainly,  but  by  weight;   his  anger 

was   weighed   with    the    greatest    exactness    in    the    balances    of 

justice;   for,  in  his  greatest  dis|)leasure,    he   never  did,   nor  ever 

will  do,  any  wrong  to  any  of  his  creatures;  the  |)ath  of  his  anger 

is  always  weighed.     [2.]  The  angels  of  God  were  the  instruments 

employed   in   this  execution;    He  sent  evil  angels  among  them; 

not  evil  in    their  own   nature,   but   in   respect  to  the  errand   upon 

which  they  were  sent;    they  were  destroy ing  angels,  or  angels  of 

punishment,  which    passed  through  all   the  land   of   Egypt,   with 

orders,    according  to  the  weighed  paths   of  God's  anger,   not  to 

kill  all,  but  the  first-born  onlv.     Good  angels  become  evil  angels 

to    sinners ;    they    that  make  the  holy  God  their  Enemy,   must 

never  expect  the  holy   angels  to    be    their    friends.      [3.]  The 

execution  itself  was  very  severe  ;   He  spared  not  their  soul  Jrom 

death,   but    suffered    death  to  ride  in  triumph    among  them,   and 

jrai'e  their   life  over  to   the  pestilence,   which   cut  the    thread  of 

life  off  immediately;    for  he  smote  all  the  first-horn  in  Egypt, 

(u.  51.)  the  chief  of  their  strength,  the  liopes  of  their  respective 

families;    children  are  the  parents'  strength,   and  the  first-born 

the  chief  of  their  strength.     Thus,   because   Israel  was   precious 

in    God's  sight,  he  gave  men  for   them,    and  people  for   their 

life,  Isa.43.4. 

By  these  plagues  on  the  Egyptians,  God  made  a  way  for  his 
oion  people  to  go  forth  like  sheep;  distinguishing  between  them 
and  the  Egyptians,  as  the  shepherd  divides  bettcecn  the  sheep  and 
the  goats,  having  set  his  own  mark  on  these  sheep,  by  the  blood 
of  the  lamb  sprinkled  on  their  door-posts.  He  made  them  go  forth 
like  sheep,  not  knowing  whither  thei  went,  and  guided  them  in 
the  wilderness,  like  as  a  shepherd  guides  his  flock,  w  ilh  all  possible 
care  and  tenderness,  v.  52.  He  led  them  on  safely,  though  in 
dangerous  paths,  so  that  they  feared  not,  that  is,  they  needed  not 
to  fear;  they  were  indeed  frightened  at  the  Red  sea,  (Exod.  14.10.) 
but  that  was  said  to  them,  and  done  for  them,  which  effectually 
silenced  their  fears.  But  the  sea  overwhelmed  their  enemies,  that 
ventured  to  pursue  them  into  it,  t;.  53.  It  was  a  lane  to  them,  but 
a  grave  to  their  persecutors. 

2.  It  is  carried  down  as  far  as  their  settlement  in  Canaan  ; 
(r.  54.)  He  brour/ht  them  to  the  border  if  his  sanctuary,  to  that 
land,  in  the  midst  of  which  he  set  up  his  sanctuary,  which  was, 
as  it  were,  the  centre  and  metropolis,  the  crown  and  glory,  of  it ; 
tliat  is  a  happy  land  which  is  the  border  of  God's  sanctuary;  it 
was  the  happiness  of  that  land,  that  there  God  was  known,  and 
there  were  his  sanctuarv  and  dwelling-))lacc,  70.1,2.  The 
wliole  land  in  general,  and  Zion  in  particular,  was  the  motintain 
which  his  right  hand  had  purchased,  which  by  his  own  |)ower  he 
had  set  apart  for  himself.     See  44. 3.     He  made  them  to  ride  on 


the  high  placet  of  the  earth,  Isa.58.14.  Dent.  32. 13.  Th^y 
found  the  Canaanites  in  the  full  and  quiet  possession  of  that  land, 
but  God  cast  out  the  heathen  before  them,  not  only  took  awav 
their  title  to  it,  as  the  Lord  of  the  whole  earth,"  but  himse[( 
executed  the  judgment  given  against  them,  and,  as  Lord  of  hosts, 
turned  them  out  of  it,  and  made  his  people  Israel  tread  upon  their 
high  places,  dividing  each  tribe  an  inheritance  by  line,  and 
making  them  to  divell  in  the  houses  of  tliose  whom  (hey  ha<i 
destroyed.  God  could  have  turned  the  uninhabited,  uncultivated, 
wilderness  (which  perhaps  was  nearly  of  the  same  extent  as 
Canaan)  into  fruitful  soil,  and  have  planted  them  there;  but  the 
land  he  designed  them  was  to  be  a  type  of  heaven,  and  theref(.rc 
must  be  the  glory  of  all  lands;  it  must  likewise  be  fought  for,  for 
the  kingdom  of  heaven  suffers  violence. 

III.  The  sins  of  Israel  after  they  were  settled  in  Canaan; 
(i'.  5(>..58.)  The  children  were  like  their  fathers,  ami  brnu-rlit 
their  old  corruptions  into  their  new  habitations  ;  though  God  had 
done  so  much  for  them,  yet  they  tempted  and  provoked  the  most 
high  God  still.  He  gave  them  his  testimonies,  but  they  did  not 
keep  them;  tliey  began  very  promisingly,  but  they  turned  back, 
gave  God  good  words,  but  dealt  unfaithfully,  aiid  were  like  a 
deceitful  bow,  which  seemed  likely  to  send  the  arrow  to  the  murk, 
hut,  when  it  is  drawn,  breaks,  and  drops  the  arrow  at  Ihe 
archer's  foot,  or,  perhaps,  makes  it  recoil  in  his  face.  There  was 
no  hold  of  them,  nor  any  confidence  to  be  put  in  their  promises 
or  jirofessions.  They  seemed  sometimes  devoted  to  God,  but 
they  presently  turned  aside,  and  provoked  him  to  anger  with  their 
high  places  and  their  graven  images.  Idolatry  was  the  sin  that 
did  most  easily  beset  them,  and  which,  though  they  often  professed 
their  repentance  for,  they  as  often  relapsed  into.  It  was  spirilual 
adultery  either  to  worship  idols,  or  to  worship  God  by  imases, 
as  if  be  had  been  an  idol,  and  therefore  by  it  they  are  said  to 
move  him  to  jealousy.  Dent.  32. 16,  21. 

IV.  The  Judgments  God  brought  upon  them  for  these  sins. 
Their  place  in  Canaan  would  no  more  secure  them  in  a  sinful 
way,  than  their  descent  from  Israel ;  You  only  have  J  known  of 
all  the  families  of  the  earth,  therefore  IwiH  punish  you,  Amos,  3.2. 
Idolatry  is  winked  at  among  the  Gentiles,  but  not  in  Israel. 
1.  God  was  displeased  with  them;  (u. 59.)  When  God  heard  this, 
when  he  heard  the  cry  of  their  iniquity,  which  came  up  before 
him,  he  %vas  rvroth,  he  took  it  very  heinously,  as  well  he  might, 
and  he  greatly  abhorred  Israel,  whom  he  had  greatly  loved  and 
delighted  in.  They  that  had  been  the  people  of  his  "choice,  be- 
came the  generation  of  his  wrath.  Presumptuous  sins,  idolatries 
especially,  render  even  Israelites  odious  to  God's  holiness,  and 
obnoxious  to  his  justice.  2.  He  deserted  his  tabernacle  anion"- 
them,  and  removed  the  defence  which  was  upon  that  glorv,  r.60. 
God  never  leaves  us  till  we  leave  him,  never  withdraws  till  we 
havedrivtn  him  from  us.  His  name  isJealous,  and  he  is  a  jealous 
God  ;  and  therefore  no  marvel  if  a  people  whom  he  had  betrothed 
to  himself  be  loathed  and  rejected,  and  he  refuse  to  cohabit 
with  them  any  longer,  when  they  have  embraced  Ihe  bosom  of 
a  stranger.  "The  tabernacle  at  Shiloh  was  the  tent  God  had 
placed  among  men,  in  which  God  would  in  very  deed  dwell  with 
men  upon  ihe  earth;  but  when  his  people  treacherously  forsook  it, 
he  justly  forsook  it,  and  then  all  its  glory  departed.  Israel  has 
small  joy  of  the  tabernacle  without  the  presence  of  God  in  it. 
3.  He  gave  up  all  into  the  hands  of  the  enemy.  Those  whom  God 
forsakes  become  an  easy  prey  to  the  destroyer.  The  Philistines 
are  sworn  enemies  to  the  Israel  of  God,  and  no  less  so  to  the 
God  of  Israel,  and  yet  God  will  make  use  of  them  to  be  a 
scourge  to  his  people.  (1.)  God  permits  them  to  take  the 
ark  prisoner,  and  carry  it  off  as  a  trophy  of  their  victory,  to  shew 
that  he  had  not  only  forsaken  the  tabernacle,  but  even  the  ark 
itself,  which  shall  now  be  no  longer  a  token  of  his  presence; 
(!'.61.)  He  delivered  his  strength  into  captivity,  as  if  it  had  been 
weakened  and  overcome,  and  his  clorv  fell  under  the  disgrace  of 
being  abandoned  into  tl'.e  enemy's  hand.  We  have  the  story, 
1  Sam. 4. 11.  When  the  ark  is  become  as  a  stranger  among 
Israelites,  no  marvel  if  it  soon  be  made  a  prisoner  among  Phili.*- 
tines.     (2.)  He   suffers  tlie  armies  of   Israel   to  be  routed  b    the 


PSALMS.  LXXVIII. 


Judgments  and  Mercies. 


Philistines;  (r.62,63.)  He  gave  his  people  over  vnto  the  stvord, 
to  the  sword  of  his  own  justice,  and  of  the  enemy's  raRe,  for  he 
was  wroth  with  his  inheritance;  and  tlial  wrath  of  his  was  the/zee 
tvhich  consumed  their  young  men  in  the  )irimc  of  ihtir  lime,  l)y 
the  sword  or  sickness,  and  made  such  a  devastation  of  them,  that 
their  maidens  irerc  not  praised,  iccre  not  gieen  in  marriage,  which 
is  honourable  in  ail;  because  there  were  no  \oung  men  for  Iheni 
to  be  !;iven  to,  and  because  the  distresses  and  calamities  of  Israel 
were  so  many  and  great,  that  tlie  jovs  of  marriage-solemnities 
were  judged  unseasonable;  and  it  was  said,  Blessed  is  the  iconib 
that  beareth  not.  General  destructions  produce  a  scarcity  of  men  ; 
(Isa.  13.  12.)  /  will  make  a  man  more  precious  than  fine  gold,  so 
tha^  seven  women  shall  take  hold  of  one  man,  Isa.  4.  1. — 3.25. 
Yet  this  was  not  the  worst,  (3.)  Even  their  priests,  who  attended 
the  ark,  fell  by  the  sword,  Hoplini  and  Phinehas;  justly  they  fell, 
for  they  niade  tlieniselves  vile,  and  were  sinners  before  the  Lord 
exceedingly ;  and  their  priesthood  was  so  far  from  being  their 
jirotection,"  that  it  aggravated  their  sin,  and  hastened  their  fall; 
justly  did  they  fall  by  the  sword,  because  they  exposed  themselves 
in  tlie  field  of  battle,  without  call  or  warrant ;  we  throw  ourselves 
out  of  God's  protection,  when  we  go  out  of  our  place,  and  out 
of  the  way  of  our  duty.  When  the  priests  fell,  their  widows 
made  no  lamentation,  jj.64.  All  the  ceremonies  of  mourning 
weiv  lost  and  buried  in  substantial  grief;  the  widow  of  Phinehas, 
instead  of  lamenting  her  husband's  death,  died  herself,  when  she 
had  called  her  son  Ichabod,  1  Sam.  4.19,  &c. 

V.  God's  return,  in  mercy,  to  them,  and  his  gracious  appear- 
ances for  them  after  this.  We  read  not  of  their  repentance  and 
return  fo  God,  but  God  was  grieved  for  the  miseries  of  Israel, 
(Judg.  10.16.)  and  concerned  for  his  own  honour,  /earing  </ie 
wrath  of  the  enemy,  lest  they  should  behave  themselves  strangely, 
Deut.32.27.  And  therefore  then  the  Lord  awaked  as  one  out  of 
sleep,  (v.  65.)  and  like  a  mighty  man  that  shouteth  by  reason  of 
wine ;  not  only  like  one  that  is  raised  out  of  sleep,  and  recovers 
himself  from  the  slundjer  which,  by  drinking,  he  was  overcome 
with,  who  then  regards  that  which  before  he  seemed  wholly  to 
neglect,  but  like  one  that  is  refreshed  with  sleep,  and  whose  heart 
is  made  glad  by  the  sober  and  moderate  use  of  wine,  and  is 
therefore  the  more  lively  and  vigorous,  and  fit  for  business.  When 
(iod  had  delivered  the  ark  of  his  strength  into  captivity,  as  one 
jealous  of  his  honour,  he  soon  put  forth  the  arm  of  his  strength  to 
rescue  it ;   stirred  up  his  strength  to  do  great  things  for  his  people. 

1.  He  pliigiied  the  Philistines  who  held  the  ark  in  captivity, 
r. 66.  He  smote  them  with  emerods  in  the  hinder  parts,  wounded 
them  beiiind,  as  if  they  were  fleeing  from  him,  even  then  when 
they  tliouglit  themselves  more  than  conquerors.  He  put  them  to 
reproacii,  and  they  themselves  helped  to  make  it  a  perpetual 
reproach,  by  the  golden  images  of  their  emerods,  which  they 
returned  with  the  ark  for  a  trespass-offering,  (1  Sam. 6. 5.)  to 
remain  in  perpetuam  rei  memoriam — as  a  perpetual  memorial. 
Note,  Sooner  or  later,  God  will  glorify  himself  by  putting  disgrace 
upon  his  enemies,  then  when  they  are  most  elevated  with  their 
successes. 

2.  He  provided  a  new  settlement  for  his  ark,  after  it  had  been 
some  months  in  captivity,  and  some  years  in  obscurity.  He  did 
indeed  refuse  the  tabernacle  of  Joseph,  he  never  sent  it  back  to 
Shiloh,  in  the  tribe  of  Ephraim,  v. 61.  The  ruins  of  that  place 
Were  sl;inding  monuments  of  divine  justice.  Go,  see  what  I  did  to 
Shiloh,  icv.'T.Vl.  But  he  did  not  wholly  take  away  the  glory 
from  Isr.Tcl;  the  moving  of  the  ark  is  not  the  removing  of  it; 
Shiloh  has  lost  if,  but  Israel  has  not;  God  will  have  a  church  in 
the  world,  and  a  kingdom  among  men,  though  this  or  that  place 
may  have  its  candlestick  removed;  nav,  the  rejection  of  Shiloh  is 
the  election  of  Zion,  as,  long  after,  the  fall  of  the  Jews  was  the 
riches  of  the  Gentiles,  Rom.  11.12.  When  God  chose  not  the 
Iribe  of  Ephraim,  of  which  tribe  Joshua  was,  he  chose  the  tribe  of 
Judah,  (w.68.)  because  of  that  tribe  Jesus  was  to  be,  who  is 
greater  than  Joshua.  Kirjath-jearim,  the  place  to  which  the  ark 
was  brought  after  its  rescue  out  of  the  hands  of  the  Philistines, 
was  in  the  tribe  of  Judah  ;  there  it  took  possesion  of  that  tribe  ; 
fcut  theoce  It  was  removed  to  Zion,  that  mount  Zion  which  he 


loved,  (t).68.)  which  was  beautiful  for  situation,  the  joy  of  the 
whole  earth;  there  it  was,  that  he  built  his  sanctuary  like  high 
palaces,  and  like  the  earth.  David  indeed  erected  only  a  tent  for 
the  ark,  but  a  ten)ple  was  then  designed  and  prepared  for,  and 
finished  by  his  son  ;  and  that  was,  ( 1.)  A  very  stately  place.  It  waj 
built  like  the  palaces  of  princes,  and  the  great  men  of  the  earth, 
nay,  it  excelled  them  all  in  splendour  and  magnificence;  Solomon 
built  it,  and  yet  here  it  is  said,  God  built  it,  for  his  father  had 
taught  him,  perhaps  with  reference  to  this  undertaking,  that 
except  the  Lord  build  the  house,  they  labour  in  vain  that  build 
it,  127.1.  which  is  a  psalm  for  Solomon.  (2.)  A  very  staiile 
place,  like  the  earth  ;  though  not  to  continue  as  long  as  the  earth, 
yet,  while  it  was  to  continue,  it  was  as  firm  as  the  earth,  which 
God  upholds  by  the  word  of  his  power,  and  it  was  not  finally 
destroyed  till  the  gospel-temple  was  erected,  which  is  fo  continue 
as  long  as  the  sun  and  moon  endure,  (89.36,37.)  and  againsl 
w  hich  the  gates  of  hell  shall  not  prevail. 

3.  He  set  a  good  government  over  them;  a  monarchy,  and  a 
monarch  after  his  own  heart.  He  chose  David  his  servant  out  of 
all  the  thousands  of  Israel,  and  put  the  sceptre  info  his  hand,  out 
of  whose  loins  Christ  was  to  come,  and  who  was  to  he  a  type  of 
him,  JJ.70.     Concerning  David,  observe  here, 

(1.)  The  meanness  of  his  beginning.  His  extraction  indeed 
was  great,  for  he  descended  from  the  prince  of  the  tribe  of  Judah, 
but  his  education  was  poor:  he  was  bred,  not  a  scholar,  not  a 
soldier,  but  a  shepherd,  he  was  taken  from  the  sheep-folds,  as 
Moses  was,  for  God  delights  to  put  honour  upon  the  humble  and 
diligent,  to  raise  the  poor  out  of  the  dust,  and  to  set  them  among 
jirinces;  and  sometimes  finds  those  most  fit  for  public  action 
that  have  spent  the  beginning  of  their  time  in  solitude  and  con- 
templation. The  Son  of  David  was  upbraided  with  the  obscurity 
of  his  original.  Is  not  this  the  carpenter?  David  was  taken,  he 
does  not  sa.y,  from  leading  the  rams,  hut  from  follouing  the  ewes, 
especially  those  great  with  young,  which  intimated,  that,  of  all  the 
good  properties  of  a  shepherd,  he  was  most  remarkable  for  his 
tenderness  and  compassion  to  those  of  his  flock  that  most  needed 
it;  this  temper  of  mind  fitted  him  for  government,  and  made 
him  a  tyi)e  of  Christ,  who,  when  he  feeds  his  flock  like  a  shep- 
herd, does  with  a  particular  care  gently  lead  those  that  are  with 
young,  Isa. 40. 11. 

(2.)  The  greatness  of  his  advancement.  God  preferred  him  to 
feed  Jacob  his  people,  v.ll.  It  was  a  great  honour  that  God  put 
u])on  him,  in  advancing  him  to  be  a  khig,  especially  to  be  king 
over  Jacob  and  Israel,  God's  peculiar  people,  near  and  dear  to 
him;  but  withal  it  was  a  great  trust  reposed  in  him,  when  he  was 
charged  with  the  government  of  those  that  were  God's  oT\n 
inheritance.  God  advanced  him  to  the  throne,  that  he  might  feed 
Ihem,  not  that  he  might  feed  himself;  that  he  might  do  good,  not 
that  he  might  make  his  family  great.  It  is  the  charge  given  to 
all  the  under-shepherds,  both  magistrates  and  ministers,  that 
theyyeerf  the  flock  of  God. 

(3.)  The  happiness  of  his  management.  David,  having  so  great 
a  trust  put  into  his  hands,  obtained  mercy  of  the  Lord,  to  be  found 
both  skilful  and  faithful  in  the  discharge  of  it;  (u.  72.)  So  he  fed 
them,  he  ruled  them  and  taught  ihera,  guided  and  protected  them, 
[1.]  Very  honestly  ;  he  did  it  according  to  the  integrity  of  his  heart, 
aiming  at  nothing  but  the  glory  of  God,  and  the  good  of  the  people 
committed  to  his  charge ;  the  principles  of  his  religion  were  the 
miixims  of  his  government,  which  he  administered,  not  «ith  carnal 
policy,  but  with  godly  sincerity,  by  the  grace  of  God.  In  every 
thing  he  did,  he  meant  well,  and  had  no  by-end  in  view.  [2.]  Very 
discreetly;  he  did  it  by  the  skilfulness  of  his  hands;  he  was  not 
only  very  sincere  in  what  he  designed,  but  very  iirudenl  in  wliat 
he  did,  and  chose  out  the  most  i)roper  means  in  pursuit  of  his 
end,  for  his  God  did  instruct  him  to  discretion.  IIa|)py  the  peojile 
that  are  under  such  a  government!  With  good  reason  does  the 
psalmist  make  this  the  finishing,  crow  ning,  instance  of  God's  favour 
to  Israel ;  for  Da\  id  was  a  type  of  Christ,  the  great  and  good  Shep  ■ 
herd,  who  was  humbled  first,  and  then  exalted,  and  of  whom  i( 
was  foretold,  that  he  should  be  filled  with  the  spirit  of  wisdom  ami 
understanding,  and  s\\o\\\<\  judge  and  reprove  with  equity,  Isa.  11- 


PSALMS,    LXXVill,  LXXIX. 


Mournful  Complaints, 


S, 4.  Oil  llie  iiitegiily  of  his  heart  .ind  ihc  skilfiiliicssot  liis  liaiuls 
all  his  subjects  may  eiilirtly  leiy,  and  <if  Ihe  increase  of  his 
gi.ivcrnnieiit  and  peoj]le  there  shall  be  no  end. 


PSALM  LXXIX. 

Thi»  psalm,  if  penned  with  any  particular  ercnt  in  view,  is  with  most  probabilily 
made  to  refer  to  the  destruction  of  Jerusalem  and  the  temple,  and  the  u-nejul 
harock  made  of  the  Jewish  nation  by  the  Chaldeans  under  Nebuchadnezzar.  It 
is  set  to  the  same  tune,  as  I  may  say,  with  the  Lamentations  of  Jeremiah,  and 
that  weeping  prophet  borrows  two  rerses  out  of  it,  {v.  (i,  7.)  and  vmkes  vsc  of 
them  in  his  prayer,  Jer.  10.  25.  Some  think  it  it-as  penned  long  before,  by  the 
spirit  of  prophecy,  prepared  for  the  use  of  the  church  in  that  cloudy  and  dark 
day.  Others  think  that  it  iras  penned  then  by  the  spirit  of  prayer,  either  by 
a  jnvphet  named  Asapli,  or  some  other  prophet,  for  the  sons  of  Asaph.  Whatever 
the  particular  occasion  was,  we  hare  here,  I.  A  representation  of  the  very 
deplorable  condition  that  the  people  of  God  tcere  in  at  this  time,  c.  1 .  .5.  //.  A 
petition  to  God  for  succour  and  relief;  that  their  enemies  might  be  reckoned 
with,  (i'.  0,7, 10, 12.)  that  their  sins  might  be  pardoned,  (v.  S,  9.)  and  that 
they  might  be  delirered,  t).  11.  III.  A  plea  taken  from  the  readiness  of  his 
people  to  praise  him,  v.  13.  In  times  of  the  church's  peace  and  prosperity,  this 
psidm  may,  ia  the  singing  of  it,  give  us  occasion  to  bless  God  that  we  are  not 
thus  trampled  on  and  insulted.  But  it  is  especially  seasonable  in  a  day  of 
treading  down  and  perplexity,  for  the  exciting  of  our  desires  toward  God,  and 
the  encouragement  of  our  faith  in  him,  as  the  church's  Patron. 


A  psalm  of  Asaph. 


defiled; 


GOD,  the  heathen  are  come  into  thine 
inheritance;  thy  holy  temple  have  they 
they    have    laid    Jerusalem    on    heaps. 

2.  The  dead  bodies  of  thy  servants  have  they 
tiiven  to  be  meat  unto  the  fowls  of  the  heaven,  the 
flesh   of  thy  saints  unto  the  beasts  of  the  earth. 

3.  Their  blood  have  they  shed  like  water  round 
iil)out  Jerusalem ;  and  there  icas  none  to  bury  them. 

4.  We  are  become  a  reproach  to  our  neighbours,  a 
scorn  and  derision  to  them  that  are  round  about 
us.  5.  How  long,  Lord?  wilt  thou  be  angry  for 
ever?  shall  thy  jealousy  burn  like  fire? 


We  have  here  a  sad  complaint  exhibited  in  the  court  of  heaven. 
The  w<irld  is  full  of  complaints,  and  so  is  the  church  too,  for 
it  suffers,  not  only  xcith  it,  but  from  it,  as  a  lily  among  thorns. 
God  is  complained  to;  whither  should  children  go  with  their 
(grievances,  but  to  their  father,  to  such  a  father  as  is  able  and 
willing  to  help?  The  heathen  are  complained  of,  who,  being 
themselves  aliens  from  the  commonwealth  of  Israel,  were  sworn 
enemies  to  it.  Though  they  knew  not  God,  nor  owned  him,  yet 
God  having  them  in  a  chain,  the  church  very  fitly  appeals  to 
him  against  them,  for  he  is  King  of  nations,  to  over-rule  them, 
to  judge  among  the  heathen,  and  the  King  of  saints,  to  favour 
and  |)rotecl  them. 

I.  They  complain  here  of  the  anger  of  their  enemies,  and  the 
outrageous  fury  of  the  oppressor,  exerted, 

1.  Against  places,  i'.  1.  They  did  all  the  mischief  they  could, 
(1.)  To  the  holy  land;  they  invaded  that,  and  made  inroads  into 
it;  "  T/le  heathen  arc  come  into  thine,  inheritance,  to  plunder  that, 
and  lay  it  waste."  Canaan  was  dearer  to  the  pious  Israelites,  as 
it  was  God's  inheritance,  than  as  it  was  their  own ;  as  it  was  the 
land  in  which  God  was  known,  and  his  name  was  great,  than  as 
it  was  the  land  in  which  they  were  biT<l  and  born,  and  «hlch  they 
and  their  ancestors  had  been  long  in  jxissession  of.  Note,  Injuries 
done  to  religion  should  grieve  us  more  than  even  those  done  to 
common  right,  nay,  to  our  own  right.  We  should  better  bear  to 
see  our  own  inheritance  wasted  than  God's  inheritance.  This 
psalmist  had  mentioned  it  in  the  foregoing  psalm,  as  an  instance  of 
God's  great  favour  to  Israel,  that  he  had  cast  out  the  heathen 
before  them,  78.55.  But  see  what  a  change  sin  made;  now  the 
heathen  are  suffered  to  pour  in  upon  them.  (2.)  To  the  holy  city; 
They  have  laid  Jerusalem  on  heaps,  heaps  of  rubbish,  such  heaps 


as  are  raised  over  graves,  so  some.  The  inhabitants  were  buried 
in  the  niins  of  their  own  houses,  and  their  dwelling-places  became 
their  sr|)iilcliics,  their  long  home  s.  (:J.)  To  the  lioiy  house;  that 
sanctuary  which  God  had  built  like  high  piil.icts,  and  wliidi  was 
thoiiglil  to  be  established  as  the  caith,  was  now  laid  level  with  the 
ground;  Thy  hohj  temple  hare  they  defileil,  by  entering  into  it, 
and  laying  it  waste.  Gods  own  people  had  defiled  it  by  their 
sins,  and  iheiefoic  God  suffered  their  enemies  to  defile  it  by  their 
insolence. 

2.  Against  persons,  against  the  bodies  of  God's  people;  further 
their  malice  could  not  reach.  (1.)  They  were  prodigal  of  their 
blood,  and  killed  them  without  mercy  ;  their  eye  did  not  spare, 
nor  did  they  give  any  cpiarter;  (i;.3.)  Their  blond  hare  they  shed 
like  water,  wherever  they  met  with  them,  round  about  Jerusalem. 
in  all  the  avenues  to  the  city;  whoever  went  nut,  or  came  in,  was 
icaited  for  if  the  sword.  Abundance  of  human  blood  was  shed, 
so  that  the  channels  of  water  ran  with  blood.  And  they  shed  it 
with  no  more  reluctancy  or  regret  than  if  they  had  spilt  so  much 
water,  liitle  thinking  that  every  drop  of  it  will  be  reckoned  for  in 
the  day  «hen  God  shall  make  inquisition  for  blood.  (2.)  They 
were  abusive  to  their  dead  bodies;  when  they  had  killed  them, 
they  -would  let  none  bury  them.  Nay,  those  that  were  buried, 
even  the  dead  bodies  of  God's  servants,  the  flesh  of  his  saints, 
whose  names  and  memories  they  had  a  particular  spite  at,  they 
digged  up  again,  and  gave  them  to  be  meat  to  the  fmvls  of  the 
heaven,  and  to  the  beasts  of  the  earth;  or,  at  least,  they  left 
those  so  exposed,  whom  they  slew,  they  hung  them  in  chains, 
which  was  in  a  particular  manner  grievous  to  the  Jews  to  see, 
because  God  had  given  them  an  express  law  against  this,  as  a 
barbarous  thing,  Deut.  21.23.  This  inhuman  usage  of  Christ's 
witnesses  is  foretold;  (Rev.  11. 9.)  and  thus  even  the  dead  bodies 
were  witnesses  against  their  persecutors.  This  is  mentioned, 
(says  Austin,  De  Civitate  Dei,  lib.l.  cap. 12.)  not  as  an  instance 
of  the  misery  of  the  persecuted,  (for  the  bodies  of  the  saints  shall 
rise  in  glory,  however  they  became  meat  to  the  birds  and  the 
fowls,)  but  of  the  malice  of  the  persecutors. 

3.  Against  their  names;  (v.  4.)  "  H^e  that  survive  are  become 
a  reproach  to  our  neighbours,  they  all  study  to  abuse  us,  and  load 
us  with  contempt,  and  represent  us  as  ridiculous,  or  odious,  or 
both;  upbraiding  us  with  our  sins  and  with  our  sufferings,  or 
giving  the  lie  to  our  relation  to  God,  and  expectations  from  him  ; 
so  that  we  are  become  a  scorn  and  derision  to  them  that  are  round 
about  vs."  If  God's  professing  people  degenerate  from  what 
themselves  and  their  fathers  were,  they  must  expect  to  be  told  of 
it ;  and  it  is  well  if  a  just  reproach  will  help  to  bring  us  to  a  true 
repentance.  But  it  has  been  the  lot  of  the  gospel-Israel  to  be 
made  unjustly  a  reproach  and  derision  ;  the  apostles  themselves 
were  counted  as  the  offscouring  of  all  things. 

II.  They  wonder  more  at  God's  anger,  t'.  5.  This  tliey  discern 
in  the  anger  of  their  neighbours,  and  this  they  complain  most 
of;  How  long.  Lord,  tcilt  thou  be  angry?  Shall  it  be  for  ever? 
This  intimates,  that  they  desired  no  more  than  that  God  would  be 
reconciled  to  them,  that  his  anger  might  be  turned  away,  and  then 
the  remainder  of  men's  wrath  would  be  restrained.  Note,  Those 
who  desire  God's  favour  as  better  than  life,  cannot  but  dread 
and  deprecate  his  wrath  as  worse  than  death. 

6.  Pour  out  thy  wrath  upon  the  heathen  that 
have  not  known  thee,  and  upon  the  kingdoms  that 
have  not  called  upon  thy  name.  7.  For  they  have 
devoured  .Jacob,  and  laid  waste  his  dwelling-place. 
8.  O  i-emember  not  against  us  former  iniquities: 
let  thy  tender  mercies  speedily  prevent  us :  for  we 
are  brought  very  low.  9.  Help  us,  O  God  of  our 
salvation,  for  the  glory  of  thy  name;  and  deliver 
us,  and  purge  away  our  sins,  for  thy  name's  sake. 
10.  Wherefore  should  the  heathen  say,  Where  is 
their  God?  let  him  be  known  among  the  heatheo 


PSALMS,  LXXIX. 


Petitiong. 


in  our  sight  by  the  revenging  of  the  blood  of  thy 
servants  which  is  shed.  11,  Let  the  sighing  of 
the  prisoner  come  before  thee;  according  to  the 
greatness  of  thy  power  preserve  thou  those  that 
are  appointed  to  die;  12.  And  render  unto  our 
neigli hours  seven-fold  into  their  bosom  their 
'•eproach,  wherewith  they  have  reproached  thee, 
O  Lord.  13.  So  we  thy  people  and  sheep  of  thy 
pasture  will  give  thee  tlianks  for  ever:  we  will 
shew  forth  thy  praise  to  all  generations. 

The  petitions  here  put  up  to  God,  are  vtry  suitable  to  the 
present  distresses  of  the  ciiurcli,  and  tliey  have  ])leas  to  enforce 
them,  interwoven  with  them,  taken  mostly  from  (jod  s  honour. 

1.  They  pray  tlvat  God  nvoukl  so  turn  away  his  anger  from 
Iheni,  as  to  turn  it  upon  those  that  persecuted  and  abused  them; 
(«.  6.)  "  Pour  out  thy  wrat/i,  the  full  vials  of  it,  vpon  the  heathen; 
let  them  wring  out  the  dregs  of  it,  and  drink  them."  This  prayer 
is,  in  effect,  a  prophecy,  in  which  the  wrath  of  God  is  revealed 
from  heaven  against  all  unr/odliness  and  unrighteousness  of  men. 
Observe  here,  (1.)  The  character  of  those  he  prays  against;  they 
arc  such  as  have  not  known  God,  nor  called  upon  his  name.  The 
reason  why  men  do  not  call  upon  God,  is,  because  they  do  not 
know  him,  how  able  and  willing  he  is  to  help  them.  They  that 
persist  in  ignorance  of  God,  and  neglect  of  prayer,  are  the  un- 
godly, who  live  without  God  in  the  world.  There  are  kingdoms 
that  know  not  God,  and  obey  not  the  gospel,  but  neither  their 
multitude,  nor  their  force  united,  will  secure  them  from  his  just 
judgments.  (2.)  Their  crime;  the})  have  devoured  Jacob,  v. 1. 
That  is  crime  enough,  in  the  account  of  Him,  who  reckons  that 
those  who  touch  his  people,  touch  the  apple  of  his  eye.  They 
have  not  only  disturbed,  but  devoured,  Jacob;  not  only  encroached 
upon  his  dwelling-place,  the  land  of  Canaan,  but  have  laid  it 
waste  by  plundering  and  depopulating  it.  (3.)  Their  condemnation. 
*'  Pour  out  thy  wrath  upon  them  ;  do  not  only  restrain  them 
from  doing  further  mischief,  but  reckon  with  them  for  the  mischief 
they  have  done." 

2.  They  pray  for  the  pardon  of  sin,  which  they  own  to  be  the 
procuring  cause  of  all  their  calamities;  How  unrighteous  soever 
men  were,  God  was  righteous  in  permitting  them  to  do  what  they 
did.     They  pray, 

(1.)  That  God  would  not  remember  against  them  their  former 
iniquities;  (d.  8.)  either  their  own  former  iniquities,  that  now, 
when  they  were  old,  they  might  not  be  made  to  possess  the 
ini(|uilies  of  their  youth  ;  or  the  former  iniquities  of  their  people, 
the  sins  of  iheir  ancestors.  In  the  captivity  of  Babylon,  former 
iniquities  wer(!  brought  to  account ;  but  God  promises  not  again 
to  do  so;  (Jer.  31.29, 30.)  and  so  they  pray,  "Remember  not 
against  us  our  first  sins;"  which  some  make  to  look  as  far  back 
as  the  golden  calf,  because  God  said,  In  the  day  when  I  visit,  I 
will  visit  for  this  sin  oi  theirs  upon  them,  Exod.32.34.  If  the 
children  by  repentance  and  reformation  cut  off  the  entail  of  the 
parents'  sin,  they  may  in  faith  pray  that  God  will  not  remember 
them,  against  them.  When  God  pardons  sin,  he  blots  it  out, 
and  remembers  it  no  more. 

(2.)  That  he  wouki  purge  awav  the  sins  they  had  been  lately 
guilty  of,  by  the  guilt  of  which  their  minds  and  consciences  haci 
been  defiled;  Deliver  us,  and  purge  away  otir  sins,  v. 9.  Then 
deliverances  from  trouble  are  granted  in  love,  and  are  mercies 
indeed,  when  they  are  grounded  upon  the  pardon  of  sin,  and  flow 
from  that ;  we  should  therefore  be  more  earnest  with  God  in 
prayer  for  the  remo'al  of  our  sins,  than  for  the  removal  of  our 
afflictions,  and  the  pardon  of  them  is  the  foundation  and  sweetness 
of  our  deliverances. 

3.  They  ])ray  that  God  would  work  deliverance  and  salvation 
fur  them,  and  bring  their  troubles  to  a  good  end,  and  that  speedily ; 
Let  thy  tender  mercies  speedily  prevent  us,  v.Q.  They  had  no 
hopes  but  from  God's  mercies,  his  lender  mercies;  their  case  was 


•o  deplorable,  that  they  looked  upon  themselves  as  the  proper 
objects  of  divine  compassion,  and  so  near  to  desperate,  that,  unless 
divine  mercy  did  speedily  interpose  to  prevent  their  ruin,  they 
were  undone.  This  whets  their  importunity,  "  Lord,  help  us; 
Lord,  deliver  us;  help  us  under  our  troubles,  that  we  bear  them 
well;  help  us  out  of  our  troubles,  that  the  spirit  may  not  fail. 
Deliver  us  from  sin,  from  sinking."  Three  things  they  plead, 
(l.)The  great  distress  they  were  reduced  to;  "  We  are  broxtght 
very  low,  and,  being  low,  shall  be  lost,  if  thou  help  us  not."  The 
lower  we  are  brought,  the  more  need  we  have  of  help  from  heaven, 
and  the  n;ore  will  divine  power  be  magnified  in  raising  us  up. 
(2.)  Their  dependence  upon  him;  "Thou  art  the  God  of  our 
i'  hat  ion,  who  alone  canst  hel]>;  salvation  belongs  to  the  Lord, 
from  whom  we  expect  help,  for  in  the  Lord  alone  is  the  salvation 
of  his  people."  They  who  make  God  the  God  of  their  salvation, 
shall  find  him  so.  (3.)  The  interest  of  his  own  honour  in  tlioi\ 
case  ;  they  plead  no  merit  of  theirs,  they  pretend  to  none,  but, 
"  Help  us  for  the  glory  of  thy  name;  pardon  us  for  thy  name's 
sake."  The  best  encouragements  in  |>rayer  are  those  that  are 
taken  from  God  only,  and  those  things  whereby  he  has  made 
himself  known.  Two  things  are  insinuated  in  this  (ilea.  [l.JThat 
God's  name  and  honour  would  be  greatly  injured,  if  he  did  not 
deliver  them;  for  those  that  derided  them,  blasphemed  God,  as 
if  he  were  weak  and  could  not  help  them,  or  withdrawn  and  would 
not;  therefore  they  plead  ;  (i».  10.)  "Wherefore  should  the  heathen 
say.  Where  is  their  God?  He  has  forsaken  them,  and  forgotten 
them;  and  this  they  get  by  worshipping  a  God  whom  they  cannot 
see."  Nil  preeter  nubes,  et  cceli  numen  adorant.  Juv. —  They  adore 
no  other  Divinity  than  the  clouds  and  the  shy.  That  which  was 
their  |)raise,  (That  they  served  a  God  that  is  every  where,)  was  now 
turned  to  their  reproach  and  his  too,  as  if  they  served  a  God  that 
is  nowhere.  "Lord,"  say  they,  "make  it  to  appear  that  thou 
art,  bv  making  it  to  appear  that  thou  art  wilh  us  and  for  us;  that 
when  we  are  asked.  Where  is  your  God?  we  mav  be  able  to  say. 
He  is  nigh  unto  us  in  all  that  which  we  call  upon  him  for;  and 
you  see  he  is  so  by  what  he  doeth  for  us."  [2.]  That  God's 
name  and  honour  would  be  greatly  advanced,  if  he  did  deliver 
them ;  his  mercy  would  be  glorified  in  delivering  them  that  were 
so  miserable  and  helpless.  liy  making  bare  his  everlasting  arm 
on  their  behalf,  he  would  make  unto  himself  an  everlasting 
name;  and  their  deliverance  would  be  a  type  and  figure  of  the 
great  salvation,  which,  in  the  fulness  of  time,  Messiah  the  Prince 
would  work  out,  to  the  glory  of  Go<l's  name. 

4.  They  pray  that  God  would  avenge  them  on  their  adversaries, 
(1.)  For  their  cruelty  and  barbarity;  (v.  10.)  "Let  the  avenging 
of  our  blood"  (according  to  the  ancient  law.  Gen.  9.6.)  "be 
known  among  the  heathen;  let  them  be  made  sensible  that  what 
judgments  are  brought  upon  them  are  punishments  of  the  wrong 
they  have  done  to  us;  let  this  be  in  our  sight,  and  by  this  means 
let  God  be  knoivn  among  the  heathen,  as  the  God  to  whom  vengeance 
belongs,  (94.1.)  and  the  God  that  espouses  his  people's  cause." 
Those  that  have  intoxicated  themselves  wilh  the  blood  of  the 
saints,  shall  have  blood  given  them  to  drink,  for  they  are  worthy. 
(2.)  For  their  insolence  and  scorn;  (u.l2.)  "  Render  to  them  their 
reproach.  The  indignities  which  by  word  and  deed  they  have 
done  to  the  people  of  God,  himself,  and  his  name,  let  them  be 
repaid  to  them  with  interest."  The  reproach  wherewith  men 
have  reproached  us  only,  we  must  leave  it  to  God,  whether  ha 
will  render  it  to  them  or  no,  and  must  pray  that  he  would  forgive 
them ;  but  the  reproach  wherewith  they  have  blasphemed  God 
himself,  we  may  in  faith  pray  that  God  would  render  it  seven- 
fold into  their  bosoms,  so  as  to  strike  at  their  hearts,  to  humble 
them,  and  bring  them  to  repentance.  This  prayer  is  a  prophecy 
of  the  same  import  wilh  tliat  of  Enoch,  That  God  will  convince 
sinners  of  all  their  hard  speeches  which  they  have  spoken  against 
him,  (Jude  15.)  and  will  return  them  into  their  own  bosoms  by 
everlasting  terrors  at  the  remembrance  of  them. 

5.  They  pray  that  God  would  find  out  a  way  for  the  rescue  of 
his  poor  prisoners,  especially  the  condemned  ))risoners,  v.\l. 
The  case  of  their  brethren,  who  were  fallen  into  the  hands  of  the 
enemy,  was  very  sad;   they  were  kept  close  prisoners,  and  because 


rSALMS,  LXXIX,  LXXX. 


Moiinifiil  ComplaJDls. 


lliev  cliirsl  not  l)e  heard  to  liciiioan  tlieiuselvos,  tlu-y  vented  t!ieir 
griefs  in  deep  and  sili  lit  siglis.  All  tlieii'  hiciilliiiig  was  sighing, 
and  so  was  liieir  pra%iiiy.  Tlie)'  were  appi  iiiled  to  die,  as  slieep 
for  the  slaiigliter,  and  liad  received  tlie  sciiteiiee  of  death  williin 
themselves.  This  de|)loial)le  case  tlie  psalmist  recommends, 
(  1.)  To  the  di\iiie  |)ilv  ;  ''Let  their  sighs  come  up  before  thee,  and 
be  thou  pleased  to  take  cognizance  of  their  moans.  "  (2.)  To  the 
divine  power;  "  Aeenrdiiiy  to  the  (jreatness  nf  thy  arm,  which  no 
creature  can  contest  with,  preserve  thou  those  that  arc  appointed 
io  die,  from  the  death  to  which  they  are  appointetl."  Man's 
fxtreniily  is  God's  o])porlunity  to  appear  for  his  people.  See 
2  Cor.  1.8..  10. 

Lastly,  They  promise  the  returns  of  praise  for  the  answers  of 
prayer;  (u.  13.)  So  we  uill  yine  thee  thanks  for  ever.  Observe, 
jl.)  How  they  please  theinseUes  with  their  relation  to  God; 
"Though  we  are  oppressed  and  brought  low,  yet  we  are  the  sheep 
l>f  thy  pasture,  not  disowned  and  cast  off  by  thee  for  al]  this  ; 
We  are  thine,  save  vs."  (2.)  How  they  promise  themselves  an 
opportunity  of  praising  God  for  their  deliverance,  which  they 
therefore  desired,  and  would  bid  welcome,  because  it  would 
furnish  them  with  matter  for  thanksgiving,  and  put  llicir  hearts  in 
tune  for  that  excellent  work,  the  work  of  heaven.  (3.)  How  they 
oblige  themselves  not  only  to  give  God  thanks  al  present,  but  to 
shew  forth  his  praise  vnto  all  yencrations,  that  is,  to  do  all  they 
could,  both  to  perpetuate  the  remembrance  of  God's  favours  to 
them,  and  to  engage  their  posterity  to  keep  up  the  work  of  praise. 
(4.)  How  they  plead  this  with  God;  "  Lord,  appear  for  us, 
against  our  enemies;  for.  if  ihev  get  the  belter,  thev  w'M  blaspheme 
thee:  (p.  12.)  but  if  we  oe  neiiverea,  we  will  praise  thee.  Lord, 
we  are  thai  people  of  thine,  which  thou  \ia.si  formed  for  thyself  to 
thew  forth  thy  praise ;  if  we  be  cut  off,  whence  shall  that  rent, 
that  tribute,  be  raised  ?"  Note,  Those  lives  that  are  entirely 
devoted  to  God's  praise  are  assuredly  taken  under  his  protection. 

PSALM  LXXX. 

This  psalm  ia  much  to  the  sirme  purport  with  the  foregoing.  Some  think  it  was 
penned  upon  occasion  of  the  desolntion  and  captivity  of  the  ten  tribes,  as  the 
forefioing  psalm  of  the  two.  lint  many  were  the  distresses  of  ttie  Israel  of 
Gndy  many  perhaps  which  are  nnt  recorded  in  the  sacred  history,  some  wliereof 
miglU  give  occasion  for  the  drawing  vp  this  psalm,  which  is  proper  to  be  sung 
in  the  day  of  .Jacob's  trouble ;  ami  if,  in  singing  it,  we  express  a  true  lore  to 
the  church,  and  a  hearty  concern  for  its  interest,  with  a  firm  confidence  in 
God's  power  to  help  it  out  of  its  greatest  distresses,  we  ttiake  melody  with  our 
hearts  to  the  Lord.  The  psalmist  here,  I.  Begs  for  the  tokens  of  God's 
presence  willt  them,  and  favour  to  them,  r.  1..3.  //.  lie  complains  of  tlie 
presfjtt  rebukes  they  were  under,  r.4..7.  Iff.  He  illustrates  the  present 
desolations  of  the  cliurch,  by  the  comparison  of  a  rine  and  a  vineyard,  wliich  had 
flourished,  but  was  now  dcsfroi/ed,  r.8.  .Hi.  IV.  He  concludes  witti  prayer 
to  God  for  the  pn-paring  nf  mercy  for  them,  and  the  prtparing  of  them  for 
ntircy,  v.  17  .  .19.  77i/s,  us  many  psalms  before  and  after,  relates  to  the  public 
interests  of  God's  Israel,  wliich  ought  to  lie  nearer  to  our  hearts  than  any 
secular  interest  of  our  own. 

To  the  chief  musician  upon  Shoshani.im,   Eduth.     A  psalra  of 

Asaph. 

1.  /~^IVE  ear,  O  Slieplierd  of  Lsfael,  Ihoii  that 
\^  lead  est  Josepli  like  a  flock;  thou  that 
ilwellcst  bt^tirceii  the  cherubims,  shine  forth. 
I.  Before  Epliraim  and  Benjamin  and  Manasseh 
'.lir  up  thy  strength,  and  come  owrf  save  us.  .3.Turu 
tis  again,  O  God,  and  cause  thy  face  to  shine;  and 
ive  shall  be  saved.  4.  O  Lord  God  of  hosts,  how 
long  wilt  thou  be  angry  against  the  prayer  of  thy 
people?  5.  Thou  feedest  them  with  the  bread 
of  tears;  and  givest  them  tears  to  drink  in  great 
measure.  6.  Thou  makest  us  a  strife  unto  our 
neighbours:  and  our  enemies  laugh  among  them- 
selves. 7.  Turn  us  again,  O  God  of  hosts,  and 
cause  thy  face  to  shine;  and  we  shall  be  saved. 


The  psalmist  here,  in  llie  name  of  the  church,  ap|)Iics  liinweH 
to  God  by  prayer,  willi  reference  to  the  present  afflicted  state  of 
Israel. 

1.  He  entreats  God's  favour  for  I  hem;  (».1,2.)  that  is  all  in  all 
to  the  sanctuary  when  it  is  dcsolale,  and  is  to  be  sought  in  the 
first  place.  Observe,  (1.)  How  be  eyes  (iod  in  his  address,  as  the 
Shfjjherd  of  Israel,  whom  he  had  called  llic  sheep  of  his  pnstwc, 
(79. 13.)  under  whose  guidance  and  care  Israel  was,  as  the  shee|r 
under  the  care  and  conduct  of  the  slicpherd.  Christ  is  the  greaf 
and  good  Shepherd,  to  whom  we  may  in  faith  commit  llie  eustodj* 
of  his  sheep  that  were  given  to  him.  He  leads  Joseph  lihc  a  fluc/c, 
to  llie  best  pastures,  and  out  of  the  way  of  danger;  if  Josejili 
follow  him  not  as  obsequiously  as  the  sheep  do  the  shepherd,  it  is 
his  own  fault.  He  dicells  between  the  cherubims,  where  he  is  ready 
to  receive  petitions,  and  to  give  directions  ;  the  mercy-seat  was 
between  the  clierabims  ;  and  it  is  very  comfortable,  in  prayer,  to 
look  up  to  God  as  sitting  on  a  throne  of  grace,  and  that  it  is  so  to 
us,  is  owing  to  the  great  propitiation,  for  the  mercy-seat  was  the 
propitiatory.  (2.)  What  he  expects  and  desires  from  God  ;  thai 
he  would  give  ear  to  the  cry  of  their  uiiseries,  and  of  fhoir  prayers; 
that  he  would  shine  forth  both  in  his  own  glory,  and  in  favour  and 
kindness  to  his  people;  that  he  would  shew  himself,  and  smile  on 
the^n  ;  that  he  would  stir  up  his  strength,  that  he  would  excite  it, 
and  exert  it:  it  had  seemed  to  slumber;  "Lord,  awaken  it:"  hia 
cause  met  with  great  opj)osition,  and  the  eflemies  threatened  to 
overpower  it;  "  Lord,  put  forth  thy  strength  so  much  the  more, 
and  come  for  salvation  to  us;  he  to  thy  people  a  powerful  Help, 
and  a  present  Help ;  Lord,  do  this  before  Epliraim,  Benjamin,  and 
Manasseh,"  that  is,  "  in  the  sight  of  all  the  tribes  of  Israel,  let 
them  see  it  to  their  satisfaction."  Perhaps  these  three  tribes  are 
named,  because  tliey  were  the  tribes  which  formed  that  squadron 
of  the  camp  of  Israel  (hat,  in  their  march  through  the  wilderness, 
followed  next  after  the  tabernacle  ;  so  that  before  them  the  ark 
of  God's  strength  rose  to  scatter  their  enemies. 

2.  He  complains  of  God's  displeasure  against  them.  God  was 
angry,  and  lie  dreads  that  more  than  anv  thing,  i'.4.  (1.)  It  was 
great  anger;  he  apprehended  that  God  was  angry  against  the 
prayer  of  his  people;  not  only  that  he  was  angry  notwithstanding 
their  prayers,  by  which  they  hoped  to  turn  away  his  wrath  from 
them ;  but  that  he  was  angry  with  their  pra\ers,  though  thev  were 
his  own  people  that  prayed.  That  God  should  be  angry  at  the 
sins  of  his  people,  and  at  the  prayers  of  his  enemies,  is  not  strange  ; 
but  that  he  should  be  angry  at  the  prayers  of  his  people,  is  strange 
indeed.  He  not  only  delayed  to  answer  them,  (that  he  often  does, 
in  love,)  but  he  was  displeased  at  them.  If  he  be  really  angry  at 
the  prayers  of  his  people,  we  may  be  sure  it  is  because  they  ask 
amiss.  Jam.  4.  3.  They  pray,  hut  they  do  not  wrestle  in  prayer, 
their  ends  are  not  right,  or  there  is  some  secret  sin  harboured  and 
indulged  in  them  ;  they  do  not  lift  up  pure  hands,  but  they  lift  up 
hands  with  wrath  and  doubting.  But  perhaps  it  is  only  in  their 
own  apprehension;  he  seems  angrv  with  their  prayers,  when 
really  he  is  not ;  for  thus  he  will  try  their  patience  and  persever- 
ance in  prayer;  as  Christ  tried  the  woman  of  Canaan  when  he 
said.  It  is  not  meet  to  take  the  children's  bread  and  cast  it  to  dogs. 
(2.)  It  was  anger  that  had  continued  a  great  while;  "How  long 
wilt  thou  be  angry?  We  have  still  continued  praying,  and  yet  are 
still  under  thy  frowns." 

Now  the  tokens  of  God's  displeasure,  which  they  had  been  long 
under,  were  both  their  sorrow  and  shame.  [1.]  Their  sorrow; 
(t).5.)  Than  feedest  them  with  the  bread  of  tears,  they  eat  their 
meat  from  day  to  day  in  tears,  this  is  the  vinegar  in  which  they 
dipped  their  morsel,  42.  3.  They  had  tears  given  them  to  drink, 
not  now  and  then  a  taste  of  that  bitter  cup,  but  in  great  measure. 
Note,  There  are  many  that  spend  their  time  in  sorrow,  who  yet 
shall  spend  their  eternity  in  joy.  [2.]  It  was  their  shame,  v.G. 
God,  by  frowning  upon  thera,  made  them  a  strife  unto  their  neigh- 
bours, each  strove  which  should  expose  them  most;  and  such  a 
cheap  and  easy  prey  were  they  made  to  them,  that  all  the  strife 
was,  who  should  have  the  stripping  and  plundering  of  them.  Their 
entniies  laughed  among  themselves  to  see  the  frights  they  were  in, 
the  straits  thev  were  reduced  to,  and  the  disappointments  they  met 


PSALMS.  LXXX. 


The  desolated  Vine 


u'tli.     When  God  is  (lisi)leased  with  his  people,  wc  must  expect 
t  J  see  lliem  in  tears,  and  llicir  enemies  in  triumph. 

3.  He  pra\s  carneslly  for  ton\erlinp;  grace,  in  order  to  their 
acceptance  with  (iod,  and  their  salvation;  Twn  vs  again,  O  God, 
r.  3.  Turn  vs  ayain,  O  God  of  hosts  ;  (i-.  7.)  and  llien  cause  thy 
face,  to  shine,  and  uc  shall  be  saved.  It  is  the  burthen  of  the  song^, 
for  we  liavc  it  again,  v.  19.  They  are  conscious  to  themselves  that 
lliey  have  gone  astray  from  God  and  their  duty,  and  have  turned 
aside  into  sinful  ways,  and  that  this  was  it  that  provoked  God  to 
hide  his  face  from  them,  and  to  give  them  u|)  into  the  hand  of  their 
enemies;  and  therefore  tliev  desire  to  begin  their  work  at  the  right 
end;  "Lord,  turn  ns  to  tliee  ina  way  of  repentance  and  reformation, 
and  then,  no  doubt,  thon  wilt  return  to  us  in  a  way  of  mercy  and 
dehverance."  OI)servc,  (1.)  No  salvation  but  from  God's  favour; 
"  Cause  thy  face  to  shine,  let  ns  have  thy  love  and  the  light  of  thy 
CDuntenoiice,  and  then  we  shall  be  saved."  (2.)  No  obtaining 
favour  with  God  unless  we  be  converted  to  him.  We  must  turn 
again  to  Ciod  from  the  world  and  the  flesh,  and  then  he  will  cause 
his  face  to  shine  upon  us.  (3.)  No  conversion  to  God  but  by  his 
own  arace:  we  must  frame  our  doings  to  turn  to  him,  (Hos.5. 4.") 
and  tlien  pray  earnesllv  for  his  grace,  Tinn  thou  me,  and  I  shall 
tie.  turned,  pleading  that  gracious  promise,  (Prov.  1.  23.)  Turn  you 
at  mxj  rrprnvf;  beheld,  I  nilt  pour  out  my  Spirit  vnto  you.  The 
prnver  here  is  for  a  national  conversion;  in  this  method  we  must 
prav  for  national  mercies,  that  what  is  amiss  may  be  amended, 
and  tlieii  our  grievances  would  be  soon  redressed.  National 
holiness  would  secure  national  happiness. 

8.  Thou  hast  brons^ht  a  vine  out  of  Egypt:  thou 
liast  cast  out  the  heathen,  and  planted  it.  9,  Thou 
picpafedst  room  befoie  it,  and  didst  cause  it  to 
take  deep  root,  and  it  filled  the  land.  10.  The 
hills  were  covered  M'ith  the  shadow  of  it,  and  the 
i)onii,hs  tliereof  /<T/e//Ae  the  goodly  cedars.  11.  She 
rsentout  her  boughs  unto  the  sea,  and  her  branches 
unto  the  river.  12.  ^Vhy  hast  thou  t/ie7i  broken 
down  her  hedges,  so  tliat  all  they  which  pass  by 
the  way  do  pbick  her?  13.  The  boar  out  of  the 
wood  dolh  waste  it,  and  the  wild  beast  of  the 
field  doth  devour  it.  14.  Return,  we  beseech  thee, 
O  God  of  hosts :  look  down  from  heaven,  and 
behold,  and  visit  this  vine;  15.  And  tlie  vineyard 
which  thy  right  hand  hath  planted,  and  the  branch 
(fiat  tliou  madest  strong  for  thyself.  16.  It  is 
burnt  witli  fire,  it  is  cut  down:  they  perish  at  the 
rebuke  of  thy  countenance.  17.  Let  thy  hand  be 
upon  the  man  of  thy  right  hand,  and  upon  the  son 
of  man  whom  thou  madest  strong  for  thyself.  18.  So 
will  not  we  go  back  from  thee :  quicken  us,  and 
we  will  call  upon  thy  name.  19.  Turn  us  again, 
O  Lord  God  of  hosts,  cause  thy  face  to  shine; 
and  we  shall  be  saved. 

The  psalmist  is  here  presenting  his  suit  for  the  Israel  of  God, 
and  pressing  it  home  at  the  throne  of  grace,  pleading  with  God 
for  mercy  and  grate  for  them.  The  church  is  here  represented  as 
a  vine,  (i-.  8,  14.)  and  a  vineyard,  r.  15.  The  Root  of  this  vine  is 
Christ,  Rom.  11.  18.  The  branches  are  believers,  John,  1.5.  5. 
The  church  is  like  a  vine,  weak,  and  needing  support,  unsightly, 
and  liavinp  an  unpromising  outside,  but  spreading  and  fruitful, 
and  its  fruit  most  excellent ;  the  church  is  a  choice  and  noble 
vine;  we  have  reason  to  acknowledge  the  goodness  of  God,  that 
he  has  planted  such  a  vine  in  the  wilderness  of  this  world,  and 
preserved  it  to  this  dav.     Now  observe  here, 

I.  How  the  vine  of  the  Old-Testament  church  was  planitid  at 


first.  It  was  brought  out  of  Egypt  with  a  high  hand,  the  heathen 
were  cast  out  of  Canaan  to  make  room  for  it;  seven  nations  t« 
make  room  for  that  one.  Thou  didst  sweep  before  it;  so  some 
read,  (jj.  9.)  to  make  clear  work;  the  nations  were  swept  away  as 
dirt  with  the  besom  of  destruction.  God,  having  made  room  for 
it,  and  planted  it,  caused  it  to  take  deep  root  by  a  happy  esta- 
blishment of  their  government  both  in  church  and  state;  which 
was  so  firm,  that,  though  their  neighbours  about  them  often 
attempted  it,  they  could  not  prevail  to  pluck  it  up. 

II.  How  it  s|)read  and  flourished.  1.  The  land  of  Canaan  itself 
was  fidly  peojded.  At  first,  they  were  not  so  numerous  as  to 
replenish  it,  Exod.  23. 29.  But  in  Solomon's  time  Jtidah  and 
Israel  were  many  as  the  satid  of  the  sea ;  the  land  was  filled  with 
them,  and  yet  such  a  fruitful  land  that  it  was  not  over-stocked, 
V.10.  The  hills  of  Canaan  were  covered  with  their  shadow,  and 
the  branches,  though  they  extended  themselves  far,  like  those  of 
the  vine,  yet  were  not  weak  like  them,  but  as  strong  as  those  of 
the  goodly  cedars.  Israel  not  only  had  abundance  of  men,  but 
those  mighty  men  of  valour.  2.  They  extended  their  conquests 
and  donnnion  to  the  neighbouring  countries;  («.  11.)  She  sent  out 
her  bouyhs  to  the  sea,  the  great  sea  westward,  and  her  branches  to 
the  rieer,  to  the  river  of  Egypt  southward,  the  river  of  Damascus 
norlhward,  or  rather,  the  river  Euphrates  eastward,  Cien.  15.  18. 
Nebuchadnezzar's  greatness  is  represented  by  a  flourishing  tree, 
Dan.  4.  20,  21.  But  it  is  observable  here  concerning  this  vine, 
that  it  is  praised  for  its  shadow,  its  boughs,  and  its  branches,  but 
not  a  word  of  its  fruit,  for  Israel  was  an  empty  vine,  Hos.  10.  1. 
God  came,  looking  for  grapes,  but  bthold,  wild  grapes,  Isa.  5.  2. 
And  if  a  vine  do  not  bring  forth  fruit,  no  tree  so  useless,  so 
worthless,   Ezek.  15.  2,  6. 

III.  How  it  was  wasted  and  ruined  ;  "  Lord,  thou  hast  don« 
great  things  for  this  vine,  and  why  shall  it  be  all  undone  again? 
If  it  were  a  plant  not  of  God's  planting,  it  were  not  strange  to  see 
it  rooted  up;  but  shall  God  desert  and  abandon  that  which  he 
himself  gave  being  to?"  f.  12.  ^^hy  hast  thou  then  brohcn  down 
her  hedges?  There  was  a  good  reason  for  Ibis  change  in  God's 
way  toward  them  ;  this  noble  vine  was  become  the  degenerate  plant 
of  a  strange  vine,  (Jer.  2.  21.)  to  the  reproach  of  its  great  Owner, 
and  then  no  marvel  if  he  took  away  Us  hedge;  (Isa.  5.  5.)  yet 
God's  former  favours  to  this  vine  are  urged  as  pleas  in  praver  to 
God,  and  improved  as  encouragements  to  faith,  that  for  all  this 
God  would  not  wholly  cast  them  off.  Observe,  1.  The  maline  and 
enmity  of  the  Gentile  nations  against  Israel ;  as  soon  as  ever  God 
brake  down  their  hedges  and  left  them  exposed,  troops  of  enemies 
presently  brake  in  upon  them,  that  waited  for  an  op])orlunity  to 
destroy  them.  They  that  passed  by  the  way,  plucked  at  them; 
the  boar  out  of  the  wood  and  the  wild  beast  of  the  field  were  readv 
to  ravage  it,  r.l3.  But,  2.  See  also  the  restraint  which  these 
cruel  enemies  were  under,  for,  till  God  had  broken  dnun  their 
hedges,  they  could  not  pluck  a  leaf  of  this  vine.  The  De\il  could 
not  hurt  Job,  so  long  as  God  continued  the  hedge  round  about  him. 
Job,  1.  10.  See  how  much  it  is  the  interest  of  any  people  to  keep 
themselves  in  the  favour  of  God,  and  then  they  need  not  fear  any 
wild  beast  of  the  field.  Job,  5.  23.  If  we  provoke  God  to  with- 
draw, our  defence  is  parted  from  vs,  and  we  arc  undone.  The 
deplorable  state  of  Israel  is  described;  (r.  IG.)  It  is  burnt  with 
fire,  it  is  cut  down  ;  the  people  are  treated  like  thorns  and  briers, 

that  are  nigh  unto  cursing,  and  whose  end  is  to  be  burned,  and  no 
longer  like  vines  that  are  protected  and  cherished;  they  perish 
not  through  the  rage  of  the  wild  beast  and  the  boar,  but  at  the 
rebuke  of  thy  countenance;  that  was  it  which  they  dreaded,  and 
to  which  they  aUributed  all  their  calamities.  It  is  well  or  ill  with 
us,  according  as  we  are  under  God's  smiles  or  frowns. 

IV.  What" their  requests  were  to  God  hereupon. 

1.  That  God  would  help  the  vine;  (f.  14, 15.)  that  he  would 
graciously  take  cognizance  of  its  case,  and  to  do  for  it  as  he  thought 
fit;  "Return,  tee  beseech  thee,  O  Lord  of  hosts,  for  thou  has! 
seemed  to  go  away  from  us.  Look  down  from  heaven,  to  whicb 
thou  hast  retired;  from  heaven,  that  place  of  pros])ect,  whenct 
thou  seest  all  the  wrongs  that  are  done  us;  that  jilace  of  power, 
whence  tliou  caust  send  effectual  relief;  from  heaven,  where  thou 


PSALMS,  LXXX,  LXXXI. 


The  desolated  Vine. 


hast  pitpared  tJiy  throne  of  jiidaniCTil,  to  wliitii  we  appeal,  and 
where  thou  hast  pre  |t;iie(l  a  lieller  couiilrv  for  those  that  are 
Israelites  indeed  ;  tlieiuo  gi^e  a  !>racious  looii,  thence  make  a 
gracious  visit,  to  this  vine.  Take  our  woefid  condition  into  thv 
compassionate  consideration,  and  for  the  pinlicid;u-  fruits  of  thv 
pity  we  refer  oiirsrKes  to  tiiee.  Only  lielioid  tlie  \inevard,  or 
rather  the  root,  which  thi/  rigkt  kund  hulh  plniilcd,  and  which 
tlierefore  we  hope  thy  risjht  hand  will  protect;  that  branch  n-liivli 
thou  madest  stionf)  for t/ii/sr/f,  to  shew  forth  thy  praise,  (Isa.43.  21 .) 
that  with  the  fruit  of  it  thou  nHu;htest  he  honoured.  Lord,  it  is 
formed  bi/  thyself,  and  for  thyself,  and  therefore  it  may  with  an 
humble  confidence  he  committed  to  thyself,  and  to  thine  own 
care ;"  As  for  God,  his  work  is  perfect.  What  we  read  the  Branch, 
in  the  Hebrew  is  the  Son,  (Ben,}  whom  in  thy  counsel  thou  hast 
tnade  strong:  for  thvself.  That  branch  was  to  come  out  of  the 
stock  of  Israel;  My  servant  the  Branch,  Zech.3.8.  And  therefore, 
till  he  was  come,  Israel  in  general,  and  the  house  of  David  in 
particular,  must  be  preserved  and  upheld,  and  kept  in  bein^.  He 
is  the  true  I'/'ne,  John,  15. 1.  Isa.  11.1.  Destroy  it  not,  for  that 
1  blessiny  is  in  it,  Isa.  65.  8. 

2.  That  he  woidd  help  the  vine-dresser;  (r.  17, 18.)  "  Let  thy 
'land  he  vpnn  the  man  of  thy  riffht  hand ;"  that  king  Cwhoever  it 
was)  of  tlie  house  of  David,  that  was  now  to  go  in  and  out  before 
them;  "  let  thy  hand  be  upon  him,  not  only  to  protect  and  cover 
idni,  but  to  own  him,  and  strengthen  him,  and  give  him  success." 
VVe  have  this  phrase,  Ezra,  7.28.  And  I  iras  strengthened  as  the 
hand  of  the  Lord  my  God  was  upon  me.  Their  king  is  called  the 
tiian  ej  God's  right  hand,  as  he  was  the  representative  of  their 
slate,  which  was  dear  to  God,  as  his  Benjamin,  the  son  of  his  right 
/land ;  as  he  was  president  in  their  affairs,  and  an  instrument  in 
(iod's  right  hand  of  much  good  to  them,  defending  them  from 
themselves  and  from  their  enemies,  and  directing  them  in  the 
right  way  ;  and  as  he  was  under-shepherd  under  him  who  was 
the  great  Shepherd  of  Israel.  Princes,  who  have  power,  must 
ren)eniber  that  they  are  sons  of  men,  of  Adam,  so  the  word  is; 
that,  if  they  are  strong,  it  is  God  that  has  made  them  stronc,  and 
he  has  made  them  so  for  himself,  for  thev  are  his  ministers  to 
serve  the  interests  of  his  kingdom  among  men;  which  if  they  do 
in  sincerity,  his  hand  shall  be  vpon  them ;  and  we  should  pray  in 
faith  that  it  may  be  so,  adding  this  promise,  that,  if  God  will  adhere 
to  our  governors,  we  will  adhere  to  him;  So  will  not  we  go  back 
from  thee;  we  will  never  desert  a  cause  which  we  see  that  God 
espouses,  and  is  the  Patron  of.  Let  God  be  our  Leader,  and  we 
will  f(dlow  him.  Adding  also  this  prayer,  "  Quicken  us,  put  life 
into  us,  revive  our  dying  interests,  revive  our  drooping  spirits, 
and  then  ire  will  call  vpon  thy  name.  We  will  continue  to  do 
so  upon  all  occasions,  having  found  it  not  in  vain  to  do  so."  We 
cannot  call  upon  God's  name  in  a  right  manner,  unless  he  quicken 
us ;  but  it  is  he  that  puts  life  into  our  souls,  that  puts  liveliness 
into  our  prayers. 

But  many  interpreters,  both  Jewish  and  Christian,  apply  this 
to  the  Messiah,  the  Son  of  David,  the  Protector  and  Saviour  of  the 
church,  and  tile  Keeper  of  the  vineyard.  (1.)  He  is  the  Man  of 
God's  right  hand,  to  whom  he  has  sworn  by  his  right  hand,  so  the 
Chaldee  ;  whom  he  has  exalted  to  his  right  hand,  and  who  is 
indeed  his  ri^ht  hand,  the  Arm  of  the  Lord,  for  all  power  is  given 
to  him.  (2.)  He  is  that  Son  of  man  whom  he  made  strong  for 
iimself,  for  the  glorifying  of  his  name,  and  Ihe  advancing  of  the 
titerests  of  his  kingdom  among  men.  (3.)  God's  hand  is  upon  him 
f !irou!;hout  his  whole  undertakins,  to  bear  him  out  and  carry  him 
nn,  to  protect  and  animate  him,  that  the  good  pleasure  of  the  Lord 
might  prosper  in  his  hand.  (4.)  The  stability  and  constancy  of 
believers  are  entirely  owing  to  the  grace  and  strength  which  are 
laid  up  for  us  in  Jesus  Christ,  68.  28.  In  him  is  our  strength 
(.)und,  by  which  we  are  enabled  to  persevere  to  the  end.  Let  thy 
iand  be  upon  him,  on  him  let  our  help  be  laid,  who  is  raishty, 
fet  him  be  made  able  to  save  to  the  uttermost,  and  that  will  be 
€ur  security;  so  will  not  we  go  back  from  thee. 

Lastly,  The  psalm  concludes  with  the  same  petition  that  had 

been  put  up  twice  before,  and  yet  it  is  no  vain  repetition ;  (u.l9.) 

Turn  »M  again.     The  title  given   to  God  rises,  (t),3.)  O  God, 

VOL.  u.  99 


■s 


(v.  7.)  O  God  of  hosts,  (v.  19.)  O  Lord  (Jehovah)  God  of  hosts. 
When  we  come  to  God  for  his  grace,  his  good  will  towards  li& 
and  his  good  work  in  us,  we  shoidd  pray  earnestly,  continuf 
inslant  in  prayei',  and  pray  more  earnestly, 

PSALM  LXXXL 

Tkis  pmim  was  pnined,  an  is  siiiiposeil ,  nnt  ii/xm  occitsion  of  any  particular 
priicidince,  but  for  Ihe  soU-nmilii  of  a  particular  ordinance,  cither  that  of  the 
new  monn  in  pential,  or  that  of  Ihe  feast  of  trumpets,  ox  the  new  moon  of  the 
seventh  month.  Lev.  23.  24.  iNuiiil).  2'.).  I.  It7i.7i  Dncid,  liy  the  Spirit, 
introduced  the  singing  of  pxalms  into  the  ienipUserrice,  this  psalm  wai 
intended  for  that  day,  to  excite  aXil  assist  Ihe  proper  devolions  of  it.  .ill  thl 
psalms  are  profitable  ;  but  if  one  psalm  he  more  suitable  than  another  to  the  day, 
and  the  observances  of  it,  we  should  choose  that.  The  t  no  s  '''at  i.ilentions  of 
our  religious  assemblies,  and  rehich  we  ought  to  have  in  our  eye  in  our  attendance 
on  tluiu,  are  answered  in  this  psalm,  which  are,  to  give  glory  to  (iod,  and  to 
receive  instruction  from  God ;  to  behold  Ihe  beauty  of  the  Loiri.  and  to  inijuire 
in  his  temple  :  accordingly,  by  this  psalm  we  are  assisted,  on  our  solemn  feast- 
days,  I.  la  praising  God  for  what  he  is  to  his  people,  [v.  1 .  .3.)  and  has  done 
for  them,  r.4.  .7.  //.  In  teaching  and  admonishing  one  another  caicerning 
the  obligations  we  lie  under  to  God,  (».«..10.)  the  danger  of  r<  rolling  from 
him,  (ti.  n,  12.)  and  the  happiness  we  should  hare,  if  we  would  hut  heeii  close 
to  him,  e.  13 . .  16.  Tliis,  though  spoken  primarily  of  Israel  of  old,  is  urtlca 
for  our  learning,  and  is  therefore  to  be  sung  with  application. 

To  the  chief  musician  upon  Gittilh.     A  psalm  of  Asaph. 

ING  aloud  unto  God  our  strength:  make 
a  joyful  noise  unto  the  God  of  .lacol). 
2.  Take  a  psalm,  and  bring  hither  the  timbrel,  tlie 
pleasant  harp  with  the  psaltery.  3.  Blow  up  the 
trumpet  in  the  new  moon,  in  the  time  appointed, 
on  our  solemn  feast-day.  4.  For  this  v:as  a  statute 
for  Israel,  and  a  law  of  the  God  of  Jacob.  5.  This 
he  ordained  in  Joseph  Jbr  a  testimony,  when  he 
went  out  through  the  land  of  Egypt:  ichere  I  heard 
a  language  that  I  understood  not.  6.  I  removed 
his  shoulder  from  the  burthen:  his  hands  were 
delivered  from  the  pots.  7.  Thou  calledst  in 
trouble,  and  1  deliveied  thee :  I  answered  thee  in 
the  secret  place  of  thunder:  I  proved  thee  at  the 
waters  of  Meribaii.  Selah. 

When  the  people  of  God  were  gathered  together  in  the  solemn 
day,  the  day  of  the  feast  of  the  Lord,  they  must  be  told  that  they 
had  business  to  do,  for  we  do  not  go  to  church  to  sleep,  tir  to  be 
idle;  no,  there  is  that  which  the  duty  of  e\ery  day  requires: 
work  of  the  day,  which  is  to  be  done  in  its  day.     And  here, 

I.  The  worshippers  of  God  are  excited  to  their  work;  and  are 
taught,  by  singing  this  psalm,  to  stir  up  both  themselves  and  one 
another  to  it,  u.  1..3.  Our  errand  is,  to  give  unto  God  the 
glory  due  unto  his  name,  and  in  all  our  religious  assend)lios  we 
must  mmd  this  as  our  business.  1.  In  doing  this,  wc  must  eye 
God  as  our  Strength,  and  as  the  God  of  Jacob,  u.l.  He  is  the 
Strength  of  Israel,  as  a  people,  for  he  is  a  God  in  covenant  with 
them,  who  will  powerfully  protect,  support,  and  deliver  them, 
who  lights  their  battles  and  makes  them  do  valiantly  and  victori- 
ously. He  is  the  Strength  of  every  Israelite;  by  his  grace  we  are 
enabled  to  go  through  all  our  services,  sufferings,  and  conflicts; 
to  him,  as  our  Strength,  we  must  pray,  and  we  must  sing  praise 
to  him,  as  the  God  of  all  the  wrestling  seed  of  Jacob,  "ith 
whom  we  have  a  spiritual  communion.  2.  We  must  do  this  by 
all  the  expressions  of  holy  joy  and  triumph.  It  was  then  to  be 
done  by  musical  instruments,  the  timbrel,  harp,  and  psaltery; 
and  by  blowing  the  trumpet,  some  think,  in  remembrance  of  the 
sound  of  the  trumpet  on  mount  Sinai,  which  waxed  louder  and 
louder;  it  was  then,  and  is  now,  to  be  done,  by  singing  psalms, 
singing  aloud,  and  making  a  joyful  noise.  The  pleasantness  of 
the  harp,  and  the  awfulness  of" the  trumpet,  intimate  to  us  thai 
God  is  to  be  worshipped  with  cheerfulness  and  holy  joy,  with 


PSALMS,  LXXXI. 


An  Invitation  to  Praise. 


(Tverence  and  goiftv  fiar.  5;;ngHi2;  alond,  and  making^  a  noise, 
intiiiuite  that  \ve  niiisl  he  wnriii  and  affectionate  in  praisrng  God; 
that  we  ninst  whh  a  licailv  good-Hill  shew  forth  his  praise,  as 
those  that  rue  not  ashamed  to  own  our  dependence  on  him,  and 
ohliRations  to  him;  and  that  we  should  join  many  together  in 
this  work,  the  more  tlie  better,  it  is  the  more  like  heaven,  3.  This 
niust  he  done  in  the  lime  appointed.  No  time  is  amiss  for  praisinp; 
God;  (Seven  times  a  day  niti  I  praise  thee ;  nay,  at  midniff/tt  wi/l 
I  rise  and  (fire  ihanlts  vjito  thee:)  hut  some  are  times  a])pointed, 
not  for  (iod  to  meet  ns,  (he  is  always  ready,)  hut  for  ns  to  meet 
one  another,  that  we  Tnay  join  together  in  praising-  God.  The 
snlemn  feasf-cfay  must  he  a  dav  of  praise;  when  we  arc  receivmg 
(he  gifts  of  God's  bounty,  and  rejoicing  in  them,  then  it  is  proper 
lo  sins  here  his  praises. 

H.  They  are  here  directed  in  their  work. 

7.  They  nnist  look  up  to  the  divine  inslitulior>,  which  it  is  tlie 
i)h-ervalion  of;  in  all  religious  worship  we  ninst  have  an  e\e  to 
the  command;  (i'.  4.)  This  n-(i\  n  statute  for  Israel,  for  tlie 
keeping  up  of  a  face  of  reHgion  among  lliem;  it  was  a  law  of  the 
(iod  of  Jacob,  which  all  the  seed  of  Jacob  are  bound  by,  and 
rmisf  be  subject  to.  Note,  Praising  God  is  not  only  a  g(fod  thing, 
wliich  we  do  well  to  do,  but  it  is  our  indispensable  duty,  which 
we  are  obliged  to  do,  it  is  at  our  peril  if  we  neglect  it ;  and  in  all 
religious  exercises  we  must  have  an  eye  to  the  institution,  as  our 
warrant  and  rule;  "This  I  do,  because  God  has  commanded  me; 
and  therefore  I  hope  he  will  accept  me;"  then  it  is  done  in  faith. 

2.  They  must  look  back  upon  those  operations  of  Divine  Pro- 
vidence, which  it  is  the  memorial  of.  Tliis  solemn  senice  was 
nrdalned  for  a  testimony,  (i\  5.)  a  srtanding  traditional  evidence, 
for  the  attesting  of  the  matters  of  fact.  It  was  a  testimony  to 
Israel,  that  they  might  know  and  reniember  what  God  had  done 
for  Iheir  fathers,  and  would  be  a  testimony  against  them,  if  ihev 
sliould  be  ignorant  of  them,  and  forget  them. 

(1.)  The  psalmist,  in  the  people's  name,  puts  himself  in  mind 
it{  the  general  work  of  God  on  Israel's  behalf,  which  was  kept 
m  remembrance  bv  this  and  oilier  solemnities,  v.  5.  When  God 
went  out  against  the  land  of  Egypt,  to  lay  it  waste,  that  he  might 
force  Pharaoh  to  let  Israel  go,  then  he  ordained  solemn  feast-days 
to  be  oh<erved  by  a  statute  for  ever  in  their  generations,  as  a 
nicmorial  of  it,  jiarticularly  the  passover,  which  perhaps  is  meant 
bv  liie  solciint  feast-daij:  (v. 'A.)  that  was  appointed  just  then 
when  God  went  out  through  the  land  of  Eg\])t,  to  destroy  the  first- 
horn,  and  passed  over  the  houses  of  the  Israelites,  Exod.  12.23,24. 
Hy  if  that  work  of  wonder  was  to  be  kept  in  perpetual  remem- 
brance, that  all  ages  might  in  it  behold  the  goodness  and  severity 
of  God.  The  psalmist,  speaking  for  his  people,  takes  notice  of 
this  aggravating  circumstance  of  their  slavery  in  Egypt,  that  there 
they  heard  a  language  that  they  understood  not,  there  they  were 
strangers  in  a  strange  land;  the  Egyptians  and  the  Hebrews 
imdcrstood  not  one  another's  language,  for  Joseph  spake  to  his 
brethren  by  an  interpreter,  (Gen.  42.  23.)  and  the  Egyptians  are 
said  to  be,  to  the  house  of  Jacob,  a  people  of  a  strange  laitgrtacie, 
114.  1.  To  make  a  deliverance  appear  the  more  gracious,  the 
more  glorious,  it  is  good  to  observe  every  thing  that  makes  the 
trouble  we  are  delivered  from  appear  the  more  grievous. 

(2.)  The  psalmist,  in  God's  name,  puts  the  people  in  mind  of 
some  of  th*  particulars  of  their  deliverance;  here  he  changes  the 
person,  v.G.  God  speaks  by  him,  saying,  I  removed  his  shoulder 
from  the  hvrtlien.  Let  him  remember  this  on  the  feast-day, 
[1.]  That  God  had  brought  them  out  of  the  house  of  bondage; 
had  removed  their  shoulder  from  the  burthen  of  oppression,  under 
which  they  were  ready  to  sink  ;  had  delivered  their  hands  from 
the  pots,  or  panniers,  or  baskets,  in  which  they  carried  clay  or 
bricks.  Deliverance  out  of  slavery  is  a  very  sensible  mercy,  and 
which  ought  to  be  had  in  everlasting  remembrance.  But  tliis  was 
not  all.  [2.]  God  had  delivered  them  at  the  Red  sea;  then  they 
called  in  trouble,  and  he  rescued  them,  and  disappointed  the 
designs  of  their  enemies  against  them,  Exod.  14.  10.  Then  he 
answered  them  with  a  real  answer,  out  of  tbe  secret  place  of 
thunder,  that  is,  out  of  the  pillar  of  fire,  through  which  God  looked 
<ipon  th?  ho!»t  of  the  Egyptians,  and  troubled  il,  Exod.  14.  2t,  25. 


Or,  it  may  be  meant  of  the  giving  of  the  law  at  mount  Sinai^ 
which  was  the  secret  place,  for  it  was  death  to  gaze,  (Exod.  19. 21.) 
and  it  was  in  thunder  that  God  then  spake.  Even  the  terrors  ot 
Sinai  were  favours  to  Israel,  Deut.  4.  33.  [  3.]  God  had  borne 
their  manners  in  the  wilderness;  "  I  proved  thee  at  the  waters  of 
Meribah :  thou  didst  there  shew  thy  temper,  what  an  unbelieving; 
murmuring  people  thou  wast,  and  yet  1  continued  my  favour  to 
ihee,"  Selah;  Mark  that;  compare  God's  goodne.ss  and  man's 
badness,  and  they  will  serve  as  foils  to  each  other.  Now,  if  tliev, 
on  their  solemn  feast-days,  were  thus  to  call  to  mind  ll.eit 
redemption  out  of  Egypt,  niueli  more  ought  we,  on  the  Chrisliaii 
sabbath,  to  call  to  mind  a  more  glorious  redemption  wrought  out 
for  IIS  by  Jesus  Christ,  from  worse  than  Egyptian  bondage,  and 
the  many  gracious  answers  he  has  given  to  us,  notvvilhstandinj 
our  manifold  provocations. 

8.  Hear,  O  my  people,  and  I  will  testify  niito 
thee:  O  Israel,  if  thou  wilt  hearken  unto  me; 
9.  There  shall  no  .straiioe  god  be  in  thee;  neither 
slialt  thou  worship  any  strange  god.  10.  I  am 
the  L()Ri>thy  God,  which  brought  thee  out  of  the 
land  of  Egypt:  ojien  thy  mouth  wide,  and  I  will 
fill  it.  II.  But  my  people  would  not  hearken  to 
my  voice;  and  Israel  would  none  of  me.  12.  So 
I  gave  them  up  mito  their  own  hearts'  lust:  and 
they  walked  in  their  owti  counsels.  13.  Oh  that 
my  people  had  hearkened  unto  me,  a7id  Israel  had 
walked  in  my  ways!  14.  I  should  soon  have 
subdued  their  enemies,  and  turned  my  hand 
against  their  adversaries.  15.  The  haters  of  the 
Lord  should  have  sul)initted  themselves  unto 
him:  but  their  time  should  have  endured  for 
ever.  16.  He  should  have  fed  them  also  with 
the  finest  of  the  wheat:  and  with  honey  out  of 
the  rock  shotild  I  have  satisfied  thee. 

God,  by  the  psalmist,  here  speaks  to  Israel,  and,  in  them,  ta 
ns,  on  whom  the  ends  of  the  world  are  come. 

I.  He  demands  their  diligent  and  serious  attention  to  what  he 
was  about  to  say;  (c.H.)  "  Hear  O  mg  people;  who  should  hear 
me,  if  my  own  people  wM  not?  I  have  heard  and  answered  Ihcc; 
now,  wilt  them  hear  me?  Hear  what  is  said  with  the  greatest 
solemnily,  and  the  most  unquestionable  certainty,  for  it  is  what  I 
"ill  testify  onto  ihee.  Do  not  only  give  me  the  hearing,  but 
hearken  unto  me,  be  advised  by  me,  be  ruled  by  me."  Nothing 
could  be  more  reasonably  or  more  justly  expected,  and  yet  God 
puts  an  ij  upon  it;  "  JJ  thou  wilt  hearken  nnto  me.  It  is  thine 
interest  to  do  so,  and  yet  it  is  questionable  whether  ihon  wilt  or 
no,  for  thy  neck  is  an  iron  sinew." 

II.  He  puts  them  in  mind  of  their  obligation  to  him,  as  th« 
Lord  their  God  and  Redeemer;  (v.  10.)  I  am  the  Lord  thy  God, 
which  bronght  ihee  out  of  the  land  of  Egypt ;  this  is  the  prefaci 
to  the  fen  commandments,  and  a  powerful  reason  for  the  keepiiiij 
of  them,  shewing  that  we  are  bound  to  it  in  duty,  interest,  and 
gratitude,  all  which  bonds  we  break  asunder,  if  we  be  disobedient. 

III.  He  gives  them  an  abstract  both  of  the  precepts  and  of  the 
promises  which  he  gave  them  as  the  Lord,  and  their  God,  upou 
their  coming  out  of  Egypt.  l.The  great  command  was.  Thai 
they  should  have  no  oilier  gods  before  him;  (p. 9.)  There  shall 
no  strange  god  be  in  thee,  none  beside  thine  own  God.  Other 
gods  might  well  be  called  «/ra7(ye  gods,  for  it  was  very  strange  that 
ever  any  people,  who  had  the  true  and  living  God  for  their  God, 
should  hanker  after  any  other.  God  is  jealous  in  this  matter, 
for  he  will  not  snffer  his  glory  to  be  given  to  another;  and 
therefore  in  this  matter  they  must  be  circumspect,  Exod.  23. 13. 
2.  The  great  promise  was.  That  God  himself,  as  a  God  all- 
suffic'.cnt,  would   l>c   nigh  unto  them  in  all  tlial  which  they  called 


I 


tn>on  liini  for,  Dt'ul.4.7.  Tliat,  if  ihey  would  adhere  to  liim  as 
(heir  |)(n\ciliil  Prott'clur  ami  Kiiltr,  i1ip\  should  always  find  liitii 
thfir  biiiiiililnl  Bciiofaitor.  Optu  (hy  iiioiilli  wide  and  1  will 
fiJI  it,  as  the  voiiii;^  ravtiis  ihat  ciV  open  Iheir  uioullis  wide,  and 
the  old  01U8  Idl  liieiii.  See  here,  (  1.)  What  is  our  duty;  to  raise 
«ur  expectations  from  God,  and  enlarge  our  desires  toward  him. 
We  cannot  look  for  too  little  from  the  creature,  nor  too  much 
from  the  Creator.  We  are  not  straitened  in  him;  why  therefore 
fhonld  we  he  straitened  in  our  owji  bosoms?  (2.)  What  is  God's 
promise;  1  will  fill  thy  nioulh  with  good  things,  103.5.  There 
is  cnoiigk  in  God  to  fill  our  treasures,  (I'rov.  8.  21.)  to  replenish 
every  huiKjnj  sotU,  (Jer.  '.il. 'lo.)  to  supiily  all  our  wants,  co  answer 
all  our  desires,  an<l  to  make  us  completely  happy.  The  pleasures 
of  sense  will  surfeit,  and  never  satisfy ;  (Isa.  oa.  2.)  divine  plea- 
sures will  satisfy,  aijd  never  surfeit.  And  we  may  have  enough 
from  God,  if  we  pray  for  it  in  faith;  Ask,  and  it  shall  be  given, 
you ;  he  gives  lihernlli/,  and  upbraids  not.  God  assured  his  people 
Israel,  that  it  should  be  their  own  fault,  if  he  did  not  do  as  great 
and  kind  things  for  them  as  he  had  done  for  their  fathers. 
Nothing  should  have  been  thought  too  good,  too  much,  to  give 
Iheni,  if  they  would  but  have  kept  close  to  God,  He  uonld 
moreover  have  given  them  sveh  and  sueh  things,  2  Sam.  12.  8. 

IV.  He  charges  them  with  a  high  contempt  of  his  authority  as 
their  Lawgiver,  and  his  grace  and  favour  as  their  Benefactor, 
V.  11.  He  had  done  much  for  them,  and  designed  to  do  more; 
but  all  in  vain;  "My  people  ivotild  not  hearken  to  my  voice,  hut 
turned  a  deaf  ear  to  all  I  said."  Two  things  he  complains  of; 
1.  Their  disolx;dience  to  his  commands;  they  did  liear  his  voice, 
so  as  never  any  peo]de  did ;  but  they  would  not  hearken  to  it, 
they  would  not  he  ruled  hy  it,  neither  by  the  law,  nor  by  the 
icason  of  it.  2,  Their  dislike  of  his  covenant-relation  to  them  ; 
They  would  none  of  me.  "They  acquiesced  not  in  my  word;"  so 
the  Chaldee.  God  was  willing  to  be  to  them  a  God,  but  they 
were  not  willing  to  be  to  him  a  people;  they  did  not  like  his 
terms.  "I  would  have  gathered  them,  but  they  would  not." 
They  had  none  of  him;  and  why  had  they  not?  It  was  not  because 
Ihey  might  not,  they  were  fairly  invited  into  covenant  with  God ; 
it  was  not  because  they  could  not,  for  the  word  was  nigh  them, 
even  in  their  mouth  and  in  their  heart:  but  it  was  purely  because 
they  would  not.  God  calls  them  his  people,  for  they  were 
bought  by  him,  bound  to  him,  his  by  a  thousand  ties,  and  yet 
even  they  have  not  hearkened,  have  not  obeyed ;  Israel,  the  seed 
of  Jacob  my  friend,  set  me  at  nought,  and  tvould  have  none  cj 
me.  Note,  All  the  wickedness  of  the  wicked  world  is  owing  to 
the  wilfulness  of  the  wicked  v*ill.  The  reason  why  people  are 
not  religious,  is,  because  Ihey  will  not  he  so, 

V.  He  justifies  himself  with  this,  in  the  spiritual  judgments 
he  had  brought  upon  them;  (c.  12.)  So  I  gave  tkcin  vp  vnto 
their  own  hearts'  lusts,  which  would  be  more  dangerous  enemies, 
and  more  mischievious  oppressors,  to  them,  than  any  of  the 
neighbouring  nations  ever  were.  God  withdrew  his  Spirit  from 
them,  took  off  the  bridle  of  reslrainins;  grace,  left  them  to 
themselves,  and  justly;  they  will  do  as  they  will,  and  therefore  let 
them  do  as  they  will:  Ephraim  is  joined  to  idols;  let  him  alone. 
It  is  a  righteous  thing  with  God  to  give  those  lip  to  their  own 
hearts'  lusts  that  indulge  them,  and  give  up  themselves  to  be  led 
by  them;  for  why  should  his  Spirit  alwavs  strive?  His  grace  is 
his  o«n,  and  he  is  Debtor  to  no  man,  and  yet,  as  he  never  gave 
his  grace  to  any  that  could  say  they  deserved  it,  so  he  never 
took  it  away  from  any,  but  such  as  had  first  forfeited  it;  They 
would  none  of  me,  so  I  gave  them  vp,  let  them  take  their  course; 
and  see  what  follows;  they  walked  in  their  own  counsels,  in 
the  way  of  their  heart,  and  in  the  sight  of  their  eye,  both  in 
their  worships,  and  in  their  conversations.  I  left  them  to  do 
as  they  would,  and  then  they  did  all  that  was  ill;  they  walked 
in  their  own  counsels,  and  not  according  to  the  counsels  of 
God,  and  his  advice.  God  therefore  was  not  the  Author  of 
their  sin,  he  left  them  to  the  lusts  of  their  own  hearts,  and 
the  counsels  of  their  own  heads;  if  they  do  not  well,  the 
blame  must  lie  upon  their  own  hearts,  and  the  Uood  upon 
their  own  heads. 


PSALMS.  LXXXI.  Divine  Expostulationa 

VI.  He  testifies  his  good  will  to  them,  in  wishing  they  had  done 


well  for  themselves.  He  saw  how  sad  their  case  was',  and  how 
sure  their  ruin,  when  Ihey  were  delivered  up  to  their  own  lusts; 
that  is  worse  than  being  given  up  to  Satan,  which  may  be  in  order 
to  reformation,  (iTim.  1.20.)  and  to  .salvation,  1  Cor.  5.. 5.  Hut 
to  be  deli\erid  up  to  our  own  hearts'  lusts,  is  lo  be  sealed  under 
coiKlenmation.  He  that  is  filthy,  kt  him  be  filthy  still;  what 
fatal  precipices  will  not  these  hurry  a  man  to?  Now,  here  God 
looks  upon  iheni  with  pity,  and  shews  that  it  was  with  reluctancy 
that  he  thus  abandoned  them  to  tliejr  folly  and  fate;  How  shall 
I  give  thee  vp,  Ephraim  f  Hos.  ll.tt,!>.  So  here,  0/i //ia<  my 
people  had  hearkened!  See  Isa.  4U.  lli.  Thus  Christ  lamented 
the  obstinacy  of  .(irusalem;  If  thou  hudnt  /(/Kiiin,  Luke,  19.42. 
The  expressions  here  are  very  affecting,  (v.  13.  .  10.)  designed  to 
shew,  1.  How  unwilling  God  is  that  any  should  perish,  and 
<iesirous  that  all  should  come  lo  repentance.  He  delights  not  in 
the  ruin  of  sinful  jiersons  or  nations,  2.  What  enemies  sinners 
are  to  themselves,  and  what  an  aggravation  it  will  he  of  their 
misery,  that  they  might  have  been  happy  upon  such  easy  terms. 

Observe  here,  (l.)The  great  mercy  God  had  in  store  for  his 
peo])le,  and  which  he  would  have  wrought  for  them,  if  they  had 
been  obedient.  [l.]IIe  would  have  given  them  victory  over 
their  enemies,  and  would  soon  have  completed  the  reduction  of 
Ihem,  They  should  not  only  have  kept  their  ground,  but  have 
gained  their  point,  against  the  remaining  Canaanites,  and  their 
encroaching  vexatious  neighbours;  (c.  14.)  I  should  have  subdued 
their  enemies;  and  it  is  God  only  that  is  to  be  depeniled  on  for 
the  subduing  our  enemies.  Nor  would  he  have  put  them  to  the 
expense  and  fatigue  of  a  tedious  war,  he  would  soon  have  done 
it;  for  he  would  have  turned  his  hand  against  their  adversaries, 
and  then  they  had  not  been  able  to  stand  before  them.  It 
intimates  how  easily  he  would  have  done  it,  and  without  any 
difficulty;  with  the  turn  of  a  hand;  nay,  ivith  the  breath  of  his 
mouth  shall  he  slay  the  wicked,  Isa.  11.4.  If  he  but  turn  his 
hand,  the  katers  of  the  Lord  tcill  submit  themselves  to  him; 
(2'.  15.)  and  though  they  are  not  brought  to  love  him,  yet  they 
shall  he  made  to  fear  him,  and  to  confess  that  he  is  too  hard 
for  them,  and  that  it  is  in  vain  to  contend  with  him.  God  is 
honoured,  and  so  is  his  Israel,  by  the  submission  of  those  that 
have  been  in  rebellion  against  them,  though  it  be  but  a  forced 
and  feigned  submission.  [2.]  He  would  have  confirmed  and 
perpetuated  their  posterity,  and  established  it  upon  sure  and 
lasting  foundations.  In  despite  of  all  the  attempts  of  their 
enemies  against  them,  their  time  should  have  endured  for  ever, 
and  they  should  never  have  been  disturbed  in  the  possession  of 
the  good  land  God  had  given  them,  much  less  e\icted,  and 
turned  out  of  all  possession.  [3.]  He  would  have  given  them 
great  plenty  of  all  good  things;  (r.  IG.)  He  should  have  fed  them 
with  the  finest  of  the  wheat,  with  the  best  grain,  and  best  oi  the 
kind.  Wheat  was  the  staple-commodity  of  Canaan,  and  tl  ey 
exported  a  deal  of  it,  Ezek.27.17.  He  would  not  only  have  pro- 
vided for  them  the  best  sort  of  bread,  but  with  honey  ovt  of  the 
rock  would  he  have  satisfied  them.  Beside  the  precious  jirodiicls 
of  the  fruitful  soil,  that  there  might  not  be  a  barren  spot  in  all 
their  land,  even  the  clefts  of  the  rock  should  serve  for  bee- 
hives, and  in  them  they  should  find  honey  in  abundance.  See 
Deut.  32. 13, 14.  In  short,  God  designed  to  make  them  every 
way  easy  and  happy. 

(2.)  The  duty  Ciod  required  from  them  as  the  condition  of  all 
this  mercy.  He  expected  no  more  than  that  they  should  hearken 
to  him,  as  a  sclu  lar  to  his  teacher,  to  receive  his  instructions;  as 
a  servant  to  his  master,  to  receive  his  commands  ;  and  that  they 
should  walk  in  his  ways,  those  ways  of  the  Lord  which  are  right 
and  pleasant,  that  they  should  observe  the  institutions  of  his 
ordinances,  and  attend  the  intimations  of  his  providence;  there 
was  nothing  unreasonable  in  this. 

(  3.)  Observe  how  the  reason  ';i  the  withholding  of  the  mercy 
is  laid  in  their  neglect  of  the  diil%  ;  If  they  had  hearkened  to  me, 
I  would  soon  have  sttbdued  their  ene/nies.  Note,  National  sin 
and  disobedience  is  the  great  and  only  tiling  that  retards  and 
obftructs  national  salvation  and  deliverance.     U'/ien  /  would  kavt 


PSALMS,  LXXXI,  LXXXIl. 


The  Duly  of  Magistrates. 


healed  Israel,  and  set  every  thing  to  rights  among  them,  then  the 
iniquity  of  Ephraim  tias  discovered,  and  so  a  stop  was  iint  to  the 
ctiie  Hos.7. 1.  We  are  apt  to  say,  "If  such  a  method  had  been 
taken,  such  an  instrument  employed,  we  should  soon  have 
Riibdued  our  enemies;"  but  we  mistake ;  if  we  had  hearkened  to 
God,  and  kept  to  our  duly,  the  thing  had  been  done,  but  it  is  sin 
that  makes  our  troubles  long,  and  salvation  slow.  And  this  is 
that  which  God  himself  complains  of,  and  wishes  il  had  been 
ofher^vise.  Note,  Therefore  God  would  have  us  do  our  duty  to 
him,  that  we  may  be  qualified  to  receive  favour  from  him.  He 
iherejore  delights  in  our  serving  him,  not  because  he  is  the  better 
for  it,  but  because  wc  shall  be. 

PSALM  LXXXIL 

Thiifialm  h  calmlatedfor  the  meridian  of  princes'  courts,  imd  courts  ofjiistlee, 
not  in  Israel  only,  but  in  other  nnlions;  yet  it  u-as  probablij  penned  primarily 
far  the  use  of  the  magistrates  of  Israel,  the  great  Sanhedrim,  and  their  othtr 
elders,  who  icere  in  places  of  power,  and  perhaps  by  David's  diredion.  This 
psalm  is  designed  to  make  kings  jcise,  and  to  instruct  Jlic  iiulf;vs  of  tiieeuitli, 
as  2. 10.  to  tell  them  their  duty,  as  2  Sam.  23. 3.  and  to  tell  thtm  of  their  faults, 
(O  58. 1.  We  hare  here,  I.  The  dignity  of  magistracy, audits  dependence  upon 
God,  V.  1.  II.  The  duly  of  magistrates,  r.  3, 4.  ///.  The  degeneracy  if  bad 
magistrates,  and  the  mischief  they  do,  v.  2,  5.  IV.  Their  doom  read,  r.  0,7. 
V.  The  desire  and  prayer  of  all  good  people,  that  the  kingdom  of  God  may  be  set 
tip  more  and  more,  v.  8.  Though  magistrates  may  most  closely  apply  this  psalm 
io  themselres,  yet  tre  7nay  any  of  us  sing  it  with  understanding,  when  we  give 
glory  to  God  in  singing  it,  as  presiding  in  all  public  affairs,  providingfor  the 
protection  of  irijured  innocency,  and  ready  to  punish  the  most  pou-erful  in 
justice,  and  when  ire  comfort  ourselres  uilh  tlie  belief  of  his  present  gneirn- 
ment,  and  with  the  hopes  of  liis  future  judgment. 


A  psalm  of  Asaph. 


of   Ih 


l./~^OD  standeth  in  the  congfegation  ol  liie 
VJT  mighty;  he  jndgeth  among  the  gods. 
2.  How  long  will  ye  judge  unjustly,  and  accept 
the  persons  of  the  wicked?  Selah.  3.  Defend 
the  poor  and  fatherless :  do  justice  to  the  afflicted 
and  needy.  4.  Deliver  the  poor  and  needy:  rid 
them  out  of  the  hand  of  the  wicked.  5.  They 
know  not,  neither  will  they  understand;  they 
walk  on  in  darkness:  all  the  foundations  of  the 
earth  are  out  of  course. 

We  have  here, 

I.God's  supreme  presidency  and  power  in  all  councils  and 
courts,  asserted  and  laid  down,  as  a  great  truth  necessary  to  be 
believed  both  by  princes  and  subjects;  (v.l.)  God  stands,  as 
chief  Director,  in  the  contiregatioH  of  the  mighty,  the  mighty  One, 
in  ccftu  fnrtis — in  the  councils  of  the  prince,  the  supreme  Magis- 
trate, and  he  judges  among  the  gods,  the  inferior  magistrates; 
both  the  legislative  and  the  executive  power  of  jirinces  is  under 
his  eye  and  his  hand.  Observe  here,  l.The  ))ower  and  honour 
of  magistrates,  they  arc  the  mighty;  they  are  so  in  authority,  for 
the  public  good  ;  it  is  a  great  power  that  they  are  intrusted  with, 
and  they  ought  to  be  mighty  in  wisdom  and  courage.  They  are, 
in  the  Hebrew  dialect,  called  gods;  the  same  word  is  used  for 
these  sulwirdinafe  governors,  that  is  used  for  the  sovereign 
Ruler  of  the  world.  They  are  Elohim;  angels  are  so  called, 
both  because  tliey  are  great  in  power  and  might,  and  because  God 
is  pleased  to  make  use  of  their  service  in  the  government  of  this 
lower  world  ;  and  magistrates,  in  an  inferior  capacity,  are  likewise 
the  ministers  of  his  )irovidence  m  general,  for  the  keeping  up  of 
order  and  peace  in  human  societies,  and  particularly  of  his  justice 
and  goodness  in  punishing  evil  doers,  and  protecting  them  that  do 
well.  Good  magistrates,  who  answer  the  ends  of  magistracy,  are 
as  God;  sume  of  his  honour  is  [lut  ujion  them,  they  are  his 
vicegerents,  and  great  blessings  to  any  ])eople.  A  diviiie  sentence 
i»  in  the  lips  of  the  king,  Prov.  16. 10.  But  as  roorinr/  lions,  and 
ranging  bears,  so  are  tcicked  rulers  over  the  poor  pcoplK,VTov.  26.15. 
2.  A  good  form  and  constitution  of  government  intimated,   and 


that  is  a  mixed  monarchy  like  onr's;  here  is  the  mighty  One,  the 
Sovereign,  and  here  is  his  congrcE;;ition,  his  privy  council,  his 
parliament,  his  bench  of  judges,  who  arc  called  the  gods.  3.  God  s 
incontestable  sovereignty  maintained  in  and  over  all  the  congrega- 
tions of  the  mighty.  God  stands,  he  judges  among  them ;  they 
have  their  power  from  him,  and  aie  accountable  to  him;  by  him 
kings  reign.  He  is  present  at  all  their  debates,  and  inspects  all 
they  say  and  do,  and  what  is  said  and  done  amiss  will  be  callef 
over  again,  and  they  reckoned  with  for  their  nial-administrations. 
God  has  their  hearts  in  his  hands,  and  their  tongues  too,  and  he 
directs  them  which  way  soever  he  wilt,  Prov.  21.1.  So  that  he 
has  a  negative  voice  in  all  their  resolves,  and  his  counsels  shall 
stand,  whatever  devices  are  in  men's  hearts;  he  makes  what  use 
he  pleases  of  them,  and  serves  his  o«n  purposes  and  designs 
by  them,  though  their  hearts  little  think  so,  Isa.  10.  7.  Let 
magistrates  consider  this,  and  be  awed  by  it;  God  is  with  them 
in  the  judgment,  2  Chron.  19.  6.  Deut.  1.  17.  Let  subjects 
consider  this,  and  be  comforted  with  it;  for  good  princes  and 
good  judges,  who  mean  well,  are  under  a  divine  direction,  and 
bad  ones,  who  mean  ever  so  ill,  are  under  a  divine  restraint. 

II.  A  charge  given  to  all  magistrates  to  do  good  with  their 
power,  as  they  will  answer  it  to  him  by  whom  tliey  arc  intrusted 
with  it,  f.  3,  4.  1.  They  are  to  be  the  protectors  of  those  who 
lie  exposed  to  injury,  and  tl;e  patrons  of  those  who  want  ad\ice 
and  assistance.  Defend  the  poor,  who  have  no  money  wlierc«ith 
to  make  friends  or  fee  counsel,  and  the  fatherless,  who,  while  they 
are  young  and  unable  to  help  themselves,  have  lost  all  those  who 
would  have  been  guides  of  their  youth.  Magistrates,  as  they 
must  be  fathers  to  their  country  in  general,  so  particularly  to  those 
in  it  who  are  fatherless;  they  arc  called  the  gods.  Iherein  they 
must  be  followers  of  him,  they  must  he  fathers  of  the  fatherless. 
Job  was  so.  Job,  2».  12.  2.  They  are  to  administer  justice 
impartially,  and  do  light  to  the  afflicted  and  needy.  wl>o,  being 
weak  and  helpless,  ha\e  often  wrongs  done  them:  and  Wil  be  in 
danger  of  losing  all,  if  magistrates  do  not,  ex  officio— officially, 
interpose  for  their  relief.  If  a  poor  man  has  an  honest  cause,  his 
poverty  must  be  no  prejudice  to  his  cause,  how  great  and  powerful 
soever  those  are  that  contend  with  him.  3.  They  are  to  rescue 
those  who  are  already  fallen  into  the  hands  of  oppressors,  and 
deliver  them ;  (v.  4.)  Rid  them  out  of  the  hand  of  the  wicked, 
avenge  them  of  their  adversary,  Luke,  18.  3.  These  are  clients 
whom  there  is  nothing  to  be  got  by,  no  pay  for  serving  them, 
no  interest  by  obliging  them ;  yet  these  are  they  whom  judges  and 
magistrates  must  concern  themselves  for,  whose  comfort  they  must 
consult,  and  whose  cause  they  must  espouse. 

III.  A  charge  drawn  up  against  bad  magistrates,  who  neglect 
their  duty,  and  abuse  their  power,  forgetting  that  God  standeth 
among  them,  v.  2,  5.     Observe, 

l.What  the  sin  is  they  are  here  charged  with;  they  judge 
unjustly,  contrary  to  the  rules  of  equity  and  the  dictates  of  their 
consciences;  giving  judgment  against  those  who  liave  right  on 
their  side,  out  of  malice  and  ill-will ;  or  for  those  who  have  an 
unrighteous  cause,  out  of  favour  and  partial  affection.  To  do 
unjustly  is  bad,  but  to  judge  unjustly  is  much  worse,  because  it  is 
doing  wrong  under  colour  of  right;  against  such  acts  of  injustice 
there  is  least  fence  for  the  injured,  and  by  them  encouragement 
is  given  to  the  injurious.  It  was  as  great  an  evil  as  any  .Solomon 
saw  under  the  sun,  when  he  observed  the  place  of  judgment,  that 
iniquity  was  there,  Eccl.  3.16.  Isa.  5. 7.  They  not  only  accepted 
the  persons  of  the  rich,  because  they  were  rich,  though  that  is  bad 
enough,  but  (which  is  much  worse)  ihey  accepted  the  persons  of  th\ 
wicked,  because  they  were  wicked  ;  they  not  only  countenanced 
them  in  their  wickedness,  but  loved  them  the  better  for  it,  and 
fell  in  with  their  interests.  Woe  unto  thee,  O  land,  when  thy 
judges  are  such  as  these! 

2.  What  was  the  cause  of  this  sin.  They  were  told  plainly 
enough  that  it  was  their  office  and  duty  to  protect  and  deliver  the 
poor,  it  was  many  a  time  given  them  in  charge,  yet  they  judge 
unjustly,  for  they  know  not,  neither  will  they  understand.  They  do 
not  care  to  hear  their  duty,  they  will  not  take  pains  to  study  it, 
they  have  no  desire  to  take  things  right,  but  are  governed  by  in- 


PSALMS,  LXXXIl,  LXXXIII.       Tlie  Mortality  of  Ma-iistrates, 


tprt'st.tuit  1)\  n-ason  or  jiislirc;  •«  (lift  in  srcn-t  blinds  their  eyes. 
Tlicy -kiKiw  not,  liecaiise  tlicv  will  not  uiuicrslaiul;  none  so  iJind 
as  lliosc  timl  will  not  sec.  Tlu'v  lia\e  iiiifflcd  thoir  own  consciences, 
mill  so  tlicy  wulk  on  in  darkness,  not  knowinfj  or  carin<;  wliat  tlicv 
rio  or  whither  they  Ro.  Tiiey  that  walk  on  in  darkness  arc 
walking'  on  to  everlasting  darkness. 

3.  Wliatwere  the  consequences  of  tills  sin;  Alt  tliF. foundations 
of  (he  earth,  or  of  the  land,  are  out  of  course;  when  justice  is 
perverted,  what  good  can  be  expected?  The  earth  and  all  the 
inhabitants  thereof  arc  dissolved,  as  the  psalmist  speaks  in  a  like 
case,  75.  3.    The  miscarriages  of  public  persons  are  public  mischiefs. 

6. 1  have  said,  Ye  are  gods;  and  all  of  j'oii  are 
children  of  the  most  Hisih.  7.  But  he  shall  die 
like  men,  and  fall  like  one  of  the  princes.  8.  Arise, 
O  God,  judge  the  earth:  for  thou  shaft  inherit  all 
nations. 

We  have  here, 

1 .  Earthly  gods  abased  and  brought  down,  v.  0,  7.  The  dignity 
of  their  character  is  acknowledged;  (r.  6.)  I  hare  said,  ye  are 
pods.  They  have  been  honoured  with  the  name  and  title  of  gods; 
God  himself  called  them  so  in  tlie  statute  against  treasonable 
words;  (Exod.  22.  28.)  Thnu  shall  not  revile  the  f/ods.  And  if 
th';v  have  this  style  from  the  Fountain  of  honour,  who  can  dispute 
if?  But  what  is  man,  that  he  should  be  thus  magnified?  He 
called  them  gods,  because  Jinto  them  the  word  of  God  came,  so  our 
Saviour  expounds  it;  (John,  10.35.)  they  had  a  commission  fnmi 
God,  and  were  delegated  and  appointed  by  him  to  be  the  shields 
of  the  earth,  the  conservators  of  the  public  peace,  and  revengers  to 
execute  wrath  upon  those  that  disturb  it,  Rom.  13. 4.  All  of 
them  are  in  this  sense  children  of  the  most  High.  God  has  put 
some  of  his  honour  upon  theni,  and  employs  them  in  his  provi- 
dential government  of  the  world,  as  David  made  his  sons  chief 
rulers.  Or  "  Because  /  said.  Ye  are  gods,  ye  have  carried  the 
honour  further  than  was  intended,  and  have  imagined  yourselves 
to  be  the  children  of  the  most  High,"  as  the  king  of  Babylon, 
(Isa.  14.14.)  /  %vill  he  like  the  piost  High,  and  the  king  of 
Tyre,  (Ezek.28.2.)  Than  hast  set  thy  heart  as  the  heart  of  God. 
It  is  a  hard  thing  for  men  to  have  so  much  honour  put  upon  them 
by  the  hand  of  God,  and  so  much  honour  paid  them,  as  ought 
to  be  by  the  children  of  men,  and  not  to  be  proud  of  it  and  puffed 
up  with  it,  and  so  to  think  of  themselves  above  what  is  meet.  But 
here  follows  a  mortifying  consideration  ;  Ye  shall  die  like  men. 
This  may  he  taken,  either,  (1.)  As  the  punishment  of  bad  magis- 
trates, such  as  judged  unjustly,  and  by  their  misrule  put  the 
fonndations  of  the  earth  out  of  course;  God  will  reckon  with  them, 
and  will  cut  them  off  in  the  midst  of  their  pomp  and  prosperity ; 
thev  shall  die  like  other  wicked  men,  and  fall  like  one  of  the 
healben  princes,  and  their  being  Israelites  shall  not  secure  them, 
any  more  than  their  being  Judges;  or  like  one  of  the  angels  that 
Binned  ;  or  like  one  of  the  giants  of  the  old  world.  Compare  this 
wilh  that  which  Elihu  observed  concerning  the  mighty  oppressors 
in  his  time ;  (Job,  34.  26.)  He  strikcth  them  as  wicked  men  in  the 
open  sight  of  others.  Let  those  that  abuse  their  power,  know  thai 
God  will  take  both  it  and  their  lives  from  them;  for  wherein  they 
deal  proudly,  he  will  shexv  himself  above  them.  Or,  (2.)  As  the 
period  of  the  glorv  of  all  magistrates  in  this  world;  let  them  not 
be  puffed  up  with  their  honour,  or  neglect  their  work,  but  let  the 
consideration  of  their  mortalitv,  be  both  mortifying  to  their  pi'ide, 
and  quickening  to  their  duly.  Ye  are  called  gods,  but  ye  have  no 
patent  for  immortality,  ye  shall  die  like  men,  like  common  men, 
and,  like  one  of  them,  ye,  O  princes,  shall  fall.  Note,  Kings  and 
princes,  all  the  judges  of  the  earth,  though  they  are  gods  to  us,  are 
men  to  God,  and  shall  die  like  men,  and  all  their  honour  shall  be 
laid  in  the  dust.  Mors  sceptra  ligonibus  ceqttat — Death  mingles 
Keptres  with  spades. 

2.  The  God  of  heaven  exalted  and  raised  high,  r.  8.  The 
psalmist  fuids  it  to  little  purpose  to  reason  with  these  proud 
oppressors,  they  turned  a  deaf  ear  to  all  he  said,  and  walked  on 


jindarknvss;  and  therefore  be  looks  up  to  (iod,  appeals  to  him, 
and  begs  of  him  to  taU  nnio  himself  his  great  potter;  Arise,  O 
I  God,  judge  the  earth;  au<l,  when  he  prays  that  he  would  do  it,  he 
'  believes  that  ho  will  do  it;  Thou  shall  inherit  all  nations.  This 
has  respect,  (].)To  the  kingdom  of  providence;  God  governs 
the  world,  sets  up  and  jiuls  down  whom  he  pleases,  he  inherits  all 
nations,  has  an  absolute  dominion  over  them,  to  dispose  of  them 
as  a  man  does  of  his  inheritance;  this  we  are  to  l)ciieve,  and  to 
comfort  ourselves  wilh,  that  the  earth  is  not  given  so  much  into 
the  hands  of  the  wicked,  the  wicked  rulers,  as  we  arc  tempted  to 
think  it  is,  Job,  9.24.  But  God  has  reserved  the  power  to  himself, 
and  overrules  them.  In  this  faith  we  must  pray,  "Arise,  O  God, 
jndge  the  earth,  appear  against  those  that  judge  unjustly,  and  set 
shepherds  over  Ihy  people  after  thine  own  heart."  There  is  a 
righteous  God  to  whom  we  may  have  recourse,  and  on  whom  we 
may  depend,  for  the  effectual  relief  of  all  that  find  themselves 
aggrieved  by  unjust  judges.  (2.)  It  has  respect  to  the  kingdom 
of  the  Messiah.  It  is  a  prayer  for  the  hastening  of  that,  that 
Christ  would  come,  who  is  to  judge  the  earth;  and  that  promise  is 
pleaded,  that  God  shall  give  him  the  heathenfor  his  inheritance. 
Thou,  O  Christ,  shalt  inherit  all  nations,  and  be  the  Governor 
over  them,  2.  8. — 22.28.  Let  the  second  coming  of  Christ  set 
to-righfs  all  these  disorders.  There  are  two  words  w ilh  which  we 
may  comfort  ourselves  and  one  another,  in  reference  to  the 
mismanagements  of  power  among  men;  one  is,  (Rev.  19.6.) 
Hallelujah,  the  Lord  God  omnipotent  reigneth;  the  other  is, 
(Rev.  22.  20.)  Snrely,  I  come  quickly. 


PSALM  LXXXIII. 

This  psalm  is  the  last  of  those  that  go  under  the  name  ofAtaph,  It  is  penned,  (U 
most  of  those,  upon  a  public  account,  with  reference  to  the  insults  aftlie  church's 
etiemics,  who  sought  its  ruin.  Some  think  it  tras  penned  upon  Kcation  of  the 
threatening  descent  u-hich  was  viade  upon  the  land  of  Judali,  in  Jehoshajthat's 
time,  by  the  Moabites  and  Ammonites,  those  children  of  Let  herespoktnof, 
(f.8.)  m7io  were  at  the  head  of  the  alliance,  and  to  whom  all  the  other  statea 
here  mentioned  were  auxiliaries.  We  hare  the  story,  2  Chron.  iiO.  I.  where  it 
is  said.  The  children  ofMonb  and  Amman,  and  others  besides  them,  invaded  the 
land.  Others  think  it  was  penned  with  reference  to  all  the  confederacies  uf  the 
neighbouring  nations  against  Israel.,  from  first  to  last.  The  psalmist  here  makes 
an  appeal  and  application,  I.  To  God's  knowledge,  by  a  presentation  of  their 
designs  and  endeavours  to  destroy  Israel,  v.  1 .  .8.  //.  To  God's  justice  and 
jealousy,  both  for  his  chuixh  and  for  his  oirn  honour,  by  an  earntA't  ptrayir  for 
the  defeat  of  their  attempt,  that  the  church  might  be  preserved,  the  enemies 
humbled,  and  GoU  glorified,  v.O.  .18.  This,  in  the  singing  of  it,  we  may  apply 
to  the  enemies  of  the  gospel-church,  all  antichristian  poivers  and  factions, 
representing  to  God  their  confederacies  against  Christ  and  his  kingdom,  and 
rejoicing  in  the  hope  that  all  their  projects  will  be  baffled,  and  tlie  gates  of  hvU 
shall  not  prevail  against  the  church. 

A  song  or  psalm  of  Asaph. 

1.  Ty^EEP  not  thou  silence,  O  God:  hold   not 
M\^    thy    peace,   and    be    not   still,    O  God. 

2.  For,  lo,  thine  enemies  make  a  tumult:  and  they 
that  hate  thee  have  lifted  up  the  head.  3.  They 
have  taken  crafty  counsel  against  thy  people,  and 
consulted  against  thy  hidden  ones.  4.  They  have 
said,  Come,  and  let  us  cut  them  off  from  beiitg-  a 
nation ;  that  the  name  of  Israel  may  be  no  more 
in  remembrance.  5.  For  they  have  consulted 
together  with  one  consent:  they  are  confederate 
against  thee:  6.  The  tabernacles  of  Edom,  and 
tiie  Ishmaelites;  of  Moab,  and  the  Hagarenes; 
7.  Gebal,  and  Amnion,  and  Amalek;  the  Philis- 
tines with  the  inhabitants  of  Tyre ;  8.  Assur  also 
is  joined  with  them ;  they  have  holpen  the  children 
of  Lot.  Selah. 

The   Israel  of  God  were  now  in  danger  and  fear,  and  great 
distress;    and  yet  their  prayer  is  called,  A  tong  or  pialm,  fo 


PSALMS,  LAXXIir. 


Complaints  against  Eneiuii';'. 


•ing-iiiff  psaiiiis  is  not  unseasonable,  no,  not  when  the  harps  are 

liuiig  upon  Ihe  willow-trees. 

I.  The  psalriiist  here  begs  of  God  to  appear  on  the  behalf  of  his 

injiired  threatened  people;  (u.  1.)  "Keep  not  thou  tilence,  O 
God,  but  give  judgment  for  us  against  those  that  do  us  an  appa- 
rent wrong."  Thus  Jehoshaphat  pra>e(l  u|)on  occasion  of  that 
invasion;  (2  Chron.20.11 .)  Behold,  how  they  reward  us,  to  come 
to  cast  Jis  out  of  thy  possessimi.  Sometimes  (_iod  seems  to  connive 
at  Ihe  unjust  treatment  which  is  given  to  his  people;  he  keeps 
siieuce,  as  one  that  either  did  not  observe  it,  or  did  not  concern 
liimself  in  it;  he  holds  his  peace,  as  if  he  vvoidd  observe  an  exact 
neutralilv,  and  let  them  figiit  it  out  ;  he  is  slill,  and  gives  not  the 
enemies  of  his  people  any  disturbance  or  opposition,  but  seems  to 
sit  by  as  a  man  astonished,  or  as  a  miyhty  man  that  cannot  save. 
Then  he  gives  us  leave  to  call  upon  hiui,  as  here,  "  Keep  not  thou 
iile^ce,  0  God.  Lord,  speak  to  us  by  thy  prophets,  for  our 
encouragement  against  our  fears  ;"  (as  he  did  in  reference  to  that 
invasion,  2  Chron.  20. 14,  &c.)  "  Lord,  speak  for  us  by  thy  j)ro- 
vidence,  and  speak  against  our  enemies ;  speak  deliverance  to  us, 
and  disappointment  to  them."  God's  speaking  is  his  acting ;  for 
with  him  saying  and  doing  aie  the  same  thing. 

n.  He  here  gives  an  account  of  the  grand  alliance  of  llie 
feighbonring  nations  against  Israel,  which  he  begs  of  God  to 
tireak,  and  blast  the  projects  of. 

Now  observe  here, 

1.  Against  whom  this  confederacy  is  formed;  it  is  against  the 
Israel  of  God,  and  so,  in  effect,  against  the  God  of  Israel.  Thus 
the  psalmist  takes  care  to  interest  God  in  their  cause,  not  doubling 
but  that,  if  it  appeared  that  they  were  for  God,  God  would  make  it 
to  appear  that  he  was  for  them,  and  then  they  might  set  all  their 
enemies  at  defiance ;  for  who  then  could  be  against  them  I 
"Lord,"  says  he,  "they  are  thine  enemies,  and  they  hate  thee." 
All  wicked  people  are  God's  enemies,  (the  carnal  mind  is  enmity 
against  God,)  but  especially  wicked  persecutors ;  they  hated  the 
religious  worshippers  of  God,  because  they  haled  God's  holy 
religion,  and  the  worship  of  him.  This  was  that  which  made 
God's  people  so  zealons  against  them — that  they  fought  against 
God ;  They  are  confederate  against  thee,  v.  6.  Were  our  interest 
only  concerned,  we  could  the  better  bear  it,  but  when  God  himself 
is  struck  at,  it  is  time  to  cry.  Help,  Lord !  Keep  not  thou  silence, 
O  God.  He  proves  that  they  are  confederate  against  God,  for 
lliey  are  so  against  the  people  of  God,  who  are  near  and  dear  to 
him,  his  son,  his  first-born,  his  ])ortion,  and  the  lot  of  his  inheri- 
tance; he  may  truly  be  said  to  fight  against  me,  that  endeavours 
(o  destroy  my  children,  to  root  out  my  family,  and  ruin  my  estate. 
"  Lord,"  says  the  psalmist,  "  they  are  thy  enemies,  for  they  consult 
aaninst  thy  hidden  ones."  Note,  God's  peojile  arc  his  hidden 
ones;  hidden,  (l.)In  respect  of  secrecy;  their  life  is  hid  with 
Christ  in  God;  ihc  iiorld  hnoics  them  not;  if  they  knew  them, 
they  would  not  hate  them  as  thev  do.  (2.)  In  respect  of  safety; 
Ciod  fnl'.os  llieni  under  his  special  protection,  hides  them  in  the 
hollow  of  his  hand;  and  yet,  in  defiance  of  God  and  his  power, 
nnd  promise  to  secure  his  people,  they  will  consult,  and  ruin  them, 
tind  cast  them  down  from  their  excellency,  (62.4.)  and  so  make 
a  prey  of  liiosc  whom  the  Lord  has  set  apart  for  himself,  4.3. 
riiey  resolve  to  destroy  ihosc  whom  God  resolves  to  preserve. 

2.  How  this  confedcracv  is  managed;  the  Devil  is  at  the 
bottom  of  it,  and  therefore  it  is  carried  on,  (l.)\Vith  a  great  deal 
of  heat  and  violence;  Thine  enemies  mahe  a  tumult,  v.  2.  The 
heathen  rage,  2.  \.  The  nations  are  owf/zi/.  Rev.  11.  18.  They 
are  noisy  in  their  chunours  against  the  people,  whom  they  hope  to 
run  down  with  their  loud  calumnies ;  this  conies  in  as  a  reason 
why  God  should  not  keep  silence:  "The  enemies  talk  big,  and 
talk  much  ;  Lord,  let  them  net  talk  all,  hut  do  thou  speak  to  them 
in  thy  terath,"  2.  o.  (2.)  WiMi  a  great  deal  of  pride  and  insolence  ; 
They  have  lifted  up  the  head  ;  in  confidence  of  their  success,  they 
are  so  elevated,  as  if  Ihey  could  overtop  the  Most  High,  and  over- 
power the  Almighty.  (3.)  With  a  great  deal  of  art"  and  policy; 
They  have  taken  crafty  counsel,  v.  3.  The  subtlety  of  Ihe  old 
serpent  ap))ears  in  Iheir  management,  and  they  contrive,  by  all 
possible   means,  llunigh  ever  so  base,  ever  so  bad,  to  gain  iheir 


point.  They  are  profound  to  mahe  slaughter,  (Hos.  5.  2.)  as  \S 
they  could  outwit  Infinite  Wisdom.  (4.)  With  a  great  deal  o( 
unanimity ;  whatever  separate  clashing  interest  Ihey  have  amorg 
themselves,  against  the  people  of  God  thev  consult  with  one  con- 
sent,  (v.  5.)  nor  is  Sata7is  kingdom  divided  against  itself.  Tii 
push  on  this  unholy  war,  they  lay  their  heads  together,  and  thcil 
horns,  and  their  hearts  too.  Fas  est  et  ab  liosle  doceri — Eren  a\ 
enemy  may  instrtict.  Do  the  enemies  of  the  church  act  with  one 
consent  to  destroy  it?  Are  the  kings  of  llie  earth  ol  one  mind  to 
give  their  power  and  honour  to  the  beast?  And  shall  niit  the 
church's  friends  be  unanimous  in  servhig  her  interests?  Jf  Herod 
and  Pilate  are  made  friends,  that  they  may  join  in  crucifying 
Christ,  suitW  Paul  and  Barnabas,  Paul  and  Peter,  will  soon  be 
made  friends,  ihat  they  may  join  in  preaching  Christ. 

3.  What  it  is  that  is  aimed  at  in  this  confederacy  ;  they  consult 
not  like  the  Gibeonites  to  make  a  league  with  Israel,  that  they 
migh-t  strengthen  themselves  by  such  a  desirable  alliance,  which 
had  been  their  wisd<mi :  they  consult,  not  only  to  cli))  the  wings 
of  Israel,  to  recover  their  new  conquests,  and  check  the  progress 
of  their  victorious  arms;  not  only  to  keep  the  balance  even 
between  them  and  Israel,  and  to  prevent  their  power  from  growing 
exorbitant;  this  will  not  serve:  it  is  no  less  than  the  utter  ruin 
and  extirpation  of  Israel  that  they  design;  {v.  4.)  "Come,  let  u$ 
cut  them  off  from  being  a  nation,  as  they  cut  off  the  seven  nations 
of  Canaan ;  let  us  leave  them  neither  root  nor  branch,  but  lay 
Iheir  country  so  perfectly  waste,  that  the  name  of  Israel  may  be  no 
more  in  remembrance,  no  not  in  history;"  for  with  them  they 
w  ould  destroy  their  Bibles,  and  bum  all  their  records.  Such  is 
the  enmity  of  llie  serpent's  seed  against  the  seed  of  the  woman. 
It  is  the  secret  wish  of  wicked  men,  that  the  church  of  God  might 
not  have  a  being  in  the  world,  that  there  might  be  no  such  thing 
as  religion  among  mankind ;  having  banished  the  sense  of  it  out 
of  their  own  hearts,  they  would  gladly  see  the  whole  earth  as  well 
rid  of  it ;  all  its  laws  and  ordinances  abolished,  all  its  restraints 
and  obligations  shaken  off,  and  all  that  preach,  profess,  or 
practise  it,  cut  off;  this  they  would  bring  it  to,  if  it  were  in  their 
power;   but  he  that  sits  in  heaven  shall  laugh  at  them. 

4.  Who  they  are  that  are  drawn  into  this  confederacy;  the 
nations  that  entered  into  this  alliance  are  here  mentioned, 
(u.  6.  .8.)  the  Edomites  and  Ishmaelites,  both  descendants  from 
Abraham,  lead  the  van,  for  the  apostates  from  the  church  have 
been  its  most  bitter  and  spiteful  enemies,  witness  Julian.  These 
were  allied  to  Israel  in  blood,  and  yet  in  alliance  against  Israel. 
There  are  no  bonds  of  nature  so  strong,  but  the  spirit  of  persecution 
has  broken  through  them ;  JTie  brother  shall  betray  the  brother 
to  death.  Moab  and  Amnion  were  the  children  of  righteous  Lot; 
but  as  an  incestuous,  so  a  degenerate,  race.  The  Philistines  were 
long  a  thorn  in  Israel's  side,  and  very  vexatious;  how  the  inha- 
bitants of  Tyre,  who,  in  David's  time,  were  Israel's  firm  allies, 
come  in  among  their  enemies,  I  know  not,  but  that  Assur,  that  is, 
the  Assyrian,  also  is  joined  with  them,  is  not  strange,  or  that 
(as  the  word  is)  they  were  an  arm  to  the  children  of  Lot.  See  how 
numerous  the  enemies  of  God's  church  have  always  been ;  Lord, 
how  are  they  increased  that  trouble  it!  God's  heritage  was  a 
speckled  bird,  all  tha  birds  round  about  uerc  against  her 
(jer.  12.  9.)  which  highly  magnifies  the  power  of  God  in  preseru 
ing  to  himself  a  church  in  the  world,  in  despite  of  the  combine* 
force  of  earth  and  hell. 

9.  Do  unto  them  as  unto  the  Midianites;  v.i 
to  Sisera,  as  to  Jabiii,  at  the  brook  of  Kison 
10.  Which  perished  at  En-dor:  they  became  as, 
dtinp:  for  the  earth.  11.  Make  their  nobles  like 
Oreb,and  likeZeeb:  yea,  all  their  princes  as  Zebah, 
and  as  Zalmunna:  12. Who  said,  Let  ns  take  to 
ourselves  the  houses  of  God  in  possession.  13.  O 
my  God,  make  them  like  a  AAlieel:  as  the  stubble 
before  the  wind.  IJ.  As  tlie  fire  burneth  the  wood, 
and   as  the  flame  tu-tttlli  the  mountains  on  fire; 


PSALMS.  LXXXlll. 


15.  So  persecute  ibem  witli  tliy  tempest,  and 
make  them  afraid  with  thy  storm.  10.  Fill  their 
faces  with  shame;  that  they  may  seek  thy  name, 
O  Lord.  17.  Let  them  be  confounded  and 
troubled  for  ever;  yea,  let  them  be  put  to  shame, 
and  perish:  18.  Tliat  men  may  know  that  thou, 
■whose  name  alone  is  JEHOVAH,  art  the  most 
High  over  all  the  earth. 

The  psalmist  here,  in  llie  name  of  llie  c'mirch,  jjrays  for  the 
destniction  of  those  confederate  forces,  and,  in  God's  name, 
foi-etells  it;  for,  this  prayer,  that  it  might  be  so,  amounts  to  a 
prophecy  that  it  shall  be  so;  and  this  prophecy  reaches  to  all  the 
enemies  of  the  gospel-ch«rch ;  whoever  they  be  that  oppose  the 
kingdom  of  Christ,  here  they  may  road  their  doom. 

The  |irayer  is,  in  short,  that  these  enemies,  who  were  confe- 
derate against  Israel,  might  be  defeated  in  all  their  attempts,  and 
that  they  might  prove  their  own  ruin,  and  so  God's  Israel  might 
be  preserved  and  perpetuated.     Now  this  is  here  illustrated, 

I.  By  some  precedents;  let  that  be  their  |)unishment  winch  has 
been  the  fate  of  others  who  have  formerly  set  themselves  against 
God's  Israel.  The  defeat  and  discomfiture  of  former  combina- 
tions may  be  pleaded  in  prayer  to  God,  and  improved  for  the 
encouragement  of  our  own  faith  and  hope;  because  God  is  the 
same  still  that  ever  he  was,  ihe  same  to  his  people,  and  the  same 
egainst  his  and  their  enemies;  with  him  is  no  variableness. 

1.  He  prays  that  their  armies  might  be  destroyed  as  the  armies 
of  former  enemies  had  been  ;  {v.  9, 10.)  Do  to  them  as  to  the 
Midianiles;  let  them  be  routed  bv  their  own  fears;  for  ,so  the 
Midianites  were,  more  than  by  Gideon's  300  men.  Do  to  them 
as  to  the  amiy  under  the  command  of  Sisera,  who  was  general 
under  Jabin  king  of  Canaan,  which  God  discomfited  ( Judg.  4. 13.) 
at  the  brook  Kishon,  near  to  which  was  Endor;  they  became 
as  dung  on  the  earth,  their  dead  bodies  were  thrown  like  dung, 
laid  in  heaps,  or  spread,  to  fatten  the  ground;  they  were  trodden 
to  dirt  by  Barak's  small,  but  victorious,  army;  and  this  was  filly 
made  a  precedent  here,  because  Deborah  made  it  so  to  after- 
times  when  it  was  fresh;  (Judg.  5.  31.)  So  let  all  thine  enemies 
perish,  O  Lord,  that  is.  So  they  shall  perish. 

2.  He  prays  that  their  leaders  might  be  destroyed  as  they  had 
been  formerly  ;  the  common  people  would  not  have  been  so  mis- 
chievous, if  their  princes  had  not  set  them  on,  and  therefore  they 
are  particularly  prayed  against,  i'.ll,12.  Observe,  (l.)Wiat 
their  malice  was  against  the  Israel  of  Ciod;  they  said.  Let  iis  take 
ioourselves  the  houses  nf  God  in  possessioti,  {v.  12.)  the  pleasant 
places  of  God,  so  the  word  is,  by  which  we  may  understand  the 
land  of  Canaan,  which  was  a  pleasant  land,  and  was  Immanuel's 
land;  or,  the  temple,  which  was  indeed  God's  pleasant  place; 
(Isa.  64. 11.)  or,  (as  Dr.  Hammond  suggests,)  the  pleasant 
pastures,  which  these  Arabians,  who  traded  in  cattle,  did,  in  a 
particular  manner,  seek  after.  The  princes  and  nobles  aimed  to 
enrich  themselves  by  this  war;  and  their  armies  must  be  made  as 
dung  for  the  earth,  to  serve  their  covetousness  and  their  ambition, 
(2.)  What  their  lot  should  be  ;  they  shall  be  made  like  Orel)  and 
Zeeb,  two  princes  of  the  Midianites,  who,  when  their  forces  were 
routed,  were  taken  in  their  flight  bv  the  Ephraimitcs,  and  slain; 
(Judg.  7. 2.5.)  and,  like  Zeba  an<l  Zalmunnn,  whom  Gideon 
himself  slew,  Judg.  8.  21.  "  Let  these  enemies  of  our's  be  made 
as  easy  a  prey  to  us,  as  they  were  to  the  conquerors  then."  We 
may  not  prescribe  to  God,  but  we  may  pray  to  God  that  he  will 
deal  with  the  enemies  of  his  church  in  our  dajs,  as  he  did  wilh 
those  in  the  days  of  our  fathers. 

II.  He  illustrates  it  by  some  similitudes,  and  prays, 
1.  That  God  would  make  lliem  like  a  wheel,  (v.  13.)  that  they 
might  be  in  continual  molirn,  unquiet,  unsettled,  and  giddy,  in 
•11  their  counsels  and  resolves;  that  they  might  roll  down  easily 
and  speedily  to  their  own  ruin.  Or,  as  some  think,  that  they 
might  be  broken  by  thejudgnients  of  God,  as  the  corn  is  broken, 
or  beaten   out,  by  tlic  wheel  which  was  then  used  in  threshing. 


Imprecations. 


Thus,  when  a  wise  kiny  svallcrelh  the  wicked,  he  is  said  to  briny  Ihe 
wheel orer  tkeni,  Prov.  20.  20.  They  that  trust  in  God  ha\e  their 
hearts  fixed  ;   they  that  figlit  against  liim  are  unfixed,  like  awheel, 

2.  That  they  might  be  chased  as  stnbble,  or  chaff,  before  the 
fierce  wind.  The  wheel,  though  it  continually  turn  round,  is 
fixed  on  its  own  axis;  but  let  them  have  no  more  fixation  than 
the  light  stubble  has,  which  the  wind  hurries  away,  and  nobody 
desires  to  save  it,  but  is  willing  it  shoukl  go,  Ps.  1.4.  Thus 
shall  the  niekvd  be  drir^-n  away  in  his  wickedness,  and  chased 
out  of  the  world. 

3.  That  they  might  be  consumed,  as  wood  by  the  fire,  or  as 
briers  and  thorns,  as  fern  or  furze,  upon  the  mountains,  by  the 
flames,  v.  14.  When  the  stubble  is  driven  by  the  wind,  it  will 
rest,  at  last,  under  some  hedge,  in  some  ditcfi  or  other;  but  he 
prays  that  they  might  not  only  be  driven  away  as  stubble,  but 
bnrnt  as  stubble.  And  this  will  be  the  end  of  wicked  men, 
(Heb.G.  8.)  and  particutady  of  all  the  enemies  of  God's  churcA, 
The  reddition  of  these  comparisons  we  have;  (p.  15.)  So persevnK 
them  with  thy  tempest,  persecute  them  to  their  utter  ruin,  ano 
make  them  a/ixtid  with  thy  storm.  See  how  sinners  art  luade 
miserable ;  the  storm  of  God's  wrath  raises  terrors  in  thtir  own 
hearts,  and  so  they  are  made  completely  miserable,  •tiod  can 
deal  with  the  proudest  and  most  daring  sinner  liiat  has  bid 
defiance  to  his  justice,  and  can  make  him  afraid  as  a  t'Tashopper. 
It  is  the  torment  of  devils,  that  they  tremble. 

III.  He  illustrates  it  by  the  good  conseqnot'^fs  of  their 
confusion,  i>.  16..18.  He  prays  Jiere  that  God,  Having  filled 
their  hearts  with  terror,  would  thereby  fill  ttieir  faces  wilh 
shame,  that  they  might  be  ashamed  of  their  enmity  to  the 
people  of  God,  (Isa.  26. 11.)  ashamed  of  iVieir  folly  in  acting 
i)oth  against  Omnipotence  itself,  and  their  own  true  interest. 
They  did  what  they  could  to  put  God's  people  to  siiame,  but 
the  shame  will,  at  length,  return  upon  themselves. 

Now,  1.  The  beginning  of  this  shame  might  be  a  means  of 
their  conversion;  "Let  them  be  broken  and  baffled  in  their 
attempts,  that  they  may  seek  thy  name,  O  Lord.  Let  them  be  put 
to  a  stand,  that  tliey  may  have  both  leisure  and  reason  to  pause  a 
little,  and  consider  who  it  is  that  they  are  fighting  against,  and 
what  an  unequal  match  they  are  for  him,  and  may,  therefore, 
humble  and  submit  themselves,  and  desire  conditions  of  peace. 
Let  them  be  made  to /ear  thy  name,  and  perhaps  that  will  bring 
them  to  seek  thy  name."  Note,  That  which  we  should  earnestly 
desire  and  beg  of  God  for  our  enemies  and  persecutors,  is,  that 
God  would  bring  them  to  repentance,  and  we  should  desire  their 
abasement  in  order  to  this;  no  other  confusion  to  them,  than 
what  may  be  a  step  toward  their  conversion, 

2.  If  it  did  not  prove  a  means  of  their  conversion,  the  perfecting 
of  it  would  redound  greatly  to  the  honour  of  Ciod;  if  Ihey  will  not 
be  ashamed  and  repent,  let  them  be  put  to  shame  and  perish;  if 
they  will  not  be  troubled  and  turned,  which  would  soon  |)ut  an  end 
to  all  their  trouble,  a  happy  end,  let  them  be  troubled /or  erer,  and 
never  have  peace;  this  will  be  for  God's  glory;  (r.  10.)  that  other 
men  may  know  and  own,  if  they  themselves  will  not,  that  thov, 
whose  name  alone  is  JEHOVAH,  (that  incommunicable,  though 
not  ineffable,  name,)  art  the  Most  Hiyh  over  all  the  earth.  God's 
triumphs  over  his  and  his  church's  enemies,  will  be  incontestable 
proofs,  (1.)  That  he  is,  according  to  his  name  Jehovah,  a  self- 
existent,  self-sufficient,  Being,  that  nas  all  power  and  perfection 
in  himself.  (2.)  That  he  is  the  most  high  God,  sovereign  Lord 
of  all,  aboye  all  gods,  above  all  kincs,  above  all  that  exalt  them- 
selves, and  pretend  to  be  high.  (3.)  That  he  is  so,  not  only  over 
the  land  of  Israel,  but  over  all  the  earth,  even  Ihose  nations  of  the 
earth  that  do  not  know  him,  or  own  him,  for  his  kinadoni  rules 
over  all.  These  are  great  and  uu(|ueslionabie  truths,  but  men 
will  hardly  be  per.suaded  to  know  and  believe  them;  therefore 
the  psalmist  prays  that  the  destruction  of  some  might  be  the 
conviction  of  others.  The  final  ruin  of  all  God's  enemies,  in  the 
great  day,  will  be  the  effeclual  proof  of  Ibis,  before  angels  and 
men;  when  the  everlastins  shame  and  contenqit  to  which  smncf 
shall  rise,  (Dan.  12.2.)  shall  redound  to  Ihe  everlaslmg  honou 
and  praise  of  that  God  to  whom  vengeance  belongs. 


PSALM  LXXXIV. 

fhovgh  David's  name  be  not  in  the  title  of  this  psalm,  yet  ae  have  reason  to  think 
he  teas  the  penman  of  it,  because  it  breathes  so  tmich  of  his  excellent  spirit,  and 
is  so  like  to  the  G3d  psalm,  jrhich  teas  penned  by  him ;  it  is  supposed  that  David 
penned  this  psalm  u-hen  he  was  forced,  by  Absaloyn's  rebellion,  to  quit  his  city, 
tcliich  he  lamented  his  absence  from,  not  so  much  because  it  was  the  royal  city, 
as  because  it  was  f'.e  holy  cily,  trilness  this  psalm,  which  contains  the  pious 
breathings  of  a  gracious  soul  after  God,  and  communion  ivilh  him.  Though  it 
be  not  entitled,  yet  it  may  fitly  be  looked  upim  as,  a  psalm  or  song  for  the  sab- 
bath-day, the  day  of  our  solemn  assemblies.  The  psalmist  here  with  great 
devotion  expresses  his  affection,  I.  To  the  ordinances  of  God;  his  value  for 
them,  (v.\.)  his  desire  toward  them,  (t'.2,  3.)  his  conviction  of  the  happiness  of 
those  that  did  enjoy  them,  (r.  4.  .7.)  and  his  placing  of  his  oirn  happiness  so 
rery  much  in  the  enjoyment  of  them,  v.  10.  //.  Tu  the  God  of  the  ordinances: 
his  desire  tou-ard  him,  {v,  8,9.)  his  faith  in  him,  (v.  11.)  and  his  conviction  of 
the  happiness  of  those  that  put  their  confidence  in  him,  v.  12.  In  singing  this 
psalm,  we  should  have  the  same  devout  affections  working  toward  God,  that 
Oai'iri  had,  and  then  the  singing  of  it  will  be  very  pleasant. 

To  the  chief  musician  upon  Gillith.     A  psalm  for  the  sons  of 

Korah. 

1.  XJOW  amiable  are  thy  tabernacles,  O  Lord 
\A-  of  hosts!  2.  My  soul  longeth,  yea,  even 
lainteth,  for  the  courls  of  the  Lord:  my  heart  and 
my  flesh  crieth  out  for  the  living  God.  3.  Yea, 
the  sparrow  hath  found  an  house,  and  the  swallow 
a  nest  for  herself,  where  she  may  lay  her  young, 
even  thine  altars,  O  liORD  of  hosts,  my  King,  and 
my  God.  4.  Blessed  are  they  that  dwell  in  thy 
house:  they  will  be  still  praising  thee.  Selah. 
5.  Blessed  is  the  man  whose  strength  is  in  thee; 
in  whose  heart  are  the  ways  of  them,  6.  Who, 
passing  through  the  valley  of  Baca,  make  it  a 
well ;  the  rain  also  filleth  the  pools.  7.  They  go 
from  strength  to  strength,  evert/  one  of  tJiem  in 
Zion  appeareth  before  God. 

The  psalmist  here,  being  by  force  restrained  from  waiting 
upon  God  in  public  ordinances,  by  the  want  of  them  is  brought 
under  a  more  sensible  conviction  than  ever  of  the  worth  of  them. 
Observe, 

I.  The  wonderful  beauty  he  saw  in  holy  institutions;  {v.  1.)  How 
amiable  are  thy  tabernacles,  O  Lord  of  hosts!  Some  think  that  he 
here  calls  God  the  Lord  of  hosts,  that  is,  in  a  special  manner  of 
the  angels,  the  heavenly  hosts,  because  of  the  presence  of  the 
angels  in  God's  sanctuary;  they  attended  the  Shechinah,  and 
were  (as  some  think)  signified  by  the  cherubim;  God  is  the  Lord 
of  these  hosts,  and  his  the  tabernacle  is :  it  is  spoken  of  as  more 
than  one,  (thy  tabernacles,)  because  there  were  divers  courts  in 
which  the  people  attended,  and  because  the  tabernacle  itself 
consisted  of  a  holy  place,  and  a  most  holy.  How  amiable  are 
these!  How  lovely  is  the  sanctuary  in  the  eyes  of  all  that  are 
truly  sanctified !  Gracious  souls  see  a  wonderful,  an  inexpressi- 
ble, beauty  in  holiness,  and  in  holy  work.  A  tabernacle  was  a 
mean  habitation,  but  the  disadvantage  of  external  circumstances 
makes  holy  ordinances  not  at  all  the  less  amiable,  for  the  beauty 
of  holiness  is  spiritual,  and  their  glory  is  within. 

IF.  The  longing  desire  he  had  to  return  to  the  enjoyment  of 
pui)lic  ordinances,  or  rather  of  God  in  them,  v.  2.  '  It  was  an 
«>nlire  desire;  body,  soid,  and  spirit,  concurred  in  it,  he  was  not 
conscious  lo  himself  of  any  rising  thought  to  the  contrary;  it  was 
an  intense  desire ;  it  was  like  the  desire  of  the  ambitious,  or  covetous, 
or  voluptuous.  He  longed,  he  fainted,  he  cried  out,  importunate 
!o  be  restored  to  his  place  in  God's  courts,  and  almost  impatient 
of  delay.  Yet  it  was  not  so  much  the  courts  of  the  Lord  that  he 
coveted,  but  he  cried  out,  in  prayer,  for  the  living  God  himself. 
Oh   that  I  might  know  him,  and  be  again  tiikeu  into  communion 


PSALMS.  LXXXIV.        The  Pleasures  of  Public  Worship. 

with  him!  1  John,  1.  3.     Ordinances  are  empty  things,  if  we  meet 
not  with  God  in  the  ordinances. 

III.  His  grudging  the  happiness  of  the  little  birds  that  made 
their  nests  in  the  buildings  that  were  adjoining  to  God's  altars, 
V.  3.    This  is  an  elegant  and  surprising  expression  of  his  affection 
to  God's  altars;    The  sparrotii  has  found  a  house,  and  the  sicallow 
a  nest  for  herself.     These  little  birds,  by  the  instinct  and  direction 
of   nature,  provide  habitations  for  themselves  in  homes,  as  other 
birds  do  in  the  woods,  both  for  their  own  repose,  and  in  which  to 
lay  their  young;  .some  such  David    supposes   there   were   in   the 
buildings  about  the  courls  of  God's  house,   and  wishes  himself  , 
with  them.  He  would  rather  live  in  a  bird's  nest  nigh  God's  altars, 
than  in  a  palace  at  a  distance  from  them.     He  sometimes  wisliert  ■ 
for  the  winr/i>  of  a  dove,  on  which  to  fly  into  the  uilderness ;  (55. 6.) 
here  for  the  wings  of  a  sparrow,  that  he  might  fly  undiscovered 
into  God's  courts;  and,  though  to  icatch  as  a  sparrotv  alone  jipnn 
the  house-top,  is  the  description  of   a  very  melancholy  stale  and 
spirit,  (102.7.)  yet  David  would   be   glad   to  take  it   for  his  lot, 
provided  he  might  be  near  God's  altars.    It  is  better  to  be  serving 
God  in  solitude,  than   serving   sin  with  a  multitude.     The  word 
for  a  sparrow  signifies  any  little  bird,  and  (if   I  may  offer  a  con- 
jecture) perhaps,  when,  in  David's  time,  music  was  introduced  so 
much   into    the  sacred  service,  both  vocal  and  instrumental,  to 
complete   the    harmony,   they  had   singing-birds   in  cages   hung 
about  the  courts  of  the  tabernacle,  (forv.e  fmd  the  singing  of  birds 
taken  notice  of  to  the  glory  of  God,  104.12.)  and  David  cn\ies 
the  happiness  of  these,  and  would  gladlv  change  places  with  them. 
Observe,  David   envies  the  happiness  not  of  those  birds  that  flew 
over  the  altars,  and   had   only  a  transient  view  of  God's  courts, 
but  of   those  that  had  nests  for  themselves  there;  David  will  not 
think  it  enough   to  :ojourn  in  God's  house  as  a  way-faring  man 
that  turns  aside  to  tarry  ior  a  night,  but  let  this  be  his  rest,  his 
home,  here  he  will  dwell.     And   he  takes  notice  that  these  birds 
not  only  have  nests  for  themselves  there,  but  that  there  they  lay 
their  young ;  for  those  who  have  a  place  in  God's  courts  themselves, 
cannot  but  desire  that  their  children  also  may  have  in  God's  house, 
and   within  his  walls,  a   place  and   a  name,  that  they  may  feed 
their  kids  beside  the  shepherds'  tents.     Some  give  another  sense 
of  this  verse;   "Lord,  by  thy  providence  thou  hast  furnished  the 
birds  with   nests  and  resting-places,    agreeable  to    their  nature, 
and   to  them  they  have  free   recourse;  but  thine  altar,  which  is 
my  nest,  mv  resting-place,  which  I   am  desirous  of  as   ever  the 
wandering  bird  was  of  her  nest,  I  cannot  have  access  to.     Lord, 
will  thou  provide  better  for  thy  birds  than  for  thy  babes?     As  a 
bird  that  tvanders  from  her  nest,  so  am  I,  now  that   I  wander 
from  the  place  of  God's  altars,  for  that  is  mv  place;  (Prov.  27.8.) 
I  shall  never  be  easy  till  I  return  to   my  place   again."     Note, 
They  whose  souls  are  at  home,  at  rest,  in  God,  cannot  but  desire 
a  settlement  near  his  ordinances.     There  were  two  altars,  one  for 
sacrifice,  the  other  for  incense,  and  David,  in  his  desire  of  a  place 
in  God's   courts,  has  an  eye  to  both,  as  we  also  must,  in  all  our 
attendance  on  God,  have  an  eye  both  lo  the  satisfaction  and  to 
the  intercession  of  Christ.    And,  lastly,  Obseive  how  he  eyes  God 
in   this  address;  Thou  art  the  Lord  of  hosts,  my  King,  and  my 
God.    Where  should  a  poor  distressed  subject  seek  for  protection 
but  with  his  king?    And  shottld  not  a  people  seek  unto  their  God? 
My  King,  my  God,   is  Lord   of   host«;  by  him  and   his  altars   let 
me  live  and  die. 

IV.  His  acknowledgment  of  the  happiness  both  of  the  ministers 
and  of  the  people  that  had  liberty  of  attendance  on  God's  altars; 
"Blessed  are  they;  oh  when  shall  I  return  to  the  enjoyment  of 
that  blessedness?" 

1.  Blessed  are  the  ministers;  the  priests  and  Leviles,  who  ha-ve 
their  residence  about  the  tabernacle,  and  arc,  in  their  courses, 
employed  in  the  service  of  it;  (v.  4.)  Blessed  are  they  that  dnrll  in 
thy  house,  that  are  at  home  there,  and  whose  business  lies  there. 
He  is  so  far  from  pitying  them  as  confined  to  a  constant  attend- 
ance, and  obliged  to  perpetual  seriousness,  that  he  would  sooner 
envy  them  than  the  greatest  princes  in  the  world.  There  are  those 
that  bless  the  covetous,  but  he  blesses  the  religious.  Blessed  are 
ihrv  (hat  dwell  in  thy  house;  (not  because  they  have  good  wages,  a 


PSALMS,  LXXXIV.        The  Pleasures  of  Public  Worship. 


part  of  every  sacrifice  for  themselves,  which  r^•Olll(^  enable  them 
to  keep  a  good  table,  but  because  they  have  good  work ;)  they 
will  be  stiU  praising  thrc;  and  if  there  he  a  heaven  upon  earth, 
it  is  in  praising  God,  in  continually  praising  him.  Apply  this  to 
his  house  above;  blessed  are  they  that  dwell  there,  angels  and 
glorified  saints,  for  they  ?•<■«/  not  dai/  or  night  from  praising  God. 
Let  us  therefore  s|)end  as  much  of  our  time  as  may  be  in  that 
h'essed  work  in  which  we  hope  to  spend  a  joyfid  eternity. 

2.  Blessed  arc  the  people,  the  inhabitants  of  the  country,  who, 
though  they  do  not  constantly  dwell  in  God's  house,  as  the  priests 
do,  yet  have  liberty  of  access  to  it,  at  the  times  appointed  for  their 
solemn  feasts,  the  three  great  feasts,  at  which  all  the  males  were 
obliged  to  give  their  attendance,  Deut.  16. 16.  David  was  so  far 
from  reckoning  this  an  imposition,  and  a  hardshij)  put  upoij 
them,  that  he  envies  the  happiness  of  those  who  might  thus 
attend,  v.  5.  .7. 

Those  whom  he  pronounces  blessed,  are  here  described; 

(1.)  They  are  such  as  act  in  religion  from  a  rooted  principle  of 
dependence  upon  God,  and  devotedness  to  him  ;  Blrssedis  thcman 
whose  strength  is  in  thee,  who  makes  thee  his  Strength,  and 
strongly  stays  himself  upon  thee  ;  who  makes  thy  name  his  strong 
Tower,  into  which  he  runs  for  safety,  Prov.  18. 10.  Happy  is  the 
man  whose  hope  is  in  the  Lord  his  God,  Ps.  40.  4. — 146.5. 
Those  are  truly  happy,  who  go  forth,  and  go  on,  in  the  exercises 
of  religion,  not  in  their  own  strength,  (for  then  the  work  is  sure 
to  miscarry,)  hut  in  the  strength  of  the  grace  of  Jesus  Christ, 
from  whom  all  our  sufficiency  is.  David  wished  to  return  to 
God's  tabernacles  again,  that  there  he  might  strengthen  himself 
in  the  Lord  his  God  for  service  and  suffering. 

(2.)  They  are  such  as  have  a  love  for  holy  ordinances,  in  lohose 
heart  are  the  u-ays  of  them,  that  is,  who,  having  placed  their  hap- 
piness in  God  as  their  End,  rejoice  in  all  the  ways  thatlead  to  him, 
all  those  means  by  which  their  graces  arc  strengthened,  and  their 
communion  with  him  ke|)l  up.  They  not  only  walk  in  these  ways, 
but  they  have  fheni  in  their  hearts,  they  lay  them  near  tlieir 
hearts;  no  care  or  concern,  no  pleasure  or  delight,  lies  nearer  than 
this.  Note,  Those  who  have  the  new  Jerusalem  in  their  eye,  must 
have  tlie  ways  that  lead  to  it  in  their  heart,  must  mind  them,  iheir 
eyes  must  look  straight  forward  in  them,  must  ponder  the  paths 
of  them,  must  keep  close  to  them,  and  be  afraid  of  turning  aside 
to  the  right  hand  or  to  the  left.  If  we  make  God's  promise  our 
strength,  we  must  make  God's  word  our  rule,  and  walk  by  it. 

(3.)  They  are  such  as  will  break  through  difficulties  and 
discouragements,  in  waiting  upon  God  in  holy  ordinances,  jj.  6. 
When  they  come  up  out  of  the  country  to  worship  at  the  feasts, 
their  way  lies  through  many  a  dry  and  sandy  valley,  (so  some,)  in 
which  they  are  ready  to  perish  for  thirst;  hut,  to  guard  against  that 
inconvenience,  they  dig  little  pits  to  receive  and  keep  the  rain 
water,  which  is  ready  to  them  aiitl  others  for  their  refreshment. 
When  they  make  the  pools,  the  rain  of  heaven  fills  them ;  if  we  be 
ready  to  receive  the  grace  of  God,  that  grace  shall  not  be  wanting 
to  us,  but  shall  be  sufficient  for  us  at  all  times;  their  way  lay 
through  many  a  weeping  valley,  so  Baca  signifies,  that  is,  .as 
others  understand  it,  many  watery  vallies,  which,  in  wet  weather, 
when  the  rain  filled  the  pools,  either  through  the  rising  of  the 
waters,  or  through  the  dirtiness  of  the  way,  were  unpassable ;  but, 
by  draining  and  trenching  lliem,  they  made  a  road  through  them 
for  the  benefit  of  those  who  went  up  to  Jerusalem.  Care  should 
be  taken  to  keep  those  roads  in  repair  that  lead  to  church,  as  well 
as  those  that  lead  to  market.  But  all  this  is  intended  to  shew, 
[1.]  That  they  had  a  good  will  to  the  journey.  When  they  were 
to  attend  the  solemn  feasts  at  Jerusalem,  they  would  not  be  kept 
back  by  bad  weather,  or  bad  wavs,  nor  make  those  an  excuse  for 
staying  at  home.  Difficulties  in  the  way  of  duty  are  designed  to 
try  our  resolution;  and  he  that  observes  the  irind  shall  not  sov\ 
[2.]  That  they  made  the  Ijest  of  the  way  to  Zion,  contrived  and 
took  pains  to  mend  it  where  it  was  bad,  and  bore,  as  well  as  thev 
could,  the  inconveniences  that  could  not  he  removed.  Our  way 
to  heaven  lies  throush  a  valley  of  Baca,  but  even  that  way  may 
he  made  a  well,  if  we  make  a  due  improvement  of  the  comforts 
<jod  has  provided  for  the  pilgrims  to  the  heavenly  city. 
vol..  II.  lUO 


(4.)  They  are  such  as  are  still  pressing  forward  till  they  come 
to  their  journey's  end,  at  length,  and  do  not  take  up  short  of  it; 
(v.  7.)  They  go  from  strength  to  strength;  their  couipiniy  increases 
by  the  accession  of  more  out  of  every  town  they  )>ass  IhrcuL^h,  till 
they  become  very  numerous;  those  that  were  near  staid  till  those 
that  were  further  off  called  on  them,  savnir.  Come,  and  let  vs  go 
to  the  house  of  the  Lord;  ( 122.  ] ,  2.)  that  they  might  go  together  in 
a  body,  in  token  of  their  mutual  hive.  Or,  the  particular  persons, 
instead  of  being  fatigued  with  the  tediousness  of  their  journey,  and 
the  difficulties  they  met  with,  the  nearer  they  came  to  Jerusalem, 
were  the  more  lively  and  cheerfid,  and  so  went  stronqer  and 
stronger.  Job,  17.  9.  Tlius  it  is  promised  that  they  that  wait  or. 
the  Lord,  shall  renew  their  strength,  Isa.  40.31.  Even  where 
they  are  weak,  there  they  are  stronff.  They  go  from  virtue  to 
virtue;  (so  some;)  it  is  the  same  word  that  is  used  for  the  virtuous 
woman;  they  that  press  forward  in  their  Christian  course,  shall 
find  God  adding  grace  to  their  graces,  John,  1.  16.  They  shall 
be  changed  from  glory  to  glory,  (2Cor.  3. 18.)  from  one  degret 
of  glorious  grace  to  another;  iiil,  at  length,  every  one  of  them 
appears  before  God  in  Zion,  to  give  glory  to  him,  and  receive 
blessings  from  him.  Note,  They  who  grow  in  grace,  shall,  at 
last,  be  perfect  in  glory.  The  Chaldee  reads  it.  They  go  from  tlie 
house  of  the  sanctuary  to  the  house  of  doctrine;  and  the  paint, 
which  they  have  taken  about  the  law  shall  appear  before  God, 
whose  majesty  dwells  in  Zion.  We  must  go  from  one  duty  to 
another,  from  prayer  to  the  word,  from  practising  what  we  have 
learned  to  learn  more ;  which,  if  we  do,  the  benefit  of  it  will 
appear,  to  God's  glory,  and  our  own  everlasting  comfort. 

8.  O  Lord  God  of  hosts,  hear  my  prayer :  ^ive 
ear,  O  God  of  Jacob.  Selah.  9.  Behold,  O  God 
our  shield,  and  look  upon  the  fffce  of  thine 
anointed.  70.  For  a  day  in  thy  courts  is  better 
than  a  thousand.  I  had  rather  be  a  door-keeper 
in  the  house  of  my  God,  than  to  dwell  in  the  tents 
of  wickedness.  11.  For  the  Lord  God  is  a  sun 
and  shield :  the  Lord  will  jjive  grace  and  glory : 
no  good  thi}ia-  will  he  withhold  from  them  that 
walk  uprightly.  12.  O  Lord  of  hosts,  blessed  is 
the  man  that  trustelh  in  thee. 

Here, 

L  The  psalmist  prays  for  audience  and  acceptance  with  God, 
not  mentioning  particularly  what  he  desired  God  would  do  for 
him;  he  needed  to  say  no  more,  when  he  had  professed  such 
an  affectionate  esteem  for  the  ordinances  of  God,  which  now  he 
was  restrained  and  banished  from;  all  his  desire  was,  in  that 
profession,  plainly  before  God,  and  his  longing,  his  groaning, 
were  not  hid  from  him;  therefore  he  prays,  (c.  8,  9.)  only  that 
God  would  hear  his  prayer,  and  give  ear,  that  he  woidd  behold 
his  condition,  behold  his  good  affection,  and  look  upon  his  face, 
which  way  it  was  set,  and  how  his  countenance  discovered  the 
longing  desire  he  had  toward  God's  courts;  he  cnlis  himself  (as 
many  think)  God's  anointed,  for  David  was  anointed  by  him,  and 
anointed  for  him.  In  this  petition,  1.  He  has  an  eye  to  God, 
under  several  of  his  glorious  titles.  As  the  Lord  God  of  hosts, 
who  has  all  the  creatures  at  his  command,  and  therefore  has  all 
power  both  in  heaven  and  in  earth;  as  the  God  of  Jacob,  a  God 
in  covenant  with  his  own  people,  a  God  who  never  said  to  the 
prayins;  seed  of  Jacob,  Seek  ye  me,  in  vain  ;  and  as  God  our  Shield, 
who  takes  his  people  un<ler  special  protection,  pursuant  to  his 
covenant  with  Abraham  their  father,  (Gen.  15.  1.)  Fear  not, 
Abraham,  Tarn  thy  Shield.  When  David  could  not  be  hiil  in  th« 
secret  of  God's  tabernacle,  ( Ps.  27.  5.)  being  at  a  distance  from  it, 
yet  he  hoped  to  find  Ciod  his  Shield  ready  to  him,  wherever  ha 
was.  2.  He  has  an  eve  to  the  Mediator;  for  of  him  I  rather 
understand  those  words.  Look  upon  the  face  of  thy  Messiah,  thine 
Anointed  One;  for  of  his  anointing  David  spake,  45.  7.  In  all  our 
addresses  to  God,  we  must  desire  that   he  would  look   upon   the 


PSALMS,  LXXXIV,  LXXXV.  The  Pleasures  of  Public  Worship. 


face  of  Christ,  accept  ns  for  his  sake,  and  be  well-pleased  with 
us  in  him ;  we  must  look  with  an  eye  of  faith,  and  then  God  will 
with  an  eye  of  favour  look  vpon  the  face  oj  the  Anointed,  who 
docs  show"  liis  face,  when  we,  witiiout  him,  dare  not  shew  cur's. 

U.  He  i)Uad.s  his  love  to  God's  ordinances,  and  his  dependence 
upon  God  liiiiiscif. 

1.  God's  courts  were  his  choice,  v.  10.  A  very  great  regard  he 
had  for  holy  ordinances,  he  valued  them  above  any  thing  else, 
aiici  he  expresses  his  value  for  tliem,  ( 1.)  Bv  preferring  the  time 
of  God's  worship  before  all  other  time;  A  day  spent  in  thy  courts, 
ill  allending  on  the  services  of  religion,  wholly  abstracted  from  all 
secular  affairs,  is  better  than  a  thousand,  not  than  a  thousand  in 
thy  courts,  but  any  where  else  in  this  world,  though  in  the  midst 
of  all  the  delights  of  the  children  of  men.  Belter  than  a  thousand, 
he  does  not  say  days,  vou  may  supply  it  with  years,  with  ages,  if 
you  will,  and  yet  David  will  set  his  hand  to  it.  "A  day  in  thy 
C(.r!«rls,  a  sabbath-day,  a  holy-day,  a  feast-day,  though  but  one 
day,  would  be  very  welcome  to  me;  nay,"  (as  some  of  the  rabbins 
paraphrase  it,)  "though  I  were  to  die  for  it  the  next  day,  yet  that 
Would  be  more  sweet  than  years  spent  in  the  business  and  pleasure 
of  lliis  world.  One  of  these  days  shall,  with  its  pleasure,  chase  a 
thousand,  and  two  p:it  ten  thousand  to  flight,  to  shame,  as  not 
worthy  to  be  compared."  (2.)  By  preferring  the  place  of  worship 
before  any  other  place ;  I  had  rather  be  a  door-keeper,  rather  be  in 
the  meanest  place  and  office,  in  the  house  of  my  God,  than  dwelt 
in  state,  as  master,  in  the  tents  of  wickedness.  Observe,  He  calls 
even  the  tabernacle  a  house,  for  the  presence  of  God  in  it  made 
even  those  curtains  more  stately  than  a  palace,  and  more  strong 
than  a  castle.  It  is  the  house  of  my  God;  the  covenant-interest 
he  had  in  God  as  his  God,  was  the  sweet  string  on  which  he  loved 
dearly  to  be  harping;  they,  and  they  only,  who  can,  upon  good 
ground,  call  God  their's,  delight  in  the  courts  of  his  house.  I 
would  rather  be  a  porter  in  God's  house,  than  a  prince  in  those 
tents  where  wickedness  reigns;  rather  lie  at  the  threshold,  so  the 
word  is;  that  was  the  beggar's  place.  Acts,  3.  2.  "  No  matter," 
(says  David,)  "let  that  be  my  place  rather  than  none."  The 
Pharisees  loved  synagogues  well  enough,  provided  they  might 
have  the  uppermost  seats  there,  (  Matth.  23.  6.)  that  they  might 
make  a  figure;  holy  David  is  not  solicitous  about  that,  if  he  may 
but  be  admitted  to  the  threshold,  he  will  say.  Master,  it  is  good 
to  be  here.  Some  read  it,  /  would  rather  be  fixed  to  a  post  in  the 
house  of  my  God,  than  live  at  liberty  in  the  tents  of  wickedness, 
alluding  to  the  law  concerning  servants,  who,  if  they  would  not 
go  out  free,  were  to  have  their  ear  bored  to  the  door-post, 
Exod.'2l.  5,6.  David  loved  his  master,  and  loved  his  work,  so 
well,  that  he  desired  to  be  tied  to  this  service  for  ever,  to  be  more 
free  to  it,  but  never  to  go  out  free  from  it,  preferring  bonds  to 
duly  far  before  the  greatest  liberty  to  sin.  Such  a  superlative 
delight  have  holy  hearts  in  holy  duties;  no  satisfaction  in  their 
account  comparable  to  that  in  comnninion  with  God. 

1.  God  himself  was  his  Hope,  and  Joy,  and  all.  Therefore  he 
loved  the  house  of  his  God,  because  his  expectation  was  from  his 
God,  and  there  he  used  to  communicate  himself,  v.  11.  See 
(1.)  What  God  is,  and  will  be,  to  his  people.  The  Lord  God  is 
a  Sun  and  Shield;  we  are  here  in  darkness,  but  if  God  be  our 
God,  he  will  be  to  us  a  Sun,  to  enlighten  and  enliven  us,  to  guide 
and  direct  us ;  we  are  here  in  danger,  but  he  will  be  to  us  a  Shield, 
to  secure  ns  from  the  fiery  darts  that  fly  thick  about  ns;  with  his 
fat^our  he  uill  compass  ns  as  with  a  shield.  Let  us  therefore  always 
walk  in  the  light  if  the  Lord,  and  never  throw  ourselves  out  of 
his  protection,  and  we  slmll  find  bim  a  Sun  to  supply  us  with  all 
good,  and  a  Shield  to  shelter  us  from  all  evil.  (2.) 'What  he  does, 
and  will,  bestow  upon  them  ;  The  Lord  will  give  grace  and  glory. 
Grace  signifies  Ix.lh  the  good-will  of  God  towards  us,  and  the 
good  work  of  God  in  us;  glury  signifies  both  the  honour  which 
he  now  puts  upon  us,  in  giving  ns  the  adoption  of  sons,  and  that 
^^hicll  he  has  i)repare(l  for  us  in  the  inheritance  of  sons.  God  will 
give  Ihem  grace  in  this  world  as  a  preparation  for  glory,  and  glory 
rr  the  other  world  as  the  perfection  of  grace;  both  are  God's  gift. 
Ills  free  gift.  And  as,  on  the  one  hajid,  wherever  God  gives  o-race' 
he  «ill  give  glory,  (for  grace  is  glory  begun,  and  is  an  carirest  of 


it,)  so,  on  the  other  hand,  he  will  give  glory  hereafter  to  none  to 
whom  he  does  not  give  grace  now,  or  who  receive  his  grace  in 
vain.  And  if  God  will  give  grace  and  glory,  which  are  the  two 
great  things  that  concur  to  make  us  happy  iii  both  worlds,  we  may 
be  sure  that  no  good  thing  ivill  be  withheld  frojn  them  that  walk 
uprightly.  ( 3.)  It  is  the  character  of  all  good  people,  that  they  walk 
uprightly,  that  they  worship  God  in  spirit  and  in  truth,  and  have 
their  conversation  in  the  world  in  simplicity  and  godly  sincerity; 
and  such  may  be  sure  that  God  will  withhold  no  good' thing  from 
them,  that  is  requisite  to  their  comfortable  passage  through  this 
world ;  make  sure  grace  and  glory  and  other  things  shall  be  added; 
this  is  a  comprehensive  promise,  and  is  such  an  assurance  of  the 
present  comfort  of  the  saints,  that,  whatever  they  desire,  and 
think  they  need,  they  may  be  sure,  that,  either  Infinite  Wisdom 
sees  it  is  not  good  for  them,  or  Infinite  Goodness  will  give  it  them 
in  due  time.  Let  it  be  our  care  to  walk  uprightly,  and  then  let 
us  trust  God  to  give  us  every  thing  that  is  good  for  us. 

Lastly,  He  pronounces  them  blessed,  who  put  their  confidence 
in  God,  as  he  did,  v.  12.  They  are  blessed,  who  have  the  liberty 
of  ordinances,  and  the  privileges  of  God's  iioiise.  But  though  we 
should  be  debarred  from  them,  yet  we  are  not  therefore  debarred 
from  blessedness,  if  we  trust  in  God.  If  we  cannot  go  to  the 
house  of  the  Lord,  we  may  go  by  faith  to  the  Lord  of  the  house, 
and  in  him  we  shall  be  happy,  and  may  be  easy. 

PSALM  LXXXY. 

Interpreters  are  grperallij  of  opinion  that  this  psalm  was  penned  after  the  return 
of  the  Jews  out  of  their  captivity  in  Babyinn,  n-hen  titey  still  remained  under 
some  tokens  of  God's  displeasure,  which  they  here  pray  for  the  removal  of. 
And  nothing  appears  to  the  contrary,  but  that  it  mif^ht  be  penned  then,  as  iceH 
as  Vs.  137.  They  are  tlie  public  i7iteresfs  that  lie  near  the  psalmist's  hfart 
here,  and  thepsalm  is  penned  for  the  great  congregation.  The  church  washere 
in  a  deluge ;  above  were  clouds,  belotv  were  waves,  every  thing  iras  darJc  atid 
dismal ;  the  church  is  like  Noah  in  the  ark,  between  life  and  death,  between  hope 
and  fear ;  being  so,  I.  Here  is  the  dove  sent  forth  in  prayer.  The  petitions  are, 
against  sin  and  wrath,  (v.  4.)  and  for  mercy  and  grace,  v.  7.  'The  pleas  are 
taken  from  former  favours,  (v.  1.  .3.)  and  jtresent  distresses,  v  5,0.  //.  Here 
is  the  dove  returning  with  an  olive-branch  of  peace  and  good  tidings ;  the 
psalmist  expects  hrr  return,  (v.  S.)  and  then  recounts  the  favours  to  Ciod's 
Israel,  ichich,  by  the  spirit  of  prophecy,  he  gave  assurance  of  to  others,  and,  by 
tlic  spirit  of  faith,  he  took  the  assurance  of  to  himself,  r.  9.  .13.  In  singing  litis 
psalm,  we  may  be  assisted  in  our  prayers  to  God  both  for  his  church  in  general, 
and  for  the  land  of  our  nativity  in  particular.  The  former  part  will  be  of  use 
to  direct  our  desires ;  the  latter  to  encourage  our  faith  and  hope  in  those  prayer*. 

To  the  chief  musician.     A  psalm  for  the  sons  of  Korah, 

l.T    ORD,  thou  hast  been  favourable  unto  thy 

-1-^  land :  thou  hast  brought  back  the  captivity 

of  Jacob.     2.  Thou  hast  forgiven  the   iniquity  of 

thy  peoyjle,  thou  hast  covered  all  their  sin.  Selah. 

3.  Thou  hast  taken  away  all  thy  wrath:  thou  hast 
turned  thyself  froru  the  fierceness  of  thine  anger. 

4.  Turn  us,  O  God  of  our  salvation,  and  cause 
thine  anger  toward  us  to  cease.  5.  Wilt  thou  be 
angry  with  us  for  ever?  Wilt  thou  draw  out  thine 
anger  to  all  generations?  6.  Wilt  thou  not  revive 
us  again:  that  thy  people  may  rejoice  in  thee? 
7.  Shew  us  thy  mercy,  O  Lord,  and  grant  us  thy 
salvation. 

The  church,  in  affliction  and  distress,  is  here,  by  direction 
from  God,  making  her  application  to  God  ;  so  ready  is  God  to 
hear  and  answer  the  prayers  of  his  people,  that,  by  his  Spirit  in 
the  word,  and  in  the  heart,  he  indites  their  petitions,  and  puts 
words  into  their  mouths.  The  people  of  God,  in  a  very  low  and 
weak  condition,  are  here  taught  how  to  address  themselves  to 
God. 

I.  They  are  to  acknowledge  with  thankfulness  the  great  things 
God  had  done  for  them  ;  (f.  1 .  .  3.)  "  Thou  hast  done  so  and  so 


PSALMS,  LXXXV. 


Petitions 


I 


for  IIS  and  our  fathers."  Note,  The  sense  of  present  afflictiun 
should  not  drown  the  rprni'tiihrance  of  former  mercies;  l)ut  even 
then  when  we  arc  hroiiglit  very  h)W,  we  must  cull  to  remembrance 
jirist  fxperieiices  of  God's  goodness,  v\iiicli  we  must  take  notice  of, 
with  thankfulness,  to  his  praise.  They  speak  of  it  here  \\ilh  plea- 
sure, 1.  That  God  had  shewed  himself  |)ropilious  to  their  land, 
and  had  smiled  upon  it  as  his  own;  "  Tkoii  hast  been  favourable 
in  tliij  land,  as  thine,  with  distinguishing  favours."  Note,  The 
favour  of  God  is  the  spring-head  of  all  good,  and  the  fountain  of 
hap|)ine.ss,  to  nations,  as  well  as  to  particular  persons.  It  was  by 
the  favour  of  God  that  Israel  got,  and  kept  possession  of,  Canaan; 
(44.  3.)  and  if  he  had  not  continued  very  favourable  to  them,  they 
had  been  ruined  manv  a  time.  2.  That  he  bad  rescued  them 
out  of  the  hands  of  their  enemies,  and  restored  them  to  their 
lihcrlv;  "  Than  hast  broiight  bark  the  captivity  of  Jacob,  and 
settled  those  in  their  own  laud  again,  that  had  been  driven  out, 
and  were  strangers  in  a  strange  land,  prisoners  in  the  land  of  their 
op|)rossors."  The  captivity  of  Jacob,  though  it  may  continue 
long,  will  be  brought  back  in  due  time.  3.  That  he  had  not 
dealt  with  them  according  to  the  desert  of  their  provocations  ; 
(i-.  2.)  "  TIton  hast  forgiven  the  iniqvity  of  thy  people,  and  not 
punished  them  as  in  justice  thou  mightest.  'jyiou  hast  covered 
all  their  sin."  When  God  forgives  sin  he  covers  it;  and  when 
he  covers  the  sin  of  his  people,  he  covers  it  all.  The  bringing 
back  of  their  captivity  was  then  an  instance  of  God's  favour  to 
lliem,  when  it  was  accompanied  with  the  pardon  of  their  iniquity. 
4.  That  he  had  not  continued  his  anger  against  them  so  far,  and 
so  long,  as  thev  had  reason  to  fear;  (i'.  3.)  "  Having  covered  all 
their  sin,  thou  hast  taken  away  all  thy  wrath  ;"  for  when  sin  is 
set  aside,  God's  anger  ceases;  God  is  pacified,  if  we  are  purified. 
See  what  the  pardon  of  sin  is;  Thou  hast  forgiven  the  iniquity  of 
thy  people,  that  is,  "Thou  hast  turned  thine  anger  from  waxing 
hot,  so  as  to  consume  us  in  the  flame  of  it.  In  compassion  to  us, 
thou  hast  not  stirred  up  all  thy  wrath;  but,  when  an  intercessor 
has  stood  before  thee  in  the  gap,  thou  hast  turned  away  lliine 
anger." 

II.  They  are  taught  to  prav  to  God  for  grace  and  n)ercy,  in 
reference  to  their  present  distress;  this  is  inferred  from  the 
former;  "Thou  bast  done  well  for  our  fathers;  do  well  for  us, 
for  we  are  the  children  of  the  same  covenant.  1.  They  pray  for 
converting  grace;  "  Turn  us,  O  God  of  our  salvation,  in  order  to 
the  turning  of  our  captivity;  turn  us  from  iniquity;  turn  us  to 
Ihvself,  and  to  our  duty;  turn  us,  and  we  shall  be  turned.  All 
those  whom  God  will  save,  sooner  or  later  he  will  turn.  If  no 
ronversion,  no  salvation.  2.  They  pray  for  the  removal  of  the 
tokens  of  God's  displeasure  which  they  were  under;  "Cause 
thine  anger  towards  lis  to  cease,  as  thou  didst  manv  a  time  cause 
it  to  cease  in  the  davs  of  our  fathers,  when  thon  didst  take  away 
thy  wrath  from  them."  Observe  the  method,  "  First  turn  us  to 
thee,  and  then  cause  thine  anger  to  turn  from  us."  When  we  are 
reconciled  to  God,  then,  and  not  till  then,  we  may  expect  the 
comfort  of  his  being  reconciled  to  us.  3.  They  pray  for  the 
manifestation  of  God's  good-will  to  them ;  (i'.7.)  "  Shew  vs  thy 
mercy,  O  Lord;  shew  thyself  merciful  to  us:  not  only  have 
mercy  on  us,  but  let  us  have  the  comfortable  evidences  of  that 
mercy ;  let  us  know  that  thou  hast  mercy  on  us,  and  mercy  in 
store  for  us."  4.  They  pray  that  God  would,  graciously  to  them, 
and  gloriously  to  himself,  appear  on  their  behalf ;  "  Grant  us  thy 
salvatinn  :  grant  it  by  thv  promise,  and  then,  no  doidit,  thou  wilt 
w<irk  it  bv  thv  providence."  Note,  The  vessels  of  God's  mercy  are 
the  heirs  of  bis  salvation  ;  he  shews  mercy  to  those  to  whom  he 
grante  salvation  ;  for  salvition  is  of  mere  mercy. 
.  III.  Thev  are  taught  hund)lv  to  expostulate  with  God  concerning 
Mieir  present  troubles,  r.  o,  6.  Where  observe,  1.  What  thev 
dread  and  deprecate;  "Wilt  thou  he  angni  with  us  for  ever? 
We  are  undone  if  thou  art,  but  we  hope  thou  wilt  not.  117// 
thou  draiv  out  thine  anger  unto  all  generations?  No;  thou  art 
gracious,  slow  to  anger,  and  swift  to  shew  mercy,  and  wilt  not 
contend  for  ever.  Thou  wast  not  angry  with  our  fathers  for 
ever,  but  didst  soon  turn  thyself  from  the  fierceness  of  tliy  wrath ; 
why  then  wilt  thou  be   aiigry  with  us  for  ever?     Are  not  thy 


mercies  and  compassions  as  plentiful  and  powerful  as  ever  they 
were?  Impenitent  sinners  God  will  be  angry  with  for  ever;  for, 
what  is  hell  but  the  wrath  of  God  drawn  out  unto  eiidl.-ss  gene- 
rations? But  shall  a  hell  upon  earth  be  the  lot  of  thy  peolde?" 
2.  What  they  desire  and  hope  for;  "  117//  thou  not'  revive  v» 
again;  (i'.6.)  revive  us  with  cotuforts  sjjoken  to  us,  revive  us 
with  deliverances  wrought  for  us?  Thou  hast  been  favourable 
to  thy  land  formerly,  and  that  revived  it;  wilt  tluju  not  again  be 
favourable,  and  so  revive  it  again  ? "  God  had  granted  to  the 
children  of  the  captivity  some  reviving  in  their  bondage,  Ezra,  9.8. 
Their  return  out  of  Babylon  was  as  life  from  the  dead,  Ezek.  37. 
11,12.  Now,  Lord,  (say  Ihey,)  wilt  thou  not  revive  ns  again, 
and  put  thy  hand  again  the  second  time  to  gather  us  in  ?  Isa.  11.11. 
Ps.  126.1,4.  Revive  thy  icork  in  the  midst  of  the  years.  Hah.  3.2. 
•'  Revive  us  again,"  (1.)  "  That  thy  people  may  rejoice;  and  so 
we  shall  have  the  comfort  of  it,"  Ps.l4. 1.  Give  them  life,  that 
they  ntay  have  joy.  (2.)  "  That  they  may  rejoice  in  thee;  and 
so  ihou  wilt  have  the  glory  of  it."  If  God  be  the  Fountain  of  all 
our  mercies,  he  must  be  the  Centre  of  all  our  joys. 

8.  I  will  hear  what  God  the  Lord  will  speak: 
for  he  will  speak  peace  unto  his  people,  and  to 
his  saints:  but  let  them  not  tuiii  again  to  folly. 
9.  Surely  his  salvation  is  nigh  tliem  that  fear  him; 
that  glory  may  dwell  in  our  land.  10.  Mercy  and 
truth  are  met  together;  righteousness  and  peace 
have  kissed  each  other.  11.  Truth  shall  spring 
out  of  the  earth  ;  and  righteousness  shall  look 
down  from  heaven.  12.  Yea,  the  Lord  shall  give 
that  nhich  is  good  ;  and  our  land  shall  yield  her 
increase.  13.  Righteousness  shall  go  before  him; 
and  shall  set  ns  in  the  way  of  his  steps. 

We  have  here  an   answer  to  the  prayers  and  expostulations  in 
the  foregoing  verses. 

I.  In  general,  it  is  an  answer  of  peace;  this  the  psalmist  is 
soon  aware  of,  (u.8.)  for  he  stands  vpon  his  watch-tower  to  hear 
what  God  will  say  vnto  him,  as  the  prophet,  (Hab.  2. 1,2.)  1 
will  hear  what  God  the  Lord  will  speak.  This  intimates,  l.The 
stilling  of  his  passions,  his  grief,  his  fear,  and  the  tumult  of  his 
spirit;  "Compose  thyself,  O  my  soul,  in  an  humble  silence  to 
attend  upon  God,  and  wait  his  motions.  I  have  spoken  enough, 
or  too  much  ;  now  I  will  hear  what  God  will  speak,  and  welcome 
his  holy  will;  What  saith  my  Lord  vnto  his  servant?"  If  we 
would  have  God  to  hear  what  we  say  to  him  by  praver,  we  must 
be  ready  to  hear  what  he  savsto  us  by  his  word.  2.  The  raising 
of  his  expectation;  now  that  he  has  been  at  prayer,  he  looks  for 
something  very  great,  and  very  kind,  from  the  God  that  hears 
prayer.  When  we  have  prayed,  we  should  look  after  our  prayers, 
and  stay  for  an  answer.  Now,  observe  here,  (l.)Wliat  it  is 
that  he  promises  himself  from  God,  in  answer  to  his  prayers; 
He  will  speak  peace  to  his  people,  and  to  his  saints.  There  are 
a  people  in  the  world  vvho  are  God's  people,  set  apart  f(jr  him, 
subject  to  him,  and  who  shall  be  saved  by  him.  All  his  people  are 
his  saints,  sanctified  bv  his  grace,  and  devoted  to  his  glory; 
these  may  sometimes  want  ))eace,  when  without  are  fightings,  and 
within  are  fears;  but,  sooner  or  later,  God  will  speak  peace  to 
them;  if  he  do  not  command  outward  peace,  yet  he  will  suggest 
inward  peace;  speaking  that  to  their  hearts  by  his  Spirit,  which 
he  has  spoken  to  their  ears  bv  his  word  and  ministers,  ar.d  making 
them  to  hear  joy  and  gladness.  (2.)  What  use  he  makes  of  this 
expectation.  [  1.]  He  takes  the  comfort  of  it;  and  so  must  we; 
"  I  ivill  hear  what  God  the  Lord  nill  speak,  hear  the  assurances 
hi  jives  of  peace,  in  answer  to  prayer."  When  God  speaks 
peace,  we  must  not  be  deaf  to  it,  but  w"ith  all  humility  and  thank- 
fulness receive  it.  [2.]  He  cautions  ll.e  saints  to  do  the  duty 
which  this  calls  for;  But  let  them  not  inrn  again  to  folly ;  for  it 
is  on  these  torms,  and  no  other,  that  peace  is  to  be  expected.    Tu 


PSALMS.  LXXXV,  LXXXVI. 


Cheerful  Confidence. 


those,  and  ihose  only,  peace  is  spoken,  who  turn  from  sin ;  but 
if  ihev  return  to  it  again,  it  is  at  their  peril.  All  sin  is  folly,  but 
fsjietiallv  backsliiiinsr ;  it  is  egregious  folly  to  tiirii  to  sin  after  we 
have  seciiied  to  turn  from  it,  to  turn  to  it  after  Ood  has  spoken 
peace ;  (iod  is  for  jieace,  but,  when  he  speaks,  such  arc  for 
war. 

II.  Here  are  the  particulars  of  this  answer  of  peace;  he  doubts 
not  but  ail  will  be  well  in  a  little  time,  and  then-fore  gives  us  the 
ploiuino:  ])r()Sj)ect  of  llie  flourisliing  estate  of  the  church  in  the  five 
last  verses  of  the  psalui,  which  describe  the  |ieacc  and  prosperity 
tliat  God,  at  length,  blessed  the  children  of  the  captivity  with, 
when,  after  a  great  deal  of  toil  and  agitation,  at  length  thev 
pained  a  selllenient  in  their  own  land.  Bnt  it  may  be  taken, 
1.  As  a  pronuse  also  to  all  who  fear  God  and  work  righteousness, 
that  they  shall  be  easy  and  happy.  2.  As  a  prophecy  of  the 
kingdom  of  the  Messiah,  and  the  blessings  with  which  that  king- 
dom should  be  enriched.     Here  is, 

(1.)  Help  at  hand;  (v. 9.)  "  Surely  his  salvatiott  is  nigh,  nigh 
to  us,  nigher  than  we  think  it  is;  it  will  soon  be  effected,  how 
great  soever  our  difficulties  and  distresses  are,  when  God's  time  is 
come,  and  that  time  is  not  far  off."  When  the  tale  of  bricks  is 
doubled,  then  Moses  comes.  It  is  nigh  to  all  who  fear  him  ;  when 
trouble  is  nish,  salvation  is  nigh;  for  God  is  a  very  present  Help 
in  time  of  trouble  to  all  who  are  his ;  whereas  salvation  is  far 
from  the  tricked,  119.15.5.  This  may  fitly  be  applied  to  Christ 
the  Author  of  eternal  salvation  :  it  was  the  comfort  of  the  Old- 
Testament  saints,  that  though  thev  lived  not  to  see  that  redemption 
in  Jerusalem  which  they  waited  for,  yet  they  were  sure  it  was 
nigh,  and  would   be  welcome,  to  all  that  fear  God. 

(2.)  Honour  secured;  "  That  fflori/  may  dwell  in  our  land, 
that  we  may  have  the  worship  of  God  settled  and  established 
among  us;  for  that  is  the  glory  of  a  land.  \Vhen  that  goes, 
Ichahod — the  glory  is  departed ;  when  that  stays,  glory  dwells." 
This  may  refer  to  the  Messiah,  who  was  to  be  the  Glory  of  his 
people  Israel,  and  who  came  and  dwelt  among  them,  (Jidin,  1.4.) 
for  which  reason  their  land  is  called  ImmanueVs  land,   Isa.  8.  8. 

(3.)  Graces  meeting,  and  happily  embracing;  («.  10,  11.) 
Mercy  and  truth,  righteousness  and  peace,  kiss  each  other.  This 
may  be  understood,  [1.]  Of  the  reformation  of  the  people  and  of 
the  government,  in  the  administration  of  which  all  those  graces 
should  be  conspicuous  and  commanding.  The  rulers  and  ruled 
shall  all  be  merciful  and  true,  righteous  and  peaceable;  when 
there  is  no  truth  nor  mercv,  all  goes  to  ruin,  Hos.  4. 1.  Isa.  59. 
14,15.  But  when  these  meet  in  the  management  of  all  affairs, 
when  these  give  aim,  when  these  eive  law,  when  there  is  such 
plenty  of  truth,  that  it  sprouts  up  like  the  grass  of  th.e  earth,  and 
of  righteousness,  that  it  is  showered  down  like  rain  from  heaven, 
then  things  go  well.  When  in  every  congress  mercy  and  truth 
meet,  in  everv  embrace  righteousness  and  peace  kiss,  and  common 
honesty  is  indeed  common,  then  glory  dwells  in  a  land,  as  the  sin 
of  reigning  dishonesty  is  a  reproach  to  any  people.  [2.]  Of  the 
reiurn  of  God's  favour,  and  the  continuance  of  it  thereupon. 
When  a  peojile  return  to  God,  and  adhere  to  him,  in  a  way  of 
diily,  be  will  return  to  them,  and  abide  with  them,  in  a  way  of 
mercy.  So  some  understand  this,  Man's  truth,  and  God's  mercy, 
man's  righteousness  and  God's  peace,  meet  together.  If  God 
finds  us  true  to  him,  to  one  another,  to  ourselves,  we  shall  find 
him  merciful.  If  we  make  conscience  of  righteousness,  we  shall 
have  the  comfort  of  peace.  If  truth  spring  out  of  the  earth,  that 
is,  (as  Dr.  Hammond  expounds  it.)  out  of  the  hearts  of  men,  the 
proper  soil  for  it  to  grow  in,  righteousness,  God's  mercy,  shall 
look  down  from  heaven,  as  the  sun  does  upon  the  world,  when  it 
sheds  its  influences  on  the  productions  of  the  earth,  and  cherishes 
them.  [3.]  Of  the  harmony  of  the  divine  attributes  in  the  Mes- 
siah's undertaking.  In  him,  who  is  both  our  Salvation  and  our 
Glory,  mercy  and  truth  are  met  together;  God's  mercy  and  truth, 
and  his  righteousness  and  peace,  have  kissed  each  other ;  that  is, 
the  great  affair  of  our  salvation  is  so  well  contrived,  so  well  con- 
certed, that  God  may  have  mercy  upon  poor  sinners,  and  be  at 
j)eace  with  them,  without  any  wrong  to  his  truth  and  rii;hteous- 
nes.s.     He  is  true  to  the  ihix-afening,  and  just  in  his  government,  I 


and  yet  pardons  sinners,  and  takes  them  into  covenant  with 
himself.  Christ,  as  Mediator,  brings  heaven  and  earth  together 
again,  which  sin  had  set  at  variance;  through  him  truth  springs 
out  if  the  earth,  that  truth  which  God  desires  in  the  i?iward part, 
and  then  righteousness  looks  down  from  heaven,  for  God  is  just, 
and  the  Justifier  of  them  which  believe  in  Jesus ,  or  it  may 
denote,  that,  in  the  kingdom  of  the  Messiah,  these  graces  shall 
flourish  and  prevail,  and  have  a  universal  command. 

(4.)  Great  plenty  of  every  thing  desirable;  (t>.  12.)  The  Lord 
shall  give  that  ivhich  is  good,  every  thing  that  he  sees  to  be  good 
for  us;  all  good  comes  from  God's  goodness;  and  when  mercv, 
truth,  and  righteousness,  have  a  sovereign  influence  on  men's 
hearts  and  lives,  all  good  may  be  expected ;  if  we  thus  seek  the 
righteousness  of  God's  kingdom,  other  things  shall  be  added; 
Mafth.6.  :J3.  When  the  glory  of  the  gospel  dwells  in  our  land, 
then  it  shall  yield  its  increase,  for  soul-prosperity  will  either 
bring  outward  prosperity  along  with  it,  or  sweeten  the  want  of  it. 
See  Ps.  87.  6. 

(5.)  A  sure  guidance  in  the  good  way;  (u.l3.)  The  righteous- 
ness of  his  promise  which  he  has  made  to  us,  assuring  us  of 
happiness — the  righteousness  of  sanctification,  that  good  work 
which  he  has  wrought  in  us,  these  shall  go  before  him  to  prepare 
his  way,  both  to  raise  our  expectations  of  his  favour,  and  to  qualify 
us  for  it;  and  this  shall  go  before  us  also,  and  be  our  guide  to  set 
us  in  the  %vay  of  his  steps,  that  is,  to  encourage  our  hopes,  and 
guide  our  practice,  that  we  may  go  forth  to  meet  him  when  he  is 
coming  towards  us  in  ways  of  mercy.  Christ,  the  Sun  of  righteous- 
ness, shall  bring  us  to  God,  and  put  us  into  the  way  that  leads  to 
him ;  John  Baptist,  a  preacher  of  righteousness,  shall  go  before 
Christ  to  prepare  his  way.  Righteousness  is  a  sure  guide  both  in 
meeting  God,  and  in  following  him. 

PSALM  LXXXVL 

This  psalm  is  entitled  a  prayer  of  David  ;  probnbty  it  was  not  penned  upon  any 
particular  occasion,  but  was  a  prayer  he  often  used  himself,  and  reconnnerded 
to  others  for  their  use,  especially  in  a  day  of  affliction.  Many  think  tlvtt 
David  penned  this  prayer  as  a  type  of  Christ,  who  in  the  days  of  liis  fUsh 
offered  up  strong  erics,  Helj.  5.7.  Dariil,in  this  prayer,  (accordine;  to 
the  nature  if  that  duly,)  I.  Gives  glory  to  God,  v.  8.  .10, 12, 13.  //.  SieliS 
for  grace  and  favour  from  God;  that  God  would  hear  his  prayers,  (r.\,0,7.) 
pieserre  and  save  liiin,  and  be  merciful  to  him,  (r.  2, 3,10.)  that  lie  would 
give  tiimjoy,  and  ^race,  and  strength,  and  put  honour  upon  him,  v.  4, 11, 17. 
He  pleads  God's  goodness,  (r.,5,15.)  and  the  malice  of  his  enemies,  r.  14. 
In  sin^ng  this,  we  must,  as  David  did,  lift  up  imr  souls  to  God  with  ap- 
plication. 

A  prayer  of  David. 

1.  X)OW  down  thine  ear,  O  Lord,  hear  me: 
J3  for  I  am  poor  and  needy.  2.  Preserve  my 
soul;  for  I  am  holy:  O  thou  my  God,  save  thy 
servant  that  trusteth  in  thee.  3.  Be  merciful 
unto  me,  O  Lord  :  for  I  cry  unto  thee  daily. 
4.  Rejoice  the  soul  of  thy  servant:  for  unto  thee, 
O  Lord,  do  I  lift  up  my  soul.  5.  For  thou. 
Lord,  art  good,  and  ready  to  forgive  :  and  plen- 
teous in  mercy  unto  all  them  that  call  upon  thee. 
6.  Give  ear,  O  Lord,  unto  my  prayer;  and  attend 
to  the  voice  of  my  supplications.  7.  In  the  day 
of  my  trouble  I  will  call  upon  thee :  for  thou  will 
answer  me. 

This  psalm  was  published  under  the  title  of  a  prayer  of  David: 
not  as  if  David  sung  all  his  prayers,  but  into  some  of  his  songs  h? 
inserted  prayers;  for  a  psalm  will  admit  the  expressions  of  anj 
pious  and  devout  affections.  But  it  is  observable  how  very  plain 
the  language  of  this  psalm  is,  and  how  little  there  is  in  it  of 
poeticalflislits  or  figures,  in  comparison  with  some  other  psalms; 
for  the  flourishes  of  wit  arc  not  the  jiropcr  ornaments  of  prayer. 


PSALMS.   LXXXVI 


Now  here  we  may  observe, 

I.  The  petitions  he  puis  up  to  God.  It  is  true,  prayer  accident- 
ally may  ])reach,  but  it  is  most  fit  that  (as  it  is  in  this  prayer) 
every  j)assage  should  be  directed  to  God,  for  such  in  the  nature  of 
prayer  as  it  is  here  described,  (i'.4.)  Unto  thee,  O  Lord,  do  I  lift 
tip  nil/ sohI,  as  he  had  said,  25.1.  In  all  parts  of  ])rayer,  the 
soul  must  ascend  upon  tlie  wings  of  faith  and  holy  desire,  and  be 
lifted  up  to  God,  to  meet  the  communications  of  his  grace,  and  in 
an  expectation  raised  ven'  high  of  great  things  from  him. 

1.  He  begs  that  God  would  give  a  gracious  audience  to  his 
prayers;  (c  1.)  How  down  thine  car,  O  Lord,  hear  me.  When 
God  hears  our  prayers,  it  is  fitly  said  that  he  botes  dotvn  his  ear 
to  them,  for  it  is  admirable  condescension  in  God  that  he  is 
pleased  to  take  notice  of  such  mean  creatures  as  we  are,  and  such 
defective  prayers  as  onr's  arc.  He  repeats  this  again;  {v. 6.) 
"  Give  ear,  O  Lord,  tinio  niy  prayer,  a  favourable  ear,  though  it 
be  whispered,  though  it  be  stammered,  attend  to  the  voiee  of  my 
supplications."  Not  that  God  needs  to  have  his  affections  stirred 
up  by  any  thing  that  we  can  say  ;  but  thus  we  must  express  our 
desire  of  his  favour.  The  Son  of  David  spake  it  with  assurance 
and  pleasure;  (John,  11.  41,  42.)  Father,  I  thank  thee  that  thou 
hast  heard  me;  and  I  know  that  titoii  hearest  me  altcay. 

2.  He  begs  that  God  v^ould  take  him  under  his  special  protec- 
tion, and  so  be  the  Author  of  his  salvation;  (v. 2.)  Preserve  my 
soul,  save  thy  servant.  It  was  David's  soul  that  was  God's  ser- 
vant ;  for  those  only  serve  God  acceptably  that  serve  him  with 
their  spirits.  David's  concern  is  about  his  soul ;  if  we  understand 
it  of  his  natural  life,  it  teaches  us.  That  the  best  self-preservation 
is  to  commit  ourselves  to  God's  keeping,  and  by  faith  and  praver 
to  make  our  Creator  our  Preserver.  But  it  may  be  understood  of 
his  spiritual  life;  the  life  of  the  soul  as  distinct  from  the  body; 
"  Preserve  my  soul  from  that  one  evil  and  dangerous  thing  to 
souls,  from  sin;  preserve  my  soul,  and  so  save  nie."  All  those 
whom  God  will  save  he  does  preserve,  and  will,  to  his  heaVeidv 
kingdom. 

3.  He  begs  that  God  would  look  upon  him  with  an  eve  of  pitv 
and  compassion  ;  (v.  3.)  Be  merciful  to  me,  O  Lord.  It  is  mercy 
in  God  to  pardon  our  sins,  and  to  hel|)  us  out  of  our  distresses  ; 
both  these  are  included  in  this  praver,  God  be  merciful  to  me. 
"  Men  shew  no  mercy,  we  ourselves  deserve  no  mercy,  but,  Lord, 
for  mercy-sake,  be  merciful  unto  me." 

4.  He  begs  that  God  would  fill  him  with  inward  comfort ;  {v.  4.) 
Rejoice  the  soul  of  thy  servant.  It  is  God  only  that  can  ptit 
(fladness  into  the  heart,  and  make  the  soul  to  rejoice,  and  then, 
and  not  till  then,  the  joy  is  full :  as  it  is  the  duty  of  those  who  are 
God's  servants  to  serve  him  with  r/ladness,  so  it  is  their  privilege 
to  be  filled  tvith  joy  and  peace  in  believing ;  and  they  mav  in 
faith  pray,  not  only  that  God  will  preserve  their  souls,  but  that 
he  will  rejoice  their  souls,  and  the  joy  of  the  Lord  will  be  their 
strength.  Observe,  When  he  pravs.  Rejoice  my  soul,  he  aflds. 
For  vnto  thee  do  I  lift  up  my  soul.  Then  we  may  expect  comfort 
from  God,  when  we  take  care  to  keep  up  our  communion  with 
God;  prayer  is  the  nurse  of  sjiiritual  joy. 

II.  The  pleas  with  which  he  enforces  these  petitions. 

1.  He  pleads  his  relation  to  God  and  interest  in  him;  "Thou 
art  my  God,  to  whom  I  have  devoted  myself,  and  on  whom  I 
depend,  and  I  am  thy  servant,  (i'.2.)  in  subjection  to  thee,  and 
therefore  looking  for  protection  from  thee." 

2.  He  pleads  distress  ;  "  Hear  me,  for  I  am  poor  and  needy, 
therefore  I  want  thy  help,  therefore  none  else  will  hear  me."  God 
is  the  poor  man's  King,  whose  glory  it  is  to  save  the  souls  of  the 
needy;  they  who  are  poor  in  spirit,  who  see  themselves  empty 
and  necessitous,  are  most  welcome  to  the  God  of  all  grace. 

3.  He  pleads  God's  good-will  towards  all  that  seek  him;  (v.  5.) 
"  To  thee  do  1  do  /  lift  tip  my  soul  in  desire  and  expectation  ;  for 
thou.  Lord,  art  good;"  and  whither  should  beggars  go  but  to  the 
door  of  the  good  house-keeper?  The  goodness  of  God's  nature 
is  a  great  encouragement  to  us  in  all  our  addresses  to  him.  His 
goodness  appears  in  two  things,  giving  and  forgiving.  (1.)  He 
is  a  sin-pardoning  Gi>d ;  not  only  he  can  forgive,  but  he  is  read\ 
to  f(irgi-e;   ninie  ready  to  forgive  than  we  are  to  repent,     /said. 


Peh'lions. 

i  I  will  confess,  and  thou  forgaiest,  32.6.  (2.)  He  is  a  prayer- 
hearing  God  ;  he  is  plenteous  in  n)ercy,  very  full,  and  very  free, 
both  rich  and  liberal  unto  all  them  that  call  upon  him  ;  he  has 
wherewithal  to  supply  all  tluir  needs,  and  is  open-handed  in 
granting  that  supj)ly. 

4.  He  pleads  God's  good  work  in  himself,  by  which  he  had 
qualified  him  for  the  tokens  of  his  favour.  Three  things  were 
wrought  in  him  by  divine  grace,  which  he  looked  upon  as  earnests 
of  all  good. 

(1.)  A  conformity  to  God;  (d.2.)  I  am  holy,  therefore  preserve 
my  soul;  for  those  whom  the  Sjiirit  sanctifies  he  will  preserve. 
He  does  not  say  this  in  pride  and  vain-glory,  but  with  humble 
thankfulness  to  God  ;  L am  one  ivhom  thnufavourest,  so  the  margin 
reads  it,  whom  thou  hast  set  apart  for  thyself;  if  God  has  bcun 
a  good  work  of  grace  in  us,  we  must  own  that  the  time  was  a  time 
of  love;  then  was  I  in  his  eyes  as  one  that  found  favour ;  and 
whom  God  hath  taken  into  his  favour  he  will  take  under  his  pro- 
tection. All  his  saints  are  in  thy  hand.  Dent.  33.  3.  Observe, 
I  am  needy,  (i'.  1.)  yet  /  am  holy;  (v.  2.)  holy  and  yet  needy; 
poor  in  the  tvorld,  hut  rich  in  faith.  Those  who  preserve  their 
purity  in  their  greatest  poverty  may  assure  themselves  that  God 
will  jircserve  their  comforts,  will  preserve  their  souls. 

(2.)  A  confidence  in  God;  Save  thy  servant  that  trusteth  in 
thee.  They  that  are  holy  must,  nevertheless,  not  trust  in  them- 
selves, or  in  their  own  righteousness,  but  only  in  God  and  his 
grace.     They  that  trust  in  God  may  expecl  salvation  from  him. 

(3.)  A  disposition  to  communion  with  God;  he  hopes  God  will 
answer  his  prayers,  because  he  had  inclined  hiai  to  pray.  [  1.]  To 
be  constant  in  prayer;  L cry  unto  thee  daily,  and  all  the  day,  i'.3. 
It  IS  thus  our  duty  to  pray  always,  without  ceasing,  and  to  continue 
instant  in  prayer;  and  then  we  may  hope  to  tiave  our  prayers 
heard,  which  we  make  in  time  of  trouble,  if  we  have  made  con- 
science of  the  duty  at  other  times,  at  all  times.  It  is  comfortable 
if  an  affliction  finds  the  wheels  of  prayer  a-going,  and  that  ther 
are  not  then  to  be  set  a-going.  [2.]  To  be  inward  with  God  in 
prayer;  to  lift  up  his  soul  to  him,  t).4.  Then  we  may  hope  that 
God  will  meet  us  with  his  mercies,  when  we  in  our  pravers  send 
forth  o«f  souls  as  it  were  to  meet  him.  [3.]  To  be,  in  a  special 
manner,  earnest  with  God  in  prayer,  when  he  was  in  affliction: 
(v.  7.)  "  In  the  day  of  my  trouble,  whatever  others  do,  /  will 
call  upon  thee,  and-  commit  my  case  to  thee,  for  thou  wilt  hear 
and  answer  me,  and  I  shall  not  seek  in  vain,  as  those  did  who 
cried,  0  Baal,  hear  vs.  but  there  teas  no  voice,  nor  any  that 
regarded,  1  Kings,  18.  29. 

8.  Among  the  gods  t/iere  is  none  like  unto  thee, 

0  Lord:  neither  are  there  any  icorlcs  like  unto 
thy  works.  9.  All  nations  whom  thou  hast  made 
shall  come  and  worship  before  thee,  O  Lord  :  and 
shall  glorify  thy  name.  10.  For  thou  art  great, 
and  doest  wondrous  things:  thou  art  God  alone. 
11.  Teach  me  thy  way,  O  Lord;  I  will  walk  in 
thy  truth:  unite  my  heart  to  fear  thy  name.      12. 

1  will  praise  thee,  O  Lord  my  God,  with  all  my 
heart:  and  I  v»ill  glorify  thy  name  for  evermore. 
13.  For  great  is  thy  mercy  toward  me:  and  thou 
hast  delivered  my  soul  from  the  lowest  hell.  14 
O  God,  the  proud  are  risen  against  me,  and  the 
assemblies  of  violent  men  have  sought  after  my 
soul;  and  have  not  set  thee  before  them.  15.  But 
thou,  O  Lord,  art  a  God  full  of  compassion,  and 
gracious,  long-suffering,  and  plenteous  in  mercy 
and  truth.  16.  O  turn  unto  me,  and  have  mercy 
upon  me;  give  thy  strength  unto  thy  servant,  and 
save  the  son  of  thine  handmaid.  17.  Shew  me  a 
token  for  good ;  that  they  which  hate  me  may  see 


PSALMS,   LXXXVI. 


Petitions 


it,  and  be  ashamed  ;   because  thou,    Loud,    hast 
hclpen  me,  and  comforted  me. 

David  is  here  poiiia;  <iii  in  his  prayer. 

I.  He  gives  tilorv  to  God  ;  for  we  ought  in  our  prayers  to  praise 
him,  ascribing  kingdom,  power,  and  glory,  to  him,  with  the  most 
humble  and  reverent  adorations. 

1.  As  a  being  of  unparalleled  perfection,  such  a  one,  that  there 
is  none  like  him,  nor  any  to  he  compared  with  him,  v.  8.  Among 
the  gods,  the  false  gods,  whom  the  heathens  worsliijjped,  the 
angels,  the  kings  of  the  earth,  among  them  all,  theie  is  none  like 
untoikee,  O  Lord;  none  so  wise,  so  mighty,  so  good;  neither  are 
tliere  any  tvorks  like  viito  thy  works:  which  is  an  undeniable  proof 
that  there  is  none  like  him;  his  own  works  praise  him,  and  the 
best  way  we  have  of  praising  him,  is,  by  acknowledging  that  there 
is  none  like  him. 

2.  As  the  Fountain  of  all  being,  and  the  Centre  of  all  praise; 
{v.  9.)  "  Thou  hast  made  all  nations,  made  them  all  of  one  blood, 
they  all  derive  their  being  from  thee,  and  have  a  constant  depen- 
dence on  thee,  and  therefore  they  shall  come  and  worship  before 
thee,  and  glorify  thy  name."  This  was  in  ))art  fulfilled  in  the  mul- 
titude of  proselytes  to  the  Jewish  religion  in  the  days  of  David  and 
Solomon,  but  was  to  have  its  full  accomplishment  in  the  days  of 
the  Messiah,  when  some  out  of  every  kingdom  and  nation  should 
be  effectually  brought  in  to  praise  God,  Rev.  7.9.  It  was  by 
Christ  that  God  made  all  nations,  for  without  him  was  not  any 
thing  made  that  was  made,  and  therefore,  through  Christ,  and  hv 
the  power  of  his  gospel  and  grace,  all  nations  shall  be  brought  to 
tvorship  before  God,  Isa.  66.  23. 

3.  As  a  Being  infinitely  great;  (v.  10.)  "  Therefore  all  na- 
tions shall  worship  before  thee,  because  as  King  of  iiations  thou 
art  great,  thy  sovereignty  absolute  and  incontestable,  thy  raajestv 
terrible  and  insupportable,  thy  power  universal  and  irresistible, 
thy  riches  vast  and  inexhaustible,  thy  dominion  boundless  and 
unquestionable;  and,  for  the  proof  of  this,  thou  doest  wondrous 
things,  which  all  nations  admire,  and  v\hence  they  might  easily 
infer  that  thou  art  God  alone,  not  only  none  like  thee,  but  none 
beside  thee."  Let  us  always  entertain  great  thoughts  of  this  great 
God,  and  be  filled  with  holy  admiration  of  this  God  who  doeth 
wonders;  and  let  him  alone  have  our  hearts,  who  is  God  alone. 

4.  .As  a  Being  infinitely  good.  Man  is  bad,  very  wicked  and 
ule;  (ii.  14.)  no  mercy  is  to  be  expected  from  him;  but  thou, 
O  Lord,  art  a  God  full  of  compassion,  anil  gracious,  v.  15.  This 
is  that  attriliute  by  which  he  proclaims  his  name,  and  by  which 
we  are  therefore  to  proclaim  it,  Exod.  34.  6,  7.  It  is  his  goodness 
that  is  over  all  his  works,  and  therefore  should  fill  all  our  praises; 
and  this  is  our  comfort,  in  reference  to  the  wickedness  of  the 
worlil  we  live  in,  tliat,  however  it  be,  God  is  good.  Men  are 
barl)arous,  but  God  is  gracious;  men  are  false,  but  God  is  faithful. 
Gild  is  not  only  compassionate,  but  full  of  compassion,  and  in 
him  mercy  rvjoieelh  against  judgment.  He  is  long-suffering  to- 
wards us,  lliough  we  forfeit  his  favour,  and  provoke  him  to  anger, 
and  he  is  plenteous  in  mercy  and  truth,  as  faithful  in  performing 
as  he  «as  free  in  promising. 

5.  As  a  kind  Friend  and  bountiful  Benefactor  to  him.  We 
ought  to  praise  God  as  good  in  himself,  but  we  do  it  most  feel- 
ingly, when  we  observe  how  good  he  has  been  to  us.  This  there- 
fore the  psalmist  dwells  uium  with  most  pleasure,  r.l2, 13.  He 
had  said,  (r.  9.)  All  nations  shall  praise  thee,  O  Lord,  and  glorify 
thy  name.  It  is  some  satisfaction  to  a  good  man,  to  think  that 
others  shall  praise  and  glorify  God,  but  it  is  his  greatest  care  and 
plei.sure  to  do  it  himself.  "Whatever  others  do,"  (says  David,) 
"  /  will  praise  thee,  O  Lord  my  God,  not  only  as  the  Lord,  but  as 
my  God;  and  I  will  <lo  it  with  all  mine  heart;"  I  will  be  ready  to  do 
It,  and  cordial  m  it ;  I  will  d..  it  with  cheerfulness  and  liveliness, 
with  a  snicere  regard  to  thy  honour;  for  L  will  glorify  thy  name, 
not  for  a  time,  but  for  evermore.  I  will  do  it  as  long  as  I  live, 
and  hope  to  be  doing  it  to  eternity."  With  good  reason  does  he 
resolve  to  be  thus  .particular  in  praising  God,  because  God  had 
k.'iewed  him  particular  favours;   For  great  is  thy  mercy  toward  me. 

The   fountain   of  mercy   is   incxhaustiblv  full,   the  streams  of 


mercy  are  inestimably  rich ;  when  we  speak  of  God's  mercy  to  us, 
it  becomes  us  thus  to  magnify  it,  Great  is  thy  mercy  toicard  me. 
Of  the  greatness  of  God's  mercy,  he  gives  this  instance.  Thou 
hast  delivered  my  soul  from  the  lowest  hell ;  from  death,  from  so 
great  a  death,  as  St.  Paul,  (2  Cor.  1. 10.)  from  eternal  death,  so 
even  some  of  the  Jew  ish  writers  understand  it.  David  knew  he 
deserved  to  have  been  cast  off  for  ever  i]ito  the  lowest  hell  for  his 
sin  in  the  matter  of  Uriah  ;  but  Nathan  assured  him  that  the  Lord 
had  taken  away  his  sin;  and  by  that  word  he  was  delivered  from 
the  lowest  hell,  and  herein  God's  mercy  was  great  toward  him. 
Even  the  best  saints  ov\'e  it,  not  to  their  own  merit,  but  to  the 
mercy  of  God,  that  they  are  saved  from  the  lowest  hell:  and  the 
consideiation  of  that  should  greatly  enlarge  their  hearts  in  praisin'' 
the  mercy  of  God,  which  they  are  obliged  to  glorify  for  evermore. 
So  glorious,  so  gracious,  a  rescue  from  everlasting  misery,  justly 
requires  the  return  of  everlasting  praise. 

II.  He  prays  earnestly  for  mercy  and  grace  from  God.  He 
complains  of  the  restless  and  implacable  malice  of  his  enemies 
against  him  ;  («.  14.)  "  Lord,  be  thou  for  me ;  for  there  are  many 
against  me."  He  then  takes  notice  of  their  character;  they  were 
proud  men,  that  looked  with  disdain  upon  poor  David.  (Many  are 
made  persecutors  by  their  pride.)  They  were  violent  men,  that 
would  carry  all  before  them  by  force,  right  or  wrong;  they  were 
terrible,  formidable,  men,  (so  some,)  that  did  what  they  could  to 
frighten  all  about  them.  He  notices  their  number;  there  are 
assemblies  of  them,  they  were  men  in  authority,  and  met  in  coun- 
cils and  courts;  or  men  for  conversation,  and  met  in  clubs.  But, 
being  assembled,  they  were  the  more  capable  of  doing  mischief. 
He  notices  their  enmity  to  David :  "  They  rise  up  against  me  in 
open  rebellion ;  they  not  only  plot,  but  they  put  their  plots  in 
execution  as  far  as  they  can;  and  the  design  is  not  only  to  depose 
David,  but  to  destroy  him  ;  they  seek  after  my  life  to  slay  me, 
after  my  soul  to  damn  me,  if  it  lay  in  their  power."  And,  lastly. 
He  notices  their  distance  and  estrangement  from  God,  which  were 
at  the  bottom  of  their  enmity  to  David;  "  They  have  not  set  thee 
before  them  ,  and  what  good  can  be  expected  from  those  that  have 
no  fear  of  God  before  their  eyes?  Lord,  appear  against  them, 
for  they  are  thine  enemies  as  well  as  mine." 

His  petitions  arc, 

1.  For  the  operations  of  God's  grace  in  him,  v.  11.  He  prays 
that  God  would  give  him,  (1.)  An  understanding  heart,  that  he 
would  inform  and  instruct  him  concerning  his  duty;  "  Teach  me 
thy  way,  O  Lord,  the  way  that  thou  hast  appointed  me  to  walk 
in;  when  I  am  in  doubt  concerning  it,  make  it  plain  to"me  what 
I  should  do,  let  me  hear  thy  voice,  saying.  This  is  the  way," 
Isa.  30.  21.  David  was  well-taught  in  the  things  of  God,  and  yet 
was  sensible  he  needed  further  instruction,  and  many  a  time  could 
not  trust  his  own  judgment;  Teach  me  thy  way,  L  tvill  walk  in 
thy  truth.  One  would  think  it  should  be.  Teach  me  thy  truth, 
and  I  will  walk  in  thy  way;  but  it  comes  all  to  one,  it  is  tlie 
way  of  truth  that  God  teaches,  and  that  we  must  chouse  and  walk 
in,  Ps.ll9.  30.  Christ  is  the  Way  and  the  Truth,  and  we  must 
both  learn  Christ  and  walk  in  him.  We  cannot  walk  in  God's 
way  and  truth,  unless  he  teach  us;  and,  if  we  expect  he  should 
teach  us,  we  must  resolve  to  be  governed  by  his  teachings,  Isa.  2.  3. 
(2.)  An  upright  heart;  "  Ujiite  my  heart  to  fear  thy  name;  make 
me  sincere  in  religion  ;  a  hypocrite  has  a  double  heart,  let  mine 
be  single,  and  entire  for  God;  not  divided  between  him  and  the 
world;  not  straggling  from  him."  Our  hearts  are  apt  to  wander, 
and  hang  loose;  their  powers  and  faculties  scatter  after  a  thousand 
foreign  things;  we  have  therefore  need  of  God's  grace  to  unite 
them,  that  we  may  serve  God  with  all  that  is  within  us,  and  all 
little  enough  to  be  employed  in  his  service.  "  Let  my  heart  be 
fixed  for  God,  and  firm  aiid  faithful  to  him,  and  fervent  in  serving 
him,  that  is  an  united  heart." 

2.  For  the  tokens  of  God's  favour  to  him,  u.l6, 17.  Three 
things  he  here  pravs  for,  (1.)  That  God  would  speak  peace  and 
comfort  to  him  ;  "  O  turn  iintome,  as  to  one  thou  lovest,  and  hast 
a  kind  and  tender  concern  for;  my  enemies  turn  against  me, 
my  friends  turn  from  me,  Lord,  do  thou  turn  to  me,  and  have 
mercy  upon  me;  it  will  be  a  comfort  to  me  to  know  that  thou 


PSALMS,  LXXXVI.  LXXXVII. 


The  Glory  of  Zion. 


pitiest  me."  (2.)  That  God  would  work  deliverance  for  him,  and 
set  him  in  s:ifet\  ;  "Give  me  ihv  strenalh;  put  streiiglh  into 
m<>,  that  I  ni.iv  help  myself,  and  put  fortii  thv  slrenf;lli  for  nie, 
that  1  mav  he  saved  out  of  the  hands  of  those  tl'.at  seek  mv  rain." 
lie  iileads  relation;  "I  ain  //;//  scrvrnit ;  I  am  so  hv  hirth,  as  tlic 
son  of  lliine  luiiidmaiil,  horn  in  tiiy  house,  and  thejefore  tiiou  art 
mv  ric,iilfnl  Owner  and  Proprietor,  from  «liom  I  mav  expert  pro- 
lection,  lam  thine,  save  me."  The  ehihlren  of  jiodly  parents, 
who  were  helimes  (h^healed  to  the  Lord,  mav  plead  it  «itli  liim; 
if  tliev  come  tmder  the  (hseiplino  of  iiis  family,  ihev  are  entitled 
to  the  privile2;es  of  it.  (3.)  That  God  would  put  reputation  on 
him;  "  S/irw  me  a  token  for  rinod;  make  it  to  appear  to  others 
as  well  as  to  myself,  that  tliou  art  doine;  me  sjood,  and  desisjnins; 
further  cjood  for  me.  Let  me  have  some  unqnestionahle  illustrious 
instances  of  thy  favour  to  me,  that  they  whieh  hate  vie  may  see  it, 
and  be  ashamed  of  their  enmity  to  me,  as  they  will  have  reason 
to  he,  when  thev  pereei\e  that  thon.  Lord,  hast  holpen  me,  and 
comforted  me;  and  that  therefore  thev  have  heen  strivins;  ac;ainst 
God,  (ipposinc;  one  whom  he  owns,  and  that  thev  have  been 
slrivin;;  in  vain  to  ruin  and  \ex  one  whom  God  himself  has 
undertaken  to  hel))  and  comfort."  The  joy  of  the  saints  shall  be 
the  shame  of  their  persecutors. 

PSALM  LXXXVIT. 

Theforcc'oin^  psalm  teas  I'fnj  plain  atid  easy,  hit  in  this  are  thinfc^  dark  and 
hard  to  he  understood.  It  Is  an  cneomiiim  of  Zinn,  as  a  type  and  figure  of 
ihc  i;os])cl-church,  to  uhich  irhat  is  here  spoken  is  vcrij  applieable.  Ziim,  for 
the  Icmpit's  sake,  is  here  preferred,  I.  Before  the  rest  of  the  land  of  Canaan, 
as  beinf  erowneii  uiih  special  tokens  of  God's faroiir,  ti.  1..3.  II.  Before 
any  other  place  or  country  lehatsoever,  as  heinp:  replenished  irifk  more  eminent 
men,  and  leilh  a  f^nater  flcnty  of  dieine  blessings,  j'.-1..7.  Some  think  it 
lias  penned  to  express  the  ,joy  of  God's  people  when  Zion  teas  in  a  floiirishinf^ 
state;  others  thinkit  uas  penned  to  encourage  their  faith  and  hope  irhen  Zion 
tnis  in  rvins,  and  teas  to  be  rebuilt,  after  the  captirity ;  though  no  man  cared 
for  her;  (Jer.  JO.  17.)  Tliis  is  Zion  wliom  no  man  seelietli  after;  yet  God 
had  done  great  things  for  her,  and  spoken  glorious  things  of  her,  uhich  should 
all  have  their  perfection  and  aecomplishment  in  the  gospel-church;  to  thai 
therefore  wc  must  have  an  eye,  in  singing  this  fsalin. 

A  psalm  or  song  for  the  sons  of  Korah. 

1.  TXIS  foundation   is  in  the    holy   mountains. 
JrX   2.  The    Lord    loveth    the    gates  of  Zion 
mofe  than  all  the  dwellings  of  Jacob.    3.  Glorious 
things  are  spoken  of  thee,  O  city  of  God.  Selah. 

Some  make  the  first  words  of  the  psalm  to  he  part  of  the  title; 
it  is  a  psdm  or  song,  whose  subject  is  the  holv  mountains;  the 
temple  built  in  Zion  upon  mount  INIoriah.  That  is  the  foundation 
of  the  argument,  or  beginnin"'  of  the  psalm.  Or,  we  may  suppose 
the  psalmist  had  now  the  tabernacle  or  temple  in  view,  and  w.as 
contemplating  the  glories  of  it,  and  at  length  he  breaks  out  into 
this  expression,  which  has  reference,  though  not  to  what  he  had 
written  before,  yet  to  what  he  had  thought  of;  every  one  knew 
what  he  meant  when  he  had  said  thus  abruptly.  Its  foundation 
is  in  the  holy  mountains. 

Three  things  are  here   ol)served,  hi  praise  of  the  temple. 

1.  That  it  was  founded  on  the  holv  mountains,  v.l.  The 
church  has  a  foundation,  so  that  it  cannot  sink  or  totter;  Christ 
himself  is  the  Foundation  of  it,  which  God  has  laid.  The  Jerusa- 
lem above  is  a  city  that  has  foundations.  The  foundation  is  upon 
the  mountains;  it  is  built  hii^h,  the  movntain  of  the  Lord's  house 
is  established  npnn  the  top  of  the  mountains,  Isa.2.2.  It  is  built 
firm;  the  mountains  arc  rockv,  and  on  a  rock  the  church  is  built. 
The  world  is  founded  upon  the  seas,  (24.2.)  which  are  continually 
ebbing  and  flowing,  and  are  a  very  weak  foundation;  Babel  was 
built  in  a  plain,  where  the  ground  was  rotten;  but  the  church  is 
Oudt  upon  the  everlasting  mountains,  and  the  perpetual  hills;  for 
sooner  shall  the  mountains  depait,  and  the  hills  be  removed,  than 
the  covenant  of  God's  peace  shall  he  disannulled,  and  on  that 
tne  church  is  built,  Isa.54.10.  The  foundation  is  upon  the  holy 
mountains.  Holiness  is  the  strength  and  stability  of  the  church, 
tiiat  IS  It  ■^■hich  will  support  it,  and  keep  it  from  sinking;  not  so 


much  that  it  is  built  upon  mountains,  as  that  it  is  built  upon  holy 
mountains;  upon  the  promise  of  God,  for  the  confinnlngof  which 
he  has  sworn  by  his  holinesTj ;  upon  the  sanctification  of  the  Sjjirit, 
which  will  secure  the  hapjiiness  of  all  the  saints. 

C2.)  That  (iod  had  expressed  a  pirticular  affection  for  if ;  (p. 2.) 
The  Lord  loveth  the  rjales  of  Zinn,  of  the  lemjile,  of  the  houses  of 
<lo(  Iriiie,  (so  the  Clialdee,)  more  them  all  the  dirvUings  of  Jacob, 
whether  in  Jerusalem,  or  anv  where  else  in  the  country.  God 
had  said  concerning  Zion,  This  is  my  rest  fur  ever,  here  will  I 
divell;  there  he  met  his  people,  and  conversed  with  them,  received 
their  homage,  and  shewed  them  the  tokens  of  his  favour,  and 
thercfoie  we  may  conclude  how  well  he  loves  those  gates.  Note, 
(1.)  God  has  a  love  for  the  dwellings  of  Jacob,  has  a  gracious 
regard  to  religious  families,  and  accepts  their  familv-worship. 
(2.)  Yet  he  loves  the  gates  of  Zion  better,  not  only  better  than 
any,  hut  better  than  all,  of  the  dwellings  of  Jacob.  God  was 
worshipped  in  Ihc  dwellings  of  Jacob,  and  familv-worship  is 
familv-dutv,  which  must  by  no  means  he  neglected  ;  vet,  when 
thev  come  in  competition,  public  worship  (eceteris  paribus — other 
thinqs  heinij  equal)   is  to  be  preferred  before  private. 

3.  That  there  was  much  said  concerning  it  in  the  word  of  God ; 
(v.  3.)  Gloriovs  things  are  spoken  of  thee,  O  city  of  God.  We  are 
to  judge  of  things  and  persons  by  the  figure  they  make,  and  the 
estimate  put  upon  them,  in  and  by  the  scripture.  Many  base 
Ihinsrs  were  spoken  of  the  city  of  God  by  the  enemies  of  it,  to 
render  it  mean  and  odious,  lint  by  him  whose  jndcmenl  we  are 
sure  is  accordins;  to  truth,  glorious  things  arc  spoken  of  it;  God 
said  of  the  temple.  Mine  eyes  and  mine  heart  shall  be  there  per- 
petiialli)  ;  I  have  sanctified  this  house,  that  my  name  may  be  there 
for  ever,  2Chron.7. 16.  Beavtifid  for  situation  is  mount  Zion, 
Ps.40.  2.  These  are  glorious  things.  Yet  more  glorious  things 
are  spoken  of  the  gospel-church  ;  it  is  the  spouse  of  Christ,  the 
purchase  of  his  blood,  it  is  a  peculiar  people,  a  holy  nation,  a 
royal  priesthood,  and  the  gates  of  hell  shall  not  prevail  against  it. 
Let  us  not  be  ashamed  of  the  church  of  Christ  in  its  meanest 
condition,  nor  of  anv  that  belong  to  it,  nor  disown  our  relation 
to  it,  though  it  be  turned  ever  so  much  to  our  reproach.  Since 
such  glorious  things  are  spoken  of  it,  and  not  one  iota  or  tittle  of 
what  is  said  shall  fall  to  the  ground. 

4.  I  will  make  mention  of  Rahab  and  Baby- 
lon to  them  that  know  me  :  behold  Philistia,  and 
Tyre,  Avitlt  Ethiopia  ;  this  man  was  born  there. 
•5.  And  of  Zion  it  shall  be  said.  This  and  that  man 
was  born  in  her:  and  the  Highest  himself  shall 
establish  her.  6.  The  Lord  shall  count,  when  he 
writeth  up  the  people,  that  this  man  was  born  there. 
Selah.  7.  As  well  the  singers  as  the  players  on 
instruments  shall  be  there:  all  my  springs  are  in 
thee. 

Zion  is  here  compared  with  other  places,  and  preferred  before 
them;  the  church  of  Christ  is  reorc  glorious  and  excellent  than 
the  nations  of  the  earth. 

1.  It  is  owned  that  other  places  have  their  glories;  (f. 4.)  "/ 
will  make  ynention  of  Rahab,"  that  is,  "Egypt,  and  Babylon,  to 
them,  that  know  me,  and  are  about  me,  and  with  whom  I  discourse 
about  pul)lic  affairs,  behold  Philistia  and  Tyre,  with  Ethiopia,"  or 
rather  Arabia;  we  shall  observe  that  this  man  was  born  there; 
here  and  there  one  famous  man,  eminent  for  knowledge  and 
virtue,  maybe  produced,  that  was  a  native  of  these  countries; 
here  and  there  one  that  becomes  a  proselyte,  and  a  worshipper 
of  the  true  God.  But  some  give  another  sense  of  it;  that  it  is  a 
prophecv  or  promise  of  bringing  the  Gentiles  into  the  church, 
and  of  uniting  them  in  one  body  with  the  Jews.  God  says,  "/ 
will  reckon  Egypt  and  Babylon  with  them  that  know  me.  I  will 
reckon  them  my  people  as  much  as  Israel,  when  they  shall 
receive  the  gospel  of  Christ,  and  own  them  as  born  in  Zion,  born 
again  there,  and  admitted  to  the  privileges  of  Zion  as  freely  as 


PSALMS,  LXXXVII,  LXXXVIII. 


The  Glory  of  Zion. 


ttue-born  Israelite."  Tliey  that  ^¥cre  straTis;ers  and  foreigners, 
hev.ome  fellow  citizens  uil/i  the  saints,  E)ili.2.19.  A  Gentile 
CDiiveit  shall  stand  upon  a  level  with  a  native  Jew;  compare 
Isd.  19.23.  .25.  The  Loidshall  iay,  Blessed  be  Egypt  my  people, 
and  Assyria  the  trorh  of  my  hands,  and  Israel  mine  inheritance. 

2.  It  is  proved  that  the  glory  of  Zion  outshines  llieni  all,  upon 
many  accounts  ;   for, 

(1.)  7ion  shall  produce  many  great  and  good  men  that  shall  be 
famous  in  their  generation,  d.  5.  Of  Zion  it  shall  be  said  by  all 
her  neighbours,  that  this  and  that  man  was  born  in  her,  many  men 
of  renown  for  wisdom  and  pietv,  and  especially  for  acquaintance 
with  the  words  of  God  and  the  visions  of  the  Almighty.  Many 
prophets  and  kings,  who  should  be  greater  favourites  of  Heaven, 
and  greater  blessings  to  the  earth,  than  ever  were  bred  in  Egypt 
r)r  Babvion.  The  worthies  of  the  church  far  exceeded  those  of 
heathen  nations,  and  their  names  will  shine  brighter  than  in  per- 
petual records.  A  man,  a  man  was  born  in  her;  by  which  some 
understand  Christ,  that  Man,  that  Son  of  man,  who  is  fairer  than 
the  children  of  men,  he  was  born  at  Bethlehem  near  Zion,  and 
was  llie  Glory  of  his  people  Israel.  The  greatest  honour  that  ever 
was  put  upon  the  Jewish  nation,  was,  that  of  them,  as  concerning 
the  flesh,  Christ  came,  Rom.  9.  5.  Or  this  also  may  be  applied  to 
\]\c  con\crsion  of  the  Gentiles;  Of  Zion  it  shall  be  said,  that  the 
law  which  went  forth  out  ol  Zion,  the  gos))el  of  Christ,  shall  be 
an  instrument  to  beget  many  souls  to  God,  and  the  Jerusalem  that 
is  from  above  shall  be  acknowledged  the  mother  of  them  all. 

(2.)  Zion's  interest  shall  be  strengthened  and  settled  by  an 
aluiighty  power.  The  Highest  himself  shall  undertake  to  estab- 
lish her,  who  can  do  it  effectually  ;  the  accession  of  proselvtes 
1  ut  rif  divers  nations,  shall  be  so  far  from  occasioning  discord  and 
division,  that  it  shall  contribute  greatly  to  Zion's  strength;  for 
God  himself,  having  founded  her  upon  an  everlasting  foundation, 
x\hatcver  convulsions  and  revolutions  there  are  of  stales  and 
kingdoms,  and  however  heaven  and  earth  may  be  shaken,  these 
are  things  which  cannot  be  shaken,  but  must  remain. 

(3.)  Zion's  sons  shall  be  registered  with  honour;  (d.G.)  The 
Lord  shall  covnt,  when  he  writes  up,  the  people,  and  takes  a  cata- 
logue of  his  subjects,  that  this  man  teas  born  there,  and  so  is  a 
subject  b\  birth,  bv  the  first  birth,  being  born  in  his  house — by  the 
second  birth,  beinij  l)orn  again  of  his  Spirit.  When  God  comes 
to  return  wilh  the  children  of  men,  that  he  may  render  to  every 
man  according  to  his  works,  he  shall  observe  who  was  born  in 
Zion,  and  consrqiienllv  enjoxed  the  privileges  of  God's  sanctuary, 
to  whom  j)erlained  the  adoption,  and  the  glory,  ancLthe  covenants, 
and  the  service,  of  God,  Rom. 9. 4. — 3.1,2.  For  to  them  much 
was  given,  and  therefore  of  them  much  will  be  required,  and  the 
account  will  be  accordingly ;  five  talents  must  be  improved  by 
those  that  were  intrustt  d  with  five.  I  know  thy  works,  and  ichere 
thou  dwellcst,  and  where  thou  wast  born.  Selah.  Let  those  that 
dwell  hi  Zion  mark  this,   and  live  up  to  their  profession. 

(4.)  Zion's  songs  shall  be  sung  with  joy  and  triumph.  As  well 
the  singers,  as  the  players  on  instruments,  shall  be  there  to  praise 
God,  r.7.  It  was  much  to  the  honour  of  Zion,  and  is  to  the 
honour  of  the  gospel-church,  that  there  God  is  served  and 
worshipped  wilh  rejoicing;  his  work  is  done,  and  done  cheerfully; 
see  68.25.  All  my  springs  are  in  thee,  O  Zion:  so  God  says;  he 
has  deposited  treasures  of  grace  in  his  holy  ordinances,  there 
are  the  springs  from  which  those  streams  take  rise,  ivhich  make 
glad  the  city  of  our  God,  46.4.  So  the  psalmist  says,  reckoning 
the  springs,  from  'vhich  his  dry  soul  must  be  watered,  to  lie  in  the 
lanctuary,  m  the  word  and  ordinances,  and  in  the  communion  of 
saints;  the  springs  of  the  joy  of  a  carnal  worldling  lie  in  wealth 
and  pleasure,  but  the  springs  of  the  joy  of  a  gracious  soul  lie  in 
the  word  of  God  and  prayer.  Christ  is  the  true  Temple;  all  our 
springs  are  in  him,  and  from  him  all  our  streams  flow;  it  pleased 
the  Father,  and  all  believers  are  well  pleased  wilh  it  too,  that  in 
htm  should  all  fulness  dwell. 

PSALM  LXXXVIIL 

This  psalm  is  a  lumenlation  ;  oi\ti{  '/-t  nn.xt  melancholy  of  all  the  psalms;  and 
II  do'i,   not   wnclnJe,  as   usuallj  CW   rtlrnclioly  psalms  do,  tiilh  the' least 


intimation  of  comfort  or  joy,  but,  from  first  to  last,  it  is  motirnini:  and  hoc. 
Jt  is  nut  upon  a  pnhlic  account  that  the  psalmist  here  complains,  (here  is  no 
mention  of  the  afflictions  of  the  church,)  hut  onltj  upon  a  personal  account 
especially  trouble  of  mind,  and  the  grief  impressed  u/ion  his  spirits,  both  by 
his  outward  afflictions,  and  by  the  remembrance  of  his  sins,  and  the  fear  oj 
God's  urath.  Jt  is  reckoned  among  the  penitential  psalms,  and  it  is  trell 
uhen  our  fears  arc  thus  turned  into  the  right  channel,  and  we  take  occasiin 
from  our  worldly  grievances  to  sorrow  after  a  godly  sort.  In  this  psalm,  n-e 
have,  I.  The  great  pressure  of  spirit  that  the  psalmist  teas  under,  r.S.fi. 
//.  TTie  wrath  of  God,  which  was  the  cause  of  that  pressure,  r.  7, 15..  17. 
///.  The  wickedness  of  his  friends,  r.8,  18.  IV.  Tlie  application  he  made  to 
God  by  prayer,  r.  1,2,  9,  13.  V.  His  humble  expostulations  and  pleadings 
with  God,  r.  10, 12,14.  Those  who  eire  in  trouble  of  mind  may  sing  this 
psalm  feelingly;  those  that  are  not  ought  to  sing  it  thankfully,  blessing  God 
that  it  is  not  their  case. 

A  song  or  psalm  for  the  sons  of  Korah,  to  the  chief  musician  upon 
Mahalalh  Leannoth,  Maschil  of  Hemaii  the  Ezrahite. 

1.  /~\  LORD  God  of  my  salvation,  I  have  cried 
v_/  day  (md  night  before  thee :  2.  Let  my 
prayer  come  before  thee:  incline  thine  ear  unto 
my  cry;  3.  For  my  soul  is  full  of  troubles;  and 
my  life  draweth  nigh  unto  the  grave.  4.  I  am 
counted  wilh  them  that  go  doAvii  into  the  pit:  I 
am  as  a  man  that  hath  no  strength  :  5.  Free 
among  the  dead,  like  the  slain  that  lie  in  the 
grave,  whom  thou  rememberest  no  more:  and 
they  are  cut  off  from  thy  hand.  0.  Thou  hast 
laid  me  in  the  lowest  pit,  in  darkness,  in  the 
deeps.  7.  Thy  wrath  lieth  hard  upon  me,  and 
thou  hast  afflicted  me  with  all  thy  Avaves.  Selah. 

8.  Thou  hast  put  away  mine  acquaintance  far 
from  me;  thou  hast  made  mean  abomination  unto 
them:  I  am  shut  up,  and  I   cannot  come  forth. 

9.  Mine  eye  mourneth  by  reason  of  affliction: 
Lord,  I  have  called  daily  upon  thee,  I  have 
stretched  out  my  hands  unto  thee. 

It  sliould  seem,  by  the  titles  of  this  and  the  following  psalm, 
that  Hcman  was  the  penman  of  the  one,  and  Ethan  of  the  other. 
There  were  two  of  these  names,  who  were  sons  of  Zerah  the  son 
of  Judah,  1  Chron.2.4, 6.  There  were  two  others  famed  for 
"isdom,  (iKings, 4.  31.)  where,  to  magnify  Solomon's  wisdom, 
he  is  said  to  be  xeiser  than  Hcman  and  Ethan.  Whether  the 
Ileniau  and  Ethan,  who  were  Levites  and  precentors  in  the  songs 
of  Zion,  were  the  same,  we  are  not  sure,  nor  which  of  these,  nor 
whether  any  of  these,  were  the  penmen  of  these  psalms;  there 
was  a  Heman  that  was  one  of  the  chief  singers,  who  is  called  the 
king's  seer  or  prophet,  in  the  Avords  of  God;  (lChron.25.  5.)  if 
is  probable  that  tliis  also  was  a  seer,  and  yet  could  see  no  com- 
fort for  himself,  an  instructor  and  comforter  of  others,  and  yet 
himself  putting  comfort  away  from  him. 

The  very  first  words  of  the  psalm  are  the  only  words  of  comfort 
and  support  in  all  the  psalm.  There  is  nothing  about  him  but 
clouds  and  darkness;  but,  before  he  begins  his  complaint,  he 
calls  God  the  God  of  his  salvation,  which  intimates,  both  that  he 
looked  for  salvation,  bad  as  things  were,  and  that  he  looked  up  to 
God  for  the  salvation,  and  depended  upon  him  to  be  the  Author  of  it. 

Now  here  we  have  the  ]isalmist, 

1.  A  man  of  prayer,  one  that  gave  himself  to  prayer  at  all  limes, 
but  especially  now  that  he  was  in  affliction  :  for  is  any  afflicted? 
Let  him  pray.  It  is  his  comfort,  that  he  had  prayed,  it  is  his  cora- 
plaint,  that,  notwithstanding  his  prayer,  he  was  still  in  affliction. 
He  was,  (1.)  Very  earnest  in  prayer;  "  I  have  cried  unto  thee, 
{v.\.)  and  have  stretched  out  my  hands  unto  thee,  (i'.9.)  as  o».ie 
that  would  take  hold  on  thee,  and  even  catch  at  the  mercy,  with 
a  holy  fear  of  coming  short  and  missing  of  it."  (2.)  He  was  very 
frequent  and  constant  in  prayer;  "  I  have  called  upon  thee  daily, 
(u.O.)  nay,  day  and  night,"  i\  1.     For  thus  men  ought  always  to 


PSALMS,  LXXXVIII. 


Complainls. 


pray,  and  not  to  faint;  God's  own  elect  cry  day  and  night  to  him; 
not  onlv  morning  and  evening,  hesinning  every  day  and  every 
niglif  with  jiraver,  Imt  spending  tlie  day  and  niglit  in  praver.  This 
IS  indeed  praying  always;  and  then  \vc  siiail  sjieed  in  prayer,  when 
we  continue  instant  in  prayer.  (3.)  He  directed  ids  prayer  to  God, 
and  from  him  expected  and  desired  an  answer;  (t'.  2.)  "Let  my 
prayer  eome  before  thee,  to  be  accepted  of  tiiee,  not  before  men, 
to  be  seen  of  tlieni,  as  the  Pharisees'  ])rayers."  He  does  not 
desire  that  men  should  hear  them,  but,  "Lord,  incline  tkoit  thine 
ear  unto  my  cry,  for  to  that  I  refer  myself,  give  what  answer  to  it 
thou  pieasest." 

2.  He  was  a  man  of  sorrows,  and  therefore  some  make  Iiim,  in 
this  psalm,  a  type  of  Christ,  whose  complaints  on  the  cross,  and 
sometimes  before,  were  niucii  to  the  same  purport  w  ilh  this  psalm. 
He  cries  out,  (i'.3.)  3Ty  soiii  is  full  of  iroiihfes;  so  Christ  said, 
A'bio  is  my  soul  troubled;  and,  in  his  agony,  3Ty  snulis  exceediny 
sorrouful,  like  the  psalmist's  here,  even  unto  death,  for  he  says, 
3fy  life  draws  niyli  tmto  the  grave.  Heman  was  a  very  wise  man, 
and  a  good  man,  a  man  of  God,  and  a  singer  too,  and  one  may 
therefore  suppose  him  to  be  a  man  of  a  cheerful  spirit,  and  yet 
now  a  man  of  a  sorrowful  spirit,  troubled  in  mind,  and  upon  the 
brink  of  despair.  Inward  trouble  is  the  sorest  trouble,  and  that 
which,  sometimes,  the  best  of  God's  saints  and  servants  have  been 
severely  exercised  with.  The  spirit  of  man,  of  the  greatest  of 
men,  will  not  always  sustain  the  infirmity,  but  will  droop  and  sink 
under  it;  who  then  can  hear  a  xvounded  spirit? 

3.  He  looked  upon  himself  as  a  dying  man,  whose  heart  was 
ready  to  break  with  sorrow;  (v. 5.)  "Free  among  the  dead,  one  of 
that  ghastly  corporation;  like  the  slain  that  lie  in  the  grave,  whose 
rotting  and  perishing  nobody  takes  notice  of,  or  is  concerned  for; 
nay,  whom  thou  rememberest  no  more,  to  protect  or  provide  for 
the  dead  bodies,  but  they  liecome  an  easy  prey  to  corruption  and 
the  worms,  they  are  cut  of f  from  thy  hand,  which  was  once 
employed  in  supporting  them,  and  reaching  out  to  them  ;  but  now 
there  is  no  more  occasion  for  if,  they  are  cut  off  from  it,  and  cut 
off  by  it;"  (for  God  icill  not  stretch  out  his  hand  to  the  grave, 
^ob, 30.24.)  "thou  hast  laid  mc  in  the  lowest  pit,  as  low  as  pos- 
sible, my  condition  low,  my  spirits  low,  in  darkness,  in  the  deep, 
(v.G.)  sinking,  and  seeing  no  way  open  of  escape,  brought  to  the 
last  extremity,  and  ready  to  give  up  all  for  gone,"  Thus  greatly 
may  good  men  be  afflicted,  and  such  dismal  apprehensions  may 
they  have  concerning  their  afflictions,  and  such  dark  conclusions 
may  thev  sometimes  be  ready  to  make  concerning  the  issue  of 
them,  through  the  power  of  melancholy  and  the  weakness  of  faith. 

4.  He  complained  most  of  God's  displeasure  against  him,  which 
infused  the  wormwood  and  the  gall  into  the  affliction  and  the 
misery;  (c.T.)  Thy  wrath  lies  hard  upon  me:  could  he  have  dis- 
cerned the  favour  and  love  of  God  in  his  affliction,  it  had  lain  light 
«;])on  him;  but  it  Tay  hard,  very  hard,  upon  him,  so  that  he  was 
ready  to  sink  and  faint  under  it.  The  impressions  of  this  wrath 
upon  his  spirits,  were  God's  waves  with  which  he  afflicted  him, 
which  rolled  upon  him,  one  on  the  neck  of  another,  so  that  he 
scarcely  recovered  from  one  dark  thought,  before  he  was  oppressed 
with  another;  these  waves  beat  against  him  with  noise  and  fury; 
fiot  some,  but  all,  of  Gods  waves  were  made  use  of  in  afflicting 
him,  and  bearing  him  down.  Even  the  children  of  God's  love 
may  sometimes  apprehend  themselves  children  of  wrath,  and  no 
outward  trouble  can  lie  so  hard  upon  them  as  that  apprehension. 

5.  It  added  to  this  affliction,  that  his  friends  deserted  him,  and 
made  themselves  strange  to  Kim.  When  we  are  in  trouble,  it  is 
some  comfort  to  have  those  about  us,  that  love  us  and  sympathize 
with  us,  but  this  good  man  had  none  such;  which  gives  him 
occasion  not  to  accuse  them,  or  charge  them  with  treachery, 
ingratitude,  and  inhumanity,  but  to  complain  to  God,  with  an  eye 
to  his  hand  in  this  part  of  the  affliction ;  (v.  8.)  TTiou  hast  put 
away  mine  acquaintance  far  from  me.  Providence  had  removed 
them,  or  rendered  them  incapable  of  being  serviceable  to  him,  or 
alienated  their  affections  from  him,  for  every  creature  is  that  to  us 
(Hud  no  more)  that  God  makes  it  to  be;  if  our  old  acquaintance  be 
shy  of  us,  and  those  we  expect  kindness  from  prove  unkind,  we 
must  bear  that  with  the  same  patient  submission  to  the  divioe  will 

VOL.    II.  101 


that  we  do  other  afflictions,  Job,  19. 13,  Nay,  his  friends  wen 
not  only  strange  to  him,  but  even  haled  him,  because  he  was  poor 
and  in  distress;  "  Thou  hast  made  me  an  abonmiaiion  to  them; 
they  are  not  only  shy  of  me,  but  sick  of  me,  and  I  am  biuked 
upon  by  them,  not  only  with  contempt,  but  with  abhorrence." 
Let  none  think  it  strange  concerning  such  a  trial  as  this,  when 
Heman,  who  was  so  famed  for  wisdom,  was  yet,  when  the  world 
frowned  upon  him,  neglected,  as  a  vessel  in  «hich  is  no  pleasure. 
Lastly,  He  looked  upon  his  case  as  helpless  and  deplorable: 
"  I  am  shut  vp,  and  I  cannot  come  forth,  a  close  prisoner,  under 
the  arrests  of  divine  wrath,  and  no  way  open  of  escape."  He 
therefore  lies  down  and  sinks  under  his  troubles,  because  he  sees 
not  any  probability  of  getting  out  of  them.  For  thus  he  bemoans 
himself;  (v.  9.)  Mine  eye  mournclh  by  reason  of  affliction; 
sometimes  giving  vent  to  grief  by  weeping  gives  some  ease  to 
a  troubled  spirit.  Yet  weeping  must  not  hinder  praying;  wo 
must  sow  in  tears;  Mine  eye  mourns,  but  I  cry  unto  titce  daily; 
let  prayers  and  tears  go  together,  and  they  shall  be  accepted 
together;  I  have  heard  thy  prayers,  I  have  seen  thy  tears, 

10.  Wilt  thou  shew  wonders  to  the  dead?  shall 
the  dead  arise  and  praise  thee?  Selah.  11.  Shall 
thy  loving-kindness  be  declared  in  the  grave,  or 
thy  faithfulness  in  destruction?  12.  Shall  thy 
wonders  be  known  in  the  dark,  and  thy  righteous- 
ness in  the  land  of  forgetfulness?  13.  But  unto 
thee  have  I  cried,  O  Lord  ;  and  in  the  morning 
shall  my  prayer  prevent  thee.  14.  Lord,  why 
castest  thou  off  my  soul?  tcliy  hidest  thou  thy 
face  from  me?  15.  I  am  afflicted  and  ready  to  die 
from  my  youth  up ;  tvhile  I  suffer  thy  terrors,  I  am 
distracted.  16.  Thy  fierce  wrath  goelh  over  me; 
thy  terrors  have  cut  me  off.  17.  They  came  round 
about  me  daily  like  water;  they  compassed  me 
about  together.  18.  Lover  and  friend  hast  thou 
put  far  from  me,  and  mine  acquaintance  into 
darkness. 

w 

In  these  verses, 

I.  The  psalmist  expostulates  with  God  concerning  the  present 
deplorable  condition  he  was  in;  (r.  10..12.)  "  Wilt  thou  do  a 
miraculous  work  to  the  dead,  and  raise  them  to  life  again  ?  Shall 
those  that  arc  dead  and  buried  rise  up  to  praise  thee  ?  No,  they 
leave  it  to  their  children  to  rise  up  in  their  rooms  to  praise  Ciod, 
none  expects  that  they  should  do  it;  and  wherefore  should  they 
rise?  Wherefore  should  thev  live,  but  to  praise  God?  The  life  we 
are  born  to  at  first,  and  the  life  we  hope  to  rise  to  at  last,  must 
thus  be  spent.  But  shall  thy  loving-kindness  to  thy  people  be 
declared  in  the  grave,  either  by  those,  or  to  those,  that  lie  buried 
there?  And  thy  faithfulness  to  thy  promise,  shall  that  be  told  in 
destruction ;  shall  thy  wonders  be  wrought  in  the  dark,  or  known 
there  ;  and  thy  righteousness  in  the  grave,  which  is  the  land  of 
forgetfulness,  where  men  remember  nothing,  nor  are  themselves 
remembered?  Departed  sords  mav  indeed  know  God's  wonders, 
and  declare  his  faithfulness,  justice,  and  lovins-kindness,  but 
deceased  bodies  cannot;  they  can  neither  receive  God's  favours  in 
comfort,  nor  return  them  in  praise."  Now  we  will  not  suppose 
these  expostulations  to  be  the  language  of  despair,  as  if  he  thought 
God  could  not  help  him,  or  would  not,  much  less  do  they  bespeak 
any  disbelief  of  the  resurrection  of  the  dead  at  the  last  day;  but 
he  thus  pleads  with  God  for  speedy  relief;  "Lord,  thou  art  good, 
thou  art  faithful,  thou  art  righteous ;  these  attributes  of  thine  will 
be  made  known  in  my  deliverance,  but,  if  it  be  not  hastened,  it 
will  come  too  late;  for  I  shall  be  dead,  and  past  relief,  dead,  and 
not  capable  of  receiving  any  comfort,  very  shortly."  Job  onea 
pleaded  this,  Job,7.8.— 10!21. 

n.  He  resolves  to  continue  instant  in  prayer,  and  the  more  ■• 


PSALMS,  LXXXVIII,  LXXXIX. 


Complaints 


because  t!ie  (reFivcrance  Aas  trefenvil ;  (v.lS.)  "  Ihlo  thee  have  I 
tried  niany  a  lime,  anil  fc;inul  I'onifort  in  it,  and  therefore  I  will 
ronliiuie  to  do  so;  in  the  jiinnuiif/  shall  l/n/  prayer  prevent  thee." 
Note,  Thoiinh  our  ])r;i}ors  he  not  answered  immediately,  \et  we 
must  not  therefore  give  over  praying;,  because  the  vision  is  for  an 
appointed  time,  and  at  the  end  it  shall  spta/t,  and  not  lie.  God 
therefore  delays  the  answer,  that  he  may  try  our  patience  and 
perseverance  in  prayer.  He  resolves  to  seek  God  early,  in  the 
inorninu',  when  his  spirits  were  lively,  and  before  the  business  of 
the  dav  bej-an  to  crowd  in;  in  the  morning-,  after  he  had  been 
tossed  with  cares,  and  sorrowfnl  thoughls  in  the  silence  and 
solitnde  of  the  night;  Mij  pratjer  shall  prevent  thee.  Not  as  if 
he  could  wake  sooner  to  pray,  than  God  to  hear  and  answer,  for 
He  neither  shimbers  nor  sleeps  ;  but  it  intimates  that  he  would 
be  up  earlier  than  ordinary  to  pray ;  would  prevent,  that  is,  go 
before  his  usual  hour  of  prayer.  The  greater  our  afflictions  are, 
the  more  solicitous  and  serious  we  should  be  in  prayer.  "  My 
prayer  shall  present  itself  before  thee,  and  be  betimes  with  thee, 
and  shall  not  stay  for  the  encouragement  of  the  beginning  of 
mercy,  but  reach  out  towards  it  with  failh  and  expectation,  even 
before  the  dav  dawns."  God  often  prevents  our  ])rayers  and 
expectations  with  his  mercies,  let  us  prevent  his  mercies  with  our 
pravcrs  and  expectations. 

HI.  He  sets  down  what  he  will  say  to  God  in  prayer. 

1.  He  will  humbly  reason  with  God  concerning  the  abject 
afflicted  condition  he  was  now  m;  {v.W.)  " Lord,  u-hy  easiest 
thou  off  my  sovU  What  is  it  that  provokes  ihcc  to  treat  me  as 
one  abandoned  ?  Shew  me  wherefore  thou  contendest  ivith  me." 
He  sjieaks  it  v\itli  wonder  that  God  should  cast  off  an  old  servant; 
ehould  cast  off  one  that  was  resolved  not  to  cast  him  off;  "No 
wonder  men  cast  mc  off;  but.  Lord,  why  doest  thou,  whose  gifts 
and  callings  an;  williout  repentance?  \Miij  hidest  thou  thy  face,  as 
one  angry  at  me,  that  cither  bast  no  favour  for  me,  or  wilt  not 
let  nie  know  it."  Nothing  grieves  ;i  child  of  God  so  ranch  as 
God's  hiding  his  face  from  him,  nor  is  there  any  thing  he  so  much 
dreads  as  God's  casting  off  his  soul.  If  the  sun  be  clouded,  that 
darkens  the  earth;  but  if  the  sun  shoidd  abandon  the  earth,  and 
quite  cast  it  off,  what  a  dungeon  would  it  be! 

2.  He  willhundily  repeat  the  same  complaints  he  had  before 
made,  nntil  God  have  mercy  on  him.  Two  things  he  represents 
to  God  as  his  grievances. 

*  ( 1 .)  That  G<h1  w  as  a  Terror  to  him  ;  I  suffer  thy  terrors,  v.  1 5. 
He  had  continual  frightful  apprehensions  of  the  wrath  of  God 
against  him  for  his  sins,  and  the  consequences  of  that  wrath.  It 
terrified  him  to  think  of  God,  and  of  falling  into  his  hands, 
appearing  before  him  to  receive  his  doom  from  him.  He  sweat 
and  trendiled  at  the  apprehension  of  God's  displeasure  against 
him,  and  the  terror  of  his  majesty.  Note,  Even  those  that  are  de- 
signed for  God's  favours  may  yet,  for  a  time,  suffer  his  terrors. 
The  spirit  of  adoption  is  first  a  spirit  of  bondage  to  fear.  Poor 
Job  complains  of  the  terrors  of  Gnd  setting  themselves  in  array 
against  him,  }nh,  6.  4.  The  psalmist  here  explains  himself,  and 
tells  us  what  he  means  by  God's  terrors,  even  his  fierce  wrath. 
Let  us  see  what  dreadful  im])ressions  those  terrors  made  upon 
him,  and  how  deep  they  wotmded  him.  [1.]  They  had  almost 
taken  away  his  life;  "I  am  so  afflicted  with  them,  that  I  am 
ready  to  die,  and"  (as  the  word  is)  "to  give  vp  the  ghost.  Thy 
terrors  hare  rut  me  off,"  v.^G.  What  is  hell,  that  external 
excision,  by  which  damned  sinners  are  for  ever  cut  off  from  God 
and  all  happiness,  l)ut  God's  terrors  fastening  and  preving  upon 
their  guilty  consciences  ?  [2.]  They  had  almost  taken  awav  the 
use  of  his  reason  ;  When  /suffer  thy  terrors.  Jam  distraetcd;  thai 
sad  effect  the  terrors  of  the  Lord  have  had  upon  many,  and  upon 
some  good  men,  who  have  thereby  been  put  quite  out  of  the  pos- 
session of  their  own  souls;  a  most  piteous  case,  and  which  ought 
to  be  looked  u|)on  with  great  compassion.  [3.]  This  had  con- 
tinued long:  from  my  youth  vp,  I  suffer  thy  terrors;  he  had 
been  from  his  childhood  afflicted  with  melancholy,  and  trained  up 
in  sorrow  under  the  discipline  of  that  school.  If  «e  begin  our 
itays  with  trouble,  and  the  days  of  our  mourning  ha\"e  been 
prolonged    a   great   while,  let  us  not  think  it  strange,  but  Jet 


tribulation  work  patience.  It  is  observable  that  Heman,  who 
became  eminenlly  wise  and  good,  was  afflicted  and  ready  to  die, 
and  suffered  God's  terrors,  from  his  youth  ti]);  thus  many  have 
found  it  was  good  for  them  to  bear  the  Noke  in  their  youth,  that 
sorrow  has  been  much  better  for  them  than  liughter  would  have 
been,  and  that,  being  much  afflicted,  and  often  ready  to  die, 
when  thev  were  young,  they  have,  by  the  grace  of  God,  got  such 
an  habitual  seriousness,  and  weanedness  from  the  v;orld,  as  have 
been  of  great  use  to  them  all  their  days.  Someliuies  those  whom 
God  designs  for  eminent  services,  are  prepared  for  tl,em  by 
exercises  of  this  kind.  [4.]  His  affliction  was  now  extreme,  and 
worse  than  ever.  God's  terrors  now  came  round  about  him,  so 
that  from  all  sides  he  was  assaulted  with  variety  of  troubles,  ai:d 
he  had  no  comforla))le  gale  from  any  point  of  the  compass. 
They  brake  in  upon  him  together  like  an  inundatioii  of  water; 
and  this  dailv,  and  all  the  day;  so  that  be  had  no  rest,  no 
respite,  not  the  least  breathing  time,  no  lucid  intervals,  nor  any 
gleam  of  hope.  Such  was  the  calamitous  state  of  a  very  wise 
and  good  man;  he  was  so  surrounded  with  terrors,  that  he  could 
find  no  jilace  of  shelter,   nor  lie  any  where  under  the  wind. 

(2.)  That  n<j  friend  he  had  in  the  world  was  a  comfort  to  him; 
{v.  18.)  Lover  and  friend  hast  thou  put  fur  from  me  ;  some  are 
dead,  others  at  a  distance,  and  perhaps  many  unkind.  Next 
to  the  comforts  of  religion  are  those  of  friendshij)  and  society; 
therefore  to  be  friendless  is  (as  to  this  life)  almost  to  be  comfort- 
less; and  to  those  who  have  had  friends,  but  have  lost  them,  the 
calamity  is  the  more  grievous;  with  this  the  psalmist  here  closes 
his  complaint,  as  if  this  were  it  that  coni})leted  his  woe,  and 
gave  the  finishing  stroke  to  this  melancholy  jiiece.  If  our  friends 
are  put  far  from  us  by  scattering  providences,  nay,  if  by  death 
our  acquaintance  are  removed  into  darkness,  we  have  reason  to 
look  ujion  it  as  a  sore  affliction,  but  must  acknowledge  and 
submit  to  the  hand  of  God  in  it. 


PSALM  LXXXIX. 

Mamj  psalms  that  hepin  uith  complaint  and  prayer,  end  with  joy  and  praise,  Imt 
this  begins  wkh  joy  and  praise,  and  ends  ivith  sad  complaints  and  petitions; 

Jot  the  psalmist  first  recounts  Cod's  former  fm'ours,  and  then  irith  the  con- 
sideration of  them  aggrarntcs  the  present  grievances.  It  is  vncertain  when  il 
was  penned ;  only,  in  general,  that  it  was  at  a  time  when  the  house  of  Uaiid 
was  wofully  eclipsed ;  so/nc  think  it  was  at  the  time  of  the  cnptirity  of  Babylon, 
irhen  king  Zedckiah  iras  insulted  over,  and  abused,  hy  Nebuchadnezzar,  and 
then  they  make  the  title  to  signify  no  more  than  that  the  psalm  was  set  to  the 
tune  of  a  song  of  Ethan  the  son  of  Zerah,  called  Ulascliil ;  others  suppose  it  to 
be  penned  by  Ethan,  who  is  mentioned  in  the  story  of  Solomon,  who,  outliving 
that  glorious  prince,  thus  lamented  the  great  disgrace  done  to  the  house  of 
David  in  the  ne.xt  reign  by  the  revolt  if  the  ten  tribes.  I.  The  psalmist,  in 
the  joyful,  pleasant,  part  of  the  psalm,  gives  glory  to  God,  and  takes  comfort 
to  himself  and  his  friends.  This  he  docs  move  briefly,  mentioning  God's 
mercy  and  truth,  (v.  1.)  and  his  covenant ;  (v. 2.  .-1.)  but  more  largeli/  in  the 

following  i-erses,  wherein,  1.  lie  adores  the  glory  and  perfection  of  Gnd, 
ti..5..14.  2.  He  pleases  himself  in  the  happiness  of  those  that  are  admilied 
into  communion  with  hint,  ti.l3..18.  3.  lie  builds  all  his  hope  vpon  God's 
covenant  with  David,  as  a  type  if  Christ,  v.  T9.  .37.  //.  In  the  melancholy 
part  of  the  psalm,  he  laments  the  present  calamitous  state  of  the  prince  mid 
royal  family,  (ii.38..45.)  expostulates  with  God  jtpan  it,  (t>.46..49.)  and 
then  concludes  with  prayer  for  redress,  t'.SO,  51.  In  singing  this  psalm,  we 
must  hare  high  thoughts  of  God,  a  lively  faith  in  his  covenant  with  the 
Hedeeim:r,  and  a  sympathy  with  the  afflicted  parts  of  the  church. 

Maschil  of  Ethan  the  Ezrahite. 

1.  'W  WILL  sing  of  tlie  mercies  of  the  Lord  for 
.1.  ever:  -with  my  mouth  will  I  make  known 
thy  faithfitlness  to  all  generations.  2.  For  I  have 
said,  Mercy  shall  be  built  up  for  ever:  thy  faith- 
fulness shalt  thou  establish  in  the  very  heavens. 
3.  I  have  made  a  covenant  with  my  chosen,  I 
have  sworn  unto  David  my  servant.  4.  Thy  seed 
will  I  establish  for  ever,  utivl  build  up  thy  throna 
to  all  "enerations.  Selan. 


PSALMS,  LXXXIX. 


Thtf  Divine  Power  and  JusUcff, 


The  psalmist  lias  a  very  sad  complaint  to  make  of  tlie  deplorable 
condition  of  the  family  of  David  at  this  time,  and  yet  he  begins 
the  psalm  with  songs  of  praise;  for  \ve  must,  in  every  Ihing, 
in  every  stale,  give  thanks;  thus  we  must  glorify  the  Lord  in  the 
fire.  We  think,  when  we  are  in  trouble,  that  we  get  ease  by 
complaining;  but  we  do  more,  we  get  joy,  by  praising.  Let  our 
complaints,  ihcrefore,  be  turned  into  thanksgivings;  and  in  these 
verses  we  find  that  which  will  be  matter  of  jjraise  :uid  thanksgiving 
for  us  in  the  worst  of  times,  whether  upon  a  j)ersonal  or  a  public 
account. 

1.  However  it  lie,  the  everlasting  God  is  good  and  true,  v.l. 
Though  we  may  find  it  hard  to  reconcile  present  dark  providences 
with  the  goodness  and  truth  of  God,  yet  we  must  abide  by  this 
principle.  That  God's  mercies  are  inexhaustible,  and  his  truth 
inviolable;  and  these  must  be  the  matter  of  our  joy  and  praise; 
"  I  will  sing  of  the  mercies  of  the  Lord  for  ever;  sing  a  praising 
song  to  God's  honour,  a  pleasant  song  for  my  own  solace,  ami 
Maschil,  an  instructing  song,  for  the  edification  of  others."  We 
may  be  for  ever  singing  God's  mercies,  and  yet  the  subject  will 
not  be  drawn  dry.  We  must  sing  of  God's  mercies  as  long  as  we 
live,  train  lip  others  to  sing  of  them  when  we  are  gone,  and  hope 
to  bo  singing  of  them  in  heaven,  world  without  end  ;  and  this  is 
sinr/ing  of  the  mercies  of  the  Lord  for  ever.  With  my  moitth, 
and  with  my  pen,  (for  by  that  also  do  we  speak,)  tvill  I  make 
known  thy  faithfulness  to  all  generations ;  assuring  posterity,  from 
my  own  observation  and  ex])erieiice,  that  God  is  true  to  every 
word  that  he  has  spoken,  that  they  may  learn  to  jnit  their  trust  in 
God,  78.  a. 

2.  However  it  be,  the  everlasting  covenant  is  firm  and  sure, 
».  2.  .4.     Here  we  have, 

(1.)  The  psalmist's  faith  and  hope;  "Things  now  look  black, 
and  threaten  the  utter  extirpation  of  the  house  of  David;  but  I 
have  said,  and  I  have  ivarrant  from  the  word  of  God  to  say  it, 
that  mercy  shall  be  built  up  for  ever."  As  the  goodness  of  God's 
nature  is  to  be  the  matter  of  our  song,  (I'.l.)  so  much  more  the 
mercy  that  is  built  for  us  in  the  covenant;  it  is  still  increasing, 
like  a  house  in  the  building  up,  and  shall  still  continue  our  rest  for 
ever,  like  a  house  built  up.  It  shall  be  built  up  for  ever;  for  the 
everlasting  habitations  we  hope  for  in  the  new  Jerusalem  are  of 
this  buihling.  If  mercy  shall  be  built  forever,  then  \hc  tabernacle 
vf  David,  which  is  fallen  down,  shall  be  raised  out  of  its  ruins, 
and  built  vp  an  in  the  days  of  old,  Amos,  9. 11.  Therefore  mercy 
shall  be  built  up  for  ever,  because  thy  faithfulness  shall  thou 
establish  in  the  very  heavens.  Thou^li  our  expectations  are,  in 
some  particular  instances,  disappointed,  yet  God's  promises  are 
not  disannulled  ;  they  are  established  in  the  very  heavens,  that  is, 
in  his  eternal  counsels;  they  are  above  the  changes  of  this  lower 
region,  and  out  of  the  reach  of  the  opposition  of  hell  and  earth. 
The  stability  of  the  material  heavens  is  an  emblem  of  the  truth  of 
God's  word ;  the  heavens  may  be  clouded  by  vapours  arising  out 
of  the  earth,  but  they  cannot  be  touched,  they  cajinot  be  changed. 

(2.)  An  abstract  of  the  covenant  upon  which  this  faith  a.id  hope 
are  built;  I  have  said  it,  says  the  psalmist,  for  God  hath  sworn  it, 
that  the  lieirs  of  promise  might  be  entirely  satisfied  of  the  immu- 
tability of  his  counsel.  He  brings  in  God  s])eaking,  (v.  3.)  owning, 
to  the  comfort  of  his  people,  "  I  have  made  a  covenant,  and  there- 
fore will  make  it  good."  The  covenant  is  made  with  David,  the 
covenant  of  royally  is  made  with  him,  as  the  father  of  his  family, 
and  with  his  seed" through  him,  and  for  his  sake;  representing 
the  covenant  of  grace  made  \iilh  Christ  as  Head  of  the  church, 
and  with  all  believers  as  his  spiritual  seed.  David  is  here  called 
God's  chosen,  and  his  servant;  and,  as  God  is  not  changeable  to 
Recede  from  his  own  choice,  so  he  is  not  unrighteous  to  cast  off 
.unc  that  served  him.  Two  things  encourage  the  psalmist  to  build 
his  faith  on  this  covenant;  [1.]  The  ratification  of  it;  it  was 
confirmed  with  an  oath;  The  Lord  has  sworn,  and  he  will  not 
repent.  [2.]  The  perpetui'ty  of  it ;  the  blessings  of  the  covenant 
were  not  only  secured  to  David  himself,  but  were  entailed  on  his 
family;  if  was  promised  that  his  family  should  contrnue;  Thy  seed 
will  I  establish  for  ever,  so  that  Z)aru/  shall  not  want  a  son  to 
n;  (Jcr.  33.20,21.)  and  that  it  should  continue  a  royal  family; 


/  will  build  vp  Iky  throne  to  all  generations,  to  all  the  generalionj 
of  time.  This  has  its  accomplishment  only  in  Christ,  of  the  seed 
of  David,  who  lives  for  ever,  to  whom  God  has  given  the  throna 
of  his  father  David,  and  of  the  increase  of  whose  government  and 
peace  there  shall  be  no  end.  Of  this  covenant  the  psalmist  will 
return  to  speak  more  largely,  v.  19,  &c. 

5.  And  the  heavens  shall  praise  thy  wonders,  O 
Lord:  thy  faithfulness  also  in  the  congregation 
of  the  saints.  6.  For  who  in  the  heaven  can  be 
compared  unto  the  Lord?  ivho  among  tiie  sons 
of  the  mighty  can  be  likened  unto  the  Loud? 
7.  God  is  greatly  to  be  feared  in  the  assembly  of 
the  saints,  and  to  be  had  in  reverence  of  all  them 
that  are  about  him.  8.  O  Lord  God  of  hosts, 
who  is  a  strong  Lord  like  unto  thee,  or  to  thy 
faithfulness  round  about  thee  ?  9.  Thou  rulest  the 
raging  of  the  sea:  when  the  waves  thereof  arise, 
tliou  stillest  them.  10.  Thou  hast  broken  Rahab 
in  pieces,  as  one  that  is  slain;  thou  hast  scattered 
thine  enemies  with  thy  strong  arm.  11.  The 
heavens  07-C  thine,  the  earth  also  j*  thine:  as  for 
the  world  and  the  fulness  thereof,  thou  hast  founded 
them.  12.  The  north  and  the  south  thou  hast 
created  them:  Tabor  and  Hernion  shall  rejoice  in 
thy  name.  1.3.  Thou  hast  a  mighty  arm:  strong  is 
thy  hand,  and  high  is  thy  right-hand.  14.  Justice 
and  judgment  are  the  habitation  of  thy  throne; 
mercy  and  truth  shall  go  before  tiiy  face. 

These  verses  are  full  of  the  praises  of  God.     Observe, 
I.  Where,  and  by  whom,  God  is  to  be  praised. 

1.  God  is  praised  by  the  angels  above;  The  heavens  shall  praise 
thy  wonders,  O  Lord;  (v.  5.)  that  is,  "  the  glorious  inhabitants  o5 
the  upper  vvorld  continually  celebrate  thy  praises :"  Uless  the  Lord, 
ye  his  angels,  103. 20.  The  works  of  God  are  wonders  even  to 
them  that  are  best  acquainted,  and  most  intimately  conversant, 
with  them  ;  the  more  God's  works  are  known,  the  more  they  are 
admired  and  praised.  This  should  make  us  love  heaven,  and  long 
to  be  there,  that  there  we  shall  have  nothing  else  to  do  than  to 
praise  God  and  his  wonders. 

2.  God  is  praised  by  the  assemblies  of  his  saints  on  earth  ; 
(praise  waits  for  him  in  Zion;)  and  though  they  fall  so  far  short 
of  the  praises  of  angels,  yet  God  is  pleased  to  take  notice  of  them, 
and  accept  of  them,  and  reckons  himself  honoured  by  them. 
"  Thy  faithfulness,  and  the  truth  of  thy  promise,  that  rock  on  which 
the  church  is  built,  shall  be  praised  in  the  congregation  of  the 
saints,  who  owe  their  all  to  that  faithfulness,  and  whose  constant 
comfort  it  is  that  there  is  a  promise,  and  that  he  is  faithful  who 
has  promised."  It  is  expected  from  God's  saints  on  earth  that 
they  praise  him;  who  should,  if  they  do  not?  Let  every  saint 
praise  him,  but  especially  the  congregation  of  saints;  when  they 
come  together,  let  them  join  in  praising  God ;  the  more  the  better, 
it  is  the  more  like  heaven.  Of  the  honour  done  to  God  by  the 
assembly  of  the  saints,  he  speaks  again;  (v.T.)  God  is  greatly  to 
be  feared  in  the  assembly  of  the  saints;  saints  should  assemble 
for  religious  worship,  that  they  may  publicly  own  their  relation 
to  God,  and  may  stir  up  one  another  to  give  honour  to  him,  and, 
in  keeping  up  communion  with  God,  may  likewise  maintain  the 
communion  of  saints.  In  religious  asseml)lies,  God  has  promised 
the  presence  of  his  grace,  but  we  must  also,  in  them,  have  an  eye 
to  his  glorious  presence,  that  the  familiarity  we  are  admitted  to 
may  not  breed  the  least  contempt ;  for  he  is  terrible  in  his  holy 
places,  and  therefore  greatly  to  be  feared.  A  holy  awe  of  Go4 
must  fall  upon  us,  and  fill  us,  in  all  our  approaches  to  God,  eve.t 
in  secret,    to  which   something  may  very  well  be  added   by  lh« 


PSALMS,  LXXXiX 


Tlie  Divine  Fower  and  .iasULs 


dolemnity  of  pobiic  assemblies.  God  jnnst  be  had  in  reverence 
pf  all  that  are  about  hhii,  that  attend  him  conthiuaHy  as  his 
servants,  or  approach  him  upon  any  particular  erraiui.  See 
Lev.  10.  3.  Those  only  serve  God  acceptably  who  serve  him  with 
reverence  ami  (jodlij  j'var,  Ileb.  12.28. 

\\.  What  it  is  to  praise  God  ;  it  is  to  acknowledge  him  to  be 
a  Bcins  of  unparalleled  perfection,  such  a  one  that  there  is  none 
like  him,  nor  any  to  be  compared  with  him,  v.G.  If  there  be  any 
beings  that  can  pretend  to  vie  with  God,  surely  they  must  be 
found  among  the  angels;  bat  they  are  all  infinitely  short  of  him; 
Who  in  the  heaven  can  be  compared  uith  the  Lord,  so  as  to 
challenge  any  share  of  the  reverence  and  adoration  which  are  dne 
lo  him  only,  or  to  set  »p  in  rivalship  with  him  for  the  homage  of 
the  children  of  men  ?  They  are  sons  of  the  mighty,  bnt  which  of 
them  can  be  likened  unto  the  Lord  ?  Nobles  are  princes'  peers; 
some  parity  there  is  between  them,  but  none  between  God  and 
the  angels  ;  they  are  not  his  peers.  To  wliom  tvill  ye  liken  me,  or 
shall  I  be  equals  saith  the  Holy  One,  Fsa.  40. 25.  This  is  insisted 
on  again,  (u.8.)  Who  is  a  strong  Lord  like  nnto  thee?  No  angel, 
j»o  earthly  potentate,  whatsoever,  is  comparable  to  God,  or  has  an 
arm  like  him,  or  can  thunder  u-ith  a  voice  like  him.  Thy  faith- 
fulness is  round  about  thee:  that  is,  "  thine  angels,  who  are  round 
about  thee,  attending  thee  with  their  praises,  and  ready  to  go  cm 
thine  errands,  are  all  faithfol."  Or  rather,  "  In  every  thing  thou 
doest,  on  all  sides,  fhou  approves!  thyself  faithfol  to  thy  word, 
above  whatever  prince  or  potentate  was."  Among  men,  it  is  too 
often  found  that  those  who  are  most  able  to  break  their  word  are 
least  careftd  to  keep  it;  but  God  is  both  strong  and  faithful;  he 
can  do  every  thing,  and  yet  will  never  do  an  unjust  thing. 

in.  What  we  ought,  in  our  praises,  to  give  God  the  glory  of. 
Several  things  are  here  mentioned. 

1.  The  command  God  has  of  the  most  ungoveniaWe  creatures  ; 
(u.9.)  Thou  mlest  the  rar/iiig  of  the  sea,  than  which  nothing  is 
more  frightful  or  threatening,  nor  more  out  of  the  power  of  man 
to  give  check  to;  it  can  swell  no  higher,  roll  no  further,  beat  no 
harder,  continue  no  longer,  nor  do  any  more  hurt,  than  God  suffers 
it.  "  When  the  reaves  thereof  arise,  thou  canst  immediately  hush 
them  asleep,  still  them,  and  make  them  quiet,  and  turn  the  storui 
into  a  calm."  This  coming  in  here  as  an  act  of  omnipotence  ; 
what  manner  of  man,  then,  was  the  Lord  Jesus,  whom  the  winds 
and  sens  obeyed? 

2.  The  victories  God  has  obtained  over  the  enemies  of  his 
church  ;  his  ruling  the  raging  of  the  sea,  and  quelling  its  billows, 
was  an  emblem  of  this;  (o.  10.)  Thou  hast  broken  Rahab;  many 
a  proud  enemy,  so  it  signifies ;  Egypt  in  particular,  which  is  some- 
times called  Rahab;  broken  it  in  pieces,  as  one  that  is  slain,  and 
utterly  unable  to  make  head  again."  The  head  being  broken, 
thou  hast  scattered  the  remainder  with  the  arm  of  thy  strength." 
God  has  more  wavs  than  one  to  deal  with  his  and  his  church's 
enemies ;  we  think  he  should  slay  them  immediately,  but  sometimes 
he  scatters  them,  that  he  may  send  them  abroad  to  be  monuments 
of  his  justice,  69. 11.  The  remembrance  of  the  breaking  of  Egypt 
in  pieces  is  a  comfort  to  the  church,  in  reference  to  the  present 
power  of  Babylon;  for  God  is  still  the  same. 

3.  The  incontestable  property  he  has  in  all  the  creatures  of  the 
upper  and  lower  world  ;  (r.ll,  12.)  "  Men  are  honoured  for  their 
large  possessions ;  but  the  heavens  are  thine,  0  Lord,  the  earth 
also  is  thine;  therefore  we  praise  thee,  therefore  we  trust  in  thee, 
therefore  we  will  not  fear  what  man  can  do  against  us.  The 
world  and  the  fulness  thereof,  all  the  riches  contained  in  it,  all  the 
inhabitant.s  of  it,  both  the  tenements  and  the  tenants,  they  are  all 
thine;  for  thou  hast  fnundrd  them."  And  the  Founder  may  justly 
claim  to  he  the  Owner.  He  specifies,  (l.)The  remotest  parts  o"f 
the  world,  the  north  and  south,  the  countries  that  lie  under  the 

wo  poles,  which  are  uninhabited  and  little  known;  "  Thou  hast 
■reated  them,  and  therefore  knowest  them,  takest  care  of  them, 
and  hast  tributes  of  praise  from  them."  The  north  is  said  to  be 
hung  over  the  empty  place ;  yet  what  fidncss  there  is  there,  God 
is  the  owner  of  it.  (2.)  The  highest  parts  of  the  world;  he 
mentions  the  two  highest  hills  in  Canaan  ;  "  Tabor  and  Herman  " 
'ope  lying  to  the  west,  the  other  to  the  cast,)  "  these  shall  rejoice 


in  thy  name,  for  they  are  under  the  care  of  thy  pro\idcnce,  and 
they  produce  offerings  for  thine  allar."  The  little  hills  are  said 
lo  rejoice  in  their  own  fruilfiilncss,  Go.  12.  Tabor  is  commonly 
supposed  lo  be  that  high  mountain  in(jaliloc,  on  the  top  of  which 
Christ  was  transfigured  ;  and  then,  indeed,  it  might  be  said  to 
n'joice  in  that  voice  which  was  there  heard.  This  is  my  beloved 
Son. 

4.  The  power  and  justice,  the  mercy  and  truth,  with  which  h« 
governs  the  world,  and  rides  in  the  affairs  of  the  children  of  men, 
t'.  13, 14.  (1.)  God  is  able  to  do  every  thhig;  for  he  is  the  Lord 
God  Almighty.  His  arm,  his  band,  is  mighty  and  strong,  bolls 
to  save  his  people,  and  to  destroy  his  and  their  enemies;  none  can 
either  resist  the  force,  or  bear  the  weight,  of  his  mighty  hand. 
High  is  his  right  hand,  to  reach  the  highest,  even  those  that  sel 
their  nets  among  the  stars;  (Amos, 9. 2,3.  Obad.4.)  his  right 
hand  is  exalted  in  what  he  has  done,  for  in  thousands  of  instances 
he  has  signalized  his  power,  118.  IG.  (2.)  He  never  did,  nor  ever 
w  ill  do,  any  thing  that  is  either  unjust  or  unwise  ;  for  righteousness 
and  judgment  are  the  habitation  of  his  throne.  None  of  all  his 
dictates  or  decrees  ever  varied  from  the  rules  of  equity  and  wisdom, 
nor  could  ever  any  charge  God  with  unrighteousness  or  folly. 
Justice  and  judgment  are  the  preparing  of  his  throne,  (so  some,) 
the  establishment  of  it,  so  others ;  the  preparations  for  his  govern- 
ment in  his  counsels  from  eternity,  and  the  establishment  of  il 
in  its  consequences  to  eternity,  are  all  justice  and  judgment. 
(  3.)  He  always  does  that  which  is  kind  to  his  people,  and  consonant 
to  the  word  which  he  has  spoken;  "Mercy  and  truth  shall  go 
before  thy  face,  lo  prepare  thy  way,  as  harbnigers  to  make  room 
for  thee;  mercy  in  promising,  truth  in  performing;  truth  in  being 
as  good  as  thy  word,  mercy  in  being  belter."  How  praise-worthy 
are  these  in  great  men,  much  more  in  the  great  God,  in  whom 
they  are  in  perfection  ! 

15.  Blessed  is  the  people  that  know  the  joyful 
sound  :  they  shall  walk,  O  Lord,  in  the  lijiht  of 
thy  countenance.  16.  In  thy  name  shall  they 
rejoice  all  the  day;  and  in  thy  righteousness  shall 
they  be  exalted.  17.  For  thou  art  the  glory  of  their 
strength  :  and  in  thy  favour  our  horn  shall  be 
exalted.  18.  For  the  Lord  is  our  defence;  and 
the  Holy  One  of  Israel  is  our  King. 

The  psalmist,  having  largely  shewed  the  blessedness  of  the  God 
of  Israel,  here  shews  the  blessedness  of  the  Israel  of  God.  .^3 
t!ic7-e  is  none  like  unto  the  God  of  Jeshurun,  so,  happy  art  thou, 
O  Israel,  there  is  none  like  unto  thee,  O  people,  cs))eciatly  as  a 
type  of  the  gospel-Israel,  consisting  of  all  true  believers,  whose 
hapj)iness  is  here  described. 

1.  Glorious  discoveries  are  made  to  them,  and  glad  tidings  of 
good  brought  to  them ;  they  hear,  they  know,  the  joyful  sound, 
p.  1-5.  This  may  allude,  (1.)  To  the  shout  of  a  victorious  army, 
the  shout  of  a  king.  Numb.  23.  21.  Israel  have  the  tokens  of  God's 
presence  with  them  in  their  w  ars ;  the  sound  of  the  going  in  the  top 
of  the  mulberry-trees  was  indeed  a  joyful  sound,  (2  Sam.  5. 24.) 
and  they  often  returned  makmg  the  earth  ring  with  their  songs  of 
triumph;  these  were  joyful  sounds.  It  may  allude,  (2.)  To  the 
sound  that  was  made  over  the  sacrifices,  and  on  the  solemn  feast- 
day,  81.1.  .3.  This  was  the  happiness  of  Israel,  that  they  had 
among  them  the  free  and  open  profession  of  God's  holy  religion, 
and  abundance  of  joy  in  their  sacrifices.  It  may  allude,  (3.)  To 
the  sound  of  the  jubilee-trumpet ;  a  joyful  sound  it  was  to  servant* 
and  debtors,  lo  whom  it  proclaimed  release.  The  gos|)el  is  indeed 
a  joyful  sound  ;  a  sound  of  victory,  of  liberty,  of  communion  with 
God,  and  the  sound  of  abundance  of  rain;  blessed  arc  the  people 
that  hear  il,  and  know  it,  and  hid  it  welcome. 

2.  Special  tokens  of  God's  favour  are  granted  them;  "They 
shall  n-nlk,  O  Lord,  in  the  light  of  thy  cnuntrnance;  Ihev  .shall 
govern  themselves  by  thy  conduct,  guided  by  thine  eye;  and  they 
shall  delight  themselves  in  thy  consolations;  they  Siliall  have  the 
favour  of  God,  they  shall   know  that  they  have  it,  and  it  shall  b» 


PSALMS,  LXXXIX. 


The  Divine  Covenant 


»ontinna1  matler  of  joy  and  rejoicing  to  tliem ;  they  sliall  go  through 
all  the  exercises  of  a  iioiy  life  under  the  powerful  infiuonccs  of 
God's  loving-kindness,  which  shall  make  their  duty  pleasant  to 
them,  and  make  them  sincere  in  it,  aiming  at  this,  as  tlieif  end,  to 
l)e  accepted  of  the  Lord."  We  then  walk  in  the  light  of  the  Lord 
when  we  fetch  all  our  comforts  from  Ciocl's  favour,  and  are  very 
careful  to  keep  ourselves  in  his  love. 

.*».  The^-  never  want  matter  for  joy;  blessed  are  God's  people, 
for,  in  his  name,  in  all  that  whereby  he  has  niad«  htmscif  known, 
if  it  be  not  their  own  fault,  they  shail  rejoice  ail  the  day.  They 
that  n-joice  in  Christ  Jesus,  and  make  God  their  exceeding  Joy, 
have  enough  to  balance  their  grievances,  and  silence  their  griefs; 
and  therefore  their  joy  is  full,  (I  John, 1.4.)  and  constant;  it  is 
their  duty  to  rejoice  evermore. 

4.  Their  relation  to  God  is  their  honour  and  dignity;  they  are 
happy,  for  they  are  high.  Sure/y  in  the  Lord,  in  the  Lord  Christ, 
they  have  yiykteousness  and  strength,  and  so  are  recommended 
Ly  liim  to  the  divine  acceptance;  and  therefore  in  him  shall  ail 
the  seed  of  Israel  glory,  Isa.45.24,2.5.  So  it  is  here,  r.l6, 17. 
(^1.)  "  In  thy  righteousness  s/iall  t/iey  be  exalted,  and  not  in  any 
righteousness  of  their  own,"  We  are  exalted  out  of  danger,  and 
into  honour,  purely  by  the  righteousness  of  Christ,  which  is  a 
clothing  both  for  dignity  and  for  defencje.  (2.)  "Thou  art  the 
Glory  of  their  strength,"  that  is,  "thou  art  their  Strength,  and  it 
is  their  glory  that  thou  art  so,  and  what  they  glory  in."  Tlianhs 
be  to  God,  who  always  causes  us  to  triumph.  (  3.)  "In  thy  favour, 
which,  through  Christ,  we  hope  for,  our  horn  shall  be  exalted;" 
the  horn  denotes  beauty,  ])ienty,  and  power;  these  they  have  who 
are  made  accepted  in  tlie  Beloved.  W'hat  greater  preferment  arc 
men  capable  of  in  this  world  than  to  be  God's  favourites? 

5.  Tlieir  relation  to  God  is  their  protection  and  safety;  (f.lB.) 
"For  our  shield  is  of  the  Lord,"  so  the  margin;  "and  our  king  is 
from  the  Holy  One  o/ Israel.  If  God  be  our  Ruler,  he  will  be 
our  Defender;  and  who  is  he,  then,  that  can  harm  us?"  It  was 
the  happiness  of  Israel  that  God  himself  had  the  erecting  of  their 
bulwarks,  and  the  nominating  of  Iheir  king,  so  some  take  it;  or 
rather,  that  he  was  himself  a  Wall  of  fire  roundabout  them,  and, 
as  a  Holy  One,  the  Author  and  Centre  of  their  holy  religion  ;  he 
was  their  King,  and  so  their  Glory  in  the  midst  of  them.  Christ 
is  the  Holy  One  of  Israel,  that  Holy  Thing;  and  in  nothing  was 
that  peculiar  people  more  blessed  than  in  this,  that  He  was  born 
King  of  the  Jews.  Now  this  account  of  the  blessedness  of  God's 
Israel  comes  in  here  as  that  to  which  it  was  hard  to  reconcile  their 
present  calamitous  state. 

19.  Then  thou  spakest  in  vision  to  thy  Holy 
One,  and  saidst,  I  have  laid  help  upon  one  that 
I*  mighty;  I  have  exalted  one  chosen  out  of  the 
people.  20.  I  have  found  David  my  servant ; 
witli  my  holy  oil  have  I  anointed  him :  21.  With 
whom  my  hand  shall  he  estahlished  :  mine  arm 
also  shall  stiengthen  him.  22,  The  enemy  shall 
not  exact  upon  him,  nor  the  son  of  -wickedness 
afflict  him.  23.  And  I  will  heat  down  his  foes 
l)efore  his  face,  and  plague  them  that  hate  him. 
24.  But  my  faithfulness  and  my  mercy  shall  he 
with  hitn:  and  in  my  name  sliall  his  horn  be 
exalted.  25.  I  will  set  his  hand  also  in  the  sea, 
and  his  right  hand  in  the  rivers.  26.  He  shall 
cry  unto  me,  Thou  art  my  Father,  my  God,  and 
the  Rock  of  my  salvation.  27.  Also  I  will  make 
him  my  first-horn,  higher  than  the  kings  of  the 
earlh.  28.  My  mercy  will  I  keep  for  him  for 
evermore,  and  my  covenant  shall  stand  fast  with 
him.  29.  His  seed  also  will  I  make  to  endure  for 
ever,    and    his    throne    as    the   days   of   heaven. 


30.  If  his  children  forsake  my  law,  and  walk  not 
in  my  judgments  ;  31.  If  they  break  my  statutes, 
and  keep  not  my  comtnandments  ;  32.  Then  will 
I  visit  their  transgression  with  the  rod,  and  their 
iniquity  with  stripes,  33.  Nevertheless  my  loving- 
kindness  will  I  not  utterly  take  from  him,  nor 
suffer  my  faithfulness  to  fail.  34,  My  covenant 
will  I  not  break,  nor  alter  the  thing  that  is  gone 
out  of  my  lips,  35.  Once  have  I  sworn  by  mv 
holiness,  that  I  will  not  lie  unto  David.  30.  His 
seed  shall  endure  for  ever,  and  his  throne  as  the 
sun  before  me.  37.  It  shall  be  estiililished  for 
ever  as  the  moon,  and  as  a  faithful  witness  in 
heaven.    Selah, 

The  covenant  God  made  with  David  and  his  seed  was  men  • 
tioned  before;  (c. 3, 4.)  Ixit  in  these  verses  it  is  enlarged  upon, 
and  pleaded  with  God,  for  favour  to  the  royal  family,  now  almost 
sunk  and  ruined ;  yet  certainly  it  Jooks  at  Christ,  and  has  its 
accomplishment  in  him  much  more  than  in  David;  nay,  some 
passages  here  are  scarcely  applicable  at  ail  to  David,  but  must 
be  understood  of  Christ  only,  who  is  therefore  called  David  our 
King ;  (Hos.  3.5.)  and  very  great  and  precious  promises  they  are 
which  are  here  made  to  the  Redeemer,  which  are  strong  foundations 
for  the  faith  and  hope  of  the  redeemed  to  build  upon.  The  comforts 
of  our  redemption  flow  from  the  covenant  of  redemption,  all  our 
springs  are  in  that,  Isa.  55. 3.  Iwil'm'ske  an  everlasting  covenaiU 
irith  you,  even  the  sure  mercies  (f  David.,  Acts,  13. 34.  Now  here 
we  have  an  account  of  those  sure  mercies.     Observe, 

I.  What  assurance  we  have  of  the  truth  of  the  promise,  which 
may  encourage  us  to  build  upon  it.  We  are  here  told,  1.  How 
it  was  spoken  ;  {v.  19.)  Thou  spaitest  in  vision,  to  thy  Holy  One, 
God's  promise  to  David,  which  is  especially  referred  to  here,  was 
spoken  in  vision  to  Nathan  the  prophet,  2  Sam,  7.12..  17.  Then, 
when  the  Holy  One  of  Israel  ivas  their  King,  {v.  18.)  then  he 
appointed  David  to  be  his  viceroy.  But  to  all  the  prophets,  those 
hoiv  ones,  he  spake  in  vision  concerning  Christ,  and  to  him  him- 
self especiallv,  "ho  had  lain  in  his  bosom  from  eternity,  and  was 
made  perfectly  acquainted  with  the  whole  design  of  redemption, 
Matth.  11.27.  2.  How  it  was  sworn  to,  and  ratified;  (u.  35.) 
Once  liare  I  suorn  by  my  Holiness,  that  darling  attribute.  In 
swearing  by  his  Holiness,  he  sware  by  himself,  for  he  will  as  soon 
cease  to  be  as  be  othenvise  than  holy.  His  swearing  once  is 
enough,  he  needs  not  swear  again,  as  David  did;  (1  Sam. 20. 17.) 
for  his  word  and  oatii  are  two  immutable  things.  As  Christ  was 
made  a  Priest,  so  he  was  made  a  King,  by  an  oath;  (Heb. 7.21.) 
for  his  kingdom  and  priesthood  are  both  unchangeable. 

II.  The  choice  made  of  the  person  to  w  hom  the  promise  is  given, 
u.  19, 20.  David  was  a  king  of  God's  own  choosing,  so  is  Christ, 
and  therefore  both  are  called  God's  itings,  Ps.2.6.  David  was 
mighty,  a  man  of  courage,  and  fit  for  business;  he  was  chosen  out 
of  the"  people ;  not  out  of  the  princes,  but  the  shepherds.  God 
found  him  out,  exalted  him,  and  laid  help  upon  him,  and  ordered 
Samuel  to  anoint  him.  But  this  is  especially  to  be  applied  to 
Christ;  1.  He  is  one  that  is  mighty,  every  way  qualified  for  the 
great  work  he  was  to  undertake,  able  to  save  to  the  uttermost; 
mightv  in  strength,  for  he  is  the  Son  of  God ;  mighty  in  love,  for 
he  is  able  experimentally  to  compassionate  those  that  are  tempted. 
He  is  the  mighty  God,  Isa.  9. 6.  2.  He  is  chosen  out  of  tlie  people, 
one  of  us,  lione  of  our  bone,  that  takes  part  with  us  of  flesh  and 
blood  ;  being  ordahied  for  men,  he  is  taken  from  among  men, 
that  his  terror  might  not  make  us  afraid.  3.  God  has  found  him. 
He  is  a  Saviour  of  God's  o\\:\  providing,  for  the  salvation,  from 
first  to  last,  is  purelv  the  Lords  doing  ;V/e  has  found  the  ransom. 
Job,  33. 24.  We  could  never  have  found  a  person  fit  to  undertake 
this  great  work,  Rev.  5. 3, 4.  4.  God  has  laid  iielp  upon  him; 
not  only  helped  him,  but  treasured  up  help  in  him  for  us;  laid  it 
as  a  charge  upon  him  to  help  fallen  man  up  agam,  to  help  thf 


rSALMS,  LXXXIX. 


The  Divine  Covenant. 


chosen  remnant  to  heaven  ;  In  me  is  thy  help,  Hos.l3. 9.  5-  He 
hue  exalted  him,  by  constituling  him  the  Prophet,  Priest,  and  King, 
of  Iiis  church;  clolliing  him  wilh  power,  raising  him  from  the 
dead,  and  setting  him  at  his  own  right  hand.  Whom  God  chooses 
and  uses  he  r.M  exalt.  (3.  He  has  anointed  him,  has  qualified 
liira  for  his  office,  and  so  confirmed  him  in  it,  by  giving  hira  the 
Spirit,  not  by  measure,  but  without  measure,  infinitely  above  his 
fellow's.  He" is  called  i>/fss!a/(,  or  C7()i47,  Ihe  Anointed.  7.  In 
all  this  he  designed  him  to  be  his  own  servant,  for  the  accomplish- 
ing of  his  eternal  purpose,  and  the  advancement  of  the  interest  of 
his  kingdom  among  men. 

HI.  The  promises  made  to  this  chosen  one,  to  David  in  llie 
type,  and  the  Son  of  David  in  the  antitype,  in  which  not  only 
gracious,  but  glorious,  things  are  spoken  of  him. 

1.  With  reference  to  himself,  as  king  and  tiod's  servant:  and 
what  makes  for  him,  makes  for  all  his  loving  subjects.  It  is  here 
promised, 

(1.)  That  God  would  stand  by  him  and  strengthen  him  in  his 
undertaking;  (u.21.)  With  him  imj  hand  not  only  shall  be,  but 
thall  be  established  by  promise  ;  shall  be  so  established,  that  he 
shall  bv  it  be  established  and  confirmed  in  all  his  offices,  so  that 
none  of  them  shall  be  undermined  and  overthrown,  though  by  the 
man  of  sin  they  shall  all  be  usurped  and  fought  against.  Christ 
had  a  great  deal  of  hard  work  to  do,  and  hard  usage  to  go  through ; 
but  He  that  gave  him  commission  gave  hira  forces  sufficient  for 
the  execution  of  his  commission  ;  "Mine  arm  also  shall  strengthen 
him  to  break  through  and  bear  up  under  all  his  difficulties."  No 
good  work  can  miscarry  in  the  hand  of  those  whom  God  himself 
undertakes  to  strengthen. 

(2.)  That  he  should  be  victorious  over  his  enemies,  that  they 
■hould  not  encroach  upon  him;  {v. 22.)  The  son  of  uickedncss 
shall  not  exact  vpon  him,  nor  afflict  him.  He  that  at  first  brake 
the  peace  would  set  himself  against  him  that  undertook  to 
make  peace,  and  do  what  he  could  to  blast  his  design  ;  but  he 
could  only  reach  to  bruise  his  heel,  further  he  could  not  exact 
upon  him  or  afflict  him.  Christ  became  a  Surety  for  our  debt, 
and  thereby  Satan  and  death  thought  to  have  gained  advantage 
against  hirii;  but  he  satisfied  the  demands  of  (jod's  justice,  and 
then  they  coidd  not  exact  upon  him ;  The  prince  of  this  world 
Cometh,  but  he  has  nothing  in  me,  John,  14. 30.  Nay,  they  not 
only  shall  not  prevail  against  him,  but  they  shall  fall  before  him; 
(r.23.)  In-ill  beat  doivn  his  Joes  before  his  face ;  the  prince  of 
this  world  shall  be  cast  out,  principalities  and  powers  sjjoiled, 
and  he  shall  be  the  Death  of  death  itself,  and  the  Destruction  of 
the  grave,  Hos.  13. 14.  Some  apply  this  to  the  ruin  which  God 
brought  upon  the  Jewish  nation,  that  persecuted  Christ,  and  put 
him  to  death.  But  all  Christ's  enemies,  who  hate  him  and  will 
not  have  him  to  reign  over  them,  shall  be  brought  forth,  and 
slain  before  him,  Luke,  19. 27. 

(3.)  That  he  should  be  the  great  Trustee  of  the  covenant 
between  God  and  men  ;  that  God  would  be  gracious  and  true  to 
him,  and,  in  him,  be  gracious  and  true  to  us;  (u.24.)  I\ly  faith- 
fulness and  my  wercu  shall  be  u-ith  him.  They  were  with  David; 
God  continued  merciful  to  him,  and  so  approved  himself  faithful ; 
they  were  with  Christ:  God  made  good  all  his  promises  to  him. 
But  tliat  is  not  all,  God's  mercy  to  us,  and  his  faithfulness  to  us, 
are  with  Christ ;  he  is  not  only  pleased  with  him,  but  with  us  in 
him;  and  it  is  in  him  that  all  the  promises  of  Ciod  are  yea  and 
amrn.  So  that,  if  any  poor  sinners  hope  for  benefit  by  the  faith- 
fulness and  mercy  of  God,  let  them  know  it  is  with  Christ,  it  is 
lodged  in  his  hand,  ind  to  him  they  must  apply  themselves  for  it; 
(«.28.)  Ml/  men;/  will  I  heep  for  him,  to  be  (lisposed  of  by  him 
for  evermore:  in  the  channel  of  Chrisfs  mediation  all  the  streams 
of  divine  goodness  will  fnr  ever  run.  Therefore  it  is  th".  mercy  of 
onr  Lord  Jcsvs  Christ  vihich  we  looh  for  unto  eternal  life,  Ju(le,21. 
John,  17.2.  -"^nd  as  the  mercy  of  God  flows  to  us  through  him, 
so  the  promise  of  God  is,  through  him,  firm  to  us;  My  covenant 
thall  tt and  fast  with  him,  both  the  covenant  of  redemption  made 
with  him,  and  the  covenant  of  grace  made  with  us  in  him.  The 
new  covenant  is  therefore  always  new,  and  firmly  established, 
because  it  is  lodged  in  the  hands  of  a  Mediator,  Heb.8.6.     The 


covenant  stands  fast,  because  jI  stands  upon  this  basis.  And  tliis 
redounds  to  the  everlasting  honour  of  the  Lord  Jesus,  that  to  him 
the  great  cause  between  God  and  man  is  entirely  referred,  and 
the  Father  has  committed  all  judgment  to  him,  that  all  men  might 
honour  him;  (John,  5.22,23.)  therefore  it  is  here  said.  In  my 
name  shall  his  horn  be  exalted;  this  shall  be  his  glory,  that  God  9 
name  is  in  him,  (Exod.23,21.)  and  that  he  acts  in  God's  name; 
As  the  Father  gave  me  commandment,  so  I  do. 

(4.)  That  his  kingdom  should  be  greatly  enlarged;  (v.  25.)  J 
will  set  his  hand  in  the  sea ;  he  shall  have  the  dominion  of  the 
seas,  and  the  isles  of  the  sea,  and  his  right  hand  in  the  rivers,  the 
inland  countries  that  are  watered  with  rivers.  David's  kingdom 
extended  itself  to  the  great  sea,  and  the  Kcd  sea,  to  the  river  of 
Egypt,  and  the  river  Euphrates.  But  it  is  in  the  kingdom  of  the 
Messiah  that  this  has  its  full  accomplishment,  and  shall  have  more 
and  more,  when  the  kingdoms  of  this  world  shall  become  as  the 
kingdoms  of  the  Lord,  and  of  his  Christ,  (Rev.  11.  lii.)  and  the 
isles  shall  wait  for  his  law. 

(5.)  That  he  should  own  God  as  liis  Father,  and  God  would 
own  him  as  his  Son,  his  First-born,  d.26,  27.  This  is  a  conmieut 
upon  these  words  in  Nathan's  message  concerning  Solomon:  (for 
he  also  was  a  type  of  Christ  as  weii  as  David  ;)  I  will  be  his  Father, 
and  he  shall  be  my  Son,  (2  Sam.  7. 14.)  and  the  relation  sIikII  be 
owned  on  both  sides.  [1.]  He  shall  cry  unto  me,  Thou  art  my 
Father.  It  is  probable  that  Solomon  did  so;  but  we  are  sure 
Christ  did  so,  in  the  days  of  his  flesh,  when  he  offered  up  strong 
cries  to  God,  and  called  him  holy  Father,  righteous  Father,  and 
taught  us  to  address  ourselves  to  him  as  o)ir  Father  in  hiaven. 
Christ,  in  his  agonv,  cried  unto  God,  Thou  art  my  Father, 
(I\Iatth.20.39, 42.)  O  my  Father,  and,  upon  the  cross.  Father, 
forgive  them;  Father,  into  thy  hands  1  cunrmend  my  spirit.  He 
looked  upon  him  likewise  as  his  God,  and  therefore  he  |-crfectlv 
obeyed  him,  and  submitted  to  his  will  in  his  whole  undirt;iking  ; 
(he  is  my  God  and  your  God,  John, 20. 17.)  ;Hid  as  the  Hock  of 
his  salvation,  who  would  bear  him  up,  and  bear  him  out,  in  his 
undertaking,  and  make  him  more  than  a  Courjiienjr,  even  a  com- 
plete Saviour,  and  therefore,  with  an  undaunted  resolution,  he 
endured  the  cross,  despising  the  shame,  for  he  knew  lie  should  be 
both  justified  and  glorified.  [  2.]  /  will  make  him  tig  First-born. 
I  see  not  how  this  can  be  applied  to  David ;  it  is  Christ's  prero- 
gative to  be  the  First-born  of  every  creature,  -.md,  as  sucji,  the 
Heir  of  all  things.  Col.  1.15.  Heb.1.2,6.  When  all  power  was 
given  to  Christ  both  in  heaven  and  in  earth,  and  all  things  were 
delivered  unto  him  by  the  Father,  then  God  made  him  his  First- 
born, and  far  higher,  more  great  ar.fl  lioiiuurabie,  than  :he  kings 
of  the  earth,  for  he  is  the  King  of  kings,  angels,  authorities,  and 
powers,  being  made  subject  to  him,   1  Pet.  3.  22. 

2.  With  reference  to  his  seed.  God's  covenants  always  tou!: 
in  the  seed  of  the  covenanters,  this  does  so  ;  (d.  29.  36.)  His  seed 
shall  endure  for  ever,  and  with  it  his  throne;  now  this  will  bu 
differently  understood,  accordiug  as  we  apply  it  tb  Christ  or 
David. 

(1.)  If  we  apply  it  to  David,  by  his  seed  we  are  to  understand 
his  successors,  Solomon  and  the  following  kings  of  Judah,  who 
descended  from  the  loins  of  David;  it  is  supposed  that  they  might 
dciienerate,  and  not  walk  in  the  spirit  and  steps  of  their  father 
David  ;  ill  such  a  case  they  must  expect  to  come  under  divine 
rebukes,  such  as  the  house  of  David  was  at  this  time  under,  v.  38. 
But  let  this  encourage  them,  that,  though  they  were  corrected, 
they  should  not  be  abandoned  or  disinherited.  This  refers  to 
that  part  of  Nathan's  message,  (2  Sam.  7. 14, 1.5.)  If  fie  commit 
inifjuity,  I  will  chasten  him,  but  my  mercy  shall  not  depart  from 
him.  Thus  far  David's  seed  and  throne  did  endure  forever,  that, 
notwithstanding;  the  wickedness  of  many  of  his  posterity,  \\ho  were 
the  scandals  of  his  house,  vet  his  family  continued,  and  continued 
in  the  imperial  dignity,  a  very  long  time;  that,  as  long  as  Judah 
continued  a  kingdom,  David's  posterity  were  kings  of  it,  and 
tlie  royalty  of  that  kingdom  was  never  in  any  other  family,  ai 
that  of  the  ten  tribes  was,  in  Jeroboam's  first,  then  in  Baasha'*, 
&c. ;  and  that  the  family  of  David  continued  a  family  of  distinc- 
tion till  that  Son  of  David  came  whose  throne  should  enduifc  kl 


PSALMS,  LXXXIX. 


Tlie  Divine  Covenant. 


rvcr.  see  Luke,  1.  27,  32.— 2.  4.  11.  If  David's  pos'.ciity,  in 
afttr-times,  should  forsake  God  and  llicir  duly,  and  revolt  lo  (lie 
xvays  of  sin,  God  would  bring  dcsolatina;  jud^;uieiits  upon  llinn, 
and  ruin  the  family;  and  yi't  he  would  not  take  away  his  loving- 
kindness  from  David,  nor  break  his  covenant  with  him,  for,  in 
the  Messiah,  who  should  come  out  of  his  loins,  all  these  promises 
shall  have  their  accomplishment  to  the  full.  Thus,  when  the 
Jews  were  rejected,  the  apostle  shews  that  Ciod's  covenant  with 
Abraham  was  not  broken,  because  it  was  fulfilled  in  his  spiritual 
seed,  the  heirs  of  the  righteousness  of  faith,   Horn,  ll,  7. 

(2.)  If  we  a])ply  it  to  Christ,  by  his  seed  we  are  to  understand 
Ms  subjects,  all  believers,  his  spiritual  seed,  the  children  which 
(iod  has  given  liim,  Heb.  2. 13.  This  is  that  seed  which  shall 
be  made  to  endure  for  ever,  and  his  throne  iu  the  midst  of  them, 
in  the  church,  in  the  heart,  as  the  days  of  heaven.  To  the  end 
Christ  shall  have  a  |>eople  in  the  world  to  serve  and  honour  him; 
//('  shall  see  his  seed,  he  shall  prolong  his  days.  This  holy  seed 
sh:ill  endure  for  ever  in  a  glorified  slate,  when  time  and  days 
shall  be  no  more ;  and  thus  Christ's  throne  and  kingdom  shall 
be  perj)etuated ;  the  kingdom  of  his  grace  shall  continue  through 
all  the  ages  of  time,  and  the  kingdom  of  his  glory  to  the  endless 
ages  of  eternity. 

[1.]  The  continuance  of  Christ's  kingdom  is  here  made  doubt- 
ful by  the  sins  and  afflictions  of  his  subjects  ;  their  iniquities  and 
calamities  threaten  the  ruin  of  it.  This  case  is  here  put,  that  we 
may  not  be  offended  when  it  comes  to  be  a  case  in  fact,  but  that 
xve  may  reconcile  it  with  the  stability  of  the  covenant,  and  be 
assured  of  that  notwithstanding. 

First,  It  is  here  supposed  that  there  will  be  much  amiss  in  the 
subjects  of  Christ's  kingdom.  His  children  may  forsake  God's 
law,  (u.30.)  by  omissions,  and  break  his  statutes,  (i'.  31.)  by 
commissions.  There  are  spots,  wliich  are  the  spots  of  God's 
children,  Deut.  32.  5.  Many  corruptions  there  are  in  the  bowels 
of  the  church,  as  well  as  in  the  hearts  of  those  who  are  the 
members  of  it,  and  these  corru))lions  break  out. 

Secondly,  They  are  here  told  that  thevmust  smart  for  it;  Ci'. 32.) 
I  will  visit  their  transgression  xvilh  a  rod,  their  transgression 
sooner  than  that  of  others;  ]iou  onlji  have  J  known,  and  therefore 
I  will  punish  you,  Amos,  3.  2.  Their  being  related  to  Christ, 
shall  not  escuse  them  from  being  called  to  an  account.  But 
observe  what  aflliclioii  is  to  God's  jieople,  1.  It  is  but  a  rod,  not 
an  axe,  not  a  sword  ;  it  is  for  correction,  not  for  destruction. 
This  denotes  gentleness  in  the  affliction,  it  is  the  rod  of  men, 
such  a  rod  as  men  use  in  correcting  their  children ;  and  it  denotes 
a  design  of  good  in  and  by  the  affliction,  such  a  rod  as  yields  the 
peaceable  fruit  of  righteousness.  2.  It  is  a  rod  in  the  hand  of 
God;  (I  will  visit  them;)  he  who  is  wise,  and  knows  what  he 
does,  gracious,  and  will  do  what  is  best.  3.  It  is  a  rod  which 
(liey  shall  never  feel  the  smart  of,  but  when  there  is  great  need  ; 
If  tliey  break  luylaw,  then  I  will  visit  their  transgressiomvith  the 
rod,  but  not  else.  Then  it  is  requisite  that  God's  honour  be  vin- 
dicated, and  that  they  be  humbled  and  reduced. 

[2.]  The  conlinunnce  of  Christ's  kingdom  is  made  certain  by 
the  inviolable  promise  and  oath  of  God,  notwithstanding  all  this; 
(t'.33.)  Nevertheless,  my  kindness  will  I  not  totally  and  finally 
take  from  him.  First,  "Notwithstanding  their  provocations,  yet 
mv  covenant  shall  not  be  broken."  Note,  Afflictions  are  not  only 
ronsisient  with  covenant-love,  but  to  the  people  of  God  they  flow 
from  it.  Thouah  David's  seed  be  chastened,  it  does  not  follow 
that  thev  are  disinherited;  they  may  be  cast  down,  but  they  are 
not  cast  off.  God's  favour  is  continued  to  his  people,  1.  For 
Christ's  sake;  in  him  the  mercy  is  laid  up  for  us,  and  God  says, 
I  will  not  take  it  from  him ;  (i'.  33.)  1  will  not  lie  unto  David,  v.  35. 
We  are  unwortliy,  but  he  is  worthy.  2.  For  the  covenant's  sake ; 
My  faithfulness  shall  not  fait,  tny  covenant  will  I  not  break.  It 
has  supposed  that  they  had  broken  God's  statutes,  profaned  and 
tiollnted  them,  so  the  word  signifies,  "  But,"  says  God,  "  I  will 
(ot  break,  I  will  not  profane  and  pollute,  my  covenant ;"  it  is 
fhe  same  word.  That  which  is  said  and  sworn,  is,  that  God  will 
hftve  a  church  in  the  world,  as  long  as  sun  and  moon  endure, 
t.  36, 37.    The  sun  and  moon  are  faithful  witnesses  in  heaven  of  the 


wisdom,  power,  and  goo<Iness.  of  the  Creator,  and  shall  continu* 
while  time  lasts,  which  they  are  the  measurers  of;  but  the  seed  oj 
Christ  shall  be  established  for  ever,  as  lights  of  the  tiorld  while  the 
worhl  stands,  to  shine  in  it,  mid  when  it  is  at  an  end,  thev  shall 
be  established  lights,  shining  in  the  firmament  of  the  Father. 

30.  But  tliou  hast  cast  off  and  abhorred,  tlioM 
hast  been  wioth  \vith  thine  anointed.  .39.  Tiiot. 
hast  made  void  the  covenant  of  tliy  servant :  thou 
hast  profaned  his  crown  bi/  castiii<>-  it  to  the  gronnd. 
40.  Thou  hast  broken  down  all  his  hedges;  thou 
hast  brought  his  strong  holds  to  ruin.  41.  All 
that  pass  by  the  way  spoil  him:  he  is  a  reproach 
to  his  neighbours.  42.  Thou  hast  set  up  the  right 
hand  of  his  adversaries;  thou  hast  made  all  his 
enemies  to  rejoice.  43.  Thou  hast  also  turned  the 
e(\<j:e  of  his  sword,  and  hast  not  made  him  to  stand 
in  the  battle.  44.  Thou  hast  made  his  glory  to 
cease,  and  cast  his  throne  down  to  the  ground. 
45.  The  days  of  his  youth  hast  thou  shortened: 
thouhast  covered  him  with  shame.  Selah.  46.  How 
long,  Lord  ?  Wilt  thou  hide  thyself  for  ever?  Shall 
thy  wrath  burn  like  fire  ?  47.  Remember  how 
short  my  time  is:  wherefore  hast  thou  made  all 
men  in  vain?  48.  What  man  is  he  t/iat  liveth, 
and  shall  not  see  death  ?  Shall  he  deliver  his  soul 
from  the  hand  of  the  grave  ?  Selah.  49.  Lord, 
where  are  thy  former  loving-kindnesses,  tchick 
thou  swarest  unto  David  in  thy  truth  ?  50.  Re- 
member, Lord,  the  reproach  of  thy  servants; 
hoiv  I  do  bear  in  my  bosom  the  reproach  o/  all  the 
mighty  people;  5L  Wherewith  thine  enemies 
have  reproached,  O  Lord;  wherewith  they 
have  reproached  the  footsteps  of  thine  anointed. 
52.  Blessed  be  the  Lord  for  evermore.  Amen, 
and  amen. 

In  these  verses,  we  have, 

I.  A  very  melancholy  complaint  of  the  present  deplorable  state 
of  David's  family,  which  the  psalmist  thinks  hard  to  be  reconciled 
to  the  covenant  God  made  with  David.  Thou  saidst  thou 
wonkiest  not  take  away  thy  loving-kindness,  but  thou  hast  cast 
off.  Sometimes,  it  is  no  easy  thing  to  reconcile  God's  providences 
with  his  promises,  and  yet  we  are  sure  they  are  reconcilable,  for 
God's  works  fulfil  his  word,  and  never  contradict  it. 

1.  David's  house  seemed  to  have  lost  ils  interest  hi  God,  which 
was  the  greatest  strength  and  beauty  of  it.  God  had  been  pleased 
with  his  anointed,  but  now  he  was  wroth  with  him;  (i'.  38.)  had 
entered  into  covenant  with  the  family,  but  now,  for  aught  he 
could  perceive,  he  had  made  void  the  covenant,  not  broken  some 
of  the  articles  of  it,  but  cancelled  it,  v.  39.  We  misconstrue  the 
rebukes  of  Providence,  if  we  think  they  make  void  the  covenant. 
When  the  great  Anointed  One,  Christ  himself,  was  upon  the 
cross,  God  seemed  to  have  cast  him  off,  and  was  wroth  with  liitn, 
and  yet  did  not  make  void  his  covenant  with  him,  for  that  was 
established  for  ever. 

2.  The  honour  of  the  house  of  David  was  lost,  and  laid  hi  the 
dust;  TViOH  hast  profaned  Ids  crown,  (which  was  always  looked 
upon  as  sacred,)  by  casting  it  to  the  ground,  to  be  trampled  on, 
v.  39.  Thou  hast  jnade  his  glory  to  cease,  (so  uncertain  is  all  earthly 
glorv,  and  so  soon  does  it  wither,)  and  thou  hast  cast  his  throne 
down  to  the  ground,  not  only  dethroned  the  king,  but  put  a  period 
to  the  kingdom,  «.  44.  If  it  were  penned  in  Rehoboams  time, 
it  was  true  as  to  the  greatest  j>arl  of  the  kingdom,  five  parts  of 


PSALMS,  LXXXIX. 

»in ;  if  in  Zedekiali's  time,  k  was  more   remarkably  true  of  the 
poor  remainder.     Note,  Thrones  and  crowns  are  tottering  things. 


and  are  often   laid    in   the  dust,   but   tliere   is  a  crown    of  glory 
reserved  for  Christ's  spiritual  seed,  which  fadclh  not  away. 

3.  It  was  exi)osed,  and  made  a  prey  to  all  the  neighbours,  who 
msulted  o\er  that  ancient  and  honourable  family;  (i'.40.)  Thou 
hast  broken  down  alt  Ids  hcdr/es,  all  those  things  that  were  a 
defence  to  them,  and  particidarly  that  hedge  of  protection  which 
lliey  thought  God's  covenant  and  promise  had  made  about  them, 
and  thou  hast  7iiade  even  his  stTony-holds  a  ruin,  so  that  they  were 
rather  a  reproach  to  them  than  any  shelter.  All  that  pass  by  the 
way  spoil  hiin,  (d.41.)  and  make  an  easy  prey  of  him;  see 
00.12,13.  The  enemies  talk  insolently;  He  is  a  reproach  to  his 
■neighbours,  who  triumph  in  his  fall  from  so  a  great  a  degree 
of  hononr.  Nay,  every  one  helps  forward  the  calamity,  (u.42.) 
"  Thon  hast  set  iip  the  right  hand  of  his  adversaries,  not  only 
given  ihem  power,  but  inclined  them  to  tuni  their  power  this 
way."  If  the  enemies  of  the  chnrch  lift  up  their  hand  against  it, 
ve  must  see  God  setting  up  their  hand,  for  they  could  have  no 
power,  unless  it  icere  given  them  from  above.  But  when  God 
does  permit  them  to  do  mischief  to  his  church,  it  pleases  them; 
•'  Thou  hai-t  made  all  his  enemies  to  rejoice;  and  is  this  for  thy 
glory,  that  those  who  hate  thee,  shall  have  the  pleasure  to  see 
the  tears  and  troubles  of  those  that  love  thee?" 

4.  It  was  disabled  to  help  itself;  (i'.43.)  "  Thou  hast  turned 
the  edge  of  his  sword,  and  made  it  blunt,  that  it  cannot  do  exe- 
cution as  it  has  done;  and  (which  is  worse)  thou  hast  turned  the 
edge  of  his  spirit,  and  taken  off  his  courage,  and  hast  not  made 
him  to  stand  as  he  used  to  do  in  the  battle."  The  spirit  of  men 
is  what  the  Father  and  Former  of  spirits  makes  them,  nor  can 
we  stand  with  any  strength  or  resolution,  further  than  God  is 
pleased  to  uphold  us.  If  men's  hearts  fail  them,  it  is  God  that 
dispirits  them,  but  it  is  sad  with  the  church,  when  those  cannot 
stand  who  should  stand   up   for  it. 

5.  It  was  upon  the  brink  of  an  inglorious  exit;  (i'.45.)  The 
days  of  his  yovih  hast  thou  shortened;  it  is  ready  to  be  cut  off, 
like  a  young  man  m  the  flower  of  his  age.  This  should  intimate 
that  it  was  penned  in  Rehoboam's  time,  when  the  house  of  David, 
was  but  in  the  days  of  its  youth,  and  yet  waxed  old,  and  began 
to  decay  already.  Thus  it  was  covered  with  shame,  and  it  was 
turned  very  much  to  'its  reproach,  that  a  family,  which,  in  the  first 
and  second  reign,  looked  so  great,  and  made  such  a  figure,  should, 
in  the  third,  dwindle  and  look  so  little  as  the  house  of  David  did 
in  Rehoboam's  time.  But  it  may  be  applied  to  the  captivity  in 
Babylon,  which,  in  comparison  with  what  was  expected,  was 
but  the  day  of  the  youth  of  that  kingdom.  However,  the  kings 
then  had  remarkably  the  day  of  their  youth  shortened,  for  it  was 
in  the  days  of  their  youth,  when  they  were  about  thirty  years  old, 
that  Jehoiachim  and  Zedekiah  were  carried  captives  to  Babylon. 

From  all  this  complaint  let  us  learn,  (1.)  What  work  sin  makes 
with  families,  noble  royal  families,  with  families  in  which  religion 
has  been  uppermost ;  when  posterity  degenerates,  it  falls  into 
disgrace,  and  iniquity  stains  their  glory.  (2.)  How  apt  we  arc  to 
place  the  promised  honour  and  happiness  of  the  church  in  some- 
thing external,  and  to  think  the  promise  fails,  and  the  covenant  is 
made  void,  if  we  be  disappointed  of  that ;  a  mistake  which  we  now 
are  inexcusable  if  we  fall  into,  since  our  Master  has  so  expressly 
told  us  that  his  kingdom  is  not  of  this  world. 

If.  A  very  pathetic  expostulation  with  God  upon  this.  Four 
things  they  plearl  with  God  for  mercy. 

1.  The  long  continuance  of  the  trouble;  (r.4G.)  How  long, 
O  Lord,  wilt  thou  hide  thyself?  For  ever?  That  which  grieved 
them  most,  was,  that  God  him«clf,  as  one  displeased,  did  not 
appear  to  them  by  his  prophets  to  comfort  them,  did  not  appear 
for  them  by  his  providences  to  deliver  them,  and  that  he  had  kept 
them  long  in  the  dark  ;  it  seemed  an  eternal  night,  when  God 
was  withdrawn  ;  Thou  hidest  thyself  for  ever.  Nay,  God  not  only 
hid  himself  from  them,  but  seemed  to  set  himself  'a^ainsl  them; 
"  Shall  thy  wrath  burn  like  fire?  How  lonir  shall  it  burn  ?  Shall 
It  never  be  put  out  ?  What  is  hell,  but  the  wrath  of  God,  burnino- 
for  ever?  And  is  that  the  lot  of  thine  anointed  ?"  '  ° 


Comj.laints. 

2.  The  shortness  of  life,  and  the  certainty  of  death ;  "  Lo.-d, 
let  thine  anger  cease,  and  return  ihosi,  in  mercy  to  lis,  remember- 
ing how  short  my  time  is,  and  how  sure  the  period  of  aay  time. 
Lord,  since  my  life  is  so  transitory,  and  will,  ere  long,  be  at  an 
end,  let  it  not  be  always  so  miserable,  that  I  should  rather  choose 
no  being  at  all  than  such  a  being."  Job  pleads  thus,  eh.  10,  20,  21, 
And,  probably,  the  psalmist  here  urges  it  in  the  name  of  the  house 
of  David,  and  the  present  prince  of  that  house,  the  days  of  whose 
youth  were  shortened,  v.  45. 

(1.)  He  pleads  the  shortness  and  vanity  of  life;  (u.47.)  He- 
me mber  how  short  my  time  is,  how  transitory  I  am,  say  some; 
therefore  unable  to  bear  the  power  of  thy  wrath,  and  therefore  a 
proper  object  of  thy  )>ity.  Wherefore  hast  thon  made  all  men  in 
vain  ?  or.  Unto  what  vanity  hast  thou  created  all  the  sojis  of 
Adam?  Now,  this  may  be  understood  either,  [1.]  As  speaking  a 
great  truth.  If  the  ancient  loving  kindnesses  spoken  of,  (v.  49.) 
be  forgotten,  (those  relating  to  another  life,)  man  is  indeed  made 
in  vain  ;  considering  man  as  mortal,  if  there  were  not  a  future  state 
on  the  other  side,  we  might  be  ready  to  think  that  man  was 
made  in  vain,  and  was  in  vain  endued  with  the  noble  powers  and 
faculties  of  reason,  and  filled  with  such  vast  designs,  and  desires; 
but  God  would  not  make  man  in  vain,  therefore.  Lord,  remember 
those  loving-kindnesses.  Or,  [2.]As  bespeaking  a  strong  tempta- 
tion that  the  psalmist  was  in.  It  is  certain,  God  has  not  made  all 
men,  nor  any  man,  in  vain,  Isa.  45.18.  For,  First,  If  we  think 
that  God  has  made  man  in  vain,  because  so  many  have  short 
lives,  and  long  afflictions,  in  this  world,  it  is  tme  that  God  has 
made  them  so,  but  it  is  not  true  that  therefore  they  are  made  m 
vahi.  For  those  whose  days  are  few  and  full  of  trouble,  may  yet 
glorify  God,  and  do  some  good,  may  keep  their  communion 
with  God,  and  get  to  heaven,  and  then  they  are  not  made  in 
vain.  Secondly,  If  we  think  that  God  has  made  men  in  rain, 
because  the  most  of  men  neither  serve  hirn,  nor  enjoy  l-.im,  it 
is  true,  that,  as  to  themselves,  they  were  made  in  vain,  better 
for  them  had  they  not  been  born,  than  not  to  be  born  again  ; 
but  it  was  not  owing  to  God  that  they  \\ere  made  in  vain,  it 
was  owing  to  themselves;  nor  are  they  made  in  vain  as  to  him; 
for  he  has  made  all  things  for  himself,  even  the  wicked  for 
the  day  of  evil,  and  those  whom  he  is  not  glorified  by,  he  will  be 
glorified  upon. 

(2.)  He  pleads  the  universality  and  unavoidableness  of  death  ; 
{v.  48.)  "  What  man"  (what  strong  man,  so  the  word  is)  "  is  he 
that  liveth,  and  shall  not  see  death  ?  The  king  himself,  of  the  house 
of  David,  is  not  exempted  from  the  sentence,  from  the  stroke: 
Lord,  since  he  is  imder  a  fatal  necessity  of  dying,  let  not  his 
whole  life  be  made  thus  miserable.  Shall  he  deliver  his  soul  from 
the  hand  of  the  grave?  No,  he  shall  not  when  his  lime  is  come. 
Let  him  not,  therefore,  be  delivered  into  the  hand  of  the  gi-ave,  by 
the  miseries  of  a  dying  life,  till  his  time  is  come."  We  must  learn 
here,  that  death  is  the  end  of  all  men;  our  eyes  must  shortly  be 
closed  to  see  death;  there  is  no  discharge  from  that  war,  nor  will 
any  bail  be  taken  to  save  us  from  the  prison  of  the  grave.  It 
concerns  us,  therefore,  to  make  sure  a  happiness  on  the  other  side 
of  death  and  the  grave,  that,  when  we  fail,  we  may  be  received 
info  everlasting  hahifations. 

3.  The  next  plea  is  taken  from  the  kindness  God  had  for,  and 
fhe  covenant  be  made  with,  his  servant  David;  (['.49.)  "Lord, 
n^here  are  thy  former  loving-kindnesses,  vi\\\c\\  thou  shewedst,  nav, 
which  thou  swarest,  to  David  in  thy  truth?  Wilt  thou  fail  of 
doing  what  thou  hast  promised  ?  Wilt  thou  undo  what  thou  hast 
done  ?  Art  not  thou  still  the  same?  Why  then  may  not  we  have 
the  benefit  of  the  former  sure  mercies  of  David  i"  God's  un- 
changeableness  and  faithfulness  assure  us  that  God  will  not  cast 
off  those  whom  he  has  chosen  and  covenanted  with. 

4.  The  last  ))lea  is  taken  from  the  insolence  of  the  enemies,  and 
the  indignity  done  to  God's  anointed;  (ti.  50, 51.)  "Remember, 
Lord,  the  reproach,  and  let  it  be  rolled  away  from  us,  and  re- 
turned upon  our  enemies."  (1.)  They  were  God's  servants  that 
were  reproached,  and  the  abuses  done  to  them  reflected  npoii 
their  Master,  especially  since  it  was  for  serving  him  that  llicy 
were  reproached.     (2.) The   reproach  cast   upon  God's  servants 


PSALMS,  LXXXIX,  XC. 


Tlie  Mortality  of  Men. 


was  a  very  grievous  burlhen  to  all  that  were  concerned  for  ihe 
honour  of  God;  "  I  bear  in  my  bosom  ilie  riprouck  of  all  the 
mig/tti/ people,  ami  am  even  overwlielmed  with  it;  it  is  what  I 
liiv  nuicli  to  heart,  and  can  scarcely  keep  up  niv  spirits  under  the 
Wei;;Iit  of."  (3.)"'niey  are  thine  enemies  who  do  lluis  reproach 
us;  and  wilt  thou  not  ap))ear  against  them  as  such  '."  (4.)  The;/ 
have  reproached  the  footsteps  of  thine  anointed.  They  reflected 
upon  all  the  stejts  which  the  king  had  taken  in  the  course  of  his 
administration,  tracked  him  in  all  his  motions,  that  thev  might 
■make  invidious  remarks  upon  every  thing  he  had  said  and  done. 
Or,  if  we  may  ajiply  it  to  Christ,  the  Lord's  Messiah,  they 
ie|)roached  the  Jews  with  his  footsteps,  the  slowness  of  his 
coming.  They  have  reproached  the  delays  of  the  Messiah;  so 
Dr.  Hammond.  They  called  him.  He  that  should  come;  but, 
because  he  was  not  yet  come,  because  he  did  not  now  come  to 
deliver  them  out  of  the  hands  of  their  enemies,  when  they  had 
none  to  deliver  them,  they  toKI  them  he  would  never  come,  they 
uiust  give  over  looking  for  him.  The  scoffers  of  the  latter  days 
<lo,  in  like  manner,  reproach  the  footsteps  of  the  Messiah,  when 
they  ask.  Where  is  tlie  promise  of  his  coming?  2Pet.  3. 3, 4. 
The  reproaching  of  the  footsteps  of  the  anointed,  some  refer  to 
file  serj)ent's  bruisinc/  of  the  heel  of  tlie  Seed  of  the  woman;  or, 
to  the  sufferings  of  Christs  followers,  who  tread  in  his  footsteps, 
and  are  reproached  for  his  name's  sake. 

Lastly,  The  psalm  concludes  with  praise,  even  after  this  sad 
complaint ;  (v.  bi.)  Blessed  be  the  Lord  for  evermore.  Amen,  and 
amen.  Thus  he  confronts  the  reproaches  of  his  enemies;  the 
more  others  blaspheme  God,  the  more  we  should  bless  him. 
Thus  he  corrects  his  own  complaints,  chiding  himself  for  quarrel- 
ling with  God's  providences,  and  questioning  his  promises ;  let 
both  these  sinful  passions  be  silenced  with  the  praises  of  God. 
However  it  be,  yet  God  is  good,  and  we  will  never  think  hardly 
of  him;  God  is  true,  and  we  will  never  distrust  him.  Though 
the  glory  of  David's  house  be  stained  and  sullied,  this  shall  be  our 
comfort,  that  God  is  blessed  for  ever,  and  his  glory  cannot  be 
eclipsed.  If  we  would  have  the  comfort  of  the  stability  of  God's 
promise,  we  must  give  him  the  praise  of  it;  in  blessing  God,  we 
encourage  ourselves.  Here  is  a  double  Amen,  according  to  the 
double  signification  Amen;  so  it  is,  God  is  blessed  for  ever. 
Amen ;  be  it  so,  let  God  be  blessed  for  ever.  He  began  the  psalm 
with  thanksgiving,  before  he  made  his  complaint;  (c.  1.)  and  now 
he  concludes  it  with  a  doxology.  They  who  give  God  thanks  for 
what  he  has  done,  may  give  him  thanks  also  for  what  he  will  do; 
God  will  follow  those  ^^ith  his  mercies,  who,  in  a  right  manner, 
iollow  him  with  their  praises. 


PSALM  XC. 

TIte  foregoing  psalm  was  supposed  to  be  penned  as  late  as  the  captirily  in  Bahylon ; 
this,  it  is  plain,  was  penned  as  earhj  as  tlie  deliverance  out  of  Efiypf,  and  yet 
they  are  put  close  together  in  this  collection  of  divine  son^s.  This  psahn  was 
penned  hy  Muses,  (as  appears  by  the  title,)  the  most  ancient  penman  if  sacred 
writ.  We  have  upon  record  a  praisinf^  sonp^  of  his,  (Exod.  15.)  which  is  alluded 
in,  (Rev.  1.5.  3.)  and  an  instructinif  song  of  his,  Deul.  32.  But  this  is  of  a 
different  nature  from  both,  for  it  is  called  a  prayer.  It  is  supposed  that  this 
psalm  iras  penned  upon  occasion  of  the  sentence  passed  upon  Israel  in  the  wil- 
derness for  their  unbelief  murmurinji\  and  rebellion,  that  their  carcases  should 
fall  in  the  wilderness,  that  they  shoidd  be  teasted  aicay  by  a  series  of  miseries 
for  38  years  toi^ether,  and  that  none  of  them  that  were  then  of  age  should  enter 
Canaan.  This  was  calculated  for  their  leanderings  in  the  wilderness,  as  that 
other  song  of  3Ioses  (Dciit.  31. 19,21.)  was  for  their  settlement  in  Canaan. 
We  hate  the  story  to  which  this  psalm  seems  to  refer.  Numb.  14.  Probably, 
Moses  penned  this  prayer,  to  be  daily  used,  either  by  the  people  in  their  tents, 
T,  at  least,  by  the  priests  in  the  tabernacle  service,  during  their  tedious  fatigue 
in  the  wilderness.  In  it,  I.  Moses  comforts  himself  and  his  people  with  the 
eternity  of  God,  and  their  interest  in  him,  v.  1,2.  II.  lie  humbles  himself 
and  his  people  with  the  consideration  of  the  frailty  of  man,  r.  3.  .6.  ///.  He 
submits  himself  and  his  people  to  the  righteous  sentence  of  God  passed  upon 
them,  f.  7.  .11.  IV.  He  commits  himself  and  his  people  to  God  by  prayer  for 
divine  mercy  and  grace,  and  the  return  of  God^s  favour,  r.l2..17.  Though 
it  seems  to  liave  been  penned  upon  this  particular  occasion,  yet  it  is  very 
applicable  to  the  frailty  of  human  life  in  general,  and,  in  singing  it,  we  may 
tnstly  apply  it  to  the  years  of  our  passage  through  the  ivildi^rness  of  this  world, 
and  it  furnishes  us  with  meditations  and  prayers  very  suitable  to  the  solemnity 
of  a  funeral. 

vol..  II.  102 


A  prayer  of  Moses,  the  man  of  God. 

1.  TT  ORl),  thou  liast  been  our  thvelliii^-place  in 
J_^  all  generations.  2.  Before  the  mouiitains 
were  brought  forth,  or  ever  thou  hadst  formed  tlie 
earth  and  tiie  ^vorld,  even  from  everlasting  to 
everlasting,  thou  art  God.  3.  Thou  tnrnest  man 
to  destruction;  and  sayest,  Return,  ye  cliildren  of 
men.  4.  For  a  thousand  years  in  thy  sight  are  but 
as  yesterday  when  it  is  past,  and  as  a  watch  in 
the  night.  5.  Thou  caiTiest  them  away  as  with  a 
flood;  Ihey  are  as  a  sleep:  in  the  morning ///fj/ 
are  like  grass  ivhic/t  groweth  up.  G.  lu  the  morn- 
ing it  flourisheth,  and  groweth  up:  in  the  evening 
it  is  cut  down,  and  withereth. 

This  psalm  is  entitled  a  prayer  of  3Ioscs:  where,  and  in  what 
volume,  it  was  preserved  from  Moses's  time  till  the  collection  of 
psalms  was  begun  to  be  made,  is  uncertain ;  but,  being  divinely 
inspired,  it  was  under  a  special  protection  :  perhaps  it  was  written 
in  the  book  of  Jasher,  or  the  book  of  the  wars  of  the  Lord.  Moses 
taught  the  people  of  Israel  to  pray,  and  put  words  into  their  m  )ulhs, 
which  they  might  make  use  of  in  turning  to  the  Lord.  Moses  is 
here  called  the  man  of  God,  because  he  was  a  prophet,  the  father 
of  the  prophets,  and  an  eminent  type  of  the  great  Prophet. 

In  these  verses,  we  are  taught, 

1.  To  give  God  the  praise  of  his  care  concerning  his  people  at 
all  times,  and  concerning  us  in  our  days;  (v.  1.)  Lord,  thou  hast 
been  to  vs  a  Habitation,  or  Dwelling-Place ;  a  Refuge,  or  Help, 
in  all  generations.  Now  that  they  were  fallen  under  God's  dis- 
pleasure, and  he  threatened  to  abandon  them,  they  plead  his 
former  kindnesses  to  their  ancestors.  Canaan  was  a  land  o( 
pilgrimage  to  their  fathers  the  patriarchs,  who  dwelt  there  in 
tabernacles;  but  then  God  was  their  Habitation,  and,  wherever 
they  went,  they  were  at  home,  at  rest,  in  him.  Egypt  had  been 
a  land  of  bondage  to  them  for  many  years,  but  even  then  God  was 
their  Refuge;  and  in  him  that  poor  oppressed  people  lived,  and 
were  kept  in  being.  Note,  True  believers  are  at  home  in  God, 
and  that  is  their  comfort,  in  reference  to  all  the  toils  and  tosses 
they  meet  with  in  this  world.  In  him  we  may  repose  and  shelter 
ourselves,  as  in  our  Dwelling-Place. 

2.  To  give  God  the  glory  of  his  eternity;  (r.  2.)  Before  the 
mountains  were  brought  forth,  before  he  made  the  highest  part  oj 
the  dust  of  the  world,  (as  it  is  expressed,  Prov.  8.  2G.)  before  the 
earth  fell  in  travail,  or,  as  we  may  read  it,  before  thou  hadst 
formed  the  earth  and  the  world,  that  is,  before  the  beginning  of 
time,  thou  hadst  a  being,  even  from  everlasting  to  everlasting  thnn 
art  God;  an  eternal  God,  whose  existence  has  neither  its 
commencement  nor  its  period  with  time,  nor  is  measured  hy  the 
successions  and  revolutions  of  it;  but  who  art  the  same  yesterday, 
to-day,  and  for  ever,  without  beginning  of  davs,  or  end  of  life,  or 
change  of  time.  Note,  Against  all  the  grievances  that  arise  from 
our  own  morlalily,  and  the  mortality  of  our  friends,  we  may  take 
comfort  from  God's  immortality;  we  are  dying  creatures,  and  all 
our  comforts  in  the  world  are  dying  comforts,  but  God  is  an  ever- 
living  God,  and  they  shall  find  him  so,  who  have  him  for  their's. 

3.  To  own  God's  absolute  sovereign  dominion  over  man,  and  his 
irresistable,  incontestable,  power  to  dispose  of  him  as  he  jileases; 
(11.3.)  Thou  tnrnest  man  to  destruction,  with  a  word's  speaking, 
when  thou  pleascst,  to  the  destruction  of  the  body,  of  the  earthly 
house;  and  thou  sayest.  Return,  ye  children  of  men.  (l.)Wlien 
God  is,  by  sickness,  or  other  afflictions,  turning  men  to  destruclion, 
he  does  tliereby  call  men  to  return  unto  him,  that  is,  to  re|ient  of 
their  sins,  and  live  a  new  life.  This  God  speaketh  once,  yea, 
twice,  "Return  unto  me,  from  whom  ye  have  revolted,"  Jer.  4.  1, 
(2.)  When  God  is  threatening  to  turnniex  to  destruction,  to  bring 
•hem  to  death,  and  they  have  received  a  sentence  of  death  within 
tl'.emselvcs,  sometimes  he  wonderfully  recovers  them,  and  says,  as 


[>SALMS,  XC. 


T>ip  Mortality  of  M**n.. 


Ihe  old  Translalion  reads  it,  Again  thou  sayest,  Ilehtrn,  to  liieaiut 
health  again.  For  God  kills,  and  makes  alive  again,  l)ring:s  down 
to  the  grave,  and  brings  up.  (3.)  When  God  turns  men  to 
destruction,  it  is  according  to  the  general  sentence  passed  npon  all, 
uhich  is  this,  "Pchiyn,yc  children  nf  men,  one  as  well  as  another; 
return  to  voiir  first  principles,  let  the  hotly  return  to  the  earth  as 
it  was,  (dtist  to  dust.  Gen.  3.  19.)  and  let" the  soul  rctitin  to  God 
V ho  gave  it,"  Ecd.  12.  7.  (4.)  Though  God  turns  all  men  to 
destruction,  yet  he  will  again  say.  Return,  ye  children  of  men, 
at  the  general  resurrection,  when,  though  a  man  dies,  yet 
lie  shall  live  again;  and  then  shall  thou  call,  and  I  will  answer ; 
(Joh,  14. 14,  16.)  tlion  shall  bid  me  return,  and  I  shall  return. 
The  body,  the  soni,  shall  both  return  and  unite  again. 

4.  To  acknowledge  the  infinile  disproportion  there  is  between 
God  and  men,  v.  4.  Some  of  Ihe  patriarchs  lived  near  a  thousand 
years;  Moses  knew  it  very  well,  and  had  recorded  it;  but  what  is 
"their  long  life  to  God's  eternal  life  ?  A  thousand  years,  to  us,  are  a 
long  period,  which  we  cannot  expect  to  survive;  or,  if  we  could, 
it  is  what  we  could  not  retain  the  remembrance  of;  but  it  is,  in 
thy  sight,  as  yesterday,  as  one  day,  as  that  which  is  freshest  in 
mind;  nav,  it  is  but  as  a  watch  nf  the  night,  which  was  but  three 
hours.  (1.)  A  thousand  years  are  nothing  to  God's  eternity,  they 
are  less  than  a  day,  than  an  hour,  to  a  thousand  years;  betwixt  a 
minute  and  a  million  of  years  there  is  some  proportion,  but  betwixt 
time  and  eternity  there  is  none.  The  long  lives  of  the  patriarchs 
were  nothing  to  God,  not  so  much  as  the  life  of  a  child  (that  is 
born  and  dies  the  same  day)  is  to  thcir's.  ( 2.)  All  the  events  of  a 
thousand  vears,  whether  past  or  to  come,  are  as  present  to  the 
internal  Mind,  as  what  was  done  yesterday,  or  the  last  hour,  is  to 
IIS,  and  more  too.  God  will  say,  at  the  great  day,  to  those  whom 
he  has  turned  to  destruction,  Return,  arise  ye  dead.  But  it  might 
be  objected  against  Ihe  doctrine  of  the  resurrection,  that  it  is  a  long 
time  since  it  was  expected,  and  it  is  not  yet  come.  Let  that  be 
no  difficulty,  for  a  thousand  years  in  God's  sight  are  but  as  one 
day.  Nullum  tcmpus  occwrit  Regi — To  the  King  all  periods  are 
alike.     To  this  purport  these  words  are  cpioted,  2Pet.3.8. 

5.  To  see  the  frailty  of  man,  and  his  vanity,  even  at  his  best 
estate,  (i-.  5,  G.)  look  upon  all  the  children  of  men,  and  we  shall 
see,  (l.)That  their  life  is  a  dying  life;  Thou  carriesl  them  away 
as  with  a  flood,  that  is,  they  are  continually  gliding  down  the  stream 
of  lime  into  the  ocean  of  eternity;  the  flood  is  continually  flowing, 
atid  they  are  carried  away  with  it ;  as  soon  as  we  are  born,  we 
bogin  to  die,  and  every  day  of  our  life  carries  us  so  much  nearer 
death  ;  or  we  are  carried  away  \ iolently  and  irresistibly,  as  with 
a  flood  of  waters,  as  with  an  inundation,  which  sweeps  away  all 
before  it;  or,  as  the  old  world  was  carried  away  with  Noah's  flood. 
Though  God  jiromised  not  so  to  drown  the  world  again,  yet  death 
Is  a  constant  deluge.  (2.)  That  it  is  a  dreaming  life.  Men  are 
t-arried  away  as  with  a  flood,  and  yet  they  are  as  a  sleep ;  they  con- 
sider not  their  own  frailty,  nor  are  aware  how  near  they  approach  to 
an  awful  cternitv.  Like  men  asleep,  they  imagine  great  things  to 
themselves,  till  death  wakes  them,  and  puts  an  end  to  tlie  pleasing 
dream.  Time  passes  unobserved  by  us,  as  it  does  with  men  asleep; 
and,  when  it  is  over,  it  is  as  nothing.  (3.)  That  it  is  a  short  and 
transient  life,  like  that  of  the  grass,  which  grows  up  and  flourishes 
in  the  morning,  looks  green  and  pleasant,  but  in  the  evening  the 
mowers  cut  it  dnwn,  and  it  immediately  withers,  changes  its  colour, 
and  loses  all  its  beauty.  Death  will  change  us  shortly,  perhaps 
suddenly;  and  it  is  a  great  change  that  death  will  Biake  with  us 
in  a  Utile  time.  Man,  in  his  prime,  does  but  flourish  as  the  grass, 
which  is  weak,  and  low,  and  tender,  and  exposed;  and  which, 
when  the  winter  of  old  a^e  comes,  will  wither  of  itself:  but  he 
may  be  mown  (iown  bv  disease  or  disaster,  as  the  grass  is,  in  the 
midst  of  summer.      All  flesh  is  as  grass. 

7.  For  we  are  consumed  by  thine  ans;eT,  and 
l)y  thy  ■wrath  are  we  trottbled.  8.  Thou  hast  set 
our  iniquities  before  thee,  our  secret  sins  in  the 
light  of  thy  countenance.  9.  For  all  our  days  are 
'massed  away  in  thy  wrath :  we  spend  our  years  as 


a  tale  t/icU  is  told.  10.  The  Jay.-;  of  our  years  are 
threescore  years  and  ten  ;  and  if  by  reason  of 
strength  t/iei/  be  fourscore  years,  y<?t  is  their 
strength  labour  and  sorrow;  for  it  is  soon  cut  off, 
and  we  flyaway.  11.  Who  knoweth  the  power 
of  thine  anger?  even  according  to  thy  fear,  so  is 
thy  wrath. 

Moses  had,  in  the  foregoing  verses,  lamented  the  frailty  of 
human  life  in  general;  the  children  of  men  are  as  a  sleep,  and  as 
the  grass;  but  here  he  teaches  the  people  of  Israel  to  confess  be- 
fore God  that  righteous  sentence  of  death  which  they  were  under 
in  a  special  manner,  and  which  by  their  sins  they  had  brought 
upon  themselves;  their  share  in  the  common  lot  of  mortality  was 
not  enough,  but  they  are,  and  must  live  and  die,  under  peculiar 
tokens  of  God's  displeasure:  here  they  speak  of  themselves;  TFe 
Israelites  are  consumed  and  troubled,  and  our  days  are  passed  away . 

1.  They  are  here  taught  to  acknowledge  the  wrath  of  God  to 
be  the  cause  of  all  their  miseries;  We  are  consumed,  we  arc 
troubled,  and  it  is  by  thine  anger,  by  thy  wrath ;  (v.  7.)  our  days 
are  passed  away  in  thy  wrath,  t).  9.  The  afflictions  of  the  saints 
often  come  purely  from  God's  love,  as  Job's;  but  the  rebukes  of 
sinners,  and  of  good  men  for  their  sins,  must  be  seen  coming  from 
the  anger  of  God,  who  takes  notice  of,  and  is  much  displeased 
«ith,  tlie  sins  of  Israel.  We  are  too  apt  to  look  upon  death  as  no 
more  than  a  debt  owing  to  nature;  whereas  it  is  not  so;  if  the 
nature  of  man  had  continued  in  its  primitive  purity  and  rectitude, 
there  had  been  no  such  debt  owing  to  it;  it  is  a  debt  to  the  justice 
of  God,  a  debt  to  the  law.  Sin  entered  into  the  world,  and  death 
by  si)i.  Are  we  consumed  by  decays  of  nature,  the  infirmities  of 
age,  or  any  chronical  disease?  We  must  ascribe  it  to  God's  anger. 
Are  we  troubled  by  any  surprising  stroke?  That  also  is  the  fruit 
of  God's  wrath,  which  is  thus  revealed  from  heaven  against  the 
ungodliness  and  unrighteoxisness  of  men. 

2.  They  are  taught  to  confess  their  sins,  which  had  provoked 
the  wrath  of  God  against  them  ;  {v.  8.)  Thou  hast  set  our  iniquities 
before  thee,  cve7i  our  secret  sins.  It  was  not  without  cause  that 
God  was  angry  with  them  ;  he  had  said.  Provoke  me  not,  and  1 
will  do  you  no  hurt;  but  they  had  provoked  him,  and  will  own 
that,  in  passing  this  severe  sentence  upon  tliem,  he  justly  punished 
them  ;  (  1.)  For  their  open  contempts  of  him,  and  the  daring 
affronts  they  had  given  him;  Thou  hast  set  our  iniquities  before 
thee.  God  had  herein  an  eye  to  their  unbelief  and  murmuring, 
their  distrusting  of  his  power,  and  their  des])ising  of  the  pleasant 
land  :  these  he  set  before  him,  when  he  passed  that  sentence  on 
them  ;  those  kindled  the  fire  of  God's  wrath  against  them,  and  kept 
good  things  from  them.  (2.)  For  their  more  hidden  departures 
from  him;  "  Thnu  hast  set  our  secret  sins,  those  which  go  no 
further  than  the  heart,  and  which  are  at  the  bottom  of  all  the  overt 
acts,  thou  hast  set  these  in  the  light  of  thy  countenance ;  thou  hast 
discovered  these,  and  brought  these  also  to  the  account,  and  made 
us  to  see  them,  who  l)efore  overlooked  them."  Secret  sins  are 
known  to  God,  and  shall  be  reckoned  for.  Those  who  in  heart 
return  into  Esypt,  who  set  up  idols  in  their  heart,  shall  be  dealt 
with  as  revollers  or  idolaters.  See  the  folly  of  those  who  go 
about  to  cover  their  sins,  for  they  cannot  cover  them. 

3.  They  are  taught  to  look  upon  themselves  as  dying  and  passing 
away,  and  not  to  think  either  of  a  long  life,  or  of  a  pleasant  one; 
for  the  decree  gone  forth  against  them  was  irreversible;  (r.  9.) 
All  our  days  are  likely  to  be  passed  away  in  thy  wrath,  under  the 
tokens  of  thy  displeasure;  and,  lliough  we  are  not  c|uite  deprived 
of  the  residue  of  our  years,  yet  we  are  likely  to  spend  them  as  a 
talc  that  is  told.  The  38  years,  which,  after  this,  they  wore  away 
in  the  wilderness,  were  not  the  sidject  of  the  sacred  history,  for 
little  or  nothing  is  recorded  of  that  which  happened  to  them  from 
the  2d  year  to  the  40th.  After  they  came  out  of  Egypt,  their 
lime  was  perfectly  trifled  away,  and  was  not  worthy  to  be  the 
subject  of  a  history,  but  only  of  a  tale  that  is  told;  for  it  was  only 
to  pass  away  time,  like  telling  stories,  that  they  spent  those  year» 


PSALMS,  XC. 


The  Mortality  of  Men. 


in  tlie  wilderness;  all  that  while,  they  were  in  the  consuming, 
unci  another  generation  was  in  the  raisins;.  When  they  came  out 
iif  Egypt,  i/icre  tras  not  one  feeble  person  iimoiKj  the  tribes, 
(105.37.)  but  now  they  were  all  feeble.  Their  joyful  prospect  of 
a  prosperous  glorious  life  in  Canaan  was  turned  into  the  inelan- 
cliolv  prospects  of  a  tedious  inglorious  <iealh  in  the  wilderness; 
so  that  their  whole  life  was  now  as  impertinent  a  thing  as  ever  any 
winter-tale  was.  That  is  applicable  to  the  state  of  every  one  of 
us  in  the  wilderness  of  this  world ;  We  spend  our  years,  tee  bring 
them  to  an  end,  each  year,  and  all,  at  last,  as  a  tale  that  is  told; 
as  the  breath  of  our  mouth  in  winter,  (so  some,)  which  soon 
disappears;  as  a  thought,  (so  some,)  than  which  nothing  more 
quick;  as  a  word,  which  is  soon  spoken,  and  then  vanishes  into 
air;  or,  as  a  tale  that  is  told.  The  spending  of  our  years  is  like 
the  telling  of  a  tale.  A  year,  when  it  is  past,  is  like  a  tale  when 
it  is  told.  Some  of  our  years  are  as  a  j)leasaut  story,  others  as  a 
tragical  one;  most  niixt,  but  all  short  and  transient:  that  which 
was  long  in  the  doing  may  be  told  in  a  short  time.  Our  years, 
when  they  are  gone,  can  no  more  be  recalled  than  the  word  that 
we  have  spoken  can.  The  loss  and  waste  of  our  time,  which  implv 
cur  fault  and  folly,  may  be  thus  complained  of:  we  should  spend 
our  years,  like  the  dispatch  of  business,  with  care  and  industry; 
i)ut,  alas!  we  do  spend  them  like  the  telling  of  a  tale,  idle,  and  to 
little  purpose,  carelessly,  and  without  regard. 

Every  year  passed  as  a  tale  that  is  told;  but  what  was  the 
number  of  them?  As  they  were  vain,  so  they  were  fevy,  (u.  10.) 
70  or  150  at  most,  which  may  be  understood,  either,  (1.")  Of  the 
lives  of  the  Israelites  in  the  wilderness;  all  those  that  were 
numb'>red  when  they  came  out  of  Egypt,  above  20  years  old,  were 
to  die  V  ilhin  38  years ;  they  numbered  those  only  that  tcere  able 
to  go  forth  to  war,  most  of  whom,  we  may  suppose,  were  between 
20  and  40,  who  therefore  must  have  all  died  before  80  years  old, 
and  T"any  before  60,  and,  perhaps,  much  sooner,  which  was  far 
short  of  the  years  of  the  lives  of  their  fathers.  And  those  that  lived 
to  70  or  80,  yet,  being  under  a  sentence  of  consumption,  and  a 
mcla/^choly  despair  of  ever  seeing  through  this  wilderness-state, 
their  strength,  their  life,  was  nothing  but  labour  and  sorrow,  which 
otiiers'ise  would  have  been  made  a  new  life,  by  the  joys  of  Canaan. 
See  what  work  sin  made.  Or,  (2.)  To  the  lives  of  men  in  general, 
ever  since  the  davs  of  Moses.  Before  Mases,  it  was  usual  for  men 
to  li^e  about  100  years,  or  near  150 ;  but  since,  70  or  80  is  the 
common  stint,  which  few  exceed,  and  multitudes  never  come  near. 
U'e  reckon  those  to  have  lived  to  the  age  of  man,  and  to  have  had 
aA  large  a  share  of  life  as  they  had  reason  to  expect,  who  live  to  be 
70  years  old  ;  and  how  short  a  time  is  that  compared  with  efernitv  ! 
Moses  was  the  first  that  committed  divine  revelation  to  writing, 
which,  before,  had  been  transmitted  by  tradition  ;  now  also  both 
the  world  and  the  church  were  pretty  well  peopled,  and  therefore 
there  were  not  now  the  same  reasons  for  men's  living  long  that 
there  had  been.  If,  by  reason  of  a  strong  constitution,  some 
reach  to  80  years,  yet  their  strength  llien  is  what  they  have  little 
joy  of,  it  does  but  serve  to  prolong  their  misery,  and  make  their 
death  the  more  tedious  ;  for  even  their  strength  then  is  labour  and 
sorrow,  much  more  their  weakness;  for  the  years  are  come  which 
they  have  no  pleasure  in.  Or,  it  may  be  taken  thus  :  Our  years 
are  70,  aiid  the  years  of  some,  by  reason  of  strength,  are  80;  but 
the  breadth  of  our  years,  (for  so  the  latter  words  signify,  rather 
than  strength,)  the  whole  extent  of  them,  from  infancy  to  old  age, 
is  but  labour  and  sorrow.  In  the  sweat  of  our  face  we  must  eat 
bread,  our  whole  life  is  toilsome  and  troublesome  ;  and,  perhaps, 
in  the  midst  of  the  years  we  count  upon,  it  is  soon  cut  off,  and  we 
fly  au-ay,  and  do  not  live  out  half  our  days. 

4.  Thcv  are  taught  by  all  this  to  stand  in  awe  of  the  wrath  of 
Cod;  (?-.ll.)  Who  knows  the  power  of  thine  anger?  (1.)  None 
can  perfectly  comprehend  it.  The  psalmist  speaks  as  one  afraid 
f>f  God's  anger,  and  amazed  at  the  greatness  of  the  power  of  it ; 
nlio  knows  how  far  the  power  of  God's  anger  can  reach,  and  how 
deep  it  can  wound?  The  angels  that  sinned  knew  experimentally 
the  power  of  God's  anger;  damned  sinners  in  hell  know  it;  but 
which  of  us  can  fully  comprehend  or  describe  it?  (2.)  Few  do 
frrlously  consider  it  as  ihey  ought.     ITVio  knows  it,  so  as  to  improve 


the  knowledge  of  it?  Those  who  make  a  mock  at  sin,  and  make 
light  of  Christ,  surely  do  not  know  the  power  of  God's  anger. 
For,  according  to  thy  fear,  so  is  thy  wrath;  God's  wrath  is  eqiia\ 
to  the  appreiiensions  which  the  most  thoughtful  serious  peojjle 
have  of  it  ;  let  men  have  ever  so  great  a  dread  upon  them  of  (iie 
wrath  of  God,  it  is  not  greater  than  there  is  cause  for,  and  than 
the  nature  of  the  thing  deserves.  God  has  not  in  his  word 
represented  his  wralh  more  terrible  than  really  it  is;  nay,  what  is 
felt  in  the  other  world  is  infinitely  worse  llian  what  is  feared  in 
this  world.      Who  among  us  can  dwell  with  that  devouring  fire? 

12.  So  teach  us  to  number  our  day.s,  that  we 
may  apply  our  hearts  unto  wisdom,  i.3.  Kelurn, 
O  Lord,  how  loii"?  and  let  it  repent  thee  con- 
cerning- thy  servants.  14.  O  satisfy  us  early  with 
thy  mercy;  that  we  may  rejoice  and  be  glad  all 
our  days.  15.  Make  us  glad  according-  to  the 
days  w/terem  thou  hast  afflicted  us,  and  the  years 
wherein  we  have  seen  evil.  16.  Let  thy  woi-k 
appear  utito  thy  servants,  and  thy  glory  unto  their 
children.  17.  And  let  the  beauty  of  the  Lord 
our  God  be  upon  us:  and  establish  thou  the  work 
of  our  hands  upon  us;  yea,  the  work  of  our  hands 
establish  thou  it. 

These  are  the  petitions  of  this  prayer,  grounded  upon  the 
foregoing  meditations  and  acknowledgments.  Is  any  afflicted? 
Let  him  learn  thus  to  pray. 

Four  tilings  thev  arc  here  directed  to  pray  for. 

1.  For  a  sanctified  use  of  the  sad  dispensation  they  were  no\i 
under.  Being  condemned  to  have  our  days  shortened,  "Lord, 
teach  vs  to  number  our  days ;  (v.  12.)  Lord,  give  us  grace  dulv  to 
consider  how  few  Ihey  are,  and  how  little  a  while  we  iiave  to  live 
in  this  world."  Note,  (1.)  It  is  an  excellent  art  righllv  to  number 
onr  days,  so  as  not  to  be  out  in  our  calculation,  as  he  was  who 
counted  upon  manv  years  to  come,  when,  that  night,  his  soul  was 
required  of  him.  We  must  live  under  a  constant  apprehension 
of  the  shortness  and  iincerlaintv  of  life,  and  the  near  a|)proacli  cA 
death  and  eternity.  We  must  so  number  our  days,  as  to  compare 
our  work  with  them,  and  mind  it  accordingly  with  a  double 
diligence,  as  those  tiiat  have  no  time  to  trifle.  (2.)  Those  that 
would  learn  this  arithmetic,  must  prav  for  divine  instruction,  must 
go  to  God,  and  beg  of  him  to  teach  them  by  his  Spirit  to  put 
them  upon  considering,  and  to  give  them  a  good  understanding. 
(.3.)  We  then  number  our  davs  to  good  purpose,  when  thereby  our 
hearts  are  inclined  and  engaged  to  true  wisdom,  that  is,  to  the 
practice  of  serinus  godliness.  To  be  religious  is  to  be  wise;  this  is 
a  thing  to  which  it  is  necessary  that  we  apply  our  hearts,  and  the 
matter  requires  and  deserves  a  close  application,  to  wliicli  fiequent 
thoughts  of  the  uncertainty  of  our  continuance  here,  and  the 
certainty  of  our  removal  hence,  will  very  much  contribiile. 

2.  For  the  turning  away  of  God's  anger  from  them  ;  that, 
Ihoiigh  the  decree  was  gone  forth,  and  was  past  revocation,  there 
was  no  remedy,  but  they  must  die  in  the  wilderness;  "Yet  return, 
O  Lord,  be  thou  reconciled  to  us,  and  let  it  repent  thee  concerning 
thy  serrants;  (c.  13.)  send  us  tidings  of  peace  to  comfort  us  again 
after  these  heavy  tidings.  How  long  must  we  look  upon  ourselves 
as  under  l>iy  wrath,  and  when  shall  we  have  some  token  given  us 
of  our  restoration  to  thy  favour  ?  We  are  thy  servants,  thy  people; 
(Isa.Gl.  9.)  when  wilt  thou  change  thy  way  towards  us?"  In 
answer  to  this  prayer,  and  upon  their  profession  of  repentaiice, 
(Numb.  14.  39,  40.)  God,  in  the  next  chapter,  proceeded  wilh  the 
laws  concerning  sacrifices,  (Numb.  15. 1,  &c.)  which  was  a  token 
that  it  repented  him  concerning  his  servants,  for  if  the  Lord  had 
been  pleased  to  kill  them,  heicould  not  hare  shewed  them  such 
things  as  these. 

3.  For  comfort  and  joy  in  the  returns  of  God's  favour  to  them. 
I'.  14.15.     They  pray  for  Ac  mercy  of  God,  for  they  pretend  not 


PSALMS,  XC,  XCI. 


Petitions. 


to  plead  any  merit  of  their  own  ;  Havemcrctj  vpon  us,  0  God,  is  a 
prayer  we  arc  all  concerned  to  say  Amen  to.  Let  us  pray  for  early 
mercv,  the  seasonable  communications  of  divine  mercy  ;  fliat 
God's  tender  mercies  mai/  speedily  prevent  vs,  early  in  the  morninr/ 
of  our  da\s,  «licn  v.e  arc  young;  and  flourisliinsj,  v.O.  Let  us 
pray  for  the  true  salisfaction  and  luipjiiness  whicli  are  to  be  had 
onlv  in  tlie  favour  and  mercy  of  God  ;  4.  (J,  7.  A  (gracious  soul, 
if  it  may  hut  be  satisfied  of  God's  loving-Uindncss,  will  be  satisfied 
tvit/t  it,  abundantly  satisfied  ;  will  lake  up  with  that,  and  will  take 
u|)  with  nothing  short  of  it.  Two  things  are  pleaded  to  enforce 
this  petition  for  God's  mercv. 

( 1.)  That  it  would  be  a  full  fountain  of  future  joys;  "  O  satisfy 
us  with  thy  mercy,  not  onlv  that  we  mav  be  easv  and  at  rest  within 
ourselves,  which  we  can  never  be,  while  we  lie  under  thv  wralli; 
but  lliat  we  may  rejoice  and  beylad,  not  only  for  a  time,  upon  the 
first  indications  of  thv  favour,  but  all  our  days,  though  we  are  to 
spend  them  in  the  wilderness."  With  respect  to  those  that  make 
God  their  chief  Joy,  as  their  joy  may  be  full,  (1  John,  1.4.)  so  it 
may  be  constant,  even  in  this  vale  of  tears;  it  is  their  own  fault  if 
they  are  not  glad  all  their  davs,  for  his  mercy  will  furnisli  them  with 
joy  in  tribulation,  and  nothing  can  separate  them  from  it.  ( 2.)  That 
it  would  be  a  sufficient  balance  to  their  former  griefs;  "Make  its 
ylad  according  to  the  days  xcherein  thou  hast  afflicted  us;  let  the 
days  of  our  joy  in  thy  favour  be  as  many  as  the  days  of  our  pain 
for  thy  displeasure  have  been,  and  as  pleasant  as  those  have  been 
gloomy.  Lord,  thou  vsest  to  set  the  one  over  against  the  other ; 
(Eccl.  7. 14.)  do  so  in  our  case  ;  let  it  suffice  that  we  have  drunk 
so  long  of  the  cup  of  trembling,  now  put  into  our  hands  the  cup 
of  salvation."  God's  people  reckon  the  returns  of  God's  loving- 
kindness  a  sufficient  reconi|)ence  for  all  their  troubles. 

4.  For  the  progress  of  the  work  of  God  among  them  notwith- 
standing, V.  16, 17.  (1.)  That  he  would  manifest  himself  in  carrving 
It  on;  "Let  thy  work  appear  upon  thy  servants;  let  it  appear 
that  thou  hast  wrought  upon  us,  to  bring  us  home  to  thyself,  and 
to  fit  us  for  thyself."  God's  servants  cannot  work  for  him,  unless 
he  work  upon  them,  and  work  in  them,  both  to  will  and  to  do  : 
and  then  we  may  hope  the  operations  of  God's  providence  will 
be  apparent /or  us,  when  the  operations  of  his  grace  are  apparent 
vpon  us.  "  Let  thy  work  appear,  and  in  it  thy  glory  will  appear 
to  us  and  those  that  shall  come  after  us."  In  praying  for  God's 
grace,  God's  glory  must  be  our  end  ;  and  we  must  therein  have 
an  eye  to  our  children  as  well  as  to  ourselves,  that  they  also  may 
experience  God's  glory  appearing  upon  them,  so  as  to  change 
them  into  the  same  image,  from  glory  to  glorv.  Perhaps,  in  this 
prayer,  they  distinguish  between  themselves  and  their  children,  for 
8o  God  distinguished  in  his  late  message  to  them  ;  (Numb.  14. 31.) 
Your  carcases  shall  fall  in  this  wilderness,  but  your  little  ones  ivill 
I  bring  into  Canaan;  "  Lord,"  say  they,  "  let  thy  ivork  appear 
vpon  tis,  to  reform  us,  and  bring  us  to  a  better  temper,  and  then 
let  thy  glory  appear  to  our  children,  in  performing  the  promise 
to  them  which  wc  have  forfeited  the  benefit  of."  (2.)'rhat  he 
would  countenance  and  strengthen  them  in  carrving  it  on,  in  doing 
their  part  towards  it.  [1.]  That  he  would  smile  upon  them  in 
it;  Let  the  beauty  of  the  Lord  our  God  be  upon  us;  let  it  appear 
that  God  favours  us;  let  us  have  God's  ordinances  kept  up  among 
us,  and  the  tokens  of  God's  presence  with  his  ordinances;  so 
some.  We  niny  apply  this  petition  both  to  our  sanclification,  and 
lo  our  consolation  ;  Iloliness  is  the  beauty  of  the  Lord  our  God;  let 
that  be  upon  us  in  all  we  say  and  do;  let  the  grace  of  God  in 
us,  produce  the  light  of  good  works,  make  our  faces  to  shine  ; 
thai  is  the  comeliness  God  ])uts  upon  us,  and  those  are  comelv 
indeed  who  arc  so  beautified.  And  then  let  divine  consolations 
yut  gladness  into  our  hearts,  and  a  lustre  upon  our  countenances, 
and  that  also  will  be  the  beauty  of  the  Lord  upon  us,  as  our  God. 
[2.]  That  he  would  succeed  them  in  it:  Establish  thon  the  work 
of  our  hands  vpon  vs.  God's  working  upon  us,  (i-.  IG.)  does  not 
discharge  us  from  using  our  utmost  endeavours  in  serving  him, 
and  working  out  our  salvation.  But,  when  we  have  done  ail  we 
must  wait  upon  God  for  the  success,  and  beg  of  him  to  prosper 
our  handy  works,  to  give  us  to  compass  what  we  aim  at  for  his 
glory.     We  are   so  unworthy  of  divine  assistance,  and  yet  so 


utterly  insufficient  to  bring  any  thing  to  pass  without  it,  that  we 
haie  need  to  be  earnest  for  it,  and  to  repeat  the  request;  Yea, 
the  work  of  our  hands,  establish  thou  it,  and,  in  order  to  that, 
establish  us  in  it. 

PSALM  XCI. 

Some  of  the  ancients  were  of  opinhn  that  Moses  was  the  penman,  not  enly  of  the 
foregoing  psalm,  ifliiek  is  expressly  said  to  be  his,  but  also  of  the  8  that  next 
J'utlotc  it ;  but  tliat  cannot  tie,  for  l's.95.  la  expressly  said  to  be  penned  bit 
David,  and  long  after  Moses,  Heb.  4.7.  /(  is  probable  that  tliis  psalm  also 
teas  penned  by  Dai  id  ;  it  is  a  urit  of  protection  for  all  true  believers,  not  in  the 
name  of  Icing  David,  or  under  his  broad  seal,  he  needed  it  himself,  especially  if 
the  psalm  teas  penned,  as  some  conjecture  it  was,  at  the  time  of  the  iiestilenee, 
tchich  was  sent  fur  his  numbering  of  the  people,  but  in  the  name  of  the  King  of 
kings,  and  under  the  broad  seal  of  Heaven.  Observe,  I.  The  psalmist's  own 
resolution  to  take  God  for  his  Keeper,  («.  2.)  from  which  he  gives  both  direc- 
tion and  encouragement  to  others,  v.  9.  U.  The  promises  which  are  here  made, 
in  God's  name,  to  all  titose  that  do  so  in  sincerity.  1.  Thiy  shall  be  taken 
under  the  peculiar  care  of  Heaven,  r.  1,4.  2.  They  shall  be  delivered  from 
the  malice  of  the  powers  (f  darkness,  (r.  3,5,C.)  and  that  by  a  disttuguishing 
preservation,  V.  7,8.  3.  They  shall  be  the  charge  of  the  holy  angels,  r.  10 . .  12. 
4  They  shall  triumph  over  their  enemies,  r.  13.  6.  They  slialt  be  the  special 
favourites  of  God  himself,  r.  14..1S.  In  singing  this,  we  must  shelter 
ourselves  under,  and  then  solace  ourselves  in,  the  dirine  protection.  Many 
think,  that  to  Christ,  as  Mediator,  these  promises  do  primarily  belong, 
(Isa.  49.  2.)  not  because  to  liim  the  Devil  applied  one  of  these  promises, 
(Matth.  4.6.)  but  because  to  him  they  are  very  applicable,  and,  coming  through 
him,  they  are  more  sweet  and  sure  to  all  belitvers, 

1.  XX E  that  dwelleth  in  the  secret  place  of  the 
XX  most  High  shall  abide  under  the  shadow 
of  the  Almighty.  2.  I  will  say  of  the  Lord,  He  is 
my  refuge  and  my  fortress;  my  God:  in  him  will 
1  trust.  3.  Surely  he  shall  deliver  thee  from  the 
snare  of  the  foMler,  and  from  the  noisome  pesti- 
lence. 4.  He  shall  cover  thee  with  his  feathers, 
and  under  his  wings  shalt  thou  trust:  his  truth 
shall  be  tJiy  shield  and  buckler.  5.  Thou  shalt  not 
be  afraid  for  the  teri'or  by  night;  nor  for  the  arrow 
that  flieth  by  day;  6.  ISov  for  the  pestilence 
that  walkelh  in  darkness  ;  nor  for  the  destruction 
that  wasteth  at  noon-day.  7.  A  thousand  shall 
fall  at  thy  side,  and  ten  thousand  at  thy  right 
hand ;  but  it  shall  not  come  nigh  thee.  8.  Only 
with  thine  eyes  shalt  thou  behold  and  see  the 
reward  of  the  wicked. 

In  these  verses,  we  have, 

I.  A  great  truth  laid  down  in  general.  That  all  those  who  live 
a  life  of  communion  with  God,  are  constantly  safe  under  his  pro- 
tection, and  may  therefore  preserve  a  holy  serenity,  and  security 
of  mind,  at  all  times;  (y.l.)  He  that  dwells,  that  sits  down,  in  the 
secret  place  of  the  most  High  shall  abide  under  the  shadow  of  the 
Almighty;  he  that  by  faith  chooses  God  for  his  Guardian  shall 
find  all  that  in  him  which  he  needs  or  can  desire.  Note,  1.  It  ia 
the  character  of  a  true  believer,  that  he  dwells  in  the  secret  place 
of  the  most  High;  he  is  at  home  in  God,  returns  to  God,  and 
reposes  in  him  as  his  Rest ;  he  acquaints  himself  with  inside 
rchgion,  and  makes  heart  work  of  the  service  of  God  ;  worships 
"ithin  the  vail,  and  loves  to  be  alone  with  God,  to  converse  with 
him  in  solitude.  2.  It  is  the  privilege  and  comfort  of  those  thai 
do  so,  that  they  abide  under  the  shadow  of  the  Almighty;  he 
shelters  them,  and  conies  between  them  and  every  thing  that 
woidd  annoy  them,  whether  storm  or  sunshine.  They  shall  not 
only  have  an  admittance,  but  a  residence,  under  God's  protection; 
he  will  i)e  their  Rest  and  Refuge  for  ever. 

II.  The  psalmist's  comfortable  application  of  this  to  himself; 
(r.  2.)  /will say  of  the  Lord,  whatever  others  say  of  him,  "He  is  mi) 
Refuge  I  I  choose  liim  as  such,  an<l  confide  in  him.  Olhcrs  made 
idols  their  refuge,  but  I  will  say  of  Jehovah,  the  true  .and  living 
God,  He  is  my  Refuge:  any  other  is  a  refuge  of  lies.     Hs  's  a  Re* 


rSALMS,  XCI. 


The  Security  of  Believera. 


fiiee  that  will  not  fail  me  ;  for  he  is  «ri/  Fvrlins  and  Slronp- 
hold."  Idolaters  called  their  iduls  Mnlaizzim,  Ihcir  viont  sirong- 
hnld;  (Dan.  1 1.  39.)  but  ll.ereiri  they  deeeived  tlieniscl\e.s;  tliose 
iirdy  secure  themselves  that  make  the  Lord  their  (JikI  their 
Fdrtrcss  There  being  no  reason  to  question  his  .sufficiency,  fitly 
does  it  follow.  III  him  will  I  tntst.  If  Jelio\ah  be  our  Ciod,  our 
Refuge,  and  our  Fortress,  what  can  we  desire,  «hieh  we  may  not 
1)0  sure  to  find  in  him  ?  lie  is  neither  fickle,  nor  false,  norwe;;k,  nor 
mortal;  he  is  God  and  not  man,  and  therefore  there  is  no  danger 
of  being  disappointed  in  him.      He  /tnnw  uhnm  ne  hare  trvsled. 

III.  The  great  encouragement  he  gives  to  others  to  do  likewise; 
not  only  from  his  own  experience  of  the  comfort  of  it,  (for  in  that 
there  might  be  a  fallacy,)  but  from  the  truth  of  God's  promise,  in 
which  there  neither  is,  nor  can  be,  any  deceit ;  {v.  3,  4.  <tc.) 
Surely  he  shall  deliver  thee.  Those  who  have  themselves  found 
the  comfort  of  making  God  their  Refuge,  cannot  but  desire  that 
others  may  do  so.     Now  here  it  is  promised, 

1.  That  believers  shall  be  kept  from  those  mischiefs  which  thev 
are  in  imminent  danger  of,  and  which  would  be  fatal  to  them  ; 
(v.  3.)  from  the  snare  of  the  fouler,  v,h'w\\  is  laid  unseen,  and 
catches  the  unwary  prey  on  a  sudden  ;  and  from  the  noisome 
pestilenee,  which  seizes  men  unawares,  and  against  which  there  is 
no  guard.  This  promise  protects,  (1.)  The  natural  life,  and  is 
often  fulfilled  in  our  preservation  from  those  dangers  which  are 
very  threatening,  and  very  near,  while  yet  we  ourselves  are  not 
apprel)ensive  of  them,  any  more  than  the  bird  is  of  the  snare  of  the 

{hwler.  We  owe  it,  more  than  we  are  sensible,  to  the  care  of  the 
)ivine  Providence,  that  we  have  been  kept  from  infectious  diseases, 
and  out  of  the  hands  of  the  wicked  and  unreasonable.  (2.)  The 
spiritual  life,  which  is  protected  bv  Divine  Grace  from  the  tempta- 
tions of  Satan,  which  are  as  the  snares  of  the  fowler,  and  from 
the  contagion  of  sin,  which  is  the  noisome  pestilence.  He  that 
has  given  grace  to  be  the  glory  of  the  soul,  will  create  a  defence 
upon  all  that  glory. 

2.  That  God  himself  will  be  their  Protector;  they  must  needs 
be  safe  «ho  have  him  for  their  Keeper,  and  successful  for  whom 
he  undertakes;  {v.  4.)  He  shall  cover  thee,  shall  keep  thee  secret, 
(31.  20.)  and  so  keep  thee  safe,  27.  5.  God  protects  believers, 
( 1.)  With  the  greatest  tenderness  and  affection ;  intimated  in  that. 
He  shall  cover  thee  with  his  feathers,  tinder  his  icings,  which  alludes 
to  the  hen  gathering  her  chickens  under  her  wings,  Matth.  23.  37. 
By  natural  instinct,  she  not  only  protects  them,  but  calls  them 
under  that  protection,  when  she  sees  them  in  danger;  not  only 
keeps  them  safe,  but  cherishes  them  and  keeps  them  warm.  To 
this  the  great  God  is  pleased  to  compare  his  care  of  his  people, 
who  are  helpless  as  the  chickens,  and  easilv  made  a  jirev  of,  but 
are  invited  to  trust  under  the  wings  of  the  divine  promise  and 
providence,  which  is  the  periphrasis  of  a  proselyte  to  the  true 
religion,  that  he  is  come  to  trust  under  the  wings  of  the  Cod  of 
Israel,  Ruth,  2.  12.  (2.)  With  the  greatest  power  and  efficacy; 
nings  and  feathers,  though  spread  with  the  greatest  tenderness, 
are  yet  weak,  and  easily  broken  through,  and  therefore  it  is 
added.  His  truth  shall  be  thy  shield  and  buckler,  a  strong  defence. 
God  is  as  willing  to  guard  his  people  as  the  hen  is  to  guard  the 
chickens,  and  as  able  as  a  man  of  war  in  armour. 

3.  That  he  will  not  only  keep  them  from  evil,  but  from  the  fear 
of  evil,  I'.  5,  G.  Here  is,  (1.)  Great  danger  supposed,  the  mention 
of  it  is  enough  to  frighten  us;  night  and  day  we  lie  exposed,  and 
those  that  are  apt  to  be  timorous,  will,  in  neither  period,  think 
themselves  safe.  When  we  are  retired  into  our  chambers,  our 
beds,  and  have  made  all  as  safe  as  we  can  about  us,  yet  there  is 
terror  by  night,  from  thieves  and  robbers,  winds  and  storms, 
beside  those  things  that  are  the  creatures  of  fancy  and  imagination, 
which  are  often  most  frightful  of  all ;  we  read  oi  fear  in  the  night. 
Cant.  3.  8.  There  is  also  a  pestilence  that  walketh  in  darkness,  as 
that  was  which  slew  the  first-born  of  the  Egyptians,  and  the  army 

f  the  Assyrians.    No  locks  or  bars  can  shut  out  diseases,  while  we 

arry  about  with  us  in  our  bodies  the  seeds  of  them.   But  surely  in 

he  day-time,  when  we  can  look  about  us,  we  are  not  so  much  in 

ncer;  yes,  there  i.i  an  arrow  that  flicth  by  day  too,  and  yet  flies  I 


are  awake,  and  hare  all  our  friends  about  us;  even  then  wc cannot 
secure  ourselves,  nor  can  lliey  secure  us.  It  was  in  the  dav-tin)e 
that  that  pestilence  wasted  which  was  sent  to  chastise  David  for 
numbering  the  people,  on  occasion  of  which  some  think  this  psalm 
was  penned.  Put,  (2.)  Ileic  is  great  security  promised  to  believers 
in  the  midst  of  this  danger:  "  'J'hnu  shall  not  be  afraid,  G(j(I  by 
his  grace  will  keep  lliee  from  discpiicting  distrustful  fear,  (that 
fear  which  hath  torment,)  in  the  midst  of  the  greatest  dangers. 
Wisdom  shall  keep  thee  from  beina  causelessly  afraid,  and  faith 
shall  keep  thee  from  being  inordinately  afraid.  Thou  shall  not  be 
afraid  of  the  arrow,  as  knowing  that,  though  it  may  hit  thee,  it 
cannot  hurt  thee;  if  it  take  away  the  natural  life,  yet  it  shall  bp 
so  far  from  doing  any  prejudice  to  the  spiritual  life,  thai  it  shall 
be  its  perfection."  A  believer  needs  not  fear,  and  therefore  should 
not  fear,  any  arrow,  because  the  point  is  off,  the  poison  is  out; 
O  death,  where  is  thy  sting?  It  is  also  underdivine  direction,  and 
will  hit  where  God  appoints,  and  not  otherwise.  Every  bullet 
has  its  commission.  Whatever  is  done,  our  heavenly  Eatlier's 
w  ill  is  done  ;   and  we  have  no  reason  to  be  afraid  of  that. 

4.  That  they  shall  be  preserved  in  common  calamities,  in  a 
distinguishing  way  ;  (i^.7.)  "When  death  rides  in  triumjih,  and 
diseases  rage,  so  that  thousands  and  ten  thousands  fall,  fall  by  sick- 
ness, or  fall  by  the  sword  in  battle, /a//  at  thy  side,  at  thy  riqht 
hand,  and  the  sight  of  their  fall  is  enough  to  frighten  thee,  and  if 
they  fall  by  the  pestilence,  their  falling  so  near  thee  maybe  likely 
to  infect  tliee;  yet  it  shall  not  come  nigh  thee,  the  death  shall  not, 
the  fear  of  death  shall  not."  Those  that  preserve  their  purity  in 
times  of  general  corruption,  may  trust  God  with  their  safety  in 
limes  of  general  desolation,  ^^'hen  multitudes  die  round  about  us, 
though  thereby  we  must  be  awakened  to  prepare  for  our  own  death, 
yet  we  must  not  be  afraid  with  any  amazement,  nor  make  our- 
selves subject  to  bondage,  as  many  do  all  their  lifetime,  through 
fear  of  death,  Heb.  2.  15.  The  sprinkling  of  blood  secured  the 
first-born  of  Israel,  when  thousands  fell.  Nay,  it  is  promised  to 
God's  people,  that  they  shall  have  the  satisfaction  of  seeins,  not 
only  God's  promises  fulfilled  to  them,  but  his  threatenings  fulfilled 
upon  those  that  hate  them  ;  (v.  8.)  Only  with  thine  eyes  shall 
thou  behold  and  see  the  just  reward  of  the  wicked,  w  hich  perhaps 
refers  to  the  destruction  of  the  first-born  of  Egypt  by  the  pesti- 
lence, which  was  both  the  punishment  of  the  oppressors  and  the 
enlargement  of  the  oppressed;  this  Israel  saw,  when  they  saw 
themselves  unhurt,  untouched.  As  it  wHI  aggravate  the  damnation 
of  sinners,  that  with  their  eyes  they  shall  behold  and  see  the 
reward  of  the  righteous,  (Luke,  13.  28.)  so  it  will  magnify  the 
salvation  of  the  saints,  that  with  their  eyes  they  shall  behold  and 
see  the  destruction  of  the  wicked,  Isa.  6G.  24.  Ps.  58.  10, 

9.  Because  ihou  hast  made  the  Lord  irJiich  is 
my  refuire,  even  the  most  High,  thy  haI)itntion  ; 
10.  There  shall  no  evil  befall  thee,  neither  shall  any 
plague  come  nigh  tiiy  dwelling.  11.  For  he  shali 
give  his  angels  charge  over  thee,  to  keep  thee  in 
all  thy  ways.  12.  They  shall  bear  thee  up  in  their 
hands,  lest  thou  dash  thy  foot  against  a  stone. 
13.  Thou  shalt  tread  upon  the  lion  and  adder:  the 
young  lion  and  the  dragon  shalt  thou  trample 
under  feet.  14.  Because  he  hath  set  his  love 
upon  me,  therefore  will  I  deliver  him  :  I  will  set 
him  on  high,  because  he  hath  known  my  name. 
15.  He  shall  call  upon  me,  and  I  will  answer  him: 
I  will  be  with  him  in  trouble  ;  I  will  deliver  him, 
and  honour  him.  16.  With  long  life  will  I  satisfy 
him,  and  shew  him  my  salvation. 

Here  are  more  promises  to  the  same  purport  with  those  in  the 
foregoing  verses,  and  they  are  exceeding  great  and  precious, 
and  sure  to  all  the  seed. 


en;  there  <•  %  destruction  thalv/astelh  at  high-noon,  when  wr  fl      I.  The  psalmist  assures  believers  of  divine  protection,  from  his 


PSALMS.  XCI. 


The  Secunly  of  Believers. 


nvTM  experience;  and  ihat  which  he  snys  is  ihe  word  of  God,  and 
what  we  may  rely  upon. 

Observe,  1.  Tlie  cliaracter  of  those  who  shall  iiave  the  benefit 
itud  C(iinf<:rt  of  lliese  ()roLiiises;  it  is  much  tlie  same  with  tlmt, 
V.  I.  They  are  such  as  make  ihe  most  Ilii/li  their  Ilabitation,  ( f .  9.) 
as  are  confiiiually  with  God,  and  rest  in  him,  as  make  his  name 
both  llieir  Temple  and  their  strong  Tower,  as  dwell  in  love,  and 
so  dwell  in  God.  It  is  our  duty  to  be  at  home  in  God,  to  make 
our  choice  of  him,  and  then  to  live  our  life  in  him  as  our  Habita- 
tion; to  converse  with  him,  and  deliglit  in  him,  and  depend  upon 
him;  au<l  then  it  shall  be  our  privilege  to  be  at  home  in  God;  we 
shall  be  welcome  to  hiui  as  a  man  to  his  own  habitation,  without 
any  let,  hindrance,  or  molestation,  from  the  arrests  of  the  law,  or 
the  clamours  of  conscience;  then  too  we  shall  be  safe  in  him, 
shall  be  kept  in  perfect  peacn,  Isa.26.  3.  To  encourage  us  to 
make  the  Lord  our  Ilabitation,  and  to  hope  for  safety  and 
satisfaction  in  him,  the  psalmist  intimates  the  comfort  lie  had  had 
in  doing  so;  "  Ilewhom  thou  make.s\.i\\-^  Habitation  is  my  Refuge; 
and  I  have  found  him  firm  and  faithful,  and  in  him  there  is  room 
enough,  and  shelter  enough,  both  for  thee  and  me."  In  my 
father's  house  there  are  many  mansions,  one  needs  not  crowd 
another,  much  less  crowd  out  another. 

2.  The  promises  that  are  sure  to  all  those  who  have  thus  made 
the  most  High  their  Hahiialion. 

(1.)  That,  whatever  han'-rri^  i"  ihem,  nothing  shall  hurt  them; 
('•.  iu.)  "  There  shall  no'cnil  befall  thee;  though  trouble  and 
affliction  befall  thee,  yet  there  shall  be  no  real  evil  in  it,  for  it  shall 
come  from  the  love  of  God,  and  shall  be  sanctified  ;  it  shall  come, 
not  for  lliy  hurt,  but  for  thy  good  ;  and  though,  for  the  ■present,  it 
be  not  joyons  but  grievous,  yet,  in  the  end,  it  shall  yield  so  well, 
that  thou  thyself  slialt  own  no  evil  befell  thee.  It  is  not  an  evil,  an 
only  evil,  but  there  is  a  mixture  of  good  in  it,  and  a  product  of  good 
by  it.  Nay,  not  thy  person  only,  but  thy  dwelling,  shall  be  taken 
under  Ihe  divine  protection  ;  there  shall  no  plague  come  nigh  that ; 
nothing  to  do  thee  or  thine  any  damage."  Nihil  accidere  bono  viro 
mali  potest — No  evil  can  befall  a  good  man.  Seneca  deProvidentia. 

(2.)  That  Ihe  angels  of  light  shall  be  serviceable  to  them, 
T).  11,  12.  This  is  a  ))rccious  promise,  and  speaks  a  great  deal 
hoth  of  honour  and  comfort  to  the  saints,  nor  is  it  ever  the  worse 
for  its  being  quoted  and  abused  by  the  Devil  in  tempting  Christ, 
Malth.  4.  a.     Observe, 

[1.]  The  charge  given  to  the  angels  concerning  the  saints.  He 
who  is  the  Lord  of  the  angels,  who  gave  them  their  being,  and 
gives  laws  to  them,  whose  they  are,  and  whom  they  were  made  to 
serve,  he  shall  give  his  angels  a  charge  over  thee;  not  only  over 
the  church  in  general,  but  over  every  particular  believer.  The 
angels  keep  the  chargenf  the  Lord  their  God;  and  this  is  the  charge 
they  receive  from  him.  It  denotes  the  great  care  God  takes  of 
the  saints,  in  that  the  angels  themselves  shall  be  charged  with 
them,  and  employed  for  them.  The  charge  is,  to  keep  thee  in  all 
thy  u-ays;  here  is  a  limitation  of  the  promise;  They  shall  keep 
thee  in  thy  ways,  that  is,  "  as  long  as  thou  keepest  in  the  way  of  thy 
duty;"  they  that  go  out  of  the  way,  put  themselves  out  of  God's 
protection  ;  this  word  the  Devil  left  out,  when  he  quoted  it  to 
enforce  a  temptation,  knowing  how  much  it  made  against  him. 
But  observe  the  extent  of  the  promise  ;  it  is  to  keep  thee  in  all  thy 
ways:  even  where  there  is  no  apparent  danger,  yet  we  need  it, 
amd  where  there  is  the  most  imminent  danger,  we  shall  have  it. 
Wherever  the  saints  go,  the  angels  are  charged  with  them,  as  the 
servants  are  with  the  children. 

[2.]  The  care  which  the  angels  take  of  the  saints,  pursuant  to 
this  charge ;  They  shall  bear  thee  np  in  their  hands,  which  denotes 
both  their  great  ability  and  their  great  affection.  They  are  able 
to  bear  up  the  saints  out  of  the  reach  of  danger,  and  they  do  it 
*ith  all  the  tenderness  and  affection  wherewith  the  nurse  carries 
the  little  child  about  in  her  arms  ;  it  speaks  us  help/ess,  and  them 
in-\\fid.  They  are  condescending  in  their  ministrations;  they 
keep  Ihe  feet  of  the  saints,  lest  they  dash  them  nqainst  a  stone. 
Jest  they  stumble  and  fall  into  sin  and  into  trouble. 

[3. J  That  the  powers  of  darkness  shall  be  triumphed  over  by 
llieni;  (d.13.)   Thou  shalt  tread  upon  the  lion  and  adder'  ihii 


Devil  is  called  a  roaring  lion,  the  old  serpent,  the  red  dragon;  so 
that  to  this  |)romise  the  apostle  seems  to  refer  in  Ihat,  (Rom.  IG.  20. 
The  God  of  peace  shall  tread  Satan  under  your  feet.  Christ  ha 
broken  the  serpent's  head,  spoiled  our  spiritual  enemies,  (Col.  2. 15. 
and  through  him  we  are  more  than  conquerors;  for  Christ  calls  us, 
as  Joshua  called  the  ca|)tains  of  Israel,  to  come  and  set  our  fee 
on  the  necks  of  \anquished  enemies.  Some  think  that  thi} 
promise  had  its  full  accomplishment  in  Christ,  and  the  miraculous 
power  which  he  had  over  the  whole  creation,  healing  the  sick, 
casting  out  devils,  and  particularly  putting  it  into  his  disciples' 
commission,  that  they  should  fake  up  serpents,  Mark,  10. 10.  U 
may  be  applied  to  that  care  of  the  Divine  Providence  by  which 
we  are  preserved  from  ravenous  noxious  creatures,  (The  leili 
beasts  of  the  field  shall  be  at  peace  irith  thee.  Job,  5.  23.)  nav, 
and  have  ways  and  means  of  taming  them.  Jam.  3.  7. 

II.  He  brings  in  God  himself  speaking  words  of  comfort  to  the 
saints,  and  declaring  the  mercy  he  has  in  store  for  them,  ii.  14. .  16. 
Some  make  this  to  be  spoken  to  the  angels  as  the  reason  of  the 
charge  given  them  concerning  the  saints,  as  if  he  had  said,  "Take 
care  of  them,  for  they  are  dear  to  me,  and  I  have  a  tender 
concern  for  them." 

And  now,  as  before,  we  must  observe, 

1.  To  whom  these  promises  do  belong;  they  are  described  by 
Ihrce  characters.  (1.)  They  are  such  as  know  God's  name.  His 
nature  we  cannot  fully  know;  but  by  his  name  he  has  made 
himself  known,  and  with  that  we  must  acquaint  ourselves. 
(2.)  They  are  such  as  have  set  their  love  upon  him;  and  they 
who  rightly  know  him,  will  love  him,  will  place  their  love  upon 
him,  as  the  only  adenuate  Object  of  it,  will  let  out  their  love 
toward  him  wilh  pleasure  and  enlargement,  and  will  fix  their  love 
upon  him  with  a  resolution  never  to  remove  it  to  any  rival. 
(3.)  They  are  such  as  call  upon  him,  as  by  prayer  keep  up  a 
constant  correspondence  with  him,  and  in  every  difficult  case  refer 
themselves  to  him. 

2.  What  the  promises  are,  which  God  makes  to  the  saints. 
(1.)  That  he  will,  in  due  time,  deliver  them  out  of  trouble;  / 

will  deliver  him,  ((■.  14.)  and  again,  {v.  15.)  denoting  a  double 
deliverance;  living  and  dying;  a  deliverance  in  trouble,  and  a 
deliverance  out  of  trouble.  If  God  proportions  the  degree  and 
continuance  of  our  troubles  to  our  strength,  if  he  keeps  us  from 
offending  him  in  our  troubles,  and  makes  our  death  our  discharge, 
at  length,  from  all  our  troubles,  then  this  promise  is  fulfilled. 
See  34.  19.  2  Tim.  3. 11— 4. 18. 

(2.)  That  he  will,  in  the  mean  time,  be  uilh  them  in  trouble, 
I'.  15.  If  he  does  not  immediately  put  a  period  to  their  afflictions, 
yet  they  shall  have  his  gracious  jiresence  with  them  in  their 
troubles  ;  he  will  take  notice  of  their  sorrows,  and  know  their 
souls  in  adversity;  will  visit  them  graciously  by  his  word  and  Spirit, 
and  converse  with  them,  will  take  their  jjart,  will  support  and 
comfort  them,  and  sanctify  their  afflictions  to  them,  which  will  be 
the  surest  token  of  his  presence  with  them  in  their  troubles. 

(3.)  That  herein  he  will  answer  their  prayers;  He  shall  call 
upon  me;  I  will  pour  upon  him  the  spirit  of  prayer,  and  then  I 
will  answer,  answer  by  promises,  (85.  8.)  answer  by  providences, 
bringing  in  seasonable  relief,  and  answer  by  graces,  strengthening 
them  with  strength  in  their  souls,  (138.  3.)  thus  he  answered  Paul 
with  grace  sufficient,  2  Cor.  12.  9. 

(4.)  That  iie  will  exalt  and  dignify  them;  I  will  set  him  on  high, 
out  of  the  reach  of  trouble,  above  the  stormy  region,  on  a  rock 
above  the  waves,  Isa.  33. 16.  They  shall  be  enabled,  by  the  grace 
of  God,  to  look  down  upon  the  things  of  this  world  with  a  holy 
contempt  and  indifference,  and  to  look  up  to  the  things  of  the 
other  world  with  a  holy  ambilion  and  concern;  and  then  they  are 
set  on  high.  /  will  honour  him;  those  are  truly  honourable 
whom  God  puts  honour  upon,  by  taking  them  into  covenant  and 
communion  with  himself,  and  designing  them  for  his  kingdom  and 
glory,   John,  12.  26. 

(5.)  That  they  sliall  have  a  sufficiency  of  life  in  this  world: 
(v.  16.)  With  length  of  days  will  I  satisfy  him  :  [1.]  They  shall 
live  long  enough  ;  tliry  s'kiII  be  continued  in  this  world  till  thcyr 
have  done  the  work  they  were  sent  into  this  world  for,  and  are 


PSALMS,  XCI,  XCll. 


Vocal  and  Instrumental  Praise 


ready  for  heaven;  and  tliat  is  long;  enongli.  Who  would  wish  to 
live  a  dav  longer  than  Ciiid  has  sonic  work  to  do,  either  by  him 
or  vpon  him?  ["2.]  They  shall  lliink  it  Ions  enough,  for  God 
l)v  his  ^race  shall  wean  lliem  from  the  world,  and  make  them 
willing  to  leave  if.  A  mnn  may  die  young,  and  yet  die  full  of 
da^s,  satvr  dicruin — satisfied  irit/i  living.  A  wieked  worldly  man 
is  not  satisfied,  no  not  with  long  life:  lie  still  cries.  Give,  give: 
hut  he  that  has  his  trcasuie  and  heart  in  another  world,  has  soon 
enougii  of  this,  he  would  not  li\e  alwavs. 

(6.)  That  they  shall  have  an  eternal  life  in  the  other  world  :  this 
crowns  the  hlessedness  ;  /  nill  shew  iiim  my  salvation;  shew  him 
the  Messiah,  so  some;  good  old  Simeon  was  then  satisfied  with 
long  life,  when  he  could  say,  3Iine  eyes  have  seen  thy  salvation ; 
nor  was  there  any  greater  joy  to  the  Old-Testament  saints,  than 
to  see  Christ's  day,  though  at  a  distance.  IMore  prohably,  the 
salvation  may  denote  the  better  country,  that  is,  the  heavenly, 
which  the  ])atriarclis  desired  and  sought;  he  will  shew  him  that, 
bring  him  to  that  blessed  state,  the  felicity  of  which  consists  so 
much  in  seeing  that  face  to  face  which  we  here  see  through  a  glass 
darkly;  and,  in  the  mean  time,  he  will  give  him  a  prospect  of  if. 
All  these  promises,  some  think,  point  primarily  at  Christ,  and 
had  their  accomplishment  in  his  resurrection  and  exaltation. 

PSALM  XCIL 

/(  Un  groundless  opinion  of  some  of  the  Jeu'ish  writers,  (who  are  usually  free  of 
thci'-  conjectures,)  that  this  psalm  was  penned  and  sung  by  Adam  in  inuooency, 
on  the  first  sabbath.  It  is  inconsistent  ivith  the  pstdm  itself,  trhich  speaks  of 
the  icorbersttf  iniquity,  when  as  yet  sin  had  not  entered.  It  is  probable  that  it 
was  penned  by  David,  and,  being  calculated  for  the  sabbath-day,  J,  Praise,  the 
business  of  the  sabbath,  is  htre  recommended,  r.  1 .  .3.  //.  God's  irorks,  which 
f:arc  occasion  for  the  sabbath,  are  here  celebrated  as  great  and  unsearchable 
ilk  general,  v.  4.  .G.  Jn  particular,  with  reference  to  the  works  both  cf  prnri- 
dence  and  redemption,  the  jtsalmist  sittgs  unto  God  both  of  ntcrcy  and  judgment, 
the  ruin  nf  sinners,  and  the  joy  of  saints,  three  times  counterekanged.  1,  The 
uick'd  shall  perish,  (v. 7.)  but  God  is  eternal,  v.  S.  2.  God's  enemies  shall  be 
cut  (ff,  but  Darid shall  be  exalted,  I'.0, 10.  3.  Dcrid's  enemies  shall  he  c»n- 
fattided,(v.  11 .)  but  all  the  righteous  shall  be  fruitful  andflourishing,  c.  12. .  15. 
In  singing  this  psalm,  we  must  take  pleasure  in  giving  to  God  the  glory  due  to 
kis  name,  and  triumph  in  his  works. 

A  psalm  or  song  for  the  sabbath-day. 

1.  J  T  is  «  good  thhig  to  give  thank.s  unto  the 
J-  Lord,  and  to  sins^  praises  unto  thy  name, 
O  most  High:  2. To  shew  forth  thy  loving-kind- 
ness in  the  morning,  and  thy  faithfulness  every 
night,  3.  Upon  an  instrument  of  ten  strings,  and 
i!pon  the  psaltery ;  upon  the  harp  with  a  solemn 
sound.  4.  For  thou,  Lord,  hast  made  me  glad 
through  thy  work:  1  will  triumph  in  the  works  of 
thy  hands.  5.  O  Lord,  how  great  are  thy  works! 
and  thy  thoughts  are  very  deep.  6.  A  brutish  man 
knoweth  not;  neither  doth  a  fool  understand  this. 

This  psalm  was  appointed  to  be  sung,  at  least,  it  usually  was 
sung,  in  the  house  of  the  sanctuary  on  the  sabbath-day,  that  day 
nf  rest,  which  was  an  instituted  memorial  of  the  work  of  creation, 
of  Gods  rest  from  that  work,  and  the  continuance  of  it  in  his 
proxidence;  for  the  Father  worketk  hitherto.  Note,  1.  The  sab- 
/)ath-dny  must  be  a  day  not  only  of  holy  rest,  but  of  holy  work; 
and  the  rest  is  in  order  to  the  work.  2.  The  proper  work  of  the 
sahbalh  is  praising  God ;  every  sabbath-day  must  be  a  thanks- 
fiving-dav;  and  the  other  services  of  the  day  must  be  in  order  to 
fills,  and  therefore  must  bv  no  means  thrust  this  into  a  corner. 
One  of  the  Jewish  writers  refers  it  to  the  kingdom  of  the  Messiah, 
Hiid  calls  it,  A  psalm  or  song  for  the  age  to  come,  which  shall  be 
all  sabbath.  Believers,  through  Christ,  enjoy  that  sahbatism 
V'hich  remains  for  the  people  of  God,  (Heb.  4.  9.)  the  beginning 
of  the  everlasting  sabbath. 

In  these  verses, 

I.  We  arc  caLr.J  upon  atfj  encouraged  to  praise  God ;  (y.  1 . .  3.) 


It  IS  a  good  thing  to  give  thanlis  vnio  the  Lord.  Praising  God  h 
good  work;  it  is  good  in  itself,  and  good  for  us;  it  is  our  dufv, 
the  rent,  the  tribute,  we  are  to  jiav  to  our  great  Lord;  vie  are 
unjust  if  we  withhold  it ;  it  is  our  privilege  that  we  are  admitted  fo 
praise  God,  and  have  hope  to  be  accepted  in  it;  it  is  good,  for  it 
is  pleasant  and  jirofitable ;  wdik  that  is  its  own  wages;  it  is  the 
work  of  angels,  the  work  of  heaven.  It  is  good  to  give  thanks 
for  the  mercies  we  have  received,  fur  that  is  the  way  of  fetching 
in  further  mercy;  it  is  fit  to  sing  to  his  name,  who  is  Most  High, 
exalted  above  all  blessing  and  praise.     Now  observe  here, 

1.  flow  we  must  praise  God;  we  must  do  it  hs  shewing  forth 
his  loving -kindness  and  Itis  faithfulness.  Being  convinced  of  his 
glorious  attributes  and  perfections,  we  must  shew  them  forth,  as 
those  that  are  greatly  affected  with  them  ourselves,  and  des.  t  to 
affect  others  with  them  likewise.  We  must  shew  forth,  not  only 
his  greatness  ana  majesty,  liis  holiness  and  justice,  which  magnify 
him,  and  strike  an  awe  upon  us,  but  his  loving-kindness  and  his 
faithfulness;  for  his  goodness  is  his  elory,  (Exod.  33.  Hi,  19.) 
and  by  these  he  proclaims  his  name.  His  mercy  and  truth  arc 
the  great  supports  of  our  faith  and  hope,  and  the  great  encourage- 
ments of  our  love  and  obedience;  these,  therefore,  we  must  shew 
forth  as  our  pleas  in  prayer,  and  the  matter  of  our  Joy.  This  was 
then  done,  not  onlv  by  singing,  but  by  music  joined  w  ith  it,  tipnn 
an  instrument  often  strings;  («.  3.)  but  then  it  was  fo  be  with  a 
solemn  sound,  not  that  which  was  gay,  and  apt  to  dissipate  the 
spirits,  but  that  which  was  grave,  and  apt  to  fix  them. 

2.  When  we  must  praise  God  ;  in  the  morning,  and  every  night, 
not  only  on  sabbath-days,  but  every  day;  it  is  that  which  the  duty 
of  every  dav  requires;  we  must  praise  God,  not  only  in  public 
assemblies,  but  in  secret,  and  in  our  families;  shewing  forth,  to 
ourselves  and  those  about  us,  his  loving-kindness  and  faithfulness. 
We  must  begin  a^nd  end  every  day  with  praising  God;  must  give 
him  thanks  every  morning,  when  we  are  fresh,  and  before  the 
business  of  the  day  comes  in  upon  us;  and,  every  night,  when 
we  are  again  composed  and  retired,  and  are  recollecting  ourselves; 
we  must  give  him  thanks  every  morning  for  the  mercies  of  the 
night,  and  every  night  for  the  mercies  of  the  <lay ;  going  out  and 
coming  in,  we  must  bless  God. 

H.  We  have  an  example  set  before  us  in  the  psalmist  himself, 
both  to  move  us  to,  and  to  direct  us  in,  this  work ;  (i'.  4.)  Than, 
Lord,  hast  made  me  glad  through  thy  work.  Note,  1.  Those  can 
best  recommend  to  others  the  duty  of  praise,  who  have  them- 
selves experienced  the  jileasantness  of  it.  "  God's  woHis  are  to 
be  praised,  for  they  have  many  a  time  rejoiced  my  heart;  and 
therefore,  whatever"  others  may"  think  of  them,  I  must  think  well, 
and  speak  well,  of  them."  2.  If  God  has  given  us  the  joy  of  his 
works,  there  is  all  the  reason  in  the  worhl  why  we  should  give  him 
the  honour  of  them.  Has  he  made  our  hearts  glad?  Let  us 
then  make  his  praises  glorious.  Has  God  made  us  glad,  through 
the  works  of  his  providence  for  us,  and  of  his  grace  in  us?  and 
both  through  the  great  work  of  redemption  ? — 

(1.)  Let  us  then  thence  fetch  encouragement  for  our  faith  and 
hope ;  so  the  psalmist  does ;  I  will  U'-iumph  in  the  works  of  thy  hands. 
From  a  joyful  remenib'^ance  of  what  Gnd  has  done  for  us,  we  may 
raise  a  joyful  prospect  of  what  he  will  do,  and  triumph  in  the 
assurance  of  it,  triumph  over  all  opposition,  2  Thess.  2. 13, 14. 

(2.)  Let  us  thence  fetch  matter  for  holy  adorings  and  admirings 
of  God;  {v.  5.)  O  Lord,  how  great  are  thy  works!  Great  beyoad 
conception,  beyond  expression !  The  products  of  great  power  and 
wisdom,  of  great  consequence  and  importance;  men's  works  are 
nothing  to  them.  We  cannot  comprehend  the  grr-atness  of  God's 
works,  and  therefore  must  reverently  and  awfully  wonder  at  them, 
and  even  stand  amazed  at  the  magnificence  of  them.  "Mens 
works  are  little  and  trifling,  for  their  thoughts  are  shallow;  but. 
Lord,  thy  works  are  great,  and  such  as  cannot  be  measured;  for 
thy  thoughtsare  very  deep,  and  such  as  cannot  be  fathomed."  God  a 
counsels  as  much  exceed  the  contrivances  of  our  \sisdom,  as  his 
works  do  the  efforts  of  our  power.  His  thoughts  are  above  onr 
thoughts,  as  his  ways  are  above  our  ways,  Isa.  5.5.  9.  Oh  the  depth 
of  Gods  des:gi.r,!"Rom.ll.33.  Tl..=  greatness  of  God's  works 
should  lead  us  to  consider  the  depth  of  his  thoughts,  that  counstl 


I'.sAL.Ms,  xcin,  XCIV. 


The  Divine  Majesty. 


purpose  which  he  purposed  in  liimself.  The  ih.riois  of  Provi- 
dence came  down  from  between  llie  mountains  of  brass,  from  those 
decrees  which  are  fixed  as  the  everlasting  mountains;  (Zech.  C.  1.) 
Thou  art  from  everlasting,  and  therefore  thy  throne  is  established 
ff  old;  because  God  himself  was  from  everlasting,  his  throne  and 
ail  the  determinations  of  it  were  so  too;  for  in  an  Eternal  Mind 
there  could  not  but  be  eternal  thoughts. 

4.  He  reigns  triumphantly,  v.  3, 4.  We  have  here,  (1.)  A 
threatening  storm  supposed;  The  floods  have  lifted  np,  O  Lord, 
(to  God  himself  the  remonstrance  is  made,)  the  floods  have  lifted 
vp  their  voice,  which  speaks  terror;  nay,  they  have  lifted  up  their 
waves,  which  speaks  real  danger.  It  alludes  to  a  tempestuous  sea, 
such  as  the  wicked  are  compared  to,  Isa.  57.  20.  The  heathen 
rage,  (Ps.  2.1.)  and  think  to  ruin  the  church,  to  overwhelm  it 
like  a  deluge,  to  sink  it  like  a  ship  at  sea.  The  church  is  said  to 
be  tossed  with  tempests,  (Isa.  54. 11.)  and  ihe  floods  of  ungodly 
men  make  the  saints  afraid,  Ps.  18.4.  We  may  apply  it  to  the 
tumults  that  are  sometimes  in  our  own  bosoms,  through  prevailing 
passions  and  frights,  which  put  the  soul  into  disorder,  and  are 
ready  to  overthrow  its  graces  and  comforts ;  but,  if  the  Lord 
reigns  there,  even  the  winds  and  seas  shall  obey  him.  (2.)  An 
immoveable  anchor  cast  in  this  storm;  (u.  4.)  The  Lord  himself  is 
mightier.  Let  tliis  keep  our  minds  fixed.  [1.]  That  God  is  on 
high,  above  them,  which  denotes  his  safety;  they  cannot  reach 
him;  (29.10.)  it  denotes  also  his  sovereignty;  they  are  ruled  by 
him,  they  are  over-ruled,  and,  wherein  they  rebel,  overcome, 
Exod.18. 11.  [2.]  That  he  is  mightier,  does  more  wondrous 
things  than  the  noise  of  many  u-aters;  they  cannot  disturb  his 
rest  or  rule ;  they  cannot  defeat  liis  designs  and  purposes. 
Observe,  The  power  of  the  church's  enemies  is  but  as  the  noise  nf 
many  u-aters ;  there  is  more  of  sound  than  substance  in  it; 
Pharaoh  king  of  Egypt  is  but  a  noise,  Jer.  46. 17.  The  church's 
friends  are  commonly  worse  frightened  than  hurt;  God  is 
mightier  than  this  noise  ;  he  is  mighty  to  preserve  his  people's 
interests  from  being  ruined  by  these  many  waters,  and  his  peo|)le's 
spirits  from  being  terrified  by  the  noise  of  them.  He  can,  when 
he  pleases,  command  peace  to  the  church,  (65.7.)  peace  in  the 
soul,  Isa.  26.  3.  Note,  The  unlimited  sovereignty  and  irresistible 
power  of  the.  great  Jehovah  are  very  encouraging  to  the  people 
of  God,  in  reference  to  all  the  noises  and  hurries  they  meet  with 
in  this  world,  Ps.  46.1,  2. 

5.  He  reigns  in  truth  and  holiness,  v.  5.  (1.)  All  his  promises 
are  inviolably  faithful;  Thy  testimonies  are  very  sure.  As  God  is 
able  to  protect  his  church,  so  he  is  true  to  the  promises  he  has 
made  of  its  safely  and  victory.  His  word  is  past,  and  all  the 
saints  may  rely  upon  it.  Whatever  was  foretold  concerning  the 
kingdom  of  tlie  Messiah,  would  certainly  have  its  accomplish- 
ment in  due  time.  Those  testimonies  u|ion  which  the  faith  and 
hope  of  the  Old-Testament  saints  was  built,  were  very  sure,  and 
would  not  fail  them.  (2.)  All  his  people  ought  to  be  con- 
scientiously pure;  Holiness  becomes  thy  house,  O  Lord,  for  ever. 
God's  church  is  his  house ;  it  is  a  holy  house,  cleansed  from  sin, 
consecrated  by  God,  and  employed  in  his  service.  The  holiness 
of  it  is  its  beauty ;  nothing  better  becomes  the  saints  than  con- 
formity to  God's  ima^e,  and  an  entire  devotedness  to  his  honour; 
and  it  is  its  strength  and  safety.  It  is  the  holiness  of  God's 
house  that  secures  it  against  the  many  waters,  and  their  noise; 
where  there  is  purity,  there  shall  be  peace.  Fashions  change, 
and  what  is  becoming  at  one  time,  is  not  at  another;  but  holiness 
always  becomes  God's  house  and  family,  and  those  who  belong 
to  It;  it  is  perpetually  decent;  and  nothing  so  ill  becomes  the 
worshippers  of  Ihe  holy  God  as  unholiness. 

PSALM  XCIV. 

rhis  psalm  was  penned  when  ihe  church  of  God  was  midrr  hatches,  oppressed  and 
perseeuted ;  and  it  is  an  appeal  to  God,  as  Ihe  Judge  of  henrcn  and  earth,  and 
an  address  to  him,  to  appear  for  his  peonle  against  his  and  their  enemies.  Two 
thinf;s  this  psalm  speaks,  I.  Coniiction  and  terror  to  the  persecutors,  Cc.  1 .  .  1 1 .') 
shewini;  them  their  danger  and  folly,  and  argxting  uith  tlum.  II.  Comfort  and 
peace  to  the  persecuted,  (r.  12.  .23.)  assnrins;  than,  both  from  God's  promise, 
and  from  the  psalmist's  own  experience,  that  their  trouliirs  would  end  well  and 
God  would,  in  due  time,  appear  to  their  joy,  and  the  confusion  nj'  tUose  I'he  lei 


thetnselves  agniKst  Ihcm.  In  singing  this  psalm,  we  must  look  abroad  npon  tht 
pride  of  oppressors  leith  a  holy  iiulignation,  and  the  tears  of  the  oppressed  with 
a  h(dy  compassion ;  but,  at  ihe  same  time,  look  upward  to  the  righteous  Judge, 
with  an  entire  satisfaction,  a/id  look  forward,  to  the  end  of  all  these  things, 
witli  a  pleasing  hope. 

1-  ^~\  LORD  GOD,  to  whom  vengeance  be- 
vJ'  longeth;  O  God,  to  whom  vengeance 
belongeth,  shew  thyself.  2.  Lift  np  thyself,  thou 
Judge  of  the  earth  :  render  a  reward  to  the  proud. 
3.  Lord,  how  long  shall  the  wicked,  how  long 
shall  the  wicked  triumph?  4.  Hotv  lonir  shall 
they  utter  and  speak  hard  things?  owe?  all  the 
workers  of  iniquity  boast  themselves?  5.  They 
break  in  pieces  thy  people,  O  Lord,  and  afflict 
thine  heritage.  6.  They  slay  the  widow  and  the 
stranger,  and  murder  the  fatherless.  7.  Yet  they 
say.  The  Lord  shall  not  see,  neither  shall  the 
God  of  Jacob  regard  it.  8.  Understand,  ye 
bru  lish  among  the  people :  and  ye  fools,  when  will 
ye  be  wise?  9.  He  that  planted  the  ear,  shall  he 
not  hear?  He  that  formed  the  eye,  shall  he  not 
see?  10.  He  that  chastiseth  the  heathen,  shall 
not  he  correct?  He  that  teacheth  man  knowledge, 
shall  not  he  knoiv?  11.  The  Lord  knoweth  the 
thoughts  of  man,  that  they  are  vanity. 

In  these  verses  we  have, 

I.  A  solemn  appeal  to  God  against  the  cruel  oppressors  of  his 
people,  II.  1,  2.  This  speaks  terror  enough  to  them,  that  they 
have  the  prayers  of  God's  people  against  them,  who  cry  day  and 
night  to  him  to  avenge  them  of  their  adversaries;  and  shall  not 
he  avenge  them  speedily?  Luke,  18.  3,  7.     Observe  here, 

1.  The  titles  they  give  to  God,  for  the  encouraging  of  their 
faith  in  this  appeal;  O  God,  to  whom  vengeance  belongeth;  and 
thou  Judge  of  the  earth.  We  may  with  boldness  appeal  to  him; 
for,  (1.)  He  is  Judge,  supreme  Judge,  Judge  alone,  from  whom 
every  man's  judgment  proceeds.  He  that  gives  law,  gives  sen- 
tence upon  every  man,  according  to  his  works,  by  the  rule  of  that 
law.  He  has  prepared  his  throne  for  judgment.  He  has  indeed 
appointed  magistrates  to  be  avengers  under  him;  (Rom.  13.4.) 
but  he  is  the  Avenger  in  chief,  to  whom  even  magistrates  them- 
selves are  accountable ;  his  throne  is  the  last  refuge  (the  dernier 
resort,  as  the  law  speaks)  of  oppressed  innoccncv.  He  is  universal 
Judge,  not  of  this  city  or  country  only,  but  Judge  of  the  earth, 
of  the  whole  earth:  none  are  exempt  from  his  jurisdiction;  nor 
can  it  be  alleged  against  an  appeal  to  him  in  any  court,  that  it  is 
coram  non  judicc — before  a  person  not  judicially  qualified. 
(2.)  He  IS  just;  as  he  has  authority  to  avenge  wrong,  so  it  is  his 
nature,  and  property,  and  honour.  Tliis  also  is  implied  in  the 
title  here  given  to  him,  and  repeated  with  such  an  emphasis,  0 
God,  to  whom  vengeance  belongs,  who  wilt  not  suffer  might  always 
to  prevail  against  right.  This  is  a  good  reason  why  we  must  not 
avenge  ourselves,  because  God  has  said.  Vengeance  is  mine;  and 
it  is  daring  presumption  to  usurp  his  prerogative,  and  step  into 
his  throne,  Rom.  12.19.  Let  this  alarm  those  who  do  wrong, 
whether  with  a  close  hand,  so  as  not  to  be  discovered,  or  with  a 
high  hand,  so  as  not  to  lie  controuled.  There  is  a  God,  to  whom 
vengeance  belongs,  who  will  certainly  call  them  to  an  account-, 
and  let  it  encourage  those  who  suffer  wrong  to  bear  it  with  silence, 
committing  themselves  to  him  who  judges  righteously. 

2.  What  it  is  they  ask  of  God;  (l.)That  he  would  glorify 
himself,  and  get  honour  to  his  own  name.  Wicked  persecutors 
thought  God  was  withdrawn,  and  had  forsaken  the  earth  ;  "  Lord," 
sav  thev,  "shew  thvself;  make  them  know  tliat  thou  art,  and 
that  thou  art  ready  to  shew  thyself,  strong  on  the  behalf  of  those 
whose  hearts  are  upright  with  thee."  The  enemies  thought  God 
was  coutxucrcd,    because    his   people    were;    "Lord,"  say  they. 


PSALMS,  XCIV.     The  Folly  of  Atheists  and  Oppressors. 


"  tift  vp  thyself,  be  thou  exalted  in  thy  own  strength.  Lift  up 
Ihvself,  to  be  seen,  to  be  feared;  and  suffer  not  thy  name  to  be 
lram|iled  upon  and  run  down."  (2.)  That  he  would  mortify  the 
Dpprrssors;  Render  a  reward  to  the  proud;  that  is,  "Reckon 
Ivith  them  for  all  their  insolence,  and  the  injuries  they  have  done 
So  thy  people."  These  prayers  are  projihecics,  which  s|)cak 
i^error  to  all  the  sons  of  violence.  The  righteous  God  will  deal 
with  them  according  to  their  merits. 

II.  An  humble  complaint  to  God  of  the  pride  and  cruelty  of 
the  oppressors,  and  aji  expostulation  with  him  concerning  it, 
t.  3..6.     Where  observe, 

1.  The  character  of  the  enemies  they  complain  against;  they 
are  wicked,  they  are  workers  of  iniquity,  they  are  bad,  very  bad, 
themselves,  and  therefore  they  hate  and  persecute  those  whose 
goodness  shames  and  condemns  them.  Those  are  wicked  indeed, 
and  workers  of  the  worst  iniepiity,  lost  to  all  honour  and  virtue, 
who  are  cruel  to  the  innocent,  and  hate  the  righteous. 

2.  Their  haughty  barbarous  carriage  which  they  complain  of. 
(1.)  Thev  are  insolent,  and  take  a  pleasure  in  magnifying  them- 
selves. Thcv  talk  high,  and  talk  big,  they  triumph,  ihey  speak 
loud  things,  they  boast  themselves,  as  if  their  tongues  were  their 
own,  and  their  hands  too,  and  they  were  accountable  to  none 
for  what  they  say  or  do,  and  as  if  the  day  were  their  own,  and 
thev  doubted  not  but  to  carry  the  cause  against  God  and  religion. 
They  that  speak  highly  of  themselves,  that  triumph  and  boast, 
are  apt  to  speak  hardly  of  others  ;  but  there  will  come  a  day  of 
reckoning  for  all  their  hard  speeches  which  ungodly  sinners  have 
spoken  against  God,  his  truths,  and  ways,  and  people,  Jude,  1-5. 
(2.)  They  arc  impious,  and  take  a  pleasure  in  running  down 
God's  people  because  thev  are  his;  (r. 5.)  "  They  hreak  in  pieces 
fhy  people,  O  Lord;  break  their  assemblies,  their  estates,  their 
families,  their  persons,  in  pieces,  and  do  all  they  can  to  afflict 
tiiine  heritage,  to  grieve  them,  to  crush  them,  to  run  them  down, 
to  root  them  out."  God's  jieople  arc  his  heritage;  there  are 
those  that,  for  his  sake,  hate  them,  and  seek  their  ruin.  This  is  a 
very  good  plea  with  God,  in  our  intercessions  for  the  church  ; 
"Lord,  it  is  thine,  thou  hast  a  properly  in  it,  it  is  thine  heritage, 
thou  hast  a  pleasure  in  it,  and  out  of  it  the  rent  of  thy  glory  in 
this  world  issues.  And  wilt  thou  suffer  these  wicked  men  to 
trample  upon  it  thus?"  (3.)  They  are  inhuman,  and  take  a 
j)leasure  in  wronging  those  that  are  least  able  to  help  them- 
selves; (y.6.)  they  not  only  oppress  and  impoverish,  but  they  slay, 
the  widow  and  the  stranger;  not  only  neglect  the  fatherless,  and 
make  a  i)rey  of  tliem,  but  murder  them,  because  they  are  weak 
and  exposed,  and  sometimes  lie  at  their  mercy.  Those  whom 
they    should    protect    from  injury,   they  are   most   injurious  to; 

crhaps,   because  God  has  taken  them    into   his  particular  care. 
iVho  would   think   it  possible   that  any  of  the   children   of  men 
should  be  thus  barbarous? 

3.  A  modest  pleading  with  God  concerning  the  continuance  of 
the  persecution;  "Lord,  how  long  shall  they  do  thus?"  And 
again.  How  long?  When  shall  this  wickedness  of  the  wicked 
come  to  an  end  ? 

III.  A  charge  of  atheism  exhibited  against  the  persecutors,  and 
an  expostulation  with  them  upon  that  charge. 

1.  Their  atheistical  thoughts  are  here  discovered;  (^.7.)  yet 
Jhey  say,  The  Lord  shall  not  sec.  Though  the  cry  of  their 
•vickedness  is  very  great  and  loud,  though  they  rebel  against  the 
light  of  nature,  and  the  dictates  of  their  own  consciences,  yet 
they  have  the  confidence  to  say,  "  The  Lord  shall  not  see;  he 
«vill  not  only  wink  at  small  faults,  but  shut  his  eyes  at  great  ones 
•oo;"  or  they  think  they  have  managed  it  so  artfully,  under 
colour  of  justice  and  religion,  perhaps,  that  it  will  not  be  adjudged 
murder.  The  God  of  Jacob,  though  his  people  pretend  to  have 
such  an  interest  in  him,  does  not  regard  it,  cither  as  against 
justice,  or  as  against  his  own  people ;  he  will  never  call  them  to 
an  account  for  it:  thus  denying  God's  government  of  the  world; 
bantering  his  covenant  with  his  people,  and  setting  the  judgment 
to  come  at  defiance. 

2.  They  are  here  convicted  of  folly  and  absurdity;  he  that 
l»ys,  either  that  Jehovah  the  living  God  shall  not  •««,  or  that 


^^ 


the  God  of  Jacob  shall  not  regard,  the  injuries  done  to  his  people, 
Nabal  is  his  name,  and  folly  is  with  him ;  and  yet  here  he  is  fairly 
reasoned  with,  for  his  conviction  and  conversion,  to  prevent  his 
confusion;  (r.  8.)  "Understand,  ye  hriilish  among  the  people, 
and  let  reason  guide  you."  Note,  The  atheistical,  though  they 
set  up  for  wits,  and  philosophers,  an<l  poiilicians,  yet  are  really 
tlie  brutish  among  the  people ;  if  they  would  but  understand,  they 
would  believe.  God,  by  the  projihet,  speaks,  as  if  he  thought 
the  time  long  till  men  would  be  men,  and  shew  themselves  so  by 
understanding  and  considering;  "  Ye  fools,  when  xvill  ye  be  wise, 
so  wise  as  to  know  that  God  sees  and  regards  all  you  say  and  do, 
and  to  speak  and  act  accordingly,  as  those  that  must  give 
account?"  Note,  None  are  so  bad,  but  means  are  to  be  used 
for  the  reclaiming  and  reforming  of  them;  none  so  brutish,  so 
foolish,  but  it  should  be  tried  whether  they  may  not  yet  be  made 
wise;  while  there  is  life,  there  is  hope. 

To  evidence  the  folly  of  those  that  question  God's  omniscience 
and  justice,  the  psalmist  argues, 

(1.)  From  the  works  of  creation,  (r.  9.)  the  formation  of  human 
bodies,  which,  as  it  proves  that  there  is  a  God,  proves  also  thai 
God  has,  infinitely  and  transcendcntly  in  himself,  all  those  per- 
fections that  are  in  any  creature.  He  that  planted  the  ear,  (and  it 
is  planted  in  the  head,  as  a  tree  in  the  ground,)  shall  he  not  hearf 
No  doubt,  he  shall,  more  and  better  than  we  can.  He  that  formed 
the  eye,  (and  how  curiously  it  is  formed  above  any  jiart  of  the 
body  anatomists  know,  and  let  us  know  by  their  dissections,)  shall 
he  tiot  see?  Could  he  g'ive,.vvould  he  give,  that  perfection  to  a 
creature  which  he  has  not  in  himself?  Note,  [l.]Tlie  powers  of 
nature  are  all  derived  from  the  God  of  nature.  See  Exod.  4.  11. 
[2.]  By  the  knowledge  of  ourselves  we  may  be  led  a  great  way 
toward  the  knowledge  of  God ;  if,  by  the  knowledge  of  our  own 
bodies,  and  the  organs  of  sense,  so  as  to  conclude,  that,  if  we  can 
see  and  hear,  much  more  can  God;  then  certainly  by  the  know- 
ledge of  our  own  souls  and  their  noble  faculties.  The  gods  of 
the  heathen  had  eyes  and  saw  not,  ears  and  heard  not;  our  God 
has  no  eyes  or  ears,  as  we  have,  and  yet  we  must  conclude  he 
both  sees  and  hears,  because  we  have  our  sight  and  hearing  from 
him,  and  are  accountable  to  him  for  our  use  of  them. 

(2.)  He  argues  from  the  works  of  providence,  v.\0.  He  that 
chastises  the  heathen  for  their  polytheism  and  idolatry,  shall  not 
he  much  more  correct  his  own  people  for  their  atheism  and  pro- 
faneness  ?  He  that  chastises  the  children  of  men  for  oppressing 
and  wronging  one  another,  shall  not  he  correct  those  that  profess 
to  be  his  own  children,  and  call  themselves  so,  and  yet  persecute 
those  that  are  really  so?  Shall  not  we  be  under  his  correction, 
under  whose  government  the  whole  world  is?  Does  he  regard,  as 
King  of  nations,  and  shall  he  not  much  more  regard,  as  the  God 
of  Jacob?  Dr.  Hammond  gives  another  very  probable  sense  of 
this;  He  that  instructs  the  nations,  that  is,  gives  them  his  law, 
shall  not  he  correct,  shall  not  he  judge  them  according  to  that 
law,  and  call  them  to  an  account  for  their  violations  of  it  ?  In  vain 
was  the  law  given,  if  there  will  not  be  a  judgment  upon  it.  And 
it  h  true  that  the  same  word  signifies  to  chastise  and  to  instruct, 
because  chastisement  is  intended  for  instruction,  and  instruction 
should  go  along  with  chastisement. 

(3.)  He  argues  from  the  works  of  grace;  He  that  teaches  man 
know-ledge,  shall  he  not  know?  He  not  only,  as  the  God  of  nature, 
has  given  the  light  of  reason,  but,  as  the  God  of  grace,  has  given 
the  light  of  revelation,  has  shewed  man  what  is  true  wisdom  and 
understanding;  and  he  that  does  this,  shall  he  not  know? 
Job,  28.  23,28.  The  flowing  of  the  streams  is  a  certain  sign  of  the 
fulness  of  the  fountain.  If  all  knowledge  hfrom  God,  no  doubt, 
all  knowledge  is  fjj  God.  From  this  general  doctrine  of  Gods 
omniscience,  he  not  only  confutes  the  atheists,  who  said,  "  The  Lord 
shall  not  see,  (i'.7.)  he  will  not  take  cognizance  of  what  we  do; 
but  awakens  us  all  to  consider,  that  God  will  lake  cognizance  even 
of  what  we  think;  (u.ll.)  The  Lord  knows  the  thoughts  of  man 
that  they  are  vanity.  [1.]  He  knows  those  thoiighis  in  particular, 
concerning  God's  conniving  at  the  wickedness  of  the  wicked,  and 
knows  them  to  he  vain;  and  laughs  at  the  folly  of  those,  who  by 
such  fond  conceits  buoy  themselves  up  in  sii?.     [2.1  He  knovs  dl 


PSALMS,  XCIV. 


Devout  Confidence. 


the  thoughts  of  the  chlFcfren  of  men,  and  knows  them  to  be,  for 
Ihe  most  part,  lain ;  tliat  the  imafjinalions  of  the  tlunights  of 
men's  hearts  are  evil,  onlv  evil,  and  that  continually.  Even  in 
good  thoughts  there  is  a  fickleness  and  inconstancy,  which  may 
well  be  called  vanity.  It  concerns  lis  to  keep  a  strict  guard  upon 
our  thoughts,  because  God  takes  particular  notice  of  them. 
Thoughts  are  words  to  God,  and  vain  thoughts  are  provocations. 

12.  Blesssed  is  the  man  ^vhom  thou  chastenest,  O 
Lord,  and  teachest  him  out  of  thy  hiw  :  13.  That 
thou  mayest  irive  him  rest  from  the  liays  of  ad- 
versity, niitii  the  pit  be  digged  for  the  wicked. 
14.  For  the  Lord  will  not  cast  off  his  people, 
neither  will  he  forsake  his  inheritance.  15.  But 
judgment  shall  return  unto  righteousness:  and  all 
the  upright  in  heart  shall  follow  it.  16.  Who  will 
rise  up  for  me  against  the  evil-doers?  or  who  will 
stand  up  for  me  against  the  workers  of  iniquity? 
17.  Unless  the  Lord  had  been  my  help,  my  soul  had 
almost  dwelt  iu  silence.  18,  When  I  said,  My 
foot  slippeth ;  thy  mercy,  O  Lord,  held  me  up. 
19.  Li  the  multitude  of  my  thoughts  within  me, 
thy  comforts  delight  my  soul.  20.  Shall  the  throne 
of  iniquity  have  fellowship  with  thee,  wliich  frameth 
mischief  by  a  law?  21.  They  gather  themselves 
together  against  the  soul  of  the  righteous,  and 
condemn  the  innocent  blood.  22.  But  the  Lord 
is  my  defence;  and  my  God  is  the  rock  of  my 
refuge.  23.  And  he  shall  bring  upon  them  their 
own  iniquity,  and  shall  cut  them  off  in  their  own 
wickedness:  yea,  the  Lord  our  God  shall  cut 
them  off. 

The  psalmist,  having  denounced  tribulation  to  them  that 
trouble  God's  people,  here  assures  them  that  are  troubled  of 
rest.  Sec  2Thess.l.  6,7.  He  speaks  comfort  to  suffering  saints, 
from  God's  promises  and  his  own  experience. 

I.  From  God's  promises,  which  are  such  as  not  only  save  them 
from  being  miserable,  but  secure  a  happiness  to  them;  (y.l2.) 
Blessed  is  the  man  whom  thou  chastenest.  Here  he  looks  above  the 
instruments  of  trouble,  and  eyes  the  hand  of  God,  which  gives  it 
another  name,  and  puts  quite  another  colour  upon  it.  The  enemies 
break  in  pieces  Gods  people,  (u.S.)  they  aim  at  no  less;  but  the 
trnlh  of  the  matter  is,  that  God  by  them  chastens  his  people,  as 
the  father  the  son  in  whom  he  delights,  and  the  persecutors  are 
only  the  rod  he  makes  use  of.  Howbeit  they  mean  not  so,  neither 
doth  their  heart  think  so,  Isa.  10.  5 . .  7.    Now  it  is  here  promised, 

1.  That  God's  people  shall  get  good  by  their  sufferings;  when 
he  chastens  them,  he  will  teach  them,  and  blessed  is  the  man  who 
is  thus  taken  under  a  divine  discipline ;  for  none  teaches  like  Gnd. 
Note,  (].)  The  afflictions  of  the  saints  are  fatherly  chasten- 
ings,  designed  for  our  instruction,  reformation,  and  improvement. 
(2.)  When  the  teachings  of  the  word  and  Spirit  go  along  with  the 
rebukes  of  Providence,  they  then  both  bespeak  men  blessed,  and 
help  to  make  them  so;  for  then  they  are  marks  of  adoption, 
and  means  of  sanctification.  When  we  are  chastened,  we  must 
pray  to  be  taught,  and  look  into  the  law  as  the  best  expositor  of 
Providence.  It  is  not  the  chastening  itself  that  does  good,  but 
(he  teaching  that  goes  along  with  it,  and  is  the  exposition  of  it. 

2.  That  they  should  see  through  their  sufferings;  (d.13.)  That 
thou  mayest  give  him  rest  from  the  days  oj  adversity.  Note, 
( 1 .)  There  is  a  rest  remaining  for  the  people  of  God  after  the  days 
of  their  adversity,  which,  though  they  may  be  many  and  long,  shall 
be  numbered  and  finished  in  due  time,  and  shall  not  last  ahvavs. 
He  that  sends  the  trouble  will  send  the  rest,  that  he  mav  comfort 
Ihcm  according  to  the  lime  that  he  has  afflicted  them.     (2.)  God 


therefore  teaches  his  people  by  their  troubles,  that  he  may  prepare 
them  for  deliverance,  and  so  give  them  rest  from  their  troubles; 
that,  being  reformed,  they  might  be  relieved,  and  the  affliction, 
having  done  its  work,  may  be  removed. 

3.  That  they  shall  see  the  ruin  of  those  that  are  the  instrumenfa 
of  their  sufferings;  which  is  the  matter  of  a  promise,  not  as  gra- 
tifving  any  jiassion  of  their's,  but  as  redounding  to  the  glory  of 
God  ;  Until  the  pit  is  digged,  or  rather,  while  the  pit  is  in  digging, 
for  the  wicked,  God  is  ordering  peace  for  them  at  the  same  time 
that  he  is  ordaining  his  arrows  against  the  persecutors. 

4.  That  though  they  may  be  cast  down,  yet  certainly  they  shall 
not  be  cast  off,  I).  14.  Let  God's  suffering  people  assure  them- 
selves of  this,  that,  whatever  their  friends  do,  God  will  not  cast 
them  off,  nor  throw  them  out  of  his  covenant  or  out  of  his  care; 
he  will  not  forsake  ihcm,  because  they  are  his  inheritance,  which 
he  will  not  quit  his  title  to,  nor  suffer  himself  to  be  disseised  of. 
St. Paul  comforted  himself  with  this,   Rom.  11.1. 

5.  That,  had  as  things  are,  thev  shall  mend,  and  ihoMgh  they 
are  now  out  of  course,  vet  they  shall  return  to  their  due  and  ancient 
channel;  ()'.  15.)  Judgment  shall  return  nnto  righteousness  ;  the 
seeming  disorders  of  Providence  (for  real  ones  there  never  were) 
shall  he  rectified.  God's  judgment,  his  government,  looks  some- 
times as  if  it  were  at  a  distance  from  righteousness,  while  the  wicked 
prosper,  and  the  best  men  meet  with  the  worst  usage ;  but  it  shall 
return  to  righteousness  again,  either  m  this  world,  or,  at  the  fur- 
thest, in  the  judgment  of  the  greiit  day,  which  will  set  all  to-rights. 
Then  all  the  upright  in  heart  shall  be  after  it;  they  shall  follow  it 
with  their  praises,  and  with  entire  satisfaction;  they  shall  return 
to  a  prosperous  and  flourishing  condition,  and  shine  forth  out  of 
obscurity;  they  shall  accommodate  themselves  to  the  d.spensations 
of  Divine  Providence,  and  with  suitable  affections  attend  all  its 
motions.  They  shall  tralk  after  the  Lord,  Hos.  11.10.  Dr.  Ham- 
mond thinks  tills  was  most  eminently  fulfilled  in  the  destruction  of 
Jerusalem  first,  and  afterward  of  heathen  Rome,  the  crucifiers  of 
Christ,  and  |)ersecutors  of  Christians,  and  the  rest  which  the 
churches  had  thereby;  Then  judgment  returned  even  to  righteous- 
ness, to  mercy  and  goodness,  and  favour  to  God's  people,  who,  then, 
were  as  much  countenanced  as,  before,  they  had  been  trampled  on. 

II.  From  his  own  experiences  and  observations. 

1 .  He  and  his  friends  had  been  oppressed  by  cruel  and  imperious 
men  that  had  power  in  their  hands,  and  abused  it  by  abusing  all 
good  people  with  it.  They  were  themselves  ei'i/-rfoers,  and  workers 
of  inirjuily;  (v. 16.)  they  abandoned  themselves  to  all  manner  of 
impiety  and  immorality,  and  then  their  throne  was  a  throne  of 
iniquity,  i>.20.  Their  dignity  served  to  put  a  reputation  upon  sin, 
and  their  authority  was  employed  to  support  it,  and  to  bring  about 
their  wicked  designs.  It  is  pitv  that  ever  a  throne,  which  should 
be  a  terror  to  evil-doers,  and  a  protection  and  praise  to  them  that 
do  well,  should  be  the  seat  and  shelter  of  iniquity.  That  is  a 
throne  of  iniquity  which,  by  the  policy  of  its  council, /r(7/nrs  mis- 
chief, and  by  its  sovereignty  enacts  it,  and  turns  it  into  a  law. 
Iniquity  is  daring  enough,  even  when  human  laws  are  against  if, 
which  often  prove  too  weak  to  give  an  effectual  check  to  it;  but 
how  insolent,  how  mischievous,  is  it  when  it  is  backed  by  a  law  ! 
Iniquity  is  not  the  better,  but  much  the  worse,  for  being  enacted  bv 
law;  nor  will  it  excuse  those  that  practise  it,  to  say,  that  they  did 
but  do  as  Ihey  were  bidden.     These  workers  of  iniquity,   having 

framed  mischief  by  a  law,  take  care  to  see  the  law  executed;  for 
they  gather  themsclces  together  against  the  soul  of  the  righteous, 
who  dare  not  keep  thestattites  ofOmri,  nor  the  laic  of  the  house  of 
Ahab;  and  they  condemned  the  innocent  blood  for  violating  their 
decrees.  See  an  instance  in  Daniel's  enemies;  Ihey  framed  mis- 
chief by  a  law,  when  they  obtained  an  impious  edict  against  prayer, 
(Dan.  6. 7.)  which  when  Daniel  would  not  obey,  they  assemblrd  to- 
gether against  him,  (ell.)  and  condemned  his  innocent  blood  to 
the  lions.  The  best  benefactors  of  mankind  have  often  been  thus 
treated,  under  colourof  law  and  justice,  as  the  worst  of  malefactors. 

2.  The  oppression  they  were  under  bore  very  hard  upon  them, 
and  oppiTS5c(l  ihrir  spirits  too.  Let  not  suffering  saints  despair, 
thongli,  when  they  arc  persecuted,  they  find  themselves  perplexed 
and  casi  ch  w  n  ;  i;  was  so  w  ith  the  psalmist  here ;  His  soul  had  al- 


PSALMS,  XCIV,  XCV. 


Devout  Confidence 


most  dwell  in  silence;  (i7.17.)  he  was  at  his  wit's  end,  and  knew 
not  wliat  to  say  or  do;  he  was,  in  his  own  uppiclieiisioii,  al 
his  life's  end,  ready  to  drop  into  the  <;iave,  that  land  nf  silence. 
St.  Paul,  in  a  like  case,  received  a  sentence  nf  death  leilhin  him- 
self, aCor.  1.8,9.  He  said,  "  Mi/ foot  slippclh:  (r.  IJi.)  I  am 
goini;-  irretrievably,  there  is  no  remedy,  I  must  fall,  I  shall  one 
day  perish  by  the  hand  of  Saul;  niv  liope  fails  me,  I  do  not  find 
Fuch  firm  foolini^  for  mv  faith  as  I  have  sonielimes  found. "  See 
Ps.  73.2.  He  had  a  inuUitude  nf  perplexed  entangled  thoughts 
within  him  concerning-  the  case  he  was  in,  and  the  construction 
to  he  made  of  it;  and  concerning;  llie  course  he  should  take,  and 
niiat  was  likelv  to  be  the  issue  of  it. 

3.  In  this  distress,  thev  sought  for  help  and  succour,  and  some 
relief,  (1.)  They  looked  about  for  it,  and  were  disap])ointed ; 
(i".  16.)  "  Who  will  rise  up  for  mc  against  the  evil-doers?  Have  I 
any  frjend  who,  in  love  to  me,  will  appear  for  me  ?  Has  justice  any 
/ricnd  wlio,  in  a  pious  indignation  at  unrighteousness,  will  plead 
inv  injured  cause?"  He  looked,  but  there  was  none  to  save,  there 
was  none  to  uphold.  Note,  When  on  the  side  of  the  oppressors 
there  is  power,  it  is  no  marvel  if  the  oppressed  have  no  comforter, 
none  that  dare  own  them,  or  speak  a  good  word  for  them,  Eccl.  4. 1. 
When  St.  Paul  was  brought  before  Nero's  throne  of  ini(juity,  no 
man  stood  by  him,  2 Tim.  4. 16.  (2.)  They  looked  up  for  it,  ii.20. 
Thev  huml)ly  expostulate  with  God;  "Lord,  sAa/i  the  throne  of 
inignity  have  fellowship  nnth  thee?  Wilt  thou  countenance  and 
support  these  tyrants  in  their  wickedness?  We  know  thou  wilt 
not."  A  throne  has  fellowship  with  God,  when  it  is  a  throne  of 
justice,  and  answers  the  end  of  the  erecting  of  it;  for  by  him 
kings  reign,  and  when  thev  reign  for  liini,  their  judgments  are 
his,  and  he  owns  them  as  his  ministers,  and  whoever  resists  them, 
or  rises  up  against  them,  shall  receive  to  themselves  damnation; 
bnt  when  it  becomes  a  throne  of  iniquity,  it  has  no  longer  fellowship 
with  God.  Far  be  it  from  the  jnst  and  holy  Go<l,  that  he  should  be 
the  Patron  of  unrighteousness,  even  in  princes  and  those  that  sit  in 
thrones;  \ea,  though  they  be  tlie  thrones  nf  the  house  nf  David. 

4.  They  found  succour  and  relief  in  God,  and  in  him  only; 
when  other  friends  failed,  in  him  they  had  a  faithful  and  powerful 
Friend ;  and  it  is  recommended  to  all  God's  suffering  saints  to 
trust  in  him. 

(1.)  God  helps  at  a  dead  lift;  (i\17.)  "When  I  had  almost 
dwelt  in  silence,  then  the  Lord  was  »?()/  Help,  kept  me  alive,  kept 
inc  in  heart ;  and  ?inless  I  had  made  liim  my  Help,  by  putting  my 
trust  in  him,  and  expecting  relief  from  him,  I  could  never  have 
kept  possession  of  mv  own  soul;  but  li\ingby  faith  in  him  has  kept 
my  liead  above  water,  has  given  me  breath,  and  someth.ing  to  say." 

(2.)  God's  goodness  is  the  great  s'.ipport  of  sinking  spirits;  (I'.IS.) 
"  When  I  said.  Mi/  foot  slips  into  sin,  into  ruin,  into  despair,  then 
thy  mercy,  O  Lord,  held  me  vp,  kept  me  from  falling,  and  de- 
feated the  design  of  tliose  who  consulted  to  east  me  down  from 
mine  excellency,"  62. 4.  We  are  beholden  not  only  to  God's  power, 
but  to  his  pitv,  for  spiritual  supports;  Thy  mercy,  the  gifts  of  thy 
mercy,  and  mv  hojjc  in  thy  mercy,  held  me  vp.  God's  right  hand 
sustains  his  people,  when  they  look  on  their  right  hand  and  on 
their  left,  and  there  is  none  to  uphold;  and  we  are  then  prepared 
for  his  gracious  supports,  uhcn  we  are  sensii)le  of  our  own  weak- 
ness and  inabililv  to  stand  by  our  own  strength,  and  come  to  God, 
to  acknowledge  it,  and  to  tell  him  how  our  foot  slips. 

(3.)  Divine  consolations  are  the  effectual  relief  of  troubled 
s])irits;  (r.l!).)  "  Tn  the  multitude  of  my  thoughts  within  me, 
which  are  noisy  like  a  multitude,  crowding  and  justling  one 
another  like  a  multitude,  and  very  unruly  and  ungovernable;  in 
the  multitude  of  my  sorrowful,  solicitous,  timorous,  thoughts,  thy 
comforts  delight  my  soul;  and  they  are  never  more  delightful 
than  when  thev  come  in  so  seasonably  to  silence  my  unquiet 
thoughts,  and  keep  mv  mind  easy."  The  world's  comforts  give 
but  little  delight  to  the  soul,  when  it  is  hurried  with  melancholy 
thoughts,  thev  are  songs  to  a  heavy  heart;  but  God's  comforts 
will  reach  the  soul,  and  not  the  fancy  only,  and  will  bring  with 
them  that  peace  and  that  pleasure  which  the  smiles  of  the  world 
cannot  give,  and  which  the  frowns  of  the  world  cannot  take  away. 

6.  God  is,  and  will  be,  as  a  righteous  Judge,  the  Patron  and 


Protector  of  right,  and  the  Punisher  and  Avenger  of  wrong;  Ihii 
the  |>salmist  had  both  the  assurance  of  and  the  experience  of. 

(  1.)  He  will  right  the  injured;  (i'.22.)  "When  none  else  will, 
or  can,  or  dare,  shelter  me.  The  Lnrd  is  my  Defence,  to  preserve 
me  from  the  evil  of  my  troubles,  from  sinking  under  them,  and 
being  ruined  by  them ;  and  he  is  the  Rock  of  my  refuge,  in  the 
clefts  of  which  I  may  take  shelter,  and  on  the  top  of  which  I  may 
set  my  feet,  to  be  out  of  the  reach  of  danger."  God  is  his  jjcopje's 
llcfuge ;  to  whom  they  may  flee,  in  whom  they  are  safe,  and  may 
be  secure;  he  is  the  Rock  of  their  refuge,  so  strong,  so  firm, 
impregnable,  immoveable,  as  a  rock:  natural  fastnesses  sometimes 
exceed  artificial  fortifications. 

(2.)  He  will  reckon  with  the  injurious;  (w.23.)  He  shall  render 
to  them  their  own  iniquity;  he  shall  deal  with  them  according  to 
their  deserls;  and  that  very  mischief  which  they  did  and  desio-ned 
against  fiod's  people,  shall  be  brought  upon  themselves  :  it  follows. 
He  shall  cut  them  off  in  their  iciekedness.  A  man  cannot  Ite  more, 
miserable  than  his  own  wickedness  will  make  him,  if  God  visit  it 
upon  him;  it  will  cut  him  in  the  remembrance  of  it;  it  will  cut 
him  off  in  the  recompence  of  it.  This  the  psal«n  conclud<,s  with 
the  triumphant  assurance  of;  Yea,  the  Lord  our  God,  who  takes 
our  part,  and  owns  us  for  his,  shall  cut  them  njf  irom  any  fellow- 
ship with  him,  and  so  shall  make  them  completely  miserable,  and 
their  pomp  and  power  shall  stand  them  in  no  stead. 

PSALM  XCV. 

For  the  expounding  of  this  jtsaUn  we  msy  borrow  a  grenf  deal  of  light /mm  Vir 
apostle's  discourse,  (Hel).  3.  ajid  4.)  tehere  it  appears  both  to  have  been  penmi 
by  David,  and  to  have  been  cnlcutated  for  the  datfs  of  the  Messiah;  for  it  ii 
the^^e  said  exinessiy,  (Heb,  4,  7.)  that  the  dag  here  spoken  of,  (v.  7.)  is  tn  It 
understood  nf  the  gospel-day,  in  which  God  speaks  to  ns  hij  his  Son,  in  a  vict 
which  we  are  concerned  to  hear,  and  proposes  to  us  a  rest  beside  that  of  t'anaan. 
In  singing  psalms,  it  is  intended,  I.  That  ice  should  niatve  mclodv  niilo  the 
Lord  ;  this  ire  are  excited  to  do,  and  assisted  in  doing.,  being  calitd  iijmn  H 
praise  God,  (r.  1,2.)  ns  a  preat  God,  (r.3..5.)  and  as  our  gracious  Benefac- 
tor, V.  G,  7.  //.  That  we  should  teacli  and  admonish  ourselres,  and  one 
another;  and  we  are  taupht  and  warned  to  liear  God's  voice,  (r.7.)  and  vat 
to  harden  our  hearts,  as  the  Israelites  in  the  wilderness  did,  (r.8,9.)  lest  we 
fall  under  God's  wrath,  and  fall  short  of  Ids  rest,  us  theij  did,  v.  10, 1 1.  This 
psalm  must  be  snng  with  a  ho.ij  reverence  of  God's  majesty,  and  a  dread  iif  fiit 
justice,  with  a  desire  to  please  him,  and  a  fear  to  offend  him^ 

1.  /~\  COME,  lev  lis  sing  nnto  the  Lord:  let  us 
V^  make  a  joyful  noise  to  the  roek  of  our  sal- 
vation. 2.  Let  us  come  before  his  presence  with 
thanksgivint^,  aiul  make  a  joyful  noise  mw/o  him  with 
psalms.  3.  For  the  Lord  is  a  great  God,  and  a 
great  King  above  all  gods.  4.  In  his  hand  are  the 
deep  places  of  the  earth :  the  strength  of  the  hills  is 
his  also.  5.  The  sea  ?shis,  and  he  made  it:  and  his 
hands  formed  the  dry  Imid.  6.  O  come,  let  us  wor- 
ship and  bow  down:  let  us  kneel  before  the  Lord 
our  maker.  7.  For  he  is  our  God;  and  weff;ethe 
people  of  his  pasture,  and  the  sheep  of  his  hand. 

The  psalmist  here,  as  often  elsewhere,  stirs  up  himself  and  others 
to  praise  God  ;  for  it  is  a  duty  which  ought  to  be  performed  with 
the  most  lively  affections,  and  which  we  have  great  need  to  be  ex- 
cited to,  being  very  often  backward  to  it,  and  cold  in  it.   Obser\«- 

1.  How  God  is  to  be  praised.  1.  With  holy  joy  and  delight  in 
him.  The  praising  song  must  be  a  joyful  noise;  (v.l.)  and  again, 
V.  2,  Spiritual  joy  is  the  heart  and  soul  of  thankful  praise.  It  is 
the  will  of  God,  (such  is  the  condescension  of  his  grace,)  that  w  hen 
we  give  glory  to  him,  as  a  Being  infinitely  perfect  and  blessed, 
we  should  at  the  same  time,  rejoice  in  him,  as  our  Father  and 
King,  and  a  God  in  covenant  with  us,  2,  With  humble  reverence 
and  a  holy  awe  of  thim;  (i',6,)  ••  Let  us  worship,  and  bow  down, 
and  kneel  before  him,  as  becomes  those  who  know  what  an  infiiiite 
distance  there  is  between  us  and  God,  how  much  we  are  in  danuei 
of  his  wrath,  and  in  need  of  his  mercy,"  Though  bodily  even  i^e, 
alone,  profits  little,  yet  certainly  it  is  our  duly  to  glorify  God  witJi 


PSALMS,  XCV. 


An  Invitation  to  Praise. 


oirr  bodies  by  Ihe  outward  expressions  of  reverence,  seriousness, 
and  humilily,  in  the  duties  of  religious  worship.  3.  We  must  praise 
God  with  our  voice;  we  must  speak  fortli,  sins;  forth,  liis  praises 
out  of  the  al)niulance  of  a  Iieart  filled  with  love,  and  joy,  and 
thankfulness;  Sinp  to  the  Lord,  make  a  7ioisc,  a  joyful  noise  to 
him,  with  psalms;  as  those  who  are  ourselves  much  affected  with 
his  greatness  and  goodness,  are  forward  to  own  ourselves  so,  are 
desirous  to  be  more  and  more  affected  therewith,  and  would 
wiiliniily  be  instrumental  to  kindle  and  inflame  the  same  pious 
and  de\out  affection  in  others  also.  4.  We  must  praise  God  in 
concert,  in  Ihe  solemn  assemblies ;  "  Come,  let  ns  sing ;  let  us  join 
in  singinc;  to  the  Lord  ;  not  others  without  me,  nor  I  alone,  but 
others  with  me.  Let  ns  come  together  before  his  presence,  in  the 
COTirts  of  his  house,  where  his  people  are  wont  to  attend  him,  and 
to  expect  his  manifestations  of  himself."  Whenever  we  come  into 
God's  presence,  we  must  come  with  thanksgiving  that  we  are  ad- 
mitted to  such  a  favour;  and  whenever  we  have  thanks  to  give, 
we  must  come  before  God's  presence,  set  ourselves  before  him,  and 
present  ourselves  to  him  in  the  ordinances  which  he  has  appointed. 
II.  Why  God  is  to  be  praised,  and  what  must  be  the  matter  of 
our  praise  ;  we  do  not  want  matter,  it  were  well  if  we  did  not 
want  a  heart.     We  must  praise  God, 

1.  Because  he  is  a  great  God,  and  Sovereign  Lord  of  all,  U.S. 
lie  is  great,  and  therefore  greatly  to  be  praised.  He  is  infinite  and 
immense,  and  has  all  perfection  in  himself.  (1.)  He  has  great 
power;  he  is  a  great  King  above  all  gods;  above  all  deputed 
deities,  all  magistrates,  to  whom  he  said.  Ye  are  gods;  he  manages 
tliem  all,  and  serves  his  own  ])urposes  by  them,  and  to  him  they 
are  all  accountable;  above  all  counterfeit  deities,  all  pretenders, 
ail  usurpers;  he  can  do  that  which  none  of  them  can  do;  he  can, 
and  will,  famish  and  vanquish  them  all.  (2.)  He  has  great 
possessions.  This  lower  world  is  here  particularly  specified ;  we 
reckon  those  great  men  who  have  liirge  territories,  which  tliey  call 
their  own  against  all  the  world,  which  yet  are  a  very  inconsiderable 
part  of  the  universe;  how  great  then  is  that  God  whose  the  uhole 
earth  is,  and  the  fulness  thereof.'  not  only  under  whose  feet  it  is, 
as  he  has  an  incontestable  dominion  over  all  the  creatures,  and  a 
propriety  in  them,  but  in  whose  hand  it  is,  as  he  has  the  actual 
directing  and  disposing  of  all ;  (e.4.)  even  the  deep  places  of  the 
earth,  which  are  out  of  our  sight,  sul)terraneous  springs  and  mines, 
are  in  his  hand;  and  the  height  of  the  hills,  which  arc  out  of  our 
reach,  whatever  grows  or  feeds  upon  them,  is  his  also.  This  may 
be  taken  fignratively ;  the  meanest  of  the  children  of  men,  who 
are  as  the  low  places  of  the  earth,  are  not  beneath  his  cognizance; 
and  the  greatest,  who  are  as  the  strength  of  the  hills,  are  not  above 
his  conlroul.  Whatever  strength  is  in  any  creature,  it  is  derived 
from  God,  and  employed  for  him;  (v. 5.)  The  sea  is  his,  and  all 
that  is  in  it ;  (Ihe  waves  fulfil  his  word  ;)  it  is  his,  for  he  made  it, 
gathered  its  waters,  and  fixed  its  shores;  the  dry  land,  though 
given  to  the  children  of  men,  is  his  too,  for  he  still  reserved  the 
properly  to  himself;  it  is  his,  for  his  hands  formed  it,  when  his 
word  made  the  dry  land  appear.  His  being  the  Creator  of  all 
makes  him,  without  dispute,  the  Owner  of  all.  This  being  a 
gospel  psaln),  we  may  very  well  suppose  that  it  is  the  Lord  Jesus 
whom  we  are  here  taught  to  praise;  he  is  a  great  God;  the 
Mighty  God  is  one  of  his  titles,  and  God  over  all,  blessed  for 
evermore;  as  Mediator,  he  is  a  great  Iving  above  all  gods;  by 
him  kings  reign;  and  angels,  principalities,  and  powers,  are  sub- 
ject to  him  ;  by  him,  as  the  Eternal  Word,  all  things  were  made, 
(John,  1.  3.)  and  it  was  fit  he  should  be  the  Restorer  and  Recon- 
ciler of  all,  who  was  the  Creator  of  all.  Col.  1.16,  20.  To  him 
all  power  is  given  both  in  heaven  and  in  earth,  and  into  his  hand 
all  things  are  delivered.  It  is  he  that  sets  one  foot  on  the  sea,  and 
the  other  on  the  earth,  as  sovereign  Lord  of  both;  (Rev.  10.  2.)' 
nnd  therefore  to  him  we  must  sing  our  songs  of  praise,  and  before 
him  we  must  worship  and  bow  down. 

2.  Because  he  is  our  God;  not  only  has  a  dominion  over  us,  as 
he  has  over  all  the  creatures,  but  stands  in  special  relation  to  us; 
(u. 7.)  lie  is  our  God,  and  therefore  it  is  expected  we  should' 
praise  him  :  who  will,  if  we  do  not?  What  else  did  he  make  us 
for,   but  that  Wf  sl\  luld  be  to  him  for  a  name  and  a  praise? 


(1.)  He  is  our  Creator,  and  the  Author  of  our  being;  we  must 
kneel  before  the  Lord  our  Maker,  v. 6.  Idolaters  kneel  before 
gods  which  they  themselves  made;  we  kneel  before  a  God  wh<< 
made  us  and  all  the  world ;  an-d  who  is  therefore  our  rightful 
Proprietor;  for  his  we  are,  and  not  our  own. 

(2.)  He  is  our  Saviour,  and  the  Author  of  our  blessedness.  He 
is  here  called  the  Rock  of  our  salvation;  (v.  \.)  not  only  the 
Founder,  but  the  very  Foundation,  of  that  Work  of  wonder,  on 
whom  it  is  built.  That  Rock  is  Christ;  to  him  therefore  we  must 
sing  our  songs  of  praises,  to  him  that  sits  vpon  the  throne,  and  to 
the  Lamb. 

(3.)  We  are  therefore  his,  under  all  possible  obligations;  we  are 
the  people  of  his  pasture,  and  the  sheep  of  his  hand;  all  the  children 
of  men  are  so;  they  are  fed  and  led  by  his  Providence,  which 
cares  for  them,  and  conducts  them,  as  the  shepherd  the  sheep. 
We  must  praise  him,  not  only  because  he  made  us,  but  because  he 
preserves  and  maintains  us,  and  our  breath  and  ways  are  in  his 
hand.  All  the  church's  children  are  in  a  special  manner  so; 
Israel  are  the  people  of  his  pasture,  and  the  sheep  of  his  hand; 
and  therefore  he  demands  their  homage  in  a  special  manner. 
The  gospel-church  is  his  flock,  Christ  is  the  great  and  good 
Shepherd  of  it;  we,  as  Christians,  are  led  by  his  hand  into  the 
green  pastures,  by  him  we  are  protected  and  well-provide<i  for, 
to  his  honour  and  service  we  are  entirely  devol-ed  as  a  peculiar 
people,  and  therefore  to  him  must  be  glory  in  the  churches,  (whe- 
ther it  be  in  the  world  or  no,)  throughout  all  ages,  Eph.3.  21. 

7.  To-day  if   ye  will    hear   his    voice, 

8.  Harden  not  your  heart,  as  in  the  provocation, 
and  as  in  the  day  of  temptation  in  the  wilderness; 

9.  When  your  fathers  tempted  me,  proved  me,  and 
saw  my  work.  10.  Forty  years  lonowas  I  "rieved 
with  this  generation,  and  said.  It  is  a  people  Ihat 
do  err  in  their  heart,  and  they  have  not  known 
my  ways:  11.  Unto  whom  I  sware  in  my  wrath 
that  they  should  not  enter  into  my  rest. 

The  latter  part  of  this  psalm,  which  begins  in  the  middle  of  a 
verse,  is  an  exhortation  to  those  that  sing  gospel-psalms  to  live 
gospel-lives,  and  to  hear  the  voice  of  God's  word;  othcrHioC, 
how  can  they  expect  that  he  should  hear  the  voice  of  their  prayers 
and  praises  ? 

Observe, 

I.  The  duty  required  of  all  those  Ihat  are  the  people  (i/" Christ's 
pasture,  and  the  sheep  of  his  hand.  He  expects  that  they  hear  his 
voice,  for  he  has  said.  My  sheep  hear  my  voice,  John,  10.  27.  He 
are  his  people,  say  they.  Arc  you  so?  Then  hear  his  I'oice.  If 
you  call  him  Master,  or  Lord,  then  do  the  things  which  he  says,  and 
be  his  willing  obedient  people.  Hear  the  voice  of  his  doctrine,  of 
his  law,  and,  in  both,  of  his  Spirit ;  hear  and  heed  ;  hear  and  yield. 
Hear  his  voice,  and  not  the  voice  of  a  stranger.  If  ye  rvill  hear  his 
voice;  some  take  it  as  a  wish.  Oh  that  ye  ivnvld  hear  his  voice! 
That  ye  would  be  so  wise,  and  do  so  well  for  yoursehes;  like  thai, 
If  thou  hadst  known;  (Luke,  19.42.)  Ihat  is.  Oh  Ihat  thou  hadst 
known  !  Christ's  \oice  must  be  heard  to-day;  this  the  Apostle  lays 
much  stress  upon,  appKing  it  to  the  gospcl-dav.  While  he  is 
speaking  to  you,  see  that  you  attend  to  him,  for  this  day  of  vour 
opportunities  will  not  last  always ;  improve  it  therefore,  while  it  is 
called  to-day,  Heb.  3. 13, 15.  Hearing  the  voice  of  Christ  is  the 
same  with  believing;  To-day,  if  by  faith  you  accept  the  gos|)el 
offer,  well  and  good,  but  to-morrow  it  may  be  too  late.  In  a  matter 
of  such  vast  importance,  nothing  more  dangerous  than  delay. 

II.  The  sin  they  are  warned  against,  as  inconsistent  with  the  be 
lieviug  obedient  ear  required,  and  that  is,  kardnessof  heart.  If  ye 
will  hear  his  voice,  and  profit  by  w  hat  you  hear,  then  do  not  harden 
your  hearts;  for  the  seed  sown  on  the  rock  never  broui!;htany  fruit 
to  jierfcction.  The  Jews  therefore  helie\ed  not  tl;e  gospel  of 
Christ,  because  their  hearts  were  hardr.ned;  they  were  not  con- 
vinced of  tlje  evil  of  sin,  and  of  their  danger  by  reason  of  sin,  and 
thcrefo-.r  ihey  regarded  not  the  offer  of  salvation  ;  ihey  would  not 


PSALMS,  XCV,  XCVI 


Divine  Cautions. 


Vfm\  to  llie  yoke  of  Clirisl,  nor  yiel<l  to  his  dcniaiuis;  :iiul,  if  the 
fiiiuK-r's  heart  be  hardened,  it  is  his  own  act  and  deed,  (lie  liar- 
rif  iiino'  it  himself,)  and  he  alone  shall  hear  the  blame  for  ever. 

III.  The  example  they  are  warned  by  ;  which  is  that  of  the 
Israelites  in  the  wilderness;  "Take  heed  of  sinning  as  they  did, 
lest  vou  be  shut  out  of  the  everlasting  rest,  as  they  were  out  of 
Canaan."  Be  not,  as  your  fathers,  a  stubborn  atid  rebellious  gene- 
ration, 78.8.  Thus  here.  Harden  not  your  heart,  as  you  did,  that 
is,  your  ancestors,  iu  the  provoeation,  or  in  Meribah,  the  place 
where  they  quarrelled  with  God  and  Moses,  (Exod.17.2.  .7.)  and 
in  the  day  nf  temptation  in  the  uilderness,  v. 8.  So  often  did 
they  provoke  God  by  their  distrusts  and  murmurings,  that  the 
whole  time  of  their  continuance  in  the  wilderness  might  be  called 
a  day  of  temptation,  or  3Iassah,  the  other  name  given  to  that  place, 
(Exod.  17.  7.)  because  they  tempted  the  Lord,  saying.  Is  the  Lord 
among  us,  or  is  he  not?  This  was  in  the  wilderness,  where  they 
could  not  help  themselves,  but  lay  at  God's  mercy,  and  where  God 
wonderfully  helped  thom,  and  gave  them  such  sensible  proofs  of  his 
power,  and  tokens  of  his  favour,  as  never  any  people  had  before 
or  since.  Note,  1.  Days  of  temptation  are  days  of  provocation  : 
nothing  is  more  offensive  to  God  than  disbelief  of  his  promise,  and 
despair  of  the  performance  of  it,  because  of  some  difficulties  that 
teem  to  lie  in  the  way.  2.  The  more  experience  we  have  had  of 
the  power  and  goodness  of  God,  the  greater  is  our  sin,  if  we  distrust 
him.  What,  to  tempt  him  in  the  wilderness,  where  we  live  upon  him  ! 
This  is  as  ungrateful  as  it  is  absurd  and  unreasonable.  3.  Hardness 
of  heart  is  at  the  bottom  of  all  our  distrusts  of  God,  and  quarrels 
with  him.  That  is  a  hard  heart  which  receives  not  the  impres- 
sions of  divine  discoveries,  and  conforms  not  to  the  intentions  of  the 
divine  will,  which  will  not  melt,  which  will  not  bend.  4.  The  sins 
of  others  ought  to  be  warnings  to  us  not  to  tread  in  their  steps.  The 
murnuirings  of  Israel  were  written  for  our  admonition, iCoi.  10. 11. 

Now  here  observe, 

(l.)The  charge  drawn  up,  in  God's  name,  against  the  unbe- 
lieving Israelites,  v.  9,  10.  God  here,  many  ages  afler,  complains 
of  their  ill  conduct  toward  him,  with  the  expressions  of  high 
resentment.  [  1.]  Their  sin  was  unbelief :  they  tempted  God  and 
proved  him  ;  they  questioned  whether  they  might  take  his  word, 
and  insisted  upon  further  security,  before  they  would  go  forward 
to  Canaan,  by  sending  spies ;  when  those  discouraged  them,  they 
protested  against  the  sufficiency  of  the  divine  power  ajid  promise, 
and  would  make  a  captain,  and  return  into  Egypt,  Numb.  14.  3,  4. 
This  is  called  rebellion,  Deut.  1.  26,  32.  [2.]  The  aggravation 
of  this  sin  was,  that  they  saw  God's  work  ;  they  saw  what  he  had 
done  for  them  in  bringing  them  out  of  Egypt ;  nay,  what  he  w as 
now  doing  for  theni  every  day,  this  day,  in  the  bread  he  rained 
from  heaven  for  them,  and  the  water  out  of  the  rock  that  followed 
them,  than  which  they  could  not  have  more  unquestionable 
evidences  of  God's  presence  with  them  :  with  them,  even  seeing 
was  not  believing,  because  they  hardened  their  hearts,  though  they 
had  seen  what  Pharaoh  got  by  hardening  his  heart.  [  M.]  The 
causes  of  their  sin  ;  see  wiiat  God  imputed  it  to.  It  is  a  people  that 
do  err  in  their  hearts,  and  they  have  not  known  my  ways.  Men's 
unbelief  and  distrust  of  God,  their  niurmurings  and  quarrels  with 
him,  are  the  effect  of  their  ignorance  and  mistake.  First,  Of 
their  ignorance;  They  have  not  known  my  ways.  They  saw  his 
w  ork,  {v.  9.)  and  he  made  known  his  acts  to  them  ;  ( 103.  7.)  and 
yet  they  did  not  know  his  nays,  the  ways  of  his  providence,  in 
which  he  walked  toward  them,  or  the  ways  of  his  commandmciitp, 
in  which  he  would  have  them  to  walk  toward  him;  they  did  not 
know,  they  did  not  rightly  understand,  and  therefore  did  not  ap- 
prove of,  these.  Note,  The  reason  why  people  slight  and  forsake 
the  wavs  of  God,  is,  because  they  do  not  know  them.  Secondly, 
Of  their  mistake ;  They  do  err  in  their  heart ;  they  wander  out  of 
the  way,  in  heart  they  turn  back.  Note,  Sins  are  errors,  practical 
errors,  errors  in  heart;  such  there  are,  and  as  fatal  as  errors  in 
the  head.  When  the  corrupt  affections  pervert  the  judgment,  and 
eo  lead  the  soul  out  of  the  ways  of  duty  and  obedience,  there  is 
an  error  of  the  heart.  [4.]  God's  resentment  of  their  sin;  Forty 
years  long  was  I  grieved  with  this  generation.  Note,  The  sins  of 
God's   professing   people  do  not  only  anger  him,  but  grieve  him. 


es|)ecially  their  distrust  of  him;  and  God  keeps  an  account  how 
often,  (Numb.  14.  22.)  and  how  long,  they  grieve  him.  See  the 
patience  of  God  toward  provoking  sinners ;  he  was  grieved  wilti 
them  40  years,  and  yet  those  years  ended  in  a  triiimph.int 
entrance  into  Canaan,  made  by  the  next  generation.  If  our  sins 
have  grieved  God,  surely  they  should  grieve  us,  and  nothing  in 
sin  should  grieve  us  so  much  as  that. 

(2.)  The  sentence  past  upon  them  for  their  sin;  (t'.ll.)  "  Unl* 
xohom  I sicare  tn  my  lerath,  If  they  shall  enter  into  my  rest,  thet 
say  I  am  changeable  and  untrue:"  see  the  sentence  at  large. 
Numb. 14.  21,  &c.  Observe,  [1.]  Whence  this  sentence  came; 
from  the  wrath  of  God;  he  sivore  solemnly  in  his  wrath,  his  just 
and  holy  wrath;  but  let  not  men  therefore  swear  profanely  in  theit 
wralli,  their  sinful  brutish  wrath.  God  is  not  .subject  to  such 
passions  as  we  are;  but  he  is  said  to  be  angry,  very  angry,  at  sin 
and  sinners,  to  shew  the  malignity  of  sin,  and  the  jnolice  of  God's 
government.  That  is  certainly  an  evil  thing,  which  deserves  such 
a  reconipence  of  revenge  as  may  be  expected  from  a  provoked 
Deity.  [2.]  What  it  was;  That  they  should  net  enter  into  his 
rest,  the  rest  which  be  had  prepared  and  designed  for  them,  a 
settlement  for  them  and  their's;  that  none  of  them  who  were 
enrolled  when  thev  came  out  of  Egypt,  should  be  found  written  in 
the  roll  of  the  living  at  their  entering  into  Canaan,  but  Caleb  and 
Joshua.  [3.]  How  it  was  ratified  ;  I  srvorc  it.  It  was  not  only 
a  purpose,  but  a  decree;  the  oath  shewed  the  immutability  of 
his  counsel ;  the  Lord  swore,  and  will  not  repent:  it  cut  off  the 
lliought  of  any  reserve  of  mercy.  God's  threatenings  are  as  sure 
as  his  promises. 

Now  this  case  of  Israel  may  be  applied  to  those  of  their  posle- 
ritv,  that  lived  in  David's  time,  when  this  psalm  was  penned  ; 
let  them  hear  God's  voice,  and  not  harden  their  hearts  as  their 
fathers  did,  lest,  if  they  were  stiff-necked  like  them,  God  should 
be  provoked  to  forbid  them  the  privileges  of  his  temple  at  Jern- 
I  salem,  of  which  he  had  said.  This  is  my  rest:  but  it  must  be 
applied  to  us  Christians,  because  so  the  apostle  applies  it.  There 
is  a  spiritual  and  eternal  rest  set  before  us,  and  jiromised  to  us, 
of  which  Canaan  was  a  type;  we  are  all  (in  profession,  at  leas!) 
bound  for  this  rest;  yet  many  that  seem  to  be  so,  come  short,  and 
shall  never  enter  into  it.  And  what  is  it  that  puts  a  bar  in  their 
door?  It  is  sin,  it  is  unbelief,  that  sin  against  the  remedy,  against 
our  appeal.  They  that,  like  Israel,  distrust  God,  and  bis  power 
and  goodness,  and  prefer  the  garlick  and  onions  of  Egypt  before 
the  milk  and  honey  of  Canaan,  will  justly  be  shut  out  from  hi.'i 
rest:  so  shall  their  doom  be,  themselves  have  decided  it.  Let  lis 
therefore  fear,  Heb.  4. 1. 

PSALM  XCVL 

This  psalm  is  part  of  that  trhich  was  delirered  into  the  fianrf  of  Asaph  and  hh 
brethren;  (1  Cliron.  10.  7.)  by  ichich  it  appears,  both  that  David  uas  thf 
penman  of  it,  and  that  it  has  reference  to  the  bringing  vp  of  the  ailc  to  the  eily 
of  Dai'ul.  Whether  that  long  psalm  u-as  made  first,  and  this  afterward  talien 
out  nf  it.  or  this  made  first,  and  afterward  borrowed  to  tnalce  np  that,  is  not 
certain;  but  this  is  certain,  that,  though  it  was  sung  at  the  translation  of 
the  ark,  it  looks  further,  to  the  kingdom  of  Christ,  and  is  designed  to  celebrate 
the  glories  of  that  kingdom,  especially  the  accession  of  the  Gentiles  to  it.  Here 
is,  J.  A  call  given  to  all  people  to  praise  God,  to  worship  him,  and  give  glory 
tn  him,  as  a  great  and  glorious  God,  r.  1 .  .9.  //.  Notice  given  to  all  people 
of  God's  unicersal  government  ard  judgment,  which  ought  to  be  the  mutter  o) 
universal  joy.  v.  10.  .13.  In  singing  this  psalm,  we  ought  to  hare  cur  hearts 
filled  ivith  great  and  high  thoughts  of  the  glory  of  God  and  the  grace  of  the 
gospel,  and  with  an  entire  satitfaction  in  Christ's  sovereign  dominion,  and  in 
the  expectation  of  the  judgment  to  come. 


SING  unto  the  Lord  a  new  song:    sing 
unto  the   Lord,    all   the    earth.     2.  Sino' 


'O 

unto  the  Lord,  bless  his  name;  shew  forth  his 
salvation  from  day  to  day.  3.  Declare  his  glory 
among  the  heathen,  his  wonders  among  all  people 
4.  For  the  Lord  is  great,  and  greatly  to  be 
praised:  he  «*  to  be  feared  above  all  gods.  5.  For 
all  the  gods  of  the  nations  are  idols:  but  the  Lord 
made  the  heavens.     0.  Honour  and  majesty  ftrt 


PSALMS,  XCVI. 


An  Invitation  to  Praise. 


before  him:  strength  and  beauty  ai-e  in  his  sanc- 
Uiary.  7.  Give  unto  the  Lord,  O  ye  kindreds 
of  the  people,  give  unto  the  Lord  glory  and 
^Irenglh.  8.  Give  unto  the  Loud  the  glory  due 
unto  his  name:  bring  an  off-ering,  and  come  into 
liis  courts.  9.  O  worship  the  Lord  in  the  beauty 
of  holiness  :  fear  before  him,  all  the  earth. 

Tiiesc  verses  will  be  best  expounded  by  pious  and  devout  affec- 
•  lons  working  in  our  souls  toward  God,  with  a  high  veneration 
for  his  majesty  and  transcendent  excellency.  The  call  here  given 
us  to  praise  God  is  very  lively,  the  expressions  are  raised  and 
rtpeated,  to  all  which  the  echo  of  a  thankful  heart  should  make 
agreeable  returns.     We  are  here  required  to  honour  God, 

I.  ^^ith  songs,  r.l,  2.  Three  times  we  are  here  called  to  sing 
vnto  the  Lord;  sing  to  the  Father,  to  the  Son,  to  the  Holy  Ghost; 
as  if  was  in  the  beginning ,  when  the  morning  stars  sang  together, 
in  now,  in  the  church  militant,  and  ever  shall  be,  in  the  church 
triumphant.  AVe  have  reason  to  do  it  often,  and  we  have  need  to 
be  often  reminded  of  it,  and  stirred  up  to  it.  Sing  unto  the  Lord, 
that  is,  "  Bless  his  name,  speak  well  of  him,  that  you  may  bring 
others  to  think  well  of  him."  1.  Sing  a  new  song,  an  excellent 
song,  the  product  of  new  affections,  clothed  with  new  expressions. 
AVc  speak  of  nothing  more  despicable  than  an  old  song,  but  the 
newness  of  a  song  recommends  it;  for  there  we  expect  something 
Biir|)rising.  A  new  song  is  a  song  for  new  favours,  for  those  com- 
passions which  are  new  every  morning.  A  new  song  is  a  New-Tes- 
tament song,  a  song  of  praise  for  the  new  covenant,  and  the  pre- 
cious privileges  of  that  covenant.  A  new  song  is  a  song  that  shall 
be  evsr  new,  and  shall  never  wax  old  or  vanish  away ;  it  is  an  ever- 
lasting song,  that  shall  never  be  antiquated,  or  out  of  dale.  2.  Let 
all  the  earth  sing  this  song,  not  the  Jews  only,  to  whom  hitherto 
llie  service  of  God  had  been  appropriated,  who  could  not  sing  the 
Lord's  song  in  (would  not  sing  it  to)  a  strange  land;  but  let  ah  the 
earth,  all  that  are  redeemed  from  the  earth,  learn  and  sing  this 
tiew  song,  Rev.  14.  3.  This  is  a  prophecy  of  the  calling  of  the  Gen- 
tiles; all  the  earth  shall  have  this  7iew  song  put  into  their  mouths, 
shall  h;i\e  both  cause  and  call  to  sii^g  if.  3.  Let  the  subject-mat- 
ter of  liiis  song  be  his  salvation  ;  the  great  snlvation  which  was  to 
be  wrotiglif  out  by  tlie  Lord  Jcsiis;  that  must  be  shewed  forth  as 
the  cause  of  lliis  joy  ,Tn(l  praii^e.  4.  Let  these  songs  be  sung  con- 
Ftaiitly,  ;iih1  not  only  in  the  times  appointed  for  the  solemn  feasts, 
i>i;!  from  dny  to  day;  it  is  a  subject  that  can  never  be  exhausted. 
L<  i  (l;!v  unto  day  niter  this  speech,  that,  under  the  influence  of 
gospel-  '''Mitions,  we  may  daily  exemplify  a  gospel-conversation. 

IL  With "^cnnons,  (c. 3.)  Declare  his  glory  among  the  heathen, 
even  his  ■randvrs  nmiing  all  prnple.  1.  Salvation  by  Christ  is  here 
spoken  of  :!s  a  work  of  wonder,  and  that  in  which  the  glory  of  God 
shines  very  bright;  in  shewing  forth  that  salvation,  we  declare 
God's  glory  as  it  shines  in  the  face  of  Christ.  2.  This  salvation 
was,  m  the  Old-Testament  times,  as  heaven's  happiness  is  now,  a 
^lorg  to  be  revealed;  but,  in  the  fulness  of  time,  it  was  declared, 
and  a  full  discovery  made  of  that  even  to  babes,  which  prophets 
and  kings  desired  and  wislud  to  see,  and  might  not.  3.  What 
was  then  discovered  was  declared  only  among  the  Jews,  but  it  is 
now  declared  flmo)f(7 //ic  heathen,  among  all  people ;  the  nations 
wtiicli  long  sat  in  darkness  now  ?ee  tliis  great  Hght.  The  apostles' 
commission  to  preach  the  a;os]iel  to  e\ery  creature,  is  copied  from 

TTT  w-  P'^-''^^'"  '''"  V!"'->I  among  the  heathen. 

III.  \\  ith  reiirrinus  sfivicos,  v.l..i).  Hilherto,  though  in  every 
nation  thejr  that  feav.  d  God,  and  wrought  righteousness,  were  ac- 
cepted ot  iim,vet  msl,h,h<l  ordinances  were  the  peculiarities  of  the 
.Tew.sh  religion  :  hut.  m  sospel-ii.ncs,  the  kindreds  of  the  people 
shall  be  invited  ,nd  ndinitted  into  the  service  of  God,  and  be  as 
welcome  as  ever  the  Jews  were.  The  court  of  the  Gentiles  shall 
0  longer  be  an  outward  court,  but  shall  be  laid  in  common  with 
the  court  of  Israel.  All  the  earlli  is  here  summoned  to  fear  before 
the  Lord,  to  worship  him  according  to  his  appointment.  In  every 
\ilacc  incense  shall  b;  offered  to  his  name,  Mai.  1 .  n .  Zech.  14. 17 
Isa.  (56.  23.    This   indeed  spake  mortification   to  the  Jewe    but 


willial  it  gave  u  prospect  of  that  which  would  redovnd  very  much 
to  the  glory  of  God,  and  to  the  happiness  of  mankind. 

Now  observe  how  the  acts  of  devotion  to  God  are  here  described. 
1.  We  must  give  unto  the  Lord;  not  as  if  God  needed  any  thing, 
or  could  receive  any  thing,  from  us  or  any  creature,  which  was  not 
his  own  before;  much  less  be  benefited  by  it;  but  we  must,  in 
our  best  affections,  adorations,  and  services,  return  to  him  what 
we  have  received  from  him,  and  do  it  freely,  as  what  we  give ;  for 
God  loves  a  cheerful  giver.  It  is  debt,  it  is  rent,  it  is  tribnte,  it  is 
what  must  be  paid,  and,  if  not,  will  be  recovered,  and  yet  if  it 
come  from  holy  love,  God  is  pleased  to  accept  it  as  a  gift.  2.  We 
must  acknowledge  God  to  be  the  sovereign  Lord,  and  pay  homage 
to  him  accordingly;  («.  7.)  Give  nnto  the  Lord'glory  and  strength, 
glory  and  empire,  or  dominion,  so  some.  As  a  king,  he  is  clothed 
with  robes  of  glory,  and  girt  with  the  girdle  of  power,  and  we  must 
subscribe  to  both;  Thine  is  the  kingdom,  and  therefore  thine  is 
the  power  and  the  glory.  "  Give  the  glory  to  God,  do  not  take  it 
to  yourselves,  nor  give  it  to  anv  creature."  3.  We  must  give  unto 
the  Lord  the  glory  due  unto  his  na7ne,  that  is,  to  the  discovery  he 
has  been  pleased  to  make  of  himsflf  to  the  children  of  men.  In  all 
the  acts  of  religious  worship,  this  is  that  which  we  must  aim  at,  to 
honour  God,  to  pay  him  some  of  that  reverence  which  we  owe  him 
as  the  best  of  beings,  and  the  Fountain  of  our  being.  4.  We  must 
bring  an  offering  into  his  courts.  We  must  bring  ourselves  in  the 
first  place;  the  offering  up  of  the  Gentiles,  Rom.  15. 10.  We 
must  offer  up  the  sacn/ices  q/"  pra/^e  continually,  (Heb.13. 15.) 
must  often  appear  before  God  in  public  worship,  and  never  appear 
before  him  empty.  5.  We  must  worship  him  in  the  beauty  of 
holiness,  in  the  solemn  assembly  where  divine  institutions  are 
religiously  observed,  the  beauty  of  which  is  their  holiness,  that  is, 
their  conformity  to  the  rule:  we  must  worship  him  with  holy 
hearts,  sanctified  by  the  grace  of  God,  devoted  to  the  glory  of 
God,  and  purified  from  the  pollutions  of  sin.  6.  We  must  fear 
before  him  :  all  the  acts  of  worship  must  be  performed  from  a 
principle  of  the  fear  of  God,  and  with  a  holy  awe  and  reverence. 

In  the  midst  of  these  calls  to  praise  God,  and  give  glory  to  hiin, 
glorious  things  are  here  said  of  him,  both  as  motives  to  praise 
and  matter  of  praise. 

The  Lord  is  great,  and  therefore  greatly  to  be  praised,  (i'.4.) 
and  to  ke  feared ;  great  and  honourable  to  his  attendants,  great 
and  terrible  to  his  adversaries.  Even  the  new  song  proclaims  God 
great  as  well  as  good  ;  for  his  goodness  is  his  glory  ;  and  when 
the  everlasting  gospel  is  preached,  this  is  it.  Fear  God,  and  give 
glory  to  him.  Rev.  14.  6,  7. 

(1.)  He  is  great  in  his  sovereignty  over  all  that  pretend  to  be 
deities ;  none  dare  vie  with  him  ;  He  is  to  be  feared  above  all  gods, 
all  princes,  who  were  often  deified  after  their  deaths,  and  even 
while  they  lived  were  adored  as  petty  gods;  or  rather,  all  idols, 
the  gods  of  the  nations,  v.  5.  All  the  earth  being  called  to  sing 
the  new  song,  they  must  be  convinced  that  the  Lord  Jehovah,  to 
whose  honour  they  must  sing  it,  is  the  One  only  living  and  true 
God,  infinitely  above  all  rivals  and  pretenders:  he  is  great,  and 
they  are  little;  he  is  all,  and  they  are  nothing:  so  the  word  used 
for  idols  signifies  ;  for  we  know  that  an  idol  is  nothing  in  the 
ivorld,  1  Cot.  8.  4. 

(2.)  He  is  great  in  his  right,  even  to  the  noblest  part  of  ihf 
creation;  for  it  is  his  own  work,  and  derives  its  being  from  him  : 
The  Lord  made  the  heavens,  and  all  their  hosts  ;  they  are  the. 
work  of  his  fingers,  (8.3.)  so  nicelv,  so  curiously,  arc  they  made. 
The  gods  of  the  nations  were  all  made-gods,  the  creatures  of 
men's  fancies;  but  our  God  is  the  Creator  of  the  sun,  moon,  and 
stars,  those  lights  of  heaven,  which  they  imagined  to  be  gods,  and 
worshipped  as  such. 

(3.)  He  is  great  in  the  manifestation  of  bis  glory  both  in  the 
upper  and  lower  world;  among  his  angels  in  heaven,  and  bis 
saints  on  earth;  (v. 6.)  Splendovr  and  majesty  are  before  him,  in 
his  immediate  presence  above,  where  the  angels  cover  their  faces,  as 
unable  to  bear  the  dazzling  lustre  of  his  glory.  Strength  and  beauty 
are  in  his  sanctuary,  both  that  above  and  this  below.  In  God 
there  is  every  thing  that  is  awful,  andyet  every  thing  that  is  amiable. 
If  we  attend  hira  in  his  sanctuary,  we  shall  behold  his  beauty,  foi 


PSALMS.   XCVI,  XCVII. 


An  Invitation  to  Praise 


Ood  is  Love,  and  experience  his  sticnglli,  for  he  is  out  Rock.    Let 
ua  therefore  go  forth,  in  his  strengtli,  enamoured  with  his  beauty. 

10.  Say  among"  the  heathen  that  the  Lord  reign- 
eth:  the  Avorld  also  shall  he  eslablisslied,  that  it  shall 
not  be  moved:  lie  shall  judge  the  people  righteous- 
ly. 11.  Let  the  heavens  rejoice,  and  let  the  earth 
be  glad;  let  the  sea  roar,  and  the  fulness  thereof. 
12.  Let  the  field  be  joyful,  and  all  that  is  therein; 
then  shall  all  the  trees  of  the  wood  rejoice  1.3.  Be- 
fore the  Lord:  for  he  cometh,  for  he  cometh  to 
judge  the  earth:  he  shall  judge  the  world  with 
righteousness,  and  the  people  with  his  truth. 

We  have  here  instructions  given  to  those  who  were  to  preach 
♦he  gospel  to  tlie  nations,  what  to  preach;  or  to  those  wlio  had 
themselves  received  the  gospel,  what  account  to  give  of  it  to  tlieir 
neigUhours,  what  lo  say  among  the  heathen ;  and  it  is  an  illustrious 
prophecy  of  the  setting  up  of  the  kingdom  of  Christ  upon  the 
ruins  of  the  Devil's  kingdom,  which  began  immediately  after  his 
ascension,  and  will  continue  in  the  doing  till  the  mystery  of  God 
he  finished. 

1.  Let  it  he  told  that  the  Lord  reigns,  the  Lord  Christ  reigns, 
that  King  whom  God  determined  to  set  upon  his  holy  hill  of  Zion. 
See  how  this  was  first  said  among  the  heathen  by  Peter,  Acts,  10.42. 
Some  of  the  ancients  added  a  gloss  to  this,  which  by  degrees  crept 
into  the  text,  7'Ae  Lord  reigneth  front  the  tree ;  so  Justin  Maityr, 
Austin-,  and  others,  quote  it;  meaning  the  cross,  when  he  had 
this  title  written  over  him,  The  lung  of  the  Jews.  It  was  because 
he  became  obedient  to  death,  even  the  death  of  the  cross,  lliat 
God  exalted  him,  and  gave  him  a  name  above  every  name,  a 
throne  above  every  throne.  Some  of  the  heathert  came  betimes  to 
inquire  after  him  that  was  boim  King  of  the  Jews,  Matlh.  2.  2. 
Now  let  them  know  that  he  is  come,  and  his  kingdom  is  set  up. 

2.  Let  it  be  told  that  Christ's  government  will  be  the  world's 
happy  settlement ;  The  xcorld  also  shall  be  established,  that  it 
shall  not  be  moved.  The  natural  world  shall  be  established  ;  the 
standing  of  the  world,  and  its  stability,  are  owing  to  the  mediation 
of  Christ.  Sin  had  given  it  a  shock,  and  still  threatens  it;  but 
Christ,  as  Redeemer,  upholds  all  things,  and  preserves  the  course 
of  nature.  The  world  of  mankind  shall  be  established,  shall  be 
preserved,  till  all  that  belong  to  the  election  of  grace  are  called 
in,  though  a  guilty  provoking  world.  The  Christian  religion,  as 
far  as  it  is  embraced,  shall  establish  states  and  kingdoms,  and 
preserve  good  order  among  men.  The  church  in  the  world  shall 
1)6  established,  (so  some,)  that  it  cannot  be  riioved,  for  it  is  built 
vpon  a  rock ;  and  the  gates  of  hell  shall  never  prevail  against  it  ; 
it  is  a  kwgdom  that  cannot  be  shaken. 

3.  Let  them  be  told  that  Christ's  government  will  be  incontest- 
ably  just  and  righteous ;  He  shall  judge  the  people  righteovsly, 
{v.  10.)  judge  the  world  with  righteousness  and  with  his  truth, 
».  13.  judging  is  here  put  for  ruling;  and  though  this  may  be 
extended  to  the  general  judgment  of  the  wortd  at  the  last  day, 
which  will  he  in  righteonancss,  (Acts,  17.  31.)  yet  it  refers  more 
immediatelv  to  Christ's  first  coming,  and  the  setting  up  of  his  king- 
dom in  the  world  by  the  gospel.  He  says  himself,  For  judgment 
am  I  come  into  this  world:  (John, 9.  39. — 12.31.)  and  declares 
that  all  judgment  was  committed  to  him,  John,  5. 22,  27.  His 
ruling  and  judging  with  righteousness  and  truth,  signify,  (1.)  That 
all  the  laws  and  ordinances  of  his  kinudom  shall  be  consonant  to 
the  rules  and  principles  of  eternal  truth  and  equity,  that  is,  to  the 
rectitude  and  inirity  of  the  di\ine  nature  and  will.  (2.)  That  all 
his  administrations  of  £ovcrnnient  shall  be  just  and  faithful,  and 
Hccordlng  to  what  he  has  said.  (3.)  That  he  shall  rule  in  the 
hearts  and  consciences  of  men  by  the  commanding  power  of  truth, 
ini\  the  Spirit  of  righteousness  and  sanctification.  When  Pilate 
asked  our  Saviour,  Art  thou  a  king?  he  answered,  For  this  cause 
came  I  into  the  world,  that  I  should  bear  tvitneis  unto  the  truth; 

VOL.  II.  104 


(John,  18.  37.)  for  he  rules  by  truth,  commands  men's  wills  hj 
informing  their  judgments  aright. 

4.  Let  them  be  told  that  his  coming  draws  nigh;  that  this 
King,  this  Judge,  slandcth  before  the  door ;  for  he  cometh,  for  he 
cometh.  Enoch,  the  seveulli  from  Adam,  said  so,  Behold,  the 
Lord  cometh,  Jude,14.  Between  this  and  his  first  coiijing  the 
revolutions  of  many  ages  inltrveiitd,  and  yet  he  came  at  tlie  set 
time,  and  so  sure  will  his  second  coming  he;  though  it  is  now  long 
since  it  was  said.  Behold,  he  comes  in  the  clouds,  (Rev.  1.  7.)  and 
he  is  not  yet  come.     See  2  Pet.  3.  4,  (Vc. 

5.  Let  them  be  called  upon  to  rejoice  in  this  honour  that  is  put 
upon  the  Messiah,  and  this  great  trust  that  is  to  be  lodged  in  his 
hand  ;  (i'.  11,  12.)  Let  heaven  and  earth  rejoice,  the  sea,  the  field, 
and  all  the  trees  of  the  wood.  The  dialect  here  is  j)oetieal  ;  the 
meaning  is,  (1.)  That  the  days  of  the  Messiah  will  be  joyful  days, 
and,  as  far  as  his  grace  and  government  are  submitted  to,  will 
bring  joy  along  with  them  ;  we  have  reason  to  give  that  place,  that 
sold,  joy,  info  which  Christ  was  admitted.  See  an  instance  of 
both  ;  (Acts,  0.)  when  Samaria  received  the  gospel,  there  was  great 
joy  in  that  city ;  (i'.  8.)  and  when  the  eunuch  was  baptized, /Je 
wetit  on  his  way  rejoicing,  v. 'Si).  (2.)  That  it  is  the  duty  of 
every  one  of  us  to  bid  Christ  and  his  kingdom  welcome  ;  for  though 
they  come  conquering  and  to  conquer,  yet  they  come  peaceably. 
Hosanna,  Blessed  is  he  that  cometh ;  and  again,  Uosanna,  Blessed 
be  the  kingdom  of  our  father  David,  Mark,  11.  9,10.  Not  only 
let  the  daughter  of  Zion  rejoice  that  her  King  comes,  (Zech.9. 9.) 
but  let  all  rejoice.  (3.)  That  the  whole  creation  will  have  reason 
to  rejoice  in  the  setting  up  of  Christ's  kingdom,  even  the  sea,  and 
the  field;  for  as  by  the  sin  of  the  first  Adam  the  whole  creation 
was  made  subject  to  vanity,  so  by  the  grace  of  the  second  Adam 
it  shall,  some  way  or  other,  first  or  last,  be  delivered  from  the 
bondage  of  corruption  into  the  glorious  liberty  of  the  children  oj 
God,  Rom.  8.  20,  21.  (4.)  That  there  will,  in  the  first  place,  be 
joy  in  heaven,  joy  in  the  presence  of  the  angels  of  God;  for  when 
the  First-begotten  was  brought  into  the  world,  they  sang  their 
anthems  to  his  praise,  Luke, 2. 14.  (5.)  That  God  will  graciously 
accept  the  holy  joys  and  praises  of  all  the  hearty  well-wishers  to 
the  kingdom  of  Christ,  be  their  capacity  ever  so  mean.  The  sea 
can  hut  roar,  and  how  the  trees  of  the  wood  can  shew  that  they 
rejoice,  I  know  not ;  but  he  that  searches  the  heart  knows  what  it 
the  mind  of  the  Spirit,  and  understands  the  language,  the  broken 
language,  of  the  weakest. 

PSALM  XCVII. 

This  psalm  dwells  vpon  the  same  subject,  and  is  set  to  the  same  tune,  tcitit  tht 
foregoing  psalm.  Christ  is  the  Alpha  and  the  Omega  of  both;  they  are  bolk 
penned,  and  are  both  to  be  sung,  to  his  honour;  and  ire  make  nothing  o/  them, 
if  we  do  not,  in  them,  make  melody  with  our  hcarta  to  the  Lord  Jesiis.  He  it 
is  that  reigns,  to  the  joy  of  all  mankind  ;  (r.  1.)  and  his  government  speaks, 
I.  Terror  to  his  enemies  ;  for  he  is  a  Prince  of  inflexible  justice,  and  irresistible 
power,  V.2.  .7.  //.  Comfort  to  his  friends  and  loyal  subjects  ;  arising  from 
bis  sovereign  dominion,  the  care  he  takes  of  Ids  people,  and  the  provisioji  he 
makes  for  them,  f.  8. .  12.  In  singing  this  psalm,  we  must  be  affected  with 
the  glory  of  the  exalted  Redeemer,  must  dread  the  lot  of  his  enemies,  and  think 
ourselves  happy,  if  we  are  of  those  that  kiss  tlie  Son. 

1.  ^THHE  Lord  reigneth  ;  let  the  earth  rejoice; 

A     let  the  multitude  of  isles  be  glad  thereof. 

2.  Clouds  and  darkness  ai-e  round  about  him  : 
righteousness  and  judgment  are  the  habitation  of 
his  throne.  3.  A  fire  goeth  before  him,  and 
burnetii  up  his  enemies  round  about.  4.  His 
lightnings  enlightened  the  world  :  the  earth  saw, 
and  trembled.  5.  The  hills  melted  like  wax  at 
the  presence  of  the  Lord,  at  the  presence  of  the 
Lord  of  the  whole  earth.  6.  The  heavens  declare 
his  righteousness,  and  all  the  people  see  his  glory. 
7.  Confounded  be  all  they  that  serve  graven 
images,  that  boast  themselves  of  idols :  worship 
him,  all  ye  gods. 


PSALMS.  XCVII. 


An  Invitation  to  Praise. 


What  was  to  be  said  among  llie  lieathen  in  the  foreg;oing 
psalm,  (('.  10.)  is  liero  saiil  again,  (i'.  1.)  and  is  made  the  subject 
\>i  lliis  psalm,  and  of  psalm  y!)»  The  Lord  reiijns ;  that  is  the 
great  Irulli  iieic  laid  down.  The  Lord  Jehovah  reigns;  he  that 
niade  l1ie  world  governs  it;  he  that  gave  being  gives  motion  and 
power,  gives  law  and  commission,  gives  success  and  event;  every 
man's  judgment  ])roceeds  from  the  Lord,  from  his  counsel  and 
providence,  and  in  all  affairs,  both  public  and  private,  he  per- 
forms the  thing  which  he  himself  has  appointed.  The  Lord  Jesus 
reigns ;  the  providential  kingdom  is  twisted  in  with  the  mediato- 
rial, and  the  administration  of  both  is  in  the  hand  of  Christ;  who 
therefore  is  both  the  Head  nf  the  church,  and  Head  over  all  things 
to  the  church. 

The  kingdom  of  Christ  is  so  constituted,  that, 
1.  It  may  be  matter  of  jov  to  all;  and  it  will  be  so,  if  it  be  not 
Iheir  own  fault.  Let  the  earth  rejoice,  for  hereby  it  is  established ; 
(OR.  10.)  it  is  honoured  and  eniiched,  and,  in  part,  rescued  from 
the  vanity  which  by  sin  it  is  made  subject  to.  Not  only  let  the 
people  of  Israel  rejoice  in  him,  as  King  of  the  Jews,  and  the 
daughter  of  Zion,  as  her  King,  but  let  all  the  earth  rejoice  in  his 
elevation  ;  for  the  kingdoms  of  the  world  shall,  more  or  less, 
sooner  or  later,  become  his  kingdoms:  let  the  multitvde  of  isles, 
the  many  or  great  isles,  be  glad  thereof.  This  is  applicable  to 
our  country,  which  is  a  great  isle,  and  has  many  belonging  to  it; 
however,  it  speaks  comfort  in  general  to  the  Gentiles,  whose 
countries  are  called  the  isles  of  the  Gentiles,  Gen.  10.  5.  There 
is  enough  in  Christ  for  the  multitude  of  the  isles  to  rejoice  in;  for 
thouarh  many  have  been  made  happv  in  him,  yet  still  there  is  room. 
All  have  reason  to  rejoice  in  Christ's  government. 

1.  In  the  equity  of  it.  There  is  an  incontestable  justice  in  all 
the  acSs  of  his  government,  both  legislative  and  judicial;  some- 
times indeed  clouds  and  darkness  are  round  about  him,  his 
dispensations  are  altogether  unaccountable,  his  way  is  in  the  sea, 
and  his  path  in  the  great  icaters ;  we  are  not  aw  are  of  what  he 
designs,  what  he  drives  at  ;  nor  is  it  fit  that  we  should  be  let  into 
the  secrets  of  his  government;  there  is  a  depth  in  his  counsels 
which  we  must  not  pretend  to  fathom;  but  still  righteousness  and 
judgment  are  the  habitation  nf  his  throne;  a  golden  thread  of 
justice  runs  through  the  whole  web  of  his  administration.  In  this 
he  resides,  for  it  is  his  habitation.  In  this  he  rules,  for  it  is  the 
habitation  of  his  throne.  His  commandments  are,  and  will  be,  all 
righteous.  Righteousness  and  judgment  are  the  basis  of  his 
throne;  (so  Dr.  Hammond,)  ior  therefore  his  throne  is  for  ever 
and  ever,  because  his  sceptre  is  a  right  sceptre,  45. 6.  The 
throne  is  established  in  righteousness.  Even  the  heavens  declare 
his  righteousness ;  (v.  8.)  it  is  as  conspicuous  and  as  illustrious  as 
the  heavens  themselves.  The  angels  of  heaven  will  declare  it, 
who  arc  employed  as  messengers  in  the  administration  of  his 
{government,  and  therefore  know  more  of  il  than  any  of  his  crea- 
tures. His  riijhteousness  is  incontestable  ;  for  who  can  contradict 
or  dispute  what  the  heavens  declare  ?  50.  0. 

2.  In  the  extent  of  it  in  the  upper  and  lower  world. 
(1.)  All  the  men  on  earth  are  under  his  government;  either  he 

is  served  by  them,  or  he  serves  himself  by  them.  All  the  people 
see  his  glorrj,  or  may  see  it.  The  glory  of  God,  in  the  face  of 
Christ,  was  made  to  shine  in  distant  countries,  among  maiiv  people, 
niore  or  less,  among  all  people;  the  gospel  was  preached,  for 
aught  we  know,  in  all  hniguages,  Acts,  2.  5,11.  Miracles  were 
wrought  in  all  nations,  and  so  all  the  people  saw  his  ginrrj.  Have 
theg  not  heard?  Rom.  10. 18. 

(2.)  All  tht-  angels  in  heaven  are  so;  perhaps  we  should  not 
have  found  this  truth  in  those  words,  (v.  7.)  Worship  him  all  ye 
gods,  if  we  hail  not  been  directed  to  it  by  the  inspired  apostle, 
who,  from  the  Septuasint  version  of  those  words,  makes  the 
Meseiah  to  be  introduced  into  the  upper  world,  at  the  ascension 
with  this  charge,  (Heb.  l.G.)  Let  all  the  angels  nf  Godworskip  him  '; 
which  helps  us  to  a  key  to  this  whole  ])salm,  and  shews  us  that  it 
mtiM  be  applied  to  the  exalted  Redeemer,  who  is  gone  into  heaven, 
and  »s  ail  the  right  hand  nf  God;  which  intimates  that  all  power 
M  given  him  both  in  heaven  and  earth  ;  angels  authorities  and 
powers  bring   made  subject  unto  kim,  IPet.  3.  22.     This  speaks 


the  Iiouour  of  Christ,  that  he  has  such  worshippers;  and  the  honour 
of  all  good  Christians,  that  they  have  such  fellow-worshippers. 

11.  Christ's  government,  though  it  may  be  matter  of  joy  to  a!i, 
will  yet  be  matter  of  terror  to  some,  and  it  is  their  own  fault  that 
it  is  so,  V.5  .  .5,  7.     Observe, 

1.  When  the  kingdom  of  Christ  was  to  be  set  up  \n  the  world, 
after  his  ascension,  it  would  meet  with  many  enemies,  and  much 
opposition  would  be  given  to  it.  He  that  reigns  to  the  jog  of  the 
whole  earth,  yet,  as  he  has  his  subjects,  so  he  has  his  enemies, 
{v.  3.)  that  not  only  will  not  have  him  to  reign  over  them,  but 
would  not  have  him  to  reign  at  all  ;  that  not  only  will  not  enter 
into  the  kingdom  of  heaven  themselves,  but  do  all  they  can  to 
hinder  those  that  are  entering,  Matth.  23. 13.  This  was  fulfilled 
in  the  enmity  of  the  unbelieving  Jews  to  the  gospel  of  Christ,  and 
the  violent  persecution  which  in  all  places  they  stirred  up  against 
the  preachers  and  professors  of  it.  These  enemies  are  here  called 
hills,  {v.  5.)  for  Qieir  height  and  strength,  and  immoveable  obsti- 
nacy. They  were  the  princes  of  this  world  that  crucified  the 
Lord  of  glory,   1  Cor.  2.8.  Ps.  2.2. 

2.  The  opposition  which  the  Jews  gave  to  the  setting  up  of 
Christ's  kingdom  turned  to  their  own  ruin.  Their  persecuting  of 
the  apostles,  and  forbidding  them  to  speak  to  the  Gentihs,  filled 
up  their  sin,  and  brought  wrath  upon  them  to  the  uttermost, 
1  Thess.2.15,16.  That  wrath  is  here  compared,  (1.)  To  con- 
suming fire  which  goes  before  him,  and  burns  up  his  enemies,  (hat 
have  made  themselves  like  chaff  and  stubble,  and  have  set  the 
briers  and  thorns  before  him  in  battle,  Isa.27.4.  This  fire  of 
divine  wrath  will  not  only  burn  the  rubbish  upon  the  hills,  but 
will  even  tnelt  the  hi/Is  themselves  like  wax,  v.  5.  When  our  God 
appears  as  a  consuming  Fire,  even  rocks  will  be  wax  before  him. 
The  most  resolute  and  daring  opposition  will  be  baffled  at  the 
presence  of  the  Lord.  His  very  presence  is  enough  to  shame  and 
sink  it,  for  he  is  the  Lord  of  the  whole  earth,  by  whom  all  the 
children  of  men  a?c  manageable,  and  to  whom  they  arc  accountable. 
Men  hate  and  persecute  God's  people,  because  they  think  him  ab- 
sent, that  the  Lord  has  forsaken  the  earth  ;  but  when  he  manifests 
his  presence,  they  melt.  (2.)  To  amazing //<//(<«ra^s,  {v. 4.)  which 
strike  a  terror  upon  many.  The  judgments  of  God  brought  upon 
the  enemies  of  Christ's  kingdom,  were  such  as  all  the  world  took 
notice  of  with  terror;  The  earth  saw  and  trembled,  and  the  ears 
of  all  that  heard  were  made  to  tingle.  This  was  fulfilled  in  the 
destruction  of  Jerusalem  and  the  Jewish  nation  by  the  Romans, 
about  40  years  after  Christ's  resurrection,  which,  like  fire,  wholly 
destroyed  that  people,  and,  like  lightning,  astonished  all  their 
neighbours;  (Deut.29.  24.)  but  the  heavens  declare  God's  right- 
eousness in  it,  and  all  the  people,  to  this  day,  see  his  glory,  in 
those  lasting  monuments  of  his  justice,  the  scattered  Jews. 

3.  Idolaters  also  would  be  put  to  confusion  by  the  setting  up 
of  Christ's  kingdom  ;  (v.  7.)  Confounded  be  all  they  who  serve 
graven  images,  the  Gentile  world,  who  did  service  to  them  that  by 
nature  are  no  gods,  (Gal. 4.  8.)  who  boast  themselves  of  idols  as 
their  protectors  and  benefactors.  Did  they  that  served  idols 
boast  of  them,  and  shall  the  servants  of  the  living  God  distrust 
him,  or  be  ashamed  of  him?     Let  them  be  ashamed  that  serve 

,  graven  images.  (1.)  This  is  a  prayer  for  the  conversion  of  the 
Gentiles,  that  those  who  have  been  so  long  serving  dumb  idols 
j  may  be  convinced  of  their  error,  ashamed  of  their  folly,  and  may, 
by  the  power  of  Christ's  gospel,  be  brought  to  serve  the  only  living 
and  true  God,  and  may  be  as  much  ashamed  of  their  idols  as 
ever  they  were  proud  of  them.  See  Isa.2.  20, 21.  (2.)  This  is 
a  prophecy  of  the  ruin  of  those  that  would  not  be  reformed  and 
reclaimed  from  their  idolatry;  thev  shall  be  confounded  by  th 
destruction  of  paganism  in  the  Roman  empire,  which  was  fulfilled 
about  300  years  after  Christ,  so  much  to  the  terror  of  idolaters, 
that  some  think  it  was  the  revolution  under  Constantine  that  made 
even  the  mighty  men  say  to  the  rocks,  Fall  on  us,  and  hide  us. 
Rev.  6. 15,16.  This  prayer  and  prophecy  are  still  in  force  against 
antichristian  idolaters,  who  may  here  read  their  doom ;  Con- 
founded be  all  they  that  worship  graven  images.     See  Jer.  48.  l3  • 

8.  Zion  heard,  and  was  glad;  and  the  daughters 


PSALMS,  XCVII,  XCVIII. 


An  Invitation  to  Praise. 


of  Juiiaii  rejoiced  because  of  thy  judgments,  O 
Loud.  9.  Tor  tliou,  Lord,  art  high  above  all 
liie  earth :  thou  art  exalted  far  aljove  all  gods. 
10.  Ye  that  love  the  Lord,  hate  evil:  he  preserveth 
the  souls  of  his  saints;  he  delivereth  them  out  of 
the  hand  of  the  wicked.  11.  Light  is  sown  for 
the  righteous,  and  gladness  for  the  upright  in 
heart.  12.  Rejoice  in  the  Lord,  ye  righteou.s;  and 
give  thanks  at  the  remembrance  of  his  holiness. 

The  kingdom  of  the  Messiah,  like  the  pillar  of  cloud  and  fire, 
as  it  has  a  dark  side  toward  the  Egyptiaiis,  so  it  has  a  bright  side 
toward  the  Israel  of  God.  It  is  set  np  in  spite  of  opposition; 
and  then  thecurth  saw  and  trembled,  (u.  4.)  but  Zion  heard,  and 
was  glad,  vcrv  glad,  to  hear  of  the  conversion  of  some,  and  of  the 
confusion  of  others,  that  is,  the  conquest  of  all  that  stood  it  out 
against  Christ.  Rejoice  r/reatli/,  O  daxightcr  of  Zion;  for,  behold, 
Ihy  king  cuiiies  vnto  thee,  7ech.9.  9.  And  not  Zion  only,  where 
the  temple  was,  but  even  the  daughters  of  Judah,  rejoiced;  the 
common  people,  the  inhabitants  of  the  villages,  they  shall  triumph 
in  Christ's  victories.  The  command  (t'.l.)  is.  Let  the  earth 
rejoice ;  but  it  is  onlv  the  sons  of  Zion  and  the  daughters  of  Judah 
that  Art  rejoice.  All  should  bid  the  kingdom  of  the  Messiah 
welcome,  but  few  do.     Now  here  observe, 

I.  The  reasons  that  are  given  for  Zion's  joy  in  the  government 
of  the  Redeemer.  The  faithful  servants  of  God  may  well  rejoice 
and  be  glad ; 

1.  Because  God  is  glorified,  and  whatever  redounds  to  his 
honour  is  very  much  his  people's  pleasure.  They  rejoice  because 
of  thy  judgments,  0  Lord ;  which  may  take  in  both  the  judgments 
of  his  mouth,  and  the  judgments  of  his  hand,  the  word  of  his 
gospel,  and  his  works  wrought  for  the  propagating  of  it,  miracles 
and  marvellous  providences;  for  in  these  we  must  own,  "  Thov, 
Lord,  art  high  above  all  the  earth;  (i'.  9.)  thou  hast  manifested 
thy  sovereignty  in  the  kingdom  of  nature,  and  thy  command  of 
all  its  powers,  and  thy  dominion  over  all  nations,  over  all  hearts  ; 
thou  art  exalted  far  above  all  gods;  all  dejiuted  gods,  that  is, 
jtrinces ;  all  counterfeit  gods,  that  is,  idols.  The  exaltation  of 
Christ,  and  the  advancement  of  God's  glory  among  men  thereby, 
are  the  rejoicing  of  all  the  saints. 

2.  Because  care  is  taken  for  their  safety.  Those  that  pay 
allegiance  to  Christ,  as  a  King,  shall  be  sure  of  his  protection; 
jirinces  are  the  shields  of  the  earth,  Christ  is  so  to  his  subjects, 
they  may  put  their  trust  under  his  shadow,  and  rejoice  in  it ;  for, 
(v.  10.)  He  preserves  the  souls  of  the  saints ;  he  preserves  their 
lives  as  long  as  he  has  any  work  for  them  to  do,  and  wonderfully 
delivers  them  many  a  time  out  of  the  hand  of  the  wicked,  their  per- 
secutors that  thirst  after  their  blood  ;  for  precious  in  the  sight  of 
the  Lord  is  the  death  of  his  saints.  But  something  more  is  meant 
than  their  lives;  for  they  that  will  be  his  disciples  must  be  willing 
to  lay  down  their  lives,  and  not  indent  for  the  securing  of  them. 
It  is  the  immortal  sovl  that  Christ  preserves,  the  inward  man, 
which  may  be  renewed  more  and  more  when  the  outtvard  man 
decays.  He  will  preserve  the  souls  of  his  saints  from  sin,  from 
apostacv,  and  despair,  under  their  greatest  trials;  he  will  deliver 
them  out  of  the  hands  of  the  wicked  one  that  seeks  to  devour  them  ; 
he  will  preserve  them  safe  to  his  heavenly  kingdom,  2  Tim.  4.  18. 
They  have  therefore  reason  to  be  glad,  being  thus  safe. 

3.  Because  provision  is  made  for  their  comfort;  those  that 
rejoice  in  Christ  Jesus,  and  in  his  exaltation,  have  fountains  of  joy 
treasured  up  for  them,  which  will  be  opened  sooner  or  later; 
(t».  11.)  Light  is  sown  for  the  righteous,  that  is,  gladness  for  the 
upright  in  heart.  The  subjects  of  Christ's  kingdom  are  bid  to 
expect  tribulation  in  the  world  ;  they  must  suffer  by  its  malice,  and 
must  not  share  in  its  mirth  ;  yet  let  them  know,  to  their  comfort, 
ll;at  light  is  sown  for  them,  it  is  designed  and  prepared  for  them; 
what  is  sown  will  come  up  again  in  due  time;  though,  like  a  winter 
teedness,  it  may  lie  long  under  the  clods,  and  seem  to  be  lost  and 


goodness  shall  t)e  sure  of  a  harvest  in  the  appointed  weeks.  They 
that  sow  in  tears,  shall,  without  fail,  reap  in  joy,  12C.  5,  C. 
Christ  told  his  discijties,  at  jiarling,  (John,  1(J.  20.)  Voii  shall  be 
sorrowful,  but  your  sorrow  shall  be  turned  into  joy.  Gladnets  is 
sure  to  the  upright  in  heart,  to  those  only  that  are  sincere  in 
religion.  The  joy  of  the  hypocrite  is  but  for  a  moment.  There  is 
no  serenity  without  a  lasting  sincerity. 

II.  The  rules  that  are  given  for  Zion's  joy. 

1.  Let  it  be  a  pure  and  holy  joy;  "Ye  that  love  the  Lord  Jesus, 
that  love  his  appearing  and  kingdom,  that  love  his  word  and  his 
exaltation,  see  that  ye  hate  evil,  the  evil  of  sin,  e\ery  thing  that 
is  offensive  to  him,  and  will  throw  you  out  of  his  favour."  Note, 
A  true  love  to  God  will  shew  itself  in  a  real  hatred  of  all  sin,  as 
that  abominable  thing  which  he  hates.  The  joy  of  the  saints 
should  likewise  confirm  their  antipathy  to  sin,  and  divine  comforts 
should  pnt  their  mouths  out  of  taste  for  sensual  pleasures. 

2.  Let  the  joy  terminate  in  God;  (y.  12.)  Rejoice  in  the  Lord, 
ye  righteous;  let  all  the  streams  of  comfort,  which  flow  to  us  in 
the  channel  of  Christ's  kingdom,  lead  us  to  the  Fountain,  and 
oblige  us  to  rejoice  in  the  Lord.  All  the  lines  of  joy  must  meal 
in  him  as  in  the  Centre.     See  Phil.  3.  3. — 4.4. 

3.  Let  it  express  itself  in  praise  and  thanksgiving;  Give  thanks 
at  the  remembrance  of  his  holiness.  Whatever  is  the  matter  of  our 
rejoicing,  ought  to  be  the  matter  of  our  thanksgiving;  and  parti- 
cularly the  holiness  of  God.  They  that  hate  sin  themselves,  are 
glad  that  God  does  so,  in  hopes  that  therefore  he  will  not  suffer  it 
to  have  dominion  over  them.  Note,  (1.)  We  ought  to  be  much  in 
the  remembrance  of  God's  holiness,  the  infinite  purity,  rectitude, 
and  perfection,  of  the  divine  nature.  We  must  be  ever  mindful 
of  his  holy  covenant,  which  he  has  confirmed  with  an  oath  by  his 
holiness.  (2.)  We  ought  to  give  thanks  at  the  remembrance  of 
his  holiness  ;  not  only  give  him  the  glory  of  it  as  it  is  an  honour  to 
him,  but  give  him  thanks  for  it  as  it  is  a  favour  to  us;  and  an 
unspeakable  favour  it  will  be,  if,  through  grace,  we  are  partakers 
of  his  holiness.  It  is  God's  holiness,  which,  above  all  hi« 
attributes,  the  angels  celebrate;  (Isa.  6.  3.)  Holy,  holy,  holy. 
Sinners  tremble,  but  saints  rejoice,  at  the  remembrance  of  God's 
holiness,   Ps.  30.  4. 

PSALM  XCVIIL 

Tilts  psalm  is  to  the  same  purport  uilh  the  iwoforcf;oiiig  psalms;  it  is  a  prophecy 
of  the  kingdom  of  the  Messiah,  the  setting  of  it  up  in  tlie  world,  and  the 
bringing  of  the  Gentiles  to  it.  The  Chnldee  entitles  it  a  prophetic  psalm. 
It  sets  forth,  I.  The  glory  of  the  Redermer,  f.  1..3.  //.  The  joy  of  the 
redeemed,  v.i,  .9.  If  we  in  a  right  manner  give  to  Christ  this  glory,  and 
upon  right  grounds  take  to  ourselres  this  joy,  in  singing  this  psalm,  u-e  sing  it 
with  understanding.  If  they  U'ho  saw  Christ's  day  at  a  distance,  and  in  the 
promise  only,  must  rejoice  and  triumph  thus,  much  more  reason  have  we  to  do 
so,  who  see  these  things  accomplished,  and  share  in  the  better  things  provided 
for  us,  Heb.  11.  40. 

A  psalm. 

1.  /~\  SING  unto  the  Lord  a  new  song;  for  he 
v_^  hath  done  marvellous  things:  his  right 
hand,  and  his  holy  arm,  hath  gotten  him  the 
victory.  2.  The  Lord  hath  made  known  his  sal- 
vation: his  righteousness  hath  he  openly  shewed 
in  the  sight  of  the  heathen.  3.  He  hath  remem- 
bered his  mercy  and  his  truth  toward  the  house 
of  Israel:  all  the  ends  of  the  earth  have  seen  the 
salvation  of  our  God. 

We  are  here  called  upon  again  to  sing  unto  the  Lord  a  new  song, 
as  before,  9G.  1.  "  Sing  a  most  excellent  song,  the  best  song  you 
have."  Let  the  song  of  Christ's  love  be  like  Solomon's  on  that 
subject,  a  song  of  songs.  A  song  of  praise  for  redeeming  love  is  a. 
new  song,  such  a  song  as  had  not  been  sung  before  ;  for  this  is  a 
mystery  which  was  hid  from  ages  and  generations.  Converts  sing 
a  new  song,  very  different  from  what  Ihey  had  sung ;  they  change 
their  wonder,  and  change  ihcir  joy,  and   llicrt  fore  change  their 


buried,  yet  it  will  return  in  a  rich  and  plentiful  increase.     God's li  note.     If  the  grace  of  God  put  a  new  heart  into  our  breasts,  it 


PSALMS,  XCVIIl. 


An  Invitation  to  i*ra'ist-. 


■will  therewitTi  put  a  '""^v  song  into  our  months.     In  the  new 
Jerusalem  t'lere  vvi  1  lie   new   songs   sung,   that  will  be  new  to 
ti-ii.iiN,  ui.ii    Never  wax  old. 
Let  this  iK-w  sung  he  sung  to  the  praise  of  God,  in  consideration 
of  these  four  things : 

1 .  The  w  onilcis  lie  has  wiought ;  He  has  Hone  marvelloKS  things, 
v.^.  Nolo,  The  work  of  our  salvation  hv  Christ  is  a  work  of 
wonder.  If  we  take  a  view  of  all  the  steps  of  it,  from  the 
contrivance  of  it,  and  the  counsels  of  God  concerning  it  before  ail 

ime,  to  the  consiiniinalion  of  it,  and  its  everlasting  consequences 
when  time  shall  be  no  more,  we  shall  say,  Cod  has  in  it  dune 
viarvellons  Ihinr/s;  it  is  all  his  doing,  and  it  is  ynarcelloiis  in  our 
eyes.     The  more  it  is  known,  the  nutre  it  will  l)e  admired. 

2.  The  conrpiests  he  has  won  ;  His  right  hand  und  his  holy  arm 
have  gotten  him  the  victory.  Our  Redeemer  has  surmounted  all 
Hie  difficulties  that  las  in  the  way  of  our  redemption,  has  broken 
ihrough  them  all,  and  was  not  discouraged  by  tlie  services  or 
sufferings  a|)p(iiuted  him.  He  has  subdued  all  the  enemies  that 
opposed  it,  has  sotten  tlie  victory  over  Satan,  disarmed  him,  and 
cast  him  out  of  his  strong  holds,  has  spoiled  principalities  and 
powers,  (Col.  2.  15.)  has  tahen  the  prey  from  the  mighty, 
(Isa.49. 24.)  and  given  death  his  death's  wound;  he  has  gotten  a 
clear  and  complete  victory,  not  onlv  for  himself  hut  for  us  also,  for 
we  through  him  are  more  than  conquerors.  He  got  this  victory 
by  his  own  power,  there  was  none  to  help,  none  to  uphold,  none 
that  durst  venture  into  tlic  service;  but  his  right  hand  a?]d  his  holy 
arm,  which  are  therefore  always  stretched  out  with  good  success, 
because  they  are  never  strelclie<l  out  but  in  a  good  cause;  these 
have  gotten  him  the  victory,  have  brought  him  relief  or  deliverance. 
God's  power  and  faithfulness,  called  here  his  right  hand  and  his 
holy  arm,  brought  relief  to  the  Lord  Jesus,  in  raising  him  from 
the  dead,  and  exalting  him  personally  to  the  right  hand  of  God  ; 
so  Dr.  Hammond. 

3.  The  discoveries  he  has  made  to  the  world  of  the  work  of 
redemption.  What  he  has  wrought  for  us  he  has  revealed  to  us, 
and  both  by  his  Son  ;  tlie  gospel-revelation  is  that  on  which  the 
gospel-kingdom  is  founded  ;  The  icnrdwhicli  God  sent,  Acts,  10. 30. 
The  opening  of  the  sealed  bonk  is  that  which  is  to  be  celebrated 
with  songs  of  praise,  (Rev.  5.8.)  because  by  it  was  brought  to 
light  the  mystery  which  had  long  been  hid  in  God.  Observe, 
(1.)  The  subject  of  this  discovery ;  his  salvation  and  his  righteous- 
ness, ^-.3.  Righteousness  and  salvation  are  often  put  together, 
as  Isa.  61.  10.— 4G.  13. — 51.  5,  6,  8.  Salvation  denotes  the 
redemption  itself,  and  righteousness  the  way  in  which  it  was 
Wrought,  by  the  righteousness  of  Christ.  Or,  the  salvation  includes 
all  our  gospel-privileges,  and  the  righteousness  all  our  gospel- 
duties;  both  are  made  known,  for  God  has  joined  them  together, 
and  we  must  not  separate  them.  Or,  righteousness  is  here  put  for 
the  way  of  our  justification  by  Christ,  which  is  revealed  in  the 
gospel  to  be  by  faith,  Rom.  i.  17.  (2.)  The  plainness  of  this 
discovery;  he  has  openly  shewed  it,  not  in  types  and  figures  as 
under  the  law,  but  it  is  written  as  with  a  sun-beam,  that  he  that 
runs  may  read  it.  Ministers  are  appointed  to  preach  it  with  all 
plainness  of  speech.  (3.)  The  extent  of  this  discovery  ;  it  is  made 
in  the  sight  of  the  heathen,  and  not  of  the  Jews  only;  All  the 
ends  nf  the  earth  have  seen  the  salvation  of  our  God;  for  to  the 
Gentiles  was  the  word  of  salvation  sent. 

4.  The  accomplishment  of  the  propliccies  and  the  ])romises  of 
the  Old  Testament,  in  this;  (v.  3.)  He  has  remembered  his  mercy 
and  his  truth  toward  the  house  of  Israel.  God  had  mercy  in  store 
for  the  seed  of  Abraham,  and" had  given  them  many  and  great 
assurances  of  the  kindness  he  designed  them  in  the  latter  days  ; 
and  it  was  in  pursuance  of  all  those,  that  he  raised  up  his  Son 
Jesus  to  be  not  only  a  Light  to  lighten  the  Gentiles,  but  the  Glory 
of  his  people  Israel,  for  he  sent  him,  in  the  first  place,  to  bless 
them.  God  is  said,  in  sendins  Christ,  to  perform  the  mercy  pro- 
iiised  to  onrf cithers,  and  to  remember  the  holif  covenant,  Luke  1.72. 
It  was  in  consideration  of  that,  and  not  of  their  merit. 

4.  Make  a  joyful  noise  unto  the  Lord,  all  the 
earth :  make  a  loud  noise,  and  rejoice,  and  sing 


praise.  5.  Sing  unto  the  Lord  with  the  harp; 
with  the  harp,  and  the  voice  of  a  psalm.  0.  Witij 
trumpets  and  sound  of  cornet  make  a  joyful  noise 
before  the  Lord,  the  King.  7.  Let  tlie  sea  roar, 
and  the  fulness  thereof;  the  world,  and  they  that 
dwell  therein.  8.  Let  the  floods  clap  t/tcir  hands : 
let  the  hills  be  joyful  together.  9.  Before  the 
Lord;  for  he  coinetli  to  judge  the  earth:  with 
lighteousness  sliall  he  judge  the  world,  and  the 
people  with  equity. 

The  setting  up  of  the  kingdom  of  Christ  is  here  represented 
as  a  matter  of  joy  and  praise. 

1.  Let  all  the  children  of  men  rejoice  in  it,  for  they  all  have, 
or  may  have,  benefit  by  it.  Again  and  again  we  are  here  called 
upon  by  all  ways  and  means  possible  to  express  our  joy  in  it,  and 
give  Ciod  praise  for  it;  Make  a  joyful  noise,  as  before,  95.1,2. 
Make  a  loud  noise,  as  those  that  are  affected  with  those  glad  tidings, 
and  are  desirous  to  affect  others  with  them ;  Rejoice  and  sing 
praise;  s'm^  Hosanna ;  (Matth.21.9.)  s'mg  Hallelujahs,  Rev. 19. 6. 
Let  him  be  welcomed  to  the  throne,  as  new  kings  are,  with 
acclamations  of  joy  and  loud  shouts,  till  the  earth  ring  again,  as 
when  Solomon  was  proclaimed,  1  Kings,  1.  40.  And  let  the  shouts 
of  the  crowd  be  accompanied  with  the  singers  and  players  on 
instruments,  (Ps.  87.  7. — 68.  25.)  as  is  usual  in  such  solemnities. 
( 1.)  Let  sacred  songs  attend  the  new  King;  "  Sing  praise,  sing 
with  the  voice  of  a  psalm.  Express  your  joy;  thus  proclaim  it, 
thus  excite  it  yet  more,  and  thus  propagate  it  among  others." 
(2.)  Let  these  he  assisted  with  sacred  music,  not  only  with  the  soft 
and  gentle  melody  of  the  harp,  but,  since  it  is  a  victorious  King, 
whose  glory  is  to  be  celebrated,  who  goes  forth  conquering  and  to 
conquer,  let  him  be  proclaimed  with  the  martial  sound  of  the 
trumpet  and  comet,  r.6.  Let  all  this  joy  be  directed  to  God, 
and  expressed  in  a  solemn  religious  manner;  Make  a  joyful  noise 
to  the  Lord,  v.  4.  Sing  to  the  Lord;  (v.  5.)  do  it  before  the  Lord, 
the  King,  V.  6.  Carnal  mirth  is  an  enemy  to  this  holy  joy.  When 
David  danced  before  the  ark,  he  pleaded  that  it  icas  before  tit 
Lord;  and  the  piety  and  devotion  of  the  intention  not  only  vin- 
dicated what  he  did,  but  commended  it.  We  must  rejoice  before 
the  Lord,  whenever  we  draw  near  to  him,  (Deut.  12. 12.)  before 
the  Lord  Jesus,  and  before  him,  not  only  as  the  Saviour,  but  as 
the  King,  the  King  of  kings,  the  church's  King,  and  our  King. 

2.  Let  the  inferior  creatures  rejoice  in  it,  u.  7..9.  This  is  to 
the  same  purport  with  what  we  had  before;  (96. 11..  13.)  Let 
the  sea  roar,  and  let  that  be  called,  not  as  it  used  to  be,  a  dreadful 
noise,  but  a  joyful  noise;  for  the  coming  of  Christ,  and  the 
salvation  wrought  out  bv  him,  have  quite  altered  the  properly  of 
the  troubles  and  terrors  of  this  world,  so  that  when  the  floods  lift 
up  their  voice,  lift  up  their  u-avcs,  we  must  not  construe  that  to  be 
the  sea  roaring  against  us,  but  rather  rejoicing  uith  vs.     I^et  the 

floods  express  their  joy,  as  men  do  when  ihey  clap  their  hands; 
and  let  the  hills  that  trembled  for  fear,  before  God,  when  he  came 
down  to  give  the  law  at  mount  Sinai,  dance  for  joy,  before  him, 
when  his  gospel  is  preached,  and  that  word  of  the  Lord  goes  forth 
from  Zion  in  a  still  small  voice;  Let  the  hills  be  joyful  together 
before  the  Lord.  This  intimates  that  the  kingdcmi  of  Christ  would 
be  a  blessing  to  the  whole  creation ;  but  that,  as  the  inferior  crea- 
tures declare  the  glory  of  the  Creator,  (19.1.)  so  they  declare 
the  glory  of  the  Redeemer,  for  by  him  all  things  not  onlv  swisist 
in  their  being,  but  consist  in  their  order.  It  intimates  likewise, 
that  the  children  of  men  would  be  wanting  in  payins;  their  due 
respects  to  the  Redeemer,  and  therefore  that  he  must  look  for  his 
honour  from  the  sea  and  the  floods,  which  would  shame  tin-  stujii- 
dity  and  ingratitude  of  mankind.  And  perhaps  respect  is  here  had 
to  the  new  heavens  and  the  new  earth,  which  we  yet,  according 
to  his  promise,  look  for;  (2  Pet.  3.13.)  and  this  second  mention 
of  his  coming,  after  the  like,  (Ps.96.)  may  principally  refer  to  his 
second  coming,  when  all  these  things  shall  be  so  dissolved  as  to  be 
i'/>(lued ;  then  shall  he  come  io  judge  the  world  wii.'i  righteousnen. 


PSALMS,  XCVIII.  XCIX. 


The  Dominion  of  Gr\d. 


!n  tlie  prospect  of  that  day  all  llial  are  sanctified  do  rejoice,  and 
fveii  tlie  sea,  and  tlie  floods,  and  the  hills,  would  rejoice,  if  lliey 
coidd.  One  would  think  that  Virijil  had  these  psahiis  in  his  eye, 
iis  well  as  the  oracles  of  the  Cuuican  Sih^l,  in  his  fourth  eclogue, 
wliere  he  either  ignoranlly,  or  htisely,  a|)j)lics  to  Asinius  Pollio 
llie  ancient  |)roi)hccies,  which  at  tliat  lime  were  espccted  to  be 
fulfilled ;  for  he  lived  in  the  reign  of  Augustus  C;csar,  a  little 
before  our  Saviour's  birth.  He  owns  they  looked  for  the  birth  of 
VI  child  from  heaven,  that  should  be  a  great  blessing  to  the  world, 
and  restore  the  golden  age; 

Jam  nova  prof»eiiios  calo  ilemittidir  alto — 
A  new  race  descends  from  the  lofty  sky  ; 

and  that  should  lake  away  sin  ; 

Te  ducc,  si  qua  manent  scclcris  vesti!:;ia  nostri, 
Inita  perpetn4  solvent  forniiiline  terras — 
Tliiiie  influence  shall  efface  cveiy  stain  of  corruption. 
And  free  the  world  from  alarm. 

Many  other  things  he  says  of  this  long-lookcd-for  child,  which 
Ludovicus  Vives,  in  his  notes  on  that  eclogue,  thinks  applicable 
to  Christ ;  and  he  concludes,  as  the  psalmist  here,  with  a  prospect 
of  the  rejoicing  of  the  whole  creation  herein: 

Aspice,  ventino  httentin-  nt  omnia  sbecIo — 
Sec,  how  this  proniisM  age  makes  all  rejoice. 

And  if  all  rejoice,  why  should  not  we? 


PSALM  XCIX. 

SliU  we  are  celebrating:  the  glories  of  the  lcing<lom  of  God  among  men,  and  are 
called  upon  to  praise  him,  as  in  the  foregoing  psalms ;  but  those  psalms  looked 
forward  to  the  times  of  the  gospel,  and  projihesied  of  the  graees  and  comforts  of 
those  times;  this  psalm  seems  to  dwell  more  upon  the  OUt-Testament  dispensa- 
tion, and  the  manifestation  of  God^s  glort/  and  grace  in  that.  The  Jews  were 
not,  in  expectation  of  the  Messiah's  liingdom  and  the  evangelical  worship,  to 
neglect  the  divine  regimen  they  were  then  under,  and  the  ordinances  that  were 
then  given  them,  but  in  them  to  see  God  reigning,  and  to  worship  before  him 
according  to  the  laiv  of  Moses.  Prophecies  of  good  things  to  come,  must  not 
lessen  our  esteem  of  good  things  present.  To  Israel  indeed  pertained  the 
promises,  lehich  they  were  hound  to  beliere  ;  but  to  them  pertained  also  the 
giving  of  the  law,  and  the  service  of  God,  trhich  they  were  also  bound  dutifully 
and  coTiscictttiously  to  attend  to,  Rom.  9.  4.  And  this  they  are  called  to  do, 
in  this  psalm;  where  yet  there  is  much  of  Christ,  for  the  government  of  the 
church  was  in  the  hands  of  the  Eternal  Word  before  he  was  incarnate  ;  and, 
besides,  tite  ceremonial  services  were  types  and  figures  of  evangelical  worship. 
The  people  of  Israel  are  here  required  to  praise  and  exalt  God,  and  to  worship 
before  him,  in  consideration  of  these  two  things:  I.  The  happy  constitution  of 
the  government  they  were  under,  both  in  sacred  and  civil  things,  r.  1..5. 
J  I.  Some  instances  of  the  happy  administration  of  it,  v.G.  .9.  In  singing  this 
psalm,  we  must  set  ourselves  to  exalt  the  name  of  God,  as  it  is  made  known  to 
us  in  the  gospel,  which  we  have  much  more  reason  to  do  tluin  they  had  who 
lived  under  the  law. 

1 .  nr^HE  Lord  reigneth ;  let  the  people  tremble : 
A  he  sitteth  between  the  cheriibims;  let  the 
earth  be  moved.  2.  The  Lord  is  great  in  Zion; 
and  he  is  high  above  all  the  people.  3.  Let  them 
praise  thy  great  and  terrible  name;  for  it  is  holy. 
4.  The  king's  strength  also  loveth  judgment;  thou 
dost  establish  equity,  thou  executest  judgment 
and  righteousness  in  Jacob.  5.  Exalt  ye  the 
Lord  our  God,  and  worship  at  his  footstool;  for 
he  is  holy. 

The  foundation  of  all  religion  is  laid  in  this  truth.  That  the  Lord 
reigns.  God  governs  the  world  by  his  ])rovidcnce,  governs  the 
church  by  his  grace,  and  both  by  his  Son.  We  are  to  believe  not 
only  that  the.  Lord  lives,  but  that  the  Lord  reigns.  This  is  the 
triumph  of  the  Christian  church,  and  here  it  was  the  triumph  of 
the  Jewish  church,  that  Jehovah  was  their  King;  and  hence  it  is 
inferred,  Let  the  people  tremble,  that  is,  (1.)  Let  even  the  subjects 
of  this  kingdom  tremble;  for  the  Old-Testament  dispensation  had 
ninch  of  terror  in  it:  at  mount  Sinai,  Israel,  and  even  Moses  him- 
self, ilid  exceedingly  fear  and  quake;  and  then  God  was  terrible  in 
his  holy  places;  e»  .■l  when  he  appeared  in  his  people's  behalf,  he  I 


did  terrible  things.  But  we  arc  not  now  come  to  that  mount  that 
burned  with  fire,  Heb.  12.  18.  Now  that  the  Lord  reigns,  hi  th* 
earth  rejoice:  then  he  ruled  more  by  the  power  of  holy  fear,  no»» 
of  holy  love.  (2.)  Much  more  let  the  enemies  of  This  I, iu'dnn) 
tremble;  for  he  will  either  bring  llicin  into  obedience  to  his  gulden 
sceptre,  or  crush  them  with  his  iron  rod.  The  Lord  reigns, 
though  the  people  be  stirred  uith  indignation  at  it;  though  thry 
fret  away  all  their  spirits,  their  rage  is  all  in  vain,  he  will  set  his 
King  upon  his  holy  hill  of  Zion,  in  despite  of  them  ;  (2. 1 .  .(t.)  first, 
or  last,  he  will  make  them  tremble,  Rev.  C.  15,  Ac.  The  Lord 
reigns,  let  the  earth  be  moved.  Those  that  submit  to  him,  shall 
be  established,  and  not  moved;  (96.10.)  but  they  that  oppose 
him  will  be  moved.  Heaven  and  earth  shall  be  shaken,  and  all 
nations;  but  the  kingdom  of  Christ  is  what  cannot  be  moved; 
the  things  v}hich  cannot  he  shaken,  shall  remain,  Heb.  12.  27.  In 
tlicse  is  continuance,  Isa.  64.  5. 

God's  kingdoni,  set  up  in  Israel,  is  here  made  the  subject  of 
the  psalmist's  praise. 

1.  God  presided  in  the  affairs  of  religion;  lie  sitteth  between 
the  cherubims,  (r.  1.)  as  on  his  throne,  to  give  law  by  the  oracles 
thence  delivered  ;  as  on  the  mercy-seat,  to  receive  petitions. 
This  was  the  honour  of  Israel,  that  they  had  among  them  the 
Shechinah,  or  special  presence  of  God,  attended  by  the  holy 
angels:  the  temple  was  the  roval  palace,  and  the  Holy  of  holies 
was  the  ])rescnce-chamber.  The  Lord  is  great  in  Zion;  (^".2.^ 
there  he  is  known  and  praised,  (76.1,2.)  there  he  is  served  as 
great,  more  th.Tn  any  where  else;  he  is  high  there  above  all 
people;  as  that  which  is  high  is  exposed  to  view,  and  looked  up 
to,  so  in  Zion  the  perfections  of  the  divine  nature  appear  morn 
conspicuous  and  more  illustrious  than  anywhere  else.  Therefore 
let  them  that  dwell  in  Zion,  and  worship  there,  praise  thy  great 
and  terrible  name,  and  give  thee  the  glory  due  unto  it,  for  it  is 
holy.  The  holiness  of  God's  name  makes  it  truly  great  to  his 
friends,  and  terrible  to  his  enemies,  u.3.  This  is  that  which  they 
a''Ove  adore,  Ilnly,  holy,  koly. 

2.  He  was  all  in  all,  in  their  civil  government,  v.  A.  As  in 
Jerusalem  was  the  testimony  of  Israel,  whither  the  tribes  went  up, 
so  there  were  set  thrones  of  judgment,  (122.4,5.)  their  govern- 
ment was  a  theocracy:  he  raised  up  David  to  rule  over  them, 
(and  some  think  this  psalm  was  penned  upon  occasion  of  his  quiet 
and  happy  settlement  in  the  throne,)  and  he  is  the  king  whose 
strength  loves  judgment.  He  is  strong,  all  his  strength  he  has 
from  God,  and  his  strength  is  not  abused  for  the  support  of  any 
wrong,  as  the  power  of  great  princes  often  is,  but  ii  lores  judgment ; 
he  does  justice  with  his  power,  and  docs  it  with  delight;  and 
herein  he  was  a  type  of  Christ,  to  whom  God  would  give  the 
throne  of  his  father  David,  to  do  judgment  and  justice.  He  has 
power  to  crush,  but  his  strength  loves  judgment ;  he  does  not  rule 
with  rigour,  but  with  moderation,  with  wisdom,  and  with  tender- 
ness. The  people  of  Israel  had  a  good  king;  but  they  arc  here 
taught  to  look  up  to  God,  as  him  by  whom  their  king  reigns; 
Thou  dost  establish  equity;  God  gave  them  those  excellent  laws 
by  which  they  were  governed  ;  and  thou  executest  judgment  and 
righteousness  in  Jacob;  he  not  only  by  his  immediate  providences 
often  executed  and  enforced  his  own  laws,  but  took  care  for  the 
administration  of  justice  among  them  by  civil  magistrates,  who 
reigned  by  him,  and  by  him  did  decree  justice.  Their  judges 
judged  for  God,  and  their  judgment  was  his,  2Chron.  19.  6. 

Putting  these  two  things  together,  we  see  what  was  the  happi- 
ness of  Israel  above  any  other  people,  as  Moses  had  described  it, 
(Deut.  4.  7,  8.)  that  they  had  God  so  nigh  unto  them,  sitting 
between  the  cherubitns,  and  that  they  had  statutes  and  judgments 
so  righteous,  by  which  equity  was  established,  and  God  himself 
ruled  in  Jacob;  from  which  he  infers  this  command  to  that  happy 
people;  (u.5.)  "Exalt  ye  the  Lord  our  God,  and  worship  at  hit 
footstool;  give  him  the  glory  of  the  good  government  you  are 
under,  as  it  is  now  established,  both  in  church  and  stale."  Note, 
(1.)  The  greater  the  public  mercies  are,  which  we  have  a  share 
in,  the  more  we  are  obliged  to  hear  a  part  in  the  public  homage 
paid  to  God  :  the  setting  up  of  the  kingdom  of  Christ,  especially, 
oughi  to  be  the  matte'   of  our  praise.     (2.)  When  we  draw  nigb 


PSALMS,  XCIX.  C. 


Divine  Justice  and  Mercy. 


to  God,  to  worship  liim,  our  liearts  must  he  filled  «ilh  liigh 
thoughts  of  him,  and  lie  must  be  exalted  in  our  souls.  (3.)  The 
more  we  abase  ourselves,  and  the  more  prostrate  we  are  before 
(jod,  tlie  more  we  exalt  him.  We  must  ivorsliip  at  his  footstool, 
at  his  ark,  ^^hich  was  as  the  footstool  to  the  mertv-seal  between 
the  clierubinis;  or,  we  must  cast  ourselves  down  upon  the  pave- 
ment of  his  courts;  and  {jood  reason  we  have  to  be  thus  reverent, 
for  he  is  holy;  and  his  holiness  should  strike  an  awe  upon  us,  as 
vt  does  on  the  angels  themselves,   Isa.  6.  2,  3. 

6.  Mose.s  and  Aaron  amonj?  his  priests,  and 
Samuel  among  tliem  that  call  upon  his  name; 
they  called  upon  the  I^ord,  and  he  answered 
them.  7.  He  spake  unto  them  in  the  cloudy  pillar: 
they  kept  his  testimonies,  and  the  ordinance  that 
he  gave  them.  8.  Thou  answeredst  them,  O  Lord 
<j'ir  God:  thou  wast  a  God  that  forgavest  them, 
though  thou  tookest  vengeance  of  their  inventions. 
9.  Exalt  the  Lord  our  God,  and  worship  at  his 
holy  hill;  for  the  Lord  our  God  is  holy. 

The  hapjiiness  of  Israel  in  God's  government  is  here  further 
made  out  by  some  particular  instances  of  his  administration, 
especially  with  reference  to  those  that  were,  in  their  day,  the 
nrmic  leaders,  and  most  active  useful  governors,  of  that  jjcople, 
Moses,  Aaron,  and  Samuel,  in  the  former  of  whom  the  theocracy 
or  divine  government  began,  (for  ihey  were  employed  to  form 
Israel  into  a  people,)  and  in  the  last  of  whom  that  form  of 
government,  in  a  great  measure,  ended;  for  when  the  people 
rejected  Samuel,  and  urged  him  to  resign,  they  are  said  to  reject 
God  himself,  that  he  shouUl  not  be  so  immediately  their  King  as 
he  had  been,  (1  Sam.  8.  7.)  for  now  tliey  would  have  a  king,  like 
all  the  nations.  Moses,  as  well  as  Aaron,  is  said  to  be  amoncj  his 
priests,  for  he  executed  the  priest's  office  till  Aaron  was  settled  in 
it,  and  he  consecrated  Aaron  and  his  sons;  therefore  the  Jews 
call  him  the  Priest  of  the  priests. 

Now  concerning  these  three  chief  rulers  observe, 

1.  The  intimate  communion  they  had  with  God,  and  the 
wonderful  favour  to  which  lie  admitted  them.  None  of  all  tlie 
nations  of  the  earth  could  produce  three  such  men  as  these,  that 
had  such  an  intercourse  with  Heaven,  and  whom  God  hiieic  by 
name,   Exud.  33.  17. 

Here  is,  (1.)  Their  gracious  observance  of  God:  no  kingdom 
had  men  that  honoured  God  so  as  these  three  men  of  the  kingdom 
of  Israel  did.  They  honoured  him,  [1.]  By  their  prayers. 
Samuel,  though  not  among  his  priests,  yet  was  among  them  thai 
called  on  his  name ;  and  for  this  they  were  all  famous.  They  ca  'led 
upon  the  Lord;  they  relied  not  on  their  own  wisdom  or  virtue, 
but  in  every  emergency  had  recourse  to  God,  toward  him  \ias 
llieir  desire,  and  on  him  their  dependence.  [2.]  By  their  obedi- 
ence; They  kept  his  testimonies,  and  the  ordinance  that  he  qare 
them;  they  made  conscience  of  their  duty;  and  in  every  thing 
made  God's  word  and  law  their  rule,  as  knowing,  (hat,  unless  they 
did  so,  they  could  not  expect  their  prayers  should  be  answered, 
Prov.28.!).  Moses  did  all  according  to  the  pattern  shewed  him  ; 
it  is  often  repeated.  According  tn  all  that  Godcommanded  Moses, 
so  did  he:  Aaron  and  Samuel  did  likewise.  Those  were  the 
greatest  nu-n  and  most  honourable,  that  were  most  eminent  for 
keeping  God's  teslimouies,  .Tud  conforming  to  the  rule  of  his  word. 

(2.)  Gods  gracious  acce))tance  of  them;  He  answered  them, 
and  granted  them  the  things  which  they  called  upon  him  for: 
they  all  wonderfully  prevailed  with  Ciod  in  prayer;  miracles  were 
wrought  at  their  special  instance  and  request;  nay,  he  not  only 
condescended  to  do  that  for  them  which  they  desired,  as  a  prince 
for  a  petitioner,  but  he  communed  with  them  as  one  friend  fami- 
liarly converses  with  another;  (u.  7.)  //(-■  spake  vnfo  them  in  the 
Cloudy  pillar.  He  often  spake  to  Samuel,  from  his  childhood  the 
word  of  the  Lord  came  to  him,  and,  probably,  sometimes  he 
spake  to  him  bj  a  bright  cloud  overshadowing  hijn  :  however,  to 


Moses  and  Aaron  he  often  spake  out  of  the  famous  cloudy  pillar, 
Exod.  16. 10.  Numb.  12.  5.  Israel  are  now  reminded  of  this, 
for  the  confirming  of  their  faith,  that  though  they  had  not  every 
day  such  sensible  tokens  of  God's  presence  as  the  cloudy  pillar 
was,  yet  to  them  that  were  their  first  founders,  and  to  him  thai 
was  their  great  reformer,  God  was  pleased  thus  to  manifest 
himself. 

2.  The  good  offices  they  did  to  Israel.  They  interceded  for  the 
people,  and  for  them  also  they  obtained  many  an  answer  of  peace. 
Moses  stood  in  the  gap,  and  Aaron  between  the  living  and  the  dead; 
and  when  Israel  was  in  distress,  Samuel  cried  unto  the  Lord  for 
them,  1  Sara.  7.  9.  This  is  here  referred  to;  (d.8.)  Thou 
ansivcredst  them,  0  Lord  our  God,  and,  at  their  prayer,  thou  wast 
a  God  that  forgavest  the  people  they  prayed  for;  and  though  thou 
tookest  vengeance  of  their  inventions,  yet  thou  didst  not  cut  them 
off  from  being  a  people,  as  their  sin  deserved.  "Thou  u-ast  a  God 
that  tvast  propitious  for  them,  (so  Dr.  Hammond,)  for  their  sakes, 
and  sparedst  the  people  at  their  request,  then,  when  thou  wast 
about  to  take  vengeance  of  their  inventions,  when  thy  wrath  was 
so  highly  provoked  against  them,  that  it  was  just  ready  to  break 
in  upon  them,  to  their  utter  overthrow."  These  were  some  of  the 
many  remarkable  instances  of  God's  dominion  in  Israel,  more 
than  in  any  other  nation,  for  which  the  people  are  again  called 
upon  to  praise  God;  («.9.)  Exalt  the  Lord  our  God,  en  account 
of  what  he  has  done  for  us  formerly,  as  well  as  of  late,  and  worship 
at  his  holy  hill  of  Zion,  on  which  he  has  now  set  his  temple,  and 
will  shortly  set  his  liing,  (2. 6.)  the  former  a  type  of  the  latter : 
there,  as  the  centre  of  unity,  let  all  God's  Israel  meet,  with  their 
adorations,  for  the  Lord  our  God  is  holy,  and  appears  so,  not 
only  in  his  holy  law,  but  in  his  holy  gospel. 

PSALM  C. 

It  is  with  ^ood  reason  that  viauy  sin^  this  psalm  very  frequently  in  their  reUp;iou9 
assemblies,  for  it  is  very  proper  both  to  express,  and  to  excite,  pioitsand  deroui 
affections  toward  God  in  our  appror.'h  to  him  in  holy  ordimmces:  and  if  our 
hearts  go  along  with  the  H'ori/s,  ue  shall  make  melody  in  it  to  the  Lord.  The 
Jews  say  it  was  penned  to  be  sitnff  with  their  thank-offerings ;  perhaps  it  was  ; 
but  we  say  that  as  there  is  nothing  in  it  peculiar  to  Iheir  economy,  so  its 
beginning  with  a  call  to  all  lands  to  praise  God,  plainlij  extends  it  to  the  gospel- 
church.  Here,  I.  We  are  called  upon  to  praise  God,  and  rejoice  in  him, 
I'.  1,2,  4.  //.  We  are  furnished  with  matter  for  praise  ;  tre /nust  praise  him, 
considering  his  being  and  relation  to  us,  (v.  3.)  and  his  mercy  and  truth,  r.  5. 
These  are  plain  and  common  things,  and  therefore  the  more  fit  to  be  the  matter 
of  devotion, 

A  psalm  of  praise. 

1.  V/F  AKE  a  joyful  noise  unto  the  Lord,  all  ye 
Y^  lands.  2.  Serve  the  Lord  with  gladness: 
come  before  his  presence  with  singing.  3.  Know 
ye  that  the  Lord  he  is  God;  it  is  he  Ihftt  hath 
made  us,  and  not  we  ourselves;  ice  are  his  people, 
and  tlie  sheep  of  his  pasture.  4.  Enter  ijito  his 
gates  with  thanksgiving,  and  into  his  courts  with 
praise:  be  thankful  unto  him,  and  bless  his  name. 
5.  For  the  Lord  is  good ;  his  mercy  is  everlasting; 
and  his  truth  endureth  to  all  generations. 

Here, 

I.  The  exhortations  to  praise  are  very  importunate :  the  psalm 
does  indeed  answer  to  the  title,  A  psalm  of  praise;  it  begins  with 
•hat  call  which  of  late  we  have  several  times  met  with,  (u.l.) 
Make  a  joi/fnl  noise  unto  the  Lord,  all  ye  lands,  or  all  the  earth, 
all  the  inhabitants  of  the  earth.  When  all  nations  shall  be 
discipled,  and  the  gospel  preached  to  every  creature,  then  this 
summons  will  be  fully  answered  to.  But  if  we  take  the  foregoing 
psalm  to  be  (as  we  have  opened  it)  a  call  to  the  Jewish  church  to 
rejoice  in  the  administration  of  God's  kingdom,  which  llicy  weiB 
under,  (as  the  four  psalms  before  it  were  calcidated  for  the  days 
of  the  Messiah,)  this  psalm,  perhaps,  was  intended  for  proselytes, 
that  came  over  out  of  all  lands  to  the  Jews'  religion.  However, 
we  have  here. 


PSAI.MS,  C,  CI. 


An  InviUition  lo  Praise. 


1.  A  strong  invitalion  to  worship  God  ;  not  that  God  needs  us, 

or  any  Ihing  we  have  or  can  do,  Init  it  is  his  will  that  we  should 
terve  the  Lord,  should  devote  oiirsclvos  to  his  service,  and  eniplov 
ourselves  in  it;  and  that  we  should  not  onlv  serve  him  in  all 
instances  of  obedience  to  liis  law,  liut  that  we  should  rowie  before 
his  presence  in  the  ordinances  which  he  has  appointed,  and  in 
which  he  has  promised  to  manifest  liiniseK,  (v.'Z.)  that  we  should 
enter  into  /lis  gates,  anel  into  his  courts,  (r.4.)  that  we  should 
attend  upon  him  among  his  servants,  and  keep  there  where  he 
keeps  court.  In  all  acts  of  religious  worship,  whether  in  secret 
or  in  our  families,  we  come  into  God's  presence,  and  serve  him; 
iiut  it  is  in  public  worship  especiallv  that  we  enter  into  his  gates, 
and  into  his  courts.  The  people  were  not  permitted  to  enter  into 
the  holy  place,  there  the  priests  only  went  in  to  minister;  but  let 
the  people  be  thankful  for  their  place  in  the  courts  of  God's 
house,  to  which  they  were  admitted,  and  where  they  gave  their 
attendance. 

2.  Great  encouragement  given  us,  in  worshipping  God,  to  do 
:l  cheerfullv  ;  {v.l.)  Serve  the  Lord  with  gladness.  This  intimates 
a  prediction  that  in  gospel-times  there  should  be  special  occasion 
for  joy;  and  it  prescribes  this  as  a  rule  ofworsliip;  Let  God 
be  served  with  gladness.  By  holy  joy  we  do  really  serve  God; 
it  is  an  honour  to  him  to  rejoice  in  him ;  and  we  ought  to 
serve  him  with  holy  joy.  Gospel-worshippers  should  be  joyfid 
worshippers;  if  we  serve  God  in  uprightness,  let  us  serve  him 
with  gladness;  we  must  be  willing  and  forward  to  it;  glad  when 
we  are  called  to  govp  to  the  hovsf  of  the  Lord,  (122.1.)  looking 
upon  it  as  the  comfort  of  our  lives  to  have  communion  with  God  ; 
«nd  we  must  be  pleasant  and  cheerful  in  it,  must  say.  It  is  good 
fc  be  here;  approaching  to  (iod,  in  every  duty,  as  to  God  our 
rxceeding  Joy,  43.4.  We  must  come  before  his  presence  with 
tinging,  not  only  songs  of  joy,  but  songs  of  praise;  (i>.4.)  Enter 
into  his  gates  trith  thanksgiving.  We  must  not  only  comfort 
ourselves,  but  glorify  God  with  our  joy,  and  let  him  have  the 
praise  of  that  which  we  have  the  pleasure  of.  Be  thankful  to  him, 
and  bless  his  name ;  that  is,  ( 1.)  We  must  take  it  as  a  favour  to  be 
admitted  into  his  service,  and  give  him  thanks  that  we  have  liberty 
of  access  to  him,  that  we  have  ordinances  instituted,  and  oppor- 
tunity continued  of  waiting  upon  God  in  those  ordinances.  (2.)  We 
nmst  intermix  praise  and  thanksgiving  with  all  our  services;  this 
golden  thread  must  run  through  every  duty,  (Heb.  13. 15.)  for  it 
is  the  work  of  angels.  In  every  thing  give  thanks;  in  every 
ordinance,  as  well  as  in  every  providence. 

II.  The  matter  of  praise,  and  motives  to  it,  are  very  important, 
W.3, 5.  Know  ye  what  God  is  in  himself,  and  what  he  is  to  you. 
Note,  Knowledge  is  the  mother  of  devotion,  and  of  all  obedience: 
blind  sacrifices  will  never  please  a  seeing  God.  "  Know  it;  con- 
sider and  apply  it,  and  then  you  will  be  more  close  and  constant, 
more  inward  and  stri(ms,  in  the  worship  of  him."  Let  us  know 
then  these  seven  things  concerning  the  Lord  Jehovah,  with  whom 
we  have  to  do,  in  all  the  acts  of  religious  worship: 

1.  That  the  Lord  he  is  God,  the  only  living  and  true  God;  that 
he  is  a  Being  infinitely  perfect,  self-existent,  and  self-sufficient, 
and  the  Fountain  of  all  being;  he  is  God,  and  not  a  man  as  we 
are.  He  is  an  eternal  Spirit,  incomprehensible  and  independent ; 
the  first  Cause,  and  last  End.  The  heathen  worshipped  the 
creature  of  their  own  fancy;  the  workmen  made  it,  therefore  it 
is  not  God ;  we  worship  him  that  made  us  and  all  the  world ;  he 
is  God,  and  all  other  pretended  deities  are  vanity  and  a  lie,  and 
such  as  he  has  triumphed  over. 

2.  That  he  is  our  Creator;  It  is  he  that  has  made  vs,  and  not 
we  ourselves.  I  find  that  I  am,  but  cannot  say,  I  am  that  I  am, 
and  therefore  must  ask.  Whence  am  I?  Who  made  me?  Where 
is  God  my  Maker?  And  it  is  the  Lord  Jehovah.  He  gave  us 
being,  gave  us  this  being;  he  is  both  the  Former  of  our  bodies, 
and  the  Father  of  our  spirits.  We  did  not,  we  could  not,  make 
ourselves;  it  is  God's  prerogative  to  be  his  own  Cause,  our  being 
is  derived  and  depending. 

3.  That  therefore  he  is  our  rightful  Owner.  The  Mazoritcs,  by 
altering  one  letter  in  the  Hebrew,  rend  it.  He  made  vs,  and  his 
we  arc,  or   to  him  we  belong.     Put   bilh   the  readir. —   ti^^t^.f  r, 


and  we  learn,  that  because  God  made  vs,  and  not  tve  ourselves', 
therefore  we  are  not  our  own,  but  his.  He  has  an  incontestable 
right  to,  and  ))roperly  in,  us  and  all  things.  His  we  are,  to  bo 
actuated  by  his  power,  disposed  of  by  his  will,  and  devoted  to  hi.-i 
honour  and  glory. 

4.  That  he  is  our  sovereign  Ruler;  We  are  his  people  or  sub- 
jects, and  he  is  our  Prince,  our  Rector  or  Governor,  that  gives 
law  to  us  as  mortal  agents,  and  will  call  us  to  an  account  for  what 
we  do.  The  Lord  is  our  Judge,  the  Lord  is  our  Lawgiver;  w* 
are  not  at  liberty  to  do  what  we  will,  but  must  always  make 
conscience  of  doing  as  we  are  birlden. 

5.  That  he  is  our  bountiful  Benefactor;  we  are  not  only  hi* 
sheep,  whom  he  is  entitled  to,  but  the  sheep  of  his  pasture,  w"hoia 
betakes  care  of;  the  flock  of  his  feeding,  so  it  may  be  read; 
therefore  U\c  sheep  of  his  hand;  at  his  disposal,  because  the  sheep 
of  his  pasture,  95.1.  He  that  made  us  maintains  us,  and  gives 
us  all  good  things  richly  to  enjoy. 

6.  That  he  is  a  God  of  infinite  mercy  and  goodness;  (w.5.) 
The  Lord  is  good,  and  therefore  does  good ;  his  mercy  is  everlast- 
ing;  it  is  a  fountain  that  can  never  be  drawn  dry;  the  saints,  who 
are  nov.  the  sanctified  vessels  of  mercy,  will  be,  to  eternity,  the 
glorified  monuments  of  mercy. 

7.  That  he  is  a  God  of  inviolable  truth  and  faithfulness;  Ilia 
truth  endures  to  all  generations,  and  no  word  of  his  shall  fall  to 
the  ground  as  antiquated  or  revoked ;  the  promise  is  sure  to  all 
the  seed,  from  age  to  age. 


PSALM  CI. 

Dtnid  was  cerhiinhj  the  penman  of  this  psalm,  and  it  has  in  il  the  genuine  spirit  o/ 
the  man  after  God's  own  heart;  it  is  a  solemn  vow  icltich  he  made  to  God,  when 
he  took  upon  him  the  charge  of  a  family  and  of  the  Itingdom.  Whether  it  urat 
penned  lelien  he  entered  upon  the  government,  immediately  after  tlie  death  q) 
Sunt,  as  some  Ihinic,  or  when  he  began  to  reign  ocer  all  Israel,  and  brought  up 
tlie  aric  to  the  city  iif  David,  as  others  think,  is  not  material;  it  is  an  excellent 
plan  or  model  for  the  good  goternment  of  a  court,  or  the  keeping  up  of  virtue 
and  piety,  and,  by  that  7neans,  good  order,  in  it:  but  it  is  applicable  to  private 

families  ;  it  is  the  lionscholder's  psalm.  It  instructs  all  that  are  in  any  sphere 
of  power,  wliethtr  larger  or  narrower,  to  use  their  power  so  as  to  make  it  a  terror 
to  eril-doers,  but  a  pniise  to  them  that  do  well.  Here  is,  I.  TIte  general  scope 
of  David's  voir,  r.  1 ,  2.  //.  The  particulars  of  it,  tliat  he  trould  detest  and 
discountenance  all  manner  of  wickedness,  (v.  3. .  5,  7,  S.)  and  that  he  would 

favour  and  encourage  such  as  were  virtuous,  v.  0.  Some  lliink  tliis  may  Jitlf 
be  accommodated  to  Ctirist,  the  Son  of  David,  who  governs  his  church,  thecitf 
of  the  Lord,  by  these  rules,  and  who  loves  righteousness,  and  hates  wielcedness. 
In  singing  this  psalm,  families,  both  gncernors  and  governed,  should  teach  and 
admonish,  and  engage  themselves  and  one  another  to  walk  by  the  rule  of  it,  tliat 

peace  may  be  upon  them,  and  God's  preseiice  with  then. 

A  psalm  of  David. 
1.  T  WILL  sing'  of  mercy  and  judgment:  unto 


I 


thee,  O  Lord,  mIU  I  sing.  2.  I  will  be- 
have myself  wisely  in  a  perfect  Avay.  O  w  hen  wilt 
thou  come  unto  me?  I  will  walk  within  my  house 
with  a  perfect  heart.  3.  I  will  set  no  wicked 
thing  before  mine  eyes :  I  hate  the  work  of  them 
that  turn  aside:  it  shall  not  cleave  to  me.  4.  A 
froward  heart  shall  depart  from  me:  I  will  not 
know  a  wicked  person.  5.  Whoso  privily  slan- 
dereth  his  neighbour,  him  will  I  cut  off:  him  that 
hath  an  high  look  and  a  proud  heart  will  not  I 
suffer.  6.  Mine  eyes  shall  be  upon  the  faithful 
of  the  land,  that  they  may  dwell  with  me:  he 
that  walketh  in  a  perfect  way,  he  shall  serve  me. 
7.  He  that  worketh  deceit  shall  not  dwell  within 
my  house:  he  that  telleth  lies  shall  not  tarry  in 
my  sit^ht.     8.  I  will  early  destroy  all  the  wicked 


rSALiMS,  CI. 


The  Maoistrale's  Resolution. 


of  Uie  land;  that  1  may  cut  off  all  wicked  doers 
from  the  city  of  the  Lord. 

David  here  tuts  out  to  himself  and  others  a  pattern  both  of  a 
cood  magistrate,  and  a  good  master  of  a  family;  if  these  were 
careful  to  discharge  the  duty  of  their  place,  it  would  contribute 
very  miich  to  a  universal  reformation.     Observe, 

I.  The  chosen  subject  of  the  psalm;  (v.l.)  I  tvill  sing  of  mercy 
and  judgment ;  that  is,  1.  Of  Gof/'s  mercy  and  judgment,  and 
then  it  looks  back  upon  the  dispensations  of  Providence  that  had 
respected  him  since  he  was  first  anointed  to  be  king;  during 
which  time  he  had  met  with  many  a  rebuke,  and  much  hardship, 
on  the  one  hand,  and  yet,  on  the  other  hand,  had  many  wonderful 
deliverances  wrought  for  him,  and  favours  bestowed  upon  him; 
of  these  he  will  sing  unto  God.  Note,  (1.)  God's  providences 
concerning  his  people  are  commonly  mixed- — mercy  and  judgment ; 
God  has  set  the  one  over-against  the  other,  and  appointed  them 
April-days,  showers  and  sun-shine.  It  was  so  with  David  and 
fais  family;  when  there  was  mercy  in  the  return  of  the  ark,  there 
was  judgment  in  the  death  of  Uzzali.  (2.)  When  God  in  his 
providence  exercises  us  with  a  mixture  of  mercy  and  judgment, 
it  is  our  duty  to  sing,  and  sing  unto  him,  both  of  the  one  and  of 
the  other;  we  m<ust  be  suitably  affected  with  both,  and  make 
suitable  acknowledgments  to  God  for  both.  The  Chaldee  para- 
phrase of  this  is  observable ;  If  thou  bestoivest  mercy  upon  me,  or 
If  thou  bring  any  judgment  vpon  me,  before  thee,  O  Lord,  will  I 
sing  my  hymns  for  all.  Whatever  our  outward  condition  is,  w  hether 
joyful  or  sorrowful,  still  wc  must  give  glory  to  God,  and  sing 
praises  to  him;  neither  the  laughter  of  a  prosperous  condition, 
nor  the  tears  of  an  afflicted  condition,  must  put  us  out  of  tune 
for  sacred  songs.  Or,  2.  It  may  be  understood  of  David's  mercy 
and  judgment ;  he  would,  in  this  psalm,  promise  to  be  merciful, 
and  just,  or  wise,  for  judgment  is  often  put  for  discretion.  To 
do  justly,  and  love  mercy,  is  the  sum  of  our  duty;  these  he 
would  covenant  to  make  conscience  of  in  that  place  and  relation 
to  which  God  had  called  him ;  and  this,  in  consideration  of  the 
various  providences  of  God  that  had  occurred  to  him.  Faniilv- 
mercies,  and  family-afflictions,  are  both  of  them  calls  to  family- 
religion.  David  puts  his  vow  into  a  song  or  psalm,  that  he  might 
the  better  keep  it  in  his  own  mind,  and  frequently  rejieat  it, 
and  that  it  might  the  better  be  communicated  to  others,  and 
preserved  in  his  family,  for  a  pattern  to  his  sons  and  successors. 

II.  The  general  resolution  David  took  up  to  conduct  himself 
carefully  and  conscientiously  in  his  court,  i\  2.  We  have  here, 
1.  A  good  purpose  concerning  his  conversation — concerning  his 
conversation  in  general,  how  he  would  behave  himself  in  every 
thing  ;  he  would  live  by  rule,  and  not  at  large,  not  walk  at  all 
adventures;  he  would,  though  a  king,  by  a  solemn  covenant,  bind 
himself  to  his  good  behaviour — and  concerning  his  conxersation 
in  his  family  particularly,  not  only  how  he  would  walk  when  he 
appeared  in  public,  when  he  sat  in  the  throne,  but  how  he  would 
walk  vithin  his  house,  where  he  was  more  out  of  the  eve  of  the 
world,  but  where  he  still  saw  himself  under  the  eve  of  God.  It  is 
not  enough  to  put  on  our  religion  when  we  go  abroad,  and  appear 
before  men;  but  we  must  govern  ourselves  by  it  in  our  families. 
Those  that  are  in  public  stations  are  not  thereby  excused  from 
care  in  governing  their  families;  nay  rather,  they  are  more  con- 
cerned to  set  a  good  example  of  ruling  their  own  houses  well, 
1  Tim.  3. 4.  When  David  had  his  hands  full  of  public  affairs, 
yet  he  returned  to  bless  his  house,  2  Sam.  6.20.  He  resolves, 
(l.)To  act  conscientiously,  and  with  integrity,  to  walk  in  a  perfect 
vmy,  in  the  way  of  God's  commandments,  that  is  a  perfect  way, 
for  the  law  of  the  Lord  is  perfect.  This  he  will  walk  in,  icith  a 
perfect  heart,  with  all  sincerity,  not  dissembling  either  with  God 
or  men.  When  we  make  the  word  of  God  our  rule,  and  are  ruled 
by  it,  the  glory  of  God  our  end,  and  aim  at  it,  then  we  walk  in  a 
perfect  way,  with  a  perfect  heart.  (2.)  To  act  considerately,  and 
with  (liscrction  ;  I  will  behave  inyself  wisely  ;  I  will  understand, 
or  instruct  myself  m  a  |)erfectway;  >o  some.  I  will  walk  circum- 
spectly. Note,  We  must  all  resolve  to  \\n\k  by  the  rules  of  Chris- 
tian  prudence,   in    the  "ajs  of   Christian  iiiriy.     We  must  never 


turn  aside  out  of  the  perfect  way,  under  pretence  of  behaving  our- 
selves wisely;  but,  while  we  keep  to  the  good  way,  we  must  be 
wise  as  serpents.  2.  Here  is  a  good  prayer;  0  when  wilt  thou 
come  unto  me!  Note,  It  is  a  desirable  thing,  when  a  man  has  a 
house  of  his  own,  to  have  God  come  to  him,  and  dwell  with  him 
in  it ;  and  those  may  expect  God's  presence,  that  walk  with  a 
perfect  heart,  in  a  perfect  tvay.  If  we  compare  the  account  which 
the  historian  gives  of  David,  (1  Sam.  10. 14.)  we  shall  find  how 
exactly  it  answers  his  purpose  and  prayer,  and  that  neither  was  in 
vain.  David,  as  he  purposed,  behaved  himself  ivisely  in  all  his 
icays;  and,  as  he  prayed,  the  Lord  was  with  him. 

III.  His  particular  resolution  to  practise  no  evil  himself;  (t).3.) 
"  I  will  set  no  wicked  thing  before  mine  eyes;  I  will  not  design  or 
aim  at  any  thing  but  what  is  for  the  glory  of  God,  and  the  public 
welfare."  He  will  never  have  it  in  his  eye  to  enrich  himself  by 
im]K)verishing  his  subjects,  or  enlarge  his  own  prerogative  by 
encroaching  on  their  property.  In  all  our  worldly  business,  we 
must  see  that  that  be  right  and  good  which  we  set  our  eyes  upon, 
and  not  any  forbidden  fruit;  and  that  we  never  seek  that  which 
we  cannot  have  without  sin.  It  is  the  character  of  a  good  man, 
that  he  shuts  his  eyes  from  seeing  evil,  Isa.33. 15.  "Nay,  I 
hate  the  works  of  them  that  turn  aside  from  the  paths  of  equity; 
(Job,  31.  7.)  not  only  I  avoid  it,  but  I  abhor  it,  it  shall  not  cleave 
to  me.  If  any  blot  of  injustice  should  come  on  my  hands,  it  shall 
be  washed  off  quickly." 

IV.  His  further  resolution  not  to  keep  bad  servants,  nor  to  em- 
ploy those  about  him  that  were  vicious.  He  will  not  countenance 
them,  nor  shew  them  any  favour,  lest  thereby  he  should  harden 
them  in  their  wickedness,  and  encourage  others  to  do  like  them. 
He  will  not  converse  with  them  himself,  nor  admit  them  into 
the  company  of  his  other  servants,  lest  they  should  spread  the 
infection  of  sin  in  his  family.  He  will  not  confide  in  them,  nor 
put  them  in  power  under  him  ;  for  they  who  hated  to  be  reformed 
would  certainly  hinder  every  thing  that  is  good. 

When  he  comes  to  mention  particulars,  he  does  not  mention 
drunkards,  adulterers,  murderers,  or  blasphemers;  such  gross 
sinners  as  these  he  was  in  no  danger  of  admitting  into  his  house; 
nor  did  he  need  to  covenant  particularly  against  having  fellowship 
with  them  ;  but  he  mentions  those  sinners  who  were  less  scandalous, 
but  no  less  dangerous,  and  in  reference  to  whom  he  needed  to 
stand  upon  his  guard  with  caution,  and  to  behave  himself  wisely. 

1.  He  will  have  nothing  to  do  with  spiteful  malicious  people, 
who  are  ill-natured,  and  will  bear  a  grudge  a  great  while,  and  care 
not  what  mischief  they  do  to  those  they  have  a  pique  against: 
(i'.4.)  "A  froward  heart,  one  that  delights  to  be  cross  and  \)er- 
\e\ic,  shall  depart  from  me,  as  not  fit  for  society,  the  bond  of 
which  is  love.  /  icill  not  know,"  that  is,  "  I  will  have  no 
acquaintance  or  conversation,  if  I  can  help  it,  with  such  a  wicked 
person;  for  a  little  of  the  leaven  of  malice  and  wickedness  will 
leaven  the  whole  lump. " 

2.  Nor  with  slanderers,  and  those  who  take  a  pleasure  in 
wounding  their  neighbour's  reputation  secretly;  (u.  6.)  "Whoso 
privily  slanders  his  neighhotir,  either  raises,  or  spreads,  false 
stories,  to  the  prejudice  of  his  good  name,  him  will  I  cut  off  horn 
my  family  and  court."  Many  endeavour  to  raise  themselves  into 
the  favour  of  princes  by  unjust  representations  of  persons  and 
things,  which  thev  think  will  please  their  prince;  If  a  rvler 
hearken  to  lies,  all  his  servants  are  wicked,  Prov.  29.  12.  But 
David  will  not  only  not  hearken  to  them,  but  will  prevent  the 
preferment  of  those  that  hope  thus  to  curry  favour  with  him  ;  he 
will  punish  not  only  those  that  falsely  accuse  one  another  in  ojieii 
court,  but  those  that  privily  slander  one  another.  I  wish  David 
had  remembered  this  vow,  in  the  caseof  Mephiboshelh  and  Ziba. 

3.  Nor  with  haughty,  conceited,  ambitious,  people;  none  do 
more  mischief  in  a  family,  in  a  court,  in  a  church,  for  only  by  pridt 
comes  contention;  "therefore,  him  that  has  a  high  look,  and  l 
provd  heart,  will  I  not  suffer;  I  will  have  no  patience  with  them 
that  are  still  grasping  at  all  preferments,  for  it  is  certain  that  lley 
do  not  aim  at  doing  good,  but  only  at  afrgrandizing  themselves 
and  their  families."     God  resists  the  pnmd;  and  so  will  Daviil. 

4.  Nor  with  false  deceitful  people,  that  Ic  '>ot  to  tell  htSt 


PSAJ.MS,  CI,     ir. 


or  conituit  frauds ;  (v.  7.)  "  JJc  that  xvorhcth  deceit,  tliouyli  lie  may 
insinuate  himself  into  my  family,  yet,  as  soon  as  he  is  discovered, 
he  shall  not  dwell  tvithiii  viy  house."  Some  e;it-at  men  know  how 
to  serve  their  own  purposes  by  such  as  are  skilful  to  deceive,  and 
they  are  fit  tools  for  them  to  work  by;  but  David  will  make  use 
of  no  such  as  agents  for  him  ;  He  that  tells  lies,  shall  not  tarry  in 
my  sight,  but  shall  bo  expelled  the  house  with  indignation. 
Herein  David  was  a  man  after  God's  ouii  heart,  for  a  proud  look 
and  a  lying  tongue  are  things  which  God  hates;  and  he  was  also 
a  type  of  Christ,  who  will,  in  the  great  day,  banish  from  his 
presence  all  that  love  and  make  a  lie.  Rev.  22.  15. 

V.  His  resolution  to  put  those  in  trust  under  him  that  were 
honest  and  good;  (v.G.)  Mine  eyes  shall  he  upon  the  faithful  in 
the  land.  In  choosing  his  servants,  and  ministers  of  state,  he  kept 
to  the  land  of  Israel,  and  would  n()t  emjdoy  foreigners;  none  shall 
be  preferred  but  true-born  Israelites,  and  those  such  as  were 
IsraeUtes  indeed,  the  faithful  in  the  land,  for  even  in  that  land 
there  were  those  that  were  unfaithful.  These  faithful  ones  his 
eyes  shall  be  upon,  to  discover  them  and  find  them  out,  for  they 
were  modest,  did  not  crowd  into  the  city  to  court  preferment, 
but  lived  retired  in  the  land,  in  the  country,  out  of  the  way  of  it. 
Those  are  commonly  most  fit  for  places  of  honour  and  trust  that 
are  least  fond  of  them;  and  therefore  wise  princes  will  spy  out 
such  in  their  recesses  and  privacies,  and  take  them  to  dwell  with 
them,  and  act  under  them.  He  that  walfts  in  a  perfeet  way,  that 
makes  conscience  of  «  hat  he  says  and  does,  he  shall  serve  me:  the 
kingdom  must  be  searched  for  honest  men  to  make  courtiers  of; 
and  if  any  man  is  better  than  another,  he  must  be  preferred. 
This  was  a  good  resolution  of  David's;  but  'ilher  he  did  not  keep 
to  it,  or  else  his  judgment  was  imposed  upon,  when  he  made 
Ahithojihel  his  right  hand.  It  should  be  .he  care  and  endeavou-r 
oi  all  masters  of  families,  for  their  own  sakes  and  their  children's, 
to  take  such  servants  into  their  families  as  they  have  reason  to 
hope  fear  God.  The  Son  of  David  has  his  eyes  upon  the  faithful 
ill  the  land;  his  secret  is  with  them,  and  they  shall  dwell  with 
him.  Saul  chose  servants  for  their  goodliness,  (1  Sam.  8. 16.)  but 
David  for  their  goodness. 

Lastly,  His  resolution  to  extend  his  zeal  to  the  reformation  of 
the  city  and  country,  as  well  as  of  the  court;  (u.8.)  "  Iwill  early 
destroy  all  the  wicked  of  the  land,  all  that  are  discovered  and 
convicted  ;  the  law  shall  have  its  course  against  ihcm."  He  would 
do  his  iilmobl  It)  destroy  all  tkc  wiek<:d,  so  that  there  might  be 
none  left  that  were  notoriously  wicked.  He  would  do  it  early;  he 
would  lose  no  time,  and  spare  no  pains,  he  Mould  be  forward  and 
zealous  in  promoting  the  reformation  of  manners  and  suppression 
of  vice ;  and  those  must  rise  betimes  that  w  ill  do  any  thing  to 
purpose  in  that  work.  That  w  hich  he  aimed  at,  was,  not  only  the 
securing  of  his  own  government,  and  the  peace  of  the  country, 
but  the  honour  of  God  in  the  purity  of  his  church,  That  I  may 
cutoff  all  wicked  doers  from  the  city  of  the  Lord :  not  Jerusalem 
only,  but  the  whole  land  was  the  city  of  the  Lord:  so  is  the 
gospel-church.  It  is  the  interest  of  the  city  of  the  Lord  to  be 
purged  Irom  wicked  doers,  who  both  blemish  it  and  weaken  it; 
and  it  is  therefore  the  duty  of  all  to  do  what  they  can,  in  their 
places,  toward  so  good  a  work,  and  to  be  zealously  affected  in  it. 
The  day  is  coming  when  the  Son  of  David  shall  cut  off  all  w  icked 
doers  from  the  New  Jerusalem,  for  there  shall  not  enter  into  it 
any  that  do  iniquity. 

PSALM  CII. 

Some  think  that  Dand  penned  this  psalm  at  the  time  ofAhsnlom's  rebellion ;  others 
lliat  Daniel,  Nehemiah,  or  some  other  prophet,  penned  it  for  the  use  of  the 
church,  rehen  it  was  in  eaptirily  in  Babylon,  because  it  seems  to  speak  of  the 
ruin  of  Zion.  and  of  a  time  set  for  the  rebuilding  of  it,  whieli  Daniti  understood 
by  books,  Dan.  9.  2.  Or  perhaps  the  psalmist  teas  himself  in  great  affliction, 
irhich  lie  complains  of  in  the  beginning  of  this  psalm,  but  (as  in  Vs.TT.  and 
cheuhere)  he  comforts  himself  under  it  with  the  consi<leration  of  God's  eternity, 
and  the  church's  prosperity  and  perpetuity,  how  miich  soever  it  was  now  distressi  d 
and  threateiicd.  But  it  is  clear,  ffoiii  the  applicaliOH  of  r.  2'>,2G.  to  Christ, 
(Hcb.  1.  10.  .12.)  that  the  psalm  has  reference  to  the  days  of  the  Messiah,  and 
tprok3  cither  of  liis  affliction,  or  of  tlie  afflictions  of  his  church  far  his  sake. 
Ill  the  psalm  we  hare,  I.  A  sorrowful  complaint,  which  the  psalmist  makes 
tither  for  himself  or  i»  the  name  of  the  church,  of  great  ({fflictiom,  whieh 
VOL.  II.  10-5 


Complaints. 


very  pressing,  ».  1 .  .11 
grievances,  1.  From  the  etei 


II.  Seasonable  cojuforl  fetclied  in  against  thest 
,    ,-,(.    jr  '''-"'ty  of  God,  v.l2,2l,27.     2.  From  a  believing 

prospect  of  the  delicerance  whch  God  would,  in  due  ti,nt,  work  for  huoHiicted 
churcli,  (v.\i..2>.)  and  llie  continuance  of  it  in  the  world, v.2ii. 


Ins 


this  psalm.  Owe  have  not  oceasimi  tomake'ihe  'same'coinplaini„  vi'l  »•?»•«» 
lake  occasion  to  sympathize  with  those  that  have,  and  then  the  comfortable  part 
of  this  psalm  wiU  be  the  more  comfortable  to  us  in  the  siiiging  of  it. 

A  prayer  of  the  afflicted,  when  he  is  overwhelmed,  and  pourcth 
out  his  complaint  before  the  Lord. 

^-  TXEAR  my  prayei-,  O  Lord,  and  let  my  cry 
XA  come  unto  thee.  2.  Hide  not  thy  face 
from  nie  in  the  day  iv/ieti  I  am  in  trouble:  incline 
thine  ear  utito  ine:  in  the  day  w/ien  I  call  an.swer 
me  speedily.  ,3.  For  my  days  are  consumed  like 
smoke,  and  my  bones  are  burnt  as  an  hearth. 
4.  My  heart  is  smitten,  and  withered  like  grass; 
so  that  I  forget  to  eat  my  bread.  5.  By  reason  of 
the  voice  of  my  groaning-  my  bones  cleave  to  ray 
skin.  6.  I  am  like  a  pelican  of  the  wilderness': 
I  am  like  an  owl  of  the  desert.  7.  I  watch, 
and  am  as  a  sparrow  alone  upon  the  house-top. 
8.  Mine  enemies  reproach  me  all  the  day;  and 
they  that  aVe  mad  against  me  are  sworn  against 
me.  9.  For  I  have  eaten  ashes  like  bread,  and 
mingled  my  drink  with  weeping.  10.  Because  of 
thine  indignation  and  thy  wrath;  for  thou  hast 
lifted  me  up,  and  cast  me  down.  11.  My  days  a/e 
like  a  shadow  that  declineth ;  and  I  am  withered 
like  grass 

The  title  of  this  psalm  is  very  observable:  it  is  a  prayer  of  the 
afflicted;  it  was  composed  by  one  that  was  himself  afflicted, 
afflicted  with  the  church,  and/or  it;  on  those  that  are  of  a  public 
spirit,  afflictions  of  that  kind  lie  heavier  Mian  any  other.  It  is 
calculated  for  an  afflicted  state,  and  is  inrcnded  for  the  use  of 
others  that  may  be  in  the  like  distress;  for  whatsoever  things  were 
written  before  time,  were  written  designedly/or  our  use.  The  w  hole 
word  of  God  is  of  use  to  direct  us  in  prayer;  but  here,  as  often 
elsewhere,  the  Holy  Ghost  has  drawn  up  our  petition  for  us,  has 
put  words  into  our  mouths;  (Hos.14.2.)  Take  with  you  words. 
Here  is  a  prayer  put  into  the  hands  of  the  afflicted  ;  let  theni  set, 
not  their  hands,  but  their  hearts,  to  it,  and  present  it  to  God. 
Note,  1.  It  is  often  the  lot  of  the  best  saints  in  this  world  to  be 
sorely  afflicted.  2.  Even  good  men  may  be  almost  overwhelmed 
with  their  afflictions,  and  may  be  ready  to  faint  under  them. 
3.  When  our  state  is  afflicted,  and  our  spirits  overwhelmed,  it  is 
our  duty  and  interest  to  pray,  and  by  prayer  to  pour  out  our 
complaints  before  the  Lord;  which  intimates  the  leave  God  gives 
us  to  be  free  with  him,  and  the  liberty  of  s|)eech  we  have  before 
him,  as  well  as  liberty  of  access  to  him;  it  intimates,  also,  what 
an  ease  it  is  to  an  afflicted  spirit  to  unburthen  itself  by  an  humble 
representation  of  its  grievances  and  griefs. 

Such  a  representation  we  have  here;  in  which, 

I.  The  psalmist  hunddy  begs  of  God  to  take  notice  of  his 
affliction,  and  of  his  jjrayer  in  his  affliction,  v. 1,2.  When  we  pray 
in  our  affliction,  1.  It  should  be  our  care  that  God  would 
graciously  hear  us;  for,  if  our  prayers  be  not  ])leasing  to  God, 
they  will  be  to  no  jiurpose  to  ourselves.  Let  this  therefore  be  ir 
our  eye,  that  otir  prayer  may  come  unto  God,  even  to  his  ears, 
(10.6.)  and,  in  order  to  that,  let  us  lift  vp  the  prayer,  and  our 
souls  with  it.  2.  It  maybe  our  hope  that  God  will  graciously 
hear  us,  because  he  has  appointed  us  to  seek  him,  and  has 
promised  we  shall  not  seek  him  in  vain.  If  we  put  up  a  prayer  in 
faith,  we  may  in  faith  say,  Hear  my  prayer,  O  Lord;  (1.)  "  Mani- 
fest thyself  to  me  ;  hide  not  thy  face  from  me  in  displeasure,  when 


PSALMS,  Clh 


Hope  in  Trouble. 


lam  in  Ironbte.  If  lliou  dost  not  immediateJy  free  me,  yet  let  me 
know  that  thou  favourest  me ;  if  I  sec  not  the  opeiations  of  lliy 
hand  for  nie,  yet  let  nie  see  the,  smiles  of  lliy  face  upon  me." 
God's  hiding  his  face  is  trouble  enough  to  a  good  man,  even  in  his 
firosperity ;  (  30.  7.)  Thou  didst  hide  thy  face,  and  I  was  troubled; 
but  if,  when  we  are  in  trouble,  God  hidfs  his  face,  the  case  is  sad 
indeed.  (2.)  "  Manifest  thyself  forme;  not  only  hear  nie,  but 
answer  me;  grant  me  the  deliverance  I  am.  in  want  of,  and  in  pur- 
suit of ;  answer  me  speedily,  even  in  the  day  when  I  call."  When 
troubles  press  hard  upon  us,  God  gives  us  leave  to  be  thus  pressing 
in  prayer,  yet  with  humility  and  patience. 

II.  He  makes  a  lamentable  complaint  o.  the  low  conditimi  to 
which  he  was  reduced  by  his  afflictions. 

1.  His  body  was  macerated  and  emaciated,  and  he  was  become 
1  perfect  skeleton,  nothing  but  skin  and  bones.  As  prosperity  and 
joy  are  represented  by  making  fat  the  bones,  and  the  bones  flourish- 
ing like  an  herb,  so  great  trouble  and  grief  are  here  represented  by 
the  contrary;  My  bones  are  burnt  as  a  hearth,  (v.  3.)  they  cleave 
to  wy  shin,  {v.b.)  nay,  my  heart  is  smitten,  and  \eithcred  like 
grass;  {v.  4.)  it  touches  the  vitals,  and  tliere  is.  a  sensible  decay 
there.  I  am  withered  like  rp-ass,  (n.ll.)  scorched  wirh  the 
burning  beat  of  my  troubles.  If  we  be  thus  brought  low  by  bodily 
distempers,  let  us  not  think  it  strange;  the  body  is  like  grass, 
weak,  and  of  the  earth,  no  wonder  then  that  it  withers. 

2.  He  was  very  melancholy,  ajid  of  a  sorrowful  spirit.  He  was 
so  taken  up  with  the  thoughts  of  his  troubles,  that  Ue  forgot  to  eat 
his  bread;  (v. 4.)  he  had  no  a|)petite  to  his  necessary  food,  nor 
could  he  relish  it.  When  Got!  hides  his  face  from  a  soul,  the 
delights  of  sense  will  be  sapless  things.  He  was  ab^ays  sighing 
and  groaning,  as  one  pressed  abo\c  measure,  (r.  5.)  and  this 
wasted  bini,  and  exhausted  his  spirits;  ho  affected  solitude,  as 
melancholy  people  do;  his  friends  deserted  Itini,  and  were  shy  of 
Slim,  and  he  cared  as  little  for  their  company ;  (u.G,  7.)  "Jam  like 
a  pelican  of  the  7vildcrness,  or  a  bittern,  (so  some,)  that  make  a 
doleful  noise  ;  /  am  like  an  owl,  that  affects  to  lodge  in  deserted 
ruined  buildings ;  Iiintch,  and  am  as  a  sparrow  upon  the  house-top. 
1  live  in  a  garret,  and  there  spend  my  hours  in  poring  on  my  troubles 
and  bemoaning  myself."  Those  who  do  thus,  when  they  are  in 
sorrow,  humour  themselves  indeed ;  but  they  prejudice  themselves, 
and  know  not  what  they  do,  nor  what  advantage  they  hereby  give 
to  the  tempter.  In  affliction,  we  should  sit  alone,  to  consider  our 
ways,  (Lam.  3. 28.)  but  not  sit  alone,  to  indulge  an  inordinate  grief. 

3.  He  was  evil  spoken  of  by  his  enemies,  and  all  manner  of  evil 
was  said  against  him.  When  his  friends  went  off  from  him,  hbs 
foes  set  themselves  against  him;  (i>.8.)  Mine  enemies  reproach  me 
all  the  day  ;  designing  thereby  both  to  create  vexation  to  himself, 
(for  an  ingenuous  mind  renrets  reproach,)  and  to  bring  an  odium 
upon  him  before  men.  When  they  could  not  othervvise  reach  him, 
they  shot  these  arrows  at  him,  even  bitter  words;  in  this  ihev 
were  unwearied,  they  did  it  all  the  day,  it  was  a  continual  dropping. 
His  enemies  were  very  outrageous;  They  a.re  mad  against  me,  and 
»ery  obstinate  and  implacable-;  Tliey  are  sworn  against  me;  as 
the  Jews  that  bound  themselves  with  an  oath  that  they  would  kill 
Paul  ;  or.  They  have  sworn  against  me  as  accusers,  to  take  away 
my  life. 

4.  He  fasted  and  wept  under  the  tokens  of  God's  displeasure; 
(t'.0, 10.)  "I  have  eaten  ashes  like  bread;  instead  of  eating  my 
bread,  I  have  laid  down  in  dust  and  ashes,  and  /  have  mingled  my 
drink  with  weeping;  when  I  should  have  refreshed  myself  with 
drinking,  I  have  only  cased  myself  with  weeping."  And  what  is 
the  matter?  He  tells  us  ;  (v.  10.)  Because  of  thy  wrath.  It  was 
not  so  much  the  trouble  itself  that  troubled  him,  as  the  wrath  of 
God  which  he  was  under  the  apprehensions  of,  as  the  cause  of 
the  trouble.  This,  this  was  the  wormwood  and  the  gall,  in  the 
affliction  and  the  misery;  Thou  hast  lift"d  me  up,  and  cast  me 
down;  a.s  that  which  we  cast  to  the  ground,  with  a  dfsign  to  dash 
It  to  pieces,  we  lift  up  first,  that  we  may  ihmw  it  down  with  the 
more  violence;  or,  "Thou  hast  formerly  lifted  me  up  in  honour, 
nnd  (oy,  and  uncommon  prosperity;  but  the  reuuMubrnnce  of  that 
'icgravates  the  present  grief,  and  makes  it  the  more  grievous." 
Wc  must  eye  the  hand  of  God  both  in  lifting  us  up,  und  casline  us 


down,  and  say,  "  Blessed  be  the  name  of  the  Lord,  who  both 
gires  and  takes  away." 

5.  He  looked  upon  himself  as  a  dyiug  man.  My  days  are  con- 
sumed like  smoke,  {v.  3.)  which  vanishes  away  quickly.  Or,  They 
are  consumed  in  smoke,  of  which  nothing  remains;  they  are  like  a 
shadow  that  declines,  (u.ll.)  like  the  evening-shadow,  or  a  fore- 
runner of  approaching  night.  Now  all  this,  though  it  seems  to 
speak  the  psalmist's  personal  calamities,  and  therefore  is  properly 
a  prayer  for  a  particular  person  afflicted,  yet  is  supposed  to  be  a 
description  of  the  afflictions  of  the  church  of  God,  with  which  the 
psalmist  sympathizes,  making  public  grievances  his  own.  The 
mystical  body  of  Christ  is  sometimes  like  the  psalmist's  body  here, 
icithered  a.ml  parched,  nay,  like  dead  and  dry  bones.  The  church 
sometimes  is  forced  into  the  wildeiness,  seems  lost,  and  gives  up 
herself  for  gone,  under  the  tokens  of  God's  displeasure. 

12.  Bulthoii,  OLouD,  shaltendufe  for  ever;  and 
thy  remetnbratice  unto  all  generations.  13.  Thoti 
shalt  arise,  and  have  mercy  upon  Zion :  for  the  time 
to  favour  her,  yea,  the  set  time,  is  come.  14.  For 
thy  servants  take  pleasure  in  her  stones,  and  favour 
the  dust  thereof.  15.  So  the  heathen  shall  fear  the 
name  of  the  Lord,  and  all  the  kings  of  the  earth 
thy  glory.  16.  When  the  Lord  shall  build  up 
Zion,  be  shall  appear  in  his  glory.  17.  He  will 
regard  the  prayer  of  the  destitute,  and  not  despise 
tlieir  prayer.  18.  This  shall  be  written  for  the 
generation  to  come:  and  the  people  which  shall 
be  created  shall  praise  the  Lord.  19.  For  he  hath 
looked  down  from  the  height  of  his  sanctuary ; 
from  heaven  did  the  Lord  behold  the  earth; 
•20.  To  hear  the  groaning  of  the  prisoner;  to  loose 
those  that  are  appointed  to  death ;  21 .  To  declare 
the  name  of  the  Lord  in  Zion,  and  his  praise  in 
Jerusalem;  22.  When  the  people  are  gathered 
together,  and  the  kingdoms,  to  serve  the  Lord. 

Many  exceeding  great  and  precious  comforts  are  here  thought 
of,  and  mustered  up,  to  balance  the  foregoing  coiiiplainls ;  for 
unto  the  upright  there  arises  light  in.  the  darkness,  so  that  though 
they  are  cast  down,  they  arc  not  in  despair.  It  is  bad  with  the 
psalmist  himself,  bad  with  the  people  of  God  ;  but  he  has  many 
considerations  to  revive  him.^elf  with. 

I.  We  are  dying  creatures,  and  our  interests  and  comforts  dying, 
but  God  is  an  everiiving,  everlasting,  God  ;  (y.  12.)  "  My  days 
are  like  a  .shadow;  there  is  no  remedy,  night  is  coming  upon  me; 
but  thou,  O  Lord,  shalt  endure  for  ever.  Our  life  is  transient,  but 
thine  is  permanent;  our  friends  die,  but  thou  our  God  diest  not; 
what  threatened  us  cannot  touch  thee ;  our  names  will  be  w rilten 
in  the  dust,  and  buried  in  oblivion,  but  thy  remembrance  shall  be 
unto  all  generations,  to  the  end  of  time,  nay,  to  eternity,  thou 
shalt  be  known  and  honoured."  A  good  man  loves  God  better 
than  himself,  and  therefore  can  balance  his  own  sorrow  and 
death  with  the  pleasing  thought  of  the  unchangeable  blessed- 
ness of  the  Eternal  Mind.  God  endnres  for  ever,  his  church's 
faithful  Patron  and  Protector;  and  bis  honour  and  perpetual 
remembrance  being  very  much  bound  up  in  her  interests,  we  may 
be  confident  that  they  shall  not  be  neglected. 

II.  Poor  Zion  is  now  in  distress,  but  there  will  come  a  time 
for  her  relief  and  succour;  (d.  13.)  Thou  shalt  arise,  and  have 
mercy  upoii  Zion;  the  hope  of  deliverance  is  built  upon  the  good- 
ness of  God ;  "  Thou  wilt  have  mercy  upon  Zion ;  for  she  is  become 
an  object  of  thy  pity;"  and  upon  the  power  of  God,  "Thou  shall 
arise  and  have  mercy,  slialt  stir  up  thyself  to  do  it,  shalt  do 
it  in  contempt  of  all  the  opposition  made  by  the  church's 
enemies ;"  the  zeal  of  the  Lord  of  hosts  shall  do  this.  That  which 
is  very  encouraging,  is,  that  there  *s  a  time  set  for  the  deliver. 


PSALMS,  CI  I. 


The  future  Glory  of  Zion. 


tilice  of  the  chnrcli,  wliich  nol  only  "ill  cotni'  some  liriK,  hi  «ill 
come  at  tiie  lime  appointed,  tiie  time  wliicli  Infinite  Wisdom  ha? 
appoinled,  and  therefore  it  is  the  best  time;  at  the  time  whidi 
Eternal  Truth  has  fixed  it  to,  and  therefore  it  is  a  certain  time, 
and  shall  not  he  forgotten  or  further  adjourned.  At  the  eni\  nl 
70  years,  the  time  to  favour  Zion,  hy  delivering  her  from  th- 
daugther  of  Babylon,  was  to  come,  and  at  length  it  did  conic.         I 

Zion  was  now  in  ruins,  that  is,  the  temple  that  was  built  in  Ih 
city  of  David  ;  the  favouring  of  Zion  is  the  building  of  the  temple 
up  again,  as  it  is  explained,  v.\G.  Tliis  is  expected  from  the  favour 
of  God  ;  that  will  set  all  to  rights,  and  nothing  but  that,  and  there- 
fore Daniel  prays,  (Dan.  9.  17.)  Cause  thi/  face  In. •thine  upon  thy 
sanctuarif,  uhich  is  desolate.  The  building  up  of  Zion  is  as  great 
a  favour  to  auv  people  as  thev  can  desire.  No  blessing  more 
desirable  to  a  ruined  stale  than  the  restoring  and  re-establishing 
of  their  church-privileges. 

Now  this  is  here  wished  for,  and  longed  for, 

1.  Rccause  it  would  be  a  gi-eat  rejoicing  to  Zion's  friends; 
(t>.  14.)  77(1/  servants  take  pleasure  even  in  the  stones  of  the 
temple,  though  they  were  thrown  down  and  scattered,  andfavour 
the  dust,  the  very  rubbish  and  ruins,  of  it.  Observe  here,  that 
when  the  temple  was  ruined,  yet  the  stones  of  it  were  to  be  had 
l»r  a  new  building,  and  there  were  those  who  encouraged  them- 
selves with  that,  for  they  had  a  favour  even  for  the  dust  of  it. 
Those  who  truly  love  the  church  of  God,  love  it  when  it  is  in 
affliction  as  well  as  when  it  is  in  prosperity;  and  it  is  a  good 
groond  to  hope  that  God  will  favour  the  ruins  of  Zion,  when  he 
puts  it  into  the  heart  of  his  people  to  favour  them,  and  to  shew 
that  they  do  so  by  their  prayers  and  by  their  endeavours;  as  it 
is  also  a  good  plea  with  God  for  mercy  for  Zion,  that  there  are 
those  who  are  so  affectionately  concerned  for  her,  and  are  wait- 
ing/or the  salvation  oj  the  Lord. 

2.  Because  it  would  have  a  good  influence  upon  Zion's  neigh- 
bours, V.  15.  It  will  be  a  happy  means  perhaps  of  their  con- 
version, at  least,  of  their  conviction  ;  for  so  the  heathen  shall  fear 
the  name  of  the  Lord,  shall  have  high  thoughts  of  him  and  his 
people,  and  even  the  kings  of  the  earth  shall  be  affected  with  his 
glory  ;  they  shall  have  better  thoughts  of  the  church  of  God  than 
they  have  had,  when  God  by  his  providence  thus  puts  an  honour 
upon  it;  they  shall  be  afraid  of  doing  any  thing  against  it,  when 
they  see  God  taking  its  part;  n:iy,  they  shall  say,  We  will  go 
with  you,  for  we  have  seen  that  God  is  with  you,  Zech.8.23. 
Thus  it  is  said,  (Esth.  8.  17.)  that  many  of  the  people  of  the  land 
became  Jews,  for  the  fear  of  the  Jews  fell  upon  them. 

3.  Because  it  would  redound  to  the  honour  of  Zion's  God; 
(f.  16.)  When  the  Lord  shall  build  up  Zion:  they  take  it  for 
granted  it  will  be  done,  for  God  himself  has  undertaken  it,  and 
he  shall  then  appear  in  his  {/lory ;  and,  for  that  reason,  all  that  have 
made  his  glory  their  highest  end  desire  it  and  pray  for  it.  Note, 
The  edifying  of  the  church  will  be  the  glorifying  of  God,  and 
lliercfore  we  may  be  assured  it  will  be  done  in  the  set  time.  They 
that  pray  in  failh.  Father,  glorify  thy  name,  may  receive  the 
same  answer  to  that  prayer  which  was  given  to  Christ  himself  by 
a  voice  from  heaven,  I  have  both  glorified  it,  and  I  will  glorify 
it  yet  again,  though  now  for  a  time  it  may  be  eclipsed. 

III.  The  prayers  of  God's  people  now  seem  to  he  slighted,  and 
no  notice  taken  of  them,  but  they  will  be  reviewed,  and  greatly 
encouraged;  (v.  IT.)  He  will  regard  the  prayer  of  the  destitute . 
It  was  said,  (v.  10.)  that  God  will  appear  in  his  glory,  such  a 
glory  as  kings  lliemsclves  shall  stand  in  awe  of,  v.  15.  When 
great  men  appear  in  their  glory,  they  are  a])t  to  look  with  disdain 
upon  the  poor  that  apply  themselves  to  them ;  but  the  great  God 
will  not  do  so.  Observe,  l.The  meanness  of  the  petitioners;  they 
are  the  destitute:  it  is  an  elegant  word  that  is  here  used,  which 
signifies  the  heath  in  the  wilderness,  a  low  shrub,  or  bush,  like 
the  hyssop  of  the  wall.  They  are  supposed  to  be  in  a  low  and 
broken  slate,  enriched  with  spiritual  blessings,  but  destitute  of 
temporal  good  things ;  the  poor,  the  w  cak,  the  desolate,  the 
tttript;  thus  variously  is  the  word  rendered;  or  it  may  signify 
that  low  and  broken  spirit  which  God  looks  for  in  all  that  draw 
ni((fa  to  him,  and  which  he  will  graciously  look  upon.     This  will 


bring  them  to  their  knees;  destitute  people  should  be  praying 
people,  1  Tim.  6.  5.  2.  The  favour  of  God  to  them,  notw  ith- 
rftanding  their  meanness ;  He  will  regard  their  prayer,  and  w  ill 
I  look  at  it,  will  peruse  their  petition,  (2  Chron.6.40.)  and  he  will 
■^not  despise  their  prayer.  More  is  implied  than  is  expressed  :  he 
will  value  it,  and  be  well-pleased  with  it,  and  will  return  an 
jjiswer  of  peace  to  it,  which  is  the  greatest  honour  that  can  be 
put  upon  it.  But  it  is  thus  expressed,  because  others  despise  their 
praying;  Ihey  themselves  fear  God  will  despise  it;  and  he  wai 
thought  to  despise  it,  while  their  affliction  was  prolonged,  and  their 
prayers  lay  unanswered.  When  we  consider  our  own  mean- 
ness and  vileness,  our  darkness  and  deadness,  and  the  manifold 
defects  in  our  prayers,  we  have  cause  to  suspect  that  our  prayers 
will  be  received  with  disdain  in  heaven;  but  we  are  here  assured 
of  the  contrary,  for  we  have  an  Advocate  with  the  Father,  and 
are  under  grace,  not  under  the  law. 

This  instance  of  God's  favour  to  his  praying  people,  though 
they  are  destitute,  will  be  a  lasting  encouragement  to  pra\er; 
(u.  18.)  This  shall  be  written  for  the  generation  to  come,  that 
none  may  despair,  though  they  be  destitute,  nor  think  their 
prayers  forgotten,  because  they  have  not  an  answer  to  them 
immediately.  The  experiences  of  others  should  be  our  encourage- 
ments to  seek  unto  God  and  trust  in  him.  And,  if  we  have  the 
comfort  of  the  experiences  of  others,  it  is  fit  that  we  should  gi\e 
God  the  glory  of  thera  ;  The  people  which  shall  be  created  shall 
praise  the  Lord  for  what  he  has  done  both  for  them  and  fci  their 
predecessors;  many  that  are  now  unborn,  by  reading  the  history 
of  the  church,  shall  be  wrought  upon  to  turn  proselytes.  The 
people  that  shall  be  created  anew  by  divine  grace,  that  are  a  kiud 
of  first-fruits  of  Jiis  creatures,  shall  praise  the  Lord  for  his  answers 
!  to  their  prayers  when  they  were  more  destitute. 

IV.  The  prisoners  under  condemnation  unjustly,  seem  as  sheep 
appointed  for  the  slaughter,  but  care  shall  be  taken  for  their 
discharge;  (i>.  10,  20.)  God  has  loo/ied  down  from  the  height  of 
his  sanctuary,  from  heaven,  where  he  has  prepared  his  throne, 
that  high  place,  that  holv  place  ;  thence  did  the  Lord  behold  the 
earth,  for  it  is  a  place  of  prospect,  and  nothing  on  this  earth  is, 
or  can  be,  hid  from  his  all-seeing  eye;  he  looks  down,  not  to  take 
a  view  of  the  kingdoms  of  the  world  aii<l  (he  glory  of  them,  but  to 
do  acts  of  grace,  to  hear  the  groaning  of  the  prisoners;  (which  wt* 
should  desire  to  he  out  of  the  hearing  of;)  and  not  only  to  hear 
Ihem,  but  to  help  them,  to  loose  those  that  are  appointed  to  death, 
then  when  there  is  hut  a  step  between  them  and  it.  Jnouio  under- 
stand it  of  the  n  lease  of  the  Jews  nut  of  theircaptivily  in  Balnlon  ; 
God  hear-l  their  grnanlug  there,  as  he  did  uhcnthey  « ere  in 
Egy|)t,  (Exod.  3.  7,  9.)  and  came  down  to  deliver  them.  God  lakes 
not'ice'not  onlv  of  the  prayers  of  his  afflicted  people,  which  are  the 
language  of  grace,  but  even  of  their  groans,  which  are  the  language 
of  nature.  See  the  divine  pity  in  hearing  the  prisoners'  groans, 
and  the  divine  power  in  loosing  the  prisoners'  bonds,  even  when 
they  are  appointed  to  death,  and  are  pinioned  and  double-shackled. 
We  have  an  instance  in  Peter,  Acts,  12.  G. 

Such  instances  as  these  of  the  divine  condescension  and  com- 
passion, will  help,  1.  To  declare  the  tiame  of  the  Lord  in  Zion, 
and  to  make  it  appear  that  he  answers  his  name  which  he  himself 
proclaimed.  The  Lord  God,  gracious  and  merciful;  and  this 
declaration  of  his  name  in  Zion  shall  be  the  matter  of  his  praise 
•in  Jerusalem,  v.  21.  If  God  by  his  providences  declare  his  name, 
we  must  by  our  acknowledgments  of  them  declare  his  praise, 
which  ought  to  be  the  echo  of  his  name.  God  will  discharge  his 
people  tliat  were  prisoners  and  captives  in  Babylon,  that  they  may 
declare  his  name  in  Zion,  the  place  he  has  chosen  to  put  his  name 
Ihrre,  and  his  praise  in  Jerusalem,  at  their  return  thither;  ni  the 
land  of  their  captiC^ity  they  could  not  sing  the  songs  of  Zion, 
(137.3,4,)  and  therefore  God  brought  them  agam  to  Jerusalem, 
that  thev  mrght  sing  them  there.  For  this  end,  God  gives  liberty 
from  bondage  ;  Brinq  my  soulout  of  prison,  that  J  may  praise  thy 
uame:  (142.  7.)  for  this,"  he  gives  life  from  the  dead  ;  Let  my  soul 
live,  and  it  shall  praise  thee,  119. 175.  2.  They  wdl  help  to  draw 
in  others  to  the  worship  of  God;  (.;.22.)  When  the  people  of  God 
I  are  gathered  together  at  Jerusalem,  (as  thev  were,  after  then 


PSALMS.  CII. 


Tlie  Elernity  of  (^od. 


r^tnrn  out  of  BalAlon,)  niawy  onI  of  flie  kingdoms  joined  with 
!li(>;ti  In  xrrvf  l/tc  LoriL  This  was  fulfilled,  (Ezra,  6. 21.)  where 
«e  find  f!i;it  not  only  the  children  of  Israel  that  were  come  out  of 
t  ;i|;tivitv,  hut  many  tliat  had  separated  thenisclccs  from  them 
nmonif  llic  livolhen,  did  keep  the  feast  of  unleavened  bread  with 
joy.  But  it  may  look  further,  at  the  eonversion  of  the  Gentiles  to 
'the  fai!h  of  Christ  in  the  latter  days.  Christ  has  proclaimed 
liherlv  to  the  captives,  and  the  opening  of  the  prison  to  them  that 
vere  hound,  that  they  may  declare  the  name  of  the  Lord  in  the 
gospel-church,  in  which  Jews  and  Gentiles  shall  unite. 

2.3.  He  weakened  my  strenp;th  in  the  way;  he 
shortened  my  days.  24.  1  said,  O  my  God,  take 
me  not  away  in  the  midst  of  my  days:  thy  yeai-s 
are  ihroiighoiit  all  generations.  25.  Of  old  hast 
(hon  laid  the  foundation  of  the  earth:  and  the 
heavens  are  the  works  of  thy  hands.  20.  They 
shall  perish,  but  thou  shalt  endure:  yea,  all  of 
lliein  sliall  Max  old  like  a  gamient;  as  a  vesture 
xlialt  thou  change  them,  and  they  shall  be  changed  : 
27.  But  tljon  art  the  same,  and  thy  years  shall 
have  no  end.  28.  The  children  of  thy  servants 
sliali  continue,  and  their  seed  shall  be  esti^^blished 
hrd'ore  thee. 

We  may  here  observe, 

I.  The  imminent  danger  that  the  Jenisti  church  was  in,  of 
!>eing  quile  extirpated  and  cut  off  l)y  the  captivity  in  Babylon; 
(c.  23.)  lie  rvvakeyied  my  strength  in  the  way.  They  were  for  many 
nges  in  the  way  to  the  performance  of  the  great  promise  made  to 
Iheir  fathers  concerning  the  Messiah,  longing  as  nuich  for  it 
as  ever  a  traveller  dirl  to  be  at  his  journey's  end;  tile  legal 
hislitiitions  led  tlicm  in  ihe  way ;  but  when  the  ten  tribes  were 
lost  in  Assyria,  and  the  two  almost  lost  in  Babylon,  the  strength 
tif  that  nation  was  weakened,  and,  in  all  appearance,  its  day 
shortened,  for  they  said.  Our  hope  is  lost,  we  are  rut  off  for  our 
parts,  Ezek.  37.11.  And  then  what  comes  of  the  promise,  that 
Shiloh  should  arise  out  of  Judah,  the  star  out  of  .Tacob,  and  the 
Messiah  out  of  the  family  of  David?  If  these  fail,  the  promise 
fails.  This  the  psalmist  speaks  of  as  in  his  own  person,  and  it  is 
very  applicable  to  two  of  the  common  afflictions  of  this  time. 
1 .  To  be  sickly ;  bodily  distempers  soon  weaken  our  strength  in 
the  way,  nialie  the  keepers  of  the  house  to  tiend)le,  and  the 
strong  men  to  bow  themselves.  2.  To  be  short-lived ;  where  the 
former  is  felt,  this  is  feared  ;  when,  in  the  midst  of  our  days, 
according  to  a  course  of  nature,  our  strength  is  weakened,  what 
(•an  we  expect  but  that  the  number  c,f  our  months  should  be  cut 
off  in  the  midst;  and  what  should  we  do  but  provide  accordingly? 
^Ve  must  own  God's  hand  in  it,  f(T  in  his  hand  our  strength  and 
lime  are;  and  must  reconcile  it  to  his  love,  for  it  has  often  been 
Ihe  lot  of  those  that  have  used  their  strength  well,  to  have  it 
weakened  ;  and  of  those  that  could  very  ill  be  spared,  to  have 
their  days  shortened. 

II.  A  prayer  for  the  continuance  of  it;  (r.  24.)  "  0  my  God, 
take  vie  not  oufiy  in  Ihe  midst  of  my  days;  let  not  this  poor  church 
))e  cut  off  in  the  midst  <if  the  days  assigned  it  by  the  promise; 
lei  it  not  he  cut  off  till  Ihe  Messiah  is  come.  Destroy  it  not,  for 
that  blessing  is  in  lirr,''  !sa.  fj.5.  8.  She  is  a  criminal,  hut,  for  "the 
sake  of  that  blessing  w  hieh  is  in  her,  she  pleads  for  a  reprieve.  This 
is  a  prayer  for  the  afflicted,  and  which,  with  submission  to  the  will 
of  God,  we  may  in  faiUi  put  up,  thnt  God  would  not  takevs  away 
in  the  midst  of  our  days,  but  that,  if  it  be  is  will,  he  would  spare 
us  to  do  him  further  service,  and  to  be  made  riper  for  heaven. 

III.  A  plea  to  enforce  this  prayer,  taken  from  the  eternity  of 
the  Messiah  ])romised,  v.  25.. 27.  The  apostle  quotes  tliese 
verses,  (Heb.  1. 10.  .12.)  and  tells  us;  He  saith  this  to  the  Son, 
and  in  that  exposition  wc  must  acquiesce.  It  is  very  comfortable, 
I*  »e{erence  to  all  the  changes  that  pass  over  the  church,  and  all 


the  dangers  it  is  in,  that  Jesns  Christ  is  ihe  same  yesterday/, 
to-day,  and  for  ever.  Thy  years  arc  ihroughout  all  generations, 
and  cannot  be  shortened.  It  is  likewise  comfortable,  in  reference- 
to  the  decay  and  death  of  our  own  bodies,  and  the  removal  of 
our  friends  from  us,  that  God  is  an  evcrlastnig  God,  and  that' 
therefore,  ii  he  be  our's,  in  him  we  may  have  everlasting  con- 
solation. In  this  plea  observe  how  to  illustrate  the  eternity  of  Ihe 
Creator;  he  compares  it  with  the  mutability  of  the  creature;  for 
it  is  God's  sole  prerogative  to  be  unchangeable. 

I.God  made  the  world,  and  therefore  had  a  being  before  it 
from  eternity ;  the  Son  of  God,  the  Eternal  Word,  made  the  world. 
It  is  expressly  said.  All  things  were  made  by  him,  and  teithout 
him  was  not  any  thing  made  that  was  made;  and  therefore  t hi 
same  was  in  the  beginning,  from  eternity,  with  God,  and  was  God, 
John,  i.l..3.  Col. 1.1(5.  Eph. 3. 9.  Heb.  1.2.  Earth  and  heaven, 
and  the  hosts  of  both,  include  the  universe  and  its  fulness,  and 
these  derive  their  being  from  God  by  his  Son;  (i'.  25.)  "  Of  old 
hast  thou  laid  t he  foundation  of  the  earth,  that  is  foundetl  on  the 
seas,  and  on  the  floods,  and  yet  it  abides;  much  more  shall  the 
church,  which  is  built  upon  a  roek.  The  heavens  are  the  work  of 
thy  hands,  and  by  thee  are  all  their  motions  and  influences 
directed;"  God  is  therefore  the  Fountain,  not  only  of  all  being, 
but  of  all  power  and  dominion.  See  how  fit  the  great  Redeemer 
is  to  be  intrusted  with  all  power,  both  in  heaven  and  in  earth, 
since  he  himself,  as  Creator  of  both,  perfectly  knows  both,  and 
is  entitled  to  both. 

2.  God  will  unmake  the  xvorld  again,  and  therefore  shall  have  a 
being  fo  eternity;  (u. 26,27.)  They  shall  perish,  for  fhou  shell 
change  them  by  the  same  almighty  power  lliat  made  them,  and 
therefore,  no  doubt,  thoti  shalt  endure;  thou  art  the  same.  God 
and  the  world,  Christ  and  the  creature,  are  rivals  for  the  inner- 
most and  uppermost  place  in  the  soul  of  man,  the  immortal  soni; 
now  what  is  here  said,  one  would  think,  were  enough  to  decide 
the  controversy  immediately,  and  to  determine,  as  for  God  and 
Christ.  For,  (1.)  A  portion  in  the  creature  is  fading  and  dying; 
They  shall  perish,  they  will  not  last  so  long  as  we  shall  last  ;  the 
day  is  coming  when  the  earth  and  all  the  works  that  are  therein 
shall  be  burnt  up;  and  then  what  will  become  of  those  that  have 
laid  up  their  treasure  in  it ;  Heaven  and  earth  shall  tcax  old  as  a 
garment ;  not  by  a  gradual  decay,  but,  when  the  set  time  comes, 
they  shall  be  set  aside  like  an  old  garment  that  we  have  no  more 
occasion  for;  As  a  vesture  shalt  thou  change  them,  and  they  shall 
be  changed;  not  annihilated,  but  altered,  it  may  be,  so  that  they 
shall  not  be  at  all  the  same,  but  new  heavens  and  a  new  earth. 
See  God's  sovereign  dominion  over  heaven  and  earth;  he  can 
change  them  as  he  pleases,  and  when  he  pleases,  and  the  constant 
changes  they  are  subject  to,  in  the  revolutions  of  day  and  ni;alit, 
summer  and  winter,  are  earnests  of  their  last  and  final  cIiskct', 
when  the  heavens  and  time  shall  be  no  more.  (2.)  A  portion  in 
God  is  perpetual  and  everlasting;  Thou  art  the  same,  suhjecl  to 
no  change;  and  thy  years  have  no  end,  v.  27.  Christ  iviil  be 
the  same  in  the  performance  that  he  was  in  the  promise;  the 
sa?ne  to  his  church  in  captivity  that  he  was  to  his  church  at  libertv. 
Let  not  the  church  fear  the  weakening  of  her  strength,  or  the 
shortening  of  her  d-ays,  while  Christ  himself  is  both  her  Slrenglli 
and  her  Life;  he  is  the  same,  and  has  said.  Because  I  live,  yi: 
shall  live  also.  Christ  came  in  the  fulness  of  time,  and  set  up  his 
kingdom  in  spile  of  Ihe  power  of  the  Old-Testament  Babylon, 
and  he  will  keep  it  up  in  spile  of  the  New-Testament  Babvlon. 

IV.  A  comfortable  assurance  of  an  answer  to  this  jirayer; 
(y.  28.)  The  children  of  thy  servants  shall  continne ;  since  Ciirist 
is  the  same,  the  church  shall  continue  froniaone  generation  to 
another;  from  the  eternity  of  the  Head,  we  may  infer  the  perpe- 
tuity of  the  body,  Ihough  often  weak  and  distempered,  and  even 
at  death's  door.  Thev  that  hope  to  wear  out  the  saints  of  the  Most 
High  will  be  mistaken.  Christ's  servants  shall  have  children; 
those  children  shall  have  a  seed,  a  succession,  of  professing  people 
the  church,  as  well  as  the  world,  is  under  the  influence  of  thai 
blessing.  Be  fruitful  and  multiply .  These  children  shall co'ilinve, 
not  in  their  own  persons,  by  reason  of  death,  but  in  their  seed, 
which  shall  be  established  before  God,  that  is,  in  his  Kervirc,  and 


PSALMS,  CII,  CJII. 


Cheerful  Praise. 


(>v  his  grace;  ihc  entail  of  religion  sliall  not  Ll-  tul  off  viliile  i1k- 
W(]ilil  sliiiuls,  but,  as  one  generation  of  good  peojile  passes  away, 
an  jihor  slnill  ronie,  and  thus  the  throne  of  Christ  shall  cndiire. 

PSALM  cin. 

fhl!  psalm  citlLt  mere  for  divuliou  thnii  crimsilioti ;  it  is  a  most  excellent  psalm  of 
yndse,  and  of  general  use.  The  psalmist,  I.  fllirs  tip  Uimself  and  his  own  soul 
to  praise  God,  {v.  1,  2.)  for  his  farour  to  him  in  pnrtieular,  (r.  3.  .:>.)  to  the 
.•/iiiivi  !a  general,  and  to  all  good  men,  to  u-hom  lie  is,  and  ii-iU  be,  just,  and 
kind,  and  constant,  (r.  €>.  AS.)  and  for  his  government  of  the  uortd,  v.\9. 
II.  He  desires  the  as.iistanee  of  the  holy  angels,  and  all  the  uorks  of  God,  in 
praising  him,  v.  20.  .22.  In  singing  this  psalm,  we  must  in  a  special  manner 
fti  our  hearts  affected  with  the  goodness  of  God,  and  enlarged  in  love  and 
thankfulness. 

A  psalm  of  David, 

I.  T)LESS  the  Lord,  O  my  soul:  and  all  that 
-13  is  \vithiii  me,  bicss  his  holy  name.  2.  Bless 
the  LortD,  O  my  soul,  aud  forget  not  all  his 
benefits:  3.  Who  forniveth  all  thine  iniquities; 
who  healeth  all  thy  diseases;  4.  Who  redeemeth 
thy  life  from  destruction;  who  crowneth  thee 
with  loving-kindness  and  tender  mercies;  5.  AVho 
satisfieth  thy  mouth  with  good  things;  so  that  thy 
youth  is  renewed  like  the  eagle's. 

David  is  here  communing-  with  his  own  heart,  and  he  is  no  fool 
that  thus  talks  to  himstlf,  and  excites  his  own  soul  to  that  which 
is  good.     Observe, 

I.  How  he  stirs  up  himself  to  the  duty  of  praise,  v.  1,  2.  1.  It 
is  the  Lord  thiit  is  to  be  blessed  and  sj)oken  well  of,  for  he  is  the 
Fountain  of  all  good,  whatever  are  the  channels  or  cisterns;  it  is 
to  his  name,  his  holy  name,  that  we  are  to  consecrate  our  praise, 
giving  thanks  at  the  remembrance  of  his  holiness.  2.  It  is  the  soul 
that  if  to  be  employed  in  blessing  God,  and  all  that  is  within  us. 
We  n.ake  nothing  of  our  religious  performances,  if  we  do  not 
make  heart-work  of  them ;  if  that  which  is  within  us,  nay,  if  all 
that  is  within  us,  be  not  engaged  in  them.  The  work  requires 
the  inward  man,  the  whole  man,  and  all  little  enough.  3.  In  order 
to  our  return  of  praises  to  God,  there  must  be  a  grateful  remem- 
brance of  the  mercies  we  have  received  from  him;  Forget  not  all 
his  benefits.  If  we  do  not  give  thanks  for  them,  we  do  forget 
them;  and  that  is  unjust  as  well  as  unkind;  since  in  all  God's 
favours  there  is  so  much  that  is  memoral)le ;  "O  my  soul,  to  tliv 
shame  be  it  spoken,  thou  hast  forgotten  many  of  his  benefits;  but 
Burely  thou  wilt  not  forget  them  ail,  for  thou  shouldest  not  have 
forgotten  any." 

II.  How  he  furnishes  himself  with  abundant  matter  for  praise, 
and  that  which  is  very  affecting;  "Come,  my  soul,  consider  what 
God  has  done  for  thee." 

1.  "He  has  pardoned  thy  sins,  (t>.  3.)  he  has  forgiven,  and 
does  forgive,  all  thine  iniquities."  This  is  mentioned  first,  because, 
by  the  pardon  of  sin,  that  is  taken  away  which  kept  good  things 
from  us,  and  we  are  restored  to  the  favour  of  God,  which  bestows 
pood  things  on  us.  Think  what  the  provocation  was,  it  was 
iniquity,  and  yet  pardoned;  how  many  the  provocations  were,  and 
yet  all  pardoned  ;  He  has  forgiven  all  our  trespasses.  It  is  a 
continued  act;  he  is  still  forgiving,  as  we  are  still  sinning  and 
repenting. 

2.  "He  has  cured  thy  sickness."  The  corruption  of  nature  is 
the  sickness  of  the  soul,  it. is  its  disorder,  and  threatens  its  deatli ; 
this  is  cured  in  sanctification ;  when  sin  is  mortified,  the  disease 
is  healed;  though  complicated,  it  is  all  healed.  Our  crimes  were 
capital,  but  God  saves  our  lives  by  pardoning  them;  our  diseases 
were  mortal,  but  God  saves  our  lives  by  healing  them.  These 
two  go  together,  for  as  for  God,  his  work  is  perfect,  and  not 
done  by  halves;  if  God  take  away  the  guilt  of  sin  by  pardoning 
mercy,  he  will  break  the  power  of  it  by  renewing  grace.  Where 
Christ  is  made  Righteousness  to  any  sotil,  he  is  made  Sanctifica- 
tion, 1  Cor.  1.30. 


3.  "He  has  rescued  the?  from  danger."  A  man  may  Ik-  iu 
peril  of  life,  not  only  by  his  crimes,  <ir  his  diseases,  but  by  il)*' 
power  of  his  enemies;  ;iiid  liitrcf.ire  here  also  we  experience 
the  divine  goodness;  Who  redccmvtk  thy  life  from  dcstructiun, 
d'.  4.)  from  the  destroyer;  yV«m  hell,  so  thcChaldce;  from  the 
second  death.  The  redemption  of  the  soid  is  precious,  we  cannot 
compass  it,  and  llierefore  are  the  more  indebted  to  divine  grace 
that  has  wrought  it  out,  to  iiiiu  wlm  has  obtained  eternal  redemp- 
tion for  us.     See  Job,  33.  24, 2S. 

4.  "He  has  not  only  saved  thee  from  death  and  ruin,  but  has 
made  thee  truly  and  com])lelely  happy,  with  honour,  pleasure, 
ami  long  life." 

(1.)  "He  has  given  thee  true  honour  and  great  honour;  no  lts.s 
than  a  crown  ;  lie  crowns  thee  with  his  loving -kindness  and  tender 
mercies;"  and  what  greater  dignity  is  a  poor  soul  cripable  of,  than 
to  i)e  advanced  into  the  love  and  favour  of  God  '.  This  honour  hava 
all  bis  saints.     What  is  llie  crown  of  glory  but  God  s  favour? 

(2.)  "He  has  given  thee  true  pleasure;  He  satisfies  thy  moiilk 
icitk  good  things;"  (y.  5.)  It  is  only  the  favour  and  grace  of  Ciod, 
that  can  give  satisfaction  to  a  soul,  can  suit  its  cap-ricities,  sup|>lv 
its  needs,  and  answer  to  its  desires;  nothing  but  divine  wisdom 
can  undertake  to  fill  its  treasures;  (Prov.  8.21.)  other  things  will 
surfeit,  but  not  satiate,  Eccl.  6.7.   Isa.  55.2. 

(3.)  "He  has  given  thee  a  prospect  and  pledge  of  long  life; 
l^iy  youth  is  renewed  like  the  eagle's."  The  c.Tgle  is  long-lived, 
and,  as  naturalists  say,  when  she  is  near  100  years  old,  casts  all 
her  feathers,  (as  indeed  she  changes  them  in  a  great  meusui-e 
every  year  at  moulting  time,)  and  fresh  ones  come,  so  that  she 
becomes  young  again.  When  God,  by  the  graces  and  comforts 
of  his  Spirit,  recovers  his  people  from  their  decays,  and  fills  them 
witli  new  life  and  joy,  which  is  to  them  an  earnest  of  eternal  life 
and  joy,  then  they  may  be  said  to  return,  to  the  days  of  their 
youth.  Job,  33.  25. 

G.  The  Lord  execuleth  righteousness  and  judjoc- 
ment  for  all  that  are  oppressed.  7.  He  made 
known  his  ways  unto  Moses,  his  acts  unto  the 
children  of  Israel.  8.  The  Lord  is  merciful  and 
gracious,  slow  to  anger,  and  plenteous  in  mercy 
9.  He  will  not  always  chide:  neither  will  he  keep 
his  auger  for  ever.  10.  He  hath  not  dealt  with  u.s 
after  our  sins;  nor  rewarded  us  according  to  our 
iniquities.  11.  For  as  the  heaven  is  high  above 
the  earth,  so  great  is  his  mercy  toward  them  that 
fear  him.  12.  As  far  as  the  east  is  from  the  west, 
so  far  hath  he  removed  our  transgressions  from  us. 
13.  Like  as  a  father  pitieth  his  children,  so  the  ^ 
Lord  pitieth  them  that  fear  him.  14.  For  he 
knoweth  our  frame;  he  remembereth  that  we  are 
dust.  \b.  As  for  man,  his  days  «/e  as  grass:  as 
a  flower  of  the  field,  so  lie  flourisheth.  16.  For 
the  wind  passeth  over  it,  and  it  is  gone;  and  the 
place  thereof  shall  know  it  no  more.  17.  But  the 
mercy  of  the  Lord  is  from  everlasting  to  everlasting 
upon  them  that  fear  him,  and  his  righteousness 
utito  children's  children;  18. To  such  as  keep  his 
covenant,  and  to  those  that  remember  his  com- 
mandments to  do  them. 

Hitherto  the  psalmist  had  only  looked  back  upon  his  own 
experieitces,  and  thence  fetched  matter  for  praise;  here  he  looks 
abroad,  and  takes  notice  of  his  favour  to  others  also,  for  in  them 
we  should  rejoice,  and  give  thanks  for  them:  all  the  saints  being 
fed  at  a  common  table,  and  sharing  in  the  same  blessings. 
il       I.  Truly  God   is  goovl  to  all;   (t\  6.)  He  executes  rigitteousneu 


PSALMS,  cm. 


Cheerful  Praise 


and  judgment,  not  only  for  his  own  people,  but/or  all  that  are 
oppressed;  for,  even  in  common  providence,  he  is  the  Patron  of 
wronged  innocency,  and,  one  way  or  other,  will  plead  the  cause 
of  those  that  are  injured  against  their  op}>ressois.  It  is  liis 
honour  to  humble  the  proud,  and  hel])  the  helpless. 

II.  lie  is  in  a  special  manner  good  to  Israel,  to  every  Israelite 
indeed,  that  is  of  a  clean  and  upright  heart. 

1.  lie  has  revealed  himself  and  his  grace  to  us  ;  (v.  7.)  He  made 
known  his  nays  unto  Moses,  and  by  him  his  acts  to  the  children 
of  Israel ;  not  only  by  his  rod  to  those  who  then  lived,  but  by 
his  pen  to  succeeding  ages.  Note,  Divine  revelation  is  one  of  tlie 
first  and  greatest  of  divine  favours  with  which  the  church  is 
blessed;  for  God  restores  us  to  himself  by  revealing  himself  to 
us,  and  gives  us  all  good  by  giving  us  knowledge.  He  has 
made  kno\>n  his  acts  and  his  ways,  his  nature,  and  the  methods 
of  his  dealing  wilh  the  children  of  men,  that  they  mav  know 
both  what  to  conceive  of  him,  and  what  to  expect  from  him;  so 
Dr.  Hammond.  Or,  by  his  waysv/e  may  understand  his  piece;)/*, 
the  way  which  he  requires  us  to  walk  in;  and  by  his  acts,  or 
designs,  (as  the  word  signifies,)  his  promises  and  purposes  as  to 
what  he  will  do  with  us.    Thus  fairly  does  God  deal  with  us. 

2.  He  has  never  been  rigorous  and  severe  with  us,  but  always 
tender,  full  of  compassion,  and  ready  to  forgive. 

(1.)  It  is  in  his  nature  to  be  so;  (v.  8.)  The  Lord  is  tnerciful 
and  gracious;  this  was  his  way  which  he  made  known  unto 
Moses  at  mount  Horeb,  when  he  thus  proclaimed  his  name, 
(Exod.  34.6, 7.)  in  answer  to  Moses's  request,  (cA.33.13.)  / 
beseech  thee,  shew  me  thy  way,  that  I  may  know  thee.  It  is  my 
way,  says  God,  to  pardon  sin.  [l.]He  is  not  soon  angry,  v.  8, 
He  is  sloiv  to  anger,  not  extreme  to  mark  what  we  do  amiss,  nor 
ready  to  take  advantage  against  us.  He  bears  long  with  those 
tliat  are  very  provoking,  defers  punishing,  that  he  may  give  space 
to  repent,  and  does  not  speedily  execute  the  sentence  of  his  law. 
He  could  not  be  thus  sloiv  to  anger,  if  he  were  not  plenteous  in 
mercy,  {he  very  Father  of  inercies.  [2.]  He  is  not  long  angry; 
for,  (r.  9.) //e  III//  not  always  chide,  though  we  always  offend, 
and  deserve  chiding.  Though  he  signify  his  displeasure  against 
us  for  our  sins,  by  the  rebukes  of  Providence,  and  the  reproaches 
of  our  own  consciences,  and  thus  cause  grief,  yet  he  will  have 
compassion,  and  will  not  always  keep  us  in  pain  and  terror,  no 
not  for  our  sins,  but,  after  the  spirit  of  bondage,  will  give  the 
spirit  of  adoption.  How  unlike  are  those  to  God,  who  always  chide, 
«ho  lake  every  occasion  to  chide,  and  never  know  when  to  cease! 
What  would  become  of  us,  if  God  should  deal  so  with  us?  He 
irill  not  keep  his  anger  for  ever,  against  his  own  people,  but  will 
gather  them  with  everlasting  mercies,  Isa.  54. 8. — 57. 16. 

(2.)  We  have  fomid  him  so:  we,  for  our  parts,  must  own  that 
hr  has  not  dealt  wilh  lis  after  onr  sins,  r.lO.  The  scripture  says 
:i  gnat  deal  of  the  mercy  of  God,  and  we  may  all  set  to  our  seal, 
I'lal  it  is  true,  that  we  have  experienced  it.  If  he  had  not  been  a 
God  of  jiatience,  we  had  been  in  hell  long  ago;  but  he  has  not 
I'lrarded  us  after  our  iniquities;  so  they  will  say  who  know  what 
."  ii  deserves.  He  has  not  inflicted  the  judgments  which  we  have 
I'leriled,  nor  deprived  us  of  the  comforts  which  we  have  forfeited  ; 
^'lll(h  should  make  us  think  the  worse,  and  not  the  belter,  of 
Mil :   for  God's  patience  should  lead  vs  to  repentance,  Rom.  2. 4. 

•V  He  has  pardoned  our  sins;  not  only  mine  iniquity,  (v.  3.) 
*<'i\  mir  Iransf/ressions;  (i).  12.)  though  it  is  of  our  own  benefit, 
by  the  pardoning  mercy  of  God,  that  we  are  to  take  the  comfort, 
\et  of  the  benefit  others  have  by  it  we  nmst  give  him  the  glory. 
Observe,  (1.) The  transcendent  riches  of  God's  mercy;  (y.  11.) 
As  the  heaern  is  high  above  the  earth,  (so  high,  that  the  earth  is 
but  a  pouit  to  the  vast  expanse,)  so  Gods  mercy  is  above  the 
merits  of  those  thai  fear  him  most:  so  much  above  and  bevoiid 
them,  that  there  is  no  proportion  at  all  between  them  ;^  the 
greatest  performances  of  man's  duty  cannot  demand  the  leas 
tokens  of  God's  favour  as  a  debt,  and  therefore  all  the  seed  of 
Jacob  will  join  wilh  him  in  owning  themselves  less  than  the  least  <i 
all  God's  mercies.  Gen.  32. 1 0.  Observe,  God's  mercy  is  thus  greal 
toward  them  that  fear  him,  not  toward  them  that  trifle  with  him. 
"Ve  must  fear  the  Lord  and  his  goodnes*.    (2.)  The  fulness  of  hi, 


pardons,  an  evidence  of  the  riches  of  his  mercy;  {p.  12.)  As  Jar 
as  the  east  is  from  the  west,  (which  two  quarters  of  the  world  are 
of  greatest  extent,  because  all  known  and  inhabited,  and  therefore 
geographers  that  way  reckon  their  longitudes,)  so  far  has  he 
removed  ovr  transgressions  from  us,  so  that  they  shall  never  be 
laid  to  our  charge,  nor  rise  up  in  judgment  against  us.  The  sins 
of  believers  shall  be  remembered  no  more,  shall  not  be  mentioned 
unto  them,  they  shall  be  sought  for,  and  not  found.  If  we 
thoroughly  forsake  them,  God  will  thoroughly  forgive  them. 

4.  He  has  pitied  our  sorrows,  d.  13, 14.  Observe,  (1.)  Whom 
he  pities;  them  that  fear  him,  all  good  people,  who  in  this  world 
may  become  objects  of  pity  on  account  of  ihe  grievances  to  which 
they  are  not  only  born,  but  born  again.  Or  it  may  be  under- 
stood of  those  who  have  not  yet  received  the  spirit  of  adoption, 
but  are  yet  trembling  at  his  word;  those  he  pities,  Jer.  31. 18,  20. 
(2.)  How  he  pities;  as  a  father  pities  his  children,  and  does  ihem 
good  as  there  is  occasion.  God  is  a  Father  to  them  that  fear 
him,  and  owns  them  for  his  children,  and  he  is  tender  of  them 
as  a  father.  The  father  pities  his  children  that  are  weak  in 
knowledge,  and  instructs  ihtm  ;  pities  them  when  they  are  frowai'd, 
and  bears  with  them ;  pities  them  when  they  are  sick,  and  comforts 
them;  pities  them  (Isa. 66. 13.)  when  Ihey  are  fallen,  and  helps 
them  up  again ;  pities  them  when  they  have  offended,  and,  upon 
their  submission,  forgives  them;  pities  them  when  they  are 
wronged,  and  rights  them;  thus  the  Lord  pitieth  them  that  fear 
him.  (3.)  Why  he  pities;  for  he  knows  our  frame.  He  has  reason 
to  know  our  frame,  for  he  framed  us ;  ana,  having  himself  made 
man  of  the  dust,  he  remembered  that  he  is  dust,  not  only  by  con- 
stitution, but  by  sentence;  Dust  thou  art.  He  considers  the 
frailty  of  our  bodies,  and  the  folly  of  our  souls,  how  little  we  can 
do,  and  expects  accordingly  from  us,  how  little  we  can  bear,  and 
lays  accordingly  upon  us;  in  all  which  appears  the  tenderness 
of  his  compassion. 

5.  He  has  perpetuated  his  covenant-mercy,  and  thereby  pro- 
vided relief  for  our  frailty,  c.  15..18.     See  here, 

(1.)  How  short  man's  life  is,  and  of  what  uncertain  continu- 
ance; Ihe  lives  even  of  great  men  and  good  men  are  so;  and 
neither  their  greatness  nor  their  goodness  can  alter  the  property 
of  Ihem;  As  for  man,  his  days  are  as  grass,  which  grows  out  of 
the  earth,  rises  but  a  little  way  above  it,  and  soon  withers,  and 
returns  to  it  again.  See  Isa.  40. 6, 7.  Man,  in  his  best  estate, 
seems  somewhat  more  than  grass,  he  flourishes  and  looks  gav; 
yet  then  he  is  but  like  a  flower  of  Ihe  field,  which,  though 
distinguished  a  little  from  the  grass,  will  wither  with  it.  The 
flower  of  the  garden  is  commonly  more  choice  and  valuable,  and, 
though  in  its  own  nature  withering,  will  last  the  longer  for  its 
being  sheltered  by  the  garden-wall,  and  the  gardener's  care;  but 
the  flower  of  Ihe  field  (to  which  life  is  here  compared)  is  not  only 
withering  in  itself,  but  exposed  to  Ihe  cold  blasts,  and  liable  to 
be  cropt  and  trod  on  by  the  beasts  of  the  field.  Man's  life  is  not 
only  wasting  of  itself,  but  its  period  may  be  anticipated  by  a 
thousand  accidents.  When  the  flower  is  in  its  perfection,  ;• 
blasting  wind,  unseen,  unlooked  for,  passes  over  it,  and  it  is  gone; 
it  hangs  Ihe  head,  drops  the  leaves,  dwindles  into  the  ground 
again,  and  the  place  thereof,  which  was  proud  of  it,  now  knoics 
it  no  more.  Such  a  thing  is  man:  God  considers  it,  and  pities 
him  ;  let  him  consider  it  himself,  and  be  humble,  dead  to  this 
world,  and  thoughtful  of  another. 

(2.)  How  long  and  lasthig  God's  mercy  is  to  his  people; 
(v.  17, 18.)  it  will  continue  longer  than  their  lives,  and  will  survive 
their  present  state.     Observe, 

[1.]  The  description  of  those  to  whom  this  mercy  belongs ;  they 
are  such  as  fear  God,  such  as  are  truly  religious,  from  principle. 
Firr.t,  Thev  live  a  life  of  faith;  for  they  keep  God's  covenant, 
having  taken  hold  of  it,  they  keep  hold  of  it,  fast  hold,  and  « ill 
not  let  it  go.  They  keep  it  as  a  treasure,  keep  it  as  their  portion, 
and  would  not  for  ail  the  world  part  with  it,  for  it  is  their 
life.  Secondly,  They  live  a  life  of  obedience;  they  remember  his 
commandments  to  do  them,  else  they  do  not  keep  his  covenant. 
Those  only  shall  have  the  benefit  of  God's  promises  that  make 
exnisciencc  of  lii?  precepts.     See  who  they  are  that  have  a  good 


I 


rsALMs,  cm,  CIV. 


Cliecrful  Praise. 


fnfmory,  as  well  as  a  good  understanding ,  (111.10.)  ttiose  that 
remember  God's  commandments,  not  to  talk  of  them,  but  to  do 
them,  and  to  he  ruled  hv  tliPiii. 

[2.1  The  continuance  of  the  mercy  which  belongs  to  «uch  as. 
these:  it  will  hist  Iheni  longer  thnn  their  lives  on  earth,  and  there- 
fore they  need  not  he  tronliled  thou^ii  their  lives  be  short,  since 
rie.Ttli  itself  will  be  no  abridi^nient,  no  infrlnnenient,  of  their  bliss. 
God's  mercy  is  better  than  life,  for  it  will  out-livir  it;  Fir.st,  To 
their  souls,  which  are  immortal,  to  them  the  meriy  of  the  Lord 
K  from  everlasting  to  evcrlas/iiiii ;  from  e\eilaslinu  in  the  councils 
of  it,  to  eveiliistin}>'  in  the  consequences  of  it;  in  their  elccti(m 
before  the  world  was,  and  their  glorification  when  this  world 
shall  be  no  more;  for  they  arc  predestinated  to  the  i/i/(er//«(;c(", 
(E))h.  1.  11.)  and  look  for  the  merey  of  the  Lord,  the  Lord  Jesus, 
unto  eternal  life.  Secondltf,  To  their  seed,  which  shall  be  kept 
up  to  the  cud  of  time:  (102.  20.)  His  righteousness,  the  truth  of 
Ills  promise,  shall  be  vnto  ehi/dren's  children;  provided  thev  tread 
in  the  steps  of  their  predecessors'  piety,  and  keep  his  covenant, 
OS  they  did,  then  shall  mercy  be  preserved  to  them,  even  (o  a 
thousand  generations. 

19.  The  Lord  hath  pre})ared  his  throne  in 
tne  heavens;  and  his  kinodoni  i-ulelh  over  all. 
20.  Bless  the  Lord,  ye  his  angels,  that  excel  in 
strengtii,  that  do  his  commandments,  Iiearkening 
unto  the  voice  of  his  ^vo^d.  21.  Bless  ye  the 
Lord,  all  ye  iiis  hosts ;  i/e  ministers  of  his,  that 
do  his  pleasuie.  22.  Bless  tlie  LoRD,  all  his 
works  in  all  places  of  his  dominion:  bless  the 
Lord,  O  my  soul. 

Here  is, 

L  The  doctrine  of  universal  providence  hiid  <fowti,  v.  19.  He 
has  secured  the  happiness  of  his  peculiar  people  by  promise  ar.d 
covenant,  but  the  order  of  mankind,  and  the  world  in  general, 
he  secures  by  common  providence.  I'he  Lord  has  a  throne  of  his 
own,  a  throne  of  glory,  a  throne  of  goverMment;  he  that  made  all, 
rules  all,  and  both  bvaword  of  power;  he  has  prepared  his  throne, 
has  fixed  and  established  it  that  it  cannot  be  shaken  ;  he  has 
fore-ordained  all  the  measures  of  his  government,  and  d<ies  all 
Recording-  to  the  counsel  of  his  own  will.  He  has  prepared  it  in  the 
heavens,  above  us,  and  out  of  sight;  fi;r  he  holds  back  the  face  of 
his  throne,  and  spreads  a  cloud  upon  it,  (Job,  26.  9.)  vet  can  him- 
self j»/rf(/e  through  the  dark  cloud.  Job,  22. 13.  Hence  the  heavens 
are  said  to  rule,  (Dan.  4.  2(5.)  isr.d  se  are  ied  to  consider  this  by 
the  influence  which  even  the  visible  heavens  have  upon  this  earth, 
their  dominion.  Job,  33.  33.  (ien.  1.  IG.  But  thougli  Ciod's  throne 
is  in  lieaven,  and  there  he  keeps  his  court,  and  thither  we  are  to 
direct  to  him,  (Our  Father  which  art  in  hcavet},)  yet  his  kingdom 
rules  over  all.  He  takes  cognizance  of  all  the  inhabitants,  and 
all  the  affairs,  of  this  lower  world,  and  disposes  all  persons  and 
things  according  to  the  counsel  of  his  will,  to  his  own  glory; 
(Dan.  4.  35.)  His  kingdom  rules  over  all  kings,  and  all  kingdoms, 
and  from  it  there  is  no  exempt  jurisdiction. 

n.  The  dutv  of  universal  praise  inferred  from  it:  if  all  are 
under  God's  dominion,  all  must  do  him  homage. 

1.  Let  the  holy  angels  praise  him;  (c. 20,21.)  Bless  the  Lord, 
ye  his  angels;  and  again.  Bless  the  Lord,  all  ye  his  hosts,  ye 
ministers  of  his.  David  had  been  stirring  up  himself  and  others 
to  praise  God,  and  here,  in  the  close,  he  calls  upon  the  angels  to 
do  it:  not  as  if  thev  needed  anv  excitement  of  ours  to  praise  God, 
Ihey  do  it  continually ;  but  thus  he  expresses  his  high  thoughts 
;if  God  as  worthy  of  the  adorations  of  the  holy  angels ;  thus  he 
ijuickens  himself  and  others  to  the  duty,  with  this  consideration. 
That  it  is  the  work  of  angels;  and  comforts  himself,  in  reference 
lo  his  own  weakness  and  defect  in  the  performance  of  this  duty, 
Mfilh  this  consideration.  That  there  is  a  world  of  holy  angels  who 
dwell  in  God's  house,  and  are  still  praising  liim.  In  short,  tlie 
blessed  angels   are  glorious  attendants    upon   the   blessed  God. 


Observe,  ( I.)  How  well  (pialified  thev  are  for  tlic  post  they  are  in 
They  are  able;  for  Ihey  excel  in  strength;  they  are  mighty  ia 
strength,  so  the  word  is:  they  arc  able  to  bring'grcat  things  t« 
pass,  and  to  abide  in  liieir  wi.rk  wilhiml  weariness.  And  Ihey  ars 
as  willing  as  Ihey  aiv  ;d.le  ;  Ihev  are  willing  lo  Lunw  their  work- 
for  they  /ifn)7iC)t  /o  the  voice  cf  his  Honl ;  Ihev  stand  expeclins 
commission  and  inslruclious  iivm  their  great  Lord,  and  aluaiji 
behold  bis  face,  (Malth.  ift.  10.)  lliat  li.ev  nuiv  take  the  fir.sv 
inlimalion  of  his  mind.  Thc\  are  willing  to  dn  their  work  ;  tliey  d,. 
his  commanrimiuts,  (r.2!).)  Ihe\  do  his  pleasure,  {r.'i\.)  Ihevdis 
pule  ncit  any  (li\!iie  commands,  but  readily  address  themselves  la, 
the  exeeiilion  of  them :  nor  do  Ihey  delay,  but  llv  .■-w  illlv.  Thej 
do  his  cowmandmcids  at  hearing  ;  or,  as  soon  as  thci/  hear  the  toft » 
of  his  word;  so  Dr.  I  lanimond.  To  obey  is  betlrr'lhan  sacrifice, 
for  angels  obey,  but  do  not  sacrifice.  (2.)  What  their  service  is; 
they  ai\'  hisuii<;els,  and  ininistcis  of  his;  his,  for  he  made  tlieju, 
and  njade  lh<-m  for  himself;  his,  for  he  employs  llem,  Ihough  he 
does  not  need  them;  his,  for  he  is  their  Owner  and  Lord,  thev 
belong  lo  him,  and  he  has  them  at  his  beck.  All  the  creature's 
are  his  servants,  but  not  as  the  angels  that  attend  I  he  presence  of 
his  glory.  .Soldiers,  and  seamen,  and  all  g(j(id  sidijecis,  serve  the 
king,  but  not  as  the  courtiers  do,  the  ministers  ol  slate,  and  lliose 
of  the  household.  [l.JTIie  angels  oceasionaliv  serve  (iod  iu 
this  lower  world  ;  they  do  his  comniaudnieuts,  go  on  his  errands, 
(Dan.  9. 21.)  fight  his  battles,  (2  King-s,  b".  17.)  and  minister  for  the 
good  of  his  j)eople,  Heb.  1.14.  [  2.]  They  condnnullij  praise  him 
in  the  upper  world  ;  they  began  betimes  to  do  it,  (Jcjb,  30.  7.) 
and  it  is  still  their  business,  from  which  they  rest  not  day  or  night. 
Rev.  4i  8.  It  is  God's  glory,  that  he  has  such  attendants,  but  more 
his  glory,  that  he  neither  needs  them,  nor  is  benefited  by  them. 

2.  Let  all  his  works  praise  him;  (v. 21.)  all,  in  all  places  of  hit 
dominion;  for,  because  thev  are  his  works,  they  are  under  his 
dominion  ;  and  they  were  made,  and  are  ruled,  th.it  they  may  be 
unto  him  yor  a  name  and  a  praise.  All  his  works,  that  is,  all  the 
children  of  men,  in  all  parts  of  the  world,  lei  them  all  j)raiseGod: 
yea,  and  the  inferior  creatures  too,  which  are  tiod  s  works  also, 
let  them  praise  him  objectively,  though  Ihey  caniK^t  actually  do  it; 
(145.10.)  \et  ail  this  shall  not  excuse  Da\i(l  from  doing  it,  but 
rather  excite  him  to  do  it  the  more  cheeifully,  that  he  may  bear  a 
part  in  this  concert;  for  he  concludes.  Bless  the  Lord,  O  my  soul, 
as  he  began,  v.  1.  Blessing  God,  an-'  giving  him  glory,  must  be 
the  alpha  and  the  omega  of  all  our  services.  He  began  with  Bless 
.Ike  Lord,  O  my  soul ;  and,  when  he  had  penned  and  sung  this 
excellent  hvmu  to  his  honour,  he  does  not  say,  N<iw,  O  my  soul, 
thou  hasl  blessed  the  Lord,  sit  <lown  and  rest  thee,  but.  Bless  the 
Lord,  O  my  soul,  yet  more  and  more.  When  we  have  done  ever 
so  much  in  the  service  of  God,  yet  still  we  nmst  stir  up  ourselve» 
to  do  more.  God's  praise  is  a  sul^ject  that  will  never  be  exhausted, 
and  therefore  we  liiust  never  think  this  work  done  till  we  come  to 
lieaven,  where  it  will  be  for  ever  in  the  doing. 


PSALM  CIV. 

It  is  fery  yrohahle  that  this  psnlin  ti-iis  penned  by  the  same  hand,  andai  the  aamt 
time,  as  the  former ;  fur  as  that  ended,  this  lieains,  iiilh  liless  the  Lord,  O  my 
soul,  anil  concludes  uith  it  tim.  The  shjle,  indeed,  is  sniiieulint  different,  because 
the  matter  is  so:  the  scope  of  the  Joriicoint;  psnlm  uiis  to  celt  hi  ate  tlie  goodnea 
of  God,  and  his  tender  intrcij  and  cninpassin'i.  In  irhieh  a  soft  and  sweet  style 
was  mosl  agreeable :  tlie  scope  of  this  is  lo  ci h  brute  his  /greatness  and  majesty, 
and  savereign  dominion,  ichich  ought  to  be  done  in  the  most  stately  lofty  strains 
of  poetry.  David,  in  the  former  psiiltn,  i^nve  (iod  the  glory  of  his  cotenant- 
mercy  and  lore  to  his  oivn  people,  in  this,  he  gires  him  the  glory  of  his  u-orks 
of  creation  and  providence,  his  dominion  orir,and  his  bnunly  to,all  Ihecrcaturn, 
God  is  there  praised  as  the  God  of  grace,  here  as  the  God  of  nature.  And  this 
psalm  is  ti-holly  bestowed  on  that  subject ;  not  as  \'s.  19.  «7iicA  begins  withit, 
but  passes  from  it  to  the  consideration  of  the  divine  law ;  nor  as  Vs.S.  uhicli 
speaks  of  this  but  prophetically,  and  with  an  eye  to  Christ.  This  noble  poem 
is  thought,  by  very  competent  judges,  greatly  to  excel,  not  only  for  piety  ani 
deration,  (thai  is  past  dispute,)  but  for  JVght  ,f  fancy,  brightness  of  ideas, 
surprising  turns,  and  all  the  beaulies  and  ornaments  o/  c.rpression,  any  of  the 
Greek  or  Latin  poets  upon  any  subject  of  this  nature.  Many  great  things  the 
psalmist  here  gives  God  the  glory  of,  I.  The  splendour  of  Ins  mifjesty  in  the 
upper  world,  r.  1 .  .4.  //.  The  creation  of  the  sea,  and  the  dry  land,  f.  5  .  .9. 
///.  The  provision  he  makes  for  the  maintenance  (/all  tlie  creatures  Mcerdmg 


PSALMS,  CIV. 


Tiie  Divine  Majesty 


M  theirnature,{e.  10.. IS.)  ami  again,  p.  27,28.  IV.  The  regular  course 
of  the  nun  and  moun,  v.l'J..2i.  V.  The  furniture  of  the  sea,  r.  25,  2G. 
YL  Goil'a  sorertign  power  over  all  the  creatures,  c.  29..32.  And,  lastly, 
he  cimcludcs  with  a  pleasant  and  firm  resolution  to  continue  praising  God ; 
(r.  33.  .35.)  tfith  ii-hich  u-e  should  heartily  join,  in  singing  this  psalm. 

►LESS  the  Lord,  O  my  soul.  O  Lord  my 
God,  thou  art  very  great;  thou  art  clothed 
with  honour  and  majesty.  2.  Who  coverest  thy- 
self with  light  as  tvit/i  a  garment:  who  stretchest 
out  the  heavens  like  a  curtain:  3.  Who  layeth 
the  beams  of  his  chambers  in  the  waters :  who 
maketh  the  clouds  his  chariot:  who  walketh  upon 
the  wings  of  the  wind :  4.  Who  maketh  his  angels 
spirits;  his  ministers  a  flaming  fire:  5.W/io  laid 
the  foundations  of  the  earth,  that  it  should  not  be 
removed  for  ever.  6.  Thou  coveredst  it  with  the 
deep  as  wit/i  a  garment:  the  waters  stood  above 
the  mountains.  7.  At  thyrebuke  they  fled  ;  at  the 
voice  of  thy  thunder  they  hasted  away.  8.  They 
go  up  by  the  mountains;  they  go  down  by  the 
vallies  unto  the  place  which  thou  hast  founded  for 
them.  9.  Thou  hast  set  a  bound  that  they  may 
not  pass  over;  that  they  turn  not  again  to  cover 
the  earth. 

When  we  arc  addressing  ourselves  to  any  religions  service,  we 
must  stir  up  ourselves  to  take  hold  on  God  in  it  ;  (Isa.  64.  7.)  so 
David  does  here.  "Come,  my  soid,  where  art  thou?  What  art 
thou  tliiniiing  of  ?  Here  is  work  to  he  done,  good  work,  angels' 
work;  set  about  it  in  good  earnest,  let  all  thy  iiowers  and  faculties 
be  engaged  and  employed  in  it ;   Bless  the  Lord,  O  my  soul." 

In  these  verses, 

I.  The  psalmist  looks  up  to  the  di\ine  glory  shining  in  the 
upper  world,  of  which,  though  it  is  one  of  the  things  not  seen,  faith 
is  the  evidciue.  With  what  reverence  and  holy  awe  does  he 
begin  his  meditation  with  that  acknowledgment,  O  Lord  my  God, 
thou  art  very  great !  It  is  the  joy  of  the  saints,  that  he  who  is  their 
God  is  a  great  God;  the  graiuleur  of  the  prince  is  the  pride  and 
pleasure  of  all  his  good  subjects.  The  majesty  of  God  is  here  set 
forth  by  divers  instances,  alluding  to  the  figure  which  great  princes 
in  their  public  appearances  covet  to  make;  their  equipage,  com- 
pared with  his,  (even  of  the  eastern  kings,  who  most  affected  ponii),) 
is  but  as  the  light  of  a  glow-worm,  compared  with  that  of  the  sun 
when  he  goes  forth  in  his  strength.     Princes  appear  great, 

1.  In  their  robes:  and  what  are  God's  robes?  Thoxi  art  clothed 
with  honour  and  majesty ,  v.\.  God  is  seen  in  his  works,  and 
these  bespeak  him  infinitely  wise  and  good,  and  all  that  is  great. 
Thou  coverest  thyself  with  liyht,  as  with  a  garment,  v.  2.  God  is 
light,  ( IJohn,  1.  .5.)  the  Father  of  lights ;  (Jam.  1. 17.)  he  dwells 
in  light,  (iTim.  6.  16.)  he  clothes  himself  with  it.  The  residence 
of  his  glory  is  in  the  higiiest  heaven,  that  light  which  was  created 
the  first  day,  Gen.  1.  3.  Of  all  visible  beings,  light  comes  nearest 
to  the  nature  of  a  spirit,  and  therefore  with  that  God  is  pleased  to 
cover  himself,  that  is,  to  reveal  himself  under  that  similitude,  as 
men  are  seen  in  the  clothes  with  which  they  cover  themselves ; 
and  so  only,  for  his  face  cannot  be  seen. 

2.  In  their  palaces,  or  pavilions,  when  they  take  the  field :  and 
what  is  God's  jialace,  and  his  pavilion?  He  stretches  out  the 
heavens  like  a  curtain;  (i).2.)  so  he  did  at  first,  when  he  made 
the  firmament,  which  in  the  Hebrew  has  its  name  from  its  being 
expanded  or  stretched  out.  Gen.  1.7.  He  made  it  to  divide  the 
ivaters  as  a  curtain  di\ides  belween  two  apartments:  so  he  does 
still;  he  now  .?/(('/c/ips  out  the  heavens  like  a  curtain,  keeps  them 
upon  the  stretch,  and  they  coh/ikhc  to  this  day  according  to  his  or- 
dinance. The  regions  of  the  air  are  stretched  out  about  the  earth 
like  a  curtain  about  a  bed,  lo  keep  it  warm,  and  drawn  between  us 
ai.d  the  upper  world,  to  Ir.cak  its  dazzling  light;  fur  though  God 


covers  himself  with  /»(?/U,  yet,  in  compassion  to  us,  he  makes  dark- 
ness his  pavilion ;  thick  clovds  arc  a  covering  to  him.  Thevast- 
ness  of  this  pavilion  may  lead  us  to  consider  how  great,  how  very 
great,  he  is,  ihal  fills  heaven  and  earth.  He  has  Wis  chambers,  his 
■upper  rooms,  so  the  word  signifies,  the  beams  w  h.ercoi  lie  lays  in  the 
?ca<c/-.s,  the  waters  that  are  aliove  the  firraamenl,  (ij.3.)  as  he  has 
founded  the  earth  upon  the  seas  and  floods,  the  waters  beneath  the 
firmament.  Though  air  and  water  are  fluid  bodies,  yet,  by  the 
divine  power,  they  are  kept  as  tight  and  as  firm  in  the  place 
assigned  them,  as  a  chamber  is  with  beams  and  rafters.  How  great 
a  God  is  he,  whose  j)re3ence-cliamber  is  thus  reared,  thus  fixed! 

3.  In  their  coaches  of  state,  and  their  stately  horses,  which  add 
much  to  the  magnificence  of  their  entries:  but  God  makes  the 
clouds  his  chariots,  in  which  he  rides  strongly,  swiftly,  and  far 
above  out  of  the  reach  of  opposition,  when  at  any  time  be  will  act 
by  uncommon  ))rovidences  in  the  government  of  this  world.  He 
descended  in  a  cloud,  as  in  a  chariot,  to  mount  Sinai,  to  give  the 
law,  and  to  mount  Tabor,  fo  proclaim  the  gospel,  (Malth.  17- 5.) 
and  he  walks  (a  gentle  pace  indeed,  yet  stately)  upon  the  wings 
of  the  wind.  Seel8. 10,  11.  He  commands  the  winds,  directs 
them  as  he  pleases,  and  serves  his  own  purposes  bv  them. 

4.  In  their  retinue  or  train  of  attendants:  and  here  also  God  is 
very  great;  for  (i'.  4.)  he  maketh  his  angels  spirits.  This  is 
quoted  by  the  apostle,  (Ileb.  1.7.)  to  prove  the  pre-eminence  of 
Christ  above  the  angels.  The  angels  are  here  said  to  he  his  ang<'ls 
and  his  ministei^s,  for  they  are  under  his  dominion,  and  at  his  ilis- 
posal ;  they  are  winds,  and  aflame  of  fire,  that  is,  ll.cy  apjiearcd 
in  wind  and  fire,  so  some;  or,  the  yare  as  swift  as  winds,  and  pure 
as  flan)es;  or  he  maketh  them  spirits,  so  the  ajjostle  quotes  it. 
They  are  spiritual  beings;  and,  whatever  vehicles  they  may  have 
proper  to  their  nature,  it  is  certain  thev  have  not  bodies,  as  we  have. 
Being  spirits,  they  are  so  much  the  further  removed  from  the  incum- 
brances of  the  human  nature,  and  so  much  the  nearer  allied  to  ihe 
glories  of  the  divine  nature.  And  they  are  bright  and  cjuick,  and 
ascending  as  fire,  as  a  flame  of  fire.  In  Ezekiel's  vision,  they  ran 
and  relumed  like  a  flash  of  lightning,  Ezek.  1.  14.  Thence  they 
are  called  Seraphim,  burners.  Whatever  they  are,  they  are  what 
God  made  them,  what  he  still  makes  them;  they  derive  their 
being  from  him,  having  the  being  he  gave  them,  are  held  in  being 
by  him,  and  he  makes  what  use  he  pleases  of  them. 

II.  He  looks  down,  and  looks  about,  to  Ihe  power  of  God 
shining  in  this  lower  world.  He  is  not  so  taken  up  with  Ihe 
glories  of  his  court,  as  to  neglect  even  the  remotest  of  his  terri- 
tories ;   no,  not  the  sea  and  dry  land. 

1.  He  has  founded  the  earth;  (p.  5.)  though  he  has  hung  it 
upo7i  nothing,  (Job,  26.  2.)  ponderibus  librata  suis — balanced  by  its 
own  weight;  yet  it  is  as  immoveable  as  if  it  had  been  laid  upon  the 
surest  foundations.  He  has  built  the  earth  upon  her  basis,  so  that 
though  it  has  received  a  dangerous  shock  by  Ihe  sin  of  man,  and 
the  malice  of  hell  strikes  at  it,  yet  it  shall  not  be  removed  for  ever, 
that  is,  not  till  the  end  of  time,  when  it  must  give  way  to  the  new 
earth.  Dr.  Hammond's  paraphrase  of  this  is  worth  noting.  "God 
has  fixed  so  strange  a  place  for  the  earth,  that,  being  a  heavy 
body,  one  wotdd  think  it  should  fall  every  minute;  and  yet,  which 
way  soever  we  would  imagine  it  to  stir,  it  nmst,  contrary  to  the 
nature  of  such  a  body,  fall  upwards,  and  so  can  have  no  possible 
ruin  but  by  tumbling  into  heaven." 

2.  He  has  set  bounds  to  the  sea;   for  that  also  is  his. 

(1.)  He  brought  it  within  bounds  in  the  creation.  At  first,  the 
earth,  which,  being  the  more  ponderous  body,  would  subside  of 
course,  was  covered  u-ith  the  deep,  (v.G.)  ihe  craters  ifcre  above  the 
mountains:  and  so  it  was  unfit  to  be,  as  it  was  designed,  a  habita- 
tion for  man;  and  therefore,  on  the  third  day,  God  said,  Let  the 
waters  under  the  heaven  be  gathered  unto  one  place,  and  let  the  dry 
land  appear.  Gen.  1.9.  This  command  of  Ciod  is  here  called  his 
rebuke,  as  if  he  gave  it  because  he  was  displeased  that  the  earth 
was  thus  covered  with  water,  and  not  fit  for  man  to  dwell  on. 
Power  went  along  with  this  word,  and  therefore  it  is  also  called  here 
the  voice  of  his  thunder,  which  is  a  mighty  voice,  and  produce! 
strange  effects,  v.  7.  At  thy  rebuke,  as  if  they  were  made  sensible 
)  that  they  were  out  of  their  p\a.ce,  tkey  fled,   they  hasted  away; 


PSALMS,  CIV. 


(they  called,  and  not  in  vain,  to  the  rocits  and  mountains  to  cover 
tliein;)  as  it  is  said,  on  another  occasion,  (77.10.)  T/ic  waters 
saw  tliee,  O  God,  the  waters  saw  thee,  tlieij  were  afraid.  Even 
those  fluid  bodies  received  the  impression  of  God's  terror.  But 
tens  the  Lord  displeased  against  the  rivers?  No,  it  was  ybr /Ac 
salcation  of  his  people,  Hab.  3. 8,  13.  So  here,  God  rebuked 
tlie  waters  for  man's  sake,  to  prepare  room  for  him;  for  men  must 
not  be  made  as  the  fishes  of  the  sea,  (Ilab.  1. 14.)  tiiey  must  iiave 
air  to  breallie  in.  Immediately,  tlierefore,  with  all  speed,  tiie 
waters  retired,  v.  8.  They  go  over  lull  and  dale,  (as  we  say,)  ffo 
vp  by  the  mountains,  and  doirn  by  the  rallies;  they  will  neither 
stop  at  the  former,  nor  lodge  in  llie  latter,  but  make  the  best  of 
tl^eir  way  to  the  place  whieh  thou  hast  founded  for  them,  anfl  there 
they  make  their  bed.  Let  the  obsef]uu)usiiess  even  f>f  tiic  unstable 
waters  teach  us  obedience  to  the  word  and  «ill  of  God:  for  shall 
man  alone  of  all  the  creatures  be  obstinate  ?  Let  their  retiring-  to, 
and  resting  in,  the  place  assigned  ihein,  teach  us  to  acfpiiesce  in 
llie  disposals  of  that  wise  providence  which  appoints  us  the  bounds 
of  our  habitation. 

(2.)  lie  keeps  it  within  bounds,  (v.  9.)  The  waters  are  forbid- 
den to  pass  over  the  limits  set  them;  they  may  not,  and  therefore 
they  do  not,  turn  again  to  cover  the  earth.  Once  they  did,  in 
Noah's  flood,  because  God  bade  them,  but  never  since,  because 
lie  forbids  them,  having  promised  not  to  drown  the  world  again. 
God  himself  glories  in  this  instance  of  his  power,  (Job,  38. 8, -tc.) 
and  uses  it  as  an  argument  with  us  to  fear  him,  Jer.  5.  22.  This, 
if  duly  c<msidered,  would  keep  the  world  in  awe  of  the  Lord  and 
his  goodness.  That  the  waters  of  the  sea  would  soon  cover  the 
earth,  if  God  did  not  restrain  them. 


Tlie  Divine  Bounty, 


10.  He  sendeth   the   springs 


into  the  vallies, 
which  run  among  tlie  hills.  11.  They  give  drink 
to  every  beast  of  the  field :  the  wild  asses  quench 
their  thirst.  12.  By  them  shall  the  fowls  of  tiie 
heaven  have  their  habitation,  wliich  sing  among 
the  branches.  13.  He  watereth  the  hills  from  his 
chambers:  the  earth  is  satisfied  with  the  fruit  of 
thy  works.  14.  He  canseth  the  grass  to  grow 
for  the  cattle,  and  herb  for  the  service  of  man:  that 
he  may  bring  forth  food  out  of  the  earth;  15.  And 
wine  that  maketh  glad  the  heart  of  man,  and  oil 
to  make  his  face  to  shine,  and  bread  which 
strengthenelh  man's  heart.  16.  The  trees  of  the 
Lord  are  full  of  sap;  the  cedars  of  Lebanon, 
which  he  hath  planted;  17.  Where  the  birds 
make  their  nests:  as  for  the  stork,  the  fir  trees 
are  her  house.  18.  The  high  hills  are  a  refuge  for 
the  wild  goats;  and  the  rocks  for  the  conies. 

Having  given  glory  to  God,  as  the  powerful  Protector  of  this 
earth,  in  saving  it  from  being  deluged,  here  he  comes  to  acknow- 
ledge him  as  its  bountiful  Benefactor,  who  provides  conveniencies 
for  ail  the  creatures. 

I.  He  provides  fresh  water  for  their  drink ;  He  serids  the  springs 
into  the  vallies,  v.  10.  There  is  water  enough  indeed  in  the  sea, 
that  is,  enough  to  drown  us,  but  not  one  drt)p  to  refresh  us,  be  we 
ever  so  thirsty,  it  is  all  so  salt;  and  therefore  God  has  graciously 
provided  water  fit  to  drink.  Naturalists  dispute  about  the  origin  of 
fountains;  but,  whatever  are  their  second  causes,  here  is  their  first 
Cause ;  it  is  God  that  sends  the  springs  into  the  brooks,  which  walk 
by  easy  steps  between  the  hills,  and  receive  increase  from  the  rain- 
water that  descends  from  them.  These  give  drink,  not  only  to 
man,  and  those  creatures  that  arc  immediately  useful  to  him,  but 
to  every  beast  of  the  fii'ld ;  {v.  1 1.)  for  where  God  has  given  life, 
he  provides  a  livelihood,  and  takes  care  of  all  the  creatures;  even 
the  wild  asses,  though  untameable,  and  therefore  of  no  use  to  man, 
tre  nelcon'  to  quench  their  thirst;  and  we  have  no  reason  to 
VOL.  ir.  106 


grudge  it  them,  for  we  are  belter  provided  for,  lhoui;h  born  like 
the  wild  ass's  colt.  We  have  reason  to  ihank  God  for  llie  pU-iitv 
of  fair  water  with  which  he  has  provideil  the  habitable  part  ol  his 
earth,  which  otherwise  woidd  not  be  habitable.  That  oiighl  to  be 
reckoned  a  great  mercy,  the  want  of  which  would  be'a  great 
affliclion:  and  the  more  common  it  is,  the  greater  mercy  it  is; 
l/sus  communis  aquaruin —  Ha/e;-  is  for  common  use. 

II.  He  pro\ides  food  con\enicnt  for  them,  both  for  man  and 
beast ;  the  heavens  drop  fatness ;  they  hear  the  earth,  but  God  hears 
them,  Hos.  2.21.  He  waters  the  liills  from  his  chambers,  (v.  \:\.) 
from  those  chand)ers  spoken  of,  (i-.3.)  the  beams  o/ which  he  lai/s 
in  the  waters,  those  store-chaud>ers,  the  clouds  that  distil  the 
fruitful  showers.  The  hills  that  are  not  watered  by  the  rivers,  as 
Egypt  was  by  Nile,  are  watered  by  the  rain  from  heaven,  which  is 
called  the  river  of  G'lid,  (  6ii.  9.)  a"s  Canaan  was,  Deut.  11.11,12. 
Thus  the  earth  is  satisfied  with  the  fruit  of  his  works;  either  with 
the  rain  it  drinks  in,  (the  earth  knows  when  it  has  enough,  it  is 
pity  that  any  man  should  not,)  or  with  the  products  it  brings  forth. 
It  is  a  satisfaction  to  the  earth  to  bear  the  fruit  of  God  s  works 
for  the  benefit  of  man,  for  thus  it  answers  the  end  of  its  creation. 
The  food  which  God  brings  forth  out  of  the  earth,  (v.  14.)  is  the 
fruit  of  his  works,  w  hich  the  earth  is  satisfied  icith.  Observe  how 
various  and  how  valuable  its  products  are;  for  the  cattle  there  is 
grass,  and  the  beasts  of  ])rey,that  live  not  on  grass,  feed  on  those 
that  do.  For  man  there  is  herb,  a  better  sort  of  grass,  (and  a 
dinner  of  herbs  and  roots  is  not  to  be  despised,)  nay,  he  is 
furnished  with  wine,  and  oil,  and  bread,  v.  15. 

We  may  observe  here,  concerning  our  food,  that  which  will  help 
to  make  us  both  humble  and  thankful.  1.  To  make  us  humble, 
let  us  consider  that  we  have  a  necessary  dejiendence  upon  God  for 
all  the  supports  of  this  life ;  we  live  upon  alms,  we  are  at  his  find- 
ing, for  our  own  hands  are  not  sufficient  for  us:  that  our  food 
comes  all  <uit  of  the  earth,  to  remind  us  whence  we  ourselves  were 
taken,  and  whither  we  must  return;  and  that,  therefore,  we  must 
not  think  to  live  by  bread  alone,  for  that  will  feed  the  body  only, 
but  must  look  into  the  word  of  God  for  the  meat  that  endures  to 
eternal  life;  and,  further,  that  we  are  in  this  respect  fellow-com- 
moners with  the  beasts:  the  same  earth,  the  same  spot  of  ground, 
that  brings  grass  for  the  cattle,  brings  corn  for  man.  2.  To  make 
us  thankful,  let  us  consider,  (1.)  That  God  not  only  provides  for 
us,  but  for  our  servants:  the  cattle  that  are  of  use  to  man  are  par- 
ticularly taken  care  of;  grass  is  made  to  grow  in  great  abundance 
for  them,  when  the  young  lions,  that  are  not  for  the  service  of  man, 
often  lack,  and  suffer  hunger.  (  2.)  That  our  food  is  uigh  us,  ami 
ready  to  us:  having  our  habitation  on  the  earth,  there  we  ha\eour 
storehouse,  and  depend  not  on  the  merchant-ships  that  bring  food 
fromafar,  Prov.31.14.  (3.)That  we  have  even  from  the  prnducls 
of  the  earth,  not  only  for  necessity,  but  for  ornament  and  delight ; 
so  good  a  Master  do  we  serve.  [1.]  Does  nature  call  for  something 
to  support  it,  and  rejiair  its  daily  decays?  Here  is  bread,  uhic.'i. 
strengthens  man's  heart,  and  is  therefore  called  the  staff  of  life; 
let  none  who  have  that  complain  of  want.  [2.]  Does  nature  go 
further,  and  covet  something  pleasant  ?  Here  is  wine,  that  makes 
glad  the  heart,  refreshes  the  spirits,  and  exhilarates  lliem,  when  it 
is  soberly  and  moderatelv  used  ;  that  we  may  not  only  go  through 
our  business,  but  go  through  it  cheerfully.  It  is  pitv  that  that 
should  be  abused  to  overcharge  the  heart,  and  unfit  men  for  their 
duty,  which  was  given  to  revive  their  heart,  and  riuicken  them 
in  their  dutv.  [3.]  Is  nature  vet  more  humoursome,  and  does 
it  crave  something  for  ornament  too?  Here  is  that  also  out 
of  the  earth;  oil  to  make  the  face  to  shine,  that  the  countenance 
may  not  only  be  cheerful  but  beautiful,  and  we  may  be  the  more 
acceptable  to  one  another. 

Nay,  the  Divine  Providence  not  onlv  furnishes  animals  with 
iheir  proper  food,  but  vegetables  also  with  their's;  (c.lG.)  'J'he 
trees  of  the  Lord  are  full  of  sap ;  not  oidv  men's  trees,  which  lliev 
take  care  of,  and  have  an  eye  to,  in  their  orchards,  and  parks,  and 
other  indosures,  but  God's  trees,  which  grow  in  the  wildernessrs, 
and  are  taken  care  of  only  by  his  providence,  they  are  full  ff  sap, 
and  want  no  nourishment;  even  the  cedars  of  Lebanon,  an  ojicn 
forest,  though  Uiey  are  high  and  bulky,  and  require  a  great  deal  of 


PSALMS.  CIV. 


The  Divine  Bounty, 


Kttp  to  feed  Ihem,  have  enough  from   the  earth;  thoy  are  trees 
which  he  has  planted,  and  which  therefore  he  will   prote'.t  and 


measuring  of  the  months,  the  directing  of  the  seasons  for  the 
business  of  the  husbandman,  and  the  governing  of  the  tides.    The 


provide  for.     We  may  apply  this   to   the   trees  of  righteousness,  J  full  and  change,  the  increase  and  decrease,  of  the  moon,  exactly 
nhieh  are  the  planting  ol  the  Lord,  planted  in  hisvincvard;   these'!  observe  the  appointment  of  the  Creator;  so  does  the  sun,  for  he 
tre/iill  of  sap :  for  « liat  God  plants  he  w  ill  w  ater ;  and  I'ley  that  I;  keeps  us  punctually  to  the  time  and  place  of  his  going  down  as  if 
ire  planiid  in  the  house  of  the  Lord  shall  JlourUh  in  the  courts  qf[  lie  were  an  intellectual  being,  and  knew  what  he  did. 
tur  Gild,  'J'2.  13.  I       God  herein  consults  the  comfort  of  man. 


III.  He  takes  care  that  they  shall    have  suitable  habitations  to 
dwell  in.     To  men  God   has  gi\en  discretion    to  build   for  them- 


1.  The  shadows  of  the  evening  befriend  the  repose  of  the  night; 
(i'.  20.)  Thou  makcst  darkness,  and  it  is  night,  which,   though 


selves,  and  for  the  cattle  that  are  serviceahle  to  them  ;  but  there  ''  black,  contributes  to  the  beatity  of  nature,  and  is  as  a  foil  to  the 
are  some  creatures  which  God  more  immediately  ))ro\ides  a  ;  light  of  the  day;  and  under  the  protection  of  the  night  all  the 
settlement  for.  ji  beasts  of  the  forest  creep  forth  to  feed,  which  they  are  afraid  to  d  > 

1.  The  birds.     Some  birds,  by  instinct,  make  tlitir  nests  in  the    in  the  day,  God  having  put  the  fear  and  dread  of  man  tipon  everi 
'""'"■'  ■■    ■  ■       (feast  of   the  earth,  (Gen.  9. 2.)  which   contributes   bs    much   to 


bushes  near  rivers;  (u.  12.)  By  the  springs  that  run  among  the 
hills,  some  of  the  fouls  of  hiavcn  have  their  hal/ilatioK,  ithicli 
sing  among  the  branches.  They  sing,  according  to  their  ca|iacity, 
to  the  honour  of  their  Creiitor  and  Benefactor;  and  their  shig- 
ing  mav  shame  our  silence.  Our  heacenly  Father  feeds  them, 
(Matlh.6.  2(i.)  and  therefore  they  are  easy  and  cheerful,  and  take 
no  thought  for  the  morrow.  The  birds  being  made  to  flij  above 
the  earth,  (as  we  find,  Gen.  1.20.)  they  make  their  nests  on  high, 
in  the  tops  of  trees;  {v.  17.)  it  should  seem  as  if  nature  had  an 
eye  to  this  in  planting  the  cedars  of  Lebanon,  that  thev  might  be 
receptacles  for  the  birds.  Those  that  fly  heaven-ward  shall  not 
want  resting-places.  The  stork  is  particularly  mentioned  ;  the  fir- 
trees,  which  are  very  high,  are  her  house,  her  castle. 

4.  The  lesser  sort  of  heasts;  (».  13.)  The  wild  goats,  \iz\ing 
neither  strcngili  nor  swiftness  to  secure  themselves,  are  guided 
by  instinct  to  the  high  hills,  which  aie  a  refuge  to  '.hem;  and  the 
rabbits,  which  are  also  helplessanimals,  find  a  shelter  in  the  rocks, 
where  they  can  set  the  beasts  of  prey  at  <lefiance.  Does  God 
provide  thus  for  the  inferior  creatures,  and  will  he  not  himself  bw 
a  Refuge  and  Dwelling- Place  to  his  own  people? 

19.  He  appoiiiteth  tlie  moon  for  seasons  :  Ihesiir. 
knoweth  his  goiiia:  down.  20.  Thou  makest  dark- 
ness, and  it  is  iii2,ht :  Avhefein  all  the  beasts  of  tlie 
forest  do  cfeep  forth.  21.  The  youiiji!;  lions  roar 
after  tiieir  prey,  and  seek  their  meat  from  God. 
22.  'i'he  svin  ariseth,  they  gather  themselves  to- 
jjether,  and  lay  them  down  in  their  dens  23.  Map 
jioeth  forth  to  his  work  and  to  his  labour  until  the 
eveninp;.  24.  0  Lord,  how  manifold  are  thy 
works!  in  wisdom  hast  thou  made  them  all:  the 
earlh  is  full  of  thy  riches.  25.  So  is  this  great 
and  wide  sea,  wherein  me  things  creeping  innu- 
merable, both  small  and  great  beasts.  26.  There 
go  the  ships  :  there  is  liiat  leviathan,  tvhom  thou 
hast  made  to  play  therein.  27.  These  wait  all 
tipon  thee  ;  tliat  thon  mayest  give  them  their  meat 
in  due  season.  28.  That  thou  givest  them  they 
gather :  thou  openest  thine  hand,  they  are  filled 
with  good.  29.  Thou  hidest  thy  face,  they  are 
tronbled  :  thou  takest  away  their  breath,  they  die, 
and  return  to  their  dust.  30.  Thou  sendest  forth 
thy  spirit,  they  are  created:  and  thou  renevvest 
the  face  of  the  earth. 

We  are  here  taught  to  praise  and  magnify  God, 
I.  For  the  constant  revolutions  and  succession  of  day  and  night, 
and  the  dominion  of  sun  and  moon  over  them.  The  heathen  were 
so  affecteil  with  the  light  and  influence  of  the  sun  and  moon,  and 
their  serviceal)leness  to  the  earth,  that  they  worshipped  them  as 
deities  ;  and  therefore  the  scripture  takes  all  occasions  to  sliew 
that  the  gods  they  worshipped  are  the  creatures  and  servants  oi 
Mie  true  God;  (».  19.)  He  appointed  the  moon  for  seasons,  {or  Xht 


man's  safety  as  to  his  honour.     See  how  nearly  allied  they  are 
to   the  disposition  of  the  wild  beasts,  who  tiait  for  the  twilight, 
(Job,  24.15.)  and  have  fellowship  with   the   unfruitful  works  of 
darkness;  and  compare  to  this  the  danger  of  ignorance  and  me- 
lancholy, which  are  both  as  darkness  to  the  soul ;  when,  either  of 
those  ways,  it  is  yiight, ihen  all  the  bcastsof  the  forest  creep  forth, 
Satan's  temptations  then  assault  us,  and  have  ad\antage  against  us. 
Then  the  young  lions  roar  after  their  prey  ;  and,  as  naturalists  tell 
us,  their  roaring  terrifies  the  timorous  beasts,  so  that  tlipv  have 
not  strength  or  spirit  to  outrun  them,  which  otherwise  they  might 
do,  and  so  they  become  an  easy  prey  to  them.     They  arc  said  to 
seek  their  meat  froiK  God,  because  it  is  not  prepared  for  them  by 
the  care  and  forecast  of  man,  but  more  immediately  by  the  pro- 
vidence of  God.     The  roaring  of  the  young  lions,  like  the  crying 
of  the  young  ravens,   is  interpreted,   asking  their  meat  of  God. 
Does  God  put  this  construction  upon  the  language  of  mere  nature, 
even  in  venomous  creatures,  and  shall  he  not  much  more  interpret 
fa\ourably  the  language  of  grace  in  his  own  people,  though  it  be 
weak  and  broken  groanings  which  cannot  be  uttered? 

2.  The  light  of  the  mornhig  befriends  the  business  of  the  day; 
(r.  22,2!J.)  The  sun  arises,  (for,  as  he  knows  his  going  down,  so, 
thanks  be  to  God,  he  knows  his  rising  again,)  and  then  the  wild 
beasts  betake  themselves  to  their  rest,  even  thev  have  some  society 
among  them,  for  they  gather  themselves  together,  and  lay  them 
down  in  their  dens,  which  is  a  great  mercy  to  the  childien  of  men, 
that  while  they  are  abroad,  as  become  honest  travellers,  between 
sun  and  sun,  care  is  taken  that  they  shall  not  be  set  upon  by  wild 
beasts,  for  they  are  then  drawn  out  of  the  field,  and  the  sluggard 
shall  have  no  opportunitv  to  excuse  liimself  from  the  business  of 
the  day,  with  this.  That  there  is  a  lion  in  the  way.  Tlierefore, 
then  man  goes  forth  to  his  work  and  to  his  labdnr;  the  beasts  of  prey 
creep  forlli  with  fear,  man  goes  forth  with  boldness,  as  one  that 
has  doniinioii.  The  beasts  creep  forth  to  spoil  and  do  mischief, 
man  goes  forth  to  work  and  do  good.  There  is  the  work  of  every 
day,  which  is  to  be  doKe  in  ilsdav,  which  man  must  apply  to  every 
morning,  for  the  lights  arc  set  up  for  us  to  work  by,  not  to  play 
by;  and  which  we  must  stick  to  till  evening;  it  will  be  time  enough 
to  rest  when  tV.e  night  comes,  j;i  which  no  man  can  work. 

II.  For  the  leplenishing  of  the  ocean  ;  (i'.25,  26.)  As  the  earth 
is  full  of  God's  riches,  well-stocked  with  animals,  and  those  well 
provided  for,  so  that  it  is  seldom  that  any  creature  dies  merely 
for  want  of  food;  so  is  this  great  and  wide  sea,  which  seems  a 
useless  jiart  of  the  globe,  at  least,  not  to  answer  the  room  it  takes 
up;  yet  God  has  appointed  it  its  place,  and  made  it  serviceable  to 
man,  both  for  navigation,  (there  go  the  ships,  in  which  goods  are 
conveyed  to  countries  vastly  distant,  speedily,  and  much  cheaper 
than  by  land-carriage,)  and  also  to  be  his  store-house  for  fish; 
God  made  not  the  sea  in  vain,  any  more  than  the  earth,  he  made 
it  to  be  inherited,  for  there  are  things  swimming  innumerable,  both 
small  and  great  animals,  which  serve  for  man's  dainty  food.  The 
whale  is  particularly  mentioned  in  the  history  of  the  creation, 
(Gen.  1.21.)  and  is  here  called  the  Xcifn//(a?),  as  Job,41. 1.  He 
is  made  to  play  in  the  sea;  he  has  nothing  to  do,  as  man  has, 
who  goes  forth  to  his  work ;  he  has  nothing  to  fear,  as  the  beasts 
have,  that  lie  down  in  their  dens ;  and  therefore  he  plays  with  the 
waters.  It  is  pity  that  any  of  the  children  of  men,  who  have  nobler 
powers,  and  were  made  for  nobler  purposes,  should  live  as  if  they 


PSALMS,  CIV. 


The  Divine  Bounty. 


were  sent  into  tlie  wmlil,  like  Liivialhau  iiit;)  llic  waters,  to  play 
tlicreiri ;  speiuling;  ull  llicir  time  in  jjasliii.c  Tlic  Leviutlian  is 
said  to  plai/  in  llic  valcis,  liciuiisi'  lie  is  so  well  ;hiik(I  ajjainst  all 
assaults,  that  lie  sets  them  at  defiance,  and  lauylis  at  the  sliaking 
of  a  spear.  Job,  4 1.29. 

III.  For  the  seasonable  and  plentiful  provision  which  is  made 
for  all  the  creatures,  i\  27,  20.  1.  God  is  a  bountiful  Benefactor 
to  them  ;  he  lyicrs  ilicm  their  meal  ;  he  opens  his  hand,  and  thei/ 
are  filled  with  good.  He  sup|)oils  the  armies  both  of  heaven  and 
earth;  even  the  n]canest  creatures  are  not  below  his  cognizance- 
He  is  open-handed  in  the  gifts  of  his  bounty,  and  is  a  great  and 
good  Housekeeper  that  pro\ides  for  so  large  a  family.  2.  They 
are  patient  expectants  from  him.  They  all  «ait  upon  him;  they 
seek  their  food,  according  to  the  natural  instinct  God  has  put  into 
them,  and  in  the  proper  season  for  it;  and  affect  not  any  other 
food,  or  at  any  other  time,  than  nature  has  ordained  ;  they  do  theii 
part  for  the  obtaining  of  it;  what  God  gives  them  they  gather, 
and  expect  not  that  Providence  should  put  it  into  their  mouths; 
and  what  tliev  gather  they  are  satisfied  with;  they  are  fdled  with 
good  ;  they  desire  no  more  than  what  God  sees  fit  for  theni,  which 
may  shame  our  mnrmurings  and  discontent,  and  dissatisfaction 
with  <'ur  lot. 

IV.  For  the  absolute  power  and  sovereign  dominion  which  he 
has  over  all  the  creatures,  bv  which  every  species  of  each  is  still 
continued,  though  the  individuals  of  each  are  dailv  dying  and 
dropping  off.  See  here,  1 .  All  the  creatures  perishing  ;  (v.  29.) 
Thou  hidest  thy  face,  withdrawest  thy  supporting  power,  thy 
supplying  bounty,  and  they  are  troubled  immediately.  Every 
creature  has  as  necessary  a  dependence  upon  God's  favours  as 
every  saint  is  sensible  he  has,  and  therefore  savs  with  David, 
(Ps.  30.7.)  llwu  didst  hide  tliy  face,  and  I  was  troubled.  God's 
displeasure  against  this  lower  world  for  the  sin  of  man  is  the  cause 
of  all  the  vanity  and  burthen  which  the  \>hole  creation  groans 
under.  Than  takest  away  their  irea</i, which  is  in  thy  hand,  and 
then,  and  not  till  then,  they  die  and  return  to  their  dust,  to  their 
first  principles.  The  spirit  of  the  beast,  «hi(h  goes  downward, 
is  at  God's  command,  as  well  as  the  spirit  of  a  man,  which  goes 
upward.  The  death  of  cattle  was  one  of  the  ))lagues  of  Egypt, 
and  is  particularly  taken  notice  of  in  the  drowning  of  the  world. 
2.  All  pi-eserved  notwithstanding,  in  a  succession;  (f.  30.)  Thou 
sendist  forth  thy  spirit,  they  are  created;  the  same  spirit,  the 
same  divine  will  and  ))ower,  bv  which  thev  were  all  created  at 
first,  still  preserves  the  several  sorts  of  creatures  in  their  being,  and 
place,  and  usefulness;  so  that,  lliough  one  generation  of  them 
passes  away,  another  comes,  and  from  time  to  time  they  are  created ; 
new  ones  rise  up  instead  of  the  old  ones,  and  this  is  a  continual 
creation.  Thus  the  face  of  the  earth  is  renewed  from  day  to  day 
by  the  light  of  the  sun,  wliieh  beautifies  it  anew  every  morning  ; 
from  year  to  year  by  the  products  of  it,  which  enrich  it  anew  every 
spring,  and  put  quite  another  face  u|)on  it  from  wiiat  it  had  all 
winter.  The  worlil  is  as  full  of  creatures  as  if  none  died,  for  the 
place  of  those  that  die  is  filled  up.  This  (the  Jews  say)  is  to  be 
applied  to  the  resurrection,  which  every  spring  is  an  emblem  of, 
when  a  new  world  rises  out  of  the  ashes  of  the  old  one. 

In  the  midst  of  this  discourse  the  psalmist  breaks  out  into 
wonder  at  the  works  of  God  ;  (f.2-1.)  O  Lord,  how  manifold  are 
thy  works!  Thev  are  runierous,  Ihey  are  various,  of  many  kinds, 
and  many  of  every  kind  ;  and  yet  in  wisdom  hast  thou  made  them 
all.  When  men  undertake  many  works,  and  of  different  kinds, 
commonly  some  of  them  are  neglected,  and  not  done  with  due 
care;  but  God's  works,  thouah  many,  and  of  very  different  kinds, 
arc  all  made  in  wisdom,  and  wilh  the  greatest  exactness;  there  is 
not  the  least  flaw  or  defect  in  them.  The  works  of  art,  the  more 
closely  they  are  looked  upon  with  the  help  of  microscopes,  the  more 
rough  they  appear;  the  works  of  nature  through  these  glasses 
appear  more  fine  and  exact.  They  are  all  made  in  wisdom,  for 
Ihey  are  all  made  to  answer  the  end  they  were  designed  to  serve, 
the  good  of  the  universe,  in  order  to  the  glory  of  the  universal 
Monarch. 

31.  The  jrlorv  of  the  Lord  shall  endure  for  ever: 


the  Lord  shall  rejoice  in  his  works.  32.  He  look- 
eth  on  the  earth,  anti  it  trenibletli :  he  toiirheth  the 
hills,  atid  tliey  smoke.  33.  1  will  sing  uiilo  the 
Lord  as  long  as  1  live:  1  will  sing  praise  unio  my 
God  while  I  have  my  being.  34.  My  niedilatioii 
of  him  shall  be  sweet:  I  will  be  glad  in  the  Lord. 
35.  Let  the  sinners  be  constimed  cut  of  the  earth, 
and  let  the  wicked  be  no  more.  Bless  thou  the 
Lord,  O  my  sotil.    Praise  ye  the  Lord. 

The  psalmist  concludes  llijs  niedi'alion  with  speaking, 

1.  Praise  to  God,  which  is  chiefly  intended  in  the  psalm. 

(1.)  He  is  to  be  praised,  [1.]  Asa  great  God,  and  a  God  of 
matchless  perfection  ;  The  ylory  (f  the  Lord  shall  endure  for  ever, 
i\  31.  It  shall  euilure  to  the  cud  of  time,  in  his  works  of  creation 
and  providence  ;  it  shall  enduie  to  eternity,  in  the  felicity  and 
adorations  of  saints  and  angels.  I\hiii'sgl(jrv  is  fading,  God's  glory 
is  everlasting;  creatures  change,  biil  with  the  Creator  there  is  n(» 
variableness.  [2.]  As  a  gracious  (.i<"\;  TI.e  Lord  shall  rejoice  in 
his  works.  He  continues  thai  cimiplacencv  in  the  |)roducts  of  his 
own  wisdom  and  goodness  which  he  had  nhen  he  sate  every  thing 
that  he  had  made,  and,  bchohl,  it  uas  very  good,  and  rested  the 
seventh  day.  We  often  do  that  which,  upon  the  re\iew,  we  cannot 
rejoice  in,  but  are  displeased  at,  and  wish  undone  again,  blaming 
our  own  management.  Hut  Ciod  always  rejoices  in  his  norhs, 
because  they  are  all  flone  in  wisdom.  We  regret  our  bounty  and 
beneficence,  but  God  never  docs;  he  rejoices  in  the  works  of  his 
grace,  his  gifts  and  callings  are  without  repentance.  [3.]  Asa 
God  of  almighty  power;  (r.32.)  //e  looks  on  the  earth,  and  it 
trembles,  as  unable  to  bear  his  frowns;  trembles,  as  Sinai  did,  at 
the  presence  of  the  Lord.  He  touches  the  hills,  and  they  smoke. 
The  volcanoes,  or  burning  mountains,  such  as  M.tna,  are  emblems 
of  the  power  of  God's  wrath  fastening  upon  jirond  unhnmbled 
sinners.  If  an  angry  look  and  a  touch  have  such  effects,  what  will 
the  weight  of  his  heavy  hand  do,  and  the  operations  of  his  out- 
stretched arm  ?  Who  Imows  the  power  of  his  anger?  Who  then  dares 
set  it  at  defiance?  God  then  fore  rejoices  in  his  works,  because 
they  are  all  so  observant  of  him;  and  he  will  in  like  manner  take 
pleasure  in  them  that  fear  him,  and  that  tremble  at  his  word. 

(2.)  The  psalmist  will  himself  be  much  in  praising  him;  {v.  33.) 
"/  aill  sing  unto  the  Lord,  unto  my  God,  will  praise  him  as 
Jehovah,  the  Creator,  and  as  my  God,  a  God  in  covenant  with 
niC,  and  this  not  now  only,  but  as  long  as  I  live,  and  while  L have 
my  being."  Because  we  have  our  life  and  being  from  God,  and 
depend  upon  him  for  the  support  and  continuance  of  it,  as  long 
as  we  live  and  have  our  being,  we  must  continue  to  praise  God  ; 
and  when  we  have  no  life,  no  being  on  earth,  we  hope  to  have  a 
belter  life  and  better  being  in  a  better  world,  and  there  to  be  doing 
this  work  in  a  better  manner,  and  in  better  company. 

2.  Joy  to  himself;  (ii.34.)  I)Iy  meditation  of  him  shall  be  sweet ; 
it  shall  be  fixed  and  close,  it  shall  be  affecting  and  influencing, 
and  therefoie  it  shall  he  sweet.  Thoughts  of  God  will  then  be 
most  pleasing  when  they  are  most  powerful.  Note,  Divine 
meditation  is  a  xrrv  sweet  duty  to  all  that  are  sanctified.  "  1 
will  be  glad  in  the  iMrd,  it  shall  be  a  pleasure  to  me  to  praise 
him;  I  will  be  glad  of  all  opixirlunities  to  set  forth  his  glory;  and 
I  will  rejoice  in  the  Lord  always,  and  in  him  only."  All  my  joys 
shall  centre  in  him,  and  in  him  they  shall  be  full. 

3.  Terror  to  the  wicked  ;  {v.  35.)  Let  the  sinners  be  consumed 
ovt  of  the  earth,  and  let  the  wicked  be  no  more.  (1.)  They  that 
oppose  the  God  of  power,  and  fight  against  him,  will  certainly  be 
consumed:  none  can  prosper  that  harden  themselves  agamst  the 
Almighty.  (2.)  They  that  rebel  against  the  light  of  such  con- 
vincing evidence  of  God's  being,  and  refuse  to  serve  him,  wli<mi  all 
the  creatures  serve,  will  justly  be  consumed.  They  that  make 
that  earth  to  groan  under  the  burthen  of  their  impieties,  which 
God  thus  fills  with  his  riches,  deserve  to  be  consumed  out  cf  it, 
and  that  it  should  spue  them  out.  (3.)  They  that  heartily  desire 
to  praise  God  themselves,  cannot  but  have  a  holy  indignation  M 


FSALiVlS,  CIV,  C\ 


Au  Invitation  to  Praise. 


Iho'^c  that  blaspheme  anil  dislionour  him,  and  a  holy  satisfaction 
ill  the  prospect  of  their  destruction,  and  llie  honour  that  God  will 
Pet  to  liiin-ielf  upon  ihcni.  Even  this  ousht  to  he  the  matter  of 
tlieir  |ir:ii-ie;  "WhiW.  sinners  are  consumed  out  of  tkc  earth,  let 
viy  soul  /jk'ss  the  Lord  that  I  am  not  cast  a«ay  with  the  workers 
of  iniquity,  but  dislin^'nislied  from  them  by  the  special  grace  of 
God.  When  the  wicked  are  no  more,  I  hope  to  be  praising  God 
world  without  end:  and  therefore  Praise  ye  t/ie  Lord;  let  all 
about  me  join  with  me  in  praising  God.  Ilatlebijah  ;  sing  praise 
to  Jehovaii."  This  is  the  first  time  that  we  meet  \\\\\\  Ilallehijah ; 
and  it  conies  in  here  upon  occasion  of  the  destruction  of  the  wicked  ; 
and  the  last  time  we  meet  with  it  is  upon  the  like  occasion;  when 
the  New-Testament  Bal)vlon  is  consumed,  this  is  the  burthen  of 
the  song,  Hallelujah,  Rev.  19. 1, 3,  4, 6. 

PSALM  CV. 

Some  (if  (lie  psalms  nf  yrahe  ore  very  short,  others  vvnj  long,  to  teach  us,  that, 
ill  our  divoliiitis,  ive  sliould  be  more  observant  how  our  liearts  tvork  than  Iww 
tlie  time  passes ;  and  neither  orer-stretch  owselves,  by  coreting  to  be  long,  nor 
over-stint  ourselccs,  bij  coveting  to  be  slinrt,  but  either  tlie  one  or  the  other,  as 
tee  find  in  owr  hearts  to  pray.  This  is  a  long  psalm;  the  general  scope  is  the 
same  with  most  of  the  psalms,  to  set  forth  the  glory  of  God,  but  the  subject- 
matlcr  is  particular.  Every  time  we  come  to  the  throne  of  grace,  tre  may,  if 
ue  please,  furnish  ourselves  out  of  the  iron/  of  God  (out  of  the  history  of  the 
New  Testament,  as  this  out  if  the  history  nf  the  Old)  with  new  songs,  tvith 
fresh  thoughts — so  copious,  so  various,  so  inexhaustible,  is  the  subject.  In  the 
foregoing  psalm,  we  are  taught  to  praise  God  for  his  irondrous  work  of  common 
providence  with  reference  to  the  world  in  general;  in  this,  we  are  directed  to 
praise  liim  for  his  special  favours  to  liis  church.  We  find  the  eleven  first 
rerses  of  this  psalm  in  the  beginning  of  that  psalm  which  David  delivered  to 
Asaph  to  be  used  (as  it  should  seem)  in  the  daily  service  of  the  sanctuary, 
when  the  ark  was  fixed  in  the  place  he  had  prepared  for  it ;  by  ivhich  it  appears 
both  ir/io  penned  it,  and  when,  and  upon  what  occasion,  it  was  penned, 
1  Ct;ron.  IG.  7,  &c.  David  by  it  designed  to  instruct  liis  people  in  the  obli- 
gations they  lay  under  to  adhere  faithfully  to  their  holy  religion.  Here  is  the 
preface,  (v.  1 .  .7.)  and  the  history  itself  at  several  articles.  I.  God's  covenant 
rcith  the  patriarchs,  r.  8 . .  1 1 .  //.  His  care  of  them  while  they  were  strangers, 
V.  \2.  .15.  III.  His  raising  up  Joseph  to  be  the  shepherd  and  stone  of  Israel, 
r.  10.  .22.  IV.  The  increase  of  Israil  in  Egypt,  and  their  deliverance  out  of 
Egypt.  t'.23..38.  V.  The  care  he  took  nf  tlxem  in  the  wilderness,  and  their 
settlement  in  Canaan,  f.  39.  .ir>.  In  singing  this,  we  vivst  give  to  God  the 
glory  nf  his  wisdom  and  power,  his  goodness  and  faithfulness ;  must  look  upon 
ourselves  as  concerned  in  the  ajfairs  of  the  Old-Testament  church,  both  because 
to  it  were  committfd  the  oracles  of  God,  lehich  are  our  treasure,  and  out  of  it 
Christ  arose,  and  these  things  hairpened  to  it  for  en  samples. 

1.  /~\  GIVE  thanks  unto  the  Lord;  call  upon 
V^  hi.s  name:  make  known  his  deeds  among- 
the  people.  2.  Sing  unto  him,  sing  psalms  unto 
him  :  talk  ye  of  all  his  wondrous  woi'ks.  3.  Glory 
ye  in  his  holy  name:  let  the  heart  of  them  rejoice 
that  seek  the  Lord.  4.  Seek  the  Lord,  and  his 
strength :  seek  his  face  evermore.  5.  Remember 
his  marvellous  works  that  he  hath  done ;  his 
Avonders,  and  the  judgments  of  his  mouth;  6.  O 
ye  seed  of  Abraham  his  servant,  ye  children  of 
Jacob  his  chosen.  7.  He  is  the  Lord  our  God  : 
his  judgments  are  in  all  the  earth. 

Our  devotion  is  here  warmly  excited ;  and  we  are  stirred  up, 
that  we  may  stir  up  ourselves  to  praise  God. 

Observe,  1.  The  duties  we  are  here  called  to,  and  they  are  many; 
but  the  tendency  of  them  all  is  to  give  unto  God  the  glory  diie 
unto  his  name.  (1.)  We  must  ffive  thanks  to  him,  as  one  who 
has  always  been  our  bountiful  Benefactor,  and  requires  only  that 
we  give  him  thanks  for  his  favours;  poor  returns  for  rich  receiv- 
ings. (2.)  Call  upon  his  name;  as  one  whom  you  depend  upon 
for  further  favours.  Praying  for  further  mercies  is  accepted  as 
an  acknowledgment  of  former  mercies;  Because  he  has  inclined 
his  car  unto  me,  therefore  will  I  call  upon  him.  (  3.)  Make  known 
bis  deeds,  (I'.l.)  that  others  may  join  with  you  in  praising  him. 
Talk  ye  of  all  his  wondrous  works,  (w.2.)  as  we  talk  of  things  that 


we  are  full  of  and  much  affected  with,  and  desire  to  fill  olherii 
with.  God's  wondrous  works  ouuht  to  be  the  subject  of  our  familiar 
discourses  with  our  families  and  friends,  and  we  should  talk  of  them 
as  we  sit  in  the  house,  and  as  we  go  by  the  icay;  (Deut.  6.  7.)  nol 
merely  for  entertainment,  but  for  the  exciting  of  devotion,  and  the 
encouraging  of  our  ow  n  and  others'  faith  and  hope  in  God.  Even 
sacred  things  may  be  the  matter  of  common  talk,  provided  it  be 
with  due  reverence.  (4.)  Sing  psalms  to  God's  honour,  as  those 
that  rejoice  in  him,  and  desire  to  testify  that  joy  for  the  encourage- 
ment of  others,  and  to  transmit  it  to  posterity,  as  memorable  things 
anciently  were  handed  down  by  songs,  when  writing  was  scarce. 
(5.)  Glory  in  his  holy  name;  let  those  that  are  disposed  to  glorv 
not  boast  of  their  own  accomplishments  and  achievements,  but  of 
their  acquaintance  with  God,  and  their  relation  to  him,  Jer.  9.23,24. 
Praise  ye  his  holy  name,  so  some ;  but  it  comes  all  to  one,  for  in 
glorying  in  him  we  give  glory  to  him.  (6.)  Seek  him ;  place  your 
happiness  in  him,  and  then  pursue  that  happiness  in  all  the  ways 
that  lie  has  appointed.  Seek  the  Lord  and  his  strentjlh,  that  is, 
the  ark  of  his  strength;  seek  him  in  the  sanctuary,  in  the  way 
wherein  he  has  appointed  us  to  seek  him.  Seek  his  strength,  thai 
is,  his  grace,  t;ie  strength  of  his  Spirit,  to  work  in  you  that  which 
is  good,  which  we  cannot  do  but  by  strength  derived  from  him, 
for  which  he  will  be  inquired  of.  Seek  the  Lord,  and  be  strength- 
ened;  so  dirers  ancient  versions  read  it.  They  that  would  h( 
strengthened  in  the  inward  man,  must  fetch  in  strength  from  God 
by  faith  and  prayer.  Seek  his  strength,  and  then  seek  his  face; 
for  bv  his  strength  we  hope  to  prevail  with  him  for  his  favour,  as 
Jacob  did,  Hos.12.3.  "Seek  his  face  evermore;  seek  to  have 
his  favour  to  eternity,  and  therefore  continue  seeking  it  to  the 
end  of  the  time  of  your  probation.  Seek  it  while  you  live  in  this, 
world,  and  you  shall  have  it  while  you  live  in  the  other  world, 
and  even  there  shall  be  for  ever  seeking  it,  in  an  infinite  progres- 
sion, and  yet  be  for  ever  satisfied  in  it."  (T.)  Let  the  hearts  oj 
those  rejoice  that  do  seek  him,  {v.  3.)  for  they  have  chosen  well, 
are  well-fixed,  and  well-employed,  and  they  may  he  sure  that 
their  labour  w  ill  not  be  in  vain  ;  for  he  will  not  only  be  found,  bui 
he  will  be  found  the  Rewarder  of  those  that  diligently  seek  him. 
If  those  have  reason  to  rejoice  that  seek  the  Lord,  much  more 
those  that  hn\e  found  him. 

2.   Some  arguments  to  quicken  us  to  these  duties. 

(1.)  Consider  both  what  he  has  said,  and  what  he  has  done, 
to  engage  us  for  ever  to  him  ;  you  will  see  yourselves  under  all 
possible  obligations  to  give  thanks  to  him,  and  call  upon  his  name, 
if  you  remember  the  wonders  which  should  make  deep  and  durable 
impressions  upon  you;  the  wonders  of  his  providence  which  he 
has  wrought  for  you,  and  those  who  are  gone  before  you,  the 
marvellous  works  that  AeAasrfo?iC,  which  will  be  had  in  everlasting 
remembrance  with  the  thoughtful  and  with  the  grateful ;  the 
wonders  of  his  law,  which  he  has  written  to  you,  and  intrusfec 
you  with;  the  judgments  of  his  mouth,  as  well  as  the  judgments 
of  his  hand,  v.  5. 

(2.)  Consider  the  relation  you  stand  in  to  him;  (w.6.)  Ye ar( 
the  seed  of  Abraham  his  servant;  you  are  born  in  his  house,  and 
being  thereby  entitled  to  the  privilege  of  his  servants,  protection 
and  provision,  you  are  also  bound  to  do  the  duty  of  servants,  to 
attend  your  Master,  considt  his  honour,  obey  his  commands,  and 
do  what  you  can  to  advance  his  interests.  You  are  the  children  of 
Jacob  his  chosen,  and  are  chosen  and  beloved  for  the  fathers'  sake, 
and  therefore  ought  to  tread  in  the  steps  of  those  whose  honours 
you  inherit.  You  are  the  children  of  godly  parents,  do  not  dege- 
nerate ;  you  are  God's  church  upon  earth,  and  if  you  do  not  praise 
him,  who  should  ? 

(3.)  Consider  your  interest  in  him;  He  is  the  Lord  our  God, 
v. 7.  We  depend  upon  him,  are  devoted  to  him,  and  from  him 
our  expectation  is.  Should  not  a  people  seek  unto  their  God, 
(Isa.8. 19.)  and  praise  their  God?  Dan.  5. 4.  lie  is  Jehovah,  our 
God;  he  that  is  cnir  God  is  self-existent  and  self-sufficient,  has 
an  irresistible  power  and  incontestable  sovereignty.  His  judgment: 
are  in  all  the  earth ;  he  governs  the  whole  world  in  wisdom,  and 
gives  law  to  all  nations,  even  to  those  that  know  him  not.  The 
earth  is  full  of  the  proofs  of  his  power. 


PSALMS,  CV 

8.  He  hath  remembered  his  cove«iant  for  ever, 
ihe  word  ichicli  he  commanded  to  a  thousand 
generations.  9.  Which  covenant  lie  made  with 
Abraham,  and  his  oath  nnto  Isaac  :  10.  And 
confirmed  the  same  unto  Jacob  for  a  law,  coal  to 
Israel  ./'or  an  everlasting  covenant:  11.  Saying, 
Unto  thee  will  I  give  tlie  land  of  Canaan,  the  lot 
of  your  inheritance:  12.  When  they  were  hut  a 
few  men  in  number;  yea,  very  few,  and  strangers 
in  it.  13.  When  they  went  from  one  nation  to 
anothe-,  from  one  kingdom  to  another  people ; 
14.  He  suffered  no  man  to  do  them  wrong:  yea, 
he  reproved  kings  for  their  sakes;  15.  Saying, 
Touch  not  mine  anointed,  and  do  my  prophets  no 
harm.  1(J.  Moreover  he  called  for  a  famine  upon 
the  land:  he  brake  the  whole  staff  of  bread. 
17.  He  sent  a  man  before  tliem,  even  Josejih,  nho 
was  sold  for  a  servant:  18.  Whose  feet  tliey  hurt 
with  fetters:  he  was  laid  in  iron:  19.  Until  the 
time  .hat  his  word  came:  the  word  of  the  Lord 
tried  liim.  20.  The  king  sent  and  loosed  him; 
eve.n  tlie  ruler  of  the  people,  and  let  him  go  free. 
21.  Ke  made  him  lord  of  his  house,  and  ruler  of 
all  his  substance:  22.  To  bind  his  princes  at 
his  pleasure;  and  teach  iiis  senators  wisdom. 
2.3.  Israel  also  came  into  Egypt;  and  Jacob  so- 
journed in  the  land  of  Ham.  24.  And  he  increased 
his  people  greatly;  and  made  them  stronger  than 
their  enemies. 

We  are  here  taught,  in  praising  God,  to  look  a  great  way  back, 
and  to  give  him  the  glorv  of  what  he  did  for  his  church  in  former 
ages,  especially  when  it  was  in  the  founding  and  forming,  which 
those  in  its  latter  ages  enjoy  the  benefit  of,  and  therefore  should 
give  thanks  for.  Doubtless  we  may  fetch  as  proper  matter  for 
praise  from  the  histories  of  the  gospels,  and  the  ads  of  the  apostles, 
wliich  relate  the  birth  of  the  Christian  church,  as  the  psahnist  here 
does  from  the  histories  of  Genesis  and  Exodus,  which  relate  the  liirth 
of  the  Jewish  church;  and  our  histories  greatly  outshine  tlicii"s. 

Two  things  are  here  made  the  subject  of  praise ; 

I.  God's  promise  to  the  patriarchs,  that  great  promise,  that  he 
would  give  to  their  seed  the  land  of  Canaan  for  an  inheritance, 
which  was  a  type  of  the  promise  of  eternal  life  made  in  Christ  to 
all  believers.  In  all  the  marvellous  works  which  God  did  for 
Israel,  lie  remembered  his  covenant,  (i'.8.)  and  he  will  remember 
it  for  ever ;  it  is  the  trord  which  he  commanded  to  a  thousand  cjene- 
rations.  See  here  the  power  of  the  promise;  it  is  the  word  which 
he  commanded,  and  which  wilt  take  effect:  see  the  perpetuity  of 
the  promise;  it  is  commanded  to  a  thnvsand generations,  and  the 
entail  of  it  shall  not  be  cut  off.  In  the  parallel  place  it  is  expressed 
as  our  duty  ;  (1  Chron.  1(5. 15.)  Be  ye  mindful  always  if  his 
covenant.  God  will  not  forget  it,  and  therefore  we  must  not.  The 
promise  is  here  called  a  covenant,  because  there  was  something 
required  on  man's  part  as  the  condition  of  the  promise.  Observe, 
1.  The  persons  with  whom  this  covenant  was  made — w  ilh  Abraham, 
Isaac,  and  Jacob,  grandfather,  father,  and  son,  all  eminent  be- 
lievers, Heb.11.8,9.  2.  The  ratifications  of  the  covenant;  it  was 
made  sure  by  all  that  is  sacred.  Is  that  sure  which  is  sworn  to? 
It  is  his  oath  to  Isaac  and  to  Abraham.  See  to  whom  God  sware 
by  himself,  Heb.G.  13, 14.  Is  that  sure  which  is  passed  into  a 
law?  He  confirmed  the  same  for  a  hnv,  a  law  never  to  be  repealed. 
Is  that  sure  which  is  reduced  to  a  niulual  contract  and  stipula- 
tion? This  is  confirmed  for  an  everlasting  covenant,  inviolable. 
3   The  covenant  itself;    Uuto  thee  icill  I  give  the  land  of.  Canaan, 


The  Goodness  of  God  lo  Israel. 

u.  11.  The  patriarchs  had  a  right  to  it,  not  by  providence,  bul 
by  ])roniisc;  and  their  seed  should  be  put  in  possession  of  it,  not 
by  the  common  wa\s  of  sellling  nations,  but  my  miracles;  ficid 
will  give  it  them  himself,  as  it  were  with  his  ow'n  hand;  it  shall 
be  given  them  as  lluir  lot,  which  God  assigns  them,  and  measures 
out  to  them  ;  as  the  lot  of  their  inlieiilanee,  a  sure  title,  by  virtue 
of  their  birth  ;  it  shall  come  to  them  by  descent,  not  by  purchase; 
by  the  favour  of  Ciod,  and  not  any  merit  of  their  own.  Heaven  is 
Ihe  inheritance  we  have  obtained,  Eph.1.11.  And  this  is  the 
promise  irhich  God  has  promised  vs,  (as  Canaan  was  Ihe  promise 
he  promised  them,)  even  eternal  life,  1  John, 2.20.  Tit.  1.2. 

II.  His  providences  concerning  ttie  patriarchs,  while  Ihey  were 
waiting  f<ir  the  accomplishment  of  this  promise;  which  represent 
to  us  the  care  God  takes  of  his  people  in  this  world,  while  tlie v  arc 
yet  on  this  side  the  heavenly  Canaan;  for  these  things  happened 
unto  them  for  cramples,  and  encouragements  to  all  the  heirs  of 
promises  that  live  by  faith  as  they  did. 

1.  They  were  wondirfuUg  protected  and  sheltered,  and  (as  the 
Jew  ish  masters  express  it)  gathered  under  the  wings  of  the  Divine 
Majesty.  This  is  accounted  for,  r.  12..15.  Where  we  inav 
observe, 

(1.)  How  they  were  exposed  to  injuries  from  men.  To  th« 
three  renowned  patriarchs,  Abraham,  and  Isaac,  and  Jacob,  Ciod's 
promises  were  verv  rich;  again  and  again  he  told  them  he  would 
be  their  God  ;  but  his  performances  in  this  world  were  so  little 
proportionable,  that,  if  he  had  not  prepared  for  them  a  city  in  the 
other  world,  he  would  have  been  ashamed  to  have  been  called  their 
God,  (see  Heb.  11. 16.)  because  he  was  always  generous  ;  and  yet, 
even  in  this  world,  he  was  not  wanting  to  them,  but,  that  he  might 
appear  to  do  uncommon  things  for  them,  he  exercised  them  with 
uncommon  trials.  [1.]  They  were  few,  very  few:  Abraham  was 
called  alone;  (Isa. .51.2.)  he  had  but  two  sons,  and  one  of  them 
he  cast  out ;  Isaac  had  but  two,  and  one  of  them  w  as  forced  for 
many  years  to  run  his  country ;  Jacob  had  more,  but  some  of 
them,  instead  of  being  a  defence  to  him,  exposed  him,  when  (as 
he  himself  pleads,  Gen.  34.  30.)  he  was  but  few  in  number,  and 
therefore  might  easily  be  destroyed  by  the  natives,  he  and  K'b 
house.  God's  chosen  are  but  a  little  flock,  few,  very  few  ;  and 
yet  upheld.  [2.]  They  were  strangers,  and  therefore  were  the 
more  likely  to  be  abused  and  to  meet  with  strange  usage,  and  the 
less  able  to  help  themselves.  Their  religion  made  them  to  be 
looked  upon  as  strangers,  (1  Pet.  4. 4.)  and  lo  be  hooted  at  as 
speclilcd  birds,  Jer.l2.r.  Though  the  whole  land  was  theirs  by 
|)romise,  yet  they  were  so  far  from  producing  and  pleading  their 
grant,  that  \he\  confessed  themselves  strangers  in  it,  Heb.il.  13. 
[3.]  They  were  unsettled;  (o.  13.)  They  went  from  one  nation  to 
another,  from  one  part  of  that  land  to  another,  (for  it  was  then 
in  the  holding  and  occupation  of  divers  nations,  Cien.12.8. — 
13.3,18.)  nay,  from  one  kingdom  to  another  people,  from  Canaan 
to  Egypt,  from  Egypt  to  the  land  of  the  Philistines,  which  could 
not  but  weaken  and  expose  them  ;  yet  they  were  forced  to  it  by 
famine.  Note,  Though  frequent  removals  are  neither  desirable  nor 
commendable,  yet  sometimes  there  is  a  just  and  necessary  occasion 
for  them,  and  they  may  be  the  lot  of  some  of  the  best  men. 

(2.)  How  they  were  guarded  by  the  special  providence  of  God, 
the  wisdom  and  power  of  which  were  the  more  magnified  by  their 
being  so  many  ways  exposed,  ?>.  14,  15.  They  were  not  able  to 
help  themselves,  and  yet,  [1.]  No  men  were  suffered  to  wrong 
them,  but  even  those  that  hated  them,  and  would  gladly  have 
done  them  a  mischief,  had  their  hands  tied,  and  could  not  do 
what  thev  would.  This  may  refer  to  Gen.  35.  5.  where  we  find 
that  the  terror  of  God  (an  unaccountable  restraint)  was  iipon  ihe 
cities  that  were  round  about  them,  so  that,  though  provoked,  they 
did  not  pursue  after  the  sons  of  Jacob.  [2.]  Even  crowned  heads, 
that  did  offer  to  wrong  them,  were  not  only  checked  and  chidden 
for  it,  but  conlrouled  and  baffled  ;  He  reproved  kings  for  their 
sakes,  in  dreams  and  visions,  saying,  "  Touch  not  mine  anointed,  it 
is  at  your  peril  if  you  do,  nay,  it  shall  not  be  in  your  power  to  do 
it ;  do  my  prophets  no  harm."  Pharaoh  king  of  Egvjit  was  plagued, 
(Gen.  12. 17.)  and  Abimelech  king  of  Gerar  was  sharply  rebuked, 
(Gen.  20.6.)  for  doing  wrong  lo  Abraham.     Note,  First,  Eveis 


PSALMS,  CV. 


The  Goodness  of  God  to  Israel. 


Ivings  themselves  are  liable  to  Cod's  rebukes,  if  lliev  do  wrong. 
Secondly,  God's  pro|)lR'ts  are  his  anointed,  for  they  have  tlie 
iinclion  of  the  Spirit,  that  oil  o/i/ladness,  1  John,  2. 27.  Thirdly, 
riiev  that  offer  to  touch  God's  prophets,  with  tlesign  to  harm 
Mieiii,  n)av  expect  to  hear  of  it  one  way  or  other.  God  is  zealous 
for  Ills  prophets;  whoso  loxiches  them,  touches  the  apple  of  his 
<i/i'.  J'oiirthly,  Even  they  that  touch  the  prophets,  nay,  that  /.■/// 
the  projtltcts,  (as  many  <lid,)  cannot  do  them  any  harm,  any  real 
liarin.  Lastly,  God's  anointed  prophets  are  dearer  to  hipi  than 
miolnted  kings  themselves.  Jeroboam's  hand  was  withered  when 
it  was  stretched  out  against  a  prophet. 

2.  Tiiev  were  wonderfully  provided  for  and  supplied.  And  here 
also,  (1.)  They  were  reduced  to  great  extremity;  even  in  Canaan, 
the  land  of  promise,  he  culled  for  a  famine,  r.  IG.  Note,  All 
judgments  are  at  God's  call,  and  no  place  is  exempt  from  their 
visitation  and  jurisdiction,  when  God  sends  them  forth  with  com- 
mission. To  try  the  failh  of  the  patriarchs,  God  brake  the  whole 
staff  of  bread ,  even  in  tliat  good  land,  that  they  might  plainly  see 
God  designed  them  a  better  country  than  that  was.  (2.)  God 
graciously  took  care  for  their  relief.  It  was  in  obedience  to  his 
precept,  and  in  dependence  upon  his  promise,  that  they  were  now 
sojourners  in  Canaan,  and  therefore  he  could  not  in  honour  suffer 
any  evil  thing  to  befall  them,  or  any  good  thing  to  be  wanting  to 
Ihem.  As  he  restrained  one  Pharaoh  from  doing  llieni  wrong, 
so  he  raised  up  another  to  do  ihem  a  kindness,  by  preferring  and 
intrusting  Joseph,  of  whose  story  we  ha\e  here  an  abstract.  He 
was  to  be  llic  shepherd  and  stone  of  Israel,  and  to  save  that  holy 
seed  alive.  Gen.  49. 24. — 50.20.     In  order  to  this, 

[1.]  He  was  luimliled,  greatly  humbled  ;  (u.  17, 18.)  God  sent 
a  man  before  them,  even  Joseph;  many  years  before  the  laniine 
began,  he  was  sent  before  them,  to  nourish  them  in  the  famine; 
so  vast  are  the  foresights  and  forecasts  of  Providence,  and  so  long 
its  reaches.  But  in  what  character  did  he  go  to  Egypt,  who  was 
to  provide  for  the  reception  of  the  church  there?  He  went  not 
in  quality  of  an  ambassador,  no,  nor  so  much  as  a  factor  or  com- 
niissary;  but  he  ivas  sold  thitlier  /or  a  servant,  a  slave  for  term  of 
life,  without  anv  prospect  of  being  ever  set  at  liberty.  This  was 
low  enough,  and,  one  would  think,  set  him  far  enough  from  any 
jKobabilitv  of  being  great;  and  yet  he  was  brought  lower,  he  was 
made  a  prisoner,  (v.  Id.)  His  feet  they  hurt  7v it h  fetters,  being 
unjustly  charged  willi  a  crime  no  less  heinous  than  a  rape  upon  his 
mistress;  the  iron  entered  info  his  soul,  was  very  painful  to  him; 
and  the  false  accusation,  which  was  the  cause  of  his  imprisonment, 
did  in  a  special  manner  grieve  him,  and  went  to  his  heart;  yet  all 
this  was  the  way  to  liis  preferment. 

[2.]  He  was  exalted,  highly  exalted;  he  continued  a  prisoner, 
neither  tried  nor  bailed,  until  the  time  appointed  of  God  for  his 
release,  {v.  19.)  when  his  word  came,  his  interpretations  of  dreams 
came  to  pass,  and  the  report  thereof  came  to  Pharaoh's  ears  by 
the  chief  butler;  and  then  the  word  of  the  Lord  cleared  him ;  the 
power  God  ga\ehim  to  foretell  things  to  come,  rolled  away  the 
reproach  hiii  mistress  had  loaded  him  with;  for  it  could  not  be 
Ihonglit  that  God  would  give  such  a  power  to  so  bad  a  man  as  he 
was  reprcsenlcd  to  be.  God's  word  tried  him,  tried  his  faith  and 
patience,  and  then  it  came  in  power  to  give  command  for  his 
release.  There  is  a  time  set  when  God's  word  will  come  for  the 
comfort  of  ail  that  trust  in  it,  Hab.2.3.  At  the  end,  it  shall  speak, 
and  not  lie.  God  gave  the  word,  and  then  the  kin;/  sent  and  loosed 
him:  for  the  king's  heart  is  in  the  hand  of  the  Lord.  Pharaoh, 
finding  him  to  be  a  favourite  of  heaven.  First,  Discharged  him 
from  his  imprisonment;  (i'.20.)  he  let  kirn  yo  free.  God  has 
often,  by  wonderful  turns  of  providence,  pleaded  the  cause  of 
oppressed  innocency.  Secondly,  He  advanced  him  to  the  highest 
posts  of  honour,  d.  21,22.  He  made  him  lord  high  chamberlain 
of  his  household  ;  (lie  made  him  lord  of  his  house ;)  nay,  he  put 
him  into  the  office  of  lord  treasurer,  the  ruler  of  all  his  substance. 
He  made  him  prime  minister  of  state,  hud  president  of  his  coimcil, 
to  command  his  princes  at  his  pleasure,  and  teach  them  wisdom; 
gctieral  of  his  forces;  Accordinr)  to  thy  word  shall  all  my  people 
be  ruled,  Gen.41.40,43, 44.  He  made  him  lord  chief  justice, 
to  judge  even  his  senators,  and  punish  those  that  were  disobedient. 


In  all  this,  Joseph  «as  designed  to  be,  1.  A  father  to  the  ch.rck 
that  then  was,  to  save  the  house  of  Israel  from  perishing  by  the 
famine.  He  was  made  great,  that  he  might  do  good,  especially 
in  the  household  of  faith.  2.  A  figure  of  Christ  that  was  to  come; 
who,  because  he  humbled  himself,  and  took  upon  him  the  form  of 
a  servant,  was  highly  exalted,  and  has  all  judgment  committed  to 
him. 

Joseph  being  thus  sent  before,  and  put  into  a  capacity  of  main- 
taining all  his  father's  house,  Israel  also  came  into  Egypt,  (i;.23.) 
where  he  and  all  his  were  very  honourablv  and  comfortably 
provided  for  many  years.  Thus  the  New-Testament  church  has 
a  place  provided  for  her,  even  in  the  wilderness,  where  she  is 
nourished  for  a  time,  times,  and  half  a  time;  (Rev.  12. 14.)  verily 
she  shall  be  fed. 

3.  They  were  wonderfully  multiplied,  according  to  the  promise 
made  to  Abraham,  that  his  seed  should  be  as  the  sand  of  the  sea 
for  multitude,  t>.  24.  In  Egypt  he  increased  his  people  greatly; 
they  multiplied  like  fishes,  so  that  in  a  little  time  lliey  became 
stronger  than  their  enemies,  and  formidable  to  them.  Pharaoh  took 
notice  of  it;  (Exod.1.9.)  The  children  of  Israel  are  more  and 
mightier  than  we;  when  God  pleases,  a  little  one  shall  become  a 
thousand:  and  God's  promises,  though  they  work  slowly,  work 
surely. 

25.  He  turned  their  heart  to  hate  his  people, 
to  deal  subtilly  with  his  servants.  26.  He  sent 
Moses  his  servant ;  and  Aaron  whom  he  had 
chosen.  27.  They  shewed  his  signs  among  them, 
and  wonders  in  the  land  of  Ham.  28.  He  sent 
darkness,  and  made  it  dark;  and  they  rebelled 
not  against  his  word.  29.  He  turned  their  waters 
into  blood,  and  slew  their  fish.  30.  Their  land 
brought  forth  frogs  in  abundance,  in  the  chambers 
of  their  kings.  31.  He  spake,  and  there  came 
divers  sorts  of  flies,  aiid  lice  in  all  their  coasts. 
32.  He  gave  them  hail  for  rain,  a7id  flaming  fire 
in  their  land.  .33.  He  smote  their  vines  also  and 
their  fig-trees;  and  brake  the  trees  of  their  coasts. 
34.  He  spake,  and  the  locusts  came,  and  cater- 
pillars, and  that  without  number,  35.  And  did 
eat  up  all  the  herbs  in  their  land,  and  devoured 
the  fruit  of  their  ground.  36.  He  smote  also  all 
the  first-born  in  their  land,  the  chief  of  all  their 
strength.  37.  He  brought  them  forth  also  with 
silver  and  gold :  and  there  was  not  one  feeble 
person  among  their  tribes.  38.  Egypt  was  glad 
when  they  departed :  for  the  fear  of  them  fell  upon 
them.  39.  He  spread  a  cloud  for  a  covering,  and 
fire  to  give  light  in  the  night.  40.  The  people  asked, 
and  he  brought  quails,  and  satisfied  them  with  the 
bread  of  heaven.  41.  He  opened  the  rock,  and 
the  waters  gushed  out;  they  ran  in  the  dry  places 
like  a  river.  42.  For  he  remembered  his  holy 
promise,  and  Abraham  his  servant.  43.  And  he 
brought  forth  his  people  with  joy,  and  his  chosen 
with  gladness:  44.  And  gave  them  the  lands  of 
the  heathen;  and  they  inherited  the  labour  of  i\ii 
people;  45.  That  they  might  observe  his  statute:^ 
and  keep  his  laws.     Praise  ye  the  Lord. 

After  the  history  of  the  patriarchs,  follows  here  the  history  oi 
the  people  of  Israel,  when  they  grew  into  a  nation. 


PSALMS,  CV. 


Tlie  Plagues  of  Egypt. 


I.  Their  affliction  in  Eg\pf;  (i\25.)  He  turned  Ihe  heart  of 
the  Eayptiaiis,  ulio  liad  protected  them,  lo  hate  them,  and  deal 
iubtillij  \\\\\\  them.  God's  goodness  to  his  people  exasperated  the 
EgNptiaiis  as;3iiist  tliem;  and  thotii;h  their  old  antipathy  to  the 
Hebrews  (which  we  read  of,  Gen.  43.  32.  —  4G.  34.)  was  laid  asleep 
for  a  while,  vet  now  it  revived  with  more  violence  than  ever: 
formerly  they  hated  them,  because  they  despised  them,  now 
because  they  feared  them.  They  dealt  subtilhj  with  them,  set  all 
theii  politics  on  work,  to  find  out  wavs  and  means  to  weaken 
them,  and  waste  them,  and  prevent  their  growth  ;  they  made 
their  burthens  heavy,  and  their  lives  bitter,  and  slew  their  male 
children  as  soon  as  they  were  born.  Malice  is  crafty  to  destroy  : 
Satan  has  the  serpent's  subtlety,  with  his  venom.  It  was  God 
that  turned  the  hearts  of  the  Egyptians  against  them;  for  every 
creature  is  that  to  us  that  he  makes  it  to  be,  a  friend  or  an 
enemy.  Though  God  is  not  the  Author  of  the  sins  of  men,  yet 
he  serves  his  own  purposes  bv  them. 

H.  Tiieir  deliverance  out  of  Egvpt,  that  work  of  wonder, 
which,  that  it  might  never  be  forgotten,  is  put  into  the  preface 
to  the  ten  commandments.      Observe, 

1.  The  instruments  employed  in  that  deliverance;  {v. Id.)  He 
lent  3Ioses  his  servant  on  this  errand,  and  joined  Aaron  in  com- 
mission with  him.  Moses  was  designed  to  be  their  lawgiver  and 
chief  magistrate,  yVaron  to  be  tluir  chief  priest ;  and  therefore, 
that  they  might  respect  them  the  more,  and  submit  to  them  the 
more  cheerfully,  God  made  u'*e  of  them  as  their  deliverers. 

2.  The  means  of  accomplishing  that  deliverance  ;  these  were 
the  plagues  of  Egypt.  Moses  and  Aaron  observed  their  orders, 
in  summoning  them  just  as  God  appointed  them,  and  tliri/  rebelled 
not  ayainst  his  uord,  ((•.28.)  as  Jonah  did,  who,  when  he  was 
sent  to  denounce  God's  judgments  against  Nineveh,  went  to 
Tarshish.  Moses  and  Aaron  were  not  moved,  eitlier  with  a  foolish 
fear  of  Pharaoh's  wratli,  or  a  foolish  pity  of  Egypt's  misery,  to 
relax  or  retard  any  of  the  plagues  which  God  ordered  Ihem  to 
inflict  on  the  Egyptians,  but  stretched  forth  their  hand  to  inflict 
them  as  God  appointed.  They  that  are  intrusted  to  execute 
judgment,  will  find  their  remissness  construed  into  a  rebe'Iion 
against  God's  word.  The  plagues  of  Egypt  are  hero  called  God's 
siffns,  and  his  iconders ;  (u.  27.)  they  were  not  onlv  proofs  of  iiis 
power,  but  tokens  of  his  wrath,  and  to  be  looked  upon  with 
admiration  and  holv  awe.  They  sherved  the  words  of  his  sir/ns,  so 
it  is  in  the  original;  for  every  plague  had  an  exposition  going 
along  with  it;  thev  were  not,  as  the  common  works  of  creation 
and  providence,  silent  signs,  but  speaking  ones,  and  they  spake 
aloud.  They  are  all,  or  most,  of  them  here  specified,  though  not 
in  the  order  in  which  they  were  inflicted. 

(1.)  The  plagues  of  darkness,  i'.  28.  This  was  one  of  the  last, 
though  here  mentioned  first.  God  se7it  darkness,  and,  coming 
wilh  commission,  it  came  with  efficacy;  his  command  7nndc  if 
dark.  And  then  they,  that  is,  the  people  of  Israel,  rebelled  not 
against  God's  word,  a  command  which  some  think  was  given 
them  to  circumcise  all  among  them  that  had  not  been  circumcised  ; 
in  doing  which,  the  three  days'  darkness  would  be  a  protection 
to  them.  The  Old  Translation  follows  the  Septuagint,  and  reads 
it,  Thej/  were  not  obedient  to  his  word ;  which  may  be  applied  to 
Pharaoh  and  the  Egvptians,  who,  notwithstanding  the  terror  of 
this  plague,  woidd  not  let  the  people  go;  but  there  is  no  ground 
for  it  in  Ihe  Hebrew. 

(2.)  The  turning  of  the  river  Nilus  (which  they  idolized)  into 
blood,  and  all  their  other  waters,  which  slew  their  fish;  (d.29.) 
and  so  thev  were  deprived,  not  only  of  their  drink,  but  the 
daintiest  of  their  meat.  Numb.  11.  5. 

(3.)  The  frogs,  shoals  of  which  their  land  brought  forth,  which 
poured  in  upon  them,  not  onlv  in  such  numliers,  but  wilh  such 
fury,  that  they  could  not  keep  them  out  of  the  chambers  of  their 
kings  and  great  men,  whose  hearts  had  been  full  of  vermin,  more 
nauseous,  and  more  noxious — contempt  of,  and  enmity  to,  both 
God  and  his  Israel. 

(4.)  Flies  of  divers  sorts  swarmed  in  their  air,  and  lice  in  their 
clothes,  c.  31.  Exod.8. 17,  24.  Note,  God  can  make  use  of  the 
meanest,  and   weakest,    and   most  despicable,  animals,  for  ihc 


punishing  and  humbling  of  proud  oppressors,  to  whom  tlie 
impotency  of  the  instrument  cannot  but  be  a  great  mortification, 
as  well  as  an  undeniable  conviction  of  Ihe  divine  omnipotence. 

( 5.)  Hail-stones  shattered  llieir  trees,  even  the  strongest  lind>er- 
trees  in  their  eoasts,  and  killed  their  vines,  and  their  other  fruit- 
trees,  u.  32,  33.  Instead  of  rain  lo  cherish  their  trees,  he  gave 
them  hail  to  crush  them,  and  with  it  thnnder  and  lightning,  to 
that  degree,  that  ihe/i're  ran  along  vpon  the  ground,  as  if  it  had 
been  a  stream  of  kindled  brimstone,   E\od.  !(.  23. 

(6.)  Locusts  and  caterpillars  destroyed  all  the  herbs  which 
were  made  for  the  service  of  man,  and  ate  Ihe  bread  out  of  their 
mouths,  y. 34,  35.  See  what  variety  of  judgments  God  ha.s, 
wh-erewilh  to  plague  proud  oppressors,  that  will  not  let  his  people 
go.  God  did  not  bring  Ihe  same  i)lague  twice,  but,  when  there 
was  occasion  for  another,  it  was  slill  a  new  one  ;  for  he  has  many 
arrows  in  his  qriiver.  Locusts  and  caterpillars  are  God's  armies; 
and,  how  weak  soever  they  are  singly,  he  can  raise  such  numbers 
of  Ihem  as  to  make  Ihem  formidable,  Joel,  1.  4,  G. 

(7.)  Having  mentioned  all  the  plagues,  but  those  of  ihc  nitirrain 
and  boils,  he  concludes  wilh  that  which  gave  the  coiif|inring 
stroke,  and  lliid  was  the  death  of  the  first-born,  r.  30.  In  Ihe 
dead  of  Ihe  niu,ht,  Ihe  joys  and  hopes  of  their  families,  the  chiif 
of  their  strength,  and  flower  of  their  land,  were  all  struck  dead 
by  the  destroying  angel.  Thev  would  not  release  God's  firsl-l)t)ru, 
and  therefore  God  seized  theirs  by  way  of  reprisal,  and  Ihcreby 
forced  them  to  dismiss  his  too,  when  it  was  too  late  to  rrliicve 
their  own  ;  for  when  God  judges,  he  iiill  overcome,  and  they  will 
certainly  sit  down  losers  at  last,  thai  contend  w;;h  him. 

3.  The  mercies  that  accompanied  this  deliverance.  In  their 
bondaac,  (1.)  They  had  been  impoverished,  and  vet  lliev  came 
out  rich  and  wealthy.  God  not  only  brought  them  forth,  but  he 
brought  them  forth  with  silver  and  gold,  v.  ST.  God  impowered 
them  to  ask  and  collect  the  contributions  of  their  neighbours, 
(which  weie  indeed  but  part  of  payment  for  Ihe  service  thev  liiid 
done  Ihem,)  and  inclined  Ihe  Egvptians  to  furnish  Ibern  wilh  what 
they  asked.  Their  wealth  was  his,  and  therefore  he  might,  their 
hearts  were  in  his  hand,  and  therefore  he  could,  give  it  to  the 
Israelites.  (2.)  Their  lives  had  been  made  bitter  to  Ihem,  and 
Iheir  bodies  and  s|)irits  broken  by  their  bondage;  and  yet,  when 
God  brought  them  forth,  there  teas  not  one  feeble  person,  none 
sick,  none  so  much  as  sickly,  among  their  tribes.  They  went 
out  that  verv  night  that  the  plague  swept  away  all  the  first-born 
of  Egypt,  and  yet  they  came  out  all  in  good  health,  and  brought 
not  with  Ihem  any  of  the  diseases  of  EsTvpt.  .Surely  never  was 
Ihe  like,  that  among  so  many  thousands  there  was  not  one  sick  ! 
So  false  was  the  representation  which  the  enemies  of  the  Jews,  in 
after-ages,  gave  of  this  matter,  that  they  were  all  sick  of  a  leprosy, 
or  some  loathsome  disease,  and  Ihat  therefore  the  Egypliani 
thrust  them  out  of  their  land.  (3.)  They  had  been  trampled 
upon,  and  insulted  over;  and  yet  they  were  brought  out  wilh 
honour;  ([-.38.)  Egypt  was  glad  when  theg  departed;  for  God 
had  so  wonderfully  owned  them,  and  pleaded  llieir  cause,  that  the 

fear  cf  Israel  fell  vpon  them,  and  they  owned  themselves  baffled 
and  overcome.  Cod  can  and  will  make  his  church  a  burthensnme 
stone  to  all  that  heave  at  it,  and  seek  to  displace  it,  so  that  they 
shall  think  themselves  happy,  that  get  out  of  its  way;  (Zech.  12.  3.) 
when  God  judges,  he  will  overcome.  (4.)  They  had  spent  their 
days  in  sorrow  and  in  sighing,  by  reason  of  their  bondage:  but 
now  he  brought  Ihem  forth  rvilh  jog  and  gladness,  7;.43.  When 
Egv])t's  crv  for  grief  was  loud,  their  first-born  being  all  slain, 
Israel's  shouts  for  joy  were  as  loud  ;  both  when  they  looked  back 
upon  the  land  of  slavery  out  of  which  they  were  rescued,  and 
when  they  looked  forward  to  the  pleasant  land  to  which  they  were 
hastening.     God  now  put  a  new  song  into  their  mouih. 

4.  The  special  care  God  took  of  them  in  the  wilderness. 
(1.)  For  their  shelter;  beside  the  canopy  of  heaven,  he  provided 
Ihem  aiiolher  heavenly  canopy  ;  he  spread  a  cloud  for  a  covering, 
(r.:3!).)  which  was  to  them  not  only  a  screen  and  umbrella,  but  a 
cloth  of  slate.  A  cloud  was  often  God's  pavilion,  (18.11.)  and 
now  il  was  Israel's  ;  n  r  liiey  also  werr  his  hidden  ones.  (2.)  For 
the'ir    guidance    and    rcf:T?hi;.cnl    in  the  dark,   he    appointed   a 


PSALMS,  CV,  CVI. 


The  Divine  Goodness. 


piilar  oifire  to  give  light  in  the  night,  lliat  tliey  might  never  be  at 
a  loss.  Note,  God  fjincimisly  piovkles  against  all  the  grievances 
of  his  people,  and  fiirnishis  Ihem  with  convenient  succours  for 
every  condition,  for  d;iY  and  night,  till  Ihey  come  there  where  it 
will  he  all  day  to  clcriiity.  (3.)  lie  fed  liiem  holhwith  necessaries 
and  dainties.  .Sometimes  he  furnished  their  tallies  with  wildfowl; 
(«.  40.)  The  jieaple  tis/cccl,  and  he  brought  qnai/s;  and  when  they 
Were  not  thus  feasted,  yet  Ihey  were  abundantly  satisfied  tvith  the 
bread  of  heaven;  those  are  curious  and  covetous  indeed,  who 
will  not  be  so  satisfied.  Man  ilid  eat  angels'  food,  and  that 
constantly,  and  on  free  cost.  And  as  every  bit  they  ate,  had 
miracle  in  if,  so  had  every  drop  thev  drank  ;  Jle  opened  the  roek, 
and  the  waters  gushed  out,  r.  41.  Common  providence  fetches 
waters  from  heaven,  and  bread  out  of  the  earth ;  but  for  Israel 
the  Divine  Power  brings  bread  from  the  clouds,  and  water  from 
the  rocks:  so  far  is  the  God  of  nature  fmm  being  tied  to  the 
laws  and  courses  of  nature.  The  water  did  not  only  gush  out  at 
once,  but  it  ran  like  a  river,  plentifully  and  constantly,  and 
niteuded  their  camp  in  all  their  removes;  hence  they  are  said  to 
ftave  the  roek  follow  them;  (iCor.  10.  4.)  and,  which  increased 
the  miracle,  this  ricer  nf  God  (so  it  nnght  be  truly  called)  ran  in 
dry  plaees,  and  yet  was  not  drunk  hi  and  lost,  as  one  would 
expect  it  should  ha\e  been,  bv  the  sands  of  the  desert  of  Arabia. 
To  this  that  promise  alludes,  /  will  give  rivers  in  the  desert,  to 
give  drink  to  uiy  chosen,  Isa.  4:j.  IH,  20. 

.5.  Their  entrance,  at  length,  into  Canaan;  (i'.44.)  He  gave 
them  the  lands  of  the  heathen;  jiut  them  in  possession  of  that 
nhich  they  had  long  been  put  ill  hopes  of;  and  what  the  Canaanitcs 
had  taken  pains  for.  God's  Israel  had  the  enjovment  of;  t/teif 
inherited  the  labour  nf  the  people,  and  the  wealth  of  the  sinner  is 
laid  up  for  the  just.  The  Egyptians  h-ul  lo.-.g  inherited  their 
labours,  and  now  they  inherited  the  labours  of  the  Cauaanites. 
Thus  sometimes  one  enemy  of  the  church  is  made  to  pav  another's 
scores. 

C.   The  reasons  why  Ciod  did  all  this  for  thetn. 

(1.)  Because  he  would  himself  perform  the  promises  of  the 
word,  f.42.  They  were  uiivvorlhy  and  unthankful,  yet  he  did 
those  great  things  in  their  favour,  because  he  remembered  the  word 
nf  his  holiness  (his  covenant)  tvith  Abraham  his  servant,  and  he 
would  not  suffer  one  iota  or  tittle  of  that  to  fall  to  the  ground. 
.See  Dent.  7.  8. 

(2.)  Because  he  would  have  them  to  perform  the  precepts  of 
the  word,  to  bind  them  to  which  was  the  greatest  kindness  he 
could  put  upon  them.  He  put  them  in  possession  of  Canaan,  not 
that  they  might  live  in  plenty  and  pleasure,  in  ease  and  honour, 
and  might  make  a  figure  among  the  nations,  but  that  they  mitiht 
observe  his  statutes  and  keep  his  laws;  that,  being  formed  into  a 
people,  they  might  be  under  God's  immediate  government,  and 
revealed  religion  might  be  the  basis  of  Iheir  national  constitution; 
that,  having  a  good  land  given  them,  they  might  out  of  the  profits 
of  it  bring  sacrifices  to  God's  altar;  and  that,  God  ha\ing  thus 
done  them  good,  they  might  the  more  cheerfully  receive  his  law, 
concluding  that  also  designed  for  their  good,  and  might  be 
sensible  of  their  obligations  in  gratitude  to  li\e  in  obedience  to 
him.  We  are  therefore  made,  maintained,  and  redeemed,  thai 
we  may  live  in  obedience  to  the  will  of  God;  and  the  hallelujah, 
wrtli  which  the  ])salm  concludes,  may  be  taken  both  as  a  thankful 
ackuowledgmeut  of  God's  favours,  and  as  a  cheerful  concurrence 
with  this  great  intention  of  them.  Has  GofI  done  so  much  for  us, 
and  yet  does  he  expect  so  little  from  us  ?     Praise  ye  the  Lord. 

PSALM  CVL 

We  must  nive  glory  tn  Uid  by  makmg  confession,  not  only  of  his  soodness, 
but  our  aim  badness,  wldch  sen-e  ns  foils  to  each  other:  Siir  badness  malces 
Ins  goodness  apprnr  the  more  illuslrious,  as  his  goodness  makes  our  badness 
the  more  heinous  and  scandalous.  The  fore-oing  psalm  teas  a  history  of 
God's  goodness  to  Israel;  this  is  a  history  of  thrtr  rebellions  and  prnrocaiions. 
mtd  yet  it  begins  and  ends  uilh  Ilallehijah  ;  for  even  sorrow  for  sin  must  not 
fut  IIS  out  of  tune  fir  pruhiiig  God.  Some  thinii  it  was  penned  at  the  time 
of  the  eaptieily  in  Iiabyton,and  the  dispersion  of  the  .h-wish  nation  thereupon, 
because  cj  that  prnyir  in  the  close,   r.  17.      /  ralher  think  it   was  penned  hy 


David  at  the  same  time  with  the  foregoir.g  psalm,  because  we  find  tlie  first 
verse  and  the  two  last  in  that  psalm  which  Darid  delivered  to  Asaph,  at  the 
bringing  up  of  the  ark  to  the  place  he  had  prepared  for  it ;  (1  Cliron.  10.  3  1.  .30.) 
Gatlier  iis  fium  among  tlie  licatlien  ;  for  we  may  suppose  that  in  Saul's  time 
there  zvas  a  great  disitersion  of  pious  Israelites,  when  Darid  was  forced  to 
wander.  In  this  psalm,  tve  hnee,  I.  Tlie  preface  to  the  narrative,  spcul-itig 
honour  to  God,  (f.  1,2.)  comfort  to  the  saints,  (r.  3.)  and  the  desire  if  the 
faithful  toward  God's  farour,  r.  4,.5.  //.  The  narrative  itself  of  the  sins  of 
Israel,  aggravated  by  the  great  things  God  did  for  them,  an  account  of 
which  is  intermixed.  Their  provocations  at  the  Red  sea  ;  ( f.  6 .  .  12.)  lusting  ; 
(f.  13.  .15.)  mutinying ;  (v.  IG.  .18.)  worshipping  the  golden  calf ;  {v.  li).  .23.) 
murmuring;  (t'.24..27.)  joining  themselves  to  haal-pcor ;  (r.28..3l.) 
quarrelling  with  Moses;  (v.  32,  33.)  incorporating  themselves  with  the  nations 
of  Canaan,  v.  34.  .3!).  To  which  is  added  an  account  Iww  God  had  rebuked 
them  .for  their  sins,  and  yet  saved  them  from  ruin,  tj.  40..40.  III.  The 
conclusion  of  the  psalm  with  prayer  and  praise,  i'.47,4b.  It  may  be  of 
usi;  to  us  to  sing  this  psalm,  that,  being  put  in  mind  by  it  of  our  sins,  the 
sins  of  our  land,  and  the  sins  of  our  fathers,  we  may  be  humbled  before  God, 
and  yet  net  despair  of  mercy,  which  even  rebellious  Israel  often  found  with 
God. 

1.  T^I^AISE  ye  the  Lord.  O  give  thanks  unto 
X^  the  Lord;  for  lie  is  good:  for  his  mercy 
endureth  for  ever.  2.  Who  can  utter  the  mighty 
acts  of  tlie  Lord?  who  can  shew  forth  all  his 
praise?  .3.  Blessed  are  they  that  keep  judgment, 
and  he  that  doeth  righteousness  at  all  times. 
4.  Remeniber  me,  O  Lord,  with  the  favour  tlittl 
thou  bearest  unto  thy  people;  O  visit  me  with  thy 
salvation;  5.  That  I  may  see  the  good  of  thy 
chosen,  that  I  may  rejoice  in  the  gladness  of  thy 
nation,  that  I  may  glory  with  thine  inheritance. 

We  are  here  taught, 

1.  To  bless  God;  (ti.1,2.)  Praise  ye  the  Lord,  that  is,  (1.)  Give 
him  thanks  for  his  goodness,  the  manifestation  of  it  to  us,  and 
the  many  instances  of  it.  He  is  good,  and  his  mercy  endures  for 
ever;  let  us  therefore  own  our  obligations  to  him,  and  make  him 
a  return  of  our  best  affections  and  services.  (2.)  Gi\e  him  the 
glory  of  his  greatness;  his  mighty  acts,  proofs  of  his  almighty 
power,  wherein  he  has  done  great  things,  and  such  as  would  be 
opposed.  Who  can  utter  these?  Who  is  worthy  to  do  it ?  Who  is 
able  to  do  it?  They  are  so  inanv,  that  they  cannot  be  numbered, 
so  mysterious,  that  they  cannot  be  described  ;  when  we  have  said 
the  most  we  can  of  the  mighty  acts  of  the  Lord,  the  one  half  is 
not  told,  still  there  is  more  to  be  said  ;  it  is  a  subject  that  cannot 
be  exhausted.  We  must  shew  forth  his  praise;  we  may  shew 
forth  some  of  it,  but  who  can  shew  forth  all?  Not  the  angels 
themselves.  This  will  not  excuse  us  in  not  doing  what  we  can, 
but  should  quicken  us  to  do  all  we  can. 

2.  To  bless  the  ]icople  of  God,  to  call  and  count  them  happy  ; 
(v.'S.)  They  that  keep  judgment  are  blessed,  for  they  are  fit  to  be 
employed  in  praising  God.  God's  people  are  they  whose  princi- 
ples are  sound  ;  they  keep  judgment,  they  adhere  to  the  rules  of 
wisdom  and  religion,  and  their  practices  are  agreeable  ;  they  do 
righteousness,  are  just  to  God,  and  to  all  men;  and  herein  they 
are  steady  and  constant ;  they  do  it  at  till  times,  in  all  manner 
of  conversation,  at  every  turn,  in  every  instance,  and  herein 
persevering  to  the  end. 

3.  To  bless  ourselves  in  the  favour  of  God,  to  place  our  happi- 
ness in  it,  and  to  seek  it,  accordingly,  with  all  seriousness;  as  the 
psalmist  here,  v. 4,  5.  (1.)  He  has  an  eye  to  the  loving-kindness 
of  God,  as  the  f(mutain  of  all  happiness  ;  "Remember  me,  O  Lord, 
to  give  me  that  niercv  and  grace  which  I  stand  in  need  of,  with 
the  favour  which  thou  bedrest  to  thy  people."  As  there  are  a  peo])le 
in  the  world  w  ho  are  in  a  peculiar  manner  God's  people,  so  there 
is  a  peculiar  favour  which  God  bears  to  that  people,  which  all 
gracious  souls  desire  an  interest  in;  and  we  need  desire  no  more 
to  make  us  happy.  (2.)  He  has  an  eye  to  the  salvation  of  God, 
the  great  salvation,  that  of  the  soul,  as  the  foundation  of  hajipiness ; 
O  visit  mr  with  thy  salvation.  "Afford  me  (says  Dr.  Hammond) 
that  pardon,  and  that  grace  which  I  stand  in  need  of,  and  can 
hojie    for    from    none    l.'Ul    thee.'       Let    that    salvation    be    mf 


PSALMS,  CVI. 


The  Sins  of  the  Israelites. 


portion  for  ever,  and  Itic  pledges  of  it  my  present  comfort.  (  3.)  He 
ims  an  eye  to  the  blessedness  of  the  rigliteous,  as  that  which 
incUides  all  good  ;  (i'-O.)  "  That  I  may  see  the  r/oodof  thy  chosen, 
and  be  as  hajjpy  as  thy  saints  are  ;  and  hap|iicr  I  do  not  desire  to 
be."  God's  pco|)le  arc  here  called  his  chnsni,  his  nation,  his 
inhrritance;  tor  he  has  set  tliein  apart  for  hitusclf,  incorporated 
them  under  his  own  government,  is  served  by  iheni,  and  glorified 
in  them.  The  chosen  people  of  God  have  a  good  which  is 
peculiar  to  them,  which  is  the  matter  both  of  (heir  gladness,  and  of 
their  glorying;  which  is  their  jilcasure,  and  their  praise.  God's 
people  have  reason  to  be  a  cheerful  peo|)le,  and  to  boast  in  their 
God  all  the  day  long;  and  they  who  have  that  gladness,  that  glory, 
need  not  envy  any  of  the  children  of  men  their  pleasure  or  pride. 
The  gladness  of  God's  nation,  and  the  glory  of  his  inheritance, 
are  enough  to  satisfy  any  man  ;  for  tliey  have  everlasting  joy  and 
glory  at  tlie  end  of  them. 

6,  We  have  sinned  witli  our  fathers,  Ave  have 
committed  iniquity,  we  have  done  wickedly. 
7.  Our  fathers  understood  not  thy  wonders  in 
Egypt;  they  remembered  not  the  multitude  of 
thy  mercies;  but  provoked  liim  at  the  sea,  even  at 
the  Red  sea.  8.  Nevertheless,  he  saved  them  for 
his  name's  sake,  that  he  might  make  his  mighty 
power  to  be  known.  9.  He  rebuked  the  Red  sea 
also,  and  it  was  dried  up:  so  he  led  them  through 
the  depths,  as  through  the  wilderness.  10.  And 
he  saved  them  from  the  hand  of  him  tliat  hated 
them,  and  redeemed  them  from  the  hand  of  the 
enemy.  11.  And  the  waters  covered  their  enemies : 
there  was  not  one  of  them  left.  12.  Then  believed 
they  his  words;  they  sang  his  praise. 

Here  begins  a  penitential  confession  of  sin,  which  was  in  a 
special  manner  seasonable,  now  that  the  church  was  in  distress  : 
for  thus  we  must  justify  God  in  all  that  he  brings  upon  us, 
acknowledging  ihat  therefore  he  has  done  right,  because  tie  have 
done  wickedly:  and  the  remembrance  of  former  sins,  notwith- 
standing which  God  did  not  cast  off  his  peo|)le,  is  an  encourage- 
ment to  us  to  hope  that  though  we  are  .justly  corrected  for  our 
sins,  yet  we  shall  not  be  utterly  abandoned. 

I.  Gods  afflicted  people  here  own  themselves  guilty  before 
God  ;  fi'.  6.)  "  Wc  have  sinned  with  our  fathers,  like  our  fathers, 
after  the  similitude  of  their  transgression.  We  have  added  to  the 
stock  of  hereditary  guilt,  and  filled  up  the  measure  of  our  fathers' 
iniquitv,  to  augment  yet  the  fierce  anger nj  the  Lord,"  Numb.  32. 14. 
Malth.  23.  32.  And  see  how  they  lay  load  upon  themselves,  as 
becomes  penitent;  "  Jt e  have  committed  iniquity,  that  which  is 
in  its  own  nature  sinful;  and  tot'  have  done  xcickedly :  we  have 
sinned  vvith  a  high  hand,  presumptuously."  Or,  (his  is  a  confession, 
not  only  of  their  imitation  of,  but  their  interest  in,  their  fathers" 
sins;  Tfc  hove  sinned  with  our  fathers,  for  we  were  in  their  loins, 
antrwe  bear  their  iniquity.  Lam.  5.  7. 

II.  They  bewail  the  sins  of  their  fathers,  when  they  were  first 
formed  into  a  people  ;  which,  since  children  often  smart  for,  (hey 
are  concerned  (o  sorrow  for,  even  further  than  to  the  third  and 
fourth  generation.  Even  we  now  ought  to  take  occasion,  from 
(he  history  of  Israel's  rebellions,  to  lament  the  pravity  and 
perverseness  of  man's  nature,  and  its  unaptness  to  be  amended 
by  (he  most  probable  means.     Observe  here, 

1.  The  strange  stupidity  of  Israel  in  the  midst  of  the  favours 
God  bestowed  upon  them  ;  (c.  7.)  They  understood  not  thy  wonders 
in  Egypt.  They  saw  them,  but  thev  did  not  rightly  apprehend 
the  n)eaning  and  design  of  them.  Blessed  are  they  that  have 
not  seen,  and  yet  have  understood.  They  thought  the  plagues 
of  Egypt  were  intended  for  their  deliverance,  whereas  Ihey 
Moie  intended  aho  for  their  ins(ruclion  and  convictioa,  uot 
VOL    11.  107 


only  to  force  them  out  of  their  Egyptian  slavery,  but  to  cure  them 
of  their  inclination  to  Egyptian  idolatry,  by  evidencing  the 
sovereign  power  and  dominion  of  the  God  of  Israel  above  all 
gods,  and  his  particular  concern  for  them.  We  lose  the  benefit  of 
providences  for  want  of  understanding  them.  And  as  their 
understandings  were  dull,  so  their  memories  were  treacherous; 
though  one  would  think  such  astoiiishin;;  events  shoidd  never  have 
been  forgotten,  yet  they  remembered  them  not,  at  least,  they 
remembered  twt  the  multitude  of  God's  mercies  in  them.  There- 
fore God  is  distrusted,  because  his  favours  are  not  remembered. 

2.  Their  perverseness,  arising  from  this  stupidity  ;  They  pro- 
voked him  at  the  sea,  even  at  the  lied  sea.  The  provocation  was, 
despair  of  deliverance,  (because  (he  danger  was  great,)  and 
wishing  they  had  been  left  in  Egypt  still,  Exod.  14.  11,  12. 
Quarrelling  with  God's  providence,  and  questioning  his  power, 
goodness,  and  faithfulness,  are  as  great  provocations  to  him  as  any 
whatsoever.  The  place  aggravated  the  crime  ;  it  was  at  the  sea, 
at  the  Red  sea,  when  they  were  newly  come  out  of  Egypt,  and 
the  wonders  God  had  wrought  for  them  were  fresh  in  their  minds  ; 
yet  they  reproach  him,  as  if  all  that  (lower  had  no  mercy  in  it, 
but  that  he  brought  them  out  of  Egypt  on  purpose  to  kill  them 
in  the  wilderness.  They  never  lay  at  God's  mercy  so  immediately 
as  in  their  passage  through  the  Red  sea,  yet  there  they  affront  it, 
and  provoke  his  wrath. 

3.  The  great  salvation  God  wrought  for  them,  notwithstanding 
their  provocations,  U.8..11.  (1.)  He  forced  a  passage  for  them 
through  the  sea;  He  rebuked  the  Red  sea  for  standing  in  their 
way  and  retarding  their  march,  and  it  was  dried  up  immediately; 
as  in  the  creation,  at  God's  rebuke  the  waters  fled,  104.  7.  Nay, 
he  not  only  prepared  them  a  way,  but,  by  the  pillar  of  cloud  and 
fire,  he  led  them  into  the  sea,  and,  by  the  conduct  of  Moses,  led 
them  through  it  as  readily  as  through  the  wilderness;  he  encou- 
raged them  to  take  those  steps,  and  subdued  their  fears,  when 
those  were  their  most  dangerous  and  threatening  enemies.  See 
Isa.  63.  12.  .14.  (2.)  He  interposed  between  them  and  their 
pursuers,  and  prevented  them  from  cutting  them  off,  as  they 
designed.  The  Israelites  were  all  on  foot,  and  the  Egy|)tians  had 
all  of  them  chariots  and  horses,  with  which  they  were  likely  to 
overtake  them  quickly,  but  God  saved  them  from  the  hand  of  him 
that  hated  them,  Pharaoh,  who  never  loved  them,  but  now  hated 
them  the  more  for  the  plagues  he  had  suffered  on  their  account; 
^rom  the  hand  of  his  enemy,  which  was. just  ready  to  seize  them, 
God  redeemed  them,  {v.  10.)  interposing  himself,  as  it  were,  in  the 
pillar  of  fire,  between  the  persecuted  and  the  persecutors.  (3.)  To 
complete  the  mercv,  and  turn  the  deliverance  into  a  victory,  the 
Red  sea,  which  was  a  lane  to  them,  was  a  grave  to  the  Egyptians; 
(('.  11.)  The  wafers  covered  their  enemies,  so  as  to  slay  them, 
but  not  so  as  to  conceal  their  shame;  for,  the  next  tide,  (hey 
were  thrown  up  dead  upon  the  shore,  Exod.  14.  30.  There  was 
not  one  of  them  left  alive,  to  bring  tidings  of  what  was  become  of 
the  rest.'  And  why  did  God  do  this  tor  them  ?  Nay,  why  did 
he  not  cover  them,  as  he  did  their  enemies,  for  their  unbelief  and 
murmuring?  He  tells  us,  (ii.8.)  it  was  for  his  name's  sake; 
though  they  did  not  deserve  this  favour,  he  designed  it;  and  their 
undeservings  should  not  alter  his  designs,  nor  break  his  measures, 
or  make  him  withdraw  his  promise,  or  fail  in  the  performance  of 
it.  He  did  this  for  his  own  glory,  that  he  might  make  his  mighty 
power  to  be  known,  not  only  in  dividing  the  sea,  but  in  doing  it  not- 
withstanding tl'.eir  provocations.  Moses  prays,  (Numb.  14. 17, 19.) 
Let  the  power  of  my  Lord  be  great,  and  pardon  the  iniquity  oj 
this  people.  The  power  of  the  God  of  grace,  in  pardoning  sin 
and  sparing  sinners,  is  as  much  to  be  admired  as  the  power  of 
the  God  of  nature  in  dividing  the  waters. 

4.  The  good  impression  this  made  upon  them  for  the  present; 
(i'.12.)  Then  believed  they  his  words,  and  acknowledged  that  God 
was  with  them  of  a  truth,  and  had,  in  mercy  to  them,  brought 
them  out  of  Egypt,  and  not  with  any  design  to  slay  them  in  the 
wilderness;  (hen  they  feared  the  Lord,  and  his  sen-ant  Moses, 
Exod.  14.  31.  Then  they  sang  his  praise,  in  (hat  song  of  Mosrs 
penned  on  this  great  occasion,  Exod.  15.1.  See  in  what  a  graeiri-: 
and   merciful  wav   God    sometimes  silences  the  unbelief    of    i.,^ 


PSALMS,  CVl. 


The  S^ins  of  the  Israelites. 


people,  and  turns  tlieir  fears  into  praises;  ami  soil  is  wrillen. 
They  that  erred  in  spirit  shall  come  to  nndrrslariding,  and  they 
that  murmured  shall  learn  doctrine,  Isa.  29.  24. 

13.  They  soon  forgat  his  works;  they  waited 
not  for  iiis  counsel:  14.  But  lusted  exceedingly 
in  the  wilderness,  and  tempted  God  in  the  desert. 
15.  And  he  gave  them  their  request;  but  sent 
leanness  into  their  soul.  10.  Tiiey  envied  Moses 
also  in  the  camp,  and  Aaron  the  saint  of  the 
Lord.  17.  The  earth  opened  and  swallowed  up 
Datlian,  and  covered  the  company  of  Ahiram. 
18.  And  a  fire  was  kindh-d  in  their  company;  the 
flame  Inirut  up  the  wicked.  19.  They  made  a 
calf  in  Horeb,  and  worshipped  the  molten  image. 
20.  Thus  they  changed  their  glory  into  the  simili- 
tude of  an  ox  that  eateth  grass.  2).  They  forgat 
God  their  saviour,  which  Iiad  done  great  things  in 
Egypt;  22.  Wondrous  works  in  the  land  of  Ham, 
«7k/ terrible  things  by  the  Red  sea.  23.  Therefore 
he  said  that  he  would  destroy  them,  had  not  Moses 
his  cliosen  stood  before  him  in  the  breach,  to 
turn  away  his  wrath,  lest  he  should  destroy  them. 
24.  Yea,  they  despised  the  pleasant  land,  they 
believed  not  his  word  :  25.  But  murmured  in  their 
tents,  and  hearkened  not  unto  the  voice  of  the 
LoKD.  20.  Therefore  he  lifted  up  his  hand  against 
them,    to    overthrow    them    in     the    wilderness: 

27.  To  overthrow  their  seed  also  among  the 
nations,     and    to    scatter    them    in    the    lands. 

28.  They  joined  themselves  also  unto  Baal-peor, 
and  ate  the  sacrifices  of  the  dead.  29.  Thus  they 
provoked  /lim  to  anger  with  their  inventions:  and 
the  plague  brake  in  upon  them.  30.  Then  stood 
up  Phinehas,  and  executed  judgment:  and  so  the 
plague  was  stayed.  31.  And  that  was  counted 
unto  him  for  righteousness  unto  all  generations 
for  evermore.  32.  They  angered  him  also  at  the 
waters  of  strife,  so  that  it  went  ill  with  Moses  for 
their  sakes :  33.  Because  they  provoked  his 
spirit,  so  that  he  spake  unadvisedly  with  his  lips. 

This  is  an  abridgment  of  tlie  history  of  Israel  s  provocations  in 
ihe  wilderness,  and  of  the  wrath  of  God  aoainst  tl>em  for  those 
provocations:  and  this  abridgment  is  abridged  by  the  apostle, 
with  application  to  iis  Christians  ;  (1  Cor.  10.  5,  &c.)  for  these 
things  were  written  for  our  admonition,  that  we  sin  not  like  theni, 
lest  we  suffer  like  them. 

I.  The  cause  of  their  sin,  was,  disregard  to  the  works  and  word 
of  God,  v.\'i.  1.  Tliev  minded  not  what  he  had  done  for  llum ; 
Thejf  soon  fort/at  his  aorks,  and  lost  the  impressions  they  iiad  inadt 
upon  them.  They  that  do  not  impro>e  God's  nuicies  lo  them, 
nor  endeavour  in  some  incasurc  lo  rtiider  according-  to  liie  benefit 
(lone  unto  them,  do  indeed  foinet  liiem.  This  people  soon  forgat 
them;  God  took  notice  of  this;  (Exod.  32.  8.)  7V(ci/  have  turned 
aside  quickly.  They  muili-  haste,  Ihoi/ fort/at  his  works,  so  it  is  in 
the  margin  ;  which  some  ni;dic  to  l)e't\vo  Severn!  instances  of  their 
sin.  They  made  hasle.  111.  ir  e\|.f<  IjUoms  aiiliciiialod  God  s 
promises;  Ihey  expected  Id  1>c  in  Car.aan  sliorllv,  and,  because 
tliey  were  not,  they  ipii'slioned  wliclher  lliey  shiodii  ever  be  there 
and  quarrelled  will)  all  tlie  tliffictiiiiis  they  inet  with  in  their  way: 
whereas /ic  thai  bclievrl.      '-ilii  luU  ("u/.c /(rs/c,  Isa.  2H.  16.     Aud 


withal,  they  forgat  his  werks,  which  were  the  nndeniable  evidences 
of  his  wisdom,  power,  and  goodness,  and  denied  the  conclusion  as 
confidently  as  if  they  had  never  seen  the  premises  proved.  This 
is  mentioned  again  ;  (tj.21,22.)  They  forr/at  God  their  Saviour; 
they  forgat  that  he  had  been  tlieir  Saviour:  those  that  forget  the 
works  of  God,  forget  God  himself,  who  makes  himself  known  by 
his  works.  They  forgat  what  was  done  but  a  few  days  before, 
which  we  may  snppose  they  could  not  but  talk  of,  even  then, 
when,  because  they  did  not  make  a  good  use  of  it,  they  are  said 
to  forget  it:  it  was  what  God  did  for  them  in  Eyypt,  in  the  land 
of  Ham,  and  by  the  Red  sea,  things  which  we  at  this  distance 
cannot,  or  should  not,  be  unmindful  of.  They  are  called  great 
things,  (for  though  the  great  God  does  nothing  mean,  yet  he  does 
some  things  that  are  in  a  special  manner  great,)  wondrous  works, 
out  of  the  common  road  of  Providence,  therefore  observable, 
therefore  memorable,  and  terrible  things,  awful  to  them,  and 
dreadful  to  their  enenues,  and  yet  soon  forgotten  ;  even  miracles 
that  were  seen,  passed  away  with  them  as  talcs  that  are  told. 
2.  They  minded  not  what  Ciod  had  said  to  them,  nor  would  they 
depend  upon  it;  They  leaited  not  for  his  counsel,  did  not  attend 
bis  word,  though  they  had  Moses  to  be  his  mouth  to  them  ;  tl'iey 
took  up  resolves  about  which  they  did  not  consult  him,  and  made 
demands  without  calling  upon  him.  They  would  be  in  Canaan 
directly,  and  had  not  patience  to  tarry  God's  lime;  the  delay  was 
intolerable,  and  therefore  the  difficulties  were  looked  u])on  as 
insuperable.  This  is  explained,  (r.  24.)  They  believed  not  hh 
word,  his  promise  that  he  would  make  them  masters  of  Canaan  ; 
and  (y.25.)  They  hearkened  not  to  the  voice  of  ihe  Lord,  who 
gave  them  counsel  which  they  would  not  wait  for,  not  only  by 
Moses  and  Aaron,  but  by  Caleb  and  Joshua,  Numb.  14.  0,  7,  ttc. 
Those  that  will  not  wait  for  God's  counsel,  shall  justly  be  gi\cn 
up  to  their  own  hearts'  lusts,  lo  walk  i-i  their  own  counsels. 

II.  Many  of  their  sins  are  here  mentioned,  together  \\[[h  ihe 
tokens  of  God's  displeasure  which  they  fell  under  for  those  sins. 

1.  They  would  have  flesh,  and  yet  would  not  believe  that  God 
could  give  it  them  ;  (v. 14.)  They  lusted  a  lust,  (so  the  wo.'-d  is,) 
in  the  tvildei-ness ;  they  had  ircarf enough  and  to  spare,  \et  nothing 
would  serve  them  but  they  must  have  flesh  to  eat.  They  were 
now  supported  entirely  by  miracles,  so  that  this  was  a  reflection 
upon  Ihe  wisdom  and  goodness  of  their  Creator:  they  were  also, 
in  all  probability,  wuhin  a  step  of  Canaan,  yet  had  no  patience 
to  stay  for  dainties  till  they  came  thither;  they  had  flocks  and 
herds  of  their  own,  but  they  will  nut  kill  them;  God  must  give 
them  flesh,  as  he  gave  them  bread,  or  tl>ey  will  never  give  him 
credit,  or  their  good  word:  they  did  not  only  wish  for  flesh,  but 
they  lusted  exceedingly  after  it.  A  desire,  even  of  lawful  things, 
when  it  is  inordinate  and  violent,  becomes  sinful ;  and  therefore 
this  is  called  lusting  after  evil  things,  (1  Cor.  10.  0.)  though  the 
quails,  as  God's  gift,  were  gootl  things,  and  were  so  spoken  of, 
Ps.  10.5.40.  Yet  this  was  not  all ;  They  tempted  God  in  the  desert, 
where  they  had  had  such  experience  of  his  goodness  and  power, 
and  questioned  whether  he  could  and  would  gratify  them  hereifj. 
See7».  19,20. 

Now,  how  did  God  shew  his  displeasure  against  them  for  this? 
We  are  told  how;  (?;.  15.)  lie  gave  them  their  request,  but  gave  it 
them  in  anger;  and  with  a  curse,  for  he  sent  leanness  into  their 
soul;  he  filled  them  with  uneasiness  of  mhid,  and  terror  of  con- 
science, and  a  self-reproach,  occasioned  by  their  bodies  being  sick 
with  the  surfeit,  such  as  sometimes  drunkards  experience  after  a 
great  debauch.  Or  this  is  put  for  that  great  plague  with  which 
the  Lord  smote  them,  while  the  flesh  icas  yet  between  their  teeth, 
as  we  read,  Nund).  11.  :53.  It  was  the  consumption  of  the  life. 
Note,  (l.)What  is  asked  in  passion,  is  often  given  in  wrath. 
(2.)  Many  that  fare  deliciously  eicry  day,  and  whose  bodies  are 
healthfuland  fat,  have  at  the  same  time  leanness  in  their  souls  : 
no  love  to  God,  no  thankfulness,  no  ajipetite  to  the  bread  of  life, 
and  then  the  S()ul  must  needs  be  lean.  Those  wretchedly  forget 
themselves,  that  least  their  bodies,  and  starve  their  souls.  Then 
God  gives  the  good  things  of  this  life  in  love,  when  with  thorn  he 
gives  grace  to  glorify  him  in  the  use  of  them;  for  then  tha  soul 
delights  itself  infniness,   Isa.  5-5.  2. 


PSALMS,  CVI. 


The  Sins  of  the  Israelites 


2.  They  qiianciled  wilh  llic  sovcniniciit  wliich  God  had  set 
over  riR'iii,  Itiilli  in  cluiich  and  stiilo;  (d.  10.)  T/n'i/  envird  Mnscs 
his  aiillioiily  in  the  cniiij),  as  ncncralissiiiKi  of  (lie  aniiics  of  Israel, 
and  cliief-Jtislice  in  all  Ihi'ir  courls  ;  llioy  enviid  Aaron  his  power, 
as  saint  rftlic  Lord,  tonsecrated  to  the  office  of  Hi;;h-I'riest;  and 
KoraU  wotdd  needs  put  in  fur  liie  ponlifiiale,  while  Oalhan  and 
Abirain,  as  princes  of  the  lril)e  of  Renhen,  Jacob's  eldest  son, 
Hdidd  claim  to  be  chief  nuiaislrates,  bv  the  so-mnch  admired 
right  of  primop,eiiiliin'.  Note,  Tlicy  are  preparint;  ruin  for 
Ihemsebcs,  who  envy  those  whom  God  has  put  honour  npon, 
and  nsnrp  the  diiiiiilies  tliey  were  neviT  desii^ned  for.  And 
justly  will  conleinpt  lie  poured  upon  them  who  ])ul  contempt  u|)on 
anv  of  the  saints  of  the  Lord. 

How  did  God  shew  Iiis  displeasure  for  this?  We  are  told 
how,  and  it  is  enough  to  make  us  tiemble;  (r.  17,  10.)  we  have 
the  story,  Numb.  IG.  32,  35.  (1.)  They  that  flew  in  the  face  of 
the  ci^il  aulhoritv  were  punished  by  ilic  earth,  which  opened  and 
sicatlvwed  them  v.p,  as  not  fit  to  go  upon  Ciod's  ground,  because 
they  would  not  subn)it  to  God's  government.  (2.) They  that  would 
usurp  the  ecclesiastical  authority,  in  things  pertaining  to  God, 
suffered  the  vengeance  of  Heaven,  ior/irc  canic  out  from  the  Lord, 
and  consumed  I  hem ;  and  the  pretending  sacrificcrs  were  themsehes 
sacrificed  to  divine  justice.  The  flame  burnt  vp  the  wiehed;  for 
though  they  vied  with  Aaron,  the  saint  nf  the  Lord,  for  holiness, 
(Numb.  16.  3,  5.)  yet  God  adjudged  them  wicked,  and,  as  such, 
cut  them  off,  as,  in  due  time,  he  will  destroy  tlie  man  of  sin,  that 
wicked  one,  notwithstanding  his  proud  pretensions  to  holiness. 

3.  They  made,  and  worshipped,  the  golden  calf,  and  this  in 
Horeb,  there  where  the  law  was  given,  and  God  had  expressly 
said,  Thou  shall  neither  make  anif  graven  image,  nor  bow  down 
to  it;  they  did  both  ;  Thei/  made  a  calf,  and  irorshippcd  it,  r\  10. 
Herein  they  bid  defiance  to,  and  put  an  affront  upon,  the  two 
great  lights  which  God  has  made  to  rule  the  little  world; 
(l.)That  of  himian  reason;  for  they  chanrjed  their  glory,  their 
God,  at  least,  the  manifestation  of  liim,  which  always  had  been  in 
a  cloud,  (cither  a  dark  cloud  or  a  bright  one,)  without  any  manner 
of  visible  similitude,  into  the  similitude  of  Apis,  one  of  the 
Egyptian  idols,  an  ox  that  eateth  grass,  than  which  nothing  could 
be  more  grossly  and  scandalously  absurd,  r.  20.  Idolaters  are 
perfectly  besotted,  and  put  the  greatest  disparagement  possible, 
both  npon  God,  in  representing  him  by  the  image  of  a  beast,  and 
upon  themselves,  in  worshipping  it  when  they  have  done  so. 
That  which  is  here  said  to  be  the  changing  of  their  glorv,  is 
explained  by  St.  Paul,  (Rom.  1.23.)  to  be  the  (hanging  of  the 
glory  of  the  incorruptible  God.  (2.)  That  of  divine  revelation, 
which  was  afforded  to  them,  not  only  in  the  words  God  spake  to 
them,  but  in  the  works  he  wrought  for  thcni,  irondrous  worJts, 
which  spake  aloud  that  the  Lord  Jehovah  is  the  only  true  and 
living  God,  and  is  alone  to  be  worshipped,  i\  21,  22. 

For  this,  God  shewed  his  displeasure  by  declaring  the  decree, 
that  he  would  cut  them  off  from  being  a  |)eople,  as  they  had,  as 
far  as  lav  in  their  power,  in  effect  cut  him  off  from  being  a  God  ; 
he  spake  of  destroying  them,  (i'.  23.)  and  certainly  he  had  done  if, 
if  Moses  his  chosen  had  not  stood  before  him  in  the  breach,  (v.  23.) 
if  he  had  not  seasonably  interposed  to  deal  with  God  as  an 
advocate,  about  the  breach  or  ruin  God  was  about  to  devote  them 
to,  and  wonderfully  prevailed  to  turn  away  his  wrath.  See  here 
the  mercv  of  God,  and  how  easily  his  anger  is  turned  away,  even 
from  a  provp'^ing  people.  See  the  power  of  prayer,  and  the 
interest  wliicli  God's  chosen  have  in  heaven.  See  a  type  of  Christ, 
God's  Chosen,  his  Elect,  in  whom  his  soul  delights;  who  stood 
before  him  in  the  breach  to  turn  away  his  wrath  from  a  provoking 
world,  and  ever  li\es,  for  this  end,  making  intercession. 

4.  They  gave  credit  to  the  report  of  the  evil  spies  concerning 
the  land  of  Canaan,  in  contradiction  to  the  promise  of  God ;  (v.  24.) 
They  dfspised  the  pleasant  land;  Canaan  was  a  pleasant  land, 
Deut.8.  7.  They  undervalued  it,  when  they  thought  it  not  worth 
yenluring  for,  no,  not  under  the  guidance  of  God  himself,  and 
therefore  were  for  making  a  captain,  and  returning  to  Egypt  again. 
They  bcliceed  not  God's  word  concerning  it,  but  murmured  in  their 
tents,  basely  charging  God  with  a  design  upon   them,  in  bringing 


them  thither,  that  they  might  l)ecome  a  prey  to  the  Canaanifes, 
Nimd).  14.  2,  3.  And  when  they  were  reminded  of  God's  power 
and  pronnse,  they  were  so  far  from  hearkening  to  that  voice  of 
the  Lord,  that  they  attempted  to  stone  those  who  spake  to  theui, 
Nundi.  14.  10.  Tlie  heavenly  Canaan  is  a  pleasant  hii;<l;  a 
|n-omise  is  left  us  of  entering  into  it,  hut  then;  are  many  that 
despise  it,  that  neglect  and  refuse  the  offer  of  it,  that  ()refrr  the 
weallli  and  pleasure  of  this  world  before  it,  and  grudge  the  pains 
and   hazards  of  this  life  to  obtain  that. 

This  also  was  so  displeasing  to  God,  that  he  lifted  vp  his  hand 
against  them,  in  a  way  of  threatening,  to  destroy  them  in  the 
wilderness ,  nay,  in  a  way  of  swearing,  for  he  sware  in  his  wrath 
that  they  should  not  enter  into  his  rest;  (95.11.  Numb.  14.  28.) 
nay,  and  he  threatened  that  their  children  also  should  be  over- 
thrown and  scattered,  (n.  26,  27.)  and  the  whole  nation  dispersed 
and  disiidierited  ;  but  Moses  prevailed  for  mercy  for  their  .seed, 
that  they  might  enter  Canaan.  Note,  Those  who  despise  God's 
favours,  and  particularly  the  pleasant  land,  forfeit  his  favours, 
aiid  will  l.ie  shut  out  for  ever  from  the  pleasant  land. 

5.  They  were  guilty  of  a  great  sin  in  the  matter  of  Peor;  and 
this  was  the  sin  of  the  new  generation,  when  thev  were  within  a 
step  of  Canaan  ;  (t'.28.)  They  joined  themselves  to  Baal-pcor,  and 
so  were  entangled  both  in  idolatry  and  in  adulterv,  in  corporal 
and  in  spiritual  whoredom.  Numb.  25. 1. .  3.  They  that  did 
often  partake  of  the  altar  of  the  living  God,  now  ate  the  sacrifices 
of  the  dead,  of  the  idols  of  Moab,  that  were  dead  images,  or  dead 
men  canonized  or  deified;  or  sacrifices  to  the  infernal  deities,  on 
the  liehalf  of  their  dead  friends.  Thus  they  provoked  God  to 
anger  with  their  inventions,  {v.  29.)  in  contempt  of  him  and  his 
institutions,  his  commands,  and  his  ihreatenings.  The  iniipiily  of 
Peor  was  so  great,  that,  long  after,  it  is  said.  They  were  not 
cleansed  from  it,  Josh.  22.  17. 

God  testified  his  displeasure  at  this,  (1.)  By  sending  a  plague 
anions  them,  which  in  a  little  time  swept  away  24,000  of  those 
impudent  sinners.  (2.)  By  stirring  up  Phinehas  to  use  his  power 
as  a  magistrate,  for  the  suppressing  of  the  sin,  and  checking  the 
contagion  of  it.  He  stood  up,  in  his  zeal  for  the  Lord  of  hosts, 
and  executed  judgment  upon  Zimri  and  Cozbi,  sinners  of  the  first 
rank,  genteel  sinners;  he  put  the  law  in  execution  upon  them, 
and  this  was  a  service  so  pleasing  to  God,  that  upon  it  the  plague 
uas  stayed,  v.  30,  By  this,  and  some  other  like  acts  of  public 
justice  on  that  occasion,  (Numb.  25.4,  5.)  the  guilt  ceased  to  be 
national,  and  the  general  controversy  was  let  fall;  when  the  pro- 
per officers  did  their  duty,  God  left  it  to  them,  and  did  not  any 
longer  keep  the  work  in  his  own  hands  by  the  plague.  Note, 
National  justice  prevents  national  judgments.  But  Phinehas 
herei-n  signalizing  himself,  a  special  mark  of  honour  was  put  upon 
him,  for  what  he  did  was  counted  to  him  for  righteousness  to  all 
generations,  (v.  31.)  and,  in  reconipcnce  of  it,  the  priesthood  was 
entailed  on  his  family.  He  shall  make  an  atonement  by  offering 
up  the  sacrifices,  who  had  so  bravely  made  an  atonement  (so 
some  read  it,  v.  30.)  by  offering  up  the  sinners.  Note,  It  is  the 
honour  of  sahits  to  be  zealous  against  sm. 

G.  They  continued  their  murniurings  to  the  very  last  of  their 
wanderings ;  for  in  the  fortieth  year  they  angered  God  at  the  watert 
of  strife,  (v.  S2.)  which  refers  to  that  story,  Numb.  20.  3.  .5. 
And  that  which  aggravated  it  now,  was,  that  it  went  ill  with 
Moses  for  their  sakes;  for  though  he  was  the  meekest  of  all  the 
men  in  the  earth,  yet  their  clamours  at  that  time  were  so  peevish 
and  provoking,  that  they  put  him  into  a  passion,  and,  being  now 
grown  very  old,  and  off  his  guard,  he  spake  unadvisedly  with  his 
lips,  (i'. 33.)  and  not  as  became  him  on  that  occasion;'  for  he 
said  in  a  heat.  Hear  now,  ye  rebels,  must  we  fetch  water  out  of 
this  rock  for  you?  This  was  Moses's  infirmity,  and  is  written  for 
our  admonition,  that  we  may  learn,  when  we  are  in  the  midst  of 
provocation,  to  keep  our  mouth  as  with  a  bridle,  (  39.  1 .  .  3.)  and 
to  take  heed  to  ovr  spirits,  that  they  admit  not  resentments  too 
much;  for,  when  the  spirit  is  provoked,  it  is  much  ado,  even  for 
those  that  have  a  creat  deal  of  wisdom  and  grace,  not  to  speak 
nnadrisedhf.  But  it  is  (  harced  upon  the  people  as  their  sin;  TVtcy 
prcvolcd his  spirit  w itli  that  wilh  w hich  they  angered  God  himself. 


PSALMS,  CM 


Tlie  Sins  of  the  Israelite??. 


Note,  We  must  answer  not  only  for  our  own  passions,  bnt  for  tlie 
provocation  which,  by  them,  we  give  to  tlie  passions  of  ollicrs, 
especially  of  those,  who,  if  not  greatly  provoked,  would  be  meek 
and  quiet. 

God  shews  his  displeasure  against  this  sin  of  their's  bv  shutting 
Moses  and  Aaron  out  of  Canaan,  for  their  misconduct  upon  this 
occasion;  by  which,  (l.)God  discovered  his  resentment  of  all 
such  intemperate  heals,  even  in  the  dearest  of  his  servants.  If  he 
deals  thus  severely  with  Moses  for  one  unadvised  word,  what  does 
their  sin  deserve,  who  had  spoken  so  many  prcsuuiptuojis  wicked 
words?  Jf  this  was  done  in  the  green  tree,  what  shall  be  done  in 
the  dnj?  (2.)  God  deprived  them  of  the  blessing  of  RIoses's 
guidance  and  government,  at  a  time  when  they  most  needed  it, 
so  that  his  death  was  more  a  punishment  to  them  than  to  himself. 
It  is  JBst  with  God  to  remove  those  relations  from  us  that  are 
blessings  to  us,  when  we  are  peevish  and  provoking  to  them,  and 
grieve  their  spirits. 

34.  They  did  not  deslioy  the  nations,  concei-n- 
ing  whoi^i  the  Lord  commanded  them:  35.  But 
were  mingled  among  the  heathen,  and  learned 
their  works.  36.  And  they  served  their  idols: 
which  were  a  snare  unto  them.  37.  Yea,  they 
sacrificed  their  sons  and  their  daughters  unto 
devils,  38.  And  shed  innocent  blood,  even  the 
blood  of  their  sons  and  of  their  daughters,  whom 
they  sacrificed  unto  the  idols  of  Canaan:  and 
the  land  was  polluted  with  blood.  39.  Thus  were 
they  defiled  with  their  own  works,  and  went  a- 
whorrng  with  their  own  inventions.  40.  Therefore 
was  the  wrath  of  the  Lord  kindled  against  his 
people,  insomuch  that  he  abhorred  his  own 
inheritance.  41.  And  be  gave  them  into  the  hand 
of  the  heathen ;  and  they  that  hated  them  ruled 
over  them.  42.  Their  enemies  also  oppressed 
them,  and  they  were  fironght  into  subjection 
under  their  hand.  43.  Many  times  did  he  deliver 
them ;  but  they  provoked  him  with  their  counsel, 
and  were  brought  low  for  tlieir  iniquity.  44.  Never- 
theless, he  regarded  their  affliction,  when  he  heard 
their  cry:  45.  And  he  remembered  for  them  his 
covenant,  and  repented  according  to  the  multi- 
tude of  his  mercies.  46.  He  made  them  also  to 
be  pitied  of  all  those  that  carried  them  captives. 

47.  Save  us,  O  Lord  our  God,  and  gather  us 
from  among  the  heathen,  to  give  thanks  unto 
thy    holy    name,   and  to    triumph   in  thy   praise. 

48.  Blessed  he  the  Lord  God  of  Israel  from 
everlasting  to  everlasting:  and  let  all  the  people 
say,  Amen.     Praise  ye  the  Lord. 

Here, 

I.  The  narrative  concludes  with  an  account  of  Israel's  conduct 
in  Canaan,  which  was  of  a  piece  with  that  in  the  wilderness,  and 
God's  dealings  with  them,  wherein,  as  all  along,  both  justice  and 
mercy  appeared. 

1.  They  were  very  provoking  to  God.  The  miracles  and 
mercies  which  settled  Ihcni  in  Canaan,  made  no  more  deep  and 
durable  impressions  upon  them  than  those  which  fetched  them 
out  of  Egypt;  for  by  llie  time  they  were  just  settled  in  Canaan, 
Ihey  corrupted  Iheinselves,  and  forsook  God.  Observe  the  steps 
of  Iheir  apostacv. 

(1.)    They    spni-d    thr    nalioi-.s   which    God    had    doomed   to 


(icsirnction;  (i,-.  34.)  when  they  had  go!  tl'.e  good  l:ind  God  had 
|;roniised  llieui,  they  had  no  zeal  against  the  wicked  mhaliitants, 
whom  f'nc  Lord  comiuandtd  them  to  extirpate,  pretending  pity; 
but  so  uicrcilul  is  God  tt;at  no  man  needs  to  be  in  any  case  more 
compassionate  than  he. 

(2.)  When  they  spared  them,  they  promised  thernselvcs,  that, 
notwithstanding  this,  lliey  would  not  join  in  any  dar.gemus  affrnily 
with  them;  but  the  way  of  sin  is  down-hill;  omissions  make  way 
for  co/«missions ;  when  they  neglect  to  destroy  ike  heal  hen,  tiie 
next  news  we  hear  is,  Tliey  were  niin(/led  amonr)  the  hvatl-unt, 
made  leagues  with  them,  and  contracted  an  intimacy  with  tlvem, 
80  that  they  learned  iheir  works,  v.  35,  Thai  which  is  rolteti 
will  sooner  corrupt  that  which  is  sound,  than  be  cured  or  made 
sound  by  it. 

(3.)  When  they  mingled  with  them,  and  learned  some  of  Ihei? 
works  that  seemed  innocent  diversions  and  entertainments,  yef 
they  thought  they  would  never  join  with  them  in  iheir  worsliip; 
but,  by  degrees,  they  learned  that  too;  (r.  36.)  They  sened  their 
idols,  in  the  same  manner,  and  with  the  same  rites,  that  ll'.ey 
served  them;  and  they  became  a  snare  to  them;  that  sin  drew  on 
many  more,  and  brought  the  judgments  of  God  upon  them,  which 
they  themselves  could  not  but  be  sensible  of,  and  yet  knew  noJ 
how  to  recover  themselves. 

(4.)  When  thev  joined  with  them  in  some  of  their  idolatrous 
services,  which  they  thought  had  least  harm  in  them,  they  little 
ihoiight  that  ever  they  should  be  guilty  of  that  barborons  and 
inhuman  piece  of  idolali'y,  the  sacrificing  of  their  living  children 
to  their  dead  gods;  but  they  came  to  that  at  last;  (v.  37,  38.)  in 
which  Satan  triumphed  over  his  worshippers,  and  regaled  himself 
in  blood  and  slaughter;  They  sacrificed  iheir  sons  and  daughters, 
pieces  of  themselves,  to  devils,  and  added  murder,  the  most 
unnatural  murder,  to  iheir  idolatry;  one  cannot  think  of  it  «illi- 
oui  hon-or;  They  shed  innocent  blood,  the  most  innocent,  for  it 
was  infant-blood,  nay,  it  was  the  blood  of  their  sons  and  their 
davghten.  See  the  power  of  the  spirit  that  works  in  the  children 
of  disobedience,  and  see  his  malice.  The  beginning  of  idolatrv 
and  superstition,  like  that  of  strife,  is  as  the  letting  forth  of 
water,  and  there  is  no  viliany  which  they  thai  venture  upon  ii 
can  be  sure  they  shall  stop  short  of,  for  God  justly  gives  them  up 
to  a  reprobate  mind,  Rom.  1.2ft. 

Their  sin  was,  in  part,  their  own  punishment;  for  by  it, 
[l.]They  wronged  their  country;  Tlie  land  ivas  polluted  with 
blood,  r.  33.  That  pleasant  land,  that  holy  land,  was  rendered 
uncomfortable  to  themselves,  and  unfit  to  receive  those  kind 
tokens  of  God's  favour  and  presence  in  it,  which  were  designed  to 
1)6  its  honour.  [2.]  They  wronged  their  consciences;  (p. 39.) 
They  went  a-ickoring  with  their  own  inventions,  and  so 
debauched  their  own  minds,  and  were  defiled  iciih  their  own 
works,  and  rendered  odious  in  the  eyes  of  the  holy  God,  and 
perhaps  of  their  own  consciences. 

2.  God  brought  his  judgments  upon  them  ;  and  what  else  could 
be  expected ;  For  his  name  is  .Tealous,  and  he  is  a  jealous  God. 

(l.)He  fell  out  with  them  for  it,  (i-.  40.)  he  was  angry  with 
them;  The  wrath  of  God,  that  consuming  fire,  uas  kindled 
against  hit  people;  for  from  them  he  took  il  worse  lh:in  from  the 
heathen  that  never  knew  him ;  nay,  he  wa?  sick  of  them,  he 
abhorred  his  own  inheritance,  which  once  he  had  taken  pleasure 
in;  yet  the  change  was  not  lu  him,  but  in  thcni.  This  is  the 
worst  thing  in  sin,  that  it  makes  us  loathsome  to  God;  and  the 
nearer  any  are  to  God  in  profession,  the  more  loathsome  are 
they,  if  they  rebel  against  him,  like  a  dunghill  at  our  door. 

(2.)  Their  enemies  then  fell  upon  ihcin,  and,  their  Defence  be- 
ing departed,  made  an  easy  prey  of  them;  (t'.41,42.)  He  gave 
theminto  the  handsof  the  heathen.  Observe  here  how  the  punish- 
ment answered  to  the  sin;  They  mingled  themselves  with  the  hea- 
then, and  learned  their  works;  from  them  they  willingly  took  the 
infection  of  sin,  and  therefore  God  justly  made  use  of  them  as  the 
instruments  of  their  correction.  Sinners  often  see  themselves 
ruined  bv  those  by  whom  they  have  suffered  themselves  to  be 
debauched.  Satan,  who  is  a  tempter,  will  be  a  tormentor.  The 
heathen  haled  them ;  apfwtates  lose  all  the  love  on  God's  side,  arid 


PSALMS,  C  VI.  CVII 


f«t  none  on  Satan's;  and  when  l1iov  tluil  hateil  them  ruled  over 
thrm,  and  tliey  were  liroii'^lit  in  stibjeclion  under  them,  no  marvel 
tllat  lliev  oppressed  Ihcni,  nnd  ruled  ihem  with  rigour;  and  thus 
God  made  '.hem  know  tlio  diffenMivc  Iwlwecn  his  service  anil  Ike 
servire  nf  the  hiti(js  of  the  cminirics,  2  Chron.  12.  R. 

(:$.)  Wlieii  God  i^raTiled  Ihem  .some  relief,  yet  thvy  went  on  in 
their  sins,  and  Iheir  Iroidiles  also  were  continued,  v.  43.  This 
refers  to  the  days  of  tho  .!Mt!£;os,  wlien  God  often  raised  up 
deliverers,  ajid  wvousht  deliverances  for  th<-m,  and  vet  they 
relapsed  to  idolatry,  and  jiroenked  Gml  with  their  coiinseh,  their 
idolatrous  inventions,  to  deliver  them  up  to  some  other  oppifssor, 
so  that  ut  last  thev  were  brought  very  low  for  Iheir  iniquilv.  Those 
that  by  sin  disparajje  themselves,  and  will  not  hv  repentance 
liumt>lc  themselves,  ai-e  justly  debased,  nnd  humbled,  and  brotiglit 
low,  l>y  the  judgments  of  God. 

(4.)  At  length  they  cried  unto  God,  and  God  returnfd  in  favour 
to  them,  c.  44.  .4G.  They  were  chastened  for  their  sins,  but  not 
destroyed,  cast  dnwn,  but  not  cast  off;  God  appealed  for  Ihem, 
[1.]  As  a  God  of  mercy,  who  looked  upon  their  grifvances, 
regarded  their  affliction,  btlield  when  distress  wax  npnn  ihem  ;  so 
some;  who  looked  over  their  complaints,  for  \\e  heard  their  cry 
with  lender  compassion,  (Exod.3.  7.)  and  overlooked  Iheir  |)ro- 
vocations;  for  though  he  had  said,  and  had  reason  to  sav  it,  that 
lie  would  destroy  them,  yet  he  i-^pentedaccnrdinr/  to  the  multitude 
<[f  his  7ne'cies,  and  reversed  the  sentence;  though  he  is  not  a  man 
chat  he  should  repent,  so  as  to  change  his  mind,  yet  he  is  a  gracious 
God,  who  pities  us,  and  changes  his  wav.  [2.]  As  a  God  of 
truth,  who  remembered  for  them  kis  covenant,  and  made  good  every 
word  that  he  had  spoken  ;  and  therefore,  bad  as  thev  vveve,  he 
would  not  break  with  them,  because  he  would  not  f»reak  his  own 
promise.  [3.]  As  the  God  of  power,  who  has  allhearls  in  his  hand, 
and  turns  them  which  way  soever  he  pleases.  He  made  them  to  be 
pitied,  even  of  those  that  carried  them  captives,  and  had  hated  them 
and  ruled  them  with  vigour.  He  not  only  restrained  the  remainder 
of  their  enemies'  wrath,  that  it  shotdd  not  utterly  consume  them, 
but  he  infused  compassion  even  into  their  stony  hearts,  and  made 
(hem  relent,  which  was  more  than  anv  art  of  man  could  have  done 
with  the  utmost  force  of  rhetoric.  Note,  God  can  change  lions 
into  lambs,  and,  xchen  a  man's  irays  please  the  Lord,  will  make 
even  his  enemies  to  pity  kim,  and  be  af  peace  with  kim.  When 
God  pities,  men  shall.  Tranquilliis  Dcus  tranquillat  omnia — .4 
God  at  peace  with  ns  makes  every  thing  else  at  peace. 
II.  The  psalm  concludes  with  prayer  and  praise. 

1.  Prayer  for  the  completing  of  his  people's  deliverance;  even 
then  when  the  Lord  brought  back  the  captivity  of  his  people,  still 
there  was  occasion  to  pray.  Lord  turn  again  our  captivity; 
(129.1,4.)  sohere,  (c,  47.)  Savent,  O  Lordour  God,andgather  ns 
from  among  the  heathen.  We  may  suppose,  that  many  "ho  were 
forced  into  foreign  countries,  in  the  limes  of  the  Judges,  (as  Naauii 
was,  Ruth,  1,1.)  were  not  returned  in  the  beginning  of  I')a\id's 
reign,  Saul's  time  being  discouraging,  and  therefore  it  was  season- 
able to  pray.  Lord,  gather  the  dispersed  Israelites  from  among 
the  heathen,  to  give  thanks  to  thy  Aoly  name;  not  onlv  that  Ihey 
may  have  cause  to  give  thanks,  and  hearts  to  givs  thanks,  but  that 
they  may  have  opportunity  to  do  it  in  the  courts  of  the  Lord's  house, 
from  which  they  were  now  banished,  and  so  may  triumph  in  thy 
praise,  awT  those  that  had,  in  scorn,  challenged  them  to  sing  the 
Lord's  song  in  a  strange  land. 

2.  Praise  for  the  beginning  and  progress  of  it ;  (r.  48.)  Blessed 
te  the  Lord  God  of  Israel  from  everlasting  to  everlasting.  He  is  a 
lilessed  God  from  eternity,  and  will  be  so  to  eternity,  and  so  let 
him  be  praised  by  all  his  worshippers.  Let  the  priests  say  this, 
and  then  let  all  the  people  say.  Amen,  Hallelujah,  in  token  of 
iheir  cheerftiJ  concurrence  in  all  these  pravers,  praises,  and  con- 
fessions. According  to  this  nibric  or  directory,  we  find,  that,  when 
ibis  psalm  (or  at  least  the  closing  verses  of  it)  was  sung,  all  the 
people  said.  Amen,  and  praised  the  Lord  by  saying.  Hallelujah. 
My  Ihesv  two  comprehensive  words,  it  is  very  proper,  in  religious 
assend)Ues,  to  testify  their  joining  with  their  ministers  in  the  prayers 
and  praises  which,  as  their  mouth,  they  offer  up  to  God,  according  |j 
Id  lii«  wilLsaying  A  men  lo  Ihe  n'--.vf-'s,  snd  Hallelujah  to  the  praises 


The  l)iviiu»  Compassion. 
PSAl.M  CVII. 

ne  ii.-;a!mi!it,kaciiif:  inilie  two  fiirc;;oin';  fisalms  cfkhraied  l.ke  K-t«H)M,  jKurti, 
und  goodness,  of  God,  ifi  /ii.iA'n/w;;,?  tfilh  liis  cli-Mrh  hi  particular,  lure  oliseicel 
tome  of  the  instances  of  Ids  proridailial  care  of  I  he  children  of  men  in  ;:eneral, 
especially  in  their  distresses ;  for  lie  is  not  hiiI:i  liiiijf  of  sxinis,  tut  h'inf;  n) 
uatims,  not  only  the  God  af  Israel,  6ut  the  God  of  the  whole  earth,  and  a 
coKimon  Father  to  all  mankind.  Tlwiigh  this  mail  esjiccinlbj  refer  to  imtelites 
in  their  personal  capacity,  yel  there  ncre  Ih-o'se  telm  jmiained  not  to  ttve 
commiam-ealth  of  Israel,  and  yet  were  leorsliippers  of  the  true  God  ;  and  even 
those  ir/io  icorshipped  images  kail  some  know.edgc  of  a  supreme  Nunicii,  to 
whom,  tchen  they  wire  in  tavne»!,  they  looked  u6oie  alt  their  false  guda. 
And  of  these,  when  they  prayed  in  their  dislresses,  God  took  n  imrliculer  care, 
I.  He  specifies  svme  of  Ike  tnost  common  calamities  of  human  life,  and  shein 
Itew  God  succours  those  that  tahour  undtr  tttem.in  ausirer  to  ikeir  prayers. 

I.  Btinisliment  and  dispersion,  v.-2..<3.  2.  Csplirity  and  imprisonment, 
«,  18.  .I(i.  3.  Sickness  and  distemper  of  liuiJy,  r.  17.  .22.  4.  Danger  and 
distress  at  se«,  v.  23.  .32.  These  are  jmt/or  all  sitnikir  prrils,  in  which  those 
that  cry  viUo  God  hare  ererfouml  Uim  a  rerij  present  Help.  U.  lU  specifies 
tlie  rarieties  and  vicissUiides  of  events  concerning  ualioiis  and  families ;  in  ati 
which,  GikI's  hiind  is  -to  be  eyed  %  his  own  people,  with  jonful  acknowledgments 
«fhis  gimhiess,  !•.  33 . .  43.  When  wc  «to  in  icmj  if  these  or  the  like  distresses, 
it  will  be  comfortable  to  sing  this  psulm,  with  application  ;  hut  \f  lie  be  not] 
others  are,  and  hare  been,  of  whose  delicerace  it  becomes  us  to  give  God  the 
gl'>ry,  for  Wi  are  members  one  of  enolher. 

1-    ^r\  GIVE  thanks  unto    the  Lord,    for  he  is 
V^     good:  for  his  mercy  eHdurelh  for  ever. 

2.  Let  the  redeemed  of  the  Lord  say  sv,  wliom 
he  hath   redeemed  from  the  hand  of  the  enemy; 

3.  And  gathered  them  out  of  the  Jands,  from  the 
east,  aiui  from  the  west,  from  the  north,  and  from 
I  lie  south.  4.  Tliey  Avandered  in  the  wilderness 
in  a  solitary  way;  they  found  no  city  to  dwell  in. 
5.  Hungry  and  thirsty,  their  soul  fainted  in  them, 
(i.  Then  they  cried  unto  the  Lord  in  their  trouble, 
iiHtl  he  delivered  them  out  of  their  distresses, 
7.  And  he  led  them  forth  l)y  the  right  way,  thai 
Ihey  might  go  to  a  city  of  habitation.  8.  Oh  that 
DtcH  would  praise  the  Lord  /b/-  his  goodness,  and 
for  liis  wonderful  works  to  the  children  of  men? 
9.  For  he  satisfieth  the  longing  soul,  and  filleth 
the  hungry  soul  with  goodness. 

Here  is, 

L  A  general  call  to  al!  to  give  thanks  to  God,  r,  I.  Let  all 
that  sing  this  psalm,  or  prav  it  over,  set  themselves  herein  to  give 
thanks  to  the  Lord;  and  Ihosc  that  have  not  any  special  mailer 
for  praise,  jnay  furnish  themselves  with  matter  enough  from  God's 
universal  goodness;  in  the  foiiutaisi  he  is  good,  in  the  streams  kis 
mercy  endures  for  ever,  and  never  fails. 

II.  A  particular  demand  hereof  from  the  redeemed  of  the  Lord; 
which  may  v\ell  be  applied  spiritually  to  those  that  have  an  interest 
in   the  great  Redeemer,  and  are  saved  by  him  from  sin  and   hell. 
They  have,  of  all  people,  most  reason  to  say  that  God  is   go<id, 
and   his  mercy  everlasting ;   these  are   the  t/ii'Mren  of  God  t/im 
were  scattered  abroad,  whom  Christ  died  to  gather  together  in  our, 
out  of  all  Ijnds,  John,  11.  .52.   Matlh.24.3i.     But  it  seems  heiv 
to   be  meant  of  a  temporal  deliverince,  wrought  for  them  when 
in  their  distress  they  cried  unto  the  Lord,  v.(i.     Is  any  afflicted/ 
Let   him  pray.      Docs  anv  pray  i     (iod   will  cerlaiulv   hear  and 
help.      When  troubles  arrive  at  an  exlren)e,  that  is  man's  lifue  l<» 
ciy;   those  who  but  whispered  praver  before,  then  cry  aloud  ;  and 
then  it  is  God's  time  to  succour ;   in  the  mount  he  will  be  seen. 

1.  They  were  in  an  enemy's  countrv,  but  God  wrought  out 
their  rescue  ;  He  redeemed  ihem  from  the  hand  of  the  enemy, 
(u.  2.)  not  by  might  or  power,  it  may  be,  (Zech.  4.  6.)  nor  by 
price  or  reward,  (Isa.  45.13.)  but  by  Ihe  spirit  of  God  working 
on  the  sjiirits  of  men. 

2.  Thev  were  dispersed  as  outcosis;  hut  Ciod  gathered  them 
tut  of  all  the  countries  whilher  the>  were  scattered  ill  the  cloudy 


and  dark  day,  lliat  lliey  migtil  again  be  incorporated,  r.  3.  See 
Deiil.30.  4.  Ezck.34.  12.  God  knows  those  that  are  his,  and 
vhore  to  find  them. 

3.  Tliey  were  bewildered,  had  no  road  to  travel  in,  no  dwelling- 
place  to  rest  ill,  v.  4.  Whcti  they  nere  rcdcemid  out  of  the  hand  of 
the  enemy,  and  gathered  out  of  llic  lands,  they  were  in  danger  of 
perishing  in  llieir  return  home  Ihroiigli  lliedrvand  barren  deserts, 
They  uanderedin  the  nildfrnesx, whew  there  was  no  trodden  path, 
no  company,  but  a  solitary  iciiy ;  no  lodging,  uo  conveniencies, 
no  accommodations,  no  inhaiiited  city  where  they  might  have 
quarters  of  refreshment.  But  God  led  I  lie  in  forth  by  the  right  way, 
(r.  7.)  directed  thcni  to  an  inn,  iiav,  directed  them  to  a  home, 
that  they  might  go  to  a  eily  of  habitation,  which  was  inhabited  ; 
nay,  which  they  tliem«ehes  sliould  inhabit.  This  may  refer  to 
poor  travellers  in  general,  those  |)aiticidarly,  whose  way  lav  through 
the  wilds  of  .Arabia,  where  we  may  sujipose  thev  were  often  at  a 
loss;  and  yet  many  in  that  distress  were  wonderfully  relieved,  so 
that  few  jierished.  Note,  We  ought  to  take  notice  of  the  good 
haiul  of  God's  |)rovidencc  over  ns  in  onr  journies,  going  out,  and 
coming  in,  directing  us  in  our  wav,  and  jiroviding  for  us  places, 
both  to  bait  in,  and  rest  in.  Or  (as  some  think)  it  has  an  eye  to 
the  wanderings  of  the  children  of  Israel  in  the  wilderness  for  40 
years ;  it  is  said,  ( Deut.  32. 10.)  God  led  them  abont,  and  yet  here 
he  led  tliem  by  the  right  way.  God's  way,  though  to  us  it  seems 
about,  will  appear,  at  last,  to  have  been  the  right  way.  It  is 
applicable  to  our  condition  in  this  world;  we  are  here  as  in  a 
wilderness,  have  here  no  continuing  city,  but  dwell  in  tents  as 
strangers  and  pilgrims:  but  we  are  under  the  guidance  of  his  wise 
and  good  providence,  committing  ourselves  to  which,  we  shall  be 
led  in  the  right  way  to  the  city  that  has  found  at  ions. 

4.  They  were  ready  to  perish  for  hunger  ;  (i'.  5.)  Their  sovl  even 
fainted  in  them,  s|)cnt  with  the  fatigues  of  their  journey,  and  readv 
to  drop  down  for  want  of  refreshment.  They  that  have  constant 
plenty,  and  are,  every  day,  fed  to  the  full,  know  not  what  a 
miserable  case  it  is  to  be  hungry  and  thirsty,  and  to  ha\e  no 
supply.  This  was  sometimes  the  case  of  Israel  in  the  wilderness, 
and  perhaps  of  other  poor  travellers;  but  God's  providence  finds 
out  ways  to  satisfy  the  longing  soul,  and  fill  the  hungry  sovl  with 
goodness,  i\  0.  Israel's  wants  were  seasonably  supplied,  and  many 
have  been  wonderfully  relieved  when  they  were  ready  to  perish. 
The  same  God  that  has  led  us,  has  fed  us,  all  our  life  long,  unto 
this  day;  has  fed  us  with  food  convenient;  has  provided  food  for 
the  soul,  and  filled  the  hungry  soul  with  goodness.  They  that 
hunger  and  thirst  after  righteousness,  after  God,  the  living  God, 
and  communion  viilh  him,  shall  be  n\mnd?mUy  replefiished  with 
the  goodness  of  his  house,  both  in  grace  and  glory. 

Now  for  all  this,  they  who  receive  mercv  are  called  upon  to 
return  thanks;  (r.O.)  Oh  that  men  (it  is  meant  especially  of  those 
men  wlioniGod  has  graciously  relieved)  ivould  praise  the  Lord  for 
his  goodness  to  tlicm  in  particular,  and  for  his  wonderful  works  to 
others  of  the  children  of  men.  Note,  ( 1.)  God's  works  of  mercy 
are  wonderful  works,  works  of  wonderful  power,  considering  the 
weakness,  and  of  wonderful  grace,  considering  the  unworthiness,  of 
those  he  shews  mercy  to.  (2.)  It  is  expected  of  ll.ose  who  leceive 
mercy  from  God,  lliat  they  return  praise  to  him.  (:3.)  We  must 
acknovyledge  God's  goodness  to  the  children  of  men,  as  well  as  to 
the  children  of  God  :  to  others  as  well  as  to  ourselves. 

10.  Such  as  sit  in  darkness  and  in  the  shadow  of 
death,  bei7ig  l)ound  in  affliction  and  iron  ;  11 .  Be- 
cause they  rebelled  against  the  woixls  of  God, 
and    contemned   the  counsel   of   the  inostHiiih: 

12.  Therefore  he  brouglit  down  their  heart  with 
labour;  tliey  fell  down,  and  there  icns  none  to  help. 

13.  Then  they  cried  unto  the  Loitn  in  their  trou- 
ble, <md  he  saved   them   out  of  Iheir   di.stresses. 

14.  He  brought  them  out  of  darkness  and  the 
shadow  of  death,  and  brake  their  bands  in  sunder. 
^5.  Oh   that  men  would   praise  the  Loud  for  his 


PSALMS,   CVIL     The  Divine  Goodness  to  Prisoners,  kt. 

goodness,  and  for  his  wondeiful  works  to  the 
children  of  men!  16.  For  he  hath  broken  thf^ 
gates  of  brass,  and  cut  the  bars  of  iion  in  sunder. 


We  are  to  take  notice  of  the  goodness  of  (iod  toward  prisoners 
and  captives.     Observe, 

1.  A  description  of  this  affliction.  Prisoners  are  said  to  sit  in 
darkness,  (u.  10.)  in  dark  dungeons,  close  prisons.  It  intimates 
that  they  are  desolate  and  disconsolate,  they  sit  in  the  shadow  of 
death;  which  intimates  not  only  great  distress  and  trouble,  but 
great  danger.  Prisoners  are  manv  limes  appointed  to  die;  they 
sit  despairing  to  get  out,  but  resolving  to  make  the  best  of  if. 
They  are  bound  in  affliction,  and  many  times  in  iron,  as  Joseph. 
Thus  sore  a  calamity  is  imprisonment,  which  should  make  us 
prize  liberty,  and  be  thankful  for  it. 

•2.  The  cause  ot  tins  i:ilai.i..;i ,  ic  il.)  Ii  [-i,  l/iTuiise  liicg 
rebelled  against  the  words  oj  God.  W'diul  .slu  is  rebellion  against 
the  leorks  of  God;  it  is  a  contradiclion  to  his  truths,  isiid  s. 
violation  of  his  laws.  They  contemned  the  counsel  of  the  Most  High, 
and  thought  they  neither  needed  it,  nor  couhl  be  the  better  fur  it  ; 
and  thev  that  will  not  be  counselled,  cannot  be  helped.  Tlicv 
that  despise  prophesying,  that  regard  not  the  admonitions  of  then 
own  consciences,  nor  the  just  reproofs  of  their  friends,  contemn 
the  counsel  of  the  most  High,  and  for  this  they  are  bound  in  afflie- 
tinn,  both  to  punish  them  for,  and  to  reclaim  them  from,  their 
rebellions. 

3.  The  design  of  this  affliction,  and  that  is,  to  bring  dowyi  their 
heart,  (v.V2.)  to  humble  them  for  sin,  to  make  them  low  in  their 
own  eves,  to  cast  down  every  high,  proud,  aspiring,  thought.  Af- 
flicting providences  must  be  improved  as  humbling  providences; 
and  we  not  oiily  lose  the  benefit  of  them,  but  thwart  God's  de- 
signs, and  walk  contrarv  to  him,  in  them,  if  our  hearts  be  unhum- 
bled  and  unbroken,  as  high  and  hard  as  ever  under  them.  Is  the 
estate  brought  down  with  labour,  the  honour  sunk?  Are  those 
that  exalted  themselves  fallen  down,  and  is  there  none  to  help 
them?  Let  this  bring  down  the  spirit  to  confess  sin,  to  accept  the 
punishinent  of  it,  and  humbly  to  sue  for  mercy  and  grace. 

4.  The  duty  of  this  afflicted  state,  and  that  is,  to  pray;  (v.  13.) 
Then  they  cried  tinio  the  Lord  in  their  trouble,  though  before 
perhaps  they  had  neglected  him.  Prisoners  have  time  to  pray, 
who,  when  thev  were  at  liberty,  coidd  not  find  time  ;  they  see  they 
have  need  of  God's  help,  who  formerly  thought  they  could  do  well 
enough  without  him.  Sense  will  make  men  cry  when  they  are  in 
trouble,  but  grace  will  direct  them  to  cry  unto  the  Lord,  from 
whom  the  affliction  comes,  and  who  alone  can  remove  it. 

5.  Their  deliverance  out  of  ihe  affliction;  They  cried  unto  the 
Lord,  and  he  saved  them,  v.  13.  He  brought  them  out  of  darkness 
into  lir/ht,  we\come  light,  and  then  doubly  sweet  and  pleasant; 
brought  them  out  of  the  shadow  of  death  to  the  comforts  of  life; 
and  their  libertv  v\as  to  them  life  from  the  dead,  v.  14.  Were 
thev  fettered  ?  He  brake  their  bands  asunder.  Were  they  im- 
prisoned in  strong  castles  t  He  brake  Ihe  gates  of  brass,  ami  the 
bars  of  iron,  wlierewilli  those  gates  were  made  fast,  he  did  nol 
put  back,  but  cut  in  sunder.  Note,  When  God  will  work  deli- 
verance, llie  grealest  difficulties  that  lie  in  the  uav  shall  be  niadii 
noliiing  of.  Gales  of  brass,  and  bars  of  iron,  as  lliey  canuDt  keep 
him  out  from  his  people,  (he  was  with  Joseph  in  the  prison,)  so 
thev  cannot  keep  llieni  in,  ^^ll^n  the  lime,  the  set-lime,  for  their 
enlarsemcnt  is  come. 

G.  The  return  that  is  lequi-ed  fn  ni  those  whose  bands  God  hail 
loosed  ;  (v.  15.)  I^r.i  ihem  praise  the  Lord  far  his  goodness,  and 
take  occasion  from  their  own  experience  of  it,  and  share  in  it,  to 
bless  hiin  for  that  goodness  which  the  earth  is  full  of,  the  world 
and  they  that  dwell  therein. 

17.  Fools,  because  of  their  transgression,  and  be- 
cause of  their  iniquities,  are  afflicted.  18.  Their  soul 
abhorreth  all  manner  of  meat;  and  they  draw  near 
unto  the  gates  of  death.  19.  Then  they  cry  unto 
the  Lord  in  their  trouble,  and  he  saveth  thom  otif 


PSALMS,  CVII.      The  Divine  Goodness  l(j  llio  Afflicted. 


oi  tfieir  distresses.  20.  He  sent  his  word,  and 
healed  tliem,  and  deliveixvl  litem  from  their  rie- 
tti-uclions,  21.  Oil  that  men  would  praise  the 
Lord  for  his  sioodiiess,  and  for  liis  wonderful 
norks  to  the  children  of  men!  22.  And  let  thtni 
vacrifice  the  sacrifices  of  thanksgiving,  and  de- 
tlare  his  works  with  rejoicing, 

Budily  sickness  is  another  of  the  caliimitics  of  lliis  life,  vliicii 
gives  us  an  opporUinity  <>f  ex|)eiJeiicins  l)ie  goodness  of  God  in 
recovering  ns ;  and  of  lliat  llie  jisiiliiiist  sj)eaks  in  llicse  verses, 
where  we  may  observe, 

1.  That  we,  i)y  onr  sins,  bring  sickness  upon  ourselves,  and 
then  it  is  onr  diitv  to  pray,  v.  17.  .  1!), 

(1.)  It  is  the  sin  of  tlic  soul  that  is  the  cause  of  sickness;  \\v. 
bring  it  upon  ourselves  both  nioritoiionslv  and  efficiently;  Fools, 
because  of  their  transf^rrssimi,  arc  thus  afjtieted;  lliey  arc  thus 
corrected  for  the  sins  lhe\  have  conimitted,  anil  ihns  cnn  tl  of 
their  evil  in<.'lInations  to  sin.  If  we  knew  no  sin,  we  shotdd  knou 
no  sickness;  but  the  transgression  of  onr  life,  and  the  ini(piily  of 
our  heart,  make  it  necessary.  Sinners  are  fools,  they  wrong 
iheniselvcs,  .tnd  all  against  their  own  interest;  not  only  iheir 
Sjiiritnal,  Imt  their  secular,  interest.  They  prejudice  iheir  bodily 
litalth  by  their  intemperance,  and  endanger  their  lives  by  indidg- 
ing  theif  appetites.  This  their  way  is  their  folly,  and  they  need 
the  rod  of  correction  to  drive  out  their  foolishness  that  is  bound 
top  in  their  hearts. 

( 2.)  The  weakness  of  the  body  is  the  effect  of  sickness;  {v.  18.) 
tvhen  people  are  sick,  their  sovl  abhors  all  inanner  nf  meat ;  they 
not  only  have  no  desire  to  eat.  nor  power  to  fligest  it,  but  they 
nauseate  it,  and  their  stomach  is  turned  against  it :  and  here  they 
niav  rend  their  sin  in  their  punishment;  they  that  doled  most  on 
the  meat  that  ]>erjshed ;  when  llu-v  come  to  be  sick,  are  sick  of  it, 
ri'il  the  d;iinlies  ihev  loved  arc  loalhed  ;  what  they  took  too  much 
of,  now  they  can  take  nothing  of,  whi'eii  commonly  follows  upon 
the  overcharging  of  the  heart  with  surfeitisig  and  drunkenne.ss. 
And  when  the  stomach  is  gone  Ihc  liie  is  as  good  as  gone  ;  Theij 
draw  near  viilo  the  gates  cf  death ;  they  are,  in  their  own  appre- 
hension, and  in  the  ap])rchens!on  of  ail  about  them,  at  the  brink 
oi  the  grave,  as  ready  to  be  turned  to  destruction. 

(3.)  Then  is  a  proper  time  for  prater;   Then  they  crt/  vnto  the  \ 
Lord,  v.\Q.      Is  any  sick?   Let  him  pray;   let  him  be  prayed  for: 
prayer  is  a  salve  for  every  sore. 

2.  That  it  is  bv  the  power  and  mercy  of  God  that  we  are 
recovered  from  sickness,  and  then  it  is  cur  duty  to  be  thankful. 
Compare  \\i!h  this  Job,  33. 18,  215, 

^1.)  When  ih.ose  that  are  sick  call  upon  God,  he  returns  them 
an  answer  of  peace.  They  cry  nnto  him,  and  he  xiives  them  otil 
of  Iheir  ^listrcises;  (clO.)  he  removes  their  griefs,  and  prevents 
their  fears.  [  1 .]  He  does  it  easily  ;  lie  sent  his  word  and  healed 
diem,  r.20.  This  may  l)c  applied  to  the  miraculous  cures  which 
Christ  wrought  when  he  was  upon  earth,  by  a  word's  speaking; 
he  said,  Be  clean.  Be  uhole,  and  the  work  was  <lone;  it  may  also 
l)e  applied  to  ll  e  spiritual  cures  which  the  Sp'rit  of  grace  works 
in  regeneration  ;  he  sends  his  word,  and  heals  souls;  convinces, 
fonverls,  sanctifies,  them,  and  all  by  the  word.  In  th.e  common 
instances  of  recovery  from  sickness,  God  in  his  providence  dcjes 
lint  speak  it,  and  it  is  done.  [2.]  He  does  it  effectually ;  he 
ielivcrelh  them  out  of  their  destructions,  that  they  shall  neither 
lie  destroyed,  nor  distressed  with  the  fear  of  being  so.  Nothing 
!«  too  hard  for  that  God  to  do,  who  kills  and  makes  alive  again, 
(rings  down  to  the  grave,  and  raises  up;  who  liirnclh  man  almost 
ill  desirnciion,  and  yet  sailh.  Return. 

(2.)  When  those  that  ha\e  been  sick  are  recovered,  Ihey  must 
rrtnrn  to  God  an  answer  of  praise;  (u.21,22.)  Let  all  men 
praise  the  Lord  for  his  goodness,  and  let  them  particularly,  to 
fihom  God  has  thus  granted  a  new  life,  spend  it  in  his  service; 
kt  them  sacrifice  with  thanksgiving ;  not  only  bring  a  thank- 
•f/ering  to  the  altar,  but  a  thankful  heart  to  God.  Thanksgivings 


are  llie  best  thank-offerings,  and  shall  please  the  Lord  better 
than  an  ox  or  bullock.  And  let  them  declare  his  works  with 
rejoicing,  to  his  honour,  and  for  the  encouragement  of  others. 
The  living,  the  living,  they  siwU  praise  him. 

2.3.  They  that  go  down  to  the  sea  in  sliips,  thai 
do  htisiness  in  great  waters;  24.  These  see  the 
works  of  the  Lord,  and  his  wonders  in  tlie  deep. 
25.  For  he  commandeth,  and  raiseth  the  stormy 
wind,  ^^  hich  lifleth  up  the  waves  thereof.  26.  Thev 
niomit  up  lo  the  heaven,  they  go  down  again  to  the 
depths:  their  soul  is  melted  because  of  troul^le. 
27.  Th<\y  reel  to  and  fit),  and  stagger  like  a  drunken 
man,  and  are  at  their  wit's  end.  28.  Then  thev  cry 
unto  the  Lord  in  their  trouble,  and  he  bringeth 
them  out  of  their  distresses.  29.  He  maketh  the 
storm  a  calm,  so  that  the  waves  thereof  are  still. 
30.  TlKMiare  they  glad  because  they  be  quiet;  so  he 
bringeth  ihem  unto  their  desired  haven.  31.  Oh 
that  iiien  would  praise  the  hoRofor  his  goodness, 
au(]  for  his  wonderful  works  to  the  children  of  men! 
32.  Let  them  exalt  him  also  in  the  congregation  of 
the  people,  and  praise  him  in  the  assembly  of  the 
elders. 

The  psalmist  here  calls  upon  i/iem  to  give  glory  to  God,  who 
are  delivered  from  dangers  at  tea.  Though  the  Israelites  dealt 
not,  much  in  merchnndise,  yet  their  ncighlx)Hrs  the  Tyrians  and 
Zidonians  did,  and  for  them  perhaps  this  part  of  the  ]>salni  was 
especially  calculated. 

1.  Much  of  the  power  of  God  appears  at  all  times  in  t"lie  sea 
0.23, 24.  It  appears  to  them  that  go  down  to  the  tea  in  tkip$,  a% 
mariners,  merchants,  fishermen,  or  passengers,  that  do  busines* 
in  great  waters;  and  surely  none  will  expose  themselves  there 
bul  those  that  hare  business;  among  all  Solomon's  pleasant 
things,  we  do  not  read  of  any  pleasure-boat  he  had;  but  those 
that  go  on  business,  lawful  business,  may,  in  faith,  put  them- 
selves under  the  divine  protection.  These  see  the  worfis  of  the 
Lord,  and  his  wonders,  which  are  the  more  surprising,  because 
most  are  b'lrn  and  bred  upon  land;  and  what  passes  at  sea  is  new 
to  them.  The  deep  itself  is  a  wonder,  its  vastness,  its  saltness, 
ils  ehhing  and  flowing.  The  great  variety  of  Hving  creatures  in 
Ihe  sea  is  wonderful.  Let  those  that  go  to  sea,  by  all  the  won. 
ders  they  observe  there,  be  led  to  consider  and  adore  the  infinite 
pcrfeclions  of  that  Go<l  xvhose  the  sea  is,  for  he  made  it,  and 
manages  it, 

2.  It  especially  appears  in  .storms  at  sea,  which  are  mucli  more 
terrible  than  at  land.     Observe  here, 

( t .)  How  dangerous  and  dreadful  a  tempest  at  sea  is.  Then 
wonders  begin  to  appear  in  the  deep,  when  fiod  commands  and 
coiifs  the  strong  tcind,  which  fulfils  his  word,  148.8.  He  raises 
Ihe  winds,  as  a  prince  by  his  commission  raises  forces.  Satan 
preteniis  to  be  the  prince  of  the  power  of  the  air;  but  he  is  a 
jiretender;  the  powere  of  the  air  are  at  God's  command,  not  at 
his.  When  the  wind  becomes  stormy,  it  lifts  tip  the  waves  of  the 
sea,  I'. 2o.  Then  the  shijjs  are  kicked  like  tennis-balls  on  the 
tops  of  the  waves;  they  seem  to  mount  vp  lo  Ihe  heavens,  and 
then  couch  again,  as  if  they  would  go  down  to  the  depths,  r.  2G. 
A  stranger,  who  had  never  seen  it,  would  not  think  it  |)ossible  for 
a  ship  lo  live  at  sea,  as  it  will  in  a  storm,  and  ride  it  out,  but 
would  expect  that  the  next  wave  would  bury  it,  and  it  would 
never  come  up  again:  and  yet  God,  who  taught  man  discretion 
lo  make  ships  that  should  so  strangely  keep  above  water,  does  by 
his  special  providence  preserve  them, "that  they  answer  the  end  to 
admiration.  When  the  sliips  are  thus  tossed,  the  tout  oi  the 
seama:i  melts  beccfiiH  of  trouble;  and  when  the  slorra  is  veil 


PSAI.MS,  CVII. 


The  Divine  Goodness  to  Mariners. 


).igh,  even  those  lliat  are  used  to  the  sea,  can  nci'iher  shake  off 
no'  dissemble  their  fears,  but  they  reel  to  and  Jro,  the  tossing 
makes  tliem  giddy,  and  thev  stagger  and  are  sieiv,  it  inaj'  be,  like 
a  drunken  man;  the  whole  ship's  crew  are  in  confusion,  and  quite 
at  their  wit's  end,  (('.27.)  not  knowing  what  to  do  more  for  their 
own  preservation  ;  all  their  wisdom  is  swallowed  up,  and  they  are 
readv  to  give  up  themselves  for  gone,  Jonah,  1.5,  &c. 

(2.)  How  seasonable  it  is  at  such  a  time  to  pray.  They  that 
go  to  sea  must  expect  such  perils  as  are  here  described,  and 
(he  best  preparation  tliey  can  make  for  them,  is,  to  make  sure  a 
liberty  of  access  to  God  by  prayer,  for  then  they  will  cry  vnto  the 
Lord,  I'.  28.  We  have  a  saying,  "  Let  them  that  would  learn  to 
|>ray,  go  to  sea ;"  I  say.  Let  tliem  that  will  go  to  sea,  learn  to 
pray,  and  accustom  thenjselves  to  pray,  that  they  may  come  with 
the  more  boldness  to  the  throne  of  grace  when  they  are  in  trouble. 
Even  heathen  mariners,  in  a  storm,  cried  every  man  to  his  god; 
but  tl'ey  lliat  have  the  Lord  for  their  God,  have  a  present  and 
poWerlal  Help  in  that  and  every  other  time  of  need,  so  that  when 
they  arr  at  their  wit's  end,  they  are  not  at  their  faith's  end. 

(3.)  Mow  wonderfully  God  sometimes  appears  for  those  that 
are  in  distress  at  sea,  in  answer  to  their  prayers;  He  brings  them 
out  of  the  danger;  and,  [  1.]  The  sea  is  still ;  He  makes  the  storm 
a  calm,  v.  -iO.  The  wnids  fall,  and  only  by  their  soft  and  gentle 
murmurs  serve  to  lull  the  waves  asleep  again,  so  that  the  surface 
of  the  sea  becomes  smooth  and  smiling.  By  this  Christ  proved 
himself  to  be  more  than  a  man,  that  even  the  loinds  and  the  seas 
obeyed  him.  [2.]  The  seaman  are  made  easy;  They  are  glad, 
because  th^y  be  quiet ;  quiet  from  the  noise,  quiet  from  the  fear, 
of  evil,  tjuielness  after  a  storm  is  a  very  desirable  thing,  and 
sensibly  j)leasant.  [3.]  The  voyage  becomes  prosperous  and 
successful;  so  he  brings  them  to  their  desired  haven,  ».30.  Thus 
he  carries  his  people  safe  through  all  the  storms  and  tempests 
that  they  meet  with  in  their  voyage  heaven-ward;  and  lands  tliem, 
at  length,  in  the  desired  harbour. 

(4.)  How  justly  it  is  expected  that  all  those  who  have  had  a 
»afe  passage  over  the  sea,  and  especially  who  have  been  delivered 
from  remarkable  perils  at  sea,  should  acknowledge  it  \\ith  thank- 
fulness, to  the  glory  of  God.  Let  ih.em  do  it  privately,  in  their 
closets  and  families.  Let  them  praise  the  Lord  for  his  goodness 
to  themselves  and  others,  v.  31.  Let  them  do  it  publicly,  {v.  32.) 
tn  the  congregation  of  the  people,  and  in  the  assembly  of  the  elders ; 
there  let  them  erect  the  memorials  of  their  deliverance,  to  the 
honour  of  God,  and  for  the  encouragement  of  others  to  tnist  him. 

33.  He  turneth  rivers  into  a  wilderness,  and  the 
■water-springs  into  dry  ground :  34.  A  fruitful  land 
into  barrenness,  for  the  wickedness  of  them  that 
dwell  therein.  35.  He  turneth  the  wilderness  into 
a  standing-water,  and  di\y  groinid  into  water-springs. 
36.  And  there  he  maketii  the  hungry  to  dwell,  that 
they  may  prepare  a  city  for  hahitation ;  37.  And  sow 
the  fields,  and  plant  vineyards,  which  may  yield 
fruits  of  increase.  38.  He  blesseth  them  also,  so 
that  they  are  multiplied  greatly;  and  sufferethnot 
their  cattle  to  decrease.  39.  Again  they  are  mi- 
nished  and  brought  low  through  oppression,  afflic- 
tion, and  sorrow.  40.  Ele  poureth  contempt  upon 
princes,  and  causeth  them  to  wander  in  the  wil- 
derness, where  there  is  no  way.  41.  Yet  sctteth  he 
the  poor  on  high  from  affliction,  and  maketh  him 
families  like  a  flock.  42.  The  righteous  shall  see 
it,  and  rejoice:  and  all  iniquity  shall  stop  her  mouth. 
43.  Whoso  is  wise,  and  will  observe  these  thiii"s, 
even  they  shall  understand  the  loving-kindness  of 
the  l.ouu. 


The  psalmist,  having  given  God  the  glory  of  the  j)rovidenlia! 
reliefs  granted  to  persons  in  distress,  heie  gives  hin^  the  glory  of 
the  revolutions  of  providence,  and  the  surprising  changes  it 
sometiiHes  makes  in  the  affairs  of  the  childre u  of  me.i. 

L  He  gives  some  instances  of  these  revolutions; 

1.  Fruitful  countries  are  made  barren,  and  barren  countries  are 
made  fruitful.  Much  of  the  comfort  of  this  life  depends  upon 
the  soil  in  which  our  lot  is  cpst.  Now,  (1.)  The  sin  of  man  has 
often  marred  the  fruitfulness  of  the  soil,  and  made  it  unserviceable, 
r.  33,  34.  Land  watered  with  rivers  is  sometimes  turned  into  a 
wilderiicss,  and  that  which  had  been  full  of  Y,a\er-springs,  now 
has  not  so  much  as  water-s/rcnwis;  it  is  turned  into  dry  and  sandy 
ground,  that  has  not  consistency  and  moisture  enough  to  pn.duce 
any  thing  valuable.  Many  a  fruitful  land  is  turned  into  sallness, 
not  so  much  from  natural  causes  as  from  the  just  judgment  of 
God,  who  thus  punishes  the  niekedness  of  them  that  dwell  therein ; 
as  the  vale  of  Sodom  became  a  salt  sea.  Note,  If  the  land  be 
bad,  it  is  because  the  inhabitants  are  so.  Justly  is  the  ground 
made  unfruitful  to  them  that  bring  not  forth  fruit  unto  God,  but 
serve  Baal  with  their  corn  and  wine.  (2.)  The  goodness  of  God 
has  often  mended  the  barrenness  of  the  soil,  and  turned  a.  wilder- 
ness, a  land  of  drought,  into  water-springs,  c.  35.  The  land  of 
Canaan,  which  was  once  the  glory  of  all  lands  for  fruitfulness, 
is  said  to  be,  at  this  day,  a  fruitless,  useless,  worthless,  spot  of 
ground,  as  was  foretold,  Dcut.29.23.  This  land  o'  our's,  which 
formerly  was  much  of  it  an  uncultivated  desert,  is  now  full  of  all 
good  thuigs,  and  7ttore  abundant  honour  is  given  to  thai  pai-t  which 
lacked.  Let  the  plantations  in  America,  and  the  colonies  settled 
there,  compared  with  the  des<ilations  of  many  countries  in  Asia 
and  Europe,  that  formerly  were  famous,  expound  this. 

2.  Necessitous  families  are  raised  and  enriched,  while  pros- 
perous faniilies  are  impoverished,  and  go  to  decay.  If  we  look 
abroad  in  the  world,  (1.)  We  see  many  greatly  increasing,  whose 
beginning  was  small,  and  whose  ancestors  were  mean,  and  made 
no  figure,  v.  3G.  .38.  Those  that  were  hungry,  are  mude  to  dwell 
in  fruitful  lands;  there  liicy  take  root,  gain  a  settlement,  and  }>re- 
pare  a  city  for  habitation  for  themselves  and  theirs  after  them. 
Providence  puts  good  land  under  their  hands,  and  t!)ey  build  upon 
it.  Cities  took  rise  from  rising  families.  But  as  lands  will  not 
serve  for  men  without  lodgings,  and  therefore  they  must  prepare 
a  city  of  habitation,  so  lodgings,  though  ever  so  convenient,  will 
not  serve  without  lands,  and  therefore  they  must  sow  the  fields, 
and  plant  vineyards;  (v.  37.)  for  the  king  himself  is  served  of  the 
field.  And  yet  the  fields,  though  favoured  with  water-springs, 
will  not  yield  fruits  of  increase,  unless  thev  be  sown  ;  nor  will 
vineyards  be  had,  unless  they  be  planted;  man's  industry  must 
attend  God's  blessing,  and  then  God's  blessing  will  crown  man's 
industry.  The  fruitfulness  of  the  soil  should  engage,  for  it  does  en- 
courage, diligence;  and,  ordinarily,  the  hand  of  the  diligent,  by  the 
blessing  of  God,  makes  rich,  r.38.  He  blesses  them  also,  so  thai 
they  are,  in  a  little  time,  multiplied  greatly, andhe  diminishesnot 
their  cattle.  As  hi  the  beginning,  so  still  it  is,  bv  the  blessing  of 
God,  that  the  earth  and  all  the  creatures  increase  and  multiply: 
(Gen.  1.22.)  and  we  depend  upon  Go-'  for  the  increase  of  the 
cattle  as  well  as  for  the  increase  of  tiic  ground.  Cattle  would 
decrease  many  ways,  if  God  should  but  permit  it,  and  men  would 
soon  suffer  liy  it.  (2.)  We  see  many  that  have  thus  suddenly 
risen,  as  suddenly  sunk  and  brought  to  nothing;  (f.  39.)  Again 
they  are  minished  and  brought  low  by  adverse  providences,  and 
end  their  days  as  low  as  they  began  them  ;  or  their  families  after 
them  lose  as  fast  as  they  got,  and  scatter  what  they  heaped 
together.  Note,  Worldly  wealth  is  an  uncertain  thing;  and  often 
those  that  are  filled  with  it,  ere  they  are  aware,  grow  so  secure 
and  sensual  with  it,  that,  ere  they  are  aware,  they  lose  it  again. 
Henrc  it  is  called  deceitful  riches,  and  the  mammon  of  un- 
righteousness. God  has  many  ways  of  making  men  poor;  he 
can  do  it  by  oppression,  affliction,  and  sorrow,  as  he  tempted 
Job,  and  brought  him  low. 

3.  Those  that  are  high  and  great  in  the  world,  are  abased,  and 
those  that  were  mean  and  despicable,  are  advanced  to  honour, 
r.^O^-IJ.     We  have  seen,  (1.)  Princes  dethroned  and  ndncfd  lo 


FSALMS,  cvn,  t  Vlll. 


straits.  He  povred  contempt  tipon  thcin,  even  among  those  tb.at 
have  i(h)lizeil  tlieni.  Them  that  exalt  llieniselves  Gml  will  abase; 
and,  in  order  thereunto,  will  infatuate  ;  he  makes  thciii  to  wander 
in  the  wildctnes'i,  u-here  there  is7io  leay.  lie  baffles  lliose  coun- 
sels by  which  they  tlioug;ht  to  support  themselves,  and  llieir  own 
power  and  poni|),  and  drives  them  headlong,  so  lliat  ihev  know 
not  what  course  to  steer,  or  what  measures  to  take.  We  met 
with  this  before.  Job,  1-2.  24,  25.  (2.)  Those  of  low  degree  ad- 
vanced to  the  posts  of  honour;  (r.41.)  Yet  sctteth  he  the  poor  on 
high,  raiseth  _//o;«  the  dust,  to  the  throne  of  glory,  1  Sam. 2.  8. 
Ps.llS.  7,0.  Those  that  were  afflicted,  and  trampled  on,  are  not 
only  delivered,  hut  set  on  high  out  of  the  reach  of  their  troubles, 
above  their  enemies,  and  have  dominion  over  those  to  whom  thev 
had  been  in  subjection.  That  which  adds  lo  their  honour,  and 
strengthens  tliem  in  their  elevation,  is,  the  midtiliide  of  their 
children;  He  maketh  him  families  like  a  flock  of  sheep,  so  nu- 
merous, so  useful,  so  sociable  with  one  another,  and  so  meek  and 
peaceable.  He  that  sent  them  meat,  sent  them  months,  Happy 
is  the  man  that  has  his  quiver  filled  with  arrows,  for  he  shall 
boldly  speak  with  the  enemy  in  the  gate,  127.  5.  God  is  to  be 
acknowledged  both  in  setting  up  families,  and  in  building  them 
up.  Let  not  princes  be  envied,  nor  the  poor  despised,  for  God 
has  many  ways  of  changing  the  condition  of  both. 

II.  He  makes  some  improvement  of  these  remarks ;  such  sur- 
prising turns  as  these,  are  of  use, 

1.  For  the  solacing  of  saints;  they  observe  these  dispensations 
wiili  pleasure;  (r.42.)  The  righteous  shall  see  it,  and  rejoice  in 
the  glorifying  of  God's  attributes,  and  the  manifesting  of  his 
dominion  over  the  children  of  men.  It  is  a  great  comfort  to  a 
good  man  to  see  how  God  manages  the  children  of  men,  as  the 
potter  does  the  clay,  so  as  to  serve  his  own  purposes  by  them; 
to  see  despised  virtue  advanced,  and  impious  pride  brought  low 
to  the  dust;  to  see  it  evinced  beyond  dispute,  that  verily  there  is 
a  God  that  judges  in  the  earth. 

2.  For  the  silencing  of  sinners;  All  iniquity  shall  stop  her 
mouth  ;  it  shall  be  a  full  conviction  of  the  folly  of  atheists,  and  of 
those  that  deny  the  Divine  Providence;  and,  forasmuch  as  prac- 
tical atheism  is  at  the  bottom  of  all  sin,  it  shall  in  effect  slop  the 
mouth  of  all  iniquity.  When  sinners  see  how  their  |)unishment 
answers  to  their  sin,  and  how  justly  God  deals  with  them  in 
takinn-  awav  from  them  those  gifts  of  his  which  they  had  abused, 
they  shall  not  have  one  word  to  say  for  themselves;  for  God  will 
he  justified,  he  will  be  clear. 

3.  For  the  sltisf^ing  of  all  concerning  the  divine  goodness, 
(i'.43.)  Whoso  is  wise,  and  will  observe  these  things,  these  various 
dispensations  of  Divine  Providence,  even  they  shall  understand 
the  lovi7!g'kindnrss  nf  the  Lord.  Here  is,  (1.)  A  desirable  end 
proposed;  and  that  is,  rightly  to  understand  the  loving-  kindness 
cf  the  Lord.  It  is  of  great  use  to  us,  in  religion,  to  be  fully 
assured  of  God's  goodness;  to  be  experinientallv  acquainted 
and  duly  affected  with  it;  that  his  loving -kindness  may  be  before 
our  eyes,  26.3.  (2.)  A  proper  means  prescribed  for  attaining 
Ibis  end;  and  that  is,  a  due  observing  of  God's  providence. 
We  must  lay  up  these  things,  mind  them,  and  keep  them  in 
mind,  Luke,  2.  19.  (3.)  A  commendation  of  the  use  of  this 
means,  as  an  instance  of  true  wisdom;  Whoso  is  wise,  let  him 
by  this  both  prove  his  wisdom.,  and  iw.-prove  it.  A  jirudent 
observation  of  the  providences  of  God  will  contribute  very  much 
to  the  accomplishing  of  a  good  Christian. 

PSALM  CVIII. 

this  psahn  hcfi^nis  wittt  praise,  and  concludes  with  prayer,  and  faith  is  at  U'oric 
in  hntk.  I.  David  here  ^ives  thanks  to  God  for  mercies  to  himself,  T .  I  .  .5. 
//.  lie  prays  to  God  fur  incrcies  for  the  land,  pleading  the  promises  of  God, 
and  putting  them  in  suit,  v.tj.  .13.  TIte  former  part  is  taken  out  of  l-«.  .IT.  7. 
If-c.  the  latter  out  of  I's.OO.  S,!fC.  and  both  with  very  little  variation;  to  teach 
us,  that  u-e  may  in  prayer  use  the  same  icurds  tliat  we  have  formerly  used, 
provided  it  he  with  neiv  affections.  It  intimates  likewise  thai  it  is  not  mhj 
allowable,  but  sometimes  convenient,  to  gather  some  verses  out  of  GJte  psaliA, 
and  some  out  of  another,  and  to  put  them  together,  to  be  sung  to  the  glory  of 
God.  In  singing  this  psalm,  we  must  give  glory  to  God,  and  talu  cvti\fort  to 
iirtelres. 

VOL.  V.  108 


A   song  or  psalm  of  David. 


1. 


OGOD,  tny  heart  is  fixed;  1  will  sing  and 
give  pi-aise,  even  with  my  cloi-y.  2.  Awake, 
psaltei-y  and  harp:  I  mj/sc/f  wil\  awake  early, 
3.  I  will  prai.se  thee,  O  Lord,  amonj;  the  people: 
and  I  will  sing  pi-aise.s  unto  thee  amotig  the  na- 
tions. 4.  For  thy  mercy  is  great  above  the  heavens: 
and  thy  truth  reacheth  unto  the  clouds.  5.  Be 
thou  exalted,  O  God,  above  the  heavens:  and 
thy  glory  above  all  the  earth; 

We  may  here  learn  to  praise  God  from  the  example  of  one  who 
was  master  of  the  art. 

1.  We  must  praise  God  with  fixedness  of  heart  ;  our  heart 
must  he  employed  in  the  duty,  (else  we  make  nothing  of  it,)  and 
engaged  to  the  duty;  (i'.  1.)  0  God,  my  heart  is  fixed,  and  then  I 
will  sing  and  give  praise.  Wandering  straggling  thoughts  must 
be  gathered  in,  and  kept  close  to  the  business;  for  they  must  he 
told  that  here  is  work  enough  for  them  all. 

2.  We  must  praise  God  with  freeness  of  expression ;  I  will 
praise  him  with  my  glory,  with  my  tongue;  our  tongiie  is  our 
glory,  and  never  more  so  than  when  it  is  employed  in  praising 
God.  When  the  heart  is  inditing  this  good  matter,  our  tongue 
must  be  as  the  pen  of  a  ready  writer,  45.1.  David's  skill  in 
music  was  his  gfory,  it  made  him  famous,  and  this  slioidd  he 
consecrated  to  the  praise  of  God ;  and  therefore  it  follows. 
Awake,  my  psaltery  and  harp.  Whatever  gift  we  excel  in,  we 
must  praise  God  with. 

3.  We  must  praise  God  with  fervency  of  affection,  and  must 
stir  up  ourselves  to  do  it,  that  it  may  be  done  in  a  lively  manner, 
and  not  carelessly;  (v. 2.)  Awake,  psaltery  and  harp ;  let  it  not 
be  done  with  a  dull  and  sleepy  tune,  but  let  the  airs  lie  all  lively. 
1 7nyself  will  aivake  early  to  do  it,  with  all  that  is  within  me,  aiid 
all  little  enough.     Warm  devotions  honour  God. 

4.  We  must  |)raise  God  publicly,  as  those  that  are  not  ashamed 
to  own  our  obligations  to  him,  and  our  thankful  sense  of  his 
favours,  but  desire  that  others  also  may  be  in  like  manner 
affected  with  the  divine  goodness;  (v.Z.)  L  will  praise  thee 
among  the  people  of  the  Jews ;  nay,  /  will  sing  to  thee  among 
the  nations  of  the  earth.  Whatever  company  we  are  in,  we 
must  take  all  occasions  to  speak  well  of  God;  and  we  must  not 
he  shy  of  singing  psalms,  though  our  neighbours  hear  iis;  for  it 
looks  like  being  ashamed  of  our  Master. 

5.  We  must,  in  our  praises,  magnify  the  mercv  and  trnlh  of 
God  in  a  s))ecial  manner;  (i'.4.)  mercy  in  promising,  truth  in 
performing.  The  heavens  are  vast,  but  the  mercy  of  God  is 
more  capacious  ;  the  skies  are  high  and  bright,  but  the  trnlh  of 
God  is  more  eminent,  more  illustrious.  We  cannot  see  further 
than  the  heavens  and  clouds;  whatever  we  see  of  God's  mercy 
and  truth,  there  is  still  more  to  be  seen,  more  reserved  lo  be  seen 
in  the  other  world. 

6.  Since  we  find  ourselves  so  defective  in  glorif\ing  God,  we 
must  beg  of  him  to  glorify  himself,  to  do  all,  lo  dispose  all,  to 
his  own  glory,  to  get  himself  honour,  and  make  himself  a  name; 
(v.b.)  Be  thou  exalted,  O  God,  above  the  heavens,  higher  than 
the  angels  themselves  can  exalt  thee  with  their  praises;  and  let 
thy  glory  be  spread  over  all  the  earth.  Father,  glorify  thine  owri 
name;  thmt  hast  glorified  it,  glorify  it  again.  It  is  to  he  our  fir.'t 
petition.  Hallowed  be  thy  name. 

6.  That  thy  beloved  may  be  delivered  :  save 
iftth  thy  right  hand,  and  answer  me.  7.  God 
halli  spoken  in  holiness;  I  will  rejoice,  I  will 
divide  Shecheni,  and  mete  out  the  valley  of 
Succoth.  8.  Gilead  is  mine;  Manasseh  zs  mine; 
Ephraim  also  is  the  strength  of  mine  head;  Judah 
is  my  lawgiver;     9.  Moab  is  my  washpot;  over 


PSALMS,  CVIII,  CIX 

Edom  will  I  cast  out  my  shoe;  over  Philistia  will  I 
triumph.  10.  Who  will  brius;  me  into  the  strong- 
city?  vvlio  will  lead  me  into  Edoni?  11.  Wilt  not 
t/iou,  O  God,  irho  liast  cast  us  off?  and  wilt  not 
thou,  O  God,  go  forth  with  our  hosts?  12.  Give 
us  help  from  trouble:  for  vain  is  the  help  of  man. 
1.3.  Through  God  we  shall  do  valiantly:  for  he  il 
is  that  shall  tread  down  our  enemies. 


Triumph. 


We  may  here  learn  how  to  pray  as  well  as  praise. 

1.  We  must  be  jniblic-spirited  in  prayer,  and  bear  npon  our 
hearts,  at  the  throne  of  g;race,  the  concerns  of  the  church  of 
God,  v.G.  It  is  God's  beloved,  and  therefore  jnust  be  our's ; 
and  tlierefore  we  must  pray  for  its  dehverance,  and  reckon  we  are 
answered,  if  God  grant  what  we  ask  for  his  church,  lliough  ho 
delay  to  give  us  what  we  ask  for  ourselves.  Save  thy  church,  and 
thou  aiiswerest  trie;  I  have  what  I  would  have.  Let  tlie  earth  be 
filled  tvith  God's  glory,  and  the  prayers  of  David  are  ended; 
(72.19,20.)  he  desires  no  more. 

2.  We  must,  in  prayer,  act  faith  upon  the  power  and  promise 
of  God ;  upon  his  power.  Save  with  thy  right  hand,  which  is 
mighty  to  save ;  and  upon  his  promise,  God  has  spoken  in  his 
holiness,  in  his  holy  word,  to  which  he  has  sworn  bv  his  holiness, 
and  therefore  I  will  rejoice,  ti.  7.  What  he  has  promised  he  will 
perform,  for  it  is  the  word  both  of  his  truth  and  of  his  power. 
An  active  failh  can  rejoice  in  what  God  has  said,  though  it  be 
not  yet  done;  for  with  him  saying  and  doing  are  not  two  things, 
whatever  they  are  with  us. 

3.  We  must,  in  prayer,  take  the  comfort  of  what  God  has  se- 
cured to  us  and  settled  upon  us,  though  we  are  not  yet  put  in  the 
possession  of  it.  God  had  promised  David  to  give  him,  (1.)  The 
hearts  of  his  subjects;  and  therefore  he  surveys  the  several  parts 
of  the  country  as  his  own  already,  Sliechem  and  Sitccoth,  Gilead 
and  Manassch,  Ephraim  and  Judnh,  ihey  are  all  my  own,  v.H. 
With  such  assurance  as  this  we  may  speak  of  the  performance  of 
what  God  has  promised  to  the  Son  of  David ;  he  will,  without  fail, 
give  him  the  heathen  for  his  inheritance,  and  the  vtmost  parts  of 
the  earth  for  his  possession ;  for  so  has  he  spoken  in  his  holiness; 
nay,  of  all  the  particular  persons  that  were  given  him,  he  will  lose 
none;  he  also,  as  David,  shall  have  the  hearts  of  his  subjects, 
John,  6.  37.  And,  (2.)  The  necks  of  his  enemies;  these  are  pro- 
iniised,  and  therefore  Darid  looks  upon  Moab,  and  Edom,  and 
Philistia,  as  his  own  already;  (i'.9.)  Over  Philistia  will  I 
trinmph,  which  explains  60.  8.  Philistia,  triumph  thou  becavse 
of  me ;  which  some  think  should  be  read,  O  tny  soul,  triumph 
thoii  over  Philistia.  Thus  the  exalted  Redeemer  is  set  down  at 
God's  right  hand,  in  a  full  assurance  that  all  his  enemies  shall  in 
due  time  be  made  his  footstool,  though  all  things  are  not  yet  put 
under  him,  Heb.2.  8. 

4.  We  must  take  encouragement  from  the  beginning  of  mercv, 
to  ))ray  and  hope  for  the  perfecting  of  it;  (c.  10, 11.)  "  Who  will 
bring  me  into  the  strong  cities,  that  are  yet  unconqueled  ?  Who 
will  make  me  master  of  the  country  of  Edom,  which  is  yet  un- 
subdued?" The  question,  probably,  was  to  be  debated  in  his 
))rivy  council,  or  a  council  of  war.  What  methods  they  should 
lake  to  subdue  the  Edoiiiites,  and  to  reduce  that  country?  but  he 
brings  it  into  his  prayers,  and  leaves  it  in  God's  hands.  Wilt  not 
tlinii,  O  God?  Certainly  thou  wilt.  It  is  probable  that  lie  s|iake 
with  the  more  assurance  concerning  the  conquest  of  Edom, 
because  of  the  ancient  oracle  concerning  Jacob  and  Esau,  that 
the  elder  should  serve  the  younger,  and  the  blessing  of  Jacob,  by 
which  he  was  made  Esau's  lord.  Gen. 27. 37. 

a.  We  must  not  be  discouraged  in  prayer,  nor  beaten  off  from 
our  hold  of  God,  though  Providence  has,  in  some  instances, 
frowned  upon  us;  "Though  thou  hast  cast  ns  off,  yet  thou  wilt 
now  go  forth  with  our  hosts,  r.ll.  Thou  wilt  ccnnfort  ns  ac/ain, 
after  the  time  that  thou  hast  afflicted  vs."  Adxcrse  events  are 
gonietinics  intended  for  the  trial  of  the  constancy  of  our  faith  and 
prayer,  which  we  ought  to  persevere  in,  whatever  difficulties  we 
meet  wilh^  and  not  to  faint. 


6.  We  must  seek  help  from  God,  renouncing  all  confidence  in 
the  creature;  (v.  12.)  "Lord,  give  iis  help  from  trouble,  prosper 
our  designs,  and  defeat  the  designs  of  our  enemies  against  us." 
It  is  not  unseasonable  to  talk  of  trouble  at  the  same  time  that  we 
talk  of  triumphs,  especially  when  it  is  to  quicken  prayer  for  help 
from  Heaven  :  audit  is  a  good  plea,  Vain  is  the  help  of  man. 
"  It  is  really  so,  and  therefore  we  are  undone  if  thou  do  not  help 
us;  we  apprehend  it  to  be  so,  and  therefore  depend  upon  thee 
for  help,   and  have  the  more  reason  to  expect  it." 

7.  We  must  depend  entirely  u[)on  the  favour  and  grace  of  God, 
both  for  strength  and  success  in  our  work  and  warfare,  u.  13. 
(1.)  We  must  do  our  part,  but  we  can  do  nothing  of  ourseleves,  it 
is  only  through  God  that  we  shall  do  valiantly.  Blessed  Paul 
will  own  that  even  he  can  do  nothing,  nothing  to  purpose,  but 
through  Christ  strengthening  him,  Phil.  4. 13.  (2.)  When  we 
have  acquitted  ourselves  ever  so  well,  yet  we  cannot  speed  by 
any  merit  or  might  of  our  own;  it  is  God  himself  that  treads 
down  our  enemies,  else  we,  with  all  our  valour,  cannot  do  it. 
Whatever  we  do,  whatever  we  gain,  God  must  have  all  the  glory. 

PSALM  CIX. 

WhethiT  Dmid  penned  this  psalm  u-hen  he  was  ptrsccuted  liy  Smil,  or  when  his 
son  Absalom  rebelled  a^inst  him,  or  vpon  occrtsiojt  of  some  other  trouble  thai 
ivas  g  iven  him,  h  uncertain  ;  and  whether  the  particular  enemy  he  prays  against, 
was  Saut.  or  Doeg,  or  Ahithophel,  or  some  other  not  mentioned  in  the  stori/, 
we  cannot  determine ;  but  it  is  certain  that  in  penning  it  he  Itatl  on  eye  to 
Christ,  his  sufferings,  and  his  persecutors,  for  that  imprecation  (r.  8.)  is  ap- 
plied to  .Tudas,  Acts,  1.20.  The  rest  of  the  priiycrs  here  against  his  enemies 
were  the  expressions,  not  of  passion,  but  of  the  Spirit  if  prophecy.  I.  lie 
lodges  a  complaint  in  the  court  of  heaven  .for  the  malice  and  base  ingvittiiude 
of  his  enemies,  and  with  it  an  appeal  to  the  righteous  Goil,  v.  I .  .5.  //.  He 
prays  against  his  enemies,  and  devotes  them  to  destruction,  I'.G.  .20.  III.  He 
prays  for  him.self,  that  God  would  help  and  succour  him  in  his  low  condition, 
1'.  21..20.  IV.  He  concludes  with  a  joyful  expectation  that  God  would 
appear  for  him,  V.  ^0,^1.  In  singing  this  psalm,  we  must  comfort  oursilves 
with  the  believing  foi'csight  of  the  certain  destruction  of  all  the  enemies  oj 
Christ  and  his  church,  and  the  certain  salvation  of  all  those  that  trust  in  God, 
and  keep  close  to  bim. 

To  the  chief  musician.     A  psalm  of  David. 

1.  XT  OLD  not  thy  peace,  O  God  of  my  praise; 

-tl   2.  For  the  mouth  of  the  wicked  and  the 

mouth    of    the  deceitful  are   opened   against    me: 

they  have  spoken  against  me  with  a  lying  tongue. 

3.  They  compassed  me  about  also  with  words  of 
hatred;  and  fought  against  me  without  a  cause. 

4.  For  my  love  they  are  my  adversaries  :  but  I 
give  tni/se/J'  unto  prayer.  5.  And  they  have  re- 
warded me  evil  for  good,  and  hatred  for  my  love. 


It  is  the  unspeakable  comfort  of  all  good  people,  that,  who- 
ever is  against  them,  God  is  for  them,  and  to  him  they  may 
apply  themselves  as  to  one  that  is  pleased  to  concern  himself  for 
them.     Thus  David  here. 

1.  He  refers  himself  to  God's  judgment;  («.  1.)  "  Hold  not  thy 
peace,  hni  let  iny  sentence  come  forth  from  thy  presence,  17.2. 
Delay  not  to  give  judgment  upon  the  appeal  made  to  thee." 
God  saw  what  his  enemies  did  against  him,  but  seemed  to  connive 
at  it,  and  to  keep  silence;  "Lord,"  says  he,  "do  not  always  do 
so."  The  title  he  gives  to  God,  is  observable,  "  O  God  of  my 
praise;  the  God  in  whom  I  glory,  and  not  in  any  wisdom  or 
strength  of  my  own;  from  whom  I  have  everything  that  is  ni.y 
praise;  the  God  whom  I  have  praised,  and  will  praise,  and  hope 
to  be  for  ever  praising."  He  calls  God  the  God  of  his  mercy, 
(.59.10.)  here  the  God  of  his  praise;  forasmuch  as  God  is  the 
God  of  our  mercies,  we  must  make  him  the  God  of  our  praises ; 
if  all  is  of  him  and  from  him,   all  must  be  to  him  and  for  him. 

2.  He  complains  of  his  enemies,  shewing  that  they  were  such 
as  it  was  fit  tor  the  risihteous  God  to  appear  against.  ( 1 .)  They 
were  very  .spiteful   and  malicious ;  they  are  wicked,  they  delig!  t 


PSAL?.IS,  CIX. 


Ill  doing  mischief,  (v. 2.)  their  words  are  words  of  hatred,  v.'.i. 
They  had  an  implacable  enmity  to  a  good  man,  because  of  his 
goodness.  "  TIk'v  open  their  nioutI;s  against  me  to  swallow  me 
uj),  [tmifir/hi  (Kjaiiiat  nie  to  cut  me  off,  if  they  could."  (2.)  They 
were  luiloiioiis  liars;  now  a  liar  is  one  of  ihe  seven  things  which 
the  Lord  hales.  "They  are  deccUful  in  their  protestations  and 
pnifcssions  of  kindness,  while  at  the  same  time  they  speak  against 
nie  behind  my  back,  iiilli  a  lying  ionffite.'  They  were  equally 
false  in  their  flatteries  and  in  their  calumnies.  (3.)  Thoy  «ere 
bolli  politic  and  restless  in  their  designs;  "  They  co/n/josserf  »ie 
about  on  all  sides,  so  that,  which  way  soever  I  looked,  I  could  see 
nothing  but  what  made  against  me."  (4.)  They  were  unjust; 
their  accusations  of  him,  and  sentence  against  him,  were  all  ground- 
less; "  Thvy  kuvf  Jou(jht  ar/ainst  mc  without  a  cause,  I  never  gave 
iheni  any  pro\oc:ition ; '  nay,  which  was  worst  of  all,  (5.)  They 
were  very  ungrateful,  and  rewarded  him  evil  for  good,  v.  5.  Many 
a  kindness  he  had  done  them,  and  was  upon  all  occasions  ready 
to  do  them,  and  yet  he  could  not  work  upon  them  to  abate  their 
malice  against  him  ;  but,  on  the  contrary,  they  were  the  more 
exasperated,  lieeansc  they  could  not  provoke  him  to  give  them 
some  occasion  against  him;  (t>. 4.)  For  my  love  they  are  my 
adversaries.  The  more  he  endeavoured  to  gratify  them,  the  more 
they  haled  him.  We  may  woiuler  that  it  is  possible  that  any  should 
be  so  wicked  ;  and  yet,  since  there  have  been  so  many  instances 
of  it,  we  should  not  wonder  if  any  be  so  wicked  against  us. 

3.  He  resolves  to  kec))  close  to  his  duty,  and  take  the  comfort 
of  that;  Hut  /give  myself  iinto  prayer,  (w.  4.)  I  prayer,  so  it  is 
in  the  origirial ;  "  I  am  for  prayer,  I  am  a  man  of  prayer,  I  love 
prayer,  and  prize  prater,  and  practise  prayer,  and  make  a  business 
of  prayer,  and  am  in  my  element  when  I  am  at  prayer."  A  good 
man  is  made  up  of  prayer,  gives  himself  to  prayer,  as  the  apostles. 
Acts,  G.  4.  When  David's  enemies  falsely  accused  him,  and 
misrepresented  him,  he  njiplied  himself  to  God,  and  by  prayer 
committed  his  cause  to  him.  Though  Ihey  were  his  adversaries  for 
his  love,  vet  he  continued  to  pray  for  them;  if  others  are  abusive 
and  injnri(iiis  to  us,  vet  let  not  us  fail  to  do  our  duty  to  them,  nor 
sin  against  the  Lord  in  ceasing  to  pray  for  them,  1  Sam.  12.23. 
Though  they  haled  and  jierseculed  him  for  his  religion,  yet  he 
kept  close  to  il ;  they  laughed  at  him  for  his  devotion,  but  they 
could  not  laugh  him  out  of  it:  Let  them  say  whst  they  will,  I  give 
myself  vuio  prayer.  Now,  hert-in  David  was  a  type  of  Christ, 
who  was  compassed  about  witli  words  of  hatred  and  lying  words; 
whose  enemies  not  only  persecuted  him  without  cause,  but  for  his 
love  and  his  good  works;  (John,  10.  32.)  and  yet  he  gave  himself 
to  prayer,  to  pray  for  them;   Father,  forgive  them. 

G.  Set  tlion  a  wicked  man  over  hitn,  and  let 
Satan  stand  at  his  right  hand.  7.  When  he  shall 
be  judged,  let  him  be  condemned;  and  let  liis 
prayer  become  sin.  8.  Let  his  days  be  few;  and 
let  another  take  his  office.  9.  Let  his  children 
be  fatherless,  and  his  wife  a  widow.  10.  Let  his 
cliildren  be  continually  vagabonds,  and  beg:  let 
them  seek  t/ieir  bread  also  out  of  their  desolate 
places.  11.  Let  the  extortioner  catch  all  that 
he  hath  ;  and  let  the  stranger  spoil  his  labour. 
12.  Let  there  be  none  to  extend  mercy  unto  him: 
neither  let  there  be  any  to  favour  his  fatherless 
children.  1.3.  Let  his  posterity  be  cut  off;  aiid 
in  the  generation  following  let  their  name  be  blot- 
ted out.  14.  Let  the  iniquity  of  his  fathers  be 
remembered  with  the  Lord;  and  let  not  the  sin  of 
his  mother  be  blotted  out.  15.  Let  them  be  before 
the  Lord  continually,  that  he  may  cut  off  the  me- 
mory of  them  from  the  earth.  16.  Because  that  he 
remembered  not  to  shew  mercy,  but  persecuted 


finprec:i1i()!!S 

the  poor  and  needy  man,  that  he  might  ev»n  shv 
the  broken  in  heart.  17.  As  he  loved  cursing,  so 
let  it  come  unto  him:  as  he  delighted  not  in  ides- 
sing,  so  let  it  be  far  from  him.  18.  As  he  ciollicd 
himself  with  cursing  like  as  with  his  garmejit,  so 
let  it  come  into  his  bowels  like  water.and  like  oil 
into  his  bones.  19.  Let  it  be  unto  him  as  the 
garment  ufiic/i  covereth  him,  and  for  a  girdle 
wherewith  he  is  girded  continually.  20.  Let  [\m 
be  the  reward  of  mine  adversaries  from  the  Lord, 
and  of  them  that  speak  evil  against  my  soul. 

David  here  fastens  upon  some  one  particular  person  that  was 
worse  than  the  rest  of  his  enemies,  and  the  ringleader  of  ihem  ; 
and,  in  a  devout  and  pious  manner,  not  from  a  princij)le  of  malice 
and  revenge,  but  in  a  holy  zeal  for  God,  and  against  sin,  and  with 
an  eye  to  the  enemies  of  Christ,  particularly  Judas  who  betrayed 
him,  whose  sin  was  greater  than  Pilate's  that  condemned  him, 
(John,  19. 11.)  he  imprecates  and  predicts  his  destruction,  foresees 
and  pronounces  him  completely  miserable,  and  such  a  one  as  our 
Saviour  calls  him,  A  son  of  perdition.  Calvin  sj)eaks  of  it  as  a 
detestable  piece  of  sacrilege,  common  in  his  time  among  Franciscan 
friars  and  other  monks,  that,  if  any  one  had  malice  against  a 
neighbour,  he  might  hire  some  of  them  to  curse  him  every  day, 
which  he  would  do  in  the  words  of  these  verses;  and  particularly 
he  tells  of  a  lady  in  France,  who,  being  at  variance  with  her  own 
and  only  son,  hired  a  parcel  of  friars  to  curse  him  in  these  words. 
Greater  impiety  can  scarcely  be  imagined  than  to  vent  a  devili.sh 
passion  in  the  language  of  sacred  writ;  to  kindle  strife  wilh  coals 
snatched  from  God's  altar,  and  to  call  for  fire  from  heaven  wilh 
a  tongue  set  on  fire  o;  hell. 

I.  The  imprecations  here  are  very  terrible ;  woe,  and  a  lhous:iiid 
woes,  to  that  man  against  vrhom  God  says  Amen  to  thejn  :  aid 
they  are  all  in  full  force  against  the  implacable  enemies  and 
persecutors  of  God's  church  and  people,  that  jo?'//  not  repent,  to 
give  him  glory.     It  is  here  foretold  concerning  this  bad  man, 

1.  That  he  should  be  cast  and  sentenced  as  a  criminal,  with 
all  the  dreadful  pomp  of  atrial,  conviction,  and  condemnation; 
(u.  G,  7.)  Set  thou  a  wicked  m<iu  over  him,  to  be  as  cruel  aiwl 
oppressive  to  him  as  he  has  been  to  others;  for  Ciod  often  makes 
one  wicked  man  a  scourge  to  another,  to  spoil  the  spoilers,  and  to 
deal  treacherously  with  those  that  have  dealt  treacherously.  Set 
the  wicked  one  over  him,  so  some;  that  is,  Satan,  as  it  follows; 
and  then  it  was  fulfilled  in  Judas,  into  whom  Satan  entered,  to 
hurry  him  into  sin  first,  and  then  into  despair.  Set  his  ow  n  wicked 
heart  over  him,  set  his  own  conscience  against  him,  let  that  fly  in 
his  face.  Let  Satan  stand  on  his  right  hand,  and  be  let  lo.ise 
against  him  to  deceive  him,  as  he  did  Ahab  to  his  destruclion,  and 
then  to  accuse  him  and  resist  him,  and  then  he  is  certairdy  cast, 
having  no  interest  in  that  Advocate  who  alone  can  say,  The  Lord 
rebuke  thpe,  Satan;  (Zech.3.1.,2.)  when  he  shall  be  judged  at 
men's  bar,  let  not  his  usual  arts  to  evade  justice  do  him  nny 
service,  but  let  his  sin  fin<l  him  out,  and  let  him  he  condemned;  nor 
shall  he  escape  before  Cjod's  tribunal,  but  be  condemned  there 
when  tiie  day  of  inquisition  and  recompence  shall  come.  Let  his 
prai/er  become  sin,  as  the  clamours  of  a  condemned  malefactor  not 
onlv  find  no  acceptance,  but  are  looked  upon  as  an  affront  to  the 
court.  The  prayers  of  the  wicked  now  become  sin,  because  soured 
wilh  the  leaven  of  hypocrisv  and  malice;  and  so  they  will  in  the 
great  day,  because  then  it  will  be  too  late  to  cry.  Lord,  Lord, 
open  to  us.  Let  every  thing  be  turned  against  him  and  improved 
lo  his  disadvantage,  even  his  prayers. 

2.  That,  being" condemned,  he  should  be  executed  as  a  most 
notorious  malefactor.  (l.)That  he  should  lose  his  life,  and  the 
number  of  his  months  be  cut  off  in  the  midsl,  by  the  sword  of  jus- 
lice;  Let  his  days  be  few,  or  shortened,  as  a  condemned  criminal 
has  but  a  few  davs  to  live;  (v.  8.)  such  bloody  and  deceitful  men 
shall  not  live  out' lialf  their  days.    (2.)  That,  consequently,  all  hiv 


I>SALM.S,  (;IX. 


rmprecation«i 


places  sluiuld  be  disposed  of  to  olliera,  and  tlicy  should  enjoy  his 
preferments  and  criipluynicnls;  Let  c.nolhcr  take  his  office.  This 
St.  Peter  applies  to  the  filling  up  <if  Judas's  room  in  the  truly  sacred 
college  of  tl;e  ;iposlles,  by  the  choice  of  Matthias,  Acts,  1.20. 
Those  that  mismanage  their  trusts  \\\\\  justly  have  their  office 
taken  from  them,  and  given  to  those  that  will  approve  themselves 
fuilhful.  (3.)  That  his  family  should  he  heheacled  and  beggared; 
that  his  i(//<' should  be  made  o  iiidcn-,  nm\  /lis  children  fathailess, 
bv  Ills  untinielv  death,  i'.  9.  Wicked  men,  by  their  wicked  courses, 
bring  ruin  upon  their  wives  and  children,  whom  they  ought  to 
take  care  of  and  provide  for.  Yet  his  children,  if,  when  they 
lost  their  father,  they  had  a  competency  to  live  upon,  might  still 
subsist  in  comfort;  but  they  shall  be  vagabonds,  and  shall  beg; 
they  shall  not  have  a  house  of  their  own  to  live  in,  lior  any  certain 
dwelling-place,  nor  know  where  to  have  a  meal's  meat,  but  shall 
creep  ovt  of  their  desolate  places  with  fear  and  trembling,  like 
beasts  out  of  their  dens,  to  seek  their  bread,  {v.  10.)  because  they 
are  conscious  to  themselves  that  all  mankind  have  reason  to  hate 
them  for  their  father's  sake.  (4.)  That  his  estate  should  be 
ruined,  as  the  estates  of  malefactors  are  confiscated;  (u.ll.)  Let 
the  extortioner,  the  officer,  seize  all  that  he  has,  and  let  the 
stranger,  who  was  nothing  akin  to  his  estate,  spoil  his  labour, 
either  for  his  crimes  or  for  his  debts.  Job,  5. 4, 5.  (5.)  That  his 
posterity  should  be  miserable.  Fatherless  children,  though  they 
iia^e  nothing  of  their  own,  yet  sometimes  are  well  provided  for  by 
the  kindness  of  those  whom  God  inclines  to  pity  them;  but  this 
wicked  man  having  never  shewed  mercy,  there  shall  be  none  to 
extend  mercy  to  him,  hy  favouring  his  fatherless  children,  when 
he  is  gone,  v.  12.  The  children  of  wicked  parents  often  fare  the 
worse  for  their  parents'  wickedness  this  way;  the  bowels  of  men's 
compassion  are  shut  up  from  them,  which  yet  ought  not  to  be; 
for  whv  should  children  suffer  for  that  which  was  not  their  fault, 
but  their  infelicity  ?  (G.)  That  his  memory  should  be  infamous, 
and  buried  in  oblivion  and  disgrace;  (u.  13.)  Let  his  posterity  be 
cut  off;  let  his  end  be  to  destruction,  so  Dr.  Hammond  ;  a7id  in 
the  next  generation  let  their  name  be  blotted  out,  or  remembered 
with  contempt  and  indignation,  and  (d.  15.)  let  an  indelible  mark 
of  disgrace  be  left  upon  it. 

See  here  what  hurries  some  to  shameful  deaths,  and  brings  the 
families  ai:d  estates  of  others  to  ruin;  makes  them  and  their's 
despicable  and  odious,  and  entails  poverty,  and  shame,  and  misery, 
upon  their  posterity;  it  is  sin,  that  mischievous  destructive  thing. 
The  learned  Dr.  Hammond  applies  this  to  the  final  dispersion  and 
desolation  of  the  Jewish  nation  for  their  crucifying  Christ:  their 
princes  and  people  were  cut  off,  their  country  laid  waste,  their 
jwsterity  made  fugitives  and  vagabonds. 

II.  The  ground  of  tliese  imprecations  bespeaks  them  very  just, 
th.ough  they  sound  very  severe. 

1.  To  justify  the  imprecations  of  vengeance  upon  the  sinner's 
posteritv,  the  sin  of  his  ancestors  is  here  brought  into  the  account, 
(r.  14,  1.5.)  the  iniquity  of  his  fathers,  and  the  sin  of  his  mother. 
These  God  often  visits,  even  upon  the  children's  children,  and  is 
not  unrighteous  therein:  when  wickedness  has  long  run  in  the 
blood,  justly  does  the  curse  run  along  with  it.  Thus  all  the 
innocent  blood  that  had  been  shed  upon  the  earth,  from  that  of 
righteous  Abel,  was  required  from  that  persecuting  generation, 
who,  by  putting  Christ  to  death, ////erf  up  the  measure  of  their 
fathers,  and  left  as  long  a  train  of  vengeance  to  follow  them  as  the 
train  of  guilt  was  that  went  before  them,  which  they  themselves 
agreed  to  by  saying.  His  blood  be  upon  us,  and  on  our  children. 

2.  To  justify  the  imprecations  of  vengeance  upon  the  sinner 
hinsself,  his  own  sin  is  here  charged  ujjon  him,  which  called  aloud 
for  it. 

(1.)  He  had  loved  cruelty,  and  therefore  give  him  blood  to 
drink;  (u.16.)  He  remembered  not  to  shew  mercy,  remembered 
not  those  considerations  which  would  have  induced  him  to  shew 
mercy;  remembered  not  the  objects  of  compassion  that  had  been 
|)rpseule(l  to  him;  but  persecuted  the  poor,  whom  he  should  have 
protected  and  relieved;  and  sletv  the  broken  in  heart,  whom  he 
vl'.onld  have  comforted  and  healed.  Here  is  a  barbarous  man 
iudiid,  not  fit  to  live. 


(2.)  He  had  loved  cursing,  ar.d  therefore  let  the  curse  i  ome 
upon  his  head,  v.  17.  .19.  Those  that  were  out  of  the  reach  a' 
his  cruelty,  he  let  fly  at  with  his  curses,  which  were  impotent  a.nd 
ridiculous;  but  they  shall  return  upon  hiui.  He  delighted  not  in 
blessing;  he  took  no  pleasure  in  wishing  well  to  tithers,  nor  in 
seeing  others  do  well;  he  would  give  no  bodv  a  good  word  or  a 
good  wish,  much  less  would  he  do  any  body  a  good  turn;  and  so 
let  all  good  be  far  from  him.  He  clothed  himself  tcith  cursing ;  he 
was  proud  of  it  as  an  ornament,  that  he  coald  frighten  all  about 
him  with  the  curses  he  was  liberal  of;  he  confided  in  it  as  armour, 
which  would  secure  him  from  the  insults  of  those  he  feared.  And 
let  him  have  enough  of  it.  Was  he  fond  of  cursing?  let  God's 
curse  come  into  his  bowels  like  water,  and  swell  him  as  with  a 
dropsy,  and  let  it  soak  like  oil  into  his  bones.  The  word  of  the 
curse  is  quick  and  powerful,  and  divides  between  the  joints  and  the 
marrow:  it  works  powerfully  and  effectually;  it  fastens  on  the 
soul;  it  is  a  piercing  thing,  and  there  is  no  antidote  against  it. 
Let  it  compass  him  on  every  side  as  a  garment,  v.  1!).  Let  (jod's 
cursing  him  be  his  shame,  as  his  cursing  his  neighbour  was  his 
pride;  let  it  cleave  to  him  as  a  girdle,  and  let  him  never  be  able 
to  get  clear  of  it.  Let  it  be  to  him  like  the  \^  aters  of  jealousy,  which 
caused  the  belly  to  swell  and  the  thigh  to  rot.  This  points  at  the 
utter  ruin  of  Judas,  and  the  spiritual  judgments  whicli  fell  on  the 
Jews  for  crucifying  Christ.  The  psalmist  concludes  his  ini|)rec;i- 
tions  with  a  terrible  Amen,  which  signifies  not  only,  "  I  wisli  it 
may  be  so,"  but  "  I  know  it  shall  be  so ;"  Let  this  be  the  rei:  ard 
of  mine  adeersaries  from  the  Lord,  v. 10.  And  this  will  be  the 
reward  of  all  the  adversaries  of  the  Lord  Jesus:  his  enemies,  that 
will  not  have  him  to  reign  over  them,  shall  be  brought  forth  and 
slain  before  him.  And  he  will  one  day  recoujpense  tribulation  lo 
thera  that  trouble  his  people. 

21.  But  do  thou  for  me,  O  God  the  Lord,  for 
thy  name's  sake  :  because  thy  mercy  is  good, 
deliver  thou  me.  22.  For  I  am  poor  and  needy, 
and  my  heart  is  wounded  ^vithin  me.  23.  I  am 
gone  like  tlie  shadow  when  it  declineth  :  I  atn 
tossed  up  and  down  as  the  locust.  24.  My  knees 
are  weak  through  fasting,  and  my  flesh  failelh  of 
fatness.  25.  I  became  also  a  reproach  unto  them : 
nhen  they  looked  upon  me  they  shaked  their 
heads.  26.  Help  me,  O  Lord  my  God  :  O  sa\  e 
me  according  to  thy  mercy:  37.  That  they  may 
know  that  this  is  thy  hand;  that  thou,  Lord,  hast 
done  it.  28.  Let  them  curse,  but  bless  thou : 
when  they  arise,  let  them  be  ashamed  ;  but  let 
thy  servant  rejoice.  29.  Let  mine  adversaries  be 
clothed  with  shame,  and  let  them  cover  1  hem- 
selves  with  their  own  confusion,  as  with  a  mantle. 

30.  I  will  greatly  praise  the  Lord  with  my  mouth; 
yea,    I    will    praise    him    among   the  multitude. 

31.  For  he  shall  stand  at  the  right  hand  of  the 
poor,  to  save  him  from  those  that  condemn  his 
soul. 

David,  having  denounced  God's  wrath  against  his  enemies,  here 
takes  God's  comforts  to  himself,  but  in  a  very  humble  manner,  and 
without  boasting. 

1.  He  pours  out  his  complaint  before  God  concerning  the  low 
condition  he  was  in,  which  probably  gave  advantage  to  his  ene- 
mies to  insult  over  him;  "  I  am  poor  and  needy,  and  therefore  a 
proper  object  of  pity,  and  one  that  needs  and  craves  thy  help." 
( 1 .)  He  was  troubled  in  mind :  {v.  22.)  My  heart  is  troubled  within 
me;  not  only  broken  with  outward  troubles,  which  sometime* 
prostrate  and  sink  the  spirits,  but  wounded  with  a  sense  of  guilt ;  and 
a  wounded  spirit  who  can  bear?    who  can  heal  ?     (2.)  He  appre 


I 


PSALMS,  CIX,  ex. 


Petition* 


hcndcd  himself  drawing  near  to  his  end  ;  I  am  gone,  like  l\p.  shadoto 
when  it  declines;  as  good  as  gone  already.  Man's  III.-,  nt  l)est, 
is  like  a  shadow,  soniclinies  it  is  like  the  e\enini;  sha(h)\v,  the 
presage  of  night  approaching,  li/ie  the  shatlnw  uhrn  it  dee/iiirs. 
(3.)  He  was  unsettled  ;  tossed  up  and  doirn  lihc  the  locust;  his 
mind  fluctuating  and  unsteady,  still  jiutling  iiini  ti|)on  new  counsels  ; 
his  outward  condition  far  from  anv  fixation,  hut  still  upon  the 
remove,  hunted  like  a  partridge  on  the  mountains.  (4.)  His 
bodv  was  wasted,  and  almost  worn  away;  (r.2l.)  Mi/ liners  arc 
weak  throvnh  fasting ;  eithir  forced  fasting,  for  want  of  food  wlien 
he  was  persecuted,  or  for>>ant  of  appetite  when  he  was  sick;  or 
voluntary  fasting,  when  he  chastenefl  liis  soul  either  for  sin  or 
affliction,  his  own  or  others,  3-5.13. — 09.10.  " My  flesh  fails 
of  fatness ;  it  has  lost  llie  fatness  it  had,  so  that  I  am  become  a 
skeleton,  nothing  but  skin  and  bones."  But  it  is  better  to  have 
tiiis  leanness  in  the  body,  while  the  soul  prospers  and  is  in  health, 
than,  like  Israel,  to  have  leanness  sent  into  the  soul,  while  the  body 
is  feasted.  (5.)  He  was  ridiculed  and  reproached  by  his  enemies; 
(t>.  25.)  his  devotions  and  his  afflictions  they  made  the  matter  of 
their  laughter;  upon  both  tliose  accounts,  God's  people  have  been 
exceedingly  filled  with  the  scorning  of  those  that  were  at  ease.  In 
all  this  David  was  a  type  of  Christ,  who  in  his  humiliation  was 
rhus  wounded,  thus  weakened,  thus  reproached  ;  he  was  also  a 
type  of  the  church,  which  is  often  afflicted,  tossed  uith  tempests, 
and  not  comforted. 

2.  He  prays  for  mercy  for  himself;  in  general,  (i'.21.)  "Do 
thov  for  me,  O  God /Ae  Zord;  appear  forme,  act  for  me."  If  God 
be  for  us,  he  will  do  for  us,  will  do  iiiorc  abundantly  for  ns  than 
we  are  able  either  to  ask  or  think.  He  does  not  prescribe  to  God 
what  he  should  do  for  him,  but  refers  himself  to  his  wisdom; 
"  Lord,  do  for  me  what  seems  good  in  thine  eyes.  Do  that  which 
lliou  knowest  will  be  for  me,  really  for  me,  in  the  issue  for  me, 
though,  for  the  present,  it  may  seem  to  make  against  me."  Rlore 
particularly,  he  pra\s,  (i'.2C.)  "  Help  me,  O  Lord  my  God,  O 
save  me.  Help  nie  under  my  trouble,  save  me  out  of  my  trouble: 
save  me  from  sin,  help  me  to  do  my  duly."  He  prays,  (y.28.) 
Though  they  curse,  bless  thou.  Here,  (1.)  He  despises  the  cause- 
less curses  of  his  enemies;  Let  them  curse.  He  said  of  Shimei, 
So  let  him  curse.  They  can  but  shew  their  malice;  they  can  do 
him  no  more  mischief  than  the  bird  by  icamlering,  or  the  swallotc 
by  fhiiuri,  Prov.'iC.  2.  (2.)  He  values  the  blessing  of  God  as 
suffieiinl  to  balance  their  curses;  Bless  thou,  and  then  it  is  no 
mailer  though  they  curse.  If  God  bless  ns,  we  need  not  care  who 
curses  us;  for  how  can  they  curse  irhom  God  has  not  cursed,  nay, 
whom  he  has  blessed?  Numb.  23.8.  Men's  curses  are  impotent, 
God's  blessings  are  omni|)otent;  and  those  whom  we  unjustly 
rurse,  mav  in  faith  expect,  and  pray  for,  God's  blessing,  his  special 
blcssinc.  When  the  Pharisees  cast  out  the  poor  man  for  con- 
fcssinn-  Christ,  Christ /oi'nrf  hitn,  John,  9.  35.  When  men,  without 
cause,  say  all  th.e  ill  tliey  can  of  us,  and  wish  all  the  ills  they  can 
to  ns,  we  may  with  comfort  lift  up  our  heart  to  God  in  Ibis  petition. 
Let  them  curse,  but  bless  thou.  He  prays,  (v.  28.)  Let  thy  servant 
rejoice.  They  that  know  how  to  value  God's  blessing,  let  them 
but  be  sure  of  it,  and  they  will  be  glad  of  if. 

3.  He  prays  that  his  enemies  might  be  ashamed,  (v.  28.)  clothed 
with  shame;  (i'.29.)  that  they  m\^ht  cover  themselves  with  their 
oivn  confusion;  that  they  might  be  left  to  themselves  to  do  that 
which  would  expose  them,  and  manifest  their  folly  before  all  men; 
or  rather,  that  thev  might  be  disappointed  in  their  designs  and 
enterprises  against  David,  and  thereby  might  be  filled  with  shame, 
as  til  e  adversaries  of  the  Jews  were,  Neh.G.16.  Nay,  this  he 
prays,  that  thev  might  he  brought  to  repentance,  which  is  the 
chief  thing  we  sjiould  beg  of  God  for  our  enemies  :  sinners,  indeed, 
bring  shame  upon  themselves,  but  they  are  true  penitents  that 
lake  shame  to  themselves,  and  cover  themselves  with  their  otcn 
confusion . 

4.  He  pleads  God's  glory,  the  honour  of  his  name;  Do  for  me, 
for  thy  name's  sake,  (i'.21.)  especially  the  honour  of  his  goodness, 
by  which  he  has  proclaimed  his  name;   "Deliver  me,  because  tliy' 
mercy  is  good;  it  is  what  thou  thyself  dost  delight  in,   and    it  is 
what  J  do  dei)end  upon.     Save  me,   not  according  to  my  nieri^ 


for  I  have  nonr  to  pretend  to,  but  according  to  thy  mercy:  let 
that  be  the  fountain,  the  reason,  the  measure,  of  my  salvation." 

Lastly,  He  concludes  the  psalm  with  joy,  the  joy  of  faith;  joy, 
in  assurance  that  his  present  conflicts  wouhl  ind  in  triuuij)hs! 
(1.)  He  promises  God  that  he  will  praise  him;  (i'.30.)  "/  will 
greatly  praise  the  Lord,  not  only  with  my  heart,  hut  with  my 
mouth;  I  will  praise  him,  not  in  secret  only,  but  among  the  mul. 
titude."  (2.)  He  ])n)mises  himself  that  he  shall  have  cause  to 
praise  God;  (r.  31.)  lie  shall  stand  at  the  right  hand  of  the 
poor,  nigh  to  him,  a  present  Help:  he  shall  stand  at  his  right  band, 
as  his  Patron  and  Advocate,  to  plead  his  cause  against  his  accusers, 
and  to  bring  him  off;  to  save  him  from  those  that  condrmn  his 
soul,  and  would  execute  it,  if  they  c<juld.  God  was  Da\id's  Pro- 
tector in  his  sufferings,  and  was  present  also  with  the  Lord  Jesus 
in  his,  stood  at  his  right  hand,  so  that  he  waanot  moved,  (16.8.) 
saved  his  soul  from  those  that  pretended  to  be  the  judges  of  it,  and 
received  it  into  his  own  bands.  Let  all  those  ihat  suffer  according 
to  the  will  of  God,  commit  the  keeping  of  their  souls  to  him. 


PSALM  ex. 

Thh  psnlm  is  pure  gospel;  it  is  only,  and  wholly,  concerning  Christ,  the  Messiaft, 
promised  to  the  /iitliers,  and  expected  by  Ihern.  It  is  plain  that  the  .feu-s  oj 
old,  even  the  worst  of  them,  sn  understood  it,  however  the  modern  Jews  liare 
endeavoured  to  pervert  it,  and  to  rob  us  of  it ;  for  when  the  Lord  Jesus  pro- 
posid  a  ijHcstion  to  the  Pharisees  upon  the  first  words  of  this  jisalin,  where  he 
talces  it  for  granted  that  David,  in  spirit,  culls  Christ  Ids  Lurd,  though  he  was 
his  Son,  they  chose  rather  to  say  nothing,  and  to  own  thentstlres  gravelled, 
than  to  make  it  a  question  whether  David  does  indeed  sprali  of  the  Messiah  or 
no ;  for  they  freely  yield  so  plain  a  truth,  though  they  foresee  it  will  turn  to 
their  own  disgrace,  iMattli.  ^2.  41,  ^'C.  Of  him  therefore,  no  doubt,  the  prophet 
here  speaks,  of  him,  and  of  no  other  man.  Christ,  as  our  Redeemer,  cxecuten 
the  of/ice  of  a  prophet,  of  a  priest,  and  of  a  king,  with  reference  both  to  hi.< 
humiliation  and  his  exaltation  ;  and  of  each  of  these  ire  have  here  an  aecoiivt. 
I.  His  prophetical  office,  v.  2.  //.  His  priestly  office,  r.  4.  ///.  His  kingly 
office,  v.\,%,h,G.  lY.  His  estates  of  humiliation  and  exaltation,  r.l.  in 
singing  this  psakn,  7re  must  act  faith  upon  Christ,  submit  ourselves  entirely 
to  him,  to  his  grace  and  government,  and  triumph  in  him  as  our  Prophet, 
Priest,  and  King,  by  whom  we  hope  to  be  ruled,  and  taught,  and  saved,  for 
ever ;  and  as  the  Prophet,  Priest,  and  King,  of  the  whole  church,  uho  shall 
reign  till  he  has  put  down  all  opposing  rule,  principality,  and  powa;  and 
delivered  vp  the  kingdom  to  God  the  Father. 

A  psalm  of  David. 

1.  ^T^HE  LORD  said  unto  my  Lord,  Sit  thou  at 
-S,  my  right  hand,  until  I  make  thine  enemies 
thy  footstool.  2.  The  Lokd  shall  send  l!ie  rod  of 
thy  strength  out  of  Zion:  rule  thou  in  the  midst 
of  thine  enemies.  3.  Thy  people  s/iall  be  willing; 
in  the  day  of  thy  power,  in  the  beauties  of  holiness 
from  tiie  womb  of  the  morning:  thou  hast  the  dew 
of  thy  youth.  4.  The  Lord  hath  sworn,  and  will 
not  repent,  Thou  art  a  priest  for  ever  after  the 
order  of  Melchizedek. 

Some  have  called  this  psalm  David's  creed,  almost  all  the  articles 
of  the  Christian  faith  being  found  in  it:  the  title  calls  it  Dot^/rf",* 
psalm:  for,  in  the  believing  foresight  of  the  Messiah,  he  both 
praised  God  and  solaced  himself;  much  more  may  we,  in  sincir-g 
it,  to  whom  that  is  fulfilled,  and  therefore  more  clearly  revealed, 
which  is  here  foretold. 

Glorious  things  are  here  spoken  of  Christ,  and  such  as  oblige 
us  to  consider  how  great  he  is. 

I.  He  is  David's  Lord  ;  we  must  take  special  notice  of  this, 
because  be  himself  does;  (IMatth.22.43.)  David,  in  spirit,  calleth 
him  Lord.  .And  as  the  apostle  proves  the  dignity  of  Melchizedek, 
and  in  him  of  Christ,  by  this,  that  so  great  a  man  as  Abraham  was 
paid  him  tithes,  (Heb.'7.4.)  so  we  may  by  this  proye  the  dignity 
of  the  Lord  Jesus,  that  David,  that  great  man,  called  him  hia 
Lord:  by  him  that  liing  acknowledges  himself  to  reign,  and  to 
him  to  1)6  acceptable  as  a  servant  to  his  Ix)rd.     Some  think  be 


PSALMS,  ex. 


The  Messiah's  Dominion 


calls  him  his  Lord,  because  he  was  ihe  Lord  that  was  to  descend 
from  him;  his  Son,  and  yet  his  Lord.  Thus  his  immediate  mother 
calls  him  her  Saviovr;  (Luke,  1.47.)  even  his  parents  were  his 
sulijects,  his  saved  ones. 

II.  He  is  constituted  a  sovereign  Lord  by  the  counsel  and  decree 
of  God  himself:  The  Lord,  Jehovah,  said  vnto  him,  Sit  as  a  king. 
He  recciics  nj'  the  Father  this  honour  and  glory;  (2 Pet.  1.17.) 
from  him  who  is  the  Fountain  of  honour  and  power,  and  takes 
it  not  to  himself.  He  is  therefore  riglitfid  Lord,  and  his  title  is 
itituiilestahle  ;  for  what  God  lias  said  cannot  be  gainsaid.  He  is 
therefore  everlasting  Lord;  for  what  God  has  said  shall  not  be 
unsaid.  He  will  certainly  take  and  keep  possession  of  that  king- 
dom which  the  Father  has  committed  to  liim,  and  none  can  hinder. 

III.  He  was  to  be  advanced  to  the  highest  honour,  and  intrusted 
will)  an  absolute  sovereign  power,  both  in  heaven  and  inearth; 
Sil  thou  at  my  right  hand.  Sitting  is  a  resting  posture:  after  his 
services  and  sufferings,  he  entered  into  rest  from  all  his  labours. 
It  is  a  ruling  posture;  he  sits  to  give  law,  to  give  Judgment;  it  is 
a  remaining  posture;  he  sits  like  a  king  forever:  sitting  at  the 
right  hand  of  God  denotes  both  his  dignity  and  his  dominion,  the 
honour  put  upon  him,  and  the  trusts  reposed  in  him,  by  the  Father. 
All  the  favours  that  come  from  God  to  man,  and  all  the  service 
that  conies  from  man  to  God,  pass  through  his  hand. 

IV.  All  his  enemies  were  in  due  time  to  be  made  his  footstool, 
and  not  till  then  ;  but  then  also  he  must  reign  in  the  glory  of  the 
Mediator,  though  the  work  of  the  Mediator  will  be,  in  a  manner, 
at  an  end.  Note,  1.  Even  Christ  himself  has  enemies  that  fight 
against  his  kingdom  and  subjects,  his  honour  and  interest,  in  the 
worlil :  there  are  those  that  will  not  have  him  to  reign  over  them, 
and  thereby  iheyjoin  themselves  to  .Satan,  who  v. ill  not  have  him 
to  reign  at  all.  2.  These  enemies  will  be  made  his  footstool;  he 
will  subdue  them,  and  triumph  over  them  ;  he  will  do  it  easily, 
as  easily  as  we  put  a  footstool  in  ils  proper  place,  and  such  a 
propriety  there  will  be  in  it;  he  will  make  himself  easy  by  the 
doing  of  it,  as  a  man  that  sits  with  a  footstool  under  his  feet;  he 
will  subdue  them  in  such  a  way  as  shall  be  most  for  his  honour, 
and  their  perpetual  disgrace  ;  he  will  tread  down  the  wicked, 
Mai.  4.3.  3.  God  the  Father  has  undertaken  to  do  it ;  /ic/7/  make 
them  thy  footstool,  who  can  do  it.  4.  It  will  not  be  done  imme- 
diately. All  bis  enemies  arc  now  in  a  chain,  but  not  yet  made 
his  footstool:  this  the  apostle  observes,  (Hcb. 2. 8.)  We  see  not 
yet  all  thinys  put  under  him.  Christ  himself  must  wait  for  the 
coni|)leling  of  his  victories  and  triumphs.  6.  He  shall  reign  till 
it  is  done;  and  all  their  migiit  and  malice  shall  not  give  the  least 
disturbance  to  his  government.  His  sitting  at  God's  right  hand 
is  a  pledge  to  him  of  his  setting  his  feet,  at  hist,  on  the  necks  of 
all  his  enemies. 

V.  Tiiat  he  should  have  a  kingdom  set  up  in  the  world,  begin- 
ning at  Jerusalem;  (t'.2.)  "  The  Lord  shall  send  therod  or  sceptre 
of  thy  slrenyth  out  of  Zion,  by  which  thy  kingdom  shall  be  erected, 
maintained,  and  administered."  The  Messiah,  when  he  sits  on 
the  right  hand  of  the  Majesty  in  the  heavens,  will  have  a  church 
on  earth,  and  will  have  an  eye  to  it ;  for  he  is  King  upon  the  holy 
hills  of  Zion,  (2.6.)  in  opposition  to  mount  Sinai,  that  frightful 
mountain  on  which  the  law  was  given,  Hcb.  12. 18,24.  Gal.  4. 24,25. 
The  kingdom  of  Christ  took  rise  from  Zion,  the  city  of  David ;  for 
he  was  the  Son  of  David,  and  was  to  have  the  throne  of  his  father 
David.  By  the  rod  of  his  strength,  or  his  strong  rod,  is  meant 
Ills  everhisting  gospel,  and  the  power  of  the  Holy  Ghost  going 
along  with  it;  the  report  of  the  word,  and  the  arm  of  the  Lord 
accompanying  it,  (Isa.  53. 1.  Rom.  1.16.)  the  gospel  coming  in 
word,  and  in  power,  and  in  the  Holy  Ghost,  lThess.1.5.  By 
the  word  and  Spirit  of  God,  souls  were  to  be  reduced  first,  and 
brought  into  obedience  to  God,  and  then  ruled  and  governed 
according  to  the  will  of  God.  This  strong  rod  God  sent  forth  ; 
he  poured  out  the  Spirit,  and  gave  both  commissions  and  qualifi- 
cations to  them  that  preached  the  word,  and  ministered  the  Spirit, 
Gal.  3. 5.  It  was  sent  out  of  Zion,  for  there  the  Spirit  was  given, 
and  there  the  preaching  of  Ihe  gospel  among  all  nations  must 
begin,  at  Jerusalem.  See  Luke,  24.47, 49.  Out  of  Zion  must 
go  forth  the  law  of  faith,  Isa.  2. 3.     Note,  The  gospel  of  Christ. 


being  sent  of  God,  is  mighty  through  God  to  do  wonders,  2  Cor.  10. 4. 
It  is  the  rod  of  Christ's  strength.  Some  make  it  to  allude  not 
only  to  the  sceptre  of  a  prince,  denoting  the  glory  of  Christ  shining 
in  the  gospel,  but  to  a  shepherd's  crook,  his  rod  and  staff,  denoting 
the  tender  care  Christ  takes  of  his  church ;  for  he  is  both  the  great 
and  good  Shepherd. 

VI.  That  his  kingdom,  being  set  up,  shall  be  maintained  and 
kept  up  in  the  world,  in  despite  of  all  the  oi)positions  of  the  power 
of  darkness.  1.  Christ  shall  rule,  shall  give  laws,  and  govern  his 
subjects  by  them;  shall  perfect  them,  and  make  them  easy  and 
happy;  shall  do  his  own  will,  fulfil  his  own  counsels,  and  main- 
tain his  own  interests  among  men.  His  kingdom  «s  of  God,  and 
it  shall  stand  ;  his  crown  sits  fast  on  his  head,  and  there  it  shall 
flourish.  2.  He  shall  rule  in  the  midst  of  his  enemies.  He  sits  iii 
heaven  in  the  midst  of  his  friends;  his  throne  of  glory  there  is 
surounded  with  none  but  faithful  worshippers  of  him.  Rev.  5. 11. 
But  he  rules  on  earth  in  the  midst  of  his  enemies,  and  his  throne 
of  government  here  is  surrounded  with  those  that  hate  him,  and 
fight  against  him.  Christ's  church  is  a  lily  among  thorns,  and  his 
disciples  are  sent  forth  as  sheep  in  ihe  midst  of  wolves:  he  knows 
where  they  dwell,  even  where  Satan's  seat  is;  (Rev. 2. 13.)  and 
this  redounds  to  his  honour,  that  he  not  only  keeps  his  ground, 
but  gains  his  point,  notwithstanding  all  the  malignant  policies  and 
powers  of  hell  and  earth,  which  cannot  shake  the  rock  on  which 
the  church  is  built.      Great  is  the  truth,  and  will  prevail. 

VII.  That  he  should  have  a  great  number  of  subjects,  who 
should  be  to  him  for  a  name  and  a  praise,  v. 3. 

1.  That  they  should  be  his  own  people,  and  such  as  he  should 
have  an  incontestable  title  to.  They  arc  given  to  him  by  the 
Father,  who  gave  them  their  lives  and  beings,  and  to  whom  theit 
lives  and  beings  were  forfeited  ;  Thine  they  were,  and  thou  gavesl 
them  mc,  ia\u\,\'3.Q.  They  are  redeemed  by  him  ;  he  has  pur- 
chased them  to  be  to  himself  a  peculiar  people.  Tit.  2. 14.  They 
are  his  by  right,  antecedent  to  their  consent ;  he  had  much  people 
in  Corinth  before  they  were  converted.  Acts,  18. 10. 

2.  That  they  should  be  a  willing  people,  a  people  of  willingness; 
alluding  to  servants  that  choose  their  service,  and  are  not  brought 
like  captives  to  it;  they  love  their  masters,  and  would  not  go  out 
free:  or  there  may  be  an  allusion  to  soldiers  that  are  volunteers, 
and  not  pressed  men;  "Here  am  I,  send  me;"  or  to  sacrifices 
that  are  free-will  offerings,  and  not  offered  of  necessity  ;  \\c present 
ourselves  living  sacrifices.  Note,  Christ's  people  are  a  willing 
people.  The  conversion  of  a  soul  consists  in  its  being  willing  to 
be  Christ's,  coming  under  his  yoke,  and  into  his  interests,  with  an 
entire  compliancy  and  satisfaction. 

3.  That  they  should  be  so  i.i  the  day  of  his  power;  In  the  day 
of  thy  muster,  so  some;  When  thou  art  enlisting  soldiers,  thou 
slialt  find  a  multitude  of  volunteers  forward  to  be  listed  ;  let  but 
the  standard  be  set  up,  and  the  Gentiles  will  seek  to  it,  Isa.  11. 10. 
— GO.  3.  Or,  When  thou  art  drawing  them  out  to  battle,  they  shall 
be  willing  to  follow  the  Lamb  whithersoever  he  goes,  Rev.  14.  4. 
In  the  day  of  thine  armies,  so  some;  When  the  first  preachers  of 
the  gospel  were  sent  forth,  as  Christ's  armies,  to  reduce  apostate 
men,  and  to  ruin  the  kingdom  of  apostate  angels,  then  all  that  are 
thy  people  shall  be  willing;  that  will  be  thy  time  of  setting  up  thy 
kingdom.  In  the  day  of  thy  strength,  so  we  take  it.  There  is  a 
general  power  which  goes  along  with  the  gospel  to  all,  proper  to 
make  them  willing  to  be  Christ's  people,  arising  from  the  supreme 
authority  of  its  great  Author,  and  the  intrinsic  excellency  of  the 
things  themselves  contained  in  it,  beside  the  undeniable  miracles 
that  were  wrought  for  the  confirmation  of  it.  And  there  is  also 
a  particular  power,  the  power  of  the  Spirit,  going  along  with  the 
power  of  the  word,  to  the  people  of  Christ,  which  is  effectual  to 
make  them  willing.  The  former  leaves  sinners  without  matter  of 
excuse,  this  leaves  saints  without  matter  of  boasting.  Whoever 
are  willing  to  be  Christ's  people,  it  is  the  free  and  mighty  grace 
of  God  that  makes  them  so. 

4.  That  thcv  should  be  so  in  the  beauty  of  holiness;  that  is,  (1.) 
They  shall  be  allured  to  him  by  the  beauty  of  holiness;  they  shall 
be  charmed  into  a  subjection  to  Christ  by  the  sight  given  them  of 
his  beauty,  who  is  the  holy  Jesus,  and  the  Beauty  of  the  church, 


PSALMS,  ex. 


The  JVlessiali'ts  Doiuin 


which  is  the  holy  nation.  (2.)  They  shall  be  admitted  by  him 
into  the  beauty  of  holiness,  as  spiritual  (niesls,  to  Miiiiister  in  his 
sanclnarv;  lor  by  tiic  hlnod  of  Jesus  jcc  have  haldnvss  to  cuii-r  into 
the  holiest.  (3.)  They  shall  attend  upon  him  in  the  beuutiiiil 
nllire  or  ornanjenlsof  grate  ar.d  sar.clilieation.  Note,  Iloliiu.-ss  is 
the  livcrv  of  Christ's  family,  and  liiat  which  brcoiiics  his  house  for 
ever.  Christ's  soldiers  an;  all  thus  clothed;  these  arc  the  colours 
lliey  wear;  the  armies  of  hea\en  follow  him  in  fine  linen,  clean 
and  uhite.  Rev.  10.  14. 

5.  That  he  should  have  (rreat  nunibers  of  people  devoted  to 
him;  the  multitude  of  the  people  is  the  honour  of  the  prince,  and 
that  shall  be  the  honour  of  this  ])rince ;  From  tfie  womb  nf  the 
inorninti  thon  hast  the  deiv  of  thy  youth,  abundance  of  young  con- 
(crts,  like  the  drops  of  dew  in  a  summer's  morning.  In  ihe  early 
days  of  the  gospel,  in  the  morning  of  the  New  Testament,  the 
youth  of  the  church,  great  lunnbers  flocked  to  Christ,  and  there 
were  viulliltides  that  believed ;  a  remnant  of  Jacob,  that  «as  as  a 
dew  from  the  Lord,  Mic.  5.  7.  Isa.G4.4,  «.  Or  thus,  "From 
the  u-omb  of  the  mnriiiny,  from  their  very  ihildhood,  thou  hast  the 
dew  of  thy  ))e(iple's  youth,  their  hearts  and  affections  when  thev 
are  young;  it  is  thy  \onlli,  because  it  is  devlicated  to  thee.''  The 
dew  of  the  youth  is  a  numerous,  illuslru)ns,  hojieful,  shew  of 
young  people's  flocking  to  Christ,  which  would  be  to  Ihe  world  as 
dew  to  Ihe  ground,  to  make  it  fruilfid.  Note,  The  dew  of  our 
youth,  even  in  the  morning  of  our  dajs,  ouglit  to  be  consecrated 
to  our  Lord  .Icstis. 

6.  That  he  should  be  not  only  a  King,  but  a  Priest,  v.  4.  The 
same  Lord  that  said.  Sit  thou  at  my  rirjht  hand,  snare,  and  uill 
not  repent.  Thou  art  a  priest,  that  is.  Be  thou  a  priest ;  for  bv  Ihe 
word  of  his  oath  he  was  consecrated.  Note,  (l.)Our  Lord  Jesus 
Christ  is  a  Priest;  he  "as  appointed  to  that  office,  and  faillifidlv 
executes  it;  he  is  ordained  for  men  in  thinys  pertaining  to  God,  to 
offer  y if ts  and  sacrifices  for  sin,  (Heb.5.1.)  to  make  atonement 
for  our  sins,  and  to  recommend  our  services  to  God's  accejitance. 
He  is  God's  Minister  to  us,  and  our  Advocate  \\i\\\  God,  and  so  is 
a  Mediator  between  us  and  God.  (2.)  He  is  a  Priest  for  ever ;  he 
was  designed  for  a  Priest,  in  God's  eternal  counsels  ;  he  was  a  Priest 
lo  the  Old-Testament  saints,  and  will  be  a  Priest  for  all  believers 
to  the  end  of  time,  Ileb.  13.8.  He  is  said  to  be  o  Priest  for  ever ; 
not  onlv  because  we  are  never  to  expect  any  other  dispensation  of 
g;race  tlian  this  by  the  prieslhood  of  Christ,  but  because  the  blessed 
fruits  and  consequences  of  it  will  remain  to  eternity.  (3.)  He  is 
made  a  Priest  with  an  oath,  \\hicli  the  ajiostle argues,  to  prove  the 
pre-eminence  of  his  priesthood  above  that  of  Aaron,  Heb.  7.20,  21. 
The  Lord  has  sworn,  to  shew  that  in  the  commission  there  was  no 
implicit  reserve  of  a  power  of  revocation;  for  he  ic ill  not  repent, 
as  he  did  concerning  Eli's  priesthood,  1  Sam.  2.  30.  This  was 
intended  for  the  honour  of  Christ,  and  the  comfort  of  Christians: 
the  |)riesthood  of  Christ  is  confirmed  by  the  highest  ratifications 
possible,  that  it  might  be  an  unshaken  foundation  for  our  faith  and 
iiope  lo  build  upon.  (4.)  He  is  a  Priest,  not  of  the  order  of  Aaron, 
but  of  that  of  Melchizedek,  which,  as  it  was  prior,  so  it  was,  upon 
many  accounts,  superior,  to  that  of  Aaron,  and  a  more  lively  repre- 
Bentation  of  Christ's  priesthood  :  Melchizedek  was  a  priest  upon 
(lis  throne,  so  is  Christ,  (Zech.  6. 13.)  King  of  righteousness,  and 
King  of  peace:  Melchizedek  had  no  successor,  nor  has  Christ,  his 
is  an  unchangeable  priesthood.  The  apostle  comments  largely 
upon  these  words,  (Heb.  7.)  and  builds  on  them  his  discourse 
of  Christ's  priestly  office;  \\hich  he  she\(s  was  no  new  notion,  but 
built  upon  this  most  sure  word  of  prophecy.  For,  as  Ihe  New 
Testament  explains  the  Old,  so  the  Old  Testament  confirm*  the 
New,  and  Jesus  Christ  is  the  Alpha  and  Omega  of  both. 

5.  The  Lord  at  thy  ri.<;lit  hand  shall  strike 
through  kings  in  the  day  of  his  wfath.  G.  He  shall 
uidge  among  the  heathen,  he  shall  fill  t/ie  places 
with  the  dead  bodies;  he  shall  wound  the  heads 
over  many  countries.  7.  He  shall  drink  of  the 
brook  in  the  way:  therefore  shall  he  lift  up  the 
head. 


Here  we  have  our  great  Redeemer, 

L  Comiuering  his  enemies,  (e.  5, 6.)  in  order  lo  the  making  ol 
Ihem  his  footstool,   v. I.     Our  Lord  Jesus  will   certainly  bring  to 


nought  all  the  opposition  made  to  bis  kingdom,  and  bring 
all  lliose  who  make  that  opposition,  and  ))crsist  in  it.     He 


li>  ruu> 
\vill  be 


loo  hard  for  tlsosc,  whoever  Ihey  may  be,  that  fight  against  him, 
against  his  subjects,  and  the  interest  of  his  kingdom,  among 
men,  cither  by  perseculions  or  by  pervers*'  disputings.  Observe 
here, 

1.  The  Conqueror;  The  Lord,  Adonai;  the  Lord  Jesus,  he  to 
whom  all  judgment  is  committed;  he  shall  njake  his  own  part 
good  against  his  enemies;  The  Lord  at  thy  riyht  hand,  0  church, 
so  some ;  that  is,  the  Lord  that  is  nigh  unto  his  |)cople,  and  a  very 
present  Help  to  them,  that  is  at  their  right  hand,  to  slreiiclheu 
and  succour  them,  shall  appear  for  them  against  his  and  their 
enemies.  .See  109.  31.  He  shall  stand  at  the  riyht  hand  of  the 
poor,  IG.  8.  .Some  observe,  that,  when  Christ  is  said  lo  do  his 
work  at  Ihe  right  hand  of  his  church,  it  intimates,  that  if  «e  would 
have  Christ  to  appear  for  us,  we  must  bestir  ourselves,  2  .Sam.  5.  24. 
Or  rather.  At  thy  riyht  hand,  ()  God,  referring  to  v.  1.  in  the 
dignity  and  dominion  to  which  he  is  advanced.  Note,  Christ's 
silling  at  Ihe  right  hand  of  God  speaks  as  inutli  terror  to  his 
enemies,  as  happiness  to  his  people. 

2.  The  time  fixed  for  this  victory;  in  the  day  of  his  wrath ; 
that  is,  the  time  ajipointed  for  it;  when  the  measure  of  their 
iniquities  is  full,  and  they  are  ripe  for  ruin.  When  the  day  of  his 
jiatience  is  exjiircd,  then  the  day  of  his  wrath  comes.  Note, 
(1.)  Christ  has  wrath  of  his  own,  as  well  as  grace.  It  concerns 
us  to  kiss  the  Son,  for  he  can  be  angry,  2.  12.  And  we  read  of 
the  wrath  of  the  Lamb,  Rev.  G.  IG.  (2.)  There  is  a  day  of  wrath 
set,  a  year  of  reconipencvs  for  the  controversy  of  Zion,  the  year  of 
the  redeemed.  The  time  is  set  for  the  destniction  of  particular 
enemies,  and  when  that  time  is  come,  it  shall  be  done,  how 
unlikely  soever  it  may  seem  :  but  the  great  day  of  his  wralli  will 
be  at  tiie  end  of  time.   Rev.  6.  17. 

3.  The  extent  of  this  victory.  (1.)  It  shall  return  very  high  ; 
He  shall  strike  through  kings.  The  greatest  of  men,  that  set 
themselves  against  Christ,  shall  be  made  to  fall  before  him; 
though  they  be  kings  of  the  earth,  an<l  rulers,  accustomed  to 
carry  their  point,  they  cannot  carry  it  against  Christ,  they  do  but 
make  themselves  ridiculous  by  the  attempt,  2.  2..  5.  Be  their 
power  among  men  ever  so  despotic,  Christ  will  call  them  to  an 
account;  be  their  strength  ever  so  great,  their  policies  ever  so 
deep,  Christ  will  be  too  hard  for  Ihem  ;  and  above  them,  wherein 
Ihey  deal  proudly.  Satan  is  the  prince  of  this  world,  Death  the 
king  of  terrors,  and  we  read  of  kings  that  make  war  with  the 
Land);  but  they  shall  all  be  brought  down  and  broken.  (2.)  It 
shall  reach  very  far.  The  trophies  of  Christ's  victories  will  be 
set  up  among  the  heathen,  and  in  many  countries,  wherever  any 
of  his  enemies  arc,  not  his  eye  only,  but  his  hand,  shall  Jind  them 
out,  (21.8.)  and  his  wrath  shall /o//oiu  them.  He  will  p/cad 
with  all  nations,  Joel,  3.  2. 

4.  The  equity  of  this  victory;  He.  shall  judge  among  them.  It 
is  not  a  military  execution,  which  is  done  in  fury,  but  a  judicial 
one;  before  he  condemns  and  slays,  he  will  judge;  he  will  make 
it  appear  that  they  have  brought  this  ruin  upon  themselves,  and 
have  themselves  rolled  the  stone  which  returns  upon  them,  that 
he  may  he  justified  lehen  he  speaks,  and  the  heavens  may  declare 
his  righteousness.     See  Rev.  19. 1,  2. 

5.  The  effect  of  this  victory  ;  it  shall  be  the  comidete  and  utter 
ruin  of  all  his  enemies.  He  shall  strike  them  through,  for  he 
strikes  home,  and  gives  an  incurable  wound  ;  he  shall  wound  the 
heads,  which  seems  to  refer  to  the  first  promise  of  the  Messiah, 
(Gen.  3. 15.)  that  he  should  bruise  the  serpe7it's  head.  He  shall 
wound  the  head  of  his  e7ie7nies;  (Ps.  C8.  21.)  some  read  if.  He 
shall  wound  him  that  is  the  head  over  tnany  countries;  cither 
Satan,  or  Antichrist,  whom  the  Lord  shall  consume  with  the  breath 
of  his  month.  He  shall  make  such  destruction  of  his  enemies,  that 
he  shall  /(//  the  places  with  the  dead  bodies.  The  slain  of  the 
Lord  shall  be  many.  See  Isa.  34. 3,  cVc.  Ezek.  39. 12, 14.  Rev.  14, 
20.— 19. 17, 1«.     The  filling  of  the  vallies  (for  so  soHie  read  it) 


I'bALMS,  CX,  CXI.     The  Excellence  of  the  Divine  Works. 


icitti  dead  bodies,  perlia|)s,  denotes  ihcfillinrj  of  hell  (which 
is  sometimes  coiupaix'il  to  the  valley  of  Hinnom,  Isa.  30. 33. 
Jer.  7.  32.)  with  damned  souls,  for  that  will  be  the  portion  of 
those  that  |)ersist  in  their  enmity  to  Christ. 

II.  We  have  liere  the  Redeemer  saving  his  friends  and  comfort- 
ing them,   (f.  7.)  for  their  benefit. 

1.  He  shall  he  humbled;  He  shall  drink  of  the  brook  in  the 
way,  that  bitter  cup  which  the  Father  put  into  his  hand.  He  shall 
be  so  abased  and  impoverished,  and  withal  so  intent  upon  his 
work,  that  he  shall  drink  puddle-water  out  of  the  lakes  in  the 
hichway;  so  some.  The  Wrath  of  God,  running  in  the  channel 
of  the  curse  of  the  law,  was  the  brook  in  the  tcay,  in  the  way  of 
his  undertaking,  which  he  must  go  through  ;  or  which  ran  in  the 
way  of  our  salvation  and  obstructed  it,  which  lav  between  us  and 
heaven.  Christ  drank  of  this  brook,  when  he  was  made  a  Curse 
for  us,  and  therefore,  when  he  entered  u|)on  his  suffering,  he  icent 
over  the  brook  Kidron;  (.lohn,  18.  1.)  he  drank  deep  of  this  black 
brook,  (so  Kidron  signifies,)  this  bloody  brook,  so  drank  of  the 
brook  in  the  way,  as  to  take  jt  out  of  the  way  of  our  redemption 
ind  salvation. 

2.  He  shall  be  exalted  ;  Therefore  shall  he  lift  i(p  the  head. 
When  he  died,  he  boned  the  head;  (John,  19.  30.)  but  he  soon 
lifted  vp  the  head  by  his  own  power  in  his  resurrection.  He 
lifted  up  the  head  as  a  Conqueror,  yea,  more  than  a  Conqueror. 
This  denotes  not  only  his  exa/tation,  but  his  exf/Ztation  ;  nut  only 
his  elevation,  but  his  triumph  in  it;  (Col.  2.  15.)  Having  spoiled 
principiditics  and  powers,  he  made  a  sheiv  of  them.  David  spake 
as  a  t\pe  of  him  in  this,  (Ps.  27-  6.)  Now  shall  my  head  be  lifted 
up  al/ove  mine  erieniies.  His  exaltation  was  the  reward  of  his 
humiliation  ;  because  he  humbled  hiynsetj,  therefore  God  also  has 
highly  exalted  him,  Phil.  2.  0.  Because  he  drank  of  the  brook  in 
the  way,  therefore  he  lifted  up  his  own  head,  and  so,  lifted  up  the 
heads  of  all  his  faithful  followers,  who,  if  they  suffer  with  him, 
(hall  also  reign  with  him. 


PSALM  CXI. 

This,  and  divers  of  Ihe  psalms  that  follow  it,  seem  to  hare  been  penned  by  Darid 
for  the  siTfice  of  the  church  in  their  solemn  feasts,  and  not  upon  any  particular 
occasion.  This  is  a  paatm  of  praise,  the  title  of  it  is  Hallelnjali,  Praise  ye 
the  Lord  ;  intimating  that  we  must  address  ourselrcs  to  the  use  of  this  psalm, 
with  hearts  disposed  to  praise  God.  It  is  composed  alphabetically,  each  .sen- 
tenceh'xinnins;  u-ith  a  senral  lettir  of  the  Ilcbreu^  alphabet,  in  order  exactly ; 
ta-o  sentences  to  each  rcrse,  and  three  a  piece  to  the  tu-o  last.  The  psalmist, 
exhorting  to  praise  God,  I.  Sits  himself  for  an  example,  v.  \.  II.  Furnishes 
us  with  matter  for  praise  from  the  works  of  God.  1.  The  greatness  of  his 
works,  and  the  glory  of  them.  2.  The  righteousness  of  them.  3.  The  good- 
ness of  them.  4.  The  power  of  them.  5.  The  conformity  of  them  to  his  word 
of  jn-omise.  G.  The  perpetuity  of  them.  These  observations  are  intermixed, 
I".  2..0.  ///.  He  recommends  the  holy  fear  of  God,  and  a  conscientious 
obedience  to  his  commands,  as  the  most  acceptable  way  of  praising  God,  v.  10. 

l.T^TiALSE  ye  the  Lord.  I  will  praise  the 
_fir  Lord  with  mi/  whole  heart,  in  the  assembly 
of  the  upright,  and  m  the  congregation.  2.  The 
works  of  the  Lord  are  great,  sought  out  of  all 
thetn  that  have  pleasure  therein.  3.  His  work  is 
honourable  and  glorious;  and  his  righteousness 
endureth  for  ever.  4.  He  l)ath  made  his  wonder- 
ful works  to  be  remembered :  the  Lord  i* gracious 
and  full  of  compassion.  5.  He  hath  given  meat 
unto  them  that  fear  him:  he  will  ever  be  mindful 
of  his  covenant. 

The  title  of  the  psalm  being  Hallelujah,  the  psalmist  (as  every 
author  ought  to  have)  has  an  eye  to  his  title,  and  keeps  to  his  text. 

1.  He  resolves  to  praise  God  himself,  v.  ].  What  duty  we  call 
others  to,  we  must  oblige  and  excite  ourselves  to;  nay,  whatever 
otliet;!  f!o,  whether  tliey  will  jiraise  Goit  or  no,  we  and  our  houses 
nni-st    ciet'-rmine   to  do   it,   we   ami    our   liru'ls;   for  such   is  the 


psalmist's  resolution  here.  I  will  praise  the  Lord  with  my  whole 
heart.  My  heart,  my  whole  heart,  being  devoted  to  his  honour, 
shall  be  employed  in  this  work  ;  and  this  in  the  assembly,  or  secret. 
of  the  upright,  in  the  cabinet  council,  and  in  the  congregation  or 
Israelites.  Note,  We  must  praise  God  both  in  private  and  in 
public,  in  lesser  and  greater  assemblies,  in  our  own  families  and  in 
the  courts  of  the  Lord's  house;  but  in  both  it  is  most  comfortable 
to  do  it  in  concert  with  the  upright,  who  will  heartily  join  in  it. 
Private  meetings  for  devotion  should  be  kept  up  as  well  cjs  more 
public  and  promiscuous  assemblies. 

2.  He  reconunends  to  us  the  works  of  the  Lord,  as  the  proper 
subject  of  our  meditations  when  we  are  praising  him — the  dis- 
pensations of  his  providence  toward  the  world,  the  church,  and 
particular  persons. 

( 1.)  God's  works  are  very  magnificent;  great  like  himself,  there 
is  nothing  in  them  that  is  mean  or  trifling:  they  are  the  products 
of  infinite  wisdom  and  power,  and  we  must  say  this  upon  the  first 
view  of  them,  before  we  come  to  inquire  more  particularly  into 
them,  that  the  works  of  ihe  Lordare  great,  v.1.  There  is  some- 
thing in  them  surprising,  and  that  strikes  an  awe  upon  us.  All 
the  works  of  the  Lord  are  spoken  of  as  one  ;  {v.  3.)  it  is  his  work, 
such  is  the  beauty  and  harmony  of  Providence,  and  so  admirably 
do  all  its  dispensations  centre  in  one  design  ;  it  was  cried  to  the 
wheels,  O  wheel,  Ezek.  10. 13.  Take  all  together,  and  it  is 
hononralilc  and  glorious,  awA  such  as  becomes  him. 

(2.)Tiieyare  entertaining  and  exercising  to  the  inquisitive: 
sought  out  of  all  them  that  have  pleasure  therein.  Note,  [1.]  All 
that  trulv  love  Ciod  have  ]ileasure  in  his  works,  and  reckon  all 
well  that  he  does;  nor  do  their  thoughts  dwell  upon  any  subject 
with  more  delight  than  on  the  works  of  God,  which  the  more  they 
are  looked  into,  the  more  they  give  us  of  a  pleasing  surprise. 
[2.]  They  that  have  pleasure  in  the  works  of  God  will  not  take 
up  with  a  superficial  transient  view  of  them,  but  will  diligentlv 
search  into  them  and  observe  them.  In  studying  both  natural  and 
political  history,  we  should  have  this  in  our  eye,  to  discover  the 
greatness  and  glory  of  God's  works.  [3.]  These  works  of  God, 
that  are  humbly  and  diligently  sought  into,  shall  be  sought  out; 
they  that  seek  shall  find;  (so  some  read  it;)  they  a  -c  found  of  all 
them  that  have  pleasure  in  them,  or  found  in  all  their  parts, 
designs,  purposes,  and  several  concernments;  (so  Dr.  Hammond  ;) 
for  the  secret  of  the  Lord  is  with  them  that  fear  him,  25.14. 

3.  They  are  all  just  and  holy;  His  righteousness  end)trrs  for 
ever.  Whatever  he  does,  he  ne^er  did,  nor  ever  will,  do  any 
wrong  to  any  of  his  creatures;  and  therefore  his  works  endure  for 
ever,  (Eccl.  3. 14.)  because  the  righteousness  of  them  does. 

4.  They  are  admirable  and  memorable,  fit  to  be  registered  and 
kept  on  record.  Much  that  we  do  is  so  trifling  that  it  is  not  fit 
to  be  spoken  of  or  told  again;  the  greatest  kindness  is  to  forget 
it ;  but  notice  is  to  be  taken  of  God's  works,  and  an  account  to 
be  kept  of  them;  (u. 4.)  He  has  made  his  wonderful  ivorks  to  be 
remembered;  he  has  done  that  which  is  worthy  to  be  remembered, 
which  cannot  but  be  remembered  ;  and  he  has  instituted  wa\i 
and  means  for  the  keeping  of  some  of  them  in  remembrance,  aj 
the  deliverance  of  Israel  out  of  Egvpt  by  the  passover.  He  ha% 
made  him  a  memorial  by  his  wonderful  ivorks;  so  some  read  it: 
see  Isa.  63. 10.  By  that  which  God  did  with  his  glorious  arm,  he 
made  himself  an  everlasting  name. 

5.  They  are  kind ;  in  them  the  Lord  shews  thut  he  is  gracious 
and  full  of  compassion.  As  of  the  works  of  creation,  so  of  the 
works  of  Providence,  we  must  say,  They  are  not  only  all  very  great, 
but  all  very  good.  Dr.  Hammond  takes  this  to  be  the  name 
which  God  has  made  to  himself  by  his  wonderful  works,  the  same 
with  that  which  he  proclaimed  to  Moses,  The  Lord  God  is  graciotis 
and  merciful,  Exod.24.6.  God's  pardoning  sin  is  the  most  won- 
derful of  all  his  works,  and  which  ought  to  be  remembered  to  hia 
glory.  It  is  a  further  instance  of  his  grace  and  compassion,  that 
he  has  given  meat  to  them  that  far  him,  v.  5.  He  gives  them 
their  daily  bread,  food  convenient  for  them:  so  he  does  to  others 
by  common  providence;  but  to  them  tliat  fear  him  he  gives  it  by 
covenant,  and  in  pursuance  of  the  promise;  for  it  follows,  lie 
will  be  ever  mindful  rf  hi:  covenant;  so  that  tlicy  can  laste  cove- 


PS  A  LMS,  CXI.         The  Excellence  of  the  Divine  Works 


■ant-lovc  even  in  common  mercies.  Some  refer  tliis  to  the  manna 
will)  which  God  fed  his  people  Israel  in  the  wilderness.  Olliere 
fo  the  spoil  they  got  from  the  Egyptians  wiicii  they  came  out  with 
pcreat  substance,  accordinj^  to  liie  promise,  Gen.  1.5.  14.  When 
God  brake  the  heads  nf  Ike  leviathan,  he  gave  him  to  he  7neat  to 
kit  people,  Ps.  74.  14.  7/e  has  given  prey  to  them  that  fear  him ; 
so  the  margin  has  it,  not  only  fed  them,  but  enriched  them,  and 
given  their  enemies  to  be  a  prey  to  them. 

6.  They  are  earnests  of  what  he  will  do,  according  to  his 
promise:  lie  nill  ever  be  minrlfiil  nf  his  covenant,  for  he  has  ever 
been  so;  and  as  he  never  did,  so  he  never  will,  'et  one  jot  or 
tittle  of  it  fall  to  the  ground.  Though  God's  people  have  their 
infirmities,  and  are  often  unmindful  of  his  commands,  yet  he  will 
ever  be  uiiniljul  of  his  covenant. 

6.  He  hath  shewed  his  people  the  power  of  his 
works,  that  ho  may  give  them  the  heritage  of  the 
heathen.  7.  The  works  of  his  liands  are  verity  and 
jtidgiTient;  all  his  cotnmandmeiits  arc  snre.  8. They 
stand  fast  for  ever  and  ever,  and  aie  done  in  truth 
and  upriglitness.  9.  He  sent  redemption  unto  his 
people,  he  hath  commanded  his  covenant  for  ever: 
holy  and  reverend  is  his  name.  10.  The  fear  of 
the  Lord  /s  the  beginning  of  wisdom:  a  good 
understanding  have  all  they  that  do  his  commnnd- 
vients:  his  praise  endureth  for  ever. 

We  are  taught  to  give  glorv  to  Gad, 

1.  For  the  great  things  he  has  done  for  his  people,  for  his 
people  of  Israel,  of  old  and  of  late ;  Me  has  shewed  his  people  the 
poiver  of  his  ivor/ts,  {v. 6.)  in  what  he  has  wrought  for  them; 
many  a  time  he  has  given  proofs  of  his  omnipotence,  and  shewed 
them  what  he  can  do,  and  that  there  is  nothing  too  hard  for  him 
to  do.     Two  things  are  specified,  to  shew  the  power  of  his  works. 

(l.)The  possession  God  gave  to  Israel  in  the  land  of  Canaan, 
that  he  might  give  them,  or  in  giving  them,  the  heritage  of  the 
heathen.  This  he  did  in  Joshua's  time,  when  the  seven  nations 
*ere  subdued;  and  in  David's  time,  when  the  neighbourmg 
nations  were  nianv  of  them  brought  into  subjection  to  Israel,  and 
became  tributaries  to  David.  Herein  God  shewed  his  sovereignty, 
in  disposing  of  kingdoms  as  he  pleases,  and  his  might,  in  making 
good  ills  disposals.  If  God  will  make  the  heritage  of  the  heathen 
to  be  the  heritage  of  Israel,  who  can  either  arraign  his  connscl,  or 
stay  his  hand  ? 

(2.)  The  many  deliverances  which  he  wrought  for  his  people, 
when  by  their  iniquities  they  had  sold  themselves  into  the  hand  of 
Iheir  enemies;  (p. 9.^  He  sent  redemption  vnto  his  people;  not 
only  out  of  Egypt  at  first,  but  often  afterward ;  and  these  redemp- 
tions were  typical  of  the  great  redemption,  which  in  the  fulness  of 
time  was  to  be  wrought  out  by  the  Lord  Jesus,  that  redemption  in 
Jerusalem  which  so  m.iny  waited  for. 

2.  For  the  stability  both  of  his  word  and  of  his  works,  which 
assure  us  of  the  great  things  he  will  do  for  them. 

(1.)  What  God  has  done  shall  never  be  undone.  He  will  not 
undo  it  himself,  and  men  and  devils  cannot;  (u.  7.)  The  works 
of  his  hand  are  verity  and  jtidgment ;  (t).8.)  they  are  done  in 
truth  and  uprightness ;  all  he  does  is  consonant  to  the  eternal 
rules  and  reasons  of  equity,  all  according  to  the  counsel  of  his 
wisdom,  and  the  purpose  of  his  will;  all  well-done;  and  there- 
fore there  is  nothing  to  be  altered  or  amended,  but  it  is  firm  and 
nnchangeable.  Upon  the  beginning  of  his  works  we  may  depend 
for  the  perfecting  of  them  ;  work  that  is  true  will  last,  will  neither 
go  to  decay,  nor  sink  under  the  stress  that  is  laid  upon  it. 

(2.)  What  God  has  said  shall  never  be  unsaid;  All  his  com- 
mandments are  sure;  all  straight,  and  therefore  all  steady.  His 
purposes,  the  rule  of  his  actions,  shall  all  have  their  accomplish- 
ment; Has  he  spoken,  and  shall  he  not  make  if  good?  No  doubt, 
he  shall;  whether  he  commands  light  or  darkness,  it  is  done  as 
vot.  II.  109 


\ie  commands.  His  precepts,  the  rule  of  our  actions,  are  un- 
queslionahiy  just  and  good,  and  therefore  unchangeable,  and  not 
to  be  repealed.  His  promises  and  Ihreatenings  are  all  sure,  and 
will  be  made  good ;  nor  shall  the  unbelief  of  man  make  either 
the  one  or  the  other  of  no  effect.  They  are  established,  and  there- 
fore they  St  and  fast  for  ever  and  eier,  and  the  scripture  cannot  be 
broken.  The  wise  God  is  never  put  upon  new  counsels,  nor 
obliged  to  take  new  measures,  either  in  his  laws  or  in  his  jiro- 
vidences.  All  is  said,  as  all  is  done,  in  truth  and  uprightness,  and 
therefore  it  is  immutable.  Men's  folly  and  falsehood  make  them 
unstable  in  alt  their  irays,  but  infinite  wisdom  and  truth  for  eicr 
exclude  retraction  and  revocation;  He  has  commanded  his  covenant 
forever.  God's  covenant  is  commanded,  for  he  has  made  it  as 
one  that  has  an  incontestable  authority  to  prescribe  both  what  we 
must  do,  and  what  we  must  e\|)ect,  and  an  unquestionable  ability 
to  perform  both  what  he  has  promised  in  the  blessings  of  the 
covenant,  and  what  he  has  threatened  in  the  curses  of  it,  105.  8. 
3.  For  the  setting  u|)  and  establishing  of  religion  among  men. 
Because  holg  and  reverend  is  his  name,  and  tJie  fear  of  him  is  the 
beginning  of  wisdom,  therefore  his  praise  endureth  for  ever ;  he  is 
to  be  everlastingly  praised. 

(  1.)  Because  the  discoveries  of  religion  tend  so  much  to  hir 
hono-ir.  Review  what  he  has  made  known  of  himself  in  his  word 
and  in  his  works,  and  you  will  see,  and  say,  that  God  is  great,  and 
greatly  to  be  feared;  for  his  name  is  holy,  his  infinite  purity  and 
rectitude  appear  m  ad  that  whereby  he  has  made  himself  known, 
and  because  it  is  holy,  therefore  it  is  reverend,  and  to  be  thought 
of,  and  mentioned,  with  a  holy  awe.  Note,  What  is  holy,  is 
reverend;  the  angels  have  an  eye  to  God's  holiness  when  they 
cover  Iheir  faces  before  him,  and  nothing  is  more  man's  honour 
than  his  sanctification.  It  is  in  his  holy  places  that  God  appears 
most  terrible,  G8.  35.  Lev.  10.  3. 

(2.)  Because  the  dictates  of  religion  lend  so  much  to  man's 
happmess.  We  have  reason  to  praise  God,  that  the  matter  is  so 
well  contrived,  that  our  reverence  of  him,  and  obedience  to  him, 
are  as  much  our  interest  as  they  are  our  diitv. 

[1.]  Our  reverence  of  him  is  so;  The  fear  of  the  Lord  is  the 
beginning  of  wisdom.  It  is  not  only  reasonable  that  we  should 
fear  God,  because  his  name  is  reverend,  and  his  nature  holy,  but 
it  is  advantageous  to  us.  It  is  wisdom,  it  will  direct  us  to  speak 
and  act  as  becomes  us,  in  a  consistency  with  ourselves,  and  for 
our  own  benefit.  It  is  the  head  of  wisdom,  that  is,  as  we  read  it, 
it  is  the  beginning  of  wisdoin  ;  men  never  begin  to  be  wise,  till 
they  begin  to  fear  God ;  all  true  wisdom  takes  its  rise  from  trut 
religion,  and  has  its  foundation  in  it :  or,  as  some  understand  it,  it 
is  the  chief  wisdom,  and  the  most  excellent-,  the  first  in  dignity. 
It  is  the  principal  wisdom,  and  the  principle  of  wisdom,  to  worship 
God,  and  give  honour  to  him,  as  our  Father  and  Master.  They 
manage  well  who  always  act  under  the  government  of  his  holy 
fear. 

[2.]  Our  obedience  to  him  is  so ;  A  good  understanding  have  all 
they  that  do  his  commandments.  Where  the  fear  of  the  Lord 
rules  in  the  heart,  there  will  be  a  constant  conscientious  care  to 
Keep  his  commandments;  not  to  talk  of  them,  but  to  do  them; 
and  such  have  a  good  understanding;  First,  They  arc  well-under- 
stood, their  obedience  is  graciously  accepted  as  a  plain  indication 
of  their  mind,  that  they  do  indeed  fear  God.  Compare  Prov.  3.  4. 
So  shall  thou  find  favour  and  good  understanding.  God  and  man 
will  look  upon  those  as  meaning  well,  and  approve  of  them,  who 
make  conscience  of  their  duty,  though  they  have  their  mistakes; 
what  is  honestly  intended  shall  be  well-taken.  Secondly,  They 
understand  well.  1.  It  is  a  sign  that  they  do  understand  well. 
The  most  obedient  are  accepted  as  the  most  intelligent;  those 
understand  themselves  and  their  interest  best,  that  make  God'» 
law  their  rule,  and  are  in  every  thing  ruled  by  it.  A  great  under- 
standing they  have,  that  know  God's  commandments,  and  can 
discourse  learnedly  of  them ;  but  a  </oo(/ understanding  have  they 
that  do  them,  and  walk  according  to  then).  2.  It  is  the  way  to 
understand  better;  A  good  understanding  are  they  to  all  that  do 
them ;  the  fear  of  the  Lord,  and  the  Ihws  of  that  give  men  a  good 
understanding,  and  are  able  to   make  them  wise  unto  sahalir.u 


PSALMS.   CXI.  CXII.  The  Happiness  of  the  Righteous. 


If  anif  vinn  icill  Jo  his  xcill,  he  shall  hunw  more  and  more  clearly 
ni  thp  (loclrinc  of  Christ,  John,  7. 17.  Gor>d  success  have  nil  they 
that  do  them,  so  tlie  margin  ;  atcordiiig  to  ^vhat  was  promisrd 
Joshua,  if  lie  ivoiild  observe  to  do  aceordins;  to  the  law,  (Josh.  1.0.) 
Then  thnri  slialt  vtttkc  thy  way  prosperous,  and  shall  have  (,'ood 
tncccs.f.  We  have  reason  to  jiraisc  God,  to  praise  him  for  ever, 
for  |)iitling  man  into  such  a  fair  wav  to  happiness.  Some  apply 
the  last  words  rather  to  llie  good  man  who  fears  the  Lord,  than 
to  the  good  (iod  ;  His  praise  endures  for  ever:  it  is  Jtol  of  men, 
perhaps,  lint  it  is  of  God ;  (Rom.  2.  29.)  and  that  praise  which  is 
of  God  endures  for  ever,  when  the  praise  of  nien  is  withered  and 
gone. 


PSALM  CXIL 

Tliii  psalm  is  comyosid  alphabetiiaUij,  as  the  Jormcr  is,  and  is  (lilce  the  former) 
cniilUd,  Halleliijali,  ilioualt  it  tr'jaU  n/  tlic  happiness  of  the  saints,  because  it 
redounds  to  the  t;lory  of  God,  and  irlmicver  tee  hnre  the  pleasure  of,  he  must 
have  the  praise  of.  It  is  a  comment  upon  the  lastrersc  vf  the  fore^oin^  psiilm, 
and  fully  sheus  horr  jnuch  it  is  our  wisdom  to  fear  God,  and  ilo  liis 
cominanilments.  We  Itace  here,  I.  The  character  of  the  righteous,  r.\. 
II.  The  blessedness  of  the  rifihteous.  I.  There  is  a  blessedness  entailed  upon 
their  posterity,  r.  2.  2.  There  is  a  blessing-  conferred  upon  themselres. 
(  1.)  Prosperity  outirard  and  imrard,  r.  3.  (  2.)  Comfort,  r.  4.  (  3.)  Wisdom, 
».  5.  (i.)  Stability,  T. 6.  .S.  {5.)  Honour,  r.  6,9.  III.  The  misery  of  the 
wic'rsd,  V.  10.  So  that  nood  and  evil  are  set  before  us,  the  blessing-  and  the 
curse.  In  siiis;infr  this  psidm,  we  must  not  only  teach  and  admonish  ourselves 
and  one  another  to  answer  to  the  characters  here  given  of  the  happy,  but  com- 
fort and  encourage  ourselves  and  one  another  u-ith  the  pririlegcs  and  comforts 
here  secured  to  the  holy. 

1.  TT^RAISE  ye  the  Lord.  Blessed  is  the  mun 
Jr  i/uit  fearetli  the  Lord,  that  deli^hteth 
greatly  in  his  rommandinents.  2.  His  seed  shall 
be  mighty  upon  earlh:  the  sieneratioii  of  the 
upright  shall  be  blessed.  3.  Wealth  and  riches 
shall  be  in  his  house:  and  his  righteousness 
endureth  for  ever.  4.  Unto  the  upright  there 
ariseth  light  in  the  darkness:  he  is  gracious,  and 
fnll  of  compassion,  and  righteous.  5.  A  good 
man  sheweth  favom-,  and  lendeth:  he  uill  guide 
his  affairs  with  discretion. 

The  psalmist  liegins  with  a  call  to  us  to  praise  God,  but  inmie- 
riiately  applies  himself  to  praise  tb.e  people  of  God;  for  whatever 
glory  is  acknowledged  to  be  on  them,  it  comes  from  God,  and 
must  return  to  him;  as  he  is  their  Praise,  so  they  are  his.  We 
have  reason  to  praise  the  Lord,  that  there  are  a  people  in  the 
world  who  fear  him  and  serve  him,  and  that  they  are  a  happy 
people;  both  which  are  owing  entirely  to  the  grace  of  God. 

Now  here  we  have, 

1.  A  description  of  those  who  are  here  pronounced  blessed,  and 
til  whom  these  promises  are  made. 

( 1 . )  Thev  are  well-principled  with  pious  and  devout  affections. 
Those  have  the  privileges  of  God's  subjects,  not  who  cry.  Lord, 
Lord,  but  who  are  indeed  well-affected  to  his  government. 
[1.]  They  are  such  as  stand  m  awe  of  God,  and  have  a  constant 
reverence  for  his  ninjesty,  and  deference  to  his  will.  The  happv 
man  is  he  that  fears  the  Lord,  v.  ].  [2.]  They  are  such  as  take 
a  pleasure  in  their  duty.  He  that  fears  the  Lord,  as  a  Father, 
with  the  disposition  of  a  child,  not  of  a  slave,  deliifhts  greatly  in 
his  commandments,  is  well-pleased  with  them,  and  with  the  equity 
and  goodness  of  them,  they  are  written  in  his  heart,  it  is  his 
choice  to  be  under  them,  and  he  calls  them  an  easy,  a  pleasant, 
yoke;  it  is  his  delight  to  be  searching  into,  and  conversing  with, 
God's  commandments,  by  reading,  hearing,  .nnd  meditation, 
Ps.  1.2.  He  delights  not  only  in  God's  |)romises,  but  in  his 
precepts,  and  thinks  himself  happy,  under  fiod's  government,  as 
well  as  in  his  favour.  It  is  a  pleasure  tn  him  to  be  found  in  the 
way  of  his  duty,  and  he  is  in  his  element  when  he  is  in  the  service 
of  God.     Herein  he  delights   greatly,  more  than   in  any  of  the 


employ;i)e:its  and  ciijoyments  of  this  world.  And  what  he  docs 
m  religion  is  done  from  principle,  because  he  sees  amiableness  in 
religion,  and  advantage  by  it. 

(2.)  They  are  honest  and  sincere  in  their  professions  and 
intentions.  They  are  called  fAe  wpri^/i/,  (d.2,  4.)  who  are  really 
as  good  as  tliey  seem  to  be,  and  deal  faithfully  both  with  God 
and  man.  There  is  no  true  religion  without  sincerity;  that  is 
gospel-perfecliou. 

(3.)  They  are  both  just  and  kind  in  all  their  dealings;  Lie  is 
gracious,  full  of  compassion,  and  righteous,  (v.  4.)  dares  not  do 
any  wrong  to  any  man,  but  does  to  every  man  all  the  good  be 
can,  and  that  from  a  principle  of  compassion  and  kindness.  If 
was  said  of  God,  in  the  foregoing  psalm,  («.4.)  He  is  gracious, 
and  full  of  compassion;  and  here  it  is  said  of  the  good  man,  that 
he  is  so  ;  for  herem  we  must  be  folloxccrs  of  God,  as  dear  children  ; 
he  merciful  as  he  is.  He  is  full  of  compassion,  and  yet  righteous ; 
what  he  does  good  with,  is  what  he  came  honestly  by;  God  hates 
robbery  for  burnt-offerings,  and  so  does  he.  One  instance  is 
given  of  his  beneficence;  (t». 5.)  He  shcics  favour,  and  lends. 
Sometimes  there  is  as  much  charity  in  lending  as  in  giving,  as  it 
obliges  the  borrower  bot'n  to  industry  and  honesty.  He  is  gracious, 
and  lends ;  (  37.  2(5.)  he  does  it  from  a  right  principle,  not  as  the 
usurer  lends  for  his  own  advantage,  nor  merely  out  of  generosity, 
but  out  of  pure  charity:  he  does  it  in  a  right  manner,  not 
grudgingly,  but  pleasantly,  and  with  a  cheerful  countenance. 

2.  The  blessedness  that  is  here  entailed  upon  those  that  answei 
to  these  characters;  Happiness,  all  happiness,  to  the  man  thai 
fearefh  the  Lord.  Whatever  men  think  or  say  of  them,  God  says 
that  lliey  are  blessed;  and  his  saying  so  makes  them  so. 

(l.)Tlie  posterity  of  good  men  shall  fare  the  better  for  his 
goodness;  (t'.2.)  His  seed  shall  be  mighty  on  earth  ;  ))erhaps  he 
himself  shall  not  be  so  great  in  the  world,  nor  make  such  a  figure, 
iis  bis  seed  after  him  shall,  for  his  sake.  Religion  has  been  the 
raising  of  many  a  family,  if  not  so  as  to  ad-vance  it  high,  yet  so  as 
to  fix  it  firmly.  When  good  men  themselves  are  happy  in  heaven, 
their  seed  perhaps  are  considerable  on  earth,  and  will  themselves 
own  that  it  is  by  virtue  of  a  blessing  descending  from  them.  The 
general imi  of  the  vpright  shall  be  blessed:  if  they  tread  in  their 
steps,  they  shall  be  the  more  blessed  for  their  relation  to  them ; 
beloved  for  the  Father's  sake;  (Rom.  11. 28.)  for  so  runs  the 
covenant ;  /  uill  be  a  God  to  thee,  and  to  thy  seed;  (Gen.  17.7.) 
while  the  seed  of  eril-doers shall  never  be  renowned ;  (Isa.  14.  20.) 
Let  the  children  of  godly  parents  value  themselves  upon  it,  and 
lake  heed  of  doing  any  thing  to  forfeit  the  blessing  entailed  upon 
the  generation  of  the  upright. 

(2.)  They  shall  prosper  in  the  world,  and  especially  their  souls 
shall  prosper,  v.  3.  [1.]  They  shall  be  blessed  with  outwanl 
prosperity,  as  far  as  is  good  for  them ;  Wealth  and  riches  shall  be 
in  the  upright  man's  house,  not  in  his  heart ;  for  he  is  none  of 
those  in  whom  the  love  of  money  reigns;  perliaps  not  so  much  tn 
his  hand,  (for  he  only  begins  to  raise  the  estate,)  but  in  his  house; 
his  family  shall  grow  rich  when  he  is  gone.  But,  [2.]  That 
which  is  much  better,  is,  that  they  shall  be  blessed  with  spiritual 
blessmgs,  which  are  the  true  riches.  His  wealth  shall  be  in  his 
house,  for  he  must  leave  that  to  others;  but  his  righteousness  he 
himself  shall  have  the  comfort  of  to  himself,  it  endures  fir  ever. 
Grace  is  better  than  gold,  for  it  will  outlast  it.  He  shall  lia\( 
wealth  and  riches,  and  \ct  shall  keep  up  his  religion,  and  in  t 
prosperous  condition,  shall  still  held  fast  his  integrity,  wiiiclt 
many,  who  kept  it  in  the  storm,  throw  oif  and  let  go  in  the  sun- 
shine.  Then  worldly  prosperity  is  a  Messing,  \\hen  it  does  iiol 
make  men  cool  in  their  piety,  but  they  still  persevere  in  that;  and 
when  this  endures  in  the  family,  and  goes  along  with  the  wealth 
and  riches,  and  the  heirs  of  the  father's  estate  inherit  his  virtues 
too,  that  is  a  happv  family  indeed.  Ho^^ever,  the  good  man's 
righteousness  endures  for  ever,  in  the  crowu  of  righteousness  which 
fades  not  awai/. 

(3.)  They  sIktII  have  comfort  in  affliction;  (!:.4.)  Unto  tht 
upright  there  arises  light  in  tkedarhness.  If  is  here  implied,  thai 
good  men  may  be  in  affliction,  the  promise  does  not  exeni;* 
them  from  tliat,  tl.cy  .shall  have  their  share   in  the  common  c-\\it 


PSALMS,  CXil. 


The  Happiness  of  the  Righteous. 


mitieii  of  h  11  III ;i II  life;  but,  ivhe)i  they  sit  in  darkness,  the  Lord 
ihall  bt:  a  Li(jlit  to  tlum,  Mic.  7.8.  Tliey  shall  be  siipporlcil  and 
r(!:>.if()iti'il  iiiidcr  ihcir  troubles;  tlicir  spirits  shall  be  ligliisome 
nhcii  their  outward  condition  is  clouded;  Satinets  intys — There 
^  liy/it  niniii/h  iiithiii.  Surrounded  by  Kgyptian  darkness,  the 
Israelites  had  lif//tt  in  their  dwellings.  They  shall  be,  in  due 
liuie,  ami  perhaps  when  they  least  expect  it,  delivered  out  of 
fheir  troubles;  when  the  nig;ht  is  darkest,  the  day  dawns;  nay, 
at  evening  time,  w  hen  night  was  looked  for,  it  shall  be  light. 

(4.) They  shall  have  wisdom  for  the  nianagenient  of  all  their 
concerns,  v.  5.  He  ihatdoes  good  with  his  estate,  shall,  through 
the  providence  of  God,  increase  it,  not  by  miracle,  but  by  his 
prudence;  lie  shall  gnide  his  affairs  with  discretion ;  and  his 
God  instructs  him  to  discretion,  and  teaches  him,  Isa.  28.26.  It 
is  part  of  llie  character  of  a  good  man,  that  he  will  use  his 
discretion  in  managing  his  affairs,  in  getting  and  saving,  that  he 
may  have  to  give.  It  may  be  understood  of  the  affairs  of  his 
charity;  Ha  shews  favonr  and  lends ;  but  then  it  is  irith  discretion, 
that  his  charily  may  not  be  misplaced;  he  gives  to  proper  objects 
what  is  proper  to  be  given,  and  in  due  time  and  proportion.  And 
it  is  part  of  the  promise  to  him  who  thus  uses  discretion,  that  God 
will  give  him  more.  They  who  most  use  their  wisdom,  see  most 
of  their  need  of  it,  and  ask  it  of  God,  who  has  promised  to  give 
it  liberally.  Jam.  \.^.  He  will  guide  his  words  leith  judgment ; 
so  it  is  in  the  original;  and  there  is  nothing  in  which  wc  have 
more  occasion  for  wisdom,  than  in  the  government  of  the  tongue; 
blessed  is  he  to  whom  God  gives  that  wisdom. 


6.  Sufely  he  shall  not  be  moved  for  ever:  the 
righteou.s  shall  be  in  everlastinc;  remembrance. 
7.  He  shall  not  be  afraid  of  evil  tidiniis:  his  heart 
is  fixed,  trusting  in  the  Lord.  8.  His  heart  is 
established,  lie  shall  not  be  afraid,  until  he  see  his 
desire  npon  his  enemies.  9.  He  hath  dispersed, 
he  hath  given  to  the  poor;  his  righteousness 
endurefh  for  ever;  his  horn  shall  be  exalted  with 
honour.  10.  The  wicked  shall  see  it,  and  be 
grieved;  he  shall  gnash  vvifh  his  teeth,  and  melt 
away:  the  desire  of  the  wicked  shall  perish. 

In  these  verses  we  have, 

1.  The  satisfaction  of  saints,  and  their  stability.  It  is  the  hap- 
piness of  a  good  man,  that  he  shall  not  be  moved  for  ever,  v.  0. 
Satan  and  his  instruments  endeavour  to-move  him,  but  his  founda- 
tion is  firm,  and  he  shall  never  be  moved;  at  least,  not  moiled  for 
ever :  if  he  be  shaken  for  a  time,  yet  he  settles  again  quickly. 

(1.)  A  good  man  will  have  a  settled  reputation,  and  that  is 
a  great  satisfaction.  A  good  man  shall  have  a  good  name,  a 
name  for  good  things,  with  God  and  good  people.  The  righteons 
shall  be  in  everlasting  remembrance;  («.  6.)  in  this  sense,  his 
righteousness  (the  memorial  of  if)  endnres  for  ever,  v.  9.  There 
are  those  that  do  all  thev  can  to  sully  his  reputation,  and  to  load 
him  with  reproach ;  but  his  integrity  shall  be  cleared  up,  and  the 
honour  of  it  shall  survive  him.  Some,  that  have  been  eminently 
righteous,  are  had  in  a  lasting  remembrance,  on  earth ;  where- 
ever  the  scripture  is  read,  their  good  deeds  are  told  for  amemorial 
of  them.  And  the  memory  of  many  a  good  man,  that  is  dead  and 
gone,  is  still  blessed  ;  but  in  heaven  their  remembrance  shall  be 
truly  everlasting,  and  the  honour  of  their  righteousness  shall 
there  endure  for  ever,  with  the  reward  of  it,  in  the  croirw  of  glory 
that  fades  not  axcay.  They  that  are  forgotten  on  earth,  and 
despised,  are  remembered  there,  and  honoured,  and  their  righte- 
visness  found  vnto  praise,  and  honour,  and  glory;  fl  Pet.  1.7.) 
fhen,  at  furthest,  shall  the  horn  of  a  good  man  be  exalted  with 
honour,  as  tliat  of  the  unicorn  when  he  is  a  conqueror.  Wicked 
men,  now  in  their  pride,  lift  up  their  horns  ore  high,  but  they 
lihall  all  be  ci/tojfjr,  75.5,10.  The  godly,  in  their  humility  and 
humiliation,    have  defiled  their  horn  in  the  dust;   (Job,  16. 1.5.) 


but  the  day  is  coming  when  it  shall  he  exalted  with  tumour.  Thai 
which  shall  especially  turn  to  the  honour  of  good  men,  is,  tiieil 
liberality  and  bounty  to  the  poor  ;  He  lias  dispersed,  lie  has  gicen 
to  the  poor  ;  he  has  not  suffered  his  charity  to  run  all  in  one  chan- 
nel, or  directed  it  to  some  few  objects  that  he  had  a  particular 
kindness  for,  but  he  has  dispersed  it,  given  a  portion  to  seven,  and 
also  to  eight,  has  sown  beside  nil  waters,  and  by  thus  scattering  he 
has  increased :  and  this  is  liis  righteousness,  whicli  endures  for 
ever.  Alms  are  called  righteous,  not  because  they  will  juslifv  us 
by  making  atonement  for  our  evil  deeds,  but  because  they"  are 
good  deeds,  which  we  are  bound  to  perform;  so  that,  if  we  are 
not  charitable,  we  are  not  just;  we  zcithhold  good  from  those  to 
whom  it  is  due.  The  honour  of  this  endures  for  ever,  for  it  sh-iJI 
be  taken  notice  of  in  the  great  day  ;  I  was  an  hungry,  and  ye  '/are 
ine  meat.  This  is  quoted  as  an  inducement  and  encouragement  to 
charity,  2  Cor.  0. 9. 

(2.)  A  good  man  shall  have  a  settled  spirit,  and  that  is  a  much 
greater  satisfaction  tlian  the  former;  for  so  shall  a  man  have 
rejoicing  in  himself  alone,  and  not  in  another.  Surely  he  shall 
not  be  moved,  whatever  happens,  not  moved  either  from  his  diitv, 
or  from  his  comfort;  for  he  shall  not  be  afraid,  his  heart  is 
established,  v.  7,8.  This  is  a  part  both  of  the  character,  and  of 
the  comfort,  of  good  people.  It  is  their  endeavour  to  keep  Ihcir 
minds  stayed  upon  God,  and  so  to  keep  them  calm,  and  easy,  and 
undisturbed;  and  God  has  promised  them  both  cause  to  do  so, 
and  grace  to  do  so.  Observe,  [1.]  It  is  the  duty  and  interest  of 
the  people  of  God,  not  to  be  afraid  of  evil  tidings;  not  to  be 
afraid  of  hearing  bad  news;  and  when  they  do,  not  to  be  put  into 
confusion  by  it,  and  into  an  amazing  expectation  of  worse  and 
worse;  but,  whatever  happens,  whatever  threatens,  to  be  able  to 
say,  with  blessed  Paul,  None  of  these  things  move  me,  neither  will 
I  fear,  thougti  tlie  earth  be  removed,  46.  2.  [2.]  The  fixedness  of 
the  heart  is  a  sovereign  remedy  against  the  disquieting  fear  of 
e\\l  tidings.  If  we  keep  our  thoughts  composed,  and  onrsehes 
masters  of  them,  our  wills  resigned  to  the  holy  will  of  God,  our 
temjier  sedate,  and  oUr  spirits  even,  under  all  the  unevenness  of 
Pio\idence,  we  are  well-fortified  against  the  agitations  of  the 
timorous.  [3.]  Trusting  in  the  Lord  is  tlie  best  and  surest  way  of 
fixing  and  establishing  the  heart.  By  faith  we  must  cast  anchor 
ill  the  promise,  in  the  word  of  God,  and  so  return  to  him,  and 
repose  in  him  as  our  Rest.  The  heart  of  man  cannot  fix  any  where, 
lo  its  satisfaction,  bul  in  the  truth  of  God,  and  there  it  finds  firm 
footing.  [4.]  They  whose  hearts  are  established  by  faith,  will 
patiently  wait  till  they  have  gained  their  point;  He  shall  ?iot  be 
afraid,  till  he  see  liis  desire  upon  tiis  enemies,  till  he  come  to 
heaven,  where  he  shall  see  Satan,  and  all  his  spiritual  enemies, 
trodden  undk-r  his  feet,  and,  as  Israel  saw  the  Egyptians,  dead  on 
the  sea-shore.  Till  he  look  upon  his  oppressors,  so  Dr.  Hammond ; 
till  he  behold  them  securely,  and  look  boldly  in  their  faces,  as 
being  now  no  longer  under  their  power.  It  will  complete  the 
satisfaction  of  the  saints,  when  thev  shall  look  back  upon  their 
troubles  and  pressures,  and  be  able  to  say  with  St.  Paul,  w  hen  he 
had  recounted  the  persecutions  he  endured,  (2Tim.3. 11.)  Sut 
out  of  them  all  the  Lord  delivered  me. 

2.  The  vexation  of  sinners,  v.  10.  Two  things  shall  fret  them. 
(l.)The  felicity  of  the  righteous;  The  rvieked  shall  see  tht 
righteous  in  prosperity  and  honour,  and  shall  be  grieved.  It  wiH 
vex  them  to  see  their  innoceney  cleared,  and  their  low  estate  re- 
garded, and  those  whom  they  hated  and  despised,  and  whose  ruin 
they  sought,  and  hoped  to  see,  the  favourites  of  Heaven,  and 
advanced  to  ha\e  dominion  over  them ;  (49. 14.)  this  will  wnke 
Ihemgnash  with  their  teeth,  andpine  away.  This  is  often  fulfilled 
in  this  world.  The  happiness  of  the  saints  is  the  envy  of  the 
wicked,  and  that  envy  is  the  rottenness  of  their  bones.  But  it 
will  most  fully  be  accomplished  in  the  other  world,  when  it  shall 
make  damned  sinners  gnash  with  their  teeth,  to  see  Abraham 
afar  off,  and  Lazarus  in  his  bosom  ;  to  see  all  the  prophets  in  the 
kingdom  of  God,  and  themselves  thrust  out.  (2.)  Their  own 
disappointment;  Tlie  desire  of  the  wicked  stiall  perish;  their 
desire  was  wholly  to  the  world  and  the  flesh,  and  they  ruled  over 
them;  and  therefore,  when  these  perish,  their  iov  is  cone,  and 


PSALMS,  CXII,  CXIII.     God's  Greatness  and  Condescension. 


1   pi 


their  expectations  from  them  are  cut  ott,   to   their   everlaslmg 
confusion;  their  hope  is  as  a  spider's  weh. 

PSALM  CXIII 

Thi*  psalm  btgirta  and  ends  uitli  Hallelnjali ;  for,  as  muny  others,  U  ts  designed 
to  jn-omote  the  great  and  good  tcork  n/  praising  God*  J.  We  are  here  called 
upon,  and  urged,  to  praise  God,  r.  1..S.  II.  We  tire  here  furnished  with 
matter  for  yrnise,  and  icords  are  put  into  our  /noiiths ;  in  singiug  which,  ic( 
must,  with  holy  fear  and  lore,  give  to  God  the  glortj  of,  I.  The  eleculions  of  his 
florif  and  grectness,  r.  4. 5.  2.  The  condescensions  of  his  grace  and  goodness, 
(r.  0..9.)  icltich  rertf  much  illustrate  one  miother,  that  we  max)  be  du'y 
i^J'fectei  irith  both, 

RAISE  ye  the  Lord.  Pi-aihse,  O  ye  servants 
of  t[ie  Lord,  praise  the  name  of  the  Lord. 
2.  Blessed  he  tiie  name  of  the  Lord  ffom  this 
time  forth  and  for  evermore.  3.  From  the  rising 
of  the  sun  unto  the  going  down  of  the  same  the 
Lord's  name  is  to  be  praised.  4.  The  Lord  is 
high  above  all  nations,  and  his  glory  above  the 
heavens.  5.  Who  is  like  imto  the  Lord  our  God, 
who  dwelleth  on  high,  6.  Who  humbleth  himself 
lo  behold  the  tJnngs  that  mem  heaven,  and  in  the 
earth!  7.  He  raisetb  up  the  poor  out  of  the  dust, 
and  lifteth  the  needy  out  of  the  dunghill;  8.  That 
he  may  set  him  with  princes,  eve>i  Avith  the  princes 
of  bi«  people.  9.  Me  inaketh  the  barren  woman 
lo  keep  house,  and  to  be  a  joyful  mother  of  chil- 
dren.     Praise  ye  the  Lord. 

In  tliis  psalm, 

I.  We  are  eishortetl  to  give  slory  to  God,  lo  give  Iiim  the  glory 
rfiie  lo  his  name.  The  invitation  is  vcrv  pressing;  Praise  yc  the 
Lord,  and  again,  and  again.  Praise  hint,  praise  him:  blessed  he 
his  name,  tor  it  19  to  he  praised,  v.  1  ..3.  This  intimates,  l.That 
it  is  a  necessary  and  most  excellent  duty,  greatly  pleasing  to  God, 
and  has  a  large  room  in  religion.  S.Thai  it  is  a  duly  we  should 
much  abound  in,  m  which  we  should  be  freqaently  employed  and 
enlarged.  5.  Tliat  it  is  work  which  we  are  vrry  backward  to,  and 
which  we  need  to  t>e  eugagi-d  and  excited  to  by  precept  upon 
prece|)t,  and  line  upon  line.  4.  That  those  who  are  much  in 
praising  Go<l  themselves,  will  court  others  to  it,  both  because 
they  find  the  weight  of  the  work,  and  that  there  is  need  of  all  the 
help  they  can  fetch  in,  (there  is  employment  for  all  hearts,  all 
bands,  and  all  liflle  enoush,)  and  because  they  find  the  pleasure 
of  it,  which  Ihev  wish  all  their  frieiuls  may  share  in. 

Observe,  (1.)  From  whom  God  has  praise;  from  his  own 
people;  they  are  here  called  upon  to  praise  to  God,  as  those  that 
will  answer  the  call,  Praise,  O  yc  servants  of  the  Lord.  They 
have  most  reason  to  |)raise  him;  for  ihey  that  attend  him  as  his 
servants  know  him  best,  and  receive  most  of  his  favours,  and  it  is 
their  business  to  praise  him;  that  is  the  work  required  of  them  as 
Ji:s  servants;  i(  is  easy  pleasant  work  to  speak  well  of  their 
Master,  and  do  him  what  honour  they  can;  if  ihey  do  not  who 
should?  Some  understand  it  of  the  Leviles;  but  if  so,  all  Chris- 
tians are  a  niyal  priesthood,  to  shetc  forth  the  praises  0/ him  that 
has  catled  them,  1  l'tt.2.9.  The  angels  are  the  servants  of  the 
Lord;  Ihey  need  not  be  called  upon  by  us  to  praise  God,  yet  it  is 
a  couifi.rt  lo  us  that  thoy  do  it  bctler  than  we  can. 

(  2.)  From  whom  he  ought  to  have  praise: 

[1.]  From  all  ages;  (e.  2.)  from  this  time  forth  for  evermore; 
let  not  this  work  die  with  us,  but  let  us  be  dolnii  it  in  a  better 
world,  am  let  those  ihat  come  after  us  be  doing  it  in  this.  Let 
degenerate,  but  let  God  he  praised  through  all  the 
and  no!  in  this  only.  We  must  bless  the 
l.or(l  in  our  day,  by  saving,  with  the  psalmist,  Blessed  he  hit  naine 
now  and  alwiiju. 


not  our  see. 
generations  of  time 


[2.]  From  all  places; /rom /Ac  rising  of  the  sun  to  the  going 
down  of  the  same,  throughout  the  habitable  world ;  lei  all  that 
enjoy  the  benefit  of  the  sun  rising,  (and  those  that  do  so  must 
count  upon  it  that  the  sun  will  set,)  give  thanks  for  that  light  to 
the  Father  of  lights.  God's  name  is  to  he  praised;  it  ought  to  be 
praised  by  all  nations;  for  in  every  |)lace,  from  East  to  West, 
there  appear  the  manifest  proofs  and  products  cf  his  \\isdom, 
pov\'er,  and  goodness;  and  it  is  to  be  lamented  that  so  great  a 
part  of  mankind  are  ignorant  of  him,  and  give  thai  praise  to  others 
which  is  due  to  him  alone.  But  perhaps  there  is  more  in  it;  as 
the  former  verse  gave  us  a  glimpse  of  the  kingdom  of  glory, 
intimating  that  God's  name  shall  be  blessed  for  ever,  (when  lime 
shall  be  no  more,  that  praise  shall  be  the  work  of  heaven,)  so 
this  verse  gives  us  a  glimpse  of  the  kingdom  of  grace  in  the  gosj)et- 
dispensation  of  it,  when  the  church  shall  no  longer  be  confined  to 
Ihe  Jewish  nation,  but  shall  9])read  itself  all  the  world  over,  when 
'  in  every  place  spiritual  incense  shall  be  ofjered  to  our  God; 
(JMal.j.ll.)  then,  from  the  rising  to  the  setting  of  ihe  sun,  the 
Lord's  name  shall  be  praised,  by  some  in  all  countries. 

n.  We  are  here  directed  what  to  give  hini  the  glory  of. 

l.Let  us  look  up  wilh  an  eye  of  faith,  .and  see  how  high  his 
glory  is  in  the  upper  world,  and  mention  that,  to  his  praise, 
t'.  4,  5.  We  are,  in  our  praises,  lo  exalt  tiis  name,  for  he  is  high, 
his  glory  is  high.  (l.)High  above  all  nations;  their  kings, 
though  ever  so  pompons;  their  people,  though  ever  so  numerous. 
Whether  it  be  true  of  an  earthly  king  or  no,  that  though  he  is 
major  singulis — greater  than  individuals,  he  is  minor  vnivcrsis 
—less  ilum  the  whole,  we  wili  not  dispute;  but  we  are  sure  it  is 
not  true  of  the  Kings  of  khigs.  Put  all  She  nations  together,  and 
he  is  above  them  all;  thev  are  before  him  as  the  «(ro/>  of  the 
bucket,  and  the  small  dust  of  the  balance,  Isa.  40. 15, 17.  Let  all 
Ihe  nations  think  and  speak  highly  of  God,  for  he  is  high  above 
them  all.  (2.)  High  above  ihe  heavens;  Ihe  throne  oi  his  glory 
is  in  Ihe  highest  heavens;  which  should  raise  our  hearts  in 
praising  him,  Lam.  3.41.  His  glory  is  above  Ihe  heavens,  above 
the  angels;  he  is  above  what  they  are,  their  brightness  is 
nothing  lo  his;  above  what  they  do,  for  they  are  under  his  com- 
nvand,  and  do  his  pleasure;  and  above  what  even  they  can  speak 
him  to  he.  He  is  exalted  above  all  blessing  and  praise,  not  only 
all  our's,  but  all  theirs.  We  must  therefore  say,  wilh  holy 
admiration,  Who  is  like  unto  the  Lord  our  God?  Who  of  all  Ihe 
princes  and  potentates  of  Ihe  earth  ?  Who  of  all  Ihe  bright  and 
blessed  spirits  above?  None  can  equal  him,  none  <lare  compare 
with  him.  God  is  to  be  praised,  as  transcendently,  incomparably, 
and  infinitely  great;  for  he  dwells  on  high,  and  from  on  high  sees 
all,  and  rules  all,  and  justly  attracts  all  praise  to  himself. 

2.  Let  us  look  round  with  an  eye  of  observation,  and  see  how 
extensive  his  goodness  is  in  the  loner  world,  and  mention  thai 
to  his  praise.  He  is  a  God  who  exalts  himself  to  dwell,  who 
humbles  himself  in  heaven,  and  in  earth.  Some  think  there  is  a 
transposition,  He  exalts  himself  to  dwell  in  heaven,  he  humbles 
himself  to  behold  on  earth:  but  the  sense  is  plain  enough,  as  we 
take  it;  only  observe,  God  is  s;iid  lo  exalt  himself,  and  lo  humble 
himself,  both  are  his  own  act  and  deed;  as  he  is  self-existent,  so 
he  is  both  Ihe  Fountain  of  his  own  honour,  and  llie  Spring  of  his 
own  grace;  God's  condescending  goodness  appears, 

(1.)  In  Ihe  cognizance  he  takes  of  Ihe  world  below  him;  hii 
glory  is  above  the  nations,  and  above  the  heavens,  and  yet  nrither  is 
neglected  by  him  ;  God  is  great,  yet  he  despises  not  any,  Ji.b,  ;)(>.  ."i. 
He  humbles  himself  to  behold  all  his  civalurps,  ait  his  subjects, 
though  he  is  infinitelv  above  them.  Considering  the  infinte  per- 
fection, sufficiency,  and  fejicilv,  of  the  divine  nature,  it  niusi  1)6 
acknowledged  as  an  act  of  wonderful  condescension,  that  God  is 
pleased  to  take  into  Ihe  thoughts  of  his  eternal  counsel,  nnd  into 
Ihe  hand  of  his  universal  providence,  both  the  armies  of  heav«n 
and  the  inliabitants  of  the  enrth  ;  (O.in.  4.  S').)  even  in  this  domi- 
nion he  humbles  himself.  [1.]  It  is  condescension  in  him  lo  behold 
the  things  in  heaven,  lo  sup))ort  the  bei;igs,  direct  the  motions,  and 
accept  the  praises  and  sorvicfs,  of  Ihe  ;ingels  themselves;  for  he 
needs  ihem  not,  nor  is  bencfiled  !>y  thcin.  [2.]  Much  more  is  il 
condescension  in  him  lo  bfhola  tin  things  that  arc  in  the  earthy  lo 


PS  ALMS.   C^Xin    CXiV.  God's  Greatness  ami  Coiuiesct-nsion. 


»Lsit  the  sons  of  men,  aiui  re^nrd  lli.Mii,  to  order  and  over-ridp 
their  affairs,  and  lo  lake  iiolice  of  vliat  lliev  siiv  anil  (io,  lluil  lie 
liiav  fili  liic  cartli  witii  Ids  i;-oodiicss,  and  so  sot  us  an 'exani|il(;  of 
stooping'  to  do  gocKi,  of  taking-  notice  of,  and  conccrninj;  oursclVos 
about,  our  inferiors.  If  it  be  such  condescension  for  (io<1  to 
beliofd  tilings  in  lieaven  and  eartli,  wliat  an  amazing  comlescen- 
sion  was  it  for  tlie  Son  of  God  to  come  from  heaven  to  earth,  and 
take  our  nature  upon  him,  liiat  he  mi£:Iit  seek  a?id  save  them  that 
were  lost!    Here  indeed  he  humbled  himself. 

(2.)  In  the  particular  favour  he  sometimes  shews  to  the  least 
and  lowest  of  the  inhabitants  of  this  lesser  lower  world.  He  not 
only  beholds  the  great  tilings  in  the  earth,  but  the  meanest,  and 
those  things  which  great  men  commonlv  overlook.  Nor  does  he 
only  behold  ihoni,  but  docs  wonders  for  them,  and  things  that 
arc  very  surprising,  out  of  the  connnon  road  of  Providence,  and 
cliain  of  causes;  which  shews  that  the  world  is  governed,  not  by 
a  course  of  nature,  for  that  would  always  run  in  the  some 
channel,  but  by  a  God  of  nature,  who  delights  in  doing  things  we 
looked  not  for. 

[1.]  Those  that  have  been  long  despicable,  are  sometimes,  on 
a  sudden,  made  honourable;  {v.  7,8.)  He  raises  vp  the  poor  out 
of  the  dust,  that  he  may  set  him  n-ilk  princes.  First,  Thus  God 
does  sometimes  magnify  himself,  and  his  own  wisdom,  power,  and 
sovereignty;  when  he  has  some  great  work  to  do,  he  chooses  to 
employ  those  in  it  that  were  least  likely,  and  least  thought  of 
for  it,  by  themselves  or  others,  to  the  highest  post  of  honour: 
Gideon  is  fetched  from  threshing,  Saul  from  seeking  the  asses, 
and  David  from  keeping  the  sheep  ;  the  apostles  are  sent  from 
fishing  to  be  Jishers  of  men.  The  treasure  of  the  gosp*:!  is  put 
into  earthen  vessels,  and  the  weak  and  foolish  ones  of  'Jie  world 
pitched  upon  to  be  preachers  of  it,  to  confound  the  u-isc  and 
tiii</hfi/,  (1  Cor.  1.  27,28.)  that  the  excellency  of  the  power  may 
be  of  God,  and  all  may  see  that  promotion  comes  from  him. 
Sccimdty,  Thus  God  does  sometimes  reward  the  eminent  pietv 
and  patience  of  his  people  who  have  long  groaned  under  the 
burthen  of  poverty  and  disgrace.  Whefl  Joseph's  virtue  was 
tried  and  manifested,  he  was  raisetl  from  the  prison-dust,  and 
set  with  princes.  They  that  are  wise  will  observe  such  returns 
of  Providence,  and  will  understand  by  them  the  lovinf/-kin(lness 
of  the  Lord.  Some  have  applied  this  to  the  work  of  redemption 
by  Jesus  Christ,  and  not  unfitly;  for  through  him  poor  fallen 
men  are  raised  out  of  the  dust,  (one  of  the  Jewish  rabbins  applies 
it  to  the  resurrection  of  the  dead,)  nav,  out  of  the  dunghill  of  sin, 
and  si't  among  prinees,  among  angels,  those  princes  of  his  people. 
Hannah  had  sung  to  this  purport,  1  Sam. 2. 6'.. 8. 

[2.]  Those  that  have  been  long  barren,  are  sometimes,  on  a 
sudden,  made  fruitful.  ».9.  This  may  look  back  to  Sarah  and 
Rebecca,  Rachel,  Hannah,  and  Sampson's  mother,  or  forward  to 
Elizabeth  ;  an(i  many  such  instances  there  have  been,  in  which 
God  has  looked  on  the  affliction  of  his  handmaids,  and  taken 
away  their  reproach.  He  makes  the  barren  woman  to  keep  house, 
not  only  builds  up  the  family,  but  thereby  finds  the  heads  of  the 
family  something  to  do.  Note,  They  that  have  the  comfort  of  a 
family,  must  take  the  care  of  it;  bearing  ehildren  and  guiding 
the  house  are  put  together,  1  Tim.  5. 14.  When  God  sets  the 
barren  in  a  family,  he  expects  that  she  look  reel',  to  the  ways  of 
her  household,  Prov.  31.27.  She  is  said  to  be  a  joyful  mother  of 
children,  not  only  because,  even  m  common  cases,  the  pain  is 
forgotten.ybrjoy  that  a  man-child  is  born  intj  the  world,  but  there 
is  particular  joy  when  a  child  is  born  to  those  that  have  been  long 
childless,  (as  Luke,  1. 14.)  and  therefore  there  ought  to  be  parti- 
cular thanksgiving;  Praise  ye  the  Lord.  Yet,  in  this  case  rejoice 
tvilh  trembling;  for,  though  the  sorrowful  mother  be  made  jovful, 
the  Joyful  mother  may  be  made  sorrowful  again,  if  the  children 
be  either  removed  from  her,  or  imbittered  to  her.  This  therefore 
may  be  applied  to  the  gospel -church  among  the  Gentiles,  the 
building  of  which  is  illustrated  by  this  similitude,  (Isa.  54. 1.) 
5)71.9,  O  barren,  thou  that  didst  not  bear:  (Gal.  4.  27.)  for  which 
we  (who,  being  sinners  of  the  Gentiles,  are  children  of  the 
dis<jlatc)   have  reason  to  say,  Prais?  ye  lite  Lord. 


'  I'SAJ.iM  CXIV. 

Tlie  deHvtTait4x  if  hrael  out  nf  Ei^yjU  p«ic  birlli  In  tlirir  ihrn^U  ,mJ  ,,„iiun, 
H-hkh  K-ne  tlien  foimdid,  thtn  fornutl;  lluit  voik  of  u-a<i<I<r  <,«-/,/  llinc/aix 
II  be  had  in  ecniimting  rnncinlirniur.  Cvd  f:l<iii<it  in  it,  in  llie  t<r<f>'ce  I* 
the  len  comaiau<li)iiiitf,  and  Hos.  11. 1.  (Jut  of  i:(:y|i«  li.ivi  I  rallcil  my  sob. 
In  litis  psalm,  it  is  ccUbraltd  in  liicly  siniins  of  praise ;  is  u-as/illij  lUinJ'nrt 
made  a  part  nf  the  great  llalliliijah,  or  sang  of  praise,  iihich  the  Jews  veit 
uoni  to  sing  at  the  elvse  of  the  passtivcr-siipptr.     It  tnv^  never  be/vrgotlen, 

1.  That  they  u-ere  brunght  out  of  slarcri/,i-.  1.  //.  That  Had  set  vp  hii 
tabernacle  amnng  them,  v.  2.  ///.  That  the  sea  and  Jordan  Here  divided 
be/ore  them,  v.  3,5.  J  V.  That  the  earth  shook  at  the  giving  n/  the  law,  ivhctt 
God  came  down  on  mount  Sinai.,  v.  4,  C,  7.  J'.  That  Cud  gave  them  water  out 
o/  the  rock,  i:  8.  Jn  s-'.iging  this  psalm,  we  must  a-ckuvwledge  GotVs  power 
and  goodness  in  tvhnt  '.e  did  for  Israel,  apfdyivg  H  to  the  much  greater  work 
o/  wonder,  our  redcir ption  by  Christ,  and  eiicouragiirg  ourseires  aiui  others  It 
trust  in  GoW  in  the  greatest  straits, 

I-  ^^17"HEN  Israel  went  out  of  Egypt,  the  house 
T  ▼  of  Jacob  from  a  people  of  strange  lan- 
guage; 2.  Jiidah  was  his  sanctuary,  ttud  Israel  his 
dominion.  3.  The  sea  saw  it,  ai.d  fled ;  Jordan 
was  driven  back.  4.  The  mountains  skipped  like 
rams,  ami  the  little  hills  like  lambs,  5.  What 
ai/ed  thee,  O  thou  sea,  that  thou  fleddest?  thou 
Jordan,  tJiat  thou  wast  driven  back?  G.  Ye 
mountains,  t/iat  ye  skipped  like  rams;  ajicl  ye 
little  hills,  like  Iambs?  7.  Tremble,  thou  earth,  at 
the  presence  of  the  Lord,  at  the  presence  of  the 
God  of  Jacob;  8.  Which  turned  the  rock  tulo  a 
standing-  water,  the  flint  into  a  fountain  of  waters. 

The  psalmist  is  here  remembering  the  days  of  old,  the  years  of 
the  right  hand  of  the  Most  High,  and  the  wonders  which  their 
fathers  told  them  of;  (Judg.  6. 13.)  for  time,  as  it  does  not  wear 
out  the  guilt  of  sin,  so  it  should  not  wear  out  the  sense  of  mercv. 

Let  it  never  be  forgotten, 

l.ThatGo<l  brought  Israel  out  of  the  house  of  bondage  with 
a  high  hand  ?.'id  a  stretched  out  arm.  Israel  went  out  of  Egypt, 
v.X.  They  did  not  steal  out  clandestinely,  nor  were  they  driven 
out,  but  fairly  went  out,  marched  out  with  all  the  marks  of 
honour:  they  went  out  from  a  barbarous  people,  that  had  used 
them  barbarously,  from  a  people  of  a  strange  language,  81.  6. 
The  Israelites,  it  seems,  preserved  their  own  language  pure 
among  them,  and  cared  not  for  learning  the  language  of  their 
oppressors.  By  this  distinction  from  them,  they  kept  up  aii 
earnest  of  their  deliverance. 

2.  That  he  himself  framed  their  civil  and  sacred  constitution; 
(r.  2.)  Judah  and  Israel  were  his  sanctuary,  his  dominion.  \\  hen 
he  delivered  them  out  of  the  hand  of  their  oppressors,  it  was  that 
they  might  serve  him,  both  in  holiness  and  iii  righleovsness.  in  the 
duties  of  religious  worship,  and  in  obedience  to  the  moral  law,  in 
their  whole  conversation.  Let  my  people  go,  that  they  may  scree 
me.  In  order  to  this,  (1.)  He  set  up  his  sanctuary  among  them, 
in  which  he  gave  them  the  special  tokens  of  his  presence 
with  them,  and  promised  to  receive  tlieir  homage  and  tribute. 
Happy  the  people  that  have  God's  sanctuary  among  them  ; 
(see  Exod.  25.8.  Ezek.  37.  26.)  much  more  they  that,  like  Judah 
here,  are  his  sanctuaries,  his  living  temples,  on  whom  Holiness  to 
the  Lord  is  written!  (2.) He  set  up  his  dominioji  among  them, 
was  himself  their  Lawgiver,  and  their  Judge;  and  their  govern- 
ment was  a  theocracy ;  The  Lord  was  their  King.  All  the  world 
is  God's  dominion,  but  Israel  was  so  in  a  peculiar  manner.  What 
is  Ciod's  sanctuary  must  be  his  dominion;  those  only  have  the 
privileges  of  his  house  that  submit  to  the  laws  of  it;  and  for  this 
end  Christ  has  redeemed  us,  that  he  might  bring  us  mto  God't 
service,  and  engage  us  for  ever  in  it. 

3.  That  the  Red  sea  was  divided  before  them  at  their  coming 
out  of  Egypt,  both  for  their  rescue,  and  the  ruin  of  their  enemies; 
and   the  river  Jordan,  \\hen  they  entered   into  Canaan,  for  their 


PSALMS,  CXIV,  CXV.      The  Aufulness  of  the  Divine  Presence. 


honour,  and  the  confusion  and  terror  of  their  enemies;  {v.  3.)  The 
tea  saiv  it,  saw  there  thai  Judah  uas  God's  sanctuary,  and  Israel 
his  dominion,  and  therefore  fled;  for  nothing  could  have  been 
more  awEul.  This  was  it  that  drove  Jordan  back,  and  was  an 
invinciijle  dam  to  his  streams;  God  was  at  the  head  of  that  people, 
ai-.d  llicixfoie  they  must  give  way  to  thcni,  must  make  room  for 
them  ;  they  must  retire,  contrary  to  their  nature,  when  God  speaks 
the  word."  To  illustrate  this,  the  psalmist  asks,  in  a  poetical 
strain,  (i'.  5.)  What  ailed  thee,  O  than  sea,  that  thou  fleddest? 
and  furnishes  the  sea  with  an  answer;  (i'.  7.)  'i\.y:^^  at  the  pre- 
sence of  the  Lord.  This  is  designed  to  express,  (l.)The  reality 
of  the  "miracle,  that  it  was  not  by  any  power  of  nature,  or  from 
any  natural  cause,  but  it  was  at  the  presence  of  the  Lord,  who 
f;a"ve  the  word.  (2.)  The  mercy  of  the  miracle;  What  ailed  thee? 
^Vas  it  in  a  frolic?  Was  it  only  to  amuse  men?  No,  it  was  at 
the  presence  of  the  God  of  Jacob;  it  was  in  kindness  to  the  Israel 
of  God,  for  the  salvation  of  that  chosen  people,  tliat  God  was 
thus  displeased  against  the  rivers,  and  his  wrath  teas  against  the 
sea,  as  the  prophet  s))eaks,  Hab.  3.8..13.  Isa.51. 10. — 63.11,<!tc. 
(3.) The  wonder  and  surprise  of  the  miracle.  Who  would  have 
thought  of  such  a  thing?  Shall  the  course  of  nature  be  changed, 
and  its  fundamental  laws  dispensed  with,  to  serve  a  turn  for  God's 
Israel?  Well  may  the  dukes  of  Edom  be  amazed,  and  the  mighty 
men  of  Moab  tremble,  Exod.15.13.  (4.)  The  honour  hereby  put 
upon  Israel,  who  are  taught  to  triumph  over  the  sea,  and  Jordan,  as 
unable  to  stand  before  them.  Note,  There  is  no  sea,  no  Jordan, 
so  deep,  so  broad,  but,  when  God's  time  is  come  for  the  re- 
demption of  his  people,  it  shall  be  divided  and  driven  back,  if  it 
stand  in  their  way.  Apply  this,  [l.]To  the  planting  of  the 
Christian  church  in  the  world.  What  ailed  Satan  and  the 
powers  of  darkness,  that  thev  trembled  and  truckled  as  they  did? 
Mark,  1.34.  v.l.  What  aileil  the  heathen  oracles,  that  they 
weie  silcnccfi,  struck  dund),  struck  dead?  What  ailed  Slieir 
idolatiics  and  witchcrafts,  that  they  died  away  before  the  gospel, 
and  melted  like  snow  before  the  sun?  What  ailed  the  persecutors 
and  opposers  of  the  gospel,  that  they  gave  up  their  cause,  to  hide 
their  guilty  heads,  and  call  to  rocks  and  mountains  for  shelter? 
Kev.  6. 15.  It  was  «<  the  presence  of  the  Lord,  and  that  power 
which  went  along  with  the  gospel.  [2.]  To  the  work  of  grace 
in  the  heart.  What  turns  the  stream  in  a  regenerate  soul?  What 
ails  the  lusts  and  corruptions,  that  they  fly  back,  that  the  pre- 
judices are  removed,  and  the  whole  man  become  new?  It  is  at 
the  presence  of  God's  Spirit  that  imaginations  are  cast  doivn, 
2  Cor.  10. 5. 

4.  That  the  earth  shook  and  trembled,  when  God  came  down 
on  mount  Sinai  to  give  the  law ;  (v.  4.)  The  mou?itains  shipped 
like  rams,  and  then  the  little  hills  might  well  be  excused  if  they 
skipped  like  lambs,  ei;her  when  they  are  frightened,  or  when 
they  spnrt  themselves.  The  same  power  that  fixed  the  fluid  waters, 
and  made  them  stand  still,  shook  the  stable  mountains,  and  made 
them  tremble;  for  all  the  powers  of  nature  are  ua'^r  the  check 
of  the  God  of  nature.  Mountains  and  hills  are,  before  God,  but 
like  rams  and  lambs;  even  the  bulkiest  and  the  most  rocky  are  as 
manageable  by  him  as  they  are  by  the  shepherd.  The  trembling 
of  the  moutains  before  the  Lord  may  shame  the  stupidity  and 
nbduracy  of  the  children  of  men,  who  are  not  moved  at  the  dis- 
coveries of  his  glory.  The  psalmist  asks  the  mountains  and  hills. 
What  ailed  them  to  skip  thus?  He  answers  for  them,  as  for  the 
seas,  It  was  at  the  presence  of  the  Lord,  before  whom,  net  only 
those  mountains,  hut  the  earth  itself,  may  well  tremble,  (v.  7.") 
since  it  has  lain  under  a  curse  for  man's"  sin.  See  Ps.  104.  32. 
Isa.  64. 3, 4.  He  that  made  the  hills  and  mountains  to  skip  thus, 
ran,  when  he  pleases,  dissipate  the  strength  and  spirit  of  the 
proudest  of  his  enemies,  and  make  them  tremble. 

5.  That  God  sui)plie(l  them  with  water  out  of  the  rock,  which 
V:!owed  them  through  the  dry  and  sandy  deserts.  Well  mav  the 
earth  and  all  its  inhabitants  tremble  before  that  God  who  tiirnid 
the  rock  into  a  standing  water ;  (u.  8.)  and  what  cannot  he  do. 
who  did  that?  The  same  almighty  power  that  turned  waters  into 
a  rock  to  be  a  wall  to  Israel,  (Exod.  14.22.)  turned  the  rock  into 
wafer*  to   be   a   well  to   Israel:   as  they  were  prntrcted    so   lhe\ 


'■N 


were  provided  for,  by  miracles,  standing  miFacles;  for  such  waa 
the  standing  water,  that  founlahi  of  waters  into  which  the  rock, 
the  flinty  rock,  was  turned,  and  that  Rock  ivas  Christ,  1  Cor.  10. 4, 
Fo'r  he  is  a  Fountain  of  living  waters  to  his  Israel,  from  whom  they 
receive  grace  for  grace. 

PSALM  CXV. 

Many  nncient  translations  joIh  this  psatm  to  that  irhich  goes  next  before  it,  the 
Septuagint  partiadarlij,  and  the  vulgar  Latin ;  but  it  is,  in  the  Hehreir,  a 
distinct  psalm.  In  it,  ve  are  taught  to  give  glory,  I.  To  God,  and  not  to 
ourselves,  v.  I.  //.  Tn  G<id,  and  not  to  idols,  v.  2.  .8.  We  must  give  glory  lo 
God,  1.  By  trusting  in  him,  and  in  hisjiromise  and  blessing,  v.9. .  15.  !i.  Hy 
blessing  him,  v.  IG . .  1 W.  Same  think  tliis  psalm  was  penned  upon  occasion  of 
some  great  distress  and  trouble  that  the  church  of  God  was  in,  when  the  enemies 
tvere  insolent  and  threatening,  in  which  case  the  church  does  not  so  much  piur 
out  her  complaint  to  God,  as  place  her  confidence  in  God,  and  triumph  in  doing 
so;  and  wilh  such  a  holy  triumph  we  ought  to  sing  this  psalm. 

OT  unlo  US,  O  Lord,  not  unto  us,  but  unto 
thy  name  give  glory,  for  thy  mercy,  a}td 
for  thy  truth's  sake.  2.  Wherefore  should  the 
heathen  say,  Where  is  now  their  God?  .3.  Bat 
our  God  is  in  the  heavens:  lie  hath  done  whatso- 
ever he  pleased.  4.  Their  idols  are  silver  and  gold, 
the  work  of  men's  hands.  5.  They  have  mouths, 
but  they  speak  not:  eyes  have  ihey,  but  they  see 
not:  6. They  have  ears,  but  they  hear  not:  noses 
have  they,  but  they  smell  not:  7.  They  have 
hands,  but  they  handle  not:  feel  have  they,  but 
they  walk  not:  neither  speak  they  through  their 
throat.  8.  They  that  make  them  are  like  unto 
them;  so  is  every  one  that  Irnsteth  in  them. 

Sufficient  care  i"-  here  taken   to  answer  both  the  pretensions  oj 
self,  and  the  reproaches  of  idolaters. 

I.  Boasting  is  here  for  ever  excluded,  v.  1.  Let  no  opinion  oi 
our  own  merits  have  any  room  either  in  our  prayers  or  in  out 
praises,  but  let  both  centre  in  God's  glory.  1.  Have  we  received 
any  mercy,  gone  through  any  service,  or  gained  any  success?  We 
must  not  assume  the  glory  of  it  to  ourselves,  but  ascribe  it  wholly 
to  God.  We  niusl  not  imagine  that  we  do  any  thing  for  God  by 
our  own  strength,  or  deserve  any  thing  from  God  by  our  own 
righteousness;  but  all  the  good  we  do  is  done  by  the  power  of  his 
grace,  and  all  the  good  we  have  is  the  gift  of  his  mere  mercy, 
and  therefore  he  must  have  all  the  praise.  Say  not,  The  power  of 
my  hand  has  gotten  me  this  icealth.  Dent.  8. 17.  Say  not.  For  my 
righteousness  the  Lord  has  done  these  great  and  kind  things  for 
me.  Dent.  9. 4.  No,  all  our  songs  must  be  sung  to  this  humble 
tune.  Not  vnto  us,  O  Lord,  and  again,  Not  unto  us,  but  to  thy 
name,  let  all  the  glory  be  given ;  for  whatever  good  is  wrought  ii 
us,  or  wrought  for  us,  it  is  for  his  mercy,  and  his  truth's  sake, 
because  he  will  glorify  his  mercy,  and  fulfil  his  promise.  All  our 
crowns  must  be  cast  at  the  feet  of  him  that  sits  upoti  the  throne, 
for  that  is  the  proper  place  for  them.  2.  Are  we  in  pursuit  of 
any  mercy,  and  wrestling  with  God  for  it?  We  must  take  our 
encouragement,  in  prayer,  from  God  only,  and  have  an  eye  to  his 
glory  more  than  to  our  own  benefit  in  it.  "Lord,  do  so  and  so 
for  us;  not  that  we  may  have  the  credit  and  comfort  of  it,  but 
that  thy  mercy  and  truth  may  have  the  glory  of  it."  This  must 
be  our  highest  and  ultimate  end  in  our  prayers,  and  therefore  it 
is  made  the  first  petition  in  the  Lord's  prayer,  as  that  whicli 
guides  all  the  rest;  Hallowed  be  thy  name;  and,  in  order  to  that. 
Give  us  our  daily  bread,  &c.  This  also  must  satisfy  us,  if  our 
prayers  be  not  answered  in  the  letter  of  them  ;  Whatever  becomes 
of  us,  vnto  thy  name  give  glory.     See  John,  12.  27,28. 

II.  The  reproach  of  the  heathen  is  here  for  ever  silenced,  and 
justly  retorted. 

1 .  The  psalmist  complains  of  the  reproach  of  the  he  allien  ;  (v.  2.) 
Wherefore  should  they  sny.   Where  is  note  their  God?  (  1 .)  "  Why 


PSALMS,  CXV. 


Tlie  Absuidity  of  Idolatry. 


io  lh»y  say  so?  Do  tliey  not  know  that  dur  Cud  is  every  where 
ov  l»i3  providence,  and  always  nip;li  Io  us  by  his  promise  and 
cnue?"  (2.)  "Why  does  God  |ieiniit  tliem  to  say  so?  Nay, 
whv  is  Israel  brought  so  low,  that  they  have  some  colour  for 
Ba\imj  so?  Lord,  appear  for  our  relief,  that  thou  niayest 
vindicate  ihvself,  and  glorify  thine  own  name." 

•2.  He  gives  a  direct  answer  t<j  their  ipiestion  ;  (v.  3.)  "Do  they 
ask  where  is  our  God?  We  can  tell  where  he  is."  (1.)  "  In  the 
upper  world  is  the  presence  of  his  glory  ;  Our  God  is  in  the  heavens, 
whcne  the  gods  of  the  heathen  never  were;  in  the  heavens,  and 
therefore  out  of  sight ;  but,  tliough  his  ma  jesty  be  unapproachable, 
it  does  not  therefore  follow  that  his  beine:  is  questionable." 
(2.)  "In  the  lower  world  are  the  products  of  his  power;  He  has 
dnne  uhatsoerer  he  pleased,  according  to  the  counsel  of  his  will  ; 
he  has  a  sovereign  dominion,  and  a  universal  uncontrollable 
influence.  Do  you  ask  where  he  is?  He  is  at  the  begmning  and 
end  of  everv  thing,  and  not  far  finm  anif  nfns." 

3.  He  returns  their  question  upon  themselves.  They  asked, 
Where  is  the  God  of  Israel  ?  because  he  is  not  seen.  He  does 
in  effect  ask,  W  hat  are  the  gods  of  llie  heathen  ?  because  they 
are  seen. 

(1.*)  He  shews  that  their  gods,  though  they  are  not  shapeless 
things,  are  senseless  tilings.  Idolaters,  at  first,  worshipped  the 
sun  and  moon,  (Job,  31.26.)  which  was  bad  enough,  but  not  so 
bad  as  that  which  they  were  now  come  to,  (for  evil  men  grow 
worse  and  worse,)  which  was  th»  worshipping  of  images,  r.4. 
The  mailer  of  them  was  silcer  and  (fold,  digged  out  of  the  earth  ; 
(Man  found  t/iem  poor  and  dirty  in  a  nnne,  Herbert;)  proper 
things  to  make  monev  of,  but  not  to  make  gods  of.  The  make 
of  them  was  from  the  artificer;  thev  are  creatures  of  men  s  vain 
imaginations,  and  the  irorks  of  mr-ns  hands,  and  therefoie  can 
Fia^e  no  divinitv  in  them.  If  man  is  the  work  cf  Gods  hands, 
(as  certainly  he  is,  and  it  was  his  honour  that  he  was  made  in  the 
image  nf  God,)  it  is  altsurd  to  think  that  that  can  be  God  which 
is  the  work  of  men's  hands;  or  that  it  can  be  anv  other  than  a 
dishonour  to  God  to  make  him  in  the  image  of  man.  The  argu- 
ment is  inefragable  ;  The  workman  made  it,  and  therefore  it  is  not 
God,  Hos.  8.  6.  These  idols  are  represented  here  as  the  most 
ridiculous  things,  a  mere  jest,  that  would  secin  to  be  something, 
but  were  really  nothing;  fitter  for  a  toy-shop  than  a  temple;  for 
children  to  play  with  than  for  men  to  pray  to.  The  painter,  the 
carver,  the  statuary,  did  their  part  well  enough;  they  made  them 
with  mouths  and  eyes,  eais  and  noses,  hands  and  feet,  but  thev 
could  put  no  life  into  them,  and  therefore  no  sense.  They  had 
heller  have  worshipped  a  dead  carcase  (for  that  had  life  in  it  once) 
than  a  dead  image,  which  neither  has  life,  nor  can  have.  They 
speak  not,  in  answer  to  those  that  consult  them ;  the  craftv  priest 
must  do  it  for  them.  In  Baal's  image  there  was  no  voice,  neither 
any  that  answered.  They  see  not  the  prostrations  of  their 
worshijipers  before  them,  much  less  their  burthens  and  wants. 
77ie7/  h'ar  not  heir  prayers,  though  ever  so  loud ;  they  smell  not 
their  incense,  though  ever  so  strong,  ever  so  sweet;  they  handle 
nrt  the  gifts  presented  to  them,  much  less  have  they  anv  gifts  to 
(  esli.w  on  theirwors!iip|icrs;  they  cannot  stretch  forth  their  hands 
to  the  needy.  They  nalkjiot,  they  cannot  stir  a  step  for  the  relief 
of  those  that  appiv  to  them.  Nay,  they  do  not  so  much  as  breathe 
throvcjh  their  throat;  they  have  not  the  least  sign  or  symptom  of 
life,  but  are  as  dead,  after  tJie  priest  has  pretended  to  consecrate 
them,  and  call  a  deity  into  them,  as  thev  were  before. 

(2.)  He  thence  infers  the  sotlishness  of  their  worshippers 
(('.  8.)  They  that  make  them  images  shew  their  ingenuity,  and 
doubtless  are  sensible  men ;  but  they  that  make  them  gods,  shew 
their  stupidity  and  folly,  and  are  like  unto  them,  as  senseless 
blockish  things;  they  see  not  the  invisible  things  of  the  true  and 
living  God  in  the  works  of  creation  ;  they  hear  not  the  voice  of  the 
d^y  and  the  night,  which  in  everv  speech  and  language  declare 
his  glory,  19.2,3.  By  worshipping  these  foolish  puppets,  thev 
make  themselves  more  and  more  foolish  like  them,  and  set  them- 
selves at  a  greater  distance  from  every  thing  that  is  spiritual, 
(linking  themselves  deeper  into  the  mire  of  sense;  and  withal  they 
provoke  Go)  t/)  give  them  vp  to  a  reprobate  mind,  a  mind  void  of 


judyment,  'Koin.1.20.    They  that  trust  in  them  act  very  absurdly 
and    very    unreasonably;    are    senseless,    helpless,    useless,    likt 
them  ;  and  they  will  find  it  so  themselves,  to  their  own  confusion. 
We  shall  know  where  our  God  is,  and  so  shall  they,  to  their  cost 
when  their  gods  are  gone,  Jer.  10.  3 . .  11.  Isa.  44. 9,  &c. 

9.  O  Israel,  trust  thou  in  the  Lord:  he  is  their 
help  and  their  shield.  10.  O  house  of  Aaron,  tru.st 
in  the  Lord:  he  is  their  iielp  and  their  shield. 
11.  Ye  that  fear  the  Lord,  trust  in  tlie  Lord  :  he 
is  their  help  and  their  shield.  12.  The  Lord  hath 
been  niindi'ul  of  us;  he  will  bless  vs;  he  will  bless 
the  house  of  Israel;  he  will  bless  the  house  of 
Aaron.  13.  He  will  bless  them  that  fear  the  Lord, 
/joOi  small  and  great.  14.  The  Lord  shall  increase 
you  more  and  more,  you  and  your  children. 
15.  Ye  are  blessed  of  the  Loud  which  made  heaven 
and  earth.  16.  The  heaven,  even  the  heavens.  a;-e 
the  Lord's:  but  the  earth  hath  he  given  to  the 
children  of  men.  17.  The  dead  praise  not  the 
Lord,  neither  any  that  go  down  into  silence. 
18.  But  we  will  bless  the  Lord  from  this  time 
forth  and  for  evermore.     Praise  the  Lord. 


In   these  verses, 

I.  We  are  earnestly  exhorted,  all  of  us,  to  repose  our  confidence 
in  God,  and  not  suffer  our  confidence  in  him  to  be  shaken  by  the 
heathen's  insulting  over  us,  upon  the  account  of  our  present 
distresses.  It  is  follv  to  trust  in  dead  images,  but  it  is  wisdom  to 
trust  in  the  living  God,  for  he  is  a  Help  and  a  Shield  to  those  that 
do  trust  in  him;  a  Help  to  furnish  them  with,  and  forward  Iheni 
in,  that  which  is  good,  and  a  Shield  to  fortify  them  against,  and 
protect  them  from,  every  thing  that  is  evil.  Therefore,  1.  Lei 
Israel  trust  in  the  Lord;  the  body  of  the  peojde,  as  to  their  public 
interests,  and  every  particular  Israelite,  as  to  bis  own  private 
concern,  let  them  leave  it  to  God  to  dispose  of  all  for  them,  and 
believe  he  will  dispose  of  all  for  the  best,  and  will  be  their  Help 
and  Shield.  2.  Let  the  priests,  the  Lord's  ministers,  and  all  the 
families  of  the  house  of  Aaron,  trust  in  the  Lord;  {v.  10.)  they  are 
most  maligned  and  struck  at  by  the  enemies,  and  therefore  of 
them  God  takes  |)articular  care.  They  ought  to  be  examples  to 
others  of  a  cheerful  confidence  in  God,  and  a  faithful  adherence 
to  him,  in  the  worst  of  times.  3.  Let  the  proselytes,  who  are  not 
of  the  seed  of  Israel,  but  fear  the  Lord,  who  worship  him,  and 
make  conscience  of  their  duty  to  him,  let  them  trust  in  him,  for 
he  will  not  fail  nor  forsake  them,  »;.  11.  Note,  Wherever  there 
is  an  awful  fear  of  God,  there  may  be  a  cheerful  faith  in  him :  they 
that  reverence  his  word,  may  rely  upon  it. 

II.  We  arc  greatly  encouraged  to  trust  in  God,  and  good 
reason  is  given  us  why  we  should  stay  ourselves  upon  him  with 
an  entire  satisfaction.     Consider, 

1.  What  we  have  experienced;  (u.  12.)  The  Lord  has  been 
mindful  of  IIS,  and  never  unmindful;  has  been  so  constantly.,  has 
been  so  remarkably,  upon  special  occasions.  He  has  been 
mindful  of  our  case,  our  wants  and  burthens;  mindful  of  our 
pravers  to  him,  his  promises  to  us,  and  the  covenant-relation 
between  him  and  us.  .411  our  comforts  are  derived  from  God's 
thouyhts  to  ns-n-ard ;  he  has  been  mindful  of  us,  though  we  have 
forgotten  him.  Let  this  engage  us  to  trust  in  him,  that  we  have 
found  him  faithful. 

2.  What  we  may  expect.  From  what  he  has  done  for  us,  we 
may  infer.  He  ivill  bless  tis ;  he  that  has  been  our  Help  and  our 
Shield,  will  be  so;  he  that  has  remembered  vs  in  our  low  estate, 
w  ill  not  forget  us ;  but  he  is  still  the  same,  his  power  and  goodness 
the  same,  and  his  promise  inviolable;  so  that  we  have  reason 
to  hope  that  he  who  has  delivered,  and  does,  will  yet  deliver. 
Yet  this  is  nol  all;  he  will  bless  us;  he  has  promised  that  he  wiU; 


PSALMS.  CXV,  CXVJ.       Tlie  Happiness  of  Goirs  servants. 


he  has  pronounci'd  a  blessing  upon  all  his  people.  God's  blessing 
MS  is  not  only  speaking  p,'ood  to  iis,  but  doing  well  for  us;  those 
whom  he  blesses,  are  blessed  indeed.  It  is  particularly  promised 
that  /it'  will  bless  the  hunse  of  Israel;  he  will  bless  the  common- 
wcLillli,  viil  bless  his  people  in  tlieir  civil  interests;  he  wilt  bless 
tlie  house  of  Aaron,  llie  church,  the  ministrv  ;  will  bless  his  people 
in  their  religious  concerns.  The  priests  were  to  bless  the  people, 
it  wiis  iheir  office;  (Numb.  6.  2;J.)  but  God  blessed  them,  and  so 
blessed  their  blessings.  Nay,  {v.  13.)  he  will  bless  them  that 
fear  the  Lord,  though  they  be  not  of  the  house  of  Israel,  or  Ihe 
house  of  Aaron;  for  it  was  a  truth,  before  Peter  perceived  it, 
That,  in  every  nation,  he  that  fears  God,  is  accepted  of  him,  and 
blessed.  Acts,  10.  S4,  35.  He  will  bless  them,  both  small  andg-rcat, 
both  young  and  old  ;  God  has  blessings  in  store  for  Iheni  that  are 
^ood  betimes, and  for  them  that  are  old  disciples;  both  those  that 
are  poor  in  the  world,  and  those  that  make  a  figure.  The  greatest 
need  his  blessing,  and  it  shall  not  be  denied  to  the  meanest  that 
fear  him.  Both  Ihe  weak  in  grace  and  the  strong  shall  be  blessed 
of  God,  the  lauibs  and  the  sheep  of  his  flock. 

It  is  promised,  (r.  14.)  The  Lord  shall  increase  you.  Whom 
God  blesses  he  increases ;  that  was  one  of  the  earliest  and  most 
ancient  blessings.  Be  fruitful,  and  multiply.  God's  blessing  gives 
an  increase;  increase  in  number,  building  up  tlie  family;  increase 
m  wealth,  adding  to  the  estate  and  honour;  especially  an  increase 
in  spiritual  blessings,  with  the  increasings  of  God.  He  will  bless 
you  with  the  increase  of  knowledge  and  wisdom,  of  grace,  holiness, 
and  joy;  those  are  blessed  indeed,  whom  God  thus  increases, 
who  are  made  wiser  and  better,  and  fitter  for  God  and  heaven. 
It  is  promised  that  this  shall  be,  (1.)  A  constant  continual 
increase  ;  "He  shall  increase  you  more  and  more ;  so  that,  as  loDg 
as  you  live,  you  shall  be  still  increasing,  till  you  come  to  perfection, 
as  the  shining  light,"  Prov.  4. 18.  ( 2.)  An  hereditary  increase ; 
"  You  and  your  children ;  you  in  your  children."  It  is  a  comfort 
to  parents  to  see  their  children  increasing  in  w  isdom  and  strength. 
There  is  a  blessing  entailed  upon  the  seed  of  those  that  fear  God, 
even  in  their  infancy.  For,  (v.  15.)  You  a7-e  blessed  of  the  Lord, 
you  and  your  children  are  so ;  all  that  see  them  shall  acknowledge 
them,  that  they  are  the  seed  which  the  Lord  has  blessed,  Isa.  59. 9. 
They  that  are  the  blessed  of  the  Lord  have  encouragement 
enough  to  trust  in  the  Lord,  as  their  Help  and  Shield,  for  it  is 
he  that  tnade  heaven  and  earth;  therefore  his  blessings  are  free, 
for  he  needs  not  any  thing  himself;  and  therefore  they  are  rich, 
for  he  has  all  things  at  command  for  ns,  if  we  fear  him  and  trust 
in  him.  He  that  made  heaven  and  earth,  can  doubtless  make 
those  happy  that  trust  in  him,  and  will  do  il. 

III.  We  are  stirred  up  to  praise  God  by  the  psalmist's  CNample, 
who  concludes  the  psalm  with  a  resolution  to  persevere  in  his 
praises. 

1.  God  is  to  be  praised;  (u.lG.)  He  is  greatly  to  be  praised; 
for,  ( 1.)  His  glory  is  high.  See  how  stately  his  palace  is,  and  the 
throne  he  has  prepared  in  the  heavens;  The  heaven,  even  the 
heavens  are  the  Lord's;  he  is  llie  rightful  Owner  of  allUie  treasures 
of  light  and  bliss  in  the  upper  and  better  world,  and  is  in  the  full 
possession  of  them,  for  he  is  himself  infinitely  bright  and  happy. 
(2.)  His  goodness  is  large,  for  the  earth  he  has  given  to  the  children 
of  men,  having  designed  it,  when  he  made  it,  for  their  use,  to  find 
them  with  meat,  drink,  and  lodging.  Not  but  that  still  he  is 
Proprietor  in  chief;  the  earth  is  the  Lord's,  and  the  fulness  thereof; 
but  he  has  let  out  that  vineyard  to  these  unthankful  husbandmen, 
and  from  them  he  expects  the  rents  and  services:  for  though  he 
has  given  them  the  earth,  his  eye  is  upon  them,  and  he  will  call 
Ihem  to  render  an  account  how  they  use  it.  Calvin  complains 
that  profane  wricked  people,  in  his  days,  perverted  this  scripture, 
and  made  a  jest  of  it,  which  some  in  our  days  do,  arguing,  in 
banter,  that  God,  having  given  the.  earth  to  the  children  of  men, 
ivill  no  more  look  after  it,  nor  after  them  upon  it,  but  they  may 
do  what  they  will  with  it,  and  make  the  best  of  it  as  their  portion"; 
it  is  as  it  were  thrown  like  a  prey  among  them.  Let  him  seize  it 
!hat  can^  It  is  pity  that  such  an  inslaucc  as  this  gives  of  God's 
bounty  to  man,  and  such  a  proof  as  arises  from  it  of  man's  obliga- 
tion to  God,  should  be  thus  abused.     From  the  highest  heavens. 


it  is  certain  God  beholds  all  the  children  of  men;  to  them  he  has 
given  the  earth;  but  to  the  children  of  God  heaven  is  given. 

2.  The  dead  are  not  capable  of  praising  him,  (».  17.)  nor  any 
that  go  into  silence.  The  soul  indeed  lives  in  a  state  of  separation 
from  the  body,  and  is  capable  of  praising  God  ;  and  the  souls  of  the 
faithful,  after  they  are  delivered  from  the  burthens  of  the  flesh,  do 

praise  God,  are  still  praishig  him;  for  they  go  up  to  Ihe  land  of 
perfect  light  and  constant  business;  but  ihe  dead  body  cannot 
praise  God ;  death  puts  an  end  to  our  glorifying  God  in  this 
world  of  trial  and  conflict,  to  all  our  services  in  the  field  ;  the 
grave  is  a  land  of  darkness  and  silence,  where  there  is  no  work  or 
device.  This  they  plead  with  God,  for  deliverance  out  of  the  hand 
of  their  enemies,  "Lord,  if  they  prevail  to  cut  us  off,  the  idols 
will  carry  the  day,  and  there  will  be  none  to  praise  thee,  to  bear 
thy  name,  and  to  bear  a  testimony  against  the  worshippers  of 
idols."  The  dead  praise  not  the  Lord,  so  as  we  do  in  the  business 
and  for  the  comforts  of  this  life.     See  Ps.  30.  9. — 88.  10. 

3.  Therefore  it  concerns  us  to  praise  him  ;  {v.  18.)  But  we,  we 
that  are  alive,  u-ill  bless  the  Lord;  we  and  those  that  shall  come 
after  us  will  do  \[,fro7n  this  thne  forth  and  for  evermore,  to  the 
end  of  time;  we  and  those  we  shall  remove  to,  y/o/H   this  time 

forth,  and  to  eternity.  The  dead  praise  not  the  Lord,  therefore 
we  will  do  it  the  more  diligently.  (1.)  Others  are  dead,  and  an 
end  is  thereby  jjul  to  their  service,  and  therefore  we  will  lay  out 
ourselves  to  do  so  much  the  more  for  God,  that  we  may  fill  up  the 
gap.  3Ioses  my  servant  is  dead,  noio  therefore,  Joshua,  arise. 
(2.)  We  oursehes  must  shortly  go  to  the  land  of  silence:  but 
while  we  do  live,  we  will  bless  the  Lord,  will  improve  our  time, 
and  work  that  work  of  him  that  sent  us  into  the  world  to  praise 
him,  before  the  night  comes,  and  because  the  night  comes  wherein 
no  man  can  work.  The  Lord  will  bless  ns;  (y.  12.)  he  will  do 
well  for  us,  and  therefore  wc  will  bless  him,  we  will  speak  well  of 
him.  Poor  returns  for  such  receivings!  Nay,  we  will  not  only 
do  it  ourselves,  but  will  engage  others  to  do  it;  Praise  the  Lord; 
praise  him  with  us,  praise  him  in  your  places,  asweinour's; 
praise  him  when  we  are  gone,  that  he  may  be  praised /or  CDcrni ore. 
Ha  llebijah. 

PSALM  CXVL 

This  is  u  ihanhsg  ivins;  psalm  ;  it  is  not  eerlaiu  whether  David  penned  il  upon 
mu/  particitliir  occasion,  or  upon  a  general  review  of  the  mnmj  gracious  deliver- 
ances God  had  wrovght  for  him,  out  of  six  troubles  and  seven,  u-hlch  deliverances 
draw  from  him  many  very  lively  expressions  of  devotion,  love,  and  gratitude; 
Tcith  the  like  pious  affections  our  souls  should  be  lifted  np  to  God,  in  singing 
it.  Ohsvvre,  I.  The  great  distress  and  danger  that  the  psalmist  was  in, 
which  almost  drove  him  to  despair,  r.  3,  10,  11.  IJ.  The  application  he 
matte  to  God,  in  that  distress,  v.  4.  III.  The  experience  he  had  of  God's 
goodness  to  him,  in  answer  to  prayer;  God  heard  Itim,  (v.  1,2.)  pitied  Iiim, 
(v.5,Ci.)  delirered  him,  v.H.  IV.  His  care  respi cling  the  acl^nowtedgments 
he  should  make  of  the  goodness  of  God  to  him,  r.  12.  1.  He  tcill  love  God, 
r.  1.  2.  He  will  continue  to  call  upon  him,  r.  2, 13, 17.  3.  He  will  rest  in 
him,  T.7.  4.  He  will  walk  before  him,  v.O.  5.  He  will  pay  his  vows  of 
thanksgiving,  in  which  he-  will  own  Ihe  tender  regard  God  hud  to  him,  and 
this  publicly,  r.  13.  .15, 17.  .19.  Lastly,  He  will  continue  God's  faithful 
servant  to  his  life's  end,  r.  10.  These  are  .%uch  breathings  of  a  holy  soul  aa 
bespeak  it  very  tiappy. 

1.  T  LOVE  the  Lord,  because  he  hath  heard  my 
-L  voice  «wrf  my  supplications.  2.  Because  he 
hath  inclined  his  ear  unto  me,  therefore  will  I  call 
upon  /tini  as  long  as  I  live.  3.  The  sorrows  of 
death  compassed  me,  and  the  pains  of  hell  gat  hold 
upon  me:  I  found  trouble  and  .sorrow.  4.  Then 
called  I  upon  the  name  of  the  Lord;  O  Lord, 
I  beseech  thee,  deliver  my  soul.  5.  Gracious 
is  the  Lord,  and  righteous;  yea,  our  God  is 
merciful.  6.  Tlie  Lord  preserveth  the  simple:  I 
was  brought  low,  and  he  helped  me.  7.  Return 
unto  thy  rest,  O  my  soul;  for  the  Lord  hath  dealt 
bountifully  with  thee.     8.  For  thou  hast  delivered 


PSALMS.  CXVI. 


Irateful  Acknowlediinieiits. 


my  soul  from  death,  mine  eyes  from  tears,  and  my 
feet  from  falling-.  9.  I  will  walk  before  the  Lord 
in  the  land  of  the  living. 

(a  this  part  of  the  psalm,  we  have, 

I.  A  general  account  of  David's  experience,  and  his  pious 
resolutions,  ((,'.1,2.)  which  are  as  the  contents  of  the  whole 
psalm,  and  give  an  idea  of  it. 

1.  He  had  experienced  God's  goodness  to  him,  in  answer  to 
prayer  ;  He  has  heard  my  t^uicp  and  my  supplications.  David,  in 
(traits,  had  luimblv  and  earnestly  begged  mercv  of  God,  and  God 
had  heard  hini,  had  graciously  accepted  his  prayer,  taken  cogni- 
zance of  his  cause,  and  granted  him  an  answer  of  peace.  lie  has 
inclined  his  ear  to  me ;  this  intimates  his  readiness  and  willingness 
to  hear  prayer;  he  lavs  liis  car,  as  it  were,  to  the  month  of  prayer, 
to  hear  it,  though  it  be  but  whispered  in  groanini/s  that  cannot  he 
uttered.  He  hearkens  and  hears,  Jer.  8.  6.  Yet  it  implies,  also, 
that  it  is  wonderful  condescension  in  God  to  hear  praver;  it  is 
bowing  his  ear.  Lord,  what  is  maJi,  that  &od  shouhl  thus  stoop 
to  him ! 

2.  He  resolved,  in  consideration  thereof,  to  devote  himself 
entirely  to  God,  and  to  his  honour. 

(1.)  He  will  love  (iod  the  better.  He  begins  the  psalm  some- 
\\'hat  abruptly  with  a  profession  of  that  which  his  heart  was  full 
of;  I  love  the  Lord;  (as  18.1.)  and  fitly  does  he  begin  with  this, 
in  compliance  with  the  first  and  great  commandment,  and  with 
God's  end  in  all  the  gifts  of  his  bounty  to  us.  "I  love  him  only, 
and  nothing  beside  him,  but  what  1  love  for  him."  God's  love 
of  compassion  towards  us  justly  requires  our  love  of  complaciency 
in  him. 

(2.)  He  will  love  prayer  the  better;  Therefore  I  will  call  upon 
him.  The  experiences  we  have  had  of  God's  goodness  to  us,  in 
answer  to  prayer,  are  great  encouragements  to  us  to  continue 
praying;  we  have  sped  well,  notwithstanding  our  unworthiness 
and  our  praying  infirmities,  and  therefore  why  may  we  not?  God 
answers  prayer,  to  make  us  love  it,  and  expects  this  from  us,  in 
return  for  his  favour.  Why  should  we  glean  in  any  other  field, 
when  we  have  been  so  well  treated  in  this?  Nay,  I  will  call  vpon 
him  as  long  as  I  live;  Hebrew,  In  tny  days;  every  day,  to  the 
last  day.  Note,  As  long  as  we  continue  living,  we  must  continue 
praying:  this  breath  we  must  breathe  till  we  breath  our  last, 
because  then  we  shall  take  our  leave  of  it,  and  till  then  we  have 
continual  occasion  for  it. 

n.  A  more  particular  narrative  of  God's  gracious  dealings  with 
him,  and  the  good  impressions  thereby  made  upon  him. 

1.  God,  in  his  dealings  with  him,  shewed  himself  a  good  God, 
and  therefore  he  bears  this  testimony  to  him,  and  leaves  it  upon 
record;  (v.b.)  "Gracious  is  the  Lord,  and  righteous.  He  is 
righteous,  and  did  me  no  wrong  in  afflicting  me;  he  is  gracious, 
and  was  very  kind  in  supporting  and  delivering  me."  Let  us  all 
speak  of  God  as  we  have  found;  and  have  we  ever  found  him 
otherwise  than  just  and  good  ?  No,  our  God  is  merciful,  merciful 
to  us ;  and  it  is  of  his  mercies  that  we  are  not  consumed.  Review 
David's  experiences ; 

(1.)  He  was  in  great  distress  and  trouble;  (c.3.)  The  sorrows 
of  death  compassed  me ;  that  is,  such  sorrows  as  were  likely  to  be 
his  death,  such  as  were  thought  to  be  the  very  pangs  of  death  ; 
perhaps  the  extremity  of  bodily  pain,  or  trouble  of  mind,  is  called 
here  the  pains  of  hell;  terror  of  conscience  arising  from  sense  of 
guilt.  Note,  The  sorrows  of  death  are  great  sorrows,  and  the 
pains  of  hell  great  pains.  Let  us  therefore  give  dilige  ice  to 
prepare  for  the  former,  that  we  may  escape  the  latter.  These 
compassed  him  on  every  side,  they  arrested  him,  gat  hold  upon 
him,  so  that  he  could  not  escape;  without  were  fightings,  within 
were  fears.  "  I  foiind  trouble  and  sorroiv ;  not  only  they  found  me, 
but  I  found  them."  Those  that  are  melancholy  have  a  great  deal 
of  sorrow  of  their  own  finding,  trouble  which  they  create  to  ihem- 
sflves,  by  indulging  fancy  and  passion;  this  has  sometimes  been 
the  infirmity  of  good  men.  When  God's  providence  makes  our 
condition  bad,  let  us  not  by  our  own  imprudence  make  it  worse. 
VOL.  n.  110 


(2.)  In  his  trouble  he  had  recourse  to  God  by  faithful  snJ 
f«rvent  prayer,  v.  4.  He  tells  us  that  he  prayed  ;  Then  called  I 
upon  thcnameof  the  Lord:  then,  when  he  was  bronglit  to  llie  last 
extremity,  then  he  made  use  of  this,  not  as  the  last  remedy,  but 
as  the  old  and  only  remedy,  wliicli  he  had  found  a  salve  for  «-teiy 
sore.  He  telU  us  wh;it  his  prayer  was;  it  was  short,  but  to  tlie 
purpose;  "  O  Lord,  I  beseech  tliee  drlirer  n  ysoul;  save  me  fion» 
death,  and  save  me  from  sin,  for  that  is  it  that  is  killing  to  the 
soul."  Roth  the  humility  and  the  fervency  of  his  prayer  are 
intimated  in  tliese  words,  O  Lord,  I  beseech  thee;  when  we  come 
to  the  throne  of  grace,  we  must  come  as  beggrirs  for  an  alms,  for 
necessary  fnod.  The  following  words,  (('.5.)  Gracious  is  the 
Lord,  may  be  taken  as  part  of  his  prayer,  as  a  plea  to  enforce  his 
request  and  encourage  his  faith  and  hope;  "Lord,  dclieer  my 
soul,  for  thou  art  gracious  and  merciful,  and  that  only  I  depend 
upon  for  relief." 

( 3.)  God,  in  answer  to  this  prayer,  came  in  with  seasonable  and 
effectual  relief.  He  found  by  experience  that  God  is  gracious  and 
merciful,  and  in  his  compassion  prescrces  the  simple,  v.  G.  Because 
thev  are  simple,  sincere,  and  upright,  and  without  guile,  therefore 
God  preserves  them,  as  he  preserved  Paul,  who  had  his  conver- 
salion  in  the  world,  not  with  fleshly  wisdom,  but  in  simplicity  and 
godly  sincerity.  Though  they  are  sim))le,  weak,  and  helpless, 
who  cannot  shift  for  themselves,  men  of  no  depth,  no  design,  yet 
God  preserves  them,  because  they  commit  themselves  to  him,  and 
have  no  confidence  in  their  own  sufficiency.  Those  who  by  faith 
put  themselves  under  God's  protection  shall  be  safe. 
Let  David  speak  his  own  experience. 

[1.]  God  supported  him  under  his  troubles;  "  T  was  brought 
low,  was  plunged  into  the  depth  of  misery,  and  then  he  helped 
me;  helped  nie  both  to  bear  the  worst,  and  to  hope  the  best; 
helped  me  to  pray,  else  desire  had  failed;  helped  me  to  wait,  else 
faith  had  failed.  I  was  one  of  the  simple  ones  whom  God  pre- 
served ;  the  poor  man  who  cried,  and  the  Lord  heard  him,"  34.  6. 
Note,  God's  people  are  never  brought  so  low,  but  that  everlasting 
arms  are  under  them,  and  they  cannot  sink  who  are  sustained. 
Nay,  it  is  in  the  time  of  need,  at  the  dead  lift,  that  God  chooses 
to  help,   Deut.  32.  3G. 

[2.]  God  saved  him  out  of  his  troubles;  (v. 8.)  Thou  hast 
delivered:  which  means  either  the  preventing  of  the  distress  he 
was  ready  to  fall  into,  or  the  recovering  of  him  from  the  distress 
he  was  already  in.  God  graciously  delivered.  First,  His  soul 
from  death.  Note,  It  is  God's  great  mercy  to  us  that  we  are  alive ; 
and  the  mercy  is  the  more  sensible,  if  we  have  been  at  death's 
door,  and  yet  have  been  spared  and  raised  up,  just  turned  to 
destruction  and  yet  ordered  to  return ;  that  a  life  so  often  forfeited, 
and  so  often  exposed,  should  yet  be  lengthened  out,  is  a  miracle 
of  mercy.  The  deliverance  of  the  soul  from  spiritual  and  eternal 
death  is  especially  to  be  acknowledged  by  all  those  who  are  now 
sanctified,  and  shall  be  shorlly  glorified.  Secondly,  Wis  eyes  frotn 
tears;  that  is,  his  heart  from  inordinate  grief.  It  is  a  great  mercy 
to  be  kept  either  from  the  occasions  of  sorrow,  the  evil  that  causes 
grief,  or,  however,  from  being  swallowed  up  with  over-much 
sorrow.  When  God  comforts  those  that  are  cast  down,  looses  the 
mourners'  sackcloth,  and  girds  them  with  gladness,  then  he 
delivers  their  ci/es  from  tears,  which  yet  w  ill  not  be  perfectly  done 
till  we  come  to  that  world  where  God  shall  wipe  auay  all  tears 
from  our  eyes.  Tliirdly,  His  feet  from  falling ,  from  failing  into 
sin,  and  so  into  misery.  It  is  a  great  mercy,  when  our  feet  arc 
almost  gone,  to  have  God  hold  us  by  the  right  hand,  (72.  2,  23.) 
so  that,  though  we  enter  into  temptation,  we  are  not  overcome 
and  overthrown  by  the  temptation.  Or,  "Thou  hast  delivered 
my  feet  from  falling  into  tlie  grave,  when  I  had  one  foot  there 
already." 

2.  David,  in  his  returns  of  gratitude  to  God,  shewed  himself  a 
good  man.     God  had  done  all  this  for  him;  and  therefore, 

(1.)  He  will  live  a  life  of  delight  in  God;  (i'.7.)  Return  unto 
thy  rest,  O  my  soul,  [1.]  "Repose  thyself  and  be  easy,  and  do 
not  agitate  thyself  so  with  distrustful  disquieting  fears,  as  thou 
hast  sometimes  done.  Quiet  thyself,  and  then  enjoy  thyself; 
God  has  dealt  kindly  with  thee,  and  therefore  thou  needegt  not 


rSALMS,  CXVl; 


Grateful  Acknowledgments. 


fear  that  ever  he  will  deal  hardly  with  thee."  [2.]  "Repose  thy- 
eelf  ill  God.  Return  to  him  as  thy  Rest,  and  seek  not  for  that 
rest  in  the  creature,  which  is  to  he  had  in  him  only."  God  is  the 
•oul's  Rest;  in  hini  only  it  can  dwell  at  ease;  to  him  therefore  it 
St  retire,  .nnd  rejoice  in  him.  He  has  dealt  bonnii/iilli/  with 
us;  he  has  provided  sufficiently  for  our  comfort  and  refreshment, 
tnd  encouraged  us  to  come  to  him  for  tlie  henefit  of  it,  at  all 
Jimes,  upon  all  occasions;  let  us  therefore  he  satisfied  with  that. 
Relwrn  to  tliat  rest  which  Christ  gives  to  the  leeary  and  heavy- 
laden,  Matlli,  11.  23.  Return  to  thy  Noah;  his  name  signifies 
rest,  as  the  dove,  when  she  found  no  rest,  returned  to  the  ark.  I 
know  no  word  more  proper  to  close  our  eyes  wilii  at  night,  when 
we  go  to  sleep,  nor  to  close  ihem  w  ilh  at  death,  that  long  sleep, 
than  this.  Return  to  tin/  Rest,  O  my  soul. 

(2.)  He  will  live  a  life  of  devoledncss  to  God;  (v. 9.)  I  will 
walk  before  the  Lord  in  t/ie  land  of  the  livinff,  that  is,  in  this 
world,  as  long  as  I  continue  to  live  in  il.  Note,  [1.]  It  is  our 
great  duty  to  loalk  before  the  Lord,  to  do  all  we  do  as  becomes  us 
in  his  presence,  and  under  his  eye;  to  approve  ourselves  to  him, 
as  a  holy  God,  by  conformity  to  him  as  our  sovereign  Lord,  by 
Bubjection  to  his  will,  and,  as  a  God  all-sufficient,  by  a  cheerful 
confidence  in  him.  /  am  the  Almighty  God,  walk  before  me, 
Gen.  17. 1.  We  must  walk  worthy  of  the  Lordunto  all  loell-pleasing . 
[  2.]  The  consideration  of  this,  that  we  are  in  the  land  of  the 
living,  should  engage  and  quicken  us  to  do  so.  We  are  spared 
and  continued  in  the  land  of  the  living,- by  the  power,  and  patience, 
and  tender  mercy,  of  our  God,  and  therefore  must  make  conscience 
of  our  duty  to  him.  The  land  of  the  living  is  a  land  of  mercy, 
which  we  ought  to  be  thankful  for;  it  is  a  land  of  o|)portunity, 
which  we  should  improve.  Canaan  is  called  the  land  of  the 
living,  (Ezek.  2G.  20.)  and  they  whose  lot  is  cast  in  such  a  vallev 
of  vision,  are  in  a  special  manner  concerned  to  set  the  Lord 
always  before  them.  If  God  has  delivered  our  soul  from  death, 
we  must  walk  before  him.     A  new  life  must  be  a  new  life  indeed. 

10.  I  believed,  therefore  have  I  spoken:  I  was 
c,reatly  afflicted  :  1 1.  I  said  in  my  haste,  All  men 
fire  liars.  12.  What  shall  I  render  unto  the  Lord 
/'or  all  his  benefits  toward  me?  13.  I  will  take  the 
it!])  of  salvation,  and  call  upon  the  name  of  the 
Lord.  14.  I  will  pay  my  vows  unto  the  Lord 
now  in  the  presence  of  all  his  people.  15.  Precious 
in  the  sight  of  tiie  Lord  is  the  death  of  his  saints. 
10.  O  Lord,  truly  I  am  thy  servant;  I  am  thy 
servant,  and  the  son  of  thine  handmaid  :  thou  hast 
loosed  iny  bonds.  17.  I  will  offer  to  thee  the 
sacrifice  of  thanksgiving,  and  will  call  upon  the 
name  of  the  Lord.  18.  I  will  pay  my  vows  unto 
the  Lord  now  in  the  presence  of  all  his  people, 
19.  In  the  courts  of  the  Lord's  house,  in  the 
midst  of  thee,  O  Jerusalem.    Praise  ye  the  Lord. 

The  Septuagint  and  some  other  ancient  versions  make  these 
verses  a  distinct  psalm  separate  from  the  former;  and  some  have 
called  it  yhe  Martyr's  psalm,  I  suppose  for  the  sake  of  «.  15. 

Three  things  here  David  makes  confession  ol : 

I.  His  faith  ;  {v.  10.)  I  believed,  therefore  have  I  spoken.  Which 
is  quoted  by  the  apostle,  (2  Cor.  4.  13.)  with  application  to  him- 
teif  and  his  fellow-ministers,  who,  though  they  suffered  for  Christ, 
were  not  ashamed  to  own  him.  David  believed  the  being, 
>rovidence,  and  promise,  of  God,  particularlv  the  assurance  God 
lad  given  him  by  Samuel,  that  he  should  exchange  his  crook  for 
a  sceptre:  a  great  deal  of  hardship  he  went  through,  in  the  belief 
of  this,  and  therefore  he  spake,  spake  to  God  by  praver  (v.  4.) 
by  praise,  «.  12.  Those  '.hat  believe  in  (iod  will  address  them- 
selves to  him.  He  spake  to  himself;  because  he  believed  he 
Mid  to  his  80ul,  Return  to  thy  Rest.     He  spake  to  others,  (otil  bis 


c: 


friends  what  his  hope  was,  an<l  what  the  ground  of  it,  tliough  it 
exasperated  Saul  against  him,  and  he  was  greatly  afflicted  for  it. 
Note.  They  that  l)elie\e  with  the  heart  must  confess  with  the 
mouth,  for  the  glory  of  Ciod,  the  encouragement  of  others,  and 
to  evidence  tlieir  own  sincerity,  Rom.  10.  10.  Acts,  9.  19,  20. 
They  that  live  in  hope  of  the  kingdom  of  glory  must  neill'.er  be 
afraid  nor  ashamed  to  own  their  obligation  to  him  that  purchased 
it  for  them,  Matth.  10.  22. 

II.  His  fear;  (v.  11.)  I  was  greatly  afflicted,  nud  ihen  I  said  in 
my  haste,  (somewhat  rashly  and  inconsiderately,  in  my  amaze- 
ment, so  some ;  when  I  was  in  a  consternation ;  m  my  flight,  so 
others;  when  Saul  was  in  pursuit  of  me,)  All  men  are  liars; 
all  with  whom  he  had  to  do,  Saul  and  all  his  courtiers;  his  friends, 
who,  he  thought,  would  have  stood  by  him,  deserted  him  and 
disowned  him,  when  he  fell  into  disgrace  at  court.  And  some 
think  it  is  especially  a  reflection  on  Samuel,  who  had  prcmiiseil 
him  the  kingdom,  but  deceived  him ;  for,  says  he,  /  shall  one  day 
perish  by  the  hand  of  Saul,  lSam.27. 1.  Observe,  1.  The  faith 
of  the  best  of  saints  is  not  perfect,  nor  always  alike  strong  and 
active.  David  believed,  and  spake  well,  (i>.  10.)  but  now,  through 
unbelief,  he  spake  amiss.  2.  When  we  are  under  great  and  sore 
afflictions,  especially  if  they  continue  long,  we  are  apt  to  grow 
weary,  to  despond,  and  almost  to  despair  of  a  good  issue.  Let  us 
not  therefore  be  harsh  in  censuring  others,  but  carefully  watch 
over  ourselves  when  we  are  in  trouble,  39.  1  . .  3.  3.  If  good 
men  speak  amiss,  it  is  in  their  haste,  through  the  surprise  of  a 
temptation,  not  deliberately  and  with  premeditation,  as  the  wicked 
man,  who  sUs  in  the  seat  of  the  seornful;  (Ps.  1.1.)  sits,  ai:d 
speaks  against  his  brother,  60.  19,  20.  4.  What  we  speak  amiss 
in  haste,  we  must  by  repentance  unsay  again,  (as  David,  31.  22.) 
and  then  il  shall  not  be  laid  to  our  charge.  Some  make  this  to 
be  no  rash  word  of  David's.  He  was  greatly  afflicted,  and  forced 
to  fly,  but  he  did  not  trust  in  man,  nor  make  flesh  his  arm. 
"  No,"  he  said,  "  all  men  are  liars;  as  men  of  low  degree  arc 
vanity,  so  men  of  high  degree  are  a  lie,  and  therefore  my  con- 
fidence was  in  God  only,  and  in  him  I  cannot  be  disappointed." 
In  this  sense  the  apostle  seems  to  make  it ;  (Rom.  3.  4.)  Lit  God 
be  fi'ue,  and  every  man  a  liar,  in  comparison  with  God.  All  men 
are  fickle  and  inconstant,  and  subject  to  change;  and  therefore 
let  us  cease  from  men,  and  cleave  to  God. 

III.  His  gratitude,  d.  12,  <tc.  God  had  been  better  to  him 
than  his  fears,  and  had  graciously  delivered  him  out  of  his 
distresses;  and,  in  consideration  hereof, 

1.  He  inquiires  what  returns  he  shall  make;  (i'.12.)  What 
shall  I  render  iinto  the  Lord  for  all  his  benefits  toward  me?  Here 
he  speaks,  (1.)  As  one  sensible  of  many  mercies  received  from 
God  ;  all  his  benefits.  This  psalm  seems  to  have  been  penned 
upon  occasion  of  some  one  particular  benefit,  (v.  6, 7.)  but  in  that 
one  he  saw  many,  and  that  one  brought  many  to  mind  ;  and 
therefore  now  he  thinks  of  all  God's  benefits  toward  him.  Note, 
When  we  sp.eak  of  God's  mercies,  we  should  magnify  them,  and 
speak  highly  of  them.  (2.)  As  one  solicitous  and  studious  how 
to  express  his  gratitude.  What  shall  I  render  iinto  the  Lord?  Not 
as  if  he  thought  he  could  render  anything  proportionable,  or  as  a 
valuable  consideration,  for  what  he  liad  received  ;  we  can  no  more 
pretend  to  give  a  recompence  to  God,  than  we  can  to  merit  any 
favour  from  him;  but  he  desired  to  i-enrler  something  acceptable, 
something  that  God  would  be  pleased  with  as  the  acknowledgment 
of  a  grateful  mind.  He  asks  God,  What  shall  I  rcitder?  Asks 
the  priest,  asks  his  friends,  or  rather,  asks  himself,  and  com- 
munes with  his  own  heart  about  it.  Note,  Having  received  many 
benefits  from  God,  we  are  concerned  to  inquire.  What  we  shall 
render  ? 

2.  He  resolves  what  returns  he  will  make. 

(1.)  He  will  in  the  most  devout  and  solemn  manner  offer  up 
his  praises  and  prayers  to  God,  r.  13,  17. 

[1.]  "/will  take  the  cup  of  salvation;  I  will  offer  the  drink- 
offerings  appointed  by  the  law,  in  token  of  my  thankfulness  to 
God,  and  rejoice  with  my  friends  in  (iod's  gnoduess  to  me;"  this 
is  called  the  cup  of  deliverance,  because  drunk  in  memory  of  the 
deliverance.     The  pious  Jews  had  sometimes  a  cnp  of  blessing,  at 


PSALMS,  CXVI,  CXVII. 


Grateful  Acknowledffmonts. 


ilieir  |)rivafe  meals,  which  the  master  of  the  family  drank  first  of, 
with  ihniiksiriving  to  God,  and  all  at  his  tai)le  drank  with  liiiii. 
IJiit  some  iiiidcrsland  if  not  of  the  cup  tliiit  lie  would  present  to 
(Jod,  Init  of  the  cup  that  God  would  put  into  his  hand.  /  will 
receive.  First,  The  cup  of  affliction.  iM;iny  good  uiterprelers 
understand  it  of  that  cup,  that  hitter  cup,  which  is  \et  sanctified  to 
the  saints,  so  that  to  them  it  is  a  cup  of  salc-atioti,  Phil.  1.19. 
This  shall  turn  to  my  salvation ;  it  is  a  means  of  s|>irituaJ  health. 
David's  sufferings  were  typical  of  Christ's,  and  we,  in  our's,  have 
communion  with  his,  and  his  cup  was  indeed  a  cup  of  salvation. 
"  God,  having'  hestowed  so  many  benefits  upon  me,  whatever  cup 
he  shall  put  into  my  hands,  I  will  readily  take  it,  and  not  dispute 
it;  welcome  his  holy  will."  Herein  David  spake  the  language  of 
the  Son  of  David  ;  (John,  10. 11.)  The  cup  that  my  Father  has 
given  me,  shall  I  not  lake  it,  and  drink  it?  SecmuUy,  The  cup 
of  consolation  ;  "  I  will  receive  the  benefits  God  bestows  upon  me 
as  from  his  hand,  and  taste  his  love  in  them,  as  that  which  is  the 
portion  not  only  of  mine  inheritance  in  the  other  world,  but  of  my 
cup  in  this." 

[  2.]  /  tvill  offer  to  thee  the  sacrifice  of  thanksgiving ;  the  thank- 
offerings  which  God  required.  Lev.  7.11 ,12,  &c.  Note,  Those 
whose  hearts  are  truly  thaidiful,  will  express  it  in  thank-offerings. 
We  must  first  give  our  ownsclves  to  God,  as  living  sacrifices, 
(Rom.  12. 1.  2Cor.  8. 5.)  and  then  lay  out  of  what  we  have,  for 
his  honour,  in  works  of  piety  and  charity;  doing  good  and 
commnnicating  are  sacrifices  with  which  God  is  ucll-pleased, 
(Heb.13. 15, 16.)  and  this  must  accompany  our  giving  thanks  to 
his  name.  If  God  has  been  bountiful  to  us,  the  least  we  can  do, 
in  return,  is,  to  be  bountiful  to  the  poor,  Ps.  1G.2,  3.  Why  should 
we  offer  that  to  God  which  cost  us  nothing  ? 

[3.]  /  will  call  vpon  the  name  of  the  Lord.  This  he  had  pro- 
liiised,  (l'.2.)  and  here  he  repeats  it,  (i'.  13.)  and  again,  v.  XI. 
.'f  we  have  received  kindness  from  a  man  like  ourselves,  we  tell 
him  that  we  hope  we  shall  never  trouble  him  again  ;  but  God  is 
pleased  to  reckon  the  prayers  of  his  people  an  honour  to  him,  and 
a  delight,  and  no  trouble  ;  and  therefore,  in  gratitude  for  former 
mercies,  we  must  seek  to  him  for  further  mercies,  and  continue  to 
call  vpon  him. 

(2.)  He  will  always  entertain  good  thoughts  of  God,  as  very 
tender  of  the  lives  and  comforts  of  his  people;  (u.  15.)  Precious  in 
the  sight  of  the  Lord  is  the  death  of  his  saints;  so  precious,  that  he 
will  not  gratify  Saul,  or  Absolom,  or  any  of  David's  enemies,  with 
U'li  death,  how  earnestly  soever  they  desire  it.  This  truth  David 
had  comforted  himself  with,  in  the  depth  of  his  distress  and 
danger;  the  event  having  confirmed  it,  he  comforts  others  with  if, 
\\ho  might  be  in  like  manner  ex|)osed.  God  has  a  people,  even 
in  this  world,  that  are  his  saints,  his  merciful  ones,  or  men  of 
mercy  ;  that  have  received  mercy  from  him,  and  shew  mercy  for 
his  sake.  The  sainfs  of  God  are  mortal  and  d^ing  ;  nay,  there  are 
those  that  desire  their  death,  and  labour  all  they  can  to  hasten  it, 
and  sometimes  prevail  to  be  the  death  of  them  ;  but  it  is  precious 
in  the  sight  of  the  Lord;  their  life  is  so,  (2  Kings,  1.13.)  their 
blood  is  so,  Ps.  72. 14.  God  often  wonderfully  prevents  the  death  of 
his  sainfs,  where  there  is  but  a  step  between  them  and  it ;  he  fakes 
special  care  about  their  death,  to  order  it  for  the  best,  in  all  the 
circumstances  of  it;  and  whoever  kills  them,  how  light  soever 
they  may  make  of  if,  they  shall  be  made  to  pay  dear  for  if,  when 
in(|uisifion  is  made  for  the  blood  of  the  saints,  Matlh.23.35. 
Though  no  man  lays  it  to  heart,  when  the  righteous  perish,  Go<l 
will  make  it  to  appear  that  he  lays  it  to  heart.  This  should  make 
us  willing  to  die,  to  die  for  Christ,  if  we  are  called  to  it,  that  our 
death  shall  be  registered  in  heaven  ;  and  let  that  be  precious  to 
us  which  is  so  to  God. 

(3.)  He  will  oblige  himself  to  be  God's  servants  all  his  days. 
Having  asked,  What  shall  I  render?  Here  he  surrenders  himself, 
which  was  more  than  all  burnt-offerings  and  sacrifice  ;  (v.  16.)  O 
Lord,  truly  I  am  thy  servant.  Here  is,  f  1.]  The  relation  in  which 
David  professes  to  stand  to  God  ;  "  lam  thy  servant  ;  I  choose  to 
be  so,  I  resolve  to  be  so,  I  will  live  and  die  in  thy  service."  He 
had  called  God's  people,  who  are  dear  to  him,  his  saints;  but, 
wlien  he  comes  to  apply  it  to  himself,  he  does  not  say.  Truly  I  am 


thy  saint;  (that  looked  too  high  a  title  for  himself ;)  but,  lam  lAg 
servant.  David  was  a  king,  and  yet  he  glories  in  this,  that  he  was 
God's  servant.  It  is  no  disparagement,  but  an  honour,  to  the 
greatest  kings  on  earth,  to  be  the  servants  of  the  God  of  heaven. 
David  does  not  here  com|)liment  with  God,  as  it  is  common 
among  men  to  say.  Lam  your  servant,  Sir;  No,  Lord,  I  am  truly 
thy  servant,  thou  knotvest  all  things,  thou  knowest  that  I  am  so. 
And  he  re|)eats  it,  as  that  which  he  took  pleasure  in  the  thoughts 
of,  and  which  he  was  resolved  to  abide  by  ;  "  /  am  thy  servant, 
I  am  thy  servant.  Let  others  serve  what  master  they  will,  truly 
lam  Ihy  servant."  [2.]  The  ground  of  that  relation:  two  wa\s 
men  came  to  be  servants.  First,  By  birth  ;  "  Lord,  I  was  born  in 
thy  house,  I  am  the  son  of  thine  handmaid,  and  therefore  thine." 
It  is  a  great  mercy  to  be  the  children  of  godly  parents,  as  it  obliges 
us  to  duty,  and  is  pleadable  with  God  for  mercy.  Secondly,  I5y 
redemption.  He  that  procured  the  release  of  a  captive  took  him 
fl>T  his  servant.  "  Lord,  thou  hast  loosed  my  bonds,  those  sorrows 
of  death  that  compassed  me,  thou  hast  discharged  me  from  them, 
and  therefore  /  am  thy  servant,  and  entitled  to  thy  protection,  as 
well  as  obliged  to  thy  work."  The  very  bonds  tvhich  thou  hast 
loosed  shall  tie  me  faster  unto  thee.     Patrick. 

(t.)  He  will  make  conscience  of  paying  his  vows,  and  making 
good  what  he  had  promised  ;  not  only  that  he  would  offer  the 
sacrifices  of  praise,  which  he  had  vowed  to  bring,  but  perform  all 
his  other  engagements  to  God,  which  he  had  laid  himself  under 
in  the  day  of  his  affliction;  (y.l4.)  I  will  pay  my  vows;  and  again, 
(u.l8.)  now  in  the  presence  of  all  his  people.  Note,  Vows  are 
debts  that  must  be  paid,  for  it  is  better  not  vow  than  vow  and 
not  pay.  He  will  pay  his  vows,  [1.]  Presently ;  he  will  ncjf,  like 
sorry  debtors,  delay  the  payment  of  them,  or  beg  a  day  ;  hut,  "  I 
will  pay  them  now,"  Eccl.5.4.  [2.]  Publicly ;  he  will  not  huddle 
up  his  praises  in  a  corner,  but  what  service  he  has  to  do  for  God, 
he  will  do  it  in  the  presence  of  all  his  people ;  not  for  ostentation, 
but  to  shew  that  he  was  not  ashamed  of  the  service  of  God,  and 
that  others  might  be  invited  to  join  with  him.  He  will  pay  his 
vows,  in  the  courts  of  the  tabernacle,  where  there  was  a  cloud  of 
Israelites  attending,  in  the  midst  of  Jerusalem,  that  he  might  bring 
devotion  into  more  reputation. 

PSALM  cxvn. 

This  psalm  is  short  and  sweet ;  I  doubt  the  reason  whii  we  sins:  it  so  often  us  irt 
do,  is,  for  the  shortness  of  it ;  but,  if  ire  rii^htht  understood  and  considered  it, 
ice  slioutd  sini^  it  oftener  for  tite  su'eetness  of  it,  especialltj  to  us  sinners  of  the 
Gentiles,  on  whom  it  easts  a  very  fnvourahle  eye.  Here  is,  I.  A  solemn  call 
to  all  nations  to  praise  God,  v.  1.  //.  Proper  matter  for  that  praise  si/f  cesffd, 
V.  2.  We  are  soon  weary  indeed  of  well  doin^,  if,  in  sin^iw^  this  psalm,  wc 
keep  not  up  those  pious  and  devout  affeetions  with  tehieh  the  spiritual  sacrifice 
of  praise  ouglit  to  be  kindled  and  kept  burning. 

1.  ir\  PRAISE  the  Lord,  all  ye  nations:  praise 
\y      liim,  all  ye  people.     2.  For  his  merciful 
kindness  is  great  toward  iis  :   and  the  truth  of  the 
Lord  enditreth  for  ever.     Praise  ye  the  Lord. 

There  is  a  great  deal  of  gospel  in  this  |)salm.  The  apostle  has 
furnished  us  with  a  key  to  it,  (Rom.  15.  11.)  where  he  quotes  it 
as  a  proof  that  the  gosjjel  was  to  be  preached  to,  and  would  be 
entertained  by,  the  Gentile  nations,  which  yet  was  so  great  a 
stumbling-block  to  the  Jews.  Why  should  that  offend  them, 
when  it  is  said,  and  they  themselves  had  often  sung  it.  Praise:  the 
Lord,  all  ye  Gentiles,  and  laud  him,  all  ye  people.  Some  of  the 
Jewish  writers  confess  that  this  psalm  refers  to  the  kingdom  of  the 
Messiah  ;  nay,  one  of  them  has  a  fancy  that  it  consists  of  two 
verses,  to  signify  that  in  the  days  of  the  Messiah  God  should  be 
clorified  by  two  sorts  of  people  ;  by  the  Jews,  according  to  the 
law  of  Moses,  and  by  the  Gentiles,  according  to  the  seven  precepts 
of  the  sons  of  Noah,  which  yet  should  make  one  church,  as  these 
two  verses  make  one  psalm.     We  have  here, 

1.  The  vast  extent  of  the  gospel-church,  v.  1.  For  many  ages, 
in  Judah  only  was  God  known,  and  his  name  praised.  The  sons 
of  Levi  and  the  seed  of  Israel  praised  him,  but  the  rest  of  thf 


nations  praised  gods  of  wood  and  Hone,  (Dan.  5. 4.)  while  there 
was  no  devotion  at  ail  paid,  at  least,  none  openly  that  we  know 
of,  to  the  living  and  true  God.  But  here  all  nations  are  called 
upon  to  praise  the  Lord,  which  could  not  be  applied  to  the  Old- 
Testament  times,  both  because  this  call  was  not  then  given  to  any 
of  the  Gentile  nations,  much  less  to  all,  in  a  language  Ihey  under- 
stood ;  and  because,  unless  the  people  of  the  land  became  Jews, 
and  were  circumcised,  they  were  not  admitted  to  praise  God  with 
them.  But  the  gospel  of  Christ  is  ordered  to  be  preached  to  all 
nations,  and  by  lilm  the  partition-wall  is  taken  down,  and  those 
that  were  afar  off  are  made  ni(jh.  This  was  the  mystery  which 
was  hid  in  prophecy  for  nianv  ages,  but  was  at  length  revealed  in 
the  accomplishment,  That  the  Gentiles  should  lie  fellow-heirs, 
Eph.3.3, 6.     Observe  here, 

( 1.)  Who  should  be  admitted  into  the  church  ;  all  nations,  and 
all  people.  The  original  words  are  Ihe  same  that  are  used  for  the 
heathen  that  rage,  and  the  people  that  imayitie  against  Christ ; 
(2.1.)  they  that  had  been  enemies  to  his  kingdom  should  become  i 
his  willing  subjects.  The  gospel  of  the  kingdom  was  to  be 
preached  to  all  the  world,  for  a  witilcss  to  all  nations,  Matlh. 
24.14.  Mark,  16. 15.  All  nations  shall  be  called,  an-d  to  some  of 
all  nations  the  call  shall  be  effectual,  and  they  shall  be  discipied. 

(2.)  How  their  admission  into  the  church  is  /oretold  ■,  bv  a 
repeated  call  Vo  praise  him.  The  tidings  of  the  gospel,  being  sent 
to  all  nations,  should  give  them  cause  to  praise  God  ;  the  institution 
of  gospel-ordinances  would  give  them  leave  and  opportunity  to 
praise  God  ;  and  ihe  power  of  gospel-grace  would  give  them  hearts 
to  praise  him.  Those  are  highly  favoured  whom  God  invites  by 
his  word,  and  inclines  by  his  Spirit,  to  praise  him,  and  so  make's 
to  be  to  him  for  a  name  and  a  praise.     See  Jer.13. 11. 

2,  The  unsearchable  riches  o{  ffosfel-gruee,  which  are  to  be  the 
matter  of  our  praise,  v.  2.  In  the  gospel,  those  celebrated  attri- 
butes of  God,  his  mercy  and  his  truth,  shine  most  bright  in 
themselves,  and  most  comfortably  to  us:  and  the  apostle,  where 
he  quotes  this  psalm,  takes  notice  of  these  as  the  two  great  things 
for  which  the  Gentiles  should  glorify  God,  (Rom.  15. 8,  9.)  for 
Me  truth  of  God,  and  for  his  mercy.  We,  that  enjoy  the  gospel, 
have  reason  to  praise  the  Lord,  ( 1 .)  For  the  power  of  his  mercy  ; 
His  merciful  kindness  is  great  toward  us:  it  is  strong,  so  the  word 
signifies;  it  is  mighty  for  the  pardon  of  mighty  sins,  (Amos,  5. 12.) 
and  for  the  working  out  of  a  mighty  salvation.  (2.)  For  the  per- 
petuity of  his  truth  ;  The  truth  of  the  Lord  endures  for  ever.  It 
was  mercy,  mere  mercy  to  the  (ientilcs,  that  the  gospel  was  sent 
among  them:  it  was  merciful  kindness  prevailing  toward  them 
above  their  deserts  ;  and  in  it  the  tnith  of  ihe  Lord,  of  his  pro- 
mise made  unto  the  fathers,  endures  for  ever;  for  though  the 
Jews  were  hardened  and  expelled,  yet  the  promise  took  its  effect 
in  the  believing  Cientiles,  the  spiritual  seed  of  Abraham.  Gods 
mercy  is  Ihe  fountain  of  all  our  comforts,  and  his  truth  the  founda- 
tion of  all  our  hopes,  and  therefore  for  botli  we  must  praise  ihe 
Lord. 


PSALMS,  CXVII.  CXVIII.  An  Invitation  to  Praise. 

1-   /^   GIVE  thanks  unto  the  Lord;   fjr  he  is 
\-f  good  :  because  his  mercv  enduretli  for  ever. 


PSALM  CXVIIL 

r*  is  prnbnble  that  DuuiJ  penned  this  psalm  when  he  had,  after  many  a  storm, 
tcealhered  his  point  at  lust,  and  giiined  a  full  possession  of  the  liingdom  to 
which  he  had  been  anointed.  lie  tlien  invites  and  stirs  up  his  friends  to  join 
with  him,  not  only  in  a  cheerful  acknowledgment  of  God's  goodness,  and  a  cheer- 
ful dependence  upon  that  goodness  for  the  future,  but  in  a  believing  expectation 
of  the  promised  Messiah,  of  uhose  kingdom  and  Ids  exaltation  to  it  his  were 
typical :  to  him,  it  is  certain,  Ihe  prophet  here  bears  icitness,  in  the  latter  part 
of  the  psalm:  Christ  himself  applies  it  to  himself,  (Matfl).  21.42.)  and  the 
former  pari  of  (he  psalm  maij.  fairly,  and  without  forcing,  be  accommodated  to 
turn  and  his  undertaking.  Home  think  it  was  first  calculated  for  the  solemnity 
of  tite  bringing  of  the  ark  to  the  city  of  David,  and  was  aftenvard  sung  at 
the  feast  oj  tabernacles.  In  it,  I.  David  calls  upon  all  about  liim  to  give  to 
God  the  glory  of  his  goodness,  v.  1 .  .4.  II.  He  encourages  liimself  and  others 
to  trust  in  God,  from  the  experience  he  had  had  of  God's  power  and  pity  in  tlie 
great  and  kind  things  he  had  done  for  him,  v.  5.  .18.  ///.  He  gives  thanks 
for  his  advancement  to  the  throne,  as  it  was  a  figure  of  tlie  exaltation  of  Christ, 
r.  19.  .23.  IV.  The  yiople,  the  priests,  and  the  psalmist  himself,  triumph  in 
the  p^otprcl  of  thr  Kedeemer's  kingdom,  e.21..2a.  In  singing  this  psalm, 
fie  matt  glorify  God  for  his  goodness,  Am  goodness  to  us,  and  especially  his 
goodness  to  us  in  Jesus  Ch.ritt. 


2.  Let  Israel  now  say,  that  his  mercy  enihireth  for 
ever.  3.  Let  the  house  of  Aaron  now  say,  that  his 
mercy  endtireth  for  ever.  4.  Let  them  now  that 
fear  the  Lord  say,  that  his  mercy  endtireth  ior  ever. 
5.  I  called  upon  the  Lord  in  distress:  (he  Lord 
answered  me.  and  set  me  in  a  large  place.  6.  The 
Lord  is  on  my  side ;  1  will  not  fear:  what  can 
man  do  unto  me?  7.  The  Lord  taketh  my  part 
with  them  that  help  me  :  therefore  sliall  I  see  my 
desire  upon  tliein  that  hate  me.  8.  It  is  better  to 
trust  in  the  Loud  than  to  put  confidence  in  man. 
9.  It  is  better  to  trust  in  the  Lord  tiian  to  put 
confidence  in  princes.  10.  All  nations  compassed 
me  about :  but  in  the  name  of  the  Lord  will  I 
destroy  them.  11.  They  compassed  me  about; 
yea,  they  compassed  me  about :  but  in  the  name 
of  the  Lord  I  will  destroy  them.  12.  Tliey  com- 
passed me  about  like  bees  ;  they  are  quenched  as 
the  fire  of  thorns  :  for  in  the  name  of  the  Lord 
I  M'ill  destroy  them.  13.  Thou  hast  thrust  sore 
at  me,  that  I  might  fall :  but  the  Lord  helped  me. 
14.  The  Lord  is  my  strength  and  song,  and  is 
become  my  salvation.  15.  The  voice  of  rejoicing 
and  salvation  is  in  the  tabernacles  of  the  righte- 
ous :  the  right  hand  of  the  Lord  doelh  valiantly. 
H>.  The  right  hand  of  the  Lord  is  exalted:  the 
right  hand  of  the  Lord  doeth  valiantly.  17.  I  shall 
not  die,  but  live,  and  declare  the  works  of  the 
Lord.  18.  The  Lord  hath  chastened  me  sore  : 
but  he  hath  not  given  me  over  unto  death. 

It  appears  here,  as  often  elsewhere,  that  David  had  his  he-trr 
full  of  the  goodness  of  Ciod  ;  he  loved  to  think  of  it,  loved  to 
speak  of  it,  and  was  very  solicitous  that  God  might  have  the  praise 
of  it,  and  others  Ihe  comfort  of  it.  The  more  our  he;irts  are 
impressed  with  a  sense  of  God's  goodness,  the  more  Ihey  will  be 
enlarged  in  all  manner  of  obedience.     In  these  verses, 

I.  He  celebrates  God's  mercy  in  general,  and  calls  upon  others 
to  acknowledge  it,  from  their  own  experience  of  it;  (u.  1.)  O 
give  tlianks  unto  the  Lord,  for  he  is  not  only  good  in  himself,  but 
good  to  you,  and  his  mercy  endures  for  ever,  not  only  in  the  ever- 
lasting Fountain,  Ciod  himself,  but  in  the  never-failing  streams  of 
that  mercy  which  shall  run  parallel  with  the  longest  line  of  eter- 
nity, and  in  the  chosen  vessels  of  mercy,  who  will  be  everlasting 
monuments  of  it.     Israel,  and  the  house  of  Aaron,  and  all  that 

fear  God,  were  called  upon  to  trust  in  God;  (115. 9..  11.)  here 
they  are  called  upon  to  confess  that  his  mercy  endures  for  ever,  and 
so  to  encourage  themselves  to  trust  in  him  :  {v.  2  . .  4.)  priests  and 
people,  Jews  and  proselytes,  must  all  own  God's  goodness,  and 
all  join  in  Ihe  same  thankful  song ;  if  they  can  say  no  more,  let 
them  say  this  for  him,  that  his  mercy  endures  for  ever,  that  Ihey 
have  had  experience  of  it  all  their  days,  and  confide  in  it  for  good 
things  that  shall  last  for  ever.  The  praises  and  thanksgivings  of 
all  that  truly /ear  the  Lord,  shall  be  as  pleasing  to  him  as  those  of 
the  house  of  Israel,  or  the  house  of  Aaron. 

II.  He  preserves  an  account  of  God's  gracious  dealings  with 
him  in  particular,  which  he  conununicates  to  others,  that  they 
might  thence  fetch  both  songs  of  praise,  and  supports  of  faith, 
and  both  ways  God  would  have  glory.  David  had,  in  his  time, 
waded  Ihroush  a  great  deal  of  difficulty,  wliich  gave  him  great 
f »])<rii'iice  of  (iod's  goodness. 


PSALMS.  CXVIII. 


Grateful  Acknowledgments 


Let  us  tlierefore  observe  lierc, 

1.  The  great  tlistress  and  d;ingcr  tliat  he  had  been  in,  which  he 
reflects  upon,  for  tlie  mapiiifving  of  tJod's  goodness  to  him  in  his 
present  advancement.  There  are  many  who,  when  they  are  lifted 
up,  care  not  for  hearing  or  speaking  of  their  former  depressions  ; 
but  David  takes  all  occasions  to  remember  his  own  low  estate. 
He  was  in  distress,  (i-.5.)  greatly  straitened  and  at  a  loss:  there 
ivere  many  that  hated  him;  (f. 7.)  and  that  could  not  but  be  a 
grief  to  one  of  an  ingenuous  s]>irit,  that  strove  to  gain  the  good 
affections  of  all.  All  iintions  eonipassed  me  about,  r.  10.  All  the 
nations  adjacent  to  Israel  set  themselves  to  give  disturbance  to 
David,  when  he  was  newly  come  to  tlie  throne,  Philistines, 
Moabites,  Syrians,  Ammonites,  etc.  We  read  of  his  enemies  round 
about;  they  were  confederate  against  him,  and  thought  to  cut 
off  all  succours  from  hiiu.  This  endeavour  of  his  enemies  to 
surround  him  is  repeated  ;  (i'.  11.)  The;/  compassed  me  about,  yea, 
they  compassed  me  aboiit,  wiiich  intimates  that  they  were  virulent 
and  violent,  and,  for  a  time,  piTvalent,  in  their  attempts  against 
him,  and  that,  when  put  into  disorder,  they  rallied  again,  and 
pushed  on  their  design.  Tliey  compassed  me  about  like  bees,  so 
numerous  were  thev,  so  noisy,  so  vexatious  ;  they  came  flying 
upon  him,  came  upon  him  in  swarms,  set  upon  him  with  their 
malignant  stings  ;  but  it  was  to  their  own  destruction,  as  the  bee, 
they  say,  loses  her  life  with  her  sting,  Animamquc  in  vulneie ponit 
— She  lays  down  her  life  in  the  wound.  Lord,  how  are  they 
increased  that  trouble  me  ! 

Two  ways,  David  was  brought  into  trouble  ;  (1.)  By  the  injuries 
that  men  did  him  ;  (v.  13.)  Thon  (O  enemy)  hast  thrust  sore  at  me, 
with  nianv  a  desperate  ])ush,  that  I  miylit  Jail  into  sin  and  into 
ruin.  Thrustinrf,  thou  hast  thrust  at  me,  (so  the  word  is,)  so  that 
I  was  ready  to  fall.  Satan  is  the  great  enemy  that  thrusts  sort 
at  us  by  his  temptations,  to  cast  us  down  from  our  excellency,  that 
we  may  fall  from  our  God,  and  from  our  comfort  in  him  ;  and,  if 
God  had  not  upheld  us  by  his  grace,  his  thrusts  had  been  fatal  to 
us.  (2.)  By  the  afflictions  which  God  laid  upon  him;  (y.  18.) 
The  Lord  has  chastened  me  sore.  Men  thrust  at  him  for  his 
destruction,  God  chastened  him  for  his  jHStruction  ;  they  thrust 
at  him  with  the  malice  of  enemies,  God  chastened  him  with  the 
love  and  tenderness  of  a  Father.  Perhaps  he  refers  to  the  same 
trouble  which  God,  the  Author  of  it,  designed  for  his  profit,  that 
by  it  he  might  partake  of  his  holiness  ;  (Heb.l2. 10, 11.)  howbcif, 
men,  who  were  the  instruments  of  it,  meant  not  so,  neither  did 
their  heart  think  sn,  but  it  was  in  their  heart  to  cut  off  and  destroy, 
Isa.  10. 7.  What  men  intend  for  the  greatest  mischief,  God 
intends  for  the  greatest  good,  and  it  is  easy  to  say  whose  counsel 
shall  stand.  God  will  sanctify  the  trouble  to  his  people,  as  it  is 
his  chastening,  and  secure  the  good  he  designs;  and  he  will  guard 
them  against  the  troubles,  as  it  is  the  enemies'  thrusting,  and 
secure  them  from  the  evil  they  design,  and  then  we  need  not 
fear. 

This  account  which  David  gives' of  his  troubles  is  very  appli- 
cable to  our  Lord  Jesus  ;  many  there  were  that  hated  him,  hated 
him  without  a  cause;  they  compassed  him  about,  .lews  and  Romans 
surrounded  him  ;  they  thrust  sore  at  him;  the  Devil  did  so  when 
he  templed  him,  his  |)erseculors  did  so  when  they  reviled  him  ; 
nay,  the  Lord  himself  chastened  him  sore,  bruised  him,  and  put 
him  to  grief,  that  by  his  stripes  ice  miqht  be  healed. 

2.  The  favour  God  vouchsafed  to  him  in  hisdistress.  (1.)  God 
heai'd  his  prayer;  (n. 5.)  "  lie  answered  me  with  enlargements, 
he  did  more  for  me  than  I  was  able  to  ask  ;  he  enlarged  my  heart 
in  prayer,  and  yet  gave  more  largely  than  I  desired."  He 
answered  me,  and  set  me  in  a  large  place,  (so  we  read  it,)  where 
I  had  room  to  bestir  mvself,  room  to  enjoy  myself,  and  room  to 
thrive  ;  and  the  large  place  was  the  more  comfortable,  because 
he  was  brought  to  it  out  of  distress,  4.1.  (2.)  God  baffled  the 
designs  of  his  enemies  against  him  ;  They  are  quenched  as  the 
fire  of  thorns,  («.12.)  which  burns  furiouslv  for  a  while,  makes  a 
great  noise  and  a  great  blaze,  but  is  presently  out,  and  cannot  do 
the  mischief  that  it  threatened  :  sucli  was  the  fury  of  David's 
enemies  ;  such  is  the  laughter  of  the  fool,  Hke  the  crackling  of 
llinrns  under  a  pot,  (Eccl.7.6.)  and  such  is  the  anger  of  the  fool. 


which  therefore  is  not  to  be  feared,  any  more  than  his  laughter  is 
to  be  envied,  but  both  to  be  pitied.  They  thrust  .sore  at  him,  but 
the  Lord  helped  him,  (v.V-i.)  helped  him  to  keep  his  feet,  and 
maintain  his  ground.  Our  spiritual  enemies  had  long  before  this 
been  our  ruin,  if  God  had  not  been  our  Helper.  (:J.)  G'xl  pre- 
served his  life  when  there  was  but  a  step  between  him  ami  dei.lh  ; 
(i'.  18.)  "  He  that  chastened  me,  but  he  has  not  given  me  over 
unto  death,  for  he  has  not  given  me  over  to  the  will  of  my 
enemies."  To  llris  St.  Paul  seems  to  refer,  (2Cor.G.  !>.)  As  dying, 
and  behold,  we  live ;  as  chastened,  and  not  killed.  We  ought  not 
therefore,  when  we  are  chastened  sore,  inmiediately  to  despair  of 
life,  for  God  sometimes,  in  appearance,  turns  men  to  destruction, 
and  yet  saith.  Return  ;  sailli  unto  them.  Live. 

This  also  is  applicable  to  Jesus  Christ ;  Ciod  answered  him,  and 
set  him  in  a  large  place,  rpienched  the  fire  of  his  enemies'  rage, 
which  did  but  consume  themselves,  for  through  death  he  destroyed 
him  that  had  the  poiver  of  death;  he  lielped  him  through  his 
undertaking;  and  thus  far  he  did  not  give  him  over  vnlo  death, 
that  he  did  not  leave  him  in  the  grave,  nor  suffer  him  to  see  cor- 
ruption.     Death  had  no  dominion  ovi'r  him. 

a.  The  improvement  he  made  nf  this  favour. 

(1.)  It  encouraged  him  to  trust  in  God  :  from  his  own  expe- 
rience he  can  say.  It  is  better,  more  wise,  more  comfortable,  -iiid 
more  safe  ;  there  is  more  reason  for  it,  and  it  h  ill  speed  belter, 
to  trust  ill  the  Lord,  than  to  put  confidence  in  man,  yea,  though  it 
be  in  princes,  t'.8,9.  He  tliat  devotes  himself  to  God's  guidance 
and  government,  with  an  entire  dependence  upon  God's  wisdom, 
power,  and  goodness,  has  a  better  security  to  make  him  easy,  than 
if  all  the  kings  and  potentates  of  the  earth  should  undertake  to 
protect  him. 

(2.)  It  enabled  him  to  triumph  in  that  trust. 

[1.]  He  triumphs  in  God,  and  in  his  relation  to  him,  and 
interest  in  him  ;  (r.6.)  "  The  Lord  is  on  my  side.  He  is  a  righte- 
ous God,  and  therefore  espouses  my  righteous  cause,  and  will 
plead  it."  If  we  are  on  God's  side,  he  is  on  ours;  if  we  be  for 
him  and  with  him,  he  will  be  for  us  and  with  us;  (v.1.)  "  The 
Lord  takes  my  part,  and  stands  up  for  me,  with  them  that  help 
me.  He  is  to  me  among  my  helpers,  and  so  one  of  them  ;  he  is 
all  in  all,  both  to  them  and  me,  and  without  him  I  could  not 
help  myself,  nor  could  any  friend  I  have  in  the  world  help  me." 
Thus,  ((•.14.)  "  The  Lord  is  my  Strength,  and  my  Song  ;  I  make 
him  so;  without  him  I  am  weak  and  sad,  but  on  him  I  stay  myself 
as  my  Strength,  both  for  doing  and  suffering;  and  in  him  I  solace 
myself  as  my  Song,  by  which  I  both  express  my  Joy,  and  ease  my 
grief  ;  and,  n'.aking  him  so,  I  find  him  so  :  he  strengthens  my 
heart  wilh  his  graces,  and  rejoices  my  heart  with  his  comforts. " 
If  God  be  our  Strength,  he  must  be  our  Song;  if  he  work  all  our 
works  in  us,  he  must  have  all  praise  and  glory  from  us.  God  is 
sometimes  the  Strength  of  his  people,  when  he  is  not  their  .Song  ; 
they  have  spiritual  supports,  when  they  want  spiritual  delights; 
but  if  he  be  both  to  us,  we  have  abundant  reason  to  triumph  in 
him  ;  for  if  he  be  our  Strength  and  our  Song,  he  is  become  not 
only  our  Saviour,  but  our  S'Slvation  ;  for  his  being  our  Strength 
is  our  protection  to  the  salvation,  and  his  being  our  Song  is  an 
earnest  and  foretaste  of  the  salvation. 

[2.]  He  triumphs  over  his  enemies ;  now  shall  his  head  be  lifted 
up  above  them  ;   for. 

First,  He  is  sure  they  cannot  hurt  him;  "  God  is  for  me,  and 
then  I  xvill  not  fear  ichat  man  can  do  against  me,"  v.  6.  He  can 
set  them  all  at  definnce,  and  is  not  disturbed  at  .luy  of  their 
attempts.  "  They  can  do  nothing  to  me,  but  what  God  permits 
tliem  to  do;  they  can  do  me  no  real  damage,  for  they  cannot 
separate  between  me  and  God,  they  cannot  do  any  thing  but  what 
God  can  make  to  work  for  my  good.  The  enemy  is  a  man,  a 
depending  creature,  whose  power  is  limited,  and  subordinate  to  a 
higher  power,  and  therefore  I  will  not  fear  him."  Who  art  thov, 
that  thou  shouldest  be  afraid  of  a  man  /hat  shall  die?  Isa.  51. 12. 
The  apostle  quotes  this,  wilh  a]iplicalion  to  all  Christians ; 
(Heb.13.6.)  they  may  boldly  .say,  as  boldly  as  David  himself. 
The  Lord  is  my  Helper,  I  w'ill  not  fear  what  man  shall  do  unit 
me;  let  him  do  his  wors!. 


PSALMS,  CXVIII. 


The  Exaltation  of  the  Messiah 


Secondly,  He  is  srre  ihat  he  shall  bo  too  hard  for  them  at  last; 
••  I  shall  see  my  desire  vpon  ihcm  that  hate  me;  {v.l.)  I  shall  see 
liiem  defeated  in  llicir  dtsigiis  against  me  ;  nay,  In  the  name  of 
the  Lord  I  uill  destroy  ihcm  ;  (c.  10  . .  12.)  I  trust  in  the  name  of 
the  Lord  iliat  I  shall  destroy  them  ;  and  in  his  name  I  will  go 
forth  against  llieni,  depending  on  his  strength,  by  warrant  from 
nini,  and  with  an  eye  to  his  glory,  not  confiding  in  myself,  or 
takins  vengeance  for  myself."  Thus  he  went  forth  against  Goliath, 
vt  the  name  of  the  God  of  Israel,  1  Sam.  17.45.  David  says  this 
as  a  type  of  Christ,  who  triumphed  over  tiie  powers  of  darkness, 
(lestroNcd  them,  and  made  a  shew  of  them  openly. 

[3.]  He  triumphs  in  an  assurance  of  the  continuance  of  his 
comfort,  his  victory,  and  his  life. 

First,  Of  his  comfort;  (k.  15.)  The  voice  of  rrjoieiny  and  sal- 
vation is  in  the  tabernacles  of  the  righteous,  and  in  mine  particu- 
larly, in  my  family.  Tlie  dwellings  of  the  rij;liteous  in  this 
world  are  hut  tabernacles,  mean  and  moveable  ;  here  we  have  no 
city,  710  continuing  city.  But  these  tabernacles  arc  more  com- 
fortable to  them  than  the  palaces  of  the  wicked  are  to  them  ;  for  in 
the  house  where  religion  rules,  1.  There  is  salvation;  safety  from 
evil,  earnests  of  eternal  salvation,  which  is  come  to  this  house, 
Luke,  19. 9.  2.  Where  there  is  salvation,  there  is  cause  for 
rejoicing,  for  continual  joy  in  God.  Holy  joy  is  called  the  joy  of 
salvation,  for  in  that  there  is  abundant  matter  for  joy.  3.  Where 
there  is  rejoicing,  there  ought  to  be  the  voice  of  rejoicing,  praise, 
and  thanksgiving.  Let  God  be  served  with  joyfulness  and  glad- 
ness of  heart,  and  let  the  voice  of  that  rejoicing  be  heard  daily  in 
our  families,  to  the  glory  of  God,  and  the  encouragement  of  others. 

Secondly,  Of  his\ictory;  The  rig.'it  hand  of  the  Lord  docth 
valiantly,  (i'.  15.)  and  is  exalted ;  for  (as  some  read  it)  it  has 
exalted  me.  The  right  hand  of  God's  power  is  engaged  for  his 
people,  and  ii  acts  vigorously  for  them,  and  therefore  victoriously. 
For  what  difficulty  can  stand  before  the  divine  valour?  We  are 
Veak,  and  act  but  cowardly  for  ourselves  ;  but  God  is  mightv,  and 
^cts  valiantly  for  us,  with  jealousy  and  resolution,  Isa.  63. 5, 6. 
There  is  spirit,  as  well  as  strength,  in  all  God"s  operations  for  his 
>eople.  And  when  God's  right  hand  doeth  valiantly  for  our  sal- 
•lation,  it  ought  to  be  exalted  hi  our  praises. 

Thirdly,  Of  his  life  ;  (r.l7.)  "  I  shall  not  die  by  the  hands  of 
iiy  enemies  that  seek  my  life,  but  live,  and  declare  the  icorks  of 
ihe  Lord;  I  shall  live  a  monument  of  God's  mercy  and  power;  his 
works  shall  be  declared  in  me,  and  I  will  make  it  the  business  of 
my  life  to  praise  and  magnify  God,  looking  upon  that  as  the  end 
of  my  preservation."  Note,  It  is  not  worth  while  to  live  for  any 
other  )>urpose  than  to  declare  the  works  of  God,  for  his  honour, 
and  the  encouragement  of  others  to  serve  him  and  trust  in  him. 
Such  as  these  were  the  triumphs  of  the  Son  of  David,  in  Ihe 
assurance  he  had  of  the  success  of  his  undertaking,  and  that  the 
good  pleasure  of  the  Lord  should  j>rosper  in  his  hand. 

19.  Open  to  me  the  gates  of  righteousness  :  I 
will  go  in  to  them,  and  I  will  praise  the  Lord  : 
20.  This  gate  of  the  Lord,  into  which  the  righte- 
ous shall  enter.  21.  I  will  praise  thee  :  for  thou 
hast  heard  me,  and  art  become  m'y  salvation. 
22.  The  stone  which  the  builders  refused  is  become 
the  head-s<OMeof  the  corner.  23.  This  is  the  Lord's 
doing;  it  is  marvellous  in  our  eyes.  24.  This  ?s 
the  day  which  the  Lord  hath  made  ;  we  will 
rejoice  and  be  glad  in  it.  25.  Save  now,  I  beseech 
ihee,  O  Lord:  O  Lord,  I  beseech  thee,  send 
now  prosperity.  2G.  Blessed  he  he  that  cometh  in 
the  name  of  the  Lord  :  we  have  blessed  you  out 
of  the  house  of  the  Lord.  27.  God  is  the  Lord, 
wliich  hath  shewed  us  light :  bind  the  sacrifice 
will)  cords,  eveii  unto  the  horns  of  the  altar. 
28.  Thou  art  my  God,  and  I  will  praise  thee  :  th<m 


art  my  God,  I  will  exalt  thee.  29.  O  give  thanks 
unto  the  Lord  ;  for  he  is  good  :  for  his  mercy 
endiireth  for  ever. 

We  have  here  an  illustrious  prophecy  of  the  humiliation  and 
exaltation  of  our  Lord  Jesus,  his  sufferings,  and  the  glory  that 
should  follow.  Peter  thus  applies  it  directly  to  the  chief  priests 
and  scribes  ;  and  none  of  them  could  charge  him  with  misajiplying 
it.  Acts,  4.11.     Now  observe  here, 

1.  The  preface  with  which  this  precious  prophecy  is  mtroduced, 
r.  19..21.  1.  The  psalmist  desires  admission  into  the  sanctuary 
of  God,  there  to  celebrate  the  glory  of  him  that  cometh  in  the 
name  of  the  Lord;  Open  to  me  the  gates  of  righteousness.  So  the 
temple-gates  are  called,  because  they  were  shut  against  the  uncir- 
cumcised,  and  forbade  the  stranger  to  come  nigh  ;  as  the  sacri- 
fices there  offered  are  called  sacrifices  of  righteousness.  Those  that 
would  enter  into  comnmnion  with  God  in  holy  ordinances,  mwA 
become  humble  suitors  to  God  for  admission.  And  when  the  gales 
of  righteousness  are  opened  to  us,  we  must  go  into  them,  nuist 
enter  into  the  holiest,  as  far  as  we  have  leave,  and  praise  ihe 
Lord.  Our  business  within  God's  gates,  is,  to  praise  God  ;  there- 
fore we  should  long  till  the  gates  of  heaven  be  opened  to  us,  that 
we  may  go  into  them  to  dwell  in  God's  house  above,  where  wo 
shall  be  still  praising  him.  2.  He  sees  admission  granted  him  ; 
(«.20.)  This  is  the  gate  of  the  Lord,  the  gate  of  his  appointing, 
into  which  the  righteous  shall  enter;  as  if  he  had  said,  "  The  gate 
you  knocked  at  is  opened,  and  you  are  welcome,  AnocA,  and  it 
shall  be  opened  tinto  yon."  Some  by  this  gate  understand  Christ, 
by  whom  we  are  taken  into  fellowship  with  God,  and  our  praises 
are  accepted ;  he  is  the  Way;  there  is  no  coming  to  the  Father  but 
Ijyhim;  (John,  14. 6.)  he.  i%  ihe  Door  of  the  sheep  ;  (John,  10.  D.) 
he  is  the  Gate  of  the  temple,  by  whom,  and  bv  whom  only,  llie 
righteous,  and  they  only,  shall  enter,  and  come  into  God's  rigule- 
ousness,  as  the  expression  is,  69.27.  The  psalmist  triumphs  in 
the  discovery,  that  the  gate  of  righteousness,  which  had  been  so 
long  shut,  and  so  long  knocked  at,  was  now  at  length  opened. 
3.  He  promises  to  give  thanks  co  God  for  this  favour;  (r.  21.)  / 
will  praise  thee.  They  that  saw  Christ's  day  at  so  great  a  distance, 
saw  cause  to  praise  God  for  the  prospect ;  for  in  him  thev  saw 
that  God  had  heard  them,  had  heard  the  prayers  of  the  Old- 
Testament  saints,  for  the  coming  of  the  Messiah,  and  would  he 
their  Salvation. 

n.  The  prophecy  itself,  t).22,23.  This  may  have  some  refer- 
ejiice  to  David's  preferment;  he  was  the  stone  whom  Saul  and  his 
courtiers  rejected,  but  was  by  the  wonderful  providence  of  God 
advanced  to  he  the  head-stone  of  the  building;  but  its  principal 
reference  is  to  Christ:   and  here  we  have, 

1.  His  Inimiiiation  ;  he  is  the  Stone  which  ihe  builders  refused ; 
he  is  the  S.'one  cut  out  of  the  mountain  ivithout  hands,  Dan.  2.  34. 
He  is  a  stone,  not  only  for  strength,  and  firmness,  and  duration, 
but  for  life,  in  the  building  of  the  spiritual  temple  ;  and  yet  a  prc' 
cioiis  Stone  ;  (1  Pet.  2. 6.)  for  the  foundation  of  the  gospel-church 
must  be  sapphires,  Isa.  54. 2.  This  Stone  w  as  rejected  by  ihe 
builders,  by  the  rulers  and  people  of  the  Jews;  (Acts,  4.<!,10,11.) 
they  refused  to  own  him  as  tlie  Stone,  the  Rlcssiah  promised  ; 
they  would  not  build  their  faith  upon  him,  nor  join  themselves  to 
him  ;  they  would  make  no  use  of  him,  hut  go  on  in  their  building 
w  ithoiit  him ;  they  denied  him  in  the  presence  of  Pilate,  (.\cls,  3.13.) 
when  they  said.  We  have  no  king  but  Casar.  They  trampled  upon 
this  Stone,  threw  it  among  the  rubbish  out  of  the  city  ;  nay,  they 
stumbled  at  it.  This  was  a  disgrace  to  Christ,  but  it  proved  the 
ruin  of  those  that  thus  made  light  of  him.  Rejecters  of  Christ  are 
rejected  of  God. 

2.  His  exaltation  ;  he  is  become  the  Hcad-slone  of  ihe  corner ; 
he  is  rdvanced  to  the  highest  degree  both  of  honour  and  usefulness, 
to  be  above  all,  and  all  in  all.  He  is  the  chief  Corner-stone  in 
the  foundation,  in  whom  Jew  and  Gentile  are  united,  that  they 
may  be  built  up  one  holy  house.  He  is  the  chief  To{>-stone  in 
the  corner,  in  whom  the  building  is  completed,  and  who  must  in 
ail  things  have  the  pre-eminence,  as  ihe  Author  and  Finisher  ojoui 


f^SALMS,    CXVIII. 


The  Exallalioii  oi  Hie  Messiah. 


fnilh.  Tims  liislily/ms  Godexalted  him,  because  he  humbled  him- 
»•(//';  and  we,  in  c<)ni|)liatice  with  God's  design,  must  make  him 
liu!  FoiMiiiation  of  our  hiipo,  the  Centre  of  our  unity,  and  the  End 
of  our  hving-.      To  me  to  live  is  Clirist. 

3.  The  hand  of  Ciod  in  all  this;  This  is  the  Lord's  doing,  it  is 
from  the  Lord,  it  is  with  the  Lord  ;  it  is  the  product  of  his  counsel, 
it  is  his  contrivance;  hoth  the  humiliation  and  the  exaltation  of 
the  Lord  Jesus  were  his  work,  Acts,  '2.  '23. —  4.  27,  28.  lie  sent 
him,  sealed  him,  his  hand  went  with  him  throughout  his  whole  un- 
dertaking', and  from  first  to  last  he  did  his  Father's  will;  and  this 
ought  to  be  marvcllmis  in  our  eyes.  Christ's  name  is  Wonderful ; 
and  the  redemption  he  wrought  out  is  the  most  amazing  of  all 
God's  works  of  wonder;  it  is  what  the  angels  desire  to  look  into, 
and  will  be  admiring  to  eternity;  much  more  ought  we  to  admire 
it,  who  owe  our  all  to  it.  Without  controversy,  great  is  this  mys- 
tery of  godliness. 

in.  The  joy  wherewith  it  is  entertained,  and  the  acclamations 
which  attend  this  prediction. 

1.  Let  the  day  be  solemnized  to  the  honour  of  God  with 
great  joy;  {v.  24.)  This  is  the  day  the  Lord  has  made.  The 
whole  time  of  the  gospel-dispensation,  that  accepted  time,  that 
day  of  salvation,  is  what  the  Lord  has  made  so;  it  is  a  continual 
feast,  which  ought  to  be  kept  with  jov.  Or  it  may  very  fitlv 
be  understood  of  the  Christian  sabbath,  which  we  sanctify  in 
remembrance  of  Christ's  resurrection,  when  the  rejected  Stone 
began  to  be  exalted;  and  so,  (1.)  Here  is  the  doctrine  of  the 
Christian  sabbath;  It  is  the  day  which  the  Lord  has  wade,  has 
made  remarkable,  made  holv,  has  distinguished  it  from  oilier 
day.s;  he  has  made  it  for  man:  it  is  therefore  called  the  Lord's 
day,  for  it  bears  his  image  and  superscription.  (2.)  The  duty 
of  the  sabbath;  the  work  of  the  dav,  that  it  is  to  lie  done  in 
his  day;  We  vill  rejoice  and  be  glad  in  it;  not  only  in  the 
institution  of  the  dav,  that  there  is  such  a  day  appointed,  but  in 
Ihe  occasion  of  it,  Christ's  becoming  the  Head  of  the  corner. 
This  we  ought  to  rejoice  in,  both  as  his  honour  and  our  advan- 
tage. Sabbath  days  must  be  rejoicing  days,  and  then  they  are  to 
us  as  the  days  of  heaven.  See  what  a  good  Master  we  serve, 
who,  ha\ing  instituted  a  day  for  his  service,  appoints  it  to  be 
spent  in  holy  jov. 

2.  Let  the  exalted  Redeemer  be  met,  and  attended,  with  joyful 
hcsannas,  v.  25,  26. 

(1.)  Let  him  have  the  acclamations  of  the  people,  as  is  usual  at 
tJic  inauguration  of  a  prince;  let  every  one  of  his  loyal  subjects 
shout  for  joy  ;  Save  now,  J  beseech  thee,  O  Lord.  This  is  like 
Vivat  Rex — Lnng  live  the  King,  and  speaks  a  hearty  joy  for  his 
accession  to  the  crown,  an  entire  satisfaction  in  his  government, 
and  a  zealous  affection  to  the  interests  and  honour  of  it.  Ilosanna 
signifies,  Save  nnir,  I  beseech  thee.  [1.]  "  Lord,  siive  me,  I  be- 
seech thee;  let  this  Savinur  be  my  Saviour,  and,  in  order  to  that, 
my  Ruler;  let  me  be  taken  imder  his  protection,  and  owned  as 
one  of  his  willing  subjects.  His  enemies  are  my  enemies;  Lord, 
I  beseech  thee,  save  me  from  them.  Send  me  an  interest  in  that 
pros|>erity  which  his  kingdom  brings  with  it  to  all  those  that  en- 
tertain it.  Let  my  soul  prosper  and  be  in  health,  in  that  peace 
and  righteousness  which  his  government  brings,  72.  3.  Let  me 
have  victory  over  those  lusts  that  var  against  my  sonl,  and  let 
divine  grace  go  on  in  my  heart,  conqvering,  and  to  conquer." 
[2.]  "  Lord,  preserve  him,  I  beseech  thee,  even  the  Saviour  him- 
ielf,  and  send  him  prosperity  in  all  his  undertakings;  give  suc- 
cess to  his  gospel,  and  let  it  be  mighty  through  God,  to  the  pulling 
down  of  strong-holds,  and  reducing  souls  to  their  allegiance  to  him. 
Let  his  name  be  sanctified,  his  kingdom  come,  his  ivill  be  done;" 
thus  let  prayer  be  made  for  him  continvally,  72.  15.  On  the 
L'ird's  day,  when  we  rejoice  and  are  glad  in  his  kingdom,  we  must 
))ray  for  the  advancement  of  it  more  and  more,  and  its  establish- 
ment upon  the  ruins  of  the  Devil's  kingdom.  When  Christ  made 
his  public  entry  into  Jerusalem,  he  was  thus  met  by  his  well- 
wishers,  (Matth.  21.  9.)  Ilosanna  to  the  Son  of  David;  long  live 
King  Jesus  ;  let  him  reign  for  ever. 

(2.)  Let  the  priests,  the  Lord's  ministers,  do  their  part  in  this 


great  solemnity,  v.  26.  [1.]  Let  them  bless  the  prince  uilfi 
their  ])raises;  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord.  Jesus  Christ  is  he  that  cometh;  b  ipxefityoi:,  he  that  wij 
to  come,  and  is  yet  to  come  again,  Rev.  1.8.  lie  comes  ?:.■  the 
name  of  the  Lord,  with  a  commission  from  him,  to  act  for  him, 
to  do  his  will,  and  to  seek  his  glory;  and  therefore  we  must  say, 
Blessed  be  he  that  cometh;  we  must  rejoice  that  he  is  come, 
wc  must  speak  well  of  him,  admire  him,  and  esteem  him  higli!<, 
as  one  we  are  eternally  obliged  to  ;  call  him  blessed  Jesii^, 
blessed  for  ever,  45.  2.  We  must  bid  him  welcome  into  our 
hearts,  saying,  "  Come  in,  thou  blessed  of  the  Lord  ;  come  in  bv 
thy  grace  and  Spirit,  and  take  possession  of  me  for  thine  own." 
We  must  bless  his  faithful  ministers  that  come  in  his  name,  ami 
receive  them  for  his  sake,  Isa.  52.  7.  John,  13.  20.  We  must  pray 
for  the  enlargement  and  edification  of  his  church  ;  for  the  ripening 
of  things  for  his  second  coming;  and  then,  that  he  who  has  said. 
Surely  I  come  quickly,  would  even  so  come.  [2.]  Let  them  bless 
the  people  with  their  pravers;  We  have  blessed  you  out  of  the 
house  of  the  Lord.  Christ's  ministers  are  not  only  warranted, 
but  appointed,  to  pronounce  a  blessing,  in  his  name,  upon  all 
his  loyal  subjects  that  love  him  and  his  government  in  sincerity, 
Epii.  6.  24.  We  assure  you  that,  in  and  through  Jesus  Christ, 
vou  are  blessed  ;  for  he  came  to  bless  you;  "  You  are  blessed  out 
of  the  house  of  the  Lord  with  spiritual  blessings  in  heavenly  places, 
(Eph.  1.  3.)  and  therefore  have  reason  to  bless  him  who  hath  thus 
blessed  you." 

3.  Let  sacrifices  of  thanksgiving  be  offered  to  his  honour,  who 
offered  for  us  the  great  atoning  sacrifice,  v.  27.  Here  is,  ( 1.)  The 
pri\ilege  we  enjoy  by  Jesus  Christ ;  Ood  is  ihe  Lord  which  has 
shewed  vs  light ;  God  is  Jehovah,  is  known  by  that  name,  a  Ciod 
performing  what  he  has  promised,  and  perfecting  what  he  has 
I  begun,  E\od.  6.  3.  He  has  shewed  us  light,  he  has  given  us  the 
knowledge  of  himself  and  his  will;  he  has  shim'd  vpnn  vs,  so 
some;  has  favoured  us,  and  lifted  up  upon  us  the  light  of  his 
countenaiice;  he  has  given  us  occasion  for  joy  and  rejoicing, 
which  is  light  to  tlie  soul,  by  giving  us  a  prospect  of  everlasting 
light  in  hea\en.  The  day  winch  the  Lord  has  made  brings  light 
with  it,  true  light.  (2.)  The  duty  which  this  privilege  calls  for; 
Bi)id  the  sacrifice  with  cords,  that,  being  killed,  the  blood  of  it 
may  be  sprinkled  vpon  the  horns  of  the  altar,  according  to  the 
law;  or  perhaps  it  was  the  custom  (though  we  read  not  of  it  else- 
where) to  bind  the  sacrifice  to  the  horns  of  the  altar,  while  things 
were  getting  ready  for  the  slaying  of  it.  Or  this  may  have  a 
peculiar  significancy  here;  the  sacrifice  we  are  to  offer  to  God, 
in  gratitude  for  redeeming  love,  is,  ourselves,  not  to  be  slain  upon 
the  altar,  but  living  sacrifices,  (Rom.  13. 1.)  to  be  bound  to  the 
altar ;  spiritual  sacrifices  of  prayer  and  praise,  in  which  our  hearts 
must  be  fixed  and  engaged,  as  tho  sacrifice  was  bound  tvith  cords 
to  the  horns  of  the  altar,  not  to  start  back. 

Lastly,  The  psalmist  concludes  with  his  own  thankful  acknow- 
ledgments of  divine  grace,  in  which  he  calls  upon  others  to 
join  with  him,  t).28,  29.  (1.)  He  will  praise  God  himself,  and 
endeavour  to  exalt  him  in  his  own  heart,  and  in  the  hearts  of 
others,  and  this  because  of  his  covenant-relation  to  him,  and 
interest  in  him;  "  Thou  art  my  God,  on  whom  I  depend,  and  to 
whom  I  am  devoted,  who  ownest  me,  and  art  owned  by  me  ;  and 
therefore  I  will  praise  thee."  (2.)  He  will  have  all  about  him  to 
gi\  e  thanks  to  God  for  these  glad  tidings  of  great  joy  to  all  people, 
that  there  is  a  Redeemer,  even  Christ  the  Lord  ;  in  him  it  is  that 
God  is  good  toman,  and  that  his  mercy  endures  for  ever;  in  him 
the  covenant  of  grace  is  made,  and  in  him  it  is  made  sure,  made 
good,  and  made  an  everlasting  covenant.  He  concludes  this  psahi 
as  he  began  it;  (r.  1.)  for  God's  glory  must  be  the  alpha  ami 
onieaa,  the  beginning  and  the  end,  of  all  our  addresses  to  him. 
Hallowed  be  thy  name,  and  thine  is  ihe  glory.  And  this  fitly 
closes  a  prophecy  of  Christ.  The  angels  give  thanks  for  man's 
redemption.  Glory  to  God  in  the  highest,  (Luke,  2.  14.)  for  there 
is  on  earth  peace,  to  which  we  must  echo  with  our  hosannas,  ns 
they  did,  Luke,  19.  38.  Peace  in  heaven  to  us  through  Christ, 
and  therefore  Glory  in  the  highest. 


PSALMS.   CXIX. 


Devout  Breutliinns. 


PSALM  CXIX. 


This  II  a  psalm  by  itself,  like  none  "/  the  rest,  it  excels  them  till,  and  sliines  brigiitirst 
in  this  eotisteliiitioii.  It  is  miieli  Innffer  than  any  of  them  ;  vtnre  thun  ttvice  as 
long  as  any  of  tluin.  It  is  not  makini!  lon^'  prayers  that  Christ  censures,  but 
making  thnnfur  a  pretence ;  which  intimates  that  they  arc  in  themselves  good 
and  commendable.  It  seems  to  me  to  be  a  collection  of  Darid's pious  and  derout 
ejiicnlalions,  the  shurt  and  sudden  breathings  and  elevations  of  liis  soul  to  God, 
tehich  he  wrote  down  as  they  occurred,  and,  toward  the  latter  end  of  his  time, 
gathered  out  of  his  day-book,  where  they  lay  scaltctvd,  added  to  them  many  like 
leords,  and  digested  them  into  tJiis  psalm,  in  which  there  is  seldom  any  coherence 
between  the  verses,  hut,  like  Solomon's  proverbs,  it  is  a  chest  of  gold  rings, 
not  a  chain  of  gold  links.  And  we  nuiy  not  only  learn,  by  the  psalmist's 
e,rample,  to  accustom  ourselves  to  such  pious  ejaculations,  which  are  an  excellent 
means  of  maintaining  constant  communion  with  Gnd,  and  keeping  the  heart  in 
frame  for  the  more  solemn  exercises  of  religion,  but  we  must  make  use  of  the 
psalmists  words,  both  for  the  exciting,  and  for  the  e.rpre.ising,  of  our  devout 
affections;  what  some  have  said  of  this  psalm  is  true.  He  that  shall  lead  it 
considerately,  it  will  either  warm  hijii  or  shame  him. 

I,  The  composition  of  it  is  singular,  and  very  exact.  It  is  divided  into  twenty-two 
parts,  according  to  the  number  of  the  letters  of  the  Hebreiv  alphabet,  and  each 
part  consists  of  eight  verses ;  all  the  verses  of  the  first  part  beginning  with  Aleph, 
all  the  verses  of  the  second  with  Beth,  and  so  on,  without  any  flaw,  throughout 
the  whole  psalm.  Archbishop  Tillotson  says.  It  seems  to  have  more  of  poetical 
skill  and  number  in  it,  than  we  at  this  distance  can  easily  understand.  Some 
have  called  it  the  saints'  alphabet ;  and  it  were  to  be  wished  tve  had  it  as  ready 
in  our  memories,  as  the  very  letters  of  our  alphabet,  as  ready  as  our  ABC. 
Perhaps  the  penman  found  it  of  use  to  himself  to  observe  this  method,  as  it 
obliged  him  to  seek  for  thoughts,  atid  search  for  them,  that  he  mif;ht  fill  up  the 
quota  of  every  part  ;  and  the  letter  he  was  to  begin  ivith  might  lead  him  to  a 
word  which  might  suggest  a  good  sentence  ;  and  all  little  enough  to  rai.ie  any 
thing  that  is  good  in  the  barren  soil  of  our  hearts.  However,  it  would  be  of  use  to 
the  learners,  a  help  to  them,  both  in  committing  it  to  memory,  ami  in  calling  it  to 
niina  upon  occasion  ;  by  the  letter  the  first  word  would  be  got, and  that  would  bring 
in  the  whole  verse ;  thus  young  people  would  the  more  easily  learn  it  by  heart,  and 
retain  it  the  better  even  in  old  age.  If  any  censure  it  as  childish  and  tr(/7ing,  be- 
cause acrostics  are  now  quite  out  of  fashion,  let  them  know  that  the  royal  psalmist 
despises  their  censure  ;  he  is  a  tcaclier  of  babes,  and  if  this  method  may  be  beneficial 
to  them,  he  can  easily  stoop  to  it ;  if  this  be  to  be  vile,  he  will  he  yet  more  vile. 

II.  The  general  scope  and  design  of  it  is  to  magnify  the  law,  and  make  it  honour- 
able ;  to  set  forth  the  excellency  and  usefulness  of  divine  revelation,  and  to  re- 
commend it  to  us,  not  only  for  the  entertainment,  but  for  the  government,  oj 
ourselves,  by  the  psalmist's  own  example,  who  speaks  by  experience  of  the  benefit 
of  it,  and  of  the  good  impressions  made  upon  him  by  it ;  for  which  he  praises  God, 
and  earnestly  prays,  from  first  to  last,  for  the  continuance  of  God's  grace  with 
him,  to  direct  and  quicken  him  in  the  way  of  his  duty.  There  are  ten  several 
words  by  which  divine  revelation  is  called  in  this  psalm  ;  and  they  are  synony- 
mous, each  of  them  expressive  of  the  whole  compass  of  it,  (both  that  which  tells 
us  what  God  expects  from  us.  and  that  which  tells  what  we  may  expect  from 
him,  )  and  of  the  system  of  religion  which  is  founded  upon  it,  and  guided  by  it. 
The  things  contained  in  the  scripture,  and  drawn  from  it,  are  here  called,  1 .  God's 
law,  because  they  are  enacted  by  him  as  our  Sovereign.  2.  His  Mav,  because 
they  are  the  rule  both  of  his  providence  and  of  our  obedience.  3. His  testimonies, 
because  they  are  solemnly  declared  to  the  world,  and  attested  beyond  contradic- 
tion. -I.  His  comniiinihiients,  because  given  with  authority,  and  (as  the  word 
signifies)  lodged  with  its  as  a  trust.  5.  His  pvecejits,  because  prescribed  to 
us,  and  not  left  indifferent.  6.  His  word,  or  sayin;;,  because  it  is  the  declaration 
of  his  mind,  and  Christ,  the  essential  Eternal  Word,  is  all  in  all  in  it.  7.  His 
.in(l;;nients,  because  framed  in  infinite  wisdom,  and  because  liy  them  we  must 
both  judge  and  be  judged.  8.  His  righteousness,  because  it  is  all  holy,  just, 
and  good,  and  the  rule  and  standard  of  righteousness.  9.  His  statutes,  because 
they  are  fixed  and  determined,  and  of  perjietual  obligation.  10.  Hij  trnth,  or 
faiHifiilness,  because  the  principles  upon  which  the  divine  law  is  built  are  eternal 
truths.  And  I  think  there  is  but  one  verse,  (it  if  v.  122.)  !«  all  this  long  psalm, 
in  which  there  is  not  one  or  other  of  these  ten  words;  only  in  three  or  four  they 
are  used  concerning  God's  providence,  nr  David's  practice,  as  c.  76,84,121:  and, 
V.  132.  they  are  called  God's  name.  The  great  esteem  and  affection  David  had 
for  the  word  of  God,  is  the  more  admirable,  considering  how  little  he  had  of  it, 
in  comparbou  with  what  we  hare  ;  no  more  perhaps,  in  teriting,  than  the  first 
books  of  Moses,  lehich  were  but  the  dawning  of  this  day  ;  which  maif  shame  ut 
who  enjoy  the  full  discoveries  of  divine  revelation,  and  yet  are  so  cold  towards  it. 
In  singing  this  psalm,  there  is  trorkfir  all  the  derout  affections  of  a  sanctified 
soul ;  so  copious,  so  various,  is  the  matter  of  it.  We  here  find  that  in  which 
we  must  give  ^lory  to  Gml,  both  as  our  Ruler  and  great  Benefactor;  that  in 
which  we  are  to  teach  and  admonish  ourselves  and  one  another  ;  (so  many  are 
the  instructions  which  wc  here  find  about  a  religious  life;)  and  that  in  which 
we  ore  to  comfort  and  encourage  ourselves  and  one  another ;  so  many  are  the 
suret  experiences  oj  one  that  lived  such  a  life.  Here  is  something  or  other  to 
nut  the  case  of  every  Christian.  Is  any  afflicted?  Is  any  merry}  Each  wUl 
find  that  here  which  is  proper  for  them.  And  it  is  so  far  from  being  a  tediout 
Tepetition  of  the  same  thing,  as  may  seem  to  those  who  look  over  it  cursorilu, 
that,  if  we  duly  meditate  upon  it,  we  shall  find  almost  every  verse  has  a  new 
thought,  and  something  in  it  very  lively.  And  this,  as  many  other  of  David's 
psalms,  teaches  us  to  be  tententious  in  our  devotions,  both  alone  and  when 
others  join  with  us;  for,  ordinarily,  the  affections,  especially  of  weaker  Chris- 
Itnns,  ur«  more  likely  to  be  raited  and  kept  by  short  expressions,  the  sense  r/  I 
which  licM  in  a  little  room,  than  by  long  and  laboured  periods. 


gl 


1.  ALEPH. 
LESSED  a7'e  the  undefiled  in  the  way,  who 
walk  in  the  law  of  the  Lord.  2.  Ble.ssed 
are  they  that  keep  his  testimonies,  and  that  seek 
him  with  the  whole  heart.  3.  They  also  do  no 
iniquity  •.  they  walk  in  his  ways. 

The  psalmist  here  shews  that  godly  people  are  happy  people: 
they  are,  and  shall  be,  blessed  indeed.  Felicity  is  the  thing  we  all 
pretend  to  aim  at  and  pursue ;  he  does  not  say  here  wherein  it 
consists;  it  is  enough  for  us  to  know  what  we  must  do  and  be,  that 
we  may  attain  to  it,  and  that  we  are  here  told.  All  men  would  Lip 
happy,  but  few  take  the  right  way;  God  has  here  laid  before  us 
the  right  way,  which  we  may  be  sure  will  end  in  happiness,  though 
it  be  strait  and  narrow.  Blessednesses  are  to  the  righteous;  ull 
manner  of  blessednesses. 

Now  observe  the  characters  of  the  happy  people.  They  are  happy, 

1.  Who  make  the  will  of  God  the  rule  of  all  their  actions,  and 
govern  themselves,  in  their  whole  conversation,  by  that  rule;  they 
ti:atk  in  the  iaiv  of  the  Lord,  v.l.  God's  word  is  a  law  to  them, 
not  only  in  this  oi  that  particular  irtstance,  but  in  the  whole  course 
of  their  conversation  ;  they  walk  within  the  hedges  of  that  law, 
which  they  dare  not  break  through,  by  doing  any  thing  it  forbids; 
and  they  walk  in  the  paths  of  that  law,  which  they  will  not  trifle 
in,  but  press  font- (ltd  in  them  toward  the  mark,  taking  every  step 
bv  rule,  and  never  walking  at  all  adventures.  This  is  icalhing  in 
God's  tcays,  (r.  3.)  the  ways  which  he  has  marked  out  to  us,  and 
has  appointed  us  to  walk  in.  It  will  not  serve  us  to  make  re- 
ligion tlie  subject  of  our  discourse,  but  we  must  make  it  the  rule 
of  our  walk;  we  must  walk  in  his  ways,  not  in  the  way  of  the 
world,  or  of  our  own  hearts,  Job,  23.  10,  11. —  31.  7. 

2.  Who  are  upright  and  honest  in  their  religion ;  Undefiled  tn 
the  way ;  not  only  who  keep  themselves  pure  from  the  pollutions  of 
actual  sin,  unspotted  from  the  world,  but  who  are  habitually  sincere 
in  their  intentions ;  in  ukose  spirit  there  is  no  guile;  who  are  really 
as  good  as  they  seem  to  be,  and  row  the  same  way  as  they  look. 

3.  Who  are  true  to  the  trust  reposed  in  them,  asG«  d's  professing 
people.  It  was  the  honour  of  the  Jews,  that  to  them  were  com- 
mitted the  oracles  of  God;  and  blessed  are  they  who  preserve 
pure  and  entire  that  sacred  deposit;  who  keep  his  testimonies  as  a 
treasure  of  inestimable  value,  keep  them  as  the  apple  of  their 
eye,  so  keep  them  as  to  carry  the  comfort  of  them  themselves  to 
another  world,  and  leave  the  knowledge  and  profession  of  them  to 
those  who  shall  come  after  them  in  this  world.  Thev  who  would 
tvalk  in  the  law  of  the  Lord  must  keep  his  testimonies,  his  truths : 
those  will  not  long  make  conscience  of  good  practices,  who  do 
not  adhere  to  good  principles.  Or,  his  testimonies  may  denote 
his  covenant;  (he  ark  of  the  covenant  is  called  the  ark  of  the 
testimony;  those  do  not  keep  covenant  with  God  who  do  not  keep 
the  commandments  of  God. 

4.  Who  have  a  single  eve  to  God  as  their  chief  Good  and  highest 
End  in  all  they  do  in  religion;  {v.l.)  They  seek  him  with  their 
whole  heart.  They  do  not  seek  themselves  and  their  own  things, 
but  God  onl\  ;  this  is  that  which  they  aim  at,  that  God  may  be 
glorified  in  their  obedience,  and  that  they  may  be  happy  in  God's 
acceptance.  He  is,  and  will  be,  the  Rewarder,  the  Reward,  of  all 
those  who  thus  seek  him  diligently,  seek  him  with  the  heart ;  for  that 
is  it  that  God  looks  at  and  requires  ;  and  with  the  whole  heart ;  for 
if  the  heart  be  divided  between  him  and  the  world,  it  is  faulty. 

o.  Who  carefully  avoid  all  sin ;  {v.  3.)  They  do  no  iniquity  ; 
they  do  not  allow  themselves  in  any  sin,  they  do  not  commit  it  as 
those  do  who  are  the  servants  of  sin ;  they  do  not  make  a  practice 
of  it,  do  not  make  a  trade  of  it;  they  are  conseious  to  themselves 
of  much  iniquity  that  clogs  them  in  the  ways  of  God,  but  not  of 
that  iniquity  which  draws  them  out  of  those  ways.  Blessed  and 
holy  are  they  who  thus  exercise  themselves  to  have  always  con- 
sciences void  of  offence. 

4 .  Thou  hast  commanded  us  to  keep  thy  precepts 
tliligentlv.     5.  O  that  my  ways  were  directed  to 


PSALMS,  CXIX. 


Devout  Breathings. 


keep  thy  statutes !   6.  Then  shall  I  not  l)e  ashamed, 
when  I  haA'e  respect  unto  all  thy  commandments. 

We  are  here  taught, 

1.  To  own  ourselves  under  the  liighcst  oblitfations  to  walk  in 
God's  law.  The  tempter  would  possess  men  with  an  opinion  tiiat 
they  are  at  their  liberty  whether  thev  will  make  the  word  of  God 
their  rule  or  no,  that  though  it  may  6e  good,  yet  it  is  not  so 
necessary  as  they  are  made  to  believe  it  is.  He  taught  our  first 
parents  to  question  the  command  ;  Hath  God  said,  ye  shallnot  eat? 
And  therefore  we  are  concerned  to  be  well-established  in  this  : 
(w.  4.)  Thou  hast  commanded  us  to  keep  thj  precepts,  to  make 
religion  our  rule  ;  and  to  keep  them  diligently,  to  make  religion 
our  business,  and  to  mind  it  carefully  and  constantly.  We  are 
bound,  and  must  obey  at  our  peril. 

2.  To  look  up  to  God  for  wisdom  and  grace  to  do  so;  (f.  5.") 
Oh  that  my  u-ai/s  icere  directed  accordingly  ;  not  only  that  all 
events  concerning  us  may  be  so  ordered  and  disposed  by  the  pro- 
vidence of  God,  as  not  to  be  in  any  thing  a  hinderance  to  us,  but 
a  furtherance  rather,  in  the  service  of  God,  but  that  our  hearts 
may  be  so  guided  and  influenced  by  the  Spirit  of  God,  that  we 
may  not  in  anv  thing  transgress  God's  commandments:  not  only 
that  our  eyes  niav  be  directed  to  behold  God's  statutes,  but  our 
hearts  directed  to  keep  them.  See  how  the  desire  and  prayer  of 
a  good  man  exactly  agree  with  the  will  and  command  of  a  good 
God  ;  "  Thou  wouldest  have  me  keep  thy  precepts,  and.  Lord,  I 
fain  would  keep  them."  This  is  the  ivill  of  God,  even  our  satic- 
ti/ication ;  and  it  should  be  our  will. 

3.  To  encourage  ourselves  in  the  way  of  our  dutv,  with  a  pros- 
pect of  the  comfort  we  shall  find  in  it,  v.  6.  Note,  (1.)  It  is  the 
undoubted  character  of  every  good  man,  that  he  fias  a  respect  to 
all  God's  commandments.  lie  has  a  respect  to  the  command, 
eyes  it  as  his  copv,  aims  to  conform  to  i',  is  sorry  wiien  in  he 
comes  short;  and  what  he  does  in  religion,  he  does  with  a  con- 
scientious regard  to  the  command,  because  it  is  his  duty.  He  has 
respect  to  all  the  commandments,  one  as  well  as  another,  because 
they  are  all  backed  with  the  same  authoritv,  (^Jam.  2. 10, 11.) 
and  all  levelled  at  the  same  end,  the  glorifving  of  God  in  our 
happiness.  Those  who  have  a  sincere  respect  to  any  command 
will  have  a  general  respect  to  every  command;  to  the  commands 
of  both  testaments  and  both  tables;  to  the  prohibitions  and  the 
precepts ;  to  those  that  concern  both  the  inward  and  the  outward 
man,  both  the  head  and  the  heart;  to  those  that  forbid  the  most 
pleasant  and  gainful  sins,  and  to  those  that  require  the  most  dif- 
ficult and  hazardous  duties.  (2.)  Those  who  have  a  sincere 
respect  to  all  God's  commandments,  shall  not  6e  as/iamed;  not 
only  they  will  thereby  be  kept  from  doing  that  which  will  turn  to 
their  shame,  but  thev  shall  have  confidence  toward  God,  and 
boldness  of  access  to  the  throne  of  his  grace,  iJohn,  3.  21.  They 
shall  have  credit  before  men,  their  honesty  will  be  their  honour; 
and  they  shall  have  clearness  and  courage  in  their  own  souls, 
they  shall  not  be  ashamed  to  retire  into  themselves,  nor  to  reflect 
upon  themselves,  for  their  hearts  shall  not  condemn  them.  David 
speaks  this  with  application  to  himself ;  they  that  are  upright 
may  take  the  comfort  of  their  uprightness;  "  As,  if  I  be  wicked, 
woe  to  me;  so,  if  I  be  sincere,  it  is  well  with  me." 

7.  I  will  praise  thee  with  uprightness  of  heart, 
when  I  shall  have  learned  thy  righteous  judg- 
ments. 8.  I  will  keep  thy  statutes:  O  forsake 
me  not  utterly. 

Here  is, 

1.  David's  endeavour  to  perfect  himself  in  his  religion,  and  to 
make  himself  (as  we  say)  master  of  his  business.  He  hopes  to 
learn  God's  righteous  judgments ;  he  knew  much,  but  he  was 
still  pressing  forward,  and  desired  to  know  more,  as  knowing  this, 
thai  he  had  7iot  yet  attained ;  but,  as  far  as  perfection  is  attain- 
able in  this  life,  he  reached  towards  it,  and  will  not  take  up  short 
of  it.  As  long  as  we  live,  we  must  be  scholars  in  Christ's  school, 
«nd  sit  at  his  feet ;  but  we  should  aim  to  be  head-scholari,  and  to 
vol..  n.  Ill 


get  into  the  highest  form.  God's  .judgments  are  all  righteous, 
and  therefore  it  is  desirable  not  only  to  learn  them,  but  to  be 
learned  in  them,  mighty  in  the  scriptures. 

2.  The  use  he  would  make  of  his  divine  learning.  He  coveted 
to  be  learned  in  the  laws  of  God,  not  that  he  might  make  himself 
a  name  and  interest  among  men,  or  fill  his  own  head  with  enter- 
taining speculations,  but,  ( 1.)  That  he  might  give  God  the  glory 
of  his  learning;  /  will  praise  thee,  when  I  have  learned  thy 
judgments :  intimating,  that  he  could  not  learn,  unless  God  taught 
him  ;  and  that  divine  instructions  are  special  blessings,  which  we 
have  reason  to  be  Ihankfid  for.  Though  Christ  keeps  a  free- 
school,  and  teaches  without  money  and  without  price,  yet  he 
expects  his  scholars  should  give  him  thanks  both  for  his  word  and 
for  his  Spirit;  surely  it  is  a  mercy  worth  thanks,  to  be  taught  so 
gainful  a  calling  as  religion  is.  Those  have  learned  a  good  lesson 
who  have  learned  to  praise  God,  for  that  is  the  work  of  angels, 
the  work  of  heaven.  It  is  an  easv  thing  to  praise  God  in  word 
and  tongue  ;  but  those  only  are  well  learned  in  this  mystery  who 
have  learned  to  praise  him  with  vprightness  of  heart,  are  inward 
with  him  in  praising  him,  and  sincerely  aim  at  his  glory  in  the 
course  of  their  conversation,  as  well  as  is  the  exercises  of  devotion. 
God  accepts  only  the  praises  of  the  upright.  (2.)  That  he  might 
himself  come  under  the  government  of  that  learning ;  When  I 
shall  have  learned  thy  righteous  judgments,  I  will  keep  thy  sta- 
tutes. We  cannot  keep  them,  unless  we  learn  them  ;  but  we 
learn  them  in  vain,  if  we  do  not  keep  them.  Those  have  well- 
learned  God's  statutes  who  are  come  up  to  a  full  resolution,  in  the 
strength  of  his  grace,  to  keep  them. 

3.  His  prayer  to  God  not  to  leave  him;  "  O  forsake  me  not; 
leave  me  not  to  myself,  withdraw  not  thy  Spirit  and  grace  from 
me,  for  then  J  shall  not  keep  thy  statutes."  Good  men  see  them- 
selves undone  if  God  forsakes  them  ;  for  then  the  tempter  will 
be  too  hard  for  them.  "  Though  thou  seem  to  forsake  me,  and 
threaten  to  forsake  me,  and  dost,  for  a  time,  withdraw  from  me, 
yet  let  not  the  desertion  be  total  and  final ;  for  that  is  hell.  O 
forsake  me  not  utterly  ;  for  woe  unto  me,  if  God  departs  from  me.'" 

2.     BETH. 
9.  Wherewithal  shall  a  young  man  cleanse  his 
By  taking  heed  thereto  according  to    thy 
word. 

Here  is,  1.  A  weighty  question  asked  ;  By  what  means  may  the 
next  generation  be  made  better  than  this  ?  Wherewithal  shall  a 
young  man  cleanse  his  way?  Cleansing  implies  that  it  is  polluted. 
Beside  the  original  corruption  we  all  brought  into  the  world  with 
us,  (from  which  we  are  not  cleansed  unto  this  day,)  there  are  many 
particular  sins  which  young  people  are  subject  to,  by  which  they 
defile  their  way  ;  youthful  lusts  ;  (2  Tim.  2.  22. 'i  these  render  their 
way  offensive  to  God  and  disgraceful  to  themselves.  Young  men 
are  concerned  to  cleanse  their  wav — to  get  their  hearts  renewed, 
and  their  lives  reformed  ;  to  make  clean,  and  keep  clean,  from  the 
coriuption  that  is  in  the  world  through  lust,  that  they  may  have 
both  a  good  conscience  and  a  good  name.  Few  young  people  do 
themselves  inquire  by  what  means  they  may  recover  and  preserve 
their  purity;  and  therefore  David  asks  the  question  for  them. 

2.  A  satisfactory  answer  given  to  this  question.  Young  men 
may  effectually  cleanse  their  way,  by  taking  heed  thereto  accord- 
ing to  the  word  of  God;  and  it  is  the  honour  of  the  word  of  God, 
that  it  has  such  power  and  is  of  such  use  both  to  particular  persons, 
and  to  communities,  whose  happiness  lies  much  in  the  virtue  of 
their  youth.  (1.)  Young  men  must  make  the  word  of  God  their 
rule,  must  acquaint  themselves  with  it,  and  resolve  to  conform 
themselves  to  it :  that  will  do  more  toward  the  cleansing  of  young 
men,  than  the  laws  of  princes,  or  the  morals  of  philosophers. 
(2.)  They  must  carefully  apply  that  rule,  and  make  use  of  it ;  they 
must  take  heed  to  their  way,  must  examine  it  by  the  word  of  God, 
as  a  touchstone  and  standard  ;  must  rectify  what  is  amiss  in  it  by 
that  regulator,  and  steer  by  that  chart  and  compass.  God's  word 
will  not  do  without  our  watchfulness,  and  a  constant  regard  both 
to  it  and  to  our  way,  that  we  may   compare  them  together.     The 


way? 


PSALMS.  CXIX. 


roiii  of  voung  mon  is  tillicr  living  al  large,  or  by  no  rule  at  all, 
or  dicosing  to  iheniselves  false  rules  ;  let  them  ponder  the  path 
of  their  feel,  and  walk  by  scripture-fules ;  so  thtir  way  shall  be 
clean,  and  they  shall  have  the  comfort  and  credit  of  it  here  and 
lor  ever. 

10.  With  my  whole  heart  have  I  sought  thee  : 

0  let  me  not  wander  from  thy  commandments. 

Here  is,  1.  David's  experience  of  a  good  work  God  had  wrought 
in  him,  which  he  takes  the  comfort  of,  and  pleads  with  God  ;  "  / 
have  sought  thee,  sought  to  thee  as  my  Oracle,  sought  after  thee 
as  mv  Happiness,  sought  thee  as  my  God  ;  for  should  not  a  people 
seek  unto  their  God?  If  I  have  not  yet  found  thee,  I  have  sought 
thee,  and  thou  never  saidsl.  Seek,  in  vain,  nor  wilt  say  so  to  me, 
for  /  have  sought  thee  with  my  heart,  with  my  tvhole  heart; 
sought  thee  only,  sought  thee  diligently." 

2.  His  prayer  for  The  preservation  of  that  work  ;  "  Thou  that 
hast  inclined  me  to  seek  thy  precepts,  never  suffer  me  to  wander 
from  them."  The  best  are  sensible  of  their  aptness  to  wander; 
and  the  more  we  have  found  of  the  pleasure  there  is  in  keeping 
God's  commandments,  the  more  afraid  we  shall  be  of  wandering 
from  them,  and  the  more  earnest  we  shall  be  in  prayer  to  God 
for  his  grace  to  prevent  our  wanderings. 

11.  Thy  word  have  I  hid  in  mine  heart,  that  I 
might  not  sin  against  thee. 

Here  is,  1.  The  close  application  which  David  made  of  the  word 
of  God  to  himself;  he  hid  it  in  his  heart,  laid  it  up  there,  that  it 
might  be  ready  to  him  whenever  he  had  occasion  to  use  it :  he 
laid  it  up  as  that  which  he  valued  highly,  and  had  a  warm  regard 
for,  and  which  he  was  afraid  of  losing  and  behig  robbed  of.  God's 
word  is  a  treasure  worth  laying  up,  and  there  is  no  laying  it  np 
safe  but  in  our  hearts;  if  we  have  it  only  in  our  houses  and  hands, 
enemies  may  take  it  from  us  ;  if  only  in  our  heads,  our  memories 
may  fail  us;  but  if  our  hearts  be  delivered  into  the  mould  of  it, 
and  the  impressions  of  it  remain  on  our  souls,  it  is  safe. 

2.  The  good  uses  he  designed  to  make  of  it  ;  that  I  might  not 
sin  against  tftke.  Good  men  are  afraid  of  sin,  and  are  in  care  to 
prevent  it ;  and  the  most  effectual  way  to  prevent  if,  is,  to  hide 
God's  word  in  our  hearts,  that  we  may  answer  every  temptation, 
as  our  Master  did,  with,  //  is  tvrittcn  ;  may  oppose  God's  precepts 
to  the  dominion  of  sin,  his  promises  to  its  allurements,  and  his 
tlireatenings  to  its  menaces. 

12.  Blessed  art  tliou,  O  Lord:  leach  me  thy 
statutes. 

Here,  1 .  David  gives  glory  to  God  ;  "  Blessed  art  thou,  O  Lord. 
Thou  art  infinitely  happy  in  the  enjoyment  of  thyself,  and  hast  no 
need  of  me  or  my  services;  yet  thou  art  pleased  to  reckon  thyself 
honoured  bv  them  ;  assist  me,  therefore,  and  then  accept  me." 
In  all  our  prayers  we  should  intermix  praises. 

2.  He  asks  grace  from  God;  "  Teach  me  thy  statutes ;  give  me 
to  know  and  do  my  duty  in  every  thing.  Thou  art  the  Fountain 
of  all  blessedness  ;  O  let  me  have  this  drop  from  that  Fountain, 
this  blessing  from   that  Blessedness;    Teach  me  thy  statutes,  that 

1  may  know  how  to  bless  thee,  who  art  a  blessed  God,  and  tiiat  I 
may  be  blessed  in  thee." 

13.  "With  my  lips  have  I  declared  all  the  judg- 
menls  of  thy  mouth.  14.  I  have  rejoiced  in  the 
way  of  thy  testimonies,  as  much  as  in  all  riches. 
15.  I  will  meditate  in  thy  precepts,  and  have 
respect  unto  thy  ways.  16.  I  will  delight  myself 
in  thy  statutes  :   I  will  not  forget  thy  word. 

Here,  1.  David  looks  back  with  comfort  upon  the  respect  he 
had  paid  to  tlie  word  of  God.  He  had  the  testimony  of  his 
conscience  for  him; 


Devout  Breathingg, 

(1.)  That  he  had  edified  others  with  what  he  had  been  taught 
out  of  the  word  of  God ;  (u.  13.)  With  my  lips  have  I  declared  all 
the  judgments  of  thy  mouth.  This  he  did,  not  only  as  a  king  in 
making  orders,  and  giving  judgment,  according  to  the  word  of 
God,  nor  only  as  a  prophet  by  his  psalms,  but  in  his  common 
discourse.  Thus  he  shewed  how  full  he  was  of  the  word  of  God, 
and  what  a  holy  pride*  he  took  in  his  acquaintance  with  it ;  for 
it  is  out  oj  the  abundance  of  the  heart  that  the  movth  speaks. 
Thus  he  did  good  with  his  knowledge  ;  he  did  not  hide  God's  word 
from  others,  but  hid  it  for  them ;  and,  out  of  that  good  treasure 
in  his  heart,  brought  forth  good  things,  as  the  householder  out  of 
his  store,  things  new  and  old.  They  whose  hearts  are  fed  with 
the  bread  of  life,  should  with  their  lips  feed  many.  He  had 
prayed,  (u.l2.)  that  God  would  teach  him;  and  here  he  pleads, 
"  Lord,  I  have  endeavoured  to  make  a  good  use  of  the  knowledge 
thou  hast  given  me,  therefore  increase  it;"  for  to  him  that  hat 
shall  be  given. 

(2.)  That  he  had  entertained  himself  with  it;  "  Lord,  teach  me 
thy  statutes ;  for  I  desire  no  greater  pleasure  than  to  know  and  do 
them,  D,14.  /  have  rejoiced  in  the  way  of  thy  commandments, 
in  a  constant  even  course  of  obedience  to  thee  ;  not  only  in  the 
speculations  and  histories  of  thy  v\'ord,  but  in  the  precepts  of  it, 
and  in  that  path  of  serious  godliness  which  they  chalk  out  to  nie. 

1  have  rejoiced  in  this,  as  much  as  zn  all  riches ;  as  much  as  ever 
any  worldling  rejoiced  in  the  increase  of  his  wealth.  In  the  way 
of  God's  commandments  I  can  truly  say.  Soul,  take  thine  ease."  In 
true  religion  there  is  all  riches,  the  unsearchable  riches  of  Christ. 

2.  He  looks  forward  with  a  holy  resolution  never  to  cool  in 
his  affection  to  the  word  of  God  ;  what  he  does,  that  he  will  do, 

2  Cor.  11.12.  They  th.at  have  found  pleasure  in  the  ways  of 
God,  are  likely  to  proceed  and  uerseVere  in  them. 

(1.)  He  will  dwell  much  upon  them  in  his  thoughts  ;  (y.l3.) 
I  will  meditate  in  iky  precepts.  He  not  only  discoursed  of  them 
to  others,  (many  do  that  oiily  to  shew  their  knowledge  and  au- 
thority,) but  he  communed  with  his  own  heart  about  them,  and 
took  pains  to  digest  in  his  own  thoughts  what  he  had  declared,  or 
had  to  declare,  to  others.  Note,  God's  words  ought  to  be  very 
much  the  subject  of  our  thoughts. 

(2.)  He  will  have  them  always  in  his  eye;  I  will  have  respect 
unto  thy  ways,  as  the  traveller  has  to  his  road,  which  he  is  in 
care  not  to  miss,  and  always  aims  and  endeavours  to  hit.  We  do 
not  meditate  on  God's  precepts  to  good  purposes,  unless  we  have 
respect  to  them  as  our  rule,  and  our  good  thoughts  produce  good 
works,  and  good  intentions  in  them. 

(3.)  He  will  take  a  constant  pleasure  in  communion  with  God, 
and  obedience  to  him.  It  is  not  for  a  season  that  he  rejoices  in 
this  light,  but  I  will  still,  I  will  for  ever,  delight  myself  in  thy 
statutes ;  not  only  think  of  them,  but  do  them  with  delight,  v.  10. 
David  took  more  delight  in  God's  statutes  than  in  the  pleasures 
of  his  court,  or  the  honours  of  his  camp  ;  more  than  in  his  sword 
or  in  his  harp :  when  the  law  is  written  in  the  heart,  duty  becomes 
a  delight. 

(4.)  He  will  never  forget  what  he  has  learned  of  the  things  of 
God  ;  "  I  will  not  forget  thy  word ;  not  only  I  will  not  quite  forget 
it,  but  I  will  be  mindful  of  it,  when  I  have  occasion  to  use  it." 
They  that  meditate  in  God's  word,  and  delight  in  it,  are  in  no 
great  danger  of  forgetting  it. 

3.     GIMEL. 
17.  Deal  bountifully  with  thy  servant,  t/tat  I 
may  live,  and  keep  thy  word. 

We  are  here  taught, 

1.  That  we  owe  our  lives  to  God's  mercy.  David  prays.  Deal 
bountifully  with  me,  that  I  may  live.  It  was  God's  bounty  that 
gave  us  life,  that  gave  us  this  life  ;  and  the  same  bounty  that  gav< 
it  continues  it,  and  gives  all  the  supports  and  comforts  of  it ;  if  with- 
held, we  die;  or,  which  is  equivalent,  our  lives  are  imbittered,  am' 
we  become  weary  of  them.  If  God  deals  in  strict  justice  with  us, 
we  die,  we  perish,  we  all  perish ;  if  these  forfeited  lives  be  preser»e<) 


*  The  use  of  the  tenn  pride,  in  a  favourable  >enic,  haa  already  been  pointed  out  as  on  inadveriency.— Ed. 


PSALMS.  CXIX. 


Devout  Breathings. 


Mjd  prolonged,  it  is  because  God  deals  bountifully  with  us, 
according  to  his  mercy,  not  according  to  our  deserts.  The 
continuance  of  the  most  uscfid  life  is  owing  to  God's  bounty,  and 
on  that  we  must  have  a  continual  dependence. 

2.  That  therefore  we  ought  to  spend  our  lives  in  God's  service. 
Life  is  t/ierrfore  a  choice  mercy,  because  it  is  an  opportunity  of 
obeying  God  in  this  world,  where  there  are  so  few  that  do  glorify 
him;  and  this  David  had  in  his  eye;  "Not  that  I  may  live  and 
grow  rich,  live  and  be  merry;  but  that  I  may  live  and  keep  thy 
tcord,  may  observe  it  myself,  and  transmit  it  to  those  that  shall 
come  after,  which,  the  longer  I  live,  the  belter  I  shall  do." 

18.  Open  thou  mine  eyes,  that  I  may  behold 
wondrous  things  out  of  thy  law. 

Observe  here, 

1.  That  there  are  wondrous  things  in  God's  law,  which  we  are 
all  concerned,  and  should  covet,  to  behold;  not  only  strange 
things,  which  are  very  surprising  and  unexpected,  but  excellent 
things,  which  are  to  be  highly  esteemed  and  valued,  and  things 
which  were  long  hid  from  the  icise  and  prudent,  but  are  now 
revealed  unto  babes.  If  there  were  wonders  in  the  law,  much  more 
in  the  gospel,  where  Christ  is  all  in  all,  whose  narce  is  Wonderful. 
Well  may  we,  who  are  so  nearly  interested,  desire  to  behold  these 
wondrous  things,  when  the  angels  themselves  reach  to  look  into 
them,  1  Pel.  1. 12. 

2.  Those  that  would  see  the  wondrous  things  of  God's  law  and 
gospel,  must  beg  of  him  to  open  their  eyes,  and  to  give  them  an 
understanding.  We  are  by  nature  blind  to  ihe  things  of  God,  till 
his  grace  cause  the  scales  to  fall  from  our  eyes;  and  even  those  in 
whose  hearts  God  has  said.  Let  there  be  light,  have  yet  need  to 
be  further  enlightened,  and  must  still  pray  to  God  to  open  their 
eyes  yet  more  and  more,  that  they  who  at  first  saw  men  ai  trees 
walking,  may  come  to  see  all  things  clearly:  and  the  more  God 
opens  our  eyes,  the  more  wonders  we  see  in  the  word  of  God 
which  we  saw  not  before. 

19.  I  am  a  stranger  in  the  earth:  hide  not  thy 
commandments  from  me- 

Here  we  have, 

1.  The  acknowledgment  which  David  makes  of  his  own 
condition  ;  /  am  a  stranger  in  the  earth.  We  all  are  so,  and  all 
good  people  confess  themselves  to  be  so;  for  heaven  is  their 
home,  and  the  world  is  but  their  inn,  ihe  land  of  their  pilgrimage. 
David  was  a  man  that  knew  as  much  of  the  world,  and  was  as  well 
known  in  it,  as  most  men.  God  built  him  a  house,  established  his 
throne;  strangers  submitted  to  him,  and  people  that  he  had  not 
known  served  him ;  he  had  a  name  like  the  names  of  the  great 
men,  and  yet  he  calls  himself  a  stranger.  We  are  all  strangers 
on  earth,  and  must  so  account  ourselves. 

2.  The  request  he  makes  to  God  thereupon ;  Hide  not  thy 
commandments  from  me;  he  means  more;  "  Lord,  shew  thy 
commandments  to  me;  let  me  never  know  the  want  of  the  word 
of  God,  but,  as  long  as  I  live,  give  me  to  be  growing  in  mv 
acquaintance  with  it.  /  am  a  stranger,  and  therefore  stand  in 
need  of  a  guide,  a  guard,  a  companion,  a  comforter;  let  me  have 
Itiy  commandments  always  in  view,  for  they  will  be  all  this  to  me, 
all  that  a  poor  stranger  can  desire.  /  am  a  stranger  here,  and 
must  be  gone  shortly;  by  thy  commandments  let  me  be  prepared 
for  my  removal  hence." 

20.  My  soul  breaketh  for  the  longing  that  it 
hath  unto  thy  judgments  at  all  times. 

David  had  prayed  that  God  would  open  his  eyes,  (v.  18.)  and 
open  the  law  ;  {v.  19.)  now  here  he  pleads  the  earnestness  of  his 
desire  for  knowledge  and  grace,  for  it  is  Ihe  fervent  prayer  that 
avails  much. 

1.  His  desire  was  importunate;  3Iy  soul  breaketh  for  the  longing 
it  hath  to  thy  judgments;  or,  as  some  read  it,  " //  is  taken  up, 
and  wholly  emplnyed.    in  longing  for  thy  judgmenlt;  the  whole 


stream  of  its  desires  runs  in  this  channel.  I  ehall  think  mysell 
quite  broken  and  undone,  if  I  want  the  word  of  God,  th« 
direction,  converse,  and  comfort,  of  it." 

2.  It  was  constant;  at  all  times;  it  was  not  now  and  then,  iri 
a  good  humour,  that  he  was  so  fond  of  the  word  of  God  ;  but  it  it 
the  habitual  temper  of  every  sanctified  soul  to  hunger  after  the 
word  of  God,  as  its  necessary  food,  which  there  is  no  living 
without. 

21.  Thou  hast  rebuked  the  proud  that  are 
cursed,  which  do  err  from  thy  commandments. 

Here  is,  1.  The  wretched  character  of  wicked  people.  The 
temper  of  their  minds  is  bad  ;  they  are  i)rou(l,  they  magnify 
themselves  above  others;  and  yet  that  is  not  all;  they  magnify 
themselves  against  God,  and  set  up  their  wills  in  competition  with, 
and  opposition  to,  the  will  of  God,  as  if  their  hearts,  and  tongues, 
and  all,  were  their  own.  There  is  something  of  pride  at  the 
bottom  of  every  wilful  sin,  and  the  tenor  of  llieir  laws  is  no  better; 
They  do  err  from  thy  commandments,  as  Israel,  that  did  always 
err  in  their  hearts;  they  err  in  judgment,  and  embrace  principles 
contrary  to  thy  conmiandments,  and  then  no  wonder  that  they  err 
In  practice,  and  wilfully  turn  aside  out  of  the  good  way.  This  is 
the  effect  of  their  pride  ;  for  they  say.  What  is  the  Almighty, 
that  we  should  serve  him?     As  Pharaoh,  Who  is  the  Lord? 

2.  The  wretched  case  of  such.  Thev  are  certainly  cursed,  for 
God  resists  the  proud;  and  they  that  throw  off  the  commands  of 
the  law  lay  themselves  under  its  curse;  (Gal.  3. 10.)  and  he  that 
now  beholds  them  afar  nff,  will  shortly  say  to  them,  Go,  ye  cursed. 
The  proud  sinners  bless  themselves,  God  curses  them  ;  and  though 
the  most  direful  effects  of  this  curse  are  reserved  for  the  other 
world,  yet  they  are  often  severely  rebuked  ir)  this  world:  Provi- 
dence crosses  them,  vexes  them,  and,  wherein  they  dealt  proudly, 
God  shews  himself  above  them:  and  these  rebukes  are  earnests 
of  worse.  David  took  notice  of  the  rebukes  proud  men  were 
under,  and  it  made  him  cleave  the  more  closely  to  tlie  word  of 
God,  and  pray  the  more  earnestly  that  he  might  not  err  from 
God's  commandments.  Thus  .saints  get  good  by  God's  judgments 
on  sinners. 

22.  Remove  from  me  reproach  and  contempt; 
for  I  have  kept  thy  testimonies. 

Here,  1.  David  prays  against  the  reproach  and  contempt  of 
men ;  that  they  might  be  removed,  or,  as  the  word  is,  rolled, 
front  off  him.  This  intimates  that  they  lay  upon  him,  and  that 
neither  his  greatness  nor  his  goodness  could  secure  him  from  being 
libelled  and  lampooned:  some  despised  him,  and  endeavoured  to 
make  him  mean,  others  reproached  him,  and  endeavoured  to  make 
him  odious.  It  has  often  been  the  lot  of  those  that  do  well,  to  be 
ill-spoken  off.  It  intimates  that  they  lay  heavy  upon  him.  Hard 
and  foul  words  do  not  indeed  break  bones,  and  yet  they  are  very 
grievous  to  a  tender  and  ingenuous  spirit;  therefore  David  prays, 
"  Lord,  remove  them  from  me,  that  I  may  not  be  thereby  either 
driven  from  my  duty,  or  discouraged  in  it."  God  has  all  men's 
hearts  and  tongues  in  his  hand,  and  can  silence  Ivna;  lips,  and 
raise  up  a  good  name  that  is  trodden  in  the  dust;  to  him  we  may 
appeal  as  the  Assertor  of  right  and  Avenger  of  wrong,  and  may 
depend  on  his  promise,  that  he  will  clear  up  our  righteousness  as 
the  light,  37.  6.  Reproach  and  contempt  may  humble  us  and 
do  us  good,  and  then  it  shall  be  removed. 

2.  He  pleads  his  constant  adherence  to  the  word  and  way  of 
God;  For  I  have  kept  thy  testimonies.  He  not  only  pleads  bis 
innocency,  that  he  was  unjustly  censured,  but,  (1.)  That  he  was 
jeered  for  well-doing;  he  was  despised  and  abused  for  his  strictness 
and  zeal  in  religion :  so  that  it  was  for  God's  name's  sake  that  he 
suffered  reproach,  and  therefore  he  could  with  the  more  assurance 
beg  of  God  to  appear  for  him.  The  reproach  of  God's  people,  if  it 
be  not  removed  now,  will  be  turned  into  the  greater  honour  shortly. 
(2.)That  he  was  not  jeered  cut  of  well-doing;  "  Lord,  removo 
it  from  me,  for  I  have  kept  thy  testimonies  notwifhstandwg.* 


PSALMS,  CXIX. 


Devout  Breathings. 


If  hi  «  Any  of  trial  we  stilt  retain  our  integrity,  we  may  be  sure  it 
will  enil  well. 

2S.  Princes  also  did  sit  mid  speak  against  me: 
but  thy  servant  did  meditate  in  thy  statutes. 

See  here,  1.  How  David  was  abused  even  by  great  men,  who 
ehoiild  have  known  better  his  character  and  his  case,  and  have 
been  more  generous;  Princes  did  sit,  sit  in  council,  sit  in  judg- 
ment, and  speak  against  me.  What  even  princes  say  is  not  always 
right ;  but  it  is  sad  when  judgment  is  thus  turned  to  wormwood, 
when  those  that  should  be  the  protectors  of  the  innocent  are  their 
betrayers.  Herein  David  was  a  type  of  Christ,  for  they  were  the 
princes  of  this  world  that  vilified  and  crucified  the  Lord  of  glory, 
1  Cor.  2.  8. 

2.  What  method  he  took  to  make  himself  easy  under  these 
abuses ;  he  meditated  in  God's  statutes,  went  on  in  his  duty,  and 
did  not  regard  them;  as  a  deaf  man,  he  heard  not:  when  they 
•pake  against  him,  he  found  that  in  the  word  of  God  which 
spake  for  him,  and  spake  comfort  to  him,  and  then  none  of 
these  things  moved  him.  They  that  have  pleasure  in  communion 
with  God,  may  easily  despise  the  censures  of  men,  even  of 
princes, 

24.  Thy  testimonies  also   are  my  delight,  and 

my  counsellors. 

Here  David  explains  his  meditating  in  God's  statutes,  (i;.23.) 
which  was  of  such  use  to  him  when  princes  sat  and  spake  against 
him. 

1.  Did  the  affliction  make  him  sad?  The  word  of  Gad  com^ 
forted  liini,  and  was  his  delight,  more  his  delight  than  any  of  the 
pleasures  either  of  court  or  camp,  of  city  or  country.  Sometimes 
it  proves  that  the  comforts  of  the  word  of  God  are  most  pleasant 
to  a  gracious  soul  then  when  other  comforts  are  imbittered. 

2.  Did  it  perplex  him  ?  Was  he  at  a  loss  what  to  do  when  the 
princes  spake  against  him  ?  God's  statutes  were  his  counsellors,  and 
they  counselled  him  to  bear  it  patrently,  and  CDmmit  his  cause  to 
God.  God's  testimonies  will  be  the  best  counsellors,  both  to  prhiccs 
and  private  persons ;  They  are  the  men  of  my  counsel;  so  the  word 
is.  There  will  be  found  more  safety  and  satisfaction  in  consulting 
them  than  in  the  multitude  of  other  counsellors.  Observe  here, 
Those  that  would  have  God's  testimonies  to  be  their  delight,  must 
take  them  for  their  counsellors,  and  be  advised  by  them ;  and  let 
those  that  take  them  for  their  counsellors  in  close  walking,  take 
them  for  their  delight  in  comfortable  walking. 

4.  DALETH. 

25.  My  soul  cleaveth  unto  the  dust :  quicken 
thou  me  accordin <5  to  thy  word. 

Here  is,  1.  David's  -omplaint.  We  should  have  thought  his 
soul  soaring  to  heaven  ;  but  he  says  himself.  My  soul  not  only  rolls 
in  the  dust,  but  cleaves  to  the  dust;  which  is  a  complaint,  either, 
(1.)  Of  his  corruptions,  bio  inclination  to  the  world  and  the  body, 
(both  which  are  dust,)  and  that  which  follows  upon  it,  a  deadness 
to  holy  duties ;  when  he  would  do  good,  evil  teas  present  with  him. 
God  intimated  that  Adam  was  not  only  mortal,  but  sinful,  when 
he  said.  Dust  thou  art.  Gen.  3. 19.  David's  complaint  here  is  like 
St.  Paul's,  of  a  body  of  death  that  he  carried  about  with  him.  The 
remainders  of  in-dwelling  corruption  are  a  very  grievous  burthen 
to  a  gracious  soul.  Or,  (2.)  Of  h'ls  afflictions,  either  trouble  of 
mind  or  outward  trouble ;  without  rcere  fightings,  within  were 
(ears,  and  both  together  brought  him  even  to  the  dust  of  death, 
(22.  15.)  and  his  soul  clave  inseparably  to  it. 

2.  His  petition  for  relief,  and  his  plea  to  enforce  that  petition; 
"  Quicken  thou  jne  according  to  thy  word.  By  thy  providence  put 
life  info  my  affairs,  by  thy  grace  put  life  into  my  affections;  cure 
me  of  my  spiritual  deadness,  and  make  me  lively  in  my  devotion." 
Note,  When  we  find  ourselves  dull,  we  must  go  to  God,  and  bee 
of  him  to  quicken  us ;  he  has  an  eye  to  God's  word  as  a  means  of 
auickening,  (for  thf  words  which  God  speaks,,  they  are  spirit  and 


they  are  life  to  those  that  receive  them,)  and  as  an  encouragement 
to  hope  that  God  would  quicken  him,  having  promised  grace  and 
comfort  to  all  the  saints,  and  to  David  in  particular.  God's  word 
must  be  our  guide  and  plea  in  every  prayer. 

26.  I  have  declared  my  ways,  and  thou  heardest 
me:  teach  me  thy  statutes'  27.  Make  me  to 
understand  the  way  of  thy  precepts:  so  shall  I 
talk  of  thy  wondrous  works. 

We  have  here, 

1.  The  great  intimacy  and  freedom  that  had  been  between 
David  and  his  God.  David  had  opened  his  case,  opened  his  ^erv 
heart  to  God ;  "  /  have  declared  my  ivays,  and  acknowledged  thee 
in  them  all,  have  taken  thee  along  with  me  in  all  my  designs  and 
enterprises."  Thus  Jephihah  uttered  all  his  tvords,  and  Hczekiali 
spread  his  letters  before  the  Lord.  "  /  have  declared  my  ways, 
my  wants,  and  burthens,  and  troubles,  that  I  meet  with  in  my  way ; 
or  my  sins,  my  by-ways,  I  have  made  an  ingenuous  confession  ol 
them,  and  thou  heardest  me,  heardest  patiently  all  I  had  to  say, 
and  tookest  cognizance  of  my  case."  It  is  an  unspeakable  comfort 
to  a  gracious  soUl  to  think  with  what  tenderness  all  its  complaints 
are  received  by  a  gracious  God,   1  John,  5. 14,  15. 

2.  David's  earnest  desire  of  the  continuance  of  that  inlimacv; 
not  by  visions  and  voices  from  heaven,  but  by  the  word  and  S|(iril 
in  an  ordinary  way;  Teach  me  thy  statutes,  that  is,  Make  me  to 
understand  the  way  of  thy  precepts.  When  he  knew  God  had  heard 
his  declaration  of  his  ways,  he  does  not  say,  "Now,  Lord,  tell 
me  my  lot,  and  let  me  know  what  the  event  will  be;"  but,  "Now, 
Lord,  tell  me  my  duty,  let  me  know  what  thou  wouldcst  have  me 
to  do,  as  the  case  stands."  Note,  Those  who  in  ail  their  wri\s 
acknowledge  God,  may  pray  in  faith  that  he  will  direct  their  steps 
in  the  right  way.  And  the  surest  way  of  keeping  up  our  coiii- 
niunion  with  God,  is,  by  learning  his  statutes,  and  walking 
intelligently  in  the  way  of  his  precepts.     See  1  John,  1.  0,  7. 

3.  The  good  use  he  would  make  of  this,  for  the  hondur  of  God 
and  the  edification  of  others;  "Let  me  have  a  good  understanding 
of  the  way  of  thy  precepts,  give  me  a  clear,  distinct,  and  methodi- 
cal, knowledge  of  divine  things;  so  shall  I  talk,  with  the  more 
assurance,  and  more  to  the  purpose,  of  thy  rcondrovs  works."  We 
can  talk  with  a  better  grace  of  God's  wondrous  works,  the  wonders 
of  providence,  and  especially  the  wonders  of  redeeming  love, 
when  we  understand  the  way  of  God's  precepts,  and  walk  in 
that  way. 

28.  My  soul  melteth  for  heaviness:  strengthen 
thou  me  according  unto  thy  word.  29.  Remove 
from  me  the  way  of  lying:  and  grant  me  thy  law 
graciously. 

Here  is,  1.  David's  representation  of  his  own  griefs ;  My  soul 
melteth  for  heaviness,  which  is  to  the  same  purport  with  v. '2^. 
My  soul  cleaveth  to  the  dust.  Heaviness  in  the  heart  of  man  mak  s 
it  to  melt,  to  drop  away  like  a  candle  that  wastes.  The  peiiiient 
soul  melts  in  sorrow  for  s'm,  and  even  the  patient  soul  may  melt 
in  the  sense  of  affliction,  and  it  is  then  its  interest  to  pour  out  its 
soul  before  God. 

2.  His  request  for  God's  grace. 

(1.)  That  God  would  enable  him  to  bear  his  affliction  well,  and 
graciously  support  him  under  it;  "  Strengthen  thou  mc  with 
strength  in  my  soul,  according  to  thy  word,  which,  as  the  bread  ol 
life,  strengthens  man's  heart  to  undergo  whatever  God  is  pleased 
to  inflict.  Strengthen  me  to  do  the  duties,  resist  the  temptations, 
and  bear  up  under  the  burthens,  of  an  afflicted  state,  that  the  spirit 
may  not  fail.  Strengthen  me  according  to  that  word,  (Deul.  33. 25.) 
As  iky  day,  so  shall  thy  strength  he." 

(2.)  That  God  would  keep  him  from  usincany  unlawful,  indirect, 
means  for  the  extricating  of  himself  out  of  his  troubles;  (r. 29.) 
Ecmove  from  me  the  way  of  lying.  David  was  conscious  to  him- 
self of  a  proneness  to  this  sin ;  he  had,  in  a  strait,  cheated  Abi* 


PSALMS,  CXIX 


melech,  (I  Sam.  21.  2.)  find  Adiisli,  i'.  13.  and  ch.  27.  10.  Great 
Hifficiillies  are  great  leinplalions  to  palliate  a  lie  with  colour 
of  a  pious  fraud,  and  a  iioccssary  self-defence;  llicreforc  David 
prays,  thai  God  would  prevent  liiin  from  fallincc  into  this  sin  any 
more,  lest  he  should  settle  in  the  way  of  it.  A  course  of  lying, 
of  deceit,  and  dissimulation,  is  that  which  every  pood  man  dreads, 
anrl  which  we  are  all  concerned  to  beg  of  God  l>y  his  grace  to 
keep  us  from. 

( a.)  That  he  might  always  be  under  the  conduct  and  protection 
of  God's  government;  Grant  me  tJiy  law  graciously:  grant  me 
that  to  keep  me  from  the  uay  of  lying.  David  had  the  law 
written  with  his  own  hand  ;  for  the  king  was  obliged  to  transcribe 
H  copv  of  it  for  his  own  use;  (Deut.  17.  IS.)  but  he  prays  that  he 
might  have  it  written  in  his  heart;  for  then,  and  then  only,  we 
have  it  indeed,  and  to  good  purpose.  "  Grant  it  roe  more  and 
Diorc."  They  that  know  and  love  the  law  of  God,  cannot  but 
liesire  to  know  it  more,  and  love  it  better.  Grant  it  me  graciously ; 
l.e  begs  it  as  a  special  token  of  God's  favour.  Note,  We  ought 
^o  reckon  God's  law  a  grant,  a  gift,  an  unspeakable  gift,  to  value 
it,  and  pray  for  it,  and  to  gi\e  thanks  for  it  accordingly.  The 
divine  code  of  institutes  and  precepts  is  indeed  a  charter  of 
[)rivileges;  and  God  is  truly  gracious  to  those  whom  he  makes 
truly  gracious  by  giving  them  his  law. 

30.  I  have  chosen  the  way  of  trutli :  thy  judo:- 
ments  have  I  laid  he/ore  me.  31.  I  have  stuck 
unto  thy  testimonies:  O  Lord,  put  me  not  to 
fchame.  32.  I  will  run  the  way  of  thy  command- 
Aients,  when  thou  shait  enlarge  my  heart. 

1.  That  those  who  will  hiake  any  thing  to  purpose  of  their 
religion  must  first  make  it  their  serious  and  deliberate  choice  :  so 
David  did  ;  I  have  chosen  the  xcay  qJ  truth.  Note,  (1.)  The  way 
of  serious  godliness  is  the  uaij  of  truth ;  the  principles  it  is  founded 
on  are  of  eternal  truth,  and  it  is  the  only  true  way  to  happiness. 
(2.)  We  must  therefore  choose  to  walk  in  this  way,  not  because 
we  know  no  other  wav,  but  because  we  know  no  better ;  nay,  we 
know  no  other  safe  and  good  way.  Let  us  choose  that  way  for 
our  way,  which  we  will  walk  in,  though  it  be  narrow. 

2.  That  those  who  have  chosen  the  way  of  truth  must  have  a 
constant  regard  to  the  word  of  God  as  the  rule  of  their  walking; 
Thy  judgments  have  I  laid  before  me ;  as  he  who  learns  to  write 
lays  his  copy  before  him,  that  he  may  write  according  to  it,  as 
the  workman  lays  his  model  and  platform  before  him,  that  he  mav 
do  his  work  exactly.  As  we  must  have  the  word  in  our  heart,  by 
an  habitual  conformity  to  it,  so  we  must  have  it  in  our  eye,  by  an 
actual  regard  to  it  upon  all  occasions,  that  we  may  walk  accurately 
and  by  rule. 

3.  Th.at  those  who  make  religion  their  choice  and  rule  are 
likely  to  adhere  to  it  faithfully;  "/  have  stuck  to  thy  testimonies 
with  an  unchanged  affection,  and  an  unshaken  resolution;  stuck 
to  them  at  all  times,  through  all  trials.  I  have  chosen,  them,  and 
therefore  /  have  stuck  to  them."  Note,  The  choosing  Christian 
is  likely  to  be  the  steady  Christian  ;  those  that  are  Christians  by 
chance  tack  about,  if  the  wind  turn. 

4.  That  those  who  stick  to  the  word  of  God  may  in  faith 
expect  and  pray  for  acceptance  with  God;  for  David  means  that, 
ivhen  he  begs,  "Lord,  put  me  not  to  shame;  never  leave  me  to 
do  that  by  which  I  shall  shame  myself,  and  do  thou  not  reject  my 
IK?rviccs,  which  will  put  me  to  the  greatest  confusion." 

5.  That  the  more  comfort  God  gives  us,  the  more  duty  he 
vxpects  from  us,  u.  32.  Here  we  have,  (1.)  His  resolution  to  go 
I'n  visorously  in  religion  ;  /  vjill  run  the  way  of  thy  commandments. 
5'hose  that  are  going  to  heaven  should  make  haste  thither,  and  be 
siill  pressing  forward.  It  concerns  us  to  redeem  time  and  take 
pains,  and  to  go  on  in  our  business  with  cheerfulness;  we  then 
r:"  th^i  way  of  our  duty  when  we  are  ready  to  it,  and  pleasant 
li  it,  and  lay  aside  every  weight,  Heb.  12.  1.  (2.)  His  depend- 
j-ice  upon  God  for  grace  to  do  so ;   "I  shall  then  abound  in  thy 


Devout  Breathings. 

enlarges  the  hearts  of  his  people,  when  he  gives  them  wisdom; 
for  that  is  called  largnicss  of  heart,  1  Kings,  4.  29.  When  he 
sheds  ahroad  the  love  of  God  in  the  heart,  and  puts  gladness  there. 
The  joy  of  our  Lord  sUould  be  w  heels  to  our  obedience. 

6.  HE. 
33.  Teach  me,  O  Lord,  the  way  of  thy  statutes; 
and  I  shall  keep  it  unto  the  end.     34.  Give  me 
understanding',  and  I  shall   keep  thy  law;  yea,  I 
shall  observe  it  with  mi/  whole  heart. 

Here,  1.  David  prays  earnestly  that  God  himself  would  be  his 
Teacher;  he  had  prophets,  and  wise  men,  and  priests,  about  him, 
and  was  himself  well-instructed  in  the  law  of  God,  yet  he  be^s  to  be 
taught  of  God,  as  knowing  that  norie  teaehes  like  him,  Job,3G.  22. 
Observe  here,  (1.)  IK/iaf  he  desires  to  be  taught;  not  the  no/jo/is 
or  language  of  God's  statutes,  but  the  way  of  them ;  "  The  ivav 
of  applying  them  to  myself,  and  governing  myself  by  them  ;  teacii 
me  the  way  of  my  duly  which  thy  statutes  prescribe,  and  in  every 
doubtful  case  Ifct  me  know  what  thou  wouldest  have  me  to  do, 
let  me  hear  the  word  behind  me,  saying.  This  is  the  way,  walk 
in  it,"  Isa.  30.21.  (2.)  JIow  he  desires  to  be  taught;  in  such 
a  way  as  no  man  could  teach  him  ;  Lord,  give  me  vnderstanding. 
As  the  God  of  nature,  he  has  given  us  intellectual  powers  and 
faculties;  but  here  we  are  taught  to  pray,  that,  as  the  God  of 
grace,  he  would  gi\e  us  understanding  to  use  those  powers  and 
faculties  about  the  great  things  which  belong  to  our  peace,  which, 
through  the  corruption  of  nature,  we  are  averse  to;  Give  me 
understanding,  an  enlightened  understanding;  for  it  is  as  good  to 
have  no  understanding  at  all  as  not  to  have  it  sanctified.  Nor 
will  the  spirit  of  revelation  in  the  word  answer  the  end,  unless  we 
have  the  spirit  of  wisdom  in  the  heart.  This  is  that  which  we  are 
nidebted  to  Christ  for;  for  the  Son  of  God  is  come,  and  has  given 
us  7tnderstanding,  1  John.  5.  20. 

2.  He  promises  faithfully  that  he  would  be  a  good  scholar;  if 
God  would  leach  him,  he  was  sure  he  should  learn  to  good  pur- 
pose; "  I  shall  keep  thy  law,  which  I  shall  never  do  unless  I  Im: 
taught  of  God,  and  therefore  I  earnestly  desire  that  1  mav  be 
taught."  If  God,  by  his  Spirit,  gives  us  a  right  and  good  under- 
standing, we  shall  be,  (1.)  Constant  in  our  obedience;  "  f  shall 
keep  it  to  the  end,  to  the  end  of  my  life,  which  will  be  the  siirest 
proof  of  sincerity."  It  will  not  avail  the  traveller  to  keej)  the 
way  for  a  while,  if  he  do  not  keep  it  to  the  end  of  his  joinnev. 
(2.)  Cordial  in  our  obedience  ;  / shall  observe  it  iviih  iin/  irhot,; 
heart,  with  pleasure  and  delight,  and  with  vigour  and  rcKoliilion. 
That  way  which  the  whole  heart  goes,  the  whole  man  goes;  and 
that  shoidd  be  the  way  of  God's  commandments,  for  the  kee|)ing 
of  them  is  ll.e  whole  of  man. 

35.  Make  me  to  go  in  the  path  of  t!iy  cotn- 
mandments;  for  therein  do  I  delight.  30.  Incline 
my  heart  unto  thy  testimonies,  and  not  to  covet- 
ousness. 

He  had  before  ])rayed  to  God  to  enlighten  his  understanding, 
that  he  might  know  his  duty,  and  not  mistake  concerning  il  ; 
here  he  pravs  to  God  to  bow  his  will,  and  quicken  the  active 
powers  of  his  soul,  that  he  might  do  his  duty;  for  it  is  God  that 
tcorksinus  both  to  will  and  to  do,  as  well  as  to  understand,  what 
is  good,  Phil.  2. 13.  Both  the  good  head  and  the  good  heart  are 
from  the  good  grace  of  God,  and  both  are  necessary  to  every 
good  work.     Observe  here, 

1.  The  grace  he  prays  for;  (1.)  That  God  would  make  liim 
able  to  do  his  duty;  "Make  me  to  go,  strengthen  me  for  every 
good  work."  Since  we  are  not  sufficient  of  ourselves,  our  depend- 
ence must  be  upon  the  grace  of  God,  for  from  him  all  our 
sufficiency  is.  God  puts  his  Spirit  within  us,  and  so  causes  us  \-\ 
walk  in  his  statutes;  (Ezek.  3C.  27.)  and  this  is  that  which  David 
here  begs.  (2.)  That  God  would  make  him  willing  to  do  it,  and 
v/ould,  by  his  grace,  subdue  the  aversion  he  naturally  haa  to   il ; 


porks,  when  thou  shall  enlarge  my  heart."     God,  by  his  Spirit,    "Incline  my  heart  to  thy  testimonies,  lo  those  things  which  thy 


testimonies  prescribe ;  not  only  make  me  willing  to  do  my  duty, 
as  that  which  I  must  do,  and  therefore  am  concerned  to  make  the 
best  of,  but  make  me  desirous  to  do  my  duty,  as  that  which  is 
aoreeable  to  the  new  nature,  and  really  advantageous  to  me." 
Dutv  is  then  done  with  deliji;ht,  when  tlic  heart  is  inclined  to  it: 
it  is  God's  grace  that  inclines  us,  and  the  more  backward  we  find 
ourselves  to  it,  the  more  earnest  we  must  be  for  that  grace. 

2.  The  sin  he  prays  against,  and  that  is,  covetousness ;  "Incline 
my  heart  to  keep  thy  testimonies,  and  restrain  and  mortify  the 
inclination  there  is  in  me  to  covetousness."  That  is  a  sin  which 
stands  opposed  to  all  God's  testimonies;  for  the  love  of  money  is 
such  a  sin  as  is  the  root  of  much  sin,  of  all  sin:  those  therefore 
lliat  would  have  the  love  of  God  rooted  in  them,  must  get  the 
love  of  the  world  rooted  out  of  them;  for  the  friendship  of  the 
world  is  enmity  with  God.  See  in  what  way  God  deals  with  men  ; 
not  by  compulsion,  but  he  draws  with  the  cords  of  a  man,  working 
in  them  an  inclination  to  that  which  is  good,  and  an  aversiofi  to 
that  which  is  evil. 

3.  His  plea  to  enforce  this  prayer;  "  Lord,  bring  me  to,  and 
keep  me  in,  the  way  of  thy  commandments,  for  therein  do  I 
delight;  and  therefore  I  pray  thus  earnestly  for  grace  to  walk  in 
that  way.  Thou  hast  wrought  in  me  this  delight  in  the  way  of 
thy  couimandnients;  wilt  thou  not  work  in  me  an  ability  to  walk 
in  them,  and  so  crown  thine  own  work  ?" 

37.  Tufn  away  mine  eyes  from  beholding  vanity; 
and  quicken  thou  me  in  thy  way. 

Here,  1.  David  prays  for  ?TstrainIng  grace,  that  he  might  be 
prevented  and  kept  back  from  that  which  would  hinder  him  in  the 
way  of  his  duty;  Turn  away  mine  eyes  from  beholding  vanity. 
Tlie  honours,  pleasures,  and  profits,  of  the  world,  are  the  vanities, 
the  aspect  and  prospect  of  which  draw  multitudes  away  from  the 
))alhs  of  religion  and  godliness;  the  eye,  when  fastened  on  these, 
infects  the  heart  with  the  love  of  tliem,  aKd  so  it  is  alienated 
from  God  and  divine  things  ;  and  therefore,  a.s  we  ouffht  to  inake 
a  covenant  with  our  eyes,  and  lay  a  charge  upon  them,  that  thej 
shall  not  wander  after,  much  less  fix  upon,  that  which  is  dangerous, 
(Job,  31.  1.)  so  we  ought  to  pray  that  God  by  his  providence 
would  keep  vanity  out  of  our  sight,  and  that  by  his  grace  he 
would  keep  us  from  being  enamoured  with  the  sight  of  it. 

2.  He  prays  for  cojistraining  grace,  that  he  might  not  only  be 
ke|)t  from  every  thing  that  would  obstruct  his  progress  heaven- 
ward, but  might  have  that  grace  which  was  necessary  to  forward 
him  in  that  progress;  "Quicken  thou  we  in  tliyivay;  quicken  me 
to  redeem  time,  to  improve  opportunity,  to  press  forward,  and  to 
do  every  duty  with  liveliness  and  fervency  of  spirit."  Beholding 
vanity  deadens  us,  and  slackens  our  pace;  a  traveller  that  stands 
gazing  upon  every  object  that  presents  itself  to  his  view,  will  not 
rid  ground ;  but  if  our  eyes  be  kept  from  that  which  would  divert 
us,  our  hearts  will  he  kept  to  that  which  will  excite  us. 

38.  Stabhsh  thy  word  unto  thy  servant,  who  is 
devoted  to  thy  fear. 

Here  is,  1.  The  character  of  a  good  man,  which  is  the  work 
of  God's  grace  in  him ;  he  is  God's  servant,  subject  to  his  law, 
and  employed  in  his  work,  that  is,  devoted  to  his  fear,  given  up  to 
his  direction  and  disposal,  and  taken  up  with  high  thoughts  of 
him,  and  all  those  acts  of  devotion  which  have  a  tendency  to  his 
glory.  Those  are  truly  God's  servants,  who,  though  Ihev  have 
their  infirmities  and  defects,  are  sincerely  devoted  to  the  fear  of 
God,  and  have  all  their  affections  and  motions  governed  by  that 
fear;   they  arc  engaged  and  addicted  to  religion. 

2.  The  confidence  that  a  good  man  has  toward  God,  in 
dependence  upon  the  word  of  his  grace  to  him.  They  that  are 
Gods  servants  may,  in  failh  and  with  humble  boldness,"  pray  that 
God  would  establish  his  word  to  them,  that  he  would'  fulfil  riis 
promises  to  them  in  due  time,  and  in  the  mean  time  o-ive  them  an 
nssurance  that  they  shall  he  fulfilled.  What  God  has  promised 
we  must  pray  for ;  we  need  not  be  so  aspirmg  as  to  ask  more ;  we 
need  not  be  so  modest  as  to  ask  less. 


PSALMS.  CXIX.  Devout  Breal[ungs. 

39.  Turn  away  my  reproach  which  I  fear:  for 
thy  judgments  are  good. 

Here,  1.  David  prays  against  reproach,  as  before,  v.  22. 
David  was  conscious  to  himself  that  he  had  done  that  which  migfil 
give  occasion  to  the  enemies  of  the  Lord  to  blaspheme,  which  would 
blemish  his  own  reputation,  and  turn  to  the  dishonour  of  his 
family;  now  he  prays  that  God,  who  has  all  men's  hearts  and 
tongues  in  his  hands,  would  be  pleased  to  prevent  this,  to  deliver 
him  from  all  his  transgressiotis,  that  he  might  not  be  the  reproach 
of  the  foolish,  which  he  feared;  fSO.  8.)  or  he  means  that 
reproach  which  his  enemies  unjustly  loaded  him  with.  Let  their 
lying  lips  be  put  to  silence. 

2.  He  pleads  the  goodness  of  God's  judgments;  "  Lord,  thoo 
sittest  in  the  throne,  and  thy  judgments  arc  right  and  poot/,  just 
and  kind,  to  those  that  are  wronged,  and  therefore  to  thee  I 
appeal  from  the  unjust  and  unkind  censures  of  men."  It  is  a  small 
thing  to  be  judged  of  man's  judgment,  while  he  that  judges  us  is 
the  Lord.  Or  thus,  "Thy  word,  and  ways,  and  thy  holy  religion, 
are  very  good,  but  the  reproaches  cast  on  me  will  fall  on  them; 
therefore.  Lord,  turn  them  away;  let  not  religion  be  wounded 
through  my  side." 

40.  Behold,  I  have  longed  after  thy  precepts: 
quicken  me  in  thy  righteousness. 

Here,  1.  David  professes  the  ardent  affection  he  had  to  the 
word  of  God;  "  I  have  longed  after  thy  precepts;  not  onlv  loved 
them,  and  deliglited  in  what  I  have  already  attained,  but  [  linve 
earnestly  desired  to  know  them  more,  and  do  them  better;  and 
am  still  pressing  forward  toward  perfection."  Tastes  of  the 
sweetness  of  God's  precepts  will  but  set  us  a  longing  after  a  more 
intimate  acquaintance  with  them.  He  appeals  to  God  concerning 
this  passionate  desire  after  his  precepts;  "  Behold,  I  have  thus 
loved,  thus  longed;  thou  knowest  all  things,  thou  knowest  that  I 
am  thus  affected." 

2.  He  prays  for  grace  to  enable  him  to  answer  this  profession, 
"Thou  hast  wrought  in  me  this  languishing  desire,  put  life  into 
me,  that  I  may  prosecute  it ;  quicken  me  in  thy  righteousness,  in 
thy  righteous  ways,  according  to  thy  righteous  promise."  Where 
God  has  wrought  to  will,  he  will  work  to  do,  and  where  he  lias 
wrought  to  desire,  he  will  satisfy  the  desire. 

G.  VAU. 

41 .  Let  thy  mercies  come  also  unto  me,  O  Lord, 
eve}i  thy  salvation,  according  to  thy  word.  42.  So 
shall  I  have  wherewith  to  answer  him  that  reproach' 
eth  me:  for  I  trust  in  thy  word. 

Here  is,  1.  David's  prayer  for  the  salvation  of  the  Lord. 
"  Lord,  thou  art  my  Saviour,  I  am  miserable  in  myself,  and  thou 
only  canst  make  me  happy;  let  thy  salvation  come  to  me;  hasten 
temporal  salvation  to  me  from  my  present  distresses,  and  hasten 
me  to  the  eternal  salvation,  by  giving  me  the  necessary  qualifica~ 
tions  for  it,  and  the  comfortable  pledges  and  foretastes  of  it." 

2.  David's  dependence  upon  the  grace  and  promise  of  God  for 
that  salvation.  These  are  the  two  pillars  on  which  our  hope  is 
built,  and  they  will  not  fail  us.  (l.)The  grace  of  God;  Let 
thy  mercies  come,  even  thy  salvation:  our  salvation  must  be  attri- 
buted purely  to  God's  mercy,  and  i.ol  to  any  merit  of  our  own. 
Eternal  life  must  be  expected  as  the  mercy  of  our  Lord  Jesus  Christ, 
Jude, 21.  "Lord,  I  have  by  faith  thy  mercies  in  view;  let  me 
by  prayer  prevail  to  have  them  come  to  me."  (2.)  The  promise 
of  God;  "Let  it  come  according  to  thy  word,  thy  word  of  pro- 
mise: /  trust  in  thy  word,  and  therefore  may  expect  the  perform- 
ance of  the  promise."  We  are  not  only  allowed  to  trust  in  God's 
word,  but  our  trusting  in  it  is  the  condition  of  our  benefit  by  it. 

3.  David's  expectation  of  the  good  assurance  which  that  grace 
and  promise  of  God  would  give  him;  "  So  shall  I  have  wherewith 
to  answer  him  that  reproa  -kes  me  for  my  confidence  in  God,  as  it 
it  would  deceive  me."  When  God  saves  those  out  of  their  trou- 
hles  who  trusted  in  him,  he  effectually  silences  those  who  would 


PSALMS,  CXIX 


Devout  Brea 


§a.ve  ihamed  that  counsel  of  the  poor ,  (14.6.)  and  their  reproaches 
Ivill  he  for  ever  silenced,  when  ihe  salvation  of  the  saints  is  com- 
pleted; then  it  will  appear,  bevond  disfiute  that  it  was  not  in 
min  to  trust  in  God. 

43.  And  take  not  tlie  Mord  of  truth  utterly  out 
of  my  moutli;  for  I  have  hoped  in  thy  judgments. 
AA.  So  shall  I  keep  thy  law  continually,  for  ever 
and  ever. 

Here  is,  1.  David's  humble  i>elition  for  the  tongue  of  the 
learned,  that  he  mi;;lit  know  how  to  speak  a  word  in  season  for 
the  glorv  of  God  ;  Take  not  the  word  of  truth  utterly  ovt  of  my 
mouth.  He  means,  "  Lord,  let  the  word  of  truth  be  Iwajs  in 
my  mouth,  let  me  have  the  wisdom  and  courage  which  are  neces- 
sary to  enable  me  both  to  «ise  my  knowledge  for  the  instruction 
of  iitlitrs,  and,  like  the  good  householder,  to  bring  out  of  my 
treasury  things  new  and  old,  and  to  make  profession  of  my  faith 
whenever  I  am  called  to  h."  We  have  need  to  pray  to  God, 
li'at  we  may  never  be  afraid  or  ashamed  to  own  his  truths  and 
It  ays,  nor  deny  him  before  men.  David  found  that  he  was 
y.  Mu  liir.es  at  a  loss,  the  word  of  truth  was  not  so  ready  to  him  as 
I  sliindd  have  been,  but  he  prays,  "Lord,  let  it  not  betaken 
fittrly  from  nie;  let  me  always  have  so  much  of  it  at  hand  as  will 
(ic  necessary  to  the  due  discharge  of  my  duty." 

2.  His  humble  profession  of  the  heart  of  the  upright,  without 
which,  the  tongue  of  the  learned,  however  it  may  be  serviceable 
to  ethers,  will  stand  us  in  no  stead.  (1.)  David  professes  his 
confidence  in  God;  "Lord,  make  me  ready  and  mighty  in  the 
scripture.'!,  fur  I  have  hoped  in  those  judgments  of  thy  mouth,  and 
if  Ihev  b";  not  at  iiand,  my  support  and  defence  are  departed  from 
n.e."  (2.)  He  professes  his  resolution  to  adhere  to  his  duty  In  the 
flrength  of  God's  grace  ;  "  So  shall  I  keep  thy  law  eontimially.  If 
1  have  thy  word  not  only  in  my  heart,  but  in  my  mouth,  I  sha!] 
do  all  I  should  do,  stand  complete  in  thy  whole  will."  Thus 
shall  the  man  of  God  be  perfect,  thoroughly  furnished  for  every 
good  word  and  work,  2Tim.3.17.  Col. 3. 16.  Observe  how  he 
resolves  to  ketp  God's  law,  [1.]  CoH<i?n/a//;/,  without  trifling; 
God  must  be  served  in  a  constant  course  of  obedience  every  day, 
and  all  the  day  long.  [  2.]  For  ever  and  ever,  without  backsliding; 
we  must  ne\er  be  iveary  of  well-doing.  If  we  serve  him  to  the 
end  of  our  lime  on  earth,  we  shall  he  serving  him  in  heaven  to 
Kie  endless  ages  of  eternity;  so  shall  we  keep  his  law  forever 
und  ever.  Or  thus,  "Lord,  let  me  have  the  word  of  truth  in 
my  mouth,  that  I  may  commit  that  sacred  deposit  to  the  rising 
generalion,  (2Tim.2.2.)  and  by  them  it  may  be  transmitted 
to  succeeding  ages;  so  shall  thy  law  be  kept  for  ever  and  ever, 
from  one  generation  to  another,"  according  to  that  promise, 
|Isa.  50.21.)  My  word  in  thy  mouth  shall  not  depart  out  of  the 
mouth  of  thjj  seed,  nor  thy  seed's  seed. 

45.  And  1  will  walk  at  liberty :  for  I  seek  thy 
precepts.  46.  I  will  speak  of  thy  testimonies  also 
before  kinos,  and  will  not  be  ashamed.  47.  And 
I  will  delight  myself  in  thy  commandments,  which 
I  have  loved.  48.  My  hands  also  will  I  lift  up 
unto  thy  commandments,  which  I  have  loved;  and 
I  will  meditate  in  thy  statutes. 

'We  may  observe  in  tliese  verses, 

1.  What  David  experienced  of  an  affection  to  the  law  of  God; 
"I  seek  thy  precepts,  v.  45.  I  desire  to  know  and  do  my  duty, 
and  consult  thy  word  acconlinglv;  I  do  all  I  can  to  understand 
tvhat  the  will  of  the  Lord  is,  and  to  discover  the  intimations  of  his 
Diind.  I  seek  thy  precepts,  ior  J  have  loved  them,  r.  47, 48  I 
not  only  give  consent  to  them  as  good,  but  take  complacency  in 
them  as  good  for  me."  All  that  love  God,  love  his  government, 
and  therefore  love  all  his  commandments. 


4.  V/feat  he  expected  from  Ihit.  Five  thmgs  he  promises  hira- 
stlf  here  in  the  strength  of  God's  grace. 

(l.)That  he  should  he  free  and  easy  in  his  duly;"/,,)// 
walk  at  liberty,  freed  from  that  «hich  is  evil,  not  hampered 
with  tlie  fetters  of  my  own  corruptions,  and  free  to  tliat  which 
is  good,  doing  it  not  by  constraint,  but  willingly."  The  service 
of  sin  is  perfect  slavery,  the  service  of  God  is  perfect  libertv. 
Licentiousness  is  bondage  to  the  greatest  of  tyrants,  conscientious- 
ness is  freedom  to  the  meanest  of  prisoners,  John,  8.  32,  30. 
Luke,  1.74,  75. 

(2.)  That  he  should  be  bold  and  courageous  in  his  duly:  I  will 
speak  of  thy  testimonies  also  before  kings.  Before  David  came  to 
the  crown,  kings  were  sometimes  his  judges,  as  Saul,  and  Achish  ; 
but,  if  he  were  called  before  them  to  give  a  reason  of  the  hope 
that  was  in  him,  he  would  speak  of  God's  testimonies,  and  profess 
to  build  his  hope  u|)on  them,  and  make  them  his  council,  his 
guards,  his  crown,  his  all.  We  must  never  be  afraid  to  own  our 
religion,  though  it  should  expose  bs  to  the  wrath  of  kings,  but 
speak  of  it  as  that  which  we  will  live  and  die  bv,  like  the 
three  children  l)efore  Nebuchadnezzar,  Dan.  3.  16.  Acts,  4.  20. 
After  David  came  to  the  crown,  kings  were  sometimes  his  com- 
panions, they  visited  him,  and  he  returned  their  visits;  but  he  did 
not,  in  complaisance  to  them,  talk  of  every  thing  but  religion,  for 
fear  of  affronting  them,  and  making  his  conversation  uneasy  to 
them:  no,  God's  testimonies  shall  be  the  prlnci()al  subject  of  his 
discourse  with  the  kings,  not  only  to  shew  that  he  was  not 
ashamed  of  his  religion,  but  to  instruct  them  in  it,  and  bring 
them  over  to  it.  It  is  good  for  kings  to  hear  of  God's  testimonies, 
and  it  will  adorn  the  conversation  of  princes  themselves  to  speak 
of  them. 

(3.)  That  he  should  be  cheerful  and  pleasant  in  his  duty; 
(v. 47.)  "I will  delight  myself  in  tliy  commandments,  in  conversing 
with  them,  in  conforming  to  them;  I  will  never  be  so  well 
pleased  with  myself,  as  when  I  do  that  which  is  pleasing  to  God." 
The  more  delight  we  take  in  the  service  of  God,  the  nearer  we 
come  to  the  perfection  we  should  fiini  at. 

(4.)  That  he  should  be  diligent  and  vigorous  in  his  duty;  / 
will  lift  up  my  hands  to  thy  commandments;  which  denotes  not 
ouly  a  vehement  desire  toward  them,  (143.  6.)  "I  will  lay  liold  of 
them  as  one  afi-aid  of  missuig  them,  or  letting  them  go;"  but 
a  close  application  of  mind  to  the  observance  of  them ;  "  I  will 
lay  my  hands  to  the  command,  not  only  praise  it,  but  practise  it; 
nay,  I  will  lift  up  my  hands  to  if,  1  will  put  forth  all  the  strength 
I  have  to  do  it."  The  hands  that  hang  down,  through  sloth  and 
discouragement,  shall  be  lifted  up,  Heb.  12.  12. 

(5.)  That  he  should  be  thoughtful  and  considerate  in  his  duty; 
(jj. 48.)  "/  will  meditate  in  thy  statutes;  not  only  entertain 
myself  with  thinking  of  them,  as  matters  of  speculation,  but  con- 
trive how  I  may  observe  them  in  the  best  manner."  By  thiM 
it  will  appear  that  we  truly  love  God's  commandments,  if  we 
apply  both  our  minds  and  our  hands  to  them. 

7.  ZAIN. 
49.  Remember  the  word  unto  thy  servant,  upon 
which  thou  hast  caused  me  to  hope. 

Two  things  David  here  pleads  with  God,  in  prayer  for  that 
mercy  and  grace  which  he  hoped  for,  according  to  the  word,  by 
which  his  requests  were  guided. 

1.  That  God  had  given  him  the  promise  on  which  he  hope.d: 
"  Lord,  I  desire  no  more  than  that  thou  wouldest  remember  thy 
word  unto  thy  servant,  and  do  as  thou  hast  said;"  (see  1  Chrcn. 
17.23.)  "  Thou  art  wise,  and  therefore  wilt  perfect  what  thou 
hast  purposed,  and  not  change  thy  counsel.  Thou  art  faithful, 
and  tlierefore  wilt  perform  what  thou  hast  promised,  and  not 
break  thv  word."  Those  that  make  God's  promises  their  portion 
mav  with  humble  boldness  make  them  their  plea.  "  Lord,  is  not 
that  the  word  which  thou  hast  spoken  ;  and  wilt  thou  not  mak-j  it 
good?"     Gen.  32.  9.  E\od.33.12. 

2.  That  God,  who  had  jjiven  him  the  promise  in  the  word,  had 
by  his  grace  v.^nrsbt  in  him  a  hope  in  that  promise,  and  enabled 


PSALMS,  CXIX. 


Devout  lireatliinss. 


him  to  depend  upon  if,  and  had  raised  his  expectations  of  great 
things  from  it.  Has  God  kindled  in  us  desires  toward  spirilud,! 
blessings  more  than  toward  any  temporal  good  things;  and  will 
he  not  be  so  kind  as  to  satisfy  those  desires?  Has  he  filled  us  with 
hopes  of  those  blessings;  and  will  he  not  be  sojiist  as  to  accom- 
plish these  hopes?  He  that  did  by  his  Spirit  work  faith  in  us,  will, 
according  to  our  faith,  work  for  us,  and  will  not  disappoint  us. 

50.  This  is  my  comfort  in  my  affliction:  for  thy 
word  hath  quickened  me. 

Here  is  David's  experience  of  benefit  by  the  word  : 

1.  As  a  means  of  his  sanctification ;  "  Thy  word  hath  quickened 
me.  It  made  me  alive  when  I  was  dead  in  sin;  it  has  many  a 
time  made  me  lively  when  I  was  dead  in  duty;  it  has  quickened 
me  to  that  which  is  good,  when  I  was  backward  and  averse  to  it ; 
and  it  has  quickened  me  in  that  which  is  good,  when  I  was  cold 
and  indifferent." 

2.  Therefore  as  a  means  of  his  consolation,  then  when  he  was  in 
affliction,  and  needed  something  to  support  him;  "Because  thy 
word  has  quickened  me  at  other  times,  it  has  comforted  me  then." 
The  word  of  God  has  much  in  it  that  speaks  comfort  in  affliction; 
but  those  only  may  apply  it  to  themselves  who  have  experienced 
in  some  measure  the  quickening  power  of  the  word.  If  through 
grace  it  makes  us  holy,  there  is  enough  in  it  to  make  us  easy,  in 
all  conditions,  under  all  events. 

51.  The  proud  have  had  me  greatly  in  derision: 
yet  have  I  not  declined  from  thy  law. 

David  here  tells  us,  and  it  will  be  of  use  to  us  to  know  it, 

1.  That  he  had  been  jeered  for  his  religion.  Though  he  was  a 
man  of  honour,  a  man  of  great  prudence,  and  had  done  eminent 
services  to  his  country,  yet,  because  he  was  a  devout  conscientious 
man,  the  proud  had  him  greatly  in  derision,  they  ridiculed  him, 
bantered  him,  and  did  all  they  could  to  expose  him  to  contempt ; 
tViey  laughed  at  him  for  his  praying,  and  called  it  cant ;  for  his 
seriousness,  and  called  it  mopishncss ;  for  his  strictness,  arid 
called  it  needless  prrcisrness.  Thev  were  the  proud  that  sat  in 
the  scorner's  seat,  and  valiird  themselves  on  it. 

2.  That  yet  he  iiad  not  been  jeer«d  out  of  his  religion;  "They 
have  done  all  they  could  to  make  me  quit  it  for  shame,  but  none 
of  these  things  'move  me  ;  I  have  not  declined  from  thy  law  for  all 
this  ;  but,  if  this  he  to  be  vile,"  (as  he  said  when  Michal  had  him 
greatly  in  derision,)  "  I  will  be  yet  more  vile."  He  not  onlv  had 
not  quite  forsaken  the  law,  but  had  not  so  much  as  declined  from 
it.  We  must  never  shrink  from  any  dutv,  nor  let  slip  an  oppor- 
tunity of  doing  good,  for  fear  of  the  reproach  of  men,  or  their 
revilings.  The  traveller  goes  on  his  wav,  though  the  dogs  bark 
at  him.  Those  can  bear  but  little  for  Christ,  that  cannot  bear  a 
hard  word  for  him. 

52.1  remembered  thy  judgments  of  old,  OLord; 
and  have  comforted  myself. 

When  David  was  derided  for  his  godliness,  he  not  only  held 
fast  his  hitegrity,  but, 

1.  He  comforted  himself:  he  not  only  bore  reproach,  but  bore 
it  cheerfully;  it  did  not  disturb  his  peace,  nor  break  in  upon  the 
repose  of  his  spirit  in  God.  It  was  a  comfort  to  him  to  think  that 
it  was  for  God's  sake  that  he  bore  reproach,  and  that  his  worst 
enemies  could  find  no  occasion  offainst  him,  sat-t-  oiily  in  the 
matters  of  his  God,  Dan.  6.  5.  They  that  are  derided  for  their 
adherence  to  God's  law,  may  comfort  themselves  with  this,  that 
the  reproach  of  Christ  will  prove,  in  the  end,  greater  riches  to 
them  than  the  treasures  of  Egypt. 

2.  That  which  he  comforted  himself  with,  was,  the  remembrance 
of  GcitVs  judgments  of  old,  the  providences  of  God  concernin"-  his 
people  formerly,  both  in  mercy  to  them,  and  in  justice  against 
their  persecutors.  God's  judgments  of  old,  in  our  own  early  days, 
■•"''  in  the  davs  of  our  fathers,  are  to  be  remembered  by  us  for 


our  comfort  and  encouragement  in  the  way  of  God,  for  he  is  stiil 
the  same. 

53.  Horror  hath  taken  hold  upon  me  because  of 
the  wicked  that  forsake  tliy  law. 

Here  is,  l.The  character  of  wicked  people ;  he  means  those  that 
are  openly  and  grossly  wicked;  they /ojsaAc  lliif  laic.  Evcrv  sin 
is  a  transgression  of  the  law,  but  a  course  and  wav  of  v\ilful  and 
avowed  sin  is  downright  forsaking  it  and  throwing  it  off. 

2.  The  impression  which  the  wickedness  of  the  wicked  made 
upon  David;  it  frightened  him,  it  put  him  into  an  amazement: 
he  trembled  to  think  of  the  dishonour  thereby  done  to  God,  the 
gratification  thereby  given  to  Satan,  and  the  mischiefs  thereby 
done  to  llie  souls  of  men.  He  dreaded  the  consequences  of  it, 
both  to  the  sinners  themselves,  (and  cried  out,  O  gather  not  my 
soul  with  sinners,  let  jnine  enemy  be  as  the  wicked,)  and  to  the 
interests  of  God's  kingdom  among  men,  vhich  be  was  afraid 
would  be  hereby  sunk  and  ruined.  He  does  not  say,  "Horror 
has  taken  hold  on  me,  because  of  their  cruel  designs  agninst  nie," 
but  "  because  of  the  contempt  they  put  on  God  and  his  law."  Sin 
is  a  monstrous  horrible  thing  in  the  eyes  of  all  that  are  sanctified, 
Jer.  5.  30.— 23.  14.  Hos.  6.  10.  Jer.2. 12. 

54.  Thy  statutes  have  been  my  songs  in  the 
house  of  my  pilgrimage. 

Here  is,  1.  David's  state  and  condition;  he  was  in  the  house  of 
his  pilgrimage,  which  may  be  understood  either  as  his  peculiar 
trouble;  he  was  often  tossed  and  hurried,  and  forced  to  flv;  or  as 
his  lot,  in  common  with  all;  this  world  i.s  the  house  of  our  pil- 
grimagc,  the  house  in  whi':h  we  are  pdgrims;  it  is  our  tabernacle, 
it  is  our  inn;  we  umst  confess  ourselves  strangers  and  pilgrims 
vpon  earth,  who  are  not  at  lioine  here,  nor  must  he  here  long. 
Even  David's  pa/ace  is  but  the  house  of  his  pilgrimage. 

2.  His  comfort  in  this  state;  "  Thy  statutes  have  been  my  songs. 
With  which  I  here  entertained  myseli ;  as  travellers  are  wont  to 
divert  the  thoughts  of  their  weariness,  and  take  off  something  of 
the  tcdiousness  of  their  journey,  by  singing  a  pleasant  song  now 
and  then.  David  was  the  sweet  singer  of  Israel,  and  here  we  are 
told  whence  he  fetched  his  songs;  they  were  all  borrowed  from 
the  word  of  God;  God's  statutes  were  as  familiar  to  him  as  the 
songs  which  a  man  is  accustomed  to  sing;  and  he  conversed  with 
them  in  his  pilgrimage-solitudes.  They  were  as  pleasant  to  him 
as  songs,  and  put  gladness  into  his  heart,  more  than  they  have 
that  chant  to  the  sound  of  the  viol,  Amos,  6.  5.  Is  any  afflicted 
then  ?  Let  him  sing  over  God's  statutes,  and  try  if  he  cannot  so 
sing  away  sorrow,  Ps.  138.  5. 

55.  I  have  remembered  thy  name,  O  Lord,  in 
the  night,  and  have  kept  thy  law.  56.  This  1  had, 
because  I  kept  thy  precepts. 

Here  is,  1.  The  converse  David  had  with  the  word  of  God;  he 
kept  it  in  mind,  and  upon  every  occasion  he  called  it  to  mind. 
God's  name  is  the  discovery  he  has  niadt  of  himself  to  us  in  and 
by  his  word.  This  is  his  memorial  unto  all  generations,  and  there- 
fore we  should  always  keep  it  in  memory ;  remember  it  in  the  night, 
upon  a  waking  bed,  when  we  are  communing  w  ith  our  own  hearts. 
When  others  were  sleeping,  David  was  remembering  God's  name, 
and,  by  repeating  that  lesson,  increasing  his  acquaintance  with  it; 
in  the  night  of  affliction,  this  he  called  to  mind. 

2.  The  conscience  he  made  of  conforming  to  it.  The  due 
remendjrance  of  God's  name,  which  is  prefixed  to  his  law,  will  have 
a  great  influence  upon  our  observance  of  the  law;  /  remembered 
thy  name  in  the  night,  and  therefore  was  careful  to  keep  thy  law  all 
day.  How  comfortable  will  it  be  in  the  reflection,  if  our  own 
hearts  can  witness  for  us,  that  we  have  thus  remembered  God's 
name,  and  kept  his  law  ! 

3.  The  advantage  he  got  by  it;  {v.  56.)  This  I  had,  because  I 
kept  thy  precepts.  Some  understand  this  indefinitely ;  This  I  had; 
I  had  that  which  satisfied  me,  I  had  every  thing  that  is  comfort- 


PSALMS,  CXIX. 


Devout  Breatliings. 


ilble,  because  I  kept  thy  precepts.  Note,  All  that  have  made  a 
business  of  relinion  will  own  lh?t  it  haslunied  to  a  good  account, 
and  that  they  have  been  unspeakable  gaiiiers  by  it.  Others  refer 
it  to  what  t;oes  iniinedi;Uely  befoic ;  "1  had  the  comfort  of 
keeping-  lliy  law,  because  1  ke|)t  it."  Note,  God's  work  is  its  own 
wanes:  a  heart  to  obey  the  will  of  God  is  a  most  valuable  reward 
of  obedience;  and  tlie  more  we  do,  the  more  we  may  do,  and 
shall  do,  in  the  service  of  God;  the  branch  that  bears  fruit  is 
made  ?iwrc  Jruiljul,  John,  15.  2. 

8.  CHETII. 

57.  T/iou  art  my  portion,  O  Lord:  I  have  said 
that  I  wouM  keep  thy  words. 

We  mav  hence  gather  the  character  of  a  godly  man. 

1.  He  makes  the  favour  of  God  liis  felicity;  Tkou  art  my 
Portion,  O  Lord.  Others  place  (heir  happiness  in  the  wealth 
and  honours  of  this  world;  their  portion  is  in  this  life,  they  look 
no  further,  they  desire  no  more,  these  are  their  good  things; 
(Luke,  16".  25.)  but  all  that  are  sanctified  lake  the  I-ord  for  the 
Portion  of  their  inheritance  and  tlieir  Cup,  and  nothing  lesg  will 
satisfy  them.  David  can  ap|)ealtoGod  in  this  matter;  "Lord, 
thou  knowest  that  I  have  chosen  thee  for  my  Portion,  and  depend 
upon  thee  to  make  me  happy." 

2.  He  makes  the  law  of  God  his  rule;  "  I  have  said,  that  I 
tcovld  keep  thy  words;  and  what  I  have  said,  by  thy  grace  I  will 
do,  and  will  ahide  by  it  to  the  end."  Note,  Those  that  take  God 
for  their  Portion,  must  take  him  for  their  Prince,  and  swear 
allegiance  to  him;  and,  having  promised  to  keep  his  word,  we 
must  often  put  ourselves  in  mind  of  our  promise,  39.  1. 

58.  I  entreated  thy  favour  Avith  jjit/  whole  heart: 
be  merciful  unto  me  according  to  ihy  word. 

David,  having  in  the  foregoing  verse  reflected  upon  his  cove- 
nants with  God,  here  reflects  upon  his  prayers  to  God,  and 
renews  his  petition.     Observe, 

1.  What  he  prayed  for;  having  taken  God  for  his  Portion,  he 
entreated  his  favour,  as  one  that  knew  he  had  forfeited  it,  was 
unworthy  of  it,  and  yet  undone  without  it,  but  for  ever  hapjiy  if 
he  coidd  obtaui  it.  We  cannot  demand  God's  favour  as  a  debt, 
but  must  be  humble  supplicants  for  it,  that  God  will  not  only  be 
reconciled  to  us,  but  accept  us,  and  smile  upon  us.  He  prays, 
"  He  merciful  to  me,  in  the  forgiveness  of  w  hat  I  have  done  amiss, 
and  in  giving  me  grace  to  do  belter  for  the  future." 

2.  How  he  |)ravcd  ;  with  his  whole  heart;  as  one  that  knew 
how  to  value  the  blessing  he  prayed  for:  the  gracious  soul  is 
entirely  set  upon  the  favour  of  God,  and  is  therefore  importunate 
for  it;   /  uill  not  let  thee  go,  except  thoit  bless  me. 

3.  What  he  pleaded  ;  the  ))romise  of  God  ;  "  Be  merciful  to  me, 
according  to  thy  word.  I  desire  thy  mercy  promised,  and  depend 
upon  the  promise  for  it."  They  tliat  are  governed  by  the  precepts 
of  the  word,  and  are  resolved  to  keep  them,  (v.  57.)  may  plead 
the  promises  of  the  word,  and  take  the  comfort  of  them. 

59.  I  thought  on  ray  ways,  and  turned  my  feet 
unto  thy  testimonies.  60.  I  made  haste,  and 
delayed  not  to  keep  thy  coiumandments. 

David  had  said  he  would  keep  God's  word,  (v.  57.)  and  it  was 
well  said  ;  now  here  he  tells  us  how  and  in  what  method  he 
pursued  that  resolution. 

1.  He  thought  on  his  ways ;  he  thought  beforehand  what  he 
should  do,  pondering  the  path  of  his  feet,  (Prov.  4.  26.)  that  he 
might  walk  surely,  and  not  at  all  adventures;  he  thought  after 
what  he  had  none,  reflected  upon  his  life  past,  and  recollected  the 
paths  he  had  walked  in,  and  the  steps  he  had  taken.  The  word 
signifies  a  fixed,  abiding,  thought.  Some  make  it  an  allusion  to 
those  who  work  embroidery,  who  are  very  exact  and  carefid  .to 
cover  the  least  flaw  ;  or,  to  those  who  cast  up  their  accounts,  who 
reckon  with  themselves,  What  do  I  owe  ?  What  am  I  worth  ?  / 
thought  not  on  my  wealth,  (as  the  covetous  man,  49.11.)  but  on 

VOT..  )I  112  "       ' 


my  ways;  not  what  I  have,  but  what  I  do:  what  we  do  will 
follow  us  into  another  world,  wlien  what  we  have  nmst  be  left 
behind.  Many  are  critical  enough  in  their  remarks  upon  other 
people's  ways,  who  never  think  of  their  own  ;  but  let  every  inttn 
prove  his  own  work. 

2.  He  turned  his  feet  to  God's  testimonies ;  he  determined  to 
make  the  word  of  God  his  rule,  and  to  walk  by  that  rule.  He 
turned  from  the  by-paths  to  which  he  had  turned  aside,  aiid 
returned  to  God's  testimonies:  he  turned  not  onlv  his  eve  to 
them,  but  his  feet;  his  affections  to  the  love  of  God's  word,  a!id 
his  conversation  to  the  practice  of  it.  The  bent  and  inclinations 
of  his  soul  were  toward  God's  testimonies,  and  his  conversation 
was  governed  by  them.  Penitent  reflections  must  produce  pious 
resolutions. 

3.  He  did  this  immediately,  and  without  demur;  (r>.  60.)  1 
made  haste,  and  delayed  not.  When  we  are  under  convictioiis  of 
sin,  we  must  strike  while  the  iron  is  hot,  and  not  think  to  defer  the 
prosecution  of  them,  as  Felix  did,  io  a  more  convenient  xcason; 
when  we  are  called  to  duty,  we  must  lose  no  time,  but  set  alxiul  it 
to-day,  while  it  is  called  to-day. 

Now,  this  account,  which  David  here  gives  of  himself,  may 
refer  to  his  constant  practice  every  day;  he  reflected  on  his  ways 
at  night,  directed  his  feet  to  God's  testimonies  in  the  morning, 
and  what  his  hand  found  to  do  that  was  good,  he  did  it  without 
delay;  or  it  may  refer  to  his  first  acquaintance  with  God  and 
religion,  when  he  began  to  throw  off  the  vanity  of  childhood  and 
vouth,  and  to  remember  his  Creator;  that  blessed  change  was, 
by  the  grace  of  God,  thus  wrought.  Note,  (1.)  Conversion 
iTegins  in  serious  consideration,  Ezek.  18.  28.  Luke,  16,  17. 
(2.)  Consideration  must  end  in  a  sound  conversion.  To  what 
purpose  have  we  thought  on  our  ways,  if  we  do  not  turn  our  feet 
with  all  speed  to  God's  testimonies? 

61.  The  bands  of  the  wicked  have  robbed  me: 
hit  I  have  not  forgotten  thy  law. 

Here  is,  l.The  malice  of  David's  enemies  against  him;  they 
were  wicked  men,  who  hated  him  for  his  godliness;  there  were 
bands  or  troops  of  them  confederate  against  him  ;  they  did  him  all 
the  mischief  they  could,  they  robbed  him;  having  endeavoured  to 
take  away  his  good  name,  («.  51.)  they  set  upon  his  goody,  and 
spoiled  him  of  them,  either  by  plunder  in  time  of  w&r,  or  l;y  fhies 
and  confiscations  under  colour  of  law.  Saul  (it  is  likely "!  seized 
his  effects;  Absalom  his  palace;  the  Amalekites  rifled  Ziitlag. 
Worldly  wealth  is  what  we  may  be  robbed  of.  David,  though  a 
man  of  war,  could  not  keep  his  own.  Thieves  break  through  and 
steal. 

2.  The  testimony  of  David's  conscience  for  him.  that  he  hud 
held  fast  his  religion  when  he  was  stript  of  every  thing  -ise,  as 
Job  did,  when  the  bands  of  the  Chaldeans  and  Sabeans  had  robbed 
him;  But  I  have  not  forgotten  thy  law.  No  care  or  g^rief  should 
drive  God's  word  out  of  our  minds,  or  hinder  our  coniforlable 
relish  of  it,  and  converse  with  it.  Nor  must  we  ever  think  the 
worse  of  the  ways  of  God  for  any  trouble  we  meet  with  in  those 
ways,  nor  fear  being  loaers  by  our  religion  at  last,  hovvevei  we 
may  be  losers  for  it  now. 

62.  At  midnight  I  will  rise  to  give  thanks  anto 
thee  because  of  thy  righteous  judgments. 

Though  David  is,  in  this  psalm,  much  in  prayer,  yet  he.  riid  not 
neglect  the  duty  of  thanksgiving;  for  those  that  pray  much  will 
have  much  to  give  thanks  for. 

See,  1.  How  much  God's  hand  was  eyed  in  his  thanksgivings; 
he  does  not  say,  "  /  %vill  give  thanks,  because  of  thy  favours  to 
me,  which  I  have  the  comfort  of,"  but,  "Because  of  thtjrighleoui 
judgments;  all  the  disposals  of  thy  providence  in  wisdom  and 
equitv,  which  thou  hast  the  glory  of'."  We  must  give  thanks  Cor 
the  asserting  of  God's  honour,  and  the  accomplishing  of  his  word 
in  all  he  does  in  the  government  of  the  world. 

2.  How  much  David's  heart  was  set  upon  his  thanksgivings;  he 
would  rue  at  midnight,  to  give  thanks  to  God.     Great  and  good 


PS  ALMS.  CXIX. 


Devout  Brea 


Ihoughts  kept  him  awake,  ami  rtfreslied  liim,  instead  of  sleep ;  and 
so  zealous  was  he  for  llie  honour  of  God,  that,  when  others  were  in 
llieir  hods,  he  was  upon  his  knees  at  his  devotions.  He  did  not 
affect  to  he  seen  of  men  in  it,  hut  gave  thanks  in  secret,  where 
our  heavenly  Father  sees.  He  had  praised  God  in  the  cotirts  of 
the  Lord's  house,  and  jet  he  will  do  it  in  his  hed-chamher.  Public 
worship  will  not  excuse  us  from  secret  worship.  When  David 
found  his  heart  affected  with  God's  jndgments,  he  ininicdiateiv 
offered  uj)  those  affections  to  God,  in  actual  adorations,  not 
deferriiiGf,  lest  they  should  cool.  Yet  observe  his  reverence ;  he 
did  not  lie  still  and  give  thanks,  but  rose  out  of  his  bed,  perhaps, 
in  the  cold  and  in  the  dark,  to  do  it  the  more  solemnly.  And  see 
what  a  good  husband  he  was  of  time;  when  he  could  not  lie  and 
sleep,  he  would  lise  and  pray. 

63.  I  mn  a  companion  of  all  them  that  fear  thee, 
and  of  them  that  keep  thy  precepls. 

l)avi(i  had  often  expressed  the  great  love  he  had  to  God,  here 
he  expresses  the  great  love  he  had  to  the  people  of  God  ;  and 
observe, 

1.  Whv  he  lovid  tliem  ;  not  so  niiicli  because  they  were  his  best 
friends,  most  firm  to  his  interest,  and  most  forward  to  serve  Iii;n, 
but  because  they  were  such  as  feared  God,  and  kept  his  precepts, 
and  so  <lid  him  lionour,  and  helped  to  support  his  kingdom  among 
men.  Our  love  to  the  saints  is  then  sincere,  when  we  love  them 
for  the  sake  of  what  we  see  of  God  in  them,  and  the  service  they 
do  to  liiui. 

2.  How  he  shewed  his  love  to  lliem;  he  was  a  companion  of 
them,  lie  iiad  not  only  a  spiritual  communion  with  them  in  the 
same  failli  and  hope,  but  he  joined  with  them  in  holv  ordinances 
in  tlie  coarlsof  the  Lord,  where  ricii  and  ])Oor,  prince  and  peasant, 
meet  logetl'.er ;  he  sympathized  with  them  in  their  joys  and  sorrows, 
(Hel).  10.  33.)  he  conversed  familiarly  with  them,  communicated 
hi.s  experiences  to  them,  and  consulted  theirs.  He  not  onlv  took 
such  to  be  his  companions  as  did  fear  God,  but  he  vouchsafed 
himself  to  be  a  compininn  with  all,  with  any,  that  did  so, 
wherever  he  met  with  them.  Though  he  was  a  king,  he  would 
associate  with  the  )ioorest  of  his  subjects  that  feared  God, 
Ps.  15.4.  Jam. 2.1. 

f)4.  The  earth,  O  Lord,  is  full  of  thy  mercy : 
teach  me  thy  statutes. 

Here,  1.  David  pleads  that  God  is  good  to  all  the  creatures, 
acciirding  to  their  necessities  and  capacities;  as  the  heaven  is  full 
of  God's  gliirv,  so  the  earth  is  full  of  his  mercv,  full  of  the  instances 
of  bis  pity  and  bounty.  Not  only  the  land  of  Canaan,  where  (jod 
is  knoivu  and  worshipped,  but  the  whole  earth,  in  many  parts  of 
which  he  has  no  homage  paid  him,  it  full  of  his  mercy:  not  only 
the  children  of  men  uDoii  the  earth,  but  even  the  inferior  creatures, 
lasle  of  (iod's  soodness ;  his  tender  wercios  are  over  all  his  works. 

2.  He  therefore  prays  that  God  would  be  good  to  him  according 
to  his  necessity  and  capacity;  "Teach  mc  thy  statutes.  Thou 
feedest  the  yonng  ravens  that  cry,  with  food  proper  for  them;  and 
wilt  thou  not  feed  me  with  spiritual  food,  the  bread  of  life,  which 
my  soul  needs  and  craves,  a-nd  cannot  subsist  without  ?  The  earth 
isj'.ill  of  thij  nifrey;  and  is  not  heaven  too?  Wilt  thou  not  then 
gue  iiie  spirilual  I)lessin2,s  in  lieavenly  places  ?"  A  gracious  heart  j 
will  fricli  an  argument  from  any  thing,  to  enforce  a  jielition  for 
divine  leaching.  Surely  he  that  will  not  let  his  biixls  be  unfed,  j 
will  not  let  his  children  i)e  iiiifauglit.  I 

f).  TETH.  j 

65.  Thou   hast  dealt  Mell  with   thy  servant,   Oj 
Lord,   according  unto   thy  word.     GO   Teach   me 
good  judgment  and  knowl.-dge :  for  I  have  believed 
thy  commandments. 

Here,  1.  David  makes  a  thankful  acknowledgment  of  God's 
gracious  dealin,^  with  him  all  along;  Thou  hast  dealt  well  with 
thy  servant,     "^cwever  God  has  dealt  wllh  us,   we  must  own  he 


has  dealt  well  with  ns,  better  than  we  deserve;  and  all  in  love, 
and  with  design  to  work  for  our  good.  In  many  instances,  God 
has  done  well  for  us,  beyond  our  expectations;  lie  has  done  >vell 
for  all  his  servants  -,  never  any  of  them  complained  that  he  had  used 
them  hardly.  Thou  hast  dealt  well  witlt  me,  not  only  according 
to  thy  mercy,  but  according  to  thy  ivord.  Gods  favours  look 
best  when  they  are  compared  with  the  promise,  and  are  seen 
flowing  from  that  fountain. 

2.  Upon  these  experiences  he  grounds  a  petition  for  diviiif 
instructions;  "  Teach  me  good  judr/ment  and  knowledge,  that,  by 
thy  grace,  I  may  render  again,  in  some  measure,  according  to  the 
benefit  done  unto  me."'  Teach  me  a  good  taste,  (so  the  word 
signifies,)  a  good  relish,  to  discern  things  that  differ,  to  distingui.'h 
betwsen  truth  and  falsehood,  good  and  evil ;  for  the  ear  triet 
wor  s,  as  the  mouth  tastes  meat.  We  should  pray  to  God  for  a 
sound  mind,  that  we  may  have  spiritual  senses  exercised,  Heb.  5. 14. 
Many  have  knowledge,  who  have  little  judgment ;  they  who  have 
both,  are  weil-fortified  against  the  snares  of  Satan,  and  well- 
furnished  for  the  service  of  God,  and  their  generation. 

3.  This  petition  is  backed  with  a  plea;  "  For  I  have  believed  thy 
commandments:  received  them,  and  consented  to  them  that  they 
are  good,  and  submitted  to  their  government;  therefore.  Lord, 
teach  me."  Wliere  God  has  given  a  good  heart,  a  good  head  loo 
inav  in  faith  be  prayed  for. 

67.  Before  I  was  affh'cted  I  went  astray:  but 
now  have  I  kept  thy  word. 

David  here  tells  us  what  he  had  experienced, 

1.  Of  the  temptations  of  a  prosperous  condition  ;  "Before  Itvas 
afflicted,  while  I  lived  in  peace  and  plenty,  and  knew  no  sorrow, 
/  leent  astray  from  God  and  my  duty."  Sin  is  going  astray ;  and 
then  we  are  most  apt  to  wander  from  God,  when  we  are  easy  and 
think  ourselves  at  tiome  in  the  world.  Prosperity  is  the  unhappy 
occasion  of  much  iniquity ;  it  makes  people  conceited  of  them- 
selves, indulgent  of  tlie  flesh,  forgetful  of  God,  in  love  with  tlie 
world,  and  deaf  to  the  reproofs  of  the  word.  See  30.  G.  It  is 
good  for  us,  when  we  are  afflicted,  to  remember  how,  and  wherein, 
we  went  astray,  before  we  were  afflicted,  that  we  may  answer  th*" 
end  of  the  affliction. 

2.  Of  the  benefit  of  an  afflicted  state;  "  Now  have  I  kept  thy 
ivord,  and  so  have  been  recovered  from  my  wanderings."  G<-H 
often  makes  use  of  afflictions  as  a  means  to  reduce  those  to  himsc!' 
who  have  wandered  from  him.  Sanctified  afflictions  humble  us 
for  sin,  and  shew  us  the  vanity  of  the  world  ;  the.y  soften  the 
heart,  and  open  the  ear  to  discipline.  The  prodigal's  dwtress 
brought  him  to  himself  first,  and  then  to  his  father. 

68.  Thou  art  good,  and  doest  good;  teach  me 
thy  statutes. 

Here,  1.  David  praises  God's  goodness,  and  gives  him  the  glof^ 
of  it;  Thou  art  good,  and  doest  good.  All  who  have  any  knoxr- 
ledge  of  God,  and  dealings  with  him,  will  own  that  he  docs  good, 
and  therefore  will  conclude  that  he  is  good.  The  streams  of  God's 
goodness  ate  so  numerous,  anif  run  so  full,  so  strong,  to  all  the 
creatures,  that  we  must  conclude  the  fountain  that  is  in  himself  to 
be  inexhaustible.  We  cannot  conceive  now  much  good  our  Gocl 
does  everv  dav,  much  less  can  we  conceive  how  good  he  is.  Let  us 
acknowledge  It  with  admiration,  and  with  holy  love  and  thankfulness. 

2.  He  pra\s  for  God's  grace,  and  begs  to  be  under  the  guidance 
and  influence  of  it;  Teach  tne  thy  statutes.  "Lord,  thou  doest 
good  to  ail,  art  the  bountiful  Benefactor  of  all  the  creatures;  this 
is  the  good  1  beg  thou  wilt  do  to  nie, — Instruct  me  in  my  duty,, 
incline  me  to  it,  and  enable  me  to  do  it.  Thou  art  good,  and 
doest  good:  Lord,  teaeh  me  thy  statutes,  that  I  may  be  good,  and 
do  good,  mav  have  a  good  heart,  and  live  a  good  life.  It  is  as 
eiicouragcment  to  poor  sinners  to  hope  that  Gud  will  teach  then 
his  way,  because  he  is  good  and  upright,   25.  ». 

6.9.  The  proud  have  forged  a  lie  against  me:  but 
I  will  keep  thy  precepts  with  mt/  whole  hearL     70 


PSALMS,  CXIX. 


Devout  Breathings. 


Their  heart  is  as  fat  as  grease ;  but  I  delight  in 
thy  law. 

David  here  tells  us  how  he  was  affected  as  to  the  proud  and 
wicked  people  that  were  about  liiui. 

1.  He  did  not  featr  Iheir  malice,  nor  was  he  bv  it  deterred  from 
his  duly  ;  Tltry  have  forged  a  lie  against  me;  thus  tliey  aimed  to 
lake  away  his  good  name:  nay,  all  we  have  in  the  world,  even  life 
ilself,  may  be  brought  into  danger  by  those  who  make  no  conscience 
of  forcing  a  lie.  They  that  were  proud,  envied  David's  reputa- 
tion, because  it  eclipsed  them  ;  and  therefore  did  all  Ihey  could  to 
blemish  him:  they  took  a  pride  in  trampling  upon  him:  they 
therefore  persuaded  themselves  it  was  no  sin  to  tell  a  deliberale 
lie,  if  it  might  but  expose  him  to  contemi)l.  Their  wicked  wit 
forged  lies,  invented  stories,  which  there  was  not  the  least  colour 
for,  to  serve  llieir  wicked  designs.  And  «hat  did  David  do,  when 
he  was  thus  belied?  He  will  bear  it  patiently;  he  will  keep  that 
precept  which  forbids  him  to  render  railing  for  railing,  and  will 
w  ith  all  his  heart  sit  down  silent.  He  will  go  on  in  his  duty  with 
cousliincv  and  resolution;  "Let  them  say  what  they  will,  J  will 
keep  thy  -precepts,  and  not  dread  Iheir  reproach." 

2.  He  did  not  envy  Iheir  prosperilv,  nor  was  he  by  it  allured  from 
his  duty  ;  Their  heart  is  as  fat  as  grease.  The  proud  are  at  ease  ; 
(123.4.)  they  are  full  of  the  world,  and  the  wealth  and  pleasures 
of  it;  and  this  makes  them,  (1.)  Senseless,  secure,  and  stupid; 
they  are  past  feeling;  thus  the  phrase  is  used,  (Isa.  6.10.)  Make 
the  heart  of  this  people  fat.  They  are  not  sensible  of  the  touch  of 
the  word  of  God,  or  his  rod.  ( 2.)  Sensual  and  voluptuous; 
"  Their  eyes  stand  out  withfatiiess ;  (Ps.  73. 7.)  they  roll  Ihenisclves 
in  the  pleasures  of  sense,  and  take  up  w  ilh  them  as  their  chief  good  ; 
and  much  good  mav  it  do  them,  I  would  not  change  conditions 
xvith  ihem; -I  dilight  in  thy  law ;  I  build  niv  security  upon  the 
promises  of  God's  word,  and  have  pleasure  enough  in  communion 
with  God,  infinitely  preferable  to  all  their  delinhts."  The  chil- 
dren of  God,  who  are  acquainted  with  spiritual  pleasures,  need 
not  envy  the  children  of  this  world  their  carnal  pleasures. 

71.  It  is  good  for  me  that  I  have  been  afflicted; 
that  I  might  learn  thy  statutes. 

See  here,  1.  That  it  has  been  the  lot  of  the  best  saints  to  be 
afflicted.  The  proud  and  the  wicked  live  in  pomp  and  pleasure, 
wliile  David,  though  he  kept  close  to  God  and  his  duly,  was  slill 
in  affliction.  Waters  of  a  full  cvp  are  tcrung  out  to  God's 
people,  73.  10. 

2.  That  it  has  been  the  advantage  of  God's  people  to  be  afflicted. 
David  could  speak  experimentally:  /'  was  good  for  me ;  many  a 
good  lesson  he  had  learnt  by  his  afflictions,  and  many  a  good  duty 
he  had  been  brought  to,  which  otherwise  had  been  unlearnt  and 
undone.  Therefore  God  visited  him  with  affliction,  titat  he  might 
learn  God's  statutes;  and  the  intention  was  answered,  the  afflic- 
tions had  contributed  to  the  improvement  of  his  knowledge  and 
grace.  He  that  chastened  him  taught  him.  The  rod  and  reproof 
give  wisdom. 

72.  Tlie  law  of  thy  mouth  is  better  unto  me  than 
thousands  of  gold  and  silver. 

This  is  a  reason  why  David  reckoned,  that,  when  by  his  afflictions 
he  learned  God's  statutes,  and  the  profit  did  so  much  balance  Ihe 
loss,  he  was  really  a  gainer  by  Ihem;  for  God's  law,  which  he  got 
accpiaintance  with  by  his  affliction,  was  better  to  him  than  all  the 
gold  and  silver  which  he  lost  by  his  affliction. 

1.  David  had  but  a  little  of  Ihe  word  of  God,  in  comparison  with 
what  we  have,  yet  see  how  hishlv  he  valued  it  ;  how  inexcusable 
tficn  are  we,  who  have  both  the  Old  and  New  Testament  complete, 
ard  yet  account  them  as  a  strange  thing  !  Observe,  Therefore  he 
Vilued  the  law,  because  it  is  the  law  of  God's  mouth,  the  revelation 
of  his  will,  and  ratified  by  liis  authority. 

2.  He  had  a  great  deal  o*  gold  and  silver,  in  comparison  with 
what  wc  have,  yet  see  how  little  he  values  it ;  his  riches  increased, 
and  yet  he  did  not  set  his  heart  upon  them,  but  upon  the  word  of 


God.     That  was  better  to  him,  yielded  him  better  pleasures,  an<J 
better  maintenance,  and  a  belter  inheritance,  than  all  Ihe  treasure! 
he  was  niasler  of.     Those  that  have  read,  and  believe,    David' 
Psalms  and  Solomon's  Ecclcsiastcs,  cannot  but  prefer  the  woriS 
of  God  far  before  the  wealth  of  this  world. 

10.  JOD. 

73.  Thy  hands  have  made  me  and  fashioned  me: 
give  me  understanding,  that  1  may  learn  tliy 
commandments. 

Here,  1.  David  adores  God  as  the  God  of  nature,  and  the 
Author  of  his  being;  Thy  hands  hare  made  me  and  fashioned  me. 
Job,  10.8.  Every  man  is  as  truly  the  work  of  Gods  hands  as  the 
first  man  was,  Ps.  139. 15,  IG.  "  Thy  hands  have  not  only  made 
me,  and  given  me  a  being,  otherwise  I  had  never  been,  but 
fashioned  me,  and  given  me  this  being.  Ibis  noble  and  excellent 
being,  endued  with  these  powers  and  faculties;"  and  we  must  own 
that  we  are  fearfully  and  wonderfully  made. 

2.  He  addresses  himself  to  God  as  the  God  of  grace,  and  begs 
he  will  be  the  Author  of  his  new  and  belter  being,  (iod  made  us 
to  serve  him  and  enjoy  him  ;  but  by  sin  we  have  made  ourselves 
unable  for  his  service,  and  indisposed  for  the  enjoyment  of  him; 
and  we  must  have  a  new  and  dixine  nature,  otherwise  we  ha<i  Ihe 
human  nature  in  vain;  therefore  David  prays,  "  Lord,  since  thou 
hast  made  me  by  thy  power  for  thy  glory,  make  me  anew  by  thy 
grace,  that  I  may  answer  the  ends  of  my  creation,  and  live  to  some 
purpose;  give  me  vnderslundivg,  that  I  may  learn  thy  command' 
ments."  The  way  in  which  God  recovers  and  secures  his  interest 
in  men,  is,  by  giving  Ihem  an  understanding;  for  by  that  door  he 
enters  into  the  soul,  and  gains  possession  of  it. 

74.  They  that  fear  thee  will  be  glad  when  they 
see  me;  because  I  have  hoped  in  thy  word. 

Here  is,  l.The  confidence  of  this  good  man  in  tlie  hope  of  God's 
salvation;  I  have  hoped  in  thy  word ;  and  I  have  not  found  it  in 
vain  to  do  so  ;  it  has  not  failed  nie,  nor  have  I  been  disappointed 
in  my  expectations  from  it.  It  is  a  hope  that  mahcth  nut  ashamed; 
but  is  present  satisfaction,  and  fruition  at  last. 

2.  The  concurrence  of  other  good  men  with  him  in  the  joy  ol 
that  salvation  ;  "  They  that  fear  thee,  will  be  glad  when  they  see 
me  relieved  bv  my  hope  in  thy  word,  and  delivered  according  to 
my  hope."  The  comforts  which  some  of  God's  children  have  in 
God,  and  the  favours  they  have  received  from  him,  should  be 
matter  of  Joy  to  others  of  them.  St.  Paul  often  expressed  the  hope 
that  for  God's  grace  to  him  thanks  would  be  rendered  by  many, 
2Cor.l.ll. — 4.15.  Or  it  may  be  taken  more  generally;  good 
people  are  glad  to  see  one  another  ;  they  are  especially  pleased 
willi  those  (and,  as  I  may  say,  proud  of  them)  who  are  eminent  for 
their  hope  in  God's  word. 

75.  I  know,  O  Lord,  that  thy  judgments  art 
right,  and  that  thou  in  faithfulness  hast  afflicted  me. 

Still  David  is  in  affliction,  and,  being  so,  he  owns,  1.  That  Ins 
sin  was  justly  corrected;  I  know,  O  Lord,  that  thy  judgments  are 
right,  are  rigliteousness  itself.  HoweverGod  is  pleased  to  afflict  us, 
he  does  us  no  wrong,  nor  can  we  charge  him  with  any  iniquity, 
but  must  acknowledge  that  it  is  less  than  we  have  deserved.  We 
know  that  God  is  holy  in  his  nature,  and  wise  and  just  in  all  Ihe 
acts  of  his  government,  and  therefore  we  cannot  but  know,  in  the 
general,  that  \\\s  judgments  are  right,  though,  in  some  particular 
instances,  there  may  be  difficulties  which  we  cannot  easily  resolve. 

2.  That  God's  promise  was  graciously  performed.  The  former 
may  silence  us  under  our  afflictions,  and  forbid  us  to  repine,  but 
this  may  satisfy  us,  and  enable  us  to  rejoice;  for  afflictions  are  in 
the  covenant,  and  therefore  they  are  not  only  not  njeant  for  our 
hurt,  but  they  are  really  intended  forourgood  ;  "  Jn  faithfulnesi 
thou  hast  afflicted  me,  pursuant  to  ihe  great  design  of  my  sahation.' 
It  is  easier  to  own,  in  general,  that  Go(\'s  judgments  are  right,  than 
to  own  it  when  it  conies  to  be  our  own  case;  but  David  subscribei 
to  it  with  application,  "  Even  mv  afflictions  are  just  and  kind." 


PSALMS,  CXIX. 


70.  l^et,  I  pray  thee,  thy  merciful  kindness  be 
{or  my  comfort,  according  to  thy  word  imto  thy 
servant.  77.  Let  thy  tender  mercies  come  unto 
me,  that  I  may  live:  for  thy  law  is  my  delight. 

Here  is,  1 .  An  earnest  petition  to  God  for  his  favour.  Ttiey  that 
«y\vii  ihe  justice  of  God  in  their  afflictions,  (as  David  had  done, 
(t).  75.)  mav,  in  faith,  and  with  hunil)le  boldness,  be  earnest  for 
the  mercy  of  God,  and  the  tokens  and  fruits  of  that  mercy,  in  their 
affliction.  He  prays  for  God's  merciful  kindness,  (i'.76.)  his 
tender  mercies,  v.  77.  He  can  claim  nothing  as  his  due,  but  all 
his  supports  under  his  affliction  must  come  from  mere  mercy  and 
compr.ssioa  to  one  in  miserv,  one  in  want.  "  Let  these  come  to 
me,"  Uiat  is,  "  the  evidence  of  them  ;  clear  it  up  to  me,  that  tlion 
nact  a  kindness  for  me,  and  mercy  in  store  ;  and  let  the  effects  of 
tliem  come ;  let  them  work  my  relief  and  deliverance." 

2.  The  benefit  he  promised  himself  from  God's  loving-kindness  ; 
"  Let  it  come  to  me  for  viy  comfort;  (y.  76.)  that  will  comfort  me, 
v.hen  nothing  else  will ;  that  will  comfort  me,  whatever  grieves 
me."  Gracio'.js  souls  fetch  all  their  comfort  from  a  gracious  God, 
as  the  Fountain  of  all  happiness  and  joy;  "Let  \i  come  to  vte, 
that  I  may  live,  that  I  may  be  revived,  and  my  life  may  be  made 
sweet  'o  !i:c,  for  I  have  no  joy  of  it  while  I  am  under  God's 
d'lsjilcasure.  In  Iiis  favour  is  life,  in  his  frowns  are  death."  A 
good  man  o.nnnot  live,  with  any  satisfaction,  any  longer  than  he 
has  some  tokens  of  God's  favour  to  him. 

3-  His  pleas  for  the  benefits  of  God's  favour.  He  pleads, 
(l.)Go<rs  promise;  "Let  me  have  thy  kindness,  according  to 
thy  jiord  vnio  lliy  servant ;  the  kindness  which  thou  hast  promised, 
and  bictinse  tliou  hast  promised  it."  Our  Master  has  passed  his 
word  to  all  bis  servants,  that  he  will  be  kind  to  them,  and  they 
niav  ple-nd  it  with  him.  (2.)  His  own  confidence  and  com- 
placency in  that  promise;  "  Thy  law  is  my  delight;  I  hope  in 
thy  word,  and  rejoice  in  that  hope."  Note,  Those  that  delight  in 
the  law  of  God,  may  depend  upon  the  favour  of  God,  for  it  shall 
certainly  make  them  happy. 

78.  Let  the  proud  be  ashamed;  for  they  dealt 
perversely  with  me  without  a  cause;  hd  I  \vill 
meditate  in  thy  precepts.  79.  Let  those  that  fear 
thee  turn  unto  me,  and  those  that  have  known  thy 
testimonies. 

Here  David  shews, 

1.  How  little  he  valued  the  ill-will  of  sinners.  There  were  those 
that  dealt  ])erversely  with  him,  that  were  peevish  and  ill-conditioned 
toward  him,  that  sought  advantages  against  him,  and  misconstrued 
all  he  said  and  did.  Even  those  that  deal  most  fairly  may  meet 
with  those  that  deal  perversely.  But  David  mattered  it  not, 
for,  (].)  He  knew  it  was  tcithoiit  cmise,  and  that  for  his  love  they 
were  his  adversaries.  The  causeless  reproach,  like  the  curse  cause- 
less, may  be  easily  slighted  ;  it  does  not  hurt  us,  and  therefore 
should  not  move  us.  (2.)  He  couki  pray,  in  faith,  that  they  might 
be  ashamed r>i  it;  God's  dealing  favourably  with  him  might  make 
them  ashamed  to  think  that  they  had  dealt  perversely  with  him. 
"Let  them  be  ashamed;  let  them  be  brought  either  to  repentance 
or  to  ruin."  (3.)  He  could  go  on  in  the  way  of  his  duty,  and  find 
comfort  in  that.  "  However  they  deal  with  me,  /  iciil  meditate 
in  thy  precepts,  and  entertain  myself  with  them." 

2.  How  much  he  valued  trie  good-will  of  saints,  and  how 
desirous  he  was  to  slaiid  ri^iit  in  their  opinion,  and  keep  up  his 
interest  in  them,  and  comnmnion  with  them:  Let  those  that  fear 
thee,  turn  to  me.  He  does  not  mean  so  much  that  lliey  might  side 
with  him,  and  take  up  arms  in  his  cause,  as  that  they  mi^ht  love 
him,  and  pray  for  him,  and  associate  with  him.  Good  men  desire 
the  friendship  and  society  of  tlicsc  that  arc  good.  Some  think  it 
tatiraates,  that,  when  David  had  been  guilty  of  that  foul  sin  in  the 
murder  of  Uriah,  though  he  was  a  king,  they  tliat  feared  God 
prcw  strange  to  him,  and  turned  from  him,  for  they  were  ashamed 
^  him;  this  troubled  him,  and  therefore  he  prays,  Lord,  let  them 


Devout  Breathings. 

tur7i  to  me  again.  He  desires  especially  the  company  of  thow 
that  were  not  only  honest,  but  intelligent,  that  have  known  thy 
testimonies,  have  good  heads  as  well  as  good  hearts,  and  whose 
conversation  will  be  edifying.  It  is  desirable  to  have  aa  intii::acj 
with  such. 

80.  Let  my  heart  be  sound  in  thy  statutes;  that 
I  be  not  ashamed. 

Here  is,  1.  David's  prayer  for  sincerity,  that  his  heart  might  be 
brought  to  God's  statutes,  and  that  it  might  be  sound  in  them, 
not  rotten  and  deceitful;  that  he  might  not  rest  in  the  form  of 
godliness,  but  be  acquainted  with,  and  subject  to,  the  power  of  it; 
that  he  might  be  hearty  and  constant  in  religion,  and  that  his 
soul  misjht  be  in  health. 

2.  His  dread  of  the  consequences  of  hypocrisy;  that  T  be  not 
ashamed.  Shame  is  the  portion  of  hypocrites,  either  here,  if  it  be 
repented  of,  or  hereafter,  if  it  be  not  ;  "Let  my  heart  be  sound, 
that  I  fall  not  into  scandalous  sin,  that  I  fall  not  quite  off  from  the 
ways  of  God,  and  so  shame  myself.  Let  my  heart  be  sound,  that 
I  may  come  boldly  to  the  throne  of  grace,  and  may  lift  up  njy  face 
without  s))ot  at  the  great  day." 

11.  CAPH. 

81.  My  soul  fainteth  for  thy  salvation;  but  I 
hope  in  thy  word.  82.  Mine  eyes  fail  for  thy 
word,  saying,  When  wilt  thou  comfort  me? 

Here  we  have  the  psalmist, 

1.  Longing  for  help  from  heaven;  3Iy  sonl  faints,  mine  eyes 
fail.  He  longs /o)-  the  salvation  of  the  Lord,  and  for  his  word, 
that  is,  salvation  according  to  the  word.  He  is  not  thus  eager  for 
the  creatures  of  fancy,  but  for  the  objects  of  faith  ;  salvation  from 
the  present  calamities  under  which  he  was  groaning,  and  the 
doubts  and  fears  which  he  was  oppressed  with.  It  may  be  under- 
stood of  the  coming  of  the  Messiah,  and  so  he  speaks  in  Ihe  name 
of  the  Old-Testament  church  ;  the  souls  of  the  faithful  even 
fainted  to  see  that  salvation  of  which  the  prophets  testified ; 
( 1  Pet.  1. 10.)  their  eyes  failed  for  it.  Abraham  saw  it  at  a  distance, 
and  so  did  others,  but  at  such  a  distance  that  it  put  their  eyes  to 
the  stretch,  and  they  could  not  steadfaslly  see  it.  David  was  now 
under  prevailing  dejections,  and,  having  been  long  so,  his  eyes 
cried  out.  When  wilt  thou  comfort  me?  Comfort  me  with  thy  sal- 
vation, comfort  me  uith  thy  word.  Observe,  (1.)  The  salvation 
and  consolation  of  God's  people  are  secured  to  them  by  the  word, 
which  will  certainly  be  fulfilled  in  its  season.  (2.)  The  promised 
salvation  and  comfort  may  be,  and  often  are,  long-deferred,  so 
that  they  are  ready  to  faint  and  fall  in  the  expectation  of  them. 
(3.)  Though  we  think  the  time  long,  ere  the  promised  salvation 
and  comfort  come,  yet  we  must  slill  keep  our  eye  upon  it,  and 
resolve  to  take  up  with  nothing  short  of  it.  "  Thy  salvation,  thy 
word,  thy  comfort,  are  what  my  heart  is  slill  upon." 

2.  'Waiting  for  that  help;  assured  that  it  will  come,  and  tarrying 
till  it  doth  come;  But  I  hope  in  thy  word;  and,  but  for  hope,  the 
heart  would  break.  When  the  eyes  fail,  yet  the  faith  must  not; 
for  the  vision  is  for  an  appointed  time,  and  at  the  end  it  shall 
speak,  and  shall  not  He, 

83.  For  I  am  become  like  a  bottle  in  the  smoke  ; 
1/et  do  I  not  forget  thy  statutes. 

David  begs  God  would  make  haste  to  comfort  him  : 
1.  Because  his  affliction  was  great,  and  therefore  he  was  an 
object  of  God's  pity  ;  Lord,  make  haste  to  help  me,  for  I  am  become 
like  a  bottle  in  the  smoke,  a  leathern  bottle,  which,  if  it  hung  any 
while  in  the  smoke,  was  not  only  blackened  with  soot,  but  dried, 
and  parched,  and  shrivelled  up.  David  was  thus  wasted  by  age, 
and  sickness,  and  sorrow.  See  how  affliction  will  morlify  the 
strongest  and  stoutest  of  men  !  David  had  been  of  a  ruddy  coun- 
tenance, as  fresh  as  a  rose  ;  but  now  he  is  withered,  his  colour  is 
gone,  his  cheeks  are  furrowed.  Thus  does  mans  beauty  consume 
under  God's  rebukes,  as  a  moth  fretting  a  garment.  A  bottle,  when 


PSALMS,  CXIX. 


Devout  Breathings. 


it  is  thus  wrinkled  with  Ihe  smoke,  is  llirowii  by,  and  there  is  no 
mors  use  of  it.  Who  will  put  wine  into  such  old  hclllcs?  Thus 
was  David,  in  his  low  estate,  lociked  upon  as  a  despised,  hrokeii, 
ve«el,  .iiid  as  a  vessel  in  which  Ihere  was  no  pleasnie.  (iood  uieu, 
•(ihj'n  thev  iiie  dioopinu;  and  luelancholy,  souutiiues  think  llieni- 
selves  more  slialited  than  really  Ihey  arc. 

'2.  Pieeau^e,  though  his  affliction  was  preat,  yet  it  had  not  driven 
him  from  his  duty,  untl  therefore  he  was  wilhin  the  reach  of  God's 
promise;  Yet  do  I  not  forr/rt  l/ii/  slatutca.  Whatever  our  outward 
condilioa  is,  we  e.iusl  not  cool  in  our  affeclion  to  the  word  of  God, 
nor  let  that  slip  out  of  our  minds;  no  care,  no  grief,  must  crowd 
that  out.  As  some  ilrink  and  forc/ct  tlw  law,  (Prov.  31.5.)  so 
others  weep  and  forget  the  law  ;  but  we  must,  in  every  condition, 
both  prosperous  and  adverse,  have  the  things  of  God  in  remem- 
bnuice ;  aiul,  if  we  be  niitulfui  of  God's  statutes,  we  may  pray  and 
hope  that  he  will  be  mindful  of  our  sorrows,  though  for  a  time  he 
seems  to  forget  us. 

84.  How  many  are  the  days  of  thy  servant? 
when  Avilt  thou  execute  judgment  on  them  that 
persectite  me  ? 

Here,  1.  David  pravs  against  the  instruments  of  his  troubles, 
that  God  would  make  haste  to  execute  judgment  on  those  that 
persecuted  him.  He  pravs  not  for  power  to  avenge  himself,  (he 
bore  no  malice  to  anv,)  hut  that  God  would  take  to  himself  the 
ven='.;a!^.ee  that  belonged  to  him,  and  xconldrvpay,  (Rom.  12.  19.) 
as  vhs  God  that  sits  in  the  thrnn<',j)idrjing  7i(//tl.  There  is  a  day 
C0T;iing,  ami  a  great  and  terrible  day  it  will  be,  when  God  will 
execute  judgment  on  all  the  proud  persecutors  of  his  people; 
tril/idation  to  them  that  troubled  them;  Enoch  foretold  it, 
(Jude,  14.)  whose  prophecy  perhaps  David  here  had  an  eye  to; 
and  that  day  we  are  to  look  for,  and  pray  for  the  hastening  of; 
Come,  Lord  Jesus,  come  qnicldy. 

2,  He  pleads  the  long  continuance  of  his  trouble;  "How  viany 
arc  the  dojs  of  thy  servant?  The  days  of  my  life  are  hut  few;"  so 
some;  "therefore  let  them  not  all  be  miserable;  and  therefore 
make  haste  to  appear  for  me  against  my  enemies,  before  I  go 
hence,  and  shall  be  seen  no  more."  Or  rather,  "  The  days  of  my 
affliction  a:c  inaiiy,  tiiou  seest,  Lord,  how  many  they  be;  when 
wilt  thou  return  in  mercy  to  me?  Sometimes,  for  tlie  elects' 
Bake,  tlte  days  of  trouble  are  shortened.  Ob  let  the  days  of  niv 
trouble  be  shortened;  I  a.m  thy  servant ;  and  therefore,  as  the 
eyes  of  a  servant  are  to  the  hand  of  his  master,  so  are  mine  to 
'.hee,  until  that  thou  have  mercy  on  me." 

85.  The  proud  have  digged  pits  for  me,  which 
are  not  after  thy  law.  86.  All  thy  commandments 
are  faithful:  they  persecute  me  wrongfully;  help 
thou  me.  07.  They  had  almost  consumed  me 
unon  earth;  but  I  forsook  not  thy  precepts. 

David's  state  was  herein  a  type  and  figure  of  the  state  both  of 
Christ  and  Christisris,  that  be  was  grievously  persecuted  :  as  there 
are  many  of  bis  psalms,  so  there  are  many  of  the  verses  of  this 
psalm,  which  complain  of  this,  as  those  here.     Where  observe, 

l.The,  d'-cc-uut  he  gives  of  his  persecutors,  and  their  malice 
against  him.  (1.)  They  were  proud,  and  in  their  pride  Ihry  pcr- 
tecuted  him.  glorying  in  this,  that  they  could  tramjile  upon  one 
who  v'fis  so  much  cried  up,  and  linpini;:  to  raise  themselves  on  his 
ruins.  (2.)  They  were  unjust;  they  persecuted  him  irronr/fully ; 
so  far  was  he  from  giving  them  any  provocation,  that  lie  had 
etudied  to  oblige  them  ;  but /or  his  love  they  n-ere  his  adversaries. 
(3.)  They  were  spiteful;  thev  digged  pits  for  him ;  which  shewed 
lliat  they  were  deliberate  in  their  designs  against  him,  and  that 
what  they  did  was  of  malice  prepense :  it  intimates  likewise, 
that  they  were  subtle  and  crafty,  and  had  the  serpent's  head  as 
well  as  the  serpent's  venom ;  that  thev  were  industrious,  and  would 
refuse  no  pains  to  do  him  a  mischief ;  and  treacherous,  laying 
snares  in  secret  for  him,  as  hunters  do  to  take  wild  beasts, 
35.  7.     Such  has  been  the  enmity  of  the  serpenl'i  seed  to  the  seed 


of  tlie  woman.  (4.)  They  herein  shewed  their  enmity  to  God 
himself;  the  [)ils  they  digged  for  him  were  not  after  God's  lata; 
he  means,  Ihey  were  very  much  against  his  law,  which  forbids  to 
devise  evil  to  our  neighbour,  and  has  particularly  said,  Touch  not 
>nine  anointed.  The  law  appointed,  that  if  a  man  digged  a  pit 
which  occasioned  any  mischief,  he  should  answer  for  the  mischief, 
(Exod.21.'3:3,  34.)  much  more,  when  it  was  digged  with  a  mis- 
chievous design.  (5.)  They  carried  on  their  designs  against  him 
so  far,  that  they  had  almost  consumed  him  vpoii  earth;  they  went 
near  to  ruin  him  and  all  his  interests.  It  is  possible  that  those 
who  shall  shortly  be  consummate  in  heaven,  may  be,  for  the 
present,  almost  consumed  on  earth ;  and  it  is  of  the  Lord's  mercies, 
(and,  considering  the  malice  of  their  enemies,  it  is  a  miracle  of 
mercy,)  that  they  are  not  quite  consumed.  But  the  bush  in  which 
God  is,  though  it  burns,  shall  not  be  burnt  up. 

2.  His  application  to  God  in  his  persecuted  state.  (l.)He 
acknowledges  the  truth  and  goodness  of  his  relision,  thouch  he 
suffered;  "However  it  be,  all  thy  commandmrnts  are  faithful, 
and  therefore,  whatever  I  lose  for  my  observance  of  them,  I  know 
I  shall  not  lose  by  it."  True  religion,  if  it  be  worth  any  thinsf,  is 
worth  every  thing,  and  therefore  worth  suffering  for.  "  Men 
are  false,  I  find  them  so;  men  of  low  degree,  men  of  high  degree, 
are  so,  there  is  no  trusting  them;  but  all  thy  commandments  are 
faithful,  on  them  I  nuiy  rely."  (2.)  He  begs  that  God  wonhl 
stand  by  him,  and  succour  him  ;  "  They  persecute  me,  help  thou 
me;  help  me  under  my  troubles,  that  I  may  bear  Ihcm  patientiv, 
and  as  becomes  me,  and  may  still  hold  fast  my  integrity,  and  in 
due  time  help   me   out   of   my  troubles."     God  help  me,  is  an 

;  excellent  comprehensive  prayer;  it  is  pity  that  it  should  ever  be 
used  lightly,  and  as  a  by-word. 

3.  His  adherence  to  his  duty,  nolwithstandins;  all  the  malice  of 
his  jiersecutors;  (i).87.)  But  l  forsook  not  thy  precepts.  Thai 
which  they  aimed  at,  was,  to  frighten  him  from  the  ways  of  God, 
but  thev  could  not  prevail;  he  would  sooner  forsake  all  that  was 
dear  to  him  in  this  world,  than  forsake  the  word  of  God;  would 
sooner  lose  his  life,  than  lose  the  comfort  of  doing  his  duty. 

88.  Quicken  me  after  thy  loving-kindness;  so 
shall  I  keep  the  testimony  of  thy  mouth. 

Here  is,  1.  David  in  care  to  be  found  in  the  way  of  his  duty; 
his  constant  desire  and  design  are,  to  keep  the  testimony  of  God's 
mouth,  to  keep  to  it  as  his  ride,  and  to  keep  hold  of  it  as  his 
confidence  and  portion  for  ever.  This  we  must  keep,  whatever 
we  lose. 

2.  David  at  prayer  for  divine  grace  to  assist  him  therein; 
"Quicken  me  after  thy  loving-kindness;  make  me  alive,  and 
make  me  lively,  so  shall  L  keep  thy  testimonies;  implyina:,  that 
otherwise  he  should  not  keep  them.  We  cannot  proceed,  nor 
persevere,  in  the  good  way,  imless  God  quicken  us,  and  put  life 
into  us;  we  are  therefore  here  taught  to  depend  upon  the  grace  of 
God  for  strength  to  do  every  good  work,  and  to  depend  upon  it 
as  grace,  as  purely  ihe  fruit  of  God's  favour.  He  had  prayed 
before.  Quicken  me  in  thy  righteousness;  (n.40.)  but  here, 
Quickenme  after  thy  loving-kindness.  The  surest  token  of  God'.s 
goid-will  toward  us,  is  his  good  work  in  us. 

12.  LAMED. 

89.  For  ever,  O  Lord,  thy  word  is  settled  m 
heaven.  .*10.  Thy  faithfulness  is  unto  all  gene- 
rations: thou  liast  estal)lished  the  earth,  and  it 
abideth.  91.  They  continue  this  day  according  to 
thine  ordinances  :  for  all  are  thy  servants. 

Here,  l.Thc  psalmist  acknowledges  the  unchangeableness  o! 
the  word  of  (iod,  and  of  all  his  counsels.  "Forever,  O  Lord,  thy 
vord  is  settled.  Thou  art  for  ever  thyself,  so  some  read  it ;  thou 
art  the  same,  and  with  thee  there  is  no  variableness,  and  this  is  a 
proof  of  it.  Thy  u-ord,  by  which  the  heavens  were  made,  is 
settled  there  in  the  abiding  products  of  it;''  or  the  settling  of 
[I  God's  word  in  heaven,  is  opposed  to  the  changes  and  revolutions 


PSALMS.  CXIX. 


Devout  Breathings, 


ihat  a  re  here  upon  earth.  All  flesh  is  grass ;  but  the  word  of  the 
Lord  endures  for  ever.  It  is  settled  in  heaven,  in  the  secret 
counsel  of  Gixl,  which  is  hid  in  himself,  and  is  far  above  out  of 
our  sivilit,  and  is  ininioveablc,  as  mountains  of  brass.  And  his 
revealed  uill  is  as  firm  as  his  secret  will  ;  as  he  will  fulfil  the 
thdiiglils  of  his  heart,  so  no  word  of"  his  shall  fall  to  the  ground ; 
for  it  follows  here,  Tliy  faithfulness  is  unto  all  generations ;  the 
pr.niise  is  sure  to  every  age  of  the  cliuroh,  and  it  cannot  be 
antiquated  by  track  of  time.  The  promises  that  look  ever  so  far 
forvvanl  siiall  be  performed  in  their  season. 

'J.  He  produces,  for  proof  of  it,  the  constancy  of  the  course  of 
nature;  IViou  hast  established  the  earth,  and  it  abides;  it  is  what 
it  .vas  at  first  made,  and  where  it  was  at  first  placed,  poised  with 
ils  own  weight,  and,  notwithstandinn;  the  convulsions  in  its  own 
bowels,  the  agitations  of  the  sea  tliat  is  interwoven  with  it,  anc  'he 
violent  concussions  of  the  atmosphere  that  surrounds  it,  remains 
unmoved.  "  They"  (the  heaven*  and  the  earth,  and  all  the  hosts 
of  both)  "continue  to  this  day  according  to  thine  ordinances ;  thev 
remain  in  tjie  posts  wherein  thou  hast  set  them,  they  fill  up  the 
place  assigned  them,  and  answer  the  purposes  for  which  they  were 
intended."  The  stability  of  the  ordinances  of  day  and  night, 
of  heaven  and  earth,  is  produced,  to  prove  the  perpetuity  of  God's 
covenant,  Jer.  31.  35,  36. — 33.20,21.  It  is  by  virtue  of  God's 
promise  to  Noah,  (Gen.  8.22.)  that  day  and  night,  summer  and 
winter,  observe  a  steadv  course.  "They  have  continued  to  this 
day,  and  shall  still  continue  to  the  end  of  time,  acting  according 
to  the  ordinances  which  were  at  first  given  them  ;  for  all  are  thy 
scrvnnts,  they  do  thy  will,  and  set  forth  thy  glory,  and  in  both 
are.  thy  servants."  All  the  creatures  are,  in  their  places,  and 
according  to  their  capacities,  serviceable  to  their  Creator,  and 
answer  the  •■ods  of  their  creation  ;  and  shall  man  be  the  only 
iiebej,  the  only  revoltcr  from  his  allegiance,  and  the  only 
unprofitable  burthen  of  the  earth? 

92.  Unless  thy  law  had  been  my  delights,  I  should 
then  have  perislied  in  mine  affliction. 

Here  is,  l.The  great  distress  that  David  was  in;  he  was  in 
affliction,  and  ready  to  perish  in  his  affliction;  not  likely  to  die, 
BO  iiuich  ns  likely  to  despair  ;  he  was  ready  to  give  up  all  for  gone, 
and  to  look  upon  himself  as  cut  off  from  God's  sight;  he  there- 
fore admires  the  goodness  of  God  to  him,  that  he  had  not  perished, 
that  he  kept  the  possession  of  his  own  soul,  and  was  not  driven  out 
of  his  wits  by  his  troubles,  but  especially  that  he  was  enabled  to 
keep  close  to  his  God,  and  was  not  driven  off  from  his  religion  by 
them.  Though  we  are  not  kept  from  affliction,  yet,  if  we  are 
kept  from  perishing  in  our  affliction,  we  have  no  reason  to  say, 
We  hate  cleansed  our  hands  in  vain ;  or,  What  profit  is  it  that 
•<rc  have  served  God? 

2.  His  support  in  this  distress.  God's  law  was  his  delight, 
( 1.)  It  had  been  so  formerly,  and  the  remembrance  of  that  was  a 
comfort  to  him,  as  it  afforded  him  a  good  evidence  of  his  integrity. 
(  2.)  It  was  so  now  in  his  affliction  ;  it  afforded  him  a'oundaiit 
matter  of  comfort,  and  from  these  fountains  of  life  he  drew  living 
waters,  when  the  cisterns  of  the  creature  were  broken  or  dried 
up.  His  converse  with  God's  law,  and  his  meditations  on  it,  were 
his  delightful  entertainment  in  solitude  and  sorrow.  A  Bible  is 
a  pleasant  companion  at  any  time,  if  we  please. 

93. 1  will  never  forget  thy  precepts :  for  with 
them  thou  hast  quickened  me. 

Here  is,  1.  A  very  good  resolution;  "/  u-ill  never  forget  thy 
fTfcrjits,  but  will  always  retain  a  remembrance  of,  and  regard  to, 
thy  word  as  my  rule."  It  is  a  resolution  for  perpetuity,  never  to 
be  altered.  Note,  The  best  evidence  of  our  love  to  the  word  of 
God,  is,  never  to  forget  it.  We  must  resolve  that  we  will  never, 
at  any  lime,  cast  off  our  religion,  and  never,  upon  any  occasion, 
(ay  aside  our  religion,  but  that  we  will  be  constant  "to  it,  and 
persevere  in  it. 

2.  A  very  good  reason  for  it ;  "  For  by  them  thou  hast  quickened 
me;  not  only  they  are  quickening,   but,"  (1.)  "Thev  have   bee«i 


so  to  me,  I  have  found  them  so."  Those  speak  best  of  the  things 
of  God  who  speak  by  experience,  who  can  say,  that  by  the  word 
the  spiritual  life  has  been  begun  in  them,  maintained  and  strength- 
ened in  them,  excited  and  comforted  in  them.  (2.)  "Thou  hast 
made  them  so;"'  the  word  of  itself,  without  the  grace  of  God, 
would  not  quicken  us  ;  ministers  can  but  prophesy  upon  the  dry 
bones,  they  cannot  put  life  into  them  ;  but,  ordinarily,  the  grace 
of  God  works  by  the  word,  and  makes  use  of  it  as  a  means  ol 
quickening  ;  and  this  is  a  good  reason  why  we  should  never  forget 
it,  but  should  highly  value  what  God  has  put  such  honour  upon, 
and  dearly  love  what  we  have  found  such  benefit  bv,  and  hope 
still  to  find.  See  here  what  is  the  best  help  for  bad  memories, 
namely,  good  affections ;  if  we  are  quickened  by  the  word,  we 
shall  never  forget  it;  nay,  that  word  that  does  really  quicken  us 
to,  and  in,  our  duty,  is  not  forgotten  ;  though  the  ea-pressions  be 
lost,  if  the  impressions  remain,  it  is  well. 

94.  I  am  thine,  save  me ;  for  I  have  sought  thy 
precepts. 

Here,  1.  David  claims  relation  to  God;  "  I  am  thine,  devoted 
to  Ihee,  and  owned  bv  thee,  thine  in  covenant."  He  does  not  sav. 
Thou  art  mine,  (as  Dr.  Manton  observes,)  though  that  follows  of 
course,  because  that  were  a  higher  challenge;  but,  I  am  thine, 
expressing  himself  in  a  more  humble  and  dutiful  way  of  resigna- 
tion ;  nor  does  he  say,  /  am  thus,  but,  /  am  thine,  not  pleading 
his  own  eood  property  or  qualification,  but  God's  propriety  in 
him  ;   "  I  am  thine,  not  my  own,  not  the  world's." 

2.  He  proves  his  claim;  " I  have  sought  thy  precepts,  I  have 
carefully  inquired  concerning  my  dutv,  and  diligentlv  endeavoured 
to  do  it."  This  will  be  the  best  evidence  that  We  belong  to  God ; 
all  that  are  his,  though  they  have  not  found  perfection,  are 
seeking  it. 

3.  He  improves  his  claim  ;  "  /  am  thine ;  save  me,  save  me  from 
sin,  save  me  from  ruin."  Those  that  have,  in  sincerity,  given  up 
themselves  to  God,  to  be  his,  may  be  sure  that  he  will  protect 
them,  and  preserve  them  to  bis  heavenly  kingdom,  Mai.  3. 18. 

95.  The  wicked  have  waited  for  me  to  destroy 
me:  but  I  will  consider  thy  testimonies. 

Here,  1.  David  complains  of  the  malice  of  his  enemies  ;  The 
tvicked  (and  none  but  such  would  be  enemies  to  so  good  a  man) 
have  waited  for  me,  to  destroy  me  ;  they  were  very  cruel,  and  aimed 
at  no  less  than  his  destruction;  they  were  very  crafty,  and  sought 
all  opportunities  to  do  him  a  mischief;  and  they  were  confident, 
they  expected,  (so  some  read  it,)  that  they  should  destroy  him, 
they  thought  themselves  sure  of  their  prey. 

2.  He  comforts  himself  in  the  word  of  God,  as  his  protection ; 
"While  they  are  contriving  my  destruction,  /  consider  thy  testi- 
monies, which  secure  to  me  my  salvation."  God's  testimonies  are 
then  likely  to  be  our  support,  when  we  consider  them,  and  dwell 
in  our  thoughts  upon  them. 

96. 1  have  seen  an  end  of  all  perfection :  bu6 
thy  commandment  is  exceeding  broad. 

Here  we  have  David's  testimony,  from  his  own  experience, 
1.  Of  the  vanity  of  the  world,  and  its  insufficien  y  to  make  us 
happy ;  I  have  seen  an  end  of  all  perfection.  Poor  perfection  which 
one  sees  an  end  of !  Yet  such  are  A\  those  things  in  this  world 
which  pass  for  perfections.  David,  in  his  time,  had  seen  Goliath,  the 
strongest,  overcome  ;  Asahcl,  the  swiftest,  overtaken;  Ahithophel, 
the  wisest,  befooled  ;  Absalom,  the  fairest,  deformed  ;  and,  in 
short,  he  had  seen  an  end  of  perfection,  of  all  perfection ;  he  saw  it 
by  faith,  he  saw  it  bv  observation,  he  saw  an  end  of  the  perfection 
of  the  creature,  both  in  respect  of  sufficiency,  it  was  scanty  and 
defective,  (there  is  that  to  be  done  for  us  which  the  creature 
cannot  do,)  and,  in  respect  of  continuance,  it  will  not  last  our 
time,  for  it  will  not  last  to  eternity,  as  we  must.  The  glory  of  maa 
is  but  as  the  flower  of  the  grass. 


ySALMS,  CXIX. 


2.  Of  the  fulness  of  Iti*  word  of  God,  ant!  its  sulliciency  for  our 
satisfaction ;  But  tliij  commandment,  is  hroad,  cxciedivf/  broad. 
The  word  of  God  reaches  to  all  cases,  to  all  times.  Tlie  divtoe 
law  lavs  a  reslrniiit  upon  the  whole  luaii,  is  designed  to  sanctify  us 
wliollv.  There  is  a  great  deal  required  and  forliidden  in  every 
coniiiiandiiient.  The  divine  promise  (forlhatalso  is  commanded) 
CNtends  ilself  to  all  our  burthens,  wants,  and  grievances,  and  has 
lliat  in  it  which  will  make  a  portion  and  happiness  for  us  when  we 
have  seen  an  end  of  all  perfection. 

i;5.  MEM. 

97.  O  liow  love  I  tliy  law!  Il  is  my  meditation 
all  the  day. 

Here  is,  1.  David's  inexpressiUIe  love  to  the  word  of  God;  O 
how  luve  I  tity  law!  lie  jirolesls  his  affection  to  the  word  of  God 
with  a  holy  veheniency  ;  he  found  that  love  to  it  in  his  heart,  which, 
considering  the  corruption  of  his  nature,  and  llic  toniplalion  of  the 
world,  he  ct)uld  not  i)ut  wonder  at,  and  at  that  grace  which  had 
wrought  it  in  hiui.  lie  not  only  loved  the  promises,  but  loved  the 
law,  and  delighted  in  it  after  the  inner  man. 

2.  An  unexceptionable  evidence  of  this.  \Vhat  we  love,  we 
love  to  think  of;  by  tliis  it  ap|)eared  that  David  loved  the  wor<l  of 
God,  it  was  his  medilatinn.  lie  not  only  read  the  book  of  the 
law,  but  digested  what  he  read  in  his  thoughts,  and  was  delivered 
into  it  as  into  a  mould  :  it  was  his  meditation,  not  only  in  the 
night,  when  he  was  silent  and  solitary,  and  had  nothing  else  to 
do,  but  in  the  day,  when  he  was  full  of  business  and  company; 
nay,  and  all  the  day  some  good  thoughts  were  interwoven  with 
his  common  thoughts;  so  fuQ  was  he  of  the  word  of  God. 

98.  Thou  through  thy  commandments  hast  made 
me  wiser  than  mine  enemies  :  for  they  are  ever 
with  me.  99.  I  have  more  understanding  than  all 
my  teachers:  for  thy  testimonies  are  my  medita- 
tion. 100.  I  understand  more  than  the  ancients, 
because  I  keep  thy  precepts. 

We  have  here  an  account  of  David's  learning,  not  that  of  the 
Egvplians,  but  of  ihe  Israelites  indeed. 

i.  The  good  method  by  which  he  got  it.  In  his  youth,  he 
minded  business  in  the  country,  as  a  shepherd  ;  from  his  youth, 
he  minded  business  in  the  court  and  camp;  which  wav,  then, 
could  he  get  any  great  stock  of  learning?  He  tells  ns  here  how  he 
came  by  it;  lie  had  it  from  God  as  Ihe  Author;  Thou  hast  made 
me  tviae:  all  true  wisdom  is  from  God.  He  had  it  by  the  word  of 
God,  as  the  means;  by  his  commandments  and  his  testimonies. 
These  are  able  to  make  ns  jcise  to  salvation,  and  to  furnish  the 
man  of  God  for  every  good  uork.  (1.)  These  David  took  for  his 
constant  companions;  "  They  are  ever  with  me,  ever  in  mv  mind, 
ever  in  my  eye."  A  good  man,  wherever  he  goes,  carries  his 
Bible  along  with  him,  if  not  in  his  hands,  vet  in  his  head  and  in  his 
heart.  (2.)  These  he  took  for  the  delightful  subject  of  his  thoughts  ; 
they  were  his  meditation,  not  onlv  as  matters  of  speculation  for  his 
entertainment,  as  scholars  meditate  on  their  notions,  but  as  matters 
of  concern,  for  his  right  management,  as  men  of  business  think  of 
their  business,  that  they  may  do  it  in  the  best  manner.  ( 3.)  These 
h?  took  for  the  commanding  rides  of  all  his  actions;  I  keep  thy 
precepts:  I  make  conscience  of  doing  my  duty  in  every  thing. 
The  best  way  to  improve  in  knowledge  is,  to  abide  and  abound 
in  all  Ihe  instances  of  serious  godliness;  for,  if  any  man  do  his 
trill,  he  shall  know  of  the  doctrine  of  Christ,  shall  know  more  and 
more  of  it,  John,  7. 17.  The  love  of  the  truth  prepares  for  the  light 
of  if ;  the  pure  in  heart  shall  see  God  here. 

2.  The  great  emincncy  he  attained  to  in  it.  By  studying  and 
practisnig  God's  commandments,  and  making  them  his  rule,  he 
learnt  to  behave  himself  wisely  in  all  his  ways,  1  Sam.  18. 14. 
(1.)  He  outwitted  his  enemies ;  God,  by  these  means,  made  him 
wiser  to  baffle  and  defeat  their  designs  against  him  than  they  were 
to  lay  them.     Heavenly  wisdom  will  carry  the  point,  at  la»t,  against 


Devout  Breathings. 

By  keeping  the  commandments,  we  secure  God  OD 

are   certainJy 


'carnal  policy. 

our  side,  and  make  him  our   Friend,  and   therein 
wiser  than  those   that    make   him   their   Enemy:    by   keepuig  the 
commandments,  we  preserve  to  ourselves  that  (leace  and  quiet  ol 
mind   which   our  enemies  would   rob  us  of,   and   so  are  wise  for 
ourselves,  wiser   than    they  are   for  themselves,    for  this  world   as 
well   as  for  the  <ilher.     (2.)  He  outslript  his  teachers,  and   had 
more  understanding  than   all  of   them.     He   means  either   those 
who  would  have  been   his  teachers,   who  blamed  his  conduct,  and 
undertook  to  prescribe  to  him:   by  keeping  God's  commandments, 
he  managed  his  matters  so,  that  it  appeared,  in  the  event,  he  had 
taken  the  right  measures,  anil  they  had  taken  the  wrong.     Or,  he 
may  mean  tliose  who  should   have  been    his  teachers,  the  priests 
and  Levites,  who  sat  in   Moses's  chair,  and  whose   lips   ought  to 
have  kept  knowledge,  but  who  neglected  the  study  of  the  law,  and 
minded   their   honours  and   revenues,  and   the  formalities  only  of 
their  religion;  and  so  David,  who  conversed  much  with  the  scrip- 
tures, by  that  means  became  more  intelligent  than  they.     Or,  he 
may  mean  those  who  had    been  his  teachers  when  he  was  young; 
he  built  so  well  upon  the  foundation  which  they  had  laid,  that, 
with  the  help  of  his  Bible,  he  became  able  to  teach  them,  to  teach 
them  all.     He  was  not  now  a   babe  that  needed   milk,   but  had 
tpiritual  senses  exercised,    Heb.5.  14.     It  is  no   reflection   upon 
our  teachers,  but  rather  an  honour  to  them,  to  improve  so  as  really 
to  excel  them,  and  not  to  need  them.     By  meditation  we  preach 
to  ourselves,  and  so  we  come  to  understand  more  than  our  teachers, 
for  we  come  to  understand  our  own   hearts,  which  they  cannot. 
(3.)  He  outdid  the  ancients;    either   those  of  his   day,   he   was 
young,  like  Elihu,  and  they  were  very  old,  (but  his  keeping  of 
God's  precepts  taught  him  more  wisdom  than   the  multitude  of 
their  years.  Job,  32.  7,  8.)  or  those  of  former  days:   he  hifuself 
quotes  the  proverb  of  the  ancients;  (1  Sam.  24. 13.)  but  the  word 
of  God  gave  him  to  understand  things  better  than  he  could  do  by 
tradition,  and   all  the  learning  that  was  handed  down  from  pre- 
ceding ages.     In  short,  the  written  word  is  a  surer  guide  to  heaven 
tlian  all  the  doctors  and  fathers,  the  teachers  and  ancients,  of  the 
church  ;  and  the  sacred  writings  kept,  and  kept  to,  will  teach  us 
more  wisdom  than  all  their  writings. 

101.  I   have  refrained   my  feet  from  every  evil 
way,  that  I  might  keep  thy  word. 

Here  is,  I.  David's  care  to  avoid  the  ways  of  sin;  "  I  have 
refrained  my  feet  from  the  evil  leays  they  were  ready  to  step  aside 
into;  I  checked  myself,  and  drew  back,  as  soon  as  I  was  aware 
that  I  was  entering  into  temptation."  Though  it  was  a  broad  way, 
a  green  way,  a  pleasant  way,  and  a  way  that  many  walked  in,  yet, 
being  a  sinful  way,  it  was  an  evil  way,  and  he  refrained  his  feet 
from  it,  foreseeing  the  end  of  that  way.  And  his  care  was  universal ; 
he  shunned  every  evil  way.  By  the  words  of  thy  lips  I  have  kept 
me  from  the  paths  of  Ihe  destroyer,  17.4. 

2.  His  care  to  be  found  in  the  way  of  duty;  That  /might  keep 
thy  word,  and  never  transgress  it.  His  abstaining  from  srn  was, 
(1.)  An  evidence  that  he  did  conscientiously  aim  to  keep  God's 
word,  and  had  made  that  his  rule.  (2.)  It  was  a  means  of  his 
keeping  God's  word  in  the  exercises  of  religion  ;  for  we  cannot, 
with  any  comfort  or  boldness,  attend  on  God  in  holy  duties,  so  as 
in  them  to  keep  his  word,  while  we  are  under  guilt,  or  in  any 
by-way. 

102.  I  have  not  departed  from  thy  judgments: 
for  thou  hast  taught  me. 

Here  is,  1.  David's  constancy  in  his  religion.  He  had  not  de- 
parted from  God's  judgments;  he  had  not  chosen  any  other  rule 
than  Ihe  word  of  God,  nor  had  he  wilfully  deviated  from  that  rule. 
A  constant  adherence  to  the  ways  of  God,  in  trying  limes,  will  be 
a  good  evidence  of  our  integrity. 

2.  The  cause  of  his  constancy ;  "For  thou  hast  taught  me. 
they  were  divine  instructions  that  I  learned ;  I  was  satisfied  that 
the  doctrine  was  of  God,  and  therefore  I  stuck  to  it."    Or  rather. 


PSALMS,  CXIX. 


Devout  Brealhinsfs. 


"  II  was.  divine  grace  in  my  heart  that  enabled  me  to  receive 
those  instiuclions."  All  the  saints  are  taught  of  God,  for  he  it  is 
lliat  E;ives  the  understanthng;  and  those,  and  those  only,  that  are 
taught  of  God,  will  conlimie  to  llie  end  in  the  things  that  they 
have  learncci. 

103.  How  sweet  are  tliy  words  unto  my  taste! 
Yea,  sirccler  than  honey  to  my  mouth.  104. 
Through  thy  precepts  I  get  understanding:  there- 
fore I  hate  every  false  way. 

Here  is,  1.  The  wonderful  pleasure  and  delight  which  David 
took  in  the  word  of  God;  it  was  sweet  to  his  taste,  sweeter  than 
honey.  Tliere  is  such  a  thing  as  a  spiritual  taste,  an  inward 
savour  and  relish  of  divine  things;  such  an  evidence  of  them  to 
ourselves,  by  experience,  as  we  cannot  give  to  others.  We  have 
heard  him  ourselves,  John,  4. 42.  To  this  scripture-taste  the  word 
of  God  is  sweet,  very  sweet,  sweeter  than  any  of  the  gratifications 
of  sense,  even  those  that  are  most  delicious.  David  s])eai<s  as  if 
he  wanted  words  to  express  the  satisfaction  he  took  in  the  disco- 
veries of  the  divine  will  and  grace;  no  pleasure  was  comparable 
to  it. 

2.  The  unspeakable  profit  and  advantage  he  gained  by  the 
word  of  God  ;  ( 1.)  It  helped  him  to  a  good  head ;  "  Through  thy 
precepts  I  get  vnderstamliug,  to  discern  between  truth  and  false- 
hood, good  and  evil,  so  as  not  to  mistake  either  in  the  conduct 
of  my  own  life,  or  in  advising  others."  (2.)  It  helped  him  to  a 
good  heart;  "  Therefore,  because  I  have  got  understanding  of  the 
truth,  /  hote  every  false  way,  and  am  steadfastly  resolved  not  to 
turn  aside  into  it."  Observe  here.  The  way  of  sin  is  a  false  nay, 
it  deceives,  and  will  ruin,  all  that  walk  in  it;  it  is  the  wrong  wav, 
and  yet  it  seems  to  a  man  right,  Prov.l4. 12.  It  is  the  character 
of  every  good  man,  that  he  hates  the  way  of  sin,  and  ha'esit  because 
it  is  a.  false  way;  he  not  only  refrains  his  feet  from  it,  {v.  101.)  b>j; 
he  hales  it,  has  an  antipathy  to  it,  and  a  dread  of  it.  Those  who 
hate  sin  as  sin,  will  hate  all  sin,  hate  every  false  way,  because 
every  false  way  leads  to  destruction.  And  the  more  understanding 
we  get  by  the  word  of  God,  the  more  rooted  will  onr  hatred  of  sin 
be;  for,  to  depart  from  evil,  that  is  understanding  ;  (Job,  28.  28.) 
and  the  more  ready  we  are  in  the  scriptures,  the  belter  furnished 
we  are  with  answers  to  temptation. 

14.  NUN. 

105.  Thy  word  is  a  lamp  unto  my  feet,  and  a 
light  unto  my  path. 

Observe  here,  1.  The  nature  of  the  word  of  God,  and  the  great 
intention  of  giving  it  to  the  world  ;  it  is  a  tump  and  a  light,  it  dis- 
covers to  us  that,  concerning  God  and  ourselves,  which  otherwise 
we  could  not  have  known;  it  shews  us  what  is  amiss,  and  will  be 
dangerous;  it  directs  us  in  our  work  and  way,  and  a  dark  place 
indeed  the  world  would  be  without  it;  it  is  a  lamp  which  we  may 
set  up  by  us,  and  take  into  our  hands  for  our  own  particular  use, 
Prov.  G.  2;J.  The  commandment  is  a  lamp  kept  burning  with  the 
oil  of  the  Spirit;  it  is  like  the  lamps  in  the  sanctuary,  and  the 
pillar  of  fire,  to  Israel. 

2.  The  use  we  should  make  of  it.  It  must  be  not  only  a  light 
to  our  eyes,  to  gratify  them,  and  fill  our  heads  with  speculations, 
but  a.  light  to  onr  feet  and  to  our  path,  to  direct  us  in  the  right 
ordernig  of  our  conversation  ;  both  in  the  choice  of  our  way  in 
general,  and  in  the  particular  steps  we  take  in  that  way;  that  we 
may  not  take  <i  false  way,  nor  a  false  step  in  the  right  "way.  We 
are  then  truly  sensible  of  God's  goodness  to  us  in  giving  us  such  a 
lamp  and  light,  when  we  make  it  a  guide  to  our  feet,  our  path. 

106.  I  have  sworn,  and  I  will  perform  it,  that  I 
■will  keep  thy  righteous  judgments. 

Here  is,  l.The  notion  David  had  of  religion;  it  is,  keeping 
God's  righteous  judgments.  God's  commands  are  his  judgments 
the  dictates  of  infinite  wisdom.     They  &rc  righteous  judgments', 


consonant  to  the  eternal  rules  of  equity,  and  it  is  our  duty  to  keep 
them  carefully. 

2.  The  obligation  he  here  laid  upon  himself  to  be  religious, 
binding  himself,  by  his  own  promise,  to  tliat  which  he  was  already 
bound  to  by  the  divine  precept,  and  all  liUle  enough.  "  I  have 
sworn,  I  have  lifted  up  my  hand  to  the  Lord,  and  I  cannot  go 
back;  and  therefore  must  go  forward,  I  will  perform  it."  Note, 
(1.)  It  is  good  for  us  to  bind  ourselves  with  a  solemn  oath  to  be 
religious.  We  must  swear  to  the  Lord  as  subjects  swear  allegiance 
to  their  sovereign,  promising  fealty,  appealing  to  God  concerning 
our  sincerity  in  this  jiromise,  and  owning  ourselves  liable  to  the 
curse,  if  we  do  not  perform  it.  (2.)  We  must  often  call  to  mind 
the  vows  of  God  that  are  upon  us,  and  remember  that  we  have 
sworn.  (3.)  We  must  make  conscience  of  performing  unto  the 
Lord  our  oatlis ;  (an  honest  man  will  be  as  good  as  his  word ;)  nor 
have  we  sworn  to  our  own  hurt,  but  it  will  be  unspeakably  to  our 
hurt,  if  we  do  not  perform. 

107.  I  am  afflicted  very  much:  quicken  me, 
O  Lord,  according  unto  tiiy  word. 

Here  is,  1.  The  presentation  David  makes  of  the  sorrowful 
condition  he  was  in  ;  I  am  afflicted  very  7n!<cA,  afflicted  in  spirit ; 
lie  seems  to  mean  that  especially:  he  laboured  under  many  dis- 
courageme-its;  without  were  fightings,  within  were  fears:  this  is 
often  the  lot  of  the  best  saints,  therefore  think  it  not  strange  if 
sometimes  it  be  our's. 

2.  The  recourse  he  has  to  God  in  this  condition;  he  prays  for 
his  grace,  "  Quicken  me,  0  Lord;  make  me  lively,  make  rae 
cheerful,  quicken  me,  I>y  t..;flictions,  to  greater  diligence  in  my 
WOik:  qvicken  me;  deliver  me  out  of  my  afflictions,  which  will 
be  as  life  from  the  dead."  He  jjleads  the  promise  of  God,  guides 
his  desires  bv  it,  and  grounds  his  hopes  upon  it;  Quicken  me 
according  to  thy  word.  David  resolved  to  perfcrs;  lis  premises 
to  God,  (f.  IOC.)  and  therefore  could,  with  humble  boldness,  beg 
of  God  to  make  good  his  word  to  him. 

108.  Accept,  I  beseech  thee,  the  freswU-offer- 
ings  of  my  mouth,  O  Lord,  and  teach  rae  thy 
judgments. 

Two  things  we  are  here  taught  to  pray  for,  in  reference  to  our 
religious  performances. 

1.  Acceptance  of  them;  this  we  must  aim  at  in  all  we  do  in 
religion,  that,  whether  present  or  absent,  we  may  be  accepted  of  the 
Lord.  That  which  David  here  earnestly  prays  for  the  acceptance 
of,  is,  the  freewill-offerings,  not  of  his  purse,  but  of  his  mouth, 
his  prayers  and  praises;  the  calves  of  our  lips,  (Hos.l4.  2.)  the 

fruit  of  our  lips,  (Heb.  1.15.)  these  are  the  spiritual  offerings 
which  all  Christians,  as  spiritual  priests,  must  offer  to  God  ;  and 
they  must  he  freewill-  offerings,  for  we  must  offer  them  abundantly 
and  cheerfully;  and  it  is  this  willing  mind  that  is  accepted.  The 
more  there  is  of  frceness  and  willingness  in  the  service  of  God, 
the  more  pleasing  it  is  to  him. 

2.  Assistance  in  them  ;  Teach  me  thy  judgments.  We  cannot 
offer  any  thing  to  God,  which  we  have  reason  to  think  he  will 
accept  of,  but  what  he  is  pleased  to  instruct  us  in  the  doing  of; 
and  we  must  be  as  earnest  for  the  grace  of  God  in  us,  as  for  the 
favour  of  God  towards  us. 

109.  My  soul  is  continually  in  my  hand  :  yet 
do  I  not  forget  thy  law.  110.  The  wicked  have 
laid  a  snare  for  me :  yet  I  erred  not  from  thy 
precepts. 

Here  is,  1.  David  in  danger  of  losing  his  life.  There  is  but  a 
step  between  him  and  death,  for  the  xvicked  have  laid  a  snare  for 
him  ;  Saul  did  so  many  a  time,  because  he  hated  him  for  his 
piety.  Wherever  he  was,  he  found  some  design  or  other  laid 
against  him  to  take  away  his  life,  for  that  was  it  they  aimed  at; 
what  they  could  not  effect  by  open  force,  they  hoped  to  compass  by 


PSALAiS,  CXIX. 


De\oiil  lireathingB. 


Ufac'lierv,  wliicli  niailc  Iiim  say,  My  soul  is  continually  in  my 
hand:  it  was  imt  so  with  liiiii,  only  as  a  man,  (so  it  is  true  of  iis 
fill;  wherever  we  are,  we  lie  exposed  to  the  strokes  of  deatli, 
«liat  we  carry  in  our  hands  is  easily  snatched  away  from  us  by 
violence,  or,  if  sandy,  as  our  life  is,  it  easily  of  itself  slips  through 
our  fingers,)  but  as  a  7nan  of  war,  a  soldier,  who  often  Jeo])arded 
his  life  in  the  high  places  of  the  field  ;  and  especially  as  a  man 
after  God's  oivn  heart,  and,  as  such,  hated  and  persecuted,  and 
always  delivered  to  death,  (2  Cor.  4. 1 1.)  killed  all  the  day  long. 

2.  David  in  no  danger  of  losing  his  religion,  notwithstanding' 
this.  Thus,  in  jeopardy  every  hour,  and  yet  constant  to  God  and 
his  duty,  none  of  these  things  move  him  :  for,  (  1.)  He  does  not 
forget  the  law,  and  therefore  he  is  likely  to  persevere.  In  the 
multitude  of  his  cares  for  his  own  safety,  he  finds  room  in  his 
head  and  heart  for  the  word  of  God,  and  has  that  in  his  mind  as 
fresh  as  ever;  and,  where  that  dwells  richlv,  it  will  be  a  well  of 
living  rcater.  (2.)  He  has  not  jet  erred  from  God's  precepts, 
and  therefore  it  is  to  be  hoped  he  will  not.  He  liad  stood  many 
a  shock,  and  kept  his  ground,  and  surely  that  grace  which  had 
helped  him  hitherto  would  not  fail  him,  but  would  still  prevent  his 
wanderings. 

111.  Thy  testinrionies  have  I  taken  as  an  heri- 
tage for  over :  for  they  a?-e  the  rejoicing  of  my 
heart.  112.  I  have  inchned  my  heart  to  perform 
thy  statutes  alway,  eceti  unto  the  end. 

The  psalmist  here,  in  a  most  affectionate  manner,  like  an  Israelite 
indeed,  resolves  to  stick  to  the  word  of  God,  and  to  live  and  die 
by  it. 

1.  He  resolves  to  portion  himself  in  it,  and  there  to  seek  his 
happiness,  nay,  there  to  enjoy  it;  "  Thy  testimonies,  the  truths, 
the  promises,  of  thv  word,  haee  I  taken  as  a  heritage  for  ever,  for 
they  are  the  rejoicing  oj  my  heart."  The  present  delight  he  took 
in  them  was  an  evidence  that  the  good  things  contained  in  them 
were,  in  his  account,  the  best  things,  and  the  treasure  which  he 
set  his  heart  upon.  (1.)  He  expected  an  eternal  happiness  in 
God's  testimonies;  the  covenant  God  had  made  with  him  was  an 
everlasting  covenant,  and  therefore  he  took  it  as  a  heritage  for 
ever.  If  he  could  not  yet  say.  They  are  my  heritage,  yet  he  could 
say,  "  I  have  7nade  choice  of  them  for  my  heritage,  and  will  never 
take  up  with  a  portion  in  this  lifo,"  17. 14, 15.  God's  testimonies 
are  a  heritage  to  all  that  have  received  the  Spirit  of  adoption ; 
for,  if  children,  then  heirs;  they  are  a  heritage  Jbr  ever,  and  that 
no  earthly  heritage  is;  (1  Pet. 1.4.)  all  the  saints  accept  them  as 
such,  take  up  with  Ihem,  live  upon  the  ,  and  can  therefore  be 
content  with  but  little  of  this  world.  (2.)  He  enjoyed  a  present 
satisfaction  in  them;  T/iey  are  the  '.rjoicing  of  my  heart,  because 
they  will  be  my  heritage  for  ever.  \\  requires  the  heart  of  a  good 
man  to  see  his  portion  in  th"  promise  of  God,  and  not  in  the 
possession  of  this  world 

2.  He  re*oives  to  govern  liimself  by  it,  and  thence  to  take  his 
measures;  I  have  inclined  my  heart  to  do  thy  statutes.  They  that 
would  have  the  blessings  of  God's  testimonies,  must  come  under 
the  bonds  of  his  statutes.  We  must  look  for  comfort  only  in  the 
way  of  duty,  and  that  duty  must  be  done,  (1.)  With  full  consent 
and  complacency;  "/  have,  by  the  grace  of  God,  inclined  my 
heart  to  it,  and  conquered  the  aversion  I  had  to  it."  A  good  man 
brings  his  heart  to  his  work,  and  then  it  is  done  well.  A  gracious 
disposition  to  do  the  will  of  God  is  the  acceptable  principle  of  all 
obedience.  (2.)  With  constancy  and  perscvei-ance.  He  would 
perform  God's  statutes  always,  in  all  instances,  in  the  duty  of 
every  day,  in  a  constant  course  of  holy  walking,  and  this  to  the  end, 
without  weariness.     This  is  following  the  Lord  fully. 

15.  SAMECH. 

113.  I  hate  vain  thoughts:  but  thy  law  do  I 
love. 

Here  is,  1.  David's  dread  of  the  risings  of  sin,  and   the  first 

VOL.  II.       "  11    ! 


beginnings  of  it;  I  hate  \Mn  thoughts.  He  does  not  mean  that 
he  hated  them  in  others,  for  thel-e  he  could  not  (riscern  them,  bui 
he  hated  them  in  his  own  heart.  Every  good  man  makes  con 
science  of  his  thoughts,  for  they  are  words  to  God:  vain  lliouehls, 
how  light  soever  most  make  of  them,  are  sinful  an<l  hurtful,  and 
therefore  wc  should  account  ther.i  hateful  and  dreadful,  for  lliey 
not  only  divert  the  mind  from  that  which  is  good,  but  open  the 
door  to  all  evil,  Jer.4. 14.  Though  David  coidd  not  say  that  he 
was  free  from  vain  thoughts,  yet  he  could  say  that  he  hated  them; 
he  did  not  countenance  them,  or  give  them  any  entertainment,  but 
did  what  he  could  to  keep  them  out,  at  least  to  keep  them  under. 
The  evil  I  do,  I  alloio  not. 

2.  David's  delight  in  the  rule  of  duty;  but  thy  law  do  I  love, 
which  forbids  those  vain  thoughts,  and  threatens  them.  The  more 
we  love  the  law  of  God,  the  more  we  shall  get  the  mastery  of  our 
vain  thoMghts,  the  more  hateful  they  will  be  to  us,  as  being  con- 
trary to  the  whole  law,  and  the  more  watchful  we  shall  be  against 
them,  lest  they  draw  us  from  that  we  love. 

114.  Thou  art  my  hiding  place  and  my  shield: 
I  hope  in  thy  word. 

Here  is,  1.  God's  care  of  David  to  protect  and  defend  him, 
which  he  convforts  himself  with,  when  his  enemies  were  very 
malicious  against  him ;  Thou  art  my  Hiding-place,  and  my  Shield. 
David,  when  Saul  pursued  him,  often  betook  himself  to  close 
places  for  shelter.  In  war,  he  guarded  himself  with  his  shield, 
now  God  was  both  these  to  him  ;  a  Hiding-place  to  preserve  him 
from  danger,  and  a  Shield  to  preserve  him  hi  danger,  his  life  from 
death,  and  his  soul  from  sin.  Good  people  are  safe  under  God's 
protection.  He  is  ihe'ir  Strength  and  their  Shield,  iheir  Help  and 
their  Shield;  their  Sun  and  their  Shield;  their  Shield  and  their 
great  Rcivard;  and  here,  their  Hiding-place  and  their  Shield. 
They  may  by  faith  retire  to  him,  and  repose  in  him  as  their 
Hiding-place,  where  they  are  kept  in  secret.  They  may  by  faith 
oppose  his  power  to  all  the  might  and  malice  of  their  enemies^  as 
their  shield  to  quench  every  fiery  dart. 

2.  David's  confidence  in  God  ;  he  is  safe,  and  therefore  he  is 
easy,  under  the  divine  protection.  "  I  hope  in  thy  word,  which 
has  acquainted  me  with  thee,  and  assured  me  of  thy  kindness  to 
me."  They  who  depend  on  God's  promise  shall  have  the  benefit 
of  his  power,  and  be  taken  under  his  special  protection. 

115.  Depart  from  me,  ye  evil  doers:  for  I  will 
keep  the  commadments  of  my  God. 

Here  is,  1.  David's  firm  and  fixed  resolution  to  live  a  holy  life; 
/  ivill  keep  the  commandments  of  my  God.  Bravely  resolved  ! 
like  a  saint,  like  a  soldier;  for  true  courage  consists  in  a  steady 
resolution  against  all  sin,  and  for  all  duty.  Those  that  would  keep 
God's  commandments,  must  be  often  renewing  their  resolutions  to 
do  so;  "  I  will  keep  them:  whatever  others  do,  this  I  \\ill  do; 
though  I  be  singular,  though  all  about  me  be  evil-doers,  and  desert 
me;  whatever  I  have  done  hitherto,  I  will  for  the  future  walk 
closely  with  God.  They  are  the  commandments  of  God,  of  my 
God,  and  therefore  I  will  keep  them.  He  is  God,  and  ma/ 
command  me ;  my  God,  and  will  command  me  nothing  but  whal 
is  for  my  good." 

2.  His  farewell  to  bad  company,  pursuant  to  this  resolution; 
Depart  from  me,  ye  evil  doers.  Though  David,  as  a  good  magis- 
trate, was  a  terror  to  evil-doers,  yet  th  ve  were  many  such,  evet 
about  court,  intruding  near  his  person;  these  he  here  abdicate* 
and  rescilves  to  have  no  conversation  with  them.  Note,  They  thai 
resolve  to  keep  the  commandments  of  God,  must  have  no  societf 
with  evil-doers;  forbad  company  is  a  great  hinderance  to  a  holy 
life.  We  must  not  choose  wicked  people  for  our  companions,  nor 
be  inliiiinte  with  them  ;  we  must  not  do  as  they  do,  nor  do  as  they 
would  have  us  do,  Ps.  1.1.  Eph.5.11. 

116.  Uphold  me  according  unto  thy  word,  that 
I  may  hve :  and  let  me   not  be  ashampd  of  mv 


s,  ex IX. 


Devout  Breathings. 


hope.  117.  Hold  llioii  me  up,  and  I  shall  be  sale: 
and  I  will  have  respect  unto  thy  statutes  conti- 
nually. 

Here,  1.  David  prays  for  sustaining  prace;  /or  this  grace  suf- 
ficient he  hcsiiiiiilit  the  Lord  twice ;  Uphold  me,  and  again,  Hold 
f/iou  mciip.  He  sees  himself,  not  onlv  unable  to  go  on  in  his  dutv 
by  anv  strcnnlli  of  his  own,  but  in  danger  of  falling  into  sin,  unless 
he  wiis  prevented  by  divine  grace;  and  therefore  he  is  thus  earnest 
for  that  grace  to  uphohl  him  in  his  integrity,  (41.12.)  to  keep 
liini  from  falling,  and  to  keep  bim  from  tiring,  that  he  might  neithei 
turn  aside  to  evil-doing,  nor  be  weary  of  well-doing.  We  stand 
no  longer  than  God   holds  us,  and  go  no  further  than  he  carries 

OS. 

2.  He  pleads  earnestly  for  this  grace. 

(1.)  He  pleads  the  promise  of  God,  his  dependence  upon  the 
promise,  and  his  expectation  from  it;  "  Uphold  me,  according  to 
thy  word,  which  word  1  hope  in;  and  if  it  be  not  performed,  I 
shall  be  made  ashamed  of  my  hope,  and  be  called  a  fool  for  my 
credulity."  But  thev  that  hope  in  God's  word  may  be  sure  that 
the  word  will  not  fail  them,  and  therefore  their  hope  will  not 
make  them  ashamed. 

(2.)  He  pleads  the  great  need  he  had  of  God's  grace,  and  the 
great  advantage  it  would  be  of  to  him;  Uphold  me,  that  I  may 
Kve;  intimating,  that  he  coidd  not  live  without  the  grace  of  God  ; 
he  should  fall  into  sin,  into  death,  into  hell,  if  God  did  not  hold 
him  up;  but,  supported  by  bis  hand,  he  shall  live;  his  spiritual 
life  shall  he  maintained,  and  be  an  earnest  of  eternal  life.  Hold 
we  vp,  and  I  shall  be  safe;  out  of  danger,  and  out  of  the  fear  of 
danger.     Our  holy  security  is  grounded  on  divine  supports. 

(3.)  He  pleads  his  resolution,  in  the  strength  of  this  grace,  to 
proceed  in  his  duty;  "  Hold  me  vp,  and  ihen  I  :vill  Jiave  respect 
unto  thy  statutes  continually,  and  never  turn  my  eyes  or  feet  aside 
from  them."  I  will  employ  myself,  so  some ;  I  will  delight  myself, 
10  Others,  in  thy  statutes.  If  God's  right  hand  uphold  us,  we 
must,  'in  his  strength,  go  on  in  our  duty,  both  with  diligence  and 
with  p\easure. 

118.  Thoti  nasi  trodden  down  all  them  that  err 
from  thy  statutes:    for  their  deceit  is  falsehood. 

119.  Thou  puttest  away  all  the  wicked  of  the 
earth  like  dross:  therefore  I  love  thy  testimonies. 

120.  My  flesh  trembleth  for  fear  of  thee;  and  I 
am  afraid  of  thy  judgments. 

Here  is,  1.  God's  judgments  on  wicked  people,  on  those  that 
xcanderfrom  his  statutes,  that  take  their  measures  from  other  rules, 
and  will  not  have  God  to  reign  over  them.  All  departure  from 
God's  statutes  is  certainly  an  error,  and  will  prove  a  fatal  one. 
These  are  the  wicked  of  the  earth;  tliey  uiind  earlhlv  things,  and 
lay  up  their  treasures  in  the  earlli,  and  live  in  pleasure  on  the 
earth,  and  are  strangers  and  enemies  to  heaven  and  heavenly 
things.  Now,  see  how  God  deals  with  them,  that  you  may  neither 
fear  them,  nor  envy  them.  (1.)  He  treads  I  hem  all  down;  !ie 
brmgs  them  to  ruin,  to  utter  ruin,  to  shameful  ruin;  be  makes 
them  his  footstool.  Though  they  arc  ever  so  high,  he  can  bring 
Ihern  luw;  (Amos,  2.9.)  be  has  done  it  many  a  time,  and  be  will 
do  It,  for  he  resists  the  proud,  and  will  triumph  over  tliose  dial 
oppose  Ills  kingdom.  Proud  jiersecntors  trample  upon  bis  people, 
hut,  sooner  (,r  later,  he  will  trample  upon  them.  (2.)  He  puts 
them  all  away  lihr  dross.  Wicked  people  are  as  dross,  which, 
(hough  It  be  mingled  with  ll-.c  good  metal  in  the  ore,  and  seems 
to  be  of  the  same  substance  willi  it,  must  be  separated  from  it. 
And,  ni  God's  account,  tliey  are  worthless  things,  the  scum  anci 
refuse  of  the  earlli,  and  no  more  to  he  compared  with  the  righteous, 
than  dross  with  fine  gold.  There  is  a  day  coming  which^vill  put 
them  away  from  among  the  righteous,  (Mallh.  13. 49.)  so  that 
they  shall  have  no  )^h\ce  in  thtir  covf/rcyat  1071;  (Ps.l..5.)  which 
will  put  them  away  into  everlasting  fire,"  the  fitlest  place  for  the 
droBs.     Sometimes,  in  this  world,  the  wicked  are,  bv  the  ccnsurei 


of  the  church,  or  th«r  sivoid  of  the  magistrate,  or  the  judgments  of 
God,  put  auay  as  dross,  Prov.2o.  4, 5. 

2.  'The  reasons  of  these  judgments.  God  casts  them  off,  be- 
cause they  err  j.'om  his  slalvtes;  ihey  that  will  not  submit  to  the 
commands  of  the  word,  shall  feel  the  curses  of  it.  And  because 
their  deceit  is  falsehood, hecAUie  they  deceive  themselves  by  setting 
up  false  rules,  in  opposition  to  God's  statutes,  which  they  err  from  ; 
and  because  they  go  about  to  deceive  others  with  their  hypocritical 
pretences  of  good,  and  their  crafty  projects  of  mischief.  Tlieir 
cunning  is  falsehood,  so  Dr.  Hammond.  The  utmost  of  their 
policy  is  treachery  and  perfidiousness;  this  the  God  of  truth 
hates,  and  will  punish. 

3.  The  improvement  David  made  of  these  judgments ;  he  took 
notice  of  them,  and  received  instruction  from  them.  The  ruin  of 
the  wicked  helped  to  increase,  (1.)  His  love  to  the  word  of  God; 
"  I  see  what  comes  of  sin  ;  therefore  1  love  thy  testimonies,  which 
warn  me  to  take  heed  of  those  dangerous  courses,  and  keep  me  from 
the  paths  of  tlie  destroyer  J"  We  see  the  word  of  God  fulfilled  hi 
hisjudgments  on  sin  and  sinners,  and  therefore  we  should  love  it. 
(2.)  His  fear  of  the  wrath  of  God;  My  flesh  trembles  for  fear  of 
thee.  Instead  of  insulting  over  those  who  fell  under  God's  dis- 
pleasure, he  humbled  himself.  What  we  read  and  hear  of  the 
judgments  of  God  upon  wicked  peojile,  should  make  us,  [1.]  To 
reverence  his  terrible  majesty,  and  to  stand  in  awe  of  him;  Who  is 
able  to  stand  before  this  holy  Lord  God?  1  Sam. 6. 20.  [2.]  To 
fear  lest  we  offend  him,  and  become  obnoxious  to  his  wrath. 
Good  men  have  need  to  be  restrained  from  sin  by  the  terrors  of 
the  Lord;  especially  when  judgment  begins  at  the  house  of  God, 
and  hypocrites  are  discovered,  and  put  away  as  dross. 

IG.  AIN. 

121.  1  have  done  judgment  and  justice:  leave 
me  not  to  mine  oppressors.  122.  Be  surety  for  thy 
servant  for  good :  let  not  the  proud  oppress  me. 

David  here  appeals  to  God, 

1.  As  his  Witness,  (bat  he  had  not  done  wrong;  he  could  truly 
say,  "  I  have  done  jndginrnl  and  justice:  I  have  made  conscience 
of  rendering  to  all  Iheir  due,  and  have  not,  by  force  or  fraud,  hin- 
dered any  of  their  right."  Take  him  as  a  king,  he  executed  judg- 
ment and  justice  to  all  his  people;  (2  Sam.  8. 15.)  take  him  in  a 
private  capacity,  lie  could  ajipeal  to  Saul  himself,  that  there  ivas  no 
ivil  or  transgression  in  his  hand,  1  Sam.  24. 11.     Note,  Honesty 

s  the  best  policy,  and  will  be  our  rejoicing  in  the  day  of  evil. 

2.  As  bis  Judge,  that  he  might  not  be  wronged;  he,  having 
done  juslice  for  others  that  were  oppressed,  begs  that  God  would 
do  him  juslice,  and  avenge  him  of  his  adversaries;  "Be  surety  for 
thy  servant  for  good;  undertake  for  me  against  those  that  would 
run  me  down,  and  ruin  me."  He  is  sensible  that  he  cannot  make 
his  part  good  himself,  and  therefore  begs  that  God  would  appear 

j  forhini.   Christ  is  ourSurety  with  God  ;  and,  if  he  be  so,  Pro\idence 

I  shall   be  our  Surety  against  all  the  world;  who,  or  what,   shall 

harm  us,  if  God's  power  and  goodness  be  engaged  for  our  protec- 

^•lion  and   rescue?     He  docs  not  jirescribe  to  God  what  he  should 

[do  for  him;   only  let  it   be/or  good,  in  such  way  and  manner  as 

Infinite  Wisdom  sees  best ;  only  let  me  not  be  left  to  mine  oppressors. 

Though  Da\i(l  had  done  Judgment  and  justice,  yet  he  had  man;f 

enemies;  but,  having  God   for  his  Friend,  he  hoped  they  shoulj 

not  have  Iheir  will  against  him  ;  and  in  that  hope  he  prayed  again. 

Let  not  the  proud  oppress  me.     David,  one  of  the  best  of  men, 

was  oppressed   by  the  ])roud,  whom  God   beholds  afar  off:   the 

condition,  therefore,  of  the  persecuted  is  better  than  that  of  the 

persecutors,  and  w  ill  appear  so  at  last. 

12.3.  Mine  eyes  fail  for  thy  salvation,  and  for  the 
word  of  thy  righteousness. 

David,  being  oppressed,  is  here  waiting  and  wishing  for  the 
salvation  of  the  Lord,  which  would  make  him  easy. 

1.  He  cannot  but  think  that  it  comes  slowly  ;  3Iine  eyes  fail  for 
thy  salvation.  His  eyes  were  towards  it,  and  had  been  long  so: 
he   looked   for  helj)  from  heaven,  and  wc  deceive  ourselves  if  w# 


PSALMS.  CXIX. 


Devout  Breathings. 


look  for  it  any  other  way ;  but  it  did  not  <^olnc  so  soon  as  he 
expefted,  so  lliat  his  fyes  began  to  fail,  and  he  was  sometimes 
readv  to  despair,  and  to  thinlv  that,  bccanse  the  salvation  did  tuil 
come  when  he  looked  for  it,  it  would  never  conic.  It  is  often  the 
infirmity  even  of  srood  men,  to  be  weary  of  waiting  God's  time, 
when  /heir  lime  is  ela|)se(!. 

2.  Yet  he  cannot  Iml  hope  that  it  comes  surely;  for  be  expects 
the  tvnrd  of  Giiiis  rii/lilci>ufiirxs,  and  no  other  salvation  than  what 
is  secured  by  that  word,  whidi  cannot  fall  to  the  ground,  because 
it  is  a  word  of  rinlileoiisncss.  Thonyh  our  eyes  fail,  yet  God's 
wo''d  does  not,  and  therefore  tliosc  that  build  upon  it,  though  now 
discouraged,  shall  in  due  time  see  his  salvation. 

124.  Deal  with  ihy  servant  accorclin;;'  unto  thj' 
mercy,  and  teach  me  Ihy  statutes.  125.  1  am  thy 
servant ;  t;ive  nie  nnderslanding,  that  I  may  know 
thy  testimonies. 

Here  is,  1,  David's  petition  for  divine  instruction  ;  "  Teach  me 
tin/  stn/iitcs;  give  me  to  Know  all  my  duty;  when  I  am  in  doubt, 
and  know  not  for  certain  «hat  is  my  duty,  direct  me,  and  make  it 
plain  to  me;  now  that  1  am  afflicted,  oppressed,  and  mine  flyej 
ready  to  fail  for  t/tt/  salratio;!,  let  me  know  what  my  duty  is,  in 
this  condition. "  In  difficult  times,  we  should  desire  more  to  be 
told  what  we  must  do,  than  what  we  may  e.xpect ;  and  should 
pray  more  to  be  led  into  the  knowledge  of  scripture-precepts  than 
of  scri|)ture-prophecies.  If  God,  who  gave  us  his  statutes,  do  not 
leach  us,  we  shall  never  learn  them.  How  God  teaches,  is 
implied  in  the  next  petition.  Give  me  widerstanding ,  a  renewed 
understanding,  apt  to  receive  divine  light,  that  I  may  know  thy 
teslimnnies.  It  is  God's  prerogative  to  give  an  understanding,  that 
understanding  without  which  we  cannot  know  God's  testimonies. 
"Vhose  who  know  most  of  God's  testimonies  desire  to  know  more, 
and  are  still  earnest  with  God  to  teach  them,  never  thinking  tliey 
know  enough. 

2.  His  pleas  to  enforce  this  petition. 

(1.)  He  pleads  God's  goodness  to  him;  Deal  with  me  according 
to  thy  mercy.  The  best  saints  count  this  their  best  plea  for  any 
blessnig,  "Let  me  have  it  according  to  thy  mercy;"  for  we 
deserve  no  favour  from  God,  nor  can  we  claim  any  as  a  debt,  but 
we  are  then  most  likely  to  be  easy,  when  we  cast  ourselves  upon 
God's  mercv,  and  refer  ourselves  to  it.  Particularly,  when  we 
come  to  him  for  instruction,  we  must  beg  it  as  a  mercy,  and  reckon 
that  in  beintj  taught  we  are  well  dealt  with. 

(2.)  He  pleads  his  relation  to  God;  "  I  am  thy  servant,  and 
have  work  to  do  for  thee,  therefore  teach  me  to  do  it,  and  to  do  it 
well."  The  servant  has  reason  to  expect,  that,  if  he  be  at  a  loss 
abcml  his  work,  his  master  should  teach  him,  and,  if  it  were  in 
his  power,  give  him  an  understanding.  "  Lord,"  says  David,  "  I 
desire  to  serve  thee,  shew  me  how."  If  any  man  resolve  to  do 
God's  will  as  his  servant,  he  shall  be  made  to  know  his  testimonies, 
John,  7.  17.   Ps.  25.  14. 

126.  It  is  time  for  thee,  Lord,  to  'work:  for 
ihey  have  made  void  thy  law. 

Here  is,  1.  A  complaint  of  the  daring  impiety  of  the  wicked; 
David,  having  in  himself  a  holy  indignation  at  it,  humbly  represents 
Jl  to  God.  "  Lord,  there  are  those  that  have  made  void  thy  laic, 
have  set  thee  and  thy  government  at  defiance,  and  have  done  what 
in  them  lay  to  cancel  and  vacate  the  obligation  of  thy  commands." 
They  that  sin  through  infirmity  transgress  the  law,  but  presump- 
tuous sinners  do,  in  effect,  mrilti-  i^nid  the  lajc,  saving.  Who  is  the 
Lord?  What  ?'.<  the  Almighly,  that  ue  should  fear  him?  It  is 
possible  a  godly  man  niav  sin  agai'iist  the  commandment,  but  a 
wicked  man  would  sin  awav  the  coiiiriiandment ;  would  repeal 
God's  laws,  ::r.d  enact  his  own  lusts.  This  is  the  sinfulness  of  sin, 
and  the  malignity  of  ihc  carnal  mind. 

2.  A  desire  that  God  would  appear  for  the  vindication  of  his 
own  honour.  "It  is  time  for  thee,  Lord,  to  trork,  to  do  some- 
Ihing  for  the  effectual  confutation  o?  atheists  and  infidels,  and  the 


sdencmg  of  those  that  set  their  mouth  against  the  heavens." 
Go<ls  time  to  work,  is,  when  vice  is  become  most  daring,  an-l  the 
measure  of  iniquity  is  full.  Now  will  I  arise,  sailh  the  Lord. 
Some  ivad  it,  and  the  original  will  bear  it,  ft  is  time  to  icork  Jot 
thee,  O  Lord;  if  is  time  for  every  one  in  his  place  to  appear  on 
the  Lord's  side,  against  the  threatening  growth  of  ))rofaneness  and 
immorality.  We  must  do  what  we  can  for  the  support  of  the 
sinking  interests  of  religion,  and,  after  all,  we  must  beg  of  God  to 
take  the  work  into  his  own  hands. 

127.  Therefore  I  love  ihy  coiuiuandments  above 
gold  ;  yea,  above  fine  gold.  128.  Therefore  I 
esteem  all  t/iy  precepts  concerning  all  things  to  he 
light;  and  1  hate  every  false  way. 

David  here,  as  often  in  this  psalm,  professes  the  great  h)ve  lie 
had  to  the  word  and  law  of  God  ;  and,  to  evidence  the  sincerity 
of  it,  observe, 

1.  The  degree  of  his  love.  He  loved  his  Bible  better  than  he 
loved  his  money;  above  gold,  yea,  above  fine  gold,  (iold,  fine 
gold,  is  what  most  men  set  their  hearts  upon;  nothing  cliarms 
them  and  dazzles  their  eyes  so  as  gold  does  ;  it  is  fine  gold,  a  fine 
thing  in  their  eyes ;  they  will  venture  their  souls,  their  God,  their 
all,  to  get  and  keep  it:  but  David  saw  that  the  word  of  God  an- 
swers all  purposes  better  than  money  does  ;  for  it  enriches  the 
soul  toward  God,  and  therefore  he  loved  it  better  than  gokl ;  for 
it  had  done  that  for  him  which  gold  could  not  do,  and  would 
stand  him  in  stead  when  the  wealth  of  the  world  would  fail  him. 

2.  The  ground  of  his  love.  Therefore  he  loved  all  God's  com- 
man<lmrnts,  because  he  esteemed  them  to  l>e  right,  all  reasonable 
and  just,  and  suited  to  the  end  for  which  they  were  made.  They 
are  all  as  they  should  be,  and  no  fault  can  be  found  with  them  ; 
and  therefore  we  must  love  them,  because  they  bear  God's  image, 
and  are  the  revelations  of  his  will.  If  we  thus  consent  to  the  taw, 
that  it  is  good,  we  shall  delight  in  it  after  the  inner  man. 

3.  The  fruit  and  evidence  of  this  love  ;  He  hated  ecenj false  way. 
The  way  of  sin  being  directly  contrary  to  God's  precepts,  which 
are  right,  is  a  false  way,  and  therefore  they  that  have  a  love  and 
esteem  for  God's  law,  hate  it,  and  will  not  be  reconciled  to  it. 

17.     PE. 

129.  Tliy  testimonies  are  wonderful:  therefore 
doth  my  soul  keep  theiu. 

See  here,  how  David  was  affected  toward  the  word  of  God. 

1.  He  admired  it,  as  most  excellent  in  itself;  Tliy  testimonies 
are  wonderfnl.  The  word  of  God  gives  us  admirable  discoveries 
of  God,  and  Christ,  and  another  world  ;  admirable  pi-oofs  of  divine 
love  and  grace.  The  ma.jesty  of  the  style,  the  purity  of  the  matter, 
the  harmonv  of  the  parts,  are  all  wonderful;  its  effects  upon  the 
consciences  of  men,  both  for  conviction  and  comfort,  arc  wonder- 
ful; and  it  is  a  sign  that  we  are  not  acquainted  with  God's  testi- 
monies, or  do  not  understand  them,  if  we  do  not  admire  them. 

2.  He  adhered  to  it,  as  of  constant  use  to  him  ;  "  Therefore 
doth  my  soul  keep  them,  as  a  treasure  of  inestimable  value,  which 
I  cannot  be  without."  We  do  not  keep  them  to  any  purpose, 
unless  our  souls  keep  them ;  there  they  must  be  deposited,  as  the 
tables  of  testimony  in  the  ark,  there  they  must  have  the  innermost 
and  uppermost  place.  They  that  see  God's  word  to  be  admirable, 
will  prize  it  highly,  and  preserve  it  carefully,  as  that  which  they 
promise  themselves  great  things  from. 

130.  The  entrance  of  thy  words  giveth  light ;  it 

giveth  understanding  unto  the  simple. 

Here  is,  1.  The  great  use  for  which  the  word  of  God  v^as  in- 
fended;  to  give  light,  that  is,  to  give  understanding;  to  give  us 
to  understand  that  which  will  be  of  use  to  us  in  our  travels  through 
this  world ;  and  it  is  the  outward  and  ordinary  means  by  which 
the  Spirit  of  God  enlightens  the  understandmg  of  all  that  are 
s.nctified.  God's  testimonies  are  not  only  wonderful,  for  the 
"ivaln;ss  of  them,  but  useful,  as  a  light  m  a  dark  place. 


PSALMS,  CXIX. 


Devout  Breathings. 


3.  Its  efficacy  for  this  purpose ;  it  admirably  answers  the  end  ; 
for,  (1.")  Even  the  entrance  of  God's  word  gives  light.  If  we 
begin  at  the  IjeginiiinR,  and  take  it  before  us,  we  shall  find,  that 
Ihe  very  first  verses  of  the  Bible  give  us  suqirising,  and  yet  satis- 
fying, discoveries  of  the  orii^in  of  the  universe,  about  which,  without 
Ihatt  the  world  is  utterly  in  the  dark.  As  soon  as  the  word  of  God 
enters  into  us,  and  has  a  place  in  us,  it  enlightens  us;  we  find  ive 
begin  to  see,  when  we  begin  to  study  the  word  of  God.  The  very 
first  principles  of  the  oracles  of  God,  the  plainest  truths,  the  milk 
appointed  for  the  babes,  bring  a  great  light  into  Ihe  soul,  much 
more  will  the  soul  be  ilhimlnated  by  the  sublime  mysteries  that  arc 
found  there.  The  exposition  or  ex))licalion  of  thy  word  giveth 
light;  then  it  is  most  profitable,  when  ministers  do  their  part  in 
giving  the  sense,  Neh.3. 8.  Some  understand  it  of  the  New 
Testament,  which  is  the  opening  or  unfolding  of  the  Old,  which 
would  give  light  concerning  life  and  immortality.  (2.)  It  would 
give  understanding  even  to  the  simple,  to  the  w  eakest  capacities ; 
for  it  shews  us  away  to  heaven,  so  plain,  that  the  wayfaring  men, 
though  fools,  shall  not  err  therein. 

131.  I  opened  my  mouth ,  and  panted  :  for  I 
longed  for  thy  comiTiandtiients. 

Here  is,  1.  Tlie  desire  David  had  toward  the  word  of  God;  / 
longed  for  thy  commandments.  When  he  was  under  a  forced 
absence  from  God's  ordinances,  he  longed  to  be  restored  to  them 
again  ;  when  he  enjoyed  ordinances,  he  greedily  sucked  in  the 
word  of  God,  as  new-born  babes  desire  the  milk.  When  Christ  is 
formed  in  the  soul,  there  are  gracious  longings,  unaccountable  to 
one  that  is  a  stranger  to  the  work. 

2.  The  degree  of  that  desire,  appearing  in  the  expressions  of  it; 
I  opened  my  mouth,  and  panted ;  as  one,  overcome  with  heat,  or 
almost  stifled,  pants  for  a  mouthful  of  fresh  air.  Thus  strong, 
thus  earnest,  should  our  desires  be  towarxl  God,  and  the  remem- 
brance of  his  name,  42. 1,  2.    Luke,  12.  50. 

132.  Look  thou  upon  me,  and  be  merciful  unto 
me,  as  thou  usest  to  do  unto  those  that  love  thy 
name. 

Here  is,  1.  David's  request  for  God's  favour  to  himself;  "Look 
graciously  upon  me ;  let  me  have  thy  smiles,  and  the  light  of  thy 
countenance  ;  take  cognisance  of  me  and  my  affairs,  and  be  mer- 
ciful to  me;  let  me  taste  the  sweetness  of  thy  mercy,  and  receive 
the  gifts  of  thy  mercy."  See  how  humble  his  petition  is;  he  asks 
not  for  the  operations  of  God's  hand,  onlv  for  the  smiles  of  his 
face ;  a  good  look  is  enough  ;  and  for  that  he  does  not  plead 
merit,  but  im|)lores  mercy. 

2.  His  acknowledgment  of  his  favour  to  all  his  people ;  As  ikon 
vscst  to  do  unto  those  that  lorn  thy  name.  Which  speaks,  either, 
(1.)  A  plea  for  mercy;  "  Lord,  I  am  one  of  those  that  love  thy 
name,  love  thee  and  thy  worrl,  and  thou  usest  to  be  kind  to  tliose 
that  do  so;  and  wilt  Ihon  be  worse  to  me  than  to  others  of  thv 
people?"  Or,  (2.)  A  description  of  the  favour  and  mercv  he 
desired  ;  that  which  thnn  vscst  to  bestow  on  those  that  love  thi/ 
name,  which  thou  bcarcst  to  thy  chosen,  lOG.  4,  5.  He  desires  no 
more,  no  better,  than  neighbour's  fare,  and  he  will  take  up  with 
no  less ;  common  looks  and  common  mercies  w  ill  not  serve,  but 
•uch  as  are  reserved  for  those  that  love  him  ;  which  are  such  as  eye 
kas  not  seen,  1  Cor.  2.  9.  Note,  The  dealings  of  God  with  them 
that  love  him,  are  such,  that  a  man  needs  not  desire  to  be  any 
better  dealt  with,  for  he  will  make  them  truly  and  eternally  happy. 
And  as  long  as  God  deals  with  us  no  otherwise  than  as  he  uses  to 
«leal  with  those  that  love  him,  we  have  no  reason  to  complain, 
ICor.  10.  13.  ' 

1.33.  Order  my  steps  in  thy  word  ;  and  let  not 

any  iiiir|iiity  have  doiiiiiiiori  over  me. 

Here  na\id  pni\s  for  Iwd  great  spiritual  blessings,  and  is  in 
tills  verse,  as  earnest  for  the  (Tiiiid  work  of  (iod  jn  hirii,  as  in  the 
•  ••fie  (jcl'jie,  fur  the  tri)i)(l-wil|  of  dcid  luwanl  him.      He  pra>s 


1.  For  direction  in  the  paths  of  duty  ;  "  Order  my  steps  in  t.'^y 
word;  having  led  me  into  the  right  way,  let  every  step  1  take  in 
that  way  be  under  the  conduct  of  thy  grace."  We  ought  to  walk 
by  rule;  all  the  motions  of  the  soul  must  not  only  be  kept  within 
the  bounds  prescribed  by  the  word,  so  as  not  to  transgress  them, 
but  carried  out  in  the  paths  prescribed  by  the  word,  so  as  not  to 
trifle  in  them.  And  therefore  we  must  beg  of  God,  that,  by  hit 
good  Spirit,  he  would  order  our  steps  accordingly. 

2.  For  deliverance  from  the  power  of  sin  ;  "  Let  not  iniquity 
have  dominion  over  me,  so  as  to  gain  my  consent  to  it,  and  that  1 
shoukl  be  led  captive  by  it."  The  dominion  of  sin  is  to  be  dreaded 
and  deprecated  by  everv  one  of  us;  and  if  in  sincerity  we  pray 
against  it,  we  may  receive  that  promise  as  an  answer  to  the  prayer, 
(Ilom.  G.  14.)  Sin  shall  not  have  dominion  over  you. 

134.  Deliver  me  from  the  oppression  of  man:  so 
will  I  keep  thy  precepts. 

Here,  1.  David  prays  that  he  might  live  a  quiet  and  peaceable 
life,  and  might  not  be  harassed  and  discomposed  by  those  thai 
studied  to  be  vexatious;  "  Deliver  me  from  the  oppression  (f  ?nan; 
man,  whom  God  can  conlroul,  and  whose  power  is  limited  ;  let 
them  know  themselves  to  be  but  men,  (9.20.)  and  let  nie  be  deli- 
vered out  of  the  hands  of  unreasonable  men." 

2.  He  promises  that  then  he  Would  live  in  all  godliness  and 
honesty.  Let  me  be  delivered  out  of  the  hands  of  my  enemies, 
that  I  may  sei-ve  God  without  fear;  so  tcill  I  keep  thy  precepts." 
Not  but  tliat  he  would  keep  God's  precepts,  though  he  should  be 
continued  under  oppression ;  but  so  shall  I  keep  thy  precepts 
more  cheerfully,  and  with  more  enlargement  of  heart,  my  bonds 
being  loosed."  Then  we  may  expect  temporal  blessings,  when  we 
dfsire  them  with  this  in  our  eye,  that  we  may  serve  God  the 
better. 

135.  Make  thy  face  to  shine  upon  thy  servant; 
and  teach  me  thy  statutes. 

David  here,  as  often  elsewhere,  writes  himself  God's  servant,  a 
title  he  gloried  in,  though  he  was  a  king :  now  here,  as  became  a 
good  servant, 

1.  He  is  very  ambitious  of  his  Master's  favour,  accounting  that 
his  happiness  and  chiefest  good.  He  asks  not  for  corn  and  wine, 
for  silver  and  gold,  but,  "  Make  thy  face  to  shine  upon  thy  servant  ; 
let  me  be  accepted  of  thee,  and  let  me  know  that  I  am  so.  Com- 
fort me  with  the  light  of  thy  countenance  in  every  cloudy  and  dark 
day ;  if  the  world  frown  upon  me,  yet  do  thou  smile." 

2.  He  is  very  solicitous  about  his  Master's  work,  accounting  that 
bis  business  and  chief  cor.cern  ;  this  he  would  be  instructed  in,  that 
he  might  do  it,  and  do  it  well,  so  as  to  be  accepted  in  the  doing  of 
it  ;  Teach  we  thy  statutes.  Note,  We  must  pray  as  earnestly  for 
grace  as  for  comfort.  If  God  hides  bis  face  from  us,  it  is  because 
ve  have  been  careless  m  keeping  his  statutes;  and  therefore,  that 
we  may  be  qualified  for  the  returns  of  his  favour,  we  must  pray 
for  wisdom  to  do  our  dutv. 


mme   eves. 


136.    Rivers   of   waters  ran   down 
because  they  keep  not  thy  law. 

Here  we  have  David  in  sorrow, 

1.  It  is  a  great  sorrow;  to  that  degree,  that  he  weeps  rivers  of 
tears ;  commonly,  w  here  there  is  a  gracious  heart,  there  is  a  weep- 
ing eye ;  in  conformity  to  Christ,  who  was  a  Man  of  sorrows,  and 
acquainted  with  grief.  David  had  prayed  for  comfort  in  God's 
favour;  (y.  135.)  now  he  pleads  that  he  was  qualified  for  that 
comfort,  and  had  need  of  it,  for  he  was  one  of  them  that  mourned 
in  Zion,  and  they  that  do  so  shall  be  comforted,   Isa.  61.  3. 

2.  It  is  godly  sorrow.  He  wept  not  for  his  troubles,  though 
they  were  many,  but  for  Ihe  dishonour  to  (jod.  Because  they  keep 
not  thy  law.  Either,  because  mine  eyes  keep  not  thy  law,  so  some. 
The  e\e  is  the  inb't  and  oiillclof  a  great  deal  of  sin,  and  therefore 
it   ought  to   be   a  wci  ping  eye.      Or  rather,  they,  those  about  met 


PSA  T.MS,  vOXIX. 


DpvouI  Bi-patliinirs. 


c.  130.     Kot"',  Tlie  sins  of  sinners  are  the  sorrows  of  saiuls.     Wo 
nnisl  ijiDyiu  for  lliul  wliicii  we  cannot  mend. 

18.     TZ.VDDI. 
137.  RigliJeous  art  lliou,  O  Lord,  and  iiprij>lit 
are   thy  judgments.       138.   Tliy  testimonies  that 
thou    liast   commanded    are    righteous   and    very 
faitliful. 

Here  is,  1.  Tlie  righteousness  of  God,  the  infinite  rectitude  and 
prrfection  of  his  nature:  as  he  is  what  he  is,  so  lie  is  what  he 
Viouhl  he,  and  in  every  thing:  acis  as  becomes  liini ;  there  is  no- 
fhiiiif  wantinp:,  nolhinsr  amiss,  in  God:  his  will  is  the  eternal  rule 
of  equity,  and  he  is  righteous,  for  he  doelh  all  according  to  it. 

2.  The  righteousness  of  his  government.  lie  rides  the  world 
by  his  providence,  according  to  the  |)rnici|)les  of  justice,  and 
never  did,  nor  ever  ciin,  do  any  wrong  to  anv  of  his  creatures; 
Upright  are  tin/  jiidc/tnnils,  llie  |)romisos  and  threatenings  are 
executions  of  both.  Every  word  of  God  is  puiv,  and  he  will  be 
true  to  it;  he  |>erfectiy  knows  the  merits  of  e\erv  cause,  anri  will 
judge  accordingly. 

3.  The  righteousness  of  his  commands,  wliidi  lie  lias  given  to  be 
the  rule  of  our  obedience  ;  "  Tki/  frsfimnnirs  thai  thnu  hast  com- 
manded, which  are  backed  with  lliv  snvereign  aulhoritv,  and  to 
which  thou  dost  require  our  obediencp,  arc  CNceeding  riqhieniis 
and  faithful:  righteousness  and  faithfulness  itself."  As  he  acts 
like  liiinself,  so  his  law  requires  that  we  act  like  ourselves,  and  like 
him  ;  that  we  he  just  to  ourselves  and  to  all  we  de;d  with,  true  to 
all  the  engagements  we  lay  ourselves  under  both  to  God  and  man. 
That  which  we  are  commanded  to  practise  is  ric;iilcous ;  that 
which  we  are  commanded  to  b<>lic\e  is  faithful.  It  is  neecssarv 
lo  our  faith  and  obedience  that  we  be  convinced  of  this. 

139.  My  zeal  hath  coiis-iimed  me,  because  mine 
enemies  have  forgotten  thy  words. 

Here  is,  1.  The  great  contempt  which  wicked  men  put  upon 
religion  ;  Mine  enemies  have  forr/otten  ihif  words.  They  lia\e 
often  heard  them,  but  so  little  did  they  heed  them,  that  liiey  soon 
forgot  them,  they  willingly  forgot  them  ;  not  only,  through  care- 
lessness, let  them  slip  out  of  their  minds,  but  contriven  Iiow  to 
cast  them  behind  their  backs.  This  is  at  the  bottom  of  all  the 
wickedness  of  the  wicked,  and  particularly  of  their  nialignily  and 
enmity  to  the  people  of  God  ;  they  have  forgollcii  the  words  of 
God,  else  those  would  give  check  to  their  sinful  courses. 

2.  The  great  concern  which  godly  men  shew  for  religion. 
Da\id  reckoned  those  his  enemies  who  forgot  the  words  of  God, 
because  thev  were  enemies  to  religion,  which  he  had  entered  into 
a  league  with,  offensive  and  defensive.  And  therefore  his  zeal 
even  consumed  him,  when  he  observed  their  impieties.  He  con- 
ceived such  an  indignation  at  their  wickedness  as  preyed  upon  his 
spirits,  ate  them  vp,  (as  Christ's  zeal,  John,  2.  17.)  swallowed 
up  all  inferior  considerations,  and  made  him  forget  himself.  3T>/ 
zeal  has  pressed  or  constrained  me ;  so  Dr.  Haminoiul  reads  it. 
Acts,  18. 5.  Zeal  against  sin  should  constrain  us  to  do  what 
we  can  against  it  in  our  places,  at  least,  to  do  so  much  the  more 
in  religion  ourselves.  The  worse  others  aie,  the  better  we  should 
Le. 

140.  Thy  word  is  very  pure:  therefore  thy  ser 
\ant  loveth  it. 

Here  is,  1.  David's  great  affection  for  the  word  of  God  ;  3% 
tervant  loves  it.  Every  good  man,  being  a  servant  of  God,  loves 
the  word  of  God,  because  it  lets  him  know  his  Master's  will,  and 
directs  him  in  his  Master's  work.  Wherever  there  is  grace,  there 
is  a  warm  attachment  to  the  word  of  God. 

2.  The  ground  and  reason  of  that  affection  ;  he  saw  it  to  be 
very  pure,  and  therefore  he  loved  it.  Our  love  to  the  word  of  God 
is  then  an  evidence  of  our  love  to  God,  when  we  love  it  for  the 
sake  of  its  purity ;  because  it  bears  the  image  of  God's  holiness 


and  is  designed  to  make  us  partakers  of  his  holiness.     It  oom- 
maiids  purity;  and  as  it  is  itself  refined  from  all  corrupt  mixture 
so,  if  we  receive  it  in  the  light  and  love  of  it,  it  will  refine  us  froin 
the  dross  of  woridliness  and  fle.shly-miudedness. 

141.  1  am  small  and  despised  :  yet  do  not  I  for- 
get thy  precepts. 

Here  is,  1.  David  pious,  and  yet  poor.  He  was  a  roan  after 
God's  own  heart,  one  whom  the  King  of  kings  did  delight  to 
honour,  and  yet  small  and  despised,  in  his  own  account,  and  in 
the  account  of  many  others.  Men's  real  excellency  cannot  always 
secure  them  from  contempt ;  nay,  it  often  exposes  them  to  the 
scorn  of  some,  and  always  makes  them  low  in  their  own  eyes. 
Cod  has  chosen  the  foolish  things  of  the  tcorld,  and  it  has  been 
the  common  lot  of  his  people  to  be  a  desjiised  people. 

2.  David  poor,  and  yet  pious  ;  small  and  despised  for  his  strict 
and  serious  godliness;  yet  his  consciciKe  can  witness  for  him,  that 
he  did  not  forget  God's  precepts.  He  will  iiot  throw  off  his  religion, 
though  it  exposed  him  to  contempt,  for  he  knew  that  was  designed 
to  try  his  constancy.  When  we  are  small  and  despised,  we  have 
the  more  need  to  remember  God's  precepts,  that  we  may  have 
them  to  support  us  under  the  pressures  of  a  low  condition. 

142.  Thy  righteousness  is  an  everlasting  righte- 
ousness, and  thy  law  is  the  truth. 

Obsei-ve,  1.  That  God's  word  is  righteousness,  and  it  is  an  eiier- 
lasting  righteousness ;  it  is  ihe  rule  of  God's  judgment,  and  it  is 
consonant  to  his  counsels  from  eternity,  and  will  direct  his  sentence 
for  eternity.  The  word  of  God  will  .judge  us,  it  will  judue  us  in 
righteousness,  and  by  it  our  everlasting  slate  will  l>e  determined. 
This  should  possess  us  with  a  very  great  reverence  for  the  word  of 
God,  liiat  it  is  righteousness  itself,  the  standard  of  righteousness, 
and  it  is  everlasting  in  its  rewards  and  punishments. 

•2.  That  God's  word  is  a  law,  and  that  law  is  truth.  See  the 
(ioubic  obligation  we  are  under  to  be  governed  by  the  word  of 
God  ;  we  are  reasonable  creatures,  and  as  such  we  must  be  ruled 
by  truth,  acknowledging  the  force  and  power  of  it.  If  the  prln- 
ci])les  he  true,  the  practices  must  be  agreeable  to  ihein,  else  we 
do  not  act  rationally.  We  are  creatures,  and  therefore  subjects, 
and  must  be  ruled  by  our  Creator;  and  whatever  he  commands 
we  arc  bound  to  obey  as  a  law.  See  how  these  obligations  are 
here  twisted,  these  cords  of  a  man:  here  is  truth  brought  lo  tne 
understanding,  there  to  sit  chief,  and  direct  the  motions  of  the 
whole  man.  But,  lest  the  authority  of  that  should  become  weak 
through  the  flesh,  here  is  a  law  to  bind  the  will,  and  bring  lliat 
into  subjection.  God's  truth  is  a  law,  (John,  18.  37.)  and  God's 
laid  is  the  truth,'  surely  we  caunot  break  such  words  as  these 
asunder. 

143.  Trouble  and  anguish  have  taken  hold  on 
me :  j/et  thy  commandments  are  my  delights. 
144.  The  righteousness  of  thy  testimonies  is  ever- 
lasting:  give  me  understanding,  and  I  siiall  live. 

These  two  verses  are  almost  a  repetition  of  the  two  foregoing 
verses,  but  with  improvements. 

1.  He  again  professes  his  constant  adherence  to  God  and  his 
duty,  notwithstanding  the  many  difficulties  and  discouragements 
he  met  with.  He  had  said,  (i'.  141.)  I  ant  small  and  despised,  and 
yet  adhere  to  my  duty;  here  he  finds  himself  not  only  mean,  but 
miserable,  as  far  as  this  world  could  make  him  so.  Trouble  and 
anguish  have  laid  hold  on  mc ;  trouble  without,  anguish  within  ; 
they  surprised  him,  they  seized  him,  they  held  him.  Sorrows  ore 
often  the  lot  of  saints  in  this  vale  of  tears  ;  they  are  in  heaviness 
through  manifold  temptations.  There  he  had  said.  Yet  do  I  not 
forget  thy  precepts ;  here  he  carries  his  constancy  much  higher ; 
Yet  thy  commandments  are  my  delights.  All  this  trouble  and 
anguish  did  not  put  his  mouth  out  of  taste  for  the  comforts  of  the 
word  of  God,  but  he  could  still  relish  them,  and  find  that  peac* 


I'SALM-S.  CXIX. 


Devout  Breailinii's. 


and  pleasure  in  ihem,  wliich  all  the  calamities  of  this  present  time 
could  not  deprive  him  of.  There  are  delights,  variety  of  delights, 
in  the  word  of  God,  which  the  saints  have  often  the  sweetest 
enjoyment  of,  when  ihey  are  in  trouble  and  anguish,  2  Cor.  1.5. 
2."  He  again  acknowledges  the  everlasting  righteousness  of  God's 
wo^d  as  before;  (r.  142.)  The.  righteousness  of  thy  testimonies  is 
everlasting,  and  cannot  be  altered  ;  and  when  it  is  admitted  iu  its 
power  into  a  soul,  it  is  there  an  abiding  principle,  a  well  of  living 
water,  John,  4.14.  We  ought  to  meditate  much  and  often  upon 
the  equity  and  the  eternity  of  llie  word  of  God.  Here  he  adds, 
byway  of  inference,  (1.)  His  prayer  for  grace;  Give  me  nnder- 
ttanding.  Those  that  know  much  of  the  word  of  God,  should  still 
covet  to  know  more  ;  for  there  is  more  to  be  known.  He  does  not 
sav,  "  Give  me  a  further  revelation,"  but,  Give  me  a  further 
understanding :  what  is  revealed,  we  should  desire  to  understand, 
and  what  we  know,  to  know  better;  and  we  must  go  to  God  for  a 
heart  to  know.  (2.)  His  hope  of  glory;  "  fiive  ine  this  renewed 
understanding,  and  then  /  shall  live ;  shall  live  for  ever,  shall  be 
eternally  happy,  and  shall  be  comforted,  for  the  present,  in  the 
prospect  of  it."      This  is  life  eternal,  to  know  God,  John,  17. 3. 

19.  KOPH. 
145.  I  cfied  with  tny  whole  heart:  hear  me,  O 
Lord:    I   will   keep    thy    statutes.      146.1   cried 
luito  thee ;  save  me,  and  I  shall  keep  thy  testi- 
monies. 

Here  is,  1.  David's  good  prayers,  by  which  he  songht  to  God 
fur  mercy  ;  these  he  mentions  here,  not  as  boasting  of  them,  or 
Irusling  to  any  merit  in  them,  but  reflecting  upon  them  with  com- 
fort, that  he  had  taken  the  appointed  way  to  comfort.  Observe 
here,  fl.)  That  he  was  inward  with  God  in  praver,  lie  prayed 
nilh  his  heart;  and  the  prayer  is  acceptable  no  further  than  the 
heart  goes  along  with  it.  Lip-labour,  if  that  be  all,  is  lost  labour. 
(2.)  He  was  importunate  with  God  in  prayer;  he  cried,  as  one  in 
cainesi,  with  fervour  of  affection,  and  a  holy  vehemence  and  vigour 
of  desire.  He  cried  with  his  whole  heart ;  all  the  powers  of  his 
soul  were  not  only  engaeed  and  employed,  but  exerted  to  the  ut- 
most, in  his  prayers.  Then  we  are  likely  to  speed,  when  we  liius 
strive  and  wreslle  in  prayer.  (3.)  That  he  directed  his  prayer  to 
God  ;  /  cried  unto  thee.  Whither  should  the  child  go  but  to  his 
father,  when  any  thing  ails  hira  ?  (4.)  That  the  great  thin  he 
prayed  for  was  salvation;  Save  me.  A  short  prayer;  for  we 
mistake,  if  we  think  we  shall  be  heard  for  our  much  speaking ; 
liut  a  comprehensive  prayer  ;  "  Not  only  rescue  me  from  ruin,  but 
make  me  happy. '  We  need  desire  no  more  than  God's  salvation, 
(oO.  23.)  and  the  things  that  accompany  it,  lleb.  6. 9.  ( 5.)  That  he 
was  earnest  for  an  answer;  and  not  only  looked  u|)  in  his  prayers, 
but  looked  up  after  them,  to  see  \\  iiat  became  of  llieni ;  (Ps.  5.  3.) 
"Lord,  hear  me,  and  let  me  know  that  thou  hearest  me." 

2.  David's  good  purposes,  by  which  be  bound  himself  to  duty, 
when  he  was  in  the  pursuit  of  mercy.  "  /  will  keep  thy  statutes ; 
I  am  resolved  that  by  thy  grace  I  will ;"  for,  if  jce  turn  away  our 
ear  from  hearing  the  law,  we  cannot  expect  an  answer  of  peace  to 
our  prayers,  Prov.  28.  9.  This  ))urpose  is  used  as  a  humble  plea; 
(v.  14C.)  "  .S'ai'f  H(e  from  my  sins,  my  corruptions,  my  temptations, 
all  the  hindrances  that  lie  in  my  way  ;  that  I  may  keep  thy  testi- 
monies." We  must  cry  for  salvation,  not  that  we  may  have  the 
ease  and  comfort  of  it,  but  that  we  may  have  an  opportunity  of 
serving  God  the  more  cheerfully. 

.  147.  I  prevented  the  dawning  of  the  morning, 
Bnd  cried  :  I  hoped  in  thy  word.  148.  Mine  eyes 
prevent  the  n^V/i^watches,  that  I  might  meditate 
In  thy  word. 

David  goes  on  here  to  relate  how  he  had  abounded  in  the  duty 
of  prayer,  much  to  his  comfort  and  advantage:  he  cried  unto 
God,  offered  uf- to  him  his  pious  and  devout  affecliona  with  all 
««riousDcss.     Observe, 


1 .  The  handmaids  of  his  devotion.  The  two  great  exercises  thai 
attended  his  prayers,  and  were  helpfnl  to  them,  were,  (1.)  Hope 
in  God's  word,  which  encouraged  him  to  continue  instant  in  prayer, 
though  the  answer  did  not  come  immediately ;  "  I  cried,  and 
hoped  that  at  last  I  should  speed,  because  the  vision  is  for  an 
appointed  time,  and  at  the  end  it  shall  speak,  and  not  lie.  I  hoped 
in  thy  word,  \\\\\c\\  I  knew  would  not  fail  me."  (2.)  Meditation 
in  God's  word.  The  more  intimately  we  converse  with  the  word 
of  God,  and  the  more  we  dwell  upon  it  in  our  thoughts,  the  better 
able  we  shall  be  to  speak  to  God  in  his  own  language,  and  the 
better  we  shall  know  what  to  pray  for  as  we  ought.  Reading  the 
word  will  not  serve,  but  we  must  meditate  in  it. 

2.  The  hours  of  his  devotion  ;  he  prevented  the  darcning  of  the 
morning;  nay,  and  the  night-watches.  See  here,  (1.)  That  David 
was  an  early  riser,  which  perhaps  contributed  to  his  eniinency. 
He  was  none  of  those  that  say.  Yet  a  little  sleep.  (2.)  That  he 
x'gan  the  day  with  God;  the  first  thing  he  did  in  the  morning, 
lefore  he  admitted  any  business,  was,  to  pray;  when  his  mind 
aas  most  fresh,  and  in  the  best  frame.  If  our  first  thoughts  in  the 
morning  be  of  God,  it  will  help  to  keep  us  in  his  fear  all  the  day 
long'.  (3.)  That  his  mind  was  so  full  of  God,  and  the  cares  and 
delights  of  his  religion,  that  a  little  sleep  served  his  turn  ;  even  in 
the  night-watches,  when  he  awaked  from  his  first  sleep,  he  woufd 
lather  meditate  and  pray,  than  turn  him  and  go  to  sleep  again.  He 
usteemed  the  ivords  of  God's  mouth  more  than  his  necessary  repose, 
ivhich  we  can  as  ill  spare  as  our  food.  Job,  23. 12.  (4.)  That  he 
would  redeem  time  for  religious  exercises  ;  he  was  full  of  business 
all  day,  but  that  will  excuse  no  man  friMu  secret  devotion;  it  is 
better  to  fake  lime  from  yjeep,  as  David  did,  than  not  to  find  time 
for  prayer.  And  this  is  our  c<mifort,  when  we  pray  in  the  night, 
that  we  can  never  come  unseasonably  to  the  throne  of  grace;  for 
we  may  have  access  to  it  at  all  hours.  Baal  may  be  asleep,  but 
fsrael's  God  never  slumbers,  nor  are  there  any  hours  in  which  he 
'uay  not  be  spoken  with. 

149.  Hear  my  voice  according  unto  thy  loving- 
kindness:  O  Lord,  quicken  me  according  to  thy 
Judgment. 

Here,  1 .  David  applies  himself  to  God  for  grace  and  comfort, 
with  much  solemnity.  He  begs  of  God  to  hear  his  voice;  "  Lord, 
I  have  something  to  say  to  thee  ;  shall  I  obtain  a  gracious  au- 
dience?" Well,  what  has  he  to  say?  What  is  his  petition,  and 
what  is  his  request?  It  is  not  long,  but  it  has  much  in  a  little; 
"  Lord,  quicken  me;  stir  me  up  to  that  which  is  good,  and  make 
me  vigorous  and  lively,  and  cheerful  in  it.  Let  habits  of  grace  be 
drawn  out  into  act." 

2.  He  encourages  himself  to  hope  that  he  shall  obtain  his  re- 
quest; for  he  depends,  (1.)  Upon  God's  loving-kindness;  "He 
is  good,  therefore  he  will  be  good  to  me,  who  hope  in  his  mercy. 
His  loving-kindness  manifested  to  me  will  help  to  quicken  me, 
and  put  life  into  me."  2.  Upon  God's  judgment,  that  is,  his  wis- 
dom ;  "  He  knows  what  I  need,  and  what  is  good  for  me,  and 
therefore  will  quicken  me."  Or  his  promise,  the  word  which  he 
has  spoken,  mercy  secured  by  the  new  covenant;  Quicken  me, 
according  to  the  tenor  of  that  covenant. 

150.  They  draw  nigh  that  follow  after  mischief: 
they  are  far  from  thy  law.  151.  Thon  art  near, 
O  Lord  ;  and  all  thy  commandments  are  trulli. 

Here  is,  1.  The  apprehension  David  was  in  of  danger  from  his 
enemies.  (1.)  They  were  very  malicious,  and  industrious  in  pro- 
secuting their  malicious  designs;  they  follow  after  mischief,  any 
mischief  they  could  do  to  David  or  his  friends ;  they  would  let  slip 
no  opportunity,  nor  let  fall  any  pursuit,  that  might  be  to  his  hurt. 
( 2.)  Thev  were  very  impious,  and  had  no  fear  of  God  before  their 
eyes ;  They  are  far  from  thy  law ;  setting  themselves  as  far  as  they 
can  out  of  the  reach  of  its  convictions  and  commands.  The  per- 
secutors of  God's  people  are  such  as  make  light  of  God  himself; 
we  Doav  tlierefore  be  sure  that  God  will  take  his  people's  part  against 


PSALMS,  CXIX. 


r>.  vnuf  Brrat'fiings 


tfeem.  (3.)  They  followed  him  close,  and  he  was  just  ready  to  fall 
oito  their  hands;  They  draw  nigh,  iiiirluT  than  llicy  were;  so 
that  Ihey  got  ground  of  him:  tliey  were  at  his  heels,  just  u|)()n 
his  baek.  (.iod  sometimes  suff.Ts  persecutors  to  prevail  very  far 
against  his  people,  so  liiat,  as  David  sai<l,  (I  Sam. 20. 3.)  Tkcie 
is  hut  a  step  between  them  and  dialh.  Perhaps  this  comes  iii  here 
as  a  reason  why  David  was  so  earnest  in  prayer,  r.  14!).  God 
brings  us  into  imminent  perils,  as  he  did  Jacob,  that,  like  him,  we 
n;ay  wrestle  for  a  blessing. 

2.  The  a-ssurance  David  had  of  protection  with  God;  "They 
draw  nigh  to  destroy  me,  but  thou  art  near,  O  Lord,  to  save  me; 
not  only  mightier  than  they,  and  therefore  «Wc  to  help  me  against 
them,  but  nearer  than  they,  and  therefore  ready  lo  lielp."  It  is 
the  hapjiiness  of  the  saints,  that,  when  trouble  is  near,  God  is 
near,  and  no  trouble  can  separate  between  them  and  him.  He  n 
never  far  to  seek,  but  he  is  within  our  call,  and  means  are  within 
his  call.  Dent.  4. 7.  All  thy  commandmenU  are  truth.  The 
enemies  thought  to  defeat  the  [nomises  God  had  made  to  David, 
but  he  was  sure  it  was  out  of  their  power,  they  were  inviolably 
true,  and  would  be  infallibly  performed. 

;52.  Concefninn;  tliy  testimonies,  I  have  known 
of  old  that  thou  hast  founded  them  forever. 

This  confirnis  vliat  he  !iad  said  in  the  close  of  the  foregoing 
verses.  All  thy  eoiiimaiidmeitls  are  truth;  he  means  the  covenant, 
the  word  which  God  has  commanded  to  a  thousand  generations. 
This  is  firm,  aslnie   as  trulli  ilself.     For, 

I.God  has  foiiinled  it  so;  in-  has  framed  it  for  a  |)prpettiilY; 
»;ich  is  the  constitution  of  it,  and  so  well  ordered  is  it  in  all  things, 
tiiat  it  cannot  but  be  sure.  The  promises  a\e  founded  for  ever,  so 
tliat,  when  heaven  and  earth  are  passed  a\\ av,  every  iota  and 
tittle  of  the  promise  shall  stand  firm,  2  Cor.  1.20. 

2.  David  had  found  it  so;  both  by  a  work  of  God's  grace  upon 
his  heart,  (begetting  in  him  a  full  persuasion  of  the  truth  of  God's 
word,  and  enabling  him  to  rely  upon  it  with  a  full  satisfaction,) 
and  by  the  works  of  his  providence  on  his  behalf,  fulfilling  the 
promise  bevond  what  he  expected.  Thus  he /(kpto  o/"oW,  from 
the  davs  of  his  youth,  ever  since  he  began  to  look  toward  God, 
that  the  word  of  God  is  what  one  may  venture  one's  all  upon. 
Tliis  assurance  was  confirmed  bv  the  observations  and  experiences 
of  his  own  life,  all  along,  and  of  others  that  had  gone  before  him 
in  the  ways  of  Ciod.  All  that  ever  dealt  with  God,  and  trusted  in 
him,  will  own  that  they  have  found  him  faithful. 

20.  RESH. 
153.  Consider  mine  affliction,  and    deliver  me: 
for  I  do  not  forget  thy  law.    154.  Plead  my  cause, 
and  deliver   me:    quicken  me  according  to  thy 
word. 

Here,  I.David  prays  for  succour  in  distress,  h  any  afflicted? 
T^t  hiKi  pray :  let  him  ]iray  as  David  does  here.  (1.)  He  has  an 
eye  to  God's  pity,  and  prays,  "  Cnnaider  mine  affliction ;  take  it 
into  thy  thoughts,  and  all  tlie  circumstances  of  it,  and  sit  not  bv 
as  one  unconcerned."  God  is  never  unmindful  of  his  people's 
afflictions,  but  he  will  have  us  to  pnt  him  in  remembrance, 
(Isa.  43.  2G.)  to  spread  our  case  Ijcfore  him,  and  then  leave  it  to 
his  compassionate  consideration  to  do  in  it  as  in  his  wisdom  he 
shall  think  fit,  in  his  own  time  and  way.  (2.)  He  has  an  eye  to 
God's  power,  and  prays,  Delieer  me;  and  again,  "Deliver  me; 
consider  my  troubles,  and  bring  me  out  of  them."  God  Las 
promised  deliverance;  (50.15.)  and  we  may  pray  for  it,  with 
submission  to  his  will,  and  with  regard  to  his  glory,  that  we  may 
serve  him  the  better.     (3.)  He  has  an  eye  to  God's  righteousness. 


themselves  to  him,  and  thcrerore  Iw  wilhlo  it,  and  doit  effectuallv, 
Isa.  51.22.  Jer.50.34.  (4.)  lie  has  an  e\c  lo  (iod's  grace,  and 
prays,  "Quicken  me;  l.ovd,  I  am  weak,  and  unable  to  boar  my 
troubles;  my  spirit  is  apt  to  droop  and  sink.  O  thatllii.ii  wouldest 
revive  and  comfort  me,  till  llie  <liii\erance  is  wrouglil!  ' 

2.  He  pleads  bis  depcndiuce  upon  the  word  of  God,  and  upon 
his  guidance;  Quicken,  and  deliver  lue,  according  to  thy  word  of 
promke,  for  I  do  not  forget  thy  precepts.  The  closer  we  cleave 
to  the  word  of  God,  both  as  our  rule,  ajid  as  our  stay,  the  nior« 
assurance  we  may  have  of  deliverance  in  due  time. 

155.  Salvation  is  far  from  the  wicked:  for  they 
seek  not  thy  statutes. 

Here  is,  l.The  description  of  wicked  men-,  they  do  not  only 
not  do  God's  statutes,  but  they  do  not  so  much  as  seek  them  ;  they 
do  not  acquaint  themselves  with  them,  nor  so  much  as  desire  to 
know  their  duly,  or  in  the  least  endeavour  to  do  it.  Those  aro 
wicked  indeed,  who  do  not  think  the  law  of  God  worth  inquirinj 
after,  but  are  altogether  regardless  of  it,  being  resolved  to  live  a» 
large,  and  to  walk  in  the  way  of  their  heart. 

2.  Their  doom;  Salvation  is  far  from  them.  They  cannol 
upon  anv  good  grounds  ))roniise  themselves  temporal  deliverance. 
Let  not  that  man  think  that  he  shall  receive  any  thing  of  the  Lord. 
How  (an  they  expect  to  seek  God's  favour  with  success,  when 
they  are  in  adversity,  who  never  sought  his  statutes,  when  they 
were  in  jnospcrity?  But  eternal  salvation  is  certainly  far  from 
tliem.  'They  flatter  themselves  with  a  conceit  that  it  is  near,  and 
llial  lliev  are  going  to  heaven;  but  they  are  mistaken,  it  is  far 
from  then),  they  thrust  it  from  them,  by  thrusting  tlie  Saviour 
frou)  them  ;  it  is  so  far  from  them,  that  they  cannot  reach  it,  and 
the  longer  they  persist  in  sin,  the  further  it  is;  nay,  while  salva- 
tion is  far  from  them,  damnation  is  near;  it  slumbers  not; 
Behold,  the  Judge  stands  before  the  door. 

156.  Great  are   thy    tender  mercies,   O  Lord: 
quicken  me  according  lo  thy  judgments. 

Here,  1.  David  admires  God's  grace;  Great  are  thy  tender 
mercies,  O  Lord.  The  goodness  of  God's  nature,  as  it  his  glory, 
so  it  is  the  joy  of  all  the  saints;  his  mercies  are  tender,  for  he  is 
fidl  of  compassion;  they  are  many,  they  are  great,  a  fouutain  that 
can  never  be  exhausted  ;  he  is  rich  in  mercy  to  all  that  call  upon 
him.  He  had  spoken  of  the  misery  of  the  wicked,  (r.  155.)  but 
God  is  good  notwithstanding;  there  were  tender  mercies  suffi- 
cient in  God  to  have  saved  them,  if  they  had  not  despised  the 
riches  of  those  mercies.  They  that  are  delivered  from  the  sinner's 
doom,  are  bound  for  ever  to  own  the  greatness  of  God's  mercies 
which  delivered  them. 

2.  He  begs  for  God's  grace,  reviving,  quickening,  grace, 
according  to  his  judgments,  according  to  the  tenor  of  the  new 
covenant,  that  established  rule  by  which  he  goes  in  dispensing 
that  grace.  Or,  according  to  his  manner,  his  custom  or  usage 
with  those  that  love  his  name,  v.  132. 

157.  Many  are  my  persecutors  and  mine   ene- 
mies; 7/et  do  I  not  decline  from  thy  testimonies. 

Here  is,   1.  David  surrounded    with   difficulties   and   dangers; 
Many  are  my  persecutors  and  mine   enemies 
king,  was  iiis  persecutor  and  enemy. 


When    Saul,    the 
arvel  that  mauy  more 


and  prays,   "  Plead  my  cause ;  be  thou  my  Patron  and  Advocate,  jof  both,  are  many,  very  many 


no  ma 
were  so;  multitudes  \\\\\  follow  the  pernicious  ways  of  abused 
authority.  David,  being  a  pidilic  person,  had  many  enemies,  but 
withal  lie  had  manv  friends,  who  loved  him  and  wished  him  well, 
let  him  set  the  one  over  against  the  other.  In  this,  David  was  a 
type  both  of  Christ  and  his  church.    The  enemies,  the  persecutors 


find  take  me  for  thy  client."  David  had  a  just  cause,  but  his 
adversaries  were  many  and  mighty,  and  he  was  in  danger  of  being 
run  down  by  them;  he  therefore  begs  of  God  to  clear  his  in- 
tegrity, and  silence  their  false  accusations.  If  God  do  not  plead 
h'n  pRople'    cause,  who  will?    He  is  righteous,  *nd  Ihey  coidkiU 


2.  David  established  in  tlie  way  of  his  dutv,  notvithslar.dms:; 
"  Yet  do  1  not  decline  from  thy  testimonies,  as  knowing  tlial,  uliile 
I  adhere  to  them,  God  is  for  me;  and  then  no  matter  «lio  u 
against  me."  A  man  who  is  steady  in  the  way  of  his  duty,  though 
he  may  have  many  enemies,  needs  fear  none. 


was 


158.    I    beheld     llifi     transgressors, 
grieved  ;  because  tliey  kept  not  tby  word. 

Here  is,  4.  David's  sorrow  for  the  wickedness  of  tlie  'wicked. 
Though  he  conversed  much  at  home,  \et  sometimes  he  looked 
abroad,  ami  could  not  hut  see  l!ie  wicked  ■walking  on  every  side. 
He  beheld  the  transr/ressors,  those  whose  sins  were  open  hcfore  all 
men,  and  it  grieved  him  to  see  lliem  dishonour  God,  serve  Satiin, 
debauch  the  world,  and  ruin  their  own  souls;  lo  see  the 
transgressors  so  numerous,  so  daring,  so  very  impudent,  and  so 
industrious  to  draw  unstable  souls  into  their  snares.  All  this 
cannot  but  be  a  grief  to  those  who  have  any  regard  to  the  glory 
of  God,  and  the  welfare  of  mankind. 

2.  The  reason  of  that  sorrow.  He  was  grieved,  not  because 
they  were  vexatious  to  him,  but  because  they  were  provoking  to 
God ;  They  kept  not  thy  word.  They  that  hate  sin  truly,  hate 
it  as  sin,  as  a  transgression  of  the  law  of  God,  and  a  violation  of 
his  word. 

169.  Consider  how  I  love  thy  precepts:  quicken 
me,  O  Lord,  accordiiii:^  to  thy  loviiis^-kindness. 

Here  is,  1.  David's  appeal  to  God  concerning  his  love  to  his 
precepts;  "Lord,  thou  knowest  all  things,  thou  knowest  that  1 
V)vc  tiicm;  consider  it  then,  and  deal  with  me  as  thou  usesl  to  deal 
with  those  tliat  love  thy  word,  which  thou  hast  magnified  above 
all  thy  name."  He  does  not  say,  "Consider  how  I  fulfil  thy 
precepts;"  he  was  conscious  to  himself,  that  in  many  things  he 
came  short;  but,  "  Consider  how  I /ouc  them."  Our  obedience 
is  then  only  pleasing  to  God,  and  pleasant  to  ourselves,  when  it 
conies  from  a  principle  of  love. 

2.  His  petition  thereupon;  "Quicken  nie,  to  do  my  duty  with 
vigour;  revive  me,  keep  me  alive;  not  according  to  any  merit  of 
mine,  though  I  love  thy  word,  but  according  to  thy  loviiir/  kind- 
ness;" to  that  we  owe  our  lives,  nay,  that  is  better  than  life  itself. 
We  need  not  desire  to  be  quickened  any  further  than  God's  loving- 
kindness  will  quicken  us. 

160.  Thy  word  is  true  from  the  beginning: 
and  every  one  of  thy  righteous  judgments  en- 
dtireth  for  ever. 

David  here  comforts  himself  with  the  faithfulness  of  God's 
word,  for  the  encouragement  of  himself  and  others  to  rely  upon  it. 

l.It  has  always  been  found  faithful  hitherto,  and  never  failed 
any  that  ventured  upon  it.  It  is  true  from  the  beginning.  Ever 
since  God  began  to  reveal  himself  to  the  children  of  men,  all  he 
said  was  true,  and  to  be  trusted.  The  church,  from  its  beginning, 
was  built  upon  this  rock.  It  has  not  gained  its  validity  by  track 
of  time,  as  many  governments,  whose  best  plea  is  prescription  and 
long  usage.  Quod  initio  non  valet,  tractu  temporis  convalescit — 
That  which,  at  first,  wanted  validity,  in  the  progress  of  time, 
ncqnired  it.  But  the  beginning  of  God's  word  was  true,  so  some 
read  it;  his  government  was  laid  on  a  sure  foundation.  And  all,  in 
every  age,  that  have  received  God's  word  in  faith  and  love,  have 
found  every  saying  in  \\  faithful  and  welhvorthy  of  all  acceptation. 

2.  It  will  be  found  faithful  to  the  end,  because  righteous; 
Every  one  of  the  judgments  endures  for  ever  unalterable,  and  of 
perpetual  obligation  ;  adjusting  men's  everlasting  doom. 

21.  SCHIN. 

161.  Princes    have    persecuted    me    without 
cause:    but   my    heart   standeth    in   awe    of 
Word. 

David  here  lets  us  know, 

1.  How  he  was  discournged  in  his  duty  by  the  fear  of  man; 
Princes  persecuted  him.  They  looked  upon  him  as  a  traitor  and 
an  enemy  t..  the  government,  and  under  that  notion  sought  his 
life,  and  bid  hiin  go  serve  other  gods,  1  Sam.  "26. 1!). 
the  common  lot  of  the  best  men  to  be  j)erse(  ntid  • 
is  the  worse,  if  princes  be  the  persecutors,  for  thev 


PSALMS,  CXIX. 

and 


Devout  Breathinirs 


a 
thy 


It 

anil 
lave 


las  Deen 
the  case 
nut  onlv 


the  sword  in  their  hand,  and  therefore  can  do  the  more  hurt,  but  1 


they  have  the  law  on  Iheir  side,  and  can  do  it  with  reputation 
and  a  colour  of  justice.  It  is  sad  that  the  power  which  magistrates 
have  from  God,  and  should  use  for  him,  should  ever  be  employed 
against  bini.  But,  marvel  not  at  the  matter,  Eccl.5.8.  It  was 
a  comfort  to  David,  that,  when  princes  persecuted  him,  he  could 
truly  say  it  was  without  cause,  he  never  gave  them  any  pro- 
vocation. 

2.  How  he  was  kept  to  his  duly,  nolwithslanding,  by  the  fear 
of  God;  "They  would  make  me  stand  in  awe  of  them  and  their 
word,  and  do  as  they  bid  me  ;  but  my  heart  stands  in  awe  of 
thy  word,  and  I  was  resolveil  to  please  God,  and  keep  in  with  hiin, 
whoever  is  displeased,  and  falls  out  with  me."  Every  gracioMs 
soul  stands  in  awe  of  the  word  of  God,  of  the  authority  of  its 
precepts,  and  the  terror  of  its  threalenings;  and  to  those  that  do 
so,  nothing  appears,  in  the  power  and  wrath  of  man,  at  all 
formidable.  We  ought  to  obey  God  rather  than  men,  and  to 
make  sure  of  God's  favour,  though  we  throw  ourselves  under  the 
frowns  of  all  the  world,  Luke,  12.4,5.  The  heart  that  stands  in 
ane  of  God's  word,  is  armed  against  the  temptations  that  arise 
from  persecution. 

162.  I  rejoice  at  thy  word,  as  one  tliat  fiadeth 
great  spoil. 

Here  is,  l.The  pleasure  David  took  in  the  word  of  God.  He 
rejoiced  at  it,  rejoiced  that  God  had  made  such  a  discoverv  of 
his  mind,  that  Israel  was  blessed  with  that  light,  when  other 
nations  sat  in  darkness;  that  he  was  himself  let  into  the  under- 
standing of  it,  and  had  had  experience  of  the  power  of  ii.  He 
took  a  pleasure  in  reading  it,  hearing  it,  and  meditating  on  it, 
and  every  thing  he  met  with  in  it  was  agreeable  to  him.  He  had 
just  now  said,  that  his  heart  stood  in  awe  of  his  word,  and  yet 
here,  that  he  rejoiced  in  it;  the  more  reverence  we  have  for  the 
word  of  God,  the  more  joy  we  shall  find  in  it. 

2.  The  degree  of  that  ])leasure,  as  one  that  finds  great  spoil. 
This  supposes  a  victory  over  the  enemy.  It  is  through  r.iuch 
opposition  that  a  soul  conies  to  this,  to  rejoice  in  God's  word. 
But,  besides  the  pleasure  and  honour  of  a  conquest,  there  is  great 
advantage  gained  by  the  plunder  of  the  field,  which  adds  much 
to  the  joy.  By  the  word  of  God  we  become  more  than  conquerors, 
that  is,  unspeakable  gainers. 

163.1  hate  and  abhor  lying:  but  thy  law  do  I 
love. 

Love  and  hatred  are  the  leading  affections  of  the  soul  ;  if  those 
be  fixed  right,  the  rest  move  accordingly.  Here  we  have  them 
fixed  right  in  David. 

l.He  had  a  rooted  antipathy  to  sin,  he  could  not  endure  to 
think  of  it;  I  hate  and  abhor  lying;  which  may  be  taken  for  all 
sin,  inasmuch  as  by  it  we  deal  treacherously  and  perfidiously  with 
God,  and  put  a  cheat  upon  ourselves.  Hypocrisy  is  lying;  false 
doctrine  is  lying;  brcrveli  of  faith  is  King.  Lying,  in  commerce 
or  conversation,  is  a  sin,  which  every  good  man  bates  and  abhors, 
hates  and  doubly  hates,  because  of  the  se\en  thinss  which  the 
Lord  hates,  one  is  a  lying  tongue,  and  aunther  is  afalie  witness 
that  speaks  lies,  Prov.G.  10.  Every  man  hates  to  have  a  lie  told 
him;  but  we  should  more  hate  telling  a  lie,  because  by  the  former 
we  only  receive  an  affront  from  men,  by  the  latter  we  give  an 
affront  to  God. 

2.  He  had  a  rooted  affection  to  the  word  of  Ciod ;  Thy  law  do 
Hove.  And  therefore  he  abhorred  lying,  for  lying  is  contrary  to 
the  whole  law  of  God  ;  and  the  reason  why  he  loved  the  law  of 
God,  was,  because  of  the  truth  of  it.  The  more  we  see  of  the 
amiable  beauty  of  truth,  the  more  we  shall  see  of  the  detestable 
deformity  of  a  lie. 

164.  Seven  times  a  day  do  I  praise  thee,  because 
of  thy  righteous  judgments. 

David,  in  this  psalm,  is  full  of  complaints,  yet  those  did  neither 
justle  out  his  (iraises,  nor  put  him  out  of  tune  for  them;  whatever 
condition  a  child  of  God  is  in,  he  does  not  want  matter  tor  praise, 
and  therefore  should  not  want  a  heart.     See  here, 


PSALMS.  CXIX. 


Devout  Breathings 


l.How  often  Dciviil  ]>r;iisp(l  God;  Seven  times  a  day,  verj 
froqiicntlv;  not  oiilv  every  day,  but  often  every  day.  Many 
tliink  that  once  a  week  will  serve,  or  once  or  twice  a  day,  but 
David  would  praise  (iod  sevrii  times  a  day  at  least.  Praising 
God  is  a  dutv  wliicii  «e  should  very  much  abound  in. 

We  must  praise  God  at  every  meal,  praise  him  upon  all  occa- 
sions, in  every  tiling  give  thanks.  We  should  praise  God  seven 
times  a  day,  for  the  subject  can  never  be  exhausted,  and  our 
affections  should  never  be  tired.     See  r.  62. 

2.  What  he  praised  God  for;  because  of  thy  righteous  judy- 
■inents.  We  must  praise  God  for  his  precepts,  which  are  all  just 
and  good,  for  his  promises  and  threatenings,  and  the  performance 
of  both  in  his  |)rovidcnce.  We  are  to  praise  God  even  for  our 
Efflicfions,  if  through  grace  we  get  good  by  them. 

165.  Great  peace  have  they  which  love  lliy  law  : 

and  nothing  shall  offend  them. 

Here  is  an  account  of  tlie  happiness  of  good  men,  who  are 
poverned  by  a  principle  of  love  to  the  word  of  God,  that  make  it 
their  rule,  and  are  ruled  by  it. 

1.  They  are  easy,  and  have  a  holy  serenity:  none  enjoy  them- 
selves more  than  tliey  do ;  Great  peace  have  they  that  love  thy  law, 
abundant  satisfaction  in  doing  their  duty,  and  pleasure  in  reflect- 
ing upon  it.  The  work  of  righteousness  is  peace,  (Isa.  32.17.) 
Buch  peace  a.s  the  world  can  neither  give  nor  take  away.  They 
may  be  in  great  troubles  without,  and  yet  enjoy  great  peace 
within ;  sat  lucis  intus — abundance  of  internal  light.  They  tliat 
love  the  world  have  great  vexation,  for  it  does  not  answer  their 
expectation ;  they  that  love  God's  word  have  great  peace,  for  it 
outdoes  their  expectation,  and  in  it  they  have  sure  footing. 

2.  They  are  safe,  and  have  a  holy  security;  Nothing  shall 
ofjend  them;  nothing  shall  be  scandal,  snare,  or  stumbling-block, 
to  them,  to  entangle  them  either  in  guilt  or  grief.  No  event  of 
providence  shall  be  either  an  invincible  temptation  or  an  into- 
lerable affliction  to  them,  but  their  love  to  the  word  of  God  shall 
enable  them  both  to  hold  fast  their  integrity  and  to  preserve  their 
tranquillity.  They  will  make  the  best  of  that  which  is,  and  not 
quarrel  with  any  thing  that  God  does.  Nothing  shall  offend  or 
hurt  them,  for  every  thing  shall  work  for  good  to  them,  and 
therefore  shall  please  them,  and  they  reconcile  themselves  to  it. 
Thev,  in  whom  this  holy  love  reigns,  will  not  be  apt  to  ])erplex 
themselves  with  needless  scruples,  or  to  take  offence  at  their 
brethren,  1  Cor.  13. 6, 7. 

166.  Lord,  I  have  hoped  for  thy  salvation,  and 
done  thy  commandments. 

Here  is  the  whole  duty  of  man ;  for  we  are  taught, 
l.To  keep  our  eye  upon  God's  favour  as  our  end;  "Lord, 
I  have  hoped  for  thy  salvation,  not  only  temporal  but  eternal 
salvation.  I  have  hoped  for  that  as  my  happiness,  and  laid  up 
my  treasure  in  it;  I  have  hoped  for  it  as  thine,  as  a  happiness  of 
thy  preparing,  thy  promising,  and  which  consists  in  being  with 
thee.  Hope  of  this  has  raised  me  above  the  world,  and  borne 
me  up  under  all  ray  burthens  in  it." 

2.  To  keep  our  eye  upon  God's  word  as  our  rule,  I  have  done 
fhi/  commandments;  I  have  made  conscience  of  conforming  myself 
to  thy  will  in  every  thing.  Observe  here  how  God  has  joined 
these  two  together,  and  let  no  man  put  them  asunder.  We 
cannot,  upon  good  grounds,  hope  for  God's  salvation,  unless  we 
set  ourselves  to  do  his  commandments.  Rev.  22. 14.  But  those 
that  sincerely  endeavour  to  do  his  commandments,  ought  to  keep 
up  a  good  hope  of  the  salvation  ;  and  that  hope  will  both  engage 
and  enlarge  the  heart  in  doing  the  commandments.  The  more 
lively  the  hope  is,  the  more  lively  the  obedience  will  be. 

167.  My  soul  hath  kept  thy  testimonies;  and  I 
love  tliem  exceedingly.  163.  I  have  kept  thy 
precepts  and  thy  testimonies:  for  all  my  ways  are 
before  thee. 

VOL.  u.  114 


David's  conscience  here  witnesses  for  him,  * 

l.That  his  practices  were  good.  (1.)  He  loved  God's  Ipsti- 
monies,  he  loved  them  cvccediugi).  Our  love  to  the  word  ol 
God  must  be  a  superlative  lote;  «o  must  love  it  heller  lliau  the 
wealth  and  jjlfasuii;  of  this  world:  and  it  must  be  a  vidnrinus 
love,  such  as  ■will  subdue  and  niorlify  our  lusts,  and  oxiirpale 
carnal  afflictions.  (2.)  He  kept  them,  his  soul  kept  ihcin ; 
bodily  exercise  profits  little  in  religion,  we  must  make  hearl-wmk 
of  it,  or  we  make  nothing  of  it.  The  soul  must  be  sanctified  and 
renewed,  and  delivered  into  the  mould  of  the  word  ;  the  soul  ujust 
be  employed  in  glorifying  God,  for  he  will  be  worship|)t<i  in  the 
s|)irit.  We  must  keep  both  the  precepts  and  the  testimoni<'s,  Ilit 
commands  of  God  by  our  obedience  to  them,  and  his  promises  l)> 
our  reliance  on  them. 

2.  That  he  was  governed  herein  by  a  good  principle; 
"  Therefore  I  have  kept  thy  precepts,  because  by  faith  I  have 
seen  thine  eye  always  upon  me,  all  my  ways  are  before  thee; 
thou  knowcst  every  step  I  take,  and  strictly  observesl  all  I  say  and 
do.  Thou  dost  see  and  accept  all  that  I  say  and  do  well; 
thou  dost  see  and  art  displeased  with  all  I  say  and  do  amiss." 
Note,  The  consideration  of  this,  that  God's  eye  is  upon  us  at  all 
times,  should  make  us  very  careful  in  everv  thing  to  keep  his 
commandments.  Gen.  17.1. 

22.  TAU. 
109.  Let    my    cry    come    near    before  thee,  O 
Lord:    give  me   understanding  according  to  thy 
word.      170.  Let    my  supplication    come    before 
thee:  deliver  me  according  to  thy  word. 

Here  is,  1.  A  general  petition  for  audience  repeated ;  Let  my 
cry  come  near  before  thee;  and  again.  Let  my  supplication  come 
before  thee.  He  calls  his  prayer  his  cry,  which  denotes  the 
fervency  and  vehemence  of  it;  and  his  supplication,  which 
denotes  the  humility  of  it;  we  must  come  to  God  as  beggars  come 
to  our  doors  for  an  alms.  He  is  concerned  that  his  prayer  might 
come  before  God,  might  come  near  before  him,  that  he  might 
have  grace  and  strength  by  faith  and  fervency  to  lift  up  his 
prayers;  that  no  guilt  might  interpose  to  shut  out  his  prayers, 
and  to  separate  between  him  and  God,  and  that  God  woidd 
graciously  receive  his  prayers  and  take  notice  of  them.  His 
prayer,  lliat  his  supplication  might  come  before  God,  implies  a 
dee|)  sense  of  his  unworthiness,  and  a  holy  fear  that  his  prayer 
should  come  short  or  miscarry,  as  not  fit  to  come  before  God  ; 
nor  would  any  of  our  prayers  have  had  access  to  God,  if  Jesus 
Christ  had  not  approached  to  him  as  an  Advocate  for  us. 

2.  Two  particular  requests,  which  he  is  thus  earnest  to 
present.  (1.)  That  God,  by  bis  grace,  would  give  him  wisdom  to 
conduct  himself  well  under  his  troubles;  Give  me  understanding ; 
he  means  that  wisdom  of  the  prudent,  which  is,  to  understand  his 
way;  "Give  me  to  know  thee  and  myself,  and  my  duty  to  thee." 
(2.)  That  God,  by  his  providence,  would  rescue  him  out  of  his 
troubles.  Deliver  me;  with  the  temptation  make  away  to  escape, 
1  Cor.  10. 13. 

3.  The  same  general  plea  to  enfore  these  requests,  according 
to  thy  word.  This  directs  and  limits  his  desires;  "  LonI,  give 
me  such  an  understanding  as  thou  hast  promised,  and  such  a  de- 
liverance as  thou  hast  promised,  I  ask  for  no  other."  It  also 
encourages  his  faith  and  expectation;  "Lord,  that  which  I  pray 
for  is  what  thou  hast  promised,  and  wilt  not  thou  be  as  good  as 
thy  word  ?" 

171.  My  lips  shall  utter  praise,  when  thou  hast 
taught  me  thy  statutes. 

Here  is,  1.  A  great  favour  which  David  expects  from  God,  that 
he  will  teach  him  his  statutes.  This  he  had  often  prayed  for  in 
this  psalm,  and  urged  his  petition  for  it  with  various  arguments; 
and,  now  that  he  is  drawing  toward  the  close  of  the  psalm,  he 
speaks  of  it  as  taken  for  granted.  They  that  are  humbly  earnest 
with  God  for  his  grace,  and  resolve  with  Jacob  that  they  will  not 
let  him  go  unless  he  bless  them,  with  spiritual  blessings,  may  h» 


PSALMS,  CXIX.  CXX. 


hiimlilv  confident  that  they  sliall,  at  leiigtli,  obtain  what  thev  are 
«o  importunate  for.  The  God  of  Israel  will  grant  ihein  those 
things  which  they  request  of  him. 

2.  The  grateful  sense  he  |ironiises  to  have  of  that  favour;  My 
lips  shall  utter  praise  uhvn  thou  hast  taii</ht  me.  (l.)Then  he 
shall  have  cause  to  ])raise  Gorl.  Those  that  are  taught  of  God 
liave  a  great  deal  of  reason  to  be  thankful,  for  this  is  the  founda- 
hon  of  all  these  spiritual  blessings,  which  are  the  best  blessings, 
and  the  earnests  of  eternal  blessings.  (2.")  Then  he  shall  know 
how  to  praise  God,  and  have  a  heart  to  it.  All  that  are  taught  of 
God  are  taught  this  lesson;  when  God  opens  the  understanding, 
opens  the  heart,  and  so  opens  the  lips,  it  is  that  the  mouth  may 
shew  forth  his  praise.  We  have  learned  nothing  to  purpose,  if  we 
have  not  learned  to  praise  God.  (3.)  Therefore  he  is  thus  im- 
portunate for  divine  instructions,  that  he  might  praise  God.  They 
that  pray  for  God's  grace,  must  aim  at  God's  glory,  Eph.1.12. 

172.  My  tongue  shall  speak  of  thy  word:  for 
all  thy  commandments  are  righteousness. 

Observe  here,  1.  The  good  knowledge  David  had  of  the  word 
of  God  :  he  knew  it  so  well,  that  he  was  ready  to  own,  with  the 
utmost  satisfaction,  that  all  God's  commandments  are  not  only 
righteous,  but  righteousness  itself,  the  rule  and  standard  of 
righteousness.  2.  The  good  use  he  resolved  to  make  of  that 
knowledge;  3fi/  tongue  shall  speak  of  thy  n-ord;  not  only  utter 
praise  for  it  to  the  glory  of  God,  but  discourse  of  it  for  the 
instruction  and  edification  of  others;  as  that  which  he  was  himself 
full  of,  (for  out  of  the  abundance  of  the  heart  the  mouth  will 
speak,)  and  as  that  which  he  desired  others  also  might  be  filled 
with.  The  more  we  see  of  the  righteousness  of  God's  command- 
njents,  the  more  industrious  we  should  be  to  bring  others  acquainted 
wjih  them,  that  they  may  be  ruled  by  them.  We  should  always 
niake  the  word  of  God  the  governor  of  our  discourse,  so  as  never 
to  trans2;n'ss  it  by  sinful  speaking,  or  sinful  silence;  and  we 
Bhoulil  often  make  it  the  subject-niattei  of  our  discourse,  that  it 
may  feed  many,  and  minister  grace  to  the  hearers. 

173.  Let  thine  hand  help  me;  for  I  have  chosen 
thy  precepts.  174.  1  have  longed  for  thy  sal- 
vation, O  Lord;  and  thy  law  ?«  my  delight. 

Here,  1 .  David  prays  that  divine  grace  would  work  for  him; 
Let  thine  hand  hflp  me.  He  finds  his  own  hands  arc  not 
sufficiint  for  him,  nor  can  any  creature  lend  him  a  helping  hand 
to  any  purpose;  therefore  he  looks  up  to  God  in  hopes  that  the 
hand  llint  had  made  him  would  help  him  ;  for  if  the  Lord  do  not 
lii'lj)  u<,  whence  can  any  creature  help  us?  All  our  help  must  he 
expected  from  God's  hand,  from  his  power  and  his  bountv. 

2.  He  pleads  what  divine  grace  had  already  wrought  in  him,  as 
a  pledge  of  further  mercy,  being  a  qualification  for  it.  Three 
things  he  |)leads; 

C 1 .)  That  he  had  made  religion  his  serious  and  deliberate 
choice;  "  I  have  chosen  thy  precepts.  I  took  them  for  my  rule, 
not  because  I  knew  no  other,  but  because,  upon  trial,  I  knew  no 
belter."  Those  are  good,  and  do  good  indeed,  who  are  good  and 
do  good,  not  by  chance,  but  by  choice;  and  those  who  have  thus 
chosen  God's  precepts,  may  depend  upon  God's  helping  hand  in 
all  their  services,  and  under  all  their  sufferings. 

(2.) That  his  heart  was  upon  heaven;  /  have  longed  for  thi/ 
salvation.  Daviil,  when  he  was  got  to  the  throne,  met  wilii 
enough  in  the  world  to  court  his  stay,  and  to  make  him  sav,  "  It 
is  good  to  be  here;"  but,  still  he  was  looking  further,  and  Umshvy 


for  something  better  in  anolhp 


Th 


ere  is  an  eternal  salva- 


tion which    all  the  saints  are  lonf^inir  for,  and  therefore  pray  that 
God's  hand  would  help  them  forward  in  their  wav  to  it. 

(3.)  That  he  took  pleasure  in  doinu,-  his  dutv;'"  Thy  law  is  mi/ 
delight.  Not  only  I  delight  in  it,  but  it  is  my  delight,  the  greatest 
deliRht  I  have  in  this  world."  Those  that  are  cheerful  in  their 
obedience  may  in  failli  beg  help  of  God  to  carrv  them  on  in  their 
obedience:  and  those  that  expect  God's  sa'ivaiion  must  take 
delight  in  his  law,  and  their  hopes  must  increase  their  delight. 


Devout  Breathing* 
hall   praise  thee; 


175.  Let  my  soul  live,  and   it 
and  let  thy  judgments  help  me. 

David's  heart  is  still  upon  praising  God  ;  and  therefore,  1.  He 
jjrays  that  God  would  give  him  time  to  praise  him  ;  "Let  my  soul 
live,  and  it  shall  praise  thee;  let  my  life  be  pndonged,  that  1  may 
live  to  thy  glory."  The  reason  why  a  good  man  desires  to  live, 
is,  that  he  may  praise  God  in  the  land  of  the  living,  and  do  some- 
thing to  his  honour.  Not,  "Let  me  li\e  and  serve  my  countrv, 
live  and  provide  for  my  family  ; "  but,  "  Let  me  live,  that,  in  doing 
this,  I  may  praise  God  here  in  this  world  of  conflict  and  oj)po- 
sition."  When  we  die,  we  hope  to  go  to  a  better  worhl  to  praise 
him  ;  and  that  is  more  agreeable  for  us,  but  here  there  is  more 
need  of  us.  And  therefore  one  would  not  desire  to  live  any 
longer  than  we  may  do  God  some  service  here.  Let  my  soul  live ; 
let  me  be  sanctified  and  comforted;  these  are  the  life  ol  the  soul, 
and  then  it  shall  praise  ihee.  Our  souls  nmst  be  employed  in 
in  praising  God,  and  therefore  we  must  pray  for  grace  and  peace, 
that  we  may  be  fitted  to  praise  God. 

2.  He  prays  that  God  would  give  him  strength  to  praise  him; 
"Let  thy  judgments  help  vie;  let  all  ordinances  and  all  provi- 
dences" (both  are  God's  judgments)  "further  me  in  glorif>ing 
God;  let  them  be  the  matter  of  my  praise,  and  let  them  help  to 
fit  me  for  that  work" 

176.  I  have  gone  astray  like  a  lost  sheep;  seek 
tliy  servatit;  for  I  do  not  forget  thy  commandments. 

Here  is,  1.  A  penitent  confession;  /  have  gone  astray,  or 
wander  up  down  lihe  a  lost  sheep.  As  unconverted  sinners  are 
like  lost  sheep,  (Luke,  15. 4.)  so  weak  unsteady  saints  are  like 
lost  sheep,  Matth.  18. 12, 13.  W'e  are  apt  to  wander  like  the 
sheep,  and  very  uimpt,  when  we  have  gone  astray,  to  find  the  way 
again.  By  going  astray  we  lose  the  comfort  of  the  green  pastures, 
and  expose  ourselves  to  a  thousand  mischiefs. 

2.  A  believing  petition  ;  Seek  thy  servant,  as  the  good  shepherd 
seeks  a  wandering  sheep  to  bring  it  back  again,  Ezek.34.12. 
"Lord,  seek  me,  as  I  used  to  seek  my  sheep  when  they  went 
astray;"  for  David  had  been  himself  a  tender  shepherd.  "Lord, 
own  me  for  one  of  thine ;  for  though  1  am  a  stray  sheep,  I  have 
thy  mark ;  concern  thyself  for  me,  send  after  me  by  the  word, 
and  conscience,  and  providences;  bring  me  back  by  thy  grace." 
Seek  me,  that  is.  Find  me;  for  God  never  seeks  in  vain.  Turti 
me,  and  I  shall  be  turned 

3.  An  obedient  plea;  "Though  1  have  gone  astray,  yet  I  have 
not  wickedly  departed,  I  do  not  forget  thy  commandments."  Thus 
he  concludes  the  psalm  with  a  penitent  sense  of  his  own  sin,  and 
a  believing  dependence  on  God's  grace.  With  these  a  devout 
Christian  will  conclude  his  duties,  will  conclude  his  life;  he  will 
live  and  die,  repenting  and  ])raying.  Observe  here,  ( 1.)  It  is  the 
character  of  good  people,  that  they  do  no\  forget  God's  cnmmnnd- 
ments,  being  well-pleased  with  their  convictions,  and  well-settled 
in  their  trsolutions.  (2.)  Even  those  who,  tliiough  grace,  are 
niindtul  of  their  dutv,  cannot  but  own  that  they  have  in  many 
instances  wandered  from  it.  (  3.)  Those  that  have  wandered  from 
their  duty,  if  they  continue  mindful  of  it,  may  with  a  humble 
confidence  commit  themselves  to  the  care  of  God's  grace. 

PSALM  CXX. 

This  psiilm  is  the  first  of  those  fifteen  which  are  lure  put  together  under  the  titlf 
of  soiiiT"^  of  deiiree'^.  It  is  irt-ll  that  it  is  not  material  what  the  meaning  of 
that  title  should  be,  for  nothing  is  offered  toward  the  explication  of  it,  no, 
not  til)  the  Jewish  writers  themselves,  but  what  is  conjectural.  These  psalms 
do  not  seem  to  lie  composed  all  by  the  same  hand,  much  less  all  at  the  same 
time.  Four  of  them  are  expressly  ascribed  to  D<ivid,  and  one  said  to  be 
designed  for  Solomon,  and  prrhajis  pinned  bij  him;  yet  Pj.  fJG.  and  12'J. 
seem  to  be  of  a  much  later  dale;  some  of  them  are  calculated  for  the  closet, 
(as  120,  130.)  somefor  the  family.  (ajI27,128.)  some  for  the  public  assembly, 
(us  1 22, 131.)  and  some  occasional,  as  124, 132.  So  that,  it  should  seem,  they 
had  not  this  title  from  the  author,  but  from  the  publisher.  Some  conjecture 
that  they  are  .to  called  from  their  singular  excellency :  as  the  song  of  songs, 
so  the  song  of  degrees,  is  a  most  excellent  song,  in  the  highest  degree.  Others, 
from  the  tune  they  were  set  to,  or  the  musical  instruments  ihey  ivere  sung  to, 
or  the  raising  of  the  voice  in  singing  tliem.  Some  think  they  were  sung  on  tlit 
*i/tetn  steps  or  stairs,  by  which   they  wir.t  up  from   the  outirard  court  (/'fiM 


PSALMS,  CXX. 


Com|)l;\iiit.'i 


I 


trmfil:  to  the  inner ;  others,  at  so  tnatiy  stages  of  the  people's  journey,  when 
they  returned  out  ofcaptivUtj.  1  shall  only  obscrre,  1.  That  they  are  all  short 
fisalins,  (all  hut  one  viry  short,  three  of  them  hate  but  three  verses  apiece.) 
and  that  they  are  placed  next  to  Ps.  1 1  "J.  irhich  is  by  much  the  longest  of  all. 
Note  as  that  was  one  p^alin  dieided  into  many  parts,  so  these  were  many  psalms, 
u-hich,  beiw^  short,  were  sometimes  sung  «//«;•  t*(/icr,  and  made,  as  it  were,  one 
psalm,  obserring  only  a  pause  between  each  ;  as  many  steps  viaUe  one  pair  of 
stairs,  '2.  That, in  the  composition  of  them,  we  frequently  meet  with  the  figure 
they  call  climax  or  an  ascent ;  the  prtccding  word  repeated,  and  then  rising 
to  something  further,  as  120.  With  liiiii  that  liated  peace,  I  peace.  121.  From 
wlienoc  cometU  my  lielp,  my  help  cometh.  Me  that  kecpcth  tliee,  shall 
not  simnher,  lie  that  keepetii  Israel.  122.  Within  thy  eiates,  ()  Jerusalem, 
Jerusalem  is  huilded.  123.  Until  he  that  have  mercy  upon  us,  Have 
mercy  upon  us.  And  the  like  in  most  of  them,  if  not  all.  Perhaps  for  one 
of  these  reasons  they  are  culled  son>;s  of  degrees. 
This  psalm  is  supposed  to  have  been  penned  by  David  upon  occasion  of  Doeg's 
accusing  him  and  the  priests  to  Saul,  because  it  is  like  Vs.  52.  h7i;c7i  uas 
peuttcd  on  that  occasion  ;  and  because  the  psalmist  complains  of  his  being 
drii:en  out  of  the  congregation  of  the  Lord,  and  his  being  forced  among  bar- 
barous people.  I.  He  prays  to  God  to  deliver  him  from  the  mischief  designed 
him  by  false  and  malicious  tongues,  v.  1,2.  //.  He  threatens  the  judgments 
of  God  against  such,  v.  3,  4.  III.  He  complains  of  his  tricked  neighbours  that 
tvere  quarrelsome  and  vexatious,  1I.5..7.  In  singing  this  psalm,  we  may 
comfort  ourselves  in  reference  to  the  scourge  of  the  tongue,  when  at  any  time 
tee  fall  unjustly  under  the  lash  of  it,  that  better  than  ive  have  smarted 
for  it. 

A  song  of  degrees. 

N  my  distress  I  cried  unto  the  Lord,  and  he 
heard  me.  2.  Dehver  iny  soul,  O  Lord,  from 
lyino"  h'ps,  a?id  from  a  deceitful  tongue.  3.  What 
shall  be  i;iven  unto  thee?  or  what  shall  be  done 
unto  thee,  thou  false  tongue?  Sharp  arrows  of 
the  mighty,  with  coals  of  juniper. 

Here  is, 

1.  DeJiverance  from  a  false  tongue  obtained  by  prayer;  David 
records  his  own  experience  of  this. 

(1.)  He  was  brought  into  distress^  into  great  distress,  by  lyitiff 
Vps,  and  a  drccilful  tongue.  There  were  those  that  sought  his  ruin, 
Infl  had  almost  effected  it  by  lying.  [1.]  By  telling  lies  to  him. 
They  flattered  him  with  professions  and  protestations  of  friendship, 
and  promises  of  kindness  and  service  to  him,  that  they  might  the 
more  securely,  and  without  suspicion,  carry  on  their  designs  against 
him,  and  might  have  an  opportunity,  by  betraying  his  counsels,  to 
do  him  a  mischief.  They  smiled  in  his  face  and  kissed  him,  then 
when  lliey  were  aiming  to  smite  him  under  the  fifth  rib.  The 
most  dangerous  enemies,  and  those  which  it  is  most  hard  to  guard 
anainst,  are  such  as  carry  on  their  malicious  designs  under  the 
colour  of  friendship.  The  Lord  deliver  every  good  man  from  such 
lying  lips.  [2.]  By  telling  lies  o/"  him.  They  forged  false  accu- 
sations against  him,  and  laid  to  his  charge  things  that  he  knew  not. 

This  has  often  been  the  lot  not  only  of  the  innocent,  but  of  the 
excellent,  ones  of  the  earth,  who  have  been  greatly  distressed  by 
lying  lips,  and  have  not  only  had  their  names  blackened  and  made 
odious  l)v  calumnies  in  conversation,  but  their  lives, -and  all  that  is 
dear  to  them  in  this  world,  endangered  by  false-wilness  hearing  in 
judgment.  David  was  herein  a  type  of  Christ,  who  was  distressed 
by  lying  lips  and  deceitful  tongues, 

(2.)  In  this  distress  he  had  recourse  to  God  by  faithful  and 
fervent  jtraver;  I  cried  unlo  the  Lord.  Having  no  fence  against 
false  tonaues,  he  ap|)ealed  to  him  who  has  all  men's  hearts  in  his 
hand,  who  has  power  over  the  consciences  of  bad  men,  and  can, 
when  lie  pleases,  bridle  their  tongues.  His  prayer  was,  "Deliver 
my  soul,  O  Lord,  from  lying  tips,  that  my  enemies  may  not  by  these 
cursed  methods  work  niv  ruin."  He  that  had  prayed  so  earnestly 
to  be  kept  from  King,  (119.29.)  and  hated  it  so  heartily  in  him- 
self, ((!.163.)  might  with  the  more  confidence  peay  to  be  kept 
from  being  belied  by  others,  and  from  the  ill  consequences  of  it. 

(3.)  He  obtained  a  gracious  answer  to  this  prayer;  God  heard 
liim  ;  so  that  his  enemies,  though  Ihey  carried  their  designs  very 
far,  were  baffled  at  last,  and  could  not  prevail  to  do  him  the 
mischief  they  intended.  The  God  of  tiiilb  is,  and  will  be,  the 
Protector  of  his  people  from  lying  lips,  37.0. 

2.  The  doom  of  a  false  tongue  foretold  by  faith,  v.  3, 4.     As 


God  will  preserve  his  people  from  this  mischievous  generation,  s<i 
he  u  ill  reckon  with  their  enemies,  12.  3,  7.  The  tlmaletjiiig  li 
addressed  to  the  sinner  himself,  for  the  awakening  of  liis  c<ins(i(ricr, 
if  he  have  any  left ;  "  Consider  vhnt  shall  be  given  unto  thee,  and 
tvhfil  shall  hi'  done  vnto  thee,  by  the  righteous  Judge  of  lieu\en 
and  earth,  Ihoti  false  lonyne."  Snrely  sinners  durst  not  do  as  thev 
do,  if  they  ki>ew,  and  would  be  persuaded  to  think,  what  will  be  iii 
the  end  thereof.  Let  liars  consider  what  shall  be  gi\en  to  them; 
Sharp  arrotvs  of  the  Almighty,  with  coals  of  juniper ;  they  will 
fall  and  lie  for  e\er  under  the  wrath  of  God,  and  will  be  made 
miserable  by  the  tokens  of  his  displeasure,  which  will  fly  swiftly 
like  arrows,  and  will  strike  the  sinner  ere  he  is  aware,  and  when 
he  sees  not  who  hurts  him.  This  is  threatened  against  liars, 
(G4.  7.)  C'od  shall  shoot  at  them  with  an  arrow,  suddenly  shall  they 
he  wounded.  They  set  God  at  a  distance  from  them,  but  from 
afar  his  arrows  can  reach  them.  They  are  sharp  arroies,  and  arrotvs 
of  the  mighty,  the  Almighty  ;  for  they  will  pierce  through  the 
strongest  armour,  and  strike  deep  into  the  hardest  heart.  The 
terrors  of  the  Lord  are  his  arrows,  (Job,  6. 4.)  and  his  wrath  is 
compared  to  burning  coals  of  juniper,  which  do  not  flame  or 
crackle,  like  thorns  under  a  pot,  but  have  a  vehement  heat,  and 
keep  fire  very  long;  some  say  a  year  round,  even  when  they 
seem  to  be  gone  out.  This  is  the  portion  of  the  false  tongue;  for 
all  that  love  and  make  a  lie  shall  have  their  portion  in  the  lake 
that  burns  eternally.  Rev.  22. 15. 

5.  Woe  is  me,  that  I  sojourn  in  Mesech,  that  I 
dwell  in  the  tents  Kedarl  6.  My  soul  hath  long 
dwelt  with  him  that  hateth  peace.  7.  I  am  for 
peace:   but  when  I  speak,  they  are  for  war. 

The  psalmist  here  complains  of  the  bad  neighbourhood  into 
which  he  was  driven;  and  some  apply  the  two  foregoing  verses  to 
this;  What  shall  the  deceitful  tongue  give,  what  shall  it  do  to  those 
that  lie  open  to  it?  What  shall  a  man  get  by  living  among  such 
malicious  deceitful  men?  Nothing  \)\i\.  sharp  arrotvs,  and  coals  of 
juniper,  all  the  mischiefs  of  a  false  and  spiteful  tongue,  57.4. 
Woe  is  me,  says  David,  that  I  am  forced  to  dwell  among  such,  that 
I  sojourn  in  3Iesecli  and  Kedar!  Not  that  David  dwelt  in  the 
country  of  Mesech  or  Kedar;  we  never  find  him  so  far  off  from 
his  own  native  country;  but  he  dwelt  among  rude  and  barbarous 
people,  like  the  inhabitants  of  Mesech  and  Kedar:  as  when  we 
would  describe  an  ill  neighbourhood,  we  say,  We  dwell  among 
Turks  and  heathens:  this  made  him  cry  out.   Woe  is  me! 

1.  He  was  forced  to  live  at  a  distance  from  the  ordinances  ol 
God.  While  he  was  in  banishment,  he  looked  upon  himself  as  a 
sojourner,  never  at  home  but  when  he  was  near  God's  altars; 
and  he  cries  out,  "  Woe  is  me,  that  my  sojourning  is  prolonged, 
that  I  cannot  get  home  to  my  resting-place,  but  am  still  kept  at  a 
distance!"  So  some  read  it.  Note,  A  good  man  cannot  think 
himself  at  home  while  he  is  banished  from  God's  ordinances,  and 
has  not  them  within  reach.  And  it  is  a  great  grief  to  all  that  love 
God,  to  want  the  means  of  grace,  and  of  communion  with  God  : 
when  they  are  under  a  force  ai  that  kind,  they  cannot  but  cry  out, 
as  David  here.   Woe  is  me! 

2.  He  was  forced  to  live  among  wicked  people,  who  were,  upon 
many  accounts,  troublesome  to  him.  He  dtcelt  in  the  tents  of 
Kedar,  where  the  shepherds  were  probably  in  an  ill  name  for  being 
litigious,  like  the  herdsmen  of  Abraham  and  Lot.  It  is  a  very 
grievous  burthen  to  a  good  man  to  be  cast  into,  and  kept  in,  the 
company  of  those  whom  he  hopes  to  be  for  ever  separated  Irom  ; 
(like  Lot  in  Sodom;  2  Pet. 2. 8.)  to  dwell  long  with  such  is 
grievous  indeed,  for  they  are  thorns,  vexing,  and  scratching,  ;uid 
tearing,  and  who  will  shew  the  old  enmity  that  is  in  the  seed  of  the. 
serpent,  asjainst  the  srrd  of  the  iroman.  Those  that  David  dwel 
with,  were  such  as  not  only  hated  him,  but  hated  peace,  and  |)ro. 
claimed  war  wilh  it ;  who  might  write  on  their  w capons  ()f  war, 
not  Sir  scf/uimnr  pacem — Thus  ire  aim  at  peace,  but  Sic  perse~ 
tjuijutir—Thus  ve  persecute.  Perhaps  Saul's  court  was  the  Mesech 
and  Kedar  in  which  David  dwelt,  and  Saul  was  the  man  he  means 
that  hated  peace,  whom  David  studied  to  oblige,  and  could  iMit; 


PSA  IMS,  CXX,  CXXI. 


Confidence  in  God. 


but  llie  more  service  he  did  him,  Ihe  more  exasperated  lie  was 
against  liim. 

See  here,  ( 1.)  The  character  of  a  very  good  man  in  David,  who 
coidd  truly  say,  thour^h  he  was  a  man  of  war,  J  am  for  peace,  for 
living'  peaceably  with  all  men,  and  unpeaceahly  with  none.  / 
peace,  so  it  is  in  the  original;  "  I  love  peace,  and  pursue  peace  ; 
my  disposition  is  to  ])eace,  and  my  delight  is  in  it.  I  pray  for 
pc;ir(',  and  strive  for  peace,  will  do  any  thing,  submit  to  any  thing, 
pari  with  any  thing,  in  reason,  for  peace.  I  am  for  peace,  and 
have  made  it  to  appear  that  I  am  so."  The  ivisdom  that  is  from 
ahnce  is  /irst  pure,  then  peaceable. 

(2.)  The  character  of  the  worst  of  bad  men  in  David's  enemies, 
who  would  pick  quarrels  willi  those  that  were  most  peaceably  dis- 
poned ;  "  When  J  speak,  they  are  for  war ;  and  the  more  forward 
for  war,  the  more  (hev  find  me  inclined  to  peace."  He  spake  with 
nil  the  respect  and  kindness  that  could  be  ;  proposed  methods  of 
accouimodalion,  spake  reason,  spake  love;  but  they  would  not  so 
much  as  liear  him  patiently,  but  cried  out,  "To  arms,  to  arms;" 
so  fierce  and  implacable  were  they,  and  so  bent  to  mischief.  Such 
were  Ciirist's  enemies:  for  his  love  they  were  his  adversaries,  and 
for  his  good  words  and  good  works  thev  stoned  him.  If  we  meet 
with  such  enemies,  we  must  not  think  it  strange,  nor  love  peace 
the  less  for  our  seeking  it  in  vain.  Be  not  overcome  of  evil,  no  not 
of  such  evil  as  this,  but,  even  when  thus  tried,  still  try  to  overcome 
evil  with  good. 

PSALM  CXXI. 

Some  call  this  the  soldier's  psalm,  and  think  it  wa.i  penned  in  the  camp,  when 
David  wa^  jeoparding  his  life  in  the  hi^ih-places  of  the  field,  and  thus  trusted 
Cod  to  corer  his  head  in  the  day  of  battle.  Others  call  it  tlie  traveller's 
psalm,  Cfor  there  is  nothinj;  in  it  of  military  dangers,  )  and  think  David  penned 
it  u-hcn  he  jras  going  abroad,  and  designed  it,  pro  vehiciilo  —  for  tiie  carriage, 
for  a  good  man's  convoy  and  companion  in  ajonrney  or  voyage.  But  we  need 
not  thus  appropriate  it;  wherever  ive  are,  at  linme  or  abroad,  ire  are  exposed  to 
danger  more  tlian  ice  are  aware  of;  and  this  psalm  directs  and  eueouragts  us 
to  repose  ourselves  and  our  confidence  in  God,  and  by  faith  to  put  ourselves 
under  his  protection,  and  commit  ourselves  to  his  care,  which  we  must  do,  with 
an  entire  resignation  and  satisfaction,  in  singing  this  psalm.  I.  David  here 
assures  himself  of  lielpfrom  God,  v.  1, 2.     //.  lie  assures  others  of  it,  v.  3 .  .8. 

A  song  of  degrees. 

1.  T  WILL  lift  up  mine  eyes  unto  the  hills  from 
X  whence  cometh  my  help.  2.  My  help  cometh 
from  tlie  Lord,  which  made  heaven  and  earth. 
3.  He  will  not  suffer  thy  foot  to  be  moved  :  he  that 
keepeth  thee  will  not  slumber.  4.  Behold,  he  that 
keepeth  Israel  shall  neither  slumber  nor  sleep. 
5.  The  Lord  is  thy  keeper:  the  Lord  is  thy  shade 
upon  tliy  right  hand.  6.  The  sun  shall  not  stnite 
thee  by  day,  nor  the  moon  by  night.  7.  The 
Lord  shall  preserve  thee  from  all  evil:  he  shall 
preserve  thy  soul.  8.  The  Lord  shall  preserve 
thy  going  out  and  thy  coming  in  from  tiiis  time 
forth,  and  even  for  evermore. 

This  psalm  teaches  us, 

I.  To  stay  ourselves  upon  God  as  a  God  of  power,  and  a  God 
all-sufficient  for  us.  David  did  so,  and  found  the  benefit  of  it. 
I.  We  must  not  rely  upon  creatures,  upon  men  and  means,  instru- 
ments and  second  causes,  nor  make  flesh  our  arm:  "  Shall  I  lift 
vp  mine  rijes  to  the  hills?  (so  some  read  it.)  '■  Does  mv  help 
cnmcfrom  Ihence?  Shall  I  depend  upon  the  powers  of  the  earth; 
u|)on  the  strength  of  the  hills;  upon  princes  and  great  men,  who, 
like  hills,  fill  the  earth,  and  mount  their  heads  toward  h.caven  ? 
No;  in  vain  is  solvation  hoped  for  from  hills  and  moiiiilains, 
Jer.  :}.2:i.  I  nevei  expect  help  to  come  fr<mi  them,  mv  confidence 
is  in  God  only."  We  must  lift  up  our  eyes  above  the  hills,  so  some 
read  it;  we  must  look  beyond  instruments  to  God,  who  makes 
them  that  to  us  which  lliey  are.  2.  We  must  sec  all  onr  help  laiil 
up  in  God,  in  his  power  and  goodness,  his  providence  and  "-race  ■ 
and  from  him  we  must  cx])cct  it  to  come ;   "  My  help  comes  from  the 


Lord;  the  help  I  desire  is  what  he  sends,  and  from  him  I  expec! 
it  in  his  own  way  and  time.  If  he  do  not  help,  no  creature  can 
help;  if  he  do,  no  creature  can  liin<ler,  can  hurt."  3.  We  must 
fetch  in  help  from  God,  by  failh  in  his  promises,  and  a  due  renard 
to  all  his  institutions;  "/  ivill  lift  vp  mine  eyes  to  the  hills;' 
(probably  he  means  the  hills  on  which  Ihe  tem))le  was  built,  mount 
Moriah,  and  the  holy  hill  of  Zion,  where  the  ark  of  the  covenant 
is,  the  oracle,  and  the  altars;)  "  I  will  have  an  eve  to  the  special 
presence  of  God  in  his  church,  and  with  his  people,  (bis  presence 
by  pronnse,)  and  not  only  to  his  common  ))resence. '  When  he 
was  at  a  distance,  he  would  look  toward  the  sanctuary;  (28.2. — 
42.6.)  from  thence  cometh  onr  help,  from  the  word  and  praver, 
from  the  secret  of  his  tabernacle.  J\ly  help  cometh  from  the  Lord, 
so  Ihe  word  is,  (v. 2.)  from  beforethe  Lord,  or  from  the  siyht  and 
presence  of  the  Lord.  "Which  (sa^s  Dr.  Hammond)  may  refer 
"  to  Christ  incarnate,  with  whose  humanity  the  Deitv  being 
"  inse|)arably  united,  God  isalwavs  |>reseiit  with  him,  and  through 
"  him  with  us,  for  whom,  silting  at  God's  r  gilt  hand,  he  constantly 
"  makelh  intercession."  Christ  is  called  i\\e  anijel  of  his  presence, 
that  saved  his  |ieople,  Isa.  03. 0.  4.  We  must  encourage  onr 
confidence  in  Giod  with  this,  that  he  made  heaven  and  earth,  and 
he  who  did  that  can  do  any  thnig.  He  made  the  world  out  of 
nothing,  himself  alone,  by  a  word's  speaking,  in  a  little  lime,  and 
all  very  ^oorf,  very  excellent  and  beautiful;  and  therefore,  how 
great  soever  our  straits  and  difficulties  are,  he  has  jjower  sufficient 
for  onr  succour  and  relief.  He  that  made  heaven  and  earth  is 
sovereign  Lord  of  all  the  hosts  of  both,  and  can  make  use  of  them 
as  he  pleases  for  the  help  of  his  people,  and  restrain  them  when 
he  ]ileases  from  hurting  his  people. 

II.  To  comfort  ourselves  in  God,  when  our  difficulties  and 
dangers  are  greatest.  It  is  here  promised,  that  if  we  put  our  trust 
in  God,  and  keep  in  the  way  of  our  duty,  we  shall  be  safe  under 
his  protection,  so  that  no  real  evil,  no  mere  evil,  shall  happen  to 
us,  nor  any  affliction,  but  what  God  sees  good  for  us,  and  will  do 
us  good  by. 

1.  Ciod  himself  has  undertaken  to  be  our  Protector;  The  Lord 
is  thy  Itceper,  v.  5.  Whatever  charge  he  gives  his  angels  to  keep 
his  |)eople,  he  has  not  thereby  discharged  himself,  so  that  whether 
every  particular  saint  has  an  angel  for  his  guardian  or  no,  we  are 
sure  he  has  God  himself  for  his  Guardian.  It  is  infinite  wisdom 
that  contrives,  and  infinite  power  that  works,  Ihe  safety  of  those 
that  have  put  themselves  under  God's  protection.  Those  must 
needs  be  well  kept,  tliat  have  the  Lord  for  their  Lveeper.  If,  by 
affliction,  they  be  made  his  prisoners,  yet  still  he  is  their  Keeper. 

2.  The  same  that  is  Ihe  Protector  of  the  church  in  general,  is 
engaged  for  the  preservation  of  every  particular  believer;  the  same 
wisdom,  the  same  power,  the  same  pronnses.  He  that  keepeth 
Israel,  (w.4.)  is  thy  Keeper,  t).5.  The  Shepherd  of  the  flock  is 
the  Shepherd  of  e\ery  sheep,  and  will  take  care,  that  not  one, 
even  of  the  little  ones,  shall  perish. 

3.  He  is  a  wakeful,  watchful,  Keeper ;  "  He  that  keepeth  Israel, 
that  keepeth  thee,  O  Israelite,  shall  neither  sbnnbcr  nor  slec]);  he 
never  did,  or  ever  will,  for  he  is  never  weary;  he  not  only  does 
not  sleep,  but  he  does  not  so  much  as  slumber;  he  has  not  the 
least  inclination  to  sleep." 

4.  He  not  only  protects  those  whom  he  is  the  Keeper  of,  but 
he  refreshes  them  ;  He  is  their  Shade.  The  comparison  lias  a 
ereat  deal  of  gracious  condescension  in  it;  the  eternal  Being  who 
is  infinite  Substance,  is  what  he  is,  in  order  that  lie  may  speak 
sensible  comfort  to  his  people,  promises  to  be  their  Umbra — their 
Shadow,  to  keep  as  close  to  them  as  the  shadow  does  to  Ihe  body, 
and  to  shelter  them  from  the  scorching  heat,  as  the  shadow  of  a 
f/reat  rock  in  a  weary  land,  Isa.32.2.  Under  this  shadow  they 
may  sit  with  delight  and  assurance.  Cant. 2. 3. 

.'">.  He  is  always  near  to  his  )ieople  for  their  protection  and 
rTfreshment,  and  never  at  a  distance ;  he  is  {\\e\r  Keeper  and 
Shade  on  their  right  hand;  so  that  be  is  never  far  to  seek.  The 
ri<;lit  hand  is  Ihe  ivorkina;  hniid;  let  them  but  turn  lliemseives 
dexterously  to  their  duty,  and  they  shall  find  God  ready  to  them, 
to  assist  them,  and  give  them  success,  Ps.lO.O. 

He  is   Dot  only  at  their  right  hand,   but  he  will  also  keep  tht 


feet  of  his  saints,  \  Sam.  2. 9.  Me  will  liave  an  evo  iipmi  llicni 
III  tlu'ir  motions;  he  will  not  svjfer  thy  J'unl  to  be  moved.  Ciod 
will  provide  that  his  peoj)le  shall  not  be  tempted  ahove  wiial  lliev 
nre  able,  shall  not  fall  into  sin,  tlionp;h  they  may  he  very  near  it, 

;7;i.2, '2:5.)  shall  not  fall  into  trouble,  tlioui;h  there  be  many 
endeavoiirinjr  (o  nndermine  them  by  fraud,  or  overthrow  llicui  hv 
fr)ri-c.     He  uill  keep  them  from  being  frightened,  as  we  arc  when 

/e  slip  or  stumble,  and  are  ready  to  fall. 

7.  lie  will  proteet  tliem  from  all  the  malignant  influences  of 
the  heaveiiiy  bodies;  (y.  G.)  The  sun  shall  not  smile  </ife,  with  his 
heat  1)1/  (III!/,  nor  the  moon,  ivilli  her  cold  and  moisture,  by  niyht. 
The  sun  and  moon  are  great  blessings  to  mankind,  and  yet  (such 
a  sad  change  has  sin  made  in  the  creation)  even  the  sun  and  moon, 
though  worshipped  by  a  great  part  of  mankind,  are  often  instru- 
ments of  hurt  and  distemper  io  human  bodies;  God  by  them 
often  smites  us;  but  his  favour  shall  interpose  so,  that  they  shall 
not  damage  his  people.  He  will  keep  them  night  and  day, 
(Isa.27.3.)  as  he  kept  Israel  in  the  wilderness  by  a  pillar  of  cloud 
by  day,  which   screened   tliem  from    the  heat  of  the  sun,   and  of'\ 

fire  by  niyht,  which  j)rol)ably  diffused  a  gentle  warmth  over  (lie  i 
whole  camp,  that  ihev  nniiht  not  be  prejudiced  by  the  cold  an<l 
damp  of  the  night;  their  father  Jacob  having  complained, 
(Gen.  31.40.)  that  by  day  the  drought  consumed  him,  and  Ihr 
frost  by  night.  It  may  be  understood  figuratively;  "Thou  slialt 
not  be  hurl  either  by  the  open  assaults  of  thine  enemies,  which  are 
as  visible  as  the  scorching  beams  of  the  sun.  or  by  llieir  seen  I 
treacherous  attempts,  which  are  like  the  insensible  iiislnualioiis  of 
the  cold  by  night." 

8.  His  protection  will  make  them  safe  in  eiery  respect;  "  The 
Lord  shall  preserve  thee  from  all  evil,  the  evil  of  sin,  and  the  evil 
of  trouble.  He  shall  prevent  the  evil  thou  fearest,  and  shall 
sanctify,  remove,  or  lighten,  the  evil  thou  feelest.  He  will  keep 
thee  fnmi  doing  evil,  (2  Cor.  13.7.)  and  so  far  from  suffering  evil, 
that,  whatever  affliction  happens  to  thee,  there  shall  be  no  evil  in 
it.     Even  that  which  kills,  shall  not  hnrt." 

9.  It  is  the  spiritual  life  especially  that  God  will  lake  under  liis 
protection;  He  shall  preserve  thy  soul.  All  souls  are  his;  and 
the  soul  is  the  man,  and  therefore  he  will  with  a  peculiar  care 
preserve  them,  that  they  be  not  defiled  by  sin,  and  disturbed  by 
affliction.  He  will  keep  them,  by  keeping  ns  in  the  possession  of 
them  ;  and  he  will  preserve  them  from  perishing  eternally. 

10.  He  will  keep  us  in  all  our  ways;  "  He  shall  preserve  thy 
going  out  and  coming  in.  Thou  slialt  be  under  his  protection  in 
all  thy  journies  and  voyages,  outward-bound  or  honieward-bonud, 
as  he  ke[)t  Israel  in  the  wilderness,  in  their  removes  and  rests. 
He  will  prosper  thee  in  ail  liiv  a/fairs  at  home  and  abroad,  in  the 
beginning  and  in  the  conclusion  of  them.  He  will  keep  thee  in 
life  and  death,  thy  going  out  and  going  on  while  thou  livest,  and 
thy  coming  in  when  thou  diesl ;  going  out  to  thy  labour  in  the 
morning  of  thy  days,  and  cominn;  home  to  thy  rest  when  the 
evening  of  old  age  calls  thee  in, "  104.23. 

11.  He  will  continue  his  care  over  ns  from  this  time  forth  and 
even  for  evermore.  It  is  a  |)rotection  for  life,  never  out  of  date. 
"  He  will  be  thv  Guide  even  vnio  aeath,  and  will  then  hide  thee 
in  the  grave,  hide  thee  in  heaven.  He  will  preserve  thee  in  his 
heavenly  kingdom."  God  will  protect  his  church  and  his  saints 
always,  even  to  the  end  of  the  world.  The  Spirit,  who  is  their 
Preserver  and  Comforter,  shall  abide  with  them  for  ever. 


PSALM  CXXII. 

This  psalm  scans  to  have  been  penned  by  David  for  the  vsc  of  the  people  oj 
Jtrad^  uhen  they  came  up  to  Jerusalem,  to  worship  at  the  thne  snhmn  feasts. 
It  teas  in  David's  time  that  Jeiitsalcm  icas  first  chost'n  to  he  the  city  irhtre 
God  u-oiild  7\cord  his  name.  It  beinc;  a  new  ihing-^  this,  t/mfn^  ofhtr  7neans, 
was  used  to  bnti;y  the  people  to  be  in  lore  with  Jerusalem,  as  the  Ilnltj  city, 
thous^h  it  was  but  (he  other  day  in  the  huntls  of  tiie  Jebvsitts.  Observe, 
I.  The  jntf  with  which  they  were  to  s:n  up  in  Jtrusu/twi.  r.  1,  '2.  II.  The  f^reat 
esteem  thiy  wire  to  have  of  Jcrusalejn,  r.  :i .  .5.  III.  The  i^riat  concern  they 
uere  to  hare  f'>r  Jtmsalcm,  and  the  prnyirs  thry  icere  t»  put  tip  f^r  Us  wel- 
fere,  V.  (i.  .0.  Ill  .^ini-itfii  Ihi.t  j;.*f//m,  it-e  »:ust  hiive  an  eye  fa  the  ^uspi-l -churchy 
which  is  cuiUd  the  Jcrutidcm  that  is  from  above.  1 


PSALMS,  CXXI,  CXXIL     Tl.e  Pleasures  of  Public  Worship. 

A  song  of  degrees  of  David. 
1.  X  WAS  glad  when  they  said  unto  me,  Let  us 
i  go  into  the  house  of  the  Lord.  2.  Oui 
feet  shall  stand  within  lliy  gate.-*,  O  Jerusalem. 
3.  Jerusa/cin  is  builded  as  a  city  that  is  compact 
togetlier:  4.  Wfiither  the  tribes  go  up,  tlie  tribes 
of  the  Lord,  unto  the  testimony  of  Israel,  to  give 
liianks  unto  the  name  of  the  Lokd.  5.  For  tiiere 
are  set  thrones  of  judgment,  the  thrones  of  the 
house  of  David. 


Here  is,  I.  The  pleasure  which  David,  and  other  pious  Israel- 
ites, took  in  approaching  to,  and  attending  upon,  God  in  public 
ordinances,  «.  1 , 2. 

(1.)  The  invitation  to  them  was  very  welcome.  David  was 
himself  glad,  and  would  have  every  Israelite  to  say  that  he  was 
glad,  irhen  he  was  called  upon  to  ffo  vp  to  the  house  of  the  Lord. 
Note,  [1.]  It  is  the  will  of  God  that  we  should  worship  him  in 
concert;  that  many  should  join  together  to  wait  upon  him  in 
purilic  ordinances.  We  ought  to  worship  God  in  our  own  houses, 
but  that  is  not  enough,  we  must  go  into  the  house  of  the  Lord,  to 
pay  our  homage  to  him  there,  and  7iot  forsake  the  assembling  our- 
setces  together.  [2.]  We  should  not  only  ag.rce  with  one  another, 
but  excite  and  stir  up  one  anolhor,  to  go  to  worship  God  in  public. 
Let  vs  go;  not,  "  Do  you  go  and  pray  for  us,  and  we  will  stay  at 

h e;'   but,    ]Vc  uitl  go  also;  (Zech.  0.21.)   not,   "  Do   you   go 

before,  and  we  will  follow  at  our  leisure;"  or,  "  We  will  go  first, 
and  you  shall  come  after  us;"  but,  "  Let  us  go  together,  for  the 
honour  of  God,  and  for  our  mutual  edification  and  encourage- 
ment." We  ourselves  are  slow  and  backward,  and  others  are  so 
too,  and  therefore  we  should  thus  <piicken  and  sharpen  one 
another  to  that  which  is  good,  as  iron  sharpens  iron.  [3.]  They 
that  rejoice  in  God  will  rejoice  in  calls  and  opportunities  to  wail 
upon  him.  David  liiiiiself,  though  he  had  as  little  need  of  a  spur 
to  his  zeal  in  religious  exercises  as  any,  yet  was  so  far  from  taking 
it  as  an  affront,  that  he  was  glad  of  it  as  a  kindness,  when  he  was 
called  upon  to  go  up  to  the  house  ofti.e  L.ord,  with  the  meanest  of 
his  subjects.  We  shoidd  desire  our  Christian  friends,  when  they 
have  any  good  work  in  hand,  to  call  for  us  and  take  us  along  with 
them. 

(2.)  The  ]ir(^8pect  of  them  was  \ery  [ileasing.  They  speak  it 
with  a  holy  triumph  ;  (c.2.)  Our  feet  shall  stand  icithin  thy  gates, 
O  Jerusalem.  They  that  came  out  of  the  country,  when  they 
l\>und  the  jdiirncv  tedious,  comforted  themselves  with  this,  that 
they  shi.iild  be  in  Jerusalem  shortly,  and  that  would  make  amends 
for  all  the  fatigues  of  their  travel.  We  shall  stand  there  as  servants; 
it  is  desirable  to  have  a  ])lace  in  Jerusalem,  though  it  be  among 
those  that  stand  by,  (Zech.3.  7.)  though  it  be  the  door-keeper's 
place,  Ps.84. 10.  We  have  now  got  a  resting-place  for  the  ark, 
and  where  it  is  there  will  we  be. 

2.  The  praises  of  Jerusalem,  as  40.12. 

(1.)  It  is  the  beautiful  city,  not  only  for  situation,  but  for 
building.  It  is  built  into  a  city,  the  houses  not  scattered,  but 
contiguous,  and  the  streets  fair  and  spacious.  It  is  built  uniform, 
compact  together,  the  houses  strengthening  and  supporting  one 
another.  Though  the  city  was  divided  into  the  higher  and  lower 
town,  yet  the  Jebusilcs  being  driven  out,  and  it  being  entirely  in 
the  possession  of  God's  people,  it  is  said  to  be  compact  together. 
It  was  a  type  of  the  gospel-church,  which  is  compact  together  in 
holy  love  and  Cliristi;iii  coiumunion,  so  Ihat  it  is  all  as  one  city. 

(2.)  It  is  the  holy  cily;  {v. 4.)  it  is  the  place  where  all  Israel 
meet  one  anollier;  Thither  the  tribes  go  vp,  from  all  parts  of  the 
country,  as  one  man,  under  the  character  of  the  tribes  of  the  Lord, 
in  obedience  to  his  command.  It  is  tlie  jdace  appointed  for  tlnir 
General  rendezvous;  and  tl;ey  come  together,  [I.]  to  receive 
insliuclion  from  (iod;  they  ccmie  to  the  testimony  of  Israel,  to 
hear  what  God  has  to  say  to  Ihein,  and  to  consult  his  oracle. 
[2.]  To  ascribe  the  glory  to  God,  to  give  thanks  to  the  name  of 
the  Lord;  which  we  have  all  reason  to  do,  especially  those  ll>jvj 


PSALMS,  CXXll,  CXXIII. 


An  Invitation  to  Prayer. 


have  the  testimony  of  Israel  among  them.  If  God  speak  to  us  by 
his  word,  we  have  reason  to  answer  him  by  our  thanksgivings. 
See  on  what  errand  we  so  to  pubhc  worship,  to  ffive  thanks. 

(3.)  It  is  the  royal  city;  (v. 5.)  There  are  set  thrones  of  jitdij- 
tnent :  therefore  the  people  had  reason  to  be  in  love  with  Jerusa- 
lem, because  justice  was  administered  there  by  a  man  after  God's 
own  heart.  The  civil  interests  of  the  people  were  as  well  secured 
as  their  ecclesiastical  concerns;  and  very  happy  they  were  in  their 
courts  of  Judicature,  which  were  erected  in  Jerusalem,  as  with  us 
in  Westminster-hall.  Observe,  What  a  goodly  sight  it  was  to  see 
the  testimony  of  Israel  and  the  thrones  of  judgment  such  near 
neighbours;  and  they  are  good  neighbours,  which  may  greatly 
befriend  one  another.  Let  the  testimony  of  Israel  direct  the 
thrones  of  judgment,  and  the  thrones  of  judgment  protect  the 
testimony  of  Israel. 

6.  Pray  for  the  peace  of  Jerusalem:  they  shall 
prosper  that  love  thee.  7.  Peace  be  within  thy 
walls,  and  prosperity  within  thy  palaces.  8.  For 
my  brethren  and  con)panions'  sakes,  I  will  now 
say.  Peace  be  within  thee.  9.  Because  of  the 
house  of  the  Lord  our  God  I  will  seek  thy  good. 

Here, 

1.  David  calls  upon  others  to  wish  well  to  Jerusalem,  v. 6,1. 
Pray  for  the  peace  of  Jeriisahm ,  for  the  welfare  of  it,  for  all  good 
to  it,  particularly  for  the  uniting  of  the  inhabitants  among  them- 
selves, and  their  preservation  from  the  incursions  of  enemies. 
This  we  may  truly  desire,  that  in  the  peace  thereof  we  may  have 
peace;  Kud  this  we  must  earnestly  prav  for,  for  it  is  the  gift  of 
God,  and  for  it  he  will  be  inquired  of.  Those  that  can  do  nothing 
else  for  the  peace  of  Jerusalem,  can  pray  for  it,  which  is  some- 
thing more  than  shewing  their  good-will,  it  is  the  appointed  way 
of  fetching  in  niercv.  The  peace  and  welfare  of  the  gospel 
church,  particularly  in  our  land,  is  to  be  earnestly  desired  and 
prayed  for  by  every  one  of  us. 

Now,  (1.)  We  are  here  encouraged  in  our  prayers  for  Jeru- 
salem's peace :  They  shall  prosper  that  love  thee.  We  must  pray 
for  Jerusalem,  not  out  of  custom,  or  for  fashion's  sake,  but  out  of 
a  principle  of  love  to  God's  government  of  man,  and  man's  worship 
of  God:  and  in  seeking  the  public  welfare,  we  seek  our  own;  for 
so  well  does  God  love  the  gates  of  Zion,  that  he  will  love  all  those 
that  do  love  them;  and  therefore  they  cannot  but  prosper;  at 
least  their  souls  shall  prosper  by  the  ordinances  they  so  dearly 
love. 

(2.)  We  are  here  directed  in  our  prayers  for  it,  and  words  are 
put  into  our  mouths,  r.  7.  Penee  be  within  thy  walls.  He 
teaches  us  to  pray,  [l.JFor  all  the  inhabitants  in  general;  all 
\iilhin  the  walls,  from  the  least  to  the  greatest.  Peace  be  in  !hv 
fortifications,  let  them  never  be  attacked;  or,  if  they  be,  let  them 
never  be  taken,  but  be  an  effectual  security  to  the  city.  [2.]  For 
the  princes  and  rulers  especially;  Let  prosperity  be  in  the  palaces 
of  the  great  men  that  sit  at  the  helm,  and  have  the  direction  of 
public  affairs;  for  if  they  prosper,  it  will  be  well  for  the  public. 
The  poorer  sort  are  apt  to  envy  the  prosperity  of  the  palaces,  but 
they  are  here  taught  to  pray  for  it. 

2.  He  resolves,  that,  whatever  others  do,  he  will  approve  himself 
a  faithful  frien<l  to  Jerusalem;  ( 1.)  In  his  prayers;  "  I  will  now 
say,  now  I  see  the  tribes  so  cheerfully  resorting  hither  to  the 
testimony  of  Israel,  and  the  matter  settled,  that  Jerusalem  must 
be  tlie  place  v here  God  will  record  his  name,  now  I  will  say, 
Pence  be  within  thee."  He  did  not  say,  "  Let  others  pray  for  the 
public  |)eace,  the  priests  and  the  prophets,  whose  business  it  is, 
and  the  people,  that  have  nothina;  else  to  do,  and  I  will  fight  for 
it,  and  rule  for  it:"  No;  "  I  will  pray  for  it  too."  (2.)  In  his 
endeavours,  with  which  be  will  second  his  prayers;  "  I  will  to 
the  utmost  of  my  power,  seek  thy  good.''  Whatever  lies  within 
the  sphere  of  our  activity  to  do  for  the  public  good,  we  must  do 
it,  else  we  are  not  sincere  in  praying  for  it. 

Now  it  might  be  said.  No  thanks  to  David  to  be  so  solicitous 


for  the  welfare  of  Jerusalem,  it  was  his  own  city,  and  the  inleresf.i 
of  his  family  were  lodged  in  it.  It  is  true;  yet  he  professes  that 
was  not  the  reason  why  he  was  in  such  care  for  the  welfare  of 
Jerusalem ;  but  it  proceeded  from  the  warm  regard  he  had, 
[1.]  To  the  communion  of  saints:  It  is /or  my  brethren  and  com- 
panions' sokes,  that  is,  for  the  sake  of  all  true-hearted  Israelites, 
whom  I  look  upon  as  my  brethren,  (so  he  calls  them,  1  Chion. 
28.2.)  and  \\\\o  have  often  been  my  companions  in  the  worship 
of  God,  which  hath  knit  my  heart  to  them.  [2.]  To  the  ordi- 
nances of  God  :  He  had  set  his  affection  to  the  house  of  his  God ; 
(1  Chron.29.3.)  he  took  a  great  pleasure  in  public  worship,  and 
for  that  reason  would  pray  for  the  good  of  Jerusalem.  Then  our 
concern  for  the  public  welfare  is  right,  when  it  is  the  effect  of  a 
sincere  love  to  God's  institutions  and  his  faithful  worshippers. 

PSALM  cxxin. 

This  psalm  u-as  penned  at  n  time  when  the  church  of  God  teas  brought  low  and 
trampled  upon;  some  think  it  was  token  the  Jetcs  tvere  captives  in  Bahylon} 
though  that  teas  not  the  only  time  that  they  were  insulted  over  by  the  proud. 
The  psalmist  begins  us  if  he  spoke  for  himself  only,  {v.  1.)  but  presently  speaks 
in  the  ttame  of  the  chtirch.  Here  is,  I.  Their  expectation  of  mercy  from  God, 
».  1,2.  //.  Their  plea  for  tnercy  with  God,  V.  3, 4.  In  singing  it,  we  must 
hare  our  eye  up  to  (Sod's  favour,  with  a  holy  concern,  and  then  an  eye  down  to 
men's  reproach,  teith  a  holy  contempt. 

A  song  of  degrees. 

1.  T  INTO  thee  lift  I  up  mine  eyes,  O  thou  that 
\_J  dwellest  in  the  heavens.  2.  Behold,  as 
the  eyes  of  servants  look  unto  the  hand  of  their 
masters,  ayid  as  the  eves  of  a  maiden  unto  the  hand 
of  her  mistress;  so  our  eyes  tvnit  upon  the  Lord 
our  God,    until    that    he    have    mercy    upon   us. 

3.  Have  mercy  upon  us,  O  Lord,  have  mercy  upon 
us:  for -we  are  exceediuiily  filled  with  contempt. 

4.  Our  soul  is  exceedingly  filled  with  the  scorning 
of  those  that  are  at  ease,  and  with  the  contempt  of 
the  proud. 

We  have  here, 

I.  The  solemn  profession  which  God's  people  make  of  faith  and 
hope  in  God,  v. 1,2.     Observe, 

1.  The  title  here  given  to  God;  O  tlnni  that  dwellest  in  the 
heacens.  Our  Lord  Jesus  has  taught  us,  in  prayer,  to  have  au  eye 
to  God,  as  our  Father  in  heaven;  not  that  he  is  confined  there, 
but  there  especially  he  manifests  his  glory,  as  the  King  in  his 
court.  Heaven  is  a  place  of  prospect,  and  a  place  of  power;  he 
that  dwells  there,  thence  beholds  all  the  calamities  of  his  ))eople, 
and  frr)m  thence  can  send  to  save  them.  Sometimes  God  seems 
to  have  forsaken  the  earth,  and  the  enemies  of  God's  people  ask. 
Where  is  now  your  God?  But  then  they  can  say  with  comfort. 
Our  God  is  in  the  heavens.  O  thou  that  sittest  in  the  heavens,  so 
some ;  sittest  as  Judge  there ;  for  the  Lord  has  prepared  his  throne 
in  the  heavens,  ard  to  that  throne  injured  inuocency  may  appeal. 

2.  The  regard  here  had  to  God;  the  psalmist  himself  lifted  up 
his  eyes  to  him.  The  eves  of  a  good  man  are  ever  toward  the 
Lord;  (25.1.5.)  in  every  prayer  we  lift  up  our  soul,  the  eye  of 
our  soul,  to  God;  especially  in  trouble,  which  was  the  case  here. 
The  eyes  of  the  people  ivaited  on  the  Lord,  v.1.  We  find  mercy 
coming  toward  a  people,  when  the  eyes  of  man,  as  of  all  the 
tribes  of  Israel,  are  toward  the  Lord,  Zech.  9. 1.  The  eyes  of  the 
body  are  heaven-ward.  Os  hommi  sublime  dedit — To  matt  he 
gave  an  erect  mien,  to  teach  us  which  way  to  direct  the  eyes  of 
the  mind.  Our  eyes  wait  on  the  Lord;  the  eye  of  desire  and 
prayer;  the  besging  eye,  and  the  eye  of  dependence;  hope  and 
expectation;  the  longiDg  eye.  Our  eyes  must  wait  upon  God  as 
the  Lord,  and  our  God,  until  that  he  have  mercy  upon  us.  We 
desire  mercy  from  him,  we  hope  he  will  shew  us  mercy,  and.  we 
will  continue  our  attendance  on  him  till  it  come. 

This  is  illustrated  (v. 2.)  by  a  similitude;  Our  eyes  are  to  God, 
as  the  et/es  of  a  set  Kant,  or  handmaid,  to  the  hand  of  their  master 
and  mistress.     The  eyes  of  a  servant  arc,  (1.)  To  his  master's  di- 


PSAJ.iMS,  CXXllI,  CXXIV. 


reciinc  hand,  ex])ett'ing  tUal  iie  will  appoint  him  his  work,  and 
cut  it  out  for  him,  and  shew  him  how  he  must  do  it;  Lord,  what 
nill  thon  have  me  lo  do?  (2.)  To  his  supplying  liaiid.  Servants 
look  to  their  master,  or  their  mistress,  for  Iheir  portion  of  meal 
in  due  season,  Prov.  31. 15.  And  to  God  must  we  look  for  daily 
bread,  for  grace  sufficient ;  from  liim  we  must  receive  it  thank- 
fully. (3.)  To  his  assisting  hand.  If  the  servant  cannot  do  his 
work  himself,  where  must  he  look  for  help  but  lo  his  master? 
And  in  the  strength  of  the  Lord  God  we  must  go  forth  and  go 
on.  (4.)  To  his  protecting  hand.  If  the  servant  meet  with 
opposition  in  his  work,  if  he  be  questioned  for  what  he  does,  if  he 
be  wronged  and  injured,  who  should  bear  him  out  and  right  him, 
hut  his  master  that  set  him  on  work?  The  people  of  God,  when 
they  are  persecuted,  may  appeal  to  their  Master,  We  are  thine, 
save  vs.  (5.)  To  his  correcting  hand.  If  the  servant  have  pro- 
voked his  master  to  beat  him,  he  does  not  call  for  help  against  his 
master,  but  looks  at  the  hand  that  strikes  him,  till  it  shall  sav, 
"  It  is  enough,  I  will  not  contend  for  ever."  The  people  of  God 
were  now  under  his  rebukes;  and  whither  should  they  turn  but 
to  him  that  smote  them  ?  Isa.  9. 13.  To  whom  should  they  make 
supplication  but  to  their  Judge  ?  They  will  not  do  as  Hagar  did, 
who  ran  away  from  her  mistress,  when  she  put  some  hardships 
upon  her,  (Gen.  16.  G.)  but  they  submit  themselves  to,  and 
humble  themselves  under,  God's  mighty  hand.  (G.)  To  his 
rewarding  hand.  The  servant  expects  his  wages,  his  well-dime, 
from  his  master.  Hypocrites  have  their  eye  to  the  world's  hand, 
thence  they  have  their  reward;  (Matin.  6.  2.)  but  true  Christians 
have  their  eye  to  God  as  their  Rewarder. 

II.  The  humble  address  wiiich  God's  people  present  to  him  in 
their  calamitous  condition,   (i".  3,4.)  wherein, 

1.  They  sue  for  mercy;  not  prescribing  to  God  what  he  shall 
do  for  them,  nor  pleading  any  merit  of  their  own,  why  he  should 
do  for  them,  but.  Have  merey  upon  lis,  O  Lord,  have  mercy  upon 
us.  Wc  find  little  mercy  with  men,  their  tender  mercies  are  cruel, 
there  are  cruel  innckiugs;  but  this  is  our  comfort,  fhat  reith  the 
Lord  there  is  mercy,  and  we  need  desire  no  more  to  relieve  us,  and 
make  us  easy,  than  the  mercy  of  God.  Whatever  the  troubles  of 
the  church  are,  God's  mercy  is  a  sovereign  remedy. 

2.  They  set  forth  their  grievances  ;  We  are  exceedingly  filled 
with  contempt.  Reproach  is  the  wound,  the  burthen,  they  com- 
plain of.  Observe,  (1.)  Who  were  reproached  ;  "We,  who  have 
our  eyes  up  to  thee."  Those  who  are  owned  of  God  are  often 
despised  and  trampled  on  by  the  world.  Some  translate  the  words 
which  we  render,  those  that  are  at  ease,  and  the  proud,  so  as  to 
signify  the  persons  that  are  scorned  and  contemned.  "  Our  soul  is 
troubled  to  see  how  those  that  are  at  peace,  and  the  excellent  ones, 
are  scorned  and  despised."  The  saints  are  a  peaceable  people,  and 
yet  are  abused  ;  (3.5.  20.)  the  excellent  ones  of  the  earth,  and  yet 
undervalued.  Lam. 4. 1,2.  (2.)  Who  did  reproach  ihem  ;  taking 
the  words  as  we  read  them,  they  were  the  epicures  who  lived  at 
ease,  carnal,  sensual,  people.  Job,  12.  5.  The  scoffers  are  such 
as  walk  after  their  own  lusts,  and  serve  their  own  bellies:  and  the 
proud,  such  as  set  God  himself  at  defiance,  and  had  a  high  opinion 
of  themselves;  they  trampled  on  God's  people,  thinking  thev 
magnified  themselves  by  vilifving  them.  (3.) To  what  degree  thev 
were  reproached  ;  We  are  filled,  we  are  surfeited  with  it ;  Our 
foul  is  exceedingly  filled  with  it.  The  enemies  thought  they  could 
never  jeer  Ihem  enough,  nor  say  enough  to  make  them  despicable  ; 
and  llicv  could  not  but  lay  it  to  heart;  it  was  a  sword  in  their 
bones,  Ps.  42.10.  Note,  [1.]  Scorning  and  contempt  have  been, 
and  are,  and  are  hkely  to  be,  the  lot  of  God's  people  in  this 
world.  Ishmael  mocked  Isaac,  uhich  is  called  persecuting  him  ; 
and  so  it  is  now.  Gal.  4.  2i).  [  2.]  In  reference  to  the  scorn  and 
contempt  of  men,  it  is  matter  of  comfort,  that  there  is  mercy 
with  God;  mercy  to  our  good  names  when  they  ate  barbarously 
osed  :   Hear,  O  our  God,  for  we  are  despised. 

PSALM  CXXIV. 

^rid  penned  this  pxalm  Ctre  s^it/ipose)  upon  occasion  of  some  fiveat  deliverance 
which  God  uTcu^ht  for  him  avd  his  pcnjile  fyoin  some  very  threatening  dnttmr, 
which  was  likriy  ta   h't'>-  'nrolred  them  all  in  ruin  ;  uhtthcr  bif  foreign  inva- 


■I 


(ii;;l(.fiil  Acknowledgments. 

»ij?i,  01-  iniesthe  iiisurnclhui^  is  tiuc  certain:  what nf  it  Kia«,  he  srems  t» 
have  been  himself  much  ajfeclcj,  mid  eery  dcrirous  to  iiffeet  uthc-s.  uith  the 
goodness  of  God,  in  milking  a  u-ny  fm-  Ihem  Id  eseujie:  lo  hiri  he  is  canftrl  to 
give  till  llie  glory,  and  takes  none  to  himself,  as  conquerors  usually  do.  I,  He 
here  magnifies  the  greatness  of  Ihe  danger  lluy  irerc  in,  and  of  the  ruin  they 
were  at  the  lirink  of,  r.  1..5.  II.  lie  gives  God  the  glory  of  thdr  escape, 
(r.O,  7.)  compared  u-i'iAe.  1,2.  ///.  He  lakes  encouragement  from  Iher.ce 
to  trusi  in  God,  v.  8.  In  singing  this  psalm,  beside  Ihe  application  of  i;  <a 
any  particular  deliverance  leroughl  for  ns  and  our  people,  in  our  days  and  't  \ 
days  ofourfalhers,  ue  may  have  in  our  thoughts  the  great  leork  of  our  red.-^  ■ 
(ion  by  Jesus  Christ,  by  uhicU  ice  were  rtscuedfrom  the  powers  of  darknes 

A  song  of  degrees  of  Da\i(l. 

F  it  had  not  been  the  Lord  wlio  \vas  on  om 

side,   now  may  Isfael  say;     2.  If  it  Intel  not 

been  the  Lord  who  was  on  our  side,  when  men 

rose  up  against  us  :     3.  Tlien  tliey  liad  swallowed 

us  up  quick,  when  their  wfath  was  kindled  against 

us.     4.  Then  the  waters  had  overwiielmed  us,  the 

stream    had   gone    over  our    soul:     5.  Then   the 

proud  waters  had  gone  over  our  soul. 

The  people  of  God,  being  here  called  upon  to  praise  God  for 
their  deliverance,  are  to  take  notice, 

1.  Of  the  malice  of  men,  by  which  they  were  reduced  to  the 
very  brink  of  ruin.  Let  Israel  say,  that  there  was  but  a  step 
between  them  and  death  :  the  more  desperate  the  disease  appears 
to  have  been,  the  more  does  the  skill  of  the  Physician  appear  in 
the  cure. 

Observe,  (1.)  Whence  the  threatening  danger  came  ;  BIcn  rose 
tip  against  vs ;  creatures  of  our  own  kind,  and  yet  bent  upon  our 
ruin:  Homo  homini  lupus — Man  is  a  wolf  to  man.  No  mar\el 
that  the  red  dragon,  the  roflring  lion,  should  seek  to  s\<all(iw  us 
up;  but  that  men  should  thirst  after  the  blood  of  men,  Alisalom 
after  the  blood  of  his  own  father;  that  a  voman  should  be  drunk 
with  the  blood  of  saints,  is  what,  with  St.  John,  we  may  wonder 
at  with  great  admiration.  From  men  we  may  expect  humanity, 
yet  there  are  those  whose  tender  mercies  arc  cruel.  But  what  "as 
the  n)alter  with  these  men?  Why,  their  wrath  teas  kindled  against 
us;  (i;.  3.)  something  or  other  they  were  angry  at,  and  then  no 
leas  would  serve  than  the  destruction  of  those  they  had  conceived 
a  dis|)leasure  against.  Wrath  is  cruel,  and  anger  is  outrageous. 
Their  wrath  was  kindled  as  fire  ready  to  consume  us;  they  were 
proud  ;  and  the  wicked  in  his  pride  doth  persecute  the  poor.  They 
were  daring  in  their  attempt,  they  rose  vp  against  vs;  rose  in 
rebellion,  \\ith  a  resolution  to  swallow  vs  vp  alive.  (2.)  How  far 
it  went,  and  how  fatal  it  had  been  i-f  it  had  gone  a  little  further; 
"  We  had  been  devoured  as  a  lamb  by  a  lion  :  not  only  slain, 
but  swallowed  vp,  so  that  there  should  ha\e  been  no  relics  of  us 
remaining  ;  swallowed  vp  with  so  much  haste,  ere  we  were  aware, 
that  we  should  have  gone  down  alive  to  the  pit.  We  had  been 
deluged  as  the  l"W  grounds  by  a  land-flood,  or  the  sands  li\  a  high 
spring-tide."  This  similitude  he  dwells  upon,  with  the  ascents, 
which  bespeak  this  a  song  of  degrees,  or  risings,  like  the  rest. 
The  waters  had  overwhelmed  vs.  What  of  us  ?  Why,  the  stream 
had  gone  over  our  souls,  our  lives,  our  comforts;  all  that  is  dear 
to  us.  What  waters?  Why,  the  proud  waters.  Giid  suffers  the 
enemies  of  his  people  sometimes  to  prevail  very  far  against  them, 
that  his  own  power  may  ap|)ear  the  n)ore  illustrious  in  iheir 
deliverance. 

2.  Of  the  goodness  of  God,  by  which  they  we  rerescued  from 
the  verv  brink  of  ruin  ;  "  The  Lord  was  on  our  tide  ;  and  )/'  he  liad 
not  been  so,  we  had  been  undone."  (1.)  "  God  was  on  our  side; 
he  took  our  part,  espoused  our  cause,  and  appeared  for  us :  he  w  as 
our  Helper,  and  a  very  present  Help,  a  Help  on  our  side,  nigh  at 
hand.  He  was  with  us;  not  only  for  us,  but  among  us,  and 
Commander  in  chief  of  our  forces."  (2.)  That  God  was  Jehovah; 
there  the  emphasis  lies.  "  If  it  had  not  been  Jehovah  himself,  k 
(jod  of  infinite  ])ower  and  |>erfection,  that  h.id  undertaken  our 
deliverance,  our  enemies  had  overpowered  us."  Happy  the  people, 
therefore,  whose  God  is  Jehovah,  a  God  all-sufficient.  Let  Israd 
sav  this,  to  his  honour,  and  resolve  never  to  forsake  him. 


PSALMS,  CXXIV,  CXXV.  The  Securily  of  God's  People 

G.  Blessed  be  tlie  Lord,  who  hath  not  given  us 

«5  a  prev  to  their  teeth.     7.  Our  soul  is  escaned  P'"'"'^'*^ '>^i""?-    Many  call  themselves  Go.ls 

n<  n  l.;.vi  ^„f  ,.f  tl.o  cr..,..^     f  n      f        I  '='    *'*'''^Ht^"  no  pail  nor  lot  m  this  matter.     But  those  shall 

a>»  a  I)  id  out  ot  the  snare  of  the  fowlers :  the  snare  .,f  ,!,,„,,  and  n,av  take  the  comfort  ..C  the,.,,  (.. 
IS  broken,  and  we  are  escaped.     8.  Our  help  is  \n  ■■■■■■ 

the  name   of  the   Lord,   who   made  heaven  and 


earth. 

Here  the  psalmist  further  magnifies  the  great  deliverance  God 
had  lately  wrought  for  them. 

1.  That  their  hearts  might  be  the  more  enlarged  in  thankfulness 
to  him :  (t).  S.)  Blessed  be  the  Lord.    God  is  the  Author  of  all  our 
deliverances,  and  therefore  he  must  /lave  the  glory  of  them.     We 
rob  him  of  his  due,  if  we  do  not  return  thanks  to"  him.     And  we 
arc  the  more  obliged  to  praise  him,  because  we  had  such  a  narrow 
escape.     We  were  delivered,  (\.)  Like  a  hmb  out  of  the  very 
jaws  of  a  beast  of  prey ;  God  has  not  given  vs  as  a  prey  to  their 
teeth;  intimating,  that  they  had  no  power  against  God's  people, 
but  what  was  given  them  from  above.     They  could  not  be  a  prey  ' 
to  their  teeth,  unless  God  gave  them  up,  and  therefore  they  were  ' 
rescued,    because    God  would    not    suffer    them    to    be    ruined. 
(2.)  Like  a  bird,  a  little  bird,   (the  word  signifies  a  sparrow,)  nvt 
of  the  snareof  the  fowler.    The  enemies  are  very  siiblle  and  spite- 
ful; they  lay  snares  for  God's  people,  to  bring' them  into  sin  and 
trouble,  and  to  hold  them   Ihere.     Sometimes   they  seem  to  have 
prevailed  so  far  as  to  gain  their  point;  God's  people  are  taken  in 
the  snare,  and  are  as  unable  to  help  themselves  out  as  any  weak 
and  silly  bird  is;  and  then  is  God's  time  to  appear  for  their  relief, 
whea  all  other  friends  fail;   then  God  breaks  the  snare,  and  turns 
the  counsel  of  the  enemies  into  foolishness;    The  snare  is  broken, 
und  so  we  are  delivered.     Isaac  is  saved  when  he  lay  readv  to  be 
sacrificed.  Jehovak-jireh;  in  the  mount  of  the  Lord  it  shall  he  seen. 
2.  That  their  hearts,  and  the  hearts  of  others,  mi<>ht  be  more 
encouraged  to  trust  in  God  in  the  like  dangers  ;   (v.  S.fOiir  help  is 
'n   the  name  of  the  Lord.     David   had   directed  us  (121.2.)  to 
depend  upon  God  for  help  as  to  our  personal  concerns;   My  help 
is  in  the  name  of  the  Lord;  here,  as  to  the  concerns  of  the  public ; 
Our  help  is  so.     It  is  a  comfort  to  all   that   lay  the  interests  of 
God's  Israel  near  their  hearts,  that  Israel's  God  is  the  same  that 
made  the  world,  and  therefore  will  have   a  church  in  the  world, 
and  can   secure   that  church   in  the  times  of  the  greatest  danger 
and  distress.     In  him  therefore  let  the  church's  friends  put  their 
confidence,  and  they  shall  not  be  put  to  confusion. 

PSALM  CXXV. 

Thh  short  psahn  may  be  summed  up  in  those  u-orils  of  the  prophet,  flsa.3.10, 11.) 
Say  yc  to  the  rii;liteons.  It  shall  be  well  with  him.  Woe  to  the  wicked, 
it  >ha]l  be  ill  witli  liim.  Thus  are  life  and  death,  the  bUssing  and  the  curse', 
set  before  vs  often  in  the  psalms,  as  veil  as  in  the  Iniv  and  the  propluts.  },  U 
is  certainly  wdl  with  the  people  of  God;  for,  1.  They  hare  the  promises  of  a 
Hootl  Cntl,  that  they  shall  be  fixed,  (v.  1.)  and  safe,  (r.  2.)  and  not  always 
uniler  the  liatches,  v.  .■».  2.  They  liare  the  pra,/ers  of  a  good  man,  xrhich  shall 
he  heard  for  them,  r.  4.  II.  I(  is  certainly  i'll  uUh  the  niched,  and  particu- 
larly with  the  apostates,  v.  5.  Some  of  the  Jewish  rabbins  are  of  opinion  that 
It  has  reference  to  the  days  of  tlie  Messiah  ;  liowerer,  we  thai  are  members  of 
the  !;ospel-church  may  certainly,  in  singini;  this  psalm,  take  the  comfort  of 
these  promises,  and  the  more  so,  if  ue  stand  in  awe  of  the  threatening. 

A  song  of  degrees. 

I.nnHEY  that  trust  in  the  Lord  s/iall  be  as 
J-  mount  Zion,  which  cannot  be  removed, 
hut  abidellt  for  ever.  2.  As  the  mountains  ttre 
round  about  Jerusalem,  so  the  Lord  is  round 
about  his  people  from  henceforth  even  for  ever. 
3.  Por  the  rod  of  the  wicked  shall  not  rest  upon 
the  lot  of  the  righteous;  lest  the  righteous  put 
forth  their  hands  unto  iniquity. 

Mere  arc  three  very  precious  promises  made  to  the  people  of 
(..xl,  which,  though  they  are  designed  to  secure  the  welfare  of 
I  he  chinch  in  general,  may  be  applied  by  particular  believers  to 
Micnisclves.  as  other  promises  of  this  nature  may. 


Here  is,  1.    The   character  of  God's  people  to  whom  these 
promises  belong.     Many  call  themselves  God's  people  who  have 

have  the  benefit 
)  Who  are  right- 
eous, {v.  ;5.)  righteous  before  God,  righteous  to  God,  and  right- 
I  eons  to  ail  men;  for  his  sake  justified  and  sanctified.     (2.)  Who 
I  trust  in  the  Lord,  who  depend   upon   his  care,  and  devote  them- 
Isehes  to  his  honour.     All  that  deal  with  God   must  deal   upon 
trust,  and    he  will  give  comfort  to  those  only  that  give  credit  to 
him,  and  make  it  to  appear  they  do  so,  by  <iiiittiiig  other  con- 
fidences, and  venturing  to  the  utmost  for  (Sod.     The  closer  our 
expectations  are  confined  to   God,  the  l,ig!»::i- our  expectations 
may  be  raised  from  him. 

V  The  promises  themselves. 

(1.)  That  their  hearts  shall  be  established  by  faith:    those 
minds  shall   be  truly  stayed  that  are  stayed  on  God;    They  shall 
be  as  mount  Zion.     The  church  in  general  is  called  mount  Zion; 
(Heb.  12.  22.)  and  it  shall  in  this  respect  be  like  mount  Zion,  it 
shall   be  built  upon   a  rock,  and   its  interests  shall  be  so  well 
ecured,  that  the  gates  of  hell  shall  not  prevail  against  if.     The 
lability  of  the  church  is  the  satisfaction  of  all  its  well-wishers, 
articular  persons,  who   trust  in   God,   shall   be    established  ; 
S.112.  7.)  their   faith  shall  be  their  fixation,  Isa.  7.9.      They 
ihall  be  as  mount  Zion,  which  is  firm,  as  it  is  a  mountain  sup- 
ported by  providence,  much  more  as  a  holy  mountain  support- 
ed  by   promise.     [I.]  They  cannot    be  lemored  by   the  prince 
of  the  power  of  the   air,  nor  by  ail   his  subtlety  and  strength. 
They  cannot  be  removed  from  their  integrity,  iior  from  their  con- 
fidence in  God.     [2.]  They  abide  for  ever  in  that  grace  which  is 
the  earnest  of  their  everlasting  continuance  in  glory. 

(2.)  That,  committing  themselves  to  Goil,  they  shall  be  safe, 
under  his  protection,  from  all  the  insults  of  their  enemies.  As 
Jerusalem  had  a  natural  fastness  and  fortification  in  the  7noun- 
tains  that  were  round  about  it,  v.  2.  (those  mountains  not  only 
sheltered  it  from  winds  and  tempests,  and  broke  the  force  of 
them,  but  made  it  also  very  diffKiiit  of  access  for  an  enemy,)  such 
a  defence  is  God's  providence  to  his  people  !  Observe,  [1.]  The 
I  compass  of  it ;  The  Lord  is  round  about  his  people  oi  every  side  ; 
there  is  no  gap  in  the  hedge  of  protection  wliii  h  he  makes 
j  round  about  his  |)cople,  at  which  the  enemy,  who  goes  about 
them,  seeking  to  do  them  a  mischief,  can  find  entrance,  Job.  1.10. 
[2.]  The  continuance  of  it ;  from  heuceforth  even  for  ever.  Moun- 
tains may  moulder  and  come  to  nought,  and  rocks  be  removed  out 
of  their  place,  (Job.  14.  18.)  but  God's  covenant  with  his  people 
cannot  be  broken,  (Isa.  54.  10.)  n()r  his  care  of  them  cease. 
Their  being  said  to  stand  fast  ^br  ever,  {v.  I.)  and  here  to  have 
God  round  about  them  fur  ever,  intimates,  that  the  promises  of 
liie  slabililv  and  security  of  God's  people  will  have  their  full 
accomplisluiient  in  their  everlasting  state.  In  heaven  they  shall 
stand  fast  for  ever,  shall  be  -as  pillars  in  the  temple  of  our  Gud, 
and  go  no  more  out ;  (Rev.  o.  12.)  and  there  God  himsel'"  itii 
his  glorv  and  favour,  will  be  round  about  themfpr  ever. 

(:J.)  That  their  troubles  shall  last  no  longer  than  their  strength 
uill  serve  to  bear  them  up  under  them,t).  3.  (1.)  It  is  supposed 
that  the  rod  of  the  u  ickid  may  come,  may  fall,  %ipon  the  lot  of  the 
righteous.  'I'he  rod  of  tiieir  power  may  (ipprcss  theni,  the  rod  of 
tlieir  anger  my  vex  and  torment  them.  It  may  fall  upon  their 
persons,  their  estates,  their  liberties,  their  families,  their  names, 
any  thing  that  falls  to  their  lot  ;  only  it  cannot  reach  their  souls. 
(2.)  It  is  promised,  that,  though  it  may  come  upon  their  lot,  it  shall 
not  rest  there,  it  shall  not  continue  so  long  as  the  enemies  design, 
and  as  the  people  of  God  fear,  but  God  will  cut  the  work  short  in 
righteousness  ;  so  sliort,  that  even  ivith  the  temptation  he  uill 
make  a  way  for  them  to  escape.  (3.)  It  is  considered  as  a  reason 
of  this  promise,  that,  if  the  trouble  should  continue  over-long,  llie 
righteous  themselves  would  be  in  temptation  to  put  forth  their 
hands  to  iniquity,  to  join  with  wicked  people  in  their  wicked 
practices;  to  say  as  they  say,  and  do  as  they  do.  There  is  danger 
lest,  being  long  persecuted  for  their  religion,  at  length  tliey  grow 
weary  of  it,  and  willing  to  gi\  e  it  up ;  being  kept  long  in  expectation 
iif  promised   mercies,  they  begin  to  distrust  the  promise,  and  to 


PSALMS,  CXXV,  CXXVl. 


The  Turning- of  llie  Capthfly. 


think  of  casting  God  off,  upon  suspicion  of  iiis  having  cast  Ihem 
ofi.  See73.  13, 14.  Note,  God  considers  the  frame  of  his 
jitopie,  and  will  proportion  their  trials  to  their  strcn^tli,  liy  the 
care  of  liis  providence,  as  well  as  their  strengtli  to  tlieir  trials,  hy 
the  power  of  kis  grace.  Oppression  makes  a  wise  man  mail, 
espcciailv  if  it  continue  long;  therefore  ybj'  the  civets'  sahe  the 
days  shall  be  shortened,  that,  whatever  goes  with  their  lot  in 
this  world,  t!\ey  niav  not  lose  their  lot  among  the  chosen. 

4.  Do  cood,  O  Lord,  unto  tliose  that  he  good, 
and  to  Ihcm  that  are  iiprii;lil  in  tlitir  hearts,  o.  As 
for  such  as  lurn  aside  uiilo  lh<'ir  crooked  ways, 
the  Loud  shall  lead  them  forth  with  the  workers 
of  iniquity:  but  peace  shall  be  upon  Israel. 

Here  is, 

1.  The  prayer  the  psalmist  puts  up  for  the  happiness  of  those 
th-at  are  sincere  and  constant;  (i'.  4.)  Do  good,  O  Lord,  vnto 
those  that  are  good.  This  ti'achcs  ns  to  pray  for  all  good  people, 
to  make  svpplicalion  for  all  saints;  and  we  may  |)ray  in  faith  for 
them,  being  assured  tliat  those  who  do  well  shall  certainly  be  well 
dealt  with.  They  that  are  as  they  should  be,  shall  be  as  they 
would  be,  provided  ihev  be  vpriyht  in  lieart,  that  they  be  really 
as  good  as  they  seem  to  be ;  with  t/ie  upright  God  will  sheiv 
himself  upright.  He  does  not  say.  Do  good,  O  Lord,  to  them 
that  are  perfect,  that  are  sinless  and  spotless;  but,  to  them  that 
are  sincere  and  holiest.  God  s  promises  should  quicken  our 
prayers.  It  is  comfortable  wishing  well  to  those  for  whom  God 
has  engaged  to  do  well. 

2.  The  prospect  he  has  of  the  rum  of  hypocrites  and  deserters; 
lie  does  not  pray  for  it,  I  have  not  desired  the  woeful  day,  thou 
knowcst,  but  he  predicts  it;  As  for  those  who,  having  known  the 
way  of  righteousness,  for  fear  of  the  rod  of  the  wicked,  baselv 
turn  aside  out  of  it  to  their  wicked  tcays,  use  indirect  ways  to 
prevent  trouble,  or  extricate  themselves  out  of  it;  or  those  who, 
instead  of  reforming,  grow  worse  and  worse,  and  are  more  obsti- 
nate and  daring  in  their  impieties,  God  shall  send  them  away,  cast 
them  out,  and  lead  them  forth,  with  the  workers  of  iniquity,  he 
shall  apjioint  them  their  portion  with  the  worst  of  sinners.  Note, 
(1.)  Sinful  ways  are  crooked  ways;  sin  is  the  perverting  of  that 
which  is  right.  (2.)  The  doom  of  those  who  turn  aside  to  those 
crooked  ways,  out  of  the  right  way,  will  be  the  same  with  theirs 
who  have  all  along  walked  in  them  ;  nay,  and  more  grievous,  for 
if  any  place  in  hell  be  hotter  than  another,  that  shall  be  the 
portion  of  hypocrites  and  apostates.  God  shall  lead  them  forth, 
as  prisoners  are  led  forth  to  execution,  Go,  ye  cursed,  into  ever- 
lasting fire;  and  these  shall  go  aivay,  all  their  former  righteousness 
shall  not  be  mentioned  unto  them.  The  last  words.  Peace  tipon 
Israel,  may  be  taken  as  a  prayer ;  God  preserve  his  Israel  in 
jjeace,  when  his  judgments  are  abroad  reckoning  with  evil-doers. 
We  read  them  as  a  promise,  Peace  shall  be  upon  Israel;  that  is, 
[l.]When  those  who  have  treacherously  deserted  the  ways  of 
God  meet  with  their  own  destruction,  those  who  faithfully  adhere 
to  them,  though  they  may  have  trouble  in  their  way,  their  end 
shall  be  peace.  [2.]  The  destruction  of  those  who  walk  in  crooked 
ways  will  contribute  to  the  peace  and  safety  of  the  church  ;  when 
Herod  was  cut  off,  the  word  of  God  grew,  Acts,  12.  23,  24. 
[3.]  The  peace  and  happiness  of  God's  Israel  will  be  the  vexation, 
and  will  add  much  to  the  torment,  of  those  who  perish  in  their 
wickedness,  Luke,  13.  2S.  Isa.  65.13.  3fy  servants  shall  rejoice, 
but  ye  shall  be  ashamed- 

PSALM  CXXVL 

U  was  ifilh  reftmice  to  some  ^reat  and  surprhin^  deliverance  cf  I  he  vtople  of 
G<id  out  of  bontliif^fi  and  distress,  th'it  this  psahn  was  penned ;  inosl  likely 
their  telmn  dtit  of  Babylon  in  Ezra's  time.  Though  Babylon  be  not  mentioned 
here,  as  it  is,  (Pj.  1ST.)  their  captivity  there  was  the  most  remarkable 
captivity ,  hoth  in  itself,  and  as  thiir  return  out  oi'  it  was  typical  of  our  redemp- 
tion by  Christ.  Probably,  it  was  penned  by  Ezra,  or  some  of  the  prophett 
that  came  vp  with  the  first.  We  read  of  singers  of  the  children  ojt  Atapk, 
that  famous  psalmist  who  rtiurned  then,  Ezra,  2.  41.  It  being  a  mjtifqf 
VOL.  II.  1  l.j 


ascents,  in  which  twice  the  same  Ihinss  are  repealed  teith  advancement, 
(r.  2. 3. and  r.  4,5.^  it  is  pat  here  among  the  rest  of  the  jisalmx  that  bear  that 
title.  J.  Tliost  that  were  returned  out  of  captivity  are  here  called  upnn  to  be 
thankful,  r.  !..».  //.  Those  that  wire  yet  veinainim;  in  captivity  are  here 
prayed /or,  (r.4.)  and  encouva^id,  r.  .",."g.  /(  will  be  insy,  in  singing  this 
psalm,  to  apply  it  either  to  any  particular  detirerauce  wrought  fur  the  churcti, 
or  our  OICB  land^  or  to  tlie  great  work  of  our  salvation  by  Christ. 
A  song  of  degrees. 

1.  T'^T'HEN  the  Lord  turned  again  the  captivity 

T  ▼      of  Zion,  we  Mere  like  tliem  that  dream. 

2.  Then  was  our  nioutli  filled  with  laughter,  and 
our  tongue  with  singing:  then  .said  they  among 
the  heathen,  The  Lord  hath  done  great  things  for 
Ihem.  3.  The  Lord  hath  done  great  things  for 
us;  whereof  we  are  glad. 

While  the  people  of  Israel  were  captiven  in  Babylon,  their  harps 
were  hung  upon  the  willow-trees,  for  then  God  called  to  weeping 
and  mourning,  then  he  mourned  unto  them,  and  thev  lamented  ; 
hut,  now  thai  their  captivity  is  turned,  they  resume  their  harps; 
Providence  pipes  to  thsm,  and  they  dance.  Thus  must  we 
accommodate  ourselves  to  all  the  dispensations  of  Pro\i(leiice,  and 
be  suitably  affected  with  them.  And  the  harps  are  never  more 
meiodiousiv  tunable  than  after  such  a  melancholy  disuse.  The 
long  want  of  n;ercies  greatly  sweetens  their  return. 

Here  is,  1.  The  deliverance  God  had  wrought  for  them  ;  He 
turned  again  the  eaptiviiy  of  Zion.  It  is  ])ossible  that  Zion  may 
be  ill  captivity  for  the  punishment  of  her  degenfiracy;  but  her 
captivity  shall  be  turned  again,  when  the  end  is  answered,  and 
the  work  designed  bv  it  is  effected.  Cyrus,  for  reasons  of  state, 
f)roclainied  lilierly  to  God's  captives,  and  yet  it  ^^'as  the  Lord's 
doing,  according  to  his  word  many  years  before.  God  sent  them 
into  captivity,  not  as  dross  is  put  into  the  fire  to  be  consumed,  but 
as  gold  to  be  refined.  Observe,  The  release  of  Israel  is  called 
the  turning  again  of  the  captivity  of  Zion,  the  holy  hill,  where 
God's  ta'Dernacie  and  dwelling-place  were;  for  the  restoring  of 
their  sacred  interests,  and  the  reviving  of  the  public  exercise  of 
their  religion,  were  the  most  valuable  advantage  of  their  return 
out  of  captivity 

2.  The  pleasing  surprise  that  this  was  to  them.  They  were 
amazed  at  it;  it  came  so  suddenly,  that  at  first  fhey  were  in  con- 
fusion, not  knowing  what  to  make  of  it,  nor  what  it  was  tending 
to;  "  We  thought  ourselves  like  men  that  dream,  we  thought' it 
too  good  news  to  be  true,  and  began  to  question  whether  we  were 
well  awake  or  no,  and  whether  it  was  not  still,"  (as  sometimes  it 
had  been  to  the  prophets,)  "  only  a  representation  of  it  in  vision;" 
as  St.  Peter  (or  a  while  thought  his  deliverance  was,  Acts,  12.  a 
Sometimes  the  people  of  God  are  thus  prevented  with  the  bless* 
ings  of  his  goodness  before  they  are  aware.  We  were  like  then 
that  are  recovered  to  health,  so  Dr.  Hammond  reads  it;  such  a 
comfortable  Viappv  c'nange  it  was  to  js,  as  life  from  the  dead,  or 
sudden  ease  Irom  exquisite  pain ;  we  thought  ourselves  in  a  new 
world.  And  the  surprise  of  it  put  thera  into  an  ecstasy  and 
transport  of  joy,  that  Ihey  could  scarcely  contain  themselves  within 
the  bounds  of  decency  in  the  expressions  of  it ;  Our  month  was 

filled  with  laughter,  and  our  tongue  with  singing.  Thus  they 
gave  vent  to  their  joy,  gave  glory  to  their  God,  and  gave  notice  to 
all  about  them  what  wonders  God  had  wrought  for  them.  They 
that  were  laughed  at  now  laugh,  and  a  new  song  is  put  into  theii 
months.  It  was  a  laughter  of  joy  in  God,  not  scorn  of  theii 
enemies. 

3.  The  notice  which  their  neighbours  took  of  it;  They  said 
aiiinng  the  heathen,  Jehovah,  the  God  o'f  Israel,  has  done  great 
tilings  for  that  people,  such  as  our  gods  cannot  do  for  us.  The 
heathen  had  observed  their  calamity,  and  had  triumphed  in  it, 
Jer.  22.  fi,  D.  Ps.  137.  7.  Now  they  could  not  but  observe  theif 
deliverance,  and  admire  that.  It  j)ut  a  reputation  upon  those  that 
had  been  scorued  and  despised,  and  made  them  look  considerable; 
besides,  it  turned  greatly  to  the  honour  of  God,  and  extorted  from 
those  that  set  up  other  gods  in  competition  with  him,  an  acknow. 
ledgraent  of  his  wisdom,  power,  and  providence. 


PSjALMS,  CXXVIII,  CXXIX. 


Ddmeslic  Happiness. 


islnl  iiT  p;irliciil:ir;  it) us  shall  llie  ni;in  (jc  blessed;  not  only  tlie 
nalfon,  tin-  vimrili  in  its  piiMic  capacity,  but  the  piirtiiiilar  person 
m  his  private  inlen-sls.  3.  We  are  here  encotiraged  to  apply  it 
to  oiirsi-lves;  (f.2.)  "Happy  shall  thou  be;  thou  mayest  take  the 
comfort  of  the  promise,  aiul  expect  the  benefit  of  it,  as  if  it  were 
directed  to  thee  by  name,  if  lliou  /enr  Gnd,  and  walk  in  his  ways. 
Happy  shall  (hoii  bo  ;  that  is.  It  shall  he  welt  with  thee;  whatever 
befalls  thee,  good  shall  be  brought  out  of  it;  it  shall  be  well  with 
Ihee  while  thou  livest,  better  wheu  thou  diest,  and  best  of  all  to 
eternity."  It  is  asserted,  (o.  4.)  with  a  note  commanding  attention. 
Behold,  thus  shall  the  man  be  blessed;  behold  it  by  faith  in  the 
promise;  behold  it  by  observation  in  the  performance  of  the 
promise;  behold  it  with  assunuice  that  it  shall  be  so,  for  God  is 
faithful;  and  with  admiration  that  it  should  be  so,  for  we  merit 
no  favour,  no  blessins:,  from  him. 

II.  Particular  promises  are  here  made  to  godly  people,  which 
Ihey  may  depend  H])on,  as  far  as  is  for  God's  glory  and  their  good  ; 
and  that  is  enough. 

1.  That,  by  the  blessing  of  God,  they  shall  get  an  honest  liveli- 
hood, and  live  comfortably  upon  it.  It  is  not  promised  that  they 
shall  live  at  ease,  without  care  or  pains,  but,  Thou  shalt  eat  the 
labour  of  thy  hands.  Here  is  a  double  promise,  (l.)That  they  shall 
have  something  to  do,  (for  an  idle  life  is  a  miserable  uncomfortable 
life,)  and  shall  have  health  and  strensth,  and  capacity  of  mind,  to 
do  it,  and  shall  not  be  forced  to  be  beholden  to  others  for  necessary 
food,  and  to  live,  as  the  disabled  poor  do,  upon  the  labours  of  other 
people.  It  is  as  much  a  mercy,  as  it  is  a  duty,  tvith  quietness  to 
work  and  cat  our  own  bread,  2  Thess.  3. 12.  (2.)  That  they  shall 
succeed  in  their  employments,  and  they  and  theirs'  shall  enjov 
»vlial  thev  get;  others  shall  not  come  and  eat  the  bread  out  of 
their  months,  nor  shall  it  be  taken  from  them  either  by  oppressive 
rulers  or  rnvadina;  enemies;  God  will  not  blast  it  and  blow  upon 
it,  as  he  did;  (Hag. 1.9.)  and  his  blessing  will  make  a  little  go 
a  great  way.  It  is  \ers  pleasant  to  enjoy  the  fruits  of  our  own 
industry;   as  the  sleep,  so  the  food,  of  a  labouring  man  is  sweet. 

2.  That  thev  shall  liiive  abundance  of  comfort  in  their  family-re- 
lations. Asa  wife  and  children  are  verv  much  a  man's  care,  so,  if  by 
thesrace  of  God  thev  are  such  as  they  should  be,  they  are  very  much 
a  man's  delight,  as  much  as  any  creature-comfort.  (1.)  The  ji'//e 
shall  be  as  a  vine  by  the  sides  of  the  house,  not  only  as  a  spreading 
vine,  which  serves  for  an  ornament,  but  as  a  fruitful  vine,  which  is  for 
profit,  and  with  the  fruit  whereof  both  God  and  man  are  honoured, 
Judg.9.13.  The  vine  is  a  weak  and  tender  plant,  and  needs  to  be 
supported  and  cherished,  but  it  is  a  very  valuable  plant,  and  some 
think  (because  all  theproductsof  it  were  prohibited  to  theNazarites) 
it  was  the  tree  of  knowledge  itself.  The  \\  ife's  place  is  the  husband's 
house;  there  her  business  lies,  and  that  is  her  castle;  Where  is  Sarah 
Ihywife?  Behold,  in  the  tent ;  whereshould  she  be  else?  Her  place 
is  by  the  sides  of  the  house,  not  under  foot  to  be  trampled  on,  nor 
yet  upon  the  house-to])to  domineer;  if  she  be  so,  she  is  but  as  the 
ffrass  ripon  the  house-top,  in  the  next  psalm ;  but  on  the  side  oj  the 
house,  heing  a  rib  out  of  the  side  of  the  man ;  she  shall  be  a  loving 
wife,  as  the  vine,  which  cleaves  to  the  house-side,  an  obedient  wife, 
as  the  vine,  which  is  pliable,  and  grows  as  it  is  directed.  She  .shall 
he  fruitful  as  the  vine,  not  only  in  children,  but  in  the  fruits  of 
wisdom,  and  righteousness,  and  good  management,  the  branches  of 
which  run  orer  the  wall,  (Gen. 49.22.  Ps^SO.ll.)  like  a  fruitful 
vine,  not  cimibcring  the  ground,  or  bringing  forth  sour  grapes,  or 
jErapcs  of  .Sodom,  but  good  fruit.  (2.)  The  children  shall  be  as 
olire-plants,  likely  in  time  to  be  olive-trees,  and,  though  wild  by 
nature,  yet  graffed  into  the  good  olive,  and  partaking  of  its  root 
andfatness,  Rom.  11.17.  It  is  pleasant  to  parents,  whohave  atable 
.spread,  thousrh  butwilh  ordinary  fare,  to  see  their  children  round 
about  it ;  to  have  many  children,  enonsh  to  surround  it,  and  those 
with  Ihem,  anrl  not  scattered,  or  the  parents  forced  from  them  ;  Job 
makes  it  one  of  the  first  instances  of  his  former  prosperity,  that  A /s 
children  were  a/tout  him.  Job, 29.  5.  Parents  love  to  liave  their 
children  at  table,  to  keep  iij)  the  pliasantiicss  of  the  table-talk; 
to  have  them  in  health,  craving  food,  and  not  i)hvsic;  to  have 
Ihem  like  olive-plants,  straish!  and  green,  Mirking  in  the  sap  of 
their  good  education,  and  likelv  in  due  time  to  be  serviceable. 


3.  That  they  shall  have  those  good  things  which  God  bas 
promised,  and  which  they  pray  for;  The  Lord  shall  bless  thee  out 
nfZion,  where  the  ark  of  the  covenant  was,  and  where  the  pious 
Israelites  attended  with  their  devotions.  Blessings  out  of  Zion 
are  the  best  blessings,  which  flow,  not  from  common  providence, 
but  from  special  grace,  Ps.20.2. 

4.  That  they  shall  live  long,  to  enjoy  the  comforts  of  the  rising 
generations;  "Thou  shalt  see  thy  children's  children,  as  Joseph, 
Gen.  50. 23.  Thy  family  shall  be  built  up  and  continued,  and 
thou  shalt  have  the  pleasure  of  seeing  it."  Children's  children, 
if  they  be  good  children,  are  the  crown  of  old  men,  (Prov.  17.  6.) 
who  are  apt  to  be  fond  of  their  grandchildren. 

5.  That  they  shall  see  the  welfare  of  God's  church,  and  the  land 
of  their  nativity,  which  every  man  who  fears  God  is  no  less  con- 
cerned for  than  for  the  prosperity  of  his  own  family.  "  Thou  shalt 
be  blessed  in  Zion's  blessing,  and  wilt  think  thyself  so.  Thou  shalt 
see  the  good  of  Jerusalem  as  long  as  thou  livest,  thongh  thon  livest 
long;  and  shalt  not  have  thy  private  com  forts  allayed  and  imbittered 
by  public  troubles."  A  good  man  can  have  little  comfort  in  seeing 
h\s  children's  children,  unless  withal  he  see  ueace  upon  Israel,  and 
have  hopes  of  transmitting  the  entail  of  religion  pure  and  entire  to 
those  that  shall  come  after  him,  for  that  is  the  best  inheritance. 

PSALM  CXXIX. 

This  psalm  relates  to  the  public  concerns  of  God's  Israel,  It  is  vnt  crrtain  trhcn 
it  was  penned,  probably  when  they  were  in  cnplirity  in  Bnhylnn,  or  ahmil  tht 
time  of  their  return.  I.  They  look  hack  with  Ihinikfnlnfss  for  the  fiirmcl 
deliverances  God  had  wrouiiht  for  thfm  and  their  fathers,  out  of  the  many 
distresses  they  had  been  in  from  time  to  time,  r.  I  .  .4.  //.  They  look  forward 
ivith  a  belierinf^  prayer  for,  and  prospect  of,  the  desinicfion  of  alt  the  enemies 
of  mon,  V.5 .  .d.  In  sinii:inf^  this  p.talm,  we  may  apply  it  both  ways  to  tfit 
Gospel -Israel,  which,  like  the  Old-Testament  Israel,  has  wealhertd  many  o 
storm,  and  is  still  threatened  by  many  enemies. 

A  song  of  degrees. 

1.  I'^yTANY  a  time  have  they  afflicted  me  from 
._v  i  my  j'oiith,  may  Israel  now  say:  2.  Many 
a  time  have  they  afflicted  me  ffom  my  yonth : 
yet  they  have  not  prevailed  against  me.  3.  The 
ploughers  ploughed  upon  my  back :  they  mad? 
long  their  furrows.  4.  The  Lokd  i.s  righteons:  h? 
hath  cut  asunder  the  cords  of  the  wicked. 

Tlie  church  of  God,  in  its  several  ages,  is  here  spoken  of,  or 
rather,  here  speaks,  as  one  single  person,  now  old  and  grey-headed, 
but  calling  to  remembrance  the  fonner  days,  and  reflecting  upon 
the  tinies  of  old.     And,  upon  the  review,  if  is  found, 

1.  That  the  church  has  been  often  greatly  distressed  bv  its  ene- 
mies on  earth ;  Israel  may  now  say,  "\  am  the  people  that  has  been 
oppressed  more  than  any  people,  that  has  been  as  a  sjieckled  bird, 
pecked  at  by  all  the  birds  round  about,"  Jer.  12. 9.  It  is  true,  they 
brought  their  troubles  upon  themselves  by  their  sins,  it  was  for 
them  that  God  punished  them ;  but  it  was  for  the  peculiaritv  of 
their  covenant,  and  the  singularities  of  their  religion,  that  their 
neighbours  hated  and  persecuted  them.  For  these,  many  a  tine 
have  they  afflicted  me  from  my  youth.  Note,  God's  people  have 
always  had  many  enemies;  and  the  state  of  the  church,  from  its 
infancy,  has  frequently  been  an  afflicted  stale.  Israel's  youth  wan 
in  Egypt,  or  in  the  times  of  the  Judges,  then  they  were  afflicted, 
and  from  thenceforward  more  or  less.  The  gospel-church,  ever 
since  it  had  a  being,  has  been  at  times  afflicted  ;  and  it  bare  ihi."; 
yoke  most  of  all  in  its  youth,  witness  the  ten  persecutions  wliidi 
the  primitive  church  groaned  unde,r,  v.  3.  The plour/hcrs  plvnghcd 
upon  my  hack.  We  read  (125.3.)  of  the  rod  of  the  wicked  upon 
the  lot  of  the  righteous,  where  we  rather  expected  the  plough,  to 
mark  it  out  for  themselves;  here  we  read  of  the  plough  ol  the 
wicked  upon  the  back  of  the  righteous,  where  we  rather  expected 
to  find  the  rod.  But  the  metaphors  in  these  places  may  be  said 
to  be  crossed;  the  sense,  however,  of  both  is  the  same,  and  m  too 
plain,  that  the  enemies  of  God's  people  have  all  along  used  thcni 
very  barbarously.  Thev  tare  them  ;is  the  husbandman  tears  l\  '■ 
[grouud  with  liis  ploiighsliaie,   to  pull  them  to  pieces,  and  get  all 


< 


PSALMS,  CXXIX,  CXXX. 


God's  Regard  to  his  Churcli. 


tlicv  ooiilil  out  of  them,  and  so  to  wear  out  the  sainis  of  the  Most 
Hiyh,  as  llie  grotiiifl  is  worn  out  timt  had  hceri  Ions-tilled,  tilled 
(as  «e  sa\)  quite  out  of  lit-art.  When  God  pninitted  thotn  to 
plotiah  thus,  he  intended  it  for  his  people's  srood,  that,  their  fallow 
ground  heing  thus  hroUen  uji,  he  ndiiht  sow  the  seeds  of  his  grace 
upon  tliein,a:nd  reap  a  harvest  of  <:ood  frnil  from  them:  howheit,  the 
enemies  meant  not  so,  neither  diti  their  iicarts  think  so;  (Isa.  10.  7.) 
they  made  long  l/ieir  furrows,  never  knew  when  to  have  done, 
aimins  at  nothin":  less  than  the  destruction  of  the  cinirth.  Many, 
bv  the/«/)ous  they  made  on  the  hacks  of  God's  people,  understand 
the  stripes  they  gave  them.  T/ip  cullers  cut  iipnn  my  back,  so 
they  read  it.  The  saints  have  often  had  trials  of  cruel  scourghigs, 
(prol)al)ly  the  captives  had,)  aud  cruel  mnckiiigs,  (for  we  read  of 
the  scourge,  or  lash  of  the  tongue,  Heh.  1 1 .  ;51J.)  and  so  it  was 
fulfilled  in  Christ,  who  gave  kis  hack  to  the  smilers,  Isa.  50.  6. 
Or  it  ninv  rcfer  to  the  desolations  ihev  made  of  the  cities  of  Israel ; 
Zion  shall,  for  your  sake,  be  jiloughed  as  a  field,  Mic.  3. 12. 

2.  That  the  church  has  heen  always  graciously  delivered  hy  her 
Friend  in  heaven. 

(1.)  The  enemies'  projects  have  been  defeated;  they  have 
nfflieted  the  church,  in  hopes  to  ruin  it,  l)ut  they  have  not  gained 
their  point;  many  a  storm  it  has  weathered,  many  a  shock,  and 
many  a  brunt,  it  has  borne,  and  vet  is  in  being;  T/iey  Imve  not 
prevailed  against  me.  One  would  wonder  how  this  ship  has  lived 
at  sea,  when  it  lias  been  tossed  "ith  teni])ests,  and  all  the  waves 
and  billows  have  gone  over  it.  Christ  has  built  his  church  upon 
a  rock,  and  the  gates  of  hell  have  not  prevailed  against  it,  nor  ever 
shall. 

(2.)  The  enemies'  power  has  been  broken ;  God  kas  cvt  asunder 
the  cords  of  the  wicked;  has  cut  llieir  gears,  their  traces,  and  so 
spoiled  their  ploughing;  has  cut  their  scourges,  and  so  spoiled 
their  lashing;  has  cut  the  hands  of  union,  by  which  they  were 
combined  together;  has  cut  the  bands  of  captivity,  in  which  they 
held  God's  people.  God  has  many  ways  of  disabling  wicked 
men  to  do  the  mischief  they  design  against  his  church,  and 
shaming  their  counsels. 

These  words.  The  Lord  is  righteous,  niny  refer  either  to  the 
distresses  or  to  the  deliverances  of  the  church.  [1.]  The  Lord  is 
righteous,  in  suffering  Israel  to  be  afflicted.  This  the  people 
of  God  were  always  ready  to  own,  that,  how  unjust  soever  their 
enemies  were,  God  was  just  in  all  that  was  brought  vpon  them, 
Neh.9. 33.  [2.]  The  Lord  is  righteous,  in  not  suffering  Israel 
to  be  ruined  ;  for  he  has  promised  to  preserve  it  a  people  to 
himself,  and  he  will  be  as  good  as  his  word.  He  is  righteous  in 
reckoning  with  their  persecutors,  and  j'endering  to  them  a  recom- 
mence, 2  Thess.  1 .  G. 

5.  Let  them  all  be  confounded  and  turned  back 
that  hate  Zion.  6.  Let  them  be  as  the  p;rass  upon 
the  house-tops,  Avhich  withereth  afore  it  jjroweth 
up:  7.  Wherewith  the  mower  filletii  not  his  hand  ; 
nor  he  that  bindetli  sheaves  his  bosoni.  8.  Neither 
do  they  which  go  by  say,  The  blessing  of  the  Lord 
he  upon  you  :  we  bless  you  in  the  name  of  the 
Lord. 

The  psalmist,  having  triumphed  in  the  defeat  of  the  many 
designs  that  had  been  laid  as  deep  as  hell  to  ruin  the  church,  here 
concludes  his  psalm  as  Deborah  did  her  song,  So  let  all  thine 
enemies  perish,  O  Lord,  Judg.5.31. 

1.  There  are  many  that  hate  Zion,  that  hate  Zion's  God,  his 
worship,  and  his  worshippers,  that  have  an  antipathy  to  religion 
and  religious  people,  that  seek  the  ruin  of  both,  an<l  do  what  they 
can,  that  God  may  not  have  a  church  in  the  world. 

2.  We  ought  to  pray  that  all  their  attempts  against  the  church 
may  be  frustrated,  that  in  them  they  may  be  confounded,  and 
turned  back  with  shame,  as  those  that  have  not  been  able  to  brintr 
to  pass  their  enterprise  and  expectation  ;  Let  them  all  be  confounded, 
is  as  much  as,  They  shall  be  all  confoun<ied.  The  confusion  im- 
precated, and  predicted,  is  illustrated  hy  a  similitude;  wliile  God's 


people  shall  flourish,  as  the  loaded  palm-tree,  or  the  green  and 
fruitful  olive,  their  enemies  shall  icither  as  the  grass  vpuu  the 
house-top.  As  men,  they  are  not  to  be  feared,  for  they  shall  be 
made  as  grass,  Isa.  51. 12.  But,  as  they  arc  enemies  to  Zion^ 
they  are  so  certainly  marked  for  ruin,  that  they  mav  be  looke<i 
upon  with  as  nuich  contempt  as  the  grass  on  the  house-tops,  wludi 
is  little,  and  short,  and  sour,  and  good  for  nothins. 

(1.)  It  perishes  quickly,  it  withers  before  it  grows  vp  lo  anv 
maturity,  having  no  root;  and  the  higher  its  place  is,  whicli 
perhaps  is  its  pride,  the  more  it  is  exposed  to  the  scorching  heat 
of  the  sun,  a'ld  consequently  the  sooner  does  it  wither.  It  wilhen 
before  it  is  plucked  vp,  so  some  read  it.  'I'he  enemies  of  Ciod's 
clinrch  wither  of  themselves,  and  stay  not  till  they  are  rooted  out 
by  the  judgments  of  God. 

(2.)  It  is  of  no  use  to  any  body;  nor  are  tkey  any  thing  but  the 
unprofitable  burthens  of  the  earth;  nor  will  their  attempts  against 
Zion  ever  ripen  or  come  to  any  head;  nor,  whatever  they  promi'te 
themselves,  will  they  get  any  more  by  them  than  the  husbandmaa 
does  by  the  grass  on  his  house-top.  Their  harvest  will  be  a  heap 
ill  the  day  of  grief  ,  Isa.  17. 11. 

3.  No  wi^e  ujan  « ill  pray  God  to  bless  the  mowers  or  reapers, 
v.S.  Observe,  (1.)  It  has  been  an  ancient  and  laudable  custom 
not  only  lo  salute,  and  wish  a  good  dav  to,  strangers  and  travellers, 
bitt  particularly  to  pray  for  the  prosperity  of  harvest-labourers. 
Thus  Boaz  ))rayed  for  his  reapers,  (Ruth,  2. 4.)  The  Lord  be  with 
yo:i.  We  must  thus  acknowledge  God's  providence,  testify  our 
good-will  to  our  neiffhbours,  and  commend  their  industry,  and  it 
will  be  accepted  of  God  as  a  pious  ejaculation,  if  it  comes  from  a 
devout  and  upright  heart.  (2.)  Religious  expressions,  being  sacred 
thinos,  must  never  be  made  use  of  in  light  and  ludicrous  actions. 
Mowing  the  grass  on  the  house-top  would  be  a  Jest,  and  therefore 
those  that  have  a  reverence  for  the  name  of  God  w  ill  not  prostitute 
lo  it  the  usual  forms  of  salutation,  which  savoured  of  devotion  ;  for 
holy  things  must  not  be  jested  with.  (3.)  It  is  a  dangerous  thing 
to  let  the  church's  enemies  have  our  good  wishes  in  their  designs 
against  the  church.  If  we  wish  them  God  speed,  we  are  partakers 
of  their  evil  deeds,  2  John, 'l^.  When  it  is  said.  None  will  bless 
them,  and  shew  them  respect,  more  is  implied,  namely,  ihal  all 
wise  and  good  people  will  cry  out  shame  on  them,  and  beg  of  God 
to  defeat  them ;  and  woe  to  those  that  have  the  pravers  of  the 
saints  against  them.     I  cursed  his  habitation,  Job,  5,3. 

PSALM  CXXX. 

This  psalm  relates  not  to  any  temporal  concern,  either  personal  or  pubUc,  but  it 
is  u-koHy  taken  up  in  the  affairs  of  the  smil.  It  m  reckoned  one  of  the  sezcn 
penitential  psalms,  nhich  hare  sometimes  been  made  use  of  by  penitents,  upon 
their  admission  into  the  church  ;  in  singinsr  It,  we  are  all  concerned  tn  apply  it 
toourselres.  The  psalmist  here  expresses,  I.  His  desire  toward  God,  r.  1,2. 
//.  Hi's  repentance  before  God,  c.  3, 4.  ///.  His  attendance  upon  God,  r.  .">,  0. 
IV.  His  expectations  from  God,  r.  7,8.  And  as  in  water  face  answers  to  face, 
so  docs  the  heart  of  oiie  humble  penitent  to  another. 

A  song  of  degrees. 

I.  /^UT  of  the  depths  have  I  cried  unto  tliee, 
V^  O  Lord.  2.  Lord,  hear  my  voice :  let 
thine  ears  be  attentive  to  the  voice  of  my  supplica- 
tions. 3.  If  thou,  Lord,  shouldest  mark  iniquities, 
O  Lord,  who  shall  stand  ?  4.  But  there  is  forgive- 
ness with  thee,  that  thou  mayest  lie  feared. 

In  these  verses,  we  are  taught, 

1.  Whatever  condition  we  are  in,  though  ever  so  deplorable,  to 
continue  calling  upon  God,  ».l.  The  best  men  may  sometimes 
be  in  the  depths,  in  great  trouble  and  affliction,  ami  utterly  at  a 
loss  what  to  do;  in  the  depths  of  distress,  and  almost  in  the  depths 
of  despair;  the  spirit  low  and  dark,  sinking  and  drooping,  cast 
down  and  disquieted.  But,  in  the  greatest  de|)ihs,  it  is  our  pri- 
vilege that  we  may  cry  unto  God,  and  be  heard  A  prayer  may 
reach  the  heights  of  heaven,  thoush  not  out  of  the  depths  of  hell, 
yet  out  of  the'^depths  of  the  greatest  trouble  we  can  be  m.  in  this 
"world  ;  Jcrc..'=id,'c,  out  of  the  dungeon,  Daniel's,  out  of  the  den, 


PSALMS,  CXXX,  CXXXI 


Humble  Confidence. 


»t«i  Jonuli"s,  (Mil  of  llip  fisli's  belly.  It  is  our  duly  and  intei?st 
to  trv  unto  Cioil,  for  that  is  the  likeliest  way  botli  to  prevent  our 
sinking;  lower,  an.l  to  recover  us  out  of  the  horrible  pit,  and  miry 
chij,  40.1, -2. 

2.  While  we  continue  callino;  upon  God,  to  assure  ourselves  of 
an  answer  of  peace  from  hitn;  for  this  is  that  which  David  in  faith 
j)ravs  for,  (c.  2.)  Lord,  hear  my  voice,  niv  complaint  and  prayer, 
and  let  thine  ears  be  attentive  to  the  voice  both  of  my  afflictions 
and  n^  niy  supplications. 

3.  We  are  taught  to  humble  ourselves  before  the  justice  of 
God,  as  guilty  in  his  sight,  arid  unable  to  answer  him  for  one  of  a 
thousand  of  our  offences;  (r.3.)  Jf  thou.  Lord,  shouldest  mark 
iniquities,  O  Lord,  u-ho  shall  stand?  His  calling  God  £o/f/ twice, 
in  so  few  words,  Jah  and  Adonai,  is  very  cniphatical,  and  intimates 
a  very  awful  sense  of  God's  glorious  niajcstv,  and  a  dread  of  Iiis 
wrath.  Let  us  learn  here,  (l.)To  acknowledge  our  iniquities, 
that  we  cannot  justify  ourselves  before  God,  or  plead  not  guiltv. 
There  is  that  which  is  remarkable  in  our  iniquities,  and  is  liable 
to  be  animadverted  upon.  (2.)  To  own  the  power  and  justice  of 
God,  which  is  such,  that,  if  he  should  be  extreme  to  mark  what 
we  do  amiss,  there  were  no  hopes  of  coming  off.  His  eye  can 
•liscover  enough  in  the  best  man  to  ground  a  condemnation  upon  ; 
i.ad  if  he  proceed  against  us,  we  have  no  way  to  help  ourseires, 
we  cannot  stand,  but  shall  certainly  be  cast.  If  God  deal  with 
IIS  in  strict  justice,  we  are  undone;  if  he  make  remarks  upon  our 
iniquities,  he  will  find  them  to  be  many  and  great;  greatly 
aggravated,  and  very  provoking:  and  then,  if  he  should  proceed 
accordingly,  he  would  shut  us  out  from  all  hope  of  his  favour, 
and  shut  us  up  under  his  wrath  ;  and  what  could  we  do  to  help 
ourselves?  Wc  could  not  make  our  escape,  nor  resist,  or  bear  up 
under,  his  avenging  hand.  (3.)  Let  us  admire  God's  patience 
and  forbearance;  we  were  undone  if  he  should  mark  iniquities, 
and  he  knows  it,  and  therefore  bears  with  us.  It  is  of  his  mercy 
that  we  are  not  consumed  by  his  wrath. 

4.  We  are  taught  to  cast  ourselves  upon  the  pardoning  mercv  of 
God,  and  to  comfort  ourselves  with  that,  when  we  see  ourselves 
obnoxious  to  his  justice,  r.4.  Here  is,  (1.)  God's  grace  discovered, 
and  pleaded  with  him,  bv  a  penitent  sinner;  But  there  is  forgive- 
ness with  thee.  It  is  our  unspeakable  comfort,  in  all  our  approaches 
to  God,  that  there  \s  forg iveness ivith  him,  for  that  is  what  we  need. 
He  has  put  himself  into  a  cajiacity  to  pardon  sin,  he  has  declared 
himself  gracious  and  merciful,  and  ready  to  forgive,  Exod.34.6,7. 
He  has  promised  to  forgive  the  sins  of  those  that  do  repent.  Never 
any  that  dealt  with  him  found  him  implacable,  but  easy  to  be 
entreated,  and  swift  to  shew  mercy.  With  us  there  is  iniquitv, 
and  therefore  it  is  well  {or  us  that  with  him  there  is  forgiveness. 
There  is  a  propitiation  with  thee,  so  some  read  it.  Jesus  Christ 
is  the  great  Propitiation,  the  Ransom  which  God  has  found  ;  he 
is  ever  with  him,  as  Advocate  for  us,  and  through  him  we  hope  to 
obtain  forgiveness.  (2.)  Our  duty  designed  in  that  discovery, 
and  inferred  from  it;  There  is  forgiveness  with  thee,  not  that  thou 
mayesl  be  made  bold  with,  and  presumed  upon,  but  that  thou 
mayest  be  feared;  in  general,  that  Ihou  mayest  be  worshipped 
and  served  by  the  children  of  men,  who,  being  sinners,  could  have 
no  dealings  with  God,  if  he  were  not  a  Master  that  could  pass  by 
a  great  many  faults.  But  this  encourages  us  to  come  into  his 
service,  that  we  shall  not  be  turned  off  for  everv  misdemeanor; 
no,  not  for  any,  if  we  truly  repent.  This  does  in  a  special  manner 
invite  those  who  have  sinned  to  repent,  and  return  to  the  fear  of 
God,  that  he  is  gracious  and  merciful,  and  will  receive  them  upon 
their  repentance;  (Joel, 2. 13.  Matth.3.2.)  and  particularlv.  we 
are  to  have  a  holy  awe  and  reverence  of  God's  pardoning  niercy; 
<Hos.3.  5.)  They  shall  fear  the  Lord,  and  his  goodness;  and  then 
we  may  expect  the  benefit  of  the  forgiveness  that  is  with  God, 
when  we  make  it  the  object  of  our  holv  fear. 


5.  I  wait  for  the  Lord 
in  his  word  do  I  hope. 


the  Lord    more    thati 


wiorning : 


/  sny, 


more 


my  soul  doth  wait,  and 
0.  My  soul  icaiteth  for 
they    that    watch    for    the 
than  tiiey   that  watch   for 


the  morning.  7.  Let  Israel  hope  in  ihe  Lord: 
for  witli  the  Lord  there  is  mercy,  and  with  him 
is  plenteous  redemption.  8.  And  he  shall  redeem 
Israel  from  all  his  iniquities. 

Here,  1.  The  psalmist  engages  himself  to  trust  in  God,  and  to 
wait  for  him,  v.  it,  6.  Observe,  (1.)  His  dependence  upon  God, 
expressed  in  a  climax,  it  being  a  song  of  degrees,  or  ascents:  "/ 
wait  for  the  Lord;  from  him  I  expect  relief  and  comfort,  believing 
it  will  come,  longing  till  it  does  come,  but  patiently  bearing  the 
delay  of  it,  and  resolving  to  look  for  it  from  no  other  hand.  My 
soul  doth  wait;  I  wait  for  him  in  sincerity,  and  not  in  profession 
only.  I  am  an  expectant,  and  it  is  for  the  Lord  that  my  soul 
waits,  for  (he  gifts  of  his  grace,  and  the  operations  of  his  power." 
( 2.)  The  ground  of  that  dependence ;  Ln  his  word  do  I  hope.  We 
must  hope  for  that  only,  which  he  has  promised  in  his  word,  and 
not  for  the  creatures  of  our  own  fancy  and  imagination;  and  we 
must  hope  ior  it,  because  he  has  promised  it,  and  not  from  any 
opinion  of  our  own  merit.  (3.)  The  degree  of  that  dependence; 
more  than  they  that  watch  for  the  morning;  who  are,  [1.]  Well- 
assured  that  the  morning  will  come;  and  so  am  \,  that  God  will 
return  in  mercy  to  me,  according  to  his  promise ;  for  God's  cove- 
nant is  more  firm  than  the  ordinances  of  day  and  night,  for  they 
shall  come  to  an  end,  but  that  is  everlasting.  [2.]  Very  desirous 
that  it  would  come.  Centinels  that  keep  guard  upon  the  walls, 
they  that  watch  with  sick  people,  and  travellers  that  are  abroad 
upon  their  journey,  long  before  day,  wish  to  see  the  dawning  of  the 
day;  but  more  earnestly  does  this  good  man  long  for  the  tokens 
of  God's  favour,  and  the  visits  of  his  grace;  and  more  readily  will 
he  be  aware  of  his  first  appearances  than  they  are  of  day. 
Dr.  Hammond  reads  it  thus  :  "  My  soul  hastens  to  the  Lord,  from 
the  guards  in  the  morning,  the  guards  in  the  morning ;"  and  gives  ' 
this  sense  of  it,  "To  thee  I  daily  betake  myself,  early  in  the  morning, 
addressing  my  prayers,  and  my  very  soul,  before  thee,  at  the  time 
that  the  priests  offer  their  morning-sacrifice." 

2.  He  encourages  all  the  people  of  God,  in  like  manner,  to 
depend  upon  him,  and  trust  in  him;  Let  Israel  hope  in  the  Lord, 
and  wait  for  him  ;  not  only  the  body  of  the  people,  but  every 
good  man,  who  sirnames  himself  by  the  name  of  Israel,  Isa.  44.  5. 
Let  all  that  devote  themselves  to  God  cheerfully  slay  themselves 
upon  him,  (f.7, 8.)  for  two  reasons:  (1.)  Because  the  light  of 
nature  discovers  to  us  that  there  is  mercy  iciik  him,  that  the  God 
of  Israel  is  a  merciful  God,  and  the  Father  of  mercies.  Mercy  is 
with  him  ;  not  only  inherent  in  his  nature,  but  it  is  his  delight,  it 
is  his  darling  attribute;  it  is  with  him  in  all  his  works,  in  all  his 
counsels.  (2.)  Because  the  light  of  the  gospel  discovers  to  us  that 
there  is  redemption  with  him,  contrived  by  him,  and  to  be  wrought 
out  in  the  fulness  of  time;  it  was  in  the  beginning  hid  in  God. 
See  here,  [l.]Tlie  nature  of  this  redemption;  it  is  redemption 
from  sin,  from  all  sin;  and  therefore  can  be  no  other  than  that 
eternal  redemption  which  Jesus  Christ  became  the  Author  of;  fo? 
it  is  he  that  saves  his  people  from  their  sins,  (Matth.1.21.)  that 
redeems  them  from  all  iniquity,  (Tit. 2. 14.)  and  tuiiis  away  un- 
godliness from  Jacob,  Rom.  11. 26.  It  is  he  that  redeems  us  both 
from  the  condemning,  and  from  the  commanding,  power  of  sin. 
[2.]  The  riches  of  this  redemption;  it  is  plenteous  redemption; 
there  is  an  all-sufficient  fulness  of  merit  and  grace  in  Ihe  Redeemer, 
enough  for  all,  enough  for  each  ;  enoiis;h  for  nic,  snys  the  believer. 
Redemption  from  sin  includes  redemption  from  all  other  evils,  and 
therefore  is  a.  plenteous  redcmjitinn.  [3.]  The  persons  to  whom 
the  benefits  of  this  redemption  belong;  He  shall  redeem  Israel; 
Israel  according  to  ihe  spirit ;  all  those  who  arc  in  covenant  with 
God,  as  Israel  was,  and  who  are  Israelites  indeed,  in  whom  is  n» 
guilt. 

PSALM  CXXXI. 

77ii»  psahit  is  David's  profession  of  humilitij ;  hnm!<Uj  mnde,  with  tlumkfuV.u^a 
to  God  for  his  grace,  and  not  in  vuin-^innj.  It  is  prolnihle  enough  that  Cas 
most  interpreters  svfr^est )  David  mode  this  protest/ttian  in  nnsirer  tn  the 
calumnies  of  Siiul  and  his  courtiers,  trlio  represented  Diirid  as  an  iimliitioui 
aspiring  man,    wlio,    under  prelenee  if  n    dirii:c  appbi:Ununt,   suu^ht    thj 


PSALMS,  CXXXl,  CXXXII. 


Humble  Cojiriileiic 


1. 


ktHgdom,  in  the  firWe  »/  Uia  heart.  But  Ue  apimilx  In  Gml,  tliul,  on  lln-  cnu- 
tTarij,  I.  Ue  aiimd  at  noth'mi;  hi';h  or  great,  v.  I.  II.  lie  uu.iiaij  cusij  hi 
ereri/  condition  which  Cod  iillollid  him;  (e.'l.)  and  Ihirrfore,  111.  lie 
etieoitriii^es  all  ^ootl  penpie  io  trust  in  ijnd  as  he  did,  v.  3.  Stinte  liiiv<:  imiite 
it  an  ohjection  against  sin^in^  Oarid'.'i  psalmSy  that  there  are  many  leho  eannoi 
say.  My  licait  is  not  liannlity,  Sfe.  It  is  true  I  here  are;  hut  ue  may  sing-  it 
/or  the  s»me  purpose  that  we  read  it,  to  teaeh  and  admonish  ourselees,  and  one 
another,  lehat  we  ought  to  be ;  with  repentance  that  we  have  come  short  of  being 
sOy  and  humble  prayer  to  Hod  for  his  grace  to  make  us  so. 

A  song  of  degrees  of  David. 

LORD,  my  heart  is  not  haughty,  nor  mine 
eyes  lofty:  neither  do  I  exercise  myself 
in  great  matters,  or  ni  things  too  high  for  me. 
2.  Surely  I  have  behaved  and  quieted  myself,  as 
a  child  that  is  weaned  of  his  mother:  my  soul  is 
even  as  a  Meaned  child.  3.  Let  Israel  hope  in  the 
Lord  from  hencpforth  and  for  ever. 

Here  arc  two  thinsjs  whicli  will  he  comforts  to  lis: 

I.  Consciousness  of  <iui' nitcgnlv.  Ttiis  was  David's  rejoicing, 
that  his  heart  could  vitiiess  for  hiin,  tlial  he  had  walketl  huinhly 
with  his  God,  nolHithstau<iing  llie  censures  he  was  under,  and 
the  temptations  he  was  in. 

1.  He  aimed  not  at  a  /iic//i  cntiditinti,  nor  was  he  <lesirous  of 
making  a  figure  in  llie  world,  hut,  if  Ciod  had  so  onlered,  could 
have  been  well-content  to  spend  all  his  davs,  as  he  did  the  hegin- 
nmg  of  them,  in  the  sheep-folds.  Hi.s  own  brother,  in  a  passion, 
charged  liim  with  pride,  (1  Sam.  17. 28.)  hut  the  charge  was 
groundless  and  unjust;  God,  who  searches  the  /icarf,  knew, 

(1.)  That  he  had  no  conceited  opinion  of  himself,  or  his  own 
merits;  Lord,  viy  heart  is  not  haughty.  Humble  saints  cannot 
think  so  well  of  themselves  as  others  think  of  them;  are  not  in 
love  with  their  own  shadow,  nor  do  they  magnify  their  own 
attainments  or  achievements.  The  love  of  God,  reigning  in  the 
heart,  will  subdue  all  inordinate  self-love. 

('2.)  That  he  had  neither  a  scornful  nor  an  aspiring  look;  "l^Ty 
eyes  are  not  lofty,  either  to  look  with  envy  upon  those  that  are 
above  me,  or  to  look  with  disdain  upon  tliose  that  are  below  me." 
Where  there  is  a  proud  heart,  there  is  commonly  a  proud  look; 
(Prov.  6.  17-)  h«'  the  humble  publican  will  not  so  ninch  as  lift  up 
his  eyes. 

(3.)  That  tie  did  not  employ  himself  in  things  above  his  staticm  ; 
«ii  thini/s  too  great  ot  too  high  for  him.  He  did  not  employ  himself 
in  studies  too  high  ;  he  made  God's  word  his  meditation,  and  did 
not  amuse  himself  with  matters  of  nice  speculation  or  doubtful 
disputation,  or  covet  to  iio  wise  above  what  is  written.  To  know 
God  and  our  duty,  is  learnmg  sufficiently  high  for  us.  He  did  not 
em |)loy  himself  in  affairs  too  great;  he  followed  his  ewes,  and 
never  set  up  for  a  politician  ;  no,  nor  for  a  soldier;  for,  when  his 
hrethren  went  to  the  wars,  lie  stayed  at  home  to  keep  the  sheep. 
It  is  our  wisdom,  and  will  be  our  praise,  to  keep  within  our  sphere, 
and  not  to  intrude  into  things  which  we  have  not  seen,  or  meddle 
with  that  which  does  not  belong  to  us.  Princes  and  scholars  must 
not  exercise  themselves  in  matters  too  great,  too  high,  for  men  ; 
and  those  in  a  low  station,  and  of  ordinary  capacities,  must  iioi 
pretend  to  that  which  is  out  of  their  reach,  and  which  they  were 
not  cut  out  for.  Those  will  fall  under  due  shame,  that  affect 
undue  honours. 

2.  He  was  well-reconciled  to  every  condition  that  Goil  placed 
him  in  ;  (v.  2.)  I  hare  Ijchaved  and  quieted  iiitisrif  as  a  eh/ld  that 
is  xveuned  of  his  ttiolher.  .\s  he  had  not  prondlv  aimed  at  the 
kingdom,  so,  since  God  had  appointed  him  to  it,  he  had  not 
behaved  insolently  towards  au\,  nor  been  restless  in  his  attenipis 
to  get  the  crown  before  the  time  set;  but,  (  1.)  He  had  been  as 
humble  as  a  little  child  al)out  the  age  of  a  weaidng,  as  mana2;eable 
and  go\ernalile,  and  as  far  from  aiming  at  high  tliinas  ;  as  entirely 
at  God's  disposal,  as  the  child  at  the  disposal  of  the  mother  or 
nurse ;  as  far  from  taking  state  upon  him,  though  anointed  to 
be  king,  or  valuing  himself  upon  the  prospect  of  his  future 
advancement,  as  a  child  in  the  arms.  Our  Saviour  has  taught  us 
humility  hy  this  comparison  ;  (Matth.  18.  3.)  we  must  become  as 


Hll/r  childieii.  (2.)  He  had  been  as  indifferent  to  llie  wealth 
a:irl  honour  ol  this  world  as  a  child  is  to  the  breast,  when  it  i.<) 
lli(rro<n'hly  weaned  from  it.  I  have  levelled  and  ijuieled  tnyself, 
(so  Dr.  Hammond  reads  it,)  as  a  child  that  is  iceaned.  This 
intimates  that  our  hearts  an-  naturally  as  desirous  of  worldly  tilings 
as  the  babe  is  of  the  breast,  and  in  like  manner  relish  them,  cry 
for  Ihcm,  arc  fond  of  them,  play  with  them,  and  cannot  live  with- 
out tluiii.  Ihit,  by  the  grace  of  God,  a  soul  that  is  sanctified  is 
weaned  from  those  things.  Providence  puts  wormwood  upon  the 
breast,  and  that  helps  to  wean  us.  The  chihl  is  perhaps  cross  and 
fretful  while  it  is  in  the  weaning,  and  thinks  itself  undone  when 
it  has  lost  the  breast;  but  in  a  day  or  two  it  is  forgotten,  tlie  fret 
is  over,  and  it  accommodates  itself  well  enough  to  a  new  way  of 
feeding;  cares  no  longer  for  milk,  but  can  bear  strong  meat. 
Thus  does  a  gracious  soul  (juiet  itself  under  the  loss  of  thai  which 
it  loved,  and  disappointment  in  that  which  it  ho|)ed  for,  and  is 
easy  whatever  happens;  lives,  and  lives  comfortably,  upon  God 
and  the  covenant-grace,  when  creatures  prove  dry  breasts.  When 
our  condition  is  not  to  our  mind,  we  must  bring  our  mind  to  our 
condition;  and  then  we  are  easy  to  ourselves,  and  all  about  us; 
then  our  souls  are  as  a  weaned  child. 

\\.  Confidence  in  God;  and  this  David  recommends  to  all  the 
Israel  of  God,  no  doubt  from  his  own  experience  of  the  benefit 
of  it;  (c. 3.)  Let  Israel  hope  in  the  Lord,  and  let  them  continue 
to  do  so,  from  henceforth  and  for  ever.  Though  David  could 
himself  wait  patiently  and  quietly  for  the  crown  designed  him, 
yet  perhaps  Israel,  the  people  whose  darling  he  was,  would  be 
ready  to  attempt  something  in  favour  of  him  before  the  time;  he 
therefore  endeavours  to  quiet  them  too,  and  bids  them  hope  in  the 
Lord.,  that  they  should  see  a  happy  change  of  the  face  of  affairs 
in  due  time.  Thus  it  is  good  io  hope,  and  qnietiy  to  n-ait,  for 
the  salvation  of  the  Lord. 

PSALM  cxxxn. 

It  is  probable  that  this  psalm  wiu  penned  by  Solomon,  to  be  rung  at  the  dedica- 
tion of  the  temple  which  he  bnilt  aeeonling  to  the  charge  his  father  gave  him, 
1  Ctiron.  28.  2,Sfc.  Having  fulfiiled  his  trust,  he  begs  of  God  to  own  witat 
he  had  done.  I.  He  had  built  this  house  for  the  honour  and  service  of  God  ; 
and  when  he  brings  the  arlc  into  it,  the  token  of  God's  presence,  he  desires 
God  himself  would  come  and  take  possession  of  it,  e.  8.  .  10.  With  these  wurds 
Solomon  concluded  his  prayer,  2Cliron.  C.  41,  42.  //.  He  had  built  it  in 
pursuance  of  the  orders  he  had  received  from  his  father,  and  therefore  his  pleas 
to  enforce  these  petitions  ixfer  to  David.  \.  He  pleads  David's  piety  toward 
God,  I'.  1.  .7.  2.  He  pleads  God's  promise  to  David,  v.  II.  .18.  Theformir 
introduces  his  petition,  the  latter  follows  it  as  an  answer  to  it.  In  singing 
this  psalm,  we  must  hare  a  concern  for  the  gospel  elmrch,  as  the  temple  of  God, 
and  fi  dependence  upon  Christ,  as  David  o«r  King,  in  whom  the  mtrcieji  a} 
God  are  sure  mercies, 

A  song  of  degrees. 
ORD,  remember  David,  aiid  all  his  afflic- 
tions: 2.  How  he  sware  unto  the  Loud, 
and  vowed  unto  tlio  miglity  God  of  Jacob; 
3.  Stirely  I  will  not  come  into  the  tabernacle  of 
my  house,  nor  go  up  into  my  bed;  4.  I  will  not 
give  sleep  to  mine  eyes,  or  slumi)er  to  mine  eye- 
lids, 5.  Until  I  find  out  a  place  for  tiie  Lord,  an 
habitation  for  the  mighty  Godoi  Jacob.  G.  Lo,  we 
heard  of  it  at  Ephratah  :  we  found  it  in  the  fields 
of  the  '.vood.  7.  We  will  go  into  his  tabernacles: 
we  will  worship  at  his  footstool.  8.  Arise,  O 
Lord,  into  tiiy  rest;  thou,  and  the  ark  of  thy 
strength.  9.  Let  thy  priests  be  clothed  with 
rigiifconsness;  and  let  thy  saints  shout  for  joy. 
10.  For  thy  servant  David's  sake  turn  not  away 
the  face  of  thine  anointed. 

In  these  verses,  we  have  Solomon's  address  to  God  for  hi> 
favour  to  him  and  to  his  government,  and  his  acceptance  of  bis 
building  a  house  to  God's  name.     Obser>'e, 


'L' 


PSALMS,  CXXXII. 


Petitions. 


I.  What  he  pleads :  two  things. 

1.  That  what  he  had  done  was  in  pursuance  of  the  pious  vow 
which  his  fallicr  David  had  made  to  i)uild  a  house  for  God. 
Solomon  was  a  wise  man,  jet  pleads  not  any  merit  of  his  own  ; 
"I  am  not  worthy,  for  whom  tl  on  shoiildest  do  tliis;  hut.  Lord, 
remembsr  David,  witii  whom  Ihoii  madest  the  covenant;"  (as 
Moses  prayed,  E\od.  02. 13.  Rpi/iemherAhruliam,  the  first  trustee 
of  the  covenant;)  "  remcrnher  alt  his  nffliclions,  all  the  trouhles 
of  his  life,  which  his  being  anointed  w.ts  tlie  occasion  of;"  or,  his 
care  and  concern  about  tlie  ark,  and  what  an  uneasiness  it  was  to 
Jiini  that  the  ark  was  in  curtains,  2  Sam.  7. 2.  Ni'niember  nil  fiis 
humility  and  merltiiess;  so  some  read  it ;  all  that  iiions  and  devout 
affection  with  which  he  had  mn(!e  Ibe  folhiv.ing  vow.  Note,  It 
is  not  amiss  for  ns  to  put  God  in  mind  of  our  prcdecesors  in  pro- 
fession, of  their  afflictions,  their  services,  and  their  sufferings;  of 
God's  covenant  with  them,  the  experiences  they  have  had  of  his 
goodness,  the  care  thev  took  of,  and  the  many  prayers  they  put 
up  for,  those  that  should  come  after  them.  We  may  apply  it  to 
Christ,  the  Son  of  David,  and  to  all  his  afflictions;  "Lord,  re- 
member the  covenant  made  with  him,  and  the  satisfaction  made  by 
him;  Remember  allliis  offerings,  (Ps.20.3.)  all  his  sufferings." 

He  especially  pleads  the  solemn  vow  that  David  had  made  as 
soon  as  ever  he  was  settled  in  his  government,  and  liefore  he  was 
well-settled  in  a  house  of  his  own,  that  he  would  build  a  house  for 

od.     Observe, 

(l.)Whom  he  bound  himself  to;  to  the  Lord,  to  the  mighty 
God  of  Jacob.  Vows  are  to  be  made  to  God,  who  is  a  Party  as 
well  as  a  Witness.  The  Lord  is  the  mighty  One  of  Jacob ;  Jacob's 
God,  and  a  mighty  One,  whose  power  is  engaged  for  Jacob's 
defence  and  deliverance.  Jacob  is  weak,  but  tUe  God  of  Jacob 
is  a  mighty  One. 

(2.)  What  he  bound  himself  to  do;  \o  find  out  a  place  for  tlie 
Lord,  for  the  ark,  the  token  of  his  presence.  He  had  observed 
in  the  law  frequent  mention  of  the  place  that  Godiroiild  choose  to 
put  his  name  there,  to  which  all  the  tribes  should  resort.  When 
lie  came  to  th«  crown,  there  was  no  such  place,  Shiloh  was 
''(-seited,  and  no  oilier  place  was  pitched  upon,  for  want  of  which 
I  lie  frasts  of  the  Lord  were  not  kept  with  due  solemnity;  "Well," 
sa\s  David,  "  I  will  find  out  such  a  place  for  the  general  rendez- 
vous of  all  the  tribes,  a  place  of  habitation  for  the  mighty  One 
of  Jacob,  a  place  for  the  ark,  where  there  shall  be  room  both  for 
the  priests  and  people  to  attend  upon  it." 

(3.)  How  intent  he  was  upon  it;  he  would  not  settle  in  his 
house;  nay,  he  would  not  sleep  in  his  bed,  till  he  had  brought 
this  malter  to  some  head,  v.  3,  4.  The  thing  had  been  long 
talked  of,  and  nolliing  done,  till  at  last  David,  when  he  went  out 
one  morning  about  public  business,  made  a  vow,  that  before 
night  he  woidd  come  to  a  resolution  in  this  matter,  and  would 
determine  the  place  either  where  the  tent  should  be  pitched  for 
the  reception  of  the  ark,  at  the  beginning  of  his  reign,  or  rather, 
where  Solomon  should  build  the  temple,  which  was  not  fixed  till 
the  latter  end  of  his  reign,  just  after  the  pestilence  with  which  he 
was  punished  for  numhering  the  people;  C 1  Chron.  22. 1.)  Then 
David  said.  This  is  the  house  of  the  Lord.  And  perliaps  it  was 
upon  occasion  of  that  judgment  that  he  made  this  vow,  being 
apprehensive  that  one  of  God's  controversies  with  him  was  for 
his  dilatoriness  in  this  malter.  Note,  When  needful  work  is  to  be 
done  for  God,  it  is  good  for  us  to  task  ourselves,  and  tie  ourselves 
lo  a  time,  because  we  are  apt  to  put  off.  It  is  good  in  the  morn- 
ing to  cut  out  work  for  the  day,  binding  ourselves  that  we  will  do 
it  before  we  sleep,  only  with  submission  to  Providence ; /or  we 
know  not  what  a  day  may  bring  forth.  Especially  in  the  great 
work  of  conversion  to  God,  we  must  be  thus  solicitous,  thus 
zealous;  we  have  good  reason  to  resolve  that  we  will  not  enjoy 
the  comforts  of  this  life,  till  we  have  laid  a  foundation  for  hojies 
of  a  better. 

2.  That  it  was  in  pursuance  of  the  expectations  of  the  people 
of  Israel,  v. 6,1.  (1.)  They  were  inquisitive  after  the  ark;  for 
they  lamented  its  obscurity,  1  Sam.  7.  2.  They /if-art/  of  it  at 
Ephratah,  at  Shiloh,  in  the  tribe  of  Ejihraim,  there  they  were 
told  it  had  been,  but  it  wa's  gone ;  \i\\^\  found  it  at  last  in  tlic  fields 


of  the  wood,  in  Kirjalli-jcarim,  which  signifies  the  city  of  woods. 
Thence  all  Israel  fetched  it,  with  great  solemnity,  in  the  beginning 
of  David's  reign,  ( 1  Chron.  13.  6.)  so  that  in  building-  this  house 
for  Ihe  ark,  Solomon  had  gratified  all  Israel;  they  needed  not  to 
go  about  to  seek  the  ark  any  more,  they  now  knew  where  to  find 
it.  (2.)  They  were  resolved  to  attend  it;  "  Let  us  but  have  a 
convenient  place,  and  we  will  go  into  his  tabernacle,  to  pay  out 
homage  there;  joe  will  worship  at  his  footstool,  as  subjects  and 
supplicants;  which  we  neglected  to  do,  for  want  of  such  a  place, 
in  the  days  of  Saul,"  1  Chron.  13.  3. 
II.  What  he  prays  for,  v.8.  .  10. 

1.  That  God  would  vouchsafe,  not  only  to  take  possession  of, 
but  to  take  up  his  residence  in,  this  temple  which  he  had  built. 
Ai'ise,  O  Lord,  into  thy  rest,  and  let  this  be  it,  thou,  even  the  ark 
of  thy  strength,  the  pledge  of  thy  prercnce,  thy  mighty  presence. 

2.  That  God  would  give  grace  to  the  ministers  of  the  sanctuary 
to  do  their  duty;  Let  thy  priests  be  clothed  with  righteousness; 
let  them  appear  righteous  both  in  their  administrations  and  in 
their  conversations,  and  let  both  be  according  to  the  rule.  Note, 
Righteousness  is  the  best  ornament  of  a  minister.  Holiness 
towards  God,  and  goodness  towards  all  men,  are  habits  for 
ministers,  of  the  necessity  of  which  there  is  no  dispute.  "  They 
are  thy  priests,  and  will  therefore  discredit  their  relation  to  thee, 
if  they  be  not  clothed  with  righteousness." 

S.  That  the  people  of  God  might  have  the  comfort  of  the  due 
administration  of  holy  ordinances  among  them;  Let  thy  saitits 
shout  for  joy ;  they  did  so  when  the  ark  was  brought  iulo  the  city 
of  David;  (2  Sam.  6.  IS.)  they  will  do  so  when  the  priests  are 
clothed  with  righteousness.  A  faithful  ministry  is  the  joy  of  the 
saints;  it  is  the  matter  of  it;  it  is  a  friend  and  a  furtherance  lo 
it;  we  arc  helpers  of  your  joy,  2  Cor.  1.24. 

4.  That  Solomon's  own  prayer,  upon  occasion  of  the  dedicating 
of  ihe  temple,  might  be  accepted  of  God;  "  Turn  not  away  the 
face  of  thine  anointed;  deny  me  not  Uie  things  I  have  asked  of 
thee;  send  me  not  away  ashamed.  He  pleads,  (  1.) That  he  was 
the  anointed  of  the  Lord,  and  this  he  pleads  as  a  type  of  Christ, 
Ihe  great  Anointed,  who,  in  his  intercession,  urges  hi*  designation 
to  his  office.  He  is  God's  Anointed,  and  therefore  the  Fathei 
hears  him  always.  (2.)  That  he  was  the  son  of  David;  "For 
his  sake  do  not  deny  me;"  and  this  is  the  Christian's  plea;  "  For 
the  sake  of  Christ,"  (our  David,)  "in  whom  thou  art  well- 
pleased,  accept  me."  He  is  David,  whose  name  signifies  beloved; 
and  we  are  made  accepted  in  the  Beloved.  He  is  God's  Servant, 
whom  he  upholds,  Isa.  42. 1.  We  have  no  merit  of  our  own  to 
plead,  but,  for  his  sake,  in  whom  there  is  a  fulness  of  merit,  let 
us  find  favour.  When  we  pray  for  the  prosperity  of  the  church, 
we  may  with  great  boldness,  for  Christ's  sake,  who  purchased  the 
church  with  his  own  blood ;  let  both  ministers  and  people  do 
their  duty. 

11.  The  Lord  liatli  .sworn  in  truth  unto  David; 
he  will  not  turn  from  it;  Of  tlie  fruit  of  thy  body 
will  I  set  upon  thy  throne.  12.  If  thy  children 
will  keep  my  covenant  and  my  testimony  that  I 
shall  teach  them,  their  children  shall  also  sit  upon 
thy  throne  for  evermore.  13.  For  the  Lord  hath 
chosen  Zion ;  he  hath  desired  it  for  his  liabitation. 
14.  This  is  my  rest  for  ever:  here  will  I  dwell; 
for  I  have  desired  it.  15.  1  will  ahiindantly  bless 
her  provision :  I  will  satisfy  her  poor  with  bread. 
16.  1  will  also  clothe  her  priests  with  salvation: 
and  her  saints  shall  shout  aloud  for  joy.  17.  There 
will  I  make  the  horn  of  David  to  bud  :  I  have 
ordained  a  lamp  for  mine  anointed.  18.  His 
enemies  will  I  clothe  with  shame:  but  upon  him 
self  shall  his  crown  flourisii. 

These  arc  precious  promises,  confirmed  by  an  oath,  that  the  heiri 


PSALMS,  exxxii,  CXXXIII. 


Cod's  Cliuice  of  Zioii. 


of  llicm  iiii|:l;t  luivc  sircmj  consolation,  Ileb.  G.  17,  18.  It  is  all 
one  ■wlu-tluM-  we  take  llieni  as  pleas  iirued  in  llio  ])ia\er,  or  as 
arfwers  leliiriied  to  llie  praver;  lielicvcrs  Iwiow  how  to  make  use 
of  I  he  pioniisfs  both  vva\s ;  witli  llieni  to  speak  totiod.and  in  them 
to  hear  what  God  l!ie  Lord  will  speak  to  tis.  These  promises 
relate  to  tlie  estahlishmeiit  hotli  in  elitiich  and  state,  Ijotli  to  the 
throne  of  the  lionse  of  Da\id,  and  to  the  feslimoiiy  of  Israel 
fixed  on  mount  Zion.  The  promises  coneerninsj  Zion's  hill  are 
as  applicable  to  the  e;ospel-ehureh,  as  these  concerning  David's 
«eed  are  to  Christ;  and  therefore  both  plea<lable  by  us,  and  very 
comfortable  to  us.     Here  is, 

I.  The  choice  God  made  of  David's  house,  and  Zion  hill.  Both 
ivere  of  divine  appointment. 

1.  God  chose  David's  family  for  the  royal  family,  and  confirmed 
Jiis  choice  by  an  oalh,  r.  11,12.  David,  beinc;  a  type  of  Christ, 
wag  made  kinp;  with  an  oath.  The  Lord  liitth  sworn,  and  trill  vol 
repent,  will  not  turn  from  it.  Did  David  swear  to  the  Lord,  that 
he  would  find  him  a  house?  (i'.  2.)  The  Lord  sware  to  David  that 
lie  woidd  biiild  him  a  house;  f<ir  God  will  be  behind  with  none 
of  liis  peojile  in  affections  or  assurances.  The  promise  made  to 
David  refers,  ( l.)To  a  long  succession  of  kings  that  should  descend 
from  his  loins  ;  Of  the  fruit  of  thy  bndiin-ill  f  set  npon  thr/  throne, 
which  was  fulfilled  in  Solomon;  David  himself  lived  to  see  it  with 
great  satisfaction,  1  Kings,  1.48.  The  crown  was  also  entailed 
conditionally  upon  his  heirs  for  ever;  If  thy  children,  in  following 
affes,  u-ill  keep  my  covenant,  and  my  testimony  that  I  shall  teach 
them  :  God  himself  engages  to  leach  them,  and  he  did  his  part; 
thcv  had  Moses  and  the  prophets,  and  all  he  expects,  is,  that  thev 
shoidd  keep  what  he  taught  llieni,  and  keep  to  it,  and  then,  their 
children  shall  sit  npnn  tht/  throne  for  evermore.  Kings  are  before 
God  npon  their  good  behaviour,  and  their  commission  from  him 
runs  (piamdin  se  bene  gesserint — dnrine/  flood  behavionr.  The 
issue  of  this  was,  that  tliev  did  not  keep  God's  covenant,  and  so 
the  entail  was  at  length  cut  off,  and  the  teeptre  departed  from 
Jndah  by  degrees.  (  2.)  To  an  everlasting  Successor,  a  King  that 
should  descend  from  his  loins,  of  the  increase  of  whose  f/overnmcnt 
and  peace  there  shall  be  no  end.  St.  Pelcr  applies  this  to  Christ, 
nav,  he  tells  us,  that  David  himself  so  uudersiood  it;  (Acts,  2.  30.) 
Ife  kneiv  that  God  had  sirorn  with  an  oath  to  him,  that  of  the 
frvit  of  his  loins,  according  to  the  flesh,  he  nonld  raise  vp  Christ 
to  sit  on  his  throne;  and  in  the  fulness  of  time  he  did  so,  and 
pave  him  the  throne  of  his  father  Darid,  Luke,  1.  32.  He  did 
fulfil  the  condition  of  the  promise,  he  kept  God's  covenant  and 
his  testinionv,  did  his  Father's  will,  and  in  all  things  pleased  him, 
and  therefore  to  him,  aiid  his  spiritual  seed,  the  promise  shall  be 
made  good;  he,  and  the  children  God  has  given  him,  all  believers, 
shall  sit  npon  the  throne  for  evermore.  Rev.  3.  21 . 

2.  God  chose  Zion  hill  for  the  holy  hill,  and  confirmed  his 
choice  bv  the  delight  he  took  in  it,  v.  13, 14.  He  chose  the  monnt 
Zion  which  he  loved :  (7f!.68.)  he  chose  it  for  the  habitation  of  his 
ftrk,  and  said  of  it,  This  is  my  rest  for  ever,  and  not  my  residence 
for  a  time,  as  Shiloh  was.  Zion  was  the  city  of  David,  he  chose 
it  for  the  roval  citv,  because  God  chose  it  for  the  holy  cily.  God 
said,  Here  uill  I  dwell,  and  therefore  David  said,  Here  will  J 
dwell,  for  he  adhered  to  his  principle.  It  is  good  for  me  to  be  near 
to  God.  Zion  must  be  here  looked  upon  as  a  type  of  the  gospel- 
church,  which  is  called  monnt  Zinn,  (Heb.  12.22.)  and  in  it 
what  is  here  said  of  Zion  has  its  full  accomplishment.  Zion  was 
long  since  ploughed  as  a  field,  but  the  church  of  Christ  is  the  house 
of  the  living  God,  (1  Tim.  3.  1.5.)  and  it  is  his  res/ /or  ere/-,  and 
shall  be  blessed  willi  his  presence  always,  even  to  the  end  of  llie 
world.  The  delic'ht  God  takes  in  his  church,  and  the  continuance 
of  his  presence  with  his  church,  are  the  comfort  and  joy  of  all  its 
members. 

IL  The  choice  blessings  God  has  in  store  for  David's  house, 
and  Zion  hill.     Whom  God  chooses  he  will  bless. 

1.  God,  having  chosen  Zion  hill,  promises  to  bless  that,  (l.)With 
the  blessings  of  the  life  that  now  is;  for  godliness  has  the  promise 
of  ihem,  11.15.  The  earth  shall  yield  her  increase;  wti.rre  religion 
U  set  up,  there  shall  be  provision,  and  in  blessing  God  will  bless 
i^',  (07.6.)  he  will  surely  and  abundantly  bless  it.     And  a  little 

VOT..  II.  IIG 


provision,  with  an  abundant  blessing  upon  it,  will  be  mon;  service* 
able,  as  well  as  more  comfortable,  than  a  great  deal  wiUioiil  that 
blessing.  God's  people  have  a  special  l)lessing  ujjon  common 
enjoyments,  and  that  blessing  puts  a  peculiar  sweetness  into 
them.  Nay,  the  promise  goes  further;  I  will  satisfy  her  poor 
with  bread.  Zion  has  her  own  |)oor  to  keep;  and  it  is  promised 
that  Gud  will  take  care  even  of  ihem.  [  1.]  By  his  provideiico 
they  shall  be  kejit  from  wanting,  Ihey  shall  have  provision  enough. 
If  there  be  scarcity,  the  poor  are  the  first  that  feel  it,  so  that  it 
is  a  sure  sign  of  plenty  if  they  have  sufficient.  Zion's  poor  shall 
not  want,  for  God  has  obliged  all  llic  sons  of  Zion  to  be  charitable 
to  the  poor,  according  to  their  ability,  and  the  church  must  take 
care  that  they  be  not  neylected.  Acts,  (5.1.  [2.]  By  his  grace, 
they  shall  be  kejit  from  complaining;  though  they  have  but  dry 
bread,  yet  they  sliall  be  satisfied.  Zion's  ])oor  have,  of  all  others, 
reason  to  be  content  wiih  a  lillle  of  this  world,  because  thev  have 
belter  things  prepared  for  them.  And  this  may  be  understood 
spiritually  of  the  jtrovision  thai  is  made  for  the  soul,  in  the  word 
and  ordinances;  God  will  abundantly  bless  that  for  the  riourisli- 
ment  of  the  new  man,  and  satisfy  the  poor  in  spirit  with  the  bread 
of  life.  What  God  sanctifies  to  us,  we  shall  and  may  be  satisfied 
with. 

(2.)  With  the  blessings  of  the  life  that  is  to  come,  things 
pertaining  to  godliness;  (y.lC.)  which  is  an  answer  to  the  prayer, 
V.  9.  [1.]  It  was  desired  that  the  priests  might  be  clothed  icilh 
righteonsness;  it  is  here  promised  that  God  will  clothe  them  with 
salvation;  not  only  save  them,  but  make  them  and  their  admi- 
nistrations instrumental  for  the  salvation  of  his  people;  they  shall 
both  save  themselves  and  those  that  hear  them,  and  add  those  to 
the  chnrch  that  shall  be  saved.  Note,  Whom  God  clothes  with 
righteousness  he  will  clothe  with  salvation;  we  must  pray  for 
righteousness,  and  then  with  it  God  will  give  salvation.  [2.]  It 
was  desired  that  the  saints  mjj^ht  shout  for  joy;  it  is  promised  that 
they  shall  shout  aloud  for  joy .  God  gives  more  than  we  ask,  and 
when  he  gives  .salvation  he  will  give  an  abundant  joy. 

2.  God,  having  chosen  David's  family,  here  promises  to  bless 
that  also  with  suitable  blessings. 

(1.)  Growing  power;  There,  tn  Z\on,  will  I  make  the  horn  of 
David  to  hud,  v.  17.  The  royal  dignity  shall  increase  more  and 
more,  and  constant  additions  be  made  to  the  lustre  of  it.  Christ 
is  the  Horn  of  salvation,  denoting  a  plentiful  and  powerful  salva- 
tion,  which  God  has  raised  up,  and  made  to  bud,  in  the  house  of 
his  servant  Davtd.  David  had  promised  to  use  his  power  for 
God's  glory,  to  cut  off  the  horns  of  the  wicked,  and  to  exalt  the 
horns  of  the  righteous;  (75.10.)  in  recompence  for  it,  God  here 
promises  to  make  his  horn  to  bud,  for  to  them  that  have  power, 
I  and  use  it  well,  more  shall  be  given. 

( 2.)  Lasting  honour ;  I  have  ordained  a  lamp  for  mine  anointed. 
Thou  wilt  light  my  candle;  (18.  28.)  that  lamp  is  likely  to  burn 
bright  which  God  ordains.  A  lamp  is  a  successor;  for,  when  a 
lamp  is  almost  out,  another  may  be  lighted  by  it:  it  is  a  succes- 
sion ;  for  bv  this  means  David  shall  not  want  a  man  to  stand 
before  God.     Christ  is  the  Lamp  and  the  Light  of  the  world. 

(3.)  Conijilele  victory;  His  enemies,  who  have  formed  design 
against  him,  n  ill  I  clothe  with  shame,  when  they  shall  see  their 
designs  baffled.  Let  the  enemies  of  all  good  governors  expect  to 
be  clothed  with  shame,  and  especially  the  enemies  of  the  Lord 
Jesus  and  his  government,  who  shall  rise,  in  the  great  day,  to 
everlasting  shame  and  contempt. 

( 4.)  Universal  prosperity  ;  Upon  himself  shall  his  crown  flourish, 
his  government  shall  be  more  and  more  his  honour.  This  was 
to  have  its  full  accomplishment  in  Jesus  Christ,  whose  crown  of 
honour  and  |)ower  shall  never  fade,  nor  the  flowers  of  it  wither. 
The  crowns  of  earthly  princes  endnre  not  to  all  generations,  J^rov. 
27.24.)  but  Christ's  crown  shall  endure  to  all  eternity,  and  the 
crowns  reserved  for  his  faithful  subjects  are  such  us  Jade  not  away. 

PSALM  CXXXIII. 

TItis  ptalm  is  a  brief  encomium  on  unity  and  brotherly  lore,  uhich.  if  we  did  nt 
see  tlie  miseries  of  discord  among  men,  ice  should  ihmlc  needless ;  but  we  cmnot 
tay  too  much,  it  u-ere  trell  if  we  could  say  enough,  lo  persuade  iHoy  e  (o  Int 


PSALMS.  CXXXIII,  CXXXIV. 


Brotheily  Love. 


together  in  piace.  Some  cmijtctiire  tlmt  Diirid  penned  it  upon  cecasion  of  the 
union  between  the  tribes,  when  thnj  all  met  iiiianimoushj  to  make  him  king. 
It  is  a  psiilm  nf  freneral  use  tn  all  sueietiex,  lesser  anil  liirf-er,  eivit  and  snored. 
Here  i.<,  I.  The  doetriiie  laid  don-n  nf  the  happiness  itf  hrotherhj  hv^,  r.  I. 
//.  The  illiistrnli.in  of  that  dnetrine,  in  twn  simililudes,  i\  2.  3.  111.  The 
proof  oj  it,  in  a  good  reason  fiiven  for  it ;  (v.  3.)  ami  then  ue  are  left  tn  make 
the  apjliention,  irhieh  tec  oii^ht  to  do  in  singini^-  it,  prorokin';  iiui;ielves  and 
one  another  to  holy  lore.  The  contents  of  this  psalm,  in  onr  Bibles,  are  short, 
hut  vtri/  proper  ;  it  is  the  benefit  of  the  commnnion  of  saints. 

A  song  of  degrees  of  David. 

1.  TTJl^^HOLU,  how  s;ood  and  how  pleasant  it  is 
X3     for  brethren  to  dwell  together  in  unity? 

2.  Jt  is  like  the  precious  ointment  npon  the  head, 
that  ran  down  upon  the  beard,  even  Aaron's  beard  ; 
that  went    down    to    the  skirts  of   liis  oarmenls; 

3.  As  the  dew  of  Hermon,  a?id  os  the  dew  that 
descended  upon  the  mountains  of  Zion:  for  there 
the  Lord  commanded  the  blessing,  even  life  for 
evermore. 

Here  sec,  1.  What  it  is  that  is  commended ;  brethren's  dwellinff 
together  in  niiilti :  nut  onlv  not  quarrelling,  and  devouring  one 
another,  Liit  deli^htina;  in  each  other  with  mutual  endearments, 
and  |)romotino  cacli  other's  welfare  with  mutual  services.  Some- 
times it  is  cho'^eu,  as  the  best  expedient  for  preserving  peace,  that 
brethren  should  live  asunder  anti  at  a  distance  from  eacii  other ;  that 
indeed  may  prevent  enmity  and  strife,  (Gen.  13.  9.)  hut  tlie  good- 
ness and  pleasantness  ?l\i^ ,  for  brethren  to  dwell  ioyelher,  and  so  to 
dwell  in  unilij ;  to  dwell  even  as  one,  so  some  read  it ;  as  having 
one  heart,  one  soul,  one  interest.  David  had  nianv  sons  by  manv 
wives;  probably,  he  penned  this  psalm  for  their  instruction,  to 
engage  them  to  love  one  another;  which,  if  they  had  done,  much 
of  the  mischief  that  arose  in  his  family  had  been  hap)>ilv  prevented. 
The  tiibes  of  Israel  had  long  had  separate  interests,  during  the 
government  of  the  Judges,  and  it  was  often  of  bad  consequence; 
but  now  that  they  were  united  under  one  common  head,  he  would 
have  tliem  sensible  how  much  it  was  likely  to  be  for  their  advan- 
tage ;  especially  since  now  the  ark  was  fixed,  and  with  it  the 
place  of  their  rendezvous  for  public  worship,  and  the  centre  of 
their  unity.     Now  let  them  live  in  love. 

2.  How  commendable  it  is ;  Behold,  how  good  and  how  pleasant 
it  is!  It  is  good  in  itself,  agreeable  to  the  will  of  God,  the 
conformity  of  earth  to  heaveu.  It  is  good  for  us,  for  onr  honour 
and  comfort;  it  is  pleasant  and  pleasing  to  God  and  all  good  men  ; 
it  brings  constant  delight  to  those  who  do  thus  live  in  unity. 
Sehold,  how  good!  We  cannot  conceive  or  express  the  aoodncss 
and  pleasantness  of  it.  Behold,  it  is  a  rare  thing,  and  therefore 
admirable.  BehoUl,  and  wonder  that  there  should  be  so  much 
goodness  and  pleasantness  among  men,  so  much  of  heaveu  on  this 
earth  !  Behold,  it  as  an  amiable  thing,  which  will  attract  our 
hearts.  Behold,  it  as  an  exemplary  thing,  which,  where  it  is,  is 
to  he  imitated  by  us  with  a  holy  emulation. 

3.  How  the  pleasantness  of  it  is  illustrated.  (1.)  It  is  fragrant 
as  the  holy  anointing  oil,  which  was  strongly  perfumed,  and  dif- 
fused its  odours,  to  the  great  delight  of  all  the  by-standers,  when 
it  was  poured  upon  the  head  of  Aaron,  or  his  successor  the  high 
priest,  so  plentifully,  that  it  ran  down  the  face,  even  to  the  collar  or 
binding  of  llie  garment,  v.  2.  [1.]  This  was  holy  ointment;  such 
must  (lur  hrcjlherly  love  be,  with  a  pure  heart,  "devoted  to  God. 
We  must  love  Il<  111  that  are  hcf:^ollcn,  for  his  sake  that  begat, 
lJoliii,5. 1.  [2.]  riiis  oiiiliiieiit  was  a  coiiqiosition  made  up  bv 
a  di\ine  dispensatory;  God  appointed  the  ingredients  and  the 
quantities.  Thus  believers  are  tatifiht  nf  God  to  love  one  another ; 
it  is  a  grace  of  his  worUing  in  us.  [  :j.]  It  was  very  precious,  and 
Ihe  like  to  it  wns  not  to  be  ma<le  fur  a'ly  common  use.  Thus  holy 
love  is,  in  tlie  sight  of  God,  of  or.ai  pVicp ;  aiid  that  is  precious 
indeed,  which  is  so  in  G(id's  sight.  [4.]  It  was  n-rateful,  both  to 
Aaron  himself  and  to  all  about  him;  so  is  l;oly  love  ;  it  is  like 
ointment  and  perfume  which  rejoice  the  Ite.art.  Christ's  love  to 
mankind    was   pai  t   ol    that   oil  of  gladnest  with  which   he   was 


anointed  above  his  fellows.  [5.]  .Aaron  jnd  his  sons  were  not 
admitted  to  minister  unto  the  Lord  till  thev  were  anointed  with 
this  ointment,  nor  are  our  services  acceptable  to  God  without  this 
holy  love;   if  we  have  it  not,  we  are  nothing,    1  Cor.  13. 1,  2. 

(2.)  It  is  fructifying;  it  is  profitable  as  well  as  pleasing;  it  is 
as  the  dew;  it  brings  abundance  of  blessings  along  with  it,  as 
niimeTims  as  the  drops  of  dew.  It  cools  tjie  scorching  heat  ol 
meii'S  passions,  as  the  evening  dews  cool  the  air  and  refresh  the 
earth.  It  contributes  very  nnich  to  our  fruitfulness  in  every  thing 
that  is  good,  it  moistens  the  heart,  and  makes  it  tender  and  fit  to 
receive  the  good  seed  of  the  word  ;  as,  on  the  contrary,  malice  and 
bitterness  iujfit  us  to  receive  it,  1  Pet.  2.1.  It  is  as  the  dew  of 
Ilermoii,  a  common  hill;  for  brotherly  love  is  the  beauty  and 
benefit  of  civil  societies;  ojid  as  the  dew  that  descended  upon  the 
mountains  (f  Zion,  a  holy  hill,  for  it  contributes  greatly  to  the 
fruitfulness  of  sacred  societies.  Bolh  Hermon  and  Zion  will 
wither  without  this  dew.  It  is  said  of  the  dew,  that  it  tarriethnet 
for  man,  nor  waitetli  for  the  sons  of  men,  Mic.  5.  7;  Nor  should 
our  love  to  our  brethren  stay  for  theirs  to  us,  that  is  publican's 
love;   but  should  go  before  it,  that  is  divine  love. 

4.  The  proof  of  the  excellency  of  brotherly  love.  Loving 
people  are  blessed  people.     For, 

(1.)  Thev  arc  blessed  of  God,  and  therefore  blessed  indeed. 
There,  where  brethren  dwell  together  in  unity,  the  Lord  commands 
the  blessing,  a  complicated  blessing,  including  all  blessings.  It  is 
God's  prerogative  to  command  the  blessings,  man  can  but  beg  a 
blessing.  Blessings,  according  to  the  promise,  are  commanded 
blessings,  for  he  has  commanded  his  covenant  fur  ever.  Blessings 
that  take  effect,  are  commanded  blessings,  for  he  speaks  and  it  is 
done. 

(2.)  They  are  everlastingly  blessed.  The  blessing  which  God 
commands  on  them  that  dwell  in  love,  is,  life  for  evermore;  that 
is  the  blessing  of  blessings.  They  that  dwell  in  love,  not  only 
dwell  in  God,  but  do  already  dwell  in  heaven.  As  the  perfection 
of  love  is  the  blessedness  of  heaven,  so  the  sincerity  of  love  is  the 
earnest  of  that  blessedness.  They  that  live  in  love  and  peace,  shall 
have  the  God  of  love  and  peace  with  them  now,  and  they  shall  be 
with  him  shortly,  with  him  for  ever,  in  the  world  of  endless  love 
and  peace.     How  good  then  is  it,  and  how  pleasant ! 

PSALM   CXXXIV. 

This  is  the  last  of  the  fifteen  songs  of  degrees ;  imd  if  they  were  at  any  time  sung 
all  iou-ethcr  in  the  temple-serriee,  it  is  fitly  made  the  conclusion  of  them,  for 
the  design  of  it  is,  to  stir  up  the  ministers  to  go  on  with  their  work  in  the 
night,  when  Ihe  solemnities  of  the  day  were  occr.  Some  make  this  psalm  to  be 
a  dialogue.  1.  In  the  two  first  rerses,  the  priests  or  Lerites,  who  sat  up  all 
night  to  keep  the  ir  at  eh  if  the  house  of  the  Lord,  are  called  upon  to  spend 
their  time  tehile  they  tvere  upon  the  guard,  not  in  idle  talk,  but  in  the  acts  of 
deration.  11.  In  the  last  verse,  they  who  were  thus  catted  iipon  to  praise 
God,  pray  for  him  that  gare  them  Ihe  exhortation,  either  the  high  priest,  or 
the  captain  of  the  guard.  Or  thus;  Ihey  who  did  that  sirrice,  did  mutually 
exhort  one  another,  and  pray  for  one  another.  In  singing  this  p.salm,  we  must 
both  stir  up  ourselves  to  give  glory  to  God,  and  encourage  ourselves  lo  hope 
for  mercy  and  grace  from  him. 

A  song  of  degrees. 
1.  T3EH0LD,  bless  ye  the  Lord,  all  ^^e  servants 
_B3  of  the  Lord,  which  by  night  stand  in  the 
house  of  the  Lord.  2.  Lift  up  your  hands  m  the 
sanctuary,  and  bless  the  Lord.  3.  The  Lord 
that  made  heaven  and  earth  bless  tiiee  out  of  Zion. 

This  psalm  instructs  us  concerning  a  two-fold  blessing: 
1.  Our  blessing  God  ;   that  is,  speaking  well  of  him,  w  hich  here 
we  are  taught  to  do,  v.  1,  2. 

( 1.)  It  is  a  call  to  the  Levites  to  do  it ;  they  were  the  servants 
of  the  Lord  by  office,  appointed  to  minister  in  holy  things;  they 
attended  the  sanctuary,  and  kept  the  charge  of  the  house  of  the 
Lord,  Numb.  3.6,  &c.  Some  of  them  did  bg  night  stand  in  ihe 
house  of  the  Lord,  to  guard  the  holy  things  of  the  temple,  that  they 
migVit  not  be  profaned,  and  the  rich  things  of  the  temple,  that 
they  might  not  be  plundered.  While  the  ark  was  in  curtains,  there 
was  the  more  need  of  guards  upon  it.     Tliev  attended  likewKe  to 


PSALMS,  CXXXIV,  CXXXV. 


An  Invitation  to  Praise. 


nee  that  neither  Ihe  fire  on  Ihe  altar,  nor  the  lamps  in  the  candle- 
•tick,  went  out.  Probalily,  it  was  usual  for  some  dovout  and  pious 
Israelites  to  sit  up  with  iheui  ;  «p  read  of  one  that  dcparled  not 
from  the  temple  iii'iht  or  day,  Luke, '2.  :S7.  Now  these  are  here 
called  upon  to  bless  the  Lord.  Thus  Ihev  must  keep  themselves 
awake  bv  keepins;  tlieuiselves  eniploved;  thus  thrv  must  redeem 
time  for  holy  exercises:  and  how  can  we  speud  our  time  heller 
than  in  praisin;;  God?  It  would  be  an  excellent  piece  of  oood 
husbandry,  to  fill  up  the  vacancies  of  time  with  pious  meditations 
and  ejaculations  ;  and  surely  it  is  a  very  modest  and  reasonable 
demand  to  converse  with  God  when  we  have  nothing  else  to  do. 
They  who  stood  in  the  house  of  the  Lord,  must  remember  where 
they  were,  and  that  holiness  and  holy  work  became  that  house. 
Let  them  therefore  bless  the  I ord;  let  them  all  do  it  in  concert,  or 
each  by  himself;  let  them  lift  vp  their  hands  \n  the  doing  of  it, 
in  token  of  their  lifting;  up  of  their  hearts.  Let  them  lift  vp  their 
hands  in  holiness,  so  Dr.  Hammond  reads  it;  or  in  sanctification  ; 
as  it  is  fit  when  Ihev  lift  them  up  in  the  smtctuart/ ;  and  let 
them  remember,  that  when  they  were  appointed  to  wash  before 
they  went  in  to  minister,  they  were  thereby  taught  to  liftvp  holy 
hands  in  prayer  and  |)raise. 

(2.)  It  is  a  call  to  us  to  do  it,  who,  as  Christians,  are  made 
priests  to  our  God,  and  Levites,  Isa.66. 21.  We  are  the  servants 
of  the  Lord,  we  have  a  place  and  a  name  in  his  house,  in  his  sanc- 
tuary, we  stand  before  him  to  minister  to  him,  even  by  night  we 
are  under  his  eye,  and  have  access  to  him.  Let  us  therefore  bless 
the  Lord,  and  again  bless  him  ;  think  and  speak  of  his  glory  and 
goodness;  let  us  lift  up  our  hands  in  praver,  in  praise,  in  vows  ; 
let  Us  do  our  work  witli  dilinence  and  cheerfulness,  and  an  eleva- 
tion of  mind.  This  exhortation  is  ushered  in  with  Behold!  a  note 
commanding  attention.  Look  about  you.  Sirs,  when  you  are  in 
God's  presence,  and  conduct  yourselves  accordingly. 

2.  God's  blessing  us,  and  that  is  doing  well  for  us,  which  we 
are  here  taught  to  desire,  i'.3.  Whether  it  is  the  watchmen's 
blessing  their  captain,  or  the  Levites'  blessing  the  high  priest,  or 
whoever  was  their  chief,  as  many  take  it,  because  it  is  in  the 
•ingular  number.  The  Lord  bless  thee;  or  whether  the  blessing  is 
pronounced  by  one  upon  many.  The  Lord  bless  thee,  each  of  you 
in  particular,  thee  and  thee  :  you  that  are  blessing  God,  the  Lord 
bless  you;  is  not  material.  We  may  learn,  (l.)That  we  need 
desire  no  more  to  make  us  happy,  than  to  be  blessed  of  the  Lord, 
for  those  whom  he  blesses  are  blessed  indeed.  ( 2.)  That  blessings 
out  of  Zion,  spiritual  blessings,  the  blessings  of  the  covenant,  and 
of  communion  with  God,  are  the  best  blessings,  which  we  should 
be  most  earnest  for.  (3.)  It  is  a  great  encouragement  to  us,  when 
we  come  to  God  for  a  blessing,  that  it  is  he  who  mads  heanen  and 
earth,  and  therefore  has  all  the  blessinijs  of  both  at  his  disposal, 
the  upper  and  nether  springs.  (4.)  We  ought  to  beg  these  bless- 
ings, not  only  for  ourselves,  but  for  others  also ;  not  only,  The 
Lord  bless  me^  but.  The  Lord  bless  thee;  thus  testifying  our  belief 
of  the  fulness  of  divine  blessings,  that  there  is  enough  for  others 
as  well  as  for  us,  and  our  eood-will  also  to  others.  We  must  pray 
for  them  that  exhort  us.  Though  the  less  is  blessed  of  the  greater, 
(Heb.  7. 7.)  yet  the  greater  must  be  prayed  for  by  the  less. 

PSALM  CXXXV. 

fliis  is  one  of  the  HnlUluJnh-]walms ;  that  is  the  title  of  it,  and  that  is  the  Amen 
of  it,  both  its  alpha  and  its  omega,  I.  II  helping  irith  a  cult  to  praise  God, 
particularly  a  call  to  the  servants  of  the  Lord  lo  praise  him,  as  in  the  fore- 
going psalm,  r.  1..3.  II.  It  goes  on  In  furnish  us  irilh  matter  for  prahe. 
Olid  is  to  be  praised,  1 .  .4s  the  God  of , Jacob,  v.  4.  2.  ,4s  the  God  of  gods. 
r.  5.  3.  ,4s  the  God  of  the  irhole  world,  v.  fl,  7.  1.  As  a  terrible  God  to  the 
enemies  of  Israel,  r.  8 . .  1 1 .  r>.As  a  gracious  God  to  Israel,  both  in  what  he 
had  done  for  them,  and  what  he  would  do,  r.  12.  .  14.  G.  As  the  only  living 
God,  all  other  gods  being  vauily  and  a  lie,  r.  l.». .  IS.  ///,  /(  concludes  with 
another  exhortation  to  all  persons  concerned  to  praise  God,  r.  19..21.  In 
$.'nging  this  psalm,  our  hearts  must  be  filled,  as  well  as  our  moutlis,  with  the 
high  praises  of  God. 

1.  TIltvALSE  ye  the  Lord.   Piai'se  ye  tlie  name  of 

-I       tiie  Lord;  pi-aise  /lim,   O  ye  servants  of 

ihe  Lord.     2.  Ye  that  .stand  in  the  house  of  the 


Lord,  in  the  crjiirts  of  the  Intiiso  ol  our  Go«l. 
.3.  Pi-aise  the  Ix)i!u;  fur  Uie  Lord  in  "(lod :  sing 
praises  iinio  liis  naiiu' :  for//  is  plea.siiit.  4.  For 
the  Lord  lialli  chosen  Jacob  unto  himself,  and 
Israel  for  his  peculiar  treasure. 

Here  is, 

1.  The  duty  we  are  called  to  ;  lo  praise  the  Lord,  to  praise  his 
name;  praise  him,  and  again  praise  him.  We  must  not  only 
thank  him  for  what  he  has  <lone  for  us,  but  praise  him  for  what 
he  is  in  himself,  and  has  done  for  others;  take  all  occasions  to 
speak  well  of  God,  and  to  give  bis  truths  and  ways  a  good  word. 

2.  The  persons  that  are  called  upon  to  do  lliis;  the  servants  of 
the  Lord,  the  priests  and  Levites  that  stand  in  his  house,  and  all 
the  devout  and  pious  Israelites  that  st.ind  in  the  courts  of  his  house 
to  worship  there,  r.  2.  They  have  most  reason  to  praise  God, 
who  are  admitted  to  the  privileges  of  liis  house;  and  they  sec 
most  reason,  who  there  behold  his  beauty,  and  taste  his  bounty; 
from  them  it  is  expected,  for  to  that  end  they  enjoy  their  places. 
Who  should  praise  him,  if  they  do  not  ? 

3.  The  reasons  why  we  should  praise  God. 

(1.)  Because  he  whom  we  are  to  praise  is  good;  and  goodness 
is  that  which  every  body  will  speak  well  of.  He  is  good  to  all, 
and  we  must  give  him  the  praise  of  that;  his  goodness  is  his 
glory,  and  we  must  make  mention  of  it  to  his  glory. 

(2.)  Because  the  work  is  its  own  wages;  Sing  praises  to  his 
name,  for  it  is  pleasant.  It  is  best  done  with  a  cheerful  spirit, 
and  we  shall  have  the  pleasure  of  having  done  our  duty.  It  is  a 
heaven  upon  earth  to  be  praising  God;  and  the  pleasure  of  that 
should  quite  put  our  mouths  out  of  taste  for  the  pleasures  of  sin. 

(3.)  Because  of  the  peculiar  privileges  of  God's  people;  (v.  4.) 
The  Lord  hath  chosen  Jacob  to  himself,  and  therefore  Jacob  is 
bound  to  praise  him;  for  therefore  God  chose  a  people  to  himself, 
that  they  might  be  unto  \\\mfor  a  name  anda  praise;  (Jer.  13.  1  I.) 
and  therefore  Jacob  has  abundant  matter  for  praise,  being  thus 
dienified  and  distinijuished.  Israel  is  God's  peculiar  treasure 
above  all  people;  (Exod.19. 5.)  they  are  his  Segullah,  a  people 
appropriated  to  him,  and  that  he  has  a  delight  in,  precious  in  his 
sight,  and  honourable.  For  this  distinguishing,  surprising,  fft\our, 
if  the  seed  of  Jacob  do  not  praise  him,  they  are  the  most  unworthy, 
ungrateful,  people  under  the  sun. 

5.  For  I  know  that  the  Lord  is  ccreat,  and  t/iat 
our  Lord  is  above  all  p,ods.  G.  Whatsoever  the 
Lord  pleased,  that  did  he  in  heaven,  and  in  earth, 
in  the  seas,  and  all  deep  places.  7.  lie  causeth 
the  vapours  to  ascend  from  the  ends  of  the  earth; 
he  maketh  lightnings  for  the  rain;  he  iningeth  tiie 
wind  out  of  his  treasuries.  8.  ^Yho  smote  the  first- 
born of  Egypt,  both  of  man  and  beast.  9.  IV/io 
sent  tokens  and  wonders  into  the  midst  of  thee, 
O  Egypt,  upon  Pharaoh,  and  upon  nil  his  servants. 
10.  Who  smote  great  nations,  and  slew  mighty 
kings;  ll.Sihoti  king  of  the  Aniorites,  and  Og 
king  of  Bashan,  and  all  the  kingdoms  of  Canaan: 
12.  And  gave  their  laiid/or  an  heritage,  an  heritage 
unto  Israel  his  people.  13.  Thy  name,  O  Lord, 
enJuretli  for  ever;  aud  thy  memorial,  O  Lord, 
throughout  all  generations.  14.  For  the  Lord  will 
judge  his  people,  and  he  will  repent  himself  con- 
cerning his  servants. 

The  psalmist  had  suggested  to  us  the  goodness  of  God,  as   the 
proper  matter  of  our  cheerful  praises;   here  he  suggests  lo  us  the  . 
greatness  of  God,  as  the  proper  mailer  of  our  o»/«/ praises;  and  ou 
this  he  is  most  large,  brcatis;-  tl.is  we  are  b.-r  'orward  to  consider 


PSALMS,  CXXXV, 


An  Invitation  to  Praise. 


r.  He  asserii  Hie  doctrine  of  God's  greatness;  (v.  5.)  The  Lord 
is  great:  great  indeed,  who  knows  no  limits  of  time  or  place. 
He  asserts  it  with  assurance,  "  I  iinow  lliat  he  is  so  ;  know  it  not 
onU-  l)v  observation  of  the  proofs  of  it,  hut  hy  i)eiief  of  the  revela- 
tion of  it.  I  know  it ;  I  am  sure  of  if,  I  know  it  hy  my  own  expe- 
rience of  tlie  divine  greatness  working  on  my  soul."  He  asserts  it 
witli  a  holv  defiance  of  all  pretenders,  though  they  should  join  in 
confederacy  aqrainst  him  ;  he  is  not  only  above  any  god,  but  above 
all  gods,  infinitely  al)0ve  them,  betwixt  him  and  them  there  is  no 
comparison. 

1*1.  He  proves  him  to  be  a  great  God,  by  llie  greatness  of  his 
power,  V.  6.  1.  He  has  an  absolute  power,  and  may  do  what  he 
will ;  Whatsoever  the  Lord  pleased,  that  did  he,  and  none  could 
controul  him,  or  sav  unto  him.  What  doest  thou?  He  does 
what  he  |)leases,  because  he  pleases,  and  gives  not  account  of  any 
of  his  matters.  2.  Me  has  an  almighty  power,  and  can  do  what 
he  will;  if  he  will  work,  none  shall  hinder.  3.  This  absolute 
.'ilmighlv  power  is  of  universal  extent;  he  doeth  what  he  will,  m 
heaven,  in  earlli,  in  the  seas,  and  in  all  the  deep  plaees  that  are  in 
the  bottiun  of  tt;e  sea  or  the  bowels  of  the  earth.  The  gods  of 
the  heathen  can  do  nothing;  but  our  God  can  do  any  thing,  and 
does  do  every  thins. 

HI.  He  gives  instances  of  his  great  power. 

1.  In  the  kingdom  of  nature,  v.  7.  All  the  powers  of  nature 
prove  the  greatness  of  the  (iod  of  nature,  from  whom  they  art 
derived,  and  on  whom  they  defiend.  The  chain  of  natural  causes 
was  not  only  framed  bv  him  at  first,  but  is  still  ])reserved  by  him. 
(1.)  It  is  by  his  power  that  exhalations  are  drawn  up  from  the 
terraqueous  globe;  the  heat  of  the  sun  raises  ihem,  but  it  has 
that  power  from  God,  and  therefore  it  is  given  as  an  instance  of 
the  glorv  of  God,  that  nothing  is  hid  from  the  heat  of  the  sun, 
19.6.  He  causes  the  vapours  to  ascend  (not  only  nnhelped,  but 
unseen,. bv  us)  from  the  earth,  from  the  ends  of  the  earth,  that 
is,  from  the  seas,  by  which  the  earth  is  surrounded.  (2.)  It  is  he 
who,  out  of  those  vapours  so  raised,  forms  the  rain,  so  that  llip 
earth  is  no  loser  by  the  vapours  it  sends  np,  for  they  are  retnrne(\ 
with  advantage  in  fruitful  showers.  (3.)  Out  of  the  same  vanoiir?: 
(such  is  his  wonderful  power)  he  makes  lightnings  for  the  rain, 
by  them  he  opens  the  bottles  of  heaven,  and  shakes  the  cl.nids, 
that  they  may  water  the  earth.  Here  are  fire  and  water  thoroiiahh 
reconciled  by  Divine  Omnipotence.  They  come  together,  and  yel 
the  water  does  not  quench  the  fire,  nor  the  fire  lick  up  the  water, 
as  fire  from  heaven  did  when  God  pleased,  1  Kings,  18. 38. 
(4.)  The  same  exhalations,  to  serve  another  purpose,  are  converted 
into  winds,  which  blow  where  they  list,  from  what  point  of  the 
compass  lliev  will,  and  we  are  so  far  from  directing  them,  that  we 
cannot  tell  whence  they  come  or  whither  they  go,  but  God  brings 
them  out  if  his  treasuries  with  as  much  exactness  and  design  as  a 
prudent  prince  orders  money  to  issue  out  of  his  exchequer. 

2.  In  the  kingdoms  of  men;  and  here  he  mentions  the  great 
things  God  had  formerly  dor.e  for  his  people  Israel,  which  were 
proofs  of  God's  greatness  as  well  as  of  his  goodness,  and  confirma- 
tions of  the  truth  of  the  scriptures  of  the  Old  Testament,  which 
began  to  be  written  by  Moses,  the  person  employed  in  working 
those  miracles.  Observe  God's  sovereign  dominion,  and  irrc- 
sistilile  power,  (1.)  In  bringing  Israel  out  of  Egypt,  humbling 
Pharaoh  bv  many  plagues,  and  so  forcing  him  to  let  them  go. 
These  plagues  are  called  tokens  and  wonders,  because  tliev  came 
not  m  the  common  course  of  providence,  but  there  was  something 
miraculous  in  each  of  them.  They  were  sent  upon  Pharaoh  and  all 
his  servant",  his  sid)|ects  ;  but  the  Israelites,  whom  God  claimed 
for  his  servants,  his  sons,  his  first-born,  his  free-born,  weis 
exempted  from  them,  and  no  plague  came  nigh  their  dw.'llinff. 
The  death  of  the  first-born,  both  of  men  ai,d  cattle,  was  the  heavies.' 
of  all  the  plagues,  and  that  wbith  gained  the  point.  (2.)  In  de- 
stroying the  kingdoms  of  Canaan  before  them,  r.lO.  They  that 
were  in  possession  of  tlie  land  designed  for  Israel,  had  all  possible 
advantages  for  keeping  possession;  the  people  were  nunjerons, 
nnd  warlike,  and  confederate  against  Israel  ;  they  were  irreal 
nations.  Yet  if  a  great  nation  has  a  meek  and  mean-spirited 
prince,  it  lie.s  exposed;   but  these  great  nations  had  mighlii  l.in<js, 


and  yet  they  were  all  smitten  and  slain  ;  Sihon  and  Og,  and  all 
the  kingdoms  of  Canaan,  v.  10,  11.  No  power  of  hell  or  earth 
can  prevent  the  accomplishment  of  the  promise  of  God,  when  the 
time,  the  set-time,  for  it,  is  come.  (3.)  In  settling  llieni  in  the 
land  of  promise.  He  that  gives  kingdoms  to  whomsoever  he 
pleases,  gave  Canaan  to  he  a  heritage  to  Israel  his  people.  It 
came  to  them  by  inherilaiice,  for  their  ancestors  had  the  promise 
of  it,  though  not  the  possession  ;  and  it  descended  as  an  inherit- 
ance to  their  seed.  This  was  done  long  before,  vet  God  is  now 
praised  for  it;  and  with  good  reason,  for  the  children  were  now 
enjoying  the  benefit  of  it. 

IV.  He  triumphs  in  the  perpetuity  of  God's  glory  and  grace. 
1.  Of  his  glory;  (r.  13.)  Thy  name,  O  God,  endures  for  ever. 
God's  manifestations  of  himself  to  his  people  have  everlasting 
fruits  and  consequences.  What  God  doeth,  it  shall  be  for  ever, 
Eccl.  3. 14.  His  name  endures  for  ever,  in  the  constant  and  ever- 
lasting praises  of  his  people;  his  memorial  endures,  has  endured 
hitherto,  and  shall  still  endure  throughout  all  generations  of  the 
church.  This  seems  to  refer  to  Exod.3. 15.  where,  when  God 
had  called  himself  the  God  of  Abraham,  Isaac,  and  Jacob,  he 
adds.  This  is  my  name  for  ever,  and  this  is  my  memorial  unto  all 
generations.  God  is,  and  will  be,  alwavs  the  same  to  his  church, 
a  gracious,  faithful,  wonder-working  God  ;  and  his  church  is 
iinci  will  be,  the  same  to  him,  a  thankful,  praising,  people;  ana 
duis  his  name  endures  for  ever.  2.  Of  his  grace;  he  will  be  kind 
to  his  people.  (1.)  He  will  plead  their  cause  against  others  that 
contend  with  them;  he  will  judge  his  people,  he  will  judge  for 
them,  and  will  not  suffer  them  to  be  run  down.  (2.)  He  will  not 
himself  contend  for  ever  with  Ihem,  but  will  repent  himself  con- 
cerning his  servants,  and  not  proceed  in  his  controversy  with 
them;  he  will  be  entreated  for  them,  or  lie  will  be  comforted 
concerning  them  ;  he  will  return  in  ways  of  mercy  to  them,  an<J 
will  de'ight  to  do  them  good.  This  verse  is  taken  from  the  song 
of  Moses,  Deut.32.3G. 

15.  Tiie  idols  of  tlie  heal  lien  are  silver  and 
gold,  the  work  of  men's  hands.  16.  They  have 
inoutlis,  but  they  speak  not;  eyes  have  tliey,  but 
they  see  not;  17.  They  have  ears,  but  they  hear 
not;  neither  is  there  a»i/  breath  in  their  mouths. 
18.  They  that  make  them  are  hke  unto  them:  so 
is  every  one  that  trusteth  in  them.  19.  Bless 
the  Lord,  O  house  of  Israel:  bless  the  Lord, 
O  house  of  Aaron:  20.  Bless  the  Lord,  O  house 
of  Levi:  ye  that  fear  the  Lord,  bless  the  Lord, 
21.  Blessed  be  the  Loud  out  of  Zion,  which  dwell- 
eth  at  Jerusalem.     Praise  ye  the  Lord. 

The  design  of  these  verses  is, 

1 .  To  arm  tlie  people  of  God  against  idolatry  and  all  false  wor- 
ships, by  shewing  what  sort  of  gods  they  were  that  the  heathen 
worshipped,  as  we  had  it  before,  115.4,&c.  (l.)They  were 
gods  of  their  own  making;  being  so,  they  could  have  no  jiower 
but  what  their  makers  gave  them;  and  ihen,  what  power  could 
their  makers  receive  from  them  ?  The  images  were  the  work 
of  men's  hands,  and  the  deitifs  that  were  supposed  to  inform 
them,  were  as  much  the  creatures  of  men's  fancy  and  imagination. 
(2.) They  had  the  shape  of  animals,  but  could  not  perform  the  least 
act,  no  not  of  the  animal  life.  They  could  neither  see,  nor  h(ar, 
Dor  speak,  nor  so  much  as  breathe;  and  therefore  to  make  them 
with  eyes,  and  ears,  and  mouths,  and  nostrils,  was  such  a  jest, 
that  one  would  wonder  how  reasonable  creatures  could  suffer 
themselves  to  be  so  imposed  upon,  as  to  expect  any  good  from 
such  mock-deities.  (3.)  Their  worshippers  were  llieiefore  as 
itupid  and  senseless  as  they  were :  both  those  that  made  them 
to  be  worshipped,  and  those  that  trusted  in  them  when  Ihev  were 
made,  r.  18.  The  worshipping  of  such  gods  as  were  the  objects 
if  sense,  f.nd  senseless,  made  the  w()rshi|)pers  sensual  and  «en£el38& 


PSALMS,  CXXXV,  CXXXVl. 


An  Invitation  to  Praise. 


f.-l  our  worshipping  of  a  Coi!    ll.;>l  is  a  Spirit,  inuke  us  spiritual 
jiid  wi«e. 

2.  To  stir  up  the  people  of  (iod  Id  true  devotion  in  the 
ivorsiiip  of  the  true  God,  r.l!)..21.  Tlie  more  deploralile  Ihe 
tondilion  of  the  Genlile  nations  that  worsiiip  iddls  is,  t)u'  more 
are  we  bound  to  Ihanit  (iod  tl'.at  \\c  know  ijcller.  'I'lieicfore, 
(1.)  Let  IIS  set  ourselves  about  the  acts  of  devotion,  and  euiplov 
uurselves  in  them;  Bless  the  Lord,  and  a;iain,  and  aijain,  h/css  the 
Lord.  In  the  |)arallel  place,  (115.  9.. 11.)  by  way  of  inference, 
fmni  the  impotency  of  idols,  the  duty  thus  pressecl  upon  us,  is, 
to  trust  ill  the  Lord;  here,  to  bless  him;  by  puttinp;  our  trust  in 
(jod,  we  s,ive  glory  to  him,  and  they  that  depend  upon  God  shall 
not  want  uuilter  of  thanksgiving  to  him.  All  persons  that  knew 
(iod  are  heie  called  to  praise  him:  the  house  of  Lsracl,  llie 
nation  in  general  ;  the  house  of  Aaron,  and  the  house  of  Levi,  the 
Lord's  ministers  that  attended  in  his  sanctuary ;  and  all  others  thai 
feared  the  Lord,  though  they  were  not  of  the  house  of  Israel. 
(2.)  Let  God  have  the  glory  of  all;  Blessed  be  the  Lord.  The 
tribute  of  praise  arises  out  of  Zion;  all  God's  works  do  praise 
biui,  but  his  saints  bless  him  ;  and  they  need  not  go  far  to  pay 
their  tribute,  for  he  dieells  in  Jerusalem,  in  his  church,  whicli 
they  are  members  of,  so  that  he  is  always  nigh  unto  them  to 
receive  their  Iiomage.  The  condescensions  of  his  grace,  in 
dwellin.g  with  men  upon  the  earth,  call  for  our  grateful  and 
thankful  returns,  and  our  repeated  Hallelujahs. 

PSALM  CXXXVL 

ITi^  scofe  of  this  jisalm  is  the  same  uilh  that  nf  the  foregoing  psalm,  hut  there 
is  something  very  siit^uUtr  in  the  comj/osition  of  it ;  for  the  latter  half  of  eaeli 
verse  is  the  same,  repeated  thrmiglwut  the  psalm,  for  liis  mercy  endiircth  for 
ever,  and  yet  no  vain  repetition.  It  is  allowed  that  such  hurtheiis,  or  keep- 
ings, as  we  call  them,  add  very  much  to  the  beauty  cf  a  song,  and  help  to  mfike 
it  jno*:in^  and  affecting;  nor  can  any  verse  contain  more  weighty  matter,  or 
more  worthy  to  be  thus  repeated,  than  this,  that  God's  merry  endiirelfi  for 
ever;  and  the  repetition  of  it  here  Itvcnty-six  times,  intimates,  1.  That  God's 
mercies  to  his  people  arc  thus  repeated  and  drawn,  as  ii  were,  with  a  continiiando 
from  the  beginning  to  the  end,  with  a  progress  and  advance  in  infinitum. 
2.  That  in  every  particular  favour  we  ought  to  take  notice  of  the  mercy  of  God, 
and  to  take  notice  of  it  as  enduring  still,  the  same  now  that  it  has  been,  und  en- 
during for  ever,  the  same  alu-ays  that  it  is.  3.  That  the  everlasting  couiinuanei 
of  the  mercy  of  God  is  very  7nuch  his  honour,  and  that  jrhich  he  glories  in,  and 
very  much  tite  saints*  comfort,  and  that  which  they  glory  in.  It  is  that  ichich 
therefore  our  hearts  should  be  full  of,  and  greatly  affected  with,  so  that  the 
most  frequent  mention  of  it,  instead  of  cloying  us,  should  raise  us  ihe  mare, 
because  ii  will  be  the  subject  of  our  praise  to  all  eternity.  This  7nost  e.rceUent 
sentence,  that  God's  mercy  endiirctit  for  ever,  is  magnified  above  all  the 
truths  concerning  God,  not  only  by  the  repetition  of  it  here,  but  by  the  signal 
tokens  of  divine  acceptance  with  which  God  owned  ihe  singing  of  it,  both  in 
Solomon's  lime,  (2Chron. 5.  \'i.  when  they  sang  these  teords,  for  liis  mercy 
endiiretli  for  e\er,  the  house  was  filled  with  a  cloud,)  ami  in  Jehoshaphat's 
time  ;  (when  they  sang  these  words,  God  gave  them  victoru,  2('hrun.20.2l,22.) 
which  should  make  us  love  to  sing,  His  mercies  sure  do  still  endure,  eternally. 
We  must  praise  God,  I.  As  great  and  good  in  himself,  v.  1 .  .3.  //.  .is  the 
Creator  of  the  world,  v.  5.  .i).  III.  .is  Israel's  God  and  Saviour,  v.  W.  .22. 
IV.  .is  our  Redeemer,  r.  2,1, 24.  V.  As  ihe  great  Benefactor  of  the  whole 
creation,  and  God  over  all,  blessed  for  evermore,  t>.25,26. 

i- i~\  GIVE  thaiiks  unto  the  Lord;  for  he  is 
\^  sjood :  fof  his  mercy  eudureth  for  ever. 
2.  O  give  thanks  unto  the  God  of  gods:  for  his 
mercy  enduretli  for  ever.  8.  O  give  thanks  to  the 
Lord  of  lords:  for  his  mercy  endurelh  for  ever. 
4.  To  him  who  alone  doeth  great  wonders:  for  his 
mercy  enduretli  for  ever.  5.  To  him  that  by  wis- 
dom made  the  heavens:  for  his  mercy  enduretli 
lor  ever.  6.  To  him  tliat  stretched  out  the  earth 
above  the  waters:  for  his  mercy  enduretli  for  ever. 
'/.To  him  that  made  great  lights:  for  his  mercy 
findureth  for  ever:  8.  The  sun  to  rule  by  day: 
for  his  mercy  endurelh  for  CA'er:  9.  The  moon 
and  stars  to  rule  bv  night:  for  his  mercy  endureth 
for  eve;- 


The  duty  we  are  here  again  and  again  called  to,  is,  to  givt 
thanks,  to  offer  the  sacrificje  of  praise  continually,  not  tlie  fruits  of 
our  ground  or  cattle,  but  the  fruit  of  our  lips,  giv'iny  Ihaiihs  to  his 
name,  Heli.  13.  13.  We  are  never  so  earnestly  called  upon  to 
pray  and  repent,  as  to  r/ive  thanks;  for  it  is  the  will  of  God  that 
we  sliouid  abiiuinl  most  in  the  most  pleasant  exercises  of  religion, 
in  that  wliich  is  the  work  of  heaven. 

Now  ben'  observe, 

1.  Wlioui  we  uHist  give  thanks  to;  to  him  that  we  receive  all 
good  from,  to  the  Lord,  Jehovah,  Israel's  God,  (f.  1.)  the  God  of 
(jods,  I  lie  (iod  whom  annels  adore,  from  whom  magistrates  derive 
their  jiower,  and  by  whom  all  pretended  deities  are  and  shall  be 
conquered;  (v. 2.)  to  the  Lord  of  lords,  the  Sovereign  of  all 
sovereigns,  the  Stav  an<l  Supporter  of  all  supports,  v.  3.  In  all 
our  adorations,  we  must  have  an  eye  to  God's  excellency  as 
transcendent,  and  to  his  power  and  dominion  as  unconte.stablv 
and  uncontronlably  supreme. 

2.  What  we  must  give  thanks  for;  not  as  the  Pharisee,  Ibat 
made  all  his  thanksgivings  terminate  in  his  own  praise  ;  God,  I 
thank  tlice,  that  I  am  so  and  so;  but  directing  them  all  to  God's 
glory. 

(i.'>  We  innst  give  thanks  to  God  for  his  goodness  and  mercv  ; 
(v.\.)  Give  thanks  to  Ihe  Lord,  not  only  because  he  doeth  good, 
but  because  he  is  good  ;  all  the  streams  must  be  run  up  to  llie 
fountain:  not  only  because  he  is  merciful  to  us,  but  liecanse  his 
mcicy  endures  for  ever,  and  will  be  drawn  out  to  those  tiint  shall 
come  after  ns.  We  must  give  thanks  to  God,  not  only  for  that 
mercy  which  is  now  handed  out  to  us  here  on  earth,  but  for  that 
which  shall  endure  for  ever  in  the  glories  and  joys  of  heaven. 

(2.)  We  must  give  God  thanks  for  the  instances  of  iiis  ;i!)wer 
and  wisdom.  In  general,  (e.4.)  he  alone  doeth  great  irnnders. 
The  contrivance  is  wonderful,  the  design  being  laid  by  infinite 
wisdom;  the  performance  wonderful,  being  put  in  execution  by 
infinite  power.  He  alone  doeth  marvellous  things;  none  besides 
cm  do  such  thmgs,  and  he  doeth  them  without  the  assistance  or 
advice  of  any  other. 

More  particularlv,  [1-]  He  made  the  heavens,  and  stretched 
them  out,  and  in  them  we  not  only  see  his  wisdom  and  power,  but 
we  taste  his  mercy  in  their  benign  influences;  as  long  as  the  hea- 
vens endure,  the  mercy  of  God  endures  in  them,  j;.5.  [2.]  Hr 
raised  the  earth  out  of  the  waters,  when  he  caused  the  dry  land 
to  appear,  that  it  might  be  fit  to  be  a  habitation  for  man,  and 
therein  also  his  mercy  to  man  still  endures;  (i'.6.)  lor  the  earth  hath 
he  given  to  the  children  of  men,  and  all  its  products.  [3.]  Having 
made  both  heaven  and  earth,  he  settled  a  correspondence  between 
them,  notwithstanding  their  distance,  by  making  the  sun,  moon, 
and  stars,  which  be  placed  in  the  firmament  of  heaven,  to  shed 
their  light  and  influences  u|)on  this  earth,  t'.7..J>.  These  are 
called  the  great  lights,  because  they  appear  so  to  us,  for,  other- 
wise, astronomers  tell  us,  that  the  moon  is  less  than  many  of  the 
stars,  but,  being  nearer  to  the  earth,  it  seems  much  greater.  They 
are  said  to  rule,  not  onlv  because  they  govern  the  seasons  of  the 
vcar,  but  because  thev  are  useful  to  the  world,  and  benefactors  are 
the  best  rulers,  Luke, 22.25.  But  the  empire  is  divided;  one 
rules  by  day,  the  other  by  night.  Cat  least,  the  stars,)  and  yet  ah 
are  subject  to  God's  direction  and  disposal.  Those  rulers,  therefore, 
which  the  Gentiles  idolized,  are  the  world's  servants,  and  God'i 
subjects ;   Sun,  stand  thou  still,  and  thou,  moon. 

10.  To  him  that  smote  Egypt  in  their  first-born: 
for  his  mercy  endureth  for  ever:  11.  And  brought 
out  Israel  from  among  them :  for  his  mercy  endureth 
for  ever:  12.  With  a  strong  hand,  and  with  a 
stretched  out  arm  :  for  his  mercy  endureth  for  ever. 
1.3.  To  him  which  divided  the  Red  sea  into  parts: 
for  his  mercy  endureth  forever:  14.  And  made 
Israel  topass'through  the  midst  of  it:  for  his  mercy 
endureth  for  ever  :  15.  But  overthrew  Pharaoh  and 
his  host  in  the  Red  sea-   for  his  mercy  cnduieth  for 


PSALMS,  CXXXVI,  CXXXVII. 


An  Invitation  to  Praise. 


ever.  16.  To  hin:  whicli  led  his  people  through 
the  wilderness:  for  liis  mercy  endureth  for  ever. 
17.  To  him  which  smote  great  kings  :  for  his  mercy 
tndurel h  ior  e\er:  18.  And  slew  famous  kings: 
for  his  mercy  endureth  forever:  19.  Sihonking 
of  tlie  Ainorites:  for  his  mercy  endureth  for  ever: 
20  And  Og  the  king  of  Bashan:  for  his  mercy 
endureth  for  ever:  21.  And  gave  their  land  for 
an  heritage:  for  liis  mercy  endureth  for  ever: 
22.  Even  an  heritage  imto  Israel  iiis  servant:  for 
his  mercy  endureth  for  ever. 

The  great  things  God  Hid  for  Israel,  \vlien  he  first  formed  them 
into  a  people,  and  set  up  liis  ivingdoni  among  them,  are  here  men- 
tioned, as  often  elsewhere  in  the  Psalms,  as  instances  both  of  the 
|)o\ver  of  God,  and  of  the  particular  kindness  he  had  for  Israel. 
See  135.  8,  &c. 

1.  He  brought  them  out  of  Egypt,  i'.10..12.  That  was  a 
mercy  which  endured  long  to  them,  and  our  redemption  by  Christ, 
which  was  typified  by  that,  does  indeed  endure  for  ever,  for  it  is 
an  eternal  redemption.  Of  all  the  plagues  of  Egypt,  none  is 
mentioned  but  the  death  of  the  first-born,  because  that  was  the  con- 
quering plague  ;  by  that,  God,  who,  in  all  the  plagues,  distinguished 
the  Israelites  from  the  Egyptians,  brought  them  at  last  from  among 
them  ;  not  by  a  wile,  but  with  a  strong  band,  and  an  arm  stretched 
out  to  reach  far,  and  do  great  things.  These  miracles  of  mercy, 
as  lliey  proved  Moses's  commission  to  give  law  to  Israel,  so  thev 
laid  Israel  under  lasting  obligations  to  obey  that  law,  Exod.20.2. 

2.  He  forced  them  a  way  through  the  Red  sea,  which  obstructed 
them  at  their  first  setting  out.  By  the  power  he  has  to  controul 
the  common  course  of  nature,  he  divided  tlie  sea  into  two  parts, 
between  which  he  opened  a  path,  and  made  Israel  to  pass  between 
the  parts,  now  that  they  were  to  enter  into  covenant  with  him  ; 
see  Jer.  34.  18.  He  not  only  divided  the  sea,  but  gave  his  people 
courage  to  go  through  it  when  it  was  divided  ;  which  was  an  in- 
stance of  God's  power  over  men's  hearts,  as  the  former  of  his  power 
over  the  waters.  And,  to  make  it  a  miracle  of  justice  as  well  as 
mercy,  the  same  Red  sea  that  was  a  lane  to  the  Israelites,  was  a 
grave  to  their  pursuers.  There  he  shook  off  Pharaoh  and  his  host. 

3.  He  conducted  them  through  a  vast  howling  wilderness ;  (i;.16.) 
there  he  led  them  and  fed  them;  their  camp  was  victualled  and 
fortified  by  a  constant  series  of  miracles  for  forty  years ;  though 
they  loitered  and  wandered  there,  they  were  not  lost.  And  in 
this,  the  raercv  of  God,  and  the  constancy  of  that  mercy,  were  the 
more  observable,  because  they  often  provoked  him  in  the  wilder- 
ness, and  grieved  him  in  the  desert. 

4.  He  destroyed  kinsjs  before  them,  to  make  room  for  them; 
fi'.l?,  18.)  not  deposed  and  banished  them,  but  smote  and  slew 
them;  in  which  appeared  his  wrath  against  hem,  but  his  mercy, 
his  never-failing  mercy,  to  Israel.  And  thai  which  magnified  it, 
was,  that  they  were  great  kings  and  famous  ktngs,  yet  God  sub- 
dued them  as  easily  as  if  they  had  been  the  least,  and  weakest, 
Rnd  meancRt,  of  the  children  of  men.  They  were  wicked  kings, 
and  then  their  grandeur  and  lustre  would  not  secure  them  from  the 
justice  of  God.  The  more  great  and  famous  they  were,  the  more 
did  God's  mercy  to  Israel  appear  in  giving  such  kings  for  them. 
Sihon  and  Og  are  particularly  mentioned,  because  they  were  the 
/wo  first  that  were  conquered  on  the  other  side  Jordan,  v.  19,  20. 
It  is  good  to  enter  into  the  detail  of  God's  favours,  and  not  to 
view  them  in  the  gross ;  and  in  each  instance  to  observe,  and  own, 
that  God's  mercy  endiirclk  for  ever. 

5.  He  put  them  in  (lossession  of  a  good  land,  r.2I,22.  He, 
whose  the  earth  is,  and  the  fulness  thereof,  the  world,  and  they 
that  dwell  therein,  took  land  from  one  people  and  gave  it  to  an- 
other, as  pleased  him.  The  inif/vily  of  tlie  Amorites  teas  7tow  full, 
«nd  therefore  it  was  taken  from  them  ;  Israel  was  his  scrvayit,  and 
though  they  had  been  provoking  in  the  wikieruess,  yet  ho  intended 
to  have  some  service  out  of  them,  fur  to  them  pertained  the  service 
«./  God.    As  he  said  to  the  Egyptians,  Let  iny  people  go,  so  to  the 


Canaanites,  Let  my  jipoplc  in,  that  they  may  serve  me.  In  this, 
God's  mercy  to  tliem  endureth  for  ever,  because  it  was  a  figure  ol 
the  heavenly  Canaan,  the  mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life. 

23.  Who  remembered  us  in  our  low  estate: 
for  his  mercy  endureth  for  ever:  24.  And  hath 
redeemed  us  from  our  enemies:  for  his  mercy 
endureth  for  ever.  25.  Who  givelh  food  to  all 
flesh  :  for  iiis  mercy  endureth  for  ever.  26.  O  give 
thatiks  unto  the  God  of  heaven  :  for  his  mercy 
endureth  for  ever. 

God's  everlasting  mercy  is  here  celebrated, 

1.  In  the  redemption  of  his  church  ;  (r.  23, 24.)  in  the  manv 
redemptions  wrought  for  the  Jewish  church,  out  of  the  hands  oi 
their  oppressors;  when,  in  the  years  of  their  servitude,  their  estate 
was  very  low,  God  remembered  them,  and  raised  them  u|)  saviours, 
thejudges,  and  David,  at  length,  by  whom  God  gave  them  rest  from 
all  their  enemies;  but  especially  in  the  greut  redemption  of  the  uni- 
versal church,  of  which  these  were  types,  we  have  a  great  deal  of  rea- 
son to  say,  "  He  remberedus,  the  children  of  men,  in  our  low  estate, 
in  our  lost  estate,y"or/Hs  mercy  endureth  for  ever :  he  sent  his  Son 
to  redeem  us  from  sin,  and  death,  and  hell,  and  all  our  spiritual 
enemies ;  for  his  mercy  endureth  for  ever ;  he  was  sent  to  redeem  us, 
and  not  the  angels  that  sinned  ;  for  his  mercy  endureth  for  ever." 

2.  In  the  provision  he  makes  for  all  the  creatures  ;  (j).25.)  He 
gives  food  to  all  flesh.  It  is  an  instance  of  the  mercy  of  God's 
providence,  that,  wherever  he  has  given  life,  he  gives  food 
agreeable  and  sufficient;  and  he  is  a  good  Housekeeper,  that 
provides  for  so  large  a  family. 

3.  In  all  his  glories,  and  all  his  gifts;  (i;.26.)  Give  thanks  to  the 
God  of  heaven;  this  denotes  him  to  be  a  glorious  God,  and 
the  glory  of  his  mercy  is  to  be  taken  notice  of  in  our  praises; 
the  riches  of  his  glory  are  displayed  in  the  vessels  of  his  mercy, 
Rom.  9. 23.  It  also  denotes  him  to  be  the  great  Benefactor,  foi 
every  good  and  perfect  gift  is  from  above,  from  the  Father  oi 
lights,  the  God  of  heaven;  and  we  should  trace  every  stream  U 
the  fountain;  this  and  that  particular  mercy  may  perliaps  enduia 
but  a  while,  but  the  mercy  that  is  in  God  endures  forever;  it  i) 
an  inexhaustible  fountain. 

PSALM  CXXXVII. 

There  are  divers  psalms  irhick  are  thought  to  have  been  penned  in  the  latter  days 
of  the  Jewish  church,  when  prophecy  was  near  expiring;,  and  the  canon  of  the 
Old  Testament  ready  to  be  closed  vp;  but  none  of  I  him  appears  so  plainly  to 
be  of  a  late  date  as  this,  u-liich  teas  penned  when  the  people  of  God  were  cnji- 
tives  JH  Babylon,  and  there  insulted  over  by  their  proud  oppressors  ;  probably 
it  was  toward  the  latter  end  of  their  capticity  ;  for  now  they  stiiv  the  destruc- 
tion of  Habyloti  hasteniiif^  on  apace,  (r.  8.)  tehich  teould  be  their  discharge. 
It  is  a  mouTiiful  psalm,  a  lamentation  ;  and  the  Septunfiint  makes  it  one  of  the 
lamentations  of  Jeremiah,  naming  him  for  the  author  of  it.  IJcre,  J.  The 
welanchi-'ly  captives  cannot  enjoy  themsclees,  v.  1,2.  II.  Thty  eiinnol  humour 
their  proud  oppressors,  r,  3,4.  III.  They  cannot  forget  Jerusalem,  v.  rt.ii. 
IV.  They  cannot  fornire  Edom  and  Babylon,  r.  7  .  .0.  In  singing-  this  psalm, 
tee  must  be  much  effected  with  the  (oncernments  of  the  church,  especially  thai 
part  of  it  that  is  in  affliction,  laying  the  sorrows  of  God's  people  near  our  hearts, 
comforting  ourselves  in  the  prosftect  of  the  deliverance  of  the  church,  and  tlii 
I'uin  of  its  enemies,  in  due  time,  but  carefully  avoiding  all  personal  animosities 
and  not  mixirtg  the  leaven  of  malice  with  our  sacrifices. 

1.  T>Y  the  rivers  of  Babylon,  there  we  sat  down, 
_i3  yea,  we  wept,  when  we  remembered  Zion. 

2.  We  hanged  our  harps  upon  the  willows  in  the 
midst  thereof.  3.  For  there  they  that  carried  us  away 
captive  required  of  us  a  song;  and  they  that 
wasted  us  required  of  us  mhih,  saijin<r,  sing  us  one 
of  the  songs  of  Zion.  4.  How  shall  we  sing  the 
Lord's  song  in  a  strange  land  ?  5.  If  I  forget  thee, 
O  Jerusalem,  let  my  right  hand  forget  her  cunning. 
6.  If  I  do  not  remember  thee,  let  iny  tongue  cleava 


PSALMS.  CXXXVII. 


The  Sorrows  of  Captivity. 


{fi  thf  roitf  of  my  moiitli ;  if  I  prefer  not  Jerusiilem 
iibove  my  cliief  joy. 

We  Ikivo  lieif  (lie  (! milliter  of  /ion  cov'ered  with  a  clouil,  and 
dwellint;  willi  tlio  flaii'^I  t^r  of  Bilnliin;  ihe  |>co|)le  of  God  in 
tear*,  liiit  sowint;  in  k';ns.      Observe, 

I.  Tlie  :tioiHi)fiil  posture  they  were  in,  as  lo  ibeir  affairs,  and  as 
to  llicir  spirits. 

1.  They  wese  pcsteil  /«/  llii'  rivers  of  Bahijtnn,  in  a  strange  land, 
a  great  wav  from  llieir  own  coiinlrv,  wlience  tliey  were  brought  as 
prisoners  ot  war  ;  llie  land  of  Babvlon  was  now  a  house  of  bond- 
age to  that  people,  as  Kiivpt  had  been  ni  their  becinning.  Their 
cou(]uerors  quartered  Iheni  hij  tin:  rirerx,  with  design  to  ern()loy 
tlieni  lliere,  and  keep  llieni  to  work  in  their  gallics;  or  perlia|)s 
thtv  cho<.c  it  as  the  most  melancholy  place,  and  therefore  nrost 
suitable  to  their  sorrowful  spirits.  If  they  musl  build  houses  there, 
(.ler.  2!).  5.)  it  shall  not  be  in  the  cities,  the  |)laces  of  concourse, 
hut  bv  the  rivers,  the  places  of  solitude,  where  tiiey  might  mingle 
their  tears  with  the  streams.  We  find  some  of  them  by  the  river 
C/icUir,  (Ezok.  ].  3.)  others  by  the  rirrr  Ulai,  Dan.  0.2. 

2.  There  thev  sot  daini  to  indulge  their  grief,  by  poringon  their 
miseries.  Jeremiah  had  taught  them  under  this  yoke  to  sit  alone, 
and  keep  silence,  and  put  tluir  iiionfks  in  the  dust,  Lam. 3. 28,  29. 
We  sat  (toivii,  as  those  that  expected  to  stay,  and  were  content, 
since  it  is  the  will  of  God  that  it  must  be  so. 

3.  Thoughts  of  Zion  drew  tears  from  their  eyes;  and  it  was  not 
a  sudden  passion  of  weeping,  such  as  we  are  sometimes  put  into 
i)y  a  trouble  that  surprises  us,  but  they  were  deliberate  tears  ;  we 
sat  dovn  and  uept,  tears  with  consideration.  We  tvcpt  when  we 
remembered  Zion,  the  holv  hill  on  which  the  temple  was  built. 
Their  affection  to  God's  house  swallowed  up  their  concern  for 
their  own  houses.  Thev  remembered  Zion's  former  glory,  and  the 
satisfaction  thev  had  in  Zion's  courts,  Lam.  1.  7.  Jerusalem  remem- 
bered, in  the  days  of  her  misery,  all  Iter  pleasant  thing*  which  she 
had  in  Ihe  days  of  old,  Ps.  42.  4.  They  remembered  Zion's  present 
desolations,  {mdfacmued  the  dust  iliereof,  which  was  a  good  sign 
that  tbe  time  for  God  to  favour  it  was  not  far  off,  102, 13,  14. 

4.  Thev  laid  hy  their  instruments  of  music;  (u.  2.)  We  hany-d 
ovr  harps  vpnn  the  willoivs.  (  1.)  The  harps  they  used  for  their 
own  diverrion  and  entertainment;  these  they  laid  aside,  both 
because  it  was  their  judgment  that  they  ought  not  to  use  them  now 
that  God  called  to  weeping  and  mourning,  (Isa.  22. 12.)  ai;d  their 
spiiils  were  so  sad,  that  they  had  no  hearts  to  use  them;  they 
bnaight  their  harps  with  them,  designing  perhaps  to  use  them  for 
the  alle\  iating  of  their  grief,  but  it  proved  so  great,  that  it  would 
not  admit  the  experiment ;  music  makes  some  people  melanch(dy  ; 
As  vinegar  upon  nitre,  so  is  he  that  sings  sojigs  to  a  heavy  heart. 
(2.)  The  har|)s  thev  used  in  God's  worship,  the  Leviles  harps; 
these  thev  did  not  throw  away,  hoping  they  might  yet  again  have 
occasion  lo  use  them,  though  they  had  no  present  use  for  them  ; 
(Jod  had  cut  them  out  other  work,  by  turning  their  feasting  into 
moiirnijig,  and  their  songs  into  lamentations,  Amos,  8.  10.  Every 
thing  is  beautiful  in  its  season.  They  did  not  hide  their  harps  in 
the  bushes,  or  the  hollows  of  the  rocks;  but  hung  tliein  up  in 
view,  that  the  sight  of  them  might  affect  them  with  this  deplorable 
change.  Yet  perhaps  they  were  faulty  in  doing  this;  for  praising 
God  is  nevtr  out  of  season,  it  is  his  will  that  we  should  i7i  every 
thing  give  thanks,  Isa.  24. 15, 16. 

IL  The  abuses  which  their  enemies  put  upon  them  when  they 
were  in  this  melancholy  condition,  v.  3.  They  had  carried  them 
away  captive  from  their  own  land,  and  then  wastcil  them  in  Ihe 
land  of  their  captivity,  took  «hat  litMe  thev  had  from  them  ;  but 
this  was  not  enough  ;  to  complete  their  woes,  they  insulted  over 
them,  they  required  of  vs  mirth  and  a  song.  Now,  1.  This  was 
very  barbarous  and  inhuman;  even  an  enemy,  in  misery,  is  to  be 
pitied,  and  not  trampled  upon.  It  argues  abase  and  sordid  spirit 
to  upbraid  those  that  are  in  distress  either  «ilh  their  former  joys 
or  with  their  present  griefs,  or  lo  challenge  those  to  be  merrv, 
who,  we  know,  are  o«t  of  tune  for  it;  this  is  adding  affliction  lo 
the  afflicted.  2.  Il  was  very  profane  and  impious;  no  songs 
would  serve  them  but  the  tongs  of  Zion.  with  which  God  had  been 


honoured  ;  so  that  in  this  demand  they  reflected  upon  God  him- 
self;  as  Belshazzar  when  he  drank  wine  in  temple-bowls.  Their 
enemies  mocked  at  their  sahhalhs,  Lam.  1.  7. 

III.  The  patience  wherewith  they  bore  their  abuses,  v.  4.  They 
had  laid  by  their  harps,  and  would  not  resume  them,  no  not  to  in- 
gratiate themselves  with  those  at  whose  mercy  they  lay  ;  they  would 
not  answer  those  fools  according  to  their  folly.  Profane  scoffers 
are  not  to  he  humoured,  nor  pearls  cast  before  swine.  David  pru- 
dently kept  silence  even  from  good,  when  the  wicked  were  before 
him,  who,  he  knew,  would  ridicule  what  he  said,  and  make  a  jest 
of  it,  Ps.  30.  1,  2.  The  reason  they  gave  is  very  mild  and  pious; 
How  shall  we  sing  the  Lord's  song  in  a  strange  land?  They  do  not 
say,  "  How  shall  we  sing,  when  we  are  so  nmch  in  sorrow  ?"  If  that 
lia<l  been  all,  thev  might  perhaps  have  put  af<irce  upon  themselves, 
so  far  as  to  oblige  their  masters  with  a  song;  but,  "  It  is  the  Lor/.'t 
song,  it  is  a  sacred  thing,  it  is  peculiar  to  the  temple-service,  ami 
therefore  we  <lare  not  sing  it  in  the  land  of  a  stranger,  among  idcda- 
tors.  We  must  not  serve  common  mirth,  much  less  profane  mirth, 
with  any  thing  that  is  approjiriated  to  (iod,  who  is  sometimes  to  be 
honoured  by  a  religious  silence  as  well  as  by  religious  speaking. 

IV^.  The  constant  affection  they  retained  for  Jerusalem,  Ihe  city 
of  their  solemnities,  even  now  that  lliev  were  in  Babylon.  Tlioucii 
their  enemies  banter  tlieni  for  talking  so  much  of  Jerusalem,  and 
even  doting  upon  it,  their  love  to  il  is  not  in  the  least  abated  ;  il 
is  what  thev  niav  be  jeeicd  for,  but  will  never  be  jeered  out  of, 
?'.  5,6.  Observe,  1.  How  these  pious  captives  stood  affected  to 
Jerusalem  ;  (1.)  Their  heads  were  full  of  it;  it  was  always  in  then 
minds,  thev  remembered  it,  they  did  not  forget  it,  though  lliey 
had  been  long  absent  from  it:  many  of  them  had  never  seen  it, 
nor  knew  any  thing  of  it  but  by  report,  and  by  what  they  had  read 
in  the  scripture,  vet  it  was  graven  upon  the  palms  of  their  hands, 
and  even  its  ruins  were  continually  before  them,  which  was  an 
evifleiice  of  their  faith  in  the  promise  of  its  restoration  in  due  time. 
In  their  'lailv  prayers,  they  opened  their  windows  lov\ard  Jeru- 
salem ;  and  how  then  could  they  forget  it?  (2.)  Their  hrarti 
were  full  of  it ;  thev  preferred  it  above  their  chief  joy,  and  there- 
fore thev  remembered  it,  and  could  not  forget  it.  What  we  love_ 
we  lo\ e  to  think  of.  They  that  rejoice  in  God,  do,  for  his  sake, 
make  Jerusalem  Iheir  joy,  and  prefer  it  before  that,  whatever  it  is, 
which  is  the  head  of  their  joy,  which  is  dearest  to  them  in  this 
world.  A  godly  man  will  prefer  a  public  good  before  any  private 
satisfaction  or  gratification  whatsoever. 

2.  How  stcadfastlv  thev  resolved  to  keep  up  this  affection, 
which  thev  express  bv  a  solemn  imprecation  of  mischief  to  lliem- 
selves  if  thev  sluuihl  let  it  fall ;  "  Let  me  be  foreverdisabled,  either 
to  sing  or  play  on  Ihe  harp,  if  1  so  far  forget  the  religion  of  my 
c(uintrv  as  to  make  use  of  my  songs  and  harps  for  the  pleasing  of 
Bab\ Ion's  sons,  or  the  praisino:  of  Babylon's  gods.  Let  my  right 
hand  forget  her  art,"  (which  the  hand  of  an  expert  musician  neicr 
can,  unless  il  were  withered,)  "  nay,  let  my  tongue  cleave  to  Ihn 
roof  of  my  month,  if  I  have  not  a  good  word  to  say  for  Jernsaleiii, 
wlieri'ver  I  am."  Though  they  dare  not  sing  Zion's  songs  among 
Ihe  Babvlonians,  yet  thev  cannot  forget  them,  but  as  soon  as  ever 
Ihe  present  restraint  is  taken  off,  they  wi'll  sing  them  as  readily  a* 
ever,  notw  illistanding  the  long  disuse. 

7.  Remember,  O  Lord,  tlie  children  of  Edont 
in  the  day  of  Jerusalem  ;  who  said,  Rase  it,  rase  it, 
even  to  the  foundation  thereof.  8.  O  dauoliter  o{ 
Babylon,  who  art  to  be  destroyed;  happy  shall  /le 
he,  tliat  rewardetii  thee  as  tlion  hast  served  us, 
9.  Happy  s/ia/l  lie  be,  that  taketh  and  dasheth  thy 
little  ones  against  the  stones. 

The  pious  Jews  in  Babylon,  having  afflittod  themselves  with  l!:c 
thoughts  of  the  ruins  of  Jerusalem,  here  please  theiiiselver;  with 
the  prospect  of  the  ruin  of  her  impeidteiil,  implacable,  enemies; 
Vut  this,  not  fr(un  a  spirit  of  nvenge,  but  from  a  holy  zeal  for  ihe 
glory  of  God  and  Ihe  honour  of  his  kingdom. 

1.  The  Edomiteswill  certainK  he  reckoned  with,  and  all  others 


PSALMS,  CXXXVII,  CXXXVIII. 


Gralefiil  Praise. 


Ihcit  Here  accessaries  to  the  (Icstrucliim  of  Jerusalem,  that  were 
aiilinjraiidabettiiiir,  tlial  hcljicdfnrwardthc  affliction, (ZechAAb.) 
and  triumphed  in  it ;  thai  saj't/,  in  the  day  of  Jerusalem,  the  day  of 
her  judtrnie?it,  "  Rase  it,  rase  it  to  the  foundations ;  down  with 
It,  down  «illi  it,  do  not  leave  one  stone  upon  another."  Thus  they 
made  the  Chaldean  army  more  furious,  who  were  already  so 
»nra2ed  that  they  needed  no  spur.  Thus  they  put  shame  upon 
Israel,  "ho  would  be  looked  upon  as  a  people  worthy  to  be  cut  off, 
vlien  their  next  neighbours  had  such  an  ill-will  to  them.  And  all 
this  was  a  fruit  of  the  old  enmity  of  Esau  against  Jacob,  because 
he  a;i)t  the  birthright  and  the  blessinsr,  and  a  branch  of  that  more 
ancient  enmity  between  the  seed  of  the  woman  and  the  seed  of 
the  serpent ;  Lord,  remember  them,  says  the  psalmist  ;  which  is  an 
appeal  to  his  justice  against  them.  Far  be  it  from  us  to  avenge 
ourselves,  if  ever  it  should  be  in  our  power,  but  we  will  leave  it  to 
him  who  has  said,  Venr/eance  is  mine.  Note,  They  that  are  glad 
at  calamities,  especially  the  calamities  of  Jerusalem,  shall  not  go 
unpunished.  They  that  are  confederate  with  the  persecutors  of 
good  people,  and  stir  iheni  up,  and  set  them  on,  and  arc  pleased 
with  what  thev  do,  shall  certainly  be  called  to  an  account  for  it 
another  day,  and  God  will  remember  it  against  them. 

2.  Babylon  is  the  principal,  and  it  will  come  to  her  turn  too  to 
drink  of  the  cup  of  tremblings,  llie  very  dregs  of  it ;  {v.  0,  9.)  O 
dauqhtiT  of  Bahyhm,  proud  and  secure  as  thou  art,  we  know  well,  by 
the  scriptures  of  truth,  thou  art  to  be  destroyed;  or,  as  Dr.  Ham- 
mond reads  it,  leho  art  the  destroyer.  The  destroyers  shall  be 
destroyed  ;  (Rev.  13. 10.)  and  perhaps  il  is  with  reference  to  this, 
that  the  man  of  sin,  the  head  of  the  >Jew-Testanient  Babylon,  is 
called  a  son  of  perdition,  2  Thcss.  2.  3.  The  destruction  of  Baby- 
Ion  being  foreseen  as  a  sure  destruction,  thou  art  to  be  destroyed. 
It  is  spoken  of,  (1.)  As  a  just  destruction  ;  she  shall  be  paid  in  her 
own  coin ;  "  Thou  shalt  be  served  as  thou  hast  served  vs ;  as 
barbarously  used  by  the  destroyers  as  we  have  been  by  thee."  See 
Rev.  18.  6.  Let  not  those  expect  to  find  mercy,  who,  when  thev 
had  power,  did  not  shew  mercy.  (2.)  As  an  utter  destruction  ;  the 
tery  little  ones  of  Babylon,  when  it  is  taken  by  storm,  and  all  in  it 
put  to  the  sword,  shall  be  dashed  to  pieces,  by  the  enraged  and 
merciless  conqueror.  None  escape,  if  these  little  ones  perish.  Those 
are  the  seed  of  another  generation  ;  so  that,  if  they  be  cut  off,  the 
ruin  will  be  not  onlv  total,  as  Jerusalem's  was,  but  final.  It  is  sunk 
like  a  millstone  into  the  sea,  never  to  rise.  (3.)  As  a  destrurtion 
which  should  reflect  honour  upon  the  instruments  of  it.  Happy 
shall  they  be  that  do  it;  for  they  are  fulfilling  God's  counsels; 
and  therefore  he  calls  Cyrus,  who  did  h,h\s  seii-ant,  his  shepherd, 
his  anointed,  (Isa.  44.  28. — 45.1.)  and  the  soldiers,  that  were 
ein])loyed  in  it,  his  sanctified  ones,  Isa.  13.  3.  They  are  making 
way  for  the  enlargement  of  God's  Israel,  and  happv  they  who  are 
any  way  serviceable  to  that.  The  fall  of  the  New-Testament  Baby- 
lon will  be  the  triumph  of  all  the  saints.  Rev.  19.  1. 

PSALM  CXXXVIII 

It  diH-s  not  appear,  nor  is  it  material  to  inquire,  upon  what  occasion  David  penned 
Ikis  paalin  ;  but  in  it,  I.  He  looks  back  with  thankfulness  vpoji  the  experiences 
he  had  h"d  of  God^s  frooiiness  tn  hijn,  v.  1  .  .3.  //.  lie  looks  forward  with 
cnmfirt,  in  hopes,  1.  That  others  would  go  on  to  praise  God  like  him,  v.  4,5. 
2.  That  Goil  would  f^o  on  to  do  f:ood  to  him,  v.  6.  .8.  In  sinf^inf^ iliis  psalm, 
ue  mt(((  in  like  manner  devote  oursclvii  to  iSod'i  praise  and  glory,  and  repose 
ouraelvet  in  his  power  and  goodneis. ' 


A  psalm  of  David. 


1. 


1WILL  praise  thee  with  my  whole  heart : 
before  the  pjods  will  I  sing-  praise  unto  thee. 
2.  I  will  worship  toward  tliy  holy  temple,  and  praise 
thy  name  for  thy  lovinq;-kindness  and  for  thy  truth  : 
for  thou  hast  maj^nified  thy  word  above  all  thy 
name.  3.  In  the  day  when  I  cried  thou  answereds't 
i-.ie,  aiid  strengthenedst  me  7cith  streniith  in  mv 
."•oul.  4  All  the  kings  of  the  earth  shall  praise  thee, 
O  Loud  when  they  hear  the  v.ords  of   thv  mouth. 


5.  Yea,  they  shall  sin:;  in  Lite  ways  of  the  Lord  :  for 
great  is  the  glory  of  the  Lord. 

I.  How  he  would  prai,se  God  ;  compare  111.  1. 

1.  He  will  praise  him  with  sincerity  and  zeal;  irith  my  heart, 
with  my  whole  heart ;  with  that  which  is  within  me,  and  with  all 
that  is  within  me ;  with  uprightness  of  intention,  and  fervency  of 
affection  ;  inward  impressions  agreeing  with  outward  ea^pressions. 

2.  With  freedom  and  boldness;  Before  the  gods  icill  I  sing 
praise  vnto  thee;  before  the  princes,  and  judges,  and  great  men  ; 
either  those  of  other  nations,  that  visited  him,  or  those  of  bis  own 
nation,  that  attended  on  him.  Even  in  their  presence,  he  will 
not  only  praise  God  with  liis  heart,  which  we  may  do  by  pious 
ejaculations  in  any  company,  but  will  sing  praise,  if  there  be  occa- 
sion. Note,  Praising  God  is  work  which  the  greatest  of  men  need 
not  be  ashamed  of ;  it  is  the  work  of  angels,  the  work  of  heaven. 
Before  the  angels,  so  some  understand  it,  in  religious  assemblies, 
where  there  is  a  special  presence  of  angels,  1  Cor.  11.10.  3.  In 
the  way  tliat  God  had  appointed  ;  I  will  worship  toward  thy  holy 
tewple.  The  priests  only  went  into  the  temple,  the  people,  at  the 
nearest,  did  but  worship  towards  it,  and  that  they  might  do  at 
a  distance.  Christ  is  our  Tem)>le,  and  lov/ard  him  we  must  look 
willi  an  eye  of  failh,  as  Mediator  between  us  and  God,  in  all  our 
praises  of  him.  Heaven  is  God's  holy  temple,  and  thitherward 
we  must  lift  up  our  eyes,  in  all  our  addresses  to  God  ;  Our 
Father  ill  heaven. 

II.  Vi'hat  he  would  praise  God  for. 

1.  For  the  fountain  of  his  comforts;  for  thy  loving -kindness, 
and  for  thy  frvth;  for  thy  goodness,  and  for  thy  promise;  mercy 
hid  in  thee,  and  mercy  revealed  bv  thee  that  God  is  a  gracious 
God  in  himself,  and  has  engaged  to  be  so  to  all  those  that  trust  in 
him.  For  thou  hast  magnified  thy  word,  thy  promise,  which  is 
truth,  above  all  thy  name.  God  has  made  himself  known  to  us 
many  ways,  in  creation  and  providence,  but  most  clearly  by  his 
"ord.  Tlie  judgments  of  his  mouth  are  magnified  even  above 
tliose  of  his  hand,  and  greater  things  are  done  by  them.  The 
wonders  of  grace  exceed  the  wonders  of  nature;  and  what  is 
discovered  of  God  by  revelation,  is  much  greater  than  what  is 
discovered  by  reason.  In  what  God  had  done  fir  David,  liis 
faithfulness  to  hi?  word  appeared  more  illushious,  and  redounded 
more  io  his  glory,  than  any  other  of  his  attributes.  Some  good 
interpreters  understand  it  of  Christ,  the  essential  Word,  and  of  his 
gospel,  which  are  magnified  above  all  the  discoveries  God  had 
before  made  of  himself  to  the  fathers.  He  that  magnified  the  law 
and  made  that  honourable,  magnifies  the  gospel  much  more. 

2.  For  the  streams  flowing  from  that  fountain,  in  which  he  himself 
had  tasted  that  the  Lord  is  gracious,  v.  3.  He  had  been  in  afflic- 
tion, and  he  remembers,  with  thankfulness,  (1.)  The  sweet  com- 
munion he  then  had  with  God.  He  cried,  he  prayed,  and  prayed 
earnestly,  and  God  answered  him,  gave  him  to  understand  that  his 
prayer  was  accepted,  and  should  have  a  gracious  return  in  due 
time.  The  intercourse  between  God  and  his  saints  is  carried  on  by 
his  promises  and  their  prayers.  (2.)  The  sweet  communications 
he  then  had  from  God  ;  Thou  strengthencdst  me  with  strength  in 
my  soul.  This  w  as  the  answer  to  his  praver,  for  God  gives  mone 
than  good  words,  20.  6.  Observe,  [1.]  It  was  a  speedy  answer  ; 
in  the  day  irhen  I  cried.  Note,  Those  that  trade  with  heaven  by 
prayer,  grow  rich  by  quick  returns;  wliile  we  are  yet  speaking, 
God  heais,  Isa.  65.  24.  [2.]  It  was  a  spiritual  answer ;  God  gave 
him  strength  in  his  soul,  and  that  is  a  real  and  valuable  answer  to 
the  prayer  of  failh  in  the  day  of  affliction.  If  God  give  us  strength 
in  our  souls,  to  bear  the  burthens,  resist  the  temptations,  and  do 
the  duties,  of  an  afflicted  state  ;  if  he  strengthen  us  to  keep  hold 
of  himself  by  fa  Ih,  to  maintain  the  peace  of  our  own  minds,  and  to 
wait  w  ith  patience  for  the  issue,  we  must  own  that  he  has  answered 
us,  and  we  are  bound  to  be  thankful. 

III.  What  influence  he  hoped  that  his  praising  God  would  have 
upon  others,  v.  4,  5.  David  was  himself  a  king,  and  therefore 
he  hoped  that  kings  would  be  wrought  upon  I)y  his  experiences, 
and  his  examples,  to  embrace  religion  ;  and  if  kings  !)ecame  reli- 
gious, their   kingdoms  would  be  every  way  better.      Now,  1.  Tliid 


PSALMS,  CXXXVIII.  CXXXIX. 


Devout  Confidence. 


ninv  have  reference  to  the  kings  lli;it  wore  neighbours  to  David,  as 
Hiram  and  others;  They  shall  all  praise  thee;  when  they  visited 
D.nid,  and,  after  his  dcatli,  \;heii  they  sought  the  presence  of 
Polomon,  (as  all  the  kings  oj  the  earth  arc  expressly  said  to  have 
done,  2  Chron.  9.  23.)  they  readily  joined  in  the  worship  of  the 
God  of  Israel.  2.  It  may  look  furlher  to  the  calling  of  the  Gen- 
tiles, and  the  disciplinsj  of  all  nations,  by  the  gospel  of  Christ,  of 
whom  it  is  said,  thatn//  kinr/s  shall  fall  down  before  him,  Ps.72. 11. 
Now  it  is  here  foretohl,  (1.)  That  the  kings  of  the  earth  shall  hear 
the  words  of  God.  All  that  came  near  David  should  hear  them 
from  him,  119.  46.  In  the  latter  days,  the  preachers  of  the  gospel 
should  be  sent  into  all  the  world.  (2.)  That  then  they  shall  praise 
God,  as  all  those  have  reason  to  do  that  hear  his  word,  and  receive 
it  in  the  light  and  love  of  it,  Acts,  13.  48.  (3.)  That  they  shall 
ting  in  the  ivays  of  the  Lord;  in  the  ways  of  his  providence  and 
prace  toward  them;  they  shall  rejoice  in  God,  and  give  glory  to 
him,  however  he  is  jdeased  to  deal  with  them  in  the  ways  of  their 
duty  and  obedience  to  him.  Note,  They  that  walk  in  the  ways 
of  the  Lord  have  reason  to  sinn;  in  ll'.ose  ways,  to  go  on  in  them 
with  a  great  deal  of  cheerfulness,  for  they  are  ways  of  plcsantness, 
'jjid  it  becomes  us  to  be  pleasant  in  tliem ;  if  we  are  so,  great  is 
the  glory  of  the  Lord.  It  is  very  much  for  the  honour  of  God 
tliat  kings  should  walk  in  his  ways,  and  that  all  those  who  walk  in 
(hem  should  sing  in  them,  and  so  proclaim  to  all  the  world  that 
he  is  a  good  Master,  and  his  work  its  own  wages. 

6.  Tliou.<;h  the  Lord  he  high,  yet  hath  he 
re.spect  unto  the  lowly  :  but  the  proud  he  knoweth 
afar  off.  7.  Tliough  I  walk  in  the  midst  of  trouble,  | 
thou  wilt  revive  me;  thou  shalt  stretch  forth  thine 
hand  against  the  wrath  of  mine  enemies,  and  thy 
right  hand  shall  save  me.  8.  The  Lord  will  per- 
fect tlint  which  concerneth  me :  thy  mercy,  O 
Lord,  endureth  for  ever :  forsake  not  tiie  works  of 
thine  own  hands. 

David  here  comforts  himself  with  three  things.  _ 

1.  The  favour  God  bears  to  his  humble  people  ;  (u.  6.)  Thongh 
the  Lord  be  high,  and  neither  needs  any  of  his  creatures,  nor  can 
be  benefited  by  them,  yet  has  he  roitpcct  unto  the  lowly;  smiles 
upon  them  as  well  pleased  with  tliein,  overlooks  heaven  and  earth 
to  cast  a  gracious  look  upon  them,  (Isa.57.  15. — 66.1.)  and, 
sooner  or  later,  he  will  put  honour  upon  them,  while  Ae  Aiioics  the 
proud  afar  off;  knows  them,  but  disowns  them  and  rejects 
ihem,  how  proudly  soever  they  pretend  to  his  favour.  Dr.  Ham- 
mond makes  this  to  be  the  sum  of  that  gospel  which  the  kings  of 
the  earth  shall  hear  and  welcome — that  penitent  sinners  shall  be 
accepted  of  God,  but  the  impenitent  cast  out ;  witness  the  instance 
of  the  Pharisee  and  the  Publican,  Luke,  18. 

2.  The  care  God  takes  of  his  afflicted,  oppressed,  people,  v.  7. 
David,  though  a  great  and  good  man,  expects  to  roalk  in  the  midst 
of  trouble,  but  encourages  himself  with  hope,  (1.)  That  God 
would  comfort  him  ;  "  When  my  spirit  is  ready  to  sink  and  fail, 
thou  shalt  revive  me,  and  make  me  easy  and  cheerful  under  my 
troubles."  Divine  consolations  have  enough  in  them  to  revive  us 
even  when  we  walk  in  the  midst  of  troubles,  and  are  ready  to  die 
away  for  fear.  (2.)  That  he  would  protect  him,  and  plead  his 
cause ;  "  Thou  shalt  stretch  forth  thine  hand,  though  not  against 
mine  enemies,  to  destroy  them,  yet  against  the  ivrath  of  mine 
enemies,  to  restrain  that,  and  set  bounds  to  it.  (  3.)  That  he  would 
in  due  time  work  deliverance  for  him  ;  Thy  right  hand  shall  save 
me.  As  he  has  one  hand  to  stretch  out  against  his  enemies,  so  he 
has  another  to  save  his  own  people.  Christ  is  the  Right  Hand  of 
the  Lord,  that  shall  save  all  those  who  serve  him. 

3.  The  assurance  we  have,  that,  whatever  good  work  God  has 
begun  in  and  for  his  people,  he  will  perform  it  ;  {v.  8.)  The  Lord 
will  perfect  that  which  concerns  me,  ( 1.)  That  which  is  most  need- 
ful for  me ;  and  he  knows  best  what  is  so.  We  are  cartful  and 
cumbered  about  many  thingsthai  do  not  concern  us,  but  he  knows 
vfhat  arc  the  things  that  really  are  of  consrqurncc  to  u.«!,  (Matlh.  j 

VOL.   11.  "117 


6.  32.)  and  he  will  order  thera  for  the  best.  (2.)  That  which  we 
are  most  concerned  about.  Every  good  man  is  most  concerned 
about  hks  duty  to  God,  and  his  happiness  m  God  :  that  the  former 
may  be  faithfully  done,  and  the  latter  effectually  secured  ;  ami  if 
indeed  these  are  the  things  that  our  hearts  are  most  upon,  and 
concerning  which  we  are  most  solicitous,  there  is  a  good  work 
begun  in  us,  and  he  that  has  begun  it  will  perfect  it,  we  may  be 
confident  he  will,  Phil.  1.6.  Observe,  [1.]  What  ground  the 
psalmist  builds  this  confidence  upon  ;  Thy  mercy,  O  Lord,  endures 
forever.  This  he  had  made  very  much  the  matter  of  his  praise, 
(13.6.)  and  therefore  he  could  here  with  the  more  assurance 
make  it  the  matter  of  his  hope.  For,  if  we  give  God  the  glory  of 
his  mercy,  we  may  take  to  ourselves  the  comfort  of  it.  Our  hopes 
that  we  shall  persevere,  must  be  founded,  not  upon  our  own 
strength,  for  that  will  fail  us,  but  upon  the  mercy  of  God,  for 
that  will  not  fail.  It  is  well  pleaded,  "  Lord,  thy  mercy  endures 
forever;  let  me  be  for  ever  a  monument  of  it."  [2.]  What  use 
he  makes  of  this  confidence;  it  does  not  supersede,  but  quicken, 
prayer;  he  turns  his  expectation  into  a  petition  ;  Forsake  not, 
do  not  let  go,  the  work  of  thine  own  hands.  Lord,  I  am  the  work 
of  thine  own  hands,  my  soul  is  so,  do  not  forsake  me  ;  my  con- 
cerns are  so,  do  not  lay  by  thy  care  of  them."  Whatever  g(Jod 
there  is  in  us,  it  is  the  work  of  God's  own  hands  ;  he  works  in  us 
both  to  will  and  to  do  ;  it  will  fail  if  he  forsake  it ;  but  his  glory, 
as  .lehovah,  a  perfecting  God,  is  so  much  concerned  in  the  pro- 
gress of  it  to  the  end,  that  we  may  in  faith  pray,  "  Lord,  (lo  not 
forsake  it."  Whom  he  loves  he  loves  to  the  end;  and  as  for  God, 
his  work  is  perfect. 

PSALM  CXXXIX. 

Some  of  the  Jewish  doctors  are  of  opinion  that  this  is  the  most  excellent  of  ail 
the  psalms  of  David  ;  and  a  very  pious  devout  meditation  it  is,  upon  the  doc- 
trine of  God's  omniscience,  which  we  should  therefore  Itave  nur  hearts  fixed 
upon,  and  filled  with,  in  singing  this  psalm.  I.  This  doctrine  is  here  asserted, 
and  fully  laid  down,  V.  \.  (i  II.  It  is  confirmed  by  two  arguments,  i.  God 
is  every  where  present,  therefore  he  knows  all,  v.  7..  12.  2.  He  made  us, 
therefore  he  knows  us,  v.  13.  .16.  ///.  Some  inferences  are  drawn,  from  this 
doctrine,  1.  It  mayfill  us  with  pleasing  admiration  of  God,  r.  17, 18.  2.  With 
a  holy  dread  and  detestiiiion  of  sin  and  sinners,  v.  iO.  .22.  3.  With  a  holy 
satisfaUion  in  our  own  integrity,  concerning  which  we  may  appeal  to  God, 
V.  23,  24.  This  great  and  self-evident  truth,  That  God  knows  our  hearts, 
and  the  hearts  of  all  the  children  of  men,  if  we  did  but  mix  faith  with  it,  and 
seriously  consider  it,  and  apply  it,  would  have  a  great  influence  upon  our 
holiness,  and  upon  our  comfort. 

To  the  chief  musician.  A  psalm  of  David. 
1.  i~\  LORD,  thou  hast  searched  me,  and  known 
\y  me.  2.  Thou  knowest  my  down-sitting 
and  mine  up-rising,  thou  understandest  my  thouglit 
afar  off.  3.  Thou  compassest  my  path  and  my 
lying  down,  and  art  acquainted  ivitli  all  my  ways. 
4.  For  there  is  not  a  word  in  my  tongue,  but,  lo, 
O  Lord,  thou  knowest  it  altogether.  5.  Thou 
hast  beset  me  behind  and  before,  and  laid  thine 
hand  upon  me.  6.  /Swc/t  knowledge  25  too  wonder- 
ful for  me  ;  it  is  high,  I  cannot  attain  unto  it. 

David  here  lays  down  this  great  doctrine.  That  the  God  with 
whom  we  have  to  do  has  a  perfect  knowledge  of  us,  and  that  all 
the  motions  and  actions,  both  of  our  inward  and  of  our  outward 
man,  are  naked  and  open  before  him. 

1.  He  lays  down  this  doctrine  in  the  way  of  an  address  to  God  ; 
he  says  it  to  him,  acknowledging  it  to  him,  and  giving  him  the 
glory  of  it.  Divine  truths  look  full  as  well  when  they  are  prayed 
over,  as  when  they  arc  preached  over  ;  and  much  better  than  wheo 
they  are  disputed  over.  When  we  speak  of  God  to  him  himself, 
we  shall  find  ourselves  concerned  to  speak  with  the  utmost  degree 
both  of  sincerity  and  reverence,  which  will  be  likely  to  make  tlie 
impressions  the  deeper. 

2.  He  lays  it  down  in  a  way  of  application  to  himself:  not, 
"  Tkoii  hatt  known  all,"  but,  "  Thou  hast  known  me;  that  i«  it 


PSALMS.    CXXXIX. 


The  Omniscienre  of  God, 


which  I  nil)  niosl  coniprncff  t.)  I)el!i've,  ami  wliich  it  will  be  most 
|irofital)lt'  fi)r  me  lo  considor."  T/n'it  we  know  lliese  things  for  our 
good,  «hen  we  know  thriii  for  onrsilres.  Job,  5.27.  When  v.c 
acknowledne,  "  Lord,  ail  souls  arc  thine,"  we  must  add,  "  My 
»ouI  i.s  ll.ine  ;  thou  that  hatest  all  .'^in  hatest  my  sin  ;  that  art  good 
to  all,  pjod  to  Israel,  art  good  to  nie."  So  here,  "  Thoti  hast 
learclird  mc,  and  knntrii  me;  known  nie  as  thoroughly  as  we  know 
that  «hlth  we  have  most  diligentlv  and  exactly  searched  into." 
David  was  a  king,  and  the  hearts  of  kings  arc  nnsearchnhlr:  to  iheir 
subjects,  (Prov.  '25.  :i.)  hut  they  are  not  so  to  their  Sovereign. 

3.  He  <le£cends  to  particulars;  "  Thou  knowest  me  wherever 
1  uni,  and  whatever  I  am  doing;  me,  and  all  that  belongs  to  me." 
(1.)  "Thou  hnowest  me  and  all  niv  motions,  iiit/  down-sitting  to 
rest,  my  vp-rising  to  work  ;  with  what  temper  of  mind  I  compose 
myself  when  I  sit  down,  and  stir  up  myself  when  I  rise  up  ;  what 
my  soul  reposes  itself  in,  as  its  stay  and  support,  what  it  aims  at, 
and  reaches  toward,  as  its  felicity  and  end.  Thou  knowest  me 
when  I  come  home,  how  I  walk  before  my  house,  and  when  I  go 
abroad,  on  what  errands  I  go."  (  2.)  "  Thou  knowest  all  my  imagi- 
nations ;  nothing  is  more  close  and  quick  than  thought,  it  is  alwavs 
unknown  to  others,  it  is  often  unobserved  bv  ourselves,  and  yet 
thou  vnderstandcst  mg  thovglifs  afar  off.  Though  my  thoughts  be 
ever  so  foreign  and  distant  from  one  another,  thou  understaiidest 
the  chain  of  them,  and  canst  make  out  their  connexion,  when  so 
many  of  them  slip  my  notice,  that  I  mvself  cannot."  Or,  "  Thou 
undersiandest  them  afar  off,  even  before  I  think  them,  and  long 
after  I  have  thought  them,  and  have  myself  forgotten  them."  Or, 
"  Thou  vnderstandcst  than  from  nfar,  from  the  height  of  heaveii 
thon  seest  into  the  depths  of  the  heart,"  :53. 14.  (3.)  "  Thou 
knowest  me  and  all  my  designs  and  undertakings  ;  thnti  compassest 
every  particular  path ;  thou  si/test  or  winnoiccst  my  path,"  (so 
some,)  "  so  as  thoroughly  to  distinguish  between  the  good  and  evil 
of  what  I  do  ;"  as  by  sifting  we  separate  between  the  corn  and  the 
chaff.  Ali  our  actions  are  ventilated  by  the  judgment  of  God,  17.  3. 
God  takes  notice  of  every  step  wc  take,  every  right  step,  and  every 
by-step.  He  is  acquainted  with  all  out  ways,  intimately  acquainted 
with  them,  he  knows  what  rule  we  walk  by,  what  end  we  walk 
toward,  what  company  we  walk  with.  (4.)  "  Thou  knowest  me  in 
all  my  retirements;  thou  knowest  my  lying  down;  when  I  am 
withdrawn  from  all  company,  and  am  reflecting  upon  what  has 
passed  all  day,  and  composing  myself  to  rest,  thou  knowest  what 
I  have  in  my  heart,  and  with  what  thoughts  I  go  to  bed." 
f  5.)  "Thou  knowest  me,  and  all  I  say:  (r.  4.)  There  isnot  a  word 
in  my  tongue,  not  a  vain  word,  not  a  good  word,  but  thou  knowest 
it  altogether;  knowest  what  it  meant,  from  what  thought  it  came, 
and  with  what  design  it  was  uttered.  There  is  not  a  word  at  my 
tongue's  end,  ready  to  bespoken,  yet  checked  and  kept  in,  but 
Ihou  knowest  it."  When  there  is  not  a  tcord  in  my  tongue,  O  Lord, 
thou  knowest  all;  so  some  read  it;  for  thoughts  are  words  to 
God.  (  6.)  "  Thou  knowest  me  in  every  part  of  me;  Thou  hast 
beset  me  behind  and  before,  so  that,  go  which  way  I  will,  I  a?n 
under  thine  eye,  and  cannot  escape  it.  Thou  hast  laid  thine 
hand  upon  me,  and  I  cannot  run  away  from  thee."  Wherever  we 
are,  we  are  under  the  eye  and  band  of  God.  Perha|)s,  it  is  an 
allusion  to  the  phyician's  laying  bis  hand  upon  his  patient,  to  feel 
how  his  pulse  heal?,  or  what  temper  he  is  in.  God  knows  us,  as 
we  know  not  only  what  we  see,  but  what  we  feel,  and  have  our 
hands  upon.     All  his  saints  are  in  his  hand. 

4.  He  sptaks  of  it  with  admiration  ;  (v.  6.)  //  is  too  wonderful 
for  vie;  it  is  high;  (  \ ,)  "Thou  hast  such  a  knowledge  of  me, 
as  I  have  not  of  myself,  nor  can  have.  I  cannot  take  notice  of  all 
my  own  thoughts,  nor  make  such  a  judgment  of  mvself  as  lliou 
makest  of  me."  (  2.)"  It  is  sii<  h  a  knowledge  as  1  "cannot  com- 
prehend, much  less  describe.  That  Ihou  knowest  all  thhios  I  am 
sure,  but  how  I  cannot  tell."  We  cannot  bv  searching  find  out 
how  God  searches  anri  finds  out  us;  nor  do  we  know  how  we 
are  known. 

7.  Whitlier  sliall  1  f^o  fioiii  thy  Spirit  ?  or  whither 
fihall  I  flee  from  thy  presence?    8.  If  I  ascend  up 


into  heaven,  ihoii  art  there  ;  if  I  make  my  heii  in 
hell,  beliold,  tlioii  ttrf  t/iere.  9.  7/1  take  tliewiim-^ 
of  Hie  moraiiig,  and  dwell  in  the  utternio.'^t  |>Hrl.s  of 
tiie  sea  ;  10.  Even  there  shall  thy  hand  lead  me, 
and  thy  light  hand  shall  hold  me.  11.  If  I  say, 
Snrely  the  darkness  shall  cover  me  ;  even  the  ni"  lit 
shall  be  light  about  me.  12.  Yea,  the  darkness 
hideth  not  from  thee ;  but  the  night  shineth  as  the 
day;  the  darkness  and  the  light  are  both  alike  io 
thee.  13.  For  thou  hast  possessed  my  reins;  ihou 
hast  covered  me  in  my  mother's  womb.  14.  1  will 
praise  thee;  for  I  am  fearfully  and  wonderfullv 
made;  marvellous  are  thy  works;  aixl  that  my 
soul  knoweth  right  well.  15.  My  substance  was 
not  hid  from  thee,  when  I  was  made  in  secret,  (oid 
curiously  wrought  in  the  lowest  parts  of  the  earlli. 
16.  Thine  eyes  did  see  my  substance,  yet  being 
unperfect,  and  in  thy  book  all  my  members  were 
written,  ivhick  in  continuance  were  fashioned, 
when  as  ijet  there  teas  none  of  them. 

It  is  of  great  use  to  us  to  know  the  certainty  of  the  things 
wherein  we  have  been  instructed,  that  we  may  not  "only  believe 
them,  but  be  able  to  tell  why  we  believe  them,  and  to  give  a 
reason  of  the  hope  that  is  in  us.  David  is  therefore  sure  that  Goil 
perfectly  knows  him  and  all  his  wavs. 

1.  Because  he  is  alwavs  under  his  eye.  If  God  is  omnipresent, 
he  must  needs  be  omniscient;  but  he  is  omnipresent;  this  su))- 
poses  the  infinitv  and  immensity  of  his  being,  from  which  follows 
the  ubiquity  of  his  presence;  heaven  and  earth  include  the  whole 
creation,  and  the  Creator  fills  both;  (Jer.  23,  24.)  be  not  only 
knows  both,  and  governs  both,  but  he  fills  both.  Every  part  of 
the  creation  is  under  God's  intuition  and  influence.  David  here 
acknowledges  this  also  with  application,  and  sees  himself  thus 
open  before  God. 

1.  No  flight  can  remove  us  out  of  God's  presence  ;  "  Whither 
shall  I  go  from  thy  Spirit,  from  thy  presence,  from  thy  spiritual 
presence,  from  thyself,  who  art  a  Spirit?"  God  is  a  Spirit,  and 
therefore  it  is  folly  to  think  that  because  we  cannot  see  him,  he 
cannot  see  us;  Whither  shall  I  flee  from  thy  presence?  Not  that 
he  desired  to  go  awav  from  God  ;  no,  he  desired  nothing  more 
than  to  be  near  him  ;  but  he  only  puts  the  case,  "  Suppose  I 
should  be  so  foolish  as  to  think  of  getting  out  of  thy  sight,  that  I 
might  shake  off  the  awe  of  thee ;  sirppose  i  should  think  of 
revolting  from  my  obedience  to  thee,  or  of  discjwning  a  depen- 
dence on  thee,  anel  of  shifting  for  myself;  alas,  whilher  can  I  go?" 
A  heathen  could  sav,  Quocunque  te  flcxeris,  ibi  Dcinn  videbis 
occurentem  tibi — Whithersoever  thou  turnest  thyself,  thou  icilt  see 
God  inceting  thee.   Seneca. 

He  specifics  the  most  remote  and  distant  places,  and  count.s 
upon  meeting  God  in  them.  (!.)/«  heaven;  "  If  I  ascend 
thither,  as  I  liope  to  do  shortly,  thou  art  there ;  and  it  will  be  my 
eternal  bliss  to  be  with  thee  there."  Heaven  is  a  vast  large  place, 
replenished  with  an  innumerable  company,  and  yet  there  is  no 
escaping  God's  eye  there  in  any  corner,  or  any  crowd.  The  niln- 
bitants  of  that  world  have  as  necessary  a  dependence  upon  God, 
and  lie  as  open  to  his  strict  scrutiny,  as  the  iuhahitants  of  this. 
(  2.)  //(  hell ;  in  Sheol;  which  maybe  understood  of  the  depth  of 
the  earth,  the  very  centre  of  it.  Should  we  dig  as  deep  as  we 
can  under  ground,  and  think  to  hide  ourselves  there,  we  should  be 
mistaken  ;  (iod  knows  that  path  which  the  vulture's  eye  never  saw, 
and  to  him  the  earth  is  all  surface.  Or  it  may  be  underslood  of 
the  state  of  the  dead.  When  we  ai-e  removed  out  of  the  sight  of 
all  living,  vet  not  out  of  the  sight  of  the  living  God  ;  from  his  eye, 
we  cannot  hide  us  in  the  grave.  Or,  of  the  place  of  the  damnea  ; 
If  I  make  my  bed  in  hell,  (an  uncomfortable  place  to  make  a  bed  in. 


PSALMS.  CXXXIX. 


Tlie  Omniscience  of  God. 


where  there  is  no  rest  day  or  night,  yet  thousands  will  make  their 
bed  for  ever  in  those  flames,)  behold,  thou  art  there,  in  thy  power 
and  jusiice.  God's  wrath  is  the  fire  which  will  there  burn  ever- 
lastingly, Rev.  14. 10.  (3.)  In  the  remotest  corners  of  this  world  ; 
"  //' /  lake  the  wings  of  Ike  worninr/,  the  rays  of  the  morning- 
lisiit,  (called  the  wings  of  the  sun,  Mai.  4. 2.)  than  which  nothing 
more  swift,  and  flee  upon  them  to  the  vtteriiiost  parts  of  the  sea, 
or  of  the  earth;  (Job, ;58. 12, 1:5.)  should  I  flee  to  the  utmost 
distant  and  obscure  islands,  (the  vUiiita  Thule,  the  Terra  incog- 
nita,) I  should  find  thee  there;  there  shall  thy  hand  lead  me,  as 
far  as  I  go,  and  thy  right  hand  shall  hold  me,  that  I  can  go  no 
further,  that  I  cannot  go  out  of  thy  reach."  God  soon  arrested 
Jonah,  when  he  fled  to  Tarshish  from  the  presence  of  the  Lord. 

2.  No  veil  can  hide  us  from  God's  eye,  no,  not  that  of  the 
thickest  darkness,  r.  11,12.  "  If  I  say.  Yet  the  darkness  shall 
cover  me,  when  nothing  else  will,  alas!  I  find  myself  deceived, 
the  curtains  of  the  evening  will  stand  me  in  no  more  stead  than  the 
wings  of  the  morning;  even  the  night  shall  be  light  about  me. 
That  which  often  favours  the  escape  of  a  |)ursued  criminal,  and 
the  retreat  of  a  beaten  army,  will  do  me  no  kindness  in  fleeing 
from  thee."  When  f iod  di\ided  between  the  light  and  darkness, 
it  was  with  a  reservation  of  tliis  prerogative,  that  to  himself  the 
darkness  and  the  light  shoidd  still  be  both  alike.  The  darkness 
darkeneth  not  front  thee,  for  there  is  no  darkness  or  shadow  of 
death  where  the  viorkers  of  iniquity  niav  hide  themselves.  No 
hypocritical  mask  or  disguise,  how  specious  soever,  can  save  anv 
person  or  action  from  appearing  in  a  true  light  before  God. 
Secret  haunts  of  sin  are  as  open  before  God  as  the  most  open  and 
barefaced  villanies. 

II.  Because  he  is  the  work  of  his  linnds:  he  that  framei"  the 
engine  knows  all  the  motions  of  it;  (jo<l  made  us,  and  thert-iore, 
no  doubt,  he  knows  us;  he  saw  us  when  we  were  in  the  forming, 
and  can  we  be  hid  from  him  now  that  we  are  formed '<  This 
argument  he  insists  upon;  (c.  13.  .  IG.)  "  Thnii  hast  possessed  my 
reins;  thou  art  Master  of  my  most  secret  thoughts  and  intenlions, 
and  the  innermost  recesses  of  my  soul;  thou  not  only  kliowest, 
but  governest,  them,  as  we  do  that  which  we  have  possession  of; 
and  the  possession  thou  hast  of  my  reins  is  a  rigiitful  possession, 
for  thou,  coveredst  me  in  my  tnothers  ivomb,  thou  madest  mc ; 
(Job,  10. 11.)  thou  madest  me  a  secret;  the  so\il  is  concealed  from 
all  about  us;  ]Vho  kiimrs  the  things  oj  a  ntan,  save  the  spirit  of  a 
man?"  1  Cor. 2.11.  Hejice  we  read  of  the  hidden  man  of  the 
heart.  But  it  was  God  himself  tliat  thus  covered  us,  and  there- 
fore he  can,  when  he  pleases,  discover  us;  when  he  hid  ns  from 
all  the  world,  he  did  not  intend  to  hide  us  from  himseli. 
Concerning  the  formation  of  man,  oi  each  of  us; 

1.  The  glory  of  it  is  here  given  to  God,  entirely  to  him;  fur  it 
is  he  that  has  made  vs,  and  not  we  ourselves.  1  will  praise  thee, 
the  Author  of  mv  beiiia  ;  my  parents  were  only  the  instruments  of 
it.  It  was  done,  (1.)  Under  the  divine  inspection;  My  substance, 
when  hid  in  the  womb,  nay,  when  it  was  yet  but  in  fieri  —in  the 
forming,  an  iinshapen  embryo,  was  riot  hid  from  thee,  thine  eyes 
did  see  my  substance.  (2.)  By  the  divine  operation.  As  the  eye 
of  God  saw  us  then,  so  his  hand  wrought  us;  we  were  his  work. 
(3.)  According  to  the  divine  model ;  In  thy  book  all  my  members 
were  written.  Eternal  wisdom  formed  the  plan,  and  by  that 
almighty  power  raised  the  noble  structure. 

2.  Glorious  things  are  here  said  concerning  il.  the  generation 
of  man  is  to  be  considered  with  the  same  pious  veneration  as  his 
creation  at  first.  Consider  it,  (1.)  As  a  great  marvel,  a  great 
miracle  we  might  call  it,  but  that  it  is  done  in  the  ordinary  course 
of  nature.  We  are  fearfully  and  wonderfully  made;  we  may 
justly  be  astonished  at  the  admirable  contrivance  of  these  living 
temples,  the  composition  of  every  part,  and  the  harmony  of  all 
together.  (2.)  As  a  great  mystery;  a  mystery  of  nature;  My 
toul  knows  right  well  that  it  is  marvellous,  but  how  to  describe 
it  for  any  one  else  I  know  not ;  for  /  icns  7nade  in  secret,  and 
eurionsty  vrovght  in  the  womb,  as  in  the  lowest  parts  of  the  earth ; 
w  privately,  and  so  far  out  of  sight.  (3.)  .As  a  great  mercy;  that 
kit  our  members  in  continuance  were  fashioned,  according  as  they 
rr<y  witten  in  the  book  of  God's  wise  counsel,  i('/ic!i  as  yet  there 


was  none  of  them ;  or,  as  some  read  it,  and  none  of  them  was  left 
out.  If  any  of  our  members  had  been  wauling  in  God's  book, 
they  had  been  wanting  in  our  bodies,  but,  through  his  goodness,* 
we  have  all  our  limbs  and  senses,  the  want  of  anv  of  which  miriit 
have  made  us  burthens  to  ourselves.  See  what  reason  we  iiHve 
then  to  praise  God  for  our  creation,  and  to  conclude  that  he  who 
saw  our  substance  when  it  was  unfashioiied,  sees  it  now  that  it  is 
fashioned. 

17.  How  precious  also  are  thy  tiiotiolus  unto 
me,  O  God!  how  great  is  the  sum  of  lliein!  18.  If 
I  should  count  them,  they  are  more  in  number 
than  the  sand:  when  I  awake,  I  atu  still  with  thee. 
19.  Surely  thou  wilt  slay  the  wicked,  O  God: 
depart  from  me  therefore,  ye  bloody  men.  20.  For 
they  speak  against  thee  wickedly,  and  thine  enemies 
take  t/ii/  name  in  vain.  21.  Do  not  I  hate  them, 
U  Lord,  that  iiate  thee  ?  and  am  not  1  grieved 
with  tliose  that  rise  up  against  thee  ?  22.  I  hale 
them  with  perfect  hatred  :  I  count  thetu  mine 
enemies.  23.  Search  me,  O  God,  and  know  my 
heart:  try  me,  and  know  my  thoughts:  24.  And 
see  if  there  he  any  wicked  way  in  me,  and  lead  me 
in  liie  way  everlasting. 

Here  the  psalmist  makes  application  of  the  doctrine  of  God's 
omniscience,  divers  wavs. 

1.  He  acknowledges,  with  wonder  and  thankfulness,  the  care 
Ood  had  taken  of  him  all  his  days,  i'.  17, 18.  God,  who  knew 
him,  thought  of  him,  and  his  thoughts  toward  him  were  Ihoiiglils 
of  love:  thoughts  of  good,  and  not  of  evil,  Jer.  24.  11.  God's 
omniscience,  which  might  justly  have  watched  over  us  to  do  us 
hurt,  has  been  employed  for  us,  and  has  watched  over  us  to  do  u.H 
good,  Jer.31.28.  God's  counsels  concerning  us  and  our  welfare 
have  been,  (1.)  Precious,  to  admiration;  Hotv  precious  are  thev! 
They  are  deep  in  themselves,  such  as  cannot  be  fathomed  and 
comprehended.  Providence  has  had  a  vast  reach  in  its  dispensa- 
tions concerning  us,  and  has  brought  things  about  for  our  good, 
cpiite  beyond  our  contrivance  and  foresight.  They  are  dear  to  us; 
we  must  think  of  them  with  a  great  deal  of  reverence,  and  yet  with 
pleasure  and  thankliilness.  Our  thoughts  concerning  God  must 
be  delightful  to  us  above  any  other  thoughts.  (2.)  Numerous,  to 
admiration  ;  How  great  is  the  sum  of  them!  We  cannot  conceive 
how  many  God's  kind  counsels  have  been  concerning  us ;  how 
many  good  turns  he  has  done  us;  and  what  variety  of  mercies  we 
have  received  from  him.  If  we  would  count  them,  the  heads  of 
them,  much  more  the  particulars  of  them,  they  are  more  in  number 
than  the  sand,  and  vet  every  one  great  and  very  considerable, 
40.5.  We  cannot  conceive  the  multitude  of  God's  compassions, 
which  are  all  new  every  morning.  (3.)  Constant  at  all  limes; 
"  When  I  aicake  every  morning,  /  am  still  xvith  thee,  under  thine 
eye  and  care,  safe  and  easy  under  thy  protection."  This  bespeaks 
also  the  continual  devout  sense  David  had  of  the  eye  of  God  u|)ori 
him;  When  I  awake,  lam  with  thee,  in  m\  thoughts  ;  and  it 
would  help  to  keep  us  in  the  fear  of  the  Lord  all  the  day  long,  if, 
when  we  awake  in  the  morning,  our  first  thoughts  were  of  him, 
and  we  did  then  set  him  before  us. 

2.  He  concludes  from  this  doctrine,  that  ruin  will  certainly  be 
the  end  of  sinners.  God  knows  all  the  wickedness  of  the  wicked, 
and  therefore  he  will  reckon  for  it;  "Surely  thou  wilt  stay  the. 
wicked,  O  God;  for  all  their  wickedness  is  open  before  thee,  how- 
ever it  may  be  artfully  disguised  and  coloured  over,  to  hide  it 
from  the  eye  of  the  world.  However  thou  suffer  them  to  prosper 
for  a  while,  sitreh/  thou  wilt  slay  them  at  last."  Now  observe, 
(l.)The  reason  why  God  will  punish  them;  because  they  daringly 
affront  him,  and  set  him  at  defiance;  (k.20.)  They  speak  against 
thee  wickedly:  they  set  their  mouth  against  the  heavens,  (73.9.) 
and  shall  be  called  to  account  for  the  hard  speeches  they  ha«e 


PSALMS,  CXXXIX,  CXL. 


Complaiiils  and  Petitions. 


tpoken  against  him,  Juiie,  lo.  Tliey  are  liis  enemies,  and  declare 
Iheir  enmily  by  taking  his  naniu  in  vain;  as  we  shew  our  contempt 
of  a  man,  if  we  make  a  bv-word  of  his  name,  and  never  mention 
him  but  in  a  way  of  jest  and  banter.  Those  that  profane  tiie 
sacred  forms  of  swearing  or  praying,  by  using  them  in  an  imper- 
tinent, irreverent,  manner,  take  God's  name  in  vain,  and  thereby 
shew  themselves  enemies  to  him.  Some  make  it  to  be  a  descrip- 
tion of  hypocrites;  "  They  speak  of  thee  for  mischief;  tliey  talk 
of  God,  pretending  to  piety,  but  it  is  with  some  ill  design,  for  a 
cJoke  of  maJicioiisuess ;  and,  being  enemies  to  God,  while  thev 
pretend  friendship,  they  take  his  navie  in  vain,  they  swear  falsely." 
(2.)  The  use  David  makes  of  this  prospect  which  he  has  of  the 
ruin  of  the  wicked.  [  1.]  He  defies  them;  "  Depart  from  me,  ye 
bloody  men;  ye  shall  not  debauch  me,  for  I  will  not  admit  your 
friendship,  nor  have  fellowship  with  you;  and  yoii  cannot  destroy 
me,  for,  being  under  fiod's  protection,  he  shall  force  you  to 
depart  from  me."  [2.]  He  detests  them;  (u.  •2l,'22.)  "Lord, 
thou  knowest  the  heart,  and  canst  witness  for  me;  do  not  I  hate 
them  that  hate  thee,  and  for  that  reason,  because  they  hate  thee? 
Therefore  I  bate  them,  because  1  love  thee,  and  hate  to  see  such 
affronts  and  indignities  put  upon  thy  blessed  name.  Am  not  I 
grieved  rvith  those  that  rise  vp  against  thee,  grieved  to  see  their 
rebellion,  and  to  foresee  their  rain  which  it  will  certainly  end  in?" 
Note,  Sin  is  hated,  and  sinners  lamented,  by  all  thai  fear  God. 
"  /  hale  them,  I  hate  the  tcork  of  them  that  turn  aside,"  (as  he 
explains  himself,  101.3.)  "  with  a  sincere  and  perfect  hatred;  I 
count  them  that  are  enemies  to  God  as  enemies  to  me,  and  will 
not  have  any  intimacy  with  them,"  B9.8. 

3.  He  appeals  to  God  concerning  his  sincerity,  ».23, 21, 
(1.)  He  desires  that  as  far  as  he  was  in  the  wrong,  God  would 
fliscover  it  to  him.  They  that  are  upright,  can  take  comfort  in 
God's  omniscience  as  a  witness  of  their  uprightness,  and  can  with 
»  humble  confidence  beg  of  him  to  search  and  try  them,  to  discover 
them  to  themselves,  (for  a  good  man  desires  to  know  the  worst 
of  himself,)  and  to  discover  iheni  to  others.  He  that  means 
honestly  conld  wish  he  had  a  window  in  his  breast,  that  any  man 
may  look  into  his  heart ;  "  Lord,  1  hope  I  am  not  in  a  wicked 
way,  but  see  if  there  be  any  uic/ted  nag  in  me,  auv  corrupt 
inclination  remaining;  let  me  see  it;  and  root  it  out  of  me,  for  I 
do  not  allow  it." 

(2.)  He  desires  that,  as  far  as  he  was  in  the  right,  he  might  be 
forwarded  in  it,  which  he  that  knows  the  heart  knows  how  lo  do 
etfccfually;  Lead  me  in  the  iray  everlasting.  Note,  [l.J  The 
way  of  godliness  is  an  everlasting  way,  it  is  everlastingly  tnie  and 
cood  ;  pleasing  to  God,  and  profitable  to  us;  and  will  end  in  ever- 
lasting life.  //  is  the  wag  nf  antii/nitg,  so  some ;  the  good  old 
«ay.  [2.]  All  the  saints  desire  to  be  kept  and  led  in  this  way, 
that  Ihey  may  not  miss  it,  turn  out  of  it,  or  tire  in  it. 

PSALM  CXL. 

This  iind  the  /niir  follpivbig  psalms  arc  7niich  nf  a  piece,  and  the  scope  of  them 
the  saim  ttith  mnny  that  ire  met  uith  in  ihe  beginning  and  middle  nf  the  book 
if  I'salins,  thonah  with  but  fete  of  late.  Tliey  iccre  penned  by  Darid  (as  it 
should  seem)  irhen  he  teas  persecuted  by  Saul ;  one  of  them  is  said  lo  be  liis 
prayer  when  lie  was  in  the  rave,  aiirf  it  is  probable  that  all  the  rest  trcre 
penned  about  the  same  time.  In  this  psalm,  I.  Darid  complains  of  the  malice 
of  his  enemies,  and  prays  to  God  to  preserve  him  from  them,  v.  1 .  .ft.  II.  He 
encourages  himself  in  God,  as  his  God,  c.0, 7.  ///.  He  prays  for,  and 
prophesies,  the  destruction  of  his  persecutors,  v.  8.  .11.  IV.  He  assures  all 
Gvd's afnicted  people  that  their  troubles  would  in  due  time  endiccll,  (».i2,I3.) 
nilh  jrhich  assurance  tee  must  comfort  ourselves  and  one  another  rs  singing 
this  psalm. 

To  the  chief  musician.     A  psalm  of  David. 

'•  T~\EL1VER  me,  O  Lord,  from  the  evil  man: 
JL^pre.serve  me  from  the  violent  man ;  2.Which 
imagine  mischiefs  in  t/ieh-  heart;  continuallv  are 
they  gathered  together  for  war.  3.  They  have 
.sharpened  their  toiigue.s  like  a  serpent;  adders' 
poison/.?  under  their  lips.  Selah.  4.  Keep  itie,  O 
Lord,  from  the  hands  of  the  wicked;  preserve  me 
from  the  violent  man;  nho  have  purposed  to  over 


throw  my  goings.  5.  The  proud  have  hid  a  snare 
for  me,  and  cords;  they  have  spread  a  net  by  the 
way-side;  they  have  set  gins  for  me.  Selah.  G.  I 
said  unto  the  Lord,  Thou  art  my  God  :  hear  the 
voice  of  my  supplications,  O  Lord.  7.  O  God  the 
Lord,  the  strength  of  my  s;dvation,  tiiou  hast 
covered  my  head  in  the  day  of  battle. 

In  this,  as  in  other  things,  David  was  a  type  of  Christ,  that  he 
suffered  before  he  reigned,  he  was  humbled  before  lie  was  exalted  ; 
ar.d  that  as  there  were  many  who  lo\ed  and  valued  him,  and 
sought  to  do  him  honour,  so  there  were  many  who  hated  and 
envied  him,  and  sought  to  do  him  mischief,  as  appears  by  these 
verses,  where, 

1.  He  gives  a  character  of  bis  enemies,  and  paints  them  out  in 
their  own  colours  as  dangerous  men,  whom  he  had  reason  to  be 
afraid  of,  but  v^icked  men,  whom  he  had  no  reason  to  think  the 
righteous  God  would  countenance.  There  was  one  that  seems  to 
have  been  the  ring-leader  of  them,  whom  he  calls  ihe  evil  man, 
am\  the  man  of  violences ;  (e.  1,4.)  probably  he  means  Saul.  The 
Chaldee  paraphrast  (t>.9.)  names  both  Doeg  and  Ahithophel ;  liiil 
between  them  there  was  a  great  distance  of  time.  Violent  men 
are  evil  men.  But  there  were  many  beside  this  one,  who  were 
confederate  against  David,  w\io  are  here  represented  as  the 
genuine  offspring  and  seed  of  the  serpent.  For,  ( l.)They  are  very 
subtle,  crafty  to  do  mischief;  they  have  imagined  it,  (i'.2.)  have 
laid  the  scheme  with  all  the  art  and  cunning  imaginable.  They 
have  purposed  and  plotted  to  overthrow  the  goings  of  a  good  man, 
(m.4.)  to  draw  him  into  sin  and  trouble.  So  ruin  him,  by  blasting 
his  reputation,  crushing  his  interest,  and  taking  away  his  life. 
For  this  purpose  theg  have,  like  mighty  hunters,  hid  a  snare,  and 
spread  a  net,  and  set  gins,  (u.5.)  that  their  designs  aga'mst  him, 
being  kept  undiscovered,  might  be  the  more  likely  to  take  effect, 
and  he  might  fall  into  their  hands  ere  be  was  aware.  Great 
persecutors  have  often  been  great  politicians,  which  has  indeed 
made  them  Ihe  more  formidable;  but  ihe  Lord  preserves  ihe  simple 
without  all  those  arts.  (2.)  They  are  very  spiteful;  as  full  of 
malice  as  Satan  himself;  Theg  have  sharpened  iheir  tongues  like 
a  serpent,  that  infuses  his  venom  with  his  tongue;  and  there  is  so 
much  malignity  in  all  they  say,  that  one  would  think  there  was 
nothing  under  their  lips  but  adders'  poison,  v.  3.  With  their 
calumnies,  and  with  their  counsels,  they  aimed  to  destroy  David, 
but  secretly,  as  a  man  is  stung  with  a  serpent,  or  a  snake  in  the 
grass.  And  they  endeavoured  likewise  to  infuse  their  malice  into 
others,  and  to  make  them  seven  times  more  the  children  of  helj 
than  themselves.  A  malignant  tongue  makes  men  like  the  old 
serpent;  and  poison  in  the  lips  is  a  certain  sign  of  poison  in  the 
heart.  (3.)  They  are  confederate;  they  are  many  of  them;  but 
they  are  all  gathered  together  against  me  for  war,  v. 2.  Thej 
who  can  agree  in  nothing  else,  can  agree  to  persecute  a  good  man 
Herod  and  Pilate  will  unite  in  this,  and  in  this  they  resemb 
Satan,  who  is  not  divided  against  himself,  all  the  devils  agreein 
in  Beelzebub.  (4.)  Thev  are  proud,  (f.  5.)  conceited  of  them 
selves,  and  confident  of  their  success;  and  herein  also  they  resem- 
ble Satan,  whose  reigning,  ruining,  sin,  was  pride.  The  pride 
of  persecutors,  though  at  present  it  be  the  terror,  yet  may  be  the 
encouragement,  of  the  persecuted,  for  the  more  haughty  they  are, 
the  faster  are  they  ripening  for  ruin.   Pride  goes  before  destruction. 

2.  He  prays  to  God  to  keep  him  from  them,  and  from  being 
swallowed  up  by  ihcni ;  "  Lord,  deliver  me,  preserve  me,  keep  me; 
(<i.  1,4.)  let  them  not  jirevail  to  take  away  my  life,  my  reputation, 
my  interest,  my  comfort,  and  to  prevent  my  coming  to  the  throne. 
Keep  me  from  doing  as  they  do,  or  as  they  would  have  me  do,  or 
as  they  promise  themselves  I  shall  do. "  Note,  The  more  malice 
appears  in  our  enemies  against  us,  Ihe  more  earnest  we  should  be 
in  prayer  to  God  to  take  us  under  his  protection.  In  him  believers 
may  count  upon  a  security,  and  may  enjoy  it  and  themselves  with 
a  holy  serenity.  Those  are  safe  whom  God  preserves.  If  ne  he 
for  us,  who  can  be  against  us? 

3.  lie  triumph*  in  God,  and   thereby,  in  effect,  he  Iri'ji.i;  !  i 


PSALMS.  CXL.  CXLI 


Petitions. 


rnfr  ?i!3  perjcoiiliirs,  c.C,  7.  VViu.'ii  hi-s  enemies  sharpened  llieir 
(oiiuues  against  him,  (ii<l  !k'  sliitipeii  his  against  ihenit  No; 
adder's  pnisnn  was  under  their  lip.':,  hut  £;raco  was  poured  into  liis 
lips,  witness  what  he  here  said  unto  the  Lord,  for  to  him  he 
looited,  to  liim  he  dirccied  himself,  when  he  saw  himself  in  so 
rniicli  dan<;er  through  the  niahce  of  iiis  enemies:  and  it  is  well 
for  ns  that  we  have  a  God  to  go  to.  He  comforteil  himself,  ( 1.)  In 
his  interest  in  God;  "  I  said,  Tkvu  art  nil/  God;  and  if  my  God, 
then  my  Shield  and  mightv  Protector."  In  tronbions  dangerous 
times,  it  is  good  to  claim  relation  to  God,  and  by  failh  to  keep 
hold  of  him.  (•2.)  In  his  access  to  God.  This  comforted  him, 
that  he  was  not  only  taken  into  covenant  with  God,  hut  into 
communion  with  him,  that  he  had  leave  to  speak  to  him,  and 
niiiht  expect  an  answer  of  peace  from  him,  and  could  say,  with  a 
liumhie  confidence.  Hear  the  voice  of  viij  supplications,  O  Lord. 
(3.)  In  the  assurance  he  had  of  help  from  God,  and  happiness  in 
him  ;  "  O  Cod  tlie  Lord,  Jehovah,  Adonai;  as  Je/iovah,  tlion  firl 
self-existent  and  self-sufficient,  an  infinitely  perfect  Heing;  as 
Adotiiii,  tlioil  art  my  Stay  and  Support,  mv  Ruler  and  Governor; 
and  tlierefore  the  Strength  of  my  salvation,  my  strong  Saviour; 
iiav,  not  only  my  Saviour,  hut  my  Salvation  itself,  from  whon),  in 
whom,  my  salvation  is;  not  only  a  strong  Saviour,  hut  the  very 
Sirenglh  of  ray  salvation,  on  whom  the  stress  of  my  hope  is  laid  ; 
all  in  ail  to  make  me  happv,  and  to  preserve  me  to  my  happiness." 
(4.)  In  the  experience  he  had  had  formerly  of  God's  care  of  him  ; 
Thou  hast  covered  nn/  head  in  the  day  of  battle.  As  he  pleaded 
witfi  Saul,  that,  for  the  service  of  his  country,  Ik-  many  a  time 
jeoparded  his  life  in  tlie  high  places  of  the  field,  so  he  pleads  with 
God,  that,  in  those  services,  lie  had  wonderfully  protected  him, 
and  ])rovided  him  a  better  helmet  for  the  securing  of  his  head, 
than  Goliath's  was;  "  Lord,  tliou  hast  kept  me  in  the  day  of 
battle  \\i\h  the  Philistines,  suffer  me  not  to  fall  by  the  treacherous 
intrigues  of  false-hearted  Israelites."  God  is  as  able  to  preserve  his 
people  from  secret  fraud  as  from  open  force;  and  tlie  experience 
we  have  had  of  his  power  and  care,  in  dangers  of  one  kind,  may 
encourage  us  to  trust  in  him,  and  depend  upon  him,  in  dangers  of 
tnollier  nature;   fur  nothing  cnu  shorten  the  Lord's  right  hand. 

8.  Gi-ant  not,  O  Lord,  the  desires  of  the  wicked : 
furlher  not  his  wicked  device:  lest  they  exalt  them- 
selves. Selah.  9.  As  for  the  head  of  those  that 
compass  me  about,  let  the  mischief  of  their  own 
lips  cover  them.  10.  Let  burning-  coals  fall  upon 
them:  let  them  be  cast  into  the  fire;  into  deep 
pits,  that  they  rise  not  up  a?,ain.  11.  Let  not  an 
evil  speaker  be  established  in  tlie  earth:  evil  shall 
hunt  the  violent  man  to  overthrow  /lim.  12.  I  know 
that  tiie  Lord  will  maintain  the  cause  of  the 
afflicted,  a?id  the  right  of  the  poor.  13.  Surely  the 
righteous  shall  give  thanks  unto  thy  name:  the 
upright  shall  dwell  in  thy  presence. 

Here  is  the  believing  foresight  David  had, 

I.  Of  the  shame  and  confusion  of  persecutors. 

1.  Their  disappointment;  this  he  prays  for,  (u.8.)  tliat  their 
lusts  might  not  be  gratified,  their  lust  of  ambition,  envy,  and 
revenge;  "  Grantnot,  O  Lord,  the  desires  of  the  wicked,  butfrus- 
trate  them ;  let  them  not  see  the  ruin  of  my  interest,  which  they 
so  earnestly  wish  to  see;  hut  hear  the  voice  of  my  supplications." 
He  prays  that  their  projects  might  not  take  effect,  but  be  blasted  ; 
"O  further  not  Jds  wicked  device ;  let  not  Providence  favour  any  of 
his  designs,  but  cross  them ;  suffer  not  his  wicked  device  to  proceed, 
but  chain  his  wheels,  and  stop  him  in  the  career  of  his  pursuits." 
Thus  we  are  to  prav  against  the  enemies  of  God's  people,  that  they 
may  not  succeed  in  anv  of  their  enterprises.  Such  was  David's 
rayer  against  Ahithophel,  that  God  would  turn  his  counsels  nito 
ooiishness.  The  (ilea  is,  lest  they  exalt  themselves;  value  them- 
mIvcs  upon  their  success,  as  if  it  were  an  evidence  that  God 
iavoared  them.   Proud  men,  when  they  prosper,  are  made  prouder, 


I 


grow  more  impudent  against  God,  and  insoLiit  against  his  pcopl«; 
and  therefore,  "  Lord,  do  not  prosper  theni." 

•2.  Their  dcstruclion.  This  he  prays  fuf,  (as  we  i-ead  it,)  but 
some  choose  to  read  it  rather  as  a  prophecy ;  and  the  original  will 
bear  it.  If  we  take  it  as  a  prayer  that  yiroceeds  from  a  spirit  of 
prophecy,  which  comes  all  to  one,  he  foretells  the  ruiii, 

(  I.)  Of  his  own  enemies;  "  As  for  those  that  compass  vie  about, 
and  seek  my  ruin,"  [1.]  "  The  mischief  of  their  own  lips  siiali 
coper  Iheir  lieads;  (v. 9.)  the  evil  theyhaie  wished  to  n:e  shall 
come  u|)on  themselves;  tlieir  curses  shall  be  blown  back  into  their 
own  faces;  and  the  very  designs  which  they  have  laid  against  me 
shall  turn  to  their  own  ruin,"  7.  lo,  10.  Let  those  lluU  niakr 
mischief,  by  slandering-,  tale -bearing,  misrepresenting  their  m  igh- 
bours,  and  spreading  ill-natured  characters  and  stories,  dread  the 
consequence  of  it,  and  think  how  sad  their  condition  will  Ih.',  v\hen 
all  the  mischief  they  have  been  accessory  to  shall  he  made  lo  return 
upon  themselves.  [  2.]  The  judgments  of  God  shall  fall  upon  tliem, 
compared  here  to  burniny  coals,  in  allusion  to  the  destruction  ol 
Sodom:  nay,  as  in  the  deluge,  the  waters  from  above,  and  tho<e 
from  beneath,  met  for  the  drowning  of  the  world,  both  the  win- 
dows of  heaven  were  opened,  and  the  fountains  of  the  great  <lee|> 
were  broken  up;  so  here,  to  complete  the  ruin  of  the  enemies  of 
Christ  and  his  kingdom,  they  shall  not  only  have  burniny  coals  cast 
u|)on  them  from  above,  (Job,  20.23. — 27.22.)  but  they  them- 
selves fihall  be  cast  into  the  fire  beneath  ;  both  heaven  and  hell, 
the  wrath  of  God  the  Judge,  and  the  rage  of  Satan  the  tornienler, 
shaill  concur  lo  make  them  miserable.  And  the  fire  they  shall  be 
cast  into  is  not  a  furnace  of  fire,  out  of  which  perhaps  they  might 
escape,  but  a  deep  pit,  out  of  which  they  cannot  rise.  Tophct  is 
said  to  be  deep  and  large,  Isa.  30.33. 

(  2.)  Of  all  others  that  are  like  them,  t;.  11.  [1.]  Evil  speakers 
must  expect  to  be  shaken,  for  they  shall  never  be  established  in 
the  earth.  What  is  got  by  fraud  and  falsehood,  by  calumny  and 
uiijust  accusation,  will  not  prosper,  will  not  last.  Wealth  gotten 
bv  vanitv  will  be  diminished.  Let  not  such  men  as  Doeg  think  to 
reign  long,  for  his  doom  will  be  their's,  2.5.  A  lying  tongue  is 
but  for  a  moment,  hut  the  //;)  of  truth  shall  be  established  for  ever. 
[2.]  Evil  Doeg  must  expect  to  be  destroyed.  Evil  shall  hunt  the 
violent  man,  as  the  blood-hound  hunts  the  murderer  to  discover 
him,  as  the  lion  hunts  his  prey  to  tear  it  to  jiieces:  mischievous 
men  will  be  brought  to  light,  and  brought  to  ruin,  the  destruction 
appointed  shall  run  them  down  and  overthrow  them.  Evil 
pursves  sinners. 

H.  Here  is  his  foresight  of  the  deliverance  and  comfort  of  the 
persecuted,  r.  12,13.  I.God  will  do  <Af;«  justice,  in  delivering 
them,  who,  being  wronged,  commit  themselves  to  him  ;  "  J  know 
that  ike  Lord  will  mainta  in  the  jusiAndinjured  cause  of  \ihafflicted 
people,  and  will  not  suffer  might  always  to  prevail  against  right, 
though  it  be  but  the  riylit  of  the  poor,  who  have  but  little  that  they 
can  pretend  a  right  to."  God  is,  and  will  be,  the  patron  of 
oppressed  innocence,  much  more  of  persecuted  ])iety;  they  that 
know  him  cannot  but  know  this.  2.  They  will  do  him  jusliie, 
(if  I  may  so  speak,)  in  ascribing  the  glory  of  their  deliverance  to 
him;  "Surely  the  riyhteous  (who  make  conscien(  e  of  rendering 
to  God  his  due,  as  well  as  to  men  their's)  shall  yivc  f banks  unto 
thy  name,  when  they  find  their  cause  pleade<i  with  jealousy,  and 
prosecuted  with  effect."  The  closing  words.  The  npriyht  shall 
dwell  in  thy  presence,  denote  God's  favour  to  them  ;  "  Thou  shalt 
admit  them  to  dwell  in  thy  presence,  in  sjrace  here,  in  glory  here- 
after, and  it  shall  be  their  safety  and  happiness,"  their  duty  to 
God;  They  shall  attend  upon  thee  as  servants  that  keep  in  the 
presence  of  their  masters,  both  lo  do  Ihem  honour,  in  1  to  receive 
their  commands.  This  is  true  thanksgiving,  even  thanksliving; 
and  this  use  we  should  make  of  all  our  deliverances,  we  should 
serve  God  the  more  closely  and  cheerfully. 

PSALM  CXLL 

David  was  In  distress  when  he  p«imrf  tl.i.- ;««/«  ,■  p./r«,f J,  il  »  most  likely,  bt 
Saul,  that  viohnt  man.  Is  .,„y  .hstr.-.scl  ?  L.t  h,m  prny  ;  DnriJ  ,lid  5...  m* 
had  the  comfort  of  it.  I.  He  in-ays  M  CdS  JavouraUc  ncci.lnuce,  v.l.i 
If.  For  his  powerful  assi.'^tam-e.  r.  3.4.  ///  That  others  ,„,uht  h-  v„lru 
mental  0/  good  to   his  soul,  us  />■  hoped  to   be  to  the  .««k.s  W   olh.,,.  0.5,6. 


PSALMS,  CXLI. 


Petitions. 


lY.  That  he  and  hi)  friends  being  now  brought  to  the  last  extremity,  God 
tcauld  graciously  appear  fur  their  relief  and  rescue,  r.  7 . .  10.  The  merey  and 
(rate  of  God  are  as  necessary  to  us  ns  they  irire  to  him,  and  therefore  we 
should  be  humbly  eaniest  for  ihcm  in  singing  this  psulm. 

A  psalm  of  David. 

1.  T  ORD,  I  cry  unto  thee;  make  haste  unto  me; 
ii  give  ear  unto  my  voice,  when  I  cry  unto 
thee.  2.  Let  my  prayer  be  set  forth  before  thee 
as  incense;  and  the  hftinp;  up  of  my  hands  as  the 
evening  sacrifice,  o.  Sel  a  watch,  O  Lord,  iiefore 
my  mouth ;  keep  the  door  of  my  h'ps.  4.  Incline 
not  my  heart  to  any  evil  thing,  to  practise  wicked 
works  with  men  that  work  iniquity:  and  let  me 
not  eat  of  their  dainties. 

Mercy  to  accept  what  we  do  well,  and  grace  to  keep  us  from 
doing  ill,  are  the  two  things  which  we  are  here  taught  by  David's 
example  to  pray  to  God  for. 

1.  David  loved  prayer,  and  he  begs  of  God  that  his  prayers 
might  be  heard  and  answered,  ii.l,2.  David  cried  unto  God;  his 
crying  denotes  fervencv  in  praver,  he  prayed  as  one  in  earnest;  his 
trying  to  God  denotes  faith  and  fixedness  in  prayer.  And  what  did 
he  desire  as  the  success  of  hid  praver?  (  1.)  That  God  would  take 
cognizance  of  it;  "  Give  ear  to  my  voice;  let  me  have  a  gracious 
audience."  They  that  cry  in  prayer  may  hope  to  be  beard  in 
prayer,  not  for  tlieir  loudness,  liut  iheir  liveliness.  (*J.)  That  he 
would  visit  him  upon  it;  Make  haste  wito  me.  Those  thai  know 
how  to  value  God's  gracious  presence  will  be  importunate  for  il, 
and  huniblv  impatient  of  delays.  He  that  believes  does  not  make 
haste,  but  he  that  prays  may  b<t  earnest  with  God  to  make  haste. 
(3.)  That  he  would  be  well-pleased  with  him  in  it;  well-pleased 
with  his  prayivg  and  the  liftinej  vp  of  his  hands  in  prayer;  which,  ii 
denotes  both  llie  elevation  and  enlargement  of  his  dcsir?,  and  ine 
out-goings  of  his  hope  and  expectation;  the  lift'.ii^  up  oi  the  hand 
eisnifying  the  lifting  up  of  the  heart,  and  being  used  instead  of 
lifting  up  the  sacrifices  which  were  heaved  and  waved  before  the 
Lord.  Prayer  is  a  spiritual  sacrifice,  it  is  the  offering  up  of  the 
soul  and  its  best  affections  to  God;  now  he  prays  that  this  may 
be  set  forth  and  directed  before  God,  a.«  the  incense  which  was 
daily  burnt  upon  the  golden  altar,  and  is  the  evening  sacrifice, 
which  he  mentions,  rather  th.an  the  morning  sacrifice,  perhaps 
becaus,-"  this  was  an  evening  praver,  or  with  an  eve  to  Christ,  who, 
in  the  evening  of  the  world,  and  in  the  evening  of  the  day,  was  to 
offer  up  himself  a  Sacrifice  of  atonement,  and  establish  the  spiritual 
lacrifices  of  acknowledgment,  having  abolished  all  the  carnal 
ordinances  of  the  law.  They  that  pray  in  faith  may  expect  it  will 
please  God  better  than  an  ox  or  bullock.  David  was  now  banished 
from  God's  court,  and  could  not  attend  the  sacrifice  and  incense, 
and  therefore  begs  that  his  jirayer  might  be  instead  of  them. 
Note,  Prayer  is  of  a  sweet-smelling  savour  to  God,  as  incense, 
which  yet  had  no  savour  without  fire;  nor  has  prayer  without  the 
fire  of  holy  love  and  fervour. 

2.  David  was  in  fear  of  sin;  and  he  begs  of  God  that  he  might 
be  kept  from  sin,  knowing  that  his  prayers  would  not  be  accepted, 
unless  he  took  care  to  watch  against  sin;  we  must  be  as  earnest 
for  God's  grace  in  us,  as  for  his  favour  towards  us. 

(1.)  He  prays  that  he  might  not  be  surprised  into  any  sinful 
words ;  (v.  3.)  •'  .SV*  a  natch,  O  Lord,  before  my  mouth,  and,  nature 
having  made  my  lips  to  be  a  door  to  my  words,  let  grace  keep 
that  door,  that  no  word  may  be  suffered  to  go  out,  which  may  any 
way  fend  to  the  dishonour  of  God,  or  the  hurt  of  others."  Good 
men  know  the  evil  of  tongue-sins,  and  how  prone  they  are  to 
them;  when  enemies  arc  jjrovoking,  we  are  in  danger  of  carrying 
our  resentments  too  far,  and  of  speaking  unadvisedlv,  as  Moses  did, 
though  the  meekest  of  men ;  and  therefore  they  are  earnest  with 
God  to  prevent  their  speaking  amiss,  as  knowing  that  no  watch- 
fulness or  resolution  of  their  own  is  sufficient  for  the  governing  of 
their  tongues,  much  less  of  their  hearts,  without  th.e  special  grace 
of  God.     We  must  keep  our  mouth  as  with  a  bridle;  but  ilmt  will 


not  serve,  we  must  pray  to  God  to  keep  them.  Nehemiah  prayed 
to  the  Lord  then  when  he  set  a  watch,  and  so  must  we,  for  with- 
out him  the  watchman  wakelh  but  in  vain. 

('2.) That  he  might  not  be  inclined  to  any  sinful  practices;  (u.4.) 
"  Incline  not  mine  heart  to  any  evil  thin r; ;  whatever  inclination 
there  is  in  me  to  sin,  let  it  be  not  only  restrained,  but  mortified, 
by  divine  grace."  The  example  of  those  about  us,  and  the 
provocations;  of  those  aga'mst  us,  are  apt  to  stir  up,  and  draw  out, 
corrupt  inclinations;  wn  are  ready  to  do  as  others  do,  and  to  think 
that  if  we  received  injuries,  we  may  return  them  ;  and  therefore 
we  have  need  to  pray  that  we  may  never  be  left  to  ourselves  to 
practise  any  wicked  work,  either  in  confederacy  with,  or  in  oppo- 
sition to,  the  men  that  work  iniquity.  While  we  live  in  such  an 
evil  world,  and  carry  about  with  us  such  evil  hearts,  we  have  need 
to  pray  that  we  may  neither  be  drawn  in  by  any  allurement,  nor 
driven  on  by  any  provocation,  to  do  any  sinful  thing. 

(3.)  That  he  might  not  be  insnared  by  any  sinful  ))leasu res; 
"  Let  me  not  eat  of  their  dainties.  Let  me  not  join  with  them  in 
llieir  feasts  and  sports,  lest  thereby  I  be  inveigled  into  their  sins." 
Better  is  a  dinner  of  herbs  out  of  the  way  of  temptation,  than  a 
stalled  ox  in  it.  Sinners  pretend  to  find  dainties  in  sin  ;  stolen 
Haters  are  sweet,  forbidden  fruit  is  pleasant  to  the  eye  :  but  they 
lli:it  consider  how  soon  the  dainties  of  sin  will  turn  into  wormwood 
n.d  gall,  how  certainly  it  will,  at  last,  bile  like  a  serpe7it,  and  sting 
li!,e  an  adder,  will  dread  those  dainties,  and  pray  to  God  by  his 
pro\i(lcnce  to  lake  them  out  of  their  sight,  and  by  his  grace  to 
Iniu  tlicm  against  them.  Good  men  will  pray  against  even  the 
-wcels  of  sin. 

a.  Let  the  righteous  smite  me;  it  shall  be  a 
Kindness:  and  let  him  reprove  me;  it  shall  he  an 
.xcellent  oil,  which  shall  not  break  my  head  :  for 
et  my  |)rayer  also  sliall  be  in  their  calamities. 
iJ.  When  their  judges  are  overthrown  in  stony 
uluces,  they  sliall  hear  my  words;  for  they  are 
sweet.  7.  Out  bones  are  scattered  at  the  grave's 
mouth,  as  when  one  cuttelh  and  cleavelh  wood 
upon  the  earth.  8.  But  mine  eyes  are  unto  thee, 
O  God  the  Lord:  in  thee  is  my  trust:  leave  not 
my  soul  destitute.  9.  Keep  ine  from  the  snare 
which  they  have  laid  for  me,  and  the  gins  of  the 
workers  of  iniquity.  10.  Let  the  wicked  fall  into 
their  own  nets,  whilst  that  I  withal  escape. 

Here,  I.  David  desires  to  be  told  of  his  faults;  his  enemies 
ipproached  him  with  that  which  was  false,  which  he  could  not  but 
complain  of;  yet,  at  the  same  time,  he  desires  his  friends  would 
leprove  him  for  that  which  wasreallv  amiss  in  him,  particularly  if 
there  was  any  thing  that  gave  the  least  colour  to  those  reproaches; 
(r.b.)  Let  the  righteous  smite  me,  it  shall  be  a  kindness.  The 
righteous  God;  so  some.  "  I  will  welcome  the  rebukes  of  his 
providence,  and  be  so  far  from  quarrelling  with  them,  that  I  will 
receive  them  as  tokens  of  love,  and  improve  them  as  means  of 
grace,  and  will  pray  for  those  that  are  the  instruments  of  my 
trouble."  But  it  is  commonly  taken  for  the  reproofs  given  by 
righteous  men  ;  and  it  best  becomes  those  that  are  themselves 
righteous,  to  reprove  the  unrighteousness  of  others,  and  from 
Ihem  it  will  be  best  taken.  But  if  the  reproof  be  just,  though  the 
reprover  be  not  so,  we  must  make  a  good  use  of  it,  and  learn 
obedience  by  it.  We  are  here  taught  how  to  receive  the  reproofs  of 
the  righteous  and  wise.  (1.)  We  must  desire  to  be  reproved  for 
whatever  is  amiss  in  us,  or  is  done  amiss  by  us;  "Lord,  put  it 
into  the  heart  of  the  righteous  to  smite  me  and  reprove  me.  If  my 
own  heart  does  not  smite  me,  as  it  ought,  let  my  friend  do  it;  let 
me  never  fall  under  that  dreadful  judgment  of  being  let  alone  in 
sin."  (2.)  We  must  account  it  a  peace  of  friendship;  we  must 
not  only  bear  it  patiently,  but  take  it  as  a  kindness;  for  reproo/i 
of  iiistnirtioi;  arc  the  vay  of  life,  (Prov.  (!.  23.)  are  means  of  goM 


PSALMS,  CXIJ,  CXLII. 


Complaints. 


lo  118,  to  bring  us  to  repentance  for  the  sins  ue  liave  coiiiniitted, 
and  to  prevent  relapses  into  sin.  Though  rejjroofs  cut,  it  is 
in  order  to  a  cui-e,  and  therefore  niiicU  more  desirnhle  than 
the  kisses  of  an  enemy,  (Prov.*27.6.)  or  the  song  of  fools, 
Eccl.7. 5.  David  blessed  God  for  Abigail's  seasonable  admo- 
nition, 1  Sam. 25.  32.  (3.)  We  must  reckon  ourselves  helped  and 
healed  by  it ;  it  shall  be  as  an  excellent  oil  to  a  wound,  to  mollify 
it,  and  close  it  up ;  it  shall  not  break  my  head,  as  some  reckon  it 
to  do,  who  could  as  well  bear  to  have  their  heads  broken,  as  to  be 
told  of  their  faults;  but,  says  David,  "I  am  not  of  that  mind; 
it  is  my  sin  that  has  broken  my  head,  that  has  broken  my  bones, 
Ps.  51.8.  The  reproof  is  an  excellent  oil,  to  cure  the  bruises  sin 
has  given  me.  It  shall  not  break  my  head,  if  it  may  but  help  to 
break  my  heart."  (4.)  We  must  requite  the  kindness  of  those 
that  deal  thus  faithfully,  thus  friendly,  with  us,  at  least  by  our 
prai/em  for  them  in  their  calamities,  and  hereby  we  nmst  shew 
that  we  take  it  kindly.  Dr.  Ilaunnond  gives  quite  anollier  reading 
of  this  verse;  "  Reproach  nill  bruise  me  that  am  righteous,  and 
rchnhe  me;  but  that  poisonous  oil  shall  not  break  my  head,  shall 
not  destrov  me,  shall  not  do  me  the  mischief  intended,  for  yet  my 
firnyer  shall  A?  ill  their  inischiefs,  that  God  would  preserve  me 
from  them,  and  mv  prayer  shall  not  be  in  vain." 

2.  David  hopes  his  persecutors  will,  some  time  or  other,  bear 
to  be  told  of  their  faults,  as  he  was  willing  to  be  told  of  his; 
{i'.  f).)  "  When  their  judges"  (Saul  and  his  officers,  who  judged  and 
condemned  Davifl,  and  would  themselves  be  sole  .judges)  "are 
civ.-rthrnwii  in  stony  places,  among  the  rocks  in  the  wilderness, 
then  they  shall  hear  my  words,  for  they  are  sn-eet."  Some  think 
lliis  refers  to  (he  relentings  that  were  in  Saul's  breast,  when  he 
said  with  tears,  Is  this  thy  voice,  my  sen  David?  1  Sam. 24. 16. — 
26.31.  Or,  we  may  take  it  more  generally;  even  judges,  great 
as  Ihey  are,  may  come  to  be  overthrown;  those  that  make  the 
greatest  figure  in  this  world  do  not  always  meet  with  level  smooth 
wa\s  thronah  it.  And  those  that  slighted  the  word  of  God  before, 
will  relish  it,  and  be  glad  of  it,  when  they  are  in  affliction,  for 
that  opens  the  ear  to  instruction.  When  the  world  is  bitter,  the 
word  is  sweet.  Oppressed  innocency  cannot  gain  a  hearing  with 
those  that  live  in  pomp  and  pleasure,  but  when  they  come  to 
be  overthrown  themselves,  they  will  have  more  compassionate 
thoughts  of  the  afflicted. 

3.  David  complains  of  the  great  extremity  to  which  he  and  his 
friends  were  reduced;  (r. 7.)  Our  bones  are  scattered  at  the 
r/ravc's  mouth,  out  of  which  they  are  thrown  up,  so  long  have  we 
been  dead,  or  into  which  they  are  ready  to  be  thrown,  so  near 
are  we  to  the  pit;  and  Ihey  are  as  little  regarded  as  chi))s  among 
ttie  hewers  of  wood,  which  are  thrown  in  neglected  heaps.  As 
one  that  cuts  and  cleaves  the  earth;  so  some  read  it,  alluding  to 
the  ploughman  who  tears  the  earth  in  pieces  with  his  jilough- 
share,   129.3.      Can  these  dry  bones  live? 

4.  David  casts  himself  upon  God,  and  depends  upon  him  for 
deliverance;  " But  mine  eyes  are  Jinto  thee;  (r.8.)  for,  when  the 
case  is  ever  so  deplorable,  thou  canst  redress  all  the  grievances, 
from  thee  I  expect  relief,  bad  as  things  are,  and  in  thee  is  my 
trust."  Those  that  have  their  eye  toward  God,  may  have  their 
hopes  in  him. 

5.  He  prays  that  God  would  succour  and  relieve  him  as  his 
necessity  required.  (l.)That  he  would  comfort  him;  "Leave 
not  my  soul  desolate  and  destitute;  still  let  me  see  where  my  help 
is."  ( 2.)  That  he  would  prevent  the  designs  of  his  enemies 
against  him;  (u.9.)  "Keep  me  from  being  taken  in  the  snare 
they  have  laid  for  me;  give  me  to  discover  it,  and  to  evade  it." 
Be  the  gin  placed  with  ever  so  much  subtlety,  God  can,  and  will, 
secure  his  people  from  being  taking  in  it.  (3.)  That  God  would, 
injustice,  turn  the  designs  of  his  enemies  upon  themselves,  and, 
in  mercy,  deliver  him  from  being  ruined  by  them ;  (v.  10.)  Let  the 
wicked  fall  into  their  own  net,  the  net  which,  intentionally,  thev 
procured  for  me;  but  which,  meritoriously,  they  prepared  for 
themselves.  Nee  Irx  est  justior  nlla  quam  nccis  artifices  arte 
penre  sua — No  law  can  be  more  just  than  that  the  architects  of 
destruction  should  perish  by  their  nu-n  c'--nlrir(ine.es.  All  that  arc 
Iwund  over  to  God's  justice  are  lield   on  (lie  cords  of  their  own 


iniquity.  But  let  me  at  the  same  lime  obtain  a  discharge.  The 
entangling  and  ensnaring  of  the  wicked  sometimes  prove  ti.e 
escape  and  enlargement  of  the  righteous. 

PSALM  CXLIL 

This  psalm  «  a  prayer,  the  substance  of  ivhuh  Danid  offered  up  lo  God,  when  ht 
teas  forced  by  Saul  to  take  shelter  in  a  cave, and  which  he  afterwards  penned  in 
this  fm-m.  Here  is,  I.  The  eomplaints  he  makes  to  God,  (r.  1,2.)  of  the 
subtlety,  strength,  and  malice,  of  his  enemies,  (c.  3,  G.)  and  the  coldness  and 
indifference  of  his  friends,  v.  4.  II.  The  cowfnrt  he  takes  in  God,  that  ht 
knew  his  case,  (v.  3.)  and  was  his  Refuge,  r.  5.  III.  His  expectation  from 
God,  that  he  would  hear  and  dcticer  him,  i.  0,7.  IV.  His  expectation  from 
the  righteous,  that  they  would  join  with  him  in  praises,  t'.7.  Those  that  art 
troubled  in  maid,  body,  or  estate,  may,  in  singing  this  psalm,  (if  they  sing  I'l 
in  some  measure  with  David's  spirit,)  both  warraul  hiscomptainti,  and  fetch 
in  his  comforts. 

Maschil  of  David.     A  prayer  when  he  was  in  the  cave. 

l.T  CRIED  unto  the  Lord  with  my  voice;  with 
J.  my  voice  unto  the  Lord  did  I  make  my 
supplication.  2.  I  poured  out  my  complaint 
before  hitii;  I  shewed  before  him  my  trouble. 
3.  When  my  spirit  was  overwhelmed  within  me, 
then  thou  knewest  my  path.  In  the  way  wherein 
I  walked  iiave  they  privily  laid  a  snare  for  me. 

Whether  it  was  in  the  cave  of  Adullam,  or  that  of  En-gedi,  that 
David  prayed  this  prayer,  is  not  material;  it  is  plain  that  he  was 
in  distress;  it  was  a  great  disgrace  to  so  great  a  soldier,  so  great 
a  courtier,  to  be  put  to  such  shifts  for  his  own  safety;  and  a  great 
terror  to  be  so  hotly  pursued,  and  every  moment  in  expectation  of 
death  ;  yet  then  he  liad  such  a  presence  of  mind,  as  to  pray  this 
prayer,  and,  wherever  he  was,  still  he  had  his  religion  about  him. 
Prayers  and  tears  were  his  weapons,  and  when  he  durst  not  stretch 
forth  his  hands  against  his  prince,  he  lifted  them  up  to  his  God. 
There  is  no  cave  so  deep,  so  dark,  but  we  may  out  of  it  send  up 
our  prayers,  and  our  souls  in  prayer,  to  God.  He  calls  this 
prayer  3Iaschil,  a  psalm  of  instruction  ,heciLUie  of  the  good  lesson* 
he  had  himself  learnt  in  the  raxe,  learnt  on  his  knees,  which  he 
desired  to  teach  others. 

In  these  verses,  observe, 

1.  How  David  complained  to  God,  ». 1,2.  When  the  danger 
was  over,  he  was  not  ashamed  to  own  (as  great  spirits  sometimes 
arc)  the  fright  he  had  been  in,  and  the  application  he  had  made 
to  (iod.  Let  not  men  of  the  fiist  rank  think  it  any  diminution  or 
disparagement  to  them,  when  they  are  in  affliction,  to  cry  to  God, 
and  to  cry  like  children  to  their  parents,  when  any  thing  frightens 
them.  David  poured  out  his  complaint ,  which  denotes  a  free 
and  full  complaint;  he  was  large  and  particular  in  it.  His  heart 
was  as  full  of  his  grievances  as  it  could  hold,  but  he  made  himself 
easy  by  pouring  them  out  before  the  Lord;  and  this  he  did  with 
great  fervency.  He  cried  unto  the  Lord  with  his  voice,  with  the 
voice  of  his  mind,  (so  some  think,)  for,  being  hid  in  the  cave,  he 
durst  not  speak  with  an  audible  voice,  lest  that  should  have  dis- 
covered him:  but  mental  prayer  is  vocal  to  God,  and  he  hears 
the  groanings  which  cannot,  or  dare  not,  be  uttered,  Rom.  8. 26. 
Two  things  David  laid  open  to  God,  in  this  complaint; 

(l.)His  distress;  he  exhibited  a  remonstrance  or  memorial  of 
his  case ;  /shewed  before  him  my  trouble,  and  all  the  circumstances 
of  it.  He  did  not  prescribe  to  God,  nor  sherv  him  his  trouble,  as 
if  God  did  not  know  it  without  his  shewing,  but,  as  one  that  put 
a  confidence  in  God,  desired  to  keep  up  communion  with  him, 
and  was  willing  to  refer  himself  entirely  to  him,  he  unbosomed 
himself  to  him,  humbly  laid  the  matter  before  him,  and  then 
cheerfully  left  it  with  him.  We  are  apt  to  shew  our  trouble  ton 
much  to  ourselves,  aggravating  it,  and  poring  upon  it,  which  does 
us  no  service;  whereas,  by  shewins;  it  to  God,  we  might  cast  tlia 
care  upon  him  who  carcth  for  us,  and  thereby  ease  ourselves. 
Nor  should  we  allow  of  any  complaint  to  ourselves,  or  others,  which 
we  cannot  with  the  due  decency  and  sincerity  of  devotion  mak« 
to  God,  and  stand  to  before  him. 


PSALMS,  CXLII,    CXLIII. 


llmnble  Confideiics. 


(2.)  His  desire.  When  lie  iimJe  liis  complaint,  he  made  his 
tvpplicatim ;  (u.  1.)  not  claiming  relief  as  a  debt,  but  humbly 
be-sffin"'  it  as  a  favour.  Complainants  must  be  supplicants,  for  God 
■Hill  be  sought  unto. 

2.  What  he  complained  of;  "In  the  way  wherein  I  walked, 
suspecting  no  (laiii;er,  have  thcy_  primly  laid  a  snare  for  mc,  to 
entrap  uie."  Saul  gave  Michal  bis  daughter  to  David,  on  purpose 
that  she  might  be  a  4Ha?c/o /»/«,  1  Sam.  18. 21.  This  he  complains 
of  to  God,  that  every  thing  was  done  with  a  design  against  him. 
If  he  had  gone  out  of  his  way,  and  met  with  snares,  he  might  have 
thanked  himself;  but,  when  he  met  with  them  in  tlie  way  of 
his  duty,  he  might  w  ith  humble  boldness  tell  God  of  thera. 

3.  What  comforts  him  in  the  midst  of  these  complaints;  (v.  3.) 
"  When  my  spirit  was  overwhelmed  within  me,  and  ready  to  sink 
under  the  burthen  of  grief  and  fear,  when  I  was  quite  at  a  Joss, 
and  ready  to  despair,  then  thou  kncicest  my  path,  then  it  was  a 
pleasure  to  me  to  think  that  thou  knewest  it.  Thou  luiewest  my 
.sincerity,  the  right  path  which  I  have  walked  in,  and  that  I  am 
not  such  a  one  as  my  persecutors  represent  me ;  thou  knewest  also 
my  condition  in  all  the  particulars  of  it;  when  my  spirit  was  so 
overwhelmed  that  I  could  not  distinctly  shew  it,  this  comforted  me, 
that  thou  knewest  it.  Job,  23. 10.  thou  knewest  it,  thou  didst 
protect,  preserve,  and  secure,  it,"  Ps.31.7.  Deut.2.7. 

4. 1  looked  on  my  right  hand,  and  beheld,  but 
there  was  no  man  tliat  would  know  me;  refuge 
failed  me;  no  man  cared  for  my  soul.  5. 1  cried 
unto  thee,  OLord:  I  said,  Thou  art  my  refuge 
and  my  portion  in  tlie  laud  of  the  living.  6.  Attend 
unto  my  cry;  for  I  am  brought  very  low:  deliver) 
me  from  my  per.secutors  ;  for  they  are  stronger 
than  1.  7.  Bring  my  soul  out  of  prison,  that  1  may 
praise  thy  name  :  the  righteous  shall  compass  me 
about ;  for  thou  shalt  deal  bountifully  v  "th  me. 

The  psnlmist  here  tells  us,  for  our  iiistruclion, 

1.  II'iw  he  was  disowned  and  deserted  bv  hi«  friends,  r. 4. 
When  lie  was  in  favour  at  court,  he  seemed  to  have  a  great 
interest,  but  when  he  was  made  an  oulhiw,  and  it  was  dangerous 
fur  any  body  to  harbour  him,  (witness  Ahimelech's  fate,)  then  no 
vinn  xcoiild  know  him,  but  every  body  was  shv  of  him.  He  looked 
on  his  right  hand  for  an  advocate,  (109.  31.)  some  friend  or  other 
lo  speak  a  good  word  for  him.  But,  since  Jonathan's  appearing 
f .-  i-iiii  had  like  to  have  cosi  him  his  life,  no  body  was  willing  tn 
venture  in  delenceof  his  innocencv,  but  all  were  ready  to  say  lh<'. 
knew  nothing  of  the  matter.  He  looked  round  to  see  ii  any  wouM 
open  their  doors  to  him,  but  refuge  Jailed  him,  none  of  all  his  c!,' 
friends  would  give  him  a  night's  lodging,  or  direct  him  to  an;^ 
place  of  secrecy  and  safety.  How  many  good  men  have  been 
deceived  by  such  swallow-friends,  who  are  gone  when  winter 
comes!  David's  life  was  exceeding  precious,  and  yet,  when  he  | 
was  unjustly  proscribed,  no  man  cared  for  it,  nor  would  move  a 
hand  for  the  protection  of  it.  Herein  he  was  a  type  of  Christ, 
who,  in  his  sufferings  for  us,  was  forsaken  of  all  men,  even  of  his 
own  disciples,  and  trod  the  wine-press  alone,  for  there  was  no7ie 
to  help,  none  to  uphold,  Isa.63.5. 

2.  How  he  then  found  satisfaction  in  God,  v. 5.  Lovers  and 
friends  stood  aloof  from  him,  and  it  was  in  vain  to  call  to  them; 
"But,"  said  he,  "  I  cried  unto  thee,  O  Lord,  who  knowest  me, 
an')  carest  for  me,  when  none  else  will,  and  wilt  not  fail  me  nor 
firsake  me,  when  men  do;"  for  God  is  constant  in  his  love. 
Oavid  tells  us  what  he  said  to  God  in  the  cave,  "  Thou  art  tnij 
J'ffoge  and  my  Portion  in  the  land  of  the  living;  I  depend  upoii 
Ihee  to  be  so,  my  Refuge  to  save  me  from  being  miserable,  mt/ 
Portion  to  make  me  happy.  The  cavt;  1  am  in  is  but  a  poor 
r'  fuge;  Lord,  thy  name  is  the  strong  toner  that  1 7-ini  into.  Thou 
;  rl  my  Refuge,  in  whom  alone  I  shall  think  mvscif  safe.  The 
( 'own  I  am  in  hopes  of  is  but  a  poor  portion;   I  can  never  think 

'.V^elf  well-provided  for,  till  I    know  that  the  Lord  is  the  Portion  f 


of  mine  inheriluntc  ami  if  iny  aip.'  Those  who  in  sincerity  takp 
the  Lord  for  tlieir  God,  sh.all  find  him  all-sufficient  both  as  a 
Refuge  and  as  a  Portion,  so  that,  as  no  e\il  shall  hurt  Ihem,  so  no 
good  shall  be  wanting  to  tliem ;  and  they  may  humbly  claim  their 
interest;  "Lord,  thou  art  my  Refuge  and  my  Portion,  every  thiiig 
else  is  a  refuge  of  lies,  and  a  portion  of  no  value.  Thou  art  so  in 
the  land  of  the  living,  while  1  live,  and  have  my  being,  whether 
in  this  world,  or  in  a  better."  There  is  enough  in  God  to  answer 
all  the  necessities  of  this  present  time;  we  live  in  a  worid  of 
dangers  and  wants;  but  what  danger  need  we  fear,  if  God  is  our 
Refuge,  or  what  wants,  if  he  be  our  Portion  ?  Heaven,  w  hicli  aloiie 
deserves  to  be  called  the  land  of  the  living,  wM  be  to  all  believers 
both  a  refuge  and  a  portion. 

3.  How,  in  this  satisfaction,  he  addressed  himself  to  Gi;d: 
(v.  6,1.)  "Lord,  give  a  gracious  ear  to  my  cry,  the  cry  of  mi 
affliction,  the  cry  of  my  supplication,  for  I  am  brought  very  loir, 
and  if  thou  help  me  not,  I  shall  be  quite  sunk.  Lord,  deliver  me 
from  wy  peisecnfors ;  either  tie  their  hands  or  turn  their  hearts, 
break  their  power  or  blast  their  projects,  restrain  them  or  rescue 
me,  for  they  are  stronger  than  J,  and  it  will  be  thine  honour  to 
take  part  with  the  weakest.  Deliver  me  from  them,  or  1  sliiill  be 
ruined  bv  them,  for  I  am  not  yet  myself  a  match  for  them.  Lord, 
bring  my  soul  out  of  prison;  not  only  bring  me  safe  out  of  tins 
cave,  but  bring  me  out  of  all  my  perplexities."  We  may  appl%  it 
spiritually;  the  souls  of  good  men  are  often  straitened  by  doiilt^ 
and  fears,  cramped  and  fettered,  through  the  weakness  of  faith 
and  the  prevalency  of  corruption.  And  it  is  then  their  duty  aid 
interest  to  ap))ly  themselves  to  God,  and  beg  of  him  to  set  them  at 
liberty,  and  to  enlarge  their  hearts,  that  they  may  run  the  way  of 
his  commandments. 

4.  How  much  he  expected  his  deliverance  would  redound  lo  the 
glory  of  God.  (l.)By  his  own  thanksgivings,  into  which  his 
present  complaints  would  then  be  turned;  "Bring  my  soul  oin  of 
prison,  not  that  I  may  enjoy  myself  and  my  friends,  and  \\\e  at 
ease,  no,  nor  that  I  may  secure  my  country,  but,  that  I  may  praise 
thy  name."  This  we  should  have  an  eye  to,  in  all  our  pra\ers  to 
God  for  deliverance  out  of  trouble,  that  we  may  have  occasion  to 
praise  God,  and  may  Sive  to  his  praise.  This  is  the  greatest 
comfort  of  temporal  mercies,  that  they  furnish  us  with  matter,  ap't 
give  us  opportunilv,  for  the  excellent  duty  of  praise,  (i.)  Bt 
the  Ihanksgivii'ss  of  many  on  his  behalf;  (2Cor.l.ll.)  "When  I 
am  enhir^ed,  the  righteous  shall  compass  me  about,  for  tny  cause 
they  shall  make  Ihee  a  croun  of  praise.  So  the  Chaldee.  They 
Khali  (!<)(  k  :)!ii;iit  me  to  congratulate  me  on  my  deliverance,  to 
hear  my  experiences,  and  to  receive  (Masclul)  ui^liiuliiMJs  ir.nn 
nie ;  thev  shall  compass  sue,  lo  join  with  me  in  my  thanksgi\ii!jis, 
because  thou  shalt  have  dealt  bountifully  with  me."  Note,  Tht 
mercies  of  others  ought  to  be  the  matter  of  our  praises  to  God  ; 
4nd  the  praises  of  others,  on  our  behalf,  ought  to  be  both  desired 
and  rejoiced  in  by  us. 


PSALM  CXLin. 


Tlih  jisalm,  ns  those  hrjorc,  is  a  prai/rr,  mid  Ml  nf  complaints  nf  the  ^reat 
distress  and  dmgir  he  was  in,  jirobabhj  iihen  Saul  persecuted  him.  He  did 
not  only  pruy  in  that  nfflietioti,  hut  he  prnyed  very  much,  tnid  very  cficn^  not 
the  same  over  a^iiiJi.  but  vew  thou;i:hts.  In  this  psalm,  J.  IJe  complains  of  mt 
troubles^  through  the  oppression  of  his  enemies,  (v.  3.)  and  the  tccaKness  of  his 
spirit  under  it,  which  teas  ready  to  sini;,  notwithstanding  the  lilcely  cnursc  lit 
took  to  support  himself,  r.4,5.  II.  He  jirays,  and  prays  earnestly,  r.  6. 
I.  That  God  would  hear  him,  r.1.7.  2.  That  he  wniild  not  deal  with  him 
according  to  his  sins,  r.  2.  3.  That  he  would  not  hide  his  face  from  him.  (r.  7.) 
but  manifest  his  favour  to  him,  v.  8.  4.  That  lie  would  guide  and  direct  him 
in  the  tray  nf  his  duty,  (r.8,10.)  and  quicken  him  in  it,  r.ll.  5.  That  he 
would  deliver  him  out' nf  his  troubles,  v.  9, 1 1.  C.  That  he  would  in  due  time 
reckon  with  his  versecufors,  r-M.  We  may  more  easily  accommodate  tkid 
psalm  to  ourselves,  in  the  singing  of  it,  because  most  of  the  petitions  in  ii  an 
for  spiritual  blessings,  (which  we  all  need  at  all  times,)  mercy,  and  grace, 

A  psalm  of  David. 

I.  TTEAU   my  prayer,  O  Lord,  give  ear  to  my 
Its     siipi)h'calions:    in  thy  faithfulness  answer 


PSALMS,  CXLiiJ. 


Complaints  and  Petilfuiis. 


condemn  me.  Am  not  I  an  oli|ect  of  tliy  coinp'jssioii,  fit  to  lie 
appeared  for;  and  is  not  niiiio  ciidiiY  an  olyect  of  tiiy  displeasure, 
fit  to  be  appeared  against?" 

4.  He  bemoans  tlie  oppression  of  liis  mind,  occasioned  iiy  jiis 
ontward  troubles;  (i'.4.)  I'Jtcnfiin'  is  my  spirit  overpo\\ere<i  and 
overwhelmed  within  me,  and  1  am  almost  plunged  in  desjiair; 
«licn  without  are  fightings,  wilhin  are  fears,  and  those  fears 
greater  tyrants  and  oppressors  than  Said  himself,  and  not  so  easily 
out-run.  It  is  sometimes  Ihe  lot  of  the  best  men  lo  have  their 
spirits  for  a  time  almost  oveiNvhclmed,  and  their  hearts  desolate, 
and  doubtless  it  is  their  infirmity.  David  was  not  only  a  great 
saint,  but  a  great  soldier,  and  y<'t  even  he  was  sometimes  rcadv  to 
faint  in  a  day  of  adversity.   Haul,  fir-trees,  if  the  cedars  be  shaken. 

5.  He  applies  himself  to  Ihe  use  of  proper  means  for  the  relief 
of  his  troubled  spirit.  He  liad  no  force  to  muster  up  against  the 
oppression  of  the  enemy,  but  if  he  can  keep  possession  of  nothing 
else,  he  will  do  what  he  can  to   keep  possession  of  his  own  soul, 

land  to  preserve  his  inward  peace.  In  order  to  this,  (l.)He 
looks  back,  and  remembers  the  days  of  old,  (v.  5.)  God's  forujer 
ap|)i'arances  for  his  afflicted  people,  and  for  him  in  particular. 
This  has  been  often  a  relief  to  the  people  of  God  in  their  straits, 
to  think  of  the  wonders  v.  hich  their  fathers  told  them  of,  77.5, 11. 
(2.)  He  looks  round,  and  takes  notice  of  the  works  of  God  in  the 
visible  creation,  and  the  providential  government  of  the  world; 
I  meditate  on  all  thy  nor/ts.  Many  see  them,  but  do  not  see  the 
footsteps  of  God's  wisdom,  power,  and  goodness,  in  them,  and 
therefore  do  not  receive  the  benefit  they  might  by  them,  because 
they  <lo  not  meditate  upon  them;  they  do  not  dwell  on  that 
copious,  curious,  subject,  but  soon  qnit  it,  as  if  they  had  exhausted 
it,  when  they  have  scarcely  touched  upon  it.  /  mvse  on,  or,  as 
some  read  it,  I  discourse  of,  the  operation  of  thy  hands:  how 
great,  how  good,  it  is !  The  more  we  consider  the  power  of  God, 
the  less  we  shall  fear  the  face  or  force  of  man,  Isa.  51.12, 13. 
(3.) He  looks  up  with  earnest  desires  toward  God  and  his  favour; 
(v.G.)  I  stretch  forth  wyhandsunto  thee,  as  one  begging  an  alms, 
and  big  with  expectation  to  receive  something  great,  standing 
ready  to  lay  hold  on  it,  and  bid  it  welcome;  "My  soul  thirsteth 
after  thee,  it  is  to  thee,  (so  the  word  is,)  entire  for  thee,  intent 
on  thee,  it  is  as  a  thirsty  land,  which,  being  parched  with  exces- 
sive heat,  gapes  for  rain;  so  do  I  need,  so  do  1  crave,  the  support 
and  refreshment  of  divine  consolations  under  mine  afflictions,  and 
nothing  else  will  relieve  me."  This  is  the  best  course  we  can 
take  when  our  spirits  are  overwhelmed;  and  justly  do  they  sink 
under  their  load,  who  will  not  take  such  a  ready  way  as  this  to 
ease  themselves. 

7.  Hear  me  speedily,  O  Lord  :  my  spirit  faileth : 
hide  not  thy  face  from  me,  lest  I  be  like  unto  llieni 
that  2;o  do\vn  into  the  pit.  8.  Cause  me  to  hear 
thy  Iovino;-kindiiess  in  the  mornin":;  for  in  thee 
do  I  trust:  cause  me  to  know  the  way  wherein  I 
should  walk;  for  I  lift  up  my  soul  unto  thee. 
9.  Deliver  me,  O  Lord,  from  mine  enemies:  I 
flee  unto  thee  to  hide  me.  10.  Teach  me  to  do 
thy  will;  for  tliou  art  my  God:  thy  Spirit  is 
jrood :  lead  me  into  the  land  of  uprightness. 
11.  Quicken  me,  O  Lord,  for  thy  name's  sake: 
for  tliy  righteou.sness'  sake  bring  my  soul  out  of 
trouble.  12.  And  of  thy  mercy  cut  off  mine 
enemies,  and  destroy  all  them  that  afflict  my  soul: 
for  I  am  thy  servant. 

David  here  tells  us  what  he  said  when  he  stretched  forth  his 
hands  unto  God;  he  begins  not  onlv  as  one  in  earnest,  but  as  one 
in  haste;  "Hear  me  speedili/,  and  defer  no  longer,  for  7ny  spirit 
faileth.  I  am  just  ready  to  faint;  reach  Ihe  cordial,  quickly, 
quickly,  or  I  am  gone."  It  was  not  a  haste  of  unbelief,  but  of 
riipy  condemn  me;  but,  Lord,  do  not  Ihou  vehement  desire  and  holy  love;  Make  haste,  0  God,  to  help  me, 
118 


me,  atid  in  thy  righteousness.  2.  And  enter  not 
into  judgment  with  thy  servant:  for  in  thy  sight 
shall  no  man  living  !)e  justified.  3.  For  the 
enemy. hath  persecuted  my  soul;  he  hath  smitten 
my  Ufe  down  to  the  ground;  he  hath  made  me  to 
dwell  in  darkness,  as  those  that  have  been  long 
tlead.  4.  Therefore  is  my  spirit  overwhelmed 
within  me;  my  heart  within  me  is  desolate.  5.  I 
remember  the  days  of  old ;  I  meditate  on  all 
thy  works;  I  muse  on  the  work  of  thy  hands. 
6.  I  stretch  forth  my  hands  unto  thee:  my  soul 
thirsteth  after  thee,  as  a  thirsty  land.     Selah. 

Here,  1.  David  humbly  begs  to  be  heard;  (u.  1.)  not  as  if  he 
questioned  it,  but  he  earnesllv  desired  it,  and  was  in  care  about 
it,  for,  having  directed  his  prayer,  he  looked  up  to  see  how  it  sped, 
Hab.  2.1.  He  is  a  supplicant  to  his  God,  and  he  begs  that  his 
requests  might  be  granted  ;  Hear  my  prayer,  give  ear  to  my 
svpplications:  he  is  an  appellant  against  his  persecutors,  and  he 
begs  that  his  case  might  be  brought  to  hearing,  and  that  God 
would  give  judgment  upon  it,  in  his  faithfulness  and  righteousness, 
as  the  .lodge  of  right  and  wrong.  Or,  "Answer  my  petitions  in 
thy  faithfulness,  accordina;  to  the  promises  Ihou  hast  made,  which 
thou  wilt  be  just  to."  We  have  no  righteousness  of  oiir  own  to 
plead,  and  therefore  must  plead  God's  righteousness,  the  word  of 
promise,  which  he  has  freely  given  us,  and  caused  us  to  hope  in. 

2.  He  humblv  begs  not  to  be  proceeded  against  in  strict  justice, 
t'.  2.  He  seems  here,  if  not  to  correct,  yet  to  explain,  his  plea, 
(v.'[.)T)eVwer  me  in  thy  righteonsness;  "Imean,"  says  he,  "the 
righteous  promises  of  the  gospel,  not  the  righteous  ibreatenings 
of  the  law;  if  I  be  answered  according  to  the  righteousness  of 
'.his  broken  covenant  of  innocency,  I  am  quite  undone;"  and 
therefore,  (1.)  His  petition  is,  "  Enter  not  intojudgment  ivith  thy 
$ervant :  do  not  deal  with  nie  in  strict  justice,  as  I  deserve  to  be 
dealt  with."  In  this  prayer,  we  must  own  ourselves  to  be  God's 
servants,  bound  to  obev  him,  accountable  to  him,  and  solicitous  to 
obtain  his  favour,  and  we  must  approve  ourselves  to  him;  we 
must  acknowledge  that  in  many  instances  we  have  offended  him, 
and  have  come  short  of  our  duty  to  him  ;  that  he  might  justly 
inquire  into  our  offences,  and  proceed  against  us  for  them  accord- 
ing to  law;  and  that,  if  he  should  do  so, judgment  would  certainly 
go  against  us,  we  have  nothing  lo  move  in  arrest  or  mitigation  of 
il,  but  execution  would  be  taken  out  and  awarded,  and  then  we 
are  ruined  for  ever.  But  we  must  encourage  ourselves  with  a 
hope  that  there  is  mercy  and  forgiveness  with  God,  and  be  earnest 
with  him  for  Ihe  benefit  of  that  mercy.  Enter  not  into  judgment 
u-ith  thy  servant,  for  thou  hast  already  entered  into  judgment 
with  thv  Son,  and  laid  upon  him  the  iniquity  of  us  all.  Enter  not 
into  judgment  nith  thy  servant,  for  thy  servant  enters  intojudg- 
ment w ith  himself ;  and  if  ue  uill  judge  ourseirrs,  tve  shall  not  be 
judged.  (2.)  His  plea  is.  In  thy  sight  shall  no  man  living  be 
justified  npon  those  terms,  for  no  man  can  |)lead  innocency  nor 
any  righteousness  of  his  own,  either  that  he  has  not  sinned,  or  that 
he  does  not  deserve  to  die  for  his  sins,  or  that  he  has  any  satisfac- 
tion of  his  own  to  offer;  nay,  if  God  contend  with  us,  ue  are  not 
able  to  ansiver  him  for  one  of  a  thousand.  Job,  9.3. — 15.20. 
David,  before  he  pravs  for  the  removal  of  his  trouble,  ))rays  for 
the  pardon  of  his  sin,  and  depends  upon  mere  mercy  for  it. 

3.  He  complains  of  the  prevalency  of  his  enemies  against  him; 
(r.  3.)  "Saul,  that  great  enenjy,  has  persecuted  my  soul,  sought 
my  life,  with  a  restless  malice,  and  has  carried  the  persecution  so 
far,  that  he  has  already  smitten  it  doun  to  the  ground;  Ihousjh  I 
am  not  yet  under  ground,  I  am  struck  to  Ihe  ground,  and  that  is 
next  door  to  it;  he  has  forced  nie  to  dwell  in  darhness,  not  only  in 
ilark  caves,  but  in  dark  thoughts  and  apprehensions,  in  the  clouds 
of  melancholy,  as  helpless  and  hopeless  as  those  that  have  been 
«>ng  dead.  Ix)rd,  let  me  find  mercy  with  thee,  for  I  find  no 
mercy  with   men 

VOL.  n. 


PSALMS,  CXIJll.  CXUV. 


Coinplainis  and  Petitions. 


Tliree  things  David  here  prays  for; 

I.  The  manifeslations  of  God's  faTour  toward  him;  that  God 
world  lie  wcil-jiloascd  with  him,  and  let  him  know  that  lie  was 
ho;  this  he  prefers  before  anvgood,  4.G.  1 .  lie  dreads  God's 
frowns;  "Lord,  hide  not  tliy  face  from  mc ;  Lx.rd,  he  not  angry 
witli  iiie;  do  not  turn  from  me,  as  we  do  from  one  we  are  dis- 
pleased with;  Lord,  let  me  not  be  left  under  the  apprehensions 
of  lliiiio  linger,  or  in  doubt  concerning  thy  favour;  if  I  have  thy 
favour,  let  it  not  be  hid  from  me."  Those  that  have  the  trutli 
of  grace,  cannot  but  desire  the  evidence  of  it.  He  pleads  the 
wretchedness  of  his  case,  if  God  withdrew  from  him ;  "Lord,  let 
nic  not  lie  under  thv  wrath,  for  then  I  am  liki^  them  that  tjo  douti 
to  the  pit,  down  to  the  grave;  I  am  a  dead  man,  weak,  and  pale, 
and  ghastly;  thy  frowns  arc  worse  than  death  ;  or  down  to  hell, 
the  bottomless  pit."  Even  those  who  through  grace  are  delivered 
from  going  do«n  to  the  pit,  may  sometimes,  when  the  terrors  of 
the  Almighty  set  themselves  in  arriiv  against  them,  look  like  those 
who  are  going  to  the  pit.  Disconsolate  saints  have  sometimes 
cried  out  of  the  wrath  of  God,  as  if  they  hail  been  damned 
sinners,  Job, 6. 4.  Ps.83.G.  2.  lie  entreats  God's  favour;  (c.  8.) 
Cause  me  to  hear  thy  loviiig-kiiidiicss  in  the  morning.  lie  cannot 
but  think  that  God  has  a  kindness  for  him,  that  he  has  some  kind 
things  to  say  to  him,  some  nciod  words  and  comfortable  words; 
but  the  present  hurry  of  his  affairs,  and  tumult  of  his  sjiirits, 
drowned  those  pleasing  whispers;  and  therefore  he  begs,  "Lord, 
do  not  only  speak  kindly  to  me,  but  cause  me  to  hear  it,  to  hear 
joy  and  gladness,"  51.8.  God  speaks  to  us  by  his  word,  and  bv 
his  providence,  and  in  both  we  should  desire  and  endeavour  to 
hear  his  loving-kindness,  (107.  43.)  that  we  may  set  that  always 
before  us;  "  Cause  me  to  hear  it  in  the  morning,  every  morning; 
let  my  waking  thoughts  be  of  God's  loving-kindness,  that  the 
sweet  relish  of  that  may  abide  upon  my  spirits  all  the  day  long." 
His  plea  is,  "For  in  thee  do  I  trust,  and  in  thee  oidv;  I  look 
not  for  comfort  in  any  other."  It  is  a  usual  thing  for  God's 
goodness  to  he  wrought  for  those  uho  trust  in  him,  (31.8.)  who 
by  faith  draw  it  out. 

ILThe  operations  of  God's  grace  in  him.  Those  he  is  as 
earnest  for,  as  for  the  tokens  of  (iod's  favour  to  him,  and  so 
should  we  be.  He  prays,  1 .  That  he  might  be  enlightened  with 
the  knowledge  of  (iod's  will;  and  this  is  the  first  work  of  the 
Spirit,  ill  order  to  his  other  works;  for  God  deals  with  men  as 
men,  as  reasonable  creatures.  Here  are  three  petitions  to  this 
effect.  (1.)  Canse  me  to  know  the  tcay  uherein  I  should  walk. 
Sometimes,  those  tliat  are  much  in  care  to  walk  right  are  in  doubt 
and  in  tlie  dark  which  is  the  right  way.  Let  them  come  boldly 
to  the  throne  of  grace,  and  beg  of  God,  bv  his  word,  and  Spirit, 
and  providence,  to  shew  them  the  way,  and  prevent  their  missing 
It.  A  good  man  does  not  ask  what  is  the  way  in  which  he  must 
walk,  or  in  which  is  the  most  pleasant  walking,  hut  what  is  the 
right  way,  the  way  in  which  he  should  walk.  He  pleads,  "/  lift  up 
my  soul  unto  thee,  to  be  moulded  and  fashioned  according  to  thy 
will."  He  did  not  only  iuiportunatcly,  hut  impartially,  desire  to 
know  his  duty  ;  and  those  that  do  so  shall  be  taught.  ( 2.)  "Teach 
me  to  do  thy  will:  not  only  shew  me  what  thy  will  is,  but  teach 
nic  how  to  do  it,  how  to  turn  my  hand  dexterously  to  my  duty." 
It  is  the  desire  and  endeavour  of  all  God's  faithful  servants  to 
know  and  do  his  will,  and  to  stand  complete  in  it.  He  pleads, 
"  riiim  art  tny  Cod,  and  therefore  my  Oracle,  by  whom  I  may 
expect  to  be  advised  ;  my  God,  and  therefore  my  Ruler,  whose 
will  1  desire  to  do."  If  we  do  in  sincerity  take  God  for  our  God, 
we  may  depend  upon  him  to  teach  us  to  do  his  will,  as  a  master 
<hies  his  servant.  ( 3.)  Lead  me  into  the  land  of  uprightness,  into 
the  communion  of  saints,  that  pleasant  land  of  the  upright;  or, 
into  a  settled  course  of  holy  living,  which  will  lead  to  heaven,  that 
land  of  ujirightness,  where  holiness  will  be  in  perfection,  and  he 
that  is  holy  shall  be  holy  still.  We  should  desire  to  be  led,  and 
kept  safe,  to  heaven,  not  only  because  it  is  a  land  of  blessedness, 
but  because  it  is  a  land  of  uprightness;  it  is  the  perfection  of  grace. 
Wo  cannot  find  the  way  that  will  bring  us  to  that  land,  unless  Gorl 
sliew  us;  nor  go  in  that  way,  unless  he  lake  us  by  the  hand  and 
leid  us,  as  w^  lead  those  tliat  are  weak,  or  lame,  (;r  tinioroi;^,  or 


dim-sighted ;  so  necessary  is  the  grace  of  God,  not  only  to  (lut  us 
into  the  good  way,  but  to  keep  us,  and  carry  us  on,  in  it.  The 
plea  is,  "Thy  Spirit  is  good,  and  able  to  make  me  good  ;"  good 
and  willing  to  help  those  that  are  at  a  loss.  Let  thy  good  Spirit 
lead  me,  so  some  read  it.  They  that  have  the  Lord  for  llieir  God 
have  his  Spirit  for  their  Guide;  and  it  is  both  their  character  and 
their  privilege  that  they  are  led  by  the  Spirit. 

2.  He  prays  that  he  might  be  enlivened  to  do  his  will;  (r.ll.) 
"Quicken  me,  O  Lord;  quicken  my  graces,  that  they  may  bo 
active,  quicken  my  devotions,  that  they  may  be  lively,  quicken  m»? 
to  my  duty,  and  quicken  me  in  it,  and  this /or  thy  name's  sake.' 
The  best  saints  often  find  themselves  dull,  and  dead,  and  slow, 
and  therefore  pray  to  God  to  quicken  them. 

III.  The  appearance  of  God's  providence  for  him;  that  God 
would,  in  his  own  way  and  time,  1.  Give  him  rest  from  his 
troubles;  (f.  9.)  "Deliver  me,  O  Lord,  from  mine  enemies,  that 
they  may  not  have  their  will  against  me;  for  I  fly  unto  thee  is  hide 
me;  I  trust  to  thee  to  defend  me  in  my  trouble,  and  therefore  to 
rescue  me  out  of  it."  Preservations  are  pledges  of  salvation,  and 
those  shall  find  God  their  Hiding-Place,  who  by  faith  make  him 
such.  He  explains  himself,  (c.  11.)  "For  thy  righteousness-sake, 
Ijrintj  niif  soul  out  of  trouble ;  for  thy  promise-sake,  nay,  for  thy 
mercy-sake,"  (for  some  by  righteousness  understand  kindness  and 
goodness,)  "do  not  only  deliver  me  from  my  outward  trouble,  but 
from  the  trouble  of  my  soul,  the  trouble  that  threatens  to  over- 
whelm my  spirit.  Whatever  trouble  I  am  in.  Lord,  let  not  my 
heart  be  troubled,"  John,  14. 1.  2.  That  he  would  reckon  with 
those  that  were  the  instruments  of  his  trouble;  (u.  12.)  "  Of  thy 
mercy  to  me,  cat  off  mine  enemies,  that  I  may  be  no  longer  in 
fear  of  them ;  and  destroy  all  them,  whoever  they  be,  how 
numerous,  how  powerful,  soever,  ivho  afflict  my  soul,  and  create 
vexation  to  tliat ; /or  /  om  <//)/ seruawf,  and  am  resolved  to  con- 
tinue such,  and  therefore  may  expect  to  be  owned  and  prolect-ed 
in  thy  service."  This  prayer  is  a  prophecy  of  the  utter  destruction 
of  all  the  impenitent  enemies  of  Jesus  Christ  and  his  kingdom, 
who  will  not  have  him  to  reign  over  fhem,  who  grieve  his  Spirit 
and  afflict  his  soul,  by  afflicting  his  people,  in  whose  afflictions  he 
is  afflicted. 

PSALM  CXLIV. 

The  four  pretad'mi;  psalms  seem  to  Imre  been  penned  by  David  before  hia  nccessior. 
to  the  croien,  when  In-  tens  persecuted  by  Saul;  this  seems  to  liave  been  penned 
after,  when  hr  ic/is  still  in  trouble,  (/or  thire  is  no  condition  in  this  uorld 
pririlei^ed  teith  nn  exemption  from  trouble.)  the  neighbouring  nations  molesting 
him  and  giving- him  disturbance,  especiiilhj  the  Philistines,  2  Sam.  5. 17.  In 
this  psnlm,  I.  He  ackiioirledgts,  u'Uh  triumph  and  Ihanhfulness,  the  great 
goodness  of  God  to  him  in  advancing  him  In  the  gnvernmenl,  r.  I .  .4.  //.  Ht 
prays  tc  God  lo  help  him  against  Ihe  enemies  who  threatened  liim,{v.  5.. 8.) 
and  aguin,  v.]\.  111.  lie  rejoices  in  the  assurance  of  riifory  over  them, 
V.  9, 10.  IV.  lie  prays  for  the  prosperity  of  his  own  kingdom,  and  please! 
himself  with  the  hopes  of  it.  v.  ^2.  .\^.  In  singing  this  psalm,  we  may  givt 
God  Ihe  glory  of  our  spiritual  privileges  and  advancements,  and  fetch  in  help 
from  Itim  against  our  spiritual  enemies  ;  we  may  pray  for  the  prosperity  of  onr 
souls,  of  our  families,  and  of  our  land  ;  and,  in  the  opinion  of  sonte  of  the 
Jewish  writers,  we  may  refer  the  psalm  to  the  Messiah  and  his  kingdom. 

A  psalm  of  David. 

1.  T^LESSED  be  the  Lord  my  strength,  which 
J3  teacheth  my  hands  to  war,  and  my  fingers 
to  fight:  2.  My  goodness,  and  my  fortress;  my 
high  tower,  and  my  dehverer;  my  shield,  and  /le 
in  whom  I  trust;  who  subdueth  my  people  iinde: 
me.  3.  Lord,  what  is  man,  tliat  thoii  takest 
knowledge  of  him!  o?-  the  son  of  man,  that  thou 
makest  account  of  him!  4.  Man  is  like  to  vanity: 
his  days  are  as  a  shadow  that  passeth  away. 
5.  Bow  thy  heavens,  O  Lord,  and  come  down: 
touch  the  mountains,  and  they  shall  smoke. 
3.  Cast  forth  lightning,  and  scatter  them:  shooj 
out  thine  arrows,  autl  desttny  them.    7.  Send  tiiin9 


PSALMS,  CXUV. 


Petitions. 


I'laiul  from  above;  rid  me,  and  deliver  me  out  of 
liieat  waters,  from  the  hand  of  strange  children  ; 
8.  Whose  mouth  speaketh  vanity,  and  their  right 
iiaiid  is  a  fight  hand  of  falsehood. 

Here, 

I.  David  acknowledges  his  dependenre  upon  God,  and  his 
obligations  to  iiim,  r.  1,  2.  A  pra\er  for  fnithrr  mercy  is  fitly 
beji'iin  with  a  thanksgiving  for  former  i.icrey  ;  and  "lien  we  are 
waiting;  upon  Goa  to  bless  us,  we  sliouid  stir  uj)  ourselves  to 
bless  him. 

He  s;ives  to  God  ilia  glory  of  two  ll.in<is: 

1.  What  he  was  to  liini ;  lilesxfil  be  the  Lord  my  Rock,  («.!.) 
my  Goodness,  my  Forvess,  v. '2.  He  has  in  the  covenant  engaged 
himself  to  be  so,  and  encouraged  us,  accorilin!;ly,  to  depend  upon 
him  ;  all  the  saints,  \\  ho  bv  faith  have  made  him  tlieir's,  have  found 
him  not  only  to  answer,  but  to  ouUlo,  their  expectations,  Da\id 
speaks  it  here  as  the  matter  of  his  ti  ust,  and  that  which  made  him 
easy;  as  the  matter  of  his  triumph,  and  that  which  made  him 
glad,  and  in  which  he  gloried.  See  how  he  nndliplies  words  to 
express  the  satisfaction  he  had  in  God,  and  his  interest  in  him. 
(  1.)  "  He  is  »/'/  Strcnytli,  on  whom  I  stav,  and  from  whom  I 
have  power  both  for  my  work  and  for  my  warfare  ;  my  Rock  to 
build  on,  to  take  shelter  in."  Even  when  we  are  weak,  we  mav 
he  strong  in  the  Lord,  and  in  the  poiier  of  his  inir/ht.  (2.)  "  Jfly 
Goodness:  not  onlv  good  to  me,  but  niv  chief  Good,  in  whose 
favour  I  place  my  felicitv,  and  who  is  the  Author  of  all  the  good- 
ness that  is  in  me,  and  from  whom  comes  erery  rfood  and  perfect 
gift."  (3.)  "  My  Fortress,  and  my  hiyh  Tower,  in  whom  I  think 
myself  as  safe  as  ever  any  prince  thought  himself  in  a  castle  or 
strong-hold."  David  had  formerlv  sheltered  himself  in  strong- 
holds at  En-gedi,  (1  Sam.  23.  29.)  which  perha]is  were  natural 
fatnesses.  He  had  lately  made  himself  master  of  the  strong-hold 
of  Zion,  which  was  forfeited  by  art,  and  he  du-elt  in  the  fort ; 
(2  Sam.  5.  7,  9.)  but  he  depends  not  on  these."  "  Lord,"  says  he, 
"  thou  art  tny  Fortj-ess,  and  my  high  Toteer."  The  divine 
attributes  and  promises  are  fortifications  to  a  believer,  far  exceed- 
in?;  those  either  of  nature  or  art.  (4.)  3Ty  Deliverer,  and,  as  it  is 
in  the  original,  vcrv  emphatically,  my  Deliverer  to  me;  "  not  only 
a  Deliverer  I  have  interest  in,  but  who  is  always  nigh  unto  me,  and 
makes  all  my  deliverances  turn  to  my  real  benefit."  (ft.)  "My 
Shield,  to  guard  me  against  all  the  malignant  darts  that  mine 
enemies  let  fiv  at  me  ;  not  only  my  Fortress  at  home,  but  jny 
Shield  abroad  in  the  field  of  battle."  Wherever  a  believer  goes, 
he  carries  his  protection  along  with  him.  Fear  not,  Abram,  Lam 
thy  Shield. 

2.  What  he  had  done  for  him.  He  was  bred  a  shepherd,  and 
seems  not  to  have  been  designed  by  his  parents  or  himself  for  any 
tiling  more.  But,  (1.)  Cod  had  made  him  a  soldier;  his  hands 
had  been  used  to  the  crook,  and  his  fingers  to  the  harp,  but  God 
taught  his  hands  to  lear,  and  his  fingers  to  fight,  because  he 
designed  him  for  Israel's  champion.;  and  what  God  calls  men  to, 
he  either  finds  them,  or  makes  them,  fit  for.  Let  the  men  of  war 
give  God  the  glory  of  all  their  military  skill ;  the  same  that  teaches 
the  meanest  husbandman  his  art,  teaches  the  greatest  general  his. 
It  is  ])ity  that  anv,  whose  fingers  God  has  taught  to  fight,  should 
fight  against  him  or  his  kingdom  among  men.  Those  have  special 
reason  to  acknowledge  God  with  thankfulness,  who  prove  to 
be  qualified  for  ser\ices  which  they  themselves  never  thought  of. 
(2.)  God  had  made  him  a  sovereign  prince,  had  taught  him  to 
wield  the  sceptre  as  well  as  the  sword,  to  rule  as  well  as  fight, 
the  harder  and  nobler  art  of  the  two;  He  subdueth  my  people 
under  me.  The  pnnidence  of  God  is  to  be  acknowledged  in 
making  people  subject  to  their  prince,  and  so  preserving  the  order 
and  benefit  of  societies.  There  was  a  special  liand  of  God 
inclining  the  people  of  Israel  to  be  subject  to  David,  pursuant  to 
the  promise  God  had  made  him  ;  and  it  was  typical  of  that  great 
act  of  divine  grace,  the  bringing  of  souls  into  subjection  to  llie 
Lord  Jesus,  and  making  them  willing  in  the  dav  of  his  power. 

It.   He  admires  God's  condescension  to  man,  and  to  himself  in 
xular;  (i'.3,4.)  "Lord,   what    is    man,   what   a  poor   little 


thing  is  he,  that  thou  takest  knowledge  of  him!  t'lal  thou  maktst 
acconnt  of  him!  that  he  falls  so  much  under  thy  cognizance  and 
care,  and  that  thou  hast  such  a  lender  regard  to  any  of  lli.it  mean 
and  worthless  -ace,  as  thou  hast  had  to  me  !"  Considering  tlie 
many  disgraces  which  the  human  nature  lies  uiider,  we  have  rc;is,in 
to  admire  the  honours  Ciod  has  put  upon  mankind  in  general, 
(the  saints  especially,  some  in  a  purlicular  manner,  as  David,)  and 
upon  the  Messiah,  (to  whom  those  words  aie  applied,  lleb.  2.  (j.) 
who  was  therefore  highly  exalted,  heeause  he  humbled  hinixelftn  be 
found  in  fashion  as  a  man,  and  therefore  has  uulhorilt/  to  cxeciiti! 
judgment,  because  he  is  the  Son  of  man.  A  question  to  thi>  jiurporl 
Da\ id  asked,  (Ps.  8.  4.)  and  there  he  illu-strated  the  wondi-r  by 
the  consideration  of  the  great  dignity  God  has  placed  man  in  ; 
(i'.5.)  Thou  hast  croirned  him  with  glory  and  honour.  Here  he 
illustrates  it  by  the  consideration  of  the  meanness  and  morlalilv  of 
man,  notwithstanding  the  dignity  put  upon  him;  {v. 4.)  Man 
is  like  to  raiiity,  so  frail  is  he,  so  weak,  so  helpless,  compas.se<l 
about  with  so  many  infirmities,  and  his  contmuance  here  so  very 
short  and  uncertain,  that  he  is  as  like  as  may  be  to  vanity  itself. 
Nay,  he  is  vanity,  he  is  so  at  his  best  estate.  LLis  days  have  little 
substance  in  them,  considering  how  many  of  the  thoughts  and 
cares  of  an  inniu)rtal  sold  are  employed  about  a  poor  dying  bodv: 
Ihev  are  as  a  shadoir,  dark  and  flitting,  transitory,  and  fiidsliing 
with  the  sun,  and,  when  that  sets,  resolving  itself  into  all  shadow. 
Thev  are  as  a  shadow  that  passeth  away,  and  there  is  no  loss  of 
it.  David  puts  himself  into  the  number  of  those  that  arc  thus 
mean  and  despicable. 

HI.  He  begs  of  God  to  strengthen  him,  and  give  him  success 
against  the  enemies  that  invaded  him,  t).  5..8.  He  does  not 
specify  who  thev  were  that  he  was  in  fear  of,  but  savs.  Scatter 
them,  destroy  them.  God  knew  whom  he  meant,  though  he  did 
not  name  them.  But  afterward  he  describes  them;  (c.  7, 8.) 
"  They  are  strange  children,  Philistines,  aliens,  bad  neighbours  to 
Israel,  heathens  whom  we  are  bound  to  be  strange  to,  and  not  to 
make  any  leagues  with,  and  who  tlierefoi-e  carry  it  strangely 
towards  us."  Notwithstanding  the  advantages  with  which  Cod 
had  blessed  David's  arms  against  them,  they  were  still  vexatious 
and  treacherous,  and  men  that  one  could  put  no  confidence  in  ; 
one  cannot  take  their  word,  for  their  inonth  speaketh  vanity  ;  nav, 
if  they  give  their  hand  upon  if,  or  offer  their  hand  to  help  y(ui, 
there  is  no  trusting  them  ;  for  their  right  hand  is  a  right  hand  oj 
falsehood:  against  such  as  these  we  cannot  defend  ourselves,  bul 
mav  depend  on  the  God  of  truth  and  justice,  who  hates  falsehood, 
to  defend  us  from  them. 

1.  David  prays  that  God  would  appear,  that  he  would  do  some- 
thing extraordinary,  for  the  conviction  of  those  who  preferred 
their  dunghill-deities  before  the  God  of  Israel;  (t>. 5.)  "Bow  thy 
heavens,  O  Lord,  and  make  it  evident  that  they  are  indeed  tliii:e, 
and  that  thou  art  the  Lord  of  them,  Isa.64. 1.  Let  thy  provi- 
dence threaten  mine  enendcs,  and  look  black  upon  them,  as  the 
clouds  do  on  the  earth,  when  they  are  thick,  and  hang  very  low, 
big  with  a  storm.  Fight  against  tliose  that  fight  against  us,  so  that 
it  may  visibly  appear  thou  art  for  us.  Touch  the  mountains,  our 
strong  and  stately  enemies,  and  let  them  smoke.  Shew  thyself  by 
the  ministry  of  thy  angels,  as  thon  didst  u])on  mount  Sinai." 

2.  That  he  would  appear  against  his  enemies;  that  he  would 
fight  from  heaven  against  them,  as  sometimes  he  had  done,  by 
lightnings,  which  are  his  arrows,  his  fiery  darts,  against  which  the 
hardest  steel  is  no  armour  of  proof;  so  penetrating  is  the  force  of 
lightning:  that  he  himself  would  shoot  these  arrows,  who,  we  arc 
sure,  never  misses  his  mark,  but  hits  where  he  aims. 

3.  That  he  would  appear  f<ir  him,  r. 7.  He  begs  for  their 
destruction,  in  order  to  his  own  deliverance,  and  the  repose  of  bin 
people;  "Send  thy  hand,  thv  power, /;oh(  above,  for  that  wviv  we 
look  for  help;  )/'(/  me,  and  deliver  me  out  of  these  great  waters 
that  are  ready  to  overflow  me."  Cod's  time  to  help  bis  people  is 
wf  -n  llicv  arc  sinking,  and  all  other  helps  fnil. 

9.  I  will  sini;-  a  new  sons"  "n'^'  tliee,  O  God  ; 
upon  a  psaltery  unci  an  instrument  of  ten  si  rings 
will   I  sing  praises   nnto  thee.      10.  It   is  lie  thai 


PSALMS,  CXLIV. 


Patriolic  Petitions. 


giveth  salvation  unto  kings:  who  delivereth  David 
his  servant  from  the  liurlfiil  sword.  11.  Rid  me, 
and  deliver  ii>e  from  the  hand  of  strange  children, 
whose  mouth  speakelh  vanity,  and  (heir  right 
hand  is  a  right  hand  of  falsehood:  12.  That  our 
sons  7)1(17/  be  as  plants  grown  up  in  their  youth  ; 
that  ourdaughters  ?««_?/  6eas  corner-stones, polished 
after  the  similitude  of  a  palace:  13.  That  our 
garners  77iay  be  full,  affording  all  manner  of  store  : 
tlial  our  sheep  may  ])ring  forth  thousands  and  ten 
thousands  in  our  streets  :  14.  That  our  oxen  77iay 
he  strong  to  labour;  that  the/e  he  no  breaking  iu, 
nor  going  out  ;  that  the/e  be  no  complaining  in 
our  streets.  15.  Happy  is  that  people,  that  is  in 
such  a  case :  yea,  happy  is  that  people,  whose 
God  is  the  Lord. 

The  method  is  the  same  in  this  latter  part  of  the  psalm,  as  in 
the  former;  he  first  gives  glory  to  God,  and  then  begs  mercy 
from  him, 

I.  He  praises  God  for  the  experiences  he  had  had  of  his  good- 
ness to  him,  and  the  encouragements  he  had  to  expect  further 
mercy  from  him,  d.9,  10.  In  the  midst  of  his  complaints 
concerning  the  power  and  treachery  of  his  enemies,  here  is  a  IkjIv 
exultation  in  his  God;  I  will  sing  a  nciv  song  to  thee,  O  God;  a 
Song  of  praise  for  new  mercies,  for  those  com))assions  that  are  new 
every  morning.  Fresh  favours  call  for  fresh  returns  of  thanks  ; 
nay,  we  must  praise  God  for  llie  mercies  we  hope  for  by  his 
promise,  as  well  as  those  we  have  received  by  his  providence, 
2  Cliron.  20.  20,  21 .  He  will  join  music  with  his  songs  of  praise, 
to  express  ajid  excite  his  holy  joy  in  God;  he  will  praise  God 
vpo7i  a  psalter;/  of  ten  strings,  in  the  best  manner,  thinking  nil 
little  enouoh  to  set  forth  the  praises  of  God.  He  tells  ns  what  this 
new  song  shall  be  ;  (v.  10.)  It  ishe  that  giveth  salvation  unto  hinqs. 
This  inlimalcs,  l.That  irreat  kings  cannot  save  themselves  without 
him.  Kings  lia\e  their  life-guards,  and  have  armies  at  command, 
and  all  the  means  of  safety  that  can  be  devised;  but,  after  all, 
it  is  God  tiiat  gives  them  tlieir  salvation,  and  secures  them  bv 
those  means,  which  he  <oui<i  do,  if  lliere  were  occasion,  without 
them,  3.3.  10.  Kinos  are  the  protectors  of  their  people,  but  it  is 
God  that  is  their  Protector.  How  much  service  do  they  owe  him, 
then,  with  their  power,  who  gives  them  all  their  salvation  !  2. That 
good  kings,  who  are  his  ministers  for  the  good  of  their  subjects, 
shall  be  ))rolecte(l  and  saved  by  him.  He  ha.s  engaged  to  give 
salvation  to  those  kings  that  are  his  subjects,  and  rule  for  him; 
witness  the  great  things  he  had  done  (or  David  his  servant,  whom 
be  had  many  a  lime  delivered  from  the  hurtful  sword,  to  which 
Saul's  malice,  and  his  own  zeal  for  the  service  of  his  countrv,  had 
often  exposed  him.  This  may  refer  to  Christ  the  Son  of  David, 
and  then  it  is  a  new  song  indeed,  a  New-Testament  song;  God 
delivered  him  from  the  hurtful  sword,  upheld  him  as  his  servant, 
and  brought  him  off  a  Con<pieror  over  all  the  powers  of  darkness, 
isa.42. 1. — 49.8.  To  him  he  gave  salvation,  not  for  himself 
only,  but  for  us,  raising  him  up  to  be  a  Horn  of  salvation. 

II.  He  prays  for  the  continuance  of  God's  favour. 

1.  That  he  might  be  delivered  from  the  public  enemies,  d.11. 
Here  he  repeats  his  prayer  and  plea,  t'.7,  8.  His  persecutors 
were  still  of  the  same  character,  false  and  perfidious,  and  who 
would  certainly  over-reach  an  honest  man,  and  be  too  hard  for 
him;  "Therefore,  Lord,  do  Ihou  deliver  me  from  them,  /or  (hey 
are  a  strange  sort  of  people." 

2.  That  he  might  see  the  public  peace  and  prosperity;  "  Lord, 
let  us  have  victory,  that  we  may  have  quietness;  which  we  sliall 
never  have  while  our  enemies  ha\'e  it  in  their  power  to  do  us  mis- 
chief." David,  as  a  kr;)g,  here  speaks  the  earnest  desire  he  had 
of  Ihe  welfare  of  his  people;  wherein  he  was  a  type  of  Christ,  who 
lin.vides  effectually  for  the  good  of  his  chosen.     \Vc  have  here. 


(l.)The  particular  instances  of  that  public  prosperity  whi.'.'i 
David  desired  for  his  people. 

[  1 .]  A  hopeful  progeny  ;  (v. 12.)  "  That  oursoiisaud  onrdavghtert 
may  be  in  all  respects  such  as  we  could  wish."  He  means  not  those 
only  of  his  own  fandly,  but  those  of  his  suLjecIs,  that  are  the  seed 
of  the  next  generation.  It  adds  much  to  the  comfort  and  happiness 
of  parents  in  this  world,  to  see  their  children  promising,  and  likely 
to  do  w  ell.  First,  It  is  pleasant  to  see  our  sons  as  plants  grown  up 
in  </ieir  i/OK//i,  as  olive-plants,  (128.3.)  U\e  planting  of  the  Lord; 
(Isa.  61.3.)  to  see  them  as  plants,  not  as  weeds,  not  as  thorns; 
to  see  them  as  plants  growing  great,  not  withered  and  blasted  ;  to 
see  them  of  a  healthful  constitution,  a  quick  capacity,  a  towardly 
disposition,  and  especially  of  a  pious  inclination,  likely  to  biing 
forth  fruit  unto  God  in  their  day  ;  to  see  them  iti  their  youth, 
their  grow  in"  time,  increasing  in  every  thing  that  is  good,  growing 
wiser  and  better,  till  they  grow  strong  in  spirit.  Secondly,  It  is 
no  less  desirable  to  see  our  daughters  as  corner-stones,  or  corner- 
pillars,  polished  after  the  similitude  of  a  palace  or  temple.  By 
daughters  families  are  united  and  connected,  to  their  mutual 
strength,  as  the  parts  of  a  building  are  by  the  corner-stones;  and 
when  they  are  graceful  and  beautiful  both  in  body  and  mind,  they 
are  then  polished  after  the  similitude  of  a  nice  and  curious  structure. 
When  we  see  our  daughters  well  established  and  stayed  with  wis- 
dom and  discretion,  as  corner-stones  are  fastened  in  the  building, 
when  we  see  them  by  faith  united  to  Christ,  as  the  chief  Corner- 
stone, adorned  with  the  graces  of  God's  Spirit,  which  are  the 
polishing  of  that  which  is  naturally  rough,  and  become  xvomen 
professing  godliness,  when  we  see  them  purified  and  consecrated 
to  God  as  li\ing  temples,  we  think  ourselves  happy  in  them. 

[2.]  Great  plenty.  Numerous  families  increase  the  care,  per- 
haps more  than  the  comfort,  where  there  is  not  sufficient  for  their 
maintenance  ;  and  therefore  he  prays  for  a  growing  estate  with  a 
growing  family.  First,  That  their  store-houses  might  be  well- 
replenished  with  the  fruits  and  products  of  the  earth  ;  Tliat  onr 
garners  may  he  full,  like  those  of  the  good  householder,  who 
brings  out  of  them  things  new  and  old  ;  those  things  that  are  best 
new,  he  has  in  that  state  ;  those  that  are  best  w  hen  they  are  kept, 
he  has  in  that  state ;  that  we  may  have  in  them  all  manner  of  stores, 
for  ourselves  and  our  friends;  that,  living  plentifully,  we  may  live 
not  luxuriously,  for  then  we  abuse  our  plenty,  but  cheerfuUv  and 
usefully;  that,  having  abundance,  we  may  be  thankful  to  God, 
generous  to  our  friends,  and  charitable  to  the  poor;  otherwise, 
what  profit  is  it  to  have  our  garners  full?  Jam.  6.  3.  Secondly, 
That  their  flocks  might  greatlv  increase;  I'hat  our  sheep  may 
bring  forth  thousands,  and  ten  thousands,  in  our  folds.  Much  of 
the  wealth  of  their  country  consisted  in  their  flocks;  (Prov.27.26.) 
and  of  our's  too,  else  wool  would  not  be,  as  it  is,  a  staple-com- 
modity. The  increase  of  our  cattle  is  a  blessing  in  which  God 
is  to  be  acknowledged.  Tliirdly,  That  their  beasts  designed  for 
service  might  be  fit  for  it ;  That  our  oxen  may  be  strong  to  labour 
in  the  plough;  that  they  maybe  fat  and  fleshy,  so  some;  in  good 
working  case.  We  were  none  of  us  made  to  be  idle,  and  therefore 
we  should  pray  for  bodily  health,  not  that  we  may  be  easy  and 
take  our  pleasures,  but  that  we  may  be  strong  to  labour,  that  we 
may  do  the  work  of  <iur  place  and  day,  else  we  are  worse  than  the 
beasts;   for  when  they  are  strong,  it  is  for  labour. 

[3.]  An  uninterrupted  peace.  First,  That  there  be  no  war;  na 
breaking  in  of  invaders,  no  going  out  of  deserters.  Let  not  our 
enemies  break  in  upon  us;  let  us  not  have  occasion  to  march  out 
against  them.  War  brings  with  it  a'wmdance  of  mischiefs, 
whether  it  be  offensive  or  defensive.  Secondly,  That  there  be 
no  oppression  or  faction,  no  complaining  in  our  streets;  that  the 
people  may  have  no  cause  to  complain,  either  of  their  government 
or  of  one  another;  nor  may  be  so  peevish  as  to  complain  without 
cause.     It  is  desirable  thus  to  dwell  in  quiet  haliitations. 

(2.)  His  reflection  upon  this  description  of  llie  prosperity  of  the 
nation  which  he  so  much  desired  ;  (i'.  15.)  Happy  arc  the  people 
that  arc  in  s):ch  a  case;  but  it  is  seldom  so,  and  never  long  so; 
ya,  happy  are  the  jicoplc  u-hose  God  is  the  Lord.  Tl>e  relation  of 
a  people  to  God  ns  their's,  is  here  spoken  of,  either,  [I.]  .'vs  that 
which   ia  the   fountain  whence  all  those  blessings  flow.     Happ5 


PSALMS,  CXLIV,  CXLV. 

'■>t:ic!iles,  if  ilifv  faillifiilly  adhere  to  the  Lord  as  Ihcir 


Grateful  Ackno\\  If(iu.inc'nts. 


(iiid,  t(  r  \\\py  may  expect  to  be  in  such  a  case.  National  piety 
r(!iii!i!i!!ilv  brings  national  pids|)erity  ;  for  nations,  as  such,  in 
llii  ir  national  capacity,  are  capable  of  rewards  and  pnnisliniinis 
only  in  lliis  life.  Or,  ['2.]  As  tliiit  uliich  is  abundantly  |)rcfcrable 
to  all  these  eujovinents.  The  psalmist  began  to  say,  as  most  do, 
fiajipy  are  lite  people  that  are  in  suck  a  case;  they  are  blessed 
lliat  prosper  in  the  world;  but  he  innnedialely  corrects  himself. 
Yea,  rather,  happy  arc  the  people  nhnse  God  is  the  Lord,  who 
have  his  favour  and  love  and  grace,  according  to  the  tenor  of  the 
cov-enani,  thouiih  they  have  not  abundance  of  this  world's  goods. 
,'\s  all  this,  and  much  more,  cannot  make  us  happy  unless  the 
Lord  be  our  God,  so,  if  he  be,  the  wan!  of  this,  the  loss  of  this, 
nav,  the  reverse  of  this,  cannot  make  us  miserable. 

PSALM  CXLV. 

The  five  foregoing  psalms  tvere  nil  of  a  piece,  all  full  of  prayers ;  this,  and  the 
fire  that  filluiv  it  to  the  end  of  the  book,  are  all  of  a  piece  too,  all  full  of 
praise'^;  and  (Iwiish  tliisouhj  is  cntitlal  David's  psalm,  yf<  «'C  havenoreaion 
to  think  but  that  the;/  were  all  his,  at  well  at  all  the  foregoing  prayert.  And 
it  is  ohsereable,  I.  That  after  fire  psalms  nf  prayer. follow  sixpsalms  of  praise  ; 
for  those  that  arc  much  in  prayer,  shall  nut  want  matter  fir  praise ;  and  those 
that  have  sped  in  prayer,  must  abound  in  praise.  Our  thanksi(ivi7igs  for 
mercy,  tchen  ire  have  nccivid  it,  should  even  e.rcecd  our  supplications  fur  it, 
when  we  were  in  pursuit  of  it.  David,  in  the  last  of  his  begging;  psalms,  had 
promised  to  praise  God,  (14-1.9.)  and  here  he  performs  his  promise.  2.  That 
the  boole  of  Psalms  concludes  tcilh  psalms  of  praise,  all  praise,  for  praise  is  the 
conclusion  of  the  whole  matter,  it  is  that  in  which  all  the  psalms  centre.  And 
it  intimates,  that  God's  people,  toward  the  end  of  their  ife,  should  abound  much 
in  praise,  and  the  rather,  beeau.se,  at  the  end  of  their  life,  they  hope  to  remove 
to  the  world  of  everlasting;  praise ;  and  the  nearer  they  come  to  heaven,  the 
more  thry  should  accustom  themselves  to  the  irork  of  heaven.  This  is  one  of 
those  psalms  ivhich  arc  composed  alphabetically,  (as  Vs.  2.5.  and  ^i.S^c.)  that 
it  might  be  the  more  easily  enmmitled  to  memory,  and.  kept  in  mind.  The 
Jewish  writers  justly  extol  this  psalm  as  a  star  of  the  first  magnitude  in  this 
briglit  constellation  ;  and  some  of  them  have  an  extravagant  saying  concerning 
it,  not  much  unlike  some  of  the  popish  superstitions.  That  whosoever  will  sing 
titis  psalm  constantly  three  times  a  day,  shall  certainly  be  happy  in  the  world 
to  come.  In  this  psalm,  I.  David  engages  himself  aiul  others  to  praise  God, 
V.  1,  2,4.  .7,  10.  .12.  II.  He  fastens  upon  those  things  that  are  proper  matter 
forjiraise;  God's  greatness,  (r.  3.)  his  goodness,  (c.  8,9.)  the  proofs  of  both 
in  the  administration  of  his  kingdom,  (v. 13.)  the  kingdom  of  providence, 
(r.l4..10.)  the  kingdom  of  grace ;  (r.  17..20.)  and  then  he  concludes  with  a 
resolution  to  continue  praising  God,  (v.  21.)  with  which  resolution  our  hearts 
must  be  filled,  and  in  which  they  must  be  fixed,  in  singing  this  psalm. 
Da\  id's  psalm  of  praise. 

1.  T  WILL  extol  thee,   my  God,  O  Kins;;  and 
JL     I  M'ill  ble.ss  thy  name  for   ever  and  ever. 

2.  Every  day  will  I  bless  thee  ;  and  I  will  praise 
thy  name  for  ever  and  ever.  3.  Great  is  the  Lord, 
and  greatly  to  be  praised  ;  and  his  greatness  is 
unsearchable.  4.  One  generation  shall  praise  thy 
works  to  another,  and  shall  declare  thy  mighty 
acts.  5.  I  will  speak  of  the  glorious  honour  of  tliy 
majesty,  and  of  thy  wondrous  works.  G.  And 
meti  shall  speak  of  the  might  of  thy  terrible  acts  : 
and  I  will  declare  thy  greatness.  7.  They  shall 
abundantly  utter  the  memory  of  thy  great  good- 
ness, and  shall  sing  of  thy  righteousness.  8.  The 
Lord  is  gracious,  and  full  of  compassion ;  slow  to 
anger,  and  of  great  mercy.  9.  The  Lorp  is  good 
to  all;  and  his  tender  mercies  are  over  all  his 
works. 

The  entitliug  of  this,  David's  psalm  of  praise,  may  intimate  not 
only  that  he  was  the  penman  of  it,  but  tliat  he  took  a  particular 
pleasure  in  it,  and  sung  it  often  ;  it  was  his  companion  wherever 
he  went.  In  this  former  part  of  the  psalm,  God's  glorious 
attributes  are  praised,  a?,  in  the  latter  part  of  the  psalm,  his 
kmgdom  and  the  administration  of  it.     Observe, 

I,   Who  shall  be  employed  in  giving  glory  to  God. 

1   Whatever  others  do,  the  psalmist  will  himself  be  much  in^ 


praising  God.  To  this  good  work  he  here  excites  himself,  engages 
himself,  and  has  his  heart  nuuh  enlarged  in  it.  \\  hat  he  dcfj, 
that  be  will  do,  having  more  and  more  salisfa(  tion  in  it ;  it  was 
his  diilv,  it  was  his  diliLiht.  Observe,  (1.)  How  he  expresses 
the  work  itself;  I  uill  extol  Ihcc,  and  lilcss  Ihij  name ;  (c.  1.)  "  I 
will  speak  well  of  lliee,  as  thou  hast  niade  Ihxsclf  known,  and 
will  therein  express  my  own  hisli  Ibonuhtsof  thee,  and  endeavour 
to  raise  the  like  in  others."  When  we  speak  honourably  of  (jod, 
this  is  graciously  interpreted  anfl  a(  cepled  as  an  exlollinsr  of  him. 
Again,  (v.  2.)  I  will  liless  thee,  f  irill  praise  Ihi/ name  ;  llie  repeti- 
tion intimates  the  fervency  of  his  affection  to  this  «ork,  llie 
fixedness  of  his  purpose  to  abound  in  it,  and  the  fr((|uency  of  his 
performances  therein.  .Again,  (y.  5.)  I  uill  speak  of  thine  honour ; 
and,  (ii.G.)  I  u-ill declare  ihi/  greatness.  lie  would  gixe  glory  to 
God,  not  only  in  his  solemn  devotions,  but  in  his  common  conver- 
sation. If  the  heart  be  full  of  God,  out  of  the  abundance  of  that 
the  mouth  will  speak,  with  reverence,  to  his  praise,  u])on  all 
occasions.  What  subject  of  discourse  can  we  find  more  noble, 
more  copious,  more  pleasant,  useful,  and  unexceptionable,  than  the 
glory  of  God  ?  (2.)  How  he  expresses  his  resolution  to  persevere 
in  it.  [1.]  He  will  be  constant  to  this  work;  Eocry  day  icill  1 
bless  thee.  Praising  God  must  be  our  daily  work.  No  day  must 
pass,  though  ever  so  busy  a  dav,  lliough  ever  so  sorrowful  a  day, 
wilhont  praising  God  :  we  ought  to  reckon  it  the  most  needful  of 
our  daily  emjilovments,  and  tlie  most  delightful  of  our  daily 
comforts.  God  is  every  day  blessing  its,  doing  well  for  us;  there 
is  therefore  reason  that  we  should  be  every  day  blessing  him, 
speaking  well  of  him.  [2.]  He  will  continue  in  it;  J nill  bless 
yhee  for  ever  and  ever,  (u.  1.)  and  again,  f.2.  This  intimates, 
First,  That  he  resolved  to  continue  in  this  work  to  the  ejid  of  his 
life,  throughout  his  ever  in  this  world.  Secondli/,  That  the  psalms 
he  penned  should  be  made  use  of  In  praising  God  by  the  church 
to  the  end  of  time,  2Chron.29.  30.  Thirdly^  That  he  hoped  to  be 
praising  God  to  all  eternity  in  the  other  world.  They  that  make 
it  their  constant  work  on  earth,  shall  have  it  their  everlasting  bliss 
in  heaven. 

2.  He  doubts  not  but  others  also  would  he  forward  to  this  work, 
(1.)  "They  shall  concur  in  it  now;  they  shall  join  with  me  in  it; 
when  I  declare  thy  greatness,  men  shall' speak  of  ii,  (v.  6.)  they 
shall  abundantly  utter  it,"  (v.T.)  or  pour  it  out,  as  the  word  is; 
they  shall  praise  God  with  a  gracious  fluency,  better  than  the 
most  curious  oratorv.  David's  zeal  would  provoke  many,  and  it 
has  done  so.  (2.)  "They  shall  keep  it  up,  when  I  am  gone,  in 
an  uninterrupted  succession;  (v. 4.)  One  generation  shall  praise 
thy  n-orks  to  another."  The  generation  that  is  gone  off  shall  tell 
them  to  that  which  is  rising  up,  shall  tell  what  they  have  seen  in 
their  davs,  and  what  they  have  heard  from  their  fathers;  they 
shall  fidiy  and  jiarticularly  declare  thy  mighty  acts;  (78.  3.)  and 
the  generation  that  is  rising  up  shall  follow  the  example  of  that 
which  is  going  off;  so  that  the  death  of  God's  worshippers  shall 
be  no  diminution  of  his  worship;  for  a  new  generation  shall  rise 
up  in  their  room  to  carrv  on  that  good  work,  more  or  less,  to  the 
end  of  time,  when  it  shall  be  left  to  that  world  to  do  it  in,  in 
which  there  is  no  succession  of  generations. 

II.  What  we  must  give  to  God  the  glory  of. 

1.  Of  his  greatness,  and  his  great  works.  We  must  declare. 
Great  is  the  Lord,  his  presence  infinite,  his  |)ower  irresistible,  his 
brightness  insupi)orlable,  his  majesty  awful,  his  dominion  bound- 
less, and  his  sovereignty  incontestable  ;  and  therefore  there  is  no 
dispute,  but  Great  is  the  Lord,  and,  if  great,  then  greatly  to  be 
praised,  with  all  that  is  within  us,  to  the  utmost  of  our  power, 
and  with  all  the  circumstances  of  solemnity  imaginable.  His 
greatness  indeed  cannot  be  comprehended,  for  it  is  unsearchable; 
who  can  conceive,  or  express,  how  great  God  is  ?  But  then  it  is  so 
much  the  more  to  be  praised ;  when  we  cannot,  by  searching,  find 
the  bottom,  we  must  sit  down  at  the  brink,  and  adore  the  depth, 
Rom.  11.  33.  God  is  great,  for,  (1.)  His  ma  jesty  is  glorious  in 
tli«  upper  world,  above  the  heavens,  where  he  has  set  his  glory; 
and  when  we  are  declaring  his  greatness,  we  must  not  fail  to  speak 
of  the  glorious  honour  of  his  majesty,  the  splendour  of  the  glory  of 
hia  majesty,  i'..5.      How  bright  he  shines  in  the  upper  world,  80 


PSALMS,  CALV. 


Grateful  Acknowledjrmeiits. 


M  to  diizle  Ihe  eyes  ol  the  angels  then!St\\e.s,  and  <)lilip;e  them  to 
cover  iheir  faces, "as  unable  to  bear  the  lustre  of  it!  (2.)  His  works 
are  wondrous  in  this  hnver  world  ;  Slie  preservation,  maintenance, 
and  government,  of  all  ihc  creatures,  speak  the  Creator  very  £i;real. 
When  llien  fore  we  declare  his  greatness,  we  must  observe  the 
unquestionable  proofs  of  it,  and  must  ilcclaic  /lis  micihty  acts, 
(f.4.)  sprak  pf  his  tvondrous  wnr/is,  (v. 6.)  the  might  of  his 
terrible  acts,  v.G.  We  must  see  God  acting  and  working  in  all 
the  affairs  of  this  hnier  world;  various  instnunents  are  used,  but 
in  all  events  God  is  Ihe  supreme  Director;  it  is  he  that  performs 
all  things.  Much  of  his  power  is  seen  in  the  operations  of  his 
providence;  they  are  mighty  acts,  such  as  cannot  be  paralleled  by 
the  strength  of  any  creature  ;  and  much  of  his  justice ;  they  are 
terrible  acts,  awful  to  saints,  dreadful  to  sinners.  These  we  should 
take  all  occasions  to  speak  of,  observing  the  finger  of  God,  his 
hand,  his  arm,  in  all,  that  we  may  marvel. 

2.  Of  his  goodness;  this  is  his  glory,  Esod. 33. 19.  Itiswhat 
he  glories  in,  (Exod.  34.  G,  7.)  and  it  is  what  we  must  give  him 
the  glory  of;  Thnj  shall  abundant  li/  vltcr  the.  memory  of  thy  great 
goodness,  v.l.  God's  goodness  is  great  goodness,  the  treasures  of 
if  can  never  be  exhausted,  nay,  they  can  never  be  lessened,  for 
he  ever  will  be  as  rich  in  mercy  as  he  ever  was.  It  is  memorable 
goodness,  it  is  what  we  ought  always  to  lay  before  us,  always  to 
have  in  mind,  and  preserve  the  memorials  of;  for  it  is  worthy  to 
be  had  hi  everlasfiiit/  remembrance:  and  the  memory  we  have  of 
God's  goodness  we  should  lifter,  we  should  abundantly  titter,  as 
those  who  are  full  of  it,  very  full  of  it,  and  desire  tliat  others  may 
be  acquainted  and  affected  with  it.  But,  whenever  we  utter  God's 
great  goodness,  we  must  not  forget,  at  the  same  time,  to  sing 
of  his  righteousness ;  for  as  he  is  gracious  in  rewarding  those  that 
serve  him  fiiithfully,  so  he  is  righteous  in  punishing  those  that 
rebel  against  him.  Impartial  and  inflexible  justice  is  as  surely  in 
God  as  inexhaustible  goodness;  and  we  must  sing  of  both 
together,   Rom.  11.22. 

(1.)  There  is  a  fountain  of  goodness  in  Gods  nature;  (i'.  8.) 
The  Lord  is  gracious  to  those  that  serve  him,  he  is  full  of  com- 
passion to  those  that  need  him,  slow  to  anger  to  those  that  have 
offended  him,  and  of  great  mercy  to  all  that  seek  him,  and  sue  to 
hira.  He  is  ready  to  givt,  and  ready  to  /orgive,  more  ready  than 
we  are  to  ask,  than  we  are  to  repent. 

(2.)  There  are  streams  of  goodness  in  all  the  dispensations  of  his 
providence,  v.  9.  As  he  is  good,  so  he  dors  good  ;  he  is  good  to 
all,  to  all  his  creatures,  from  the  highest  angels  to  the  meanest 
worm;  to  all  but  devils  and  damned  sinners,  that  have  shut  them- 
selves out  from  his  goodness.  His  tender  mercies  are  over  all  his 
worhs.  [1.]  All  his  works,  all  his  creatures,  receive  the  fruits  of 
his  merciful  care  and  bounty;  it  is  extended  to  Ihem  all,  he  hates 
nothing  that  he  has  made.  [2.]  The  works  of  his  mercy  out-shine 
all  his  other  works,  and  declare  hini  more  than  any  of  them.  In 
nothing  will  the  glory  of  God  be  for  ever  so  illustrious,  as  in  the 
vessels  of  mercy  ordained  to  glory.  To  the  divine  goodness  will 
the  everla&ling  hallelujahs  of  all  Ihe  saints  be  sung. 

10.  All  thy  works  shall  praise  thee,  O  Lord; 
and  thy  saints  shall  bless  thee.  ll.Tliey  shall 
speak  of  the  jfflory  of  thy  kingdom,  and  talk  of  thy 
power;  12.  To  make  known  to  the  sons  of  men 
his  mij^hty  acls,  and  the  glorious  majesty  of  his 
kingdom.  1.3.  Thy  kingdom  is  an  everlasting- 
kingdom,  and  thy  dominion  endureth  throughout 
all  generations.  14.  The  Lord  upholdeth  all  that 
fall,  and  raiselh  up  all  those  that  be  bowed  down, 
15.  Tlie  eyes  of  all  wait  upon  thee;  and  thou 
givest  them  their  meat  in  due  season.  16.  Thou 
openest  thine  hand,  and  satisfiest  the  desire  of 
every  living  thing.  17.  The  Lord  is  righteous  in 
all  his  ways,  and  holy  in  all  his  works.  18.  The 
Lord  is  nigh  unto  all  them  that  call  upon  him, 


to  all  that  call  upon  him  in  truth.  19.  He  will 
fulfil  tlie  desire  of  them  that  fear  him:  he  also  will 
hear  their  cry,  and  will  save  them.  20.  The  Loan 
preserveth  all  them  that  love  him :  but  all  the 
wicked  will  he  destroy.  21.  My  mouth  shall 
speak  the  praise  of  the  Lord  :  and  let  all  flesh 
bless  his  holy  name  for  ever  and  ever. 

The  greatness  and  goodness  of  him  who  is  optimns  et  maximus — 
the  best  and  greatest  of  beings,  were  celebrated  in  the  former  part 
of  the  psalm;  here,  in  these  verses,  we  are  taught  to  give  him 
the  glory  of  his  hingdom,  in  the  administration  of  which  his 
greatness  and  goodness  shine  so  clear,  so  very  bright.  Observe, 
as  before, 

I.  From  whom  the  tribute  of  praise  is  expected  ;  (u.  10.)  All 
God's  worhs  shall  praise  him  ;  they  all  minister  to  us  matter  for 
praise,  audso]>raise  him  according  to  their  capacity ;  even  those 
that  refuse  to  give  him  honour,  he  will  gel  him  honour  upon  ;  but 
bis  saints  do  bless  him,  not  only  as  they  have  )ieculiar  blessings 
from  him,  which  other  creatures  have  not,  but  as  they  praise  iiini 
acti\ely,  while  his  other  works  praise  him  only  objectively.  Tliev 
bless  him,  for  they  collect  the  rent  and  tribute  of  praise  from  the 
inferior  creatures,  and  pay  it  into  the  treasury  above.  All  God's 
worhs  do  praise  him,  as  the  beautiful  building  praises  the  builder, 
or  the  well-drawn  picture  praises  the  painter;  but  his  saints  bless 
him,  as  the  children  of  prudent  tender  parents  rise  np  and  call 
them  blessed.  Of  all  God's  works,  the  saints,  the  workmanship 
of  his  grace,  the  first-fruits  of  his  creatures,  have  most  reason  to 
bless  him. 

II.  For  what  this  praise  is  to  be  given;  They  shall  speah  of  thy 
kingdnin.  The  kingdom  of  God  among  men  is  a  thing  to  be  often 
thought  of,  and  often  spoken  of.  As,  before,  he  bad  magnified 
God's  greatness  and  goodness  in  general,  so,  here,  he  magnifies 
them  with  application  to  his  kingdom.     Consider  then, 

1.  The  greatness  of  his  kingdom  ;  it  is  great  indeed,  for  all  the 
kings  and  kingdoms  of  the  earth  are  under  his  controul.  To  shew 
the  greatness  of  God's  kingdom,  he  obser\es,  (1.)  The  pomp  of 
it.  Would  we  by  faith  look  within  the  veil,  we  should  see,  and, 
believing,  we  should  speak  of,  the  glory  of  his  kingdom,  (c.  11.)  thtt 
glorious  majesty  of  it,  (f.  12.)  for  he  has  prepared  his  throne  in 
the  heavens,  and  il  is  high  and  lifted  up,  and  surrounded  with  an 
innumerable  company  of  angels.  The  courts  of  Solimion  and 
Ahasuerus  were  magnificent;  but,  compared  with  Ihe  glorious 
majesty  of  God's  kingdom,  they  were  but  as  glow-wdruis  to  tlie 
sun.  The  consideration  of  this  should  strike  an  awe  upon  us  in  all 
our  approaches  to  God.  (2.)  The  power  of  it ;  When  they  sprak 
of  the  glory  of  God's  kingdom,  they  must  talk  of  his  power,  the 
extent  of  it,  the  efficacy  of  it,  his  |)o\ver,  by  whitli  he  can  do  anv 
thing,  and  does  every  thing  he  pleases;  (v.  11.)  and,  as  a  proof 
of  it,  let  them  make  known  his  mighty  acts,  (v.  12.)  that  the  sons 
oj  men  may  be  invited  to  yield  themselves  his  willing  sid)jects,  and 
so  put  themselves  under  the  protection  of  such  a  mightv  Potentate. 
(3.)  The  perpetuity  of  it,  f.  13.  The  thrones  of  earthly  princes 
totter,  and  the  flowers  of  their  crowns  wither,  monarchies  come  to 
an  end  ;  but.  Lord,  thy  kingdom  is  an  everlasting  kingdom.  Ciod 
will  govern  the  world  to  the  end  of  time,  when  Ihe  Mediator, 
who  is  now  intrusted  with  the  administration  of  his  kingdom,  shall 
deliver  it  up  to  God,  even  the  Father,  that  he  may  be  all  in  all  to 
eternity.  His  dominion  endures  throughout  all  generations,  for 
he  himself  is  eternal,  and  his  counsels  unchangeable  and  uniform; 
and  Satan,  who  has  set  up  a  kingdom  in  opposition  to  him,  is 
conquered  and  in  a  chain. 

2.  The  goodness  of  his  kingdom.  His  royal  style  and  title  are. 
The  Lord  God,  gracious  and  merciful ;  and  his  government  answers 
to  his  title.     The  goodness  of  God  appears  in  what  he  does, 

(1.)  For  all  the  creatures  in  general;  (u.  15, 16.)  He  provides 
food  for  all  flesh,  and  therein  appears  his  everlasting  mercy,  136. 
26.  All  Ihe  creatures  live  upon  God,  and  as  they  had  their  being 
from  him  at  first,  so  from  hira  they  have  all  the  supports  of  their 
being,  aiid  on  him  they  depend  for  the  continuance  of  it.     [1.] 


PSALMS.  CXLV.  CXLVI. 


Grateful  Acknowledsmer.ts. 


The  eye  of  llicir  expectation  attends  upon  him;  The  eyes  cj  all' 
wait  on  thee.  Tlie  infericn-  creatines  iiideeil  have  nut  l)u'  know- 
ledge of  God,  nor  are  capalilc  of  it,  Hiid  yet  'iiey  arc  said  to  unit 
\i))oit  Gud,  lieeanse  they  se(  k  llieir  food  accordinp;  to  tl;<;  iiistin<l 
wliich  (lie  God  of  natnre  has  piil  inio  lliem,  (and  they  sow  not, 
neither  do  Ihe.ij  reap,  Matlh.  (i.  20.)  and  hecansc  Ihey  take  what 
the  God  o(  nature  has  pn)\ide(i  for  llieni,  in  llie  time  and  way 
that  he  lias  appointed,  and  are  content  witli  it.  [2.]  Tlie  hand  of 
Ids  hounly  i.s  stretched  out  unto  tlieni ;  Tliou  t/ieest  them  their 
ineat  in  due  season;  the  meat  pro|>er  for  them,  and  in  the  proper 
lime,  when  Ihcy  need  it;  so  that  none  of  the  creatures, 
oitfinarily,  perish  for  want  of  food,  no  not  in  (he  winter.  Thou 
ojieuest  Ihj  li-uid  freely  an<l  hberaliv,  and  salisfiest  the  desire  of 
aeiy  iiri,;:/  1hin(j  ;  except  some  of  Ihe  unreasonahie  chihircn  of 
men,  tl;ai  v  dl  he  satisfied  with  nothing,  hut  are  still  complaining', 
lililj  cr^in'.'-,  Vive,  r/iee. 

(:^)  Tor  ihe  children  of  men  in  particular,  whom  he  governs 
n.s  reasonKhle  creatures. 

[  1.]  lie  does  none  of  them  any  wrong;,  for,  (i-.17.)  The  Lord 
isr/j.'ii'eous  iit  (ill  his  nays,  and  not  unrighteous  in  any  of  them; 
he  is/io/y,  and  acis  like  himself,  with  a  perfect  rectitude  in  alt  his 
uiin'is.  In  all  the  acts  of  government  he  is  just,  injurious  to  none, 
liiit  adniinisiering  justice  to  all.  The  leays  oj  the  Lord  are  equal, 
ihougli  ours  arc  unequal.  In  giving  laws,  in  deciding  contro- 
versie.-*,  in  recompensing  services,  and  punishing  offences,  he  is 
ircoiileslahly  Just,  and  we  are  bound  to  own  it. 

[2.]  lie  does  all  of  them  good,  his  own  people  in  a  special 
manner.  First,  He  supports  those  that  are  sinking,  and  it  is  his 
honour  to  lielp  the  weak,  v.  14.  He  upholds  all  that  fall,  in  that, 
though  tiiey  fall,  they  are  not  utterly  cast  down.  Many  cf  the 
children  of  njen  aic  brought  very  low  by  sickness  and  other  dis- 
tresses, aiui  seem  ready  to  drop  into  the  grave,  and  vet  Providence 
wonderfiiliy  upholds  them,  raises  them  up,  and  says.  Return, 
00.  3.  If  all  had  died,  «ho  once  seemed  dying,  Ihe  world  would 
ha^e  been  verv  ildii.  Manv  of  the  children  of  God,  who  have  been 
ready  to  fall  into  sin,  la  fall  into  despair,  have  experienced  his 
S[ooduess  in  |>ieventing  their  falls,  or  recovering  them  speedily  by 
liis  graces  and  comforts,  so  that,  though  they  Jell,  they  were  not 
Utterly  east  down,  37.24.  If  those  who  are  bowed  down  by 
oi)pression  and  affliction,  be  raised  up,  it  was  God  that  raised  them. 
And  with  respect  to  all  those  that  are  heavy-laden  under  the  bur- 
then of  sin,  if  they  come  to  Christ  by  faith,  he  will  ease  them,  he 
will  rnise  lliem.  Sceondly,  Me  is  very  ready  to  hear  and  answer 
Ihe  prayers  of  his  people,  v.  IS,  It).  In  this  appears  the  grace  of 
his  kincdoni,  that  his  subjects  have  not  only  liberty  of  petitioning, 
but  all  the  encouragement  that  can  be  to  petition.  1.  The  grant 
is  very  ricii,  that  Ciod  w  ill  be  nigh  to  all  that  call  xtpon  him  ;  he 
will  be  always  within  call  of  their  prayers,  and  they  shall  always 
find  themselves  within  reach  of  his  help.  If  a  neighbour  that  is 
near  is  better  than  a  brother  afar  off,  (Prov.27. 10.)  much  more 
li  God  that  is  near.  Nay,  he  will  not  only  be  nigh  to  them,  that 
they  may  have  the  satisfaction  of  being  heard,  but  he  will  fulfil 
their  desires;  they  shall  have  what  they  ask,  and  find  what  they 
seek.  It  was  said,  (c. IC.)  that  he  satisfies  the  desire  of  every 
living  thing;  much  more  will  he  fulfil  the  desire  of  them  that  fear 
him  ;  for  he  that  feeds  his  birds  will  not  starve  his  babes.  He 
will  hear  their  eall,  and  will  save  them  ;  that  is,  hearing  them  to 
purpose,  as  he  heard  David,  that  is,  saved  him/»-o»j  the  horn  of 
the  vnicorn,  22.2].  2.  The  proviso  is  very  reasonable;  he  will 
hear  and  help  us,  (1.)  If  we  fear  him,  if  we  worship  and  serve 
h>ni  with  a  holy  awe  of  him  ;  for,  otherwise,  how  can  we  expect 
that  he  slnudd  accc|)t  us  ?  ( 2.)  If  wc  eall  tipon  him  in  truth  ;  for 
he  desires  that  in  the  inward  part.  We  must  be  failhfid  to  God, 
and  sincere  in  our  professions  of  dependence  on  him,  and  devoted- 
ness  to  him.  In  all  devotions,  inward  jV/ipressions  must  be 
answerable  to  the  outward  expressions,  else  they  are  not  performed 
in  truth.  (3.)  He  takes  them  under  his  special  protection  who 
have  a  confidence  and  complacency  in  him,  v.  20.  The  Lord 
preserves  all  them  that  love  him  ;  they  lie  exposed  in  lliis  world, 
but  he,  by  preserving  tlicm  in  their  integrilv,  will  effeclur.llv 
itcure  [\\cw,  li-.at  no  rial  rul  shall  Inla!!  iluui." 


3.  If  any  are  destroyed,  tliey  mav  thank  themselves;  All  the 
nicked  he  wilt  destroy,  iuil  they  have,  by  their  wickedness,  filled 
IliciU'ielves  for  destruction.  This  magnifies  his  goodness  in  Ihe 
))ri'Ucti<)n  of  the  righteous,  that  with  their  eyes  they  shall  see  Ih^ 
reward  of  the  wicked,  (01.8.)  and  God  will,  by  tins  mean-. 
|)resorve  his  people,  even  by  destroying  the  wicked  that  ivonld  ihi 
ihem  a  mischief. 

Lastly,  The  psalmist  concludes,  (1.)  With  a  resolution  to  give 
glory  to  God  himself;  (u.21.)  My  mouth  shall  speak  the  praise 
of  the  Lord.  When  we  have  said  what  we  can,  in  praising  God, 
still  there  is  more  to  be  said,  and  therefore  we  must  nut  only 
begin  our  thanksgivings  with  this  purpose,  as  he  did,  (vA.)  but 
couchide  them  with  it,  as  he  does  here,  because  we  shall  presently 
have  occasion  to  begin  again.  As  the  end  of  one  mercv  is  the 
beginning  of  another,  so  should  the  end  of  our  thanksgiving  be. 
While  I  have  breath  to  draw,  ray  mouth  shall  still  speak  God's 
praises.  (2.)  With  a  call  to  others  to  do  so  too;  Let  all  flesh, 
all  mankind,  bless  his  holy  name  for  ever  and  ever.  Some  of 
mankind  shall  be  blessing  God  for  ever ;  it  is  pity  but  that  they 
should  be  all  so  engaged. 

PSALM  CXLVI. 

This,  nnd  all  the  rest  of  ihe  psalms  that  follow,  begin  and  end  with  Hallelnjali, 
a  uord  which  puts  much  of  God's  praise  into  a  littl4  compass ;  fur  in  it  ut 
praise  him  l/y  his  name  Jah,  the  contraction  of  Jeliova)).  In  tliis  excelUtit 
psalm  of  praise,  I.  The  psalmist  enp:aftes  himself  to  praise  God,  r.  1,  2.  //.  Hi 
engages  others  to  trust  in  him,  which  is  one  necessary  and  acceptable  iratj 
of  praising  liim.  I.  He  shews  irhij  we  should  not  trust  in  men,  r.  3. -1. 
2.  Why  we  sliontd  trust  in  God,  v.  5.  Because  of  his  power  in  the  tiingdn^n  of 
nature,  (r.G.)  his  dominion  in  the  liingdom  of  proridince,  (v,7.)  anJ  hti 
grace  in  Ihe  liingdom  of  the  Messiah,  (r.  8,9.)  that  trirlasting  kin:;diiin, 
(r.  10.)  to  which  many  of  the  Jewish  writers  refer  this  psitlm,  and  to  whicK 
therefore  we  should  have  an  eye  in  the  singing  of  it. 

1.  T>RAISE  ye  the  Lord.  Prai,».e  llie  Loud,  O 
B  my  soul.  2.  While  I  live  will  I  praise  tlie 
Lord:  1  will  sing;  praises  uiilo  my  GoH  while  I 
have  any  being.  3.  Put  not  yoin-  trust  in  princes, 
7ior  ill  the  son  of  man,  in  whom  l/tere  is  no  help. 
4.  His  breath  goeth  forlli,  he  reluiueth  to  his 
earth;  in  that  very  day  his  ihoughts  perish. 

David  is  supposed  to  have  penned  lh)s  psalm  ;  and  he  was 
himself  a  prince,  a  mighty  prince  ;  as  such,  it  mit;lit  be  thought, 

1.  That  he  should  be  exempted  from  the  service  of  praising 
God,  that  it  was  enough  for  him  to  sec  that  his  priests  ami 
people  did  it,  but  that  he  needed  not  to  do  it  himself  in  his  own 
person.  Michal  thought  it  a  disparagement  to  him  to  dance  before 
the  arl( ;   but   he  was  so  far   from  being  of  this   mind,  that  he  will 


himself  be  first  and  foremost  in  the 


work,  c 


He  thinks  his 


dignity  is  so  far  from  excusing  him  from  it,  that  it  rather  obliged 
him  to  lead  in  it;  and  that  it  was  so  far  from  lessening  him,  that 
it  really  magnified  him;  therefore  he  stirs  up  himself  to  it,  and 
to  make  a  business  of  it;  Praise  the  Lord,  O  my  soul;  and 
resolves  to  abide  bv  it ;  "I  will  praise  him  with  my  heart,  I  will 
sing  praises  to  him  with  my  mouth.  Herein  I  will  have  an  eye  to 
him  as  the  Lord,  infinitely  blessed  and  glorious  in  himself,  and 
as  my  God,  in  covenant  with  me. "  Tlun  praise  is  most  pleasant, 
when,  in  praising  God,  we  have  an  eye  to  him  as  our's,  whom  we 
have  an  interest  in,  and  stand  in  relation  to.  "This  I  will  do 
constantly  while  I  live,  everv  day  of  mv  life,  and  to  my  life's  end  ; 
nay,  1  will  do  it  while  I  have  anv  being,  for  when  1  ha\e  no  being 
on  earth,  1  hope  to  have  a  being  in  hea\cn,  a  better  being,  to 
be  doing  it  belter."  That  which  is  the  great  end  of  our  being, 
ought  to  be  our  great  employment  and  delight  while  we  have  any 
being;   "  In  thee  must  our  lime  and  powers  be  spent." 

2.  It  might  be  thought  that  he  himself,  having  been  so  great  a 
blessing  to  his  country,  should  be  adoreil,  according  to  the  usage 
of  the  heathen  nations,  who  deified  their  heroes;  thai  they  should 
all  come  and  tru^t  in  his  shadow,  and  make  him  their  slay  and 
stronri  h:>/d.  "  No,"  mvs  David,  "  Put  not  your  trust  in  princes, 
(v.  3.)  nut  iu  \::c,  n-r  in";iny  other  ;  do  not  repose  your  confidence 


PSALMS,  CXLVI.      The  Divine  Bounty  and  Compassion. 


in  them,  do  not  raise  your  expectalions  from  ihem.  Be  not  too 
sure  of  their  sincerity,  some  have  thought  tliej  knew  hetter  how 
to  reign  hv  knowing  how  to  dissemble  ;  be  nut  too  sure  of  their 
constniicv  and  fidchtv,  it  is  possible  they  may  both  change  tlieir 
minds,  and  break  their  words."  But  though  we  suppose  them 
wise  and  good  as  David  himself,  yet  we  nmst  not  be  too  sure  of 
their  al)iiity  and  continuance,  for  they  are  sons  of  Adam,  weak 
and  nu)rtal.  There  is  indeed  a  Son  of  man  in  whom  there  is 
help,  in  whom  there  is  salvation,  and  who  will  not  fail  those  that 
trust  in  him.  But  all  other  sons  of  men  are  like  the  man  they 
are  sprung  of,  who,  being  in  honour,  did  not  abide. 

(1.)  We  cannot  be  sure  of  their  ability  ;  even  the  power  of 
kings  may  be  so  straitened,  cramped,  and  weakened,  that  they  niav 
not  be  in  a  capacity  to  do  that  for  us  which  we  expect.  David 
himself  owned,  (2  Sam.  3. 35).)  /  am  this  day  weak,  thour/h 
anoiutid  Idng.  So  that  in  the  son  of  man  there  is  often  no  help, 
no  salvation  ;  he  is  at  a  loss,  at  his  wit's  end,  as  a  man  astonished, 
and  Ihcn,  though  a  mighty  tnan,  he  cannot  save,  Jer.  14.  9. 

(2.)  We  cannot  be  sure  of  Sheir  continuance.  Suppose  he  has 
it  in  ids  power  to  help  us  while  he  lives,  yet  he  may  be  suddenly 
taken  off  when  we  expect  most  from  him  ;  (v.  4.)  His  breath  goeth 
forth,  so  it  does  every  moment,  and  comes  back  again,  but  that  is 
an  intimalioi  tliat  it  will  shortly  go  for  good  and  all,  and  then  he 
relu.ns  to  his  earth.  The  earth  is  his,  in  respect  of  his  original 
as  a  man,  the  earth  out  of  which  he  was  taken,  and  to  which 
therefore  he  must  return,  according  to  the  sentence.  Gen.  3. 19. 
It  is  his,  if  he  be  a  worldly  man,  in  respect  of  choice,  his  earth 
which  he  has  chosen  for  his  portion,  and  on  the  things  of  which 
he  has  set  his  affections.  He  ''hall  go  to  his  own  place.  Or  rather, 
it  is  his  earth,  because  of  the  property  he  has  in  it;  and,  though 
he  has  had  large  possessions  on  earth,  a  grave  is  all  that  will 
remain  to  him.  The  earth  God  has  given  tn  the  children  of  men, 
and  great  striving  there  is  about  it,  and,  as  a  mark  of  their 
authority,  men  call  their  lands  by  their  own  names.  But,  after  a 
while,  no  part  of  the  earth  will  be  their  own,  but  that  in  which 
the  dead  body  shall  make  its  bed,  and  that  shall  be  Iheir's  ivhile 
the  earth  remains.  But  when  he  returns  to  his  earth,  in  that  very 
day  his  thonghts  perish ;  all  the  projects  and  designs  he  had  of 
kindness  to  us,  vanish  and  are  gone;  and  he  cannot  take  one 
step  further  in  them  ;  all  his  purposes  are  cut  off  and  buried  with 
him.  Job,  17.  11.  And  then  what  comes  of  our  expectations  from 
liim  ?  Princes  are  mortal,  as  well  as  other  men,  and  therefore  we 
cannot  have  that  assurance  of  help  from  them,  which  we  may 
have  from  that  Potentate  who  hath  immortality.  Cease  from 
man,  whose  breath  is  in  his  nostrils,  and  will  not  be  there  long. 

.5.  Happy  is  he  that  hath  the  God  of  Jacob  for 
his  help,  whose  hope  is  in  the  Lord  his  God  : 
G.  Which  made  heaven,  and  earth,  the  sea,  and 
all  that  therein  is:  which  keepeth  truth  for  ever: 
7.  Which  executeth  judgment  for  the  oppressed  : 
which  giveth  food  to  the  hunoiy.  The  Lord 
looseth  the  prisoners  :  8.  The  Lord  openeth  the 
eifes  o/'the  blind  :  the  Lord  raiseth  them  that  are 
bowed  down :  the  Lord  loveth  the  righteous : 
9.  The  Lord  preserveth  the  strangers ;  he  re- 
lieveth  the  fatherless  and  widow:  but  the  way  of 
the  wicked  he  turneth  upside  down.  10.  The 
Lord  shall  reign  for  ever,  even  thy  God,  O  Zion, 
unto  all  generations.     Praise  ye  the  Lord. 

The  psalmist,  having  cautioned  us  n,.t  to  trust  in  princes, 
(because,  if  we  do,  we  shall  be  miserably  disap|)ointed,)  here  j 
encourages  us  to  put  our  confidence  in  God,  because,  if  we  do  so, 
we  shall  be  happily  secured.  Happy  is  he  that  has  the  God  of 
Jacob  for  his  Help,  that  has  an  interest  in  his  attributes  and  I 
ptoniises,  and  has  them  engaged  for  him  ;  and  uhose  hope  is  in  the ' 
Lordhi$  God.    Those  shall  have  God  for  their  Help,  1.  Who  take  j 


him  for  their  God,  and  serve  and  worship  him  accordingly 
2.  Who  ha\e  their  hope  in  him,  and  live  a  life  of  dependence  upoi, 
him;  who  have  good  thoughts  of  him,  and  oicourage  themselvej 
in  him,  when  all  other  supports  fail.  Every  believer  may  look 
upon  him  as  the  God  of  Jacob,  of  the  church  in  general,  and 
therefore  mny  expect  relief  from  him,  in  reference  to  public  dis- 
tresses, and  as  his  God  in  particular,  and  therefore  may  depend 
upon  him  in  all  personal  wants  and  straits.  We  must  hope,  ( 1.)  In 
the  providence  of  God,  for  all  the  good  things  we  need,  which 
relate  to  the  life  that  now  is.  (2.)  In  the  grace  of  Christ,  for  all 
the  good  things  which  relate  to  the  life  that  is  to  come.  To  thia 
especially  the  learned  Dr.  Hammond  refers  this  and  the  followmg 
verses,  looking  upon  the  latter  part  of  this  psalm  to  have  a  most 
visible  remarkable  aspect  toward  the  eternal  Son  of  God  in  his 
incarnation.  He  quotes  one  of  the  rabbins,  who  says  of  v.  10. 
that  it  belongs  to  the  days  of  the  Messiah,  x^nd  that  it  does  so, 
he  thinks  will  appear  by  comparing  v.  7,  8.  with  the  characters 
Christ  gives  of  the  Messiah  ;  (Matth.  11.  5,  G.)  The  blind  receive 
their  sight,  the  lame  walk;  and  the  closing  words  there.  Blessed 
is  he  tvhosoever  shall  not  be  offended  in  me,  he  thinks  may  very 
well  be  supposed  to  refer  to  v.  5.  Happy  is  the  man  that  hopes 
in  the  Lord  his  God,  and  who  is  not  offended  in  him. 

Let  us  take  a  view  of  the  mighty  encouragements  here  given  us 
to  hope  in  the  Lord  our  God. 

1.  He  is  ihe.  Maker  of  the  world,  and  therefore  has  all  power 
in  himself,  and  the  command  of  the  j)owers  of  all  the  creatures, 
which,  being  derived  from  him,  depend  upon  him  ;  (i>.6.)  He  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  therefore 
his  arm  is  not  shortened,  that  it  cannot  save.  It  is  very  applicable 
to  Christ,  by  whom  God  made  the  world,  ana  without  whom  was 
not  any  thing  made  that  was  made.  It  is  a  great  support  to  faith, 
that  the  Redeemer  of  the  world  is  the  same  that  was  the  Creator 
of  it,  and  therefore  has  a  good-will  to  it,  a  perfect  knowledge  oi 
its  case,  and  power  to  help  it. 

2.  He  is  a  God  of  inviolable  fidelity.  We  may  venture  to  take 
God's  word,  for  he  keepeth  truth  for  ever,  and  therefore  no  word 
of  his  shall  fall  to  the  groinid  ;  it  is  true  from  the  beginning,  and 
therefore  true  true  to  the  end.     Our  Lord  Jesus  is  the  Amen,  the 

faithful  Witness,  as  well  as  the  Beginning,  the  Author  and 
Pri)iciple,  q/"  the  creation  of  God,  Rev.  3. 14.  The  keeping  of 
God's  truth  for  ever  is  committed  to  him,  for  all  the  promises  are 
in  him  yea  and  amen. 

3.  He  is  the  Patron  of  Injured  innocency ;  He  pleads  the  cause 
of  the  oppressed,  and  (as  we  read  it)  he  execxtte.s  judgment  for  them. 
He  often  does  it  in  his  providence,  righting  those  that  suffer 
wrong,  and  clearing  up  their  integrity ;  he  will  do  it  in  the 
judgment  of  the  great  day.  The  Messiah  came  to  rescue  ihp 
children  of  men  out  of  the  hands  of  Satan  the  great  oppressor, 
and,  all  judgment  being  committed  to  him,  the  executing  of 
judgment  upon  persecutors  is  so  among  the  rest,  Jude,  15. 

4.  He  is  a  bountiful  Benefactor  to  the  necessitous;  He  gives 
food  to   the  hungry;    so  God  does  in  an  ordinary  way  for  the 

answering  of  the  cravings  of  nature  ;  so  he  has  done  sometimes  in 
an  extraordinary  wav,  as  when  ravens  fed  Elijah  ;  so  Christ  did 
more  than  once,  when  he  fed  thousands  miraculously  with  that 
which  was  intended  but  for  one  meal  or  two  for  his  own  family  ; 
this  encourages  to  hope  in  him  as  the  Nourisher  of  our  souls  with 
the  bread  of  life. 

5.  He  is  the  Author  of  liberty  to  those  that  were  oouud  ;  The 
Lord  looseth  the  prisoners.  He  brought  Israel  out  of  the  house  of 
bondage  in  Egypt,  and  afterward  in  Babylon.  The  miracles 
Christ  wrought,  in  making  the  dumb  to  speak,  and  the  deaf  to 
hear,  with  that  one  word,  Ephphatha,  Be  opened,  his  cleansing 
of  lepers,  and  so  discharging  them  from  their  confinement,  and 
his  raising  the  dead  out  of  their  graves,  may  all  be  included  in  lhi» 
one  of  loosing  the.  prisoners;  and  we  may  take  encouragement 
from  those,  to  hojte  in  him  for  that  spiritual  liberty  which  he 
came  to  proclaim,  Isa.Gt.1,2. 

0.  He  gives  sisriil  to  those  lliat  have  been  long  deprived  of  it; 
The  Lord  can  open  the  eyes  of  the  blind,  and  has  often  given  to  hi» 
afflicted  people  to  ste  that   comfort   which   before  they  were  col 


PSALMS,  CXLVI,  CXLVII. 


The  Divine  Bounty,  &c. 


iwans  of;  widicss  Geii.  21.  If),  and  llie  prophet's  servant, 
2  Kings,  C.  17.  Bi't  lliis  lias  spci  ial  reference  to  Christ ;  for  since 
the  tvorld  began,  was  it  not  licurd  that  any  man  opened  the  ei/es  of 
OTie  that  was  born  blind,  till  Clirist  diil  it,  (John,  9.  32.)  and 
thereby  encouraged  us  to  hope  in  liini  for  s|)irituai  illumination. 

7.  He  sets  that  straight  that  was  crooked,  and  makes  those 
easy  that  were  pained  and  ready  to  sink  ;  he  raises  them  that  are 
bowed  doimi,  by  comforting  and  supporting  theni  under  their  bur- 
thens, and,  indue  time,  removing  their  hurthcns.  This  was  literally 
performed  by  Christ,  when  he  made  a  poor  woman  straight,  that 
had  been  bowed  together,  and  could  in  no  wise  lift  vp  herself; 
(Luke,  13. 12.)  and  he  still  does  it  by  his  grace,  giving  rest  to 
them  that  were  weary  and  heavy-laden,  and  raising  up  with  his 
comforts  those  that  were  humbled  and  cast  down  by  convictions. 

8.  He  has  a  constant  kindness  for  all  good  people  ;  The  Lord 
loveth  the  righteous,  and  they  may,  with  the  more  confidence, 
depend  u|>on  his  power  when  they  are  sure  of  his  good-will.  Our 
Lord  Jesus  shewed  his  love  to  the  righteous,  by  fulfilling  all 
righteousness. 

9.  He  has  a  tender  concern  for  those  that  stand  in  special  need 
of  his  care  ;  The  Lord  preserreth  the  strangers.  Il  ought  not  to 
pass  without  remark,  that  the  name  Jehovah  is  repeated  here  five 
limes  in  five  lines,  to  intimate  that  it  is  an  almighty  power  (that 
of  Jehovah)  that  is  engaged  and  exerted  for  the  relief  of  the 
oppressed  ;  and  that  it  is  as  much  the  glory  of  God  to  succour 
them  that  are  in  misery,  as  it  is  to  ride  on  the  heavens  by  his 
name  Jah,  68.  4.  (1.)  Strangers  are  ex|)osed,  and  are  commonly 
destitute  of  friends,  but  the  Lord  preserveth  them,  that  they  be 
not  run  down  and  ruined.  Many  a  poor  stranger  has  found  the 
benefit  of  the  divine  protection,  and  been  kept  alive  by  it. 
(2.)  Widows  and  fatherless  children,  that  have  lost  the  head  of 
the  family,  who  took  care  of  the  affairs  of  it,  often  fall  into  the 
hands  of  those  that  make  a  pif  y  of  them,  that  will  not  do  them 
right,  nay,  that  will  do  them  wrong ;  but  the  Lord  relieveth  ihetn, 
and  raiseth  up  friends  for  them.  See  Exod.  22.  22,  23.  Our 
Lord  Jesus  came  into  the  world  to  help  the  helpless,  to  receive 
Gentiles,  strangers,  into  his  kingdom,  and  that  with  him  poor 
sinners,  that  are  as  fatherless,  may  find  mercy,  Hos.  14.  3. 

10.  He  will  appear  for  the  destruction  of  all  those  that  oppose 
his  kingdom,  and  oppress  the  faithful  subjects  of  it;  the  way  of 
the  tciched  he  turneth  vpside  down,  and  therefore  let  us  hope  in 
him,  and  not  be  afraid  of  the  fury  of  the  oppressor,  as  though  he 
were  ready  to  destroy.  It  is  the  glory  of  the  Messiah,  that  he 
will  subvert  all  the  counsels  of  hell  and  earth,  that  militate 
against  his  church,  so  that,  having  him  for  us,  we  need  not  fear 
any  thing  that  can  be  done  against  us. 

11.  His  kingdom  shall  continue  through  all  the  revolutions  of 
time,  to  the  utmost  ages  of  eternity,  v.  10.  Let  this  encourage 
us  to  trust  in  God  at  all  times,  that  the  Lord  shall  reign  for  ever, 
in  spite  of  all  the  malignity  of  the  powers  of  aarkness,  even  thy 
God,  O  Zian,  vnto  nil  generations.  Christ  is  set  King  on  the 
holy  hill  of  Zion,  and  his  kingdom  shall  continue  in  an  endless 
glory.  It  cannot  be  destroyed  by  an  invader,  it  shall  not  be  left 
to  a  successor,  cither  to  a  succeeding  monarch,  or  a  succeeding 
monarchy,  but  it  shall  stand  for  ever.  It  is  matter  of  unspeakable 
comfort,  ihiif  the  Lord  reigns  as  Zion's  God,  as  Zion's  King,  that 
the  Messiah  is  Head  over  all  things  to  the  church,  and  will  be  so 
while  the  world  stands. 


PSALM  CXLVIL 

TJih  is  another  psixlm  of  prinxc  :  some  tlihik  it  was  penned  after  the  return  of  the 
Jews  from  their  c<iit(ii-ily :  but  it  is  so  much  of  a  piece  with  Ps.  Hi.  that  I  rather 
thinlf  it  was  pnincd  by  David,  and  what  is  said.  v.  2, 13.  inoy  well  enough  he 
applied  to  the  first  buildinp:  and  fortifying  of  Jerusalem  in  his  lime,  and  the 
gathering  in  of  those  that  had  been  outcasts  in  Saul's  time.  TliC  Septuagint 
divides  it  into  two ;  and  we  may  divide  it  into  the  first  and  second  part,  but 
both  of  Ihe  s:ime  import.  I.  IKe  are  called  upon  to  praise  God,  v.  1,7, 12. 
//•  ^ye  are  furnished  icith  matter  for  prahe,  for  God  is  to  be  glorified,  1.  --is 
the  God  of  nature,  and  so  he  is  very  great, v. 4,5,8,9,15.  .IS.  2.  As  the 
God  of  grace,  comforting  his  people,  v.  3,6.  .U.  3.  As  the  God  of  Israel, 
Jerasalem,  and  Zion,  settling  their  civil  state,  (v.  2,13,  \i.)  and  especially 
tttling  religion  among  them,  r.  19,20.  It  u  easy,  iit  singing  tSu  ptabn,  U 
vol..  !■.  119 


apply  il  to  ourselves,  both  as  to  personal  and  national  mercies,  were  il  but  at 
easy  to  do  il  with  suitable  affections. 

I.  irjI^AISE  ye  tlie  Lord  :  for  it  is  j^ood  to  sing 
JL      praises  unto  our  God  ;  for  it  is  pUa.saut ; 

and  praise  is  comely.  2.  The  Lord  doth  build  up 
Jerusalem  :  he  gathereth  together  the  outcasts  of 
Lsrael.  3.  He  healeth  the  broken  in  heart,  and 
bindeth  up  their  wounds.  4.  He  telleth  the 
number  of  the  stars ;  he  calleth  them  all  by  t/teir 
names.  5.  Great  is  our  Lord,  and  of  great  power  : 
his  understanding  is  infinite.  6.  The  Lord  lifteth 
up  the  meek :  he  casteth  the  wicked  down  to  the 
ground.  7.  Sing  unto  the  Lord  with  thanks- 
giving; sing  praise  upon  the  harp  unto  our  God  : 
8.  Who  covereth  the  heaven  with  clouds,  who 
prepareth  rain  for  the  earth,  who  maketh  grass  to 
grow  upon  the  mountains.  9.  He  giveth  to  the 
beast  his  food,  atid  to  the  young  I'avens  which  cry. 
10.  He  delighteth  not  in  the  strength  of  the  horse  : 
he  taketh    not    pleasure  in  the   legs   of    a    man. 

II.  The  Lord  taketh  pleasure  in  them  that  fear 
him,  in  those  that  hope  in  his  mercy. 

Here, 

L  The  duty  of  praise  is  recommended  to  us.  It  is  not  without 
reason,  that  we  are  thus  called  to  it  again  and  again  ;  Praise  ye 
the  Lord,  (v.  1.)  and  again,  {v.  7.)  Sing  unto  the  Lord  with 
thanksgiving,  si/ig  praise  upon  the  harp  to  our  God,  let  all  our 
praises  be  directed  to  him,  and  centre  in  him  ;  for  it  is  good  to  do 
it;  it  is  our  duty,  and  therefore  good  in  itself;  it  is  our  interest, 
and  therefore  good  for  us :  it  is  acceptable  to  our  Creator,  and  it 
answers  the  end  of  our  creation.  The  law  for  it  is  holy,  just,  and 
good,  the  practice  of  it  will  turn  to  a  good  account.  It  is  good ; 
for,  l.It  is  pleasant;  holy  joy  and  delight  are  required  as  the 
principle  of  it,  and  that  is  pleasant  to  us  as  men ;  giving  glory  to 
God  is  the  design  and  business  of  it,  and  that  is  pleasant  to  us  as 
saints  that  are  devoted  to  his  honour.  Praising  God  is  work  that 
is  its  own  wages,  it  is  heaven  upon  earth,  it  is  what  we  should  be 
in,  as  in  our  element.  2.  It  is  comely,  it  is  that  which  becomes 
us  as  reasonable  creatures,  much  more  as  people  in  covenant  w  ith 
God.  In  giving  honour  to  God,  we  really  do  ourselves  a  great 
deal  of  honour. 

II.  God  is  recommended  to  us  as  the  proper  Object  of  our 
most  exalted  and  enlarged  praises,  upon  several  accounts. 

1.  The  care  he  takes  of  his  chosen  people,  v.  2.  Is  Jerusalem 
to  be  raised  out  of  small  beginnings?  Is  it  to  be  recovered  out  of 
its  ruins?  In  both  cases.  The  Lord  builds  vp  Jei-usalem.  The 
gospel-church,  the  Jerusalem  that  is  from  above,  is  of  his  build- 
ing ;  he  framed  the  model  of  it  in  his  own  counsels,  he  founded 
it  by  the  preaching  of  his  gospel,  he  adds  to  it  daily  such  as  shall 
be  saved,  and  so  increases  it.  He  will  build  it  up  unto  perfection, 
build  it  up  as  high  as  heaven.  Are  any  of  his  peoj)le  outcasts? 
Have  they  made  themselves  so  by  their  own  follv  ?  He  gathers 
them  by  giving  them  repentance,  and  bringing  them  again  into 
the  communion  of  saints.  Have  they  been  forced  out  bv  war, 
famine,  or  persecution  ?  He  opens  a  door  for  their  return  ;  many 
that  were  missing,  and  thought  to  be  lost,  are  brought  back,  and 
they  that  were  scattered  in  the  cloudy  and  dark  day  are  gathered 
together  again. 

2.  The  comforts  he  has  laid  up  for  true  penitents,  r.  3.  They 
are  broken  in  heart,  and  wounded,  hundiled,  and  troubled,  for  sin, 
inwardly  pained  at  the  remembrance  of  it,  as  a  man  is,  that  is 
sorely  wounded.  Their  very  hearts  are  not  only  pricked,  but 
rent,  under  the  sense  of  the  dishonour  they  have  done  to  God, 
and  the  injury  they  have  done  to  themselves,  by  sin.  To  those 
whom  God  heals  with  the  consolations  of  his  .Snirit    h<>  sneakj 


PSy\LMS.  CXLVIl. 


The  Divine  Bounty. 


peace  assHiTs  Mie»i  flial  llieir  sins  art;  j>ardoned,  and  that  he  is 
rrcontilrd  to  llu'in,  and  si>  makes  llifin  easy,  pours  the  balm  of 
tjilcad  into  ihe  Mi-i-iiin-r  wimnds,  and  tlien  binds  them  up,  and 
makes  them  to  rejoiic.  lliev  vho  have  had  experience  of  this 
need  n»>f  be  i;»Hed  upon  to  praise  llie  Lord,  for,  when  he  broaght 
Iheni  cvl  oj'l/tc  honible  pit,  and  set  their  feet  upon  a  rock,  he  put 
M  new  soiiq  in  their  mouths,  40.2,3.  And,  for  this,  let  others 
praise  Iiii"  also. 

3.  Tbe  sovereis^n  dominion  lie  has  over  the  lights  of  heaven, 
t'.  4,  5.  The  stars  are  innumerable,  many  of  them  being  scarcely 
discernible  with  tbe  naked  eye,  and  yet  he  counts  them,  and 
knows  the  exact  number  of  tliem,  for  they  are  all  the  work  of  his 
hands,  and  the  instruments  of  his  providence  ;  their  l)nlk  and 
|>o\ver  arc  very  great,  but  lie  vallcfh  them  all  hy  their  names, 
»7liich  bespeaks,  his  dominion  over  them,  and  the  command  he  has 
them  at,  to  make  what  U3e  of  lliem  he  pleases.  They  are  his 
servants,  his  soldiers,  he  musters  lliem,  he  marshals  ihem,  Ihey 
come  and  go  at  his  bidding,  and  all  their  motions  are  under  his 
direction.  He  mentions  this  as  one  instance  of  many,  to  shew 
that  great  is  onr  Lord,  and  of  grcut  power;  he  can  do  what  he 
pleases,  and  of  his  understaiidiny  there  is  no  eompvlaliun,  so  that 
he  can  contrive  every  lliiiig  for  the  iiest.  Man's  knowledge  is 
soon  drained,  and  you  have  his  utmost  length ;  hitherto  his 
wisdom  can  reach,  and  no  farther;  but  God's  kuowledge  is  a 
depth  that  can  never  be  fathomed. 

4.  The  pleasure  he  takes  in  humbling  the  proud  and  exalting 
them  of  low  degree ;  (u.  6.)  The  Lord  lifts  up  the  meek,  w  ho 
abase  themselves  before  him,  and  whom  men  trample  on  ;  but 
the  u-icked,  who  carry  it  insolently  toward  God  and  scornfully 
toward  all  mankind,  who  lift  up  ihemsehes  in  pride  and  follv, 
he  casteth  doun  to  the  (/round,  sometimes  by  very  humbling 
providences  in  this  world,  at  furthest  in  the  day  when  their  faces 
shall  he  filled  with  everlasting  shame.  God  proves  himself  to  be 
God,  by  looking  on  the  proud  and  abusing  them,  Job,  40. 12. 

5.  The  provision  he  makes  for  the  'nferior  creatures.  Though 
Fie  is  so  great  as  to  command  the  star.s,  lie  is  so  good  as  not  to 
forget  even  the  fowls,  r.8,9.  Observe  in  what  method  he  feeds 
jnan  and  beast.  (1.)  He  covcreth  the  heaven  ivith  clouds,  which 
darken  the  air,  and  intercept  the  beams  of  the  sun,  and  yet  in 
Ihem  he  prepareth  that  rain  for  the  earth  which  is  necessary  to 
its  fruitfulness.  Clouds  look  melancholy,  and  yet  without  them 
we  could  have  no  rain,  and  consequently  no  fruit.  Thus 
afflictions,  for  the  present,  luok  black,  and  dark,  and  unpleasant, 
and  we  are  in  heaviness  because  of  them,  as  sometimes,  when  the 
sky  is  overcast,  it  makes  us  dull ;  but  they  are  necessary,  for 
from  these  clouds  of  affliction  come  those  showers  that  make  the 
harvest  to  yield  the  peaceable  fruits  of  righteousness,  (Heb.l2. 11.) 
which  should  help  to  reconcile  us  to  them.  Observe  the 
necessary  dependence  which  the  earth  has  upon  the  heavens, 
which  directs  us  on  earth  to  depend  on  God  in  heaven.  Ail  the 
rain,  with  which  the  earth  is  watered,  is  of  God's  preparing. 
(2.)  By  the  rain  which  distils  on  the  earth,  he  makes  grass  to  grow 
vpon  the  mountains,  even  the  high  mountains,  which  man  neither 
Jakes  care  of,  nor  reaps  the  benefit  of.  The  mountains,  which 
are  not  watered  with  the  springs  and  rivers,  as  the  vallies  are,  are 
yet  watered  so  that  they  are  not  barren.  (3.) This  grass  he  gives 
U>  the  beast  for  his  food,  the  beasts  of  the  mountains,  which  run 
wild,  which  man  makes  no  provision  for.  And  even  the  young 
ravens,  which,  being  forsaken  by  their  old  ones,  cry,  are  heard  by 
him,  and  ways  are  found  to  feed  them,  so  that  they  are  kept  froiii 
perishing  in  the  nest. 

6.  The  complacemy  he  takes  in  his  people,  u.lO,  11.  In 
times  when  great  things  are  doing,  and  there  are  great  expecta- 
tions of  the  success  of  them,  it  concerns  us  to  know  (since  the 
issue  proceeds  from  the  Lord)  whom,  and  what,  God  will  delight 
fo  honour  and  crown  with  victory.  It  is  not  the  strength'' of 
armies,  but  the  strength  of  grace,  that  God  is  pleased  to  own. 
( 1.)  Not  the  strength  of  armies  ;  not  in  the  cavalrv,/or  he  delight- 
Hit  not  in  the  strength  of  the  horse,  the  war-horse,  noted  for  his 
courage;  (Job,  39.  If),  &c.)  nor  in  the  infantry,  for  he  taketh  no 
fUa$ure  in  the  legs  of  a  man;  he  does  not  mean  the  swiftness  of 


Ihem  for  flight,  to  f|uil  the  field,  but  the  steadiness  of  them  for 
charging',  to  stand  llie  ground.  If  one  king,  maliing  war  with 
another  king,  goes  to  God  to  pray  for  success,  it  will  not  avail 
him  to  plead,  "  Lord,  I  have  a  gallant  armv,  the  horse  and  foot 
in  good  order,  it  is  jiily  that  they  should  suffer  any  disgrace  ;"  for 
tliat  is  no  argument  with  God,  Ps.  20. 7.  Jehoshaphat's  was 
much  better,  Lord,  ue  have  no  7uight,  2Chroii.  20.  12.  But, 
(2.)  God  is  j)leased  to  own  the  strength  of  grace;  a  serious  and 
suitable  regard  to  God,  is  that  which  is,  in  the  sight  of  God,  of 
great  price  in  such  a  case.  The  Lord  accepts  of,  and  takes  plea- 
sure in,  those  that/tor  him,  and  that  hope  in  his  mercy.  Observe, 
[1.]  A  holy  fear  of  God  and  hope  in  God,  not  only  may  consist, 
but  must  concur.  In  the  same  heart,  at  the  same  time,  there 
must  be  both  a  reverence  of  his  majesty,  and  a  complacency  in 
his  goodness  ;  both  a  believing  dread  of  his  wrath,  and  a  believing 
expectation  of  his  favour.  Not  that  we  must  hang  in  suspense 
between  hope  and  fear,  but  we  must  act  under  the  gracious 
influences  of  hope  and  fear.  Our  fear  must  save  our  hope  from 
swelling  into  presumption,  and  our  hope  must  save  our  fear  from 
sinking  into  despair ;  thus  must  we  take  our  work  before  us. 
[2.]  We  must  hope  in  God's  mercy,  his  general  mercy,  even  then 
when  we  cannot  find  a  particular  promise  to  stay  ourselves  upon, 
A  humble  confidence  in  the  goodness  of  God's  nature  is  very 
pleasing  to  him,  as  that  which  turns  to  the  glory  of  that  attribute 
which  he  most  glories  in.  Every  man  of  honour  loves  to  be 
trusted. 

12.  Praise  tlie  LoiiD,  O  Jerusalem;  praise  thy 
God,  O  Zion.  13.  For  he  hath  strengthened  the 
bars  of  thy  gates  ;  he  liath  blessed  thy  children 
within  thee.  14.  He  maketh  peace  in  thy  bor- 
ders, and  filleth  thee  with  the  finest  of  the  wheat. 
15.  He  sendeth  forth  his  commandment  upon 
earth :  his  'word  runneth  very  swiftly.  16.  He 
giveth  snow  like  wool :  he  scattereth  the  hoar- 
frost like  ashes.  17.  He  casteth  forth  his  ice  like 
morsels  :  who  can  stand  before  his  cold  ?  18.  He 
sendeth  out  his  word  and  melteth  them :  he 
causeth  his  wind  to  blow,  a?id  the  waters  flow. 
19.  He  sheweth  his  word  unto  Jacob,  liis  statutes 
and  his  judgments  unto  Israel.  20.  He  hath  not 
dealt  so  with  any  nation:  and  as  for  /i<s  judg- 
ments they  have  not  known  them.  Praise  ye  the 
Lord. 

Jerusalem,  and  Zion,  the  holy  city,  the  holy  hill,  are  here 
called  upon  to  praise  God,  v.  12.  For  where  should  praise  be 
offered  up  to  God,  but  where  his  altar  is?  Where  may  we  expect 
that  glory  should  be  given  to  him,  but  in  the  beauty  of  holiness? 
Let  the  inhabitants  of  Jerusalem  praise  the  Lord  in  their  own 
houses  ;  let  the  |)riests  and  Lcvites,  who  attend  in  Zion,  the  city 
of  their  solemnities,  in  a  special  manner,  praise  the  Lord.  They 
have  more  cause  to  do  it  than  others,  and  they  lie  under  greater 
obligations  to  do  it  than  others  ;  for  it  is  their  business,  it  is  their 
profession.  "Praise  thy  God,  O  Zion:  he  is  thine,  and  there- 
fore thou  art  bound  to  praise  him  ;  his  being  thine  includes  all 
happiness,  so  that  thou  canst  never  want  matter  for  praise.* 

Jerusalem  and  Zion  must  praise  God, 

I.  For  the  prosperity  and  flouiishing  estate  of  their  civil 
interests,  d.  13, 14.  1.  For  the  common  safety;  they  bad  gates, 
and  kept  their  gates  barred  in  times  of  danger  ;  but  that  would  not 
have  been  an  effectual  security  to  them,  if  God  had  not  strength- 
ened the  bars  of  their  gates,  and  fortified  tlieir  fortifications.  The 
most  probable  means  we  can  devise  for  our  own  preservation  will 
not  answer  the  end,  unless  God  give  his  blessing  with  them  ;  we 
must,  therefore,  in  the  careful  and  diligent  use  of  those  means, 
depend  upon  him  for  that  blessing,  and  attribute  the  undisturbed  re- 


PSALMS,  CXLvll.  CXLVIII. 


Tlie  Divine  Boi;;itv. 


po»e  of  0111  land,  more  to  llir  wall  of  fire,  than  to  the  wall  of 
water,  round  about  us,  Zccli.  2.  5.  2.  For  the  increase  of  their 
people  ;  this  slrcn'^llicns  the  bars  of  the  gates  as  much  as  any  thing; 
He  hath  blessed  thy  chi/ilrrn  uilhiii  thve,  with  that  first  and  great 
blessing',  Be  friiilfiil,  aiitl  uiidtijilii,  and  replenish  the  land.  It  is 
a  comfort  to  parents  to  see  their  children  blessed  of  the  Lord, 
(Jsa.  61.9.)  and  a  comfort  to  the  generation  that  is  going  off,  to 
tee  the  rising  sencration  nniiierous  and  iiopeful;  for  which  blessing 
God  must  be  blessed.  ;5.  Tor  the  public  tranquillity,  that  they  were 
delivered  from  the  terrors  and  dcs(dations  of  war;  He  maketh 
peace  in  thy  borders,  by  pulling  an  end  to  the  wars  that  were, 
and  prcvealing  the  wars  that  were  threatened  and  feared.  He 
makes  peace  witl-.in  Ihv  borders,  in  all  parts  of  the  country,  by 
composing  differences  among  neighbours,  that  there  may  be 
no  intestine  broils  and  animosities;  and  upon  thy  borders,  that 
they  may  not  be  attacked  by  invasions  from  abroad.  If  there  be 
troid)le  any  w  here,  it  is  in  the  borders,  the  marches  of  a  country, 
the  frontier-toMiis  lie  most  exposed,  so  that  if  there  be  peace  in 
the  borders,  there  is  a  univeisal  peace,  a  mercy  we  can  never  be 
enough  thankful  for.  4.  For  great  plenty,  the  common  effect  of 
peace;  He  fillet  h  thee  with  the  finest  of  the  wheat;  wheat,  the 
most  valuable  grain,  the  fat,  the  finest  of  that,  and  a  fulness 
thereof.  What  would  they  more?  Canaan  abounded  with  the  best 
wheat,  (Dent.  32.  14.)  and  exported  it  to  the  countries  abroad,  as 
appears,  Ezek.  27. 17.  The  land  of  Israel  was  not  enriched  with 
precious  stones  or  spices,  but  with  the  finest  of  the  wheat,  with 
bread,  which  strengthens  man's  heart;  that  made  it  the  glory  of 
all  lands,  and  for  that  God  was  praised  in  Zion. 

II.  For  the  wonderful  instances  of  his  power  in  the  weather, 
particularly  the  winter-weatlier;  he  that  protects  Zion  and  Jeru- 
salem is  that  God  of  power  from  whom  all  the  powers  of  nature 
are  derived,  and  on  whom  ihev  depend,  and  who  produces  all  the 
changes  of  the  seasons,  which,  if  they  were  not  common,  would 
astonish  us. 

1 .  In  general,  whatever  alterations  there  are  in  this  lower  world, 
land  it  is  that  world  that  is  subject  to  continual  changes,)  they  are 
produced  by  the'  will,  and  power,  and  providence,  of  God ; 
T.  15.)  He  sendeth  forth  his  commandment  vpon  earth,  as  one 
that  has  an  incontestable  authority  to  give  orders,  and  innumerable 
attendants  ready  to  carry  his  orders,  and  put  them  in  execution. 
As  the  world  was  at  first  made,  so  it  is  still  upheld  and  governed, 
by  a  word  of  almighty  power;  God  speaks,  and  it  is  done,  for  all 
are  his  servants.  That  word  takes  effect,  not  only  surely,  but 
speedily ;  his  word  runneth  very  swiftly,  for  nothing  can  oppose 
or  retard  it.  As  the  lightning,  which  passes  through  the  air 
in  an  instant,  such  is  the  word  of  God's  providence,  and  such 
the  word  of  his  grace,  when  it  is  sent  forth  with  commission, 
Luke,  17.  24.  Angels,  who  carry  his  word,  and  fulfil  h,flif  swiftly, 
Dan.  9.21. 

2.  In  particular,  frosts  and  thaws  are  both  of  them  wonderful 
changes,  and  iu  both  we  must  acknowledge  the  word  of  his  power. 

(1.)  Frosts  are  from  God;  with  him  are  the  treasures  of  the 
snow  and  the  hail,  (Job,  38.  22,  23.)  and  out  of  these  treasures  he 
draws  as  he  pleases.  [1.]  He  giveih  snoxv  like  wool;  it  is  com- 
pared to  wool  for  its  whiteness,  (Isa.  1.18.)  and  its  softness;  it 
falls  silently,  and  makes  no  more  noise  than  the  fall  of  a  lock  of 
wool,  it  covers  the  earth,  and  keeps  it  warm  like  a  fleece  of  wool, 
and  so  promotes  its  fruilfulness.  See  how  God  can  work  by  con- 
traries, and  bring  meat  out  of  the  eater,  can  warm  the  earth  with 
cold  snow.  [2.]  He  scattereth  the  hoar-frost,  which  is  dew  con- 
gealed, as  the  snow  and  hail  are  rain  congealed;  this  looks  like 
Bshes  scattered  upon  the  grass,  and  is  sometimes  prejudicial  to  the 
/iroducts  of  the  earth,  and  blasts  ihem  as  if  it  were  hot  ashes, 
Ps.  78.  47.  [3.]  He  casteth  forth  his  ice  like  7no7-sels,  which  may 
be  understood  either  of  large  hail-stcnes,  which  are  as  ice  in  the 
sir,  or  of  the  ice  which  covers  the  face  of  the  waters,  and  when  it 
"«  broken,  though  naturally  it  was  as  drops  of  drink,  is  now  as  mor- 
lels  of  meat,  or  crusts  of  bread.  [4.]  When  we  see  the  frost,  and 
snow,  and  ice,  we  feel  it  in  the  air;  Who  can  stayid  before  his 
mid?  The  beasts  cannot,  they  retire  into  dens,  (Job,  37.  8.)  they 
lire  easily  conquered   then,  2  Sam.  23.  20.     Men  cannot,   but  are 


force./  to  take  the  benefit  of  fires,  or  furs,  or  both,  and  all  little 
enough  where  and  when  the  cold  is  in  extremity.  We  see  not  the 
causes  when  we  feel  the  effects  ;  and  therefore  we  inuft  c;;ll  it///s 
cold,  it  is  of  his  sending,  and  therefore  we  must  bear  it  putuntiv, 
and  be  thankful  for  warm  houses,  and  clothes,  and  beds,  to  relieve 
us  against  the  rigour  of  the  season,  and  must  give  him  the  glcry  of 
his  wisdom  and  sovereignty,  his  power  and  faithfulness,  wltich 
appear  in  the  winter-weather,  which  shall  not  cease  more  than 
summer.  Gen.  8.22.  And  let  us  also  infer  from  it.  If  we  cannot 
stand  before  the  cold  of  his  frosts,  how  can  we  stand  before  the 
heat  of  his  wrath? 

(2.)  Thaws  are  from  God  ;  when  he  pleases,  (».  18.)  he  sendeth 
out  his  word,  and  melteth  them ;  the  frost,  the  snow,  the  ice,  are 
all  dissolved  quickly,  in  order  to  which  he  causes  the  wind,  the 
south  wind,  to  bloiv,  and  the  waters,  which  were  frozen,  flow  a^ain 
as  they  did  before.  We  are  soon  sensible  of  the  change,  but  we 
see  not  the  causes  of  it,  but  must  resolve  it  into  the  will  of 
the  First  Cause.  And  in  it  we  must  take  notice,  not  only  of 
the  power  of  God,  that  he  can  so  suddenly,  so  insensibly,  make 
such  a  great  and  universal  alteration  in  the  temper  of  the  "air,  and 
the  face  of  the  earth;  (what  cannot  he  do,  that  doelh  this 
every  winter,  perhaps  often  every  winter?)  but  also  of  tlie  goodness 
of  God  ;  hard  weather  does  not  always  continue,  it  would  be  sad 
if  it  should;  he  does  not  contend  for  ever,  hut  renews  the  face 
of  the  earth.  As  he  remembered  Noah,  and  released  him, 
(Gen.  8.1.)  so  he  remembers  the  earth,  and  his  covenant  with 
the  earth,  Cant.  2. 11, 12.  This  thawing  word  may  represent 
the  gospel  of  Christ,  and  this  thawing  wind  the  Spirit  of  Christ, 
(for  the  Spirit  is  compared  to  the  wind,  John,  3.8.)  both  are 
sent  for  the  melting  of  frozen  souls;  converting  grace,  like  the 
thaw,  softens  the  heart  that  was  hard,  moistens  it,  and  inclis  it 
into  tears  of  repentance  ;  it  warms  good  affections,  and  makes 
them  to  flow,  which,  before,  were  chilled  and  stopped  up.  The 
change  which  the  thaw  makes  is  universal,  and  yet  gradual;  It 
is  very  evident,  and  yet  how  it  is  done  is  unaccountable:  such 
is  the  change  wrought  in  the  conversion  of  a  soul,  when 
God's  word  and  Spirit  are  sent  to  melt  it,  and  restore  it  to 
itself. 

III.  For  his  distinguishing  favour  to  Israel,  in  giving  them  his 
word  and  ordinances,  a  much  more  valuable  blessing  than  their 
peace  and  jjlenty,  (v.  14.)  as  much  as  the  soul  is  more  excellent 
than  the  body.  Jacob  and  Israel  had  God's  statutes  and  jud"'- 
ments  among  them  ;  they  were  under  his  peculiar  government,  the 
municipal  laws  of  their  nation  were  of  his  framing  and  enacting, 
their  constitution  was  a  theocracy;  they  had  the  benefit  of  divine 
revelation,  the  great  things  of  God's  law  were  written  to  them; 
they  had  a  priesthood  of  divine  institution  for  all  things  )ierlainin2 
to  God,  and  prophets  for  all  extraordinary  occasions.  No  peopU 
besides  went  upon  sure  grounds  in  their  religion.  Now  this  was, 
1.  A  preventing  mercy ;  they  did  not  find  out  God's  statutes  and 
Judgments  of  themselves,  but  God  shewed  his  word  vnto  Jacob,  and 
by  that  word  he  made  known  to  them  his  statutes  and  judgments. 
It  is  a  great  mercy  to  any  people  to  have  the  word  of  God  among 
them;  faith  comes  by  hearing  and  reading  that  word,  that  faith 
without  which  it  is  imposible  to  please  God.  2.  A  distinguishing 
mercy,  and  upon  that  account  the  more  obliging;  He  hath  not 
dealt  so  with  every  nation,  not  with  any  nation  ;  and  as  for  his 
judgments,  they  have  not  known  them,  nor  are  likely  to  know  them 
till  the  Messiah  come,  ana  take  down  the  partition-wall  between 
Jew  and  Gentile,  that  the  gospel  may  be  preached  to  every 
creature.  Other  nations  had  plenty  of  outward  good  things;  some 
nations  were  very  rich,  others  had  pompous  powerful  princes,  and 
polite  literature,  but  none  were  blessed  with  God's  statutes  and 
judgments  as  Israel  were ;  let  Israel  therefore  praise  the  Lord  if 
the  observation  of  these  statutes ;  Lord,  how  is  it  that  thou  wilt 
manifest  thyself  to  us,  and  not  to  the  world'  Ercn  so.  Father, 
because  it  seemed  good  in  thine  eyes. 

PSALM  CXLVin. 

This  psalm  is  a  most  solemn  and  earnest  call  co  au  tnc  creatures,  according  M 
their  eapacilu.  to  praise  Ihe.r    Creator,  and  to  shew  r..r,l.  «...  .«-n„I  «,„■„ 


PSALMS,  CXLVIII. 


An  Invitation  to  Praise. 


nd  Gtdluai,  the  invisHle  things  oftclikh  are  manifested  in  the  things  that  are 
teen.  Thereby  the  psalmist  designs  to  express  liis^reat  affection  to  the  duly  oj 
praise:  he  is  highly  satisfied  that  God  is  praised,  is  very  desirous  Ihut  he  may 
be  more  praised,  and  thertfore  does  all  he  can  to  engage  all  about  him  in  this 
fleasant  work,  yea,  and  all  irhn  shall  come  ifter  him,  trhose  hearts  mi/s*  be  very 
dead  and  cold,  if  they  be  not  raised  and  enlarged,  in  praising  Oud,  by  the  hfly 
flights  of  dirine  poetry  tchich  ue  find  in  this  psutm.  I.  lie  calls  upon  the 
higher  hgiise,  the  creatures  that  are  placed  in  the  upper  rrarld,  to  praise  the 
Lord,  both  those  that  areinlellectual  beings,  ,md  arc  eapnble  nfdning  it  actirchj, 
(v,  1 ,  2.)  and  those  that  are  not,  and  are  therefore  cajuible  of  doing  it  only  objec- 
tively, V.  3.  .C.  //.  He  calls  uj>on  the  lower  house,  the  creatures  of  this  Inner 
icorld,  both  those  that  can  only  ntinister  matter  of  praise,  (r.7.  •''».)  andthose 
that,  being  endued  with  reason,  are  capable  ef  iffcring  up  tins  saeriHee, 
Jr. 11.  .13.)  especially  his  onn  people,  who  hare  more  cause  do  if,  and  are 
more  concerned  to  do  it,  thim  any  other,  v.  11. 

1.  T)RAIS.E  ye  the  Lord.  Praise  yo  the  Lord 
Jl  from  the  heavens:  praise  him  in  the  heights. 
i.  Praise  ye  him,  all  his  angels:  praise  ye  him, 
all  his  hosts.  3.  Praise  ye  him,  sun  and  moon: 
praise  him,  all  ye  stars  of  light.  4.  Praise  him, 
ye  heavens  of  heavens,  and  ye  waters  that  be 
above  the  heavens.  5.  Let  them  praise  the  name 
of  the  Lord:  for  he  commanded,  and  they  were 
created.  6.  He  hath  also  stablished  them  for 
tverand  ever:  he  hath  made  a  decree  which  shall 
Dot  pass. 


thing  of  them)  to  give  to  God  the  glory  not  only  of  their  being, 
but  of  their  beneficence  to  mankind.     Observe, 

1.  What  Ibese  creatures  are  that  thus  shew  us  the  way  in  prais- 
ing God,  and,  whenever  we  look  up  and  consider  the  heavens, 
furnish  us  wilii  matter  for  his  praises.  (1.)  There  arc  Ihe  smi, 
moon,  and  star^i,  which  contHiuailv,  either  day  or  niglit,  present 
themselves  to  our  view,  as  looking-glasses,  in  which  we  may  see  a 
faint  shadow  (for  so  I  must  call  it,  not  a  resemblance)  of  the  glory 
of  him  thr.t  is  the  Father  of  li(/hls,  v.  3.  The  greater  lights,  the 
fiuu  and  moon,  are  not  too  great,  too  bright,  to  praise  him  ;  and 
llie  praises  of  the  lesser  liglits,  the  stars,  shall  not  be  slighted. 
Idolaters  made  the  sun,  moon,  and  stars,  their  gods,  and  praise<l 
tliem,  worshipping  and  serving  the  creature,  because  it  is  seen,  more 
lliau  the  Creator,  because  he  is  not  seen;  but  we,  who  worship  the 
true  God,  make  them  only  our  fellow-worshippers,  and  call  upon 
lliem  to  praise  him  with  us,  nay,  as  Levites  to  attend  us,  who,  as 
priests,  offer  this  spiritual  sacrifice.  (2.)  There  are  the  heavens 
oJ heavens  above  the  sun  and  stars,  the  seat  of  the  blessed;  from 
the  vastness  and  brightness  of  these  unknown  orbs  abundance  of 
glory  redounds  to  God,  for  the  heavens  of  heavens  are  the  Lord' i, 
(115.  le.)  and  yet  they  eannot  contain  him,  1  Kings,  8.  27.  The 
learned  L>.  Hammond  understands  here,  by  the  heavens  oJ  heavens, 
the  upper  "-eoions  of  the  air,  or  all  the  regions  of  it,  as  Ps.  G8.33. 
We  read  of  the  heaven  of  heavens,  whence  God  sends  forth  his 
voice,  and  that  a  mighty  voice,  meaning  the  thunder.  (3.)  There 
are   the  waters  that  he  above  the  heavens,   the  clouds  that  hanj; 


.  above  in  the  air,  where  they  are  reserved  aijainst  the  day  of  battle 
We,  in  this  dark  and  depressed  world,  know  but  little  of  the    a„^  „.„,._  Job,  30.  23.     We  have  reason  to  praise  God,  not  only 
orld  of  light  and  exaltation,  and,  conversing  within  narrow  corf- 


lines,  can   scarcely  admit  any  tolerable  conceptions  of  the  vast ,, 
.regions  above.      But  this  we  know, 

I.  That  there  is  abo\e  us  a  world  of  blessed  angels,  by  whom 
God  is  praised,  an  iiiuumerdble  con)pany  of  them  ;  Thousand 
thousands  minister  unto  kini,  and  ten  thousand  times  ten  thousand 
ttund  before  him  ;  and  it  is  his  glory  that  he  has  such  attendants, 
l»ul  much  more  his  glorv  that  he  neither  needs  them,  nor  is,  nor 
can  be,  any  way  benefited  by  them.  To  that  bright  and  happy 
woild  the  psalmist  has  an  eye  here,  v.  1,  2.  In  general,  to  the 
heavens,  to  the  heights;  the  heavens  are  the  heights,  and  there- 
fore v,-e  must  lift  up  our  souls  above  the  world,  unto  God  in  the 
heavens,  and  on  things  above  vie  must  set  our  affections.  It  is  his 
desire  that  God  may  be  praised /rom /Ae  Aeoucni,  that  thence  a 
praising  frame  may  be  transmitted  to  this  world  in  which  we  live, 
that  from  the  inhabitants  of  that  world  we  may  leani  this  blessed 
work.  It  is  his  delight  to  think  that  God  is  praised  in  the  heights ; 
that,  while  we  are  so  cohl,  and  low,  and  flat,  in  praising  God,  there 
are  those  above  who  are  doing  it  in  a  better  manner,  and  that, 
while  we  are  so  often  interrupted  in  this  work,  they  rest  not  day 
nor  night  from  it.  In  particular,  he  had  an  eye  to  God's  angels, 
to  his  hosts,  and  calls  upon  them  to  praise  God.  That  God's  angels 
are  his  hosts,  is  plain  enough  ;  as  soon  as  they  were  made,  they 
were  listed,  armed,  and  disciplined  ;  he  employs  them  in  fighting 
his  battles,  and  they  keep  ranks,  and  know  their  place,  and  observe 
the  word  of  command  as  his  hosts.  But  what  is  meant  by  the 
psalmist's  calling  upon  them,  and  exciting  them  to  praiso  God,  is 
not  so  easy  to  account  for.  I  will  not  say.  They  do  not  heed  it; 
because  we  find  that  to  the  principalities  and  porvers  is  known  by 
the  church  the  manifold  wisdom  of  God;  (Eph.  3.  10.)  but  I  will 
siiy.  They  do  not  need  it,  for  they  are  continually  praising  God, 
and  there  is  no  deficiency  at  all  in  their  performances;  and  there- 
fore, when,  m  singing  this  psalm,  we  call  upon  the  angels  to  praise 
God,  (as  we  did,  103.  20.)  we  mean,  that  we  desire  God  may  be 
praised  by  the  ablest  hands  and  in  the  best  manner;  that  we  are 
sure  it  is  fit  he  should  be  so ;  that  we  are  pleased  to  think  he  is  so ; 
and  that  we  have  a  spiritual  communion  with  those  that  dwell  in 
his  house  above,  and  are  still  praising  him  ;  and  that  we  are  come 
by  faith,  and  hope,  and  holv  love,  to  the  innumerable  comriany  nf 
angels.    Heb.  12.22. 

11.  That  there  is  above  us  not  only  an  assembly  of  blessed  sniiits 
system  of  vast  bodies  too,   and  those  bright  ones,  in  wliici 


but 


God  is  praised,  which  may  give  us  occasion  (as  far  as  we  know  any 


that  these  waters  do  not  drown  the  earth,  but  that  they  water  it  and 
make  it  fruitful.  The  Chaldec  paraphrase  reads  it.  Praise  him, 
ye  heavens  of  heavens,  and  ye  noters  that  depend  on  the  trord  of 
him  which  is  above  the  heunns  ;  for  the  kev  of  the  clouds  is  <me  of 
the  keys  which  God  basin  his  hand,  wherewith  he  opens,  and  none 
can  shut,  he  shuts,  and  none  can  open. 

2.  Upon  what  account  we  are  to  give  God  the  clory  of  them; 
Let  them  praise  the  name  of  the  Lord;  let  us  praise  the  name  of  the 
Lord  for  them,  and  observe  what  constant  and  fresh  matter  for 
praise  may  be  fetched  from  them.  (1.)  Because  he  made  them, 
gave  them  their  powers,  and  assigned  them  their  places;  He  com- 
manded them  (great  as  they  are)  out  of  nothing,  and  they  were 
created  at  a  word's  speaking.  God  created,  and  therefore  may 
command  ;  for  he  commanded,  and  so  created  ;  his  authority  must 
always  be  acknowledged  and  acquiesced  in,  because  he  once  .spake 
with  such  authority.  (2.)  Because  he  still  upholds  and  preserves 
them  in  their  beinas  and  posts,  their  ])owers  and  motions ;  (v.  6.) 
He  hath  established  them  for  ever  and  ever,  to  the  end  of  time;  a 
short  ever,  but  it  is  their  ever;  they  shall  last  as  long  as  there  is 
occasion  for  them.  He  hath  made  a  decree,  the  law  of  creation, 
which  shall  not  pass;  it  was  enacted  by  the  wisdom  of  God,  and 
therefore  npff/«  not  be  altered ;  by  his  sovereignty  and  inviolable 
fidelity,  and  therefore  cannot  be  altered-.  .'\ll  the  creatures  thai 
praised  God  at  first  for  their  creation,  must  praise  him  still  for 
their  continuance.  And  we  have  reason  to  praise  him,  that  they 
are  kept  w  ithin  the  bounds  of  a  decree ;  for  to  that  it  is  owing  that 
the  waters  above  the  heavens  have  not  a  second  time  drowned  the 
earth. 

7.  Praise  the  Lord  from  the  earth,  ye  dragons, 
and  all  deeps.  8.  Fire,  and  hail ;  snow,  and 
vapour :  stormy  wind  fulfilling  his  word  :  9.  Moun- 
tains, and  all  hills  ;  fruitful  trees,  and  all  cedars: 
10.  Beasts,  and  all  cattle  ;  creeping  things,  and 
flying  fowl:  11.  Kings  of  the  earth,  and  ail 
people;  princes,  and  all  judges  of  the  earth  : 
12.  Both  young  men,  and  maidens  ;  old  men, 
and  children:  13.  Let  them  praise  the  name  of 
the  Lord:  for  his  name  alone  is  excellent;  his 
glory  is  above  the  earth  and  heaven.     14.  He  also 


PSALMS,  CXLVill,  CXLIX. 

exalleth  the  horn  of  his  poople,  llie  praise  of  all  his 
raints  ;  even  of  the  ciiildieii  of  Israel,  a  people  near 
iiiilo  him.     Praise  ve  the  Lord. 


An  Invilution  to  Praise 


Considering  tluit  this  cartli,  and  the  ainiospherc  that  suitoiiikIs 
h,  are  the  very  sediment  of  llie  universe,  il  concerns  us  to  inquire 
after  those  considerations  that  niav  be  of  use  to  reconcile  us  to  our 
place  in  il ;  and  I  know  none  nioie  likely  llian  this,  (next  to  llie 
•isit  which  the  Son  of  God  once  made  to  it,)  that  even  in  this 
world,  dark  and  as  ha<l  as  il  is,  God  is  praised  ;  Praise  ye  the 
Lord  from  ike  earth,  v.T.  As  the  rays  of  the  sun,  wliieli  arc 
darted  directly  from  licaven,  reflect  hack  (llioiiijh  nioie  weakly) 
from  the  earth,  so  should  the  praises  of  God,  vith  which  this  cold 
and  infected  world  slumki  lie  warmed  and  perfumed. 

1.  Even  those  creatures  that  are  not  dinnified  with  the  powers  of 
ivason  are  summoned  into  this  concert,  because  God  may  be 
glorified  in  them,  v.  7.  .10.  Let  the  draffnii.i  or  whales,  that  sport 
themselves  in  the  mightv  waters,  (104.  26.)  dance  before  the  Lord, 
to  his  glory,  who  largely  ]iroves  his  own  omnipotence,  by  his 
dominion  over  the  leviathan  or  whale.  Job,  41.  1,  t\:c.  All  deeps, 
and  their  inhabitants,  praise  God;  the  sea,  and  the  animals  there; 
the  bowels  of  the  earth,  and  the  animals  there.  Out  of  the  depths 
God  may  be  praised  as  well  as  prayed  unto.  If  we  look  up  into 
the  atmosphere,  we  meet  with  a  great  variety  of  meteors,  which, 
beinga  kind  of  new  productions,  (and  some  of  them  unaccountable,) 
do,  in  a  special  manner,  magnify  the  power  of  the  great  Creatoi . 
There  are  fiery  meteors,  lightning  is  fire,  and  there  are  other 
blazes  sometimes  kindled,  which  may  be  so  called  ;  there  are 
watery  meteors,  hail  and  snow,  and  the  vapours  of  which  they  are 
gendered;  tliere  are  afr;/ meteors,  stormy  winds;  we  know  not 
whence  they  come,  nor  whither  they  go ;  whence  their  mighty 
force  comes,  nor  how  it  is  spent ;  but  this  we  know,  that,  be  thev 
ever  so  strong?,  so  stormy,  they  fulfil  God's  word,  and  do  that,  and 
no  more  than  he  appoints  them ;  and  by  this  Christ  shewed  himself 
to  have  a  divine  power,  that  he  commanded  even  the  winds  and  the 
seas,  and  they  obeyed  him.  Those  that  will  not  fulfil  God's  word, 
but  rise'  up  in  rebellion  against  it,  shew  themselves  to  be  more 
violent  and  headstrons;  than  even  the  stormy  winds,  for  they  fulfil 
rt.  Take  a  ^sw  of  the  surface  of  the  earth,  (i*.  D.)  and  there  are 
presented  to  our  view  the  exalted  grounds,  mountains,  and  all  hills; 
from  the  barren  tops  of  some  of  which,  and  the  fruitful  tops  of 
others,  we  may  fetch  matter  for  praise  ;  Ihere  are  the  exalted 
plants,  some  that  are  exalted  by  their  nsefulne.ss,  as  the  fruitful 
trees  of  various  kinds,  for  the  fruits  of  wiiich  God  is  to  be  praised  ; 
others  by  their  stateliness,  as  all  cedars,  those  trees  of  the  Lord, 
104.16.  Cedars,  the  h'ig'n  trees,  are  not  the  fruitful  trees,  \el 
they  had  their  use  even  in  God's  temple.  Pass  we  next  to  the 
animal-kingdom,  and  there  we  find  God  glorified,  even  by  the 
beasts  that  run  wild,  and  all  cattle  that  are  tame  and  in  the  service 
of  man,  v.  10.  Nay,  even  the  creeping  things  are  not  sunk  so  low, 
nor  do  the  flying  fowl  soar  so  high,  as  not  to  be  called  upon  to 
praise  the  Lord.  Much  of  the  wisdom,  power,  and  goodness,  of 
the  Creator,  a))|iears  in  the  several  cajiacifies  and  instincts  of  the 
creatures,  in  the  jirovision  made  for  them,  and  the  use  made  of 
them.  When  we  see  all  so  very  strange,  and  all  so  very  good, 
surely  we  cannot  but  acknowledge  God  with  wonder  and  thank- 
fulness. 

2.  Much  more,  those  creatures  that  are  dignified  with  the  powers 
of  reason,  ought  to  employ  them  in  praising  God.  Kings  of  the 
earth  and  all  people,  r.  11,  12.  (1.)  God  is  to  be  glorified  in 
and  for  these,  as  in  and  for  the  inferior  creatures,  for  their  hearts 
are  in  th.e  hand  of  the  Lord,  and  he  makes  what  use  he  pleases  of 
them.     God  is  to  be  praised  in   the  order  and  constitution  of  king- 

(i s,  the  pars  imperans — the  part  that   commands,  and  the  pori 

s'llitlitd — the  part  that  is  subject ;  hings  of  the  earth,  and  all  people. 
Il  is  by  him  that  kings  reign,  and  people  are  subject  to  them  ;  the 
princes  and  judges  of  the  earth  have  their  wisdom  and  their  com- 
mission from  him,  and  we,  to  whom  they  are  blessings,  ought  to 
bless  God  for  them.  God  is  to  be  praised  also  in  the  constitution 
of  families,  for  he  is  the  Founder  of  them  ;  and  for  all  the  comfort 


of  relations,  the  comfort  that  parents  and  children,  brothers  and 
sisters,  have  in  each  other,  (iod  is  to  be  praiswi.  (2.)  God  is  to 
be  glorified  by  these.  Let  all  manner  of  persons  |)raise  God, 
[1.]  Those  of  each  rank,  high  and  low;  the  praises  of  kings,  and 
princes,  and  judges,  arc  demanded  ;  those  on  whom  Go<l  has  put 
iionour,  must  honour  him  with  it;  and  the  power  they  are  in- 
trusted with,  and  the  figure  they  make  in  the  world,  put  them  in 
a  capacity  of  bringing  more  glory  to  God,  and  doing  him  more 
s<'riice,  than  others.  Yet  the  praises  of  the  people  are  expected 
also,  and  God  will  graciously  accept  of  them;  Christ  despise<l  not 
the  hosannas  of  the  multitude.  [  2.]  Those  of  each  sex,  young  tncn 
end  maidens,  who  make  merry  together,  let  them  turn  it  into  this 
channel,  let  Ihemirlh  Ite  sacred,  that  it  may  be  pure.  [3.]  Those 
of  each  age  ;  old  men  must  still  bring  forth  this  fi-uit  in  old  age, 
and  not  think  that  either  the  graiily  or  tie  infirmity  of  their  age 
will  excuse  them  from  it;  and  ekildren  too  must  Iwgiu  betimes  to 
praise  G  od ;  even  out  of  the  mouth  of  babes  and  sucklings  this  gixid 
work  is  i)erfccted.  A  gofKl  reason  is  given  \v.  13.)  why  all  tliese 
should  praise  the  name  of  the  Lord,  because  his  name  utouc  ii 
cveellent,  and  worthy  to  be  praised  ;  it  is  a  nnnie  above  everv  name, 
no  name,  no  nature,  but  his,  has  in  it  all  excelleucv.  His  glorif 
is  above  both  the  earth  and  the  heaocn,  an<l  let  ail  tlie  inhabitants 
Iwth  of  earth  and  heaven  ])raise  hini,  and  vet  a(kuo«\e<lge  his  name 
to  be  exalted yiar  above  all  blessing  and  praise 

3.  Most  of  all,  his  o«M  people,  that  are  dignified  with  peculia. 
privileges,  must  in  n  peculiar  manner  give  glory  to  him,  o.  14 
Observe,  (1.)  The  diguilv  Ciod  lias  put  upon  his  peopl',  rem  tht 
children  of  Israel,  t\\nca\  of  the  h<mour  reserved  for  all  tri;e  be- 
lievers, who  are  God'sspiritiial  Israel.  Heezalts  their  h-,rn,  their 
brightness,  their  plentv,  their  power.  The  people  of  Israel  wei'c, 
in  manv  respects,  honoured  above  any  other  nation,  for  to  them 
pertuiurd  the  adoption,  the  glory,  and  ike  covenants,  Rom.  9.  4. 
It  w?.s  their  own  honour  that  thev  were  a  people  near  vnto  Cod, 
his  S'gullah,  his  peculiar  treasure;  they  were  admitted  into  his 
couits,  ulirn  a  stranger  iliat  came  nigh  must  he  put  to  death. 
Thev  had  him  nig/t  to  litem  in  all  that  nhichthey called  vpnn  him 
for.  This  blessing  is  how  come  upon  the  Gentiles,  throuiii  Christ, 
for  thev  that  HCje  o/or  o//',  Uy  his blood,arc  made  nigk,  F.pli.2.13. 
It  is  the  greatest  honour  that  caji  be  put  upsu  a  uian,  to  lie  brought 
near  to  God,  the  nearer  the  better;  and  it  will  be  best  of  all,  when 
nearest  of  all  in  the  kingdom  of  glory.  (2.)  The  dutv  God  expect* 
from  them  m  consideration  of  this;  Let  those  whom  tiod  honours, 
honour  him  ;  Praise  ye  the  Lord.  Let  him  be  the  Praise  of  all 
his  saints,  the  Object  of  their  praise:  for  he  is  a  Praise  to  them. 
He  is  thy  Praise,  and  he  is  thy  Cod,  Deut.  10.  21.  Some  by  <Ae 
horn  of  his  people  understand  David,  as  a  type  of  Christ,  whom 
God  has  exalted  to  be  a  Piince  and  a  Saviour,  who  is  indeed  the 
Praise  of  all  his  saints,  and  will  be  so  for  ever  ;  for  it  is  through 
him  thaf  they  are  a  people  near  la  God. 

PSALM  CXLIX. 

The  forego'mg  psalm  teas  a  hymn  of  praise  to  the  Creator ;  this'to  the  Redeemer 
It  is  a  psalm  of  ti  bimph  in  the  did  of  Israel,  and  over  the  enemies  of  Israel. 
Probably,  it  was  penned  upon  occasion  of  some  victory  which  Israel  was  blessed 
and  honoured  with.  Some  conjecture  tlint  it  tins  pentud  wlifn  David  had  taken 
the  strong-hold  of  Zion,  and  scitlfd  his  f^ovirnnunt  there.  But  it  looks  further, 
to  the  kingdom  of  the  Messiah,  icho,  in  the  chariot  of  lite  everlasting  gospel,  goes 
fortti  conquering  and  to  conquer.  To  him,  and  his  graces  and  glories,  we  must 
haie  an  eye,  in  singing  this  psalm,  which  speaks,  I.  Abundance  of  joy  to  all  the 
people  of  God,  v. I.. 5.  II.  Abundance  of  terror  to  tlie  proudest  of  their 
enemies,  ».6.  .9. 

1.  TT^RAISE  ye  the  Lord.  Sing  unto  the  Lord 
JL  a  new  song,  a72d  his  praise  in  the  congrega- 
tion of  saints.  2.  Let  Israel  rejoice  in  him  that 
made  him  :  let  the  children  of  Zion  be  joyful  in 
their  King.  3.  Let  them  praise  his  name  in  the 
dance :  let  them  sing  praises  unto  him  willi  the 
timlnel  and  harp.  4.  For  the  Lord  taketh  plea- 
sure in  hi*  "'^'^Hc  •   lie  (vill  heantifv  the  meel»  with 


PSALMS,  CXLIX. 


An  Invitation  to  Praise. 


salvation.     5.  Let  the  saints  be  joyful  in  glory :  let 
them  sing-  aloud  upon  their  beds. 

We  have  here, 

I.  The  calls  given  God's  Israel  to  praise.  All  his  ivorhs  were, 
ill  the  foregoing  psalm,  excited  io  praise  him ;  but  here  his  saints 
in  a  particular  manner  are  required  to  bless  him.     Observe  then, 

1.  Who  are  called  upon  to  praise  God.  /sraeZ  in  general,  the 
body  of  the  church,  (d.  2.)  the  children  of  Zion  particularly,  the 
inhabitants  of  that  holy  hill,  who  are  nearer  to  God  than  other 
Israelites;  those  that  have  the  word  and  ordinances  of  God  near 
them,  thai  are  not  put  to  travel  far  to  them,  are  justly  expected 
to  do  more  in  praising  God  than  others.  All  true  Christians  may 
call  themselves  the  children  of  Zion,  for  in  faith  and  hope  we  are 
come  unto  mount  Ziov,  Heb.  12.  22.  The  saints  must  praise  God, 
saints  in  profession,  saints  in  power,  for  this  is  the  intention  of 
their  sanctification  ;  they  are  therefore  devoted  to  the  glory  of  God, 
and  renewed  by  the  grace  of  God,  that  they  may  be  unto  him  for 
c  name  and  a  praise. 

2.  What  must  be  the  prhiciple  of  this  praise;  and  that  is,  holy 
joy  in  God  ;  Let  Israel  rejoice,  and  the  children  of  Zion  be  joyful, 
and  the  saints  be  joyful  in  glory.  Our  praises  of  God  should  flow 
from  a  heart  filled  with  delight  and  triumph  in  God's  attributes, 
and  our  relation  to  him.  Much  of  the  power  of  godliness  in  the 
heart  consists  in  making  God  our  chief  Joy,  and  solacing  ourselves 
in  him  ;  and  our  failh  in  Christ  is  described  by  our  rejoicing  in  him. 
We  theji  give  honour  to  God,  when  we  take  pleasure  in  him.  We 
must  be  jnyfnl  in  glory,  in  him  as  our  Glory,  and  in  the  interest 
we  have  in  him  ;  and  let  us  look  upon  it  as  our  glory  to  be  of  those 
that  rejoice  in  God. 

3.  What  must  be  the  ex|)ressions  of  the  praise.  We  must,  by  all 
proper  ways,  shew  forth  the  praises  of  God  ;  Sing  to  the  Lord. 
We  must  entertain  ourselves,  and  proclaim  his  name,  by  singing 
praises  imto  him,  (o.  3.)  singing  aloud,  (v.  5.)  for  we  should  sing 
psalms  with  all  our  heart,  as  those  that  are  not  only  not  ashamed 
of  it,  but  are  enlarged  in  it.  We  must  sing  a  new  song,  newly  com- 
posed upon  every  special  occasion ;  sing  with  new  affections,  which 
make  the  song  new,  thmigh  the  words  have  been  used  before,  and 
keep  Ibem  from  growing  threadbare.  Let  God  ht  praised  in  the 
dance  with  timbrel  and  harp;  according  to  the  usage  of  the  Old- 
Testament  church  very  early,  (Exod.  15.  20.)  where  we  find  God 
praised  with  timbrels  and  dances.  They  who  from  hence  urge  the 
use  of  music  in  religious  worship,  must  bv  the  same  rule  introduce 
dancing,  for  they  went  together,  as  in  David's  dancing  before  the 
ark,  and  Judg.  21.  21.  But  whereas  nianv  scriptures  in  the  New 
Testament  keep  up  singing  as  a  gospel-ordinance,  none  provide  for 
the  keeping  up  of  music  and  dancing ;  the  gospel-canon  for 
psalmody,  is,  to  sing  with  the  spirit  and  with  the  understanding. 

4.  What  opportunities  must  be  taken  for  praising  God  ;  none 
must  be  let  slip;  but  p;illlicMlarlv,  (1.)  We  must  praise  Ciod  in 
public,  in  the  solem?i  nsseni^ly,  {v.  1.)  in  the  congregation  of  saints; 
the  more  the  better,  it  is  rlie  more  like  heaven.  Thus  God's  name 
must  be  owned  before  the  world;  thus  the  service  must  have  a  so- 
lemnity put  upon  it,  and  we  must  mutually  excite  one  another  to 
it.  The  principle,  end,  and  design,  of  our  coming  together  in  reli- 
gious assemblies,  is,  that  we  may  join  together  in  praising  God. 
Otherpartsof  the  service  must  be  in  order  to  this.  (2.)  We  must 
praise  him  in  private.  Let  the  saints  be  so  transported  with  their 
joy  m  God,  as  to  sing  aloud  upon  their  beds,  when  they  awake  in 
the  night,  full  of  the  praises  of  God,  as  David,  119.  62.  When 
God's  Israel  are  brouaht  to  a  quiet  settlement,  let  them  enjoy  that 
with  thankfulness  to  God  ;  ujuch  more  may  true  believers,  that  are 
entered  into  God's  rest,  and  find  repose  in  Jesus  Christ,  sing  aloud, 
for  joy  of  that.  Upon  their  sick-beds,  their  death-beds,  let  them 
sing  the  praises  of  their  God. 

II.  The  cause  given  God's  Israel  for  praise.     Consider, 

1.  God's  doings  for  them.     They  have  reason  to  rejoice  in  God, 

to  devote  themselves  to  his  honour,   and  employ  themselves  in  his 

service  ;  for  it  is  he  that  made  them.     He  gave  us  our  being  as 

men,  and  we  have  reason  to  praise  him  for  that,  for  it  'is  a  noble 


church;  made  them  vNliat  they  were,  so  much  different  from  other 
nations;  let  that  people  therefore  ])raise  him,  for  he  formed  tliem 
for  himself,  on  purpose  that  they  might  shciv  forth  his  praise, 
Isa.  43.  21.  Let  Israel  rejoice  in  his  Makers,  so  it  is  in  the  origin. li ; 
for  God  said.  Let  us  make  man;  and  in  this,  some  think,  is  the 
mystery  of  the  Trinity. 

2.  God's  dominion  over  them.  This  follows  upon  the  former: 
if  he  made  them,  he  is  their  King;  he  that  gave  being,  no  doubt, 
may  give  law;  aud  this  ought  to  be  the  matter  of  our  joy  and 
praise,  that  we  are  under  the  conduct  and  protection  of  such  a  wise 
and  powerful  King.  Rejoice  greatly,  0  daughter  of  Zion,  for  be- 
hold, thy  King  comes,  the  King  Messiah,  whom  God  has  set  upon 
his  holy  hill  of  Zion;  let  all  the  children  of  Zion  be  joyful  in  him, 
and  go  forth  to  meet  him  with  their  hosannas,  Zech.  9.  9. 

3.  Gods  delight  in  Ihem.  He  is  a  King  that  rules  by  love,  and 
therefore  to  be  praised  ;  for  the  Lord  takes  pleasure  in  his  people, 
in  their  services,  in  their  prosperity,  in  communion  with  them,  and 
in  the  communications  of  his  favour  to  them.  He  that  is  infinitely 
happy  in  the  enjoyment  of  himself,  and  to  whose  fidelity  no  acces- 
sion can  be  made,  yet  graciously  condescends  to  take  pleasuie  in 
his  people,  147.  11. 

4.  God's  designs  concerning  them.  Beside  the  present  compla- 
cency he  has  in  them,  he  has  prepared  for  their  future  glory;  He 
will  beautify  the  meek,  the  humble,  and  lowly,  and  contrite  in 
heart;  that  tremble  at  his  word,  and  submit  to  it,  that  are  patient 
under  their  afflictions,  and  shao  all  meekness  toicards  all  men. 
These,  men  vilify  and  asperse,  but  God  will  justify  them,  and  wipe 
off  their  reproach,  nay,  he  will  beautify  them,  they  shall  appear 
not  only  clear,  but  comely,  before  all  the  world,  with  the  comeliness 
that  he  puts  upon  them.  He  will  beautify  them  with  salvation  ; 
«ith  temporal  salvations ;  when  God  works  remarkable  deliverances 
for  his  people,  they  that  had  been  among  the  pots,  become  as  the 
wings  of  a  dove  covered  with  silver,  (68. 13.)  but  especially  with 
eternal  salvation.  The  righteous  shall  be  beautified  in  that  day, 
when  thev  shine  forth  as  the  snn.  In  the  hopes  of  this,  let  them 
now,  in  the  darkest  day,  sijig  a  new  song. 

6.  Let.  the  hiirh  praises  of  God  be  in  their  rjiouth, 
and  a  two-edged  sword  in  their  hand  ;  7.  To  exe- 
cute vengeance  upon  the  heathen,  awrf  punishments 
u|)on  the  people;  8.  To  bind  their  kings  with  chains, 
and  their  nobles  with  fetters  of  iron  ;  9.  To  exe- 
cute upon  them  the  judgment  written  :  this  honoar 
have  all  his  saints.     Praise  ye  the  Lord. 

The  Israel  of  God  are  here  represented  triumphing  over  their 
enemies,  which  is  both  the  matter  of  their  praise,  (let  them  give  to 
God  the  glory  of  those  triumphs,)  and  the  recompence  of  their 
praise;  they  that  are  truly  thankful  to  God  for  their  tranquillity, 
shall  be  blessed  with  victory.  Or  it  may  be  taken  as  a  further 
exjircssion  of  their  praise;  (v.  6.)  Let  the  high  praises  of  God  be 
in  their  mouth,  and  then,  in  a  holy  zeal  for  his  honour,  let  them 
take  a  two-edged  sword  in  their  hand,  to  fight  his  battles  agtiiust 
the  enemies  of  his  kingdom. 

Now  this  may   be  applied, 

1.  To  the  nianv  victories  which  God  blessed  his  people  Israel 
with  over  the  nations  of  Canaan,  and  other  nations  that  weie 
devoted  to  destruction.  These  began  in  Moses  and  Joshwa,  who, 
when  they  taught  Israel  the  high  praises  of  the  Lord,  did  withal  put 
a  tiro-edged  :<ieord  in  their  hand;  David  did  so  too,  for  as  he  wai 
tile  sweet  siuL'er  of  Israel,  so  he  was  the  captain  of  their  hosts,  and 
taught  the  children  of  Judah  the  use  of  the  bow,  (2Sam.  l.lt!.) 
taught  their  hands  to  war,  as  God  had  taught  his.  Thus  he  and 
they  went  on  victoriously,  fighting  the  Lord's  battles,  and  avenging 
Israel's  quarrels  on  those  that  had  oppressed  them  ;  then  they 
executed  vengeance  upon  the  heathen,  (the  Philistines,  Moabites, 
Ammonites,  and  others,  2  Sam.  8. 1,  &c.)  and  punishments  upon 
the  people,  for  all  the  wrong  they  had  done  to  God's  people,  u.  7. 
Their  kings  and  nobles  were  taken  prisoners,  (v.  8.)  and  on  some 
of  them  the   judsment  written  was  executed,  as  by  Joshua  <m  llie 


und  excellent  being.     He  gave  Israel  their  being  as  a  people,  as  a    kings  of  Canaan,  by  Gideon  on  the  princes  of  Midian,  by  SamiieJ 


PSALMS.  CXLIX.  CL. 


An  Invitaliou  lo  Praise. 


on  Aa:n!r.  Tlie  lioiiour  of  lliis  redounded  to  all  llie  Israel  of  God, 
and  to  liiiii  wiio  put  it  upon  them  ihey  return  it  entirely  in  their 
halk'luinlis.  Jchoshaphat's  army  had  at  the  same  time  the  high 
praises  of  Gnd  in  their  mouth,  and  a  two-edged  sword  i/i  their 
hand,  for  they  went  forth  to  war,  singing  the  praises  of  God,  and 
then  their  sword  did  execution,  2  Chron.20.23.  Some  ap|)ly  it 
to  the  lime  of  the  Maccabees,  when  the  Jews  sometimes  gained 
preat  advantaji;es  against  their  o|)pressors.  And  if  it  seem  strange 
lliat  the  meek  should,  notwithstanding  tliat  character,  l)e  thus 
severe,  and  u|)on  kings  and  nojjics  loo,  here  is  one  word  that 
justifies  tliem  in  it,  it  is  the  judgment  written. 

Tliey  do  not  do  it  from  any  personal  malice  and  revenue,  or  any 
liioody  polities  that  they  govern  themselves  by,  but  by  commission 
from  God,  according  to  his  direction,  and  in  obedience  lo  liis  com- 
riand  ;  and  Saul  lost  his  kingdom  f<ir  disobeving  a  command  of 
this  nature.  Thus  the  kings  of  the  earth,  that  shall  be  euiphiyed  in 
the  destruction  of  the  New-Testament  Babylon,  «ill  but  execute 
the  judgment  written.  Rev.  17.16, 17.  But,  since  now  no  such 
special  commissions  can  be  produced,  this  will  by  no  means  justify 
the  violence  either  of  subjects  against  their  princes,  or  of  princes 
against  their  subjects,  or  both  against  their  neighbours,  under  pre- 
tfnce  of  religion  ;  for  Christ  neverintended  that  his  gospel  should  be 
propagated  by  fire  and  sword.or  his  righteousness  wrought  by  the 
wrath  of  man.  When  the  high  praises  of  God  are  in  our  mouth, 
with  them  we  should  have  an  olive-branch  of  peace  in  our  hands. 

2.  To  Christ's  victories,  by  the  power  of  his  gospel  and  grace 
over  spiritual  enemies,  in  which  all  believers  are  more  than  con- 
querors. The  word  of  God  is  the  twn-cdged  sword,  {Heb.4.  12.) 
the  sword oj'  the  Spirit,  (Eph.  G.  17.)  which  it  is  not  enough  to  have 
in  »)ur  armoury,  we  must  have  it  in  our  hand  also,  as  our  Master 
had,  when  he  said.  It  is  written.  Now,  (l.)With  this  two-edged 
s!vord  the  first  preachers  of  the  gospel  obtained  a  glorious  victorv 
over  the  power  of  darkness  ;  vengeance  was  executed  upon  the 
gods  of  the  heathen,  by  the  conviction  and  conversion  of  those 
that  had  been  long  their  worshi|)pei-s,  and  by  the  consternation  and 
confusion  of  those  that  would  not  repent;  (Rev. 6. 15.)  the  strong- 
holds of  Satan  were  cast  down  ;  (2  Cor.  10.  4,  5.)  great  men  were 
made  to  tremble  at  the  word,  as  Felix ;  Satan,  tlie  god  of  this  world, 
was  cast  out,  according  to  the  judgment  given  against  him.  This 
is  the  honour  of  all  Clirislians,  that  their  holy  religion  has  been  so 
victorious.  (2.)  With  this  two-edged  sword  believers  fight  against 
their  own  corruptions,  and,  through  the  grace  of  God,  subdue  and 
mortify  them  ;  the  sin  that  had  dominion  over  them  is  crucified  ; 
self,  that  once  sat  king,  is  bound  with  chains,  and  brought  into 
subjection  to  the  yoke  of  Christ;  the  tempter  is  foiled  and  bruised 
under  their  feet ;  This  honour  have  all  the  saints.  (3.)  The  com- 
plete accomplishment  of  this  will  be  in  the  judgment  of  the  great 
(lav,  when  the  Lord  shall  come  with  ten  thousand  nf  his  saints,  to 
cxeevte  judgment  upon  all,  Jude,  i\  14,  15.  Vengeance  shall  then 
be  executed  upon  the  heathen,  (Ps.9. 17.)  and  punishments,  ever- 
lasting punishments,  upon  the  people:  kings  and  nobles,  lliat  cast 
away  the  bands  and  cords  of  Christ's  government,  (2.3.)  shall 
not  be  able  to  cast  away  the  chains  and  fetters  of  his  wralli  and 
justice.  Then  shall  be  executed  the  judgment  written,  for  the 
secrets  of  men  shall  be  judged  according  to  the  gospel.  This 
honour  shall  all  the  saints  have,  that,  as  assessors  with  Christ,  they 
shall  judge  the  world:  (iCov. 6. 2.)  in  the  prospect  of  that,  let 
them  praise  the  Lord,  and  continue  Christ's  faithful  servants  and 
soldiers  to  the  end  of  their  lives. 

PSALM  CL. 

Thi' first  and  last  of  the  psatjns  have  both  the  same  number  of  verses,  are  both 
!hoit,  and  renj  memorable :  but  the  scope  of  them  is  very  different ;  the  first 
psidm  is  (in  iHaborate  instruction  in  our  duly,  to  prepare  us  for  the  comforts  of 
nur  d'Totion  ;  this  is  all  rapture  and  transport,  attd,  perhaps,  teas  penned  on 
puvjinse  to  be  the  conclusion  of  those  sacred  son^s,  to  sheiv  tehat  is  the  design 
of  till  in  all,  and  that  is,  to  assist  us  in  praising  God.  The  psalmist  had  been 
himself  full  of  the  praises  of  God,  and  here  he  would  fain  fill  all  the  world 
with  tlirm:  m^nin  and  a^ain  he  calls,  Pr,iise  tile  Lord,  praise  liim,  praise 
liiiii,  no  less  than  thirteen  times  in  these  six  short  verses.  He  shews,  I.  For 
uhat,  and  upnn  uhat  account,  God  is  to  be  praised,  r.  I.  2.  II.  How,  and 
nith  what  expression.K  of  joy,  God  is  to  be  praised,  t).  3.  .$.  ///.  Who  must 
praise  the  Lord  ;  it  is  ecerij  one's  business,  v.  6.     In  tinging  thit  piaim,  we  |i 


should  endeavour  to  get  our  hiarts  much  affected  nilk  thf  perfections  of  God 
and  the  praises  with  which  he  i<,  and  slwU  he,  for  ever  attended,  throu-h«,t 
all  ages,  world  without  end.  " 

1 .  ir>I^AISE  ye  the  Lord.  Prai.se  God  in  lu.s 
X  sanctuary:  praise  him  in  the  fifmamont  nf 
hi.s  power.  2.  Praise  iiim  for  his  mighty  acts: 
praise  him  accordin,!;  to  his  excellent  greatnesrs. 
3.  Praise  him  with  the  sound  of  the  trutiii)(;l; 
praise  iiim  witii  the  psaltery  and  harp.  4.  Praiie 
him  with  the  timijiel  and  dance:  praise  him  -vvillj 
stringed  instruments  and  organs.  5.  Praise  hini 
upon  the  loud  cymbals:  praise  him  upon  the 
high  sounding  cymbals.  6.  Let  every  tiling  th;it 
hath  breath  praise  the  Lord.   Praise  ye  tlie  Loicd. 

We  are  heiv,  with  the  greatest  earnestness  imaginalile,  edited 
to  praise  God  ;  if,  as  some  suppose,  it  was  primarily  intended  f  ir 
the  Leviles,  to  stir  them  up  to  do  their  office  in  the  liou<e  of  the 
Lord,  as  singers  and  |)la\ers  on  instruments,  vet  we  must  lake  it  as 
speaking  to  us,  who  are  made  to  otir  God  spiritual  priests.  And 
the  repeated  inculcating  of  the  call  thus,  intimates  that  il  is  a  unat 
and  necessary  duly,  a  duty  which  we  should  be  much  empkned, 
and  much  enlarged,  in;  but  which  we  are  naturally  backward  tn, 
and  cold  in,  and  theivfore  need  to  be  brought  to,  and  held  lo,  by 
precept  upon  precept,  and  line  u])on  line.     Observe  here, 

1.  Whence  this  tribute  nf  praise  arises,  and  out  of  what  part  of 
his  dominion  it  especially  issues. 

It  conies,  (1.)  From  hisitanctuary;  jiraisehim  there:  let  his  priests, 
let  his  people  that  attend  there,  attend  him  with  their  praises.  Wlionr 
should  he  be  praised,  but  there  where  he  does,  in  a  special  uKiniier, 
both  manifest  his  glory,  and  comnuiuicate  his  grace?  Praise  God 
upon  the  account  of  ttis  sanctuary,  and  the  privileges  whicli  we 
enjoy  by  having  that  among  us,  Ezek.37.26.  Praise  Gnd  in  his 
holy  ones,  so  some  read  it :  we  must  take  notice  of  the  imaire  of 
God,  as  it  appears  on  those  that  are  sanctified,  and  love  them  for 
the  sake  of  that  image;  and,  when  we  praise  them,  we  must 
praise  God  in  them.  (2.)  From  the  firmament  nf  his  power-; 
Praise  kini,  because  of  his  power  and  glorv  which  appear  in  the 
firmament;  its  vastiiess,  its  brightness,  and  its  splendid  furniture; 
and  because  of  the  powerful  influences  it  has  upon  this  earth.  Let 
them  that  have  their  dwelling  iti  the  firmament  of  his  power,  even 
the  holy  angels,  lead  in  this  good  work.  Some,  by  the  sanctuary, 
as  well  as  by  the  firmament  of  his  power,  understand  the  highest 
heavens,  the  residence  of  his  glory;  that  is  indeed  his  sanctuary, 
his  holy  temple,  and  there  he  is  praised  continually,  in  a  far  better 
manner  than  we  can  praise  him.  And  it  is  a  comfort  to  us,  when 
we  find  we  do  it  so  poorly,  that  it  is  so  well  done  there. 

2.  Upon  what  account  this  tribute  of  praise  is  due:  upon  many 
accounts  ;  particularly,  ( 1 .)  The  works  of  his  power ;  (i>.  2.)  Praise 
him  for  his  mighty  acts;  for  kis  mightinesses,  so  the  word  is;  for 
all  the  instances  of  his  might,  the  power  of  his  providence,  the 
|iower  of  his  grace;  what  he  has  done  in  the  creation,  government, 
and  redemption,  of  the  world  ;  for  the  children  of  men  in  general, 
for  his  own  church  and  children  in  particular.  (2.)  The  glory  and 
majesty  of  his  being;  Praise  him  according  to  his  excellent  great~ 
ness,  according  to  the  multitude  of  his  magnificence ;  (so  Dr.  Ham- 
mond reads  it ;)  not  that  our  praises  can  bear  any  proportion  to 
God"s  greatness,  for  it  is  infinite;  but,  because  he  is  greater  than 
we  can  express  or  conceive,  we  must  raise  our  conceptions  and 
expressions  to  the  highest  degree  we  can  attain  to.  Be  not  afraid 
of  saying  too  much  in  the  praises  of  God,  as  we  often  do  in 
praising  even  great  and  good  men  ;  Deus  nnn  patitur  hyperbolum 
—  U'c  cannot  speak  hyperhnlically  of  God;  all  the  danger  is  of 
saying  too  little;  and  therefore,  when  we  have  done  our  utmost, 
we  must  own,  that  though  we  have  praised  him  in  consideration  of, 
yet  not  in  proportion  to,  his  excellent  greatness. 

3.  In  what  manner  this  tribute  must  be  paid;  with  all  the  kind« 
of  musical  instruments  that  were  then  used  in  the  teniple-seivlce, 
V.  3.,6.     It  is  well  that  we  are   not  concerned  to   incjuire  what 


PSALMS.  CL. 


An  Invitation  to  Praise. 


«nrt  of  instruments  each  of  these  was  ;  it  is  enougli  that  they  were 
well  known  then:  our  concern  is,  to  know,  (l.)That  herehv 
is  intimated  how  full  the  psalmist's  heart  was  of  the  praises  of 
God,  and  how  desirous  lie  was  that  this  good  work  might  go 
on.  (2.)  That  in  serving  God  we  shonld  spare  no  cost  or  pains. 
(3.)  That  the  best  music  in  God's  ears  is  devout  and  pious  affec- 
tions; noti  musica  chorduht,  sed  cor — not  a  melodious  string,  but 
a  melodious  heart.  Praise  God  with  a  strong  faith ;  praise  him 
with  holy  love  and  delight ;  praise  him  with  an  entire  confidence 
in  Christ;  praise  him  with  a  believing  triumph  over  the  powers  of 
darkness;  praise  him  with  an  earnest  desire  toward  him,  and  a  full 
satisfaction  in  him;  praise  him  by  a  universal  respect  to  all  his 
commands ;  praise  him  by  a  cheerful  submission  to  all  his  dis- 
posals ;  praise  him  by  rejoicing  in  his  love,  and  solacing  yourselves 
in  his  great  goodness;  praise  him  by  promoting  the  interests  of 
the  kingdom  of  his  grace;  praise  him  by  a  lively  hope  and  expec- 
tation of  the  kingdom  of  his  glory.  (4.) That  various  instruments 
being  used  in  praisuig  God,  it  should  yet  be  done  with  an  exact 
and  perfect  harmony  ;  they  must  not  hinder,  but  help,  one  another. 
The  New-Testament  concert,  instead  of  this,  is,  tcith  one  mind, 
and  one  month,  to  glorify,  Rom.  15. 6. 

4.  Who  must  pay  this  tribute  ;  (v.  6.)  Let  every  thing  that  has 
breath  praise  the  Lord.  He  began  with  a  call  to  those  that  had  a 
•place  in  his  sanctuary,  and  were  employed  in  the  temple-service  ; 
but  he  concludes  with  a  call  to  all  the  children  of  men,  in  prospect 
of  the  time  when  the  Gentiles  should  betaken  into  the  church,  and 
I'jj  every  place,  as  acceptably  as  at  Jerusalem,  this  incense  should  be 
offered,  Mai.  1. 11.  Some  think  that  in  every  thing  that  has  breath, 
here  we  must  include  the  inferior  creatures,  (as  Gen.  7.  22.)  all  in 
whose  nostrils  was  the  breath  of  life.  They  praise  God  according 
to  their  capacity :  the  singing  of  birds  is  a  sort  of  praising  God. 
The  brutes  do  in  effect  say  to  man,  *'  We  would  praise  God  if  we 
could,  do  you  do  it  for  us."  John  in  vision  heard  a  song  of  praise 
from  every  creature  which  is  in  heaven,  arid  on  the  earth,  and 
vnder  the  earth.  Rev. 5. 13.  Others  think  that  the  children  of 
men  only  are  meant ;  for  into  them  God  has  in  a  more  peculiar 
manner  breathed,  the  breath  of  life,  and  they  are  become  living 
touls.  Gen.  2. 7.  Now  that  the  gospel  is  ordered  to  he  preached 
to  every  creature,  to  every  human  creature,  it  is  required  that 
every  human  creature  praise  the  Lord.    What  have  we  our  breath, 


our  spirit,  for,  but  to  spend  it  in  praising  God  ;  and  how  can  we 
spen;l  it  better?  Prayers  are  called  our  breathings.  Lam.  3.  5G. 
Let  every  one  that  breathes  toward  God  in  prayer,  finding  the 
benefit  of  that,  breathe  forth  his  praises  too.  Having  breath,  iet 
the  praises  of  God  perfume  our  breath  ;  let  us  be  in  this  work  as 
in  our  element ;  let  it  be  to  us  as  the  air  we  breathe  in,  which  we 
could  not  live  without.  Having  our  breath  in  our  nostrils,  let  us 
consider  that  it  is  still  going  forth,  and  will  shortly  go,  and  not 
return.  Since  therefore  we  must  shortly  breathe  our  last,  while 
we  have  breath  let  us  praise  the  Lord  ;  and  then  we  shall  breath* 
our  last  with  comfort,  and,  when  death  runs  us  out  of  breath,  we 
shall  remove  to  a  better  state,  to  breathe  God's  praises  in  a  freer 
better  air. 

The  three  first  of  the  five  books  of  psalms  (according  to  the 
Hebrew  division)  concluded  with  Amen  and  Amen  :  the  fourth  with 
Amen,  Hallelujah;  but  the  last,  and  in  it  the  whole  book,  concludes 
only  with  Hallelujah,  because  the  six  last  psalms  are  wholly  taken 
up  in  praising  God,  and  there  is  not  a  word  of  complaint  or  peti- 
tion in  them.  The  nearer  good  Christians  come  to  their  end,  the 
fuller  they  should  be  of  the  praises  of  God.  Some  think  that  this 
last  psalm  is  designed  to  represent  to  us  the  work  of  glorified  saints 
in  heaven,  who  are  there  continually  praising  God.  And  musical 
instruments,  here  said  to  be  used,  are  no  more  to  be  understood 
literally  than  the  gold,  and  pearls,  and  precious  stones,  which  are 
said  to  adorn  the  New  Jerusalem,  Rev.  21. 18, 19.  But  as  those 
intimate  that  the  glories  of  heaven  are  the  most  excellent  glories, 
so  these  intimate  that  the  praises  the  saints  offer  there  are  the 
most  excellent  praises.  Prayers  will  there  be  swallowed  up  in 
everlasting  praises  ;  there  will  be  no  intermission  in  praising  Goo, 
and  yet  no  weariness.  Hallelujahs  for  ever  repeated,  and  yet 
still  new  songs.  Let  us  often  take  a  pleasure  in  thinking  what 
glorified  saints  are  doing  in  heaven,  what  those  are  doing  whom 
we  have  been  acquainted  with  on  earth,  but  are  gone  before  ua 
thither;  and  let  it  not  only  make  us  long  to  be  among  them,  but 
quicken  us  to  do  this  part  of  the  will  of  God  on  earth,  as  they  do 
it  that  are  in  heaven.  And  therefore  let  us  spend  as  much  of  our 
time  as  may  be  in  this  good  work,  because  in  it  we  hope  to  spend 
a, joyful  eternity.  Hallelujah  is  the  word  there  ;  (Rev.  19. 1,3.) 
let  us  echo  to  it  now,  as  those  that  hope  to  join  in  it  shortly. 
Hallelujah,  praise  ye  the  Lord. 


AN 

EXPOSITION, 

WITH 
OF  THE 

PROVERBS. 


We  have  now  before  us, 
1,  A  new  Author,  or  Penman  rather,  or  Pen,  (if  you  will.)  made  use  of  bv  the  Holy  Ghost,  for  making  known  the  mind  of  God  to 
us,  wr.tnig  as  moved  by  ihe  Finger  of  God,  so  the  Spirit  of  God  is  called ;  and  that  is  Solomon,  through  his  hand  came  this  book 
01  Scripture,  and  the  two  that  follow  it,  Ecclesiastes  and  Canticles,  a  Sermon  and  a  Song.  Some  think  he  wrote  Canticles  when 
he  wa^  very  young,  Proverbs  m  the  midst  of  his  days,  and  Ecclesiastes  when  he  was  old.  In  Uie  title  of  his  song,  he  only  writes 
himself  iiolomon,  perhaps,  because  he  wrote  it  before  his  accession  to  the  throne,  being  filled  with  the  Holy  Ghost  when  he  wu 


PROVERBS,  1. 

young.     Ill  llie  tillc  of  liis  Proverlis  he  writes  himself  the  son  of  David,  king  of  Israel,  for  llicn  he  ruled  over  all  lurael.    In  the  titl« 
of  his  E((  Icsjiistcs  he  writes  himself  the  sen  of  David,  kin'j  of  Jerusalem,  hecaiise  then,  ))erlia|)s,  his  influence  was  grown  less  upon 
the  distant  tiilies,   and  he  confined  himself  verv  much  in  Jerusalem.     Concerning  this  author  we  may  ohserve,    l.Tliat  he  «;is  a 
kin<r,  and  a   kiue's  son.      Tlie  penmen  of  scripture,  hitherto,  were  most  of   them    men  of  the  first  rank  in  the  world,  as  Mosos  and 
Joshua,  S.Tmnel  and  Da\id,  and  now  Solomon;  hut,  after  him,  the  inspired  writers  were  Rcuerally  poor  prophets,  men  of  no  figure 
in   the  world,   liccause  that  disi)ensation  was  approaching  in  which  God  would  choose  the  weak  and  foolish,  thinys  of  ike  trorlU  to 
confound  the  irise  and  iiiiffhti/,  and  tlie  poor  shoidd  he  emplo\ed  to  evangelize.      Solomon  was  a  very  rich  king,  and  his  dominions 
very  larae,   a  king  of   the  first  magnitude,   and  yet   he  addicted  himself  to  the  study  of  divine  things,   and  was  a   pro|)het,   and   a 
prophet's  son.      It  is  no  disparagement  to  the  greatest  princes  and   potentates  in  the  world  to  instruct  those  ahout  them  in  religion 
and  the  laws  of  it.      2.  That  hs  was  one  whom  God  endued  with  extraordinary  measures  of  wisdom  and  knowledge,  in  answer  to  his 
prayers  at  his  accession  to  the  throne  ;  his  prayer  was  cxem|ilary,  Give  me.  a  iciseandan  iinderstandivij  heart;  the  answer  (o  it  was 
encouraging,  he  had  that,  and  all  other  ihiin/s  were  added  to  him.     Now  here  we  find  what  good  use  he  made  of  the  wisdom  God 
gave  him  ;   he  not  onlv  governed  himself  and  his  kingdom  with  it,  hut  he  gave  rules  of  wisdom  to  others  also,  and  transmitted  them 
to  posterity.     Thus  niust  we  trade  w  ith  the  talents  with  which  we  are  trusted,  according  as  they  are.     3.  That  he  was  one  who  had 
his  faults, "and  in  his  latter  ciul  turned  aside  from  those  good  ways  of  God  which  in  this  book  he  had  directed  others  in.     We  have 
the  story  of  it,   1  Kings,  11.  and  a  sad  story  it  is,  that  the  penman  of  such  a  hook  as  this  should  apostatize  as  he  did  ;  tell  it  not  in 
Gatk;  hut  let  those  who  are  Tuost  eminently  useful  take  warning,  by  this,  not  to   he  proud  or  secure;   and  let  us  all  learn  not  to 
think  the  worse  of  good  instructions,  though  we  have  them  from  those  who  do  not  themselves  altogether  live  up  to  them. 
II.  We  have  here  a  new  way  of  writing,  in  which  divine  wisdom  is  taught  us  by  Proverbs,   or  short  sentences,  which  contain   their 
whole  design  within  themselves,  and  are  not  connected  with  one  another.    We  have  had  divine  laics,  histories,  and  som/s,  and  now 
divine /irot!('»is;  such  various  methods  has  Divine  Wisdom  used  for  our  instruction,  that,  no  stone  being  left  unturned  to  do   us 
good,   we  may  he  inexcusable  if  we  perish  in  our  folly.     Teaching  by  proverbs  was,  1.  An  ancient  way  of  teaching,   it  was  the 
most  ancient  way  among  the  Greeks;  the  seven  wise  men  of  Greece  had  each  of  them  some  Mie  saying  that  they  valued  themselves 
upon,   and   that  niade  them    famous:   these  sentences  were  inscribed  on  pillars,  and   had  in   great  veneration,   as  that  which  was 
said  to  come  down  from  heaven  ;  A  ewlo  deseendit,  yyiidi  aiavrbr — Know  thyself,  is  a  precept  which  came  downfrotn  heaven.     2.  It 
was  a  plain  and  easy  way  of  teaching,  which  cost  neither  the  teachers  nor  the  learners  much  pains,  nor  put  theii  understandings  or 
their  memories  to  llie  stretch.    Long  periods,  and  arguments  far-fetched,  must  be  laboured  both  by  him  that  franus  them  and  by  him 
that  takes  them,  while  a  proverb,  which  carries  both   its  sense  and   its  evidence  in  a   little  compass,   is  qui';..ly  apprehended  and 
subscribed  to,  and  is  easily  retained.     Both  David's  devotions  and  Solomon's  instructions  are  sententious,  which  may  recommend  that 
way  of  expression  to  those  who  minister  about   holy  things,  both  in  praying  and  preaching.     3.  It  was  a  very  profitable  way  of 
teaching,  and  served  admirably  well  to  answer  the  "end.     The  word  Mashal,   here  used  for  a  proverb,  comes  from  a  word  tha< 
signifies  to  rule,  or  have  dominion,  because  of  the  commanding  power  and  influence  which  wise  and  weighty  sayings  have  upon  the 
children  of  men;   he  that  teaches  bv  them,  dominuttir  m  concionibiis — rules  his  auditory.     It  is  easy  to  observe  how  the  world  is 
governed  by  proverbs;  As  saith  the  proverb  of  the  ancients,  (1  Sam. 24. 13.)  or,  as  the  vulgar  expresses  it,  As  the  old  saying  is, 
goes  very  far  with  most  men  in  forming  their  notions  and   fixing  their  resolves.     Much  of  the  wisdom  of  the  ancients  had   been 
handed  down  to  posterity  bv  proverbs;  and  some  think  we  may  judge  of  the  temper  and  character  of  a  nation  by  the  complexion  of 
its  vulgar  proverbs.     Proverbs  in  conversation  are  like  axioms  in  philosophy,   maxims  in   law,  and   postulata  in   the  mathematics, 
which  no  body  disputes,   but  every  one  endeavours  to  expound,  so  as  to  have  them  on   his   side.     Yet  there   are    many   corrupt 
proverbs,  which  tend  to  debauch  men's  minds  and  harden  them  in  sin.     The  Devil  has  his  proverbs,  and  the  world  and   the  flesh 
have  their  proverbs,  which  reflect  reproach  on  God  and  religion,  (as  Ezek.  12.  22.— 18. 2.)  to  guard  us  against  the  corrupt  influences 
of  which,  God  has  his  proverbs,  which  are  all  wise  and  good,  and  tend  to  make  us  so.  These  proverbs  of  Solomon  were  not  merely 
a  collection  of  the  wise  savings  that  bad  been  formerly  delivered,  as  some  have  imagined,  but  were  the  dictates  of  the  Spirit  of  God 
in  Solomon.     The  verv  first  of  them,  (cA.  1.  7.)  agrees  with  what  God  said   to  man  in  the  beginning,   (Job,28.  28.)  ^e/ioW,   the 
fear  of  the  Lord,  that  is  wisdom  ;  so  that,  though  Solomon  was  great,  and  his  name  may  serve  as  much  as  any  man's  to  recommend 
his  writings,  yet  behold,  a  greater  than  Solomon  is  here.     It  is  God,  by  Solomon,  that  here  speaks  to  us;  I  say,  to  vs;  for  these 
proverbs  were"  written  for  our  learning,  and  when  Solomon  speaks  to  his  son,  the  exhortation  is  said  to  speak  to  us  as  unto  children, 
Heb.  12. 5.     And  as  we  have  no  book  so  useful  to  us  in  our  devotions  as  David's  psalms,    so  have  we  none   so  serviceable  to  us, 
for  the  right  ordering  of  our  conversations,  as  Solomon's  proverbs,  which,  as  David  says  of  the  commandments,  are  exceeding  broad, 
containing,  in  a  little  compass,   a  complete  body  of  divine  ethics,  politics,  and  economics,  exposing  every  vice,   recommending 
every  virtue,  and  suggesting  rules  for  the  government  of  ourselves  in  every  relation  and  condition,  and  every  turn  of  conversation. 
Th<-"learned  Bishop  Hall  has  drawn  up  a  system  of  moral  philosophy  out  of  Solomon's  Proverbs  and  Ecclesiastes.     The  nine  first 
chajiters   of  this  book  are  reckoned  as  a  preface  bv  way  of   exhortation   to  the  study  and  practice  of  wisdom's  rules,  and  caution 
against  those  things  that  would  hinder  therein.     We  have  then  the  first  volume  of  Solomon's  proverbs;  {eh.  10.  .24.)  after  that,  a 
second  volume;  (c7r. 2.5 . . 29.)  and  then  Agur's  prophecy,  (cA.30.)and  Lemuel's,  c/i.31.     The  scope  of  ail  is  one  and  the  same,  to 
direct  us  so  to  order  our  conversation  aright,  as  that  in"lhe  end  we  may  see  the  salvation  of  the  Lord.    The  best  comment  on  those 
rules  is  to  be  ruled  by  them. 


The  Deskm  of  the  Provei-bs. 


CHAP.  I. 

Thote  wlu)  read  David's  psalms,  especially  those  toward  the  latter  end,  u-ould  be 
tempted  to  think  that  religion  is  all  rapture,  and  consists  in  nothing  but  the 
ectasies  and  transports  of  deroiion  ;  and  doubtless  there  is  a  time  for  them, 
and,  if  there  be  a  hearcn  upon  earth,  it  is  in  them :  but,  ti-hile  we  are  on  earth, 
u-e  cannot  be  u-holly  taken  up  with  them,  ire  hare  a  life  to  lire  in  the  flesh, 
must  hate  a  conversation  in  the  uorld,  and  into  that  tre  must  now  be  taught 
to  rarry  nur  religion,  which  is  a  rational  thing,  and  very  serriceable  to  the 
loi.duct  nf  human  lif\  and  tends  as  much  to  make  us  discreet  as  to  make  us 
devout,  to  inake  the  face  shine  before  men  in  a  prudent,  honest,  useful,  con- 
versation, as  to  make  the  heart  burn  toward  God  in  holy  a>;i'  pious  affections. 
In  this  chapter,  ue  have,  I.  The  title  of  the  book,  shewiJig  the gencrai  KOf* 
VOL.  II,  120 


and  design  of  it,  D.1..6.  II.The  first  principle  of  it  recommended  to  our 
serious  consideration,  r.7..9.  III.  A  necessary  caution  against  bad  co,-,i- 
pany,  r.  10..in.  IV.  A  faithful  and  lively  representation  of  wisdom's  reason- 
ings with  the  children  of  min,  and  the  certain  ruin  of  those  who  turn  a  de^f 
ear  to  those  reasonings,  v.  20.  .33. 

1.  'T^HE  proverbs  of  Solomon  the  son  of  David, 
X  king  of  Israel;  2.  To  know  wisdom  and 
instruction  ;  to  perceive  the  words  of  iin<lerstand- 
ms;;  3.  To  receive  the  instruction  of  wisdom, 
justice,   and  judgment,   and  etjuity ;     4.  To  give 


PROVERBS.  I. 


Tlie  Design  of  the  Proverbs. 


iiubtlely  to  the  simple,  to  the  young:  man  know- 
ledge and  discretion.  5.  A  wise  iium  will  hear, 
and  will  increase  learning;  and  a  man  of  under- 
standing shall  attain  unto  wise  counsels:  6.  To 
understand  a  proverb,  and  the  interpretation;  the 
M'ords  of  the  wise,  and  their  dark  sayings. 

We  JKive  here  an  introduction  to  this  book,  which  some  tliink 
was  prefixed  bv  llie  collector  and  ))ublisher,  as  Ezra;  but  it  is 
r.Tlhcr  supposed  to  have  been  penned  bv  Solomon  himself,  who, 
ill  the  beginninji^  of  his  book,  proposes  his  end  in  writing  it,  that 
he  might  keep  to  his  business,  and  closely  pursue  that  end.  We 
are  lie  re  told, 

I.  Who  wrote  these  wise  sayings;  (v.l.)  they  are  the  proverbs 
of  Solomon.  1.  His  name  sionifies  ppaceoi/e,  and  the  character 
l)olh  of  Ills  spirit  and  of  his  reign  answered  to  it;  both  were 
)ieaccal)le.  David,  whose  life  was  full  of  troubles,  wrote  a  book  of 
devotion  ;  for,  Is  any  ofj/icted?  Let  him  pray.  Solomon,  who  lived 
quietlv,  wrote  a  book  of  instruction,  for  when  the  churches  had 
rest,  they  were  edified.  In  times  of  peace,  we  should  team  our- 
selves, and  teach  others,  that  which,  in  troublous  times,  both 
Ihey  and  we  must  practise.  2.  He  was  the  son  of  David ;  it  was 
his  honour  to  stand  related  to  that  good  man,  and  he  reckoned  it 
so  with  good  reason,  for  he  fared  the  better  for  it,  1  Kings,  11.12. 
He  had  been  blessed  with  a  goo<l  education,  and  many  a  good 
prayer  had  been  put  up  for  him,  (Ps. 7*2.1.)  the  effect  r?  both 
which  a))))earrd  in  his  w  isdom  and  usefulness.  The  generation  of 
the  vpriyht  are  sometimes  thus  blessed,  that  they  are  made  bless- 
ings, eminent  blessings,  in  their  dav.  Christ  is  often  called  the 
Son  n/  Diivid,  and  Solomon  was  a  tvpe  of  him  in  this,  as  in  other 
things,  that  he  opened  his  mouth  in  parables  or  proverbs.  3.  He 
was  hinf/  nj  Israel;  a  king,  and  yet  it  was  no  disparagement  to 
him  to  be  an  instructor  of  the  ignorant,  and  a  teacher  of  babes; 
king  of  Israel,  that  people  among  whom  God  was  known,  and 
his  name  was  great ;  among  them  he  learned  wisdom,  and  to  them 
he  comnmnicated  it.  All  the  earth  sought  to  Solomon  to  hear  his 
Kisdom,  which  excelled  all  men's;  (1  Kings, 4.  30. — 10.24.)  it 
was  an  honour  to  Israel,  that  their  king  was  such  a  dictator,  such 
an  oracle.  Solomon  was  famous  for  apophthegms;  every  word 
he  said  had  weight  in  it,  and  s<miethinfx  that  was  surprising  and 
edifying;  his  servants,  who  attended  him,  and  heard  his  wisdom, 
had,  among  them,  collected  3000  proverbs  of  his,  which  they 
wrote  in  their  day-books,  but  these  wcie  of  bis  own  writing,  and 
do  not  amount  to  near  a  thousand ;  in  these,  he  was  divinely 
inspired.  Some  think,  that,  out  of  those  other  proverbs  of  his, 
which  were  not  so  inspired,  the  apocryphal  books  of  Evclesiasticns 
and  the  Wisdom  of  Solomon  were  compiled,  in  which  are  many 
excellent  sayings,  and  of  great  use;  but,  take  all  together,  they 
are  far  short  of  this  book.  Thf  Roman  emperors  had  each  of 
them  their  symbol  or  motto,  as  manv  now  have  with  their  coat  of 
arms.  But  Solomon  had  many  weighty  sayings,  not,  as  their's, 
borrowed  from  others,  but  all  the  product  of  that  extraordinary 
wisdom  whifh  God  had  endued  him  with. 

II.  For  what  end  they  were  written;  (v.  2.  .4.)  not  to  gain  a 
reputiition  to  the  author,  or  strengthen  his  interest  among  his  sub- 
jects, b\it  for  the  use  and  benefit  of  all  that  in  every  age  and  place 
will  covern  themselves  by  these  dictates,  and  study  them  close. 

This  liook  will  help  us, 

1.  1  o  form  right  notions  of  things,  and  to  possess  our  minds 
will)  clear  and  distinct  ideas  of  them;  that  we  may  know  wisdom 
and  instruction;  that  wisdom  which  is  got  by  instruction,  by  divine 
revelation;  may  know  both  how  to  speak  and  act  wisely  ourselves, 
and  to  give  instruction  to  oihers. 

2.  To  distinguish  between  truth  and  falsehood,  good  and  evil ;  to 
perceive  the  words  of  understanding  ;  to  apprehend  them,  to  judge 
of  them,  to  guard  against  mistakes,  and  to  accommodate  what  we 
are  taught  to  ourselves,  and  our  own  use,  that  we  may  discern 
things  that  differ,  and  not  be  imposed  upon,  and  may  approve 
things  that  are  excellent,  and  not  lose  the  benefit  of  them,  as  the 
»posllc  pray»,  Phil.l.lO. 


3.  To  order  our  conversation  aright  in  everything,  i'.3.  This 
book  will  give,  that  we  may  j-eceiDC,  the  instruction  <^ tcisdom,  thai 
knowledge  which  will  guide  our  practice  m  justice,  judgment,  and 
efjiiily,  (t'.3.)  which  will  dispose  us  to  render  to  all  their  due,  to 
God  the  things  that  are  God's,  in  all  the  exercises  of  religion,  and 
to  all  men  what  is  due  to  them,  according  to  the  obligations  which, 
by  relation,  office,  contract,  or  upon  any  other  account,  we  lie 
under  to  them.  Note,  Those  are  truly  wise,  and  none  but  those, 
who  are  universally  conscientious;  and  the  design  of  the  scripture 
is,  to  teach  us  that  wisdom.  Justice  in  the  duties  of  the  first  table, 
judgment  in  those  of  the  second  table,  and  equity,  that  is,  sin- 
cerity, in  both  ;  so  some  distinguish  them. 

III.  For  whose  use  they  were  written,  v. 4.  They  are  of  use  to 
all,  but  are  designed  especially,  1.  For  the  simple,  to  give  subtlety 
to  them.  The  instructions  here  given  are  plain  anci  easy,  and 
level  to  the  meanest  capacity ;  the  wayfaring  men,  though  fools, 
shall  not  err  therein;  and  those  are  likely  to  receive  benefit  by 
them  who  are  sensible  of  their  own  ignorance,  and  their  need  to  be 
taught,  and  are  therefore  desirous  to  receive  instruction;  and  those 
who  receive  those  instructions,  in  their  light  and  ))ower,  though 
they  be  simple,  will  hereby  be  made  subtle,  graciously  crafty  to 
know  the  sin  they  should  avoid,  and  the  duty  they  should  do,  and 
to  escape  the  tempter's  wiles.  He  that  is  harmless  as  the  dove,  by 
observing  Solomon's  rules,  niav  become  w?se  ns  the  serpent;  and 
he  that  has  been  sinfully  foolish,  when  he  begins  to  govern  him- 
self by  the  word  of  God,  becomes  graciously  wise.  2.  For  young 
people,  to  give  them  knowledge  and  discretion.  Youth  is  the 
learning  age,  catches  at  instructions,  receives  inijiressions,  and 
retains  what  is  then  received;  it  is  therefore  of  great  consecjuence 
that  the  mind  be  then  seasoned  well,  nor  can  it  receive  a  better 
tincture  than  from  Solomon's  proverbs.  Youth  is  rash,  and  headv, 
and  inconsiderate:  n;an  is  born  like  the  ■tvild  ass's  colt;  and 
theiefore  needs  to  be  broken  by  the  restraints,  and  managed  bv 
the  rules,  we  find  here.  And  if  young  people  will  but  take  heed 
to  their  ways,  according  to  Solomon's  proverbs,  they  w  ill  soon 
gain  the  knowledge  and  discretion  of  the  ancients.  Solomon  had 
an  eye  to  posterity  in  writing  this  book,  hoping  by  it  to  season  the 
minds  of  the  rising  generation  with  the  generous  principles  of 
wisdom  and  virtue. 

IV.  What  good  use  may  be  made  of  them,  ti.5, 6.  Those  who 
are  young  and  simple  may  bv  ihem  be  made  wise,  and  are  not 
excluded  from  Solomon's  school,  as  they  were  from  Plato's.  But 
is  it  only  for  such  ?  No;  here  is  not  only  milk  for  babes,  but 
strong  meat  for  strong  men.  This  book  w''l  not  only  make  liie 
foolish  and  bad  wise  and  good,  but  the  wist  and  good  wiser  and 
better;  and  though  the  simple  and  the  young  man  may  perhaps 
slioht  those  mstructions,  and  not  be  the  better  for  them,  yet  the 
wise  man  trill  hear;  wisdom  will  be  justified  by  her  own  children, 
though  not  by  the  children  silting  in  the  market-place.  Note, 
Even  wise  men  must  hear,  and  not  think  themselves  too  wise  to 
learn.  A  wise  man  is  sensible  of  his  own  defects,  (Plurima 
ignoro,  sed  ignorantiam  meam  non  ignoro — /  am  ignorant  of 
many  things,  but  not  of  my  own  ignorance )  and  therefore  is 
still  pressing  forward,  that  he  may  increase  in  learning,  may 
know  more,  and  know  it  better,  more  clearly  and  distinctly,  and 
may  know  belter  how  to  make  use  of  it.  As  long  as  we  live,  wa 
should  strive  to  increase  in  oil  useful  learning.  It  was  a  saying  of 
one  of  the  greatest  of  the  rabbins,  Qui  non  avget  seientiam, 
amittil  dc  tra — If  oiir  stock  of  knowledge  be  not  increasing,  it  is 
wasting ;  and  they  that  would  increase  in  learning  must  study  the 
scriptures  ;   those  perfect  the  man  of  God. 

A  wise  man,  by  increasing  in  learning,  is  not  only  profitable  to 
himself,   but  to  others  also. 

1.  As  a  counsellor.  A  man  of  understanding  in  these  precepts 
of  wisdom,  by  comparing  them  with  one  another,  and  willi  his  own 
observations,  shall  by  degrees  attain  vnio  xcise  counsels,  he  stands 
fair  for  preferment,  and  will  be  consulted  as  an  oracle,  and  in- 
trusted with  the  conduct  of  public  affairs;  he  shall  come  to  sit  at 
the  helm,  so  the  word  signifies.  Note,  Industry  is  the  way  to 
honour ;  and  those  whom  God  has  blessed  w  ith  wisdom  must  study 
to  do  good  with  it,  according  as  their  sphere  is.     It  is  more  dig- 


PROVERBS.  1. 


Parental  Admonitions. 


uity,  iiideetl,  to  be  fouiiscllor  to  llie  prince,  liut  it  is  more 
charity  to  be  counsellor  to  llic  poor,  as  Job  was  with  his  wisdom, 
(Job,  29. 15.)  I  ivas  eyrs  to  the  blind. 

2.  As  an  interpreter;  (u.  G.)  to  understand  a  proverb.  Solomon 
was  himself  famous  for  expounding  riddles,  and  resolving  hard 
questions,  which  was,  of  old,  the  celebrated  entertainment  of  the 
eastern  princes;  witness  the  solutions  he  gave  to  the  knots  with 
which  Ihe  queen  of  Sheba  thought  to  puzzle  him.  Now,  here  he 
undertakes  to  furnish  his  readers  with  that  talent,  as  far  as  would 
be  serviceable  to  the  best  purposes.  They  shall  understand  a  pro- 
verb, even  the  interpretation,  without  which  the  proverb  is  a  nut 
uucracked;  when  they  hear  a  wise  saying,  though  it  be  figurative, 
they  shall  take  the  sense  of  it,  and  know  how  to  make  use  of  if. 
The  xcords  of  the  wise  are  sometimes  dark  sayings.  In  St.  Paul's 
epistles  there  was  that  which  \sa.s  liard  to  be  understood ;  but  to 
those  who,  being  well-versed  in  the  scriptures,  know  how  to 
compare  spiritual  things  with  spiritual,  they  will  be  easy  and  safe. 
So  that,  if  you  ask  them.  Have  ye  understood  all  these  things? 
they  may  .answer.  Yea,  Lord.  Note,  It  is  a  credit  to  religion, 
when  men  of  honesty  are  men  of  sense  ;  all  good  people,  therefore, 
should  aim  to  be  intelligent,  and  run  to  and  fro,  take  pains  in  the 
nse  of  means,  that  their  knowledge  may  be  increased. 

7.  The  fear  of  the  Lord  is  the  beginning  of 
knowledge:  but  fools  despise  wisdom  and  instruc- 
tion. 8.  My  son,  hear  the  instruction  of  thy  father, 
and  forsake  not  the  law  of  thy  mother:  9.  For 
they  shall  be  an  ornament  of  grace  unto  thy  head, 
and  chains  about  thy  neck. 

Solomon,  Laving  undertaken  lo  teach  a  young  man  knowledge 
and  discretion,  here  lays  down  two  general  rules  to  be  observed 
in  order  thereunto,  and  those  are,  to  fear  God,  aud  honour  his 
parents  ;  which  two  fundamental  laws  of  morality  Pythagoras  begins 
his  golden  verses  with,  but  the  former  of  them  in  a  wretchedly 
corrupted  state;  Primum,  deos  immortales  cole — parentesqne 
honnra — First,  worship  the  immortal  gods — and  hojioitr  your 
parents. 

To  make  young  people  as  they  should  be, 

I.  Let  them  have  regard  to  God  as  their  Supreme;  (u.  7.)  Tlie 
fear  of  the  Lord  is  the  beginning  of  knowledge ;  it  is  the  principal 
part  of  knowledge,  so  the  margin  ;  it  is  the  head  of  knowledge; 
that  is,  1.  Of  all  things  that  are  to  be  known,  this  is  most  evident, 
that  God  is  to  be  feared,  to  be  reverenced,  served,  and  worshipped  ; 
this  is  so  the  beginning  of  knowledge,  that  those  know  nothing 
who  do  not  know  this.  2.  In  order  to  the  attaining  of  all  useful 
knowledge,  this  is  most  necessary,  that  we  fear  God;  we  are  not 
qualified  to  profit  by  the  instructions  that  are  given  us,  unless  our 
minds  be  possessed  with  a  holy  reverence  of  God,  and  every 
thought  within  us  be  brought  into  obedience  to  him.  If  any  man 
do  his  icill,  he  shall  know  of  his  doctrine,  John,  7. 17.  3.  As  all 
our  knowledge  nmst  take  rise  from  the  fear  of  God,  so  it  must 
tend  to  it  as  its  perfection  and  centre.  Those  know  enough  who 
know  how  to  fear  God,  who  are  careful  in  every  thing  to  please 
him,  and  fearful  of  offending  him  in  any  thing;  this  is  the  alpha 
and  omega  of  knowledge. 

To  confirm  this  truth,  that  an  eve  to  God  nmst  both  direct  and 
quicken  all  our  pursuits  of  knowledge,  he  observes.  Fools  (atheists, 
who  have  no  regard  to  God)  despise  irisdom  and  instruction; 
having  no  dread  at  all  of  God's  vvralli,  nor  any  desire  of  his  favour, 
they  will  not  give  you  thanks  for  telling  I  hem  what  they  may  do 
to  escape  his  wrath,  and  obtain  liis  favour.  They  who  say  to  the 
Almighty,  Depart  from  us,  who  are  so  far  from  fearing  him,  that 
they  set  him  at  defi;iM<,e,  c:!n  cxcilo  no  siiriuise  if  they  desire  not 
the  knowledge  of  his  ways,  hid  (lesjiisf  that  instruction.  Note, 
Those  are  fools  who  (in  not  fenrCidri,  and  value  the  scriptures; 
and,  tliougli  they  mav  pr^liiui  io  be  aihnirers  of  wit,  they  are 
really  strangers  and  enemies  !o  vusdom. 

II.  Let  ihem  liave  regard  to  their  parents,  as  their  superiors; 
(W.  8, 9.)  My  Sim,  hear  the  iiislrv.ctitni  of  ihy  father.  He  means, 
not  only  tliat  he  would  have  his  own  cliildren  to  be  observant  of 


him,  and  of  what  he  said  to  them,  nor  only  that  he  would  have 
his  pupils,  and  those  who  came  to  him  to  be  taught,  to  look  upon 
him  as  their  father,  and  attend  to  his  precepts  with  the  disposition 
of  children  ;  but  that  he  would  have  all  children  to  be  dutiful  and 
respectful  to  tiieir  parents,  and  to  conform  to  the  virtuous  ajid 
religious  education  which  they  give  them,  according  to  the  law  of 
the  fifth  commandment. 

1.  He  takes  it  for  granted,  that  parents  will,  with  all  the  w  isdom 
they  have,  instruct  their  children,  and,  with  all  the  authority  they 
have,  give  law  to  them  for  their  good.  They  are  reasonable  crea- 
tures, and  therefore  we  must  not  give  them  law  without  instruction  ; 
we  must  draw  them  with  the  cords  of  a  man,  and  when  we  tell 
them  what  they  must  do,  we  must  (ell  them  tvhy.  But  they  arc 
corrupt  and  wilful,  and  therefore  with  the  instruction  there  is  need 
of  a  law.  Abraham  will  not  only  catechize,  but  command,  his 
household.  Both  the  father  and  the  mother  must  d<J  all  they  can 
for  the  good  education  of  their  children  ;  and  all  little  enoii<;h. 

2.  He  charges  children  both  to  receive,  and  to  retain,  the  good 
lessons  and  laws  their  parents  give  them. 

(1.)  To  receive  them  with  readiness;  "Hear  the  instruction 
of  thy  father;  hear  it,  and  heed  it;  hear  it,  and  bid  it  welcome, 
and  be  thankful  for  it,  and  subscribe  to  it." 

(2.)  To  retain  them  with  resolution;  "Forsake  not  their  law; 
think  not  that,  when  thou  art  grown  up,  and  no  longer  under 
tutors  and  governors,  thou  mayesl  live  at  large ;  no,  the  taw  of  thy 
mother  was  according  to  the  law  of  thy  God,  and  therefore  it  must 
never  be  forsaken ;  thou  wast  trained  up  in  the  way  m  which  thou 
shouldest  go,  and  therefore,  when  thou  art  old,  thou  must  not 
depart  from  it."  Some  observe,  that  whereas  the  Gentile  ethics, 
and  the  laws  of  the  Persians  and  Romans,  provided  only  that 
children  should  pay  respect  to  theiryaMer,  the  divine  law  secures 
the  honour  of  the  mother  also. 

3.  He  recommends  this  as  that  which  is  very  graceful,  and  will 
put  an  honour  upon  us ;  "  The  instructions  and  laws  of  thy  parents, 
carefully  observed  and  lived  up  to,  shall  be  an  ornament  of  grace 
unto  thy  head,  (u.  9.)  such  an  ornament  as  is,  in  the  sight  of  God, 
of  great  price,  and  shall  make  thee  look  as  great  as  lliose  that 
wear  gold  chains  about  their  necks."  Let  divine  truths  and  com- 
mands be  to  us  as  a  coronet,  or  a  collar  of  SS,  which  are  badges  of 
first-rate  honours;  let  us  value  them,  and  be  ambitious  of  them, 
and  then  they  shall  be  so  to  us.  Those  are  truly  valuable,  and 
shall  be  valued,  who  value  themselves  more  by  their  virtue  and 
piety  than  by  their  worldly  wealth  .and  dignity. 

10.  My  son,  if  sinners  entice  thee,  consent  thou 
not.  11.  If  they  say,  Come  with  us,  let  us  lay 
wait  for  blood,  let  us  lurk  privily  for  the  innocent 
without  cause:  12.  Let  us  swallow  them  up  alive 
as  the  grave;  and  whole,  as  those  that  go  down 
into  the  pit:  13.  We  shall  find  all  precious 
substance,  we  shall  fill  our  houses  witii  spoil : 
14.  Cast  in  thy  lot  among  us;  let  us  all  have  one 
purse :  15.  My  son,  walk  not  thou  in  the  way 
with  tliem  ;  refrain  thy  foot  from  their  path  : 
16.  For  their  feet  run  to  evil,  and  make  haste  to 
shed  blood.  17.  Surely  in  vain  the  net  is  spread 
in  the  sight  of  any  bird.  18.  And  they  lay  wait 
for  their  oicn  blood;  they  lurk  privily  for  their  o/rw 
lives.  19.  So  are  the  ways  of  every  one  tliat  is 
greedy  of  gain;  loliich  taketh  away  the  life  of  th.i 
owners  thereof. 

Here  Sohmion  gives  another  general  rule  to  young  people,  ni 
order  to  their  finding  out,  and  keeping  in,  the  paths  of  wisdom, 
and  that  is,  to  take  heed  of  Ihe  snare  of  bad  company.  David '» 
psdims  begin  with  this  caution,  and  so  do  Solomons  proverbs; 
for  nothing  is  more  destructive  both  to  a  lively  devotion  and  to  a 
regular  conversation;  (ti.  10.)  My  son,  whom  I  love,  and  have  a 


PRO  VERBS,   i. 


Cautions  against  bad  Company. 


tender  concern  for,  if  sinners  entice  thee,  consent  thnu  not.  Pins 
is  good  advice  for  parents  to  give  their  childivii,  \\\wu  lliey  send 
lliem  abroad  into  the  world;  it  is  the  same  tliat  St.  Peter  gave  to 
his  new  converts,  (Acts,  2.40.)  Save  yourselves  from  this  untoward 
generation.  OI)serve,  1.  How  industrious  wicked  people  arc  to 
Bediice  others  into  the  paths  of  the  destroyer;  they  will  entice; 
sinners  love  company  in  sin;  the  angels  that  fell  were  tempters 
almost  as  soon  as  they  were  sinners.  They  do  not  threaten  or 
iifgue,  bat  entice  with  flattery  and  fair  speech  ;  with  a  bait  they 
draw  the  unwary  young  man  to  the  hook.  But  they  mistake,  if 
ihey  think,  that,  by  bringing  others  to  partake  with  them  in  their 
guilt,  and  to  be  bound,  as  it  were,  in  the  bond  with  them,  tliev 
shall  have  the  less  to  pay  themselves;  for  they  will  have  so  much 
the  more  to  answer  for.  2.  How  cautious  young  people  should 
be  that  they  be  not  seduced  by  them ;  "Consent  thou  not;  and 
then,  though  they  entice  thee,  they  cannot  force  thee.  Do  not 
s:(y  as  they  say,  nor  do  as  they  do,  or  would  have  thee  to  do; 
have  no  fellowship  with  them." 

To  enforce  this  caution, 

I.  He  represents  the  fallacious  reasonings  which  sinners  use  in 
their  enticements,  and  the  arts  of  wheedling  which  they  have,  for 
the  beguiling  of  unstable  souls.  He  specifies  highwaymen,  who 
do  what  they  can  to  draw  others  into  their  gang,  d.  11  .  .  14.  See 
here  what  they  would  have  the  young  man  to  do;  "Come  with 
vs,  (u.  11.)  let  us  have  thy  company;"  at  first,  they  pretend  to 
ask  no  more;  but  the  courtship  rises  higher,  v.  14.  "Cast  in 
thy  lot  among  us;  come  in  partner  with  us,  join  thy  force  to  ours, 
and  let  us  resolve  to  live  and  die  together;  thou  shall  fare  as  we 
fare;  and  let  vs  nil  have  one  purse,  that  what  we  get  together  we 
may  spend  merrily  together;"  for  that  is  it  thev  aim  at. 

Two  unreasonable  insatiable  lusts  they  propose  to  themselves  the 
gratification  of,  and  therewith  entice  their  prey  into  the  snare. 

1.  Their  cruelty.  They  thirst  after  blood,  and  hate  those  that 
are  innocent  and  never  gave  them  any  provocation,  because,  by 
their  honesty  and  industry,  they  shame  and  coiidcnm  them;  '*  Let 
tis  therefore  lay  u-ait  for  their  blood,  and  /(/)■/•■  pririli/  for  them  ; 
they  are  conscinu?  to  themselves  of  no  crime,  and  consequently 
apprehensive  of  no  dancer,  but  travel  unarmed;  therefore  we 
shall  make  the  ••■loi-e  easy  ])rey  of  them.  And,  Oh  how  sweet  it 
will  be  to  stcallnw  them  tip  alive!"  f.  12.  These  bloodv  men 
would  do  this  as  gicedily  as  the  hungry  lion  devours  the  lamb. 
If  it  be  objected,  "The  remains  of  the  murdered  will  betray  the 
murderers;"  they  answer,  "No  danser  of  that,  we  will  swallow 
them  whole  as  those  that  are  buried."  Who  could  imagine  that 
human  nature  should  degenerate  so  far,  that  it  should  ever  be  a 
pleasure  to  one  man  to  destroy  another! 

2.  Their  covetousness.  Tliey  hope  to  get  a  good  booty  by  it ; 
ft:.  13.)  "We  shall  find  all  precious  substance  by  following  this 
trade;  what  though  we  venture  our  necks  by  it,  we  shall /i// o?/>- 
houses  with  spoil."  See  here,  (1.)  The  idea  they  have  of  worldly 
wealth.  They  call  it  precious  substance;  whereas  it  is  neither 
substance,  nor  precious;  it  is  a  shadow,  it  is  vanity,  especially 
that  which  is  got  by  robbery,  Ps.G2. 10.  It  is  as  that  which  is 
^Jot,  which  will  give  a  man  no  solid  satisfaction.  It  is  cheap,  it 
is  common,  yet,  in  their  account,  it  is  precious,  and  therefore  they 
will  hazard  their  lives,  and  perhaps  their  souls,  in  pursuit  of  it. 
It  is  the  ruining  mistake  of  thousands,  that  they  over-value  the 
wealth  of  this  world,  and  look  on  it  as  precious  substance. 
(2.)  The  abundance  of  it,  which  they  promise  themselves;  We 
fihnW  fill  our  houses  with  it.  Those  who  trade  with  sin  promise 
themselves  mighty  bargains,  and  that  it  will  turn  to  a  vast  account. 
All  this  will  I  give  thee,  (says  the  tempter;)  but  thev  only  dream 
that  they  eat:  the  housefulsdwindle  into  scarcely  a  handful,  like 
the  drass  on  the  house-tops. 

II.  He  shews  the  peiniciousness  of  these  ways,  as  a  reason 
why  we  should  dread  them;  (?;.1.5.)  "My  son,  walk  not  thou  in 
the  way  with  them ;  do  not  associate  with  them ;  get,  and  keep, 
as  far  off  from  them  as  thou  canst,  refrahi  thy  foot' from  their 
valli,  do  not  fake  example  by  then),  nor  do  as  they  do."  Such 
js  the  corruption  of  our  nature,  that  our  foot  is  very  prone  to  stei) 
into  the  path  of  sin,  so  that  we  nnist  use  necessary  violence  uuoii 


oiiiselvcs  to  refrain  our  foot  from  it,  and  check  ourselves,  if  at  any 
time  we  take  the  least  step  towards  it.     Consider, 

1.  How  pernicious  their  way  is  in  its  own  nature;  (w.  16.) 
Their  feet  run  to  evil,  to  that  which  is  displeasing  to  God  and 
hurtful  to  mankind,  for  they  7nake  haste  to  shed  blood.  Note,  The 
way  of  sin  is  down-hill;  men  not  only  cannot  slop  themselves, 
but,  the  longer  they  continue  in  it,  the  iasler  they  run,  and  make 
haste  in  it,  as  if  they  were  afraid  they  should  not  do  mischief 
enough,  and  were  resolved  to  lose  no  time.  They  said  they 
would  proceed  leisurely,  (Let  n^  lay  wait  for  blood,  v.W.)  but 
thou  «ilt  find  they  are  all  in  haste,  so  much  has  Satan //Werf  their 
hearts. 

2.  How  jiernicidus  the  consequences  of  it  will  be.  They  are 
plaiidy  told  that  this  wicked  way  will  certainly  cud  in  their  own 
destruction,  and  yet  they  persist  in  it.  Herein,  (1.)  They  are 
like  the  silly  bird,  that  sees  the  net  sprea<l  to  take  her,  and  yet  it 
is  in  vain;  she  is  decoyed  into  it  by  the  bait,  and  will  not  take 
the  warning  which  her  own  eyes  gave  her,  y.  17.  But  we  think 
ourselves  of  more  value  than  many  sparrows,  and  therefore  should 
have  more  wit,  and  act  with  more  caution.  God  has  made  us 
tviser  than  the  fowls  of  heaven;  (Job,  35. 11.)  and  shall  we,  then, 
be  as  stupid  as  they?  (2.)  They  are  worse  than  the  birds,  and 
have  not  the  sense  which  «e  sirnelimes  perceive  them  to  have: 
for  the  fowler  knows  it  is  in  vain  to  lay  his  snare  in  the  sight  of 
the  bird,  and  therefore  he  has  arts  to  conceal  it.  But  the  sinner 
sees  ruin  at  the  end  of  his  way;  the  murderer,  the  thief,  see  the 
Jail  and  the  gallows  before  them,  nay,  they  might  see  hell  before 
them,  their  watchmen  tell  them  they  shall  surely  die,  but  it  is  to  no 
purpose;  they  rush  into  sin,  and  rush  on  in  it,  like  the  horse  into 
the  battle.  For  really  the  stone  they  roll  will  turn  upon  themselves, 
t'.  18, 19.  They  lay  wait,  and  lurk  privily,  for  the  blood  and  lives  o( 
others,  but  it  will  prove,  contrary  to  their  intention,  to  be  for  their 
oiiji  blood,  their  oivn  lives;  they  will  come,  at  length,  to  a  shameful 
end;  and,  if  they  escape  the  sword  of  the  magistrate,  yet  there 
is  a  divine  Nemesis  that  pursues  them.  Vengeance  suffers  them 
7tot  to  live.  Their  greediness  of  gain  hurries  them  upon  those 
practices  which  will  not  suffer  them  to  live  out  half  their  davs, 
but  will  cut  off  the  number  of  their  months  in  the  midst.  Thev 
have  little  reason  to  be  proud  of  their  property  in  that  which  takes 
away  the  life  of  the  owners,  and  then  passes  to  other  masters; 
antl  what  is  a  man  profiled,  though  he  gain  the  world,  if  he  lose 
his  life?  for  then  he  can  enjoy  the  world  no  longer;  much  less  if 
he  lose  his  soul,  and  that  be  drowned  in  destruction  and  perdition, 
as  multitudes  are  by  the  love  of  money. 

Now,  though  Solomon  specifies  only  the  temptation  to  rob  on 
the  highway,  yet  he  intends  hereby  to  warn  us  against  all  other 
evils  which  sinners  entice  men  to;  such  are  the  ways  of  the 
drunkards  and  unclean,  they  are  indulging  themselves  in  those 
pleasures  which  tend  to  their  ruin,  both  here  and  for  ever;  and, 
therefore,  consent  not  to  them. 

20.  Wisdom  crieth  without;  she  uttereth  her 
voice  in  the  stfeets:  21.  She  crieth  in  the  chief 
place  of  concourse,  in  the  openings  of  the  gates: 
in  the  city  she  uttereth  her  words,  sai/ing,  22.  How 
long,  ye  simple  ones,  will  ye  love  simplicity?  and 
the  scorners  delight  in  their  scorning,  and  fools 
hate  knowledge?  23.  Turn  you  at  my  reproof: 
behold  I  will  pour  out  my  Spirit  unto  you,  I 
will  make  known  my  words  unlo  you.  24.  Be- 
cause I  have  called,  and  ye  refused  ;  I  have 
stretched  out  my  hand,  and  no  man  regarded; 
2.5.  But  ye  have  set  at  nought  all  luy  counsel,  and 
would  none  of  my  reproof:  26.  I  also  will  laugh 
at  your  calamity  ;  I  will  mock  when  your  fear 
cometh;  27.  Wiien  your  fear  cometh  as  desola- 
tion, and  your  destruction  cometh  as  a  whirlwind; 


PROVERBS,  r. 


Wisdom's  Exliorlalioms 


K\\\o]\  (lisli-pss  and  aiij;tiisli  conietli  upon  you. 
23.  'I'lit-ii  sliall  llu;y  call  upon  me,  l)iit  1  will  not 
answer;  tiiey  shall  seek  me  early,  l>iit  they  shall  not 
find  me:  29.  For  that  they  hateil  knowledge,  and 
did  not  choose  the  fear  of  the  Lord:  30.  Tliey 
Mould  none  of  my  counsel:  they  despised  all  my 
reproof.  31.  Therefore  shall  they  eat  of  the  fruit 
of  their  own  way,  and  be  filled  with  their  own 
devices.  32.  For  the  turning'  away  of  the  sini|)le 
shall  slay  tliem,  and  the  prosperity  of  fools  shall 
destroy  tiiem.  33.  But  wlioso  hearkenelh  unto 
me  shall  dwell  safely,  and  shall  be  quiet  from  fear 
of  evil. 

Siilomon,  having  shewed  how  dangerous  it  is  to  hearken  to  llie 
leiiij)lali()ns  ot  Salan,  here  shews  how  dangerous  it  is  not  to 
liearkcn  to  the  calls  of  God,  which  we  shall  for  ever  rue  the 
neglect  of.     Observe, 

I.  By  wlioni  God  calls  to  us;  hy  wisdom.  It  is  iMsrfom  that 
crieth  icithont.  The  word  is  plural,  wisdoms,  for,  as  there  is 
infinite  wisdom  in  God,  so  there  is  the  manifold  wisdom  of  God, 
Epli.3. 10.  God  speaks  to  the  children  of  men  by  all  the  kiiuls 
of  wisdom,  and  as  in  every  will,  so  in  every  word,  of  God  there 
is  a  counsel.  1.  Human  understanding  is  wisdom,  the  light  and 
law  of  nature,  the  powers  and  faculties  of  reason,  and  the  office 
of  conscience.  Job,  38.36.  By  these  God  speaks  to  the  children 
of  men,  and  reasons  with  them;  The  spirit  of  a  man  is  thecundlv 
of  ike  Lord;  and,  wherever  men  go,  they  may  hear  a  voice  behind 
llieni,  saying,  Tiiis  is  the  way;  and  the  voice  of  conscience  is  the 
voice  of  God,  and  not  always  a  .still  small  voice,  but  sometimes  it 
cries.  2.  Civil  government  is  wisdom;  it  is  God's  ordinance, 
magistrates  are  his  vicegerents.  God,  by  David,  had  said  to  the 
fools.  Deal  not  foolishly,  Ps.  75. 4.  In  the  opening  of  the  gates, 
and  in  the  places  ofconcowse,  where  courts  were  kept,  the  jisdges, 
the  wisdom  of  the  nation,  call  to  wicked  people,  in  God's  name, 
to  repent  and  reform.  3.  Divine  revelation  is  wisdom ;  all  its 
dictates,  all  its  laws,  are  wise  as  wisdom  itself.  God  does,  bv 
the  written  word,  by  the  law  of  Moses,  which  sets  before  us  the 
blessing  and  the  curse,  l)y  the  priests'  lips  which  keep  knowledge, 
by  his  servants  the  prophets,  and  all  the  ministers  of  this  word, 
declare  his  mind  to  sinners,  and  give  them  warning  as  plainly  as 
that  which  is  proclaimed  in  the  sSreets  or  courts  of  Judicature  by 
the  criers.  God,  in  his  word,  not  only  opens  the  case,  but  argues 
it  with  the  children  of  men.  Come  now,  and  let  vs  reason  to- 
gether, Isa.  1.18.  4.  Christ  himself  is  Wisdom,  is  Wisdoms,  for 
in  him  are  hid  all  the  treasures  of  wisdom  and  knowledge,  and  he 
is  the  centre  of  all  divine  revelation,  not  only  the  essential  Wisdom, 
but  the  eternal  Word,  bv  whom  God  speaks  to  us,  and  to  whom 
he  has  committed  all  judgment ;  he  it  is,  therefore,  wlio  here 
both  pleads  with  sinners,  and  passes  sentence  on  them;  he  calls 
himself  U'tWom,   Luke,  7.35. 

II.  How  he  calls  to  us,  and  in  what  manner.  1.  Very  publicly, 
that  whosoever  hath  ears  to  hear  may  hear,  since  all  are  welcome 
to  take  the  benefit  of  what  is  said,  and  all  are  concerned  to  heed 
it.  The  rules  of  wisdom  are  |)ublishc<l  without  in  the  streets, 
not  in  the  schools  only,  or  in  the  palaces  of  princes,  but  in  the 
chief  places  of  concourse,  anions:  the  common  people,  that  |)ass 
and  repass  i7t  the  opening  of  the  gates,  and  in  the  city.  It  is 
comfortable  casting  the  net  of  the  gospel  there  wiiere  there  is  a 
multitude  of  fish,  in  hopes  that  then  some  will  be  inclosed.  This 
was  fulfilled  in  our  Lord  Jesus,  who  taught  openly  in  the  temple, 
and  in  crowds  of  people,  and  in  secret  said  nothing,  (John,  18.  20.) 
and  charged  his  ministers  to  proclaim  his  gospel  on  the  house-top, 
Matth.lO.  27.  God  says,  (Isa.  45. 19.)  I  have  not  spoken  in 
secret.  There  is  no  speech  or  language  where  wisdom's  i^oice  is 
not  heard.  Truth  seeks  not  corners,  nor  is  virtue  ashamed  of 
itself.  2.  Very  pathetically ;  she  cries,  and  again  she  cries,  as 
one  in  earnest;  Jesus  stood  and  cried.     She  utters  her  voice,  she 


utters  her  words  wilh  all  possililc  clearness  and  affection.     GoJ 

is  desiriiiis  to  be  heard  and  hee<led. 

III.   \\hal  lliecidl  ol  (iod  and  Christ  is. 

1.  He  reproves  sinners  for  lluir  fully,  and  their  olislinale  per- 
sisting in  it,  U.22.  Observe,  (I.)  Wlio  they  are  that  Wisdom 
here  i('|inives  and  CNposlidalrs  with.  In  general,  ihev  are  such 
as  are  siiiiplo,  and  therefore  rni^lil  justly  be  despised  ;  such  as  love 
simplicity,  and  Iberefore  mi^lit  jiislly  be  despaired  of;  but  we 
must  use  the  nieans  e\en  wilh  lliose  tliat  we  have  liltle  hopes  of, 
because  we  know  not  what  diiine  grri(e  mav  do.  Three  sorts  ol 
|)etsons  are  here  called  to;  [1.]  Simple  ones  that  love  simplicity. 
Sin  is  sim|)licity,  and  sinners  are  simple  ones;  they  do  foolishly, 
\erv  foolishly;  and  the  condition  of  lliose  is  very  bad,  who  \o\e 
simpliiilv,  are  fond  of  their  simple  notions  of  cood  and  evil,  their 
simple  prejudices  against  the  ways  of  (iod,  and  are  in  their  element 
when  they  are  doing  a  simple  Ihins:,  spnrling  themselves  in  their 
own  (lecei\'ings,  and  flattering  Ihenisehes  in  their  wickedness. 
[2.]  Scorners  Iknt  delight  in  scorning.  Proud  people  that  lake  a 
pleasure  in  hecloritig  all  about  them ;  jovial  peo|)le  that  banter  all 
mankind,  and  make  a  jest  of  every  thing  that  comes  in  their  way. 
But  scoffers  at  religion  are  especially  meant,  the  worst  of  sinners, 
that  scorn  to  submit  to  the  truths  and  laws  of  Christ,  and  to  the 
reproofs  and  admonitions  of  his  word,  and  lake  a  iiriilc  in  running 
don n  every  thing  Ihat  is  sacred  and  serious.  [3.]  Fools  that  hate 
knowledge.  None  but  fools  hate  knowledge;  those  only  are 
enemies  to  religion  that  do  not  Hudersland  it  aright.  And  thev 
are  the  worst  of  fools  that  bale  to  be  inslrnctwl  and  reformed, 
and  have  a  rooted  antipathy  to  serious  godliness.  (2.)  How  the 
reproof  is  expressed.  "How  long  will  ye  do  so?"  This  iu'pli'r'i, 
that  the  God  of  heaven  desires  the  conversion  and  reformation  o< 
sinners,  and  not  their  ruin  ;  Ihat  he  is  much  displeased  with  Iheir 
obstinacy  and  dilatoriness ;  Ihat  he  wails  to  be  gracious,  and  is 
willing  to  reason  the  case  with  them. 

2.  He  invites  them  to  repent,  and  become  w  isi»,  t'.23.  .And 
here,  (1.)  The  precept  is  plain  ;  Turn  you  at  my  reproof.  We  do 
not  make  a  right  iise  of  the  reproofs  that  are  given  us  for  that 
which  is  evil,  if  we  do  not  turn  from  it  to  that  which  is  good; 
for  this  end  the  reproof  was  given.  Turn,  return  to  ycuir  riiihl 
mind;  turn  to  Ciod,  turn  to  your  duty,  turn  and  live.  (2.)  The 
promises  are  very  encouraging.  They  that  love  sini))licity  find 
themselves  under  a  moral  impotency  to  change  their  own  mind 
and  way,  they  cannot  turn  by  any  power  of  their  ow n  ;  to  Ibis 
God  answers,  "Behold,  I  will  pour  out  my  Spirit  unto  you;  set 
yourselves  to  do  what  vou  can,  and  the  grace  of  God  shall  set  in 
with  you,  and  work  in  you  both  to  will  and  to  do  that  good  which, 
without  Ihat  grace,  you  could  not  do."  Help  thyself,  and  God 
will  help  thee;  stretch  forth  thy  whUercd  hand,  and  Christ  will 
strenathen  and  heal  it.  [l.]The  Author  of  this  grace  is  the 
Spirit,  and  that  is  promised;  J  will  pour  out  my  S/yirit  unto  you, 
as  oil,  as  water;  you  shall  have  the  Spirit  in  abundance,  rivers  oj 
living  water,  John,  7.  38.  Our  heavenly  Father  will  give  the  Holy 
Spirit  to  them  that  ask  him.  [2.]  The  means  of  this  grace  is 
the  word,  which,  if  we  take  it  aright,  will  turn  us;  it  is  therefore 
promised,  "/  icill  make  known  my  words  unto  yon,  not  only  speak 
them  to  you,  but  make  them  known,  give  you  to  understand  them." 
Note,  Special  grace  is  necessary  to  a  sincere  conversion.  But 
that  grace  shall  never  be  denied  to  any  that  honestly  seek  it,  and 
submit  to  it. 

3.  He  reads  the  floom  of  those  that  continue  obstinate  against 
all  these  means  and  methods  of  grace.  It  is  large  and  very  terriblf , 
u.  24..32.  Wisdom,  liaviu'j;  called  sinners  to  relurn,  pauses  s 
while,  to  see  what  effect  Ihe  call  has,  hearkens  and  hears;  but 
they  speak  not  aright,  (Jer.8.  6.)  and  therefore  she  goes  on  to  tcH 
them  what  will  be  in  the  end  hereof. 

(  ^  )  The  crime  is  recited,  and  it  is  liiiihly  provoking. 

see  what  it  is  for  which  judgment  will  be  given  against  impe- 
nitent sinners  in  '.he  great  day,  and  you  w  ill  say  they  deserve  it, 
and  the  Lord  is  risliteons  in  it.  It  is,  in  short,  rejecting  ClirisT. 
and  the  offers  of  his  grace  niid  refusing  to  submit  to  Ihe  terms  of 
his  6,ospel,  which  would  ha<e  saved  them  both  from  the  cur<e  ci 
the  law  of  God,  and  from  'he  dominion  of  the  law  of  sin. 


PROVERBS.  I,  II. 


VVisdcm's  Warninss, 


[l.j  Christ  called  to  them,  to  warn  tliem  of  their  danger;  he 
ttretched  out  his  hand  to  offer  them  mercy,  nay,  to  have  helped 
them  out  of  their  miserable  condition,  stretched  ovt  his  hand  for 
lliem  to  take  hold  of,  but  they  refused,  and  wo  7nan  regarded, 
some  were  careless,  and  never  heeded  it,  nor  took  notice  of  what 
was  said  to  lliem  ;  others  were  wilful,  and,  though  they  could  not 
avoid  healing  the  will  of  Christ,  yet  thev  gave  him  a  flat  denial, 
thev  refused,  v.  24.  They  were  i>i  love  with  their  folly,  and  would 
not  be  made  wise.  They  were  obstinate  to  all  the  methods  that 
were  taken  to  reclaim  them.  God  stretched  out  his  hand  in  mercies 
bestowed  upon  them,  and,  when  those  would  not  work  upon  them, 
in  corrections,  but  all  were  in  vain,  thev  regarded  the  operations 
of  his  hand  no  more  than  the  declarations  of  his  mouth. 

[2.]  Christ  reproved  and  counselled  them;  not  only  reproved 
them  for  what  they  did  amiss,  but  counselled  them  to  do  better, 
(lliose  are  repro(fs  of  instruction,  and  evidences  of  love  and  good- 
will,) but  they  set  at  nought  all  his  counsel,  as  not  worth  heeding, 
and  would  none  of  his  reproof;  as  if  it  were  below  them  to  be 
reproved  by  him,  and  as  if  they  had  never  done  any  thing  that 
deserved  reproof,  t).25.  This  is  repeated;  («.  30.)  "They  would 
none  of  my  counsel,  but  rejected  it  with  disdain  ;  they  called 
reproofs  reproaches,  and  took  them  amiss;  (Jer.6.10.)  nay,  thei/ 
despised  all  my  reproof,  as  if  it  were  all  a  jest,  and  not  worth 
taking  notice  of."  Note,  Those  are  marked  for  ruin  that  are  deaf 
to  reproof  and  good  counsel. 

[3.]  They  were  exhorted  to  submit  to  the  government  of  right 
reason  and  religion,  but  they  rebelled  against  both.  First,  Reason 
should  not  rule  them,  for  they  hated  knowledge,  (r.29.)  hated  the 
light  of  divine  truth,  because  it  discovered  to  them  the  evil  of  their 
deeds,  .John,  3. 20.  They  hated  to  be  told  that  which  they  could 
not  bear  to  know.  Secondly,  Religion  should  not  rule  Ihem,  for 
they  did  not  choose  the  fear  of  the  Lord,  but  chose  to  walk  in  the 
way  of  their  heart,  and  in  the  sight  of  their  eyes.  They  were 
pressed  to  set  God  oluays  before  them,  but  they  chose  rather  to  cast 
him  and  his  fear  behind  their  backs.  Note,  Those  who  do  not 
choose  the  fear  of  the  Loul,  shew  that  Ihey  have  no  knowledge. 

(2.)  The  sentence  is  pronounced,  and  it  is  certainly  ruining. 
They  that  will  not  submit  to  God's  government  will  certainly  perish 
under  his  wrath  and  curse,  and  the  gospel  itself  will  not  relieve 
them.  Thev  would  not  take  the  benefit  of  God's  mercy  when 
it  was  offered  them,  and  therefore  justly  fall  as  victims  to  his 
justice,  c/(.29. 1.  The  threatenings  here  will  have  their  full 
accomplishment  in  the  judgment  of  the  great  dav,  and  the  eternal 
misery  of  the  impenitent,  of  which  yet  there  are  some  earnesis  in 
present  judgments. 

[1.]  Now  sinners  are  in  prosperity,  and  secure;  they  live  at 
case,  and  set  sorrow  at  defiance.  But,  First,  Their  calamity  will 
come,  (i'.26.)  sickness  will  come,  and  those  diseases  which  they 
shall  apprehend  to  be  the  very  arrests  and  harbingers  of  death. 
Other  troubles  will  come,  in  mind,  in  estate,  which  will  convince 
them  of  their  folly  in  setting  God  at  a  distance.  Secondly,  Their 
calamity  will  put  them  into  a  great  fright.  Fear  seizes  them, 
and  they  apprehend  that  bad  will  be  worse.  When  public 
judgments  are  abroad,  the  sinnersin  Zion  are  afraid,  fearfulness 
surprises  the  hypocrites,  death  is  the  king  of  terrors  to  them  ; 
(Job,  15.  21,  <fcc. — 18.  ll,&c.)  this  fear  \vill  be  their  continual 
torment.  Thirdly,  According  to  their  fright  will  it  be  to  them. 
Their /ear  shall  come;  the  thing  they  were  afraid  of  shall  befall 
Ihem,  it  sliall  come  as  desolation,  as  a  mighty  deluge,  bearing 
down  all  before  it,  it  shall  be  their  destruction,  their  total  and 
final  destruction,  and  it  shall  come  as  a  whirlwind,  which  sud- 
denly and  forcibly  drives  away  all  the  chaff.  Note,  Those  that 
will  not  admit  the  fear  of  God,  lay  themselves  open  to  all  other 
fears,  and  their  fears  will  not  prove  causeless.  Fourthli/,  Their 
fright  will  then  be  turned  into  despair;  Distress  and  anguish  shall 
come  upon  them,  for,  being  fallen  into  the  pit  they  were  afraid  of, 
they  shall  see  no  way  to  escape,  r.27.  Saul  cries  out,  (2Sam.l.9.) 
Anguish  is  come  upon  me;  and  in  hell  there  is  weeping,  and  wail- 
ing, and  gnashing  of  teeth  for  anguish;  tribulation  and  anquish 
to  the  soul  of  the  sinner,  the  fruit  of  the  indignation  and  wrath  of 
the  righteout  God,  Rom.  2. 8, 9. 


[2.]  Now  God  pities  their  folly,  but  he  will  then  laugh  at  their 
calamity;  (i'.  26.)  "  I  also  will  huigh  nt  yjur  distress,  even  as  you 
laughed  at  my  counsel."  They  that  ridicule  religion  will  thereby 
but  make  themselves  ridiculous  before  all  the  world.  The  righteous 
will  laugh  at  them,  (Ps.52.6.)  for  God  himself  will.  It  intimates 
that  they  shall  be  for  ever  shut  out  of  God's  comjiassions;  they 
have  so  long  sinned  against  mercy,  that  they  have  now  quite  sinned 
it  away;  his  eye  shall  not  spare,  neither  will  he  have  pity.  Nay, 
his  justice  being  glorified  in  their  ruin,  he  will  be  jjleased  with 
it,  tliough  now  he  would  rather  ihoy  should  turn  and  live.  Ah, 
I  will  ease  me  of  mine  adversaries. 

[3.]  Now  God  is  ready  to  hear  their  prayers,  and  to  meet  them 
with  mercy,  if  they  would  but  seek  to  him  for  it;  but  then  the 
door  will  be  shut,  and  they  shall  cry  in  vain  ;  (ii.28.)  "  Then  shall 
they  cull  upon  me  when  it  is  too  late.  Lord,  Lord,  open  to  us. 
They  would  then  gladly  be  beholden  to  that  mercy  which  now  they 
reject  and  make  light  of;  but  I icill  not  answer,  because,  when 
I  called,  they  would  not  answer;"  all  the  answer  then  will  be. 
Depart  from  me,  I  know  you  not.  This  has  been  the  case  of  some 
even  in  this  life,  as  of  Saul,  whom  God  answered  not  by  Urim  or 
prophets;  but,  ordinarily,  while  there  is  life,  there  is  room  for 
prayer,  and  hope  of  speeding;  and  therefore  this  must  refer  to  the 
inexorable  justice  of  the  last  judgment.  Then  those  that  slighted 
God  will  seek  him  early,  earnestly,  but  in  vain  ;  they  shall  not 
find  him,  because  they  sought  him  not  when  he  might  be  found, 
Isa.55.6.     The  rich  man  in  hell  begged,  but  was  denied. 

[  4.]  Now  they  are  eager  upon  their  own  way,  and  fond  of  their 
own  devices;  but  then  they  will  have  enough  of  them,  (v. 31.) 
according  to  the  proverb,  Let  men  drink  as  they  brew;  they  shall 
eat  the  fruit  of  their  oion  way,  their  wages  shall  be  according 
to  their  work,  and,  as  was  their  choice,  so  shall  their  doom  be. 
Gal.  6.  7,8.  Note,  First,  There  is  a  natural  tendency  in  sin  to 
destruction.  Jam.  1.15.  Sinners  are  certainly  miserable,  if  they 
do  but  eat  the  fruit  cf  their  ow?i  way.  Secondly,  They  that  perish 
must  thank  themselves,  and  can  lay  no  blame  upon  anv  other.  It 
is  their  otvn  device,  let  them  make  their  boast  of  it.  God  chooses 
their  delusions,  Isa.  66. 4. 

[5.]  Now  they  value  themselves  upon  their  worldly  prosperity; 
but  then  that  shall  help  to  aggravate  their  ruin,  v.  32.  First, 
They  are  now  proud  that  they  can  turn  away  from  God,  and  get 
clear  of  the  restraints  of  religion ;  but,  that  every  thing  shall 
slay  them,  the  remembrance  of  it  shall  cut  them  to  the  heart. 
Secondly,  They  are  now  proud  of  their  own  security  and  sensuality ; 
but  the  ease  of  the  simple  (so  the  margin  reads  it)  shall  slay  them  ; 
the  more  secure  they  are,  the  more  certain  and  the  more  dreadful 
will  their  destruction  be,  a7id  the  prosperity  of  fools  shall  help  to 
destroy  ihem,  by  puffing  them  up  with  pride,  gluing  their  hearts 
to  the  world,  furnishing  them  with  fuel  for  their  lusts,  and  harden- 
ing their  hearts  in  their  evil  ways. 

4.  He  concludes  with  an  assurance  of  safety  and  happiness  to  all 
those  that  submit  to  the  instructions  of  wisdom;  (t;.  33.)  "  Whoso 
hearkeneth  unto  me,  and  will  be  ruled  by  me,  he  shall,"  (1.)  "Be 
safe;  he  shall  dwell  under  the  special  protection  of  Heaven,  so 
that  nothing  shall  do  him  any  real  hurt."  (2.)  "He  shall  beea.sy, 
and  have  no  disquieting  apprehensions  of  danger;  he  shall  not 
only  be  safe  from  evil,  but  quiet  from  the  fear  of  it."  Though  the 
earth  be  removed,  yet  shall  not  they  fear.  Would  we  be  safe  from 
evil,  and  quiet  from  the  fear  of  it  ?  let  religion  always  rule  us, 
and  the  word  of  God  be  our  counsellor.  That  is  the  way  to  dwell 
safely  in  this  world,  and  to  be  quiet  from  the  fear  of  evil  in  the 
other  world. 

CHAP.  II. 

Solomon,  having  foretold  the  destruction  of  those  who  are  obstinate  in  titeir  im- 
piety, in  this  chapter  applies  himself  to  those  tvho  are  iriHiiiy  to  be  faujfht ; 
and,  I.  He  shews  Ihem,  that,  if  they  uonld  dilii^entUj  use  the  means  <f  know- 
ledge and  grace,  Ihcy  should  obtain  of  God  the  knou-le(h^e  and  f;raee  which 
they  seek,  r.l..!).  //.  lie  shews  ihem  if  ultat  unsitrakahle  advantage  it 
would  be  to  them.  1.  It  would  preserve  them  from  the  snares  of  evil  men, 
(i).10..15.)  and  of  evil  ivonicn,  r.lC.lO.  II.  It  would  ilinct  Ihem  into, 
and  keep  Ihem  in,  the  way  nf  good  men,  r.20.  .22.  So  that,  in  this  chapter, 
wr  are  lanslil  both  how  to  get  uisdiim,  and  hnw  to  use  it  u-h;n  we  have  it,  that 
we  m-iy  nnlhir  seik  it,  nnr  receive  it,  in  vain. 


PROVERBS,  II.       The  Search  after  Wisrfom  encouraoed. 


i.1%/|'Y  son,  if  ihou  will  receivt;  my  words, 
.LtJ_  and  hide  my  commandments  with  thee; 
2.  So  that  thou  incline  thine  ear  nnto  wisdom,  and 
apply  thine  heart  to  nnderstundin^- ;  3.  Yea,  if 
ihou  criest  after  knowledge,  nud  liftest  np  thy 
voice  for  understanding;  4.  If  thou  seekest  her 
as  silver,  and  searchest  for  her  as /or  hid  treasures; 
5.  Then  shall  thou  understand  the  fear  of  the 
Lord,  and  find  the  knowledge  of  God.  6.  For 
the  Lord  giveth  wisdom:  out  of  his  mouth  cometh 
knowledge  and  understanding.  7.  He  layeth  up 
sound  wisdom  for  tiie  righteous:  he  is  a  buckler 
to  ihem  that  walk  uprightly.  8.  He  keepetli  the 
paths  of  judgment,  and  preserveth  the  way  of  his 
saints.  9.  Then  shall  thou  understand  righteous- 
ness, and  judgment,  and  equity:  yea,  every  good 
path. 

Job  liad  asketl,  long  before  tins,  Where  shall  nnsdom  be 
found?  Whence  cometh  nisdnm?  Jol),  2B.  12,  20.  He  bad  given 
this  ger.eral  answer,  (i>. 23.)  God  knoiceth  the  place  of  it;  but 
Solomon  bere  goes  furtber,  and  tells  us  both  where  we  may  find 
it,  ;rnd  bow  we  may  get  it. 

We  are  bere  told, 

I.  What  means  we  must  use,  that  we  may  obtain  wisdom. 

1.  We  must  closely  attend  to  Ibe  word  of  God,  for  that  is  ibe 
rord  of  wisdom,  which  is  able  to  make  us  wise  vnto  salvation, 
V.  1,2.  (1.)  We  must  be  convinced  that  the  words  of  God  are  the 
fountain  and  standard  of  wisdom  and  understanding,  and  that  we 
need  not  desire  to  be  wiser  than  they  will  make  us.  We  must 
incline  our  ear,  and  apply  our  hearts  to  them,  as  to  wisdom  and 
vvdcrslanding  itself:  many  wise  things  may  be  found  in  human 
compositions,  but  divine  revelation,  and  true  religion  built  upon 
it,  are  all  wisdom.  (2.)  We  must,  accordingly,  receive  the  word 
of  Gdd  with  all  readiness  of  mind,  and  bid  it  welcome,  even  the 
coMiniandnients  as  well  as  the  promises,  without  murmuring  or 
flispuliug.  Speak,  Lord,  for  thy  servant  hears.  (3.)  We  must 
liifle  tluui  with  us,  as  we  do  our  treasures,  which  we  are  afraid  of 
being  robbed  of.  We  must  not  onlv  receive,  but  retain,  the  word 
of  God,  and  lodge  it  in  our  hearts,  that  it  may  be  always  ready  to 
IIS.  (4.)  We  must  incline  our  ear  to  them;  we  must  lay  bold  on 
nil  opportunities  of  hearing  the  word  of  God,  and  listen  to  it  with 
attention  and  seriousness,  as  those  that  are  afraid  of  letting  it  slip. 
f  5.)  We  must  apply  our  hearts  to  them,  else  inclining  the  ear  to 
them  will  stand  us  in  no  stead. 

2.  We  must  be  much  in  prayer,  v. 3.  We  must  cry  after 
hnowledye,  as  one  that  is  ready  to  perish  for  hunger  begs  hard  for 
bread;  faint  desires  will  not  prevail,  we  must  be  importunate,  as 
those  that  know  the  worth  of  knowledge,  and  our  own  want  of  it. 
We  must  cry,  as  new-born  babes,  after  the  sincere  milk  of  the 
word,  iPet.  2.  2.  We  must  lift  our  voice  for  understanding,  lift 
it  up  to  heaven  ;  from  thence  these  good  and  perfect  gifts  must  lie 
expected,  Jam.  1.17.  Job,  38.  34.  We  must  give  ovr  voice  to 
understanding,  so  the  word  is;  speak  for  it,  vote  for  it;  submit 
the  tongue  to  the  command  of  wisdom;  we  must  consecrate  our 
voice  to  it;  having  applied  our  heart  to  it,  we  must  employ  our 
voice  in  seeking  for  it.  Solomon  could  write  prnbatum  est,  upon 
this  method;   he  praved  for  wisdom,  and  so  obtained  it. 

3.  We  must  be  willing  to  take  pains;  (t'.4.)  we  must  seek  it 
ns  silver,  preferring  it  far  before  all  the  wealth  of  this  world,  and 
labouring  in  search  of  it  as  those  who  dig  in  the  mines,  who 
undergo  great  toil,  and  run  great  hazards,  with  indefatigable 
niduslry  and  invincible  constancy  and  resolution,  in  pursuit  of  the 
I  re ;  or  as  those  who  will  be  rich,  rise  up  early,  and  sit  up  late, 
nrd  turn  every  stone  to  get  money,  and  fill  their  treasures.  Thus 
('ilicpiil  mist  we  be  ni  Uie  use  of  the  means  of  knowledge, 
V  liuwirg  on  to  knciW  Ihc  Lord. 


II.  What  success  we  may  hope  for  in  the  use  of  these  means; 
our  l.ibour  shall  not  be  in  vain;  for,  1.  We  shall  know  bow  to 
maintain  our  acqiiainlante  and  coninninion  with  (jod  ;  "  7'hou 
slialt  understand  the  fear  of  the  Lord;  (v.  5.)  Ihou  shall  know  Iidw 
to  i\(irslnp  liiui  aright,  shall  be  led  into  the  meaning  and  nivslery 
of  every  ordinance,  and  be  enabled  to  answer  the  mil  of  its  insliiu- 
tiiin."  Thou  slialt  find  the  knowledge  of  God,  which  is  neccssarv 
to  our  fearing  biui  aright.  It  concerns  us  to  uudersliiud  how  much 
it  is  our  interest  to  know  God,  and  to  evidrnce  it  l)y  a<jrecable 
affections  toward  him,  and  adorations  of  him.  2.  We  shall  know 
bow  to  carry  it  aright  towards  all  men;  (».!).)  "  Thou  shuU 
understand,  bv  the  word  of  God,  righteousness,  and  jntlr/ment,  and 
equity;  shall  learn  Ihose  principlesof  Jiisiice,  and  charity,  and  tair 
dealing,  which  shall  guide  and  govern  thee  in  the  whole  course  of 
thy  conversation,  shall  make  thee  fit  for  every  relation,  every 
business,  and  faithful  to  every  trust.  It  shall  give  thee  not  only  a 
right  notion  of  justice,  but  a  disposition  to  practise  it,  and  to  render 
to  all  their  due;  for  those  that  do  not  do  justly,  do  not  riglillv 
understand  it."  This  will  lead  them  into  every  good  path.,  for  the 
scripture  will  make  the  man  of  God  perfect.  Note,  Those  have 
the  best  knowledge  who  know  their  duty,  Ps.  111.  10. 

HI.  What  ground  we  have  to  hope  for  this  success  in  our 
puisiiils  of  wisdom;  we  must  take  our  eneourigement  herein 
from  God  only,  v.  6.  .8. 

1 .  Gild  has  wisdom  to  bestow,  v.  6.  The  Lord  not  only  is  wise 
himself,  but  he  gives  icisdom,  and  that  is  more  than  the  wisest 
men  in  the  world  can  do,  for  it  is  God's  prerogative  to  open  the 
understanding.  All  the  wisdom  that  is  in  any  creature  is  his  gift, 
his  free  gift,  and  he  gives  it  liberally,  (Jam.  1.5.)  has  given  it  to 
many,  and  is  still  giving  it;  to  him,  therefore,  let  us  apply  our- 
selves for  it. 

2.  He  has  blessed  the  world  with  a  revelation  of  his  will.  Out 
of  his  mouth,  by  the  law  and  the  prophets,  by  the  written  word, 
and  by  bis  ministers,  both  which  are  his  mouth  to  the  childief 
of  men,  come  knowledge  and  understanding ;  such  a  discovery  ot 
truth  and  good,  as,  if  we  admit  and  receive  the  impressions  of  it, 
will  make  us  truly  knowing  and  intelligent.  It  is  both  an  engage- 
ment, and  an  encouragement,  to  search  after  wisdom,  that  we 
have  the  scriptures  to  search,  in  which  we  may  find  it  if  we  seek 
it  diligently. 

3.  He  has  particularly  provided  that  good  men,  who  are  sincerely 
disposed  to  do  hiswill,  shall  havethat  knowledge  and  understanding 
which  are  necessary  for  them,  John, 7. 17.  Let  them  seek,  and 
they  shall  find  it,  let  them  ask,  and  it  shall  be  given  them,  v.l,  8. 
Observe  here,  ( 1.)  Who  they  are  that  are  thus  favoured.  They 
are  the  righteous,  on  whom  the  image  of  God  is  renewed,  which 
consists  in  righteousness;  and  those  who  walk  uprightly,  who 
are  honest  in  their  dealings  both  with  God  and  man,  and  make 
conscience  of  doing  their  duty  as  far  as  they  know  it.  They  are 
his  saints,  devoted  to  his  honour,  and  set  apart  for  his  service. 
(2.)Wliat  it  is  that  is  provided  for  them.  [1.]  Instruction.  The 
means  of  wisdom  are  given  to  all,  but  wisdom  itself,  sound  uisdo7n, 
is  laid  up  for  the  righteous,  laid  up  in  Christ  their  Head,  in  whom 
are  hid  all  the  treasures  of  wisdom  and  knowledge,  and  who  is  made 
of  God  to  us  Wisdom.  The  same  that  is  the  Spirit  of  revelation 
in  the  word,  is  a  Spirit  of  vvisdom  in  the  souls  of  them  that  arc 
sanctified  ;  that  wisdom  of  the  prudent,  which  is  to  understand  bis 
way;  and  it  is  sound  wisdom,  its  foundations  firm,  its  principles 
solid,  and  its  products  of  lasting  advantage.  [2.]  Satisfaction. 
Some  read  it,  lie  lays  up  substance  for  the  righteous,  not  only 
substantial  knowledge,  but  substantial  happiness  and  comfort 
Prov.  8.21.  Riches  are  ihinss  that  are  not,  and  Ihey  that  have 
them  only  fancy  themselves  happy ;  but  what  is  laid  up,  in  the 
promises  and  in  heaven,  for  the  righteous,  will  make  them  truly, 
tborougblv,  and  eternally,  happy.  [3.]  Protection.  Even  they  who 
walk  upric/htli/  mav  be  broiiabtinlo  danger,  for  the  trial  of  their 
faith,  but  G<id  is,  and  will  be,  a  Buckler  to  them,  so  that  nothing 
(hat  happens  to  them,  shall  do  them  any  real  hurt,  or  possess  them 
with  any  terrific  apprehensions;  they  are  safe,  and  they  shall  think 
themselves  so.  Fear  not,  Abraham,  lam  thy  Shield.  It  is  their 
way,  the  paths  of  judgment  in  which   they  walk,  that   the  I/)ril 


PROVERBS,  II.  The  Benefits  conferred  by  Wisdom. 


knows,  and  owns,  and  takes  care  of.  [4.]  Grace  to  persevere  to 
the  end.  If  we  depend  upon  God,  and  seek  lo  him  for  wisdom, 
he  will  uphold  us  in  our  inlegrity,  will  enable  us  to  keep  the  paths 
of  jvdqnienf,  however  we  may  be  tempted  to  turn  aside  out  of 
(hem ;  for  he  preserves  the  way  of  his  saints,  that  it  be  not 
perverted,  and  so  preserves  them  in  it  safe  and  blameless  to  his 
heavenly  kinsdom.  The  assurances  God  has  given  us  of  his  grace, 
if  (liilv  improved,  will  excite  and  quicken  our  endeavours  in  doing 
our  dutv.     Worit  out  your  salvation,  for  God  works  in  you. 

10.  Wiien  wisdom  enteretli  into  tliine  heart,  and 
knowledge  is  pleasant  unto  thy  sonl;  11.  Discre- 
tion shall  preserve  tliee,  understanding-  shall  keep 
thee:  12.  To  deliver  thee  from  the  way  of  the 
evil  mati,  from  (he  man  that  speaketh  froward 
things;  13.  Wlio  leave  tht5  paths  of  uprightness, 
to  walk  in  the  ways  of  darkness;  14.  Who  rejoice 
to  do  evil,  and  delight  in  the  frowardness  of  the 
wicked;  15.  Whose  ways  nre  crooked,  and  thefj 
froward  in  tlieir  paths:  16.  To  deliver  thee  from 
the  strange  woman,  even  from  tiie  stranger  irhicli 
flatleretli  with  her  words ;  17.  Which  forsaketh  tlie 
guide  of  her  youth,  and  forgetteth  the  covenant  of 
her  God.  18.  For  her  house  iiiclinetli  unto  death, 
and  her  paths  unto  the  dead.  19.  None  that  go 
unto  her  return  again,  neither  take  they  hold  of 
the  paths  of  hfe.  20.  Tiiat  thou  mayest  walk  in 
(he  way  of  good  men,  and  keej)  the  paths  of  the 
righteous.  21.  For  the  upright  shall  dwell  in  the 
land,  and  the  perfect  shall  remain  in  it.  22.  But 
the  wicked  shall  be  cutoff  from  the  earth,  and  the 
transgressors  shall  be  rooted  out  of  it. 

The  scojie  of  these  verses  is  to  shew,  1.  What  great  advantage 
true  wisiloni  will  be  of  to  ns;  it  will  keep  ns  from  the  paths  of  sin, 
which  lend  to  ruin,  and  will  therein  do  us  a  greater  kindness  than 
if  it  enriched  us  with  all  the  wealth  of  the  world.  2.  What  good 
use  we  should  make  of  the  wisdom  God  gives  us;  we  must  use  it 
for  our  own  guidance  in  the  paths  of  virtue,  and  for  the  arming  of 
us  against  teni|)tations  of  every  kind.  3.  By  what  rules  we  may 
try  ourselves,  whether  we  have  this  wisdom  or  no;  this  tree  will 
be  known  by  its  fruits;  if  we  be  truly  wise,  it  will  appear  by  our 
care  to  avoid  all  c\  i!  company  and  evil  practices. 

This  wisdom  will  be  of  use  to  us, 

I.  For  our  preservation  from  evil,  from  the  evil  of  sin,  and  con- 
sequently from  the  evil  of  trouble  that  attends  it.  In  general, 
(u.  10,  11.)  "When  wisdom  has  entire  possession  of  thee,  it  will 
keep  thee."  And  when  has  it  an  entire  possession  of  us?  l.When 
It  has  dominion  over  us  ;  when  it  not  only  fills  the  head  with 
notions,  but  enters  into  the  heart,  and  has  a  commanding  power 
and  influence  upon  that ;  when  it  is  upon  the  throne  there,  and 
gives  law  to  the  affections  and  passions;  when  it  enters  into  the 
heart,  as  the  haven  into  the  dough,  to  diffuse  its  relish  there,  and 
to  cliange  it  into  its  own  image;  then  it  is  likely  to  do  us  good. 
2.  When  we  have  delight  in  it  :  when  knowledge  becomes  pleasant 
to  the  soul;  "Wiicn  thou  bcginiicst  to  relish  it  as  the  moslagreea'l)!e 
enlertainniciit,  and  art  subject  to  its  rules,  of  choice,  and  with 
satisfaction  :  when  thou  callest  the  practice  of  virtue,  not  a  iluvery 
and  a  task,  but  lihirly  and  pleasure,  and  a  life  of  serious  godliness 
the  most  comfortable  life  a  man  can  live  in  this  world,  then  thou 
wilt  find  llie  benefit  of  ';."  Though  its  restraints  should  be  in  some 
respects  unpleasant  to  the  hndy,  \rt  even  those  must  be  pleasant  to 
the  sonl.  When  it  is  come  lo  tliis,  with  us,  discretion  shall  pre- 
serve ns,  and  keep  ns.  God  keeps  the.  nay  oj  fiis  saints,  (v.  0.)  bv 
giving  Ihein  discretion  to  keep  out  of  harm's  way,  to  keep  them- 
selves, that  the  wicked  one  touch  them  not.  Note,  A  princi|)le  of 
grace  reigning  in  the  heart,  will  be  a  jxjwcrfid  preservative  both 


against  corruptions  within  and  temptations  without,  Eccl.  9. 1 6, 1 8. 
More  particularly,  wisdom  will  preserve  us, 

(1.)  From  men  of  corrupt  jjrinciples;  atheistical,  profane,  men, 
who  make  it  their  Jjusiness  to  debauch  young  men's  judiiinents, 
and  instil  into  their  minds  prejudices  against  religion,  and  argu- 
ments for  vice.  "  It  will  deliver  thee  from  the  way  of  the  evil 
man:  (u.  12.)  and  a  blessed  deliverance  it  will  be,  as  from  the 
very  jaws  of  death, /;om  the  way  in  which  he  walks,  and  in  which 
he  would  persuade  thee  to  walk."  The  enemy  is  spoken  of  as 
one,  (u.l2.)  tin  evil  7nau,  l)ut  afterward  as  manv  ;  (w.  13.)  there 
is  a  club,  a  gang,  of  them,  that  are  in  confederacy  against  leligion, 
and  join  hand  in  hand  for  the  support  of  the  Devil's  kingdom  and 
the  interests  of  it. 

[1.]  They  have  a  spirit  of  contradiction  to  that  which  is  good  : 
they  speak  froward  tfiinys;  they  say  all  they  can  against  religion, 
both  to  shew  their  own  enmity  to  it,  and  to  dissuade  others  from 
it.  They  are  advocates  for  Satan,  they  jdead  for  Baal,  and  pervert 
the  right  ways  of  the  Lord.  How  peevishly  will  profane  wils 
argue  for  sin ;  and  with  what  frowardness  will  they  carp  at  the 
word  of  God  !  Wisdom  will  keep  ns  either  from  conversing  with 
such  men,  or  at  least  from  being  insnared  by  them. 

[2.]Thevare  themselves  apostates  from  that  which  is  good, 
and  such  are  commonly  the  most  malicious  and  dangerous  enemies 
religion  has;  witness  Julian;  (o.  13.)  They  leave  the  paths  oj 
vpriyhfness,  which  thev  were  trained  up  in,  and  had  set  out  in; 
shake  off  the  influences  of  their  education,  and  break  off  the  thread 
of  their  hopeful  beginnings,  to  walk  in  the  ivays  of  darkness,  in  those 
wicked  wa\s  which  hate  the  light,  in  which  men  are  led  blinilfold 
l)y  ignorance  and  error,  and  which  lead  men  into  utter  darkness. 
The  wavs  of  sin  are  wavs  of  darkness,  uncomfortable  and  unsafe; 
what  fools  are  thev  that  leave  the  plain,  jdeasanf,  lightsome,  paths 
of  npriffhtness,  to  walk  in  those  ways  I   Ps.82.5.   1  John, 2. 11. 

[3.]  Thev  take  a  pleasure  in  sin  ;  both  in  committing  it  them- 
selves, and  in  seeing  others  commit  it;  (i\  14.)  They  rejoice  in  an 
opportunity  to  do  evil,  and  in  the  accomplishment  and  success  of 
any  wicked  project.  It  is  sport  to  a  fool  to  do  mischief;  nor  is 
any  sight  more  grateful  to  them,  than  to  see  the  jrou-ardness  oj 
the  wicked;  to  see  those  that  are  hopeful  drawn  inti  the  ways  of 
sin,  and  then  to  see  them  hardened  and  confirmed  i_i  those  ways. 
They  are  pleased  if  they  can  discern  that  the  Devil's  kingdom 
gets  ground  ;  (see  Rom.  1.  32.)  such  a  height  of  impiety  are  they 
arrived  at. 

[4.] They  are  resolute  in  sin;  (w.  15.)  Their  ivays  are  crooked, 
a  great  many  windings  and  turnings  to  escape  the  pursuit  of  their 
convictions,  and  break  the  force  of  them;  some  sly  excuse,  some 
sidjtie  evasion  or  other,  their  deceithil  hearts  furnish  them  with, 
for  the  strengthening  of  tlieir  hands  in  their  wickedness;  and,  in 
the  crooked  mazes  of  that  labyrinth,  they  secure  themselves  from 
the  arrests  of  God's  word  and  their  own  consciences ;  for  they  are 
froward  in  their  paths,  they  are  resolved  to  go  on  in  them,  what- 
ever is  said  against  it.  Every  wise  man  will  shun  the  company  of 
such  as  these. 

(2.)  From  women  of  corrupt  practices.  The  former  lead  to 
spiritual  wickednesses,  the  lusts  of  the  unsanctified  mind  ;  lliese 
lead  to  fleshly  lusts,  which  defile  the  body,  that  living  temple,  hut 
withal  war  ag-ainst  the  soul.  The  adulteress  is  here  called  the 
strange  woman,  because  no  man  that  has  any  wisdom  or  goodness 
in  him,  will  ha\e  any  acquaintance  with  her;  she  is  to  be  shunned 
by  every  Israelite,  as  if  she  were  a  heathen,  and  a  strnuger  to 
that  sacred  commonweallli.  A  stravfje  wonia7i  indeed!  utterly 
estranged  from  all  |)rlnciples  of  reason,  virtue,  and  honour. 

It  is  a  great  mercy  to  be  delivered  from  the  alhirements  of  the 
adulteress,  considering, 

[1.]  How  false  she  is.  Who  will  have  any  dealings  with  those 
that  are  made  up  of  treachery  '>.  She  is  a  strange  woman  ;  for,  Jlrst, 
She  is  false  to  him  whom  slie  entices;  she  speaks  fair,  tells  him 
how  much  she  admires  him  above  any  man,  and  what  a  kindness 
she  has  for  him  ;  but  she  flatters  tcith  her  words,  she  has  no  true 
affection  for  him,  nor  any  desire  of  his  welfare,  any  more  than 
Delilah  had  of  Samsons ;  all  she  designs,  is,  to  pick  his  pocket,  and 
gratify  a  base  hist  of  her  ow  n.  Secondly,  She  is  false  lo  her  husband, 


and  violates  the  sacred  obligation  she  lies  under  to  him ;  he  was 
the  guide  of  her  youth,  bv  luarryina;  him  she  chose  him  to  be  so, 
ami  subniilted  herself  to  his  conduct,  \\ith  a  promise  to  attend  him 
only,  and  forsake  all  other;   but  siie  \\?l^  forsaken  him,  and  there- 
fore it  (aniiot   be   thou<:lit  tlial  she  should  be  faithful  to  any  one 
else;    and   whoever  entertains   her   is  partaker  with   her  in    her 
falsehood.      Thirdly,  She  is  false  to  God  himself;  s,\\c forgets  the 
covenant  of  her  God,  the  marriage-covenant,  (u.  17.)  to  which  God 
(s  not  only  a  Witness,  but  a  Party,  for  he  having   instituted   the 
ordinance,   both  sides  vow  to  him  to  be  true  to  each  other.      It  is 
not    her  liusban<l   only  that   she   sins  against,  but  her  God,  who 
therefore  will  judge  whoremongers  and  adulterers,   because  they 
despise  the  oath,  and  break  the  covenant,  Ezek.  17.18.  Mai. 2. 14. 
[■2.]  How  fatal  it  will  pi-ove  to  those  that  fall  in  league  with  her, 
D.  18, 19.     Let   the   sufferings   of   others   be   our  warnings;  take 
heed  of  the  sin  of  v>horedom;   for,  Fiisf,  The  ruin  of  those  who 
are  guilty  of  it  is  certain  and  unavoidable,  if  they  do  not  repent. 
It  is  a  sin  that  has  a  direct  tendency  to  the  killing  of  the  soul,  the 
extinguishing  of  all  good  affections  and  dispositions  in  it,  and  the 
exposing  of  it  to  the  wrath  and  curse  of  God,  and  the  sword  of  his 
justice.      They  that   live  in    forbidden   pleasures  are  dead  while 
they  live.     Let  discretion  preserve  every  man,  not   onlv  fnmi  the 
evil  woman,   but   from   the   evil    house,    for   the  house  inclines  to 
death,  it  is  in  the  road  that  leads  directly  to  eternal  death  ;  and  her 
paths  unto  Rephaim,  to  the  giants,  so  some  read  it,  the  sinners  of 
the  old  world,  who,  living  in   luxury  and  excess  of  riot,  were  cut 
down  out  of  time,  and  their  foundation  overthrown  with  a  flood. 
Our  Lord  Jesus  deters  us  from  sinful  pleasures,  with  the  considera- 
tion of  everlasting  torments  which  follow   them,  n-here  the  worm 
dies  not,  nor  is  the  fire  qnenched.  See  Matth.  5. 28, 29.    Seeondly, 
Their  repentance  and  recovery  are  extremely  hazardous;  none,  or 
next  to  none,  that  go  vnto  her,  return  again.     It  is  very  rare  that 
any  who  are  caught  in  this  snare  of  tiie  Devil   recover  themselves, 
so  much   is  the  heart   hardened,  and   the  mind    blinded,    by  the 
deceitfulness  of  this  sin.     Having  once  lost  their  hold  of  the  paths 
of  life,  they  know  not    how  to  take  hold  of  them   again,  but  arc 
perfectly  besotted  and  bewitched  with  those  bass  lusts. 

Many  learned  interpreters  think  that  this  caution  against  the 
strange  woman,  beside  the  literal  sense,  is  to  be  understood 
figuratively,  as  a  caution,  1.  Against  idolatry,  which  is  spiritual 
whoredom.  Wisdom  will  keep  thee  from  all  familiarity  yvith  the 
worshippers  of  images,  and  all  inclination  to  join  with  them, 
which  had  for  many  ages  been  of  such  pernicious  consequence 
to  Israel,  and  proved  so  to  Solomon  himself.  2.  Against  the 
debauching  of  t«he  intellectual  powers  and  faculties  of  the  soul,  by 
the  lusts  and  appetites  of  the  body.  Wisdom  will  keep  thee  from 
being  captivated  by  llie  carnal  mind,  and  from  subjecting  the  spirit 
to  tiie  dominion  of  the  flesh,  that  notorious  adulteress  which 
forsakes  its  guide,  violates  the  covenant  of  our  God,  which  inclines 
to  death,  and  which,  when  it  has  got  an  undisturbed  dominion, 
makes  the  case  of  the  soul  desperate. 

II.  This  wisdom  will   l)e  of  use   to  guide  and  direct  us   in   that 

which  is  good;  (('.20.)  That  thou  maycst  walk  in  the  way  of  good  \ 

men.     We  must  therefore  avoid  the  w.iv  of  the  evil  man,  and  the 

ttrange  tcoinan,  that  we  may  walk  in   good  ways;  we  must  there-  ' 

fore  cease  to  do  evil,  that  «e  may  learn  to  do  we/l.    Note,  1. There 

is  a  way  which   is  |)eculiarly  llie  way  of  good   men,  the  way  in 

which   good   men,   as  such,  and  as   far  as   they  have  reallv  been 

Buch,  have  always  walked.     2.  It  will  be  our  wisdom  to  walk  in  that  : 

way,  to  ask  for  the  good  old  way,  and  walk  therein,  Jer.  C.  lo  I 

Heb.6.  12. — 12.1.     And   we  must  not  only  walk  in  that  way    ; 

while,  but  we  must  keep  it,  keep  in  it,  and  never  turn  aside  outol 

it:    The  paths  of  the  righteous  are  the  paths  of  life,  which  all  that 

are  wise,  having  taken  hold  of,  will  keep  their  hold  of;   "  That 

•'thou  niayest  imitate  those  excellent  persons,  the  patriarchs  ami 

••  prophets,  (so  Bishop  Patrick  paraphrases  it,)  and  be  preserved 

"  in  the  paths  of  those  righteous  men  who  followed  after  them." 

We  nmst  not  only  choose  our   way  in  general,  by  the  good 
examples  of  the  saints,  but  must  also  take  directions  from  them  in 
<he  choice  of  our  particular   paths ;   observe   the   track,  and  gc 
forth  by  the  footsteps  of  the  flock. 
VOL.  II.  221 


PROVERBS,   II,   III.       The  Benefits  coiifened  by  Wisdom. 

Two  reasons  are  here  given  why  we  should  thus  choose. 

( 1.)  Because  men's  integrity  will  be  their  establishment,  v.  21. 
It  will  i)e  the  establishment,  [l.]Of  their  persons;  The  upright 
shall  dwell  in  the  land,  peaceably  and  quietly,  as  long  as  they  live ; 
and  their  uprightness  will  contribute  to  it,  as  it  settles  their  minds! 
guides  their  counsels,  gains  them  the  good-will  of  their  neighbours, 
and  entitles  them  to  God's  special  favour.  [  2.]  Of  their  families; 
The  perfect,  in  their  posterity,  shall  remain  in  it.  They  shall 
dwell  and  remain  for  ever  in  the  heavenly  Canaan,  of  which  the 
earthly  one  was  but  a  type. 

(2.)  Because  men's  iniquity  will  be  their  destruction,  r.22.  See 
w  hat  comes  of  the  wicked,  who  choose  the  way  of  the  evil  man ; 
Ihey  shall  be  cut  off,  not  only  from  heaven  hereafter,  and  all  hopes 
of  that,  but/ro»t  the  earth  now,  on  which  they  set  tlieir  affections, 
and  in  which  they  lay  up  their  treasure.  They  think  to  take  root 
in  it,  but  they  and  their  families  shall  be  rooted  out  of  it,  in  judg- 
ment to  them,  but  in  mercy  to  the  earth.  There  is  a  day  coming, 
which  shall  leave  them  neither  root  nor  branch,  Mai.  4.1.  Let 
that  wisdom  then  enter  into  our  hearts,  and  be  pleasant  to  our 
souls,  which  »vill  keep  us  out  of  a  way  that  will  end  thus. 


CHAP.  III. 

This  t'/m/ilcr  is  one  of  (he  most  excrllenl  in  nil  this  book  ;  both  for  argument  to 
persuatle  us  to  be  religinus,  and  fur  direction  therein.  I.  We  must  be  cimstaiil 
to  our  dull/,  because  that  is  the  way  to  be  happy,  v.  1 .  .4.  II.  We  must  live 
a  life  of  deptudcuce  upon  God,  because  that  is  the  tvaij  to  be  safe,  f.  5. 
///.  We  must  keep  up  the  fear  of  God,  because  that  is  the  tray  to  be  healthful, 
e.  7,8.  IV.  We  must  serve  God  leilh  our  estates,  because  that  is  the  way 
tn  be  rich,  v.  0, 10.  V.  We  must  bear  njflictions  well,  because  that  is  the  way 
to  get  good  by  them,  v.  II,  12.  VI.  We  must  take  pains  to  obtain  wisdom, 
because  that  is  the  way  to  gain  her,  and  to  gain  by  her,  r.  1 3 . .  20.  VII.  We 
must  always  govern  ourselves  by  the  rules  of  wisdom,  i/  right  reason  and 
religion,  because  that  is  the  way  to  be  always  easy,  v.  21.. 20.  VIll.  We 
must  do  all  the  good  we  can,  and  no  hurt,  to  our  neighbours,  because,  according 
as  men  are  just  or  unjust,  cliaritable  or  uncharitable,  humble  or  Iiauglity, 
accordingly  tliey  shall  receive  of  God,  r.27.  .3.5.  From  all  which  it  appears 
wimt  a  tendency  religion  has  to  make  men  both  blessed  utid  blessings. 

1.  IVTYsoii,  forget  not  ray  law;  but  let  thine 
JLtX  heart  keep  my  commandments:  2.  For 
length  of  day.s,  and  long  life,  and  peace,  shall  they 
add  to  thee.  3.  Let  not  mercy  and  trutli  forsake 
thee:  bind  them  about  thy  neck;  write  thern 
upon  the  table  of  thine  heart:  4.  So  shalt  thou 
find  favour  and  good  understanding  in  the  sight  of 
God  and  man.  5.  Trust  in  the  Lord  with  all 
thine  heart;  and  lean  not  unto  thine  own  under- 
standing. 6.  In  all  thy  ways  acknowledge  him, 
and  he  shall  direct  thy  paths. 

We  are  here  taught  to  live  a  life  of  communion  with  God  ;  and 
without  controversy  great  is  this  mystery  of  godliness,  and  of  great 
consequence  to  us,  and,  as  is  hero  shewed,  will  be  of  unspeakable 
advantage. 

I.  We  must  have  a  continual  regard  to  God's  precepts,  i\  1,  2. 

We  must,  1.  Fix  God's  law,  and  his  commandments,  as  our 
rule,  bv  which  we  will  in  every  thing  be  ruled,  and  to  which  we 
will  yield  obedience.  2.  We  must  acquaint  ourselves  with  them; 
for  we  cannot  be  said  to  forget  that  which  we  never  knew.  3.  We 
must  remember  them  so  that  they  may  be  ready  to  us  whenever  we 
have  occasion  to  use  them.  4.  Our  wills  and  affections  must  be 
subject  to  then),  and  must  in  every  thing  conform  to  them.  Not 
only  our  heads,  but  our  hearts,  must  keep  God's  commatidwcnts ; 
in  them,  as  in  the  ark  of  the  testimony,  both  the  tables  of  the  law 
must  be  deposited. 

To  encourage  us  to  submit  ourselves  to  all  the  restraints  and 
injunctions  of  the  divine  law,  we  are  assured,  r.  2.  that  it  is  the 
certain  way  to  long  life  and  prosperity.  (l.)It  is  the  way  to  be 
long-lived.  God's  commandments  shall  add  to  us  length  of  days  : 
to  a  good  useful  life  on  earth,  they  shall  add  an  eternal  life  in 
heaven,    length  of  dat/s  for  ever  and  ever,  Ps.  21.4.     God  shall 


FKOVEJjr.S    lil. 


jjevoul  LJ;i!)ils  ix'Cinnmended. 


tc   cur  Life  and  i\u.  F.cn^th  of  onr  (fays,  3n<(  (tint  uill   be  m«iee<i  1|  Ifiankrulness.     />;  atlonr  tvays  lliat  provt  cross  and  uncomforj-ibtt-, 
Jon^life,  wHh  an  addition.    15iit,  l)fc-ause  loiialli  of  <l:iys  may  pos-  l|  and  lliat  are  hedged  up  with  horns,  we  must  acknowledge  God  with 

Fihly  become  a  burllieii  and  a  trouble,  it  is  promised,  (2.)  1  hat  it  '  =■■•'■""'"'• —     ^ ■'  ■  ^.     ■     .     ■ 

sliall  prove  the  wav  to  be  easv  too,  so  that  even  the  davs  of  old  age 
shall  n(i\.  be  e»il  days,  lii.'t  days  in  which  thou  shait  have  pleasure  ; 
Pence  skallthey  be  conlinuallvarff/Z/i^  in  fkee.  Asgrace  increases, 
peace  shall ;  and  of  the  increase  of  Christ's  ijovernmevt  and  peace, 
in  the  heart  as  well  as  in  the  world,  there  shall  be  no  end.  Great 
and  growing  ■peace  have  Ihri/  that  Ini-c  the  taw. 

]].  We  must  have  a  cnnlinual  reuncd  lo  fiod's  prorni'srs,  which 
ao  afong  with  his  precepts,  .':iid  iirc   lo  lie  !ccei\ed,  and  retained. 


'  submission.  O'.ii  .-ye  must  be  ever  toward  God,  to  him  we  must, 
in  every  thing,  make  our  requests  known,  as  Jephthah  uttered  all 
his  xDords  before  the  Lorain  Mizpeh,  Judg.  11.  11. 

For  our  encouragement  to  do  this,  it  is  promised,  "  He  shall 
direct  ihy  paths;  so  that  t'ly  way  shall  be  safe  and  good,  and  the 
issue  happy  at  last."  Note,  They  that  put  themselves  under  a 
divine  guidance,  shall  always  have  the  benefit  of  it.  God  wili 
give  them  that  wisdom  which  is  profitable  to  direct,  so  that  thev 
shall  not  tcirn  aside  into  the  liy-palhs  of  sin,  and  then  will  h  .iiscif 
nilh  them;  (r.  3.)  "  Let  not  turn-?/  ami  trntli  JnrKiike  thrr  ;  God's  i:  so  wisely  order  the  event,  that  it  shall  be  to  their  mind,  or  (whit.'h 
tiercy  in  promising,  and  h.is  truth  in  perfoiuiiii;;  ;  (b>  not  forfeit  |j  »«  equivalent)  for  their  good.  Ihev  that  faithfidiv  follow  the  piiiv.y 
those,  but  live  up  to  them,  and  preserve  thine  interest  in  them;  do  j  of  cloud  and  fire,  shall  find,  that,  though  it  may  lead  ihem  abcmt  .i 
•loi  forget  I  liese,  but  live  !)poii  tliem,  and  take  the  comfort  of  them :  i;  iea«lB  them  the  right  way,  and  will  bring  them  to  Canflsr.  rvt  V.v  ■ 
t>ind  tiicf^  iiijDiic  l/iy  neck,  as  the  most  uracefui  ornamenv."   It  is  the  [; 


greatest  honour  we  are  capable  of  in  'his  world,  to  have  an  interest 
in  the  mer^'y  and  truili  of  (iod.  "  Write  them  vpoii  the  table,  of 
thine  heart,  as  dear  to  thee,  thy  portion,  and  most  delightful  enter- 
tainment; take  a  pleasure  in  applying  them,  and  thinking  them 
crrer."  Or  it  may  be  meant  of  the  mercy  and  truth  wliich  ire  our 
dnty;  piety  and  sincerity;  charity  toward  men,  fidelity  towai<l 
God.     Let  these  be  fixed  and  commanding  ])rinciples  in  llier. 

To  cncotirage  ns  to  do  this,  we  are  assured  («.  4.)  that  this  is 
the  way  to  recommend  ourselves  both  to  our  Creator  and  fellow- 
creatures ;  So  shall  thou  find  facnnr,  and  good  understandinf/. 
i.  A  good  man  seeks  the  favour  of  God,  in  the  first  place,  is  ambi- 
tious of  the  honour  of  being  accepted  of  the  Lord,  and  he  shall  find 
that  favour,  and  witli  it  a  good  understanding;  God  wili  piake  tile 
best  of  him,  and  put  a  favourable  construction  upon  what  he  savs 
and  does.  He  shall  be  owned  as  ot  e  of  Wisdom's  children,  and 
shall  have  praise  with  (iod,  as  one  having  that  goodiindeistandiiir/ 
which  is  ascribed  to  all  them  that  do  his  cummandmenis.  2.  lie 
wishes  to  have  favour  with  men  also,  Cas  Christ  had,  Luke,  2.  52.) 
to  be  accepted  of  the  nniltitvde  of  his  brethren;  (Esth.  10.  3.) 
and  that  he  shall  have,  they  shall  understand  him  aright,  and  in 
his  dealings  with  them  he  shall  appear  to  be  prudent,  shall  act 
intelligently  and  with  discretion.  He  shall  hare  good  success,  so 
some  translate  it ;   the  common  effect  of  good  understanding. 

IIL  We  mtist  have  a  conlhiual  regard  to  God's  providence,  must 
own  and  depend  upon  it  in  all  our  affairs,  botli  by  faith  and  praver. 

1.  By  faith.  We  must  repose  an  entire  confidence  in  the  wisdom, 
power,  and  goodness,  of  God,  assuring  ourselves  of  the  extent  of 
his  prov  idence  to  all  the  creatures  and  all  their  actions.  We  must 
therefore  trust  in  the  Lord  with  all  our  hearts;  (w.  5.)  we  must 
believe  that  he  is  able  to  <!<>  what  he  will,  wise  to  do  what  is  best, 
and  good,  accordins;  to  his  promise,  to  do  what  is  best  for  us,  if  we 
love  him  and  serve  him.  We  nnist,  with  an  entire  submission  and 
satisfaction,  depend  upon  him  lo  perform  all  things  for  us,  and  not 
lean  lo  our  own  luider.slaiidinr/ ;  as  if  we  could,  by  any  forecast  of 
our  own,  without  fiod,  help  ourselves,  and  bring  our  affairs  to  a 
good  issue.  Those  who  kaow  themselves,  cannot  but  find  their 
own  understanding  to  be  a  broken  reed,  which,  if  they  lean  to,  it 
will  certainly  fail  fheni.  In  nil  our  conduct,  we  must  be  diffident 
of  our  own  Judgment,  and  confident  of  God's  wisdom,  power,  and 
goodness,  and  therefore  must  follow  Providence,  and  not  force  it. 
That  often  proves  best  which  was  least  our  own  doing. 

2.  Ry  prayer;  (I'.O.)  /«  all  thy  ways  achnowledga  God.  We 
must  not  only  in  our  judgment  believe  that  there  is  an  over-ruling 
hand  of  God,  ordering  and  disposing  of  us  and  all  our  affairs,  but 
we  must  solemnly  own  it,  and  address  ourselves  to  him  accordingly. 
We  n>ust  ask  his  leave,  and  not  design  any  thing  but  what  we  are 
sure  IS  lawful.  We  must  ask  his  advice, 'and  beg  direction  from 
him  not  only  when  the  case  is  difficult,  fwheii  we  know  not  what 
to  do,  no  thanks  to  us  that  we  have  our  eves  up  to  him,)  but  in 
every  case,  be  it  ever  so  plain.  We  must  ask  success  of  him,  as 
those  who  know  the  race  is  not  to  the  swift;  we  must  refer 
ourselves  to  him,  as  one  from  whou)  our  .judtrment  proceeds,  and 
patiently,  and  with  a  holy  indiflereiuy,  wail  his  award.  In  all 
-•ur  icays  that  prove  direct,  and  fair,  "and  pleasant,  in  which  we 
Rain  our  point  to  our  satisfaclion,  we  must  acknowledge  God  with 


7.  Be  not  wise  in  »hine  own  eyt;s:  lear  Hit;  j>0UU: 
and  depai-t  from  evil.  8.  It  sliall  be  health  to  lliji 
navel,  and  marrow  to  thy  bones.  9.  Honour  the 
Lord  with  thy  substance,  and  with  the  fifst-fruita 
of  all  thine  inc;rease:  10.  So  shall  thy  barns  be 
filled  with  plenty,  and  thy  presses  sliall  burst  out 
with  new  wine.  11.  My  son,  despise  not  the 
chastening-  of  the  Lord;  neitlier  be  weary  of  his 
correction:  12.  For  whom  the  Lord  lovctli  he 
correcteth ;  even  as  a  fatlier  the  son  in  ivliom  he 
delii-hteth. 

We  have  here  before  us  three  exhortations,  each  of  thern 
enforced  with  a  good  reason. 

I.  We  must  live  hi  a  humble  and  dutiful  subjection  to  God  and 
his  government;  (c.  7.)  "  Fear  the  Lord,  as  your  sovereign  Lord 
and  Master;  be  ruled  in  everything  by  your  religion,  and  suhject 
to  the  divine  will.  This  must  be,  1.  A  humble  subjection  ;  lie 
not  wise  in  thine  own  eyes.  Note,  There  is  not  a  greater  enemy 
to  the  power  of  religion,  and  the  fear  of  God  in  the  heart,  thaw 
conceitedness  of  our  own  wisdom.  They  that  have  an  opinion  of 
their  own  sufficiency,  think  it  below  them,  and  a  disparagement 
to  them,  to  take  their  measures  from,  much  more  to  hamper 
themselves  with,  religion's  rules.  2. A  dutiful  subjection;  Fear 
Ihc  Lord,  and  depart  from  evil;  take  heed  of  doing  any  thing  to 
offend  him,  and  to  forfeit  his  care.  To  fear  the  Lord ,  so  as  to 
depart  from  ceil,  is  true  wisdom  and  understanding ;  (Job,  28. 28.) 
those  that  have  it  are  truly  wise,  but  self-denyingly  so,  and  not 
wise  in  their  own  eyes. 

For  our  encouragement  thus  to  live  in  the  fear  of  God,  it  is  here 
promised  (v.  8.)  that  it  shall  be  as  serviceable  even  to  the  outward 
man  as  our  necessary  food  ;  it  will  be  nourishing,  it  shall  be  health 
to  thy  navel;  it  will  be  strengthening,  it  shall  be  marrow  to  thy 
bones.  The  prudence,  temperance,  and  sobriety,  the  calmness 
and  composure  of  mind,  and  the  good  government  of  the  appetites 
and  passions,  which  religion  teaches,  tend  vei"v  much  not  only  to 
the  health  of  the  soul,  but  to  a  good  habit  of  body,  which  is  very 
desirable,  and  without  which  our  other  enjovments  in  this  world 
are  insipid.  Envy  is  the  rottenness  of  the  bones,  the  sorrow  ol 
the  world  dries  them,  but  hope  and  joy  in  God  are  marrow  to 
them. 

IL  We  must  make  a  good  use  of  our  estates,  and  that  is  the 
way  to  increase  them,  j;.9, 10.     Here  is, 

1.  A  precept  which  makes  it  our  duty  to  serve  God  with  our 
estates;  Honour  the  Lord  toith  thy  substance.  It  is  the  end  of  our 
creation  and  redemption  to  honour  God,  to  be  to  him  for  a  name 
and  a  praise;  we  are  no  other  way  capable  of  serving  him  than  in 
his  honour.  His  honour  we  must  shew  forth,  and  the  honour  we 
have  for  him.  We  must  honour  hiiu,  not  only  icith  our  bodies  and 
spirits,  which  are  his,  but  with  our  estates  to<i,  for  they  also  are 
his;  we  and  all  our  apperlenances  must  be  devoted  to  his  glory. 
Worldly  wealth  is  but  poor  substance,  yet,  such  as  it  is,  we  rausi 
honour  God  with  it,  and  then,   if  ever,  it  becomes  substantial. 


PROVERBS.  III. 


The  Consolation  of  tlie  AffliclerT. 


We  must  lionoiir  God,  (1.)  With  our  hici-easc.  Where  riches 
increase,  we  aif  templed  to  honour  oiirsclves,  (Deut.8.  17.)  and  to 
set  our  hearts  upon  tlie  world;  (I's.  (!!>.  10.)  hut  the  more  God 
gives  us,  the  more  we  should  studv  to  honour  him.  It  is  meant  of 
the  increase  of  the  earth,  for  we  live  upon  antiuid  pr<)ducts,  to  keep 
us  in  constant  dependence  on  God.  ( •1.)  Willi  alt  our  iiicri'asc; 
as  God  has  prospered  us  in  everv  thinp;,  wo  unist  honourhini.  Our 
Jaw  will  allow  a  prescription  for  a  modus  dvciinandi — a  modus  of 
tithing,  but  none  dennn  deviniaudo — for  Ijeiiir/  excusrd/rom  paifing 
tithes.  (  3.)  With  ihc  first-fruils  of  all,  as  Aliel,  Gen.  4.  4.  This 
was  the  law,  (Exod.  23.10.)  and  lie  prophets,  I\1.tI.3.10.  God, 
who  is  the  first  and  best,  nnist  have  the  first  and  best  of  every 
thino::  his  right  is  prior  to  all  olher,  and  therefore  he  must  be 
served  first.  Note,  It  is  our  dutv  to  make  our  worldly  estates 
serviceable  to  our  religion  ;  to  use  them,  and  the  interest  we  have 
by  them,  for  the  promoting  of  rcliaion  ;  to  do  good  to  the  poor 
with  what  we  have,  and  abound  in  all  works  of  jiiely  and  charity, 
f^evising  liheriil  things. 

2.  A  promise,  which  makes  it  our  interest  to  serve  God  with 
our  estates;  it  is  the  way  to  make  a  little  much,  and  much  more; 
it  is  the  surest  and  safest  method  of  thrivins;  So  shall  thy  barns 
bc/illrd  t."(7/t  pliutg.  He  does  not  sav,  thv  bags,  but,  thy  barns; 
not,  thy  wardrobe,  replenished,  but,  thv  presses;  God  shall  bless 
thee  with  an  increase  of  that  which  is  for  use,  not  for  shew  or 
ornament;  for  spending  and  laying  out,  not  for  hoarding-  and 
laying  up.  They  that  do  good  with  what  they  have,  shall  have 
more  to  do  more  good  with.  Note,  If  we  make  our  worldly  estates 
serviceable  to  our  religion,  we  shall  find  our  religion  very  service- 
able to  the  |)rosperity  of  our  worldly  affairs.  Godliness  has  the 
promise,  of  the  life  that  now  is,  and  mo.st  of  the  comfort  of  it.  We 
mistake,  if  we  tliink  that  gi\ing  will  undo  us,  and  make  us  poor; 
no,  gi\inK  for  God's  honour  will  make  us  rich,  Hag. 2. 19.  What 
we  gave  we  have. 

III.  We  must  conduct  ourselves  aright  under  our  afflictions, 
r.  11,12.  This  the  apostle  quotes,  (Heb.12.5.)  and  calls  it  a« 
exhortation,  whicii  speaks  vnto  us  as  vnto  children,  with  the 
authority  and  affection  of  a  father.  We  are  here  in  a  world  of 
Iroiiijles.      Now  observe, 

1.  What  must  be  our  care  when  we  are  in  affliction;  we  must 
neither  despise  it,  nor  be  weary  of  it.  His  exhortation  before,  was 
to  those  that  are  rich  and  in  prosperilv,  here,  to  those  that  are 
poor  and  in  adversity.  (I.)  We  must  not  despise  an  affliction,  be 
it  ever  so  light  and  short,  as  if  it  were  not  worth  taking  notice  of ; 
or  as  if  it  were  not  sent  on  an  errand,  and  therefore  required  no 
answer.  We  must  not  be  stocks  and  stones,  and  Stoics,  under  our 
afflictions;  insensible  of  them,  hardening  ourselves  under  them, 
and  concluding  we  can  easily  get  through  them  without  God. 
f  2.)  We  must  not  be  wearv  of  an  affliction,  be  it  ever  so  heavv  and 
long,  ncl  faint  under  it,  so  the  apostle  renders  it;  not  be  dispirited, 
dispossessed  of  our  own  souls,  or  driven  to  despair,  or  to  use  any 
indirect  means  for  our  relief,  and  the  redress  of  our  grievances. 
We  must  not  lliink  that  the  affliction  either  presses  harder,  or 
continues  longer,  than  is  meet;  nor  conclude  that  deliverance  will 
never  come,  because  it  does  not  come  so  soon  as  we  expect  it. 

2.  What  will  be  our  comfort  when  we  are  in  affliction,  (l.)Thaf 
it  is  a  divine  correction  ;  it  is  the  chastening  of  the  Lord;  which, 
as  it  is  a  rea.'on  wliv  we  should  submit  to  it,  (for  it  is  folly  to 
contend  willi  a  God  of  incontestable  sovereignity,  and  irresistible 
power,)  so  it  is  a  reason  why  we  should  be  satisfied  in  it ;  for  we 
way  be  sure  that  a  God  of  unspotted  purity  does  us  no  wrong,  and 
that  a  God  of  infinite  goodness  means  us  no  hurt.  It  is  from 
God,  and  therefore  must  not  be  despised  ;  for  a  slight  put  upon 
the  messenger,  is  an  affront  to  hira  that  sends  him.  It  is  from 
God,  and  therefore  we  must  not  be  weary  of  it,  for  he  knows  our 
frame,  both  what  we  need,  and  what  we  can  bear.  (2.)  That  it 
IS  a  fatherly  correction;  it  comes  not  from  his  vindictive  justice 
as  a  Judge,  but  his  wise  affection  as  a  Father.  The  fa'iier  corrects 
the  sun  whom  he  loves,  nay,  and  becavsa  he  loves  him,  snd  desires 
le  may  be  wise  and  good".  He  delights  in  that  in  his  son,  which 
is  amiable  and  agreeable,  and  therefore  corrects  him  for  the 
prevention  and  cure  of  that  which  would  be  a  deformity  to  him, 


and  an  allay  to  his  delight  m  him.  Thus  God  hath  said.  At 
many  as  I  love,  I  rebuke  and  chasten.  Rev.  3. 19.  This  is  a  great 
comfort  to  God's  children  under  their  afflictions,  [1.]  That  they 
not  only  consist  with,  but  flow  from,  covenant-love.  [2.]  Thai 
they  arc  so  far  from  doing  them  any  real  hurt,  that,  by  the  grace 
of  God  working  with  them,  they  do"  a  great  deal  of  good,  and  are 
happy  means  of  their  sanctification. 

13.  Happy  is  the  man  that  findeth  visdom,  and 
the  man  that  f^'elleth  undetstanding.  14.  For  the 
mefchandise  of  it  is  better  than  the  merchandi.se  of 
silver,  and  the  g-aiii  thereof  than  fine  gold.  15.  She 
is  more  precious  tliaii  nihies:  and  all  the  things 
thou  canst  desire  are  not  to  be  compared  unto  her. 
16.  Length  of  days  is  in  her  right  hand;  and  in  her 
left  iiand  liciies  and  honour.  17.  Her  ways  are 
ways  of  pleasantness,  and  all  her  paths  are  peace. 

18.  She  is  a  tree  of  life  to  them  tiiat  lay  hold  upon 
her:    and   happy  is  every  one  that  relaineth  her. 

19.  The  Lord  by  wisdom  hath  founded  the  earth; 
by  understanding- hath  he  established  tiie  heavens. 

20.  By  his  knowledge  the  depths  are  broken  up, 
and  the  clouds  drop  down  the  dew. 

Solomon  had  pressed  us  earnestiv  to  seek  diligently  for  wisdom, 
(c/(.2.  l,v.l'c.)  and  had  assured  us  that  we  should  succeed  in  our 
sincere  and  constant  pursuits.  But  the  question  is,  What  shall  we 
get  by  it  when  we  have  found  it?  Prospect  of  advantage  is  th'i 
spring  and  spur  of  industry;  he  therefore  shews  us  how  much  it 
will  be  to  our  profit,  laying  this  down  for  an  unquestionable  truth,  • 
Happy  is  tlie  man  that  findeth  icisdom,  that  true  wisdom  which 
consists  in  the  knowledge  and  love  of  God,  and  an  entire  conformity 
to  all  the  intentions  of  his  truths,  providences,  and  laws.  Now 
observe, 

I.  What  it  is  to  find  wisdom,  so  as  to  be  made  happy  by  it. 

1.  We  must  get  it;  he  is  the  happy  man,  who,  having  found  it, 
makes  it  his  own,  gets  both  an  interest  in  it,  and  the  possession  of 
it;  who  draws  out  understanding;  so  the  word  is;  (1.)  Who 
derives  it  from  God  ;  having  it  not  in  himself,  he  draws  it  with 
the  bucket  of  prayer  from  the  Fountain  of  all  wisdom,  who  gives 
liberally.  (2.)  Who  takes  pains  for  it,  as  he  does  who  draws 
ore  out  of  the  mine;  if  it  does  not  come  easily,  we  must  put  the 
more  strength  to  draw  it.  (3.)  Who  improves  in  it;  who  having 
some  understanding,  draws  it  out  by  growing  in  knowledge,  and 
making  five  talents  ten.  (4.)  Who  does  good  with  it ;  who  draws 
out  from  the  stock  he  has,  as  wine  from  the  vessel,  and  communi- 
cates to  others,  for  their  instruction,  things  new  and  old.  That  is 
well  got,  and  to  good  purpose,  that  is  thus  used  to  good  purpose. 

2.  We  must  trade  for  it.  We  read  here  of  the  merchandise  of 
wisdom;  which  intimates,  (1.)  That  we  must  make  it  our  business, 
and  not  a  by-business;  as  the  merchant  bestows  the  main  of  his 
thoughts  and  time  upon  his  merchandise.  (2.)  That  we  must 
venture  all  in  it,  as  a  stock  in  trade,  and  be  willing  to  part  with 
all  for  it.  This  is  that  pearl  of  great  price,  which,  when  we  have 
found  it,  we  must  willinglv  sell  all  f<ir  ihe  purchase  of,  Mafth.13. 
45,46.  Buy  Ihe  truth;  (Prov.23.  23.)  he  does  not  say  at  what 
rate,  because  we  must  buy  it  at  any  rate,  rather  than  miss  it. 

3.  We  must  lay  hold  on  it,  as  we  lay  hold  on  a  good  bargain 
when  it  is  offered  us,  which  we  do  the  more  carefully,  if  there  be 
danger  of  having  it  taken  out  of  our  hands.  We  must  apprehend 
with  all  our  might,  and  put  forth  our  utmost  vigour  in  the  pursuit 
of  it;  lay  hold  on  all  occasions  to  improve  in  it,  and  catch  at  the 
least  of  its  dictates. 

4.  We  must  retain  it ;  it  is  not  enough  to  lay  hold  on  wisdom, 
but  we  must  keep  our  hold,  hold  it  fast,  with  a  resolution  never 
to  let  it  go,  but  to  persevere  in  the  ways  of  wisdom  to  the  end. 
We  must  sustain  it,  so  some  read  it;  must  embrace  it  with  all  our 
mi?hf,  as  we  do  that  which  we  would  sustain.     We  must  do  all 


PROVERBS.  111. 


The  Excellence  of  Wisdom. 


mt  can  to  rnpport  the  ifc-tlining  interesis  of  religion  in  the  places 
m'nere  we  live. 

H.  VViial  the  happiness  of  ihose  is  w  ho  rfo  find  it. 

>.  It  is  a  transcendent  happiness,  more  than  can  be  found  in  the 
wealth  of  this  world,  if  we  had  ever  so  much  of  it,  ii.l4, 15.  It 
is  not  only  a  surer,  but  a  more  gainful,  nieicliandise  to  trade  for 
wisdom,  for  Christ,  and  grace,  and  spiiitnul  blessings,  than  for 
silver  and  gold,  and  rubies;  suppose  a  man  to  have  got  these  in 
at>u!i(iance,  nay,  to  have  all  the  things  he  can  desire  of  this  world  ; 
and  who  is  it  that  ever  had  that  ?  ( I .)  All  this  would  not  purchase 
heavenly  wisdom;  no,  it  would  utterly  be  contemned ;  it  cannot  be 
gotten  for  gold.  Job,  28. 15,  etc.  (2.)  All  this  would  not  counter- 
vail the  want  of  heavenly  wis<lom,  nor  be  the  ransom  of  a  soul 
tost  by  its  own  Solly,  (y.)  All  this  would  not  make  a  man  half  so 
happy,  no  not  in  "this  world,  as  they  are  who  have  true  wisdom, 
though  they  have  none  of  all  these  things.  (4.)  Heavenly  wisdom 
will  procure  that  for  us,  and  secure  that  to  us,  which  silver,  and 
gold,  and  rubies,  will  not  be  the  purchase  of. 

2.  It  is  a  true  happiness;  for  it  is  inclusive  of,  and  equivalent 
lo,  all  those  things  which  are  supposed  to  make  men  happy, 
r.l6, 17.  Wisdom  is  here  represented  as  a  bright  and  Ixmntiful 
queen,  reaching  forth  gifts  to  her  faithful  and  loving  subjects,  and 
offering  them  to  all  that  will  submit  to  her  government. 

(1.)  Is  length  of  days  a  blessing?  Yes,  the  most  valuable; 
life  includes  all  good,  and  therefore  she  offers  that  in  her  riaht 
hand.  Religion  puts  us  into  the  best  methods  of  prolonging  life, 
entitles  us  to  the  promises  of  it,  and  though  our  days  on  earth 
should  be  no  more  than  onr  neighbour's,  yet  it  will  secure  to  us 
everlasting  life  in  a  better  world. 

(2.)  Are  riches  and  honour  accounted  blessings?  They  are  so. 
and  them  she  reaches  out  with  kir  left  hand.  For  as  she  is  ready 
to  embrace  those  that  submit  to  her  with  both  arms,  so  she  ie 
readv  to  give  out  to  them  with  both  hands.  They  shall  have  the 
wealth  of  (his  world,  as  far  as  Infinite  Wisdom  sees  good  fori! 
them;  the  true  riches,  however  by  which  men  are  rich  toward 
God,  are  secured  to  them;  H')>  is  there  any  honour,  by  birth  or 
preferment,  ctjmparable  lo  thai  which  attends  religion;  it  makes 
the  righteous  more  excellent  than  his  neighbour,  recommends  men 
to  God,  commands  respect  and  veneration  «ilh  all  the  sober  part 
of  manknid,  and  will  in  the  other  world  make  those  thai  are  now 
buried  in  obscurity  to  shine  forth  as  the  sun. 

(3.)  Is  pleasure  courted  as  much  as  any  thing?  It  is  so,  and  it 
is  certain  that  true  piety  has  in  it  the  greatest  true  pleasure.  Her 
ways  are  ways nf  pleasantness ;  the  ways  in  which  she  hasdirccted 
Its  to  talk,  are  such  as  «e  shall  find  abundance  of  delight  and 
satisfaction  in.  All  the  enjoyments  and  entertainments  of  sense 
are  not  coin))arab!e  to  the  pleasure  which  gracious  souls  have  in 
communion  with  God  and  dning  good.  Thai  which  is  the  only 
right  wav  to  bring  us  lo  our  journey's  end,  we  must  walk  in,  I'air 
or  font,  pleasant  or  unpleasant ;  but  the  way  of  religion,  as  it  is 
the  right  wav,  so  it  is  a  pleasant  way,  it  is  smooth  and  clean,  and 
stre>^ed  uilh  roses.  All  her  pnths  are  peace.  There  is  not  only 
peace  in  the  end,  but  peace  in  the  way;  not  only  in  the  way  of 
religion  in  general,  but  in  the  particular  paths  of  that  way,  in  all 
her  paths,  all  the  several  acts,  instances,  and  duties,  of  it.  One 
does  not  iiubitler  what  the  other  sweetens,  as  it  is  with  the  allays 
of  this  world ;  but  they  are  all  peace,  not  only  sweet,  but  safe ; 
the  saints  enter  into  peace  on  this  side  heaven,  and  enjoy  a  present 
sabhatism. 

3.  It  is  the  happiness  of  paradise;  (r.l8.)  She  is  a  tree  of  life. 
True  grace  is  that  to  the  soul  which  the  tree  of  life  would  have 
been,  from  which  our  first  parents  were  shut  out  for  eating  of  the 
forbidden  tree;  it  is  a  seed  of  immortality,  a  well  of  living  waters 
tpringing  up  to  life  eternal.  It  is  an  earnest  of  the  New  Jerusalem, 

in  the  midst  of  which  is  the  tree  of  life.  Rev.  22. 2. 2.7.     They 

that  feed  and  feast  on  this  heavenly  wisdom,  shall  not  only  be 
cured  by  it  of  every  fatal  malady,  but  shall  find  an  antidote  against 
age  and  <leatli;  they  shall  eat  and  live  for  ever. 

4.  It  is  a  participation  of  the  happiness  of  God  himself,  for 
wisdom  is  his  everlasting  glory  and  blessedness,  r.  19,  20.  This 
«lioaId  make  us  in  luve  with  the  wisdom  anil  understanding  which 


God  gives,  that  the  Lord  by  wisdom  founded  the  earth,  so  that  it 
cannot  be  removed,  nor  can  ever  fail  of  answering  all  the  ends  ol 
its  creation,  to  which  it  is  admirably  and  unexceptionably  fitted; 
by  understanding  he  has  likewise  established  the  lieavciis,  and 
directed  all  the  motions  of  them  in  the  best  manner.  The  heavenly 
bodies  are  vast,  yet  there  is  no  flaw  in  them ;  numerous,  yet  no 
disorder  in  them;  the  motion  rapid,  yet  no  wear  or  tear;  the 
depths  of  the  sea  are  broken  up,  and  thence  come  the  waters 
beneath  the  firmament,  and  the  clouds  drop  doivn  the  deivs,  the 
waters  from  above  the  firmament;  and  all  this  by  the  divine 
wisdom  and  knowledge;  therefore  happy  is  the  man  that  finds 
wisdom;  for  he  will  thereby  be  thoroughly  furnished  for  every 
good  word  and  work.  Christ  is  that  Wisdom  by  whom  the  worlds 
were  made,  and  still  consist ;  happy  therefore  are  they  to  whom  he 
is  made  of  God  Wisdom,  for  he  has  wherewithal  to  make  good  all 
the  foregoing  promises  of  long  life,  riches,  and  honour;  for  all  the 
wealth  of  heaven,  earth,  and  seas,  is  his. 

21.  My  son,  let  not  them  depart  from  thine 
eyes:  keep  sound  wisdom  and  discretion:  22.  So 
shall  they  he  hfe  unto  tliy  soul,  and  grace  to  thy 
neck.  23.  Then  shalt  tliou  walk  in  tliy  way  safely, 
and  thy  foot  shall  not  stutnble.  24.  When  thou 
liest  down,  thou  shalt  not  be  afraid  :  yea,  thou  shalt 
lie  down,  and  thy  sleep  shall  be  sweet.  2-'5.  Be 
not  afraid  of  sudden  fear,  neither  of  the  desolation 
of  the  wicked,  when  it  cometh.  26.  For  the  Lord 
shall  be  thy  confidence,  and  shall  keep  thy  foot 
from  being  taken. 

Solomon,  having  pronounced  them  happy,  who  not  only  lay 
hold  on  wisdom,  but  retain  her,  here  exhorts  us  therefore  lo 
retain  her,  assuring  us  that  we  ourselves  shall  have  the  coml  )rt 
of  doing  so. 

I.  The  exhortation  is,  to  have  religion's  rules  always  in  vi«  w, 
and  always  at  heart,  r. 21.  1.  To  have  them  always  in  view; 
"My  son,  let  them  not  depart  from  thine  eyes;  let  not  thine  eves 
ever  deport  from  them  to  wander  after  vanity.  Have  them  alwavs 
in  mind,  and  do  not  forget  them;  be  ever  and  anon  thinking  of 
them,  and  conversing  \\ith  them,  and  never  imagine  that  thou 
hast  looked  upon  them  long  enough,  and  that  it  is  time  now  to  lay 
them  bv ;  but,  as  long  as  thou  livest,  keep  up,  and  cultivate,  thine 
acquaintance  with  them.  He  who  learns  to  write,  must  always 
have  his  eye  upon  his  copy,  and  not  let  that  be  out  of  his  sight; 
and  to  the  words  of  wisdom  must  they,  in  like  manner,  have  a 
constant  respect,  v.ho  will  walk  circumspectly.  2.  To  have  them 
always  at  heart;  for  it  is  in  that  treasury,  the  hidden  man  of  the 
heart,  that  we  nmst  keep  sound  wisdom  and  discretion,  keep  io  the 
principles  of  it,  and  keep  in  the  ways  of  if.  It  is  wealth  that  is 
worth  keeping. 

II.  The  argument  to  enforce  this  exhortation,  is  taken  from 
the  unspeakable  advantage  which  wisdom,  thus  kept,  will  be  of 
to  us. 

1.  In  respect  of  strength  and  satisfaction;  "  It  will  be  life  to 
thy  soul;  (t>.22.)  it  will  quicken  thee  to  thy  duty,  when  thou 
beginnest  to  be  slothful  and  remiss,  it  will  revive  thee  under  thy 
troubles,  when  thou  beginnest  to  droop  and  despond.  It  will  be 
thy  spiritual  life,  an  earnest  of  life  eternal."  Life  to  the  soul  is 
life  indeed. 

2.  In  respect  of  honour  and  reputation ;  It  shall  be  grace  to  thy 
neck,  as  a  chain  of  gold,  or  a  jewel.  Gi-acc  to  thy  jaws,  so  the 
word  is;  grateful  to  thy  taste  and  relish,  so  some;  it  shall  infuse 
grace  unto  all  thou  s'ayest,  so  others;  shall  furnish  thee  with 
acceptable  words,  which  shall  gain  thee  credit. 

3.  In  respect  of  safety  and  security  ;  this  he  insists  upon  in  four 
verses,  the  scope  of  which  is  to  shew  that  the  effect  oj  righteous- 
ness, (which  is  the  same  with  wisdom  here)  is  ijuietnrss  anil  o.>*'f- 
»-a«cc /or  crcr,  Isa.  32. 17.     Go<>(l  people  are   taken  uikIit  (iid  < 


special  protection,  and  therein  they  may  have  an  f.i\\ux  satisfac- 
tion.    They  are  safe,  and  may  be  easy, 

(I.)  Ill  their  motions  by  day,  v. 23.  If  our  religion  be  our 
conipaiiion,  it  will  be  our  convoy;  T/ien  shall  thou  walk  in  thij 
trnif  safi'ly :  the  natural  life,  and  all  that  belongs  to  it,  shall  be 
under  the  protection  of  God's  providence;  the  spiritual  life,  and 
all  its  interests,  under  the  protection  of  his  grace,  so  that  thou 
slialt  be  kept  from  fallinp:  into  sin  or  trouble."  \Visdom  will 
diiret  us  into,  and  keep  us  in,  the  safe  way,  as  far  as  may  be  from 
temptation,  and  will  enable  us  to  walk  in  it  with  a  holy  security; 
the  way  of  duty  is  the  way  of  safety.  "  We  are  in  danger  of 
falling,  but  wisdom  will  keep  thee,  that  thy  foot,  shall  not  stumble 
at  those  things  which  are  an  offence  and  overthrow  to  many,  but 
which  thou  shall  know  how  to  get  over." 

(2.)  In  their  rest  by  night,  r.  24.  In  our  retirements,  we  lie 
exposed,  and  are  most  subject  to  frights;  "But  keep  up  commu- 
nion w  itii  God,  and  keep  a  good  conscience,  and  then,  when  thou 
Ucst  down,  thou  shalt  not  be  afraid  of  fire,  or  thieves,  or  spectres, 
or  any  of  the  terrors  of  darkness,  knowing  that  when  we  and  all 
our  friends  arc  asleep,  yet  He  that  keeps  Israel  and  every  true- 
born  Israelite,  neither  slumbers  nor  sleeps;  and  to  him  thou  hast 
committed  thyself,  and  taken  shelter  under  the  shadow  of  his 
Winers.  Thou  shalt  lie  down,  and  not  need  to  sit  up  to  keep  guard  ; 
having  lain  down,  thou  shalt  sleep,  and  not  have  thine  eyes  held 
Waking  by  care  and  fear;  and  thy  sleep  shall  be  sweet  and  refresh- 
ing to  thee,  being  not  disturbed  bj'  any  alarms  from  without  or 
from  within,"  Ps.  4. 8. — 11G.7.  The  way  to  have  a  good  night, 
is,  to  keep  a  good  conscience ;  and  the  sleep,  as  of  the  labouring 
man,  so  of  the  wise  and  godly  man,  is  sweet. 

(3.)  In  their  greatest  straits  and  dangers.  Integrity  and  upright- 
ness will  preserve  us,  so  that  we  need  not  be  afraid  of  sudden  fear, 
e.  25.  The  harms  that  surprise  us  unlhoughl  of,  giving  us  no 
time  to  arm  ourselves  by  consideration,  are  most  likely  to  put  us 
into  confusion.  But  let  not  the  wise  and  good  man  forget  himself, 
and  then  he  will  not  give  way  to  any  fear  that  has  torment,  be  the 
alarm  ever  so  sudden.  Let  him  not  fear  the  desolation  of  the 
wicked,  trhcn  it  comes;  [l.]The  desolation  which  the  wicked  ones 
make  of  religion  and  the  religious;  though  it  comes,  and  seems  to 
be  just  at  the  door,  yet  be  not  afraid  of  it;  for  though  God  may 
make  use  of  the  wicked  as  instruments  of  his  |)eople's  correction, 
yet  he  will  never  suffer  them  to  be  the  authors  of  their  desolation. 
Or  rather,  [2.]  The  desolation  which  wicked  men  will  be  brought 
into  in  a  moment.  It  will  come,  and  timorous  saints  may  be 
apprehensive  that  they  shall  be  involved  in  it;  but  let  this  be  their 
comfort,  that  though  judgments  lay  waste  generally,  at  least 
promiscuously,  yet  God  knows  who  are  his,  and  how  to  separate 
between  the  precious  and  the  vile.  Therefore  be  not  afraid  of  that 
which  a]ipears  most  formidable,  for  (i'.26.)  "  The  Lord  shall  be 
not  only  thy  Protector  to  keep  thee  safe,  but  thy  Confidence  to  keep 
thee  secure,  so  that  thy  loot  shall  not  be  taken  by  thine  enemies, 
nor  insnared  by  thine  own  fears."  God  has  engaged  to  keep  the 
feet  of  his  saints. 


V\\0\  KliiiS,  HI. 

the  lowly,      '^h.  'V\w  wise  shall   inherit 
sliame  shall  hp.  tiie  pioinotion  of  fools. 

True  wisdom  consists  in  the  due  discharge  of  our  duty  toward 


Justice  and  Kindness  recttmrnendtd. 

rlorv:  liiit 


•27.  Withhold  not  good  ffom  them  to  whom  it  is 
due,  wlien  it  is  in  the  power  of  thine  hand  to  do  it. 
28.  Say  not  unto  thy  neighbour.  Go,  and  come 
again,  and  to-morrow  I  will  give;  when  thou 
hast  it  by  thee.  29.  Devise  not  evil  against  thy 
neighbour,  seeing  he  dwelleth  securely  by  thee. 
30.  Strive  not  with  a  man  without  cause,  if  he 
have  done  thee  no  harm.  31.  Envy  tlioti  not  the 
o|)pfessor,  and  choose  none  of  his  ways.  32.  For 
tiie  froward  is  abomination  to  the  Loru:  but  his 
secret  is  with  the  righteous.  33.  The  curse  of  the 
Lord  is  in  the  house  of  Ihe  wicked:  but  he 
blesseth  the  habitation  of  the  jtist.     34.  Surely  he 


fscorneth  the  scorners:  but 


he  giveth 


unto 


man,  as  well  as  toward  God,  in  honesty  as  well  as  piety,  and  there- 
fore we  have  here  divers  excellent  precepts  of  wisdom,  which 
relate  to  our  neighbour. 

I.  We  must  render  to  all  their  due,  liolli  injustice  and  charilv, 
an<l  noldclay  todo  it;  (i?.27,28.)  "  Wit  hknld' not  good  from  them 
to  whom  it  is  due,  (either  fcj-  want  of  love  to  thcni,  or  through  too 
nuich  love  to  thy  money,)  when  it  is  in  the  power  of  thine  hand  tn 
do  it,  for  if  it  be  not,  it  cannot  be  expected;   but  it  was  thy  great 
fault,  if  thou  didst,    by  thy  extravagancies,  disable  thyself   to  do 
justly,   and  shew  njcrcy,   and   it  ought  to  be  the  greatest  of   thy 
griefs,    if  God   had   disabled    thee;   not   so   much   that  thou    art 
straitened   in  thy  own   comforts  and  conveniencies,   as  that  thou 
hast  not  wherewithal  to  give  to  those  to  whom  it  is  due,"      With- 
hold it  not ;  this  implies  that  it  is  called  for  and  expected,  hut  that 
the  hand  is  drawn  in,   and   the  bowels  of  compassion  are  shut  up. 
We  must  not   hinder  others  from  doing  it,  nor  be  ourselves  back- 
ward to  it.     "  If  thou  hast  it  by  thee  to-day,  hast  it  in  the  power 
of  thine  hand,  say  not  to  thy  neighbour.  Go  thy  way  for  this  time, 
and  come  at  a  more  convenient  season,  and   1  will  then  see  what 
will  be  done;   to-morrow  I  will  give;  whereas  thou  art  not  sure, 
that  lliou  shalt  live  till  to-morrow,   or  that  to-morrow  thou  shalt 
hace  it  by  thee;  be  not  thus  loath  to  part  with  thy  money  upon  a 
good  account;  make  not  excuses  to  shift  off  a  duty  that  must  be 
done;   nor  delight  to  keep  thy  neighbour  in  pain  and  in  suspense, 
or  to  shew  the  authority  which  the  giver  has  over  the  beggar;  but 
readily  and  cheerfully,  and  from  a  principle  of  conscience  toward 
God,  gi\e  good    to  those  to  whom  it  is  due;"  to  the  lords  and 
owners  of  it,  so  the  word  is,  to  those  who,  upon  anv  account,  are 
entitled  to  it.     This  requires  us,  1.  To  pav  our  just  debts,  without 
fraud,  covin,  or  delay.    2.  To  give  wages  to  those  that  have  earned 
it.    3.  To  provide  for  our  relations,  and  those  that  have  dependence 
on  us,  for  to  them  it  is  due.     4.  To  render  dues  both  to  church 
and  state,  magistrates  and  ministers.    5.  To  be  readv  to  all  acts  of 
friendship  and  humanity,  and  in  every  thing  to   be  neighbourly; 
for  these  are  things  that  are  due  by  the  law  of  doing  as  we  would 
be  done  by.     (5.  To  be  charitable  to  the  poor  and   necessitous ;   if 
others  want   the  necessary  supports  of  life,  and  we  have  where- 
withal   to  supply  them,  we  must  look    upon  it   as  due  to  them, 
and  not  withhold  it;  alms  are  called  righteousness,   because  they 
are  a  debt  to  the   poor;   and  a  debt  which  we   must  not  defer  to 
pay;   Bis  dat,  qui  cito  dat — Jle  gices  twice,  tcho  gives  speedily. 

II.  \\'e  must  never  design  any  hurl  or  harm  to  anv  body;  (v.2i).) 
"  Devise  not  evil  against  thy  neiglihour ;  do  not  contri\e  how  to 
iJo  him  an  ill  turn  undiscovered,  to  prejudice  him  in  his  bodv, 
noods,  or  good  name;  and  the  rather,  because  he  dwells  securely 
by  thee,  ai.d,  having  given  thee  no  provocation,  entertains  no 
jealousy  or  suspicion  of  thee,  and  therefore  is  off  his  guard."  It  is 
against  the  laws  both  of  honour  and  friendship  to  do  a  man  an  ill 
turn,  and  give  him  no  warning;  Cursed  be  he  that  smiles  his 
neighbour  secretly.  It  is  a  most  base  ungrateful  thing,  if  our 
neighbours  have  a  good  o))inion  of  us,  that  we  will  do  them  no 
harm,  and  we  Ihciice  take  advantage  to  cheat  and  injuie  them. 

III.  We  must  not  be  quarrelsome  and  litigious;  (d.30.)  "  Do 
not  strive  with  a  man  without  cause;  contend  not  for  that  which 
thou  hast  110  title  to;  resent  not  that  as  a  provocation,  which 
peradventure  was  but  an  oversight.  Never  trouble  thy  neighbour 
with  frivolous  complaints  and  accusations,  or  vexatious  law-suits, 
when  either  there  is  no  harm  done  tliee,  or  none  worth  speaking 
of,  or  thou  mighlest  right  thyself  in  a  friendly  way;"  law  must  be 
the  last  refuge;  for  it  is  not  only  our  duty,  but  our  interest,  an 
much  as  in  us  lies,  to  live  peaceably  with  all  men.  When  accounts 
are  balanced,  it  will  be  found  there  is  little  got  by  striving. 

IV.  We  must  not  envy  the  prosperity  of  evil-doers,  r.31.  This 
caution  is  the  same  with  that  which  is  so  much  insisted  on,  Ps.  37. 
"  Envy  not  the  oppressor;  though  he  be  rich  and  great,  though 
he  live  in  ease  and  pleasure,  and  make  all  about  him  to  stand  in 
awe  of  hioi,  yet  do  not  think  him  a  happy  man,  nor  wish  thyself  in 


PKOVER 

fiis  condition.      Choose  none  of  fits  nai/x,  do  iio(  itnilale  liim,  nor  I 
lalie  tile  courses  he  takes  to  oiiricli  hitiiself.    Never  tliinii  of  doing 
ns  lie  does,  though  thou  wert  sure  to  get  by  it  ail  that  he  has,  for 
it  would  be  dearly  bought. 

Now,  to  shew  what  little  reason  saints  have  to  envy  sinners, 
Solomon  here,  in  the  four  last  verses  of  the  chapter,  compares  the 
condition  of  sinners  and  saints  together,  (as  his  father  David  had 
done,  Ps.  37.)  sets  the  one  over-against  the  other,  that  we  may 
see  how  happy  the  saints  are,  though  they  be  oppressed,  and  how 
miserable  the  wicked  are,  though  they  be  oppiessnrs.  Men  are  to 
be  judged  of  as  they  stand  with  God,  and  as  hi"  judges  of  them, 
not  as  they  stand  in  the  world's  books ;  those  are  in  the  right 
who  are  of  God's  mind;  and,  if  we  be  of  his  mind,  we  shall  see, 
whatever  pretei;ce  one  sinner  may  have  to  envy  another,  saints  are 
so  happy  themselves,  that  they  have  no  reason  at  all  to  envy  any 
sinner,  though  iiis  condition  be  ever  so  prosperous.     For, 

1.  Sinners  are  hated  of  God,  but  saints  are  loved,  v.  32.  The 
froward  sinners,  who  are  continually  going  from-ward  him,  whose 
lives  are  a  perverse  contradiction  to  his  will,  they  are  abomination 
to  the  Lord;  He,  that  hales  nothing  that  he  has  made,  abhors  those 
who  have  thus  marred  themselves;  they  are  not  onlv  abominable 
in  his  sight,  but  an  abomination;  the  righteous  therefore  have  no 
reason  to  envy  them,  for  they  have  his  secret  with  them;  they  are 
his  favourites,  he  has  that  communion  with  them  which  is  a  secret 
to  the  world,  and  in  which  they  have  a  joy  that  a  stranger  does  not 
intermeddle  with;  he  communicates  to  them  the  secret  tokens  of 
his  love ;  his  covenant  is  with  lliem  ;  they  know  his  mind,  and  the 
meanings  and  intentions  of  his  ])rovid';nce,  better  than  others  can. 
Shalt  /  hide  from  Abraham  the  thing  that  I  ao? 

2.  Sinners  are  under  the  curse  of  God,  they  and  their  houses; 
saints  are  under  his  blessing,  they  and  their  habitation,  v.  33.  The 
wicked  has  a  house,  a  strong  and  stalely  dwelling  perhaps,  but 
the  cw-se  of  the  Lord  is  upon  it,  it  is  in  it,  and  though  the  affairs 
of  the  family  may  prosper,  yet  the  very  blessings  are  cursed, 
Mai. 2. 2.  There  is  leanness  in  the  soul,  when  the  body  is  fed  to 
the  full,  Ps.lOG.  15.  The  curse  may  work  silently  and  slowly; 
but  it  is  as  a  fretting  leprosy,  it  will  consume  the  timber  thereof, 
and  the  stones  thereof,  Zech.5. 4.  Hab.2.11.  The  just  have  a 
habitation,  a  poor  cottage,  (the  word  is  used  for  sheep-cots,)  a  very 
mean  dwelling;  but  God  blesses  it,  he  is  continually  blessing  it, 
from  the  beginning  of  the  year  to  the  end  of  it.  The  curse  or 
blessing  of  God  is  upon  the  house,  according  as  the  inhabitants  arc 
wicked  or  godly;  and  it  is  certain  that  a  blessed  family,  though 
poor,  has  no  reason  to  envy  a  cursed  family,  though  rich. 

3.  God  puts  contempt  upon  sinners,  but  shews  respect  unto 
saints,  u.  34.  (1.)  Those  who  exalt  themselves  shall  certainly  be 
abased;  surely  he  scorns  the  scorners.  Those  who  scorn  to  submit 
to  the  discipline  of  religion,  scorn  to  fake  God's  yoke  upon  them, 
scorn  to  be  beholden  to  his  grace,  who  scoff  at  godliness  and  godly 
people,  and  take  a  pleasure  in  bantering  and  exposing  them,  Goil 
will  scorn  them,  and  lay  them  open  to  scorn  before  all  the  world  : 
he  despises  their  impotent  malice,  sits  in  heaven  and  laughs  at 
«'iem,  Ps. 2. 4.  He  retaliates  upon  them;  (Ps.18.26.)  he  resists 
'ke  proud.  (2.)  Those  v/ho  humble  themselves  shall  be  exalted, 
(Or  he  gives  grace  to  the  lowly;  he  works  that  in  them  which 
puts  honour  upon  them,  and  for  which  they  are  accepted  of  God, 
and  approved  of  men.  Those  who  patiently  bear  contempt  from 
tcoriifiil  men  shall  have  respect  from  God  and  all  good  men,  and 
then  they  have  no  reason  to  envy  the  scorners,  or  to  choose  their 
ways. 

4.  The  end  of  sinners  will  be  everlasting  shame,  the  end  of 
Kmfs  endless  honour,  j,.35.  (1.)  Saints  are  wise  men,  and  act 
Jtisely  for  themselves ;  for  though  their  religion  now  wraps  them 
f/p  m  obscurity,  and  lays  them  open  to  reproach,  yet  they  are  sure 
to  inherit  glory  at  last,  the  far  more  exceeding  arid  eternal  weijlit 
if  glory;  they  shall  have  it,  and  have  it  by  inheritance,  the 
fweetesf  and  surest  tenure;  God  gives  them  grace,  (u.34.)  aiid 
Mieiefore  they  shall  inherit  glory,  for  grace  is  glory,  2  Cor.  3.  IH. 
ft  is  glory  begun,  the  earnest  of  it,  Ps. 84.11;  ("2.)  Sinners  are 
fools,  for  they  are  not  only  preparhig  disgrace  for  themselves,  but 
»>t  the  same  lime  flattering  themselves  with  a  prospect  of  honour 


D.-5, 


III,    IV. 


The  Misery  of  Sinners 


as  if  they  only  took  the  way  to  be  great.  Their  end  will  manifest 
their  folly;  shame  shall  be  their  promotion.  And  it  will  be  so 
much  the  more  their  punishment,  as  it  will  come  instead  of  tneir 
promotion  ;  it  will  be  all  the  promotion  they  must  ever  expect, 
that  God   will  be  glorified  in  their  everlasting  confusion. 


CHAP.  IV. 

When  the  things  of  God  are  to  be  taught,  precept  must  he  npon  precept,  and 
line  upon  line  ;  not  only  because  the  things  themselves  are  of  great  trortli  and 
weight,  but  liecause  men's  mi7uls,  at  the  best,  are  unapt  tu  admit  Ihim,  and 
cnmnionlij  prejudiced  against  Ihem ;  and  therefore  Sotoinon,  in  this  ctiaptcr, 
jfith  a  great  variety  of  expression,  and  a  pleasant  poa-erful  flood  of  divine 
eloquence,  inculcates  the  same  things  that  he  had  pressed  npon  us  in  tlie  fore- 
going cliapters.  Here  is,  I.  An  earnest  exhortation  to  the  study  of  wisdom^ 
that  is,  of  true  religion  and  godliness,  borrouu  d  from  the  good  instmctions 
which  his  father  gave  him,  and  enforced  u'ilh  many  considerahle  arguntents, 
r.l..lX.  JI.A  necessary  caution  against  tmd  company,  and  all  Jetlowship 
with  the  unfruitful  worlcs  of  darkness,  r.  14 . .  19.  ///.  Particular  directions 
for  the  attaining  and  preserving  of  wisdom,  and  bringing  forth  tlie  fruits  of 
it,  r.20.  .27.  So  plainly,  so  pressingly,  is  tlie  case  laid  be/ore  us,  ttiat  we 
shall  b;  for  ever  inexcusable  if  ue  perish  in  our  fully. 

1.  XX EAR,    ye   children,    the    instruction   of   a 
XJL   father,  and  attend  to  know  understanding. 

2.  For  I  give  you  good  doctrine,  forsake  ye  not  my 
law.  .3.  For  I  was  my  father's  son,  tender  and 
only  beloved  in  the  sight  of  my  mother.  4.  He 
taught  me  also,  and  said  unto  me.  Let  thine  heart 
retain  my  words:  keep  my  commandments,  and 
live.  5.  Get  wisdom,  get  understanding:  forget  i< 
not;  neither  decline  from  the  words  of  my  mouth. 
6.  Forsake  her  not,  and  she  shall  preserve  thee: 
love  her,  and  she  shall  keep  thee.  7.  Wisdom  w 
the  jnincipal  thing;  tlietejcre  get  wisdom:  and 
with  all  thy  getting  get  understanding.  8.  Exalt 
her,  and  she  shall  promote  thee:  she  shall  bring 
thee   to    honour,   when  thou  dost   embrace    her. 

9.  She  shall  give  to  thine  head  an  ornament  of 
grace:  a  crown  of  glory  shall  she  deliver  to  thee. 

10.  Hear,  O  my  son,  and  receive  my  sayings;  and 
the  years  of  thy  hfe  shall  be  many.  11.  I  have 
taught  thee  in  the  way  of  wisdom;  1  iiave  led  thee 
in  right  paths.  12.  When  thou  goest,  thy  steps 
shall  not  be  straitened;  and  when  thou  runnest, 
Ihou  shalt  not  stumble.  13.  Take  fast  hold  of 
instruction;  let  her  not  go:  keep  her;  for  she  is 
thy  life. 

Here  we  have, 

I.  The  invitation  which  Solomon  gives  to  his  children  to  come, 
and  receive  instruction  from  him;  (ti.1,2.)  Hear,  ye  children, 
the  instruction  of  a  father.  That  is,  1.  "  Let  my  own  children, 
in  the  first  place,  receive  and  give  good  heed  to  those  instructions 
which  I  set  ilown  for  the  use  of  others  also."  Note,  Magistrates 
and  ministers,  who  are  intrusted  with  the  conduct  of  larger  socie- 
ties, are  concerned  to  lake  a  more  than  ordinary  care  for  the  good 
instruction  of  their  own  families;  from  this  duty  their  public  work 
will  by  no  means  excuse  them.  This  charity  must  begin  at  home, 
though  it  must  not  end  there;  for  he  that  has  not  his  children  in 
subjection  with  all  gravily,  and  does  not  take  pains  in  their  good 
education,  how  shall  he  do  his  duty  as  he  ought  to  the  chvrch  of 
Gnd?  1  Tim.  3. 4, .5.  The  children  of  those  that  are  eminent  for 
wisdom  and  public  usefulness  ought  to  improve  in  knowledge 
and  srace,  in  proportion  to  the  advaniages  they  derive  from  their 
relation  to  such  parents.  Yet  it  may  be  observed,  to  save  both 
the  credit  and  the  roinforl  of  those  parents  whose  children  do  11  t 
answer  the  hopes  that  arose  from  their  education,  that  RehoiiouiV 


rUOVIiJili.S,  IV;» 


Parental  Instructions. 


Iht  son  of  Solomon,  was  far  from  btiiia  cilliiT  one  of  tlii'  wisest, 
or  on«  of  tlie  best ;  we  liave  ivasoii  'o  lliiiik  that  llioiisaiids  have 
cot  nior«  ^ond  l)v  Solomon's  provcrlis  than  his  own  son  did,  to 
>\hom  thev  seem  to  have  lieen  dedicated.  2.  Let  all  younff  people, 
in  the  (lavs  of  liicir  childhood  and  voulh,  take  pains  to  net 
knowledge  and  "Tace,  for  that  is  their  Itarnnig:  age,  and  llicii  their 
minds  arc  formed  and  seasoned.  He  does  not  say,  My  children, 
but,  Ye  children  ;  we  read  bnt  of  one  son  that  Solomon  had  of  his 
own.  He  is  willing;  to  set  up  for  a  schoolmaster,  and  to  teach 
other  people's  children;  for,  at  that  age,  tiiere  is  most  hope  of 
success ;  the  branch  is  easily  bended  when  it  is  yonng  and  tender. 
3.  Let  all  that  would  receive  instruction  come  with  the  disposition 
of  childre;!,  though  they  be  grown  persons;  let  all  piejudices  be 
laid  aside,  and  the  mind  be  as  white  paper;  let  them  be  dutiful, 
tractable,  and  self-diffident,  and  take  the  word  as  the  word  of  a 
lather,  which  comes  both  with  authority  and  with  affection.  We 
must  see  it  coming  from  God  as  our  Father  in  heaven,  to  whom 
«ve  pray,  from  whom  we  expect  blessings,  the  Father  of  our 
spirits,  to  whom  we  onijht  to  be  in  subjection,  that  we  may  live. 
We  must  look  upon  our  teachers  as  our  fathers,  who  love  us,  and 
seek  our  welfare;  and  therefore,  thouah  the  instruction  carry  in 
it  reproof  and  correction,  for  so  the  word  signifies,  yet  wc  must 
})iil  it  welcome. 

Now,  (1.)  To  recommend  it  to  us,  we  are  told,  not  only  that 
it  is  the  instruction  oj  a  father,  but  that  it  is  understandiiiff,  and 
therefore  should  be  welcome  to  intelligent  creatures.  Religion  has 
reason  on  its  side,  and  we  are  taught  it  by  fair  reasoning.  It  is  a 
law  indeed,  Co.  2.)  but  that  law  is  founded  upon  doctrine,  upon 
unquestionable  principles  of  truth,  upon  ffood  doctrine,  which  is 
not  only  faithful,  but  worthy  of  all  acceptation.  If  we  admit  the 
doctrine,  we  cannot  but  submit  to  the  law. 

(2.)  To  rivet  it  in  us,  we  are  directed  to  receive  it  as  a  gift,  to 
«lteud  to  it  with  all  diligence,  to  attend  so  as  to  know  it,  for 
otherwise  we  cannot  do  it,  and  not  to  forsake  it,  by  disowning  the 
doctrine,  or  disobeying  tlie  law. 

II.  The  instructions  be  gives  them.     Observe, 

1.  How  he  came  bv  these  in'structions;  he  had  them  from  his 
parents,  and  teaches  his  children  the  same  that  they  taught  him, 
«.3,  4.  Observe,  (l.)His  parents  loved  him,  and  therefore  taught 
liim  ;  ficas  mxj father's  son.  David  had  many  sons,  but  Solomon 
was  his  son  indeed,  as  Isaac  is  called,  (Gen.  17.  19.)  and  for  the 
«ame  reason,  because  on  him  the  covenant  was  entailed.  He  was 
his  father's  darling  above  any  of  his  children.  God  had  a  sj>ecial 
kindness  for  Solomon,  (the  prophet  called  \\\m  Jedidiah,  because 
the  Lord  loved  him,  2  Sam.  12.25.)  and,  for  that  reason,  David 
had  a  special  kindness  for  him,  for  he  was  a  man  after  God's  oun 
heart.  If  parents  may  ever  love  one  child  Letter  than  another,  it 
must  not  be  till  it  plainly  appears  that  God  does  so.  He  was 
tender,  and  only  beloved,  in  the  sight  of  his  mother:  surely  there 
was  a  manifest  reason  for  making  such  a  distinction,  when  both 
the  parents  made  it.  Now  we  see  how  thev  shewed  their  love  ; 
they  catechised  him,  kept  him  to  his  book,  and  held  him  to  a  strict 
discipline.  Thoush  he  was  a  prince,  and  heir-apparent  to  the 
crown,  yet  they  did  not  let  him  live  at  large  ;  nay,  therefore  they 
tutored  him  thus.  And  perhaps  David  was  the  more  strict  with 
Solomon  in  his  education,  because  he  had  seen  the  ill  effects  of  an 
vndue  indulgence  in  Adonijah,  whom  he  had  not  crossed  in  any 
thing,  (1  Kings,  1.  6.)  as  also  in  Absalom.  (2.)  What  his  parents 
taught  him  he  teaches  others.  Observe,  [1.]  When  Solomon  was 
grown  up,  he  not  onlv  remembered,  but  took  a  pleasure  in 
repeating,  the  good  lessons  his  parents  taught  him  when  he  was  a 
child.  He  did  not  forget  them,  so  deep  were  the  impressions  they 
made  upon  him.  He  was  not  ashamed  of  tliem,  such  a  high  value 
I'ad  he  for  Ihem,  nor  did  he  look  upon  them  as  the  childish  things, 
the  mean  things,  which,  when  he  became  a  man,  a  king,  he  should 
put  away,  as  a  disparatrenient  to  him  ;  much  less  did  he  repeat 
Ihem,  as  some  wicked  children  have  done,  to  ridicule  them,  and 
'make  his  companions  merry  with  them,  priding  himself  that  he  was 
pv>t  clear  from  gra\e  le=sons  and  restraints.  [  2.]  Though  Solomon 
■jras  a  wise  man  himself,  and  divinelv  in'^pirod,  vet,  when  he  wns 
to  teach   wisdom,  lie  did  'not    tl  ink   it   heli^v   liini   id   fiiK.lr   l.i.i 


father,  and  to  make  use  of  his  ^^ords.  They  that  would  learn  we!!, 
and  teach  well,  in  religion,  must  not  affect  ne«- found  notions  and 
new-coined  phrases, so  asto  look  with  contempt  upon  theknowledg? 
and  language  of  their  predecessors,  if  we  must  keep  (o  the  good 
old  uay,  why  should  we  scorn  tlie  good  old  words?  Jer.  G.  10. 
[3.]  Solomon,  having  been  well-educated  by  his  parents,  thouahl 
himself  thereby  obliged  to  give  his  children  a  good  education, 
the  same  that  his  parents  had  given  him;  and  this  is  one  wav  in 
which  we  nmst  requite  our  parents  for  the  pains  they  took  with 
us,  even  by  shewing  piety  at  home,  I  Tim.  5.  4.  They  tauglil 
us,  not  onlv  that  we  may  learn  ourselves,  but  that  we  might  leach 
our  children,  tl;e  good  knowledge  of  God,  Ps.  70.  (J.  ,\nd  we 
are  false  to  a  trust  if  we  do  not ;  for  the  sacred  deposit  of  religious 
doctrine  and  law  was  lodged  in  our  hands,  with  a  charge  to 
transmit  it  pure  and  entire  to  those  that  shall  come  after  tis, 
2  Tim.  2.  2.  [4.]  Solomon  enforces  his  exhortations  with  the 
nuthoritvof  his  father  David,  a  man  famous  in  his  generation  upon 
all  accounts.  Be  it  taken  notice  of,  to  the  honour  of  reliaion,  that 
the  wisest  Eind  best  men  in  every  age  have  been  most  zealous,  not 
onlv  for  the  practice  of  it  themselves,  but  for  thepropagalinsof  it  to 
others;  and  we  should  therefore  continue  in  the  things  which  ue 
have  learned,  Jtnowing  of  whom  we  have  learned  them,  2Tim.3. 14. 

2.  What  those  instructions  were,  r. 4..13. 

[1.]  Bv  wav  of  precept  and  exhortation.  David,  in  teaching 
his  son,  though  he  was  a  child  of  great  capacity  and  quick  appre- 
hension, to  shew  that  he  was  in  good  earnest,  and  to  affect  his 
child  the  more  wirli  what  he  said,  expressed  himself  with  great 
warnilli  and  iniporlunitv.  and  inculcate<l  the  same  thing  again  and 
again.  So  children  must  be  taught;  (Deut.C.  7.)  Thou  shalt 
whet  them  diligently  upon  thy  children.  David,  though  he  was  a 
man  of  public  business,  and  liad  tutors  for  his  son,  took  rdl  this 
pains  with  him  himself. 

First,  He  recommends  to  him  his  Bible  and  his  catecdism,  as  the 
means,  his  father's  words,  (v.  4.)  the  words  of  his  month,  (v. 5.^ 
his  sayings,  (|-.  10.)  all  the  good  lessons  he  had  (iuisiht  him;  and, 
perhaps,  he  means  particidarly  the  book  'it  I'salms,  many  of 
which  were  Maschils,  psalms  of  inslructijn,  and  two  of  them  are 
expressly  said  to  he  for  Solomon.  Thrse,  and  all  his  other  words, 
Solomon  must  have  an  eve  to.  I.  He  must  hear  and  receive 
them,  (f.lO.)  diligently  attend  to  them,  and  imbibe  them,  as  the 
earth  drinks  in  the  rain  that  comes  of  ten  vpnn  it,  Heb.  0.  7.  fiod 
thus  bespeaks  our  attention  to  his  word.  Hear,  O  my  son,  and 
receive  my  sayings.  2.  He  must  hold  fast  the  form  of  sound 
uo;Y/i- which  bis  father  gave  him;  (v. 4.)  Let  thine  heart  retain 
mil  nords ;  and  except  the  word  be  hid  in  the  heart,  lodgeil  in  the 
will  Hud  affections,  it  will  not  be  retained.  3.  He  must  govern 
himself  by  them  ;  A'ce;>  my  commandments,  obey  them,  and  that 
is  ti.e  wav  to  increase  in  the  knowledge  of  them,  .Iolin,7.  17. 
4.  He  must  stick  to  them,  and  abide  by  them  ;  "Decline,  not  from 
the  words  of  mi/  mouth,  {v.o.)  as  fearing  they  will  be  too  great  a 
check  upon  thee,  but  take  fast  hold  of  instruction,  (v.  13.)  as 
being  resolved  to  keep  tliv  hold  and  never  let  it  go."  Those  that 
have  a  good  education,  though  they  strive  to  shake  it  off,  will  find  i' 
hang  about  them  a  great  while,  and  if  it  do  not,  their  case  is  vcrysuu 

Secondly,  He  recommends  to  him  wisdom  aiid  understandintr  a- 
the  end  to  be  aimed  at  in  the  use  of  these  means;  that  leisdoii. 
which  is  the  principal  wisdom,  get  that :  Quod  caput  est  sopienti<f 
earn  acquire  sapientiam- — Be  sure  to  mind  that  branch  rf  wisdoe' 
which  is  the  top  branch  of  it,  and  that  is  ihefear  of  God,  ch.  1 .  'i 
Junius  and  Trcmellius.  A  principle  of  religion  in  the  heart,  thi« 
is  the  one  thing  needful:  therefore, 

1,  Get  this  uisdom,  get  this  understanding,  v. 5.  And  agaiii. 
"  Get  wisdom,  and  with  all  thy  getting  get  understanding,  v.  7 
Pray  for  it,  take  pains  for  it,  give  diligence  in  the  use  of  a'l 
appointed  means  to  attain  it,  wait  at  uisdom's  gate,  Prov.  8.  34 
Get  dominion  over  thy  corruptions,  which  are  thy  follies,  get 
possession  of  wise  principles,  and  the  habits  of  wisdoni :  get  ii 
by  experience,  get  it  above  all  thy  getting,  be  more  in  care,  an<i 
take  more  pains,  to  get  this,  than  to  get  the  wealth  of  this  world 
whatever  thou  forgettest,  get  this;  reckon  it  a  great  achievement, 
liaiid  pursue  it  »c.,ordiagl\"     True  wi.sdi-n'  •«  God's  uifl,  and  ye< 


PROVERBS,  IV.; 


Parental  Instructions. 


we  are  here  commanded  to  gel  it,  because  God  gives  it  to  those 
that  labour  for  it :  yet,  after  ail,  we  must  not  say,  Our  mig'^t,  and 
the  power  oj our  hand,  have  gotten  us  this  tiealth. 

Forget  her  not,  {v.  o.)  forsake  hernot,  {v.  6.)  let  her  not  go, 
(y.lS.)  bxit  keep  her.  Those  that  have  got  tiiis  wisdom  must 
lake  heed  of  losing  it  again  by  returning  to  folly:  it  is  indeed  a 
good  part  that  shall  not  be  taken  from  vs ;  but  then  we  must  take 
heed  lest  we  throw  it  from  us,  as  those  do  that  forget  it  first,  and 
let  it  slip  out  of  their  minds,  and  then  forsake  it,  and  turn  out  of 
its  good  ways.  That  good  thing  which  is  committed  to  us  we 
must  keep,  and  not  let  it  drop,  through  carelessness,  nor  suffer  it 
to  be  forced  from  us,  or  suffer  ourselves  to  be  wheedled  out  of  it ; 
never  let  go  such  a  jewel. 

3.  Love  her.  (i).6.)  and  embrace  her,  (v. 8.)  as  worldly  men 
love  their  wealth,  and  set  their  hearts  upon  it.  Religion  should  be 
very  dear  to  us,  dearer  than  any  thing  in  this  world  :  and  if  we 
cannot  reach  to  be  great  masters  of  wisdom,  yet  let  us  be  true 
lovers  of  it;  and  what  grace  we  have,  let  us  embrace  it  with  a 
sincere  affection,  as  those  that  admire  its  beauty. 

4.  "  Exalt  her;  (v.  8.)  always  keep  up  high  thoughts  of  religion, 
speak  of  it  with  value  and  veneration,  and  do  all  thou  canst  to 
bring  it  into  reputation,  and  maintain  the  credit  of  it  among  men  ; 
concur  with  God  in  his  purpose,  which  is,  to  magnify  (he  law 
and  make  it  honourable,  and  do  what  thou  canst  to  serve  that  pur- 
pose." Let  wisdom's  children  not  only  justify  her,  but  magnify 
her,  and  prefer  her  before  that  which  is  dearest  to  them  in  this 
world.  In  honouring  those  that  fear  the  Lord,  though  they  are  low 
in  the  world,  and  in  regarding  a  poor  wise  man,  we  exalt  wisdom. 

[2.]  By  way  of  motive  and  inducement,  thus  to  labour  for 
wisdom,  and  submit  to  the  conduct  of  it,  consider. 

First,  It  is  the  main  matter,  and  that  which  ought  to  be  the 
chief  and  continual  care  of  every  man  in  this  life;  (v.  7.)  Wisdom 
is  the  principal  thing ;  other  things  which  we  are  solicitous  to  get, 
and  keep,  are  nothing  to  it;  it  is  the  whole  of  man,  Eccl.  12. 13. 
It  is  that  which  recommends  us  to  God,  which  beautifies  the  soid, 
which  enables  us  to  answer  the  end  of  our  creation,  to  live  to 
some  good  purpose  in  \he  world,  and  to  get  to  heaven  at  last; 
and  therefore  it  is  the  principal  thing. 

Secondly,  It  has  reason  and  equity  on  its  side;  (v. 11.)  "  I 
have  taught  thee  in  the  way  of  wUdom,  true  wisdom,  and  so  it  will 
be  found  to  be  at  last;  /  have  led  thee,  not  in  the  crooked  way  of 
carnal  policy,  which  does  wrong,  under  colour  of  wisdom,  but  in 
right  paths,  agreeable  to  the  eternal  rules  and  reasons  of  good  and 
evil."  The  rectitude  of  the  divine  nature  appears  in  the  rectitude 
of  all  the  divine  laws.  Observe,  David  not  only  taught  his  son 
by  good  instructions,  but  led  him  both  by  a  good  example,  and  by 
applying  general  instructions  to  particular  cases;  so  that  nothing 
Was  wanting  on  his  part  to  make  him  wise. 

Thirdly,  It  would  be  much  for  his  own  advantage  ;  "  If  thou 
be  wise  and  good,  thou  shalt  be  so  for  thyself." 

1.  "It  will  be  thy  life,  thy  comfort,  thy  happiness;  it  is  what 
thou  canst  not  live  without;"  Keep  my  commandments,  and  live, 
V.4.  That  of  our  Saviour  agrees  with  this,  If  thou  wilt  enter 
into  life,  keep  the  commandments,  Matth.  19.  17.  It  is  upon  pain 
of  death,  eternal  death,  and  in  prospect  of  life,  eternal  life,  that 
we  are  required  to  be  religious;  "Receive  wisdom's  sayings,  and 
the  years  of  thy  life  shall  be  many,  (r.  10.)  as  many  in  this  world 
as  Infinite  Wisdom  sees  fit,  and  in  the  other  world  thou  shall  live 
that  life,  the  years  of  which  shall  never  be  numbered.  Keep  her 
therefore,  whatever  it  cost  thee,  for  she  is  thy  life,  ».13.  Ail 
thy  satisfaction  will  l,e  found  in  this  ;"  and  a  soul  without  true 
wisdom  and  grace  is  i-cally  a  dead  soul. 

2.  "  It  will  be  Ihy  guard  and  guide,  thy  ccnvov  and  conduct, 
through  all  the  dangers  and  difficulties  of  thyjournev  through  this 
wilderness.  Love  wisdom,  and  cleave  to  her,  and  she  shall  pre- 
serve thee,  she  shall  keep  thee  (v.G.)  from  sin,  the  worst  of  evils, 
the  worst  of  enemies;  she  shall  keep  thee  from  hurling  thvself, 

■  and  then  none  else  can  hurt  thee."  As  we  say,  "  Keep  thv  shop, 
.Tnd  Ihy  shop  will  keep  thee;"  so  "  Keep  thy  wisdom,  and  thy 
wisdom  will  keep  thee."  It  will  keep  us  from  straits  and  stum- 
bling-blocks in  the  management  of  ourselves  and  our  affairs,  t'.12. 


(1.)  That  our  steps  be  not  straitened  when  we  go,  that  we  bring 
not  ourselves  into  such  straits  as  David  was  in,  2  Sam.  24.  14. 
They  that  make  God's  word  their  rule  shall  walk  at  liberty,  and 
be  at  ease  in  themselves.  (2.)  That  our  feet  do  not  stumble  when 
we  run.  If  wise  and  good  men  be  put  upon  sudden  resolves,  the 
certain  rule  of  God's  word,  which  they  go  by,  will  keej)  them 
even  then  from  stumbling  upon  any  thing  that  niav  be  pernicious. 
Integritv  niid  uprightness  will  preserve  us. 

3.  "  It  will  be  thy  honour  and  reputation;  (». 8.)  Exalt  wis- 
dom, do  thou  but  shew  thy  good-will  to  her  advancement,  and, 
though  she  needs  not  thy  service,  she  will  abundantly  recompense 
it,  she  shall  promote  thee,  she  shall  bring  thee  to  honour."  Solomon 
was  to  be  a  king,  but  his  wisdom  and  virtue  would  be  more  his 
hononr  than  his  crown  or  purple;  that  was  it  for  which  all  his 
neighbours  had  him  so  much  in  veneration  ;  and,  no  doubt,  in  his 
reisn,  and  David's,  wise  and  good  men  stood  fairest  for  prefer- 
ment. However,  religion  will,  first  or  last,  bring  all  those  to 
honour  that  cordially  embrace  her;  they  shall  be  accepted  of  God, 
respected  by  all  wise  men,  owned  in  the  great  day,  and  shall 
inherit  everlasting  glory.  This  he  insists  on,  {v. 9.)  "  She  shall 
give  to  thine  head  an  ornament  of  grace  in  this  world,  siiall 
recommend  thee  bolh  to  God  and  man,  and  in  the  other  world  c 
crown  of  glory  shall  she  deliver  to  thee;  a  crown  that  shall  never 
toller,  a  crown  of  glory  that  shall  never  wither."  That  is  the  true 
honour  which  attends  religion ;  Nobilitas  sola  est  alque  unica 
virtus — Virtue  is  the  only  nobility  f  David  having  thus  recom- 
mended wisdom  to  his  son,  no  marvel  that,  when  God  bid  him 
ask  what  he  would,  he  prayed.  Lord,  give  me  a  jvise  and  an 
understanding  heart.  We  should  make  it  appear  by  our  prayers 
how  well  we  were  taught. 

14.  Enter  not  into  the  path  of  the  wicked,  and 
s^o  not  in  the  way  of  evil  men.  15.  Avoid  it,  pass 
not  by  it,  turn  from  it,  and  pass  away.  16.  For 
they  sleep  not,  except  they  have  done  mischief ; 
and  their  sleep  is  taken  away,  unless  they  cause 
some  to  fall.  17.  For  they  eat  the  bre?  d  of  wick- 
edness, and  drink  the  wine  of  violence.  18.  But 
the  path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day. 
19.  The  Avay  of  the  wicked  is  as  darkness:  they 
know  not  at  what  they  stumble. 

Some  make  David's  instructions  to  Solomon,  which  began 
V.4.  to  continue  to  the  end  of  the  chapter;  nay,  some  continue 
them  to  the  end  of  tiie  ninth  chapter;  but  it  is  more  probable 
that  Solomon  begins  here  again,  if  not  sooner.  In  these  verses, 
having  exhorted  us  to  walk  in  the  paths  of  wisdom,  he  cautions 
us  against  the  path  of  the  wicked.  1.  We  must  take  heed  of  the 
ways  of  sin,  and  avoid  them;  every  thing  that  looks  like  sin,  and 
leads  to  it.  2.  In  order  to  this,  we  must  keep  out  of  the  ways  of 
sinners,  and  have  no  fellowship  with  them.  For  fear  of  falling 
into  wicked  courses,  we  must  shun  wicked  company.     Here  is, 

I.  The  caution  itself,  v.  14, 15. 

1.  We  must  take  heed  of  falling  in  with  sin  and  sinners;  Eutei 
not  into  the  paths  of  the  wicked.  Our  teacher,  having,  like  a  faith  - 
ful  guide,  shewed  us  the  right  patlis,  (u.ll.)  here  warns  us  of  the 
by-paths  into  which  we  are  in  danger  of  being  drawn  aside. 
Those  that  have  been  well  educated,  and  trained  up  in  the  way 
they  should  go,  let  them  never  turn  aside  into  the  way  they  should 
not  go;  let  them  not  so  much  as  enter  into  it,  no  not  to  make  trial 
of  it,  lest  it  prove  a  dangerous  experiment,  and  difficult  to  ntreal 
with  safety.  "  Venture  not  into  the  company  of  those  that  are 
infected  with  the  plague,  no  not  though  thou  think  thyself 
guarded  with  an  antidote." 

2.  If  at  any  time  we  are  inveigled  into  an  evil  way,  we  must 
hasten  otit  of  it.  "  If,  ere  thou  wast  aware,  thou  didst  enter  in 
at  the  srate,  because  it  was  wide,  yet  go  not  on  in  the  way  of  er\ 
men.     As  soon  as  thou  art  made  sensible  of  thy  mistake,  retira 


PROVERBS,  IV. 


Parental  Instructions^ 


iir.n-.idiatelv,  take  nol  a  slep  mare,  stay  not  a  minute  longer,  in 
the  way  that  lertainly  leads  to  destruction." 

3.  vVe  must  dreail  and  dtlost  the  ways  of  sin  and  sinners,  and 
decline  llicm  with  the  iilniost  care  imaginable.  "  The  way  nf 
evil  men  may  seem  a  pleasant  way  and  sociable,  and  the  nearest 
way  to  the  compassing  of  some  secular  end  we  may  have  in  view; 
but  it  is  an  evil  way,  and  will  end  ill,  and  therefore,  if  thou  love 
thy  God  and  thy  soul,  avoid  it,  pass  not  by  if,  that  thou  mayest 
not  be  tempted  to  enter  into  it;  and,  if  thou  find  thyself  near  it, 
Itunjrom  it,  and  pass  away,  and  get  as  far  off  it  as  thou  canst." 
The  njanner  of  exj)ression  intimates  the  imminent  danger  we  are 
in,  the  need  we  have  of  this  caution,  and  the  great  importance 
of  it;  and  that  our  watchmen  are,  or  shoidd  be,  in  good  earnest 
in  giving  us  warning.  It  intimates  likewise  at  what  a  distancf- 
we  should  keep  from  sin  and  sinners ;  he  does  not  say.  Keep  at  a 
dve  distance,  but  at  a. great  distance,  the  further  the  better,  never 
think  you  can  get  far  enough  from  it ;  escape  for  thy  life,  look  not 
behind  thee. 

II.  The  reasons  to  enforce  this  caution. 

1.  "  Consider  tlie  character  of  the  men  whose  way  thou  art 
warned  to  shun;"  tliey  are  ndschievous  men,  (r.l6,  17.)  they 
not  only  care  not  what  hurt  they  do  to  those  that  stand  in  their 
way,  but  it  is  their  business  to  do  mischief,  anu  their  delight, 
purely  for  mischief-sake.  They  are  continually  designing  and 
endeavouring  to  cause  some  to  fall,  to  ruin  them  body  and  soul. 
Wickedness  and  malice  are  in  their  nature,  and  violence  in  all 
their  actions.  They  are  spiteful  in  the  highest  degree;  for, 
(1.)  Mischief  is  rest  and  sleep  to  them.  As  much  satisfaction  as  a 
covetous  man  has  when  he  has  got  money,  an  ambitious  man  when 
he  has  got  preferment,  and  a  good  man  when  he  has  done  good, 
80  much  have  they  when  they  have  said  or  done  that  which  is 
injurious  and  ill-natured;  and  extremely  uneasy  if  they  cannot  get 
their  envy  and  revenge  gratified  ;  as  Haman,  to  whom  every  thing 
was  unpleasant,  as  long  as  Mordecai  was  unhanged.  It  intimates, 
likewise,  how  restless  and  unwearied  they  are  in  tlieir  mischievous 
pursuits;  they  will  rather  want  sleep  than  want  the  pleasure  of 
being  vexatious  (2.)  Mischief  is  meat  and  drink  to  them,  they 
feed  and  feast  upon  it ;  they  eat  the  bread  of  tvickedness,  (they  eat 
tip  my  people  as  they  eat  bread,  Ps.  14.  4.)  and  drink  the  wine  of 
violence,  drink  iniquity  like  water.  Job,  15.16.  All  they  eat  and 
drink  is  got  by  rapine  and  oppression.  Do  wicked  men  think  the 
time  lost  in  which  they  are  not  doing  hurt?  Let  good  men  make 
it  as  much  their  business  and  delight  to  do  good  ;  Amid,  diem 
perdidi — Friends,  I  have  lost  a  day.  And  let  all  that  are  wise,  and 
wish  well  to  themselves,  avoid  the  society  of  the  wicked  ;  for, 
[1.]  It  is  very  scandalous;  for  there  is  no  disposition  of  mind 
that  is  a  greater  reproach  to  the  human  nature,  a  greater  enemy 
to  hiiman  society,  a  bolder  defiance  to  God  and  conscience,  that 
has  more  of  the  Devil's  image  in  it,  or  is  more  serviceable  to  his 
interests,  than  a  delight  to  do  mischief,  and  to  vex,  and  hurt,  and 
ruin  every  body.  [2.]  It  is  very  dangerous.  "  Shun  those  that 
delight  to  do  mischief,  as  thou  tenderest  thine  owji  safety;  for, 
whatever  friendship  they  may  pretend,  one  lime  or  other  they  will 
do  thee  mischief;  thou  wilt  ruin  Ihvself  if  thou  dost  concur  with 
them,  (ch.  1.18.)  and  they  will  ruin  thee  if  thou  dost  not." 

2.  "  Consider  the  character  of  the  way  itself  which  thou  art 
warned  to  shun,  compared  with  the  right  way  which  thou  art 
invited  to  walk  in." 

(1.)  The  way  of  righteousness  is  licht;  (r.18.)  The  path  nf 
the  just,  which  thev  have  chosen,  and  in  which  they  walk,  is  as 
light;  Vne  light  shitics  on  their  ways,  (Job,  22.  2ft.)  and  makes 
them  both  safe  and  ])leasant.  Christ  is  their  HVr?/,  and  he  is  the 
Light.  They  aie  guided  by  the  word  of  God,  and  that  is  a  light 
to  their  feet ;  thev  themselves  are  light  in  the  Lord,  and  they  iralk 
in  the  light  as  he  is  in  the  light.  [  1.]  It  is  a  shining  light.  Their 
way  shines  to  themselves,  in  the  joy  and  comfort  of  it;  it  shines  | 
before  others  in  the  lustre  and  honour  of  it ;  it  shines  before  men, 
who  see  ilteir  good  works,  Matth.5.  16.  Thev  ao  on  in  their  way 
with  a  Iioly  security  and  serenity  of  mind,  as  those  that  walk  in 
the  light.  It  is  as  the  morning-light,  which  shines  out  of  obscurity, 
(Isa.  88. 8, 10.)  and  puts  an  end  to  the  works  of  darkness.  [2.]  It 
VOL.  n.  122 


is  a  growing  light ;  it  shines  more  and  more ;  not  like  the  liglil 
of  a  meteor,  which  soon  disappears,  or  that  of  a  candle,  which 
burns  dim,  and  burns  down  ;  but  like  that  of  the  rising  sun, 
which  goes  forward  shining,  mounts  upward  shining,  (irace,  llic 
guide  of  this  way,  is  growing;  he  that  has  clean  hands  shall  be 
stronger  and  stronger;  the  joy  wliich  is  the  pleasure  of  this  wav, 
that  honour  which  is  the  brightness  of  it,  and  all  that  happiness 
which  is  indeed  its  light,  shall  be  slill  increasing.  [3.]  It  will 
arrive,  in  the  end,  at  the  perfect  day.  The  light  of  the  day- 
spring  will  at  length  be  noon-day  light,  and  that  is  it  which  the 
enliohtened  soul  is  pressing  toward.  The  saints  will  not  be  perfect 
till  they  come  to  heaven,  but  there  they  shall  themselves  shine  at 
the  sun  when  he  goes  forth  in  his  strength,  Matih.  13.  43.  Their 
graces  and  joys  shall  be  all  consummate.  Therefore  it  is  our 
wisdom  to  keep  close  to  the  path  of  the  just. 

(2.)  The  way  o/sin  is  as  darkness,  t).  19.  The  works  he  had 
cautioned  us  not  to  have  fellowship  with,  are,  works  of  darkness. 
What  true  pleasure  and  satisfaction  can  they  have  who  know  no 
pleasure  and  satisfaction  but  what  they  have  in  doing  niischief? 
What  sure  guide  have  they  that  cast  God's  word  behind  thrra  ? 
The  way  of  the  wicked  is  dark,  and  therefore  dangerous ;  for  they 
stumble,  and  yet  know  not  at  what  they  stumble;  they  fall  into 
sin,  but  are  not  aware  which  way  the  temptation  came,  by  which 
they  were  overthrown,  and  therefore  know  not  how  to  avoid  it 
the  next  time.  They  fall  into  trouble,  but  never  inquire  where- 
fore God  contends  with  them ;  they  consider  not  that  they  do  evil, 
nor  what  will  be  in  the  end  of  it,  Ps.  82.  5.  Job,  18.  5,  6.  This 
is  the  way  we  are  bid  to  shun. 

20.  My  son,  attend  to  my  words;  inclitie  thine 
ear  unto  my  sayings.  21.  Let  them  not  depart 
from  thine  eyes;  keep  them  in  the  midst  of  tliine 
heart.  22.  For  they  are  life  unto  those  that  find 
them,  and  health  to  all  their  flesh.  2.3.  Keep  thy 
heart  with  all  diligence;  for  out  of  it  are  the  issues 
of  life.  24.  Put  away  from  thee  a  froward  mouth, 
and  perverse  lips  put  far  from  thee.  25.  Let  thine 
eyes  look  right  on,  and  let  thine  eye-lids  look 
straight  before  thee.  26.  Ponder  the  path  of 
thy  feet,  and  let  all  thy  ways  be  established. 
27.  Turn  not  to  the  right  hand  nor  to  tiie  left: 
remove  thy  foot  from  evil. 

Solomon,  having  warned  us  not  to  do  evil,  here  teaches  us  how 
to  do  well.  It  is  not  enough  for  us  to  shun  the  occasions  of  sin, 
but  we  must  study  the  methods  of  duty. 

1.  We  must  have  a  continual  regard  to  the  word  of  God,  and 
endeavour  that  it  may  he  always  ready  to  us.  The  sayings  of 
wisdom  must  be  our  principles  by  which  we  must  govern  ourselves, 
our  monitors  to  warn  us  of  duty  and  danger;  and  therefore, 
(1.)  We  must  receive  them  readily;  "Incline  thine  ear  to  them, 
(v.  20.)  humbly  bow  to  them,  diligently  listen  to  them."  The 
attentive  hearing  of  the  word  of  God  is  a  good  sign  of  a  work  of 
grace  besun  in  the  heart,  and  a  good  means  of  carrying  it  on.  It 
is  to  be  hoped  that  those  are  resolved  to  do  their  duty  who  are 
inclined  to  know  it.  (2.)  We  must  retain  them  carefully;  (i'.21.) 
we  must  lav  them  before  us  as  a  rule;  "Let  them  not  depart  from 
thine  eyes;  view  them,  review  them,  and  in  every  thing  aim  »o 
conform  to  them."  We  must  lodge  them  within  us,  as  a  com- 
mandina:  |>rinciple,  the  influences  of  which  are  diffused  throughout 
the  whole  man ;  "  Keep  them  in  the  midst  nf  thine  heart,  as 
things  dear  to  thee,  and  which  thou  art  afraid  of  losing."  Let 
the  word  of  God  be  written  in  the  heart,  and  that  which  is  written 
there  will  remain. 

The  reason  why  we  must  thus  make  much  of  the  words  of  wis- 
dom, is,  because  thev  will  be  both  food  and  physic  to  us,  like  the 
tree  nf  life.  Rev.  22.  2.  rzek.47. 12.  They  that  seek  and  find 
them,  find  and  keep  Ihcm,  shrdi  find  in  them,  [1.]  Food;  For 
they  are  life  unto  those  that  find  them,  v.  22.    As  the  spiritual  lif* 


ritOVERBS.   IV,   V 


Parental  Iiistriictions^ 


(PM  begun  by  tlic  word  as  the  Instrumcnl  of  it,  so  bv  the  same 
^■o^d  it  is  still  nourished  and  nninlaiiied ;  we  could  not  live  with- 
out it,  we  niav  bv  faitli  live  upon  it.  [2.]  Physic.  Tiiey  are 
health  /.>  all  their  fL'sh,  to  the  whole  man,  bi,lh  body  and  soul; 
thev  help  to  keep  both  in  good  plight.  They  are  health  to  all 
flesh,  so  the  Sevenlv.  There  is  enough  to  cure  all  the  diseases  of 
this  (listenipcrcd  world.  Thev  are  a  medicine  to  all  their  Jlesh,  so 
the  word  is;  to  all  their  corruptions;  for  they  are  called  //esA;  to 
all  their  grievances,  which  are  as  thorns  in  the  flesh.  There  is  in 
the  word  of  God  a  proper  remedy  for  all  our  spiritual  maladies. 

2.  We  must  keep  a  watchful  eye,  and  a  strict  hand,  upon  all 
the  motions  of  our  inward  man,  r.23.  Here  is,  ( 1.)  A  great 
dutv  required  bv  the  laws  of  wisdom,  and  in  order  to  our  getting 
and  preserving  wisdom  ;  Keep  thy  heart  ivith  all  diligence.  God, 
who  gave  us  these  souls,  gave  us  a  strict  charge  with  them  ;  Man, 
woman,  Ace;)  //ly /jeart;  take  heed  to  thy  spirit,  Deut.4.9.  We 
must  maintain  a  holy  jealousy  of  ourselves,  and  set  a  strict  guard, 
occordinely,  upon  all  the  avenues  of  the  soul ;  keep  our  hearts 
from  doins  hurt,  and  getting  hurt;  from  being  defiled  by  sin,  and 
disturbed  bv  trouble;  keep  them  as  our  jewel,  as  our  vineyard; 
keep  a  conscience  void  of  offence;  keep  out  bad  thoughts;  keep 
up  good  thoughts;  keep  the  affections  upon  riffht  objects,  and  in 
due  bounds.  Keep  with  all  keepings,  so  the  word  is;  there 
arc  manv  ways  of  keeping  things — by  care,  by  strength,  by  calling 
in  help,  and  we  must  use  them  all  in  keeping  our  hearts  ;  and  all 
little  enough,  so  deceitful  are  they,  Jer.  17.9.  Or,  above  all 
keepings:  we  must  keep  onr  hearts  with  more  care  and  diligence 
than  we  keep  anything  else.  We  must  keep  our  eyes,  (Job.  31.1.) 
keep  our  tongues,  (Ps.  34.  13.)  keep  our  feet,  (Eccl.5.  1.)  but, 
above  all,  keep  our  hearts.  (2.)  A  good  reason  given  for  this 
care  ;  because  07it  of  it  are  the  i&stics  of  life;  out  of  a  heart  well 
kept  will  flow  living  issues,  good  products,  to  the  glory  of  God, 
and  the  edification  of  others.  Or,  in  general,  all  the  actions  of 
the  life  flow  from  the  heart,  and,  therefore,  keeping  that  is  making 
(he  tree  gooil  and  healinfr  the  springs.  Our  lives  will  be  regular 
or  irregular,  comfortable  or  uncomfortable,  according  as  our 
li''arts  are  kept  or  neglected. 

3.  We  luust  set  a  ivatch  before  the  door  of  our  lips,  that  we 
offend  not  with  our  tongue  ;  (i'.24.)  Put  a\cay  fromthee  a  froward 
month,  and  perverse  lips.  Our  hearts  being  naturally  corrupt,  out 
of  them  a  great  deal  of  corrupt  communication  is  apt  to  come,  and 
therefore  we  must  conceive  a  great  dread  and  detestation  of  all 
manner  of  e\il  words,  cursinK,  swearing,  lying,  slandering,  brawl- 
ing, fillhiness,  and  foolish  talking,  all  which  come  from  a.  froward 
month,  and  perverse  lips,  that  will  not  be  governed  either  by 
reason  or  religion,  but  contradict  both;  and  which  are  as  unsightly 
and  ill-favoured  before  God,  as  a  crooked  distorted  mouth  drawn 
awry  is  before  men.  All  nir.nner  of  tongue-sins  we  must,  bv 
constant  watchfidiiess  and  steadfast  resolution,  put  from  us,  put 
far  from  ns:  abstaining  from  ail  words  that  have  an  appearance 
of  evil,  and  fearing  to  learn  any  such  words. 

4.  We  nnist  make  a  covenant  with  our  eves;  "  Let  ttiem  look 
right  OH,  and  straight  before  thee,  v.  25.  Let  the  eve  be  fixed  and 
not  wandering,  let  it  not  rove  after  every  thing  that  presents  itself, 
for  then  it  will  be  diverted  from  good,  and  insnared  in  evil.  Turn 
it  froui  beholding  vanity  ;  let  thine  eve  be  single,  and  not  divided  ; 
let  thine  intentions  be  sincere  and  uniform,  and  look  not  asquint 
at  any  by-end."  We  must  keep  our  eve  upon  our  Master,  and  be 
carefid  to  approve  ourselves  to  him;  keep  our  eve  upon  our  rule, 
and  conform  to  that;  keep  our  eve  upon  onr  mark,  the  prize  of 
the  high  calling,  and  direct  all  toward  that.  Oculum  in  metam — 
The  eye  ypnn  the  goal. 

5.  We  must  act  considerately  in  all  we  do ;  (v.  26.)  Ponder  the 
paths  of  thy  fret:  JceiV/A  i/,  so'the  word  is;  "  Put  the  word  of  God 
in  one  scale,  and  what  thou  hast  done,  or  art  about  to  do,  in  the 
other,  and  see  how  they  agree  ;  be  nice  and  critical  in  examining 
whether  thy  way  be  good  before  the  Lord,  and  whether  it  will  end 
well."  We  must  consider  our  ))ast  ways,  and  examine  what  we 
have  done,  and  our  present  ways,  What  are  we  doing?  Whither 
nre  we  going?  See  that  ye u-alk  circumspectly.  It  concerns  us  to 
•oosider,  what  are  the  duties,  and  what  the  difficulties,  what  are 


the  advantages,  and  what  the  dingers,  of  our  way,  that  wc  ma« 
act  accordingly.     "  Do  nothing  rashly." 

G.  We  must  act  with  steadiness,  caution,  and  consistency; 
"  Let  all  thy  leays  be  established,  {v.  2G.)  and  be  not  unstable  in 
them,  as  the  double-minded  man  is;  halt  not  between  two,  but  go 
on  in  an  even  uniform  course  of  obedience  ;  turn  not  to  the  right 
hand,  nor  to  the  left,  for  there  are  errors  on  both  hands,  and 
Satan  gains  his  point,  if  he  prevail  to  draw  us  aside  either  way. 
Be  very  careful  to  remove  thy  foot  from  evil;  take  heed  of 
extremes,  for  in  them  there  is  evil,  and  let  thine  eyes  look  right 
on,  that  thou  mayest  keep  the  golden  mean."  Those  that  would 
approve  themselves  w  ise  must  always  be  watchful. 

CHAP.  V. 

The  scope  of  this  chapter  is  much  the  same  with  that  of  ch.  2.  To  lerite  the 
Slime  things,  in  other  tvords,  ought  not  to  be  grievous,  for  it  is  safe,  Pliil.  3. 1. 
Here  is,  I.  An  exhortation  to  get  acquaintance  icith,  and  submit  to,  the  laws 
of  wisdom  in  general,  v.  2.  //.  A  particular  caution  against  the  sin  of 
whoredom,  r.  3 . .  1 4.  ///.  Remedies  prescribed  against  that  sin.  1 .  Conjugal 
lore,  ti.  15..20.  2.  A  regard  to  God's  omniscience,  v, 21.  3.  A  dread  of  the 
miserable  end  of  vnclced  people,  v.  22,  23.  And  all  little  enough  to  arm  young 
people  against  those  fleshly  lusts  ichich  war  against  the  sout. 

1.  1\/J  Y  son,  attend  nnto  my  wisdotn,  and  bow 
-LtX  thine  ear  to  my  nnderstaiidinoj:  2.  Tliat 
thou  mayest  rep;ard  discretion,  and  that  thy  lips 
may  keep  knowledge.  3.  For  tiie  lips  of  a  strange 
woman  drop  as  an  honeycomb,  and  her  mouth  is 
smoother  than  oil:  4.  But  her  end  is  bitter  as 
wormwood,  sharp  as  a  two-edged  sword.  5.  Her 
feet  go  down  to  death;  her  steps  take  hold  on 
hell.  6.  Lest  thou  should  est  ponder  the  path  of 
life,  her  ways  are  moveable,  that  thou  canst  not 
know  them.  7.  Hear  me  now  therefore,  O  ye 
children,  and  depart  not  from  the  words  of  my 
mouth.  8.  Remove  thy  way  far  fro'/J  her,  and 
come  not  nigh  the  door  of  her  hou  (e  :  9.  Lest 
thou  give  thine  honour  unto  others,  and  thy  years 
unto  the  cruel:  10.  Lest  strangers  be  filled  with 
thy  wealtli;  and  thy  labours  be  in  the  house  of 
a  stranger;  11.  And  thou  tiiourn  at  the  last, 
when  thy  flesh  and  thy  body  are  consumed, 
12.  And  say.  How  have  I  hated  instruction,  and  my 
heart  despised  reproof;  13. And  have  not  obeyed 
the  voice  of  my  teachers,  nor  inclined  mine  ear  to 
them  that  instructed  me!  14. 1  was  almost  in  all  evil 
in  the  midst  of  the  congregation  and  assembly. 

Here  we  haye, 

\.  A  solemn  preface  to  introduce  the  caution  which  follows, 
K.  1,2.  Solomon  here  addresses  himself  to  his  son,  that  is,  to  all 
young  men,  as  unto  his  children,  whom  he  has  an  affection  for; 
and  some  influence  upon.  In  God's  name  he  demands  attention; 
for  he  writes  bv  divine  inspiration,  and  is  a  prophet,  though  he 
begins  not  with.  Thus  saith  the  Lord.  "A  ttend,  and  bow  thine  ear  ; 
not  only  hear  what  is  said,  and  read  what  is  written,  but  apply  thy 
mind  to  it,  and  consider  it  diligently."  To  gain  attention,  he 
urges,  1.  The  excellency  of  his  discourse;  "  It  is  my  wisdom,  it  is 
my  understanding ;  if  I  undertake  to  teach  thee  wisdom,  I  cannot 
prescribe  anv  thing  to  be  more  properly  called  so;  moral  philoso- 
phy is  my  philosophy,  and  that  which  is  to  be  learned  in  my  school." 
2.  The  usefulness  of  it ;  "  Attend  to  what  I  say,"  (1.)  "  That  thou 
mayest  act  wisely  ;  that  thou  mayest  regard  discretion."  Solomon's 
lectures  are  not  designed  to  fill  our  heads  with  notions,  with 
matters  of  nice  speculation,  or  doubtful  disputation,  but  to  guide  us 
in  the  government  of  ourselves,  that  we  may  act  prudently,  so  -is 
becomes  us,  and  so  as  will  be  for  our  true  interest.  (2.)  "That  thou 
mayest  speak  wisely ;  that  thy  lips  may  keep  knowledge,  and  thou 


FROVEUliS. 


Cautions  against  Sensufilily. 


mnypst  have  it  ready  «t  thy  tongue's  end,"  (as  we  say,)  "  for  the 
btnt'fil  of  those  with  whom  thou  dost  converse."  The  priest's  lips 
atv  sn'u\  to  keep  htiowleflffe ;  (Mai. 2.  7.)  hut  they  lliat  arc  ready 
and  niiiihtv  in  the  scriptures,  mav,  not  onlv  in  tlieir  devotions,  but 
ill  their  fliscourses,  be  spiritual  [iriests. 

II.  The  caution  itself,  and  that  is,  to  abstain  from  fleshly  hisls, 
from  adidterv,  fornication,  and  all  uiicleauness.  Some  apply  this 
fipurativelv,  and  bv  the  adulterous  woman  here  understand 
idolatry,  false  doctrine,  which  tend  to  debauch  men's  minds  and 
manners:  or,  the  sensual  a|ipetite,  to  which  it  may  as  fitly  ns  any 
Ihintf  be  applied;  but  the  priuiarv  scope  of  it  is  plainly  lo  warn 
us  asjainst  seventh-comn)andn)ent-si;is,  wbicli  youth  is  so  prone  to, 
the  temptations  to  which  are  so  violent,  the  examples  of  which  are 
so  many,  and  which,  where  admitted,  aie  so  destructive  to  ail  the 
seeds  of  virtue  in  the  soul,  that  it  is  not  strani;e  that  Solomon's 
cautions  against  it  are  so  verv  pressing,  anil  so  often  repeated. 

Solomon  here,  as  a  faithful  watchman,  <;ives  fair  warning  to  all, 
fis  tliev  tender  their  lives  and  comforts,  to  dread  this  sin,  for  it 
will  certainly  be  their  ruin.  Two  things  we  are  here  warned  to 
to  take  heed  of; 

1.  That  we  do  not  listen  to  lite  charms  of  this  sin.  It  is  true, 
t/ie  lips  of  a  strange  u-nman  drop  as  a  himeiirnmh;  (».  3.)  the 
pjeasiirfs  of  fleshly  Inst  are  very  tempting,  (like  the  wine  that 
gives  its  colour  in  the  cup,  and  moves  itself  aright,)  its  mouth, 
the  kisses  of  its  mouth,  the  words  of  its  innnth,  are  smnntlier  than 
oil,  that  the  poisonous  pill  may  go  down  glil)ly,  and  there  may 
be  no  suspicion  of  harm  in  it. 

But  consider,  (1.)  How  fatal  llie  conse(|uences  will  be;  how 
bitter  the  fruit  which  the  sinner  will  have  of  his  honey  and  oil, 
when  the  end  will  be,  [1.]  The  terrors  of  conscience;  it  is  bitter 
ns  u-ormtvood ;  (i'.4.)  what  was  luscious  in  the  mouth,  rises  in  the 
."itoniach,  and  turns  sour  there;  it  cuts,  in  the  reflection,  like  a 
tiro- edged  sword;  take  it  which  way  you  will,  it  wounds.  Solomon 
coidd  speak  by  experience,  Eccl.  7.  26.  [2.]  The  torments  of 
hell.  If  some,  that  have  been  guilty  of  this  sin,  have  repented 
and  been  saved,  vet  the  direct  tendency  of  the  sin  is  to  destruction 
of  body  and  soul;  the/ce<  of  it  go  doun  to  death,  nay,  they  take 
hold  on  hell,  to  pull  it  to  the  sinner,  as  if  the  damnation  slumbered 
too  lone;,  f.  5.  Those  that  are  entangled  in  this  sin  should  be 
reminde<l,  that  there  is  but  a  step  between  them  and  hell,  and 
that  lliev  are  ready  to  drop  into  it. 

( 2.)  Consider  how  false  the  charms  are.  The  adidteress  flatters 
and  speaks  fair,  her  words  are  honey  and  oil,  but  she  will  deceive 
tho«e  that  hearken  to  her;  her  ways  are  moveahle,  that  thou 
canst  not  know  them;  she  often  changes  her  disguise,  and  puts  on 
a  ffreat  variety  of  false  colours,  because,  if  she  be  rightly  known, 
she  is  certainly  hated.  Proteus-like,  she  puts  on  many  shapes, 
that  she  mav  keep  in  with  those  whom  she  has  a  design  upon. 
And  what  does  she  aim  at  with  all  this  art  and  management? 
Nothing  but  to  keep  them  from  pondering  the  path  of  life,  for 
she  knows,  that,  if  they  once  come  to  do  that,  she  will  certainly 
lose  Iheni.  Those  are  ignorant  of  Satan's  devices  who  do  not 
understand  that  the  great  thing  he  drives  at,  in  all  his  temptations, 
is,  [1.]  To  keep  them  from  choosing  the  path  of  life,  to  prevent 
them  from  being  religious,  and  from  going  to  heaven,  that,  being 
himself  shut  out  from  happiness,  he  may  keep  them  out  from  it. 
[2.]  In  order  hereunto,  to  keep  them  hom  pondering  the  path  of 
life,  from  considering  how  reasonable  it  is  that  they  should  walk 
in  that  path,  aiul  how  much  it  will  be  for  their  advantage.  Be 
it  observed,  to  (he  honour  of  religion,  that  it  certainly  gains  its 
l>oint  with  all  lliose  that  will  but  allow  themselves  the  liberty  of  a 
Rerions  ihoucht,  and  will  weigh  lliinss  impartially  in  an  even 
b:d<nee;  and  that  the  Devil  has  no  way  of  securing  men  in  his 
intr-ests,  but  by  diverting  them,  with  continual  amusements  of  one 
kind  or  other,  from  the  calm  and  sober  consideration  of  {he  things 
that  hrlong  to  their  peace.  .-\nd  uncleanness  is  a  sin  that  does,  as 
much  as  any  thins,  blind  the  understanding,  sear  the  conscience, 
and  keep  people  from  pondering  the  path  of  life.  Whoredom 
takes  auay  the  heart,  Hos.4.n. 

2.  That  we  do  not  approach  the  borders  of  this  sin,  r. 7,8. 
This  caution  is  introduced  with  a  solemn  preface;  "  Hear  me  nou- 


therefore,  O  ye.  children,  whoever  you  are  that  read  or  hear  these, 
lines,  take  notice  of  what  I  say,  and  mix  faith  with  it,  treasure  it. 
up,  and  depart  not  Jrom  the  words  of  my  mouth,  as  those  will  do 
that  hearken  to  the  words  of  the  strange  woman.  Do  not  only 
receive  what  I  say,  for  the  piestnl  nieicly,  but  cleave  lo  it,  and 
let  it  be  ready  to  thee,  and  of  force  «ilh  thee,  when  thou  art  most 
violently  assaulted  by  the  temptation. "  The  caution  itself  is  verv 
pressing;  "Remove  thy  way  far  from  her;  if  thy  way  should 
happen  to  lie  near  her,  ami  thou  shouldest  have  a  fair  pretence  of 
being  led  by  business  within  the  reach  of  her  charms,  vet  change 
thy  way,  and  allt  r  the  course  of  it,  rather  than  expose  llivself  to 
danger;  come  not  nigh  the  door  of  her  house;  go  on  the  other  side 
of  the  street,  nay,  go  through  some  otherslreet,  though  it  be  about." 
This  intimates,  (  I.)  That  we  ought  to  have  a  mtn  gicat  dread  and 
detestation  of  the  sin  ;  we  must  fear  it  as  we  would  a  place  infected 
with  the  plague,  we  must  loath  it  as  carrion,  that  we  will  nut  come 
near.  Then  we  are  likely  to  preserve  our  puritv,  when  we  conceive 
a  rooted  antipathy  to  all  fleshly  lusts.  (2.)  That  ^^e  ought  indus- 
triously to  avoid  every  thing  that  may  be  an  occasion  of  this  sin,  or 
a  step  towards  it.  They  that  would  be  kept  from  harm  must  keep 
out  of  harm's  way.  Such  tinder  there  is  in  the  corrupt  nature,  that 
it  is  madness,  upon  any  pretence  whatsoever,  to  come  near  the 
sparks.  If  we  thrust  ourselves  into  temptation,  we  mocked  God 
when  we  prayed.  Lead  us  not  into  temptation.  ( 3.)  fhat  we  ought 
to  be  jealous  over  ourselves  with  a  godly  jealousy,  and  not  to  be 
so  confident  of  the  strcnsth  of  our  own  resolutions,  as  to  venture 
upon  the  brink  of  sin,  with  a  promise  to  ourselves,  that  hitherto  we 
will  come,  and  no  further.  (4.)  That  whatever  is  become  a  snare 
to  us,  and  an  occasion  of  sin,  though  it  be  as  a  right  eye  and  a  right 
hand,  we  must  pluck  it  out,  cut  it  off,  and  cast  it  from  ns,  must 
part  with  that  which  is  dearest  to  us,  rather  than  hazard  our  own 
souls  ;   this  is  our  .Saviour's  command,  Matth.5.28.  .30. 

The  arsuments  which  .Solomon  here  uses  to  enforce  this  cautioa 
are  taken  from  the  same  topic  with  those  before,  the  many  mis- 
chiefs which  attend  this  sin. 

[1.]  "It  blasts  the  reputation;  thou  wilt  ^fue  thine  honour  unto 
others;  (v.  9.)  thou  wilt  lose  it  thyself,  thou  wilt  put  into  the  hand 
of  each  of  thy  neighbours  a  stone  to  throw  at  thee,  for  they  will  all, 
with  good  reason,  crv  shame  on  thee,  will  despise  thee,  and  trample 
on  thee,  as  a  foolish  man."  Whoredom  is  a  sin  that  makes  men 
contemptible  and  base,  and  no  man  of  sense  or  virtue  will  care  to 
keep  company  with  one  that  keeps  company  with  harlots. 

[2.]  "  It  wastes  the  time,  gives  the  years,  the  years  of  \oulh, 
the  flower  of  men's  time,  unto  the  cruel,  that  base  lust  c.i  thine, 
which,  with  the  utmost  cruelly,  wars  against  the  soul;  that  base 
harlot  which  pretends  .an  affection  for  thee,  but  really  hunts  for 
the  precious  life."  Those  years  that  should  be  given  to  the  honour 
of  a  gracious  God  are  spent  in  the  service  of  a  cruel  sin. 

[3.]  "It  ruins  the  estate;  (I'.IO.)  strangers  will  he  filled  with 
thy  wealth,  which  thou  art  but  intrusted  with  as  a  steward  for  thy 
family;  and  the  fruit  of  thy  labours,  which  should  be  provision  for 
thine  own  house,  will  be  in  the  house  of  a  stranger,  that  neither 
has  right  to  it,  nor  will  ever  thank  thee  for  it." 

[4.]  "It  is  destructive  to  the  health,  and  shortens  men's  days; 
thy  flesh  and  thy  body  will  be  consumed  by  it,  "  ?'.!!.  The  lusts 
of  uncleanness  not  only  war  against  the  soul,  which  the  sinner 
neglects,  and  is  in  no  care  about,  but  they  war  against  the  body 
too,  which  he  is  so  indulgent  of,  and  is  in  such  care  to  please  and 
pamper;  such  deceitful,  such  foolish,  such  hurtful,  lirsts  are  lliey. 
Those  that  give  themselves  to  work  uncleanness  with  greediness, 
waste  their  strength,  throw  themselves  into  weakness,  and  often 
have  tl  eir  bodies  filled  with  loathsome  distempers,  by  which  the 
nund)er  of  their  month.s  is  cut  off  in  the  niid.st,  and  they  fall 
unpitied  sacrifices  to  a  cruel  lust. 

[5.]  "It  will  fill  the  mind  with  horror,  if  ever  conscience  be 
awakened.  Though  thou  art  merry  now,  sporting  thyself  in  thine 
oun  deceiriuf/s,  vet  thou  wilt  certainly  mowcn  at  the  lost,  i'.  II, 
Thou  art  all  this  while  making  «ork  for  repentance,  and  laying 
up  matter  for  vexation  and  torment  in  the  rtfiiction,  when  the  sin 
is  set  before  thee  in  its  own  colours."  Sooner  or  later  it  will  hnui^ 
sorrow;   either  when  the  soul  is  humbled,  and  brjugiit  lo  ...iienN 


PROVERBS.  V. 


Cautions  against  Sensuality 


tnce.  or  when  [he  flesh  and  body  are  cottsumed:  either  by  sickness, 
when  conscience  flies  in  the  sinner's  face,  or  by  the  jrrave:  when 
the  bod  V  is  rotting  there,  the  son!  is  racking  in  the  torinenisof  hell, 
where  tlic  worm  dies  not,  and,  Son,  remember,  is  the  constant  peal. 

Solomon  here  brings  in  the  convinced  sinner,  reproaching 
himself,  and  aggravating  his  own  folly.  He  will  then  most  bit- 
terly lament  it. 

First,  That,  because  he  hated  to  be  reformed,  he  therefore  hated 
to  be  iMfornied,  and  could  not  endure  either  to  be  taught  his  duty ; 
(How  have  I  hated  not  only  the  discipline  of  being  instructed,  but 
the  instruction  itself,  though  uil  true  and  good!)  or  to  be  told  of 
his  faults,  Ml/  heart  despised  reproof,  v.1'2.  He  cannot  but  own 
that  those  who  had  the  charge  of  him,  parents,  ministers,  had 
done  their  part,  they  had  been  his  teachers,  they  had  instructed 
him,  had  given  him  good  counsel  and  fair  warning;  {v.  13.)  but, 
to  his  own  shame  and  confusion  does  he  speak  it,  and  therein 
justifies  God  in  all  the  miseries  that  were  brought  upon  him,  he 
had  not  taken  their  counsel,  had  not  obeyed  their  voice,  for  indeed 
he  7iever  inclined  his  ear  to  those  that  instructed  him;  never 
minded  what  thev  said,  nor  admitted  the  impressions  of  it.  Note, 
Those  who  have  had  a  good  education,  and  do  not  live  up  to  it,  will 
have  a  great  deal  to  answer  for  another  day.  And  those  who  will 
not  now  remember  what  they  were  taught,  to  conform  themselves 
to  it,  will  be  made  to  remember  it  as  an  aggravation  of  their  sin, 
and,  consequently,  of  their  ruin. 

Secondly,  That,  by  the  frequent  acts  of  sin,  the  habits  of  it  were 
so  rooted  and  confirmed,  that  his  heart  was  fully  set  in  hirn  to 
commit  it;  (v.  14.)  I  ivas  almost  in  all  evil,  in  the  midst  of  the 
congregation  and  assembly.  When  he  came  into  the  synagogue,  or 
into  the  courts  of  the  temple,  to  worship  God  with  other  Israelites, 
his  unclean  heart  was  full  of  wanton  thoughts  and  desires,  and  his 
eyes  of  adultery.  Reverence  of  the  place  and  company,  and  of  the 
work  that  was  doing,  could  not  restrain  him,  but  he  was  almost 
as  wicked  and  vile  there  as  any  where.  No  sin  will  appear  more 
frightful  to  an  awakened  conscience,  than  the  profanation  of  holy 
things ;  nor  will  any  aggravation  of  sin  render  it  more  exceeding 
sinful  than  the  place  we  are  honoured  with  in  the  congregation 
and  assembly,  and  the  advantages  we  enjoy  thereby.  Zimri  and 
Cozbi  avowed  their  villany  in  the  sight  of  Moses,  and  all  the 
congregation:  (Numb. 2.^. 6.)  and  heart-adultery  is  as  open  to 
God,  and  must  needs  be  most  offensive  to  him,  when  we  draw  nigh 
to  him  in  religious  exercises.  I  was  in  all  evil,  in  defiance  of  the 
magistrates  and  judges,  and  their  assemblies ;  so  some  understand 
it.  Others  refer  it  to  the  evil  of  punishment,  not  to  the  evil  of  sin; 
"  I  was  made  an  example,  a  spectacle,  to  the  world  ;  I  was  under 
almost  all  God's  sore  judgments  in  the  midst  of  the  congregation  of 
Israel,  set  up  for  amark.  Istoodvp,  andcried  in  the  congregation," 
Job,  30.28.     Let  that  be  avoided  which  will  be  thus  rued  at  last. 

15.  Drink  waters  out  of  thine  own  cistern,  and 
running  waters  out  of  thine  own  well.  16.  Let 
thy  fountains  be  dispersed  abroad,  and  rivers  of 
waters  in  the  streets.  17.  Let  them  be  only  thine 
own,  and  not  strangers  with  thee.  18.  Let  thy 
fountain  be  blessed:  and  rejoice  with  the  wife  cf 
thy  youth.  19.  Lei  her  be  as  the  lovitig  hind  and 
pleasant  roe;  let  her  breasts  satisfy  thee  at  all 
times,  and  be  thou  ravished  always  with  her  love. 
20.  And  why  wilt  thou,  my  son,  be  ravished  with 
a  strange  woman,  and  embrace  the  bosom  of  a 
vlranger?  21.  For  the  ways  of  man  are  before  the 
eyes  of  the  Lord,  and  he  pontlereth  all  his  goings. 

22.  His  own  iniquities  shall  take  the  wicked  himself, 
nnd  he  shall  be  hohlen   with  tiie  cords  of  his  sins. 

23.  He  shall  die  without  iustniction;    and  in  the 
greatness  of  his  folly  he  shall  go  astray. 

(lolomon,  having  shewe.'!  tlr  gre;it  evil  that  there  is  in  adiilterv 


and  fornication,  and  all  such  lewd  and  filthy  courses,  here  pre- 
scribes remedies  against  them. 

I.  Enjoy  with  satisfaction  the  comforts  of  Jawful  marriage, 
which  was  ordained  for  the  prevention  of  uncleanncss,  and  there- 
fore ought  to  be  made  use  of  in  time,  lest  it  should  not  prove 
effectual  for  the  cure  of  that  wiiich  it  might  have  prevented.  Let 
none  complain  that  God  has  dealt  unkindly  with  them,  in  for- 
bidding them  those  pleasures  which  they  have  a  natural  desire  of, 
for  he  has  graciously  provided  for  the  regular  gratification  of  them. 
Thou  niaycst  not  indeed  eat  of  every  tree  of  the  garden,  but  choose 
thee  out  one,  which  thou  pleasest,  and  of  that  thou  mavest  freely 
eat;  nature  will  be  content  with  that,  but  lust  with  nothins;. 
God,  in  thus  confining  men  to  one,  has  been  so  far  from  putting 
any  hardship  upon  them,  that  he  has  really  consulted  their  true 
interest;  for,  as  Mr.  Herbert  observes, 

If  God  bad  laid  all  common,  certainly 

Man  wonld  have  been  the  encloser. — Cliiirch-porch. 

Solomon  here  enlarges  much  upon  this;  not  only  prescribing  it  as 
an  antidote,  but  urging  it  as  argument,  against  fornication,  that 
the  allowed  pleasures  of  marriage  (however  wicked  xvits  mav 
ridicule  them,  who  are  factors  for  the  unclean  spirit)  far  transcend 
all  the  false  forbidden  pleasures  of  whoredom. 

1.  Let  young  men  marry,  marry  and  not  burn.  Have  a  cistern, 
a  well  of  thine  own,  (r.  15.)  even  the  wife  of  thy  youth; 
(u.  18.)  Wholly  abstain,  or  wed — Herb.  "The  world  is  wide,  and 
there  are  varieties  of  accomplishments,  among  which  thou  mayest 
please  thyself." 

2.  Let  him  that  is  married  take  delight  in  his  wife,  and  let  hirn 
be  very  fond  of  her,  not  only  because  she  is  the  wife  that  he 
himself  has  chosen,  and  he  ought  to  be  pleased  with  his  own 
choice,  but  because  she  is  the  wife  that  God  in  his  providence 
appointed  for  him,  and  he  ought  much  more  to  be  pleased  with 
the  divine  appointment;  pleased  with  her  because  she  is  his  own; 
Let  thy  fountain  be  blessed;  (v.^8.)  think  thyself  very  happy  in 
her,  look  upon  her  as  a  blessed  wife,  let  her  have  thy  blessing, 
pray  daily  for  her,  and  then  rejoice  with  her.  Those  comforts  we 
are  likely  to  have  joy  of,  that  are  sanctified  to  us  by  prayer,  and 
the  blessing  of  God.  It  is  not  only  allowed  ns,  but  commanded  us, 
to  be  pleasant  with  our  relations;  and  it  particularly  becomes 
yoke-fellows  to  rejoice  together  and  in  each  other.  Mutual  delight 
is  the  bond  of  mutual  fidelity.  It  is  not  only  taken  for  granted, 
that  the  bridegroom  rejoices  over  his  bride,  (Isa.C2.5.)  but  given 
for  law,  (Eccl. 9.  9.)  Live  joyfully  uith  thy  wife  whom  thou  lovest, 
all  the  days  of  thy  life.  Those  take  not  their  comforts  there  where 
God  has  appointed,  who  are  jovial  and  merry  with  theircompanions 
abroad,  but  sour  and  morose  with  their  families  at  home. 

3.  Let  him  be  fond  of  his  wife,  and  love  her  dearly;  (d.i9.) 
Let  her  be  as  the  loving  hind  and  pleasant  roe,  such  as  great  men 
sometimes  kept  tame  in  their  houses,  and  played  with.  Desire  no 
better  diversion  from  severe  studv  and  business,  than  the  innocent 
and  pleasant  conversation  of  thine  own  wife;  let  her  lie  in  thy 
bosom,  as  the  poor  man's  ewe-lamb  did  in  his,  (2  Sam.  12.  3.)  and 
do  thou  repose  thy  head  in  her's,  anil  let  that  satisfy  thee  at  all 
times;  and  seek  not  for  pleasure  in  any  other.  Err  thou  alwayi 
in  her  love.  If  thou  wilt  suffer  thy  love  to  run  into  an  excess,  and 
wilt  be  doting-fond  of  any  body,  let  it  be  only  of  thine  own  wife, 
where  there  is  least  danger  of  exceeding.  This  is  drinking  watertf 
to  quench  the  thirst  of  thine  appetite,  o?(<  of  thine  own  cistern,  and 
running  waters,  which  arc  clear,  and  sweet,  and  wholesome,  out 
if  thine  own  well,   v.  15.      1  Cor.  7. 2,  3. 

4.  Let  him  take  delight  in  his  children,  and  look  upon  them 
with  pleasure;  (c.  16, 17.)  "Look  upon  them  as  streams  from 
thine  own  pure  fountains,"  (the  Jews  are  said  to  come  forth  out  of 
the  waters  of  Judah,  Isa.48.1.)  "so  that  lliey  are  pieces  of  thy- 
self, as  the  streams  are  of  the  fountain.  Keep  to  thine  own  wife, 
and  thou  slialt  have,"  (  1.)  "  A  numerous  oifsprinj,  id'.e  rivers  of 
water,  which  run  in  abundance,  and  thry  shall  be  dispersed  abroad, 
matched  into  other  families,  whereas  they  tl  it  oiiniiit  nhoredomf 

I  shall  not  inrrense,"  Ho«.  4  10.  (2.)  ".V  peculiar  offspring,  which 
sh  .11  be  onlii  thine  own,  whereas  the  ■.''ildr^^n  oi  rhoredoiiL,  Ihal 
are  fathered  upon  ;;;''e,  aix-,  probably,  i^ot  so,  but,  f'>i  aught  thnii 


PROVERBS,   V,   VI. 


ktio^est,  are  the  offspring  of  strangers,  ajid  yet  thou  must  keep 
theni."  (3.)  "A  creditable  offspring,  wiiicli  are  an  honour  to 
Ihee,  and  which  thou  niayest  send  abroad,  and  appear  with  in 
the  streets,  whereas  a  spurious  brood  is  tliy  disgrace,  and  that 
which  thou  art  ashamed  to  own."  In  this  matter,  virtue  has  all 
the  pleasure  and  honour  in  it;  justly  therefore  is  it  called  wisdom. 

b.  Let  him  then  scorn  the  offer  of  forbidden  pleasures,  when  he 
is  always  ravished  tuilh  the  love  of  a  faithful  virtuous  wife,  let  him 
consider  what  an  absurdity  it  will  be  for  him  to  be  ravished  wilh  a 
strange  tvoman,  (v.  20.)  to  be  in  love  with  a  filthy  harlot,  and 
embrace  the  bosom  of  a  stranger,  which,  if  he  had  any  sense  of 
honour  or  virtue,  he  would  loathe  the  thoughts  of.  "Why  wilt 
thou  be  so  sottish,  such  an  enemy  to  thyself,  as  to  prefer  puddle- 
water,  and  that  poisoned  too  and  stolen,  before  pure  living  waters 
out  of  thine  own  well?"  Note,  !f  the  dictates  of  reason  may  be 
heard,  the  laws  of  virtue  will  be  obeyed. 

II.  "  See  the  eye  of  God  always  upon  thee,  and  let  his  fear  rule 
In  thine  heart,  v.  21.  They  that  live  in  this  sin,  promise  themselves 
lecrecy ;  the  eye  of  the  adulterer  waits  for  the  twilight,  Job,  24. 15. 
But  to  what  purpose,  when  it  cannot  be  hid  from  God?  For, 
1.  He  sees  it ;  the  ways  of  man,  all  his  notions,  all  his  actions,  are 
before  the  eyes  of  the  Lord,  all  the  workings  of  the  heart,  and  all 
the  out-goings  of  the  life,  that  which  is  done  ever  so  secretly,  and 
disguised  ever  so  artfuUv.  God  sees  it  in  a  true  light,  and  knows 
it  with  all  its  causes,  circumstances,  and  consequences.  He  does 
not  cast  an  eye  upon  men's  wavs  now  and  then,  but  Ihey  are 
alwavs  actuallv  in  his  view,  and  under  his  inspection;  and  darest 
thou  sin  against  God  in  his  sight,  and  do  that  wickedness  under 
his  eye,  which  thou  durst  not  do  in  the  presence  of  a  man  like 
thyself?"  2.  He  will  call  the  sinner  to  an  account  for  it;  for  he 
not  onlv  sees,  but  ponders,  all  his  goings,  judges  concerning  them, 
Bs  one  that  will  shortly  judge  the  sinner  for  them.  Every  action 
is  weiqhed,  and  shall  be  brought  into  judgment,  (Eccl.  12. 14.) 
which  is  a  good  reason  wliv  we  should  ponder  the  path  of  our  feci, 
(cA.4.26.)  ajid  so  judge  ovselces,  that  we  may  7iot  be  judged. 

HI.  "Foresee  the  certai*  ruin  of  those  that  go  on  still  in  their 
trespasses."  They  that  live  in  this  sin  promise  themselves  impu- 
nity, but  they  deceive  themselves,  their  sin  will  find  them  out, 
V.  22,  23.  The  apostle  eives  the  sense  of  these  verses  in  a  few 
words;  (Heb.  13.4.)  Whoremongers  and  adulterers  Godwilljudge. 

1.  It  is  a  sin  which  men  hardly  shake  off  the  power  of;  when 
the  sinner  is  old  and  weak,  his  lusts  are  strong  and  active,  in 
catling  to  remembrance  the  days  of  his  youth,  Ezek.  23.19.  Thus 
his  oivn  iniquities  having  seized  the  u-icked  himself  by  his  own 
consent,  and  he  having  voluntarily  surrendered  himself  a  captive 
to  them,  he  is  held  in  the  cords  of  his  own  sins,  and  such  full  pos- 
session they  have  gained  of  him,  that  he  cannot  extricate  himself, 
but,  in  the  greatness  of  his  folly,  (and  what  greater  folly  could 
there  be,  than  to  yield  himself  a  servant  to  such  cruel  task-masters?) 
he  shall  go  astray,  and  wander  endlessly.  Uncleanness  is  a  sin, 
from  which,  when  once  men  have  plunged  themselves  into  it,  they 
very  hardlv  and  very  rarely  recover  themselves. 

2.  It  is  a  sin  which,  if  it  be  not  forsaken,  men  cannot  possibly 
scape  the  punishment  of;   it  will  unavoidably  be  their  ruin.     As 

their  own  iniquities  rfo  arrest  them  in  the  reproaches  of  conscience, 
and  present  rebukes,  (Jer.  7.19.)  so  their  own  iniquities  shall 
arrest  them,  and  bind  them  over  to  the  judgments  of  God;  there 
needs  no  prison,  no  chains,  they  shall  be  holden  in  the  cords  of 
their  own  sins,  as  the  fallen  angels,  being  incurably  wicked,  are 
thereby  reserved  in  chains  of  darkness.  The  sinner,  who,  having 
l>een  often  reproved,  hardens  his  neck,  shall  die  at  length  without 
instruction;  having  had  general  warnings  sufficient  given  him 
alreadv,  he  shall  have  no  particular  warnings,  but  he  shall  die 
without  seeing  his  danger  before-hand,  shall  die  hecausc  he  would 
not  receive  instruction,  but  in  the  greatness  of  his  folly  woulA  go 
astray ;  and  so  shall  his  doom  be,  he  shall  never  find  the  way 
home  again.  They  that  are  so  foolish  as  to  choose  the  way  of  sin, 
are  justly  left  of  God  to  themselves,  to  go  in  it  fill  they  come  to 
that  destruction  which  it  lends  to;  which  is  a  good  reason  why  we 
(hould  guard  with  watchfulness  and  retolution  against  the  allure- 
wants  of  llif  sensual  appetite. 


■■M' 


Caiitions  against  Surctisliijv 
CHAP.  VI. 

In  thit  chapter,  we  hate,  I.  A  caution  against  rash  »Mrc(isAip,  r.  1 .  .5.  II.  A 
rebuke  to  sloll^fulnesa,  v.O.  Al.  III.  The  character  and  Jute  of  a  maliciuut 
miKhicvousman,v.yi.  .\').  Ji'^.  An  account  of  anen  ihing:i  ultich  Cod  hales, 
r.  1G..19.  V.  An  exhortation  to  make  the  uord  of  God  familiar  to  u.i, 
»,  20.  .23.  YI.  A  repeated  uarning  of  the  pernicious  const  qucncri  of  the  sin  of 
uhoredomv.  24..  35.  IKe  are  here  dissuaded  from  tin  renj  wiiic7i  bij  ar^ummlt 
borrowed  from  our  secular  interests,  for  it  is  not  only  reprexenti  d  at  damning  in 
the  other,  world,  but  as  impoverishing  in  this. 

Y  son,  if  thoti  be  surety  for  thy  friend, 
if  thou  hast  stricken  thy  hand  wilh  a 
stranger,  2.  Thou  art  snared  with  the  words  of 
thy  mouth,  thou  art  taken  with  the  words  of  thy 
mouth.  3.  Do  this  now,  my  son,  and  deliver 
thyself,  when  thou  art  come  into  the  hand  of  thy 
friend  ;  go,  humble  thyself,  and  make  sure  thy 
friend.  4.  Give  not  sleep  to  thine  eyes,  nor  sltunbtr 
to  thine  eye-lids.  5.  Deliver  thyself  as  a  roe  from 
the  hand  of  the  hunter,  and  as  a  bird  from  the 
hand  of  the  fowler. 

It  is  the  excellency  of  the  word  of  God,  that  it  it  teaches  us  mil 
only  divine  wisdom  for  another  world,  but  human  prudence  for 
this  world,  that  we  may  order  our  affairs  with  discretion  ;  ami 
this  is  one  good  rule,  to  avoid  surctiship,  because  by  it  poverty 
and  ruin  are  often  brought  into  families,  which  takeaway  that 
comfort  in  relations  which  he  had  recommended  in  the  foregoing 
chapter. 

1.  We  must  look  upon  suretiship  as  a  snare,  and  decline  it 
accordingly,  d.1,2.  "It  is  dangerous  enough  for  a  man  to  be 
bound  for  his  friend,  though  it  is  one  whose  circumstances  he  is 
well-acquainted  with,  and  well-assured  of  his  sufficiency  ;  but  much 
more  to  strike  the  hands  with  a  stranger,  to  become  surety  for  one 
whom  thou  dost  not  know  to  be  either  able  or  honest."  Or  the 
stranser  here,  with  whom  the  hand  is  stricken,  is  the  creditor, 
"the  usurer  to  whom  thou  art  become  bound,  and  yet  as  to  thee 
he  is  a  stranger,  thou  owesthim  nothing,  nor  hast  had  any  dealings 
wilh  him.  If  thou  hast  rashly  entered  into  such  engagemenis, 
either  wheedled  into  them,  or  in  hopes  to  have  the  same  kindness 
done  for  thee  another  time;  know  that  thou  art  snared  with  the 
iDoi-ds  of  thy  mouth,  it  was  easily  done,  wilh  a  word's  speaking, 
it  was  but  selling  thy  hand  to  a  paper,  a  bond  is  soon  sealed  and 
delivered,  and  a  recognizance  entered  into;  but  it  will  not  be  so 
easily  got  clear  of,  thou  art  in  a  snare,  more  than  thou  art  aware 
of."  See  how  little  reason  we  have  to  make  light  of  tongue-sins; 
if  by  a  word  of  our  mouth  we  may  become  indebted  to  men,  and 
lie  open  to  their  actions,  by  the  words  of  our  mouth  we  may 
become  obnoxious  to  God's  justice,  and  even  so  may  be  snared.  It 
is  false  that  words  are  but  wind,  they  are  often  snares.  2.  If  we 
have  been  drawn  into  this  snare,  it  will  be  our  wisdom,  by  all 
means,  with  all  speed,  to  get  out  of  it,  v.3..o.  "It  sleeps  for 
the  present,  we  hear  nothing  of  it,  the  debt  is  not  demnnded,  the 
principal  says.  Never  fear,  we  will  take  care  of  it. '  But  still  the 
bond  is  in  force,  interest  is  running  on,  the  creditor  may  come 
upon  thee  when  he  will,  and  perhaps  may  be  hasty  and  severe, 
the  principal  may  prove  either  knavish  or  insolvent,  and  then  thou 
must  rob  thy  wife  and  children,  and  ruin  thy  family,  to  pay  that 
which  thou  didst  neither  eat  nor  drink  for.  And  therefore  deliver 
thyself,  rest  not  till  either  the  creditor  give  up  the  bond,  nr  the 
principal  give  thee  counter-security;  when  thou  art  cnme  into  the 
hand  of  thy  friend,  and  he  has  advantage  against  thee,  it  is  no 
lime  to  threaten  or  give  ill  language,  (that  will  provoke,  and  make 
ill  worse,)  but  humble  thyself,  beg  and  pray  to  be  discharged,  go 
down  on  thy  knees  to  them,  and  give  them  all  the  fair  words  thou 
canst,  engaue  ihv  friends  to  speak  for  thee,  leave  no  stone 
unturned  till  thoti  hast  agreed  with  thine  adversary,  and  com- 
promised the  matter,  so  that  thv  bond  may  not  come  against  thee 
or  thine.  This  is  a  care  which"  may  well  break  thy  sleep,  and  let 
it  do  so  till  thou  hast  got  through  it.  Give  not  sleep  to  thine  eyes, 
till  tliou  hast  delivered  thyself.     Strive  and  struggle  to  the  utmost. 


PROVERBS,  VI. 


Slollifiiliiess  reproved. 


ami  hasten  with  all  speed,  os  a  toe  or  a  bint  <\e\\\crs  herself  out 
of  the  snare  of  the  fouler  <>r  hunter.  Delays  are  dangerous,  and 
feeUle  efforts  uill  not  serve."  See  what  care  (iod,  in  his  word, 
has  taken  to  make  men  good  husbands  of  their  estates,  and  to 
leath  them  prudence  in  the  management  of  Ibeiii.  Godliness  has 
precepts,  as  well  as  promises,  relating  to  the  life  that  now  is. 

But  liiiw  are  we  to  understand  this?  We  are  not  to  think  it  is 
unlawful  in  any  case  to  become  surety,  or  hail,  for  another;  it 
may  be  a  piece  of  justice  or  charity;  he  that  has  friends  may  see 
cause  in  this  instance  to  shew  himself  friendly,  and  it  may  he 
no  piece  of  imprudence.  Paul  became  bound  for  Onesimus, 
Pliiletnon,  19.  We  may  help  a  young  man  into  business,  that  we 
know  to  be  honest  and  diligent,  and  gain  him  credit  by  passing 
our  words  for  him,  and  so  do  him  a  great  kindness  without  any 
detriment  to  ourselves.  But,  (l.)It  is  every  man's  wisdom  to  keep 
out  of  debt  as  much  as  may  be,  for  it  is  an  incumbrance  upon 
him,  entanales  him  in  the  world,  puts  him  in  danger  of  doing 
wrong,  or  suffering  wrong;  the  borrower  is  servant  to  the  lender, 
and  makes  himself  very  much  a  slave  to  the  world.  Christians 
therefore,  who  are  boiif/ht  uith  a  price,  should  not  thus,  without 
need,  make  themselves /Ae  serrare/s  o/"  »nen,  1  Cor.  7.23.  (2.)  It 
is  great  folly  to  entangle  ourselves  with  necessitous  people,  and  to 
become  hound  for  their  debts,  that  are  ever  and  anon  taking  up 
money,  and  lading,  as  we  say,  out  of  one  hole  into  another,  for  it 
is  ten  to  one  but,  some  time  or  other,  it  will  come  upon  us.  A 
man  ought  never  to  be  bound  as  surety  for  more  than  he  is  both 
able  and  willing  to  pay,  and  can  afford  to  pay  without  wronging 
his  family,  in  case  the  principal  fail,  for  he  ought  to  look  upon  it 
as  his  own  debt;  (Ecclesiasticns,  8. 13.)  Be  not  surety  above  thy 
power,  for  if  thou  be  siireti/,  thoii  must  take  care  to  pay  it.  (  3.)  It 
is  a  necessary  piece  of  after-wit,  if  we  have  foolishly  entangled 
ourselves,  to  get  out  of  the  snare  as  fast  as  we  can,  fo  lose  no  time, 
spare  no  pains,  and  stick  at  no  submission,  to  make  ourselves  safe 
and  easy,  and  get  our  affairs  into  a  good  posture.  It  is  better  to 
Iiumble  ourselves  for  an  accommodation,  than  to  ruin  ourselves 
by  our  stiffness  and  haiigbtiness.  Make  sure  thy  friend,  by  getting 
clear  from  thine  engagements  from  liim;  for  rash  suretiship  is 
as  much  the  bane  of  friendship,  as  that  whicb  is  prudent  is  some- 
limes  the  bond  of  it.  (4.)  Let  us  take  heed  lest  we  anv  way  make 
ourselves  guilty  of  other  men's  sins  against  God,  (1  Tim. 5. 22.) 
for  thai  is  worse,  and  much  more  dangerous,  than  being  bound 
ftir  other  men's  debts;  and  if  we  must  be  in  all  this  care  to  get 
our  debts  to  men  forgiven,  much  more  to  get  our  peace  made  with 
God ;  "  Humble  thyself  to  him,  make  sure  of  Christ  thy  Friend, 
to  intercede  for  thee;  pray  earnestly  that  thy  sins  may  be 
j)ardoned,  and  thou  mayest  be  delivered  from  going  down  to  the 
pit ;  and  it  shall  not  be  in  vain.  G'/iv-  not  sleep  to  thine  ei/es,  nor 
tlumhrr  to  thine  eye-lids,  till  this  be  done." 

0.  Go  to  tlie  aiit,  ihou  sltiot>ar(l;  consider  her 
Mays,  and  be  ^vise.•  7.  Which,  having-  no  S2,'iiide, 
overseer,  or  ruler,  8.  Provideth  her  meat  in  the 
summer,  dud  galhereth  her  food  in  the  harvest. 
9.  How  long  wilt  thou  sleep,  O  sluggard?  when 
wilt  thou  arise  out  of  tliy  sleep?  10.  Yet  a  little 
sleep,  a  litlle  slumber,  a  little  folding  of  the  hands 
to  sleep:  1  ] .  So  shall  thy  poverty  come  as  one 
that  travellelh,  and  thy  want  as  an  armed  man. 

Solomon,  in  these  verses,  applies  himself  to  the  sluggard,  who 
loves  his  ease,  lives  in  idleness,  minds  no  business,  sticks  to 
nothing,  brings  nothing  to  pass,  and  in  a  particular  manner  is 
careless  in  the  business  of  religion.  Slothfulness  is  as  sure  a  way 
lo  poverty,  though  not  so  short  a  way,  as  rash  suretiship. 

He  speaks  here  to  the  sluggard, 

1.  Byway  of  instruction,  u.  6..8.  He  sends  him  to  school, 
for  slugcards  must  be  schooled.  He  is  to  take  him  to  school 
himself,  for  if  the  scholar  v.  ill  take  no  pains,  the  master  must  take 
the  more;  the  sluggjard  is  not  willing  to  come  to  school  -o 
him,  (Ireaming  scholars    «ill  never   love  wakeful  teachers,)  «nd 


therefore  he  has  found  hiin  out  another  school,  as  low  as  he  can 
desire.     Observe, 

1.  The  master  he  is  sent  to  school  to;  Go  to  the  ant;  to  the 
bee,  so  the  Seventy.  Man  is  taught  more  than  the  beasts  of  the 
earth,  and  made  wiser  than  the  fowls  of  heaven,  and  vet  is  so 
degenerated,  that  he  may  learn  wisdom  from  the  meanest  insects, 
and  be  shamed  by  them.  When  we  observe  the  wonderful 
sagacities  of  the  inferior  creatures,  we  must  not  only  give  glorv  to 
the  God  of  nature,  who  has  made  them  thus  strangely,  but  re- 
ceive instruction  to  ourselves;  by  spiritualizing  common  things, 
we  mav  make  the  things  of  God  both  easy  and  ready  to  us,  and 
converse  with  them  daily. 

2.  The  application  of  the  mind,  that  is  required  in  order  to  the 
learning  of  this  master;  Consider  her  ways.  The  sluggard  is  so, 
because  he  does  not  consider;  nor  shall  we  ever  learu  to  any 
purpose,  either  by  the  word  or  the  works  of  God,  unless  we  set 
ourselves  to  consider.  Particularly,  if  we  would  imitate  others  in 
that  which  is  good,  we  must  consider  their  ways,  diligently 
observe  what  ihev  do,  that  we  mav  do  likewise,  Phil. 3. 17. 

3.  The  lesson  that  is  to  be  learned.  In  general,  learn  wisdom, 
consider,  and  be  wise ;  that  is  the  thing  we  are  to  aim  at  in  all  our 
learning,  not  only  to  be  knowing,  but  to  be  wise;  in  particular, 
learn  to  provide  meat  in  summer;  that  is,  ( 1.)  We  must  ])rcpare 
for  hereafter,  and  not  mind  the  present  time  only;  not  eat  up  all, 
and  lay  up  nothing;  but  in  gathering  time  treasure  np  for  a 
spending  time.  Thus  provident  we  must  be  in  our  worldly  affairs, 
not  with  an  anxious  care,  but  with  a  prudent  foresight;  lay  in  for 
winter,  for  straits  and  wants  that  may  happen,  and  for  old  age; 
much  more  in  the  affairs  of  our  souls.  We  must  provide  meat  and 
food,  that  which  is  substantial,  and  will  stand  us  "n  stead,  and 
which  we  shall  most  need.  In  the  enjoyment  of  the  means  ol  grace, 
provide  for  the  want  of  them;  in  life,  for  death;  in  lime,  for 
eternity;  in  the  stale  of  probation  and  preparation,  we  niu;-t  pro- 
vide for  the  state  of  retribution.  (2.)  We  must  take  j)aiiis,  and 
labour,  in  our  business,  vea,  though  we  laljour  ■.indi-r  incou- 
veniencics;  even  in  summer,  when  the  weather  is  hot,  the  ant  is 
busy  m  gathering  food,  and  laving  it  up,  and  does  not  indulge  her 
ease,  nor  take  her  pleasure,  as  the  grashopper,  that  sings  and 
sports  in  the  summer,  and  then  perishes  in  the  winter.  The  ants 
help  one  another;  if  one  have  a  grain  of  corn  too  big  for  her  to 
carry  home,  her  neighbours  will  come  in  to  her  assistance.  (  3.)  We 
must  improve  opportunities,  we  must  gather  when  it  is  to  be  had, 
as  the  ant  does  in  summer  and  harvest,  in  the  proper  time.  It  is 
our  wisdom  to  improve  the  season  while  that  favours  us,  because 
that  may  be  done  then,  which  cannot  be  done  at  all,  or  not  so 
well  done,  at  another  lime.      Walk  while  ye  have  the  light. 

4.  The  advantages  which  we  have  of  learning  this  lesson  above 
what  the  ant  has,  which  will  aggravate  our  slothfulness  and 
neglect,  if  we  idle  awav  our  lime;  she  has  no  guides,  overseers, 
and  rulers,  but  does  it  of  herself,  following  the  instinct  of  nature ; 
the  more  shame  for  us  who  do  not  in  like  manner  follow  the 
dictates  of  our  own  reason  and  conscience,  though  beside  them  we 
have  parents,  masters,  ministers,  magistrates,  to  put  us  in  mind  of 
our  duty,  to  check  us  for  the  neglect  of  it,  to  quicken  us  to  it,  to 
direct  us  in  it,  and  to  call  us  to  an  account  about  it.  The  greater 
helps  we  have  for  working  out  our  salvation,  ihe  more  inexcusable 
shall  we  be  if  we  neglect  it. 

II.  By  way  of  reproof,  r.  9 . .  11.  In  these  verses, 
l.He  expostulates  with  the  sluggard,  rebuking  him,  and  rea- 
soning with  him;  calling  him  to  his  work,  as  a  master  does  his 
servant  that  has  over-slept  himself;  "  How  long  ivilt  thou  sleep,  O 
sluggard?  How  long  woiddest  thou  sleep,  if  one  would  let  thee 
alone?  When  loilt  thnn  Ih'mk  \i  time  to  arise?"  Slugsards  should 
be  roused  with  a  How  long  ?  This  is  applicable,  (1.)  To  those  that 
are  slothful  in  the  way  of  work  and  duty;  in  the  duties  of  their 
particular  calling  as  men,  or  their  general  calling  as  Christians. 
"  IIo7o  long  will  thou  waste  thy  time,  and  n-hen  wilt  thou  be  a  bet- 
ter husband  of  it?  How  long  wilt  thou  love  thine  ease,  and  icAwi 
wilt  thou  learn  to  deny  thyself,  and  to  take  pains.''  How  long  wili 
fhnv  bnrv  tliv  talents,  and  when  wilt  thou  'ipg-jn  to  trado  'viil; 
tlieni  ■'    How  long  will  tlmu  delay,  and  put  off,  and  Infle  away,  ihint' 


PROVERBS,  VI. 


The  seven  Abominalions, 


opportunities,  as  one  regardless  of  hereafter:  and  when  ivilt  thou 
Btir  up  thyself  to  do  what  thou  hast  to  do,  which,  if  it  he  not  done, 
fiiou  art  for  ever  undone?"  (2.)  To  tliose  that  are  secure  in  the 
way  of  sin  and  danger;  "Hast  thou  not  slept  enough?  Is  it  not 
far  in  tiie  day  ?  Does  not  thy  Master  call  ?  Are  not  the  Philistines 
upon  thee?    When,  then,  uiU  thou  arise?" 

2.  He  exposes  the  frivolous  excuses  he  makes  for  himself,  and 
shews  how  ridiculous  he  makes  himself;  when  he  is  roused,  he 
stretches  himself,  and  begs,  as  for  alms,  for  more  sleep,  more 
slumber;  he  is  well  in  his  warm  lied,  and  cannot  endure  to  think 
of  rising,  especially  of  rising  to  work:  hut  observe,  he  promises 
himself  and  his  master  that  he  will  desire  but  a  little  more  sleep, 
a  little  more  slumber,  and  then  he  will  get  up  and  go  to  his  business. 
But  herein  he  deceives  himself;  the  more  a  slothful  temper  is  in- 
dulged, the  more  it  prevails;  let  him  sleep  awhile,  and  slumber 
a  while,  and  still  he  is  in  the  same  tune;  for  a  little  more  steep, 
yet  a  little  more;  he  never  thinks  he  has  enough,  and  yet,  when 
he  is  called,  pretends  he  will  come  presently.  Thus  men's  great 
work  is  left  undone  by  being  put  off  yet  a  little  longer,  de  die  in 
diem — -from  day  to  day;  and  they  are  cheated  of  all  their  time  by 
being  cheated  of  the  present  moments;  a  little  more  sleep  j)roves 
an  everlasting  sleep.      Sleep  on  now,  and  take  your  rest. 

3.  He  gives  him  fair  warning  of  the  fatal  consequences  of  his 
slolhfulness,  r.  11.  (I.)  Poverty  and  want  w\\l  certainly  come 
upon  those  that  are  slothful  in  their  business ;  if  men  neglect  their 
affairs,  they  not  only  will  not  go  forward,  but  they  will  go  back- 
ward ;  he  that  leaves  his  concerns  at  sixes  and  sevens,  will  soon 
see  them  go  to  wreck  and  ruin,  and  bring  his  noble  to  ninepeiice. 
Spiritual  poverty  comes  upon  those  that  are  slothful  in  the  service 
of  God  ;  those  will  want  oil,  when  they  should  use  it,  that  provide 
it  not  in  their  vessels.  (2.)  "It  will  come  silently  and  insensibly, 
will  grow  upon  thee,  and  come  step  by  step,  as  one  that  travels; 
but  will  without  fail  come  at  last."  It  u-ill  leave  thee  as  naked 
Ui  if  thou  u-ast  stript  by  a  highwayman;  so  Bishop  Patrick. 
(3.)  "It  will  come  irresistibly,  like  an  armed  man,  whom  thou 
canst  not  oppose,  or  make  thy  part  good  against." 

12.  A  nauglity  person,  a  wicked  man,  walketh 
with  a  frowafd  mouth.  13.  He  uinketh  with  his 
eyes,  he  speaketli  with  his  feet,  he  teachetli  with 
his  fina;ers;  14.  Frowardness  is  in  his  heart,  he 
ileviseth  mischief  conliiiually;  he  sovveth  discord. 
15. Therefore  sliall  his  calamity  come  .suddenly; 
suddenly  shall  he  be  broken  without  remedy. 
16.  These  s\x.  things  dolh  liie  Lord  hate;  yea, 
seven  are  an  abomination  unto  iiim:  17.  A  proud 
look,  a  lying  toniiue,  and  hands  tlial  shed  inno- 
cent blood.  18.  An  heart  that  deviseth  wicked 
imaginations,  feet  that  be  swift  in  run-ning  to  mis- 
chief. 19.  A  false  witness  tliat  speaketh  lies,  and 
he  that  soweth  discord  among  brethren. 

Solomon  here  gives  us, 

I.  The  characters  of  one  that  is  mischievous  to  man,  and  dan- 
etrous  to  be  dealt  with.  If  the  slothful  are  to  be  condemned, 
ihat  do  nothing,  much  more  those  that  do  ill,  and  contrive  to  do 
all  the  ill  'hey  can.  It  is  a  naughty  person  that  is  here  spoken  of. 
Hell.  A  man  of  Beliil;  I  think  it  should  been  so  translated, 
because  it  is  a  term  often  used  in  scripture,  and  this  is  the  expli- 
cation of  it.      Observe, 

1 .  lliiw  a  man  of  Belial  is  here  described  ;  he  is  a  wicked  man, 
'Mat  makes  a  trade  of  doing  evil,  especiallv  with  his  tongue,  for 
iie  iriilhs,  and  works  his  designs,  with  a  fr award  mouth,  (u.  12.) 
I>y  lying  ajid  perverseness,  anil  a  direct  opposition  to  God  and 
.nan.  Ho  says  and  does  every  Ihinpr,  (l.)Very  artfully,  and 
Hi!ti  design  ;  he  has  the  subtlety  of  the  serpent,  and  carries  on  his 
prnjccls  with  a  great  deal  of  craft  and  management,  (d.13.)  with 
his  eyes,  with  his  feet,  with  his  fingers;  he  expresses  his  malice, 
when  he  dares  not  speak  out,  so  some;  or  rather,  thus  he  carries. 


on  his  plot ;  those  about  him,  whom  he  makes  use  of  as  the  to<i|i 
of  his  wickedness,  understand  the  ill  meaning  of  a  wink  of  his  eye, 
a  stamp  of  his  feet,  the  hast  niolion  of  his  lingers.  He  gives  orderi 
for  evil-doing,  and  yet  would  not  be  thought  to  do  so,  but  has 
ways  of  concealing  what  he  does,  so  that  he  ni:iy  mit  be  sus|iecled. 
He  is  a  close  man,  ajid  upon  the  reserve;  tluise  only  shall  be  let 
into  the  secret  that  will  do  any  thing  he  would  have  them  to  do; 
he  is  a  cunning  man,  and  upon  the  trick,  he  has  a  language  by 
himself,  which  an  honest  man  is  not  acquainted  with,  nor  desires 
to  be.  ( 2.)  V'ery  spitefully,  and  with  ill  design  ;  it  is  not  so  much 
ambition  and  covetousness  that  are  in  his  heart,  as  downigglit 
frowardness,  malice,  and  ill-nature.  He  aims  not  so  much  to 
enrich  and  advance  himself,  as  to  d.)  an  ill  turn  to  those  about 
him.  He  is  continually  devising  ont  mischief  ot  oilier,  purely 
for  mischief-sake  ;  a  man  of  Belial  indeed,  of  the  Devil,  resembling 
him  not  only  in  subtlety,  but  in  malice. 

2.  What  his  doom  is;  (y.1.5.)  His  calamity  shall  come,  and  he 
shall  be  broken;  he  that  devised  mischief  shall  fall  into  mischiff. 
His  ruin  shall  come,  ( 1.)  Wilhout  warning;  it  shall  come  suddrtili/, 
suddenly  shall  he  be  broken,  to  punish  him  for  all  llie  wicked  arls 
he  had  to  surjjrise  people  into  bis  snares.  (2.)  Wilhout  relief; 
he  shall  be  irreparably  broken,  and  never  able  to  piece  ag;iiii ;  he 
shall  be  broken  without  remedy.  What  relief  can  he  expect  lliat 
has  disobliged  all  mankind?  He  shall  come  to  'tis  end,  and  none 
shall  help  him,  Dan.  11. 45. 

II.  A  catalogue  of  those  things  which  are  in  a  special  manner 
odious  to  God,  all  which  are  generally  to  be  found  in  those  men 
of  Belial,  whom  he  had  described  in  the  foregoing  verses;  and 
the  last  of  them  (which,  being  the  seventh,  seems  espe<-ially  to  be 
intended,  because  he  says  they  are  six,  yea  seven)  is  part  of  his 
character,  that  he  soirs  discord.  God  hates  sin,  he  hates  every 
sin,  he  c-an  never  be  reconciled  to  it,  he  hates  nothuig  but  sin. 
But  there  are  some  sins  which  he  does  in  a  special  n-anner  hate; 
and  all  those  here  mentioned  are  such  as  are  injurious  to  our 
neighbour.  It  is  an  evidence  of  the  good-will  God  bears  to  man- 
kind, that  those  sins  are  in  a  special  manner  provoking  to  him 
which  are  prejudicial  to  the  comfort  of  human  life  and  society. 
Therefore  the  men  of  Belial  must  expect  their  ruin  to  come  sud- 
denly, and  withotit  remedy,  because  their  practices  art-  such  as  the 
Lord  hates,  and  are  an  abomination  to  him,  v.  16.  These  things 
which  God  hates  it  is  no  thanks  to  us  to  hate  in  others,  but  we 
must  hate  them  in  ourselves. 

1.  Haughtiness,  conceitedness  of  ourselves,  and  contempt  of 
others;  a  proud  look.  There  are  seven  things  that  God  hales,  and 
pride  is  the  first,  because  it  is  at  the  bottom  of  much  sin,  and 
gives  rise  to  it.  God  sees  the  pride  in  the  heart,  and  hates  it 
there;  but  when  it  prevails  to  that  degree,  that  the  shew  of  men's 
countenance  witnesses  against  them,  that  they  overvalue  them- 
selves, and  undervalue  all  about  them,  this  is  in  a  special  manner 
hateful  to  him;  for  then  pride  is  proud  of  itself,  and  sets  shame 
at  defiance. 

2.  Falsehood,  and  fraud,  and  dissimulation.  Next  to  a  proud 
look,  nothing  is  more  an  abomination  to  God  than  a  lying  tongue; 
nothing  more  sacred  than  truth,  nor  more  necessary  to  coiiveisation 
than  speaking  truth;  God  and  all  good  men  hate  and  abhor  Iving. 

3.  Cruelty  and  blood-thirstiness.  The  Devil  was,  from  the 
beginning,  a  liar  and  a  murderer,  (John, 8. 44.)  and  therefore  as  a 
lying  tongue,  so  hands  Ihat  shed  innocerit  blood,  are  hatefid  to  God  ; 
because  they  have  in  them  the  Devil's  image,  and  do  him  service. 

4.  Sidttlety  in  the  contrivance  of  sin,  wisdom  to  do  evil,  a  heart 
that  designs,  and  a  ht  ad  that  devises,  leicked  imaginations,  that  is 
acquainted  with  the  depths  of  Satan,  and  knows  how  to  carry  on 
a  covetous,  envious,  revengeful,  plot,  most  effectually.  The  more 
there  is  of  craft  and  management  in  sin,  the  more  it  is  an  abomi- 
nation to  God. 

5.  Vigour  and  diligence  in  the  prosecution  of  sin;  feet  that  are 
sxvift  in  running  to  mischief,  as  if  they  were  afraid  of  losing  time, 
or  were  impatient  of  delay,  in  a  thing  they  are  so  greedy  of.  The 
policy  and  vigilance,  the  eagerness  and  industry,  of  sinners,  in 
their  sinful  pursuits,  may  shame  us  who  go  about  that  wliich  is 
go>d  so  awkwardly  and  so  coldly. 


PROVERBS,  VI. 


Parental  Exhortations. 


6.  False-witness  hearing,  wliich  is  one  of  the  greatest  mischiefs 
that  the  wicked  imagination  can  devise,  and  against  which  there  is 
least  fence.  Theie  cannot  be  a  greater  affront  to  God,  (to  whom 
in  an  oalh  appeal  is  made,)  nor  a  greater  injury  to  onr  neighbour, 
(all  whose  interests  in  tliis  world,  even  the  dearest,  lie  open  to  an 
attack  of  this  kind,)  than  knowingly  to  give  in  a  false  testimony. 
There  are  seven  things  which  God  hates,  and  l.>ing  involves  two 
of  them  ;   he  hales  it,  and  doubly  hates  it. 

7.  Makins;  mischief  between  relations  and  neighbours,  and  using 
all  wicked  means  possible,  not  only  to  alienate  their  affections  one 
from  another,  but  to  irritate  their  passions  one  against  another. 
The  God  of  love  and  })eace  hates  kiiii  that  sous  discord  amotiy 
brethren,  for  he  delights  in  concord.  Those  that,  by  tale-bearing 
and  sljudering,  by  carrying  ill-natured  stories,  aggravating  every 
thing  that  is  said  and  done,  and  suggesting  jealousies  and  evil 
surmises,  blow  the  coals  of  contention,  are  but  prc])aring  for 
themselves  a  fire  of  the  same  nature. 

20.  My  son,  keep  tliy  father's  commandment, 
and  forsake  not  the  law  of  thy  mother:  21.  Bind 
them  continttally  upon  thine  heart,  aiid  tie  them 
about  thy  neck.  22.  When  thou  goest,  it  shall 
lead  tliee;  when  thou  sleepest,  it  shall  keep  thee; 
and  when  thou  awakest,  it  shall  talk  with  thee. 
2.3.  For  tlie  commandment  is  a  lamp;  and  tiie  law 
is  ligiit;  and  reproofs  of  instruction  are  the  way 
of  life:  24.  To  keep  thee  from  tiie  evil  woman, 
from  the  flattery  of  the  tonoiie  of  a  strange  wo- 
man. 2-5.  Lust  not  afler  her  beauty  in  thine 
iieart;  neither  let  her  take  thee  with  her  eye-lids. 
26.  For  liy  means  of  a  whorish  woman  a  man  is 
broiighl  to  a  piece  of  bread:  and  the  adulteress 
will  hunt  for  the  precious  life.  27.  Can  a  man 
take  fire  in  his  bosom,  and  his  clothes  not  be 
burned?  28.  Can  one  go  upon  hot  coals,  and  his 
feet  not  be  burned  ?  29.  So  he  that  goeth  in  to 
his  neighl)Our's  wife;  whosoever  toucheth  her 
shall  not  be  iimocent.  .30.  Men  do  not  despise 
a  thief,  if  he  steal  to  satisfy  his  soul  when  he  is 
hungry;  31.  Buti/'he  be  found,  he  shall  restore 
sevenfold;  he  shall  give  all  the  substance  of  his 
house.  32.  But  whoso  cotnmitteth  adultery  with 
a  woman  lacketh  understanding:  he  that  doelh  it 
destroyelh  his  own  soul.  33.  A  wound  and  dis- 
honour shall  he  get;  and  his  reproach  shall  not 
be  wiped  away.  34.  For  jealousy  is  the  rage  of  a 
man:  therefore  he  will  not  spare  in  the  day  of 
vengeance.  35.  He  will  not  regard  any  ransom; 
neither  will  he  rest  content,  though  thou  givest 
many  gifts. 

Here  is, 

I.  A  general  exhortation  faithfully  to  adhere  to  the  word  of 
God,  and  to  take  it  for  our  guide  in  all  our  actions. 

1.  We  nmst  look  upon  the  word  of  God,  both  as  a  light,  (r.23.) 
and  as  a  laic,  «.20,23.  (i.)  By  its  arguments  it' is  a  light, 
which  onr  understandings  must  subscribe  to;  it  is  a  lamp  to  our 
eyes  for  discovery,  an<l  so  to  our  feet  for  direction.  The  word  of 
God  reveals  to  ns  truths  of  eternal  certainty,  and  is  built  upon 
(he  highest  reason.  Scripture-light  is  the  sure  lio-ht.  (2.)  By  its 
I  authority  it  is  a  law,  which  our  wills  must  submit  to.  As  never 
\j  Mich  a  light  shone  out  of  the  schools  of  the  philosophers,  so  never 
sur>i  a  law  issued  from  the  throne  of  any  prince ;   so  well  framed, 


and  so  binding.  It  is  such  a  law  as  is  a  lamp  and  a  light,  for  il 
carries  with  it  the  evidence  of  its  own  goodness. 

2.  We  must  receive  it  as  our  father's  commandment,  and  the 
law  oj  our  mother,  w.  20.  It  is  God's  commandment,  and  liis 
law.  But,  (1.)  Our  parents  directed  us  to  it,  jiut  it  into  our 
hands,  trained  us  up  in  the  knowledge  and  observance  of  it,  its 
original  ayd  obligation  being  most  sacred.  We  believe,  indeed, 
not  for  their  saying,  for  we  have  tried  it  ourselves,  and  find  it  to 
be  of  God;  but  we  were  beholden  to  them  for  recommending  it 
to  us,  and  see  all  the  reason  in  the  world  to  continue  in  the  things 
ice  have  learned,  knowing  of  whom  we  have  learned  them. 
(2.)  The  cautions,  counsels,  and  commands,  which  our  parents 
gave  us,  agree  with  the  word  of  God,  and  therefore  we  nmst  hold 
them  fast.  Children,  when  they  are  grown  up,  must  remember 
the  law  of  a  good  mother,  as  well  as  the  commandment  of  a  good 

father,  Ecclesiasticus,  3.2.  The.  Lord  has  given  the  fat  \er  honour 
over  the  children,  and  has  confirmed  the  authority  of  the  mother 
over  the  sons. 

3.  We  must  retain  the  word  of  God,  and  the  good  instructions 
which  our  parents  gave  us  out  of  it.  (1.)  We  must  never  cast 
them  off,  never  think  it  a  mighty  achievement  (as  some  do)  to  get 
clear  of  the  restraints  of  a  good  education;  "  Keep  thy  father's 
commandment,  keep  it  still,  and  never  forsake  it."  (2.)  We 
must  never  lay  them  by,  no  not  for  a  time;  (d.21.)  Bind  them 
continually,  not  only  upon  thine  hand,  (as  Moses  had  directed, 
Deut.G.  8.)  but  upon  thine  heart.  Phylacteries  upon  the  hand 
were  of  no  value  at  all,  any  further  than  they  occasioned  pious 
thoughts  and  affections  in  the  heart.  There  the  word  must  be 
written,  there  it  must  be  hid,  and  laid  close  to  the  conscience. 
Tie  thvm  about  thy  neck,  as  an  ornament,  a  bracelet,  or  gold 
chain,  about  thy  throat, so  the  word  is;  let  them  be  a  guard  upon 
that  pass;  fie  them  about  thy  throat,  that  no  forbidden  fruit  may 
be  suffered  to  go  in,  nor  any  evil  word  suffered  to  go  out,  through 
the  throat;  and  thus  a  great  deal  of  sin  wcidd  be  prevented. 
Let  the  word  of  God  be  always  ready  to  us,  and  let  us  feel  the 
impressions  of  it,  as  of  that  which  is  bound  upon  our  hearts,  and 
about  our  necks. 

4.  We  must  make  nae  of  the  word  of  God,  and  of  the  benefit 
fliat  is  designed  us  by  it.  If  we  bind  it  continually  upon  our 
hearts,  (1.)  It  will  be  our  guide,  and  we  must  follow  its  direc- 
tion. "When  thou  goest,  it  shall  lead  thee;  (i).22.)  "it  shall 
lead  thee  into,  and  lead  thee  in,  the  good  and  right  way ;  shall 
lead  thee  from,  and  lead  thee  out  of,  every  sinful,  dangerous, 
path.  It  will  say  unto  thee,  when  thou  art  ready  to  turn  aside. 
This  is  the  way,  walk  in  it.  It  will  be  that  to  thee  that  the  pillar 
of  cloud  and  fire  was  to  Israel  in  the  wilderness.  Be  led  by  that, 
let  it  be  thy  rule,  and  then  thou  shalt  be  led  by  the  Spirit;  he 
will  be  thy  jlonitor  and  Support."  (2.)  It  will  be  our  guard,  and 
we  must  put  ourselves  under  the  protection  of  it;  "When  thou 
sleepest,  and  liest  exposed  to  the  malignant  powers  of  darkness,  il 
shall  keep  thee;  thou  shalt  be  safe,  and  shall  think  thyself  so." 
If  we  govern  ourselves  by  the  precepts  of  the  word  all  day,  and 
make  conscience  of  the  duty  God  has  commanded  to  us,  we  mav 
slielter  ourselves  under  the  promises  of  the  word  at  night,  and 
take  the  comfort  of  the  deliverances  God  does,  and  will,  command 
for  us.  (3.)  It  will  be  our  companion,  and  we  must  converse 
with  it;  "When  thou  awakest  in  the  night,  and  kuowest  not  how 
to  pass  away  thy  waking  minutes,  if  thou  pleasest,  it  shall  talk 
tvith  thee,  and  entertain  thee  with  pleasant  meditations  in  the 
night-watches;  whrn  thou  awakest  in  the  morning,  and  art  con- 
triving the  work  of  the  day,  it  shall  talk  with  thee  about  it,  and 
help  thee  to  contrive  for  "the  best,"  Ps.  1.2.  The  word  of  God 
has  something  to  say  to  us  upon  all  occasions,  if  we  would  but 
enter  into  discourse  with  it,  would  ask  it  what  it  has  to  say,  and 
give  it  the  hearing.  And  it  would  contribute  to  our  close  and 
comfortable  walking  with  God  all  day,  if  we  would  begm  with 
him  in  the  morning,  and  let  his  word  be  the  subject  of  our  first 
thoughts.  When  I  awake,  I  am  still  with  thee;  we  are  so,  if  the 
word  be  still  with  us.  (4.)  It  will  be  our  life;  for,  as  the  law  is 
a  lamp,  and  a  light,  for  the  present,  so  the  reproofs  of  instruction 
are  the  way  of  life.     Those  reproofs  of  the  word,  which  not  only 


PROVERBS.  VI. 


Cautiony  aguinst  Impiirily. 


•hew  us  our  faults,  but  instruct  us  how  to  do  better,  are  the  way 
that  leads  to  life,  eternal  life.  Let  not  faithful  reproofs,  therefore, 
which  have  such  a  direct  tendency  to  make  us  happy,  ever  make 
us  uneasy. 

II.  Here  is  a  particular  caution  against  the  sin  of  uncleanness. 
When  we  consider  how  much  this  iniquity  abounds,  how  heinous 
it  is  in  its  own  nature,  of  what  pernicious  consequence  it  is,  and 
how  certainly  destructive  to  all  the  seeds  of  the  spiritual  life  in 
the  soul,  we  shall  not  wonder  that  the  cautions  against  it  are  so 
often  repeated,  and  so  largely  incidcated. 

1.  One  great  kindness  God  designed  men,  in  giving  Iheni  his 
law,  was,  to  |)reserve  them  from  this  sin;  (v. 24.)  "The  rc|iroofs 
of  instruction  are  therefore  the  way  of  life  to  thee,  because  they 
are  designed  to  keep  thee  from  the  evil  woman,  who  will  be  certain 
death  to  thee,  from  being  enticed  by  the  flattery  of  the  tongue 
of  a  strange  woman,  who  pretends  to  love  thee,  but  intends  to 
ruii)  thee."  Those  that  will  be  wrought  upon  by  flattery,  make 
themselves  a  very  easy  prey  to  the  tem|)tcr;  and  those  who  would 
avoid  that  snare,  must  take  well-instructed  reproofs  as  great 
kindnesses,  and  be  thankful  to  those  that  will  deal  faithfully  with 
them,  Prov.27.5,6. 

2.  The  greatest  kindness  we  can  do  ourselves,  is,  to  keep  at  a 
distance  from  this  sin,  and  to  look  upon  it  with  the  utmost  dread 
and  detestation;  (i'.25.)  "Lust  not  after  her  heavty,  no  not  ?re 
thy  heart,  for  if  thou  dost,  thou  hast  there  already  committed 
adultery  with  her.  Talk  not  of  the  charms  in  her  face,  neither 
be  thou  smitten  with  her  amorous  glances;  they  are  all  snares 
and  nets;  let  her  not  take  thee  with  her  eye-lids.  Her  looks  are 
arrows  and  fierv  darts;  they  wound,  they  kill,  in  another  sense 
than  what  lovers  mean  ;  they  call  it  a  pleasing  captivity,  but  it  is 
a  destroying  one,  it  is  worse  than  Egyptian  slavery." 

Divers  arguments  Solomon  here  urges  to  enforce  this  caution 
against  the  sin  of  whoredom. 

( 1.)  It  is  a  sin  that  impoverishes  men,  wastes  their  estates,  and 
reduces  them  to  beggary;  (u.2G.)  By  means  of  a  lehorish  woman 
a  man  is  brought  to  a  piece  of  bread;  many  a  man  has  been  so, 
who  has  purchased  the  ruin  of  his  body  and  soul  at  the  expense 
of  his  wealth.  The  prodigal  son  spent  his  living  on  harlots,  so 
that  he  brought  himself  to  be  fellow-commoner  with  the  swine. 
And  that  poverty  must  needs  lie  heavy  which  men  bring  them- 
selves into  by  their  own  foliv.  Job,  31. 12. 

(2.)  It  threatens  death,  it  kills  men;  The  adulteress  will  hunt 
for  the  precious  life,  perhaps  designedly,  as  Delilah  for  Samson's, 
at  least  eventually,  the  sin  strikes  at  the  life.  Adultery  was 
punished,  by  the  law  of  Moses,  as  a  capital  crime;  the  adulterer 
and  the  adulteress  shall  surely  be  put  to  death;  every  one  knew 
this;  those  therefore  who,  for  the  gratifying  of  a  base  lust,  would 
lay  themselves  open  to  the  law,  could  be  retkoned  no  better  than 
self-murderers. 

(3.)  It  brings  guilt  upon  the  conscience,  and  debauches  that. 
He  Ihut  touches  his  neighbours  wife,  with  an  immodest  touch, 
cannot  be  innocent,  v.  29.  [1.]  He  is  in  imminent  danger  of 
adulfei-y,  as  he  that  takes  fire  in  his  bosom,  or  goes  upon  hot  coals, 
is  in  danger  of  being  burnt.  The  way  of  this  sin  is  down-hill, 
and  those  that  venture  upon  the  temptations  to  it  hardly  escape 
the  sin  itself.  The  fiv  fools  away  her  life  by  playing  the  wanton 
with  the  flames.  It  is  a  deep  pit,  which  it  is  madness  to  venture 
upon  the  brink  of.  He  that  keeps  company  with  those  of  ill  fame, 
that  goes  in  with  them,  and  touches  them,  cannot  long  preserve 
his  innocencv;  he  thrusts  himself  into  temptation,  and  so  throws 
himself  out  of  God's  protection.  [2.]  He  that  commits  adultery 
is  in  the  high  road  to  destruction.  The  bold  presumptuous  sinner 
says,  "  I  may  venture  upon  the  sin,  and  yet  escape  the  punishment ; 
I  shall  have  peace  though  I  go  on."  He  might  as  well  say,  I  will 
take  fire  into  my  bosom,  and  not  burn  my  clothes;  or,  I  will  go 
upon  hot  coals,  and  not  burn  my  feet.  He  that  goes  in  to  his 
neighbour's  wife,  however  he  holds  himself,  God  will  not  hold 
him  guiltless.     The  fire  of  lust  kindles  the  fire  of  hell. 

(4.)  It  ruins  the  reputation,  and  entails  perpetual  infamy  upon 
that.  It  is  a  much  more  scandalous  sin  than  stealing  is ;  (v.  30 . .  33.) 
yerhap!)  it  is  not  so  in  the  account  of  men,  at  least  not  in  our  day. 
vol..  II.  123 


A  thief  is  sent  to  the  stocks,  to  the  gaol,  to  Bridewell,  to  the 
gallows,  while  the  vile  adulterer  goes  unpunished,  nav,  with  niaiiv, 
unblemished;  he  dares  boast  of  his  villanies,  and  they  are  made 
but  a  jest  of;  but,  in  the  account  of  God  and  his  law,  adidterv 
was  nnicli  the  more  enormous  crime;  and  if  God  is  the  Fountain 
of  honour,  his  word  must  be  the  standard  of  it.  [  1.]  As  for  tlic 
sin  of  stealing,  if  a  man  were  brought  to  it  by  extreme  necessity, 
if  he  stole  meat  for  the  satisfying  of  his  soul  token  he  was  hungry, 
though  that  will  not  excuse  him  from  guilt,  yet  it  is  such  an 
extenuation  of  his  crime,  that  men  do  not  despise  him,  do  not 
expose  him  to  ignominy,  but  pity  him;  hunger  will  break  through 
stone  walls,  and  blame  will  be  laid  upon  those  that  brought  him 
to  poverty,  or  that  did  not  relieve  him;  nay,  though  he  have  not 
that  to  say  in  his  excuse,  if  he  be  found  stealing,  and  the  evidence 
be  ever  so  plain  upon  him,  yet  he  shall  only  make  restitution 
seven-fold;  the  law  of  Moses  appointed  that  he  who  stole  a  sheep 
should  restore  four-fold,  and  an  ox  five-fold;  (Exod.  22.  1 .) 
accordingly  David  adjudged,  2  Sam.  12. 6.  But  we  may  suppose 
in  these  cases,  concerning  which  the  law  had  not  made  provision, 
the  judges  afterward  settled  the  penalties  in  proportion  to  the 
crimes,  according  to  the  equity  of  the  law.  Now,  if  he  that  stole 
an  ox  out  of  a  man's  field  must  restore  five-fold,  it  was  reasonabia 
that  he  that  stole  a  man's  goods  out  of  his  house  should  restore 
seven-fold ;  for  there  was  no  law  to  put  him  to  death,  as  is  with 
us,  for  burglary,  and  robbery  on  the  highway.  And  of  this  worst 
kind  of  theft  Solomon  here  speaks ;  the  greatest  punishment 
was,  that  a  man  might  be  forced  to  give  all  the  substance  of  hit 
house  to  satisfy  the  law,  and  his  blood  was  not  attainted.  But, 
[2.]  Committing  adultery  is  a  more  heinous  crime;  Job  calls  it  so, 
and  an  iniquity  to  be  punished  by  the  judge.  Job,  31.11.  When 
Nathan  would  convict  David  of  the  evil  of  his  adultery,  he  did  it  by 
a  parable  concerning  the  most  aggravated  theft,  which,  in  David's 
judgment,  deserved  to  be  ))unished  with  death,  (2  Sam.  12. 5.) 
and  then  shewed  him  that  his  sin  was  more  exceeding  sinful  than 
that.  First,  It  is  a  greater  reproach  to  a  man's  reason,  for  he 
cannot  excuse  it,  as  a  thief  may,  by  saying  that  it  was  to  satisfy 
his  hunger,  but  must  own  that  it  was  to  gratify  a  brutish  lust, 
which  would  break  the  hedge  of  God's  law,  not  for  want,  but  for 
wantonness.  Therefore  whoso  commits  adultery  tcith  a  woman 
lacks  understanding,  and  deserves  to  be  stigmatized  as  an  arrant 
fool.  Secondly,  It  is  more  severely  punished  by  the  law  of  God; 
a  lliief  suffered  only  a  pecuniary  midct,  but  the  adulterer  suffered 
death.  The  thief  steals  to  satisfy  his  soul,  but  the  adulterer 
destroys  his  own  soul,  and  falls  an  unpitied  sacrifice  to  the  justice 
both  of  God  and  man.  Sinner,  thou  hast  destroyed  thyself.  This 
may  be  applied  to  the  spiritual  and  eternal  death,  which  is  the 
consequence  of  sin;  he  that  does  it  wounds  his  conscience,  cor- 
rupts his  rational  power,  extinguishes  all  the  sparks  of  the  spiritual 
life,  and  exposes  himself  to  the  wrath  of  God  for  ever,  and  thus 
destroys  his  oun  soul.  Thirdly,  The  infamy  of  it  is  indelible, 
I'.  33.  It  will  be  n  wound  to  bis  good  name,  a.diskonour  to  liia 
family,  and,  though  the  guilt  of  it  may  be  done  away  by  repent- 
ance, the  reproach  of  it  never  will,  but  will  stick  to  his  memory 
when  he  is  gone.  David's  sin,  in  the  matter  of  Uriah,  was  not 
only  a  perpetual  blemish  upon  his  own  character,  but  gave  occasion 
to  the  enemies  of  the  Lord  to  blaspheme  kis  name  too. 

( 5.)  It  exposes  the  adulterer  to  the  rage  of  the  jealous  husband, 
whose  honour  he  puts  such  an  affront  upon,  r.  34, 35.  He  that 
touches  his  neighbour's  wife,  and  is  familiar  with  her,  gives  him 
occasion  for  jealousy,  much  more  he  that  debauches  her;  which, 
if  kept  ever  so  secret,  might  then  be  discovered  by  the  waters  nf 
jealousy;  (Numb.  5.  12.)  "When  discovered,  thou  hadst  better 
meet  a  bear  robbed  of  her  whelps,  than  the  injured  husl)and,  who. 
in  the  case  of  adultery,  will  be  as  severe  an  avenger  of  his  own 
honour,  as,  in  the  case  of  manslaughter,  of  his  brother's  blood. 
If  thou  art  not  afraid  of  the  wrath  of  God,  yet  be  afraid  of  the 
rage  of  a  man;  such  jealousy  is,  it  is  strong  as  death,  and  cruet 
as  the  grave.  In  the  day  of  vengeance,  when  the  adidterer  comes 
to  be  tried  for  his  life,  the  prosecutor  will  not  spare  any  pains  or 
cost  in  the  prosecution,  will  not  relent  toward  thee,  as  he  wouJd, 
perhaps,  towards  one  that  had  robbed  him  ;  he  will  not  accept  of 


PROVERBS,  vr,  VII. 


Tlie  Seiliictioii  of  a  Youth 


>::,s  cominuUtioii,  any  composition,  A«  w»7/ not  regard  any  ransom; 
!'.,  High  thou  offer  to  bribe  him,  and  give  him  many  gifts  to  patifv 
!.;'ii,1ie  will  not  rest  content  with  any  thing  less  than  the  exctutioii 
.  I  the  law,  thou  must  be  stoned  to  death;  if  a  man  u-oiild gii:e  all 
(If  X'lhslance  of  his  house,  it  would  atone  for  a  theft,  (i\31.)  but 
u..t  for  adultery,  in  that  case  it  would  utterly  be  contemned.  Stand 
in  aite  therefore,  and  sin  not,  expose  not  thvself  to  all  this  misery 
f„r  a  uioraeul's  sordid  pleasure,  which  will  be  bitterness  in  the 
cud." 

CHAP.  VII. 

Ttii  Si-ope  nf  this  eluipter,  is,  as  ofsercral  before,  to  wuni  young  men  against  the 
lusts  nf  the  flesh.  Suloimn  remembered  of  uhat  ill  consequence  it  was  to  lii.t 
father,  perhaiis  found  himsetf.  and  perceired  his  son,  addicted  to  it,  oral  least 
Itad  observed  how  mani)  hopeful  young  men  among  his  subjects  had  been  ruined 
by  those  lusts ;  and  therefore  he  thought  he  could  never  say  enough  to  dissuade 
men  from  iheoi,  that  every  one  may  possess  his  vessel  in  sanctification  and 
honour,  and  not  in  tl.e  l-.ists  of  inicleanness.  In  this  chapter,  ice  hare, 
I.  A  general  exhortation  to  get  our  minds  principled  and  governed  by  the  word 
»f  God,  as  a  sovereign  antidote  against  this  sin,  ».  1..5.  JI.  A  particular 
representation  of  the  great  danger  which  unwan/  young  men  are  hi  of  being 
inveigled  into  this  snme,  r.  C,.23.  III.  A  serioxis  caution  inferred  thence, 
in  llie  clirxe,  to  ttUe  heed  of  all  approaches  toward  this  sin,  C.24..27.  We 
thould  all  prnij,  Loril,  leatt  us  not  into  tliis  temptation. 

1.  "M /|  Y  soil,  keep  my  Avords,  and  lay  tip  my 
.lT J.  commandments  with  thee.  2.  Keep  my 
commandments,  and  live;  and  my  law  astheapple 
of  thine  eye.  3.  Bind  them  upon  thy  fingers, 
write  them  upon  the  table  of  thine  heart.  4.  Say 
unto  wisdom,  Thou  art  my  sister;  and  call  under- 
standing thtf  kinswoman:  5.  That  they  may  keep 
thee  from  the  strange  woman,  from  the  stranger 
ivhich  flattereth  with  her  words. 

These  verses  are  an  introduction  to  his  warning  against  fleshly 
lusts,  much  the  same  will)  that,  c/t.6.  20,  &c.  and  ends,  (c.  5.)  as 
ihal  did,  (t).24.)  To  keep  thee  from  the  strange  woman,  that  is  it 
he  aims  at;  only  there  he  had  said.  Keep  thy  father's  command- 
vieut,  here,  (which  comes  all  to  one,)  Keep  my  commandments, 
for  he  speaks  to  us  as  unto  sons.  He  speaks  in  God's  name  ;  for 
Ihey  are  God's  commandments  that  we  are  to  keep,  his  leords,  iiis 
law. 

The  word  of  God  must  be  fo  us, 

1.  As  that  which  we  are  most  careful  of;  we  must  keep  it  as 
i>ur  titiisuie,  we  must  lay  vp  God's  commnudmenls  with  us,  lay 
tlicni  u])  safe,  that  we  mav  not  be  robbed  of  them  l)y  the  wicked 
one;  fr.  1.)  We  must  keep  it  as  our  life;  Keep  my  commandments, 
and  lire;  (r,2.)  "  Not  onlv  keep  lliem,  and  \<)ii  shall  live;  but, 
keep  Ihe.u  as  \ou  would  your  life,  as  those  that  cannot  live  witliout 
tlieiii."  It  would  be  death  to  a  "ood  man  to  be  deprived  of  the 
Wiirtl  of  God,  for  bv  it  he  lives,  and  not  by  bread  alone. 

'2.  As  that  which  we  are  most  lender  of;  Keep  my  law  as  the 
I  l)))le  of  thine  eye;  a  little  thing  offends  the  eye,  and  therefore 
ill  I  tile  has  so  well  guarded  it:  we  prav,  with  David,  that  God 
«oul(l  keep  us  as  the  apple  of  his  eve  ;  (Ps.17.8.)  that  our  lives 
•mil  comforts  may  be  precious  in  his  si^ht;  and  they  shall  be  so, 
r/ecli.-2.8.)  if  ve  be  in  like  mannertender  of  his  law,  and  afraid  of 
lhi>  lfi>st  violation  of  it.  Those  who  reproach  strict  and  circumspect 
Miilkuicr,  as  needless  prcciseness,  consider  not  that  the  law  is  to  be 
Upl  as  the  apple  of  the  eye,  for  indeed  it  is  the  apple  of  our  eye, 
Ihe  law  is  light,  the  law  in  the  heart  is  the  eye  of  the  soul. 

•'J.  As  that  which  we  are  proud  of,  and  would  be  ever  mindful 
f-f;  (r.  3.)  "  Bind  them  upon  thy  fingers,  let  them  be  precious  to 
Ihee,  look  upon  them  as  an  oruanicnt,  as  a  diamond-ring,  as  the 
tignrt  on  thy  right  hand;  wear  them  continually  as  thy  vvedding- 
ring,  Ihe  badge  of  thine  espousuls  to  (iod  ;  lookupon  the  word  of 
(iod  as  puttins.  an  honour  upon  llue,  as  an  ensio-n  of  Ihy  disnitv. 
Bind  them  on  thy  fingers,  Ihal  ll.ey  may  t>,-  constant  memorandums 
Id  thee  of  thy  duty,  that  thou  mayesi  l);ivc  llicni  always  in  view, 
U  that  which  is  graven  iipnn  the.  palms  <f  thine  hands." 

4.  As  that  which  we  arc  fond  of,  and  are  ever  thinking  of;  Write 


them  upon  the  tables  of  thine  heart,  as  the  names  of  the  frlerid<r 
we  dearly  love,  we  say,  are  wrili-eu  in  our  iicarts.  Let  the  word 
of  God  dicell  r'lchly  in  us,  and  be  wrilkin  llicre  where  it  will  be 
always  at  hand  to  be  read.  Where  sin  was  written,  (Jer.  I.7.I.)' 
let  the  wiird  of  God  be  written.  It  is  the  matter  of  a  promise; 
(Heb.8.  10.)  /  willivrite  my  law  in  their  hearts,  which  makes  the 
precept  practicable  and  easy. 

3.  As  that  which  we  are  intimately  acquainted  and  conversant 
with ;  (c.  4.)  "  Say  unto  wisdom.  Thou  art  my  sister,  whom  I  dearly 
love  and  lake  delight  in;  and  call  understanding  thy  kinswoman, 
to  whom  I  am  nearly  allied,  and  for  n honi  I  have  a  pure  affection  ; 
call  her  thy  friend,  whom  thou  conrlest."  We  must  make  the 
v/ord  of  God  familiar  to  us,  consult  it,  and  consult  its  honour, 
and  take  a  pleasure  in  conversing  with  it. 

6.  As  that  which  we  make  use  of  for  our  defence  and  arnmiir, 
to  keep  us  from  the  strange  woman,  from  sin,  that  flatterins-,  but 
di?stroying,  thing,  that  adulteress;  particularly  from  the  sin  of 
uucleanness,  r.  5.  Let  the  word  of  God  confirm  our  dread  of 
that  sin,  and  our  resolutions  against  it;  let  it  discover  to  us  its 
fallacies,  and  suggest  to  us  answers  to  all  its  flatteries. 

6.  For  at  the  window  of  my  house  I  looked 
through  my  casement,  7.  And  beheld  among  the 
sim]>le  oi'.es,  I  discerned  among  the  youths,  a 
young  man  void  of  understanding,  8.  Passing 
through  the  street  near  her  corner;  and  he  went 
the  way  to  her  house,  9.  In  the  twilight,  in  the 
evening,  in  the  black  and  dark  night:  10.  And, 
behold,  there  met  him  a  woman  tvith  the  attire  of 
an  harlot,  and  subtle  of  heart.  11.  (She  is  loud 
and  stubborn;  her  feet  abide  not  in  her  house: 
12.  Now  is  she  without,  now  in  the  streets,  and 
lieth  in  wait  at  every  corner.)  13.  So  she  caugiit 
him,  and  kissed  him,  aiid  with  an  impudent  face 
said  unto  him,  14. 1  have  peace-offeritigs  with  me; 
this  day  have  I  payed  my  vows.  15.  Therefore 
came  1  forth  to  meet  thee,  diligently  to  seek  thy 
face,  and  I  have  found  thee.  16.  I  have  decked 
my  bed  with  coverings  of  tapestry,  witii  carved 
works,  with  fine  linen  of  Egypt.  17.  I  have  per- 
fumed my  l)ed  witii  myrrh,  aloes,  and  cinnamon. 

18.  Come,  let  us  take  our  fill  of  love  until  tlie 
morning ;     let    us    solace     ourselves    with     loves. 

19.  For  the  good  man  is  not  at  home,  he  is  gone 
a  long  journey:  20.  He  hath  taken  a  bag  of 
money  with  him,  and  will  come  home  at  the  day 
appointed.  21.  With  her  much  fair  speech  she 
caused  him  to  yield,  with  the  flattering  of  her  lips 
she  forced  him.  22.  He  goeth  after  her  straight- 
way, as  an  ox  goeth  to  the  slaughter,  or  as  a  fool 
to  the  correction  of  the  stocks;  23.  Till  a  dart 
strike  through  his  liver;  as  a  bird  hasteth  to  the 
snare,  and  knoweth  not  that  it  is  for  his  life. 

Solomon  here,  to  enforce  Ihe  caution  he  had  given  against  the 
sin  of  whoredom,  tells  a  story  of  a  young  man  that  was  ruined, 
to  all  intents  and  purposes,  by  tlie  enticements  of  an  adulterous 
woman.  Such  a  story  as  this  would  serve  the  lewd  profane  poets 
of  our  age  to  make  a  play  of,  and  the  harlot,  with  them,  would  bea 
heroine ;  nothing  would  be  so  entertaining  to  the  audience,  nor  give 
them  so  much  diversion,  as  her  arts  of  beguiling  Ihe  young  gentle- 
man, and  drawing  in  the  country-squire  ;  her  conquests  would  be 
celebrated  as  the  triumphs  of  wit  and  love,  and  the  comedy  would 
conclude  very  pleasantly ;  and  every  young  man  that  saw  it  aoted. 


PROVERBS,  VII. 


T!ie  Sucluctioii  of  a  Youili 


MUAl(i  covel  to  l)f:  so  pirkrd  iij).  Thus  fuul.i  iiuihc  a  mock  at  sin. 
Rut  Solomon  here  relatt-s  it,  ami  all  wise  ami  good  iiicii  leatl  it, 
as  a  vcrv  riudancholy  storv  ;  the  iinpiidtiue  of  llie  adulterous 
Woman  is  \crv  justly  looked  upon,  liy  all  that  have  any  sparks  of 
%irtue  in  them,  willi  the  highest  indinnalion,  and  the  easiness  of 
the  voung  man,  witli  the  teiiderest  compassion  ;  and  the  story 
concludes  with  sad  reflections,  enough  to  make  all  that  read  and 
hear  it  afraid  of  the  snares  of  fleshlv  lusts,  and  careful  to  keep  at 
the  utmost  distance  fmni  them.  It  is  supposed  to  be  a  parable,  or 
imagined  case,  but  I  doubt  it  was  too  true,  and,  which  is  xvoi-se,  that, 
notwithstanding  the  warning  it  gives  of  the  fatal  consequences  of 
such  wicked  courses,  it  is  still  too  often  true,  and  the  agents  for 
hell  are  still  playing  tlie  same  game,  and  with  like  success. 

Solomon  was  a  magistrate,  and,  as  such,  inspected  the  manners 
of  his  subjects,  looked  often  through  his  casement,  that  he  might 
see  with  his  own  exes,  and  made  remarks  upon  those  who  little 
thouglit  his  eve  was  upon  them,  that  he  might  know  the  better 
how  to  make  the  sword  he  bore  a  terror  to  evil-doers.  But  here 
he  writes  as  a  minister,  a  prophet,  who  is  by  office  a  watchman, 
to  give  warning  of  the  approach  of  the  enemies,  and  especially 
where  they  lie  in  ambush,  that  wc  may  not  be  ignorant  of  Satan's 
devices,  but  may  know  where  to  double  our  guard.  This  Solomon 
does  here,  where  we  may  observe  the  account  he  gives, 

I.  Of  the  person  temjiled,  and  how  he  laid  himself  open  to  the 
temptation,  and  therefore  must  thank  himself  if  it  end  in  his 
destruction.  l.He  was  a  yovng  man,  v. 7.  Fleshly  lusts  are 
called  yontlifnl  lusts,  (2  Tim.  2.  22.)  not  to  extenuate  them  as 
tricks  of  youth,  and  therefore  excusable,  but  rather  to  aggravate 
them,  as  robbing  God  of  the  first  and  best  of  our  time,  and,  (ly 
debauching  the  mind  when  it  is  tender,  laying  a  foundation  for 
a  bad  life  ever  after;  and  to  intimate  that  young  people  ought, 
ni  a  special  manner,  to  fortify  their  resolutions  against  this  sin. 
2.  He  was  a  young  man,  void  of  understanding ,  that  went  abroad 
into  the  world,  not  principled,  as  he  ought  to  have  been,  with  wis- 
dom and  the  fear  of  God,  and  so  ventured  to  sea  without  ballast, 
wilhout  pilot,  cor<^,  or  compass  ;  he  knew  not  how  to  depart  from 
<'vil,  which  is  the  best  understanding,  Job,  28.  28.  Those  become 
an  easv  prev  to  Satan,  who,  when  thev  are  arrived  to  the  stature  : 
of  men,  have  scarcely  the  understanding  of  children.  3.  He  kept 
bad  company ;  he  was  a  yomig  man  among  the  youths,  a  silly  young 
man  among  the  simple  ones;  if,  being  conscious  of  his  own  weak- 
ness, he  had  associated  with  those  that  were  elder  and  wiser  than 
himself,  there  had  been  hopes  of  him  ;  Christ,  at  twelve  yeai-s  old, 
conversed  witli  the  doctors,  to  set  young  people  an  example  of 
this ;  but  if  those  that  arc  simple  choose  such  for  their  companions 
as  are  like  themselves,  simple  they  will  still  be,  and  hardened  in 
their  simplicity.  4.  He  was  sauntering,  and  had  nothing  to  do, 
liut  passt'd  throvgh  the.  street,  as  one  that  knew  not  how  to  dispose 
of  himself.  One  of  the  sins  of  filthy  Sodom,  was,  abundance  of 
idleness,  Ezek.  16.  49.  He  went  in  a  starched  stately  manner,  so 
(they  say)  the  word  signifies;  he  appeared  to  be  a  nice  formal 
fop,  the  top  of  whose  accomplishments  was  to  dress  well,  and 
walk  with  a  good  air;  fit  game  for  that  bird  of  prey  to  fly  at. 
5.  He  was  a  night-walker,  that  hated  and  scorned  the  business 
that  is  to  be  done  by  day-light,  from  wliich  the  evening  calls  men 
in  to  their  repose ;  and,  having  fellowship  with  the  unfruitful  works 
of  darkness,  he  begins  to  move  in  the  twilight  in  the  evening,  v.  0. 
And  he  chooses  the  black  and  dark  night  as  fittest  for  his  purpose, 
not  the  moon-light  nights,  when  he  might  be  discovered.  6.  He 
steered  his  course  toward  the  house  of  one  that  he  thought  would 
entertain  him,  and  that  he  might  be  merry  with  ;  he  went  near  her 
corner,  the  way  tn  her  house,  (r.ii.)  contrary  to  Solomon's  advice, 
(ch.  .5.  8.^  Come  not  nigh  the  door  of  her  house.  Perhaps  he  did 
not  know  it  was  the  wav  to  an  infamous  house,  but,  however,  it 
was  a  way  that  he  had  no  business  in  ;  and,  when  we  have  nothing 
to  do,  the  Devil  will  quicklv  find  us  something  to  do.  We  must 
take  heed,  not  only  of  idle  days,  but  of  idle  evenings,  lest  they 
prove  inltls  into  temptation. 

U.  (if  the  person  templing;  not  a  common  prostitute,  for  she 
<vas  a  married  wife,  (i;.  19.)  and,  for  aughl  apjiears,  livod  in  ripu- 
iKlion  among  her  neighbours,  not  suspected  of  ai.i  surh  wicked :u-s, 


and  yet,  in  the  tirilight  if  the  crening,  when  her  hijsband  w»ii 
abroad,  abominably  impudeul.  She  is  here  des<ril)e(l,  1.  By  her 
dress  ;  she  had  the  altire  of  a  harlot,  {v.  10.)  gau<ly  and  flaunling, 
to  set  her  off  as  a  beauty,  perhaps  she  was  painted  us  .lezcbel,  ;iiid 
went  with  her  neck  and  breasts  ban-,  loose,  and  en  deshabille. 
The  purity  of  the  heart  will  shew  itself  in  the  modeslv  of  the  dn-ss, 
which  becomes  women  professing  godliness.  2.  Bv  her  craft  and 
management ;  she  is  subtle  of  heart,  mi.-stress  of  all  the  arts  of 
wheedling,  and  knowing  how  by  all  her  caresses  to  serve  her  own 
base  purposes.  3.  By  her  temper  and  carriage  ;  she  is  land  and 
stubborn,  talkative  and  self-willed,  noisv  and  troublesome,  wilful 
and  head-strong,  all  tongue,  and  that  will  have  her  savins',  right 
or  wrong,  impatient  of  check  and  conlroul,  and  cannot  bear  to  be 
counselled,  much  less  reproved,  by  husband  or  parents,  ministers 
or  friends;  she  is  a  daughter  of  Belial,  that  will  enduie  no  yoke. 
4.  By  her  place  ;  not  her  own  house,  she  hates  the  confinement 
and  employment  of  that,  her  feet  abide  not  there  any  longer  than 
needs  must.  She  is  all  for  gadding  abroad,  changing  place  and 
companv;  now  is  she  without  in  the  country,  under  pretence  of 
taking  the  air,  now  in  the  streets  of  the  city,  under  pretence  of 
seeing  how  the  market  goes;  she  is  heiT,  and  there,  and  every 
where  but  where  she  should  be  ;  she  lies  in  wait  at  every  corner, 
to  pick  up  such  as  she  can  make  a  prey  of.  Virtue  is  a  penance 
to  those  to  whom  home  is  a  prison. 

HI.  Of  the  temptation  itself,  and  the  management  of  it.  She 
met  the  young  spark,  perhaps  she  knew  him,  however,  she  knew 
by  his  fashions  that  he  was  such  a  one  as  she  wished  for  ;  so  she 
caught  him  about  the  neck  and  hissed  him,  contrary  to  all  the 
rules  of  modesty,  (v.  13.)  and  waited  not  for  his  compliments  or 
courtship,  but,  with  an  impudent  face,  invited  him  not  only  to  her 
house,  but  to  her  bed. 

1.  She  courted  him  to  sup  with  her;  (r.  14, 15.)  /  have  peace- 
offerings  with  me.  Hereby  she  gives  him  to  understand,  (l.)Hef 
prosperity,  that  she  was  compassed  about  with  so  many  blessings, 
that  she  had  occasion  to  offer  peace-offerings,  in  token  of  joy  aud 
thankfulness  ;  she  was  before-hand  in  the  world,  so  that  he  needed 
not  fear  having  his  pocket  picked.  (2.)  Her  profession  of  piety  ; 
she  had  been  to-day  at  the  temple,  and  was  as  well  respected  there 
as  any  that  worshipped  in  the  courts  of  the  Lord  ;  she  had  paid 
her  vows,  and,  as  she  thought,  made  all  even  with  God  Almightv, 
and  therefore  might  venture  upon  a  new  score  of  sins.  Note, 
The  external  performances  of  religion,  if  thev  do  not  harden  men 
against  sin,  harden  them  in  it,  and  embolden  carnal  hearts  to  ven- 
ture upon  it,  in  hopes  that,  when  they  come  to  count  and  discount 
with  God,  he  will  be  found  as  much  in  debt  to  them  for  their 
peace-offerings  and  their  vows,  as  they  to  him  for  their  sins.  But 
it  is  sad  that  a  shew  of  piety  should  become  the  shelter  of  iniquity, 
(which  really  doubles  the  shame  of  it,  and  makes  it  more  exceed- 
ing sinful,)  and  that  men  should  baffle  their  consciences  with  those 
very  things  that  should  startle  them.  The  Pharisees  made  long 
prayers,  that  they  might  the  more  plausibly  carry  on  their  cove- 
tous and  mischievous  designs.  ( 3.)  Her  present  plenty  of  good 
provisions.  The  greatest  part  of  the  flesh  of  the  peace-offerings,' 
was,  by  the  law,  returned  back  to  the  offerers,  to  feast  upon  with 
their  fiiends,  which  (if  they  were  peace-offerings  of  thanksgiving) 
was  to  be  all  eaten  the  same  day,  and  none  of  it  left  until  the 
morning.  Lev.  7. 15.  This  law  of  charity  and  generosity  is  abused 
to  be  a  colour  for  gluttony  and  excess;  "Come,"  says  she,  "come 
home  with  me,  for  I  have  good  cheer  enough,  and  only  want  good 
company  to  help  me  off  with  it."  It  was  pity  that  the  peace- 
offerings  should  thus  become,  in  a  bad  sense,  sin-offerings,  and 
that  what  was  designed  for  the  honour  of  God  should  become 
the  food  and  fuel  of  a  base  lust. 

But  this  is  not  all;  to  strengthen  the  temptation,  [1.]  She 
pretends  to  have  a  very  great  affection  for  him  above  any  man ; 
"  Therefore,  because  I  have  a  good  supper  upon  the  table,  T came 
forth  to  meet  thee,  for  no  friend  in  the  world  shall  be  so  welcome 
to  it  as  thou  shalt,  v.  15.  Thou  art  he  whom  I  came  on  purpose 
to  seek,  to  seek  diligently:  came  myself,  and  would  not  send  a 
servant."  Surely  he  cannot  deny  her  his  company,  when  she  put 
I  sni  h  a  value  upon  it,  and  would  take  all  these  pains  to  obtain  the 


PROVERBS,  Vll,   VIII. 


The  Seduction  of  ;i  Yotitli. 


favonr  of  it.  Sinners  take  pains  to  do  mischief,  and  are  as  the 
roaring  lion  himself;  tlicy  go  about  seeking  to  devour,  and  yet 
pretend  they  are  leeking  to  oblige.  [2.]  She  Mould  have  it  thought 
•hat  Providence  itself  countenanced  her  choice  of  him  for  her 
companion  ;  for  how  quickly  had  she  found  him  whom  she  sought! 

2.  She  courted  him  to  He  with  her;  they  will  sit  down  to  eat 
and  drink,  and  then  rise  up  to  play,  to  play  the  wanton,  and  there 
is  a  hed  ready  for  them,  where  he  shall  find  that  which  will  be, 
in  all  respects,  a;^reeable  to  him;  to  please  his  eye,  it  is  decked 
with  coverings  of  tapestry,  and  carved  irorks,  exquisitely  fine,  he 
never  saw  the  like  ;  to  please  his  touch,  the  sheets  are  not  of 
home-spun  cloth,  they  are  far-fetched  and  dear-bnnght,  they  are 
oi  Jine  linen  of  Egypt ;  (y.  16.)  to  gratify  his  sn)ell,  it  is  perfumed 
with  the  sweetest  scents,  v.  17.  Come,  therefore,  and  let  us  take 
our  fill  of  love,  c.  18.  Of  love,  does  she  say?  Of  lust  she 
means,  brutish  lust ;  but  it  is  pity  that  the  name  of  love  should 
be  thus  abused  ;  true  love  is  from  heaven,  this  is  from  hell;  how 
can  they  pretend  to  solace  themselves,  and  love  one  another,  who 
are  really  ruining  themselves,  and  one  another  ? 

3.  She  anticipates  the  objection  which  he  might  make  of  the 
danger  of  it.  Is  she  not  another  man's  wife,  and  what  if  her 
husband  should  catch  ihem  in  adultery,  in  the  very  act,  he  will 
make  them  pay  dear  for  their  sport,  and  where  will  the  solace  of 
their  love  he  then  ?  Never  fear,  says  she,  the  good  man  is  not  at 
home :  (r.  19.)  she  does  not  call  him  her  husband,  for  she  forsakes 
the  guide  of  her  youth,  an  A  forgets  the  covenant  of  her  God;  but 
the  good  man  of  the  house,  whom  I  am  weary  of.  Thus  Potiphar's 
wife,  when  she  spake  of  her  husband,  would  not  call  him  so,  but 
he.  Gen.  39. 14.  It  is  therefore,  with  good  reason,  taken  notice  of, 
to  Sarah's  praise,  that  she  spake  respectfully  of  her  husband, 
calling  him  Lord.  She  pleases  herself  with  this,  that  he  is  not  at 
home,  and  therefore  she  is  melancholy,  if  she  have  not  some 
company,  and  therefore,  whatever  company  she  has,  she  may  be 
free  with  them,  for  she  is  from  under  his  eye,  and  he  shall  never 
know.  But  will  he  not  return  quickly  ?  No,  he  is  gone  a  long 
jonrnry,  and  cannot  return  on  a  sudden  ;  he  appointed  the  day  of 
his  return,  and  he  never  comes  home  sooner  than  he  says  he  will. 
He  has  taken  a  bag  of  money  with  him;  either,  (1.)  To  trade 
with,  to  buy  goods  with,  and  he  will  not  return  till  he  has  laid  it 
all  out ;  it  was  pity  (hat  an  honest  industrious  man  should  be  thus 
abused,  and  advantage  taken  of  his  absence,  when  it  is  npon 
business,  for  the  good  of  his  family.  Or,  (2.)  To  spend  and  revel 
with  ;  whether  justly  or  not,  she  insinuates  that  he  was  a  bad 
husband  ;  so  she  would  represent  him,  because  she  was  resolved 
to  be  a  bad  wife,  and  must  have  that  for  an  excuse;  it  is  often 
groundlessly  suggested,  but  is  never  a  sufficient  excuse.  "He 
follows  his  pleasures,  and  wastes  his  estate  abroad  ;"  (says  she;) 
"and  why  should  not  I  do  the  same  at  home?" 

4.  Of  the  success  of  the  teni])talion.  Promising  the  young  man 
every  thing  that  was  pleasant,  and  impunity  in  the  enjoyment,  she 
gained  her  point,  r.  21.  It  should  seem,  the  youth,  thouah  very 
simple,  had  no  ill  design,  else  a  word,  a  beck,  a  wink,  would  have 
served,  and  there  bad  not  needed  all  this  harangue  ;  but  though 
he  did  not  intend  any  such  thing,  nay,  bad  something  in  his 
conscience  that  opposed  it,  yet,  with  her  much  fair  speech,  she 
caused  him  to  yield,  his  corruptions  at  length  triumphed  over  his 
convictions,  and  his  resolutions  were  not  strong  enough  to  hold 
out  against  such  artful  attacks  as  these,  but,  with  the  flattery  of 
her  lips,  she  forced  him,  he  could  not  stop  his  ear  against  such  a 
charmer,  but  surrendered  himself  her  captive.  Wisdom's  maidens, 
who  plead  her  cause,  and  have  reason  on  their  side,  and  true  and 
divine  pleasures  to  invite  men  to,  have  a  deaf  ear  turned  to  them, 
and  with  all  their  rhetoric  cannot  compel  men  to  come  in,  but 
such  is  the  dominion  of  sin  in  the  hearts  of  men,  that  its  allure- 
ments soon  prevail  by  falsehood  and  flattery. 

With  what  pity  does  Solomon  here  look  upon  this  foolish  young 
man,  when  he  sees  him  follow  the  adulterous  woman!  (i.)  He 
gives  him  up  for  gone ;  alas !  he  is  undone.  He  goes  to  the 
slaughter;  (for  houses  of  nndeauness  are  slaughter-houses  to 
precious  souls;)  a  dart  will  presently  strike  through  his  liver;  goin" 
without  his  breast-plate,  he  will  receive  his  death's  wound,  i'.  23. 


It  is  his  life,  his  precious  life,  that  is  thus  irrecoverably  thrown 
away  ;  he  is  perfectly  lost  to  all  good,  his  conscience  is  debauclieil, 
a  door  is  opened  to  all  other  vices,  and  this  will  certainly  end  in 
his  endless  damnation.  (2.)  That  which  makes  his  case  the  more 
piteous,  is,  that  he  is  not  himself  aware  of  his  misery  and  danger; 
he  goes  blindfold,  nay,  he  goes  laughing,  to  his  ruin.  The  ox 
thinks  he  is  led  to  the  pasture  when  he  is  led  to  the  slaughter; 
the  fool  (that  is,  the  drunkard,  for,  of  all  sinners,  drunkards  arc 
the  greatest  fools,  they  wilfully  turn  themselves  into  fools)  is  led 
to  the  correction  of  tlie  stocks,  and  is  not  sensible  of  the  shame 
of  it,  but  goes  to  it  as  if  he  were  going  to  a  play.  The  bird  that 
hastes  to  the  snare,  looks  only  at  the  bait,  and  promises  herself 
a  good  bit  from  that,  and  considers  not  that  it  is  for  her  life. 
Thus  this  unthinking  unwai-y  young  man  dreams  of  nothing  but 
the  pleasures  he  shall  have  in  the  embraces  of  the  harlot,  while 
really  he  is  running  headlong  upon  his  ruin.  Though  Solomon 
does  not  here  tell  us  that  he  put  the  law  in  execution  against  this 
base  harlot,  yet  we  have  no  reason  to  think  but  that  he  did,  lio 
was  himself  so  affected  with  the  mischief  she  did,  and  had  such  aii 
indignation  at  it. 

24.  Heafken  unto  me  now  therefore,  O  ye 
children,  and  attend  to  the  words  of  my  mouth. 
25.  Let  not  thine  heart  dechne  to  her  ways,  go 
not  astray  in  her  paths.  25.  For  she  hath  cast 
down  many  wounded  :  yea,  many  strong  men  have 
been  slain  by  her.  26.  Her  house  is  the  way  to 
Itell,  going  down  to  the  chambers  of  death. 

We  ha\e  here  the  apjiiicntion  of  the  foregoing  story; 
"Hearken  to  me  therefore,  and  not  to  such  seducers;  (». 24.)  give 
ear  to  a  father,  and  not  to  an  enemy." 

1.  "  Take  good  counsel  when  it  is  given  you.  Let  not  thine  heart 
decline  to  her  reays;  {v.  25.)  never  leave  the  paths  of  virtue,  thouL'^li 
strait  and  narrow,  solitary  and  up-hill,  for  the  way  of  theadullercs.-:, 
though  green  and  broad,  and  crowded  with  company.  Do  not 
only  keep  thy  feet  from  those  wavs,  but  let  not  so  much  as  thv 
heart  incline  to  them  ;  never  harbour  a  disposition  this  way,  nor 
think  otherwise  than  with  abhorrence  of  such  wicked  practices  as 
these.  Let  reason,  and  conscience,  and  the  fear  of  God,  nilins  in 
the  heart,  check  the  inclinations  of  the  sensual  appetite.  If  thou 
goest  in  her  )>aths,  in  any  of  the  paths  that  lead  to  this  sin,  thou 
goest  astray,  thou  art  out  of  the  right  way,  the  safe  way  ;  there- 
fore take  heed,  go  not  astray,  lest  thou  wander  endlessly." 

2.  "Take  fair  warning  when  it  is  given  you." 

( 1.)  "  Look  back  and  see  what  mischief  this  sin  has  done  ;  the 
adulteress  has  been  the  ruin  not  of  here  and  there  one,  but  she 
has  cast  down  many  wounded."  Thousands  have  been  undone,  now 
and  for  ever,  bv  this  sin  ;  and  those  not  only  the  weak  and  simple 
youths,  such  as  he  was  of  whom  we  had  now  spoken,  but  many 
strong  men  have  been  slain  by  her,  v.  26.  Herein,  perhaps,  he 
has  an  eye  especially  to  Samson,  who  was  slain  by  this  sin,  and 
perhaps  to  David  too,  who,  bv  his  sin,  entailed  a  sword  upon  his 
house,  tliongh  so  far  the  Lord  took  it  away,  that  he  himself 
should  not  die.  These  were  men  not  only  of  great  bodily  sircnglh, 
bT!t  of  eminent  wisdom  and  courage,  and  yet  their  fleshly  hisis 
))revailed  over  them.  Howl,  fir-trees,  if  the  cedars  be  shaken. 
Let  him  that  thinks  he  stands,  take  heed  lest  he  fall. 

(2.)  "  I^ook  forward  with  an  eye  of  faith,  and  see  what  \\\\\  be 
in  the  end  of  it,"  r.  27.  Her  house,  though  richly  decke<l  and 
furnished,  and  called  a  house  of  pleasure,  is  the  way  )i>  hell; 
and  her  chambers  are  the  stair-case  that  goes  down  to  the 
chambers  of  death,  and  everlasting  darkness.  The  cup  of 
fornication  must  shortly  be  exchanged  for  the  cup  of  treniblins; 
and  the  flames  of  lust,  if  not  quenched  by  repentance  and 
mortification,  will  burn  to  the  lowest  hell.  Therefore  stand  i,» 
awe,  and  sin  not. 

CHAR  VIII. 


Th 


»p  ir»rrf  <)/  God  is  two-fold,  and,  in  each  sense,  is  wisdom;  for  a  word  icilknut 
wisdom,   or    tthdom    irilhnut   a  u-ord,   it  ^  IHiU   VSt.       Nme,   I.    flivif 


PROVERBS,  VIII. 


The  IiivUatiuu  of  Wisdom. 


metitthn  i$  the  tcord  and  wisdom  of  God,  uiul  su  is  that  pure  religion  and 
utide/iM,  tihicli  is  built  upon  it ;  ami  o/  thiit  Solomon  here  speaks,  recom- 
ninuliiig  it  to  us  as  faithful,  and  iiill  xvorthy  of  all  acceptation,  r.  I.. 21. 
<"■'«(/,  liij  it,  inslrucis,  awl  pnvcTits,  ami  htfssi's,  Ihe  cJnhlren  of  itun.  II.  The 
{udermer  is  the  denial  Word  and  Wisuom.  Ihe  Lo/ios ;  he  is  ihe  Wisdom 
that  spcalcs  to  the  ehiklrtn  of  men,  in  the  fovmir  part  of  the  chajiter ;  all 
diriue  uvehttion  passes  through  his  hitnd,  and  eailres  iu  him;  hut  of  him 
as  the  personal  Wisdom,  Ihe  second  Person  in  the  Godhead,  in  the  judfiment 
of  many  of  the  ancients,  Solomon  here  speaks,  r.  22.  .31.  Jle  concludes  icith 
a  rejrcated  c7i«i:ri.'  to  the  children  of  men,  diligently  to  attend  to  the  voice  of 
God  iu  his  u-ord,  r.  32.  .30. 

|OTH  not  wisdom  cry,  and  understanding 
put  forth  her  voice  ?  2.  She  standeth  in 
the  top  of  high  places,  by  the  way  in  llie  places 
of  the  paths.  3.  She  crieth  at  the  gates,  at  the 
entry  of  the  city,  at  the  coming  in  at  the  doors, 
4.  Unto  you,  Omen,  I  call;  and  my  voice  is  to 
the  sons  of  man.  5.  O  ye  simple,  understand 
Avisdom  :  and,  ye  fools,  be  ye  of  an  understanding 
heart.  0.  Hear;  for  1  will  speak  of  excellent 
things ;  and  the  opening  of  my  lips  shall  be  right 
ti)ings.  7.  For  my  moutli  shall  speak  truth  ;  and 
wickedness  is  an  abomination  to  iriy  lips.  8.  All 
the  words  of  my  mouth  «?<?  in  righteousness;  t/iere 
is  nothing  froward  or  perverse  in  them.  9.  They 
are  all  plain  to  him  that  understandeth,  and  right 
to  them  tiiat  find  knowledge.  10.  Receive  my 
instruction,  and  not  silver ;  and  knowledge  rather 
than  choice  gold.  11.  For  wisdom  is  better  than 
rubies;  and  all  the  things  that  may  be  desired  are 
not  to  be  compared  to  it. 

Tlie  will  of  God,  revealed  to  us  for  our  salvation,  is  here  largely 
represented  to  us,  as  easy  to  be  known  and  understood,  that 
none  may  have  an  excuse  for  their  ignorance  or  error;  and  as 
worthy  to  be  embraced,  that  none  may  have  an  excuse  for  their 
carelessness  and  unbelief. 

I.  The  things  revealed  are  easy  to  be  known,  for  they  belong  to 
us  and  to  our  children;  (Deut.  2i).  29.)  and  we  need  not  soar  up 
to  heaven,  or  dive  into  the  depths,  to  get  the  knowledge  of  them, 
(Deut.  30.11.)  for  they  are  published  and  proclaimed  in  some 
measure  by  the  works  of  the  creation,  (Ps.  19.1.)  more  ful'v  bv 
the  consciences  of  men,  and  the  eternal  reasons  and  rules  of  good 
and  evil,  but  most  clearly  by  Moses  and  the  prophets;  let  them 
hear  them. 

The  precepts  of  wisdom  may  easily  be  known  ;  for, 

1.  They  are  proclaimed  aloud;  (v.  I.)  Does  not  xiisdom  cry? 
Yes,  she  cries  aloud,  and  does  not  spare  ;  (Isa.58. 1.)  she  puts 
forth  her  voice,  as  one  in  earnest,  and  desirous  to  be  heard. 
Jesus  stood  and  cried,  John,  7. 37.  The  curses  and  blessings 
were  read  with  a  loud  voice  by  the  Levites,  Deut.  27. 14.  And 
men's  own  hearts  sometimes  speak  aloud  to  them;  there  are 
clamours  of  conscience,  as  well  as  whispers. 

2.  They  are  proclaimed  from  on  high  ;  {v.  2.)  She  stands  in  the 
top  of  high  places ;  it  was  from  the  top  of  mount  Sinai  that  the 
law  was  given,  and  Christ  expounded  it  in  a  sermon  upon  the 
mount.  Nay,  if  we  slight  divine  revelation,  we  turn  auay  jrom 
him  that  speaks  from  heaven,  a  high  place  indeed,  Heb.  12.2.5. 
The  adulterous  woman  spake  in  secret,  the  oracles  of  the  heathen 
muttered,  but  wisdom  speaks  openly  ;  truth  seeks  no  corners,  but 
gladly  appeals  to  Ihe  light. 

3.  They  are  proclaimed  in  the  places  of  concourse,  where 
multitudes  are  gathered  together,  Ihe  more  the  Itetter.  Jesus 
spake  JJi  the  synagogues  and  in  the  temple,  whither  the  Jews 
always  rcsortecl,  John,  18.  20.  Every  man  that  passes  by  on  the 
road,  of  what  rank  or  condition  soever,  may  know  what  is  good, 
and  what  the  Lord  requires  of  him,  if  it  be  not  his  own  fault. 
There   is  no  speech  nor  language  where  wisdom's  \oice  is   not 


I  heard ;  her  discoveries  and  directions  are  given  to  all  promi> 

!  cuously.      lie  that  has  ears  to  hear,  let  him  hear. 

4.  They  are  proclaimed  there  where  they  are  most  needed. 
They  are  intended  for  the  guide  of  our  way,  and  therefore  are 
published  in  the  places  of  t!ic  path,  where  many  ways  meet,  that 
travellers  may  be  shewed,  if  ihey  will  but  ask,  which  is  the  right 
way,  just  then  when  they  are  at  a  loss;  ihou  shalt  then  hear  the 
icord  behind  thee,  saying,  This  is  the  way,  Isa.  30.  21 .  The  foolish 
man  knows  not  hotc  to  go  to  the  city,  (Ecd.  10. 15.)  and  therefore 
wisdom  stands  ready  to  direct  him  ;  stands  at  the  gales,  at  the 
entry  of  the  city,  ready  to  tell  him  where  the  seer's  house  is, 
I  Sam.  0. 18.  Nay,  she  follows  men  to  their  own  houses,  and 
cries  to  them  at  the  coming  in  at  the  doors,  saying,  Peocc  be  to 
this  house;  and,  if  the  son  of  peace  be  there,  it  shall  certainly  abide 
upon  it.  God's  ministers  are  appohited  to  testify  to  people,  both 
publicly,  and  from  house  to  house.  Their  own  conscience* 
follow  them  with  admonitions,  wherever  they  go,  which  Ihev 
cannot  be  out  of  the  hearing  of,  while  they  carry  their  own  heads 
and  hearts  about  with  them,  which  are  a  law  unto  themselves. 

5.  They  are  directed  to  the  children  of  men.  We  attend  to 
that  discourse  in  which  we  hear  ourselves  named,  though  otlier- 
w ise  we  should  have  neglected  it ;  therefore  wisdom  speaks  to  us ; 
"  Unto  you,  O  men,  I  call,  (c.  4.)  not  to  angels,  they  need  not 
these  instructions;  not  to  devils,  they  are  past  them;  not  to  the 
brute-creatures,  they  are  not  capable  of  them ;  but  to  you,  O 
men,  who  are  taught  more  than  the  beasts  of  Ihe  earth,  and  made 
wiser  than  the  fowls  of  heaven.  To  you  is  this  law  given,  to  you 
is  the  word  of  this  invitation,  this  exhortation,  sent.  My  roicc  is 
to  the  sons  of  men,  who  are  concerned  to  receive  instruction,  and 
to  whom,  one  would  think,  it  should  be  very  welcome.  It  is  not 
to  you,  O  Jews,  only,  that  wisdom  cries,  or  to  you,  O  gentlemen, 
or  to  you,  O  scholars ;  but  to  you,  O  men,  O  sons  of  men,  even 
the  meanest." 

6.  They  are  designed  to  make  them  wise;  (I'.S.)  they  are 
calculated  not  only  for  men  that  are  capable  of  wisdom,  but 
for  sinful  men,  fallen  men,  foolish  men,  that  need  it,  and  are 
undone  without  it;  "O  ye  simple  ones,  understand  nisdom. 
Though  you  are  ever  so  simple,  wisdom  will  take  you  for  her 
scholars,  and  not  only  so,  but,  if  you  will  be  ruled  by  her,  will 
undertake  to  give  you  an  understanding  heart."  When  sinners 
leave  their  sins,  and  become  truly  religious,  then  the  simph 
understand  wisdom. 

II.  The  things  revealed  are  worthy  to  be  knoicn,  well-wortliy 
of  all  acceptation.     We  are  concerned  to  hear  ;  for, 

1.  Thev  are  of  inestimable  value;  they  are  excellent  things, 
(v.  6.)  princely  things,  so  the  word  is.  Though  tViey  are  level  to 
Ihe  capacity  of  the  meanest,  yet  there  is  that  in  them  which  will 
be  entertainment  for  the  greatest.  They  are  divine  and  heavenly 
things,  so  excellent,  that,  in  comparison  with  them,  all  other 
learning  is  but  children's  play.  Things  which  relate  to  an  eterna/ 
God,  an  immortal  soul,  and  an  everlasting  state,  must  needs  be 
excellent  things. 

2.  They  are  of  incontestable  equity,  and  carry  along  with  them 
the  evidence  of  their  own  goodness  ;  they  are  7ight  things,  (v.  6.) 
all  in  righteousness,  (u.  8.)  and  nothing  froward  or  perversa  in 
them.  All  the  dictates  and  directions  of  revealed  religion  are 
consonant  to,  and  perfective  of,  the  light  and  law  of  nature,  and 
there  is  nothing  in  it  that  puts  any  hardship  upon  us,  that  lays  un 
under  any  undue  restraints,  unbecoming  the  dignity  and  liberty  of 
the  human  nature;  nothing  that  we  have  reason  to  complain  of: 
ail  God's  precepts  concerning  all  things  are  right. 

3.  Thev  are  of  unquestionable  truth  ;  wisdom's  doctrines,  upon 
which  her  laws  are  founded,  are  such  as  we  may  venture  our 
immortal  souls  upon;  My  month  shall  speak  truth,  (v.T.)  the 
whole  truth,  and  nothing  but  the  truth,  for  it  is  a  testimony  to  the 
world.  Every  word  of  God  is  true,  there  are  not  so  much  as 
pious  frauds  in  it,  nor  are  we  imposed  upon  in  that  which  is  told 
us  for  our  good.  Christ  is  a  faithful  Witness,  is  the  Truth  ilself; 
wickedness,  lying,  is  an  abominalimi  to  his  lips.  Note,  Lying  is 
wickedness,  .and  we  should  not  only  lefrain  from  it,  but  it  should 
be  an  abomination  to  us,  and  as  far  from  what  we  say,  as  fioia 


PROVERBS,  V'lII. 


The  Invitation  of  Wisdom. 


what  God  says  to  us.     His  word  to  us  is  yea,  tind  amen,  never 
then  let  cur's  he  yea,  and  nay. 

4. They  arc  wonderfully  acceptable  and  agreeable  to  those  who 
(lake  them  aright,  who  "understand  themselves  aright,  have  not 
»heir  judgmenls  blinded  and  biassed  by  the  world  and  the  flesh, 
are  not  under  the  power  of  prejudice,  are  taught  of  God,  and 
<vhose  understanding  he  has  opened  ;  who  impartially  seek  knnir- 
ledgc,  take  pains  for  it,  and  have  found  it  in  the  inquiries  they 
have  hitherto  made:  to  them,  (1.) They  are  all  plain,  and  not 
hard  to  be  understood.  If  the  book  is  sealed,  it  is  to  those  who 
are  willingly  ignorant.  If  our  gospel  is  hid,  it  is  hid  to  them  icho 
are  Inst;  but  to  those  who  depart  from  evil,  which  is  nnderstand- 
ing,  who  have  that  ^rood  understanding,  which  they  have  who  do 
the  commandments,  to  them  they  are  all  plain,  and  there  is  nothing 
difficult  in  them.  The  way  of  religion  is  a  high-way,  and  the 
way-faring  men,  though  fools,  shall  not  err  therein,  Isa.  35.  8. 
They  therefore  do  a  great  wrong  to  the  common  people,  who  deny 
them  the  use  of  the  scripture,  under  pretence  that  tliey  cannot 
understand  it,  whereas  it  is  plain  for  plain  people.  (2.)  They 
are  all  right,  and  not  hard  to  lie  submitted  to.  Those  who  discern 
things  that  differ,  who  know  good  and  evil,  readily  subscribe 
to  the  rectitude  of  all  wisdom's  dictates,  and,  therefore,  without 
murmuring  or  disputing,  govern  themselves  by  lliem. 

111.  From  all  this  he  infers,  tliat  the  right  knowledge  of  those 
things,  such  as  transforms  us  into  the  image  of  them,  is  to  be 
preferred  before  all  the  wealth  of  this  world  ;  (v.  10. 11.)  Receive 
my  instruction,  and  not  silver.  Instruction  must  not  only  be 
beard,  but  received.  We  must  bid  it  welcome,  receive  the 
impressions  of  it,  and  submit  to  the  command  of  it ;  and  this, 
rather  than  choice  gold;  that  is,  1.  We  must  prefer  religion 
before  riches,  and  look  upon  it,  that,  if  we  have  the  knowledge  and 
fear  of  God  in  our  hearts,  we  are  really  more  happy,  and  belter 
provided  for  every  condition  of  life,  than  if  we  had  ever  so  much 
■ilver  and  gold.  Wisdom  is,  in  itself,  and  therefore  must  be,  in 
our  account,  better  than  rvbies.  It  will  bring  us  in  a  better  price, 
be  to  us  a  better  portion  ;  shew  it  forth,  and  it  will  be  a  better 
ornament  than  jewels  and  precious  stones  of  the  greatest  value. 
Whatever  we  can  sit  down  and  wish  for  of  the  wealth  of  this 
world,  if  we  had  it,  it  were  not  worthy  to  be  compared  with  the 
advantages  that  attend  serious  godliness.  2.  We  must  be  dead  to 
the  wealth  of  this  world,  that  we  may  the  more  closely  and 
earnestly  apply  ourselves  to  the  business  of  religion.  We  must 
receive  instruction  as  the  main  matter,  and  then  be  indifferent 
whether  we  receive  silver  or  no ;  nay,  we  must  not  receive  it  as 
our  portion  and  reward,  as  the  rich  man  in  his  life-time  received 
his  good  things. 

12.  I  wisdom  dwell  with  prudence,  and  find  out 
knowledge  of  witty  inventions.  13.  The  fear  of 
the  Loud  is  to  hate  evil :  pride,  and  arrogancy, 
and  the  evil  way,  and  the  froward  mouth,  do  I 
hate,  14.  Counsel  IS  mine,  and  sound  wisdom  :  I 
am  understanding;  I  have  strength.  15.  By  me 
kings  reign,  and  princes  decree  justice.  16.  By 
*ne  princes  rule,  and  nobles,  evefi  all  the  judges 
of  the  earth.  17.  I  love  them  that  love  me;  and 
those  that  seek  me  early  shall  find  me.  18.  Riches 
and  honour  ore  with  me;  yea,  durable  riches  and 
righteousness.  19.  My  fruit  is  better  than  gold, 
yea,  than  fine  gold  ;  and  my  revenue  tlian  choice 
silver.  20.  I  lead  in  the  way  of  righteousness,  in 
the  midst  of  the  paths  of  judgmeiit:  21.  That  I 
may  cause  those  that  love  me  to  inherit  substance  ; 
and  I  will  fill  their  treasures. 

Wisdom  here  is  Christ,  in  whom  are  hid  all  the  treasures  of 
wisdom  and  knowledge ;  it  is  Christ  in  the  word,  and  Christ  in  the 
^tHTl  ;   not  only  Christ  revealed  to  us,   but  Christ  revealed  in  us. 


It  is  the  word  of  God,  the  whole  compass  of  divine  revelation;  it 
is  God  the  Word,  in  whom  all  divine  revelation  centres;  it  w  the 
soul  formed  by  the  word,  it  is  Christ  formed  in  the  soul ;  it  is 
religion  in  the  purity  and  power  of  it.  Glorious  things  are  here 
spoken  of  this  excellent  Person,  liiis  excellent  thing. 

I.  Divine  wisdom  gives  men  good  heads;  (i;.12.)  I  wisdom 
dwell  with  prudence,  not  with  carnal  policy,  (the  wisdom  that 
is  from  above  is  contrary  to  that,  2  Cor.  1.12.)  but  with  true 
discretion,  which  serves  for  the  right  ordering  of  the  conversation; 
that  wisdom  of  the  prudent,  which  is  to  understand  his  ivay,  and 
is  in  all  cases  profitable  to  direct :  the  wisdom  of  the  serpent,  not 
only  to  guard  from  harm,  but  to  guide  in  doing  good.  Wisdom 
dwtlU  wUk  prwlence  :  for  prudence  is  the  product  of  religion,  and 
an  ornament  to  religion  ;  and  here  are  more  witty  inventions 
found  out  with  the  help  of  the  scripture,  both  for  the  right  under- 
standing of  God's  providences,  and  for  the  effectual  counter- 
mining of  .Satan's  devices,  and  the  doing  of  good  in  our  generation, 
than  were  ever  discovered  by  the  learning  of  the  ))hilosophers  or 
the  politics  of  statesmen.  We  may  apply  it  to  Christ  himself; 
he  divells  with  prudence,  for  his  whole  undertaking  is  the  wisdom 
of  God  in  a  mystery,  and  in  it  God  abounds  towards  us  in  all 
wisdom  and  prudence.  Christ  found  out  the  knoivledge  o/lhat 
great  invention,  and  a  costly  one  it  was  to  him,  man's  salvation, 
by  his  satisfaction,  an  admirable  expedient:  we  had  found  out 
many  inventions  for  our  ruin,  he  found  out  one  for  our  recovery. 
The  covenant  of  grace  is  so  well  ordered  in  all  things,  that  we 
must  conclude  that  he,  who  ordered  it,  dwelt  with  prudence. 

II.  It  gives  men  good  hearts,  v.  13.  True  religion  consisting 
in  the  fear  of  the  Lord,  which  is  the  wisdom  before  recommended, 
teaches  men,  1.  To  hate  all  sin,  as  displeasing  to  God,  and 
destructive  to  the  soul ;  The  fear  of  the  Lord  is  to  hate  evil,  the 
evil  way  ;  to  hate  sin  as  sin,  and  therefore  to  hate  every  false  way. 
Wherever  there  is  an  awe  of  God,  there  is  a  dread  of  sin,  as  an 
evil,  as  only  evil.  2.  Particularly  to  hate  pride  and  passion,  those 
two  common  and  dangerous  sins.  Conceitedness  of  ourselves, 
pride  and  arrogancy,  are  sins  which  Christ  hates,  and  so  do  all 
those  who  have  the  Spirit  of  Christ ;  every  one  hates  them  hi 
others,  but  we  must  hate  them  in  ourselves.  The  froward  mnu/h, 
peevishness  towards  others,  God  hates,  because  it  is  such  an 
enemy  to  the  peace  of  mankind,  and  therefore  we  should  hate  it. 
Be  it  spoken  to  the  honour  of  religion,  that,  however  it  is  imjnstly 
accused,  it  is  so  far  from  making  men  conceited  and  sour,  that 
there  is  nothing  more  directly  contrary  to  it  than  pride  and 
passion,  nor  which  it  teaches  us  more  to  detest. 

III.  It  has  a  great  influence  upon  public  affairs,  and  the  well 
governing  of  all  societies,  v. 14.  Christ,  as  God,  has  strength 
and  wisdom  ;  wisdom  and  might  are  his  ;  as  Redeemer,  he  is  the 
Wisdom  of  God,  and  the  Power  of  God.  To  all  that  are  his,  he 
is  made  of  God  both  Strength  and  Wisdom;  in  him  they  are  laid 
up  for  us,  that  we  may  both  know  and  do  our  duty.  He  is  the 
Wonderful  Counsellor,  and  gives  that  grace  which  alone  is  sound 
wisdom.  He  is  Understanding  itself,  and  has  strength  for  all 
those  that  strengthen  themselves  in  him.  True  religion  gives  men 
the  best  counsel  in  all  difficult  cases,  and  helps  to  make  their  way 
plain  ;  wherever  it  is,  it  is  understanding,  it  has  strength,  it  will 
be  all  that  to  us  that  we  need,  both  for  services  and  sufferings. 
Where  the  word  of  God  dwells  richly,  it  makes  a  man  perfect, 
and  furnishes  him  thoroughly  for  every  good  word  and  work. 

Kings,  princes,  and  judges,  have,  of  all  men,  most  need  of 
wisdom  and  strength,  of  counsel  and  courage,  for  the  faithful 
discharge  of  the  trusts  reposed  in  them,  and  that  they  may  be 
l)lessings  to  the  people  over  whom  they  are  set.  And  therefore 
Wisdom  says.  By  me  kings  reign;  (c.  15,  16.)  that  is,  1.  Civil 
government  is  a  divine  institution,  and  those  that  are  intrusted 
with  the  adminstration  of  it  have  their  commission  from  Christ: 
it  is  a  branch  of  his  kingly  office,  that  by  him  kings  reign;  from 
him,  to  whom  all  judgment  is  committed,  their  power  is  deriTed. 
They  reign  by  him,  and  therefore  ought  to  reign  for  hira.  2.  What- 
ever  qualifications  fur  government  any  kings  or  princes  have, 
they  are  indebted  to  the  crace  of  CliriNi  for  thrm  ;  he  gives  them 
the  spirit  of    goveriiiiieiit,   an  !   Ih.cy   h:ne   uulhiiig,   no  slvill,   mt 


PROVERBS.   VIII. 


principles  of  justice,  but  what  he  end-ics  iheni  with.  A  diciiir 
tentencc  is  in  the  lips  of  the  king;  and  Ihey  are  to  tlieir  subjects 
wliat  he  makes  them.  3.  Religion  is  very  much  llie  slrcnglh  and 
support  of  the  civil  goveiinneiit ;  it  teaches  subjects  their  duly, 
and  so  by  it  kings  reign  o\er  them  the  more  easily;  it  teaches 
king's  their  duty,  and  so  by  it  kings  reign  as  they  ought;  they 
decree  justice,  vihWc  \.\iey  rule  in  the  Jear  oj  God.  Those  rule 
well  whom  religion  rides. 

IV.  It  will  make  all  those  happy,  truly  happy,  that  receive  and 
embrace  it. 

1.  They  shall  be  happy  in  the  love  of  Christ;  for  he  it  is  that 
says,  I  love  them  that  love  me,  t'.  17.  They  that  love  the  Lord 
JesusChrist  in  sincerity  shall  lie  loved  of  iiiui  with  a  ))ecidiar  dis- 
tinguishing love;  he  will  lore  them,  and  manifest  himself  to  them. 

2.  They  shall  be  happy  in  the  success  of  their  inquiries  after 
him;  "  They  that  seek  me  early,  seek  an  acquaintance  with  mo, 
and  an  interest  in  me,  seek  it  early,  seek  it  earnestly,  seek  it  first 
before  any  thing  else,  that  begin  bcliiues  in  the  days  of  their 
youth  to  seek  me,  they  shall  find  what  they  seek;"  Christ  shall  be 
their's,  and  thev  shall  be  his;   he  never  said.  Seek,  in  I'ain. 

3.  Thev  shall  Ije  liappv  in  the  wealth  of  the  world,  or  in  that 
which  is  mfinitelv  better.  ( 1.)  They  shall  have  as  much  riches 
and  honour  as  Infinite  Wisdom  sees  good  for  them;  (v.  18.)  they 
are  with  Christ,  he  has  them  to  give,  and  whether  he  will  see  fit 
to  give  them  to  us  must  be  referred  to  him.  Religion  sometimes 
helps  to  make  people  rich  and  great  in  this  world,  gains  them  a 
reputation,  and  so  increases  their  estates;  and  the  riches  which 
Wisdom  gives  to  her  favourites  have  these  two  advantages; 
[l.]That  they  arc  riches  and  righteousness,  riches  honestly  got, 
not  by  fraud  and  oppression,  but  in  regular  ways;  and  riches 
charitably  used,  for  alms  arc  called  righteousness.  Those  that 
have  their  wealth  from  God's  blessing  on  their  industry,  and  that 
have  a  heart  to  do  good  with  it,  have  riches  and  righteousness. 
[2.]  That  therefore  they  are  durable  riches;  wealth  gotten  by 
vanity  will  soon  be  diminished,  but  that  which  is  well-got  will  wear 
well,  and  will  be  left  to  the  children's  children;  and  that  which 
is  well-spent,  in  works  of  piety  and  charily,  is  set  out  to  the 
best  interest,  and  so  will  be  ilnrable;  for  the  friends  made  by  the 
mammon  of  unrighteousness,  ichen  we  fail,  will  i-eceive  us  into 
everlasting  habitations,  Luke,  16.  9.  It  will  be  found  after  many 
days,  for  the  days  of  eternity.  (2.)  They  shall  have  that  which  is 
infinitely  better,  if  they  have  not  riches  and  honour  in  this  world  ; 
(u.  19.)  "My  fruit  is  belter  than  gold,  and  will  turn  to  a  better 
account,  will  be  of  more  value  in  less  compass,  and  my  revenue 
better  than  the  choicest  silver,  will  serve  a  belter  trade."  We  may 
assure  ourselves,  that  not  only  Wisdom's  products  at  last,  but  her 
incomes  in  the  mean  time,  not  only  her  fruit,  but  hef  revenue, 
are  more  valuable  than  the  best,  either  of  the  possessions  or  of 
the  reversions  of  this  world. 

4.  They  shall  be  happy  in  the  grace  of  God  now;  that  shall  be 
their  guide  in  the  g<)<id  way,  i'.20.  This  is  that  fruit  of  wisdom 
whicli  is  better  than  gold,  than  fine  gold,  it  leails  7is  in  the  icay  of 
righteousness,  shews  us  that  way,  and  goes  before  us  in  it ;  the 
way  that  God  would  have  us  walk  in,  and  which  will  certainly 
bring  us  to  our  desired  end.  It  leads  in  the  midst  of  the  paths 
of  judgment,  and  saves  us  from  deviating  on  either  hand.  In 
medio  virtus — Virtue  lies  in  the  tnidst.  Christ  by  his  Spirit 
guides  believers  into  all  truth,  and  so  leads  them  in  the  way  of 
righteousness,  and  they  walk  after  the  Spirit. 

5.  They  shall  be  happy  in  the  glory  of  God  hereafter,  d.21. 
Therefore  Wisdom  leads  in  the  paths  of  righteous7iess,  not  only 
that  she  may  keep  her  friends  in  the  way  of  duty  and  obedience, 
but  that  she  may  cause  them  to  inherit  substance,  and  may  fill  their 
treasures;  which  cannot  be  done  with  the  things  of  this  world,  nor 
with  any  thing  less  than  God  and  heaven.  The  happiness  of  those 
that  love  God,  and  devcite  themselves  to  his  service,  is  substantial 
and  satisfactorv.  (1.)  It  is  substantial,  it  is  substance  itself;  it  is 
a  happiness  which  will  subsist  of  ilself,  and  stand  alone,  without 
the  accidental  supports  of  outward  conveniencies ;  spiritual  and 
eternal  things  are  the  only  leal  and  su;)stantial  things.  Joy  in  God 
is  substantial  joy,  solid  and  well-grounded ;  the  promises  are  their 


Tlie  Blessings  of  Wisdom, 

bonds,  Christ  is  their  Surety,  and  Iwth  substantial.  They  inheri. 
substance;  their  inheritance  hereafter  is  substantial,  it  is  a  weight 
of  glory,  it  is  substance;  (Ileb.  10.  34.)  all  their  happiness  thev 
have  as  heirs,  it  is  grounded  upon  their  sonship.  (2.)  It  is 
satisfying;  it  will  fill  not  only  their  hands,  but  their  treasures ;  not 
only  maintain  them,  but  make  Ihcni  rich.  The  things  of  this 
world  may  fill  men's  bellies,  (I's.  17.  14.)  but  not  Iheir  treasures; 
for  they  cannot  in  them  secure  to  themselves  goods  for  manif 
gears,  perhaps  Ihey  may  be  deprived  of  lliem  this  night;  but,  let 
the  treasures  of  the  soul  be  ever  so  capacious,  there  is  enough 
in  God,  and  Christ,  and  heaven,  to  fill  them.  In  Wisdom'.s 
promises  believers  have  goods  laid  up,  not  for  davs  and  years, 
but  for  eternity;  her  fruit  therefore  is  better  than  gold. 

22.  The  Lord  possessed  me  in  tlie  beginning  of 
his  way,  before  his  works  of  old.  23.  I  was  set  up 
from  everlasting,  from  the  beginning,  or  ever  liie 
earth  was.  24.  When  there  were  no  deptiis,  1 
was  brought  forth;  wlien  f/iere  tre/e  no  fomitains 
abounding  with  water.  25.  Before  the  moiiiilains 
were  settled,  before  the  hills,  was  I  brought  forth: 
26.  While  as  yet  he  had  not  made  the  earlli,  nor 
the  fields,  nor  the  highest  part  of  the  dust  of  the 
world.  27.  When  he  prepared  the  heavens,  I  was 
there:  when  he  set  a  compass  upon  the  face  of  the 
depth:  28.  When  he  established  the  clouds 
above:  when  he  strengthened  the  fountains  of 
the  deep:  29.  When  he  gave  to  the  sea  his 
decree,  that  the  waters  should  not  pass  his  com- 
mandment: when  he  appointed  the  foundations 
of  the  earth :  30.  Then  I  was  by  him,  as  one 
brought  up  tvith  him:  and  I  was  daily  his  delight, 
rejoicing  always  before  him;  31.  Rejoicing  in 
the  habitable  part  of  his  earth ;  and  my  delights 
tvere  with  the  sons  of  men. 

That  it  is  an  intelligent  and  divine  Person  that  here  speaks, 
seems  very  plain,  and  that  it  is  not  meant  of  a  mere  essential  pro- 
perly of  the  divine  nature ;  for  wisdom  here  has  [jersonal  properties 
and  actions;  and  that  intelligent,  divine.  Person,  can  be  no  other 
than  the  Son  of  God  himself,  to  whom  the  principal  things  here 
spoken  of  wisdom  are  attributed  in  other  scriptures,  and  we  must 
explain  scripture  by  itself.  If  Solomon  himself  designed  only  the 
praise  of  wisdom,  as  it  is  an  attribute  of  God,  by  which  he  made 
the  world  and  governs  it,  so  to  recommend  to  men  the  study  ol 
tliat  'visdom  which  belongs  to  them,  yet  the  Spirit  of  God,  who 
indited  what  he  wrote,  carried  him,  as  David  often,  to  such 
expressions  as  could  agree  to  no  other  than  the  Son  of  God,  and 
would  lead  us  into  the  knowledge  of  great  things  concerning  him. 
All  divine  revelation  is  the  revelation  of  Jesus  Christ,  which  God 
gave  unto  him,  and  here  we  are  told  who  and  what  he  is,  as  God, 
designed  in  the  eternal  councils  to  be  the  Mediator  between  God 
and  man.  The  best  exposition  of  these  verses  we  have  in  the 
four  first  verses  of  St.  John's  gospel ;  In  the  beginning  was  the 
Word,  &c. 

Concerning  the  Son  of  God,  observe  here, 

1.  His  personality,  and  distinct  subsistence;  one  with  the 
Father,  and  of  the  same  essence,  and  yet  a  person  of  himself, 
whom  the  Lord  possessed,  (v.  22.)  was  set  up,  (v.  23.)  was  brought 
forth,    (e.  24, 25.)    was  by  him,    (».30.)    for   he  was   the  express 

Image  of  his  person,   Heb.  1.3. 

2.  HLs  eternity;  he  was  begotten  of  the  Father,  (or  the  Lord 
posscsscrf  him,  as  his  own  Son,  his  beloved  Son,  laid  him  m  his 
bosom ;  he  was  brought  forth  as  the  only-begotten  oj  the  Father, 
and  this,  before  all  worlds;  which  is  most  largely  msisted  upon 
here.  The'Word  was  eternal,  and  had  a  being  before  the  world, 
before  the  beginning  of  lime;  and  therefore    it    nm^t   f.^llow.  ll.al 


PROVERBS.  VIII. 

The  Lord  possessed  him  in  ihv  hv(jinning  of 


it  was  from  etcrnily 

Ais  icfl?/,  oi  liis  eternal  councils,  lor  those  were  before  hisuorks; 
this  way,  indc<.-'l,  had  no  heginning,  for  God's  purposes  in  him- 
self aiv  eternal  liUe  himself,  hut  God  speaks  to  ns  in  our  own 
lanffuasie.  AVisdum  explains  herself;  (ii.23.)  I  uas  set  up  from 
everlasting.  The  Son  of  God  was,  in  the  eternal  councils  of 
God,  desinncil  and  advanced  to  he  the  Wisdom  and  Power  of  the 
Father,  Light  and  Life,  and  all  in  all,  both  in  the  creation  and  in 
Ihe  rrdeni()tion  of  the  world. 

That  he  icas  brought  forth  as  to  his  being,  and  set  vp  as  to  the 
divine  councils  concerning  his  office,  before  the  world  was  made, 
is  here  set  forth  in  a  great  variety  of  expressions,  much  the  same 
witli  those  by  which  the  eternity  of  God  himself  is  expressed, 
Ps.  90. 2.  Before  the  momUains  were  brought  forth.  ( 1 .)  Before 
the  earth  was,  and  that  was  made  in  the  beginning,  before  man 
was  made;  therefore  the  second  Adam  had  a  being  before  the  first, 
for  the  first  .fVdam  was  ?nade  of  the  earth,  the  second  had  a  being 
before  the  earth,  and  therefore  is  not  of  the  earth,  John,  3.  31. 
(2.)  Before  the  sea  was;  (i'.24.)  tchen  there  were  no  depths  m 
which  the  waters  were  gathered  together,  no  fountains  from  which 
those  waters  might  arise,  none  of  that  deep  on  which  the  Spirit 
of  God  moved  for  the  production  of  the  visible  creation.  Gen.  1.2. 
(  3.)  Before  the  mountains  were,  the  everlasting  mountains,  «.25. 
Eliphaz,  to  convince  Job  of  his  inability  to  Judge  of  the  divine 
counsels,  asks  him,  (Job,  1.5.  7.)  Wast  thou  made  before  the  hills? 
No,  thou  wast  not:  but  before  the  hills  was  the  eternal  Word 
brought  forth.  (4.)Before  the  habitable  parts  of  the  world,  whicli 
men  cultivate,  and  reap  the  (irofils  of,  (r.2().)  the  fields  in  the 
vallies  and  plains,  to  which  the  mountains  are  as  a  wall,  which  are 
the  highest  part  of  the  dust  of  the  world;  ihc  first  part  of  the  dust, 
so  some;  the  atoms  which  compose  the  seNeral  parts  of  the  world; 
the  chief  or  principal  part  of  the  dust,  so  it  may  be  read,  and 
understood  of  man,  wlio  was  made  of  the  dust  of  the  ground,  and 
is  dust,  but  is  the  principal  part  of  the  dust,  dust  enlivened,  dust 
refined.  The  eternal  Word  liad  a  l)eing  before  man  was  made, 
for  in  him  u-as  the  life  of  ?nc?i. 

3.  His  agency  in  making  the  world.  He  not  only  had  a  being 
before  the  world,  but  he  was  present,  not  as  a  spectator,  but  as 
the  Architect,  when  the  world  was  made.  God  puzzled  and 
humbled  Job,  by  asking  him,  "Where  irast  thou  when  J  laid  the 
foundations  of  the  earth  ?  Wlio  hath  laid  the  weasures  thereof? 
(Job,  38.4,  A-c.)  Wast  thou  that  eternal  Word  and  Wisdom,  which 
was  the  prime  Manager  of  that  great  affair?  No;  thou  art  of 
yesterdav."  But  here  the  Son  of  God,  referring,  as  it  should 
seem,  to  the  discourse  God  had  with  Job,  declares  himself  to  have 
been  engaged  in  that  which  Job  could  not  pretend  to  be  a  witness 
of,  and  a  worker  in,  the  creation  of  the  world.  By  him  God 
made  the  worlds,  Eph.3.9.  Heb.1.2.  Col.  1.16.  (1.)  When, on 
the  first  day  of  the  creation,  in  the  very  beginning  of  time,  God 
bespoke  the  light,  and  with  a  word  produced  it,  this  eternal 
Wisdom  was  that  almighty  Word  ;  Then  /  was  there,  when  he 
prepared  the  heavens,  the  fountain  of  that  light,  which,  whatever 
it  is  here,  is  there  substantial.  (2.)  He  was  no  less  active,  when, 
on  the  second  day,  he  stretched  out  the  firmament,  the  vast  ex- 
panse, and  set  that  as  a  compass  upon  the  face  of  the  depth,  (u.27.) 
surrounded  it  on  all  sides  with  that  canopy,  that  curtain.  Or,  it 
may  refer  to  the  exact  order  and  method  with  which  God  framed 
«11  Ihe  parts  of  the  universe,  as  the  workman  marks  out  his  work 
with  his  line  and  con. passes.  The  work  in  nothing  varied  from 
the  plan  of  it  formed  in  the  eternal  mind.  (3.)  He  was  also 
emplo\ed  in  the  third  day's  work,  when  the  waters  above  the 
heavens  were  gathered  together  by  establishing  the  clouds  above, 
and  those  under  the  heavens  by  strengthening  the  fountains  of  the 
deep,  which  send  forth  those  waters,  {v.  28.)  and  by  preserving 
the  bounds  of  the  sea,  which  is  the  receptacle  of  those  waters,  v.  29. 
This  speaks  much  the  honour  of  this  eternal  Wisdom,  for  l)y  this 
instance  God  proves  himself  a  God  greatly  to  be  feared,  (Jer.  5. 22.) 
that  he  has  placed  the  sand  for  the  bound  of  the  sea,  that  the  drv 
land  might  continue  to  appear  above  water,  fit  to  be  a  habitation 
lor  man  ;  and  thus  he  has  appointed  the  foundation  of  the  earth. 


Wisdom  eternal  and  divine, 
to  be  the  Saviour  of  th« 


How  able,  how  fit,  is  the  Son  of  God 
world,  who  was  the  Creator  of  it ! 

4.  The  infinite  complacency  which  the  Father  had  in  him,  and 
he  in  the  Father;  (r.  30.)  /  icas  by  him,  as  one  brought  vp  with 
him.  As  by  an  eternal  generation  he  was  biought  forth  of  the 
Father,  so  by  an  eternal  council  he  was  brought  up  with  him  ;  which 
intimates,  not  only  the  infinite  love  of  the  Father  to  the  Son,  who 
is  therefore  called  the  Son  of  his  love,  (Col.  1.13.)  hut  the  mutual 
consciousness  and  good  understanding  that  were  between  them, 
concerning  the  work  of  man's  redemption,  which  the  .Son  was  to 
undertake,  and  about  which  the  council  of  peace  was  between  them 
both,  Zech.6. 13.  He  was  alumnus  Patr  is — the  Father's  pupil,  &s 
1  may  say,  trained  up  from  eternity  for  that  service  which,  in  time, 
in  the  fulness  of  time,  he  was  to  go  through  with,  and  is  therein 
taken  under  the  special  tuition  and  protection  of  the  Father;  he  is 
my  Servant , whom  I  uphold,  Isa.42.1.  He  did  what  he  saw  the 
Father  do,  (John,  5.19.)  pleased  his  Father,  sought  his  glory,  did 
according  to  the  commandment  he  received  from  his  Father,  and 
all  this  as  one  brought  vp  with  him.  He  was  daily  his  Father  i 
Delight,  (mine  Elect,  in  whom  my  soul  delighteth,  says  God ; 
Isa.42.1.)  and  he  also  rejoiced  always  before  him.  This  may  be 
understood,  either,  (l.)Of  the  infinite  delight  which  the  persons 
of  the  blessed  Trinity  have  in  each  other,  wherein  consists  much 
of  the  happiness  of  the  divine  nature.  Or,  (2.)  Of  the  pleasure 
which  the  Father  took  in  the  operations  of  the  Son,  when  he  made 
the  world ;  God  saw  every  thing  that  tlic  Son  made,  «»irf,  behold, 
it  was  very  good,  it  pleased  him,  and  therefore  his  Son  was  daily, 
day  by  day,  during  the  six  days  of  the  creation,  upon  that  account, 
his  Delight ;  Exod.  30. 43.  And  the  Son  also  did  himself  rejoice  be- 
forehim  in  Ihebeauty  and  harmonyof  Ihe  whole  creation,  Ps.104.31. 
Or,  (3.)  Of  the  satisfaction  they  had  in  each  other,  with  reference 
to  the  great  work  of  man's  redemption.  The  Father  delighted  in 
the  .Son,  as  Mediator  between  him  and  man,  was  well-plea«ed 
with  what  he  proposed,  (Matth.  3.17.)  and  therefore  loved  him, 
because  he  undertook  to  lay  down  his  life  for  the  sheep;  he  put  a 
confidence  in  him,  that  he  would  go  through  his  work,  and  not 
fail  or  fly  off.  The  Son  also  r(;;oicerf  always  before  him,  delighted 
to  do  his  will,  (Ps.40.8.)  stuck  close  to  his  undertaking,  as  one 
Ihat  was  well-satisfied  in  it,  and,  when  it  came  to  the  setting  to, 
expressed  as  much  satisfaction  in  it  as  ever,  saying,  Lo,  I  come, 
to  do  OS  in  the  volume  of  the  book  it  is  written  of  me. 
i  5.  The  gracious  concern  he  had  for  mankind,  v.  31.  Wisdom 
JY/oicerf,  not  so  much  in  the  rich  products  of  Ihe  earth,  or  the 
1  treasures  hid  in  the  bowelsof  if,  as  in  the  habitable  parts  of  it,  for 
I  her  delights  were  with  the  sons  of  men;  not  only  in  the  creation  o/ 
man  is  it  spoken  with  a  peculiar  air  of  pleasure,  (Gen.  1.20.) 
Let  us  make  man;  but  in  the  redemption  and  salvation  of  man. 
The  Son  of  God  was  ordained,  before  the  world,  to  that  great 
work,  lPet.1.20.  A  remnant  of  the  sons  of  men  were  given  him 
to  be  brought,  through  his  grace,  to  his  ghiry,  and  those  were  tlicv 
in  whom  his  delights  were:  his  church  was  ihe  habitable  part  of 
his  earth,  made  habitable  for  him,  that  the  Lord  God  might  dwell 
even  among  them  that  had  been  rebellious;  and  this  he  rejoiced 
in,  in  the  prospect  of  seeing  his  seed.  Though  he  foresaw  all  the 
difficulties  he  was  to  meet  with  in  his  work,  the  services  and 
sufferings  he  was  to  go  through,  yet,  because  it  would  issue  in  ihe 
glory  of  his  Father,  and  Ihe  salvation  of  those  sons  of  men  that 
were  given  him,  he  looke<l  forward  upon  it  with  Ihe  greatest 
satisfaction  imaginable,  in  which  we  have  all  the  encouragement 
we  can  desire  to  come  to  him,  and  relv  upon  him  for  all  the 
benefits  designed  ns  by  his  glorious  undertaking. 

32.  Now  therefore  hearken  unto  ine,  O  ye 
children  :  for  blessed  oi-e  they  that  keep  my  ways. 
33.  Hear  instruction,  and  be  wise,  and  refuse  it 
not.  34.  Blessed  is  the  man  that  heareth  me, 
watching  daily  at  my  gates,  waiting  at  the  posts 
of  my  doors.  35.  For  wlioso  findeth  me  findeth 
life,  and   shall   obtain  favour  of  the   I  orp.      3t5 


PROVERBS.   VIII,  IX. 


Wisdom's  Exhortation. 


But  he  that  sinnelh  against  me  wrongeth  his  own 
soul  :  all  they  that  hate  me  love  death. 

We  have  here  Ihe  application  of  Wisdonrs  discourse;  the  design 
and  tciidencv  of  it,  is,  to  brine;  us  all  into  an  entire  subjection  to  the 
laws  of  religion,  to  make  us  wise  and  good  ;  not  to  fill  our  heads 
with  speculations,  or  our  tongues  witli  disputes,  hut  to  rectify  what 
is  amiss  in  our  hearts  and  lives.     In  order  to  this,  here  is, 

I.  .\n  exhortation  to  hear  and  obey  the  voice  of  Wisdom,  to 
attend  and  comply  with  the  good  instructions  that  the  word  of 
God  gives  us,  and  in  fhein  to  discern  the  voice  of  Christ,  as  the 
sheep  know  the  shepherd's  voice. 

1.  We  must  be  diligent  lu-arers  of  ihe  irord;  for  how  can  we 
belieie  in  him  of  whom  we  have  not  heard?  "  Hearken  itntn  me, 
O  ye  children,"  (u.  32.)  "read  the  word  written,  sit  under  the 
word  preached,  hIessGod  for  both,  and  hear  him  in  both  speaking 
to  you."  Let  children  in  arje  hearken,  for  it  is  their  learning 
age  ;  anil  what  they  hearken  to  then,  it  is  likely,  they  will  be  so 
seasoned  by,  as  to  be  governed  by  all  their  days.  Let  children 
ill  relation  hearken  to  God  as  their  Father,  to  Wisdom  as  their 
mother,  to  whom  thev  ought  to  be  in  subjection  and  live ;  let 
Wisdom's  chi!<lrcn  justify  Wisdom  by  hearkening  to  her,  and 
shew  themselves  to  be  indeed  her  children. 

We  must  hear  Wisdom's  words,  (1.)  Submissively,  and  with  a 
willing  heart;  {v.  3.3.)  "Hear  instruction,  andrefusc  it  not,  either 
as  that  which  you  need  not,  or  as  that  which  you  like  not  ;  it  is 
offered  you  as  a  kindness,  and  it  is  at  your  peril  if  you  refuse  it." 
They  that  reject  the  counsel  of  God,  reject  it  against  themselves, 
Luke,  7.  30.  "  Refuse  it  not  now,  lest  you  have  not  another  offer." 
(2.)  Constantiv,  and  with  an  attentive  ear.  We  must  hear  Wisdom 
so  as  to  watch  daily  at  her  gates,  as  beggars  to  receive  an  alms, 
as  clients  and  patients  to  receive  advice,  and  to  wait  as  servants, 
with  humility,  and  patience,  and  ready  observance,  at  the  posts 
of  her  doors.  See  here  what  a  good  house  Wisdom  keeps,  for 
every  day  is  dole-day;  what  a  good  school,  for  every  day  is 
lecture-dav.  While  we  have  God's  works  before  our  eyes,  and 
his  word  in  our  hand,  we  may  be  every  day  hearing  Wisdom, 
and  learning  instruction  from  her.  See  here  what  a  dutiful  and 
diligent  attendance  is  required  of  all  Christ's  disciples  ;  they  must 
watch  at  his  gates.  [1.]  We  must  lay  hold  on  all  opportunities 
of  getting  knowleiige  and  grace,  and  must  get  into,  and  keep  in, 
a  constant  settled  course  of  communion  with  God.  [2.]  We  must 
be  verv  humble  in  our  attendance  on  divine  instructions,  and  be 
glad  of  anv  place,  even  the  meanest,  so  we  may  but  be  within 
hearing  of  them;  as  David,  who  woidd  gladly  be  a  door-keeper 
in  the  house  of  God.  [3.]  We  must  raise  our  expectations  of 
these  instructions,  and  hearken  to  them  with  care,  and  patience, 
and  perseverance;  must  watch  and  wait,  as  Christ's  hearers, 
that  hanged  on  him  to  hear  him,  as  the  word  in  the  original  is, 
(Luke,  19.  48.)  and  (cA.  21.38.)  came  early  in  the  morning  to 
hear  him, 

2.  We  must  be  conscientious  doers  of  the  icorh,  for  we  are 
blessed  only  in  our  deed.  It  is  not  enough  to  hearken  unto 
Wisdom's  words,  but  we  must  keep  her  ways,  (v.  32.)  do  every 
thing  that  she  prescribes,  keep  within  the  hedges  of  her  ways, 
and  not  transgress  them,  keep  in  the  tracts  of  her  ways,  proceed 
and  persevere  in  them.  Hear  instruction,  and  he  icise,  let  it  be  a 
means  to  make  you  wise  in  ordering  your  conversation.  What  we 
know,  is  known  in  vain,  if  it  do  not  make  us  wise,  v.  33. 

II.  An  assurance  of  happiness  to  all  those  that  do  hearken  to 
Wisdom.  They  are  blessed,  (y.  32.)  and  again,  r.  34.  They  are 
blessed,  that  watch  and  wait  at  Wisdom's  gates,  even  their  attend- 
ance there  is  their  happiness;  it  is  the  best  place  they  can  be  in; 
they  are  blessed  that  wait  there,  for  they  shall  not  be  put  to  wait 
long,  let  them  continue  to  knock  a  while,  and  it  shall  be  opened 
to  them.  Thev  are  seeking  wisdom,  and  they  shall  find  what 
they  seek  ;  but  will  it  make  amends  if  they  do  find  it  ?  Yes,  (v.  35.) 
Whoso  findeth  me,  finds  life,  all  happiness,  all  (hat  good  which 
he  needs,  or  can  desire.  He  finds  life  in  that  grace  which  is  the 
principle  of  spiritual  life,  and  the  pledge  of  eternal  life.  He/inds 
li/e,  for  he  shall  obtain  favour  of  the  Lord,  and  in  his  favour  is 
vol..  II,  124 


life.  If  the  king's  favour  is  towards  a  wise  son,  much  more  the 
favour  of  the  King  of  kings.  Christ  is  Wisdom,  and  he  that  finds 
Christ,  that  obtains  an  interest  in  him,  he  finds  life;  for  Cliris'  \n 
Life  to  all  believers,  he  that  has  the  Son  of  Ood  has  life,  eti-rjial 
life,  and  he  shall  obtain  favour  of  the  Lord,  who  is  well-pU-asrd 
with  all  those  that  are  in  Christ;  nor  can  we  obtain  Gotl's  favour, 
unless  we  find  Christ,  and  be  found  in  liirn. 

III.  The  doom  past  upon  all  those  that  reject  Wisdom  and  her 
proposals,  r. 36.  They  are  left  to  ruin  thcuisclves,  and  Wisdom 
will  not  hinder  them,  because  they  have  set  at  nought  all  her 
counsel.  1.  Their  crime  is  very  great;  they  sin  against  Wisdom, 
rebel  against  its  light  and  laws,  thwart  its  designs,  and  bv  their 
folly  offend  it ;  they  sin  against  Christ,  they  act  in  contempt  of  his 
authority,  and  in  contradiction  to  all  the  purposes  of  his  life  and 
death.  This  is  construed  into  hating  Wisdom,  hating  Christ  ; 
they  are  his  enemies,  who  will  not  have  him  to  reign  over  them. 
What  can  appear  worse  than  hating  him  who  is  the  Centre  of  al( 
beauty,  and  Fountain  of  all  goodness.  Love  itself?  2.  Their 
punisliment  will  be  very  just,  for  they  wilfidly  bring  it  upon  them- 
selves. (1.)  They  that  offend  Christ  do  the  greatest  wrong  to 
themselves;  they  wrong  their  oicn  souls,  they  wound  their  own 
consciences,  bring  a  blot  and  stain  upon  their  souls,  w  hich  renders 
them  odious  in  the  eyes  of  God,  and  unfit  for  communion  with 
him;  they  deceive  themselves,  disturb  themselves,  destroy  them- 
selves; sin  is  a  wrong  to  the  soul.  (2.)  They  that  are  at  variance 
with  Christ,  are  in  love  with  their  own  ruin  ;  They  that  hate  me, 
love  death;  they  love  that  which  will  be  their  death,  and  put  that 
from  them  which  would  be  their  life.  Sinners  die  because  they 
will  die,  which  leaves  them  inexcusable,  makes  their  condemna- 
tion the  more  intolerable,  and  will  for  ever  justify  God  when  hi 
judges.     O  Israel,  thou  hast  deitroyed  thy  self ■ 

CHAP.  IX. 

Chriit  and  sin  are  rivals  for  the  soul  of  man,  and  here  we  are  told  fioic  ih'y 
doth  make  their  court  to  it,  to  have  the  innermost  and  uppermost  place  in  it. 
TIte  design  of  this  representation  is,  to  set  before  us  life  and  death,  good  and 
evil;  and  there  needs  no  more  thmi  a  fair  stating  of  the  case,  to  determine 
us  which  of  those  to  choose,  and  surrender  our  hearts  to.  They  are  both 
brought  in,  making  entertainment  for  the  soul,  and  inviting  it  to  accept  of 
tite  entertainment ;  concerning  both  we  are  told  what  the  issue  will  be  ;  and 
the  matter  being  thus  laid  before  us,  let  us  consider,  take  advice,  and  speak 
our  fninds.  And  we  are  tlierefore  concerned  to  put  a  value  upon  our  ~ywn 
souls,  hecause  we  see  there  is  such  striving  for  them.  I.  Christ,  under  the 
name  of  Wisdom,  invites  us  to  accept  of  his  entertainment,  and  so  to  enter  ittto 
acquaintance  and  com7nunion  irith  him,  V.1..G.  And  having  foretold  the 
different  success  of  his  inritalion,  (r.  7.-9.)  he  shews,  in  short,  what  he 
requires  from  us,  (r.  10.)  and  what  he  designs  for  us,  (r.  11.)  and  then 
leaves  it  to  our  choice  what  we  will  do,  r.  12.  //.  Sin,  under  the  character  of 
a  foolish  woman,  courts  us  to  accept  of  her  entertainment,  and  (r.  13..1C.) 
pretends  it  is  very  charming,  v.  17.  But  Solomon  tells  ivhat  the  reckoninjc 
will  be,  V.  18.     And  now  choose  you,  this  day,  whom  you  icill  close  with. 

1.TT7ISD0M  hath  builded  her  house,  she  hath 
▼  V  hewn  out  her  seven  pillai's  :  2.  Siie  hath 
killed  her  beasts;  she  hath  mingled  her  wine;  she 
hath  also  furnished  her  table.  3.  She  hath  sent 
forth  her  maidens:  she  crieth  upon  the  highest 
places  of  the  city,  4.  Whoso  is  simple,  let  him  turn 
m  hither:  as  for  him  that  wantelii  understanding, 
she.saithto  him,  5.  Come,  eat  of  my  bread,  and 
drink  of  the  wine  tv/iich  I  have  mingled.  6.  For- 
sake the  foolish,  and  live  ;  and  go  in  the  way  of 
understanding.  7.  He  that  reproveth  a  scorner 
getteth  to  himself  shame:  and  he  that  rebuketh  a 
wicked  man  getteth  himself  a  blot.  8.  Reprove 
not  a  scorner,  lest  he  hate  thee:  rebuke  a  \^  ise 
man,  and  he  will  love  thee.  9.  Give  instruction  to 
a  wise  man,  and  he  will  be  yet  wiser:  teach  a  just 
man,  and  he  will  increase  in  learning.      10.  The 


PROVERBS,  IX. 


Wisdom's  Invitation 


fear  of  the  Lord  is  the  be2;inning  of  wisdom : 
and  the  knowledge  of  the  holy  is  understanding. 
11.  For  by  me  thy  days  shall  he  multiplied,  and 
the  years  of  thy  life  shall  he  increased.  12.  If  thou 
be  wise,  thou  shalt  be  wise  for  thyself:  but  i/thou 
scornest,  thou  alone  shalt  bear  it. 

Wisdom  is  here  introduced  as  a  magnificent  Queen,  very  great 
and  very  generous:  that  Word  of  God  is  lliis  Wisdom,  in  which 
God  makes  known  iiis  good-will  toward  men  ;  God  the  Word  is 
this  Wisdom,  to  whom  the  Father  has  committed  all  judgment. 
He  who,  in  the  chapter  before,  shewed  liis  grandeur  and  gIor'>,  as 
Ine  Creator  of  the  world,  here  shews  his  grace  and  goodness,  as 
the  Redeemer  of  it.  The  word  is  jihiral,  to  Wisdoms;  for  in 
Christ  are  hid  treasures  of  wisdom,  and  in  his  undertaking  appears 
the  manifold  Wisdom  of  God  in  a  mystery.     Now,  observe  here, 

I.  The  rich  provision  which  Wisdom  has  made  for  the  reception 
of  all  those  that  will  be  her  disciples.  This  is  represented  under 
the  similitude  of  a  sumptuous  feast,  whence,  it  is  probable,  our 
Saviour  borrowed  those  parables,  in  which  he  compared  the 
^in^rrfo/H  o/" Aeoten  to  a  great  supper,  Mallh.  22.  2.  Luke,  14. 16. 
And  so  it  was  prophesied  of,  Isa.  25.  G.  It  is  such  a  feast  as 
Ahasuerus  made  to  shew  the  riches  of  his  r/lorioHs  kingdom.  The 
grace  of  the  gospel  is  thus  set  before  us  in  the  ordinance  of  the 
Lord's  supper.     To  bid  her  guests  welcome, 

1.  Here  is  a  stately  palace  provided,  v.  1.  Wisdom,  not  find- 
ing a  house  capacious  enough  for  all  her  guests,  has  built  one  on 
purpose,  and,  both  to  strengthen  it,  and  to  beautify  it,  she  has 
hexcn  out  her  seven  pillars,  which  make  it  to  be  very  firm,  and 
look  very  great.  Heaven  is  the  house  which  Wisdom  has  Imilt 
to  entertain  all  her  guests  that  are  called  to  the  marriage-supper 
Df  the  Lamb;  that  is  her  Father's  house,  where  there  are  many 
mansions,  and  whither  she  is  gone  to  prepare  places  for  us.  She 
has  hanged  the  earth  upon  nothing,  therefore  in  it  we  have  no 
continuing  city;  but  heaven  is  a  city  that  has  foundations,  has 
pillars.  The  church  is  Wisdom's  house,  to  which  she  invites  her 
guests,  supported  by  the  power  and  promise  of  God,  as  by  seve?/ 
pillars.  Probablv,  Solomon  refers  to  the  temple  which  he  him- 
self had  lately  built  for  the  service  of  religion,  and  to  which  he 
would  persuade  people  to  resort,  both  to  worship  God,  and  to 
receive  the  instructions  of  Wisdom.  Some  reckon  the  schools  of 
the  prophets  to  be  here  intended. 

2.  Here  is  a  splendid  feast  got  ready;  (t!.  2.)  She  has  killed 
her  beasts,  she  has  mingled  her  wine ;  plenty  of  meat  and  drink  is 
provided,  and  all  of  the  best.  She  has  killed  her  sacrifice,  so  the 
word  is;  it  is  a  sumptuous,  but  a  sacred,  feast,  a  feast  upon  a 
sacrifice.  Christ  has  offered  up  himself  a  Sacrifice  for  us,  and  it 
is  his  flesh  tliat  is  meat  indeed,  and  his  blood  that  isdrink  indeed. 
The  Lord's  supper  is  a  feast  of  reconciliation  and  joy  upon  the 
sacrifice  of  atonement.  The  wine  is  mingled  with  something 
richer  than  itself,  to  give  it  a  more  than  ordinary  spirit  and  flavour. 
She  has  completely  furnished  her  table  with  all  the  satisfactions 
that  a  soul  can  desire;  righteousness  and  grace,  peace  and  joy, 
the  assurances  of  God's  love,  the  consolations  of  ihe  Spirit,  and 
all  Ihe  pledges  and  earnests  of  eternal  life.  Observe,  It  is  all 
Wisdom's  own  doings;  she  has  killed  the  beasts,  she  has  mingled 
Ihe  wine;  which  denotes  both  the  love  of  Christ,  who  makes 
the  provision,  (he  does  not  leave  it  to  others,  but  takes  Ihe  doing 
of  il  mio  his  own  hands,)  and  the  excellency  of  the  preparation. 
That  must  needs  be  exactly  fitted  to  answer  the  end,  which 
Wisdom  herself  has  the  fitting  up  of. 

IL  The  gracious  invitation  "she  has  given,  not  to  some  particular 
(rieiirls,  but  to  all  in  general,  to  come  and  take  part  of  these 
povisions.  1.  She  employs  her  servants  to  invite  round  about  in 
Hie  country;  she  has  sent  forth  her  maidens,  d.  3.  The  ministers 
rf  the  gospel  are  commissioned  and  commanded  to  give  notice  of 
ll'c  preparations  which  God  has  made,  in  the  everlasting  covenant, 
fir  all  those  that  are  willing  to  come  up  to  the  terms  of  it;  and 
lli"v,  with  maiden  purity,  not  corrupting  themselves  or  Ihe  word 
ot  God,  and  with  an  exact  observance  of  orders,  are  t:i  cnll  upon 


all  they  meet  with,  even  in  the  high-ways  and  hedges,  to  come  and 
feast  with  Wisdom,  for  all  things  are  now  ready,  Luke,  14.  23. 
2.  She  herself  cries  xipon  the  highest  places  of  the  city,  as  one 
earnestly  desirous  of  the  welfare  of  the  children  of  men,  and 
grieved  to  see  them  rejecting  their  own  mercies  for  lying  vanities. 
Our  Lord  Jesus  was  himself  Ihe  Publisher  of  his  own  gospel  ; 
when  he  had  sent  forth  his  disciples,  he  followed  them  to  confirm 
what  they  said ;  nay,  it  began  to  be  spoken  by  the  Lord,  Heb.  2. 3. 
He  stood,  and  cried.  Come  unto  me. 

We  see  who  invites  ;    now  let  us  observe, 

(1.) To  whom  the  invitation  is  given;  Whoso  is  simple,  and 
wants  understanding,  v.  4.  If  we  were  to  make  an  entertainment, 
of  all  people  we  should  not  care  for,  much  less  court,  the  com. 
])any  of  such,  but  rather  of  philosophers  and  learned  men,  that 
we  might  hear  their  wisdom,  and  whose  table-talk  would  be 
improving.  "Havel  need  of  mad-men?'  But  Wisdom  invites 
such,  because  what  she  has  to  give  is  what  they  most  need,  and 
it  is  their  welfare  that  she  consults,  and  aims  at,  in  the  preparation 
and  invitation.  He  that  is  simple  is  invited,  that  he  mav  be 
made  wise;  and  he  that  wants  a  heart,  so  the  word  is,  let  him 
come  hither,  and  he  shall  have  one.  Her  j)reparations  are  rather 
physic  than  food,  designed  for  the  most  valuable  and  desirable 
cure,  that  of  the  mind.  Whosoever  he  be,  the  invitation  is  general, 
and  excludes  none  that  do  not  exclude  themselves;  though  they  be 
ever  so  foolish,  yel,  [  1.] They  shall  be  welcome.  [2.]Theymay 
be  helped,  they  shall  neither  be  despised,  nor  despaired  of.  Our 
Saviour  came,  7iot  to  call  the  righteous,  but  sinners;  not  the  wise 
in  their  own  eyes,  who  say  thev  see,  (John,  9.41.)  but  the  simple, 
those  who  are  sensible  of  their  simplicity,  and  ashamed  of  it, 
and  him  that  is  willing  to  become  a  fool,  that  he  may  be  wise, 
1  Cor.  3.  18. 

(2.)  What  the  invitation  is.  [l.]We  are  invited  to  Wisdom's 
house;  Turn  in  hither.  I  say  ?te  are,  for  which  of  us  is  there 
that  must  not  own  the  character  of  the  invited,  that  are  simple, 
and  wont  understanding?  Wisdom's  doors  stand  open  to  such, 
and  she  is  desirous  to  have  some  conversation  with  them,  one 
word  for  their  own  good,  nor  has  she  any  other  design  upon  them. 
[2.]  We  are  inviled  to  her  table;  (».  5.)  Come,  eat  of  my  bread, 
taste  of  the  true  pleasures  that  are  to  be  found  in  the  knowledge 
and  fear  of  God.  By  faith  acted  on  the  promises  of  the  gospel, 
applying  them  to  ourselves,  and  taking  the  comfort  of  them,  we 
feed,  we  feast,  upon  the  provisions  Christ  has  made  for  poor 
souls.  What  we  cat  and  drink  we  make  our  own,  and  are 
nourished  and  refreshed  by  it,  and  so  are  our  souls  by  the  word 
of  God;  it  has  that  in  it  that  is  meat  and  drink  to  those  that 
understand  themselves. 

(3.)  What  is  required  of  those  that  may  have  the  benefit  of 
this  invitation,  v.G.  [1.]  They  must  break  off  from  all  bad  com- 
pany; "Forsake  the  foolish,  converse  not  with  them,  conform  not 
to  their  ways,  have  no  fellowship  with  the  works  of  darkness,  or 
with  those  that  deal  in  such  works."  The  first  step  toward  virtue, 
is,  to  shun  vice,  and  therefore  to  shun  the  vicious;  Depart  from 
me,  ye  evil  doers.  [2.]  They  must  awake  and  arise  from  the 
dead  ;  they  must  live,  not  in  pleasure,  (for  those  that  do  so  are 
dead  while  they  live,)  but  in  the  service  of  God  ;  for  those  only 
that  do  so  live  indeed,  live  to  some  purpose.  "  Live  not  a  mere 
animal-life,  as  brutes,  but  now,  at  length,  li^e  the  life  of  men 
Live,  and  yon  shall  live;  live  spiritually,  and  you  shall  live 
eternally,"  Eph.  5.  14.  [3.]  They  must  choose  the  paths  ol 
Wisdom,  and  keep  to  them;  "  Go  in  the  way  of  understanding; 
govern  thyself  henceforward  by  the  rules  oi^  religion  and  right 
reason."  It  is  not  enough  to  forsake  the  foolish,  but  we  must 
join  ourselves  with  those  that  walk  in  wisdom,  and  walk  in  the 
same  spirit  and  steps. 

III.  The  instructions  which  Wisdom  gives  to  the  maidens  she 
sends  to  invite,  to  the  ministers  and  others,  who  in  their  places 
are  endeavouring  to  serve  her  interests  and  designs.  She  tells 
them,  1.  What  (heir  work  must  be;  not  only  to  tell  in  general 
what  preparation  is  made  for  souls,  and  to  gi\e  a  general  offer  of 
it,  but  thev  nnist  appiv  themselves  to  particular  persons;  must  tell 
them  of  llirii-  fnidls,  reprore,  rebuke,    »■.  7,  0.      They  nnist  instruct 


PROVERBS,  IX. 


Wisdonrs  Iiivilatioij. 


them  liow  lo  ameiul,  teach,  v. 9.  Tlic  wiii<I  of  God  is  intended, 
and  llioiffore  so  is  tlie  niinislrv  of  llial  word,  for  reproof,  /or 
correction,  and  fur  instruct  ion  in  rir/htcousncsi;.  2.  What  (lillercnl 
sorts  of  ))crs()ns  Ihev  xvoidd  iiud  willi,  and  what  course  tlicy  imisl 
take  with  itiein,  and  what  success  Ihry  niii;lit  expect. 

(1.)  Thev  would  meet  with  some  scornrrs  and  wicltcd  men,  wiio 
would  mock  tlie  niesseiip;ers  of  the  Lord,  and  misuse  Ihem,  woiihl 
lauffh  them  to  scorn,  that  invite  them  to  the  feast  of  tlie  Lord,  as 
they  did,  2  Chron.  30. 10.  would  treat  them  spitefully,  INlatlh.  22.  G. 
And  llioufth  thev  are  not  forhidden  to  iuvite  those  simple  ones  to 
Wisdom's  house,  \et  thev  are  advised  not  to  pursue  the  invitation, 
by  reprovinn- and  rehukinc  them;  Reprove  not  a  scorner,  cast  vol 
these  pearls  before  swine,  lMatth.7.6.  Tlius  Christ  said  of  the 
Pharisees,  Let  them  alone,  Mattli.  15. 14.  "  Do  not  reprove  them." 
[1.]  "In  justice  to  them,  for  they  have  forfeited  the  favour  of 
further  means,  who  scorn  the  means  they  have  had."  They  that 
are  thus  filthy,  let  them  he  filthy  still;  that  arc  joined  to  idols, 
let  them  alone ;  lo,xce  turn  to  the  Gentiles.  [2.]  "In  |)rudence  to 
yourselves;  because,  if  vou  reprove  Ihem,"  First,  "You  lose  your 
labour,  and  so  get  to  yourselves  shame  for  the  disapiiointnient." 
Secondly,  "  You  exasperate  tliem  ;  do  it  ever  so  wisely  and  tenderly, 
if  you  do  it  faithfully,  they  will  hate  you,  they  will  load  you  with 
jeproaches,  and  say  all  the  ill  thev  can  of  you,  and  so  you  will 
get  a  blot;  therefore  vou  had  better  not  meddle  with  tliem,  for 
your  reproofs  will  he  likely  to  do  more  hurt  than  pood." 

(2.)  They  would  meet  with  others  who  are  wise,  and  good, 
and  just;  thanks  be  to  God,  all  are  not  scorners.  We  meet  with 
some  who  are  so  wise  for  themselves,  so  just  to  tlieniselves,  as  to 
be  willing  and  glad  to  be  taught;  and,  when  we  meet  with  such, 
[1.]  If  there  be  occasion,  we  must  reprove  them;  for  wise  men 
are  not  so  perfeclly  vvise,  but  lliere  is  that  in  them  which  needs  a 
reproof;  and  we  must  not  connive  at  any  man's  faidts,  because 
we  have  a  veneration  for  his  wisdom;  nor  must  a  wise  man  think 
that  his  wisdom  exempts  him  from  reproof,  when  he  says  or  does 
any  thing  foolishly;  but,  the  more  wisdom  a  man  has,  the  more 
desirous  he  should  be  to  have  his  weaknesses  shewed  him,  because 
a  little  folly  is  a  great  blemish  to  him  that  is  in  reputation  for 
wisdom  and  honour.  [2.]  With  our  reproofs  we  must  yive  tliem 
instruction,  and  must  teach  them,  v.O.  [3.]  We  may  expect  that 
it  will  be  taken  as  a  kindness,  Ps.141.5.  A  wise  man  will  reckon 
those  his  friends  who  deal  faithfully  with  him;  "  Rcbidie  such  a 
one,  and  he  will  love  thee  for  thv  plain  dealing,  will  thank  thee, 
and  desire  thee  to  do  him  the  same  good  turn  another  time,  if 
there  be  occasion."  It  is  as  great  an  instance  of  wisdom  to  take 
a  reproof  well,  as  to  give  it  well.  [4.]  Being  taken  well,  it  will 
do  good,  and  answer  the  intention.  A  wise  man  will  be  made 
wiser  by  the  reproofs  and  instructions  that  are  given  him;  he  will 
increase  in  learning,  will  grow  in  knowledge,  and  so  grow  in 
grace.  None  must  think  themselves  too  wise  to  learn,  or  so  good 
that  they  need  not  be  better,  and  therefore  need  not  be  taught. 
We  must  still  press  forward,  and  follow  on  to  know,  till  we  come 
to  the  perfect  man.  Give  to  a  wise  man,  so  it  is  in  the  original, 
give  him  advice,  give  him  reproof,  give  bim  comfort,  and  he  rrill 
be  yet  wiser ;  give  him  occasioTi,  so  the  Seventy,  occasion  to  shew 
his  wisdom,  and  he  will  shew  it,  and  the  acts  of  wisdom  will 
strengthen  the  habits. 

IV.  The  instructions  she  gives  to  those  that  are  invited,  which 
her  maidens  must  incidcate  upon  them. 

1.  Let  them  know  wherein  true  wisdom  consists,  and  what  will 
be  their  entertainment  at  Wisdom's  table,  I'.IO.  (1.)  The  heart 
must  be  |)rincipled  with  the  fear  of  God,  that  is  the  beginning  of 
wisdom.  A  reverence  of  God's  majesty,  and  a  dread  of  his  wrath, 
is  that  fear  of  him  which  is  the  beginning,  the  first  step  toward 
true  religion,  whence  all  other  instances  of  it  take  rise.  This  fear 
may,  at  first,  have  torment,  but  love  will,  by  degrees,  cast  out  the 
torment  of  it.  (2.)  The  head  must  be  filled  with  the  knowledge 
of  the  things  of  God.  The  knowledge  of  holy  things  (the  word  is 
plural)  is  understanding ;  the  things  pertaining  to  the  service  of 
'iod,  (those  are  called  holy  things,)  that  pertain  to  oiir  own 
»:Hicti?ication  ;  reproof  is  called  that  which  is  holy,  Matth.T.O. 
Or  the  knowledge  which  holy  men  have,  which  was  taught  by  the 


holy  prophets,  of  those  things  which  holy  men  spuhe  as  ihey  wen 
mured  by  the  Holy  Ghost ;  this  is  understanding,  it  is  I  lie  heal 
and  nH»t  useful  uudeistauding,  will  stand  us  in  mont  stead,  and 
turn  to  the  best  account. 

2.  Let  them  know  what  will  be  the  advantages  of  Ibis  wisdom; 
(v.  11.)  "  By  me  l.hy  days  shall  be  multiplied.  It  will  contiibule 
to  the  hoallli  of  thy  body,  and  so  lite  years  of  thy  life  on  eaith 
shall  be  increased,  while  men's  folly  and  intemperance  shorten 
their  days.  It  will  bring  thee  lo  heaven,  and  there  thy  days  shall 
be  multiplied  in  infinitum — to  infinity,  and  the  years  of  thy  lift 
shall  be  increased  without  end."  There  is  no  true  wisdom  but  in 
the  way  of  religion,  and  no  true  life  but  in  the  end  of  that  wav. 

3.  Let  Ihem  know  what  will  be  the  consec|ueuce  of  Iheii 
choosing,  or  refusing.  Ibis  fair  offer,  u.  12.  Here  is,  (].)The 
happiness  of  those  that  embrace  it;  "  If  thou  be  wise,  thou  shall 
be  wise  for  thyself ;  thou  wilt  be  the  gainer  by  it,  not  Wisdom." 
A  man  cannot  be  profitable  to  God  ;  it  is  to  our  own  good  that 
we  are  thus  courted:  "Thou  wilt  not  leave  the  gain  to  others," 
(as  we  do  our  worldly  wealth  when  we  die,  which  is  therefore 
called  another  man's,  Luke,  16.12.)  "  but  thou  shaft  carry  it  with 
thee  into  another  world. "  Those  that  are  wise  for  their  souls,  are 
wise  for  themselves,  for  the  soul  is  the  man  ;  nor  do  any  consult 
their  own  Irue  interest,  but  those  that  are  truly  religious.  This 
recommends  us  to  God,  and  recovers  us  from  that  which  is  our 
follv  and  degeneracy;  it  employs  us  in  that  which  is  most  bene- 
ficial in  this  world,  and  entitles  us  to  that  which  is  much  more  so 
in  the  world  to  come.  (2.)  The  shame  and  ruin  of  those  that 
slight  it;  "If  thou  scornest  Wisdom's  proffer,  thou  alnnc  shall 
bear  it."  [1.]  "Thou  shalt  bear  the  blame  of  it;"  those  that  are 
good  must  thank  God,  but  those  that  are  wicked  may  ih^nk 
themselves.  It  is  not  owing  to  God,  he  is  not  the  Author  of  sin; 
Satan  can  onlv  tempt,  he  cannot  force;  and  wicked  companions 
are  but  his  instruments;  so  that  all  the  fault  must  lie  on  the  sinner 
himself.  [2.]  "Thou  shalt  bear  the  loss  of  lliat  which  thou 
scornest:  it  will  be  to  thine  own  destruction,  thy  blood  will  be 
upon  thine  own  head,  and  the  consideration  of  Ibis  will  agirravale 
thv  condemnation.  Son,  remember  that  Ihou  hadst  this  fair  offer 
made  thee,  and  Iho'i  wouldest  not  accept  of  it;  thou  stoodest  fair 
for  life,  but  did^  choose  death  rather.  * 


13.  A  foolish  woman  is  clamorous:  she  is  simple, 
and  knoweth  nothing.  14.  For  she  siltetii  at  the 
door  of  her  house,  on  a  seat  in  the  higli  places  of 
the  city,  15.  To  call  passengers  who  go  right  on 
their  ways:  16.  Wiioso  is  simple,  let  iiiin  turn  in 
hitlier:  anda^ybrhim  that  wantetli  understanding, 
siie  saith  to  him,  17.  Stolen  waters  are  sweet, 
and  bread  eaten  in  secret  is  pleasant.  18.  But  lie 
ktioweth  not  that  the  dead  are  there;  mid  that  her 
guests  ate  in  the  depths  of  hell. 

We  have  heard  what  Christ  has  to  say,  to  engage  our  affections 
to  God  and  godliness,  and  one  would  think  the  whole  world  should 
go  after  him ;  but  here  we  are  told  how  industrious  the  tempter  is 
to  seduce  unwary  souls  into  the  ])aths  of  sin,  and  willi  the  most 
he  gains  his  point,  and  Wisdom's  courtship  is  not  effectual.  Now 
observe, 

1.  Who  is  the  tempter,  a  foolish  woman;  Folly  hercelf,  in  oppt^ 
sition  to  Wisdom.  Carnal,  sensual,  pleasure,  I  take  to  be  especially 
meant  'oy  ihis  foolish  woman;  (u.l3.)  for  that  is  the  great  enemy 
to  virtue,  and  inlet  to  vice;  that  defiles  and  debauches  the  mind, 
stupifies  conscience,  and  puts  out  the  sparks  of  conviction,  more 
than  any  thing  else.  This  tempter  is  here  described  to  be., 
(1.)  Very  ignorant ;  she  is  simple,  and  knows  nothing,  she  has  no 
sufficient,  solid,  reason  to  offer;  where  she  gets  dominion  in  a 
soul,  she  works  out  all  the  knowledge  of  holy  things,  lluy  -aw  lost 
and  forgotten.  Whoredom,  and  wine,  and  new  wine,  take  away 
the  fteart.  Uiey  besot  men,  and  make  foolu  of  them.     (2.)  Very 


FHO VERBS,  IX,  X. 


The  Victim  of  SeJuction. 


iiiportunate.  The  less  she  has  to  offer,  that  is  rational,  the 
more  \  iolciit  and  pressing  she  is,  and  carries  the  day  often  by  dint 
of  iriipudeiice.  She  is  clamorous  and  noisy,  (v.  13.)  continnally 
tia\iiiiili2,'  \ouns;  people  with  her  enlicenienls.  She  sits  at  the  door 
of  her  house,  (i'.14.)  watching  for  a  prey;  not  as  Abraham  at  his 
tent-door,  seeking  an  opportunity  to  do  good.  She  sits  on  a  seat, 
(on  a  throne,  so  the  word  signifies)  in  the  hiyh  plaees  of  the  citt/, 
ns  if  she  had  authority  to  give  law;  and  we  were  all  debtors  to  the 
flesh,  to  live  after  the  flesh;  and  as  if  she  had  reputation,  and 
were  in  honour,  and  thought  worthy  of  the  high  places  of  the  city; 
and,  j)erhaps,  she  gains  upon  many,  more  by  pretending  to  be 
fashionable,  than  by  pretending  to  be  agreeable.  Do  not  all 
persons  of  rank  and  figure  in  the  world,"  (says  she)  "  give  them- 
selves a  greater  liberty  than  the  strict  laws  of  virtue  allow;  and 
why  shouldest  thou  humble  thyself  so  far  as  to  be  cramped  by 
them?"     Thus  the  tempter  affects  to  seem  both  kind  and  great. 

2.  Who  are  the  tempted;  young  people  who  have  been  well- 
educated;  these  she  will  triumph  most  in  being  the  luin  of. 
Observe,  (1.)  What  their  real  character  is;  they  are  passengers 
that  go  right  on  their  ways,  (d.15.)  that  have  been  trained  up  in 
the  paths  of  reliijion  and  virtue,  and  set  out  very  hopefully  and 
well ;  that  seem  determined  and  designed  for  good,  and  are  not  (as 
that  young  man,  cA.7.S.)  going  the  way  to  her  house.  Such  as 
these  she  has  a  design  upon,  and  lays  snares  for,  and  uses  all  her 
arts,  all  her  charms,  to  pervert  them;  if  they  jro  right  on,  and  will 
not  look  toward  her,  she  will  call  after  them;  so  urgent  are  these 
temptations.  ('2.)  How  she  represents  them  ;  she  calls  them  simple, 
and  wanting  understanding,  and  therefore  courts  them  to  her 
school,  that  they  may  be  cured  of  the  restraints  and  formalities  of 
their  reliaion.  This  is  the  method  of  the  stage,  (which  is  too  close 
an  exposition  of  this  paragraph,)  where  the  sober  young  man,  that 
has  been  virtuously  educated,  is  the  fool  in  the  play,  and  the  plot 
is  to  make  him  seven  times  more  a  child  of  hell  than  his  profane 
companions,  under  colour  of  polishing  and  refining  him,  and 
setting  him  up  for  a  wit  and  a  beau.  What  is  justly  charged  upon 
sin  and  impiety,  (v. 4.)  that  it  is  folly,  is  here  very  unjustly  retorted 
upon  the  w  ays  of  virtue ;  but  the  dav  will  declare  who  are  the 
fools. 

*.  What  the  temptation  is;  (v. 11.)  Stolen  waters  are  stveet. 
It  is  water  and  bread;  whereas  Wisdom  invites  to  the  beasts  she 
has  killed,  and  the  wine  she  has  mingled:  however,  bread  and 
water  are  acceptable  enough  to  those  that  are  hungry  and  thirsty ; 
and  this  is  pretended  to  be  more  sieeet  and  pleasant  than  common  ; 
for  it  is  stolen  water,  and  bread  eaten  in  secret,  with  a  fear  of 
being  discovered.  The  pleasures  of  prohibited  lusts  are  boasted  of 
as  more  relishing  than  those  of  prescribed  love  ;  and  dishonest  gain 
is  preferred  to  that  which  is  justly  gotten.  Now  this  argues,  not 
only  a  bold  contempt,  but  an  impudent  defiance,  (1.)  Of  God's 
law,  in  that  the  waters  arc  the  sweeter  for  being  stolen,  and  come 
at  by  breaking  through  the  hedge  of  the  divine  command.  Nitimiir 
in  vetilnm — We  are  prone  to  what  is  forbidden.  This  spirit  of 
contradiction  we  have  from  our  first  parents,  who  thought  the  for- 
bidden tree  of  all  others  a  tree  to  be  desired.  (2.)  Of  God's  curse. 
The  bread  is  eaten  in  .secret,  for  fear  of  discovery  and  punishment, 
and  the  sinner  lakes  a  pride  in  having  so  far  baffled  his  convictions, 
and  triumphed  over  ibem,  that,  nolvvilhstanding  that  fear,  he  dares 
commit  the  sin,  and  can  make  himself  believe,  that,  being  eaten  in 
secret,  it  shall  never  be  discovered  or  reckoned,  for  sweetness  and 
pleasantness  is  the  bait;  but,  by  the  tempter's  own  shewing,  even 
tliat  is  so  absurd,  and  has  such  allays,  that  it  is  a  wonder  how  it 
can  have  any  influence  upon  men  that  pretend  to  reason. 

4.  .\n  effectual  antidote  against  the  temptation,  in  a  few  words, 
U.IO.  He  that  so  far  wants  understanding,  as  to  be  drawn  aside 
by  these  enticements,  is  led  on,  ignorantly,  to  his  own  inevitable 
ruin ;  he  knows  not,  will  not  believe,  does  not  con'sider;  the  tempter 
will  not  tet  him  know  that  the  dead  are  there,  that  those  who 
live  in  pleasure  are  dead  while  they  live,  dead  in  tresspasses  and 
»tns.  Terrors  attend  these  pleasures,  like  the  terrors  of  death 
itself.  The  giants  are  there,  Rephaim ;  this  was  it  that  ruined  the 
sinners  of  the  old  world;  the  giants  that  were  in  the  earth  in  those 
\!<iys       Ilcr guests,  that   are  treated  with  these  stolen  waters,  arc 


not  only  in  the  highway  to  hell,  and  at  the  brink  of  it,  but  they  are 
already  in  the  depths  of  hell,  under  the  power  of  sin,  led  captive 
by  Satan  at  his  will,  sometimes  lashed  bv  the  terrors  of  their  own 
consciences,  which  are  a  hell  upon  earth.  The  depths  of  Satan 
are  the  depths  of  hell;  remorseless  sin  is  remediless  ruin,  it  is  the 
bottomless  pit  already.  Thus  docs  Solomon  shew  the  hook;  those 
that  believe  him  will  not  meddle  with  the  bait. 

CHAP.  X. 

Hitherto  we  have  been  in  the  porch  or  preface  to  the  Proverbs,  here  they  begin; 
they  are  short,  but  weighty,  sentences  ;  most  of  them  are  distichs,  two  senleneet 
in  one  verse,  illustrating  each  other;  but  it  is  seldom  tluit  there  is  ana 
coherence  between  tlte  verses,  mucti  less  any  thread  of  discourse ;  and  therefore 
in  these  chapters  we  need  not  attempt  to  reduce  the  contents  to  their  proper 
heads,  the  seccral  sentences  will  appear  best  in  their  own  places.  The  scope  of 
tliem  all,  is,  to  set  before  us  good  and  evil,  the  blessing  and  ttie  curse.  Many 
of  the  proverbs  in  this  chapter  relate  to  tfie  good  government  of  tjie  tongue, 
without  which  men's  religion  is  vain. 

l.^T^HE    proverbs    of   Solomon.      A   ■wise  son 
jL     maketh  a  glad  father;  but  a  foolish  son  is 
the  heaviness  of  his  mother. 

Solomon,  speaking  to  us  as  unto  children,  observes  here  how 
much  the  comfort  of  parents,  natural,  political,  and  ecclesiastical, 
depends  upon  the  good  behaviour  of  those  under  their  charge,  as 
a  reason,  1.  Why  parents  should  be  careful  to  give  their  children 
a  good  education,  and  to  train  them  up  in  the  ways  of  religion, 
which,  if  i;  obtain  the  desired  effect,  they  themselves  will  have  the 
comfort  oi  it,  or,  if  not,  they  will  have  lor  their  support  under  their 
heaviness,  that  thev  have  done  their  duty,  have  done  their  endea- 
vour. 2.  Why  children  shotdd  conduct  themselves  wisely  and 
well,  and  live  up  to  their  good  education,  that  they  may  rejoice 
the  hearts  of  their  parents,  and  not  sadden  them.  Observe,  (1.)  It 
adds  to  the  comfort  of  young  people  that  are  pious  and  discreel, 
that  thereby  they  do  something  toward  recompensing  their  parents 
for  all  tlie  care  and  pains  they  have  taken  with  them,  and  occasion 
pleasure  to  them  in  the  evil  <ia\s  of  old  age,  when  they  most  need 
if.  It  is  the  duty  of  parents  to  rejoice  in  their  children's  wisdom 
and  well-doing,  yea,  though  it  arrive  at  such  an  eniinency  as  to 
ecli|)se  them.  (2.)  It  adds  to  the  guilt  of  those  that  conduct 
themsehes  ill,  that  thereby  they  grieve  those  whom  thev  ought  to 
he  a  joy  to,  and  are  a  heaviness  particularly  to  their  poor  mothers 
who  biire  them  with  sorrow,  but  with  greater  sorrow  see  them 
wicked  and  vile. 

2.  Treasures  of  wickedness  profit  nothing:  Out 
righteousness  delivereth  from  death.  3.  The  Lord 
will  not  suffer  the  soul  of  the  rigiiteous  to  fami.,h: 
but  he  casteth  away  the  substance  of  the  wicked. 

These  two  verses  sjteak  to  the  same  purport,  and  the  latter  may 
be  the  reason  of  the  former. 

1.  That  wealth  which  men  get  unjustly  will  do  them  no  good, 
because  God  w  ill  blast  it ;  Treasures  of  wickedness  profit  nothing, 
(i'.2.)  the  treasures  of  wicked  people;  much  less  the  treasure 
which  they  have  made  themselves  masters  of  by  any  wicked  arts, 
by  oppression  or  fraud;  though  it  be  ever  so  much,  as  a  treasure, 
and  laid  up  ever  so  safe,  though  it  be  hid  treasure,  yet  it  profits 
nothirg;  when  profit  and  loss  come  to  be  balanced,  the  profit 
gained  by  the  treasures  will  bv  no  means  countervail  the  loss 
sustained  by  the  wickedness,  Matth.  16. 2G.  They  do  not  profit 
the  soni,  they  will  not  purchase  any  true  comfort  or  happiness; 
they  will  stand  a  man  in  no  stead  at  death,  or  in  the  Judgment  of 
the  great  day ;  and  the  reason  is,  because  God  casts  away  the 
substance  of  the  tcicked ;  (u.  3.)  he  takes  that  from  them  which 
they  have  unjustly  gotten;  he  rejects  the  consideration  of  it,  not 
regarding  the  rich  more  than  the  poor.  We  often  see  that  scattered 
by  the  justice  of  God,  which  has  been  gathered  together  l)y  the 
injustice  of  men.  How  can  the  treasures  of  wickedness  profit, 
when,  though  it  be  counted  substance,  God  casts  it  away,  and  it 
vanishes  as  a  shadow? 

2.  That  which  is  honestly  got  will  turn  to  a  good   account,   for 
God  will  bless  it.   Righteousness  delivers  from  death,  that  is,  wealth 


PROVERJJS,  X. 


The  Praise  of  ludustrv  and  Justice 


(rnincd,  anil  kept,  and  used  in  a  riglit  nKvnner;  (rio;hteoiisness 
signifies  !)olli  lioncslv  and  charily;)  it  answers  llie  end  of  vveallli, 
wliicii  is  to  keep  us  alive,  and  be  a  defence  tons;  it  will  deliver 
from  lliose  jiulsnieiits  wliicli  men  bring  upon  tiieiuseives  by  their 
.vickcdness;  it  will  profit  to  that  degree,  as  to  deliver,  though  not 
fr'>Mi  the  stroke  of  death,  yet  from  llie  sting  of  it,  and  consequently 
fiiim  the  terror  of  it.  For  the.  Lord  ivilt  not  svfJL'r  the  soul  of  the 
rigl'teoiis  to  fiimisit,  (e.  3.)  and  no  Ihrir  rir/litroiisiirssilvlirrts  J roin 
dralh,  purely  bv  tlie  favour  of  (iod  to  them,  which  is  their  life  and 
livelihood,  and  which  will  keep  tliein  alive  in  famine.  The  soul 
ol  the  righteous  shall  be  kept  alive  by  the  word  of  God,  and  faith 
in  his  promise,  when  ijoiiny  tions  nhatl  lack,  unci  suffer  kuurjer. 

4.  He  becomelh   poor  that  dealeth  ivith  a  slack 

hand:   but  the  hand  of  thedihgent  maketh  rich. 

We  are  here  told,  1.  Who  they  are,  who,  though  rich,  are  in  a 
fair  way  to  hecomc  poor;  those  who  deal  with  a  slack  hand,  who 
are  careless  and  remiss  in  their  business,  and  never  mind  which  end 
goes  foremost,  nor  ever  set  their  hands  vigorously  lo  their  work, 
or  stick  lo  it ;  who  deal  ivilh  a  deceitful  hand,  so  it  may  be  read  ; 
those  who  think  to  enrich  ihenisflves  by  fraud  and  tricking,  will, 
hi  the  end,  impoverish  themselves,  not  only  by  bringing  the  curse 
of  God  on  what  they  have,  but  by  forfeiting  their  reputation  with 
men;  none  will  care  to  deal  with  those  who  deal  with  slight  of 
hand,  and  are  honest  only  with  good  looking  to.  2.  Who  they 
are,  who,  though  poor,  are  in  a  fair  way  to  become  rich  ;  those 
who  are  diligent,  and  honest,  who  are  careful  about  their  affairs, 
and  what  their  hands  find  to  do,  do  it  with  all  their  might,  in  a 
fair  and  honourable  wav,  those  are  likely  to  increase  what  they 
have.  The  hand  of  the  acute,  so  some;  of  those  who  are  sharp, 
but  not  sharpers;  the  hand  of  the  active,  so  others;  the  stirring 
hand  gets  a  penny.  This  is  true  in  the  affairs  of  our  souls,  as  well 
as  in  our  worldly  affairs;  slothfulness  and  hypocrisy  lead  to 
spiritual  poverty,  but  those  who  are  fervent  in  sjiirit,  serving  the 
Lord,  are  likely  to  be  rich  in  faith,  and  rich  in  good  works. 

5.  He  tiiat  gatheretli  in  summer  t5  a  wise  son: 
but  he  that  sleepeli)  in  iiarvest  is  a  son  thatcauseth 
shame. 

Here  is,  1.  The  just  praise  of  those  who  improve  their  opportu- 
nities, who  take  pains  to  gather  and  increase  what  they  have,  both 
for  soul  and  body,  who  provide  for  hereafter,  while  provision  is  to 
be  made,  who  gather  in  summer,  which  is  gathering  time:  he 
who  does  so  is  a  wise  son,  and  it  is  his  honour  ;  he  acts  wisely  for 
his  parents,  whom,  if  there  be  occasion,  he  ought  to  maintain, 
and  he  gives  reputation  lo  himself,  his  family,  and  his  education. 

2.  The  just  reproach  and  blame  of  those  who  trifle  away  these 
opportunities;  He  rvlio  sleeps,  loves  his  ease,  idles  away  his  time, 
and  neglects  his  work,  especially  who  sleeps  in  harvest,  when  he 
should  be  laying  in  for  winter,  who  lets  slip  the  season  of  furnish- 
ing himself  with  that  which  he  will  have  occasion  for,  he  is  a  son 
that  causes  shame;  for  he  is  a  foolish  son,  he  prepares  shame  for 
himself  when  winter  comes,  and  reflects  shame  upon  all  his  friends. 
He  who  gets  knowledge  and  wisdom  in  the  days  of  his  youth, 
(lathers  in  summer,  and  he  will  have  the  comfort  and  credit  of  it; 
but  he  who  idles  away  the  days  of  h'S  youth,  will  bear  the  shame 
of  it  when  he  is  old. 

6.  Blessings  are  upon  the  head  of  the  just:  but 
violence  covereth  the  mouth  of  the  wicked. 

Here  is,  1.  The  head  of  the  just  crowned  with  blessings;  with 
llie  blessings  both  of  God  and  man  ;  variety  of  blessings,  abundance 
"f  blessings,  shall  descend  from  above,  and  visibly  abide  on  the 
hcail  of  good  men;  real  blessings;  they  shall  not  only  be  spoken 
well  of,  but  done  well  to.  Blessings  shall  be  on  their  head  as  a 
coronet  lo  adorn  and  dignify  them,  and  as  a  helmet  to  protect  and 
sri  lire  them. 

2.  The  mouth  of  the  wicked  covered  \\i\h  violence ;  their  mouths 
rhall  be  stopi  with  shame  for  the  violence  which  they  have  d.>ne; 


they  shall  not  have  a  word  to  say  in  excuse  for  themselves; 
(Job, 5, 10.)  their  breath  shall  be  stopt  with  the  violence  that  shall 
be  done  to  them,  when  their  violent  dealings  shall  return  on  their 
heads,  shall  be  returned  to  their  teeth. 

7.  The  tuemory  of   tiie  just  «5  blessed :  but  the 
name  of  the  wicked  shall  rot. 

Both  the  just  and  the  wicked,  when  llieir  davs  are  fulfilled, 
must  die;  between  their  bodies,  in  the  grave,  there  is  no  visible 
difference;  between  the  souls  of  the  one  and  the  other,  in  the 
world  of  spirits,  there  is  avast  difference;  and  so  there  is,  or 
ought  to  be,  between  their  memories  that  survive  them. 

l.Good  men  are,  and  ought  to  be,  well-spoken  of  when  they 
are  gone;  it  is  one  of  tile  blessings  that  c.nmcsvpon  t/ie  head  of  the 
just ,  even  when  their  head  is  laid.  Blessed  men  leave  behind 
them  blessed  memories.  (,1.1  It  is  part  of  thedignilvof  the  saints, 
especially  those  who  excel  in  virtue,  and  are  eminently  useful, that 
they  are  remembered  with  respect  when  they  are  dead;  their  good 
name,  their  riame  with  good  men,  for  good  things,  is  then  in  a 
special  manner  as  precious  ointment,  Ecd.T.l.  Those  that 
honour  God,  he  'vill  thus  honour,  Ps.  112.3,0,9.  The  elders  by 
faith  obtained  a  good  report,  (Heb.  1 1 .2.)  and,  being  dead,  are  vet 
spoken  of.  (2.)  It  is  jiart  of  the  dutv  of  the  survivors;  Let  the 
memory  of  the  just  be  blessed,  so  the  Jews  read  it ;  and  observe  it  as 
a  precept,  not  naming  an  emintnllv  just  man  that  is  dead,  without 
ad'iing.  Let  his  memory  be  blessed.  We  must  delight  in  making 
an  hoiKiurable  •.■.lention  of  good  men  that  are  gone;  bless  God  for 
them,  and  for  his  gifts  and  graces  that  appeared  in  them;  and 
especially  be  followers  of  them  in  that  which  is  good. 

2.  Bad  men  are,  and  shall  be,  iorgolten,  or  spoken  of  with 
contempt.  When  their  bodies  are  putrifying  in  the  grave,  their 
naynes  also  shall  rot.  Either  they  shall  not  be  preserved  at  all,  but 
buried  in  oblivion;  no  good  can  be  said  of  them,  and  therefore 
the  greatest  kindness  that  can  be  done  them,  will  be  to  say  nothing 
of  them;  or  they  shall  be  loathsome,  and  mentioned  with  detesta- 
tion, and  that  rule  of  honour,  De  mortuis  nil  7iisi  bonum — Say 
nothing  to  the  disadvantage  of  the  dead,  will  not  protect  them. 
Where  the  wickedness  has  been  notorious,  and  cannot  but  be 
mentioned,  it  ought  to  be  mentioned  with  abhorrence. 

8.  The  wise  in  heart  will  receive  commandments; 
but  a  prating  fool  shall  fall. 

Here  ;s,  1.  The  honour  and  happiness  of  the  obedient;  fhev 
will  receive  commandments ;  they  will  take  it  as  a  privilege,  and 
really  an  ease  to  them,  to  be  under  government,  which  saves  them 
the  labour  of  deliberating,  and  choosing  for  themselves;  and  they 
will  take  it  as  a  favour  to  be  told  their  duty,  and  admonished 
concerning  it.  And  it  is  their  wisdom  ;  they  are  wise  in  heart, 
who  are  tractable ;  and  those  who  thus  bend,  thus  stoop,  shall 
stand  and  be  established,  shall  prosper,  being  well-advised. 

2.  The  shame  and  ruin  of  the  disobedient,  that  will  not  be 
governed,  nor  endure  anv  voke  ;  that  will  not  be  taught,  nor  take 
any  advice.  They  are  fools,  for  they  act  against  themselves  and 
their  own  interest;  they  are  commonly  prating  fnols,  fools  of  lips, 
full  of  talk,  but  full  of"  nonsense;  boasting  of  themselves,  prating 
spitefully  against  those  that  admonish  them,  (3  John,  10.)  and 
pretending  to  give  counsel  and  law  to  others.  Of  all  fools,  none 
more  troublesome  than  the  prating  fools,  nor  that  more  expose 
themselves;  but  \hey  shall  fall  into  sin,  into  hell,  because  they 
received  not  commandments.  They  that  are  full  of  tongue,  seldom 
look  well  to  their  feet,  and  therefore  stumble  and  fall. 

9.  He  that  walkelh  uprightly  walketh  surely  : 
but  he  that  perverteth  his  ways  shall  be  known. 

We  are  here  told,  and  we  may  depend  upon  it, 

1.  That  men's  integrity  will  be  their  security;  Tie  that  walks 
upricifitly  toward  God  and  man,  is  faithful  to  both  ;  he  that  designs 
as  he  ought,  and  means  as  he  says,  he  walks  surely,  he  is  safe 
under  a  "divine  protection,  and  easy  in  a  holy  security.  He  goes 
on  his  my  with  a  humble  boldness,  being  well-armed  against  the 


PROVERBS,  X. 


Marks  of  Wisdom  and'  of  roily. 


lempfalions  of  Satan,  itie  noiildes  of  the  vvoild,  and  the  leproaches 
of  men.  He  knows  what  groiiiid  he  stands  on,  wliat  guide  he 
follows,  what  guarij  he  is  surrounded  wilh  and  wiiat  gloiv  he  is 
going  to,  and  therefore  proceeds  witii  assurance  and  great  peace, 
is:i.  3-2.  17.--33.  15,  16.  Some  undersli-.nd  it  as  part  of  tlie 
cim racier  of  an  upright  man,  tiiat  he  iralhs  snrclij,  in  opposition  to 
walking  at  all  ad\entnrcs;  he  will  not  dare  to  do  Uiat  which  he  is 
not  fully  satisfied  in  ills  own  conscience  concerning  tiie  lawfulness 
Hi,  liut  will  see  his  way  clear  in  every  thing. 

2.  That  men's  dishonesty  will  he  their  shame;  He  that  perverts 
Ids  xrdij,  that  turns  aside  into  crooked  paths,  that  dissembles  with 
(I'od  and  man,  looks  one  way  and  rows  anotlier,  though  he  mav 
for  a  time  disguise  himself,  and  pass  current,  he  shall  be  known  to 
be  what  he  is;  it  is  a  thousand  to  one  but  some  time  or  other  he 
betrays  himself;  however,  God  will  discover  him  in  the  great  day. 
lie  that  perverts  his  ways,  documento  erit — shall  be  made  an 
example  of,  for  warning  to  others;  so  some. 

10.  He  that  winketh  with  the  eye  causeth  sor- 
row: but  a  prating  fool  shall  fall. 

Mischief  is  here  said  to  attend, 

1.  Politic,  designing,  self-disguising,  sinners;  He  that  winks 
with  the  rye,  as  if  he  took  no  notice  of  you,  when,  at  the  same 
time,  he  is  watching  an  opportunity  to  do  you  an  ill  turn ;  that 
makes  signs  to  his  accomplices  when  to  come  in  to  assist  him  in 
executing  his  wicked  projects,  which  are  all  carried  on  by  trick 
and  artifice;  he  causes  sorroiv,  both  to  others  and  to  himself. 
Ingenuity  will  be  no  excuse  for  iniquity,  but  the  sinner  must  either 
repent,  or  do  worse;   either  rue  it,  or  be  ruined  by  it. 

2.  Public,  silly,  self-exposing,  sinners;  A  prating  fool,  whose 
sins  go  before  unto  Judgment,  shall  fall,  as  lie  had  said  before, 
r.8.  But  his  case  is  less  dangerous  of  the  two,  and,  though  he 
destroy  himself,  does  not  create  so  much  sorrow  to  others  as  he 
that  winks  wilh  his  eyes.  The  dog  that  bites  is  not  always  the 
dog  that  barks. 

11.  The  mouth  of  a  righteous  man  is  a  well  of 
life:  but  violence  covereth  the  mouth  of  the 
wicked. 

See  hei-e,  1.  How  industrious  a  good  man  is,  by  communicating 
his  coodness,  to  do  good  with  it;  His  mouth,  the  outlet  of  his 
mind,  is  a  well  nf  life,  it  is  a  constant  spring,  whence  issues  good 
discourse  for  the  edification  of  others,  like  streams  that  water  the 
ground  and  make  it  fruitful,  and  for  their  consolation,  like  streams 
that  fpicnch  the  thirst  of  the  weary  traveller.  It  is  like  a  well  of 
life,  lliat  is  pure  and  clean,  not  only  not  poisoned,  but  not 
muddied,  wilh  any  corrupt  communication. 

2.  How  industrious  a  bad  man  is,  by  concealing  his  badness,  to 
do  hurt  w  ilh  it ;  The  mouth  of  the  wicked  covers  violence ;  disguises 
the  designed  mischief  with  professions  of  friendship,  that  it  may 
be  carried  on  the  more  securely  and  effectually;  as  Joab  kissed 
and  Killed,  Judas  kissed  anri  betrayed  ;  this  is  his  sin  to  which  the 
punishment  answers;  (v. 6.)  Violence  covers  the  mouth  of  the 
wicked:  what  he  got  by  violence,  shall  by  violence  be  taken  from 
him,  Job,  5.4, 5. 

12.  Hatred  stirreth  up  strifes:  but  love  covereth 
all  sins. 

Here  is,  1.  The  great  mischief-maker,  and  that  is  malice;  Even 
where  there  is  no  manifest  occasion  of  strife,  vet  hatred  seeks  occa- 
sron,  and  so  stirs  it  up.  and  does  the  Devil's"work.  Those  are  the 
most  spitefid,  dl-natured,  people  that  can  be,  who  take  a  pleasure 
m  seltmg  their  neighbours  together  by  the  ears,  by  tale-bearing, 
cvd  surmises,  and  misrepresentations;  blowing  up  the  sparks  of 
contention,  which  had  lain  buried,  into  a  flame,  at  which,  with  an 
unaccountable  pleasure,  they  warm  their  hands. 

2.  Tlie  great  peace-maker,  and  that  is  love,  which  covers  all  sins, 
the  offences  among  relations,  which  occasion  discord  ;  Love,  instead 
of  proclaiming  and  aggravating  the  offence,  conceals  and  extenuates 
it   as  far  as   it  is  capable  of  being  concealed  and  extenuated. 


Love  will  excuse  the  offence  which  wc  sive  through  mistake,  and 
unadvisedly,  when  we  are  able  to  say  that  there  was  no  ill  intended, 
but  it  was  an  oversight,  and  we  love  our  friend  nulwilhstanding ; 
this  covers  it.  It  will  also  overlook  the  offence  that  is  gi^en  us, 
and  so  cover  it,  and  make  the  best  of  it;  by  this  means  strife  is 
prevented,  or,  if  begun,  peace  is  recovered  and  restored  oi^ickly. 
The  apostle  quotes  this,  (1  Pet. 4. 8.)  Love  will  cover  a  midiUn'de 
of  sins. 

13.  In  the  lips  of  him  that  hath  understanding 
wisdom  is  found  :  but  a  rod  is  for  the  back  of  him 
that  is  void  of  understanding. 

Observe,  1.  Wisdom  and  grace  are  the  honour  of  good  men  ;  He 
that  has  understanding,  that  good  understanding  which  they  have 
that  do  the  commandments,  tvisdom  is  found  in  his  lips,  it  is 
discovered  to  be  there,  and,  consequently,  that  he  has  within  a  good 
treasure  of  it,  and  it  is  derived  thence  for  the  benefit  of  oth-irs. 
It  is  a  man's  honour  to  have  wisdom,  but  much  more  to  be  instru- 
mental to  make  others  wise.  2.  Folly  and  sin  are  the  shame  of 
bad  men  ;  A  rod  is  for  the  hack  of  him  that  wants  a  heart ;  he 
exposes  himself  to  The  lashes  of  his  own  conscience,  to  the  scourages 
of  the  tongue,  to  the  censures  of  the  magistrate,  and  to  the  righte- 
ous judgments  of  God.  They  that  foolishly  and  wilfully  go  on  in 
wicked  ways  are  preparing  rods  for  themselves,  the  marks  of 
which  will  be  their  perpetual  disgrace. 

14.  Wise  meti  lay  up  knowledge :  but  the  moutit 
of  the  foolish  is  near  destruction. 

Observe,  1.  It  is  the  wisdom  of  the  wise  that  they  treasure  up 
a  stock  of  useful  knowledge,  which  will  be  their  preservation ; 
Wisdom  is  therefore /o?/nd  in  their  lips,  (v.Vi.)  because  it  is  laid 
up  in  their  hearts;  out  of  which  store,  like  the  good  householder, 
they  bring  things  new  and  old.  Whatever  knowledge  may  be  at 
any  time  useful  to  us,  we  must  lay  it  up,  because  we  know  not  buj 
some  time  or  oilier  we  may  have  occasion  for  it.  We  must  con- 
tinue laying  up  as  long  as  we  live;  and  be  sure  to  lay  it  up  safe, 
that  it  may  not  be  to  seek  when  we  want  it. 

2.  It  is  the  folly  of  fools  that  they  lay  up  mischief  in  their 
hearts,  which  is  ready  to  them  in  all  they  say,  and  works  terror  and 
destruction  both  to  others  and  to  themselves.  They  love  devouring 
words,  (Ps. 52.4.)  and  these  come  uppermost;  Xht'ir  mouth  is  near 
destruction,  having  the  sharp  arrows  of  bitter  words  always  at 
hand,  to  throw  about. 

15.  The  rich  man's  wealth  is  his  strong  city:  the 
destruction  of  the  poor  is  their  poverty. 

This  may  be  taken  two  ways: 

1.  As  a  reason  why  we  should  be  diligent  in  our  business,  that 
we  may  avoid  that  sinking,  dispiriting,  uneasiness  which  attends 
poverty,  and  may  enjoy  the  benefit  and  comfort  which  they  have 
that  are  beforehand  in  the  world.  Taking  pains  is  really  the  way 
to  make  ourselves  and  our  families  easy.     Or,  rather, 

2.  As  a  representation  of  the  common  mistakes  both  of  rich  and 
poor,  concerning  their  outward  condition. 

(1.)  Rich  people  think  themselves  happy  because  they  are  rich; 
bdt  it  is  their  mistake;  The  rich  man's  wealth  is,  in  his  own 
conceit,  his  strong  city,  whereas  the  worst  of  evils  it  is  too  weak 
and  utterly  insufficient  to  protect  them  from.  It  will  prove  that 
they  are  not  so  safe  as  they  imagine;  nay,  their  wealth  may 
perhaps  expose  them. 

(2.)  Poor  people  think  themselves  undone  because  they  are 
poor  ;  but  it  is  their  mistake;  The  destruction  of  the  poor  is  their 
poverty;  it  sinks  their  spirits,  and  ruins  all  their  comforts;  whereas 
a  man  may  live  very  comfortably,  though  he  has  but  a  little  to  live 
on,  if  he  be  but  content,  and  keep  a  good  conscience,  and  live  by 
faith. 

16.  The  labour  of  the  righteous  tendeth  to  life: 
the  fruit  of  the  wicked  to  sin. 

Solomon  here  confirms  what  his  father  had  said,  (Ps.  37. 16.) 


PROVERBS,  X. 


Til 


e  propel 


Use  of  III-. 


.1  litlln   ihat   a   righteoris  man  has  is  better  than  the  riches  of 
many  tvic/irU. 

I.  Peilinps  a   riglilooiis  man  has   no  more  than  what  he  works 

ani  for,    lie  eals  onlv  ihe  labour  of  his  hands,   but  that  labour 

ends  to  lij<!:  iic  ninis  at  iiolliiiig  l)ut  to  get  an   honest  livelihood, 

ovels  not  to  he  rich  and  gnat,   but   is  willing  to  live  and   inain- 

ain  his  familv.     Nor  does  it   tend  only  to  his  own   life,   but   he 

ould  eualile  himself  to  do  good  to  olheis ;  lie  therefore  labours, 

hat  he  mat/  have  lor/ive;  (Eph.4.28.)   all  his  business  turns   to 

ome  good  account  or  oilier.      Or,   it  may  he  meant  of  his  labour 

religion  ;   he  takes  most  pains  in  that  which  has  a  tendency  to 

ternal  life ;  he  siiii-s  to  the  S])iiit,  that  he  may  reap  life  everlasting. 

2.  Perhaps  a  wicked   niiin's  wealth  is  fruit  which   he   did  not 

labour  for,  but  came  easily  by,  but  it  tends  to  sin;  he  makes  it  the 

food  and  fuel  of  his  lusts,  his  pride,  and  luxury;  he  does  hurl  with 

it,  and  not  good  ;   he  gets  hurt  by  it,  and  is  hardened   by  it  in  his 

wicked  ways.     The  things  of  this  world  are  good   or  evil,   life  or 

death,  as  they  are  used,  and  as  they  are  that  have  them. 

17.  He  is  in  the  way  of  life  that  keepeth  instruc- 
tion: but  he  that  refuseth  reproof  erreth. 

See  here,  1.  That  those  are  hi  the  right  that  do  not  only 
receive  instruction,  but  retain  it;  that  do  not  let  it  slip  through 
carelessness,  as  most  do,  nor  let  it  go  to  those  that  would  rob  them 
of  if;  that  keep  instruction  safe,  keep  it  pure  and  entire,  keep  it 
for  their  own  use,  that  tliev  niav  govern  themselves  by  it,  keep  it 
for  the  benefit  of  others,  that  they  may  instruct  them;  they  that 
do  so  are  in  the  way  of  life;  the  way  that  has  true  comfort  in  it, 
and  eternal  life  at  the  end  of  it. 

2.  That  those  are  in  the  wrong,  that  do  not  only  not  receive 
instruction,  but  wilfully  and  obstinately  refuse  it  when  it  is  offered 
them;  they  will  not  be  taught  their  duty,  because  it  discovers 
their  faults  to  them ;  that  instruction  which  carries  reproof  in  it 
ihey  have  a  particular  aversion  to,  and  certainly  they  err ;  it  is  a 
sign  Ihat  Ihey  err  in  Judgment,  and  have  false  notions  of  good  and 
evil;  it  is  a  cause  of  their  erring  in  conversation.  The  traveller 
that  has  missed  his  way,  and  cannot  bear  to  be  told  of  it,  and 
shewed  the  right  way,  must  needs  err  still,  err  endlessly:  he  cer- 
tainly misses  the  way  of  life. 

18.  He  that  hideth  hatred  zvith  lying  lips,  and 
he  that  uttereth  a  slander,  is  a  fool. 

Observe  here,  malice  is  folly  and  wickedness. 

1.  It  is  so  when  it  is  concealed  by  flattery  and  dissimulation  ; 
He  is  a  fool,  though  he  may  think  himself  a  politician,  that  hides 
hatred  with  lying  lips,  lest,  if  it  break  out,  he  should  be  ashamed 
before  men,  and  lie  should  lose  the  opportunity  of  gratifying  his 
malice.  Lyinq  lips  are  bad  enough,  of  themselves,  but  have  a  pe- 
culiar malignity  in  them,  when  they  are  made  c  cloke  of  malieioxis- 
ness.     But  he  is  a  fool  who  thinks  to  hide  any  thing  from  God. 

2.  It  is  no  better  when  it  is  vented  in  spiteful  and  mischievous 
language;  He  that  utters  slander  is  a  fool  too,  for  God  will, 
sooner  or  later,  bring  forth  that  righteousness  as  the  light,  which 
he  endeavours  to  cloud,  and  will  find  an  expedient  to  roll  the 
reproach  away. 

19.  In  the  multitude  of  words  there  wanteth  not 
sin:  but  he  that  refraineth  his  lips  is  wise. 

We  are  here  admonished  concerning  the  government  of  the 
tongue,  that  necessary  duty  of  a  Christian. 

1.  It  is  good  to  say  little,  because  in  the  multitude  of  words 
there  wanteth  not  sin,  or  sin  doth  not  cease.  Usually,  Ihey  that 
speak  much,  speak  much  amiss  ;  and  among  many  words  there 
cannot  but  be  many  idle  words,  which  they  must  shortly  give  an 
account  of.  They  that  love  to  henr  themselves  talk,  do  not  con- 
sider what  work  they  are  making  for  repentance;  for  that  will  be 
wanted,  and,  first  or  last,  will  be  had,  where  there  wanteth  not  sin. 

2.  It  is  therefore  good  to  keep  our  monlh  as  with  a  bridle;  He 
that  refrains  his  lips,  that  often  checks  himself,  suppresses  what 
he  has  thought,  and  holds  in  that  which  would  transpire,  he  is  a 


Toilgll';. 

therein  con- 
Amos,  5.13. 


wise  man;  it  is  an  evidence  of  his  wisdom,  and  he 
suits  his  own  peace.  Little  said,  soon  amended. 
Jam.  1.19. 

20.  The  tongue  of  the  just  is  as  choice  silver: 
tlie  heart  of  the  wicked  is  little  worlli.  21.  The 
lips  of  the  righteous  feed  many;  but  fools  die  for 
want  of  wisdom. 

We  are  here  taught  how  to  value  men,  not  by  their  wealth  and 
preferment  in  the  world,  but  by  their  virtue. 

1.  Good  men  are  good  for  soinelhiiig;  thciuch  they  may  be 
poor  and  low  in  the  world,  and  may  not  have  power  and  riches  to 
do  good  with,  yet,  as  long  as  they  have  a  mouth  to  speak,  that 
will  make  them  valuable  and  useful,  and  upon  that  account  we 
must  honour  them  that  fear  the  Lord,  because  out  of  the  good 
treasure  of  their  heart  they  bring  forth  good  things.  ( 1 .)  This 
makes  them  valuable;  The  tongue  of  the  just  is  as  choice  silver; 
they  are  sincere,  freed  from  the  dross  of  guile  and  evil  design. 
God's  words  are  compared  to  silver  purified,  (Ps.  12.  C.)  for  they 
maybe  relied  on;  and  such  are  the  words  of  just  men.  They 
are  of  weight  and  worth,  and  will  enrich  those  that  hear  them 
with  wisdom,  which  is  better  than  choice  silver.  (2.)  It  makes 
them  useful;  The  lips  of  the  righteous  feed  in  any ;  for  they  are 
full  of  the  word  of  God,  which  is  the  bread  of  life,  and  that  sound 
doctrine  wherewith  soiiis  are  nourished  up.  Pious  discourse  is 
spiritual  food  to  the  needy,  to  the  hungry. 

2.  Bad  men  are  good  for  nothing.  (l.)One  can  get  no  good 
by  them;  The  heart  of  the  wicked  is  little  worth;  and  therefore 
that  -vhich  comes  out  of  the  abundance  of  his  heart  cannot  be 
worth  much.  His  prhiciples,  his  notions,  his  thoughts,  his  pur- 
poses, and  all  the  things  that  fill  him,  and  affect  him,  are  worldly 
and  carnal,  and  therefore  of  no  value.  He  that  is  of  the  earth 
speaks  of  the  earth,  and  neither  understands  nor  relishes  the  things 
of  God,  John,  3.  31.  1  Cor. 2.14.  The  wicked  man  pretends, 
that  though  he  does  not  talk  of  religion  as  the  just  do,  vet  he  has 
it  within  him,  and  thanks  God  that  his  heart  is  good  ;  but  he  that 
searches  the  heart  here  says  the  contrary,  It  is  nothing  worth. 
(2.)  One  can  do  no  good  to  them.  While  many  are  fed  by  the 
lips  of  the  righteous,  fools  die  for  want  of  wisdom ;  and  fools 
indeed  they  are  to  die  for  want  of  that  which  they  might  so  easilv 
come  by.  Fo<>h  lUe  for  want  of  a  heart,  so  the  word  is;  they 
perish  for  want  of  consideration  and  resolution ;  they  have  no 
heart  to  do  any  thing  for  their  own  good.  While  the  righteous 
feed  others,  fools  starve  themselves. 

22.  The  blessing  of  the  Lord,  it  maketh  rieh, 
and  he  addeth  no  sorrow  with  it. 

Worldly  wealth  is  that  which  most  men  have  their  hearts  very 
much  upon,  but  they  generally  mistake  both  in  the  nature  of  the 
thing  they  desire,  and  in  the  way  by  which  they  hope  to  compass 
it;  we  are  therefore' told  here, 

1.  What  that  wealth  is  which  is  indeed  desirable;  not  having 
abundance  only,  but  having  it,  and  no  sorroiv  with  it;  no  dis- 
quieting care  to  get  and  keep  it ;  no  vexation  of  spirit  in  the 
enjoyment  of  if;  no  tormenting  grief  for  Ihe  loss  of  it;  no  guilt 
contracted  by  the  abuse  of  it.  To  have  it,  and  to  have  a  heart  to 
take  Ihe  comfort  of  it;  to  do  good  with  it,  and  to  serve  God  with 
joyfulness  and  gladness  of  heart  in  the  use  of  it. 

2.  Whence  this  desirable  wealth  is  to  be  expected ;  not  by 
making  ourselves  drudges  to  the  world,  (Ps. 127. 2.)  but  by  the 
blessing  of  God,  that  is  it  that  makes  rich,  and  adds  no  sorrow; 
what  comes  from  the  love  of  God  has  the  grace  of  God  for  its 
companion,  to  preserve  the  soul  from  those  turbulent  lusts  and 
passions  of  which,  otherwise,  the  increase  of  riches  is  commonly 
the  incentive.  He  had  said,  (r.4.)  The  hand  of  the  diligent 
makes  rich,  as  a  means;  but  here  he  ascribes  it  to  the  blessing  ej 
Ihe  Lord;  but  that  blessing  is  upon  the  hand  of  the  diligent.  It 
is  thus  in  spiritual  riches.  Diligence  in  getting  them  is  our  duty, 
but  God's  blessing  and  grace  must  have  all  the  glory  of  that  which 
is  acquired,  Deul.  8. 17, 18. 


PROVERBS,  X. 


The  Righteous  exclusively  happy 


23.  It  is  a  sport  to  a  fool  to  do  miscliief :  but  a 
Dfian  of  understanding  hath  wisdom. 

Here  is,  l.Sin  exceeding  sinful;  It  is  as  a  laughter  to  a  fool 
1o  do  muchicf;  it  is  as  natural  to  him,  and  as  pleasant,  as  it  is  to 
8  man  to  laiigli.  Wickedness  is  his  Isaac,  that  is  the  word  here;  it 
is  his  delight,  his  darling,  and  that  in  which  he  pleases  himself. 
He  makes  a  laughing  matter  of  sin.  When  he  is  warned  not  to 
sin,  from  the  consideration  of  the  law  of  God,  and  the  revelation 
of  his  wrath  against  sin,  he  makes  a  jest  of  the  admonition,  and 
lauffhs  at  the  shaking  of  the  spear;  when  he  has  sinned,  instead 
of  sorrowing  for  it,  he  boasts  of  it,  ridicules  reproofs,  and  laughs 
away  the  convictions  of  his  own  conscience,  c/i.l4.  9. 

2.  Wisdom  exceeding  wise ;  for  it  carries  along  with  it  the  evi- 
dence of  its  own  excellency;  it  may  be  predicated  of  ilself,  and  it 
is  (-nconiinm  enough  ;  you  need  say  no  more  in  praise  of  a  man 
nf  tiiiderstanding  than  this,  "  He  is  an  understanding  man,  he  has 
uisdnni ;  he  is  so  wise  as  not  to  do  mischief,  or  if  he  has,  through 
oversight,  offended,  he  is  so  wise  as  not  to  make  a  jest  of  it."  Or, 
to  bespeak  wisdom  wise  indeed,  read  it  thus;  As  it  is  a  sport  to 
a  fool  to  do  mischief,  so  it  is  to  a  man  of  -understanding  to  have 
icisdom,  and  to  shew  it.  Beside  the  future  recompence,  a  good 
man  has  as  much  present  pleasure  in  the  restraints  and  exercises 
of  religion,  as  sinners  can  pretend  to  in  the  liberties  nnd  enjoy- 
ments of  sin  ;  and  much  more  and  much  belter. 

24.  The  fear  of  the  wicked,  it  shall  come  upon 
him:  but  the  desire  of  the  righteous  shall  be 
granted.  25.  As  the  whirlwind  passeth,  so  is  the 
wicked  no  more:  but  the  righteous  is  an  everlast- 
ing foundation. 

It  is  here  said,  and  said  again,  to  the  righteous,  that  it  shall  be 
well  u-ilh  them,  and  to  the  wicked.  Woe  to  them;  and  these  are 
set  the  one  over-against  the  other,  for  their  mutual  illustration. 

1 .  It  shall  be  as  ill  with  the  wicked  as  they  can  fear,  and  as  well 
with  the  righteous  as  they  can  desire.  (l.)The  wicked,  it  is  true, 
buoy  themselves  up  sometimes  in  their  wickedness  with  vain  hopes 
ivhich  will  deceive  them,  but  at  other  times  they  cannot  but  be 
hftunted  with  just  fears,  and  those_/'('ars  shall  come  vpon  them;  the 
God  they  provoke  will  be  everv  whit  as  terrible  as  they,  when 
)hey  are  under  their  greatest  damps,  apprehend  him  to  be.  As  ?» 
thy  fear,  so  is  thy  wrath,  Ps.  90. 11 .  Wicked  men  fear  the  punish- 
ment of  sin,  but  Ihey  have  not  wisdom  to  improve  their  fears  by 
making  their  escape,  and  so  the  thing  they  feared  comes  upon 
tbem,  and  their  present  terrors  are  earnests  of  their  future  torments. 
<'2.)  The  righteous,  it  is  true,  sometimes  have  (heir  fears,  but  their 
desire  is  toward  the  favour  of  God  and  a  happiness  in  him,  and 
that  desire  shall  be  grunted.  According  to  their  failh,  not  accord- 
mg  to  their  fear,  it  shall  be  viito  them,  Ps.  37.4. 

2.  The  prosperity  of  the  wicked  shall  quicltly  end,  but  the  hap- 
piness of  the  righteous  shall  never  end,  v.  25.  The  wicked  make 
a  great  noise,  hurry  themselves  and  others,  like  a  whirlwind  which 
threatens  to  bear  down  all  before  it ;  but,  like  a  whirlwind,  they 
are  presently  gone,  and  Ihey  pass  irrecoverablv,  they  are  no 
more;  all  about  them  are  quiet  and  glad  when  the  storm  is  over, 
Ps.  37.10,36.  Job,  20.  5.  TVie  rii/Aieows,  on  the  contrary,  make 
no  shew;  they  lie  hid,  like  a  foundation  which  is  low  and  out  of 
sight,  but  Ihey  are  fixed  in  their  resolution  to  cleave  to  God, 
established  in  virtue,  and  they  shall  be  an  everlasting  foundation, 
imnipveably  good;  he  that  is  holy  shall  be  holy  still,  and  imniove- 
ftbly  happy  ;  his  hope  is  built  on  "a  rock,  and  therefore  not  shocked 
by  the  storm,  Matth.7.24.  The  righteous  is  the  pillar  of  the 
world,  so  some  read  it,  the  world  stands  for  their  sakes:  the  holy 
seed  is  the  substance  thereoj. 

26.  As  vinegar  to  the  teeth,  and  as  smoke  to  the 
eyes,  so  is  the  sluggard  to  them  that  send  him. 

Observe,  1.  Those  that  are  of  a  slolhful  disposition,  that  love 
their  ease,   and  cannot  apply  Ihrir  niiurls  tn  .m\\  business,  are  not 


fit  to  be  employed,  no  not  so  much  as  to  be  sent  on  an  errand,  for 
they  will  neither  deliver  a  message  with  any  care,  nor  make  any 
haste  back.  Such  therefore  are  very  unmeet  to  be  ministers, 
Christ's  messengers;  he  will  not  own  the  sending  forlh  of  slug- 
gards into  his  harvest.  2.  They  that  are  guilty  of  so  great  an 
oversight  as  to  intrust  such  with  any  affair,  and  put  confidence  in 
them,  will  certainly  have  vexation  with  them.  A  slothful  servant 
is  to  his  master  as  uneasy  and  troublesome  as  vinegar  to  the  teeth, 
and  smoke  to  the  eyes;  he  provokes  his  passion,  as  vinegar  sets 
the  teeth  on  edge,  and  occasions  him  grief  to  see  his  ttusiness 
neglected  and  undone,  as  smoke  sets  the  eyes  a  weeping. 

27.  The  fear  of  the  Lord  prolongeth  days: 
but  the  years  of  the  wicked  shall  be  shortened.. 
28. The  hope  of  the  righteous  shall  be  gladness: 
but  the  expectation  of  the  wicked  shall  perish. 

Observe,  1.  Religion  lengthens  men's  lives,  and  crowns  their 
hopes.  What  man  is  he  that  loves  life?  Let  him  fear  God,  and 
that  will  secure  him  from  many  things  that  would  prejudice  his 
life,  and  secure  to  him  life  enough  in  this  world,  and  eternal  life 
in  the  other;  the  fear  of  the  Lord  will  add  days  more  than  was 
expected,  will  add  them  endlessly,  will  prolong  them  to  the  days 
of  eternity.  What  man  is  he  that  would  see  good  days?  Let  him 
be  religious,  and  then  his  days  shall  not  only  be  many,  but  happy, 
verv  happy  as  well  as  very  many,  for  the  hope  of  the  righteous  shall 
be  gladness,  they  shall  have  what  they  hope  for,  to  their  unspeak- 
able satisfaction.  It  is  something  future  and  unseen  that  they  place 
their  happiness  in;  (Rom.  8. 24, 25.)  not  what  ihcv  have  in  hand, 
but  what  they  have  in  hope,  and  their  hope  will  shortly  be  swal- 
lowed up  in  fruition,  and  it  will  be  their  everlasting  gladness. 
Enter  thou  into  the  joy  of  thy  Lord. 

2.  Wickedness  shorlens  men's  lives,  and  frustrates  their  hopes; 
The  years  of  the  wicked,  that  are  spent  in  the  pleasures  of  sin  and 
the  drudgery  of  the  world,  shall  be  shortened;  Cut  down  the  trees 
Ihat  cnmfjer  the  ground.  And  whatever  comfort  or  hap|)iuess  a 
wicked  man  promises  himself  in  this  world  or  the  other,  he  will 
be  frustrated  ;  for  the  expectation  of  the  wicked  shall  perish  ;  his 
hope  shall  be  turned  into  endless  despair. 

29.  Tiie  way  of  the  Lord  is  strength  to  the 
upright:  but  destruction  shall  be  to  the  workers  of 
iniquity.  30.  The  righteous  shall  never  be  removed  : 
but  the  wicked  shall  not  inhabit  the  earth. 

These  two  verses  are  to  the  same  purport  with  those  next  before, 
intimating  the  happiness  of  the  godly  and  the  misery  of  the  wicked  ; 
it  is  necessary  that  this  be  inculcated  upon  us,  so  loath  aie  we  to 
believe  and  consider  it. 

1.  Strength  and  stability  are  entailed  upon  integrity;  The  way 
of  the  Lord,  the  providence  of  God,  the  way  in  which  he  walks 
towards  us,  is  strength  to  the  upright,  confirms  him  in  his 
uprightness.  .All  God's  dealings  with  him,  merciful  and  afflictive, 
serve  to  quicken  him  to  his  dutv,  and  animate  him  against  his 
discouragements.  Or,  The  way  of  the  Lord,  the  way  of  godliness, 
in  which  he  appoints  us  to  walk,  is  strength  to  the  upright ;  the 
closer  we  keep  to  that  way,  and  the  more  our  hearts  are  enlarged 
to  |)roceed  in  it,  the  better  fitted  we  are  both  for  services  and 
sufferings.  A  good  conscience,  kept  pure  from  sin,  gives  a  man 
boldness  in  a  dangerous  time;  and  constant  diligence  in  duty 
makes  a  man's  work  easv  in  a  busy  time  ;  the  more  we  do  for  God, 
the  more  we  may  do.  Job,  17.9.  That  joy  of  the  Lord,  which 
is  to  be  found  only  in  the  way  of  the  Lord,  will  be  our  strength, 
(Neh.8. 10.)  and  therefore  the  righteous  shall  never  be  removed. 
They  that  have  an  established  virtue,  have  an  established  peace 
and  "happiness  which  nothing  can  rob  them  of,  they  have  an  ever- 
lasting foundation,  t).25. 

2.  Ruin  and  destruction  are  the  cerfam  consecpience  of  wicked- 
ness. The  wicked  shall  not  only  not  inherit  the  earth,  though 
thev  lay  up  their  treasure  in  it,  but  they  shall  not  so  much  as  in- 
hnhil  tlio  earth  ;  God's  judgments  will  root  them  out ',  Destruction, 


PROVERBS,  X.  XI.        The  Ri-hteous  exclusively  Happy 


swift  and  sure  deslimlioii,  sluill  lie  to  the  workers  of  iniquity; 
destruclimi  from  tlie  picsnice  of  llie  Lord  and  the  glory  of  his 
power.  Nav,  tlial  wav  of  tlie  Lord,  wliicli  is  ihe  strength  of  the 
uprio'ht,  isc-onsuMiplion  and  terror /o  the  workrrs  of  iniyvity :  the 
same  gospel  uliich  to  the  one  is  a  snvoiir  of  life  vnto  life,  to  the 
other  is  a  savour  of  death  unto  death;  the  same  providence,  like 
the  same  sun,  softens  the  one  and  hardens  the  other,  Hos.  lA.  9. 

31.  The  mouth  of  the  just  brinoelh  forth  wisdom: 
but  the  ffowai-d  tongue  shall  be  cut  out.  .32.  The 
lips  of  the  righteous  know  what  is  acceptable;  but 
the  mouth  of  the  wicked  speakctk  frowardness. 

Here,  as  before,  men  are  Judged  of,  and,  accordingly,  arc 
juKfjfied,  or  condemned,  ljy  their  words,  Matlh.l2.  37. 

1.  It  is  both  the  proof  and  the  praise  of  a  man's  wisdom  and 
goodness,  that  he  speaks  wisely  and  well.  A  good  man,  iri  his 
discourse,  brings  fortli  tcisdom  for  the  benefit  of  others.  God 
gives  him  wisdom  as  a  reward  of  his  righteousness;  (Iucl.2.'2G.) 
and  he,  in  gratitude  for  that  gift,  and  jiislice  to  the  Giver,  does 
good  with  it,  and  with  his  wise  and  ]>ions  discourses  edifies  many. 
He  knous  what  is  acceptable,  wiiat  discourse  will  be  pleasuig  to 
God,  (for  that  is  it  that  he  studies  more  than  to  oblige  the  com- 
pany,) and  what  will  be  agreeable  both  to  the  speaker  and  to 
the  hearers,  what  will  become  him,  and  benefit  them,  and  that 
he  will  speak. 

2.  It  is  the  sin,  and  will  be  the  ruin,  of  a  wicked  man,  that  he 
speaks  wickedly  like  himself.  The  mouth  of  the  tricked  speaks  fro- 
irarduess,  that  which  is  displeasing  to  God,  and  ))rovoking  to  those 
he  converses  with;  and  what  becomes  of  it?  Why,  the  frouard 
tnugue  shall  be  cut  iff,  as  surely  as  \\\e.  flattering  one,  Ps.  12.  3. 


'A 


CHAP.  XI. 

FALSE   balance    is  abomination  to    the 
Lord  :  but  a  just  weight  is  his  delitiht. 

As  religion  toward  God  is  a  branch  of  universal  righteousness, 
(■lie  is  not  an  honest  man  that  is  not  devout,)  so  righteousness 
toward  men  is  a  branch  of  true  religion,  he  is  not  a  godly  man 
iliat  is  not  honest,  nor  cutl  ho  07 -"I  that  his  devotion  should  be 
accepted;  for, 

1.  Nothing  is  more  offensive  to  God  than  deceit  in  commerce, 
A  false  balance  is  here  put  for  all  maimer  of  unjust  and  fraudulent 
practises  in  dealingwith  any  person,  «hicb  are  all  an  ahoniination 
to  the  Lord,  an<l  render  those  aboniinalile  to  him  that  allow  Ibeni- 
, selves  in  the  use  of  such  cursed  arls  of  thriving.  It  is  an  affront 
to  justice,  which  God  is  the  Patron  of,  as  well  as  a  wrong  to  our 
neighbour,  whom  God  is  the  Protector  of.  Men  make  light  of 
such  frauds,  and  think  there  is  no  sin  in  tliat  which  there  is  inonev 
to  be  got  by,  and,  \\  hile  it  passes  undiscovered,  they  cannot  blame 
themselves  for  it;  a  blot  is  no  blot  till  it  is  hit,  Hos.  12.7,8. 
But  Ihey  are  not  the  less  an  abomination  to  God,  who  will  be  the 
Avenger  of  those  that  defraud  their  brethren. 
'  2.  Nothing  is  more  pleasing  to  God  than  fair  and  honest 
dealing,  nor  more  necessary  to  make  us  and  our  devotions  accept- 
able to  him  ;  A  just  weight  is  his  delight.  He  himself  goes  by  a 
just  weight,  and  holds  the  scale  of  judgment  with  an  even  hand, 
and  therefore  is  pleased  with  those  that  are  herein  followers  of 
him.  A  balance  cheats,  under  pretence  of  doing  right  most  exactly, 
and  therefore  is  the  greater  abomination  to  God. 

2.  When  pride  cometh,  then  cometh  shame:  but 
with  the  lowly  is  wisdom. 

Obsei-ve,  1.  How  he  that  exalts  himself  is  here  abased,  and 
contempt  put  upon  him;  When  pride  comes,  then  comes  shame. 
Pride  is  a  sin  which  men  have  reason  to  be  themselves  ashamed  of; 
it  is  a  shame  to  a  man  who  springs  out  of  the  earth,  who  lives 
upon  alms,  depends  upon  God,  and  has  forfeited  all  he  has,  to 
1»«  proud.  It  is  a  sin  which  others  crv  out  shame  on,  and  look 
upon  with  disdain  ;  he  that  is  haughty  makes  himself  contemp- 
\o„.  12.5 


tible ;  it  is  a  sin  for  which  God  often  l)rings  men  down,  as  he 
did  Nebuchadnezzar  and  Ilerod,  whose  ignominy  immediately 
attended  their  vainglory  ;  for  (iod  resists  the  proud,  contradicts 
thetn,  and  counterworks  Ihcni,  in  the  thing  they  are  proud  of, 
Isa.2.  ll.itc. 

2.  How  he  that  humbles  hinisetf  is  here  exalted,  and  a  high 
character  is  given  him;  as  with  the  ))rond  there  is  folly,  and  will 
l)e  shame,  so  with  the  lowly  there  iswisdmii,  and  will  be  honour, 
for  a  man's  wisdom  gains  him  resjiect,  and  makes  his  face  to  shine, 
before  men  ;  or  if  any  be  so  base  as  to  tram|ile  upon  the  humble, 
God  will  give  tliem  grace,  which  will  ))e  their  glor\.  Considering 
how  safe,  and  quiet,  and  easy,  they  are,  that  are  of  a  humble 
spirit,  what  communion  they  have  with  God,  and  comfort  in 
themselves,  we  will  say.  With  the  luv.ly  is  wisdmn. 

.3.  The  integrity  of  the  upright  shall  guide  them: 
but  the  perverseness  of  transgressors  shall  destroy 
them. 

It  is  not  only  promised  that  God  will  guide  the  upright,  and 
threatened  that  he  will  destroy  the  transgressors,  but,  that  we 
may  be  the  more  fully  assured  of  both,  it  is  here  represented  as 
if  the  nature  of  the  thing  were  such  on  both  sides,  that  it  would 
do  it  itself. 

1.  The  integrity  of  an  honest  man  will  itself  be  his  guide,  in 
the  way  of  duty  and  the  way  of  safety.  His  principles  are  fixed, 
his  rule  is  certain,  and  therefore  his  way  is  plain  ;  his  sincerity  keeps 
him  steady,  and  he  needs  not  tack  about  every  time  the  wind 
turns,  having:  no  other  end  to  drive  at  than  to  keep  a  good  con- 
science.    Integrity  and  uprightness  will  preserve  men,  Ps.  25.21. 

2.  The  iniquity  of  a  bad  man  will  itself  be  his  ruin.  As  the 
plainness  of  a  good  man  will  be  his  protection,  though  he  is  ever 
so  much  exposed,  so  the  )ierverseness  of  sinners  will  be  their 
destruction,  though  thev  think  themselves  ever  so  well  fortified. 
They  shall  fall  into  pits  of  their  own  digging,  c/i.  5. 22. 

4.  Riches  profit  not  in  the  day  of  wrath :  but 
righteousness  deliverelh  from  death. 

Note,  1.  The  day  of  death  will  be  a  day  of  wrath;  it  is  a  roes- 
icnger  of  God's  wrath;  therefore,  when  Moses  had  meditated  on 
man's  mortality,  he  takes  occasion  thence  to  admire  the  power  of 
God's  anger,  Ps.  90. 11.  It  is  a  debt  owing,  not  to  nature,  but  to 
God's  justice.  After  death,  the  judgment,  and  that  is  a  day  of 
wrath,  'Rev.  G.  17. 

2.  Riches  will  stand  men  in  no  stead  in  that  day ;  they  will 
neither  j)nt  by  the  stroke,  nor  ease  the  pain,  much  less  take  out 
the  sting;  what  profit  will  this  world's  birth-rights  be  of  then? 
In  the  day  of  public  judgments,  riches  often  expose  men  rather 
than  protect  them,   Ezek.7.19. 

3.  It  is  righteousness  only  tha;t  will  deliver  from  the  evil  of  death; 
a  good  conscience  w  ill  make  death  easy,  and  take  off  the  terror  of 
it;  it  is  the  privilege  of  the  righteous  only  not  to  be  hurt  of  the 
second  death,  and  so  not  much  hurt  by  the  first. 

5.  The  righteousness  of  the  perfect  shall  direct 
his  way  :  but  the  wicked  shall  fall  by  his  own 
wickedness.  6.  The  righteousness  of  the  upright 
shall  deliver  them 
in  their  own  naughtiness. 

These  two  verses  are,  in  effect,  the  same,  and  both  to  the  same 
[)urport,  with  u.3.  For  the  truths  are  here  of  such  certainty  and 
weight,  that  they  cannot  be  too  often  inculcated.  Let  us  govern 
ourselves  by  these  principles. 

1.  That  the  ways  of  religion  are  plain  and  safe,  and  in  them 
we  may  enjoy  a  holy  security.  A  living  principle  of  honesty  and 
grace  will  be",  (1.)  Our  best  direction  in  the  right  way,  in  every 
doubtful  case,  to  say  to  us.  This  is  the  way,  walk  in  it.  He  that 
acts  without  a  guide  looks  right  on,  and  sees  his  way  before  him. 
(2.)  Our  best  deliverance  from  every  false  way  ;  The  righteousneitt 
of  the  upright  shall  be  armour  of  proof  to  them,  to  deliver  them 


but  transgressors  shall  be  taken 


PROVERBS,  X. 


The  Righteous  exclusively  happy 


23.  It  is  a  sport  to  a  fool  to  do  mischief :  but  a 
man  of  understanding  hath  wisdom. 

Here  is,  l.Siii  exceeding  sinful;  It  is  as  a  laughter  to  a  fool 
(0  do  mischief:  it  is  as  natural  to  him,  and  as  pleasant,  as  it  is  to 
B  man  to  laugh.  Wickedness  is  his  Isaac,  that  is  the  word  here;  it 
is  his  dehght,  his  darling,  and  that  in  which  he  pleases  himself. 
He  makes  a  laughing  matter  of  sin.  When  he  is  warned  not  to 
sin,  from  the  consideration  of  the  law  of  God,  and  the  revelation 
of  his  wrath  against  sin,  he  makes  a  jest  of  the  admonition,  and 
laughs  at  the  shaking  of  the  spear;  when  he  has  sinned,  instead 
of  sorrowing  for  it,  he  boasts  of  it,  ridicules  reproofs,  and  laughs 
away  the  convictions  of  his  own  conscience,  c/i.l4.  9. 

2.  Wisdom  exceeding  wise  ;  for  it  carries  along  with  it  the  evi- 
dence of  its  own  excellency  ;  it  may  be  predicated  of  itself,  and  it 
is  encomium  enough;  vou  need  say  no  more  in  praise  of  a  man 
of  tivderstanding  than  this,  "  He  is  an  understanding  man,  he  has 
nisdnm ;  he  is  so  wise  as  not  to  do  mischief,  or  if  he  has,  through 
oversight,  offended,  he  is  so  wise  as  not  to  make  a  jest  of  it."  Or, 
to  bespeak  wisdom  wise  indeed,  read  it  thus;  As  it  is  a  spnrt  to 
a  fool  to  do  mischief,  so  it  is  to  a  man  of  understanding  to  haee 
wisdom,  and  to  shew  it.  Beside  the  future  recompence,  a  good 
man  has  as  much  present  pleasure  in  the  restraints  and  exercises 
of  relision,  as  sinners  can  pretend  to  in  the  liberties  nnd  enjoy- 
ments of  sin  ;  and  much  more  and  much  belter. 

24.  The  fear  of  the  wicked,  it  shall  come  upon 
him:  but  the  desire  of  the  righteous  shall  be 
granted.  25.  As  the  whirlwind  passeth,  so  is  the 
wielded  no  more:  but  the  righteous  is  an  everlast- 
ing foundation. 

It  is  here  said,  and  said  again,  to  the  righteous,  that  it  shall  be 
well  with  them,  and  to  the  wicked.  Woe  to  them;  and  these  are 
set  the  one  over-against  the  other,  for  their  mutual  illustration. 

1.  It  shall  be  as  ill  with  the  wicked  as  they  can  fear,  and  as  well 
with  the  righteous  as  they  can  desire.  (l.)The  wicked,  it  is  true, 
buoy  themselves  up  sometimes  in  their  wickedness  with  vain  hopes 
which  will  deceive  them,  but  at  other  times  they  cannot  but  be 
h&unted  with  Just  fears,  and  \]\ose  fears  shall  come  upon  them;  the 
God  they  provoke  will  be  everv  whit  as  terrible  as  they,  when 
ihey  are  under  their  greatest  damps,  apprehend  him  to  be.  As  is 
thy  fear,  so  is  thy  wrath,  Ps.  90. 11.  Wicked  men  fear  the  punish- 
ment of  sin,  but  they  have  not  wisdom  to  improve  their  fears  bv 
making  their  escape,  and  so  the  thing  they  feared  comes  upon 
them,  and  their  present  terrors  are  earnests  of  their  future  torments. 
(2.)  The  righteous,  it  is  true,  sometimes  have  f heir  fears,  but  their 
desire  is  toward  the  favour  of  God  and  a  happiness  in  him,  and 
that  desire  shall  be  granted.  According  to  their  faith,  not  accord- 
mg  to  their  fear,  it  shall  be  unto  them,  Ps.  37.  4. 

2.  The  prosperity  of  the  wicked  shall  quickly  end,  but  the  hap- 
piness of  the  righteous  shall  never  end,  v.2o.  The  wicked  make 
a  great  noise,  hurry  themselves  and  others,  like  a  whirlwind  which 
threatens  to  bear  down  all  before  it ;  but,  like  a  whirlwind,  they 
are  presently  gone,  and  they  pass  irrecoverablv,  they  are  no 
more;  all  about  them  are  quiet  and  glad  when  the  storm  is  over, 
Ps.  37.10,36.  Job,  20.  5.  The  righteous,  on  \\\e  cow\vAr\,  make 
no  shew;  they  lie  hid,  like  a  foundation  which  is  low  and  out  of 
sight,  but  lliey  are  fixed  in  their  resolution  to  cleave  to  God, 
established  in  virtue,  and  they  shall  be  an  everlasting  foundation, 
immoveahly  good;  he  that  is  "holy  shall  be  holy  still,  and  immove- 
ably  happy  ;  his  hope  is  built  on  a  rock,  and  therefore  not  shocked 
by  the  storm,  Matth.7.24.  The  righteous  is  the  pillar  of  the 
xeorld,  so  some  read  it,  the  world  stands  for  their  sakes:  the  holy 
seed  is  the  substance  thereoi. 

26.  As  vinegar  to  the  teeth,  and  as  smoke  to  the 
eyes,  so  is  the  sluggard  to  them  that  send  him. 

Observe,  1.  Those  that  are  of  a  slotlifn!  disposition,  that  love 
their  ease,   and  cannot  apply  Ihrir  niiurls  tn  :iii\  bn^inrss,  arc  unl 


fit  to  be  employed,  no  not  so  much  as  to  be  sent  on  an  errand,  for 
they  will  neither  deliver  a  message  with  any  care,  nor  make  any 
haste  back.  Such  therefore  are  very  unmeet  to  be  ministers, 
Christ's  messengers;  he  will  not  own  the  sending  forlh  of  slug- 
gards into  his  harvest.  2.  They  that  are  guilty  of  so  great  an 
oversight  as  to  intrust  such  with  any  affair,  and  put  confidence  in 
them,  will  certainly  have  vexation  with  them.  A  slothful  servant 
is  to  his  master  as  uneasy  and  troublesome  as  vinegar  to  the  teeth, 
and  smoke  to  the  eyes;  be  provokes  his  passion,  as  vinegar  sets 
the  teeth  on  edge,  and  occasions  him  grief  to  see  his  business 
neglected  and  undone,  as  smoke  sets  the  eyes  a  weeping. 

27.  Tl)e  fear  of  the  Lord  prolongeth  days: 
but  tlie  years  of  t!ie  wicked  shall  be  shortened. 
28.  The  i)ope  of  tiie  righteous  shall  be  gladness: 
but  the  expectation  of  the  wicked  shall  perish. 

Observe,  1.  Religion  lengthens  men's  lives,  and  crowns  their 
hopes.  Wliat  man  is  he  that  loves  life?  Let  him  fear  God,  and 
that  will  secure  him  from  many  things  that  would  prejudice  his 
life,  and  secure  to  him  life  enough  in  this  world,  and  eternal  life 
in  the  other;  the  fear  of  the  Lord  will  add  days  more  than  was 
expected,  will  add  them  endlessly,  will  prolong  them  to  the  days 
of  eternity.  What  man  is  he  that  would  see  good  days?  Let  him 
be  religious,  and  then  his  days  shall  not  only  be  many,  but  happy, 
verv  happy  as  well  as  very  many,  for  the  hope  of  the  righteous  shall 
be  gladness,  they  shall  have  what  they  hope  for,  to  their  unspeak- 
able satisfaction.  It  is  something  future  and  unseen  that  they  place 
their  happiness  in;  (Rora.8. 24, 25.)  not  what  thev  have  in  hand, 
but  what  thev  have  in  hope,  and  their  hope  will  shortly  be  swal- 
lowed up  \n  fruition,  and  it  will  be  their  everlasting  gladness. 
Enter  thou  into  the  joy  of  thy  Lord. 

2.  Wickedness  shortens  men's  lives,  and  frustrates  their  hopes; 
The  years  of  the  wicked,  that  are  spent  in  the  pleasures  of  sin  and 
the  drudgery  of  the  world,  shall  be  shortened;  Cut  down  the  trees 
that  cumber  the  ground.  And  whatever  comfort  or  happiness  a 
wicked  man  promises  himself  in  this  world  or  the  other,  he  will 
be  frustrated;  for  the  expectation  of  the  tvicked  shall  perish  ;  his 
hope  shall  be  turned  into  endless  despair. 

29.  The  wav  of  the  Lord  is  strens:th  to  the 
tiprislit:  but  destruction  shall  be  to  the  workers  of 
iniquity.  30.  The  rigliteous  shall  never  be  removed  : 
but  tiie  wicked  shall  not  inhabit  the  earth. 

These  two  verses  are  to  the  same  purport  with  those  next  before, 
intimating  the  happiness  of  the  godly  and  the  misery  of  the  w  icked ; 
it  is  necessary  that  this  be  inculcated  upon  us,  so  loath  are  we  to 
believe  and  consider  it. 

l.Sti-ength  and  stability  are  entailed  upon  integrity;  The  way 
of  the  Lord,  the  providence  of  God,  the  way  in  which  he  walks 
towards  us,  is  strength  to  the  upright,  confirms  him  in  his 
uprightness.  All  Gocl's  dealings  with  him,  merciful  and  afflictive, 
serve  to  quicken  him  to  his  dutv,  and  animate  him  against  his 
discouragements.  Or,  The  way  of  the  Lord,  the  way  of  godliness, 
in  which  he  appoints  us  to  walk,  is  strength  to  the  upright ;  the 
closer  we  keep  to  that  way,  and  the  more  our  hearts  are  enlarged 
to  proceed  in  it,  the  better  fitted  we  arc  both  for  services  and 
sufferings.  A  good  conscience,  kept  pure  from  sin,  gives  a  man 
boldness  in  a  dangerous  time;  and  constant  diligence  in  duty 
makes  a  man's  work  easv  in  a  busy  time  ;  the  more  we  do  for  God, 
the  more  we  may  do.  Job,  17.  9.  That  joy  of  the  Lord,  which 
is  to  be  found  only  in  the  ivay  of  the  Lord,  will  be  our  strength, 
(Neh.8. 10.)  and  therefore  </ic  righteous  shall  never  be  removed. 
They  that  have  an  established  virtue,  have  an  established  peace 
andhappiness  which  nothing  can  rob  them  of,  they  have  an  ever- 
lasting foundation,  U.25. 

2.  Ruin  and  destruction  are  the  certam  consecpience  of  wicked- 
ness. The  wicked  shall  not  only  not  inherit  the  earth,  though 
they  lay  np  their  treasure  in  it,  but  they  shall  not  so  much  as  in- 
hnhil  (lie  earth  ;  (lod's  judgments  will  root  them  out ;  Desfnictinv, 


PROVERBS,  X,  XI.        The  Ui-liteous  exclusively  Happy 


swift  and  siirt-  dcsliiuUoii,  slaill  be  In  the  workers  of  iniquity; 
destruction  fioiii  the  picsiiico  of  the  Lord  and  llie  glory  of  his 
power.  Nay,  tiiat  way  of  the  Lord,  wiiich  is  the  stn-ngtli  of  the 
upright,  is  fonsiimption  and  terror /o  the  workers  nf  iniquity:  the 
same  gospel  whicii  to  the  one  is  a  snroiir  of  life  vnto  life,  to  the 
other  is  a  savour  of  death  viilo  death ;  the  same  providence,  like 
the  same  sun,  softens  the  one  and  hardens  the  other,  IIos.14.9. 

31.  The  moiitli  of  tlie  just  briiigetli  forth  wisdom: 
but  the  ffowai'd  tongue  sliall  be  cut  out.  32.  The 
hps  of  the  righteous  know  what  is  acceptable;  but 
the  mouth  of  the  wicked  speaketli  frowardiiess. 

Here,  as  before,  men  are  Judged  of,  and,  accordingly,  are 
justified,  or  condemned,  by  their  words,  Matth.l2.  37. 

1.  It  is  both  the  proof  and  the  praise  of  a  man's  wisdom  and 
goodness,  that  he  speaks  wisely  and  well.  \  good  man,  in  his 
discourse,  brings  forth  tvisdnni  for  the  benefit  of  others.  God 
gives  him  wisdom  as  a  reward  of  his  riiihteonsiicss  ;  (Eccl.2.26.) 
and  he,  in  gratitude  for  that  gift,  and  jnslice  to  the  Giver,  does 
good  with  it,  and  with  his  w ise  and  jiious  discourses  edifies  many. 
He  kno}es  uhat  is  acceptable,  what  discourse  will  be  ploasnig  to 
God,  (for  that  is  it  that  he  studies  more  than  to  oblige  the  com- 
pnny,)  and  what  will  be  agreeable  both  to  the  speaker  and  to 
the  hearers,  what  will  become  him,  and  benefit  them,  and  that 
he  will  speak. 

2.  It  is  the  sin,  and  will  be  the  ruin,  of  a  wicked  man,  that  he 
upcaks  wickedly  like  himself.  The  mouth  of  the  wicked  speaks  frn- 
uardvess,  that  which  is  displeasing  to  God,  and  provoking  to  those 
he  converses  with;  and  what  becomes  of  it?  Why,  the froward 
tongue  shall  be  cut  off,  as  surely  as  \\\t  flattering  one,  Ps.  12.  3. 


'A 


CHAP.  XI. 

FALSE   balance    is  abomination  to    the 
Lord  :  but  a  just  weight  is  Iiis  deliiiht. 

As  religion  toward  God  is  a  branch  of  universal  righteousness, 
^he  is  not  an  honest  man  that  is  not  devout,)  so  righteousness 
toward  men  is  a  branch  of  true  religion,  he  is  not  a  godly  man 
thai  is  not  honest,  nor  can  he  c  ^'""t  that  his  devotion  should  be 
accepted ;  for, 

1.  Nothing  is  more  offensive  to  God  than  deceit  in  conniierce, 
A  false  balance  is  here  piit  f(ir;ill  niaiuirrni  unjust  and  fraudulent 
practises  in  dealing  with  anv  person,  which  niv  all  an  abontination 
to  the  Lord,  and  render  those  aboniin.ible  to  him  that  allow  them- 
. selves  in  the  use  of  such  cursed  ar's  of  thriving.  It  is  an  affront 
to  justice,  which  God  is  the  Patron  of,  as  well  as  a  wrong  to  our 
neighbour,  whom  God  is  the  Protector  of.  Men  make  light  of 
such  frauds,  and  think  there  is  no  sin  in  that  which  there  is  monev 
to  be  got  bv,  and,  w  hile  it  passes  undiscovered,  they  cannot  blame 
themselves  for  it;  a  blot  is  no  blot  till  it  is  hit,  Hos.  12.7,8. 
But  they  are  not  the  less  an  abomination  to  God,  who  will  be  the 
Avenger  of  those  that  defraud  their  brethren. 
*  2.  Nothing  is  more  pleasing  to  God  than  fair  and  honest 
dealing,  nor  more  necessary  to  make  us  and  our  devotions  accept- 
able to  him  ;  A  just  weight  is  his  delight.  He  himself  goes  by  a 
jvst  weight,  and  holds  the  scale  of  judgment  with  an  even  hand, 
and  therefore  is  pleased  with  those  that  are  herein  followers  of 
him.  A  balance  cheats,  under  pretence  of  doing  rightmost  exacllv, 
and  therefore  is  the  greater  abomination  to  God. 

2.  When  pride  cometh,  then  cometh  shame:  but 
with  the  lowly  is  wisdom. 

Observe,  1.  How  he  that  exalts  himself  is  here  abased,  and 
contempt  put  upon  him;  When  pride  comes,  then  comes  shame. 
Pride  is  a  sin  which  men  have  reason  to  be  themselves  ashamed  of; 
it  is  a  shame  to  a  man  who  springs  out  of  the  earth,  who  lives 
upon  alms,  depends  upon  God,  and  has  forfeited  all  he  has,  to 
he  proud.  It  is  a  sin  which  others  crv  out  shame  on,  and  look 
«pon  with  disdain  ;  he  that  is  haughty  makes  himself  contemp- 
\o„.  12.5 


tible;  it  is  a  sin  for  which  God  often  brings  men  down,  as  he 
did  Nebuchadnezzar  and  Ilerod,  whose  ignominy  immediately 
attended  their  vainglory  ;  for  (iod  resists  the  proud,  contradicts 
theta,  and  counterworks  llicni,  in  the  thing  they  are  proud  of, 
Isa.2.  ll,&c. 

2.  IIow  he  that  liund)lcs  himself  is  here  exalted,  and  a  high 
character  is  given  hiiii ;  as  with  the  proud  there  is  folly,  and  will 
be  shame,  so  tcilh  the  lowly  there  is  wisdom,  and  will  lie  honour, 
for  a  man's  wisdom  gains  him  respect,  and  makes  his  face  to  shine, 
before  men  ;  or  if  any  be  so  base  as  to  trample  upon  the  humble, 
Ciod  will  give  them  grace,  which  will  be  their  glorv.  Considering 
how  safe,  and  quiet,  and  easy,  they  are,  that  aiv  of  a  hun)ble 
spirit,  what  communion  they  have  with  God,  and  comfort  in 
themselves,  we  will  say,   With  the  lowly  is  tvisdnm. 

3.  Tiie  integrity  of  the  upright  sliall  guide  them: 
bnt  the  perverseness  of  transgressors  shall  destroy 
them. 

It  is  not  only  promised  that  God  will  guide  the  upright,  and 
threatened  that  he  will  destroy  the  transgressors,  but,  that  we 
may  be  the  more  fully  assured  of  both,  it  is  here  represented  as 
if  the  nature  of  the  thing  were  such  on  both  sides,  that  it  would 
do  it  itself. 

l.The  integrity  of  an  honest  man  will  itself  be  his  guide,  in 
the  way  of  duty  and  the  way  of  safety.  His  principles  are  fixed, 
his  rule  is  certain,  and  therefore  his  way  is  plain  ;  his  sincerity  keeps 
him  steady,  and  he  needs  not  tack  about  every  time  the  wind 
turns,  having  no  other  end  to  drive  at  than  to  keep  a  good  con- 
science.    Integrity  and  vprighltiess  will  preserve  men,  Ps.  25.21. 

2.  The  iniquity  of  a  bad  man  will  itself  be  his  ruin.  As  the 
plainness  of  a  good  man  will  be  his  ])roteclion,  though  he  is  ever 
so  much  exposed,  so  the  perverseness  of  sinners  will  be  their 
destruction,  though  they  think  themselves  ever  so  well  fortified. 
They  shall  fall  into  pits  of  their  own  digging,  c/i.5.22. 

4.  Riches  profit  not  in  the  day  of  wrath :  but 
righteousness  deliverelh  from  death. 

Note,  1.  The  day  of  death  will  be  a  day  of  wrath;  it  is  a  mes- 
senger of  God's  wrath;  therefore,  when  Moses  had  meditated  on 
man's  mortality,  he  takes  occasion  thence  to  admire  the  power  of 
God's  auger,  Ps.  90. 11.  It  is  a  debt  owing,  not  to  nature,  but  to 
God's  justice.  After  death,  the  judgment,  and  that  is  a  day  of 
wrath.  Rev.  6.  17. 

2.  Riches  will  stand  men  in  no  stead  in  that  day ;  they  will 
neither  put  by  the  stroke,  nor  ease  the  pain,  much  less  take  out 
the  sting;  what  profit  will  this  world's  birth-rights  be  of  then? 
In  the  day  of  public  judgments,  riches  often  expose  men  rather 
than  piotect  them,   Ezek.7. 19. 

3.  it  is  righteousness  only  that  w  ill  deliver  from  the  evil  of  death; 
a  good  conscience  w  ill  make  death  easy,  and  take  off  the  terror  of 
it ;  it  is  the  privilege  of  the  righteous  only  not  to  be  hurt  of  the 
second  death,  and  so  not  much  hurt  by  the  first. 

5.  The  righteousness  of  the  perfect  shall  direct 
his  way :  but  the  wicked  shall  fall  by  his  own 
wickedness.  6.  The  righteousness  of  the  upright 
shall  deliver  them :  but  transgressors  shall  be  taken 
in  f/ieir  own  naughtiness. 

These  two  verses  are,  in  effect,  the  same,  and  both  to  the  same 
purport,  with  v. 3,  For  the  truths  are  hero  of  such  certainty  and 
weight,  that  they  cannot  be  too  often  inculcated.  Let  us  govern 
ourselves  by  these  principles. 

1.  That  the  ways  of  religion  are  plain  and  safe,  and  in  them 
we  may  enjoy  a  holy  security.  A  living  principle  of  honesty  and 
grace  will  be,  (1.)  Our  best  direction  in  the  right  way,  in  every 
doubtful  case,  to  say  to  us,  This  is  the  icay,  walk  in  it.  He  that 
acts  without  a  guide  looks  right  on,  and  sees  his  way  before  him. 
(2.)  Our  best  deliverance  from  every  false  way  ;  The  rigkteousneju 
of  the  upright  shall  be  armour  of  proof  to  them,  to  deliver  them 


PHOVEIIBS.  XI, 


Tlie  Kigliieoifs  excli!>ively  fini)py. 


from  Ihe  alluremenls  of  the  Devif  and  the  w^rld,  and  from  their 
menaces. 

2.  The  ways  of  wickeilncss  are  (tangeroiis  and  desftroctive ; 
The  wicked  shall  fall  into  nikerv  and  ruin  b>j  their  own  wickedness, 
irtd  he  taken  in  their  ou-71  naughtiness  as  in  a  snare;  O Israel, 
thou  hast  destroyed  thi/self.  Their  sin  \vill  be  tlieir  pnnisiiment ; 
that  very  thing  by  which  they  contrived  to  shelter  themselves 
Hill  make  agamst  them. 

7.  When  a  wicked  man  dietli,  A/s  expectntion 
shall  perish:  and  the  hope  of  unjust  wen  peiisheth. 

Note,  l.Evcii  wicked  men,  while  they  jive,  may  keep  up  a 
confident  expectation  of  a  hap|>rness  when  they  die,  or  at  least  a 
happiness  in  this  world.  The  hypocrite  has  his  ho|ie,  in  which 
he  wraps  himself  as  the  spitier  in  her  wel);  the  worldling;  expects 
great  mailers  from  his  wealth,  he  calfs  it  ffoods  laid  vp  for  many 
years,  and  hopes  to  take  his  ease  in  it,  and  to  be  merry;  but  in 
death  their  expectation  will  be  frustrated,  the  worldling  must  leave 
this  world  which  he  expected  to  continne  in,  and  the  hypocrite 
will  come  short  of  that  world  which  he  expected  to  renioTe  to, 
Job,  27.  8. 

2.  It  it  win  be  the  great  aggravation  of  iTie  misery  of  wicked 
people,  that  their  hopes  will  sink  into  despair  then  when  they 
expect  them  to  be  crowned  with  fruition.  When  a  godly  man 
dies,  his  expectations  are  out-done,  and  all  his  fears  vanish  ;  hut 
when  a  wicked  man  dies,  his  expectations  are  dashed,  dashed  to 
pieces,  in  that  very  day  his  thoughts  perish,  with  which  he  had 
pleased  himself,   his  hopes  vanish. 

8.  The  righteous  is  delivered  out  of  trouble,  and 
the  cricked  cometh  in  his  stead. 

As  always  in  death,  so  sometimes  in  life,  the  righteons  are 
remarkably  favoured,  and  the  wicked  crossed. 

l.Good  people  are  helped  out  of  the  distresses  which  they 
fhought  thcni'sehcs  lost  in,  and  their  feet  are  set  in  a  large  room, 
i*s.  66. 12. — 3t.  t9.  God  has  fount!  out  a  way  to  deliver  his  peo- 
ple, when  tliev  have  despaired,  and  their  enen)ies  have  triumphed, 
as  if  the  wililerness  had  shut  them  in. 

2.  The  wicked  have  fallen  into  the  distresses  which  they  thought 
theiiisrlvcs  far  fronr,  nay,  which  they  had  been  instrumental  to 
firing  the  nghteons  nito,  so  that  they  seem  to  come  in  their  stead, 
as  a  ransom  for  the  just.  Mordecai  is  saved  from  the  gallows, 
Daryicl  from  the  lion's  den,  and  Peter  from  the  prison  ;  and  their 
persrcutois  come  in  tlieir  stead.  The  Israelites  are  delivered  out 
of  the  Red  sea,  and  the  [•IgNpiians  drowned  in  it.  So  precious  are 
ti'.e  saints  in  God's  e\e,  that  he  gives  men  for  them,  Isa.  43.3,4. 

f).  An  hypociite  with  Iiis  mouth  destroyeth  his 
neiglil)()ur:  hut  ihroiigli  knowledge  shall  the  just 
he  delivered. 

Here  is,  1.  Hypocrisy  (fesi^nnig  ill.  It  is  not  only  the  murderer 
with  his  swnrd,  liiil  Ihe  hifpacrite  nilh  his  mouth,  that  destroys 
Ills  nrii/h/x/iir,  deciiNint;  liiiii  into  sin,  or  into  mischief,  bv  Ihe 
specious  pretences  of  kindness  and  good-will.  Death  and  life 
ore  in  the  power  of  the  ton'ii:e,  but  no  tongue  more  fatal  than  the 
flattering  tongue. 

2.  Honesty  defeating  the  design,  and  escapingthe  snare ;  7'hrouyh 
knniclrdye  of  Ihe  devices  of  Satan  shall  the  jnst  be  delivered  from 
the  snares  which  Ihe  hypocrite  has  laid  for  him  ;  seducers  shall  not 
deceive  the  elect.  By"  the  knou  ledge  of  God  and  the  scriptures, 
and  their  own  hearls,  shall  Hie  just  be  delivered  from  those  that 
lie  in  wait  to  deceive,  and  so  to  destroy,   Rom.  16,18,19. 

10.  When  it  gocth  well  with  the  righteous,  the 
city  rejoiceth :  and  wlien  the  wicked  perish,  there 
IS  shouting.  II.  By  the  blessing  of  the  upright 
the  city  is  e,\alted  :  but  it  is  overthrown  by  the 
mouth  of  llip  wicked. 

ft  IB  here  observed, 

l.That  good  men   are  gpnrrall\    wfli-lii  loved  by  their  neigh- 


bours, but  no  body  cares  for  wicked  people.    (1.)  ''  **  '""I'^i  'liere 
a  re  some  few  llial  are  enemies  to  llie  righteous,  that  are  ))rejndicetl 
against  God  and  godliness,  and  are  therefore  vexed  to  see  good  men 
in  power  and   prosperity  ;  but  all  indifferent  persons,  even   those 
that  have  no  great  stock  of  religion  thenisclves,  have  a  good  word  ' 
for   a    good   man;    and    therefore   when   it  goes   well  iritk   the' 
righteous,  when  Ihey  are  advanced,  and  put  into  a  capacity  of  doing^ 
good  according  to  their  desire,   it  is  so  much   the    belter  for  all' 
about  them,  and  the  city  rejoices.   For  the  honour  and  encourage- 
ment of  virtue,  and  as  it  is  the  accomplishment  of  the  promise  of 
God,  we  should  be  glad  to  see  virtuous  men  prosper  in  the  world, 
and  brought  into  reputation.     (2.)  Wicked  people  may,  perhaps, 
have  here  and  there  a  well-wisher  among  those  who  are  altogellier 
such  as  themselves,  but  among  the  generality  of  their  neighbours 
Ihev  get  ill-will,  they  may  be  feared,   but  they  are  not  loved,  and 
therefore  wheti  they  perish,  there  is  shotiting ;  every  body  takes  a 
pleasure  in  seeing  them  disgraced,  and  disarmed,   removed  out  of, 
places  of  trust  and  power,  chased  out  of  the  world,  and  wishes  no 
greater  loss  may  come  to  the  town,  the  rather  because  they  hope 
the  righteous  may  come  in  their  stead,  as  they  into  trouble  instead 
of  the  righteous,  i'.8.     Let  a  sense  of  honour  therefore  keep  us  in 
the  paths  of  virtue,   that  we  may  live  desired   and   die  lamented, 
and  not  be  hissed  off  the  stage.  Job,  27.23.  Ps.52.6. 

2.  That  there  is  good  reason  for  this,  because  those  that  are 
good  do  good,  but  (as  sai'h  the  proverb  of  the  ancients)  wichednest 
proceeds  from  the  wicked.  (1.)  Good  men  are  pvblic  blessings — ■ 
Vir  bonus  est  commune  honvm.  By  the  blessing  of  the  vpright, 
the  blessings  with  which  they  are  blessed,  which  enlarge  their 
sphere  of  usefulness;  bv  the  Idessings  with  which  they  bless  their 
neighbours,  their  advice,  their  example,  their  priyers,  and  all  the 
instances  of  their  serviceableness  to  Ihe  public  interest;  by  Ihe 
blessings  with  which  God  blesses  others  for  their  sake;  by  these 
the  city  is  exalted,  and  made  more  comfortable  to  the  inhabilanls, 
and  more  considerable  among  its  neighbours.  (2.)  Wicked  n)eii 
are  public  nuisances  ;  not  only  the  bMrth.?ns,  but  the  plagues,  of 
their  generation  ;  the  city  is  overthrown  by  the  mouth  of  the  wicked, 
whose  evil  communications  corrupt  good  manners,  are  enough  to 
debauch  a  town,  to  m'm  virtue  in  it,  and  bringdown  the  judgments 
of  God  upon  it. 

12.  He  that  is  void  of  wisdom  despiseth  his 
neighbour:  but  a  man  of  understanding  holdeth 
his  peace.  13.  A  tale-bearer  revealeth  secrets: 
but  he  that  is  of  a  faithful  spirit  concealeth  the 
matter. 

Silence  is  here  recommended  as  an  instance  of  trtie  friendship, 
and  a  preservative  of  it,  and  therefore  an  evidence,  1.  Of  wisdom, 
A  man  of  tmderstanding,  that  has  rule  over  his  own  spirit,  if  he  be 
provoked,  holds  his  peace,  that  he  neither  give  vent  to  his  passion, 
nor  kindle  Ihe  passion  of  others,  bv  any  opprobrious  language  or 
peevish  reflections.  2.  Of  sincerity;  He  that  is  of  a  faithful 
spirit,  that  is  true,  not  ontv  to  his  own  promise,  but  to  the  inleresi 
of  his  friend,  lie  conceals  every  matter,  which,  if  divulged,  may 
turn  to  the  prejudice  of  his  neiiihhour. 

This  ]irudent  friendly  concealment  is  here  opposed  to  two  very 
bad  vices  of  the  tonaue:  (1.)  Speakhig  scornfully  of  a  man  to  bi3 
face;  He  that  is  void  of  leisdom  discovers  his  folly  by  this;  he 
despises  his  neighbour,  calls  him  Ilaeo,  and  Thou  fool,  upon  the 
least  provocation,  and  tramples  upon  him  as  not  worthy  to  be  set 
with  the  dogs  of  his  flock.  He  Hntiervalucs  himself,  who  tliHS 
unfiervalues  one  that  is  made  of  the  same  mould.  (2.)  Speaking 
spitefully  of  a  man  behir.d  his  back  ;  A  tale-hearer,  lliat  carries 
all  the  stories  he  can  pick  up,  true  or  false,  from  bou'se  to  house, 
to  make  mischief  and  sow  discord,  he  reveals  srcrf7.v  which  he  has 
been  intrusted  with,  and  so  breaks  the  laws,  and  ''orfeils  all  the 
privileges,  of  friendship  and  conversation. 

14.  Where  no  counsel  is,  the  people  fall:  but  in 
the  multitude  of  counsellors  l/iere  is  safety. 

Here  ia,   1.  The  bad   omen  of  a  kingdom's  ruin;    Wkt'e  d» 


PROVERBS,  XI.  The  Righteous  exclusively  Happy. 


eowuel  is,  no  consultation  at  all,  but  every  thing  done  rashly,  or 
no  prudent  consultaSion  for  the  common  good,  but  only  caballing 
for  parlies  and  divided  interests,  t/ie  jieople  Jail,  crumble  into 
factions,  fall  to  pieces,  fall  together  by  the  ears,  and  fail  an  easy 
prey  to  their  common  enemies.  Councils  of  war  are  necessary  to 
the  operations  of  war;  two  eyes  see  more  than  one;  and  mutual 
advice  is  in  order  to  mutual  assistance. 

2.  The  good  presage  of  a  kingdom's  prosperity ;  In  the  multitude 
of  counsellors  that  see  their  need  one  of  another,  and  act  in  con- 
cert, and  with  concern  for  the  public  welfare,  there  is  safety;  for 
what  prudent  methods  one  discerns  not,  another  may.  In  our 
private  affairs  we  shall  often  find  it  to  our  adv.antagc  to  advise 
with  many  ;  if  liicy  agree  in  their  advice,  our  way  will  be  the  more 
clear ;  if  they  differ,  we  shall  hear  what  is  to  be  said  on  all  sides, 
and  be  the  better  able  to  determine. 

15.  He  that  is  surety  for  a  stranger  shall  stnart 
for  it:  and  lie  that  hateth  suretiship  is  sure. 

Here  we  are  taught, 

1.  In  general,  that  we  may  not  use  our  estates  as  we  will;  he 
that  gave  iheiii  ;.)  us  has  reserved  himself  a  power  to  direct  us  how 
we  shall  use  lh'«"'i ;  for  they  are  not  our  own,  we  are  but  stewards ; 
and  further,  thi^.God  in  his  law  consults  our  interests,  and  teaches 
us  that  charity  which  begins  at  home,  as  well  as  that  which  must 
not  end  there.  There  is  a  good  husbandry,  which  is  good  divinity, 
and  a  discretion  in  ordering  our  affairs,  which  is  part  of  the 
character  of  a  good  man,  Ps.  112.  a.  Every  man  must  be  just  to 
his  family,  else  he  is  not  true  to  his  stewardship. 

2.  In  particular,  that  we  must  not  enter  rashly  into  suretiship; 
(1.)  Because  there  is  danger  of  bringing  ourselves  info  trouble  by 
it,  and  our  families  too,  when  we  are  gone;  He  that  is  surely  for 
a  stranger,  for  any  one  that  asks  him,  and  promises  hi;a  to  be 
bound  for  him  another  time,  for  one  whose  person  perhaps  he 
knows,  and  thinks  he  kno«s  his  circumstances,  but  is  mistaken, 
he  shall  smart  for  it,  Contritione  conterctiir — He  shall  be  certainly 
and  sadly  crushed  and  broken  by  it,  and  perhaps  become  a  bank- 
ruj)t.  Our  Lord  Jesus  was  Surety  for  us  when  we  were  strangers, 
nay,  enemies,  and  he  smarted  for  it;  it  pleased  the  Lord  to  bruise 
him.  (2.)  Because  he  that  resolves  against  all  such  suretiship 
keeps  upon  sure  grounds,  which  a  man  may  do,  if  he  lake  care  not 
to  launch  out  any  further  into  business  than  his  own  credit  will 
carry  him,  so  that  he  needs  not  ask  others  to  be  bound  for  him. 

IG.  A  gracious  woman  retaineth  honour:  and 
strong  men  retain  riches. 

Here,  1.  It  is  allowed  that  strong  wen  retain  riches;  that  those 
who  bustle  in  the  world,  who  are  men  of  spirit  and  interest,  and 
are  able  to  make  their  part  good  against  all  who  stand  in  their 
way,  are  likely  to  keep  what  they  have,  and  to  get  more  ;  while 
those  who  are  weak  are  preyed  upon  bv  all  about  them. 

2.  It  is  taken  for  granted,  that  a  gracious  woman  is  as  solicitous 
to  ))reserve  her  reputation,  for  wisdom  and  modesty,  humility  and 
courtesy,  and  all  those  other  graces  that  are  the  true  ornaments  of 
her  sex,  as  strong  men  are  to  secure  their  estates ;  and  those  women 
who  are  truly  gracious,  will,  in  like  manner,  effectually  secure  their 
honour  bv  their  prudence  and  good  conduct.  A  gracious  woman 
is  as  honourable  as  a  valiant  man,  and  her  honour  is  as  sure. 

17.  The  merciful  man  doeth  good  to  his  own 
soul:  but  he  that  is  cruel  troubleth  his  own  flesh. 

It  is  a  common  principle.  Every  one  for  himself;  Proximns 
egomet  mihi — None  so  near  to  me  as  myself.  Now,  if  this  be 
rightly  understood,  it  will  be  a  reason  for  the  cherishing  of 
gracious  dispositions  in  ourselves,  and  the  crucifying  of  corrupt 
ones.  We  are  friends  or  enemies  to  ourselves,  even  in  respect  of 
present  comfort,  according  as  we  are,  or  are  not,  governed  by 
religious  principles. 

1.  A  merciful,  tender,  good-humoured,  man,  doeth  good  to  his 
own  soul,  makes  and  keeps  himself  easy;  he  has  the  pleasure  of 
doing  his  duty,  and  contributing  to  the  comfort  of  those  that  are  to 
turn  as  Ms  own  soul;  for  we  arc  members  one  of  aiwtlier.      He  tha* 


watci-s  others  with  his  temporal  good  thines,  God  will  water  him 
with  his  spiritual  blessings,  which  he  will  find  to  do  the  l.pst  good 
to  his  own  soul.  See  Isa.  68.  7,  Ac.  Jf  thou  hide  not  thine  et/es 
from  thine  oicn  flesh,  but  do  good  to  others  as  to  lh\self ;  if  tlioii 
do  good  with  thine  own  soul,  and  draw  that  out  to  the  huugry, 
thou  doest  good  to  thy  own  soul;  for  the  Lord  shall  sati.fy  llii/ 
soul,  and  make  fat  thy  bones.  Some  make  it  part  of  the  character 
of  a  merciful  man,  that  he  will  make  n)uch  of  himself;  that  dis- 
position which  inclines  him  to  be  charitable  to  others,  will  olilio-e 
him  to  allow  himself  also  that  which  is  convenient,  and  to  enjoy 
the  good  of  all  his  labour.  We  may  by  the  snnl  understand  the 
inward  man,  as  the  apostle  calls  it,  and  then  it  teaches  us,  that 
the  first  and  great  act  of  mercy,  is,  to  provide  well  for  our  own 
souls  the  necessary  supports  of  the  spiritual  life. 

2.  A  cruel,  froward,  ill-natured,  man,  troubles  his  own  flesh, 
and  so  his  sin  becomes  his  punishment;  he  starves,  and  dies,  for 
want  of  what  tie  has,  because  he  has  not  a  heart  to  use  it,  either 
for  the  good  of  others,  or  for  his  own.  He  is  vexatious  to  his 
nearest  relations,  that  are,  and  should  be,  to  him  as  his  own  flesh, 
Eph.5.  29.  Envy,  and  malice,  and  greediness  of  the  world,  are 
the  rottenness  of  the  bones,  and  the  consumption  of  the  flesh. 

18.  The  wicked  workelh  a  deceitful  work:  but 
to  him  that  soweth  righteousness  shall  be  a  sure 
reward. 

Note,  1.  Sinners  put  a  most  fatal  cheat  upon  themselves;  The 
wicked  works  a  deceitful  work,  builds  himself  a  house  upon  tlie 
sand,  which  will  deceive  him  when  the  storm  comes;  promises 
himself  that  by  his  sin  which  he  will  never  gain ;  nav,  it  is 
cutting  his  throat  when  it  smiles  upon  him.  Sin  deceived  me, 
and  by  it  slew  me. 

2.  Saints  lay  up  the  best  secuiities  for  themselves ;  He  that  sows 
righteousness,  that  is  good,  and  makes  it  his  business  to  do  good, 
with  an  eye  to  a  future  recompencc,  he  shall  have  a  sure  reward; 
it  is  made  as  sure  to  him  as  eternal  truth  can  make  it.  If  the 
seedness  fail  not,  the  harvest  shall  not,  Gal.  6.8. 

19.  As  righteousness  tendeth  to  life  :  so  he  that 
pursueth  ev\\  pursueth  it  to  his  own  death. 

It  is  here  shewed  that  righteousness,  not  onlv  by  the  divine 
judgment,  will  end  in  life,  and  wickedness  in  death,  but  that 
righteousness,  in  its  own  nature,  has  a  direct  tendency  to  life,  and 
wickedness  to  death. 

1.  True  holiness  is  true  happiness;  it  is  a  preparative  for  if,  a 
pledge  and  earnest  of  it.  Righteousness  inclines,  disposes,  and 
leads,  the  soul  to  life. 

2.  In  like  manner,  they  that  indulge  themselves  in  sin  are 
fitting  themselves  for  destruction.  The  more  violent  a  man  is  in 
sinful  pursuits,  the  more  eagerly  bent  he  is  upon  his  own  destruc- 
tion ;  he  awakens  it  when  it  seemed  to  slumber,  and  hastens  it 
when  it  seemed  to  linger. 

20.  They  that  are  of  a  frovvard  heart  are  abomi- 
nation to  the  Lord:  but  such  as  are  upright  in 
their  way  are  his  delight. 

It  concerns  us  to  know  what  God  hates,  and  what  he  loves, 
that  we  may  govern  ourselves  accordingly;  may  avoid  his  dis- 
pleasure, and  recommend  ourselves  to  his  favour.  Now  here  we 
are  told, 

1.  That  nothing  is  more  offensive  to  God  than  hypocrisy  and 
double-dealing,  for  "iiat  is  signified  by  the  word  which  we  translate 
frowardness,  pretending  justice,  but  intending  wrong;  walking  in 
crooked  ways,  to  avoid  discovery.  Those  are  of  a  froward  heart 
who  act  in  contradiction  to  that  which  is  good,  under  a  profession 
of  that  w  hich  is  good ;  and  such  are,  more  than  any  sinners,  an 
abomination  to  the  Lord,  Isa.  65.  5. 

2.  That  nothing  is  more  pleasing  to  God  than  sincerity  and  plain- 
dealing;  Such  as  are  upright  in  their  way,  such  as  aim  and  act 
with  integrity,  such  as  have  their  conversation  in  the  world  in 
simplicity  and  godly  sincerity,  not  with  fleshly  wisdom,  these  God 


PRO  VERBS,  XL 


The  Praise  of  Liberality. 


dcfiglils  in,  lliese  fie  rvcn  boasts  of,  (Hast  thou  considered  iin/  ser- 
^atil  Job?)  ami  will  have  us  to  admire ;  Beholdan  Israelite  indeed! 

21.  Though  hand^om  in  hand,  the  wicked  shall 
not  be  unpunished  :  but  the  seed  of  the  righteous 
shall  be  delivered. 

1.  That  confederacies  in  sin  shall  certainly  be  broken,  and  shall 
not  avail  to  protect  the  sinners ;  Thnngli.  hand  join  in  hand,  though 
there  are  many  that  concur  by  their  jiraetice  to  keep  wickedness 
in  countenance,  and  engiig;e  to  slaiid  bv  one  another  in  defending 
it  against  all  the  attacks  of  \  irUie  and  justice,  though  they  arc  in 
league  for  the  support  and  propagation  of  it,  though  vickcd  chil- 
dren tread  in  the  steps  of  their  wicked  parents,  and  resolve  to  keep 
up  the  trade,  in  defiance  of  religion,  yet  all  this  will  not  protect 
them  from  the  justice  of  God,  they  shall  not  be  held  guiltless;  it 
will  not  excuse  lliem  to  say  that  they  did  as  the  most  did,  and  as 
their  company  did,  lliey  shall  not  be  vnpvnished ;  witness  the  flood 
that  was  brought  opon  a  whole  world  of  nngodly  men.  Their 
number,  and  strength,  and  unanimity  in  sin,  will  stand  them  in  no 
stead  when  the  day  of  vengeance  comes. 

2.  That  entails  of  religion  shall  certainly  be  blessed ;  The  seed  of 
the  rightemts,  that  follow  the  steps  of  Iheir  righteousness,  though 
they  may  fall  into  trouble,  shall,  in  due  lime,  be  delivered. 
Though  justice  may  tome  slowly  to  punish  the  wicked,  and  mrrcv 
may  come  slowly  to  save  the  righteous,  vet  both  will  come  surclv. 
Sometimes  thnseedof  Ihr  lightftius,  though  lliev  are  not  llicniselves 
righteous,  are  delivere<l  for  the  sake  of  their  godly  ancestors,  as 
Israel  often,  and  the  seed  of  David. 

22.  As  a  jewel  of  gold  in  a  switie's  snont,  so  is  a 
fair  woman  which  is  without  discretion. 

By  discretion  here  we  must  understand  religion  and  grace,  a 
lru«  taste  and  relish  (so  the  word  signifies)  of  the  honours  and 
pleasures  that  attend  an  nnspotled  virtue;  so  that  a  woman 
uilhout  discretion  is  a  woman  of  a  loose  and  dissolute  con- 
feisation;  and  then  observe, 

1.  It  is  taken  for  granted  here,  that  beauty  and  comeliness  of 
body  are  as  a  jewel  of  gold,  a  thing  very  valuable,  and,  where 
there  is  wisdom  and  grace  to  guard  against  the  temptations  of  it, 
it  is  a  great  ornament.  Gralior  est  jndchro  venicns  de  corporc 
virtus — Virtue  apjycars  pecnliarti/  graceful  wlic7i  associated 
with  beauty.  A  foolish  wanton  woman,  of  a  light  carriage,  is 
fitly  compared  to  a  swine,  though  she  be  ever  so  handsome, 
wallowing  in  the  mire  of  filthy  lusts,  with  which  the  mind  and 
conscience  arc  defiled,  and,  though  washed,  returning  to  then.. 

2.  It  is  lamented  that  beauty  should  be  so  abusefl  as  it  is  by 
those  that  hai-e  not  modesty  with  it;  it  seems  ill-bestowed  upon 
them;  it  is  quite  misplaced,  as  a  jewel  in  a  swine's  snout,  with 
which  he  routs  in  the  dunghill ;  if  Ijeaiity  be  not  guarded  by  virtue, 
the  virtue  is  exposed  by  llie  beauty.  It  may  be  applied  to  all 
other  bodily  endowments  and  accomplishments;  it  is  pity  that 
Ihose  should  have  them  who  ha\e  not  discretion  to  use  themvvell. 

2.3.  The  desire  of  the  righteous  is  only  good  : 
Ifut  the  expectation  of  the  wicked  is  wrath. 

This  tells  us  what  the  desire  and  expectation  of  the  righteous, 
and  of  the  wicked,  are,  and  how  they  will  ])rove  ;  what  they  would 
have,  and  what  they  shall  have. 

■.  ^'  ■^'"^  righteous  would  have  </oo(/,  only  good;  all  they  desire, 
Is,  that  It  may  gi)  well  with  all  about  them;  thev  wish  no"  hurt  to 
any,  but  happiness  to  all ;  as  to  themselves,  their  desii-e  is  not  to 
gratify  any  evil  lust,  hut  to  obtain  the  favour  of  a  good  God,  and 
10  preserve  the  peace  of  a  good  conscience;  and  good  thev  shall 
have,  that  good  which  they  desire,   Ps.  37.  4. 

2.  The  wicked  wouhl  have  lerath,  Ihev  desire  the  woeful  day, 
that  God's  judgments  may  gratify  their  passion  and  revenge,  may 
remove  those  that  stand  in  Iheir  way,  and  that  they  may  make  aii 
advantage  to  themselves  by  fisliiiig  in  Iroubled  waters;  and  wrath 
they  shall  have,  so  shall  their  doom  be;  ihey  expect  and  desire 
mischief  to  others,  but  it  shall  return  upon  themselves;  as  they 
loved  cursing  they  shall  have  enough  of  if. 


•24.  There  is  that  scatteretli,  and  yet  increaseth  ; 
and  there  is  tlial  withholdeth  more  than  is  meet, 
but  it  tendetli  to  poverty. 

Note,  1.  A  man  may  grow  rich  by  prudently  spending  what  be 
has;  may  scatter  in  works  of  piety,  charity,  and  generosity,  and: 
yet  may  increase;  nay,  by  that  means  may  increase,  as  the  corn' 
is  increased  by  being  sown.  By  cheerfully  using  what  we  have,: 
our  spirits  are  exhilarated,  and  so  filled  for  the  business  we  have 
to  do;  by  minding  which  closely,  what  we  have  is  increased;  it 
gains  a  reputation  which  contributes  to  the  increase.  But  it  is 
especially  to  be  ascribed  to  God  ;  he  blesses  the  giving  hand,  and 
so  makes  it  a  getting  hand,  2Cor.  9. 10.  Give,  and  it  shall  be 
given  you. 

2.  A  man  may  grow  poor  by  meanly  sparing  what  he  ha.s, 
withholding  more  than  is  meet,  not  paxing  just  debts,  not  rclieyintj 
the  poor,  not  providing  what  is  convenient  for  the  family,  not 
allowing  necessary  cxpences  for  the  preservation  of  the  goods; 
this  tends  to  poverty;  it  cramps  men's  ingenuity  antl  industry, 
weakens  Iheir  interest,  fieslroys  their  credit,  and  forfeits  the 
blessing  of  God  :  and  let  ixien  be  ever  so  saving  of  what  thev  have, 
if  God  blast  it,  and  blow  upon  it,  it  comes  to  nothing;  a  fire  not 
blown  shall  consume  it,  Hag.  1.6,  9. 

2.5.  The  liberal  soul  shall  be  inade  fal :  and  he 
that  watereth  shall  be  watered  also  himself. 

So  backward  we  are  to  works  of  charity,  and  so  ready  to  think 
that  giving  undoes  iis,  that  we  need  to  have  it  very  much  pressed 
upon  US,  how  much  it  is  for  our  ow  n  advantage  to  (]o  good  to 
others,  as  before,   v.  17. 

1.  We  shall  have  the  comfort  of  it  in  our  own  bosoms;  The 
liberal  snul,  the  soul  of  blessing,  that  prays  for  the  afflicted,  and 
|)rovides  for  them,  that  scatters  blessings  with  gracious  lips  and 
generous  hands,  that  snul  shall  be  made  fat  with  true  pleasure, 
and  enriched  with  more  grace. 

2.  We  shall  have  the  recompence  of  it  both  from  God  and 
man  ;  He  that  waters  others  with  the  streams  of  his  bounty,  shall 
be  also  ivatered  himself;  God  will  certainly  relnrn  it  in  the  de\ys, 
in  the  plentiful  showers,  of  his  blessing,  which  he  will  pour  out,  till 
there  be  not  room  enough  to  receive  it,  Mai.  3. 10.  Men  that  havj 
any  sense  of  gratitude  will  return  it  if  there  be  occasion  ;  the 
merciful  shall  find  mercy,  and  the  kind  b«  kindly  dealt  with. 

3.  AVe  shall  be  enabled  still  to  do  yet  more  good  ;  He  that  waters, 
even  he  shall  be  as  rain,  so  some  read  it;  he  shall  be  recruited  as 
the  clouds  are,  which  return  after  the  rain,  and  shall  be  further 
useful  and  acceptable,  as  the  rain  to  the  new-mown  grass.  He 
that  teaches  shall leai7i,  so  the  Chaldee  reads  it;  he  that  uses  his 
knowledge  in  teaching  others,  shall  himself  be  taught  of  God;  to 
him  that  has,  and  uses  what  he  has,  more  shall  be  given. 

26.  He  that  withholdeth  corn,  the  people  shall 
curse  him  :  but  blessing  shall  be  upon  the  head  of 
him  that  selleth  it. 

See  here,  1.  What  use  we  are  to  make  of  the  gifts  of  God's 
bounty;  we  must  not  hoard  them  U|)  merely  for  our  own  advan- 
tage, that  we  may  be  enriched  by  tliem,  but  we  must  bring  them 
forth  for  the  benefit  of  others,  that  they  may  be  supported  and 
maintained  by  them.  It  is  a  sin,  when  corn  is  dear  and  scarce,  to 
withhold  it,  in  hopes  that  it  will  still  grow  dearer,  so  to  keep  up 
and  advance  the  market,  when  it  is  already  so  high,  that  the  [)iior 
suffer  by  it;  and  at  such  a  time  it  is  the  duty  of  those  thut  have 
stocks  of  corn  by  them  to  consider  the  poor,  and  to  be  willing  to 
sell  at  the  market-price,  to  be  content  with  moderate  profit,  and 
not  aim  to  make  a  gain  of  God's  judgments.  It  is  a  noble  and 
extensive  piece  of  cliarity,  for  those  that  have  stores  wherewithal 
to  do  it,  to  help  to  keep  the  markets  low  when  the  price  of  our 
commodities  grows  excessive. 

2.  What  regard  we  are  to  have  to  the  voice  of  the  people  ;  we 
are  not  to  think  it  an  indifferent  thing,  and  not  worth  heeding, 
whether  we  have  the  ill  will  and  word,  or  the  good  will  and  word, 
I'f  out  neighbours,  Iheir  prayers  or  their  curses  ;  for  here  we  art 


PROVERBS,  XI,  XII.         The  Folly  and  Misery  of  Sinners. 


fn-jghi  to  <lrea(l  tlieir  curses,  and  forego  our  own  profit  ratlicr  than 
incur  llieiii ;  and  lo  court  their  blessings,  and  l>e  at  some  t'xpence 
to  purciia'ie  them.  Sometimes,  Vox  popuU  vox  Dei — Tlie  voice 
of  till'  people  is  the  voice  of  God. 

27.  He  that  diligently  seeketh  good  procureth 
favour:  but  he  tiiat  seeketli  mischief,  it  shall  come 
unto  him. 

Ohserve,  1.  Those  that  ai'e  industrious  to  do  good  in  the  world 
get  tliemselves  beh)ved  botli  with  God  and  man  ;  He  that  rises 
early  in  that  xeldch  is  good,  so  the  word  is  ;  that  seeks  opportunities 
of  servinp;-  his  friends,  and  relieving  the  poor,  and  lays  out  liimself 
therein,  he  procwvs /avour ;  all  about  him  love  him,  and  speak 
well  of  him,  and  will  be  ready  to  do  him  a  kindness;  and,  which 
is  belter  than  that,  belter  than  life,  he  has  God's  loving-kindness. 

2.  Those  that  are  industrious  to  do  mischief  are  preparing  ruin 
for  themselves;  it  shall  come  tinfo  them;  some  time  or  other  they 
will  be  paid  in  their  own  coin.  And,  observe,  seeking  mischief  is 
here  set  in  opposition  lo  seeking  good;  for  those  that  are  not 
doing  good  are  doing  hurt. 

28.  He  that  tfusteth  in  his  riches  shall  fall:  but 
the  righteous  shall  flourish  as  a  brancli. 

Observe,  1.  Our  riches  will  fail  us  when  we  are  in  the  greatest 
need;  He  that  irvsis  in  them,  as  if  thcv  would  secure  him  the 
favour  of  God,  and  be  his  protection  and  portion,  he  shall  fall,  as 
a  man  who  lays  his  weight  on  a  broken  reed,  which  will  not  only 
disappoint  him,  but  run  into  his  hand,  and  pierce  him. 

2.  Our  righteousness  will  stand  us  in  stead  when  our  riches  fail 
os;  The  righteous  shall  Ihen  flourish  as  a  branch,  the  branch  of 
righteousness;  like  a  tree  whose  lo:if  shall  not  wither,  Ps.  1.  3. 
Even  in  death,  when  riches  fait  men,  the  bonM  of  the  righteous 
thall  flourish  as  an  herb,  Isa.66.14.  When  those  that  take  root 
in  the  world  wither,  those  that  are  grafted  into  Christ,  and 
partake  of  his  root  and  fatness,  shall  be  fruitful  and  flourishing. 

29.  He  that  troubleth  his  own  house  shall 
inherit  the  wind:  and  the  fool  shall  be  servant  to 
the  wise  of  heart. 

Two  extremes,  in  the  management  of  family  affairs,  are  here 
condemned,  and  the  ill  consequences  of  them  foretold. 

1.  Carefulness  and  carnal  policy,  on  the  one  hand.  There  are 
those  that  bv  their  extreme  earnestness  in  pursuit  of  tlie  world, 
tlieir  anxietv  about  their  business,  and  f retfulness  about  their  losses, 
(heir  strictness  with  their  servants,  and  their  nig-gardliness  toward 
their  families,  trouble  their  own  houses,  and  give  continual  vexation 
fo  all  about  them;  while  others  think,  by  supporting  factions  and 
feuds  in  their  families,  which  are  really  a  trouble  to  their  houses, 
to  serve  some  turn  for  themselves,  and  either  to  get,  or  to  save,  by- 
it  ;  but  they  will  both  be  disappointed  ;  they  w  ill  inherit  the  wind. 
All  they  will  get  by  these  arts  will  not  only  be  empty  and  worth- 
less as  the  wind,  but  noisy  and  troublesome,  vanity  and  vexation. 

2.  Carelessness  and  want  of  common  prudence,  on  the  other 
kand.  He  that  is  a  fool  in  his  business,  that  either  minds  it  not, 
or  goes  awkwardly  about  it,  that  has  no  contrivance  and  consi- 
deration, he  not  only  loses  his  reputation  and  interest,  but  becomes 
a  servant  to  the  leise  in  heart:  he  is  impoverished,  and  forced  to 
work  for  his  living;  while  those  that  manage  wisely  raise  Ihem- 
Eelves,  and  come  to  have  dominion  over  him,  and  others  like  him. 
It  is  rational,  and  very  fit,  that  the  fool  should  be  servant  to  the 
icise  in  heart,  and,  upon  that  account,  among  others,  we  are 
bomid  to  submit  our  wills  to  the  will  of  God,  and  to  be  subject  to 
Lim,  because  we  are  fools,  and  he  is  infinitely  wise. 

30.  The  fruit  of  the  righteous  is  a  tree  of  life; 
and  he  that  winiieth  souls  is  wise. 

This  shews  what  great  blessings  good  men  are,  especially  those 
that  are  rminenily  wise,  to  the  ])laces  where  they  live,  and  there- 
tfiiT  how  much  to  be  valued. 

!.   The  righteous  are  as  trees  of  life;  the  frui's  of  l!.<ii-  pirtv 


and  charity,  their  instructions,  reproofs,  examples,  and  prayers, 
their  interest  in  heaven,  and  their  influence  upon  earth,  are  like 
the  fruits  of  lliat  tree,  precious  and  useful,  contributing  to  the 
support  and  nourishment  of  llio  spiritual  life  in  many;  tliev  arc 
the  ornaments  of  j)ara(iise,  f  iod's  church  on  earth,  for  whose  sake 
it  stands. 

2.  The  wise  are  something  more,  they  are  as  trees  of  luion - 
ledge,  not  forbidden,  but  cwivmanded,  knowledge.  He  that  is 
tvise,  by  communicating  his  wisdom,  wins  souls;  wins  u|>cn  llicm 
to  bring  ll.eni  in  love  with  God  and  holiness,  and  so  wins  them 
over  into  the  interests  of  God's  kingxlom  among  men.  The  wise 
are  said  to  turn  vmng  to  rigliteuusness,  and  that  is  the  same  with 
winning  souls  here,  Dan.  12.  3.  Abraham's  proselytes  are  called 
the  souls  that  lie  had  gotten.  Gen,  12.  5,  Tliey  that  would  win 
souls  have  need  of  wisdom  to  know  how  lo  deal  with  them;  and 
they  that  do  win  souls  shew  that  they  are  wise. 

31.  Behold,  the  righteous  shall  be  recompensed 
in  the  earth:  much  more  the  wicked  and  the 
sinner. 

This,  I  lliink,  is  tlis  only  on*  of  Sokynron's  proverbs  that  has 
that  note  of  attention  prefixed  to  it.  Behold!  which  intimates, 
that  it  contains  not  only  an  evident  truth,  which  may  be  beheld, 
but  an  eminent  truth,  which  must  l>e  considered. 

1.  Some  understand  both  parts  of  a  recom|Tence  in  displeasure; 
The  righteous,  if  they  do  amiss,  shall  be  punished  for  their 
offences  in  this  world  ;  much  more  shall  wi«ked  people  be  punished 
for  tlieir's,  which  are  conwnitted,  not  through  infirmity,  but  with 
a  high  hand.  If  judgment  begin  at  the  house  of  God,  what  yvill 
become  of  the  ungodly?  1  Pet.  4. 17,  18.  Luke,  23.  31. 

2.  I  rather  understand  it  of  a  recompence  of  reward  to  the 
right<'ous,  and  punishment  to  sinners.  Let  us  behold  providential 
retributions.  There  are  some  rccotnpences  in  the  earth,  in  this 
world,  and  in  the  thing's  of  this  world,  which  prove  that  verily 
there  is  a  God  that  judges  in  the  earth,  (Ps.  58. 1 1.)  but  they  are 
not  universal;  many  sins  go  unjran'ishcd  in  the  earth,  and  services 
unrewarded,  w  li.ich  indicates  that  there  is  a  judgment  to  come,  and 
that  there  will  be  more  exact  and  full  retributions  in  the  future 
state.  Many  times  the  righteous  are  recompensed  for  their  right- 
eousness here  in  the  earth,  though  that  is  not  the  principal,  much 
less  the  only,  reward  either  intended  for  them  or  intended  by 
them;  but  whatever  the  wort!  of  God  has  promised  them,  or  the 
wisdom  of  God  sees  good  for  then),  they  shall  have  in  the 
earth.  The  wicked  also,  and  the  sinner,  are  sometimes  remarkably 
punished  in  this  life;  nations,  famiiics,  particular  persons.  And 
if  the  righteoKs,  who  do  not  deserve  the  least  reward,  yet  have  part 
of  their  recompence  here  on  earth,  much  more  shall  the  wicked, 
who  deserve  the  greatest  punishment,  have  part  of  their  punish- 
ment on  earth,  as  an  earnest  of  worse  to  come.  Therefore  stand 
in  awe,  and  sin  not.  If  those  have  two  heavens  that  merit  none, 
much  more  shall  they  have  two  hells  that  merit  both. 


w 


CHAP.  xn. 

HOSO    loveth  instruction    ioveth  know- 
ledge ;    but  he   that  haleth    reproof   is 
brutish. 

We  are  here  taught  to  try  whether  we  have  grace  or  no,  by 
inquiring  how  we  stand  affected  to  the  means  of  grace. 

1.  Those  that  have  grace,  and  love  it,  will  delight  in  all  thr 
instructions  that  are  given  them  by  way  of  counsel,  admonition,  oi 
re|)roof,  bv  the  word  or  providence  of  God;  tluy  will  value  a 
good  education,  and  think  it  not  a  hardship,  but  a  happiness,  to 
be  under  a  strict  and  |>rudent  discipline.  They  that  love  a  faitl  ful 
ministry,  that  value  it,  and  sit  under  it  with  pleasure,  make  it  to 
appear  that  they  love  knowledge. 

2.  Those  shew  themselves  not  only  void  of  grace,  but  void  of 
common  sense,  th.at  take  it  as  an  affront  fo  be  told  of  their  faults, 
and  an  imposition  upon  their  liberty  lo  be  put  in  miiul  of  their 
•!uly;   He  that  hales  reproof  \s  not  only  foolish  but  brutish:  like 


PROVERBS,  XII. 


Tlje  Righteous  exciiisively  happy. 


!he  horse,  and  the  mult,  that  have  no  understanding,  or  the  ox 
ihat  kicks  against  the  goad.  Those  that  desire  to  live  in  loose 
families  and  societies,  where  they  may  be  under  no  check;  that 
stifle  the  convictions  of  their  own  consciences,  and  count  those 
their  enemies  that  tell  tliera  the  truth,  are  the  brutis/i  here  meant. 

2.  A  good  wirtw  obtaineth  favour  of  tlie  Lord  : 
but  a  man  of  wicked  devices  will  he  condemn. 

Note,  1.  We  are  really  as  we  are  with  God.  Those  are  happy, 
truly  happy,  for  ever  happy,  that  obtain  favour  of  the  Lord, 
lliough  the  world  frown  upon  them,  and  they  find  little  favour 
with  men  ;  for  in  God's  favour  is  life,  and  that  is  the  fountain  of 
all  good.  On  the  other  hand,  those  are  miserable  whom  he 
condemns,  however  men  may  applaud  them,  and  ci"y  them  up; 
whom  he  condemns  he  condemns  to  the  second  death. 

1.  We  are  with  God  as  we  are  with  men;  as  we  have  our 
conversation  in  this  world.  Our  Father  judges  of  his  children 
very  much  bv  Iheir  conduct  one  to  another;  and  therefore  a  good 
vinn,  Ihat  is  merciful  and  charitable,  and  does  good,  draws  ont 
favour  from  the  Lord,  by  his  prayers;  but  a  malicious  man,  that 
devises  wickedness  against  his  neighbours,  he  wiil  condemn,  as 
unworthy  of  a  place  in  his  kingdom. 

3.  A  man  shall  not  be  established  by  wicked- 
ness: but  the  root  of  the  righteous  shall  not  be 
moved. 

Note,  1.  Though  men  may  advance  themselves  by  sinful  arts, 
they  cannot  by  such  arts  settle  and  secure  themselves;  though 
thev  mav  get  large  estates,  they  cannot  get  such  as  will  abide; 
A  man  shall  not  he  established  by  wickedness;  it  may  set  them 
in  high  places,  but  thev  are  slippery  places,  Ps.73. 18.  That 
)H-osperi(y  which  is  raised  by  sin  is  built  on  the  sand,  and  so  it 
will  soon  appear. 

2.  Though  good  men  niav  have  but  little  of  the  world,  yet 
that  little  will  last,  and  what  is  honestly  got  will  wear  well;  The 
root  of  the  righteovs  shall  not  be  moved,  though  their  branches 
mav  be  shaken.  Those  that  by  faith  are  rooted  in  Christ,  are 
firndy  fixed;  in  him  their  comfort  and  happiness  are  so  rooted, 
as  never  to  be  rooted  up. 

4.  A  virtuous  woman  is  a  crown  to  her  husband  : 
but  she  titat  maketh  ashamed  is  as  rottenness  in 
his  bones. 

Note,  1.  He  that  is  blessed  with  a  good  wi"fe  is  as  happy  as  if 
he  were  upon  the  throne,  for  she  is  no  less  than  a  crown  to  him. 
A  virtuous  woman,  that  is  pious  and  prudent,  ingenious  and 
industrious,  that  is  active  for  the  good  of  her  family,  and  looks 
well  to  the  ways  of  her  household,  that  makes  conscience  of  her 
duty  in  every  relation,  a  woman  of  spirit,  that  can  bear  crosses 
without  disturbance,  such  a  one  owns  her  husband  for  her  head, 
and  therefore  she  is  a  crown  to  him;  not  only  a  credit  and  honour 
to  him,  as  a  crown  is  an  ornament,  but  supports  and  keeps  up  his 
authority  in  his  family,  as  a  crown  is  an  ensign  of  power.  She  is 
submissive  and  faithful  to  him,  and  therefore  teaches  his  children 
and  servants  to  be  so  too. 

2.  He  that  is  plagued  with  a  bad  wife  is  as  miserable  as  if  he 
were  upon  the  dunchill ;  for  she  is  no  better  than  rottenness  in  his 
bones,  an  incurable  disease;  moreover,  she  makes  him  ashamed. 
She  that  is  silly  and  slothful,  wasteful  and  wanton,  passionate  and 
ill-tongued,  ruins  both  the  credit  and  comfort  of  her  husband;  if 
he  go  abroad,  his  head  is  hung  down,  for  his  wife's  faults  turn  to 
his  reproach;  if  he  retire  into  himself,  his  heart  is  sunk;  he  is 
continually  uneasy;  it  is  an  affliction  that  preys  much  upon  the 
spirits. 

S.The  tlioughts  of  the  righteous  are  right:  but 
the  counsels  of  the  wicked  are  deceit. 

Note,  1.  The  word  of  God  is  a  discerner  of  the  thoughts  and 
intents  of  the  heart,  and  judges  them.  We  mistake  if  we  imagine 
that  thoughts  are  free ;   no,  they  are  under  the  divine  cognizance. 


and  therefore  under  the  <livine  command.  2.  We  ought  to  be 
observers  of  the  thoughts  and  intents  of  our  oviii  hearts,  and  to 
judge  of  ourselves  by  them;  for  they  are  the  first-born  of  the 
soul  that  have  most  of  its  image  undisguised.  Right  thoughts  are 
a  righteous  man's  best  evidences,  as  nothing  more  ccrtaiuli 
proves  a  man  wicked  than  wicked  contrivances  and  designs.  A 
good  man  may  have  in  his  mind  bad  suggestions,  but  he  does  not 
indulge  them  and  harbour  them  till  they  are  ripened  into  bad 
projects  and  resolutions.  3.  It  is  a  man's  honour  to  mean 
honestly,  and  to  have  his  thoughts  right,  though  a  word  or  action 
may  be  misplaced,  or  mistimed,  or,  at  least,  misinter|)reted.  But 
it  is  a  man's  shame  to  lie  always  at  catch,  to  act  \^•ith  deceit,  with 
trick  and  design ;  not  only  with  a  long  reach,  but  w  ith  an  over- 
reach. 

6.  The  words  of  the  wicked  are  to  lie  in  wail 
for  blood  :  but  the  mouth  of  the  upright  shali 
deliver  them. 

In  the  foregoing  verse,  the  thoughts  of  the  wicked  and  righteous 
were  compared,  here  their  words,  and  those  are  as  the  abundance 
of  the  heart  is. 

1.  Wicked  people  speak  mischief  to  their  neighbours  ;  and 
wicked  indeed  are  those  whose  xvords  are  to  lie  in  wait  for  blood, 
their  tongues  are  swords  to  those  that  stand  in  their  way,  to 
good  men  whom  they  hate  and  persecute.  Sec  an  instance, 
Luke,  20. 20, 21. 

2.  Good  men  speak  help  to  their  neighbours ;  The  mouth  of 
the  upright  is  ready  to  be  opened  in  the  cause  of  those  that  are 
oppressed,  (c/i.  31. 8.)  to  plead  for  them,  to  witness  for  them, 
and  so  to  deliver  them,  particularly  them  whom  the  wicked  He  in 
wait  for.  A  man  may  sometimes  do  a  very  good  work  with  one 
good  word. 

7.  The  wicked  are  overthrown,  and  are  not  t 
but  tiie  house  of  the  righteous  shall  stand. 

We  are  here  taught,  as  before,  (v.  3.)  and  c/i.lO.  25,30. 

l.That  the  triumphing  of  the  wicked  is  short ;  they  may  be 
exalted  for  a  while,  but  in  a  little  time  they  are  overthrown,  and 
are  not ;  their  trouble  proves  their  overthrow,  and  they  who  made 
a  great  shew  disappear,  and  their  place  knows  them  no  more. 
Turn  the  wicked,  and  they  are  not;  they  stand  in  such  a  slippery 
place,  that  the  least  touch  of  trouble  brings  them  down  ;  like  the 
apples  of  Sodom,  which  look  fair,  but  touch  them,  and  they  go 
to  dust. 

2.  That  the  prosperity  of  the  righteous  has  a  good  bottom,  and 
will  endure.  Death  will  remove  them,  but  their  house  shall  stand, 
their  families  shall  be  kepi  up,  and  the  generation  of  the  upright 
shall  be  blessed, 

8.  A  man  shall  be  commended  according  to  his 
wisdom  :  but  lie  that  is  of  a  perverse  heart  shall 
be  despised. 

We  are  here  told  whence  to  expect  a  good  name.  Reputation 
is  what  most  have  a  fervent  regard  to,  and  stand  much  ujion. 
Now  it  is  certain, 

l.The  best  reputation  is  that  which  attends  virtue  and  serious 
piety,  and  the  prudent  conduct  of  life;  A  man  shall  be  commeiidei 
by  all  that  are  wise  and  good,  in  conformity  to  the  judgment  ot 
God  himself,  which,  we  are  sure,  is  according  to  truth,  not 
according  to  his  riches  t>r  preferments,  his  craft  and  subtlety,  but 
according  to  his  ivisdom,  the  honesty  of  his  designs,  and  the 
prudent  choice  of  means  to  compass  them. 

2.  The  worst  reproach  is  that  which  follows  wickedness,  and 
an  opposition  to  that  which  is  good  ;  He  that  is  of  a  perverse 
heart,  that  turns  aside  to  crooked  ways,  and  goes  on  frowardly  in 
them,  shall  be  despised.  Providence  will  bring  him  to  poverty 
and  contempt,  and  all  that  have  a  true  sense  of  honour  will  desjjise 
him,  as  unworthy  to  be  dealt  with,  and  unfit  to  be  trusted,  as  !■ 
blemish  and  scandal  to  mankind. 


PROVERBS,  XII. 


The  Rigiiteous  exclusively  happy. 


9.  He  thai  is  despised,  and  lialli  a  servant,  is 
belter  than  he  that  honoureth  himself,  and  lacketli 
bread. 

Note,  1.  It  is  the  follv  of  some,  that  they  covet  to  make  a  great 
(igiire  a'hroad,  take  place,  and  lake  state,  as  |)ersons  of  qiiality, 
and  yet  want  necessaries  at  Imnie,  nn(1,  if  liu-ir  debts  «ere  paid, 
woidd  not  be  worth  a  morsel  of  Ijread,  nay,  perhaps,  pinch  their 
bellies  to  put  it  on  their  backs,  that  they  may  appear  very  gay, 
because  fine  feathers  niak-e  fine  birds. 

2.  The  condition  and  character  of  those  is  every  way  better, 
who  content  theniseh'es  in  a  lower  sphere,  where  they  are  despised 
for  the  plainness  of  their  dress,  and  the  meanness  of  their  post, 
that  they  mav  be  able  U>  afford  themselves,  not  only  necessaries, 
but  cxmvenie'ncies,  in  their  own  houses,  not  only  bread,  but 
a  servant  to  attend  them,  and  take  some  of  their  work  off  their 
hands.  They  that  contrive  to  live  pkntifully  and  comfortably  at 
Home,  are  to  be  preferre<i  before  those  that  affect  nothing  so  much 
as  to  appear  splendid  abroad,  thounh  tliey  have  not  wherewithal 
to  maintain  it,  whose  hearts  are  unhundxled  when  their  condition 
is  low. 


A  righteous  moii  reg-^rdeth  tiie  life  of  his 
but  tlie  tender  mercies  of  the  wicked  are 


10. 

I  least 
cruel. 

See  here,  1.  To  how  great  a  degree  a  good  man  will  be  tner- 
fifiil;  he  has  not  only  a  compassion  for  the  human  nature  under 
its  greatest  abasements,  but  he  regards  even  the  life  of  his  beast. 
Hot  only  because  it  is  his  servant,  but  because  it  is  God's  creature, 
and  in  conformity  to  Providence,  which  preserves  man  and  beast. 
The  beasts  that  are  under  our  care  must  be  provided  for,  must 
have  convenient  food  and  rest,  must  in  no  case  be  abused  or  tyran- 
nised over.  Balaam  was  checked  for  l)€ating  his  ass.  The  law 
took  care  for  oxen.  Those  therefore  are  unrighteous  men  that 
are  not  just  to  the  brute-creatures ;  those  that  are  furious  and  bar- 
barous to  them,  evidence,  and  confirm  in  themselves,  a  habit  of 
barbarity,  and  help  to  makethe  creation  groan,  Rom.  8.  22. 

2.  To  how  great  a  degree  a  wicked  man  will  be  unmerciful; 
even  his  tender  mercies  are  crvel,  that  natural  compassion  which 
is  in  him,  as  a  man,  is  lost,  and  by  the  power  of  corruption  is 
turned  into  hard-heartedness  ;  even  that  which  they  will  have  to 
pass  for  compassion,  is  really  cruel,  as  Pilate's  resolution  con- 
cerning Christ  the  Innocent,  I teill  chastise  him,  and  let  /iir,i  go. 
Their  pretended  kindnesses  are  only  a  cover  for  purposed  cruelties. 

11.  He  that  tilleth  his  land  shall  be  satisfied 
with  bread  :  but  he  that  foUoweth  vain  persons  is 
void  of  understanding. 

Note,  1.  It  is  men's  wisdom  to  mind  their  business,  and  follow 
an  honest  calling,  for  that  is  the  way,  by  the  blessing  of  God,  to 
get  a  livelihood ;  He  that  tills  his  land,  of  which  he  is  either  the 
owner  or  the  occupant,  that  keeps  to  his  work,  and  is  willing  to 
take  pains,  if  he  do  not  raise  an  estate  by  it,  (what  need  is  there 
of  that  ?)  vet  he  shall  be  satisfied  with  bread,  shall  have  food  con- 
venient for  himself  and  his  family,  enough  to  bear  his  vliarEr.', 
coniforlablv  through  the  world.  Even  the  sentence  of  wrath  has 
this  mercy  in  it.  Thou  shalt  eat  bread,  though  it  be  in  the  suruf 
of  thy  face.  Cain  was  denied  this,  Gen.  4.  12.  I!e  bn.sy,  and 
that  is  the  true  way  to  kee))  thy  shop,  and  thyshoj)  will  keep  thee. 
Thou  shalt  eat  the  labour  of  thine  handt. 

2.  It  is  men's  follv  to  neglect  their  business;  lliey  are  r<id  of 
underslaiiHinri  that  do  so,  for  then  they  fall  in  with  idle  com- 
panions, and  follow  them  in  their  evil  courses,  and  so  come  to  want 
bread,  at  least  bread  of  their  own,  and  m-.;ke  tliemsehes  liui  then- 
some  to  others,  eating  the  bread  out  of  other  people's  mouths, 

12.  Th."  wicked   desiretli  the  net   of    evil    men: 
lull  t!ie  r<it;t  of  the  righteous  \  ieldethy/J///. 


would  do  niischief ;  He  desires  the  net  of  evil  men  ;  "  Oil  that  f 
were  but  as  cunning  as  such  a  man,  to  make  a  hand  of  those  I 
deal  with  ;  that  I  had  Iml  his  art  of  over-reaching,  that  I  c<tuld 
but  take  my  revenge  on  one  I  have  spite  to,  as  effectually  as 
he  can  !"  He  desires  the  stronij-hold,  or  furtress,  of  evil  men,  so 
some  read  it,  to  act  secuix^ly  in  doing  mi^^chief,  that  it  may  net 
turn  upon  him. 

2.  What  is  the  care  and  ai»n  of  a  good  man;  his  root  yields 
fruit,  and  is  his  strenath  and  stability,  and  that  is  it  that  he 
desires,  to  do  good,  and  to  be  fixed  and  confirmed  in  doing  good. 
The  wicked  desires  only  a  net  wherewith  to  fish  for  himself,  the 

righteous  desires  to  yield  fruit  for  the  benefit  of  others,  and  Ouii » 

iiioiy,  Rom.  14.6. 

1.3.  The  wicked  is  snared  by  flie  transgression 
(u  Itis  lips:   but  tlie  just  siinll  coiueout  of  trouble, 

S'ee  here,  1.  The  wicked  eHta«ieJi»g  themselves  in  troubie  by 
iheir  folly,  when  God  in  juitice  kv.ves  tlieai  to  themselves;  They 
sre  often  snared  by  tJie  transgresaiou  of  their  ti[>^,  and  Iheir  throats 
are  cut  with  their  own  tongues;  by  spealiiiig  evU  <f  dignHies\\\tf 
ex|>ose  themselves  to  public  justice,  by  giving  ill  language  they 
become  obnoxious  to  private  rcsentnieut.s,  are  sued  for  defama- 
tion, and  actions  on  the  case  for  words  are  brought  against  them. 
AJany  a  man  has  paid  dear  ija  this  world  for  the  transgressioa 
of  his  lips,  and  has  felt  the  lush  on  his  back  for  want  of  a  Ijridle 
upon  his  tongue,  Ps.  51.14. 

2.  The  righteous  extricating  theniselves  out  of  trouble  by  their 
i.v.M  wisdom,  when  God  in  mercy  conies  in  for  their  succour; 
I'lic  just  shall  come  out  of  such  troubles  as  the  wic-ked  throw 
■licrjM'lves  headlong  into.  It  is  intimated,  tt.at  the  just  may,  per- 
haps, come  into  trouble;  but  thoiink  they  fall,  they  shall  not  be 
ii/icrty  cast  down,  Ps.  34.19. 

14.  A  man  sliall  be  satisfied  with  good  by  th« 
'riiit  of  /lis  mouth  :  and  the  recotnpence  of  a  man's 
iiund  shall  be  rendered  unto  iiim. 

We  are  here  assured,  for  our  quickening  to  every  good  word 
and  work, 

1.  That  even  good  icords  will  turn  to  a  good  account;  ().'.14.) 
A  men  shall  be  satisfied  with  good,  he  shall  gain  present  comfort, 
that  inward  pleasure  which  is  truly  satisfied,  Ay  the  fruit  of  hit 
mouth,  by  the  good  he  does  with  his  pious  discourse  and  prudent 
advice.  While  we  are  teaching  others,  we  may  ourselves  iearn 
and  feed  on  the  bread  of  life  we  break  to  others. 

2.  That  good  works,  much  more,  will  be  abundantly  rewarded. 
The  veeompence  of  a  man's  hands  for  all  his  work  and  labour  of 
lo\e,  all  he  has  done  for  the  glory  of  God,  and  the  good  of  his 
generation,  shallhe  rendered n)tto  him,  and  he  shall  reap  as  he  has 
sown.  Or  it  may  be  understood  of  the  general  rule  of  justice, 
God  will  render  to  every  man  according  to  his  work,  Rom. 2. 6. 

15.  Tlie  way  of  a  fool  is  right  in  his  own  eyes: 
but  he  that  hearkeneth  unto  counsel  is  wise. 

See  here,  1.  What  it  is  that  keeps  a  fool  from  being  wise  ;  His 
way  is  right  in  his  own  eyes,  he  thinks  he  is  in  the  right  in  every 
thing  he  does,  and  therefore  asks  no  advice,  because  he  does  not 
apprehend  he  needs  it;  he  is  confident  he  knows  the  way,  and 
cannot  miss  it,  and  therefore  never  inquires  the  way.  The  rede 
he  goes  by,  is,  to  do  that  which  is  right  in  his  own  eifes,  to  walk 
in  tiie  way  of  his  heart,  Quict/uid  libet,  licet — He  makes  his  wilt 
his  law.  He  is  a  foid  that  is  governed  by  his  eye,  and  not  by 
his  conscience. 

2.  What  it  is  that  keeps  a  wise  man  from  being  a  fool :  he  is 
^^illing  to  be  advised,  desires  to  have  counsel  given  him,  and 
I'lcarkens  to  counsel,  being  diffident  of  his  own  judgment,  and 
lia\  uig  a  value  for  the  directions  of  those  that  aie  wise  and  good. 
He  is  wise ;  it  is  a  sign  he  is  so,  and  he  is  hkely  to  continue  so 
I  whose  ear  is  always  open  to  good  advice. 

ly.  .'V   l-H)ls   wrath    is  pieseiiily  known:    but  a 


.See  here,  1.  What  is  liie  care  and  aim  of  a  Mickedmau;  kici  prudent  man  coverelli  shafAie. 


PROVERBS,  XII. 


Truth  and  Falsehood 


Xote,  1.  Passion  is  folly;  A  fool  is  known  by  his  anyrr,  so 
some  react  it;  not  but  that  a  wise  man  may  be  angry  when  there 
is  just  cause  for  it,  but  then  he  has  his  anger  uniler  check  and 
(iivection,  is  lord  of  his  anger,  whereas  a  fool's  anger  lords  it  over 
him.  He  that,  when  he  is  provoked,  breaks  out  into  indecent 
expressions,  in  words  or  beliaviour,  whose  passion  alters  his  coun- 
tenance, makes  him  outrageous,  and  forget  himself,  Nabal  cer- 
tainly is  his  name,  and  folly  is  with  him,  A  fool's  indignation  is 
known  in  the  day,  he  proclaims  it  openly,  whatever  company  he 
is  in  ;  or,  it  is  known  iu  the  day  he  is  provoked,  he  cannot  defer 
^hewinc:  his  resentments.  Those  that  are  soon  angry,  that  are 
^nic/ily  put  into  a  flame  by  the  least  spark,  have  not  that  rule 
which  they  ought  to  have  of  their  own  spirits. 

2.  Meekness  is  wisdom;  A  prudent  man  covers  shame;  (1.)  He 
covers  the  passion  that  is  in  his  own  breast;  when  his  spirit  is 
stirred,  and  his  heart  hot  within  him,  he  keeps  his  mouth  as  with 
a  bridle,  and  suppresses  his  resentments,  bv  smothering  and  stifling 
them.  Anger  is  shame,  and  though  a  wise  man  be  not  perfectly 
free  from  it,  vet  he  is  ashtimed  of  it,  rebukes  it,  and  suffers  not 
•he  evil  spirit  to  speak.  (2.)  He  covers  the  provocation  that  is 
j;iven  him,  the  indignity  that  is  done  him,  winks  at  it,  covers  it  as 
much  as  may  be  from  himself,  that  he  may  not  carry  his  resent- 
ments of  it  too  far.  It  is  a  kindness  to  ourselves,  and  contributes 
to  the  repose  of  our  own  minds,  to  extenuate  and  excuse  the  in- 
juries and  affronts  that  we  receive,  instead  of  aggravating  them, 
and  making  the  worst  of  them,  as  we  are  apt  to  do. 

17.  He  that  speaketh  truth  shewelh  forth  right- 
eousness: but  a  false  witness  deceit. 

Here  is,  1.  A  faithful  witness  commended  for  an  honest  man. 
He  that  makes  conscience  of  speaking  truth,  and  representing 
every  thing  fairly,  to  the  best  of  his  knowledge,  whether  in  judg- 
ment or  in  common  conversation,  whether  he  be  upon  his  oath 
or  no,  he  shews  forth  righteousness,  he  makes  it  to  appear  that  he 
is  governed  and  actuated  by  the  principles  and  laws  of  righteous- 
ness, and  he  promotes  justice  by  doing  honour  to  it,  and  serving 
the  administration  of  it.  (2.)  A  false  ivitness  condemned  for  a 
cheat;  he  shews  forth  deceit,  not  only  how  little  conscience  he 
makes  of  deceiving  those  he  deals  with,  but  how  much  pleasure  he 
takes  in  it,  and  that  he  is  possessed  by  a  lying  spirit,  Jer.  9.  3 . .  5. 
We  are  all  concerned  to  possess  ourselves  with  a  dread  and  de- 
testation of  the  sin  of  lying,  (Ps.  119. 163.)  and  with  a  reigning 
principle  of  honesty. 

18.  There  is  that  speaketh  like  the  piercings  of 
a  sword  ;  but  the  tongue  of  the  wise  is  health. 

The  tongue  is  death  or  life,  poison  or  medicine,  as  it  is  used. 

1.  There  are  words  that  are  cutting  and  killing,  that  are  like 
the  piercings  of  a  sword.  Opprobrious  words  grieve  the  spirits  of 
those  to  whom  they  are  spoken,  and  cut  them  to  the  heart;  slan- 
ders, like  a  sword,  wound  the  reputation  of  those  of  whom  they 
are  uttered,  and  perhaps  incurably  ;  whisperings  and  evil  surmises, 
like  a  sword,  divide  and  cut  asunder  the  bonds  of  love  and  friend- 
ship, and  separate  those  that  have  been  dearest  to  each  other. 

2.  There  are  words  that  are  curing  and  healing;  The  tongue  of 
the  wise  is  health,  closing  up  those  wounds  which  the  backbiting 
tongue  had  given,  making  all  whole  again,  restoring  peace,  and 
accommodating  matters  in  variance,  and  persuading  to  reconcilia- 
tion. Wisdom  will  find  out  proper  remedies  against  the  mischiefs 
that  are  made  by  detraction  and  evil-speaking. 

19.  The  lip  of  truth  shall  be  established  for 
ever:  but  a  lying  tongue  is  but  for  a  moment. 

Be  it  observed,  to  the  honour  of  tnilh,  that  sacred  Ihinff, 

1.  That,  if  truth  he  spoken,  it  will  Imld  good,  and,  whoever 
may  be  disobliged  by  It,  and  angry  at  it,  vet  it  will  keep  its 
ground;  great  is  the  truth,  and  will  prevail;  what  is  true  will  be 
always  true,  -we  may  abide  by  it,  and  need  not  fear  being  dis- 
proved and  put  to  slianic. 

2.  That,  if  truth  Le  denied,  yet  in  time  it  will  transpire;  a  lying 
tongue,  that  puts  false  colours  upon  things,  is  but  for  a  moment. 


•he  lie  will  be  disproved ;  the  liar,  w  hen  he  comes  to  be  examined, 
will  be  found  in  several  stories,  and  not  consistent  with  himself, 
as  he  is  that  speaks  truth;  and  when  he  is  found  in  a  lie,  he 
cannot  gain  his  point,  nor  will  be  afterward  be  credited.  Truth 
may  be  eclipsed,  but  it  will  come  to  light.  Those,  therefore,  that 
rnake  a  lie  their  refuge,  will  find  it  a  refuge  of  lies. 

20.  Deceit  is  in  the  heart  of  them  that  imagine 
evil :  but  to  the  counsellors  of  peace  is  joy. 

Note,  1.  Those  that  devise  mischief,  contrive,  for  the  accom- 
plishing of  it,  how  to  impose  upon  others  ;  but  it  will  prove,  in  the 
end,  that  they  deceive  themselves.  They  ih&t  imagine  eeil,  under 
colour  of  friendship,  have  their  hearts  full  of  this  and  the  other 
advantage  and  satisfaction  which  they  shall  gain  by  it,  but  it  is 
all  a  cheat.  Let  them  imagine  it  ever  so  artfully,  deceivers  will 
be  deceived. 

2.  Those  that  consult  the  good  of  their  neighbours,  that  study 
the  things  which  make  for  peace,  and  give  peaceable  advice,  pro- 
mote healing  attempts,  and  contrive  healing  methods,  and,  accord- 
ing as  their  sphere  is,  further  the  public  welfare,  will  have  not  only 
the  credit,  but  the  comfort  of  it,  joy  and  success,  perhaps  beyond 
their  expectation.     Blessed  are  the  peace-makers. 

21.  There  shall  no  evil  happen  to  the  just:  but 
the  wicked  shall  be  filled  with  mischief. 

Note,  1.  Piety  is  a  sure  protection.  If  men  he  sincerely  righteous, 
the  righteous  God  has  engaged  that  no  evil  shall  happen  to 
them;  he  will,  by  the  power  of  his  grace  in  them,  that  principle 
of  justice,  keep  them  from  the  evil  of  sin;  so  that  though  Ihey  be 
tempted,  yet  they  shall  not  be  overcome  by  the  temptation.  And 
though  they  may  come  into  trouble,  into  many  troubles,  vet  to 
them  those  troubles  shall  have  no  evil  in  them,  whatever  they 
have  to  others,  (Ps.  91.10.)  for  they  shall  be  over-ruled  to  worJs 
for  their  good. 

2.  Wickedness  is  as  sure  a  destruction.  They  that  live  in  con- 
tempt of  God  and  man,  that  are  set  on  mischief,  with  mischief 
ihay  shall  be  filled.  They  shall  be  more  and  moni  mischievous, 
sha\l  he  filled  with  alt  nnrightconsness,  Rom.l.'.>9.  Or,  they 
shall  be  made  miserable  with  the  mischiefs  that  shiU  come  upon 
them.  They  that  delight  in  mischief  shall  have  enough  of  it. 
Some  read  the  whole  verse  thus.  There  shall  no  evil  happen  to  the 
just,  though  the  wicked  be  filled  with  mischief  and  spite  against 
them.  They  shall  be  safe  under  the  protection  of  Heaven,  though 
hell  itself  break  loose  upon  them. 

22.  Lying  lips  are  abomination  to  the  Lord  : 
but  they  that  deal  truly  are  his  delight. 

We  are  here  taught, 

1.  To  hate  lying,  and  to  keep  at  the  utmost  distance  from  if, 
because  it  is  an  abomination  to  the  Lord,  and  renders  those 
abominable,  in  his  sight,  that  allow  themselves  in  it  ;  not  only  be- 
cause it  is  a  breach  of  his  law,  but  because  it  is  destructive  to 
human  society. 

2.  To  make  conscience  of  truth,  not  only  in  our  words,  but  in 
all  our  actions  ;  because  those  that  deal  truly  and  sincerely,  in  all 
their  dealings,  are  his  delight,  and  he  is  well-pleased  with  them. 
We  delight  to  converse  with,  and  make  use  of,  those  that  are 
honest,  and  that  we  may  put  a  confidence  in  ;  such  therefore  let 
us  be,  that  we  may  recommend  ourselves  to  the  favour  both  of 
God  and  man. 

23.  A  prudent  man  concealeth  knowledge  :  but 
the  heart  of  fools  proclaimeth  foolishness. 

Note,  1.  He  that  is  wise  does  not  affect  to  jiroclaim  his  wis- 
dom, and  it  is  his  honour  that  he  does  not;  he  communicates  his 
knowledge  when  it  may  turn  to  the  edification  of  others,  but  he 
conceals  it  when  the  .'^hewing  of  it  would  only  tend  to  his  owii 
commendation.  Knowing  men,  if  they  lie  prudent  men,  will 
carefully  avoid  everything  that  savours  of  (!s!entntion,  and  not  tnl.e 
ail  occasions  to  shew  their  learning  and  reading,  but  only  to  use  it 


PROVERBS.  XII.  XIII. 


for  good  purposes,  and  then  let  iheir  oun  uorhs  praise  them.    Ars 
est  cclare  nrtcm — TVic  perfection  of  art  is  to  comvul  it. 

2.  He  that  is  foolish  cannot  avoid  proclaiming  his  follv,  and  it 
is  his  shame  thnt  he  cannot;  Tlie  iienrt  of  fools  ^  h\  tlieir  foolish 
words  and  actions,  proclaims  foolislincss ;  either  tliey  do  not  de- 
sire to  hide  it,  so  little  sense  have  lliey  of  good  and  evil,  honour 
and  dishonour,  or  ihcv  know  not  how  to  hide  it,  so  little  discretion 
have  thev  in  the  tnanagement  of  themselves,  Eccl.  10.  3. 

24.  The  hand  of  the  diUgent  shall  bear  rule:  but 
the  slothful  shall  be  under  tribute. 

Note,  1.  Industry  is  the  way  to  preferment.  Solomon  advanced 
Jeroboam,  because  he  saw  that  he  was  an  indnslrious  younc  man, 
and  minded  his  business,  1  Kings,  1 1.  58.  Men  that  take  pains 
in  study  and  serviceableness,  will  thereby  gain  such  an  interest 
and  reputation  as  will  give  them  a  dominion  over  all  about  them, 
by  which  means  many  liave  risen  stranuelv.  lie  that  has  been 
faitlifiil  in  a  fnr  things  shall  be  made  ruler  over  many  thini/s. 
The  elders,  that  labour  in  the  word  and  doctrine,  are  uorihi/  of 
double  honour;  and  those  that  are  diligent  when  they  are  voung 
will  get  that  which  will  enable  them  to  rule,  and  so  to  rest,  when 
thev  are  old. 

2.  Knavery  is  the  way  to  shavery  ;  The  slothful  and  careless,  or 
rather  the  deceitful,  (for  so  the  word  signifies,)  shall  be  under 
tribute.  Those  that,  because  thev  will  not  lake  |)ains  in  an  honest 
calling,  live  by  their  shifts,  aiid  arts  of  dishoneslv,  are  paltrv  and 
beggarly,  and  will  be  kept  under.  Those  that  are  diligent  and 
honest,  when  they  are  apprentices,  will  come  to  be  masters  ;  but 
those  that  are  otherwise  are  the  fools  which,  all  their  days,  must 
be  sei-vants  to  the  wise  in  heart. 

25.  Heaviness  in  the  heart  of  man  maketh  it 
stoop:   but  a  good  word  maketh  it  glad. 

Here  is,  1.  The  cause  and  consequence  of  melancholy.  It  is 
heaviness  in  the  heart,  it  is  a  load  of  care,  and  fear,  and  sorrow, 
upon  the  spirits,  depressing  them,  and  disabling  to  exert  them- 
eelves  with  any  vigour  in  what  is  to  be  done,  or  courage  in  what  is 
to  be  borne;  it  makes  them  stoop,  prostrates  and  sinks  them. 
Those  that  are  thus  oppressed  can  neither  do  the  duty,  nor  take 
the  comfort,  of  any  relation,  condition,  or  conversation.  Those 
therefore  that  are  inclined  to  it  should  watch  and  pray  against  it. 

2.  The  cure  of  it  ;  A  good  word  from  God,  applied  bv  faith, 
wakes  it  glad;  such  a  word  as  that,  (says  one  of  the  rabbins,) 
Cast  thy  burthen  upon  the  Lord,  and  he  shall  sustain  thee;  the 
good  word  of  God,  particularly  the  gospel,  is  designed  to  riiake 
the  hearts  glad  that  are  weary  and  heavy-laden,  Matth.  11.  28. 
Ministers  are  to  be  helpers  of  this  joy. 

26.  The  righteous  is  more  excellent  than  his 
neighbour:  but  the  way  of  the  wicked  seduceth 
them. 

See  here,  1 .  That  good  men  do  well  for  themselves  ;  for  they 
have  in  themselves  an  excellent  cheractcr,  and  they  secure  to  them- 
leives  an  excellent  portion,  and  in  both  they  excel  other  people  ; 
The  righteous  is  more  abundant  than  his  neighbour,  so  the  margin ; 
he  is  richer,  though  not  in  this  world's  goods,  yet  in  the  graces 
ind  comforts  of  the  Spirit,  which  are  the  true  riches.  There  is  a 
true  excellency  in  religion,  it  ennobies  men,  inspires  them  with 
generous  principles,  makes  them  substantial;  it  is  an  excellency 
which  is,  in  the  sight  of  God,  of  great  price,  who  is  the  true  Judge 
of  excellency.  His  neighbour  may  make  a  greater  figure  in  the 
world,  may  lie  more  aj)plauded,  but  the  righteous  man  has  the 
intrinsic  worth. 

2.  That  wiiked  men  do  ill  for  themselves ;  they  walk  in  away 
^vhich  seduces  them.  It  seems  to  them  to  be  not  only  a  pleasant 
way,  but  '.he  right  way  ;  it  is  so  agreeable  to  flesh  and  blood,  that 
they  thertfoie  flatter  themselves  with  an  opinion  that  it  cannot  be 
amiss,  but  they  will  not  gain  the  point  they  aim  at,  nor  enjoy  tlie 


Diiigoncc  and  SlothfuIneKS. 

that  yet  despite  him, 


is  wiser  and  happier  than  his  neighbours 
and  trample  uj)on  him. 

27.  The  slothful  man  roasteth  not  that  which  he 
took  in  hunting:  but  the  substance  of  a  dilig(  nl 
man  is  precious. 

Here  is,  1.  That  which  may  make  us  hate  slothlulness  and  c'e- 
ceit,  for  the  word  here,  as  before,  signifies  both;  The  slothlul 
deceitful  man  has  roast  meat,  but  that  which  he  roasts  is  not  «l.at 
he  himself  took  in  hunting,  no,  it  is  what  others  took  pains  for, 
and  he  lives  upon  the  fruit  of  their  labours,  like  the  dionis  in  the 
hive.  Or,  if  slothful  deceitful  men  have  taken  any  thing  bv  hunt- 
ins,  (as  sportsmen  are  seldom  men  of  busi'iess,)  yet  they  do  not 
roast  it,  >\hen  they  have  taken  it;  they  have  no  comfort  in  the 
enjoyment  of  it ;  ])erhaps  God,  in  his  providence,  cuts  Ihem  short 
of  it. 

2.  That  which  may  make  us  in  love  with  industry  and  honesty; 
that  the  substance  of  a  diligent  man,  though  it  be  not  great,  per- 
haps is  yet  precious.  It  comes  from  the  blessing  of  God  ;  he  has 
comfort  in  it;  it  does  him  good,  and  his  family.  It  is  his  own 
daily  bread,  not  bread  out  of  other  people's  mouths,  and  therefore 
he  sees  God  gives  it  him  in  answer  to  his  prayer. 

28.  In  the  way  of  righteousness  is  life  :  and  in 
the  path-way  thereof  there  is  no  death. 

The  way  of  religion  is  here  recommended  to  us, 

1.  As  a  straight,  jjlain,  easy,  way  ;  it  is  the  xcay  of  righteousness ; 
God's  commands  (the  rule  we  are  to  walk  by)  fire  all  holy,  just, 
and  good  ;  religion  has  right  reason  and  equity  on  its  side ;  it  is 
a  path-way,  a  way  which  God  has  cast  up  for  us,  (Isa.  35.  8.)  it  is 
a  highway,  the  king's  highway,  the  King  of  kings'  highway ;  a  w  ay 
which  is  tracked  before  us  by  all  the  saints;  the  good  old  wav,  fuil 
of  the  footsteps  of  the  flock. 

2.  As  a  safe,  pleasant,  comfo-rtable  way.  (1.)  There  is  not  only 
life  at  the  end,  but  there  is  life  in  the  way  ;  all  true  comfort  ami 
satisfaction.  The  favour  of  God,  which  is  better  than  life;  the 
Spirit,  who  is  life.  (2.)  There  is  not  only  life  in  it,  but  so  as  that 
in  it  there  is  no  death;  none  of  that  sorrow  of  the  world  which 
works  death,  and  is  an  allay  to  our  present  joy  and  life.  There 
is  no  end  of  that  life  that  is  in  the  way  of  righteousness.  Here 
there  is  life,  but  there  is  death  too.  In  the  way  of  righteousness 
there  is  life,  and  no  death,  life  and  immortality. 

CHAP.  XIII. 

1.    A     WISE  son  /^eorf/// his  father's  instruction: 
±\.     but  a  scorner  heareth  not  rebuke. 

Among  the  children  of  the  same  parents,  it  is  no  new  thing  for 
some  to  be  hopeful,  and  others  the  contrary;  now  here  we  are 
taught  to  distinguish. 

1.  There  is  great  hojie  of  those  that  have  a  reverence  for  their 
parents,  and  are  willing  to  be  advised  and  admonished  bv  them. 
He  is  a  wise  son,  and  is  in  a  fair  way  to  be  wiser,  that  hears  his 
fathers  instruction,  desires  to  hear  it,  regards  it,  and  com|)lies 
with  it,  and  does  not  only  give  it  the  hearing. 

2.  There  is  little  hope  of  those  that  will  not  so  much  as  hear 
rebuke  with  any  patience,  but  scorn  to  submit  to  government,  and 
scoff  at  those  that  deal  faithfully  with  then).  How  can  those  mend 
a  fault  who  will  not  be  told  of  it,  but  count  those  their  enemies 
who  do  them  that  kindness. 

2.  A  man  shall  eat  good  by  the  fruit  of  his  moulh  : 
but  the  soul  of  the  transgressors  shall  eat  violence. 

Note,  1.  If  that  which  comes  from  within,  out  of  the  heart,  be 
good,  and  from  a  good  treasure,  it  will  return  with  advaiitage. 
Inward  comfort  and  satisfaction  will  be  diily  bread  ;  nay,  it  will 
be  a  continual  feast  to  those  who  delight  in  that  communication 
which  is  to  the  use  of  edifying. 

2.  \'iolence  done  will   recoil  in    the  fare  of   him   that   does   it; 


rood  they  hope  for.     It  is  all  a  cheat ;  and  therefore  the  righteous  i  The  soul  of  the  transgressors,  that  harbours  and  idols  mischief,  and 
-  -    II.  12G 


PROVERB"^,  XIII. 


The  Righteous  exclusively  happy. 


\ents  it  by  word  and  deed,  shall  eat  violence,  they  shall  have  their 
bc-lly  full  of  it.  Rnvard  her  as  she  has  reuardcd ihie.  Rev.  10.  G. 
Every  man  shall  drink  as  he  brews,  eat  as  he  speaks;  for  by  our 
words  we  must  be  justified  or  condemned;  (Matth.  12.  37.)  ae 
our  fruit  is,  so  will  our  food  be,  Roni.G.  21,  '2'2. 

3.  He  that  keepeth  his  moiitli  keepeth  his  life: 
but  he  that  openeth  wide  his  lips  shall  have  de- 
strrictiou. 

Note,  1.  A  guard  upon  the  lips  is  a  guard  to  the  soul ;  he  that 
is  caulioiis,  that  thinks  twice  before  he  speaks  once,  that,  if  he 
have  thiiiixiht  evil,  lai/s  his  hand  upon  his  month  tosiippress  it,  that 
keej)s  a  strong  bridle  on  his  tongue,  and  a  strict  hand  on  that 
bridle,  he  keqps  his  soul  from  a  great  deal  both  of  guilt  and  grief, 
.Tud  saves  himself  the  trouble  of  many  bitter  reflections  on  himself, 
and  others  upon  him. 

2.  There  is  many  a  one  ruined  by  an  ungoverned  tongue  ;  He 
that  opens  uide  his  lips,  to  let  out  fjnod  in  hiiccam  venerit — what- 
ever comes  i/pprnnosl,  th:it  loves  to  bawl,  anfl  bluster,  and  make  a 
noise,  and  affects  such  a  liberty  of  speech  as  bids  defiance  both  to 
God  and  man,  hcshallhavf  ilcstnictinn.  It  will  be  the  destruction 
of  his  reputation,  his  interest,  his  comfort,  and  his  soul  for  ever, 
Jam.  3.6. 

4.  The  soiil  of  the  sluggard  desireth,  and  hath 
nothing:  but  the  soul  of  the  diligent  .shall  be 
made  fat. 

Here  is,  1.  The  misery  and  shame  of  the  slothful;  see  how 
foolish  and  absurd  they  are;  they  desire  the  gains  which  Ihe  dili- 
gent get,  but  they  hate  the  pains  which  the  diligent  take;  they 
covet  every  thing  that  is  to  be  coveted,  but  will  do  nothing  that  is 
to  be  done  ;  and  therefore  it  follows,  they  have  nothing ;  for  he 
that  will  not  labour,  let  him  hunger,  and  let  him  not  eat,  2  Thess. 
3. 10.  The  desire  of  the  slothfnl,  which  should  be  his  excitement, 
is  his  torment,  which  should  make  him  busy,  makes  him  always 
uneasy,  and  is  really  a  greater  toil  to  him  than  labour  would  be. 

2.  The  happiness  and  honour  of  the  diligent ;  Their  sohZ  shall 
he.  made  fat;  they  shall  have  abundance,  and  shall  have  the  com- 
fortable enjoyment  of  it ;  and  the  more,  for  its  lieinir  the  fruit  of 
their  diligence.  This  is  especially  true  in  spiritual  affairs.  They 
that  rest  in  idle  wishes,  know  not  what  the  advantages  of  religion 
are ;  whereas  they  that  take  pains  in  the  service  of  God  find  both 
the  pleasure  and  profit  of  it. 

5.  A  righteous  man  hateth  lying  :  but  a  wicked 
man  is  loathsome,  and  cometh  to  shame. 

Note,  1.  Where  grace  reigns,  sin  is  loathsome.  It  is  the  un- 
doubted character  of  every  i-ighleovs  man,  that  he  hates  lying,  all 
sin,  for  every  sin  is  a  lie,  and  particularly  all  fraud  and  falsehood 
in  commerce  and  conversation  ;  not  only  that  he  will  not  tell  a  lie, 
but  he  abhors  it,  from  a  rooted  reigning  principle  of  love  to  truth 
and  justice,  and  conformity  to  God. 

2.  Where  sin  reigns,  the  man  is  loathsome.  If  his  eyes  were 
opened,  and  his  conscience  awakened,  he  would  be  so  to  himself, 
he  would  ahlior  himself ,  and  repent  in  dust  and  ashes  ;  however, 
he  is  so  to  God  and  all  good  men ;  particularly,  he  makes  himself 
so  by  IxMia;,  than  which  nothina;  is  more  detestable.  And  though 
he  may  think  to  face  it  <uit  a  while,  \et  he  will  come  to  shame  and 
contempt  at  last,  and  will  blush  to  sliow  his  face,  Dan.  12.  2. 

G.  Righleousness  keepeth  him  that  is  upright  in 
tlie  way  :   but  wickedness  overthroweth  the  sinner. 

Sop  here,  1.  Saints  secured  /r«m  ruin.  Those  that  are  vprirjhl 
in  their  n-ay,  that  mean  honestly  in  all  their  actions,  adhere  con- 
scientiously to  the  sacred  and  eternal  rules  of  equity,  and  deal  sin- 
cerely liolli  with  God  .nnd  man,  their  integrity  will'keep  them  from 
the  teniDlalioMS  of  Satan,  which  shall  not  prevail  over  them  the 
triiroidu's  and  iu'iuries  of  evil  men,  which  shall  not  fasten  upon 
lli  '     ,  to  do  llicm  any  real  mischief,    Ps.  26.21. 


Hie  munis  alicneus  csto,  nil  conscire  «iM— 
Be  tliis  thy  brazen  buhvnrk  of  defence. 
Still  to  preserve  tliy  conscious  innocence. 

2.  Sinners  secured /oc  riiln.  Those  that  are  wicked,  even  their 
wickedness  will  be  their  overthrow  at  last,  and  they  are  held  in 
the  cords  of  it  in  the  n)eau  time.  Are  they  corrected,  destroyed? 
It  is  their  own  wickedness  that  corrects  them,  thatdestroys  iheni  ; 
they  alone  shall  bear  it. 

7.  There  is  that  maketh  himself  rich,  yet  hath 
nothing*:  there  is  lliat  maketh  himself  poor,  yet 
hath  great  riches. 

This  observation  is  applicable. 

1.  To  men's  worldly  estate.  The  world  is  a  great  cheat;  not 
only  the  things  of  the  world,  but  the  men  of  the  world;  all  men 
are  liais.  Here  is  an  instance  in  two  sore  evils  under  the  suu  : 
(1.)  Some  that  are  really  poor  would  be  thought  to  be  rich,  and 
are  thought  to  be  so;  they  trade  and  spend  as  if  they  were  rich, 
make  a  great  bustle  and  a  great  shew  as  if  they  had  hid  treasures, 
when  perhaps,  if  all  their  debts  were  paid,  they  aie  not  worth  a 
groat.  This  is  sin,  and  will  be  shame;  many  a  one  herebv  ruins 
his  family,  and  brings  reproach  upon  his  profession  oi  religion. 
They  that  thus  live  above  what  they  have,  choose  to  be  subject  to 
their  own  pride  rather  than  to  God's  providence,  and  it  will  end 
accoidingly.  (2.)  Some  that  are  really  rich  would  be  thought  to 
be  poor,  and  are  thought  to  be  so,  because  they  sordidly  and 
meanly  live  below  what  God  has  given  them,  and  choose  rather 
to  bury  it  than  to  use  it,  Eccl.  6.1.2.  In  this  there  is  ingratitude 
to  God,  injustice  to  the  family  and  neighbourhood,  and  unchari- 
tableness  to  the  poor. 

2.  To  their  spiritual  state.  Grace  is  the  riches  of  the  soul,  it 
is  true  riches,  but  men  commonly  misrepresent  themselves,  either 
ciesignedlv,  or  through  mistake,  and  ignorance  of  themselves. 
(  i.')  There  are  many  presuming  hypocrites  that  are  really  jioor, 
and  empty  of  grace;  and  yet  either  think  themselves  rich,  and 
will  not  be  convinced  of  their  poverty,  or  pretend  then;selves  rich, 
and  will  not  own  their  poverty.  (2.)  There  are  many  timorous, 
trembling.  Christians,  that  are  spiritually  rich,  and  full  of  grace, 
and  yet  think  themselves  poor,  and  will  not  be  persuaded  that 
they  are  rich,  or  at  least  will  not  own  it;  by  their  doubts  and 
fears,  their  complaints  and  griefs,  they  make  themselves  poor. 
The  former  mistake  is  destroying  at  last,  this  is  disquieting  in  the 
mean  time. 

8.  The  ransom  of  a  man's  life  are  his  riches: 
but  the  poor  heareth  not  rebuke. 

We  are  apt  to  judge  of  men's  blessedness,  at  least,  in  this  world, 
by  their  wealth,  and  that  they  are  more  or  less  happy  according  as 
they  have  more  or  less  of  this  world's  goods  ;  but  Solomon  here 
shews  what  a  gross  mistake  it  is  ;  that  we  may  be  reconciled  to  a 
poor  condition,  and  may  neither  covet  riches  ourselves,  nor  envy 
those  that  have  abundance. 

1.  Those  that  are  rich,  if  by  some  they  are  respected  for  their 
riches,  yet,  to  balance  that,  by  others  they  are  envied  and  struck 
at,  and  brought  in  danger  of  their  lives,  which  therefore  they  are 
forced  to  ransom  with  their  riches.  Slay  7is  not,  for  ue  have  trea- 
sures in  the  field,  Jer.  41.8.  Under  some  tyraiils,  it  has  been  crime 
enough  to  be  rich  ;  and  how  little  is  a  man  beholden  to  his  wealth, 
when  it  only  serves  to  redeem  that  life  which  otherwise  had  nut 
been  exposed  ! 

2.  Those  that  are  poor,  if  by  some,  that  should  be  their  friends, 
they  are  despised  and  overlooked,  yet,  to  balance  that,  they  are 
also  des|)isrd  and  overlooked  by  others,  that  would  be  their  ene- 
mies if  they  had  any  thing  to  lose;  Thepoor  hear  not  rebuke ;  are 
not  censured,  reproached,  accused,  nor  brought  into  trouble,  as 
the  rich  are  ;  for  no  body  thinks  it  worth  while  to  tnke  notice  of 
them.  When  the  lich  .lews  were  carried  captives  to  Babylon,  the 
poor  of  the  land  were  left,  2  Kings,  25.  12.  Welcome  notlii!\;'., 
once  in  seven  years.  Cniilahil  vnciins  coram  lati  one  lialor—Witcn 


TKU  .  Elti3S,  XIII.  Tlie  Rigliteous  exclusively  liappy. 


a  traveller  is  met  by  a  robber,  he  will  rejoice  in  not  having  much 
properly  about  him. 

9.  Tlie  light  of  the  righteous  rejoiceth:  but  the 
lamj)  of  ihe  wicked  shall  be  put  out. 

Here  is,  1.  The  comfort  of  good  men  flourishing  and  lasting; 
The  light  of  the  righteous  rejoices,  it  increases,  and  makes  them 
glad.  Even  iheir  outward  prosperity  is  their  joy,  and  much  more 
those  ^ifls,  graces,  and  comforts,  «itii  which  tiicir  souls  are  illu- 
minated ;  tiiese  shine  more  and  more,  c/(.  4.  18.  The  Spirit  is 
their  Light,  and  he  gives  them  a  fulness  of  joy,  and  rejoices  to  do 
them  good. 

2.  The  comfort  of  bad  men  withering  and  dying  ;  The  lamp 
of  the  teicked  burns  dim  and  faint,  it  looks  melancholy,  like  a 
taper  in  an  urn,  and  it  will  shortly  be  put  out  in  utter  darkness, 
Isa.  50. 11.  The  light  of  the  righteous  is  as  that  of  the  sun,  which 
may  be  eclipsed  and  clouded,  l)ut  will  continue  ;  that  of  the  wicked 
is  as  a  lamp  of  their  own  kindling,  which  will  presently  go  out, 
and  is  easily  ptit  out. 

10.  Only  by  pride  cometh  contention:  but  with 
the  well-advised  is  wisdom. 

Note,  1.  Foolish  pride  is  the  great  make-bait.  Would  you 
know  ichencc  come  rears  and  fightings  ?  They  come  from  this 
root  of  bitterness.  Whatever  hand  other  lusts  may  have  in  con- 
tention, (passion,  envy,  covetousness,)  pride  has  the  great  hand, 
it  is  its  pride  that  it  will  itself  sow  discord,  and  needs  no  help. 
Pride  makes  men  impatient  of  contradiction  in  either  their  opinions 
or  their  desires,  impatient  of  competition  and  rivalship,  impatient 
of  concession  and  receding,  from  a  conceit  of  certairj  right  and 
truth  on  their  side  ;  and  hence  arise  quarrels  among  relations  and 
neighbours,  quarrels  in  states  and  kingdoms,  in  churches  and 
Christian  societies.  Men  will  be  revenged,  will  not  forgive,  be- 
cause they  are  proud. 

2.  Those  that  are  humble  and  peaceable  arc  wise  and  well-ad- 
vised. Those  that  will  ask  and  take  advice,  that  will  consult  their 
own  consciences,  their  Bibles,  their  ministers,  their  friends,  and 
will  do  nothing  rashly,  they  are  wise,  as  in  other  things,  so  in  this, 
that  they  will  humble  themselves,  will  stoop  and  yield,  to  preserve 
quietness,  and  prevent  quarrels. 

11.  Wealth  (rotten  by  vanity  shall  be  diminished  : 
but  he  that  gathereth  by  labour  shall  increase. 

This  shews  that  riches  wear  as  they  are  won  and  woven. 

1.  That  which  is  won  ill  will  never  wear  well,  for  a  curse  attends 
it,  which  will  waste  it;  and  the  same  corrupt  dispositions  which 
incline  men  to  the  sinful  ways  of  getting,  will  incline  them  to  the 
like  sinful  ways  of  spending ;  Wealth  gotten  by  vanity  will  be 
bestowed  upon  vanity,  and  then  it  will  be  diminished.  That  which 
is  got  by  such  employments  as  are  not  lawful,  or  not  becoming 
Christians,  such  as  only  serve  to  feed  pride  and  luxury,  that  which 
is  got  by  gaming,  or  by  the  stage,  may  as  truly  be  said  to  be 
gotten  by  vanity,  as  that  which  is  got  by  fraud  and  lying,  and  will 
be  diminished.  De  male  qucEsitis  vix  gaudet  tertins  hceres — III- 
ffotten  wealth  toill  scarcely  be  enjoyed  by  the  third  generation . 

2.  That  which  is  got  by  industry  and  honesty  will  grow  more, 
instead  of  growing  less  ;  it  will  be  a  maintenance,  it  will  be  an 
inheritance,  it  will  be  an  abundance.  He  that  labours,  working 
with  his  hands,  shall  so  increase,  as  that  he  shall  have  to  give  to 
him  that  needs ;  (Eph.4.  28.)  and,  when  it  conies  to  that,  it  will 
increase  yet  more  and  more. 

12.  Hope  deferred  maketh  the  heart  sick:  but 
wlien  the  desire  cometh,  it  is  a  tree  of  life. 

Note,  1.  Nothing  is  more  grievous  than  the  disappointment  of 
a  raised  expectation,  thoueh  not  in  the  thing  itself  by  a  tienial,  yet 
ni  the  time  of  it  by  a  delav  ;  Hope  drferrcd  makes  the  heart  sick 
and  languishing,  fretful  and  peevish  ;  but  hope  quite  dashed  kills 
the  heart,  and  the  higher  the  expectation  was  raised,  the  more 
rutting  is  the  fr\istration  of  it.     It  is  therefore  our  wisdom  not  to 


promise  ourselves  any  great  matters  from  the  creature,  nor  to  feed 
oui-selves  with  any  vain  hopes  from  this  world,  lest  we  lay  up 
matter  for  our  own  vexation :  and  what  we  do  hope  for  let  us 
prepare  to  be  disappointed  in,  that,  if  it  should  prove  so,  it  nsav 
prove  the  easier;  let  us  not  be  hasty. 

2.  Nothing  is  more  grateful  than  to  enjoy  that,  at  lust,  wiii^li 
we  have  long  wished  and  waited  for  ;  Wkeu  the  desire  does  come, 
it  puts  men  into  a  sort  of  paradise,  a  garden  of  pleasure,  for  it  is 
a  tree  of  life.  It  will  aggravate  the  eternal  misery  of  the  wicked, 
that  their  hopes  will  be  frustrated  ;  and  it  will  make  the  liap))iness 
of  heaven  the  more  welcome  to  the  saints,  that  it  is  what  they 
have  earnestly  longed  for  as  the  crown  of  their  hopes. 

13.  Whoso  despiseth  the  word  shall  be  de- 
stroyed :  but  he  that  fearelh  the  commandiueiit 
shall  be  rewarded. 

Here  is,  1.  The  character  of  one  that  is  marked  for  ruin;  He 
that  despises  the  word  of  God,  and  has  no  regard  to  it,  no  venera- 
tion for  it,  nor  will  be  ruled  by  it,  certainly  he  shall  be  destroyed; 
for  he  slights  that  which  is  the  only  means  of  curing  a  destructive 
disease,  and  niukcs  himself  obnoxious  to  that  divine  wrath  which 
will  certainly  be  his  destruction.  Those  that  prefer  the  rules  of 
carnal  policy  before  divine  precepts,  and  the  allurements  of  the 
world  and  the  flesh  before  God's  promises  and  comforts,  dcsjjise 
his  word,  giving  the  preference  to  those  things  that  stand  in  com- 
petition with  it ;  and  it  is  to  their  own  just  destruction  ;  they  would 
not  take  warning. 

2.  The  character  of  one  that  is  sure  to  be  happy  ;  lie  thatfean 
the  commandment,  that  stands  in  awe  of  God,  pays  a  deference  to 
his  authority,  has  a  reverence  for  his  word,  is  afraid  of  displeasing 
God,  and  incurring  the  penalties  annexed  to  the  commajidment, 
he  shall  not  only  escape  destruction,  but  shall  be  rewarded  for  his 
godly  fear.     In  keeping  the  commaihdment  there  is  great  reward. 

14.  The  law  of  the  wise  is  a  fountain  of  life,  to 
depart  from  the  snares  of  death. 

By  the  law  of  the  wise  and  righteous,  here,  we  may  understand, 
either  the  principles  and  rules  by  which  they  govern  themselves, 
or  (which  comes  all  to  one)  the  instructions  which  they  give  to 
others,  which  ought  to  be  as  a  law  to  all  about  them;  and  if  they 
be  so, 

1.  They  will  be  constant  springs  of  comfort  and  satisfaction  ;  as 
a  fountain  of  life,  sending  forth  streams  of  living  water;  the 
closer  we  keep  to  those  rules,  the  more  effectually  we  secure  our 
own  peace. 

2.  They  will  be  constant  preservatives  from  the  temptations  of 
Satan.  They  that  follow  the  dictates  of  this  law  will  keep  at  a 
distance  from  the  snares  of  sin,  and  so  escape  the  snares  of  death, 
which  they  run  themselves  into  that  forsake  the  law  of  ihe  wise. 

15.  Good  understanding  giveth  favour:  but  the 
way  of  transgressors  is  hard. 

If  we  compare  not  only  the  end,  but  the  way,  we  shall  find  that 
religion  has  the  advantage  ;  for, 

1.  The  way  of  saints  is  pleasant  and  agreeable;  Good  under- 
standing gains /ai-07/r  with  God  and  man  ;  our  Saviour  grew  in  that 
favour,  when  he  increased  in  ivisdom.  Those  that  conduct  them- 
selves prudently,  and  order  their  conversation  aright  in  every  thing, 
that  serve  Christ  in  righteousness,  and  pence,  and  joy  in  the  Holy 
Ghost,  a.rc  accepted  of  God,  and  approved  <f  men,  Rom.  14.17,18. 
And  how  comfortablv  will  that  man  pass  through  the  world,  who 
is  well-understood,  and  is  therefore  well-accepted  ! 

2.  The  way  of  sinners  is  rough  and  uneasv,  and,  for  that  reason, 
impleasant  to  themselves,  because  unacceplable  to  others.  It  is 
hard,  hard  upon  others,  who  complain  of  it,  hard  to  the  sinner 
himself,  who  can  have  little  enjo\nient  of  himself,  while  he  is 
doing  that  which  is  disoliliiring  to  all  mankind.  The  service  of  sin 
is  perfect  slavery,  and  the  road  to  hell  is  strewed  with  the  thorns 
and  thistles  that  are  the  products  of  the  curse.  SiiMiers  laimur  hi 
the  very  fire. 


16.  Every  prudent »?«?«  dealelh  with  knowledge: 
but  a  fool  lajeth  open  his  folly. 

Note,  1.  It  is  \vis(l(im  to  be  cautious;  Erery  prudent  discreet 
man  docs  all  icilli  knowlvd(je,  (considering  with  himself,  and 
consulting  with  others,)  acts  uitii  deliberation,  and  is  upon  the 
reserve;  is  careful  not  to  meddle  with  that  which  he  has  not  some 
knowledge  of,  nor  to  lanch  out  into  business  which  he  has  not 
Hcqiiainted  himself  with;  will  not  deal  irit/i  those  that  he  has  not 
sonje  knnxrlcdge.  of,  whether  they  may  be  confided  in.  He  is  still 
dealing  in  knowledge,  that  he  mav  increase  the  stock  he  has. 

2.  It  is  folly  to  be  rash,  as  the /oo/  is,  who  is  forward  to  talk  of 
things  lie  knows  nothing  of,  and  undertake  that  which  he  is  no 
way  fit  for,  and  so  lays  open  ids  folly,  and  makes  himself  ridicu- 
lous.    He  began  to  build,  and  was  nut  able  to  finish. 

17.  A  wicked  messenger  falleth  into  mischief: 
but  a  faithful  ambassador  is  health. 

Here  is,  1.  The  ill  consequences  of  betraying  a  trust;  A  tricked 
viesseuger,  who,  being  sent  to  negociate  any  business,  is  false  to 
him  that  employed  him,  divulges  his  councils,  and  so  defeats  his 
designs,  he  cannot  expect  to  prosper,  but  will  certainly  fall  into 
some  mischief  or  other,  will  be  discovered  and  punished  ;  since 
nothing  is  more  hateful  to  God  and  man  than  the  treachery'  of 
those  that  have  a  confidence  reposed  in  them. 

2.  The  happy  effects  of  fidelity  ;  An  ambassador,  who  faithfully 
discharges  his  trust,  and  serves  the  interests  of  those  who  employ 
him,  he  is  health,  he  is  health  to  those  by  whom,  and  for  Hhoni, 
he  is  employed,  heals  dif-ferences  that  are  between  them,  and 
preserves  a  good  understanding;  he  is  health  to  himself,  for  he 
gecnres  his  own  interest.  This  is  applicable  to  ministers,  Christ's 
messengers  and  ambassadors  ;  those  that  are  wicked  and  false  to 
Christ,  and  the  souls  of  men,  do  mischief,  and  fall  into  mischief; 
but  those  that  are  faithful  will  find  sound  words  to  be  healing 
words  to  others  and  themselves. 

18.  Poverty  and  shame  shall  be  to  him  that  re- 
fuseth  instruction:  but  he  that  regardeth  reproof 
tihall  be  honoured. 

Note,  1.  He  that  is  so  proud  that  he  scorns  to  be  taught,  will 
certainly  be  abased;  He  that  refuses  ihe  good  instruction  offered 
him,  as  if  it  were  a  reflection  upon  his  honour,  and  an  abridgment 
of  his  liberty,  poverty  and  shame  shall  be  to  him  ;  he  will  become 
a  beggar,  and  live  and  die  in  disgrace;  every  one  will  despise  him 
as  foolish,  and  stubborn,  and  ungovernable. 

2.  He  that  is  so  humble  that  he  takes  it  well  to  be  told  of  his 
faults,  shall  certainly  be  exalted  ;  He  that  regards  a  reproof, 
whoever  gives  it  him,  and  will  mend  what  is  amiss  when  it  is 
shewed  him,  he  gains  respect  as  wise  and  candid  ;  he  avoids  that 
which  would  be  a  disgrace  to  him,  and  is  in  a  fair  way  to  make 
himself  considerable. 

19.  The  desire  accomplished  is  sweet  to  the  soul : 
but  it  is  abomination  to  fools  to  depart  from  evil. 

This  shews  the  folly  of  those  that  refuse  instruction,  for  they 
might  be  happy,  and  will  not. 

1.  They  ntight  be  happy.  There  are  in  man  strong  desires  of 
happiness;  God  has  provided  for  the  accomplishment  of  tliose 
desires,  and  that  would  be  siveet  to  the  sovl,  whereas  the  pleasures 
of  sense  are  grateful  only  to  the  carnal  appetite.  The  desire  of 
good  men  toward  the  favoiir  of  God  and  spiritual  blessings,  brings 
that  which  is  fweet  to  their  souls ;  we  know  those  that  can  say  so 
by  experience,   Ps.4.  6,  7. 

2.  Yet  they  will  not  be  happy ;  for  it  is  an  abomination  to  them 
to  depart  from  evil,  which  is  necessary  to  their  being  happy. 
Never  let  those  expect  any  thing  truly  sweet  to  their  souls  that 
will  not  be  persuaded  to  leave  iheir  sins,  hut  that  roll  them  under 
their  tongues  as  a  sweet  morsel. 

20.  He  that  walketh  with  wise  men  shall  be  wise; 
but  a  (  ompanion  of  fools  shall  be  destroyed. 


PROVERBS,  XIII.  The  Righteous  exclusively  happy 

Note,  1.  Those  that  wouki  be  good  must  keep  good  company, 
which  is  an  evidence  for  them  that  they  would  be  good,  (mea'a 
character  is  known  by  the  company  they  choose,)  and  Will  be  a 
means  of  making  them  good,  of  shewing  /hem  the  way,  and  of 
quickening  and  encouraging  them  in  it.  He  that  wouhl  be  himself 
wise,  must  walk  with  those  that  are  so,  must  choose  such  for  his 
intimate  acquaintance,  and  converse  with  them  accordingly  ;  must 
ask  and  receive  instruction  from  them,  and  keep  up  pious  and 
profitable  talk  with  them ;  (Ecclesiasticus,  8. 9.)  3Iiss  not  the 
discourse  of  the  elders,  for  they  also  learned  of  their  fathers. 
And  (ch.  6.  35.)  Be  willing  to  hear  every  godly  discourse,  and  let 
not  the  parables  of  undersi-anding  escape  thee. 

2.  Multitudes  arc  brought  to  ruin  by  bad  company ;  A  companion 
of  fools  shall  be  broken,  so  some;  shall  be  known,  so  the  Seventy  ; 
known  to  be  a  fool ;  noscitur  ex  socio — he  is  known  by  his  com- 
pany. He  will  be  like  them,  so  some  ;  ivill  be  made  wicked,  so 
others;  it  comes  all  to  one;  for  all  those,  and  those  only,  that 
make  themselves  wicked,  will  ie  rfcs/j-o!/rrf;  and  those  that  asso- 
ciate with  evil  doers  are  debauched,  and  so  undone,  and,  at  last, 
ascribe  their  death  to  it. 


21.  Evil  pursueth  sinners:  but  to  the  righteous 
good  shall  be  repay ed. 

Here  see,  1.  How  unavoidable  the  destruction  of  sinners  is;  the 
wrath  of  God  pursues  them,  and  all  the  terrors  of  that  wrath  ; 
Evil  pursues  them  close  wherever  they  go,  as  the  avenger  of  blood 
pursued  the  manslayer,  and  they  have  no  city  of  refuge  to  flee  to ; 
they  attempt  an  escape,  but  in  vain.  ^\  horn  God  pursues  he  is 
sure  to  overtake.  They  may  prosper  for  a  while,  and  grow  very 
secure,  but  their  damnation  shunbers  not,  though  they  do. 

2.  How  indefeasible  the  happiliess  of  the  saints  is;  the  God 
that  cannot  lie  has  engaged  that  to  the  righteous  good  shall  be 
repayed ;  they  shall  be  abundantly  recompensed  for  all  the  good 
thev  have  done,  and  all  the  ill  they  have  suffered,  in  this  world  ; 
so  that,  though  many  have  been  losers/or  their  righteousness,  they 
shall  not  be  losers  by  it.  Though  the  recompence  do  not  come 
quickly,  it  will  come  in  the  day  of  payment,  in  the  world  of  retri- 
bution ;  and  it  will  be  an  abundant  recompence. 

22.  A  good  man  leaveth  an  inheritance  to  his 
children's  children  :  and  the  wealth  of  the  sinner 
is  laid  up  for  the  just. 

See  here,  1.  How  a  good  man's  estate  lasts;  he  leaves  an  inhe- 
ritance to  his  children's  children.  It  is  part  of  his  praise  that  he 
is  tlioughtful  for  posterity  ;  that  he  does  not  lay  all  out  upon 
himself,  but  ii.  in  care  to  do  well  for  tliose  that  come  after  him  ; 
not  by  withholding  more  than  is  meet,  but  by  a  prudent  and  decent 
frugality.  He  trains  up  his  children  to  this,  that  they  may  leave 
it  to  their  children  ;  and  especially  he  is  careful,  both  by  justice 
and  charity,  to  obtain  the  blessing  of  God  upon  what  he  has,  and 
to  entail  that  upon  his  children,  without  which  the  greatest  in- 
dustry and  frugality  will  be  in  vain ;  A  good  man,  by  being  good, 
and  doing  good,  by  honouring  the  Lord  with  his  substance,  and 
spending  it  in  his  service,  secures  it  to  his  posterity;  or,  if  he 
should  not  leave  them  much  of  this  world's  goods,  his  prayers,  his 
instructions,  his  good  example,  will  be  the  best  entail;  and  the 
promises  of  the  covenant  will  be  an  inheritance  to  his  children's 
children,  Ps.  103.17. 

2.  How  it  increases  by  the  accession  of  the  wealth  of  the  sinner 
to  if,  for  that  is  laid  up  for  the  just.  If  it  be  asked,  "  How  should 
good  men  grow  so  rich,  who  are  not  so  eager  upon  the  world  as 
others  are,  and  who  commonly  suffer  for  their  well-doing?"  it  is 
here  answered,  "  God,  in  his  providence,  often  brings  into  their 
hands  that  which  wicked  people  had  laid  up  for  themsehes."  The 
innocent  shall  divide  the  silver,  Job,  27.  IG,  17.  The  Israelite."} 
shall  spoil  the  Egyptians,  (Exod.  12. 36.)  and  eat  the  riches  of  thtt 
Gentiles,   Isa.  Gl.'e. 

23.  Much  food  is  i?i  the  tillage  of  the  poor:  but 
there  is  that  is  destroyed  for  want  of  judgment. 


PRO VEJ113S.  XIII,  XIV. 


Wisdom  and  Folly 


See  here,  1.  How  a  small  estate  may  he  improved  by  industry, 
to  tliiil  II  mail,  by  making  the  best  of  every  Ihins:,  may  live  com- 
fortably upon  it ;  Miuli  jond  is  in  t/ie  tillaijc  of  the  poor,  the  poor 
farmers,  that  have  but  a  bttle,  but  take  pains  witli  that  little,  and 
husband  it  well.  Many  make  it  an  excuse  for  Ihcir  idleness,  that 
thev  have  but  a  little  to  work  on,  a  very  little  to  be  doing  «ilh  ; 
but  the  less  conijiass  the  field  is  of,  the  nu)re  let  the  skill  and 
labour  of  the  owner  be  emph)ye<l  about  it,  and  it  will  turn  to  a 
\ery  good  account.     Let  him  dig,  and  he  needs  not  beg. 

2.  Ilow'  a  great  estate  may  be  ruined  by  indiscretion  ;  There,  is 
that  has  a  great  deal,  but  it  is  destroyed  and  i)rouglit  to  nothing, 
for  u-atit  of  judyment,  prudence  in  the  management  of  it.  Men 
over-build  themselves,  or  over-buy  themselves;  keep  greater  com- 
pany, or  a  better  table,  or  more  servants,  than  they  can  afford  ; 
suffer  what  they  have  to  go  to  decay,  and  do  not  make  the  most 
of  it;  by  taking  up  moncv  themselves,  or  being  bound  for  others, 
their  estates  are  sunk,  their  families  reduced,  and  aliybc  wniit  of 
judyment. 

24.  He  that  spafeth  his  rod  hateth  his  son:  but 
he  that  loveth  him  chasteneth  iiim  betimes- 

Note,  1.  To  the  education  of  children  in  that  which  is  good, 
there  is  necessary  a  due  correction  of  them  (or  what  is  amiss; 
every  child  of  our's  is  a  child  of  Adam,  and  therefore  has  that 
foolishness  bound  up  in  its  heart  which  calls  for  rebuke,  more  or 
less;  the  rod  and  reproof  which  give  wisdom.  Observe,  It  is  his 
rod  that  must  be  used,  the  rod  of  a  parent,  directed  by  wisdom 
and  love,  and  designed  for  good  ;   not  the  rod  of  a  servant. 

2.  It  is  good  to  begin  betimes  with  the  necessary  restranits  of 
children  from  that  which  is  e\il,  before  vicious  habits  are  con- 
firmed.    The  branch  is  easily  bent  when  it  is  tender. 

3.  Those  really  hate  their  children,  though  they  pretend  to  be 
fond  of  them,  that  do  not  keep  them  under  a  strict  discipline,  and 
by  all  proper  methods,  severe  ones  when  gentle  ones  \\\\\  not 
serve,  make  them  sensible  of  their  faults,  and  afraid  of  offending. 
They  abandon  them  to  their  worst  enemy,  to  the  most  dangerous 
disease,  and  therefore  hate  them.  Let  this  reconcile  children  to 
the  correction  their  good  parents  give  them  ;  it  is  from  love,  and 
for  their  good,   Heb.  12.  7  . .  9. 

25.  The  righteous  eateth  to  the  satisfying  of  his 
soul:  but  the  bellj'  of  the  wicked  shall  want. 

Note,  1.  It  is  the  happiness  of  the  righteous  that  they  shall 
have  enough,  and  that  they  know  when  they  have  enough.  They 
desire  not  to  be  surfeited,  but,  being  moderate  in  their  desires, 
they  are  soon  satisfied.  Nature  is  content  with  a  little,  and  grace 
with  less;  enough  is  as  good  as  a  feast.  They  that  feed  on  the 
bread  of  life,  that  feast  on  the  promises,  meet  with  abundant  satis- 
faction of  soul  there,  eat,  and  are  filled. 

2.  It  is  the  misery  of  the  wicked,  that,  through  the  insatiableness 
of  their  own  desires,  they  are  always  needy:  not  only  their  souls 
shall  not  be  satisfied  with  the  world  and  the  flesh,  but  even  their 
belly  shall  nuiii ;  their  sensual  appetite  is  always  craving.  In  hell 
they  shall  be  denied  a  drop  of  water. 


CHAP.  XIV. 

ie  woman  build 
the  foolish  plucketh  it  down  with  her  hands 


1.  Tj^VERY  wise  woman buildeth  her  house  :  but 

JH<i 

Note,  1.  A  good  wife  is  a  great  blessing  to  a  family;  by  a  fruit- 
ful wife  a  family  is  multiplied  and  replenished  with  children,  and 
so  built  up  ;  but  bv  a  ))rudent  wife,  one  that  is  pious,  industrious, 
and  considerate,  the  affairs  of  the  family  are  made  to  prosper, 
debts  are  paid,  portions  raised,  provision  made,  the  children  well 
educated  and  maintained,  and  the  family  has  comfort  within  doors 
and  credit  without;  thus  is  the  house  built.  She  looks  upon  it  as 
her  own  to  take  care  of,  though  she  knows  it  is  her  husband's  to 
bear  rule  in,  Eslh.l.  22. 

2.  Many  a  family  is  brought  to  ruin  bv  ill  housewifery,  as  well 
«s  by  ill  husliiindry.  A  foolish  woman,  that  has  no  fear  of  God, 
nor    regard   to    her  business,    that  is   wilful,    and   wasteful,  andf 


hiimoursome;  that  indulges  her  ease  and  a])pctile,  and  is  all  fui 
jaunting  and  feasting,  cards  and  the  play-house ;  though  she 
ccuue  to  a  plentiful  estate,  and  to  a  family  beforehand,  she  wilj 
impoverish  and  waste  it,  and  will  as  certainly  be  the  ruin  of  hci 
house  as  if  s\\e  plucked  it  dowuictth  her  hands :  and  the  husliaiid 
himself,  with  all  his  care,  can  scarcely  prevent  it. 

2.  He  that  walketli  in  his  it])rightness  fearetli 
the  Lord:  bitt  /le  that  is  pervi'ise  in  his  ways 
despiseth  hiiu. 

Here  are,  I.  Grace  and  sin  in  their  true  colours.  Grace 
reigning  is  a  reverence  of  God,  and  gives  honour  to  him  who  is 
infinitely  great  and  high,  and  to  whom  all  honour  is  due,  tliaii 
«liicli  what  is  more  becoming,  or  should  be  more  pleasing,  to  the 
rational  creature  ?  Sin  rcignmg  is  no  less  than  a  contempt  of 
God  ;  in  this,  more  than  in  any  thing,  sin  appears  exceeding  sinful, 
that  it  despises  God,  w  liinn  angels  adore.  They  that  despise  God's 
precepts,  and  will  not  be  ruled  by  them,  his  promises,  and  will  not 
accept  of  them,  despise  God  himself,  and  all  his  attributes. 

2.  Grace  and  sin  in  (heir  true  light.  By  this  we  may  know  a 
man  that  has  grace,  and  the  fear  of  God,  reigning  in  him,  lie  uallia 
in  his  vpriyhtness,  he  makes  conscience  of  his  actions,  is  faithful 
both  to  God  and  man,  and  every  slop  he  jiuikes,  as  well  as  every 
step  he  takes,  is  by  rule;  here  is  one  that  honours  God.  But,  on 
the  contrary,  he  that  is  perverse  in  his  ways,  that  wilfully  follows 
his  own  appetites  and  jiassions,  that  is  unjust  and  dishonest,  and 
contradicts  his  profession  in  his  conversation  ;  however  he  may 
pretend  to  devotion,  he  is  a  wicked  man,  and  will  be  reckoned 
with  as  a  despiser  of  God  himself. 

3.  in  the  mouth  of  the  foolish  is  a  rod  of  pride: 
but  tiie  lips  of  the  wise  shall  preserve  them. 

See  here,  1.  A  proud  fool  e.^posing  himself.  Where  there  is 
jjfide  in  the  heart,  and  no  wisdom  in  the  head  to  su|)press  it,  it 
commonly  shews  itself  in  the  words;  In  the  moyth  there  is  pride, 
proud  boasting,  proud  censuring,  proud  scorning,  proud  command- 
ing, and  giving  law;  this  is  the  rod,  or  branch,  of  |)ride;  the  word 
is  used  only  here  .and  Isa.  11.1.  It  grows  from  that  root  of 
bitterness  which  is  in  the  heart;  it  is  a  rod  from  that  stem.  The 
root  must  be  plucked  up,  or  we  cannot  conquer  this  branch  :  or  it 
is  meant  of  a  smiting,  beating,  rod;  a  rod  of  pride,  which  strikes 
others.  The  proud  man  with  his  tongue  lays  about  him,  and  deals 
blows  at  pleasure,  but  it  will  in  the  end  be  a  rod  to  himself;  the 
jjioud  man  shall  come  under  an  ignominious  correction  by  the 
words  of  his  own  mouth;  not  cut  as  a  soldier,  but  caned  as  a  ser- 
vant; and  herein  he  will  be  beaten  with  his  own  rod,  Ps.  61.8. 

2.  A  humble  wise  man  saving  himself,  and  consulting  his  own 
good ;  The  lips  of  the  nise  shall  preserve  them  from  doing  that 
mischief  to  others  which  proud  men  do  with  their  tongues,  and 
from  bringing  that  mischief  on  themselves  which  haughty  scorners 
are  often  involved  in. 


4.  Where  no  oxen  are,  the  crib  is  clean :  but 
much  increase  is  by  the  strength  of  the  ox. 

Note,  1.  The  neglect  of  husbandry  is  the  way  to  poverty  ;  Where 
no  oxen  are,  to  till  the  ground  and  tread  out  the  corn,  the  crib  is 
empty,  is  clean,  there  is  no  straw  for  the  cattle,  and  consequently 
no  bread  for  the  service  of  man.  Scarcity  is  represented  by  clean- 
ness of  teeth,  Amos,  4. 6.  Where  no  oxen  are,  there  is  nothing  to 
be  done  at  the  ground,  and  then  nothing  to  be  had  out  of  it ;  the 
crib  indeed  is  clean  from  dung,  which  pleases  the  neat  and  nice, 
that  cannot  endure  husbandry,  because  there  is  so  much  dirty 
work  in  it,  and  therefore  will  sell  their  oxen  to  keep  the  crib  clean; 
but  then  not  only  the  labour,  but  even  the  dung,  of  the  ox  is  wanted. 
This  shews  the  folly  of  those  who  addict  themselves  to  the  plea- 
sures of  the  country,  but  do  not  mind  the  business  of  it;  who  (as 
we  say)  keep  more  horses  than  kine,  more  dogs  than  swine;  their 
families  must  needs  suffer  bv  it. 

2.  Those  who  take  pains  about  their  ground  are  likely  to  rcaj) 
the  profit  of  it;  these  "ho  keep  that  about  them  which  is  for  u«a 


PUOVi:>iiBS,  XIV. 


Wisdom  and  Folly 


tliey  are  likelv  to  thrive.    Much  increase  is  by  the  slrenglh  of  the 
ox, "tluit  is  made  for  our  service,  and  is  profitalile  alive  and  dead. 

but  a  false 


5.  A   faitliful  witness  will  not  lie 
witness  will  utter  lies. 

In  tlie  administration  of  justice,  much  depends  upon  the  wit- 
nesses, and  therefore  it  is  necessary  to  the. common  good  that 
witnesses  be  principled  as  tiiey  ought  to  be  ;   for, 

1.  A  witness  that  is  conscientious,  will  not  dare  to  give  in  a 
testimonv  that  is  in  the  least  untrue;  nor,  for  e;ood-\viil  or  ill-will, 


and  eervice,  not  forstaleand  shew,  more  husbandmen  tiinn  footmen,  |1  U,  not  to  spy  wonders,  but  to  get  forward  toward  their  journey's 

«nd.  It  21. /o  wnrfers/and  our  oton  May,  not  to  be  critics  and  busy- 
bodies  in  other  men's  matters,  but  to  look  well  to  oursehes,  ana 
ponder  the  path  of  our  feel :  to  understand  the  directions  of  our 
way,  that  we  may  observ'e  them;  the  dangers  of  our  wav,  that  «e 
may  avoid  them;  the  difficulties  of  our  way,  that  we  may  brenk 
through  them;  and  the  advantages  of  our  way,  that  we  mav  im- 
prove them  :  to  understand  the  rules  we  are  to  walk  by,  and  the 
ends  we  are  to  walk  toward,  and  walk  accordingly. 

2.  The  had  conduct  of  a  bad  man  ;  he  puts  a  cheat  upon  him- 
self, he   does  not  rightly  understand  his  way,  he  thinks  he  does, 


,  tor  gooft-wUI  or  ill-will,  !  a„(j  ^q  misses  his  wav,  and  goes  on  in  his  mistake  ;    The  folly  of 
represent   a   thing   otherwise  than   according  to  the  best   of   his  j  yj,^/,  {g  deceit,  it  cheats  them  into  their  own  ruin.     The  follv  of 
knowledge,  whoever  is  pleased  or  displeased  ;  and  then  judgment  j  him  that  built  on  the  sand  was  deceit, 
runs  down  like  a  river.  'i 

2.  But  a  witness  that  will  be  bribed,  and  biassed,  and  brow-  9.  Fools    make   a    mock    at   sin;    but  amon";    the 


beaten,  will  utter  lies,  (and   not  stick  or  startle  at  it,)  with  as 
much  readiness  and  assurance  as  if  it  were  all  true. 


righteous  l/icre  is  favour. 


See  here,  1.  How  wicked  people  are  hardened  in  their  wicked- 
6.  A    SCOrner    seeketh    wisdom,    and   findeth    ?7|  ness;  \\\^y  make  a  mock  at  sin:  they  make  a  laughing  matter  of 

not:    but   knowledge   is  easy  unto  him  that  under- !  «''.^«'7  °V'*'"'?:  '"^king  themselves  and  thei^r  companions  merry 

i      \  ■  ^^''h  that  tor  w  hich  they  should  mourn  ;  and  they  make  a  light 

Stand ein.  matter  of  their  own  sins,  both  when  they  are  tempted  to  sin,  and 

Note,  1.  The  reason  why  some  people  seek  wisdom,  and  do  not  !  when  they  have  committed  it ;  they  call  evil  good,  and  good  evil, 

find  it,  is,  because  they  do  not  seek  it  from  a  right  principle,  and  (Isa.  5.20.)  turn  it  off  with  a  jest,  rujsh  into  sin,   (Jer.  8.  6.)  and 

in  a  right  manner.    Tliey  are  scorners,  and  it  is  in  scorn  that  they  '  say  they  shall  have  peace,  though  they  go  on  :  they  care  not  what 
ask  instruction,  that  they  may  ridicule  what  is  told  them,  and  may  I 
cavil  at  it.     Many  put  questions  to  Christ,  tempting  him,  and  that ' 


they  might  have  whereof  to  accuse  him,  but  they  were  never  tlx 
wiser.  No  marvel,  if  they  who  seek  wisdom,  as  Simon  Magu-^ 
sought  the  gifts  of  the  Holy  Ghost,  to  serve  their  pride  and  co- 
vetousness,  do  not  find  it,  for  they  seek  amiss.  Herod  desired  to 
Bce  a  miracle,  but  he  was  a  scorner,  and  therefore  it  was  denied 
him,  Luke,  '23.  8.     Scorners  speed  not  in  prayer. 

2.  To  those  who  understand  themselves  aright,  who  depart  from 
evil,  for  that  is  understanding,  the  knowledge  of  God  and  of  his 
will  is  easy.  The  parables  which  harden  scorners  in  their  scorn- 
ing, and  make  divine  things  more  difficult  to  them,  enlighten  those 
who  are  willing  to  learn,  and  make  the  same  things  more  plain 
and  intelligible  and  familiar  to  them,  Matlh.  13.  lCl5,  16.  The 
same  word  which  to  the  scornful  is  a  samnr  of  death  unto  death, 
tc  the  humble  and  serious  is  a  saviour  of  life  unto  life.  He  that 
vnderstands,  so  as  to  depart  from  evil,  (for  that  is  vnderstand- 
ing,)  to  quit  his  prejudices,  to  lay  aside  all  cornipt  dispositions 
and  affections,  will  easily  apprehend  instruction,  and  receive  the 
impressions  of  it. 

7.  Go  from  the  presence  of  a  foolish  man.  when 
thou  perceivest  not  in  him  the  lips  of  knowledge. 

See  here,  1.  How  we  mav  discern  a  fool,  and  discover  him;  a 
wicked  man,  for  he  is  a  foolish  man;  if  we  perceive  not  inhim  the 
lips  of  knowledge,  if  we  find  there  is  no  relish  or  savour  of  piety 
in  his  discourse,  that  his  conmiunication  is  all  corrupt  and  cor- 
rupting, and  nothing  in  it  good  and  to  the  use  of  edifying,  we 
may  conclude  the  treasure  is  bad. 

2.  How  we  must  decline  such  a  one,  and  depart  from  him  ; 
Go  from  his  presence,  for  tliou  perceivest  there  is  no  good  to  be 
gotten  by  his  company,  but  danger  of  getting  hurt  by  it.  Some- 
times the  only  way  we  have  of  reproving  wicked  discourse  and 
witnessing  against  it,  is,  by  leaving  the  company  and  going  out  of 
the  hearing  of  it. 

8.  The  wisdom  of  the  prudent  is  to  understand 
his  way  :  but  the  folly  of  fools  is  deceit. 

See  here,  1.  The  good  conduct  of  a  wise  and  sood  man  ;  he 
nianaires  himself  well.  It  is  not  the  wisdom  of  the  learned,  which 
consists  only  in  speculation,  that  is  here  commended,  but  the 
wisdom  of  the  prudent,  which  is  practical,  and  is  of  use  to  direct 
our  counsels  and  actions.  Christian  prudence  consists  in  a  right 
understanding  of  our  way ;  for  we  are  travellers,  whote  concern  it 


mischief  they  do  by  their  sins,  and  laugh  at  those  that  tell  them  of 
it.  Thev  are  advocates  for  sin,  and  are  ingenious  at  framing  ex- 
cuses for  it.  Fools  make  a  7nock  at  the  sin-off ering ,  so  some  ;  they 
that  make  light  of  sin  make  light  of  Christ.  They  are  fools  that 
make  light  of  sin,  for  they  make  light  of  that  which  God  complain* 
of,  (Amos,  2.  13.)  which  lay  heavy  upon  Christ,  and  which  they 
themselves  will  have  other  thoughts  of  shortly. 

2.  How  good  people  are  encouraged  in  their  goodness;  Among 
the  righteous  there  is  favour ;  if  they  in  any  tiling  offend,  they 
presently  repent,  and  obtain  the  favour  of  God.  They  have  a. 
good-win  one  to  another;  and  among  them,  in  their  societies, 
there  is  mutual  charity  and  compassion  in  cases  of  offences,  and 
no  mocking. 

10.  The  heart  knoweth  his  own  bitterness  ;  and 
a  stranger  doth  not  iiitertiieddle  with  his  joy. 

This  agrees  with  1  Cor. 2.11.  What  man  hnoivs  the  things  of  a 
man,  and  the  changes  of  his  temper,  save  the  spirit  of  a  man? 

1.  Every  man  feels  most  from  his  own  burthen,  especially  that 
which  is  a  burthen  upon  the  spirits,  for  that  is  commonly  con- 
cealed, and  the  sufferer  keeps  it  to  himself.  We  must  not  censure 
the  griefs  of  others,  for  we  know  not  what  they  feel,  their  stroke 
perhaps  is  heavier  than  their  groaning. 

2.  Many  enjoy  a  secret  pleasure,  especially  in  divine  consola^- 
tions,  vvhicii  others  are  not  aware  of,  much  less  are  sharers  in.  As 
the  sorrows  of  a  penitent,  so  the  joys  of  a  believer,  are  such  Qm  a 
stranger  does  not  intermeddle  with,  and  therefore  is  no  compe'.int 
judge  of. 

1 1 .  The  house  of  the  wicked  shall  be  overlhrovvn : 
but  the  tabernacle  of  the  upright  shall  floiuish. 

Note,  1.  Sin  is  the  ruin  of  great  families;  The  house  of  tha 
wicked,  though  built  ever  so  strong  and  high,  shall  be  overthrown^ 
shall  be  brought  to  poverty  and  disgrace,  and  at  length  be  extinct. 
His  hope  for  heaven,  the  house  on  which  he  leans,  shall  not  stand, 
but  fail  in  the  storm;  the  deluge  that  comes  will  sweep  it  away. 

2.  Rijrhtcousness  is  the  rise  and  stability  even  of  mean  families; 
Even  trie  tabernacle  of  the  upright,  though  moveable  nnd  desj)i« 
cable  as  a  tent,  shall  flourish  in  outward  prosperity,  if  Infinite 
Wisdom  see  good;  at  all  events,  in  graces  and  comfort,  which  arc 
true  riches  and  honours. 

12.  There  is  a  way  which  seemeth  right  unto  a 
man,  but  the  end  thereof  are  the  ways  of  death. 


PROVERBS,  XIV. 


V*  istl 


^  istioni  and 


Folly. 


We  liave  here  an  account  of  the  way  and  end  of  a  great  nianv 
►elf-(!ehi(led  souls. 

1.  Their  way  is  seemingly  fair;  it  secw.i  rir/lil  to  themselves; 
Ihev  please  themselves  «ith  a  f.incy  that  thev  are  as  lliey  sliordd 
(le,  that  their  opinions  and  practices  are  !ri><)d,  and  such  as  will 
bear  them  out.  The  way  of  ignorance  and  carelessness,  the  way 
of  worldliiiess  and  earthly  mindedness,  the  wav  of  sensuality  and 
flesh-pleasing,  seem  right  to  those  that  walk  in  them  ;  much  more, 
fhey  imagine,  the  way  of  hvpocrisv  in  religion,  external  perform- 
ances, partial  reformations,  and  blind  zeal,  will  bring  them  U. 
heaven;  they  flatter  themselves  in  their  own  eyes,  that  all  will  be 
well  at  last. 

2.  Their  end  is  really  fearfid,  and  the  more  so  for  their  mistake; 
it  is  the  naifs  nf  death,  eternal  death;  their  iniquity  will  certainly 
be  their  ruin,  and  they  will  perish  with  a  lie  in  their  right  hand. 
Self-deceivers  will  prove,  in  the  end,  self-destroyers. 

13.  Even  in  laughter  the  heart  is  sorrowful;  and 
the  end  of  that  inirth  is  heaviness. 

This  shews  (he  vanity  of  carnal  mirth,  and  proves  what  Solomon 
said  of  laughter,  that  it  is  mad;  for,  I 

1.  There  is  sadness  under  it.  Sometimes,  when  sinners  arc 
under  conviitions,  or  some  great  trouble,  they  dissend>le  their  grief  j 
by  a  forced  mirth,  and  put  a  good  face  on  it,  because  they  will  not 
seem  to  yield  ;  they  cry  not  when  he  binds  them.  Nay,  when 
men  really  are  merry,  yet,  at  the  same  time,  there  is  some  allav  or 
other  to  it ;  something  that  casts  a  damp  upon  tlicir  mirth,  which 
all  their  gaiety  cajinot  keep  from  their  heart.  Their  consciences 
till  Iheni  ihev  have  no  reason  to  be  merry;  (Hos.9. 1.)  Ihey  can- 
not but  see  the  vanity  of  it.  Spiritual  Joy  is  sealed  in  the  soul; 
the  jov  of  the  hypocrite  is  .but  from  the  teeth  outward.  See  John, 
16. 2i.     2Cor."6.10. 

2.  There  is  worse  after  this  ;  The  endof  that  mirth  is  henrinr<.s  ; 
it  is  soon  over,  like  the  crackling  of  thorns  under  a  pot :  and,  if  llu 
conscience  be  awake,  all  sinful  and  profane  niirlli  will  be  reflected 
upon  with  bitterness;  if  not,  the  heaviness  will  he  so  nuich  iIu 
greater,  when  fvr  all  these  things  God  shall  briny  the  sinner  inti- 
jvdyment.  The  sorrows  of  the  saints  will  end  in  everlas-tiiig  iovs. 
(Ps.  i26.  5.)  but  the  laughter  of  fools  will  end  in  endless  Hcepiiif- 
and  wailing. 


14.  The  backslider  in  heart  shnll  he  filled  with 
his  own  ways:  and  a  gond  miMi  sit  a  1 1  he  satisfied 
from  himself. 

Note,  1.  The  iiii-fry  of  ainnors  will  be  :.-n  eternal  surfeit  upo5 
their  sins  ;  The  b'lchxli-lrr  i)i  /•' ;//.  wlio  for  fear  nf  ?ufferillj,  or 
in  hope  of  profit  or  pleasure,  forsakes  God  and  his  duty,  ohait  be 
/tiled  with  his  own  ways,  God  will  give  him  enough  of  them;  they 
would  not  leave  their  bruti.5h  lusts  and  passions,  and  therefore  Ihey 
shall  stick  by  them,  to  their  everlasting  terror  and  torment:  he 
that  is  filthy  shall  be  filthy  still.  Sun,  re)nembcr,  shall  /"///  them 
with  their  own  ways,  and  set  their  sins  in  order  bcfoie  them. 
Backsliding  begins  in  the  heart,  it  is  the  evil  heart  of  unbelief  that 
de|)arts  from  God;  and,  of  all  sinners,  backsliders  will  have  most 
terror  when  they  reflect  on  their  own  ivays,  Lidie,  11.2(5. 

2.  The  happiness  of  the  saints  will  be  an  eternal  satisfaction  in 
their  graces,  as  tokens  of,  and  qualifications  for,  God's  peculiar 
favour;  \  good  man  shall  be  abundantly  satisfied  fr(Mu  himself, 
from  what  God  has  wrought  in  him.  He  has  rejoicing  in  himself 
alone,  Gal.C.4.  As  sinners  never  think  they  have  sin  enough  till 
it  brings  them  to  hell,  so  saints  never  think  they  have  grace  enough 
till  it  brings  them  to  heaven. 

15.  The  simple  believeth  every  word:  but  the 
prudent  man  looketh  well  to  his  going. 

Note,  1.  It  is  folly  to  be  credulous,  to  heed  every  flying  report, 
to  give  carlo  every  man's  story,  though  ever  so  improbable,  to  take 
tilings  upon  trust  from  common  fame,  to  depend  upon  every  man's 
profession  of  friendship,   an^    give  credit   to  every  one  that  will 


promise  payment  ;  those  are  simple  who  thus  believe  every  word, 
forgetting  that  all  men,  in  some  sense,  are  liars,  in  comparison 
with  God,  all  whose  words  we  are  to  believe  with  an  implicit  faith, 
for  he  c.Tnnot  lie. 

2.  ii.  is,  wiMi.  rr  to  be  cautious;  The  prudent  man  will  try  before 
he  trusts,  will  weigh  both  the  credibility  of  the  witness,  and  the 
probability  of  the  testimony,  nnd  then  give  judgment  as  the  thing 
appears,  or  suspend  his  JTidg.iicnl  till  it  api)ears.  Prove  alt  thing*, 
and  believe  not  every  spirit. 

16.  A   wise   vutn  feaieth,   and   departeth   from 
evil:  but  the  fool  ragetii,  and  is  confident. 

Note,  1.  tioly  fear  is  an  excellent  guard  upon  every  holy  thing, 
and  against  every  thing  that  is  unholy.  It  is  wisil.'im  to"  depart 
Jrom.  evil,  from  the  evil  of  sui,  and  llierfby  from  all  other  evil; 
and  therefore  it  is  wisdom  to  fear,  to  be  jealous  over  ourselves  with 
a  godly  jeaKuisy,  to  kee))  up  a  dread  of  God's  wrath,  to  be  afraid 
of  coming  near  the  borders  of  si)i,  or  d.-;ll\ing  wilh  the  beginnings 
of  it.  A  wise  man,  for  fear  of  harm,  keeps  out  of  iKirm's  way, 
and  starts  back  in  a  fright  when  he  finds  himself  entering  into 
temptation. 

2.  Presumption  is  folly.  He  who,  «hen  he  is  warned  of  his 
danger,  rages,  and  is  confident,  furiously  pushes  on,  cannot  bear 
to  be  checked,  bids  defiance  to  the  wrath  and  curse  of  God,  and, 
j  fearless  of  danger,  persists  in  his  rebellion,  makes  bold  wilh  the 
occasions  of  sin,  and  plays  upon  the  precipice,  he  is  a  fool,  for  he 
acts  against  his  reason  and  his  interest,  and  his  ruin  will  quickly 
be  the  proof  of  his  folly. 

17.  J/ie ///ai  25  soon  angry  dealetii  foolishly :  and 
a  man  of  wicked  devices  is  hated. 

Note,  1.  Passionate  men  are  justly  laughed  at;  Men  who  are 
peevish  and  touchy,  and  are  soon  angry  upon  eveiv  the  least 
provocation,  dealfoolishty,  Ihey  say  and  do  that  w  hicli  is  ridiculous, 
and  so  expose  themselves  to  contempt,  they  themselves  cannot  but 
be  ashamed  of  it  when  the  heat  is  over.  The  consideration  of  this 
should  engage  those  especially  who  are  in  reputation  for  wisdom 
and  honour,  with  the  utmost  care  to  bridle  their  passion. 

2.  Malicious  men  are  justly  dreaded  and  detested,  for  ihey  are 
much  more  dangerous  an<l  mischievous  to  all  societies ;  A  wan  of 
wicked  devices,  who  stifles  his  resentments  till  he  has  an  oppor- 
tunity of  being  avenged,  and  is  secretly  plotting  how  to  wrong  his 
neighbour,  and  to  do  him  an  ill  turn,  as  Cain  to  kill  Abel,  such  a 
man  as  this  is  hated  by  all  mankind.  The  character  of  an  angrv 
man  is  pitiable  ;  through  the  surprise  of  a  temptation  he  disturbs 
and  disgraces  himself,  but  it  is  soon  over,  and  he  is  sorry  for  it; 
but  that  of  a  spiteful  revengeful  man  is  odious,  there  is  no  fene» 
ao^iinst  liim,  nor  cure  for  hira. 

18.  The  simple  inherit  folly:  but  the  prudiiil 
are  crowned  wilh  knowledge. 

Note,  1.  Sin  is  the  shame  of  smners;  The  simple,  who  lov« 
simplicity,  get  nothing  by  it,  they  inherit  fully,  they  have  it  bif 
inheritance,  so  some.  This  corruption  of  nature  is  derived  from 
our  first  parents,  and  all  the  calamities  that  attend  it  we  have  by 
kind;  it  was  the  inheritance  they  transmitted  to  their  degenerate 
race,  an  hereditary  disease.  They  are  as  fond  of  it  as  a  man  of 
his  inheritance,  hold  it  as  fast,  and  are  as  loath  to  part  «ilh  it. 
What  they  value  themselves  upon  is  really  foolish;  and  what  will 
be  the  issue  of  their  simplicity  but  folly?  They  will  for  ever  rue 
their  own  foolish  choices. 

2.  Wisdom  is  the  honour  of  the  wise;  The  prudent  crown  them- 
ielves  with  knowledge,  they  look  upon  it  as  their  brightest  ornament, 
and  there  is  nothing  they  are  so  ambitious  of;  Ihey  bind  it  to  their 
heads  as  a  crown,  which  they  will  by  no  means  part  with;  they 
press  toward  the  top  and  perfection  of  knouledge,  «hiih  will 
crown  their  beginnings  and  progress.  They  shall  have  the  praise 
of  it ;  wise  heads  shall  be  respected  as  if  they  were  crowned 
heads.  They  croivn  knowledge,  (so  some  read  it,)  they  are  a 
credit  to  their  profession  ;  wisdom  is  not  only  justified,  hut 
glorified,  of  all  her  chlldrea. 


PROVERBS,  XIV.    Tlie  Righteous  and  the  Wicked  contrasted. 


19.  The   evil   bow    before  the  good:    and    the 
wicked  at  the  gates  of  the  righteous. 

That  is,  1.  Tlie  wicked  arc  oftentimes  inipoverislierl  and  l>ro;iE;ht 
low,  so  that  they  are  forced  to  beg,  their  wickedness  having 
reduced  them  to  straits,  while  good  men,  bv  llie  blessing  of  God, 
are  enriched,  and  enabled  to  give,  and  do  give,  even  to  the  evil, 
for  where  God  grants  life,  we  must  not  deny  a  livelihood. 

2.  SonieliTnes  God  extorts,  even  from  bad  men,  an  acknowledsf- 
nient  of  the  excellency  of  God's  people.  The  evil  ought  always 
to  bow  brjore  the  i/ooil,  and  sometimes  they  arc  made  to  do  it, 
and  In  knnw  that  God  has  loved  them,  Rev.  3.9.  They  desire 
tlieir  favour,  (Esth.  7. 7.)  their  prayers,  2  Kings,  3.  12. 

3.  There  is  a  day  coming  when  the  upright  shall  have  Ihf 
dotninion  ;  (Ps.49. 14.)  when  the  foolish  virgins  shall  come  begging 
to  the  wise  for  oil,  and  shall  knock  in  vain  at  that  r/atc  of  thv 
Lord  at  which  the  righteous  entered. 

20.  Tiie  poor  is  hated  even  of  his  own  neigh- 
bour:  but  the  rich  hath  many  friends 

This  shews  not  what  should  be,  but  what  is,  the  coramon  wa\ 
of  the  world — to  be  shv  of  the  poor,  and  fond  of  the  rich. 

1.  Few  will  give  countenance  to  ll'.ose  whom  the  worhl  frowns 
upon,  tluingh  otherwise  worthv  of  respect;  The  poor,  who  should 
be  pitied,  and  encouraged,  and  relieved,  is  hated,  looked  strange 
upon,  and  ke|it  at  a  dislance,  even  bij  his  men  neighbour,  who, 
before  he  fell  into  disgrace,  was  intimate  with  him,  and  pretended 
to  have  a  kindness  for  him.  Most  are  swallow-friends  that  are 
gone  in  winter.  It  is  good  having  God  our  Friend,  for  he  will 
not  desert  us  when  we  are  poor. 

2.  Every  one  will  make  court  to  those  whom  the  world  smiles 
upon,  though  otherwise  unworthy  ;  The  rich  have  many  Jriendi, 
friends  to  their  riches,  in  hope  to  get  something  out  of  them. 
Thei-e  is  little  friendship  in  the  world  but  what  is  governed  liy  self- 
interest,  which  is  no  true  friendship  at  all,  nor  what  a  wise  man 
will  either  value  himself  on,  or  put  any  confidence  in.  Those  that 
make  the  world  thrir  God,  idolize  (hem  that  have  most  of  its 
good  things,  and  seek  their  favour,  as  if  indeed  they  were  Heaven's 
favourites. 

21.  He  that  des])iseth  his  neighbour  smneth: 
but  he  that  hath  mercy  on  the  poor,  happy  is  he. 

See  here  how  men's  character  and  condition  are  measured  and 
judged  of,  by  their  conduct  toward  their  poor  neighbours. 

1.  Those  that  look  upon  them  with  contempt,  have  here  assigned 
them  a  bad  character,  and  their  condition  will  be  accordinglv. 
He  that  despises  his  neighbour  because  be  is  low  ni  the  world, 
because  he  is  of  a  mean  extraction,  rustic  education,  and  makes 
but  a  mean  figure,  that  thinks  it  below  him  to  take  notice  of 
him,  converse  with  him,  or  concern  himself  about  him,  and  sets 
him  witli  the  dogs  of  his  flock,  he  is  a  sinner,  is  guilty  of  a  sin, 
is  in  the  way  to  worse,  shall  be  dealt  witli  as  a  sinner,'  unhappv 
is  he. 

2.  Those  that  look  upon  them  with  compassion  are  here  said 
to  be  in  a  good  condition,  according  to  their  character.  Hs  that 
has  merey  on  the  poor,  is  ready  to  do  all  the  good  offices  he  can  to 
h:n!,  and  thereby  ))nts  an  honour  upon  him,  happy  is  he;  he  does 
that  which  is  pleasing  to  God,  which  he  himself  will  afterward 
reflect  upon  with  great  satisfaction,  for  which  the  loins  of  the  poor 
will  bless  him,  and  which  will  be  abundantly  recompensed  in  the 
resurrection  of  the  just. 

22.  Do  tliey  not  err  that  devise  evil?  but  mercy 
and  truth  shall  be  to  them  that  devise  good. 

See  here,   1.  How  miserably  mistaken  thev  are,   that  not  only 
■'    but  devise  it;  Do  they  do  not  err?  Yes,  certainly  they  do. 


llicir  ueiuhbours  greatly  err,  for  it  will  certainly  turn  upon  tbem- 
sii\(s,  and  end  in  their  own  ruin;  a  fata!  error! 

2.  Mow  wisely  they  consult  their  own  interest,  that  not  only  do 
sood,  but  devise  il  ;  Mercy  and  truth  shall  be  to  them;  not  a 
reward  of  debt,  (they  will  own  that  they  merit  nolliing,)  but  a 
reward  of  mercy,  mere  mercy,  mercy  according  to  the  promise, 
intrcy  and  truth,  to  w  liicli  God  is  pleased  to  make  himself  a  Debtor. 
Those  that  are  so  liberal  as  to  devise  liberal  things,  that  seek 
opporlunities  of  doing  good,  and  contrive  how  to  make  their  charily 
most  extensive,  and  most  acceptable  to  those  tliat  need  it,  by  liberal 
tilings  they  shall  stand,  Isa.  32.8. 

23.  In  all  labour  there  is  profit :  but  the  talk  of 
tlie  lips  tendelh  only  to  penury. 

Note,  1.  Working  without  talking,  will  make  men  rich;  In 
all  labour  of  the  head,  or  of  the  hand,  there  is  profit,  it  will  tura 
to  some  good  account  or  other.  Industrious  people  are  generally 
tbrivhiff  ))eople,  and  where  there  is  something  done,  there  ig 
soMulhin!;'  to  be  had.  The  stirring  hand  gets  a  penny.  It  is  good 
llien  fore  to  kce)>  in  business,  and  to  keep  in  action,  and  what  our 
hand  finds  to  do,  to  do  it  with  all  our  might. 

'2.  Talkinn-.  without  working,  will  make  men  poor.  Those  that 
love  to  boast  of  their  business,  and  make  a  noise  aboat  it,  and  that 
waste  tlieir  lime  in  little-tallle,  in  telling  and  hearing  new  things, 
like  the  Athenians,  and,  under  pretence  of  improving  Ihemseives 
by  conversation,  neglect  the  work  of  their  place  and  day,  they 
waste  what  thev  have,  and  the  course  they  take  tends  to  penury, 
a!id  will  end  in  it.  It  is  true  in  the  affairs  of  our  souls;  these 
that  lake  pains  in  the  service  of  God,  that  strive  earnestly  in 
pra\er,  will  find  profit  in  it.  But  if  men's  religion  runs  all  out  in 
talk  and  noise,  and  their  praying  is  only  the  labour  of  the  lips, 
they  will  be  spiritually  poor,  and  come  to  nothing. 

24.  The  crown  of  the  wise  is  their  riches:  but 
the  foolishness  of  fools  is  folly. 

Observe,  1.  If  men  be  wise  and  good,  riches  make  them  so 
much  the  more  honourable  and  useful;  The  crotvn  of  the  wise  is 
their  riches:  their  riches  make  them  to  be  so  much  the  more 
res])ected,  and  give  them  the  more  authority  and  influence  upon 
others.  They  that  have  wealth,  and  wisdom  to  use  it,  will  have  a 
great  opportunity  of  honouring  God  and  doing  good  in  the  world. 
Wisdom  is  good  without  an  inheritance,  but  better  w  ith  it. 

2.  If  men  be  wicked  and  corrupt,  their  wealth  will  but  the 
more  expose  them  ;  The  foolishness  of  fools,  put  them  in  what 
condition  you  will,  is  folly,  and  will  shew  itself,  and  shame  them; 
if  they  have  riches,  they  do  mischief  with  them,  and  are  the  more 
hardened  in  their  foolish  practices. 

25.  A  true  witness  delivereth  souls :  but  a 
deceitful  nitness  speaketh  lies. 

See  here,  1.  How  much  praise  is  due  to  a  faithful  witness;  He 
delivers  the  sovls  of  the  innocent  who  are  falsely  accused,  and  their 
srood  names,  which  are  as  dear  to  them  as  their  lives.  A  man  of 
inteeri'y  will  venture  the  displeasure  of  the  greatest,  to  bring  truth 
to  light,  and  rescue  those  who  are  injured  by  falsehood.  A  faithful 
niinister,  who  tridy  witnesses  for  God  against  sin,  is  thereby 
instrumental  to  deliver  souls  from  eternal  death, 

2.  How  little  regard  is  to  be  had  to  a  false  witness;  he  forges 
lies,  and  yet  pours  them  out  with  the  greatest  assurance  imagina- 
ble for  the  destruction  of  the  innocent.  It  is  therefore  the  interest 
of  a  nation  bv  all  means  possible  to  detect  and  punish  false  witness- 
bearins:,  yea,  and  lying  in  common  conversation;  for  truth  is  the 
cement  of  society. 

26'.  In  the  fear  of  the  Lord  is  strong  confidence: 
his   children    shall    have    a    place   of   refuge. 


and 


do  ev 

everyone  knows  it.     They  think   that  by  sinning  with  "craft"  and  |  27.  The  fear  of   the   LoRD  IS  a  fountain  of    life,    tO 

contrivance,  a„<l  carrying  on  their  intrigues  with   more   plot  and      ,  ,  (  ^,  „„  ^r  A^^.i, 

artifice   than   olheis,  they  shall   make  a  better  hand  of  their  sins    <'*^^P=""'  ''"f'"''  t»e  snares  of  death. 

than  others  do,   and   cope  off   better;    but  they   are   mistaken.        In  these  two  verses,  we   are  invited   and  encouraged  to  live  in 

God's  justice  cannot  be  out-witted.     They  that  devise  evil  against,  ihe  fear  of  God,  by  the  advantages  which  attend  a  religious  life; 


PROVERBS,  XIV.    The  Righteou.s  and  the  Wicked  contrasted. 


folly. 

Note,  >.  Meekness  is  wisdom.  He  rightly  understands  him- 
sflf,  and  his  diitv  and  interest,  the  infirmities  of  human  nature, 
iiikI  llie  constitution  of  human  society,  who  is  slow  to  anger,  and 
knows  how  to  excuse  the  faults  of  others  as  well  as  his  own,  how 
to  adjourn  his  resentments,  and  moderate  them,  so  as  by  no  pro- 
vocation to  be  out  of  the  possession  of  his  own  soul.  A  mild 
patient  man  is  really  to  be  accounted  an  intelligent  man,  oi.e  that 
Icarnf  ci  Christ,  who  is  Wisdom  itself. 

2.  Unbridled  passion  is  folly  proclaimed  ;  He  that  is  hasty  of 


ttie  fear  of  the  Lord  is  here  put  for  all  gracious  principles,  pro- 
ducing gracious  practices. 

1.  Where  this  reigns  it  produces  a  holy  security  and  serenity  of 
tnind ;  there  is  hi  it  a  strong  confidence,  it  enables  a  man  still  to 
hold  fast  both  his  purity  and  his  peace,  whatever  happens,  and 
i;ives  him  boldness  before  God  and  the  world.  I  know  that  /shall 
6(1  justified;  Notte  of  these  things  mooe  me;  such  is  the  language 
01  this  confidence. 

2.  It  entails  a  blessing;  upon  posterity.  The  children  of  them 
that  by  faith  make  God  their  Confidence,  shall  be  encouraged,  by 
the  promise  that  God  will  be  a  God  to  believers,  and  to  their  seed, 
to  fly  to  him  as  their  Refuge,  and  they  shall  find  shelter  in  him. 
The  children  of  religious  parents  often  do  the  better  for  their 
parents'  instructions  and  example,  and  fare  the  better  for  their 
faith  and  prayers.    Our  fathers  trusted  in  thee,  therefore  we  will. 

3.  It  is  an  over-flow  iner,  ever-flowing,  spring  of  comfort  and 
joy  ;  it  is  a  fountain  of  life,  yielding  constant  pleasure  and  satis- 
laction  to  the  soul ;  joys  that  are  pure  and  fresh  are  life  to  the 
soul,  and  quench  its  thirst,  and  can  never  be  drawn  dry ;  it  is  a 
tcell  of  living  water  that  is  springing  up  to,  and  is  the  earnest  of, 
eternal  life. 

4.  It  is  a  sovereign  antidote  against  sin  and  temptation.  Those 
that  have  a  true  relish  of  the  pleasures  of  serious  godliness,  will 
not  be  allured  by  the  baits  of  sin  to  swallow  its  hook;  they  have 
better  things  than  any  it  can  pretend  to  offer,  and  therefore  it  is 
easy  to  them  to  depart  from  the  snares  of  death,  and  to  keep  their 
foot  from  being  taken  in  them. 

28.  In  the  multitude  of  people  is  the  king's 
honour:  but  in  the  want  of  people  is  the  destruc- 
tion of  the  prince. 

Here  are  two  maxims  in  politics,  which  carry  their  own  evidence 
with  them. 

1.  That  it  is  much  for  the  honour  of  a  king  to  have  a  populous 
kingdom;  it  is  a  sign  that  he  rules  well,  since  strangers  are  here- 
by invited  to  come  and  settle  under  his  protection,  and  his  own 
subjects  live  conifortablv ;  it  is  a  sign  that  he  and  his  kingdom  are 
under  the  blessing  of  God,  the  effect  of  which  is,  being  fruitful 
and  multiplving.  It  is  his  strength,  and  makes  him  considerable 
and  fornihiable;  happy  is  the  king,  the  father  of  his  country,  who 
has  his  quiver  full  of  arrows,  he  shall  not  be  ashamed,  but  shall 
speak  with  his  enemy  in  the  gate,  Ps.127.4, 5.  It  is  therefore 
the  wisdom  of  princes,  by  a  mild  and  gentle  government,  by 
encouraging  trade  and  husbandry,  and  by  making  all  easy  under 
them,  to  promote  the  increase  of  their  people.  And  let  all  that 
vsish  well  to  the  kingdom  of  Christ,  and  to  his  honour,  do  what 
they  can  in  their  places,  that  many  be  added  to  his  church. 

2.  That  when  the  people  are  lessened,  the  prince  is  weakened; 
In  the  want  of  people  is  the  le:inness  of  the  prinee,  so  some  read 
it;  trade  lies  dead,  the  ground  lies  untilled,  the  armv  wants  to  be 
recruited,  the  navy  to  be  manned,  and  ail  because  there  are  not 
hands  sufficient.  See  how  much  the  honour  and  safety  of  kings 
depend  upon  their  people,  which  is  a  reason  why  they  should  rule 
by  love,  and  not  with  rigour.  Princes  are  corrected  by  those 
judgments  which  abate  the  number  of  the  people,  as  we  find, 
2  Sam.  24. 13. 

29.  He  that  is  slow  to  wrath  is  of  great  under- 
standing: but  he  that  is  hasty  of  spirit  exalteth 


all  fire  and  low,  as  we  say,  he  thinks  hereby  to  magnify  himself, 
and  make  those  about  stand  in  awe  of  him,  whereas  really  lie 
exalts  his  own  fully,  he  makes  it  known,  as  that  which  is  lifted  up 
is  visible  to  all,  and  he  subniits  himself  to  it,  as  to  the  government 
of  one  that  is  exalted. 

30.  A  sound  heart  is  the  life  of  the  flesh :  but 
envy  the  rottenness  of  the  bones. 

The  foregoing  verse  shewed  how  much  our  reputation,  this',  how 
much  our  health,  depends  on  the  good  government  of  our  passions, 
and  the  preserving  of  the  temper  of  the  mind. 

1.  A  healing  spirit,  made  up  of  love  and  meekness,  a  hearty, 
friendly,  cheerful,  disposition,  is  the  life  of  the  flesh;  it  contri- 
butes to  a  good  constitution  of  body,  people  grow  fat  with  good 
humour. 

2.  A  fretful,  envious,  discontented,  spirit,  is  its  own  punishment; 
it  consumes  the  flesh,  preys  u\wn  the  animal  spirits,  makes  the 
countenance  pale,  and  is  the  rottenness  of  the  bones;  they  that 
see  the  prosperity  of  others  and  are  grieved,  let  them  gnash  with 
their  teeth,  and  melt  away,  Ps.  112.10. 

Riimpatiir,  qiiisijuis  nimpilur  iuvidia — 
Wlioever  bursts  for  envy,  let  him  burst. 

31.  He  that  oppresselh  the  poor  reproacheth  his 
Maker:  but  he  that  honoureth  him  hath  mercy 
on  the  poor. 

God  is  here  pleased  to  interest  himself  more  than  one  would 
imagine  in  the  treatment  of  the  poor. 

1.  He  reckons  himself  affronted  in  the  injuries  that  are  done 
tbeni.  Whosoever  he  be  that  wrongs  a  poor  man,  taking  advan- 
take  against  him,  because  he  is  poor  and  cannot  help  himself,  let 
him  know  that  he  puts  an  affront  upon  his  Maker.  God  made 
him,  and  gave  him  his  being,  the  same  that  is  the  Author  of  our 
being,  we  have  all  one  Father,  one  Maker;  see  how  Job  consi- 
dered this.  Job,  31.15.  God  made  him  poor,  and  appointed  him 
his  lot,  so  that  if  we  deal  hardly  with  any  because  they  are  poor, 
we  reflect  upon  God  as  dealing  hardly  witli  Iheni,  in  laying  them 
low,  that  they  might  be  trampled  upon.  • 

2.  He  reckons  himself  honoured  in  the  kindnesses  that  are  done 
them;  betakes  them  as  done  to  himself,  and  will  shew  himself 
accordingly  pleased  with  them;  /  was  hungry,  and  ye  gave  me 
meat.  Those  therefore  that  have  any  true  honour  for  God,  will 
shew  it  by  compassion  to  the  i)oor,  whom  he  has  undertaken  in  a 
special  manner  to  protect  and  patronise. 

32.  The  wicked  is  driven  away  in  his  wicked- 
ness: but  the  righteous  hath  hope  in  his  death. 

Here  is,  1.  The  desperate  condition  of  a  wicked  man  when  he 
goes  out  of  the  world;  he  is  driven  away  in  his  wickedness ;  he 
cleaves  so  close  to  the  world,  that  he  cannot  find  in  his  heart  to 
leave  it,  but  is  driven  away  out  of  it;  his  soul  is  required,  is  forced 
from  him,  and  sin  cleaves  so  close  to  him,  that  it  is  inseparable,  it 
goes  with  him  into  another  world;  he  is  driven  away  in  his 
tvickedness,  dies  in  his  sins,  under  the  guilt  and  power  of  them, 
unjustified,  unsanctified  ;  his  wickedness  is  the  storm  in  which  he 
is  hurried  awav,  as  chaff  before  the  wind,  chased  out  of  the  world. 

2.  The  comfortable  condition  of  a  godly  man  when  he  finishes 
his  course ;  He  has  hope  in  his  death,  of  a  happiness  on  the  other 
side  death,  of  better  things  in  another  world  than  ever  he  had  in 
this.  They  have  the  grace  of  hope  in  them,  though  they  have 
pain,  and  some  dread  of  death ;  they  have  before  them  the  good 
hoped  for,  even  the  blessed  hope,  which  God,  who  cannot  lie,  has 
promised. 

33.  WisdoiTi  restelh  in  the  heart  of  him  that 
hath  understanding:  but  that  ichich  is  in  the  midst 
of  fools  is  made  known. 

Observe,  1.  Modesty  is  the  badge  of  wisdom.     He  that  is  truly 


xpiril,  whose  heart  is  tinder  to  every  spark  of  provocation,  that  ii    wise  hides  his  treasure,  so  as  not  to  boast  of  it,  (Mallh. 13.44.) 
VOL.  II.  127 


PR0VERi3S,  XFV,  XV. 


Use  of  the  Tongue. 


though  lie  does  not  Iiiite  Iiis  lalont,  so  as  not  to  trade  with  it. 
His  ivisdom  rests  in  his  heart,  he  digests  \vliat  he  iinoAvs,  and  has 
it  ready  to  him,  but  dues  not  nnseasonably  talk  of  it,  and  make  a 
noise  with  it.  The  heart  is  llie  scat  of  tlie  affections,  and  there  wis- 
dom must  rest  in  the  |)racliial  love  of  it,  and  nots'vum  in  the  head. 
2.  Openness  and  ostentation  are  a  nsarU  of  folly.  If  fools  have 
a  little  smattering  of  knuwledge,  they  lake  all  oceasions,  though 
very  foreign,  to  produce  it,  and  hring  it  in  by  head  and  shoulders. 
Or,"  the  folly  that  is  in  thi:  midst  of  fools  is  made  known  by  their 
forwardness  to  talk.  Many  a  foolish  man  takes  more  pains  to 
shew  his  folly  than  a  wise  man  thinks  it  worth  his  while  to  take  to 
.shew  his  wisdom. 

34.  Righteonsness  exaltC'lh  a  nation:  but  sin  ?s 
a  reproach  to  any  people. 

Note,  1.  Justice,  reiiJiMing  in  a  nation,  puts  an  honour  upon  it; 
A  righteous  adniinislralinn  of  the  goveriinient,  impartial  equity 
between  man  and  man,  public  countenance  given  to  religion,  the 
general  practice  and  profession  of  virtue,  the  protecting  and 
preserving  of  virtuous  men,  charity  and  compassion  to  strangers, 
(alms  are  sometimes  called  riyhteoiisness,)  these  exalt  a  nation, 
Ihey  uphold  the  throne,  elevate  the  |)eople's  mhids,  and  qualify  a 
nation  for  the  favour  of  Goti,  which  will  make  them  high,  as  a 
holy  nation,  Deut.2(J.  19. 

2.  Vice,  reigning  in  a  nation,  puts  disgrace  upon  it;  Sin  is  a 
reproach  to  any  city  or  kingdom,  and  renders  them  despicable 
among  their  neighbours.  The  people  of  Israel  were  often  instances 
of  both  parts  of  this  observation  ;  they  were  great  when  they  were 
good,  but  when  they  forsook  God,  all  about  them  insulted  them, 
and  trampled  on  lliem.  It  is  therefore  the  interest  and  duty  of 
princes  to  use  their  power  for  the  suppression  of  vice  and  support 
of  virtue. 

35.  The  kings  favour  is  toward  a  wise  servant: 
but  his  wrath  is  against  him  that  causeth  shame. 

This  shews,  that,  in  a  well-ordered  court  and  government,  smiles 
and  favours  are  dispensed  among  those  that  are  employed  in 
public  trusts,  according  to  their  merits;  Solomon  lets  them  know 
he  will  go  by  that  rule ; 

1.  That  those  who  behave  themselves  wisely  shall  be  respected 
and  preferred,  whatever  enemies  they  may  have,  that  seek  to 
nndermine  them.  No  man's  services  shall  be  neglected  to  please 
a  party  or  a  favourite. 

2.  That  tliose  who  are  selfish  and  false,  who  betray  their 
country,  oppress  the  poor,  and  sow  discord,  and  thus  canse  shame, 
they  shall  be  disjilaced,  and  banished  the  court,  whatever  friends 
they  may  make  to  sj)eak  for  them. 

CHAP.  XV. 
1.     A     SOFT    answer  turneth   away  wrath: 
Jr\.     giievous  words  stir  up  anger. 

St)lonM)n,  as  conservator  of  the  public  peace,  here  tell  us, 
1.  How  the  peace  may  be  kept,  that  we  may  know  how  in  our 
)>laces  to  keep  it;  it  is  by  soft  words.  If  wrath  be  risen  like  a 
threatening  cloud,  pregnant  with  storms  and  thunder,  a  soft  ansiL'cr 
will  disperse  it  and  turn  it  away.  When  men  are  provoked, 
speak  gently  to  them,  and  give  them  good  words,  and  they  will 
be  pacified ;  as  tlie  Ephraimites  were  by  Gideon's  mildness, 
{Judg.8. 1  .  .3)  whereas,  upon  a  like  occasion,  bv  Jephthah's 
roughness,  they  were  exasperated,  and  the  consequences  were  bad, 
Judg.l2. 1.  .3.  Reason  will  be  better  spoken,  and  a  righteous 
cause  better  pleade.l,  with  meekness  than  with  passion;  hard 
arguments  do  best  u  ilh  soft  words. 

2.  How  the  peace  -  ill  he  broken,  that  we,  for  our  parts,  may  do 
nothing  toward  the  breaking  of  it.  Nothing  stirs  up  anger  "and 
sows  discord,  like  r/ricvnus  words,  calling  foul  names,  as  Rara,  and 
7740!:  fnnl,  upbraiding  men  with  their  infirmities  and  infelicities, 
their  extraction  or  education,  or  any  thing  that  lessens  them  an<l 
makes  them  mean;  scornful,  spiteful,  reflections,  by  which  men 
affect  to  shew  their  wit  and  malice,  and  stir  up  the  anger  of  others 


but 


which  does  but  increase  and  inflame  their  own  anger.  Rather  than 
lose  a  jest  some  will  lose  a  friend,  and  make  an  enemy. 

2.  The  tongue  of  the  wise  useth  knowledge 
aright:  but  the  mouth  of  fools  poureth  out  foohsh- 
ness. 

Note,  1.  A  good  heart,  by  the  tongue,  becomes  very  useful.  He 
that  has  knowledge  is  not  only  to  enjoy  it  for  his  own  entertain- 
ment, but  to  use  it,  to  use  it  aright,  for  the  edification  of  others; 
and  it  is  th<;  toncfve  that  must  make  use  of  it  hi  pious,  profitable, 
discourse,  in  giving  suitable  and  seasonable  instructions,  counsels, 
and  comforts,  with  all  possible  expressions  of  humility  and  love, 
and  then  laioiclcdge  isused  aright;  and  to  him  that  has,  and  thus 
uses  what  he  has,  more  shall  be  given. 

2.  A  wicked  heart,  by  the  tongue,  becomes  very  hurtful;  for 
the  mouth  of  fools  poms  ovi  foolishness,  which  is  very  offensive; 
and  the  corru])t  communication  Vv'hich  proceeds  from  an  evil 
treasure  within,  (the  filthiness,  and  foolish  talking,  and  jesting,) 
corrupts  the  good  manners  of  some,  and  debauches  them,  and 
grieves  the  good  hearts  of  others,  and  disturbs  them. 

3.  The   eyes   of  the  Lord  are  in  every  place, 

beholding  the  evil  and  the  good. 

The  great  truths  of  divinity  are  of  great  use  to  enforce  the 
precepts  of  morality,  and  none  more  than  this — That  the  eye  of 
God  is  always  upon  the  children  of  men. 

1.  An  eye  to  discern  all;  not  only  from  which  nothing  can  be 
concealed,  but  by  which  every  thing  is  actually  inspected,  and 
nothing  over-looked,  or  looked  slightly  upon;  The  eyes  of  the 
Lord  are  ill  every  place ;  for  he  not  only  sees  all  from  on  high, 
(Ps.33.13.)  but  he  is  everv  where  present.  Angels  <ir^.  full  oj 
•-•yes,  (Rev.  4.8.)  but  God  is  all  eye.  It  denotes  not  only  his 
omniscience,  that  he  sees  all,  but  his  universal  "providence,  that  he 
upholds  and  governs  all.  Secret  sins,  services,  and  sorrows,  are 
under  his  eye. 

2.  An  eye  to  distinguish  both  persons  and  actions;  he  beholds 
the  evil  and  the  good;  is  displeased  «ilh  the  evil,  and  approves©} 
the  good,  and  will  judge  men  according  to  the  sight  of  his  eyes, 
Ps.l.G. — 11.4.  The  wicked  shall  not  go  unpunished,  nor  the 
righteous  unrewarded,  for  God  has  his  eye  ujion  both,  and  knows 
their  true  character;  this  speaks  as  much  comfort  to  saints,  as 
terror  to  sinners. 

4.  A  wholesome  tongue  is  a  tree  of  life;  but 
perverseness  therein  is  a  breach  in  llie  spirit. 

Note,  1.  A  good  tongue  is  healing;  healing  to  wounded  con- 
sciences, by  comforting  them  ;  to  sin-sick  souls,  by  con\  incing  them  ; 
to  peace  and  love  when  it  is  broken,  by  accommodating  <lifferences, 
compromising  matters  in  variance,  and  reconciling  [lariies  at  vari- 
ance ;  this  is  the  healing  of  the  tongue,  «  hich  is  a  tree,  of  life,  the 
leaves  of  which  have  a  sanative  virtue.  Rev.  22.2.  He  that  knows 
how  to  discourse,  will  make  the  place  he  lives  in  a  paradise. 

2.  An  evil  tongue  is  wounding;  (peruersenrss,  passion,  false- 
hood, and  filthiness  there,  arc  a  breach  in  the  spirit ;)  it  wounds 
the  conscience  of  the  evil  speaker,  and  occasions  either  guilt  or 
grief  to  the  bearers,  and  both  are  to  be  reckoned  breaches  in  the 
spirit.  Hard  words  indeed  break  no  bones,  but  many  a  heart  has 
been  broken  by  them. 

5.  A  fool  despiseth  his  father's  instruction:  but 

he  that  regard eth  reproof  is  prudent. 

Hence,  1.  Let  superiors  be  admonished  to  give  instruction  and 
reproof  to  those  that  arc  under  their  charge,  as  they  will  answer  it 
in  the  dav  of  account.  They  must  not  only  instruct  with  the  lij;!it 
of  knowledge,  but  reprove  with  the  heat  of  zeal;  and  both  these 
must  be  done  with  Ihe  authority  and  affection  of  a  father,  and 
must  be  continued,  though  the  desired  effect  be  not  immediately 
perceived.  If  llie  instniclion  be  despised,  give  reproof,  and  rebiikn 
sharply.  It  is  indeed  against  the  grain  with  good-humoured  men 
to  find  fault,  and  make  those  about  them  uneasy;  tiut  betler  bo, 
than  to  suffer  them  to  go  on  undisturbed  iu  the  way  to  ruin. 


PROVERBS,  XV.    The  Righteous  and  the  Wicked  contrasted. 


2.  Lei  inferiors  be  admonished,  not  only  to  submit  to  instruction 
Mid  reproof,  (even  hardships  must  be  siilimitted  to,)  hut  to  vahie 
them  as  favours,  and  not  despise  llieiii ;  lo  tiiaUe  use  of  fhoui  for 
their  coniluct,  and  always  to  iiave  a  regard  to  lliciii ;  this  will  be 
an  evidence  that  they  arc  wise,  and  a  means  of  making  lliem  so; 
whereas  lie  that  siiglits  his  good  education  is  a  fool,  and  is  likelv 
to  live  and  die  one. 

6.  In  the  house  of  the  righteous  is  much  tiea- 
sure:  but  in  the  revenues  of  the  wicked  is  trouble. 

Note,  1.  Where  righteousness  is,  riches  are,  and  tlie  comforts 
of  Ihein  ;  In  the  house  of  the  righteous  is  much  treasure.  Religion 
teaches  men  to  he  diligent,  temperate,  and  just,  and  by  these 
means,  ordinarily,  the  estate  is  increased;  but  that  is  not  ail,  God 
blesses  the  habitation  of  the  just,  and  that  blessing  makes  rich 
without  trouble.  Or,  if  there  be  not  much  of  this  world's  goods, 
yet,  where  there  is  grace,  there  is  true  treasure;  and  those  who 
nave  but  little,  if  they  have  a  heart  to  be  therewith  content,  and 
to  enjoy  the  comfort  of  that  little,  it  is  enouch  ;  it  is  all  riches. 
The  righteous,  perhaps,  are  not  themselves  enriched,  but  there  is 
treasure  in  their  house,  a  blessing  in  store,  which  their  children 
after  them  may  reap  the  benefit  of.  A  wicked  worldly  man  is 
onlv  forhavinghis  belly  filled  with  those  treasures,  his  own  sensual 
appetite  gratified;  (Ps.  17.14.)  but  a  righteous  man's  first  care 
is  for  his  soul,  and  then  for  his  seed ;  to  have  treasure  in  his 
heart,  and  then  in  his  house,  which  his  relations  and  those  about 
him  may  have  the  benefit  of. 

2.  Where  wickedness  is,  though  there  may  be  riches,  yet  there 
is  vexation  of  spirit  with  them  ;  /«  tlie  revenues  of  the  wicked,  the 
great  incomes  thev  have,  there  is  trouLlc;  for  there  is  guilt  and 
a  curse;  there  is  pride  and  passion,  and  envy  and  contention: 
and  tho»e  are  troublesome  lusts,  which  rob  them  of  the  joy  of  their 
revenues,  and  make  them  troublesome  to  their  neighbours. 

7.  The  b'psof  the  wise  disperse  knowledge  :  but 
the  heart  of  the  foohsh  doeth  not  so. 

This  is  to  the  same  purport  with  f.  2.  and  shews  what  ablessing 
a  wise  man  is,  and  what  a  burthen  a  fool  is,  to  those  about  him. 
Only  here  observe  further, 

l"  That  we  then  vse  knotcleclr/e  aright  when  we  disperse  it;  not 
confine  it  to  a  few  of  our  intimates,  and  grudae  it  to  others  wh  i 
would  make  as  good  use  of  It,  but  give  a  portion  of  this  spiritual 
alms  to  seven,  and  also  to  eig.it ;  not  onlv  be  rommiinicMlive,  but 
diffusive,  of  this  good,  with  humility  and  prudence.  We  must 
take  pains  to  spread  and  propagate  useful  knowledge;  must  teach 
some,  that  they  may  teach  others ;  and  so  it  is  dispersed. 

2.  That  it  is  not  only  a  fault  to  pour  out  foolishness,  but  it  is  a 
shame  not  to  disperse  knowledge,  not  lo  drop  some  wise  word  or 
other;  The  heart  of  the  foolish  doeth  not  so;  it  has  nothing  to 
disperse  that  is  good,  or,  if  it  had,  has  neither  skill  nor  will  to  do 
good  with  it,  and  therefore  is  little  worth. 

8.  The  sacrifice  of  the  wicked  is  an  abomination 
to  the  Lord:  but  the  prayer  of  the  upright  is  his 
delight. 

Note,  1.  God  so  hates  wicked  people,  whose  hearts  are  mali- 
cious, and  their  lives  mischievous,  that  even  their  sacrifices  are 
an  abomination  to  him.  God  has  sacrifices  brought  him  even  by 
wicked  men,  to  stop  the  mouth  of  conscience,  and  to  keep  up 
their  reputation  in  tlie  world  ;  as  malefactors  come  to  a  sanctuary, 
not  because  it  is  a  holy  place,  but  because  it  shelters  them  from 
justice:  but  their  sacrifices,  though  ever  so  costly,  are  not  accepted 
of  God,  because  not  offered  in  sincerity,  nor  from  a  good  principle  ; 
they  dissemble  with  God,  and  in  their  conversations  give  the  lie 
to  their  devotions,  and,  for  that  reason,  they  are  an  abomination 
to  him,  because  ihey  are  made  a  cloke  for  sin,  cA.  7. 14.  See 
Isa.1.11. 

2.  God  has  such  a  love  for  upright  good  people,  that,  though 
they  are  not  at  theexpcnceof  a  sacrifice,  (he  himself  has  provided 
that,)  their  prager  is  a  delight  lo  liiiii.  Praying  graces  are  his 
own  gift,  and  the  work  of  his  own  Si.ivit  in  them,  with  which  he 


is  well-pleased.     He  not  only  answers  their  prayers,  bat  delights 
in  their  addresses  to  him,  and  in  doing  them  good. 

9.  The  way  of  the  wicked  is  an  abomination 
unto  the  Lord:  but  he  loveth  him  that  foUowelli 
after  righteousness. 

This  is  a  reason  of  what  was  said  in  the  foregoing  verse.  1.  The 
sacrifices  of  the  wicked  are  ati  abomination  to  God;  not  for  w.-inl 
of  some  nice  points  of  ceremony,  but  because  their  way,  the  whole 
course  and  tei.or  of  their  conversations,  is  w  ickcd,  and  consequentU 
an  abomhiation  to  him.  Sacrifices  for  sin  were  not  accepted  o; 
those  that  resolved  to  go  on  in  sin  ;  ajidwere  to  the  highest  degref  ■ 
abominable,  if  intended  to  obtain  a  connivance  at  sin,  and  a 
permission  to  go  on  in  it. 

2.  Therefore  the  prayer  of  the  upright  is  his  delight,  becausa 
he  is  a  friend  of  God,  and  he  loves  him  who,  though  he  have  not 
yet  attained,  is  following  after,  righteousness,  aiming  at  it,  and 
pressing  towards  it,  as  St.  Paul,  Phil.  3. 13. 

10.  Correction  is  grievous  unto  him  that  for- 
saketh  the  way:  and  he  that  hateth  reproof  shall 
die. 

This  shews,  that  those  who  cannot  bear  to  be  corrected,  must 
expect  to  be  destroyed. 

1.  It  is  common  for  those  who  have  known  the  way  of  righte- 
ousness, but  have  forsaken  it,  to  reckon  it  a  great  affront  to  be 
reproved  and  admonished  ;  they  are  very  uneasy  at  it,  they  cannot, 
they  will  not,  bear  it;  nay,  because  they  hate  to  be  reformed, 
they  hate  to  be  reproved,  and  hate  those  who  deal  faithfully  and 
kindly  with  them.  Of  all  sinners,  reproofs  arc  worst  resented  by 
apostates. 

2.  It  is  certain  that  those  who  will  not  be  reproved  will  be 
ruined  ;  He  that  hates  reproof,  and  hardens  his  heart  against  it, 
is  joined  to  his  idols,  let  him  alone;  he  shall  die,  and  perish  for 
ever,  in  his  sins,  since  he  would  not  be  parted  from  his  sins; 
(2  Chron.  25. 16.)  I  know  that  God  has  determined  to  destroy  thee, 
because  thou  couldest  not  bear  to  be  reproved  ;  see  also  ch.  29. 1. 

11.  Hell  and  destruction  are  before  the  Lord: 
how  much  more  then  the  hearts  of  the  children  of 


men 


This  confirms  what  was  said  (y.3.)  concerning  God's  omniscience, 
in  order  to  his  judging  of  evil  and  good. 

1.  God  knows  all  things,  even  those  things  that  are  hid  from 
the  eyes  of  all  living;  Hell  and  destruction  are  before  the  Lord; 
not  only  the  centre  of  the  earth,  and  its  subterraneous  caverns, 
but  the  grave,  and  all  the  dead  bodies  which  are  there  buried  out 
of  our  sight,  they  are  all  before  the  Lord,  all  under  his  eye,  so 
that  none  of  them  can  be  lost,  or  be  to  seek  when  they  are  to  be 
raised  again.  He  knows  where  every  man  lies  buried,  even  Moses, 
even  those  that  are  buried  in  the  greatest  obscurity ;  nor  needs  he 
any  monument  with  a  Hie  jacet — Here  he  lies,  to  direct  him. 
The  place  of  the  damned  in  particular,  and  all  their  torments, 
which  are  inexpressible,  the  state  of  separate  souls  in  general,  and 
all  their  circumstances,  are  under  God's  eye.  The  word  here  used 
for  destruction  is  Abaddon,  which  is  one  of  the  Devil's  names. 
Rev.  9.11.  That  destroyer,  though  he  deceives  us,  cannot  evade 
or  elude  the  divine  cognizance.  God  examines  him  whence  he 
comes,  (Job,  1. 7.)  and  sees  through  all  his  disguises,  though  he  is 
sly,  and  subtle,  and  swift.  Job, 26.  G. 

2.  He  knows  particularly  the  hearts  of  the  children  of  men.  If 
he  sees  through  ihe  depths  and  wiles  of  Satan  himself,  much  more 
can  he  search  men's  hearts,  though  they  be  deceitful,  since  they 
learned  all  their  fraudulent  arts  of  Satan.  God  is  greater  than 
our  hearts,  and  knows  them  better  than  we  know  them  ourselves, 
and  therefore  is  an  infallible  Judge  of  every  man's  character, 
Heb.4.13. 

1-2.  A   scorner  loveth  not  one   that   reproveth 
him  :  neither  will  he  go  unto  the  wise. 


PROVERBS,  XV.     The  Happiness  of  the  Fioiis  and  Amiable. 


A  scorner  is  one  thai  not  only  makes  ajesl  of  God  and  religion, 
tw/l  bids  defiance  to  tlie  nielluxls  ot  ids  conviction  and  reformation  ; 
and,  as  an  evidence  of  that, 

1.  He  cannot  endure  tlie  diecksof  [lis  own  conscience,  nor  will 
he  suffer  it  to  deal  |>tainW  «ith  liini;  Hk  /ores  not  tn  reprove  him ; 
so  some  read  it.  He  cannot  endure  to  rciire  into  his  own  heart, 
and  conimnne  seriously  ^^sth  that;  will  liot  a<iniit  of  any  free 
Ihoii^ht  or  fair  reasoning  with  liimseif,  nor  let  his  own  heart  smite 
him,  if  he  can  help  it.  That  man's  case  is  sad  who  is  afraid  of 
being  acquainted,  and  of  arguinp;,  with  hiinseJf. 

2.  He  cannot  endure  the  advice  and  admonitions  of  his  friends  ; 
He  It-ill  not  yo  inito  the  wise,  lest  ihey  should  pive  him  wise  coonsel. 
We  ought  not  only  to  hid  Ihe  wise  welcome  when  they  come  to  us, 
but  to  go  to  them,  as  besKars  to  the  rich  man's  door  for  an  alms; 
hut  this  the  scorncr  will  not  do,  for  fear  of  being  told  of  his 
faults,  and  prevailed  with  to  reform. 

13.  A  merry  heart  maketh  a  cheerful  counte- 
nance :  but  by  sorrow  of  the  heart  the  spirit  is 
broken. 

Here,  1.  Harmless  niirlh  is  lecouunended  to  ris,  as  that  which 
contribales  to  the  health  of  the  body,  making  men  iiveiy,  and  fit 
for  business,  and  to  the  acceplableness  of  the  conversation,  making 
the  face  to  shine,  and  rendering  us  |)Sea3ant  one  to  another.  A 
cheerful  spirit,  under  the  government  of  wisdom  and  grace,  is  a 
great  ornament  to  religion,  puts  a  further  lustre  upon  the  beauty 
of  holiness,  and  makes  men  the  more  capable  of  doing  good. 

2.  Hurtful  melancholy  is  what  we  are  cautioned  aganist,  as  a 
great  enemy  to  us,  both  in  our  devotion  and  in  our  conversation  ; 
Sy  sorrow  of  the  heart,  when  it  has  got  dominion,  and  plays  the 
tyrant,  as  it  will  be  apt  to  do,  if  it  be  indulged  a  vihile,  the  spirit 
is  broken  and  sunk,  and  becomes  unfit  for  the  service  of  God. 
The  sorrow  of  the  world  ii-orks  death.  Let  us  therefore  weep  as 
thotiyh  we  wept  not,  in  justice  to  ourselves,  as  well  as  in  conformity 
to  God  and  his  providence. 

14.  The  heart  of  him  that  hath  understanding 
seeketh  knowledge  :  but  the  mouth  of  fools  feedeth 
on  foolishness. 

Here  are  two  things  to  be  wondered  at, 

1.  A  wise  man  not  satisfied  with  his  wisdom,  but  still  seeking 
the  increase  of  it ;  the  more  he  has,  the  more  he  would  have ; 
The  heart  of  him  that  has  understanding  rejoices  so  in  the  know- 
ledge it  has  attained  to,  that  it  is  still  coveting  more;  and  in 
the  use  of  the  means  of  knowledge  is  still  labouring  for  more; 
growing  in  grace,  and  in  Ihe  knowledge  of  Christ.  Si  dixisti, 
Svfficit,  periisti — Jf  you  say,  I  have  enough,  you  are  undone. 

2.  A  fool  well-satisfied  with  his  folly,  and  not  seeking  the  cure 
of  it.  While  a  good  man  hungers  after  the  solid  satisfactions  of 
grace,  a  carnal  mind  feasts  on  the  gratifications  of  appetite  and 
fancy.  Vain  mirth  and  sensual  pleasures  are  its  delight,  and  with 
these  it  can  rest  contented,  flattering  itself  in  these  foolish  ways. 

15.  All  the  days  of  the  affhcted  are  evil:  but  he 
that  is  of  a  merry  heart  hath  a  continual  feast. 

See  here  what  a  great  difference  there  is  between  the  condition 
and  temper  of  some  and  others  of  the  children  of  men. 

1.  Some  are  nuuh  in  affliclion,  and  of  a  sorrowful  spirit,  and 
all  their  days  are  evil  days,  like  I  hose  of  old  age,  and  days  of 
which  they  say  thev  have  no  plfusure  in  Ihem.  They  eat  in 
darkness,  {Ecc\.S.\l.)  anil  luver  eat  with  pleasure,  Job,  21. 2-5. 
How  many  are  the  afflictions  ot  ih,'  afflicted  in  thi.s  world!  Such 
are  not  to  be  censured  or  despised,  but  pitied  and  praved  for, 
succoured  and  comforted.  It  niiglil  have  been  our  own  lot,  or 
may  be  yel,  merry  as  we  are  at  present. 

2.  Others  enjoy  great  prosperity,  and  are  of  a  cheerful  spirit; 
and  they  have  not  only  good  days,  but  have  n  continual  feast': 
•nd  if,  in  the  abundance  of  all  things,  Ihey  serve  God  with  gi,-)dncss 


of  heart,  and  it  is  oil  to  the  wheels  of  their  obedience,  (all  this, 
and  heaven  loo,)  then  they  serve  a  good  Master.  But  let  not 
such  feast  wilhout  fear,  a  sudden  change  may  come;  therefore 
rejoice  with  trembling. 

16.  Better  is  little  with  the  fear  of  the  Lord  than 
great  treai^ire  and  trouble  therewith.  17.  Better 
is  a  dinner  of  herbs  where  love  is,  than  a  stalled 
ox  and  hatred  therewitii. 

Solomon  had  said  ni  the  foregoing  verse,  dial  he  who  has  not 
a  large  estate,  or  a  great  income,  but  a  cheerfid  spirit,  has  a 
continual  feast ;  Christian  contentment,  and  joy  in  God,  make  the 
life  easy  and  pleasant;  now  here  he  tells  H3  what  that  is  which  is 
necessary  to  that  cheerfulness  of  spirit,  which  \nll  furnish  a  man 
with  a  continual  feast,  though  he  has  but  little  in  the  world; 
holiness  and  love. 

1.  Holiness;  A  little,  if  we  manage  if,  and  enjoy  it,  in  the  fear 
of  the  Lord,  if  we  keep  a  good  conscience,  and  go  on  in  the  way 
of  duly,  and  serve  God  faithfully  with  the  little  we  have,  will  be 
more  comfortable,  and  turn  to  a  better  account,  tha?t  great  trea- 
sure, and  trouble  thereieith.  Observe  here,  ( 1.)  It  is  often  the  lot 
of  those  that  fear  God  to  have  but  a  little  of  this  worid  ;  the  poor 
receive  the  gospel,  and  poor  they  still  are.  Jam. 2. 5.  (2.)  Those 
that  have  great  treasure  have  often  trouble  tkcrcwitli:  it  is  so 
far  from  making  them  easy,  that  it  increases  their  care  and  hurry. 
The  abundance  of  the  rich  will  not  suffer  them  to  sleep.  (.3.)  If 
great  treasure  bring  trouble  with  it,  it  is  for  want  of  the  fear  of 
God.  If  those  that  have  great  estates  would  do  their  duty  with 
them,  and  then  trust  God  with  them,  their  treasure  would  not 
have  so  much  trouble  attending  it.  (4.)  It  is  therefore  far  belter, 
and  more  desirable,  to  have  but  a  little  of  the  world,  and  to  have 
it  with  a  good  conscience;  to  keep  up  communion  with  God,  and 
enjoy  him  in  it,  and  live  by  faith,  than  to  have  the  greatest  plenty, 
and  live  without  God  in  the  wor'.d. 

2.  Love;  next  to  the  fear  of  God,  peace  with  all  men  is  neces- 
sary to  the  comfort  of  this  life.  (1.)  If  brethren  dwell  together 
in  unity,  if  Ihey  are  friendly,  and  hearty,  and  pleasant,  both  in 
their  daily  meals  and  in  more  solemn  entertainments,  that  will 
make  a  dinner  of  herbs  a  feast  sufficient ;  though  the  fare  be  coarse, 
and  the  estate  so  small,  that  they  can  afford  no  better,  yet  love 
will  sweeten  it,  and  they  may  be  as  meri'y  over  it  as  if  thev  had  all 
dainties.  (2.)  If  there  be  mutual  enmity  and  strife,  though  there 
he  a  whole  ox  for  dinner,  a  fat  ox,  there  can  be  no  comfort  in  it; 
the  leaven  of  malice,  of  hating  and  being  hated,  is  enough  to  sour 
it  all.  Some  refer  it  to  him  that  makes  the  enfertamnient;  better 
have  a  slender  dinner,  and  be  heartily  welcome,  than  a  table 
richly  spread  with  a  grudging  evil  eve. 

Cnni  toiTO  viitln  milii  caniila  nulla  plarebit 
Cum  placido  viiltu  cofnula  ulla  placet. 
The  most  sumptuous  entertainment,  presented  witli  a  sullen  brow,  would 
offend  me;  while  the  plainest  repast,  jiresented  kindly,  would  deligW 
mc. 

18.  A  wrathful  man  stirreth  up  strife:  but  he 
that  is  slow  to  anger  appeaseth  strife. 

Here  is,  1.  Passion  the  great  make-bate;  thence  cowe  wars 
and  fightings ;  anger  strikes  the  fire  which  sets  cities  and  churches 
into  a  flame  ;  A  wrathful  man,  with  his  peevish  passionate 
reflections,  atirs  up  strife,  and  sets  people  together  by  the  ears; 
he  gives  occasion  to  others  to  quarrel,  and  takes  the  occasion  that 
olhers  give,  though  ever  so  trifling.  When  men  carry  their 
icsentnients  loo  far,  one  quarrel  sliil  produces  aiioilier. 

2.  Meekness  the  great  peace-maker;  He  thai  i^  slow  to  anger, 
not  on\y  prevents  strife,  that  it  be  n(.l  kirxlled,  iml  appeaacs  it,  if 
it  be  already  kindled,  briuRS  water  to  the  flame,  iitiiles  those  again 
that  were  fallen  out,  and  by  gentle  methods  brings  them  to  mutual 
concessions,  for  peace-sak«. 

19.  The  way  of  the  slothful  v}(in  is  as  an  hedge  of 
thorns:  but  the  way  of  the  rigiitenus  is  made  plain. 


Aeeheio,  1.  Whence  those  difficiihies  ansi-,  w};ii.li  men  )iii.iii!^ 
to  meet  willi  in  ihe  wav  of  llieirduty,  and  Id  be  insii|joriil)l(.';  ihcv 
nri^'e,  not  from  any  thing  iji  the  nature  of  the  duly,  Ij'it  from  tin? 
slollifulness  of  those  that  have  really  no  mind  to  it.  Those  liiut 
liavo  no  heart  to  their  work,  pretend  that  llieir  way  is  hedged  n)i 
with  thorns,  and  they  cannot  do  their  worl;  at  all ;  as  if  (.ioil  were 
a  hard  Master,  reapintj  \>here  he  had  nut  sown;  at  least,  that 
their  way  is  strewed  with  thorns,  that  they  cai.not  do  their  work 
without  a  great  deal  of  hardship  and  danp;or;  and  therefore  they 
po  about  it  with  as  ni'.eh  reluctance  as  if  they  were  to  go  barefoot 
through  a  tliorny  hedge. 

2.  How  these  imaginary  difficulties  may  be  conquered ;  an 
honest  desire  and  endeavour  to  do  our  duly,  will,  by  the  grace  of 
God,  make  it  easy,  and  we  shall  find  it  strewed  with  roses;  The 
way  of  the  righteous  is  made  plain;  it  is  easy  to  be  trodden,  and 
not  rough ;  easy  to  be  hit,  and  not  intricate. 

20.  A  wise  son  niaketh  a  s;\a.d  father :  but  a 
foolish  man  despiseth  his  mother. 

Observe  here,  1.  To  the  praise  of  good  children,  that  they  are 
the  joy  of  Ihcir  parents,  who  ought  to  have  Joy  of  them,  having 
taken  so  much  caie  and  pains  about  them.  And  it  adds  mueh  to 
the  satisfaction  of  those  that  are  good,  if  they  have  reason  to  think 
that  they  have  been  a  comfort  to  their  parents  in  their  declining 
years,  when  evil  days  come. 

2.  To  the  shame  of  kicked  children,  that,  by  their  wickedness, 
they  put  contempt  up(m  their  parents,  slight  their  autliorilv,  and 
make  an  ill  requital  for  their  kindness;  A  foolish  snn  despises  his 
mother,  that  liad  most  sorrow  with  him,  and  perhaps  bad  loo 
much  iuduiscd  him,  which  makes  his  sin,  in  despising  her,  the 
more  sinful,  and  her  sorrow  the  more  sorrowful. 

21.  Folly  is  joy  to  him  that  is  destitutf>  of 
wisdom :  but  a  man  of  understanding  walkelli 
uprif-htly. 

Note,  1.  It  is  the  character  of  a  wicked  man,  that  he  takes 
pleasure  in  sin;  he  has  an  appetite  to  the  bait,  and  swallows  it 
greedilv,  and  has  no  dread  of  the  hook,  nor  feels  from  it  when  be 
has  swallowed  it;  Fulli/  is  joy  to  him,  the  folly  of  others  is  so, 
end  his  own  much  more;  be  sins,  not  only  without  regret,  hut 
with  clelight;  not  only  repents  not  of  it,  but  makes  his  boast  of 
it:  this  is  a  certain  sign  of  one  that  is  graceless. 

2.  It  is  the  character  of  a  wise  and  good  man,  that  he  makes 
conscience  of  his  duty.  A  fool  lives  at  large,  walks  at  all  adven- 
tures, by  no  rule,  acts  with  no  sincerity  or  steadiness ;  bvt  a  man 
of  understanding,  the  eves  of  whose  understanding  are  enlightened 
l)y  the  Spirit,  (and  those  that  have  not  a  good  understanding, 
have  no  understanding,)  he  walks  uprightly,  lives  a  sober,  orderly, 
rpsfular,  life,  and  studies  in  every  thing  to  conform  himself  to  Ihe 
will  of  God  ;  and  this  is  a  constant  ))leasurc  and  ;oir/  to  him.  But 
what  foolishness  remains  in  him,  or  proceeds  from  him,  at  any 
time,  it  is  a  grief  to  him,  and  he  is  ashamed  of  it.  By  these 
characters  we  may  fry  ourselves. 

22.  Without  counsel  purposes  are  disappointed  : 
l)ut  in  llie  multitude  of  counsellors  titey  are  esta- 
blished. 

See  liere,  1.  Of  what  ill  consequence  it  is  to  be  precipitate  and 
rash,  and  to  act  without  advice ;  Men's  purposes  are  disappointed, 
their  measures  broken,  and  they  come  short  of  their  point,  gain 
not  their  end,  because  they  would  not  ask  counsel  about  the  way. 
If  men  will  not  take  time  and  pains  to  deliberate  with  themselves, 
or  are  so  confident  of  their  own  judgment,  that  they  scorn  to 
considt  «ith  others,  thev  are  not  likelv  to  bring  any  thing  consi- 
derable to  pass;  circumstances  defeat  them,  which,  with  a  little 
consultation,  might  have  been  foreseen  and  obviated.  It  is  a  good 
rule,  both  in  public  ano"  domestic  affairs,  to  do  nothing  rashly, 
nnd  of  one's  own  head  Pl:is  vident  ocvli  qnam  ociilus — Many 
eyst  see  more  than  nu-i  'Th»'  "'ten  proves  best  which  was  least 
cur  own  doing. 


Wisdom  and  FoUy 

1.  Haw  much  it  will  be  for  our  advaiit.ige  to  a.sk  (he  advice  of 
our  friends;  Lithe  multitude  of  counsellors,  (|)rovided  Ihfj  be 
discreet  and  honest,  and  will  not  give  counsel  with  a  spirit  of  con- 
tradiction,) purposes  arc  established.  Solomon's  son  made  no  good 
use  of  this  proverb,  when  he  acquiesced  not  in  the  counsel  of  the 
old  men,  but,  because  he  would  have  a  nntltiivdc  of  coiinsellor$, 
regarding  number  more  than  weight,  advised  with  the  young  men. 

23.  A  man  hath  joy  by  liie  answer  of  his  mouth: 
and  a  wovd  spoken  in  due  season,  how  good  is  it! 

Nolo,  I.  Then  «e  speak  wiseiv,  when  we  speak  seasonably; 
The  aiisutr  of  the  mouth  will  then  be  our  cre<lit  an<l  Joy,  when  it 
is  pertinent,  and  to  llie  purpose,  and  isspolien  in  due  season,  when 
it  is  needed,  and  will  be  regarded,  and,  as  we  say,  bits  the  Joint. 
Mauv  a  good  W(U(I  comes  short  of  doing  the  good  it  might  have 
done,  for  want  of  being  well-timed.  Nor  is  any  thing  more  the 
beauty  of  discourse  than  to  have  a  proper  answer  ready  off-hand. 
Just  when  there  is  occasion  for  it,  and  it  comes  in  well. 

2.  If  we  speak  wisely  and  well,  it  will  redound  to  our  own 
comfort,  and  to  the  advantage  of  others;  A  man  has  joy  by  the 
answer  of  his  mouth;  he  may  take  a  pleasure,  but  may  by  no 
means  Sake  a  pride,  in  having  spoken  so  acceptably  and  well,  that 
the  hearers  admire  him,  and  say,  "  Jlotc  good  is  it,  and  how  much 
good  <!oes  it  do!  " 

21.  The  way  of  life  is  above  to  the  wise,  that  he 
may  depart  from  hell  beneath. 
-  The  wav  of  wisdom  and  holiness  is  here  recommended  to  us, 

1.  As  very  safe  ajid  comfortable;  It  is  the  nay  of  life,  the 
way  that  leads  to  eternal  life,  in  which  we  shall  find  the  joy  and 
satisfaclior.  which  will  be  the  life  of  the  soul,  and  at  the  end  of 
which  we  shall  find  the  perfection  of  blessedness;  be  wise  and 
live.  It  is  the  way  to  escape  that  misery  which  we  cannot  but  •€« 
ourselves  exposed  to,  and  in  danger  of.  It  is  to  depart  from  hell 
beneath,  from  the  snares  of  hell,  the  teniplations  of  Satan,  and  ail 
his  w.Jes;  from  the  pains  of  hell,  that  everlasting  destruction 
which  our  sins  have  deserved. 

2.  As  very  sublime  and  honourable;  A  is  above.  A  good  man 
sets  his  affections  oh  things  above,  and  deals  in  those  things;  his 
conversation  is  in  heaven,  his  way  leads  directly  thither;  there  his 
treasure  is,  a/iove,  out  of  the  reach  of  enemies,  almve  the  chanffrs 
of  this  lower  world.  A  good  man  is  truly  noble  and  great,  his 
desires  and  designs  are  high,  and  he  lives  above  the  common  rate 
of  other  men.  It  is  above  the  capacity,  and  out  of  Ihe  sight,  of 
foolish  men. 

25.  The  iiORD  will  destroy  the  house  of  the 
proud  :    but  he  will  establish  the    border  of  the 

widow. 

Note,  1.  Those  that  are  elevated,  God  delights  to  abase,  and 
connnonly  does  it  in  the  course  of  his  providence;  The  proud,  that 
magnify  themselves,  bid  defiance  to  the  God  above  them,  and 
ti-aniple  on  all  about  them,  they  are  such  as  God  resists,  and  wilt 
destroy:  not  them  only,  but  their  houses,  which  they  are  proud  of, 
and  are  confident  of  the  continuance  and  perpetuity  of.  Pride  is 
the  ruin  of  multitudes. 

2.  Those  that  are  dejected,  God  delights  to  support,  and  often 
does  it  remarkably;  He  will  establish  the  border  of  the  poor 
tvidow,  which  proud  injurious  men  break  in  upon,  and  which  the 
poor  widow  is  not  herself  able  to  defend  and  make  good.  It  is 
the  honour  of  God  to  protect  the  weak,  and  appear  for  those  that 
are  oppressed. 

26.  The  thoughts  of  the  wicked  are  an  abomi- 
nation to  the  Lord:  but  the  tiords  of  the  pure  are 
pleasant  words. 

The  former  part  of  this  verse  speaks  of  thoughts,  Ihe  latter  of 
words,  but  they  come  all  to  one;   for  thoughts  are  words  to  God, 
and  words  are  judged  of  by  the  thoughts  frcmi  which  they  proceed; 
ij  so  that. 


PROVERBS,  XV.     The  RidUeons  and  tln'  \Vi(ke<l  contrasted. 


1.  The  thoughts  and  words  of  the  wicked,  which  are,  like 
Iheraselves,  wicked,  which  aim  at  mischief,  and  have  some  ill 
lendency  or  other,  they  are  an  abomination  to  ike  Lord,  he  is 
displeased  at  them,  and"  will  reckon  for  them.  The  thoughts  of 
wicked  men,  for  the  most  part,  a:e  sucli  as  Ciod  hates,  and  are 
an  offence  to  him,  who  not  only  knows  the  heart,  and  all  that 
passes  and  repasses  there,  but  reipiires  the  innermost  and  upper- 
most place  in  it. 

2.  The  thoughts  .ind  u-ords  of  Ihi'  pure,  hehig  pure  like  them- 
selves, clean,  honest,  and  sincere,  arc  pleasant  words,  and  pleasant 
"houghts,  well-pleasinc,-  to  the  holy  (Jnd,  who  delights  in  jiurity. 
it  may  be  understood,  both  <>l  their  devotions  to  God,  {the  words  j 
of  their  mouth,  and  ih".  mcditalinns  of  their  heart,  in  prayer  and 
praise,  are  acceptahle  to  God,  Ps.  \i).  14. — G!).  1:5.)  and  of  their 
discourses  with  ]i?eii,  tendinsi  to  edification.  Bulli  are  then 
pleasant,  when  lli<  y  c  -m'  froin  a  pure,  a  jHirified,  heart. 

27.  He  tliat  is -reedy  of  liain  troubleth  liis  own 
house;  but  he  that  hatetli  gifts  shall  live. 

Note,  1.  Those  ttiat  are  covetous  entail  trouble  upon  their 
families;  He  that  is  nreedy  of  gain,  and  therefore  nrakes  himself 
a  slave  to  the  world,  vises  up  early,  sits  up  late,  and  eats  the  bread 
of  carefulness,  in  pursuit  of  it;  he  that  hurries,  and  juils  hiujself 
and  all  about  him  uuon  the  stretch,  in  business,  frets  and  vexes  at 
every  loss  and  disaupointment,  and  quarrels  with  every  body  that 
stands  in  the  wav  of  his  profit,  he  troubles  his  own  house,  is  a 
burthen  and  vexation  to  his  children  and  servants.  He  that,  in 
his  greediness  of  §ain,  takes  bribes,  and  uses  unlawful  ways  of 
getting  money,  leaves  a  curse,  with  what  he  gets,  to  those  that 
come  after  him,  which,  sooner  or  later,  will  bring  trouble  into  the 
house.  Hab.  2.0, 10. 

2.  Those  that  are  generous  as  well  as  righteous  entail  a  blessing 
upon  their  families ;  He  that  hates  gifts,  that  shakes  his  hands 
from  holding  the  bribes  that  are  thrust  into  his  hand  to  pervert 
justice,  and  abhors  all  sinful  indirect  ways  of  getting  money,  that 
hates  t&  be  paltry  and  mercenary,  and  is  willing,  if  there  be 
occasion,  to  do  good  gratis,  he  shall  live,  he  shall  have  the  com- 
fort of  it,  shall  live  in  prosperity  and  reputatioa,  his  name  and 
(amily  shall  live  and  continue. 

28.  The  heart  of  tiie  righteous  studieth  to 
answer:  but  the  mouth  of  the  wicked  poureth 
out  evil  things. 

Here  is,  1.  A  good  man  proved  to  be  a  wise  man,  by  this,  that 
he  governs  his  tongue  well ;  he  that  docs  so,  the  same  is  a  perfect 
man,  Jam.  3. 2.  It  is  part  of  the  character  of  a  righteous  man, 
that,  being  convinced  of  the  account  he  must  give  of  his  words, 
and  of  the  good  and  bad  influence  of  them  upon  others,  he  makes 
conscience  of  speaking  truly,  (it  is  his  heart  that  answers,  he 
speaks  as  he  thinks,  and  dares  not  do  otherwise,  he  speaks  the 
truth  in  his  heart,  Ps.  15.  2.)  and  of  sjjeaking  pertinently  and 
profitably,  and  therefore  he  studies  to  ausirer,  that  his  .speech 
may  be  with  grace,  Neh.2.4. — 5.7. 

2.  A  wicked  man  is  proved  lo  be  a  fciol,  bv  this,  that  he  never 
Oeeds  what  he  says,  but  his  mouth  pours  out  ceil  things,  lo  (he 
dishonour  of  God  and  religion,  bis  own  reproach,  and  the  hurt  of 
others.  Doubtless  that  is  an  evil  heart  which  thus  overflows  with 
evil. 

29.  The  Lord  is  far  from  the  wicked:  but  he 
heareth  the  prayer  of  the  righteous. 

Note,  1.  God  sets  himself  at  a  distance  from  those  that  set  him 
at  defiajice;  The  wicked  say  lo  the  Almighty,  Depart  from  vs, 
and  he  is,  accordinr;ly,  far  front  them  ;  he  does  not  manifest 
himself  to  them,  has  uo  communion  with  them,  will  not  hear  them, 
will  not  help  them,  no  not  in  time  of  their  need.  They  shall 
be  for  ever  banished  from  his  presence,  and  he  will  behold  thera 
afar  off.     Depart  from  me,  ye  cursed. 

2.  He  will  draw  nigh  to  those  in  away  of  mercy  who  draw  nigh 
lo  him  in  a  way  of  duty;  He  hears  lie  prayer  of  the  righteous. 


accepts  it,  is  well-pleased  with  it,  and  will  jfr.nit  an  answer  ol 
peace  to  it.  It  is  the  prayer  of  a  rigkleons  man  that  aeaiis  much. 
Jam.  5. 16.  He  is  nigh  to  them,  a  present  Help  in  all  that  they 
call  vpon  him  for.  i 

30.  The  light  of  the  eyes  rejoiceth  the  heart:^ 
and  a  good  rej)ort  niakelh  the  bones  fat. 

Two  things  are  here  pronounced  pleasant.  ^ 

1.  It  is  pleasant  to  have  a  good  prospect,  to  see  the  light  of  the 
sun,  (Eccl.11.7.)  and  by  it  to  see  the  wonderful  works  of  God, 
with  which  this  lower  world  is  beautified  and  enriched  ;  those 
that  want  the  mercy,  know  h(jw  to  value  it;  how  would  the  light 
of  the  eyes  rejoice  their  hearts!  The  consideration  of  this  should 
make  us  thankful  for  our  eye-sight. 

2.  It  is  more  ])leasant  to  have  a  good  name,  a  name  for  good 
things  with  (jod  and  good  people;  \\\\<,  is  as  precious  ointment, 
(Eccl.7.].)  it  makes  the  hones  fat,  it  gives  a  secret  pleasure,  .and 
that  which  is  strcngllieulng.  It  is  also  very  comfortable  to  hear 
(as  some  understand  it)  a  good  report  concerning  others;  a  good 
man  has  no  greater  joy  than  to  hear  that  his  friends  walk  in  the 
truth. 

31.  The  ear  thai  heareth  the  reproof  of  life 
abideth  atnong  the  wise. 

Note,  1.  It  is  the  character  of  a  wise  man,  that  he  is  very  willing 
to  be  reproved,  and  therefore  chooses  to  converse  with  those  that, 
both  by  their  words  and  exani))les,  will  shew  him  what  is  amiss 
in  him;  The  car  that  can  fake  the  repronf,  will  love  the  reprover. 
Faithful  friendly  reproofs  are  here  called  the  reproofs  of  life,  not 
only  because  they  are  to  be  given  in  a  lively  manner,  and  with  a 
prudent  zeal,  (and  we  must  reprove  by  our  lives  as  well  as  by  our 
doctrine,)  but  because,  where  they  are  well-taken,  they  arc  means 
of  spiritual  life,  and  lead  to  eternal  life;  and  (as  some  think)  to 
distinguish  them  from  rebukes  and  reproaches  for  well-doing, 
which  are  rather  reproofs  of  death,  which  we  must  not  regard,  or 
be  influenced  by. 

2.  Those  ll]at  are  so  wise  as  to  bear  reproof  well,  will  hen  liv 
be  made  uiser,  (ch.  9.9.)  and  come  at  length  to  be  numbenil 
among  the  wise  men  of  the  age,  and  will  have  both  al)ility  aud 
authority  to  reprove  and  instruct  others.  Tliey  that  learn  wtl!, 
and  obey  well,  are  likely  in  time  to  teach  well,  and  rule  well. 

32.  He  that  refnseth  instruction  despiseth  his 
own  soul:  but  he  thiat  heareth  reproof  getteth 
understanding. 

See  here,  1.  The  folly  oi  those  that  will  not  be  taught,  that 
refuse  instruction,  that  will  not  heed  it,  but  turn  lluir  backs  upon 
it,  or  will  not  hear  it,  but  turn  their  hearts  agair.st  it.  They  refuse 
correction;  margin,  they  "ill  not  take  it,  no  not  frimi  God  himself, 
but  kick  against  the  pricks.  They  thai  do  so  despise  their  ouii 
souls,  thev  shew  that  ll'.ey  have  a  low  and  mean  opinion  of  them, 
and  are  in  little  care  and  concern  about  them,  considered  as 
rational  and  immortal,  instruction  being  designed  to  cultivate 
reason,  and  prepare  for  the  inmiortal  state.  The  fundamental 
error  of  sinners,  is,  undervaluing  their  own  souls,  therefore  they 
neglect  to  provide  for  them,  abuse  them,  expose  them,  prefer  the 
body  before  the  soul,  and  wrong  the  soul  lo  please  the  body. 

2.  The  wisdom  of  those  that  are  willing,  not  only  lo  be  taught, 
but  to  he  reproved  ;  He  that  hears  reproof,  and  amends  the  faults 
he  is  reproved  for,  gets xmderstanding ,  by  which  his  soul  is  secured 
from  bad  ways,  and  directed  in  good  ways,  and  thereby  he  both 
evidences  the  value  he  has  for  his  own  soul,  and  puts  true  honour 
upon  it. 

33.  The  fear  of  the  Lord  is  the  instruction  o^ 
wisdom;  and  before  honour  is  humility. 

See  here,  how  much  it  is  our  interest,  as  well  as  duty, 
1.  To  submit  to  our  God,  .and  keep  Up  a  reverence  for  him. 
The  fear  of  the  Lord,  as  it  is  the  beginning  of  wisdom,  so  it  is  the 
instruction  and  correction  of  wisdom ;  the  principles  of  religion. 


PROVERBS,  N  V,  XM.     TheSoveieigiUy  of  Divine  rnAi.lincc 


closely  adhered  to,  will  improve  our  kiunvler!i;e,  rectify  our 
mistakes,  mill  be  the  best  and  surest  guide  of  oiu-  \\;iy.  An  awe 
of  God  upon  our  spirits  will  \m\.  us  upon  Ihc  wisest  counsels,  and 
tiiastisc  us  when  we  say  or  do  unwisely. 

2.  To  stooj)  to  our  brethren,  and  keep  up  a  res)>eel  for  them. 
Whore  there  is  humility,  there  is  a  happy  presage  of  honour, 
and  preparative  for  it.  Those  that  humble  Ihemselvcs  shall  Ire. 
exalted  iierc  and  hereafter. 

CHAP.  XVI. 

1.  nr^HEprepafationsof  theheaftTiiinan.aiid  tlie 

3-    answer  of  tlie  tongue,  is  from  llie  Loki>. 

As  wc  read  this,  it  teaches  us  a  great  truth,  that  we  are  not 
sufficient  of  ourselves  to  t/iiiik  or  spra/c  any  thin;/,  of  oiirsi-lvcs, 
llial  is  wise  and  good,  but  that  all  our  siifjivloictj  is  of  (io<t,  ulio 
*fc\\iih  111.'  lir:iil  Mud  with  the  mouth,  and  works  in  wv  /n///.  lomill 
and  to  do,  Phif.2.13.  Ps.  10. 17.  But  most  rea'I  it  otfierwise; 
T/ic  preparation  of  the  heart  is  in  man,  he  may  contrive  aiul 
design  this  and  the  other;  but  the  answer  of  the  tongue,  not  only 
the  delivering  of  what  he  designed  to  speak,  but  the  issue  and 
success  uf  what  he  designed  to  do,  is  of  ihc  Lord.  That  is.  i.'i 
short, 

1.  iMan purposes ;  he  lias  a  frecilom  of  thought,  and  a  freedom 
of  will,  permitted  him  ;  let  him  form  liis  projects,  and  lay  his 
schemes,  as  he  thinks  best:   but,  after  all, 

2.  God  disposes;  man  cannot  go  on  with  his  business  witiiout 
tjie  assistance  and  blessing  of  God,  who  made  man's  month,  and 
teaches  us  what  we  shall  say.  Nay,  God  easily  can,  and  often 
does,  cross  men's  purposes,  and  break  their  measures.  It  was  a 
curse  that  was  ))repared  in  Balaam's  heart,  but  the  answer  of  the 
tongue  was  a  blessing. 

2.  All  tiie  ways  of  a  man  a/e  clean  in  his  own 
eyes;  but  the  Lord  weigheljj  the  spirits. 

Note,  1 .  We  are  all  aj)!  to  be  partial  in  judging  of  ourselves; 
Ail  the  ways  of  a  man,  all  his  designs,  all  his  doings,  are  clean 
in  his  ()((■«  eyes,  and  he  sees  nothing  amiss  in  them,  nothing  for 
which  to  co;idemn  himself,  or  which  should  make  his  projects 
prove  otherwise  than  well;  and  therefore  he  is  confident  of 
success,  and  that  the  answer  of  the  tongue  shall  be  according 
to  the  expectations  of  the  heart;  but  there  is  a  great  deal  of 
|)ollution  cleaving  to  our  ways,  which  we  are  not  aware  of,  or  do 
not  think  so  ill  of  as  we  ought. 

2.  The  judgment  of  God  concerning  us,  we  are  sure,  is 
according  to  truth;  He  weighs  the  spirits  in  a  just  and  unerring 
balance,  knows  what  is  in  us,  and  jiasscs  a  judgment  upon  us 
accordinglv,  writing  Tehel  upon  that  which  passed  our  scale  with 
apjirobatiun,  ireiyhed  in  the  balanee,  and  found  wanting  ;  and  by 
his  jiidiiiuent  we  must  stand  or  fall.  He  not  only  sees  men'sways, 
but  tries  their  spirits,  and  we  are  as  our  spirits  are. 

3.  Commit  thy  works  unto  the  Lord,  and  thy 
thoughts  shall  be  established. 

Note,  1.  It  is  a  very  dcsir:ible  thing  to  have  our  thovghfs 
established,  and  not  tossed,  and  put  into  a  hurry,  by  disquieting 
cares  and  fer.rs;  to  go  on  in  an  even  steady  course  of  honesty  and 
pietv,  not  disturbed,  or  put  out  of  frame,  by  any  event  or  change; 
to  be  satisfied  that  all  siiall  work  for  good,  and  issue  well  at  last, 
and  therefore  to  be  always  easy  and  sedate. 

2.  The  only  way  to  have  our  thoughts  established,  is,  to  commit 
owe  worhs  to  the  Lord.  The  great  concerns  of  our  souls  must  be 
committed  to  the  grace  of  God,  with  a  dependence  upon,  and 
submission  to,  the  con<luct  of  that  grtice;  (2  Tim.  1.12.)  all  our 
outward  concerns  must  be  committed  to  the  providence  of  God, 
and  to  the  sovereign,  wise,  and  gracious,  disposal  of  that  provi- 
dence ;  Roll  thy  works  vpon  tlie  Lord,  so  the  word  is,  roll  the 
burthen  of  thy  care  from  thyself  n|)on  God;  lay  the  matter  before 
fiini  by  ]>r<iyer,  make  known  tlc^j  works  vnto  the  Lord,  so  some 
read  it ;  not  only  the  wirks  of  ihv  hand,  but  the  workings  of  thy 
heart;  and  then  Jeave  it  with  him,  by  faith  and  dependence  upou 


him,  submission  and  resignation  to  him  ;  the  will  of  the  Lord  Lt 
done.  We  may  then  be  easy,  when  wc  resolve,  that  whatevel 
pleases  God  shall  please  us. 

4.  Tlie  Loud  hatii  made  all  tilings  for  himself, 
yea,  even  the  wicked  for  the  day  of  evil. 

Note,  1.  That  God  is  the  first  Cause,  he  is  the  Former  of  all 
things  and  all  pei'sons,  the  Fountain  of  being;  he  gave  every  crea- 
ture the  being  it  has,  and  ap()(iinted  it  its  place.  Even  the  wicked 
are  his  creatures,  though  t hoy  are  rebels;  he  gave  them  those 
powers  with  which  they  fight  against  him,  which  aggravates  Iheii 
wickedness,  that  they  will  not  let  him  that  made  them  rule  them, 
and  therefore,  though  he  made  them,  he  «ill  not  save  them. 

2.  That  God  is  the  last  End.      All  is  of  him  and  from  hiin,  and 
therefore  all   is  to  him  and  for  him.     He  made  all  according  to 
his  will,  and  for  his  praise;  he  designed  to  serve  his  own  purposes 
'  by  all  his  creatures,  and  he  will  not  fail  of  his  design  :    all  are  liij 
servants.    The  wicked  he  is  not  glorified  by,  but  he  will  be  glorified 
upon.    He  makes  no  man  wicked,  but  he  made  those  who  he  fore- 
saw would   be  Viieked,  yet  he  made  them,  (Gen.C.G.)  because 
he  knew  how  to   get  him  honour  upon  them.     See  Rom. 9. 22. 
1  Or,  as  some  understand  it,  he  made  the  wicked    to  be  employed 
ji  by  him  as  the   instruments  of  his  wrath  in  the  day  of  evil,  when 
iie  brings  judgments  on  the  world.     He   makes   some   use  even 
of  wicked  men,  as  of  other  things,   to  be    his  sword,    his  hand, 
(Ps.  17. 13,  II.)  flageltnni  Dei — the  scourge  of  God.     The  king  of 
Uab\lon  is  called  his  sercanl. 

r>.  Every  one  t/int  is  ])roiid  in  heart  is  an 
abomination  to  the  Loud  :  though  hand  join  in 
hand,  he  shall  not  be  un|)imished. 

Note,  l.The  pride  of  sinners  sets  God  against  them.  He  that, 
being  high  in  estate,  is  proud  in  heart,  whose  spirit  is  elevated  with 
his  condition,  so  that  he  becomes  insolent  in  his  conduct  toward 
God  and  man,  let  him  know,  that  though  he  admires  himself,  and 
others  caress  him,  yet  he  is«n  abomination  to  the  Lord;  the  great 
God  despises  him,  the  holy  God  detests  him. 

2.  The  power  of  sinners  cannot  secure  them  against  God,  though 
thev  strengthen  themselves  with  both  hands  ;  though  they  may 
strengthen  one  another  with  tlieir  confederacies  and  combinations, 
joining  forces  against  God,  they  shall  not  escape  his  righteous 
judgment ;  icoe  unto  him  that  strives  with  his  Maker,  ch.  11.  21. 
Isa.  45.  0. 

6.  By  mercy  and  truth  iniquity  is  purged :  and 
by  the  fear  of  the  Lord  men  depart  from  evil. 

See  here,  1.  How  the  guilt  of  sin  is  taken  away  from  us;  by 
the  mercy  and  truth  of  God,  mercy  in  promising,  truth  in  perform- 
ing; the  mercv  and  truth  which  kiss  each  other  in  Jesus  Christ 
the  Mediator;  by  the  covenant  of  grace,  in  which  mercy  and  trirlli 
shine  so  bright;  by  our  mercy  and  truth,  as  the  condition  of  the 
pardon,  and  u  necessary  qualification  for  it:  by  these,  and  not  by 
the  legal  sacrifices,   Mic.  6.  7, 8. 

2.  How  the  power  of  sin  is  broken  in  us ;  by  the  principles  of 
mercy  and  truth  commanding  in  us,  the  corrupt  inclinations  are 
purged  out;  so  we  may  take  the  former  part:  however,  by  the 
fear  of  the  Lord,  and  the  influence  of  that  fear,  men  depart  Jrom 
evil;  thry  will  not  dare  to  sin  against  God,  who  keep  up  in  their 
minds  a  holy  dread  and  reverence  of  him. 

7.  When  a  man's  ways  please  the  Lord,  he 
maketh  even  his  enemies  to  be  at  peace  with  him. 

Note,  1.  God  can  turn  foes  into  friends,  when  he  pleases;  he 
that  has  all  hearts  in  his  hand  has  access  to  men's  spirits,  and 
power  over  them,  working  insensibly,  but  irresistibly,  upon  them, 
can  make  a  man's  enemies  to  be  at  peace  with  him,  change  their 
minds,  or  force  them  into  a  feigned  submission.  He  can  slay 
all  enmities,  and  bring  those  together  that  were  at  the  greatest 
distance  from  each  other. 

2.  He  will  do  it  for  us,  when  we  please  him;    ■'  v 


PUOVERBS,    XVI. 


Tlie  Duties  of  Kiii"-*;. 


care  to  be  recontilei]  loGo<l,  and  to  keep  ourselves  in  liis  love,  he 
will  incline  those  that  had  been  envious  towards  us,  and  vexatious 
to  us,  to  entertain  a  good  opinion  of  us,  and  to  become  our  friends. 
God  made  Esau  to  be  at  peace  VN'ith  Jacob,  Abinielech  with  Isaac, 
and  Davi<rs  enemies  to  court  his  favour,  and  desire  a  league  with 
Israel.  The  image  of  God  appearing  upon  the  righteous,  and  his 
particular  loving-kindness  to  them,  are  enough  to  recommend  them 
to  the  respects  of  all,  even  of  those  that  had  been  most  prejudiced 
against  them. 

8.  Better  is  a  little  with  righteousness  than  great 
revenues  without  right. 

Here,  1.  It  is  supposed  that  an  honest  good  man  may  have  but 
a  little  of  the  wealth  of  this  world,  all  the  righteous  are  not  rich; 
that  a  man  may  have  but  little,  and  vet  may  be  honest ;  though 
poverty  is  a  temptation  to  dishonesty,  (cA.  30.  9.)  yet  not  an 
invincible  one.  A  man  may  grow  rich,  for  a  while,  by  fraud  and 
oppression,  may  have  rpeat  revenues,  and  those  got,  and  kept, 
without  right,  may  have  no  good  title  to  them,  nor  make  anv 
good  use  of  ihein. 

2.  It  is  maintained  that  a  small  estate,  honestly  come  by,  \vhich 
a  man  is  content  with,  enjoys  comfortably,  serves  God  with  cheer- 
fully, and  puts  to  a  right  use,  is  much  better,  and  more  valuable, 
than  a  great  estate  ill-got,  and  then  ill-kept,  or  ill-spent.  It 
carries  with  it  more  inward  satisfaction,  a  better  reputation  with 
all  that  are  wise  and  good,  it  will  last  longer,  and  will  turn  to 
a  better  account  in  the  great  day,  when  men  will  be  judged,  not 
accordinjf  to  what  they  had,  but  what  they  did. 

9.  A  man's  heart  deviseth  his  way :  but  the 
Lord  directeth  his  steps. 

Man  is  here  represented  to  us, 

1.  As  a  reasonable  creature,  that  has  the  faculty  of  contriving 
for  himself;  His  heart  devises  his  way,  designs  an  end,  and 
projects  ways  and  means  leading  to  that  end,  which  the  inferior 
creatures,  who  are  governed  by  sense  and  natural  instinct,  cannot 
do.  The  more  shame  for  him,  if  he  do  not  devise  the  way  how 
to  please  God,  and  provide  for  his  everlastmg  slate. 

2.  But  as  a  depending  creature,  that  is  subject  to  the  direction 
and  dominion  of  his  Maker ;  if  men  devise  their  icay,  so  as  to  make 
God's  glory  their  end,  and  his  will  their  rule,  tliey  may  expect 
that  he  will  direct  their  steps  by  his  Spirit  and  grace,  so  that  they 
shall  not  miss  their  way,  nor  come  short  of  their  end.  But,  let 
men  devise  their  worldly  affairs  ever  so  politicly,  and  with  ever 
so  great  a  probability  of  success,  yet  God  has  the  ordering  of  the 
event,  and  sometimes  directs  their  steps  to  that  which  they  least 
intended.  The  design  of  this  is  to  teach  us  to  say.  If  the  Lord 
will,  we  shall  live  arid  do  this  or  that,  (Jam.  4.  14,  15.)  and  to 
have  our  eye  to  God,  not  only  in  the  great  turns  of  our  lives,  bwt 
?n  every  step  we  take ;  Lord,  direct  my  way,   iThess.  3.  11.  I 

10.  A  divine  sentence  is  in  the  lips  of  the  king: 
his  mouth  transgresseth  not  in  judgment. 

We  wish  this  were  always  true  as  a  proposition,  and  we  ought 
to  make  it  our  prayer  for  kings,  and  all  in  authority,  that  a  divine 
sentence  may  be  in  their  lips,  both  in  giving  orders,  that  they  may 
do  that  in  wisdom,  and  in  giving  sentence,  that  they  may  do  that 
in  equity,  both  which  are  included  in  judgment,  and  that  in 
nehher  their  nwiilh  nun/  transgress,  1  Tim.  2.1.  But  it  is  often 
otherwise  ;   and  Ihercforc, 

1.  It  may  be  read  ns  a  precept  to  the  kings  and  judges  of  the 
earth,  to  be  wise  and  instnicled  ;  let  them  be  just,  and  rule  in  the 
fear  of  God  ;  let  them  act  with  such  wisdom  and  conscience,  that 
there  may  appear  a  holy  divination  in  all  Ihev  sav  or  do,  and  that 
they  are  giii<led  by  principles  supernaturiil ;  "let  "not  their  mouths 
transgress  in  judgment,  for  the  juiignieiit  is  God's. 

2.  It  may  be  taken  as  a  promise  to  all  good  kin^s,  that,  if  ihev 
sincerely  aim  at  God's  glory,  and  seek  (lirection  from  him,  he  will 
qualify  them  with  wisdom  and  grace  above  others,  in  proportion 
to  the  eminency  of  their  station,  and  the  trusts  lodged  in  their 


hands.  When  Saul  himself  was  made  king,  God  gave  him 
another  spirit. 

3.  It  was  true  concerning  Solomon,  who  wrote  this,  he  had 
extraordinary  wisdom,  pursuant  to  the  promise  God  made  him. 
See  1  Kings,  3.  28. 

11.  A  just  weight  and  balance  ai-e  the  Lord's; 
all  the  weights  of  the  bag  are  his  work- 
Note,  l.The  administration  of  public  justice  by  the  magistrate 

is  an  ordinance  of  God;  in  it  the  scales  are  held,  and  ought  to 
be  held,  by  a  steady  and  impartial  hand  ;  and  we  ought  to  submit 
to  it,  for  the  Lord's  sake,  and  to  see  his  authority  in  that  of  the 
magistrate,   Rom.  13. 1.   I  Pet.  2.  13. 

2.  The  observation  of  justice  in  commerce  between  man  and 
man  is  likewise  a  divine  appointment.  He  taught  men  discretion 
to  make  scales  and  weights  for  the  adjusting  of  right  exactly 
between  buyer  and  seller,  that  neither  may  be  wronged ;  and  all 
other  Hsefid  inventions  for  the  preserving  of  right  are  from  him; 
He  has  also  appointed  by  his  law  that  they  be  just;  it  is  therefore 
a  great  affront  to  him,  and  to  his  government,  to  falsify,  and  so 
to  do  wrong,  under  colour  and  pretence  of  doing  right,  which  is 
ivickcdness  in  the  place  of  judgment. 

12.  It  is  an  abomination  to  kings  to  commit 
wickedness:  for  the  throne  is  established  by 
righteousness. 

Here  is,  1.  The  character  of  a  good  king,  which  Solomon 
intended  not  for  his  own  praise,  but  for  instruction  to  his  suc- 
cessors, his  neighbours,  and  the  vice-roys  under  him.  A  good 
king  not  only  does  justice,  but  it  is  an  abomination  to  him  to  do 
otherwise ;  he  hates  the  thought  of  doing  wrong,  and  perverting 
justice;  he  not  only  abhors  the  wickedness  done  by  other?,  but 
abhors  to  do  any  himself,  though,  having  power,  he  might  easily 
and  safely  do  it. 

2.  The  comfort  of  a  good  king;  his  throne  is  established  by 
righteousness.  He  that  makes  conscience  of  using  his  power 
aright,  shall  find  that  to  be  the  best  security  of  his  government; 
both  as  it  will  oblige  people,  make  them  easy,  and  keep  them  ill 
the  interests  of  it;  and  as  it  will  obtain  the  blessing  of  God,  which 
wilt  be  a  firm  basis  to  the  throne,  and  a  strong  guard  about  it. 

13.  Righteous  hps  are  tho  delight  of  kings;  and 
they  love  him  tiiat speaketh  tight. 

Here  is  a  further  character  of  good  kings,  that  they  love  and 
delight  in  lliose  that  speak  right. 

1.  They  liale  parasites  and  those  thnt  flatter  them,  and  are  very 
willing  tha.  all  about  them  should  deal  faithfully  with  them,  and 
tell  them  that  which  is  true,  whether  it  be  pleasing  or  displeasing, 
both  concerning  persons  and  things,  that  every  thing  should  be 
set  in  a  tiMie  light,  and  nofhing  disguised,  c/i.  29. 12. 

2.  They  not  only  do  righteousness  themselves,  but  take  care  to 
employ  those  under  them  that  do  righteousness  too;  which  is  of 
great  (onsequence  to  the  people,  who  must  be  subject  not  only  to 
the  king  as  supreme,  but  to  the  go^  ernors  sent  by  limi,  1  Pet.  2. 14. 
A  good  king  will  therefore  put  those  in  power  who  are  conscientious, 
and  will  sav  that  which  is  righteous  and  discreet,  and  know  how 
to  speak  right,  and  to  the  purpose. 

14.  The  wrath  of  a  king  is  as  messengers  oi 
death;  but  a  wise  man  will  pacify  it.  15.  In  the 
h'ght  of  the  king's  countenance  is  life;  and  his 
favour  is  as  a  cloud  of  the  latter  rain. 

These  two  verses  shew  the  power  of  kings,  which  is  everywhere 
great,  but  was  especially  so  in  those  eastern  countries,  where  they 
were  absolute  and  arbitrary;  whom  they  wciuld  they  slew,  and 
whom  they  would  they  kept  alive  ;  their  will  was  a  law.  We  have 
reason  to  bless  God  for  the  happy  constitution  of  ll:e  government 
we  live  under,  which  maintains  the  prerogative  of  the  prluce 
without  any  injury  to  the  liberty  of  the  subject.  But  here  h  j» 
intimated. 


rUO VERBIS.  XVI. 


Pncre  and  Himiililj 


1.  How  formidable  the  uralh  of  a  kiny  is;  it  is  as  messenfjcrs 
of  death,  llie  wrath  of  Ahasucriis  was  so  to  Haman.  An  augrv 
worfl  from  an  incensed  prime  iiiis  been  to  many  a  tiirssi-nyer  of] 
di'fit/i,  and  has  strnek  as  great  a  terror  ii|)on  sonic,  as  if  a  sentence 
of  death  had  been  pronounced  upon  them.  He  nmsl  be  a  very 
M.je  man,  that  knows  liow  to  pacify  tlie  «ratli  of  a  king  with  a 
Word  fillv  spoken;  as  Jonathan  once  pacified  iiis  father's  rage 
against  David,  1  Sam.  19. 6.  A  prudent  siil)iecf  may  sometimes 
jiissrest  that  to  an  angrv  prince,  which  will  cool  his  resentments. 

2.  How  valuable  and  desirable  the  king's  favour  is  to  those  tliat 
have  incurred  Ids  dis))leasuie  ;  it  is  life  from  the  dead,  if  the  king 
be  reconciled  to  them.  To  otliers  it  is  a  cloud  of  the  latter  rain, 
verv  refreshing  to  the  ground.  Solomon  put  his  subjects  in  mind 
of  this,  that  they  miglit  not  do  any  thing  to  incur  his  wrath,  but 
be  careful  to  recommend  themselves  to  his  favour.  We  ought  by 
it  to  be  put  in  ndnd  how  much  «e  are  concerned  to  escape  the 
wrath,  and  obtain  the  favour,  of  the  King  ol  kings.  His  frowns 
are  worse  than  death,  and  his  favour  better  than  life;  and  there- 
fore thev  are  fools,  who,  to  escape  the  wrath,  and  obtain  the 
favour,  of  an  eartldy  prince,  will  throw  themselves  out  of  God's 
fa\<uir,  and  make  themselves  obnoxious  to  his  wrath. 

10.  How  much  better  is  it  to  get  wisdom  than 
ffolil !  and  to  get  understanding  rather  to  be  chosen 
than  silver ! 

Sidomon  here  not  only  asserts  that  it  is  better  to  get  wisdom 
tliaii  gold,  (ah.  3.  14. — 8.  19.)  but  he  speaks  it,  with  assurance, 
that  it  is  much  better,  beyond  expression  ;  with  admiration.  How 
much  better!  amazed  at  the  disproportion;  wi'h  an  appeal  to 
men's  consciences,  "Judge  in  yourselves  how  much  better  it  is;" 
and  with  an  addition  to  the  same  purport,  that  understanding  is 
rather  to  be  chosen  than  silver,  and  all  the  treasures  of  kings  and 
their  favourites. 

Note,  1.  Heavenly  wisdom  is  belter  than  worldly  wealth,  and 
to  be  preferred  before  it.  Grace  is  more  valuable  than  gold. 
Grace  is  the  gift  of  God's  peculiar  favour;  gold  only  of  common 
providence.  Grace  is  for  ourselves;  gold  for  others.  Grace  is  for 
the  soul  and  eternity;  gold  only  for  the  body  and  time.  Grace  will 
stand  us  in  stead  in  a  dying  hour,  when  gold  will  do  us  no  good. 

2.  The  getting  of  this  heavenly  wisdom  is  better  than  the 
getting  of  worldly  wealth.  Many  take  care  and  pains  to  get 
wealth,  and  yet  come  short  of  it;  but  grace  was  never  denied  to 
any  that  sincerely  sought  it.  There  is  vanity  and  vexation  of 
spirit  in  getting  wealth,  but  Joy  and  satisfaction  of  spirit  in  getting 
wisdom  ;  great  peace  have  they  that  love  it. 

17.  The  highway  of  the  upright  is  to  depart 
from  evil:  he  that  keepeth  his  way  preserveth  his 
soul. 

Note,  1.  It  is  the  way  of  the  upright  to  avoid  sin,  and  every 
thing  that  looks  like  it,  and  leads  towards  it;  and  this  is  a  high- 
Wav  marked  out  by  authority,  tracked  by  many  that  have  gone 
before  us,  and  in  which  we  meet  with  many  that  keep  company 
with  us;  it  is  easy  to  hit,  and  safe  to  be  travelled  in,  like  a  high- 
way,   Isa.  Sa.  0.      To  depart  from  evil  is  understanding. 

2.  It  is  the  care  of  the  upright  to  |>reserve  their  own  souls,  that 
thry  be  not  polluted  with  sin,  and  that  by  the  troubles  of  the  world 
they  may  not  be  put  out  of  the  possession  of  them;  especially  that 
thev  mav  not  perish  for  ever,  Matth.16.26.  And  it  is  therefore 
their  care  to  keep  their  way,  and  not  to  turn  aside  out  of  it,  on 
either  hand,  but  to  press  toward  perfection.  They  that  adhere 
to  their  dutv,  secure  their  felicity.  Keep  thy  way,  and  God  will 
keep  thee. 

18.  Pride  goeth  before  destruction,  and  an 
haughty  spirit  before  a  fall. 

Note,   1.  Pride  will  have  a  fall.     Those  that  are  of  a  haughty 

fpirit,  that  think  of  themselves  above  what  is  meet,  and  look  vith 

lor.lciiipl  upon  others,  that  with  their  pride  affront  Guil  .-id  dis- 

(|iiii't  others,  they  will  be  brought  down,  either  by  repentance  or 

■T,.  11.  128 


by  ruin.  It  is  the  honour  of  God  to  humble  the  proud,  Job,  40. 
11.  12.  It  is  the  act  of  justice,  that  those  who  have  lilted  up 
themselves  should  be  laid  low.  Pharaoh,  Sennacherib,  Ni-bu- 
chadnezzar,  were  instances  of  this.  Men  cann<4  punish  pride,  but 
either  admire  it  or  fear  it,  and  therefore  (jod  will  take  the  punishing 
of  it  into  his  own  hands.      Let  him  alone  to  deal  with  jiroud  iu<u. 

2.  Proud  men  are  often  most  proud,  and  insolent,  and  liau.'lily, 
just  before  their  destruction,  so  that  it  is  a  certain  presage  that 
they  are  upon  the  brink  of  it.  When  proud  men  set  (iod  s  judg- 
ments at  defiance,  and  think  themselves  at  the  greatest  distincc 
from  them,  it  is  a  sign  that  they  are  at  the  door;  witness  llit  case 
of  Benhadad  and  Herod.  ^Vhile  the  word  niis  in  the  hini/'s 
mouth,  Dan.  4.  31.  Therefore  let  us  not  fear  Ihe  priiie  of  others. 
but  greatly  fear  it  in  ourselves. 

19.  Better  it  is  to  be  of  an  humble  spii  it  witli  the 
lowly,  than  to  divide  the  spoil  witli  t!ie  piviiid. 

This  is  a  paradox  which  the  children  of  this  wor'd  cannot 
understand,  and  will  not  subscribe  to;  that  it  is  better  to  be  poor 
and  humble,  than  to  be  rich  and  proud. 

1.  They  that  divide  the  spoil  are  commonly  jiroud  ;  thev  value 
themselves  and  despise  others,  and  their  mind  rises  with  their 
condition  ;  tho^e,  therefore,  that  are  rich  in  this  uorld,  have  need 
to  be  charged  that  they  be  Pot  high-minded,  iTim.t!.  17.  'I'liose 
that  are  proud,  and  will  put  forth  themselves,  tiiat  thrust,  and 
shove,  and  scramble,  for  preferment,  are  the  men  that  ci>mmonlv 
divide  the  spoil,  and  share  it  among  them  ;  thev  have  the  world 
at  will,  and  the  ball  at  their  foot. 

2.  It  is  upon  all  accounts  better  to  take  our  lot  with  tlio;e  wlio-ic 
condition  is  low,  and  their  minds  brought  to  it,  than  to  covet  and 
aim  to  make  a  figure  and  a  bustle  in  the  world.  Huniiiitv,  though 
it  should  expose  us  to  contempt  in  the  world,  yet,  while  it  recom- 
mends us  to  the  favour  of  God,  qualifies  us  for  his  gracious  \isits, 
prepares  us  for  his  glory,  secures  us  from  manv  temptations,  and 
pieserves  the  quiet  and  repose  of  our  own  souls,  is  much  better 
than  that  high-spiriledness,  which,  though  it  carrv  awav  ihe 
honour  and  wealth  of  the  world,  makes  God  a  man's  Enemv,  and 
the  Devil  his  master. 

20.  He  that  handleth  a  matter  wisely  shall  find 
good  :  and  whoso  trusteth  in  the  Lord,  happy 
is  he. 

Note,  1.  Prudence  gains  men  respect  and  success;  He  that 
handles  a  matter  wisely,  that  is  master  of  his  trade,  and  makes  il 
to  appear  he  understands  what  he  undertakes,  that  is  considerate 
in  his  affairs,  and,  when  he  speaks  or  writes  of  any  subject,  does 
it  pertinently,  he  shall/iHf/^oorf,  shall  come  into  good  reput<',  and 
perhaps  may  make  a  good  hand  of  it. 

2.  But  it  is  piety  only  that  will  secure  men's  true  happiness  ; 
They  that  handle  a  matter  ivisely,  if  they  are  proud,  and  lean  to 
Ineir  own  understanding,  though  they  may  find  some  good,  mI 
they  will  have  no  great  satisfaction  in  it;  but  he  that  trvsis  in  the 
Lord,  and  not  in  his  own  wisdom,  happy  is  he,  and  shall  speed 
better  at  last.  Some  read  the  former  part  of  the  verse,  so  as  lo 
expound  it  of  piety,  which  is  indeed  true  wisdom;  he  that  attends 
to  the  word,  the  word  of  God,  (cA.  13. 13.)  he  shall  find  good  in 
il,  and  good  by  it.  And  whoso  trusts  in  the  Lord,  in  his  word 
which  he  attends  to,  is  happy. 

21.  The  wise  in  heart  shall  be  called  prudent: 
and  the  sweetness  of  the  lips  increasetli  learning. 

Note,  I.  Those  that  have  solid  wisdom  will  have  the  credit  ol 
it ;  it  will  gain  them  reputation,  and  they  shall  be  called  prudent, 
grave,  men,  and  a  deference  will  be  paid  to  their  judgment.  J)a 
that  which  is  wise  and  good,  and  thou  shall  have  praise  of  the  same. 

2.  Those  that  with  tiieir  wisdom  have  a  happy  elocution,  that 
deliver  themselves  easily  aiul  with  a  good  grace,  are  communi- 
cative of  their  \\isdom,  anil  have  words  at  will,  and  good  hnmuage 
as  well  as  good  sense,  tluy  increase  liarning,  they  diffuse  and 
propagate  knowledge  to  others,  and  do  good  with  if,  and  bv  that 


PROVERBS.  XVI. 


Benevolence  and  Malice. 


means  increase  llicir  own  stock.  Tliey  add  doctrine,  improve 
sciences,  and  do  service  to  tlie  coiuiiionwcallli  of  learning.  To 
him  t/irJ  has,  and  uses  what  he  iiiis,  mnre  shall  be  giceii. 

22.  Under-sfanding-  is  a  well-spring-  of  life  unto 
him  that  Inilh  il:  but  llie  instruction  of  fools  is 
folly. 

Note,  1.  There  is  alwavs  some  good  to  be  gotten  bj'  a  wise  and 
good  man  ;  Xusvndvrstaiidiug  is  a  uell-spriny  of  life  to  him,  whicli 
always  flows,  and  can  never  be  drawn  dry;  he  has  something  to 
say  ui)on  all  occasions,  that  is  instructive,  and  of  use  to  those 
that  will  make  use  of  it,  things  new  and  old,  to  bring  out  of  his 
treasure;  at  least,  it  is  a  spring  0/ ///"e  to  himself,  yielding  liini 
abundant  satisfaction  ;  witliui  his  own  thoughts  he  entertains  and 
edifies  himself,  if  not  others. 

2.  There  is  nothing  that  is  good  to  be  gotten  by  a  fool  ;  even 
his  instruction,  his  set  and  solemn  discourses,  are  but  folly,  like 
himself,  and  tending  to  make  others  like  him.  When  lie  does  his 
best,  it  is  but  follv,  in  comparison  even  with  the  common  talk  of 
a  wise  man,  w  ho  speaks  better  at  table  than  a  fool  in  Moses's  seat. 

23.  The  heart  of  the  wise  teacheth  his  mouth, 
and  addeth  learning  to  his  hps. 

Solomon  had  c(mimended  eloquence,  and  the  sweetness  of  the 
lips,  (v.2\.)  and  seemed  to  prefer  it  before  wisdom;  but  here  he 
corrects  himself,  as  it  were,  and  shews  that  unless  there  be  a 
good  treasure  within  to  support  the  eloquence,  it  is  worth  little. 
Wisdom  in  the  heart  is  the  main  matter. 

1.  That  is  it  that  directs  us  in  speaking;  that  teaches  the  movth 
what  to  speak,  and  when,  and  how,  so  that  what  is  spoken  may 
be  proper,  and  pertinent,  and  seasonable;  otherwise,  though  the 
langUiige  be  ever  so  fine,  it  had  better  be  unsaid. 

2.  That  is  it  that  gives  weight  to  what  we  speak,  and  adds 
learning  to  it;  strength  of  reason  and  force  of  argument;  without 
which,  let  a  thing  be  ever  so  well  worded,  it  will  be  rejected, 
when  it  conies  to  be  considered,  as  trifling;  quaint  expressions 
please  the  ear,  and  humour  the  fancy,  but  it  is  learning  in  the 
lips  that  must  convince  the  judgment,  and  sway  that;  to  which 
wisdom  in  the  heart  is  necessary. 

24.  Pleasant  words  are  as  an  honey-comb, 
sweet  to  the  soul,  and  health  to  the  bones. 

The  pleasant  words  here  commended  nnist  be  those  which  the 
heart  of  the  wise  teaches,  and  adds  learning  to;  (v.  23.)  words  of 
seasonable  advice,  instruction,  and  comfort;  words  taken  from 
God's  word,  for  tl.at  is  it  which  Solomon  had  learned  from 
his  father  to  accoimt  saceter  than  honey  and  the  honeij-comb, 
1*8.19. 10.     These  weirds,  to  those  that  know  how  to  rclisli  them, 

1.  Are  |)leasant;  they  are  like  the  honey-eomh,  sweet  to  the  soul, 
which  tastes  in  them  that  the  Lord  is  gracious;  nothing  more 
grateful  and  agreeable  to  the  new  man  than  the  «ord  of  God,  and 
those  words  which  are  borrowed  from  it,  Ps.  119.  103. 

2.  They  are  \^holesome;  many  things  are  |)leasant  that  are  not 
profitable  ;  but  these  pleasant  uords  are  health  to  the  bones,  to  the 
inward  man,  as  well  as  sweet  to  the  snvl;  they  make  the  bones, 
which  sin  has  broken  and  ytiit  out  of  joint,  to  rejoice.  The  bones 
are  the  strength  of  the  body  ;  and  the  good  word  of  God  is  a 
means  of  sjiirhual  strength,  curing  the  diseases  that  weaken  us. 

25.  There  is  a  way  that  seemeth  right  unto  a 
man,  but  the  end  thereof  rt/e  tiie  ways  of  death. 

This  we  had  before,  (cA.  14. 12.)  but  here  it  is  repeated,  as 
that  which  is  very  necessary  to  be  thought  of; 

1.  By  way  of  caution  to  us  all  to  take  heed  of  deceiving 
ourselves  in  the  great  concerns  of  our  soids,  by  resting  in  that 
which  seems  right,  and  is  not  really  so;  and,  for  the  preventino-  of 
a  self-delusion,  to  be  impartial  in  self-examination,  and  keep  ui) 
a  jealousy  over  ourselves. 

2.  I5y  way  of  terror  to  those  whose  way  is  not  right,  is  not  as  it 
should  be,  however  it  may  seem  to  themselves  or  others,  the  end 


of  it  will  certainly  be  death;  to  that  it  has  a  direct  and  certaiu 
tendency. 

26.  He  that  laboureth  laboureth  for  himself;  for 
his  mouth  craveth  it  of  him. 

This  is  designed  to  engage  us  to  diligence,  and  quicken  us; 
tchat  our  hand  finds  to  do,  to  do  it  with  all  our  might,  both  in  our 
worldly  business,  and  in  the  work  of  religion;  for  in  the  original 
it  is,  7ViB  soul  that  labours,  labours  for  itself.  It  is  heait-work 
which  is  here  intended,  the  labour  of  the  soul,  which  is  here 
recommended  to  us, 

1.  As  that  which  will  be  absolutely  needful;  our  mouth  is 
continually  craving  it  of  us;  the  necessities  both  of  soul  and  body 
are  jnessing,  and  require  constant  relief,  so  that  we  nmst  either 
work  or  starve.  Both  call  for  daily  bread,  and  therefore  there 
must  be  daily  labour;  for  in  the  sweat  of  our  face  we  nmst  eat, 
2  Thess.  3.  10. 

I  2.  As  that  which  will  be  unspeakably  gainful ;  we  know  on 
whose  errand  we  go;  He  that  labours  shall  rea])  the  fruit  of  his 
labour,  it  shall  be  for  himself,  he  shall  rejoice  in  his  own  work, 
and  eat  the  labour  of  his  hands.  If  we  niake  religion  our  business, 
God  will  make  it  our  blessedness. 

27.  An  ungodly  man  diggeih  up  evil:  and  in  his 
lips  t/iere  is  as  a  burning"  fire.  28.  A  froward  man 
soweth  strife,  and  a  whisperer  separatetli  chief 
friends. 

There  are  those  that  are  not  only  vicious  themselves,  but 
spiteful  and  mischievous  to  others,  and  they  are  thu  worst  of  men; 
two  sorts  of  such  are  here  descriLjed. 

1.  Such  as  envy  a  man  the  honour  of  his  good  name,  and  do  all 
they  can  to  blast  that  by  calumnies  and  misrepresentations;  They 
dig  up  evil,  they  take  a  great  deal  of  ))ains  to  find  out  something 
or  other  on  wliich  to  ground  a  slander,  or  which  may  give  some 
colour  to  it.  If  none  appear  above  ground,  rather  than  want  il, 
they  will  dig  for  it,  by  diving  into  what  is  secret,  or  looking  a 
great  way  back,  or  by  evil  suspicions  and  surmises,  and  lorccff 
innuendos.  In  the  lips  of  a  slandeier  and  backbiter  there  is  a$ 
a  fire,  not  only  to  brand  his  neighbours  reputation,  to  smoke.  ' 
and  sully  it,  but  as  n  burning  Jire  to  consume  it.  And  how  great 
a  matter  does  a  little  of  this  fire  kindle,  and  how  hardly  is  it 
extinguished  I  James,  3.  5,  6. 

2.  Such  as  envy  a  man  the  comfort  of  his  friendship,  and  do  all 
they  can  to  break  tha\  by  suggesting  tliat,  on  both  sides,  which 
will  set  those  at  varitiace,  that  are  most  nearly  related,  and  have 
been  long  intimate,  or,  at  least,  cool  and  alienate  their  affections 
one  from  another;  A  froward  man,  that  cannot  find  in  his  heart 
to  love  any  body  but  himself,  is  vexed  to  see  others  live  in  love, 
and  therefore  makes  it  his  business  to  sow  strife,  by  giving  men 
base  characters  one  of  another,  telling  lies,  and  carrying  ill- 
natured  stories  between  chief  friends,  so  as  to  separate  them  one 
from  another,  and  make  them  angry  at,  or  at  least  suspicious  of, 
one  another.  Those  are  bad  men,  and  bad  women  too,  that  do 
such  ill  offices;  they  are  doing  the  Devil's  work,  and  his  will 
their  wages  be. 

20.  A  violent  man  enticeth  his  neighbour,  and 
leadeth  him  into  the  w  ay  l/iat  is  not  good.  30.  He 
shutteth  his  eyes  to  devise  froward  things:  movin;,' 
his  lips  he  briiigeth  evil  to  pass. 

Here  is  another  sort  of  evil  men  described  to  us,  that  we  ma} 
neither  do  like  them,  nor  have  any  thing  to  do  with  them. 

1.  Such  as  (like  Satan)  do  all  the  mischief  they  can  by  force 
and  violence,  as  roaring  lions,  and  not  only  by  fraud  and  insinua- 
tion, as  subtle  serpents;  They  are  r/o/(7i<  7nrn,  that  do  all  by 
rapine  and  op])rcssioii,  that  nhut  their  <»/«,  meditating  willi  the 
closest  intention  and  application  of  mind  to  devise frnnard things, 
to  contrive  how  they  may  do  the  greatest  mischief  to  tlieir 
neighbour,  to  do  it  effectually,  and  yet  securely  to  themselves;  ar.il 


tlun,  movhiij  their  lips,  Riving-  tlio  wdrd  of  ciiiiuiuiiul  to  their 
n;;o!ils,  liiev  /jiiiir;  ike  evil  ti>  pass,  and  accoinplisli  llie  wicltcd  do- 
vicc;  bitiiit;  hi.t  iip.i,  so  some  read  it,  for  vexation.  Wlion  ihe 
wichril  p/als  at/aiiist  the  just,  lie  ipiasheth  vpan  him  with  his  teeth. 
'2.  Sucli  as  (idve  S-.ttan  still)  do  all  lliev  can  to  entire  and  draw 
in  ollirrs  to  Join  vith  tlicni  in  doing  niisi-liief,  leadiiir/  them  in  a 
uaif  that  is  not  gond,  noilher  honest,  nor  honouraiile,  nor  safe,  lint 
offensive  to  God,  and  vvhitii  nill  be  in  the  end  pcrnicions  to  the 
sinner.  Thus  lie  aims  to  ruin  some  in  this  world  l)v  l>rins;ing  them 
into  trouble,  and  others  in  the  other  world  by  bringing  them  into 
sin. 

31.  The  hoary  head  ««  a  crown  of  glory,  7^ it  be 
found  ill  the  way  of  righteousness. 

Note,  1.  It  ought  to  l)e  the  great  care  of  old  peojjle  to  i/e  fovnd 
ill  the  n-ay  of  ri(/hteonsncss,  the  wav  of  religion  and  serious 
e;odliness.  Both  God  and  man  will  look  for  tliem  in  that  way;  it 
will  be  expected  that  those  tliat  arc  old  should  be  good,  that  the 
nudlitiide  of  their  years  .should  teach  them  the  best  wisdom ;  let 
them  therefore  be  found  in  thai  way.  Deatliwill  come,  the  Judge 
is  coming,  the  Lord  is  at  hand;  that  they  may  he  found  of  him  in 
peace,  let  them  be  fovnd  in  theirai/ofrif/hteoiisness,  (2  Pet.  3. 14.) 
found  so  doinff,  Malth.24.40'.  Let  t)ld  people  be  old  disciples,  let 
them  [lerscveie  to  the  end  in  the  leai/  of  rif/hleousness,  which  ihey 
long  since  set  out  in,  that  Ihev  may  then  be  found  in  it. 

2.  If  old  ))eople  be  found  in  the  u-aj/  of  rir/hteoiisness,  their  age 
will  be  their  honour.  Old  age,  as  such,  is  honourable,  and 
commands  respect ;  Thou  shaft  rise  up  before  the  hoary  head, 
(Lev.  10.  32.)  but  if  it  be  found  in  the  way  of  wickedness,  its  honour 
is  forfeited,  its  crown  profaned,  and  laid  in  the  dust,  Isa. 65.20. 
Old  |)eople,  therefore,  if  thev  would  preserve  their  honour,  must 
■till  hold  fast  their  integrity,  and  then  their  gray  hairs  are  indeed 
a  crown  to  them;  they  are  xcortliy  of  double  honour.  Grace  is 
the  glory  of  old  age. 

32.  He  that  is  slow  to  anger  is  better  than  the 
mighty;  and  he  that  ruleth  his  spirit  than  he  that 
taketh  a  city. 

This  recommends  the  grace  of  meekness  to  us,  which  will  well 
become  us  all,  particularly  the  hoary  head,  v.  31.      Observe, 

l.The  nature  of  it;  it  is  to  be  slow  to  anger,  not  easily  put  into 
a  passion,  nor  apt  to  resent  provocation  ;  taking  time  to  consider, 
before  we  suffer  our  passion  to  break  out,  that  it  may  not  trans- 
gress due  bounds;  so  slow  in  our  motions  towards  anger,  that  we 
may  be  quickly  stopped  and  pacified.  It  is  to  have  the  rule  of 
our  own  spirits,  our  appetites  and  affections,  and  all  our  inclina- 
tions, but  particularly  our  passions,  our  anger,  keeping  that  under 
direction  and  check,  and  the  strict  government  of  religion  and  right 
reason.  We  must  he,  lords  of  our  anger,  as  God  is,  Nah.1.3. 
.Mollis  sis,  affectvnm  tuorum — Ilvleyour  passions,  as,3Mlus  rules 
the  winds. 

2.  The  honour  of  it ;  He  that  gets,  and  keeps,  the  mastery  of 
his  (lassions,  he  is  better  than  the  mighty,  belter  than  hethathy  a 
long  siege  takes  a  city,  or  by  a  long  war  subdues  a  country. 
Behold,  a  greater  than  Alexander  or  Cjesar  is  here!  The  conquest 
rf  ourselves,  and  our  own  unruly  passions,  requires  more  true 
conduct,  and  a  more  steady,  constant,  and  regular,  management, 
than  the  obtaining  of  a  victory  over  the  forces  of  an  enemy.  A 
rational  conquest  is  more  honourable  to  a  rational  creature,  than 
a  brutal  one.  It  is  a  victory  that  does  no  body  any  harm ;  no  lives 
or  treasures  are  sacrificed  to  it,  but  only  some  base  lusts.  It  is 
harder,  and  therefore  more  glorious,  to  quash  an  insurrection  at 
home,  than  to  resist  an  invasion  from  abroad;  nay,  such  are  the 
gains  of  meekness,  that  by  it  tvc  are  more  than  conquerors. 

33.  The  lot  is  cast  into  the  lap ;  but  the  whole 
disposing  thereof  is  of  the  Lord. 

Note,  l.The  Divine  Providence  orders  and  directs  those  things 
which  to  us  are  perfectly  casual  and  fortuitous.  Nothing  comes 
to  jiass  by  chince,  nor  is  any  event  determined  by  a  blind  fortune, 


PROVERBS,  XVF,  XVII.   The  Excellence  of  Wisdom  and  Kighfeoiisnesp 

but  every  thing  by  llie  will  and  counsel  of  God.      Mxay  man  has 
neitlxT  eye  nor  hand  in,  God  is  intimately  concerned  in. 

2.  When  solemn  apjieals  are  made  to  Providence  by  the  casting 
of  lots,  for  the  deciding  of  that  malterof  mon)ent,  which  could  not 
otherwise  be  at  all,  or  not  so  well,  decided,  God  must  be  eyed  in 
it,  by  juayer,  that  it  may  be  <lisp.iscd  aright,  (Give  a  perfect  lot, 
lSam.M.41.  Ads, 1.24.)  and  by  acquiescing  in  it  when  it  is 
disposed;  beins;  satisfied  that  the  baud  of  God  is  in  it,  and  that 
hand  directed  by  infinite  wisdom.  All  the  disposals  of  Providence 
concerning  our  affairs,  we  must  look  upon  to  be  the  directing  of 
our  lot,  the  determining  of  what  we  referred  to  Cod,  and  must  he 
reconciled  to  them  accordingly. 

CHAP.  XVII. 
1-13ETTER   is    a  dry    morsel,   and    quietness 
_D  therewith,  than  an  house  full  of   sacrifices 
wit/i  strife. 

These  words  recommend  faniily-Iove  and  peace,  as  conducing 
very  much  to  the  comfort  of  human  life. 

1.  Those  that  live  in  unity  and  quietness,  not  onlv  free  from 
jealousies  and  animosities,  but  vying  in  mutual  endearments,  and 
that  study  to  make  themselves  easy  and  obliging  to  one  another, 
live  very  comfortably,  though  they  are  low  in  the  world,  work 
hard,  and  fare  hard;  though  they  have  but  each  of  them  a  morsel, 
and  that  a  dry  morsel.  There  may  be  peace  and  quietness  where 
there  are  not  three  meals  a  day,  provided  there  be  a  joint  satisfac- 
tion in  God's  providence,  and  a  nnitual  satisfaction  in  each  other's 
prudence.     Holy  love  may  be  found  in  a  cottage. 

2.  Those  lliat  live  in  contention,  that  are  always  jarring  and 
brawling,  and  reflecting  iq)on  one  another,  though  they  have 
plenty  of  dainties,  a  house  full  of  sacrifices,  live  uncomfortably; 
they  cannot  expect  the  blessing  of  God  upon  them  and  what  thev 
have,  nor  can  they  have  any  true  relish  of  their  enjoyments,  much 
less  any  peace  in  their  own  consciences.  Love  will  sweeten  a  dry 
morsel,  but  strife  will  sour  and  imbitter  a  house  full  of  sacrifices, 
A  little  of  the  leaven  of  malice  will  leaven  all  the  enjoyments. 

2.  A  wise  servant  shall  have  rule  over  a  son 
that  causeth  shame,  and  shall  have  part  of  the 
inheritance  among  the  brethren. 

Note,  l.Trne  merit  does  not  go  by  dignity.  All  agree,  that  the 
son  in  the  family  is  more  worthy  than  the  servant;  (John, 8.  35.) 
and  yet  sometimes  it  so  happens  that  the  servant  is  wise,  and  a 
blessing  and  credit  to  the  family,  when  the  son  is  a  fool,  and  a 
burthen  and  shame  to  the  family.  E'.iezer  of  Damascus,  though 
Abram  could  not  bear  to  think  tiiat  he  should  be  his  heir,  was  a 
stay  to  the  family,  when  he  was  sent  to  get  a  wift  for  Isaac;  whereas 
Ishmael,  a  son,  was  a  shame  to  it,  when  he  mocked  Isaac. 

2.  True  dignity  will  go  by  merit.  If  a  servant  be  wise,  and 
manage  things  well,  he  shall  be  further  trusted,  and  not  only  have 
?-!(/c  with,  but  rule  over,  a  son  that  cavses  shame;  for  God  and 
nature  have  designed  that  the  fool  shall  be  servant  to  the  wise  in 
heart.  Nay,  a  jjrudent  servant  may  perhaps  come  to  have  such  an 
interest  in  his  mar4cr,«as  to  be  taken  in  for  a  child's  siiare  of  the 
estate,  and  to  have  part  of  the  inheritance  among  the  brethren. 

3.  The  fining  pot  is  for  silver,  and  tlie  furnace 
for  gold  ;  but  the  Lord  trieth  the  hearts. 

Note,  l.The  hearts  of  the  children  of  men  are  subject,  not 
only  to  God's  view,  I)ut  to  his  judgment;  As  the  fining-pot  is  for 
silver,  both  to  prove  it,  and  to  improve  is,  so  the  Lord  tries  the 
hearts;  he  searches  whether  they  are  standard  or  no,  and  those 
that  arc  he  refines  and  makes  purer,  Jcr.  17.10.  God  tries  the 
heart  by  affliction,  (Ps.  GG.  10, 11.)  and  often  clionsrs  his  people 
in  that  furnace,   (Isa.  48. 10.)  and  nsakes  them  choice. 

2.  It  is  God  only  that  tries  the  hearts ;  men  may  try  their  silver 
and  gold  with  the  fining-pot  and  the  furnace,  but  tlicy  have  no 
such  way  of  trying  one  nuollier's  hearts;  God  only  does  that,  who 
is  both  the  Searcher,  and  the  Sovereign,  of  the  heart. 


PROVERBS,  XVII. 

4.  A  wicked  doer  u,ivetli  lieed  to  false  lips;  and 


The  E\ilof  Falsehood. 


a  liar  givelh  ear  to  a  naughty  tongue 

Note,  l.Tliose  that  (irsic,n  to  do  ill,  support  themselves  by 
falseliooci  iuul  U\n%;  A  wkkcd  doer  gives  ear,  with  a  great  deal 
of  pleasure,  to  fn/sc  lij>s,  that  will  justify  liim  in  the  ill  he  docs, 
to  those  that  aim  to  iiiake  public  disturhaiRes,  catih  greedily  at 
libels,  and  false  stories,  that  defame  the  government  and  the 
administration. 

2.  Those  that  take  the  liberty  to  tell  lies,  take  a  ])leasure  in 
hearing  them  told  ;  A  liar  gives  heed  to  a  malieious,  backbiting, 
tongue,  that  he  may  have  something  to  graft  his  lies  upon,  and 
with  which  to  give  them  some  colour  of  truth,  and  so  to  support 
them.  Sinners  will  strengthen  one  another's  hands;  and  those 
shew  thev  are  bad  themselves  who  court  the  acquaintance,  and 
need  the  assistance,  of  those  that  are  bad. 

5.  Whoso  mocketh  the  poor  reproacheth  his 
Maker;  and  he  that  is  glad  at  cakmities  shall  not 
be  unpunished. 

See  here,  1.  What  a  great  sin  they  ^ro  guilty  of  who  trample 
upon  the  poor,  who  ridicule  their  wants,  and  the  meanness  of  their 
appearance,  upbraid  them  ^^ith  it,  and  take  advantage  from  their 
weakness  to  be  abusive  and  injurious  to  them;  they  reproavli  their 
Maker,  put  a  great  contempt  and  affront  upon  him,  who  allotted 
the  poor  to  the  condition  they  are  in,  owns  them,  and  takes  care 
of  them,  and  can,  when  he  pleases,  reduce  us  to  that  condition. 
Let  those,  that  thus  reproach  their  Maker,  know  they  shall  be  called 
to  an  account  for  it,   M.itth.25.40,41.   Prov.  14.31. 

2.  What  great  danger  they  are  in  of  falling  into  trouble 
themselves,  who  are  pleased  to  see  and  hear  of  the  troubles  of 
others;  He  that  is  glad  at  ealamitieo,  that  he  may  be  built  up 
upon  the  ruins  of  others,  and  regales  himself  with  the  judgments  of 
God  when  thev  are  abroad,  let  him  know  that  he  shall  not  go 
unpunished;  the  cup  shall  be  put  into  his  hand,  Ezek.25.6,7 

6.  Children's  children  are  the  crown  of  old  men; 
and  the  glory  of  children  arc  their  fathers. 

They  are  so,  that  is,  they  should  be  so;  if  they  conduct  them- 
selves worthily,  Ihey  are  so. 

1.  It  is  an  honour  to  parents,  when  they  are  old,  to  leave 
children,  and  children's  children,  growing  up,  that  tread  in  tlie 
steps  of  their  virtues,  and  are  likely  to  maintain  and  advance  the 
reputation  of  their  families.  It  is  an  honour  to  a  man  to  live  so 
long  as  to  see  his  children's  children;  (Ps.  128.6.  Gen. 50. 23.) 
to  see  his  house  built  up  in  them,  and  to  see  them  likely  to  serve 
their  generation  according  to  the  will  of  God;  this  crowns  and 
completes  their  ecmifort  in  this  world. 

1.  It  is  an  honour  to  children  to  have  wise  and  godly  parents, 
and  to  have  them  continued  to  them,  even  after  they  are  them- 
MJves  grown  up  and  settled  in  the  world.  Those  are  unnatural 
children  who  reckon  Iheir  aged  parents  a  burthen  to  them,  and 
think  they  li\e  loo  long;  whereas,  if  the  children  be  wise  and 
good,  it  is  as  much  Iheir  honour  as  can  be,  that  Iherebv  Ihey  are 
comforts  to  their  parents  in  the  unpleasant  days  of  Iheir  old  age. 

7.  Excellent  speech  heconieth  not  a  fool :  much 
less  do  lying  lips  a  prince. 

Two  things  are  here  represented  as  very  absurd; 

1.  That  men  of  no  repute  should  be  dictators.  What  can  be 
more  unbecoming  than  for  fouls,  who  are  known  to  have  little  sense 
and  discretion,  to  pretend  to  llmt  which  is  above  them,  and  which 
they  were  never  cut  out  for.  A  fool,  in  Solomon's  proverbs, 
signifies  a  wicked  man,  whom  excellent  speech  does  not  become, 
because  his  conversation  gives  the  lie  to  his  excellent  speech. 
What  have  iIk-v  to  do  to  declare  God's  statutes,  who  hate  instruc- 
tion, Ps.  50.16.  Christ  would  not  suffer  the  unclean  spirits  to  sav 
Ihiit  Ihey  knew  hiui  to  be  the  Son  of  God.   See  Acts,  16.17, 18. 

2.  That  men  of  great  repute  should  be  deceivers.  If  it  is  un- 
becoming a  despicable  man  to  presume  to  speak  as  a  philosopher 


or  politician,  and  nobody  lieeds  him,  being  prejudiced  against  bis 
character,  much  more  unbecoming  it  is  for  a  prince,  for  a  man  ol 
honour,  to  take  advantage,  from  his  character  and  the  confidence 
that  is  put  in  him,  to  lie,  and  dissend>le,  and  make  no  conscience 
of  breaking  his  word.  I.ving  ill  becomes  anv  man,  but  worst  a 
prince;  so  corrupt  is  the  modern  policy,  which  insinuates  that 
princes  ought  not  to  make  themselves  slaves  to  their  words  further 
than  is  for  their  interest,  and  Qui  nescit  dissimulare,  nescit  regiiarc 
— He  loho  does  not  know  how  to  dissemble,  knoivs  not  how  to 
reign. 

8.  A  gift  is  as  a  precious  stone  in  the  eyes  of 
him  that  hath  it;  whithersoever  it  turneth,  it 
prospereth. 

The  design  of  this  observation  is  to  shew, 

1.  That  those  who  have  money  in  their  hand  think  they  can  do 
any  thing  with  it.  Rich  men  value  a  little  money  as  if  it  were  a 
precious  stone,  and  value  themselves  on  it,  as  if  it  gave  them  not 
only  ornament,  but  power,  and  every  one  were  boimd  to  be  at  Iheir 
beck,  even  justice  itself.  Whithersoever  thev  turn  this  sparkling 
diamond,  they  expect  it  should  dazzle  the  eyes  of  all,  and  make 
them  do  just  what  they  would  have  them  do,  in  hopes  of  it.  The 
deepest  bag  will  carry  the  cause;  fee  high,  and  you  may  have 
what  you  will. 

2.  That  those  who  have  money  in  their  eye,  and  set  their  hearts 
upon  it,  will  do  any  thing  for  it;  A  bribe  is  as  a  precious  stone.  i7i 
the  eyes  of  him  that  takes  it;  it  has  a  great  influence  upon  him, 
and  he  will  be  sure  to  go  the  way  that  it  leads  him,  hither  and 
thither,  though  contrary  to  justice,  and  not  consistent  with  himself. 

9.  He  that  covereth  a  transgression  seeketh  love  ; 
hut  he  that  repeateth  a  matter  separateth  ver^f 
friends. 

Note,  1.  The  way  to  preserve  peace  among  relations  and 
neighbours,  is,  to  make  the  best  of  every  thing;  not  to  tell  others 
what  has  been  said  or  done  against  them,  when  it  is  not  at  all 
necessary  to  their  safely:  nor  to  take  notice  of  what  has  been  said 
or  done  against  ourselves,  but  to  excuse  both,  and  put  the  best 
constructi(ms  upon  them.  It  was  an  oversight,  therefore  overlook 
it;  it  was  done  through  forgetfubiess,  therefore  forget  it;  it  perhaps 
made  nothing  of  you,  do  you  make  nothing  of  it. 

2.  The  ripping  u])  of  faults  is  the  ripping  out  of  love,  and 
nothing  lends  more  to  the  separating  of  friends,  and  setting  them 
at  variance,  than  the  repeating  of  matters  that  have  been  in 
variance  ;  for  they  conmionly  lose  nothing  in  the  rejietition,  but 
the  things  themselves  are  aggravated,  and  the  passions  about  them 
revived  and  exasperated.  The  best  method  of  peace  is  by  an 
anniesty  or  act  of  oblivion. 

10.  A  reproof  entereth  more  into  a  wise  man 
than  an  hundred  stripes  into  a  fool. 

Note,  l.A  word  is  encuigh  to  the  wise.  A  gentle  reproof  will 
enter  not  only  into  the  head,  but  into  the  heart,  of  a  wise  man, 
so  as  to  have  a  strong  influence  upon  him  ;  for  if  but  a  hint  be 
given  to  conscience,  let  it  alone  to  carry  it  on  and  prosecute  it. 

2.  Stripes  are  not  en(uigh  for  a  fool,  to  make  them  sensible  of 
his  errors,  that  he  may  repent  of  them,  and  be  more  caulidus  for 
the  future.  He  that  is  sottish  and  wilful  is  very  rarely  benefited  by 
seventy.  David  is  softened  with.  Thou  art  the  man  ;  but  Pharacjli 
remains  hard  under  all  the  plagues  of  Egypt. 

11.  An  evil  man  seeketh  only  rehellion  :  theref(jre 
a  cruel  nfessenger  shall  be  sent  against  him. 

Here  is  the  sin  and  punishment  of  an  evil  man. 

1.  His  sin;  he  is  an  evil  man  indeed  that  seeks  all  occasions  to 
rebel  against  CiotI,  and  the  goverumeMi  (iod  has  set  over  him,  and 
to  contradict  and  r|u;irrcl  with  those  about  him.  Quaril  jurgia — 
He  picks  quarrels;  so  some.  Thi-re  ari'  some  t;  at  are  actuated  be 
a  spirit  of  opposition,  that  will  (ontradicl  for  conlradidion-sak^, 
that  will  go   on  fn.wanliy  in  their  wiiked   ways,  in  sfiile  of  all  re- 


PROVERBS.  XVII. 


Folly  and  Malcvolr.ice. 


•iTsmi  am!  chetk.    A  reMliotis  man  seeks  7nisch!<'f,  so  some  read  jj  condemneth  the  just,  even  they  boU)  nic  iihoinina- 

it,  woUlies  all  oppoitiinilies  to  (listurl)  the  pulilic  peace.  '        ' 

2.  His  piiiiislimeiil ;  Because  he  will  not  be  icckiiiued  bv  milil 
ami  gentle  melhoils,  a  cruel  mcsseiit/cr  shall  he  sent  ayaiiisl  hint ; 
some  dreadful  judgment  or  other,  as  a  niesseni;er  from  Gol  ; 
Angels,  God's  messengers,  shall  be  employed  as  ministers  of  his 
justice  against  him,  Ps.  7!f.4!).  Satan,  the  angel  of  death,  shall 
be  let  loose  n|>on  him,  and  tile  messenyers  oi  Satan.  His  prince 
shall  send  a  Serjeant  to  arrest  him,  an  executioner  to  cut  liini  off. 
He  that  kiclis  ayainst  the  pricks,  is  waited Jor  of  llu:  szvord. 

12.  Let  a  bear  robbed  of  her  whelps  meet  a  man, 
rather  than  a  fool  in  his  folly. 

Note,  1.  A  passionate  man  is  a  brutish  man.  However  at  other 
times  he  may  haic  some  wisdom,  take  him  in  his  passion 
ungoverned,  and  he  is  a.  fool  in  Itis  folly.  They  are  fools  in  whose 
bosom  anger  rests,  and  in  whose  countenance  anger  rages.  He 
has  put  off  man,  and  is  become  like  a  bear,  a  raging  bear,  a  bear 
robbed  of  her  ivhelps ;  he  is  as  fimd  of  the  gratifications  of  lii's 
lusts  and  passions  as  a  bear  of  her  whelps,  fwhicli,  though  uoly, 
are  her  own,)  as  eager  in  the  pursuit  of  them,  as  she  is  in  quest 
of  her  whelps  when  they  are  missing,  and  as  full  of  indignation  if 
crossed  in  the  pursuit. 

2.  He  is  a  dangerous  man,  falls  foul  on  every  one  that  stands  in 
his  way,  though  innocent,  though  his  friend,  as  a  bear  robbed  of  her 
whelps  sets  upon  the  first  man  she  meets  as  a  robber.  Ira  Juror 
brevis  est — Anyer  is  madness  ivhile  it  lasts.  One  mav  more  easily 
stop,  escape,  or  guard  against,  an  enraged  bear,  than  an  out- 
rageous ajigry  man.  Let  us  therefore  watch  over  our  own  passions, 
(lest  they  get  head  and  do  mischief,)  and  so  consult  our  own 
honour;  and  let  us  avoid  the  company  of  furious  men,  and  get  out 
of  their  wav  when  they  are  in  their  fury,  and  so  consult  our  own 
safety.      Currenti  cedejuvori — Give  place  unto  tcrath. 

13.  Whoso  rewardeth  evil  for  good,  evil  shall 
not  depart  from  his  house. 

K  malicious,  mischievous,  man  is  here  represented, 

1.  As  ungrateful  to  his  friends;  he  oftentimes  is  so  absurd  and 
insensible  of  kindnesses  done  him,  tliat  he  renders  evil  for  yood. 
David  met  with  those  that  were  his  adversaries  for  his  love, 
Ps.  109. 4.  To  render  eriV/or  eii'i  is  brutish,  but  to  render  evil 
for  yood  is  de\ilish.  He  is  an  ill-natured  man,  who,  because  he 
is  resolved  not  to  return  a  kindness,  will  revenge  it. 

2.  As  Iheri'in  unkind  to  his  family,  for  he  entails  a  curse  upon 
it;  this  is  a  crime  so  heinous,  that  it  shall  be  punished,  not  only 
in  his  person,  but  in  his  posteritv,  for  whom  he  thus  treasures  up 
wrath.  'J'lie  strord  sluill  not  depart  from  David's  house,  because 
he  rewarded  Uriah  with  evil  for  his  good  services.  The  Jews 
stoned  Christ  for  his  good  works,  therefore  is  his  blood  upon  them 
and  upon  their  children. 

14.  Tlie  be^innini"-  ot  strife  is  as  when  one 
lettetli  ont  water:  tlierefore  leave  off  contention 
before  it  be  meddled  with. 

Here  is,  1.  The  danger  tliat  there  is  in  the  beyinniny  of  strife; 
one  hot  word,  one  peevish  reflection,  one  angry  demand,  one 
spiteful  contradiction,  begets  another,  and  tliat  a  third,  and  so  on, 
till  it  ))roves  like  the  cutting  of  a  dam;  when  the  water  has  got  a 
little  passage,  it  does  itself  widen  the  breach,  bears  down  all  before 
it,  and  there  is  then  no  stopping  it,  no  reducing  it. 

2,  A  good  caution  inferred  thence,  to  take  heed  of  the  first  spark 
of  contention,  and  to  put  it  out  as  soon  as  ever  it  appears.  Dread 
llie  breaking  of  the  ice,  for,  if  once  broken,  it  will  break  further; 
therefore  leave  it  off,  not  only  when  yon  see  the  worst  of  it,  for 
then  it  may  be  too  late,  but  when  you  see  the  first  of  it;  Obsta 
principiis — Resist  its  earliest  display;  leave  it  off  even  before  it 
be  7neddli'd  nith;  leave  it  off,  if  it  were  possible,  before  you 
begin. 

15.  He  that  jnslifieth   tlic  wicked,  and    he  that 


I  tioti  to  the  Lord. 

This  shews  what  an  offence  it  is  to  Ciod, 

1.  When  those  that  are  intrusted  :,ith  llie  adnn'nistr.ilion  of  pul>> 
lie  justice,  judges,  juries,  witnesses,  prosecutors,  counsel,  do  <i'hcl 
acfpiit  the  guilty,  or  condenm  those  that  arc  liot  guilly,  or  in  the 
least  contribute  to  either;  this  defeats  the  end  of  gi)\rrnmeut, 
wliich  is  to  jirolect  the  good  and  punish  llie  bad,  Uom.  1:5.3,4. 
It  is  equally  provoking  to  God  io  justify  the  wicked,  though  it  be 
in  jiity,  and  in  favore-in  vita — to  save  life,  as  to  condemn  the  just. 

2.  When  any  private  jiersons  plead  for  sin  and  sinners,  palliate 
and  excuse  wickedness,  or  argue  against  virtue  and  pietv,  and  S!> 
pervert  the  riyhl  ways  of  the  Lord,  and  confcnind  the  eteirial 
distinctions  between  good  and  evil. 

10.  Wiieiefore  is  tlieie  a  price  in  the  hand  of  a 
fool  to  get  wisdotn,  seeing  he  liatli  no  heart  to  it? 

Two  tilings  are  here  spoken  of  willi  admiration: 

1.  Go  's  great  goodness  to  foolish  man,  in  putting  n  price  into 
his  hand  lo  yet  visdoni,  to  get  knowledge  and  grace  to  fit  him  for 
both  worlds.  We  have  rational  souls,  the  means  of  grace,  the 
strivings  of  the  Sjiirit,  access  to  (iod  by  prayer,  we  have  time  and 
opportunity;  he  that  has  a  good  estate,  (so  some  understand  it,) 
has  ad\antages  thereby  of  getting  wisdom  by  purchasing  instruc- 
tion. Good  parents,  relations,  ministers,  friends,  are  iieljis  to  get 
wisdom.  It  is  a  price  therefore  of  value,  a  talent:  it  is  a  price  in 
the  hand,  in  possession,  the  icnrd  is  niyh  thee;  it  is  a  price  for 
getting;  it  is  for  own  advantage,  it  is  for  getting  wisdom,  the  very 
thing  which,  being  fools,  we  have  most  need  cI.  We  have  reason 
to  wonder  that  God  should  so  consider  our  necessity,  and  should 
intrust  us  with  such  advantages,  though  he  foresaw  we  should  not 
make  a  right  improvement  of  them. 

2.  Man's  great  wickedness,  his  neglect  of  God  s  favour,  and  hii 
own  interest,  which  is  very  absurd  and  unaccountable:  he  has  no 
heart  to  it,  not  to  the  wisdom  that  is  to  be  got,  nor  to  the  price  in 
the  use  of  which    it  may  be  got.      He  has  no  heart,    no   skill,  nor 

I  v\ill,  nor  courage,  to  improve  his  advantages.  He  has  set  his  heart 
upon  other  things,  so  thai  he  has  no  heart  to  his  duty,  or  the 
great  concerns  of  his  soul.  Wherefore  should  a  price  be  thrown 
away  and  lost  upon  one  so  undeserving  of  it. 

17.  A  friend  loveth  at  all  times,  and  a  brother  is 
born  for  adversity. 

This  bespeaks  the  strength  of  those  bonds  by  which  we  are 
bound  to  each  other,  and  which  we  ought  lo  be  sensible  of. 

1.  Friends  must  be  constant  to  each  other  at  all  times;  that  is 
not  true  friendship  which  is  not  c-inist.iiit,  it  will  be  so,  if  it  be 
sincere,  and  actuated  by  a  good  (iriiiciple.  They  that  are  fanciful  or 
selfish  in  their  friendship,  will  love  no  longer  than  their  humour  is 
pleased,  and  their  interest  served,  and  therefore  their  affectionstiirn 
with  the  wind,  and  change  with  the  weather;  swallow-friemls, 
that  fly  to  you  in  summer,  but  are  gone  in  winter;  such  friends 
there  is  no  loss  of.  But  if  the  friendship  be  prudent,  generous, 
and  cordial,  if  I  love  my  friend  because  he  is  wise,  and  virtuous, 
and  good,  as  long  as  he  continues  so,  though  he  fall  into  poverty 
and  disgrace,  still  I  shall  love  him.  Christ  is  a  Friend  that  loves 
at  all  times;  (John, 13. 1.)  and  we  must  so  love  him,  Rom. 8. 35. 

2.  Relations  must  in  a  special  manner  be  careful  and  tender 
of  one  another  in  affliction;  A  brother  is  born  to  succour  a  brother 
or  sister  in  distress,  to  whor.:  he  is  joined  so  closely  by  nature, 
that  he  may  the  more  sensibly  feel  from  their  burthens,  and  be  the 
more  strongly  inclined  and  engaged,  as  it  were  by  instinct,  to  help 
them.  We  must  often  consider  what  we  were  born  for,  no!  only 
as  men,  but  as  in  such  a  station  and  relation.  'lAo  knows  but 
H-e  came  into  such  a  family,  for  such  a  time  as  this?  We  do  not 
answer  the  end  of  our  relations,  if  we  do  not  do  the  duty  of  them. 
Some  take  it  thus;  A  friend  that  loves  at  all  times,  is  bom, 
becomes  a  brother  in  adversity,  and  is  so  to  be  valued. 


PROVERBS,  XVII 

]i\.A  man  void  of  imd  erst  audi  ng  striketh  hands, 
(ijid  becometh  surety  in  tlie  presence  of  his  friend. 

Though  he  had  coiiiiiietuled  fiieiidship  in  adversity,  (i'.17.) 
vet  let  iiol  aiiv,  under  pretence  of  being'  generous  to  their  friends, 
he  ui:  just  to  their  families,  and  wrong  them  ;  one  part  of  our  duty 
must  he  n.ade  to  consist  with  another. 

N(>te,  1.  It  is  a  jtiece  of  wisdom  to  keep  out  of  debt  as  much 
as  n)ay  be,  especially  to  dread  suretiship.  There  may  !)e  a  just 
occasion  for  a  man  to  pass  his  word  for  his  friend  in  his  absence, 
till  he  come  to  engage  himself;  but  to  be  siircti/  in  tlir  presence  of 
/lis  friend,  when  he  is  upon  the  spot,  supposes  that  his  own  word 
will  not  betaken,  he  being  deemed  insolvent,  or  dishonest:  and 
then  who  cai\  with  safety  pass  his  worfi  for  him? 

'2.  Those  that  are  void  of  vnderstandiny  are  commonly  taken 
in  this  snare,  to  the  prejudice  of  their  families,  and  therefore 
ought  not  to  be  trusted  too  far  with  their  o\^n  affairs,  but  to  be 
under  direction. 


19.  He  loveth  transgression  that  loveth  strife: 
and  he  thatexaltetli  his  gate  seeketh  destruction. 

Note,  1.  Those  that  are  quarrelsome,  involve  themselves  in  a 
great  deal  of  guilt;  He  that  loves  strife,  that  in  his  worldly  business 
loves  to  go  to  law,  in  religion  loves  controversies,  and  in  common 
conversation  loves  to  thwart  and  fall  out,  that  is  never  well  but 
when  he  is  in  the  fire,  he  loves  transgression;  for  a  great  deal  of 
sin  attends  that  sin,  and  the  way  of  it  is  down  hill.  He  pretends 
to  stan(l  up  for  truth,  and  for  his  honour  and  right,  but  really  he 
loves  sin,  which  God  hates. 

2.  Those  that  are  ambitious  and  asjiiring,  expose  themselves  to 
a  great  deal  of  trouble,  such  as  often  ends  in  their  niin.  lie  that 
exalts  his  gate,  builds  a  stately  house,  at  least  a  fine  frontispiece, 
that  he  may  overtop  and  outshine  his  neiglibours,  seeks  his  own 
destruction,  and  takes  a  deal  of  pains  to  ruin  himself;  he  makes 
his  gate  so  large,  that  his  house  and  estate  go  out  at  it. 

20.  He  that  hath  a  froward  heart  findeth  no 
good :  and  he  tliat  hath  a  perverse  tongue  falleth 
into  mischief. 

Note,  1.  Framing  ill  designs  will  be  of  no  advantage  to  us, 
lllere  is  nothing  got  by  them;  He  that  has  a  froiiard  heart,  that 
sows  discord,  and  is  full  of  resentment,  cannot  promise  himself  to 
get  by  it,  sufficient  to  balance  the  loss  of  his  repose  and  reputation, 
nor  can  he  take  any  rational  satisfaction  in  it;   he  finds  no  good. 

2.  Giving  ill  language  will  be  a  great  disadvantage  to  ns;  He 
that  has  a  perverse  tongue,  spiteful  and  abusive,  scurrilous  or 
backbiting,  fulls  into  one  mischief  or  other,  loses  his  friends, 
provokes  his  enemies,  and  pulls  trouble  upon  his  own  head  ;  manv 
1  one  has  paid  dear  for  an  unbridled  tongue. 

21.  He  that  begetteth  a  fool  doef/t  it  to  his 
soiTow:   and  the  father  of  a  fool  hath  no  joy. 

This  speaks  that  very  emphatically,  which  many  wise  and  good 
men  feel  very  sensibly,  what  a  grievous  vexatious  thing  it  is  to 
have  a  foolish  wicked  chihl.     See  here, 

l.How  uncertain  all  our  creature-comforts  are,  so  that  we  are 
often  not  only  disappointed  in  them,  but  that  proves  the  greatest 
iToss,  in  which  we  |)roniise(l  ourselves  most  satisfaction.  There 
was  jog  when  a  vian-child  nas  horn  into  the  world,  and  \et,  if  he 
prove  vicious,  his  own  father  wishes  he  had  never  been  horn. 
The  name  of  Absalom  signifies  \\\s  father's  peace,  but  he  was  his 
greatest  trouble.  It  shoulij  moderate  the  desire  of  having  children, 
and  the  delight  of  their  pan-nts  in  them,  tlial  thev  may  prove  a 
erief  to  them;  yet  it  should  silence  tlic  murmurings  of  the  afflicted 
lather  in  lliat  case,  that,  if  his  son  be  a  fool,  he  is  a  fool  of  his  own 
i)egetting,  and  therefore  he  must  make  the  best  of  him,  and  take  it 
lip  as  his  cross,  the  rather,  because  Adam  begets  a  son  in  his  own 
likeness. 

2.  How  iiiiwi-e  we  are  in  suffering  one  affliition  Caurt  that  of  an 
uuto'Viird  ihild   as  likely  as  a"y  other)  to  drown   the  sense  of  a 


Folly  and  V/ickedness. 

thousand  mercies;  The  father  of  a  fool  lays  that  so  much  tov.eart, 
that  he  lias  no  joy  of  any  thing  else;  for  this  he  may  thank  him- 
self; there  are  joys  sufficient  to  balance  even  that  sorrow. 

22.  A  merry  heart  doelh  good  like  a  medicine: 
but  a  broken  spirit  drieth  the  bones. 

Note,  1.  It  is  healthful  to  be  cheerful.  The  Lord  is  for  the 
body,  and  has  provided  for  it,  not  only  meat,  but  medicine,  and 
has  here  told  us  that  the  best  medicine  is  a  7nerry  heart;  not  a 
heart  addicted  to  vain,  carnal,  sensual,  mirth;  Solomon  himself 
said  of  that  nnrth.  It  is  nut  medicine,  but  madness;  it  is  not  food, 
but  poison  ;  What  doth  iff  But  he  means  a  heart  rejoicing  in  God, 
and  serving  him  with  gladness,  and  then  taking  the  comfort  of 
outward  enjoyments,  and  particularly  that  of  pleasant  conversation. 
It  is  a  great  mercy,  that  God  gives  us  leave  to  be  cheerful,  and 
cause  to  be  cheerful;  especially  if  by  his  grace  he  gives  us  hearts 
to  be  cheerful.  This  does  good  to  a  medicine,  (so  some  read  it,) 
it  will  make  ])hysic  more  efficient.  Or,  it  does  good  as  a  medicine 
to  the  body,  making  it  easy,  and  fit  for  business.  But,  if  mirth  be 
a  medicine,  (understand  it  of  diversion  and  recreation,)  it  must 
be  used  sparingly,  only  when  there  is  occasion,  not  turned  into 
food,  and  it  must  be  used  medicinally,  sub  rcyimine — as  a  pre- 
scribed reginien,  and  by  rule. 

2.  The  sorrows  of  the  mind  often  contribute  very  much  to  the 
sickliness  of  the  body;  A  broken  spirit,  sunk  by  the  burthen  of 
afflictions,  and  especially  a  conscience  woundeil  with  the  sense 
of  guilt  and  fear  of  wrath,  aries  the  bones,  wastes  the  radical 
moisture,  exhausts  the  very  marrow,  and  makes  the  body  a  mere 
skeleton.  We  should  therefore  watch  and  pray  against  all 
melancholy  indispositions,  for  they  lead  us  into  trouble  as  well  as 
into  temptation. 

23.  A  wicked  mau  taketh  a  gift  out  of  the  bosom 
to  pervert  the  ways  of  judgment. 

See  here,  1.  What  an  cii7  thing  bribery  is;  11c  is  a  ivichcd  man 
that  will  take  a  gift  to  engage  him  to  gi\e  a  false  testimony, 
verdict,  or  judgment;  when  he  does  it,  he  is  ashamed  of  it,  for  he 
takes  it,  with  all  the  secrecy  imaginable,  out  of  the  bosom  where 
he  knows  it  is  laid  ready  for  him;  it  is  industriously  concealed, 
and  so  slily,  that  if  be  could,  he  would,  hide  it  from  his  owu 
conscience.  A  gift  is  taken  out  of  the  bosom  of  a  wicked  man,  so 
some  read  it;  for  he  is  a  bad  man  that  gives  bribes,  as  well  as  lie 
that  takes  them. 

2.  What  a  powerful  thing  it  is.  It  is  of  such  force,  that  it 
perverts  the  icags  of  judgment.  The  course  of  justice  is  not  only 
obstructed,  but  turned  into  injustice;  and  the  greatest  wrongs  are 
done,  under  colour  of  doing  right. 

24.  Wisdom  is  before  him  that  hath  understand- 
ing; but  the  eyes  of  a  fool  are  in  the  ends  of  the 
earth. 

Note,  1.  He  is  to  be  reckoned  an  intelligent  man,  that  not  only 
has  wisdom,  but  has  it  ready  when  he  has  occasion  for  it.  He 
lays  his  wisdom  before  him,  as  his  card  and  compass  which  he 
steers  by,  has  his  eye  always  upon  it,  as  he  that  writes  has  on  Ids 
copy;  and  then  he  has  it  before  him,  it  is  nut  to  seek,  but  still  at 
hand. 

2.  He  that  has  a  giddy  head,  a  roving  rambling  fancy,  will  never 
be  fit  for  any  solid  business.  He  is  a  fool,  and  good  for  no- 
thing, whose  eyes  are  in  the  ends  of  the  earth,  here,  and  there, 
and  every  where;  any  where  but  where  they  should  be;  who 
cannot  fix  his  thoughts  to  one  subject,  nor  pursue  any  one  purpose 
with  any  thing  of  steadiness.  When  his  mind  should  be  applied 
to  his  study  and  business,  it  is  filled  with  a  thousand  things, 
foreign  and  impertinent. 

2-5.  A  foolish  son  is  a  grief  to  his  father,  and 
bitterness  to  her  that  bare  him. 

Observe,  1.  Wicked  children  are  an  affliction  to  tjolli  their 
parents.  They  are  an  occasion  of  anger  to  the  father,   (solhewird 


I 


PROVJillliS,  XVII,  XVIIl 


^icnifies,)  because  they  contemn  his  autlioiitv;  but  of  sorrow  and 
liillrrness  to  (lie  mollier,  because  they  abuse  her  trndenn'ss.  'I'lie 
|i.uciils,  bfinsr  joint-sufferers,  should  therefore  bring-  niutwai  coui- 
forl  to  bear  Iheiu  up  under  it,  and  strive  to  make  it  as  easy  as  tiiey 
r:ni,  tile  inollier  to  mollify  the  father's  anger,  the  fatiicr  to  alle- 
viate the  mother's  grief. 

2.  That  Solomon  often  repeats  this  remark,  proi)ably,  because  it 
uas  his  own  case;   however,  it  is  a  common  case. 

20.  Also  to  punish  the  just  is  not  good,  nor  to 
strike  piinces  for  equitj'. 

In  differences  that  hapjien  between  magistrates  and  subjects, 
(and  sucli  differences  often  arise,) 

1.  Let  magistrates  see  to  it  that  ihey  never  pnnu/i  the  just,  that 
they  be  in  no  case  a  terror  to  good  works,  for  that  is  to  abuse  their 
power,  and  betray  that  great  trust  which  is  reposed  in  them.  It  is 
not  good,  it  is  a  very  evil  thing,  and  will  end  ill,  whatever  end  thev 
may  aim  at  in  it.  When  princes  become  tyrants  and  persecutors, 
their  thrones  will  be  neither  easy  nor  firm. 

2.  Let  subjects  see  to  it  that  they  do  not  find  fault  with  the 
government  for  doing  its  duty,  for  it  is  wrong  to  strike  princes  for 
eqnittj ;  by  defaming  their  administration,  or  secretlv  attempting 
to  strike  at  them;  as  the  ten  tribes  that  revolted  reflected  u|)on 
Solomon  for  imposing  necessary  taxes.  Some  read  it,  nor  to 
ttrike  tlic  ingenuous  for  equity ;  magistrates  mnst  take  heed  that 
none  suffer  under  them  for  veil-doing;  nor  must  parents  jnovoke 
their  children  to  wrath  by  unjust  rebukes. 

27.  He  that  hath  knowledire  sparelh  his  words: 
atid  a  man  of  understanding-  is  of  an  exxellent 
spirit.  28.  Even  a  fool,  when  he  holdeth  his  peace, 
is  counted  wise:  and  he  that  shuttelh  his  lips  is 
esteemed  a  man  of  understanding. 

Two  wavs  a  man  may  shew  himself  to  be  a  wise  man. 

1.  By  the  good  temper,  the  sweetness,  and  the  sedateness,  of  his 
mind  ;  A  man  of  vndcrslanding  is  of  an  excellent  spirit,  a  precious 
spirit,  so  the  word  is;  he  is  one  that  looks  well  to  his  s|)irit,  that 
it  be  ns  it  should  be,  and  so  keeps  it  in  an  even  frame,  easy  to 
himself,  and  pleasant  to  others.  A  gracious  spirit  is  a  precious 
Sjiirif,  and  lenders  a  man  amiable,  and  more  excellent  than  his 
neighbour.  He  is  of  a  cool  spirit,  so  some  read  it,  not  heated  with 
passion,  nor  put  into  any  tumult  or  disorder  by  the  inipetvs  of  any 
corrupt  affection,  but  even  and  stayed.  A  cool  head  with  a  warm 
heart  is  an  admirable  composition. 

2.  Bv  the  good  covernme:!!  of  his  tongue. 
(1.)  A  wise  man  will  he  of  few  words,   as  being  afraid  of  sjieak- 

tng  amiss  ;  lie  that  has  hnimledrje,  and  aims  to  do  good  w  ilh  it,  is 
careful,  when  he  does  speak,  to  speak  to  the  purpose,  and  therefore 
savs  lillle,  that  he  may  lake  lime  to  deliberate  upon  it.  He  spares 
his  words,  because  lliev  are  belter  spared  than  ill-s|)ent. 

(  2.)  This  is  generally  taken  for  such  a  sure  indication  of  wisdom, 
that  a  fool  niav  gain  tlie  reputation  of  being  a  wise  man,  if  he  have 
but  wit  enough  to  hold  his  tongue,  to  liear,  and  see,  and  say  little. 
If  a  fool  hold  his  peace,  men  of  candour  will  think  him  wise, 
lieeause  nolhing  appears  to  the  contrary,  and  because  it  will  be 
thought  that  he  is  mukinir  observations  on  what  others  say,  and 
gaining  experience,  and  is  consulting  wilh  himself  what  he  shall 
say,  that  he  may  speak  pertinently.  See  how  easy  it  is  to  gain 
iiien's  cood  o|)inion,  and  to  impose  upon  them.  But  when  a  fool 
holds  his  peace,  God  knows  his  heart,  and  the  folly  that  is  bound 
there;  thouohts  are  words  to  him,  and  therefore  he  cannot  be 
deceived  in  his  judgment  of  men. 

CHAP.  XVIII. 

I.^T^HROUGH  desire  a  man,  havins^  separated 
X     himself,  seeketh  and  intermeddleth  with  all 


Wisdom  and  Folly. 


wisdom. 

The  original  here  is  difficult,  and  differently  iin<lerstood. 

1.  Some  take  it  as  a  rebuke  to  an  affected   siuguhuity;    Wlien 


bey 


men  take  a  pride  in  separating  tlupse.lves  from  the  sentimenl.i  .ind 
society  of  others,  in  contradicting  all  that  has  hem  snid  before 
Ihem,  and  advancing  new  notions  of  their  own,  which,  though 
ever  so  absurd,  lliey  are  wedded  to,  it  is  to  gratify  a  (hsire  or  lust 
of  vain-glory,  and  they  arc  seekers  and  meddlers'  wilh  that  which 
does  not  belong  to  them ;  he  seehs  according  to  his  desire,  and 
intermeddles  with  every  business,  |)retcnds  to  pass  a  judgment 
upon  every  man's  matter;  he  is  morose  and  supercilious;  Ihosn 
generally  are  so  that  are  opinionative  and  conceited,  and  fh 
thus  make  themselves  ridiculous,  and  are  vexatious  to  others. 

2.  Our  translation  seems  to  take  it  as  an  excitement  to  diligence 
in  the  pursuit  of  wisdom.  Jf  we  would  get  knowledge  and  grace, 
we  must  fA'SH-e  it,  as  that  which  we  need,  and  which  will  be  oi 
great  advantage  to  us,  1  Cor.12.31.  We  must  separate  ourselves 
hum  all  those  things  which  would  divert  ns  from,  or  retard  us  in 
the  pursuit,  retire  out  of  the  noise  of  this  world's  vanilies,  ami 
then  seek  and  intermeddle  xeith  all  the  means  and  instructions  o{ 
wisdom;  be  willing  to  take  pains,  and  try  all  the  mclhods  ol 
improving  ourselves;  be  acquainted  wilh  a  variety  of  opinions, 
that  we  may  prove  all  things,  and  hold  fast  that  which  is  good. 

2.  A  fool  lialh  no  delight  in  understanding,  but 
that  his  heart  may  discover  itself. 

A  fool  may  pretend  to  nntlerstanding,  and  to  seek  and  inter- 
meddle with  the  means  of  it;  but, 

1.  He  has  no  true  delight  in  it;  it  is  only  to  please  his  friends, 
or  save  his  credit,  he  does  not  love  his  book,  or  his  business,  oi 
his  Bible,  or  his  |)rayers,  he  would  rather  be  playing  the  fool  with 
his  sports  ;  ihose  that  take  no  pleasure  in  learning  or  religion,  will 
make  nothing  to  purpose  of  either.  No  progress  is  made  in  them, 
if  they  are  a  task  and  a  drudgery. 

2.  He  has  no  good  design  in  it,  only  that  his  heart  7nay  discover 
itself,  that  he  may  have  something  to  make  a  shew  with,  somelhinff 
wherewith  to  varnish  his  folly,  tliat  that  may  pass  off  the  better, 
because  he  loves  to  hear  himself  talk. 

3.  When  the  wicked  cometh,  then  cometh  also 
contempt,  and  with  ignominy  reproach. 

This  may  include  a  double  sense  ; 

1.  That  wicked  people  are  scornful  people,  and  put  contempt 
upon  others;  When  the  wicked  comes  into  any  company,  conies 
into  the  schools  of  wisdom,  or  into  the  assemblies  for  religious 
worship,  then  comes  contempt  of  God,  of  his  people  and  ministers, 
and  of  every  thing  tliat  is  said  and  done.  Yon  can  expect  no  other 
from  those  lliat  are  |irofane  than  that  thev  will  he  scoffers;  thev 
will  he  an  ignominy  and  reproach,  they  will  flout  and  jeer  (very 
Ihing  that  is  serious  and  grave;  but  let  not  wise  and  good  nieii 
regard  it,  for  the  ))rovcrb  of  the  ancients  says,  Such  wickedness 
proceeds  from  the  wicked. 

2.  That  wicked  people  are  shameful  people,  and  bring  contempt 
U|)on  themselves,  for  God  has  said,  tliat  those  7rho  despise  him, 
shall  be.  lightly  esteemed.  As  soon  as  ever  sin  entered,  shame  fol- 
lowed it,  and  sinners  make  themselves  despicable.  Nor  do  Ihcv 
only  draw  contempt  upon  themselves,  but  thev  bring  ir/nomim/  -jwl 
reprnaeh  upon  their  families,  their  friends,  their  ministers,  and  all 
that  are  anv  way  related  to  them.  Those  therefore  who  woul<.l 
secure  their  honour  must  retain  their  virtue. 

4.  The  words  of  a  man's  mouth  are  as  deep 
waters,  and  the  well-.spring  of  wisdom  as  a  flowing 
brook. 

The  similitudes  here  seem  to  be  elegantly  transposed. 

l.The  ircll-sjiriug  of  uisdom  is  as  deep  waters;  an  nitelligenl 
knowina  man  has  in  liim  a  good  treasure  of  useful  things,  which 
furnishes  liiin  u  ilh  somelhing  to  say  upon  all  oc<  asions,  that  i> 
jierliuent  and  profitable.  This  is  as  derji  waters  which  make  na 
noise,  but  never  run  dry. 

2.  The  words  of  such   a   man's  mouth  are  as  n  floiving  brook  ; 

wliaf  he  sees  cause  to  speak,  flows  naturally  from  him,  and  with  a 

i  great  deal  of  ease,  .and  freedom,  and  natural  fluency ;  it  is  clean  ttiid 


PROVERBS,  XVIII. 


The  Language  of  Folly 


frewh,  it  is  cleansing  and  refreshing;;  from  his  deep  waters  there 
liows  what  llieie  is  occasion  for,  to  water  those  about  him,  as  the 
brooks  do  the  low  grounds. 

5.  Jt  is  not  good  to  accept  the  person  of  the 
wicked,  to  overthrow  the  righteous  in  judgment. 

This  jiistlv  condemns  those  wiio,  being  employed  in  the  adminis- 
tration of  justice,  pervert  jtidf/nifyit, 

l.Bv  conniving  at  men's  crimes,  and  jirotecting  and  counte- 
nancing Ihem  in  oppression  and  violence,  because  of  their  dignity 
aTid  wealth,  or  some  personal  kindness  they  have  for  them  ;  What- 
ever excuses  men  rnav  make  for  it,  cerlainlv  it  is  not  good  thus  to 
acvcjit  the  person  of  the  wicked,  it  is  an  offence  to  God,  an  affront 
io  justice,  a  wrong  to  mankind,  and  a  real  service  done  to  the 
kingdom  of  sin  and  Satan.  The  merits  of  the  cause  nmst  be 
regarded,  not  the  person. 

'2.  By  giving  a  cause  against  justice  and  e(|uily,  because  the 
person  is  poor,  and  low  in  tJie  world,  or  not  of  the  same  party  or 
persuasion,  or  a  stranger  of  another  country  ;  this  is  ocerthroiv- 
itig  the  riyhtcnris  in  judgment,  who  ought  to  be  sup])orted,  and 
whom  (jod  will  make  to  stand. 

G.  A  fool's  lips  enter  into  contention,  and  his 
month  callelh  for  strokes.  7.  A  fool's  mouth  is  liis 
destruction,  and  his  lips  are  the  snare  of  his  soul. 

Solomon  has  often  shewed  what  mischief  l)ad  men  do  to  others 
ivith  their  ungoverned  tongues;  here  he  shews  what  mischief  they 
ilo  to  themselves. 

1.  Tliev  end)roil  themselves  in  jjuarrcls;  A  fnnl's  lips,  \\\{hoii{ 
anv  cause  or  call,  enter  into  contention,  by  advancing  foolish 
notions,  which  others  find  themselves  obliged  to  oppose,  and  so  a 
(juarrei  is  begun;  or  bv  giving  provoking  language,  which  will  be 
resented,  and  satisfaction  demanded  ;  or  by  setting  men  at  defiance, 
and  bidding  them  do  if  they  dare.  Proud  and  passionate  men,  and 
drunkards,  are  fools,  whose  lips  enter  into  contention.  A  wiie  man 
mav,  against  his  will,  be  drawn  into  a  r|uarrel,  but  he  is  a  fool 
that  of  choice  enters  into  it  when  he  might  avoid  it,  and  he  will 
repent  it  when  it  is  too  late. 

2.  They  expose  themselves  to  correction;  The  fool's  7«07;//t does, 
in  effect,  call  for  strokes;  lie  has  said  that  which  deserves  to  be 
pnnislipd  with  strokes,  and  is  still  saying  that  which  needs  to  be 
checked,  and  restrained  with  strokes,  as  Ananias  unjustly  com- 
niHiided  that  Paul  should  be  smitten  on  the  month. 

3.  They  involve  themselves  in  ruin;  A  fool's  month,  which  has 
been,  or  would  have  been,  the  destruction  of  others,  (troves  at 
length  his  own  destrnction,  ])erhaps  from  men  ;  Shimei's  mouth 
was  Ills  own  destruction,  and  Adonijah's,  who  spake  against  his 
own  head  :  an<i  when  a  fool,  bv  his  foolish  speaking,  has  run  him- 
self into  a  premunire,  and  thinks  to  bring  himself  off  by /pistifyiiig 
or  ex<iising  "tint  he  has  said,  his  defence  proves  his  o/feiice,  and 
his  lijjs  are  still  the  snare  of  bis  soid,  entangling  him  yet  more  and 
more.  However,  when  men  by  their  evil  words  shall  be  con- 
<lemne(l  at  C>od's  bar,  their  mouths  will  be  their  destruction,  and 
it  will  be  such  an  aggravation  of  their  ruin,  as  will  not  admit  one 
<lro]>  of  water,  one  drop  of  comfort,  to  cool  their  tongue,  which 
is  their  snare,  and  will  he  their  tormentor. 

8.  Tiie  words  of  a  tale-hearer «re  as  wounds,  and 
they  go  down  into  the  innermost  parts  of  tlie  helly. 

Tale-hearers  are  those  who  secretiv  carrv  stories  from  house  to 
house,  which  |>erhaps  have  some  truth  in  them,  but  are  secrets  not 
fij  to  be  told,  or  are  basely  misrepresented,  and  false  colours  put 
upon  Ihem,  and  are  all  told  with  design  to  blast  men's  reputation, 
to  break  their  friendship,  to  make  mischief  between  relations  and 
neighbours,  and  set  them  at  variance:  now  the  words  of  such  are 
here  said  to  he, 

].  Like  as  vhcn  men  are  wounded,  so  the  margin  reads  it;  thev 
take  on  them  to  be  very  much  affected  with  llie  miscarriages  of 
tincli  and  such,  and  to  be  in  pain  for  them,  and  pretend  that  it  is 
with  the  greatest  grief  and  reluctance  imaginable  that  tliev  speak 


of  them,  they  look  as  if  they  themselves  were  wounded  liy  il; 
whereas  really  ll-.ey  rejoice  in  iniquili/,  are  fond  of  the  storv,  and 
tell  it  with  piide  and  pleasure.  Thus  their  words  seem;  but  thev 
go  down  as  poison  into  the  innermost  parts  oj'  the  belly,  the  piii 
being  thus  gilded,  thus  sugared. 

i.  As  icou7ids,  so  the  text  reads  it;  as  deep  wounds,  deadiv 
wounds,  ironnds  in  the  innermost  parts  of  the  belly;  the  venter 
medins  vel  infimns — The  middle  or  lower  belly,  the  thorax,  or  the 
abdomen,  in  either  of  which  wounds  are  mortal.  The  words  of 
the  talc-bearer  wound  him  f)/wlicim  they  are  spoken,  his  credit  and 
interest,  and  him  to  wiuuii  they  are  spoken,  his  love  and  cliaritv; 
they  occasion  sin  to  him,  which  is  a  wound  to  the  conscience ; 
perhaps  he  seems  to  sliiilit  tlniu,  but  they  wound  insciisibiv,  by 
alienating  his  affections  from  one  he  ouglit  to  love. 

9.  He  also  tiiat  is  slothful  in  his  work  is  brother 
to  him  that  is  a  great  waster. 

Note,  1.  Prodigalitv  is  very  bad  husbandry.  Those  are  not  oiilv 
Justly  branded  as  fools  among  men,  but  will  give  an  nncomfortable 
account  to  God  of  the  talents  they  are  intruste<l  with,  who  are 
wasters  of  their  estates,  who  live  above  what  they  have,  spend  and 
give  more  than  they  can  afford,  and  so,  in  effect,  throw  away  what 
they  have,  and  suffer  it  to  run  to  waste. 

2.  Idleness  is  no  better.  He  that  is  remiss  in  his  work,  whose 
hands  hang  down,  (so  the  word  signifies,)  that  stands,  as  we  sav, 
with  his  thumbs  in  his  mouth,  that  neglects  his  business,  <loes  it 
not  at  all,  or  as  if  he  did  it  not,  he  is  own  brother  to  him  that  is 
a  prodigal ;  he  is  as  much  a  fool,  and  in  as  sure  and  ready  a  wav  to 
))overty ;  one  scatters  what  he  has,  the  other  lets  it  run  through  his 
fingers.  The  observation  is  too  true,  in  the  affairs  of  religion  ;  he 
that  is  trifling  and  careless  in  praying  and  hearing,  is  brother  to 
him  that  docs  not  pray  or  hear  at  all;  and  omissions  of  duly  and 
in  duty,  are  as  fatal  to  the  soul  as  co)/imissions  of  sin. 

10.  The  name  of  the   Lord  is  a  strong  lower: 
the  righteous  runneth  into  it,  and  is  safe. 

Here  is,  1 .  God's  sufficiency  for  the  saints;  His  yiavie  is  a  strong 
tower  for  them,  in  which  tliey  may  take  rest  where  they  arc  weary, 
and  take  sanctuary  when  they  are  pursued,  where  they  may  be 
lifted  up  above  their  enemies,  and  fortified  against  them.  There 
is  enough  in  God,  anil  in  the  discoveries  which  he  has  made  of 
himself  to  us,  to  make  us  easy  at  all  limes;  the  wealth  laid  up  in 
this  tower  is  enough  to  enrich  Ihem,  to  be  a  continual  feast,  and 
a  continuing  lirasure,  to  them  ;  the  strength  of  this  tower  is 
enough  to  protect  them;  the  name  of  the  Lord  is  all  that  whereby 
he  has  made  himself  known  as  God,  and  our  God,  not  onlv  his 
titles  and  attributes,  but  his  covenant  and  all  the  promises  of  it, 
these  make  up  a  tower,  a  strong  tower,  itnjienetrable,  impreg- 
nable,  for  all  God's  people. 

2.  The  saints'  security  in  God.  It  is  a  strong  tower  to  tliose 
who  know  how  to  make  use  of  it  as  such;  tlie  righteous,  bv  faith 
and  prayer,  devotion  toward  God,  and  dependence  on  him,  run 
into  it  as  their  city  of  refuge;  having  made  sure  their  interest  in 
God's  name,  they  take  the  comfort  and  benefit  of  it;  thev  go  out 
of  themselves,  retire  from  the  world,  live  above,  dwell  in  God, 
and  God  in  them,  and  so  they  are  safe,  thev  think  themsches  so, 
and  they  shall  find  themselves  so. 

11.  The  rich  man's  wealth  is  his  strong  city,  and 
as  an  high  wall  in  his  own  conceit. 

Having  described  the  firm  and  faithful  defence  of  tlie  righteous 
man,  (v.  10.)  he  here  shews  what  is  the  false  and  deceitful  defence 
of  the  rich  man,  that  has  his  portion  and  treasure  in  the  things  of 
this  world,  and  sets  his  heart  upon  them;  his  wealth  is  as  mudi 
his  confidence,  and  he  expects  as  much  from  it,  us  a  godly  man 
from  his  God. 

See,  1.  How  he  sup|)orts  himself ;  he  makes  his  wealth  his  cilv, 
where  he  dwells,  where  he  rules,  with  a  great  deal  of  self-com- 
placency, as  if  he  had  a  whole  city  under  his  command.  It  is  liis 
strong  city,\n  which  he  intrenches  himself,  and  then  sets  dancer  at 
defiance,  as  if  nothing  could  hurt  him.      His  scales  arc  his  pride  ; 


I 


PROVERBS,  XVIII. 


Miscellaneous  Maxims. 


Ws  wealth  is  liis  wall  in  which  he  incloses  himself,  and  lie  thinks 
\t  a,  high  if«// whicii  cannot  be  scaled  ergot  over.  Job,  31.24. 
Rev.  10.7. 

2.  How  herein  he  cheats  liiniself ;  it  is  a  strong  city,  and  a  liigh 
wall,  but  it  is  so  only  in  his  own  conceit,  it  will  not  prove  to  be 
really  so,  bat,  like  the  house  built  on  the  saiid,  it  will  fail  the 
builder  when  he  most  needs  it. 

12.  Before  destruction  the  heart  of  man  is 
hauglity,  and  before  honour  is  humihty. 

Note,  1 .  Pride  is  the  ]>resap,e  of  ruin,  and  ruin  will  at  last  be  ll>e 
pnnishineiit  of  pride;  for  before  (lestriiclion  men  are  commonly  so 
infatuated  by  llie  just  Judonienl  of  God,  that  they  are  more  liaughty 
than  ever;  that  llieir  ruin  may  be  the  sorer,  and  the  more  sur- 
prising;. Or,  if  that  do  not  always  hold,  yet,  after  the  lieart  has 
been  lifted  up  with  pride,  a  fail  conies,  c/t.  16.18. 

2.  Humility  is  the  presane  of  honour,  and  prepares  men  for  it, 
and  honour  shall  at  leiiglh  be  the  reward  of  humility,  as  he  had 
•aid  before,  c/f.l.j.  33.  That  has  need  to  be  often  said  which 
men  are  so  loath  to  believe. 

13.  He  tiiat  ansvverelh  a  matter  before  he  heareth 

it,  it  is  folly  and  shame  unto  him. 

See  here  how  men  often  expose  themselves  by  that  very  thing 
by  which  they  hope  to  gain  a|)plause. 

1.  Some  take  a  pride  in  being  quick  ;  they  answer  a  matter 
before  tliev  hear  it,  hear  it  out,  nay,  as  soon  as  they  but  hear  of  it. 
They  tliink  it  is  their  honour  to  take  up  a  cause  suddenly  ;  and, 
when  they  have  lieard  one  side,  they  lliiiik  the  matter  so  plain, 
that  they  need  not  trouble  lliemsehcs  to  hear  the  other,  they  are 
already  apprized  of  it,  and  masters  of  all  the  merits  of  the  cause. 
Whereas,  tlioiigli  a  readv  wit  is  an  agreeable  thing  to  play  with,  it 
is  solid  judgment  and  sound  wisdom  that  do  business. 

2.  Those  that  take  a  pride  in  lieiiig  qtiick,  commonly  fall  under 
the  just  reproach  of  being  impertinent.  It  is  folly  for  a  man  to  go 
about  to  s|)cak  to  a  thing  which  he  does  not  understand,  or  to  pass 
sentence  upon  a  matter  which  he  is  not  truly  and  fully  informed 
of,  and  has  not  patience  to  make  a  strict  inquiry  into;  and  if  it  be 
folly,  it  is,  and  will  be,  shame. 

14.  The  spirit  of  a  man m ill  sustain  his  infirmity; 
but  a  wounded  spirit  who  can  bear? 

Note,  1.  Outward  grievances  are  tolerable  as  long  as  the  mind 
enjoys  itself,  and  is  at  ease.  Manv  infirmities,  many  calamities, 
we  are  liable  loin  this  world,  in  body,  name,  and  estate,  which  a 
man  may  bear,  and  bear  up  under,  if  he  have  but  good  conduct 
and  courage,  and  be  able  to  act  with  reason  and  resolution, 
especially  if  he  have  a  good  conscience,  and  the  testimony  of  that 
be  for  him ;  and  if  the  spirit  of  a  man  will  sustain  the  infirmity, 
much  more  will  the  spirit  of  a  Christian,  or  rather  the  Spirit  of 
God,  witnessing  and  working  with  our  spirits  in  a  day  of  trouble. 

2.  The  grievances  of  the  spirit  are  of  all  others  most  heavy  and 
hardly  to  he  borne;  these  make  sore  the  shoulders  wliich  should 
sustain  the  other  infirmities.  If  the  spirit  be  wounded  by  tile  dis- 
turbance of  the  reason,  dejection  under  the  trouble,  whatever  it  is, 
and  despair  of  relief;  if  the  spirit  be  wounded  by  the  amazing 
apprehensions  of  God's  wrath  for  sin,  and  the  fearful  expectations 
of  judgment  and  fiery  indignation,  who  can  bear  this?  Wounded 
spirits  cannot  help  themselves,  nor  do  others  know  how  to  help 
them.     It  is  therefore  wisdom  to  keep  conscience  void  of  offence. 

lo.The  heart  of  the  prudent  getteth  knoM'ledge; 
and  the  ear  of  the  wise  seeketh  knowledge. 

Note,  1.  Those  that  are  prudent  will  seek  knowledge,  and 
apply  their  ear  and  heart  to  the  pursuit  of  it;  their  car  to  attend 
to  the  means  of  knowledge,  and  their  heart  to  mix  faith  with  what 
they  hear,  and  make  a  good  improvement  of  it.  Those  that  are 
prudent  do  not  think  they  have  prudence  enougli,  but  still  see  they 
hare  need  of  more ;  and  the  more  prudent  a  man  is,  the  more 
VOL.  II.  129 


inquisitive  will  he  be  after  knowledge,  the  knowledge  of  God  and 
his  duty,  and  the  way  to  heaven,  for  that  is  the  best  knowledge. 

2.  Those  that  prudently  seek  knowledge  shall  certainly  get  know- 
ledge, for  God  never  said  to  such,  Seek,  iti  ram.  Such,  and  ye  shall 
find.  If  the  ear  seeks  it,  the  heart  gets  it,  and  keeps  it,  and  is  en- 
riched by  it.  We  must  get  knowledge,  not  only  into  our  heads,  but 
into  our  hearts,  get  the  savour  and  relish  of  it,  apply  what  we 
know  to  ourselves,  and  experience  the  power  and  influence  of  it. 

16.  A  man's  gift  makelh  room  for  him,  and 
bringeth  him  before  great  men. 

Of  what  great  force  gifts,  bribes,  are,  he  had  intimated  before, 
cA.  17.8,23.  Here  he  shews  the  power  of  gifts,  presents,  made 
even  by  inferiors  to  those  that  are  above  them,  and  have  much 
more  than  they  have.     A  good  present  will  go  far, 

1. Towards  a  man's  liberty;  a  man's  gift,  if  he  be  in  prison, 
may  procure  his  enlargement ;  there  are  courtiers,  who,  if  they 
use  their  interest  even  for  oppressed  innocency,  expect  to  be 
gratified  for  it.  Or,  if  a  mean  man  know  not  how  to  get  access 
to  a  great  man,  he  may  do  it  by  a  fee  to  his  servants,  or  a  present 
to  himself;  those  will  make  room  for  him. 

2.  Toward  his  jirefermeiit.  It  will  bring  him  to  sit  among 
great  men  in  honour  and  ])Ower.  See  how  corrupt  this  world  is, 
when  men's  gifts  will  do  that  for  them  which  their  merits  will 
not  do,  though  ever  so  great;  nay,  will  gain  that  for  them  which 
they  are  unworthy  of,  and  unfit  for;  and  no  wonder  that  those 
take  bribes  in  their  offices,  who  gave  bribes  for  them.  Vendcre 
jura  potest,  cmerat  ille  prius — Jle  that  bought  law,  can  sell  it. 

17.  He  that  is  first  in  his  own  cause  seemeth 
just:  but  his  neighbour  cometh  and  searcheth  him. 

This  shews  that  one  tale  is  good  til!  another  is  told. 

1.  He  that  speaks  first  will  be  sure  to  tell  a  straight  story,  and 
relate  that  only  which  makes  for  him,  and  put  the  best  colour  he 
can  upon  it,  so  that  his  cause  shall  appear  good,  whether  it  really 
be  so  or  no. 

2.  The  plaintiff  having  done  his  evidence,  it  is  fit  that  the 
defendant  should  be  heard,  should  have  leave  to  confront  the 
witnesses,  and  cross-examine  them,  and  shew  the  falsehood  and 
fallacy  of  what  has  been  alleged,  which,  perhaps,  may  make  the 
matter  appear  quite  otherwise  than  it  did.  We  must  therefore 
remember  that  we  have  two  ears,  to  hear  each  side  before  we 
give  judgment. 

18.  The  lot  causelh  contentions  to  cease,  and 
parteth  between  the  miglity. 

Note,  1.  Contentions  commonly  happen  among  the  mighty, 
that  are  jealous  for  their  honour  and  right,  and  stand  upon  the 
punctilios  of  both,  and  are  confident  of  their  being  able  to  make 
their  part  good,  and  therefore  will  hardly  condescend  to  the 
necessary  terms  of  an  accommodation  ;  whereas  those  that  are 
poor  are  forced  to  be  peaceable,  and  sit  down  losers. 

2.  Even  the  contentions  of  the  mighty  may  be  ended  by  lot,  if 
they  cannot  otherwise  be  compromised,  and  sometimes  belter  so 
than  by  arguments  which  are  endless,  or  concessions  which  they 
are  loath  to  stoop  to,  whereas  it  is  no  disparagement  to  a  man  to 
acquiesce  in  the  determination  of  the  lot,  when  once  it  is  referred 
to  that.  To  prevent  quarrels,  Canaan  was  divided  by  lot;  and,  if 
lusory  lots  had  not  profaned  this  way  of  appeal  to  Providence, 
perliaps  it  might  be  very  well  used  now  for  the  deciding  of  many 
controversies,  both  to  the  honour  of  God,  and  the  satisfaction  ol 
the  parties,  provided  it  be  done  with  prayer  and  due  solemnity; 
this,  and  some  other  scriptures,  seeming  to  direct  to  it,  especially 
Acts,1.26.  If  the  law  is  a  lottery,  (as  some  have  called  it,)  it 
were  as  well  that  a  lottery  were  the  law. 

19.  A  brother  offended  is  harder  to  he  won  than 
a  strong  city;  and  their  contentions  are  like  the 
bars  of  a  castle. 


niOVERBS,  XMli,  XIX. 


MisicelLmeous  Maxims. 


Note,  1.  Great  tare  must  Lie  taken  to  prevent  quarrels  among 
fclations,  and  those  llval  are  under  special  obligation  to  each  other, 
not  only  because  lliey  are  most  unnatural  and  unbecoming,  but 
because  between  such,  things  are  commonly  taken  most  unkindly, 
and  resenlmenis  are  apt  to  be  carrieil  too  far.  Wisdom  and 
grace  would  indeed  make  it  most  easy  to  ns  to  forgive  our  rela- 
tions and  friends,  if  they  offend  us,  but  corruption  makes  it  most 
difficult  to  forgive  them  ;  let  us  therefore  take  heed  of  disobliging 
a  brother,  or  one  that  has  been  as  a  brother;  ingratitude  is  very 
provoking. 

2.  Great  pains  must  be  taken  to  compromise  matters  in  va- 
riance between  relations,  with  ail  speed,  because  it  is  a  work  of 
80  much  difficulty,  and,  consequently,  the  more  honourable  if  it 
be  done.  Esau  was  a  brother  ofjeiuk'd,  and  seemed  harder  to  be 
won  than  a  strong  city,  yet,  by  a  work  of  God  upon  his  heart,  in 
answer  to  Jacob's  prayer,  he  was  won. 

20.  A  man's  belly  shall  be  satisfied  willi  the 
fruit  of  his  month  ;  imd  Avilii  the  increase  of  his 
lips  shall  he  be  filled. 

Note,  1.  Our  comfort  depends  very  much  ii])on  the  lesliniony 
of  our  own  consciences,  for  us,  or  against  us.  The  belly  is  here 
put  for  the  conscience,  asrA.20.  27.  Now  it  is  of  great  conse- 
quence to  ns  whether  that  be  satisfied,  and  what  that  is  filled  with, 
for,  accordingly,  will  our  satisfaction  be,  and  our  inward  peace. 

2.  The  testimony  of  our  consciences  will  be  for  us,  or  against 
us,  according  as  we  have,  or  have  not,  governed  our  tongues  well. 
According  as  the  fruit  of  the  monlli  is,  good  or  bad,  unto  iniquity 
or  unto  righteousness,  accordingly  the  character  of  the  man  is, 
and,  consequently,  the  testimony  of  his  conscience  concerning 
him.  "We  ought  to  take  as  great  care  about  the  words  we 
"  speak,  as  we  do  about  the  fruit  of  our  trees,  or  the  increase  of 
"  the  earth,  whicli  we  are  to  eat;  for,  according  as  they  are 
"  wholesome  or  unwholesome,  so  will  the  pleasure  or  the  pain  be, 
"  wherewith  we  shall  be  filled."   See  Bishop  Patrick. 

21.  Death  and  life  are  in  the  ])ower  of  the 
tongue;  and  they  that  love  it  shall  eat  the  fruit 
thereof. 

Note,  1.  A  man  may  do  a  great  deal  of  good,  or  a  great  deal 
of  hurt,  both  to  others  and  to  himself,  according  to  the  use  he 
makes  of  his  tongue.  Many  a  one  has  been  his  own  death  by  a 
foul  tongue,  or  the  death  of  others  by  a  false  tongue;  and,  on  the 
contrary,  many  a  one  has  saved  his  own  life,  or  jirorured  the 
comfort  of  it,  by  a  prudent  gentle  tongue,  and  saved  the  lives  of 
others  by  a  seasonable  testimony  or  intercession  for  them.  And 
if  by  our  words  we  must  be  justified  or  condemned,  death  and 
life  are,  no  doubt,  in  the  power  nf  the  tongue.  Tongues  were 
^sop's  best  meat,  and  his  worst. 

2.  Men's  words  will  be  judged  of  by  the  affections  witli  whicli 
they  speak;  he  that  not  only  speaks  aright,  (which  a  bad  man 
may  do  to  save  his  credit,  or  please  his  company,)  but  loves  to 
speak  so,  speaks  well  of  choice,  and  with  deliglif,  to  him  it  will 
be  life;  and  he  that  not  only  speaks  amiss,  (which  a  good  man 
may  do  through  inadvertency',)  but  loves  to  speak  so,  (l's.52.4.) 
lo  bim  ii  will  be  death.  As'  men  locc  it,  they  shall  eat  the  fruit 
fj  it. 

22.  Witoso  findf  111  a  wife  findetb  a  good  thing, 
and  oblaiiielh  favour  of  the  Lord. 

Note,  1.  A  good  wife  is  a  great  blessing  to  a  man.  lie  that 
frnds  a  wife,  that  is,  a  wife  indeed,  (a  bad  wife  docs  not  deserve 
to  be  called  by  a  name  of  so  much  honour,)  that  finds  a  help  meet 
for  him,  that  is  a  wife  in  the  original  acceptation  of  the  word, 
that  sought  such  a  one  with  care  and  i)rayer,  and  has  found  what 
he  sought,  he  has  found  ^  ijood  thinrj,  a  jewel  of  great  value,  a 
rare  jewel,  he  has  found  that  which  will  not  only  contribute  more 
than  any  thing  lo  hi.s  comfort  in  this  life,  but  will  forward  him  in 
the  way  to  heaven. 

S.  God  is  lo  be  acknovfledgcd  in  it  with  thankfulnMs;  it  is  a 


token  of  his  favour,  and  a  happy  pledge  of  further  favours;  it  is  a 
sign  that  God  delights  in  a  man  to  do  him  good,  and  has  mercy  in 
store  for  him  ;  for  this,  therefore,  God  must  be  sought  unto. 

23.  The  ])oor  iiseth  entreaties  ;  but  the  rich  an- 
swereth  roughly. 

Note,  1.  Poverty,  though  many  inconveniencies  to  the  body 
attend  it,  has  often  a  good  effect  upon  the  spirit,  for  it  makes  men 
humble  and  submissive,  and  mortifies  their  pride;  it  teaches  them 
to  use  entreaties;  when  necessity  forces  men  to  beg,  it  tells  them 
they  must  not  prescribe  or  demand,  but  take  what  is  given  them, 
and  be  thankful.  At  the  throne  of  God's  grace  we  are  all  poor, 
and  must  uoe  entreaties;  not  answer,  but  make  application,  must 
sue  subfonna  pauperis — as  a  pauper. 

2.  A  jirosperous  condition,  though  it  has  many  advantages, 
has  often  this  mischief  attending  it,  that  it  makes  men  proud, 
haughty,  and  imperious;  The  rich  answers  the  entreaties  of  the 
poor  roui/hly,  as  Nabal  answered  David's  messengers  with  railing. 
It  is  a  very  foolish  humour  of  some  rich  men,  especially  those 
who  have  risen  from  little,  that  they  think  their  riches  will  war- 
rant them  to  give  hard  words,  and,  even  where  they  do  not  design 
any  rough  dealing,  that  it  becomes  them  to  answer  roughly, 
whereas  gentlemen  ought  lo  be  gentle.  Jam. 3. 17. 

24.  jA  man  thai  halk  friends  must  shew  himself 
friendly;  and  there  is  a  friend  that  sticketh  closer 
than  a  brother 

Solomon  here  recommends  friendship  to  us,  and  shews, 

1.  What  we  must  do,  that  we  may  contract  and  cultivate 
friendshij);  we  must  shew  ourselves  friendly.  Would  we  have 
friends  and  keep  them,  we  must  not  only  not  affront  them,  or 
quarrel  with  them,  but  we  must  love  them,  and  make  it  appear 
that  we  do  so,  by  all  expressions  that  are  endearing;  by  being 
free  with  them,  ))leasiiig  to  them,  visiting  them,  and  bidding 
them  welcome,  and  especially  ijy  doing  all  the  good  offices  we 
can,  and  serving  them  in  every  thing  that  lies  in  our  power;  that 
is  shewing  our  seines  friendly. 

Si  vis  amari,  ama— 

If  you  wisli  to  gain  affection,  bestow  it.     Sem. 

Ut   ameris,   amabilis  eslo — 

Hie  way  to  be   beloved,  is  to  be  lovely.     Ovid. 

2.  That  it  is  worth  while  to  do  so,  for  we  may  promise  our 
selves  a  great  deal  of  comfort  m  a  true  friend  ;  A  brother  indeed 
is  born  for  adversity,  as  he  had  said,  ch.  17. 17.  In  our  troubles, 
we  expect  comfort  and  relief  from  our  relations,  but  sometimes 
</«pj-e  is  a/ii'e/if/ that  is  nothing  akin  to  us,  the  bonds  of  whose 
esteem  and  love  prove  stronger  than  those  of  nature,  and  there, 
fore  he  sticks  closer  than  a  brother,  and,  when  it  conies  to  the 
tiial,  will  do  more  for  us  than  a  brother  will.  Christ  is  a  Friend 
to  all  believers,  that  sticks  closer  than  a  brother;  to  him  therefore 
let  them  shew  themselves  friendly. 


1. 


CHAP.  XIX. 
ETTER  is   the   poor   that  walketh  in  his 


integrity,  than  he  that  is  perverse  in  his  lips, 
and  is  a  fool. 

Here  see,  I .  What  will  be  the  credit  and  comfort  of  a  poor 
man,  and  make  him  more  excellent  than  his  neighbour,  though 
his  j)overty  may  expose  him  to  contempt,  and  may  dispirit  him. 
I.et  him  be  honest,  and  walk  in  integrity,  let  him  keep  a  good 
conscience,  and  make  it  appear  that  he  does  so,  let  him  always 
speak  and  act  with  sincerity,  when  he  is  under  the  greatest  tempta- 
tions to  dissemble,  and  break  his  word,  and  then  let  him  v-ilue 
himself  upon  that,  for  all  wise  and  good  men  will  value  him.  He 
is  better,  has  a  better  character,  is  in  a  better  condition,  is  better 
beloved,  and  lives  to  better  purpose,  than  many  a  one  that  looks 
great,  and  makes  a  figure. 

2.  What  will  be  the  shame  of  a  rich  man,   notwithstanding  all 


PROVERBS,  XIX. 


The  Disadvantages  of  Poverty, 


mspomp.  If  lie  fiave  a  sliallov/  Iicarl,  and  an  evil  tongiie,  if  he 
is  pen-erse  m  his  lips,  and  is  afoot,  if  lie  is  a  \vici<e(l  man,  and 
(jets  what  lie  has  by  fraud  and  oppression,  he  is  a  fool,  and  an 
honest  poor  man  is  to  be  ])referrcd  far  before  him. 

2.  Also,  that  the  soul  be  without  knowledge,  if 
is  not  good ;  and  he  that  hasteth  with  /lis  feet 
sinneth. 

Two  things  are  here  shewed  to  be  of  bad  consequence, 

1.  Ignorance ;  To  be  without  the  knowledge  of  llie  soul  is  not 
good,  so  some  read  it.  Know  we  not  our  own  selves,  our  own 
hearts?  A  soul  without  knowledge  is  not  good;  it  is  a  great 
privilege  that  we  have  souls,  but  if  these  souls  have  not  knowledge, 
M'hat  llie  better  are  we?  If  man  have  not vndcrstandivg ,  lie  is  as 
the  beasts,  Ps.  49.  20.  An  ignorant  soul  cannot  be  a  good  soul. 
That  the  soul  be  without  knowledge,  is  not  safe,  nor  |)leapant; 
what  good  can  the  soul  do,  or  what  is  it  good  for,  if  it  be  without 
knowledge? 

2.  Rashness;  Jle  that  hastes  with  his  feet,  that  does  thinffs 
uiconsiderately,  and  with  precipitation,  and  will  not  lake  time  to 
ponder  ihe  path  of  his  feel,  sins ;  he  cannot  but  miss  it  often,  and 
take  many  a  false  step,  which  those  prevent  that  consider  their 
wajs.     As  good  not  know,  as  not  consider. 

3.  The  foolishness  of  man  pervertelli  his  way  : 
and  his  heart  fretteth  against  the  Lord. 

We  liave  here  Iwo  instances  of  men's  folly. 

1.  That  they  bring  themselves  into  straits  and  troubles,  and 
run  themselves  a-gronnd,  and  embarrass  themselves;  The  foolish- 
ness of  man  perverts  his  way.  Men  meet  with  crosses  and  disap- 
pointments in  their  affairs,  and  tilings  do  not  succeed  as  they 
expected  and  wished,  and  it  is  their  own  fault,  and  iheir  own  folly ; 
it  is  their  own  iniquity  that  corrects  llieni. 

2.  That,  when  they  have  done  so,  they  lay  the  blame  upon  Go<l, 
and  their  hearts  fret  against  him,  as  if  he  liad  done  them  wrong, 
whereas  really  they  wrong  themselves.  lii  fretting,  we  are 
enemies  to  our  own  peace,  and  become  self-tormentors ;  in  fretting 
against  the  Lord,  we  affront  him,  his  justice,  goodness,  and  sove- 
reignty; but  it  is  very  absurd  to  lake  occasion,  from  the  trouble 
wliich  we  pull  upon  our  own  heads  by  our  wilfulness,  or  neglect, 
to  quarrel  with  liiin,  when  we  ought  to  blame  ourselves,  for  il  is 
ourown  doing.     Seelsa.50.1. 

4.  Wealtli  maketh  many  friends;  but  tlie  poor 
is  separated  from  his  neighbour. 

Here,  1.  We  may"'ige  how  strong  is  men's  love  of  money,  tiiat 
ihey  will  love  any  man,  how  undeserving  soever  he  be  otherwise, 
if  he  has  but  a  deal  of  money,  and  is  free  with  it,  so  that  they  may 
liope  to  be  the  belter  for  it.  Wealth  enables  a  man  to  send  manv 
presents,  make  many  eutcrtainnieuts,  and  do  many  good  offices, 
and  so  gains  him  many  friends,  who  pretend  to  love  him,  for  they 
flatter  him,  and  make  tlieir  court  to  him,  but  really  love  what  he 
has  ;  or  rather  love  themselves,  hoping  to  get  by  him. 

2.  We  may  see  how  weak  is  men's  love  of  one  another  ;  He  who, 
while  he  prospered,  was  loved  and  respected,  if  he  fall  into 
povertv,  is  separated  from  his  neighbour,  is  not  owned  or  looked 
upon,  not  visited  or  regarded,  is  bid  to  keep  his  distance,  and  told 
lie  is  troublesome;  even  one  that  has  been  his  neighbour  and 
acquaintance,  shall  turn  his  face  from  him,  and  pass  by  on  the 
other  side  ;  because  men's  consciences  tell  tliem  they  ought  to 
relieve  and  succour  such,  they  are  willing  to  liave  this  excuse,  that 
they  did  not  see  them. 

5.  A  false  witness  shall  not  be  unpunished,  and 
he  that  speaketh  lies  shall  not  escape. 

Here  we  have,  l.Tlie  sins  threatened;  bearing  false  witness 
in  judgment,  and  speaking  lies  in  common  conversation.  Men 
could  not  arrive  at  such  a  pitch  of  impiety  as  to  bear  false  witness, 
(where  to  the  guilt  of  a  lie  is  added  that  of  perjury  and  injury,)  if 


♦hey  had  not  advanced  to  itby  allowing  themselves  to  speak  untruths 
in  jest  and  banter,  or  under  pretence  of  doing  good.  Thus  men 
leach  their  tmigues  to  speak  tics,  Jer.  9.  5.  Those  that  will  take 
a  liberty  to  tell  lies  in  discourse  are  in  a  fairway  to  be  guilty  of  the 
greater  wickedness  of  false-witness-bearing,  whenever  tlioy  are 
tempted  to  it,  though  they  had  seemed  to  detest  it.  They  that 
can  swallow  a  false  word  debauch  their  consciences,  so  that  a 
false  oath  will  not  choke  them. 

2.  The  threatening  itself;  they  shall  not  go  unpvnislicd,  they 
shall  not  escape.  This  intimates,  that  that  which  indioldens  them 
in  the  sin,  is,  hope  of  impunity,  and  that  is  a  sin  which  commonlv 
escapes  punishment  from  men,  though  the  law  was  strict,  Deut.l9. 
18,19.  But  it  shall  not  escape  the  righteous  judgment  of  God, 
who  is  jealous,  and  will  not  suffer  his  name  to  be  profaned;  we 
know  wliere  all  liars  will  have  their  everlasting  portion. 

6.  Many  will  entreat  llie  favour  of  the  prince: 
and  every  man  ?s  a  friend  to  him  that  giveth  gifts. 
7.  All  tlie  brethren  of  tlie  poor  do  hate  him  :  how 
much  more  do  his  friends  go  far  from  him!  he 
pursiieth  them  tcith  words,  yet  they  are  wanting  to 
him. 

These  two  verses  are  a  comment  upon  v.  4.  and  shew, 

1.  How  those  that  are  rich  and  great  are  courted  and  caressed, 
and  have  suitors,  and  servants,  in  al)undance.  The  prince  that  lias 
power  in  his  hand,  and  preferments  at  his  disposal,  has  his  gate 
and  his  anti-chamber  thronged  with  petitioners,  that  are  ready  to 
adore  him  for  what  they  can  get ;  Many  will  entreat  his  favour, 
and  think  themselves  happy  in  it.  Even  great  men  are  humble 
supplicants  to  the  prince.  How  earnest  then  should  we  be  for  the 
favour  of  God,  which  is  far  beyond  that  of  any  earthly  prince  I 
But,  it  should  seem,  liberality  will  go  further  than  majesty  itself 
to  gain  respect,  for  they  are  many  that  court  the  prince,  but  every 
man  is  a  friend  to  him  that  gives  gifts ;  not  only  those  that  have 
received,  or  do  expect,  gifts  from  him,  will,  as  friends,  be  ready 
to  serve  him,  but  others  also  will,  as  friends,  give  him  their  good 
word.  Prodigals,  who  are  foolishly  free  of  what  they  have,  will 
have  many  hangers-on,  who  will  cry  them  up  as  long  as  it  lasts,  but 
will  leave  them  when  it  isdone.  Those  that  are  prudently  generous 
make  an  interest  by  it,  which  may  stand  them  in  good  stead  ;  they 
are  accounted  benefactors,  exercise  an  authority  which  may  give 
them  an  opportunity  of  doing  good,  Luke,  22.  2.5. 

2.  How  those  that  are  poor  and  lo\v  are  slighted  and  despised. 
It  should  not  be  so,  we  must  honour  all  men,  even  under  their 
greatest  abasements;  men  may,  if  they  please,  court  the  prince, 
and  the  princely,  but  they  may  not  trample  upon  the  poor,  and 
look  at  them  with  disdain  ;  yet  so  it  often  is.  All  the  brethren  of  the 
poor  do  hale  him,  even  his  own  relations  are  shy  of  him,  because  he 
is  needy  and  craving,  and  expects  something  from  them,  and 
because  they  look  upon  him  as  a  blemish  to  their  family  ;  and 
then,  no  marvel  if  others  of  his  friends,  that  were  nothing  akin  to 
liim,  go  far  from  him,  to  get  out  of  his  way;  he  pursues  them  with 
words,  hoping  to  prevail  with  them,  by  his  importunity,  to  be  kind 
to  him,  but  all  in  vain,  they  have  nothing  for  him.  They  pursue 
him  with  icords,  so  some  understand  it,  to  etcuse  themselves  from 
giving  him  any  thing;  they  tell  him  that  he  ii  idle  and  impertinent, 
that  he  has  brought  himself  into  poverty,  and  therefore  ought  not 
to  be  relieved  ;  as  Nabal  said  to  David's  messengers,  "  There  are 
many  servants  now-a-days,  that  run  away  from  Iheir  masters;  and 
how  do  I  know  but  that  David  niav  be  one  of  them  ? "  Let  poor 
people  therefore  make  God  their  Friend,  pursue  him  with  their 
prayers,  and  he  will  not  be  wanting  to  them. 

8.  He  that  gettelh  wisdom  loveth  his  own  soul: 
he  that  keepeth  understanding  shall  find  good. 

They  are  here  encouraged, 

1.  That  lake  pains  to  get  wisdom,  to  gel  knowledge  and  grace, 
and  acquaintance  with  God  ;  they  that  do  so,  shew  that  they  love 
their  own  souls,  and  will  be  found  to  have  done  themselves  the 


PROVERBS,  XIX. 


Domestic  Grievance 


greatest  kindness  imaginable.  No  man  ever  hated  his  own  flesh, 
but  loves  that,  yet  many  are  wanting  in  love  to  llieir  own  souls, 
for  those  only  love  their  souls,  and,  consequently,  love  themselves 
aricht,  that  get  wisdom,  true  wisdom. 

2.  That  take  care  to  keep  it  when  they  have  got  it;  it  is  health, 
and  wealth,  and  honour,  and  all,  to  the  soul,  and  therefore  he  that 
keeps  understanding,  as  he  shews  that  he  loves  his  ownsonl,  so  he 
shall  certainly  find  good,  all  good.  He  that  retains  the  good 
lessons  he  has  learnt,  and  orders  his  conversation  according  to  them, 
shall  find  the  benefit  and  comfort  of  it  in  his  own  soul,  and  shall 
be  happy  here  and  for  ever. 

9.  A  false  witness  shall  not  be  unpunished,  and 
he  that  speaketh  lies  shall  perish. 

Here  is,  1.  A  repetition  of  what  was  said  before  ;  (v.  5.)  for  we 
have  need  to  be  again  and  again  warned  of  the  danger  of  the  sin  of 
lying  and  false-witness-bearing,  since  nothing  is  of  more  fatal 
consequence. 

2.  An  addition  to  it  in  one  word;  there  it  was  said.  He  that 
tpeaks  lies  shall  not  escape,  and  intimated  that  he  shall  be 
punished.  Here  it  is  said.  His  punishment  shall  be  such  as  will  be 
his  destruction,  ht  shall  perish;  the  lies  he  forged  against  others 
will  be  his  own  ruin.     It  is  a  damning,  destroying,  sin. 

10.  Delight  is  not  seemly  for  a  fool ;  much  less 
for  a  servant  to  have  rule  over  princes. 

Note,  1.  Pleasure  and  liberty  ill  become  a  fool;  Delight  is  not 
seemly  for  swch  a  one.  A  man  that  has  not  wisdom  and  crace  has 
no  right  or  title  to  true  jov,  and  therefore  it  is  unseendy.  It  ill 
becomes  those,  that  do  not  delight  in  God,  to  delight  in  any  thing 
else.  They  know  not  how  to  use  auv  thing,  nor  how  to  manage 
themselves,  and  therefore  they  do  but  expose  themselves.  It 
becomes  ungracious  fools  to  be  afflicted,  and  mourn,  and  weep, 
not  to  laugh  and  be  merry  ;  rebukes  are  more  proper  for  them 
than  delights.  Delight  is  seemlv  for  a  man  of  business,  to  refresh 
him  when  he  is  fatigued,  but  not/or  a  fool  that  lives  an  idle  life, 
and  abuses  his  recreations.  The  prosperity  of  fools  discovers  their 
folly,  and  destroys  thrm. 

2.  Power  and  honour  ill  become  a  man  of  a  servile  spirit ;  nothing 
ii  more  unseemly  than  ^or  a  servant  to  have  rule  over  princes;  it  is 
absurd  in  itself,  and  very  preposterous  ;  for  none  are  so  insolent 
and  intolerable  as  a  beggar  on  horse-back,  a  servant  when  hereigns, 
f/t.30.  22.  It  is  very  unseemly  for  one,  that  is  a  servant  to  sin  and 
his  lusts,  to  rule  over  and  oppress  those  that  are  God's  freemen, 
ind  made  kings  and  ])riesls  to  him. 

11.  The  discretion  of  a  man  deferrelh  his  an"er: 


and  it  is  his  trl 


ory  to  pass  over  a  transgression. 


A  wise  man  will  observe  these  two  rules  about  his  anger; 

1.  Not  to  be  over-hasty  in  his  resentments;  Discretion  teaches 
us  to  defer  our  anger;  to  defer  the  admission  of  it,  till  we  have 
thoroughly  considered  all  the  merits  of  the  provocation,  seen  them 
in  a  true  light,  and  weighed  them  in  a  just  balance;  and  then  to 
defer  the  prosecution  of  it,  fill  there  be  no  danger  of  running  into 
any  indecencies.  Plato  said  to  his  servant,  "  I  would  beat  thee, 
but  that  I  am  angry."     Give  it  time,  and  it  will  cool. 

2.  Not  lobe  over-critical  in  his  resentments.  Whereas  it  is  com- 
monly looked  upon  as  a  piece  of  ingenuity  to  apprehend  an  affront 
quickly,  it  is  here  made  a  man's  glori/  to  pass  over  a  transgression, 
to  appear  as  if  he  did  not  see  it;  (Ps".  38. 13.)  or,  if  he  sees  fit  to 
lake  notice  of  if,  yet  to  forgive  it,  and  meditate  no  revenge. 

12.  The  king's  wrath  is  as  the  roaring  of  a  lion; 
but  his  favour  is  as  dew  upon  the  grass. 

This  is  fo  the  same  purport  with  what  we  had,  cA.  16. 14, 15. 
and  'he  design  of  it  is, 

1.  To  make  kings  wise  and  considerate  in  dispensing  their  frowns 
».nd  smiles;  they  a  re  not  like  those  of  common  persons,  their  frowns 


are  very  terrible,  and  therr  smiles  very  comfortable,  and  therefoni 
it  concerns  them  to  be  very  careful  that  they  never  frighten  a  good 
man  from  doing  well,  with  their  frowns,  nor  ever  give  countenance 
to  a  wicked  man  in  doing  ill,  with  their  smiles,  for  then  they  abuse 
their  influence,  Rom.  13.  3. 

2.  To  make  subjects  faithful  and  dutiful  to  their  princes.  Let 
them  be  restrained  from  all  disloyalty,  by  the  conxderation  of  the 
dreadful  consequence  of  having  the  government  against  them  ;  and 
let  them  be  encouraged  in  all  good  services  to  the  public,  h\  the 
hopes  of  the  favour  of  the  prince.  Christ  is  a  King,  whose  wrath 
against  his  enemies  will  be  as  the  roaring  of  a  lion,  (Rev.  10.  3.) 
and  his  favour  to  his  own  people  as  the  refreshing  dew,  Ps.  72.  C. 

13.  A  foolish  son  is  the  calamity  of  his  father: 
and  the  contentions  of  a  wife  aie  a  continual 
dropping. 

It  is  an  instance  of  the  vanity  of  the  world,  that  we  are  liable  to 
the  greatest  griefs  in  those  things  wherein  we  promise  ourselves  the 
greatest  comfort.  It  is  as  it  |)roves.  What  greater  temporal 
comfort  can  a  man  have  than  a  good  w  ife,  and  good  children  ?   Vet, 

1.  A  foolish  son  is  a  great  affliction,  and  may  make  a  man  wish 
a  thousand  times  he  had  been  written  childless.  A  son  that  will 
apply  himself  to  no  study  or  business,  that  will  take  no  advice,  that 
lives  a  lewd,  loose,  rakish,  life,  and  spends  what  he  has  extrdva- 
gantlv,  games  it  away,  and  wastes  it  in  the  excess  of  riot,  or  that  is 
proud,  foppish,  and  conceited,  such  a  one  is  the  grief  of  his  father, 
because  he  is  the  disgrace,  and  is  likely  to  be  the  ruin,  of  his 
family.  He  iiates  all  his  labour,  when  he  sees  to  whom  he  must 
leave  the  fruit  of  if. 

2.  A  cross,  peevish,  wife  is  as  great  an  affliction  ;  Her  conientioni 
arecontinnal ;  everyday,  and  every  hour  in  the  day,  she  finds  some 
occasion  to  make  herself,  and  those  about  her,  uneasy.  Those 
that  are  accustomed  to  chide,  never  want  something  or  other  to 
chide  at;  but  it  is  a  cojiliniial  dropping,  that  is,  a  continual  vexa- 
tion, as  it  is  to  have  a  house  so  much  out  of  repair  that  it  rams  in, 
and  a  man  cannot  lie  dry  in  it.  That  man  has  an  uncomfortable 
life,  and  has  need  of  a  great  deal  of  wisdom  and  grace  to  enable 
him  to  bear  his  affliction,  and  do  his  duty,  that  has  a  sot  to  hia 
son,  and  a  scold  to  his  wife. 

14.  House  and  riches  are  the  inheritance  of 
fathers;  and  a  prudent  wife  is  from  the  Lord.      > 

Note,  1.  A  discreet  and  virtuous  wife  is  a  choice  gift  of  God's 
providence  to  a  man;  a  wife  that  is  prudent,  in  o))position  to  one 
that  is  contentious,  t).13.  For  though  a  wife,  that  is  continually 
finding  fault,  may  think  it  is  her  wit  and  wisdom  to  be  so,  it  is 
reallv  her  follv  ;  a  prudent  wife  is  meek  and  quiet,  and  makes  tiie 
best  of  every  thing.  If  a  man  has  such  a  wife,  let  him  not  ascribe 
it  to  the  wisdom  of  his  own  choice,  or  his  own  management,  (for 
the  wisest  have  been  deceived  both  in  and  by  a  woman,)  but  let 
him  ascribe  if  to  the  goodness  of  God,  who  made  him  a  help  meet 
for  him,  ,and,  perhaps,  by  some  hits  and  turns  of  providence,  that 
seemed  casual,  brought  her  to  him.  Every  creature  is  what  he 
makes  it.  Happy  marriages,  we  are  sure,  are  made  in  heaven; 
Abraham's  servant  prayed  in  the  belief  of  this.  Gen. 24.  12. 

2.  It  is  a  more  valuable  gift  than  house  and  riches,  contributes 
more  to  the  comfort  and  credit  of  a  man's  life,  and  the  welfare  of 
his  family,  is  a  greater  token  of  God's  favour,  and  about  which  the 
Divine  Providence  is  in  a  more  especial  manner  conversant.  A 
good  estate  may  be  the  inheritance  of  fathers,  which,  by  the  com- 
mon direction  of  Providence,  comes  in  course  to  a  man ;  but  no  man 
has  a  good  wife  by  descent  or  entail.  Parents  that  are  worldly,  in 
disposing  of  their  children,  look  no  further  than  to  match  them  to 
house  and.  riches,  but  if  withal  it  vras  to  a  prudent  wife,  let  God 
have  the  glory. 

15.  Slothfulness  castetli  into  a  deep  sleep;  and 
an  idle  soul  sliall  suffer  hunger. 

See  here  the  evil  of  a  sluggish,  slothful,  disposition  : 

1.  It  stupifies  men,  and  makes  them  senseless,  and  mindless  of 


PUOVKRBS.  XIX. 


Miscellaneous  Maxims. 


Ui'tir  own  affairs,  as  if  lliov  werr  cast  inln  a  deep  sleep,  i\\vMWm% 
liiiK-li,  hill  lioiiiy:  iiolliiiij^-.  Sldtlifiil  people  doze  awav  llieii-  time, 
liiiry  llicir  laleiils,  live  a  useless  life,  ar.d  arc  the  iinprofilable  l)iir- 
llieiis  of  llie  earlli;  for  any  ser\iee  tliey  do  when  liiev  are  awake 
tlicy  liaH  as  good  lie  always  asleep.  Even  tiieir  souls  are  idle,  and 
lulled  asleep,  their  rational  powers  chilled  and  frozen. 

•>.  It  impoverishes  men,  and  brings  them  to  want ;  ihcv  that  will 
not  labour  chiiiioI  expect  to  eat,  but  must  suffer  /iinif/er ;  Ait  idle 
soul,  one  that  is  idle  in  tlie  affairs  of  his  soul,  that  takes  no  care  or 
jiaiiis  to  work  out  his  salvation,  shall  jierish  forwaut  of  thatwhich 
is  necessary  to  the  life  and  happiness  of  the  suul. 

IG.  He  that  kec|)elli  the  commanduieiit  keepeth 
liis  own  soul;  hut  he  tiiat  despiselli  his  ways  shall 
(lie. 

Here  is,  1.  The  ha])piness  of  those  tliat  walk  circumspectly; 
They  that  make  conscience  of  keeping  the  coniinandmeiit  in  e\erv 
tiling,  that  live  by  rule,  as  becomes  servants  and  patients,  thev  Iteep 
their  own  souls,  they  secure  their  present  peace  and  future  bliss, 
and  provide  every  way  well  for  themselves.  If  we  keep  Ciod's 
word,  God's  word  will  keep  us  from  every  tiling  really  iiurtful. 

2.  The  misery  of  those  that  live  at  large,  and  never  mind  what 
Uieydo;  They  that  despise  their  leai/s  shall  die,  shall  perish  eter- 
nally, they  are  in  the  high  road  to  ruin.  With  res))cct  to  those 
that  are  careless  about  the  end  of  their  wavs,  and  never  consider 
whither  ihey  are  going:,  and  about  the  ride  of  theirways,  that  will 
walk  in  the  way  of  their  hearts,  and  after  the  course  of  the  world, 
(Eccl.11.9.)  that  never  consider  what  they  have  done,  or  what 
they  are  concerned  to  do,  but  ualh  at  all  adventures,  (Lev.  2G.  21.) 
rigiit  or  wrong,  it  is  all  one  to  thein  ;  what  can  come  of  this  but  the 
greatest  mischief.'' 

17.  He  that  hath  pity  upon  the  poor  lendeth  unto 
the  Lord  ;  and  that  which  he  hath  given  will  he 
pay  him  again. 

Here  is,  1.  The  duty  of  charity  described.  It  hicludes  two 
tilings:  (1.)  Compassion  ;  which  is  the  inward  principle  of  charity 
in  the  heart;  it  is  to  have  pity  on  the  jioor;  those  that  have  not  a 
penny  for  the  poor,  \et  may  have  pity  for  iheni,  a  charitable  concern 
and  sympathy;  ami  if  a  man  give  all  his  goods  to  feed  the  poor, 
and  have  not  this  charity  in  his  heart,  it  is  nothing,  1  Cor.  13.  3. 
We  must  draw  out  our  souls  to  the  hungry,  Isa.  58. 10.  (  2.)  Bounty 
end  liberality.  We  must  not  only  ])itv  the  poor,  but  give,  accord- 
ing to  their  necessity  and  our  ability.  Jam.  2.  15. 16.  That  ivhich 
he  has  given.  Margin,  His  deed.  It  is  charity  to  do  for  the  poor, 
as  well  as  to  gi\  e ;  and  thus,  if  they  have  their  limbs  and  senses, 
they  may  be  charitable  to  one  another. 

2.  The  encouragement  of  charity.  (1.)  A  very  kind  construc- 
tion shall  be  put  upon  it ;  What  is  given  to  the  ])oor,  or  done  for 
them,  God  w  ill  place  it  to  account  as  lent  to  iiim,  lent  vpoii  interest, 
so  the  word  signifies  ;  he  lakes  it  kindly,  as  if  it  were  done  to  hini- 
Belf,  and  he  would  have  us  to  take  the  comfort  of  it,  and  to  be  as 
well  pleased  as  ever  any  usurer  was  when  he  had  let  out  a  sum  of 
money  into  good  hands.  (2.)  A  verv  rich  recompciice  shall  be 
made  for  it;  he  will  pay  him  again,  in  temporal,  spiritual,  and 
eternal,  blessings.  Almsgiving  is  the  surest  and  safest  way  of 
thriving. 

18.  Chasten  thy  son  while  there  is  hope,  and  let 
not  thy  soul  spare  for  his  crying. 

Parents  are  here  cautioned  against  a  foolish  indulgence  of  their 
children,  that  are  untoward  and  viciously  inclined,  and  that  dis- 
cover such  an  ill  temper  of  mind  as  is  not  likely  to  be  cured  but  by 
severity. 

1.  Do  not  say,  that  it  is  all  in  good  time  to  correct  them  ;  no,  as 
soon  as  ever  there  appears  a  corrupt  disposition  in  them,  check  it 
immediately,  before  it  gets  head,  and  takes  roof,  and  is  hardened 
into  a  habit ;  Chasten  thy  sou  while  there  is  hope,  for,  perhaps,  if 
he  be  let  alone  a  while,  he  will  be  past  hope,  and  a  much  greater 
chastening  will  not  do  that  which  now  a  less  would  effect.     It  i« 


easiest  plucking  up  weeds  as  Eoon  as  Ihey  spring  up,  and  the  bullock 
that  is  designed  for  the  yoke  should  he  betimes  accustomed  to  it. 
2.  Do  not  say,  that  it  is  a  pity  to  correct  them,  and  that  because 
they  cry,  and  beg  to  be  forgiven,  yen  cannot  find  in  your  heart  to 
do  it;  if  the  |)ointv\ill  be  gained  «illiout  correction,  viell  an<lgood; 
but  if  you  find,  as  it  often  proves,  that  yiuir  forgiving  them  once, 
upon  a  dissembled  repentance,  and  promise  of  amendment,  does 
but  imboldeii  them  to  offend  again,  especially,  if  it  be  a  thing  that 
is  ill  itself  sinful,  as  l>ing,  swearing,  ribaldry,"  stealing,  or  the  like; 
in  such  a  case,  put  on  resolution,  and  let  not  thy  soul  spare  for  his 
crying.  It  is  better  that  he  should  cry  under  thy  nxl,  than  under 
the  sword  of  the  magistrate,  or,  w  liicli  is  more  fearful,  that  of  divine 
vengeance. 

19.  A  man  of  great  w)-ath  shall  suffer  punish- 
ment; for  if  ihou  deliver  /li 111,  yet  thou  must  do  it 
again. 

1.  As  we  read  this,  it  intimates,  in  short,  that  angry  men  never 
w  ant  woe  ;  those  that  are  of  strong,  or  rather  headstrong,  passions, 
commonly  bring  themselves,  and  their  families,  into  trouble  by  vex- 
atious suits  and  quarrels,  and  the  provocations  they  give;  they  are 
still  smarting,  in  one  instance  or  other,  for  their  uiigoverned  heats  ; 
and  if  their  friends  deliver  them  out  of  one  trouble,  they  will 
quickly  involve  themselves  in  another,  and  they  must  do  it  again; 
all  which  trouble  to  themselves  and  others  would  be  prevented  if 
they  would  mortify  their  passions,  and  get  the  rule  of  their  own 
spirits. 

2.  It  may  as  well  be  read.  He  that  is  of  great  tcrath,  meaning 
the  child  that  is  to  be  corrected,  and  is  impatient  of  rebuke,  cries, 
and  makes  a  noise,  even  that  wrath  of  his  against  the  rod  of  cor- 
rection deserves  to  be  punished ;  for  if  thou  deliver  him  for  the  sakfe 
of  that,  thou  wilt  be  forced  to  punish  him  so  much  the  more  the 
next  time.  A  stomachful,  high-s|)irited,  child,  must  be  subdued 
betimes,  or  it  w  ill  be  the  worse  for  it. 

20.  Hear  counsel,  and  receive  instruction,  that 
thou  mayest  be  wise  in  thj^  latter  end. 

Note,  1.  It  is  well  with  those  that  are  wise  in  their  latter  end, 
wise  for  their  latter  end,  for  their  future  state,  for  another  world, 
that  are  found  wise  when  liieir  latter  end  comes;  wise  virgins, 
wise  builders,  wise  stew ards  ;  that  are  wise  at  length,  and  under- 
stand the  things  that  belong  to  their  peace,  before  they  be  hid 
from  their  eyes.  A  carnal  worldling,  at  his  end,  shall  be  a  fool, 
(Jer.  17. 11.)  but  godliness  will  prove  wisdom  at  last. 

2.  Those  that  would  be  wise  in  titeir  latter  end  must  hear  coun- 
sel, and  receive  instruction,  in  their  beginnings  must  be  willing  to 
be  taught  and  ruled,  w  illing  to  be  advised  and  reproved,  when  they 
are  young.  Those  that  would  be  stored  in  winter  must  gather  in 
summer. 

21.  There  are  many  devices  in  a  man's  heart; 
nevertheless  the  counsel  of  the  Lord,  that  shall 
stand. 

Here  is,  1.  Men  profecting.  They  keep  their  designs  to  them 
selves,  but  they  cannot  hide  ihcm  from  God,  he  kno«s  the  many 
devices  that  arc  in  men's  hearts,  devices  against  his  counsel,  as 
those,  Ps.  2. 1 .  .  3.  IMicah,4.11.  devices  without  his  counsel,  uo 
regard  had  to  his  providence,  as  those,  James,  4.  13.  This  and  the 
other  they  will  do,  and  not  take  God  along  with  them;  devices 
unlike  God's  counsels  ;  men  are  wavering  in  their  devices,  and 
often  absurd  and  unjust,  but  God's  counsels  are  wise  and  holy, 
steady  and  uniform. 

2.  God  over-rulina'.  Various  men  have  various  designs,  accord- 
ing as  their  inclination  and  interest  leads  them,  but  the  counsel  of 
the  Lord,  that  shall  stand,  whatever  comes  of  the  devices  of  men. 
His  counsel  often  breaks  men's  measures,  and  baffles  their  devices; 
but  their  devices  cannot  in  the  least  alter  his  counsel,  or  disturb  the 
proceedings  of  it,  or  put  him  upon  new  counsels,  Isa.  14.  24. — 
40. 11.  What  a  check  does  this  give  to  politic,  designing,  men, 
who  think  they  can  outwit  all  mankind,  that  there  is  a  God  io 


PROViiKBS,  XIX. 


Miscellaneous  Maxims. 


heaveu,  that  laughs  at  tlicni!  Ps.  2.4.  Wliat  comfort  does  this 
speak  to  all  Gods  people,  Ihat  all  God's  purposes,  which,  we  aie 
sure,  are  right  an'!  good,  shall  be  accomplished  in  due  time! 

22.  The  'lesire  of  a  man  is  his  kindness:  and  a 
poor  man  is  better  than  a  liar. 

Note,  1.  The  honour  of  doing  good  is  what  we  mav  laudably  be 
ambitious  of.  It  cannot  bnt  be  the  desire  of  a  man,  if  he  have  an\ 
spark  of  virtue  in  him,  to  be  kind  ;  one  would  not  covet  an  estate 
for  any  thing  so  much  as  thereby  to  be  put  into  a  capacity  of 
relieving  the  ])oor,  and  obliging  our  friends. 

2.  It  is  far  better  to  have  a  heart  to  do  good,  and  want  abilitv  for 
it,  than  havealjility  for  it,  .ind  want  a  heart  to  it;  T/te  desire  nf  a 
man  to  be  kind,  and  charitnljle,  and  generous,  is  his  kindness,  and 
shall  be  so  construed  ;  both  God  and  man  will  accept  his  good-wiil, 
according  to  uliat  he  has,  and  will  not  expect  more.  A  poor  man, 
who  wishes  you  well,  but  can  promise  you  nothing,  because  he  has 
nothing  to  be  kind  with,  is  better  than  a  liar,  than  a  rich  man,  who 
makes  you  believe  he  will  do  mighty  things,  but,  when  it  comes  to 
the  setting  to,  will  do  nothing.  The  character  of  the  m«M  of  low 
degree,  that  they  are  vanity,  from  whom  nothing  is  expected,  is 
better  than  that  of  men  of  high  degree,  Ihat  they  are  a  lie,  thev 
deceive  those  whose  expectations  they  raised. 

23.  The  fear  of  the  Lord  tendeth  to  life:  and 
he  that  hath  it  shall  abide  satisfied;  he  shall  not 
be  visited  with  evil. 

See  what  they  get  by  it,  that  live  in  the  fear  of  God,  and  aJwavs 
make  conscience  of  their  duty  to  him. 

,1.  Safety:  They  shall  not  be  visited  nithevil;  they  may  be 
visited  with  sickness,  or  other  afflictions,  but  there  shall  be  no  evil 
in  them,  nothing  to  hurt  them,  because  nothing  to  separate  them 
from  the  love  of  God,  or  to  hurt  the  soul. 

2.  Satisfaction;  They  shall  abide  satisfied;  they  shall  have 
those  comforts  which  are  satisfying,  and  shall  have  a  constant 
contentment  and  complacency  in  them.  It  is  a  satisfaction  which 
will  abide,  whereas  all  the  satisfactions  of  sense  are  transient,  and 
soon  gone.  Satiir  pernoctabit,non  cubnhit  incoenatus — He  shall 
not  go  siipperless  to  bed;  he  shall  have  that  which  will  make  him 
easy,  and  be  an  entertainment  to  him  in  his  silent  and  solitary 
.■lOurs,  Ps.16.  6,7. 

3.  True  and  complete  happiness;  Serious  godliness  has  a  direct 
tendency  to  life,  to  all  good,  to  eternal  life ;  it  is  the  sure  and  readv 
way  to  it;  there  is  something  in  the  nature  of  it,  fiaing  men  fo' 
heaven,  and  so  leading  them  to  it. 

24.  A  slothful  man  hideth  his  hand  m  his  bosom, 
and  will  not  so  much  as  bring  it  to  his  mouth  agaii;' 

A  sluggard  is  here  exposed  as  a  fool,  for, 

1.  All  his  care  is  to  save  himself  from  'labour  and  cold.  Set 
his  posture  ;  He  hides  his  hand  in  his  bosom,  pretends  he  is  lame 
ami  cannot  work ;  his  hands  are  cold,  and  he  must  warm  them  in 
his  bosom;  and,  when  they  are  warm  there,  he  must  keep  them 
-o.  He  hugs  Inmself  ra  his  own  ease,  and  is  resolved  against  laboui 
and  hardship.  Let  those  work  that  love  it ;  for  his  part,  he  thinks 
ine^re  IS  no  such  fine  life  as  sitting  still  and  doing  nothing. 

-.  He  will  not  be  at  the  pains  to  feed  himself;  an  elegant  hyper- 
DOlc  ;  as  we  sav  A  man  is  so  lazy,  that  he  would  not  shake  fire  off 
him  ;  so  here.  He  cannot  find  in  his  heart  to  take  his  hand  out  of 
his  bosom,  no,  not  to  put  meat  into  his  own  mouth.  If  the  law  be 
tlm  str  Z  y  ".'"■";'.''"--  "'-t  not  eat,  he  will  ra,h:rs,Irv 
than  stir  :  thus  his  sin  is  his  punishment,  and  therefore  is  egregious 

25.  Smiteascori.er,  and  the  simple  will  beware: 
otid  reprove  one  that  hath  understanding,  and  he 
will  understand  knowledue.  * 

Note,  1.  The  punishment  of  scorners  will  be  a  ini.,n=  „t        j  » 
others.     When  'men  .re  so  hardened  in  .tkVZ7,  t'ZtTy 


will  not  Ihcniselves  be  wrought  upon  by  the  severe  methods  that 
are  used  to  reclaim  and  reform  them,  yet  such  methods  must 
be  used  for  the  sake  of  others,  that  they  may  hear  and  fear, 
Dcut.  ID.  20.  If  the  scorMe/- will  not  be  recovered  from  his  sin, 
the  disease  being  inveterate,  yet  the  simple  will  beware  of  venturing 
upon  the  sin  which  exposes  men  thus.  If  it  cure  not  the  infected, 
it  may  prtvoiit  the  s|)reading  of  the  infection. 

2.  The  reproof  of  wise  men  will  be  a  means  of  good  fo  them- 
selves; lliey  need  not  be  smitten;  a  word  to  the  wise  is  enough. 
Do  but  reprove  one  ihat  has  understanding,  and  he  will  so  far 
uiiderst:iiid  himself  and  his  own  interest,  that  he  will  understand 
knowledge  by  it,  and  not  miss  it  again,  through  ignorance  and 
inaflvertcnce,  when  once  he  has  been  told  of  it;  so  kindly  does  he 
take  reproof,  and  so  wisely  improve  it. 

20.  He  that  wasteth  Ids  father,  and  chaseth 
away  Itis  mother,  is  a  son  that  causeth  shame,  and 
bringetii  reproach. 

Here  is,  1.  The  sin  of  a  prodigal  son.  Beside  the  wrong  he 
does  to  himself,  he  is  injurious  to  his  good  parents,  and  basely 
ungrateful  to  them  that  were  the  instruments  of  his  being,  and  have 
taken  so  much  care  and  pains  about  him,  which  is  a  great  aggra- 
vation of  his  sin,  and  renders  it  exceeding  sinful  in  the  eyes  of  God 
and  man  ;  lie  wastes  his  father,  wastes  his  estate  which  he  should 
have  to  su|)|)ort  him  in  his  old  age,  wastes  his  spirits,  and  break.1 
his  heart,  and  brings  his  gray  head  icith  sorroto  to  the  grave.  He 
chases  away  his  mother,  alienates  her  affections  from  him,  which 
cannot  be  done  without  a  great  deal  of  regret  and  uneasiness  to  her; 
he  makes  her  weary  of  the  house,  with  his  rudeness  and  insolence, 
and  glad  to  retire  for  a  little  quietness ;  and,  when  he  has  spent  all, 
he  turns  her  out  of  doors. 

2.  The  shame  of  a  prodigal  son.  It  is  a  shame  to  himself  that 
he  should  be  so  brutish  and  unnatural ;  he  makes  himself  odious 
to  all  mankind.  It  is  a  shame  to  his  parents  and  family,  who  aro 
reflected  upon,  though  perhaps  without  just  cause,  for  teaching 
him  no  better,  or  being  some  way  wanting  to  him. 

27.  Cease,  my  son,  to  hear  the  instruction  that 
causeth  to  err  from  the  words  of  knowledge. 

This  is  a  good  caution  to  those  who  have  had  a  good  education, 
to  take  heed  of  hearkening  to  those  who,  underprelence  of  instruct- 
ing them,  draw  them  off  from  those  good  principles  under  the 
influence  of  which  they  were  trained  up.     Observe, 

1.  There  is  that  which  seems  designed  for  the  instruction,  but 
really  tends  to  the  rfestruction,  of  young  men.  The  factors  for  vice 
will  undertake  to  teach  them  free  thoughts  and  a  fashionable  con- 
versation ;  how  to  palliate  the  sins  they  have  a  mind  to,  and  stop 
the  mouth  of  their  own  consciences ;  how  to  get  clear  of  the  re- 
straints of  their  education,  and  to  set  up  for  wits  and  beaus.  This 
is  the  instruction  which  causes  to  err  from  the  forms  of  sound 
words,  which  should  be  held  fast  in  faith  and  love. 

2.  It  is  the  wisdom  of  young  men  to  turn  a  deaf  ear  fo  such  in- 
structions, as  the  adder  does  to  the  charms  that  are  designed  to 
insnare  her.  "  Dread  hearing  such  talk  as  tends  to  instil  loose 
principles  into  the  mind ;  and  if  thou  art  linked  in  with  such, 
break  off  from  them ;  thou  hast  heard  enough,  or  loo  much,  and 
therefore  hear  no  more,  of  the  evil  communication  which  corrupts 
good  manners." 

28.  An  ungodly  witness  scorneth  judgment:  and 
the  mouth  of  the  wicked  devoureth  iniquity. 

Here  is  a  description  of  the  worst  of  sinners,  whose  hearts  are 
fully  set  in  them  to  do  evil. 

1.  They  set  Ihat  at  defiance  which  would  deter  and  detain  them 
from  sin  ;  An  ungodly  witness  is  one  that  bears  false  witness  against 
his  neighbour,  and  will  forswear  himself  to  do  another  a  mischief, 
in  which  there  is  not  only  great  injustice,  but  great  impiety  ;  this 
is  one  of  the  worst  of  men.  Or,  An  ungodly  witness  is  one  thai 
profanely  and  atheislically  witnesses  against  religion  and  godline' 


PROVERBS,    XIX,  XX. 


Miscellaneous  Maxims 


hhose  instructions  seduce  from  the  iiorJs  oj  knnivkdye;  {v.  27.) 
well  a  one  scorns  jvdgjiuiitt,  laiif;lis  at  ll'.e  terrors  of  the  Lord, 
mocks  at  that  fear,  Job,  15.20.  'I'tll  liini  of  law  and  cciuity,  tliat 
the  scriptures  and  an  oath  are  sacrid  ihiiii^s,  ajid  not  Id  be  jested 
wilh,  that  tlierewiil  come  a  reckoning  da)' ;  lie  huighs  at  it  all, 
and  .scorns  to  heed  it. 

*2.  Thev  arc  grreedy,  and  glad  of  that  which  gives  them  an 
opportunity  to  sin;  The  moulk  of  the  wicked  eagerly  devours 
miquity,  drinks  it  in  like  water.  Job,  15.  IG. 

29.  Judgments  are  prepared  for  scorners,  and 
slri|)es  for  ihe  back  of  fools. 

Nole,  1.  Scorners  are  fools;  those  that  ridicule  things  sacred 
a!u)  serious,  do  but  make  themselves  ridiculous;  their  folly  skull 
be  manifest  wito  all  men. 

2.  Those  that  scorn  judgments  cannot  escape  them,  i'.28.  The 
iinlx'lief  of  man  shall  not  make  God's  threatenings  of  no  effect; 
they  that  devonr  iniqnily  swallosv  the  hook  with  the  bait.  The  civil 
magistrate  Uas  Judr/menls  prepared  for  scorners,  for,  otherwise,  he 
wonid  bear  the  sivord  in  vain;  but  if  he  be  remiss,  and  connive 
nt  sin,  yet  God's  judgraenls  slumber  not,  they  are  prepared, 
Matth.25.41, 

CHAP.  XX. 

mocker,  stroi 
and  Avhosoever  is  deceived  therebv  is  not 


l.^^^yiNE  is  a  mocker,  stronc;  diitik  is  ragins^ 
wise. 

Here  is,  1.  The  mischief  of  drunkenness;  Wine  is  a  mncher, 
ttrong  drink  is  raging ;  it  is  so  to  the  sinner  himself,  it  mocks  him, 
makes  a  fool  of  him,  promises  him  that  satisfaction  uhicii  it  can 
never  give  him  ;  it  smiles  upon  him  at  first,  but  at  the  last  it  bites; 
in  reflection  upon  it,  it  rages  in  his  conscience;  it  is  raging  in  the 
body,  puts  the  humours  into  a  ferment.  When  the  ivinc  is  in,  the 
ivit  is  ovf,  and  then  the  man,  according  as  his  natural  temper  is, 
either  mocks  like  a  fool,  or  rages  like  a  mad  man.  Drunkenness, 
ivhich  pretends  to  he  a  sociable  thing,  renders  men  unfit  for 
Bociety,  for  it  makes  them  abusive  with  their  tongues,  and 
outraaeous  in  their  passions,  c/i.23.29. 

2. The  folly  of  drunkards  is  easily  inferred  thence.  He  that  is 
deceived  thereby,  thai  suffers  himself  to  be  drawn  into  this  sin, 
when  he  is  so  ))lainly  warned  of  the  consequences  of  it,  is7iot  uise, 
he  shews  that  he  has  no  right  sense  or  consideration  of  things  ; 
and  not  only  so,  but  he  renders  himself  incapable  of  getting 
wisdom;  for  it  is  a  sin  that  infatuates  and  besots  men,  and  take- 
away their  heart.    A  drunkard  is  a  fool,  and  a  fool  he  is  like  to  be. 

2.  The  fear  of  a  king-  is  as  the  roaring  of  a  lion  : 
tt/ioso  provoketh  him  to  anger  sinneth  against  his 
own  soul. 

See  here,  1.  How  formidable  kings  are,  and  what  a  terror  they 
strike  upon  those  they  are  angry  with:  Theiryear,  with  wliicli 
('especially  when  they  are  absolute,  and  their  will  is  a  law)  they 
keep  their  subjects  in  awe,  is  as  the  roaring  of  a  lion,  which  is 
very  dreadful  to  the  creatures  he  preys  upon,  and  makes  them 
tremble,  so  that  they  cannot  escape  from  him.  Those  princes  thai 
rule  by  wisdom  and  love,  rule  like  God  himself,  and  bear  his 
image;  but  those  that  ride  merely  by  terror,  and  with  a  high 
hand,  do  but  rule  like  a  lion  in  the  forest,  with  a  brutal  power. 
Oderint,  dim  metuant — Let  them  hate,  provided  they  fear. 

2.  How  unwise  therefore  they  are  that  quarrel  with  them,  that 
are  angry  at  them,  and  so  provoke  them  to  anger;  they  sin  against 
their  oivn  lives ;  much  more  do  they  do  so  that  provoke  the  King 
of  kings  to  anger.  Nemo  me  impune  lacesset — No  one  shall 
[jrovoke  me  with  impunity. 

3.  It  is  an  honour  for  a  man  to  cease  from  strife: 
but  every  fool  will  be  meddling. 

This  is  designed  to  rectify  men's  mistakes  concerning  strife. 
l.iVIen  think  it  is  llieir  wisdom  to  engage  in  quarrels;  whereas 
it  is  the  greatest  folly  that  can  be.  He  thinks  himself  a  wise  man 


that  is  quick  in  resenting  affronts,  that  stands  upon  every  nicety 
of  honour  and  right,  and  will  not  abate  an  ace  of  either,  thaf 
prescribes,  and  imposes,  and  gives,  law,  to  every  body  ;  but  be 
that  thus  meddles  is  a  tool,  and  creates  a  great  ileal  of  needless 
vexat'.on  to  himself. 

2.  Men  think,  when  tliey  are  engaged  hi  quarrels,  that  it  would 
be  a  shame  to  them  to  go  back,  and  lot  fail  the  weapon;  whereas 
really  it  is  an  honour  for  a  man  to  cease  from  strife,  an  honour  to 
withdraw  an  action,  to  drop  a  coiihoversy,  to  forgive  an  injury, 
and  to  be  friends  with  those  that  we  have  fullcn  out  with.  It  is 
the  honour  of  a  man,  a  wise  man,  a  man  of  spirit,  to  shew  the 
command  he  has  of  himself,  by  ceasing  from  strife,  yielding,  and 
stoo|)ing,  and  receding  from  his  just  demands,  for  peace-sake,  as 
Abraham,   the  belter  man,  Gen.i:J.  0, 

4.  The  sluggard  ^vill  not  })lough  by  reason  of 
the   cold  ;  ihciefore  shall   he  beg  in  harvest,  and 


itave  iiotiiing. 

See  here  the  evil  of  slothfuhiess,  and  the  l"ve  of  ease. 

1.  It  kecjis  men  from  the  most  necessary  business,  from  plough- 
ing and  sowing  when  tlie  season  is;    The.   sluggard  has  groimd  to 
occupy,  and  has   ability   for   it,   he  can   plonsh,  but  he  will  not, 
some  excuse  or  other  be  has  to  shift  it  iff,  but  the  true  reason  is, 
it  is  cold  weather;  though   ploughing  time  is  not  in  the  depth  ol 
winter,  it  is  in  the  borders  of  winter,  w  hen  he  thinks  it  too  colA 
for  him  to  be  abroad.     Those  are  scandalously  sluggish,  who,  in 
the  way  of  their  business,  cannot  find  in  their  hearts  to  undergo 
so  little  toil  as  that  of  ploughing,  and  so  tittle  hardship  as  that  of 
a  cold  blast.     Thus  careless  are  many  in  the  afl'airs  of  their  souls  ; 
a  trifling  difHcnlty  will  frigliten   them  from   the  most  important 
duty  ;  but  good  soldiers  must  endure  hardness. 

2.  Thereby  it  deprives  them  of  the  most   necessary  supports  • 
They  that  will  not  plongh  in  seed-time,  cannot  expect  to  reap  ii 
harvest;  and  therefore  they  must  beg  their  bread  with  astonish 
ment,  when  the  diligent  are  bringing  home  their  sheaves  with  joj 
He  that  will  not  sninnit  to  the  labour  of   ploughing,  must  submii' 
to  the  shame  of  begging ;   they  shall  beg  in  harvest,  and  yet  hat^ 
nothing;  no,  not  then   when  there   is   most  vjlenty.     Though  i^ 
may  be  charity  to  relieve  sluggards,   yet  a   in.\n   may,  in  justice, 
nL>t   relieve  them,  they  deserve   to   be   left  to  .n'arve.     They  thav. 

!  would    not   pro\i(le  oil   in    their  vessels,  beggc'  >\  hen  the  bride, 
groom  came,  and  were  denied. 

•5.  Counsel  in  the  heart  of  man  is  llkt  Jeep  water; 
but  a  inan  of  understanding  will  dra^v  if  out. 

A  man's  wisdom  is  here  said  to  be  of  use  to  him,  for  the 
pumping  of  other  people,  and  diving  into  them  ; 

1.  To  get  the  knowledge  of  them.  Though  men's  counsels 
and  designs  are  ever  so  carefully  concealed  by  them,  so  that  they 
arc  ns  deep  u-aler  which  one  cannot  fathom;  yet  there  are  those 
who,  by  sly  insinuations,  and  questions  that  seem  foreign,  will 
get  out  of  them  both  what  they  have  done,  and  what  they  intend 
to  do.  Tiiose  therefore  who  would  keep  counsel,  must  not  onlv 
put  on  resolution,  bnl  stand  upon  llieir  guard. 

2.  To  get  knowledge  by  them.  Some  are  very  able  and  fit  to 
give  counsel,  have  an  excellent  faculty  of  cleaving  a  hair,  hitting 
the  joint  of  a  difficulty,  and  advising  pertinently;  but  they  are 
modest,  and  reserved,  and  not  communicative  ;  they  have  a  great 
deal  in  them,  but  it  is  loath  to  come  out ;  in  such  a  case,  a  man 
of  understanding  uill  draw  it  out,  as  wine  out  of  a  vessel.  We 
lose  the  benefit  wt  might  have  by  the  conversation  of  wise  men, 
for  want  of  the  art  of  being  inquisitive. 

G.  Most  men  will  proclaim  every  one  his  own 
goodness:  but  a  faithful  man  who  can  find  ■ 

Note,  1.  It  is  easy  to  find  those  that  will  pretend  to  be  nd 
and  li!)eral.  IMany  a  man  will  call  himself  a  man  of  mercy,  will 
boast  what  good  he  has  done,  pnd  wh;it  good  he  designs  to  do,  or, 
at  least,  what  an  nffection  he  has  to  we  -doing.  Most  meu  wiii 
Ualk  a  fr-'">i ''^''' "f  I'"-!' "'•"•■''- 


PROVERBS,  XX 


Justice  and  Purity, 


wiH  sound  a  trumpet  to  themselves,  as  the  Pharisees,  and,  what 
little  goodness  Ihey  have,  will  proclaim  it,  and  make  a  mighty 
matter  of  it. 

2.  But  it  is  hard  to  find  those  that  really  are  kind  and  hberal ; 
that  ha\e  done,  and  will  do,  more  tiian  either  they  speak  of,  or 
care  to  hear  sjuikcn  of;  that  will  be  a  true  friend  in  a  strait;  such 
a  one  as  one  may  trust  to  is  like  a  black  swan. 

7. The  ju8t  man  Avalketh  in  his  integrity:  his 
children  are  blessed  after  hini. 

It  is  here  observed,  to  the  honour  of  a  good  man, 

1.  That  he  does  well  for  himself ;  he  has  a  certain  rule,  which, 
with  an  even  steady  hand,  he  governs  himself  by  ;  He  walks  in  his 
interjrity,  he  keeps  a  good  conscience,  and  he  has  the  comfort  of 
it,  for  it  is  his  rejoicinr/.  He  is  not  liable  to  those  uneasinesses, 
either  in  contriving  what  he  shall  do,  or  reflecting  on  what  he  has 
done,  which  they  are  liable  to  that  walk  in  deceit. 

2.  That  he  does  well  for  his  family  ;  His  children  are  blessed 
after  him,  and  fare  the  better  for  his  sake;  God  has  mercy  in 
store  for  the  seed  of  the  faithful. 

8.  A  king-  that  sitteth  in  the  throne  of  judgment 
scattereth  away  all  evil  with  his  eyes. 

Here  is,  1.  The  character  of  a  good  governor;  He  is  a  hing 
that  deserves  to  be  called  so,  who  sits  in  the  throne,  not  as  a 
throne  of  honour,  to  take  his  ease,  and  take  state  upon  him,  and 
oblige  men  to  keep  their  distance,  but  as  a  throne  of  judgment, 
that  he  may  do  justice,  right  the  rnjured,  and  punish  the  injurious; 
that  makes  his  business  his  delight,  and  loves  no  pleasure  com- 
parably to  it  ;  that  does  not  devolve  the  whole  care  and  trouble 
upon  others,  but  takes  cognizance  of  affairs  himself,  and  sees  with 
his  own  eyes  as  much  as  may  be,  1  Kings,  10.  9. 

2.  The  happy  effect  of  a  good  government.  The  presence 
of  the  prince  goes  far  toward  the  putting  of  wickedness  out  of 
countenance ;  if  he  inspect  his  affairs  himself,  those  that  are 
employed  under  him  will  be  kept  in  awe,  and  restrained  from 
doing  wrong.  If  great  men  be  good  men,  and  will  use  their 
power  as  they  may  and  ought,  what  good  may  they  do,  and 
what  evil  may  they  prevent ! 

9.  Who  can  say,  I  have  made  my  heart  clean,  I 
am  pure  from  my  sin? 

This  question  is  not  only  a  challenge  to  any  man  in  the  world 
to  prove  himself  sinless,  whatever  he  pretends,  but  a  lamentation 
of  the  corruption  of  mankind,  even  that  which  remains  in  the 
best.     Alasl  Who  can  say,  "I  am  sinless?"     Observe, 

1.  Who  the  persons  are  that  arc  excluded  from  these  preten- 
sions;  all,  one  as  well  as  another.  Here,  in  this  imperfect  state, 
no  person  whatsoever  can  pretend  to  be  without  sin.  Adam  could 
say  so  in  innocency,  and  saints  can  say  so  in  heaven,  but  none  in 
this  life.  Those  that  think  themselves  as  good  as  they  should  be, 
cannot ;  nay,  and  those  that  are  really  good,  will  not,  dare  not, 
say  ttiis. 

2.  What  the  pretension  is  lliat  is  excluded.  We  cannot  say. 
We  Itave  made  our  hearts  clean ;  though  we  can  say,  through 
grace,  "We  are  cleaner  than  we  have  been,"  yet  we  cannot  say, 
"  We  are  clean  and  pure  from  all  remainders  of  sin  ;"  or,  though 
we  are  clean  from  the  gross  acts  of  sin,  yet  we  cannot  say,  "  Our 
hearts  are  clean ;"  or,  though  we  are  washed  and  cleansed,  yet 
we  cannot  say,  "We  ourselves  made  our  own  hearts  clean,"  it 
was  the  work  of  the  Spirit ;  or,  though  we  are  pure  from  the  sins 
of  many  others,  yet  we  cannot  say,  "We  are  pure fron  our  sin, 
the  sin  that  easily  besets  us,  the  body  of  death  which  Paul 
comj)lained  of,  Rom.  7. 24. 

10.  Divers  weights,  rwd  divers  measures,  both 
of  Ihem  are  alike  abomination  to  the  Lord. 

See  here,  l.Tlie  various  arts  of  deceiving  that  men  have;  all 
which  evils  the  love  of  money  is  the  root  of.  In  paying  and  re- 
ceiving money,  which  vv/m  then  commonly  done  by  the  scale,  they 


Iiad  divers  weights,  an  under-weight  for  what  they  paid,  and  an 
over-weight  for  what  they  received  ;  in  delivering  out,  and  taking 
in,  goods,  they  had  divers  measures,  a  scanty  measure  to  sell  by, 
and  a  large  measure  to  buy  by.  This  was  doing  wrong  with  plot 
and  contrivance,  and  under  colour  of  doing  right.  Under  these  is 
included  all  manner  of  fraud  and  deceit  in  commerce  and  trade. 

2.  The  displeasure  of  God  against  them;  whether  they  be 
about  the  money  or  the  goods  in  the  buyer,  or  in  the  seller,  they 
are  all  alike  an  abomination  to  the  Lord ;  he  will  not  prosper  the 
trade  that  is  thus  driven,  nor  bless  what  is  thus  got ;  he  hates 
those  that  thus  break  the  common  faith  by  which  justice  is 
maintained,  and  will  be  the  Avenger  of  all  such. 

11.  Even  a  child  is  known  by  his  doings, 
whether  his  work  be  pure,  and  whether  it  be  riglit. 

The  tree  is  known  by  its  fruits,  a  man  by  his  doings ;  even  a 
young  tree  by  its  first-fruits,  a  child  by  his  childish  things, 
lehether  his  work  be  clean  only,  appearing  good,  (the  word  is  used 
ch.  16.  2.)  or  whether  it  be  right,  really  good.     This  intimates, 

l.That  children  will  discover  themselves;  one  may  soon  sec 
what  their  temper  is,  and  which  way  their  inclination  leads  them, 
according  as  their  constitution  is.  Children  have  not  learned  the 
art  of  dissembling  and  concealing  their  bent,  as  grown  people  have. 

2.  That  parents  should  observe  their  children,  that  they  may 
discover  their  disposition  and  genius,  and  both  manage  them,  and 
dispose  of  them,  accordingly.  Drive  the  nail  that  will  go,  and 
draw  out  that  which  goes  amiss.  Wisdom  is  herein  profitable  to 
direct. 

12.  The  hearing  ear,  and  the  seeing  eye,  the 
LoPD  hath  made  even  both  of  them. 

N  ite,  I.God  is  the  God  of  nature,  and  all  the  powers  and 
faculties  of  nature  are  derived  from  him,  and  depend  upon  him, 
and  therefore  are  to  be  employed  for  him.  It  was  he  Ihnt  formed 
the  eye,  and  planted  the  ear,  (Ps.  94.  9.)  and  the  structure  of  both 
is  adniiral)le  ;  and  it  is  he  that  preserves  to  us  the  use  of  both  ;  to 
his  providence  we  owe  it  that  our  eyes  are  seeing  eves,  and  our 
ears  hearing  ears.  Hearing  and  seeing  are  the  learning  senses, 
and  we  must  particularly  own  God's  goodness  in  them. 

2.  God  is  the  God  of  grace;  it  is  he  that  gives  the  ear  that 
hears  God's  voice,  the  eye  that  sees  his  beauty,  for  it  is  he  that 
opens  the  understanding. 

13.  Love  not  sleep,  lest  thou  come  to  poverty; 
open  thine  eves,  and  thou  shall  be  satisfied  with 
bread. 

Note,  1.  Those  that  indulge  themselves  in  their  ease  may 
expect  to  want  necessaries,  which  should  have  been  gotten  by 
lionest  labour;  "Therefore,  though  thou  must  sleep,  (nature 
requires  it,)  yet  love  not  sleep,  as  those  do  that  hate  business., 
Love  not  sleep  for  its  own  sake,  but  only  as  it  fits  for  farther 
work.  Love  not  much  sleep,  but  rather  grudge  the  time  that  is 
spent  in  it,  and  wish  thou  couldcst  live  without  it,  that  thou 
niightest  always  be  employed  in  some  good  exercise."  We  nmst 
allow  it  to  our  bodies  as  men  allow  it  to  their  servants,  because 
they  cannot  help  it,  and  otherwise  they  shall  have  no  good  of 
them.  They  that  love  sleep  are  likely  to  come  to  poverty,  not 
only  because  they  lose  the  lime  they  spend  in  excess  of  sleej), 
but  because  they  contract  a  listless,  careless,  disposition,  and  are 
still  half  asleep,  never  well  awake. 

2.  Those  that  stir  up  themselves  to  their  business  may  expect 
to  have  conveniencics ;  "Open  thine  eyes,  awake,  and  shake  off 
sleep,  see  how  far  in  the  day  it  is,  how  thy  work  wants  thee,  and 
how  busy  others  are  about  thee  !  And  when  thou  art  awake,  look 
up,  look  to  tl'.ine  advantages,  and  do  not  let  slip  thine  opportu- 
nities ;  apply  Iby  mind  closely  to  thy  business,  and  be  in  care  about 
it.  It  is  the  easy  condition  of  a  great  advantage  ;  open  thine  eyes, 
and  thou  shalt  be  satisfied  with  bread;  if  thou  dost  not  grow  rir 
yet  thou  shall  have  enough  ;  and  tl'.at  is  as  good  as  a  feast." 


PROVERBS,  XX. 


Miscellaneous  Maxims. 


14.  It  is  naught,  it  is  naught,  saith  the  buyer : 
hut  when  he  is  gone  his  way,  then  he  boasteth. 

See  here,  1.  What  arts  men  use  to  get  a  pood  bar2;am,  and  to 
buy  cheap.  They  not  only  clieajien  carelessly,  as  if  they  had  no 
need,  no  mind,  for  the  cuniniodity,  when,  perhaps,  they  cannot 
go  without  it,  (there  may  be  priulence  in  that,)  hut  they  vilify 
and  run  down  that  which  yet  lluy  know  to  be  of  value  ;  Ihey 
cry,  "It  is  luiiu/ht,  it  is  naiifflit ;  it  has  this  and  the  other  fault, 
or  perhaps  may  have  ;  it  is  not  good  of  the  sort ;  and  it  is  too 
dear;  we  can  liave  better  and  cheaper  elsewhere  ;  or  have  bought 
better  and  cheaper."  This  is  the  common  way  of  dealing;  and 
after  all,  it  may  be,  thev  know  the  contrary  of  what  they  affirm  ; 
but  tlie  buyer  may  think  he  has  no  other  way  of  being  even  with 
the  seller,  who  (loes  as  extravagantly  commend  his  goods,  and 
jtistify  the  price  he  sets  on  them  ;  and  so  there  is  a  fault  on  both 
sides  ;  whereas  the  bargain  would  be  made  every  jot  as  well,  if 
both  buyer  and  seller  would  be  modest,  and  s))cak  as  they  think. 

2.  What  pride  and  pleasure  men  take  in  a  good  bargain,  when 
they  have  got  it,  though  therein  they  contradict  themselves,  and 
own  they  dissembled  when  they  were  driving  the  bargain  ;  when 
he  has  beaten  down  the  seller,  who  was  content  to  lower  his  price 
rather  than  lose  a  customer,  (as  many  poor  tradesmen  are  forced 
to  do,  small  profit  is  belter  than  none.)  then  he  goes  his  way, 
and  boasts  what  excellent  goods  he  has  got  at  liis  own  price, 
and  takes  if  as  an  affront  and  a  reflection  upon  his  Judgment  if 
any  body  disparages  his  bargain.  Perhaps  he  knew  the  worth  of 
the  goods  better  than  the  seller  himself  did,  and  knows  how  to 
get  a  great  deal  by  them.  See  how  apt  men  are  to  be  pleased 
with  their  gettings,  and  proud  of  their  tricks ;  whereas  a  fraud 
and  a  lie  are  what  a  man  ought  to  be  ashamed  of,  though  he  have 
gained  ever  so  much  by  them. 

15.  There  is  gold,  and  a  multitude  of  rubies: 
but  the  lips  of  knowledge  are  a  precious  jewel. 

The  lips  of  knowledge  (a  good  understanding  to  guide  the  lips, 
and  a  good  elocution  to  diffuse  the  knowledge)  are  tu  be  preferred 
far  before  gold,  and  pearl,  and  rubies  ;  for, 

1.  They  arc  more  rare  in  themselves,  more  scarce,  and  hard  to 
be  got.  There  is  (/old  in  many  a  man's  pocket,  that  has  no  grace 
in  bis  heart.  In  Solomon's  time  there  was  plenty  of  gold, 
(1  Kings,  10.21.)  and  abundance  of  rubies,  every  body  wore 
them,  they  were  to  be  bought  in  every  town  ;  but  wisdom  is  a 
rare  thing,  a  precious  jewel,  few  have  it  so  as  to  do  good  with  it, 
nor  is  it  to  be  purchased  of  the  merchants. 

2.  They  are  moie  enriching  to  us,  and  more  adornmg.  They 
make  us  rich  toward  God,  rich  in  good  works,  1  Tim.  2.  9, 10. 
Most  people  are  fond  of  gold,  and  a  ruby  or  two  will  not  serve, 
they  must  have  a  multitude  of  them,  a  cabinet  of  Jewels,  but  he 
that  has  the  lips  of  knowledge  despises  these,  because  he  knows 
OJid    possesses  better  things. 

10.  Take  his  garment  that  is  surety  for  a 
stranger:  and  take  a  pledge  of  him  for  a  strange 
woman. 

Two  sorts  of  persons  are  here  spoken  of,  that  are  ruining"  their 
own  estates,  and  will  be  beggars  shortly,  and  tlierefore  are  not  to 
be  trusted  without  good  securitv. 

1.  Those  that  will  be  bound  for  anv  body  that  will  ask  them, 
that  entangle  themselves  in  rash  suretiship,  to  oblige  their  idle 
cimipanions ;  they  will  break  at  last,  nay,  they  cannot  hold  out 
long ;  these  waste  by  wholesale. 

2.  Those  that  are  in  league  with  abandoned  women,  that  treat 
them,  and  court  them,  and  keep  company  with  them  ;  they  will 
be  begfgars  in  a  little  time,  never  give  them  credit  without  a  good 
jjawn.  Strange  women  have  strange  ways  of  impoverishing  men, 
to  enrich  themselves. 

17.  Bread  of  deceit  is  sweet  to  a  man;  but 
afterwards  his  mouth  shall  be  filled  with  gravel. 

VOL.  II.  130 


Note,  1.  Sin  may  be  pleasant  in  the  commission  ;  Bread  of 
deceit,  wealth  gotten  by  fraud,  by  Iving  and  oppression,  may  be 
sweet  too.  man,  and  the  more  sweet  for  its  being  ill-gotten  ;  such 
pleasure  does  the  carnal  mind  take  in  the  success  of  its  wicked 
Jirojecls.  All  the  pleasures  aiul  jMofits  of  sin  are  hrcud  of  deceit, 
thev  arc  stolen,  for  ihey  arc  forbidden  fruit,  and  llievwill  deceive 
men,  for  thev  are  not  what  they  ])romise.  For  a  lime,  however, 
they  are  rolled  under  the  tongue  as  a  sweet  morsel,  and  the  sinner 
blesses  himself  in  them. 

But,  2.  It  will  be  bitter  in  the  reflection.  Afterward,  the 
sinner's  mouth  shall  be  filled  icith  gravel;  when  his  conscience  is 
awakened,  when  he  sees  himself  cheated,  and  becomes  apprehen- 
sive of  the  wrath  of  God  against  him  for  this  sin,  how  painful 
and  uneasy  then  is  the  thought  of  it!  The  pleasures  of  sin  arc 
but  for  a  season,  and  are  succeeded  with  sorrows.  Some  nations 
have  punished  malefactors  by  mingling  gravel  with  their  bread. 

18.  Even/  purpose  is  established  by  counsel: 
and  with  good  advice  make  war. 

Note,  1.  It  is  good  in  every  tlimg  to  act  with  deliberation,  and 
to  consult  with  ourselves  at  least,  and,  in  matters  of  moment, 
with  our  friends  too,  before  we  determine,  but  especially  to  ask 
counsel  of  God,  and  beg  direction  from  him,  and  observe  the 
guidance  of  his  eve.  This  is  the  way  to  have  both  our  minds 
and  our  purposes  established,  and  to  succeed  well  in  our  affairs; 
whereas  what  in  done  hastdy  and  with  precipitation,  is  repented 
of  at  leisure.  Take  time,  and  you  will  have  done  the  sooner. 
Drliherandum  est  diu,  quad  slatuendum  est  semel — A  final 
decision  should  be  preceded  hy  mature  deliberation. 

2.  It  is  especially  our  wisdom  to  be  cautious  in  making  war; 
consider,  and  take  advice,  whether  the  war  should  be  I)egun  or 
no,  whether  it  be  Just,  whether  it  be  prudent,  whether  we  be  a 
match  for  the  enemy,  and  able  to  carry  it  on  when  it  is  too  late 
to  retreat;  (Luke,  14.  31.)  and,  when  it  is  begun,  how,  and  by 
what  arts,  it  may  be  prosecuted,  for  skill  is  as  necessary  as 
courage.  Going  to  law  is  a  kind  of  going  to  war,  and,  therefore, 
must  be  done  with  good  advice,  Prov.  25. 8.  The  rule  among 
the  Romans  was,  7;ec  sequi  bellum,  nee  fugere — neither  to  urge 
war,  nor  yet  to  shun  it. 

19.  He  that  goeth  about  as  a  tale-bearer 
revealeth  secrets:  therefore  meddle  not  with  him 
that  flattereth  with  his  lips. 

Two  sorts  of  people  are  dangerous  to  be  conversed  with. 

1.  Tale-bearers ;  though  they  are  commonly  flatterers,  and 
bv  speaking  fair  insinuate  themselves  into  men's  acquaintance. 
Those  are  unprincipled  peo])le,  that  go  about  carrying  stories, 
that  make  mischief  among  neighbours  and  relations,  that  sow  in 
the  minds  of  people  Jealousies  of  their  governors,  of  their 
ministers,  and  of  one  another,  that  reveal  secrets  which  (hey  are 
intrusted  with,  or  which,  by  unfair  means,  they  come  to  the 
knowledge  of;  or,  under  pretence  of  guessing  at  men's  thoughts 
and  intentions,  tell  that  of  them  which  is  really  false.  "Be  not 
familiar  with  such,  do  not  give  them  the  hearing  when  they  tell 
their  tales  and  reveal  secrets,  for  you  may  be  sure  that  they  will 
betray  your  secrets  too,  and  tell  tales  of  you. " 

2.  Flatterers,  for  they  are  comnionlv  tale-bearers.  If  a  man 
fawn  upon  you,  compliment  and  conmiend  you,  suspect  him  to 
have  some  design  upon  you,  and  stand  upon  your  guard  :  ha 
would  pick  that  out  of  you,  which  will  serve  him  to  make  a 
story  of  to  somebody  else,  to  vour  jirejudice  ;  therefore  meddle 
not  with  him  that  flatters  uitk  his  lips.  Those  too  dearly  love, 
and  too  dearlv  buy,  llieir  own  praise,  that  will  put  confidence  in 
a  man,  and  trust  him  with  a  secret  or  business,  because  he  speaks 
fairly  to  them. 

20.  Whoso  curseth  his  fatlier  or  his  mother,  his 

latup  shall  be  put  out  in  obscure  darkness. 

Here  is,  1.  An  undutifii'  child  become  very  wicked  by  degrees; 
he  began  with  despising  his  father  and  mother,  slighting  their 


PROVERBS.  XX. 


Miscellaneous  IViaxiiiis. 


rnsfriitlions,  disobeying  Iheir  comniaiuls,  and  ragmg  at  tlieir 
rebukes,  but  at  lengtli  he  arii\ es  at  such  a  pitch  of  iinpiidence  and 
iiiijiieU  as  to  curse  them,  to  give  tiicin  scurrilous  and  opprobrious 
l.-iiit;uag-o,  and  to  wish  iniscliief  to  lliem  who  were  the  instruments 
i;|'  Ills  being,  and  have  taken  so  much  care  and  pains  al)(>ut  him; 
and  this,  in  defiance  of  God  and  his  law,  which  has  made  this  a 
capital  criuie,  (Exod.  21. 17.  Matth.  15.  4.)  and  in  violation  of  all 
the  bonds  of  duty,  natural  affection,  and  gratitude. 

2.  An  undutiful  child  become  very  miserable  at  last;  His 
lamp  shall  he  put  out  in  obscure  darkness ;  all  his  honour  shall  be 
laid  in  the  dust,  and  he  shall  for  ever  lose  his  reputation  ;  let  him 
never  expect  any  peace  or  comfort  in  his  own  mind,  no,  nor  to 
prosper  in  this  world.  His  days  shall  be  shortened,  and  the  lamp 
of  his  life  extinguished,  according  to  the  reverse  of  the  promise 
ill  tile  fifth  commandment.  His  family  shall  be  cut  off,  and  his 
posterity  be  a  curse  to  him  ;  and  it  will  be  his  eternal  ruin,  the 
lamp  of  his  happiness  shall  be  put  out  in  the  blackness  of  darkness, 
BO  the  word  is,  even  that  which  is/or  ever,  Jude,  13.  Matth.  22. 13. 

21.  An  inheritance  may  he  gotten  hastily  at  the 
beginning;  buttheend  thefeof  shall  not  be  blessed. 

N\)te,  1.  It  is  possible  that  an  estate  may  be  suddenly  raised. 
There  are  tliose  who  will  be  rich,  by  right  or  wrong,  who  make  no 
conscience  of  what  they  say  or  do,  if  they  can  but  get  money  by  it, 
who,  when  it  is  in  their  power,  will  cheat  their  own  father,  and 
who  sordidly  spare  and  hoard  up  what  they  get,  grudging  them- 
selves and  their  families  food  convenient,  and  thinking  all  lost  but 
«hat  they  buy  land  with,  or  put  out  to  interest.  By  such  wavs 
as  these  a  man  may  grow  rich,  may  grow  very  rich,  in  a  little 
time,  at  his  first  setting  out. 

2.  An  estate  that  is  suddenly  raised  is  often  as  suddenly  ruined  ; 
it  was  raised  hastily,  but,  not  being  raised  honestly,  it  proves  soon 
ripe  and  soon  rotten,  the  end  thereof  shall  not  be  blessed  of  God, 
and,  if  he  do  not  bless  it,  it  can  neither  he  comfortable,  nor  of 
anv  continuance  ;  so  that  he  who  got  it,  at  the  end,  will  be  a 
fool.     He  had  better  have  taken  time,  and  built  firmly. 

22.  Say  not  thon,  I  will  recompense  evil ;    but 

wait  on  the  Lord,  and  he  shall  save  thee. 

Tlicy  that  live  in  this  world  must  expect  to  have  injuries  done 
iheni^  affronts  given  tkeni,  and  trouble  wrongfully  created  them, 
f<ir  we  dwell  among  briers.  Now  here  we  are  told  what  to  do 
when  we  have  wrong  done  lis; 

1.  We  must  not  avenge  ourselves,  no,  nor  so  much  as  think  of 
It,  or  design  it;  "Say  not  thou,  no  not  in  thy  heart,  I  will  recom- 
pense rvii  for  evil ;  <lo  not  please  thyself  with  the  thought  that 
some  lime  or  other  thou  shall  have  an  opportunity  of  being  quits 
will)  him.  Do  not  wish  revenge,  or  lio|)e  for  it,  much  less 
resoUe  upon  il,  no,  not  when  the  injury  is  fresh,  and  the  resent- 
ments of  it  most  deep.  Never  say  that  thou  wilt  do  a  thing 
which  thou  taiisl  not  in  faith  pray  to  God  to  assist  thee  in ;  and 
that  thou  canst  nut  do  in  meditating  revenge." 

2.  We  must  refer  ourselves  to  God,  and  leave  it  to  him  to  plead 
our  cause,  to  maintain  our  right,  and  reckon  with  those  that  do 
us  wrong,  in  such  a  wav  and  manner  as  he  thinks  fit,  and  in  his 
own  <iue  lime  ;  "  ]Vait  on  the  Lord,  attend  his  )>leasurc,  acquiesce 
III  Ills  will,  and  he  does  not  say  that  he  shall  punish  him  that  has 
injured  thee;  instead  of  desiring  that,  thou  must  forgive  him  and 
pray  for  him,  but  he  shall  save  thee,  and  that  is  enough.  He  will 
protect  thee,  so  that  thy  passing  by  one  injury  shall  not  (as  is  com- 
monly feared)  expose  thee  to  another  ;  nay,  he  will  recompense 
good  to  thee,  to  balance  thy  trouljle,  and  encourage  thy  patience," 
as  David  liojied,  when  Sliimei  cursed  him,  2SamriG.  12. 

23.  Divers  weiglits  are  an  abomination  unto  the 
Loud  ;  and  a  false  balance  is  not  good. 

This  is  to  tlie  same  purport  with  what  was  said  v.^0. 

1.  Il  is  here  repeated,  because  it  is  a  sin  that  God  doubly  hates; 
as  lying  (wbich  is  of  the  same  nature  with  this  sin)  is  mentioned 
Iwice   among   the    seven    things   that   God    bales,   ch. 6. 17,19. 


and  because,  probably,  it  was  a  sin  very  much  practised  p.t  thai 
time  in  Israel,  and  therefore  made  light  of,  as  if  Ihere  were  no 
harm  in  it,  under  pretence  that,  being  commonly  used,  there  was 
no  trading  without  it. 

2.  It  is  here  added,  A  false  balance  is  not  good;  to  intimate 
that  il  is  not  only  abominable  to  God,  but  unprofitable  to  the 
sinner  himself;  there  is  really  no  good  to  be  got  by  it,  no,  not  a 
good  bargain,  for  a  bargain  made  by  fraud  will  prove  a  losing 
bargain  in  the  end. 

24.  Man's  goings  are  of  the  Lord  ;  hovv  can  a 
man  then  understand  his  own  way? 

We  are  here  taught,  that,  in  all  our  affairs, 

1.  We  have  a  necessary  and  constant  dependence  tipon  God  ; 
all  our  natural  actions  depend  upon  his  providence,  all  our 
spiritual  actions  upon  his  grace.  The  best  man  is  no  better  than 
God  makes  him  ;  and  every  creature  is  that  to  us  which  it  is  the 
will  of  God  that  it  should  be.  Our  enterprises  succeed,  not  as 
we  desire  and  design,  but  as  God  directs  and  disposes.  The 
goings  even  of  a  strong  man,  so  the  word  signifies,  are  of  the 
Lord,  for  his  strength  is  weakness  without  God,  nor  is  the  battle 
always  to  the  strong. 

2.  We  have  no  foresight  of  future  events,  and  therefore  know 
not  how  to  forec.ast  for  them  ;  How  can  a  man  understand  his  own 
way?  How  can  he  tell  what  will  befall  him,  since  God's  counsels 
concerning  him  are  secret  ?  and  therefore  how  can  he  of  himself 
contrive  what  to  do,  without  divine  direction  ?  We  so  little 
understand  our  own  way,  that  we  know  not  what  is  good  for 
ourselves,  and  therefore  we  must  make  a  virtue  of  necessity,  and 
commit  our  way  unto  the  Lord,  in  whose  hand  it  is,  follow  the 
guidance,  and  submit  to  the  disposal,  of  Providence. 

25.  Jt  is  a  snare  to  ihe  man  lo/io  devoureth  tlicit 
tvliic/i  is  holy,  and  after  vows  to  make  inquiry. 

Two  things,  by  which  God  is  greatly  affronted,  men  are  here 
said  to  be  insnared  by,  and  entangled  not  only  in  guilt,  but  ia 
trouble  and  ruin  at  length. 

1.  Sacrilege;  men's  alienating  holy  things,  and  converting 
them  to  their  own  use,  which  is  here  called  devouring  them. 
What  is  devoted  any  way  to  the  service  and  honour  of  God, 
for  the  support  of  religion  and  divine  worship,  or  the  relief 
of  the  poor,  ought  to  be  conscientiously  pr-eserved  to  the 
purposes  designed  ;  and  those  that  directly  or  indirectly  embezzle 
them,  or  defeat  the  purpose  for  which  they  were  given,  will 
have  a  great  deal  to  answer  for;  Will  a  man  rob  God  in  tithes 
and  offerings  ?  Mai.  3. 8.  Those  that  hurry  over  religious  offices, 
(their  praying  and  preaching,)  and  huddle  them  up  in  haste,  as 
being  impatient  to  gel  done,  may  be  said  to  devour  that  which 
is  holy. 

2.  Covenant-breaking.  It  is  a  snare  to  a  man,  after  tie  has 
made  vows  to  God,  to  inquire  how  he  may  evade  them,  or  get 
them  dispensed  with,  and  to  contrive  excuses  for  the  violating  of 
them.  If  the  matter  of  them  was  doubtful,  and  the  expressions 
ambiguous,  that  was  his  fault,  he  should  have  made  them  with 
more  caution  and  consideration,  for  il  will  involve  his  conscience 
(if  it  be  tender)  in  great  perplexities,  il  he  be  to  inquire 
concerning  them  afterward  ;  (Eccl.  5  G.)  for  when  we  have 
opened  our  mouth  to  the  Lord,  it  is  too  late  to  think  of  going 
back,  Acts,  5.  4. 

26.  A  wise  king  scaltereth  the  wicked,  ind 
bringeth  the  wheel  over  them. 

See  here,  l.What  is  the  business  of  magistrates;  they  are  to 
be  a  terror  to  evil-doers.  Thev  must  scatter  the  xvickcd,  who  are 
linked  in  confederacies  to  assist  and  imboldcn  one  another  ill 
doing  mischief;  and  there  is  no  doing  this  but  by  bringing  the 
wheel  over  them,  putting  the  laws  in  execution  against  them, 
crushing  their  power,  and  quashing  their  projects.  Severity  mus> 
sometimes  be  used,  to  rid  the  country  of  those  that  are  openly 
Ticious  and  mischievous,  debauched  and  debauching. 


PROVERBS,  XX,  XXI. 


Miscellaneous  Maxima. 


2.  Whal  is  llie  qualification  of  magistrates,  whicli  is  necessary 
in  order  to  this;  llvey  have  need  to  lie  both  pious  and  prudent, 
for  it  is  the  wise  king,  that  is  both  religious  and  discreet,  that  is 
likely  to  effect  llie  suppression  of  vice  and  reformation  of  majiaers. 

27.  Tlie  spirit  of  man  is  the  candle  of  the  Lord, 
searching  all  the  inward  parts  of  the  belly. 

We  have  here  the  dignity  of  the  soul,  the  great  soul  of  man, 
that  ligiit  wiiich  lighleth  every  man. 

1.  It  IS  a  divine  light;  it  is  the  candle  of  the  Lord,  a  candle  of 
his  lighting,  for  it  is  the  inspiration  of  the  Almighty,  that  gives 
us  understanding,  lie  forms  the  spirit  of  man  within  him.  It  is 
after  the  image  of  God  that  man  is  cre.ated  in  knowledge.  Con- 
science, that  noble  faculty,  is  God's  deputy  in  the  soul ;  if  is  a 
candle  not  only  lighted  it/  him,  but  lighted /or  him.  The  Father 
of  spirits  is  therefore  called  the  Father  of  lights. 

2.  It  is  a  discovering  light.  By  the  help  of  reason  we  come  to 
know  men,  to  .judge  of  their  characters,  and  dive  into  their 
designs;  by  the  help  of  conscience  we  come  to  know  ourselves. 
The  spirit  of  a  man  has  a  self-consciousness;  (1  Cor.  2.11.)  it 
searches  into  the  dispositions  and  affections  of  the  soul,  praises 
what  is  good,  condemns  what  is  otiierwise,  and  judges  of  the 
thoughts  and  intents  of  the  heart.  This  is  the  office,  this  the 
power,  of  conscience,  which  we  are  therefore  concerned  to  get 
rightly  informed,  and  keep  void  of  offence. 

28.  Mercy  and  truth  preserve  the  king",  and  his 
throne  is  upholden  by  mercy. 

Here  is,  1.  The  virtues  of  a  good  king;  those  are  viercy  and 
truth,  especially  mercy,  for  that  is  mentioned  twice  here.  He 
must  be  strictly  faithful  to  his  word,  must  be  sincere,  and  abhor 
all  dissimulation,  must  religiously  discharge  all  the  trusts  reposed 
in  hint,  must  support  and  countenance  truth.  He  must  likewise 
rule  with  clemency,  and  by  all  acts  of  compassion  gain  the 
affections  of  his  people.  Mercy  and  truth  are  the  glories  of 
God's  throne,  and  kings  are  called  gods. 

2.  The  advantages  he  gahis  thereby.  These  virtues  will 
preserve  his  person,  and  support  his  government,  will  make  him 
easy  and  safe,  beloved  by  his  own  people,  and  feared  by  his 
enemies,  if  it  be  possible  that  he  should  have  any. 

29.  The  glory  of  young  men  is  their  strength: 
and  the  beauty  of  old  men  is  the  gray  head. 

This  shews  that  both  young  and  old  have  their  advantages, and 
therefore  must  each  of  them  be,  according  to  their  capacities, 
serviceable  to  the  public,  aiid  neither  of  them  despise  or  envy  the 
other. 

1.  Let  not  old  people  despise  the  young,  for  they  are  strong 
and  fit  for  action,  able  to  go  through  business,  and  I)rcak  through 
difficidties,  which  the  aged  and  weak  cannot  grapple  with.  The 
glory  of  young  men  is  their  strength,  provided  they  use  it  well,  (in 
the  service  of  God  and  their  country,  not  of  their  lusts,)  and  that 
they  be  not  proud  of  it,  nor  trust  to  it. 

2.  Let  not  young  people  despise  the  old,  for  they  are  grave, 
and  fit  for  counsel,  and  though  they  have  not  the  strength  that 
young  men  have,  yet  they  have  more  wisdom  and  experience. 
Juniores  ad  labores,  seniores  ad  honnres — Labour  is  for  the  young, 
honour  for  the  aged.  God  has  put  honour  upon  the  old  man;  for 
his  gray  head  is  his  beauty.    See  Dan, 7.  9. 

.30.  The  blueness  of  a  wound  cleanseth  away 
♦vil:  so  do  stripes  the  inward  parts  of  tiie  belly. 

Note,  1.  Many  need  severe  rebukes.  Some  children  arc  so 
(ibslinate,  that  their  parents  can  do  no  good  with  them  without 
sharp  correction  ;  some  criminals  must  feel  the  rigour  of  the  law 
aiid  public  Justice  ;  gentle  methods  will  not  work  upon  them  ;  they 
must  be  beaten  black  and  blue.  And  the  wise  God  sees  that  his 
own  children  sometimes  need  very  sharp  afflictions. 

2.  Severe  rebukes  sometimes  do  a  great  deal  of  good,  as 
corrosives  contribute  to  the  cure  of  a  wound,  eating  out  llic  jiroud 


flesh.    The  rod  drives  out  even  that  foolishness  wkich  was  bound 
up  in  the  heart,  and  cleanses  away  the  evil  there. 

3.  Frequently  those  that  most  need  severe  rebukes  can  worst 
bear  them.  Such  is  the  corruption  of  nature,  that  men  are  as 
loath  to  be  rebuked  sharply  for  their  sins  as  to  be  beaten  till  their 
bones  ache.  Correction  is  grievous  to  him  that  forsakes  the  way, 
and  yet  it  is  good  for  him,   lleb.  12.  1 1. 

CHAP.  XXI. 
1.  rr^HE    king's    heart    is    in    the    hand   of  the 
X     Lord,  as  the  rivers  of  water:  he  turnelh 
it  whithersoever  he  will. 

Note,  1.  Even  the  hearts  of  men  are  in  God's  hand,  and  not 
only  their  goings,  as  he  had  said,  cA.20.  24.  God  can  change 
men's  minds,  can,  by  a  powerful  insensible  operation  upon  their 
s-pirits,  turn  them  from  that  which  they  seemed  most  intent  upon, 
and  incline  them  to  that  which  they  seemed  most  averse  to,  as  the 
husbandman,  by  canals  ajid  gutters,  turns  the  water  through  his 
grounds  as  he  pleases,  which  does  not  alter  the  nature  of  the 
water,  or  put  any  force  upon  it,  any  more  than  God's  providence 
does  upon  the  native  freedom  of  man's  will,  but  directs  the  course 
of  it  to  serve  his  own  purpose. 

2.  Even  kings'  hearts  are  so,  notwithstanding  their  powers  and 
prerogatives,  as  much  as  the  hearts  of  common  persons.  The 
hearts  of  kings  are  unsearchable  to  us,  much  more  unmanageable 
by  us;  as  they  have  their  Arcana  imperii — Slate  secrets,  so  they 
have  the  prerogatives  of  their  crown,  but  the  great  God  has  them 
not  only  under  his  eye,  but  in  his  hand.  Kings  are  what  he 
makes  them.  Those  that  are  most  absolute  are  under  God's  go- 
vernment ;  he  puts  thingsinto  their  hearts,  Rev.  17. 17.  Ezra,  7.  27. 

2.  Every  way  of  a  man  is  right  in  his  own  eyes; 
but  the  LorjD  pondereth  the  hearts. 

Note,  1.  We  are  all  apt  to  be  partial  in  judging  of  ourselves  and 
our  own  actions,  and  to  think  too  favourably  of  our  own  character, 
as  if  there  were  nothing  amiss  in  it;  Every  nay  of  a  man,  even 
his  by-way,  is  right  in  his  own  eyes;  the  proud  heart  is  very 
ingenious  in  putting  a  fair  face  upon  a  foul  matter,  and  in  making 
that  appear  right  to  itself,  which  is  far  from  being  so,  to  stop  the 
mouth  of  conscience. 

2.  We  are  sure  that  the  judgment  of  God  concerning  us  is 
according  to  truth.  Whatever  our  judgment  is  concerning  our- 
selves, the  Lord  ponders  the  heart.  God  looks  at  the  heart,  and 
judges  of  men  according  to  that,  of  their  actions  according  to  their 
principles  and  intentions;  and  his  judgment  of  that  is  as  exact  as 
our's  is  of  that  which  we  ponder  most,  and  more  so ;  he  weighs  it 
in  an  unerring  balance,  c/i.l6.  2. 

3.  To  do  justice  atid  judgment  w  more  acceptable 
to  the  Lord  than  sacrifice. 

Here,  I.  It  is  implied  that  many  deceive  themselves  with  a 
conceit,  that,  if  they  offer  sacrifice,  that  will  excuse  them  from 
doing  justice,  and  procure  them  a  dispensation  for  their  unright- 
eousness ;  .and  this  makes  their  way  seem  right,  v.  2.  We  have, 
fasted,   Isa.  58.3.      I  have  peace-offerings  with  me,   Prov.  7.  14. 

2.  It  is  plainly  declared,  that  living  a  good  life,  doing  justly, 
and  loving  mercy,  are  more  pleasing  to  God  than  the  most  pom- 
pous and  expensive  instances  of  devotion ;  sacrifices  were  of  divine 
institution,  and  were  then  acceptable  to  God,  if  they  were  offeied 
in  faith,  and  with  repentance,  otherwise  not,  Isa. 1.11,  &c. 
But  moral  duties  were  preferred  before  them,  (1  Sam.  15.  22.) 
which  intimates  that  their  excellency  was  not  innate,  nor  the 
obligation  to  them  perpetual,  Micah, 6.6.  .8.  Miuh  of  religion 
lies  in  doing  judgment  and  justice,  from  a  principle  of  duty  lo 
God,  contempt  of  the  world,  and  love  to  our  neighbour  ;  and  this 
is  more  pleasing  to  God  than  ail  burnt-offerings  and  sacrifices, 
Mark,  12. 33. 

4.  An  high  look,  and  a  |n-ou(l  heart,  and  the 
ploughing  of  the  wicked,  is  sin. 


mOVKRBS,  XXI. 


Miscellaneous  Maxims. 


This  may  be  taken  as  shewing  us, 

1.  The  marks  of  a  wicked  man.  He  that  has  a  hicih  look  and  a 
proud  hi-arf,  that  carries  hiiDself  insolently  and  scornfuliv  toward 
both  God  and  man,  and  that  is  always  jjloiighlnji-  and  jdotting, 
designing  and  devising  some  miscliief  or  oilier,  lie  is  indeed  a 
wicked  man.  The  liylit  of  the  wicked  ?.s  sin.  Sin  is  the  pride, 
the  aiidnlioH,  the  (; lory  and  joy,  and  the  business,  of  wicked  men. 

2.  The  miseries  of  a  wicked  man.  His  raised  exi)ettations,  liis 
liigh  designs,  ami  most  elaborate  contrivances  and  projects,  are 
sin  to  him;  he  contracts  sui't  '"  Iheni,  and  so  prepares  trouble 
for  liimself.  The  very  bnsincss  of  all  kicked  men,  as  well  as  their 
pleasure,  is  nothing  bnt  sin.  So  Bishop  Patrick.  They  do  all  to 
serve  their  lasts,  and  have  no  regard  to  the  glory  of  God  in  it, 
and  therefore  their  plovghiny  is  ?ih,  and,  no  marvel,  when  tlieir 
sacrificing  is  so,  o/i.  15.0. 

5.  The  ihouijlits  of  the  diligent  tend  only  lo 
plenteonsuess ;  but  of  every  one  Ihal  is  hasty  only 
lo  want. 

Here  is,  1.  The  way  to  be  rich.  If  we  wonid  live  plentifully 
and  comfortably  in  the  world,  we  must  be  diligent  in  our  business, 
and  not  shrink  from  the  toil  and  trouble  of  it,  but  j)i'osecute  it 
closely,  improving  all  advantages  and  opportunities  for  it,  and 
doing  wiiat  we  do  with  all  our  might;  yet  we  must  not  be  hasty 
in  it,  nor  hurry  ourselves  and  others  with  it,  bnt  keep  doing  fair 
and  softly,  which,  we  say,  goes  far  in  a  day.  With  diligence  there 
iiiiisl  be  contrivance;  the  thou(/htsoi  the  diligent  are  as  necessary 
as  llie  hand  of  the  diligent.  Forecast  is  as  good  as  work.  Seest 
thou  a  man  thus  prudent  and  diligent}  He  will  have  enough  to 
live  on. 

2.  The  way  to  be  ])oor.  Those  that  are  hasty,  that  are  rash 
and  inconsiderate  in  their  affairs,  and  will  not  take  time  to  think, 
that  are  greedy  of  gain,  by  right  or  wrong,  and  make  iiaste  lo  be 
rich  by  unjust  practices,  or  unwise  projects,  they  are  in  the  ready 
road  to  poverty.  Their  thoughts  and  contrivances,  by  v\'hicli  they 
hope  to  raise  themselves,  will  ruin  them- 

6.  The  getting  of  treasufes  i)y  a  lying  tongue  is 
a  vanity  tossed  to  and  fro  of  them  that  seek  death. 

This  shews  the  folly  of  those  that  ho])e  to  enrich  themselves  by 
dishonest  practices,  by  oppressing  and  over-reaching  those  with 
whom  thev  deal,  by  false  witness-bearing,  or  by  fraudulent  con- 
tracts;  of  those  that  make  no  conscience  of  their  assertions  when 
Ihere  is  any  thing  to  be  got  bv  a  falsehood.  They  may  perhaps 
heap  up  treasures  by  these  means,  that  which  they  make  their 
treasure;  but, 

1.  They  will  not  meet  with  the  satisfaction  they  expect;  it  is 
a  vanity  tossed  to  and  fro;  it  will  be  disappointment  aiid  vexation 
of  si)irit  to  them;  they  will  not  have  the  comfort  of  it,  nor  can 
they  put  any  confidence  in  it,  but  will  be  perpetually  uneasy.  It 
will  be  tossed  to  and  fro  by  theJr  own  consciences,  and  by  the 
censures  of  men  ;   let  them  expect  to  be  in  a  constant  hurry. 

2.  Thev  will  meet  with  the  destruction  they  do  not  expect. 
While  they  are  seeking  wealth  by  such  unlawful  practices,  they 
are  really  seeking  death,  they  lay  themselves  open  to  the  envy 
and  ill  will  of  men  by  the  treasures  they  get,  and  to  the  wrath 
an<l  curse  of  God  by  the  lying  tongue  wherewith  they  get  them, 
which  he  will  make  to  fall  upon  themselves,  and  sink  them  to 
hell. 

7.  The  robbery  of  the  wicked  shall  destroy  them; 
because  they  refuse  to  do  judgment. 

See  here,  1.  The  nature  of  injustice.  Getting  money  by  lying 
(v.G.)  is  no  belter  than  downright  robbery.    Cheating  is  stealing; 

J'ou  had  as  good  pick  a  mans  pocket,  as  impose  upon  him  by  a 
ie,  in  making  a  bargain  which  he  had  no  fence  against  but  by  not 
believinsr  m>u  ;  and  it  will  be  no  excuse  from  the  guilt  of  robbery 
to  say  that  he  minht  choose  whether  he  would  believe  you,  for 
lt;al  is  a  dt  bl  we  should  owe  to  all  men. 

2.  The  cause  of  injustice.    Men  refuse  to  do  judgment, \\\c\'<f!\\\ 


not  render  to  all  their  due,  but  withhold  it,  and  omissions  make. 
way  for  C(«Hmissions  ;  they  come  at  lenslli  to  robbery  itself.  They 
thai  refuse  to  do  justice  will  choose  to  do  wrong. 

3.  The  effect  of  injustice;  it  will  return  upon  the  sinner's  own 
head.  The  robbery  of  the  wicked  will  tcrrifif  them,  so  some; 
their  consciences  will  be  filled  with  horror  and  amazement,  will 
cut  them,  will  saw  fhon  asunder,  so  others;  it  will  deslroij  them, 
here  and  for  ever,  therefore  he  had  said,   (u.G.)    Thry  seek  death. 

8.  The  way  of  man  is  fioward  and  strange  : 
but  as  for  the  ])ure,  his  work  is  right. 

This  shews,  that  as  men  are,  so  is  their  way. 

1.  Evil  men  have  evil  ways.  If  the  man  be  froward,  his  way 
also  is  strange  ;  and  this  is  the  way  of  most  men,  such  is  lh« 
general  corru|)tion  of  mankind.  They  are  all  (/one  aside; 
(I's.  11.  2,  3.)  all  flesh  have  perverted  their  way.  I?ut  the  froward 
man,  the  man  of  deceit,  that  acts  by  craft  and  trick  ni  all  he  does, 
his  wav  is  strange,  cdntrary  to  all  the  rules  of  honour  and  honesty; 
it  is  strange,  ior  you  know  not  where  to  find  hnii,  or  when  you 
have  him  ;  it  is  strange,  for  it  is  alienated  from  all  good,  and 
estranges  men  from  (iod  and  his  favour.  It  is  what  he  beholds 
afar  off,  and  so  do  all  honest  men. 

2.  Men  that  are  pure  are  proved  lo  be  such  by  their  work,  for 
il  is  right,  it  is  just  and  regular;  and  they  are  accepted  of  God, 
and  a|)proved  of  men.  The  way  of  mankind  in  their  apostacy  is 
froward  and  strange,  but  as  for  the  pure,  those  that  by  the  grace 
of  God  are  recovered  out  of  that  state,  of  which  there  is  here  and 
there  one,  their  work  is  right,  as  Noah's  was  in  the  old  world. 
Gen.  7.1. 

9.  //  is  belter  to  dwell  in  a  corner  of  the  house- 
lop,  tlian  with  a  brawling  woman  in  a  wide  house 

See  here,  1.  What  a  great  affliction  it  is  lo  a  man  to  have  a 
brawling,  scolding,  woman  to  iiis  wife  ;  who,  upon  every  occasion 
and  often  upon  no  occasion,  breaks  out  into  passion,  and  chides 
either  him  or  those  about  her,  is  fretful  to  herself,  and  furious  to 
her  children  and  servants,  and,  in  both,  vexatious  to  her  husband. 
If  a  man  has  a  wide  hcuse,  spacious  and  pompous,  this  will 
imbitler  the  comfort  e.f  it  lo  him;  a  honse  of  society,  so  the  word 
is,  in  which  a  man  may  be  sociable,  and  entertain  his  friends,  this 
will  make  both  him  and  his  house  unsociable,  and  unfit  for  the 
enjoyments  of  true  friendship.  It  makes  a  man  ashamed  of  his 
choice  and  his  management,  and  disturbs  company. 

2.  What  many  a  man  is  forced  to  do  under  such  an  affliction. 
He  cannot  keep  up  his  authority;  he  finds  it  to  no  purpose  to 
contradict  the  most  unreasonable  passion,  for  it  is  unruly,  and 
rages  so  much  the  more  ;  and  his  w  isdoni  and  grace  will  not  suffer 
him  to  render  railing  for  railing,  nor  his  conjugal  affection  to  use 
any  severity,  and  therefore  he  finds  it  his  best  way  to  retire  into  a 
corner  of  the  house-top,  and  sit  alone  there,  out  of  the  hearing  of 
her  clamour;  and,  if  he  employ  liimself  well  there,  as  he  may  do, 
it  is  the  wisest  course  he  can  take.  Belter  do  so,  than  quit  the 
house,  and  go  into  bad  company,-  for  diversion,  as  many,  who, 
like  Adam,  make  their  wife's  sin  the  excuse  of  their  own. 

10.  The  soul  of  the  wicked  desireth  evil:  his 
neighbour  findeth  no  favour  in  his  eyes. 

See  here  the  character  of  a  very  wicked  man. 

1.  The  strong  inclination  he  has  to  do  mischief;  His  very  soul 
desires  evil,  desires  that  evil  may  be  done,  and  that  he  may  have 
the  pleasure,  not  only  of  seeing  it,  but  of  having  a  hand  in  it ;  the 
root  of  wickedness  lies  in  the  soul  ;  the  desire  that  men  have  to 
do  evil,  that  is  the  lust  which  conceives  and  brings  forth  sin 

2.  The  strong  aversion  he  has  to  do  good  ;  His  neighhonr,  his 
friend,  his  nearest  relation, /(wr/s  no  favour  in  his  ryes,  cannot  gain 
from  him  the  least  kindness,  though  he  be  in  the  i;renlcst  need  of 
it.  And,  when  he  is  in  the  pursuit  of  the  evil  his  heart  is  so  much 
upon,  he  will  spare  no  man  that  stands  in  his  way;  his  next  neigh- 
bour shall  be  used  no  better  than  a  stranger,  than  an  enemy. 


PROVERBS,  XXI. 


Miscellaneous  Maxima. 


11.  Wiien  tlie  scorner  is  punished,  the  simple  is 
made  wise:  and  vheu  the  wise  is  instructed,  he 
receivcth  knowledge. 

This  we  had  bcforo,  (c/i.  M).'2o.)  and  it  shews,  that  there  are 
t\^'0  ways  by  which  llie  siiii|ih'  iniiy  he  made  wise. 

1.  liv  llie  iniiiisiinieiits  lliat  are  iiifhiled  on  tliosc  fliat  are 
inconi^ihlv  wicivcd.  Let  the  law  he  executed  upon  a  scorner,  and 
even  he  that  is  simple  will  he  awakened  and  alarmed  by  it,  and 
will  discern,  more  than  he  did,  the  evil  of  sin,  and  will  take 
warnin;^  by  it,  and  take  heed. 

2.  By  the  instructions  that  are  given  to  those  that  are  wise  and 
willing  to  be  taught ;  When  the  wise  is  instructed  by  the  preaching 
of  the  word,  he,  not  only  the  wise  himself,  but  the  simple,  that 
stands  by,  7'eceives  knowledr/e.  It  is  no  injustice  at  all  to  take  a 
good  lesson  to  ourselves  which  was  designed  for  another. 

12.  The  righteous  man  wisely  considereth  the 
house  of  the  wicked  :  but  God  overthrowelh  the 
wicked  for  their  wickedness. 

1.  As  we  read  this  verse,  it  shews  the  reason  why  good  men, 
when  they  come  to  understand  things  right,  will  not  envy  the  pros- 
perity of  evil-doers.  When  they  see  the  house  of  the  tcichcd,  how 
full  it  is,  perhaps,  of  all  the  good  things  of  this  life,  they  are  teni|)ted 
to  envy;  but  when  they  wiseli/  consider  it,  when  they  look  upon 
it  with  an  eye  of  faith,  when  they  see  God  overthrowing  the  wicked 
for  their  wichcdness,  that  there  is  a  curse  upon  thoir  habitation, 
which  will  certainly  be  the  ruin  of  it  ere  long,  they  see  more  reason 
to  despise  them,  or  pity  them,  than  to  fear  or  envy  them. 

2.  Some  give  another  sense  of  it;  The  riyhteons  man,  the  judge 
or  magistrate,  that  is  intrusted  with  the  execution  of  justice,  and 
the  preservation  of  the  public  peace,  examines  the  house  of  the 
wicked,  searches  it  for  arms,  or  for  stolen  goods,  makes  a  diligent 
inquiry  concerning  his  family,  and  the  characters  of  those  about 
him,  that  he  may  by  his  power  overthrow  the  wicked  for  their 
wickedness,  and  prevent  their  doing  any  further  mischief,  that  he 
may  fire  the  nests  where  the  birds  of  prey  are  harboured,  or  the 
unclean  birds. 

13.  Whoso  stoppeth  his  ears  at  the  cry  of  the 
poor,  he  also  shall  cry  himself,  but  shall  not  be  heard. 

Here  is  the  description  and  doom  of  an  uncharitable  man. 

1.  His  description;  He  stops  his  ears  at  the  cry  of  the  poor,  at 
the  cry  of  their  wants  and  miseries,  he  resolves  to  take  no  cogni- 
zance of  them  ;  at  the  cry  of  their  requests  and  supplications,  he 
resolves  he  will  not  so  much  as  give  them  the  hearing,  turns  them 
away  from  his  door,  and  forbids  Ihcm  to  come  near  him ;  or  if  he 
cannot  avoid  hearing  them,  he  will  not  heed  Iheni,  nor  be  moved 
by  their  complaints,  nor  be  prevailed  with  by  their  inqiortunities; 
he  shuts  V])  the  bowels  of  his  eompossioyi,  and  that  is  equivalent  to 
the  stopping  of  his  ears,   Acts,  7.  5". 

2.  His  doom  ;  He  shall  himself  be  reduced  to  straits,  which  will 
make  him  en/,  and  then  he  shall  not  be  heard.  Men  will  not  hear 
him,  but  reward  him  an  lie  has  rewarded  others.  God  will  not 
hear  him  ;  for  he  that  shewed  no  mercy  shall  have  judgment  with- 
out mercy;  (.Iani.2.  13.)  and  he  that  on  earth  denied  a  crumb  of 
bread,  in  hell  was  denied  a  drop  of  water.  God  will  be  deaf  to 
their  prayers  who  are  deaf  to  the  cries  of  the  poor,  which,  if  they 
be  not  heard  by  us,  will  be  heard  ar/ainst  us,   Exod.22.23. 

14.  A  gift  in  secret  pacifieth  anger:  and  a 
reward  in  the  bosom  strong  wrath. 

Here  is,  1.  The  power  that  is  commonly  found  to  be  in  gifts. 
Nothing  is  more  violent  than  anyer;  Oh  the  force  of  strong 
wrath!  And  yet  a  handsome  present,  prudently  managed,  will 
turn  away  some  men's  wrath,  when  it  seemed  implacable,  and 
discharge  the  keenest  and  most  passionate  resentments.  Covetous- 
n''ss  is  commonly  a  master-sin,  and  has  the  command  of  other 
lusts.  PecunicB  obediunt  omnia — Money  commands  all  things. 
Thus  Jacob  pacified  Esau,  and  Abigail  David. 


2.  The  policy  that  is  commonly  used  in  giving  a;id  receiving 

bribes;  it  must  be  a  gift  in  secret,  and  a  reward  in  the  bosom  ; 
for  he  that  takes  it  would  not  be  thought  to  covet  it,  nor  known 
to  receive  it,  nor  would  he  willingly  be  beiioidcn  to  him  wiiom 
he  has  been  offended  with;  but  if  it  be  done  privately  all  is  well. 
No  man  should  be  too  open  in  giving  any  gift,  nor  boast  of  the 
presents  he  scuds;  but  if  it  be  a  bribe  to  pervert  justice,  that  is 
so  scandalous,  that  those  who  are  fond  of  it  are  ashamed  of  it. 

15.  It  is  joy  to  the  just  to  do  judgment:  but 
destruction  shall  he  to  tiie  workers  of  iniquity. 

Note,  1.  It  is  a  pleasure  and  satisfaction  to  good  men,  both  to 
see  justice  administered  by  the  government  they  Hve  under,  right 
takmg  place,  and  iniquity  suppressed,  and  also  to  practise  it 
themselves,  according  as  their  sjdiere  is.  They  not  only  do  justice, 
but  do  it  with  pleasure  ;  not  only  for  fear  of  shame,  but  for  love 
of  virtue. 

2.  It  is  a  terror  to  wicked  men  to  see  the  laws  put  in  execution 
against  vice  and  profaneness;  it  is  destruction  to  them;  as  it  is 
also  a  vexation  to  them  to  be  forced,  either  for  the  support  of 
their  credit,  or  for  fear  of  punishment,  to  do  judgment  themselves. 
Or,  if  we  take  it  as  we  read  it,  the  meaning  is;  There  is  true 
pleasure  in  the  ])ractice  of  religion,  but  certain  destruction  at  the 
end  of  all  vicious  courses. 

16.  The  man  that  wandereth  out  of  the  way  of 
understanding  shall  remain  in  the  congregation  of 
the  dead. 

Here  is,  1.  The  sinner  upon  his  ramble  ;  He  wanders  out  of  the 
way  of  viiderstanding,  and  when  once  he  has  left  that  good  way, 
he  wanders  endlessly.  The  way  of  religion  is  the  way  of  under- 
standing;  those  that  are  not  truly  pious  are  not  truly  intelligent: 
those  that  wander  out  of  this  way  break  the  hedge  which  God 
has  set,  and  follow  the  conduct  of  the  world  and  the  flesh;  and 
they  go  astray  like  lost  sheep. 

2.  The  sinner  at  his  rest,  or  rather  his  ruin;  He  shall  remain 
(qy-iescet — he  shall  rest,  but  not  in  pace — in  peace)  in  th'i  congre- 
gation of  the  giants,  the  sinners  of  the  old  world  that  were  swept 
away  by  the  deluge;  to  that  destruction  the  damnation  of  sinners 
is  compared,  as  sometimes  to  the  destruction  of  Sodom,  when 
they  are  said  to  have  their  portion  in  fire  and  brimstone.  Or  in 
the  congregation  of  the  damned  that  are  under  the  power  of  the 
second  death.  There  is  a  vast  congregation  of  damned  sinners, 
bound  in  bundles  for  the  fire,  and  in  that  they  shall  remain, 
remain  for  ever,  who  are  shut  out  from  the  congregation  of  the 
righteous.  He  that  forsakes  the  way  to  heaven,  if  he  return  not 
to  it,  will  certainly  sink  into  the  depths  of  hell. 

17.  He  that  loveth  pleasure  shall  be  a  poor  man  : 
he  that  loveth  wine  and  oil  shall  not  be  rich. 

Here  is  an  argument  against  a  voluptuous,  luxurious,  life,  taken 
from  the  ruin  it  brings  upon  men's  temporal  interests.     Here  is, 

1.  The  description  of  an  epicure;  He  loves  pleasure.  (Jod 
allows  us  to  use  the  delights  of  sense  soberly  and  temperately,  wine 
to  make  glad  the  heart,  and  put  vigour  into  the  si)irits,  and  oil  to 
make  tke  face  to  shine,  and  beautify  the  countenance  ;  but  he  that 
loves  these,  that  sets  his  heart  upon  them,  covets  them  earnestly, 
is  solicitous  to  have  all  the  delights  of  sense  wound  up  to  the 
height  of  pleasurableness,  is  impatient  of  every  thing  that  crosses 
him  in  his  pleasures,  relishes  these  as  the  best  pleasures,  and  has 
his  mouth  by  them  put  out  of  taste  for  spiritual  delights,  he  is  an 
epicure,  2  Tim.  3.  4. 

2.  The  punishment  of  an  epicure  in  this  world;  He  shall  be  a 
poor  matt;  for  the  lusts  of  sensuality  are  not  maintained  but  at  a 
great  expence;  and  there  are  instances  of  those  who  want  neces- 
saries, and  live  upon  alms,  who  once  could  not  live  without 
dainties  and  varieties.     Many  a  beau  becomes  a  beggar. 

18.  The  wicked  shall  be  a  ransom  for  the 
righteous,  and  the  transgressor  for  the  upright. 


PROVERBS.  XXI. 


Miscellaneous  Maxims. 


This  intimates, 

1.  What  should  be  done  bv  the  justice  of  men;  The  wicked, 
that  are  the  troublers  of  a  land,  ought  to  be  punished,  for  the 
preventing  and  turning  awav  of  those  national  juilgnients  which 
otlierwise  will  be  inflicted,  and  in  which  even  the  righteous  are 
many  times  involved.  Thus,  when  Achan  was  stoned,  he  was  a 
ransom  for  fAe  camp  of  riffhteovs  Israel;  and  the  seven  sons  of 
Said,  when  they  were  hanged,  were  a  ransom  for  the  kingdom  of 
rightenns  David. 

2.  What  is  often  done  by  the  providence  of  God  ;  The  righteovs 
is  delivered  out  of  trouble,  and  the  nicked  comes  in  his  stead,  and 
so  seems  as  if  he  were  a  ransom  for  him,  c/t.11.8.  God  will 
rather  leave  many  wicked  people  to  be  cut  off  than  abandon  his 
own  people.     I  will  give  men  for  thee,  Isa.  43.  3,  4. 

19.  Jt  ?5  l)etter  to  dwell  in  the  wilderness,  than 
with  a  contentious  and  an  an2;rv  woman. 

Note,  1.  Unbridled  passions  imbitter  and  spoil  the  comfort  of 
all  relations.  A  peevish  angry  wife  makes  her  husband's  life 
uneasv,  to  whom  she  should  be  a  comfort  and  a  meet  help.  Those 
cannot  dwell  in  peace  and  happiness  that  cannot  dwell  in  peace 
and  love.  Even  those  that  are  one  flesh,  if  they  be  not  withal 
one  spirit,  have  no  joy  of  their  union. 

2.  It  is  better  to  have  no  conipanv  than  bad  company.  The 
wife  of  tbv  covenant  is  ihv  companion,  and  yet  if  she  be  peevish 
and  provoking,  it  is  better  In  duell  in  a  solitary  wilderness, 
exposed  to  wind  and  weather,  than  in  company  with  her.  A  man 
may  better  enjoy  God  and  himself  in  a  wilderness  than  among 
tpiarrelsome  relations  and  neighbours.     Seer. 9. 

20.  There  is  a  tfeasure  to  be  desired  and  oil 
in  the  dwelling  of  the  wise;  but  a  foolish  man 
spendeth  it  up. 

Note,  1.  Those  that  are  wise  will  increase  what  they  have,  and 
live  plentifully;  their  wisdom  will  teach  them  to  proportion  their 
expences  to  their  income,  and  to  lay  up  for  hereafter ;  so  that  there 
is  a  treasure  of  things  to  be  desired,  and  as  much  as  needs  be 
desired,  a  good  stock  of  all  things  convenient,  laid  up  in  season, 
and  particularly  of  oil,  one  of  the  staple  commodities  of  Canaan, 
Dent.  8.8.  This  is  in  the  habitation,  or  cottage,  of  the  wise; 
and  it  is  better  to  have  an  old-fashioned  house,  and  have  it  well- 
furnished,  than  a  fine  modern  one,  ill-kept.  God  blesses  the 
endeavours  of  the  wise,  and  then  their  houses  are  replenished. 

2.  Those  that  are  foolish  will  mispend  what  they  have,  upon 
their  lusts,  and  so  bring  the  stock  they  had,  to  nothing.  Those 
manage  themselves  ill,  that  are  in  haste  to  spend  what  they  have, 
but  not  in  care  which  way  to  get  more.  Foolish  children  spend 
what  their  wise  parents  had  laid  up;  one  sinner  destroys  much 
good,  as  the  prodigal  son. 

21.  He  that  followeth  after  righteousness  and 
mercy,  findeth  life,  righteousness,  and  honour. 

See  here,  1.  What  it  is  to  make  religion  our  business;  it  is  to 
folium  after  righteousness  and  mercy ;  not  to  content  ourselves 
with  easy  performances,  but  to  do  our  dutv  with  the  utmost  care 
and  pains,  as  those  that  are  pressing  forward,  and  in  fear  of  com- 
ing short;  we  must  both  do  justly,  and  love  mercy,  and  proceed 
and  persevere  therein  ;  and  though  we  cannot  attain  to  perfection, 
jet  it  will  be  a  comfort  to  us  if  we  aim  at  it,  and  follow  after  it. 

2.  What  will  be  the  advantasje  of  doing  so;  Those  that  do 
follow  after  righteousness,  shall  find  righteousness ;  God  will  give 
them  grace  to  do  good,  and  ihey  shall  have  the  pleasure  and 
comfort  of  it;  they  that  make  conscience  of  beinj  just  to  others, 
shall  be  justly  dealt  with  by  others,  and  others  sliall  be  kind  to 
them.  The  Jews  followed  offer  righlenusness,  and  did  not  find  it, 
because  they  sought  amiss,  Rom.  9.  31.  Otherwise,  Seek  and 
you  shall  find,  and  with  it  sliall  find  both  life  and  honour, 
everlasting  life  and  honour,  the  croicji  of  righteousness. 

22.  A  wise  via7i  scaltth  the  city  of  the  mighty. 


and  casteth  down  ihe  strength  of  the  confidence 
thereof. 

Note,  1.  Those  that  have  power  are  apt  to  promise  themselveg 
great  things  from  their  power.  The  city  of  the  mighty  thinks 
itself  im|>regnable,  and  therefore  its  strength  is  the  confidence 
thereof,  what  it  boasts  of,  and  trusts  in,  bidding  defiance  to  danger. 

2.  Those  that  have  wisdom,  though  they  are  so  modest  as  not  to 
promise  much,  often  perform  great  things,  even  against  those  that 
are  so  confident  of  their  strength,  by  their  wisdom.  Good 
conduct  will  go  far  even  against  force;  and  a  stratagem,  well- 
managed,  may  effectually  scale  the  city  of  the  mighty,  and  cast 
doicn  the  strength  it  had  such  a  confidence  in.  A  wise  man  will 
gain  upon  the  affections  of  people,  and  conquer  them  by  strength 
of  reason,  which  is  a  more  noble  conquest  than  that  bv  strength 
of  arms.  They  that  understand  their  interest  will  willingly  submit 
themselves  to  a  wise  and  good  man,  and  the  strongest  walls  shall 
not  hold  out  against  \\\vi\. 

2.3.  Whoso  keepeth  his  mouth  and  his  tongue 
keepeth  his  soul  from  troubles. 

Note,  1.  It  is  our  great  concern  to  keep  our  soul  from  straits, 
from  being  eutanglcd  in  snares  and  perplexities,  and  disquieted 
with  troubles,  that  we  may  preserve  the  possession  and  enjoyment 
of  ourselves,  and  our  souls  may  be  in  frame  for  the  service  of  God. 

2.  Those  that  would  keep  their  souls,  must  keep  a  watch  before 
the  door  of  their  lips,  must  keej)  the  mouth  by  temperance,  that  no 
forbidden  fruit  go  into  it,  no  stolen  waters,  that  nothing  be  eaten 
or  drunk  to  excess  ;  they  must  keep  the  tongue  also,  that  no  for- 
bidden word  so  out  of  Ihe  door  of  the  lips,  no  corrupt  communica- 
tion. By  a  constant  watchfulness  over  our  words,  we  shall  prevent 
abundance  of  mischiefs  which  an  ungoverned  tongue  runs  men 
into.  Keep  thy  heart,  and  that  will  keep  thy  tongue  from  sin; 
keep  thy  tongue,  and  that  will  keep  th^  heart  from  trouble. 

24.  Protid  and  haugbty  scorner  is  his  name, 
who  dealeth  in  proud  wrath. 

See  here  the  mischief  of  pride  and  haughtiness. 

1 .  It  exposes  men  to  sin,  it  makes  them  passionate,  and  kindles 
in  them  the  fire  of  proud  wrath;  they  are  continually  dealing  in 
it,  as  if  it  were  their  trade  to  be  angry,  and  they  had  nothing  so 
much  to  do  as  to  barter  passions,  and  exchange  bitter  words. 
Most  of  the  wrath  that  inflames  the  spirits  and  societies  of  rnen, 
is  proud  wrath.  Men  cannot  bear  the  least  slight,  nor  in  any  thing 
to  be  crossed  or  contradicted,  but  they  are  out  of  humour,  and  in 
a  heat,  immediately.  It  likewise  makes  them  scornful  when  they 
are  angry,  very  abusive  with  their  tongues,  insolent  toward  those 
above  them,  and  imperious  toward  all  about  them  ;  only  by  pride 
conies  all  this. 

2.  It  exposes  men  to  shame ;  they  get  a  bad  name  by  it,  and 
every  one  calls  them  proud  and  haughty  scorners,  and  therefore 
no  body  cares  for  having  any  thing  to  do  with  them.  If  men 
would  but  consult  their  reputation  a  little,  and  the  credit  of  their 
profession,  which  suffers  with  it,  they  would  not  indulge  their 
pride  and  passion  as  they  do. 

25.  The  desire  of  the  slothful  killeth  him ;  for 
his  hands  refuse  to  labour.  26.  He  coveteth 
greedily  all  the  day  long:  but  the  righteous  giveth 
and  spareth  not. 

Here  is,  1.  The  miseries  of  the  slothful,  whose  hands  refuse  to 
labour  in  an  honest  calling,  bv  which  they  might  get  an  honest 
livelihood  ;  they  are  as  fit  for  labour  as  other  men,  and  business 
offers  itself,  to  which  they  might  lay  their  hands,  and  apply  their 
minds,  but  they  will  not;  herein  they  fondly  think  they  do  well 
for  themselves;  (see  ch.  20.  16.)  Soul,  take  thine  ease  ;  but  really 
they  arc  enemies  to  themselves;  for,  beside  that  their  slotlifiilncss 
starves  them,  depriving  I  hem  of  their  necessary  supports,  their  de. 


PROVERBS.  XXI,  XXII. 


M iscc'llaneoiis  Maxims 


sire3  at  the  same  lime  stab  Iheni ;  Ihoiigli  Iheir  hands  refuse  to 
labour,  Iheir  iiearts  cease  not  to  covet  riches,  and  pleasures,  and 
honours,  which  vet  cannot  be  oblained  without  hibour ;  their 
desires  are  iuipeluous  and  insalinliie,  they  covet  r/ierditi/  all  t ha 
day  long,  and  crv,  Give,  r/ivc;  they  expect  every  hody  shoidd  do 
for  them,  though  ihcy  will  do  nolhins"  lor  themselves,  nnieh  lees 
for  any  hody  else  ;  now  tliese  desires  kill  tlirm,  they  are  a  perpetual 
vexation  to  them,  fret  lliem  to  death,  and,  perhaps,  put  llieni  upon 
such  dangerous  courses,  for  the  satisfxing  <if  their  craving  lusts,  as 
hasten  them  to  an  untimely  end.  INIany  (hat  nuist  have  nionev, 
with  which  to  make  provision  for  the  flesh,  and  woidd  not  be  at 
the  pains  to  get  it  honestiv,  have  turned  highwaymen,  and  that 
has  Itilled  them.  Those  tluit  are  slothful  in  the  affairs  of  their 
souls,  and  yet  have  desires  toward  that  which  would  he  the  haj)- 
piness  of  their  souls,  those  desires  kill  them,  will  aggravate  their 
condemnation,  and  l)e  witnesses  against  them,  that  they  were 
convinced  of  tlie  worth  of  spiritual  blessings,  but  refused  to  be  at 
the  pains  that  arc  necessary  to  the  obtaining  of  them. 

2.  The  honours  of  tlie  honest  and  diligent.  The  righieous  and 
industrious  have  their  desires  satisfied,  and  enjoy  not  only  that 
satisfaction,  but  the  further  satisfaction  of  doing  good  to  others. 
The  slothful  are  always  craving,  and  gaping  to  receive,  but  the 
riffhteoiis  are  always  full,  and  contriving  to  give;  and  it  is  more 
blessed  to  give  than  to  receive.  They  give,  and  spare  not;  give 
liherallv,  and  upbraid  not,-  they  give  a  portion  to  seven,  and  also 
to  eight,  and  do  not  spare  for  fear  of  wanting. 

27.  The  sacrifice  of  the  wicked  is  abomination: 
how  much  more,  iche7i  he  bringeth  it  with  a  wicked 
mind ! 

Sacrifices  were  of  divine  inslilulion,  and,  wheii  (hey  were  offered 
in  failh,  and  wilh  repentance  and  reformation,  God  vi-as  greatly 
honoured  bv  them,  and  well-pleased  in  them ;  but  they  wert 
often  not  only  unacceptable,  but  an  abomination,  to  God,  and  he 
declared  so;  which  was  an  indication,  both  that  they  were  not 
required  for  their  own  sakes,  and  that  there  were  better  things, 
and  more  effectual,  in  reserve,  when  sacrifice  and  offering  should 
be  done  away.     They  were  an  abomination, 

1.  When  they  were  brought  by  wicked  men,  who  did  not, 
according  to  the  true  intent  and  meaning  of  sacrificing,  repent  of 
their  sins,  mortify  their  lusts,  and  amend  their  lives.  Cain  brought 
his  offering.  Even  wicked  men  niav  be  found  in  the  external 
performances  of  religious  worship;  they  can  freelv  give  God  their 
beasts,  their  lips,  their  knees,  who  would  not  give  liini  their  hearts ; 
the  Pharisees  gave  alms.  But  when  the  person  is  an  abomination, 
as  every  wicked  man  is  to  God,  the  performance  cannot  but  be  so  ; 
even  when  lie  brings  it  diligently ;  so  some  read  the  latter  ])art  of 
the  verse.  Though  their  offerings  are  continually  before  God, 
(Ps.  50.8.")  tliey  are  an  abomination  to  hini. 

2.  Much  more  7chen  they  were  brought  wilh  niched  winds, 
when  their  sacrifices  were  made,  not  only  consistent  with,  but 
serviceable  to,  their  wickedness;  as  Absalom's  vow,  Jezebel's  fast, 
and  the  Pharisees'  long  prayers.  When  men  make  a  shew  of 
devotion,  that  tliey  rnay  the  more  easily  and  effectually  compass 
some  covetous  or  malicious  design;  when  holiness  is  pretended, 
but  some  wickedness  intended;  then,  especially,  the  performance 
is  an  abomination,  Isa.  C6. 5. 

28.  A  false  witness  shall  perish  :  but  the  man 
that  heareth  speaketh  constantly. 

Here  is,  1.  The  doom  of  a  false  witness;  He  who,  for  favour 
to  one  side,  or  malice  to  the  other,  gives  in  a  false  evidence,  or 
makes  an  affidavit  of  that  which  he  knows  to  be  false,  or,  at  least, 
does  not  know  to  be  true,  if  it  be  discovered,  his  repntation  will 
be  ruined;  a  man  may  tell  a  lie  perhaps  in  his  haste,  but  he  that 
gives  in  a  false  testimony  does  it  with  deliberation  and  solemnity, 
and  it  cannot  but  be  a  presumptuous  sin,  and  a  forfeiture  of  man's 
credit;  but,  though  it  should  not  be  discovered,  he  himself  shall 
be  ruined  ;  the  vengeance  he  imprecated  upon  himself,  when  he 
took  tlie  false  oath,  will  come  upon  him. 


2.  Tlie  praise  of  him  that  is  conscientious  ;  He  nho  hears, 
obeys  the  command  of  (iod,  which  is  to  speak  even/  man  truth 
with  his  neighbour;  he  wlio  testifies  nothing  hut  what  he  has 
heard  and   knows  to  be  true,  speaks  constantly,  consistently  wilh 

himself;   he  is  always  in   the  s;iine  story;   he  speaks  ?«_/i«p/H 

to  the  end;  people  will  gi\e  credit  to  him,  and  hear  him  out;  he 
speaks  unto  victory,  he  carries  the  cause,  which  ihe  false  witncst 
shall  lose;  he  shall  speak  to  eternity ;  what  is  true,  is  true  eternally. 
The  lip  of  truth  is  established  for  ever. 

29.  A  wicked  man  iiardeneth  his  face:  but  ts/or 
the  iiprinlit,  he  direcletli  his  way. 

Here  is,  1.  The  presmuplion  antl  impudence  of  a  wicked  man; 
He  hardens  his  face,  brazens  it,  that  he  may  not  blush,  steels  it, 
that  he  may  not  trendde,  when  he  conmjits  the  greatest  crimes; 
he  bids  defiance  to  the  terrors  of  the  law,  and  the  cheeks  of  his 
own  conscience,  the  reproofs  of  the  word  and  the  rebukes  of 
Providence;  he  will  have  his  way,  and  nothing  shall  hinder  him, 
Isa.  57. 17. 

2.  The  caution  and  circumspeclion  of  a  good  man  ;  as  for  the 
upright,  he  does  not  say.  What  uovld  I  do?  What  have  I  a  mind 
to?  'That  I  will  have;"  but.  What  should  1  do?  What  does  (iod 
require  of  me?  What  is  duty?  What  is  prudence?  What  is  for 
edification?  And  so  he  does  not  force  iiis  way,  but  direct  his  way 
by  a  safe  and  certain  rule. 

30.  There  is  no  wisdotn  nor  understanding-  nor 
counsel  against  the  Lord.  31.  The  horse  is  pre- 
pared against  the  day  of  battle:  bijt  safety  w  of 
the  Lord. 

The  designing,  busy,  part  of  mankind  are  here  directed,  in  all 
their  counsels  and  unilertakings,  to  have  their  eye  to  God,  and  to 
believe, 

l.That  there  can  be  no  success  against  God.and  therefore  they 
must  never  act  in  opposition  to  him,  in  contempt  of  his  commands, 
or  in  contradiction  to  his  counsels.  Though  they  think  they  have 
wisdo7n,  an<l  understanding,  and  counsel,  the  best  politics  and  poli- 
ticians, on  their  side,  yet,  if  it  be  against  the  Lord,  it  cannot  prosper 
long,  it  shall  not  prevail  at  last.  He  that  sits  in  heaven  laughs  at 
men's  projects  against  him  and  his  Anointed,  and  will  carry  his  point 
in  despite  of  them,  Ps.  2.1..  6.  They  that  fight  against  God  are 
preparing  shame  and  ruin  for  themselves;  whoever  mo/fejcaj"  with 
the  Lamb,  he  will  certainly  overcome  them.  Rev.  17. 14. 

2.  That  there  can  be  no  success  without  God,  and  therefore  they 
must  never  act  hut  in  dependence  on  him.  Be  the  cause  ever  so 
good,  and  the  patrons  of  it  ever  so  strong,  and  wise,  and  faithful, 
and  the  means  of  carrying  it  on,  and  gaining  the  point,  ever  so 
probable,  still  they  must  acknowledge  God,  and  take  him  along 
with  them.  Means,  indeed,  are  to  be  used;  the  horse  must  be 
prepared  against  the  day  of  battle,  and  the  foot  too,  they  must  be 
armed  and  disciplined ;  in  Solomon's  time,  even  Israel's  kings 
used  horses  in  war,  though  they  were  forbidden  to  multiply  them; 
but,  after  all,  safety  and  salvation  is  of  the  Lord;  he  can  save 
without  armies,  but  armies  cannot  without  him;  and  therefore  he 
must  be  sought  to,  and  trusted  in,  for  success,  and,  when  success 
is  obtained,  he  must  have  all  the  glory.  When  we  are  preparing 
for  the  day  of  battle,  our  great  concern  must  be  to  make  God  our 
Friend,  and  secure  his  favour. 

CHAP.  xxn. 

1,     A     GOOD  name  is  rather  to  be  chosen  than 
jLjL  great  riches,  and  loving  favour  rather  than 
silver  and  gold. 

Here  are  two  things  which  are  more  valuable,  and  which  we 
should  covet  more,  than  great  riches. 

1.  To  be  well-spoken  of;  A  name,  that  is,  a  good  man,  a  name 
for  good  things  with  God  and  good  people,  this  is  rather  to  bl 
chosen  than  great  riches;  that  is,  we  should  be  more  careful  f| 
do  thai  by  which  we  may  get  and  keep  a  good  name,  than  thai 


PROVERBS.  XXII. 


Miscellaneous  Maxims, 


by  wliitli  "e  may  raise  and  increase  a  great  estate.  Great  riches 
hrinp^  threat  caies  with  them,  expose  men  to  danger,  and  add  no 
real  vahie  to  a  man.  A  fool  and  a  knave  may  have  great  riches, 
but  a  (jond  name  makes  a  man  easy  and  safe,  supposes  a  man 
wise  and  iioncst,  redounds  to  the  glory  of  God,  and  gives  a  man 
a  greater  opportunity  of  doing  good.  By  great  riches  we  may 
reheve  the  bodily  wants  of  others,  but  by  a  good  name  we  may 
recommend  religion  to  tliem. 

2.  To  be  well-beloved  ;  to  have  an  interest  in  the  esteem  and 
nffeclions  of  all  about  us;  this  is  better  than  silver  and  gold. 
Christ  had  neither  silver  nor  gold,  but  he  grew  in  favour  with 
Grid  and  }tian,  Lidte,2.52.  This  should  teach  us  to  look  with  a 
holy  contempt  upon  the  wealth  of  this  world,  not  to  set  our  hearts 
upon  that,  but  with  all  possible  care  to  thiiik  on  those  things  that 
are  lovely,  and  of  good  report,  Phil.  4. 8. 

2.  The  rich  and  poor  meet  together:  the  Lord 
is  the  maker  of  them  all. 

Note,  1.  Among  the  children  of  men.  Divine  Providence  has  so 
ordered  it,  that  some  are  rich  and  others  poor,  and  these  are 
intermixed  in  societies;  the  Lord  is  the  Maker  of  both;  both  the 
Author  of  their  beings,  and  the  Disposer  of  their  lot.  The  greatest 
man  in  the  world  must  acknowledge  God  to  be  his  Maker,  and  is 
under  the  same  obligations  to  be  subject  to  him  that  the  meanest  are ; 
and  tlie  poorest  have  the  honour  to  be  the  work  of  God's  hands  as 
much  as  the  greatest.  Have  they  not  all  one  Father?  Mai.  2. 10. 
lob,  31.15.  God  makes  some  rich,  that  tliey  may  be  charitable 
to  the  poor,  and  others  poor,  that  they  may  be  serviceable  to  the 
rich;  and  they  have  need  one  of  another,  1  Cor.  12. 21.  He 
makes  some  poor,  to  exercise  their  patience,  and  contentment,  and 
dependence  upon  God;  and  others  rich,  to  exercise  their  thank- 
fulness and  beneficence.  Even  the  poor  we  have  always  with  us, 
Ihey  shall  never  cease  out  of  the  land,  nor  the  rich  neither. 

2.  Notwithstanding  the  distance  that  is  in  many  respects  between 
rich  and  poor,  yet  in  most  things  they  meet  together,  especially 
before  the  Lord,  who  is  the  Maker  of  them  all,  and  regards  not  the 
rick  more  thai/  the  poor.  Job,  34. 1 9.  Rich  and  poor  meet  together 
at  the  bar  of  God's  justice  ;  all  guilty  before  Ciod,  concluded  under 
sin,  and  shapeM  in  iniquity,  the  rich  as  much  as  the  poor;  and 
they  meet  at  the  throne  of  God's  grace;  the  poor  are  as  welcome 
there  as  the  rich.  There  is  the  same  Christ,  the  same  scripture, 
the  same  Spirit,  the  same  covenant  of  promises,  for  them  both. 
There  is  the  same  heaven  for  poor  saints  that  there  is  for  rich; 
Lazarus  is  in  the  bosom  of  Abraham  :  and  there  is  the  same  hell 
for  rich  sinners  that  there  is  for  poor.  All  stand  upon  the  same 
level  before  God,  as  they  do  also  in  the  grave.  Tke  small  and 
great  are  there. 

3.  A  prudent  man  foreseeth  the  evil,  and  hideth 
himself:  but  the  simple  pass  on,  and  are  punished. 

See  here,  1 .  The  benefit  of  wisdom  and  consideration  ;  A  prudent 
man,  by  the  help  of  his  prudence,  «ill  foresee  an  evil  before  it 
comes,  and  hide  himself:  he  will  be  aware  when  he  is  entering 
into  a  temptation,  and  will  put  on  his  armour,  and  stand  on  his 
guard  ;  when  the  clouds  are  gathering  for  a  storm,  he  takes  the 
warning,  and  flies  to  the  name  of  the  Lord  as  his  strong  tower. 
Noah  foresaw  the  deluge,  Joseph  the  years  of  famine,  and  provided 
accordingly. 

-■  The  mischief  of  rashness  and  inconsideration  ;  the  simple, 
who  believe  every  word  that  flatters  them,  will  believe  none  that 
warns  them,  and  so  they  pass  on,  and  are  piiniskcd;  they  venture 
upon  sin,  thougli  Ihry  are  told  what  will  be  in  the  end  thereof; 
they  throw  themselves  into  trouble,  notwithstanding  the  fair  warning 
given  them,  and  they  repent  their  presumption  when  it  is  too  late. 
See  an  instance  of  both  these,  Exod.  9. 20, 21.  Nothing  is  so  fatal 
to  precious  souls  as  this,  they  will  not  take  warning. 

4.  By  humility  and  the  fear  of  the  LoBD  are 

riches,  honour,  and  life. 

See  here,  1.  Wherein  religion  does  very  much  consist;  in 
humililij,  and  the  fear  of  the  Lord;  that  is,  walking  luiuddy  >\ilh 


God;  we  must  so  reverence  God's  majesty  and  authority,  as  to 
submit  with  all  humility  to  the  commands  of  his  word,  "and  the 
disposals  of  his  providence.  We  must  have  such  low  thoughts  of 
ourselves,  as  to  behave  humbly  toward  God  and  man.  Where 
the  fear  of  God  is,  there  will  be  humility. 

2.  What  is  to  be  gotten  by  it;  riches,  and  honour,  and  comfort, 
and  long  life,  in  this  world,  as  far  as  God  sees  good ;  at  least, 
spiritual  riches  and  honour  in  the  favour  of  God,  and  the  promises 
and  privileges  of  the  covenant  of  grace,  and  eternal  life  at  last. 

5.  Thorns  and  snares  are  in  the  way  of  the  fro- 
ward :  he  that  doth  keep  his  soul  shall  be  far  from 
them. 

Note,  1.  The  way  of  sin  is  vexatious  and  i^angerous;  In  the 
way  of  the  froward,  that  crooked  way,  which  is  contrary  to  the 
will  and  word  of  God,  thorns  and  snares  arc  found ;  thorns  oi  grief 
for  past  sins,  and  s?i«JTs  entangling  them  in  further  sin.  He  that 
makes  no  conscience  of  what  he  says,  and  does,  will  find  himself 
han)pered  by  that  imaginary  liberty,  and  tormented  by  his  ])leasures. 
L'roward  people,  who  are  soon  angry,  expose  themselves  to  trouble 
at  every  step.  Every  thing  will  fret  and  vex  him  that  will  fret  and 
vex  at  every  thing. 

2.  The  way  of  duty  is  safe  and  easy;  He  that  keeps  his  soul, 
that  watches  carefidly  over  his  own  heart  and  ways,  is  far  from 
those  thorns  and  snares,  for  his  way  is  both  plain  and  pleasant. 

6.  Train  up  a  child  in  the  way  he  should  go:  and 
when  he  is  old,  he  will  not  depart  from  it. 

Here  is,  1.  A  great  duty  enjoined,  particularly  to  those  that  are 
the  parents  and  instructors  of  children,  in  order  to  the  propagating 
of  wisdom,  that  it  may  not  die  with  them;  Train  up  children  in 
that  age  of  vanity,  to  keep  them  from  the  sins  and  snares  of  it;  in 
that  learning  age,  to  prepare  them  for  what  they  are  designed  for. 
Catechise  them,  initiate  them,  keep  them  under  discipline;  train 
them  as  soldiers,  who  are  taught  to  handle  their  arms,  keep  rank, 
and  observe  the  word  of  command.  Train  them  up,  not  in  the 
way  they  would  go,  (the  bias  of  their  corrupt  hearts  would  draw 
them  aside,)  but  in  the  way  they  should  go,  the  way  in  which,  if 
you  love  them,  you  would  have  them  go.  Train  up  a  child  according 
as  he  is  capable,  so  some  take  it;  with  a  gentle  hand,  as  nurses 
feed  children,  little  and  often,   Deut.6.  7. 

2.  A  good  reason  for  it,  taken  from  the  great  advantage  of  this 
care  and  pains  with  children;  when  they  grow  vp,  when  they 
groio  old,  it  is  to  be  hoped,  they  will  not  depart  from  it.  Good 
impressions  made  upon  them  then,  will  abide  upon  them  all  their 
days.  Ordinarily,  the  vessel  retains  the  savour  with  which  it  was 
first  seasoned.  Many,  indeed,  have  departed  from  the  good  way 
in  which  they  were  trained  up;  Solomon  himself  did;  but  it  may 
be  a  means  of  their  recovering  themselves,  as  it  is  supposed  Solomon 
did.  At  least,  the  parents  will  have  the  comfort  of  having  done 
their  duty,  and  used  the  means. 

7.  The  rich  ruleth  over  the  poor,  and  the  bor- 
rower is  servant  to  the  lender. 

He  had  said,  (w.2.)  Rich  and  poor  meet  together;  but  here  he 
finds,  here  he  shews,  that,  as  to  the  things  of  this  life,  there  is  a 
great  difference ;  for, 

1.  Those  that  have  little  will  be  in  subjection  to  those  that  have 
much,  because  they  have  dependence  upon  them,  they  have 
received,  and  expect  to  receive,  support  from  them  ;  The  rich  rule 
over  tke  poor,  and  too  often  more  than  becomes  them,  with  pride 
and  rigour,  unlike  to  God,  who,  though  he  be  great,  yet  despises 
not  any.  It  is  part  of  the  affliction  of  the  poor,  that  they  must 
expect  to  be  trampled  upon;  and  part  of  their  duty,  to  be  service- 
able, as  far  as  they  can,  to  those  that  are  kind  to  them,  and  study 
to  be  grateful. 

2.  Those  that  are  going  behind-hand,  find  themselves  to  lie 
much  at  the  mercy  of  those  that  are  before-hand  ;  Tke  bnrrmver  it 
servant  to  the  lender,  is  obliged  to  him,  and  must  sometimes  l<Cg, 


PROVERBS.  XXII. 


M i.-ccllanoous  Maxims. 


ticrr  patience  fcitk  me.  Therefore  it  is  part  of  Israel's  promised 
linppiiR'ss,  that  llicy  should  h-iul  and  not  borrow,  Dent.  28. 12. 
And  it  sliould  be  our  endeavour  to  keep  as  tmich  as  nia^  be  out  of 
debt.     Some  sell  their  liberty  to  gratify  their  luxury. 

8.  He   that  sowetli  iniquity  shall   reap  Tanity: 
and  the  rod  of  his  an^er  .shall  fail. 

Note,  1.  Ill-gotten  gains  will  not  prosper;  lie  that  sows  iniquity, 
that  docs  an  unjust  tiling,  in  hopes  to  get  by  it,  shall  reap  vanity ; 
what  lie  gets  will  never  do  liiui  any  good,  nor  give  him  any  satis- 
faction. He  will  meet  with  nothing  but  disappointment.  They 
lliatcieaie  trouble  to  otiiers,  do  but  prepare  trouble  for  themselves. 
Men  sliall  reap  as  lluy  sow. 

2.  Abused  power  will  not  last.  If  the  rod  of  authority  turn 
into  a  rnd  of  anger,  if  men  rule  by  passion  instead  of  prudence, 
and,  instead  of  the  public  welfare,  aim  at  nothing  so  much  as  the 
gratifying  ot  their  own  resentments,  it  shall  fail,  and  be  broken, 
and  their  power  shall  not  bear  them  out  in  their  exorbitances, 
Isa.10.24,25. 

9.  He  that  hath  a  bountiful  eye  shall  be  blessed; 
for  he  giveth  of  his  bread  to  the  poor. 

Here  is,  1.  The  description  of  a  charitable  man  ;  he  has  a 
hountiful  eye,  opposed  to  the  evil  eye,  (c/t.23. 6.)  and  the  same 
with  the  siiiyle  eye,  (Matth.6.22.)  an  eye  liiat  seeks  out  objects  of 
charity,  beside  those  that  offer  themselves;  an  eye,  that,  upon  the 
sight  of  one  in  want  and  misery,  affects  the  heart  with  compassion  ; 
au  eye,  that,  with  the  alms,  gives  a  pleasant  look,  which  makes 
tlie  alms  doubly  acceptable.  He  has  also  a  liberal  hand,  he  e/ives 
of  his  bread  to  those  that  need ;  his  bread,  the  bread  appointed 
(or  his  own  eating.  He  will  rallier  abridge  himself  than  see  the 
poor  perish  for  want;  yet  he  does  not  give  all  his  bread,  but  of  his 
bread;  the  poor  shall  have  their  share  with  his  own  family. 

2.  The  blessedness  of  .such  a  man;  the  ioins  of  the  poor  will 
Liess  him,  all  about  hiui  will  speak  well  of  him,  and  God  himself 
shall  bless  him,  in  answer  to  many  a  good  prayer  put  up  for  him, 
and  he  shall  be  blessed. 

10.  Cast  out  the  scorner,  and  contention  shall 
go  out;  yea,  strife  and  reproach  shall  cease. 

See  here,  1.  What  the  scorner  does;  it  is  implied  that  he  sows 
discord,  and  makes  mischief,  wherever  he  comes;  much  of  the 
strife  and  contention  which  disturb  the  peace  of  all  societies  is 
owing  to  the  evil  interpreter,  as  some  read  it,  that  construes  eiery 
thing  into  the  worst;  to  those  that  despise  and  deride  every  one 
that  comes  in  their  way,  and  take  a  pride  in  bantering  and  abusing 
all  mankind. 

2.  What  is  to  be  done  w  ilh  the  scorner,  that  will  not  be  reclaimed  ; 
Cast  him  out  of  your  society,  as  Ishmael,  when  he  mocked  Isaac, 
was  thrust  out  of  Abraham's  family.  They  that  would  secure  the 
peace  must  seclude  tlie  scorner. 

11.  He  that  loveth  pureness  of  heart,  for  the 
grace  of  his  lips  the  king  shall  be  his  friend. 

Here  is,  1.  The  qualifications  of  an  accomplished,  a  complete, 
gentleman,  that  is  fit  to  be  employed  in  public  business ;  he  must 
be  an  honest  man,  a  man  that  loves  pjire}iess  of  heart,  and  hates  all 
impurity ;  not  only  pure  from  all  fleshly  lusts,  but  from  all  deceit 
and  dissimulation,  from  all  selfishness  and  sinister  designs;  that 
takes  care  to  ajiprove  himself  a  man  of  sincerity,  is  just  and  fair 
from  principle,  and  delights  in  nothing  more  than  in  keeping  his 
OH  n  conscience  clear,  and  void  of  offence.  He  must  also  be  able 
to  speak  with  a  good  grace;  not  to  daub  and  flatter,  but  to  deliver 
himself  decently  and  ingeniously,  in  lauiguage  as  clean  and  smooth 
as  his  spirit. 

2.  The  preferment  such  a  man  stands  fair  for;  The  king,  if  he 
be  w  ise  and  good,  and  understand  his  own  and  his  people's  interest, 
thallbe  his  friend,  shall  make  him  of  his  cabinet-council,  as  there 
was  one  in  David's  court,  and  another  in  Solomon's,   that  was 

»,  VOL.  11.  131 


called  the  king's  friend:  or,  in  any  business  that  he  has,  the  king 
will  befriend  him.  Some  uudersiand  it  of  Ihe  King  of  kings;  a 
man  in  tc hose  spirit  thire.  is  no  (/uile,  and  whose  spee<  h  is  always 
with  grace,  God  will  be  his  Frund,  Messiah,  the  Prince,  will  be 
his  Friend ;  this  honour  have  all  the  saints. 

12.  The  eyes  of  the  Lord  preserve  knowledge, 
and  he  overthroweth  tlie  words  of  the  transgressor. 

Here  is,  1.  The  sjiecial  care  God  takes  to  preserve  hnoivledge, 
to  keep  up  religion  in  the  world,  by  keeping  up  among  men  the 
knowledge  of  himself  and  of  good  and  evil,  notwithstanding  the 
corruption  of  mankind,  and  the  artifices  of  Satan  to  blind  men's 
minds  and  keep  them  in  ignorance;  it  is  a  wonderful  instance  of 
the  power  and  goodness  of  the  eyes  of  the  Lord,  his  watchful 
providence.  He  preserves  men  of  hnoivledge,  wise  and  good  men, 
(2  Chron.  16.  9.)  particularly  faithful  witnesses,  who  speak  what 
they  know;  God  protects  such,  and  prospers  their  couusels.  He 
does,  by  his  grace,  preserve  hnnwledge  in  such,  secures  his  own 
work  and  interest  in  them :  see  Prov.  2. 7, 8. 

2.  The  just  vengeance  God  takes  on  those  that  speak  and  act 
against  knowledge,  against  their  own  knowledge,  and  against  the 
interests  of  knowledge  and  religion  in  the  world ;  He  overthroivs 
the  irords  of  the  transgressor,  and  preserves  hnoivledge  in  spite 
of  them.  He  defeats  all  the  counsels  and  designs  of  false  and 
treacherous  men,  and  turns  them  to  their  own  confusion. 

13.  The  slothful  man  saith.  There  is  a  lion  with 
out,  I  shall  be  slain  in  the  streets. 

Note,  1.  Those  that  have  no  love  for  '.heir  business  will  never 
want  excuses  to  shift  it  off.  Multitudes  are  ruined,  both  for  soul 
and  body,  by  their  slothfulness,  and  yet  still  they  have  something 
or  other  to  say  for  themselves;  so  ingenious  are  men  in  putting  a 
cheat  upon  their  own  souls !  And  who,  I  pray,  will  be  the  gainer  at 
last,  when  the  pretences  will  be  all  rejected  as  vain  and  frivolous? 

2.  Many  frighten  themselves  from  real  duties  by  imaginary  dif- 
ficulties; The  slothful  man  has  work  to  do  without  in  the  fields, 
but  he  fancies  there  is  a  lion  there;  nay,  he  pretends  he  dares  not 
go  along  the  streets,  for  fear  some  body  or  other  should  meet  him 
and  kill  him.  He  does  not  himself  think  so,  he  only  says  so  to 
lliose  that  call  him  up;  he  talks  of  a  lion  without,  but  considers 
not  his  real  danger  from  the  Devil,  that  roaring  lion,  which  is  in 
bed  with  him,  and  from  his  own  slothfulness,  which  kills  him. 

14.  The  mouth  of  strange  women  is  a  deep  pit: 
he  that  is  abhorred  of  the  Lord  shall  fall  therein. 

This  is  designed  to  warn  all  young  men  against  the  lusts  of 
iincleanness;  as  they  tender  the  welfare  of  their  souls,  let  them 
take  heed  of  strange  women,  lewd  women,  whom  they  ought  to  be 
strange  to;  of  the  mouth  of  strange  women,  of  the  kisses  of  their 
lips,  (eh.  7. 13.)  of  the  words  of  their  lipj,  their  charms  and  entice- 
ments; dread  thein,  have  nothing  to  do  with  them;  for, 

1.  Those  who  abandon  themselves  to  that  sin  prove  that  they 
are  abandoned  of  God;  it  is  a  deep  pit,  which  those /aW  into  that 
are  abhorred  of  the  Lord,  who  leaves  them  to  themselves  to  enter 
into  that  temptation,  and  takes  off  the  bridle  of  his  restraining 
grace,  to  punish  them  for  other  sins.  Value  not  thyself  upon  thy 
being  in  favour  with  such  women,  when  it  bespeaks  thee  under 
the  wrath  of  God. 

2.  It  is  seldom  that  they  recover  themselves,  for  it  is  a  deep 
pit,  it  will  be  hard  getting  out  of  it,  it  so  besots  the  mind,  and 
debauches  the  conscience,  by  pleasing  the  flesh. 

15.  Foolishness  is  bound  in  the  heart  of  a  child; 
but  the  rod  of  correction  shall  drive  it  far  from 
him. 

We  have  here  two  very  sad  considerations: 

1.  That  corruption  is  woven  into  our  nature;  Sin  h  foolishness, 
it  is  contrary  both  to  our  right  reason  and  to  our  true  interest;  it 
is  in  the  heart,  there  is  an  inward  inclination  to  sin,  to  speak  ani 


PROVERBS.  XXII. 


Serious  Al[enlion  iuculcaled. 


art  foolistilv :  il  is  in  the  heart  of  children,  lliey  bring  it  into  the  | 
world  with  them,  it  is  what  lhe\  were  shapen  and  conceived  in  ;  it 
)s  not  on\y  found  there,  but  it  is  bound  there,  it  is  annexed  to  the 
heart;  so' some  yitiotis  dispositions  cieav  ahise  to  tlie  soul,  are 
bound'  to  it,  as  the  scion  to  llie  slock  into  wiiich  it  is  grafted, 
which  quite  alters  the  property;  there  is  a  knot  tied  between  the 
soul  and  sin,  a  true  lover's  knot ;  fliey  two  become  one  flesh.  It 
is  true  of  ourselves,  il  is  true  of  our  children,  whom  we  have  begot 
in  our  own  likeness.      O  God,  thou  hwncest  l\us  foolishness. 

'2.  That  correction  is  necessary  to  the  cure  of  it;  it  will  not  be 
got  out  by  fair  means  and  gentle  methods,  there  must  be  strictness 
and  severity,  and  that  which  will  cause  grief.  Children  need  to  be 
corrected/and  kept  under  discipline,  by  their  parents;  and  we  all 
need  to  be  corrected  by  our  heavenly  Father;  (IIeb.1-2.6,7.)  and 
under  the  correction  we  must  stroke  down  folly,  a:,d  kiss  the  rod. 

16.  He  that  oppresseth  the  poor  to  increase  his 
riches,  and  lie  that  giveth  to  the  rich,  shall  surely 
co))ie  to  watit. 

This  shews  what  evil  courses  rich  men  sometimes  take,  by  which, 
in  the  end,  they  will  impoverish  themselves,  and  provoke  God, 
notwithstandingtheir  abundance,  to  bring  ihem  to  want;  they 
oppress  tlie  poor,  and  give  to  the  rich;    that  is, 

1.  They  will  not  in  charity  relieve  the  poor,  but  withhold  from 
them,  that,  by  saving  that  which  is  really  the  best,  but  which 
they  think  the  most  needless  part,  of  their  cNpenccs,  they  may 
increase  their  riches;  but  they  will  make  presents  to  the  rich,  and 
give  them  great  entertainments,  either  in  pride  and  vainglory,  that 
they  may  look  great,  or  in  policy,  that  they  may  receive  it  again 
with  advantage ;  such  shall  surely  come  to  want.  Many  have  been 
beggared  by  a  foolish  generosity,  but  never  any  by  a  prudent 
charity.     Christ  bids  us  invite  the  poor,  Luke,  14. 12, 13. 

2.  They  not  only  will  not  relieve  the  poor,  but  they  oppress  them, 
rob  the  spilal,*  extort  from  their  ]>oor  tenants  and  neighbours, 
invade  their  rights,  who  have  not  wherew  ithal  lo  defend  themselves, 
and  then  give  bribes  to  the  rich,  to  protect  and  countenance  them 
in  it;  but  it  is  all  in  vain,  they  shall  come  to  icant.  They  that 
rob  God,  and  so  make  him  their  Enemy,  cannot  secure  themselves 
by  giving  to  the  rich,  to  make  them  their  friends. 

17.  Bow  down  thine  ear,  and  hear  the  words  of 
the  wise,  and  apply  thine  heart  unto  my  know- 
ledge. 18.  For  it  is  a  pleasant  thing  if  thou  keep 
them  within  thee;  they  shall  withal  be  fitted  in 
thy  lips.  19.  That  thy  trust  may  be  in  the  Lord, 
I  have  made  known  to  thee  this  day,  even  to  thee. 
20.  Have  not  I  written  lo  thee  excellent  things  in 
counsels  and  knowledge;  21.  That  I  might  make 
thee  know  the  certainly  of  the  words  of  truth; 
that  thou  mightest  answer  the  words  of  truth  to 
them  that  send  unto  thee? 

Solomon  here  changes  his  style  and  manner  of  speaking; 
hitherto,  for  the  most  part,  since  the  beginning  of  c/t.  10.  he  had 
laid  down  doctrinal  truths,  and  but  now  and  then  dropt  a  word  of 
exhortation,  leaving  us  lo  make  the  application  as  we  went  along; 
but  here,  to  the  end  of  c/t.24.  he  directs  his  speech  to  his  son,  his 
pupil,  to  his  reader,  his  hearer,  speaking  as  to  a  particular  person  : 
hitherto,  for  the  most  jtart,  his  sense  wascom])rised  in  one  verse,  but 
here  usually  it  is  drawn  Dut  further.  See  how  Wisdom  tries  variety 
of  methods  with  us,  lest  we  should  be  clo>ed  with  any  one.  We 
are  addressed,  in  order  that  our  attention  niay  be  awakened,  and 
our  application  assisted.  Ministers  must  not  think  it  enough  to 
preach  before  their  hearers,  but  must  )>na(h  to  them;  nor  enough 
to  preach  to  them  all  in  general,  but  should  apply  themselves  to 
particular  persons,  as  here;   Do  Ihoxt  do  so  and  so.     Here  is. 


I.  An  earnest  exhortation  to  get  wisdom  and  grace,  by  attendin-g 
to  the  words  of  the  wise  men,  both  written  and  preached;  the 
words  of  the  prophets  and  priests;  and  particularly  to  that /i?jou;- 
ledge  which  Solomon,  in  this  book,  gives  nun  of  good  and  evil, 
sin  and  duty,  rewards  and  punishments.  To  these  words,  to  this 
knowledge,  the  ear  must  be  bowed  down,  in  humility  and  serious 
attention;  and  the  heart  applied  by  faith,  and  love,  and  closB 
consideration.     The  ear  will  not  serve  without  the  heart. 

II.  Arguments  to  enforce  this  exhortation.     Consider, 

1.  The  worth  and  weight  of  the  things  themselves,  which  Solomon 
in  this  book  gives  us  the  knowledge  of;  they  are  not  trivial  things, 
for  amusement  and  diversion,  not  jocular  proverbs,  to  be  repeated 
in  sport,  and  in  order  to  pass  away  time;  no,  they  are  excellent 
things,  which  concern  the  glory  of  God,  the  holiness  and  happiness 
of  our  souls,  the  welfare  of  mankind,  and  all  communities;  they 
are  princehj  things,  so  the  word  is,  fit  for  kings  to  sjieak,  and 
senates  to  hear;  they  are  things  that  concern  counsels  and  know- 
ledge, wise  counsels,  relating  to  the  most  important  concerns; 
things  which  will  not  only  make  us  knowing  ourselves,  but  enable 
us  to  advise  others. 

2.  The  clearness  of  the  discovery  of  these  things,  and  the  direct- 
ing of  them  to  us  in  particular.  They  are  made  known,  publicly 
known,  that  all  may  read  ;  plainly  known,  that  he  that  runs  may 
read ;  made  known  this  day,  more  fully  than  ever  before,  in  this 
dav  of  light  and  knowledge;  made  known  in  this  thy  day ;  but  it 
is  only  a  little  while  that  this  light  is  w  ith  thee ;  perhaps  the  things 
that  are  this  day  made  knuivn  to  thee,  if  thou  improve  not  the  day 
of  thy  visitation,  may,  before  to-morrow,  be  hid  from  thine  eyes. 
They  are  written,  for  the  greater  certainty,  and  that  they  may  be 
received,  and  transmitted,  pure  and  entire,  to  posterity;  but  that 
which  the  emphasis  is  here  most  laid  upon,  is,  that  they  are  made 
known  to  thee,  even  to  thee,  and  written  to  ihee,  as  if  it  were  a 
letter  directed  to  thee  byname;  il  is  suited  to  thee  and  to  thy  case, 
thou  mayesl  in  this  glass  see  thine  own  face ;  it  is  intended  for  thee, 
to  be  a  rule  to  thee,  and  by  it  -thou  must  be  judged.  We  cannot 
say  of  lliese  things.  They  are  good  things,  but  they  arc  nothing  to 
us  ;  no,  they  are  of  the  greatest  concern  imaginable  to  us. 

3.  The  agreeableness  of  these  things  lo  us,  in  respect  both  of 
comfort  and  credit.  (1.)  If  we  hide  them  in  our  liearts,  they 
will  be  very  pleashig,  and  yield  us  an  abundant  satisfaction  ; 
(y.l8.)  "//  is  a  pleasattt  thing,  and  will  be  thy  constant  enter- 
tainment, if  thou  keep  them  within  thee;  if  thou  digest  ihem,  and 
be  actuated  and  governed  by  them,  and  delivered  into  them  as 
into  a  mould. "  The  form  of  godliness,  when  that  is  rested  in,  is 
but  a  force  put  upon  a  man,  and  he  does  but  do  penance  in  that 
while  clothing;  those  only  that  subniit  to  the  power  of  godli- 
ness, and  make  !ieart-work  of  it,  find  the  pleasure  of  it,  c/i.2.10. 
(  2.)  If  we  make  use  of  them  in  our  discourse,  they  w  ill  be  very 
becoming,  and  gain  us  a  good  reputation;  they  shall  be  fitted  in 
thy  lips;  "Speak  of  these  things,  and  thou  speakest  like  thyself, 
and  as  is  fit  for  thee  to  speak,  considering  thy  character;  thou 
wilt  also  have  jilcasure  in  speaking  of  these  things,  as  well  as  in 
thinking  of  them." 

4.  The  advantage  designed  us  by  ihem.  The  excellent  things 
which  Ciod  halh  written  to  us  are  not  like  the  commands  which 
the  master  gives  his  servant,  which  are  all  intended  for  the  benefit 
of  the  master,  but  like  those  which  the  master  gives  his  scholar, 
which  are  all  intended  for  the  benefit  of  the  scholar.  Thesp 
things  must  be  kept  by  us,  for  they  are  written  to  us, 

(1.)  That  we  may  have  a  confidence  in  Ciod,  and  so  may  have 
comfort  in  him,  and  communion  with  him;  that  thy  trust  may  be 
in  the  Lord,  i;.  19.  We  cannot  trust  in  God,  except  in  the  way 
of  duty;  we  are,  therefore,  taught  our  duty,  that  we  may  have 
reason  lo  trust  in  God.  Nay,  this  is  itself  one  great  duty  we  are 
to  learn,  and  a  duty  that  is  the  foundation  of  all  ))raclical  religion, 
to  live  a  life  of  delight  in  God,  and  dependence  on  him. 

(2.)  That  we  may  have  a  satisfaction  in  our  own  judgment; 
"  That  I  might  make  thee  know  the  certainty  of  the  words  of  truth. 


•  A  corruption  of  the  word  hisgiUL,  deootiDg  here  any  charitable  foundation.— E0, 


PROVERBS,  XXII. 


Miscellaneous  Maxims. 


That  tliou  iiia%esl  know  wlial  is  Irutb,  inavest  plainlv  distinguish 
between  it  ami  falsehood,  aiul  niavost  know  upon  what  grounds 
lliou  roceivest  and  believest  the  truths  of  (iod."  Note,  [  l.'J  It  is 
a  desirable  thing  to  know,  not  only  the  words  of  trttth,  iiut  the 
tertainty  oj  them;  that  our  faith  may  be  intelligent  and  rational, 
and  may  grow  up  to  a  full  assurance.  [2.]  The  way  to  know  the 
certainty  of  the  words  of  truth,  is,  to  make  conscience  of  our 
duly;  for  if  any  man  do  his  tvill,  he  shall  know  for  certain  that 
the  doctrine  is  of  God,  John,  7. 17. 

(3.)  That  we  may  be  useful  and  serviceable  to  others  for  their 
instruction  ;  "  That  thou  niayest  give  a  good  account  of  ike  words 
oJ  truth  to  them  that  send  to  thee  to  consult  ihee  as  an  oracle ;"  or, 
as  the  nmrgin  reads  it,  "  to  those  that  send  thee,  that  employ  thee 
as  an  agent  or  ambassador  in  any  business."  Knowledge  is  given 
IIS  to  do  good  with,  that  others  may  light  their  candle  at  our  lamp, 
and  that  we  may  in  our  place  serve  our  generation  according  to 
the  will  of  God.  And  those  who  make  conscience  of  keeping 
God's  cojumandmenls  will  be  best  able  to  give  a  reason  of  the  hope 
that  is  in  them. 

22.  Rol)  not  the  poor,  because  he  is  poor: 
neither  oppress  the  afflicted  in  the  gate:  23.  For 
the  Lord  will  |)lead  their  cause,  and  spoil  the  soul 
of  those  that  spoiled  them. 

After  this  solemn  preface,  one  would  ha7c  expected  something 
new  and  surjirising;  no:  here  is  a  plaui  and  common,  but  very 
needful,  caution  ag-ainst  the  barbarous  and  inhuman  jjraclice  of 
oppressing  poor  people.     Observe, 

1.  The  sin  itself,  and  that  is,  robbing  the.  poor,  and  making 
Iheni  poorer;  taking  from  those  that  have  but  little  to  lose,  and  so 
leaving  them  nothing.  It  is  bad  to  rob  any  man,  but  most  absurd 
to  rob  the  poor,  whom  we  should  relieve  ;  to  squeeze  those  with 
our  power,  whom  we  should  water  with  our  bounty;  to  oppress 
the  afflicted,  and  so  to  add  affliction  to  them;  to  give  judgment 
•gainst  them,  and  so  to  patronise  those  that  do  rob  them;  which 
is  as  bad  as  if  we  robbed  then)  ourselves.  Ilich  men  will  not  suffer 
themselves  to  be  wronged,  poor  men  cannot  help  it,  and  therefore 
«e  ought  to  be  the  more  careful  not  to  wrong  them. 

2.  The  aggravations  of  the  sin.  (l.)If  their  inability,  by  reason 
of  their  poverty,  to  right  themselves,  imboldeu  us  to  rob  them,  it 
is  so  much  the  worse ;  that  is  robbing  the  poor  beea^ise  he  is  poor; 
this  is  not  onlv  a  base  and  cowardly  thing,  to  take  advantage  against 
a  man  because  he  is  helpless,  but  it  is  unnatural,  and  bespeaks 
men  worse  than  beasts,  (2.)  Or  if  it  be  done  under  colour  of  law 
and  justice,  that  is  oppressing  the  afflieled  in  the  gate,  where  they 
ought  to  be  protected  from  «rong,  and  to  have  justice  done  them 
against  those  that  oppress  them. 

'  3.  The  danger  that  attends  this  sin.  He  that  robs  and  oppresses 
the  poor,  it  is  at  his  peril ;  for,  ( 1 .)  The  op|)ressed  will  find  God 
their  powerful  Patron  ;  he  tcill  plead  their  cause,  and  not  suff^^r 
them  to  be  run  down  and  trampled  upon.  If  men  will  not  aj'pear 
for  them,  God  will.  (-2.)  The  oppressors  will  find  hiiw  a  just 
Avenger;  he  will  make  reprisals  upon  them,  will  spoil  fhe  souls  of 
those  that  spoil  them;  he  will  repay  tliem  in  spiritu-'cl  judgments, 
in  curses  to  their  souls.  He  that  robs  the  poor  'Ull  be  found  in 
the  end  a  ni\irderer  of  himself. 

24.  Make  no  friendship  with  an  angry  man; 
and  with  a  furious  man  thou  shalt  not  go:  25.  Lest 
thou  learn  his  ways,  and  get  a  snare  to  thy  soul. 

Here  is,  1 .  A  good  caution  aga.'nst  being  intimate  with  a  pas- 
sionate man.  It  is  the  law  of  /riendship  that  we  accommodate 
ourselves  to  our  friends,  and  be  ready  to  serve  them,  and  there- 
fore we  ought  to  be  wise  and  wary  in  the  choice  of  a  friend,  that 
ve  come  not  under  that  sacred  tie  to  any  one  whom  it  would  be 
our  follv  to  accommodate  ourselves  to;  though  we  must  be  civil 
to  all,  vet  we  must  be  careful  whom  we  lay  in  our  bosoms,  and 
contract  a  familiarity  with.  And,  among  others,  a  man  who  is 
easily  provoked,  touchy,   and   apt  to   resent  affronts,  who,  when 


he  i«  ui  a  passion,  cares  not  what  he  says  or  does,  but  grows |  changing  it  for  the  better,  prove  of  dangerous  consequence. 


outrageous,  such  a  one  is  not  fit  to  be  made  a  friend  or  companion, 
for  he  will  be  ever  and  anon  angry  with  us,  an<l  that  will  be  our 
trouble,  and  will  expect  that  we  should,  like  him,  be  angry  with 
others,  und  that  will  be  our  sin. 

2.  Good  cause  given  for  this  caution  ;  lest  thou  learn  his  way. 
Those  we  go  with  we  are  apt  to  grow  like.  Our  corrupt  hearts 
have  so  much  tinder  in  them,  that  it  is  dangerous  conversing  with 
those  that  throw  about  the  sparks  of  their  passion;  we  shall 
thereby  get  a  snare  to  our  souls,  for  a  disposition  to  anger  is  a 
great  snare  to  any  man,  and  an  occasion  of  much  sin.  He  does 
not  say,  "  Lest  thou  have  ill  language  given  thee,  or  get  a  broken 
head,"  but,  which  is  nmch  worse,  "  Lest  thou  imitate  hira,  to 
humour  him,  and  so  contract  an  ill  habit." 

26.  Be  not  thou  one  of  thc.Ti  iVtat  strike  hands, 
or  of  them  that  are  suix^ues  for  debts.  27.  If  thou 
hast  nothiiis;  to  pay,  why  should  he  take  away  thy 
bed  froiK  ,»nder  thee^ 

Vve  have  here,  as  often  before,  a  caution  against  suretiship,  as 
a  thing  both  imprudent  and  unjust, 

1.  We  must  not  associate  ourselves,  nor  contract  an  intimacy, 
with  men  of  broken  fortunes  and  reputations,  who  need,  and  will 
urge  their  friends  to  be  bound  for  them,  that  they  may  cheat  their 
neighbours,  to  feed  their  lusts,  and,  by  keeping  up  a  little  longer, 
may  do  the  more  damage  at  last  to  those  that  give  them  credit. 
Have  nothing  to  do  with  such;   be  not  thou  among  them. 

2.  We  must  not  cheat  people  of  their  money,  by  striking  hand* 
ourselves,  or  becoming  surety  for  others,  when  we  have  not  to  pay. 
If  a  man  by  the  Divine  Providence  is  disabled  to  pay  his  debts, 
he  ought  to  be  pitied  and  helped,  but  he  that  takes  up  money  or 
goods  himself,  or  is  bound  for  another,  when  he  Xnows  that  he 
has  not  wherewithal  to  pay,  or  that  which  he  Jias  is  so  settled, 
that  the  creditors  cannot  come  at  it.  he  does  in  effect  pick  his 
neighbour's  pocket,  and  though,  in  all  cases,  compassion  is  to  be 
used,  yet  he  may  thank  himself  if  the  law  have  its  course,  and 
his  bed  be  taken  from  wider  Aim,  which  might  not  be  taken  for  a 
pawn  to  secure  a  debt,  E.vod.22  26,27.  For  if  a  man  appeared 
to  be  so  poor  that  he  had  noHiing  else  to  give  for  security,  he 
ought  to  be  relieved,  and  ii  was  honestly  done  to  own  it;  but  for 
the  recovery  of  a  debt,  ii  seems  it  might  be  taken  by  the  sumnium 

jus — the  strict  operation  of  law. 

3.  We  must  not  ruin  our  own  estates  and  families:  every  man 
ought  io  be  ']\}si-  to  himself,  and  to  his  wife  and  children  ;  those  are 
not  so  who  iive  above  what  they  have,  who,  by  the  mismanage- 
ment of  their  own  affairs,  or  by  incumbering  themselves  with  the 
debts  of  others,  waste  what  they  have,  and  bring  themselves  to 
po»erty.  We  may  take  joyfully  the  spoiling  of  our  goods,  if  it  be 
for  the  testimony  of  a  good  conscience ;  but  if  it  be  for  oyr  own 
rashness  and  folly,  we  cannot  but  take  it  heavily. 

28.  Remove  not  the  ancient  land-mark  which 
thy  fathers  have  set. 

1.  We  are  here  taught  not  lo  invade  another  man's  right, 
though  we  can  find  ways  of  doing  it  ever  so  secretly  and  plausi- 
bly, clandestinely  and  by  fraud,  without  any  open  force.  Let  not 
property  in  general  be  entrenched  upon,  by  robbing  men  of  their 
liberties  and  privileges,  or  of  any  just  ways  of  maintaining  them. 
Let  not  the  properly  of  particular  persons  be  encroached  upon ; 
the  laud-marks,  or  meer-stones,  are  standing  witnesses  to  every 
man's  right,  let  not  those  be  removed  quite  away,  for  thence 
come  wars,  and  fightings,  and  endless  disputes;  let  them  not  be 
removed  so  as  to  take  from  thy  neighbour's  lot  to  thine  own ;  for 
that  is  downright  robbing  him",  and  entailing  of  the  fraud  upon 
posterity. 

2.  We  may  infer  hence,  that  a  deference  is  to  be  paid,  in  all 
civil  matters,  to  usages  that  have  prevailed  time  out  of  mind,  ana 
the  settled  constitutions  of  government,  in  which  it  becomes  us 
to   acquiesce;  lest  an  altenipt  to   change   if,  under  pretence   of 


PJIOVEUBS,  XXll,  XXIII. 


Temperance  enjoined. 


W.  Seest  thou  a  man  diligent  in  his  business? 
He  shall  stand  before  kings;  he  shall  not  stand 
before  mean  men. 

Here  is,  1.  A  plain  intimation,  what  a  hard  thing  it  is  to  find  a 
truly  ingenious,  indusfrl>us  man  ;  "  Scest  thou  a  wan  (liligent  in 
his  business?  Thou  wilt  not  see  many  such,  so  epidemical  are  dnlness 
and  slolhfulness."  He  is  here  commended,  who  lays  out  himself 
to  get  husiness,  though  it  he  hut  in  a  very  low  and  narrow  sphere, 
and  is  not  easy  when  he  is  out  of  business,  who  loves  business,  is  quick 
and  active  in  it,  and  goes  througti  it,  not  only  with  constancy  and 
resolution,  but  with  dexterity  and  expedition,  a  man  of  dispatch, 
who  knows  how  to  bring  a  deal  of  business  into  a  little  compass. 

2.  A  moral  prognostication  of  the  preferment  of  such  a  man  ; 
though  now  he  stands  before  mean  men,  is  employed  by  ihcni,  and 
attends  upon  them,  yet  he  will  rise,  and  is  likely  enough  to  stand 
before  kings,  as  an  ambassador  to  foreign  kiftgs,  or  prime  minister 
of  state  to  his  own.  Seest  thou  a  man  diligent  in  the  business  of 
religion  ?  He  is  likely  to  excel  in  virtue,  and  shall  stand  before  the 
King  of  kings. 

CHAP.  XXIII. 

I.TT7HEN  thou  sittest  to  eat  with  a  rnler, 
TV  consider  diligently  what  is  before  thee: 
2.  And  pnt  a  knife  to  tliy  throat,  if  thou  be  a  man 
given  to  appetite.  3.  Be  not  desirous  of  his 
dainties:  for  they  aie  deceitful  meat. 

The  sin  we  are  here  warned  against,  is,  luxury  and  sensuality, 
and  the  indulgent*;  of  the  appetite  in  eating  and  drinking,  a  sin 
that  most  easily  besets  ns. 

1.  We  are  here  told  when  we  enter  into  temptation,  and  are  in 
most  danger  of  falling  into  this  sin;  "When  thou  siitest  to  eat 
with  a  ruler,  thou  hast  great  plenty  before  thee,  varieties  and 
dainties,  such  a  table  as  tVnn  hasl  seldom  seen  ;  thou  art  ready  to 
think,  as  Haman  did,  of  nolh'.tig  but  the  honour  hereby  done  thee ; 
(EBth.5.12.)  and  the  opporlunriy  thou  hast  of  pleasing  thy  palate, 
and  forgettest  that  there  is  a  snat«  laid  for  thee."  Perhaps  the 
temptation  may  be  stronger  and  more  dangerous  to  one  that  is  not 
used  to  such  entertamments,  than  to  one  that  always  sits  down  to 
a  good  table. 

2.  We  are  here  hid  to  double  our  guard  ax  such  a  time.  We 
must,  (1.)  A|)prehend  ourselves  to  he  in  danger;  "  Consider 
diligent  li/vhat  is  before  thee,  what  meat  and  drink  are  before  thee, 
that  thou  mavrst  choose  that  which  is  safest  for  thee,  Aud  wliich 
thou  art  least  likely  to  eat  and  drink  of  to  excess.  Consider  what 
company  is  before  thee,  the  ruler  himself,  who,  if  he  be  wist  and 
good,- will  take  it  as  an  affront  for  any  of  his  guests  to  disorrt«r 
themselves  at  his  table."  And  if  when  we  sit  to  eat  with  a  ruler, 
much  more  when  we  sit  to  eat  with  the  Ruler  of  rulers  at  the 
Lord's  table,  must  we  consider  diHgenthj  what  is  before  us,  that 
Hc  may  not  in  any  respect  eat  and  drink  unworthily,  unbecomingly, 
lest  that  table  become  a  snare.  (2.)  We  must  alarm  ourselves  into 
temperance  and  moderation;  "Put  a  knife  to  thy  throat,  restrain 
thyself,  as  it  were  with  a  sword  hanging  over  thy  head,  from  all 
excess.  Let  these  words,  Take  heed  lest  at  any  time  your  hearts 
he  overcharged  with  surfeiting  and  drunkenness,  and  so  that  day 
come  upon  ynu  at  unawares;  or  those.  For  all  these  things  God 
shall  bring  thi-e  into  judgment;  or  those.  Drunkards  shall  not 
inherit  the  kingdom  of  God;  be  a  Knife  to  the  throat."  The  Latins 
call  luxury,  _(/j//« — the  throat;  "  Take  up  arms  against  that  sin. 
Rather  he  so  abstemious,  that  thy  craving  appetite  will  begin  to 
think  thy  throat  cut,  than  indulge  thyself  in  voluptuousness." 
We  must  never  feed  ourselves  without  fear,  (Jude,  12.)  but  we 
must  in  a  special  manner  fear  when  "temptation  is  before  us. 
(3.)  We  must  reason  ourselves  into  a  holy  contempt  of  the  gratifi- 
cations of  sense;  "  If  ihou  be  a  man  given  to  appetite,  thou  must, 
by  a  present  resolution,  and  an  application  of  the  terrors  of  the 
Lord,  restrain  thyself.  When  thou  art  in  danger  of  falling  into 
■ny  excess,  put  a  knife  to  thy  throat,  that  may  serve  for  oace. 


But  that  is  not  enough,  lay  the  axe  to  the  root,  mortify  that 
appetite  which  has  such  a  power  over  thee,  be  not  desirous  oj 
dainties."  Note,  We  ought  to  observe  what  is  our  own  iniquity, 
and,  if  we  find  ourselves  addicted  to  flesh-pleasing,  we  must  not 
only  stand  ii|)on  our  guard  against  temptations  from  without,  but 
subdue  the  corruption  within.  Nature  is  desirous  of  food,  and  we 
are  taught  to  pray  for  it,  but  it  is  lust  that  is  desirous  of  dainties, 
and  we  cannot  in  faith  pray  for  them,  for  frequently  they  are  not 
food  convenient  either  for  mind,  body,  or  estate.  They  are 
deceitful  meat,  and  therefore  David,  instead  of  praying  for  them, 
prays  against  them,  Ps.141.4.  They  are  pleasant  to  the  palate, 
but  perhaps  rise  in  the  stomach,  turn  sour  there,  upbraid  a  man, 
and  make  him  sick.  They  do  not  yield  men  the  satisfaction  they 
pronnsed  themselves  from  them ;  for  those  that  are  given  to 
appetite,  when  they  have  that  which  is  very  dainty,  are  not  pleased, 
they  are  soon  weary  of  it,  they  must  have  something  else  more 
dainty;  the  more  a  luxurious  appetite  is  humoured  and  indulged, 
the  more  humoursonie  and  troublesome  it  grows,  and  the  more 
hard  to  please;  dainties  will  surfeit,  but  never  satisfy.  Bui 
especially  they  are,  upon  this  account,  deceitful  meat,  that,  while 
they  please  the  body,  they  prejudice  the  soul,  they  over-charge  the 
heart,  and  unfit  it  for  the  service  of  God,  nay,  they  take  away  the 
heart,  and  alienate  the  mind,  from  spiritual  delights,  and  spoil  its 
relish  of  them.  Why  then  should  we  covet  that  which  will  certainly 
cheat  us? 

4.  Labour  not  to  be  rich:  cease  from  thine  own 
wisdom.  5.  Wilt  thou  set  thine  eyes  upon  that 
which  is  not?  For  ric/ies  certainly  make  them- 
selves wings;  they  flee  away  as  an  eagle  towards 
heaven. 

As  some  are  given  to  appetite,  (v.  2.)  so  others  to  covetousness, 
and  those  Solomon  here  takes  to  task.  Men  cheat  themselves  as 
much  by  setting  their  hearts  on  money  (though  it  seems  most 
substantial)  as  by  setting  them  on  dainties.     Observe, 

L  How  he  dissuades  the  covetous  man  from  toiling  and  tor- 
menting himself;  (i'.4.)  "  Do  not  aim  to  be  rich;  to  raise  an 
estate,  and  to  make  what  thou  hast  in  abundance,  more  than  it 
is."  We  must  endeavour  to  live  comfortably,  and  provide  for  our 
children  and  families,  according  as  our  rank  and  condition  are, 
but  we  must  not  seek  great  things.  Be  not  of  those  that  will  be 
rich,  that  desire  it  as  their  chief  good,  and  design  it  as  their 
highest  end,  1  Tim.  6. 9.  Covetous  men  think  it  is  their  wisdom, 
imagining  that  if  they  be  rich  to  such  a  degree,  they  shall  he 
comjilefely  happy;  cease  from  thai  wisdom,  for  it  is  a  mistake, 
a  man's  life  consists  not  in  the  abundance  of  the  things  which  he 
possesses,  Luke,  12.  15.     Those  that  aim  at  great  things, 

1.  "  They  fill  their  hands  with  business  more  than  they  cars 
grasp,  so  that  their  life  is  both  a  perfect  drudgery  and  a  perpetual 
harry;  but  be  not  thou  such  a  fool,  labour  not  to  be  rich.  What 
thou  tiast  and  doest,  be  master  of  it,  and  not  a  slave  to  it,  as  those 
that  rise  up  early,  sit  vp  late,  and  eut  the  bread  of  curi fulness, 
and  all  to  be  ricli."  Moderate  labour,  that  we  may  have  to  give, 
is  our  wisdoM  and  duty,  Eph.  4. 21!.  Immoderate  labour,  that  we 
may  have  to  htard,  is  "our  sin  and  folly. 

2.  "They  fill  vheir  heads  with  projects  more  than  they  under- 
stand, so  that  their  life  is  a  constant  toss  of  care  and  fear";  but  do 
not  thou  vex  thyself,  e4;ase  from  thine  own  wisdom,  go  on  quietly 
m  the  way  of  thy  business,  not  contriving  new  ways,  and  setting 
thy  wits  on  work  to  find  oi\t  new  inventions.  Acquiesce  in  (iod's 
wisdom,  and  cease  from  thintown,  cA.3. 5, 6. 

H.  iiow  he  dissuades  the  covetous  man  from  cheating  and 
deceiving  himself  by  an  inordinate  love  and  pursuit  of  that  which 
is  vanity  and  vexation  of  spirit;  for. 

Litis  not  substantial  and  satisfying;  "Wilt  thou  he  such  a 
fool  as  to  set  thine  eyes,  to  cause  thine  eyes  to  fiv  with  eagerness 
and  violence,  upon  that  which  is  not?"  Note,  (  i.)  The  things  of 
this  world  are  things  that  are  not.  They  have  a  real  exisience  in 
nature,  and  are  the  real  gifts  of  Pro\idence,  but  in  the  kingdom 
of  grace  they  are  things  that  are  not;  they  are  not  a  hajijiiiiejH 


PROVERBS.  :xxiir. 


The  Uncertainty  of  Ri«-Jws. 


«nil  portim  for  a  soul;  are  not  what  tliey  promise  to  be,  nor  what 
we  expect  lliem  to  he;  tliey  are  a  shew,  a  shadow,  a  sham  upon 
the  soul  ihiit  liiisis  to  thciii :  they  are  not,  for  in  a  lillle  wliile 
they  will  not  be,  tliey  will  not  he  ours,  lliey  peiisii  in  liie  iisinn-; 
the  fashion  of  Ihein  jias-ics  away.  (2.)  It  is  lli<;refoiv  folly  for  us 
io  set  our  eves  upon  Iheni;  to  admire  them  as  llie  best  IhiiiRs, 
and  appropriate  them  to  ourselves  as  our  sjood  Ihinas,  and  to  aim 
At  Ihem  as  our  mark  at  whirli  all  our  actions  ire  levelled,-  to  fiv 
upon  them  as  tlie  easjle  upon  her  prev.  "  Wilt  lliou  do  a  lliinp;  so 
absurd  in  ilscU?  Whtt,  lliou  a  reasonable  creature,  wilt  Ihoii  dole 
upon  shadows?  The  eyes  aix'  piil  lov  ralior.ai  and  intellectual 
powers;  wilt  thou  throw  lliose  away  upon  such  undeservinn- 
objects?  To  set  the  hands  and  fci'l  upon  the  worh)  is  well  enough, 
but  not  the  ryrs  the  eyes  oi  the  mind,  those  were  made  to  con- 
template belter  Ihnigs.  Wilt  thou,  nivson,  that  professes!  relioion, 
put  such  an  affront  upon  (iod,  (toward  whom  thine  eves  shoidd 
ever  bo,)  and  such  an  abuse  u|ion  thy  own  sold?" 

2.  It  is  not  durable  and  abidinir;  Riches  are  very  uncertain 
things,  certainlv  they  are  so,  i/iri/  iiia/id  tlivmnc/vrs  n-ings,  and  flee 
mcay.  The  nioii"  we  cause  our  eves  to  fIv  upon  them,  the  nion" 
likelv  thev  are  to  flee  auav  from  us.  (1.)  Riches  will  leave  us; 
those  tiiat  hold  llieni  ever  so  fast,  cannot  hold  them  alwavs,  cannot 
hold  tlicni  lonw;  either  they  must  be  taken  from  us,  or  we  must  be 
taken  from  them.  The  goods  are  said  to  flow  away  as  a  stream, 
(Job,  20.28.)  here  to  flee  awav  as  a  bird.  (2.)  Perhaps  thev  ma\ 
leave  us  suddenly;  wiien  we  liave  taken  a  great  deal  of  pains  for 
them,  and  begin  to  take  a  great  deal  of  pride  and  pleasure  in 
them.  The  covetous  man  sits  hatching  upon  iiis  wealth,  and 
brooding  over  it  till  it  is  fledged,  as  the  youns;  ones  under  the  hen, 
and  then  it  is  gone.  Or,  as  if  a  man  should  be  fond  of  a  fligiit  of 
wild-fowl  that  light  in  his  field,  and  call  them  his  own,  because 
they  are  upon  his  ground,  whereas  if  he  offer  to  come  near  them, 
they  take  wing  immediately,  and  are  gone  to  another  man's  field. 
(3.)  The  wings  they  flee  away  upon  are  of  their  own  making; 
they  have  in  themselves  the  principles  of  their  own  corruption, 
their  own  moth  and  rust.  Thev  are  wasting  in  their  own  nature, 
and  like  a  handful  of  dust,  which  if  it  be  grasped,  slips  through 
the  fingers.  Snow  will  last  a  while,  and  look  pretty,  if  it  be  left 
to  lie  on  the  ground  where  it  fell,  lint  if  gathered  up  and  laid  in 
the  bosom,  it  is  dissolved  and  gone  immediately.  (4.)  They  go 
irresisliblv  and  irrecoverably,  as  an  eagle,  tmiard  heaven,  that 
flies  stronslv,  there  is  no  stoppina;  her,  and  flies  out  of  sight  and 
out  of  call,  there  is  no  brinsing  her  back  ;  thus  do  riches  leave 
men,  and  leave  them  in  grief  and  vexation,  if  they  set  their  hearts 
upon  them. 

6.  Eat  thou  not  the  bread  of  him  that  ha^h  an 
evil  eye,  neither  desire  thou  hi.s  dainty  meats: 
7.  For  as  he  thinketh  in  his  heart,  so«he:  Eat 
and  drink,  sailh  he  to  thee;  but  his  heart  2>  not 
with  thee.  8.  The  moisel  which  thou  hast  eaten 
shalt  tliou  vomit  u]},  and  lose  thy  sweet  words. 

Those  that  are  voluptuous,  and  given  to  appetite,  (i'.2.)  are  glad 
to  be  where  there  is  good  cheer  stirring,  and  those  that  are  covetous 
and  saving,  that  tliey  may  spare  at  home,  will  be  glad  to  get  a 
dinner  at  another  man's  table;  and  therefore  both  are  here  advised 
not  to  be  forward  to  accept  of  every  man's  invitation,  but  especially 
not  to  thrust  themselves  in,  uninvited.     Observe, 

1.  There  are  those  that  pretend  to  bid  their  friends  welcome, 
that  are  not  hearty  and  sincere  in  it.  They  have  a  fair  tongue, 
and  know  what  they  shonltl  say;  Eat  and  driiih,  sailh  Ac,  because 
it  is  expected  that  the  master  of  the  feast  should  so  compliment  his 
guests;  but  thev  have  an  evil  eye,  and  grudge  their  guests  every 
bit  they  eat,  especially  if  they  eat  freely.  They  would  seem  to  be 
liberal  in  making  the  entertainment,  and  would  have  the  credit 
of  it,  but  they  have  so  great  a  love  io  their  monsy,  and  so  little 
to  their  friends,  that  thev  cannot  have  the  Cv.r.:f?rt  of  it,  nor  any 
enjovment  of  themselves  or  their  friends.  The  miser's  feast  is  his 
jien.THce.  If  a  man  be  so  very  selfish,  and  sordid,  that  he  cannot 
'jnd  in  his  heart  to  bid   his  (ricnds  welcome  to  what  he  has,  he 


ought  not  to  add  to  that  the  guilt  of  dissimulation  by  inviting;  theio, 
but  let  him  own  himself  to  1«>  what  he  is,  that  the  tile  person  ma^ 
not  he  called  li/jcial,  or  the  churl  honntijul,  Isa.o2.5. 

•2.  One  can  have  no  comfort  in  accepting  the  eutertainmcnts  (hat 
are  given  grudgingly;  "  Eut  not  thou  the  bread  of  such  a  iium, 
let  him  keep  it  to  himself.  Do  not  s|)unge  u|)on  those  that  an? 
bountiful,  nor  make  thyself  hurlheHsome  to  any;  but  especially 
scorn  to  be  beholden  to  those  that  are  paltry,  and  not  sincere. 
Better  have  a  dinner  of  herbs  and  true  welcome,  than  dainty  meats 
without  if.  Therefore,"  (1.)  "  Judge  of  the  man  as  his  mind  is; 
Ihou  tliinkest  to  |)ay  thy  respect  to  him  as  a  friend,  bo  thou  takest 
him  to  be,  because  he  speaks  fair,  but,  as  he  tliinhs  in  his  heart, 
sn  is  he,  not  as  he  speaks  with  his  tongue."  We  are  that  really, 
both  toGoii  and  man,  which  we  are  inwardly;  and  neither  religion 
nor  friendship  is  worth  any  thing  further  than  as  it  is  sincere. 
(2.)  "Judge  of  the  meat,  as  the  digestion  is,  and  as  it  agrees  with 
thee.  He  bids  thee  eat  freely,  but,  first  or  last,  he  will  disw,ver 
his  sordid  covetous  humour,  and  as  he  thinks  in  his  heart,  so  he 
will  look  and  give  thee  to  understand  that  thou  art  not  welcome, 
and  then  the  morsel  than  hast  eaten  thou  shall  vomit  vp,  the  very 
thought  of  that  will  make  thee  even  to  vomit  the  meat  thou  hast 
eaten,  and  eat  the  words  thou  hast  spoken  in  returning  his  compli- 
ments, and  giving  him  thanks  for  his  civilities.  Thou  shall  lose  thy 
sweet  wards  which  he  has  given  thee,  and  thou  hast  given  him." 

9.  Speak  not  in  the  ears  of  a  fool:  for  he  will 
despise  the  wisdom  of  thy  words. 

We  are  heie  directed  not  to  cast  pearls  before  swine,  (Maflh. 
7.6.)  and  not  to  expose  things  sacred  to  the  contempt  and  ridicule 
of  profane  scoffers.  It  is  our  duty  to  take  all  fit  occasions  to  speak 
of  divine  things;   but, 

1.  There  are  some  that  will  make  a  jest  of  every  thing,  though 
it  be  ever  so  prudently  and  pertinently  spoken  ;  that  will  not  onlj 
despise  a  wise  man's  words,  but  despise  even  the  wisdom  of  them, 
that  in  them  which  is  most  improvable  for  their  own  edification; 
they  will  particularly  reproach  that,  as  if  it  had  an  ill  design  upon 
them,  which  th<:y  must  guard  against. 

2.  Those  ihat  do  so  forfeit  the  benefit  of  good  advice  and 
instruction,  and  a  wise  man  is  not  only  allowed,  but  advised,  not 
to  speai  in  the  ears  of  such  fools;  let  them  be  foolish  still,  and  let 
not  precious  breath  be  thrown  away  upon  them.  If  what  a  wise 
nian  says  in  his  wisdom  will  not  be  heard,  let  him  hold  his  peace, 
and  try  whether  the  wisdom  of  that  will  be  regarded. 

10.  Remove  not  the  old  land-mark;  and  enter 
not  into  the  fields  of  the  fatherless :  11.  For  theii 
redeemer  is  mighty;  he  shall  plead  their  cause 
with  thee. 

Note,  1.  The  fatherless  are  taken  under  God's  special  protection; 
witli  him  they  not  only  find  mercy  shewed  to  them,  (Hos.  14.  3.) 
but  justice  done  for  ihem.  He  is  their  Redeemer,  their  Gael, 
their  near  Kinsman,  that  will  take  their  part,  and  stand  uj)  for 
them  with  jealousy,  as  taking  himself  affronted  in  the  injuries  done 
to  them.  As  their  Redeemer,  he  will  plead  their  cause  against  those 
that  do  them  any  injury,  and,  one  way  or  other,  will  not  only 
defend  their  right,  aiid  recover  it  for  them,  but  avenge  the  wrongs 
done  to  them.  And  he  is  mighty,  almighty;  his  omnipotence  is 
engaged  and  ein|)loved  for  their  protection,  which  their  proudest 
and  most  powerful  oppressors  will  find  themselves  an  unequal 
match  for;   and  that  it  is  at  their  peril  to  contend  with  it. 

2.  Every  man  therefore  must  be  careful  not  to  injure  them  in 
any  thing,  or  to  invade  their  rights;  either  by  a  clandestine 
removal  of  the  old  land-marks,  or  by  a  forcible  entry  into  their 
fields.  Being  fatherless,  they  have  none  to  right  them,  and,  being 
in  their  childhood,  they  do  liot  so  much  as  apprehend  the  wrong 
that  is  done  them.  Sense  of  honour,  and  much  more  the  fear  of 
God,  should  restrain  men  from  offering  any  injury  to  childrer. 
especially  fatherless  children. 

12.  Apply  thine  heart  unto  instruction,  and  thine 


PROVERBS.  XXIII. 


Parental  Advice. 


pars  to  the  words  of  knowledge.     13.  Withhold  notll  H'ey  are  to  be  pitied  rather  tlian  envied.  Their  prosperity  is  tlieir 
t  ii  «     I  ;i.]  .    f^..  ^i'tu^.,    Iw.otno*    I.Irvi    portion,    (Ps.17.14.)  nay,   it  is  their  po^"so?^,"  Prov.  1.32.      We 

correction  from  the  (    ilci:  tor  it  tlion  beatesi  mm   "^    .    '.^,     ,        •  i      .         '^       .  j-       »    ^     .  .1 

1,1111  C1.111JI1  iiwiii  iiiv-  V  ,  ,    nil  11      must  not  harbour   in    our    hearts  any  secfct    discontent    at    tlie 


with  the  rod,  he  shall  not  die.  14.  Thou  shalt 
beat  him  with  the  rod,  and  shalt  deliver  his  soul 
from  hell.  13.  My  son,  if  thine  heart  be  wise,  my 
heart  shall  rejoice,  even  mine.  16.  Yea,  my  reins 
shall  rejoice,  when  thy  lips  speak  right  things. 

Here  is,  1.  A  parent  instructing  his  child.  He  is  here  brought 
in,  persuading  him  to  give  his  mind  to  his  book,  and  especially  to 
the  scriptures  and  his  catechism  ;  to  attend  to  the  words  oj know- 
ledge, by  which  he  niight  come  to  know  his  duty,  and  danger,  and 
interest,  and  not  to  think  it  enough  to  give  them  the  hearing,  but 
to  apply  his  heart  to  them,  to  delight  in  them,  and  bow  his  will  to 
the  authority  ol  them.  The  heart  is  then  applied  to  the  instruction, 
when  the  instruction  is  applied  to  the  heart. 

2.  A  parent  eorrectiiuj  his  child.  A  tender  parent  can  scarcely 
find  in  his  heart  to  do  it,  it  goes  much  against  the  grain,  but  he 
finds  it  is  necessary,  it  is  his  duty,  and  therefore  he  dares  not 
withhold  correction  when  tlicre  is  occasion  for  it;  (spare  the  rod, 
and  spoil  the  child;)  he  beats  hiimoith  the  rod,  gives  him  a  gentle 
correction,  the  stripes  of  the  sons  of  men,  not  such  as  we  give  to 
beasts.  Beat  him  with  the  rod,  and  he  shall  not  die;  the  rod  will 
not  kill  him  ;  nay,  it  will  prevent  his  killing  himself  by  those  vicious 
courses  which  the  rod  will  be  necessary  to  restrain  him  from. 
For  the  present,  it  is  not  joyous  but  grievous,  both  to  the  parent 
and  to  tbc  child  ;  but,  when  it  is  given  with  wisdom,  designed  for 
food,  accompanied  with  prayer,  and  blessed  of  God,  it  may  prove 
a  happy  means  of  preventing  his  utter  destruction,  and  delivering 
his  soul  from  hell.  Our  great  care  must  be  about  our  children's 
souls,  we  must  not  see  them  in  danger  of  hell,  without  using  all 
possible  means,  with  the  utmost  care  and  concern,  to  snatch  them 
as  brands  out  of  everlasting  burnings.  Let  ihe  body  smart,  so  that 
the  spirit  be  saved  in  the  day  of  the  Lord  Jesn-s. 

9.  A  parent  encouraging  bis  child,  telling  hita,  (].)  What  was 
•11  he  expected;  nothing  but  what  would  be  for  his  own  good, 
that  his  heart  be  wise,  and  that  his  lips  speak  right  things;  that 
he  be  under  the  government  of  good  principles,  and  that  by  those 
principles  he  ]iarlicularly  maintain  a  good  government  of  his 
tongue.  It  is  to  be  hoped,  that  those  will  do  right  things,  Vihen 
they  grow  up,  who  learn  to  speak  right  things  when  they  are 
young,  and  dare  not  speak  any  bad  words.  (2.)  What  a  comfort 
it  would  be  to  him,  if  herein  he  answered  his  expectation ;  "If 
thy  heart  be  wise,  7ny  heart  shall  rejoice,  shall  rejoice  in  thee; 
even  mine,  who  have  taken  so  much  care  and  pains  about  thee, 
my  heart,  that  has  many  a  time  ached  for  thee,  for  which  thou 
shouldest  study  thus  to  make  a  grateful  requital."  Note,  The 
wisdom  of  children  will  be  the  joy  of  their  parents  and  teachers, 
who  have  no  greater  Joy  than  to  see  them  walk  in  the  truth, 
.T  John, 4.  "Children,  if  you  be  wise  and  good,  devout  and  con- 
scientious, God  will  lie  pleased  with  you,  and  that  will  be  our  joy: 
we  shall  think  our  labour,  in  instructing  you,  well  bestowed  ;  it 
will  be  a  comfortable  answer  for  the  many  prayers  we  have  put  nj) 
for  you;  we  shall  be  eased  of  a  great  deal  of  care,  shall  not  need 
to  be  so  strict  and  severe  in  watching  over  you,  and  shall,  conse- 
quently, be  the  easier,  both  to  you  and  to  ourselves.  We  shall 
rejoice  in  hope  that  you  will  be  a  credit  and  comfort  to  us,  if  we 
should  live  to  he  old,  that  you  will  bear  up  the  name  of  Christ  in 
your  generation,  that  you  will  live  comfortably  in  this  world,  and 
happily  in  another." 

17.  Let  not  thine  heart  envy  sinners:  but  he 
thou  in  the  fear  of  the  Lord  "all  the  daylong: 
18.  For  surely  there  is  an  end;  and  thine  expecta- 
tion shall  not  be  cut  off. 

Here  is,  1.  A  necessary  caution  against  entertaining  any  favour- 
able thoughts  of  prospering  profaneness;  "Let  jwt  thine  heart 
envy  sinners;  do  not  grudge  them  either  the  liberty  they  take  to 
sin.  or  the  success  they  have  in  sin,   it  will  cost  them  dear,  and  j 


providence  of  God,  though  it  seem  to  smile  upon  them,  nor  wish 
ourselves  in  their  condition.  "  Let  not  thine  heart  imitate  sinners," 
(so  some  read  it,)  do  not  as  they  do,  walk  not  in  the  wav  with 
them,  use  not  the  methods  they  take  to  enrich  themselves,  though 
they  thrive  by  them. 

2.  An  excellent  direction  to  maintain  high  thoughts  of  God  in 
our  minds  at  all  times.  Be  thon  in  the  fear  of  the  Lord  every  day, 
and  all  the  day  long.  We  must  be  in  the  fear  of  the  Lord,  as  in 
our  employment,  exercising  ourselves  in  holy  adorinss  of  God,  in 
subjection  to  his  precepts,  submission  to  his  providences,  and  a 
constant  care  to  please  him;  we  must  be  in  it  as  in  our  element, 
taking  a  pleasure  in  contemplating  God's  glory,  and  complying 
uith  his  will.  It  is  to  be  devoted  to  his  fear,  (Ps.  119. 38.)  and 
governed  by  it  as  our  commanding  principle  in  all  we  say  and  do. 
All  the  days  of  our  life  we  must  constantly  keep  up  an  awe  of  God 
upon  our  spirits,  must  pay  a  deference  to  his  authority,  and  have 
a  dread  of  his  wrath.  We  must  be  always  so  in  his  fear  as  never 
to  be  out  of  it. 

3.  A  good  reason  for  both  of  these;  {v.  18.)  Surely  there  is  an 
end,  an  end  and  expectation,  as  Jer.  29. 11.  There  will  be  an  end 
of  the  prosperity  of  the  wicked,  therefore  do  not  emy  ihcm ; 
(Ps.73.17.)  there  will  be  an  end  of  thy  afflictions,  therefore  be 
not  weary  of  them ;  an  end  of  thy  services,  thy  work  and  warfare 
will  be  accomplished,  perfect  love  will  cast  ovt  fear,  and  thine 
expectation  of  the  reward  not  only  will  be  not  cut  iff,  or  dis- 
appointed, but  it  will  be  infinitely  out-dono.  The  consideration 
of  the  end  will  help  to  reconcile  us  to  all  the  difficulties  and  dis- 
couragements of  the  way. 

19.  Hear  thou,  my  son,  and  be  wise,  and  guide 
thine  heart  in  the  way.  20.  Be  not  amongst  wine- 
bil)bers;  amongst  riotous  eaters  of  flesh :  21.  Fot 
the  drunkard  and  the  glutton  shall  come  to  poverty: 
and  drowsiness  shall  clothe  a  man  with  rags. 
22.  Hearken  unto  thy  father  tliat  begat  thee,  and 
despise  not  thy  mother  when  she  is  old.  2.3.  Buy 
the  trutli,  and  sell  it  not;  also  wisdom,  and 
instruction,  and  understanding.  24.  The  father 
oi  the  righteous  shall  greatly  rejoice:  and  he  that 
begetteth  a  wise  child  shall  have  joy  of  him. 
25.  Thy  father  and  thy  mother  shall  be  glad,  and 
she  that  bare  thee  shall  rejoice.  26.  My  son,  give 
me  thine  h«;art,  and  let  tliine  eyes  observe  my 
ways.  27.  For  an  whore  is  a  deep  ditch;  atid  a 
strange  woman  is  a  narrow  pit.  28.  She  also  lieth 
in  wait  as  for  a  prey,  and  increaseth  the  trans- 
gressors among  men. 

Mere  is  good  advice  for  parents  to  give  to  their  children;  word* 
are  put  into  their  mouths,  that  they  may  train  them  up  in  tin 
way  they  shonld go.     Here  «e  have, 

I.  An  earnest  call  to  young  people  to  attend  to  the  advice  of  thei» 
godly  parents,  not  only  to  this  that  is  here  given,  but  to  all  other 
profitable  inslrnctions ;  "  Hear,  my  son,  and  be  wise,  D.  19.  This 
will  be  an  evidence  that  thou  art  wise,  and  a  means  to  make  thee 
wiser."  Wisdom,  as  Faith,  comes  by  hearing.  And  again, 
(v.  -'2.)  "Hearken  unto  thy  father  who  begat  Ikee,  and  who  there- 
fore has  an  authority  over  thee,  and  an  affection  for  thee,  and,  thou 
niQycst  be  sure,  can  have  no  oilier  design  than  thine  own  e;ood." 
We  ought  to  give  reverence  to  the  fathers  of  our  fltsJi,  who  begat 
us,  and  were  the  instruments  of  our  being;  much  more  ought  we 
to  obey,  and  be  in  subjection  to,  tile  Father  of  our  spirits,  who 
made  ns,  and  is  the  Author  of  our  being.  And  since  the  nioihr 
also,  from  a  sense  of  duty  to  God,  and  in  love  to  her  child,  g- 


PROVERBS.    XXIII. 


Parental  Advice, 


him  enn.l  instniftions,  let  him  noi  despise  Iter,  or  her  advice,  u'/ipn 
she  is  old.  AVhon  the  mother  is  i!,T()\vn  old,  we  may  suppose  the 
childipti  to  be  grown  up;  hut  let  thoin  uot  tliiuk  Ihemsolvrs 
past  Ijein;;-  taught,  even  l)_v  her,  hut  nitlier  respect  her  the  more 
for  the  iiiiiltitiide  of  her  years,  and  the  wisdom  which  they  teach. 
Scoriilid  and  iusoleiit  \ounfr  men  will  make  a  jest,  it  mav  be, 
of  tlie  g:ood  advice  of  an  aged  mother,  and  think  themselves  not 
concerned  to  heed  what  an  old  woman  says;  but  such  will  have 
a  great  deal  to  answer  for  another  dav,  not  only  as  having  set  at 
nought  pood  counsel,  but  as  having  slighted  and  grieved  a  good 
mother,   ch.  HO.  17. 

II.  An  argument  to  enforce  this  call,  taken  from  the  great  com- 
fort wliich  lliis  will  be  to  their  parents,  r.  24,  2.5.  Note,  l.lt  is 
the  duty  of  children  to  study  how  they  mav  rejoice  the  hearts  of 
their  good  parents,  and  do  it  yet  more  and  more,  so  that  they  inav 
greatly  rejoice  in  them,  even  when  the  ex-ii  aays  come,  and  the 
years  of  uhieh  they  say  they  have  vn  pleasure  in  them,  but  this,  to 
see  their  children  do  well;  as  Barzillai  to  see  Chimham  preferred. 
2.  Children  will  be  a  joy  to  their  parents,  if  ihev  be  righteous  and 
wise.  Righteousness  is  true  wisdom;  they  who  do  good,  do  well 
for  themselves.  Those  are  com|)letely  such  as  they  shoidd  be, 
Vfho  are  not  only  wise,  knowing  and  learned,  but  riyhteons,  honest 
and  good  ;  and  not  on\y  righteous,  conscientious  and  well-meaning, 
Init  H-ise,  prudent  and  discreet  in  the  nianas;enient  of  themselves. 
If  such  the  children  be,  especially  all  the  children,  the  father  and 
mother  will  be  glad,  and  think  nothing  too  much  that  they  have 
done,  or  do,  for  them;  they  will  jdease  themselves  in  them,  and 
give  God  thanks  for  them;  iinrlicnlariy  she  that  bare  them  with 
pain,  and  nursed  them  with  pains,  will  rejoice  in  them,  and  reckon 
herself  well-requiled,  and  the  sorrow  more  than  forgT>lten,  because 
a  wise  and  good  man  is  the  ])roduct  of  it,  who  is  a  blessing  to  the 
world  he  was  born  into. 

III.  Some  general  ])recepts  of  wisdmn  and  virtue. 

1.  Guide  thine  heart  in  the  vay,  v.  15).  It  is  the  heart  that 
must  be  taken  care  of,  and  directed  aright;  the  motions  and 
affections  of  the  soul  must  be  toward  right  objects,  and  under  a 
steady  guidance.  If  the  heart  he  guided  in  the  way,  the  steps 
will  be  guided,  and  the  conversation  well-ordered. 

2.  Buy  the  truth,  and  sell  it  not,  r.23.  Truth  is  that  bv  vlhich 
Ihe  heart  must  be  guided  and  governed,  for  without  truth  there  is 
no  goodness;  no  regular  practices  without  right  principles.  It  is 
by  the  power  of  trulh,  known  and  believed,  that  we  must  be  kept 
back  from  sin,  and  constrained  to  duty;  the  understanding- must 
be  well-infiirmed  wilh  wisdom  and  instrnctioi!.  And  therefore, 
(1.)  We  must  buy  it,  be  willina  to  part  with  anv  thing  for  it.  He 
does  not  say  at  what  rate  we  must  buy  it,  because  we  cannot  buy 
it  too  dear,  but  must  have  it  at  any  rate;  whatever  it  costs  us,  we 
shall  not  repent  the  bargain.  When  we  are  at  expence  for  the 
means  of  knowledge,  and  resolved  not  to  starve  so  good  a  cause, 
then  we  buy  the  truth.  Riches  should  be  employed  ior  the  getting 
of  knowledge,  rather  than  knowledge  for  the  getting  of  riches. 
When  we  are  at  pains  in  searching  after  truth,  that  we  may  come 
to  the  knowledge  of  it,  and  mav  distinguish  between  it  and  error, 
then  we  buy  it.  Dii  laboribiis  omnia  vendiint — -Heaven  concedes 
tvery  thing  to  the  laborious.  When  we  choose  rather  to  suffer 
Joss  in  our  temporal  interest,  than  to  deny  or  neglect  the  truth, 
then  we  buy  it;  and  it  is  a  pearl  of  such  great  price,  that  we  must 
be  willing  to  part  with  all  to  ])urchase  it,  must  make  shipwreck 
of  estate,  trade,  preferment,  rather  than  of  faith  and  a  good 
conscience.  (2.)  We  must  not  sell  it;  do  not  part  with  it  for 
pleasures,  honours,  riches,  any  thing  in  this  world;  do  not 
neglect  the  study  of  it,  nor  throw  off  the  profession  of  it,  nor 
revolt  from  under  the  dominion  of  it,  for  the  getting  or  saving  of 
any  secular  interest  whatsoever.  Hold  fast  the  form  of  sound 
words,  and  never  let  it  go  upon  any  terms. 

3.  Give  me  thine  heart,  v.  '2G.  God,  in  this  exhoits'ion,  speaks 
to  us  as  unto  children  ;  Son,  Daughter,  Give  me  thy  hear*.  The 
heart  is  that  which  the  2;reat  God  rrrpdres  and  calls  for  from 
every  one  of  us;  whatever  we  give,  if  we  do  not  give  him  our 
hearts,  it  will  not  be  accepted.  We  must  set  our  love  upon  him. 
Our  thoughts  roust  converse  much  with   him.  and  oa  him,  as  our 


highest  End;  the  intents  of  our  hearts  must  l)e  fastened.  We 
must  make  it  our  own  act  and  deed  to  devote  ourselves  to  tlir 
Lord,  and  we  must  be  free  and  cheerful  in  il.  Wr  nnasl  not 
think  to  divide  the  heart  belween  God  and  the  world  :  hp  wilt 
have  all  or  none ;  Than  shall  love  the  Lord  thy  God  with  all  thy 
heart.  To  this  call  we  niu<it  readily  answer,  "  TI/i/  Father,  take 
my  heart,  such  as  it  is,  and  make  it  such  as  it  should  be;  lake 
possession  of  it,  and  set  up  lliy  throne  in  it." 

4.  Let  thine  eyes  observe  my  ways;  have  an  eye  to  the  rule  of 
Gofl's  word,  the  conduct  of  his  pr<ivi<lence,  and  the  good  examples 
of  his  people.  Our  eyes  must  observe  these,  as  he  that  write* 
observes  his  copy,  that  we  may  keep  in  the  right  paths,  and  may 
proceed  and  persevere  in  them, 

IV.  Some  paiiicular  cautions  against  those  siiiswhicii  are,  of  ali 
others,  the  most  destructive  to  the  seeds  of  wisdom  and  grace  in 
the  soul,  which  impoverish  and  ruin  il. 

1.  Gluttony  and  dninkeniiess,  r.  20,  21.  The  world  is  full  of 
examples  of  this  shi,  and  temptations  to  it,  which  all  young  peoj)le 
are  concerned  to  stand  upon  their  guard  against,  and  keep  at  a 
distance  from,  lie  not  a  wine-bibber;  we  are  allowed  to  drink  a 
little  trine,  ("1  Tim.  5.23.)  but  not  much;  not  to  make  a  trade  of 
it,  never  to  drink  to  excess.  Jie  not  a  riotous  eater  of  flesh,  as  the 
Israelites  were,  who  lusted  exceedingly  after  it,  saying.  Who  will 
give  us  flesh  to  eat?  Whereas  Paul,  thoush  he  is  free  to  eat  flesh, 
yet  resolves  that  he  will  eat  no  flesh  while  the  world  stands,  rather 
than  make  his  brother  to  offend:  so  indifierenl  is  he  to  it, 
iCor.  8. 13.  Be  not  an  excessive  eater  of  flesh ;  intemperance 
must  be  avoided  in  meat  as  well  as  drink.  Be  not  a  luxurious 
eater  of  flesh;  not  jileased  with  any  thing  but  what  is  very  nice 
and  delicate,  savourv  dishes,  and  forced  meat.  Some  take  not 
only  a  pleasure,  but  a  ))iide,  in  being  curious  about  their  diet, 
and,  as  they  call  it,  eating  well ;  as  if  that  were  the  ornament  of  a 
gentleman  which  is  really  the  shame  of  a  Christian;  making  a 
God  of  the  belly.  "  Be  not  a  wine-bibber,  and  he  not  a  riotous 
eater;  and  therefore,  be  n  it  among  wine-bibbers,  nor  among  riotous 
eaters;  do  not  give  them  countenance,  lest  thou  learn  their  ways, 
and  insensibly  fall  into  those  sins,  or  at  least  lose  the  dread  and 
detestation  of  them.  They  covet  to  have  thee  among  them;  for 
those  that  are  debauched  themselves  are  very  desirous  to  debauch 
others;  therefore  do  not  gratify  them,  lest  thou  endanger  thyself." 
He  fetches  an  argument  agauist  this  sin  from  the  expensivenesa 
of  il,  and  its  tendency  to  impoverish  men:  and  if  men  will  not  be 
deterred  from  it  by  the  ruin  it  brings  on  their  secular  interests, 
which  lie  nearest  their  hearts,  no  marvel  that  they  are  not 
frightened  from  il  by  what  they  arc  told  out  of  (he  word  of  God 
of  the  mischief  it  does  them  in  tli'-ir  spiritual  and  eternal  concerns. 
The  drunken  and  the  ghiflon  hate  to  be  reiorn;ed,  though  Ihey 
are  told  ihev  shall  come  to  poverty:  nay,  though  they  are  told 
they  .shall  come  to  hell.  Drunkenness  is  the  cause  of  drowsiness: 
it  siiipifies  men,  and  makes  them  inattentive  to  business,  and  then 
all  go(:s  to  wreck  and  ruin:  llius  men  ll;at  have  lived  credilably 
conic  to  he  clothed  with  rags. 

2.  AVhoredom:  that  is  another  sin  which  takes  away  the  heart 
that  should  be  given  to  God,  Hos.  4. 11.  He  shews  the  dangef 
which  attends  that  sin,  v. 27,  28 

(l.)It  is  a  sin  from  which  few  recover  themselves,  when  once 
they  are  entangled  in  it.  It  is  like  a  deep  ditch,  and  a  narrow 
pit,  which  il  is  almost  impossible  to  get  out  of;  and  therefore  il  in 
wisdom  to  keep  far  enough  from  the  brink  of  it.  Take  heed  of 
making  any  approaches  toward  this  sin,  because  it  is  so  hard  to 
make  a  retreat  from  it;  conscience,  which  should  head  the  retreat, 
being  debauched  by  it,  and  divine  grace  forfeited. 

(2.)  It  is  a  sin  which  bewitches  men  to  their  ruin  ;  The  adulteress 
lies  in  wait  as  a  robber,  pretending  friendship,  but  designing  the 
greatest  mischief,  to  rob  them  of  all  they  have  that  is  valuable, 
to  strip  them  both  of  their  armour,  and  of  their  ornaments. 
Even  those  who,  being  virtuously  educated,  endeavour  to  slum 
the  adulteress,  she  will  lie  in  wait  for,  that  she  may  assault  Ihciii 
when  they  are  off  their  guard,  and  she  has  them  at  an  advantage 
Let  none"  therefore,  be  at  any  time  secure. 

(3.)  It   is  a   sin  that  contributes   more  than  any  other  to  tli* 


PROVERBS,   XXIII. 


Cautions  against  Intemperance. 


fpreading  of  vice  and  immorality  in  a  kingdom ;  It  increases  the 
transgressors  among  mm.  One  adulteress  may  be  the  ruiu  of 
many  a  precious  soul,  and  may  help  to  debauch  a  whole  town.  It 
increases  the  treacherous  or  perfidious  ones  ;  it  not  only  occasions 
husbands  to  he  false  to  their  wives,  and  servants  to  their  masters, 
but  nianv  that  have  jirofessed  religion,  to  throw  off  Iheir  profession, 
and  break  their  covenants  with  God.  Houses  of  uncleanness  are 
therefore  such  pest-iiouses  as  ought  to  be  suppressed  by  those 
whose  office  it  is  to  take  care  of  the  public  welfare. 

29.  Who  hath  woe  ?  who  hath  sorrow  ?  who 
hath  contentions?  who  hath  babbling?  who  hath 
wounds  without  cause  ?  who  hath  redness  of  eyes? 
30.  They  that  tarry  long  at  the  wine;  they  that  go 
to  seek  mixed  wine.  31.  Look  not  thou  upon  the 
wine  when  it  is  red,  when  it  giveth  his  colour  in 
the  cup,  ivhen  it  moveth  itself  aright.  32.  At  the 
last  it  biteth  like  a  serpent,  an<l  stingeth  like  an 
adder.  33.  Thine  eyes  shall  behold  strange 
women,  and  thine  heart  shall  utter  perverse 
things.  34.  Yea,  thou  shalt  be  as  he  that  lieth 
down  in  the  midst  of  the  sea,  or  as  he  that  lieth 
upon  the  top  of  a  mast.  35.  They  have  stricken 
me,  shalt  tlioii  say,  and  I  was  not  sick ;  they  have 
beaten  me,  ajid  1  felt  it  not:  when  shall  I  awake  ? 
I  will  seek  it  yet  again. 


Solomon  here  gives  fair  warning  against  the  sin  of  drunkenoeM, 
to  confirm  what  he  had  said,  v.  'iO. 

I.  He  cautions  all  people  to  kee|)  out  of  the  way  of  temptations 
to  this  sin  ;  (i'.  31.)  Lou)i  not  thou  upon  the  wine  w/ien  it  is  red.  il  in  adultery  into  tlie  heart.     Est  Venvs  in  vinis — Wine  is  oil  to  t.'i 


1.  It  embroils  men  in  quarrels,  makes  them  quarrel  with  olliers, 
and  say  and  do   that  which  gives  others  occasion  to  quarrel  with 


them,  I).  29.     He  asks,   W/io  hath  ivoe  ^  toko  hulk  son 


AVho 


has  not,  in  this  world  ?  Many  have  woe  and  sorrow,  and  cannot 
help  it;  but  drunkards  wilfully  create  woe  and  sorrow  to  them- 
selves. They  that  have  contentions  have  koc  and  sorrow:  and 
drunkards  are  the  fools  whose  lips  enter  into  contention.  When 
the  wine  is  in,  the  wit  is  out,  and  the  passions  up;  and  thence 
come  drunken  scuffles,  and  drunken  frays,  and  drunken  disputes 
over  the  cups  ;  many  a  vexatious,  ruining,  law-suit  has  begun  thus. 
There  is  babbling,  quarrels  in  word,  and  the  exchanging  of  scur- 
rilous language;  yet  it  rests  not  there;  you  shall  have  it!o««(/jj 
without  cause,  for  causes  are  things  which  drunkards  are  in  no 
Qjipacity  to  judge  of,  and  therefore  they  deal  blows  about  witho 
tte  least  consideraliou  v/hy  or  wherefoii-,  and  must  expttl  la 
k«  in  like  manner  treated  themselves.  The  wounds  which  men 
receive  in  defence  of  their  country,  and  its  just  rights,  are  liseit 
honour ;  but  wounds  without  cause,  received  in  service  of  their  lusts, 
are  marks  of  their  infamy.  Nay,  drunkards  wiiunil  ihcnuplvcs  in 
a  tender  part,  for  they  have  redness  of'  eyes,  symplnriis  of  an 
inward  inflammation  ;  Iheir  sight  is  weakened  bv  il,  and  lli^-ir  looks 
deformed.  This  comes,  (1.)  Of  drinking  Ion"-,  tarryititj  long  at 
the  wine,  and  spending  that  lime  in  drunken  c(>iiii):iiiv  wlucli 
should  be  speut  in  useful  business,  or,  in  sleep,  wliicli  sliduld  fit 
for  business,  y.  30.  Oh  the  precious  hours  which  tliousamls  throw 
away  thus  ;  every  one  of  which  will  be  brought  into  the  account 
at  the  great  day!  ( 2.)  Of  drinking  that  which  is  sironsr  and 
intoxicating.  Tliry  go  up  and  down  to  seek  wine  that  will  pleass 
them  ;  their  great  inquiry,  "  Where  is  the  best  liquor  ("  T/irg  seek 
mixed  wine,  which  is  mo.<t  palatable,  but  most  heady;  so  ullliiiglv 
do  Ihev  sacrificp  iheir  rfiisoii  to  please  their  ))alate! 

2.  It  makes  men  impure  and  insolent,  ti. 33.     (1.)  The  ci/psgrnw 
unruly,  and  behold  strange  women  to  lust  after  them,  and  so   let 


Red  wine  was  in  Canaan  looked  uj)on  as  the  best  wine,  it  is  there- 
fore called  the  blood  oj  the  grape.  Critics  judge  of  wine,  among 
other  indications,  by  the  colour  of  it;  some  wine,  they  say,  looks 
charmingly,  looks  so  well,  that  it  even  says,  "  Come  and  drink 
me;"  it  moves  itselj  aright,  goes  down  very  smoothly,  or  perhaps 
the  roughness  of  il  is  grateful.  It  is  said  of  generous,  strong- 
bodied,  wine,  that  it  even  causes  the  lips  of  those  that  are  asleep  to 
speak,  Cant.  7.  9.  But  look  not  thou  vpon  it.  1.  "  Be  not  ruled 
by  sense,  but  reason  and  religion;  covet  not  that  which  pleases 
the  eye,  in  liopes  that  it  will  please  the  taste,  but  let  thy  serious 
thoughts  correct  the  errors  of  thy  senses,  and  convince  thee  that 
that  which  seems  delightful  is  really  hurtful,  and  resolve  against 
it  accordingly.  Let  not  the  heart  walk  after  the  eye,  for  it  is  a 
deceitful  guide."  2.  "Be  not  too  bold  with  the  charms  of  this  or 
aaiy  other  sin  ;  look  not,  lest  ihou  lust,  lest  thou  take  the  forbidden 
fruit."  Note,  Those  that  would  be  kept  from  any  sm,  must  keep 
themselves  from  all  the  occasions  and  beginnings  of  it,  and  be 
afraid  of  coming  within  the  reach  of  its  allurements,  lest  they  be 
overcome  by  them. 

II.  He  shews  the  many  pernicious  consequences  of  the  sin  of 
drunkenness,  for  the  enforcement  of  this  caution.  Take  heed  of 
the  bait,  for  fear  of  the  hook  ;  At  the  last,  it  bites,  v.  32.  All  sin 
will  be  bilterness  in  the  end,  and  this  sin  particularly.  It  bites  like 
a  serpent;  when  the  drunkard  is  made  sick  by  his  surfeit,  thrown 
by  it  into  a  dropsy,  or  some  fatal  disease,  beggared  and  ruined  in 
his  estate,  especially  when  his  conscience  Is  awakened,  and  he 
cannot  reflect  upon  "it  wilh.out  horror  and  indignation  at  himself; 
but,  worst  of  all,  at  last,  when  the  cup  of  drunkenness  shall  be 
turned  into  a  cup  of  trembling,  the  cup  of  the  Lord's  wralh,  the 
dregs  of  which  he  must  be  for  ever  drinking,  and  shall  not  have  a 
drop  of  water  to  cool  his  inflamed  tongue.  To  take  off  the  force 
of  the  temptation  that  there  is  in  the  pleasure  of  the  sin,  foresee 
the  punishment  of  it,  and  what  il  will  at  last  end  in,  ii  repentance 
prevent  not.  In  i/s  latter  end  it  bites,  so  the  word  is;  think 
therefore,  what  will  be  in  the  end  thereof. 
_  But  he  chooses  to  speci'fy  those  pernicious  coniequcDces  of  this 
sin,  which  are  present  and  sensible. 


lire  of  lust.  Thine  eyes  shall  behold  strange  things;  so  some  nad 
if.  When  men  are  drunk,  the  house  turns  round  with  them,  and 
every  thing  looks  strangely  to  them,  so  that  then  they  cannot 
trust  their  own  eyes.  (2.)  The  tongue  also  grows  unruly,  and 
talks  extravagantly;  bv  it  the  heart  utters  perverse  things,  thiiisM 
contrary  to  reason,  religion,  and  common  civility;  which  they 
would  be  ashamed  to  speak  if  they  were  sober.  What  ridiinlous 
incoherent  nonsense  will  men  talk  when  they  are  drunk,  who  at 
another  time  will  speak  admirably  well,  and  to  the  purpose  ! 

3.  It  stupifies  and  besots  men,  v.  34.  When  men  are  drunk,  they 
know  not  where  they  are,  nor  what  they  say  and  do.  (1.)  Their 
heads  are  giddy,  and,  when  they  lie  down  to  sleep,  they  arc  as  if 
they  were  tossed  bv  the  rolling  waves  of  the  sea,  or  upon  the  top  oJ 
a  mast;  hence  they  complain  that  their  heads  swim;  their  sleeps 
are  commonly  unquiet  and  not  refreshing,  and  fhei'r  dreams 
tumultuous.  (2.)  Their  judgments  are  clouded,  and  they  have  no 
more  steadiness  and  consistency  than  he  that  sleeps  7ipon  the  top 
of  a  mast ;  ihey  drink,  and  forget  the  laic,  (c/t.  31.  5.)  they  err 
through  wine,  (Isa.28.  7.)  and  think  as  extravagantly  as  ihcy  talk. 
(3.)  They  are  heedless  and  fearless  of  danger,  and  senseless  of 
the  rebukes  they  are  under,  either  from  God  or  man.  They  are 
III  imminent  danger  of  death,  of  damnation,  lie  as  much  exposed 
as  if  they  slept  vpon  the  top  of  a  mast,  and  yet  are  secure,  ami 
sleep  on.  They  fear  no  peril  when  the  terrors  of  the  Lord  are 
laid  before  them  ;  nay,  they  feel  no  pain  when  the  judgments  of 
God  are  actually  upon  them ;  they  cry  not  when  he  binds  them. 
Set  a  drunkard  in  the  stocks,  and  he  is  not  sensible  of  Ihe  punish- 
iiieiit;  "  Tlicy  have  stricken  me,  and  I  was  not  sick;  I  felt  it  not. 
It  made  no  impression  at  all  upon  me."  Drunkenness  turns  men 
into  stocks  and  stones,  they  are  scarcely  to  be  reckoned  animals, 
they  are  dead  while  they  live. 

4.  Worst  of  all,  the  heart  is  hardened  in  the  sin,  and  the  sinner, 
nowithstanding  all  these  present  mischiefs  that  alteiid  il,  obsti- 
nately persists  in  it,  and  hates  to  be  reformed ;  ^Ykcn  shall  I  awake? 
Much  ado  he  has  to  shake  off  the  chains  of  his  drunken  sleep,  he 
can  hardly  get  clear  of  the  fumes  of  the  wine,  though  he  strive 
with  them,  that  (being  thirsty  in  the  morning)  he  may  retura  tf 


PROVEFlilS,  XXIII,  XXIV. 


Tlie  Excellence  of  Wisdom. 


again.  So  perfectly  lost  is  lie  to  all  sense  of  virtue  and  honour, 
and  so  wretchedly  is  his  conscitnce  seared,  that  he  is  not  ashamed 
to  sav,  I  yill  seek  if.  ye!  again.  There  is  no  hope ;  7in,  I  hey  have 
loved  dniiikards,  and  after  ihcm  they  vill  t/o,  jcr.  2.  '2o.  This 
is  aildiiiij  drunkenness  to  thirst,  and  fnllowinii  strong  drink;  (hose 
that  do  so  may  read  their  doom,  (Dent. Ui). 10, 20.)  their  ?roe ; 
(Isa.5. 11.)  and  if  this  l)e  the  end  of  the  sin,  with  good  reason 
were  we  bid  to  stop  at  the  beginning  of  it ;  Look  not  vjion  the. 
wine  ichen  it  is  red. 

CHAP.  XXIV. 

1.  TJEnot  thou  envious  against  evil  men,  neither 

X3  desire  to  be  with  them:     2.  For  tlieir  heart 

studieth  destruction,  and  their  lips  talk  of  mischief. 

Here,  1.  The  caution  given  is  much  the  same  with  that  which 
we  had  before  ;  (eh.  23.  17.)  not  to  envy  sinners,  imt  to  think 
llieni  happy,  nor  to  wish  ourselves  in  their  condition,  though  they 
prosper  ever  so  much  in  this  world,  and  arc  ever  so  merry,  and 
ever  so  secure ;  "  Let  not  such  a  thought  ever  come  into  thy  mind  ; 
Oh  that  I  could  shake  off  the  restraints  of  religion  and  conscience, 
and  take  as  great  a  liberty  to  indulge  the  sensual  appetite,  as  I  see 
such  aiid  such  do  !  No;  desire  not  to  be  u-ith  them,  to  do  as  they 
do,  and  fare  as  they  fare,  and  to  cast  in  thy  lot  among  them." 

2.  Here  is  another  reason  given  for  this  caution;  Be  not 
envious  against  them;  not  only  because  their  end  will  be  bad, 
but  because  their  way  is  so,  v.  2.  Do  not  think  with  them, 
fur  their  heart  studies  destruction  to  others,  but  it  will  prove 
destruction  to  themselves.  Do  not  speak  like  them,  for  their  lips 
talk  of  their  mischief.  All  they  say  has  an  ill  tendency;  to 
dishonour  God,  reproach  religion,  or  wrong  their  neighbour;  but 
it  will  be  mischief  to  themselves  at  last.  It  is  therefore  thv 
wisdom  to  have  nothing  to  do  with  them;  nor  hast  thou  any 
reason  to  look  upon  them  with  envy,  but  with  pity  rather,  or  a 
just  indignation  at  their  wicked  practices." 

3.  Through  wisdom  is  an  house  builded,  and  by 
understanding  it  is  established  :  4.  And  by  know- 
ledge shall  the  chambers  be  filled  with  all  precious 
and  pleasant  riches.  5.  A  wise  man  is  strong; 
yea,  a  man  of  knowledge  incveaseth  strength. 
6.  For  by  wise  counsel  thou  shalt  make  thy  war: 
and  in  multitude  of  counsellors  t/iere  is  safety. 

We  are  tempted  to  envy  lliose  that  grow  rich,  and  raise  their 
estates  and  families,  by  such  unjust  courses  as  our  consciences  will 
bv  no  means  suffer  us  to  use.  But,  to  set  aside  that  temptation, 
Solomon  here  shews  that  a  man,  with  prudent  management,  may 
raise  his  estate  and  family  by  lawful  and  honest  means,  with  a 
good  conscience,  and  a  good  name,  and  the  blessing  of  God 
upon  it;  and  if  the  other  be  raised  a  little  sooner,  yet  these  will 
Jast  a  great  deal  longer. 

1.  That  which  is  here  recommended  to  us,  as  having  the  best 
influence  upon  our  outward  prosperity,  is,  wisdom,  and  under- 
standing, awd  knoioledge ;  that  is,  both  piety  toward  God,  (for  that 
is  true  wisdom,)  and  ])rudcnce  in  the  management  of  our  outward 
affairs.  We  must  govern  ourselves  in  every  thing  by  the  rules  of 
religion  first,  and  then  of  discretion.  Some,  that  are  truly  pious, 
do  not  thrive  in  the  world,  for  want  of  prudence;  and  some,  that 
are  prudent  enough,  yet  do  not  prosper,  because  they  lean  to  their 
own  understanding,  and  do  not  acknowledge  God  in  their  ways; 
therefore  both  must  go  together  to  complete  a  wise  man. 

2.  That  which  is  here  set  before  us  as  the  advantage  of  true 
wisdom,  is,  that  it  will  make  men's  outward  affairs  prosperous 
and  successful. 

( 1.)  It  will  build  a  house,  and  establish  it,  v.  tf.  Men  may,  by 
unrighteous  practices,  build  th.eir  hou-^es,  but  thev  cannot  establish 
them,  for  the  foundation  is  rotten;  (IIab.2.f),  10.)  whereas,  what 
is  honestly  got  will  wear  like  steel,  and  be  an  inheritance  to 
children's  children. 


manage  their  affairs  with  wisdom  and  equity,  that  are  diligent,  in 

the  use  of  lawful  means  for  incirasing  what  they  have,  thai  spare 
from  luxury,  and  S|ien<l  in  charily,  they  are  in  a  fair  way  lo  have 
tiieir  shops,  their  waichousps,  their  chambers,  filled  uilh  all  pre- 
cious and  pleasant  riches:  precious,  because  got  by  honest  l.iliour, 
a^ml  the  substance  of  a  diligent  man  is  precious  ;  pleasant,  hciause 
enjoyed  with  holy  cheerfulness;  some  think  this  is  to  be  uiiiler- 
stood  chiefly  of  s|)iritual  riches;  By  knowledge  the  chambers oi  the 
soul  are  filled  with  the  graces  and  coinforls  of  the  Spirit,  those 
precious  and  pleasant  riches;  for  the  Spirit,  by  enlightening  the 
understanding,  performs  all  bis  other  operations  on  the  soul. 

(3.)  It  will  fortify  a  house,  and  turn  it  into  a  castle;  Wisdom  is 
better  than  weapons  of  ivur,  offensive  or  defensive.  A  wise  man 
is  in  strength,  is  in  a  strong-hold,  yea,  a  man  of  knowledge 
strengthens  might,  increases  it,  v.  6.  As  we  grow  in  knowledge, 
we  grow  in  all  grace,  2  Pet.  3. 18.  Those  that  increase  in  wisdom 
a.re  strengthened  with  all  might,  Col.1.9,  11.  A  wise  man  w  11 
compass  that  by  his  wisdom,  which  a  strong  man  cannot  effect  by 
force  of  arms.  The  s|)irit  is  strengthened  both  for  the  spiritual 
work,  and  the  spiritual  warfare,  by  true  wisdom. 

(4.)  It  will  govern'  a  house  and  a  kingdom  too,  and  the  affairs  ot 
both,  I'.  6.  Wisdom  will  erect  a  college,  or  council  of  state. 
Wisdom  will  be  of  use,  [l.]For  the  managing  of  the  public 
quarrels,  so  as  not  to  engage  in  them  but  for  an  honest  cause, 
and  with  some  probability  of  success;  and  engaged  in,  to  manage 
them  well,  and  so  as  to  make  either  an  advantageous  peace,  or  an 
honourable  retreat ;  By  wise  counsel  thou  shalt  make  war;  which 
is  a  thing  that  may  prove  of  ill  conse<|uence  if  not  done  by  wise 
counsel.  [2.]  For  the  securing  of  the  public  peace;  In  the 
multitude  of  counsellors  there  is  safety,  ior  one  may  foresee  the 
danger,  and  discern  the  advantages,  which  another  cannot.  In 
our  spiritual  conflicts,  we  need  wisdom,  for  our  enemy  is  subtle. 

7.  Wisdom  is  too  high  for  a  fool:  he  openeth  not 
his  mouth  in  the  gate.  8.  He  that  deviseth  to  do 
evil  shall  be  called  a  mischievous  person.  9.  The 
thought  of  foolishness  is  sin:  and  the  scorner  is  an 
abomination  to  men. 

Here  is  the  description, 

1.  Of  a  weak  man;  Wisdom  is  too  high  for  him;  he  thinks  it 
so,  and  therefore,  despairing  to  attain  it,  he  will  take  no  pains  in 
the  pursuit  of  it,  but  sit  down  content  without  it.  And  really  it 
is  so,  he  has  not  capacity  for  it,  and  therefore  the  advantages  he 
has  for  getting  it  are  all  in  vain  to  him.  It  is  no  easy  thing  to  get 
wis(l<mi ;  those  that  have  natural  |)arts  good  enough,  yet  if  they  be 
foolish,  if  they  be  slothful  and  will  not  take  pains,  if  they  be  play- 
ful and  trifling,  and  given  to  their  pleasures,  if  they  be  viciojsly 
inclined,  and  keep  bad  company,  it  is  too  high  for  them,  they  are 
not  likely  to  reach  it.  And,  for  want  of  it,  they  are  unfit  for  the 
service  of  their  country,  they  open  not  their  mouth  in  the  gate,  they 
are  not  admitted  into  the  council  or  magistracy,  or,  if  they  are, 
they  are  dumb  statues,  and  stand  for  cyphers,  they  say  nothing, 
because  they  have  nothing  to  say,  and  they  know,  that  if  they 
should  offer  any  thing,  it  would  not  be  heeded,  nay,  it  would  be 
hissed  at.  Let  young  men  take  pains  to  get  wisdom,  that  they 
may  he  qualified  for  public  business,  and  do  it  with  reputation. 

2.  Of  a  wicked  man,  who  is  not  only  despised  as  a  fool  is,  but 
detested.     Two  sorts  of  wicked  men  are  so. 

(l.)Such  as  are  secretly  malicious.  Though  they  speak  fair, 
and  carry  it  plausibly,  they  devise  to  do  evil,  are  contriving  lo  do 
an  ill  turn  to  those  tliey  bear  a  grudge  to,  or  have  an  envious  eye 
at;  He  that  does  so,  shall  be  called  a  mischievous  person,  or  a 
waster  of  7nisehief;  which,  perhaps,  was  then  a  common  name 
of  reproach;  he  shall  be  branded  as  an  inventor  oj  evil  things, 
(Rom.  1.30.)  or,  if  any  mischief  be  done,  he  shall  be  suspected  as 
the  author  of  it,  or,  at  "least,  accessary  to  it.  This  devising  evil,  is 
the  thought  of  foolishness,  v. 9.  It  is  made  light  of,  and  turned  off 
with  a. jest,  as  only  a  foolish  thing,  but  really  it  is  sin,  it  is  ex. ced- 
ing sinful;  you  cannot  call  it  by  a  worse  name  than  to  call  it  «in. 


(2.)  It  will  enrich  a  house,  and  furnish  it,  v. 4.     Those  thatj|lt  is  bad  lo  do  evil,  but  it  is  worse  to  devise  it;  for  that  ha«in  H 

lo-.' 


PROVERBS,  XXIV. 


Benevolent  Exertions  cnjomefl. 


she  subtlety  and  poison  of  the  old  serpent.  But  it  may  be  taken 
more  eencrally ;  We  conliact  guilt,  not  only  by  the  act  of  foolisli- 
ncss,  hut  l)v  the  thoup  ht  of  it,  though  it  go  no  further ;  the  first 
risings  of  sin  in  the  heart  are  sin,  offensive  to  God,  and  must  be 
repented  of,  or  we  are  undone.  Not  only  malicious,  unclean, 
foud,  thoughts,  but  even  foolish  thoui;hts,  are  sinful  thoughts. 
If  vaht  tliotitjlits  lodge  in  the  heart,  they  defile  it,  (Jer.  4.  14.) 
which  is  a  reason  why  we  should  keep  our  hearts  ivith  all  diligence, 
and  harbour  nj  thoughts  there  which  cannot  give  a  good  account 
of  themselves,   Gen.  6.  5. 

(2.)  Such  as  are  openly  abusive;  The  scorner, -viho  gives  ill- 
language  to  every  body,  lakes  a  pleasure  in  affronting  people,  and 
reflecting  upon  them,  he  is  an  abomination  to  men;  none  that 
have  any  sense  of  honour  and  virtue  will  care  to  keep  company 
with  him.  The  seat  of  the  scornful  is  the  pestilential  chair;,  (as 
the  Seventy  call  it,  Ps.  1.1.)  which  no  wise  man  will  come  near, 
for  fear  of  taking  the  infection.  Those  that  strive  to  make  oine.rs 
odious,  do  but  make  themselves  so. 

10.  //  thou  faint  in  the  day  of  adversity,  thy 
strength  is  small. 

Note,  1.  In  the  day  of  adversity,  we  are  apt  io  faint,  to  droop 
and  be  discouraged,  to  desist  from  our  work,  and  to  despair  of 
relief.  Our  spirits  sink,  and  then  our  hands  hang  down,  and  our 
knees  grow  feeble,  and  we  become  unfit  for  any  thing.  And  often 
those  that  are  most  cheerful,  when  they  are  well,  droop  most,  and 
are  most  dejected,  when  any  thing  ails  them. 

2.  This  is  an  evidence  that  our  strength  is  small,  and  is  a  means 
of  weakening  it  more ;  "  It  is  a  sign  that  thou  art  not  a  man  of 
any  resolution,  any  firmness  of  thought,  any  consideration,  anv 
faith,  (for  that  is  the  sti-englh  of  a  soul,)  if  thon  canst  liot  bear 
up  under  an  afflictive  change  of  thy  condition."  Some  arc  so 
feeble,  that  they  can  bear  nothing;  if  a  trouble  does  but  fourh 
them,  (Jolt, 4.  5.)  nay,  if  it  does  but  thrtaten  them,  \.\\ey  faint 
Immediately,  and  are  ready  to  give  up  all  for  gone;  and  by  this 
means  they  render  themselves  unfit  to  grapple  with  their  trouble, 
and  unable  to  help  themselves.  Be  of  good  courage  therefore, 
and  God  shall  strengthen  thy  heart. 

11.  If  thou  forbear  to  deliver  them  that  are 
drawn  unto  death,  and  those  that  are  ready  to  be 
slain ;  12.  If  thou  sayest.  Behold,  Ave  knew  it  not; 
doth  not  he  that  poiidereth  the  heart  consider  it? 
and  he  that  keepeth  thy  soul,  doth  not  he  know 
it?  and  shall  not  he  render  to  etery  man  according 
to  his  works  ? 

Here  is,  1.  A  great  duty  required  of  us,  and  that  is,  to  appear 
for  the  relief  of  oppressed  innocency ;  if  we  see  the  lives  or  live- 
lihoods of  any  in  danger  of  being  taken  away  unjustly,  we  ought 
to  bestir  ourselves  all  we  can  to  save  them,  by  disproving  the 
false  accusations  on  which  they  are  condemned,  and  seeking  out 
proofs  of  their  innocency.  Though  the  persons  be  not  such  as 
i«e  are  under  any  particular  obligation  to,  we  must  help  them, 
»ut  of  a  general  zeal  for  justice.  If  any  be  set  upon  by  force  and 
fiolence,  and  it  be  in  our  power  to  rescue  them,  we  ought  to  do 
It.  Nay,  if  we  see  any  through  ignorance  exposing  themselves  to 
danger,  or  fallen  in  distress,  as  travellers  upon  the  road,  ships  at 
tea,  or  any  the  like,  it  is  our  duty,  though  it  be  with  peril  to 
ourselves,  to  hasten  with  help  to  them,  and  no\.  forbear  to  deliver 
tliem,  not  be  slack,  or  remiss,  or  indifferent,  in  such  a  case. 

2.  An  answer  to  (he  excuse  that  is  commonly  made  for  the 
omission  of  this  duty.  Tliou  wilt  say,  "  Behold,  we  knew  it  not; 
we  w-ere  not  aware  of  the  imininency  of  the  danger  the  person 
was  in;  we  could  not  be  sure  thnt  he  was  innocent,  nor  did  we 
know  how  to  prove  it,  nor  which  way  to  do  any  thing  in  favour  of 
him,  else  we  would  have  helped  him."  Now,  ( 1 .)  It  is  easy  to 
make  such  an  excuse  as  this,  sufficient  to  avoid  the  censures  of 
men,  for  perhaps  they  cannot  disprove  us,  wlien  we  say.  We 
knew  it  not:  or.   We  forgot.     The  temptation  tu  tell  a  lie,  for  the 


excusing  of  a  fault,  is  very  strong,  when  we  know  that  it  is 
impossible  to  be  disproved,  the  truth  lying  wholly  in  our  own 
breast ;  as  when  we  say,  We  thought  so  and  so,  and  really  designed 
it;  which  no  one  is  conscious  of  but  ourselves.  (2.)  It  is  not  so 
easy  with  such  excuses  to  evade  the  judgment  of  God  ;  and  to  the 
discovery  of  that  we  lie  open,  and  by  the  determination  of  that  we 
must  abide.  Now,  [I.]  God  pondersthe heart,  and heeps  the  soul; 
he  keeps  an  eye  upon  it,  observes  all  the  motions  of  it;  its  most 
secret  thoughts  and  intents  are  all  naked  and  open  before  him. 
It  is  his  prerogative,  and  that  in  which  he  glories;  (Jer.  17. 10.) 
/the  Lord  search  the  heart.  He  keeps  the  soul;  holds  it  in  life. 
This  is  a  good  reason  why  we  should  be  tender  of  the  lives  of 
others,  and  do  all  we  can  to  preserve  them,  because  our  lives 
have  been  precious  in  the  sight  of  God,  and  he  has  graciously 
kept  them.  [2.]  He  knows  and  considers  whether  the  excuse  we 
make  be  true  or  no  ;  whether  it  was  because  we  did  not  know  it, 
or  whether  the  true  reason  was  not  because  we  did  not  love  our 
neighbour  as  we  ought,  but  were  selfish,  and  regardless  both  of 
God  and  man.  Let  this  serve  to  silence  all  our  frivolous  pleas,  by 
which  we  think  to  stop  tlie  tnouth  of  conscience  when  it  charges 
us  with  the  omission  of  plain  duty  .  Does  riot  he  that  ponders  the 
heart  consider  it?  [3.]  He  will  judge  us  accordingly.  As  his 
knowledge  cannot  be  imposed  upon,  so  his  justice  cannot  be 
biassed,  but  he  will  render  to  every  man  according  to  his  works, 
not  only  the  commission  of  evil  works,  but  the  omission  of  good 
works. 

1.'5.  My  son,  eat  thou  honey,  because  it  is  good  ; 

and  the  honey-comb,  which  is  sweet  to  thy  taste; 

14.  So  s/iall  the  knowledge  of  wisdom  be  unto  thy 

soal:   when  tliou  hast  found  it,  then  there  shall  be 

a  reward,  and  lliy  expectation  shall  not  be  cut  off. 

We  are  here  quickened  to  the  study  of  wisdom  by  the  con- 
sideration both  of  the  pleasure  and  the  profit  of  it. 

1.  It  will  be  very  pleasant;  we  eat  honey  because  it  is  sweet  io 
the  taste,  and  upon  that  account  we  call  it  good,  especially  that 
which  runs  first  from  the  honey-comb.  Canaan  was  said  to  flow 
with  milk  and  honey,  and  it  was  the  common  food  of  the  country, 
(Luke,  24.  41,  42.)  even  for  children,  lsa.7.15.  Thus  should  we 
feed  upon  wisdom,  and  relish  the  good  instructions  of  it.  They 
that  have  tasted  honey,  need  no  further  proof  that  it  is  sweet, 
nor  can  they  by  any  argument  be  convinced  of  the  contrary;  so 
those  that  have  experienced  the  power  of  truth  and  godliness  are 
abundantly  satisfied  with  the  |)ieasure  of  both  ;  they  have  tasted 
the  sweetness  of  them,  and  all  the  atheists  in  the  world  with  their 
sophistry,  and  the  profane  with  their  banter,  cannot  alter  their 
sentiments. 

2.  It  will  be  very  profitable.  Honey  may  be  siveet  to  the  taste, 
and  yet  not  wholesome,  but  wisdom  has  a  future  recompence 
attending  it,  as  well  as  a  present  sweetness  in  it;  "Thou  art 
permitted  to  eat  honey,  and  the  agreeableness  of  it  to  thy  taste 
invites  thee  to  it;  but  thou  bast  much  more  reason  to  relish  and 
digest  the  precepts  of  wisdom;  for,  when  thou  hast  found  thai 
there  shall  be  a  reward,  thou  .shall  be  paid  for  thy  pleasare, 
while  the  servants  of  sin  pay  dear  for  their  pains.  Wisdom  does 
indeed  set  thee  to  work,  but  there  shall  be  a  reward;  it  does 
indeed  raise  great  expectations  in  thee,  but  as  thy  labour,  so  Itiy 
hope,  shall  not  be  in  vain,  thine  expectation  shall  not  be  cut  ojf, 
(ch.  23.  18.)   nav,  it  shall  be  infinitely  outdone." 

15.  Lay  not  wait,  O  wicked  7na7i,  against  the 
dwelling  of  the  rigiiteous;  spoil  not  his  resling- 
placc:  16.  For  a  just  man  falleth  seven  times, 
and  riseth  up  again:  but  the  wicked  shall  fall  into 
mischief. 

This  is  spoken,  not  so  much  by  way  of  counsel  to  wicked  men, 
they  will  not  receive  instruction,  (cA.  23.  9.)  but  rather  in  defiance 
of  them,  for  the  encouragement  of  good  people  that  are  threatened 
by  llicm.     See  here. 


PROVERBS,  XXIV. 


Miscellaneous  Maxims. 


1.  The  designs  of  the  wicked  against  the  righteous,  and  the 
success  thev  promise  llieniseivcs  in  lliose  (lesions.  The  plot  is  laid 
deep;  tliev  lai/noit  against  tlic  ila'c/liiir/  nflko  rifj/itcaiis,  lliiiikina 
to  charee  some  iniquity  upon  it,  or  i'0[n|i;iss  soiue  desiyn  against 
it;  they  lie  in  wait  at  the  door,  to  catch  him  when  he  stirs  out,  as 
David's  persecutors,  Ps.  oi». ////c.  Tiie  iiope  is  raised  high  ;  thev 
doubt  not  hut  to  xpnil  liis  duclliiKj-placc,  l)ecause  he  is  weaic,  and 
cannot  support  it,  because  his  condition  is  h)U  and  distressed,  and 
he  is  ahnost  down  already.  All  this  is  a  fruit  of  the  old  enniily 
in  the  see<l  of  tlie  serpent  against  the  seed  of  the  woman.  The 
blood-tliirsty  hate  the  vprir/ht. 

2.  The  follv  ^Jid  frustration  of  tliose  designs. 

(1.)  The  righteous  man,  whose  ruin  was  expected,  recovers 
himself;  he  falls  seven  times  into  trouble,  but,  by  the  blessing  of 
God  upon  his  wisdom  and  mtegrity,  he  rises  vp  again,  sees 
through  his  troubles,  and  sees  better  times  after  them.  ThejusI 
man  falls,  sometimes /a //x  seven  times,  perhaps  into  sm,  sins  of 
infirmity,  through  the  surprise  of  temptation  ;  but  he  rises  vp  again, 
by  repentance  finds  mercy  with  God,  and  regains  his  peace. 

(2.)  The  uieked  man,  who  expected  to  see  his  ruin,  and  to 
help  it  forward,  is  undone;  he  falls  into  nnsckief,  his  sins  and  his 
troubles  arc  his  utter  destruction. 

17.  Rejoice  not  when  thine  enemy  falleth,  and 
let  not  thine  lieart  he  glad  m  hen  he  stuml)leth  : 
18.  Lest  the  Lokd  see  it,  and  it  displease  him, 
and  he  turn  away  his  wrath  from  him. 

Here,  l.The  jdeasure  we  are  apt  to  take  in  the  troul)les  of  an 
enemy  is  forbidden  us;  as  when  any  have  done  us  an  ill  turn,  or 
we  bear  them  ill  will  only  because  they  stand  in  our  light,  or  in 
our  way;  when  any  damage  comes  to  them,  suppose  (hey  fall ; 
or  any  danger,  suppose  Ihey  stumble ;  and  our  corrupt  hearts  con- 
ceive a  secret  delight  and  satisfaction  in  it;  Alia,  so  unuld  ive 
have  it;  they  are  entangled,  the  wilderness  has  shut  them  in.  Or, 
as  Tyrus  said  concerning  Jerusalem,  (Ezek.26.2.)  I  shall  be  re- 
plenished, now  she  is  laid  waste.  "Men  hope  m  the  ruin  of  their 
enemies  or  rivals  to  wreak  their  revenge,  or  to  find  their  account ; 
but  be  not  thou  so  inhuman  ;  rejoice  not  nhen  the  worst  enemy 
thou  hast,  falls."  There  may  be  a  holy  joy  in  the  destruction 
of  God's  enemies,  as  it  tends  to  the  glory  of  God,  and  the  welfare 
of  the  church;  (Ps.  50.10.)  but  in  the  ruin  of  our  enemies,  as 
such,  we  must  bv  no  means  rejoice;  on  the  contrary,  we  nmst 
weep,  even  with  tliem  when  they  weep,  (as  David,  Ps.3o.  13,  14.) 
and  that  in  sincerity;  not  so  much  as  letting  our  hearts  be  secretly 
glad  at  their  calamities. 

2.  The  provocation  which  that  pleasure  gives  to  God  is  assigned 
as  the  reason  of  that  prohibition  ;  The  Lord  will  see  it,  though  it 
be  hid  in  the  heart  onlv,  a7id  it  will  displease  him ;  as  it  will  dis- 
please a  prudent  father  to  see  one  child  triumph  in  the  correction 
of  another,  which  he  ought  to  tremble  at  and  take  warning  by, 
not  knowing  how  soon  it  may  be  his  own  case,  he  ha^ing  so  often 
deserved  it.  He  adds  an  argument  ad  hominem — addressed  to  the 
individual,  "Thou  canst  not  do  a  greater  kindness  to  thine  enemy, 
♦v'hen  he  is  fallen,  than  to  rejoice  in  it;  for  then,  to  cross  thee 
tnd  vex  thee,  God  will  turn  his  wrath  from  him;  for,  as  the  wrath 
tif  man  tvorhs  not  the  righteousness  of  God,  so  the  righteousness 
of  God  was  never  intended  to  gratify  the  wrath  of  man,  and  humour 
his  foolish  passions;  rather  than  seem  to  do  thai,  he  will  adjourn 
the  executions  of  his  wrath :  nay,  it  is  implied,  that  when  he 
turns  his  wrath  from  him,  he  will  turn  it  against  thee,  and  the 
cup  of  trembling  shall  be  put  into  thy  hand." 

19.  Fret  not  thyself  because  of  evil  men,  neither 
be  thou  envious  at  the  M'icked :  20.  For  there 
shall  be  no  reward  to  the  evil  ma7i;  the  candle  of 
the  wicked  shall  be  put  out. 

Here,  1.  He  repeals  the  caution  he  had  before  given  against 
em-ying  the  pleasures  and  successes  of  wicked  men  in  their  wicked 
ways,     '"his    he  quotes  from  his  father  David,  Ps.  37. 1.     We 


must  not  in  any  case  fret  ourselves,  or  make  ourselves  uneasy, 
whatever  God  does  in  his  providence  ;  how  disagreeable  soever  it 
to  our  sentiments,  interests,  and  expectations,  we  must  acquiesce 
in  it.  Even  that  which  grieves  us  must  not  fret  us;  nor  must 
our  eye  be  evil  against  any,  because  God  is  good.  Are  we  more 
wise  or  just  than  he?  If  wicked  pco|)le  prosper,  we  must  not 
therefore  incline  to  do  as  they  do. 

2.  He  gives  a  reason  for  this  caution,  taken  from  the  end  of 
that  wav  which  wicked  men  walk  in;  envy  not  their  piosperitv; 
for  (1 .)  There  is  no  true  happiness  in  it;  There  shall  be  no  reward 
to  the  evil  man;  his  prosperity  only  serves  for  his  present  sub.sist- 
ence;  these  are  all  the  good  things  he  must  even  expect  ;  there  is 
none  intended  him  in  the  world  of  retribution  ;  he  has  his  reward, 
Malth.6. 2.  He  shall  have  none.  Those  are  not  to  be  envied 
that  have  tlieir  portion  in  this  life,  and  must  out-live  it,  Ps.  17. 14. 
(2.) There  is  no  continuance  in  it;  their  candle  shines  bright,  but 
it  shall  presently  be  put  out,  and  a  final  period  put  to  all  their 
comforts.  Job, 21. 17.  Ps.37.  1,2. 

21.  My  son,  fear  thou  the  Lord,  and  the  king: 
a7id  meddle  not  with  them  tliat  are  given  to  cliange: 
22.  For  their  calamity  shall  rise  suddenly;  and  who 
knoweth  the  ruin  of  them  both? 

Note,  1.  Religion  and  loyalty  must  go  together.  As  men,  it 
is  our  duly  to  honour  our  Cieator,  to  worship  and  reverence  biin, 
and  to  be  alwavs  in  his  fear;  as  members  of  a  community, 
incorporated  for  mutual  benefit,  it  is  our  duty  to  be  faithful  and 
dutiful  to  the  government  God  has  set  over  us,  Rom.  13. 1,2. 
Tliose  that  are  truly  religious  will  be  loyal  in  conscience  toward 
God;  the  godly  in  the  land  will  be  ihe  quiet  in  the  land;  and 
those  are  not  truly  loval,  or  will  be  so  no  longer  than  is  for  their 
interest,  that  are  not  religious.  How  should  he  be  true  to  liia 
prince,  that  is  false  to  his  God  ?  And  if  they  come  in  competition, 
it  is  an  adjudged  case;  we  must  obey  Cod  rather  than  men. 

2.  Innovations  in  both  are  to  be  dreaded.  Have  nothing  to  do, 
he  does  not  say,  with  them  that  change,  for  there  may  be  cause 
to  change  for  the  better,  but  that  are  given  to  change,  that  affect 
it  for  change-sake,  out  of  a  peevish  discontent  with  that  which  is, 
and  a  fondness  for  novelty,  or  a  desire  to  fish  in  troubled  wafers; 
Meddle  not  with  them  that  are  given  to  change,  either  in  religion, 
or  ill  the  civil  government ;  come  not  into  their  secret,  join  not  with 
them  in  their  cabals,  nor  enter  into  the  mystery  of  their  iniquity. 

3.  Those  that  are  of  restless,  factious,  turbulent,  spirits,  com- 
monly pull  mischief  upon  their  own  heads  ere  they  are  aware; 
Their  calamity  shall  rise  suddenly.  Though  they  carry  on  their 
designs  with  the  utmost  secrecy,  they  will  be  discovered,  and 
brought  to  condign  punishment,  when  they  little  think  of  it. 
Wlio  knows  the  time  and  manner  of  the  ruin  which  both  God  and 
the  kino-  will  bring  on  their  contemners,  both  on  them  and  them 
that  meddle  with  them? 

2.3.  These  things  also  belong-  to  the  wise.  It  is 
not  good  to  have  respect  of  persons  in  judgment. 
24.  He  that  saith  unto  the  wicked,  Thou  art 
righteous;  him  shall  the  people  curse,  nations 
shall  abhor  him:  2-'3.  But  to  them  that  rebuke 
Aim  shall  be  delight,  and  a  good  blessing  shall 
come  upon  them.  26.  Evert/  man  shall  kiss  his 
lips  that  giveth  a  right  answer. 

Here  are  lessons  for  wise  men,  judges,  and  princes.  As  subjects 
must  do  their  duly,  and  be  obedient  to  magistrates,  so  niacistrates 
must  do  their  duly  in  administering  justice  to  their  subjects,  both 
in  pleas  of  the  crown,  and  causes  between  party  and  |)arty.  These 
are  lessons  for  them. 

l.They  must  always  weigh  the  merits  of  a  cause,  and  not  be 
swaved  bv  any  resard,  one  way  or  other,  to  the  parlies  concerned  ; 
It  is  not  good  in  itself,  nor  can  it  ever  do  well,  to  hare  respect  of 
persons  in  judgment;  the  consequences  of  it  cannot  but  be  the 
perverting  of  justice,   and  doing  wrong,  under  colour  of   law  »t:«l 


PROVERBS,  XXIV 


equilv.  A  good  judge  will  know  the  truth,  not  know  (aces,  so  as 
to  countenance  a  friend,  and  help  liira  out  in  a  bad  cause,  or  so 
iiincli  as  ouiit  any  lliins  tha'  can  ''e  said  or  done  in  favour  of  a 
li'^lileous  cause,  when  it  is  the  cause  of  an  enen>y. 

2.  'riicv  must  nt\er  connive  at,  or  encouraije,  wicked  people  in 
their  wicked  practices.  Masiislrates  in  Ihcir  places,  and  ministers 
in  theirs",  are  to  deal  faillifMlly  with  the  wicked  man,  th(Hi5iii  lic^ 
be  a  treat  man,  or  a  |)articular  friend;  to  convict  him  of  his 
wickedness,  to  siiew  him  what  will  be  in  the  end  thereof,  to  dis- 
cover him  to  others,   that   they  may   avoid    iiim.      But  if  those 

•whose  office  it  is  thus  to  shew  people  their  transgressions,  palliate 
them,  and  connive  at  them;  if  they  excuse  the  wicked  man, 
much  more  if  they  prefer  him  and  associate  with  him,  which  is, 
in  effect,  to  say.  Thou  art  riylttcous,  tlicy  shall  justly  be  looked 
upon  as  enemies  to  the  public  peace  and  welfare,  which  they 
ought  to  advance,  and  tlw  people  shall  curse  them,  and  cry  out 
shame  on  them  ;  and  even  those  of  other  nations  shall  aliho) 
them,  as  base  betra\crs  of  their  trust. 

3.  Thev  must  discountenance,  and  give  check  to,  all  fraud, 
violence,  injustice,  and  iramoralitv ;  and  though  thereby  they 
mav  disoblige  a  particular  person,  yet  they  will  lecommenil  them- 
selves to  the  favour  of  God  and  man.  Let  mngistrates  and 
ministers,  and  private  persons  too,  that  are  capable  of  doing  it, 
rebnhe  the  wicked,  that  they  may  bring  them  to  repentance,  or 
put  them  to  shame,  and  they  shall  have  the  comfort  of  it  in  their 
own  bosoms:  to  them  sliiill  be  delii/ht,  when  their  consciences 
witness  for  them  that  llu-y  have  been  witnesses  for  God;  and  a 
good  blessing  shall  cnme  vpoii  them,  the  blessinj  of  God  and 
good  men  ;  they  shall  be  deemed  religious  patrons,  and  theii 
country's  patriots.     See  c/t.  28.  2.3. 

4.  They  must  always  give  judgment  according  to  equity;  {v.  26.) 
they  must  give  a  right  answer,  give  tlieir  opinion,  and  pass  sen- 
tence, according  to  law  and  the  true  merits  of  the  cause  ;  and  every 
one  $haH  kiss  his  lips  that  doeth  so,  shall  love  and  honour  him, 
and  be  subject  to  his  orders,  for  there  is  a  kiss  of  allegi;iiice  as 
well  as  of  affection.  He  that  in  common  conversation  likewise 
speaks  pertinently  and  with  sincerity,  recommends  himself  to  his 
company,  and  is  beloved  and  respected  by  all. 

27.  Prepare  thy  wofk  without,  and  make  it  fit 
for  thyself  in  tlie  field;  and  afterward.s  build  thine 
house. 

This  is  a  rule  of  prudence  in  the  management  of  household 
affairs;  for  all  good  men  should  be  good  husbands,  and  manage 
with  discretion,  which  would  prevent  a  great  deal  of  sin,  and 
trouble,  and  disgrace  to  their  profession. 

l.We  must  prefer  necessaries  before  conveniencies  and  not 
lay  that  out  for  shew,  which  should  be  expended  for  the  support 
of  the  family.  We  must  be  content  with  a  mean  cottage  for  a 
habitation,  rather  than  want,  or  e;o  in  debt  for,  food  convenient. 

2.  We  must  not  think  of  building  till  we  can  afford  it;  "First 
apply  thyself  to  thij  work  uithont  in  the  field,  let  thy  ground  be 
put  into  good  order,  look  alter  tl.y  husbandry,  for  that  is  it  bv 
which  thou  must  get ;  and  when  thou  hast  got  well  by  that,  then, 
and  not  till  then,  thou  maye.st  think  of  re-building  and  bcautifyins 
thy  hmisc,  for  that  is  it  upon  which,  and  in  which,  thou  wilt 
have  occasion  to  spend."  Many  have  ruined  their  estates  and 
families  by  la\ing  out  money  on  that  which  brinsrs  nolhino-  in, 
beginning  to  build,  when  they  were  not  able  to  finish.  Some 
understand  it  as  advice  to  young  men  not  to  marry  (for  by  that 
the  house  is  built)  tiM  they  "have  set  up  in  the  world,  and  got 
wherewith  to  maintain  a  wife  and  children  comfortably. 

3.  When  we  have  any  great  design  on  foot,  it  is"  wisdom  to 
take  it  before  us,  and  uiake  tlie  necessary  preparations,  before  we 
fall  to  work,  that,  when  it  is  becun,  it  may  not  stand  still  for 
want  of  materials.  Solomon  observed  this  rule  himself  in  building 
the  house  cf  God;  all  was  made  ready  before  it  was  brmight  to 
the  ground,  1  Kings,  6.  7. 

20.  Be  not   a    witness 


against 


thy 


neighbour 


without   cause ;    and  deceive    not    with    thy    liijs. 


Tlie  Vineyard  of  the  Slothful. 

2y.  Say  not  i  sill  do  so  to  him  as  he  hath  done 
to  me:  I  will  render  to  tlie  man  according  to  his 
work. 

We  are  here  forbidden  to  be  in  any  thing  injurious  to  out 
neighbour,  particularly  in  and  by  the  forms  of  law;  either,  1.  A» 
a  witness  ;  "  Never  bear  a  testimony  against  any  man  withnuX 
canse,  unless  what  thou  sayest  thou  knowest  to  be  punctually 
true,  and  thou  hast  a  clear  call  to  testify  it.  Never  bear  a  false 
testimony  agninst  any  one  ;"  for  it  follows,  "  Deceive  not  with  thy 
lips;  deceive  not  thv  judge  and  jory,  deceive  not  those  whom 
thou  conversest  with  into  an  ill  opinion  of  thy  neighbour.  When 
(hou  speakest  of  thv  neighbour,  do  not  onlv  speak  that  which  is 
true,  but  take  heed,  lest  in  the  manner  of  thy  speaking  thou 
insinuate  any  thing  that  is  otherwise,  and  so  should  deceive  by 
inndf  ndos  or  hyperboles." 

Or,  2.  As  a  ])lainliff  or  prosecutor.  If  there  be  occasion  to 
bring  an  action  or  information  against  thy  neighbour,  let  it  not  be 
from  a  spirit  of  revenge;  Sag  not,  I  am  resolved  I  will  meet  with 
him,  I  will  do  so  to  him  as  he  has  done  to  me;  even  a  righteous 
cause  becomes  unrighteous,  when  it  is  thus  prosecuted  with  malice. 
Say  not,  I  will  render  to  tlie  man  according  to  his  work,  and  make 
him  pay  dear  for  it ;  for  it  is  God's  prerogative  to  do  so,  and  we 
must  leave  it  to  him,  and  not  step  into  his  throne  or  take  his 
work  out  of  his  hands.  If  we  will  needs  be  our  own  carvers,  and 
judges  in  our  own  cause,  we  forfeit  the  benefit  of  an  appeal  to 
God's  tribunal ;  therefore  we  must  not  avenge  ourselves,  because 
he  has  said.  Vengeance  is  mine. 

30. 1  went  by  the  field  of  the  slothful,  and  by 
|]ie  vineyard  of  the  man  void  of  understanding; 
3t.  And,  lo,  it  was  all  grown  over  with  thorns, 
and  nettles  had  covered  the  face  thereof,  and  the 
stone-wall  thereof  was  broken  down.  32.  Then  I 
saw,  aiid  considered  it  well:  I  looked  upon  it, 
and  received  instruction.  33.  Yet  a  little  sleep,  a 
little  slumber,  a  little  folding  of  the  hands  to 
sleep:  34.  So  shall  thy  poverty  come  as  one  that 
travelleth  ;  and  thy  want  as  an  armed  man. 

Here  is,  1.  The  view  which  Solomon  took  of  tlie  field  and 
vineyard  of  the  slothful  mm.  He  did  not  go  on  purpose  to  see 
it,  but,  as  he  passed  by,  observing  the  fruilfulness  of  the  ground, 
as  it  is  very  proper  for  travellers  to  do,  and  his  subjects'  manage- 
ment of  their  land,  as  it  is  very  proper  for  magistrates  to  do,  he 
cast  his  eye  upon  afield,  and  a  vineyard,  unlike  all  the  rest;  for 
though  the  soil  was  good,  yet  there  was  nothing  growing  in  them 
but  thorns  and  nettles ;  not  here  and  there  one,  but  they  were  all 
over-run  with  weeds;  and  if  there  had  been  any  fruit,  it  would 
have  been  eaten  up  by  the  beasts,  for  there  was  no  fence,  the 
stone-wall  was  broken  down.  See  the  effects  of  that  curse  upon 
the  ground,  (Gen. 3.  18.)  "Thorns  and  thistles  shall  it  bring 
forth  nnto  thee,  and  nothing  else,  unless  thou  take  ])ains  with  it." 
See  what  a  blessing  to  the  world  the  husbaiidman's  calling  is,  and 
what  a  wilderness  this  earth,  even  Canaan  itself,  would  be  without 
it.  The  king  himself  is  served  of  the  field,  but  he  would  be  ill 
served,  if  God  did  not  teach  the  husbandman  discretion  and  dili- 
gence to  rid  the  ground,  plant  it,  sow  it,  and  fence  it.  See  what 
a  great  difference  there  is  between  some  and  others  in  the  manage- 
ment  even  of  their  worldly  affairs,  and  how  little  some  consult 
their  reputatation,  not  caring  though  they  proclaim  their  sloth- 
fulness,  in  the  manifest  effects  of  it,  to  all  that  pass  by,  shamed 
by  their  neighbour  s  diligence. 

2.  The  reflections  which  he  made  upon  it.  He  paused  a  little, 
and  considered  it,  looked  again  iipoti  it,  and  received  instruction.  He 
did  not  break  out  info  any  passionate  censures  of  the  owner,  did 
not  call  him  any  ill  names",  but  he  endeavoured  himself  to  get  good 
by  the  observation,  and  to  be  quickened  by  it  to  diligence.  Note, 
Those  that  are  to  give  instruction  to  others,  must  receive  instruc- 


lion  llioraselves ;  and  inslruction  may  be  i-eceived,  not  only  from 
what  we  read  and  hear,  but  from  «hat  we  see;  not  only  from 
■*hat  we  sec  of  tlie  works  of  Ciod,  l>iit  from  what  we  see  of  tlie 
.iianiiiMs  of  men  ;  not  only  from  men's  pood  numners,  l)nt  from 
their  evil  manners.  IMiilarcli  relates  a  saying;  of  Calo  Major,  'i'liat 
wise  men  profit  more  by  fools  than  fools  bv  wise  men  ;  for  wise 
men  will  avoid  the  fanlls  of  fools,  but  fools  will  not  imitate  the 
virtues  of  wise  men.  Solomon  reckoned  that  he  received  iiislinc- 
tion  by  this  sight,  tliongh  it  did  not  sngijcst  to  him  any  new  notion 
or  lesson,  but  only  |)ut  him  in  mind  ol  an  observation  he  himself 
had  fcn-merly  made,  ol  the  ridiculous  folly  of  the  slungard,  who, 
when  he  has  needful  work  to  do,  lies  dozing  in  bed,  and  erics, 
Yel  a  little  sleep,  a  little  sliiiiiher,  and  still  it  will  be  a  little  more, 
till  he  has  slept  his  eyes  out,  and,  instead  of  being  fitted  bv  sleep 
for  business,  as  wise  men  are,  he  is  dulled,  and  stnpified,  and 
made  good  for  nothing.  Hence,  certain  misery  attends  him;  his 
poverty  comes  as  one  that  travels,  it  is  constantly  coming  nearer 
and  nearer  to  him,  and  will  be  upon  him  speedilv,  and  want  seizes 
Iiini  as  irresistibly  as  an  armed  man,  a  highway-man  that  will  strij) 
him  of  all  he  has. 

Now  this  is  applicable,  not  only  to  our  worldly  business,  to 
shew  what  a  scandalous  thing  slothfulness  in  that  is,  and  how 
injurious  to  the  family,  hut  to  the  affairs  of  our  souls.  Note, 
( l.)Our  souls  are  our  fields  and  vineyards,  which  we  are  every  one 
of  us  to  take  care  of,  to  dress,  and  to  keep.  Thev  are  capable 
of  being  improved  with  good  husbandry;  iiiat  may  be  got  out  of 
them  which  will  be  fruit  abounding  to  our  account.  We  are 
charged  willi  them,  to  occupy  them  till  onr  Lord  come;  and  a 
great  deal  of  care  and  pains  it  is  requisite  that  we  should  take  about 
them.  (2.)  These  fields  and  vineyards  are  often  in  a  very  bad 
state ;  not  only  no  fruit  brought  forth,  but  ail  over-grow  n  with 
thorns  and  nettles,  scratching,  stinging,  inordinate,  lusts  and 
passions,  pride,  covetousncss,  sensuality,  malice,  those  are  the 
thorns  and  nettles,  the  wild  grapes,  which  the  unsanctified  iiear! 
produces;  no  guani  kept  against  the  enemy,  but  the  stone-irall 
broken  down;  all  lies  in  common,  all  exposed.  (3.)  Where  it  is 
thus,  it  is  owing  to  the  sinner's  own  slothfulness  and  folly;  he  is 
a  sluggard,  loves  slcej),  hates  labour,  and  he  is  void  of  under- 
standing, understands  neither  his  business  nor  his  interest:  he  is 
perfectly  besotted.  (4.)  The  issue  of  it  will  certainly  be  'he  ruin 
of  the  soul,  and  all  its  welfare.  It  is  everlasling  want  that  thus 
comes  upon  it  as  an  armed  man.  We  know  the  place  assigned  to 
the  wicked  and  slothful  servant. 

CHAP.  XXV. 

1.  'X^HESE  are  also  proverbs  of  Solomon,  which 
3l    the  men  of   Hezekiah  king  of  Judah  co- 
pied out. 

This  verse  is  the  title  of  this  latter  collection  of  Solomon's  pro- 
verbs, for  he  sovght  out,  and  set  in  order,  many  proverbs,  that  by 
them  he  might  be  still  teaching  the  people  knowledge,  Eccl.12.9. 
Observe, 

1.  The  proverbs  were  Solomon's,  who  was  divinely  inspired  to 
deliver,  for  the  use  of  the  church,  tliese  wise  and  weighty  sentences. 
We  have  had  many,  hut  still  there  are  more;  yet,  herein  also, 
Christ  is  greater  than  Solomon,  for,  if  we  had  all  upon  record  that 
Christ  said  and  did,  that  was  instructive,  the  world  could  not 
contain  the  books  that  should  be  ivritten,  John,  21.  25. 

2.  The  publishers  were  Hezekiah's  servants,  who,  it  is  likely, 
herein  acted  as  his  servants,  being  appointed  by  him  to  do  this 
good  service  to  the  church,  among  other  good  offices  that  he  did 
in  the  law  and  in  the  commandments,  2Chron.31.21.  Whether 
he  employed  the  prophets  in  this  work,  as  Isaiah,  Hosea,  or 
Micah,  who  lived  in  his  time,  or  some  that  were  trained  up  in 
the  schools  of  the  prophets,  or  some  of  the  priests  and  Levites,  to 
whom  we  find  him  giving  a  charge  concerning  divine  things, 
(2Chron.29.4.)  or  (as  the  Jews  think)  his  princes  and  ministers  of 
state,  who  w  ere  more  properly  called  his  servants,  is  not  certain ; 
if  it  was  done  by  Eliakin),  and  Joah,  and  Shebna,  it  was  no 
diminntion  to  their  character.     They  copied  out  these  proverbs 


PROVERBS.  XXIV,  XXV.        Observations  respecting-  Kings. 

f.om  the  records  of  Solomon's  reign,  and  published  them  as  an 
appendix  to  the  former  edition  of  this  book.  It  may  be  a  piece 
ol  very  good  service  to  the  church  to  publish  other  men's  works 
that  have  lain  hid  in  ohscurily,  perhaps  agrcat  while.  Souie  think 
they  culled  these  out  of  the  iiDOO  proverbs  which  Solomon  spake, 
(1  K.ings,4.32.)  leaving  out  those  that  were  physical,  ami  Ihut 
pertained  to  natural  philosophy,  and  pr('ser\ing  such  oidy  as  were 
divine  and  moral;  and  in  this  collection  some  observe  that  special 
regard  was  had  to  those  observations  which  concern  kings  and 
their  administration. 


2.  //  is  the  gloiy  of  God  to  cnncpal  a  thing: 
but  the  honour  of  kings  is  to  search  out  a  matter. 
3.  Tlie  heaven  for  height,  and  the  earth  for  depth, 
and  tlie  heart  of  kings  is  unsearciiable. 

Here  is,  1.  An  instance  given  of  the  honour  of  God  ;  It  is  hit 
glory  to  conceal  a  matter.  He  needs  not  search  into  any  thing,  for 
he  perfectly  knows  every  thing  by  a  clear  and  certain  \iew,  and 
nothing  can  be  hid  from  him;  and  yet  his  own  way  is  in  the  sea, 
and  his  ])ath  in  tlie  great  vuters.  There  is  an  unfatlioniable  depth 
in  his  counsels,  Rom.  11. 33.  It  is  but  a  little  portion  that  is 
heard  of  him.  Clouds  and  darkness  are  round  about  him.  We 
see  what  he  does,  but  we  know  not  the  reasons.  Some  refer  it  to 
the  sins  of  men  ;  it  is  his  glory  to  pardon  sin,  which  is  covering 
if,  nor  remembering  it,  not  mentioning  it;  bis  forbearance,  which 
he  exercises  toward  sinners,  is  likewise  his  honour,  in  which  he 
seems  to  keep  silence,  and  take  no  notice  of  the  matter. 

2.  A  double  instance  of  the  honour  of  kings. 

(1.)  It  is  God's  glory  that  he  needs  not  search  into  a  matter, 
because  he  knows  it  without  search  ;  but  it  is  the  honour  of  kings, 
with  a  close  application  of  mind,  and  by  all  the  methods  of  inquiry, 
to  search  out  the  matters  that  are  brought  before  them,  to  take 
pains  in  examining  offenders,  that  they  may  discover  their  design.s, 
and  bring  to  light  the  hidden  works  of  darkness;  not  to  give 
judgment  till  they  have  weighed  things;  nor  to  leave  it  wholly  to 
others  to  examine  things,  but  to  see  with  their  own  eye». 

(2.)  It  is  God's  glory  that  he  cannot  himself  be  found  out  by 
searching,  and  some  of  that  honour  is  devolved  upon  kings,  wise 
kings,  \\vAi  search  ont  matters;  their  hearts  are  unsearchable,  lik« 
the  height  of  heaven,  or  the  depth  of  the  earth,  which  we  may 
guess  at,  but  cannot  measure.  Princes  have  their  arcana  imperii 
— state  secrets,  designs  whicli  are  kept  private,  and  reasons  of 
state,  which  private  persons  are  not  competent  judges  of,  and 
therefore  ought  not  to  pry  into.  Wise  princes,  when  they  search 
into  a  matter,  have  reaches  which  one  would  not  think  of,  as 
Solomon,  when  he  called  for  a  sword  to  divide  the  living  child 
with,  designing  thereby  to  discover  the  true  mother. 

4.  Take  away  the  dross  from  the  silver,  and  there 
shall  come  forth  a  vessel  for  the  finer.  5.  Take 
away  the  wicked  from  before  the  king,  and  his 
throne  sliall  be  established  in  righteousness. 

This  shews  that  the  vigorous  endeavours  of  a  prince  to  supprt  ii 
vice,  and  reform  the  manners  of  his  people,  is  the  most  effect'^*! 
way  to  support  his  government. 

Observe,  1.  What  the  duty  of  magistrates  is;  To  take  away  the 
wicked,  to  use  their  power  for  the  terror  of  evil  works  and  evil 
workers,  not  only  to  banish  those  that  are  vicious  and  profane  from 
their  presence,  and  forbid  them  the  court,  but  so  to  frighten  them 
and  restrain  them,  that  they  may  not  spread  the  infection  of  their 
wickedness  among  their  subjects.  This  is  called  taking  away  the 
dross  from  the  silver,  which  is  done  by  the  force  of  fire.  Wicked 
people  are  the  dross  of  a  nation,  the  scum  of  the  counti-y,  and, 
as  such,  to  be  taken  away.  If  men  will  not  do  it,  God  will, 
Ps.  119. 110.  If  the  wicked  be  taken  away  f mm  before  the  king,  if 
he  abandon  them,  and  shew  his  detestation  of  their  w  icked  courses, 
it  will  go  far  toward  the  disabling  of  them  to  do  mischief.  The 
reformation  of  the  court  will  promote  the  reformation  of  the  king- 
dom, Ps.  101.  3,8. 


PROVERBS.  XXV. 


Miscellaneous  Maxims. 


2.  What  the  advantage  will  be  of  their  doing  this  duty.  ( 1.)  It 
will  be  the  bettering  of  the  subjects ;  they  shall  be  made  like 
silver  refined,  fit  to  be  made  vessels  of  honour.  (2.)  It  will  be 
the  settling  of  the  prince  ;  his  throne  shall  be  established  iti  this 
rightenns7tcss;  for  God  will  bless  his  government,  the  people  will 
be  pliable  to  it,  and  so  it  will  become  durable. 

6.  Put  not  forth  thyself  in  the  presence  of  the 
kins:,  and  stand  not  in  the  place  of  great  men: 
7.  For  better  it  is  that  it  be  said  unto  thee,  Come 
up  liither;  than  that  thou  shouldest  be  put  lower 
ill  the  presence  of  the  prince  whom  thine  eyes 
have  seen. 

Here  we  see,  1.  That  religion  is  so  far  froiu  destroying  good 
manners,  that  it  teaches  us  to  behave  ourselves  lowly  and  reve- 
rently towards  our  superiors,  to  keep  our  distance,  and  give  place 
to  those  to  whom  it  belongs;  "Put  not  forth  thyself  rudely  and 
carelessly  iu  the  king's  presence,  or  in  the  presence  of  great  tneii; 
do  not  compare  ivith  them :"  (so  some  understand  it;)  "do  not  vie 
with  them  in  apparel,  furniture,  gardens,  house-keeping,  or  retinue, 
for  that  is  an  affront  to  them,  and  will  waste  thine  own  estate." 

2.  That  religion  teaches  us  humility  and  self-denial,  which  is 
a  belter  lesson  than  that  of  good  manners;  "Deny  thyself  the 
place  thou  art  entitled  to,  covet  tiot  to  make  a  fair  shew,  nor  aim 
at  preferment,  nor  thrust  thyself  into  the  company  of  those  that 
are  above  thee  ;  be  content  in  a  low  sphere,  if  that  is  it  which 
God  has  allotted  to  thee."  The  reason  he  gives,  is,  because  this 
is  really  the  way  to  advancement,  as  our  Saviour  shews  in  a 
parable  that  seems  to  be  borrowed  from  this,  Luke,  14.9.  Not 
that  we  must  therefore  pretend  modesty  and  humility,  and  make  a 
etratageni  of  it,  for  the  courting  of  honour,  but  therefore  we  must 
really  be  modest  and  humble,  because  God  will  put  honour  on 
Buch,  and  so  will  men  too.  It  is  better,  more  for  a  man's  satis- 
faction and  reputation,  to  be  advanced  above  his  pretensions  and 
expectations,  than  to  be  thrust  down  below  them,  in  the  presence 
of  the  prince,  whom  it  was  a  great  piece  of  honour  to  be  admitted 
to  the  sight  of,  and  a  great  piece  of  presumption  to  look  upon 
without  leave. 

8.  Go  not  forth  hastily  to  strive,  lest  thou  Jcnoiv 
not  what  to  do  in  the  end  thereof,  when  thy 
neighbour  hath  put  thee  to  shame.  9.  Debate  thy 
cause  with  thy  neighbour  himself;  and  discover 
not  a  secret  to  another:  10.  Lest  he  that  hear- 
eth  it  put  thee  to  shame,  and  thine  infamy  turn 
not  away. 

Here  is  good  counsel  given  about  going  to  law: 

1.  "Be  not  hasty  in  bringing  an  action,  before  thou  hast  thy- 
self considered  it,  and  consulted  with  thy  friends  about  it;  Go  not 
forth  hastily  to  strive,  do  not  send  for  a  writ  in  a  passion,  or  upon 
the  first  appearance  of  right  on  thy  side,  but  weigh  the  matter 
deliberately,  because  we  are  apt  to  be  partial  in  our  own  cause; 
consider  the  certainty  of  the  expences,  and  the  uncertainty  of  the 
success,  h(iw  nmch  care  and  vexation  it  will  be  the  occasion  of, 
and,  after  all,  the  cause  may  go  against  thee;  surely  then  thou 
shouldest  not  go  forth  hastily  to  strive." 

2.  "Brnig  not  an  action  before  thou  hast  tried  to  end  the 
matter  auiicahly  ;  (v.  9.)  Debate  thy  cause  with  thy  neighbour 
privately,  and  perhaps  you  will  understand  one  another  better,  and 
see  that  there  is  no  occasion  to  go  to  law."  In  public  quarrels, 
the  war  that  must  at  length  end,  might  better  have  been  prevented 
by  a  treaty  of  peace,  and  a  great  deal  of  blood  and  treasure  spared. 
It  is  so  in  private  quarrels;  "  Sue  not  thy  neighbour  as  a  heathen 
nan  and  a  publican,  until  thou  hast  told  him  his  fault  between 
thee  and  him  alone,  and  he  has  refused  to  refer  the  matter,  or  to 
come  to  an  accommodation.  Perha|)s  the  matter  in  variance  is  a 
*ecret,  not  fit  to  be  divulged  to  any,  much  less  to  be  brought  upon 
the  etage  before  the  country;  and  therefore  end  it  privately,  that 


it  may  not  be  discovered."  Reveal  not  the  secret  of  another,  »a 
s:ime  read  it.  "  Do  not  in  revenge,  to  disgrace  thine  adversary, 
disclose  that  which  should  be  kept  private,  and  which  does  not  al 
all  belong  to  the  cause." 

Two  reasons  he  gives  why  we  should  be  thus  cautious  in  going 
to  law;  (1.)  "  Because  otherwise  the  cause  will  be  in  danger  to  go 
against  thee,  and  thou  wWlJiot  knnwtvhat  to  do,  when  the  defend- 
ant has  justified  himself  in  what  thou  didst  charge  upon  him,  and 
made  it  out  that  thy  complaint  was  frivolous  and  vexatious,  and 
that  thou  hadst  no  just  cause  of  action,  and  so  put  thee  to  shame, 
nonsuit  thee,  and  force  thee  to  pay  costs;  all  which  might  have 
been  prevented  by  a  little  consideration."  (2.)  "  Because  it  will 
turn  very  much  to  thy  reproach,  if  thou  fall  under  the  character  of 
bei'.ig  litigious.  Not  only  the  defendant  himself,  (v.  8.)  but  he 
that  hears  the  cause  tried,  will  put  thee  to  shame,  will  expose  thee 
ss  rv  man  of  no  principle,  and  thine  infamy  will  not  turn  away, 
thou  wilt  never  retrieve  thy  reputation." 

11.  A  word  fitly  spoken  is  like  apples  of  gold 
in  pictures  of  silver.  12.  As  an  ear-ring  of  gold, 
and  an  ornament  of  fine  gold,  so  is  a  wise  reprover 
upon  an  obedient  ear. 

Solomon  here  shews  how  much  it  becomes  a  man, 

1.  To  speak  pertinently ;  A  word  upon  the  wheels,  that  runs 
well,  is  well-circumstanced  in  proper  time  and  place,  instruction, 
advice,  or  comfort,  given  seasonably,  and  in  apt  expressions, 
adapted  to  the  case  of  the  person  spoken  to,  and  agreeing  with, 
the  character  of  the  person  speaking,  is  like  golden  balls  resembling 
apples,  or  like  true  ap|)les  of  a  golden  colour,  (golden  rennets,) 
or  perhaps  gilded,  as  sometimes  >ve  have  gilded  laurels,  and  those 
embossed  i?i  pictures  of  iilver,  or  rather,  brought  to  table  in  a 
silver  network  basket,  or  in  a  silver  box  of  that  which  we  call 
Philligree-woTk,  through  which  the  golden  apples  might  be  seen. 
Doubtless  it  was  some  ornament  of  the  table  then  well  known. 
As  that  was  very  pleasing  to  the  eye,  so  is  a  toord  fitly  spoken  to 
the  ear. 

2.  Especially  to  give  a  reproof  with  discretion,  and  so  as  to 
make  it  acceptable.  If  it  be  well  given  by  a  wise  reprover,  and 
well  taken  by  an  obedient  ear,  it  is  as  an  ear-ring  of  gold,  and 
an  ornament  of  fine  gold,  very  graceful,  and  well-becoming  both 
the  reprover  and  the  reproved ;  both  will  have  their  praise,  the 
reprover  for  giving  it  so  prudently,  and  the  reproved  for  taking  it 
so  patiently,  and  making  a  good  use  of  it.  Others  will  commend 
them  both,  and  they  will  have  satisfaction  in  each  other;  he  who 
gave  the  reproof  is  pleased  that  it  had  the  desired  effect,  and  he  to 
whom  it  was  given  has  reason  to  be  thankful  for  it  as  a  kindness. 
That  is  well  given,  we  say,  that  is  well  taken:  yet  it  does  not 
always  prove  that  that  is  well  taken  which  is  well  given.  It  were 
to  be  wished  that  a  wise  reprover  should  always  meet  with  an 
obedient  car,  but  often  it  is  not  so. 


13.  As  the  cold  of  snow  in  the  time  of  harvest, 
so  is  a  faithful  messenger  to  them  that  send  him : 
f(>'.   he  refresheth  the  soul  of  his  masters. 

See  here,  1.  What  ought  to  be  the  care  of  a  servant,  the  mean- 
est that  is  sent  on  an  errand,  and  intrusted  with  any  business,  much 
more  the  greatest,  the  agent  and  ambassador  of  a  prince;  he  ought 
to  he  faithful  to  him  that  sends  him,  and  to  see  to  it  that  he  do 
not,  by  mistake  or  with  design,  falsify  his  trust,  and  that  he  be  in 
nothing,  that  lies  in  his  power,  wanting  to  his  master's  interest. 
Those  that  act  as  factors,  by  commission,  ought  to  act  as  carefully 
as  for  themselves. 

2.  How  much  this  will  be  the  satisfaction  of  the  master;  it  will 
refresh  his  soul,  as  much  as  ever  the  cold  of  snow  (which  in  hot 
countries  thev  preserve  by  art  all  the  year  round)  refreshed  the 
labourers  in  the  harvest,  "that  bore  the  burthen  and  heat  of  tht 
day.  The  more  important  the  affair  was,  and  the  more  fear  of  its 
miscarrying,  the  more  acceptable  is  the  messenger,  if  he  have 
managed  it  successfully  and  well.     A  faithful  minister,  Christ's 


PKO VERBS.  XXV. 


Miscellaneous  Maxims. 


messenger,  tliould  be  llius  acceptable  to  us;  (Job, a3.23.)  how- 
rvrr,  he  will  be  a  sweet  savour  to  God,  2  Cor.  2.  15. 

14.  WIioso  boasteth  himself  of  a  false  gift  is  like 
oloLids  and  wind  williout  rain. 

He  may  be  sciid  to  boast  of  a  false  gift, 

1.  Who  pretends  to  have  received  or  given  that  which  he 
never  had,  which  he  never  gave  ;  makes  a  noise  of  his  great 
acconiplishmenls,  and  his  good  services,  but  it  is  all  false;  he  is 
not  what  ho  pretends  to  be.     Or, 

2.  Who  promises  what  he  will  give,  and  what  he  will  do,  but 
performs  nolliin;;';  who  raises  peojile's  expectations  of  the  mightv 
things  he  will  do  for  his  country,  for  his  friends,  what  noble 
legacies  he  will  leave,  but  either  lie  has  not  wherewithal,  or  he 
never  designs  it.  Such  a  one  is  like  the  morning-cloud,  that 
passes  away,  and  disappoints  those  who  lonkcd  for  rain  from  it  to 
water  the  parched  ground  ;  (Jude,  12.)  Clouds  icithout  water. 

15.  By  long  forbeaiing  is  a  prince  persuaded, 
and  a  soft  tongue  breakelh  the  bone. 

Two  things  are  here  recommended  to  us,  in  dealing  with  others, 
as  likely  means  to  gain  our  point ; 

1.  Patience,  to  bear  a  present  heat  without  being  put  into  a 
heat  by  it,  and  to  wail  for  a  fit  opportunity  to  offer  our  reasons, 
and  to  give  persons  time  to  consider  them.  By  this  means  even 
a  jirince  may  be  persuaded  to  do  a  thing  which  he  seemed  very 
averse  to,  nmch  more  a  common  person.  That  which  is  justice 
and  reason  now  will  be  so  another  time,  and  therefore  we  need 
not  urge  them  with  violence  now,  but  wait  for  a  more  convenient 
season . 

2.  Mildness,  to  speak  without  passion  or  provocation;  A  soft 
tongue  breaks  the  bone;  it  mollifies  the  roughest  spirits,  and  over- 
comes those  that  are  most  morose;  like  lightning,  which,  they 
•ay,  sometimes  has  broken  the  bone,  and  yet  not  pierced  I  he  flesli. 
Gideon  with  a  soft  tongue  pacified  the  Ephraimitt's,  and  Abigail 
turned  away  David's  wrath.  Harduords,  we  say,  break  no  bones, 
and  therefore  we  should  bear  them  patiently  ;  but,  it  seems,  sojt 
words  do,  and  therefore  we  should,  on  all  occasions,  give  them 
prudently. 

16.  Hast  thou  found  honey?  cat  so  much  as  is 
sufficient  for  thee,  lest  thou  be  filled  therewith, 
and  vomit  it. 

Here,  1.  We  are  allowed  a  sober  and  moderate  use  of  the 
delights  of  sense;  "  Ilast  thoii  found  honey?  It  is  not  forbidden 
fruit  to  thee,  as  it  was  to  Jonathan  ;  thou  niaycst  eat  of  it  with 
thanksgiving  to  God,  who,  having  created  things  grateful  to  our 
senses,  has  given  us  leave  to  make  use  of  them.  Eat  as  much  as 
is  sufficient,  and  no  more;  enough  is  as  good  as  a  feast." 

2.  We  are  cautioned  to  take  heed  of  excess.  We  must  use  all 
pleasures  as  we  do  honev,  with  a  check  upon  our  appetite,  lest  we 
lake  more  than  does  us  good,  and  make  ourselves  sick  with  it. 
We  are  most  in  danger  of  surfeiting  upon  that  which  is  most  sweet, 
and  therefore  those  that  fare  sum.pluously  every  day  have  need  to 
watch  over  themselves,  lest  their  hearts  be  at  any  time  overcharged. 
The  pleasures  of  sense  lose  their  sweetness  by  the  excessive  use  of 
them,  and  become  nauseous;  as  honey,  which  turns  sour  in  the 
stomach  ;  it  is  therefore  our  interest,  as  well  as  our  duty,  to  use 
them  with  sobriety. 

17.  Withdraw  thy  foot  from  thy  neighbour's 
house  ;  lest  he  be  weary  of  thee,  and  so  hate  thee. 

Here  he  mentions  another  jdeasure  which  we  must  not  take  too 
much  of,  that  of  visiting  our  friends;  the  former,  for  fear  of 
iurfeiling  ourselves,  this,  for  fear  of  surfeiting  our  neighbour. 

1.  It  is  a  piece  of  civility  to  visit  our  neighbours  sometimes,  to 
shew  our  respect  to  them  and  concern  for  them,  and  to  cultivate 
and  improve  mutual  acquaintance  and  love,  and  that  we  may  have 
both  the  satisfaction  and  advantage  of  their  conversation. 

2.  It  is  wisdom,  as  well  as  good  manners,  not  to  be  troublOMue 


to  our  friends  in  our  visiting  of  them ;  not  to  visit  too  often,  nor 
stay  too  long,  nor  contrive  to  come  at  meal-time,  nor  make 
ourselves  busy  in  the  affairs  of  iheir  families  lifnbv  we  make 
ourselves  cheap,  mean,  and  burthensome.  Tliy  neiniidour,  who 
is  thus  plagued  and  haunted  with  thy  visits,  will  be  weary  of  thee, 
and  hate  thee,  and  t/iat  will  be  the  destruction  of  friendship, 
which  should  have  been  the  improvcmcMl  of  il.  Post  tres  swjie 
dies,  piscis  vilescit  et  hospcs — AJter  the  third  day,  fish  and  com- 
pany become  distasteful.  Familiarity  breeds  contempt.  NuUi  te 
facias  nimis  sodalem — Be  not  too  intimate  with  any.  He  that 
spunges  upon  his  frieml  loses  him.  How  much  belter  a  Friend 
then  is  God  than  any  other  friend;  for  we  need  not  withdraw  our 
foot  from  his  house,  the  throne  of  his  grace;  (c/i.  8. 34.)  the 
oftener  we  come  to  him  the  better,  and  the  more  welcome. 

18.  A  man  that  beareth  false  witness  against 
his  neighbour  is  a  maul,  and  a  sword,  and  a  sharp 
arrow. 

Here,  1.  The  sin  condemned,  i.s,  bearing  false  witness  against 
our  neighbour,  either  in  judgment,  or  in  common  conversation, 
contrary  to  the  law  of  the  ninth  commandment. 

2.  That  which  it  is  here  condemned  for,  is,  the  mischievousness 
of  it ;  it  is  in  its  power  to  ruin  not  only  men's  reputation,  but  their 
lives,  estates,  families,  all  that  is  dear  to  them  ;  a  false  testimony 
is  every  thing  that  is  dangerous,  it  is  a  tnaul  or  club  to  knock  a 
man's  brains  out,  a  flail,  which  there  is  no  fence  against ;  it  is  a 
sword  to  wound  near  at  hand,  and  a  sharp  arrow  to  wound  at  a 
distance  ;  we  have  therefore  need  to  pray.  Deliver  my  soul,  O 
Lord,  from  lying  lips,   Ps.  120.  2. 

19.  Confidence  in  an  unfaithful  man  in  time  of 
trouble  is  like  a  broken  tooth,  and  a  foot  out  of 
joint. 

1.  The  confidence  of  an  unfaithful  man  (so  some  read  it)  will 
be  like  a  broken  tooth;  his  policy,  liis  power,  his  interest,  all  that 
which  he  trusted  in  to  support  him  in  his  wickedness,  will  fail  him 
in  time  of  trouble,   Ps  52.  7. 

2.  Confidence  in  an  unfaithful  man,  so  we  read  it;  in  a  man 
whom  we  thought  trusty,  and  therefore  depended  on,  but  who 
proves  otherwise;  it  proves  not  only  unserviceable,  but  painful 
and  vexatious,  like  a  broken  tooth,  or  a  foot  out  of  joint,  which, 
when  we  ))ut  any  stress  upon  it,  lot  only  fails  us,  but  makes  us 
feel  from  it;  especially  in  time  of  trouble,  when  we  most  expect 
help  from  it;  it  is  like  a  broken  reed,  Isa.  3G.  6.  Confidence  in 
a  faithful  God,  in  time  of  trouble,  will  not  prove  thus;  on  him  we 
may  rest,  and  in  him  dwell  at  ease. 

20.  As  he  that  taketh  away  a  garment  in  cold 
weather,  and  as  vinegar  upon  nitre,  so  is  he  that 
singeth  songs  to  an  heavy  heart. 

1.  The  absurdity  here  censured,  is,  singing  songs  to  a  heavy 
heart.  Those  that  are  in  great  sorrow  are  to  be  comforted  by 
sympathizing  with  them,  condoling  with  them,  and  concurriuo-  in 
tiieir  lamentation  :  if  we  take  that  method,  the  moving  of  our  lips 
may  assuage  their  grief ;  (Job,  16.  5.)  but  we  take  a  wrong  course 
with  them,  if  we  think  to  relieve  them  by  being  merry  wilh  them, 
and  endeavouring  to  make  them  merry;  for  it  adds  to  their  grief, 
to  see  their  friends  so  little  concerned  for  them,  it  puts  them  upon 
ripping  up  the  causes  of  their  grief,  and  aggravating  them,  and 
makes  them  harden  themselves  in  sorrow  against  the  assaults  of 
mirth. 

2.  The  absurdities  this  is  compared  to,  are,  taking  away  a 
garment  from  a  man  in  cold  weather,  which  makes  him  colder,  or 
pouring  vinegar  upon  nitre,  which,  like  water  upon  lime,  puts  it 
into  a  ferment;  so  improper,  so  incongruous,  is  it  to  sing  pleasant 
songs  to  one  that  is  of  a  sorrowfid  spirit.  Some  read  it  in  a 
contrary  sense  ;  As  he  that  puts  on  a  garment  in  cold  weather 
warms  the  body,  or  as  vinegar  upon  nitre  dissolves  it,  so  he  that 
sings  songs  of  comfort  to  a  person  in  sorrow  refreshes  him,  tad 
dispels  his  grief. 


PROVERBS,  XXV. 


Fomveness  of  Encn  i^s. 


21.  If  tliinc  enemy  be  nungrj',  give  him  bread  to 
eat;  and  if  he  be  thirsty,  give  him  water  to  drink: 
22.  For  thou  siialt  heap  coals  of  fire  upon  his 
head,  and  the  Lord  shall  reward  thee. 

By  this  it  appears,  that,  however  the  scribes  and  Pharisees  had 
corrupted  the  law,  not  only  the  comniandnieiit  of  loving  our 
brethren,  but  even  that  of  loving  our  enemies,  was  not  only  a 
new,  but  an  old,  commandment ;  an  Old-Testament  commandment, 
though  our  Saviour  has  given  it  us  with  the  new  enforcement  ol 
his  own  great  example  in  loving  us  when  we  were  enemies. 
Observe, 

1.  How  we  must  express  our  love  to  our  enemies;  by  the  real 
offices  of  kindness,  even  those  that  are  expensive  to  ourselves,  an  I 
most  acce|)table  to  them  ;  "If  they  be  hungry  and  tkirsty,  instea  I 
of  pleasing  tlijsdf  with  their  distress,  and  contriving  how  to  cui 
off  supplies  from  them,  relieve  them,  as  Elisha  did  the  Syrians 
tliat  came  to  a|)prchend  him,"  2  Kings,  6.  22. 

2.  What  encouragement  we  have  to  do  so.  (1.)  It  will  be  a 
likely  means  to  win  upon  them,  and  bring  them  over  to  be  recon- 
ciled to  us;  we  shall  mollify  ih.em  as  the  refiner  melts  the  metal 
in  the  crucible,  not  only  by  putting  it  over  the  fire,  but  bv  heaping 
coals  of  fire  upon  it.  The  way  to  turn  an  enemy  into  a  friend,  is, 
to  act  toward  him  in  a  friendly  manner.  If  it  do  not  gain  him, 
it  will  aggravate  his  sin  and  punishment,  and  heap  the  burning 
coals  of  God's  wrath  upon  his  head,  as  rejoicing  in  his  calamity, 
may  bean  occasion  of  God's  turning  his  wrath  from  him,  c/i.24. 17. 
(2.)  However,  we  shall  be  no  losers  by  our  self-denial ;  "Whether 
he  relent  toward  thee  or  no,  the  Lord  shall  reuard  thee;  he  shall 
forgive  thee,  who  thus  shewest  thyself  to  be  of  a  forgiving  spirit ; 
he  sliall  provide  for  thee  when  thou  art  in  distress,  (though  thoti 
hast  been  evil  and  ungrateful,)  as  thou  dost  for  thine  enemv." 
However,  it  shall  be  recompensed  in  the  resurrection  of  the  just,, 
when  kindnesses  done  to  our  enemies  shall  be  remembered,  as 
well  as  those  shewn  to  Gods  friends. 

23.  The  north-wind  driveth  away  rain:  so  dof/i 
an  angry  countenance  a  backbiting  tongue. 

Here  see,  1.  How  we  must  discourage  sin,  and  witness  against 
it,  and  particularly  the  sin  of  slandering  and  backbiting;  wc  must 
frown  upon  it,  and,  by  giving  it  an  angry  countenajice,  endeavour 
to  put  it  out  of  countenance.  Slanders  would  not  be  so  readilv 
spoken  as  they  are,  if  they  were  not  readily  heard ;  but  good 
manners  would  silence  the  slanderer,  if  he  saw  that  his  tales 
displeased  the  company.  We  should  shew  ourselves  uneasy,  if  we 
heard  a  dear  friend,  whom  we  value,  evil-spoken  of;  the  same 
dislike  we  should  shew  of  evil  speaking  in  general.  If  we  cannot 
otherwise  reprove,  we  may  do  it  by  our  looks. 

2.  The  good  effect  which  this  might,  probably,  Iiave;  who 
knows  but  it  may  silence  and  drive  away  a  backbiting  tongue? 
Sin,  if  it  be  countenanced,  becomes  daring,  but  if  it  receive  any 
check,  it  is  so  conscious  of  its  own  shame,  that  it  becomes 
cowardly,  and  this  particularly;  for  ma\iy  abuse  those  they  speak 
of,  only  in  hopes  to  curry  favour  with  those  they  speak  to. 

24.  It  is  better  to  dwell  in  a  corner  of  the 
house-top,  than  with  a  brawling  woman  and  in  a 
wide  house. 

This  is  the  same  with  what  he  had  said,  ch.  21.  9. 

Observe,  1.  How  those  are  to  be  pitied  that  are  unequally 
yoked,  especially  with  such  as  are  brawling  and  contentious, 
whether  husband  or  wife  ;  for  it  is  equally  true  of  both.  It  is 
better  to  be  alone  than  to  be  joined  to  one.'who,  instead  of  being 
a  meet-help,  is  a  great  hinderance  to  the  comfort  of  life. 

2.  How  those  may  somclimcs  be  envied  that  live  in  solitude; 
ns  they  want  the  comfort  of  society,  so  thev  are  free  from  the 
vexation  of  it.  And  as  there  are  cases  which  "give  occasion  to  sav 
"  Blessed  is  the  womb  that  has  not  borne,"  so  there  are  which 
pve  occasion  to  say,  "  Blessed  is  the  man  who  was  never  married 
but  who  lies  like  a  servant  in  a  corner  nf  the  house-top." 


25.  As  cold  waters  to  a  lliirsty  soul,  so  is  good 
news  from  a  far  country. 

See  here,  1.  How  natural  it  is  to  us  to  <(csire  to  hear  good  new* 
from  our  friends,  and  concerning  our  affairs  at  a  distance.  It  is 
sometimes  with  impatience  that  we  expect  to  hear  from  abroad, 
our  souls  thirst  after  it:  but  we  should  check  the  inordinateness 
of  that  desire ;  if  it  be  bad  news,  it  will  come  too  soon,  if  good,  it 
will  be  welcome  at  any  time. 

2.  How  acceptable  such  good  news  will  be  when  it  docs  come, 
as  refreshing  as  cold  water  to  one  that  is  thirsty.  Solomon  him- 
self had  much  trading  abroad,  as  well  as  correspondence  by  his 
ambassadors  with  foreign  courts ;  and  how  pleasant  it  was  to  hear 
of  the  good  success  of  his  negociations  abroad,  he  well  knew  by 
experience.  Heaven  is  a  country  afar  off;  liow  refreshing  is  it  to 
hear  good  news  from  thence,  botli  in  the  everlasling  gospel,  which 
siLinifies  glad  tidings,  and  in  the  witness  of  the  Spirit  with  out 
spir  t  wo  are  God's  children. 

26.  A  rigiiteous  man  falling  down  before  the 
wicked  is  as  a  troubled  fountain,  and  a  corrupt 
spring. 

It  is  here  represented  as  a  very  lamentable  thing,  ;ind  a  public 
grievance,  and  of  ill  consequence  to  many,  like  the  troubling  of  a 
fountain,  and  the  corrupting  of  a  spring,  for  the  righteous  io  Jail 
down  before  the  tciched;  that  is, 

1.  For  the  righteous  to  fall  into  sin,  in  the  sight  of  the  wicked, 
for  them  to  do  any  thing  unbecoming  their  profession,  which  is 
told  in  Gath,  and  published  in  the  streets  of  Ashelon,  and  in  which 
Ihe  daughters  of  i/ie  Philistines  rejoice  ;  for  them  that  have  been 
in  reputation  jor  trisdom  and  honour,  to  fall  from  their  excellency, 
this  troubles  the  fountains  by  grieving  some,  and  corrupts  the 
springs  by  infecting  others,  and  iniboldening  them  to  do  likewise. 

2.  For  the  righteous  to  be  oppressed,  and  run  down,  and 
trampled  upon,  by  the  violence  or  subtlety  of  evil  men,  to  be 
displaced,  and  thrust  into  obscurity,  this  is  the  troubling  of  the 
fountains  of  justice,  and  corrupting  the  very  springs  of  government, 
cA.  28. 12,  28. — 29.2. 

3.  For  the  righteous  to  be  cowardly,  to  truckle  to  the  wicked, 
to  be  afraid  of  opposing  his  wickedness,  and  basely  to  yield  to 
him,  this  is  a  reflection  u))on  religion,  a  discouragement  to  good 
men,  and  strengthens  the  hands  of  sinners  in  their  sins,  and  so  is 
like  a  troubled  fountain,  and  a  corrupt  spring. 

27.  It  is  not  good  to  eat  much  honey:  so  for 
men  to  search  their  own  glory  is  not  glory. 

Two  things  we  must  be  graciously  dead  to. 

1.  To  the  pleasures  of  sense,  for  it  is  not  good  to  eat  much  honey , 
though  it  pleases  the  taste,  and,  if  eaten  with  moderation,  is  very 
wholesome,  vet,  if  eaten  to  excess,  it  becomes  nauseous,  creates 
bile,  and  is  the  occasion  of  many  diseases:   it  is  true  of  all  the 

!  delights  of  the  children  of  men,  that  they  will  surfeit,  but  never 
satisfy,  and  they  are  dangerous  to  those  that  allow  themselves  tht 
liberal  use  of  them. 

2.  To  the  praise  of  men.  W'e  must  not  be  greedy  of  that,  anj 
more  than  of  pleasure,  because, /or  men  to  search  their  oicn  glory, 
to  court  applause,  and  covet  to  make  themselves  popular,  is  not 
their  glory,  but  their  shame,  every  one  will  laugh  at  them  for  it; 
and  the  glory  which  is  so  courted,  when  it  is  got,  is  not  glory,  it  is 
really  no  true  honour  to  a  man. 

Some  give  anollier  sense  of  this  verse;  To  eat  much  honey  is  not 
good,  but  to  search  into  glorious  and  excellent  things  is  a  great 
commendation,  it  is  true  glory ;  we  cannot  therein  offend  by 
excess.  Others  thus;  As  honev,  though  pleasant  to  the  taste,  if 
used  immoderately,  oppresses  the  stomach,  so  an  over-curious 
search  into  things  sublime  and  glorious,  though  pleasant  to  us,  if 
we  pry  too  far,  vvill  overwhelm  our  capacities  with  a  greater  glory 
and  lustre  than  they  can  bear.  Or  thus;  "  You  may  be  surfeited 
with  eating  too  much  honey,  but  the  last  of  glory,  of  their  glory, 
the  glory  of  the  blessed,  is  glory,  it  will  be  ever  fresh,  and  never 
pall  the  appetite." 


PROVERBS,  XXV,  XXVt. 


The  Treatment  of  Foola. 


28.  lie  ihal  hath  no  rule  over  his  own  spirit  is 
like  a  city  that  is  broken  down,  and  without  walls. 

Utip  is,  1.  The  good  charactfi-  of  a  wise  and  virtuous  ni;iii 
iiiinlied;  lie  is  one  tliat  lius  rule,  ocvr  his  own  spirit,  lie  niiiiiitiiiiis 
the  covcniment  of  himself,  and  of  his  own  appetites  and  passions, 
and  (joes  not  suffer  them  to  rebel  against  reason  and  toiiseience. 
He  has  the  rule  of  his  own  Ihonghts,  his  desires,  his  inclinations, 
iis  leseninieiits,  and  Keeps  tliein  all  in  good  order. 

2.  The  bad  case  of  a  vicious  man,  who  has  not  tliis  rule  over 
Ills  own  sjiirit,  who,  when  temptations  to  excess  in  eating  or 
thinking'  arc  before  him,  lias  no  government  of  himself,  when  he  is 
provoked,  breaks  out  into  exorbitant  passions,  such  a  one  is  like 
a  city  that  is  hrnkrn  (Idicii,  nnd  without  walls;  all  that  is  gdod 
goes  out,  and  forsakes  him,  all  that  is  evil  breaks  in  «pon  liiin,  he 
lies  exposed  to  all  the  temptations  of  Satan,  and  becomes  an  eas\ 
prey  to  that  enemy;  he  is  also  liable  to  many  troubles  and 
lexations;  it  is  likewise  as  much  a  reproach  to  him  as  it  is  to  a 
city  to  have  its  walls  ruined,  Neh.  1.  3. 

CHAP.  XXVI. 

1.    AS  snow  in  summer,  and  as  rain  in  harvest, 
jljl  so  honour  is  not  seemly  for  a  fool. 

Note,  1.  It  is  too  common  a  thing  for  honour  to  be  given  to 
fools,  who  are  utterly  unworthy  of  it,  and  unfit  for  it;  bad  men, 
who  have  neither  wit  nor  grace,  are  sometimes  preferred  by 
princes,  and  applauded  and  cried  up  by  the  people.  Folly  is  set 
in  great  dignity,  as  Solomon  observed,   Eccl.  10.  6. 

2.  It  is  very  absurd  and  unbecoming  when  it  is  so.  It  is  as 
incongruous  as  snow  in  summer,  and  as  great  a  disorder  in  the 
commonwealth  as  that  is  in  the  course  of  nature  and  in  the  seasons 
of  the  year;  nay,  it  is  as  injurious  as  rain  in  harvest,  which 
hinders  the  labourers,  and  spoils  the  fruits  of  the  earth  when  they 
are  ready  to  be  gathered.  When  bad  men  are  in  power,  they 
commonly  abuse  their  jxiwcr,  in  discouraging  virtue,  and  giving 
countenance  to  wickedness,  for  want  of  wisdom  to  discern  it,  and 
grace  to  detest  it. 

2.  As  the  bird  by  wandering-,  as  the  swallow  by 
flying,  so  the  curse  causeless  shall  not  come. 

Here  is,  1.  The  folly  of  passion:  it  makes  men  scatter  causeless 
cvrses;  wishing  ill  to  others,  upon  presumption  that  they  are  bad, 
and  have  done  ill,  when  either  thev  mistake  the  person,  or  mis- 
understand the  fact,  or  call  evil  good,  and  good  evil.  Give  honour 
to  a  fool,  and  he  thunders  out  his  anathemas  against  all  that  he  is 
disg-iisted  \iilh,  right  or  wrong.  Great  men,  when  wicked,  think 
thev  have  a  pri\  ilege  to  keep  those  about  them  in  awe,  by  cursing 
tlum,  and  swearing  at  them  ;  which  yet  is  an  expression  of  the 
most  impotent  malice,  and  shews  their  weakness  as  much  as  their 
wickedness. 

2.  The  safety  of  innocency.  He  that  is  cursed  without  cause, 
whether  by  furious  imprecations  or  Golemn  anathemas,  the  curse 
shall  do  him  no  more  harm  than  the  bird  that  ffies  over  his  head, 
than  Goliath's  curses  did  to  David,  1  Sam.  17. 43.  It  will  fly 
away  like  the  sparrow  or  the  wild  dove,  which  go  nobody  knows 
whither,  till  they  return  to  their  praper  place,  as  the  curse  will  at 
length  return  upon  the  head  of  him  that  uttered  it. 

3.  A  whip  for  the  horse,  c  bridle  for  the  ass, 
and  a  rod  for  the  fool's  back. 

Here,  1.  Wicked  men  are  compared  to  the  horse  and  the  ass;  so 
brutish  are  they,  so  unreasonable,  so  unruly,  and  not  to  be 
governed  but  by  force  or  fear ;  so  low  has  sin  sunk  men,  so  much 
below  themselves!  Man  indeed  is  born  like  the  wild  ass's  colt, 
but  as  some,  by  the  grace  of  God,  are  changed,  and  become 
rational,  so  others,  by  custom  in  sin  are  hardened,  and  become 
more  and  more  sottish,  as  the  horse  and  the  mule,  Ps.  32.  9. 

I       2.  Direction  is  given  to  use  them  accordingly;  Princes,  instead 

i  •!  giving  honour  to  a  fool,  (I'.l.)  must  put  disgrace  upon  him; 

J  initead  of  putting  power  into  his  hand,  must  exercise  ^lower  over 

1^  VOL.  u.  133 


hiai.  A  horse  unbroken  needs  a  whip  for  correction,  and  an 
ass  a  bridle  for  (direction,  and  to  check  him  when  lie  would  luru 
out  of  the  way;  so  a  vicious  man,  who  will  nut  be  under  the 
guidance  and  restraint  of  religion  and  reason,  ought  to  be  whipt 
and  bridled,  to  be  rebuked  severely,  and  made  lo  smart  for  wbat 
he  has  done  amiss,  and  to  be  restrained  from  offending  any  more. 

4.  Answer  not  a  fool  according  to  his  folly,  lest 
thou  also  be  like  unto  him.  5.  Answer  a  fool 
according  to  his  folly,  lest  he  be  wise  in  his  own 
conceit. 

See  here  the  noble  security  of  the  script ure-slyle,  which  seems 
to  contradict  itself,  but  really  does  not.  Wise  men  have  need  to 
be  directed  how  lo  deal  with  fools;  and  tlicy  lia\e  never  more 
need  of  wisdom  than  in  dealing  with  such,  to  Iviiow  when  to  keep 
silence,  and  when  to  speak,  for  there  may  be  a  time  for  both. 

1.  in  some  cases,  a  wise  man  will  not  set  his  wit  to  that  of  a 
fool,  so  far  as  to  answer  him  according  to  his  Jolly.  "  If  he  boast 
of  himself,  do  not  answer  him  by  boasting  of  thyself.  If  he  rail 
and  talk  passionately,  do  not  thou  rail  and  talk  passionately  too. 
If  he  tell  one  great  lie,  do  not  thou  tell  another  to  match  it.  If 
he  calumniate  thy  friends,  do  not  thou  calumniate  his.  If  he 
banter,  do  not  answer  him  in  his  own  language,  lest  thou  be  like 
him ;  even  thou,  who  knowest  better  things,  who  hast  more  sense, 
and  hast  been  better  taught." 

2.  Yet,  in  other  cases,  a  wise  man  will  use  his  wisdom  for  the 
conviction  of  a  fool;  when,  by  taking  notice  of  what  he  says, 
there  may  be  hopes  of  doing  good,  or,  at  least,  preventing  further 
mischief,"  either  to  himself  or  others.  "  If  thou  have  reason  to 
think  that  thy  silence  will  be  deemed  an  evidence  of  the  weakness 
of  thy  cause,  or  of  thine  own  weakness,  in  such  a  case,  anstcer 
him,  and  let  it  be  an  answer  ad  honnnem — to  the  man,  beat  him 
at  his  o«n  weapons,  and  that  will  be  an  answer  ad  rem — to  the 
point,  or  as  gocxl  as  one.  If  he  offer  any  thing  that  looks  like  an 
argument,  answer  that,  and  suit  thine  answer  to  his  case.  If  he 
think,  because  thou  dost  not  answer  him,  that  what  he  says  is 
unanswerable,  then  give  him  an  answer,  lest  he  be  wise  in  his  otv» 
conceit,  and  boast  of  a  victory."  For  (Luke,  7.  35.)  wisdom'i 
children  must  justify  her. 

6.  He  that  sendeth  a  message  by  the  hand  of 
a  fool  cutteth  off  the  feet,  and  drinketh  damage. 
7.  The  legs  of  the  lame  are  not  equal:  so  is  a  parable 
in  the  nioutii  of  fools.  8.  As  he  that  bindeth  a 
stone  in  a  sling,  so  is  he  that  giveth  honour  to  a 
fool.  9.  As  a  thorn  goeth  up  into  the  hand  of  a 
drunkard,  so  is  a  parable  in  the  mouth  of  fools. 

To  recommend  wisdom  to  us,  and  to  quicken  us  to  the  diligent 
use  of  all  the  means  for  the  getting  of  wisdom,  Solomon  here 
shews  that  fools  are  fit  for  nolhmg;  they  are  either  sottish  men, 
who  will  never  think  and  design  at  all,  or  vicious  men,  who  will 
never  think  and  design  well. 

1.  They  are  not  fit  to  be  intrusted  with  any  business,  not  fit  to 
go  on  dJi  errand  ;  (v.  f>.)  He  that  does  but  send  a  message  by  the 
hand  of  a  fool,  of  a  careless,  heedless,  person,  one  who  is  so  full 
of  his  jests,  and  so  given  to  his  pleasures,  that  he  cannot  apply  his 
mind  to  any  thing  that  is  serious,  he  will  find  his  message  misun- 
derstood, the  one  half  of  it  forgotten,  the  rest  awkwardly  delivered, 
and  so  many  blunders  made  about  it,  that  he  had  as  good  have  cut 
off  his  legs,  that  is,  never  have  sent  him ;  nay,  he  will  drink  damage, 
it  will  be  very  much  to  his  prejudice  to  have  employed  such  a  one, 
who,  instead  of  bringing  hinl  a  good  account  of  his  affairs,  will 
abuse  him,  and  put  a  trick  upon  him ;  for,  ii»  Solomon's  language, 
a  knave  and  a  fool  are  of  the  same  signification.  It  will  turn 
much  to  a  man's  disgrace  to  make  use  of  the  service  of  a  fool,  for 
people  will  be  apt  to  judge  of  the  master  by  his  messenger. 

2.  They  are  not  fit  to  have  any  honour  put  upon  them ;  he  had 
said,  (v.  1.)  Honour  is  not  seemly  for  a  fool;  here  he  shews  that 
it  is  lost  and  thrown  awav  upon  him ;  as  if  a  man  should  throw  a 


PROVEKBS,  XXVI. 


The  Coiulnct  of  Fools 


prpiK>ii9  stone,  or  a  stone  fit  lo  lie  "?c(t  in  wcigliir.s,  into  a  heap 
nl  (.oiiiMion  stones,  wLeic  il  would  he  hiniecl,  aiui  of  no  use;  it  is 
i(»  absurd  as  if  a  man  should  (//ess  iif)  a  slone  in  purple,  so  others  ; 
nnv,  it  is  dangerous,  it  is  like  a  stone  bound  in  a  stiu(j,  with  which 
!i  man  will  be  likelv  to  do  hurt;  io  [live  honour  lo  a  fool,  is  to  put 
51  sword  in  a  madman's  hand,  with  which  we  know  not  what 
fiiischief  he  may  do,  even  to  those  that  put  it  into  his  hand. 

3.  They  are  not  fit  to  deliver  wise  savings,  nor  should  they 
undertake  to  handle  any  matter  of  weight,  tliough  they  should  be 
instructed  concerning  it,  and  be  able  to  say  something  to  it.  Wise 
layings,  as  a  foolish  man  delivers  them,  and  applies  them,  (in 
such  a  manner,  lliat  one  may  know  he  does  not  rightly  understand 
them,)  lose  tlieir  excellency  and  usefulness;  A  parable  in  the 
mouth  of  fools  ceases  to  be  a  parable,  and  becomes  a  jest.  If  a 
man  who  lives  a  wicked  life,  yet  speaks  religiously,  and  takes 
God's  covenant  into  his  mouth, 

(1.)  He  does  but  shame  himself  and  his  profession;  Asthelegs 
of  the  lame  are  not  equal,  by  reason  of  which  their  going  is 
unseemly,  so  unseemly  is  il  for  a  fool  to  pretend  to  speak 
apophthegms,  and  give  advice,  and  for  a  man  to  talk  devoutly, 
whose  conversation  is  a  constant  contradiction  to  his  talk,  and 
gives  him  (he  lie.  His  good  words  raise  him  up,  but  then  his  bad 
life  takes  him  down,  and  so  his  legs  are  not  eqnal.  "  A  wise 
"  saving  (says  Bishop  Patrick)  doth  as  ill  become  a  fool  as  dancing 
"  doth  a  cripple;  for  as  his  lameness  never  so  much  appears  as 
"  when  he  would  seem  niinhle,  so  the  other's  folly  is  never  so 
"  ridiculous  as  when  he  would  seem  wise."  As  therefore  it  is  best 
for  a  lame  man  to  keep  his  seat,  so  it  is  best  for  a  silly  man,  and 
a  bad  man,  to  hold  his  tongue. 

(2.)  He  does  but  do  mischief  with  it  to  himself  and  others,  as 
a  drunkard  does  with  a  thorn,  or  any  other  sharp  thing  which  he 
takes  in  his  hand,  with  which  he  tears  himself  and  those  about 
him,  because  he  knows  not  how  to  manage  it.  Those  that  talk 
well,  and  do  not  live  well,  their  good  words  will  aggravate  their 
own  condemnation,  and  others  will  be  hardened  by  their  incon- 
sistency with  themselves.  Some  give  this  sense  of  if ;  The  sharpest 
saying,  by  which  a  sinner,  one  would  think,  should  be  pricked 
to  the  heart,  makes  no  more  impression  upon  a  fool,  no,  though 
it  come  out  of  his  own  month,  than  the  scratch  of  a  thorn  does 
upon  the  hand  of  a  man  when  he  is  drunk,  who  then  feels  it  not, 
nor  complains  of  it,  ch.  23.  35. 

10.  The  great  God  that  formed  ?i][  tiling sho\\\ 
rewardeth  the  fool,  and  rewardetli  transgressofs. 

Our  translation  gives  this  verse  a  different  reading  in  the  text, 
and  in  the  margin ;  and  accordhigly  it  bespeaks,  either, 

1 .  The  equity  of  a  good  God ;  The  Master,  or  Lord,  (so  liab 
signifies,)  or,  as  we  read  it.  The  great  God  that  formed  all  things 
at  first,  and  still  governs  them  in  infinite  wisdom,  renders  to  everv 
man  according  to  his  work.  He  rewards  the  fool,  who  sinned 
through  ignorance,  xrho  knew  not  his  Lord's  uill,  nithfeiv  stripes; 
and  he  rewards  the  transgressor,  who  sins  presumptuously,  and 
with  a  high  hand,  who  hnew  his  Lord's  iiill,  and  would  not  do  it, 
uith  many  stripes.  Some  tmderstand  it  of  the  goodness  of  God's 
coumion  providence,  even  to  fools  and  transgressors,  on  whom  he 
causes  his  svn  to  shine,  and  his  rain  to  fall.     Or  it  bespeaks, 

2.  The  iniquity  of  a  bad  jirince  ;  so  the  margin  reads  it;  A 
great  man  griercs  all ;  and  he  hires  the  fool,  he  hires  also  the 
transgressors.  \Vhen  a  wicked  man  gets  power  in  his  hand,  by 
himself,  and  by  the  fouls  and  knaves  whom  he  employs  under 
him,  whom  he  hires,  and  chooses  to  make  use  of,  he  grieves  all 
who  are  under  him,  iiiul  is  vexatious  to  them.  We  should 
therefore  pray  fur  Itiugs,  and  all  in  authority,  that,  under  them, 
our  lives  may  he  quiet  and   peaceable. 

11.  As  a  dof?  returneth  to  his  vomit,  so  a  fool 

reltirrieth  to  his  folly. 

Sco  here,  1.  What  an  aboniinahh:  thing  sin  is,  and  how  hateful 
Riimeini.es  it  is  made  to  appear,  even  to  the  sinner  himself.  When 
h'n  ixmscicnce  is  con\incc(i,  or  hf  feels  smart  from  his  sip,  he  is 


sick  of  it,  and  vomits  it  up;  he  seems  then  to  detest  it,  and  to  i'e 
willing  to  part  with  it.  It  is  in  itself,  and,  first  or  last,  will  be  l;j 
the  sinner,  more  loathsome  than  the  vomit  of  a  dog,  Ps.  36".  2. 

2.  How  apt  sinners  are  to  relapse  into  it  notwithstanding;  as 
the  dog,  after  he  has  gained  ease  by  vomiting  that  which  burtlienedf 
his  stomach,  yet  goes  and  licks  it  up  again,  so  sinners,  who  have 
been  convinced  only,  and  not  converted,  return  to  sin  again,  for- 
getting how  sick  it  made  them.  The  Apostle  applies  this  proverb 
to  those  that  have  known  the  way  of  righteousness,  but  are  turned 
from  it;  (2  Pet.  2.  22.)  but  God  will  spew  them  out  of  his  mouth. 
Rev.  3.10. 

12.  Seest  thou  a  man  wise  in  his  own  conceit^ 
There  is  more  hope  of  a  fool  than  of  him. 

Here  is,  1.  A  spiritual  disease  supposed,  and  that  is  self-conceif , 
Seest  thou  a  man?  Yes,  we  see  many  a  one,  ivise  in  his  owti 
conceit;  who  has  some  little  sense,  but  is  proud  of  it,  thinks  if 
much  more  than  il  is,  more  than  any  of  his  neighbours  have,  an( 
enough,  so  that  he  needs  no  more;  has  such  a  conceit  of  his  owti 
abilities  as  makes  him  opinionative,  dogmatical,  and  censorious; 
and  all  the  use  he  makes  of  his  knowledge,  is,  that  il  puffs  him  up. 
Or,  if  by  a  wise  man  we  understand  a  religious  man,  it  describes 
the  character  of  those  who,  making  some  show  of  religion, 
conclude  their  spiritual  state  to  be  good,  when  really  it  is  very 
bad,  like  Laodicea,  Rev.  3. 17. 

2.  The  danger  of  this  disease  ;  il  is  in  a  manner  desperate,  there 
is  more  hope  of  a  fool,  that  knows,  and  owns,  himself  to  he  such, 
than  of  such  a  one.  Solomon  was  not  only  a  wise  man  himself, 
but  a  teacher  of  wisdom ;  and  this  observation  he  made  upon  his 
pupils,  that  he  found  his  work  most  difficult,  and  least  successful, 
with  th.ose  that  had  a  good  opinion  of  themselves,  and  were  not 
sensible  that  they  needed  instruction.  Therefore  he  that  seems  to 
himself  to  be  wise,  must  become  a  fool,  that  he  may  be  wise, 
1  Cor.  3.  18.  There  is  more  hope  of  a  publican  than  of  a  proud 
Pharisee,  Matth.  21 .  32.  Many  are  hindered  from  being  truly 
wise,  and  religious,  by  a  false  and  groundless  conceit  that  they 
are  so,  John,  9.  40,  41. 

13.  The  slothful  man  saith,  There  is  a  lion  in 
the  way;  a  lion  is  m  the  streets. 

When  a  man  talks  foolishly,  we  say.  He  talks  idly ;  for  none 
betray  their  folly  more  than  those  who  are  idle,  and  go  about  to 
excuse  themselves  in  their  idleness.  As  men's  folly  makes  them 
slothful,  so  their  slolhfulness  makes  them  foolish.     Observe, 

1.  What  the  slothful  man  really  dreads;  he  dreads  the  xcay,the 
streets,  the  ()lace,  where  work  is  to  be  done,  and  a  journey  to  be 
gone;  he  hates  business,  hales  every  thing  that  requires  care  and 
labour. 

2.  What  he  dreams  of,  and  pretends  to  dread;  a  lion  in  the 
way.  When  he  is  pressed  to  be  diligent,  either  in  his  worldly 
affairs,  or  in  the  business  of  religion,  this  is  his  excuse,  (and  a  sorry 
excuse  it  is,  as  bad  as  none,)  There  is  a  lion  in  the  nay,  some 
insuperable  difficulty  or  danger  which  he  cannot  pretend  to  grapple 
with.  Lions  frequent  woods  and  deserts;  and,  in  the  day-lime, 
when  man  has  business  to  do,  they  are  in  their  dens,  Ps  104.  22, 23. 
But  the  sluggard  fancies,  or  rather  pretends  to  fancy,  a  lion  in  the 
stieets,  whereas  the  lion  is  only  in  his  own  fancy,  nor  is  he  so 
fierce  as  he  is  painted.  Note,  It  is  a  foolish  thing  to  frighten 
ourselves  from  real  duties  by  fancied  difficulties,   Eccl.  11.4. 

14.  As  the  door  turneth  upon  his  hinges,  so  doth 
the  slothfid  upon  his  bed. 

Having  seen  the  slothful  man  in  fear  of  his  work,  here  we  find 
him  in  love  with  his  ease;  he  lies  in  his  bed  on  one  side  till  he  is 
weary  of  that,  and  then  turns  to  the  other,  but  still  in  his  bed, 
when  il  is  far  in  the  day,  and  work  is  to  be  done  ;  as  the  door  is 
moved,  l)Ut  not  removed  ;  and  so  his  business  is  neglected,  and 
his  opporlunities  let  slip.     See  the  sluggard's  character: 

1.  He  is  one  that  does  not  care  to  get  out  of  his  bed,  but  secma 
•o  be  hung  upon  it,  as  the  door  upon  the  hinges.     Bodily  ease,  too 


PROVERBS.  XXVI. 


The  Disgrace  of  Slolhruhiess. 


nuch  consulted,  is  the  sad  occasion  of  many  a  spiritual  disease. 
Tliey  tliat  love  sleep  will  ])iove  in  llu>  cud  to  have  loved  death. 

2.  He  does  not  can'  to  get  foi«uid  '.vi'h  !:is  business,  in  that 
lie  stirs  to  and  fro  a  lidle,  hut  to  nu  purpose,  he  is  wliere  he  was. 
Slothful  professors  turn,  in  profession,  like  tlie  door  upon  the  kingcs. 
The  world  and  the  flesh  ate  the  two  hint's  on  which  they  arc 
hiius',  and,  though  they  move  in  a  course  of  external  services,  arc 
fifot  into  a  road  of  duties,  and  tread  around  in  liieni  like  the  horse 
ill  the  mill,  yet  tlu-v  sjet  no  good,  they  get  no  ground,  Ihcy  are 
aever  the  nearer  heaven  ;  sinners  unchanged,  saints  unimproved. 

15.  The  shdiifnl  liidi^'lh  liis  hand  in  his  bosotn  ; 
it  gfieveth  liiin  to  bfiiig  it  again  to  liis  inouth. 

The  sluggard  is  now,  with  much  ach),  got  out  of  Iiis  bed,  but 
lie  might  as  good  ha\e  Iain  thei-e  still,  for  any  thing  he  is  likely 
to  bring  lo  ])ass  in  his  work,  so  awkwar<lly  docs  he  go  about  it. 
Observe, 

1.  The  prclonce  he  makes  for  his  sloihfuiness  ;  He  hides  his  hand 
in  his  bosom,  for  fear  of  cold;  next  to  his  warm  bed  is  his  warm 
Losom ;  or,  prelemling  that  he  is  lame,  as  some  do,  that  make  a 
trade  of  hegsiing;  sumelhiiig  ails  his  hitnd,  lie  would  have  it 
lliouglit  that  it  is  blistered  with  yesterday's  hard  work ;  or,  it 
&|)eaks,  in  general,  his  aversion  to  business  ;  he  has  tried,  and 
his  hands  are  not  used  to  labour,  and  therefore  he  hugs  himself 
in  his  own  ease,  and  cares  for  nobody.  Note,  It  is  common  for 
those  that  will  not  do  their  duty,  to  preteud  they  cannot ;  J 
cannot  dig,  Luke,  IG.  3. 

2.  The  prejudice  be  snstains  by  his  slothfulKCss  ;  He  himself  is 
the  loser  bv  it,  for  he  starves  himself;  it  griev4:s  kirn  ti>  bring  his 
hand  1 0  his  mnvlJi,  he  cannot  find  in  his  heart  to  feed  himself,  but 
dreads,  as  if  it  were  a  niiglity  toil,  to  lift  his  hand  to  his  head.  It 
is  an  elegant  hvperbole,  aggravaling  his  sin,  that  he  ca'iiiot  endure 

10  lake  the  least  pains,  no,  nut  for  the  greatest  profit,  and  shewing 
Low  his  sin  is  his  piiiiishnieiit.  Those  that  are  slothful  in  the 
business  of  religion  w  ill  not  he  at  the  pains  to  feed  Ih.eir  ow  u  souls 
with  the  word  oi  God,  the  bread  of  life,  nor  to  fetch  in  promised 
blessings  by  jjrayer,  though  they  might  have  them  for  the  fetching. 

16.  The  sluggard  is  wiser  in  liis  own  conceit 
than  seven  nien  that  can  render  a  reason. 

Observe,  1.  The  high  o])inion  which  the  sluggard  has  of  him- 
self, nolwithstaudiiig  the  gross  absurility  and  folly  of  his  slothful- 

11  ess ;  He  thinks  himself  wiser  than  seven  men,  than  seven  wise 
men,  for  they  are  such  as  can  render  a  reason.  It  is  the  wisdom 
of  a  man  to  be  able  to  render  a  reason  :  of  a  good  man,  to  be  able 
to  give  a  reason  nf  the  hope  that  is  in  him,  1  Pet.  3. 15.  What 
we  do  we  should  be  able  to  render  a  reason  for,  though,  perhaps, 
we  mav  not  have  wit  enough  to  shew  the  fallacy  of  every  objection 
against  if.  He  that  takes  pains  in  religion  can  render  a  good 
reason  for  it ;  he  kiio«s  that  he  is  working  for  a  good  Master, 
and  that  his  labour  shall  not  be  in  vain.  But  the  sluggard  thinks 
himself  wiser  than  seve7i  such  ;  for,  let  seven  such  persuade  him  to 
be  diligent,  with  all  the  reasons  they  can  render  for  it,  it  is  to  no 
purpose,  his  own  determination,  he  thinks,  answer  enough  to 
them  and  all  their  reasons. 

2.  The  reference  that  this  has  to  his  slothfulness.  It  is  the 
tluggard,  al)o\e  all  men,  that  is  thus  self-conceited  ;  for,  (1.)  His 
good  opinion  of  himself  is  the  cause  of  his  sloihfuiness  ;  therefore 
lie  will  not  take  jiains  to  get  wisdom,  because  he  thinks  he  is  wise 
enough  already.  A  conceit  of  the  sufficiency  of  our  attainments  is 
a  great  enemy  to  our  improvement.  (2.)  His  slothfulness  is  the 
cause  of  his  good  o|iinion  of  himself.  If  he  would  but  take  pains 
to  examine  himself,  and  compare  himself  with  the  laws  of  wisdom, 
lie  would  have  other  thoughts  of  himself.  Indidged  slothfulness 
is  at  l!ie  bottom  of  prevailing  se!f-conceitediiess.  Nay,  (3.)  So 
wretchedly  besotted  is  he,  that  he  takes  his  slothfulness  to  be  his 
wisdom  ;  he  llihiks  it  is  his  wisdom  to  make  much  of  himself,  and 
take  all  the  ease  he  can  get,  and  do  no  moic  in  religion  than  he 
jiccds  must,  to  avoid  suffering;  to  sit  still  and  see  what  other 
people  do,  that  he  may  have  the  pleasure  of  finding  f;"-'t  with 


them.     Of  such  slugganls,  who  are  jiroud  of  that  which  is  their 
shame,  there  is  little  hojie,  v.  12. 

17.  He  that  passeth  by,  and  meddletli  willi  strife 
belonging  not  to  hitn,  is  like  one  that  takelh  u  dog- 
by  the  ears. 

1.  That  which  is  here  condemned,  is,  meddling  with  strife  that 
belongs  not  to  vs.  If  we  must  not  be  hasty  to  strive  in  our  own 
cause,  (ch.  25.  8.)  much  less  in  other  peojile's,  especially  their't 
that  we  are  no  way  related  to,  or  concerned  in,  but  light  on 
accidentally  as  we  pass  by.  If  we  can  be  iustrumeutal  lo  make 
peace  between  those  that  are  at  variance,  we  must  do  it,  though 
we  should  thereby  get  the  ill-will  of  both  sides,  at  least,  while  they 
are  in  their  heat;  but  to  make  ourselves  busy  iu  other  men's  mat- 
ters, and  parties  in  other  men's  quarrels,  is  not  only  to  court  our 
own  trouble,  but  to  thrust  ourselves  into  temjitation.  H'Ao  made 
me  a  judge?  Let  them  end  it,  as  they  began  it,  between  Ihemselvcs. 

2.  Therefore  we  are  cautioned  against  it,  because  of  the  danger 
it  exposes  us  to  ;  it  is  like  taking  a  snarling  cur  by  the  ears,  that 
will  snap  at  you,  and  bite  you;  you  had  better  have  let  him  alone, 
for  you  cannot  get  clear  of  him  when  you  would,  and  must  thank 
yourselves  if  you  come  off  witli  a  wouiul  and  dishonour.  He  that 
has  got  a  dog  by  the  ears,  if  he  let  him  go,  he  flies  at  him,  if  he 
keeps  his  hold,  he  has  his  hands  full,  and  can  do  nothing  else.  Let 
every  one  with  quietness  work,  and  mind  his  own  business,  and  not 
with  unquietness  quarrel,  and  meddle  with  other  people's  business. 

18.  As  a  mad  mati  who  casteth  fire-brands,  ar- 
rows, and  death,  19.  So  ?s  the  man  f/ia/  deceiveth 
liis  neighbour,  and  saith.  Am  not  I  in  sport? 

See  here,  1.  How  mischievous  those  are  that  make  no  scruple 
of  deeeiving  their  neighbours,  they  are  as  mad  men  that  cast  fire- 
brands, arrows,  and  death;  so  much  hurt  may  they  do  by  their 
deceits.  They  value  themselves  upon  it,  as  jrolitic,  cunning,  men, 
but  really  they  are  as  madmen.  There  is  not  a  greater  madness 
in  the  world  than  a  wilful  sin.  It  is  not  only  the  passionate, 
furious,  man,  but  the  malicious,  deceitful.,  man,  that  is  a  mad  man; 
he  does  in  effect  cast  fire-brands,  arrows,  and  death  ;  he  does 
more  mischief  than  he  can  imagnie.  Fraud  and  falsehood  burn 
like  fire-brands,  kill,  even  at  a  distance,  like  arrows. 

2.  See  how  frivolous  the  excuse  is  which  men  connnonlv  make 
for  the  mischief  they  do,  that  they  did  it  in  jest  ;  with  this  they 
think  to  turn  it  off  when  they  are  reproved  for  it.  Am  not  I  in 
sport?  But  it  will  (irove  ilangerous  playing  with  fire,  and  jesting 
witli  edge-tools.  Not  that  those  are  to  be  commended  who  are 
captious,  and  can  take  no  jest,  they  that  themselves  are  wise,  nitisl 
suffer  fools,  (2  Cor.  11.  IS),  20.)  but  those  are  certainly  to  be 
condemned  who  are  any  way  abusive  to  their  neighbours,  impose 
upon  their  credulity,  cheat  them  hi  their  bargains  with  ihein,  tell 
lies  to  them,  or  tell  lies  of  them,  give  them  ill  language,  or  sullv 
their  reputation,  and  then  think  to  excuse  it  by  saying  that  thcv 
did  but  jest;  Am  not  I  in  sport?  He  that  sins  in  jest,  mu< 
repent  in  earnest,  or  his  sin  will  be  his  ruin.  Truth  is  too  valuable 
a  thing  to  be  sold  for  a  jest,  and  so  is  the  reputation  of  our 
neighbour.  By  lying  and  slandering  in  jest,  men  learn  themselves, 
and  teach  others,  to  lie  and  slander  in  earnest;  a  false  report, 
raised  in  mirth,  may  be  spread  in  malice  ;  and  if  a  man  may  tell 
a  lie  to  make  himself  merrv,  why  not  to  make  himself  rich  ?  and 
so  truth  quite  perishes,  and  men  teach  their  tongues  to  tell  lies, 
Jer.  9.  5.  If  men  would  consider  that  a  lie  comes  from  the  Devil, 
and  brings  to  hell-fire,  surely  that  would  spoil  the  sport  of  it ;  it 
is  casting  arrows  and  death  to  themselves. 

20.  Where  no  wood  is,  there  the  fire  goeth  on!  : 
so  where  there  is  no  tale-bearer,  tiie  strife  ceaseth. 
2\.As  coals  are  to  burning  coals,  and  wood  to 
fire ;  so  is  a  contentious  man  to  kindle  strife. 
22.  The  words  of  a  tale-bearer  are  as  wounds,  and 
they  go  down  into  the  innermost  parts  of  tlie  belly. 


PROVERBS,   XXVI,  XX VI J. 


Hatred  nnd  Slrrfe. 


Contention  is  as  a  fire,  il  heats  t?ie  spirit,  burns  up  all  llial  is 
food,  and  puts  families  and  societies  into  a  flame.  Now  here  we 
lire  told  how  that  fire  is  commonly  kindled  and  kept  Imriiinc;,  that 
we  may  avoid  the  occasions  of  strife,  and  so  prpvotit  the  mis- 
chievous consequences  of  it.     If  then  we  would  keep  the  peace, 

1.  We  must  not  give  ear  to  tale-beams,  for  Ihev  feed  the  firii 
of  contention  with  fuel ;  nay,  they  sjiread  il  with  sunihustible 
matter;  the  tales  they  carry  are  fire-halls;  thev  who,  by  in- 
cinuatlng  base  characters,  revealing  secrets,  and  iiiisrrpresenting 
words  and  actions,  do  what  they  can  to  make  relations,  friends, 
and  neighbours,  jealous  one  of  another,  to  alienate  them  one  from 
another,  and  sow  discord  among  them,  are  to  be  banished  out  of 
families,  and  all  societies,  and  then  strife  will  as  surely  cease,  as 
the  fire  will  go  out  when  it  has  no  fuel ;  the  contenders  will  better 
understand  cme  another,  and  come  to  a  better  temper;  old  stories 
will  soon  be  forgotten,  when  there  are  no  new  ones  told  to  keep 
up  the  remembrance  of  them,  and  both  sides  will  see  how  thev 
have  been  imposed  upon  by  a  common  enemy.  Whisperers  and 
backbiters  are  incendiaries  not  to  be  suffered. 

To  illustrate  this,  he  repeats  (v.  22.)  what  he  had  said  before, 
(c/i.  18.  8.)  that  the  icords  of  a  tale-bearer  are  as  wounds,  deep 
and  dangerous  wounds,  wounds  in  the  vitals;  they  wound  the 
reputation  of  him  who  is  belied,  and,  perhaps,  llie  wound  proves 
incurable,  and  even  the  plaisler  of  a  recantation  (which  yet  can 
seldom  be  obtained)  may  not  prove  wide  enough  for  it  ;  they 
wound  the  Jove  and  charity  which  he,  to  whom  they  are  spoken, 
ought  to  have  for  his  neighbour,  and  give  a  fatal  stab  to  friend- 
ship and  Christian  fellowship.  We  must  therefore  not  only  not 
be  tale-bearers  ourselves  at  any  time,  nor  ever  do  any  ill  offices, 
but  we  should  not  give  the  ieast  countenance  to  those  that  arc. 

2.  We  must  not  associate  with  peevish,  passionate,  people,  that 
are  exceptions,  and  apt  to  put  the  worst  constructions  upon  every 
thing,  that  pick  quarrels  upon  the  least  occasion,  and  are  quick, 
and  high,  and  hot,  in  resenting  affronts  ;  these  arc  contentious 
wen  that  kindle  strife,  v.  21.  The  less  we  have  to  do  with  such, 
the  better,  for  it  will  lie  very  hard  not  to  quarrel  with  those  that 
are  quarrelsome. 

23.  Burning  lips  and  a  wicked  hejirt  are  like  a 
potsherd  covered  wilii  silver  dfoss. 

This  may  be  meant,  cither, 

1.  Of  a  iriched  lutirl  shewing  itself  in  hiirning  lips,  furious, 
passionate,  outrageous,  words,  burning  in  malice,  and  persecuting 
those  to  whom,  or  of  whom,  Ihey  are  spoken;  ill  words  and  ill- 
will  agree  as  well  fogetlier  as  «  potsherd  and  the  drnss  of  silver, 
which,  now  that  Ihe  |)ol  is  broken  and  the  dross  separated  from 
the  silver,  arc  fit  to  be  flirown  together  to  the  dunghill. 

2.  Or  of  a  niched  heart  disguising  itself  witli  bitrning  lips, 
burning  with  the  professions  of  love  and  frieudshi)>,  and  even  per- 
secuting a  man  willi  flalteries  ;  this  is  like  a  potsherd  covered  with 
the  scum  or  dross  of  silver,  with  which  one  that  is  weak  may  be 
imposed  upon,  as  if  il  were  of  some  value,  but  a  wise  man  is  soon 
aware  of  the  cheat.     This  sense  agrees  with  the  following  verses. 

24.  He  tliat  liateth  dissemhlelh  with  his  lips, 
and  layeth  np  deceit  within  him  ;  25.  When  he 
speaketh  fair,  beheve  hiin  not :  for  there  are  seven 
abominations  in  his  heart,  26.  Whose  hatred  is 
covered  by  deceit,  his  wickedness  shall  be  shewed 
before  the  whole  congregation. 

There  is  cause  to  complain,  not  only  of  the  want  of  sincerity  in 
men  s  profession  of  friendship,  and  that  they  do  not  love  so  well 
as  they  pretend,  nor  will  serve  their  friends  so  much  as  they  pro- 
mise, but,  which  IS  much  worse,  of  wicked  designs  in  the  profes- 
sion of  friendship,  and  the  making  of  it  subservient  to  the  most 
malicious  intentions.  This  .«  here  spoken  of  as  a  common  thing; 
(v.2'i.)He  that  hates  his  neighbour,  and  is  contriving  to  do  him' 
a  mischief,  yet  dissrmblesnith  his  lips,  professes  to  haVe  a  respect 
tor  him,  and  to  be  ready  to  serve  hin,  talks  kindlv  \^il|l  him,   as 


Cain  with  Abel,  asks.  At  Ihou  in  health,  my  brother?  as  Joali  to 
Amasa,  that  his  malice  may  not  be  suspected,  and  guarded  against, 
and  so  he  may  have  the  fairer  opportunilv  to  execute  the  purposes 
of  it,  this  man  lays  up  deceit  witliin  him,  he  keeps  in  his  mind 
the  mischief  lie  intends  to  do  his  neighbour,  till  he  catches  him 
at  an  advantage.  This  is  malice  which  has  no  less  of  the  subtletjr, 
than  it  has  of  the  venom,  of  the  old  serpent  in  it. 
Now,  as  to  this  matter,  we  are  here  cautioned, 

1 .  Not  to  be  so  foolish  as  to  suffer  ourselves  to  be  imposed  upon 
by  the  pretensions  of  friendship.  Remember  to  distrust  when  a 
man  sj)eaks  fair,  be  not  too  forward  to  believe  him,  unless  vou 
know  him  well,/oc  it  is  possible  there  may  be  seven  abominationt 
in  his  heart,  a  great  many  projects  of  mischief  against  you,  which 
he  is  labouring  so  industriously  to  conceal  with  his  fair  speech. 
Satan  is  an  enemy  that  hales  hs,  and  yet,  in  his  temptations, 
speaks  fair,  as  he  did  to  Eve,  but  it  is  madness  to  give  credit  to 
him,  for  there  are  aeven  abominations  in  his  heart,  seven  other 
spirits  <\oes  one  unclean  spirit  bring  more  wicked  than  himself. 

2.  Not  to  be  so  wicked  as  to  impose  upon  any  with  a  profession 
of  friendship  ;  for,  though  the  fraud  may  be  carried  on  plausibly 
a  while,  it  will  be  bronght  to  light,  v.  26.  He  whose  hatred  is 
covered  by  deceit,  one  lime  or  other  will  be  discovered,  and  hii 
wickedness  sheired,  to  his  shame  and  confusion,  before  the  whole 
conf/regation;  and  nothing  wiH  do  more  to  make  a  man  odious  to 
all  companies.  I^ove  (says  one)  is  the  best  armour,  but  the  worst 
cloke,  and  will  serve  dissemblers  as  the  disguise  which  Ahab  put 
on  and  perished  in. 

27.  Whoso  digaeth  a  pit  shall  fall  therein:  and 
he  that  rolleth  a  stone,  it  will  return  upon  him. 

See  here,  LV/hat  pains  men  take  to  do  mischief  toothers: 
As  they  put  a  force  upon  themselves  by  conceaJhig  it  with  a 
profession  of  friendship,  so  they  put  themselves  to  a  great  deal  of 
labour  to  bring  it  alw)ut ;  it  is  digging  a  pit,  it  is  rolling  a  stone, 
hard  work  ;  ami  yel  men  will  not  stick  at  it,  to  gratify  their 
passion  and  revenge. 

2.  What  preparation  lliey  hereby  make  of  mischief  to  them- 
selves ;  their  violent  dealing  will  return  upon  their  own  heads: 
they  shall  themselves /aW  into  the  pit  they  digged,  and  the  stone 
tiiey  ro]led  will  return  upon  them,  Ps.7. 15, 16. — 9.15,16.  The 
righteous  God  will  take  the  wise,  not  only  in  their  own  craftiness, 
but  in  their  own  cruelty.  It  is  the  plotter's  doom.  Haman  is 
hanged  on  a  gallows  of  his  own  preparing: 

Nee  tex  est  jtistior  iilla 

Qiiam  necis  artifices  arte  peri  re  sua — 
Nor  is  lliere  any  law  more  just  tlian   tliat  the   contrivers  of  destrnciios 
should  perish  by  tlicir  own  arts. 

28.  A  lying  tongue  hateth  those  that  «;•« afflicted 
by  it;  and  a  flattering  inouth  worketh  ruin. 

There  are  two  sorts  of  lies  equally  detestable. 

1.  A  slandering  lie,  which  avowedly  hates  those  it  is  spofeen  of; 
.4  lying  tongue  hates  those  that  are  afflicted  by  it;  it  afflicts  them 
by  calumnies  and  reproaches,  because  it  hates  them,  andean  thus 
smite  them  secretly  where  they  are  without  defence;  and  il  hales 
them,  because  it  has  afflicted  them,  and  made  them  its  enemies. 
The  mischief  of  this  is  open  and  obvious :  it  afflicts,  it  hates,  and 
owns  it,  and  every  body  sees  il. 

2.  A  flattering  lie,  which  secretly  works  the  ruin  of  those  it  is 
spoken  to.  In  the  former,  the  mischief  is  plain,  and  men  guard 
against  it  as  well  as  they  can,  but  in  this  it  is  little  suspected,  and 
men  betray  themselves  bv  being  credulous  of  their  own  praises, 
and  the  compliments  that  are  passed  upon  iheni.  A  wise  man 
therefore  will  be  more  afraid  of  a  flatterer  that  kisses  and  kills, 
than  of  a  slanderer  that  proclaims  war. 

CHAP.  XXVII. 

l."f30ASTnot  thyself  of  to-mornnv  ;  for  thou 
X3  knowest  not  what  a  day  may  bring  forth. 
Here  is,  1.  A  good   caution  against  presuming  upon  \itB»  \a 


I 


PROViiUBS,  XX VH. 


iMiscelUuieoiis  Maxims. 


cmne ;  Boast  not  thyxel],  ik>,  nut  </  lo-mono\c,  niucli  less  of 
many  days  or  years  to  come.  This  does  not  fori  id  preparing  for 
to-morrow,  but  presiuuiity  itpnu  to-morrow.  We  must  not 
promise  ourselves  llie  conliiiDaiice  of  o«r  lives  and  comforts  till 
to-morrow,  but  sjicak  of  it  willi  suliniission  to  the  will  of  God,  and 
as  those  who,  \\itli  good  reason,  are  kept  at  uncertainty  about  it. 
We  must  not  take  lUouijIit  for  l/<c  morrow,  (Matlh.6.  34.)  but  we 
must  east  our  care  conecruing  it  upon  (iod.  See  James,  4.13.  .15. 
We  must  not  put  off  the  great  work  of  conversion,  that  one  thing 
needful,  till  to-morrow,  as  if  \\c  were  sure  of  it,  but  to-day,  while 
it  is  called  to-day,  hear  God's  voice. 

2.  A  good  consideration,  upon  which  this  catition  is  grounded; 
We  know  not  what  a  day  may  bring  forth ;  what  event  may  be  in 
the  teeming  womb  of  time  ;  it  is  a  secret  till  it  is  born,  Eccl.ll.  5. 
A  little  time  may  produce  considerable  changes,  and  such  as  we 
little  think  of ;  we  hnotv  not  what  the  present  day  may  bring 
forth,  the  evening  must  commend  it.  Ncscis  gnid.  serus  vesper 
vehat — Thou  knotcest  not  what  the  close  of  evening  may  bring 
icith  it,  God  has  wisely  kept  us  in  the  dark  concerning  future 
events,  and  reserved  to  himself  the  know  ledge  of  them,  as  a  flower 
of  the  crown,  that  he  may  train  us  up  in  a  dejicndence  upon 
himself,  and  a  continued  readiness  for  every  event,  Acts,  1.  7. 

2.  Let  another  man  praise  thee,  and  not  thine 
own  mouth  ;  a  stranger,  and  not  thine  own  lips. 

Note,  1.  We  must  do  that  which  is  commendable,  for  which 
even  sirangers  may  praise  us.  Our  light  must  shine  before  men, 
and  we  must  do  good  works  that  may  be  seen,  though  we  must 
not  do  them  on  pur(K)se  that  they  may  be  seen.  Let  our  own 
works  be  such  as  will  praise  us,  even  in  the  gates,  Phil.  4.  0. 

2.  When  we  have  done  it,  we  must  not  commend  ourselves, 
for  that  is  an  evidence  of  pride,  folly,  and  self-love,  and  a  great 
lessening  to  a  man's  rejmtalion.  Every  one  will  be  forward  to 
run  him  down  that  cries  himself  up.  There  may  be  a  just 
occasion  for  us  to  vindicate  ourselves,  but  it  does  not  become  us 
to  applaud  ourselves.  Propria  laus  sordet  in  ore — Self-praise 
defiles  the  mouth. 

3.  A  stone  is  heavy,  and  the  sand  weighty  ;  but 
a  fool's  wrath  is  heavier  than  them  both.  4.Wralh 
e*  cruel,  and  anger  is  outrageous  ;  but  who  is  able 
to  stand  before  envy? 

These  two  verses  shew  the  intolerable  mischief, 

1.  Of  ungoverned  passion  ;  The  wrath  of  a  fool,  who,  wh<>n  he 
is  provoked,  cares  not  what  he  says  and  does,  is  more  grievous 
than  a  great  stone,  or  a  load  of  sand.  It  lies  heavy  upon  himself. 
Those  who  have  no  command  of  their  passions  do  themselves 
eiien  sink  under  the  load  of  them.  The  wrath  of  a  fool  lies  heavy 
upon  those  he  is  enraged  at,  to  whom,  in  his  fuiy,  he  will  be  iii 
danger  of  doing  some  mischief.  li  is  therefore  our  wisdom  not 
to  give  pjx)v<)cation  to  a  fool,  but,  if  he  be  in  a  passion,  to  get  out 
of  his  way. 

2.  Of  rooted  malice  ;  which  is  as  much  worse  than  the  former, 
as  coals  of  juniper  are  than  a  fire  of  thorns  ;  Wrath  (it  is  true) 
ij  cruel,  and  does  many  a  barbarous  thing,  and  anger  is  out- 
rageous ;  but  a  secret  enmity  at  the  person  of  another,  an  envy  at 
his  prosperity,  and  a  desire  of  revenge  for  some  injury  or  affront, 
are  much  more  mischievous  :  one  may  avoid  a  sudden  heat,  as 
David  escaped  Saul's  javelin,  but  when  it  grows,  as  Saul's  did,  to 
a  settled  envy,  there  is  no  standing  before  it ;  it  will  pursue,  it 
will  overtake.  He  that  grieves  at  the  good  of  another,  will  be  still 
contriving  to  do  him  hurt,  and  will  keep  his  anger  for  ever. 

5.  Open  rebuke  is  better  than  secret  love. 
0.  Faithful  are  the  wouuds  of  a  friend ;  but  the 
kisses  of  an  enemy  are  deceitful. 

Note,  J .  It  is  good  for  us  to  be  reproved,  and  told  of  our  faults, 
by  our  friends.  If  true  love  in  the  heart  has  but  zeal  and  couraae 
enough  to  shew   itself   in   dealing  plainly   with   our   friends,  and 


reproving  them  for  what  ihcy  say  and  do  amiss,  tliia  is  really 
better,  not  only  than  secret  haired,  (as  Lev.  tO.  17.)  but  than 
secret  love,  that  love  to  our  neighbours  which  does  not  shew  itself 
in  this  good  fruit,  which  complimenis  them  in  their  sins,  to  the 
prejudice  of  their  souls;  Faithful  are  the  repro(fs  of  a  friend, 
though,  for  the  present,  they  are  painful  as  wounds.  It  is  a  sign 
that  our  friends  are  faithful  indeed,  if,  in  iovc  to  our  souls,  they 
will  not  suffer  sin  upon  us,  nor  let  us  alone  in  it.  The  physician's 
care  is  to  cure  the  patient's  disease,  not  to  please  his  palate. 

2.  It  is  dangerous  to  be  caressed  an<l  flattered  by  an  enemy, 
whose  kisses  are  deceitful;  we  can  take  no  ])tcasuiie  in  them, 
because  we  can  put  no  confidence  in  them.  Joab's  kiss  and 
Judas's  were  deceitful,  and  therefore  we  liave  need  to  stand 
upon  our  guard,  that  we  be  not  deluded  by  them  ;  thev  are  to  be 
deprecated.  Some  read  it.  The  Lord  deliver  vsfrom  an  enemy's 
kisses:  from  lying  lips,  and  from  a  deceitful  tvngue,, 

7.  The  full  soul  loatheth  an  houey-conib  ;  but 
to  the  hungry  soul  every  bitter  tiling  i.s  sweet. 

Solomon  here,  as  often  in  this  book,  shews  that  the  poor  have 
in  some  respects  the  advantage  of  the  rich  ;  for, 

1.  They  have  a  better  relish  of  their  enjoyments  than  the  rich 
have  ;  hunger  is  the  best  sauce.  Coai-se  fare,  with  a  good 
appetite  to  it,  has  a  sensible  pleasantness  in  it,  which  they  are 
strangers  to  whooe  hearts  are  overcharged  with  surfeiting.  They 
that  fare  sumptuously  every  day  nauseate  even  delicate  food,  as 
the  Israelites  did  the  quails ;  whei-eas  they  that  have  no  more 
than  their  necessary  food,  though  it  be  such  as  the  full  soul 
would  call  bitter,  to  them  it  is  staet ;  ihey  cat  it  with  pleasure, 
digest  it,  and  are  refreshed  by  it. 

2.  They  are  more  thankful  for  their  enjoyments;  The  hungry 
will  bless  God  for  bread  and  water,  while  those  that  are  full 
think  the  greatest  dainties  and  varieties  scarcely  worth  giving 
thanks  for.  The  virgin  Mary  seems  to  refer  to  this,  when  she 
says,  (Luke,  1.  53.)  The  hungry,  who  know  l«aw  to  value  God's 
blessings,  are  filled  with  good  things,  but  the  rich,  who  despise 
them,  are  justly  sent  empty  aw<zy, 

8.  As  a  bird  that  wauderelii  from  Iter  nesl,  so  is 
a  man  that  wanderetli  from  his  place. 

Note,  1.  There  are  manv  that  do  not  know  when  they  arc  well 
off,  but  arc  uneasy  with  their  present  condition,  and  given  to 
change.  God,  in  his  providence,  has  appointed  them  a  place  fit 
for  them,  and  has  made  it  comfortable  to  them  ;  but  Ihey  affect 
unsetlledness,  Ihey  love  to  wander,  they  are  gla<l  of  a  pretence  to 
go  abroad,  and  do  not  care  for  staying  long  at  a  place';  they 
needlessly  absent  themselves  from  their  own  work  and  care,  and 
meddle  with  that  which  belongs  not  to  them. 

2.  Those  that  thus  desert  the  post  assigned  to  them,  are  like  a 
bird  that  wanders  from  her  nest.  It  is  an  instance  of  their  folly, 
they  are  like  a  silly  bird,  they  are  always  wavering,  like  the  wan- 
dering bird  that  hops  from  bough  to  bough,  and  rests  no  where. 
It  is  unsafe ;  the  bird  that  wanders  is  exposed ;  a  man's  place  is 
his  castle,  he  that  quits  it  makes  himself  an  easy  prey  to  the 
fowler;  whe:i  the  bird  wanders  from  her  nest,  the  eggs  and  young 
ones  there  are  neglected.  They  that  love  to  be  abroad  leave  their 
work  at  home  undone.  Let  every  man  therefore,  in  the  calling 
wherein  he  is  called,  therein  abide,  therein  abide  with  God. 

9.  Ointment  and  perfume  rejoice  the  heart:  so 
dolh  the  sweetness  of  a  man's  friend  by  hearty 
counsel.  10.  Thine  own  friend,  and  thy  father's 
friend,  forsake  not:  neither  go  into  thy  brothers 
house  in  the  day  of  thy  calamity:  for  better  is  a 
neighbour  that  is  near,  than  a  brother  far  off. 

Here  is,  1.  A  charie  given  to  be  faithful  and  constant  to  our 
friends,  our  old  friends,  to  keep  up  an  intimacy  with  them,  and 
to  be  readv  to  do  Ihcni  all  the  good  offices  that  lie  in  our  power. 
It  is  good  to  have  a  friend,  a  bosom-friend,  whom  we  caji  be  £re« 


PROVERBS.  XXVII. 


«itb,  and  with  nhoni  we  may  commu.iicate  counsels ;  it  is  not 
necessary  that  this  friend  should  be  a  relation,  or  any  way  akin  to 
us,  though  it  is  happiest,  when,  amonp;  those  wlio  are  so,  we  find 
one  fit  to  make  a  friend  of.  Peter  and  Andrew  were  hrelhreii, 
so  were  James  and  John  ;  yet  Solomon  frequently  distingtiislies 
between  a  friend  and  a  brother.  Rut  it  is  advisaljle  to  choose  n 
friend  among  our  neio;hbour9  who  live  near  us,  that  acquahitance 
may  be  kept  up,  and  kindnesses  the  more  frequently  interchanged. 
It  is  good  also  to  have  a  s))ecial  respect  to  those  who  have  been 
friends  to  our  family  ;  "  Thine  oum  friend,  especially  if  he  ha\e 
been  thy  fathefs friend,  forsake  not;  fail  not  both  to  serve  him, 
and  to  use  him,  as  there  is  occasion.  He  is  a  tried  friend,  he 
knows  thine  affairs,  he  has  a  particular  concern  for  thee,  therefore 
be  advised  by  him."  It  is  a  duty  we  owe  to  our  parents, 
when  they  are  gone,  to  K)ve  their  friends,  and  consult  with  them. 
Solomon's  son  undid  himself  by  forsaking  the  counsel  of  his 
father's  friends. 

2.  A  good  reason  given  why  we  should  thus  value  true 
friendship,  and  be  choice  of  it. 

(1.)  Because  of  the  pleasure  of  it.  There  is  a  great  deal  of 
%Keetness  in  conversing  and  consulting  with  a  cordial  friend  ;  it  is 
{•J<e  ointment  and  perfume,  which  are  very  grateful  to  the  smell, 
and  exhilarate  the  spirits,  it  rejoices  the  heart,  the  burthen  of  care 
IS  made  lighter  by  unbosoming  ourselves  to  our  friend,  and  it  is  a 
great  satisfaction  to  us  to  have  his  sentiments  concerning  our 
affairs.  The  sweetness  of  friendship  lies  not  in  hearty  mirth,  and 
hearty  laughter,  but  in  hearty  counsel,  faithful  advice,  sincerely 
given  and  without  flattery  ;  by  counsel  of  the  soul,  so  the  word  is  ; 
counsel  which  reaches  the  case,  and  conies  to  the  heart ;  counsel 
fibout  soul-concerns,  Ps.  66. 16.  We  should  reckon  that  the 
uiost  pleasant  conversation,  which  is  about  spiritual  things,  and 
promotes  the  prosperity  of  the  soul. 

(2.)  Because  of  the  profit  and  advantage  of  it,  especially  in  a  day 
ef  calamity :  when  we  are  here  advised  not  to  go  into  a  brother's 
house,  not  to  expect  relief  from  a  kinsman,  merely  for  kindred- 
sake,  for  the  obligation  of  that  commonly  goes  little  further  than 
calling  cousin,  and  fails  when  it  comes  to  the  trial  of  a  real 
kindness  ;  but,  rather,  to  apply  ourselves  to  our  neighbours,  who 
are  at  hand,  and  will  be  ready  to  help  us  at  an  exigence.  It  is 
wisdom  to  oblige  them  by  being  neighbourly,  and  we  shall  have 
the  benefit  of  it  in  distress,  by  finding  them  so  to  us,  ch.  18.  24. 

11.  My  son,  be  wise,  and  make  my  heart  glad, 
that  I  may  answer  him  that  reproacheth  rae. 

Children  are  here  exhorted  to  be  wise  and  good, 

1.  That  they  may  be  a  comfort  to  their  parents,  and  may  7nake 
their  hearts  glad,  even  when  the  evil  days  come,  and  so  recompense 
them  for  their  care,  ch.  23. 15. 

2.  That  they  may  be  a  credit  to  them;  "  That  I  may  ansxcer 
him  that  reproaches  me  with  having  been  over-strict  and  severe  in 
bringing  up  my  children,  and  having  taken  a  wrong  method  with 
them,  in  restraining  them  from  the  liberties  which  other  young 
people  take.  My  son,  be  wise,  and  then  it  will  appear,  in  the 
effect,  that  I  went  the  wisest  way  to  work  with  my  children." 
Those  that  have  been  blest  with  a  religious  education,  should 
carry  it  so  in  every  thing  as  to  be  a  credit  to  their  education,  and 
to  silence  those  who  say,  A  young  saint,  an  old  Devil:  and  to 
prove  the  contrary,  A  young  saint,  an  old  Angel 

12.  A  prudent  man  foreseeth  the  evil,  and  hideth 
lumself ;  but  the  simple  pass  on,  anduve  punished. 

This  we  had  before,  ch.  22.  3. 

Note,  1.  Evil  may  be  foreseen.  Where  there  is  temptation, 
It  IS  easy  to  foresee,  that,  if  we  thrust  ourselves  into  it,  there  will 
be  sin,  and  as  easy  to  foresee,  that,  if  we  venture  upon  the  evil  of 
sin,  there  will  follow  the  evil  of  punishment;  and,  commonlv, 
God  warns  before  he  wounds,  having  set  watchmen  over  us 
Jer.6.17. 

2.  It  will  be  well  or  ill  with  us,  according  as  we  do,  or  do  not, 
improve  the  foresight  we  have  of  evil  before  us  ;  The  prudent 
man,  foreseeing  the  evil,  forecasts  accordingly,  and  hidet  himself. 


The  Folly  of  Flattery, 

but  the  simple  is  either  so  dull  that  he  does  not  foresee  it,  or  so 
wilful  and  slothful  that  he  will  take  no  care  to  avoid  it,  and  so  he 
passes  on  securely,  atid  is  punished.  We  do  well  for  ourselves, 
when  we  provide  for  hereafter. 

13.  Take  his  garment  that  is  surety  for  a  stranger, 
and  take  a  pledge  of  him  for  a  strange  woman. 

This  also  we  had  before,  ch.  20.  16. 

1.  If  shews  who  they  are  that  are  hastening  to  poverty  ;  those 
tliat  have  so  little  consideration  as  to  be  bound  for  every  body 
that  will  ask  them,  and  il:ose  that  are  given  to  women.  Such  as 
these  will  take  up  money  as  far  as  ever  their  credit  will  go,  but 
they  will  certainly  cheat  their  creditors  at  last,  nay,  they  are 
chetiting  them  all  along.  An  honest  man  may  be  made  a  beggar, 
but  be  is  not  honest  that  makes  himself  one. 

2.  It  advises  us  to  be  so  discreet,  in  ordering  our  affairs,  as  not 
to  lend  money  to  those  who  are  manifestly  wasting  their  estates, 
unless  they  give  very  good  security  for  it.  Foolish  lending  is 
injustice  to  our  families.  He  does  not  say,  *'  Get  another  to  be 
bound  with  him,"  for  he  that  makes  himself  a  common  voucher 
will  have  those  to  be  his  security  who  are  as  insolvent  as  himself; 
therefore  Take  his  garment. 

14.  He  that  I)iesseth  his  friend  with  a  loud  voice, 
rising  early  in  the  morning,  it  shall  be  counted  a 
curse  to  him. 

Note,  1.  It  is  a  great  folly  to  be  extravagant  in  praising  even 
the  best  of  our  friends  and  benefactors  ;  it  is  our  duty  to  give 
every  one  his  due  praise,  to  applaud  those  that  excel  in  know- 
ledge, virtue,  and  usefuless,  and  to  acknowledge  the  kindnesses 
we  have  received  with  thankfulness;  but  to  do  {his  with  a  loud 
voice,  rising  early  in  the  morning,  to  be  always  harping  on  this 
string,  in  ail  companies,  even  to  our  friend's  face,  or  so  as  that 
he  may  be  sure  to  hear  it,  to  do  it  studiously,  as  we  do  that  whieli 
we  rise  early  to,  to  magnify  the  merits  of  our  friend  above 
measure,  and  with  hy])erboles,  is  fulsonje,  and  nauseous,  and 
savours  of  hypocrisy  and  design  ;  praising  men  for  what  they 
have  done,  is  only  to  get  more  out  of  them  ;  and  every  body  con- 
cludes the  parasite  will  be  well  paid  for  his  panegyric  or  epistle 
dedicatory.  We  must  not  give  that  praise  to  our  friend,  which  is 
due  to  God  only,  as  some  think  is  intimated  in  rising  early  to  do 
it;  for  in  the  morning  God  is  to  be  praised.  We  must  not  make 
too  much  haste  to  praise  men,  so  some  understand  it ;  not  cry  up 
men  too  soon  for  their  abilities  and  performances,  but  let  Ihenj 
first  be  proved;  lest  they  be  lifted  up  with  pride,  and  laid  to 
sleep  in  idleness. 

2.  It  is  a  greater  folly  to  be  fond  of  being  ourselves  extrava- 
gantly praised  ;  a  wise  man  rather  counts  it  a  curse,  and  a  re- 
flection upon  him  ;  not  only  designed  to  pick  his  ])ocket,  but  which 
may  really  turn  to  his  prejudice.  Modest  praises  (as  a  great  man 
observes)  invite  such  as  are  present  to  add  to  the  commendation, 
but  immodest,  immoderate,  )iraisps  tempt  them  to  detract  rather, 
and  to  censure  one  that  they  hear  over-commended.  And  besides, 
over-praising  a  man  makes  him  the  ohject  of  envy;  every  man 
puts  in  for  a  share  of  reputation,  and  therefore  reckons  himself 
injured,  if  another  monopolize  it,  or  iiave  more  given  him  than  his 
share.  And  the  greatest  danger  of  all,  is,  that  it  is  a  temptation 
to  pride ;  men  are  apt  to  thirtk  of  themselves  above  what  is  meet, 
when  others  speak  of  them  above  what  is  meet.  See  how  careful 
blessed  Paul  was  not  to  be  over-valued,  2Cor.  12.  6. 

15.  A  continual  dropping  in  a  very  rainy  day 
and  a  contentious  woman  are  alike.  16.  Whoso- 
ever hideth  her  hideth  the  wind,  and  Ihe  ointment 
of  his  right  hand,  tvhich  bewrayeth  itself. 

Here,  as  before,  Solomon  laments  the  case  of  him  that  has  a 
peevish,  passionate,  wife,  that  is  continually  chiding,  and  makingr 
herself,  and  all  about  lier,  uneasy. 

1,  It  is  a  grievance  that  there  is  no  avoiding,  for  it  is  like  a ' 


PUO VERBS,  xxvir. 


Miscellaneous  Maximj*. 


tittial  dropping  in  a  very  rainy  day.  Tiie  contentions  ci  a 
Deislihonr  riiav  be,  like  a  sharp  shower,  tronblosome  for  ihf-  time, 
Vu'I,  while  it  lasts,  one  may  take  shelter;  but  the  conleiilions  '/fa 
mife  are  like  a  constant  soaking  rain,  for  which  there  is  no  reineily 
1'  it  patience.     See  ch.  19.  1:5. 

2.  !t  is  a  trrievance  that  Ihere  is  no  concealirifi.  \  wiie  ni  in 
would  hide  it  if  he  could,  for  the  sake  both  of  his  own  iind  his 
wife's  reputation,  but  he  cannot,  any  more  thin  he  cnn  conceal 
(he  noise  of  the  wind  when  it  blows,  or  the  suicll  of  a  strong 
perfume.  Those  that  are  froward  and  brawling  will  procLiini 
tlieir  own  shame,  even  when  their  friends,  in  kindness  to  theiu, 
l»otdd  cover  it. 

17.  Iron  sharpeneth  iron;  so  a  man  sharpenetii 
Ihe  countenance  of  his  friend. 

This  bespeaks  both  the  pleasure  and  the  advantage  of  conver- 
iation.  One  man  is  nobodv  ;  nor  will  poring  upon  a  book  in  a 
forner  accomplish  a  man  so  as  reading  and  studying  of  men  will. 
Wise  and  jirofitable  discourse  sharpens  men's  wits;  and  those  that 
haveeverso  much  knowledge,  may,  bv  conference,  have  sometfiins: 
added  to  them.  It  sharpens  men's  looks,  and,  by  cheering  the 
spirits,  puts  a  briskness  and  liveliness  into  the  countenance,  and 
gives  a  man  sucli  an  air  as  shews  he  is  pleased  himself,  and  makes 
bim  pleasing  to  those  about  him.  Good  men's  graces  arc  sliarpened 
\>y  converse  wilh  those  that  are  good,  and  bad  men's  lusts  and 
jiassions  are  sharpened  by  converse  willi  those  that  are  bad,  as 
iron  is  sharpened  by  its  like,  especially  by  the  file.  Men  arc  filed, 
made  smooth,  and  bright,  and  fit  for  businesv,  (who  were  rough, 
end  Hull,  and  inactive,)  by  conversation.     This  is  designed, 

1.  To  recommend  to  us  this  expedient  for  sharpening  ou."3elves, 
but  with  a  caution  to  take  heed  whom  we  choose  to  converse  wilh, 
because  the  influence  upon  us  is  so  great,  either  for  the  better  or 
for  the  worse. 

2.  To  flirect  us  what  we  must  have  in  our  eye  in  conversation, 
to  improve  both  others  and  ourselves,  not  to  pass  away  lime  or 
banter  one  another,  but  to  provoke  one  another  to  love  and  to  good 
works,  and  so  to  make  one  another  wiser  and  better. 

18.  Whoso  keepeth  the  fig-tree  shall  eat  the  fruit 
thereof:  so  he  that  waiteth  on  his  master  shall  be 
honoured. 

This  is  designed  to  encourage  diligence,  faithfulness,  and 
constancy,  even  in  mean  employments. _  Though  the  calling  be 
laborious  and  despicable,  yet  those  who  keep  to  it  will  find  there 
is  something  to  be  got  by  it. 

1.  Let  not  a  poor  gardener,  who  keeps  the  fig-tree,  be  dis- 
couraged ;  though  it  require  constant  care  and  attendance  to  nurse 
up  fig-trees,  and,  when  they  are  grown  to  maturity,  to  keep  them 
in  good  order,  and  gather  the  figs  in  their  season,  he  shall  be  paid 
for  his  j)ains.  \ie  shall  eat  the  fruit  of  it,  iCor.  9.  7. 

2.  Nav,  let  not  a  poor  servant  think  himself  uncapablc  of 
thriving  and  being  preferred;  for,  if  lie  be  diligent  in  waiting  on 
his  master,  oljservanl  of  him,  and  obedient  to  him  ;  if  he  keep  his 
master,  so  the  word  is;  if  he  do  all  he  can  for  the  securing  of  his 
person  and  reputation,  and  take  care  that  his  estate  be  not  wasted 
or  damaged,  such  a  one  shall  be  hononred;  shall  not  only  get  a 
good  word,  but  be  j)referre(l  and  rewarded.  God  is  a  Master 
who  has  engaged  to  jml  an  honour  on  those  that  serve  him  faith- 
fully, John,  12. 2G. 

19.  As  in  water  face  mistcereth  to  face,  so  the 
heart  of  man  to  man. 

This  shews  us  that  tiiere  is  a  way, 

1.  Of  knowing  ourselves;  as  the  water  is  a  looking-glass,  in 
which  we  mnv  see  our  faces  by  reflection,  so  there  are  mirrors  by 
which  the  hrart  of  man  is  discovered  to  a  man,  to  himself.  Let 
a  man  examine  bis  own  conscience,  his  ihouohts,  affections,  and 
intentions.  Let  him  behold  his  natural  face  in  the  glass  of  the 
divine  law,  (Jam.  1.23.)  and  he  may  (iiscern  what  kind  of  man  he 
is,  aiid  what  is  his  true  character,  which  it  will  be  of  great  use  to 
every  man  rightlv  to  know. 


2.  Of  knowing  one  another  by  oarseU'e.^;  for,  as  Ihere  '»  a 
similitude  between  the  face  of  a  man  and  the  reflection  of  if  ia 
liie  water,  so  there  is  between  one  man's  heart  and  another's;  for 
God  has  fashioned  men's  hearts  alike  ;  and,  in  many  cases,  we 
may  judge  of  olhers  by  ourselves,  which  is  one  of  Ihe  foundations 
on  which  that  rule  is  built,  of  doing  to  olhers  as  we  would  be  done 
bv,  Exod.23.!J.  Nihil  est  vntnn  nni  tarn  simile,  tern  par,  quuin 
omnes  inter  nosmet  ipsns  snmns.  Suinemo  ipse  tarn  simiiis  tjua.-st 
onnics  sunt  omnium — No  one  thing  is  so  like  another  as  man  is  to 
man.  No  person  himself  is  so  like  as  each  person  is  to  all  besides, 
Cic.de  Lrgib.  lib.  1.  One  corrujit  heart  is  like  another,  and  so  is 
one  sanctified  heart,  for  the  former  bears  the  same  image  of  tlie 
earlhv,  the  latter  the  same  image  of  the  heavenly. 

20.  Hell  and  destruction  are  never  full;  so  the 
eyes  of  tnan  are  never  satisfied. 

Two  things  are  here  said  to  be  insatiable,  and  ihey  are  two 
things  near  of  kin,  dcalh  and  sin. 

1.  Dealh  is  insatiable;  the  first  dealli,  the  second  <leath,  both 
are  so.  The  grave  is  not  clogged  wilh  the  multitude  of  dead 
bodies  that  are  daily  thrown  into  it,  but  is  still  an  open  sepulchre, 
and  cries,  Give,  give;  hell  also  has  enlarged  itself,  and  still  has 
room  for  ihe  damned  spirits  that  are  committed  to  that  prison. 
Tophct  is  deep  and  large,   Isa.30.  33. 

2.  Sin  is  insatiable;  The  eyes  of  man  are  never  satisfied,  nor 
the  appetites  of  the  carnal  mind  toward  profit  or  pleasure;  tlie 
eye  is  not  satisfied  with  seeing,  nor  is  he  that  loves  silver  satisfied 
with  silver.  Men  labour  for  that  which  surfeits,  but  satisfies  not; 
nay,  it  is  dissatisfying ;  such  a  perpetual  uneasiness  have  men 
justly  been  doomed  to,  ever  since  our  first  parents  were  not  satisfied 
with  all  the  trees  of  Eden,  but  they  must  meddle  with  Ihe  forbidden 
tree.  Those  whose  eyes  are  ever  toward  the  Lord,  in  him  are 
satisfied,  and  shall  for  ever  be  so. 

21.  As  the  fining  pot  for  silver,  and  the  furnace 
for  gold  ;  so  is  a  man  to  his  praise. 

This  gives  us  a  touchstone  by  which  we  may  try  ourselves:  silver 
and  gold  are  tried  by  putting  them  into  the  furnace  and  fining- 
pot;  so  is  a  man  tried  by  praising  him.  Let  him  be  extolled  and 
preferred,  and  then  he  will  shew  himself  what  he  is. 

1.  If  a  man  be  made,  by  the  applause  that  is  given  him,  proud, 
conceited,  and  scornful;  if  betake  the  glory  to  himself,  which  he 
should  transmit  to  God,  as  Herod  did  ;  if,  the  more  he  is  praised, 
the  more  careless  he  is  of  what  he  says  and  does,  if  he  lie  in  bed 
till  noon,  because  liis  name  is  vp ;  thereby  it  will  appear  that  he 
is  a  vain  foolish  man,  and  a  man  who,  though  he  be  praised,  has 
nothing  in  him  trnly  praise-worthy. 

2.  If,  on  the  contrary,  a  man  is  made,  by  his  praise,  more 
ihankfiil  to  God,  more  respectful  to  his  friends,  more  watchful 
against  every  thins  that  may  blemish  his  reputation,  more  diligent 
to  improve  himself,  and  do  good  to  olhers,  that  he  may  answer 
the  expectations  of  his  friends  from  him,  by  this  it  will  appear 
that  he  is  a  wise  and  good  man.  He  has  a  good  temper  of  mind 
who  knows  how  to  pass  by  evil  report  and  good  report,  and  is  still 
the  same,  2  Cor.  6. 8. 

22.  Thougli  tliou  shouldest  bray  a  fool  in  a 
mortar  among  wheat  with  a  pestle,  yet  will  not  his 
foolishness  depart  from  him. 

Solomon  had  said,  (c/j.22.15.)  The  foolishness  which  is  hound 
in  the  heart  of  a  child  may  be  driven  out  by  the  rod  of  correction, 
for  then  the  mind  is  to  be  moulded,  the  vicious  habits  not  having 
taken  root;  but  here  he  shews,  that,  if  it  be  not  done  then,  it  will 
be  next  to  impossible  to  do  it  afterward  ;  if  the  disease  be  inveterate, 
there  is  a  danger  of  its  being  incurable.  Can  the  Ethiopian  change 
his  skin?     Observe, 

1.  Some  are  so  bad,  that  rough  and  severe  methods  must  be 

used  with  them,  after  gentle  means  have  been  tried  in  vain  ;  they 

mujt  be  brayed  in  a  mortar.     God  will  take  this  way  with  theni 

his  judgments  :  the  magistrates  must  take  this  way  wilh  therr 


PROVERBS,  XXVII.  XXVIII. 


The  Reward  of  Prudence. 


Ity  <he  ligoor  of  the  law.     Force  must  be  used  with  those  that 
will  not  be  ruled  by  reason,  and  love,  and  their  own  interest. 

2.  Some  are  so  incorrigilily  bad,  that  even  those  rough  and  severe 
methods  do  not  answer  the  end,  their  foolishness  will  not  depart 
from  them  ;  so  fulW  are  their  hearts  set  in  them  to  do  evil;  they  are 
often  under  the  rod,  and  yet  not  humbled  ;  in  the  furnace,  and  yet 
not  refined;  but,  like  Ahaz,  trespass  yet  more  ;  (2  Chron.2H.22.) 
and  what  remains,  then,  but  that  they  should  be  rejected  as 
reprobate  silver'? 

2.3.  Be  thou  dih'g:ent  to  know  the  state  of  thy 
flocks,  and  look  well  to  thy  herds.  24.  For  riches 
are  not  for  ever:  and  doth  the  crown  endure  to 
every  generation  ?  25.  The  hay  appeareth,  and 
the  tender  grass  sheweth  itself,  and  herbs  of  the 
mountains  are  gathered.  26.  The  lambs  are  for 
thy  clothing,  and  the  goats  are  the  price  of  the 
field.  27.  And  thou  shalt  have  goats'  milk  enough 
for  thy  food,  for  the  food  of  thy  household,  and 
for  maintenance  for  thy  maidens. 

Here  is,  1.  A  command  given  us  to  be  diligent  in  our  calfings; 
it  is  directed  to  husbandmen  and  shepherds,  and  those  that  deal 
in  cattle,  but  it  is  to  be  extended  to  all  other  lawful  callings; 
whatever  our  business  is,  within  doors  or  without,  we  must  apply 
our  minds  to  it.  This  command  intimates,  (l.)That  we  ought  to 
have  some  business  to  do  in  this  world,  and  not  to  live  in  idleness. 
(2.)  We  ought  rightly  and  fully  to  understand  our  business,  and 
know  what  we  have  to  do,  and  not  meddle  with  that  which  we  do 
not  understand.  (3.)  We  ought  to  have  an  eye  to  it  ourselves, 
and  not  turn  over  all  the  care  of  it  to  others;  we  should,  with 
our  own  eyes,  inspect  the  state  of  our  flocks ;  it  is  the  master's  eye 
that  makes  them  fat.  (4.)  We  must  be  discreet  and  considerate 
in  the  management  of  our  business;  know  the  state  of  things,  and 
/ooA  it'c// to  them,  that  nothing  may  be  lost,  no  opportunity  let 
slip,  but  every  thing  done  in  proper  time  and  order,  and  so  as  to 
turn  to  the  best  advantage.  (  5.)  We  must  be  diligent,  and  take 
■pains:  not  only  sit  down  and  contrive,  but  be  up  and  doing; 
"Set  thy  heart  to  thy  herds,  as  one  in  care;  lay  thy  hands,  lay 
lliy  bones,  to  thy  business." 

2.  The  reasons  to  enforce  this  command.  Consider, 
(1.)  The  uncertainty  of  worldly  wealth;  (t).24.)  Riches  are  not 
forever.  [1.]  Other  riches  are  not  so  durable  as  these  are; 
"  Look  well  to  thy  flocks  and  herds,  thine  estate  in  the  country, 
and  the  stock  upon  that,  for  these  are  staple  commodities,  which, 
in  a  succession,  will  be  for  ever,  whereas  riches  in  trade  and 
merchandise  w  ill  not  be  so ;  the  c^mcn  itself  may,  perhaps,  not 
be  so  sure  to  thy  family  as  thy  flocks  and  herds.  [2.]  Even  these 
riches  will  go  to  decay,  if  they  be  not  well  looked  after.  If  a  man 
had  an  abbey,  (as  we  say,)  and  should  be  slolliful  and  wasteful, 
he  may  make  an  end  of  it ;  even  the  crown,  and  the  revenues  of 
St,  if  care  be  not  taken,  will  suffer  damage,  nor  will  it  continue  to 
every  generation,  without  very  good  management.  Though  David 
had  the  crown  entailed  on  his  family,  yet  he  looked  well  to  his 
flocks,  lChron.27.29,31. 

(2.)  The  bounty  and  liberality  of  nature,  or,  rather,  of  the  God 
of  nature,  and  his  providence;  (u.  25.)  The  hay  appear*.  In 
taking  care  of  the  flocks  and  herds,  [1.]  "There  needs  no  great 
labour,  no  ploughing  or  sowing,  the  food  for  them  is  the  spon- 
taneous product  of  the  ground,  thou  hast  nothing  to  do  but  to 
turn  them  into  it  in  the  summer,  when  the  grass  shetvs  itself,  and 
to  gatlier  the  herbs  of  the  mountains  for  them  against  winter.  God 
has  done  his  part,  thou  art  ungrateful  to  him,  and  unjustly  refuses! 
to  serve  his  providence,  if  thou  dost  not  do  thine."  [2.]  "There 
is  an  opportunity  to  be  observed  and  improved;  a  time  when  the 
hay  appears;  but,  if  thou  let  slip  that  time,  thy  flocks  and  herds 
will  fare  the  worse  for  it.  As  for  ourselves,  so  for  our  cattle,  we 
ought,  with  the  ant,  to  provide  meat  in  summer. 

(3.)  The  profit  of  good  husbandry  in  a  family;  "Keep  thy 
$heep,  and  thy  sheep  will  hely  to  keep  thee;  thou  shalt  have  food 


for  thy  children  and  senants;  goats'  milk  enough;  (r. 27.)  wiJ 
e7wugh  is  as  good  as  a  feast.  Thou  shalt  have  raiment  likewise, 
the  lambs'  wool  shall  be  for  thy  clothing.  Thou  shall  have  money 
to  pay  thy  rent;  the  goals  thou  shalt  have  to  sell  shall  be  the  price 
(f  thy  field:"  nay,  as  some  understand  it,  "Thou  shalt  become  a 
purchaser,  and  buy  land  to  leave  to  thy  children,"  f.  26.  Note, 
[  1.]  If  we  have  food  and  raiment,  and  wherewithal  to  give  every 
body  their  own,  we  have  cnoiigii,  and  ought  to  be  not  only  content, 
but  thankful.  [2.]  Masters  of  families  must  provide  not  only  for 
themselves,  but  for  their  families,  and  see  that  their  servants  have 
a  fitting  maintenance.  [:3.]  Plain  food  and  plain  clothing,  if  they 
be  but  competent,  are  all  we  should  aim  at.  "Reckon  thyself 
well  done  to,  if  thou  be  clothed  with  home-spun  cloth,  with  the 
fleece  of  thy  own  lambs,  and  fed  with  goals'  milk;  let  that  serve 
for  thy  food  which  serves  for  the  food  of  thy  household,  and  the 
maintenance  of  thy  maidens;  be  not  desirous  of  dainties,  far- 
fetched and  dear  bought."  [4.]  This  shoidd  encourage  us  to  be 
careful  and  hidustrious  about  our  business,  that  that  will  bring  in 
a  sufficient  maintenance  for  our  families;  we  shall  eat  the  labour 
of  our  hands. 

CHAP.  XXVIII. 

1.  rp^HE  wicked  flee  when  no  man  pursueth :  but 
X     the  righteous  are  bold  as  a  lion. 

See  here,  1.  What  continual  frights  they  are  subject  to  that  go 
on  in  wicked  ways ;  guilt  in  the  conscience  makes  men  a  terror  to 
themselves,  so  that  they  are  ready  to  flee  ichen  none  pursues ;  like 
one  that  absconds  for  debt,  who  thinks  every  one  he  meets  a  bailiff. 
Though  they  pretend  to  be  easy,  there  are  secret  fears  which 
haunt  them  wherever  they  go,  so  that  they  fear  where  no  present 
or  imminent  danger  is,  Ps.  53.  5.  They  that  have  made  God  their 
Enemv,  and  know  it,  cannot  but  see  the  whole  creation  at  war 
with  them,  and  therefore  can  have  no  true  enjoyment  of  themselves, 
no  confidence,  no  courage,  but  a  fearful  looking  for  of  judgment. 
Sin  makes  men  cowards. 

Degeneres  animos  timor  arguit — 
Fear  argues  a  degenerate  soul.    Vine. 

Quos  dui  conscia  facti  mens  habet  attonitos— 
The  coDsciousness  of  atrocious  crimes  astonisbes  »ad  confounds. 

Jvv. 

If  they  flee  when  none  pursues,  what  will  they  do  when  they 
shall  see  God  himself  pursuing  them  with  his  armies?  Job,  20.24. 
-—15. 24.     See  Deut.  28. 25.  "Lev.  26. 36. 

2.  What  a  holy  security  and  serenity  of  mmd  they  en,joy  who 
keep  conscience  void  of  offence,  and  so  keep  themselves  hi  the  love 
of  God.  The  righteous  are  bold  as  a  lion,  as  a  yonng  lion;  in  the 
greatest  dangers  they  have  a  God  of  almighty  power  to  trust  to; 
Therefore  will  not  we  fear,  though  the  earth  be  removed;  whatever 
difficulties  they  meet  with  in  the  way  of  their  duty,  they  are  not 
daunted  by  them ;  None  of  those  things  move  me. 

Hie  mums  alieneus  esto,  nil  conscire  sibi — 

Be  this  tliy  brazen  bulwark  of  defence. 

Still  to  preserve  tliy  conscious  innocence.     HoR, 

2.  For  the  transgression  of  a  land  many  are  the 
princes  thereof:  but  by  a  man  of  understanding  a/jd 
knowledge  the  state  thereof  shall  be  prolonged. 

Note,  1.  National  sins  bring  national  disorders,  and  the  disturb- 
ances of  the  public  repose;  For  the  transgression  of  a  land,  and  a 
general  defection  from  God  and  religion,  to  idolatry,  profaneness,  or 
immorality,  many  are  the  princes  thereof,  many  at  the  same  time 
pretending  to  the  sovereignty,  and  contending  for  it,  by  which  the 
people  are  crumbled  into  parties  and  factions,  biting  and  devouring 
one  another.  Or  many,  successively,  in  a  little  lime,  one  cutting 
off  another,  as  1  Kings,  16.  8,  &c.  or  soon  cut  off  by  the  hand  of 
God,  or  of  a  foreign  enemy,  as  2  Kings,  24.  5,  &c.  As  the  peoj^v* 
suffer  for  the  sins  of  the  prince. 


I 


PROVERBS,  XXVIII. 


Miscellaneous  Maxims. 


Dellrant  rcges,  plectiintur  Achivi^ 
Kings  i!lay  tlie  madmen,  and  their  people  suffer  for  it; 
Ki  tbe  p>veriinicnt  sometimes  suffers  for  the  sins  of  the  people. 

2.  Wisdom  will  prevent  or  redress  these  grievances  ;  By  a  man, 
by  a  people,  of  understanding,  that  come  again  to  themselves  and 
their  right  mind,  things  are  kept  in  a  good  order,  or,  if  disturbed, 
brouglit  hacii  to  the  old  channel  again.  Or,  By  a  prince  of  vnder- 
ttanding  and  knowledge,  a  privy-counsellor,  or  minister  of  state, 
that  will  restrain  or  suppress  tke  transgression  of  the  land,  and 
take  the  right  methods  of  healing  the  state  thereof,  the  good  estate 
of  it  will  be  piolonged.  We  cannot  imagine  what  a  great  deal  of 
service  one  wise  man  may  do  to  a  nation  in  a  critical  juncture. 

3.  A  poor  man  that  oppresseth  the  poor  is  like 
a  sweeping  rain  which  leaveth  no  food. 

See  here,  1.  How  hard-hearted  poor  people  frequently  are  to 
one  another;  not  only  not  doing  such  good  offices  as  they  might 
do  one  to  ajiolher,  but  imposing  upon,  and  over-reaching,  one 
another.  Those  who  know  by  experience  the  miseries  of  poverty, 
should  be  compassionate  to  those  who  suffer  the  like,  but  they  are 
inexcusably  barbarous  if  they  be  injurious  to  them. 

2.  How  imperious  and  griping  those  commonly  are,  who,  being 
indigent  and  necessitous,  get  into  power.  If  a  prince  prefer  a 
poor  man,  he  forgets  that  ever  he  was  poor,  and  none  shall  be  so 
oppressive  to  the  poor  as  he,  or  squeeze  them  so  cruellv.  The 
hungry  leech  and  the  dry  sponge  suck  most.  Set  a  beggar  on 
horseback,  and  he  will  ride  without  mercy;  he  is  like  a  sieeeping 
rain,  which  washes  away  the  corn  in  the  ground,  and  la\s  and 
beats  out  that  which  is  grown,  so  that  it  leaves  no  food.  Princes, 
therefore,  ought  not  to  put  those  into  places  of  trust,  who  are  poor, 
and  in  debt,  and  behind-hand  in  the  world,  nor  any  who  make  it 
their  main  business  to  enrich  themselves. 

4.  They  that  forsake  the  law  praise  the  wicked: 
but  such  as  keep  the  law  contend  with  them. 

Note,  1.  Those  that  pra?se  the  wicked  make  ii  to  rppearlhal  they 
do  themselves /orsaAe  the  laiv,  and  go  contrary  to  it,  for  that  curses 
and  condemns  the  wicked.  Wicked  people  will  speak  well  of  one 
another,  and  so  strengthen  one  another's  hand  in  their  wicked  ways, 
hoping  thereby  to  silence  the  clamours  of  their  own  consciences, 
And  to  serve  the  interests  of  the  Devil's  kingdom,  which  is  not  done 
by  anv  thins:  so  clfcctunllv  as  by  keeping  vice  in  reputation. 

2.  Those  that  do  indeed  make  conscience  of  the  law  of  God 
themselves,  will,  in  their  places,  vigorously  oppose  sin,  and  bear 
their  testimony  against  it,  and  do  what  they  can  to  shame  and 
suppress  it ;  they  will  reprove  the  works  of  darkness,  and  silence 
the  excBses  «  hidi  are  ni;;de  for  tliose  works,  aad  do  what  they  can 
(()  bring  gross  nifiMxiers  to  nunisliment,  that  others  may  hear  and 
'■T.r. 

5.  Evil  men  nnrlerstand  not  judgment:  but  they 
that  seek  tiie  Lord  understand  all  thinsrs. 

Note,  1.  As  the  prevalency  of  men's  lusts  is  owing  to  the 
darkness  of  their  understandings,  so  the  darkness  of  their  under- 
standings is  very  much  owing  to  the  dominion  of  their  lusts;  Men 
understand  not  judgment,  discern  not  between  truth  and  falsehood, 
right  and  wrong;  they  understand  not  the  law  of  God  as  the  rule 
either  of  their  duty  or  of  their  doom;  and,  (1.)  Therefore  it  is 
that  they  are  evil  men;  their  wickedness  is  the  effect  of  their 
ignorance  and  error,  Eph.4. 18.  (2.)  Therefore  they  understand 
not  judgment,  because  they  are  evil  men,  their  corruj)tions  blind 
their  eyes,  and  fill  them  with  prejudices,  and,  because  they  do 
evil,  they  hate  the  light.  It  is  just  with  God  also  to  give  them  up 
to  strong  delusions. 

2.  As  men's  seeking  the  Lord  is  a  good  sign  that  they  do  under- 
stand mncli,  so  it  is  a  good  means  of  their  understanding  more, 
even  of  their  understanding  all  things  needful  for  them.  They 
that  set  God's  glory  before  them  as  tlieirend,  his  favour  as  theiV 
felicity,  and  his  word  as  their  rule,  and  apply  themselves  to  him 
upon  all  occasions  by  prayer,  th-y  seek  the  Lord,  and  he  will  give 
VOL.  II.  ,  13i 


them  the  spirit  of  wisdom.  If  a  man  do  his  will,  he  shall  know 
his  doctrine,  John,  7. 17.  A  good  understanding  they  have,  aod 
a  better  they  shall  have,  that  do  his  commandments,  Ps.  111.10. 
1  Cor.  2. 12,15. 

6.  Better  is  the  poor  that  walkelh  in  his  upright- 
ness, than  he  that  is  perverse  in  his  ivays,  though 
he  he  rich. 

Here,  1.  It  is  supposed  that  a  man  ni'dy  loalk  in  his  uprightness, 
and  yet  be  poor  in  this  world;  may  be  poor  in  the  world,  which 
is  a  temptation  to  dishonesty,  and  yet  may  resist  the  temptation, 
and  continue  to  walk  in  his  vprightniss :  also  that  a  man  may  be 
perverse  in  his  ways,  injurious  to  God  and  man,  and  yet  be  rich, 
and  prosper  in  the  world,  for  awhile;  maybe  rich,  and  so  lie 
under  great  obligations,  and  have  great  o])portuniti('s  to  do  good, 
and  yet  be  perverse  in  his  ways,  and  do  a  great  deal  of  hurt. 

2.  It  is  maintained  as  a  paradox  to  a  blind  world,  that  an  honest, 
godly,  poor  man,  is  jjetter  than  a  wicked,  ungodly,  rich  man  ; 
has  abetter  character,  is  in  a  better  condition,  has  more  comfort 
in  himself,  and  is  a  greater  blessing  to  the  worlil,  and  is  worlhy 
of  much  more  honour  and  respect.  It  is  not  only  certain  that  his 
case  will  be  better  at  death,  but  it  is  better  in  life.  When  Aristides 
was  by  a  rich  man  upbraided  with  his  poverty,  he  answered,  Thy 
riches  do  thee  more  hurt  than  my  poverty  does  me. 

7.  Whoso  keepelh  the  law  is  a  wise  son:  but 
he  that  is  a  companion  of  riotous  men  shameth  his 
father. 

Note,  1.  Religion  is  true  wisdom,  and  it  makes  men  wise  in 
every  relation ;  He  that  conscientiously  keeps  tke  law  is  wise,  and 
he  will  be  particularly  a  wise  son,  will  act  discreetly  toward  big 
parents,  for  the  law  of  God  teaches  him  to  do  so. 

2.  Bad  company  is  a  great  hinderance  to  religion :  Thosi 
that  are  companions  of  riotous  men,  that  choose  such  for  their 
companions,  and  delight  in  thei.-  conversation,  will  certainly  be 
drawn  from  keeping  the  law  of  God,  and  drawn  to  transgress  it, 
Ps.  119. 115. 

3.  Wickedness  is  noi  only  a  reproach  to  the  sinner  himself,  liut 
to  all  that  aie  akin  to  him;  He  that  keeps  rakish  company,  and 
spends  his  time  and  money  with  them,  not  only  grieves  his  parents, 
but  shames  them,  it  turns  to  their  disrepute,  as  if  lliey  had  not 
done  their  dutv  to  him.  They  are  ashamed  that  a  child  of  iheir's 
should  be  scandalous  and  abusive  to  their  neighbours. 

8.  He  that  by  usury  and  unjust  gain  increaseth 
his  substance,  he  shall  gather  it  for  him  that  will 
pity  the  poor. 

Note,  l.That  which  is  ill-got,  though  it  may  increase  much, 
will  not  last  long.  A  man  may  perhaps  raise  a  great  estate,  m  a 
little  time,  by  usury  and  extortron,  fraud  and  oppression  of  the 
poor,  but  it  will  not  continue  ;  he  gathers  it  for  himself,  but  it 
shall  prove  to  have  been  gathered  for  somebody  else  that  he  has 
ao  kindness  for.  His  estate  shall  go  to  decay,  and  another  man's 
shall  be  raised  out  of  the  ruins  of  it. 

2.  Sometimes  God,  in  his  providence,  so  orders  it,  that  that 
which  one  got  unjustly,  another  uses  charitably ;  it  is  strangely 
turned  into  the  hands  "of  one  that  willpity  thepoo^,  ajid  do  good 
with  it,  and  so  cut  off  the  entail  of  the  curse  which  Ae  brought 
upon  it,  who  got  it  by  deceit  an^  violence.  Thus,  the  same 
Providence  that  punishes  the  cruel,  and  disables  them  to  do  any 
more  hurt,  rewards  thf  merciful,  and  enables  them  to  do  so  much 
[}.e  more  good.  To  him  that  has  the  ten  pounds  give  the  pound 
which  the  wicked  servnnt  hid  in  the  napkin;  for  to  him  that  has, 
and  uses  it  well,  more  shall  be  givrn,  Luke,  19,  24.  Thus  the  poor 
are  repaid,  the  charitable  are  encouraged,  and  God  is  glorified. 

9.  He  that  turneth  away  his  ear  from  hearing 
the  law,  even  his  prayer  fiall  be  abomination 


PROVERBS.  XXVIII. 


Miscellaneous  Maxims. 


Note,  1.  It  is  by  the  word  and  prayer  Ihat  our  communion  with 
God  is  kept  up.  God  speaks  to  us  by  his  law,  and  expects  we 
should  hear  him,  and  heed  him;  we  speak  to  him  bv  prayer,  to 
whicii  we  wait  for  an  answer  of  peace.  How  reverent  and  serious 
«honld  we  be,  whenever  we  are  hearing  from,  and  speaking  to, 
the  Lord  of  g\ory ! 

2.  If  Gods  word  be  not  regarded  by  us,  our  prayers  shall  not 
onlv  not  he  accepted  of  God,  but  ihey  shall  be  an  abomination 
\o  him;  not  only  our  sacrifices,  which  were  ceremonial  appoint- 
ments, hut  even  our  prayers,  which  are  moral  duties,  and  which, 
when  they  are  put  up  by  the  upright,  are  so  much  his  delight: 
see  Isa.  1.11,15.  The  sinner,  whose  prayers  God  is  thus  angry 
at,  is  one  who  wilfully  and  obstinately  refuses  to  obey  God's 
commandments,  who  will  not  so  much  as  give  them  the  hearing, 
but  causes  his  ear  to  decline  the  law,  and  refuses,  when  God 
calls;  God  will,  therefore,  justly  refuse  him  when  he  calls:  see 
Prov.1.24,28. 

10.  WIioso  causeth  the  righteous  to  go  astfay  in 
an  evil  way,  he  shall  fall  himself  info  his  own  pit: 
but  the  upright  shall  have  good  things  in  posses- 
sion. 

Here  is,  1.  The  doom  of  seducers,  who  attempt  to  draw  good 
people,  or  lliose  who  profess  to  be  such,  into  sin  and  mischief, 
who  would  take  a  pride  in  cavsing  the  righteous  to  go  astray  in  an 
evil  way,  in  drawing  them  into  a  snare,  that  they  may  insult  over 
them ;  they  shall  not  gain  their  point ;  it  is  impossible  to  deceive 
tile  elect,  but  they  shall /nW  themselves  into  their  on-n  pit ;  and, 
having  been  not  only  sinners,  but  tempters,  not  only  unrighteous, 
but  enemies  to  the  righteous,  their  condemnation  will  be  so  much 
the  greater,  Matth.23.14, 1-5. 

2.  The  happiness  of  the  sincere ;  they  shall  not  only  be  pre- 
served from  the  evil  way  which  the  wicked  would  decov  them 
into,  but  they  shall  have  good  things,  the  best  things,  in  possession, 
the  graces  and  comforts  of  God's  Spirit,  beside  what  they  have 
in  reversion. 

11.  The  rich  man  is  wise  in  his  own  conceit; 
but  the  poor  that  hath  understanding  searcheth 
liim  out. 

Note,  1.  Those  that  are  rich  are  apt  to  think  themselves  wise, 
because,  whatever  else  they  are  ignorant  of,  they  know  how  to 
get  and  save ;  and  they  that  are  purse-proud  expect  that  all  they 
say  should  be  regarded  as  an  oracle  and  a  law,  and  that  none 
should  dare  to  contradict  them,  but  every  sheaf  bow  to  their's; 
this  humour  is  fed  by  flatterers,  who,  because,  like  Jezebel's 
prophets,  they  are  fed  at  their  table,  cry  up  their  wisdom. 

2.  Those  that  are  poor  often  prove  themselves  wiser  than  they; 
A  poor  man,  who  has  taken  pains  to  get  wisdom,  having  no  other 
W'ay  (as  the  rich  man  has)  to  get  a  reputation,  he  searches  him 
out,  and  makes  it  to  appear  that  he  is  not  such  a  scholar,  nor 
such  a  politician,  as  he  is  taken  to  be.  See  how  variously  God 
dispenses  his  gifts;  to  some  he  gives  wealth,  to  others  wisdom, 
and  it  is  easy  to  say  whicli  of  these  is  the  best  gift,  which  we  should 
covet  ?nost  earnestly. 

12.  When  righteous  men  do  rejoice,  there  is 
fjreat  glory:  but  when  the  wicked  rise,  a  man  is 
hidden. 

Note,  1.  The  comfort  of  the  people  of  God  is  the  honour  of  the 
nation  in  which  they  live;  There  is  a  great  glory  dwelling  in  the 
land  when  the  righteous  do  rejoice,  when  they  have  their  liberty, 
the  free  exercise  of  their  religion,  and  are  not  persecuted  ;  when 
the  government  countenances  them,  and  speaks  comfortably  to 
them,  when  ihey  prosper  and  grow  rich,  and  much  more  when 
Ihev  arc  preferred  and  employed,  and  have  power  put  into  their 
hands. 

2.  The  :;t'v:ii;crn:eiit  of  the  wicked  is  the  eclipsing  of  Ihe  beauty 


of  a  nation  ;  When  the  wicked  rise,  and  get  head,  they  make  head 
against  all  that  is  sacred,  and  then  a  man  is  hidden,  a  good  man 
is  tlirust  into  obscurity,  is  necessitated  to  abscond  for  his  own 
safety:  corruptions  prevail  so  generally,  that,  as  in  Elijah's  time, 
there  seem  to  be  no  good  men  left,  the  wicked  loalk  so  thick  on 
every  side. 

13.  He  that  coverelh  his  sins  shall  not  prosper: 
but  whoso  confesseth  and  fofsaketh  them  shall 
have  mercy. 

Here  is,  1.  The  folly  of  indulging  sin,  of  palliatingand  excusing 
it,  denying  or  extenuating  it,  diminishing  it,  dissembling  it,  op 
throwing  the  blame  of  it  upon  others;  He  that  thus  covers  his  sim 
shall  not  prosper,  let  him  never  expect  it ;  he  shall  not  succeed  in 
his  endeavour  to  cover  his  sin,  for  it  will  be  discovered,  sooner  or 
later  ;  there  is  nothing  hid  lehich  shall  not  be  revealed,  a  bird  of 
the  air  shall  carry  the  voice,  murder  will  out,  and  so  will  other 
sins.  We.  shall  not  prosper,  he  shall  not  obtain  the  pardon  of  his 
sin,  nor  can  he  have  any  true  peace  of  conscience.  David  owns 
himself  to  have  been  in  a  constant  agitation  while  he  covered  his 
sins,  Ps.  32.  3,  4.  While  the  patient  conceals  his  distemper  he 
cannot  expect  a  cure. 

2.  The  benefit  of  parting  with  it,  both  by  a  penitent  confession, 
and  a  universal  reformation;  He  that  confesses  his  guilt  to  God, 
and  is  careful  not  to  return  to  sin  again,  shaW  find  mercy  with 
Go(?,  and  shall  have  the  comfort  of  it  in  his  own  bosom.  Hi* 
conscience  shall  be  eased,  and  his  ruin  prevented :  see  1  John,  1. 9. 
Jer.  3.12, 13.  When  we  set  sin  before  our  face,  (as  David,  My 
sin  is  ever  before  me,)  God  casts  it  behind  his  back. 

14.  Happy  is  the  man  that  feareth  alway:  but 
he  that  liardeneth  his  heart  shall  fall  into  mis- 
chief. 

Here  is,  1.  The  benefit  of  a  holv  caution.  It  sounds  strange, 
but  it  is  very  true;  Happy  is  the  man  that  feareth  alivay.  Most 
people  think  that  ihey  are  happy  who  never  fear ;  but  there  is  a 
tear  which  is  so  far  from  having  torment  in  it,  that  it  has  in  it  the 
Create.st  satisfaction.  Happy  is  the  man  who  aiwavs  keeps  up  in 
his  mind  a  holv  awe  and  reverence  of  God,  his  glnrv,  goodness, 
and  government,  who  is  always  afraid  of  offendins:  God,  and 
incurring  his  displeasure,  who  keeps  conscience  tender,  and  has 
p.  dread  of  the  a|ipearance  of  evil,  who  is  aiwavs  jealous  of  him- 
self, distrustful  of  his  own  sufficiency,  and  lives  in  expectation  of 
troubles  and  changes,  so  that,  whenever  they  come,  they  are  no 
surprise  to  him.  He  who  keeps  up  such  a  fear  as  this,  will  live  a 
life  of  faith  and  watchfulness,  and  therefore  happy  is  he,  blessed 
and  holv. 

2.  The  danger  of  a  sinful  presumption;  He  that  hardens  hit 
heart,  that  mocks  at  fear,  and  sets  God  and  hi.'i  judgments  at 
defiance,  and  receives  not  the  impressions  of  his  word  or  rod,  he 
shall  fall  into  mischief,  his  presumption  will  be  his  ruin,  and, 
whatever  sin  (which  is  the  greatest  mischief)  he  falls  into,  it  is 
owing  to  the  hardness  of  his  heart. 

15.  A.I  a  roaring  lion,  and  a  ranging  bear;  so  ta 
a  wicked  ruler  over  the  poor  people. 

It  is  written  indeed,  Thou  shall  not  speak  evil  of  the  ruler  oj 
thy  people;  but,  if  he  be  a  wicked  ruler,  that  oppresses  the  people, 
especially  the  poor  people,  robbing  them  of  the  little  they  have, 
and  making  a  prey  of  them,  whatever  we  may  call  him,  this 
scripture  calls  him  a  roaring  lion,  and  a  ranging  bear. 

1.  In  respect  of  his  character;  he  is  brutish,  barbarous,  and 
blood-thirstv,  he  is  rather  to  be  put  among  the  beasts  ol  prey,  the 
wildest  and  most  savage,  than  to  be  reckoned  of  that  noble  rank 
of  beings  whose  glory  is  reason  and  humanity. 

2.  In  respect  of  the  mischief  they  do  to  their  subjects;  they  at*. 
'.dreadful  as  the  roaring  /ion,  who  makes  the  forest  tremble;  Ihey 


PROVERBS.  XXVIII. 


Covetousnesp  censured. 


fere  devouring  as  a  hungrj-  hear,  and  the  more  necessitous  tliev 
are.  the  more  mischief  they  do,  and  the  more  greedy  of  gain  tliey 


IC.  The  prince  that  wanteth  Tinderstanding:  is 
also  a  ^reat  oppressor:  hut  he  that  hateth  covet- 
oiisness  shall  proloiig-  las  days. 

Two  things  are  here  intinmted  to  be  the  causes  of  the  nial- 
adiiiinisfration  of  princes; 

l.Tiie  love  of  money,  that  root  of  all  evil;  for  hating  covd- 
LVsncsx  here  stands  opposfd  to  oppression,  according  to  Moses's 
ciuivai-fer  of  p;ood  masristratcs,  men  fearing  God  and  hating  covet- 
oi'ivos,  (F-xod.18.21.)  not  only  not  being  covetous,  but  hitting 
it,  and  shaking  Iho  liiii.iis  ficitii  liolciinp;  of  bribes.  A  ruler  fliat  is 
cmciiiiis  will  ni'illicr  do  juslly  tmr  love  mercy,  but  the  people 
undr-r  him  shall  lie  bouebt  and  sold. 

2.  Want  of  consideration  ;  lie.  that  hates  covetovsness  shall  pro- 
I'lng  bis  govornniPiit  and  peare,  slinll  be  hapjiy  in  the  affections 
of  his  people,  and  the  Idessings  of  his  God.  It  is  as  mncli  the 
interest  as  the  duty  of  princes  to  rriiru  in  righteousness;  op- 
pressors therefore  and  tyrants  are  the  greatest  fools  in  the  world, 
ihev  uant  understanding,  llicv  do  not  consult  Iheir  own  honour, 
case,  and  safety,  but  sacrifice  all  to  their  andiition  of  an  absolute 
.•!r,d  arbitrary  power.  They  might  be  much  happier  in  the  hearts 
fif  Iheir  subjects,  than  in  their  necks  or  estates. 

17.  A  mail  that  doeth  violence  to  the  blood  of  any 
person  shall  flee  to  the  pit;  let  no  man  stay  him. 

This  agrees  with  that  ancient  law.  Whoso  sheddeth  man's  blood, 
1-1/  iiwn  shall  his  blood  be  shed,  (Gen.  9. 6.)  and  speaks, 

1.  The  doom  of  the  shedder  of  blood;  He  that  has  committed 
murder,  though  he  flies  for  his  life,  shall  be  continually  haunted 
with  terrors,  shall  himself  f/ee  to  the  pit,  betray  himself,  and 
torment  himself,  like  Cain,  who,  when  he  had  killed  his  brother, 
became  a  fugitive  and  a  vagabond,  and  trembled  continually. 

2.  The  duty  of  the  avenger  of  blood  ;  Whether  the  magistrate, 
or  the  next  of  kin,  or  whoever  ore  concerned  in  making  inquisition 
for  blood,  let  them  be  close  «nd  vigorous  in  the  prosecution,  and 
let  it  not  be  bought  off.  They  that  acquit  the  murderer,  or  do 
any  thing  to  help  him  off,  come  in  sharers  in  the  guilt  of  blood  ; 
nor  can  the  land  be  purged  from  blood  but  by  the  blood  of  him 
Ihat  shed  it.  Numb.  35.  33. 

18.  Whoso  walketh  uprightly  shall  be  saved  : 
but  he  that  is  perverse  m  his  waj's  shall  fall  at 
once. 

Note,  1.  Those  that  are  honest  are  always  safe.  He  that  acts 
with  sincerity,  that  speaks  as  he  thinks,  has  a  single  eye,  in  every 
thing,  to  the  glory  of  God  and  the  good  of  his  brethren,  that 
would  not,  for  a  world,  do  an  unjust  thing,  if  he  knew  it,  that  in 
all  manner  of  conversation  walks  uprightly,  he  slinll  be  saved 
hereafter.  We  find  a  glorious  company  of  those  in  }ihose  month 
was  found  no  guile,  Rev.  14. 5.  They  shall  be  safe  now.  Integrity 
and  upriffhlness  will  preserve  men,  will  give  them  a  holy  security 
in  the  worst  of  times;  for  it  will  preserve  their  comfort,  their 
reputation,  and  all  their  interests;  they  may  be  injured,  they 
cannot  be  hurt. 

2.  Those  that  are  false  and  dishonest  are  never  safe;  He  that 
is  perverse  in  his  n-aj/s,  Ihat  thinks  to  secure  himself  by  fraudulent 
practices,  by  dissimulation  and  treachery,  or  by  an  estate  ill-got, 
he  skull  fall,  nay,  he  shall  fall  at  once,  not  gradually,  and  with 
warning  given,  but  suddenly,  without  previous  notice,  for  he  is 
least  safe  when  he  is  most  secure.  He  falls  at  once,  and  so  has 
neither  time  to  guard  against  his  ruin,  nor  to  provide  for  it;  and, 
being  a  surprise  upon  him,  it  will  be  s.?  much  the  greater  terror  to 
dim. 

19.  He  that  tilleth  his  land  shall  h»w«  plenty  of 


bread  :    I)ut  he  that  followeth  after  vain  persons 
shall  have  poverty  enoiioli. 

Note,  1.  Those  lliat  aie  diligent  in  their  callings  take  the  way 
to  live  comfortably ;  He  Ihat  <(7/s /us  land,  and  tends  bis  shop, 
and  minds  bis  business,  wb;ilevcr  it  is,  he  shall  have  pUtnty  of 
bread,  of  Ibnt  which  is  neci'ssiry  f(ir  himself  and  bis  family,  and 
with  vhiili  he  may  be  cliarilable  to  the  poor;  he  shall  eat  the 
labour  of  his  hands. 

2.  Tiiosc  thai  are  idle,  and  careless,  and  company-keepers, 
though  they  indulge  themselves  in  living  (as  Ihev  think)  easily 
and  pleasantly,  they  take  the  way  to  live  miserably.  He  that  has 
land,  and  values  himself  upon  that,  but  does  not  lill  it,  neulects 
his  business,  will  not  take  pains,  \m\  folloxrs  after  vain  persons, 
drinkj  with  them,  joins  with  them  in  their  frolics  and  vain  sports, 
and  idles  away  bis  time  with  them,  he  shall  have  poverty  enough, 
shall  be  satiated  or  replenished  with  jioverty,  so  the  word  is;  he 
takes  those  courses  which  lead  so  directly  to  it,  that  he  seems  to 
court  it,  and  he  shall  have  iiis  fill  of  it. 

20.  A  faithful  man  shall  abound  with  blessings  : 
but  he  tiiat  maketli  haste  to  be  rich  shall  not  be 
innocent. 

Here,  1.  We  are  directed  in  llie  true  way  to  be  happy,  and  that 
is  to  be  holy  and  honest ;  He  that  is  faithful  to  God  and  man 
shall  be  blessed  of  the  Lord,  ami  he  shall  abound  uith  blessings  of 
the  upper  and  nether  sprin'js.  Men  sliidl  prai-;e  him,  and  pray  for 
him,  and  be  reafly  to  do  him  any  kindness.  He  shall  abound  in 
doing  good,  and  shall  himsplf  be  a  blessing  to  the  |)lace  where  he 
lives.  Usefiduess  shall  be  the  reward  of  faillifulness,  and  it  is  a 
good  reward. 

2.  W^e  are  cautioned  against  a  false  and  deceitful  way  to  happi- 
ness, and  that  is,  right  or  wrong,  raisincj  an  estate  sufldenlv.  Say 
not.  This  is  the  way  to  abound  nrilh  blessings;  for  he  that  mahe» 
haste  to  be  rich,  more  haste  than  good  speed,  he  shall  not  be 
innocent;  and  if  he  be  not,  he  shall  not  be  blessed  of  God,  but, 
rather,  bring  a  curse  upon  what  he  has;  noi",  if  he  be  U(  t  innocent, 
can  he  long  be  easy  to  himself;  he  shall  not  be  accounted  innocent 
by  Ids  neighbours,  but  shall  have  their  ill  will  and  ill  word.  He 
does  not  say  that  he  cannot  be  innocent,  but  there  is  all  the  pro- 
bability in  the  world  Ihat  be  will  not  prove  so;  He  that  hasteth 
uith  his  feet,  sinneth,  stumblelh,  falleth.  Sed  i/uce  reverentia 
leqnm,  quis  metns,  ant  pudor,  est  vnqvnm  properantis  avari? — ■ 
What  reverence  for  law,  uha  fear,  nhat  shmne,  teas  ever  indi- 
cated by  an  avaricious  man  hasting  to  be  rich? 

21.  To  have  respect  of  persons  is  not  good  :  for 
for  a  piece  of  bread  that  man  will  transgress. 

Note,  1.  It  is  a  fundamental  error  in  theadmiiustratinn  of  justice, 
and  that  w  hich  cannot  but  lead  men  to  almndauce  of  transgression, 
to  consider  the  parlies  concerned  more  than  the  merits  of  the 
cause,  so  as  to  favour  one  because  he  is  a  gentleman,  a  scholar, 
my  countryman,  my  old  acquaintance,  has  formerly  done  me  a 
kindness,  or  may  do  me  one,  or  is  if  my  party  and  persuasion; 
and  to  bear  hard  on  the  other  party,  because  he  is  a  stranger,  ? 
poor  man,  has  done  me  an  ill  turn,  is,  or  has  been,  my  rival,  or  i'( 
not  of  my  mind,  or  has  voted  asainst  me.  Judgment  is  perverte(\ 
when  any  consideration  of  this  kind  is  admitted  into  the  scale, 
any  thing  but  pure  right. 

2.  Those  that  are  partial  will  be  paltry,  those  that  have  once 
broken  through  the  bonds  of  eqidty,  lhoug;h,  at  firsi,  it  must  be 
some  great  bribe,  some  noble  present,  that  would  bias  them,  yet, 
when  thev  have  debauched  their  consciences,  they  will,  at  length, 
be  so  sordid,  Ihat  for  a  piece  of  bread  they  will  give  judgmeiil 
against  their  consciences;  they  will  rather  play  at  small  geme 
than  sit  out. 

22.  He  that  hasteth  to  be  rich  hath  an  evil  eye» 


PROVERBS.  XXVlll. 


Miscellaneous  Maxhiis. 


and  consideretli  not  tliat  poverty  shall  come  upon 
him. 

Here  asjain  Solomon  shews  the  sin  and  folly  of  those  thai  will  be 
rich;  they  are  resolved  that  they  will  be  so,  per  fas,  per  ne/as — 
rif/ht  or  tcrong ;  they  will  be  so  with  all  speed,  they  are  getting 
linstilv  an  estate. 

1.  They  have  no  comfort  in  it;  they  have  an  evil  eye,  they  are 
aUvays  grieving  at  those  that  have  more  than  they,  and  always 
pnidginf^-  their  necessary  exjienscs,  because  they  think  the  former 
keep  llieni  from  seemitir/  rich,  the  latter  from  being  so,  and 
bttueen  both  they  must  needs  be  perpetually  uneasy. 

2.  Thev  have  no  assurance  of  the  continuance  of  it,  and  yet 
lake  no  Ihougiit  to  provide  against  the  loss  of  it;  Poverty  shall 
viiiiie  vpon  them,  and  the  riches  which  they  made  wings  for,  that 
they  minht  fly  to  them,  will  make  themselves  wings  to  fly  from 
thcni;  but  ll.ev  are  secure  and  improvident,  and  do  not  consider 
this,  that  while  they  are  making  haste  in  be  rich,  they  are  really 
making  haste  to  be  poor,  else  they  would  not  trust  to  uncertain 
riches. 

2.3.  He  that  rebuketh  a  man,  afterwards  shall 
find  more  favour  than  he  that  flattereth  with  the 
tongue. 

Note,  1.  Flatterers  may  ple^ase  those  for  a  time,  who,  upon 
second  thoughts,  will  detest  and  despise  them.  If  ever  they  come 
to  be  convinced  of  the  evil  of  those  sinful  courses  they  were 
flattered  in,  and  to  be  ashamed  of  the  pride  and  vanity  which 
were  humoured  and  gratified  by  those  flatteries,  they  will  hate  the 
fawning  flatterers,  as  having  had  an  ill  design  upon  them,  and  the 
fulsome  flatteries,  as  having  had  an  ill  effect  upon  them,  and  being 
become  nauseous. 

2.  Reprovers  may  displease  those  at  first,  who  yet,  afterward, 
when  the  passion  is  over,  and  the  bitter  physic  begins  to  work 
well,  will  love  and  respect  them.  He  that  deals  faithfully  with 
his  friend,  in  telling  him  of  his  faults,  though  he  may  put  him 
into  some  heat  for  the  present,  and  perhaps  have  hard  words, 
instead  of  thanks,  for  his  pains,  yet,  afterward,  he  will  not  only 
have  the  comfort  in  his  own  bosom  of  having  done  his  duty,  but 
he  also,  whom  he  reproved,  will  acknowledge  that  it  was  a  kind- 
ness, will  conceive  an  opinion  of  his  wisdom  and  faithfulness, 
and  look  uj)on  him  as  fit  to  be  a  friend.  He  that  cries  out 
against  his  surgeon  for  hurting  him  when  he  is  searching  his 
wound,  will  yet  pay  him  well,  and  thank  him  too,  when  he  has 
cured  it. 

24.  Whoso  robbeth  his  father  or  his  mother,  and 
saith,  //  is  no  transgression;  the  same  is  the  com- 
panion of  a  destroyer. 

As  Christ  shews  the  absurdity  and  wickedness  of  those  children 
who  think  it  is  no  duty,  in  some  cases,  to  maintain  their  )iar('nts, 
(Matth.  15.  5.)  so  Solomon  here  shews  the  al)sur(li;>  and  wicked- 
ness of  those  who  think  it  is  no  sin  to  rob  their  parents,  either 
by  force  or  secretly,  by  wheedling  them  oy  threatening  them,  or 
by  wasting  what  they  have,  and  (which  is  no  belter  than  robbing 
them)  running  into  debt,  and  leaving  them  to  |)ay  it.     Now, 

1.  This  is  commonly  made  light  of  by  untoward  children  ;  they 
say,  "  //  is  no  Irnnsyression,  for  it  will  be  our  own  shortly,  our 
parents  c.tu  well  enough  spare  it  we  have  occasion  foi  it,  we 
cannot  live  as  gentlemen  upon  the  allowance  our  parents  give  us, 
it  is  too  strait  for  us."  With  such  excuses  as  these  they  endeavour 
to  shift  off  the  conviction.     But, 

2.  How  light  soever  an  ungoverned  youth  makes  of  it,  it  is 
really  a  very  great  sin;  he  that  does  it  is  the  companion  of  a 
destroyer;  no  better  than  a  robber  on  the  highway.  What 
wickedness  will  he  scruple  to  commit,  who  will  rob  his  own 
parents? 

25,  He  that  is  of  a  proud  heart  stirrelh  up  strife: 


but  he  that  putteth  his  trust  in  the  Lord  sliiill  be 
made  fat. 

Note,  1.  Those  make  themselves  lean,  and  continually  unquiet, 
that  are  haugiUy  and  quarrelsome,  for  they  are  opposed  to  those 
that  shall  be  made  fat;  He  that  is  of  a  proud  heart,  that  is 
conceited  of  himself,  and  looks  with  a  contempt  upon  all  about 
liini,  that  cannot  bear  either  competition  or  contradiction,  he  stirs 
lip  strife,  makes  mischief,  and  creates  disturbance  to  himself  and 
every  body  else. 

2.  Those  make  themselves  fat,  and  always  easy,  that  live  in  a 
contuiual  de|)endence  upon  God  and  his  grace;  He  who  puts  his 
trust  in  the  Lord,  who,  instead  of  struggling  for  himself,  commits 
his  cause  to  God,  he  shall  be  made  fat ;  he  saves  the  money  which 
others  spend  upon  their  pride  and  contentiousness,  he  enjoys 
himself,  and  has  abundant  satisfaction  in  his  God  ;  and  thus  his 
soul  dwells  at  ease,  and  he  is  most  likely  to  have  plenty  of  out- 
ward good  things.  None  live  so  easily,  so  pleasantly,  as  those 
who  live  by  faith. 

26.  He  that  trusteth  in  his  own  heart  is  a  fool: 
but  whoso  walketh  M'isely,  he  shall  be  delivered. 

Here  is,  1.  The  character  of  a  fool ;  he  trusts  to  his  own  heart, 
to  his  own  wisdom  and  counsels,  his  own  strength  and  sufficiency, 
his  own  merit  and  righteousness,  and  the  good  opinion  he  has  of 
himself;  he  that  does  so  is  a  fool,  for  he  trusts  to  that,  not  only 
which  is  deceitful  above  all  things,  (Jer.  17.9.)  but  which  has 
often  deceived  him.  This  implies,  that  it  is  the  character  of  a  wise 
man  (as  before,  v.  25.)  to  put  his  trust  in  the  Lord,  and  in  his 
power  and  promise,  and  to  follow  his  guidance,  Prov.  3.5,6. 

2.  The  comfort  of  a  wise  man;  He  that  icaUts  u-isrly,  that 
trusts  not  to  his  own  heart,  but  is  humble  and  self-diffident,  and 
goes  on  in  the  streng'h  of  the  Lord  God,  he  shall  be  delivered; 
when  the  fool,  that  trusts  in  his  own  heart,  shall  be  destroyed. 

27.  He  that  giveth  unto  the  poor  shall  not  lack; 
but  he  that  hideth  his  eyes  shall  have  many  a  curse. 

Here  is,  1.  A  promise  to  the  charitable;  He  that  gives  to  the 
poor  shall  himself  be  never  the  poorer  for  so  doing,  he  shall  not 
lack;  if  he  have  but  little,  and  so  be  in  danger  of  lacking,  let  him 
give  out  of  his  little,  and  that  will  prevent  it  from  coming  to 
nothing;  as  the  bounty  of  the  widow  of  Sarepta  to  Elijah,  for 
whom  she  made  a  little  cake  first,  when  what  she  had  was 
reduced  to  a  handful  of  meal.  If  he  have  much,  let  him  give 
much  out  of  it,  and  that  will  prevent  its  growing  less;  he  and  his 
shall  not  want  what  is  given  in  pious  charily.  What  we  gave  we 
have. 

2.  A  threatening  to  the  uncharitable;  He  that  hides  his  eyes, 
that  he  may  not  see  the  miseries  of  the  poor,  nor  read  their 
petitions,  lest  his  eye  should  affect  his  heart,  and  extort  some 
relief  from  him,  he  shall  have  many  a  curse,  both  from  God  and 
man,  and  neither  causeless,  and  therefore  they  shall  come.  Woeful 
is  the  condition  of  thai  man  who  has  the  word  of  God,  and  the 
prayers  of  the  poor,  against  him. 

28.  When  the  wicked  rise,  men  hide  themselves: 
but  when  they  perish,  the  righteous  increase. 

This  is  to  the  same  jiurporl  with  what  we  had,  v. 12. 

1.  When  bad  men  are  jjreferred,  that  which  is  good  is  clouded 
and  rim  down;  When  power  is  put  into  the  hands  of  the  wicked, 
men  hide  themselves,  wise  men  retire  into  privacy,  and  decline 
public  business,  not  caring  to  be  employed  under  ihem  ;  rich  men 
get  out  of  the  way,  for  fear  of  being  squeezed  for  w  hat  they  have ; 
and,  which  is  worst  of  all,  good  men  abscond,  despairing  to  do 
good,  and  fearing  to  be  persecuted  and  ill-treated. 

2.  When  bad  men  are  displaced,  degraded,  and  their  power 
taken  from  them,  Ihen  that  which  is  gojd  revives  again,  then 
the  righteous  increase;  for,  when  tlicu  perish,  good  men  will  be 


i 


PROVERBS.  XXVIII,  XXIX. 


Tlie  Praise  of  Justice. 


put  in  their  room,  who  will,  by  Iheir  example  and  interest, 
countenance  religion  and  rightcouBnuss.  It  is  well  with  a  land 
when  the  number  of  good  people  increases  in  it;  and  it  is 
therefore  the  policy  of  all  princes,  states,  and  potentates,  to 
encourage  (hem.  ajid  to  take  special  care  of  the  good  education  of 
youth. 

CHAP.  XXIX. 

1.  TTE.  tliat  being  often  reproved  liardenetli  /tis 
-l-i   neck,  shall   suddenly  be  destroyed,   and 
that  without  reuiedj'. 

ilere,  1.  The  obstinacy  of  many  wicked  people  in  a  wicked  way 
is  to  be  greatly  lamciiled.  They  are  often  reproved  by  parents 
and  friends,  by  magistral-.-s  and  ministers,  by  the  providence  of 
God,  and  by  their  own  consciences,  have  had  their  sins  set  in 
order  before  them,  and  fair  warning  given  them  of  the  consequences 
of  them,  but  all  in  vain,  they  liardcn  their  necks,  perhaps  they  fling 
away,  and  will  not  so  tiuich  as  give  the  reproof  a  patient  hearing; 
or,  if  they  do,  yet  they  go  on  in  the  sins  for  which  they  are  reproved, 
they  will  not  bow  their  necks  to  ihe  yoke,  but  are  children  of 
Belial,  they  refuse  reproof,  (c/i.  10.17.)  despise  it,  (c/j.5.  12.)  hate 
it,  c/i.  12.1. 

2.  The  issue  of  this  obstinacy  is  to  be  greatly  dreaded ;  Thev 
that  go  on  in  sin,  in  despite  of  admonition,  shall  be  destroyed; 
those  that  will  not  be  reformed  must  ex|)cct  to  be  ruined;  if  the 
rods  answer  not  the  end,  expect  the  axes;  they  shall  be  suddenly 
destroyed,  in  the  miiist  of  their  security,  and  without  remedy; 
they  have  sinned  against  the  preventmg  remedy,  and  therefore 
Jet  them  not  expect  any  recovering  remedy.  Hell  is  remediless 
destruction  ;  they  shall  be  destroyed,  and  no  healing,  so  the  word 
is.     Jf  God  wounds,  wiio  can  heal? 

2.  When  the  righteous  are  in  authority,  the 
people  rejoice:  but  when  the  wicked  beareth  rule, 
the  people  mourn. 

This  is  what  was  said  before,  cA.  28. 12,  28. 

1.  The  people  will  have  cause  to  rejoice,  or  mourn,  according 
as  their  rulers  arc  righteous,  or  wicked;  for  if  the  righteous  be  in 
authority,  sin  will  be  jiunished  and  restrained,  religion  and  virtue 
will  be  supported  and  kept  in  reputation;  but  if  ihe  wicked  gel 
power  in  their  hands,  wickedness  will  abound,  religion  and  re- 
ligious people  will  be  persecuted,  and  so  the  ends  of  government 
will  lie  perverted. 

2.  The  people  will  acluallv  rejoice,  or  mourn,  according  as  their 
rulers  are  righteous,  or  wicked.  Such  a  conviction  are  even  the 
coniinon  people  under  of  the  excellency  of  virtue  and  religion, 
that  they  will  rejoice  when  ihevsee  it  preferred  and  countenanced  ; 
and,  on  the  confrarv,  let  men  have  ever  so  much  honour  and 
power,  if  they  be  wicked  and  vicious,  and  use  it  ill,  thev  make 
themselves  conlemptitjle  and  base  before  all  the  people,  (as  those 
p.'iests,  Mai.  2. 9.)  and  subjects  will  think  themselves  miserable 
under  such  a  gDvernment. 

3.  Whoso  loveth  wisdotn  rejoiceth  his  father: 
but  he  that  keepeth  company  with  harlots  spend- 
eth  his  substance. 

Both  the  parts  of  this  verse  repeat  what  has  been  often  said, 
but,  on  comparing  them  together,  tile  sense  of  them  will  be 
enlarged  from  each  other. 

1.  Be  it  observed,  to  the  honour  of  a  virtuous  young  man,  that 
he  loves  wisdom,  he  is  a  philosopher,  (for  that  signifies  a  lover  of 
VJttdom,)  for  religion  is  the  best  philosophy;  he  avoids  bad 
company,  and  especially  the  company  of  lewd  women ;  hereby  he 
rejoices  his  parents,  and  has  the  satisfaction  of  being  a  comfort  to 
lliem,  and  increases  his  estate,  and  is  likely  to  live  comfortably. 

2.  Be  it  observed,  to  the  reproach  of  a  vicious  young  man,  that 
he  hates  wisdom,  he  keeps  company  with  scandalous  women,  who 
*ill  be  his  ruin,  both  in  soul  and  body;  he  grieves  his  parents, 


and,  like  the  prodigal  son,  devours  their  living  with  harlots. 
Nothing  will  beggar  men  sooner  than  the  lu.sts  of  uncleanness; 
and  the  best  preservative  from  those  ruinous  lusts  is  wisdom. 

4.  The  king  by  judgment  establi.sheth  the  land* 
but  he  that  receiveth  gilts  overthroweth  it. 

Here  is,  1.  The  happiness  of  a  people  under  a  good  govern- 
ment. The  care  and  business  of  a  prince  should  be  to  establish 
the  land,  to  maintain  its  fundamental  laws,  to  settle  the  minds  oi 
his  subjects,  and  make  them  easy,  to  secure  their  liberties  and 
properties  from  hostilities,  and  for  posterity,  and  to  set  in  order 
the  things  that  are  wanting;  this  he  must  do  by  judgment,  by  wise 
counsels,  and  by  the  steady  administration  of  justice,  without 
respect  of  persons,  which  will  have  these  good  effects. 

2.  The  n)isery  of  a  people  nnder  a  bad  government;  A  man  oj 
oblations,  (so  it  is  in  the  margin,)  overthrows  the  land;  a  man 
that  is  either  sacrilegious  or  superstitious,  or  that  invades  tlic 
priest's  office,  as  Saul  and  Uzziah;  or  a  man  that  aims  at  nothing 
but  getting  money,  and  will,  for  a  good  bribe,  connive  at  the  most 
guilty,  and,  in  hope  of  one,  persecute  the  innocent;  such  governors 
as  these  will  ruin  a  country. 

5.  A  man  that  flattereth  his  neighbour  spread eth 
a  net  for  his  feet. 

Those  may  be  said  to  flatter  their  neighbours,  who  commend 
and  applaud  that  good  in  them,  (the  good  they  do,  or  the  good 
they  have,)  which  really  either  is  not,  or  is  not  such  as  they 
represent  it,  and  who  profess  that  esteem  and  that  affection  for 
them,  which  really  they  have  not ;  these  spread  a  net  for  iheir 
feet. 

1.  For  their  neighbours'  feet,  whom  they  flatter ;  they  have  an 
ill  design  in  it,  they  would  not  speak  thus  fair,  but  that  they  hope 
to  make  an  advantage  of  them;  and  it  is  therefore  wisdom  to 
suspect  those  who  flatter  us,  that  they  are  secretly  laying  a  snare 
for  us,  and  to  stand  on  our  guard  accordingly.  Or  it  has  an  ill 
effect  on  those  who  are  flattered;  it  puffs  them  up  with  pride,  and 
makes  them  conceited  and  confident  of  themselves,  and  so  proves 
a  net  that  entangles  them  in  sin. 

2.  For  their  own  feet ;  so  some  understand  it.  He  that  flatters 
others,  in  expectation  that  they  will  return  his  compliments,  and 
flatter  him,  does  but  make  himself  ridiculous  and  odious  even  to 
those  he  flatters. 

6.  In  the  transgression  of  an  evil  man  there  is  a 
snare:  but  the  righteous  doth  sing  and  rejoice. 

Here  is,  1.  The  peril  of  a  sinful  way;  there  is  not  only  a  punish- 
ment at  the  end  of  it,  but  a  snare  in  it;  one  sin  is  a  temptation  to 
another,  and  there  are  troubles  which,  as  a  snare,  come  suddenly 
upon  evil  men  in  the  midst  of  their  transgressions;  nay,  their 
transgression  itself  often  involves  them  in  vexations,  their  sin  is 
their  punishment,  and  they  are  holden  in  the  cords  of  their  own 
iniquity,  ch.  5. 22. 

2.  The  pleasantness  of  the  way  of  holiness.  The  snare  that  is 
in  the  transgression  of  evil  men  spoils  all  their  mirth,  but  righteous 
men  are  kept  from  those  snares,  or  delivered  out  of  them  ;  they 
walk  at  liberty,  walk  in  safety,  and  therefore  ihey  sing  ajid  rejoice ; 
they  that  make  God  their  chief  Joy,  have  him  for  their  exceeding 
Joy,  and  it  is  their  own  fault  if  they  do  not  rejoice  evermore.  If 
there  be  any  true  joy  on  this  side  heaven,  doubtless  they  have  it 
whose  conversation  is  in  heavew. 

7.  The  righteous  considereth  the  cause  of  the 
poor:  but  the  wicked  regardeth  not  to  know  it. 

It  is  pity  but  that  every  one  who  sues  sub  forma  pauperis — as  a 
pauper,  should  have  an  honest  cause,  (they  are  of  all  others 
inexcusable,  if  they  have  not,)  because  the  scripture  has  so  well 
provided  that  it  should  have  a  fair  hearing,  and  tiiat  the  jndse 
himself  should  be  of  counsel,  as  for  the  prisoner,  so  for  the 
pauper. 

1.  It  is  here  made  the  character  of  a  righteous  judge,  that  he 


PliOVERBS,  AXIX. 


Miscellaneous  Maxims. 


tonnders  the  cause  oj  the  poor ;  il  is  eyery  man's  duty  to  consider  I 
the  poor,  (Ps.  41.1.)  but  the  judgmrnt  of  the  poor  is  to  be  coii-|i 
siiiert'd  bv  those  that  sit  in  judgment ;  they  must  lake  as  much 
jains  to  find  out  the  right  in  a  pocr  mriu's  cause,  as  in  a  ricli 
man's.  Sense  of  justice  must  make  both  judge  and  advocate  as 
solicitous  and  industrious  in  llie  poor  man's  cause,  as  if  they  hoped 
for  llie  ureatest  advantage. 

2.  It  is  made  the  character  of  a  wicked  man,  that  because  it  is 
a  poor  man's  cause,  which  tliere  is  nothing  to  be  got  by,  he r<jrar(/s 
110/  to  kiw.r  it,  in  tlie  true  state  of  it,  for  he  cares  not  which  way 
il  goee,  right  or  wrong.     See  Job,  29.16. 

0.  Scornful  men  l)riii'i'  ;i  city  into  a  snare:  IjuI 
^vise  men  ttirn  away  winlls. 

See  iiere,  1.  Who  are  the  men  that  are  dangerous  to  the  public, 
sconij'iil  men ;  when  such  are  employed  in  the  business  of  tlit 
slate,  they  ilo  things  with  precipitation,  because  they  scorn  lo 
deliberateli  and  will  not  take  time  for  consideration  and  consulta- 
tion; they  do  things  illegal  and  unjustifiable,  because  they  scorn 
to  be  liampered  by  laws  and  constitutions;  break  their  faith, 
because  they  scorn  to  be  bound  by  their  word  ;  provoke  the  peojjle, 
because  they  scorn  to  please  them;  thus  they  Ijrinff  a  city  ifilo  a 
snare  by  their  ill  conduct,  or,  as  the  margin  reads  it,  they  set  a 
city  on  fire,  they  sow  discord  among  the  citizens,  and  run  them 
into  confusion.  Those  are  scornful  men  that  mock  at  religion,  the 
oliligations  of  conscience,  the  fears  of  another  world,  and  every 
tiling  that  is  sacred  and  serious ;  such  men  are  the  plagues  of  their 
generation,  they  bring  God's  judgments  upon  a  land,  set  men 
together  by  the  ears,  and  so  bring  all  to  confusion. 

2.  Who  are  the  men  that  are  the  blessings  of  a  land ;  the  tcise 
men,  who,  by  promoting  religion,  which  is  true  wisdom,  turn 
away  the  urath  of  God,  and  who,  by  prudent  counsels,  reconcile 
contending  parlies,  and  prevent  the  mischievous  consequences  of 
divisions.  Proud  and  foolish  men  kindle  the  fires  which  wise  and 
good  men  must  extinguish. 

9.  //a  wise  man  contendeth  with  a  foolish  man, 
whether  he  rage  or  laugh,  tliere  is  no  rest. 

A  wise  man  is  here  advised  not  to  set  his  wit  to  a  fool's,  not  to 
dispute  with  him,  or,  by  contending  with  him,  to  think  either  of 
fasteuing  reason  upon  him,  or  gaining  right  from  him;  If  a  wise 
man  contend  with  a  wise  man,  he  may  hope  to  be  understood, 
and,  as  far  as  he  has  reason  and  equity  on  his  side,  to  carry  his 
point,  at  least,  to  bring  the  controversy  to  a  head,  and  make  i( 
issue  amicably;  but  if  he  contend  ivith  a  foolish  man,  there  is  no 
rest:  he  will  see  no  end  of  it,  nor  will  he  have  any  satisfaction  in 
it,  but  must  expect  to  be  always  uneasy. 

1.  Whether  the  foolish  man  he  contends  with,  raffc  or  laiir/k, 
whether  lie  take  angrily  or  scornfully,  what  is  said  to  him,  whether 
he  rail  at  it  or  mock  at  il,  one  of  the  two  he  will  do,  and  so  there 
will  be  no  rest.  However  it  is  given,  ii  will  be  ill-taken,  and  the 
wisest  man  must  expect  to  be  either  scolded  or  ridiculed,  if  he 
contend  with  a  fnol.  He  that  fights  with  a  dungh'ill,  whether  he 
be  c.in(|ueror  or  conquered,  is  sure  to  be  defiled. 

2.  Whether  the  wise  man  himself  rage  or  laugh,  whether  he  take 
the  serious  or  the  jocular  wav  of  dealing  with  the  fool,  whether 
he  be  severe  or  pleasant  with  him,  whether  he  come  with  a  rod  or 
with  the  spirit  of  meekness,  (1  Cor. 4. 2 1.)  it  is  all  alike,  no  good 
l&  done.  We  have  piped  vnto  yon,  and  ye  have  not  danced, 
mourned  unto  you,  and  ye  have  not  lamented. 

10.  The  blood-thirsty  hat«  the  upright:  but  the 
just  seek  his  soul. 

Note,!.  Bad  men  hate  their  best  friends;  Tlie blood-thirsty,  s\\ 
the  seed  of  the  old  serpent,  who  was  a  murderer  from  the  begin- 
ning, and  inherit  his  enmity  against  the  seed  of  the  woman,  they 
hate  the  upright,  they  seek  the  ruin  of  good  men,  because  they 
condemn  the  wicked  world,  and  witness  aeainst  it.  Christ  told 
his  disciples  that  they  should  be  haled  of  all  men.  Bloody  men  do 
especially  hate  vjrright  magistrates,  who  would  restraii*  *orm  ij 


them,  and  put  the  laws  in  execution  against  them,  and  so  realty 
do  them  a  kindness. 

2.  Good  men  love  their  worst  enemies:  The  just,  whom  the 
bloody  men  hate,  seek  their  soul,  pray  for  tlieir  conversion,  and 
would  gladly  do  any  thing  for  their  salvation.  This  Christ  taught 
us.  Father  forgive  them.  The  just  seek  his  soul,  the  soul  of  the 
upright,  whom  the  bloody  hate,  so  it  is  commonly  understood; 
seek  to  protect  it  from  violence,  and  save  it  from,  or  avenge  it  at, 
the  hands  of  the  blood-thirsty. 

1  1.  A  fool  uttereth  all  his  mind:  but  a  wise 
man  keepeth  it  in  till  afterwards. 

Note,  1.  It  is  a  piece  of  weakness  to  be  very  open ;  He  is  a  fool 
who  utters  all  his  mind,  who  tells  every  thing  he  knows,  and  has 
in  his  mouth  instantly  whatever  he  has  in  his  thoughts,  and  can 
keep  no  counsel  ;  who,  whatever  is  started  in  discourse,  shoots  his 
bolt;  who,  when  he  is  provoked,  will  say  any  thing  that  comes 
uppermost,  whoever  is  reflected  upon  by  it;  who,  when  he  is  to 
speak  of  any  business,  will  say  all  he  thinks,  and  yet  never  thinks 
he  says  enough,  whether  choice  or  refuse,  corn  or  chaff,  pertinent 
or  impertinent,  you  shall  have  it  all. 

2.  It  is  a  piece  of  wisdom  to  be  upon  the  reserve;  A  ivise  man 
will  not  litter  all  his  mind  at  once,  but  will  take  time  for  a  second 
Ihoiiijht,  or  reserve  the  present  thought  for  a  fitter  time,  when  it 
will  be  more  pertinent,  and  likely  to  answer  his  intention ;  will  not 
deliver  himself  in  a  continued  speech,  or  starched  discourse,  but 
with  pauses,  that  he  may  hear  what  is  to  be  objected,  and  answer 
it.  Non  minus  interdum  oraloriuni  est  tacere  quam  dicere — Tru« 
oratory  requires  an  occasional  pause.  Plin.  Ep.  7.  6. 

12.  If  a  ruler  hearken  to  lies,  all  his  servants  are 
wicked. 

Note,  1.  It  is  a  great  sin  in  any,  especially  in  rulers,  to  hearken 
to  lies;  for  thereby  they  not  only  give  a  wrong  judgment  them- 
selves of  persons  and  things,  according  to  the  lies  they  give  credit 
lo,  but  they  encourage  others  to  give  them  wrong  informations. 
Lies  will  be  told  to  those  that  will  hearken  to  them  ;  but  the 
receiver,  in  this  case,  is  as  bad  as  the  thief. 

2.  Those  that  do  so  will  have  all  their  servants  wicked ;  all  their 
servants  will  appear  wicked,  for  they  will  have  lies  told  of  them  ; 
and  they  will  be  wicked,  for  they  will  tell  lies  lo  them.  All  that 
have  their  ear  will  fill  their  car  with  slanders,  and  false  characters 
and  representations;  and  so,  if  princes,  as  well  as  people,  will  \>:; 
deceived,  they  shall  be  deceived,  and,  instead  of  devolving  the 
guilt  of  their  own  false  judgments  upon  their  servants  that  mis- 
informed them,  they  must  share  in  their  servants'  guilt,  and  on  them 
will  much  of  the  blame  lie  for  encouraging  such  misinformations, 
and  giving  countenance  and  ear  to  them. 

13.  The  poor  and  the  deceitful  man  meet  toge- 
ther: the  Lord  hghteneth  both  their  eyes. 

This  shews  how  wisely  the  great  God  serves  the  designs  of  his 
providence,  by  persons  of  very  different  tempers,  capacities,  and 
conditions  in  the  world ;  even, 

1.  By  those  that  are  contrary  the  one  lo  the  other.  Some  are 
poor,  and  forced  lo  borrow,  others  are  rich,  have  a  great  deal  of 
the  mammon  of  unrighteousness,  (deceitful  riches  they  are  called,) 
and  they  are  creditors,  or  ustirers,  as  it  is  in  the  margin.  Some 
are  poor,  and  honest,  and  laborious,  others  rich,  slothful,  and 
deceitful;  they  meet  together  in  the  business  of  this  world,  and 
have  dealings  with  one  another,  and  the  Lord  enlightens  their  eyes, 
he  causes  his  sun  lo  shine  upon  both,  and  gives  them  both  the 
comforts  of  this  life ;  to  some  of  both  sorts  he  gives  his  grace  ;  he 
enlightens  the  eyes  of  the  poor,  by  giving  them  patience,  and  of 
the  deceitful,  by  giving  them  repentance,  as  Zaccheus. 

2.  By  those  llial  we  think  could  best  be  spared.  The  poor  and 
the  deceitful  v/e  are  ready  to  look  upon  as  blemishes  of  Providence, 
but  God  makes  even  thein  to  display  the  beauty  of  Providence;  h- 
has  wise  end*  "      asilv  in  Je:i\ing  the  poor  always  with  us,  but  i 


i 


PIIOVEKCS,  XXIX. 


Parental  Discipline. 


peniiiUiii'j;    the   deceived   and   the  deceiver,    for    Litil   are  his, 
(Job,  12, 10.)  and  turn  lo  liis  piaise. 

14.  Tlie  king  tiiat  faitlifnliy  judgetli  the  poor, 
liis  linone  shall  be  estahlished  for  ever. 

Here  is,  1.  Tlie  duly  of  magistrates,  and  that  is,  to  judge 
failiifidlv  between  man  and  man,  and  to  dcterinine  all  causes 
broiislit  liefore  tliem,  according  to  truth  and  e(|iutv;  jiarticularlv 
to  taiie  care  of  the  poor ;  not  to  countenance  llieni  in  an  unjust 
cause,  for  the  sake  of  tiieir  poverty,  (Exod.23.  ;J.)  but  to  see  that 
their  poverty  do  not  turn  to  their  prejudice,  if  they  have  a  just 
cause.  The  rich  will  look  to  themselves,  but  the  poor  and  needy 
the  i)rince  must  defend,  (Ps.  82.  3.)  and  plead  for,  Prov.  31.  9. 

2.  The  happiness  of  those  magistrates  lliat  do  their  duty;  their 
throne  of  honour,  their  tribunal  of  judgment,  shall  be  established 
for  ever.  This  will  secure  to  them  (lie  favour  of  God,  and 
strengthen  their  interest  in  the  affections  of  their  people,  both 
which  will  be  the  establishment  of  their  power,  and  help  to 
transmit  it  to  posterity,  and  perpetuate  it  in  the  family. 

15.  The  rod  and  reproof  give  wisdom:  but  a 
child  left  to  himse// hrmii;elh  his  mother  to  shame. 

Parents,  in  educating  their  children,  must  consider, 

1.  The  benefit  of  due  correction.  They  must  not  only  tell  their 
children  what  is  good  and  evil,  but  they  must  chide  them,  and 
correct  them  too,  if  need  be,  when  they  either  neglect  that  which 
is  good,  or  do  that  which  is  evil.  If  a  je/jj'oo/"  will  serve  without 
i/te  rod,  it  is  well,  but  tlie  rod  n)ust  never  be  used  without  a  rational 
and  grave  rrpronf;  and  then,  though  it  may  be  a  present  un- 
easiness both  to  the  father  and  to  the  child,  yet  it  will  give  n-isdoni. 
Vi'xatio  dat  intcllcctum — Vexation  sharpens  the  intellect.  The 
child  \ull  take  warning,  and  so  will  get  tvisdom. 

2.  The  mischief  of  undue  indulgence  ;  A  child  that  is  not 
restrained  or  reproved,  but  is  left  to  himself,  as  Adonijah  was,  to 
J'lllow  his  own  inclinations,  he  may  do  well  if  he  will,  but  if  he  take 
lo  ill  courses,  nobody  will  hinder  him,  it  is  a  thousand  to  one  but 
lie  proves  a  dissrace  to  his  family,  and  brings  his  mother,  who 
fondled  him,  mid  humoured  him  in  his  licentiousness,  to  shame, 
lo  poverty,  to  reproach,  and  perhaps  will  himself  be  abusive  lo  her, 
end  give  her  ill  language. 

16.  ^Vilen  the  wicked  are  multiplied,  transgres- 
sion increaseth  :  but  the  righteous  siiall  see theirfall. 

Note,  1.  The  more  sinners  there  are,  the  more  sin  there  is; 
When  the  ivirkrd,  being  countenanced  by  authority,  grow  nume- 
rous, and  walk  on  everv  side,  no  marvel  if  trunsgressinn  increases, 
;s  a  plague  in  the  country  is  said  to  increase,  when  still  more  and 
more  are  infected  willi  it.  Transgression  grows  more  impudent 
and  bold,  more  imperious  and  threatening,  when  lliere  are  many 
to  keep  it  in  countenance.  In  the  old  world,  when  men  began 
to  multiply,  they  began  to  degenerate,  and  corrupt  lliemselves 
and  one  another. 

2.  The  more  sin  there  is,  the  nearer  is  the  ruin  threatened.  Let 
not  the  righteous  have  their  faith  and  hope  shocked  by  the  increase 
of  sin  and  sinners;  let  them  not  say  that  they  have  cleansed  Ihrir 
hands  in  vain,  or  that  God  has  forsahen  the  earth,  but  wait  with 
patience;  the  transgressors  shall  fall,  the  measure  of  their  iniquity 
will  be  full,  and  then  they  shall  fall  from  llieir  dignity  and  pouer, 
and  fall  into  disgrace  and  destruction,  and  the  righteous  shall  have  ! 
the  satisfaction  of  seeing  thcii  fall,  (Ps.  37.  34.)  perhaps  in  this 
world,  at  furthest,  in  the  judgment  of  the  great  day,  when  the  fall  j 
of  God's  implacable  enemies  will  be  the  joy  and  triumph  of  glori- 
fied sair.ts.     See  Isa.  6G.  24.   Gen. 10.  28. 

17.  Correct  thy  son,  and  he  shall  give  thee  rest; 
yea,  he  shall  give  delight  unto  thy  soul. 

Note,  1.  It  is  a  very  happy  tiling  when  children  |irove  the 
eomfort  of  their  parents;  good  children  are  so;  Ibcy  <;iic  them 
rc$t,  make  them  easy,  and  free  from  the  many  cares  they  have  had 
concerning  them;  yea,  they  give  delight  nnto  their  sonis.  It  isa 
pleasure  to  parents,  which  none  kanw  but   Ibcsr  llat  aro  I;Ksscd 


with  it,  lo  see  the  happy  fruit  of  the  good  education  ihey  have 
given  their  children,  and  to  have  a  prospect  of  llieir  well-doing  fof 
both  worlds;  it  gives  dcliuht  proportionable  to  llie  many  thou^-hU 
of  heart  that  have  been  coiuerniug  them. 

2.  In  order  to  this,  cliildren  must  be  trained  up  under  a  strict 
discipline,  and  not  suffered  to  do  what  they  «ill,  and  to  go  with- 
out rebuke  when  they  do  amiss.  The  foolishness  bound  up  in 
their  hearts  must  by  correction  be  driven  out,  when  they  arc 
young,  or  it  will  break  out,  to  their  own  and  their  parents'  shanie, 
when  ihey  are  grown  up. 

18.  AVhcre  there  is  no  vision,  the  people  perish: 
but  he  that  keepeth  tlie  law,  happy  is  he. 

See  here,  1.  The  misery  of  the  people  that  want  a  spilled 
ministry;  Where  there  is  no  vision,  no  prophet  to  expound  the 
law,  no  priest  or  Lcvile  to  teach  the  good  knowledge  of  the  Lord, 
no  means  of  grace,  the  word  of  the  Lord  is  scarce,  there  is  no 
open  vision:  (1  Sam.  3. 1.)  where  it  is  so,  the  people  perish;  the 
word  has  many  significations,  any  of  which  will  apply  here; 
(1.)  The  people  arc  madenahed,  stripped  of  their  ornaments,  and 
so  exposed  to  shame;  stripped  of  tlu-ir  armour,  and  so  exjioscd 
to  danger.  How  bare  does  a  place  look,  without  Bibles  and  minis- 
ters, and  what  an  easy  prey  is  it  to  the  enemy  of  souls!  (2.)  The 
people  rebel,  not  only  against  God,  but  against  their  prince  ;  good 
preaching  would  make  people  good  subjects,  but,  for  want  of  if, 
Ihey  are  turbulent  and  factious,  and  despise  dominions,  because 
they  know  no  better.  (3.)  The  people  are  idle,  or  they  play,  an 
the  scholars  are  apt  to  do  when  the  master  is  abtent;  they  do 
nothing  to  any  good  purpose,  but  stand  all  the  day  idle,  and 
sporting  in  the  market-place,  for  want  of  instruction  what  lo  do, 
and  how  lo  do  it.  (4.)  They  are  scattered  as  sheep  having  no 
shepherd,  for  want  of  the  masters  of  assemblies  to  call  them  and 
keep  them  together,  Mark,  6.  34.  They  are  scattered  from  God 
and  their  duly  by  apostacies,  from  one  another  bv  divisions;  God 
is  provoked  to  scatter  iheni  by  his  judgments,  2  Chron.  15.  3,  5. 
(5.)  They  perish;  they  are  destroyed  for  lack  of  knowlodge, 
Hos.  4.  G.  See  what  reason  we  have  to  be  thankful  to  God  for 
the  plenty  of  open  vision  which  we  enjoy  ! 

2.  The  felicity  of  a  people  that  have  not  only  a  settled,  but  » 
successful,  ministry  among  them  ;  the  people  that  hear  and  keep 
/Ae /aijj,  among  whom  religion  is  uppermost;  happy  &te  such  ft 
people,  and  every  particular  person  among  them.  It  is  not 
having  the  law,  but  obeying  it,  and  living  up  to  it,  that  will 
entitle  us  to  blessedness. 

19.  A  servant  will  not  be  corrected  by  words. 
for  though  he  understand,  he  will  not  answer. 

Here  is  the  descri])tion  of  an  unprofitable,  slothful,  wicked, 
servant;  a  slave  that  serves  not  from  conscience,  or  love,  but 
purely  from  fear.  Let  those  that  have  such  servants  put  on 
patience  to  bear  the  vexation,  and  not  distuib  themselves  at  it. 
See  their  character. 

1.  No  rational  words  will  work  upon  them;  they  U!i7/  not  be 
corrected  am]  reformed,  not  brought  to  llieir  business,  nor  cured  of 
their  idleness  and  la.'^iness,  by  fair  means,  no,  nor  by  foul  words; 
even  the  most  gentle  master  will  be  forced  to  use  severity  with 
Ihem  ;   no  re<ison  will  serve  Iheir  turn,  for  they  are  unreasonable. 

2.  No  rational  tvortls  will  be  got  from  them ;  they  are  dogged 
and  sullen;  and  though  they  vnderstand  the  questions  you  ask 
Ihem,  ihey  uill  not  give  you  an  ansiver;  though  you  make  it 
ever  so  jilain  to  them,  what  you  expect  from  them,  they  will  not 
promise  you  to  mend  what  is  amiss,  or  to  mind  their  business. 
See  the  folly  of  those  servants  whose  mouth  by  their  silence  calls 
for  strokes:  they  migh.t  be  coirected  by  words,  and  save  blows, 
but  they  will  not. 

20.  Seest  thou  a  man  t/iat  is  hasty  in  his  words? 
There  is  more  hope  of  a  fool  than  of  him. 

Solomon  here  shews  that  there  is  little  hope  of  hringing  a  l 
ti)  wibdom  that  is  hasty,  either, 


PROVERB  5;  XXIX. 


Miscellaneous  Maxims. 


1.  Through  rashness  and  iiiconsideration ;  Seest  thou  a  man  that 
ithasti/  in  his  maitrrs, ihiith  of  a  light,  desultory,  wit,  lliat  seems  to 
take  a  thinjc  qiiiili,  but  takes  it  l)y  the  halves,  gallops  over  a  book 
or  science,  but  takes  no  time  to  digest  il,  no  time  to  pause  or  muse 
upon  a  business?  There  is  more  hope  of  making  a  seliolar,  and  a 
wise  man,  of  one  that  is  dull  and  heavy,  and  slow  in  his  studies, 
than  of  one  that  has  such  a  mercurial  genius,  and  cannot  fix. 

2.  Through  pride  and  conceitedness;  Seest  thou  a  man  that  is 
forv\ard  to  speak  to  every  matter  that  is  started,  and  affects  to 
speak  first  to  it,  to  open  it,  and  speak  last  to  it,  to  give  judgment 
upon  it,  as  if  he  were  an  oracle  ?  There  is  more  hope  of  a  modest 
fool,  who  is  sensible  of  his  folly,  than  of  such  a  self-conceited  one. 

21.  He  that  delicately  bringeth  up  his  servant 
from  a  child  shall  have  him  become  /us  son  at  the 
Ienu:th. 

Note,  1.  It  is  an  imprudent  thing  in  a  master  to  be  too  fond  of  a 
servant,  to  advance  him  too  fast,  and  admit  him  to  be  too  familiar 
with  him;  to  suffer  him  to  be  over-nice  and  curious  in  lis  diet, 
and  clothing,  and  lodging,  and  so  to  bring  him  up  delicalelv,  because 
he  is  a  favourite,  and  an  agreeable  servant ;  it  slioidd  be  remem- 
bered that  he  is  a  servant,  and,  by  being  thus  indulged,  will  be 
spoiled  for  any  other  place.     Servants  must  enduie  hardness. 

2.  It  is  an"  ungrateful  thing  in  a  servant,  but  wliat  is  very 
common,  to  behave  himself  insolently,  because  lie  has  been  uaed 
tenderly.  The  humble  prodigal  thinks  himself  unworthy  to  be 
ca//e(/ a  son,  and  is  content  to  be  a  servant;  the  pampered  slave 
thinks  himself  too  good  to  be  called  a  servant,  and  will  be  a  son  at 
the  length,  will  take  his  ease  and  liberty,  will  be  on  a  par  with  his 
master,  and  perhaps  pretend  to  the  inheritance.  Let  maaters  (//t'c 
their  servants  that  which  is  equal  and  fit  for  them,  and  neillicr 
more  nor  less.  This  is  very  applicable  to  the  body,  which  is  a 
servant  to  the  soul ;  those  tliat  delicalrli/  bring  up  tlie  body,  that 
humour  it,  and  are  over-lender  of  it,  will  find  Ihat  at  length  it  will 
forget  its  place,  and  become  a  son,  a  master,  a  perfect  tyrant. 

22.  All  angry  man  stirretli  up  strife,  and  a 
furious  man  aboundeth  in  transgression. 

See  here  the  mischief  that  flows  from  an  angry,  passionate, 
furious,  disposition. 

1.  It  makes  men  provoking  to  one  another;  An  angry  man  stirs 
up  strife,  is  troublesome  and  quarrelsome  in  the  family  and  in  the 
neighbourhood,  blows  the  coals,  and  even  forces  those  to  fall  out 
with  him  that  would  live  peaceably  and  quietly  by  him. 

2.  It  makes  men  provoking  to  God  ;  A  furious  man,  who  is 
wedded  to  his  humours  and  passions,  cannot  but  abound  in 
transgressions;  that  is  a  sin  which  is  the  cause  of  many  sins; 
it  not  only  hinders  men  from  calling  upon  God's  name,  but  it 
occasions  their  swearing  and  cursing,  and  profaning  God's  nanir:. 

23.  A  man's  pride  shall  bring  hiiTi  low:  but 
honour  shall  upliold  the  humble  in  spirit. 

This  agrees  with  what  Christ  said  more  than  once, 

1.  That  those  who  exalt  themeelves  shall  be  abased.  They 
that  think  to  gain  respect  by  lifting  up  themselves  above  their 
rank,  by  looking  high,  talking  big,  appearing  fine,  and  applauding 
themselves,  will,  on  the  contrary,  expose  themselves  to  contempt, 
lose  their  rei)ntation,  and  provoke  God  by  humbling  providences 
to  bring  them  down  and  lay  them  low. 

2.  That  those  who  humble  ihemselces  shall  be  exalted,  and  shall 
be  established  in  their  dignity;  Honour  shall  uphold  the  humble 
in  spirit;  their  humilily  is  their  honour,  and  that  shall  make  them 
truly  and  safely  great,  and  recommend  them  to  the  esteem  of  all 
that  are  wise  and  good. 

24.  Whoso  is  partner  with  a  thief  hateth  his  own 
soul:   he  heareth  cursing,  and  bewrayeth  it  nol. 

See  here  what  sin  and  ruin  they  involve  themselves  in,  who  are 
drawn  away  ny  the  enticement  of  sinners. 

1   They  incur  a  great  deal  of  guilt;  Hedoesso,  that  goes  jjorftier 


with  such  as  rob  and  defraud,  and  casts  in  Ms  lot  among  them, 
c/«.  1.11,  &c.  The  receiver  is  as  bad  as  the  thief;  and,  being 
drawn  in  to  join  with  him  in  the  commission  of  the  sin,  he  cannot 
escape  joining  with  liim  in  the  concealment  of  it,  though  it  be  with 
the  most  horrid  perjuriesand  execrations.  They  hear  cursing,  when 
lliey  are  sworn  to  tell  the  whole  truth,  but  they  will  not  confess. 

2.  They  hasten  to  utter  ruin ;  they  even  hate  their  own  souls, 
for  they  wilfully  do  that  which  will  be  the  inevitable  destructon  of 
llicin.  See  the  absurdities  sinners  are  guilty  of;  they  love  death, 
ilian  which  nothing  is  more  dreadful,  and  hate  their  own  souls, 
than  which  nothing  is  more  dear. 

25.  The  fear  of  man  bringeth  a  snare:  but 
whoso  putteth  his  trust  in  the  Lord  shall  be  safe. 

Here,  l.We  are  cautioned  not  to  dread  the  power  of  man; 
neither  the  power  of  a  prince,  nor  the  power  of  the  multitude; 
both  are  formidable  enough,  but  the  slavish  fear  of  ehher  bring$ 
a  snare,  exposes  men  to  many  insults;  (some  take  a  pride  in 
terrifying  the  timorous;)  or,  rather,  exposes  men  to  many  tempta- 
tions. Abraham,  for  fear  of  man,  denied  his  wife,  and  Peter  his 
Master,  and  many  a  one  his  God  and  religion.  We  must  not 
shrink  from  duty,  or  commit  sin,  to  a-void  the  wrath  of  man,  nor, 
though  we  see  it  coming  upon  us,  be  disquieted  with  fear,  Dan. 3. 16. 
Ps.  118.G.  He  must  himself  die,  (Isa.61.12.)  and  can  but  kill 
our  body,  Luke,  12.5. 

2.  We  are  encouraged  to  depend  upon  the  power  of  God,  which 
would  keep  us  from  all  that  fear  of  man,  which  has  either  tor- 
ment or  temptation  in  it.  WItoso  puts  his  trust  in  the  Lord,  for 
protection  and  supply  in  the  way  of  duty,  he  shall  be  set  on  high, 
above  the  power  of  man,  and  above  the  fear  of  that  power.  A 
holy  confidence  in  God  makes  a  man  both  great  and  easy,  and 
enables  him  to  look  with  a  gracious  contempt  upon  the  most 
formidable  designs  of  hell  and  earth  against  him.  If  God  be  my 
Salvation,  I  will  trust,  and  not  be  afraid. 

26.  Many  seek  the  ruler's  favour;  but  every 
man's  judgment  cometh  from  the  Lord. 

See  here,  1.  What  is  the  common  course  men  take  to  advance 
and  enrich  themselves,  and  make  themselves  great;  they  seeA  the 
ruler  s  favour,  and,  as  if  all  their  judgment  proceeded  from  him, 
to  him  they  make  all  their  court.  Solomon  was  himself  a  ruler, 
and  knew  with  what  sedulity  men  made  their  application  to  him, 
some  on  one  errand,  others  on  another,  but  all  for  Yns favour.  It 
is  the  way  of  the  world  to  make  interest  with  great  men,  and 
expect  much  from  the  smiles  of  second  causes,  which  yet  are 
uncertain,  and  frequently  disappoint  them.  Many  lake  a  great 
deal  of  pains  in  seeking  the  ruler's  favour,  and  yet  cannot  have  it; 
many  have  it  for  a  little  while,  but  they  cannot  keep  themselves  iu 
it,  by  some  little  turn  or  other  they  are  brought  under  his  dis- 
pleasure; many  have  it,  and  keep  it,  and  yet  it  does  not  answer 
their  expectation,  they  cannot  make  that  hand  of  it,  that  they 
promised  themselves  they  should.  Haman  had  the  ruler's  favour, 
and  yet  it  availed  liira  nothing. 

2.  What  is  the  wisest  course  men  can  take  to  be  happy;  let  them 
look  up  to  God,  and  seek  the  favour  of  the  Ruler  of  rulers;  for 
every  mans  jtidgmcnt  proceeds  from  the  Lord.  It  is  not  with  us 
as  the  ruler  pleases;  his  favour  cannot  make  us  happy,  his 
frowns  cannot  make  us  miserable;  but  it  is  as  God  pleases;  every 
creature  is  that  to  us  that  God  n)akes  it  to  be,  no  more  and  no 
other;  he  is  the  first  Cause  on  which  all  second  causes  depend; 
if  he  help  not,  they  cannot,  2  Kings,  6. 27.  Job,  34. 29. 

27.  An  unjust  man  is  an  abomination  to  the  just : 
and  he  that  is  upright  in  the  way  e*  abomination  to 
the  wicked. 

This  bespeaks  not  only  the  innate  contrariety  that  there  is 
between  virtue  and  vice,  as  between  light  and  darkness,  fire  and 
water,  but  the  old  enmity  that  has  always  been  between  the  seed  of 
the  woman  and  the  seed  of  the  serpent.  Gen.  3. 15. 


PROVERBS,  XXIX,  XXX. 


I.  All  lliat  are  sanctifed  have  a  rooted  antipathy  to  wickedness 
mid  wicked  people.  They  have  a  good  will  to  the  souls  of  all ; 
(God  has  so,  and  would  have  none  perish  ;)  but  they  hate  the  ways 
and  practices  of  those  that  are  impious  toward  God,  and  injurious 
toward  men;  they  cannot  hear  of  them,  or  speak  of  them,  without 
a  holy  indignation;  they  loathe  the  society  of  the  ungodly  and 
unjust,  and  dread  the  thought  of  giving  tliem  any  countenance, 
hut  do  all  they  can  to  bring  the  wickedness  of  the  wicked  to  an 
end.  Thus  a?t  vnjust  man  makes  himself  odious  to  the  just,  and 
it  is  one  part  of  his  present  shame  and  punishment,  that  good  men 
cannot  endure  him. 

2.  All  that  are  unsanclified  have  a  like  rooted  antipathy  to 
godliness  and  godly  people;  He  that  is  vpright  in  the  wai/,  that 
makes  conscience  of  what  he  says  and  does,  is  an  abomination  to 
the  wic/teil,  whose  wickedness  is  restrained  perhaps,  and  suppressed, 
or,  however,  shamed  and  condemned,  bv  the  uprightness  of  the 
upright.  Thus  Cain  did,  who  was  nf  his  father  the  Devil.  And 
this  is  not  only  the  iciekedness  of  the  wicked,  that  they  hate  those 
whom  God  loves,  but  their  misery  too,  that  tliev  hate  those  whom 
they  shall  shortly  see  in  everlasting  bliss  and  honour,  and  who 
shall  have  dominion  over  them  in  the  morning,  Ps.  49. 14-. 

CHAP.  XXX. 

This  end  the  following  chapter  are  an  appendix  to  SuIomo?i's  proverbs;  hut  they 
are  both  expressly  called  piopliecies,  in  the  first  r-crscs  of  bath ;  by  which  it 
appears,  that  the  penmen  of  them,  whoever  they  trcre,  were  divinely  inspired. 
This  chtipter  tras  penned  by  one  that  bears  the  name  of  A{;iir  Ben  Jakeli. 
What  tribe  he  was  of,  or  when  he  lived,  we  are  not  told ;  what  he  wrote,  being 
indited  by  the  Holy  Ghost,  is  here  kept  iqmn  record.  We  have  here,  I.  His 
confession  of  faith,  t'.  1 . .  6.  //.  His  prayer,  v.7 , .  9.  ///.  A  caution  against 
tnrongivg  servants,  v.  1 0.  IV.  Four  wicked  generations,  v.  1 1 . .  t4.  V.  Four 
things  insatiable,  (r.  15.16.)  to  which  is  added,  fair  warning  to  undutiful 
children,  v.  17.  YI.  Four  things  unsearchable,  v.  18.  .20.  VII.  Four  things 
intolerable,  r.  21 . .  23 .  VIII.  Four  things  little  and  wise, ».  24 . .  28.  IX.  Four 
things  stately,  v.  29.  to  the  end. 

1.  ^THHE  words  of  Ao;ur  the  son  of  Jakeli,  even 
A  the  prophecy:  the  man  spake  unto  Ithiel, 
even  unto  Ithiel  and  Ucal.  2.  Surely  I  am  more 
brutish  than  atii/  man,  and  have  not  the  under- 
standing; of  a  man.  3.  I  neither  learned  wisdom, 
nor  have  the  knowledge  of  the  holy.  4.  Who  hath 
ascended  up  into  heaven,  or  descended?  who  halh 
gathered  the  wind  in  his  fists?  who  hath  bound 
the  waters  in  a  garment?  who  hath  established  all 
the  ends  of  the  earth?  what  is  his  name,  and 
what  is  his  son's  name,  if  thou  canst  tell?  5.  Every 
word  of  God  is  pure:  he  is  a  shield  unto  them  that 
put  their  trust  in  him.  6.  Add  thou  not  unto 
his  words,  lest  he  reprove  thee,  and  thou  be  found 
a  liar. 

Some  make  Aa;ur  to  be  not  the  najnc  of  this  author,  but  his 
character;  he  was  a  collector,  so  it  signifies;  a  gatherer;  one  that 
did  not  compose  things  himself,  but  collected  the  wise  sayings  and 
observations  of  others;  made  abstracts  of  the  writings  of  others; 
which  some  think  is  the  reason  why  he  savs,  (i>.  3.)  "/  have  not 
learned  wisdom  myself,  but  have  been  a  scribe,  or  amanuensis,  to 
other  wise  and  learned  men."  Note,  We  must  not  burv  our  talent, 
though  it  be  but  one,  but,  as  we  have  received  tliegift,  so  minister 
the  same,  if  it  be  but  to  collect  what  others  have  written.  But 
we  rather  suppose  it  to  be  his  name,  which,  no  doubt,  was  well 
known  then,  though  not  mentioned  elsewhere  in  scripture. 

Ithiel  and  Ucal  are  mentioned,  either, 

l.As  the  names  of  his  pupils,  whom  he  instructed,  or  who 
consulted  him  as  an  oracle,  having  a  great  opinion  of  his  wisdom 
and  goodness.  Probably,  they  wrote  from  him  what  he  dictated, 
B<i  Baruch  wrote  from  the  mouth  of  Jeremiah,  and  by  their  means 
it  was  preserved,  and  they  were  ready  to  attest  it  to  be  his,  for  it 
»v as  spoken  to  them;   they  were  two  witnesses  of  it.     Or,  i 

VOL.  II.  "         135 


The  Words  of  Aj,'ui. 

2.  As  the  subject  of  his  discourse.  Ithiel  signifies  God  with  mc, 
the  application  of  Immanncl,  God  vith  vs.  The  word  calls  hint 
God  with  us;  faith  appropriates  this,  and  tails  him  "  God  with 
me,  who  loved  me,  and  gave  himself  for  me,  and  into  union  and 
communion  with  whom  I  am  admitted."  Ucal  signifies  the  Mighty 
One,  for  it  is  upon  one  that  is  mighty,  that  help  is  laid  for  us. 
Many  good  interpreters  therefore  apply  this  to  the  Messiah,  for 
to  him  all  the  prophecies  bear  witness,  and  why  not  this  then? 
It  is  what  Agur  spake  concerning  Ithiel,  even  concerning  Ithiel 
(that  is  the  name  on  which  the  stress  is  laid)  and  Ucal.  The 
mighty  God,  (Isa.9.6.)  with  us,  Isa.7. 14. 

Three  things  the  projihet  here  aims  at, 

I.  To  abase  himself.  Before  he  makes  confession  of  his  faith, 
he  makes  confession  of  his  folly,  and  the  weakness  and  deficiency 
of  reason,  which  make  it  so  necessary  that  we  be  guided  and 
governed  by  faith.  Before  he  speaks  concerning  the  Saviour,  he 
speaks  of  himself  as  needing  a  Saviour,  and  as  nothing  without 
him ;  we  must  go  out  of  ourselves  before  we  go  into  Jesus  Christ. 

1.  He  speaks  of  himself  as  wanting  a  righteousness,  and  having 
done  foolisblv,  very  foolishly.  When  he  reflects  upon  himself,  he 
owns,  Surely  I  am  more  brutish  than  any  man.  Every  man  is 
become  brutish,  Jer.  10.14.  But  he  that  knows  his  own  heart, 
knows  so  much  more  evil  of  himself  than  he  does  of  any  other, 
that  he  cries  out,  " Surely  I  cannot  but  think  that  I  am  more 
brutish  than  am/  man,  surely  no  man  has  such  a  corrupt  deceitful 
heart  as  I  ha\e.  I  have  acted  as  one  that  has  not  the  understand- 
ing of  Adam,  as  one  that  is  wretchedly  degenerated  from  the 
knowledge  and  righteousness  in  which  man  was  at  first  created ; 
nav,  I  have  not  the  common  sense  and  reason  of  a  man,  else  I  had 
not  done  as  I  have  done."  Agur,  when  he  was  api)lied  to  by 
others,  as  wiser  than  most,  acknowledges  himself  more  foolish 
than  any.  Whatever  high  opinion  others  may  have  of  us,  it 
becomes  us  to  have  low  thoughts  of  ourselves. 

2.  He  speaks  of  himself  as  wanting  a  revelation  to  guide  him 
in  the  ways  of  truth  and  wisdom.  He  owns,  (u.  3.)  "I neither 
learned  wisdom  by  any  power  of  my  own,  the  depths  of  it  cannot 
be  fathomed  by  my  line  and  plummet,  nor  know  I  the  knowledge  oj 
the  holtj  ones,  the  angels,  our  first  parents  in  innocency,  nor  of  llic 
holy  things  of  God,  I  can  get  no  insight  into  them,  nor  make  any 
judgment  of  them,  further  than  God  is  pleased  to  m;ike  them 
known  to  me."  The  natural  man,  the  natural  powers,  perceive 
not,  nay  they  receive  not,  the  things  of  the  Spirit  of  God.  S'lme 
suppose  Agur  to  be  asked,  as  Apollo's  oracle  was  of  olil,  }\ ha 
teas  the  wisest  man?  The  answer  is,  He  that  is  sensible  of  his  own 
ignorance,  especially  in  divine  things.  Hoc  tantum  scio,  me  nihil 
scire — All  that  I  kiiowis,  that  I  know  nothing. 

II.  To  advance  Jesus  Christ,  and  the  Father  in  him;  (c.  4.) 
Who  hath  ascended  up  into  heaven,  &c. 

1.  Some  understand  this  of  God,  and  of  his  works,  which  ;ire 
both  incomparable  and  unsearchable.  He  challenges  all  mankind 
to  give  an  account  of  the  heavens  above,  of  the  winds,  the  waters, 
the  earth;  "Who  can  pretend  to  have  ascended  up  to  heave?/,  to 
take  a  view  of  the  orbs  above,  and  then  to  have  descended,  to  give 
us  a  description  of  them?  Who  can  pretend  to  have  had  the  com- 
mand of  the  winds,  to  have  grasped  them  in  his  hand,  and 
managed  them,  as  God  does,  or  to  have  bound  the  waves  of  the  sea 
with  a  swaddling  band,  as  God  hasdone?  Viho  has  established  the 
ends  of  the  earth,  or  can  describe  the  strength  of  its  foundations, 
or  the  extent  of  its  limits?  Tell  me  what  is  tke  man's  name  who 
can  undertake  to  vie  with  God,  or  to  he  of  his  cabinet  council,  or, 
if  he  be  dead,  what  is  his  name  to  whom  he  has  bequeathed  thi# 
great  secret." 

2.  Others  refer  it  to  Christ,  to  Ithiel  and  Ucal,  the  Son  of  God, 
for  it  is  the  Son's  name,  as  well  as  the  Father's,  that  is  here 
inquired  after,  and  a  challenge  given  to  any  to  compare  with  him. 
We  must  now  exalt  Christ  as  one  revealed,  they  then  magnified 
him  as  one  concealed ;  as  one  they  had  heard  something-  of,  but 
had  very  dark  and  defective  ideas  of.  We  have  heard  ike  fame 
of  him  with  orir  ears,  but  cannot  describe  him;  (Job,  28.22.) 
certainly  it  is  God  that  has  gathered  the  ivind  in  his  fists,  and 
bound  the  wateis  as  in  a  anrmenf:  hi.»  'rhat  is  his  name^    It  i\ 


PROVERBS,  AXK. 


The  Words  of  Asrnr. 


Jam  t/tiif  f  urn,  (Exod.  y.  14.)  a  name  to  De  ador'-d,  not  to  be 
niidt^rytood.  Wliiit  is  his  Sons  name,  by  whom  he  docth  all  these 
tilings?  The  Old-Test.uiirnt  saints  expected  the  Messiah  to  be  the 
Son  nf  the.  Blessed,  and  he  is  here  spokeii  of  as  a  Person  distinct 
from  (he  Father,  l>iit  his  name  as  vet  secret.  Note,  The  great 
"edeenier,  in  tlie  glories  of  his  providence  and  grace,  can  neither 
(ip  pnralleled,  nor  found  out  to  |)erfcction.  (1.)  The  irlories  of  tlie 
liinadom  of  his  grace  are  unsearchable  and  unparalleled  ;  for  who 
besides  has  ascended  into  heaven,  end  descended?  Who  besides  is 
pcrfetlly  acquainted  with  both  worlds,  and  has  himself  a  free 
corrt'spondciice  with  both,  and  is  therefore  fit  to  settle  a  corre- 
spondeuce  between  them,  as  Mediator,  as  Jacob's  ladder?  He 
was  jre  Ac^.'CCTj  in  the  Father's  bosom,  (John,  1.1,18.)  thence  he 
descended  to  take  our  nature  upon  him;  and  never  was  there  such 
condescension!  In  that  nature  he  again  ascended,  (Eph.4.9.)  to 
receive  the  promised  glories  of  his  exalted  slate;  and  who  besides 
has  done  this?  Rom.  10.  6.  (2.)  The  glories  of  the  kingdom  of 
his  providence  are  likewise  unsearchable  and  nnparalleled.  The 
same  that  reconciles  heaven  and  earth  was  the  Creator  of  both, 
and  governs  and  disposes  of  all.  He  specifies  in  his  government 
the  three  lower  elements  of  air,  water,  and  earth.  [l.]The 
motions  of  the  air  are  of  his  directing.  Satan  pretends  to  be  the 
prince  of  the  power  of  the  air,  but  even  there  Christ  has  all poicer, 
he  rebuked  the  winds,  and  ihev  obeved  him.  [2.]  The  bounds  of 
the  water  are  of  his  appointing;  lie  binds  them  as  in  a  rjarment; 
hitherto  they  shall  come,  ami  wr)/«)-Mer,  Job,  38.9..  11.  [3.]  The 
fovndations  nf  the  earth  are  of  his  eslablisliing ;  he  founded  it  at 
first,  he  upholds  it  still;  if  Christ  had  not  interposed,  the  found- 
ations of  the  earth  had  sunk  under  the  load  of  the  curse  upon  the 
ground,  for  man's  sin.  Who,  aiul  what,  is  the  mighty  He  that 
doelh  all  this  ?  We  cannot //)k/  out  God,  nor  the  Son  of  God,  unto 
perfection.   Oh  the  depth  of  that  linowledrje! 

111.  To  assure  us  of  the  tiiifh  of  the  word  of  God,  and  to 
recommend  it  to  us,  v.  5,6.  Agur's  pupils  expect  to  be  instructed 
by  him  in  the  things  of  God;  "Alas,"  says  he,  "I  cannot 
undertake  to  instruct  you  ;  go  to  tlie  word  of  God,  see  what  he  has 
•  here  revealed  of  himself,  and  of  his  mind  and  will;  you  need 
know  no  more  than  what  that  will  leach  you,  and  that  vou  may 
rely  upon,  as  sure  and  sufficieiii.  Every  word  of  God  is  pnre; 
there  is  not  the  least  mixture  of  falsehood  and  corruption  in  it." 
The  words  of  men  are  to  be  heard  and  read  wilh  jealousy,  and 
With  allowance,  but  there  is  not  the  least  ground  to  suspect  anv 
deficiency  in  the  Word  of  God;  it  is  as  silver  purified  seven  times, 
(Ps.  12. 6.)  without  the  least  dross  or  allay;  Thy  word  is  very 
pnre,  Ps.  119.  140. 

1.  It  is  sure,  and  therefore  we  must  trust  to  it,  and  venture  our 
nouls  upon  it.  God  in  his  word,  God  in  his  promise,  is  a  Shield, 
a  !<ure  Protection,  to  nil  them  that  put  themselves  under  his 
proleclion,  and  put  their  trust  in  him.  The  word  of  God,  applied 
bv  faith,  will  make  us  easv  in  the  midst  of  the  greatest  dangers, 
Ps.4(J.l,2. 

2.  It  is  sufficient,  and  therefore  we  must  not  add  to  it;  (v. 6.) 
Add  thou  not  vnio  his  words,  because  thev  are  pure  and  perfect. 
This  forbids  the  a<lvancing  of  any  thing,  not  only  in  contradiction 
to  the  word  of  God,  but  in  competition  with  it;  though  it  be 
under  the  plausible  |>retence  of  explaining  it,  yet  if  it  pretend  to  be 
of  rqnal  a\iliiority  with  it,  it  is  addiny  to  his  words,  which  is  not 
only  a  reproach  to  them  as  insufficient,  but  opens  a  door  to  all 
manner  of  errors  and  corruplious;  for,  that  one  absurdity  being 
granted,  that  the  word  of  any  man,  or  company  of  men,  is  to  be 
received  wilh  the  same  faith  and  veneration  as  "the  word  of  God, 
a  thousand  follow.  We  must  be  content  with  what  God  has 
thought  fit  to  make  known  to  us  of  his  mind,  and  not  covet  t-o  be 
wise  above  what  is  written ;  for,  ( 1 .)  God  will  resent  it  as  a  heinous 
.iffront;  ••  Tie  will  reprove  thee,  will  reckon  with  thee  as  a  traitor 
against  his  crown  and  dignity,  and  lay  thoe  under  the  heavv 
doom  of  those  that  add  to  his  words,  i)r  diminish  from  them  " 
Dent. 4. 2.— 12.32.  (2.)  We  shall  run  ourselves  into  endless 
mislakrs;  "Thou  will  be  found  a  liar,  a  corrupter  of  the  word  of 
truth,  a  hroacher  of  heresies,  and  guilty  of  the  worst  of  forgeries. 


counlcrfeiling  the  broad  seal  of  licaven,  and  pretending  a  divine  Ij  intends  to  express  the  value  which  wise  and  good  men  have  for 


mission,  and  mspiration,  when  it  is  all  a  cheat. 
deceived,  but  God  is  not  mocked." 


Men  maj  be  thus 


7.  Two  things  have  I  reqiiirecl  of  thee:  ('eny 
me  them  not  before  I  die:  8.  Remove  far  from 
me  vanity  and  lies;  give  me  neilher  poverty  nor 
riches;  feed  me  wilh  food  convenient  for  me: 
9.  Lest  I  be  full,  and  deny  thee,  and  say,  Who  is 
the  Lord  ?  or  lest  1  be  [)oor,  and  steal,  and  take 
the  name  of  my  God  in  vain. 

After  Agur's  confession  and  creed,  here  follows  his  litany;  where 
we  may  observe, 

I.  The  preface  to  his  prayer ;  Two  thinys  have  I  required,  that 
is,  requested,  of  thee,  O  God.  Before  wc  go  to  pray,  it  is  good 
to  consider  what  we  need,  and  what  the  things  are  which  we  have 
to  ask  of  God.  What  does  our  case  require?  What  do  our  hearts 
desire  ?  What  would  we  that  God  should  do  for  us  ?  That  we  may 
not  be  to  seek  for  our  ))etition  and  request,  when  we  should  be 
presenting  it.  He  begs.  Deny  me  not  before  I  die.  In  pra\inw, 
we  should  think  of  dying,  and  pray  accordingly.  "  Lord,  give  uie 
pardon,  and  peace,  and  grace,  before  I  die,  before  I  yo  hence, 
and  be  no  rnore;  for  if  I  be  not  renewed  and  sanctified  before  I 
die,  it  will  not  be  done  after;  if  I  do  not  prevail  in  prayer  before 
I  die,  prayers  after  will  not  ])reTail,  no,  not  Lord,  Lord.  There  is 
none  of  this  wisdom  or  working  in  the  grave.  Deny  me  not  thy 
grace,  for  if  thou  do,  I  die  ;  I  perish,  if  thou  be  silt- ut  to  uic,  / 
am  like  them  that  yo  down  to  the  pit,  Ps.  28. 1.  Deny  me  not 
before  I  die;  as  long  as  I  continue  in  the  land  of  the  living,  let  me 
continue  under  the  conduct  of  thy  grace  and  good  providence." 

II.  The  prayer  itself;  the  two  things  be  requires,  grace  suffi- 
cient, and  fooi,    jinvenient. 

1.  Giace  sufficient  for  his  soul-  "  Remove  from  me  vanity  and 
lies;  deliver  me  from  sin,  from  all  corrujit  princi|)les,  practices, 
and  affections,  from  error  and  mistake,  which  are  at  the  bottom 
of  all  sin;  from  the  love  of  the  world  and  the  things  of  it,  which 
are  all  vanity  and  a  lie."  Some  understa^nd  it  as  a  prayer  for  the 
pardon  of  sin,  for  when  God  forgives  sin,  he  removes  it,  he  takes 
it  away.  Or  rather,  it  is  a  prayer  of  the  same  import  with  that. 
Lead  ns  not  into  temptation.  Nothing  is  more  mischiev(ms  to  us 
than  sin,  and  therefore  there  is  nothing  which  we  should  more 
earnestly  pray  against  than  that  we  may  do  no  evil. 

2.  Food  convenient  for  his  bodv.  Having  prayed  for  the  opera- 
tions of  divine  grace,  he  here  begs  the  favours  of  the  Divine 
Providence,  but  such  as  may  tend  to  the  good,  and  not  to  the 
prejudice,  of  the  soul. 

( 1.)  He  prays,  that,  of  God's  free  gift,  he  might  receive  a 
competent  portion  of  the  good  things  of  this  life;  "Feed,  me  with 
the  bread  of  my  allowance  ;  such  bread  as  thou  thinkest  fit  to 
allow  me."  As  to  all  the  gifts  of  the  Divine  Providence,  we  murt 
refer  ourselves  to  the  Divine  Wisdom.  Or,  "the  bread  thai  is  fit 
for  me,  as  a  man,  a  master  of  a  family  ;  that  which  is  agree- 
able to  my  rank  and  condition  in  the  world."  For  as  is  the  man, 
so  is  his  conipetenci/.  Our  Saviour  seems  to  refer  to  this,  when  he 
teaches  us  to  pray,  Givevs  tins  day  our  daily  bread;  as  this  seems 
to  refer  to  Jacob's  vow,  in  which  he  wished  for  no  mure  than  bread 
to  cat,  and  raiment  to  put  on.  Food  convenient  f(ir  us  is  what  we 
ought  to  be  content  wilh,  though  we  have  not  dainties,  varieties, 
and  superfluities;  what  is  for  necessity,  though  we  have  not  for 
delight  and  ornament;  and  it  is  what  we  may  in  faith  pray  for, 
and  depend  upon  God  for. 

(2.)  He  prays  that  he  may  be  kept  from  every  condition  of  life 
that  would  be  a  temptation  to  him. 

[l.]He  prays  against  the  extremes  of  abundance  and  want; 
Give  me  neither  poverty  nor  riches.  He  does  not  hereby  prescribe 
to  God,  nor  pretend  to  teach  him  what  condition  he  phall  allot  to 
him,  nor  does  he  pray  against  poverty  or  riches  absolutely,  as  iu 
Ihemsclves  evil,  for  either  of  them,  by  llie  grace  of  (iod,  may  be 
sanctified,  and  be  a  means  of  good  to  us;   but,     First,  He  hereby 


ruOVEilBS,  XXX. 


'I  lie  Words  of  A;?iir. 


oiWiUc  «tate  of  life,  and,  with  submission  to  llie  will  of  God, 
desires  that  that  might  be  his  state;  neither  great  honour,  nor 
pieat  contempt.  We  must  learu  how  to  manage  both,  (as 
Si.  Paul,  Phil. 4. 12.)  but  rather  wi.sh  to  be  always  between  both. 
Oplimus  pentnice  modus  qui  nee  in  paiipcrlalim  ccdil,  ni'c  procul 
«J  pavpcrtaie  disccdit — The  best  condition  is  that  ichich  neither 
implies  poverty,  nor  yet  recedes  far  from  it.  Seneca.  See-ondlij, 
He  hereby  intimates  a  holy  jealousy  he  had  of  himself,  that  he 
could  not  keep  his  ground  against  the  temptations  either  of  an 
afflicted,  or  a  prosperous,  condition.  Others  may  preserve  their 
integrity  in  either,  but  he  is  afraid  of  both,  and  therefore  grace 
teaches  him  to  pray  against  riches,  as  much  as  nature  against 
poverty;   but  the  xciU  of  the  Lord  be  done. 

['2.]  He  gives  a  pious  reason  for  hispraver;  (r.  9.)  he  does  not 
.«ay,  "  Lest  I  be  rich,  and  cumbered  with  care,  and  envied  by  my 
iif-iglibours,  and  eaten  up  with  a  multitude  of  servants,"  or, 
"  Lest  I  be  poor,  and  trampled  on,  and  forced  to  work  hard,  and 
fare  hard;"  but,  "  Zcs< /6e  rtcA,  and  sin,  or  poor,  and  sin."  Sin 
is  that  which  a  good  man  is  afraid  of  in  every  condition,  and 
tmder  every  event;  witness  Neheniiah,  (c/j.6.13.)  that  I  should 
t>e  afraid,  and  do  so,  and  sin. 

First,  He  dreads  the  temptations  of  a  prosperous  condition,  and 
therefore  even  deprecates  that ;  Lest  I  be  full,  and  deny  thee,  (as 
Jesl'urun,  who  waxed  fat,  and  kicked,  uttd  forsook  God  who  made 
iiim,  Deut.  32. 15.)  and  say,  as  Pharaoh  in  hij  pride,  Who  is  the 
Lord,  that  L should  obey  his  voice?  Prosperity  makes  people  jiroud, 
p.nd  forgetful  of  God,  as  if  they  had  no  need  of  Lini,  and  vere 
therefore  under  no  obligation  to  him.  ]Vhat  can  the  Almighty 
do  for  them?  (Job,  22.  17.)  And  therefore  they  will  do  nothing 
for  him.  Even  good  men  are  afraid  of  the  worst  sins,  so  deceitful 
do  they  think  their  own  hearts  to  be;  and  they  know  that  the 
greatest  gains  of  the  world  will  not  balance  the  least  guilt. 

Secondly,  He  dreads  the  temptations  of  a  poor  condition,  and  for 
that  reason,  and  no  other,  deprecates  that;  Lest  I  be  poor,  and 
steal.  Poverty  is  a  strong  temptation  to  dishonesty,  and  sucli  as 
many  are  overcome  by,  who  are  also  ready  to  think  it  will  be  their 
excuse ;  but  it  will  not  bear  them  out  at  God"s  bar,  any  more  than 
at  men's,  to  say,  "  I  stole  because  I  was  poor ;"  yet  if  a  man  steal 
for  the  satisfying  of  his  soul  when  he  is  hungry,  it  is  a  case  of  com- 
passion, (cA.  6.  30.)  and  what  even  those  that  have  some  priiici|)les 
«)f  honesty  in  them  may  be  drawn  to.  But  observe  why  Agur 
dreads  this ;  not  because  he  should  endanger  himself  by  it,  "  Lest 
I  steal,  and  be  hanged  for  it,  whipt,  or  put  into  the  stocks,  or  sold 
for  a  bondman  ;  as  among  the  Jews  [wor  thieves  were,  who  had  not 
■wherewithal  to  make  restitution;  but  lest  he  should  dishonour 
God  by  it ;  "  Lest  /should  steal,  and  take  the  name  of  my  God  in 
vain,  discredit  my  profession  of  religion  by  practices  disagreeable 
to  it."  Or,  "  Lest  I  steal,  and,  when  I  am  charged  with  it,  for- 
swear myself."  He  therefore  dreads  one  sin,  because  it  would 
draw  on  another,  for  the  wav  of  sin  is  down-hill.  Observe,  He 
calls  God  his  God,  and  therefore  he  is  afraid  of  doing  any  thing 
to  offend  hinj,  because  of  the  relation  he  stands  in  to  him. 

10.  Accuse  not  a  servant  unto  his  master, 
lest  he  cnrse  thee,  and  thou  be  found  !?uilty. 
11.  There  is  a  generation  that  curseth  their  father, 
and  doth  not  bless  their  motlier.  12.  There  is  ^ 
{feneration  that  are  pure  in  their  own  eyes,  and 
yet  is  not  washed  from  tlieir  filthiness.  13.  There 
is  a  generation,  O  how  lofty  are  their  eyes!  and 
their  eyelids  are  lifted  up.  14.  There  is  a 
generation,  whose  teeth  are  as  swords,  and  their 
jaw  teeth  as  knives,  to  devour  the  poor  from  off 
the  earth,  and  the  needy  from  among  men. 

Here  is,  1.  A  caution  not  to  abuse  other  people's  servants  any 
wore  than  our  own,  nor  to  make  mischief  between  them  and  Iheir 
masters,  for  it  is  an  ill  office,  inv'dious,  and  what  will  make  a  man 
odious,  0.  10.    Consider,  ( I.  )  1/  is  an  injury  to  the  servant,  \vhos« 


poor  condition  makes  him  an  object  of  pity,  and  therefore  it  is 
barbarous  to  add  affliction  to  him  that  is  afflicted;  Hurt  not  a 
servant  with  thy  tongue,  so  the  margin  reads  it ;  for  it  argues  a 
sordid  disposition  to  smite  any  body  secretly  with  the  scourge  of 
the  tongue,  especially  a  servant,  who  is  not  a  match  for  us,  and 
whom  we  should  rather  protect,  if  his  master  be  severe  w  illi  iiiiu, 
than  exasperate  him  more.  (2.)  "It  will  perhaps  be  an  injury 
to  thyself;  if  a  servant  be  thus  provoked,  perhaps  he  will  curse 
thee,  will  accuse  thee,  and  bring  thee  into  trouble;  or  give  thee 
an  ill  word,  and  blemish  thy  rc|)utalion  ;  or  appeal  to  God  against 
thee,  and  imprecate  his  wrath  upnii  thee,  who  is  the  Patron  and 
Protector  of  oppressed  innoceucy." 

2.  An  accouut,  upon  occiision  of  this  caution,  of  some  wicked 
generations  of  men,  tiiat  are  justly  abominable  to  all  that  are 
virtuous  and  good. 

(1.)  Such  as  are  abusive  to  their  parents,  give  them  bad 
language,  and  wish  them  ill,  call  Ihcm  bad  names,  and  actually 
injure  them;  there  is  a  gcuoration  of  such ;  young  men  of  that 
black  ciiaracter  commonly  herd  together,  and  irritate  one  another 
against  their  parents  ;  a  generation  of  vipers  they  are,  who  curM: 
either  Iheir  natural  parents,  or  their  magistrates,  or  their  minis- 
ters, because  lliey  cannot  endure  the  yoke;  and  they  are  near  of 
kin  to  them,  who,  tiiuugii  they  arc  not  yet  arrived  at  such  a  pitch 
of  wickedues-i  as  to  curse  tiieir  parents,  yet  do  not  bless  them, 
cannot  give  theju  a  good  word,  and  will  not  pray  for  them. 

(2.)  Such  ;is  are  conceited  of  themselves,  and,  under  a  shew  and 
pretence  of  sanctify,  hide  from  others,  and  perhaps  from  them- 
selves too,  abuJKJince  of  reigning  wickedness  in  secret;  (r.  12.) 
tliey  are  pure  in  their  own  eyes,  as  if  they  were  in  all  respects  such 
as  thpv  should  be:  they  have  a  very  good  opinion  of  themselves 
and  tlicir  own  character,  that  they  are  not  only  righteous,  butncA 
and  increased  with  goods,  (Rev.  3. 17.)  and  yet  are  not  cleansed 
from  ihfi-r  filthiness,  the  filthiness  of  their  hearts,  which  they 
pretend  to  Uc  the  best  part  of  them;  they  are,  it  may  be,  swept  and 
garnished,  hut  they  arc  not  washed,  not  sanctified  ;  as  trie  Pha- 
ifisees  .hat  witiiin  were  full  of  all  uncleanness,   Matth.23.  25,26. 

(3.)  Such  as  are  haughty  and  scornful  to  those  about  them, 
i;.  13.  He  speaks  of  them  with  amazement  at  their  intolerable 
I'jride  and  insolence;  Ok  how  lofty  are  their  eyes!  With  what 
disdnin  do  they  look  upon  their  neighbours,  as  not  worthy  to  be 
set  with  the  dogs  of  their  flock!  What  a  distance  do  they  expect 
everv  hodv  should  keep;  and  when  they  look  upon  themselves, 
hov/  <lo  thev  strut  and  vaunt,  like  the  peacock,  thinking  they 
make  Iheiiiselves  illustrious,  when  really  they  make  themselves 
ridiculous!  Tliere  is  a  generation  of  such,  on  whom  he  that 
resists  the  proud  will  poiK  contempt. 

( -I.)  Such  as  are  cruel  to  the  ]>oor,  and  barbarous  to  all  that  lie 
at  iheir  mercy;  (y.  14.)  their  teeth  are  iron  and  steel,  swordsand 
knives,  inslr\imenls  of  cruelty,  with  which  \hty  devour  the  poor 
with  the  greate--it  pleasure  imaginalile,  and  as  greedily  as  hungry 
men  cut  tlicir  meat,  and  eat  it.  God  has  so  ordered  it,  that  the 
poor  we  shall  have  always  with  us,  that  they  shall  never  cease  out 
of  the  land:  but  there  are  those  who,  because  they  hate  to  relieve 
them,  would,  if  thev  couhl,  alto'.ish  then;  from  the  earth,  from, 
among  men;  cs|)eci;dly  God's  poor.  Some  uiiderstnnd  it  of  those 
who  wound  and  ruin  others  by  slanders  and  false  accusations,  and 
severe  censures  of  llieir  everlasting  state  ;  Iheir  tongues,  and  their 
teeth  too,  (which  are  likewise  organs  of  speech,)  are  as  stvordt 
and  knives,  Ps.  57.  4. 

15.  The  horseleech  hatli  two  daughters,  crt/itig; 
Give,  frjve.  There  are  three  things  thai  are  never 
satif^fied,  yea,  four  things  say  not,  // ?5  enough : 
16.  Tlie  fjrave;  and  the  barren  woiub;  tiie 
earth  that  is  not  filled  wish  water;  and  the  fire 
that  saith  not,  Jt  is  eiionoh.  17.  The  eye 
that  mocketh  at /i/5  father,  and  despiscth  to  obey 
his  mother,  the  ravens  of  the  valley  shall  pick  it 
out,  and  the  young  eagles  shall  eat  it. 


PROVERBS.   XXX 


Ffe  fiiiii  spoRcn  Fjciore  of  iTiose  ifiat  devoured  llse  poor, 
(v.  14.)  ami  had  spoken  of  tlu-m  last,  as  llie  worst  of  all  the 
fuiir  sjpiierations  there  mentioned;  nowhere  he  speaks  of  their 
i3isatial)leBess  in  doing  this.  Tl>e  temper  that  puts  them  upon  it 
is  made  np  of  erneltv'  and  covetotisness;  those  are  two  dattyhters 
of  the  iHirsehei-h,  its  genuine  offspring,  that  still  cry,  "  Give, 
ffivr,  grve  more  hiood,  give  more  money;"  for  the  bloody  are  still 
hlood-lhirsly ;  being  drunk  with  blood,  they  add  thirst  to  flieir 
drunkenness,  and  will  seek  it  yet  again.  They  also  that  love 
silver  shall  never  6e  satisfied  rcith  silver.  Thus,  while  from  these 
two  priufiples  they  are  devouring  the  poor,  they  are  continually 
uneasy  to  themselves,  as  David's  enemies,  Ps.  59. 14, 15. 

Now,  1.  For  the  further  illustration  of  this,  he  specifies  four 
©thcF  things  which  are  insatiable,  to  whi^h  those  devourers  are 
eompared,  which  say  not.  It  isenmigh;  or.  It  is  wealth.  Those 
are  never  rich  that  are  always  coveting.  Now  these  four  things 
f.hat  are  always  craving,  are,  ( 1.)  The  grave  into  which  multitudes 
fail,  and  yet  still  more  will  fall,  and  it  swallows  them  all  up,  and 
returns  none.  Hell  and  destruction  are  never  full,  cli.  27.  20. 
When  it  comes  to  our  turn,  we  shall  find  the  grave  ready  for  us. 
Job,  17.  1.  (2.) The  barren  tcomb,  which  is  impatient  of  its 
affliction  in  being  barren,  and  cries,  as  Rachel  did,  Give  me 
children.  (  3.)The  parched  ground  in  time  of  drought,  (especially 
in  those  hot  countries,)  which  slill  soaks  in  ihe  rain  that  comes  in 
abundance  upon  if,  and  in  a  liltle  time  wants  more.  (4.)  The 
fire,  which,  when  it  has  consumed  abundance  of  fuel,  yet  still 
devours  all  the  combustible  matter  that  is  thrown  into  it.  So 
insatiable  are  the  corrupt  desires  of  sinners,  and  so  little  satisf?"- 
4ion  have  they  even  in  the  gratification  of  them. 

4.  He  adds  a  terrible  threatening  to  disobedient  children, 
(».  17.)  for  warning  to  the  first  of  those  four  wicked  generations 
that  curse  their  parents,  (d.  11.)  and  shews  here,  (1.)  Who  they 
are  that  belong  to  that  generation;  not  only  lliey  that  curse  their 
parents  in  heat  and  passion,  but,  [1.]  They  that  mock  at  them, 
ihoughit  be  but  with  a  scornful  eye,  looking  with  disdain  upon  them, 
vbecause  of  their  bodily  infirmities,  or  looking  sour  or  dogged  at 
them  when  Ihey  bslruct  or  command,  impatient  at  their  checks, 
and  angry  at  them.  God  takes  notice  with  what  eye  children 
look  upon  their  parents,  and  will  reckon  for  the  leering  look  and 
the  casts  of  an  evil  eye,  as  well  as  for  bad  language  given  them. 
[2.] They  that  despise  to  obey  them,  that  think  it  a  thing  below 
them  to  be  dutiful  to  their  parents,  especially  to  Ihe  Mother, 
they  scorn  to  be  controlled  by  her;  and  thus  she  that  bare  them 
in  sorrow,  in  greater  sorrow  bears  their  manners.  (2.)  What 
their  doom  will  be.  They  that  dishonour  their  parents  shall  be 
set  up  as  monuments  of  God's  vengeance;  ihev  snail  be  hanged 
in  chains,  as  it  were,  for  the  birds  of  prey  to  pick  out  their  eyes, 
those  eyes  with  which  they  looked  so  scornfully  on  their  good 
parents.  The  dead  bodies  of  malefactors  were  not  to  hang  all 
night,  but  before  night  the  ravens  would  have  picked  out  their 
eyes.  If  men  do  not  punish  undutiful  children,  God  will,  and 
will  toad  those  with  the  greatest  infamy  that  conduct  themselves 
haughtily  toward  their  parents.  Many  who  have  come  to  an 
ignominious  end,  have  owned  that  Ihe  wicked  courses  that  brought 
Ihcm  to  it  began  in  a  contempt  of  their  parents'  authority. 


'{'!;■!.'  'Vtjrds  of  v\i^;i-. 
and  a  liaiui- 


18.  Tliere    be    three    things    which    are    too 
wonderful  for  me,  yea,  four  which  I  know  not  : 

19.  The  way  of  an  eao;le  in  the  air;  the  way  of  a 
serpent  upon  a  rock  ;  the  way  of  a  ship  i.i  the  midst 
of  the  sea;  and  the  way  of  a  man  with  a  maid. 

20.  Such  is  the  way  of  an  adulterous  woman;  she 
eatetl),  and  wipeth  her  mouth,  and  saith,  I  have 
done  no  wickedness.  21.  For  three  things  the 
earth  is  disquieted,  and  for  four  which  it  cannot 
bear:  22.  For  a  servant  when  lie  reignelh  ;  and 
a  fool  when   he  is  filled  with  meat;     23.  For  an 


odious  woman  when  slie   is  married 
maid  that  is  heir  to  her  mistress. 

Here  is, 

I.  An  account  of  four  things  that  are  unsearchable,  toowondcr/iC 
to  be  fully  known.     And  here, 

I.  The  three  first  are  natural  things,  and  are  only  designed  a.i 
comparisons  for  the  illustration  of  the  last.  We  cannot  trace, 
(1.)  An  eagle  in  the  air;  which  way  she  is  flown  cannot  be 
discovered,  either  by  the  footstep  or  by  the  scent,  as  the  way 
of  a  beast  may  upon  the  grouiul ;  nor  can  we  account  for  llie 
wonderful  swiftness  of  her  flight,  how  soon  she  is  gone  be\onf} 
our  ken.  (2.)  A  serpent  vpnti  a  rock.  The  way  of  a  serpent  in 
the  sand  we  may  find  by  Ihe  track,  but  not  of  a  serpent  upon  the 
hard  rock;  nor  can  we  describe  how  a  serpent  will,  without  feet, 
in  a  little  time  creep  to  the  top  of  a  rock.  (3.)  A  ship  in  the 
midst  of  the  sea.  The  leviathan,  indeed,  makes  a  path  to  shine 
after  him,  one  won  Id  think  ihe  deep  to  be  hoary,  (Job,  41.32.) 
but  a  ship  leaves  no  mark  behind  if,  and  sometimes  it  is  so  tossed 
upon  the  waves,  that  one  would  wonder  how  it  lives  at  sea, 
and  gains  its  point.  The  kingdom  of  nature  is  full  of  wonders; 
marvellous  things  which  the  God  of  nature  does,  past  finding  ont. 

3.  The  fourth  is  a  mystery  of  iniquity,  more  uuacciir)nlal)!e 
than  any  of  these;  it  belongs  to  the  depths  of  Satan,  that  deceit- 
fulness,  and  that  desperate  wickedness  of  the  heart,  which  none 
can  know,  Jer.  17.  9.     It  is  twofold, 

(l.)The  cursed  arts  which  a  vile  adulterer  has  to  debauch  a 
maid,  and  to  persuade  her  to  Vield  to  his  wicked  and  abominable 
lust;  this  is  what  a  wanton  j)oet  wrote  a  whole  book  of,  long 
since,  De  arte  amandi^On  the  art  of  love.  By  what  pretensions 
and  protestations  of  love,  and  all  its  powerful  charms,  promises  of 
marriage,  assurances  of  secrecy  and  reward,  is  many  an  unwary 
virgin  brought  to  sell  her  virtue,  and  honour,  and  ])eiice,  aud  soul, 
and  all  to  a  base  traitor;  for  so  all  sinful  Inst  is  In  the  kingdom 
of  lov(  The  more  artfully  the  temptation  is  managed,  the  tnore 
watchfid  and  resolute  ought  every  ])ure  heart  to  be  ngidnst  it. 

(2.)  The  cursed  arts  which  a  vile  adulteress  has  to  conceal 
her  wickedness,  especially  from  her  husband,  from  whom  she 
treacherously  departs;  so  close  are  her  intrigues  with  her  lewd 
companions,  and  so  craftily  disguised,  that  it  is  as  impossible  to 
discover  her  as  to  track  an  eagle  in  the  air.  She  eats  the  forbidden 
fridt,  after  the  sin)ililude  of  Adam's  transgression,  and  then  wipes 
her  month,  that  it  may  not  betray  itself,  and,  with  a  bold  and 
impudent  face,  says,  /  have  done  no  wickedness.  [l.]To  the 
world  she  denies  the  fact,  and  is  ready  to  swear  it,  that  she  is  as 
chaste  and  ?nodest  as  any  woman,  anil  never  did  the  wickedness 
she  is  suspected  of.  They  are  works  of  darkness,  which  are 
industriously  kept  from  coming  to  the  light.  [2.]  To  her  own 
conscience  (if  she  have  any  left)  she  denies  the  fault,  and  will 
not  o\\  n  that  that  great  wickedness  is  any  wickedness  at  all,  but  an 
innocent  entertainment.  See  Hos.  12. 7, 8.  Thus  multitudes  ruin 
their  souls  by  calling  evil  good,  and  out-facing  their  convictions 
with  a  self-justification. 

II.  An  account  of  four  things  that  are  intolerable,  that  is,  four 
sorts  of  persons  that  are  vei-y  troublesome  to  the  places  where 
they  live,  and  the  relations  and  companies  they  are  in;  Ihe  earth 
is  disquieted  for  them,  and  groans  under  them  as  a  burthen  it 
cannot  bear,  and  they  are  all  much  alike.  1.  A  servant  when 
he  is  advanced,  and  intrusted  with  power,  who  is,  of  all  others, 
most  insolent  and  imperious;  witness  Tobiah  Ihe  servant,  the 
Ammonite,  Neh.2.10.  2.  vl/oo/,  a  silly,  rude,  boisterous,  vicious, 
man,  when  he  is  grown  rich,  and  is  partaking  of  the  pleasure,!  ol 
Ihe  table,  will  disturb  all  the  company  with  his  extravagant  talk, 
and  the  affronts  he  will  jnit  upon  those  about  him.  3.  An  ill- 
natured,  cross-grained,  woman,  when  she  gels  a  husband;  who, 
having  made  herself  odious  by  her  pride  and  sourness,  so  thai 
one  w'ould  not  have  thought  any  body  should  have  loved  her,  yet, 
if  at  last  she  be  married,  that  "honourable  estate  makes  her  more 
intolerably  scornful  and  spiteful  than  ever.  It  is  pity  that  which 
should  sweeten  the  disposition,  should  have  a  contrary  effect.  A 
gracious  ■woman,  when  she  is  married,  will  be  ;yet  more  obligrnp- 


PROVCRBS.  XXX. 


Tlie  Wortls  of  Asrur. 


4.  An  okl  maitl-servant  that  lias  prevailed  « ilh  her  niislress,  b_v  : 
liuniouriiig  lier,  and,  as  we  say,  getting  the  h-nglh  of  her  foot,  to 
leave  licr  wliat  slie  lias,  or  is  as  dear  to  lier  as  if  she  was  to  be  her 
heir,  such  a  one  likewise  will  be  intolerably  proud  and  malicious, 
and  think  all  too  little  tliat  her  mistress  gives  her,  and  herself 
wronged  if  any  tiling  be  left  from  her.  Let  those,  therefore,  whom 
Providence  has  advanced  to  lionoiir  from  mean  beginnings,  care- 
fully watch  against  that  sin  which  will  most  easily  beset  them, 
pride  and  haughtiness,  which  will  in  them,  of  all  others,  be  most 
insufferable  and  inexcusable;  and  let  them  humble  themselves 
with  the  remcn)brance  of  the  rock  out  of  which  they  were  licwii. 

24.  There  be  four  things  tchich  are  little  upon 
the  earlh,  but  thej'  are  exceeding  wise;  25.  The 
ants  are  a  people  not  strong;,  yet  they  prepare  their 
meat  in  the  summer;  26.  The  conies  w/c  but  a 
feeble  folk,  yet  make  tliey  their  houses  in  the 
rocks;  27.  The  locusts  have  no  king,  yet  go  they 
forth  all  of  them  by  bands;  28.  The  spider  taketh 
hold  with  her  hands,  and  is  in  kings'  palaces. 

Agtir,  liaving  specified  four  things,  that  seem  great,  and  yet 
are  really  contemptible,  here  specifies  four  things  that  are  little, 
and  yet  are  very  admirable,  great  in  miniature;  in  which,  as 
Bishop  Patrick  observes,  he  teaches  us  several  good  lessons;  as, 
1.  Not  to  admire  bodily  bulk,  or  beauty,  or  strength,  or  to  value 
persons,  or  think  the  belter  of  them,  for  that,  but  to  judge  of  men 
by  their  wisdom  and  conduct,  their  industry  and  application  to 
business,  which  are  ciiaracters  that  deserve  respect.  2.  To  admire 
the  wisdom  and  power  of  the  Creator  in  the  smallest  and  most 
despicable  animals,  in  an  ant  as  much  as  in  an  elephant.  3.  To 
blame  ourselves  who  do  not  act  so  much  for  our  own  interest  as 
the  meanest  creatures  Ao  for  theirs.  4.  Not  to  despise  the  weak 
things  of  the  world;  there  are  those  that  are  little  upon  the  e^\Tlh, 
j)oor  in  the  world,  and  of  small  account,  and  yet  are  exceeding 
tcise,  wise  for  their  souls  and  another  world,  and  those  are 
exceeding  wise,  wiser  titan  their  neighbours.  Margni.  Theg  are 
tiise,  made  irise  by  the  special  instinct  of  nature;  all  that  are 
wise  to  salvation,  are  made  wise  by  the  grace  of  God.  Those  he 
fj)ecifies  are, 

( 1.)  The  a»/s;  minute  animals,  and  very  weak,  and  yet  they 
are  verv  industrious  in  gathering  projier  food,  and  have  a  strange 
sagacity  to  do  it  in  the  summer,  the  proper  time:  this  is  so  great 
a  piece  of  wisdom,  that  we  may  learn  of  lliem  to  be  «ise  for 
fuluritv,  ch.6.6.  When  the  ravening  lions  lack,  and  suffer 
hunger,  the  laborious  ants  have  plenty,  and  know  no  want. 

(2.) The  conies,  or,  as  some  rather  understand  it,  the  Arabian 
mite,  field-mice,  weak  creatures,  and  very  timorous,  yet  they 
liave  so  nnuh  wisdom  as  to  make  their  honscs  in  the  rocks,  where 
they  are  well-guarded,  and  their  feebleness  makes  them  take 
shelter  iu  those  natural  fastnesses  and  fortifications.  Sense  of 
our  own  indigence  and  weakness  should  drive  us  to  him  that  is  a 
Hock  higher  than  ice,  for  shelter  and  support;  there  let  us  make 
our  habilalion. 

(3.)  The  locnsts;  they  are  little  also,  and  have  no  king,  as  the 
bees  have,  but  iheg  go  forth  all  of  them  by  bands,  like  an  army  in 
battle-arrav ;  and,  observing  such  good  order  among  themselves, 
it  is  not  anv  inconvenience  to  them  that  they  have  no  king.  They 
are  called  God's  great  army;  (Joel,  2.  25.)  for,  when  he  pleases, 
lie  musters,  he  marshals,  Ib.em,  and  wages  war  by  them,  as  he 
did  upon  Egypt.  They  go  forth  all  of  them  gathered  together;  so 
the  margin  ;  sense  of  weakness  should  engage  us  to  keep  together, 
that  we  may  strengthen  the  hands  of  one  another. 

(4.)  The  spider;  an  insect,  but  as  great  an  instance  of  industry 
in  our  houses  as  the  ants  are  in  the  field.  Spiders  are  very 
ingenious  in  weaving  their  webs,  with  a  fineness  and  exactness, 
^uch  as  no  art  can  pretend  to  come  near;  They  take  hold  with 
their  hands,  and  spin  a  fine  thread  out  of  their  own  bowels,  with  a 
grtat  deal  of  art;  and  they  are  not  only  in  poor  men's  cottages, 
but  in  hingi'  palaces,  notwithstanding  all   the  care  that  is   there 


taken  to  destroy  tliem.  Providence  wonderfully  keeps  up  those 
kinds  of  creatures,  not  only  which  men  provide  not  for,  but  which 
every  mans  hand  is  against,  and  seeks  the  destruction  of,  Tlio'se 
that  will  mind  their  business,  and  take  hold  of  it  with  their 
hands,  shall  be  in  king's  palaces;  sooner  or  later,  they  will  get 
preferment,  and  may  go  on  with  it,  notwithstanding  the  difficullies 
and  discouragements  they  meet  with.  If  one  well-spun  web  be 
swept  away,  it  is  but  making  another. 

29.  There  be  three  things  which  go  well,  yea, 
four  are  comely  in  going:  30.  A  lion  uhich  is 
strongest  ainong  beasts,  and  turnetli  not  away 
for    any;       31.  A  greyhound;    an    Ive-goat  also; 


and  a  king,   against  wliom  there  is  no  rising 


up. 


,32.  If  thou  hast  done  foolishly  in  lifting  up  thyself, 
or  if  thou  hast  thougiit  evil,  /cry  thine  hand  upon 
thy  mouth.  33.  Surely  the  churning  of  milk 
bringeth  forth  butter,  and  the  wringing  of  the 
nose  bringeth  forth  blood:  so  the  forcing  of  wrath 
bringeth  forth  strife. 

Here  is,  1.  An  enumeration  of  four  things  which  are  majestic 
and  stately  in  their  going,  which  look  great. 

(1.)  A  lion,  the  king  of  beasts,  because  strongest  among  beasts; 
among  beasts  it  is  strength  that  gives  the  pre-eminence,  but  it 
is  pity  that  it  should  do  so  among  men,  whose  wisdom  is  their 
honour,  not  \.heir  strength  and  force.  The  lion  turns  tiot  atcay, 
nor  alters  his  pace,  for  fear  of  any  pursuers,  since  be  knows  he 
is  too  hard  for  them.  Herein  the  righteous  are  bold  «s  a  lion, 
that  they  tnr/i  not  au.ay  from  their  duty  for  fear  of  any  difficulty 
they  meet  with  in  it. 

(2.)  A  grey-hound  that  is  girt  in  the  loins,  and  fit  for  running; 
or,  as  the  margin  reads  it,  a  horse,  which  ought  not  to  be  omitted 
among  the  creatures  that  are  comely  in  going,  for  so  he  is, 
especially  when  he  is  dressed  up  in  his  harness,  or  trapj)ings. 

(  3.)  A  he-goat,  the  comeliness  of  whose  going  is  when  he  goes  first, 
and  leads  the  flock ;  it  is  the  comeliness  of  a  Christian's  going,  to 
go  first  in  a  good  work,  and  to  lead  others  hi  the  right  way. 

(4.)  A  king,  who,  w  hen  he  appears  in  his  majesty,  is  looked 
upon  with  reverence  and  awe,  and  all  agree  that  there  is  no  rising 
up  against  him ;  none  can  compare  with  him,  none  can  contend 
with  him,  whoever  does  it,  it  is  at  his  peril.  And  if  there  is  no 
rising  np  against  an  earthly  prince,  woe  to  him  then  that  strives 
with  his  Maker.  It  is  hitended  that  we  should  learn  courage  and 
fortitude  in  all  virtuous  actions  from  the  lion,  and  not  to  turn 
away  from  any  difficulty  we  meet  with;  from  the  grey-hound  we 
may  learn  quickness  and  dispatch;  from  the  he-goat,  the  care  of 
our  familv,  and  those  under  our  charge;  and  from  a  king,  to 
have  our  children  in  subjection  with  all  gravity;  and  from  them 
all,  to  go  well,  and  to  order  the  steps  of  our  conversation,  so  as 
that  we  may  not  only  be  safe,  but  comely,  in  going. 

2.  A  cauiion  to  us  to  keep  our  temper  at  all  times,  and  under 
all  provocations,  and  to  take  heed  of  carrying  our  resentments 
too  far  upon  any  occasion,  especially  when  there  is  a  king  in  the 
case,  against  whom  there  is  no  rising  up;  when  it  is  a  ruler,  or 
one  much  our  superior,  that  is  offended;  nay,  the  rule  is  always 
the  same. 

(l.)We  must  bridle  and  suppress  our  own  passion,  and  lake 
shame  to  ourselves,  whenever  we  are  justly  charged  with  a  fault, 
and  not  insist  upon  our  own  innocency;  If  we  have  lifted  np 
ourselves,  either  in  a  proud  conceit  of  ourselves,  or  a  ))eevish 
opposition  to  those  that  are  over  us,  if  we  have  transgressed  the 
laws  of  our  place  and  station,  we  have  therein  done  foolishly. 
Those  that  magnify  themselves  oi-er  others,  or  against  others,  that 
are  haughty  and  insolent,  they  do  but  shame  themselves,  and 
betray  their  own  weakness;  nay,  if  we  have  but  thought  evil,  if 
we  are  conscious  to  ourselves,  that  we  have  harboured  an  ill  design 
in  our  minds,  or  it  has  been  suggested  to  us,  we  must  lay  our 
handup-m  nr  mouth,  [  1.]  We  must  humble  ourselves  for  what  w« 


PROVERBS,  XXX,  XXXI.      The  Words  of  Lemuel's  Mother. 


have  (lonn  amiss,  aiifl  pvoii  lie  in  llie  (lust  ?)efo!e  God,  in  sorrow 
for  it,  as  Job  did,  when  he  repented  of  wliat  he  had  said  foolishly  ; 
(c/j.40.4.)  /  irill  lay  luy  hand  upon  my  mouth ;  and  as  the  con- 
vieled  leper,  who  jiiif  a  covering  upon  /lis  vppur  Up.  If  we  have 
done  foolishlif,  we  must  not  stand  to  it  liefore  met!,  but  by  silence 
own  our  2uilt,  which  will  be  the  best  >vay  of  appeasing  those  wc 
have  offended.  [-2.]  We  must  keep  the  e\il  thought  we  have 
conceived  in  our  minds  from  breaking  out  in  any  evil  specclies; 
Do  not  give  the  evil  thought  an  imprimatur — a  licence;  allow  it 
not  to  be  published,  but  lay  thy  hand  vpon  thy  month;  wse  a  holy 
violence  with  thyself,  if  need  be,  and  enjoin  thyself  silence ;  as 
Christ  svjjcrednot  the  evil  spirits  to  speak.  It  is  bad  to  think  ill, 
but  it  is  much  worse  to  speak  it;  for  that  implies  a  consent  to  the 
evil  thought,  and  a  willingness  to  infect  others  with  if. 

(2.)  We  must  not  irritate  the  jtassions  of  others.  Some  are  so 
very  provoking  in  their  words  and  conduct,  that  they  even  force 
ivrath,  they  make  those  about  Ihem  angry,  whether  they  will  or 
no,  and  put  Ihem  into  a  ))assion,  who  are  not  only  not  inclined  to 
it,  but  resolved  against  it.  Now,  this  forciiiy  of  nrath  brinys 
forth  strife,  and  where  that  is,  there  is  confusion  and  every  evil 
vwr/i.  As  the  violent  agitation  of  the  cieam  fetches  all  the  good 
out  of  the  milk,  and  the  hard  u-ringiiig  of  the  nose  will  extort  blood 
from  it,  so  this  forcing  of  irrath  wastes  both  the  body  and  spirits 
of  a  man,  and  rolis  him  of  all  the  good  that  is  in  him.  Or,  as  it 
is  in  the  churning  of  milh,  and  the  irringiny  of  the  7iose,  that  is 
Hone  by  force,  whidi  otherwise  would  not  be  done;  so  the  spirit 
is  heated  by  degrees  with  strong  passions,  one  angry  word  begets 
another,  and  that  a  third,  one  passionate  debate  makes  work  for 
another,  and  so  it  goes  on,  till  it  ends  at  length  in  irreconcileable 
feuds;  let  nothing,  therefore,  be  said  or  done  with  violence,  but 
cv."ry  thing  with  softness  and  calmness. 

CHAP.  XXXI. 

7^(5  chapter  is  mlded  to  Snlomon's  proverbs,  some  titijik,  because  it  is  of  the 
same  author,  supposing  king  Lemuel  to  be  king  Sohmon;  others,  only  because 
it  is  of  the  sanie  nature,  titougli  left  in  writing  Inj  another  autlior,  called 
Lemuel;  however  it  be,  it  is  a  prophecy,  and  therefore  given  by  inspiration 
and  direction  of  God,  which  Lemuel  wasunderin  the  writing  of  it,  and  putting 
it  into  this  form,  as  his  midher  was  in  dictating  to  him  tite  matter  of  it. 
Here  is,  I.  An  exhortation  to  Lemuel,  a  young  prince,  to  take  heed  of  tlie 
sins  he  would  be  tempted  to,  and  to  do  the  duties  of  the  place  he  was  called  to, 
».  1 .  .9.  //.  Tlie  description  of  a  virtuous  icoman,  especially  in  the  relation 
of  a  wife,  and  the  mistress  of  a  family,  irhich  Lemuel's  tnothcr  drew  up,  not 
as  an  encomium  of  herself,  though,  no  doubt,  it  was  her  own  true  picture, 
hut  either  as  an  instntction  to  her  daughters,  as  the  foregoing  verses  were  to 
her  son,  or  as  a  direction  to  her  son  in  the  choice  of  a  tcifc ;  she  mttst  be 
cttaste  and  modest,  diligent  and  frugal,  dutiful  to  her  liusband,  careful  of  her 
family,  discreet  in  her  discourse,  and  in  the  education  of  her  children,  and, 
above  all,  conscientious  in  her  duty  to  God;  such  a  one  as  this,  if  he  can  find 
her,  icilt  make  him  happy,  v.  10.  .31. 

l.'T'HE  words  of  khig  Lemuel,  the  ])rophecy 
A  that  his  mother  taught  him.  2.  What,  my 
son?  and  what,  tlie  son  of  my  womb?  and  what, 
the  son  of  my  vows  ?  3.  Give  not  thy  strength  unto 
women,  nor  thy  ways  to  that  which  destroyeth 
kings.  4.  Jt  is  not  for  kings,  O  Lemuel,  il  is  not 
for  kings  to  drink  wine;  nor  for  princes  strong 
drink:  5.  Lest  they  drink,  and  forget  the  law, 
and  pervert  the  judgment  of  any  of  tiie  afflicted. 
6.  Give  strong  drink  unto  him  that  is  ready  to 
perish,  and  wine  unto  those  tliat  be  of  heavy 
hearts.  7.  Let  him  drink,  and  forget  his  poverty, 
and  reinetnl)er  his  misery  no  more.  8.  Open  thy 
mouth  for  the  dutnb  in  the  cause  of  all  such  as  are 
appointed  to  destruction.  9.  Open  thy  mouth, 
judge  righteously,  and  plead  the  cause  of  the  poor 
and  needy. 

Most  interpreters  are  of  opinion  that  Lemuel  is  Solomon;  the 
name  signifies  one  that  is  for  God,  or  devoted  to  (iod;  and  so  it 


agrees  well  enough  with  that  honourable  name  which,  by  divine 
appointment,  was  given  to  Solomon,  (2  Sam.  12.  25.)  Jedediah, 
beloved  of  the  Lord.  Lenmel  is  supposed  to  be  a  pretty,  fond, 
endearing,  name,  by  which  his  mother  used  to  eal!  him;  and  so 
much  did  he  value  himself  upon  the  interest  he  had  in  his  mother's 
affections,  that  he  was  not  ashamed  to  call  himself  by  it.  One 
would  the  rather  incline  to  think  it  is  Solomon  that  here  tells  us 
what  his  mother  taught  him,  because  he  tells  us,  {ch.4.4.)  what 
his  father  taught  him.  But  some  think,  (and  the  conjecture  is 
not  improbable,)  that  Lemuel  was  a  prince  of  some  neighbouring 
country,  whose  mother  was  a  daughter  of  Israel,  perhaps  of  the 
house  of  David,  and  taught  him  these  good  lessons.  Note,  1.  It 
is  the  duty  of  mothers,  as  well  as  fathers,  to  teach  their  children 
what  is  good,  that  they  may  do  it,  and  what  is  evil,  that  thej  may 
avoid  it;  when  they  are  young  and  tender,  they  are  most  under 
the  mother's  eye,  and  she  has  then  an  opportunity  of  moulding 
and  fashioning  their  minds  well,  which  she  ought  not  to  let  slip. 
2.  Even  kings  must  be  catechised;  the  greatest  of  men  is  less  than 
the  least  of  the  ordinances  of  God.  3.  Those  that  are  grown  up 
to  maturity  should  often  call  to  mind,  and  make  mention  of,  the 
good  instructions  they  received  when  they  were  children,  for  their 
own  admonition,  the  edification  of  others,  and  the  honour  of  tliose 
who  were  the  guides  of  their  youth. 

Now,  in  this  mother's  (this  queen  mother's)  catechism,  observe, 
I.  Her  expostulation  with  the  young  prince,  by  which  she  lays 
hold  of  hira,  claims  an  interest  in  him,  and  awakens  his  attention 
to  what  she  was  about  to  say;  («.2.)  "  What,  my  son?  What  shall 
I  say  to  thee?"  She  speaks  as  one  considering  what  advice  to  give 
him,  and  choosing  out  words  to  reason  with  him  ;  so  full  of  concern 
is  she  for  his  welfare  !  Or,  What  is  this  that  thou  doest?  It  seems 
to  be  a  chiding  question.  She  observed,  when  he  was  young,  that 
he  was  too  much  inclined  to  women  and  wine,  and  therefore  she 
found  it  necessary  to  take  him  to  task,  and  deal  roundly  with  him. 
"  TI7i«^,  my  son?  Is  this  the  course  of  life  thou  intendest  to  lead  ? 
Have  I  taught  thee  no  belter  than  thus?  I  must  reprove  thee,  and 
reprove  thee  sharply,  and  thou  must  take  it  well,   for," 

1.  "  Thou  art  descended  from  me,  thou  art  the  son  of  my  womb, 
and  therefore,  what  I  say  comes  from  the  authority  and  affection 
of  a  parent,  and  cannot  be  suspected  to  come  from  any  ill-will; 
thou  art  a  piece  of  myself,  I  bare  thee  with  sorrow,  and  I  expect 
no  other  return  for  all  the  pains  I  have  taken  with  thee,  and 
undergone  for  thee,  than  this.  Be  wise  and  good,  and  then  I  am 
well-j)aid." 

2.  "  Thou  art  devoted  to  my  God  ;  thou  art  the  son  of  my  vows, 
the  son  I  prayed  to  God  to  give  me,  and  promised  to  give  back  to 
God,  and  did  so;"  (thus  Samuel  was  the  son  of  Hannah's  vows;) 
"  thou  art  the  son  I  have  often  prayed  to  God  to  give  his  grace 
to;  (Ps.  72.1.)  and  shall  a  child  of  so  many  pra\ers  miscarry  i 
And  shall  all  my  hopes  concerning  thee  be  disappointed?"  Out 
children  that  by  baptism  are  dedicated  to  God,  for  whom,  and  in 
whose  name,  we  covenanted  with  God,  may  well  be  called  the 
children  of  our  vows;  and  as  this  may  be  made  a  good  plea  with 
God  in  our  prayers  for  them,  so  it  may  be  made  a  good  plea  with 
them  in  the  instructions  we  give  them;  we  may  tell  them  they  are 
baptized,  are  the  children  of  our  vou-s,  and  it  is  at  their  peril  if 
they  break  those  bonds  in  sunder,  which,  in  their  infnncy,  they 
were  solemnly  brought  under. 

II.  The  caution  she  gives  him  against  those  two  destroying  sms 
of  nnclcanness  and  drnnhenness,  which,  if  he  allowed  himself  in 
them,  would  certainly  be  his  ruin. 

1.  Against  uncleanness;  (t;.  3.)  Give  not  thy  strength  unto 
n-onien,  unto  strange  women.  He  n)iist  not  be  soft  and  effeminate, 
nor  spend  that  time  in  a  vain  conversation  with  the  ladies,  which 
should  be  spent  in  getting  knowledge  and  dispatchina' business; 
nor  employ  that  vit  which  is  the  strength  of  the  sold  in  courting 
and  complimenting  them,  Mhich  he  should  employ  about  the  affairs 
of  his  goverrmient.  "  Especially  shun  all  adultery,  fornication, 
and  lasci\ionsness,  which  waste  the  strength  of  the  body,  and 
bring  into  it  dangerous  diseases.  Give  not  thy  ways,  thy  affections, 
thy  conversation,  to  that  which  destroys  hings,  which  has  destroyed 
rnanv,  which  gave  such   a   shock  to  the  kingdom,  even  of   David 


\ 


I 

I 


PROVERBS.  XXXT 


Tlui  Words  of  Lemuel's  \fot!ier. 


himself ,  in  llie  matter  of  Uriah.  Let  llie  sufFt'iiiig-s  of  others  be 
thy  \variiiiif;s."  It  lessens  the  honour  of  kinijs,  aiul  inukrs  thetn 
mean.  Are  those  fit  to  govern  others,  that  are  themselves  shives  to 
their  own  lusts?  It  makes  them  unfit  for  business,  and  fills  their 
court  with  the  basest  and  worst  of  animals.  Kinp,s  lie  exposed  to 
temptations  of  this  kind,  bavins;  wherewith  both  to  please  the 
humours,  and  to  bear  the  charges  of  the  sin,  and  therefore  they 
ouffht  to  double  their  piard  ;  and  if  they  viould  preserve  their 
peojile  from  the  unclean  spirit,  thay  must  themselves  be  ])atteni8 
of  purity.  Meaner  people  may  also  apply  it  to  themselves.  Let 
none  give  their  strength  (n  that  irAich  dcstrnt/s  souls. 

2.  Against  drunkenness,  v.  4,  5.  He  must  not  d rink  wine,  or 
sfronr/  drinh,  to  excess;  he  must  never  sit  to  drink  as  they  used  to 
do  in  the  day  of  I  heir  hing,  when  the  princes  made  him  sick  with 
bottles  of  nine,  Hos.  7.o.  Whatever  temptation  he  might  be  in 
from  the  excellency  of  the  wine,  or  the  charms  of  the  company, 
li-e  must  deny  himself,  and  be  strictly  sober,  considering:. 

(1.)  The  indecency  of  drunkenness  in  a  king;  However  some 
may  call  it  a  fashionable  accnniplishment  and  entertainment,  it  is 
tint  for  kinfjs,  O  Leiniiel,  it  is  not  fur  kings,  to  ailow  themselves 
that  liberty;  it  is  a  dis)inrai;euieul  to  their  dignity,  and  profanes 
their  crown,  by  confusing  the  head  Ibat  wc;;rs  it;  that  vvbieli  for 
tlie  time  unmans  them,  docs  for  the  time  unking  them.  Shall 
we  say.  They  ore  gods?  No,  thev  are  worse  than  the  beasts  that 
ferish.  All  Christians  are  made  in  our  God  kings  and  priests,  and 
mnst  apply  this  to  themsehes.  If  is  not  for  Christians,  ■//  is  not 
for  Christians,  to  drink  to  excess,  they  debase  themselves  if  they 
do;  it  ill  becomes  the  heirs  of  tiie  kingdom,  and  the  sjiiritual 
priests,   Lev.  10.0. 

(2.)  The  ill  consequences  of  h;  (v.  5.)  Lest  they  drink  away 
their  understandings  and  memories,  drink,  and  forget  the  lair  by 
Vhich  thev  are  to  govern  ;  and  so,  instead  of  doing  good  w  ith  their 
power,  do  hurt  with  it,  and  pervert  or  alter  the  jndgment  of  all 
the  sons  of  affliction,  and,  when  they  should  riglit  them,  wrong 
Shem,  and  add  to  their  affliction.  It  is  a  sad  complaint  which  is 
madeof  the  priestsand  prophets,  (Isa.28.7.)  that  they  have  erred 
through  leine,  and  through  strong  drink  they  are  ont  of  the  nay; 
and  the  effect  is  as  bad  in  kinas,  who,  when  they  are  drunk,  or 
intoxicated  with  the  love  of  wine,  cannot  but  stumble  in  Judgment. 
Judges  must  have  clear  heads,  which  those  cannot  have,  who  so 
often  make  themselves  giddy,  and  incapacitate  themselves  to  judge 
of  the  most  common  things. 

III.  The  counsel  she  gives  him  to  do  good. 

1.  He  must  do  good  with  his  wealth.  Great  men  must  r\oX 
think  that  they  have  their  abundance,  only  that  out  of  it  they  may 
make  provision  for  the  flesh,  to  fulfil  the  lusts  of  it,  ar.d  may  the 
more  freely  indulge  their  own  genius;  no,  but  that  with  it  they 
may  relieve  such  as  are  in  distress,  f.  6,  7.  "Thou  liasl  wine 
and  strong  drink  at  command  ;  instead  of  doing  thyself  hurt  with 
it,  do  others  good  with  it,  let  them  have  it  that  ntied  it."  Those 
that  have  wherewithal  mnst  not  only  give  bread  to  the  hungry, 
and  water  to  the  thirsty,  but  they  must  give  strong  drink  to  him 
that  is  ready  to  perish  through  sickness  or  pain,  ajul  wine  to  those 
that  are  melancholy  and  of  heavy  heart;  for  it  was  appointed  to 
cheer  and  revive  the  spirits,  and  tnake  glad  the  heart,  (as  it  does 
where  there  is  need  of  it,)  not  to  burthen  and  oppress  the  spirits, 
as  it  does  where  there  is  no  need  of  it.  We  must  deny  ourselves 
in  the  gratifications  of  sense,  that  we  may  have  to  spare  for  tlse 
relief  of  the  miseries  of  others,  and  be  glad  to  see  our  superfluities 
and  dainties  better  bestowed  upon  those  whom  they  will  be  a  real 
kindness  to,  than  upon  ourselves  whom  they  will  be  a  real  injurv 
to.  Let  those  that  are  ready  to  perish  drink  soberly,  and  it  will 
be  a  means  so  to  revive  their  drooping  spirits,  that  they  w'lW  forget 
their  povertii  for  the  time,  and  rememher  their  misery  no  iiore,  and 
go  they  will  be  the  better  able  to  bear  it,  Thi  fews  say,  that 
upon  tills  was  grounded  the  practice  of  givhig  a  stupifvnig  drink  to 
condemned  prisoners  when  they  were  going  to  execution,  as  they 
did  to  our  Saviour.  But  the  scope  of  the  place  is  to  shew  that 
wine  is  a  cordial,  and  therefore  to  be  used  for  want,  and  not  for 
wantonness,  by  those  only  that  need  cordials,  as  Timothy,  who  is 


advised  to  drink  a  little  nine,  on\y  for  his  stomach's  sake,  and  Afc 
often  infirmities,   1  Tim.  ."i. 2:1. 

2.  He  must  do  good  with  his  power,  his  knowledge,  and  interest ; 
must  administer  jiislice  with  care,  courage,  and  compassion,  ii.8,9. 
(  1.)  He  mnst  himself  lake  cognizance  of  the  causes  his  subjects 
have  de|)cnding  in  bis  courts,  anrl  inspect  what  bis  judges  and 
officers  do,  that  lie  may  support  those  that  do  their  duty,  and  lay 
those  aside  that  neglect  il,  or  are  partial.  (2.)  He  must,  in  all 
matters  that  come  before  him,  judge  righteonsli/,  and,  without 
fear  of  the  fa-ce  of  man,  boldly  |)ass  spiiteiicc  according  to  ecpnlv; 
Open  thy  nioutli ;  which  den(Jtes  the  liberty  of  speech  that  princes 
and  judges  ought  to  use  in  passing  sentence.  Some  observe,  that 
wise  men  only  open  their  mouths,  for  fools  have  their  nu)uths 
always  open,  are  full  of  words.  (3.)  He  must  especially  look  upon 
himself  as  obliged  to  be  the  patron  of  oppressed  innocencv;  the 
inferior  magistrates  perhaps  had  not  zeal  and  tenderness  enough  to 
plead  the  cause  of  the  poor  and  needy,  therefore  the  king  himself 
mnst  interpose  and  appear  as  an  advocate,  [l,]For  those  that 
rtere  unjustly  charged  with  capital  crimes,  as  >Jal)oth  was;  that 
were  appointed  to  destruction,  to  gratify  the  malice  either  of  a 
parlicultir  person,  or  of  a  party.  It  is  a  case  which  it  well  befits  a 
king  to  ap]>ear  in,  for  the  preserving  of  innocent  blood.  [2.]  For 
I  those  that  had  actions  unjustly  brought  against  them,  to  defraud 
them  o;  their  right,  because  they  were  poor  and  needy,  and  unable 
to  defend  it,  not  ha\ing  wherewithal  to  fee  counsel;  in  such  a  case 
also  kings  must  be  advocates  for  the  poor.  Especially,  [3.]  Foi 
those  that  weic  dn:>tb,  and  knew  not  how  to  speak  for  themselves, 
either  through  weakness  or  fear,  or  being  over-talked  by  the  pro- 
secutor, or  overawed  by  the  court.  It  is  generous  to  speak  for 
those  that  cannot  speak  for  themselves,  that  are  absent,  or  have 
not  words  at  eoramand,  or  are  timorous.  Our  law  appoints  the 
judge  to  l)e  of  counsel  for  the  prisoner. 

10.  Will)  can  find  a  virtuous  woman?  for  Iter 
price  is  far  above  rubies.  11.  Tiie  lieart  of  Iter 
husband  doth  safely  trust  in  her,  so  that  lie  .shall 
have  no  need  of  spoil.  12.  She  will  do  liiin  e,ood 
and  not  evil  all  the  days  of  her  life.  1.3.  Sh«: 
seeketh  wool,  and  flax,  and  worketh  willingly  witli 
her  hands.  14.  She  is  like  the  merchants' ships  ; 
she  briiigeth  her  food  from  afar.  15.  Site  riseth 
also  while  it  is  yet  night,  and  givelh  meat  to  her 
household,  and  a  portion  to  her  maidens.  ](i.  She 
considereth  a  field,  and  buyeth  it:  with  the  fruit 
of  her  hands  she  planteth  a  vineyard.  17.  She 
girdeth  her  loins  with  strength,  and  strengtheneth 
her  arms.  18.  She  perceiveth  that  her  merchan- 
dise is  good  :  her  candle  goeth  not  out  by  night. 
19.  She  layeth  her  hands  to  the  spindle,  and  her 
hands  hold  the  distaff.  20.  She  stretcheth  out  he) 
hand  to  the  poor;  yea,  slie  reacheth  forth  her 
hands  to  the  needy.  21.  She  is  not  afraid  of  the 
snow  for  her  household:  for  all  her  household  are 
clothed  with  scarlet.  22.  She  maketh  herself 
coverings  of  tapestry  :  her  clothinc:  is  silk  and 
purple.  23.  Her  husband  is  known  in  the  gales, 
when  he  silteth  atnong  the  elders  of  the  land. 
24.  She  maketh  fine  linen,  and  selleth  it;  and  de- 
livereth  girdles  unto  the  merchant.  2o.Sfronglh 
and  lionourcrre  her  clothi;ig;  and  she  shall  rejoice 
in  time  to  come.  26.  She  openelh  her  moutii  with 
wisdom;  and  in  her  tongue  is  the  law  of  kindness. 
27.  She  looketh  well  to  the  ways  of  her  household, 


riiOVERBS,  XXXI. 


Tlie  virtuous  Woman- 


and  ealeth  not  the  bread  of  idleness.  28.  Her 
rhildren  arise  up,  and  oall  her  blessed ;  her  husband 
also,  and  he  praiseth  her.  2.0.  Many  daughters 
have  done  virtuously,  but  ihou  excellest  them  all. 
30.  Favour  is  deceitful,  and  beauty  is  vain:  but  a 
ivoman  that  feareth  the  Lord,  she  shall  be  praised. 
?1.  Give  her  of  the  fruit  of  her  hands;  and  let  her 
own  works  praise  her  in  the  gates. 

Ttiis  description  of  tlie  virtuous  tvoman'xs  AesxgxttA  to  shew  what 
«ives  the  women  should  make,  and  what  wives  the  men  should 
ilioose ;  it  consists  of  tweiily-two  verses,  each  beginning'  witli  a 
teller  of  the  Hebrew  alphabet  in  order,  as  some  of  the  Psalms; 
M  liieh  makes  some  think  it  was  no  part  of  the  lesson  which  Leniiiel's 
mother  taught  him,  l)ut  a  poem  hy  itself,  written  by  some  oilier 
hand,  and  perhaps  had  been  commonly  repeated  among  the  pious 
Jews,  for  the  ease  of  which  it  xvas  made  alphabetical.  We  have 
the  abridgment  of  it  in  the  New  Testament,  (lTim.2. 9, 10. 
1  l'et.3. 1 .  .6.)  where  the  duty  prescribed  to  wives  agrees  with 
this  descrijttion  of  a  good  wife;  and  with  good  reason  is  so  much 
stress  laid  upon  it,  since  it  contributes  as  much  as  any  one  thing 
to  the  keeping  up  of  religion  in  families,  and  the  entail  of  it  upon 
posterity,  that  the  mothers  be  wise  and  good  ;  and  of  what  con- 
sequence it  is  to  the  wealth  and  outward  prosperity  of  a  house, 
every  one  is  sensible.  He  that  will  thrive  must  ask  his  wife  leave. 
Here  is, 

I.  A  general  inquiry  after  such  a  one  ;  (u.lO.)  where  observe, 
l.The  person  inquired  after,  and  that  is,  a  virtuous  woman ;  a 
iiniiian  of  strength,  so  the  word  is;  though  the  weaker  vessel, 
yet  made  strong  by  wisdom  and  grace,  and  the  fear  of  God ;  it 
is  tlie  same  word  that  is  used  in  the  character  of  good  judges, 
(F.xod.  18. '21.)  that  they  are  able  mc?i,  men  qualified  for  the 
business  to  which  they  are  called,  7nc7i  nf  truth,  fearing  God.  So 
it  follows,  A  virtuous  uoman  is  a  woman  of  spirit,  who  has  the  com- 
mand of  her  own  spirit,  and  knows  how  to  manage  other  people's; 
one  thr.t  is  pious  and  industrious,  and  a  help  meet  for  a  man.  In 
opposition  to  this  strength,  we  read  of  the  weakness  of  the  heart  of 
an  imperious,  uhorish,  woman,  Ezek.l6.  30.  A  virtuous  woman 
is  a  woman  of  resolution,  who,  having  espoused  good  princijiles, 
IS  firm  and  steady  to  them,  and  will  not  be  frightened  with  winds 
and  clouds  from  any  ])art  of  her  duly.  2.  The  difficulty  of  meet- 
ing with  sut/i  a  one;  Who  can  find  hiir'i  Which  intimates  that 
good  w  omen  are  very  scarce  ;  many  that  seem  to  be  so,  do  not  prove 
so  ;  he  that  thought  he  had  found  a  virtuous  woman  was  deceived  ; 
Behold,  it  was  Leah,  and  not  the  Rachel  he  expected.  But  he 
that  desigr;s  to  marry  ought  to  seek  diligently  for  such  a  one, 
to  have  this  principally  in  his  eye,  in  all  his  inquiries,  and  to 
take  heed  that  he  be  not  biassed  by  beauty  or  gaiety,  wealth  or 
parentage,  dressing  well  or  dancing  well,  for  all  these  may  be, 
and  yet  the  woman  not  be  virtuous;  and  there  is  many  a  woman 
truly  virtuous,  who  yet  is  not  recommended  by  these  advantages. 
3.  The  unspeakable  worth  of  such  a  one,  and  the  value  which  he 
that  has  such  a  wife  ought  to  put  upon  her,  shewing  it  bv  his 
thankfulness  to  God,  and  his  kindness  and  respect  to  her,  whom 
he  nuist  never  think  he  can  do  too  much  for;  her  price  is  far 
above  rubies,  and  all  the  rich  ornaments  with  which  vain  women 
adorn  themselves.  The  more  rare  such  good  wires  are,  the  more 
they  are  to  be  valued. 

II.  A  particular  description  of  her,  and  of  her  excellent  qualifi- 
cations. 

1.  She  is  very  industrious  to  recommend  herself  to  her  husband's 
esteem  and  affection.  Those  that  are  good  really,  will  be  good 
relatively.  A  good  woman,  if  she  be  brought  into  the  married 
state,  will  be  a  good  wife,  and  make  it  her  bushiess  to  please 
her  husband,  1  Cor.  7. 34.  Though  she  is  a  woman  of  spirit 
herself,  yet  her  desire  is  to  her  husband,  to  know  his  mind  that 
she  may  accommodate  herself  to  it,  and  she  is  willuig  that  he  rule 
over  her.  , 

( 1.)  She  conducts  herself  so  that  he  may  repose  an  entire  confi- 1 


dence  in  her;  in  her  chastily,  which  she  never  gave  him  the  least 
occasion  to  suspect,  or  to  entert;iin  any  jealousy  of;  she  is  not  mo- 
rose and  reserved,  but  modest  and  grave,  and  has  all  the  marks  of 
\iitue  in  her  countenance  and  behaviour;  her  husband  knows  it, 
and  therefore  his  heart  doth  safely  trust  in  her;  he  is  easy,  and 
makes  her  so.  He  trusts  in  her  conduct,  that  she  will  speak  in 
all  conipanies,  and  act  in  all  affairs,  with  prudence  and  discretion, 
so  as  not  to  occasion  him  either  damage  or  reproach.  He  trusts 
in  her  fidelity  to  his  interests,  and  that  she  will  never  betray  his 
counsels,  or  have  any  interest  separate  from  that  of  his  family. 
When  he  goes  abroad,  to  attend  the  concerns  of  the  public,  he 
can  confide  in  her  to  order  all  his  affairs  at  home,  as  well  as  if  he 
hiuiself  were  there.  She  is  a  good  wife,  that  is  fit  to  be  trusted, 
and  he  a  good  husband,  that  will  leave  it  to  such  a  wife  to  manage 
for  hint. 

(2.)  She  contributes  so  much  to  his  content  and  satisfaction 
that  he  shall  have  no  need  of  spoil;  he  needs  not  be  griping  and 
scraping  abroad,  as  those  nmst  be  whose  wives  are  proud  and 
wasteful  at  home.  She  manages  his  affairs  so  that  he  is  always 
before-hand,  has  such  plenty  of  his  own,  that  he  is  in  no  tempta- 
tion to  prey  upon  his  neighbours.  He  thinks  himself  so  happy 
in  her,  that  he  envies  not  those  who  have  most  of  the  wealth  of 
this  world;  he  needs  it  not,  he  has  enough,  having  such  a  wife. 
Happy  the  couple  that  have  such  a  satisfaction  as  this  in  each 
other ! 

(3.)  She  makes  it  her  constant  business  to  do  him  good,  and  ia 
afraid  of  doing  any  thing,  even  through  inadvertency,  that  may 
turn  to  his  prejudice,  K.12.  She  shews  her  love  to  him,  not  by 
a  foolish  fondness,  but  by  prudent  endearments,  accommodating 
herself  to  his  temper,  and  not  crossing  him,  giving  him  good 
words,  and  not  bad  ones,  no,  not  when  he  is  out  of  humour; 
slutlying  to  make  him  easy,  to  provide  what  is  fit  for  him  both 
in  health  and  sickness,  and  attending  him  wilh  diligence  and 
tenderness  when  any  thing  ails  him  ;  nor  would  she,  no,  not  for 
the  world,  wilfully  do  any  thing  that  .niiglit  be  a  damage  to  hig 
person,  family,  estate,  or  reputation.  And  this  is  her  care  all  the 
days  of  her  life;  not  at  first  only,  or  now  and  then,  when  she  is  in 
a  good  humour,  but  perpetually;  and  she  is  not  weary  of  the  good 
offices  she  does  him;  She  does  him  good,  not  only  all  the  davs  of 
his  life,  but  of  her  own  too;  if  she  survive  him,  still  she  is  doing 
him  good  in  her  care  of  his  cliildren,  his  estate,  and  good  name, 
and  all  the  concerns  he  left  behind  him.  We  read  of  kindness 
shewed,  not  onlv  to  the  living,  but  to  the  dead,  Ruth,  2.  20. 

(4.)  She  adds  to  his  reputation  in  the  world;  (y. 23.)  Her  hus- 
band is  known  in  the  gates,  known  to  have  a  good  w  ife.  Bv  his 
wise  counsels,  and  prudent  management  of  affairs,  it  appears  that 
he  has  a  discreet  companion  in  his  bosom,  by  conversation  with 
whom  he  improves  himself.  By  his  cheerful  countenance  and 
pleasant  humour,  it  appears  that  he  has  an  agreeable  wife  at  home ; 
for  many  that  have  not  have  their  tempers  strangely  soured  by  it. 
Nay,  by  his  appearing  clean  and  neat  in  his  dress,  every  thing 
about  him  decent  and  handsome,  yet  not  gaudy,  one  may  know  he 
has  a  good  wife  at  home  that  takes  care  of  his  clothes. 

2.  She  is  one  that  takes  pains  in  the  duty  of  her  place,  and 
takes  pleasure  in  it.  This  part  of  her  character  is  much  enlarged 
upon  here. 

(1.)  She  hates  to  sit  still  and  do  nothing;  She  cats  not  the  bread 
of  idleness,  j;.27.  Though  she  needs  not  work  for  her  bread,  (she 
has  an  estate  to  live  upon,)  vet  she  will  not  eat  it  in  idleness,  be- 
cause she  knows  that  we  were  none  of  us  sent  into  this  world  to 
be  idle,  and  that  when  we  have  nothing  to  do,  the  Devil  will  soon 
find  us  something  to  do,  and  that  it  is  not  fit  that  those  w  ho  will 
not  labour  should  eat.  Some  eat  and  drink  because  they  can  find 
themselves  nothing  else  to  do;  and  needless  visits  must  be  received 
with  fashionable  entertainments;  these  are  eating  the  bread  of 
idleness,  which  she  has  no  relish  for,  for  she  neither  gives,  nor 
receives,  idle  visits  or  idle  talk. 

(2.)  She  is  careful  to  fill  up  time  that  none  of  that  be  lost. 
When  day-light  is  done,  she  does  not  then  think  it  time  to  lay  by 
her  work,  as  those  are  forced  to  do  whose  business  lies  abroad  iu 
the   fields,  (Ps.  104. 23.)  but,  her   business  lying  within  dotne. 


PROVERBS.  XXXI. 


The  virtuous  Woman, 


end  her  work  wnitli  camlle-Iiglil,  wiili  ihni  slic  Ipiiglliciis  out  (lie 
dav:  anil  Iter  ccindle  (iocs  not  out  Inj  niijlit,  v.  lU.  It  is  :i  tiier<:y 
to  have  caiullc-lig'iit  to  siipi)ly  the  want  of  tlav-li(;lit,  ami  a  diilv, 
havinij  lliat  adviiitage,  to  iiii|)lovc  it.  Wc  say  of  an  claboialc  piece. 
It  snielis  of  tiie  lamp. 

(;5.)'SVi(!  rises  early,  while  it  is  yet  night,  (r.  1.5.)  to  give  her 
servants  their  breakfast,  that  they  may  he  ready  to  go  cheerfiillv 
about  their  uork  as  soon  as  the  (lav  breaks.  She  is  none  of  those 
«ho  sit  up  playing  at  cards,  or  (lancing,  till  niidiiighl,  till  niorninu-, 
and  then  lie  in  bed  till  noon  ;  no,  the  virtuous  u-niiian  loves  her 
business  better  than  her  ease  or  her  pleasure,  is  in  care  to  be 
found  in  the  \\ay  of  her  duty  every  hour  of  the  day,  and  has  more 
true  satisfaction  in  having  given  meat  to  her  household  betimes  in 
Mie  morning,  than  those  can  have  in  the  nionev  they  have  won, 
>nuch  more,  hi  what  they  have  lost,  who  sat  up  all  night  at  play. 
'I'liose  that  have  a  family  to  take  care  of,  shoidd  not  love  their 
bed  too  well  in  a  morning. 

(4.)  She  applies  herself  to  the  business  that  is  proper  for  her. 
It  is  not  in  scholar's  business,  or  statesman's  business,  or  husband- 
nian's  business,  that  she  employs  herself,  but  in  women's  business  ; 
She  seeks  wool  and  flax,  where  she  mav  have  the  best  of  each  at 
the  best  hand,  and  cheapest;  she  has  a  stock  of  both  by  hei-,  and 
every  thing  that  is  necessary  to  the  carrying  on  both  of  the  woollen 
and  the  linen  manufacture;  (d.  13.)  and  with  this,  she  does  not 
only  set  the  poor  on  work,  whi-ch  is  a  very  good  office,  (lut  does 
herself  work,  and  work  willinglij,  ivith  her  hands;  she  works  with 
the  counsel  or  delight  of  her  hands,  so  the  word  is  ;  she  goes  about 
it  checrfidly  and  dexterously;  lavs  not  onlv  her  hand,  but  her 
niind,  to  it,  and  goes  on  in  it  without  weariness  in  well-doing. 
She  lin/s  her  own  hands  to  the  spindle,  or  s|)iiining-\vlieel,  and  her 
hands  hold  the  distaff;  (c.  19.)  and  she  does  not  reckon  it  either 
an  abridgment  of  her  liberty,  or  a  disparagement  lo  her  dignity,  or 
at  all  inconsistent  with  her  repose.  The  spindle  and  the  distaff  are 
here  mentioned  as  her  honour,  while  the  ornaments  of  the  daughters 
of  Zion  are  reckoned  up  to  their  reproach,   Isa.:?.  IS.cte. 

(5.)  She  does  what  she  does  with  all  her  might,  and  does  not 
trifle  in  it ;  (d.  1 7.)  She  girds  her  loins  with  strength,  and  strengthens 
her  arms ;  she  does  not  employ  herself  in  silling  work  only,  or  in 
that  which  is  only  the  nice  performance  of  the  fingers;  there  are 
works  that  are  scarcely  one  remove  from  doing  nothing;  but,  if 
there  be  occasion,  she  will  go  tliroui;h  with  work  that  re(piire«  all 
the  strength  she  has,  which  she  will  use  as  one  that  knows  it  is 
the  way  to  have  more. 

3.  She  is  one  that  makes  what  she  does  to  turn  to  a  good 
ncconnt  by  her  prudent  management  of  it;  she  docs  not  toil  all 
night  and  catch  nothing;  no,  she  herself  perceives  that  her 
merchandise  is  good;  (i-.  18.)  she  is  sensible  that  in  all  her 
laliour  there  is  profit,  and  that  encourages  her  to  go  on  in  it. 
She  perceives  that  she  can  make  things  herself  better  and  cheaper 
than  she  can  buv  them  ;  she  finds  by  observation  what  branch  of 
her  employment  brings  in  the  best  returns,  and  to  that  she  applies 
herself  most  eloselv. 

(l.)She  brings  in  provisions  of  all  things  necessary  and  con- 
venient for  her  family,  d.  14.  No  merchants'  ships,  no,  not 
Solomon's  navy,  ever  made  a  more  advantageous  return  than 
her  employments  do.  Do  they  bring  in  foreign  commodities 
with  the  effects  they  export?  So  does  she  with  the  fruit  of 
her  labours.  What  hergiound  does  not  produce,  she  can  furnish 
herself  with,  if  she  have  occasion  for  it,  by  exchanging  her  own 
goods  for  it;  and  so  she  brings  her  food  from  afar.  Not  that 
ehe  values  tilings  the  more  for  their  being  far-fetched,  but,  if 
they  be  ever  so  far  off,  if  she  must  have  tlieni,  she  knows  how  to 
come  bv  them. 

(2.)  She  purchases  lands,  and  enlarges  the  demesne  of  the 
family  ;  (v.  16.)  .S'/(f  considers  afield,  and  buys  it.  .She  considers 
what  an  advantage  it  will  be  to  the  family,  and  what  a  good 
account  it  will  turn  to,  and  therefore  she  buys  it;  or  rather,  though 
she  have  ever  so  much  mind  to  it,  she  will  not  buy  it,  till  she  has 
first  considered  it,  whether  it  be  worth  her  money,  whether  she 
can  afford  to  take  so  much  money  out  of  her  stock,  as  must  no 
10  purchase,  it,  whether  the  title  be  good,  whether  the   ground 

VOL.   II.  lo6 


will  answer  the  character  given  of  it,  and  v\helher  she  has  miHiej 
at  command  to  pay  for  it.  Many  have  undone  themselves  by  biiv- 
iii'j;  witliont  considering;  but  those  who  would  make  advantau'eoiH 
purchases  must  consider,  aiul  then  buy.  She  also  plants  n  vine- 
yard, but  it  is  irith  the  fruit  of  her  hands;  she  does  not  lake  u|i 
money,  or  run  into  debt,  to  do  it,  but  she  does  it  willi  what  she 
can  spare  out  of  the  gains  of  her  own  housewifery.  Men  shouhl 
not  lav  out  any  Ihin^  upon  superfluities,  till,  by  the  blessing  of 
(iod  upon  their  industry,  they  are  got  before-hand,  and  can  afford 
it;  and  then  the  fruit  of  the  vineyard  is  likely  to  be  doubly  sweet, 
when  it  is  the  fruit  of  honest  industry. 

(3.)  She  furnishes  her  house  well,  and  has  good  clolliing  for 
herself  and  her  family;  («.22.)  .S^/(e  makes  herself  coverings  of 
tapestry  to  hang  her  rooms,  and  she  may  be  allowed  to  use  them 
when  lliev  are  of  her  own  making;  her  own  clothing  is  rich  and 
fine,  it  is  silk  andpnrple,  according  to  her  place  and  rank.  Though 
she  is  not  so  vain  as  to  speiul  much  time  in  dressing  her,  nor 
makes  the  putting  on  of  ap|iarel  her  adorning,  nor  values  herself 
upon  it,  vet  sne  has  rich  clothes,  and  puts  them  on  well.  The 
senator's  robes  which  her  husband  wears  are  of  her  own  spinning, 
and  they  look  bf'ter,  and  wear  better,  than  any  that  aie  bouirht. 
She  also  g^ts  good  warm  clothing  for  her  children,  and  her  ser- 
vants' liveries;  she  needs  not  fear  the  cold  of  the  most  pinching 
winter,  for  she  and  her  family  are  well-provided  with  clothes, 
sufficient  to  keep  out  cold,  which  is  the  end  chiefly  to  be  aimed  at 
in  clothing  ;  All  her  household  arc  clothed  in  scarlet,  strong  cloth, 
ami  fit  for  winter,  and  vet  rich,  and  making  a  good  appearance, 
They  are  all  dnnltle-clolhed,  so  some  read  it;  have  change  of 
raiment,   a  winter-suit,  and  a  summer-suit. 

(4.)  She  trades  abroad;  she  makes  more  than  she  and  her 
household  have  occasion  for ;  and  therefore,  when  she  has 
sufficiently  stocked  her  family,  she  sells  fine  linen  and  girdles  lo 
the  merchants,  (ij.24.)  who  carry  them  to  Tyre,  the  mart  of  the 
nations,  or  some  other  trading  city.  Those  families  are  likelv  to 
thrive  that  sell  more  than  they  buy;  as  it  is  well  with  the  king- 
dom when  abundance  of  its  home-manufactures  are  exported.  It 
is  no  disgrace  to  those  of  the  best  quality  to  sell  what  they  can 
spare,  nor  to  deal  in  trade,  and  send  ventures  by  sea. 

(5.)  She  lays  up  for  hereafter;  She  shall  rejoice  in  time  to 
come,  having  laid  in  a  good  stock  for  her  family,  and  having  good 
portions  for  her  children.  Those  that  take  pains  when  they  are  in 
their  prime  will  have  the  pleasure  and  joy  of  it  when  Ihey  are  old, 
both  in  reflecting  upon  it,  and  in  reaping  the  benefit  of  it. 

4.  She  takes  care  of  her  familv,  and  all  the  affairs  of  il,  gives 
meat  to  her  household,  (v.\5.)  to  every  one  their  portion  of  meat 
in  due  season,  so  that  none  of  her  servants  have  reason  to  complain 
of  being  kept  short,  or  faring  hard.  She  gives  also  a  po-tion,  an 
allotment  of  work,  as  well  as  meat,  to  her  maidens;  they  shall  each 
of  them  know  their  business,  and  have  their  task.  She  looks  terll 
to  the  wai/s  of  her  household,  (v.  27.)  she  inspects  the  manners  of 
all  her  servants,  that  she  may  check  what  is  amiss  amona:  them, 
and  oblige  them  all  lo  behave  properly,  and  do  their  duty  to  (iod 
and  one  another,  as  well  as  to  her,  as  .lob,  who  ]iut  away  ini(|uity 
far  from  his  tabernacle;  and  David,  who  would  suffer  no  wicked 
thing  in  his  house.  She  does  not  intermeddle  in  the  concerns  of 
other  people's  houses,  she  thinks  it  enough  for  her  to  look  well  lo 
her  own. 

5.  She  is  charitable  to  the  poor,  r.  20.  She  is  as  intent  upon 
giving  as  she  is  upon  getting,  she  often  serves  the  poor  wilh  her 
own  hand,  and  she  does  it  freely,  cheerfully,  and  very  lilierally, 
with  an  outstretched  hand.  Nor  does  she  relie\e  her  jioor  neigh- 
bours only,  and  those  that  are  nigh  at  hand,  but  she  reaches  forth 
her  hands  to  the  needy  that  are  at  a  distance,  seekin?  opportunities 
to  do  good  and  to  commnnicate ;  which  is  as  good  housewifery  as 
any  thing  she  does. 

6.  She  is  discreet  and  obliging  in  all  her  discourse;  not  talkative, 
censorious,  or  po.evish,  as  some  are,  that  know  how  to  lake  pains; 
no,  she  opens  her  month  with  wisdom;  when  she  does  sjieak,  it  is 
w  ith  a  great  deal  of  prudence,  and  very  much  to  the  ])urpose  ;  you 
may  perceive  by  every  word  she  says,  how  much  she  governs  her- 
self by  the  rules  of  wisdom.     She  not  only  takes  prndenl  mea.surea 


PROVERBS,  XXXI. 


The  virlnoiis  Woman. 


herself,    bul  gives  prudent  advice  to  others;    and    this,    not  asliher;  thev  pray  for  her,  and  bless  God  that  they  had  such  a  gocd 

assuming'  the   authority  of  a  dictator,    hut  witli  the  affection  of  a  il  niotlicr.      It  is  a  debt  wliicli  tliey  owe  lier,  a  part  of  that  honour 


friend,  a-.id  an  ohligina;  air;  In  her  tongue  is  t/ie  /am  nf  kiru/ncss ; 
ail  slie  savs  is  under  the  government  of  liiat  law.  The  law  of  ; 
iove  an(i  Iviiulness  is  wrilieii  in  the  heart,  bnl  it  shews  itself  in  the 
tongue;  if  we  are  ftindly  ajjcclioncd  nne.  to  another,  it  will  appear 
by  affection-.ite  expressions.  It  is  called  a  law  of  hinduess,  be- 
cause it  gives  law  to  others,  to  all  she  converses  "ith  ;  her  wisdom 
and  kindness  together  put  a  commanding  ])ower  into  all  she  savs; 
they  command  respect,  they  command  compliance.  How  forcible 
arc  right  words!  In  her  tonr/ve  is  the  law  nf  grace,  or  meicy; 
so  some  read  it,  understanding  it  of  the  word  and  law  of  God, 
which  she  delights  to  talk  of  among  her  children  and  servants. 
She  is  full  of  piniis  religions  discourse,  and  manages  it  prudenllv; 
which  she',\s  iiow  full  her  heart  is  of  another  world,  even  when 
her  hands  are  most  busy  about  this  world. 

7.  That  which  completes  and  crowns  her  character,  is,  that  she 
fears  the  Lord,  v.  30.  With  all  those  good  qualities  she  lacks  not 
that  one  thing  needful;  she  is  truly  pious,  and,  in  all  she  does, 
is  giiiiied  and  governed  by  principles  of  conscience,  and  a  regartl 
to  God;  this  is  that  which  is  here  jireferrfd  far  before  beanty,  that 
is  vain  and  deceitful:  all  that  are  wise  and  good,  account  it  so,  and 
value  neither  themselves  nor  others  on  it.  Beanty  recommends 
none  to  God,  nor  is  it  any  certain  indication  of  wisdom  and  good- 
ness, but  it  has  deceived  many  a  man  who  has  made  his  choice  of 
a  \\ife  by  it.  There  may  be  an  impure  deformed  soul  lodged  in  a 
comely  and  beautiful  body;  nay,  many  have  been  exposed  by 
their  beauty  to  sncJa  temptations  as  have  been  the  ruin  of  their 
virtue,  their  honour,  and  their  precious  souls.  It  is  a  fading  thing 
at  the  best,  and  therefore  vain  and  deceitful;  a  fit  of  sickness  will 
stain  and  sully  it  in  a  little  lime;  a  thousand  accidents  mav  blast 
this  flower  in  its  prime;  old  age  will  certainly  wither  it,  and  death 
and  the  grave  consume  it;  but  the  fear  of  God  reignina;  in  the 
heart,  is  the  beauty  of  the  soul;  it  reconmiends  those  that  have  it, 
to  the  favour  ol  God,  and  is,  in  his  sight,  of  irreat  price;  it  will 
last  for  e\er,  and  bid  defiance  to  death  itself,  which  consumes  the 
beauty  of  the  body,  but  consummates  the  beauty  of  the  soul. 

III.  The  happiness  of  this  virtuous  woman. 

1.  She  has  the  comfort  nnd  satisfaction  of  iier  virtue  in  her  own 
mind;  (r. '2a.)  Strength  and  honour  are  her  clothing,  in  which  she 
wraps  herself,  that  is,  enjoys  herself,  and  in  which  she  appears  to 
the  world,  and  so  recommends  herself.  She  enjovs  a  firmness  and 
conslnncy  of  mind,  has  spirit  to  bear  up  under  the  many  crosses 
and  disappointments  which  even  the  wise  and  virtuous  must 
expect  to  meet  with  in  this  world;  and  this  is  her  clothing,  for 
defence  as  well  as  decency.  She  deals  honourably  with  all,  and  she 
has  the  pleasure  of  doinc^  so,  and  shall  rejoice  in  time  to  come;  she 
shall  reflect  upon  it  with  comfort  when  she  comes  to  be  old,  that 
she  \\as  not  idle  or  useless  when  she  was  voiina:.  In  the  day  of 
death  it  will  be  a  jdeasiire  to  her  to  think  that  she  has  lived  to 
sonje  good  purpose.  Nay,  she  shall  rejoice  in  an  eternity  to  come, 
she  shall  be  recompensed  for  her  goodness  \\M\  fulness  of  joy  and 
pleasures  for  evermore. 

2.  She  is  a  great  blessing  to  her  relations,   r.  28. 

(^.)  Her  children  grow  up  in  her  place,  and  they  call  her  blessed ; 
they  give  her  their  good  word,  they  are  themselves  a  commenda- 
tion to  her,  and  they  are  ready  to  give  great  commendations  of 


which  the  fifth  comuuuuluient  reciuires  to  be  paid  to  father  and 
mother;  and  il  is  a  double  honour  that  is  due  to  a  good  father 
and  a  good  nio'lier. 

{2.)  Iier  husband  thinks  himself  so  happy  in  her,  that  he  lakes 
all  occasions  to  speak  well  of  her,  as  one  of  the  best  of  women. 
It  is  no  indecency  at  all,  but  a  laudable  instance  of  conjugal  love, 
for  husbands  and  wives  to  give  one  another  their  due  jnaises. 

3.  She  gels  the  good  word  of  all  her  neighbours,  as  Ruth  did, 
whom  all  the  city  of  her  people  knew  to  be  a  virtuous  woman, 
Ruth,  3. 11.  Virtue  will  have  its  praise,  Phil. -1.8.  A  woman 
that  fears  the  Lord  shall  have  praise  of  God,  (Rom.  2. 20.)  and  of 
men  too.     It  is  heie  shewed, 

(l.)That  she  shall  be  highly  praised;  {v. '29.)  Many  have  done 
virtuously ;  virtuous  women,  it  seems,  are  precious  jewels,  but  not 
such  rare  jewels  as  was  rejiresenled,  v.  10. ;  there  have  been  many, 
but  such  a  one  as  this  cannot  be  paralleled;  lf7(o  can  find  her 
equal?  She  excels  them  all.  Note,  Those  that  are  good  should 
aim  and  covet  to  excel  in  virtue.  Many  daughters,  in  their  father's 
house,  and  in  the  single  state,  have  done  virtuously,  but  a  good 
wife,  if  she  be  virtuous,  excels  them  all,  and  does  more  good  in 
her  place  than  thev  can  do  in  their's.  Or,  as  some  explain  ii,  A 
man  cannot  have  his  house  so  well  kept  by  good  daughters  as  by 
a  good  wife. 

(2.)  That  she  shall  be  inconleslably  praised,  witlioul  contradic- 
tion, f.Sl.  Some  are  jnaised  above  what  is  their  due,  but  those 
that  praise  her  do  bul  give  her  of  the  fruit  of  her  hands;  they 
give  her  that  which  she  has  dearlv  earned,  and  which  is  justly 
owins  to  her;  she  is  wronged  if  she  have  it   not. 

Note,  Those  oucht  to  be  praised,  the  fiiiit  of  whose  hands  is 
praise-worthv.  The  tree  is  known  by  its  fruits,  and  therefore,  if 
the  fruit  be  good,  the  tree  must  have  our  good  word.  If  her 
children  bedutifid  and  respectful  to  her,  and  conduct  themselves  as 
they  ousht,  thev  then  give  her  of  the  fruit  of  her  hands  ;  she  reaps 
the  benefit  of  all  the  care  she  has  taken  of  them,  and  thinks  her- 
self well-paid.  Children  must  thus  study  to  requite  their  parents, 
and  this  is  shewing  piety  at  home,  1  Tim.  5.  4.  But  it  men  be 
unjust,  the  thing  will  s|)eak  itself,  h.er  oun  leorhs  will  praise  her 
in  the  gates,  openly  before  all  the  people.  [l.JShe  leaves  it  to 
her  own  works  to  ])raise  her,  and  does  not  court  the  applause  of 
men.  Those  are  none  of  the  trulv  virtuous  women  that  love  to 
hear  themselves  commended.  [2.]  Her  oum  works  will  praise  her; 
if  her  relations  and  neighbours  altogether  hold  their  peace,  her 
good  works  vvill  proclaim  her  ))raisE.  The  widows  gave  the  best 
encomium  of  Dorcas,  when  thev  shewed  the  coals  and  garments 
ske  had  made  for  the  poor.  Acts,  9.  39.  [3.]  The  least  that  can 
be  expected  from  her  neighbours,  is,  that  lliey  should  let  her  oun 
works  praise  her,  an<l  do  nothing  to  hinder  them.  They  that  do 
that  which  is  good,  let  them  have  jnaise  of  the  same,  (Rom.  13.  3.) 
and  let  not  us  enviously  sav,  or  do,  aiiv  thing-  to  the  diminishing 
of  it,  but  be  provoked  by  it  to  a  holy  emulation.  Let  none  ha\e 
an  ill  report  from  us,  that  have  a  good  report  even  of  the  truth 
itself.  Thus  is  shut  up  this  looking-glass  for  ladies,  which  thev 
are  desired  to  open,  and  dress  themselves  by;  and  if  they  do  sc>, 
their  adorning  will  be  found  to  praise,  and  honour,  and  glory,  at 
the  appearing  of  Jesus  Christ. 


Twenty  Chapters  of  the  Book  of  Proverbs,  (beginning  with  cA.lO.  and  ending  with  cA.  29.)  consisting  mostly  of  entire  sen- 
tences in  each  verse,  could  not  well  be  reduced  to  proper  heads,  and  the  contents  of  them  gathered;  1  have  therefore  here 
put  the  contents  of  all  these  chapters  together,  which,  perhaps,  may  be  of  some  use  to  those  who  desire  to  see  at  once 
all  that  is  said  of  any  one  head  in  these  chapters.  I  take  the  lieads  in  no  method  but  as  they  occurred  in  reading  the 
chapters;  some  of  the  verses,  perhaps,  I  have  not  put  under  the  same  heads  that  another  would  [lave  put  them  under,  but 
the    most  of  them  fall  (I   hope)  naturally  enough  to   the  places  I  have  assigned   them. 


(1.)  QF  the  comfort,  or  grief,   parents  have  in    their   childicn, 

according  as  they  are  wise  or  foolish,  eoillv  or  nno-odly 

rA.10.1.— 15.20.— 17. 21, 25.— 19.13,26.— 23  15  16  24 

So.— 27.11.— 29.3.  '      '      ' 


(2.)  Of  the  world's  insufficiency,  and  religion's  sufficiency,  to 
make  us  happy,  ch.  10.  2,3. — 11.4.  aiul  the  preference  to  be 
therefore  civen  to  the  sains  of  virtue,  abore  those  of  this 
world,  cA.15.1G.17.—JG.0,tG.— 17. 1.-19. 1,-20.6.11. 


PROVERBS.—CONTKNTS. 


(3.)  Of  slotlifiiliiess  and  diligence,  ch.  10.  4,  26. — 12.  11,  2-1,  27. 

— 13.4,  23.— 15. 19.— 1(5.  2(5.— 1».  <).— 19.  15,  24.— 20. 

4. 13.— 21.  5, 25,  26.-22. 13,  29. — 24. 30 .  .  34.-26. 13. . 

IB.— 27. 10.23.  .27.-28.  19.     Paiticiiliirly  the  improving 

or  nep;iectins;  opporliinities,   c/i.  C>.  6. — -10.5. 
(4.)  Tile  liappiiiessof  llie  riglitcniis,  am\  llic  niisorv  of  tlie  wicked, 

ch.  10.  6,  9,  16,  24,  25,  27.  .30. — 11.  3,  5  .  .8,  18.  .21, 

31.— 12.  2,  3,  7,  13,  14,  21,  26,  28.-13.  6,  9,  14,  15, 

21,  22,  25. — 14. 11,  14,  19,  32.— 15.  6,  8,  9,  24,  26,  29. 

—20.  7.— 21. 12, 15,  16,  18,  21.-22. 12.— 28. 10, 18.— 

29.6. 
(5.)  Of  iionoiir  and  dishonour,  ch.  10.  7. — 12.  8,  9. — 18.  3. — 26. 

1.-27.21.     And  of  vaiu-p;lorv,   r/;.  25.14,27. — 27.2. 
(6.)  Tlie  wisdom  of  obedience,  and  folly  of  disobedience,  ch.  10. 

8,  17.-12.  1,  15.— 13. 1, 13,  18.-15.  5,  10,  12,  31,  32. 

19.16.-28.4,7,9. 
(7.)  Of  mischievousness  and  iisefubiess,  cA.  10. 10,23. — 11.  9  .  . 

11,23,27.-12.5,6,12,18,20. — 13.2.-14.22.— 10.29, 

30. — 17. 11. — 21. 10.-24.  8.-26.  23,  27. 
(8.)  The  praise  of  vice  and   a;ood   discourse,  and   Ibe  Iiiirt   and 

shame  of  an  iinooverned  tonjriie,  r/(.10. 11 ,  13,  14,  20,21, 

31,  32.-11 .  30.-14.  3.-15.  2,  4,  7,  23,  28.— 10.  20,  23, 

24. — 17.7.-18.4,  7,  20,  21.— 20.15.— 21.  23.— 23.  9.— 

24.26.— 25. 11. 
(9.)  Of  love  and   hatred,   peaceableness  and  contention,   ch.W. 

12.— 15.  17.-17, 1,  9, 14, 19.-18.  6, 17.  .19.— 20.  3.— 

25. 8.-26. 17,  2 1.— 29.  9. 
(10.)  Of  the  rich  and  poor,   ch.  10. 15,  22.-11.  28.— 13.  7,  8.— 

14.20,24.-18.  11,23.-19.1,  4,  7,  22.-22.2,  7.-28. 

6,  11.— 29. 13. 
(11.)  Of  Kins:,  fraud,  and  dissimulation,  and  of  trulh  and  sincerity, 

c/(."  10. 18.— 12. 17, 1 9,  22.— 13. 5.— 17,  4.-20. 14, 17.— 

26. 18, 19,  24..  26,  28. 
( 1 2.)  Of  slandering,  cA.  10. 1 8.-1 6. 27.-25.  23. 
(13.)  Of  talkativeness  and  silence,  ch.l0.19. — 11.12.— 12.23. — 

13.  3.— 17.  27,  28.-29. 11,  20. 

(14.)  Of  justice  and  injustice,   ch.  11.  1. — 13.  16. — 16.  8,  11. — 

17.  15,  26.-18.  5.-20.  10,  23.-22.  28.-23.  10,  11.— 

29.  24. 
(15.)  Of  pride  and  humility,  c/(.11.2.— 13.10.— 15.25,  33.— 16. 

5, 18, 19.-18. 12.— 21 .  4,-25.  6,  7.-28. 25.-29. 23. 
(16.)  Of  despisins;  and  respecting  others,  cA.  11.12. — 14.21. 
(17.)Of  tale-bearing,   c/i.  11. 13.— 16.  28.— 18.8.— 20. 19.— 26. 

20,  22. 
(18.)  Of  rashness  and  deliberation,  c/(.11.14. — 15.22. — 10.13. 

—19. 2.-20.  5, 18.— 21 .  29.-22.  3.-25. 8 . .  10. 
(19.)  Of   suretiship,  cA.11.15.— 17.18.— 20. 16.— 22. 26,27.— 

27.13. 
(20.)  Of  good  and  bad  women,  or  wives,  ck.ll.  16,  22. — 12.  4. 

—14.  1.— 18.  22.-19. 13,  14.— 21.9,  19.— 25.  24.— 27. 

15,  16. 
(21.)  Of  mercifulness  and  unmercifulness,  cA.  11.17. — 12.10. — 

14.  21.— 19. 17.— 21.13. 

(22.)  Of  charity  to  the  poor,  and  uncharrtableness,  cA.  11.24.  . 

20.— 14.  31.— 17.5.— 22.9,  16,22,23.-28.27.-29.  7. 
(23.)  Of  covetousness  and  contentment,   cA.  11.  29. — 15.16,17, 

27.-23. 4,  5. 
(24.)  Of   anger  and   meekness,   c/j.  12. 16.— 14. 17,  29.— 15. 1, 

18.— 16.  32.— 17.12,  26.— 19. 11,19.-22.  24,  25.-25. 

15.  28. — 26.21. — 29.22. 

(25.)  Of  melancholy  and  cheerfulness,  ch.1'2.  25. — 14.10,13. — 
15.13,  15.— 17.  22.— 18. 14.— 25.  20,  25. 

(26.)  Of  bojie  and  expectation,  cA.  13.12,  19. 

(27.)  Of  prudence  and  foolishness,  cA.  13.  16.— 14.  8, 18,  33. — 
15.14,21.-16.21,  22.— 17.  24.-18.  2,  15.— 24. 3.. 7, 
27.-26.6.  .11.-28.5. 

(28.)  Of  Ireacherv  and  fidelity,   cA.  13. 17.— 2i».  13,  19. 


29.)  Of  good   and   bad  company,   cA.l3. 20. — 14.  7.-28.  7.-~ 

29.  .1. 
30.)  Of  (he  education  of  chihlren,  cA.13.  24. — 19. 18. —20. 11. 

—22.6,15.-23.  12.  .  11.— 29. 15, 17. 
31.)  Of  the  fear  of   the  Lord,   cA.  14.  2,  26,  27.— 15. 16,  33.— 

16.  6.— 19.  23.-22.  4.-23. 17, 18. 
32.)  Of  true  and   false  v\iluess-beariug,   cA.14.5,  25. — 19.5,9, 

28.-21.  28.-24.  28.-25.  18. 
33.)  Of  scorners,  cA.  14.6,  9. — 21.  24.-22. 10. — 24.9.-29.8. 
34.)  Of  credulity  and  caution,  cA.14.  1-5, 16.-27.  12. 
35.)  Of  kings  and    their  subjects,    cA.  14.  28,  34,  35.— 16. 10, 

12. .  i5. — 19.  6,  12.-20.  2,  8,  26,  28.— 22. 11.— 24.  23.. 

25.-25. 2  .  .  5.-28.  2,  3,  15,  10.— 29.  4,  12,  14,  26. 
36.)  Of  envv,   especially  envying  sinners,    cA.  14.  30. — 23.  17, 

18.— 24.1,  2,  19, "20.-27.  4. 
37.)  Of  God's  omniscience,  and  hisnniversal  providence,   cA.15. 

3,11.-16.1,4,9,33.-17.  3.— 19.  21.— 20.12,  24.— 21. 

1,30,31.-29.26. 
38.)  Of  a  good  and  ill  name,   cA.  15.  30.— 22. 1. 
39.)  Of  men's  good  opinion  of  themselves,  eA.14.12. — 10.2,25. 

—20.  6.— 21 . 2.-26. 12.-28. 26. 
40.)  Of  devotion  toward  God,   and  dependence  on  him,   cA.  16. 

3.— 18. 10.-23.  26.-27. 1.— 28.  25.-29.  25. 
41.)  Of  the  happiness  of  God's  favour,  cA.16.7.— 29.  26. 
42.)  Excitements  to  get  wisdom,  cA.  16. 16. — 18. 1.— 19. 8,  20.— 

22. 17 .  .21.-23.  15, 16.  22  .  .  25.-24. 13, 14.-27. 11. 
43.)  Cautions  against  temptations,   cA.  16. 17. — 19.  27. 
44.)  Of  old  age' and  youth,  cA.lO.  31.— 17.6.— 20.29. 
45.)  Of  servants,    cA."l7.  2.-19.10.-29.19,21. 
46.)  Of  bribery,  cA.  17.  8,23.— 18. 16.— 21. 14.— 28.  21. 
47.)  Of  reproof  and  correction,  cA.17.10. — 19.25,  29. — 20.30. 

—21. 11.— 25. 12.— 26. 3.-27.  5,  6,  22.-28.  23.-29. 1. 
48.)  Of  ingratitude,   cA.17.13. 

49.)  Of  friendship,  cA.  17. 17.— 18.  24.-27.9,10,14,17. 
50.)  Of  sensual  pleasures,  cA.  21. 17.— 23.1 .  .3,  6.  .8, 19.  .21. 

27.  7. 
51.)  Of  drunkenness,   cA.  20. 1.— 23.29.  .35. 
52.)  Of  the  universal  corruption  of  nature,  cA.  20.  9. 
53.)  Of  flattery,   cA.  20. 19.— 20.  28.-28.  23.-29.  5. 
54.)  Of  unduli'ful  children,  cA.  20.  20.-28.  24. 
55.)  Of  the  short  continuance  of  what  is  ill-gotten,  cA.  20. 21. — 

21.6,7.-22.8.-28.8. 
56.)  Of  revenge,  cA.  20.  22.-24. 17, 18,  29. 
57.)  Of  sacrilege,  cA.  20.  25- 
58.)  Of  conscience,   cA.  20.  27.-27.  19. 
59.)  Of  the  preference  o(  moral  duties  before  cerenioiiiai,   cA.16. 

8.-21.3,27. 
60.)  Of  prodigality  and  wastefulness,  cA.  21.  20. 
61.)  The  triumphs  of  wisdom  and  godliness,    cA.  21.  22. — 24. 

15,16. 
62.)  Of  frowardness  and  Iractableness,  cA.22.  5. 
63.)  Of  uncleanness,   cA.  22. 14.-23.  27,  28. 
64.)  Of  fainting  in  affliction,  cA.  24.  10. 
65.)  Of  helping  the  distressed,  cA.  24.  11, 12. 
66.)  Of  loyalty  to  the  government,   cA.  24.  21,  22. 
67.)  Of  forgiving  enemies,  25.  21,  22. 
68.)  Of  causeless  curses,  cA.  26.  2. 
69.)  Of  answering  fools,  cA.  26.  4,  5. 
70.)  Of  unsettledness  and  unsalisiicdness,   ch.  27.  8,  20. 
71 .)  Of  cowardliness  and  cdurage,   ch.  28.  1 . 
72.)  The  people's  intcrrst  in  the  cliaraderof  their  rulers,  cA.28. 

12,28.-29.  2,  16.— 11.10,  11. 
73.)  The  benefit  of  repentance  and  holy  fear,   cA.  23.  13,  14. 
74.)  The  punishment  of  murder,   cA.  23.  17. 
75.)  Of  h.-istening  to  be  rich,  cA.  28.  20,  22. 
76.)  The  enmity  of  the  wicked  against  l!.e  godly,   cA. 29. 10,27. 
77.)  The  necessity  of  the  means  of  gr;\ce,  cA.  29.  18. 


AN 

XPOSITION, 

WITH 

liractical  ij^liecrliatiottg, 

OF  THE  BOOK  OF 

ECCLESIASTES. 


We  are  still  among  Solomon's  happy  men,  his  happy  servants,  that  stnnd  eontiiuiaUi/  hrfarc  him  In  hoar  his  uisilom;  and  lliey  are  the 
choicest  of  all  the  dictates  of  his  wisdom,  such  as  were  more  iiiimediately  given  by  divine  insjiiralion,  that  are  here  transmitted  to 
us,  not  to  he  heard,  as  by  them,  but  once,  and  then  liable  to  be  mistaken  or  forgotlen,  and  by  repciiiion  to  lose  their  beauty,  but  to 
be  read,  reviewed,  revolved,  and  had  in  everlasting  remembrance.  The  account  we  have  of  Solomon's  apostacy  from  God,  in  the 
latter  end  of  his  reign,  ( 1  Kings,  11.1.)  is  the  tragical  pa,rt  of  his  story;  we  may  suppose  that  he  spike  his  Proverbs  in  the  prime 
of  his  time,  while  he  kept  his  integrity,  but  delivered  his  Ecclisiasies  when  he  was  grown  old,  (for  of  the  burthens  and  decays  of 
age  he  speaks  feelingly,  cA  12.)  and  was,  by  the  grace  of  God,  recovered  from  his  backsiidings:  there  he  dictated  his  observations, 
here  he  wrote  his  own  experiences;  this  is  what  days  speak,  and  wisdom  which  the  multitude  of  years  teaches.  The  title  of  the 
hook  and  the  penman  we  shall  meet  with  in  the  first  verse,  and  therefore  shall  here  only  observe, 

I.  That  it  is  a  sermon,  a  sermon  in  print;  the  text  is,  (c/«.1.2.)  Vanity  of  vanities,  all  is  vanity;  that  is  the  doctrine  too;  it  is 
jiroved  at  large,  by  many  arguments,  and  an  induction  of  particulars ;  and  divers  objections  are  answered  ;  and,  in  the  close,  we  have 
the  use  and  application  of  all,  by  way  of  exhortation,  to  remember  our  Creator,  to  fear  him,  and  to  keep  his  commandments. 
There  are  indeed  many  things  in  this  book  which  are  dark,  and  hard  to  be  understood,  and  some  things  which  men  of  corrupt 
minds  icrest  to  their  own  destrnction,  for  want  of  distinguishing  between  Solomon's  arguments  and  the  objections  of  atheists  and 
epicures;  but  there  is  enough  easy  and  plain  to  convince  us  (if  we  will  admit  the  conviction)  of  the  vanity  of  the  world,  and  its 
utter  insufficiency  to  make  us  happv,  the  vileness  of  sin,  and  its  certain  tendency  to  make  ns  miserable,  and  of  the  wisdom  of  being 
religious,  and  the  solid  comfort  and  satisfaction  that  are  to  be  had  in  doing  our  duty  both  to  God  and  man;  this  should  be 
intended  in  every  sermon,  and  that  is  a  good  sermon  by  which  these  points  arc  in  any  measure  gained. 

II.  That  it  is  a  penitential  sermon,  as  some  of  David's  psalms  are  penitential  psalms;  it  is  a  recantation-sermon,  in  which  the  preacher 
sadly  laments  his  own  folly  and  mistake,  in  promising  himself  satisfaction  in  the  things  of  this  world,  and  even  in  the  forbidden 
pleasures  of  sense,  which  now  he  finds  more  bitter  than  death.  His  fall  is  a  proof  of  the  weakness  of  man's  nature;  Let  not  the 
wise  man  f/lory  in  his  wisdom,  nor  say,  "  I  shall  never  be  such  a  fool  as  to  do  so  and  so,"  when  Solomon  himself,  the  wisest  of 
men,  played  the  fool  so  egregiously ;  nor  let  the  rich  man  glory  in  his  riches,  since  Solomon's  wealth  was  so  great  a  snare  to  him, 
and  did  him  a  great  deal  more  hurt  than  Job's  poverty  did  him.  His  recovery  is  a  proof  of  the  power  of  God's  grace,  in  bringing 
one  back  to  God  that  had  gone  so  far  from  him;  it  is  a  proof  too  of  the  riches  of  God's  mercy  in  accepting  him,  notwithstanding 
the  many  aggravations  of  his  sin,  pursuant  to  the  promise  made  to  David,  that  if  his  children  shovld  commit  iniquity,  they  should 
be  corrected,  but  not  abandoned  and  disinherited,  2Sam.7.14,  15.  Let  him  therefore  that  thinks  he  stands,  take  heed  lest  he 
fall;  and  let  him  that  is  fallen,  make  haste  to  get  up  again,  and  not  despair  either  of  assistance  or  acceptance  therein. 

III.  That  it  is  a  practical,  profitable,  sermon.  Solomon,  being  brought  to  repentance,  resolves,  like  his  father,  to  teach  transgressors 
God's  »(•«(/,  (Ps.51.13.)  and  to  give  warning  to  all  to  take  heed  of  splitting  upon  those  rocks  which  had  been  fatal  to  him;  and 
those  wvrc  frnits  meet  for  repentance.  The  fundamental  error  of  the  children  of  men,  and  that  which  is  at  the  bottom  of  all  their 
departures  from  God,  is  the  same  with  that  of  our  first  jiarenls,  hoping  to  be  as  gods,  by  entertaining  themselves  with  that  which 
seems  good  for  food,  pleasant  to  the  eyes,  and  desirable  to  make  one  uise.  Now  the  scope  of  this  book  is  to  shew  that  this  is  a 
great  mistake,  that  our  happiness  consists  not  in  being  as  gods  to  ourselves,  to  have  what  we  will,  and  do  what  we  will,  but  in 
having  Him  that  made  us  to  be  a  God  to  us.  The  moral  philosophers  disputed  much  about  man's  felicity,  or  chief  good,  various 
opinions  they  had  al>out  it,  but  Solomon,  in  this  book,  determines  the  question,  and  assures  us,  that  to  fear  God  and  to  keep  hit 
commandments,  is  the  wlwlc  of  man.  He  tried  what  satisfaction  might  be  found  in  the  wealth  of  the  world,  and  the  pleasures  of 
sense,  and  at  last  pronounced  all  vanity  and  vexation;  yet  multitudes  will  not  take  his  word,  but  will  make  the  same  dangerous 
cxpjrinient,  and  it  proves  fatal  to  them.  He,  1.  Shews  the  vanity  of  those  things  in  which  men  commonly  look  for  happiness,  as 
human  learning  and  policy,  sensual  delights,  honour  and  power,  riches  and  great  possessions.  And  then,  2.  He  prescri'oes 
remedies  against  the  vexation  of  spirit  that  attends  them.  Though  we  cannot  cure  them  of  their  vanity,  we  may  prevent  the 
trouble  they  give  us,  by  sitting  loose  to  them,  enjoying  them  comfortably,  but  laying  our  expectations  lou  from  them,  and 
acquiescing  in  the  will  of  God  concerning  us  in  every  event,  especially  by  remembering  God  in  the  days  of  our  youth,  anj 
continuing  in  his  fear  and  service  all  our  days,  with  an  eye  to  the  judgment  to"  come. 


Ji:CCLESIASTES,  I. 


The  Vanity  of  the  WorT<i. 


CHAP.  1. 


in  this  chapter,  we  have,  I.  The  iiiscriiitimi,  or  title,  of  the  book,  r.  1 .  //.  The 
f:ciHrul  (Inctvinc  of  the  riinitij  ./  the  eri.iliire  laid  down,  (v.  2.)  mid  exjilnincd, 
V.  3.  ///.  The  jiroof  of  this  d"cfriiie,  loUin,  I,  From  the  sliortiiess  of  human 
life,  and  the  multitude  of  hirlhs  and  hurials  in  this  life,  r.  4.  2.  From  the 
viconatant  nature,  and  constant  revolutions,  of  all  the  creatures,  and  the 
perpetual  flux  and  reflux  they  are  in;  the  sun,  wind,  and  irater,  r..3..7. 
3.  Frotn  the  abundant  foil  man  has  about  them,  and  the  little  satisfaetion  he 
has  in  them,  v.  8.  -t.  From  the  return  of  the  same  thin*;s  attain,  which  shews 
the  end  of  all  perfection,  and  that  the  stoek  is  exhausted,  r.  9,  10.  5.  From 
the  ohlifion  to  which  all  thin<:;s  are  condennud,  i*.  1 1 .  2V,  The  first  instance 
of  the  vanitij  of  men's  knowledi^f,  and  all  the  parts  of  learniuf;-,  especially 
natural  philosophy  and  polities,  Ohserre.  ] .  The  trial  Solomon  viade  of 
these,  V.  12.  13,  10,  17.  2.  IFis  judf^mint  of  them  ;  that  all  is  xanity,  r.  14. 
for,  (1.)  There  is  labour  in  getting  knowledge,  v.  13.  (  2.)  There  is  little 
good  to  he  done  with  it,  t*.  15.  {^.)  There  is  no  satisfaetion  in  it,  v.  18. 
And  if  this  is  vanity  and  vexation,  alt  other  things  in  this  world,  being  much 
inferior  to  it  in  dignity  and  worth,  must  needs  be  so  too.  A  great  scholar 
cannot  be  happy,  unless  he  be  a  true  saint. 

1.  ^ff^HE  Mords  of  the  Preacher,  the  son  of 
X  David,  king  of  Jerusalem.  2.  Vanity  of 
vanities,  saith  the  Preacher,  vanity  of  vanities;  all 
is  vanity.  3.  What  profit  hath  a  man  of  all  his 
labour  which  he  taketh  under  the  sun? 

Here  is, 

I.  An  account  of  the  penman  of  tliis  book;  it  was  Solomon,  for 
no  oilier  son  of  David  was  kin;;;  of  Jerusalem  ;  but  lie  conceals 
his  name  Solomon,  peaceable,  because  by  his  sin  he  had  brou»lit 
trouble  upon  himself  and  his  kinffdom,  had  broken  his  peace  will) 
God,  and  lost  the  peace  of  his  conscience,  and  llierefoie  was  no 
more  worthy  of  that  name.  Call  me  not  Solomon,  call  me  Marali, 
for  behold,  for  peace  I  had  (peat  bilferness.     But  he  calls  himself, 

1.  7V/C  preacher;  which  bespeaks  liis  present  character.  He  is 
Kcheleth,  which  conies  from  a  word  wbich  sia;nifies  to  gather;  but 
it  is  of  a  feminine  termination,  by  which,  perhaps,  Solomon 
intends  to  upbraid  himself  with  his  effeminacy,  which  contributed 
more  than  any  thinp;  to  his  apostacy;  for  it  was  to  please  his 
wives  that  he  set  up  idols.  Neb.  13. 26.  Or  the  word  Soul  must 
be  understood,  and  so  Koheleth  is, 

(l.)A  penitent  snnl,  or  one  gathered;  that  had  rambled  and 
Rone  astray  like  a  lost  sheep,  but  was  now  reduced,  Ejalhered  in 
from  his  wanderings,  nalliered  home  to  his  duty,  and  come  at  lon£;th 
to  himself;  the  spirit,  that  was  dissipated  after  a  thousand  vanities, 
is  now  collected,  and  made  to  centre  in  God.  Divine  grace 
can  make  great  sinners  great  converts,  and  reneic  even  those  to 
repentance,  who,  after  they  had  known  the  iraij  of  righteousness, 
turned  aside  from  it,  and  heal  their  backslidings,  though  it  is  a 
difficult  case.  It  is  only  the  penitent  soul  that  God  will  accept, 
the  heart  that  is  broken,  not  the  head  that  is  bowed  down  like  a 
bulrush  only  for  a  day,  David's  repentance,  not  Ahab's.  And  it  is 
only  the  gathered  soul  that  is  the  penitent  soul,  that  comes  back 
from  its  by-paths,  that  no  longer  scatters  its  way  to  the  strangers, 
(Jer.  .3.13.)  but  is  vnited  to  fear  God's  name.  Out  of  the 
abundance  of  the  heart  the  mouth  will  speak,  and  therefore  we 
have  here  the  words  of  the  penitent,  and  those  published.  If 
eminent  professors  of  religion  fall  into  gross  sin,  they  arc  con- 
cerned, for  the  honour  of  God,  and  the  repairing  of  the  damage 
they  have  done  to  his  kingdom,  openly  to  testify  their  repentance, 
that  the  antidote  may  be  administered  as  extensively  as  the  poison. 

(2.)  A  preaching  son  I,  or  one  gathering.  Being  himself  (/o/Acref/ 
to  the  congregation  of  saints,  out  of  which  he  had  by  his  sin  thrown 
himself,  and  being  reconciled  to  the  church,  he  endeavours  to 
gather  others  to  it,  that  had  gone  astray  like  him,  and  perhaps 
ivere  led  astray  by  his  example.  He  that  has  done  any  thing  to 
seduce  his  brother,  ought  to  do  all  he  can  to  restore  him.  Perhaps 
Solomon  called  together  a  congregation  of  his  people,  as  he  had 
done  at  the  dedication  of  the  temple,  (1  Kings,  8.  2.)  so  now  at 
the  re-dedicating  of  himself.  In  that  assembly  he  presided  as  the 
people's  mouth  to  God  in  prayer,  fi'.12.)  in  this  as  God's  mouth 
to  them  in  preaching.  God  by  his  Spirit  made  him  a  preacher,  in 
foKen  of  his  being  reconciled  to  him  ;  a  commission  is  an  implicit 
pardon.       Christ    sufficiently   signifieH    his    forgiving   Peter,    by 


committing  his  lambs  and  sheep  to  his  trust.  Observe,  Penitents 
should  be  preachers;  they  that  have  taken  warning  themselves  to 
turn  and  live,  should  give  warning  to  others  nut  to  go  on  and  die. 
tVhen  thou  art  converted,  strengthen  thy  brethren.  Preachers 
must  lie  preaching  souls,  for  that  only  is  likely  to  reach  to  the 
heart  that  comes  from  the  heart.  Paul  served  God  ivith  his 
spirit  in  the  gospel  of  his  Son,   Rom.  1.  0. 

2.  The  .wn  of  David,  liis  taking  Ibis  title  intimates,  (l.)That 
he  looked  upon  it  as  a  great  honour  to  be  the  son  of  so  good  a 
man,  and  valued  himself  very  much  upon  it.  (2.)That  he  also 
looked  upon  it  as  a  great  aggravation  of  his  sin,  that  lie  had  such 
a  father,  who  had  given  him  a  good  education,  and  put  up  m.iiiy  a 
good  prayer  for  him  ;  it  cuts  him  to  the  heart  to  think  that  he 
should  be  a  blemish  and  disgrace  to  the  name  and  family  of  such 
a  one  as  David.  It  aggravated  the  sin  of  Jelioialiiiii,  that  he  was 
the  son  of  Josiah,  Jer.  22. 15  . .  17.  (3.)  That  his  being  the  .son 
of  David  encouraged  him  to  repent,  and  hope  for  iiiercv,  fop 
David  had  fallen  into  sin,  by  which  he  should  have  been  warned 
not  to  sin,  but  was  not;  but  David  repented,  an<l  therein  he  took 
example  from  him,  and  found  mercy  as  he  did.  Yet  this  was  not 
all,  he  was  that  son  of  David  concerning  whom  God  had  said, 
that  though  he  would  chasten  his  transgrcsfion  icith  the  rod,  yet 
he  would  not  break  his  covenant  with  him,  Ps.  80.  34.  Clirist, 
the  great  Preacher,  was  the  Son  if  David. 

3.  King  of  Jerusalem.  This  he  mentions,  (1.)  As  that  which 
was  a  very  great  aggravation  of  his  sin ;  he  was  a  king.  God  had 
done  much  for  him,  in  raising  him  to  the  throne,  and  yet  he  had 
so  ill  requited  him;  his  dignity  made  the  bad  example  and  in- 
fluence of  his  sin  the  more  dangerous,  and  many  would  follow  his 
pernicious  ways;  especially  as  he  was  king  of  Jerusalem,  the  holy 
city,  where  God's  temple  was,  and  of  his  own  building  too,  where 
the  priests,  the  Lord's  ministers,  were,  and  his  prophets  who  had 
taught  him  better  things.  (2.)As  that  which  might  give  some 
advantage  to  what  he  wrote,  for  where  the  word  oj  a  king  is,  there 
is  power.  He  thought  it  no  disparagement  to  him,  as  a  king,  to 
be  a  preacher;  but  the  people  would  regard  him  the  more  as  a 
preacher,  because  he  was  a  king.  If  men  of  honour  would  lay 
out  themselves  to  do  good,  what  a  great  deal  of  good  might  they 
do  !  Solomon  looked  as  great  in  the  pulpit,  preaching  the  vanity 
of  the  world,  as  in  his  throne  of  ivory,  Judging. 

The  Clialdee-]iaraphrase  (which,  in  this  book,  makes  very  large 
additions  to  the  text,  or  comments  upon  it,  all  along)  gives  this 
account  of  Solomon's  writing  this  book;  That  by  the  spirit  of 
prophecy  he  foresaw  the  revolt  of  the  ten  tribes  from  his  son; 
and,  in  process  of  time,  the  destruction  of  Jenisalcin  and  the 
house  of  the  saiictuarv,  and  the  captivity  of  the  peofilc  ;  in  the 
foresight  of  which,  he  said.  Vanity  of  vanities,  all  is  vanity ;  and 
to  that  he  applies  many  ])assages  in  this  book. 

II.  The  general  scope  and  design  of  the  book.  What  is  it  that 
this  roval  preacher  has  to  say  X  That  which  he  aims  at,  is,  for  the 
making  of  us  truly  religious,  to  take  down  our  esteem  of,  and 
expectation  from,  the  things  of  this  world.  In  order  to  this,  he 
shews, 

1.  That  they  are  all  vanity,  v.  2.  This  is  the  proposition  he 
lays  down,  and  undertakes  to  prove;  Vanity  of  vanities,  all  is 
vanity.  It  was  no  new  text,  his  father  David  had  more  than  once 
spoken  to  the  same  purport.  The  truth  itself  here  asserted,  is, 
tliat  all  is  vanity;  all  beside  God,  and  considered  as  abstract  from 
him;  the  all  oi  this  world;  all  worldly  employments  and  enjoy- 
ments; the  all  that  is  in  the  world;  (1  John,  2. 16.)  all  that  which 
is  agreeable  to  our  senses  and  to  our  fancies  in  this  present  stale, 
which  gains  pleasure  to  ourselves,  or  reputation  with  others.  It 
is  all  vanity,  not  only  in  the  abuse  of  it,  when  it  is  perverted  by 
the  sin  of  man,  but  even  in  the  use  of  it.  Man,  considered  with 
reference  lo  these  things,  is  vanity,  (Ps.39.  5,  6.)  and,  if  there 
were  not  another  life  after  this,  were  made  in  vain;  (Ps.89. 47.) 
and  those  things,  considered  in  reference  to  man,  (whatever  they 
are  In  themselves,)  are  vanity.  They  are  impertinent  to  the  soul, 
foreign,  and  add  nothing  to  it;  Ihey  do  not  answer  the  end,  nor 
\  '.'Id  anv  true  satisfaction  ;  they  are  uncertain  in  their  continuance, 
are  fading,   and  perishing,  and  passing  away,  and  will  certainly 


ECCLESIASTES,  L 


The  Vanity  of  the  Worl 


deceive  and  disappoint  those  that  put  a  confidence  i)i  them.  Let 
IIS  not  tlieipfore  love  vanilif,  (Ps.  4.  2.)  nor  lift  up  our  snnls  to  it, 
(Ps.  24.4.)  for  ve  shall  Init  wearv  iiur?elves  for  it,   Ileb.  2.  13. 

It  is  express-ed  here  verv  emphalicaliv ;  not  only  All  is  vain,  but 
in  the  aJJstract,  All  is  vanity;  as  if  vanity  were  the  prnpriiim 
quarto  modn — prnprrty  in  the  fnurtli  mode,  of  the  things  of  this 
world,  (hat  which  enters  into  (he  nature  of  Ihcin.  They  are  not 
on\y  vanity ,  hut  vanity  of  vanities,  the  vainest  vanity,  vanity  in  the 
biffhest  degree,  nothing  but  vanitv,  such  a  vanitv  as  is  the  cause  of 
a  great  deal  of  vanitv.  And  this  is  rrd()ul)led,  l)ecause  the  tiling 
IS  certain  and  past  dispute,  it  is  vanity  nf  vanities.  This  intinmles 
that  the  wise  man  had  his  own  heart  fully  convinced  of,  and  much 
affected  with,  this  truth,  and  that  he  w  as  very  desirous  that  others 
shouhl  be  convinced  of  it,  and  affected  wilh  it,  as  he  was,  but  that 
he  found  the  generality  of  nicn  verv  loath  to  believe  it,  and  consider 
it;  (Job,  33.14.)  it  intimates  liUewise,  tliat  we  cannot  comprehend 
and  express  the  vanity  of  tliis  world.  But  who  is  it  that  speaks 
thus  slightly  of  the  world  ?  Is  it  one  that  will  stand  to  what  he  says  ? 
Tfes,  he  puts  his  name  to  '\i,suith  the  preaclier.  Is  il  one  that  was 
a  competent  judge?  Yes,  as  much  as  ever  any  man  was.  M^ijy 
speak  contemptuously  of  the  world,  because  they  are  hermits,  and 
know  it  not,  or  beggars,  and  have  it  not ;  but  Solomon  knew  it,  he 
had  dived  into  nature's  depths,  (1  Kings,  4.  33.)  and  he  had  it, 
ir.ore  of  it  perhaps  than  ever  any  man  had,  his  head  filled  with  its 
notions,  and  his  belly  with  its  liid  treastires,  (Ps.  17. 14.)  and 
he  passes  this  judgment  on  il.  But  did  lie  speak  as  one  having 
authority?  Yes,  not  only  that  of  a  king,  but  that  of  a  prophet,  a 
preacher;  he  spake  in  God's  name,  and  was  divinely  inspired  to 
say  it.  But  did  he  not  say  il  in  bis  haste,  or  in  a  passion,  upon 
occasion  of  some  particular  disappointment?  No,  he  said  it 
deliberately,  said  it,  and  proved  it,  laid  it  down  as  a  fundamental 
Jirinciple,  on  which  he  grounded  the  necessity  of  being  religious. 
Ami,  as  some  think,  one  main  thing  he  designed,  was,  to  shew  thai 
the  everlasting  throne  and  kingdom  which  God  had  by  Nathan 
promised  to  David  and  his  seed,  must  be  of  another  world  ;  for 
a'i  things  in  this  world  are  suliject  to  vanity,  and  therefore  have 
not  in  them  sufficient  to  answer  the  extent  of  fjiat  ))romise.  If 
Solomon  find  all  to  be  vanitv,  then  the  kingdom  of  the  Messiah 
must  come,  in  which  we  stiall  inherit  substance. 

2.  That  Ibev  are  insufficient  to  make  us  happy.  And  for  this 
he  appeals  to  men's  consciences;  Wlint  profit  has  a  man  of  all 
the  pains  he  t  a  lies?  r.  3.     Observe  here, 

(l.)The  business  of  this  world  described;  It  is  labour,  the 
word  signifies  both  care  and  toil;  it  is  work  ihnt  wearies  men; 
there  is  a  constant  fatijue  in  worldlv  business;  it  is  labour  under 
the  SV71,  that  is  a  phrase  peculiar  to  Ibis  hook,  where  we  meet 
with  it  Iwenty-eighl  iime^.  There  is  a  world  above  the  sun,  a 
world  which  needs  not  the  sun,  for  the  glorv  of  God  is  its  light, 
where  there  is  work  without  labour,  and  w'th  great  profit,  the 
work  of  ansels ;  but  he  speaks  of  the  work  imiler  the  sun,  the 
pains  of  which  are  great,  and  the  gains  little.  If  is  under  the  sim, 
under  the  influence  of  the  sun,  bv  its  light  and  in  its  heat  ;  as  we 
have  the  benefit  of  the  liglit  of  the  day,  so  we  have  sometimes  the 
burthen  and  heat  of  the  day;  (Matth.20. 12.)  and  therefore  in 
the  sweat  if  our  face  we  eat  bread;  in  the  dark  and  cold  grave 
the  wrary  are  at  rest. 

f 2.) The  benefit  of  that  business  inquired  into;  What  profit 
has  a  man  of  all  that  Inhovr?  Sohnnon  says,  (Prov.  14.  23.)  "/n 
all  labour  there  is  profit;  anrl  yet  here  he  denies  that  there  is  any 
profit.  As  to  our  present  condition  in  the  world,  it  is  true  that 
by  labour  we  get  that  which  we  call  profit;  we  eat  the  labour  of 
our  hands;  but  as  the  wenltii  of  the  W(n-ld  is  commonly  called 
substance,  and  yet  it  is  that  vhieh  is  not,  (Prov.  23.  5.)  "so  it  is 
called  profit,  but  the  question  is,  Wlieiher  it  be  really  so  or  no? 
And  here  he  determines  that  it  is  not;  that  it  is  not  a  real  benefit, 
that  it  is  not  a  remaining  benefit.  In  short,  the  wealth  and 
pleasure  of  this  world,  if  we  had  ever  so  much  of  them,  are  not 
Euffiripnt  to  make  us  happy,  nor  will  they  be  a  portion  ior  us. 
[  i.J  As  to  the  body,  and  the  life  that  now  is.  What  projic  nas  a 
man  of  all  his  lahniir?  A  man's  life  consists  not  in  an  abundance, 
l.'il.e,  12.  15.       As    goods  arc    increased,  care    about  them   is 


increased,  and  they  are  increased  that  eat  of  them,  and  a  little 
thing  will  imbittcr  all  the  comfort  of  them;  and  then,  what  profit 
has  a  man  of  all  his  labour?  Early  up,  and  never  the  nearer. 
[2.]  As  to  the  soul,  and  the  life  that  is  to  come,  we  may  much 
more  truly  say,  iVhat  jjrofit  has  a  man  of  all  his  labour  f  All  he 
gets  by  it  will  not  sujiply  the  wants  of  the  8oul,  nor  satisfy  its 
desires,  will  not  atone  for  the  sin  of  the  soul,  nor  cure  its  diseases, 
nor  countervail  the  loss  of  it;  what  profit  wiil  they  be  of  to  the 
sou!  in  death,  in  judgment,  or  in  the  everlasting  state  ?  The  fruit  of 
our  labour  in  heavenly  things  is  meat  that  endures  to  eternal  life, 
but  the  fruit  of  our  labour  for  the  world  is  only  meat  that  perishes. 

4.  One  sreneration  passeth  away,  and  another 
oeneiation  cometli:  but  the  earth  abideth  forever. 
5.  The  sun  also  ariseth,  and  the  sun  goeth  down, 
and  hasteih  to  liis  place  wliere  he  arose.  0.  The 
wind  goeth  toward  t'lie  south,  and  turiietli  abotit 
unto  the  north;  it  whirleth  about  coiilinually, 
and  the  wind  returnetli  again  according  to  his 
circuits.  7.  All  the  rivers  run  into  llie  sea;  yet 
the  sea  is  not  full;  unto  the  place  from  wlience 
the  rivers  come,  thither  they  return  again.  8.  All 
things  are  full  of  labour;  man  cannot  niter  it: 
the  eye  is  not  satisfied  with  seeing,  nor  the  ear 
filled  with  hearing. 

To  prove  the  vanity  of  all  things  under  the  sun,  and  their 
uisufficiency  to  make  us  happy,  Solomon  here  shews, 

1.  That  the  time  of  our  enjoyment  of  these  things  is  very  short, 
and  only  while  we  accomplish  as  a  hireling  his  day.  Weconliiuie 
in  the  world  for  but  one  generation,  which  is  continuallv  ))assing 
away,  to  make  room  for  another,  and  we  are  passing  with  it.  Our 
worldly  possessions  we  very  lately  bad  from  others,  and  nuist  very 
shortly  leave  to  others,  and  therefore  to  us  they  are  vanitv;  they 
can  be  no  more  substantial  than  that  life  which  is  the  substratum 
of  them,  aiid  that  is  but  a  vapour,  which  appears  for  a  little  while, 
and  then  vanishes  away.  While  the  stream  of  mankind  is  con- 
tinually flowing,  how  little  enjoyment  has  one  drop  of  that  stream 
of  the  pleasant  banks  between  which  it  glides  !  We  may  give 
God  the  gl^ry  of  that  constant  succession  of  generations,  in  which 
the  world  has  hitherto  had  its  existence,  and  will  have  to  the  enrl 
of  time;  admiring  his  patience  in  continuing  that  «««/»' species, 
and  his  power  in  continuing  that  dying  species.  We  may  be  alco 
quickened  to  do  the  work  of  cur  generation  diligently,  and  serve 
it  faithfuUv,  because  it  will  be  over  shortly;  and,  in  concern  for 
mankind  in  general,  we  should  consult  the  welfare  of  succeeding 
generations;  but  as  to  our  own  happiness,  let  us  not  exjiect  it 
within  such  narrow  limits,  but  in  an  eternal  rest  and  consistency. 

2.  That  when  we  leave  this  world,  we  leave  the  earth  behind 
us;  that  abides  for  ever  where  it  is,  and  therefore  the  things  of 
the  earth  can  stand  us  in  no  stead  in  the  future  state.  It  is  well 
for  mankind  in  general,  that  the  earth  endures  to  the  end  of  lime, 
when  it  and  all  the  works  in  it  shall  be  burnt  up;  but  what  is  that 
to  particular  persons,  when  they  leinove  to  the  world  of  spirits? 

3.  That  the  condition  of  man  is,  in  this  respect,  worse  than  that 
even  of  the  inferior  creatures  ;  The  earth  abides  for  ever,  but  man 
abides  upon  the  earth  but  a  little  while.  The  sun  sets  indeed 
every  night,  yet  it  rises  again  in  tlie  morning,  as  bright  and  fresh 
as  ever;  the  winds,  though  they  shift  tlieir  point,  yet  in  some 
point  or  other  still  they  are;  the  waters  that  go  to  the  sea  above 
ground,  come  from  it  again  under  ground;  but  man  lies  down 
and  rises  not.  Job,  14.  7.  12. 

4.  That  all  things  in  this  world  are  moveable  and  mutable,  and 
subject  to  a  continual  toil  and  toss,  constant  in  nothing  but 
inconstancy,  still  going,  never  resting;  it  was  but  once  that  tlie 
sun  siood  stiii;  when  it  is  risen,  ii  is  nastening  to  set,  ana  wnen 
it  is  set,  hastening  to  rise  again;  (t).5.)  the  winds  are  ever  and 
anon  shifting,  (r.  6.)  and  the  waters  in   a  continual  circulatim; 


ECCLESIA^TES,  J. 


CK.nnge  without  Novelty, 


V.  7.)  it  would  be  of  as  liad  consequence  for  them  to  stagnale,  as 
cr  llie  Mood  in  tlie  body  to  do  so.  And  can  we  expect  rest  in  a 
fiirld  where  all  things  are  thus  full  of  labour,  (y.8.)  on  a  sea  that 
If-  ahva\s  ebbing  and  flowing,  and  her  waves  continually  working 
Hid  rolling? 

5.  That  though  all  things  are  still  in  motion,  jet  they  are  still 
Ahere  tlicy  were;  The  sun  pails,  as  it  is  in  the  margin,  but  it  is 
Jo  the  same  place;  the  wind  turns  till  it  conies  to  the  same  place, 
tnd  so  the  waters  return  to  the  same  jilace  whence  lliey  came. 
Thus  man,  after  all  the  pains  be  takes  to  find  satitfaclion  and 
happiness  in  the  creature,  is  but  where  he  was,  still  as  far  to  seek 
lis  ever.  Miii"s  mind  is  as  restless  in  its  pursuits  as  the  sun,  and 
wind,  and  rivers,  but  never  satisfied,  never  contented  ;  Ibp  more 
it  has  of  the  world,  the  more  it  would  have;  and  it  would  be  no 
sooner  filled  with  tl;e  slieanis  of  outward  prosperity,  the  brooks 
of  hoiHi/  and  b'.iitvr,  (Job,  '20.  17.)  than  the  sea  is  with  all  ihe 
rivers  that  run  into  it ;  it  is  slill  as  it  was,  a  troubled  sea  that 
cannot  rest. 

6.  'T\\ci\  all  ihiiigs  continue  as  l/iei/  were,  from  the  ber/inning  of 
the  creation  ;  (2  Pet.  3.  4.)  the  earth  is  where  it  was,  the  sun,  and 
winds,  and  rivers,  keep  the  same  course  that  ever  ihev  did,  and 
therefore  if  they  have  never  yet  been  sufficient  to  make  ahappiness 
for  man,  they  are  never  likely  to  be  so,  for  they  can  but  vield  the 
same  comfort  tliat  they  have  yielded :  we  must  therefore  look  above 
the  sun  for  satisfaction,  and  for  a  new  world. 

7.  That  this  world  is,  at  the  best,  a  weary  land  ;  All  is  vanifi/, 
for  all  is  full  nf  labour;  the  whole  creation  is  made  subject  to  this 
ranity,  ever  since  man  was  sentenced  to  eat  bread  in  the  sweat  of 
his  broies.  If  wo  survey  the  w  hole  creation,  we  shall  see  all  busy  ; 
all  have  enough  to  do,  to  mind  their  own  business,  none  will  be  a 
portion  or  happiness  for  man;  all  labour  to  serve  him,  but  none 
prove  a  help-meet  for  him.  Man  cannot  express  how  full  of  labour 
all  things  are,  can  neither  number  the  laborious,  nor  measure  the 
labours. 

8.  That  our  sense.*  are  unsatisfied,  and  the  objects  of  them  un- 
Batisfying.  He  specifies  those  senses  that  perform  their  office  with 
least  toil,  and  are  most  cajjable  of  being  jileased;  The  eye  is  not 
satisfied  uith  seeivff,  but  is  weary  of  seeing  always  the  same  sight, 
and  covets  novelty  and  variety.  The  car  is  fond,  at  first,  of  a 
jdeasant  song  or  tune,  but  soon  nauseates  it,  and  must  have 
another;  both  are  surfeited,  but  neither  satiated,  and  what  was 
most  grateful  becomes  ungrateful.  Curiosity  is  still  inquisitive, 
because  still  unsatisfied,  and  the  more  it  is  humoured,  the  more 
nice  and  peevish  it  grows,  crying,  Give,  give. 


9.  The  thins;  that  hath  Ijeen,  it  is  thai  which 
shall  be;  and  thai  which  is  done  is  that  which 
shall  be  done:  and  there  is  no  new  thin^-  niider 
llie  sun.  10.  Is  there  auy  thing  whereof  it  may 
be  said,  See,  this  is  new?  it  hath  been  already  of 
old  time,  which  was  before  us.  11.  There  is  no 
retiiembrance  of  former  things;  neither  shall  there 
be  any  remembrance  of  things  that  are  to  come 
with  those  tiiat  sliali  come  after. 

Two  things  we  are  apt  to  take  a  great  deal  of  pleasure  and  satis- 
faction in,  and  value  ourselves  upon,  with  reference  to  our  business 
and  enjoyments  in  Ihe  world,  as  if  they  helped  to  save  them  from 
vanity;  .Solomon  heir  shews  us  our  mistake  in  both. 

1.  The  njveltv  of  the  invention,  that  it  is  such  as  was  never 
fcnown  before.  How  arateful  is  it  to  think  that  none  ever  made 
fiich  advances  in  knowledge,  and  such  discoveries  by  it,  as  we! 
ihat  none  ever  made  such  improvements  of  an  estate  or  trade, 
ind  had  the  art  of  enjoying  the  gains  of  it,  as  we  have!  Their 
rontrivanccs  and  compositions  arc  all  despised  and  run  down,  and 
«e  boast  of  new  fashions,  new  hypotheses,  new  methods,  new 
pxpressions,  which   juslle  out  the  old,  and  put  them   down  ;  butij  they  arc  buried  in  oblivion  !     Here  and  there  one  persim  or  ac 


under  t/ie  sun,  v.  0.  It  is  repealed,  (v.  10.)  by  way  of  question. 
Is  there  any  thing  of  which  it  may  be  mid,  with  wonder,  See  this 
isneic:  there  neverwas  the  like?  It  is  anajipeal  to  observing  men, 
and  a  challenge  to  those  that  cry  up  modern  learning  above  that 
of  the  ancients.  Let  them  name  any  thing  which  lluy  take  !o  be 
new,  and  though  perhaps  we  cannot  make  it  to  ap))ear,  for  waul 
of  the  records  of  former  limes,  yet  we  luue  reason  to  coin  hide 
that  it  has  been  already  of  old  time,  which  teas  before  vs.  W  hat 
is  there  in  the  kingdom  of  nature,  of  which  we  may  say.  This  is 
new?  The  worhs  were  finished  from  the  fnaidalion  (f  the  world; 
(Iicb.4.;}.)  tilings  which  ajipear  new  to  us,  aslliey  do  to  <hil(lreH, 
are  not  so  in  themselves.  The  liea\ens  were  <f  old ;  the  earth 
abides  for  ever;  the  powers  of  nature  and  the  links  of  natural 
causes  are  still  the  same  that  ever  they  were.  In  the  kingdom  of 
Providence,  though  the  course  an  1  method  of  it  have  not  such 
known  and  certain  rules  as  that  of  nature,  nor  does  it  go  always 
in  the  same  track,  \ct,  in  the  general,  it  is  still  the  same  thing 
over  and  over  again;  men's  hearts,  and  the  corruptions  of  tl'.em, 
are  still  the  same;  their  desires,  and  pursuits,  and  coni])laints, 
still  Ihe  same;  anti  what  God  docs  in  his  dealings  with  men,  is 
according  to  the  scripture,  according  to  the  manner,  .so  that  it  is 
all  repetition.  What  is  surprising  to  us  needs  not  be  so,  for  there 
has  been  the  like;  the  like  strange  advancements  and  disappoint- 
.ments;  the  like  strange  levolutions  and  sinlden  turns,  sudden  turns 
of  affairs;  the  miseries  of  human  life  ha\e  always  been  much  the 
same,  and  mankind  tread  a  perpetual  round,  and,  as  the  sun  and 
wind,  are  but  where  they  were. 

Now  Ihe  design  of  this  is, 

(1.)  To  shew  the  folly  of  the  children  of  men,  in  affecting 
things  that  are  new,  in  imagining  that  they  have  discovered  such 
things,  and  in  ])leasing  and  priding  themselves  in  them.  We  are 
apt  to  nauseate  old  things,  and  to  grow  weary  of  what  we  have 
been  long  used  to,  as  Israel  of  the  manna,  and  covet,  with  the 
Athenians,  still  to  tell  and  hear  of  some  new  thing,  and  admire 
this  and  the  other  as  new,  whereas.it  is  all  what  has  been.  Ta- 
tianus  the  Assyrian,  shewing  the  Grecians  how  all  the  arts,  which 
they  valued  themselves  upon,  owed  their  original  to  those  nationj 
which  they  counted  barbarous,  thus  reasons  with  llem;  "For 
shame,  do  not  call  those  things  Evpijo-eis — Inventions,  which  are 
but  Mi/i))o-f(f — Imitations." 

(2.)  To  take  us  off  from  expecting  happiness  and  satisfaction 
in  the  creature.  Why  should  we  look  for  it  there,  where  never 
any  yet  have  found  it  ?  What  reason  have  we  to  think  that  the 
world  should  be  .my  kinder  to  us  Ihan  it  has  been  to  those  that  have 
gone  before  us ;  since  Ihtie  is  nolhiiis;  in  it  that  is  new,  and  our  |ire- 
decessors  have  iiKide  as  much  of  it  as  could  be  made  ?  Yourfnihera 
did  cat  manna,  and  ■set  they  are  dead.     See  John,  3.  8.9. — G.49. 

(3./ To  quicken  us  to  secure  spiriliial  and  eternal  bless'ngs.  ll 
we  woulii  be  eiilerlained  v,  illi  new  thing.s,  we  must  acqua>,it  Our- 
selves with  the  Ihingsol  (jod,  get  a  new  nature;  then  old  thing* 
pass  aivay,  and  all  things  btconie  nvie,  2Cor.  5. 17.  The  gospel 
puts  a  new  song  inloour  months.  In  heaven  a// is  7(pie,  (Rev.  21.  5.) 
all  new  at  first,  wholly  unlike  the  present  state  of  things,  a  nevT 
world  indeed,  (Luke,  20.  35.)  and  all  new  to  eternity,  always  fresh, 
always  (loiirishing.  This  con.sideralion  should  make  us  willing  to 
die.  That  in  this  world  llieie  is  nolhing  but  the  same  over  and  ovef 
agam,  and  we  can  expect  nothing  from  it  more  or  belter  thajj  W5 
have  had. 

2.  Th  menioralileness  of  the  achievement,  that  it  is  sui  li  as 
will  be  known  and  talked  of  liereafter.  Many  think  they  ba»e 
found  satisfaction  em.uiih  in  this,  that  their  names  shall  be  perpe- 
tuated, that  poslcrilv  will  cehbraie  the  actions  they  have  per- 
formed, Ihe  honours  they  have  won,  and  the  eslalcs  lliey  have 
raised  ;  that  their  houses  thall  continue  for  ever;  (Ps.49. 11.)  but 
herein  they  deceive  Ihemsehes.  How  many  former  things  and 
persons  were  there,  which  in  their  day  looked  very  great,  aud 
made  a  mighty   figure,  and  yet  thcj-e  is  no  remembrance  ol  l!  cm, 


this  is  all  a  mistake;  The  thing  that  is,  and  shall  be,  is  the  same 
with  that  which  has  been:  and  that  which  shall  be  done,  will  be 
but  tiie  same  with  that  xchich  is  done,  for  there  is  no  new  thing 


that  was  remarkable,  met  with  a  kind  historian,  and  had  t!;e  goul 
hap  to  be  recorded,  when,  at  the  same  time,  there  were  others, 
no    less    remarkable,    that    were    dropt;    and    iherefoi-c  we  niav 


ECCLESIASTES.  I. 


The  Vanity  of  human  Wisdom. 


conclude,  that  neither  shall  there  be  any  rememhrayiee  of  things  to 
come,  but  that  that  which  we  hope  to  be  remembered  by  will  be 
either  lost  or  slighted. 

12.  I  the  Preacher  was  king  over  Israel  in  Jeru- 
salem. 13.  And  I  gave  my  lieart  to  seek  and 
search  out  by  wisdom  concerning  all  things  that 
are  done  under  heaven :  this  sore  travail  hath  God 
given  to  tiie  sons  of  man  to  be  exercised  therewith. 
14.  1  have  seen  all  the  works  that  are  done  under 
the  sun;  and,  behold,  all  is  vanity  and  vexation  of 
spirit.  15.  7'/!a^  m/u'cA  «s  crooked  cannot  be  made 
straight:  and  that  which  is  wanting  cannot  be 
numbered.  16.  I  communed  with  mine  own  heart 
saying,  Lo,  i  am  come  to  great  estate,  and  have 
gotten  more  wisdom  than  all  tliey  that  have  been 
before  me  in  Jerusalem :  yea,  my  heart  had  great 
experience  of  wisdom  and  knowledge.  17.  And 
I  gave  my  heart  to  know  wisdom,  and  to  know- 
madness  and  folly  :  I  perceived  that  this  also  is 
vexation  of  spirit.  18.  For  in  much  wisdom  is 
triuch  grief:  and  he  that  increaseth  knowledge 
increaseth  sorrow. 

Soloiiion,  having  asserted,  in  general,  that  all  is  vanity,  and 
having  uivcn  siinie  general  proofs  ol  it,  now  lakes  the  most  effec- 
tual niethod  to  evince  llie  trutli  of  it,  1.  Bv  liis  own  experience ; 
he  tried  them  all,  and  found  them  vanity.  2.  By  an  induction  of 
particulars;  and  here  he  begins  with  that  which  bids  fairest  of  all 
other  to  be  tlie  happiness  of  a  reasonable  creature,  and  that  is 
knowledge  and  learning;  if  .this  be  vanity,  every  thing  else  must 
needs  be  so.     Now  os  to  this, 

I.  Solomon  tells  us  here  what  trial  he  had  made  of  it,  and  that 
with  such  advantages,  that  if  true  satisfaction  could  have  been 
found  in  it,  he  had  found  it. 

1.  His  high  station  gave  him  an  opportunity  of  improving  him- 
»elf  in  all  parts  of  learning,  and  particularlv  in  politics  and  the 
conduct  of  human  affairs,  f .  12.  He  that  is //tc /)rpflc/(er  of  this 
doctrine  icas  /ring  over  Israel,  whom  all  their  neighbours  admired 
as  a  wise  and  iinderstandinci  people,  Deut.  4.  6.  He  had  his  royal 
Beat  in  Jervsalem,  which  then  deserved,  better  than  Athens  ever 
did,  to  be  called  the  eye  of  the  world.  The  heart  of  a  king  is  un- 
searchable, he  has  reaches  of  his  own,  and  a  divine  sentence  is 
often  in  his  lips.  It  is  his  honour,  it  is  his  business,  to  search  out 
every  matter.  Solomon's  great  wealth  and  honour  put  him  into  a 
capacity  of  making  his  court  the  centre  of  learning,  and  the  ren- 
dezvous of  learned  men,  of  furnishing  himself  with  the  best  of 
books,  and  either  conversinir  or  corresponding  \\ith  all  the  wise 
and  knowing  part  of  mankind  then  in  being,  who  made  applica- 
tion to  him  to  learn  of  him,  by  which  he  could  not  but  improve 
himself ;  for  it  is  in  know  ledge  as  it  is  in  trade,  all  the  profit  is  bv 
barter  and  exchange;  if  we  have  that  to  say  which  will  instruct 
others,  they  will  have  that  to  say,  which  will  instruct  us.  Some 
observe  how  slightly  Solomon  speaks  of  his  dignity  and  honour. 
He  does  not  say,  /  the  preacher  am  king,  but  I  was  king,  no 
matter  what  I  am.  He  speaks  of  it  as  a  thing  past,  because 
worldly  honours  are  transitory. 

2.  He  applied  himself  to  the  improvement  of  these  advantages, 
and  the  opportunities  he  had  of  getting  wisdom,  which,  though 
ever  so  great,  will  not  make  a  man  wise,  unless  he  ifive  his  mind 
to  it.  Solomon  gave  his  heart  to  seek  and  search  out  all  things  to 
be  known  liy  wisdom,  v.  13.  He  made  it  his  business  to  acquaint 
himself  with  all  the  things  that  are  done  nndcr  the  snn,  that  are 
done  by  llie  providence  of  God,  or  by  the  art  and  prudence  of 
man.  He  set  himself  to  get  all  the  insight  he  could,  into  philo- 
sophy and  mathematics,  into  husbandry  and  trade,  merchandise 
nnd  mechanics,  into  the  history  of  former  ages,  and  the  present 


state  of  other  kingdoms,  their  laws,  customs,  and  policies,  into 
men's  different  tempers,  capacities,  and  projects,  and  the  methods 
of  managing  them  ;  he  set  himself  not  only  to  seek,  but  to 
search,  to  pry  into,  that  which  is  most  intricate,  and  which  re- 
quires the  closest  ajjplication  of  mind,  and  the  most  vigorous  and 
constant  prosecution.  Though  he  was  a  prince,  he  made  himself 
a  drudge  to  learning,  was  not  discouraged  by  its  knots,  nor  took 
up  short  of  its  depths,  .'^nd  this  he  did,  not  merely  to  gratify  his 
own  genius,  but  to  qualify  himself  for  the  service  of  God  and  his 
generation,  and  to  nmke  an  experiment  how  far  the  enlargement 
of  the  knowledge  would  go  toward  the  settlement  and  repose  of  the 
mind. 

3.  He  made  a  very  great  progress  in  his  studies,  wonderfully 
improved  all  the  parts  of  learning,  and  carried  his  discoveries 
much  further  than  any  that  had  been  before  him.  He  did  not 
condemn  learning,  as  many  do,  because  they  cannot  conquer  it, 
and  will  not  be  at  the  pains  to  make  themselves  masters  of  it;  no, 
what  he  aimed  at  he  compassed  ;  be  saw  all  the  works  that  were 
done  under  the  svn,  (w.  14.)  works  of  nature  in  the  upper  and 
lower  world,  all  within  this  vortex,  (to  use  the  modern  gibberish,) 
which  has  the  sun  for  its  centre  ;  works  of  art,  the  ])roduct  of 
men's  wit,  in  a  personal  or  social  capacity.  He  had  as  much  sa- 
tisfaction hi  the  success  of  his  searches  as  ever  any  man  had  ;  he 
communed  with  his  own  heart  concerning  his  attainments  in  know- 
ledge, with  as  much  pleasure  as  ever  any  rich  merchant  had  in 
taking  account  of  his  stock.  He  could  say,  "  Lo,  I  have  magni- 
fied and  increased  wisdom,  have  not  only  gotten  more  of  it  myself, 
but  have  done  more  to  propagate  it  and  bring  it  into  reputation, 
than  any,  than  all,  that  have  been  before  me  in  Jerusalem."  Note, 
It  becoines  great  men  to  be  studious,  and  delight  themselves  most 
in  intellectual  pleasures.  Where  God  gives  great  advantages  of 
getting  knowledge,  he  expects  improvements  accordingly.  It  is 
happy  with  a  people,  when  their  princes  and  noblemen  study  to 
excel  others  as  much  in  wisdom  and  useful  knowlednje,  as  they 
do  in  honour  and  estate;  and  they  may  do  that  service  to  the 
commonweallh  of  learning,  by  applying  themselves  to  the  studie* 
that  are  proper  for  them,  which  meaner  persons  cannot  do. 
Solomon  must  be  acknowledged  a  competent  judge  of  this  matter, 
for  he  had  not  only  got  his  head  full  of  notions,  but  his  heart 
had  great  experience  of  wisdom  and  knowledge,  of  the  ])Ower  and 
benefit  of  it,  as  well  as  the  amusement  and  entertainiuent  of  it; 
what  he  knew  he  had  digested,  and  knew  how  to  make  use  of. 
Wisdom  entered  into  his  heart,  and  so  became  p/easoni  to  his  soul, 
Prov.  2. 10,11.— 22.18. 

4.  He  applied  his  studies  especially  to  that  part  of  learning, 
which  is  most  serviceable  to  the  conduct  of  human  life,  and,  con- 
sequently, is  the  most  valuable;  (v. 17.)  "  I  gave  my  heart  to 
know  the  rules  and  dictates  of  xvisdoiii,  and  how  I  might  obtain  it; 
and  to  know  madness  and  folly,  how  I  might  prevent  and  cure  it; 
to  know  the  snares  and  insinuations  of  it,  that  I  might  avoid  them, 
and  guard  against  them,  and  discover  its  fallacies."  So  indus- 
trious was  Solomon  to  improve  himself  in  knowledge,  that  he 
gained  instruction  both  by  the  wisdom  of  prudent  men,  and  by  the 
madness  of  foolish  men ;  by  the  field  of  the  slothful,  as  well  as  of 
the  diligent. 

II.  He  tells  us  what  was  the  result  of  this  trial,  to  confirm  what 
he  had  said,  thatfl//(s  vanity. 

1.  He  found  that  his  searches  after  knowledge  were  very  toilsome, 
and  a  weariness  not  only  to  the  flesh,  but  to  the  mind  ;  {v.  13.) 
This  sore  travail,  this  difficulty  that  there  is  in  searching  after  truth, 
and  finding  it,  God  has  given  to  the  sons  of  men,  to  be  afflicted 
therewith,  as  a  punishment  for  our  first  parents  coveting  forbidden 
knowledge.  As  bread  for  the  body,  so  that  for  the  soul,  must  be 
got  and  eaten  »?j  the  sweat  of  our  face,  whereris  both  had  been  had 
without  labour,  if  Adam  had  not  sinned, 

2.  He  found  that  the  more  he  saw  of  the  works  done  under  the 
sun,  the  more  he  saw  of  their  vanity;  nay,  and  the  sight  often 
occasioned  hirn  rcxo/zon  o/s;)(n7;  (?•- 14.)  "  I  have  seen  all  ths 
works  of  a  world  full  of  business,  have  observed  what  the  children 
of  men  are  doing ;  and,  behold,  w hatever  men  think  of  their  own 
works,  I  see,  all  is  vanity  and  vexttfion  of  spirit."     He  had  be. 


ECCLESIASTES,  I,  II. 


fore  jironouiicccl  aW  vanity,  (t).2.)  needless  and  unprofitable,  and 
tJial  vliicli  does  us  no  good;  here  he  adds,  It  is  all  T)exa<2oa  q/" 
spirit,  troublesome  and  prejudicial,  and  that  whieli  does  us  hurt. 
It  is  fei-ding  tipon  wind ;  so  some  read  it,  Hos.  I'i.  1.  (1.)  Tiie 
works  tliemsclvcs  which  we  see  done,  are  vanity  and  vexation 
to  those  that  arc  eniplojed  in  Ih.eni.  There  is  so  much  care  in 
*lie  contrivance  of  our  worldly  business,  so  much  toil  in  the 
prosecution  of  if,  and  so  much  trouble  in  the  disappointments  wc 
meet  witli  in  it,  that  we  may  well  say,  It  is  vexation  of  spirit. 
12.)  The  sight  of  them  is  vanity  and  vexation  of  spirit  to  the  wise 
observer  of  them.  The  more  we  see  of  the  world,  the  more  wc 
see  to  make  us  uneasy,  and,  with  Ileraclitus,  to  look  upon  all  willi 
weeping  eyes.  Solomon  especially  perceived  that  the  knowledge 
of  wisdom  and  folly  was  vexation  of  spirit,  v.  17.  It  vexed  him  to 
Bee  many  that  had  wisdom  not  use  it,  and  many  that  had  folly  not 
«trive  asjainst  it.  When  he  knew  wisdom,  it  vexed  him  to  see  how 
far  off  it  stood  from  the  children  of  men;  and  when  he  saw  folly, 
how  fast  he  saw  it  boimd  in  their  hearts. 

3.  He  found  that  when  he  had  pot  some  knowledge,  he  could 
neither  gain  that  satisfaction  to  himself,  nor  do  thatp;ood  toothers, 
with  it,  which  he  expected,  v.  15.     It  would  not  avail, 

(1.)  To  redress  the  many  grievances  of  human  life;  "After 
all,  I  find  that  that  which  is  crnohcd  will  be  crooked  still,  and 
cannot  be  made  straight."  Our  knowledge  is  itself  intricate  and 
perplexed,  we  must  go  far  about,  and  fetch  a  great  compass,  to 
come  at  it.  Solomon  lliouglit  to  have  found  out  a  nearer  way 
to  it,  but  he  could  not;  the  paths  of  learning  are  as  much  a 
labyrinth  as  ever  tliey  were.  The  minds  and  manners  of  men  are 
crooked  and  perverse.  Solomon  thought,  with  his  wisdom  and 
power  tosether,  to  have  thoroughly  reformed  his  kingdom,  and 
tnade  that  strainht  which  he  found  crooked;  but  he  was  disap- 
pointed. All  the  philosophy  and  politics  in  the  world  will  not 
restore  the  corrupt  nature  of  man  to  its  primitive  rectitude;  we 
find  the  insufficiency  of  them,  both  in  others  and  in  ourselves. 
Learning  will  not  alter  men's  natural  tcmpere,  nor  cure  them  of 
their  sinful  rf/stempers;  nor  will  it  change  the  constitution  of  things 
in  this  world  ;  a  vale  of  tears  it  is,  and  so  it  will  be,  when  all  is 
done. 

( 2.)  To  make  up  the  many  deficiencies  in  the  comfort  of 
human  life:  Tliat  which  is  wanting  there  cannot  be  numbered, 
or  counted  out  to  us,  from  the  treasures  of  human  learning,  but 
what  is  wanting  will  still  be  so;  all  our  enjoyments  here,  when 
we  have  done  our  utmost  to  bring  them  to  perfection,  are  still  fame 
and  defective,  and  it  cannot  be  helped ;  as  they  are,  so  they  are 
like  to  be.  That  which  is  wanting  in  our  knowledge,  is  so  much, 
that  it  cannot  be  tiumbered.  The  more  we  know,  the  more 
we  see  of  our  own  ignorance.  Who  can  understand  his  errors,  his 
defects? 

4.  Upon  the  whole,  therefore,  he  concluded  that  great  scholars 
do  but  make  themselves  great  mourners;  for  in  mvc^h  wisdom  it 
much  grief ,  r.l8.  There  must  be  a  great  deal  of  pains  taken  io 
pet  it,  and  a  great  deal  of  eare  not  to /orget  it;  the  more  we 
know,  the  more,  we  see,  there  is  to  be  known,  and,  consequently, 
we  perceive  with  greater  clearness  that  our  work  is  without  end, 
and  the  more  we  see  of  our  former  mistakes  and  blunders,  which 
occaaions  mvch  grief.  The  more  we  see  of  men's  different  senti- 
ments and  opinions,  (and  that  is  it  which  a  great  deal  of  our  learn- 
ing is  conversant  about,)  the  more  at  a  loss  we  arc,  it  nay  be, 
which  is  in  the  right.  Those  that  increase  hnowlcdgc  ftave  so 
much  the  more  quick  and  sensible  perception  of  the  calamities  of 
this  world,  and  for  one  discovery  they  make  that  is  pleasing, 
perhaps  they  make  ten  that  are  displeasing,  and  so  they  increase 
sorrow.  Let  us  not  therefore  be  driven  off  from  the  pursuit  of 
any  useful  knowledge,  but  put  on  patience  to  break  through  the 
sorrow  of  it ;  but  let  us  despair  of  finding  true  happiness  in  this 
knowledge,  and  expect  it  only  in  the  knowledge  of  God,  and  the 
careful  discharge  of  our  duly  to  him.  He  that  increases  in  hea- 
venly wisdom,  and  in  an  experimental  acquaintance  with  the 
principles,  powers,  and  pleasures,  of  the  spiritual  and  divine  life, 
increases  jov,  such  as  will  shortly  be  consummate<l  in  cverlastiug 

'joy.  : 

VOL,  II.  137 


The  vaitity  of  human  Wisdom, 
CHAP.  II. 

Solomon  having  pronounced  all  ciiniV;/,  mid  imiiicutarly  knouledf^e  and  lerming, 
which  he  was  so  fur  J'lnm  frir /iifr  hiiir.iltjinj  „/,  that  he  found  the  inercase  i^ 
it  did  but  increase  his  si)rnu-,inlhis  ctmjitcr,  he  e:oesontu  shew  uhnl  rcusun 
lie  had  to  be  tired  i/  this  tt-orld  and  witJt  what  little  reason  must  men  urefuint 
of  it.  1.  He  shews  that  there  is  no  true  liujijiiiuss  and  saii^iicliim  io  le  had  in 
mirth  and  pleasure,  and  the  deiifihis  uf  sense,  f.  I . .  11 .  Jl.  lie  re-considirt 
the  preteiisions  of  wisdom,  and  allows  it  to  be  excellent  and  useful,  and  yet  sect 
it  clo^i^ed  with  such  diminutions  of  its  unrth,  that  it  proces  insufficient  Iv  make 
a  man  happy,  t'.  12.  .l(i.  ///.  //[■  imjiiiies  how  far  the  business  and  wealth 
of  this  world  will  gv  toward  making  men  liappy,  and  concludes,  from  his  own 
experience,  that,  to  those  who  set  their  hearts  upon  it,  it  is  vanity  and  vexation 
of  spirit,  li'.\7 .  .23.)  ami  that  if  there  be  any  good  in  il,  it  is  only  to  those 
that  sit  loose  to  it,  v.2\ .  .26. 

1.  T  SAID  ill  mine  heaft,  Go  to  now,  I  uillpi-ove 
A-  thee  with  mirth,  therefore  enjoy  pleasure: 
and,  behold,  this  also  /s  vanity.  2. 1  said  of  laugiiter. 
It  is  mad  :  and  of  mirth,  What  doeth  it  ?  3.  I 
sought  in  mine  iieart  to  give  myself  unto  wine,  yet 
acquainting-  mine  Iieart  Milh  wisdom;  and  to  lay 
hold  on  folly,  till  I  might  see  what  teas  that  good 
for  the  sons  of  men,  which  they  should  do  under 
llie  heaven  all  the  days  of  their  hfe.  4.  I  made  me 
great  works;  I  builded  me  houses;  I  planted  me 
vineyards:  5.  I  made  me  gardens  and  orchards, 
and  I  planted  trees  in  them  of  all  /««</ q/' fruits : 
6.  I  made  me  pools  of  water,  to  water  therewith 
the  wood  thai  bringeth  forth  trees:  7.  I  got  me 
servants  and  maidens,  and  had  servants  born  in  my 
house  ;  also  I  had  great  possessions  of  great  and 
small  cattle  above  all  that  were  in  Jerusalem  before 
me  •.  8. 1  gathered  me  also  silver  and  gold,  and  tiie 
peculiar  treasure  of  kings  and  of  the  provinces:  I 
gat  me  men-singers  and  women-singers,  and  the 
delights  of  the  sons  of  men,  as  musical  instruments, 
and  that  of  all  sorts.  9.  So  I  was  great,  and 
increased  more  than  all  that  were  before  me  in 
Jerusalem ;  also  my  wisdom  remained  with  me. 
10.  And  whatsoever  mine  eyes  desired  I  kept  not 
from  thet^i,  I  withheld  not  my  heart  from  any  joy; 
for  my  heart  rejoiced  in  all  my  labour :  and  this 
was  my  portion  of  all  my  labour.  11.  Then  I 
looked  on  all  the  works  that  my  hands  had  wrought, 
and  on  the  labour  that  I  had  laboured  to  do:  and, 
behold,  all  teas  vanity  and  vexation  of  spirit,  and 
there  was  no  profit  under  the  sun. 

Solomon  here,  in  pursuit  of  the  sttmmnm  bonnm — the  felicity 
of  n)an,  adjourns  out  of  his  study,  his  library,  his  eluboratorv,  his 
council-chamber,  where  he  had  in  vain  sought  for  it,  into  the  park 
and  the  play-house,  his  garden  and  his  summer-house  ;  exchanges 
the  company  of  the  philosophers  and  grave  senators  for  that  of  the 
wits  and  gallants,  and  the  beaux-esprits,  of  his  court,  to  Irv  if  he 
could  find  true  satisfaction  and  happiness  among  them.  Here  he 
takes  a  great  step  downward,  from  the  noble  pleasures  o!  the  in- 
tellect to  the  brutal  ones  of  sense;  yet,  if  he  resohc  to  make  a  tho- 
rough trial,  he  must  knock  at  this  door,  because  here  a  great  part 
of  mankind  imagine  they  have  found  that  which  he  was  in  quest  of. 

I.  He  resolved  to  trv  what  mirth  would  do,  and  the  pleasures  of 
wit,  whether  he  should  be  happy  if  he  constantly  enierlained  himself 
and  others  wilh  merry  stories  and  jests,  banter  and  drollery  ;  if  he 
should  furnish  himself  with  all  the  pretty  ingenious  turns  and  repar- 
tees he  could  invent  or  pick  up,  fit  to  be  laughed  over,  and  all  lli* 
bulls,  and  blunders,  and  foolish  tilings,  he  could  hear  of,  fit  to  be  ridi- 
culed and  laughed  at,  so  that  he  might  be  always  in  a  merry  humour 


ECCLESIASTiiS,  il.  The  Vanity  of  worldly  Fleastire. 


',.  TIiw  cxptrinmit  niatle;  {«;,  I.)  "  Finding  that  in  inner-  wis- 
liiiin  is  .much  grief,  and  lliat  tliose  who  are  set  ions  are  apt  to  be 
.  n:plancinily,  I  said  in  my  luart,"  (to  my  heart,)  "  Go  to  7ion-,  I  ici/l 
firm-e  lliee  with  mirth,  I  will  try  if  tiiatwill  g^ive  thee  satisfaction." 
Neilhrr  the  temper  of  his  niiiid,  nnr  his  outward  condition,  had 
any  thine  In  them  to  keep  liiiii  from  bcinir  merry,  but  both  agreed, 
as  did  ail  other  advantanes,  to  furtlier  it,  therefore  he  resolved  to 
take  a  tease  this  way,  and  said,  "  Enjoy  pleasure,  and  take  thy  fill 
if  it ;  cast  awav  can?,  and  resolve  to  be  merry."  So  a  man  may 
be,  and  vet  have  none  of  these  fine  thni2;s  which  he  here  got  to 
entertain  himself  witli;  many  that  are  poor  are  vei-y  merry  ;  beg- 
purs  in  a  barn  are  so  to  a  proverb.  Mirth  is  the  entertainment  of 
the  fancy,  and  though  it  comes  short  of  the  solid  delights  of  the 
rational  powers,  vet  it  is  to  be  preferred  before  those  that  are 
merely  carnal  and  sensual.  Some  distinguish  man  from  the  brutes, 
not  only  as  animal  rationale — a  rational  animal,  but  as  animal 
risibile — a  risible  animal ;  therefore  he  that  said  to  his  soul,  Take 
thine  ease,  eat  and  drink,  added,  And  be  merry,  for  it  was  in  order 
to  that  that  he  would  eat  and  drink.  "  Try  therefore,"  says  So- 
lomon,  "  to  laugh  and  be  happy." 

2.  The  judgment  he  passed  upon  this  experiment;  Behold,  this 
eho  is  vanity,  like  all  the  rest,  it  yields  no  true  satisfaction,  v.  2. 
J  said  of  laiiyliter,  Il  is  mad,  or,  Tiinn  art  mad,  and  therefore  I 
will  have  nothing  to  do  with  thee  ;  and  of  mirth,  (of  all  sports  and 
recreations,  and  whatever  pretends  to  be  diverting,)  ]Vkul  doeth 
it?  or,  What  doestthou?  Innocent  mirth,  soberly,  seasonably,  and 
moderatelv,  used,  i«  a  eood  thing,  fits  for  business,  and  helps  to 
soften  the  toils  and  chagrins  of  human  life;  but,  when  it  is  exces- 
sive and  immoderate,  it  is  foolish  and  fruitless.  (I.)  It  does  no 
good;  What  dnethit?  Cni  bono — Of  trkat  use  is  it?  It  will  not 
avail  to  quiet  a  guilty  conscience;  no,  nor  to  ease  a  sorrowful 
spirit;  nothing  is  more  nnaraleful  Ihan  sinying  songs  to  a  heavy 
heart.  It  will  not  satisfy  the  soul,  nor  ever  yield  it  true  content. 
It  is  but  a  palliative  cure  to  the  grievances  of  this  present  time. 
Great  laughter  commonly  cuds  in  a  sigh.  (2.)  It  does  a  great 
deal  of  hurt ;  it  is  mad,  it  makes  meii  mad,  it  trans|)orts  men  into 
many  indecencies,  which  are  a  reproach  to  their  reason  and  re- 
ligion. They  are  mad  that  indulge  themselves  in  it,  for  it  estranges 
the  heart  from  God  and  divine  things,  and  insensibly  eats  out  the 
power  of  religion.  Those  that  love  to  he  merry  foract  to  be 
gerious,  and  while  they  take  the  timbrel  and  harp,  they  say  to  the 
Almighty,  Depart  from  vs,  Job,  21. 12, 14.  We  may,  as  Solomon, 
prove  ourselves  with  mirth,  and  judge  of  the  state  of  our  souls  bv 
this ;  How  do  we  stand  affected  to  it  ?  Can  we  be  merry  and  w ise  ? 
Can  we  use  it  as  sauce,  and  not  as  food  ?  But  we  need  not  try,  as 
Solomon  did,  whether  it  will  make  a  happiness  for  us,  for,  we  mav 
take  his  word  for  it,  //  is  mad:  and  What  doeth  it?  Laughter  and 
pleasure  (savs  Sir  William  Temple)  come  from  very  different 
affections  of  the  mind  ;  for  as  men  have  no  disposition  to  Iau2;h  at 
things  they  are  most  pleased  with,  so  they  are  very  little  jjleased 
with  many  things  they  lauch  at. 

II.  Finding  himself  not  happv  in  that  which  pleased  ids  fancv, 
he  resolved  next  to  trv  that  which  would  please  the  palate,  v.  3. 
Since  the  knnuledgc  of  the  creature  would  not  satisfy,  he  woukl 
see  what  the  //ic?-n/ wse  of  it  would  do  ;  I  sovght  in  my  heart  to 
give  myself  tinio  nine,  to  good  meat  and  good  drink  ;  many  give 
themselves  to  these  without  consulting  their  hearts  at  all,  not  look- 
ing any  further  than  merelv  the  gratification  of  the  sensual  appe- 
tite;  but  Solomon  applied  himself  to  it  rationally,  and  as  a  man  ; 
critically,  and  only  to  make  an  experiment.     Observe, 

1.  He  did  not  allow  himself  any  liberty  in  the  use  of  the  delights 
of  sense  lili  he  had  tired  himself  with  his  severe  studies;  tillhis 
increase  of  wisdom  proved  an  inerease  nison-ow,  he  never  thought 
of  giving  himself  to  vine.  When  we  have  spent  ourselves  in 
dohig  good,  we  may  then  most  comfortably  refresh  ourselves  with 
Ihe  gifts  of  God's  bounty.  Then  the  delights  of  sense  are  rightly 
used,  when  they  are  used  as  we  use  cordials,  only  when  we  need 
them;  as  Timothy  drank  wine  for  his  health's  lahe,  1  Tim. 5. 23. 
J  thought  to  draw  my  flesh  iiith  vine;  so  the  margin  reads  it,  or 
to  wine.  Those  that  have  addicted  themselves  to  <lrinkin''  did  at 
(irit  put  a  force  upon  themselves,  they  drew  their  flesh  to  it,  and 


with  it;  but  they  should  remember  to  what  miseries  lliey  herehjl 
draw  themselves. 

2.  He  then  looked  upon  it  as  follv,  and  it  was  with  rcluclan<-«» 
that  he  gave  himself  to  it;  as  St.  Paul,  when  he  commended  him- 
self, called  it  a  weakness,  and  desired  to  be  borne  with  in  hh  fool- 
ishness, 2  Cor.  11.1.  He  sought  to  lay  hold  on  fully,  to  see  the 
utmost  that  that  folly  would  do  toward  making  men  happy;  but 
he  had  like  to  have  carried  the  jest  (as  we  say)  too  far.  He  re- 
solved that  the  folly  should  not  take  hold  of  him,  not  get  the 
mastery  of  him,  but  he  would  lay  hold  on  it,  and  keep  it  at  a  dis- 
tance ;  yet  he  found  it  too  hard  for  him. 

3.  He  took  care  at  the  same  time  to  acquaint  himself  with  wis- 
dom, to  manage  himself  wisely  in  the  use  of  his  pleasures,  so  that 
they  should  not  do  him  any  prejudice,  nordisfit  him  to  Lea  com- 
petent judge  of  them.  When  he  drew  his  flesh  with  wine,  he  led 
his  heart  with  wisdom,  so  the  word  is;  kept  up  his  pursuits  after 
knowledge,  did  not  make  a  sot  of  himself,  nor  become  a  slave  to 
his  pleasures,  but  his  sluilies  and  his  feasts  were  foils  to  each 
other,  and  he  tried  whether  both  mixed  together  would  give  him 
that  satisfaction  which  he  could  not  find  in  either  separately.  This 
Solomon  proposed  to  himself,  but  he  found  h  vanity  ;  forthev  that 
think  to  give  themselves  to  wine,  and  yet  to  acquaint  their  hearts 
with  wisdom,  will  perhaps  deceive  themselves  as  much  as  they  do 
that  think  to  serve  both  God  and  mammon.  Wine  is  a  mocker,  it 
is  a  great  cheat,  and  it  will  be  impossible  for  any  man  to  say  that 
thus  far  he  will  give  himself  to  it,  and  no  further. 

4.  That  which  he  aimed  at,  was,  not  to  gratify  his  appetite, 
but  to  find  out  man's  happiness,  and  this,  because  it  pretended  to 
be  so,  must  be  tried  among  the  rest.  Observe  the  description  he 
gives  of  man's  happiness;  it  is  that  goodjor  the  sons  of  men,  which 
they  should  do  under  the  heaven  all  their  dogs.  (  1.)  That  which 
we  are  to  inquire  after  is  not  so  much  the  good  we  must  have, 
we  may  leave  that  to  God,  but  the  good  we  must  do,  that  ought 
to  be  our  care.  Good  Blaster,  ivhat  good  things  shall  I  do?  Our 
happiness  consists  not  in  being  idle,  but  iu  doing  aright,  in  being 
well  employed.  If  we  do  that  which  is  good,  no  doubt  we  shall 
have  comfort  and  praise  of  the  santc.  (2.)  It  is  good  to  be  done 
under  the  heaven,  while  we  are  here  in  this  world,  while  it  is  (lav, 
while  our  doing  lime  lasts;  this  is  our  state  of  wnrk  and  service,  it 
is  in  the  other  worhl  that  we  must  expect  the  retribution,  thilhec 
our  works  will  follow  us.  (3.)  It  is  to  be  done  all  the  dogs  of  our 
life  :  the  good  v.e  are  to  do  we  must  persevere  in  the  doing  of  to 
the  end,  while  our  doing  time  lasts;  thennmber  of  the  days  of  our 
life,  so  it  is  \n  the  margin;  the  days  of  our  life  are  nundtered  to 
us  by  him  in  whose  hand  our  times  are,  ami  they  are  all  to  besjient 
as  be  directs.  But  that  any  man  should  give  himself  to  wine,  in 
ho])es  to  find  out  in  that  the  best  way  of  li\ing  in  this  world,  was 
an  absurdity  which  Solomon  here,  in  the  reflection,  condcms  him- 
self for.  Is  it  possible  that  this  should  be  the  good  that  men  should 
do^     No;  it  IS  plaiidy  very  bad. 

HI.  Perceiving  quickly  that  it  was  folly  to  give  himself  to  wine, 
he  next  tried  the  most  costly  entertainments  and  amir^ments  of 
princes  and  great  men.  He  had  a  vast  income,  the  revenue  of  his 
crown  was  very  great,  and  he  laid  it  out  so  as  might  most  please 
his  own  humour,  and  make  him  look  great. 

1.  He  gave  himself  much  to  building,  both  in  the  city  and  ia 
the  country;  and,  liaving  been  at  such  vast  expense,  in  the  begin- 
ning of  bis  reign,  to  build  a  house  for  Ciod,  be  was  the  more  ex- 
cusable if  afterw  ard  he  pleased  his  ow  n  fancy  in  building  for  himself; 
he  began  his  work  at  the  right  eud,  (INIatth.  6. 33.)  not  as  the 
people  (Hag.  1.4.)  that  ceiled  their  own  Aohscs  while  God's  foy 
waste,  and  it  prospered  accordingly.  In  building,  he  had  the 
pleasure  of  employing  the  poor,  and  doing  good  to  posterity.  We 
read  of  Solomon's  buildings,  (1  Kings, 9.15.  .10.)  and  they  wenj 
all  great  works,  such  as  became  his  purse,  and  spirit,  and  great 
dignity.  See  his  mistake;  he  inquired  after  the  ^ontZ  works  he 
shoidd  do,  (e.3.)  and,  in  pursuit  of  the  inquiry,  applied  bimsi-ll 
to  great  works.  CoofZ  works  indeed  are  truly  great,  but  many  arf 
reputed  great  works,  which  are  far  from  htiw^good;  wondron* 
works,  which  are  not  gracious,  Matlh.  7.  22. 

2.  He  took  to  love  a  garden,  which  is  to  some  as  bewitching  u| 


) 

.1 


ECCLESIASTES,  II. 


The  Vanity  c^  worldly  Pleasure. 


I>uil<17ii<; ;  Tie  ■planted  him  vineyards,  wliicli  the  soil  and  climate  of 
the  land  of  Canaan  favoiirefl  ;  he  made  him  fine  gardens  and 
orchards,  (i'.  5.)  and  perhaps  the  art  of  gardening  was  noway 
inferior  then  to  what  it  is  now;  he  had  not  only  forests  of  finjber- 
trees,  but  trees  of  all  liind  of  fruit,  which  he  himself  had  planted; 
tnd,  if  any  worldly  business  would  yield  a  man  happiness,  surely 
it  must  be  that  which  Adam  was  cnijdoycd  in  while  he  was  in 
innocency. 

S.  He  laid  out  a  ijrcat  deal  of  nionev  in  water-works,  ponds, 
aiid  canals;  not  for  sport  and  diversion,  but  for  use,  to  nater  the 
wood  that  brings  forth  trees;  (i-.C.)  he  not  only  planted,  but 
watered,  and  then  left  it  to  God  to  give  the  increase.  Springs  of 
irutcr  a?c  great  blessings;  (Josh.  15. 19.)  but  where  nature  has 
Ivrovi<led  them,  art  must  direct  them,  to  make  them  serviceable, 
Prov.21,  1. 

4.  He  increased  his  family.  When  he  proposed  to  himself  to 
do  great  irorlis,  be  must  employ  many  hands,  and  therefore  pro- 
cured scrrants  and  maidens,  «hich  vero  bought  with  his  money, 
Rud  of  those  he  had  serraiits  born  in  his  house,  v. 7.  Thus  his 
relinuc  was  enlarged,  and  his  court  appeared  more  magnificent. 
See  Ezra,  1.  .',i8. 

5.  He  did  not  neglect  country-business,  but  botli  entertained 
and  enriched  himself  with  that,  and  was  not  divcrtc<l  from  it, 
either  by  his  i-tudies  or  bv  his  pleasures.  He  had  larr/e  possessions 
of  great  and  small  callle,  herds  and  flocks,  as  his  father  bad 
before  him;  Cl  Chron.  27.  29,  31.)  not  forgetting  that  his  father, 
in  the  biiTinming,  was  a  keeper  of  sheep.  Let  those  that  deal  in 
{Utile  neiii'.er  despise  their  employment,  nor  be  weary  of  it, 
rememlKTUig  that  Solomon  puts  his  having  possessions  of  cattle 
Bmonu  his  greet  trorhs  and  his  pleasures. 

0.  He  greiv  very  rich,  and  was  not  at  all  impoverished  by  his 
bnildinif  and  <!;ardeninir,  as  many  are,  who,  for  that  reason  only, 
repent  it,  and  call  it  vanilg  and  vexation.  Solomon  scattered,  and 
yet  inf  reasc'.  He  filled  his  exchequer  with  silver  and  gold,  which 
yet  (111  not  iit.ignate  there,  but  were  made  to  circulate  through  his 
kincf*')'!!,  sn  ijiat  he  made  silver  to  be  in  Jerusalem  as  stones; 
(1  !(C''>.r>!,  If/,  9,7.)  nay,  he  had  the  Segnllah,  the  peculiar  treasjtrc 
of  A'Ofl*,  and  of  the  provinces,  which  was,  for  richness  and  rarity, 
m.iro  acr'<ii)nt«d  ni  ihun  silver  and  gold.  The  neighbouring  kings, 
a'v<  the  distant  provinces  of  his  own  empire,  sent  him  the  richest 
f  ••''sents  I'hev  ha<l,  to  obtain  his  favour,  and  the  instructions  of  his 
"•i'doni. 

7.  He  hi«(l  every  thing  that  was  charming  and  diverting;  all 
Boris  of  ni^jlody  aJid  music,  vocal  and  instrumental,  men-singers 
and  Komn;-singers,  the  best  voices  he  could  pick  up,  and  all  the 
wind  and  hand-instrunienls  that  were  then  in  use.  His  father  had 
a  genius  for  nnisic,  but  it  should  seem  he  employed  it  more  to 
serve  his  devotion  than  the  son,  who  made  it  more  his  diversion. 
The'ie  are  called  the  delights  nf  ttee  sons  of  vicn  ;  for  the  gratifica- 
tions of  sense  aiv  lie  lliinsrs  that  the  generality  of  people  set  their 
affections  upon,  and  take  the  greatest  complacency  in.  The 
delights  of  the  chilflren  of  God  are  of  quite  another  nature,  pure, 
S])irilual,  and  beaxenlv,  and  the  deliohls  of  angels. 

0.  He  enjoyed,  more  than  ever  any  man  did,  a  composition  of 
rational  and  sensitive  pleasures  at  the  same  time.  He  was,  in  this 
respect,  great,  and  increased  more  than  all  that  were  before  him, 
that  he  was  wise  amidst  a  thousand  earthly  enjoyments.  It  was 
strange,  and  tlie  like  was  never  met  with, 

(1.)  That  his  pleasures  did  not  debauch  his  judgment  .and 
conscience.  In  the  midst  of  all  these  entertainments,  his  wisdom 
remained  with  him,  v.  9.  In  the  midst  of  all  these  childish  delights, 
he  preserved  his  spirit  manlv,  kept  the  possession  of  his  own  soul, 
and  maintained  the  dominion  of  reason  over  the  ap])etites  of  sense; 
such  a  vast  stock  of  wisdom  had  he,  that  it  ■»vas  not  wasted  and 
impaired,  as  any  other  man's  would  have  been,  by  this  course  of 
life!  But  let  none  be  imbohlened  hereby  to  lay  the  reins  on  the 
neck  of  their  appetites,  presuming  that  they  may  do  that,  and  yel 
retain  their  wisdom,  for  thev  have  not  such  a  strength  of  wisdom 
as  Solomon  had;  nay,  and  Solomon  was  deceived ;  for  how  did 
his  wisdom  remain  with  him,  when  he  lost  his  religion  so  far  as  to 
build  altars  to  strange  gods,  for  the  humouring  of  his  strange  wives? 


BuV  thus  far  his  wisdom  remained  with  him,  that  lie  was  master  of 

his  pleasures,  and  not  a  slave  to  them,  and  kept  himself  capable 
of  making  a  judgment  of  them.  He  went  over  into  the  enemies' 
coiintry,  not  as  a  ileserter,  but  as  a  .■;/)_(/,  to  discover  the  nakednest 
nf  their  land. 

(2.)  Yet  his  judgment  and  conscience  gave  no  check  to  his 
pleasures,  nor  hindered  him  from  extracting  the  very  quintessence 
of  the  dclialits  of  sense,  r.  10.  It  nd'iht  be  objected  against  his 
judgment  in  this  matter,  that,  if  his  wisdom  remained  icith  him,  be 
could  not  take  the  liberty  that  was  necessary  to  a  full  experimental 
acquaintance  "ilh  i! ;  "  Yea,"  said  he,  "  1  look  as  great  a  liberty 
as  any  man  could  take,  for  whatsoever  mine  eyes  desired,  I  kept  not 
from  them,  if  it  could  be  compassed  by  la\rful  means,  though  ever 
so  difficult  or  costly  ;  and  as  Iicithheld  not  any  jog  from  my  heart, 
that  I  had  a  mind  to,  so  I  uilhlield  not  my  heart  from  any  jog,  but, 
with  anon-ohstante — with  the  full  rxerrise  of  my  wisdom,  1  had  a 
high  gust  of  my  pleasures,  relished  and  enjoyed  them  as  much  as 
ever  any  Epicure  did;"  nor  was  there  any  thing,  either  in  the  cir- 
cumstances of  his  condition,  or  in  the  temper  of  his  s|)irit,  to  sour 
or  imbittcr  them,  or  give  them  any  allay.  In  short,  [1.]  He  had 
as  much  pleasure  in  bis  i.asiness  as  ever  any  man  bad;  My  heart 
rejoiced  in  all  my  labour;  so  that  I'le  toil  and  fatigue  of  that  were 
no  damp  to  his  pleasures.  [2.]  He  had  no  less  profit  by  his  busi- 
ness, he  met  with  no  disappointment  in  it  to  give  him  any  disturb- 
ance ;  This  was  my  portion  of  all  my  labour;  be  had  this  added  to 
all  the  rest  of  his  pleasures,  that  in  them  he  did  not  only  see,  but 
eat,  the  labour  of  his  hands:  and  this  was  all  he  had,  for  indeed 
it  was  all  he  could  expect,  from  his  labour.  It  sweetened  his 
business,  that  he  enjoyed  the  success  of  it,  and  it  sweetened  his  en- 
joyments, that  they  were  the  product  of  his  business;  so  that,  upon 
the  whole,  he  was  certainly  as  happy  as  the  world  could  make  him. 

Lastly,  We  have,  at  length,  the  judgment  he  deliberately  gave 
of  all  this,  V,  11.  When  the  Creator  had  made  his  great  works, 
he  reviewed  them,  and  behold,  all  was  very  good,  every  thing 
jdeased  him  ;  but  when  Solomon  reviewed  all  the  works  that  his 
hands  hadicrouaht,  with  the  utmost  cost  and  care,  and  the  labour 
that  he  had  laboured  to  do,  in  order  to  make  himself  easy  and 
happy,  nothing  answered  his  expectation;  behold,  all  was  vanity 
andvexation  of  spirit,  he  bad  no  satisfaction  in  it,  no  advantage  by 
it ;  there  teas  no  profit  under  the  S7in,  neither  by  the  employments, 
nor  by  the  enjoyments,  of  this  world. 

12.  And  I  tnnied  myself  to  behold  wisdom,  and 
madness,  and  folly  :  for  what  caw  the  man  do  diat 
cometh  after  the  king?  even  that  which  hatli  been 
already  done.  13.  Then  I  saw  that  wisdom  excelleth 
folly,  as  far  as  light  excelleth  darkness.  14.  The 
wise  man's  eyes  are  in  his  head,  but  the  fool 
walketh  in  darkness:  and  I  myself  perceived  also 
that  one  event  happenelh  to  them  all.  15.  Tiien 
said  I  in  my  heart,  As  it  happeneth  to  the  fool, 
so  it  happenetli  even  to  me;  and  why  was  I  then 
more  wise?  Then  I  said  in  my  heart,  that  this 
also  is  vanity.  16.  For  there  is  no  remembrance 
of  the  wise  more  than  of  the  fool  for  ever;  seeing 
that  which  now  is,  in  the  days  to  come  shall  all  be 
forgotten.  And  how  dieth  the  wise  twam  .'  as  the 
fool. 

Solomon  having  tried  what  satisfaction  was  to  be  Irad  in  learning 
first,  and  then  in  the  pleasures  of  sense,  and  having  also  put  botli 
together,  he  here  compares  them  one  with  another,  and  passes  f 
judgment  upon  them. 

1.  He  sets  himself  to  consider  both  wisdom  and  folly.  He  had 
considered  these  before;  (c/t.  1.17.)  but,  lest  it  should  be  thought 
he  was  then  too  quick  in  passing  a  judgment  upon  them,  he  her* 
turns  himself  again  to  behold  them,  to  see  if,  upon  a  second  view, 

and    RPrOTlH   fVxMin-Ktc      tin  /-nflrl    «-.... 


■  -  satisfaction  in  the  search 


ECCLESIASTES,  II.    The  Superiority  of  Wisdom  to  Folly. 


tlwn  he  had  done  apon  the  first.  lie  was  sick  of  his  pleasures, 
and,  as  nauseating  them,  he  turned  from  them,  (hat  he  might 
again  apply  himself  to  speculation ;  and  if,  upon  this  rehearing  of 
the  cause,  the  verdict  he  still  the  same,  the  judgment  will  surely 
be  decisive;  for  uhat  can  the  man  do  that  comes  after  the  kinr/ ; 
especially  such  a  king,  who  had  so  much  of  this  world  to  make 
the  experiment  upon,  and  so  much  wisdom  to  make  it  with.  The 
h.iffled  trial  neeas  not  be  repeated  ;  no  man  can  expect  to  find 
more  satisfaction  in  the  world  than  Solomon  did,  nor  to  gain  a 
greater  hisight  into  the  principles  of  morality;  when  a  man  has 
done  what  lie  can,  still  it  is  that  which  has  been  already  done.  Let 
ns  learn,  (1.)  Net  to  indulge  ourselves  in  a  fond  conceit  that  we 
can  mend  that  which  has  been  well  done  before  us;  let  us  esteem 
others  better  than  ourselves,  and  think  how  unfit  we  are  to  aile.npl 
the  improvement  of  the  performances  of  better  heads  and  hands 
than  oar's,  and  rather  own  how  much  we  are  beholden  to  them, 
John,  4.  37,  38.  (2.)  To  acquiesce  in  Solomon's  .judgnieiit  of 
the  things  of  this  world,  and  not  to  think  of  repealing  the  trial; 
for  we  can  never  thmk  of  having  such  advantages  as  he  had  to 
make  the  experiment,  nor  of  being  able  to  make  it  with  equal 
application  of  mmd,  and  so  little  danger  to  ourselves. 

2.  He  gives  the  preference  to  wisdom  far  before  folly;  let  none 
mistake  hhn,  as  if,  when  he  speaks  of  the  vanity  of  human  litera- 
ture, he  designed  onlv  to  amuse  men  with  a  jiaradox,  or  were 
about  to  write  (as  a  great  wit  once  did)  Encomivm  moricv — A 
■panegijric  in  praise  of  folly;  no,  he  is  maintaining  sacred  truths, 
and  therefore  is  careful  to  guard  against  being  misunderstood.  I 
soon  saxo  (says  he)  that  there  is  an  excellency  iii  rcisdom  tnore  than 
in  folly,  as  ninch  as  there  is  in  light  above  darkness.  Tlie  pleasures 
of  wisdom,  though  they  suffice  not  to  make  men  happy,  yet  they 
Taslly  transcend  the  pleasures  of  wine.  Wisdom  enlightens  the 
ootil  with  surprising  discoveries,  and  necessary  directions  for  the 
■  ight  government  of  itself;  btrt  senstiaFity  (for  that  seems  to  be 
•"-•pecially  the  folly  here  nieanl)  clouds  and  eclipses  the  mind,  and 
.s  as  darkness  to  it,  it  puts  out  men's  eyes,  makes  them  to  stundjle 
m  the  way,  and  wander  out  of  t*.  Or,  though  wisdom  and  know- 
ledge v^^ll  not  make  a  man  happy,  (St.  Paul  shews  a  more  excellent 
7iay  than  gifts,  and  (hat  is  grace,)  yet  it  is  much  better  to  have 
them  than  to  be  without  them,  in  respect  of  our  present  STfety, 
comfort,  and  usefulness;  for  llie  jrise  tnans  eyes  are  in  his  head, 
(i'.14.)  where  Ihev  shonld  be,  rcadv  to  discover  both  the  dangers 
(hat  are  to  be  avokled,  and  the  advantages  that  are  to  he  improved  ; 
a  wise  man  has  not  his  reason  to  seek  when  he  should  use  it,  but 
looks  about  him,  and  is  quick-sighted,  knows  both  where  to  step 
and  where  to  stop ;  whereas  the  fool  nal/is  in  darkness,  and  is  ever 
and  anon  either  at  a  loss,  or  at  a  plunge,  either  bewildered,  that 
he  knows  not  which  wav  to  go,  or  tndjarrassed,  that  he  cannot  go 
forward.  A  man  that  is  discreef  and  considerate  has  the  cotu- 
mand  of  his  business,  and  acts  decently  and  safely,  as  those  that 
walk  in  the  day;  but  he  tha*  is  rash,  and  ignorant,  and  sottish,  ia 
continually  making  blunders,  running  upon  one  precipice  or  other, 
his  projects,  his  bargains,  are  all  foolish,  and  ruin  his  affairs. 
Therefore  yet  wisdom,  yet  understanding . 

3.  Yet  he  maintains  thai,  in  respect  of  lasting  happiness  and 
satisfaction,  the  wisdom  of  this  world  gives  a  man  very  little 
advantage :   for, 

(1.)  Wise  men  and  fools  fare  alike.  "  It  is  true,  the  wke  man 
has  very  much  the  advantage  of  the  fool,  in  respect  of  foresight 
and  insight,  and  vet  the  greatest  probabilities  do  so  often  come 
short  of  success,  lliat  /  myself  -perceived,  bv  my  own  experience, 
thai  one  event  happens  to  them  all;  (y.  14.)  those  that  are  most 
cautious  of  their  health  are  as  soon  sick  as  those  that  are  most 
careless  of  it,  and  the  most  suspicious  are  imposed  upon."  David 
had  obser\ed  that  wise  nten  die,  and  are  involved  in  the  same 
common  calamity  with  the  fool  and  the  brutish  person,  Ps.  49.12. 
See  cA.  9. 11.  Nay,  it  has  of  old  been  observed,  that  For/Hne 
far  ours  fools,  and  that  half-«illed  men  often  thrive  most,  while 
the  greatest  projectors  forecast  worst  for  themselves.  The  same 
•iekness,  the  same  sword,  devours  wise  men  and  fools. 

Solomon  applies  this  mortifying  observation  to  himself,  (w.  15.) 
that,  thongh  he  was  a  wise  man,  he  mifjht  not  glory  in  hi$  visdov*; 


I  said  to  my  heart,  when  it  began  to  be  proud  or  secure,   /Ji  xl 
happens  to   the  fool,  so  it  happens  to  me,  even  to  me;  for  tlu)<i 
emphatically  it  is  expressed   In   the  original;   "So,  as  for  me,  it 
happens  to  me.     Am  I  rich?     So  is  many  a  Nabal  t'lat  fares  as 
suniplaously  as  I  do.    Is  a  foolish  man  sick,  does  he  get  a  fall  ?  So 
do  I,  even  1;  and  neither  my  wealth   nor  my  wisdom  will   be  my 
security.     And  why  was  I  then  more  wise?    Whv  should  I  take  so 
much  pains  to  get  wisdom,  when,  as  to  this  life,  it  will  stand  me  in 
so  little  stead  ?    Then  J  said  in  my  heart  lint  this  also  is  ranily" 
Some  make  this  a  correction  of  what  was  said  before,  like  that, 
(Pa.  77. 10.)  "  /  said.  This  is  my  infirmity ;  it  is  my  folly  to  think 
that  wise  men  and  fools  are  upon  a  level  ;"  bnt  really  they  scena 
to  be  so,  in  respect  of  the  event,  and  therefore  it  is  rather  a  con- 
firmation of  what  he   had   before  said.  That  a   man    may  be  e 
profound  philosopher  and  pottlici-an,  and  yet  not  be  a  hap)ivman. 
(2.)  Wise  men  and  fools   are  forgotten  alike;  (r.  16.)   There  is 
no  remembrance  of  the  wise  more  than  of  the  fool.     It  is  promised 
to  the  righteous,  thai  they  shall  be  had  in  everlasting  remembrance, 
and  their  memory  shall  be  blessed,  and  they  shall  shortly  shine  as 
the  stars;   but   there  is  no  such   promise   made  concerning  tlie 
wisdom  of  this  world,  that  that  shall  perpetuate  men's  names,  for 
those  names  only  are  perpetuated  that  are  written  in  heaven,  and 
otherwise  the  names  of  this  world's  wise  men  are  written  \\\\h  those 
of  its  fools  in  the  dnst.      That  ivhceh  now  is,  in  the  days  to  come, 
shall  all  be  forgotten.  What  was  much  talked  of  in  one  generation, 
is,  in  the  next,  as  if  it  had  never  been.     New  |)ersons  and   new 
things  justle  out  the  verv  remembrance  of  the  old,  which  hi  a  little 
time  are  looked  upon  with  cmilenipt,  and  at  length  quite  linrie<l  in 
oblivion.    Where  is  the  wise?   Where  is  the  dispvler  of  this  world.? 
1  Cor.  1,20.     And  it  is  tipon  this  account  that  he  asks,  How  dies 
the  wise  man?    As  the  fool.     Between  the  death  of  a  godh  and 
wicked  man  there  is  a  great  difference,  but  not  between  the  death 
of  a  wise   man   and   a  fool;    the   fool   is   burred   and   forgotten; 
(cA.  8. 10.)  and  7?o   one  remembered   the   poor  man    that  by   his 
wisdom  delivered  the  city;  (r/i. 0.15.)  so  that  to  both  the  grave 
is  a  land  of  forgelfulncss ;  and  wise  and  learned  men,  when  ll'.ey 
have   been  a  while  there  out  of  sight,  grow  out  of  mmd,  a  new 
generation  arises,  that  knew  them  not. 

17.  Therefore  I  hated  life:  becattse  the  work 
that  is  wronc;ht  under  the  sun  is  grievous  nnto  me: 
for  nWis  vanity  and  vexation  of  spirit.  10.  Yea,  1 
hated  all  my  labour  wliich  I  had  taken  under 
the  sun:  because  I  should  leave  it  unto  the  man 
that  shall  be  after  me.  19.  And  who  kiiowetb 
i;  whether  he  sliail  be  a  wise  man  or  a  fool  ?  yet  siiall 
he  have  rule  over  all  my  labour  wlierein  I  have 
laboured,  and  wherein  1  have  site  wed  myself  wise 
under  the  sun.  This  is  also  vanity.  20.  Therefore 
I  went  about  to  cause  my  heart  to  despair  of  all 
the  labour  which  I  took  under  the  sun.  2!.  For 
there  is  a  man  whose  labour  is  in  wisdom,  and  in 
knowledge,  and  in  equit-' ;  yet  to  a  man  that  hath 
not  laboured  therein  shall  be  leave  it^br  his  por- 
tion. This  also  is  vanity  and  a  great  evil.  22.  For 
what  hath  man  of  all  his  labour,  and  of  the  vexation 
of  his  heart,  wherein  he  hath  laboured  under  the 
sun?  23.  For  all  his  days  are.  sorrows,  and  hia 
travail  grief;  yea,  his  heart  taketh  not  rest  in  the 
night.  This  is  also  vanity.  24.  There  is  nothing 
better  for  a  inan,  than  that  he  should  eat  and 
drink,  and  that  he  should  make  his  soul  enjoy 
good  in  his  labour.  This  also  I  saw,  that  it  nas 
from  the  hand  of  God.  25.  For  who  can  eat, 
or  wlio  else   can   hasten   hereunto,  more  than  If 


ECCLESIASTES,  11. 


Sources  of  Dissatisfaclion. 


20.  For  God  givelh  to  ti  man  tViat  is  good  in  his 
sii^lit  wisdom,  and  knowledge,  and  joy:  but  to  the 
sinner  he  givelh  travail,  to  gatlier  and  to  heap  up, 
that  lie  may  give  to  him  that  is  good  before  God. 
This  also  /,$  vanity  and  vexation  of  spirit. 

Business  is  a  lliiiip^  lliat  wise  niea  have  pleasure  in;  lliey  arc  in 
llieir  clement  when  they  arc  in  Iheir  business,  and  complain  if 
they  he  out  of  hiisiness;  they  may  sometimes  be  tired  with  their 
business,  but  they  are  not  weary  of  it,  nor  willing  to  leave  it  off: 
fiere  therefore  one  would  expect  to  have  found  the  good  that  men 
should  do,  hut  Solomon  tried  this  too  ;  after  a  contemplative  life, 
«nd  a  voluptuous  life,  he  betook  himself  to  an  active  life,  and 
found  no  more  satisfaction  in  it  than  in  the  other,  still  it  is  ail 
Vanity  and  vexation  of  spirit;  of  which  he  gives  an  account  in 
these  verses.     Vhere  observe, 

I.  What  tlie  business  was  which  he  made  trial  of;  it  was 
business  i/«c/er  the  sun,  (v. 11 .  .20.)  about  the  things  of  this  world, 
sublunary  thmgs,  the  riches,  honours,  and  pleasures,  of  this  pre- 
«ent  time;  it  was  the  business  of  a  kins;.  Theif  is  business  above 
the  SV7I,  perpetual  business,  which  is  ])erpctual  blessedness:  what 
we  do,  in  conformity  to  that  business,  (doing;  God's  uill  as  it  is 
done  in  heeven,  and  in  pursuance  of  that  blessedness,)  will  turn  to 
a  e;oo<l  account,  we  shall  have  no  reason  to  hate  that  labour,  nor  to 
despair  of  it ;  but  it  is  labour  under  the  sun,  labour  for  the  meat 
(hat  prrislics,  (John,  6.  27.  Isa.  55.  2.)  that  Solomon  here  speaks 
of  with  so  little  satisfaction.  It  was  the  better  sort  of  business, 
not  that  of  the  kcn-ers  of  tcood  and  drawers  of  water,  (it  is  not  so 
strange  if  men  hate  all  that  labour,)  but  it  was  in  uisdom,  and 
/aionledr/e,  and  equity,  d.21.  It  was  rational  business,  which 
related  to  the  government  of  his  kingdom  and  the  advancement  of 
lis  interests.  It  was  labour  managed  by  the  dictates  of  wisdom,  of 
natural  and  acquired  knowledge,  and  the  directions  of  justice;  it 
was  labour  at  the  council-board  and  in  the  courts  of  justice  ;  it 
was  labour  wherein  he  skeued  himself  wise,  (i-.  19.)  which  as 
much  excels  the  labour  wherein  men  only  shew  themselves  strong, 
as  the  endowments  of  the  mind,  bv  which  we  are  allied  to  angels, 
do  those  of  the  bodv,  which  we  have  in  common  with  the  brutes. 
That  which  many  people  have  in  their  eye  more  than  any  thing 
else,  in  the  prosecution  of  their  worldly  business,  is,  to  shew 
themselves  wise,  to  get  the  reputation  of  ingenious  men,  and  men 
of  sense  and  ap|)lication. 

II.  His  falling  out  with  this  business;  he  soon  grew  weary  of 
it.  1.  He  hated  all  his  labour,  because  be  did  not  meet  with  that 
catisfaction  in  it  which  he  expected  :  after  he  had  had  his  fine 
houses,  and  gardens,  and  water-works,  a  while,  he  began  to  nau- 
seate them,  and  look  u)ion  them  with  contempt,  as  children,  who 
are  eager  for  a  tov,  and  fond  of  it  at  first,  but,  when  they  have 
played  with  it  a  while,  are  weary  of  it,  and  throw  it  away,  and 
must  have  another.  This  speaks  not  a  gracious  hatrc(i  ■  these 
things,  which  is  our  dutv,  to  love  them  less  than  God  and  tviligion, 
(Luke,  14. 26.)  nor  a  sinful  hatred  of  them,  which  is  our  folly,  to 
be  wearv  of  the  place  God  has  assigned  us  and  the  work  of  it,  but 
a  natural  hatred  of  them,  arising  from  a  surfeit  upon  them,  and  a 
sense  of  disa])pointment  in  liiem.  2.  He  caused  his  heart  to  despair 
of  all  his  labour;  (i'.20.)  he  took  pains  to  possess  himself  wi'h  a 
deep  sense  of  the  vanity  of  worldly  business,  that  it  wouki  not 
bring  in  the  advantage  and  satisfaction  he  had  formerly  flattered 
himself  w  ith  the  hopes  of.  Our  hearts  are  very  loath  to  quit  their 
expectations  of  great  things  from  the  creature,  we  must  go  about, 
must  fetch  a  compass,  in  arguing  with  them,  to  convince  them  that 
there  is  not  that  in  the  things  of  this  world  which  we  are  apt  to 
promise  ourselves  from  them.  Have  we  so  often  bored  and  sunk 
mto  this  earth  for  some  rich  mine  of  satisfaction,  and  found  not 
the  least  sign  or  token  of  it,  but  been  always  frustrated  in  the 
search,  and  shall  we  not  at  length  set  our  hearts  at  rest,  and 
despair  of  ever  finding  it?  3.  He  came  to  that,  at  length,  that  he 
kated  life  iJself,  {v.  17.)  because  it  is  subject  to  so  many  toils  anc' 
troubles,  and  a  constant  series  of  disappointments.  God  had  given 
Solomon  such  largeness  of  heart,  and  such  vast  capacities  of  mind. 


that  ho  experienced  more  th.m  other  n.'cn  of  the  unsatisfyine 
nature  of  all  the  things  of  this  life,  and  their  insufficiency  to  make 
hira  happy.  Life  itself,  that  is  so  precious  to  a  man,  and  such  a 
blessing  to  a  good  man,  may  become  a  burthen  to  a  man  oi 
business. 

III.  The  reasons  of  this  quarrel  with  his  life  and  labours.  T«« 
things  made  him  weary  of  them. 

1.  That  his  business  was  so  great  a  toil  to  himself;  tlie  work 
that  he  had  wrovr/ht  vnder  the  sun  uas  grievous  unto  him,  v.  17. 
His  thoughts  and  cares  about  it,  and  that  close  and  constant  apjjli- 
cation  of  mind,  which  was  requisite  to  it,  were  a  Imrthen  and 
fatigue  to  him,  especially  when  he  grew  ohf.  It  is  the  effect  of  n 
curse  on  that  we  are  to  work  upon.  Our  business  is  said  to  be  the 
worh  and  toil  of  our  hands,  because  of  the  (/round  which  the  Lord 
had  cursed,  (Gen.  5. 2!).)  and  of  the  weakening  of  the  faculties  we 
are  to  work  with,  and  of  the  sentence  pronounced  on  us,  that  in 
(he  sweat  of  our  face  ice  must  eat  bread.  Our  labour  is  called  the 
vexation  of  our  heart ;  (y.  22.)  it  is  to  most  a  force  upon  them- 
selves, so  natural  is  it  to  iis  to  love  our  ease.  A  man  of  Inisiness 
is  described  to  be  uneasy  both  in  bis  yoiny  out  and  his  co»n<ni7  in, 
r.23.  (1.)  lie  is  deprived  of  his  pleasure  bv  day,  for  all  his  dayt 
are  sorrote,  not  only  sorrowful,  but  sorrow  itself,  nay,  manv 
sorr(iws  and  various;  his  travail,  or  labour,  all  day,  is  grief.  Men 
of  business  ever  and  anon  meet  with  that  which  vexes  them,  and 
is  an  occasion  of  anger  or  sorrow  to  them.  They  are  apt  to  fret ; 
the  more  dealings  they  have  in  the  world,  the  oftener  they  are 
made  to  fret.  The  world  is  a  vale  of  tears,  even  to  those  that 
have  much  of  it.  They  that  labour  are  said  to  be  heavy-luden, 
and  are  tlicrefore  called  to  come  to  Christ  for  rest,  Matlh.ll.  28. 
(2.)  He  is  disturbed  in  his  repose  by  night.  When  he  is  overcome 
with  the  hurries  of  the  day,  and  hopes  to  find  relief  when  he  lays 
his  head  on  his  pillow,  he  is  disappointed  there;  cares  hold  hit 
eyes  trailing,  or,  if  he  sleep,  vet  his  heart  wakes,  and  that  takes n» 
rest  in  the  night.  See  what  fools  they  are,  that  make  themselves 
drudges  to  the  world,  and  do  not  make  God  their  Rest ;  night  and 
day  they  cannot  but  be  uneasy.  So  that,  upon  the  whole  matter, 
it  is  all  vanity,  v.\l.  This  is  vanity  in  particular,  (t.  19,  23.) 
nay,  it  is  vanity  and  a  great  evil,  r.21.  It  is  a  great  affront  to 
God,  and  a  great  injury  to  themselves,  therefore  a  great  evil :  it  is 
a  vain  thing  to  rise  vp  early  and  sit  vp  late,  in  pursuit  of  this 
world's  goods,  which  were  never  designed  to  be  our  chief  good. 

2.  That  the  gains  of  his  business  must  be  all  left  to  others. 
Prospect  of  advantage  is  the  spring  of  action,  and  the  spur  of 
industry;  therefore  men  labour,  because  they  hope  to  p-et  by  it  ;  if 
the  hope  fail,  the  labour  flags;  and  therefore  Solomon  quarrelled 
with  all  the  works,  the  great  works,  he  had  made,  because  they 
would  not  be  of  any  lasting  advantage  to  himself. 

(1.)  He  must  leave  them.  He  could  not,  at  death,  take  them 
away  with  him,  nor  any  share  of  them,  nor  should  he  ninrn  any 
more  to  them,  (Job,  7. 10.)  nor  would  the  remembrince  of  iheni 
do  him  any  good,  Luke,  16.  25.  But  I  must  leave  all  to  the  man 
that  shall  he  after  me,  to  the  generation  that  comes  up  in  the  room 
of  that  which  is  passing  away.  As  there  were  many  before  us, 
who  built  the  houses  that  we  live  in,  and  into  whose  purchos-s 
and  labours  we  have  entered,  so  there  shall  be  many  after  us,  who 
shall  live  in  the  houses  that  we  build,  and  enjoy  the  fniil  of  our 
purchases  and  labours.  Never  was  land  lost  for  want  of  an  ben-. 
To  a  gracious  soul  this  is  no  uneasiness  at  all ;  why  shoidd  w 
grudge  others  their  turn  in  the  enjoyments  of  this  world,  and  not 
rather  be  ))leased,  that,  when  we  are  gone,  those  that  come  after 
us  shall  fare  the  better  for  our  wisdom  and  industry?  But  to  a 
worldly  mind,  that  seeks  for  its  own  happiness  in  the  creature,  it 
isa  great  vexation  to  think  of  leaving  the  beloved  ))elf  behitid,  at 
this  uncertainty. 

(2.)  He  must  leave  them  to  those  that  would  never  have  taken 
so  much  pains  for  them,  and  will  th/'ieby  excuse  himself  from 
taking  any  pains.  He  that  raised  the  estate  did  it  by  labouring  in 
wisdom,  and  hnowlcdge,  and  equity ;  but  he  that  enjoys  it,  ard 
spends  if,  (it  maybe,)  has  not  Inhoured  thrrein,  (f.  21.)  and,  more 
than  that,  never  will ;  the  bee  toils  to  maintain  the  droue.  Na7, 
it  proves  a  snare  to  him,  it  is  left  him  for  his  portion,  which  h« 


ECCLESiASTEc 


til.      Tiie  clieerful  Use  of  Abundance. 


rests  in,  anil  lakes  up  v.itli;  ami  miserable  he  is  in  being  pul  off 
Kith  it  for  a  portion.  Whereas  if  an  estate  had  not  come  to  him 
Ihus  easily,  v.ho  Itnows  but  he  might  have  been  both  industrious 
Hid  religious?  Yet  we  .)ught  not  to  perplex  ourselves  about  this, 
»ince  it  may  prove  otherwise,  that  what  is  well-got  may  come  to 
one  that  will  use  it  well,  and  do  good  with  it. 

(3.)  He  knows  not  whom  he  must  leave  it  to,  (for  God  makes 
heirs,)  or,  at  least,  what  he  will  prove  to  whom  he  leaves  it, 
whctlicr  a  xcise  man  or  a  fool,  a  w  ise  man  that  will  make  it  more, 
or  a  fool  that  will  bring  it  to  nothing;  yet  he  shall  have  rule  over 
all  my  lahoui ,  and  foolishly  undo  that  which  his  father  wisely  did. 
It  is  probable  that  Solomon  wrote  this  very  feelingly,  being  afraid 
what  Rehoboam  would  prove.  St.  Jerom,  in  his  commentary  on 
this  passage,  applies  this  to  the  good  books  which  Solomon  wrote, 
in  which  he  had  shewn  himself  wise,  but  he  knew  not  into  whose 
hands  they  would  fall,  perhaps  into  the  hands  of  a  fool,  who, 
according  to  the  perverseness  of  his  heart,  makes  a  bad  use  of 
what  was  well-written.  So  that,  upon  the  whole  matter,  he  asks, 
{v.  22.)  What  has  man  of  all  his  labour?  What  has  he  to  himself, 
and  to  his  own  use?  What  has  he  that  will  go  with  him  into 
another  world  ? 

IV.  The  best  use  which  is  therefore  to  he  made  of  the  wealth 
of  this  world;  and  that  is,  to  use  it  cheerfully,  to  take  the  comfort 
of  it,  and  do  good  with  it.  With  this  he  c(mcludes  the  chapter, 
«.  24 . .  26.  There  is  no  true  happiness  to  be  found  in  these  things  ; 
they  are  vanity,  and  if  happiness  be  expected  from  them,  the 
disappointment  will  be  vexation  of  spirit ;  but  he  will  put  us  in  a 
way  to  make  the  best  of  them,  and  to  avoid  the  inconveniencies 
he  had  observed.  1.  We  must  not  over-toil  ourselves,  so  as,  in 
pursuit  of  more,  to  rob  ourselves  of  the  comfort  of  what  we  have. 
2.  We  must  not  over-hoard  for  hereafter,  nor  lose  our  own  enjoy- 
ment of  what  we  have,  to  lay  it  up  for  those  that  shall  come  after 
us,  but  serve  ourselves  out  of  it  first.     Observe, 

(1.)  What  that  good  is  which  is  here  recommended  to  us;  and 
which  is  the  utmost  pleasure  and  profit  we  can  expect  or  extract 
frooj  the  business  and  profit  of  this  world,  and  the  furthest  we 
can  go  to  rescue  it  from  its  vanity,  and  the  vexation  that  is  in  it. 

[1.]  We  must  do  our  duty  with  them,  and  be  more  in  care 
how  to  use  an  estate  well,  for  the  ends  for  which  we  were  intrusted 
with  it,  than  how  to  raise  or  increase  an  estate.  This  is  intimated 
r.  26.  where  those  only  are  said  to  have  the  comfort  of  this  life, 
who  are  good  in  God's  sight;  and  again,  f/ood  before  God,  truly 
good,  as  Noah,  whom  God  saiB  righteous  before  him.  We  must 
set  God  always  before  us,  and  give  diligence  in  every  thing  to 
approve  ourselves  to  him.  The  Chaldee-paraphrase  says,  A  man 
should  7nake  his  soul  to  enjoy  good  by  keeping  the  commandments 
of  God,  and  uul/dng  in  the  ways  thai  are  right  before  him;  and 
(r.25.)  hy  studying  the  words  of  the  law,  and  being  in  care  about 
the  day  of  the  great  judgment  that  is  to  come. 

[2.]  We  must  take  the  comfort  of  them.  Those  things  will 
not  make  a  happiness  for  the  soul ;  all  the  good  we  can  have  out 
of  them  is  for  the  bndv,  and  if  we  make  use  of  them  for  the 
comfortable  support  of  that,  so  that  it  may  be  fit  to  serve  the  soul, 
and  able  to  keep  pace  with  it  in  the  service  of  God,  then  they  turn 
to  a  good  account.  There  is  therefore  nothing  belter  for  a  man, 
S8  to  these  things,  than  to  allow  himself  a  sober  cheerful  use  of 
them,  according  as  his  rank  and  condition  are,  to  have  meat  and 
drink  of  them  for  himself,  his  family,  his  friends,  and  so  delight 
his  senses,  and  make  his  soul  enjoy  good,  all  the  good  that  is  to 
had  out  of  them  ;  do  not  lose  that,  in  pursuit  of  that  good,  which 
is  not  to  be  had  out  of  them.  But  observe,  lie  would  not  have 
us  to  give  up  business,  and  take  our  ease,  that  we  may  eat  and 
drink;  no,  we  must  enjoy  good  in  our  labour  ;  we  must  use  these 
Ihintrn,  not  to  excuse  us  from,  but  to  make  us  diligent  and 
cheerful  in,  our  worldly  business. 

[3.]  We  must  herein  aclinoicUdge  God,  we  must  see  that  it  U 
from  the  hand  of  God;  First,  The  good  things  themselves  that  we 
tujoy,  are  so,  not  only  the  products  of  his  creating  power,  but 
the  gifts  of  his  providential  bounty  to  us.  And  then  they  are  truly 
pleasant  to  us,  when  we  take  them  from  the  hand  of  God  as  a 
Father,  when  we  eye  his  wisdom  giving  us  that  which  is  fittest  for 


us,  and  atquicsoe  in  il,  and  taste  his  love  and  goodness,  rrlish 
them,  and  are  thankful  for  then,,  Secojidli/,  A  heart  to  enjoy 
them  is  so;  this  is  llie  gift  of  Gud's  grace.  Unless  he  gives  ui 
wisdom  to  make  a  right  use  of  what  he  has,  in  his  proMtlcnce, 
bestowed  upon  us,  and,  wilhal,  peace  of  conscience,  llisl  we  may 
discern  God's  favour  in  the  world's  smiles,  we  cannot  make  our 
souls  enjoy  any  good  in  them. 

(2.)  Why  we  should  have  this  in  our  eye,  in  the  managemenl 
of  ourselves  as  to  this  world,  and  look  up  to  God  for  it. 

[1.]  Because  Solomon  himself,  with  ail  his  possessions,  could 
aim  at  no  more,  and  desire  no  belter;  ((i.2-3.)  "  ^^7^n  can  hasten 
to  this  more  than  I?  This  is  that  which  I  was  ambitious  of,  I 
wished  for  no  more,  and  those  that  have  hut  little,  in  comparison 
with  what  I  have,  may  attain  to  this,  to  he  content  with  what 
they  have,  and  enjoy  the  good  of  it."  Yet  Solomon  could  not 
obtain  it  by  his  own  wisdom,  without  the  special  grace  of  God, 
and  therefore  directs  us  to  expect  it  from  the  hand  of  God,  and 
pray  to  him  for  it. 

[2.]  Because  riches  are  a  blessing,  or  a  curse,  to  a  man,  accord* 
ing  as  he  has,  or  has  not,  a  heart  to  make  good  use  of  them. 

First,  God  makes  them  a  reward  to  a  good  man,  if  with  them 
he  give  him  wisdom,  and  knowledge,  and  joy,  to  enjoy  them 
cheerfully  himself,  and  to  communicate  them  charitably  to  others. 
To  those  who  are  good  in  God's  sight,  who  are  of  a  good  spirit, 
honest  and  sincere,  ))ay  a  deference  to  their  God,  and  ha\e  a 
tender  concern  for  all  mardtind,  God  will  give  wisdom  and  know- 
ledge in  this  world,  and  joy  iiith  the  righteous  !H  the  world  to 
come;  so  the  Chaldee.  Or,  he  will  give  that  wisdom  and  know- 
ledge in  things  natural,  moral,  political,  and  divine,  which  will  be 
a  constant  joy  and  pleasure  to  them. 

Secondly,  He  makes  them  a  punishment  to  a  bad  man,  if  he 
denies  him  a  heart  to  take  the  comfort  of  them,  for  they  do  but 
tantalize  him,  and  tyrannize  over  him;  To  the  sinner  God  gives 
traimil,  by  leaving  him  to  himself  and  his  own  foolish  counsels,  to 
gather  and  to  heap  vp  that  which,  as  to  himself,  will  not  only 
burthen  him  like  th'ick  clay,  (Hab.  2.  6.)  but  be  a  witness  against 
him,  and  eat  his  flesh  as  it  trere  fire;  (Jam.  5.  3.)  while  God 
designs,  by  an  overruling  providence,  to  give  it  to  him  that  is  good 
before  him  ;  for  the  wealth  of  the  sinner  is  laid  vp  far  the  just, 
cLi\(]  gathered  for  him  that  W'ill  pity  the  poor.  Note,  1.  Godliness, 
with  contentment,  is  great  gain;  and  /Aoxe  only  have  true  joy  that 
are  good  in  God's  sight,  and  that  have  it  from  him,  and  in  him. 
2.  Ungodliness  is  commonly  punished  with  discontent  and  au 
insatiable  covetousness,  which  are  sins  that  are  their  own  pisnisli- 
ment.  3.  When  God  gives  abundance  to  wicked  men,  it  is  with 
design  to  force  them  to  a  resignation  in  favour  of  his  own  children, 
when  they  are  of  age,  and  ready  for  it;  as  the  Can;ianites  kept 
possession  of  the  good  land  till  the  time  appointed  for  Israel's 
entering  upon  it.  Lastly,  The  burthen  of  the  song  is  still  the 
same;  This  is  also  vanity  and  vexation  of  spirit.  It  is  vanity,  at 
the  best,  even  to  the  good  man;  when  he  has  all  that  the  sinner 
has  scraped  together,  it  will  not  make  him  happy  without  some- 
thing else;  but  it  is  vexation  of  spirit  to  the  sinner  to  see  what  he 
had  laid  up,  enjoyed  bv  him  that  is  good  in  God's  sight,  and 
therefore  evil  in  his.  So  that,  take  it  which  way  you  will,  the 
conclusion  is  firm.  All  is  vanity,  and  vexation  of  spirit. 

CHAP.  III. 

Solnmnn  haling  shewed  the  vnnity  of  studies,  pleasures,  and  business,  and  made 
it  tn  appear  that  happiness  is  not  to  be  found  in  the  schools  of  the  learned,  m 
the  gardens  of  Epieurvs,  or  upon  the  exchange,  he  proceeds,  in  (his  chapter, 
further  to  prove  his  doctrine,  and  the  inference  he  had  drawn  from  it  ;  That 
therefore  ne  should  cheerfully  content  ourselves  with,  and  make  use  of,  uhat 
God  has  i;iren  us.  htj  shelving,  I.  The  mutahility  of  all  human  affairs,  r.  1 . .  10. 
//.  The  immulubility  of  the  divine  counsels  concerning  them,  and  the  unsearch- 
ableness  of  those  counsels,  e.  11 . .  15.  ///.  The  vanity  of  worldly  honour  nni 
power,  which  are  abused  for  the  support  of  oppression  and  persecution,  if  mew 
be  not  f:overncd  by  tlie  fear  if  God  in  (he  use  of  it,  r,  Ifi.  For  a  check  ll 
proud  oppressors,  and  to  shew  them  their  vanihi .  he  reminds  them,  1.  Thii 
they  will  be  called  to  account  for  il  in  the  other  world,  r.  17.  2.  That  IheH 
condition,  in  reference  to  this  world,  (for  of  that  he  speaks,  )  is  no  belter  Ihrt 
that  of  the  brutes,  t\18..2l.  And  therefore  he  concludes,  that  it  is  os.1 
u-isdom  to  make  use  of  what  pawn  tre  have,  for  our  cun  comfort,  and  noi  U 
oppress  others  with  it. 


iXCLCSIASTJ'S,  1!I. 


Various  Employtin-nts  of  Time. 


2. 

to 


1 
A 

P 


lose; 
7.  A 

krep 
'ove. 


I.ri^'^O  every  t/ting-  there  is  a  M^ii.son,  and  a 
time  to  every  purpose  under  tiio  heaven: 
lime  to  be  boin,  and  a  time  to  die;  a  time 
aiit,  and  a  time  to  pluck  up  tluit  xcltich  is 
phuiled;  3.  A  time  to  kill,  and  a  time  to  lu-al;  a 
time  to  break  dov,  n,  and  a  time  to  build  up ; 
4.  A  time  to  weep,  and  a  time  to  laugli;  a  time  to 
nioMin,  and  a  time  to  dance  ;  5.  A  lime  to  cast 
away  stones,  and  a  time  to  gallior  stones  together; 
u  time  to  embrace,  and  a  time  to  refrain  from 
emiiracing;  G.  A  time  to  get,  and  a  time  to 
a  time  to  keep,  and  a  time  to  cast  away ; 
time  to  rend,  and  a  time  to  sew  ;  a  time  to 
silence,  and  a  time  to  speak;  8.  A  time  to 
and  a  time  to  hale  ;  a  time  of  war,  and  a  time  of 
peace.  9.  What  profit  hath  lie  that  worketh  in 
that  wherein  he  laboureih  ?  10.  I  have  seen  the 
travail,  ^hich  God  hath  given  to  the  sons  of  men, 
to  be  exercised  in  it. 

Tiip  scope  of  these  verses,  is,  to  shew, 

1.  That  we  live  in  a  work!  of  clianaes.  That  the  several  e\'x?ii{s 
of  time,  and  conditions  of  human  life,  are  vastly  different  from 
one  another,  and  yet  occur  protni^cuouslv,  and  we  are  continually 
passing  aiul  repassing  helvveen  them  ;  as  in  the  revolutions  of 
every  day  and  every  year.  In  the  ((7;er/  nj  nature,  (Jam.  3.  6.) 
sometimes  one  spoke  is  uppermost,  and  by  and  by  the  conUarv  ; 
tliere  is  a  constant  ebbing  and  flow  ing,  waxins;  and  waning- ;  from 
one  extreme  to  the  other  does-  ihe  fax/iion  of  this  toorld  change, 
ever  did,  and  ever  will. 

2.  That  every  change  concerning  us,  and  the  time  and  season 
of  it,  is  unalterably  fixed  and  determined  by  a  Su))reme  Power; 
and  we  must  take  things  as  they  come,  for  it  is  not  in  our  power 
to  ch.inge  what  is  appointed  for  us.  And  this  conies  in  here  as  a 
reason  why,  when  we  are  in  prosperity,  we  should  be  easy,  and 
yet  not  secure;  not  secure,  because  we  live  in  a  world  of  changes, 
and  therefore  have  no  reason  to  say,  To-morrow  shall  he  as  this 
day;  the  lowest  vallies  join  to  the  highest  monnfains;  and  yet  to 
be  easy,  and,  as  he  bad  advised,  (cA.  2.  24.)  in  enjoy  the  r/ood  of 
ovr  ltiho>:r,  in  a  liumble  dependence  upon  God  and  his  providence, 
neither  lifted  up  with  hopes,  nor  cast  down  with  fears,  but  with 
evenness  of   mnid  expecting  every  event.     Here  we  ha^e, 

I.  A  general  proposition  laid  down,  To  every  thing  there  is  a 
(eason,  ?•.  1.  1.  Those  things  which  seem  most  contrary  the  one  to 
ttie  other,  will,  in  the  revolution  of  affairs,  each  lake  their  turn, 
and  come  into  plav.  The  day  will  give  place  to  llie  niglit,  and 
the  night  again  to  tlie  dav.  Is  it  summer?  It  will  be  winter.  Is 
it  winter?  Slay  awhile,  and  it  will  be  summer.  Every  purpose  has 
its  time.  The  clearest  skv  will  be  clouded.  Post  gaudia  lucttis — 
Joy  succeeds  sorrow;  and  the  most  cloudy  sky  will  clear  up;  Post 
nuliila  Phabvs — The  siin  uill  burst  from  behind  the  cloud. 
2.  Those  tilings  which  to  us  seem  most  casual  and  contingent,  are, 
in  tb.e  counsel  and  foreknowledge  of  God,  punctually  determined, 
and  the  very  hour  of  them  fixed,  which  can  neither  be  anticipated 
nor  adjourned  a  moment. 

II.  The  proof  End  illustration  of  it  by  the  induction  of  par- 
ticulars, twenly-eight  in  nundjer,  accor<ling  to  Ihe  days  of  th.e 
moon's  revolution,  which  is  always  increasing  or  decreasing 
between  its  full  and  change;  some  of  these  changes  are  purelv 
the  act  of  God,  others  depend  more  upon  the  will  of  man,  but  all 
are  determined  by  the  di\ine  counsel.  Every  thing  wnc/cr  heaven 
is  tiius  changeable,  but  in  heaven  there  is  an  unchangeable  slate, 
and  an  unchangeable  counsel,  tonrernins:  these  things. 

1.  There  is  a  time  to  be  born,  a -M  a  time  to  die;  these  are 
determined  by  the  divine  counsel,  and,  as  we  were  born,  so  we 
Biiist  die,  at  the  time  appointed,  Acts,  17.  26.     Some  obwrve  that 


here  is  a  time  to  be  born,  and  a  lime  to  die,  hut  no  time  to  live; 
that  is  so  short,  that  it  is  not  worth  mentioning  ;  as  sooii  as  wr 
arc  born,  we  begin  to  die.  Hut  as  Iheiv  is  a  time  to  by  born,  and 
a  lime  to  die,  so  there  will  be  a  time  to  rise  again,  a  set  lime  when 
they  that  lie  in  the  grave  shall  be  remvmhered.  Job,  14.  I'.i. 

2.  A  time  for  God  to  jdcnit  a  nulion,  as  that  of  Israel  in  Canaan, 
and,  in  order  to  that,  to  ptiicft  up  Ihe  seven  nations  that  trot 
planted  there,  to  make  room  for  them  ;  and  at  length  there 
was  a  time  when  God  sjinke  concerning  Israel  too,  to  pliirh  vp 
and  to  destroy,  wiien  the  measure  of  their  iniquity  was  Lill, 
Jer.  18.  7,  9.  There  is  a  lime  for  men  to  plant,  a  time  of  the 
year,  a  time  of  their  lives,  but  when  tliat  which  was  planted  is 
grown  fruitless  and  useless,  it  is  time  to  pluck  it  vp. 

3.  A  time  to  hill,  when  the  Judgments  of  (iod  arc  abroad  in  a 
land,  and  lav  all  waste  ;  but  when  he  returns  in  ways  of  mercy, 
then  is  a  tiuic  to  hi  at  what  he  has  lorn,  (Hos.  6. 1,  2.)  to  comfort 
a  people  after  ihe  lime  that  he  has  afflicted  them,  Ps.Q0.^6. 
There  is  a  time  when  it  is  Ihe  wisdom  of  rulers  to  use  severe 
metliods,  but  there  is  a  time  when  it  is  as  much  their  wisdom  to 
take  a  more  genlie  course,  and  io  apply  themselves  to  lenitives, 
not  corrosives. 

4.  A  time  to  break  down  a  family,  an  estate,  a  Itingdom,  when 
it  lias  ripened  itself  for  destruction  ;  but  God  will  find  a  time,  if 
they  return  and  repent,  to  rebuild  what  he  has  broken  down; 
there  is  a  time,  a  set  time,  for  the  Lord  to  build  vp  Zion, 
Ps.  102. 13, 16.  There  is  a  time  for  men  to  break  vp  house,  and 
break  off  trade,  and  so  to  break  doivn,  which  they  that  are  busy 
building  vp  both  must  expect  and  prepare  for. 

5.  A  /;mc  when  God's  providence  calls  to  weep  and  mourn,  and 
when  uian's  wisdom  and  grace  will  comply  with  the  call,  and  will 
ireen  anil  mourn,  as  in  limes  of  common  calamity  and  danger,  and 
then  it  is  very  absurd  to  laugh,  and  dance,  am\  make  merry; 
(fsa.  22.  12,  13.  Ezek.  21. 10.)  but  then,  on  the  other  hand,  there 
is  a  time  wh.en  God  calls  to  cheerfulness,  a  time  to  laugh  and 
dance,  and  then  he  expects  we  should  serve  him  with  joyfulnest 
and  gladness  of  heart.  Observe,  The  time  of  mourning  and 
weeping  is  put  first,  before  that  of  laughter  and  dancing,  for  we 
must  first  sow  in  tears,  and  then  reap  in  joy. 

G.  A  time  to  cast  away  stones,  by  breaking  down  and  demolish- 
ing fortifications,  when  God  gives  jieace  in  the  borders,  and  there 
is  no  more  occasion  for  them  ;  but  there  is  a  lime  to  gather  stone» 
together,  for  the  making  of  strong  holds,  v.  5.  A  lime  for  old 
towers  to  fall,  as  that  in  Siloani,  (Luke,  13.  4.)  and  for  the  temple 
itself  to  be  so  ruined,  as  that  not  one  stone  should  be  left  vpon 
another  ;  but  also  a  time  for  towers  and  trophies  too  to  be  erected, 
when  national  affairs  prosper. 

7.  A  lime  to  embrace  a  friend,  when  we  find  him  faithful,  but 
a  time  to  refrain  from  embracing,  when  we  find  he  is  unfair  or 
unfaithful,  and  that  we  have  cause  to  suspect  him;  it  is  then  our 
prudence  to  be  shv,  and  keep  at  a  distance.  It  is  commonly  applied 
to  conjugal  embraces,  and  explained  by  1  Cor.  7.  3 .  .  5.  Joel,  2. 16. 

8.  A  time  to  get,  get  money,  get  preferment,  get  good  bargains 
and  a  good  interest,  when  opportunity  smiles  ;  a  time  when  a  wise 
man  will  seek,  (so  the  word  is,)  when  he  is  setting  out  in  the 
world,  and  has  a  growing  family,  when  he  is  in  his  prime,  when 
he  prospers,  and  has  a  run  of  business,  then  it  is  time  for  biru  to 
be  busy,  and  make  hay  when  the  sun  shines.  There  is  a  lime  to 
get  wisdom,  and  knowledge,  and  grace,  when  a  man  has  a  price 
put  into  his  hand  ;  but  then  let  him  expect  there  will  come  a  time 
to  spend,  when  all  he  has  will  be  little  enough  to  soTve  his  turn. 
Nav,  there  will  come  a  time  to  lose,  when  what  has  been  got  fast 
will  be  scattered  as  fast,  and  cannot  be  held  fast. 

0.  A  lime  to  keep,  when  we  have  use  for  vbat  we  have  got, 
and  can  keep  it  without  running  the  hazard  of  a  good  conscience  ; 
but  there  may  come  a  time  to  cast  away,  when  love  to  God  may 
oblige  us  to  cast  awav  what  we  have,  because  we  must  deny  Christ, 
and  wrong  our  consciences,  if  we  keep  it,  (Mallh.  10. 37, 38.) 
and  rather  to  make  shipwreck  of  all  than  of  the  faith  ;  nay,  when 
love  to  ourselves  may  oblige  us  to  cast  it  away,  when  it  is  for  th» 
saving  of  our  lives,  as  it  was  when  Jonah's  mariners  heaved  Ihrii 
carzo  into  the  sea. 


10.  A  lime  to  rend  the  garments,  as  upon  occasion  of  some 
great  grief,  and  a  time  to  scio  them  again,  in  token  tliat  the  grief 
ts  over.  A  time  to  undo  what  we  have  done,  and  a  time  to  do 
attain  what  we  have  undone.  Jerom  api)!ies  it  to  llie  rending  ol 
the  Jewish  church,  and  the  sewing  and  making  up  of  the  gospel 
church  tliereupon. 

11.  A  tiine  when  it  heconies  us,  and  is  our  wisdom  and  duly,  to 
keep  silence,  when  it  is  an  evil  time,  (Amos,  5. 13.)  when  our 
speaking  would  be  the  casting  of  pearl  before  suine,  or  when  we 
are  in  danger  of  speaking  amiss  ;  (Ps.  39.2.)  but  there  is  also  a 
time  to  speah  for  the  glory  of  God  and  the  edification  of  others, 
when  silence  would  be  the  betraying  of  a  righteous  cause,  and 
when  with  the  mouth  confession  is  to  be  made  to  salvation  ;  and 
it  is  a  great  part  of  Christian  prudence  to  know  when  to  speak 
and  when  to  hold  our  peace. 

12.  A  time  io  love,  and  to  show  ourselves  friendly,  to  be  free 
and  cheerful,  and  it  is  a  pleasant  time  ;  but  there  may  come  a  time 
In  hate,  when  we  shall  see  cause  to  break  off  all  familiarity  wilii 
»ome  tiiat  we  have  been  fond  of,  and  to  be  upon  the  reserve,  as 
having  found  reason  for  a  suspicion,  which  love  is  laalh  lo  admit. 

Lastly,  A  time  of  war,  when  God  draws  the  sword  for  judg- 
ment, and  gives  it  commission  to  devour;  when  men  draw  the 
sword  for  justice  and  the  maintaining  of  llieir  rights;  when  there 
is  hi  the  nations  a  disposition  to  war;  but  we  may  hope  for  a  time 
of  peace,  when  the  sword  of  the  Lord  shall  be  sheathed,  and  he 
shall  make  uars  to  cease,  (Ps.4(>.  D.)  when  the  end  of  the  war  is 
obtained,  and  when  there  is  on  all  sides  a  disposition  lo  peact. 
War  shall  not  last  always,  nor  is  there  any  (leace  to  be  called 
Jasling,  on  this  side  the  everlasting  peace.  Thus  in  all  these 
changes  God  has  set  the  one  over-against  the  other,  that  we  may 
rejoice  as  though  we  rejoiced  not,  and  weep  as  though  we  iceptnot. 

III.  The  inferences  drawn  from  this  observation.  If  our 
present  state  be  subject  to  such  vicissitude, 

1.  Then  we  must  not  expect  our  portion  in  it,  for  the  good 
things  of  it  are  of  no  certainty,  no  continuance  ;  (t>.  9.)  What 
profit  has  he  that  works?  What  can  a  man  promise  himself  from 
planting  and  building,  when  that  which  he  thinks  is  brought  to 
perfection  may  so  soon,  and  will  so  surely,  be  ])lucked  up  and 
broken  down  ?  All  our  pains  and  care  will  not  alter  either  the 
mutable  nature  of  the  things  themselves,  or  the  immutable  counsel 
of  God  concerning  them. 

2.  Then  we  must  look  upon  ourselves  as  upon  our  probation  in 
51.  There  is  indeed  no  |)rofil  in  that  wherein  ice  labour ;  the  thing 
jlself,  when  we  have  it,  will  do  us  little  good  ;  but  if  we  make  a 
right  use  of  the  disposals  of  Pro\idence  about  it,  there  will  be 
profit  in  that ;  (v.  10.)  I  have  seen  the  travail  which  God  has  given 
to  the  sons  of  men,  not  lo  make  up  a  happiness  by  it,  but  to  be 
exercised  in  it,  to  have  various  graces  exercised  by  the  variety  of 
events,  to  have  llieir  dependence  upon  God  tried  by  every  change, 
and  to  be  trained  up  to  it,  and  tousht  both  //oic  to  want  and  how  to 
abound,  Phil.  4. 12.  Note,  (1.)  There  is  a  great  deal  of  toil  and 
trouble  to  be  seen  among  the  children  of  men  ;  labour  and  sorrow 
fill  the  world.  (2.)  This  toil  and  this  trouble  are  what  God  has 
allotted  us;  he  never  intended  this  world  for  our  rest,  and  there- 
fore never  appointed  us  to  take  our  ease  in  it.  (  3.)  To  many  it 
proves  a  gift ;  God  gives  it  men,  as  the  physician  gives  a  medicine 
to  his  patient,  to  do  him  good.  This  travail  is  given  us,  to  make 
ns  weary  of  the  world,  and  desirous  of  the  remaining  rest.  (4.)  It 
is  given  ns,  that  we  may  be  kept  in  action,  and  may  always  have 
something  to  do  ;  for  we  were  none  of  us  sent  into  the  world  to  be 
idle.  Every  change  cuts  us  out  some  new  work,  which  we  should 
be  more  solicitous  about  than  about  the  event. 

11.  He  hath  made  every  thing  beautiful  in  his 
lime:  also  he  hath  set  the  world  in  their  heart,  so 
lliat  no  man  can  find  out  the  work  that  God  makelh 
from  the  beginning  to  the  end.  12.  I  know  that 
there  is  no  good  in  Ibcm,  but  for  n  man  to  rejoice, 
anti  to  do  good   in   his  life.      13.  And   also  that 


ECCLESIASTES,  III.  Various  Employments  of  Time. 

every  man  should  eat  and  drink,  and  enjoy  the 
good  of  all  his  labour,  it  is  the  gift  of  God.  14.  1 
know  that,  wliatsoever  God  doeth,  il  shall  be  for 
ever:  nothing  can  be  put  to  it,  nor  any  thing  taken 
from  it:  and  God  doeth  if,  tiiat  men  should  tear 
before  iiim.  15.  That  which  hath  been  is  now; 
and  that  vvliich  is  to  be  hath  already  been;  and 
God  requiieth  that  which  is  past. 


We  have  seen  what  changes  there  are  in  the  world,  and  must 
not  expect  to  find  the  world  more  sure  to  us  than  it  has  been  to 
others.  Now  here  he  shews  the  hand  of  God  in  all  those  changes ; 
it  is  he  that  has  made  every  creature  to  be  that  to  us  that  it  is, 
and  therefore  we  must  have  our  eye  always  np  unto  him. 

1.  We  must  make  the  best  of  that  which  is,  and  must  believe 
it  best  (or  the  present,  and  accomodate  ourselves  to  it ;  He  has 
made  every  thing  very  beautiful  in  his  time,  (v.  ll.)and,  therefore, 
while  its  time  lasts,  we  nnist  bs  reconciled  to  it ;  nay,  we  must 
please  ourselves  with  the  beauty  of  it.  Note,  (1.)  Every  thing 
is  as  God  has  made  il ;  it  is  really  as  he  appointed  it  to  be,  not  as 
il  appears  to  us.  (2.)  That  which  to  us  seems  most  unpleasant, 
in  its  proper  lime,  is  altogether  becoming.  Cold  is  as  becoming; 
in  winter  as  heat  in  summer;  and  the  night,  in  its  turn,  is  a 
black  beauty,  as  the  day,  in  its  turn,  is  a  bright  one.  (3.)  There 
is  a  wonderful  harmonv  in  the  Divine  Providence,  and  all  its 
disposals  ;  so  that  the  events  of  it,  when  they  come  to  be  con- 
sidered in  their  relations  and  tendencies,  together  with  the  seasons 
of  them,  will  appear  very  beautiful  to  the  glory  of  God,  and  the 
couifort  of  those  that  trust  in  him.  Though  we  see  not  the  com- 
plete beautv  of  Providence,  vet  we  shall  see  it,  and  a  glorious 
sight  il  will  be,  when  the  mystery  of  God  shall  be  finished;  then 
every  thing  shall  appear  to  have  been  done  in  the  most  proper 
time,  and  il  will  be  the  wonder  of  eternity,  Deul.  32.4. 

2.  We  must  wait  with  patience  for  the  full  discovery  tf 
tl)at  which  to  us  seems  intricate  and  perplexed,  acknowledaing 
that  we  cannot  find  out  the  work  that  God  makes  from  the  begin- 
ning to  the  end,  and  therefore  must  judge  nothing  before  the  time. 
We  are  to  believe  that  God  has  made  all  beautiful,  every  thing  is 
done  well,  as  in  creation,  so  in  providence,  and  we  shall  see  il 
when  the  end  comes,  but  till  then  we  are  incompetent  judges  of 
it.  While  the  jiicture  is  in  drawing,  and  the  house  in  buiidin?, 
we  see  not  the  beauty  of  cither,  but  when  the  artist  has  put  his 
last  hand  to  them,  and  given  them  their  finishing  strokes,  then  all 
appears  very  good.  We  see  but  the  middle  of  God's  works,  not 
from  the  beginning  of  them,  then  we  should  see  how  admirably 
the  j)lan  was  laid  in  the  divine  counsels,  nor  to  the  end  of  flieni, 
which  crowns  the  action,  then  we  shoiild  see  the  p'  luct  to  be 
glorious;  but  we  must  wait  till  the  vail  be  rent,  and  not  arraign 
Gotl's  proceedings,  nor  pretend  to  pass  a  judgment  on  them. 
Secret  things  belong  not  io  us. 

Those  words.  He  basset  the  wt rid  in  their  hearts,  are  diffeientiy 
understood.  (1.)  Some  make  them  to  be  a  reason  why  we  may 
know  more  of  God's  work  than  we  do;  so  Mr.  Pemble,  "  God 
"  has  not  left  himself  \\itliout  witness  of  his  righteous,  equal, 
"  and  beautiful  ordering  of  thinas,  but  has  set  il  forth  to  be 
"  observed  in  the  book  of  the  world,  and  this  he  has  set  in  men's 
"  hearts,  given  man  a  large  desire,  and  a  power,  in  good  measure, 
"  lo  comprehend  and  understand  the  history  of  nature,  with  the 
"  couise  of  human  affairs,  so  that  if  men  did  but  give  ihcniselves 
"  to  the  exact  observation  of  things,  they  might,  in  most  of  them, 
"  perceive  an  admirable  order  and  contrivance."  (2.)  Others 
make  them  to  be  a  reason  w-hv  we  do  not  know  so  much  of  God's 
works  as  we  might ;  so  Bisho|>  Reynolds;  "We  have  the  world 
"  so  much  in  our  hearts,  are  so  taken  up  with  thoughts  and  cares 
"  of  worldly  things,  and  are  so  exercised  in  our  travail  concerning 
"  them,  that  we  have  neither  lime  nor  spirit  to  eye  God's  hand  ia 
"  them."  The  world  has  not  only  gained  possession  of  the  heart, 
but  has  formed  prejudices  there  against  the  beauty  of  God'swoiks. 
3,  V/e  must  be  pleased  with  our  lot  in  this  world,  and  choer* 


ECCLESIASTES,  III.       Coincidence  with  the  Divine  Plan 


fully  acquiesce  in  the  will  of  God  concerning  us,  and  accommodate 
ourselves  to  it.  There  is  no  certain,  lasting,  good  in  llicse  things  ; 
Kliat  good  there  is  in  them,  we  arc  here  told,  r.  12, 13.  We 
must  niaUe  a  good  use  of  them, 

( 1.)  For  the  benefit  of  others.  All  the  rjood  there  is  i/i  them, 
\s  to  do  good,  \\  illi  them,  to  our  families,  to  our  neighbours,  to  the 
jioor,  to  the  jmlilic,  to  its  civil  and  religious  interests.  What 
have  ve  our  beings,  capacities,  and  estates,  for,  but  to  be  some 
way  serviceable  to  our  g«neration  I  We  mistake,  if  we  think  we 
were  born  for  ourselves  ;  no,  it  is  our  business  to  do  good,  it  is  in 
that  that  there  is  the  truest  jiieasure,  and  what  is  so  laid  out,  is 
best  laid  up,  and  will  turn  to  the  best  account.  Observe,  It  is  to 
do  good  in  this  life,  which  is  short  and  uncertain  ;  we  have  but  a 
little  time  to  be  doing  good  in,  and  therefore  had  need  to  redeem 
time.  It  is  in  this  life,  where  we  are  in  a  state  of  trial  and 
probation  for  another  life.  Every  man's  life  is  his  opportunity  of 
doing  that  which  will  make  for  him  in  eternity. 

(2.)  For  our  own  comfort.  Let  us  make  ourselves  easy, 
rejoice,  and  enjoy  the  good  of  orir  labotir,  as  it  is  the  gift  of  God, 
and  so  enjoy  Ood  in  it,  and  taste  his  love,  return  him  thaidis,  and 
make  him  tlie  Centre  of  our  joy ;  cat  and  drink  to  his  glory,  and 
serve  him  tcilh  joijj'vlness  oj'  heart  in  the  ubundonee  of  all  thinqs. 
If  all  things  in  this  world  be  so  uncertain,  it  is  a  foolish  thing  for 
men  sordidly  to  spare  for  the  present,  that  thev  mav  hoard  up  all 
for  hereafter  ;  it  is  better  to  live  cheerfully  and  usefully  upon  what 
we  have,  and  let  to-morrow  take  thovglU  for  the  tilings  of  itself. 
Grace  and  wisdom  to  do  this  is  the  gift  of  God,  and  it  is  a  good 
gift,  which  crowns  the  gifts  of  his  providential  bounty. 

4.  We  must  be  entirely  satisfied  in  all  the  disposals  of  the 
Divine  Providence,  both  as  to  personal  and  public  concerns,  and 
hring  our  minds  to  them,  because  God,  in  all,  performs  the  thing 
that  is  appointed  for  us,  acts  according  to  the  counsel  of  his  will ; 
aiid  we  are  here  told, 

(1.)  That  that  counsel  cannot  be  altered,  and  therefore  it  is  oiir 
wisdom  to  make  a  virtue  of  necessity,  by  submitting  to  it.  It 
must  be  as  God  wills;  /  know  (and  every  one  knows  it,  that 
knows  any  thing  of  God)  tJtat  whatsoever  God  doeth,  it  shall  be 
for  ever,  v.  14.  He  is  in  one  mind,  and  who  can  turn  him  ?  His 
measures  are  never  broken,  nor  is  he  ever  put  upon  new  counsels, 
but  what  he  has  purposed  shall  be  effected,  and  all  the  world 
cannot  defeat  or  disannul  it.  It  behoves  us  therefore  to  say, 
"Let  it  be  as  God  wills,"  for  how  crass  soever  it  may  be  to  our 
designs  and  interests,  God's  will  is  his  wisdom. 

(2.)  That  that  counsel  needs  not  to  be  altered,  for  there  is 
nothing  amiss  in  it,  nothing  that  can  be  amended.  If  we  could 
see  it  altogether  at  one  view,  we  should  see  it  so  perfect,  that 
nothinq  can  be  put  to  it,  for  there  is  no  deficiency  in  it,  nor  any 
tiling  taken  from  it,  for  there  is  nolliing  in  it  unnecessary,  or  that 
can  be  spared.  Like  the  word  of  God,  the  works  of  God  are 
each  perfect  in  their  kind,  and  it  is  presumption  for  us  either  to 
add  to  them,  or  to  diminish  from  them,  Deut.  4.  2.  It  is  there- 
fore as  much  our  interest  as  our  duty,  to  bring  our  wills  to  the 
will  of  God. 

5.  We  must  study  to  answer  God's  end  in  all  his  providences, 
v\hich  is,  in  general,  to  make  us  religious.  God  doeth  all,  that 
men  should  fear  before  him,  to  convince  them  that  there  is  a  God 
above  them,  that  has  a  sovereign  dominion  over  Ihem,  at  whose 
disposal  thev  are,  and  all  their  ways,  and  in  whose  hands  their 
times  are,  and  all  events  concerning  them ;  and  that  therefore 
they  oneht  to  have  their  eyes  ever  toward  him,  to  worship  and 
adore  him,  to  acknowledge  him  in  all  their  ways,  to  be  careful  in 
every  thing  to  please  him,  and  afraid  of  offending  him  in  any 
Uiing.  God  thus  changes  his  disposals,  and  yet  is  unchangeable 
■jn  his  counsels,  not  to  perplex  us,  much  less  to  drive  us  to  despair, 
but  to  teach  us  our  duly  to  him,  and  engage  us  to  do  if.  That 
which  God  designs  in  the  government  of  the  world,  is,  the 
support  and  advancement  of  religion  among  men. 

6.  Whatever  changes  wc  see  or  feel  in  this  world,  we  must 
acknowledge  the  inviolable  steadiness  of  God's  goverimient.  The 
tun  rises  and  sets,  the  moon  increases  and  decreases,  and  yet 
both  are  wher*  they  were,  and  their  revolutions  are  in  the  tame 

vol..  II.  "  138 


method  from  tlie  beginning,  according  to  the  ordinances  of  heaven; 
so  it  is  with  the  events  of  Providence;  (u.  15.)  That  nhich  lias 
been,  is  now.  God  has  not  of  late  begun  to  use  this  method  ;  no, 
thiufis  were  always  as  mutable  and  uncertain  as  they  are  now, 
and  so  they  w  ill  be  ;  that  which  is  to  be  has  already  Itcen  ;  and 
therefore  we  speak  inconsiderately,  « hen  we  say,  ".Surely  the 
world  was  never  so  bad  as  it  is  now,"  or,  "  None  ever  met  with 
such  disappointments  as  we  meet  with,"  or,  "The  times  will  never 
mend  ;"  they  may  mend  with  us,  and,  after  a  time  to  mourn, 
there  may  come  a  time  to  rejoice,  but  that  will  s'lll  be  liable  to 
the  eonmion  character,  to  the  common  fate.  1  he  world,  as  it 
has  been,  is,  and  will  be,  constamt  in  inconstancy ;  for  God 
reqnires  that  tchich  is  past,  repeats  what  he  has  formerly  floiie, 
and  deals  with  us  no  otherwise  than  as  he  has  used  to  deal  with 
good  men  ;  and  shall  the  earth  be  forsaken  for  vs,  or  the  rock 
removed  ont  of  his  place?  There  has  no  change  befallen  us,  nor 
any  temptation  by  it  taken  us,  but  such  as  is  common  to  men. 
Let  us  not  be  proud  aiul  secure  in  prosperity,  for  God  may  recall 
a  past  trouble,  and  order  that  to  seize  us,  and  spoil  our  mirth  ; 
(Ps.  30. 7.)  nor  let  us  despond  in  adversity,  for  God  may  call 
back  the  comforts  that  ere  past,  as  he  did  to  Job.  We  may 
ap()ly  this  to  our  past  actions,  and  our  behaviour  under  the 
changes  that  have  affecteu  us,  God  will  call  us  to  account  for 
that  which  is  past ;  and  therefore  when  we  enter  into  a  new 
condition  we  should  judfre  ourselves  for  our  sins  in  our  former 
condition,  pros])crous  or  afflicted. 

10.  And  moreover,  I  saw  under  the  sun  the 
place  of  judgment,  that  wickedness  icas  there ; 
and  the  place  of  righteousness,  that  iniquity 
7fas  there.  17.  I  said  in  mine  heart,  God  shall 
judge  the  righteous  and  the  wicked  :  for  t/ieie  is 
a  time  there  for  every  purpose  and  for  every  work. 
18.  I  said  in  mine  heart  concerning  tiie  estate  of 
the  sons  of  men,  that  God  might  manifest  them, 
and  that  they  might  see  that  they  themselves  are 
beasts.  19.  For  that  which  befallelh  the  sons  of 
men  befallelh  beasts;  even  one  thing  befalletli 
them:  as  tiie  one  dieth,  so  dieth  the  other;  yea, 
they  have  all  one  breath :  so  tliat  a  man  hatii  no 
preeminence  above  a  beast:  for  all  is  vanity.  20.  All 
go  unto  one  place;  all  are  of  the  dust,  and  all 
turn  to  dust  again.  21.  Who  knoweth  the  spirit  of 
man  that  goeth  upward,  and  the  spirit  of  llie  beast 
that  goeth  downward  to  the  eartli  ?  22.  Where- 
fore I  perceive  that  there  is  nothing  better,  than 
that  a  man  should  rejoice  in  his  own  works;  for 
that  is  his  portion :  for  who  shall  bring  him  to  see 
what  shall  be  after  him  ? 

Solomon  is  still  shewing  that  every  thing  in  this  world,  without 
piety  and  the  fear  of  God,  is  vanity.  Take  away  relision,  and 
there  is  nothing  valuable  among  men,  nothing  for  the  sake  of 
which  a  wise  man  would  think  it  worth  while  to  live  in  this  world. 
In  these  verses,  he  shews  that  power,  than  which  there  is  nothing 
men  are  more  ambitious  of,  and  life  itself,  than  which  there  is 
nolhina;  men  are  more  fond,  more  jealous,  of,  are  nothing  without 
the  fear  of  God. 

I.  Here  is  the  vanity  of  man  as  mighty  ;  man  in  his  best  estate, 
man  upon  the  throne,  \^here  his  authority  is  submitted  to,  nian 
upon  the  judgment-seat,  where  his  wisdom  and  justice  arc 
appealed  to,  and  where,  if  he  be  governed  by  the  laws  of 
religion,  he  is  God's  vicegerent;  nay,  he  is  of  those  to  vs'hom  it  is 
said,  Ye  are  gods;  but  without  the  fear  of  God  it  is  vanity,  for, 
set  that  aside,  and, 

1.  The  judge  will   not  judge  aright,  will  not  use  Iiis  power  v/ell. 


ECCLESIASTES.  III. 


Tlie  Extent  of  Moiialily. 


but  will  abuse  it;  instead  of  doing  good  with  it,  will  do  hurt  with 
it,  and  then  it  is  not  onlv  vanity,  but  a  lie,  a  cheat  to  himself,  and 
to  all  about  him,  v.  IG.  Solomon  perceived,  by  what  he  had  read 
of  former  times,  what  he  heard  of  other  countries,  and  what  he 
had  seen  in  some  conupt  Judges,  even  in  the  land  of  Israel,  not- 
withstanding all  his  tare  to  prefer  good  men,  that  there  was 
nickedncss  in  the  place  nj'  judyinent.  It  is  not  so  above  the  sun  ; 
far  be  it  from  God  that  he  should  do  iniquity,  or  pervert  justice; 
but  under  the  sun  it  is  often  found  that  that  which  should  be  the 
refune  proves  the  prison  of  oppressed  innocency.  Man,  being  in 
honour,  and  not  iindcrslanding  what  he  ought  to  do,  becomes  like 
the  beasts  that  perish,  like  the  beasts  of  prey,  even  the  most  rave- 
nous, Ps.'iy.  20.  Not  only  from  the  persons  liiat  sat  in  judgment, 
hut  even  in  the  ;*/accs  where  judgment  was,  in  pretence,  adndnis- 
tered,  and  righteousness  was  expected,  there  was  iniquity;  men 
met  with  the  greatest  wronss  in  those  courts  to  which  they  fled  for 
right;  this  is  vanity  and  cixation  ;  for,  (1.)  It  had  been  better 
for  the  people  to  have  had  no  judges  than  to  have  had  such. 
(2.)  It  had  been  belter  for  the  judges  to  have  had  no  power  than 
to  have  had  it  and  used  it  to  such  ill  purposes;  and  so  they  will 
say  anotlier  day. 

2.  The  judge  will  himself  be  judged  for  uot  judgmg  right. 
When  Solomon  saw  how  judgment  was  perverted  among  men,  he 
looked  up  to  God  the  judge,  and  looked  forward  to  the  day  ol 
his  judgment;  (i'.17.)  /  said  in  my  heart,  that  this  uiirighteous 
judgment  is  not  so  conclusive  as  both  sides  take  it  to  be,  for  there 
will  be  a  review  of  the  juilgment  ;  God  shall  judge  between  the 
righteous  and  the  iciehed,  shall  judge  /or  the  righteous,  and  plead 
their  cause,  though  now  it  is  run  down,  and  judge  against  the 
wicked,  and  reckon  with  them  for  all  Xhe'xr  unrighteous  decrees, 
and  the  grievnusness  which  they  have  prescribed,  Isa.  10.1.  With 
an  eye  of  faith  we  may  see,  not  only  the  period,  but  the  punish- 
ment, of  the  pride  and  cruelty  of  oppressors,  (Ps.  92.  7.)  and  it  is 
an  unspeakable  comfort  to  the  oppressed,  that  their  cause  will  be 
heard  over  again.  Let  them  therefore  wait  with  patience,  fur 
there  is  another  Judge  that  stands  be/ore  the  door.  And  though 
the  dav  of  affliction  may  last  long,  yet  there  is  a  time,  a  set  time, 
for  the  examination  of  every  purpose  and  every  work  done  under 
the  sun.  Men  have  their  day  now,  but  God's  day  is  coming, 
Ps.  37.13.  With  God  there  is  u  time  for  the  rehearing  of  cause;-, 
redressing  of  grievances,  and  reversing  of  unjust  decrees,  though 
as  vet  we  see  it  not  here.  Job,  24.1. 

II.  Here  is  the  vanity  of  man  as  mortal.  He  now  comes  to 
speak  more  generally  concerning  the  estate  of  the  sons  of  men  m 
this  world,  their  life  and  being  on  earth,  and  shews  that  their 
reason,  without  religion  and  the  fear  of  God,  advances  them  but 
little  above  the  beasts.     Now  observe, 

1.  What  he  aims  at  in  tins  account  of  man's  estate. 
(1.)  That  God  may  be  honoured,  may  be  justified,  may  be 
glorified;  that  they  might  clenr  God,  so  the  margin  reads  it; 
that,  if  men  have  an  uneasy  life  in  this  world,  full  of  vanity  .ind 
vexation,  thev  may  thank  themselves,  and  lay  bo  blame  on  Goii  ; 
let  them  clear  him,  and  not  say,  that  he  made  this  world  to  fie 
maji's  prison,  and  life  to  be  his  penance;  no,  God  made  man, 
in  respect  both  of  honour  and  comfort,  little  lower  than  the  a;igel>  : 
if  he  be  mean  and  miserable,  it  is  his  own  fault.  Or,  that  Giid, 
the  word  of  God,  might  manifest  them,  and  discover  liiem  to 
themselves,  and  so  appear  to  be  quick  and  powerful,  and  a  Juilge 
of  men's  characters  ;  and  we  may  be  made  sensible  how  open  we 
(io  to  Gnil's  knowlcdye  and  judgment. 

(2.)  That  men  niav  be  luindilcd,  may  be  vilified,  may  be  mor- 
lified  ;  that  they  might  see  that  they  themselves  arc  beasts.  Il  is 
mndi  to  con\ince  proud  men  that  titexf  are  but  men,  (Ps.  J).  20.) 
nnich  more  to  convmce  bad  men  that  they  are  beasts,  that,  beinu 
destitute  of  religion,  they  are  as  the  beasts  that  perish,  as  the  Itorsi 
and  the  mule  that  have  710  understanding.  Proud  oppressors  an 
r.s  beasts,  as  roaring  lions,  and  ranging  bears.  Nay,  every  niai. 
that  minds  his  body  only,  and  not  his  soid,  makes  himself  nu 
belter  than  a  bri'.le,  and  must  wish,  at  least,  to  die  like  one. 

Z.  The  manner  in  which  he  verifies  this  account ;  that  which  he 
undertakes  to  prove,  is,  that  a  wordly,  carnal,  earthly-minded,  ■/■•.r,';, 


lias  no  preeminence  above  the  beast,  for  all  that  which  he  sets  his 
heart  upon,  places  his  confidence,  and  expects  a  happiness,  in,  is 
vanity,  v.  19.  Some  make  this  to  be  the  lansnaoeof  an  atheist,  wlio 
justifies  himself  in  his  inifjuity,  {v.  IG.)  and  evades  the  argument 
taken  from  the  judgment  to  come,  (c.  17.)  bv  pleading  that  there 
is  not  another  life  after  this,  but  ihat  when  man  dies,  there  is  an 
end  of  him,  and  therefore,  while  he  lives,  he  niav  live  as  he  lists; 
but  others  rather  tliink  Solomon  here  speaks  as  he  Inmsclf  thiidts, 
and  that  it  is  to  be  understood  in  the  same  sense  with  that  of  his 
father,  (Ps.  41).  14.)  Like  sheep  they  are  laid  in  tlic  grave,  and 
that  he  intemis  to  shew  the  vanity  of  this  world's  wealth  and 
honours,  "  by  the  efpial  condition  in  mere  outward  respects  "  (as 
Bishop  Reynolds  expounds  it)  "  between  men  and  beasts." 

(l.)Tlie  events  concerning  both  seem  much  alike;  (c.l!).) 
That  which  befalls  the  sons  of  men,  is  no  other  than  Ihat  which 
befalls  beasts;  a  great  deal  of  knowledge  of  human  bodies  is 
gained  bv  the  anatomy  of  the  bodies  of  brutes.  When  the  deluge 
swept  awav  the  old  world,  the  beasts  perished  with  mankind. 
Horses  and  men  are  killed  in  battle  with  the  same  weapons  of  war. 
(2.)  The  end  of  both,  to  an  eye  of  sense,  seems  alike  too; 
Tliey  have  all  one  breath,  and  breathe  in  the  same  air,  and  it  is 
the  general  description  of  both,  that  in  their  nostrils  is  the  breath 
of  life,  (Gen.  7.22.)  and,  therefore,  as  the  one  dies,  so  dies  the 
other;  in  their  expiring  there  is  no  visible  difference,  but  death 
makes  much  the  same  change  witli  a  beast  that  it  does  with  a 
man. 

[l.]As  to  their  bodies,  the  change  is  altogether  the  same, 
I  except  the  dilterent  respects  that  are  paid  to  them  by  the  survivors. 
j  Let  a  man  be  buried  ivith  the  burial  of  an  ass,  (Jer.  22.  19.)  and 
Wi'iat  pre-eminence  then  has  he  above  a  beast?  The  touch  of  the 
dead  body  of  a  man,  bv  the  law  of  Mo.ses,  contracted  a  greater 
ceremonial  pollution  than  the  touch  of  tlie  carcase  even  of  an 
unclean  beast  or  foul.  And  Solomon  here  observes,  that  all  go 
unto  one  place,  tlie  dead  bodies  of  men  and  beasts  pulrefv  alike, 
all  are  of  the  dust,  m  their  original,  for  we  see  all  turn  to  dust 
again,  in  their  corruption.  What  little  reason  then  have  we  to 
be  proud  of  our  bodies,  or  anv  bodilv  ciccomplishinents,  when 
they  must  not  only  be  reduced  to  the  earth  very  shintly,  but  must 
be  so  in  common  with  the  beasts,  and  we  must  mingle  our  dust 
with  tiieir's! 

[2.]  As  to  their  spirits,  there  is  indeed  a  vast  difference,  but 
not  a  visible  one,  i>.  21.  It  is  certain  that  the  spirit  if  the  sols  of 
men  at  death  is  ascending,  h  goes  iipward  to  ihe  Fatlicrof  sjiirits, 
who  made  it,  to  the  v.oild  of  spirits,  to  whiih  it  is  allied;  it  dies 
not  with  the  body,  but  is  redeemed  from  the  power  of  the  grave, 
Ps.  49.  15.  It  goes  upward,  to  be  judged,  and  dcleiniined  to  an 
unchangeable  state.  It  is  as  certain  that  the  spirit  of  the  beast  goes 
doivnwurd  to  the  earth,  it  dies  w  ith  the  body,  it  perishes,  and  is 
gone  at  death.  The  soul  of  a  beast  is,  at  death,  like  a  candle 
blown  out,  there  is  an  end  of  il ;  whereas  tlse  soid  of  a  man  is 
then  like  a  candle  taken  out  of  a  dark  lanthorn,  which  leaves  the 
lanthorn  useless  indeed,  but  does  itself  shine  brighter.  This  great 
difference  there  is  between  the  spirits  of  men  and  beasts;  and  a 
good  reason  it  is  whv  men  shouk\  set  their  affections  on  things 
above,  and  lift  up  their  souls  to  those  things,  not  suffering  them, 
as  if  they  were  the  souls  of  brutes,  to  cleave  to  this  earth.  But 
who  knoivs  this  difference?  We  cannot  see  the  ascent ^f  the  one, 
and  the  descent  of  the  other,  with  our  bodily  eyes;  and  therefore 
those  that  live  by  sense,  as  all  carnal  sensualists  do,  that  lealk  in  the 
sight  of  their  eyes,  and  will  not  admit  any  other  discoveries,  by 
their  own  rule  of  judgment,  have  no  pre-eminence  above  the  beasts. 
Who  hnotes?  Who  considers  this?  Isa.  53.1.  Very  few;  were  it 
better  considered,  the  world  would  be  every  way  belter;  but  most 
men  live  as  if  they  were  to  be  here  always,  or  as  if,  when  they 
die,  there  were  an  end  of  them  ;  and  it  is  not  strange  that  those 
live  like  beasts,  who  think  Ihey  shall  die  like  beasts  ;  but  on  sued 
the  noble  faculties  of  reason  are  perfectly  lost  and  throw  n  away. 
3.  An  inference  drawn  from  it;  (y.22.)  There  is  nothing  tieitcr, 
as  to  this  world,  nothing  belter  to  be  had  out  of  our  wealth  and 
honour,  than  that  a  man  should  rejoice  in  his  own  works^ 
\(l.)  Keep  a  clear  conscience,  and  never  ad  mil  iniquity  in  to  the  plani 


ECCLESIASTES,  III,  IV.         The  Prevalence  of  Oppression. 


cfrlr/htcnvsncss.  Let  every  man  prove  nis  own  woik,  and  approve 
hiinsflf  to  (iod  in  it,  so  shall  he  have  rejoicing  in  himself  alone, 
Gal.G.4.  Lfl  him  not  get  or  keep  any  tliini;  l)ut  what  he  can 
rejoice  in.  See  2  Cor.  1. 12.  (2.)  Live  a  chci^rfiiliifc.  If  God 
liave  |)r(is)ien'(l  the  work  of  our  hands  nnto  ns,  let  us  rejoice  in  it, 
Knd  lake  the  comfort  of  it,  and  n<it  make  it  a  burthen  to  ourselves, 
and  leave  olliers  the  .joy  of  it;  for  that  is  our  portion,  not  the 
poj-tion  of  our  souls,  miserable  are  they  that  have  their  portion  in 
this  life,  (Ps.  17.1-1.)  and  fools  are  lliey  that  choose  it  and  take 
li|>  uitli  it,  (Luke, 12. 1!).)  hut  it  is  tlie  portion  of  the  body  ;  that 
only  which  we  enjoy  is  our's  out  of  this  world  ;  it  is  takinu;  what  is 
to  l)e  had,  and  making  the  best  of  it;  and  the  reason  is,  because 
none  can  pive  us  a  sight  of  ivhat  shall  be  after  ns ;  either  who  shall 
have  our  estates,  or  what  use  they  will  make  of  them.  When  we 
are  gone,  it  is  likely  we  shall  not  see  what  is  after  us;  there  is  no 
correspondence  that  we  know  of  between  the  other  world  and  this, 
Job,  14. 21.  They  in  the  other  world  will  be  wliolK  taken  up 
witli  that  world,  so  that  they  will  not  care  for  seeing  what  is  done 
in  this;  and  while  we  are  here,  we  cannot  foresee  uhat  shall  be 
after  us,  either  as  to  our  families  or  the  |)id)lic;  it  is  not  for  vs  to 
know  the  times  and  seasons  that  shall  be  after  us;  which,  as  it 
should  be  a  restraint  to  our  cares  about  this  world,  so  it  should 
be  a  reason  for  our  concern  about  another.  Since  death  is  a  final 
farewell  to  this  life,  let  us  look  before  us  to  another  life. 

CHAP.  IV. 

Salomon,  harinsr  shfwed  the  vanity  of  t Ins  world,  in  the  temptation  uhiiii  tliose 
in  pnirer  fcii  to  oppri-ss  and  trample  iipnn  tliiir  .lulijicls,  here  further  shews, 
I.  The  temptalinn  wliicli  the  oppresstd  feel  to  uixcontnit  and  impatience, 
e.  1 .  .3.  //.  The  temptation  which  thou  that  love  their  case  feel  to  Inlce  their 
ease  and  nciilcet  business,  for  fear  of  beimr  envied,  r.  1.  .G.  ///.  The  fdlij 
ef  hoard  in  ic  vp  ahnndance  of  n-orldhj  wealth, r.l  ,^,  lY.A  rcmedtj  o^ainsi 
that  folly,  in  heins^  made  sensible  of  the  benefit  of  society  and  wutunl  assistance, 
r.  9..12.  V,  The  viutability  even  of  royal  disnily,  not  only  through  the 
folly  of  the  prin.-e  himself,  (v.  13,14.)  but  through  the  fickleness  of  the  people, 
let  the  prince  be  ever  so  discreet,  r.  15, 10.  /(  is  not  the  preroiiutive  even  of 
kins^s  themselves  to  be  exempted  from  the  vanity  and  vexation  that  attend  these 
things ;  let  none  else  then  expect  it. 

I.  CiJO  I  returned,  and  considered  all  the  oppres- 
k3  sions  that  are  done  under  the  sun:  and 
behold  the  tears  of  such  as  icere  oppressed,  and 
ihey  had  no  comforter;  and  on  the  side  of  their 
oppressors  there  luas  power;  but  they  had  no 
comforter.  2.  Wherefore  I  praised  the  dead  which 
are  already  dead  more  than  the  living  v.hich  are 
yet  alive.  3.  Yea,  better  is  he  tiian  both  they, 
which  hath  not  yet  been,  who  hath  not  seen  tiie 
evil  work  that  is  done  under  the  sun. 

Solomon  had  a  large  soul,  (1  Kings, 4. 29.)  and  it  apjieared  by 
this,  among  other  things,  that  he  had  a  very  tender  concern  for 
the  miserable  part  of  mankind,  and  took  cognizance  of  the  afflic- 
tions of  the  afflicted.  He  had  taken  the  oppressors  to  task, 
(cA..3. 10, 17.)  and  put  them  in  mind  of  tlie  judgment  to  come,  to 
be  a  curb  to  their  insolence;  now  here  he  obser\es  the  oppressed; 
this  he  did,  no  doubt,  as  a  prince,  to  do  tliein  justice,  and  avrnr/e 
them  of  their  adversaries,  for  he  both  feareil  God  and  regarded 
men:  but  here  he  does  it  as  a  preaclier,  and  shews, 

1.  The  troubles  of  their  condition;  (u.  1.)  of  ti.ese  he  speaks 
very  fi-elinglv,  and  with  compassion.     Il  grieved  him, 

(l.)To  see  might  prevailing  against  right,  to  see  so  much 
oppression  dnne  under  the  sun;  to  see  servants,  and  labourers,  and 
poor  workmen,  oppressed  bv  their  masters,  who  take  advantage 
of  llieir  necessity  to  impose  what  terms  they  please  uposi  them; 
debtors  oppressed  by  crnel  creditors,  and  creditors  too  ijy  fraudu- 
lent debtors  ;  tenants  oppressed  bv  hard  landlords,  and  orphans  by 
treacherous  guardians;  and,  worst  of  all,  subjects  oppressed  by 
arbitrary  princes  and  unjust  judges.  Such  oppressions  are  done 
under  tlie  siin,  above  the  sun  righteousness  reigns  for  ever.  Wise 
men  will  consider  these  oppressions,  and  contrive  to  do  somelhinp; 


for  the  relief  of  those  that  are  oppressed.     Blessed  is  he  thai 
considers  the  poor. 

(2.)  To  see  how  those  that  were  wronged  laid  to  heart  the 
wrongs  that  were  done  llieni.  He  beheld  the  tears  <f  such  as  were 
oppressed,  and  perhaj>s  could  not  forbear  weeping  with  llieui. 
The  world  is  a  place  of  weepers;  l(;ok  which  way  we  wiil,  we 
have  a  melancholy  scene  presented  to  us,  tlie  tears  rf  \\\uf,e  y\\iii 
are  oppressed  with  one  trouble  or  other.  They  find  it  is  lo  no 
purpose  to  com|)lain,  an<i  therefore  rn.  iirn  in  seen  t,  (as  Job,  ch.  IG. 
20. — 30.2(1.)  but  Blessed  are  theij  that  mourn. 

(3.)  To  see  how  unable  they  were  to  help  tliemselves;  On  the 
side  of  their  oppressors  there  was  pciirr,  when  lliev  had  done 
wrong,  to  stand  to  it,  and  make  good  what  they  had  done,  so  that 
the  jioor  were  borne  down  with  a  strong  hand,  and  had  no  way 
to  do  themselves  right.  It  is  sad  to  see  power  misplaced,  and  that 
which  was  given  men  to  enable  them  to  do  good,  perverted  to 
support  them  in  doing  wrong. 

(4.)  To  see  bow  they  and  their  calamities  were  sliiihled  bv  al] 
about  them.  They  wept,  and  needed  comfort,  but  there  was  none 
to  do  that  friendly  office,  thi'g  had  no  comforter,  their  oppre8s<irs 
were  powerful  and  threatening,  and  there  fore  theij  had  no  com- 
forter;  they  that  should  comfort  them  durst  not,  for  fear  of 
displeasing  the  oppressors,  and  being  made  their  companions  for 
offering  to  be  their  comforters.  It  is  sad  to  see  so  little  humanity 
among  men. 

2.  The  temptations  of  their  condition.  Being  thus  hardly  used, 
they  are  tempted  to  hate  and  despise  life,  and  to  envy  those  lliat 
are  dead  and  in  their  graves,  and  to  wish  they  had  never  been 
born;  (t;.2,3.)  and  .Sohmion  is  ready  to  agree  with  them,  for  it 
serves  to  prove  that  all  is  vanity  and  vexation,  since  life  itself  ia 
often  so;  and  if  we  disregard  it,  in  comjiarison  with  the  favour 
I'ul  fruition  of  God,  (as  St.  Paul,  Acts,  20. 24.  Phil. 1.23.)  il  is 
Ciir  praise;  but  if  (as  here)  only  for  the  sake  of  the  miseries  that 
attend  it,  it  is  our  infirmity,  and  we  judge  therein  after  the  flesh, 
as  Job  and  Elijah  did. 

(1.)  He  here  thinks  them  happv  who  have  ended  this  miserable 
life,  have  done  their  part,  and  quilled  tlie  stage;  /  praised  the 
dead  that  are  already  dead,  slain  outright,  or  that  had  a  speedy 
passage  through  the  world,  made  a  short  cut  over  the  ocean  of  life, 
dead  already,  before  they  had  well  begun  to  live;  I  was  pleased 
with  their  bjt,  and,  had  it  been  in  their  own  choice,  should  have 
praised  tbeir  wisdom,  for  but  looking  into  the  world,  and  then 
retiring,  us  not  liking  iV.  I  concluded  tliat  it  is  belter  w  ith  them 
than  with  the  lirinr/  that  are  yet  alive,  and  that  is  all,  dragging 
the  long  and  heaw  chaiu  of  life,  and  wearing  out  its  tedious 
minutes.  This  may  be  compared,  not  with  Job,  3. 20, 21.  but  with 
Rev. 14. 1.*?,  where,  in  times  of  persecution,  (and  such  Sohmion  is 
here  describing,)  it  is  not  the  passion  of  man,  but  the  Spirit  of 
God,  that  savs,  Blessed  are  the  dead  which  die  in  the  Lord  from 
henceforth.  Note,  The  condition  of  the  saints  that  are  dead,  and 
sone  to  rest  with  fiod,  is,  upon  many  accounts,  bcller  and  more 
desirable  Ihiiii  the  condition  of  living  saints  that  are  yet  continued 
in  their  work  and  warfare. 

(2.)  He  lliinks  Ihem  happv,  who  never  began  this  miserable 
life;  nav,  they  are  happiest  of  all;  He  that  has  not  been  is  happier 
than  both  Ihry.  Retler  never  lo  have  been  born  than  be  born  to 
see  the  evil  work  that  is  dr.ne  under  the  sun ;  lo  see  so  much  wick- 
edness comniilte<l,  so  iiuuh  wrong  done,  and  not  only  to  be  in  no 
capacity  to  meiiil  the  matter,  but  to  suffer  ill  for  doing  well.  A 
good  man,  how  calamitous  a  condition  soever  he  is  in  in  this 
world,  cannot  have  cause  to  wish  he  had  never  been  born,  since 
he  is  glorifvinsr  the  Lord  even  in  the  fires,  and  will  be  happy  at 
last,  for  ever  happy ;  nor  ought  any  to  w  ish  so  while  they  are  alive, 
for  while  there  is  life,  there  is  hope;  a  man  is  never  undone  till 
he  is  in  hell. 

4.  Again,  i  considered  all  travail,  and  every 
right  work,  liiat  for  tliis  a  man  is  envied  of  his 
neighbour.  This  is  also  vanity  and  vexation  of 
spirit.     5.  The  fool  foldeth  his  hands  together,  and 


ECCLESIASTES,  IV. 

eateth  his  own  fleeh.  6.  Belter  is  an  handful  wil/i 
quietness,  than  bolli  the  hands  full  wit/i  travail  and 
vexation  of  spirit. 


The  Vanity  of  human  Wishes. 


Here  Solomon  returns  to  tlie  olisrrvalion  and  consideration  of 
tlie  v;iiiity  and  vexition  of  spirit  lliiit  allend  ilie  Inisincss  of  tliis 
world,  «liitli  he  liad  spoken  of  before,  c//.2.  11. 

1.  If  a  man  be  acnie,  and  dexterous,  and  sueccssfid  in  liis 
business,  he  gets  the  ill-will  of  /lis  ncitjltbnvis,  f.4.  Though  he 
lakes  a  i;reat  deal  of  |)ains,  and  goes  ihrouoii  ail  travail,  does  not 
pet  his  estate  easily,  but  it  costs  hitn  a  great  deal  of  hard  laboui', 
nor  does  he  get  it  dishonestly,  he  wrongs  no  man,  defrauds  no 
man,  hut  by  every  right  work,  by  applying  himself  to  his  own 
proper  business,  and  managing  it  by  all  the  rides  of  equity  and 
fair-dealing,  yet /o;-  tlds  lie  is  envied  of  his  iieicjtiboiir,  and  the 
more  for  the  reputation  he  has  got  by  his  honeslv.  This  shews, 
(1.)  What  little  conscience  most  men  have,  that  Ihey  will  hear  a 
grudge  to  a  neighbour,  give  him  an  ill  wwA,  and  do  him  an  ill 
turn,  only  l)pcau<.e  he  is  more  ingenious  and  industrious  than  them- 
selves, and  has  more  of  the  blessing  of  heaven.  Cain  envied  Ahel, 
Esau  Jacob,  and  Saul  David,  and  all  for  tlieir  ric/ht  worlis.  This 
is  downright  diabolism.  (2.)  What  little  comfort  wise  and  useful 
men  must  expect  to  have  in  this  world.  Let  them  ljeha\e  theni- 
Belves  ever  so  cautiously,  thev  cannot  escape  being  envied;  and 
who  ean  stand  before  envy?  Prov.27.4.  Thev  that  excel  in 
virtue  will  always  be  an  eye-sore  to  those  that  exceed  in  vice  ; 
which  should  not  discourage  ns  from  any  right  ivork,  but  drive  us 
to  expect  the  praise  of  it,  not  from  men,  but  from  God,  and  not 
to  count  upon  satisfaction  and  liappiness  in  the  creature;  for  if 
riglil  xeorlts  prove  vanity  and  vexation  of  spirit,  no  works  jrorfer 
the  sun  can  prove  otherwise.  But  for  every  right  uork  a  man  shall 
be  accepted  of  his  God,  and  then  he  needs  not  mind  though  he 
be  envied  of  his  neighbour,  only  it  may  make  him  love  the  world 
the  less. 

2.  If  a  man  be  stupid  and  dull,  and  blundering  in  his  business, 
he  does  ill  for  himself ;  fu.  5.)  TAe /oo/ that  goes  about  his  work 
as  if  his  hands  were  muffled  and  folded  together,  that  does  everv 
tiling  awkwardly ;  the  sluggard,  (for  he  is  a  fool,)  that  loves  his 
ease,  and  filds  his  hands  together  to  keep  them  warm,  because  thev 
refuse  to  labour,  he  eats  his  own  flesh,  is  a  cannibal  to  himself, 
brings  himself  into  such  a  poor  condition  that  he  has  nothing  to 
eat  but  his  otvn  flesh,  into  such  a  desperate  condition,  that  he  is 
ready  to  eat  his  own  flesh  for  vexation  ;  he  has  a  dog's  life,  hunger 
and  ease.  Because  lie  sees  active  men,  that  thrive  in  the  world, 
envied,  he  runs  into  the  other  extreme;  pnd,  lest  he  should  be 
envied  lor  his  right  works,  he  does  every  thing  wrong,  and  does 
not  deserve  to  be  pitied.  Note,  Idleness  is  a  sin  that  is  its  own 
punishment. 

The  fiillowing  words,  (u.G.)  Better  is  a  handful  with  quietness, 
than  both  the  hands  full  with  travail  and  vexation  of  spirit,  mav 
be  taken  cither,  (1.)  As  the  sluggard's  argument  for  the  excuse  of 
himself  in  his  idleness;  he  folds  his  hands  together,  and  abuses 
and  misapplies  a  good  truth  for  his  justification;  as  if,  because  a 
little  with  quietness  is  better  than  abundance  will)  strife,  therefore 
a  little  will)  idleness  is  better  than  abundance  with  honest  labour: 
thus  wise  in  his  own  eoneeit  is  he,  Prov.2G.  IR.  But,  (2.)  I  rather 
lake  it  as  Solomon's  advice  to  keep  the  mean  between  tliat  travail 
hhuh  will  make  a  man  envied,  and  that  slolhfulncss  which  will 
make  a  man  eat  his  own  flesh.  Let  us  by  honest  industry  lav 
hold  on  the  handful,  that  we  may  not  want  necessaries,  but  not 
grasp  at  both  the  hands  fill,  which  will  but  create  its  vexation  of 
spirit.  Moderate  pnins  and  moderate  gains  will  do  best.  A  man 
may  have  but  a  hnndfnl  u(  the  world,  and  yet  niav  enjoy  it  and 
himself  with  a  great  deal  of  quietness,  with  content  of  mind,  peace 
ff  conscience,  and  the  h)ve  and  oood  will  of  his  neighbours,  while 
many  that  have  both  their  hands  f  nit,  have  more  than  heart  could 
wisti,  have  a  arcat  deal  of  travail  and  vexation  with  it.  Those 
that  cannot  live  on  a  litlle,  it  is  to  be  feared,  would  not  live  as 
they  should,  if  they  had  ever  so  much. 

7.  Then  I  returned,  and  I  saw  vanity  under  the 


sun.  8.  There  is  one  alone,  and  t/tere  is  not  ^ 
second;  yea,  he  liatli  neither  child  nor  l)rother: 
yet  is  t/tere  no  end  of  all  his  lalxiur:  neither  is  his 
eye  satisfied  willi  riches;  neitiier  sail/i  lie.  For 
uhoni  do  I  labour,  and  bereave  my  soul  of  good? 
This  is  also  vanity,  yea,  it  is  a  sore  travail.  9.  Two 
are  better  than  one;  because  they  have  a  good 
reward  for  their  labour.  10.  For  if  they  fall,  the 
one  will  lift  up  his  fellow:  but  woe  to  him  that  is 
alone  wiien  he  falleth;  for //e  liath  wot  another  to 
help  him  up.  11.  Again,  if  two  lie  together,  then 
they  have  heat:  but  how  can  one  be  warm  alone? 
12.  And  if  one  prevail  against  hitn,  two  shall  with- 
stand him;  and  a  threefold  cord  is  not  quickly 
broken. 

Here  Solomon  fastens  upon  another  instance  of  the  vanity  of 
tliis  world,  that  frecpienlly  the  more  men  have  of  it,  the  more  they 
would  have;  and  on  this  they  are  so  intent,  that  they  have  no 
enjoyment  of  what  they  have.     Now  Solomon  here  shews, 

1.  That  selfishness  is  the  cause  of  this  evil;  (y.7, 8.)  There  it 
one  alone  that  minds  none  but  liimself,  cares  for  nobody,  but 
would,  if  he  could,  be  placed  alone  in  the  midst  of  the  earth; 
there  is  not  a  second,  nor  does  he  desire  there  shou!>l  be,  one 
mouth  he  thinks  enough  in  a  house,  and  grudges  every  thing  that 
goes  beside  him.  See  how  this  covetous  muckworm  is  here 
described. 

(1.)  He  makes  himself  a  mere  slave  to  his  business.  Though 
he  has  no  charge,  neither  child  nor  brother,  none  to  take  care  of 
but  himself,  none  to  hang  upon  him,  or  draw  from  him,  no  poor 
relations,  nor  dares  he  marry,  for  fear  of  the  expence  of  a  family, 
yet  is  there  no  end  of  his  lahovr,  he  is  at  it  uight  and  dav,  early 
and  late,  and  will  scarcely  allow  necessary  rest  to  himself  and  those 
he  employs.  He  does  not  confine  himself  within  the  bounds  of 
his  own  callintr,  but  is  for  having  a  hand  in  any  thing  that  he  can 
get  by.     See  Ps.  127.  2. 

(2.)  He  never  thinks  he  lias  enouoh  ;  His  eye  is  not  satisfied 
with  riches.  Covetousness  is  called  the  lust  of  the  eye,  (Ijohn, 
2. 16.)  because  the  beholding  of  it  with  his  eyes  is  all  that  the 
worldling  seems  to  covet,  Eccl.5.11.  He  has  enough  for  his 
back,  (as  Bishop  Revnolds  observes,)  for  his  belly,  for  his  calling, 
for  his  family,  for  his  livhig  decently  in  the  world,  but  he  has  not 
enough  for  his  eyes;  though  he  can  but  see  it,  can  but  count  his 
money,  and  not  find  in  his  heart  to  use  it,  yet  he  is  not  easy 
because  he  has  not  more  to  regale  his  eyes  with. 

(3.)  He  denies  himself  the  comfort  of  what  he  has.  He  bei'cavea 
his  soul  of  good.  If  our  souls  be  bereaved  of  good,  it  is  we  ourselves 
that  do  bereave  them;  others  may  bereave  us  of  outward  good, 
but  cannot  rob  us  of  our  graces  and  comforts,  our  spiritual  good 
things;  it  is  our  own  fault  if  we  do  not  enjoy  ourselves;  yet  many 
are  so  set  upon  the  world,  that,  in  pursuit  of  it,  lhe\  bereave  their 
souls  of  good  here  and  for  ever,  make  shipwreck  of  faith  and  of  a 
good  conscience,  bereave  themselves  not  only  of  the  favour  of  God 
and  eternal  life,  but  of  the  pleasures  of  this  world  too,  and  this 
present  life.  Worldly  people,  pretending  to  be  wise  for  themselves, 
are  really  enemies  to  themselves. 

(4.)  He  has  no  excuse  fordoing  this;  He  has  neither  child  nor 
brother ;  none  that  he  is  bound  to,  on  whom  he  may  lay  out  what 
he  has  to  his  satisfaction  while  he  lives;  none  that  he  has  a  kind- 
ness for,  for  whom  he  mav  lav  it  up  to  his  satisfaction,  and  to 
whom  he  may  leave  it  when  he  dies;  none  that  are  poor  or  dear 
to  him. 

(5.)  He  has  not  consideration  enough  to  shew  l-.iniself  the  folly 
of  this:  he  never  puts  this  question  to  himself,  " /or  7r/i'jm  f'o  / 
labour  thus?  Do  1  labour,  as  I  should,  for  the  glory  of  Ciod,  and 
that  I  may  have  to  give  to  those  that  need  ?  Do  I  consider  that  it 
ia  but  for  the  body  that  I  am   labouring,  a  dying  body;   it  is  for 


ECCLESIASTES,  IV. 


The  Advantages  of  Society. 


others,  and  I  know  not  for  whom;  perhaps  for  a  fool  Ihat  wil! 
scatter  it  as  fast  as  I  liave  galhcivd  it  ;  perhaps  for  a  foe,  that  will 
be  ungrateful  to  niv  memory'"  Note,  It  is  visdiini  for  those  lliat 
take  pains  about  this  world,  to  consider  whom  Ihcv  taiie  all  liiis 
pains  for;  and  whether  it  be  reallv  worth  while  to  bereave  tlieni- 
selves  of  pond,  that  lliev  may  bestow  it  on  a  stransjer.  If  men  do 
not  consider  this,  it  is  vunitt/,  aiid  a  sore  travail;  they  shame  and 
vex  Iheiiisclves  to  no  purpose. 

2.  That  socialil»ness  is  llie  cure  nf  this  evil.  IVIen  arc  thus 
sordid,  because  tiiey  are  all  for  themselves.  Now  Solomon  shews 
heiv,  by  divers  instances,  that  it  is  nnt  f/ond  for  7iian  to  be  alnnc; 
(Gen.  2.  18.)  he  designs  hcrcbv  to  recommend  to  ns  both  marriage 
and  friendship,  two  thincjs  which  covetous  misers  decline,  because 
of  file  charge  of  them;  but  such  arc  the  comfort  and  advantage  of 
them  both,  if  prudently  conlractcfl,  that  they  will  very  well  quit 
cost.  Man,  in  paradise  itself,  could  not  be  happy  without  a  mate, 
and  therefore  is  no  so(nier  made  than  matched. 

(1.)  Solomon  lavs  this  down  for  a  truth.  That  tien  are  be(*er 
than  one,  and  more  happv  joinllv  than  either  of  them  ci>uH  3c 
separately;  more  pleased  in  one  another  than  they  could  bj  in 
themselves  only;  mutuallv  serviceable  to  each  other's  welfare,  anfl 
by  a  united  strength  more  liUelv  to  do  good  to  others;  'J'/iey  have 
a  good  reward  of  their  labour;  whatever  service  they  do,  it  is 
returned  to  them  another  wav.  He  that  serves  himself  only,  has 
liimseif  onlv  for  his  pav-master,  and  commonly  proves  more  unjust 
and  un<;rateful  to  himself  than  his  friend,  if  he  should  serve  him, 
would  be  to  him;  witness  him  that  labours  eiidlessli/,  and  yet 
bereaves  his  sonl  of  good;  he  has  no  reieard  of  his  labour;  but  he 
that  is  kind  to  another  has  a  good  7e)rard:  the  pleasure  and 
advantage  of  holy  love  will  be  an  abundant  rccompence  for  all  the 
work  and  labour  of  love. 

(2.)  Hence  he  infers  the  mischief  of  solitude;  Woe  to  him  that 
t«  alovc:  he  lies  exposed  to  many  temptations  which  good  com- 
jiany  and  friendship  would  jirevcnt  and  help  him  to  guard  against; 
he  wants  that  advantage  which  a  man  has  by  the  countenance  of 
his  friend,  as  iron  has  of  being  sharpened  by  iron.  A  monastic 
life  then  was  surely  never  intended  for  a  state  of  perfection,  nor 
thould  those  be  reckoned  the  greatest  lovers  of  God  who  cannot 
find  in  their  hearts  to  love  any  one  else. 

3.  He  proves  it  by  divers  instances  of  the  benefit  of  friendship 
and  good  conversation. 

(1.)  Occasional  succour  in  an  exigence.  It  is  good  for  two  to 
travel  together,  for  if  one  happen  to  fall,  and  perhaps  so  as  not 
to  be  able  to  get  up  himself,  the  other  will  be  ready  to  help  him 
fip:  a  friend  in  need  is  a  friend  indeed;  whereas  if  one  travel 
alone,  and  get  a  fall,  he  may  be  lost  for  want  of  a  little  help.  If 
a  man  fall  into  sin,  his  frien<l  will  help  to  restore  him  with  the 
spirit  of  meekness;  if  he  fall  into  trouble,  his  friend  will  help  to 
Comfort  him  and  assuage  his  grief. 

(2.)  Mutual  warmth.  As  a  fellow-traveller  is  of  use,  (amiens 
pro  rehieiilo — a  friend  is  a  good  siibslitule  for  a  carriage, )  so  is 
a  bed-f(l!ow;  //'  luo  tie  together,  theg  have  heat.  So  \irtuous 
an'l  gracious  affections  are  excited  by  good  society,  and  Christians 
warm  one  another  bv  provoking  one  another  to  love  and  to  good 
works. 

(3.)  United  strength.  If  an  enemy  find  a  man  alone,  he  is 
likelv  to  prevail  against  him  ;  with  his  own  single  strength  he 
cannot  make  his  part  eood,  but,  if  he  have  a  second,  he  may  do 
well  enounli,  tuo  shall  jeilhsfand  him;  "You  shall  help  me 
against  mv  eneniv,  and  I  will  help  you  against  your's;  according 
to  the  agreement  between  Joab  and  Abishai,  (2  Sam.  10. 11.)  and 
*o  both  are  conquerors,  whereas,  acting  separately,  both  had  been 
conquered  ;  as  was  said  of  the  ancient  Britons,  when  the  Romans 
invaded  them,  Dnm  singnli  pugnant,  vnivcrsi  vincuntnr — While 
they  fight  in  detaehed  parties,  theg  sacrifice  the  general  cause. 
In  our  spiritual  warfare  we  mav  be  helpful  to  one  another  as  weli 
as  in  our  spiritual  work  ;  next  to  the  comfort  of  communion  with 
God,  is  that  of  the  communion  of  saints.  He  concludes  with  this 
proverb,  A  threefold  cord  is  not  easily  broken,  any  more  than  a 
bundle  of  arrows,  though  each  single  lliread  and  each  single 
arrow  is.     Two  together  he  compares  to  a  threefold  card;  tot 


where  two  are  closely  joined  in  holy  love  and  fellowship,  Chris! 
will  bv  his  Spirit  vome  to  them,  and  make  the  ihini,  as  he  joined 
himself  to  the  two  disciples  going  to  Eiiimaus,  and  then  there  is  a 
threefold  cord  that  can  never  be  broken.  They  that  dwell  in  love 
dwell  in  God,  and  God  i/i  them. 

13.  Better  is  a  poor  and  a  wise  cliild  than  an  old 
and  foolish  kiiij^',  who  will  no  more  be  admonished. 

14.  For  out  of  prison  he  comclh  to  reij;ii;  whereas 
also  /le  that  is  born  in  his  kingdom  beconieth  poor. 

15.  I  considered  all  the  living  which  Avalk  under 
the  sun,  with  the  second  child  that  siiall  .stand  up 
in  his  stea<l.  IG.  There  is  no  end  of  all  the  people, 
even  of  all  that  have  been  before  tiiem:  they  also 
that  come  after  siiall  not  rejoice  in  him.  Surely 
this  also  is  vanity  and  vexation  of  spirit. 

Solomon  was  himself  a  king,  and  therefore  may  be  allowed  to 
.peak  more  freely  than  another,  concerning  the  vanity  of  kingly 
state  and  dignity,  which  he  shews  here  to  be  an  uncertain  thing, 
he  had  said  so,  Prov.27.24.  The  crown  doth  not  endure  to  every 
generation;  and  his  son  found  it  so.  Nothing  is  more  sbppery 
than  the  highest  post  of  honour  without  wisdom  and  the  peojde's 
love. 

1.  A  king  is  not  happy,  unless  he  have  wisdom,  u.  13,14.  He 
that  is  truly  wise,  prudent,  and  pious,  though  he  be  poor  in  the 
world,  and  very  young,  and,  upon  both  accounts,  despised  and 
little  taken  notice  of,  is  better,  more  truly  valuable  and  w..rtliy 
of  respect,  is  likely  to  do  better  for  himself,  and  to  be  a  greater 
blessing  to  his  generation,  than  a  king,  than  an  old  king,  a  man 
therefore  venerable,  both  for  his  gravity  and  for  his  dignify,  if  he 
he  foolish,  and  knows  not  how  to  manage  public  affairs  himself, 
nor  will  be  admonished  am\  advised  by  others;  who  knows  not  to 
be  admonished,  will  not  suffer  any  counsel  or  admonition  to  be  given 
nini ;  no  one  about  him  dares  contradict  him  ;  he  will  not  hearken 
to  th?  counsel  and  admonition  that  are  given  him.  It  is  so  far 
frcm  being  any  })art  of  the  honour  of  kings,  that  it  is  the  greatest 
dishonour  to  them  that  can  be,  not  be  be  admonished.  Folly  and 
wilfulness  commonly  go  together,  and  those  that  most  need 
admonition,  can  worst  bear  it;  but  neither  age  nor  titles  will 
s'"cure  men  respect,  if  they  have  not  true  wisdom  and  virtue  to 
recommend  them;  while  wisdom  and  virtue  will  gain  men  honour, 
even  under  the  disadvantages  of  youth  and  poverty. 

To  prove  the  wise  child  better  than  thefuolish  king,  he  shews 
what  each  of  them  come  to,  c.l4.  (1.)  A  poor  man  by  his 
wisdom  comes  to  be  preferred,  as  Joseph,  who,  when  he  was  but 
young,  was  brought  out  of  prison  to  be  the  second  man  in  the  king- 
dom ;  lo  which  story  Solomon  seems  here  to  rcfer^  Providence 
sometimes  raises  the  poor  out  of  the  dust  to  set  them  among  princes, 
Ps.113.7,8.  Wisdom  has  wrought  not  only  the  liberty  of  men, 
but  their  dignity,  raised  them  from  the  dunghill,  from  the  dungeon, 
to  the  throne.  (2.)  A  king  b\  his  folly  and  wilfulness  comes  to 
be  impoverished  ;  though  he  was  born  in  his  kingdom,  came  to 
it  bv  inheritance,  though  he  has  lived  to  be  old  in  it,  and  has  had 
lime  to  fill  his  treasures,  yet,  if  he  take  ill  courses,  and  uill  no  more 
he  admonished  as  he  has  been,  thinking,  because  he  is  old,  he  is 
|)ast  it,  he  becomes  poor,  his  treasure  is  exhausted,  and  perhaps 
lie  is  forced  to  resign  his  crown,  an<l  retire  into  privacy. 

2.  A  king  is  not  likely  to  continue,  if  he  have  not  a  confirmed 
Interest  in  the  affections  of  the  people  ;  that  is  intimated,  but  some- 
what obscurely,  in  the  two  last  verses.  (1.)  He  that  is  king  must 
have  a  successor,  a  second,  a  child  that  shall  stand  up  in  his  stead; 
his  own,  suppose,  or  perhaps  that  poor  and  wise  child  spoken  of, 
V.  13.  Kings,  when  they  grow  old,  must  have  the  mortification 
of  seeing  those  that  are  tojustle  them  out,  and  stand  up  in  their 
stead.  ( 2.)  It  is  common  with  the  people  to  adore  the  rising  sun ; 
"//  the  living  which  walk  under  the  sun  are  with  the  second  child, 
arc  in  his  interests,  are  conversant  with  him,  and  make  their  court 
to  him  mora  than  to  the  father,  whom  (l\ey  'ook  upon  as  goJng 


ECCLESIASTES,  IV,  V. 


A  Caution  to  Worshippers. 


off,  and  despise  because  liis  best  days  are  past.  Solomon  con- 
eiHered  tliis,  he  saw  this  to  he  the  disposition  of  liis  own  peo])Ie, 
which  appeared  ininipfliatclv  after  his  death,  in  tiieir  complaints  of 
fiis  g<)\ernnieiit,  and  their  affectation  of  a  than>:;e.  (3.)  People  aip 
never  lone;  easv  and  satisfied  ;  There  is  ni>  end,  no  rest,  (if  all  llie 
people;  tliey  are  conlinuallv  fond  of  chan<jes,  and  know  tii>t  what 
they  would  liave.  (I.)  This  is  no  new  tiling,  hut  it  has  been  tlie 
way  of  all  that  have  been  before  them;  there  have  been  instances 
of  this  in  every  at^e,  even  Samuel  and  David  could  not  always 
please.  (5.)  As  it  has  been,  so  it  is  like  to  be  still;  Theij  that 
come  after  will  be  of  the  same  spirit,  and  shall  not  long  rejniee  in 
him  w  lioni  at  first  tliey  seemed  extremely  fond  of.  To-day,  Hosanna, 
to-morrow,  (Jrueifij.  f  6.)  It  cannot  but  be  a  great  grief  to  princes, 
to  see  themselves  thus  slighted  by  those  they  have  studied  to  oblige, 
and  have  depended  upon  ;  there  is  no  faith  in  man,  no  steadfast- 
ness;   This  is  vanity  and  vexation  of  spirit. 

CHAP.  V. 

Sohmou,  in  this  chapter,  discoun^cs,  I.  Cottceniiii^  tlie  trorsfiip  of  God,  jn'C- 
strihins;  that  as  a  rcintdy  a;^ainst  all  thoae  vaiiilim  ifhii-h  he  had  already 
ohserred  to  be  in  wisdom,  learniiv^,  jthasurc,  hnntnir,  poa-cr,  and  husintsa. 
Thai  we  mail  nnt  be  decciced  by  those  things,  vor  tiave  our  spirits  vexed  with 
the  disappointments  ive  meet  in  them,  let  its  malie  eonseience  of  our  duty  to 
God,  and  Iceep  up  our  cmnmunion  with  him;  but  irilhal,  he  fiives  a  necessary 
cnilion  againsl  the  Vfinities  a-ltieh  are  too  often  found  in  religious  exercises, 
u-hicli  dipiire  them  of  their  excellency,  and  render  them  unable  to  lielp  ai^ainsc 
othir  ranifit s.  1/  our  leWiXinn  be  a  vain  relii^ion,  how  ^reut  is  that  vanity  f 
let  us  Iherelore  iaiie  heed  of  vanity,  \.  In  hcarinc:  the  vord,  and  offering 
sacrifice,  v.l.  2.  In  prayer,  t'.2,3.  3. /«  jnalcin^  rows,  r.4,.G.  4.  In 
prttendins;  to  divine  dreams,  v. 7.  Now,  (1.)  For  a  remedy  a^^ainst  ttiose 
rnnilies,  he  jircscribes  the  fear  of  God,  v.  7.  (  2.)  To  prevent  the  offence  that 
mifiht  arise  from  the  present  sufferings  of  f^ood  people,  he  directs  us  to  loolc  up 
to  Gf)(/,  r.H.  //.  Concen]ing  the  wealth  of  this  tvortd,  and  the  vanity  and 
Vexation  that  attend  it.  The  fruits  of  the  earth  indeed  are  7iecessary  to  the 
support  of  life,  Cr.  y.)  but  as  fur  sil'-er,  and  /Told,  and  riches,  1.  They  are 
unsatisfying:,  v.  10.  2.  They  are  unpTofitahle,v.  11.  3.  Tliey  are disquietinf^, 
'*.  12.  4.  Tliey  often  prove  h.irtfnl  and  destroying:;,  v.  13.  5,  They  trre  perish- 
i/j;-,  i-.ll.  6.  They  must  be  left  behind  when  we  die,  r.  15, 10.  7.  If  tre 
have  not  a  heart  to  make  use  of  thetn,  they  occasion  a  great  deal  of  uneasiness, 
V.  17.  And  therefore  he  reenmmends  to  us  the  comfortable  use  of  that  which 
God  /ms  given  us,  with  an  ei,'e  to  him  that  is  the  Giver,  as  the  best  way  both 
to  answer  the  end  of  our  baring  it,  and  to  obviate  the  mischiefs  that  cnmmonty 
attend  great  estates,  i'.18.,20.  So  that,  if  we  can  but  learn  out  of  this 
chapter  /»()«'  to  manage  the  business  of  religion,  and  the  business  of  this  irorld, 
(wtiich  tiro  tatce  up  most  of  our  time,)  so  that  both  may  turn  to  a  good 
account,  and  neither  our  sabbalh-days  nor  our  week-days  may  be  lost,  ive  shall 
have  reason  to  say.  We  have  learned  two  good  lessons. 

I.  Ty^EEP  thy  foot  when  thou  goest  to  the  house 
i^  of  God,  and  be  more  ready  to  hear,  than 
to  nive  the  sacrifice  of  fools:  for  tliey  consider  not 
that  they  do  evil.  2.  Be  not  ra.sh  with  thy  mouth, 
and  let  not  thine  heart  be  hasty  to  utter  cuij/  thing 
l)ef()re  God:  for  God  is  in  heaven,  and  thou  upon 
earth:  therefore  let  thy  words  be  few.  3.  For  a 
dream  cometh  throup;h  the  multitude  of  business; 
and  a  fool's  voice  is  knoivn  by  multitude  of  words. 

Solomon's  design  in  driving  us  off  from  the  world,  by  shewing 
'IS  its  vaiMtv,  is  to  drive  ns  to  God  and  to  our  ilutv;  that  we  may 
not  walk  in  the  wav  of  the  world,  but  by  religious  rules,  nor 
depend  upon  the  wealth  of  the  world,  but  on  religious  advantages; 
and   therefore, 

I.  He  here  sends  us  to  the  house  of  God,  to  tlie  place  of  public 
worship,  to  the  temple,  which  he  himself  ha<l  built  at  a  vast 
cx|)ence;  when  he  reflected  with  regret  on  all  his  other  works, 
(ch.  2.  4.)  he  did  not  repent  that,  but  reflected  on  it  with  pleasure, 
yet  mentions  it  not,  lest  he  should  seem  to  reflect  on  it  with  pride; 
l)nt  he  here  sends  those  to  it  that  woidd  know  more  of  the  vanity  of 
the  world,  and  would  find  that  hai)piness  which  is  in  vain  sought 
for  in  the  creature.  David,  when  he  was  perplexed,  lecnt  into 
the  sancluary  of  God,  Ps.73. 17.  Let  our  disap|)ointments  in  the 
creature  turn  our  eyes  to  the  Creator,  let  us  have  recourse  to  the 
word  of  God's  irrace.  and  consult  that,  to  the  throne  of  his  grace. 


and  solicit  that.    In  the  word  and  prayer  there  is  a  balm  for  tytTf 
wound. 

II.  He  charges  us  to  behave  ourselves  well  there,  that  we  may 
not  miss  of  our  end  in  coming  thilher.  Religious  exercises  are 
not  vain  tilings,  but,  if  we  mismanage  them,  they  become  vain  to 
us.     And  therefore, 

1.  We  must  address  ourselves  to  them  with  all  possible  serious- 
ness nvA  care;  "Keep  thy  foot,  not  keep  it  back  from  the  house 
of  God,  (as  Prov.  25. 17.)  nor  go  slowly  thilher,  as  one  unwilling 
to  draw  nigh  to  God,  but  look  icell  to  thy  goings,  ponder  the  path 
if  thy  feet,  lest  thou  take  a  false  step.  Address  th\self  to  the 
worship  of  God  with  a  solemn  pause,  and  take  time  to  compose 
thyself  for  it,  not  going  about  it  with  precipitation,  which  is  called 
hasting  with  tlie  feet,  Prov.19.2.  Keep  thy  thoughts  from  roving 
and  wandering  from  the  work  ;  keep  thy  affections  from  running 
out  toward  wroncr  objects,  for  in  the  business  of  God's  house  there 
is  work  enough  for  the  whole  man,  and  all  too  little  to  be  em- 
ploved."  Some  think  it  alludes  to  the  charge  given  to  Moses  and 
Joshua,  to  put  off  their  shoes,  (Exod.3.6.  Josh.  5. 15.)  in  token 
of  subjection  and  reverence.  Keep  thy  feet  clean,  Exod.30. 19. 

2.  We  unist  take  heed  that  the  sacrifice  we  bring  be  not  the 
sacrifice  of  foots,  of  wicked  men,  for  they  are  fools,  and  their 
sacrifice  is  an  abomination  to  the  Lord;  (Prov.15.8.)  that  we 
bring  not  the  torn,  and  the  lainc,  and  the  sick,  for  sacrifice;  for 
we  are  plainly  told  that  it  will  not  be  accepted,  and  therefore  it  is 
folly  to  bring  it;  that  we  rest  not  in  the  sign  and  ceremony,  and 
the  outside  of  the  performance,  without  regarding  the  sense  and 
meaning  of  it,  for  that  is  the  sacrifice  of  fools;  boddy  exercise,  ii 
that  be  all,  is  a  jest;  none  but  fools  will  think  thus  to  please  him 
who  is  a  Spirit,  and  requires  the  heart;  and  they  will  see  their 
folly  when  they  find  what  a  great  deal  of  pains  they  have  taken  to 
no  purpose  for  want  of  sincerity.  They  are  fools,  for  ihcy  consider 
not  that  they  do  evil;  they  think  they  are  doing  God  and  them- 
selves good  service,  when  really  they  are  putting  a  great  affront 
upon  God,  and  a  great  cheat  upon  their  own  souls,  by  their 
hypocritical  devotions.  Men  may  be  doing  evil,  even  then  when 
they  profess  to  be  doing  good,  and  even  then  when  they  do  not 
know  it,  when  they  do  not  consider  it.  They  know  not  bvt  to  do 
evil,  so  some  read  it.  Wicked  minds  cannot  choose  but  sin,  even 
in  the  acts  of  devotion.  Or,  They  consider  not  that  they  do  evil; 
they  act  at  a  venture,  right  or  wrong,  pleasing  to  God  or  not,  it 
is  all  one  to  them. 

3.  That  we  may  not  bring  the  sacrifice  of  fools,  we  must  come 
to  God's  house  will,  hearts  disposed  to  know  and  do  our  duty. 
We  must  be  ready  to  hear,  ( 1 .)  We  must  diligently  attend  to  the 
word  of  God  read  and  preached;  " He  swift  to  hear  tlie  ex])osi- 
tion  which  the  priests  give  of  the  sacrifices,  declaring  the  intent 
anfi  meaning  of  them,  and  do  not  think  it  enough  to  gaze  upon 
what  they  do,  for  it  must  be  a  reasonable  service,  otherwise  it  is 
the  sacrifice  of  fools."  (2.)  We  must  resolve  to  comply  with  the 
will  of  God  as  it  is  made  known  to  us;  hearing  is  often  put  for 
obeying,  and  that  is  it  that  is  better  than  sacrifice,  1  Sam.  15.22. 
Isa.  1.15, 16.  We  then  come  in  a  right  frame  to  holy  duties,  when 
we  come  with  tlds  upon  our  heart,  Speak,  Lord,  for  thy  servant 
hears.  Let  the  word  of  the  Lord  come,  (said  a  good  man,)  and  if 
I  had  000  necks  I  would  bow  them  all  to  the  authority  of  it. 

4.  We  must  be  very  cautious  and  considerate  in  all  our  ap|)ro3ches 
and  addresses  to  God;  (?.'.2.)  Be  not  rash  with  thy  mouth,  in 
making  either  prayers,  or  protestations,  or  promises ;  let  not  thine 
heart  be  hasty  to  utter  any  thing  before  God.  Note,  (  1  •)  ^^  ''^" 
we  are  in  the  house  of  God,  in  solemn  assemblies  for  rt  ligioiis 
worship,  we  are  in  a  special  manner  before  God,  and  in  his 
presence;  there  where  he  has  promised  to  meet  his  people,  where 
his  eye  is  upon  us,  and  ours'  ought  to  be  unto  him.  ( 2.)  We  have 
something  to  say,  something  to  utter  before  God,  when  we  draw 
nigh  to  him  in  lioly  duties;  he  is  one  with  whom  tee  have  to  do, 
with  whom  we  have  business  of  vast  importance.  If  we  come 
without  an  errand,  we  shall  go  away  without  any  advantage. 
(3.)  What  we  utter  before  God  must  come  from  the  heart,  and 
therefore  we  must  not  be  rash  tvilh  our  mouth,  never  let  our  tongue 
out-run  our  thoughts  in  our  devotions;   the  words  of  our  mouth 


ECCLESIASTES,  \. 


The  Obliu,atioii  of  a  Vow. 


mu»t  always  be  tlic  product  of  the  meditation  of  our  hearts. 
'lliouolits  are  words  to  God,  and  words  are  hut  wind,  if  tliey  be 
J.of  copied  from  lie  llioii'j;lit»;.  f.ip-labuiir,  though  ever  so  well 
,ri  boil  red,  if  lliat  lie  ail,  is  but  lost  labour  in  rrlifrion,  Mattli.  lo.  8,9. 
(I.)  It  is  not  enoiiicli  tbat  what  we  say  comes  from  the  heart,  but 
It  must  come  from  a  composed  heart,  and  not  from  a  sudden  heal 
or  passion.  As  the  mouth  must  not  be  rash,  so  the  heart  ninsl 
not  be  hasty;  we  must  not  onlv  think,  but  think  twice,  before  we 
speak,  wlieu  we  are  to  spe:ik  either  from  God  in  preachins^,  or  to 
God  in  praver,  and  not  utter  anv  thing  indecent  and  undigested, 
iCor.  14. 15. 

5.  We  must  be  sparine:  of  our  icords  in  the  presence  of  God,  we 
must  be  reverent  and  deliberate;  not  talk  to  God  as  boKllv  and 
carelessly  as  we  do  to  one  another,  not  speak  what  comes  upper- 
most, not  repeat  things  over  and  over,  as  we  do  to  one  another, 
that  what  we  say  mav  be  understood  and  rrniendjered,  and  may 
make  iiii))iession  ;  no,  when  we  speak  to  God,  we  must  consider, 

(I.)  That  between  him  and  us  there  is  an  infinite  distance  ;  God 
it  in  heaven,  where  he  reigns  in  glory  over  us  and  ail  the  children 
of  men,  where  he  is  attended  with  an  inuumerable  company  of 
{:olv  angels,  and  is  far  exalted  ahnve  al!  our  blessing  and  praise. 
JVe  are  on  earth,  the  footstool  of  bis  throne;  we  are  mean  and  vile, 
unlike  God,  and  utterly  unworthy  to  receive  any  favour  from  him, 
or  to  have  any  comnninion  with  him;  therefore  we  must  be  very 
grave,  humble,  and  serious,  and  be  reverent  in  speaking  to  liim, 
as  we  are  when  we  speak  to  a  great  man  that  is  much  our  superior; 
and,  in  token  of  this,  let  our  nords  be  feir,  that  they  may  be 
ivell-chosen ,  Job, 9. 14.  This  does  not  condemn  all  long  prayers; 
Were  they  not  good,  the  Pharisees  had  not  used  them  for  a  pi-eteuce; 
Christ  prayed  all  night;  and  we  are  bid  to  continue  in  prayer; 
but  it  condemns  careless,  heartless,  praying,  vain  repetitions, 
(Mattb.G.  7.)  repeating  Paler-nosters  by  tale.  Let  us  speaK  iu 
God,  and  of  him,  in  his  own  words,  words  which  the  scripture 
teaches;  and  let  our  words,  words  of  our  own  invention,  be  few, 
lest,  not  speaking  bv  rule,  we  speak  amiss. 

(2.)  That  the  multiplying  of  words  in  our  devotions  will  make 
tliem  the  sacrifices  of  fools,  v.  3.  As  confused  dreams,  frightful 
and  perplexed,  and  such  as  disturb  the  sleep,  are  an  evidence  of  a 
hurry  of  business  which  fills  our  head  ;  so,  many  words,  and  hasty 
ones,  used  in  prayer,  are  an  evidence  of  folly  reisining  in  the  heart, 
ignorance  of,  and  unacquaintedness  with,  both  God  and  ourselves, 
low  thoughts  of  God,  and  careless  thoughts  of  our  own  souls.  Even 
in  common  conversation,  a  fool  is  hnnu-n  In/  the  multitude  of  words  ; 
they  that  know  least  talk  most,  (c/i.lO.  11.)  particularly  in  de- 
votion ;  there,  no  doubt,  a  pratinq  fnnl  shall  full,  (Prov.  10.8, 10.) 
shall  fall  short  of  acceptance.  Tliose  are  fools  indeed  who  think 
they  shall  be  heard,  in  prayer,  for  their  much  speaking. 

4.  When  thou  vowest  a  vow  unto  God,  defer  not 
to  pny  it;  for  he  liath  no  pleasure  in  fools:  pay 
that  which  thou  liast  vowed.  5.  Better  is  it  that 
thou  shouUle.st  not  vow,  tlian  thou  sliouldest  vow 
and  not  pny.  6.  Suffer  not  thy  luouth  to  cause  thy 
flesh  to  sin;  neither  say  thou  before  the  anijel,  that 
it  teas  an  error:  wherefore  should  God  he  anjrry 
at  thy  voice,  and  destroy  the  work  of  thine  hands? 
7.  For  in  the  multitude  of  dreams  and  many  words 
there  are  also  divers  vanities:  but  fear  thou  God. 
B.  If  thoti  seest  the  ojipression  of  the  poor,  and 
violent  perverting  of  judgment  and  justice  in  a 
province,  marvel  not  at  the  nmtter:  for  he  that  is 
liiiiher  than  the  highest  regardeth;  and  there  he 
higher  than  they. 

Four  things  we  are  exhorted  to  in  these  verses: 
1.  To  be  conscientious  in  paving  our  vows.     A  vow  is  a  bond 
»pon  the  soul,  rNunib.30.2.)  by  which  we  solemnly  oblige  our- 
»tlve»,  no!  only,  in  general,  to  do  that  which  we  are  already  bound 


to  do,  but,  in  some  particular  instances,  to  do  th;il  to  do  which  mc 
were  not  under  any  antecedent  obligation,  whether  it  respects 
honouring  God,  or  serving  the  interests  of  his  kiimdom  among 
men.  When,  under  the  sense  of  some  affliction,  (Ps.fifS.  14.)  or 
in  the  ])ursuit  of  some  mercy,  (I  Sam.  1.11.)  thou  hast  vowed  such 
a  vow  as  this  unio  God,  know  that  thou  hast  opened  tliy  inoulft 
unto  the  Lord,  and  thou  canst  not  go  back;  therefore, 

1.  Pay  it ;  perform  what  thou  hast  promised,  bring  to  God  wli^.t 
thou  hast  dedicated  and  devoted  to  him,  paij  that  irhich  thou  hast 
vowed,  pay  it  in  full,  and  heep  not  bach  am/  part  of  the  price,  pay 
it  in  kind,  do  not  alter  it,  or  change  it,  so  the  law  was,  I^v.'27. 10. 
Have  we  vowed  to  give  our  own  selves  unto  the  Lord?  let  us,  tlu'!i, 
be  as  good  as  our  word,  act  in  his  service,  to  his  glory,  and  not 
sacrilegiously  alienate  ourselves. 

2.  Defer  not  to  pag  it;  if  it  be  in  the  power  of  thine  hands  to 
pay  it  to-day,  leave  it  not  till  to-morrow;  do  not  beg  a  dag,  nor 
put  it  off  to  a  more  convenient  season.  By  delay  the  sense  of  the 
obligation  slackens  and  cools,  and  is  in  danger  of  wearing  off ;  wc 
thereby  discover  a  loathncss  and  backwardness  to  perform  our 
vow;  and.  Qui  non  est  hodic,  eras  minus  aptus  crit — He  ir ho  is 
not  inclined  to-daij,  will  he  averse  to-morrow ;  the  longer  it  is  put 
off,  the  more  difficult  it  will  be  to  bring  ourselves  to  it;  dcalh  may 
not  only  prevent  the  payment,  but  fetch  thee  to  judgment,  under 
the  guilt  of  a  broken  vow. 

Two  reasons  are  here  given  why  we  should  speedily  and  cheer- 
fully pay  our  uojos.  (1.)  Because  otherwise  we  affront  God;  we 
play  the  fool  with  him,  as  if  we  designed  to  put  a  trick  upon  him; 
and  God  has  no  pleasure  in  fools;  (more  is  implied  than  is  ex- 
pressefl ;)  the  meaning  is.  He  greatly  abhors  such  fools,  and  such 
foolish  dealings.  Has  he  need  of  fools?  No;  lie  not  deceived, 
God  is  not  mocked,  bat  will  surely  and  severely  reckon  with  those 
that  thus  play  fast  and  loose  with  him.  (2.)  Because  t)therwise 
we  wrong  ourselves,  we  lose  the  benefit  of  the  making  of  the  vote, 
nay,  we  incur  the  penalty  for  the  breach  of  it;  so  that  it  had  been 
better  a  great  deal  not  to  have  vowed,  more  safe,  and  more  to  our 
advantage,  than  to  vow  and  not  to  pay.  Not  to  have  voiced  hail 
been  but  an  omission,  but  to  vow  and  not  pay,  incurs  the  guilt  of 
treachery  and  perjury;   it  is  lying  to  God,  Acts, 5.4. 

II.  To  be  cautijius  in  making  our  vows;  this  is  necessary  in 
order  to  our  being  conscientious  in  performing  them,  v.G.  1.  We 
must  take  heed  that  we  never  vow  any  thing  that  is  sinful,  or  may 
be  an  occasion  of  sin,  for  such  a  vow  is  ill-made,  and  must  be 
broken.  Suffer  not  thy  mouth,  by  such  a  vow,  to  cause  thy  flesh 
to  sin,  as  Herod's  rash  promise  caused  him  to  cut  off  the  head  of 
John  the  Baptist.  2.  We  must  not  vow  that  which,  through  the 
frailty  of  the  flesh,  we  have  reason  to  fear  we  shall  not  be  able  to 
perform  ;  as  those  that  vow  a  single  life,  and  yet  know  not  how  to 
keep  their  (JOiu.  Hereby,  (1.)  They  shame  themselves;  for  they 
are  forced  to  say  before  the  angel.  It  icas  an  error;  that  either 
they  did  not  mean,  or  did  not  consider,  what  they  said  ;  and,  take 
it  which  way  you  will,  it  is  bad  enough.  "  When  thou  hast  made 
a  vote,  do  not  seek  to  evade  it,  nor  find  out  excuses  to  get  clear 
of  the  obligation  of  it ;  say  not  before  the  priest,  who  is  called 
the  angel,  or  messenger,  of  the  Lord  of  hosts,  that,  upon  second 
thoughts,  thou  hast  changed  thy  mind,  and  desirest  to  be  absolved 
from  the  obligation  of  thy  row;  but  stick  lo  it,  and  do  not  seek 
a  hole  to  creep  out  at."  Some  by  the  angel  understand  the 
guardian  angel,  which  they  suppose  to  attend  every  man,  and  to 
inspect  what  he  does.  Others  understand  it  of  Christ,  the  Angel 
of  the  covenant,  who  is  present  with  his  people  in  their  assemblies, 
who  searches  the  heart,  and  cannot  be  imposed  u|)on  ;  provoke 
him  not,  for  God's  name  is  in  him,  and  he  is  represented  as  strict 
and  jealous,  Excd.  23.20,  21.  (2.)  They  expose  themselves  to 
the  wrath  of  God,  for  he  is  angry  at  the  voice  o/ those  that  thus 
lit  unto  him  with  their  mouth,  and  flatter  him  with  their  tongue, 
and  is  displeased  at  their  dissimulation,  and  destroys  the  works  oj 
their  hands,  blasts  their  enterprises,  and  defeats  those  purposes 
which,  when  they  made  these  vows,  they  were  seeking  to  God  for 
the  success  of.  If  we  treacherously  cancel  the  words  of  our 
mouths,  and  revoke  our  vows,  God  will  justly  overthrow  our 
projects,  and  walk  contrary,  and  at  all  adventures,  with  those  that 


ECCLESIASTES,  V 

It  is  o  snare 


■llius  walk  contrary,  and  at  all  adventures,  with  him 
to  a  man,  offer  vnirs,  to  mnhe  inqiiirij. 

IK.  Tciiuej)  iipllie  fear  of  God,  v.l.  Manv,  of  old,  pretended 
to  have  known  llie  mind  of  God  hy  dreams,  and  were  so  full  of 
Ibeni,  liiat  tliev  almost  made  God's  people  forget  his  name  l>y  their 
dreams;  (Jer.  23.  io,  26.)  and  many,  now,  perplex  themselves 
^vilh  their  frightful  or  odd  dreams,  or  with  oilier  people's  dreams, 
as  if  they  foreboded  this  or  the  other  dis;ister ;  those  that  heed 
dreams  shall  have  a  multitude  of  them  to  fill  their  heads  with ; 
but  in  them  all  </it'rc  are  divers  vanities,  as  there  are  in  many 
words,  and  the  more,  if  we  regard  them.  "They  are  but  like 
tlic  idle  impertinent  chat  of  children  and  fools,  and  therefore 
ne\er  heed  them,  forget  them,  instead  of  repeatinc  them,  lay  no 
stress  upon  them,  draw  no  disquieting  conclusions  from  them,  but 
fenr  iknii  God,  have  an  eye  to  his  sovereign  dominion,  set  him 
before  thee,  keep  thyself  in  his  love,  and  be  afraid  of  offending 
him,  and  then  thou  wilt  not  disturb  thyself  with  foolish  dreams." 
The  way  not  to  be  dismayed  at  the  signs  of  heaven,  nor  afraid 
of  the  idols  of  the  heathen,  is,  to  fear  God  as  King  of  nations, 
jer.10.2,5,7. 

IV.  With  that  to  keep  down  the  fear  of  man,  v. 8.  "  Set  God 
before  thee,  and  then,  if  thou  secsf  the  oppression  of  the  poor, 
thou  wilt  not  marvel  at  the  matter,  nor  find  fault  with  Divine 
Providence,  nor  think  the  worse  of  the  institution  of  magistracy, 
when  thou  seest  the  ends  of  it  thus  perverted,  nor  of  religion,  when 
thou  seest  it  will  not  secure  men  from  suffering  wrong.  Observe 
here, 

1.  A  melancholy  sight  on  earth,  and  such  as  cannot  but  troidjie 
every  good  man  that  has  a  sense  of  justice  and  a  concern  for 
mankind,  to  see  the  oppression  of  the  poor,  because  they  are  poor, 
and  cannot  riaht  themselves,  and  t]\e  violent  perverting  of  judg- 
ment and  justice  in  a  province,  oppression  under  colour  of  law, 
and  backed  with  power.  The  kingdom  in  general  may  have  a  good 
government,  and  vet  it  may  so  hap|)en  that  a  particular  province 
niav  be  cimunilled  to  a  bad  man,  by  whose  mal-administration 
justice  niav  be  perverted;  so  hard  il  is  for  the  wisest  of  kings,  in 
givins  preferments,  to  be  sure  of  their  men;  they  can  but  redress 
the  grievance  when  it  ap|iears. 

2.  A  comfortable  sight  in  heaven.  When  things  look  thus 
dismal,  we  may  satisfy  ourselves  with  this, 

(1.)  That,  though  oppressors  be  high,  God  is  above  them,  and 
in  that  very  thing  wherein  thei/  deal  proiidh/,  Exod.18.  11.  God 
is  higher  than  the  highest  of  creatures,  than  the  hiohest  of  princes, 
than  the  king  that  is  higher  than  Ar/ag,  (iJumb.24. 7.)  than  the 
highest  angels,  She  thrones  and  dominions  oi  the  upper  world ; 
God  ii  the  Most  High  over  all  the  earth,  and  his  glory  is  above 
the  heavens;  before  him,  jirinces  are  worms,  the  brightest  but 
glow-worms. 

(2.)  That,  though  oppressors  be  secure,  God  has  his  eye  upon 
Ihem,  takes  notice  of,  and  will  reckon  for,  all  their  violent  per- 
verting of  judgment ;  he  regards,  not  only  sees  it,  but  observes  it, 
and  keeps  it  on  recor<l,  to  be  called  over  again ;  his  egcs  arc  vpon 
their  uai/s.     See  Job,  24.2:3. 

(3.)  That  there  is  a  world  of  angels,  for  there  are  higher  than 
they,  who  arc  employed  bv  the  divine  justice  for  protecting  the 
injured,  and  punishing  the  injurious.  Sennacherib  bore  himself 
high  upon  his  potent  armv,  but  one  angel  proved  too  hard  for  him 
and  all  his  forces.  Some,  by  those  that  are  higlier  than  they, 
understand  the  great  council  of  the  nation,  the  presidents  to  whom 
the  princes  of  the  provinces  are  accountable,  (Dan. 6. 2.)  the  senate 
that  receive  complaints  acainst  tlie  proconsuls,  the  courts  above, 
to  which  appeals  are  made  from  the  inferior  courts,  which  are 
necessary  to  the  good  srovernment  of  a  kingdom.  Let  it  be  a  check 
to  oppressors,  that  perha))s  their  superiors  on  earth  may  call  them 
to  an  account;   however,  God,  the  Supreme  in  heaven,  will. 

9.  Moreover  the  profit  of  the  earth  is  for  all; 
*.he  king  liimself  is  served  by  the  field.  10.  He 
lliat  lovetli  silver  sltall  not  be  satisfied  with  silver; 


Remarks  on  Oppression, 

is  also  vanity.  11.  When  goods  increase,  they  are 
increased  that  eat  them:  and  what  good  is  there 
to  the  owners  thereof,  saving  the  beliolding  of  t Item 
with  their  eyes?  12.  The  sleep  of  a  labouring 
man  «5  sweet,  whether  he  eat  hltle  or  much:  but 
the  abundance  oi  the  rich  will  not  suffer  him  to 
sleep.  13.  There  is  a  sore  evil  tcldch  I  have  seen 
under  the  sun,  namely,  riches  kept  for  the  owners 
thereof  to  theiir  hurt.  14.  But  those  riches  perish 
by  evil  travail:  and  he  begetteth  a  sou,  and  there 
is  nothing  in  his  liand.  15.  As  he  came  forth  of 
his  mother's  womb,  naked  shall  he  return  to  go 
as  he  came,  and  shall  take  nothing  of  his  labour, 
wliich  he  may  carry  away  in  his  hand.  IG.  And 
this  also  is  a  sore  evil,  that  in  all  points  as  he  came, 
so  shall  he  go:  and  what  profit  hath  he  that  hath 
laboured  for  the  wind?  17.  All  his  days  also  he 
eatelh  in  darkness,  and  he  hath  much  sorrow  and 
wrath  with  his  sickness. 

Solomon  had  shewed  the  vanity  of  pleasure,  gaiety,  and  fine 
works,  of  honour,  power,  and  royal  dignity;  and  there  is  many 
a  covetous  worldling  that  will  agree  with  him,  and  speak  as  slightly 
as  he  does  of  these  things;  but  money,  lie  thinks,  is  a  substantial 
tiling,  and,  if  he  can  but  have  enough  of  that,  he  is  happy ;  that  is 
the  mistake  which  Solomon  attacks,  and  attempts  to  rectifv,  in 
these  verses;  he  shews  that  there  is  as  much  vanity  in  great  riches, 
and  the  lust  of  the  eye  about  them,  as  there  is  in  the  lusts  of  the 
flesh,  and  the  pride  of  life;  and  a  man  can  make  himself  no  more 
happy  bv  hoarding  an  estate  than  by  spending  it. 

I.  He  grants  that  the  products  of  the  earth,  for  the  support  and 
comfort  of  human  life,  are  valuable  things;  (r.  9.)  The  profit  oj 
the  earth  is  for  all;  man's  bodv,  being  made  of  the  earth,  thence 
has  its  maintenance;  (Job, 28. 5.)  and  that  it  has  so,  and  that  a 
barren  land  is  not  made  his  dwelling,  (as  he  has  deserved  for  being 
rebellious,  Ps.68.6.)  is  an  instance  of  God's  great  bounty  to  him. 
There  is  profit  to  be  got  out  of  the  eartli,  and  it  is/or  all,  all  need 
it,  it  is  appointed  for  all,  there  is  enough  for  all ;  it  is  not  only  for 
all  men,  h\X  for  all  the  inferior  creatures;  the  same  ground  brings 
grass  for  the  cattle  that  brings  herbs  for  the  service  of  meu.  Israel 
had  bread  from  heaven,  angels'  food,  but  (which  is  a  humbling 
consideration)  the  earth  is  our  storehouse,  and  the  beasts  fellow- 
conjmoners  with  us.  7V(e  king  himself  is  sei-ved  of  the  field,  and 
would  be  ill-served,  would  be  quite  starved,  without  its  products. 
This  jnits  a  great  honour  upon  the  husbandman's  calling,  that  it  is 
the  most  necessary  of  all  otlier  to  the  support  of  man's  life;  the 
many  have  the  benefit  of  it,  the  mighty  cannot  live  without  it;  it 
\s  for  all,  it  is  for  the  hing  himself.  Those  that  have  an  abundance 
of  the  fruits  of  the  earth,  must  remember  they  are  for  all,  and 
therefore  must  look  upon  themselves  but  as  stewards  of  their 
abundance,  out  of  which  they  must  give  to  those  that  neerl ;  dainty 
meats  and  soft  clothing  are  only  for  some,  but  ihe  fruit  of  the  earth 
is  for  all.  And  even  those  that  suck  the  abundance  of  the  seas, 
(Deut.  33.19.)  cannot  be  without  the  fruit  of  the  earth,  while  those 
that  have  a  competency  of  ihe  fruit  of  the  earth  may  despise  the 
abundance  of  the  seas. 

II.  He  maintains  that  the  riches  that  are  more  than  these, 
that  are  for  hoarding,  not  for  use,  are  vain  things,  and  will  nov 
make  a  man  easy  or  happy.  That  which  our  Saviour  has  said, 
(Luke,  12. 15.)  that  a  man's  life  consists  not  irt  the  abundance  of 
Ihe  things  which  he  possesses,  is  what  Solomon  here  undertakes  lc> 
prove  by  divers  arguments. 

1.  The  more  men  have,  the  more  they  would  have,  r.  10.  A 
man  may  have  but  a  little  silver,  and  be  satisfied  with  it,  may  know 
when  he  has  enough,  and  covet  no  more.    Godliness,  tcith  content' 


Uor  he  that  loveth  abundance  with    increase:    ihisj  ment,  is  great  gatn.'    I  have  enough,  says  Jacob;   I  have  all,  ant. 


ECCLESIASTES,  V. 


The  Vamly  of  Riches. 


mbound,  savs  Sl.Paui:  Inil,  (1.)  He  lltal  loves  silver,  and  sets  Iiis 
heart  uiioii  it,  "ill  never  lliiuk  lie  li;is  onotin|i,  liiit  enlarges  his 
desire  as  hell,  (I[iil>.2.  0.)  liiifs  house  to  house  and  field  to  field, 
(Isa.5.1!.)  and,  like  the  daiiijhters  of  the  horxe-leeek,  still  eries. 
Give,  (lire.  Niiliiial  ilcsiics  :nv  at  i-cstwiicii  that  vvliicli  is  disirccl 
is  obtained,  l)iit  c<irnij)t  dcsiivs  ai-e  iiisalialile ;  nature  is  coiileiil 
with  little,  grace  with  less,  hut  Inst  with  nothine;.  (2.)  He  that 
has  silver  in  abundance,  and  has  it  iiiercasinij  ever  so  fast  njion 
him,  yet  does  not  find  that  it  yields  anv  solid  satisfaction  to  his 
Foul;  there  are  hodily  desin^s  which  silver  itself  will  notsatisfv: 
if  a  man  he  hniis;ry,  ingots  of  silver  will  do  no  rnoie  to  satisfy  his 
hnngiTlhan  clods  of  clay;  much  less  will  worhlly  ahundance  satisfy 
spiritual  desires;  he  that  has  ever  so  much  silver,  covets  more,  not 
only  of  that,  hut  of  somelhinii  else,  something  of  another  nature. 
Tliev  that  make  themselves  drudges  to  the  world  are  spending 
Iheir  Inhour  for  that  ichieh  satisfies  not,  (Isa.55.2.)  whicli  fills 
the  belly,  hut  will  never  fill  the  soul,  Ezek.7. 1!). 

2.  The  more  men  have,  the  more  occasion  they  have  for  it,  and 
the  more  thev  have  to  do  with  it,  so  that  it  is  as  hroad  as  hmg; 
xchen  goods  increase,  they  are  increased  that  eat  them,  v.\l.  The 
more  meat,  the  more  mouths.  Does  the  estate  tiirive?  And  does 
not  the  family,  at  the  same  time,  grow  more  numerous,  and  the 
children  grow  up  to  need  more?  The  more  men  have,  the  better 
house  they  must  keep,  the  more  servants  they  must  employ,  the 
more  guests  they  must  enlertahi,  the  more  they  must  give  to  the 
poor,  and  the  more  they  will  have  hanging  on  them,  for  where 
the  carcase  is,  the  eagles  icill  be.  What  we  have,  more  than  food 
and  raiment,  we  have  for  others;  and  then  uhat  good  is  there  to 
the  oicners  themselves,  but  the  pleasure  of  beholding  them  with 
their  ei/es?  And  a  poor  pleasure  it  is:  an  empty  speculation  is  all 
the  difference  between  the  owners  and  the  sharers;  the  owner 
Bees  that  as  his  own,  which  those  about  him  enjoy  as  much  of  tiie 
real  benefit  of  as  he;  only  he  has  the  satisfaction  of  doing  good 
to  others,  which  indeed  is  a  satisfaction  to  one  who  believes  what 
Christ  said,  that  it  is  more  blessed  to  give  than  to  receive:  but  to 
a  covetous  man,  who  thinks  all  lost  that  goes  beside  himself,  it 
is  a  constant  vexation  to  see  others  eat  of  his  increase. 

S.  The  more  men  have,  the  more  care  they  have  about  it,  which 
perplexes  them,  and  disturbs  their  repose;  (('.12.)  refreshing 
sleep  is  as  much  the  su)i])ort  and  comfort  of  this  life  as  food  is. 
Now,  (1.)  Tho=e  commonly  sleep  best  that  work  hard,  and  have 
i)Ut  what  thev  work  for;  The  sleep  of  the  labouring  man  is  sweet, 
notonU  because  he  has  tired  himself  with  his  labour,  which  makes 
bis  sleep  llie  more  welcome  to  him,  and  makes  him  sleep  soundly, 
but  because  he  has  little  to  fill  his  head  with  care  about,  and  so 
break  his  sleeji.  His  sleep  is  sweet,  though  he  eat  but  little,  and 
have  liut  little  to  eat,  for  his  weariness  rocks  him  asleep;  and, 
though  he  eat  much,  yet  he  can  slee])  well,  for  his  labour  gels 
him  a  good  digestion.  The  sleep  of  the  diligent  Christian,  and  his 
long  sleep,  is  sweet,  for,  having  spent  himself  and  his  time  ni 
the  service  of  God,  he  can  cheerfully  return  to  God,  and  repose 
in  him  as  his  Rest.  (2.)  Those  that  have  every  thing  else  often 
fail  to  secure  a  good  night's  sleep;  either  their  eyes  are  held 
wakins,  or  their  sleeps  are  unquiet,  and  do  not  refresh  them;  and 
it  is  their  ahnndauce  that  breaks  their  sleep,  and  disturbs  it;  botli 
the  abundance  of  their  care,  (as  that  rich  man's,  who,  when  his 
ground  brought  forth  plentifully,  thought  within  himself,  What 
shall  I  do?  Luke,  12.17.)  and  the  abundance  of  what  they  eat 
and  drink,  which  overcharges  the  heart,  makes  them  sick,  and  so 
liinders  their  lepose.  Ahasnerus,  after  a  banquet  of  wine,  could 
not  sleep;  and  perhaps  consciousness  of  guilt,  both  in  getting  and 
nsinsr  what  they  have,  breaks  their  sleep  as  m\ich  as  any  thing; 
liut  God  gives  his  beloved  sleep.     • 

4.  The  more  men  have,  the  more  danger  they  are  in,  both  of 
doing  mischief,  and  of  having  mischief  done  them;  (k.  13.)  There 
is  an  eril,  a  sore  evil,  which  Solomon  himself  had  seen  wider  the 
sun,  in  this  lower  world,  this  theatre  of  sin  and  woe — riches  kept 
for  the  ouners  thereof,  (who  have  been  industrious  to  hoard  them 
and  keep  them  safe,)  to  their  hurt,  they  ha<l  belter  have  been 
xvithout  ihem.  (1.)  Their  riches  do  them  hurt,  make  them  proud, 
secure,  and  in  love  with  the  world,  draw  away  their  hearts  from 
.-  VOL.  11.  13'J 


God  and  duty,  and  make  it  very  difficult  for  them  to  enter  into  the 
kingdom  of  heaven,  nay,  help  to  shut  them  out  of  it.  (2.)  They 
do  hurt  with  their  riches,  which  not  only  put  them  into  a  capacity 
of  gratifying  their  own  lusts,  an<l  living  luxuriously,  but  give  Iheni 
an  opportunity  of  oppressing  others,  and  dealing  hardly  with  them. 
(:l.)  Often  they  sustain  hurt  tig  their  riches;  they  would  not  be 
envied,  would  not  be  robbed,  if  they  were  not  rich.  It  is  the  fat 
beast  that  is  le<J  first  to  the  slaughter.  A  very  rich  man  (as  one 
observes)  has  sometimes  been  excepted  out  of  a  geneva!  pardon, 
boll)  as  to  life  and  estate,  merely  on  account  of  his  vast  and 
overgrown  estate;  so  riches  often  take  aicuy  the  life  of  the  owners 
thereof,    Trov.  I.ID. 

5.  The  more  men  have,  the  more  they  have  to  lose,  and  perhaps 
they  may  lose  it  all,  n.  11.  Those  ridies  that  have  been  laid  up 
with  a  great  deal  of  pains,  and  kept  with  a  great  deal  of  care, 
perish  by  evil  travail,  by  the  very  pains  and  care  which  they  take 
to  secure  and  increase  tlieni;  many  a  one  has  ruined  his  estate  by 
being  over-solicitous  to  advance  it,  and  make  it  more,  and  has 
lost  all  by  catching  at  all.  Riches  are  jxrishing  things,  and  all 
our  care  alxml  them  cannot  make  Iheni  otherwise;  they  viake 
thewsclves  wings,  and  fly  away.  lie  that  thought  he  should  have 
made  his  son  a  gentleman  leaves  him  a  beggar;  he  begets  a  son, 
and  brings  him  up  in  the  prospect  of  an  estate,  but,  when  he  dies, 
leaves  it  under  a  charge  of  debt  as  nmeh  as  it  is  worth,  so  that 
there  is  nothing  in  his  hand.  This  is  a  common  case;  estates 
that  made  a  great  shew  do  not  prove  what  they  seemed,  but  cheat 
the  heir. 

G.  How  much  soever  men  have  when  they  die,  thev  must  leave 
it  all  behind  them;  (v.  15,  IG.)  As  he  came  forth  of  his  mother's 
icomb  naked,  so  shall  he  retrirn ;  only  as  his  friends,  when  he 
came  naked  into  the  world,  in  ])ity  to  him,  helped  him  with 
swaddling-clotlies,  so,  when  he  goes  out,  they  help  him  with 
grave-clothes,  and  that  is  all:  see  Job,!. 21.  Ps.'19.17.  This  is 
urged  as  a  reason  why  we  should  be  content  with  such  things  as 
we  have,  1  Tim. 6. 7.  In  respect  of  the  body,  we  must  go  as  we 
came,  the  dust  shall  return  to  the  earth  as  it  was;  but  sad  is  our 
case  if  the  soul  return  as  it  came,  for  we  were  born  in  sin,  and,  if 
we  die  in  sin  unsanctified,  we  had  better  never  been  born;  and 
that  seems  to  be  the  case  of  the  worldling  here  spoken  of,  for  he 
is  said  to  return  in  all  points  as  he  came,  as  sinful,  as  miserable, 
and  much  more  so.  This  is  a  sore  eril;  he  thinks  it  so,  whose 
heart  is  glued  to  the  world,  that  he  shall  take  nothing  of  his  labour 
which  he  may  carry  away  in  his  hand ;  his  riches  will  not  go 
with  him  into  another  world,  nor  stand  him  in  any  stead  there. 
If  we  labour  in  religion,  the  grace  and  comfort  we  get  by  that 
labour  we  may  carry  away  in  our  hearts,  and  shall  be  the  better 
for  it  to  eternity;  that  is  meal  that  endures:  but,  if  we  labour 
only  for  the  world,  to  fill  our  hands  with  that,  we  cannot  take 
that  away  with  us;  we  are  born  with  our  hands  griping,  hut  die 
with  them  extended,  letting  go  what  we  held  fast.  So  that,  upon 
the  whole  matter,  he  may  well  ask,  What  profit  has  he  that  has 
laboured  for  the  wind? 

Is'ote,  Those  that  labour  for  the  world  labour  for  the  wind  ;  for 
that  which  has  more  sound  than  substance,  which  is  uncertain,  and 
always  shifting  its  point,  unsatisfying,  and  often  hurtful,  which 
we  cannot  hold  fast,  and  which,  if  we  take  up  with  it  as  our 
portion,  will  no  more  feed  us  than  the  jc/nrf,  Hos.  12.1.  Men 
will  see  that  they  have  laboured  for  the  wind,  when,  at  death, 
they  find  the  profit  of  their  labour  is  all  gone,  gone,  like  the  wind, 
they  know  not  whither. 

7.  Those  that  have  much,  if  they  set  their  hearts  upon  it,  have 
not  only  uncomfortable  deaths,  but  uncomfortable  lives  too,  r.  17. 
This  covetous  worldling,  that  is  so  bent  upon  raising  an  estate,  all 
his  days  he  eats  in  darhiess  and  much  sorrow,  and  it  is  his  sickness 
and  wrath;  he  has  not  only  no  pleasure  of  his  estate,  nor  any 
en  joy  ment  of  it  himself,  for  he  eats  the  bread  of  sorrow,  (Ps.  127.  2.) 
but  a  great  deal  of  vexation  to  see  others  eat  of  it.  His  necessary 
expenses  make  him  sick,  make  him  fret,  and  beseems  as  if  he  were 
angry  that  himself  and  those  about  him  cannot  live  without  meat. 
As  we  read  the  last  clause,  it  intimates  how  ill  this  covetous 
worldling  can   bear  the  common  and   unavoidable  calamities  ci 


ECCLESIASTES,  V,  VI. 


Grateful  Enjoyir.enl. 


l/uman  life;  ^hen  he  is  in  healfli,  he  rafs  in  darkness,  always 
rfull  with  care  and  Sear  about  what  he  has;  but,  if  he  be  sick,  he 
has  vuich  sorrcno  and  vratli  irilh  his  sickness;  he  is  vexed  that 
his  sickness  takes  him  off  froiii  his  business,  and  iiinders  him  in  his 
pursuits  of  the  world  ;  vexed  liiut  all  his  vseallh  will  not  give  bini 
iny  ease  or  relief;  bat  especially  terrified  with  the  apprehensions 
«f  death,  (ii  hich  his  diseases  are  the  harbinsjers  of,)  of  leaving  this 
world,  and  the  things  of  it,  behind  him,  which  he  basset  his  affec- 
tions upon,  and  removing  to  a  world  he  has  made  no  preparation 
for.  He  has  not  anv  sorrow  after  a  r/odlif  sort,  does  not  sorruiv  to 
repentance,  but  he  has  sorrow  nndwrath,  is  angry  at  the  providence 
of  God,  angry  at  his  sickness,  angry  at  all  about  him,  fretful  and 
peevish,  which  doubles  his  affliction,  which  a  good  man  lessens 
;(nd  lightens  by  patience  and  joy  in  his  sickness. 

18.  Behold  that  which  I  have  seen:  it  /«  2,ood 
and  comely  for  one  to  eat  and  to  dfink,  and  to 
enjoy  the  good  of  all  his  labour  that  he  laketh 
under  the  sun  all  the  days  of  his  life,  which  God 
givetli  him:  for  it  is  his  portfoii.  19.  Every  man 
also  to  whom  God  hath  given  riches  and  wealth, 
and  hath  given  hi)n  power  to  eat  thereof,  and  to 
take  his  portion,  and  to  rejoice  in  his  labour;  this 
is  the  gift  of  God.  20.  For  he  shall  not  much 
remember  the  days  of  his  life ;  l)ecause  God 
answerelh  Jiini  m  the  joy  of  !iis  iieart. 

Solomon,  from  Ihe  v;inily  of  liclics  hoarded  up,  hi  le  infers,  that 
the  best  course  we  can  take,  is,  to  use  ivcll  what  we  have,  to  serve 
God  with  it,  to  do  good  willi  il,  and  fake  the  coinfort  of  it  to  our- 
selves and  our  families;  Ibis  he  had  p'tssed  before,  tA.2.24. — 
3.22.     Obscnc, 

1.  What  il  is  that  is  here  rcconinieiided  tons;  not  to  indulge 
the  appetites  of  the  flesh,  or  to  fake  uj)  with  |)resent  )>leasurcs  or 
profits  for  our  portion,  but  sobeiiv  and  UToderatelv  to  make  use  of 
what  Providence  has  allotted  for  our  comfortable  jiassage  through 
this  world.  We  must  not  starve  ourselves,  either  through  covetous- 
ness,  because  we  cannot  afford  ourselves  food  convenient,  or  through 
eagerness  in  our  worldly  pursuits,  or  through  excessive  care  and 
grief,  but  eat  and  drink  what  is  fit  for  us,  to  keep  our  bodies  in 
good  plight  for  the  serving  of  our  souls  in  God's  service.  We 
must  not  kill  ourselves  wi!h  lahovr,  and  then  leave  others  to  enjoy 
the  good  of  it,  but  take  the  comfort  of  that  which  our  haiuls  have 
laboured  for,  and  that  not  now  and  then,  but  all  the  days  of  ovr 
hfe  which  God  (jives  vs.  Life  is  God's  gift,  and  he  has  appointed 
us  the  number  of  Ihe  days  of  our  life:  (Job,  14.  5.)  let  us  therefore 
spend  those  days  in  seriinr/  the  Lord  our  Gad  wilh  joy  fulness  and 
gladness  of  heart.  We  must  not  do  the  business  of  our  calling  as 
a  drudgci-y,  and  make  ourselves  slaves  to  if,  but  we  must  rrjnice 
in  our  labour,  not  grasp  at  more  business  than  we  c.iu  go  thrnu!;h 
without  perplexity  and  disquiet,  but  lake  a  ]ileasure  in  Ihe  caFlina 
wherein  God  has  put  us,  and  go  on  in  the  business  of  it  with 
cheerfulness;  this  is  to  rejoice  in  niir  labour,  whatever  it  is,  as 
Zebuhin  in  his  goiny  out,  and  Issnchar  in  his  tents. 

2.  What  is  uriied  to  recommend  it  to  sis. 

d.)  That  it  is  good  and  comely  to  do  this;  it  is  well,  and  it  looks 
•veil;  Ibry  that  cheerfully  u«e  what  God  has  given  them,  therehv 
honour  the  Ciiver,  answer  the  intention  of  the  irift,  act  ralionallv 
and  generously,  do  good  in  Ihe  world,  and  make  what  thev  have 
turn  to  Ihe  best  accouut,  .nnd  ibis  is  both  their  credit  anil  flieir 
comfort :   it  is  good  ntid  comely ;  there  is  duty  and  <lecenev  in  it. 

(2.)  That  It  is  all  Ihe  good  wo  can  have  out  of  Ihe  thinss  of  this 
world  ;  tt  IS  our  portion,  and  in  doinr,  ilius  we  take  o>n- portion,  and 
make  the  best  of  bad.  This  is  our  part  of  our  worhllv  possessions; 
God  must  have  his  part,  the  poor  f heir's,  mid  our  families  llieir's, 
but  this  IS  our's,  it  is  all  that  falls  fo  our  lot  out  of  them. 

(^ 3.)  That  a  heart  (o  do  thus  is  such  a  sift  of  God's  "race  as 
trowns  all  the  gifts  of  his  providence.  H  God  has  giveii  a  man 
nch'-g  and  uealih,  he  completes  the  favour,  and  makes  that  a 


blessing  indeed,  if,  withal,  he  gices  him  power  to  eat  thereof, 
wis<lom  and  grace  to  take  the  good  of  it,  and  to  do  good  with  it. 
If  this  is  God's  gift,  we  must  covet  it  earnestly  as  the  best  gift 
relating  to  our  enjoyments  in  this  world. 

(4.)  That  this  is  the  way  to  make  our  own  lives  easy,  and  to 
relieve  ourselves  against  the  niany  toils  and  troubles  which  our  lives 
on  earth  are  incident  to;  (t'.20.)  He  shall  not  much  remember  the 
days  of  his  life,  the  days  of  his  sorrow  and  sore  travail,  his  working 
davs,  his  weeping  days;  he  shall  either  forget  them,  or  remember 
them  as  waters  that  pass  away;  he  shall  not  much  lay  to  heart 
his  crosses,  nor  long  retain  Ihe  bitter  relish  of  them,  becavse  God 
answers  him  in  the  joy  of  liis  heart,  balances  all  the  grievances  of 
his  labourwilb  the  joy  of  it,  and  recompenses  him  for  it,  by  giving 
him  to  cat  the  labour  of  his  hands.  If  he  does  not  answer  all  his 
desires  and  expectations,  in  the  letter  of  them,  yet  he  answers 
them  with  that  which  is  more  than  equivalent,  in  the  joy  of  his 
heart.  A  cheerful  spirit  is  a  great  blessing;  it  makes  ihe  yoke  of 
our  employments  easy,  and  the  burthen  of  our  afflictions  light. 


CHAP.  VI. 

In  this  chaj>ler,  I.  The  roijal  jireneher  goes  on  furlhvr  to  sitcw  the  vaitily  o/ 
warltlti/  icentlh,  when  mi'n  ptnce  their  happiness  in  it,  and  are  eii'^er  and 
hwrdintUe  in  tttyin^  it  np.  Riches,  in  the  hands  nf  a  man  that  is  wise  and 
generous,  are  good  for  something,  but,  in  the  hands  of  a  sordid,  snealcing, 
covetous,  miser,  thcij  are  good  for  niithing.  1.  lie  lahes  an  account  of  tlie 
possessions  and  enjoyments  n-hivU  such  a  nmn  may  have.  He  has  wealth, 
(f.2.)  he  lias  children  to  inherit  it,  (v.'i.)  and  lires  long,  r.3,6.  2.  He 
descrihes  his  folly  in  not  taking  the  comfort  of  it ;  he  has  no  poa-er  to  eat  if  it, 
lets  strangers  devour  It,  is  never  filled  with  good,  and,  at  last,  has  no  buriatf 
V.  2, 3.  3.  He  condemns  it  as  an  evil,  a  common  evil,  vanity,  and  a  diseasCf 
V.I, 2.  4.  He  prcfvTS  the  condition  of  a  still-horn  child  before  the  condition  of 
such  a  one,  v.  3.  The  still-born  child's  infelicity  is  only  negative,  (i'.4,5.)  but 
that  of  the  covetous  worldling  is  positive ;  he  lives  a  great  while,  to  see  himsetj 
miserable,  v.O.  5.  He  sheirs  the  vanilij  nf  riches,  us  pertaining  only  to  the 
body,  and  giving  no  satisfaction  to  ihe  mind,  (r.  7,8.)  and  of  those  bfiuudless 
desires  tcitli  jvhicli  cotetous  people  vex  themselves,  (r.O.)  which,  if  they  l^e 
gratified  ever  so  fully,  leave  a  man  but  a  man  still,  v.  10.  //.  He  concludes 
this  discourse,  of  the  vanity  of  the  creature,  with  this  plain  inference  from  the 
whole.  That  it  is  folly  to  tliinh  of  ]7iaking  up  a  happiness  for  ourselves  in  the 
things  of  this  world,  r.  11, 12.  Our  satisfaction  must  be  in  anotlter  life,  nut 
in  this. 


'T 


HERE  is  an  evil  which  I  have  seen  under 
the  sun,  and  it  is  common  among  men: 
2.  A  man  to  whom  God  hath  given  riches,  wealtlt, 
and  honour,  so  that  he  wanteth  nothing  for  liis 
soul  of  all  that  he  desireth,  yet  God  giveth  him 
not  power  to  eat  thereof,  but  a  stranger  eateth 
it:  tiiis  is  vanily,  and  it  is  an  evil  disease.  .3.  If 
a  man  beget  an  hundred  cltilclren,  and  live  many 
years,  so  that  the  days  of  his  years  lie  many,  and 
his  son!  l)e  not  filled  witJi  good,  an<!  also  that  lie 
have  no  burial;  1  say,  that  an  nnlimely  birlh  is 
l)etter  thati  he.  4.  For  lie  cometli  in  with  vanity, 
and  departetii  in  darkiiess,  atid  his  nan^e  shall  he 
covered  with  darkness.  5.  Moreover  he  hath  not 
seen  the  sun,  nor  known  aitii  thiito-:  this  haUi 
more  rest  than  the  oilier.  0.  Yea,  lliongii  he  live 
a  thoii.sand  years  twice  told,  yet  hatli  lie  seen  no 
good:   do  not  all  go  to  one  |>la{'0.' 

Solomon  bad  shewed,  in  the  clo^e  of  the  fores;oing  chapter,  how 
good  it  is  to  make  a  coniforlable  use  of  the  gifts  of  tiods  provi- 
dence; now  here  he  shews  t!;e  evil  of  the  contrary,  having,  aud 
not  using,  gathering  to  lay  up  for  I  know  not  wb.at  contingent 
cu)ergencies  to  come,  not  fo  lav  out  on  the  nust  urgent  occasions 
present;  this  is  an  evil  which  .Solomon  himself  saw  under  Ihe  sun, 
r.  1 .  A  great  deal  of  evil  Ihere  is  under  I  lie  sun  ;  there  is  a  world 
above  the  sun,  where  Ihere  is  no  evil,  yet  Ciod  causes  his  sun  to 
shine  upon  the  evil  as  well  as  upon  the  good,  which  is  an  aggrava- 


ECCLESIASTES.  VI. 


Tne  Miseries  of  Covetousness. 


I 


lion  of  llie  evil.  God  has  lighted  up  a  candle  for  his  servants  to 
•vorlc  l)v,  but  they  hurv  their  laleiit  as  slotlifiil  and  unprofilaMo, 
and  so  waste  llie  liglil,  and  aiv  innM)rthv  of  it.  Solomon,  as  a 
ting,  inspected  the  manners  of  iiis  snhjects,  and  looii  notice  of 
Ihis  evil  as  a  prrjiKlice  to  llie  jmlilic,  who  are  damaged,  not  onlv  i)j 
nien"s  prodigalilv  on  Ihe  one  hand,  hnt  hy  their  pennriousness  on 
tlie  other;  as  it  is  with  the  blood  in  llie  natnral  bodv,  so  it  iswilh 
Ihe  wealth  of  Ihe  body  politic;  if,  instead  of  ciieulating,  it  stag- 
nates, it  will  be  of  ill  consequence.  Solomon,  as  a  ])reachcr, 
observed  the  evils  Ihat  \\ere  done,  that  he  misht  reprove  them  and 
warn  people  against  lluni.  This  evil  was,  in  his  days,  coiniiion, 
and  yet  then  there  \vn<  ure;if  plenty  of  silver  and  gold,  which,  one 
would  think,  should  have  made  ))eople  less  fond  of  riches;  the 
limes  also  weic  peaceable,  nor  was  there  any  prospect  of  trouble, 
which  to  some  is  a  temptation  to  hoard  ;  but  no  providence  will 
of  itself,  unless  tlie  grace  of  God  \vork  with  it,  cure  the  corrupt 
affection  that  is  in  Ihe  carnal  mind  to  Ihe  world  and  the  things  of 
it;  nay,  when  riches  increase,  we  are  most  apt  to  set  our  hearts 
ttpnn  tliciii.     Now  concerning  this  miser,  observe, 

1.  The  abundant  reason  he  has  to  serve  God  with  joyfulness  and 
gladness  of  heart ;  how  well  God  has  done  for  him  ; 

l.He  has  pivcH  him  riches,  wealth,  and  honour,  v.  2.  Note, 
(1.)  Riches  and  wealth  eommonlv  gain  people  honour  among  men. 
Though  it  be  but  an  imasje,  if  it  be  a  golden  image,  all  people, 
nations,  and  lan(/iiaf/es,  will  falldowii,  and  worship  it.  (2.)  Riches, 
wealth,  and  hoitovr,  are  God's  gifts,  the  gifts  of  his  providence, 
and  not  given,  as  his  rain  and  sunshine,  alike  to  all,  but  to  some, 
aild  not  to  otliers,  as  God  sees  fit.  (3.)  Yet  they  are  given  to 
many  that  do  not  make  a  good  use  of  them,  to  n)anv  to  whom 
God  does  not  give  wisdom  and  erace  to  take  the  comfort  of  lliem, 
and  serve  God  with  Ihem.  The  gifts  of  common  providence  an 
bestowed  on  many  to  "honi  are  denied  t!ie  gifts  of  special  grac 
without  which  the  gifts  of  priuiiiencr  I'fli-n  do  nn)i-e  hurt  tha 
good. 

2.  He  wants  nothing  for  his  sonl,  of  all  that  he  desirei.  Provi- 
dence has  been  so  liberal  to  him,  that  he  has  as  much  as  heart 
covld  Irish,  and  7no>e,  Vs.  73.7.  He  does  not  desire  grace  for  his 
Boul,  Ihe  belter  part;  all  he  desires,  is,  enough  to  gratify  the 
sensual  appetite,  and  that  lie  has,  his  belly  h/illed  with  these  hid 
trrosiires,  Ps.l7.  M. 

3.  Fie  is  supposed  to  have  a  numerous  family,  to  beget  a 
hundred  children,  which  are  Ihe  stay  and  strength  of  his  house, 
and  as  a  qiiirer  full  of  arrows  to  him,  which  are  the  honour  and 
credit  of  his  house,  and  in  whom  he  has  the  prospect  of  having  his 
name  built  up,  and  ha\ing  all  the  immortality  this  world  can  give 
him.  Thrxi  arc  full  of  rliildren,  (Ps.  17.14.)  while  many  of  God's 
people  are  written  childless,  and  stript  of  all. 

4.  To  <oniplete  his  lin)iiiinoss,  he  is  supposed  to  live  tamnj years, 
<n-  rall-.er  many  daifs,  for  inir  life  is  to  be  reckoned  ralher  by  days 
than  years;  the  days  of  his  i/ears  are  man;/,  and  so  healthful  is  his 
coustiliition,  and  so  slowly  does  age  creep  upon  him,  that  they  are 
likely  to  be  many  more.  Nay,  he  is  supposed  to  lire  a  thnnsand 
year's,  which  no  "man  (that  we  know  of)  ever  did  ;  nay,  a  thousand 
years  twice  told,  a  small  i>art  of  which  time,  one  would  think, 
were  enough  to  convince  men,  by  their  own  experience,  of  Ihe 
folly  bolh  of  those  that  expect  to  find  o// good  in  worldly  wealth, 
and  of  those  that  expect  to  find  any  good  in  it  but  in  using  it. 

11.  'llie  little  heart  he  has  to  use  this  which  God  gives  him,  for 
the  ends  and  purposes  for  which  it  was  given  him.  This  is  his 
fault  and  follv,  that  he  renders  not  again  according  to  the  benefit 
(lone  vnto  him,  and  serves  not  the  Lord  God,  his  Benefactor,  with 
joii fulness  and  gladness  of  heart,  in  the  abundance  of  all  things: 
in  the  day  of  jirosperity  he  is  not  joyful.  Tristis  es,  etfelix? — 
Art  thou  happy,  yet  sad^    See  liis  folly: 

1.  He  cannot  find  in  Iris  heart  to  lake  the  comfort  of  what 
le  has  himself.  He  has  meat  before  him,  he  has  wherewith  to 
niuinlain  himself  and  his  family  comfortably,  but  he  has  not  power 
to  eat  thereof;  his  sordid  niggardly  temper  will  not  suffer  him  to 
jay  it  oul,  iio  not  upon  liimself,  no  not  upon  that  which  is  most 
necessary  for  himself.  He  has  not  power  to  reason  himself  out  of 
Uiis  absurdity,    to  conquer  his  covetous  humour.      He  i«  weak 


indeed,  who  has  not  power  to  use  what  God  gives  him,  for  God 
gives  him  not  that  power,  but  withholds  it  from  him,  to  punish 
him  for  bis  oilier  abuses  of  his  wealth;  because  he  has  not  the 
will  to  serve  GotI  with  it,  God  denies  him  the  power  to  serve 
himself  with  it. 

2.  He  suffers  those  to  prey  upon  him,  that  he  is  under  no 
obligations  to;  A  stranger  cateth  it.  This  is  Ihe  common  fate  of 
misers,  they  will  not  trust  their  own  children,  perhaps;  but 
retainers  aii<l  hangeis  on,  that  have  lh<>  art  of  wheedling,  insinuate 
themselves  into  them,  and  find  Ha\s  of  devouring  what  they  have, 
or  getting  it  to  be  left  to  them  by  their  wills.  GckI  orders  it  so 
that  a  stranger  eats  it;  strangers  devour  his  strength,  Hos.7.9. 
Prov..5.  10.  This  may  be  well  called  vanity,  and  an  evil  disease. 
What  we  have  v^'C  have  in  vain,  if  we  do  not  use  it;  and  that 
temper  of  mind  is  certainly  a  most  wretched  distemper,  which 
keejis  us  from  using  it.  Our  worst  diseases  are  those  from  the 
corruption  of  our  own  hearts. 

3.  He  deprives  himself  of  the  good  that  he  might  have  had  of 
his  worldly  possessions;  not  only  forfeits  it,  but  robs  himself  of  it, 
and  throws  it  from  him;  His  soul  is  not  filled  with  good,  v.  3. 
He  is  still  unsatisfied  and  nnea.sy.  His  bands  are  filled  with 
riches,   his  barns  filled,  and   his  bags  filled,  but  his  soul  is  not 

Jilled  7vilh  good,  no,  not  with  that  good,  for  it  is  still  craving 
more.  Nay,  (i'.6.)  he  has  not  seen  good,  he  cannot  so  much  as 
please  his  eye,  for  that  io  still  looking  further,  and  looking  with 
envy  on  those  that  have  more.  He  has  not  even  the  sensible  good 
of  an  estate.  Though  he  looks  not  beyond  the  things  that  are 
seen,  vet  he  looks  not  with  any  true  pleasure  even  on  them. 

4.  //(•  has  no  burial,  none  agreeable  to  his  rank,  no  decent 
burial,  but  the  burial  of  an  ass;  either  through  the  sordidness  of 
his  temper  he  will  not  allow  himself  a  fashionable  burial,  but 
forbids  it,  or  the  strangers  that  have  eaten  bim  up  leave  him  so 
poor,  at  last,  that  he  has  not  wherewithal,  or  those  to  whom  he 
leaves  what  he  has  have  so  little  esteem  for  his  memory,  and  are 
so  greedy  of  what  they  are  to  have  from  him,  that  they  will  Dot 
be  at  the  charges  of  burying  liini  handsomely,  which  his  own 
children,  if  he  had  left  it  to  them,  would  not  have  grudged  him. 

HI.  The  preference  which  the  preacher  gives  to  an  untimely 
birlh  before  him;  An  uiitimely  birth,  a  child  that  is  carried  from 
the  womb  to  the  grave  is  better  than  he.  Better  is  the  fruit  that 
drops  from  the  tree  before  it  is  ripe,  than  that  which  is  left  to 
bang  on  till  it  is  rotten.  Job,  in  his  passion,  thinks  the  condition 
of  an  untimely  birth  better  than  his,  when  he  was  in  adversity; 
(Job,  3. 16.)  but  Solomon  here  pronounces  it  better  than  the  con- 
dition of  a  worldling  in  hi^  greatest  prosperity,  when  the  world 
smiles  ii]ion  him. 

1.  He  grants  the  condition  of  an  vntinuly  birth,  upon  many 
accounts,  to  be  very  sad;  (i'.4,5.)  He  comes  in  with  vanity,  for, 
as  to  this  world,  he  that  is  born,  and  dies  immediately,  was  born 
in  vain,  and  he  departs  in  darhness,  little  or  no  notice  is  taken  of 
him;  being  an  abortive,  he  has  no  name,  or,  if  he  had,  it  would 
soon  be  forgotten  and  buried  in  oblivion,  it  would  be  covered  with 
darkness,  as  the  body  is  with  the  earth.  Nay,  (v.  5.)  he  has  not 
seen  the  sun,  l)Ut  from  the  darkness  of  the  womb  he  is  hurried 
immediately  to  that  of  the  grave,  and,  which  is  worse  than  not 
being  know  n  to  anv,  he  has  not  known  any  thing,  and  therefore 
has  come  short  of  that  which  is  the  greatest  pleasure  and  honour 
of  man.  Those  that  live  in  wilful  ignorance,  and  know  nothing  to 
purpose,  are  no  better  than  on  untimely  birth  that  has  not  seen  the 
sun,  nor  Imou-it  any  thing. 

2.  Yet  he  prefers  it  before  that  of  a  covetous  miser;  this  un- 
tinielv  birlh  has  more  rest  than  the  other,  for  this  has  some  rest, 
but  the  other  has  none;  this  has  no  trouble  and  disquiet,  but  the 
other  is  in  perpetual  agitation,  and  has  nothing  but  trouble, 
trouble  of  his  own  making.  The  shorler  the  life  is,  the  longer  the 
rest;  and  the  fewer  the  days,  and  ihe  less  we  have  to  do  with  this 
troublesome  world,  the  less  trouble  we  know. 

Tis  better  die  a   cliild  at  four, 
Tlian  live,  and  die  so  at  fourscore. 

Tb"  reason  he  gives  why  this  has  mor'  rest,  is,  because  oW  f* 


£CCLES1ASTES,  VI. 


The  Iiisaliablent'ss  of  Desire. 


loonepluce  to  rest  til,  and  (Ins  ;s  sooner  at  liis  rest,  r.G.  He  Uiat 
lives  a  thousand  years  poes  to  llic  same  plate  wilh  llie  child  that 
does  not  live  an  hour,  ck.  3,20.  The  grave  is  the  place  we  shall 
all  meet  in.  Whatever  differences  there  may  be  in  men's  con- 
dition in  this  world,  tliey  must  all  die,  are  all  under  the  same 
sentence,  and,  to  ontward  appearance,  their  deaths  are  alike. 
The  grave  is,  to  one  as  well  as  another,  a  land  of  silence,  of 
<larkness,  of  separation  from  the  living,  and  a  sleephig-placc.  It 
/s  the  common  rendezvous  of  rich  and  poor,  honourable  and 
mean,  learned  and  unlearned;  the  short-lived  and  long-lived  meet 
in  the  grave,  only  one  rides  post  thither,  the  other  goes  by  a  slower 
conveyance;  the  dust  of  both  mingle,  and  lie  undistinguished. 

7.  All  the  labour  of  man  is  for  his  mouth,  and 
yet  tlie  appetite  is  not  filled.  8.  For  uhat  halh 
the  wise  more  tiian  the  fooP.  what  halh  the  poor, 
that  knoweth  to  walk  before  the  living?  9.  Better 
is  the  siijht  of  the  eyes  than  the  wanderinp;  of  the 
desire:  this  is  also  vanity  and  vexation  of  spirit. 
10.  That  M'hich  halh  been  is  named  already,  and 
it  is  known  that  it  is  man:  neithpr  may  he  contend 
with  him  tliat  is  mightier  than  lie. 

The  preacher  here  further  shews  the  vanity  and  Folly  of  heaping 
np  worldly  wealth,  and  expecting  happiness  in  it. 

1.  How  much  soever  we  toil  about  the  world,  and  get  Oiit  of  it, 
we  can  have  for  ourselves  no  more  thin  a  maintenance;  (i!.7.) 
All  the  lafjonr  of  man  is  for  his  Moiilh,  which  crarrs  it  of  him ; 
(Prov.  16. 26.)  ij  is  hnl  food  niul  raiment,  \\\\nl  is  more,  others 
have,  not  we;  it  is  all /or  the  month;  meats  arc  huX  forihe  hclly, 
and  the  belly  for  ineiiti,  there  is  nothing  for  the  head  and  heart, 
nothing  to  nourish  or  enr«h  the  soul.  A  lillle  will  serve  to  sustain 
us  comfortably,  and  a  great  deal  can  do  no  more . 

2. Those  that  have  ever  so  much,  are  still  craving;  let  a  man 
laboar  ever  so  much  for  his  month,  yet  the  appetite  is  not  filled. 
(1.)  Natural  desires  are  still  reluming,  still  pressing;  a  man  mav 
he  feasted  to-day,  and  yet  hungry  to-morrow.  (2.)  Worldly  sinful 
desires  are  insatiable,  eh.  5. 10.  Wealth  to  a  worldliuf  is  like  drink 
to  one  in  a  dropsy,  which  does  but  increase  the  thirst.  Some  read 
the  whole  verse  thus;  Thongh  all  a  man's  labovr  fall  ovi  to  his 
oiim  7nind,  (ori  ejus  ohvciiiat — so  as  to  conespond  v:ith  his  vieus, 
Juv.)  jijst  as  himself  would  have  it,  yet  his  desire  is  not  satisfied, 
still  he  has  a  mind  to  something  more.  (3.)  The  desires  of  the  soul 
find  nothing  in  the  wealth  of  the  world  to  give  them  any  satisfaction. 
ITtesonl  is  not  filled,  so  the  word  is.  When  God  r/ave  Israel  their 
request,  he  sent  leanness  into  their  sonls,  Ps.  10(3. 15.  He  was  a 
fool,  who,  when  his  barns  were  full,  said.  Soul,  tahe  thine  case. 

3.  A  fool  may  have  as  much  worldly  wealth,  and  may  enjoy  as 
much  of  the  pleasure  of  it,  as  a  wise  man  ;  nay,  and  perhaps  not 
be  so  sensible  of  the  vexation  of  it;  ^Yhat  has  the  tvise  more  than 
the  fool?  V.8.  Perhaps  he  has  not  so  good  an  estate,  so  good  a 
trade,  nor  snch  good  preferment,  as  the  fool  has.  Nav,  suppose 
Them  to  be  equal  in  their  possessions,  what  can  a  wise  man,  a 
scholar,  a  wit,  a  politician,  squeeze  out  of  his  estate  more  than 
needful  supplies?  But  a  half-witted  man  may  do  this.  A  fool  can 
fare  a.s  well  and  relish  it,  can  dress  as  well,  and  make  as  good  a 
figure  in  any  public  appearance,  a.s  a  wise  man  ;  so  Ihat  if  there  were 
not  pleasures  and  honour  peculiar  to  the  mimi,  which  the  wise  man 
has  more  than  the  fool,  a.s  to  this  world  lliev  would  be  upon  a  level. 

4.  Even  a  poor  man,  who  has  biisiness.'and  is  discreet,  diligent 
and  dexterous,  in  the  management  of  it,  mav  get  as  comfortablv 
through  this  world  as  he  that  is  loaded  with  an  overgrown  estate. 
Consider  tchat  the  poor  has  less  than  the  rich,  if  he^'but  hnoiis  to 
walk  before  the  liviny,  knows  how  to  conduct  himself  decently, 
ind  ao  his  duty  to  all,  how  to  get  an  honest  livelilinod  by  h'is 
labour,  how  to  spend  his  time  well,  and  improve  bis  opportunities. 
What  has  he?  Why,  he  is  better  beloved,  ami  more  respected, 
among  his  neighbours,  and  has  a  better  interest,  than  many  a  rich 
»aa  that  is  griping  and  haughty.    What  has  he  ?    Whv  he  has  as 


much  of  the  conifijrt  of  this  life,  has  focd  and  raiment,  and  w 
therenith  content,  and  so  is  as  truly  rich  as  he  that  has  abundance. 

5.  The  enjoyment  of  what  vve  have  cannot  but  be  acknow- 
ledged more  rational  than  a  greedy  grasping  at  miirc;  (k.  9.) 
Better  is  the  siyht  of  the  eyes,  making  the  best  of  that  which  is 
present,  than  the  wandering  of  the  desire,  the  uneasy  walking  of 
the  soul  after  things  at  a  distance,  and  the  affecting  of  a  variety  of 
imaghiary  satisfactions.  He  is  much  happier  that  is  aJwavs 
content,  though  he  has  ever  so  little,  than  he  that  is  always  covet- 
ing, though  he  has  ever  so  nnicli.  We  cannot  say.  Belter  is  the 
siyht  of  the  eyes  than  the  fixing  of  the  desire  upon  God,  and  the 
resting  of  the  soul  in  him;  it  is  better  to  live  by  faith  in  tilings  to 
come  than  to  live  by  sense,  which  dwells  only  upon  present  things; 
but  better  is  the  siyht  of  the  eyes  titan  the  roving  (f  the  desire  after 
the  world,  and  the  things  of  it,  than  which  nothing  more  uncertain 
nor  more  unsatisfying  at  the  best.  This  iianderiny  of  the  desire 
is  vanity  and  venation  of  spirit ;  it  is  vanity  at  the  best;  if  what 
is  desired  be  obtained,  it  proves  not  what  we  promised  ourselves 
from  it,  but  commonly  the  wanderiny  desire  is  crossed  and  dis- 
a))pointed,  and  then  it  turns  to  vexation  of  spirit. 

6.  Our  lot,  whatever  it  is,  is  that  which  is  appointed  us  by  the 
counsel  of  God,  which  cannot  be  altered,  and  it  is  tlieicfure  our 
v\is«lom  to  reconcile  ounsehes  to  it,  and  cheerfully  to  acquiesce  in 
it;  {v.  10.)  That  ivhich  has  been,  or,  as  sonic  read  it,  that  whieh 
is,  and  so  likewise  that  which  sliall  be,  is  named  already,  it  is 
already  determined  in  the  di\ine  foreknowledge,  and  all  our  care 
and  pains  cannot  make  it  otherwise  than  as  it  is  fixed ;  Jacta  est 
atea — The  die  is  cast;  it  is  therefore  folly  to  quarrel  with  thai 
which  will  be  as  it  is,  and  wisdom  to  make  a  virtue  of  necessity. 
We  shall  have  what  pleases  God,  and  let  that  please  us. 

7.  Whatever  we  attain  to  in  this  woild,  still  we  are  but  men, 
and  the  greatest  possessions  and    preferments  cannot  set  us  abo\e 

I  the  common  accidents  of  hmiiaii  life;  That  whieh  has  been,  and 
is,  that  busy  animal  that  makes  such  a  stir  and  such  a  noise  in  the 
world,  is  named  already;  he  that  made  him  gave  him  his  name, 
and  it  is  known  that  it  is  man,  that  is  his  name  by  which  he  must 
know  himself,  and  it  is  a  humbling  name.  Gen. 5. 2.  He  called 
their  name  Adam;  and  all  theirs'  have  tlie  same  character,  red 
earth.  Though  a  man  conid  make  himself  master  of  all  the  trea- 
sures of  kings  and  ])rovinces,  yet  he  is  a  man  still,  mean,  mutable, 
and  mortal,  and  may  at  any  time  be  inv<dvcd  in  the  calamities  thai 
are  common  to  men.  It  is  good  for  rich  and  great  men  to  know 
and  consider  that  they  are  but  men,  Ps.  9.20.  It  is  knotvn  that 
they  are  but  men;  let  them  put  what  face  they  v^ill  upon  it,  and, 
like  the  king  of  Tyre,  set  their  heart  as  the  heart  of  God,  yet  the 
Egyptians  are  men,  and  not  gods,  and  it  is  known  that  they  are  so. 
iJ.  How  far  soever  our  desires  wander,  and  how  closely  soever 
our  endeavours  keep  pace  with  them,  we  cannot  strive  with  the 
Divine  Providence,  but  must  submit  to  the  disposals  of  it,  whether 
vve  will  or  no.  If  it  is  man,  he  may  not  contend  ivith  him  that  is 
mightier  than  he;  it  is  presumption  to  arraign  God's  proceedings, 
and  to  charge  him  with  folly  or  iniquity;  nor  is  it  to  any  purpose 
to  complam  of  him,  for  he  is  in  one  mind,  andteho  can  turn  liim  ? 
Elihu  pacifies  Job  with  this  incontestable  principle.  That  God  ii 
greater  than  man,  (Job,  :33.  12.)  and  therefore  man  may  not 
contend  with  him,  nor  resist  his  judgments,  when  they  come  with 
commission.  A  man  cannot  with  the  greatest  riches  make  his 
part  good  against  the  arrests  of  sickness  or  death,  but  must  yield 
to  his  fate. 

11.  Seeing  there  lie  many  things  that  increase 
vanity,  what  is  man  the  better?  12.  For  mIio 
knowelh  what  is  good  for  man  in  t/iis  life,  all  the 
days  of  his  vain  life  whiclj  he  spendeth  as  a 
shadow?  For  who  can  tell  a  man  what  shall  be 
after  him  under  thesiui  ? 

Here,  1.  S(donion  lays  down  his  conclusion,  which  he  had 
undertaken  to  jirovc,  as  that  which  was  fully  conti'nied  by  fh« 
foregoingdiscourse;  Therebe  many  things  that  increefi*  xaniiy;  ihn 


r.CCLESIASTES,  VI,  VII. 


The  Value  of  a  j^ood  Name. 


iiv  of  nan  is  vnjn,  at  the  boat,  and  tliore  air  aliiiiKlniue  of 
«cci<lciils  lliat  concur  to  make  it  nioiv  so;  even  lliat  vvliich  piv- 
tcii.is  to  increase  the  wealth  and  pleasure,  does  but  increase  the 
laiiitv,  and  make  it  more  vexatious. 

2.  He  draws  some  inferences  from  it,  which  serve  fiirllier  to 
evince  the  truth  of  it. 

(I.)  That  a  man  is  never  the  nearer  to  true  liappiness  for  the 
abundance  that  he  has  in  this  world;  Whnt  is  man  thehrtlcr  for 
liis  wealth  and  pleasure,  his  honour  and  preferment?  What  iv- 
iiiains  to  man?  What  residuum  has  he,  what  overplus,  what  it-al 
advantage,  when  he  comes  to  balance  his  accounts  ?  Nolhin;;-  that 
will  do  iiini  any  ^ood,  or  turn  to  account. 

(2.)  That  we  do  not  know  what  to  wish  for,  because  that  which 
we  promise  oursches  most  satisfaction  in,  ofjeii  proves  most 
vexations  to  us;  W/io  /inoir.i  ^cllat  is  grxxl  for  a  man  in  this  life, 
whciv  every  thing'  is  vanity,  and  anv  thing;,  even  that  which  we 
most  covet,  may  prove  a  calamity  tons?  Thoughtful  people  are 
in  can-  to  do  every  thing  for  the  best,  if  thev  knew  it;  but  as  it  is 
Jin  instance  of  the  corruption  of  our  hearts,  that  we  are  apt  to 
desire  that  as  good  for  us  which  is  really  hurlfid,  as  cliildrcn 
that  cry  for  knives  to  cut  their  fingers  with;  so  is  it  an  instance 
of  the  vanity  of  this  worhl,  that  what,  according  to  all  prol)al)lc 
conjectures,  seems  to  be  for  the  best,  often  proves  othenvise; 
such  is  our  short-sightedness  concerning  the  issues  and  events  of 
things,  and  such  broken  reeds  are  ail  our  creature-confidences. 
We  know  not  how  to  advise  others  for  the  best,  nor  how  to  act 
ourselves,  because  that  which  we  apprehend  likely  to  be  for  our 
welfare  may  become  a  trap. 

(3.)  That  therefore  our  life  upon  earth  is  what  we  have  no 
reason  to  take  any  great  complacency  in,  or  to  be  confident  of 
the  continuance  of:  it  is  to  be  reckoned  by  days,  it  is  hut  a  vain 
life,  and  we  spend  it  as  a  shadow,  so  little  is  there  in  it  sulislantial, 
so  fleeting,  so  uncertain,  so  transitory,  is  it,  and  so  little  in  it  to 
be  fond  of,  or  to  be  depended  on.  If  ail  the  comforts  of  life  be 
vanity,  life  itself  can  have  no  great  reality  in  it,  to  constitute  a 
hajipiness  for  us. 

(4.)  That  our  expectations  from  this  world  are  as  uncertain 
and  deceitful  as  our  enjoyments  are.  Since  every  thing  is  vanity, 
Who  can  tell  a  man  xi-hal  shall  be  after  him  under  the  sini?  He 
can  no  more  please  himself  with  the  ho]>es  of  ichat  shall  be  after 
kim,  to  his  children  and  family,  than  with  the  relish  of  what  is 
with  him,  since  he  can  neither  foresee  himself,  nor  can  any  one 
else  foretell  to  him,  irhnt  shall  be  after  him;  nor  shall  he  have 
any  intelligence  sent  him  of  it  when  he  is  gone;  his  sons  come  to 
honour,  and  he  Inioirs  it  not;  so  that,  look  which  way  we  will, 
Vanity  of  vanity,  all  is  vanity. 

CHAP.  VII. 

Solomon  had  p^ivcn  mnnij  jivnofs  and  instances  of  the  vanity  of  this  world  and  the 
thinfis  of  it ;  noH\  iu  this  chajifcv,  I.  He  recommends  to  us  some  f^ood  mentis 
froper  to  be  used  for  the  redresfi  of  these  grievances,  and  the  arming;  of  ourselves 
against  the  mischief  we  are  in  danger  of  from  them,  that  we  may  make  the  best 
of  the  bad.  ASy  ] .  Care  of  our  reputation,  v.  1.  2.  iSeriotisness,  v.  2.  .6. 
^.Calmness  of  sjtirity  r.7..10.  A.  Prudaice  in  the  7nanafieinent  of  all  our 
affairs,  v.  11,12.  5.  Siihmission  to  the  will  of  God  in  all  events,  accommodating 
ourselves  to  every  condition,  i*.  13..15.  G.  A  conscientious  avoiding  of  alt 
dangerous  e.rtremcs,  r.  10.  .18.  7.  JSlildness  and  tenderness  toward  those  that 
have  been  injurious  to  vs,  v.  19.  .22.  In  short,  the  best  way  to  save  ourselves 
from  the  vexation  which  the  vanity  of  the  world  creates  us,  is,  to  keep  our 
temper,  and  to  maintain  a  sfrict  government  of  our  passions.  II.  He  laments 
his  own  iniquilif,  as  that  which  was  more  vexatious  than  any  of  these  vanities, 
that  mysteni  of  iniquity,  the  having  of  many  wives,  by  which  he  was  drawn 
moayfrom  God  and  his  duty,  r.  23.  .29. 


1 


A. 


GOOD     Dtime    is   better    than    precious 


ointineut ;  and  the  day  of  deatli  than  the 
«ay  of  one's  hirlh.  2.  It  is  better  to  go  to  the 
house  of  mourning',  than  to  go  to  tlie  house  of 
feasting:  for  that  is  the  end  of  all  men:  and  the 
living  will  lay  it  to  his  heart.  3.  Sorrow  is  betler 
than  laughter:  for  by  the  sadness  of  the  counte- 
nance the  heart  is  made  better.     4.  The  heart  of 


the  wise  is  in  the  house  of  mourning  ;  but  the  heart 
of  fools  is  in  the  house  of  mirtli.  5.  Jl  is  belter  to 
hear  llie  rebuke  of  the  wise,  than  for  a  man  to 
liear  the  song  of  fooLs.  (j.  For  as  the  crackling 
of  thorns  under  a  pot,  so  is  the  laughter  of  tlie 
fool :   this  also  is  vanity. 

In  these  verses,  Solomon  lays  down  some  great  truths,  which 
seem  paradoxes  to  the  unthinking  part,  that  is,  the  far  greatest 
part,  of  mankind. 

I.  Tiiat  the  honour  of  virtue  is  really  more  valuable  and desireable 
than  all  the  wealth  and  pleasure  in  this  world;  (v.  1.)  A  good 
name  is  before  good  ointment,  so  it  may  be  read  ;  it  is  preferable 
to  it,  and  will  he  rather  chosen  by  ail  that  are  wise.  Good  oint- 
ment is  here  put  for  all  the  profits  of  the  earth,  amongtiic  products 
of  which  oil  was  reckoned  one  of  the  nu)st  valuable,  for  all  Ih* 
delights  of  sense,  for  ointment  and  perfume,  which  rejoice  the  heart, 
and  it  is  called  the  oil  of  glodni-ss,  nay,  and  for  the  highest  titles 
of  honour  with  which  men  are  dignified,  for  kings  are  anointed. 
A  good  name  /x  better  </(Ort  all  riches;  (l*rov.22.  I.)  a  name  for 
wisdom  and  goodness  with  those  th.at  are  wise  and  good — the 
memory  of  the  just;  this  is  a  good  that  will  bring  a  more  grateful 
pleasure  to  the  min<l,  will  give  a  man  a  larger  opportunity  of 
usefulness,  and  will  go  further,  and  last  longer,  tlian  the  most 
precious  box  of  ointment;  for  Christ  paid  Mary  for  her  ointment 
with  a  good  name,  a  name  in  the  gos|)els,  (Matth.  26. 13.^  and 
we  are  sure  he  always  pays  with  advantage. 

II.  Tliat,  all  thing's  considered,  our  going  out  of  the  world  is  a 
greater  kindness  to  us  th  in  our  coming  into  the  world  was;  The 
day  of  death  is  preferable  to  the  birth-day;  though,  as  to  others, 
there  was  joy  when  a  child  ivns  born  into  the  tcorld,  and  wliere 
there  is  death,  there  is  lamentation,  yet,  as  to  ourselves,  if  we  have 
lived  so  as  to  merit  a  good  name,  the  day  of  our  death,  which  will 
put  a  period  to  our  cares,  and  toils,  and  sorrows,  and  remove  us  to 
rest,  and  joy,  and  eternal  satisfaction,  is  better  titan  the  day  of  our 
birth,  which  ushered  us  into  a  world  of  so  much  sin  and  trouble, 
vanity  and  vexation.  We  were  born  to  uncertainty,  but  a  good 
man  does  not  die  at  uncertainty.  77(C  day  of  our  birth  clogged 
our  souls  with  the  burthen  of  the  flesh,  but  the  day  of  our  death 
will  set  them  at  liberty  from  that  burthen. 

III.  That  it  will  do  us  more  good  to  go  to  a  funeral  than  to  go 
to  a  festival ;  (v.  2.)  It  is  better  to  go  to  the  house  of  mourning,  and 
there  weep  with  them  that  weep,  than  to  go  to  the  house  of  feasting, 
to  a  wedding,  or  a  wake,  there  to  rejoice  with  them  that  do  rejoict. 
It  will  do  us  more  good,  and  make  better  impressions  upon  us. 
We  may  lawfully  go  to  both,  as  there  is  occasion;  our  Sav/our 
both  feasted  at  the  wedding  of  his  friend  in  Cana,  and  wept  at  the 
grave  of  his  friend  in  Bethany;  and  we  may  possibly  both  glorify 
God,  and  do  good,  and  get  good,  in  the  house  of  feasting ;  but, 
considering  how  we  are  apt  to  be  vain  and  frothy,  proud  and 
secure,  and  indulgent  of  the  flesh,  it  is  better  for  us  to  go  to  the 
house  of  mourning,  not  to  see  the  jioinp  of  the  funeral,  but  to  share 
in  the  sorrow  of  it,  and  to  learn  good  lessons,  both  from  the  dead, 
who  is  "roinir  thence  to  his  hm<r  home,  and  from  the  mourners, 
who  go  about  the  streets. 

The  uses  to  be  gathered  from  the  house  of  mourning,  are,  1.  By 
way  of  information  ;  That  is  the  end  of  all  men ;  it  is  the  end  of  man 
as  to  this  world,  a  final  perind  to  his  state  here,  he  shall  return 
no  more  to  his  house;  it  is  the  end  of  all  men;  all  haoe  sinned, 
and  therefore  death  passes  vpon  all;  we  must  thus  be  left  by  our 
friends  as  the  mourners  are,  and  thus  leave,  as  the  dead  do.  What 
is  the  lot  of  others  will  be  oiir's;  the  cup  is  going  round,  it  will 
come  to  our  turn  to  pledge  it  shortly.  2.  By  way  of  admonition  : 
The  living  will  lay  it  to  his  heart.  "  Will  tlu-y  ?  It  were  well  if 
they  would;  they  that  arc  spiritually  alive  iciV/  lay  it  to  heart, 
and,  as  for  all  the  surxivors,  one  would  think  they  should  ;  it  is 
their  own  fault  if  they  do  not;  for  uolhing  is  more  easy  and 
natural  than  by  thedealh  of  others  to  be  put  in  mind  of  our  own. 
Some  perhaps  wilt  lay  that  to  heart,  and  consider  their  latter  end, 
who  would  not  lav  a  good  lermon  to  heart. 


ECCLESIASTES,  Yll. 


For  the  further  proof  of  tlils,  ,'r.4.)  he  makes  it  the  character, 
{l.)Of  a  wise  man,  that  \\\s  heart  is  in.  the  house  of  monrnhifj ; 
he  is  much  conversant  vvilti  inoiinifiil  subjects;  and  it  is  both  an 
evidence  and  a  fiilhcinncc  of  Ids  wisdom;  the  house,  of  moiiriiin// 
is  the  wise  man's  school,  wliere  lie  has  learned  n)any  a  good 
lesson,  and  llicre,  wliere  he  is  serious,  he  is  in  his  element.  When 
he  !?  in  the  house  of  nmnriiini/,  his  heart  is  there,  to  improve  the 
spectacles  of  morlalilv  that  are  presented  to  him;  nay,  when  he  is 
in  //(('  house  of  feastin(j,  his  heart  is  in  the  house  of  mourning,  by 
wav  of  svmpathv  with  those  that  are  in  sorrow. 

(2.)  It  is  the  character  of  a  fool,  that  his  heart  is  in  the  house 
of  mirth ;  his  heart  is  all  upon  it,  to  be  merry  and  jovial,  his  whole 
delioht  is  in  sport  and  gaiety,  in  merry  stories,  merry  songs,  anil 
nierrv  company,  inerrv  davs,  and  merry  nights.  If  he  be  at  any 
time  in  the  house  ofmonrnin;/,  he  is  under  a  restraint,  his  heart  at 
the  same  lime  is  in  the  Aoj/se  of  mirth;  this  is  his  folly,  and  helps 
to  make  him  more  and  more  foolish. 

IV.  That  E;ra\itv  and  seriousness  better  become  us,  and  are 
belter  for  us^  than  niirth  and  jollity,  t;. 3.  The  conmion  proverb 
r^avs,  "An  ounce  of  mirth  is  worth  a  pound  of  sorrow;"  but  the 
preacher  teaches  us  a  contrary  lesson;  Sorrow  is  belter  than 
lavc/hter,  more  agreeable  to  our  present  state,  where  we  are  daily 
sinning,  and  suffering  ourselves,  more  or  less,  and  daily  seeing  the 
eins  and  sufferings  of  others.  While  we  are  in  a  vale  of  tears,  we 
ghoidd  conform  to  the  temper  of  the  climate:  it  is  also  more  for 
our  advantage,  for  by  the  sadness  that  appears  in  the  countenance, 
the  heart  is  ot'ten  made  better.  Note,  1.  That  is  best  for  us 
which  is  best  for  our  souls,  by  which  the  heart  is  made  better, 
though  it  be  unpleasing  to  sense.  2.  Sadness  is  often  a  hap|)y 
means  of  seriousness,  and  that  affliction  which  is  impairing  to  the 
health,  estate,  and  family,  may  be  improving  to  the  mind,  and 
make  such  impressions  upon  that,  as  may  alter  its  temper  very 
much  for  the  better;  may  make  it  hinnble  and  meek,  loose  from 
tlie  world,  penitent  for  sin,  and  careful  of  duty.  Vexatio  dat 
intellecluni — Vexation  sharpens  the  intellect.  Periissem  nisi 
ptriissem — I  had  perished,  if  I  had  not  been  made  ureiched.  It 
will  follow,  on  the  contrary,  that  bij  the  mirth  and  frolicsomeness 
of  the  countenance  the  heart  is  made  worse,  more  vain,  carnal, 
sensual,  and  secure,  more  in  love  with  the  world,  and  more 
estranged  from  God  and  spiritual  things,  (Job,  21. 12, 14.)  till  it 
become  utterlv  unconcerned  m  tlie  afflictions  of  Joseph,  as  those, 
Amos,  6.5,  G.  and  the  king  and  Ilamau,  Esth.  3.15. 

V.  That  it  is  much  better  for  us  to  have  our  corruptions  mor- 
tified bv  the  rebuke  of  the  icise  than  to  have  them  gratified  by  the 
song  of  fools,  v.b.  Many  that  would  be  very  well  pleased  to 
hear  the  information  of  the  wise,  and  much  more  to  have  their 
commendations  and  consolations,  vet  do  not  care  for  hearing  their 
rebukes,  that  is,  care  not  for  being  told  of  their  faults,  though 
ever  so  wiselv;  but  therein  thev  are  no  friends  to  themselves,  for 
reproofs  of  instruction  are  the  way  of  life,  (Prov.6. 23.)  and 
thout^h  they  be  not  so  pleasant  as  the  song  of  fools,  they  are  more 
Avholesome.  To  hear,  not  only  with  ))atience,  but  with  pleasure, 
the  rebuke  of  the  wise,  is  a  sign  and  means  of  wisdom;  but  to  be 
fond  of  the  song  of  fools,  is  a  sign  that  the  mind  is  vain,  and  is  the 
way  to  make  it  more  so.  And  what  an  absurd  thing  it  is  for  a 
man  to  dote  so  much  upon  such  a  transient  pleasure  as  the  laughter 
of  a  fool  is,  which  may  fitly  be  compared  to  the  burning  of  thorns 
under  a  pot,  which  makes  a  great  noise,  and  a  great  blaze,  for  a 
little  while,  but  is  gone  ))resently,  scatters  its  ashes,  and  con- 
tributes scarcely  any  thing  to  the  production  of  a  boiling  heat,  for 
that  requires  a  constant  fire!  The  laughter  of  a  fool  is  noisy  and 
flashy,  and  is  not  an  instance  of  true  joy.  This  is  also  vanity, 
it  deceives  men  to  their  destruction,  for  the  end  of  that  mirth  is 
heaviness.  Our  blessed  Saviour  lias  read  us  our  doom  ;  Blessed 
ere  ye  that  weep  now,  for  ye  shall  laugh;  woe  to  you  that  laugh 
HOW,  for  ye  .shall  mourn  and  weep,  Luke,  G.21   25. 

7.  Surely  oppi'ession  inaketh  a  wise  man  niad  : 
and  a  <rift  tleslfoyeth  the  heart.  8.  Better  zs  the  end 
of  a  thing  than  the  beginnin";  tliereof:  niid  the 
naHeitt  in   tsnirit  ii  better  than  tlie  proud  in   spirit. 


Scenes  of  Mourning  and  of  Joy. 

9.  Be  not  hasty  in  thy  spirit  to  be  angry:  for  anger 
resteth  in  the  bosom  of  fools.  10.  Say  not  tlioii, 
WliMt  is  the  cause  that  the  former  days  were  hcttet 
lliaii  these?  for  thou  dost  not  inquire  wisely 
concerning  this. 

Solomon  ha«l  often  complained  before  of  the  oppressions  which 
he  saw  under  the  sun,  which  gave  occasion  for  many  melancholy 
speculations,  and  were  a  great  discouragement  to  virtue  and  i>iely. 

Now  here, 

I.  He  grants  the  temptation  to  be  strong;  (d.  7.)  Surely,  it  is 
often  too  true,  that  oppression  makes  a  wise  man  mad.  If  a  wise 
ujan  be  much  and  long  oppressed,  ho  is  very  apt  to  speak  and  act 
unlike  himself,  to  lay  the  reins  on  the  neck  of  his  passions,  and 
break  out  into  indecent  com])laints  against  God  and  num,  or  to 
make  use  of  utdawful  dishonourahle  means  of  relieving  himself. 
Tlie  riqliteous,  when  the  rod  of  the  wicked  rests  long  on  their  lot, 
are  in  danger  of  putting  forth  their  hands  to  iniquity,  Ps.  125.3. 
When  even  wise  men  have  unreasonable  hardships  put  upon  them, 
Ihcv  have  much  ado  to  keep  their  tciii[)er,  and  to  keep  their  place. 
It  destroys  tlie  heart  of  a  gift,  so  the  latter  clause  may  be  read; 
even  the  generous  heart  that  is  ready  to  give  gifts,  and  a  gracious 
heart  that  is  endowed  with  many  excellent  gifts,  is  destroyed  by 
being  op])ressed.  We  should  therefore  make  great  allowances  to 
those  that  are  abused,  and  ill-dealt  with,  and  not  be  severe  in  our 
censures  of  them,  though  they  do  not  act  so  discreetly  as  they 
sh<Mdd  ;  we  know  not  what  we  should  do  if  it  were  our  own  case. 

II.  He  argues  against  it;  let  us  not  tret  at  the  power  and 
success  of  oppressors,  nor  be  envious  at  them,  for, 

1.  The  character  of  oppressors  is  very  bad,  so  some  understand 
I'.  7.  If  he  that  had  the  reputation  of  a  leise  man,  becomes  an 
oppressor,  he  becomes  a  7nad  man,  his  reason  is  departed  from 
him,  he  is  no  better  than  a  roaring  lion  and  a  ranging  bear,  and 
the  gifts,  the  bribes,  he  takes,  the  gains  he  seems  to  reap  by  his 
oppressions,  do  but  destroy  his  heart,  and  quite  extinguish  the  poor 
remains  of  sense  and  virtue  in  him,  aud  therefore  he  is  rather  to  be 
pitied  than  envied  ;  let  him  alone,  and  he  w  ill  act  so  foolishly,  aud 
drive  so  furiously,  that  in  a  little  time  he  will  ruin  himself. 

2.  The  issue,  at  length,  will  be  good  ;  Better  is  the  end  of  a 
thing  than  the  beginning  thereof;  bv  faith  see  what  the  end  will 
be,  and  with  jiatience  expect  it.  When  proud  men  begin  to  oppress 
their  poor  honest  neighbours,  they  think  their  power  will  bear  them 
out  in  it,  they  doubt  not  but  to  carry  the  day,  aTid  gain  the  point; 
but  it  will  prove  lielter  in  the  end  than  it  seemed  in  the  beginning, 
their  |io\\er  will  be  broken,  their  wealth  gotten  bv  oppression  will 
be  wasted  and  gone,  they  will  be  humbled  and  brought  down,  and 
reckoned  with  for  their  injustice,  and  ojipressed  inuocency  will  be 
both  relieved  and  recompensed.  Better  was  the  ci'.d  of  Moses's 
treaty  \iilli  Pharaoh,  that  proud  oppressor,  when  Israel  was 
brought  forth  with  triumph,  than  the  biginning  of  it,  when  the 
tale  of  bricks  was  doubled,  and  everv  thing  looked  discouraging. 

He  arms  us  against  it  with  some  necessary  directions.  If  we 
would  not  be  driven  mad  by  oppression,  but  preserve  the  posses- 
sion of  our  own  souls, 

l.We  must  be  dollied  with  humility;  for  the  proud  in  spirit 
are  thev  that  cannot  bear  to  be  trauqiled  upon,  but  grow  outs 
rageous,  and  fret  themselves,  when  lliev  are  hardiv  bestead  ;  that 
will  break  a  proud  man's  heart  which  will  not  break  a  htind>le 
man's  sleep.  Mortify  |)riile,  therefore,  aud  a  lowly  spirit  will 
easily  be  reconciled  to  a  Ion  condition. 

2.  We  umst  put  on  patience;  bearing  patience,  to  submit  to 
the  will  of  God  in  the  affliction,  and  waiting  patience,  to  expect 
the  issue  in  God's  diie  time.  The  patient  in  spirit  arc  here  opposed 
to  the  proud  in  spirit,  for  where  there  is  humility,  there  will  be 
patience;  those  will  be  thankful  for  any  thing,  who  own  they  de* 
serve  nothing  at  God's  hand  ;  and  the  patient  are  said  to  be  bettet 
than  the  piroud ,  they  are  more  easy  to  themselves,  more  accept* 
able  to  others,  and  more  likelv  to  see  a  good  issue  of  their  troubles. 

3.  We  must  govern  our  passion  with  wisdom  and  grace;  (v.  9.) 
Be  not  hasty  in  thy  spirit  to  be  angry ;  those  that  are  hasty  in  thei 

^ 


ECCLESIASTES,  VII. 


The  Advantap-fs  of  W»s<}om. 


txpectalions,  and  cannot  I)rook  delays,  are  apt  to  be  atigrv  if  lliey 
be  not  iminrdialrly  p;ratifi<'<l ;  "  Be  not  angry  at  proud  opjjressors, 
or  anv  tliat  arc  the  iTislriiriipiits  of  your  tv<Mil)le."  (  1.)  "  He 
not  sodii  angn',  not  quick  in  ^ipprclietidinn'  an  affront,  and 
rcsenlina;  it,  nor  forward  to  express  your  resenliuents  of  it." 
(2.)  "  Be  not  linitf  angry;"  for  11ioiil;Ii  anger  may  come  into  llie 
bosom  of  a  wise  man,  and  pass  liirougli  it  as  a  »vav-fariiig'  man,  it 
rests  only  in  the  bosniii  nf  fanls,  tiiere  it  resides,  tliere  it  remains, 
there  it  iuus  the  innermost  and  upperniost  place,  there  it  is  hugged 
as  thatwhicii  is  dear,  and  laid  in  the  bosom,  and  not  easily  parted 
with.  He  therefore  that  would  approve  himself  so  wise  as  not  to 
ffivc  place  to  the  Devil,  must  not  let  the  tun  go  down  vpon  his 
tcroth,  Eph.4.  20,  27. 

4.  We  nnist  make  the  best  of  tiiat  which  is;  (r.  10.)  "Take  it 
not  for  granted  that  the  former  days  were  better  than  Ihenc,  nor 
inquire  what  is  the  cause  that  they  weie  so,  for  therein  thou  dost 
not  iuqtiire  wiseli/,  since  thou  inquirest  into  the  reason  of  the  thing 
l)efore  thou  art  sure  that  the  thing  itself  is  true;  and  besides,  thou 
art  so  mucJi  a  stranger  to  the  limes  past,  and  such  an  iiicouipeleut 
judge  even  of  the  present  tiuies,  that  ihon  canst  notexpeit  a  satis- 
factory answer  to  the  inquiry,  and  tlierefore  thou  dost  not  iu(/iiire 
iriscly;  nay,  the  supposition  is  a  foolish  reflection  upon  the  jirovi- 
dence  of  (iod  in  the  government  of  the  world."  Note,  (1.)  It  is 
folly  to  cry  out  of  the  badness  of  our  own  times,  when  we  have 
more  reason  to  cry  out  of  the  badiiess  of  owr  own  hearts,  (if  men's 
hearts  were  better,  the  limes  woidd  mend,)  and  when  >ve  have 
more  reason  to  be  thankfnl  that  Ihey  are  not  worse,  but  that  even 
in  the  worst  of  limes  we  enjcy  rnanv  mercies,  which  help  to  make 
them  not  only  tolerable,  but  comfortable.  (2.)  It  is  fidly  to  crv 
up  the  goodness  of  former  limes,  so  as  to  derogale  from  ll-.e  niercv 
of  God  to  us  in  our  own  limes;  as  if  former  ages  had  not  the  same 
things  to  complain  of  that  we  have,  or  if,  perhaps,  in  some 
respects,  Ihev  liad  not,  yet  as  if  God  had  been  unjust  and  unkind 
to  us  in  casting  our  lot  in  an  iron  age,  compared  with  the  golden 
ages  that  went  before  us;  this  arises  from  nothing  but  frelfniuess 
and  discontent,  and  an  aptness  to  pick  quarrels  with  God  himself. 
We  are  not  to  think  there  is  anv  universal  decay  in  nature,  or 
degeneracy  in  moials ;  God  has  been  always  good,  and  men 
always  bad;  and  if,  in  some  respects,  the  times  are  now  worse 
than  they  have  been,  perhaps,  in  other  respects,  they  are  better. 

11.  AVisdom  js  cood  with  an  inheritance:  and 
bt/  it  there  is  profit  to  them  that  see  the  sun.  1 2.  For 
wisdom  is  a  defence,  and  money  is  a  defence;  but 
the  excellency  of  knowledge  is,  that  wisdom  giveth 
life  to  them  that  have  it.  13.  Consider  the  work 
of  God  :  for  who  can  make  i/iat  straight  which  lie 
lialli  made  crooked?  14.  In  the  day  of  prosperity 
l)e  joyful,  but  in  the  day  of  adversity  consider: 
Go(i  also  hath  set  the  one  over-against  the  other, 
to  the  end  that  man  should  find  nothing  after  him. 
15.  All  tliinos  have  I  seen  in  the  days  of  my 
vanity:  there  is  a  just  man  that  perisheth  in  his 
righteousness,  and  there  is  a  wicked  man  that 
|)rol()ngeth  ///*  /(/e  in  his  wickedness.  16.  Be  not 
righleous  over-much,  neither  make  thyself  over- 
wise:  why  shonldest  thou  destroy  thyself  ?  17.  Be 
not  over-much  wicked,  neither  be  thou  foolish: 
why  shouldest  thou  die  before  thy  time?  18.  It  is 
good  that  tliou  shoiddest  take  hold  of  this;  yea, 
also  from  this  withdraw  not  thine  hand:  for  he 
that  feareth  God  shall  come  forth  of  them  all. 
1<».  Wisdom  strenglhenetli  the  wise  more  than  ten 
miglily  men  vvhich  are  in  the  city.  20.  For  tlieie  is 
not  a  just   man  upon  earth,  that  doetli   good,  and 


sinneth  not.  21.  Also  take  n<)  heed  unto  all 
words  that  are  spoken  ;  lest  timu  iiear  (hy  servant 
curse  thee:  22.  For  oftenlimes  also  lliine  own 
heart  knowelh  that  thou  tiiyself  likewise  iiast 
cur.sed  others, 

SolouKin,  iji  these  veises,  recommends  wisdom  to  us  as  the  liest 
antidote  against  those  distempers  of  u'.ind,  which  we  are  liable  Ic, 
by  reason  of  the  vanity  and  \exation  of  sjiirit  that  there  are  in  the 
things  of  this  world. 

Here  are  some  of  the  praises  and  the  pi-ecrpls  of  wisdom. 

I.  The  |)raises  of  wisdom.  Many  things  are  here  said,  in  its 
commendation,  lo  engage  us  to  gel  and  retain  wisdom. 

1.  Wisdom  is  necessary  to  llie  ri'^ht  niannninn  and  improving  of 
our  worldly  possessions;  W  isilam  is  f/ood  uilh  nn  inheritance ;  an 
iidieritance  is  good  for  liltle  wilhout  wisdom.  Though  a  man  have 
a  great  estate,  though  it  come  easily  lo  him,  bv  descent  from  his 
ancestors,  if  he  have  not  wisdom  to  \isc  it  for  the  end  for  which  he 
has  it,  he  had  better  have  been  willionl  it.  Wis<loMi  is  not  only 
good  for  the  poor,  lo  make  lliem  content  and  easy,  but  it  is  good 
for  the  rich  loo,  good  with  riches  lo  keep  a  man  from  gelling  hurt 
by  Ihem,  and  lo  enable  a  man  to  <lo  good  with  them.  Wisdom  in 
ijond.  of  ilsrlf,  and  makes  a  man  useful;  but  if  he  have  a  good 
estate  with  it,  lliat  will  put  him  into  a  greater  capai  ily  of  being 
useful,  ami  with  his  wealth  he  may  be  more  serviceable  lo  his 
generation,  than  he  could  have  been  wilhout  it ;   he  will  also  make 

friends  to  himself,  Luke,  IG.  9.  Wisdom  is  as  good  as  an  inherit- 
anee,  yea,  better  too,  so  the  margin  reads  it;  it  is  more  our  own, 
more  our  honour,  will  make  us  greater  blessings,  will  remain 
longer  wilh  us,  and  turn  to  a  heller  account. 

2.  It  is  of  givat  advantage  to  us  throughout  the  whole  course  of 
our  passaae  through  this  worhl  ;  by  it  there  is  real  profit  to  them 
that  see  the  sun,  both  to  those  that  have  it,  and  lo  their  contempo- 
raries. It  is  pleasant  to  see //ics((w,  (t7(.  11.7.)  but  Ihal  pleasure, 
is  not  comparable  to  the  pleasure  of  wisdom.  The  light  of  Ihit 
world  is  an  advantage  to  us  in  doipg  the  business  of  this  world  ; 
(John,  11.  1).)  but  to  tliem  thai  have  that  advantage,  uidess  withal 
Ihey  have  wisdom  wherewith  to  nianage  their  business,  that 
advantage  is  worth  little  to  Ihem.  The  clearness  of  the  eye  of  the 
understanding  is  of  greater  use  lo  us  than  bodily  eye-sight. 

3.  It  contributes  much  to  our  safely,  an<l  is  a  shelter  lo  us  from 
the  storms  of  trouble,  and  its  scorching  heat ;  it  is  a  shadow,  so 
the  word  is,  as  the  shadow  of  a  yreat  rock  in  a  weary  land. 
Wisdom  is  a  defence,  and  money,  ll\af  is,  as  money  is  a  defence. 
As  a  rich  nian  makes  his  weallh,  so  a  wise  man  makes  his  wisdom, 
a  strong  city.  In  the  shadow  of  wisdom,  (so  the  words  run,)  and 
in  the  shadow  of  money,  there"  is  safety.  He  puis  wisdom  and 
nionev  together,  to  confirm  what  he  had  said  before,  that  wisdom 
is  good  with  an  inheritance.  Wisdom  is  as  a  wall,  and  money 
may  serve  as  a  thorn-hedge,  which  protects  the  field. 

4.  It  is  joy  and  true  happiness  to  a  man.  This  is  the  excellency 
of  hnowleilye,  divine  knowledge,  not  only  above  money,  but  above 
wisdom  too,  human  wisdom,  the  wisdom  of  this  world,  that  it  giret 
life  to  them  that  have  it.  The  fear  of  the  Lord,  that  is  rcisdom, 
and  that  is  life,  il  pr(dongs  life.  Men's  wealth  exposes  their  lives, 
but  their  wisdom  protects  them.  Nay,  whereas  wealth  will  not 
lengthen  out  Ihe  natural  life,  true  wisdom  will  give  spiritual  life, 
the  earnest  of  eternal  life;  so  much  better  is  il  to  get  wisdo/n 
than  gold.' 

5.  It  will  put  slrcnirlh  into  a  m.'n,  and  be  his  slay  and  support; 
(i'.  19.)  Wisdom  strenythens  the  wise,  strengthens  their  spirits,  and 
makes  them  bold  and  resolute,  by  keeping  Ihem  always  on  sure 
grounds;  it  si  lengthens  their  interest,  and  gains  them  friends  and 
reputalion;  it  strengthens  Ihem  for  Iheir  services  under  ihcir 
sufferiniis,  and  anainst  Ihe  attacks  that  are  made  upon  Ihem,  more, 
than  ten  mi(/hti/'  men,  creat  commanders,  slrengthen  the  city. 
Thev  lliat  are  triilv  wise  and  good  are  taken  under  God's  prolec- 
li.m,"  and  are  safei-  there  than  if  ten  of  the  mighliest  men  in  t'n« 
citv,  men  of  llie  crealest  power  and  interest,  should  undertake  « 
secure  them,  and  become  their  patrons. 


ECCLESIASTES,  VII. 


The  Advantac'es  of  Wisdom. 


IT.  Some  of  (he  precepts  of  wisdom,  that  wisdom  which  will  be  ' 
pf  so  much  advanlnge  to  us. 

1.  We  must  have  an  eve  to  God  and  to  his  hand  m  every  thintr 
Ihnt  hefalls  us;  (('.  13.)  Coiisidri-  the  nork  of  God.  To  silence  our 
complriiiils  concern  in  2;  cross  events,  let  us  consider  ihe  hand  of 
God  in  llu-iM,  anil  not  open  our  mouths  ap;ainst  that  which  is  his 
doinc:;  let  us  look  ui)on  the  disposal  of  our  condition  and  all  the 
circumstances  of  it  as  tite  work  of  God,  and  consider  it  as  the  pro- 
duct of  his  eternal  counsel,  which  is  fulfilled  in  every  thing  that 
hefalls  us.  Consider  that  everv  work  of  God  is  wise,  just,  and 
pood,  and  there  is  an  admirable  beautv  and  harnionv  in  his  works, 
and  alt  wilt  appear,  at  last,  to  liave  beeu  for  the  best.  Let  us 
therefore  give  him  the  jjlorv  of  all  his  works  concernins^  us,  and 
study  to  answer  his  designs  in  them.  Consider  the  irork  of  God, 
as  that  which  we  cannot  make  anv  alteration  of.  Who  can  make 
that  strnit/lit  uhich  lie  has  made  crooked?  Who  can  change  the 
nature  of  things  from  what  is  settled  by  the  God  of  nature?  If  he 
speak  trouble,  who  can  makepeace?  And  if  he  hedge  up  the 
way  with  thorns,  who  can  get  forward  ?  If  desolating  judgments 
go  forth  with  commission,  who  can  put  a  stop  to  them?  Since 
ttierefore  we  cannot  mend  God's  work,  we  ought  to  make  the 
best  of  it. 

We  must  accommodate  ourselves  to  the  various  dispensations  of 
Providence,  that  respect  us,  and  do  the  work  and  duty  of  the  dav 
m  its  day,   r.  14.     Observe, 

n.)  How  the  appointments  and  events  of  Providence  are 
counterchanged.  In  this  world,  at  the  same  time,  some  are  in 
pros]ierity,  others  are  in  adversity;  the  same  persons,  at  one  time, 
are  in  great  prosperity,  at  another  time,  in  great  adversity  ;  nay, 
one  event  prosperous,  and  another  grievous,  mav  occur  to  the 
same  person  at  the  same  time  ;  both  come  from  the  hand  of  God, 
nut  of  his  month  both  evil  and  ffood  proceed,  (Isa.14.7.)  and  he 
has  set  the  one  ovcragainst  the  other,  so  that  there  is  a  very  short 
and  easy  passage  between  them,  and  thev  are  a  foil  to  each  other; 
'Jay  and  night,  summer  and  winter,  are  set  ihe  one  otieragainst  the 
tlher,  that  in  prosperity  we  may  rejoice  as  thongh  ive  rejoiced  not, 
and  in  adversity  may  weep  as  thongh  we  wept  not,  for  we  mav 
plainly  see  the  one  from  the  other,  and  quickly  exchange  the  one 
for  Ihe  other;  and  it  is  to  the  end  that  man  may  find  nothing  after 
him,  that  lie  may  not  be  at  any  certainty  concerning  future  events, 
or  the  continuance  of  the  present  scene,  but  mav  live  in  a  depend- 
ence upon  Providence,  and  be  readv  for  whatever  happens.  Or, 
that  man  may  find  nothing  in  the  word  of  God  which  he  can 
pretend  to  amend. 

(2.)  How  we  must  comply  with  the  wilt  of  God,  in  events  of 
botli  kinds.  Our  religion,  in  general,  must  be  Ihe  same  in  all 
conditions,  but  Ihe  particular  instances  and  exercises  of  it  must 
vary,  as  our  outward  condition  does,  that  we  may  walk  after  the 
Lord.  [1.]  In  a  day  of  prosperity,  (and  it  is  but  a  day,)  we  must 
be  joyful,  be  in  good,  be  doing  good,  and  getting  good,  maintain 
a  holy  cheerfulness,  and  serve  the  Lord  with  gladness  of  heart  in 
the  abvndanve  of  all  things.  "  When  llie  world  smiles,  rejoice  in 
God,  and  praise  him,  and  let  the  joy  of  the  Lord  he  thy  strength." 
[2.]  In  a  dav  of  adversity,  (and  that  is  but  a  day  too,)  consider. 
Times  of  affliction  are  proper  times  for  consideration,  then  God 
calls  to  consider,  (Hag.  1..5.)  then,  if  ever,  we  are  disposed  to  it, 
and  no  good  will  be  gotten  by  the  affliction  without  it.  We  cannot 
answer  God's  end  in  afflicting  us,  unless  we  consider  why  and 
wherefore  lie  contends  with  us.  .And  consideration  is  necessarv 
also  to  our  coiufdit  and  support  under  our  afflictions. 

3.  We  must  not  be  offended  at  Ihe  greatest  prosperity  of  wicked 
people,  nor  at  Ihe  saddest  calamities  that  may  befall  the  godly  in 
this  life,  J'.  1.5.  Wisdimi  will  leach  us  how  to' construe  those  dark 
ehapter.s  of  Providence,  so  as  to  reconcile  them  with  Ihe  wisdom, 
holiness,  goodness,  and  faithfulness,  of  God.  We  must  not  think 
it  strange;  .Solomon  tells  us  there  were  instances  of  this  kind  in 
his  time;  "  All  thingt  have  I  seen  in  the  days  of  my  vanity:  I 
have  taken  notice  of  all  that  passed,  and  this  has  been  as  surprising 
and  perplexing  to  me  as  any  thing."  Observe,  Thou2:h  Solomon 
was  so  wise  and  great  a  man,  yet  he  calls  the  <lays  of~bis  life  the 
datjs  of  his  vanity,  for  tlie  Iiesl  days  on  earth  are  so,  in  comparisnu 


with  the  days  of  eternity.  Or  perhaps  he  refers  to  the  days  ol 
his  apostacy  from  God,  (ihosc  were  indeed  the  days  of  his  vanity,) 
and  reflects  upon  this  as  one  thing  that  tempted  him  to  infidelity, 
or,  at  least,  to  indifferency  in  religion,  that  he  saw  jvst  inen 
peri.ihing  in  their  riyhtfonsncss,  that  the  greatest  piety  would  not 
secure  men  fnun  llie  greatest  afflictions  by  the  hand  of  God,  nay, 
and  sometimes  did  expose  men  to  the  greatest  injuries  from  the 
hands  of  wicked  and  unreasonable  men.  Naboth  perished  in  his 
righteousness,  and  Abel  long  before.  He  had  also  seen  wickea 
men  prolonging  their  lives  in  their  wickedness;  Ihey  lice,  hecome 
old,  yea,  and  are  9nighly  in  power;  (Job,  21.7.)  bv  their  fraud 
and  violence  Ihey  screen  themselves  from  the  suord  of  justice. 
"  Now,  in  this,  consider  the  work  of  God,  and  let  it  not  be  a 
stumbling-block  to  thee."  The  calamities  of  the  righteous  are 
preparing  them  for  their  future  blessedness,  and  tlie  wicked,  while 
their  days  are  prolonged,  are  but  ripening  for  ruin.  Their  is  a 
judgment  to  come,  whicli  will  rectify  this  seeming  irregularilv,  to 
the  glory  of  God  and  the  full  satisfaction  of  all  his  people,  and  we 
must  wait  with  patience  till  then. 

4.  Wisdom  will  be  of  use  botli  for  caution  to  saints  in  their 
way,  and  for  a  check  to  sinners  in  their  way. 

( 1.)  As  to  saints,  it  will  engage  ttiem  to  ])roceed  and  persevere 
in  Itieir  righteousness,  and  yet  will  be  an  admonition  to  Ihem  to 
take  heed  of  running  into  extremes;  A  just  man  may  perish  in  hit 
righteovsness,  but  let  tiim  not,  by  his  own  imprudence  and  rasli 
zeal,  pull  trouble  upon  his  own  tiead,  and  then  reflect  upon  Pro- 
vidence as  dealing  hardly  with  him  ;  (r.  16.)  "  Be  not  righleons 
over-much.  In  the  acts  of  righteousness,  govern  thyself  by  the 
r  des  of  prudence,  and  be  not  transported,  no  not  by  a  zeal  for 
God,  into  any  intemperale  heats  or  ))assions,  or  any  jiractices 
nnbeconjing  thy  character,  or  dangerous  to  thine  interests."  Note, 
There  may  be  over-doing  in  well-doing.  Self-denial  and  mortifi- 
cation of  the  flesli  are  good;  but  if  we  prejudice  our  health  by  it, 
and  unfit  ourselves  for  the  service  of  God,  we  are  righteous  over- 
much. To  reprove  those  that  offend,  is  good,  but  to  cast  that  pearl 
before  swine,  who  will  turn  again  and  rend  us,  is  to  be  righteous 
over-mnch.  "Make  not  thyself  over-wise;  be  not  opinionalive, 
and  conceited  of  thine  own  abilities  :  set  not  up  for  a  dictator,  nor 
pretend  to  give  law  to,  and  give  judgment  upon,  all  about  thee  ; 
set  not  up  for  a  critic,  to  find  fault  with  every  thing  that  is  said 
and  done,  nor  busy  thyself  in  other  men's  matters;  as  if  Ihou 
knewest  every  thing,  and  couldcst  do  any  thing.  Why  shonklest 
thou  destroy  thyself,  as  fools  often  do  by  meddling  with  strife  that 
belongs  not  to  lliem.  Why  shouldest  thou  provoke  authority,  and 
run  thyself  into  the  briers,  by  needless  contradictions,  and  by 
going  out  of  thy  sphere  to  correct  what  is  amiss.  Jie  wise  aa 
serpejils,  lieware  of  men." 

(2.)  As  to  sinners,  if  it  cannot  prevail  with  them  to  forsake 
their  sins,  yet  it  may  restrain  tliem  from  growing  very  exorbitant. 
It  is  true,  there  is  a  wicked  man  that  prolongs  his  life  in  his  wick- 
edness: (r.l5.)  but  let  none  say,  therefore  Ihey  may  safely  l)c  as 
wicked  as  they  will ;  no,  be  7iot  over-tnvch  wicked,  (v.V7.)  do  not 
run  to  an  excess  of  riot.  Many  that  will  not  be  wrought  upon  by 
the  fear  of  God,  and  a  dread  of  Ihe  torments  of  hell,  to  avoici  all 
sin,  \\\\\  yet,  if  thev  have  ever  so  little  consideration,  avoid  those 
sins  that  ruin  their  health  and  estate,  and  expose  fliem  to  public 
justice.  And  Solomon  here  makes  use  of  these  considerations. 
"  The  magistrate  bears  iiot  the  sword  in  vain,  has  a  quick  eye  anrl 
a  heavy  hand,  and  is  a  terror  to  evil-doers ;  therefore  be  afraid  of 
coming  within  his  reach,  be  not  so  foolish  as  lo  lay  thyself  open  to 
the  law,  ?cAi/  shouldest  thou  die  before  thy  time?  Solomnu,  in 
these  two  cautions,  had  probably  a  special  regard  to  some  of  his 
own  subjects  that  were  disaffected  to  his  government,  and  were 
meditating  the  revolt  which  Ihey  made  immediately  after  his  death. 
Some,  it  may  be,  quarreled  with  the  sins  of  their  governor,  and 
made  that  their  pretence;  to  Ihem  he  says,  Be  not  righteous 
nver-m7tch.  Others  were  weary  of  the  strictness  of  the  goveiument, 
and  Ihe  tem|)le-scrvice,  and  that  made  them  desirous  to  set  up 
another  king;  but  he  frightens  both  from  their  seditious  practiots 
with  the  sword  of  justice,  and  others  likewise  fioni  meddling  with 
them  that  were  given  to  change. 


ECCLF.SIASTES,  VIl. 


Tiie  A<]vanla2:es  of  Wisdom. 


ft.  Wisdnin  will  (iircrt  us  in  (lio  moan  lielwoon  two  (■Nlrcmos, 
tiiil  koop  us  ;ih\avs  in  llie  way  of  nur  duly,  wliicli  we  slinll  find  a 
/)lain  and  safe  wav;  fi>.  18.)  " //  is  r/nnd  tliat  limit  slioiildrst  tnhc 
hildof  tith,  this  wisdom,  lliis  tare,  not  to  run  Iliyself  into  snares; 
t/ca,  also  from  this  widulraw  lint  l/iiiie  hand,  never  slacken  thy 
Silistent'e,  nor  ahate  thv  resolution  to  maintain  a  due  decorum, 
md  a  good  c,overnmeut  of  thyself;  take  Ixdd  of  the  bridle  hy 
(vliich  thy  head-strong  passions  must  he  held  in  from  hurrying  thee 
mto  one  mischief  or  other,  as  Ihr  Imrxn  and  mvle  that  have  no 
iindcrstaiidiiiff ;  and,  having  taken  hold  of  it,  keep  thine  hold,  and 
withdraw  ncjt  thine  hand  from  it,  for  if  thou  do,  the  liberty  that 
th.ey  ^^ill  take  will  he  as  the  htthig  forth  of  water,  and  thou  wilt 
not  easily  recover  thy  hold  again.  Be  conscienlions,  and  yet  be 
fautious,  and  to  this  exercise  thvself.  Govern  thyself  steadily  bv 
the  priuci]iles  of  relioion,  and  thou  shall  find,  that  he  that  fears 
God  shall  come  forth  out  nf  all  those  sirails  and  difficullics  which 
they  run  themselves  into  that  cast  off  that  fear."  The  fear  of  the 
J ord  is  that  wisdom  which  will  serve  as  a  clue  to  extricate  us  out 
of  the  most  intricate  labyrinths.  ILmeslij  is  the  best  ■policy.  They 
that  truly  fear  God  have  but  one  end  to  serve,  and  therefore  act 
steadily.  God  has  likewise  promised  to  direct  those  that  fear 
him,  and  to  order  their  steps  not  only  in  the  right  way,  i)Ut  out  of 
every  dangerous  way,  Ps.  37.23,24. 

6.  Wisdom  will  teach  us  how  to  conduct  ourselves  in  reference 
to  the  sins  and  offences  of  others,  which  commonly  contribute 
more  than  any  thing  else  to  the  disturbance  of  our  repose,  which 
contract  both  guilt  and  grief. 

(1.)  Wisdom  teaches  us  not  to  expect  that  those  we  deal  with 
should  be  faultless;  we  ourselves  are  not  so,  none  are  so,  no  not 
the  best.  This  wisdom  strengthens  the  wise  as  much  as  any  thing, 
and  arms  them  against  the  danger  that  arises  from  provocation, 
ff.  19.)  so  that  they  are  not  put  into  disorder  l)y  it;  tliey  consider 
that  those  they  have  dealings  and  conversation  with  are  not 
Incarnate  angels,  but  sinful  sons  and  daughters  of  .Aflam,  even  the 
liest  are  so,  insomuch  that  there  isyiot  ajvst  man  upon  earth,  that 
doethgood,  and  sinneth  not,  v.  20.  Solomon  had  this  in  his  prayer, 
(1  Kings,  8.  46.)  in  his  proverbs,  (Prov.  20.  9.)  and  here  in  his 
preaching.  Note,  [1.]  It  is  the  character  of  just  men,  that  they 
do  good;  for  the  tree  is  known  by  its  fruits.  [2.]  The  best  men, 
and  they  that  do  most  sood,  vet  cannot  say  that  they  are  perfectiy 
free  from  sin:  even  those  that  are  sanctified  are  not  sinless. 
None  that  live  on  this  side  heaven  live  without  sin  ;  if  w;  say. 
We  have  not  sinned,  ire  deceive  ovrselres.  [.3.]  We  sin  even  in  our 
doing  good ;  there  is  something  defective,  nay  somelhiug  offensive, 
in  our  best  performances.  That  which,  for  Ihe  sid)stauce  of  it,  is 
good,  and  pleasing  to  God,  is  not  so  well  done  as  it  should  be,  and 
omissions  in  duty  are  sins,  as  well  as  omissions  o/"  duly.  [4.]  It 
is  only  just  men  upon  earth  that  arc  sidiject  thus  to  sin  and 
infirmity;  the  spirits  (f  just  men,  when  (hey  are  got  clear  of  the 
body,  are  mMla  perfect  in  holiness,  (Heb.  12.23.)  and  in  heaven 
tliey  do  good,  and  sin  not. 

(2.)  AA'isdom  teaches  us  not  to  be  quicksis^hled,  or  quickscented, 
in  apprehending  and  resenting  affronts  ;  but  to  wink  at  many  of 
the  injuries  that  are  done  us,  and  act  as  if  we  did  not  see  them  ; 
(d.  21.)  "  Tahe  no  heed  to  all  words  that  are  spohcn,  set  not  thy 
heart  to  them ;  vex  not  th-.self  at  men's  pee\ish  reflections  upon 
thee,  or  suspicions  of  thee,  but  be  as  a  deaf  man  that  hears  not ; 
(Ps.  30. 13, 14.)  he  not  solicitous  or  intpiisilive  to  know  what 
people  sav  of  Ihee;  if  they  speak  well  of  Ihee,  it  will  feed  thy 
pride,  if  ill,  it  will  stir  up  thy  passion;  see  llierefore  that  thou 
approve  th\self  to  God  and  thine  own  conscience,  and  then  heed 
not  what  men  say  of  thee.  Hearhencrs,  we  say,  seldom  hear  good 
of  themselees ;  if  thou  heed  every  word  that  is  spoken,  perhaps 
thou  wilt  hear  thine  own  servant  cnrse  thee,  when  he  thinks  thou 
(lost  not  hear  him  ;  thou  wilt  he  told  that  he  does,  and  perhaps 
told  falsely,  if  thou  have  thine  ear  open  to  tale-bearers,  Prov.  29.  1 2. 
Nav,  perhaps  it  is  true,  and  Ihou  mayestsland  behind  the  curtain, 
and  bear  it  thyself,  mayest  hear  thyself  not  only  blamed  niui 
desjj'sei),  but  cursed,  the  worst  said  of  thee,  and  wished  to  Ihee, 
and  that  bv  a  servant,  one  of  the  meanest  rank,  of  the  abjecls,  nay, 
by  Ihv  own  »  rvant,  who  should  be  an  advocate  for  thee,  and 
VOL.  II.  14o 


protect  thy  good  name,  as  well  as  thy  other  inleresl.s;  perhap:  it 
is  a  servant  tliou  hast  been  kind  to,  ari<l  yet  he  requites  thee  thui 
ill:  and  this  will  vex  thee,  Ihou  hadst  better  not  have  heard  it. 
Perhaps  il  is  a  servant  thou  hast  wronge<l,  an<l  dealt  uujuslU  wiili, 
and  though  he  dares  not  tell  thee  so,  he  tells  others  so,  and  lells 
God  so,  and  then  thine  own  conscience  will  join  with  hiui  in  the 
reproach,  which  will  make  it  much  more  uneasy."  The  good 
names  of  the  greatest  lie  much  at  the  mercy  even  of  Ihe  meanest. 
And  perhaps  there  is  a  great  deal  more  evil  said  of  us  than  we 
think  there  is,  and  by  those  from  whom  we  liU'e  c\j',ccled  it.  But 
we  do  not  consult  oiir  own  repose,  no,  nor  our  credit,  Ihough  we 
pretend  to  I)e  jealous  of  it,  if  we  take  n<ilice  of  every  word  that  is 
spoken  diininishincly  of  ns;  it  is  easier  to  pass  by  twenty  such 
affronts  than  to  avenge  one. 

(3.)  Wisdom  puts  us  in  mind  of  our  own  faults;  ('f.22.)  "  R? 
not  enraged  at  those  that  speak  ill  of  thee,  or  wish  ill  to  thee  ;  for 
oftentimes,  in  that  case,  if  thou  retire  into  llnself,  thy  own  con- 
science will  tell  thee  that  thov  thyself  hast  cursed  nihi  rs,  spoken 
ill  of  them,  an<l  wished  ill  to  them,  and  thou  art  paid  in  Ihine  own 
coin."  Note,  When  any  affront  or  injury  is  done  us,  it  is  seasonable 
to  examine  our  consciences,  w  helher  we  have  not  done  the  same, 
or  as  bad,  to  others;  and  if,  upon  reflection,  we  find  we  have,  we 
must  take  that  occasion  to  renew  our  repentance  for  it,  must 
justify  God,  and  make  use  of  it  to  qualify  our  own  rrsenlments.  If 
we  be  truly  angry  with  ourselves,  as  we  ought  to  !)e,  for  backbiting 
and  censuring  others,  we  shall  be  Ihe  less  angry  with  olhers  foi 
backbiting  and  censuring  us.  We  must  shew  all  meekness  towards 
all  men,  for  we  ourselves  were  sometimes  foolish,  Til.  3.  2,  3. 
Malth.  7.  1,  2.    James,  3.  1,  2. 

23.  All  this  have  I  proved  by  wisdom:  I  said,  I 
will  be  wise  ;  but  it  nas  far  from  me.  24.  That 
which  is  far  off,  and  exceeding  deep,  who  can  find 
it  out?  25.  I  applied  mine  heart  to  know,  and  to 
search,  and  to  seek  out  wisdom,  and  the  reason  of 
tilings,  and  to  know  the  wickedness  of  folly,  even 
of  foolishness  and  madness  :  26.  And  I  find  more 
bitter  than  death  the  woman  whose  heart  is  snares 
and  nets,  and  her  hands  as  bands:  whoso  pleaseth 
God  shall  escape  from  her;  but  the  sinner  shall  be 
taken  by  her.  27.  Behold,  this  have  I  found 
(saith  the  preacher)  counting  one  by  one,  to  find 
out  tlie  account:  28.  AVhich  yet  my  soul  seeketh, 
but  I  find  not :  one  man  among-  a  thousand  have 
I  found  :  but  a  woman  among  all  those  have  I  not 
found.  29.  Lo,  this  only  have  I  found,  that  God 
hath  made  man  upright;  but  tliey  have  sought 
out  many  inventions. 

Solomon  had  hitherto  been  proving  the  vanity  of  Ihe  world,  and 
its  utter  insufficiency  to  make  men  happy;  now  here  he  comes  to 
shew  the  vileness  of  sin,  and  its  certain  tendency  to  make  men 
miserable;  and  this,  as  the  former,  he  proves  from  his  own 
experience,  and  it  was  a  dear-bonght  experience.  He  is  liere, 
more  than  any  where  in  all  Ibis  book,  putting  on  the  habit  of  a 
penitent.  He  reviews  what  he  had  been  discoursing  of  already, 
and  tells  ns  that  what  he  had  said  was  what  he  knew,  and  was 
well  assured  of,  and  what  he  resolved  to  stand  by;  All  this  have  t 
proved  by  reisdom,  f.23.     Nowhere, 

I.  He  owns  and  laments  the  deficiencies  of  his  wisdom.  He 
had  wisdom  enough  to  see  the  vanitv  of  the  world,  and  to  expe- 
rience that  that  would  not  make  a  porlion  for  a  soul;  but,  when 
he  came  to  inquire  further,  he  found  himself  at  a  loss,  his  eye  was 
too  dim,  his  line  was  too  short,  and  Ihough  he  discovered  this, 
there  were  many  olher  things  which  he  could  not  prove  by 
wisrhnn. 

1.   His  scardies  >vcrc  induslricus.     God  had  given  him  a  cupa 


ECCLESIASTES,  VII. 


The  Evil  of  Sin. 


ci»v  for  knowledge  above  any;  Iio  set  np  «itli  a  grcal  stock  of 
wisdom ;  he  hud  tlie  larsresl  op|)oitiinities  of  inijMoving  himself 
lliat  e\er  any  man  had.  And,  (  1.)  He  resolved,  if  it  were  possi- 
ble, to  gain  his  puint ;  I  said,  I  will  hv  irAse.  ;  he  earnestly  desired 
it  as  highly  valiial)le,  lie  fnlly  desioiied  it  as  th.at  which  he  looked 
upon  to  be  all.tliiahle,  he  determined  not  to  sit  down  short  of  it, 
Prov.  18.  1.  Minv  are  not  wise,  because  they  never  said  they; 
wou'd  lie  so,  being  indifferent  to  it;  lu;t  Solomon  set  it  np  for  the  [ 
mark  be  aimed  at.  When  be  made  trial  of  sensual  pleasures,  he  \ 
still  thought  to  arqiKiiiit  liis  heart  with  wisdom,  (cA.  2.  3.)  and 
not  to  be  diverted  from  the  pursuits  of  that;  but  perhaps  he  did 
not  find  it  so  easv  a  thing  as  he  imagined,  to  keep  np  his  cor- 
respondence with  wisdom,  while  be  addicted  himself  so  much  to  bis 
pleasures.  However,  Iiis  will  was  good;  be  said,  /  k-(7/  be  nise. 
Ami  that  was  not  all,  ( 2.)  He  resolved  to  spare  no  pains;  (c.  25.) ' 
"  I apfilied  my  heart;  1  and  my  heart  turned  every  way,  I  left  no 
stone  nnturne(l,  no  means  untried,  to  compass  what  I  had  in  view. 
I  set  myself  to  knoir,  and  to  search,  and  to  seek  ovt,  wisdom,  to 
accomplish  myself  in  all  usefid  learning,  philosophy,  and  divinity." 
If  be  had  not  thus  closely  applied  himself  to  study,  it  had  been  but 
a  jest  for  him  to  say,  /  will  he  wise ;  for  those  that  will  attain  the 
end  must  take  the  right  way.  Solomon  was  a  man  of  great 
quickness,  and  yet,  instead  of  using  that  (with  many)  as  an 
excuse  for  slothfulness,  be  pressed  it  upon  himself  as  an  induce- 
jnent  to  diligence,  arid  the  easier  be  found  it  to  master  a  good 
notion,  the  more  intent  be  would  be  that  be  might  be  master  of 
tlie  more  good  notions.  Those  that  have  the  best  parts  should 
take  the  greatest  ])ains,  as  those  that  have  the  largest  stock  should 
trade  most.  He  applied  himself  not  only  to  know  \>bat  lay  on  the 
surface,  but  to  search  what  lay  hid  out  of  the  conunon  view  and 
road;  nor  did  he  search  a  little  way,  and  then  give  it  over, 
because  be  did  not  presently  find  what  he  searched  for,  but  he 
sotiglit  it  out,  went  to  the  bottom  of  it ;  nor  did  he  aim  to  know 
things  only,  but  the  reasons  of  things,  that  be  nngbt  give  an 
account  of  tbem. 

2.  Yet  his  success  was  not  answerable  or  satisfyina;  "  I  said,  I 
will  he  wise,  hut  it  was  far  from  me,  1  could  not  compass  it.  After 
all.  This  only  I  know,  that  I  know  notkiug,  and  the  more  I  know, 
the  more  1  see  there  is  to  be  known,  and  tbe  more  sensible  I  am 
of  my  own  ignorance.  Tl:nt  u-hicli  is  Jar  <fj,  and  excecdiny  deep, 
who  can  find  it  out?"  He  means  (iod  himself,  his  counsels  and 
his  works;  when  be  searched  into  these,  he  ])resently  found  him- 
self puzzled  and  run  aground  ;  he  could  not  order  his  speech  by 
reason  of  darkness.  It  is  hiyher  than  heaven,  what  cati  he  do? 
Job,  11.8.  RIessed  be  (iod,  there  is  nothing  \\hich  we  have  to 
do  which  is  n.>t  plain  and  easy;  the  trord  is  nit/h  lis;  (Prow  8.9.) 
hut  there  is  a  great  deal  which  we  would  wish  to  know,  which  is 
f(tr  off,  and  excecdiny  deep,  among  the  secret  things  wliich  belong 
not  to  us.  Aiui,  probably,  it  is  a  culpable  ignorance  and  error  ! 
ibat  Solomon  here  laments,  that  his  pleasures,  and  the  manv 
amusements  of  his  court,  had  blinded  bis  eyes,  and  cast  a  mist 
before  Iheni,  so  that  be  could  not  attain  to  true  wisdom^  as  he 
designed. 

II.  He  owns  and  laments  the  instances  of  his  folly,  in  which  be 
bad  exceeded,  as,  in  wisdom,  he  came  short.     Here  is, 

1.  His  inquiry  concerning  the  evil  of  sin.  He  applied  his  heart 
In  know  the  iriekedness  of  folly,  even  of  foolishness  and  madness. 
Observe,  (1.)  The  knowledge  of  sin  is  a  difficult  knowledge,  and 
liard  to  be  attained;  Solomon  took  jtains  for  it.  Sin  has  many 
<lisguises  wilb  \>hich  it  palliates  itself,  as  being  loath  to  appear  sin, 
and  it  is  very  hard  to  strip  it  of  these,  and  to  see  it  in  its  true 
nature  and  colours.  (  2.)  It  is  necessary  to  our  repentance  for  sin, 
that  we  be  accpiainted  witb  llie  evil  of  it,  as  it  is  necessary  to  tbe 
cure  of  a  disease,  to  know  its  nature,  causes,  and  malignity. 
St.  Paul  t  hen  fore  v?L\ucd  the  divine  law,  because  it  discovered  sin 
to  him,  Kotn.  7.7.  Solomon,  who,  in  tbe  days  of  his  folly,  had 
set  his  wits  on  work  to  invent  pleasures,  and  sharpen  them,  and 
was  ingenious  in  making  provision  for  tbe  flesh,  now  that  God 
bad  opened  his  eyes,  is  as  industrious  to  find  out  tbe  asjafravations 
of  siTi,  and  so  to  put  an  edge  u|)on  bis  repentance.  Ingenious 
imners  should  be  ingenious  jienitents,  and  wit  and  learning,  ariionij 


the  oilier  s))oils  of  tbe  strong  man  armed,  should  be  diuide<l  bv  the 
Lord  Jesus.  (;$.)  It  well  becomes  penitents  to  sav  the  worst  they 
can  of  sill,  for  the  truth  is,  we  can  never  speak  ill  enough  of  it. 
Solomon  here,  for  his  further  liunii-jiation,  desired  to  see  niore, 
[  1.]  Of  tbe  sinfulness  of  sin;  that  is  it  which  he  lays  the  greatest 
stress  upon  in  this  inquiry,  to  know  the  teickedness  of  folly;  by 
which  perhaps  he  means  his  own  iniquity,  tbe  sin  of  uncleanness, 
for  that  was  commonly  called  folly  in  Israel,  Gen.  ;5J.  7. 
Dent.  22.21.  Judg.  20.6.  2  Sam'.  13.  12.  When  he  indulged 
liiinself  in  it,  be  made  a  light  matter  of  it;  but  now  he  desires  to 
see  tbe  wickedness  of  it,  its  great  wickedness,  so  Joseph  speaks  of 
it.  Gen.  39.  9.  Or  it  may  be  taken  there  generally  for  all  sin. 
Many  extenuate  their  sins  with  this.  They  were  folly ;  but  Solomon 
sees  wickedness  in  those  follies;  an  offence  to  God,  and  a  wrong 
to  conscience  ;  I'his  is  wickedness,  Jer.4.  18.  Zecli.  .5.8.  [2.]  Of 
the  folly  of  sin  ;  as  there  is  a  wickedness  in  folly,  so  there  is  a  follif 
in  wickedness,  even  foolishness  and  madness.  Wilful  sinners  are 
fools  and  madmen  ;  they  act  contrary  both  to  right  reason  and  to 
their  true  interest. 

2.  Tbe  result  of  this  inquiry. 

(  1.)  He  now  discovered  more  than  ever  of  the  evil  of  thai  great 
sin  which  he  himself  had  been  guilty  of,  the  loving  of  viany  strange, 
women;  (1  Kings,  11.1.)  this  is  that  which  he  here  most  feelingly 
laments,  and  in  very  pathetic  expressions. 

[1.]  He  found  the  remembrance  of  tbe  sin  very  grievous.  Oh 
how  hcavv  did  it  lie  upon  his  conscience,  what  an  aaony  was  he 
in  upon  the  thought  of  it;  tbe  wickedness,  the  foolishness,  the 
madness,  that  be  bad  been  guiltv  of!  I  find  it  tnore  bitter  than 
death.  As  great  a  terror  seized  him,  in  reflection  upon  it,  as  if 
be  had  been  under  the  arrest  of  death.  Thus  do  thev  that  have 
their  sins  set  in  order  before  them  by  a  sound  conviction,  cry  out 
against  tbcni ;  they  are  bitter  as  gall,  nay,  bitter  as  death,  to  all 
true  penitents.  Uncleanness  is  a  sin  that  is,  in  its  own  nature, 
more  pernicious  than  death  itself.  Death  may  be  made  honour- 
able and  comfortable,  but  this  sin  can  be  no  other  than  shiime 
and  ])aiii,   Prov.  5.  9,  11. 

[2.]  He  had  found  the  temjitation  to  the  sin  very  danijerons, 
and  that  it  was  extremely  difficult,  and  next  to  impossible,  foi 
those  that  ventured  into  the  temptation  to  escape  the  sin,  and  foi 
those  that  bad  fallen  into  the  sin  to  recover  themselves  liy  repent- 
ance. The  heart  of  the  adulterous  woman  is  snares  and  nets  ;  she 
plays  her  game  to  ruin  souls  w  itb  as  much  art  and  subtletv  as  ever 
any  fouler  used  to  take  a  silly  bird.  Tbe  methods  such  sinners 
use  are  both  deceiving  and  destroying  as  snares  and  nets  are. 
The  unwary  souls  are  enticed  into  them  bv  tbe  bait  of  ))leasure, 
which  they  grtedily  catch  at,  and  promise  themselves  Siitisfaclion 
in  ;  but  they  are  taken  before  they  are  aware,  and  taken  iricco- 
verablv.  Her  hands  are  as  bands,  with  which,  under  colour  of 
fond  embraces,  she  bol<i  those  fast,  that  she  has  seized  ;  they  are 
held  in  the  cords  of  their  own  sin,  Prov.  5.  22.  Lust  gels  slrensth 
by  being  gratified,  and  its  charms  are  more  prevalent. 

[3.]  He  reckoned  it  a  great  instance  of  God  s  favour  to  any  man, 
if  by  his  grace  be  has  kept  him  fiom  this  sin  ;  He  that  pleases  God 
shall  escape  from  her,  shall  be  preserved  either  from  being  tempted 
to  this  sin,  or  from  being  overcome  bv  tbe  temptation.  Those 
that  are  kept  from  this  sin,  must  acknowledge  it  is  God  that  keeps 
them,  and  not  any  strength  or  resolution  of  their  own,  must 
acknowledge  it  a  great  mercy;  and  they  that  would  have  grace, 
sufficient  for  them,  to  arm  them  against  this  sin,  must  be  careful 
to  please  God  in  every  thing,  by  keeping  bis  ordinances. 
Lev.  18.  30. 

[4.]  He  reckoned  it  a  sin,  that  is  as  sore  a  punishment  of  other 
sins  as  a  man  can  fall  under  in  this  life ;  The  sinner  shall  be  taken 
by  her.  First,  Those  that  allow  themselves  in  other  sins,  by  which 
their  minds  are  blinded,  and  their  consciences  debauched,  are 
tbe  more  easily  drawn  to  this.  Secondly,  It  is  just  with  God  to 
leave  them  to"  themselves  to  fall  into  it.  See  Rom.  1.  2G,  28. 
Eph.  4.  18, 19.  Thus  does  Solomon,  as  it  were,  with  horror,  blesa 
himself  from  the  sin  in  which  he  had  plunged  himself. 

(  2.)  He  now  discovered  more  than  ever  of  the  general  corruj* 
tinii  of  man's  nature.     He  runs  up  that  stream  to  the  fountain,  a 


ECCLESIASTES,  VII,  VIII. 


The  Evil  and  Oris,in  of  Sin. 


hx  fi.tlier  had  done  before  liim,  on  a  like  occasion;  (Ps.51.5.) 

BrIioUl,  I  was  sitapen  in  ini(/vilij. 

J  1 .]  lie  etulcavouird  to  find  nut  the  miniber  of  his  nctiinl  trans- 
gressions; fD.27.)  "  Bihold,  litis  /iiii'c  I  I'diiikI,  lliis  I  hoped  lo 
riiive  found,  I  liioiiglit  I  could  hiive  inid<'rstood  iiiv  errors,  :iiiil 
have  l)roi]!;ht  in  a  complete  lisl,  at  least,  of  the  heads  of  ihciii; 
J  Ihoii^ht  1  fonld  have  connled  them  one  liv  one,  and  have  found 
cut  llie  account."  lie  desired  to  find  them  out  as  a  penitent,  that 
he  iiiitthl  the  more  |)articular!v  ackno\vledy;e  them  ;  and,  generallv, 
the  more  jjarticular  we  are  in  the  confession  of  sin,  llie  more  com- 
fort we  iiave  in  the  sense  of  tlie  pardon  ;  he  desired  it  also,  as  u 
preaciier,  tiiat  he  miglit  llie  more  ))articularly  pive  warning  to 
others.  Note,  A  sound  conviction  of  one  sin  will  |uit  us  upon 
iiiquirinc  into  the  whole  confederacy;  and  Ihe  more  we  see  aioiss 
in  ourselves,  the  more  dilifjenlly  we  should  inquire  fiirlher  uito 
our  own  faults,  that  what  we  see  not  may  be  discovered  to  us, 
Job,  34. 32. 

[2.]  lie  soon  found  himself  at  a  loss,  and  perceived  that  Ibev 
were  innumerable  ;  (u.  20.)  "  ir/t/r/t  yet  t)ii/  soul  seeks,  I  am  still 
counlinn;,  and  still  desirous  to  find  out  the  account,  but  1  find  not, 
I  cannot  count  them  all,  nor  find  out  the  account  of  them  to  |er- 
feclion.  I  still  make  new  and  amazins:  discoveries  of  the  dcspei.ite 
wickedness  that  there  is  in  my  own  heart,"  Jer.  17.  9, 10.  W/io 
can  know  it?  Who  can  understand  his  errors?  Who  can  tell  how 
often  he  offends?  Ps.19. 12.  lie  finds  that  if  God  enters  into 
judgment  with  him,  or  he  with  himself,  for  all  his  tliouKlits, 
words,  and  actions,  he  is  not  able  to  answer  for  one  of  a  thousand, 
Job,f).  3.  This  he  illustrates,  bv  comparing  the  corruption  of  his 
own  heart  and  life  with  the  corruption  of  Ihe  world,  where  he 
scarcely  found  one  good  man  anions;  a  thousand,  nay,  anions:  all 
the  thousand  wives  and  concubines  which  he  had,  be  did  not  find 
one  ffood  ironian;  "Even  so,"  says  he,  "when  I  come  to  recol- 
lect and  review  niv  own  tliouc;hts,  words,  and  actions,  and  all  the 
piissaijes  of  mv  life  past,  perhaps  among'  those  that  were  manlv  I 
might  find  one  good  among  a  thousand,  and  tliat  was  all,  the  rest 
even  of  those  had  some  corruption  or  other  in  them."  He  found 
(t).20.)  that  be  had  sinned  even  in  doing  good;  but  for  those  that 
were  effeminate,  that  passed  in  Ihe  indulgence  of  his  ])leasures, 
l''ev  were  all  naught;  in  that  part  of  his  life  there  did  not  appear 
so  much  as  one  of  a  thousand  good.  In  our  hearts  and  li\cs  there 
appears  little  good,  at  the  best,  but  sometimes  none  at  all. 
Doubtless,  this  is  not  intended  as  a  censure  of  the  female  sex  in 
general;  it  is  probable  that  ll'.ere  have  been,  and  are,  more  good 
women  than  good  men;  (Acts,  17.  4, 12.)  he  merely  alludes  to  his 
own  sad  experience;  and  perhaps  there  may  be  Ibis  further  in  it, 
he  does,  in  bis  proverbs,  warn  us  against  tlie  snares  both  of  the 
evil  wan  and  of  the  strange  woman,  Prov.2. 12,  IG. — 4.14. — 5.3. 
Now  he  bad  observed  the  ways  of  the  evil  women  to  be  more  de- 
ceitful and  dangerous  than  those  of  the  eril  men,  that  it  was  more 
difficult  to  discover  their  frauds  and  elude  Iheir  snares;  and  there- 
fore he  compares  sin  to  an  adidleress,  (Prov.9. 13.)  and  perceives 
he  can  no  more  find  out  llie  deceilfulness  of  his  own  heart  than 
he  can  that  of  a  strange  woman,  whose  ways  are  moveable,  that 
thou  canst  not  know  them. 

[3.]  lie  Iberefore  runs  up  all  the  streams  of  actual  transgression 
to  the  fountain  of  original  corruption.  The  source  of  all  the  folly 
and  madness  that  are  in  the  world,  is  in  man's  apostacy  from  God, 
and  his  degeneracy  from  his  )iriinitive  rectitude  ;  (i'.29.)  "  Lo,  this 
only  have  I  found;  when  I  could  not  find  out  the  particulars,  yet  the 
gross  account  was  manifest  enough  ;  it  is  as  clear  as  the  sun,  that 
man  is  corrupted  and  revolted,  and  is  not  as  he  was  made."  Observe, 

First,  How  man  was  made  by  the  wisdom  and  goodness  of 
God  ;  God  made  man  upright;  Adam  the  first  man,  so  the  Clial- 
(lee.  God  made  him,  and  he  made  him  upright,  such  a  one  as 
lie  should  be;  being  made  a  rational  creature,  he  was,  in  all 
respects,  such  a  one  as  a  rational  creature  should  be,  vprir/hf, 
without  ajiy  irregularity,  one  could  find  no  fault  in  him;  he  was 
upright,  determined  to  God  only,  in  opposition  to  Ihe  tiiuny 
inventions  which  he  afterward  turned  aside  to.  Man,  as  he  came 
out  of  God's  hands,  was  (as  \;'e  may  say)  a  little  j)icturc  of  iii» 
Maker,  wlio  is  gooa  ana  vpright. 


Secondly,  How  ho  was  marred,  and,  in  effect,  unmade,  by  his 
own  folly  and  badness;  They  hare  sought  out  many  inventions: 
they,  our  first  parents,  or  Ihe  vhole  race,  all  in  general,  and 
every  one  in  particular.  They  have  sought  out  great  inventions, 
so  s(Mue;  inventions  lo  become  great  as  gods,  Gen.o.o.  Or,  the 
inventions  of  Ihe  great  ones,  so  some  ;  of  the  angels  that  fell,  the 
Magnates.  Or,  many  inventions.  Man,  instead  of  resting  iti 
what  (iod  had  found  for  him,  was  for  seeking  to  mend  himself, 
like  the  prodigal  that  left  his  father's  house,  to  seek  his  fortune. 
Instead  of  being  for  one,  he  was  for  many  ;  inste;td  of  being  for 
God's  inslilulions,  he  was  for  his  own  inventions.  The  law  of  his 
creation  would  not  hold  him,  but  he  wnuM  be  at  his  own  disposal, 
and  follow  his  own  senlimeiils  and  inclinations.  Vain  man  ivonld 
he  wise,  wiser  than  his  Maker;  is  giddv  and  unsettled  in  his  pur- 
suits, and  therefore  has  many  inventions.  Thev  that  forsake  (iod, 
wander  endlessly.  Men's  actual  transgressions  are  mulli|)lied. 
.Solomon  could  not  find  out  how  many  thev  are ;  (r.  2R.)  but  he 
found  they  were  i^ery  many.  jVlaiiy  kinds  of  sins,  and  those  often 
repeated  ;   they  are  more  than  the  hairs  on  our  heads,   Vs.  40. 12. 

CHAP.  VIII. 

Sojomon,  in  ihts  cnapter,  conies  to  recommend  wisdom  to  us,  a^  (he  irwxt  pmri-r/iii 
antidote  against  hotli  the  temptntions  and  ve.rations  thnt  arise  /mm  the  vanity 
of  the  icitrld.  Hire  is,  I.  The  benefit  and  praise  of  lei'dom,  r.  1.  //.  .Somt 
particular  instances  of  leisdom  prescribed  tons.  1.  We  must  Ueep  in  due 
subjection  to  the  government  God  has  set  over  us,  i'.2...'i.  2.  ]\'e  must 
get  ready  for  sudden  evils,  and  especially  for  sudden  death,  r.  (i..R.  3.  TKe 
must  arm  ourselves  against  the  temptation  of  an  opjiressire  gorirniiient,  and 
not  think  it  strange,  r.9. 10.  The  inipttnity  of  oppressors  malus  them  mitre 
daring,  (r.  1 1.)  but  in  the  issue  it  teill  be  iiell  with  the  righteous  and  ill  teilh 
the  u'icked ;  (r.  12,13.)  and  therefore  ihe  present  profperily  of  the  leielc^d 
and  afflictions  of  the  righteous  ought  not  to  be  a  stumhling-bloek  to  us,  r.  14. 
4.  We  must  cheerfully  use  the  gifts  of  God's  providence,  v.  1.5.  5.  We 
must  trith  an  entire  safisfactioji  acquiesce  in  the  will  of  God,  and,  not  pre* 
tending  to  find  the  bottom,  we  must  humbly  and  silently  adore  Ihe  depth  oj 
his  unsearchable  counsels,  being  assured  they  are  all  wise,  just,  and  gtod, 
».  10,17. 

l.'W^T'HO  i.t  as  the  wise  man?  and  wlio  kiiow- 
T  V  eth  the  interpi-etation  of  a  thing?  A 
man's  wisdom  maketh  his  face  to  shine,  and  tlie 
boldness  of  iiis  face  sludl  he  clianged.  2. 1  counsel 
thee  to  keep  the  king's  commandment,  and  that  in 
regard  of  the  oath  of  God.  3.  Be  not  hasty  to 
go  out  of  his  sight:  stand  not  in  an  evil  thing; 
for  he  doeth  whatsoever  pleaseth  him.  4.  \\  here 
the  wor€l  of  a  king  is,  there  is  power:  and  who 
may  say  unto  liim,  Wiiat  doest  ihou?  5.  Whoso 
keepeth  the  commandment  shall  feel  no  evil  thing: 
and  a  wise  man's  heart  discerneth  both  time  and 
judgment. 

Here  is, 

I.  /\n  encomium  of  wisdom,  (»>.l.)  that  is,  of  true  )>iety,  guided 
in  all  its  exercises  by  prudence  and  discretion.  The  wise  man  is 
Ihe  good  man,  that  knows  (iod,  and  glorifies  him,  knows  himself, 
and  does  well  for  himself;  his  wisdom  is  a  great  happiness  to 
him;   for, 

1.  It  advances  him  above  his  neighbours,  and  makes  him  more 
excellent  than  they;  Wlio  is  as  the  wise  man?  Note,  Heavenly 
wisdom  will  make  a  man  an  incomparable  man.  No  man 
without  grace,  though  he  be  learned,  or  noble,  or  rich,  is  to  be 
compared  with  a  man  that  has  true  grace,  and  is  therefore  ac- 
cepted of  God. 

2.  It  makes  him  useful  among  bis  neighbours,  and  very  ser- 
viceable to  them  ;  Who  but  the  wise  man  /mows  the  interpre'ation 
of  a  thing,  understands  the  times  and  the  events  of  theru,  and 
their  critical  junctures,  .so  as  to  direct  jcAa*  Israel  ought  tv  do  ? 
lChron.l2.  32. 

3.  U  beautifies  a  man  in  the  eves  of   his  friends;   it  vtaka  hit 


ECCLESIASTES,  VIII. 


The  Duty  of  Subjects. 


face  to  shine,  as  Moses's  did  when  lie  came  down  from  ihe  mount; 
it  puts  lionour  upon  a  man,  and  a  lustre  on  his  whole  conversation, 
jiiakes  iiini  to  be  regarded  and  taken  notice  of,  and  gains  him 
respect;  (as  Job,  2i).  7,  Ac.)  it  makes  him  lovely  and  amiable,  and 
Ihe  darling  and  blessing  of  his  country;  The  strcnrjth  of  Ids  face, 
Ihe  sourness  and  severity  of  his  countenance,  (so  some  understand 
the  last  clause,)  shall  be  changed  by  it  into  that  which  is  sweet 
and  oliligmg.  Even  those  whose  natural  temper  is  rough  and 
morose,  bv  uisdom  are  strangely  altered,  they  become  mild  and 
jeiillc,  and  learn  to  look  pleasant. 

4.  It  iiiibolilens  a  man  against  his  adversaries,  their  attempts, 
Jtid  their  scorn  ;  The  bohincss  of  his  face  shall  be  doubled  by 
wisdom;  it  "ill  aild  very  much  to  his  courage  in  maintaining  his 
fiilegrity,  when  he  not  only  has  an  honest  cause  to  plead,  but  by 
his  wisdom  knows  how  to  manasre  it,  and  where  to  find  Ihe  inter- 
jirelalion  of  a  thinr/.  He  shall  not  be  ashamed,  but  shall  speak 
yriih  his  enemy  in  ihe  gate. 

(I.  A  particular  instance  of  wisdom  pressed  upon  us,  and  that 
is,  subjection  to  authority,  and  a  dutiful  and  peaceable  perseverance 
in  our  allegiance  to  the  government  which  Providence  basset  over 
ns.     Observe, 

\.  How  the  duty  of  subjects  is  here  described : 

(l.)We  must  be  observant  of  the  laws.  In  all  those  things 
Alipnin  the  civil  power  is  to  interpose,  whether  legislative  or 
iuiiicial,  we  ought  to  submit  to  its  order  and  constitutions;  / 
counsel  thee;  it  may  as  well  be  supplied,  /  charge  thee,  not  only 
as  a  prince  but  as  a  preacher:  he  might  do  both;  "I  recommend 
it  lo  thee  as  a  piece  of  wisdom ;  I  say,  whatever  those  say  tliat 
are  given  lo  change,  keep  the  king^s  commandment ;  wherever  the 
•lovereign  power  is  lodged,  be  subject  to  it.  Observe  the  mouth  of 
a  king,"  (so  the  phrase  is,)  "  say  as  he  says,  do  as  he  bids  thee ; 
lit  his  word  be  a  law,  or  rather  let  the  law  be  his  word."  Some 
understand  the  following  clause  as  a  limitation  of  this  obedience; 
"  Keep  the  king's  commandment,  yet  so  as  to  have  a  regard  to  the 
ralh  of  God,  so  as  to  keep  a  good  conscience,  and  not  to  violate 
lliy  obligations  to  God,  which  are  prior  and  superior  to  thine  obli- 
gations to  the  king.  Render  to  Ccesar  the  things  that  are  Ccears, 
but  so  as  to  reserve  pure  and  entire  to  God  the  things  that  are  his." 

(2.)  We  must  not  be  forward  to  find  fault  with  the  public  ad- 
niinistration,  or  quarrel  with  every  thing  that  is  not  just  according 
lo  our  mind,  nor  quit  our  post  of  service  under  the  government, 
and  throw  it  up,  upon  every  discontent;  (u. 3.)  "Be  not  hasty  to 
yo  out  of  his  sight,  when  he  is  displeased  at  thee,  (c/t.  10. 4.)  or 
^^llen  thou  art  disjjleased  at  him;  fly  not  off  in  a  passion,  nor 
enter  ain  such  jealousies  of  him  as  will  tempt  ihee  to  renounce 
tlie  court,  or  forsake  the  kingdom."  Solomon's  subjects,  as  soon 
ns  ids  liead  was  laid  low,  went  directly  contrary  to  this  rule,  when, 
upon  the  rough  answer  «liich  Rehoboam  gave  them,  they  were 
hasty  to  go  out  of  his  sight,  would  not  take  time  for  second  thoughts, 
nor  admit  |)roposals  of  accommodation,  but  cried.  To  your  tents, 
()  Israel.  "  There  may  ])er!iaps  be  a  just  cause  for  to  go  out  of  his 
sight ;  but  be  not  hasty  to  do  it,  act  with  great  deliberation." 

( 3.)  We  must  not  persist  in  a  fault  when  it  is  sliewed  us; 
"  Stand  not  in  an  evil  thing ;  in  any  offence  thou  hast  given  to  thy 
prince,  lunnble  thyself,  and  do  not  justify  thyself,  for  that  "ill 
make  the  olfence  much  more  offensive.  In  any  ill  design  thou 
liast,  upon  some  discontent,  conceived  against  thv  prince,  do  not 
proceed  in  it;  hid  if  thou  hast  done  fooliihlif  in  lifting  vp  thyself, 
or  hnst  thought  evil,  lay  thy  hand  upon  thy  mouth,"  Prov.  30.  32. 
Note,  Though  we  may  by  surprise  be  drawn  into  an  evil  thing, 
yet  we  must  not  stand  in  it,  but  recede  from  it  as  soon  as  it 
appears  to  us  to  be  evil. 

(4.)  We  must  prudently  accommodate  ourselves  to  our  oppor- 
tunities, both  for  our  own  relict,  if  we  think  ourselves  wronged, 
and  for  the  redress  of  public  grievances;  A  wise  man's  heart  dis- 
cerns both  time  aud  judgment ;  (v.  H.)  it  is  the  wisdom  of  sid)iocts, 
in  applying  themsehes  to  their  yirince,  to  inquire  and  consider 
both  at  what  season,  and  in  what  manner,  Ihcy  may  do  it  best 
and  most  elfectually,  to  pacify  his  anger,  obtain  his  favour,  or 
obtain  the  revocation  of  any  grievous  measure  prescribed.  Esther, 
m  dealing  with  Ahasuerus,  took  a  deal  pains  to  discern  both  iime 


and  judgment,  and  it  sped  accordingly.  This  may  betaken  as  a 
general  rule  of  wisdom,  that  every  thing  should  be  well-timed; 
and  our  enterprises  are  then  likely  to  succeed,  when  we  embrace 
the  exact  opportunity  for  them. 

2.  What  arguments  are  here  used  to  engage  us  to  be  subject  to 
the  higher  ])owers  ;  they  are  much  the  same  with  those  which 
St.  Paul  uses,  Rom.  13.  l,&c. 

(1.)  We  7nust  needs  be  subject,  for  conscience-sake,  and  that  is 
the  most  powerful  principle  of  subjection  ;  we  must  be  subject 
because  of  the  oath  of  God,  the  oath  of  allegiance,  which  we  have 
taken  to  be  faithful  to  the  government;  the  covenant  bcticeen  the 
king  and  the  penple,  2Chron.23.1(5.  David  made  a  covenant,  or 
contract,  tcith  the  elders  of  Israel,  though  he  was  king  by  divine 
designation,  lChron.11.3.  "Keep  the  king's  commandments, 
for  he  has  sworn  to  rule  thee  in  the  fear  of  God,  and  thou  hast 
sworn,  in  that  fear,  to  be  faithful  to  him."  It  is  called  the  oath 
of  God,  because  he  is  a  Witness  to  it,  and  will  avenge  the  violation 
of  it. 

(2.)  For  wrath's  sake;  because  of  the  sword  which  the  prince 
bears,  and  the  power  he  is  intrusted  with,  which  make  him  very 
formidable;  He  does  whatsoever  pleases  him ;  he  has  a  great  autho- 
rity, and  a  great  ability  to  support  that  authority ;  (i>.4.)  Where 
the  word  of  a  king  is,  giving  orders  to  seize  a  man,  there  is  power ; 
there  are  many  that  w  ill  execute  his  orders,  w  hich  makes  the  tvratli 
of  a  king,  or  supreme  government,  like  tke  roaring  of  a  lion,  and 
like  messengers  of  death.  Who  may  say  vnto  him.  What  doest 
thou?  He  that  contradicts  him,  does  it  at  his  peril.  Kings  will 
not  bear  to  have  their  orders  disputed,  but  expect  they  should  be 
obeyed. .  In  short,  it  is  dangerous  contending  with  sovereignty, 
and  what  many  have  repented.  A  subject  is  an  unequal  matcii  for 
a  prince.     He  may  command  me,  who  has  lesions  at  command. 

(3.)  For  the  sake  of  our  own  comfort;  Whoso  keeps  the  com- 
mandment, and  lives  a  quiet  and  jicaceable  life,  shall  feel  no  evil 
thing;  to  which  that  of  the  apostle  answers,  (Rom.  13. 3.)  M'llt 
thou  then  not  be  afraid  of  Ihe  power  of  the  king?  Do  that  ivhicli 
is  good,  as  becomes  a  dutiful  and  loyal  subject,  and  Ikon  shall, 
ordinarily,  have  praise  of  the  same.  He  that  does  no  ill,  shall 
feel  no  ill,  and  needs  fear  none. 

0.  Because  to  every  purpose  there  is  time  and 
judgment,  therefore  the  misery  of  man  is  great 
upon  Iiim.  7.  For  he  knoweth  not  that  whicii 
shall  be:  for  who  can  tell  him  when  it  shall  be? 
8.  There  is  no  man  that  hath  power  over  the 
spirit  to  retain  the  spirit;  neither  hath  he  power 
in  the  day  of  death;  and  there  is  no  discharge  '\\\ 
that  war;  neither  shall  wickedness  deliver  those 
that  are  given  to  it. 

Solomon  had  said,  (r.  5.)  that  a  wise  man's  heart  discerns  time 
and  judgment ;  a  man's  wisdom  will  go  a  great  way,  by  the  bless- 
ing of  God,  in  moral  prognostications;  but  here  he  shews  that 
few  liave  that  wisdom,  and  that  even  the  wisest  may  yet  be  snr- 
(irised  by  a  calamity  which  they  had  not  any  foresight  of,  and 
therefore  it  is  our  wisdom  to  expect,  and  prepare  for,  sudden 
changes.     Oljserve, 

1.  All  the  events  concerning  us,  with  the  exact  time  of  them, 
are  determined  and  appointed  in  the  counsel  and  foreknowledge  of 
Gorl,  and  all  in  wisdom  ;  To  every  purpose  there  is  a  time  prefixed, 
and  it  is  the  best  time,  for  it  is  time  and  judgment,  time  appointed 
both  in  w  isdom  and  righteousness  ;  the  appointment  is  not  charge- 
able with  foily  or  iniquity. 

2.  We  are  very  much  in  the  dark  concerning  future  events,  and 
the  time  and  season  of  them  ;  Man  knows  not  that  which  shall  be 
himself;  and  ivho  can  tell  him  when  or  how  it  shall  be?  v. 7.  Il 
cannot  either  be  foreseen  by  him,  or  foretold  to  liim;  the  stars 
connot  foretell  a  man  what  shall  be,  nor  any  of  the  arts  of  divina- 
tion;  God  has,  in  wisdom,  concealed  from  us  the  knowledge  of 
future  events,   that  we  may  be  always  ready  for  changes. 

3.  It  is  our  great  unhappiness  and  misery,  that,  because  we  can» 


ECCLESIASTES,  VIII. 


The  Evil  of  oppressive  Rulfi's 


iiut  forcspp  nn  evil,  we  know  nol  how  to  avoid  it,  or  cjiiard  against 
it,  and,  l)e<;iiise  we  are  not  aware  of  flie  proper  siiecessfid  season 
of  actions,  lliercforc  we  lose  our  <ipporlunilies,  and  miss  oar  way; 
liccnunc  to  cvi'iij  purpose  t/icic  is  hut  one  way,  one  method,  one 
proper  opportunity,  ihrrvforc  tin;  iiiisvnj  of  man  is  r/icat  vpon 
him;  because  it  is  so  hard  to  hit  that,  and  it  is  a  llionsand  to  one 
hut  he  misses  it.  ]\Iost  of  tlie  luiseries  men  labour  under  iiad 
heen  prevented,  if  thev  couhl  have  heen  foreseen,  and  tiic  liappy 
lime  discdvered  to  avoid  thetn.  Men  are  miserai)le,  because  they 
arc  not  sufficiently  sagacious  and  attentive. 

4.  Whatever  other  evils  may  be  avoided,  wc  are  all  under  a 
fatal  necessity  of  dyinc,  r.8. 

(1.)  When  the  soul  is  required,  it  must  be  resigned,  and  it  is  to 
no  purpose  to  dispute  it,  either  by  arms  or  argnnients,  ourselves, 
or  by  any  friend  ;  There  is  no  man  that  has  power  over  liis  own 
spirit  to  r<'ta(n  it,  \\hen  it  is  summoned  to  return  to  God  v\ho 
gave  i(.  It  cannot  fly  any  where  out  of  the  jurisdiction  of  death, 
nor  find  any  )>Iace  where  its  writs  do  not  run.  It  cannot  abscond 
-so  as  to  esciipe  death's  eye,  thonj^li  it  is  hid  from  the  eyes  of  all 
living.  A  man  has  no  power  to  adjourn  the  day  of  his  death,  nor 
can  he  by  pravers  or  bril)es  olitain  a  reprieve:  no  bail  will  be 
taken,  no  essoine,*  protection,  or  imparlance, f  allowed.  We  have 
not  ponir  over  the  spirit  of  a  friend,  to  retain  that  ;  the  prince, 
with  all  his  aulhoritv,  cannot  prolong  the  life  of  the  most  valuable 
of  his  subjects,  nor  the  physician,  with  his  medicines  and  methods, 
nor  the  soldier,  with  his  force,  nor  the  orator,  with  his  eloquence, 
nor  the  best  saint,  with  his  intercessions.  The  stroke  of  death  can 
bv  no  means  be  ]Hit  bv,  when  our  days  are  determined,  and  the 
hour  ajipointed  ns  is  come. 

(2.)  Death  is  an  enemy  that  we  ninsl  all  enter  the  lists  viilh, 
sooner  or  later;  There  is  no  disehargc  in  that  jvor,  no  dismission 
from  it,  either  of  the  men  of  business,  or  of  the  faint-hearted,  as 
there  was  among  the  Jews,  Dent.20.  5, 8.  While  we  live,  we 
arc  struuglinc:  with  death,  and  we  shall  never  put  off  the  harness 
fill  wc  put  off  the  body,  never  obtain  the  discharge  till  death  has 
obtained  the  mastery;  the  youngest  is  not  released  as  a  fresh- 
water soldier,  nor  the  oldest  as  miles  emeritus — a  soldier  whose 
merits  hove  entitled  him  to  a  discharr/e.  Death  is  a  battle  that 
must  be  fought ;  There  is  no  sendlncf  to  that  irar,  so  some  read  it ; 
no  substituting  another  to  muster  for  us,  no  champion  admitted  to 
fight  for  us;  we  must  ourselves  engage,  and  are  concerned  to 
provide  accordingly,  as  for  a  battle. 

(3.)  Men's  wickedness,  by  which  they  often  evade  or  outface 
the  justice  of  the  prince,  cannot  secure  them  from  the  arrest  of 
death,  nor  can  the  most  obstinate  sinner  harden  his  heart  against 
those  terrors.  Though  he  strenr/thrn  himsi  If  e\ev  so  much  in  his 
wichedness,  (Ps.5'2.7.)  death  will  be  too  strong  for  him;  the 
most  subtle  wickedness  cannot  outwit  death,  nor  the  most  impu- 
dent wickedness  outbrave  death.  Nay,  the  wickedness  which  men 
give  themselves  to,  will  be  so  far  from  delivering  them  from  death, 
that  it  will  deliver  them  up  to  death. 

9.  All  this  have  I  seen,  and  applied  my  heart 
unto  every  work  that  is  done  under  the  sun:  t/iere 
is  a  time  wherein  one  man  rnleth  over  another  to 
his  own  hurt.  10.  And  so  I  saw  the  wicked  buried, 
who  liad  come  and  gone  from  the  place  of  the  holy, 
and  they  were  forgotten  in  the  city  where  they  had 
so  done:  this  is  also  vanity.  11.  Because  sentence 
against  an  evil  work  is  not  executed  speedily, 
therefore  the  heart  of  the  sons  of  men  is  fully  set 
in  them  to  do  evil.  12.  Though  a  sitiner  do  evil 
an  hundred  times,  and  his  days  he  prolonned,  yet 
surely  I  know  tliat  it  shall  I)e  well  with  them  that 
fear  God,  which  fear  before  him;  13.  But  il  shall 
not  be  well  with  the  wicked,  neither  shall  he  pro- 


lono-  his  days,  w/dch  are  as  a  shadow;  because  lnj 
fearelli  not  before  God. 

Sohimon,  in  the  heirinning  of  the  chapter,  had  warned  us  agahisl 
having  any  lliing  to  do  with  soditiouiS  subjects;  here,  in  these  verses, 
he  (iK-ouraacs  us,  in  reference  to  tlie  mischief  of  tyrannical  ami 
oppressive  riders,  such  as  he  had  complained  of  before,  ch.li.  Hi. 
—4.1. 

l.IIe  had  idtserved  many  such  rulers,  f;.9.  In  the  serious 
vie\\s  and  reviews  he  had  taken  of  the  children  of  men  and  their 
stale,  he  had  observed  that  many  a  time  one  man  rules  orer  another 
to  his  hurl;  that  is,  (l.)To  the  hurt  of  the  ruled,  luany  under- 
stand it  so;  whereas  they  ought  to  be  God's  ministers  unto  their 
subjects/oc  their  r/ood,  (Rom.  13. 4.)  to  adiinnister  justice,  and  to 
preserve  the  public  |)eace  and  order,  they  use  their  jiower  for  ihejr 
hurl,  to  invade  their  property,  encroach  upon  their  liberty,  and 
patronise  the  acts  of  injustice.  It  is  sad  with  a  people,  «lien  those 
that  should  protect  iheir  religion  and  rights  aim  at  the  destruction 
of  both.  (2.) To  the  hurt  of  the  rulers,  so  we  render  it;  to  their 
out)  hurt,  to  the  feeding  of  their  pride  and  covetousness,  the 
gratifying  of  their  ])assion  and  revenge,  and  so,  to  the  fillinsr  up  of 
the  measure  of  their  sins,  and  the  hastcjiing  and  ascravatiiig  of 
their  ruin.  Atjeiis  ar/endo  repatitiir —  What  hurt  men  do  to  others, 
uill  return,  in  the  end,  to  their  own  hurt. 

2.  He  had  observed  them  to  prosper  and  flourish  in  the  abuse  of 
their  power;  (r.lO.)  I saiv  those  niched  riders  come  aud  r/o/rom 
the  place  of  the  hohj ;  go  in  slate  to,  and  relurn  in  |-.om|)  fiom,  the 
place  of  judicature,  (which  is  called  the  place  of  the  Holy  One, 
because  the  judgment  is  the  Lord's,  IDe.ii.'i.]'!.)  and  he  judges 
among  the  gods,  (Ps.«2.1.)  and  is  with  them  in  the  judgment, 
(2Cliron.l9.  6.)  and  they  continued  all  their  days  in  office,  were 
never  reckoned  wilh  for  their  male-administration,  but  died  in 
honour,  and  were  Iiuried  magnificently;  their  commissions  wen; 
durante  vita — during  life,  and  nol  quamdiu  se  bene  gesserint — 
durinq  qood  behaviour ;  and  they  n-cre  forgotten  in  tlie  city  where 
they  had  so  done;  their  wicked  practices  were  not  remembered 
against  them  to  their  reproach  and  infamy  when  they  were  gone. 
Or  rather,  it  denotes  the  vanity  of  their  dignity  and  power,  for 
that  is  his  remark  upon  it  in  the  close  of  the  verse;  This  is  also 
vanity,  Thev  are  proud  of  their  wealth,  and  power,  and  honour, 
because  they  sit  in  the  place  of  the  holy;  but  all  this  cannot  secure, 
(1.)  Their  bodies  from  being  buried  in  the  dust;  I  saw  them  laid 
in  the  grave;  and  tlii'ir  pomp,  though  it  attended  them  thither, 
could  not  descend  after  them,  Ps.  49.17.  (2.)  Nor  their  names 
from  being  buried  in  oblivion;  for  they  were  forgotten,  as  if  they 
had   never  been. 

3.  He  had  observed  that  their  prosperity  hardened  them  in  their 
wickedness,  v. 11.  It  is  true  of  all  sinners  in  general,  and  jiar- 
ticularly  of  wicked  rulers,  that,  because  sentence  against  their  evil 
icorhs  is  not  executed  speedily,  they  think  it  will  never  be  executed, 
and  therefore  they  set  the  law  at  defiance,  and  their  hearts  are  full 
in  them  to  do  evil;  they  venture  to  do  so  much  the  more  nnschief, 
fetch  a  greater  compass  in  their  wicked  designs,  and  are  secure  and 
fearless  in  if,  and  commit  iniquity  with  a  high  hand.  Observe, 
(1.)  Sentence  is  past  against  evil  works,  and  evil  workers,  by  the 
righteous  Judge  of  heaven  and  earth,  even  against  the  evil  works 
of  princes  and  great  men,  as  well  as  of  inferior  persons.  (2.)  The 
execution  of  this  sentence  is  often  delayed  a  great  while,  and  the 
sinner  goes  on,  not  oidv  unpunished,  but  prosperous  and  successful 
(3.)  Impunity  hardens  sinners  in  impiety,  and  the  patience  of  God 
is  shamefully  abused  by  mnny,  \\ho,  instead  of  being  led  by  it  to 
repentance,  are  confirmed  by  it  in  their  impcnilency.  (4.)  Sinners 
herein  deceive  themselves,  for  though  the  sentence  be  not  exrculal 
speedily,  it  will  be  executed  the  more  severely,  at  last.  Vengeance 
conies  slowly,  but  it  comes  surely;  and  wrath  is  in  the  mean  lime 
treasured  np  against  the  day  of  lerath. 

4.  He  foresaw  such  an  end  of  all  these  things  as  would  be  suf- 
ficient to  keep  us  from  quarrelling  wift  the  Di\iiie  Providence 
upon  account  of  them.     He   supposes  a  \\ickcd   ruler   to  do  an 


•■Excuse.— El). 


t  Respite. — Ed. 


ECCLESIASTES.  VIII. 


Ihe  Mysteries  of  Providence 


>njiist  Uiing  a  hiindrrd  limes,  and  that  yet  his  jMinisliim'til  is  de- 
fcirrd,  and  (iod's  iKiticiirc  toward  \mn  is  prolonged,  iiuicli  beyond 
^^llat  was  expected,  and  the  days  of  liis  power  aie  lengtlieiied  out, 
so  llial  lie  continues  to  oppress;  yet  he  intimates  that  he  should 
not  be  discourased. 

(1.)  (iod's  people  are  certainly  a  ha))py  people,  though  they  be 
oppressed;  It  shall  be  well  uith  them  that  fear  God,  I  say,  with 
all  tlieiii,  and  them  only,  which  fear  before  him.  Note,  [1.]  It  is 
the  character  of  God's  people  that  thev  fear  God,  have  an  awe  of 
liini  ii|)on  their  hearts,  and  make  conscience  of  their  duty  to  him  ; 
and  this,  because  they  see  his  eve  always  upon  them,  and  thev 
know  it  is  their  concern  to  a|)prove  themselves  to  him.  When 
thev  lie  at  the  mercv  of  proud  oppressors,  they  fear  God  more  than 
(hey  fear  them.  Thev  do  not  quarrel  with  the  [)rovidence  of  God, 
but  submit  to  it.  ['.i-]  It  is  the  happiness  of  all  that  /ear  God, 
that  in  the  worst  of  times  ('/  shall  he  well  with  them  ;  their  ha|)pi- 
less  in  God's  favour  cannot  be  ))rejudiced,  nor  their  communion 
with  (iod  interrupted,  by  their  troubles;  they  are  in  a  good  case, 
for  thev  are  kept  in  a  good  frame  under  their  troubles,  and  in  the 
end  they  shall  have  a  blessed  deliverance  from,  and  an  abundant 
recompence  for,  their  troubles.  And  therefore  surely  I  know,  I 
know  it  by  the  jironiise  of  God,  and  the  experience  of  all  the  saints, 
that,  however  it  goes  with  others,  it  shall  go  well  icith  them.  All 
is  well  that  ends  well. 

(2.)  Wicked  people  are  certainly  a  miserable  people;  though 
Ihev  prosper,  and  prevail,  for  a  time,  the  curse  is  as  sure  to  them 
as  the  blessing  is  to  the  righteous;  It  shall  not  be  well  with  the 
wicked,  as  <ithers  think  it  is,  who  judge  by  outward  ajipearance, 
and  as  thev  themselves  expect  it  will  be  ;  nav,  7coe  to  Ihe  wicked,  it 
thall  he  ill  with  them  ;  (Isa.  3.  10, 11.)  they  shall  be  reckoned  with 
for  all  the  ill  they  have  done;  nothing  that  befalls  them  shall  be 
really  well  for  them.  Nihil  potest  ad  iiialos  percevire  qnnd  ])rosit, 
imo  nihil (jtiodiion  noceat — No  event  can  occur  to  the  wickcdwhich 
will  do  them  good,  rather,  no  event  wliieh  willnot  not  do  them  harm. 
Seneca.  Note,  [  1 .]  The  w  icked  man's  days  are  as  a  shadow,  not 
onlv  uncertain  and  declining,  as  all  men's  days  are,  but  altogether 
unprofitable.  A  good  man's  days  have  some  substance  in  them  ; 
lie  lives  to  a  good  purpose  ;  a  wicked  man's  davs  are  all  as  a 
thadow,  empty  and  worthless.  [2.]  These  days  shall  not  be  pro- 
longed to  what  he  promised  himself ;  he  shall  not  live  out  half  his 
dags,  Ps.  55.23.  Though  they  may  be  prolonged,  (i;.12.)  bevond 
what  others  expected,  yet  his  day  shall  come  to  fall.  He  shall 
fall  short  of  everlasting  life,  and  then  his  long  life  on  earth  will  be 
wiirth  little.  [3.]  God's  irreat  quarrel  with  wicked  people  is  for 
their  not  fearing  before  him  ;  that  is  at  the  bottom  of  their  wicked- 
ness, and  cuts  them  off  from   all  happiness. 

14.  There  is  a  vanity'  which  is  done  upon  the 
earth;  that  ihei-e  be  just  men.  unto  whom  it  hap- 
peneth  according  to  the  work  of  the  wicked  ;  again, 
there  be  wicked  men,  to  whom  it  ha[)peneth  ac- 
cording to  the  work  of  the  righteous:  I  said  that 
tiiis  also  ^s  vanity.  15.  Then  I  commended  mirth, 
because  a  man  hath  no  better  thing  under  the  sun, 
than  to  eat,  and  to  drink,  and  to  be  merry:  for 
tiiat  shall  al)i<le  with  him  of  his  labour  the  days  of 
his  life,  which  God  giveth  him  under  the  sun. 
16.  When  I  applied  mine  heart  to  know  wisdom, 
and  to  see  the  business  that  is  done  u])on  the 
earth:  (for  also  t/iere  is  Ihat  neither  day  nor  night 
eeeth  sleep  with  his  eyes:)  17.  Thei")  I  beheld 
all  the  work  of  God,  that  a  man  cannot  find  out 
the  work  that  is  done  under  the  smi:  because 
though  a  man  labour  to  seek  it  out,  yet  he  shall 
not  find  it;  yea  further;  though  a  wise  man  think 
to  know  it,  yet  shall  he  not  be  able  to  find  it. 


Wise  and  good  men  have,  of  old,  been  perplexed  with  thi» 
difficulty,  how  the  [)rosperity  of  the  wicked  and  the  troubles  ot 
the  righteous  can  be  reconciled  with  the  holiness  and  goodness  of 
the  God  that  governs  the  world;  concerning  this,  Solomon  here 
gives  us  his  advice. 

1.  He  would  not  have  us  to  be  surprised  at  it,  as  though  some 
strange  thing  happened,  for  he  himself  saw  it  in  his  days,  r.l4. 
( 1.)  He  saw  jnst  men,  to  whom  it  happened  according  to  the  work 
of  the  ivicked,  who,  notwithstanding  their  righteousness,  suffered 
verv  hard  things,  and  continued  long  to  do  so,  as  if  they  were  to 
be  punished  for  some  great  wickedness.  (2.)  He  saw  ivicked  men, 
to  whom  it  happened  according  to  the  ivork  of  tlie  righteous,  who 
prospered  as  remarkably  as  if  they  had  been  revvarded  for  some 
good  ^\e^^d,  and  that  from  themselves,  from  God,  from  men.  We 
see  the  just  troubled  and  perplexed  in  their  own  minds,  the  wicked 
easy,  fearless,  and  secure;  the  just  crossed  and  afflicted  by  the 
Divine  Providence,  the  wicked  prosperous,  successful,  and  smiled 
upon  ;  the  just  censured,  reproached,  and  run  down,  by  the  higher 
powers,  the  wicked  applauded  and  preferred. 

2.  He  would  have  us  to  take  occasion  hence,  not  to  charge 
God  with  iniquity,  but  to  charge  the  world  with  vanity.  No  fault 
is  to  be  found  with  Goil;  but  as  to  the  world,  This  is  vanity  upon 
the  earth,  and  again.  This  is  also  vanity,  it  is  a  certain  evidence 
that  the  things  of  this  world  are  not  the  best  things,  nor  were  ever 
designed  to  make  a  ))ortion  and  happiness  for  us,  for,  if  they  had, 
God  would  not  have  allotted  so  much  of  this  world's  wealth  to  his 
worst  enemies,  and  so  much  of  its  troubles  to  his  best  friends; 
there  must  therefore  be  another  life  after  this,  the  joys  and  griefs 
of  which  must  be  real  and  substantial,  an<l  able  to  make  men  truly 
happy  or  truly  miserable,  for  this  world  does  neither. 

3.  He  would  have  us  not  to  fret  and  perplex  ourselves  about  it, 
or  make  ourselves  uneasy,  but  cheerfnllv  to  enjoy  what  God  has 
given  us  in  the  world,  to  be  content  with  it,  and  make  the  best 
of  it,  though  it  be  much  better  with  others,  and  such  as  we  think 
very  unworthy ;  {v.  15.)  Then  I  commended  joy,  a  holy  security  and 
serenity  of  mind,  arising  from  a  confidence  in  God,  and  his  power, 
providence,  and  promise,  because  a  man  has  no  belter  thing  under 
the  sun  (though  a  good  man  has  much  better  things  above  the  sun) 
than  to  cut  and  drink,  that  is,  soberly  and  thankfully  to  make  use 
of  the  things  of  this  life  accordhig  as  his  rank  is,  and  to  be  cheer- 
ful, whatever  happens,  for  that  shall  abide  with  him  of  his  labour, 
that  is  all  the  fruit  he  has  for  himself  of  the  pains  that  he  takes  in 
the  business  of  the  world  ;  let  him  therefore  take  it,  and  much 
good  may  it  do  him;  and  let  him  not  deny  himself  that,  out  of 
a  peevish  discontent,  because  the  world  does  nut  go  as  he  would 
have  it;  That  shall  abide  with  him  during  the  days  of  his  life 
which  God  gives  him  nuder  the  sini.  Our  present  life  is  a  life 
vniler  ihe  snn,  but  we  look  for  Ihe  life  of  Ihe  world  to  come,  which 
will  commence  and  continue  when  the  sun  shall  be  lurried  into 
ilarkness,  and  shine  no  more.  This  picsent  life  must  be  reckoned 
by  days;  this  life  is  given  us,  and  the  da\s  of  it  allotted  to  us,  by 
the  counsel  of  Ciod,  and  therefore,  while  it  does  last,  we  nnisl 
accommodate  ourselves  to  the  will  of  God,  and  study  to  answer 
the  ends  of  life. 

4.  He  would  not  have  us  undertake  to  give  a  reason  for  that 
which  God  does,  tor  his  way  is  in  the  sea,  and  his  path  in  the  great 
waters,  past  finding  out,  and  therefore  we  must  be  contentedly  and 
piously  ignorant  of  the  meaning  of  God's  proceedings  in  the  go- 
vernment of  the  world,  v.  16,  17.     Here  he  shews, 

( 1.)  That  both  he  himself  and  many  others  had  very  closely  stu- 
died the  point,  and  searched  far  into  the  reasons  of  the  prosperity 
of  the  wicked  and  the  afflictions  of  the  righteous;  he,  for  his  part, 
had  applied  his  heart  to  know  this  wisdom,  and  to  sec  the  business 
that  is  done,  by  the  Divine  Providence,  upon  the  earth,  to  find  out 
if  there  were  any  certain  scheme,  any  constant  rule  or  method,  by 
which  Ihe  affairs  of  this  lower  world  were  administered,  any  course 
of  government  as  sure  and  steady  as  (lie  course  of  nature,  so  that 
by  what  is  done  now  we  might  as  certainly  foretell  what  w ill  be 
done  next,  as  by  the  moon's  changing  now  we  can  foretell  when 
it  will  be  at  the  full;  this  he  would  fain  have  found  out.  Othert 
had  likewise  set  themselves  to  make  this  inquiry  with  so  close  aa 


ECCLIiSIASTES,  VIII,  IX. 


Mysteries  in  Providence. 


ftpnllcalion,  that  lilt"/  couKl  not  find  time  for  sleep,  either  day  or 
niijltt,  iioi-  find  in  llicir  hearts  to  shep,  so  full  of  anxictv  were  they 
atjoiit  those  things.  Some  think  SoUinion  speaks  of  himself,  tliat 
he  nas  so  ea<ifer  in  prosecuting  this  great  inquiry,  that  he  tould 
not  sleep  for  liiinkin'^of  it. 

(2;)  That  it  was  all  labour  in  vain,  r.  17.  When  we  look  upon 
all  the  works  of  Gvil,  and  his  pro\ideiKe,  and  compare  one  part 
ivith  another,  we  cannot  find  thai  there  is  anv  such  certain 
int-lhod  l)v  which  llie  tcorii  that  is  done  under  the  sun  is  directed; 
we  cannot  discover  any  key  hy  which  to  (lecv])her  the  character, 
nor,  hy  consultiiin'  precedents,  can  we  know  the  practice  of  this 
court,  nor  what  the  judyTiient  will  be.  [l.J  Thour/h  a  man  be 
Tver  so  industrious,  llioui;li  he  Inhoiir  to  seek  it  out;  [2.]  'I'lioii^h 
be  he  e\er  so  inujeiiinus,  thoiiriU  he  be  a  irf'se  man  in  other  thlni;s, 
nnd  can  fathom  the  counsels  of  kings  themselves,  and  trace  them 
by  their  footsteps;  nay,  [3.]  Though  he  be  very  confident  of 
success,  though  he  think  to  know  it,  yet  he  shall  not,  be  cannot, 
find  it  out.  God's  ways  are  above  ours,  nor  is  lie  tied  to  his  own 
former  ways,  but  liis  judgments  are  a  great  deep, 

CHAP.  IX. 

Solomon,  in  tliis  chapter,  for  a  further  proof  of  the  rnuitij  of  this  world,  gires 
us  four  observations  which  he  had  made  upon  a  survnj  of  the  state  of  the  chil- 
dren of  men  in  it.  J.  He  observed,  that,  commonly,  as  to  outward  things, 
good  and  bad  men  fare  muck  alike,  v.  I .  .3.  II.  That  death  pals  a  final 
period  to  all  our  emploijmenls  and  enjoyments  in  this  world,  (v.  4.  .0.)  whence 
he  infers  that  it  is  our  wisdom  to  enjoy  the  comforts  of  life,  and  mind  the 
business  of  life,  while  it  lasts,  v.T .  .10.  III.  That  God's  jn-iieidence  often 
crosses  the  fairest  and  most  hopeful  prohahilities  of  wen's  endtavour,  and 
great  cabtmities  often  surprise  men  ere  they  arc  an-are.v.  W ,  \'2.  IV.  That 
wisdom  often  makes  men  very  useful,  and  yet  gains  them  Utile  respect,  fur 
that  persons  of  great  merit  are  slighted,  v.  13.  .18.  And  what  is  there  then 
in  tills  world,  that  should  make  us  fond  of  it? 

I.  Hi^OR  all  this  I  considered  in  my  heart  even  to 
i  declare  all  this,  that  the  righteous,  and  the 
wise,  and  their  works,  are  in  the  hand  of  God:  no 
man  knoweth  either  love  cr  hatred  b>/  all  l/iat  is 
before  tiiem.  2.  All  Ihings  come  alike  to  all:  there 
is  one  event  to  the  riohteous,  and  to  the  wicked; 
to  the  good  and  to  the  clean,  and  to  the  unclean; 
to  him  tliat  sacrificetli,  and  to  him  tliat  sacril'iceth 
not:  as  is  the  good,  so  is  the  sinner;  cmd  he  that 
sweareth,  as  he  titat  feareth  an  oath.  3.  This  is 
an  evil  among  all  thiiios  that  are  done  under  the 
sun,  that  there  is  one  event  unto  all:  yea,  also  the 
heart  of  the  sons  of  men  is  full  of  evil,  and  madness 
is  in  their  heart  while  they  live,  and  after  that  thei/ 
go  to  the  dead. 

It  has  been  observed  concerning  those  who  have  pretended  to 
search  for  the  philosophers'  stone,  that  though  they  could  never 
find  what  thev  sought  for,  yet  in  the  search  they  have  hit  upon 
many  other  useful  discoveries  and  experiments.  Thus  Solomon, 
when,  in  the  close  of  the  foregoing  chapter,  he  applied  his  heart 
to  know  the  work  of  God,  and  took  a  great  deal  of  pains  to  search 
into  it,  though  he  despaired  of  finding  it  out,  vet  be  found  out 
that  which  abundantly  recompensed  him  for  the  search,  and  gave 
him  some  satisfaction,  •rthich  be  here  gives  us;  fur  therefore  he 
considered  all  this  in  his  heart,  and  weighed  it  deliberately,  that 
he  might  declare  it  for  the  good  of  others.  Note,  What  we  are  to 
declare  we  should  first  consider,  think  twice  before  we  speak  once; 
and  what  we  have  considered  we  should  then  declare;  I  believed, 
therefore  have  I  spoken. 

The  great  difficulty  which  Solomon  met  with  in  studying  the 
book  of  providence,  was,  the  little  difference  that  is  made  between 
good  men  and  bad,  in  the  distribution  of  coruforts  and  crosses, 
aiid  the  disposal  of  events;  this  has  perplexed  liie  minds  of  many 
wise  and  contemplative  men;  Solomon  discourses  of  it  in  these 
Terses,  and  though  he  does  not  undertake  to  find  out  this  work  of 


God,  yet  he  says  ihal  which  may  prevent  its  being  a  stumbling- 
block  to  us. 

1.  Ik-fore  lie  describes  the  temptation  in  its  strength,  he  lavs 
down  a  great  and  uiiipiestionable  truth,  which  be  resolves  lo  adhere 
to,  and  which,  if  firmly  believed,  will  be  sufficient  to  break  the 
force  of  the  temptation.  This  has  been  the  way  of  God's  people 
in  grappling  with  this  difficulty.  Job,  before  he  discourses  of  this 
matter,  lavs  down  the  doctrine  of  (iod's  omuiseience,  (Job,  24.  1.) 
Jeremiab  the  doctrine  of  his  rishteousness,  (Jer.  12.1.)  another 
prophet  that  of  his  holiness,  (Ilab.  1.  l^.^.)  the  psalmist  that  of  his 
goodness  and  peculiar  favour  to  his  own  people;  (l's.7'J.  1.)  and 
that  is  it  which  Solomon  here  fastens  upon,  and  resolves  to  abide 
by,  that  iboMnb  g(  od  and  e\il  seem  to  be  dispensed  promiscuously, 
yet  (iod  has  a  particular  care  of,  and  concern  for,  bis  own  peojile; 
'/'/(('  righteous  and  the  wise,  and  their  icorks,  arc  in  the  hand  of 
God,  under  bis  special  protection  and  guidance;  all  their  affairs 
are  maiuiged  by  bini  for  their  good  ;  all  their  wise  and  righteous 
actions  are  in  his  hand,  to  be  recompensed  in  the  other  world, 
though  not  in  this.  They  seem  as  if  they  were  given  up  I'/i/o  t/ie 
hand  of  their  enemies,  but  it  is  not  so;  men  lia\e  no  power  against 
them,  hut  wluit  is  given  them  from  above;  the  events  that  affect 
them  do  not  come  to  pass  by  chance,  but  all  according  to  the  will 
and  council  of  God,  which  will  turn  that  to  be  for  lliem  which 
seemed  to  he  most  against  them.  Let  this  make  us  easy,  what- 
ever happens,  that  all  God's  saints  are  in  bis  band,  Deut.33.3 
John,  10.29.     Ps.31.15. 

2.  He  lays  this  down  for  a  rule.  That  the  love  and  hatred  of  God 
are  not  to  lie  measured  and  jiidgeil  of  by  men's  oulvvard  condition. 
If  jirosperily  were  a  certain  sign  of  Ciod's  love,  and  affliction  of  his 
hatred,  then  it  mieht  justly  be  an  offence  to  us  to  see  the  wicked 
and  godly  fare  alike.  But  the  matter  is  not  so;  No  man  knows 
either  lore,  or  hatred,  by  all  that  is  before  them  in  this  world,  by 
those  things  that  are  the  objects  of  sense.  These  we  may  know 
by  that  which  is  within  us;  if  we  love  God  with  all  our  heart. 
thereby  we  may  know  that  he  loves  us;  as  we  may  know  likewise 
that  we  are  under  his  wrath,  if  we  be  governed  by  that  carnal  mind 
which  is  enmity  to  him;  these  will  be  known  by  that  which  shall 
be  hereafter,  bv  men's  everlasting  stale  ;  it  is  certain  that  men  are 
happy  or  miserable,  according  as  they  are  under  the  love  or  hatred 
of  God,  but  not  according  as  they  are  under  the  smiles  or  frowns 
of  the  world  ;  and  therefore  if  God  loves  a  righteous  man,  (as 
certainly  he  docs,)  be  is  happy,  though  the  viorld  frown  upon 
him;  and  if  he  hate  a  wicked  man,  (as  certainly  he  does,)  he  is 
miserable,  though  the  world  smile  upon  him;  then  is  the  offence 
of  this  promiscuous  distribution  of  events  ceased. 

3.  Having  laid  down  these  principles,  he  acknowledges  that  all 
things  come  alike  to  all ;  so  it  has  been  formerly,  and  lbeicf(jre  we 
are  not  to  think  it  strange,  if  it  be  so  now,  if  it  be  so  with  us  and 
our  families.  Some  make  this,  and  all  that  follows  lo  r.  13.  to  be 
the  perverse  reasonings  of  the  atheists  against  the  doctrine  of  God's 
providence;  but  I  rather  take  it  to  be  Solomon's  concession, 
which  he  might  the  more  freely  make,  when  he  had  fixed  those 
truths  which  are  sufficient  to  guard  against  any  ill  use  that  may  be 
made  of  what  he  grants.     Observe  here,  v.  2. 

(1.)  The  great  difference  that  there  is  between  the  characters  of 
the  righteous  and  the  wicked,  which,  in  several  instances,  are  set 
the  one  overagainst  the  i  ther,  to  shew  that  though  all  things 
come  alike  to  all,  yet  that  docs  not  in  the  least  confound  the 
eternal  distinction  between  moral  good  and  evil,  but  that  remains 
immutable.  [1.]  The  righteous  are  c/e«/i,  have  clean  hands  and 
pure  hearts;  the  wicked  are  unclean,  under  the  dominion  oi 
unclean  lusts,  pure  perhaps  in  their  own  eyes,  but  not  cleansed fro/^ 
their  filthiness.  God  will  certainly  put  a  difference  /(r7«een //(« 
clean  and  the  unclean,  the  precious  and  the  vile,  in  the  other  world, 
though  he  does  not  seem  to  do  so  in  this.  [2.]  The  righteous 
sacrifice,  they  make  conscience  of  worslii|>|)ing  God  according  to  his 
will,  both  with  inward  and  outward  worship;  the  wicked  sacrifice 
not,  they  live  in  the  neglect  of  God's  worship,  and  grudge  to  part 
with  any  thing  for  his  honour.  ^Vhat  is  the  Almighty,  that  they 
shovld  serve  him?  [3.]  The  righteous  are  good,  good  in  God's 
sight,  they  do  good  in  the  world ;  the  wicked  are  sinners,  violatinq 


ECCLESIASTES,  IX. 


The  Consequences  of  Death. 


Ihc  laws  of  God  and  man,  niul  provoking  to  both.  [4.j  The 
witked  man  swears,  has  no  vcneralion  for  ihe  nanie  of  God,  bill 
profaiios  it  by  swcarini;  rashly  and  falsely;  but  Ihe  riahfeous  man 
furs  an  oath,  swears  iiol,  but  is  sworn,  and  then  with  great  reve- 
rence; he  fears  to  take  an  oath,  because  it  is  a  soknnu  appeal  to 
God  as  a  Witness  and  .Iiido;e ;  he  fears,  w  lien  be  has  taken  an  oath, 
to  break  it,  hecaiise  God  is  righteous,  who  takes  vengeance. 

f'i.)  Tlie  little  difference  there  is  between  the  conditions  of  the 
risjlileous  and  the  wicked  in  this  world  ;  There,  is  one  ei-ent  In 
both.  Is  David  rich?  So  is  Nabal.  Is  Joseph  favoured  by  Ids 
prince?  So  is  Hainan.  Is  Ahab  killed  inabaltie?  So  is  Josiali. 
Are  the  bad  figs  carried  to  Bain  Ion?  So  are  the  good,  Jer.  24. 1. 
There  is  a  vast  difference  between  the  original^  the  design,  and 
the  nature,  of  the  same  event  to  the  one  and  to  the  other;  Ihe 
effects  and  issues  of  them  are  likewise  vastly  different ;  the  same 
providence  to  Ihe  one  is  a  savour  of  life  inito  life,  to  the  other  of 
death  viito  death,  though,  to  outward  appearance,  it  is  Ihe  sanie. 

4.  He  owns  this  to  be  a  very  great  grievance  to  those  that  are 
wise  am>  good  ;  This  is  an  evil,  Ihe  greatest  perplexity,  among  all 
things  that  are  done  nndrr  the  snn;  (v. 3.)  nothing  has  given  me 
more  disturbance  than  Ibis,  that  there  is  one  event  unto  all.  It 
hardens  atheists,  and  sirenglheus  the  bands  of  evil  doers  ;  for 
therefore  it  is  that  the  hearts  of  the  sons  nf  wen  are  fnll  of  evil, 
and  fully  set  in  thcni  to  do  evil,  eh.  H. 11.  When  they  see  that 
there  is  one  event  to  the  righteous  and  the  wiched,  they  wickedly 
infer  llience,  that  it  is  all  one  to  Cicifl  whether  they  are  righteous  or 
W'icked,  and  therefore  they  stick  at  nolhing  to  gratify  their  lusts. 

5.  Tor  the  further  clearing  of  this  great  difficulty,  as  he  began 
Hiis  discourse  with  the  doctrine  of  Ihe  happiness  of  the  righteous, 
(whatever  they  may  suffer,  Ihey  and  their  irorhs  are  in  the  hands 
if  God,  and  therefore  in  good  hands,  Ihey  could  not  be  in  better,) 
So  lie  concludes  with  the  doctrine  of  the  misery  of  the  wicked  ; 
however  they  may  prosper,  madness  is  in  their  heart  uhile  they  live, 
and  after  that  they  go  to  the  dead.  Envy  not  the  prosperity  of  evil 
doers,  for,  (1.)  They  are  now  madmen,  and  all  tlie  delights  they 
seem  to  be  blessed  with  are  but  like  the  pleasant  dreams  and  fancies 
of  a  distracted  man.  They  are  inad  upon  their  idols,  (Jer.  50.  :38.) 
are  mad  against  God's  people.  Acts,  2G.11.  When  Ihe  prodigal 
lejiented,  it  is  said.  He  came  to  himself,  (Luke,  15. 17.)  which 
inliiiiales  that  he  had  been  beside  himself  before.  (2.)  They  will 
shortly  be  dead  men.  They  make  a  mighty  noise  and  bustle  xvliile 
they  live,  but,  after  a  while,  they  go  to  the  dead,  and  there  is  an 
end  of  all  their  |)omp  and  power;  they  will  then  be  reckoned  with 
for  all  their  madness  and  outrage  in  sin.  Though,  on  this  side 
death,  the  righteous  and  the  wicked  seem  alike,  on  the  other  side 
death  there  will  be  a  vast  difference  between  them. 

4.  For  to  him  that  is  joined  to  all  ihe  livino-  tliere 
is  hope:  for  a  livini^doc:  is  better  than  a  dead  lion. 
5.  For  the  living  know  that  they  sliall  die:  l)ut  the 
dead  know  not  any  ihinij:,  neither  iiave  thev  anv 
more  a  reward;  for  the  memory  of  them  is  foroot- 
ten.  6.  Also  their  love,  and  their  hatred,  and  their 
envy,  is  now  perished  ;  neither  have  they  any  more 
a  portion  for  ever  in  any  thing-  that  is  done  nnder 
tlie  sun.  7.  Go  thy  way,  eat  thy  bread  wilii  joy, 
and  drink  thy  wine  with  a  merry  heart;  for  God 
now  aceeplelh  thy  works.  8.  Let  thy  garments 
1)6  always  white;  "and  let  thy  head  lark  no  oint- 
ment. 9.  Live  joyfully  with  the  wife  whom  thou 
lovest  all  the  days  of  the  life  of  thy  vanity,  which 
he  hath  civen  thee  under  the  sim,  "all  the"  days  of 
thy  vanity :  for  that  is  thy  portion  in  this  life,"  and 
in  thy  labour  which  thou  takest  under  the  sun. 
10.  Whatsoever  thy  hand  findeth  to  do,  do  it  wilii 
thy  might;  for  there  is  no  work,  nor  device,  nor 


knowledge,  nor  wisdom,  in  the  grave,  whither 
thou  goest. 

Solomon,  in  a  fret,  had  praised  the  dead  more  than  the  living ; 
(c/(.4.2.)  but  here,  consiilering  the  advantages  of  life  to  |)repare 
for  death,  and  make  sure  the  hope  of  a  better  life,  he  seems  to  be 
of  another  mind. 

I.  He  shews  the  advantages  which  the  living  have  above  those 
that  are  dead,  v. 4.  .(>. 

1.  While  there  is  life  there  is  hope.  Dum  spiro,  spero — While 
I  breathe,  1  hope.     It  is  Ihe  privilege  of  the  living,  that  they  are 

joined  to  the  living,  in  relation,  commerce,  and  conversation,  and, 
while  they  are  so,  there  is  hope.  If  a  man's  condition  be,  ujion 
any  account,  bad,  there  is  hope  it  will  be  amended ;  ii  the  heart 
be  full  nf  evil,  and  madness  be  in  it,  yet,  while  there  is  life,  there 
is  hope,  that,  bv  the  grace  of  God,  there  may  be  a  blessed  change 
wrought;  but  after  men  go  to  the  dead,  (t>.  3.)  it  is  too  late  then; 
he  that  is  then  filthy  will  be  filthy  still,  for  ever  filthy.  If  men  be 
thrown  aside  as  useless,  yet,  while  they  enjoined  to  the  living,  there 
is  hope  that  they  may  yet  again  take  root,  and  bear  fruit ;  he  that  is 
alive,  is,  or  may  be,  good  for  something,  but  he  that  is  dead,  as  to 
this  world,  is  not  capable  of  being  any  further  serviceable;  there- 
fore a  living  dog  is  better  than  a  dead  lion,  the  meanest  beggar  alive 
has  that  comfort  of  this  world,  and  docs  that  service  to  it,  whi-.;h 
the  greatest  prince,  «hen  he  is  dead,  is  utterly  incapable  of. 

2.  While  there  is  life,  there  is  an  opportunity  of  preparing  for 
death  ;  The  living  hnorv  that  which  the  dead  have  no  knowledge 
of,  particularly  they  knorv  that  they  shall  die,  and  are,  or  may  be, 
thereby  influenced  to  prepare  for  that  great  change,  which  will 
come  certainly,  and  may  come  suddenly.  Note,  The  living  cannot 
but  know  thai  they  shall  die,  that  they  must  needs  die;  they  know 
they  are  nnder  a  sentence  of  death ;  tliey  are  already  taken  into 
custody  by  its  messengers,  and  feel  themselves  declining.  This  is 
a  needful,  useful,  knowledge;  for  what  is  our  business,  while  we 
live,  but  to  get  ready  to  die?  The  living  know  they  shall  die,  it  is 
a  thing  yet  to  come,  and  therefore  provision  may  be  made  for  if; 
the  dead  know  they  are  dead,  and  it  is  too  late,  they  are  on  the 
other  side  the  great  gulf  fixed. 

3.  When  life  is  gone,  all  this  world  is  gone  with  it,  as  to  us. 
(1.)  Tliere  is  an  end  of  all  our  acquaintance  with  this  world,  and 
Ihe  things  of  it ;  Thedead  know  not  any  thing  of  that  whici:,  rti  lie 
thev  lived,  thev  were  intimately  conversant  with.  It  does  not 
appear  that  they  know  any  thing  of  w  hat  is  done  by  those  they  leave 
behind.  Abraham  is  ignorant  of  us;  they  are  removed  intc  dark- 
ness, Job,  10.22.  (2.)  There  is  an  end  of  all  their  enjoyineuls  in 
this  world  ;  They  have  no  more  a  reward  for  their  toils  about  the 
world,  but  all  they  got  nuist  be  left  to  others;  they  have  a 
reward  for  their  holy  actions,  but  not  for  their  worldly  ones;  the 
meals  and  the  bellv  will  be  destroyed  together,  John, 0.27. 
iCor.  6. 13.  It  is  explained,  I'.  G.  Neither  have  they  any  more  a 
portion  for  ever;  none  of  that  which  they  imagined  would  be  a 
portion  for  ever,  of  that  which  is  done,  and  got  under  the  sun.  The 
things  of  this  worM  will  not  be  a  portion  for  the  soul,  because  they 
will  not  be  a  portion  for  ever;  they  that  choose  them,  and  have 
Ihem  for  their  good  things,  have  only  a  portion  in  this  life,  Fs.n. 
14.  The  world  can  only  be  an  annuity  for  life,  not  a  portion  for 
ever.  (3.)  There  is  an  end  of  their  name;  there  are  but  few 
whose  names  survive  them  long,  the  grave  is  a  land  of  forgetful- 
ueaa,  for  the  meniory  of  them  that  are  laid  there,  is  soon  forgotten; 
their  jdace  knows  them  no  more,  nor  the  lands  they  called  hy  their 
own  names.  (4.)  There  is  an  end  of  their  affections,  their  friend- 
ships, and  enmities;  Their  love,  and  their  hatred,  and  their  envy, 
(ire  non-  perished ;  the  good  things  tliey  loved,  the  evil  things  thev 
haled,  the  prosperity  of  others,  which  they  envied,  are  now  all  at 
an  end  with  them.  Death  parts  those  that  loved  one  another,  and 
puts  an  end  to  tlieir  friendship,  and  those  that  hated  one  another 
loo,  and  ])uts  an  end  to  their  quarrels.  Actio  moritur  cum  persona 
—  The  person  and  his  actions  die  together.  There  we  shall  be 
never  the  ))elter  for  our  friends,  their  love  can  do  us  no  kindue.ss; 
nor  ever  the  worse  for  our  enemies,  their  hatred  and  envy  can  fio 
us  no  damage.      There  the  wicked  cease  from  troubling.     Those 


ECCLESIASTES,  IX. 


Tlie  proper  Enjoyment  of  Life. 


Zings  which  now  so  affect  us,  and  fill  us,  wliich  we  are  so  con- 
icriied  al)out,  and  so  jealous  of,  will  there  he  at  an  end. 

II.  Hence  lie  infers  that  it  is  our  wisdom  to  make  the  hest  use 
of  life  that  we  can,  while  it  does  last,  and  manage  wisely  what 
ii'iiiains  of  it. 

1 .  Let  us  relish  the  comforts  of  life  while  we  live,  and  cheerfidly 
lake  our  share  of  the  enjoyments  of  it.  Solomon,  ha\ina;  hteii 
himself  ensnared  hy  the  abuse  of  sensitive  delights,  wains  otlieis 
of  the  danp,er,  not  by  a  total  prohibition  of  ihem,  but  bv  dirccling 
to  the  sober  and  moderate  use  of  Ihem;  we  may  use  the  world, 
but  must  not  abuse  it;  take  what  is  to  be  had  out  of  it,  and  expect 
no  more. 

Here  we  have,  (1.)  The  particular  instances  of  this  cheerfulness 
prescribed;  "Thou  thai  art  drooping  and  melancliolv,  (/o  f/ii/iray, 
like  a  fool  as  thou  art,  and  gel  into  a  better  temper  of  mind." 

[1.]  "  Let  illy  spirit  be  easy  and  pleasant,  then  let  there  he  joy 
and  a  iiivrrtj  heart  within;"  a  c/ood  heart,  so  the  word  is;  which 
distinguishes  this  from  carnal  mirth  and  sensual  pleasure,  which 
are  the  evil  of  the  heart,  both  a  symptom,  and  a  cause,  of  much 
evil  there.  We  must  enjoy  ourselves,  enjoy  our  friends,  enjov  our 
God,  and  be  careful  to  keep  a  good  conscience,  that  nothing  may 
disturb  us  in  these  enjoyments.  We  must  serve  God  with  glad- 
ness, in  the  use  of  what  he  gives  us,  and  be  liberal  in  communi- 
cating if  to  others,  and  not  suffer  ourselves  to  be  oppressed  with  in- 
ordinate care  and  grief  about  the  world.  We  must  cat  our  bread  as 
Israelites,  not  in  our  mourning ;  (Dent.  26. 14.)  as  Christians,  with 
gladness  mid  liberality  of  heart.  Acts,  2. 46.     See  Dent.  28. 47. 

[2.]  "Make  use  of  the  comforts  and  enjoyments  which  God 
has  given  thee;  eat  thy  bread,  drink  thi/  wine,  thine,  not  another's ; 
not  the  bread  of  deceit,  or  the  wine  of  violence,  but  that  which  is 
honestly  got,  else  thou  canst  not  eat  it  with  any  comfort,  nor  expect 
a  blessing  upon  it;  thy  bread,  and  thy  wine,  such  as  are  agree- 
able to  thy  place  and  station,  not  extravagantly  above  it,  nor 
sordidly  below  it;  lay  out  what  God  has  given  thee,  for  the  ends 
for  which  thou  art  intrusted  with  it,  as  being  but  a  steward." 

(3.]  "  Evidence  thy  cheerfulness;  (c.8.)  Let  thy  garments  be 
tilways  white;  observe  a  proportion  in  thine  expences;  reduce  not 
thy  food,  in  order  to  gratify  thy  pride,  nor  thy  clothing,  in  order 
to  gratifv  thy  voluptuousness.  Be  neat,  wear  clean  linen,  and  be 
not  slovenly."  Or,  "Let  thy  garments  be  white,  in  token  of  Joy 
and  cheerfulness,"  which  were  expressed  by  white  raiment;  (Rev. 
3.4.)  "  and,  as  a  further  token  of  joy,  let  thy  head  lack  no  oint- 
ment that  is  fit  for  it;"  our  Saviour  admitted  this  piece  of  pleasure 
at  a  feast,  (Matth.26.7.)  and  David  observes  it  among  the  gifts  of 
God's  bounty  to  him,  (Ps.23. 5.)  Thou  anointest  my  head  with 
oil.  Not  that  we  must  place  our  happiness  in  any  of  the  delights 
fif  sense,  or  set  our  hearts  u|K)n  them,  but  what  God  has  given  us 
we  must  make  as  comfortable  a  use  of  as  we  can  afford,  under  the 
iimilations  of  sobriety  and  wisdom,  and  not  forgetting  the  poor. 

[4.]  "  Make  thyself  agreeable  to  thy  relations;  Live  jnyfid!)i 
teilh  the  wife  whom  thou  lovesl ;  do  not  engross  thy  delights, 
making  much  of  thyself  only,  and  not  caring  what  becomes  of 
those  about  thee,  but  let  them  share  with  thee,  and  make  them 
easy  too.  Have  a  wife;  for  even  in  paradise  it  was  not  good  for 
man  to  be  alone.  Keep  to  thy  wife,  to  one,  and  do  not  multiply 
wives;"  (Solomon  had  found  the  mischief  of  that;)  "  keep  to 
her  only,  and  have  nothing  to  do  with  any  other."  How  can  a 
man  live  joyfully  with  one  with  whom  he  does  not  live  honestly? 
"Love  thy  wife;  and  the  wife  whom  thou  lovest  thou  wilt  be 
likely  to  live  jniffully  iviih."  When  we  do  the  duty  of  relations, 
we  may  expect  the  comfort  of  them.  See  Prov.  5. 19.  "  Live 
with  thy  wife,  and  delight  in  her  society;  lice  joyfully  with  her, 
and  be  most  cheerful  when  thou  art  with  her.  Take  pleasure  in 
thy  faniiiv,  thy  \'me  and  thine  olive  plants." 

(2.) The  qualifications  necessary  to  this  cheerfulness;  "  Rejoice, 
and  have  a  merry  heart,  if  God  now  accepts  thy  works.  If  thou 
art  reconciled  to  God,  and  recommended  to  him,  then  thou  hast 
reason  to  be  cheerful,  otherwise  n-nt."  Rejoice  not,  O  Israel,  for 
joy,  as  other  people,  for  thou  hast  gone  a  whoring  from  thy  God, 
Hos.9. 1.  Our  first  care  must  be  to  make  our  pepcc  with  God, 
and  obtain  his  favour,  to  do  that  which  he  will  accept  of,  and 
VOL    II.  141 


then.  Go  thy  way,  eat  thy  bread  with  joy.  Note,  Those  whose 
works  (iod  has  accepted  have  R-ason  to  be  cheerful,  and  oiigiil  to 
be  so.  "  Now  that  thou  eatcst  the  bread  of  thy  sacrifices  ir(7A 
joy,  and  partakesl  of  the  wine  of  thy  drink-offerings  with  a  merry 
heart,  now  God  accepts  thy  works:  thy  religious  services,  when 
performed  with  holy  joy,  aix-  pleasing  to  (iod ;  he  loves  to  have 
his  servants  sing  at  their  work,  i.t  proclaims  him  a  good  Master. 
(!5.)  The  ivasons  for  it;  "  Live  jovfullv,  for," 
[1.]  "  It  is  ail  little  enough  to  make  thy  passage  through  this 
world  easy  and  comfortable;  The  days  of  thy  /i/e  are  the  ilayso/ 
thy  vanity;  there  is  nothing  here  but  trouble  and  disappointment; 
thou  wilt  have  time  enough  for  sorrow  and  grief  when  thou  canst 
not  help  it,  and  therefore  live  joyfully  while  thou  canst,  and 
perplex  not  thyself  with  thoughts  and  cares  about  to-morrow; 
sufficient  to  the  day  is  the  evil  there<f.  Let  a  gracious  serenity 
of  mind  be  a  powerful  antidote  against  the  vanitv  of  the  world." 

[2.]  "  It  is  all  thou  canst  get  from  this  world  ;  That  is  thy  por- 
tion ill  the  things  of  this  life;  in  God,  and  another  life,  thou  slialt 
have  a  better  portion,  and  a  better  recompence  for  thy  labours  in 
religion;  but  for  thy  pains  which  thou  takesl  about  the  things 
under  the  sun,  this  is  all  thou  canst  expect,  and  therefore  do  not 
deny  this  to  thyself." 

2.  Let  us  apply  ourselves  to  the  business  of  life,  while  life  lasts, 
and  so  use  the  enjoyments  of  if,  as  by  them  to  be  fitted  for  the 
employments;  "Therefore  eat  with  joy  and  a  merry  heart,  not 
that  thy  soul  may  take  its  ease,  (as  Luke,  12. 19.)  but  that  thy  soul 
niay  take  the  more  pains,  and  the  joy  of  the  Lord  may  be  its 
strength,  and  oil  to  its  wheels,"  c.lO.  Whatsoever  thy  hand  find: 
to  do,  do  it  with  thy  might.  Observe  here,  (1.)  There  is  not  only 
something  to  be  had,  but  something  to  be  done,  in  this  life,  and 
the  chief  good  we  are  to  inquire  after,  is,  the  good  we  should  do, 
Eccl.2. 3.  This  is  the  «orld  of  service,  that  to  come  is  the  world 
of  recompence;  this  is  the  world  of  probation  and  preparation  for 
eternity;  we  are  here  upon  business,  and  upon  our  behaviour. 
(2.)  Opportunity  is  to  direct  and  quicken  duty;  that  is  to  be  done, 
which  our  hand  finds  to  do,  which  occasion  calls  for;  and  an  active 
hand  will  always  find  something  to  do  that  will  turn  to  a  good 
account.  What  must  be  done,  of  necessity,  our  hand  will  here  find 
a  price  in  it  for  the  doing  of,  Prov. 17. 16.  (3.)  What  good  we 
have  an  opportunity  of  doing,  we  must  do,  while  we  have  the  oppor- 
tunity, and  doit  with  our  might,  with  care,  vigour,  and  resolution, 
whatever  difficulties  and  discouragements  we  may  meet  with  in 
it.  Harvest-days  are  busy  days;  and  we  must  make  hay  while  the 
sun  shines.  Serving  God  and  working  out  our  salvation  must  be 
done  with  all  that  is  within  us;  and  all  little  enough.  (4.)  There 
is  ofood  reason  why  we  should  work  the  works  of  him  that  sent  us, 
while  it  is  day,  because  the  night  comes,  wherein  no  man  can  work, 
John,  9.4.  We  must  up  and  be  doing  now  with  all  possible  dili- 
gence, because  our  doing-time  will  be  done  shortly,  and  we  know 
not  how  soon.  But  this  we  know,  that  if  the  work  of  life  be  not 
done  when  our  time  is  done,  we  are  undone  for  ever;  There  is  no 
work  to  be  done,  nor  device  to  do  it,  no  knowledge  for  speculation, 
nor  wisdom  for  practice,  in  the  grave,  whither  thou  goest.  We  are 
all  going  toward  the  grave,  every  day  brings  us  a  step  nearer  it; 
when  we  are  in  the  grave,  it  will  be  loo  late  to  mend  the  errors  of 
life,  too  late  to  repent,  and  make  our  peace  with  God,  too  late  to 
lay  up  any  thing  in  store  for  eternal  life;  it  must  be  done  now  or 
never.  The  grave  is  a  land  of  darkness  and  silence,  and  therefore 
there  is  no  doing  any  thing  for  our  souls  there,  it  must  be  done 
now  or  never,  John,  12. 35. 

11.  I  returned,  and  saw  under  the  sini,  that  the 
race  is  not  to  the  swift,  nor  the  battle  to  the. strong-, 
neither  yet  bread  to  the  wise,  nor  yet  riches  to 
men  of  understanding-,  nor  yet  favour  to  men  of 
skill:  but  time  and  chance  happeneth  to  them  all. 
12.  For  man  also  knoweth  not  his  time:  as  the 
fishes  that  are  taken  in  an  evil  net,  and  as  the  birds 
that  are  causht  in  the  snare;  so  are  the  sons  of 


ECCLESIASTES,  IX 

mtn  snared  in  an  evil  time,  when  it  falleth  suddenly 


The  Disappointments  of  Hopes. 


upon  them. 

Tlic  preacher  here,  for  a  fMitlier  proof  of  [lip  \  anily  of  the  world, 
and  to  convince  iis  that  all  our  nor ks  are  in  the  hand  of  God,  and 
Rot  in  oiiv  own  hand,  slicvvs  (he  uncertainty  and  contingency  of 
/iitnre  events,  and  how  often  Ih.ey  contradict  the  jirospecisive  have 
of  ihcrn.  He  fiad-  exhorted  us  (i-.lO.)  to  do  what  we  have  to  do 
v\lh  all  our  miffht;  but  here  ire  reminds  ns,  that,  when  we  have 
fione  all,  we  nnist  leave  the  i?si:e  with  God,  and  not  be  confident 
nf  the  success. 

1.  We  itre  often  disappointed  of  the  ijood  we  had  g^reat  hopes 
of,  v.W.  Solomon  had  himself  made  the  observation,  and  so  has 
many  a  one  since,  that  events,  both  in  public  and  private  affairs, 
do  not  alvvavs  agree  even  with  the  most  rational  prospects  and  pro- 
babilities. ' Nnlli  j'oTtuna  tarn  dedita  est,  ut  miilta  teiitanii  vbiqna 
respondeat — Fortune  surrenders:  herself  I o  no  one,  so  as  to  ensure 
him  sucecss,  houerer  numerous  his  vndertakinys.  Seneca.  The 
issue  of  affairs  is  often  nuaccountably  cross  to  everyone's  expecta- 
tion ;  that  the  highest  may  not  ))resume,  nor  the  lowest  des))air, 
but  all  may  live  in  a  humble  dependence  upon  God,  from  whom 
every  man's  judgment  proceeds. 

(i.)  He  gives  instances  of  disa]>pointnient,  even  llicre  where 
means  and  instruments  were  most  enconragina:,  and  promised  fair. 

[l.]One  would  think  that  the  lightest  of  foot  should,  in  run- 
ning, win  the  prize ;  and  yet  the  race  is  not  afways  to  the  swift, 
«ome  accident  happens  to  retard  them,  or  they  are  loo  secure,  and 
therefore  remiss,  and  let  those  that  are  slower  get  the  start  of 
them. 

[2.]  One  would  think  that,  in  fighting,  the  most  numerous  and 
powerful  armv  shoidd  be  always  victorious,  and,  in  single  combat, 
that  the  bold  and  mighty  cham))ion  shoidd  win  the  laurel;  but  the 
battle  is  not  a!wa\s  to  the  slroini ;  a  host  of  Philistines  was  once 
put  to  flight  by  Jonathan  and  his  man;  one  of  t/nu.  shall  chase  a 
thousand ;  the  goodness  of  the  cause  has  often  carried  the  day 
against  the  most  formidable  power. 

[3.]  One  would  think  that  men  of  sense  should  alwrsys  he  men 
of  substance,  and  that  those  who  know  Iiow  to  live  in  the  world 
should  not  only  have  a  plentiful  maintenance,  but  set  great  estates ; 
and  vet  it  does  not  always  |>rove  so;  even  bread  is  tint  alwavs  to 
the  wise,  much  less  riehes  alwavs  to  men  of  vnderstaiidinr/.  Many 
ingenious  men,  and  men  of  business,  who  were  likely  to  thrive  In 
the  worldly,  have  strangely  gone  backward,  and  come  to  nothing. 

[4.]  One  would  think  that  those  who  underslanti  men,  and  have 
the  art  of  management,  slioukl  always  get  jircfernient,  and  obtain 
the  smiles  of  great  men;  but  many  ingenious  nien  have  been  dis- 
appointed, and  have  spent  their  days  in  obscurity,  iiay,  have  fallen 
mto  disgrace,  and  perhaps  have  runied  tliemsehcs,  by  those  very 
methods  by  which  they  hoped  to  have  raised  themselves;  for 
favour  is  not  always  to  men  of  skill,  but  fools  are  favoured,  and 
wise  men  frowned  upon. 

(2.)  He  resolves  all  these  disappointments  into  an  over-ruling 
power  and  providence,  the  disposals  of  wiiich  to  us  seem  casual, 
and  we  call  them  chance,  but  really  they  are  according  to  the 
determinate  counsel  and  foreknowledge  of  God,  here  called  time, 
in  the  language  of  this  book,  c/(.  3.1 .  Ps.31.15.  Time  and  chance 
happen  to  them  all.  A  sovereign  Providence  breaks  men's  mea- 
sures, and  blasts  their  hopes,  and  teaches  them  that  the  wav  of 
man  is  not  in  himself,  but  subject  to  the  divine  will.  We  must 
use  means,  but  not  trust  to  them;  if  we  succeed,  we  nnist  give 
fiod  the  praise;  (Ps.44.3.)  if  we  be  crossed,  we  must  acquiesce 
ti  his  win,  and  take  our  Int. 

2.  We  are  often  surprised  with  the  evils  we  were  in  little  fear 
ftf;  (t).  12.)  Mun  knows  not  his  time,  the  time  of  his  calamity,  his 
fall,  his  death,  which,  in  scripture,  is  called  our  day,  and  our  hour. 
,'l.)  We  know  not  what  troubles  are  before  ns,  which  will  take  us 
.iff  our  business,  and  take  us  out  o'f  the  world,  what  time  and 
chance  iritl  hn/ipen  toils,  nor  what  one  datf,  or  a  iiiaht,  ma<i  brinr/ 
forth.  It  is  tiot  for  vs  to  hnorr  the  times,  no,  not  our  own  time, 
'vhen,  or  how,  we  shall  die.  God  has,  in  wisd«m,  ke|)l  us  in  the 
•l.irk,  that  we  may  be   always  ready.     (2.)  Perhaps  we  mav  meet 


with  trouble  in  ;'iat  vp.'-y  thing  wherein  we  promise  ouiselves  tli« 
greatest  satisfaction  and  advantage  ;  »s  the  fishes  and  the  birds 
are  drawn  iiito  the  snare  and  net  by  the  bait  laid  to  allure  them, 
which  they  greeddy  catch  at,  so  are  the  sons  of  men  often  snared 
in  an  ceil  time,  when  it  falls  suddenly  upon  them,  before  they  are 
aware.  And  these  things  too  come  alihe  to  all.  Men  often  find 
their  bane  where  they  sought  their  bliss,  and  catch  their  death 
where  they  thought  to  have  found  a  prize.  Let  us  therefore  never 
be  secure,  but  always  ready  for  changes,  that,  though  they  may 
be  sudden,  they  may  be  no  surjirise  or  leiTor  to  us. 

1.3.  This  wisdotn  have  I  seen  also  under  the  sun, 
and  it  seemed  great  unto  me:  14.  Tftere  teas  a 
Utile  city,  and  few  men  within  it;  and  there  came 
a  gi-eat  kinii-  against  it,  and  besieged  it,  and  built 
great  bulwar.ks  against  it:  15.  Now  there  was 
fouiul  in  it  a  poor  ^ise  ip.an,  and  he  by  his  wisdom 
delivered  the  city;  yet  no  man  remembered  that 
same  poor  matt.  10.  Then  said  I,  Wisdom  is 
better  than  strength  :  nevertheless  tlie  poor  man's 
wisdoiu  is  despised,  and  his  words  are  not  heard. 

17.  The  words  of  wise  meii  are  heard  in  quiet 
more  than  the  cry  of  liim  that  ritleth  among  fools. 

18.  Wisdom  is  better  than  weapons  of  war:  but 
one  sinner  destroyeth  much  good. 

Sotomon  still  iTcommeuds  wisdom  to  us  as  necessary  to  the 
preserving  of  our  peace  and  the  jierfectiirgof  our  business,  notwith- 
siandhig  the  vanities  and  crosses  which  human  affairs  are  subject 
to.  He  had  said,  (r.ll.)  Bread  is  not  always  to  the  wise;  yet  he 
would  not  therefore  be  thougflit  either  to  tlisparage,  or  to  discourage, 
wisdom,  no,  he  still  retains  his  principle,  that  icisdom  excels  folly 
as  much  as  light  excels  darltness,  (c/t.2.13.)  and  we  ought  to  lov« 
and  embrace  it,  and  be  governed  by  it,  for  the  sake  of  its  own 
intrinsic  worth,  and  the  capacity  it  gives  us  of  being  serviceable  to 
others,  though  we  ourselves  should  not  gel  wealth  and  preferment 
by  it.  This  wisdom,  this  which  he  here  describes,  wisdom,  which 
enables  a  man  to  sene  liis  coniitry,  out  of  pure  affection  to  its 
iiiterests,  when  he  himself  gains  no  advantage  by  it,  no  not  so  much 
as  thanks  for  his  ))aius,  or  the  reputation  of  it,  this  is  the  wisdom 
which,  Solomon  says,  seemed  great  unto  him,  v. IS.  A  public 
spirit,  in  a  private  spheic,  is  wisdom,  which  those  who  understand 
things  tliat  differ,  cannot  but  look  npon  as  very  magnificent. 

I.  Solomon  here  gives  an  instance,  which,  probably,  was  a  case 
in  fact,  in  some  neighbouring  country,  of  a  poor  man  who  with 
his  w  isdom  did  great  sen  ice  in  a  time  of  public  distress  and  danger; 
(r.  14.)  There  vas  a  little  city,  (no  great  prize,  whoever  was 
master  of  it,)  there  were  but  few  men  within  it  to  defend  it,  and 
men,  if  men  of  fortitude,  are  the  best  fortifications  of  a  city;  here 
were  fetn  men,  and,  because  few,  feeble,  fearful,  and  ready  to 
cive  up  tlieir  city  as  not  tenable.  Against  this  little  city  a  great 
king  canie  with  a  numerous  army,  and  besieged  it,  either  in  pride, 
or  covetonsncss  to  possess  it,  or  in  revenge  for  some  affront  given 
him,  to  chastise  and  destroy  it;  thinking  it  stronger  than  it  was, 
he  bnilt  great  bulwarks  against  it,  from  which  to  batter  it,  and 
doidited  not  in  a  little  time  to  make  himself  master  of  it.  What 
a  great  deal  of  imjusl  vexation  do  ambitious  princes  give  to  their 
hannless  neighbours!  This  great  king  needed  not  fear  this  little 
city;  why  then  should  he  frighten  it?  It  would  Ik>  little  (irofit  to 
him;  why  then  should  he  put  himself  to  such  a  great  expence  to 
gain  it?  IJut,  as  unreasonably  and  insatiably  greeiiy  as  little  people 
sometimes  are  to  lai/ hoii^  to  house,  and  field  to  field,  great  kings 
often  are,  to  lay  city  to  ci./,  and  ))r<)vince  to  province,  that  they 
may  be  placed  alone  in  the  earth,  lsa.5.t^.  Did  victory  and  suc- 
cess attend  the  strong?  No,  there  was  found  in  this  little  eity, 
among  the  few  men  that  were  in  it,  one  poor  wise  man;  a  wise 
man,  and  vet  poor,  and  not  preferred  to  .any  place  of  profit  or 
power  in  the  cilv;  places  of  trust  were  not  given  to  men  aceordiiu* 


ECCLESIASTES,  IX,  X. 


*T)  tlirir  merit,  and   moelncss  for  ihcin,   else  such  a  wise  m.in  as 
'liis  IkicI  not  l)fcn  a  |)i)or  man.      Now, 

1.  niMn;-'  wise,  lie  sei\<'(l  llu-  cilv,  tliougb  he  was  poor;  in  llicir 
distress  lliey  found  liiiri  out,  (Jiids;.  1 1.  7.)  aii<i  ben'^cd  his  advice 
wild  assistance  ;  and  In;  hy  his  irisdntii  ildirrrfd  tJic  ci/if,  either  l)v 
I'niderit  instraelions  j^ivcn  to  tlie  besieged,  direeling  liieni  to  some 
iiiilhoiiiilit  of  slralaaeni  for  liieir  own  security,  or  bv  a  |inidcnt 
tiTHly  with  the  besieijcrs,  as  the  woman  at  Aliel,  2  Sam.  20.  10. 
Me  (lid  not  npbraid  lliem  willi  tlie  contempt  Ihev  iiad  put  npon 
him,  in  h-avin";  iiim  otit  of  their conncil,  nor  tell  them  he  was  poor, 
nnd  iiad  tiothin;;-  to  lose,  and  therefore  cared  not  what  became  of 
the  citv  ;  Imt  did  his  best  for  it,  and  was  bk'ssed  with  success. 
Note,  Private  interests  and  j)ersoiial  resentments  must  always  be 
sacrificed  to  the  public  good,  and  forgotten  when  the  common 
welfare  is  conci'rned. 

2.  Being  poor,  be  was  slighle<l  by  the  city,  thongh  he  was  wise, 
and  had  been  an  instrument  to  save  them  all  from  niin;  No  man 
mttpmbercd  that  same  poar  man,  his  good  services  were  not  taken 
notice  of,  no  recompence  was  made  him,  no  marks  of  honour  put 
upon  bin),  but  he  lived  in  as  much  |)ovcrty  and  ol)scurify  as  be 
had  done  before:  riches  ircre  not  to  this  jnan  of  ■iindirstandinr/ , 
nor  fuvorif  to  this  man.  of  skill.  JManv  who  have  well-merited  of 
their  prince  and  country  have  been  ill-paid;  such  an  ungrateful 
world  do  we  live  in.  It  is  well  that  nsefid  men  have  a  God  to  trust 
to,  who  will  be  their  bountiful  Rewarder  ;  for,  among  men,  great 
services  are  often  envied,  and  rewarded  with  evil  for  good. 

II.  From  this  instance  he  draws  some  useful  inferences;  looks 
upon  it,  and  receives  instruction. 

"I.  Hence  he  observes  the  great  usefulness  and  excellency  of 
wisdom,  and  what  a  blessing  it  makes  men  to  their  country; 
Wisdom  is  better  than  strength,  d.16.  A  prudent  mind,  which 
is  the  honour  of  a  man,  is  to  be  preferred  before  a  robust  body, 
in  which  manv  of  the  brute  creatures  excel  man.  A  man  may 
by  bis  wisdom  effect  that  which  he  could  never  compass  by  his 
strength  ;  and  may  overcome  those,  by  out-witting  them,  who  are 
able  to  overpower  him.  Nav,  wisdom  is  better  than  iveapons  of 
tear,  offensive  or  defensive,  v.  18.  Wisdom,  that  is,  religion 
and  pifty,  (for  the  wise  man  is  here  opposed  to  a  sinner,)  this  is 
better  than  all  nulitarv  endowments  or  accoutrements,  for  it  will 
engaQ:e  God  for  us,  and  then  we  are  safe  in  the  greatest  perils, 
and  successful  in  the  greatest  enterprises.  If  God  be  for  us,  who 
Kin  be  against  vs,  or  stand  before  us  ? 

2.  Hence  he  observes  the  commanding  force  and  power  of  wis- 
dom, though  it  labour  under  external  disadvantages;  (t- .  17.)  The 
tcords  of  wise  men  are.  heard  in  quiet;  what  they  speak,  being 
rational  and  to  the  purpose,  being  spoken  calmly  and  witli  deli- 
beration, (though,  not  being  rich  and  in  authority,  they  dare  not 
speak  loud,  nor  with  anv  great  assurance,)  will  be  hearkened  to 
and  regarded,  will  gain  respect,  nay,  will  gain  the  point,  and  sway 
with  men,  more  than  the  imperious  clamour  of  him  that  rules 
among  fools,  who,  like  fools,  chose  him  to  be  their  ruler,  for  his 
noise  and  blustering,  and,  like  fools,  think  be  must  by  those 
methods  carry  the  day  with  every  body  else.  A  few  close  argu- 
ments are  worih  a  great  many  big  words  ;  and  those  will  strike  sail 
to  fair  reasoning,  who  will  answer  them  that  hector  and  insult 
according  to  their  follii.  How  forcible  arc  right  words!  What  is 
.spoken  wisely  slioidd  be  spoken  calmly,  and  then  it  will  be  heard 
in  quiet,  and  calmly  considered.  But  passion  will  lessen  the  force 
even  of  reason,  instead  of  adding  any  force  to  it. 

3.  Hence  he  observes  that  wise  and  good  men,  nolwilhstanding 
this,  must  often  content  themselves  with  the  satisfaction  of  ha^ing 
flone  good,  or,  at  least,  endeavoured  it,  an<i  offered  at' it,  when 
they  cannot  do  the  good  thev  would  do,  nor  have  the  j)raise  they 
should  have.  Wisdom  capacitates  a  man  to  serve  his  neighbours, 
and  he  offers  his  service  ;  but,  alas,  if  he  be  poor,  bis  wisdom  is 
despised,  and  his  words  are  not  heard,  v.  10.  IVlany  a  man  is 
buried  alive  in  povertv  and  obscurity,  who,  if  lie  had  but  fit  en- 
couragement given  him,  might  be  a  great  blessing  to  the  world; 
many  a  peail  is  lost  in  its  shell.  But  there  is  a  day  coming,  when 
wisilom  and  goodness  shall  be  in  honour,  and  the  righteous  shall 
thine  forth. 


Tlie  Advanlages  of  Wisdom. 

4.  rrr>m  what  be  Iiad  observed  of  the  great  gooil  whith  one  wise 
and  virhious  man  may  do,  he  infeis  wliat  a  great  d<al  of  iniscbief 
onewiiked  n):iu  may  do,  and  what  a  great  deal  of  good  be  inav 
be  Ihe  liinderaiice  of;  One  sinner  tlistrnijelk  much  good.  (  1.)  As, 
lo  himself,  a  sinful  condition  is  a  uasleful  conditioji.  liov*'  uiauv 
tif  the  good  gifts  lH)lh  of  nuluie  and  I'rovidenee  does  one  sinner 
destroy,  and  make  waste  of — go<xl  sense,  good  parts,  good  learning, 
a  good  disposition,  a  good  estate,  good  meat,  good  drink,  and 
abumlance  of  God's  good  creatures,  all  made  use  of  hi  the  service 
of  sin,  and  so  destroyed  and  lost,  and  the  end  of  giving  them  frus- 
trated and  perverted!  He  who  destroys  his  own  soul  destroys 
much  nootl.  (2.)  As  to  others,  what  a  great  deal  of  mischief  may 
one  wicked  man  do  in  a  town  or  country!  One  sinner,  who  makes 
it  his  business  to  debauch  others,  may  defeat  and  frustrate  the 
intentions  of  a  great  many  good  laws,  and  a  great  deal  of  good 
preaching,  and  draw  many  into  his  pernicious  ways  ;  one  sinner 
may  be  the  ruin  of  a  town,  as  one  Achan  troubled  the  whole  camp 
of  Israel.  The  wise  man,  who  delivered  the  city,  had  had  his  due 
respect  and  recompence  for  it,  but  that  some  one  sinner  hindered 
it,  and  invidiously  diminished  the  service.  And  many  a  good  pro- 
ject, well-laid  for  the  public  welfare,  has  been  destroyed  by  some 
one  subtle  adversary  to  it.  The  wisdom  of  some  would  have  healed 
the  nation,  but  through  the  wickedness  of  a  few,  it  would  not  be 
healed.  See  who  are  a  kingdom's  friends  and  enemies,  if  one  saint 
does  nmch  good,  and  one  sinner  destroys  much  good. 

CHAP.  X. 

Tilts  chapter  stems  to  be  like  Solomon's  proverbs,  a  collection  of  wise  sayings  and 
observations,  rather  tlinn  a  part  of  liis  sermon  ;  but  the  preacher  studied  to  bt 
sententious,  ami  set  in  order  many  proverbs,  to  be  brought  in  in  his  preaching. 
Yet  the  general  scope  of  all  tlie  observiitions  in  this  citapfer,  is,  to  recomTnand 
icisdom  to  us,  and  its  precepts  ami  rules,  as  of  great  use  for  the  riglit  ordering 
of  our  conversation,  and  to  caution  us  against  fotbj.  I.  He  recommends  wis- 
dom to  private  persons,  trim  are  in  an  inferior  station.  1.  It  is  our  tcisdom  to 
preserve  our  reputation,  in  managing  our  affairs  dcrterously,  v.  I .  .3.  2.  7» 
be  submissive  to  our  superiors,  if  at  any  time  tre  have  offended  them,  v.  4, 
3.  To  live  quiet  and  peaceable  tires,  and  not  to  meddle  with  those  that  are  fac- 
tious and  seditious,  and  are  endeavouring  to  disturb  the  government,  and  the 
public  repose  ;  the  folly  and  danger  of  which  disloyal  and  turbulent  practices 
he  shews,  r-S.-ll.  4.  To  govern  our  tongues  well,  r.l2..I.'>.  5.  To  be 
diligent  in  our  business  and  provide  well  for  our  families,  v.  18,  19.  C.  Not 
to  speak  ill  of  our  rulers,  no  not  in  secret,  v.  20.  //.  He  recommends  tvisdom 
to  rulers;  let  them  not  think  that,  because  their  subjects  must  be  quiH  under 
them,  therefore  tliey  may  do  what  they  please  ;  no,  but,  ^.  Let  them  be  care- 
ful whom  they  prefer  to  places  of  trust  and  poirer,  r.  5  . .  7.  2.  Let  them  manage 
themselves  discreetly,  be  generous,  and  n  ot  childish  ;  temperate,  and  not  luxu- 
rious, t).  16,  17.  Happy  the  nali(m,tehen  princes  and  people  make  consciaut 
of  their  duty,  according  to  these  rules. 

1.  T^EAD  flies  cau.se  the  ointment  of  the  apothe- 
i>^  cary  to  send  forth  a  stinking  savour:  so 
doth  a  little  folly  hiin  that  is  in  reputation  for  wis- 
dom a7id  honour.  2.  A  wise  man's  heart  i.^  at  his 
right  hand ;  but  a  fool's  heart  at  his  left.  3.  Yea 
also,  when  he  that  is  a  fool  walketh  by  the  way, 
his  wisdom  faileth  /lim,  and  he  saith  to  every  one 
that  he  is  a  fool. 

In  these  verses,  Solomon  shews, 

1.  What  great  need  wise  men  have  to  take  heed  of  being  guilly 
of  any  instance  of  folly;  for  a  little  folly  is  a  great  blendsh  to  him 
that  is  in  reputation  for  wisdom  and  honour,  and  is  as  hurtful  to  his 
good  name  as  dead  flies  are  to  a  sweet  perfume,  not  only  sp.oiling 
the  sweetness  of  it,  but  making  it  to  send  forth  a  stinking  saeour. 
Note,  (1.)  True  wisdom  is  true  honour,  and  will  gain  a  man  a 
reputation,  which  is  like  a  box  of  precious  ointment,  pleasing  and 
very  valuable.  (2.)  The  reputation  that  is  got  hardly,  and  by  a 
great  deal  of  wisdom,  may  be  easily  lost,  an<l  by  a  little  filly ;  bt- 
cause  envy  fastens  upon  eminency,  and  makes  the  worst  of  the 
mistakes  and  miscarriages  of  those  who  are  cried  up  for  wisdom, 
and  improves  them  to  their  disadvantage;  so  that  the  folly  which 
in  another  would  not  be  taken  notice  of,  in  them  is  severely  cen- 
sured. Those  who  make  a  great  profession  of  religion  have  need 
to  walk  very  circumspectly,  to  abstain  from  all  appearances  of  evU 


ECCLESIASTES.  X.     Mutual  Duties  of  Princes  and  Subjects. 


mu\  appuKicIies  towards  it,  becanse  many  eyes  are  upon  tlieiii, 
thaJ  wak'h  for  their  ballins; ;  their  character  is  soon  sullied,  ami 
thtni  have  a  great  deal  of  reputation  to  lose. 

•i.  What  a  deal  of  advantage  a  wise  man  has  above  a  fool  in  tlie 
management  of  bu3iness  ;  (v.  2.)  A  wise  man's  heart  is  at  his  right 
hand,  so  that  he  goes  about  his  business  with  dexterity,  turns  his 
hand  readilv  to  it,  and  goes  through  it  with  dispatch;  his  counsel 
and  courage  are  ready  to  him,  whenever  he  has  occasion  for  them; 
but  a/oofs  heart  is  at  his  left  hand,  it  is  always  to  seek  v/hen  he 
has  anv  thing  to  do  that  is  of  importance,  and  therefore  he  goes 
awkwardW  aboal  it,  like  a  man  that  is  left-haudetl;  be  is  soon  at 
a  loss,  and  at  his  wit's  end. 

3.  How  apt  fools  r;rp,  at  every  turn,  to  ))roclaim  their  own  foHy, 
and  expose  themselves;  he  that  is  either  witless  or  graceless, 
either  silly  or  wicfied,  if  he  be  ever  so  little  from  under  the  check, 
and  left  to  liimself,  if  he  but  ica/k  by  the  way,  soon  shows  what  he 
is;  his  wisdom  Jaih  him,  and,  by  some  impropriety  or  other,  he 
$ays  to  every  one  he  meets,  that  he  is  a  fool,  (v.  8.)  he  discovers  it 
as  plainly  as  if  he  had  told  them  so.  He  cannot  conceal  it,  and 
he  is  not  ashamed  of  if.  Sin  is  the  reproach  of  sinners,  VKliere- 
ever  they  go. 

4.  If  the  spifit  of  the  I'uler  i-ise  up  nsjarnst  thee, 
leave  not  thy  place;  for  yiekliuii-  pacifieth  great 
offences.  5.  There  is  an  evil  trhic/i  I  have  seen 
tinder  the  sun,  as  an  error  winch  proceedelh  from 
the  ruler:  6.  Folly  is  set  in  great  dignity,  and  the 
rich  sit  in  low  place.  7.  I  have  seen  servants 
upon  horses,  and  princes  walking  as  servants  upon 
the  earth.  8.  He  titat  diggetli  a  pit  shall  fall  into 
it;  and  wboso  breaketh  an  hedge,  a  serpent  shall 
bite  him.  9.  Whoso  reinoveth  stones  shall  be  hurt 
therewith ;  and  he  tItat  cleaveth  wood  shall  be 
endangered  thereby.  10.  If  the  iron  be  blunt, 
and  he  do  not  whet  the  edge,  then  must  Ite  ptit  to 
more  strength  :  but  wisdotn  is  ])rofitable  to  direct. 
11.  Surely  the  serpent  will  bile  without  enchant- 
ment, and  a  babbler  is  no  better. 

The  scope  of  these  verses  is  to  keep  snlijects  K>val  and  dutiful  to 
fhe  govemmenl ;  in  Solomon's  reign,  the  people  were  very  rich, 
and  lived  in  prosperity,  which  perhaps  made  iliem  proud  and 
petulant,  and  when  the  taxes  were  high,  thout;h  Ihev  had  enough 
to  pay  them  with,  it  is  probable  thai  m;>i)v  carried  it  insolently  to- 
ward the  government,  and  tlirpalened  to  rebel.  To  such  Sotonioii 
here  gives  some  ?>ecessarv  canlions. 

I.  Let  not  sidijecis  carry  on  a  fpinrrei  with  their  prince  upon 
»ny  private  persona!  disgust  ;  (k.  4.)  "  If  the  spirit  of  the  ruler 
rise  vp  ayaijist  thee,  if,  upon  some  misinformation  given  him,  or 
»ome  mismanagement  of  tliiiie,  he  is  displeased  at  thee,  and 
threaten  thee,  \  et  Icarc  not  lliy  place,  forget  not  the  duty  of  a  sidi- 
ject,  revolt  not  from  thy  atle!;ian*e,  do  not,  in  a  passion,  <piit  thy 
post  m  his  service,  and  throw  up  thy  commission,  as  despairing 
ever  to  regain  his  favour;  no,  wait  a  while,  an<l  thou  wilt  find  he 
is  not  implacable,  but  that  yieldiny  pacifies  r/reat  ojjences."  Solo- 
mon speaks  for  himself,  and  for  every  wise  and  good  man  that  is 
a  master,  (.r  a  magistrate,  that  be  could  easily  forgive  those,  upon 
their  submission,  whom  yet,  upon  their  provocation,  he  had  been 
very  angry  with.  It  is  faireraml  better  to  yield  to  an  angry  prince 
than  to  contend  with  him. 

n.  Let  not  subjects  commence  a  quarrel  with  their  jirince, 
though  the  public  administration  be  not  in  every  thing  as  they 
would  have  it.  He  grants  there  is  an  evil  often  seen  rmdcr  the  $im 
and  it  is  a  king's  evil,  an  evil  which  the  king  onlv  can  cure,  for 
it  is  an  error  uhich  proceeds  from  the  riiler ;  (v.  5.)  it  is  a  mistake 
which  r'ders,  consulting  their  personal  affections  niore  than  the 
public   interests,  are  too  often   guilty  of,  that  men  are   not  pre- 


ferred according  to  their  merit,  but  folh)  is  set  in  r/reat  digniiu, 
men  of  shattered  brains,  and  broken  fortunes,  are  ]>ut  in  places  of 
power  and  trust,  while  the  rich  men  of  good  sense  and  good 
estates,  whose  interest  would  t)bli2;e  them  to  be  true  to  the  public, 
and  whose  abundance  would  be  likely  to  set  then)  above  tempta- 
tions to  bribery  and  extortion,  yet  sit  in  low  places,  and  c;ui  gel 
no  preferment;  (u.  G.)  either  the  ruler  knows  not  bow  to  \alue 
them,  or  the  terms  of  preferment  are  such  as  ihev  cannot  in  con- 
science comply  with.  It  is  ill  with  a  people,  when  \icious  men 
are  advanced,  and  men  of  worth  are  kept  under  hatches.  This  is 
illustrated;  (i'.7.)  /  have  seen  serva?its  upon  horses;  men  not  so 
much  of  mean  extraction  and  education,  (if  that  were  all,  it  were 
the  more  excusable,  nay,  there  is  many  a  wise  servant,  who  with 
good  reason  has  rule  over  a  son  that  causes  shame,)  but  of  sordid, 
servile,  mercenary,  dispositions,  I  have  seen  these  riding  in  pomp 
and  state  as  princes,  while  princes,  men  of  noble  birth  and  quali- 
ties, fit  to  rule  a  kingdom,  have  been  forced  to  walk  as  serratita 
Jipon  the  earth,  poor,  and  despised.  Thus  God,  in  his  providence, 
punishes  a  wicked  people;  but  as  far  as  it  is  the  ruler's  act  and 
deed,  it  is  certainly  his  error,  and  a  great  evil,  a  grievance  to 
the  subject,  and  very  provoking  ;  but  it  is  an  error  under  the  sun, 
which  will  certainly  be  rectified  above  the  sun,  and  when  it  shall 
shine  no  more,  for  in  heaven  it  is  only  wisflom  and  holiness  that 
are  set  in  great  dignity.  But  if  the  prince  be  guilty  of  this  error, 
I  vet  let  not  the  subjects  leave  their  places,  nor  rise  up  against  the 
government,  nor  form  any  project  for  the  alteration  of  it;  nor  let 
the  prince  carry  on  the  humour  too  far,  nor  set  such  servants,  such 
beggars,  on  horseback,  as  will  ride  furiously  over  the  ancient  land- 
marks of  the  constitution,  and  threaten  the  subversion  of  it. 

1.  Let  neither  jnince  nor  people  violently  attempt  any  changes, 
nor  make  a  forcible  entry  upon  a  national  settlement,  for  they  will 
both  find  it  of  dangerous  consequence,   which  he  shews  here  by 
four  similitudes,  the  scope  of  which  is  to  give  us  a  caution  not  to 
meddle  to  our  own  hurl.     Let  not  ])rinces  invade  the  rights  and 
liberties  of  their  subjects;  let  not  subjects  mutiny  and  rebel  against 
their  i)rinces:   for,  (1.)  He  that  digs  a  pit  for  another,  it  is  ten  to 
one  but   he  falls  into  it  himself,  and   his  violent  dealing  returns 
upon  his  own  bead.   If  princes  become  tyrants,  or  subjects  become 
rebels,   all  histories  will  fell  both  what  is  likely  to  be  their  fate, 
;uid  that  it  is  at  their  utmost  peril,  and  it  were  better  for  both  to 
lie  content  within  their  own  bounds.     (  2.)  Whoso  breaks  a  hedge, 
an   old  hedge,  that  has  long  been  a  land-mark,   let  him  expect 
that  a  serpent  or  adder,  such  as  harbour  in  rotten   hedges,  wil! 
bile  him  ;  some  viper  or  other  will  fasten  upon  his  hand.  Acts,  28.  3. 
God,  by  his  ordinance,  as  by  a  hedge,  has  enclosed  the  preroga- 
tixes  and   ])owers  of  princes,  their  persons  are  under  his  special 
protection;    those  therefore    that    form  any  treasonable   designs 
against  their  peace,  their  crown  and  dignity,  are  but  twisting  hal- 
ters for  themselves.      (  3.)   JVhoso  removes  stones,   to  pull  duwn  a 
wall  or  building,   does  but  pluck  them   upon   himself,   he  shall  be 
hurt  therewith,  and  will  wish  that  he  had  let  them  alone.     Those 
that  go  about  to  alter  a  well-modelled,   well-settled,   government, 
under  colour  of   redressing  some  grievances,  and  coiieding  some 
faults  in  it,  will  quickly  perceive,  not  onlv  that  it  is  easier  to  find 
fault  than  to  mend,  to  demolish  that  which   is  good   (ban  to  build 
uj)  that  which  is  better,  but  that  they  thrust  their  own  fingers  into 
the  fire,  and  overwhelm  themselves    in    the  ruin   they  occasion. 
(J.)  He  that  cleaves  the  wood,  especially  if,  as  it  follows,  he  has 
sorrv  tools,  (v.lO.)  he  shall  be  edangcred  thereby,  the  chips,  or  his 
own  axe-hcad,  will  fly  in  his  face.     If  we  meet  with  knotty  pieces 
of  timber,  men  of  penerse  and  ungovernable  spirits,  and  we  think 
to  master  them  by  force  and  violence,  and  hew  them  to  pieces, 
they  may  not  only  prove  too  hard  for  us,  but  theal!eni))t  may  turn 
to  our  damage. 

2.  Rather  let  both  prince  and  people  act  to\\  aids  each  oilier  with 
prudence,  mildness,  and  good  temper ;  ^^  isdom  is  profitable  to 
direct  the  ruler  how  to  manage  a  ))cople  that  are  inclined  to  be 
turbulent,  so  as  neither,  on  the  one  hand,  by  a  supine  noglinence, 
to  embolden  and  encourage  them,  nor,  on  the  oilier  hand,  by 
rigourand  severity,  to  exasperate  and  provoke  them  to  any  seditious 
practices.     It  is  likewise  profitable  to  direct  the  subjects  how  to 


ECCLESIASTES,  X. 


Tlif  Cont<;in|)libk'ness  of  Follv. 


ftct  towRnis  a  prince  that  is  inclined  lo  licnr  hard  nj)on  IIkmii,  so 
as.  not  to  alienate  iiis  affections  from  tlieni,  but  lo  win  upon  iiiin, 
l(V  luiMiljle  remonstrances,  (not  insolent  demands,  such  as  the 
peopie  made  npon  Rehohoani,)  hy  ))alienl  submissions,  and  peacc- 
ahle  expedients.  The  same  rule  is  to  he  observed  in  all  ivlalions, 
for  the  preserving  of  the  comfort  of  them  ;  let  wisdom  direct  to 
gentle  methods,  and  forbear  violent  ones. 

(1.)  Wisdom  will  teach  us  to  whet  the  tool  we  are  to  make  use 
of,  rallier  than,  by  leavinq;  it  binnt,  oblin;e  ourselves  to  put  to  so 
much  the  tnorc  stirnglk,  i\  10.  We  mi^ht  save  <mrselves  a  (>ieat 
deal  of  lab(mr,  and  prevent  a  great  deal  of  danger,  if  we  did  whet 
before  we  cut,  consider  and  premeditate  what  is  fit  to  \k  said  and 
tione  in  every  difficult  case,  that  we  mav  accommodate  onrselves 
to  it,  and  may  do  our  work  snuiuthiy  and  easily  l»<>lh  lo  others 
and  to  ourselves.  Wisdom  will  direct  how  lo  sharpen  and  put  an 
ed2:e  upon  both  ourselves  and  those  we  emplov,  not  lo  7ro77; 
deccilfiilh/,  (Ps.  .53.  2.)  but  lo  work  cleanly  and  cleverly,  Tlie 
mower  loses  no  lime,  when  he  is  wliettin"'  his  sevthe. 

(2.)  Wisdom  \\ill  teach  ns  to  enchant  ihe  serpent  we.  are  to 
contend  with,  rather  than  think  to  oul-hiss  it;  fu.  11.)  T/ie  ser- 
pent leill  bite,  if  he  be  not  bv  sinsjini^  and  nnisic  channed  and 
enchanted,  against  which  therefore  he  stnps  his  ears ;  (Ps.  5fi.  4,  5.) 
and  a  halihler  is  nn  lietter  lo  ail  tliose  vvlio  enter  tlie  lists  with  him, 
who  therefore  nnist  not  think  bv  dint  of  words  to  out-talk  liiin, 
but  by  prudent  manaftement  to  enchant  him.  lie  tknt  is  Inril  of 
the  tongue,  so  the  phrase  is,  a  ruler  that  lias  liberty  of  speech,  and 
may  say  what  he  will,  it  is  as  dangerous  dealincTMilh  him,  as 
with  a  serpent  uncharnied  ;  but,  if  voii  use  tlie  enchantment  of  a 
mild  and  hundile  submission,  yon  mav  be  safe,  and  out  of  dann-er; 
herein  nisdom,  the  meekness  of  wisdom,  is  profilahie  to  direct. 
Bij  long  forhearing  is  a  prince  persuade)!,  Prov.  25.  15.  Jacob 
enchanted  Esau  with  a  present,  and  AbigTiil  David.  To  those  that 
may  say  any  tiling,  it  is  wisdom  to  say  nothing  that  is  provoking. 

12.  The  words  of  a  wise  man's  mnutli  are  gra- 
cions;  btit  the  hps  of  a  fool  will  swallow  u]>  him- 
self. 13.  The  beginning  of  the  words  of  his  mouth 
is  foolishness :  and  the  end  of  his  talk  is  mischievous 
ma.dness.  14.  A  fool  also  is  full  of  words:  a  man 
cannot  tell  what  shall  be;  and  what  shall  be  after 
him,  who  can  tell  him?  15.  The  labour  of  the 
foolish  wearieth  every  one  of  them,  'hecause  he 
knoweth  not  Iiow  to  go  to  the  city. 

Solomon  having  shewed  Ihe  benefit  of  wisdom,  and  of  what 
great  advantage  it  is  to  us  in  the  maungement  of  our  affairs,  here 
shwvs  the  mischief  of  folly,  and  how  it  exposes  men;  which  per- 
haps conies  in  as  a  reflection  iijion  those  rulers  who  set  follg  in 
great  dignity. 

1.  Fools  talk  a  great  deal  to  no  purpose,  and  they  shew  their 
folly  as  much  bv  the  multitude,  impertinence,  and  mischievous- 
ness,  of  their  words,  as  by  any  thing;  whereas  the  words  of  a  u-ise 
man's  month  are  gracious,  are  grace,  manifest  grace  in  his  heart, 
and  minister  grace  to  the  hearers,  are  good,  and  such  as  become 
him,  and  do  good  to  all  about  him,  the  lips  of  a  fool  not  only  ex- 
pose him  to  reproach,  and  make  him  ridicuhms,  but  will  swallow 
vp  himself,  and  brinff  him  to  ruin,  by  provoking  the  government 
to  take  cognizance  of  his  seditious  talk,  and  call  him  to  an  account 
for  it.  Adonijah  foolishly  spahe  against  his  own  life,  1  Kings,  2.  23. 
Many  a  man  has  been  sunk  by  having  his  own  tongue  fall  vpoti 
him,  Ps.  C4.8.      See  what  a  fool's  talk  is. 

( 1 .)  It  takes  rise  from  his  own  weakness  and  wickedness;  The 
oeginninc;  of  the  irords  of  his  mouth  is  foolishness ;  the  foolishness 
bound  up  in  his  heart,  that  is  Ihe  corrupt  spring  out  of  which  all 
these  polluted  streams  flow,  Ihe  evil  treasure  out  of  which  evil 
tilings  are  brought.  As  soon  as  he  begins  to  speak,  you  may  per- 
ceive his  folly  ;  at  the  very  first  he  talks  idly,  and  passionately, 
and  like  himself. 

(9.)  !♦  rises  up  to  fury,  and   lends  to  the  hurt  and  injury  of 


others ;  The  end  of  his  talk,  the  end  it  comes  to,  is  madness ;  lie 
will  presenllv  talk  himself  into  an  indecent  lieat,  and  break  out 
into  Ihe  wild  extravagancies  of  a  distracted  man  ;  the  end  he  aimu 
at,  is,  mischief  ;  as,  at  fii-st,  he  ap|«>aicd  lo  have  little  governinenf 
of  himself,  so,  at  last,  it  appears  he  has  a  great  deal  of  malice  to 
his  neighbours  ;  that  root  of  bitterness  beurs  gall  and  wormwood. 
Note,  It  is  not  strange  if  llmse  that  begin  foolishly,  Rud  madly; 
for  an  ungoverued  tongue,  the  more  lil>ertv  is  allovi-ed,  grows  Ihe 
more  violent. 

(  3.)  It  is  all  the  same  over  and  over;  {p.  14.)  A  fool  also  is  full 
of  wnrtls,  a  passionate  fool  especially,  that  nins  on  endlessly,  and 
never  knows  when  lo  lake  up;  he  \\{i\  ha\e  the  last  word,  thougli 
it  be  but  the  sanx-  with  that  which  was  Ihe  first;  what  is  wantin)^ 
in  the  v\ci!;ht  and  sticnsth  of  his  woixls,  he  endeavours  in  vain  t« 
make  u|)  in  the  uundK-r  of  them;  and  they  must  be  repeated, 
because (ttherwise  ihciv  is  nolliing  in  them  to  make  lliem  ivgardcd. 
Note,  Many,  who  an>  empty  ol  sense,  are  full  of  u-ords,  and  the 
least  solid  are  Ihe  most  noisy.  The  following  words  may  be  taken 
either,  [1.]  As  checking  him  for  his  vain-glorious  lioasting  in  Ihe 
multitude  of  his  words,  what  he  will  do,  and  what  he  will  hare,  not 
considering  thst  which  every  liody  know**,  that  a  man  cannot  tell 
what  shall  be  in  his  o\\n  lime,  \\hile  he  lives,  (Prov.  27.  1.)  much 
less  can  one  tell  ichnl  sknll  he  after  him,  when  he  is  dead  andgone- 
Would  we  (Idly  consider  our  own  ignorance  of,  and  uncertainty 
about,  future  events,  it  would  cut  off  a  great  many  of  lli€  idle 
words  we  foolishly  multiply.  Or,  [2.]  As  mocking  him  for  hi? 
tautoloiiies;  he  is  full  of  words,  for,  if  be  do  but  speak  the  most 
trite  and  common  thinu',  a  m<tn  cannot  tell  whut  shall  be,  because 
he  loves  U\  hear  himself  talk,  he  will  say  it  again,  what  shall  be. 
after  him,  who  can  till  hiiiif   like  Hatlus  in  Ovid  : 

S«b  life 

P.Iontibiis  (liiqurt)  eraiit,  e*  erant  sub  montibus  illis — 

Under  tliose  mountains  were  lliey, 
'riiey  were  under  tliose  in<Kint;iiiis,  I  say. 

whence  vain  repetitions  aif  called  Batloiogies,  Matlh,  6.  7. 

2._  Fools  (oil  a  great  deal  lo  no  jiurpose  ;  (v.  15.)  The  htlmur  of 
the  foolish,  to  accomplish  their  designs,  Wivtries  eiccrtf  one  of  them, 
(1.)  They  weary  thenisehes  in  thpt  labour  which  is  very  foolish 
an(l  absurd.  All  their  labour  is  for  the  world  and  the  lK»dy,  and 
the  meat  that  perishes,  and  in  this  labour  they  speud  their  strength 
and  exhaust  iheir  spirits,  and  tceuri/  themselves  for  very  vaniti/, 
Hal).  2. 13.  Isa.  55.  2.  They  choose  that  service  which  is  perfect 
drndoery,  rather  than  that  which  is  ))erfect  liberty.  (  2.)  That 
labour  which  is  necessary,  and  would  be  profitable,  and  might  be 
gone  tlirough  with  ease,  wearies  them,  because  they  go  almut  it 
awkwardly,  and  foolishly,  and  so  make  Iheir  business  a  toil  to 
tliem,  which,  if  they  applied  themselves  to  it  prudently,  would  be 
a  pleasure  to  them.  Many  complain  of  the  labours  of  ivligion  as 
grievous,  vdiich  tiiey  would  have  no  reason  to  complain  of,  if  the 
exercises  of  Christian  piely  were  always  under  the  direction  of 
j  Christian  prudence.  The  foolish  tire  themselves  in  eodless  pur- 
suits, and  never  bring  anv  thing  to  pass,  because  they  know  not 
how  to  f/o  lo  the  city,  because  they  have  not  capacity  to  apprehend 
the  plainest  thing,  such  as  the  entrance  into  a  great  city  is,  where 
one  would  think  it  were  impossible  for  a  man  to  miss  his  road. 
Men's  inijirudent  management  of  their  business  robs  them  both  of 
Ihe  comfort  and  of  the  benefit  of  it.  But  it  is  the  excellency  of 
the  way  to  the  heavenly  city,  that  it  is  a  high-way,  in  which  the 
way-faring  men,  though  fools,  shall  not  err;  (Isa.  35.  8.)  yet 
sinful  folly  makes  men  miss  that  way. 

16.  Woe  to  thee,  O  lan<],  when  thy  king  ?sa  ciiild, 
and  thy  princes  eat  in  the  morning!  17.  Blessed  art 
thou,  O  land,  wlien  thy  king  is  the  sou  of  nobles, 
and  thy  princes  eat  in  due  season,  for  strength, 
and  not  for  drunkenness!  10.  By  much  slolhful- 
ness  the  building  decayelii  ;  and  throiigii  idleness 
of  the  hands  tlie  house  drojipetli  through.  19.  A 
feast  is  made  for  lautjhter,  and  wine  maketh  merry: 


ECCLESIASTES,  X,  XI.     Mutual  Dalies  of  Princes  and  Subjects. 


but  money  answeretli  all  things.  20.  Curse  not 
the  kins;,  no,  not  in  thy  thought ;  and  curse  not 
the  rich  in  thy  bed-chamber:  for  a  bird  of  the 
air  shall  carry  the  voice,  and  that  which  hath 
wings  shall  tell  the  matter. 

Solomon  hue  obserros, 

1.  Hoiv  iiiJicli  the  happiness  of  aland  depends  upon  the  character 
of  its  rulers  ;  it  is  well  or  ill,  with  the  people,  according  as  the 
princes  are  s^ood,  or  had. 

(^l.)Tbe  people  cannot  be  happv,  when  their  princes  are  childish 
and  voluptuous;  {v.  16.)  Wne  vntn  thee,  0  land,  even  the  land  of 
Canaan  itself,  though  otherwi<;e  the  crlory  of  all  lands,  when  tliy 
king  is  a  child,  not  so  much  in  age  (Solnnion  himself  was  young 
when  his  kingdom  was  happv  in  him)  as  in  understanding;  when 
the  prince  is  weak  and  foolish  as  a  child,  fickle  and  fond  of  changes, 
fretful  and  hunioursome,  easily  imposed  upon,  and  hardly  brought 
to  business,  it  is  ill  with  the  people.  The  bodv  staggers,  if  the 
head  be  giddv.  Perhaps  Solomon  wrote  this,  with  a  foresight  of 
his  son  Rehoboam's  ill  conduct ;  (  2  Chron.  i;i.  7.)  he  was  a  child 
all  the  days  of  his  life,  and  his  family  and  kingdom  fared  the 
worse  for  it.  Nor  is  it  much  belter  with  a  people,  when  their 
princes  eat  in  the  morning,  tiiake  a  god  of  their  bellv,  and  make 
themselves  slaves  to  their  appetites,  if  the  king  himself  were  a 
tliild,  yet  if  the  princes  and  privy-counsellors  are  wise  and  faith- 
ful, and  applv  themselves  to  business,  the  land  may  do  the  belter; 
but  if  tliey  addict  themselves  to  their  pleasures,  and  prefer  the 
gratifications  of  the  flesh  before  the  dispatch  of  the  |)ublic  busi- 
ness, which  they  disfit  themselves  for  by  eating  and  drinking  in 
a  moniing,  when  judges  are  epicures,  and  do  not  eat  to  live,  but 
live  to  eat,  what  good  can  a  nation  expect? 

(2.)  The  people  cannot  but  be  happy,  when  their  rulers  are 
g'enerous  and  active,  sober  and  temperate,  and  men  of  business 
V.  17.  The/anrf  is  then  blessed,  [  1 .]  Wiien  the  sovereign  isgoverned 
by  prhiciples  of  honour,  uhen  the  hiiig  is  the  son  nj nobles,  acted 
and  animated  by  a  noble  spirit,  which  scorns  to  do  anv  thing  base, 
and  unbecoming  so  high  a  character,  which  is  solicitous  for  the 
public  welfare,  and  prefers  that  before  any  jirivate  interests.  Wis- 
dom, virtue,  and  the  fear  of  God,  beneficence,  and  a  readiness 
to  do  good  to  all  mankind,  these  ennoble  the  royal  blood.  [2.] 
When  the  subordinate  magistrates  are  more  in  care  to  discliarge 
their  trusts  than  to  gratify  their  appetites,  when  they  eat  in  due 
season,  that  is,  when  Ihev  have  dispatched  Iheir  business,  and  got 
them  an  ap|)etite.  God  gives  the  creatures  their  meat  in  due 
season,  (Ps.  145. 15.)  let  ns  not  take  ours  nnseasonalilv,  lest  we 
lose  the  comfort  of  seeing  God  give  it  us.  Magistrates  should  eat 
for  strength,  that  their  bodies  may  be  fitted  to  serve  their  souls 
ni  the  service  of  God  and  their  countrv,  and  not  for  drnnhenness, 
to  make  themselves  unfit  to  do  any  tliiiiir  eillicr  for  God  or  man, 
and  particularly  to  sit  in  jiulgmeut,  for  they  will  err  throngh  nine, 
(Isa.  28.  7.)  wiil  drinh  and  forget  the  law,  (Prov.  31.  5.)  It  is  well 
with  a  people,  when  their  princes  are  examples  of  temperance, 
when  those  that  have  most  to  sj)end  upon  themselves  know  how  to 
deny  themselves. 

2.  Of  what  ill  conse(pience  slothfuluess  is  both  to  private  and 
public  affairs;  (v.  10.)  Bg  uiiieh  slothj'ulness  and  idleness  of  the 
hands,  the  neglect  of  business,  and  the  love  of  ease  and  pleasure, 
the  building  decays,  drops  thrnngh  first,  and  by  degrees  drops 
down  ;  if  it  be  not  kept  well  covered,  and  care"  be  not  taken  to 
repair  the  breaches,  as  any  happen,  it  will  rain  in,  and  the  timber 
will  rot,  and  the  house  will  become  unfit  to  dwell  in  :  it  is  so  with 
the  family  and  the  affairs  of  it ;  if  men  cannot  find  in  Iheir  hearts 
to  take  pauis  in  Iheir  callings,  to  tend  their  shops,  and  look  after 
Iheir  own  business,  they  will  soon  run  in  debt,  and  go  behind- 
hand, and,  instead  of  making  what  thev  have,  more,  for  their 
children,  will  make  it  less  ;  it  is  so  with  the  public;  if  the  king  be 
a  child,  and  will  lake  no  care,  if  the  princes  eat  in  the  viorjilng, 
and  will  take  no  pains,  the  affairs  of  the  nation  suffer  loss,  and 
its  interests  arc  prejudiced,  its  honoursullied,  its  power  weakened, 
ilB  borders  encroached  upon,  the  course  of  justice  obstructed,  the 


treasure  exhausted,  and  all  it  foundations  out  of  course;  and  all 
this,  through  the  slotiifnlness  and  self-seeking  of  those  that  should 
be  the  repairers  of  its  breaches,  and  the  restorers  of  paths  to  dwell 
in,  Isa.  58.  12. 

3.  How  industrious,  generally,  all  are,  both  princes  and  people, 
to  get  money,  because  that  serves  fur  all  pnr))oses,  r'.  It).  He 
seems  to  prefer  money  before  mirth  ;  A  feast  is  made  for  langhter, 
not  merely  for  eating,  but  chiefly  for  pleasant  conversation,  and 
the  society  of  friends;  not  the  laughter  of  the  fool,  which  is  mad- 
ness, but  that  of  wise  men,  by  wi.ich  they  fit  themselves  for  busi- 
ness, and  se\ere  studies.  Spiritual  feasts  are  made  for  s|)irifual 
laughter,  holy  joy  in  God.  Miiie  makes  merry,  makes  glad  tite  life, 
but  money  is  the  measure  of  all  things,  and  answers  all  thinqs. 
PecunicB  obediunt  omnia — Money  commands  all  things.  Though 
wine  make  merry,  it  will  not  be  a  house  for  ns,  nor  a  bed,  nor 
clothing,  nor  provisions  and  portions  for  children  ;  but  money,  if 
men  have  enough  of  it,  will  be  all  these.  The  feast  cannot  be 
made  without  money,  and  though  men  have  wine,  they  are  not  so 
much  disposed  to  be  merrv,  unless  Ihey  have  money  for  the  neces- 
sary supports  of  life.  Money,  of  itself,  answers  nothing;  it  wiil 
neither  feed  nor  clothe,  but,  as  it  is  the  instrument  of  commerce, 
it  answers  all  the  occasions  of  this  jiresent  life ;  w  hat  is  to  be  had, 
may  be  had  for  money,  but  it  answers  nothing  to  the  soul  ;  it  will 
not  procure  the  pardon  of  sin,  the  favour  of  God,  the  peace  of 
conscience  ;  the  soul,  as  it  is  not  redeemed,  so  it  is  not  main- 
tained, with  corruptible  things,  as  silrer  and  gold.  Some  refer 
this  to  rulers;  it  is  ill  with  the  people,  when  they  give  up  them- 
selves to  luxurv  and  riot,  feasting  and  making  merrv,  not  only 
because  their  business  is  neglected,  but  because  money  must  be 
had,  to  ansiver  all  these  things,  and,  in  order  to  that,  the  peojile 
squeezed  by  heavy  taxes. 

4.  How  cautious  subjects  have  need  to  be,  that  tliey  harbour 
not  any  disloyal  purposes  in  their  minds,  nor  keep  up  any  factious 
cabals  or  consultations  against  the  government,  because  it  is  ten  to 
one  that  Ihey  are  discovered  and  brought  to  light,  v.  20.  "  Though 
rulers  shouhl  be  guilty  of  some  errors,  yet  l»e  not,  upon  all  occa- 
sions, arraigning  their  administration  and  running  them  down,  but 
make  the  best  of  them.  "  Here,  ( 1.)  The  command  teaches  us  our 
duty  ;  Curse  not  the  king,  no,  not  in  thy  thought,  do  not  wish  ill 
to  the  government  in  thy  mind."  All  sin  begins  there,  and  there- 
fore the  first  risings  of  it  must  be  curbed  and  suppressed,  and  par- 
ticularly that  of  treason  and  sedition.  Curse  not  the  rich,  the 
princes  and  governors,  in  thy  bed-chamber,  in  a  conclave,  or  club, 
of  persons  disaffected  to  tlie  government ;  associate  not  w  ith  such  ; 
come  not  into  iheir  secret ;  join  not  with  them  in  speaking  ill  of  the 
government,  or  plotting  against  it."  (2.)  The  reason  consults  our 
safety  ;  "  Though  the  design  be  carried  on  ever  so  closelv,  a  bird 
of  the  air  shall  carry  the  voice  to  the  kins,  who  has  more  spies 
about  than  thou  art  aware  of,  and  that  which  has  wings  shall 
tell  the  matter,  to  thy  confusion  and  ruin."  God  sees  what  men 
do,  and  hears  what  they  say,  in  secret;  and,  when  he  pleases,  he 
can  l)ring  to  light  by  strange  and  unsuspected  ways.  Wouldest 
thon  then  not  be  hurt  by  the  powers  that  be,  norZie  afraid  q/"them? 
Do  that  which  is  good,  and  thon  shult  have  praise  of  the  same  ;  but 
if  thou  do  that  which  is  evil,  be  afraid,  Rom.  13,  3,4. 

CHAP.  XI. 

In  this  chattier,  rre  hare,  I.  A  pressing  exhortalion  to  works  of  ehnriltf  a»J  hoiinlf 
to  the  ]x)itr,  as  the  hest  ciere  o/  the  vanity  which  our  xeorldhj  riches  are  suhjcct  to, 
and  the  onUj  way  of  makijtf^  them  turn  to  a  subataittiat  liood  account,  vA  .  .6. 
//.  A  serious  adinotiitioii  to  prepare  for  death  and  judgment,  and  to  bc^n 
betimes,  even  in  the  days  of  our  youth,  to  do  so,  f.  7 . .  10. 

1.  /^^AST  thy  bread  upon  the  waters:  for  thou 
\y  slialt  find  it  after  many  clays.  2.  Give  a 
portion  to  .seven,  and  also  to  eight;  for  tlif)u 
knowest  not  what  evil  shall  be  npon  the  eiuth. 
.3.  If  the  clouds  be  full  of  rain,  they  empty  /;<<'?«- 
selves  upon  the  earth:  and  if  the  tree  fall  fowaril 
the  south,  or  toward  the  north,  in  Ihe  place  w  licrj 


i:CCLESIASTES.  XI. 


Tlie  Obliiialiuii  to  be  Silinnl. 


tiie  tree  fiiUelli,  there  it  shall  be.  4.  He  that 
observelli  the  wind  shall  not  sow;  and  he  that 
regartieth  the  cknuls  shall  not  reap.  5.  As  thou 
knouest  not  what  is  the  way  of  the  spirit,  7i07-  liow 
the  bones  do  grow  in  the  womb  of  her  that  is  with 
child :  even  so  thou  knowest  not  the  works  of 
God  who  niaketli  all.  6.  In  tlie  morning  sow 
thv  seed,  and  in  the  evening"  willihold  not  thine 
hand  :  for  thou  knov.est  not  whetlier  shall  prosper, 
either  this  or  that,  or  whether  tliey  botli  shall  he 
alike  good. 

Solomon  iiad  often,  in  tliis  book,  pressed  it  upoii  rich  people 
lo  fake  tile  corufoit  ol  llieir  riclies  lliemsehe.s;  lieiv  lie  pivsses 
it  upon  llieni  to  <i<>  good  lo  ollicrs  v. ilh  tliem,  aiul  to  alioiind  in 
liberalily  to  the  povir,  Miiieli  will,  iriiulh'or  (!;iv,  abound  to  llicir 
nceount.      Ob-.rrve, 

1.  IJoiv  tl'.e '.kitv  ilseif  is  ircoitiniended  lo  us,   v.  1. 

\.  Cuii  tliif  bread  upon  //«'  tra/rrs,  lliv  hrrntl-cnrn  iipim  tlic  Inw 
places,  so  sonic  nndersland  it,  alluding  to  Ibe  husbandman,  who 
ffoes  forth,  hearing  preciniis  seeri,  sparing  bread-corn  fn)m  bis 
faniilv  {or  bis  seedncss,  knowina;  tbal,  without  that,  be  can  have 
no  harvest  another  year;  thus  the  charitable  man  takes  from  his 
bread-corn  for  seed-corn,  abridcfes  bimsolf  to  sirppiy  the  poor,  that 
he  may  sotv  beside  all naiers,  (Isa.  3'2.  20.)  bttaiise,  as  he  sows, 
.  lie  nnist  reap,  Gal.  6. 7.  We  read  of  tlie  harvest  oj  the  river, 
Isa.  23. 3.  Waters,  in  scripture,  are  put  for  ni'.dtitiides,  (Uev.16. 5.) 
and  there  are  multitudes  of  poor,  we  do  not  want  objects  of  charity ; 
waters  are  put  also  for  mounicrs,  the  poor  are  men  of  sorrows. 
Thou  must  g;ive  bread,  the  necessary  snpporls  of  life,  not  only 
give  ooocl  words,  but  good  things,  Isa.  -58.  7.  It  must  be  thy 
Jjread,  that  which  is  honestly  got ;  it  is  no  charity,  but  injury,  to 
give  that  which  is  none  of  our  ow  n  to  give  ;  first,  do  jtisth/,  and 
then  love  uicrcy.  "  Thy  bread,  which  thou  didst  design  for  thy- 
self, let  the  poor  have  a  share  with  thee,  as  ihoy  had  with  Job, 
<tA.31.17.  Give  freely  to  the  poor,  though  it  may  seem  thrown 
away  and  lost,  as  that  which  is  cast  vpnn  tlie  iratcrs.  Send  it  a 
voyage,  send  it  al  a  venture,  as  merchants  that  ti'ade  by  sea;  trust 
it  upon  the  trulers,  it  shall  not  iink." 

2.  "  Give  a  portion  to  seveii,  and  also  to  eight;  be  free  and 
liberal  in  works  of  charity."  (1.)  "  Give  much,  if  thou  hast  much 
lo  give,  not  a  pittance,  but  a  portion,  not  a  bit  or  two,  but  a  mess, 
a  meal ;  give  a  large  dole,  not  a  paltry  one ;  give  good  measure, 
(Luke,  0.  38.)  be  generous  in  aiving,  as  ihev  were,  when,  on  festival 
days,  tliev  sent  portions  to  them  for  whom  nothing  was  prepared, 
(Neh.8.10.)  worthy  portions."  ("2.)  "  Give  to  many,  to  seven, 
and  also  to  eight  ;  if  thou  meet  with  seven  objects  of  charity,  gi\e 
to  them  all,  and  then,  if  thou  meet  with  an  einlilh,  give  to  that, 
and  if  with  eisht  more,  give  to  them  all  too.  Excuse  not  thyself 
with  the  good  thou  hast  done,  from  tlie  good  thou  hast  further  to 
<lo,  but  hold  on,  and  mend.  In  hard  times,  when  the  nuudier  of 
the  poor  increases,  let  thy  charity  be  jnoportionably  enlarged." 
God  is  rich  in  mercy  to  all,  to  us,  though  unworthy,  he  gives 
liberally,  and  upbraids  not  with  former  gifts,  and  we  must  be 
merciful,  as  our  heavenly  Father  is. 

II.  The  reasons  with  which  it  is  pressed  upon  us.  Consider, 
1.  Our  reward  for  well-doing  is  very  certain.  "  Though  thou 
cast  it  7(pon  the  waters,  and  it  seem  lost,  thou  thinkcsl  thou  hast 
given  thy  good  word  w  ith  it,  and  art  likely  never  to  liear  of  it  again, 
yet  thou  Kkalt  find  it  after  many  days,  as  the  husbandinaii  finds  his 
<?ed  again  in  a  plentiful  harvest,  and  the  merchant  his  venture  in 
a  rich  rclurn.  It  is  not  lost,  but  well  laid  out,  and  well  laid  up; 
it  brings  in  full  interest,  in  the  jirescnt  gifts  of  God's  jirovidcnce, 
and  graces  and  comforts  of  his  Spirit;  and  the  principal  is  sure, 
laid  up  ill  heaven,  for  it  is  lent  to  the  Lord."  Seneca,  a  heallien, 
foiihl  say,  Nil'il  niagis  pnssidere  i»c  crcdam  qnani  beiii  donala — 
T  pos'.e.<s  nothing  so  cnnijdetely  as  that  which  I  have  given  airay. 
IJoc  hahco  rjnodcvvqne  dcdi ;  ha  svnt  divitice  ccrta:  in  ifiacvnepie 


sorlis  hiimana:  ievilalr  —  Whatever  I  have  iiriparted  I  stiU  possess, 
these  riches  remain  with  me  ikroiir/h  all  tJie  vicissitudes  oJ  lijc. 
"  Than  shall  find  it,  perhaps  nv>l  quickly,  but  vjter  many  days; 
the  return  may  be  slow,  but  it  is  sure,  and  will  be  so  iimc  h  the 
more  plentiful."  Wheat,  the  most  valuable  grain,  lies  longest  in 
the  ground.     Long  voyages  make  the  best  returns. 

2.  Our  opportunity  for  well-doing  is  very  uncertain;  "Thou 
knoivcst  not  what  evil  may  lie  upon  the  earth,  which  may  deprive 
thee  of  thine  estate,  and  put  thee  out  of  a  capacity  to  do  good, 
and  therefore,  while  thou  hast  wherewithal,  be  liberal  with  it; 
improve  the  present  season,  as  the  husbandman  in  sowing  hi» 
ground,  before  the  frost  comes."  We  have  reason  to  expect  evil 
vpoH  the  cdrlh,  for  we  are  born  to  trouble;  what  the  evil  may  be 
we  know  not,  but,  that  we  may  be  ready  for  it,  whatever  it  is,  it  is 
our  wis<lom,  in  the  day  of  prosperity,  to  be  in  good,  to  be  doing 
good.  Many  make  use  of  this  as  an  argument  against  giving  to 
the  |)oor,  because  they  know  not  what  hard  times  may  come,  whea 
they  may  want  themselves ;  wheieaswe  should  therefore  the  ra- 
ther be  charitable,  that,  when  evil  days  come,  we  may  have  the 
comfort  of  having  done  ijood  while  we  were  able;  we  wou'd  then 
hojie  lo  find  mercy  both  with  <iod  and  mau,  and  therefore  should 
now  shew  mercy.  If  by  charity  we  trust  God  with  what  we  have, 
we  put  it  into  good  hands,  against  bad  times, 

III.  How  he  obviates  the  objections  which  might  be  made  against 
this  duly,  and  the  excuses  of  the  uncharitable. 

\.  Sou'ie  will  say,  that  what  ihev  have  is  their  owu,  and  tliey 
liave  it  for  their  own  use,  and  will  ask.  Why  should  we  cast  it  lhu.> 
vpon  the  ziatcrs?  W  hy  should  /  tahc  tnj  bread,  and  my  Jlc.sh,  and 
give  it  to  I  know  not  wliom?  So  Nabal  pleaded,  ISam.  2J.  11. 
Look  up,  man,  and  cosisider  how  soon  tlum  wouldest  he  starved 
in  a  barren  ground,  if  the  clouds  over  thy  bead  should  plead  thus, 
that  they  have  their  waters  for  themselves;  but  thou  seest,  when 
they  are  full  of  rain,  they  empty  themselves  vpott  Jhc  earth,  to 
make  it  fruitful,  till  they  are  wearied  and  spent  with  wateriiig  it. 
Job,  37.  11.  Are  the  heavens  thus  bountiful  to  the  poor  earth,  that 
is  so  far  below  lliem,  an<iwilt  ihou  grudge  ll'.y  lionnly  to  thy  |>oor 
brother,  who  is  bone  of  thy  bnne? — Or  I  l.us;  s<iiiie  w  ill  say.  Though 
we  give  but  little  to  tlie  poor,  \et,  thank  God,  we  have  as  charilahle 
a  heart  as  anv.  Nay,  says  Solomon,  if  the  clouds  lie  jnll  nj  rain, 
they  will  empty  themselves;  if  there  be  charily  in  the  heart,  K  will 
shew  itself,  Jam.  2. 15, 16.  He  that  draics  out  his  soul  to  the 
hvngry  will  reach  forth  his  hand  to  them  as  he  has  ability. 

2.  Some  will  say  that  llieir  sphere  of  usefulness  is  low  and 
narrow,  thev  cannot  do  the  good  that  tbevsee  others  can,  who  arc 
in  more  ])ublic  stations,  and  therefore  they  will  sil  slill,  and  do 
nothing.  Nay,  sa\s  he,  in  the  place  where  the  tree  foils,  or  hap- 
pens to  be,  there  it  shall  be,  for  the  benefit  of  those  to  w  lioni  it 
belongs;  every  man  must  labour  to  be  a  blessing  to  that  (dace, 
v/hatever  it  is,  where  the  providence  of  God  casts  him;  wherc\er 
we  are,  we  may  find  good  work  to  do,  if  we  have  but  hearts  to  do 
it.  Or  thus;  son;e  will  say,  "Many  ))resent  tlieniselves  as  objects 
of  charity  who  arc  nnworlliv,  and  I  do  not  know  whom  it  is  fit  to 
give  it  to."  "Trouble  not  thyself  about  that;'  (says  Solomon  ;J 
"  give  as  discreetly  as  Ihou  canst,  and  then  be  satisfied,  thai, 
though  the  person  should  jirove  uinleserving  of  thy  charity,  yet,  if 
thou  give  it  with  an  honest  heart,  thou  slialt  not  lose  thy  reward; 
which  way  soever  the  charily  is  directed,  north  or  sculh.  thine 
shall  be  the  benefit  of  it."  This  is  commonly  a)iplie(l  to  death  ; 
therefore  let  us  do  good,  and,  as  gootl  trees,  bring  forth  tlir 
fruits  of  rightponsncss,  because  death  will  shortly  come,  and 
cut  us  down,  and  we  shall  then  be  delerniined  to  an  unthange- 
able  state  of  ha|i))incss  or  misery,  according  to  what  wus  done 
in  the  body.  As  the  tree  falls  at  death,  so  it  is  likely  lo  lie  to  all 
eternity. 

3.  .Some  will  object  the  many  discouragements  they  have  met 
with  in  their  charity;  they  have  been  rcproiiched  fur  it  as  proud 
and  Pharisaical ;  they  have  but  little  to  give,  anil  they  shall  be 
despised,  if  they  do  not  give  as  others  do  ;  they  know  not  but  theij 
children  may  come  to  want  il,  and  they  had  better  lay  it  up  fol 
them  ;  they  have  ta.xes  to  j)ay,  and  purchases  lo  make  ;  they  know 
not  what  use  will  be  made  of  their  charity,  nor  what  eonstruciioD 


ECCLESIASTES.  XI. 


Tlie  01)Iigation  to  be  Iil)er;i\ 


will  be  put  upon  it  ;  these,  ami  a  hundred  luch  oljjections,  he 
answers  in  one  word  ;  (v.  4.)  lie  that  observes  the  wind  shall  7wt 
sow,  which  signifies  doinsj  pood  ;  and  he  that  ret/ards  the  clouds 
shall  not  reap,  whicli  signifies  getting  good;  if  we  stand  tlius 
niasnifving  everv  little  difficulty,  and  making  the  worst  of  it, 
starting  objections,  and  fancying  hardship  and  danger  where  tiiere 
is  none,  we  shall  never  go  on,  much  less  go  through,  with  our 
work,  nor  make  any  thing  of  it.  If  the  husbandman  should  de  • 
dine  or  leave  off  sowing  for  the  sake  of  every  flying  cloud,  and 
reaping  for  the  isake  of  every  blast  of  wind,  he  would  make  but 
an  ill  account  of  his  husbandry  at  the  year's  end.  The  duties  of 
religion  are  as  necessary  as  sowing  and  reaping,  and  will  turn  as 
much  to  our  own  advantage;  the  disciuragements  we  meet  with 
in  .these  duties  are  but  as  winds  and  clouds,  which  will  do  us  no 
liarni ;  and  whiah  those  that  put  on  a  little  courage  and  resolution 
will  despise  and  easily  break  through.  Note,  Those  that  will  be 
deterrcil  and  driven  off  by  small  and  seeming  difficulties  from 
preaf  and  real  duties,  will  never  bring  any  thmg  to  pass  in  religion, 
for  there  will  always  arise  some  wind,  some  cloud  or  other,  at 
least  in  our  imagination,  to  discourage  us.  Winds  and  clouds  are 
in  God's  hands,  are  designed  to  try  us,  and  our  Christianity 
obliges  us  to  endure  hardness. 

4.  Some  will  say,  "We  do  not  see  in  which  way  what  we  expend 
in  charitv  should  ever  be  made  up  to  us,  we  do  not  find  ourselves 
ever  the  richer ;  why  should  we  depend  upon  the  general  promise 
of  a  blessing  on  the  charitable,  unless  we  saw  which  way  to  expect 
(he  operation  of  it?"  To  this  he  answers,  "  TTiou  knowest  not 
the  work  of  God,  nor  is  it  fit  thou  shouldest;  thou  niayest  be 
sure  he  will  make  good  his  word  of  promise,  though  he  does  not 
fell  thee  how  or  which  way,  and  though  he  works  in  a  way  by 
himself,  according  to  the  councils  of  his  imsearchable  wisdom  ;  he 
will  work,  and  none  shall  hinder;  but  then  he  will  work,  and 
none  shall  direct  or  jirpscribe  to  him  ;  the  blessing  shall  work 
insensibly,  but  irresistibly;  God's  work  shall  certainly  agree  with 
liis  word,  whether  we  see  it  or  no."  Our  ignorance  of  the  work 
of  God  he  slie\v>  ii>  two  instances.  ( \ .)  We  hiioir  not  what  is  thu 
vxHj  of  the  Spirit;  o?  the  icind,  s.>  some;  we  know  not  wlience  to 
romii,  o,  u  hither  if  goes,  or  when  it  will  turn;  yet  the  seamen 
lie  ready  wailing  fur  it,  till  it  turns  a!)oiit  in  favour  of  them;  so 
we  must  do  (Uir  duty,  m  exjieitalion  of  the  time  appoialed  for  the 
blessing.  Or  it  may  be  underslocd  of  the  himian  soul;  we  know 
that  God  made  us,  and  ga\e  us  these  souls,  but  how  they  entered 
ii;to  these  bodies,  are  united  to  tlieni,  animate  them,  and  operate 
upon  them,  we  know  not;  the  soul  is  a  mystery  to  itself,  m 
marvel  then  that  the  work  of  God  is  so  to  us.  (  2.)  We  kiun- 
not  how  the  bones  are  fashioned  in  the  womh  of  her  that  is  with 
child;  we  cannot  describe  the  manner  either  of  the  formation  of 
the  body,  or  of  its  information  with  a  soul  ;  both,  we  know,  are 
the  work  of  Gnd,  and  we  acquiesce  in  his  work,  but  cannot,  in 
either,  trace  the  process  of  the  operation  ;  we  doubt  not  of  the 
hirth  of  the  child  that  is  conceived,  though  we  know  not  how  it  is 
formed,  nor  need  we  doubt  of  the  performance  of  the  promise, 
though  we  perceive  not  how  things  work  towards  it.  And  we  may 
well  trust  God  to  provide  for  us  that  which  is  convenient,  without 
our  anxious  disquieting  cares,  and  therein  to  recompense  us  for 
our  charity,  since  it  was  without  any  knowledge  or  forecast  of 
our's,  that  our  bodies  were  curiously  wrought  in  secret,  and  our 
souls  found  the  way  into  them ;  and  so  the  argument  is  the  same, 
and  urged  to  the  same  intent,  with  that  of  our  Saviour,  (Matth. 
fi.  25.)  The  life,  the  living  soul  that  God  has  given  us,  is  more 
than  meat:  the  bndij,  that  God  has  made  us,  is  more  than  rai- 
ment; let  him  therefore  that  has  done  the  greater  for  us  be 
theerfidly  depended  upon  to  do  the  lesser. 

.5.  Some  say,  "We  have  been  charitable,  have  given  a  great 
deal  to  the  poor,  and  never  yet  saw  any  return  for  it;  many  davs 
are  past,  and  we  have  not  found  it  ar/nin."  To  which  he  answers, 
((1.6.)  "  Yet  go  on,  proceed  and  persevere  in  well-doing,  let  slij) 
no  opportunity.  In  the  morninrj,  sow  thi/  seed  upon  the  olijects  i>f 
charity  that  offer  themselves  early,  and,  in  the  rvenvit/,' do  mt 
withhold  thu  hand,  under  pretence  that  thou  art  weary;  nx  liii!:i 
Last  oi)poi  lunity,  be  doing  good,  some  way  or  other,  all   the  <l  i\ 


long,  as  the  husbandman  follows  his  seedness  fron)  nioriiiug  till 
night.  In  the  morning  of  youth,  lay  out  thyself  to  do  good  ;  give 
out  of  the  little  thou  hast  to  begin  the  world  with;  and,  in  the 
evening  of  old  age,  yield  not  to  the  common  temptation  (.Id  people 
arc  in  to  be  penurious;  even  then  withhold  not  thy  hand,  and 
think  not  'o  excuse  thyself  from  charitable  works  by  purposing 
to  make  a  charitable  will,  but  do  good  to  the  last,  for  tJiou  knoweat 
not  which  work  of  charity  and  piety  shall  prosper,  both  as  to 
others  and  as  to  thyself,  this  or  that,  but  hast  reason  to  hope  tli:it 
both  shall  be  alike  good.  Be  not  weary  of  well-doing,  for  in 
due  season,  in  God's  time,  and  that  is  the  best  time,  yon  shall 
reap."  Gal.  6. 9.  This  is  applicable  to  sj)iritual  charily,  lur 
pious  endeavours  for  the  good  of  the  souls  of  others;  let  us  con- 
tinue them,  for,  though  we  have  long  laboured  in  vain,  we  niav 
at  length  see  the  success  of  them.  Let  minislers,  in  the  da\s  of 
their  seedness,  sow  both  morning  and  evening;  for  7clio  can  'ell 
which  shall  prosper  ? 

7.  Truly  tlie  light  is  sweet,  and  a  pleasant  tJiing 
it  is  for  the  eyes  to  behold  the  sun :  8.  But  if  a 
man  live  many  years,  and  rejoice  in  tliein  all  ; 
yet  let  him  remember  the  days  of  darkness;  for 
they  shall  be  many.     All  that  cometli  is  vanity. 

9.  Rejoice,  O  young  man,  in  thy  youth;  and  let 
thy  heart  cheer  thee  in  the  days  of  Ihy  youth, 
and  walk  in  the  ways  of  thy  heart,  and  in  the 
sight  of  thine  eyes:  but  know  thon,  that  for  all 
these  thinos  God  will  bring  thee  into  judgment. 

10.  Therefore  remove  sorrow  from  thy  heart,  and 
put  away  evil  from  thy  flesh  :  for  chili! hord  and 
voutli  are  vanity 

Here  is  an  admonition  botn  to  •ikl  people  and  to  young  peopIe> 

to  think  of  dying,  and  get  ready  for  it.     Having,  by  many  excel- 

I  lent  precepts,  taught  us  bow  to  li\e  mcII,  the  preacher  comes  no-rr, 

toward  the  close  of  his  discourse,  to  teach  us  how  to  die  well,  and 

to  put  us  in  mind  of  our  latter  end. 

I.  He  applies  himself  to  the  aged,  writes  to  them  as  fathers,  to 
awaken  them  to  think  of  deatii,   v.l,  8.     Here  is, 

1.  \  rational  concession  of  the  sweetness  of  life,  which  old 
people  find  by  experience;  Truly  the  light  is  sircet ;  the  light  of 
the  sun  is  so  ;  it  is  a  pleasant  thing  for  the  eyes  to  behold  it ;  lisht 
was  the  first  thing  made  in  the  formation  of  the  great  world,  as  the 
eye  is  one  of  the  first  in  the  formation  of  the  body,  the  little  world  ; 
it  is  pleasant  to  see  the  light,  the  heathen  were  so  charmed  with  the 
pleasure  of  it,  that  they  worship])ed  the  sun;  it  is  pleasant  by  i 
to  see  other  things,  the  many  agreeable  prospects  this  world  givej 
us;  the  light  of  life  is  so.  Light  is  put  for  life.  Job,  3.  20,  "i.'J.  It 
cannot  be  denied  that  life  is  sweet ;  it  is  sweet  to  bad  men,  hecnu^e 
they  have  their  portion  in  this  life  ;  it  is  sweet  to  good  men, 
because  they  have  this  life  as  the  time  of  their  preparation  for  a 
better  life;  it  is  sweet  to  all  men;  nature  says  it  is  so,  and  there 
is  no  disputing  against  it;  nor  can  death  be  desired  for  its  ()\in 
sake,  but  dreaded,  unless  as  a  period  to  present  evils,  or  a  passage 
to  future  good.  Life  is  sweet,  and  theix-fore  we  have  need  to 
double  a  guard  upon  ourselves,  lest  we  love  it  too  well. 

2.  A  caution  to  think  of  death,  even  in  the  midst  of  life,  and 
of  life  when  it  is  most  sweel,  hiuI  wv  are  most  a)>t  to  forget  death; 

(7  a  man  live  many  years,  yet  let  him  remember  tUi:  a.^.>  >  /  </(•)„■ 
ness  are  coming.  Here  is,  (1.)  A  summer's  day  sujijiosid  to  be 
enjoved — that  life  may  continue  long,  even  many  years,  and  that, 
by  the  goodness  of  (iod,  it  may  be  made  comfortable,  and  a  man 
niay  rejoice  in  them  all.  There  are  those  that  live  many  years  in 
this  world,  escape  many  dangers,  receive  many  mercies,  and 
therefore  are  secure  that  ihcy  shall  want  no  good,  and  that  no  evil 
shall  befall  them,  that  the  pilclier  whicli  has  come  so  often  from 
the  well,  safe  and  sound,  sliall  never  come  home  broken.  Bui 
/iho  are  tliev  that //ue  many  yenrs,  and  rejoice  in  them  all?  Alas! 
ijoae;    we  have  but  hours  of  joy  for  months  of  sorrow.     How- 


ECCLESIASTES,  XI.  XII. 


ever,  some  rejoice  in  llicir  _\ears,  llii-ir  many  years,  more  than 
oliiers;  if  lliese  two  things  meet,  a  prosperous  state,  and  a  ilieer- 
fnl  spirit,  tliese  t«o  indeed  mav  do  nmcli  towards  enabling  a  man 
lo  ri'joive  in  l/ivm  all,  and  \et  llie  most  prosperous  state  lias  its 
allays,  and  tlie  most  clieerfid  spirit  lias  lis  damps;  jovial  sinners 
liave  their  melmielioly  qiialiiis,  and  elieerful  siiintshave  their  e;ra- 
fious  sorrows;  so  that  it  is  lint  a  supposition,  not  a  case  in  fact, 
that  a  man  siiould  live  niaiii/  i/i'ors,  anil  rrjiiicc  in  litem  all.  But, 
(2.)  Here  is  a  winter's  niuht  jnopixed  to  he  expected,  after  this 
summer's  day;  yet  let  this  heartv  old  ninn  reniemher  the  dnijsnf 
darhness,  for  tlieij  shall  be  inan;i.  Note,  [1.]  There  are  days  of 
darliKcs?  eomintr,  the  days  of  our  Ivins;  in  the  crave ;  there  the 
body  will  lie  in  the  darl<,  there  the  eyes  see  not, the  sun  shines  not. 
The  (!ari\ness  of  death  is  o|)posed  lo  the  lii;ht  of  life,  the  !>rave  is 
a  land  of  darkness.  Job,  10.21.  [2.]  Those  days  of  darhness  will 
bemany;  the  days  of  our  lyins;  under  around  will  lie  more  than 
the  days  of  our  livins:  above  s'round.  Tliev  aremaiiv,  but  they  are 
not  infinite;  many  as  they  are,  they  will  be  nnmbered  and  finished 
when  lite  heavens  are  no  jnoiT,  .Tob,  14.  12.  As  the  longest  dav 
will  have  its  night,  so  the  longest  night  will  have  its  morning. 
[3.]  It  is  good  for  ns  often  to  remember  those  r/ni/s  o/'r/fli'/Mcsv, 
that  we  may  not  be  lifted  np  with  pride,  nor  hilled  asleep  in  carnal 
security,  nor  even  transported  into  indecencies  bv  vain  mirth. 
[4.]  Nof\\ilhsfanding  the  long  continuance  of  life,  and  the  niiinv 
comforts  of  it,  yet  we  must  remember  the  days  nf  darhness,  because 
those  will  certainly  come,  and  they  will  come  with  much  the  less 
terror,  if  we  have  thought  of  them  before. 

II.  He  applies  himself  to  the  young,  and  writes  to  thein  as 
children,  to  awaken  them  to  think  of  death;  (y.0, 10.)  here  we 
have, 

1.  ,^n  ironical  concession  to  the  vanities  and  pleasures  of  youth  ; 
Rejoice,  O  younij  7nan,  in  thy  youth.  .Some  make  this  to  be  the 
counsel  which  the  atheist  and  the  epicure  give  to  the  voung-  man, 
the  poisonous  suggestions  against  which  Solomon,  in  the  close  of 
the  verse,  jirescribes  a  powerful  antidote.  Rut  it  is  more  empha- 
tical,  if  we  take  it,  as  it  is  commonly  understood,  bv  way  of  irony, 
like  that  of  Elijah  to  the  priests  of  Baal,  Cry  aloud,  for  he  is  a 
r/od;  or  of  Micaiah  to  Ahab,  GofnRamnth-Gilend,  and  jirosper : 
or  nf  Christ  to  his  disciples,  Sleep  on  noir.  "  liejniee,  O  yoiinr; 
man,  in  thy  yotith  live  a  merry  life,  follow  thy  sports,  and  take  thy 
pleasures:  let  thy  heart  cheer  thee  in  the  days  of  thy  youth,  cheer 
thee  with  its  fancies  and  foolish  hopes;  entertain  ihvself  with  lliv 
jdeasing  dreams,  walk  in  the  ways  of  thy  heart,  do  whatever  Ihoii 
hast  a  mind  to  do,  and  stick  at  nothing  that  may  gratify  the  sensual 
appetite;  Qnictpiid  libet  licet — Make  thy  trill  thy  lair  ;  walk  in 
the  trays  of  thy  heart,  and  let  thine  heart  walk  after  thine  eyes, 
a  rambling  heart  after  a  roving  eve;  what  is  pleasing  to  thine  own 
eyes  do  it,  whether  it  be  pleasing  in  the  eves  of  God  or  no."  Solo- 
mon speaks  thus  ironically  to  the  voung  man,  to  intimate,  ( ] .)  That 
this  is  that  which  he  would  do,  and  which  he  would  fain  have 
leave  to  do,  in  which  he  places  his  ha|ipiness,  and  on  which  he 
sets  his  heart.  (2.)  That  he  wishes  all  about  him  would  give  him 
this  counsel,  would  prophesy  to  him  such  smooth  things  as  these, 
and  cannot  brook  any  advice  to  the  contrary,  but  reckons  those 
his  enemies  that  bid  him  be  sober  and  serious.  (3.)  To  expose 
his  folly,  and  the  great  absurdity  of  a  voluptuous  vicious  conrie  of 
life;  the  very  description  of  it,  if  men  would  see  things  entirely, 
and  judge  of  them  impartially,  is  enough  to  shew  how  contrary 
to  reason  those  act  that  live  such  a  life.  The  very  opening  of  the 
cause  is  enough  to  <leterniine  it  without  anv  argument.  (4.)  To 
shew,  that,  if  men  give  theiiiselves  to  such  a  course  of  life  as  this, 
it  is  just  with  God  to  give  them  up  to  it,  to  abandon  them  to 
their  own  hearts'  lusts,  that  they  mav  walk  in  their  oicn  counsels, 
lies.  4. 17. 

2.  A  powerful  check  given  to  these  vanities  and  jileasurcs; 
"Know  thou,  that  for  all  these  thinys  God  shall  briny  thee  into 
imdgnient,  and  duly  consider  that,  and  then  li\e  such  a  luxurious 
life,  if  thou  canst,  if  thou  darest."  This  is  a  Ko\n^r]piot — a  cor- 
rective to  tlie  foregoing  concession,  and  plucks  in  the  reins  he  had 
laid  on  the  neck  of  the  young  man's  lust.  "  Know  then,  for  a 
certainty,  that,  if  thou  dost  take  such  a  liberty  as  this,  it  will  be 

VOL.   II.  \'\\l 


A  Caution  to  the  Young. 

thy  everla.sting  ruin,  thou  hast  to  do  with  a  God  who  will  not  let 
it  go  unpnnislicd."  Note,  (1.)  There  is  a  judgment  to  co.iic, 
(2.)  We  must  every  one  of  us  be  brought  into  judgment,  however 
we  may  now  jiut  far  from  us  that  evil  day.  (3.)  We  shall  be 
ivckoned  with  for  all  our  carnal  luirlli  and  sensual  pleasures  in 
that  day.  (4.)  It  is  good  for  all,  but  especially  for  young  peoplt, 
to  know  and  consider  this,  that  they  may  not,  by  the  indulgence 
of  their  yoiilliful  lusls,  treasure  u/t  unto  theinselres  tcrath  aijainst 
that  day  of  teratit,  the  wrath  of  tln>  l^amb. 

3.  A  word  of  caution  and  exiiortation  inferred  from  all  this, 
y.  10.  Let  young  people  look  to  iheniselves,  and  iiiii  iiiige  «ell  both 
their  souls  and  llieir  bodies,  their  heart  and  their  flesh.  (1.)  Let 
Ihem  take  care  that  their  minds  be  not  lifted  up  with  jiride,  or  dis- 
turbed with  anger,  or  aii\  sinful  passion  ;  Remove  sorroic,  oriinger, 
from  thy  heart;  the  word  signifies  any  disorder  or  perliirbalion  of 
the  mind.  Young  people  are  apt  to  be  impatient  of  check  and 
coiitroiil,  to  vex  and  fret  at  any  thing  that  is  humbling  and  morlifs- 
ing  to  them,  and  their  proud  hearts  rise  against  every  tiling  llnit 
crosses  and  contradicts  them.  They  are  so  set  upon  that  winch  is 
pleasing  lo  sense,  that  Ihi'y  cannot  bear  any  thing  that  is  dis- 
pleasing, but  it  goes  with  sorrow  to  llieir  heart;  their  pride  olleii 
disipiiels  them,  and  makes  llieni  uneasy.  "Put  that  away,  and 
the  love  of  the  wiirhl,  and  lay  thine  expectations  low  from  the 
creature,  and  then  disap[)oiutinents  will  not  be  occasions  of  sorrow 
and  anger  to  thee."  Some  by  sorrow  here  understand  that  carnal 
mirth  described  v.i).  the  end  of  which  will  be  biltirness  and 
sorrow.  Let  Ihem  kee|)  at  a  distance  from  every  lliiiig  wliicli  will 
be  sorrow  in  the  reflection.  (2.)  Let  them  lake  care  llial  lluip 
bodies  be  not  defiled  by  intemperance,  uucleanness,  or  any  fhslily 
lusts;  "  Put  away  evil  from  the  flesh,  and  lei  not  the  members  of 
thy  body  be  instrmnents  of  unrighteousness.  The  e\  il  of  sin  will 
be  the  evil  of  punishment,  and  that  which  thou  art  fond  (jI,  as 
good  for  the  flesh,  because  it  gratifies  the  ajipelites  ol  il,  will 
prove  evil,  and  hurtful  to  it,  and  therefore  put  it  tar  froiii  lliee, 
the  further  the  better." 

The  preacher,  lo  enforce  his  admonition  both  to  old  and  \oiiiig, 
urges,  as  an  effectual  argument,  that  which  is  the  great  argumi  iit 
of  his  discourse,  the  vanity  of  all  present  things,  their  uncertuiiily 
and  insufficiency. 

1.  He  reminds  old  people  of  this;  {v.%.)  All  that  comes  is 
vanity ;  yea,  though  a  man  live  many  years,  and  rejoice  in  tlntn 
all.  All  that  is  come  already,  and  all  that  is  yet  to  come,  how 
much  soever  men  promise  themselves  from  the  concluding  scenes, 
it  is  all  vanity.  W  hat  will  be  will  do  no  more  to  make  men 
happy  than  what  has  been.  ^4//  that  come  into  the  world  are 
vanity  ;  they  are  altogether  so,  at  their  best  estate. 

2.  He  reminds  young  people  of  this;  Childhood  and  youth  arc 
vanity.  The  dispositions  and  actions  of  childliood  an<l  youlli  have 
in  them  a  great  deal  of  iniperlineiice  and  initpiily,  sinful  \aiiilv, 
which  young  people  have  need  to  walcli  against,  and  g.t  cnriil. 
The  pleasures  and  advantages  of  cliildhciod  and  voulh  lia\e  in 
them  no  certainty,  satisfaction,  or  continuance ;  they  are  passing 
away;  these  flowers  will  soon  wither,  and  these  blossoms  fall  ;  let 
them  therefore  knit  them  into  good  fruit,  which  will  continue  and 
abound  lo  a  good  account. 

CHAP.  XII. 

The  wife  and  penitent  preacher  is  here  closing  his  sermon  ;  and  he  closef  it^  viot 
unti/  like  a  ^ood  orator^  hut  like  a  good  preacher^  with  that  trhit:h  uos  likilif 
to  make  the  best  im/irtss/oH*,  an(/  which  he  idshcd  mi^ht  be  powerful  and 
histin;^  upon  his  hearers.  Here  is.  /.  --In  exhortation  to  young'  people  to  brf^in 
betimes  to  be  rclisious^  and  not  to  put  it  off  to  old  age,  (?■.  1.)  enforced  with 
arguments  taken  from  t ke  calamities  of  old  age.  (r.  I .  .5.)  and  the  great  change 
that  df.aih  will  make  upon  uSy  v.  6,  7.  J  I.  A  repetition  of  the  great  truth  he 
had  undertaken  to  prove  in  this  discourse^  the  ranihj  if  the  world,  v.  8.  ///.  A 
confirmitlion  and  I'eeominendation  of  what  he  hud  written  in  thii  and  his  other 
bookSy  as  worthy  to  be  duly  weighed  and  consid<  nd^  v.  0. .  l*i.  IV.  Thi'  wkoU 
matter  summed  up  and  concluded  icith  a  charge  to  all  to  be  truly  religiouSy  in 
consideration  of  the  judgment  to  come^  v.  13, 14. 

1.  "OEMEMBER  now  thy  Creator  in  tlie  days 

XV  of  thy  youth,  while  the  evil  days  come  not, 

nor  the  years  draw  nigh,  when  thou  shall  say,  1 


ECCLESIASTES,  XII 

2.  While  the  sun,  or 


have  no  pleasure  m  them ; 
the  light,  or  the  moon,  or  the  stars,  be  not  dark- 
ened, nor  the  clouds  return  after  the  rain:  3.  In 
the  day  when  the  keepers  of  the  house  shall 
tremble,  and  the  strong  men  shall  bow  themselves, 
and  tlie  jjrinders  cease  because  they  are  few,  and 
those  that  look  out  of  the  windows  be  darkened, 
4.  And  the  doors  shall  be  shut  in  the  streets,  when 
the  sound  of  the  grindins;  is  low,  and  he  shall  rise 
lip  at  the  voice  of  the  bird,  and  all  the  daughters 
of  music  shall  be  brought  low  ;  5.  Also  wheii  they 
shall  lie  afraid  of  that  which  is  iiigh,  and  fears  shall 
he  in  the  way,  and  the  almond-tree  shall  flourish, 
and  the  grashopper  shall  be  a  burthen,  and  desire 
siiall  fail :  becanse  man  goeth  to  his  long  home, 
and  the  mourners  go  about  the  streets :  6.  Or  ever 
the  silver  cord  be  loosed,  or  the  golden  bowl  be 
broken,  or  the  pitcher  be  broken  at  the  fountain, 
or  the  wheel  broken  at  the  cistern.  7.  Then  shall 
the  (Inst  return  to  the  earth  as  it  was:  and  the 
spirit  shall  return  unto  God  who  gave  it. 


Here  is, 

I.  A  call  to  younp;  people  to  think  of  God,  and  mind  their  duty 
to  liim,  when  thev  ore  young;  ReviemJicr  now  thy  Creator  in  the 
ilnys  of  thij  youth.  This  is,  1.  The  roval  preachei-'s  application  of 
his  sermon  concerninsj  the  vanitv  of  the  world,  and  every  Ihinsf  in 
it.  "You  that  are  young:  flatter  yourselves  with  expectations  of 
preat  thinas  from  it,  but  believe  those  that  have  tried,  it  vields  no 
solid  satisfaction  to  a  soul ;  therefore,  that  vou  mav  !>ot  be  deceived 
l)v  lliis  vanitv,  nor  too  much  disturbed  bv  it,  remeinhcr  ymir  Creator, 
and  so  guard  voiirselves  against  the  mischiefs  that  arise  froin  the 
vanily  of  the  creature."  2.  It  is  the  royal  physician's  antidote 
!ig;ainst  the  particular  diseases  of  youth,  the  love  of  mirth,  and  the 
indulo^ence  of  sensual  pleasures,  the  vanity  which  childhood  and 
youth  are  subject  to;  to  prevent  and  cure  ih'is,  remember  thy 
Creator.  Here  is,  (1.)  A  great  dutv  pressed  upon  us,  to  remember 
God  as  our  Creator;  not  only  to  remember  that  God  is  our  Crea- 
tor, that  he  made  v.t,  and  not  ice  ourselves,  and  is  therefore  our 
rightful  Lord  and  Owner,  but  we  must  eng:age  ourselves  to  him 
with  the  considerations  which  his  being  our  Creator  lays  us  under, 
and  pay  him  the  honour  and  duty  which  we  owe  him  as  our 
Creator.  Jiemember  thy  Creators;  the  word  is  plural,  as  it  is. 
Job,  35.10.  Where  is  God  wy  Makers?  For  God  said,  Let  vs 
make  man,  us,  Father,  Son,  and  Holy  Ghost.  (2.)  The  proper 
season  for  this  duty;  in  the  days  of  thy  yovtii;  the  days  of  thy 
choice,  so  some  ;  thy  choice  davs,  thv  choosing:  davs.  "  Begin, 
in  the  beginning  of  thy  days,  to  remember  him  from  whom  thou 
hadst  thy  being,  and  go  on  according  to  that  good  beginning. 
Call  him  to  mind  when  Ihou  art  young,  and  keep  him  in  niiml 
throughout  all  the  days  of  ihy  youth,  and  never  forget  him. 
Guard  thus  against  the  temptations  of  youth,  and  thus  improve 
the  advantages  of  it." 

n.  A  reason  to  enforce  this  command ;  While  the  evil  days 
come  not,  and  the  years,  nf  which  thou  shalt  say,  I  have  no  plea- 
S2ire  in  them.      Do  it  (piicklv, 

1.  "Before  sickness  and"  death  come;  do  it  whde  thou  livest, 
for  it  will  be  too  late  to  do  it  when  death  has  removed  thee  from 
this  state  of  trial  and  probalion  to  that  of  rocompence  and  retri- 
bution." The  days  of  sickness  and  death  are  the  days  of  evil, 
terrible  to  nature,  e til  days  indeed  to  those  that  have  forgotten 
their  Creator;  these  evil  days  will  cmne,  sooner  or  later;  as  yet 
Uiey  come  not;  for  God  is  Inng-sv/ferinr/  to  vs-vard,  and  gives 
IIS  space  to  repent:  the  continuing  of  life  is  but  Ihe  deferring  of 
death,  and,  while  life  is  continued  and  death  deferred,  it  concerns 


Tlie  Infirmities  of  old  Age 

us  to  prepare,  and  gel  the  property  of  death  altered,  that  we  may 
die  comfortably. 

2.  Before  old  age  comes,  which,  if  dealh  prevent  not,  w'lU 
come,  and  they  will  be  years,  of  le hick  ire  shall  say,  Wc  hacc  nn 
•pleasure  in  them;  when  we  siiall  not  relish  the  (ielighls  of  sense, 
as  Barzillai,  (2  Sam.  19.  35.)  when  we  shall  be  loaded  with  hodilv 
infirmities,  old  and  blind,  or  old  and  lame  ;  when  we  shall  be  laki'U 
off  from  our  usefulness,  and  our  sircnijih  shall  be  labour  and  sorrow ; 
when  we  shall  either  have  parted  with  our  relations,  and  all  our  old 
friends,  or  be  afflicted  in  them,  and  see  them  weary  of  us;  when 
we  shall  feel  ourselves  die  by  inches ;  these  years  draw  nigh,  when 
all  that  comes  will  be  vanity,  the  remaining  months  all  months  of 
vanity,  and  there  will  be  no  pleasure  but  in  the  reflection  of  a 
good  life  on  earth,  and  the  expectation  of  a  better  life  in  heaven. 

These  two  arguments  he  enlarges  upon  in  the  following  verses, 
only  inverting  the  order,  and  shews, 

(1.)  How  many  are  the  calamities  of  old  age,  and  that,  if  we 
should  live  to  be  old,  our  days  will  be  such  as  we  shall  have  no 
pleasure  in:  which  is  a  good  reason  why  we  should  return  to  God, 
and  make  our  peace  with  him,  in  the,  days  of  our  youth,  and  not 
put  it  off  till  we  come  to  be  old ;  for  it  will  be  no  thanks  to  us  lo 
leave  the  ])leasures  of  sin,  when  they  have  left  us,  nor  to  return  to 
God,  when  need  forces  us;  it  is  the  greatest  absurdity  and  ingra- 
titude imaginable,  to  give  the  cream  and  flower  of  our  days  to  the 
Devil,  and  reserve  the  bran  and  refuse  and  dregs  of  them  for 
God  ;  this  is  offering  the  torn,  and  the  lame,  and  the  sick,  for  sacri- 
fice; and  besides,  old  age  being  thus  clogged  with  infirmities,  it 
is  the  greatest  folly  imaginable  lo  put  off  that  needful  work  till 
then,  which  requires  the  best  of  our  strength,  when  our  faculties 
are  in  their  jirime,  and  especially  to  make  the  work  more  difficult 
by  a  longer  continuance  in  sin,  and,  laying  up  treasures  of  guilt 
in  ihe  conscience,  to  add  to  Ihe  burthens  of  age,  and  make  liiem 
much  heavier.  If  the  calamities  of  age  will  be  such  as  are  here 
represented,  we  shall  have  need  of  something  to  support  and 
comfort  us  then,  and  nothing  will  be  more  effectual  to  do  that 
than  the  testimony  of  our  consciences  for  us,  that  we  began  be- 
times to  remember  our  Creator,  and  have  not  since  laid  aside 
the  remembrance  of  him.  How  can  we  exjiect  God  should  help 
us  when  we  are  old,  if  we  will  not  serve  him  when  we  are  young? 
See  Ps.  71.17,  10. 

The  decays  and  iufirmiliesof  old  age  arc  here  elegantly  described 
in  figurative  expressions,  which  have  some  difficulty  in  them  lo  us 
now,  who  are  not  acquainted  with  Ihe  couimon  ))hiases  and  meta- 
phors used  in  Solomon's  age  and  language;  but  the  general  scope 
is  ])lain — lo  shew  how  uncomfortable,  generally,  the  days  of  old 
age  are. 

[1.]  Then  the  sun  and  the  light  of  it,  the  moon  and  the  stars, 
and  the  light  which  Ihey  borrow  from  it,  will  be  darkened;  they 
look  dim  to  old  people,  in  consequence  of  the  decay  of  their  sight; 
their  countenance  is  clouded,  and  the  beauty  and  lustre  of  it  are 
eclipsed  ;  their  intellectual  powers  and  faculties,  which  are  as  lights 
in  the  soul,  are  weakened;  their  understanding  and  memory  fail 
them,  and  their  ap])rehension  is  not  so  quick,  nor  their  fancv  so 
iivelv,  as  it  has  been;  (light  is  often  put  for  Joy  and  prospcritv;) 
the  days  of  their  mirth  are  over,  and  they  have  nut  pleasure 
either  of  the  converse  of  the  day,  or  the  repose  of  the  ni^ht,  for 
both  the  sun  and  the  moon  are  darkened  to  them. 

[2.]  Then  the  clouds  return  after  the  rain:  as,  when  the  weather 
is  disposed  lo  wet,  no  sooneris  one  cloud  blown  over  than  another 
succeeds  if,  so  it  is  with  old  people,  when  thev  are  got  free  from 
one  pain  or  ailment,  Ihey  are  seized  with  another,  so  that  their 
distempers  are  like  a  continual  dropping  ina  very  rainy  day.  The 
end  of  one  trouble  is,  in  this  world,  but  the  beginning  of  anolher, 
and  dee|)  calls  unto  deep.  Old  people  are  often  afflicted  vvilh  de- 
fluxions  of  rheum,  like  soaking  rain,  after  which  still  m(}re  clouds 
rctarn,  feeding  the  humour,  so  that  it  is  continually  grievous,  and 
therein  Ihe  bodv,  as  it  were,  melts  away. 

[3.]  Then  the  keepers  of  the  house  tremble;  the  head,  which  i* 
as  the  vvatch-tov.er,  shakes,  and  the  arms  and  haiids,  which  ar<; 
ready  for  the  preservation  of  the  body,  shake  too,  and  grow  feeble, 
upon  every  sudden  approach  aiid  attack  of  danger;  that  vigour  of 


ECCLESIASTES,  XII. 


ihe  animal  spirits,  wliicli  used  to  be  exerted  for  self-ili-feiice,  fails, 
and  cannot  do  iis  office;  ol<i  j:e<iple  are  easilv  disjiirited  and  dis- 
coiirajcd. 

[4.]  Then  the  strong  men  shall  bow  themselves;  the  legs  and 
tliiglis,  «!iicii  nscd  to  support  the  body,  and  bear  its  weight,  bend, 
and  cannot  serve  for  labour,  as  they  have  done,  l)ut  are  soon  tired. 
Old  men,  that  have  been  in  their  time  s/ro;it7  men,  are  become  weak, 
and  stoop  for  nf/e,  Zech.  8.  4.  God  takes  no  pleasure  in  the  leys  of 
a  man,  (Ps.  147. 10.)  for  their  strength  will  soon  fade  ;  but  in  the 
Lord  Jehovah  there  is  everlasting  strength,  he  has  everlasting  arms. 
[5.]  Then  the  grinders  cease,  bccavse  they  are  few ;  the  teeth, 
with  wliioh  we  grind  our  meat,  and  prepare  it  for  concoction, 
cease  to  do  their  part,  became  they  are  few;  ihev  are  rotted  and 
broken,  and  perhaps  have  beerulrawn,  because  they  ached;  some 
old  people  have  lost  all  their  teeth,  and  others  have  but  few  left ; 
and  this  infirniitv  is  the  more  considerable,  because  the  meat, 
not  being  well  chewed,  for  want  of  teeth,  is  not  well  digested, 
which  has  as  much  an  influence  as  any  thing  upon  the  other  de- 
cays of  ace. 

[6.]  Those  that  look  out  of  the  icindows  are  darkened;  the  eyes 
wax  dim,  a.s  Isaac's,  (Gen.  27.1.)  and  Ahijah's,  1  Kings,  14.  4. 
Moses  was  a  rare  instance  of  one,  who,  when  120  years  old,  had 
good  eye-sight,  but  ordinarily,  the  sight  decays  in  old  people  as 
soon  as  any  thing,  and  it  is  a  mercy  to  them  that  art  helps  nature 
with  spectacles.  We  have  need  to  improve  our  sight  well  while 
we  have  it,  because  the  light  of  the  eyes  may  be  gone  before  the 
light  of  life. 

[7.]  The  doors  are  shut  in  the  streets ;  old  people  keep  within 
doors,  and  care  not  for  going  abroad  to  entertainments  ;  the  lips, 
the  doors  of  the  moulh,  are  shut  in  eating,  because  the  teeth  are 
gone,  and  the  sound  of  the  grinding  with  them  is  low,  so  that  they 
have  not  command  of  their  meat  in  their  mouths,  which  they  used 
to  have;  they  cannot  digest  their  meat,  and  therefore  little  grist  is 
brought  to  the  mill. 

[8.]  Old  people  rise  up  at  the  voice  of  the  bird;  they  have  no 
sound  sleep  as  young  people  have,  but  a  little  thing  disturbs  them, 
even  the  chirping  of  a  bird  ;  they  cannot  rest,  for  coughing,  and 
therefore  rise  up  at  cock-crowing,  as  soon  as  any  body  is  stirring  ; 
or  they  are  a|)t  to  be  jealous,  and  timorous,  and  full  of  care,  which 
breaks  their  sleep,  and  makes  them  rise  early  ;  or  they  are  apt  to 
be  superstitious,  and  rise  up,  as  in  a  fright,  at  those  voices  of  birds, 
of  ravens,  or  screech-owls,  which  soothsayers  call  ominous. 

[9.]  With  them,  all  the  daughters  of  7nusic  arc  brought  low; 
they  have  neither  voice  nor  ear,  can  neither  sing  themselves,  nor 
take  any  pleasure,  as  Solomon  had  done  in  the  days  of  his  youth, 
in  singing  men  and  singing  women,  and  musical  instruments, 
ch.  2.  8.  Old  people  grow  hard  of  hearing,  and  unapt  to  distinguish 
sounds  and  voices. 

[10.]  They  are  afraid  of  that  which  is  high,  afraid  to  go  to  the 
top  of  any  high  place,  either  because,  for  want  of  breatli,  they 
cannot  reach  it,  or,  their  heads  being  gi<ldy,  or,  tlieir  le2:s  failing 
them,  they  dare  not  venture  to  it;  or  they  frighten  themselves 
with  fancies,  that  that  uhich  is  high  will  fall  upon  them.  Fear  is 
in  the  way;  they  can  neither  ride  nor  walk  with  their  usual  bold- 
ness, but  are  afraid  of  every  thing  that  lies  in  their  way,  lest  it 
throw  them  down. 

[11.]  The  almond-tree  flourishes ;  the  old  man's  hair  is  grown 
white,  so  that  his  head  looks*like  an  almond-tree  in  the  blossom. 
The  almond-tree  blossoms  before  any  other  tree,  and  therefore  fitly 
•hews  what  haste  old  age  makes  in  seizing  upon  men;  it  prevents 
their  expectations,  and  comes  faster  upon  them  than  they  thought 
of.  Gray  hairs  are  here  and  there  uj)on  lliem,  and  they  perceive 
it  not. 

[12.]  The  grashnpper  is  a  burthen,  and  desire  fails.  Old  men 
van  bear  nothing,  llie  lightest  thing  sits  heavy  upon  them,  both 
nn  their  bodies  and  on  their  minds,  a  little  thing  sinks  and  breaks 
them  ;  perhaps  the  grashopprr  was  some  food  that  was  looked 
upon  to  be  very  light  of  dii;ts!ion  ;  John  Raptist's  meat  jco.v /')C»s/.s; 
but  e>en  that  lies  heavy  npon  an  old  man's  stomach,  and  therefore 
desire  fails',  he  has  no  appetite  to  his  meat,  neither  shall  he  regard 


Tlie  Infirmilie.s  of  old  Age. 


the  desire  ofwo.nan,  as  that  king,  Dan. 11.  37.  Old  men  become 
mindless  and  listless,  and  the  pleasures  of  sense  are  to  them  taste- 
less and  sapless. 

It  is  probable  that  Solomon  wrote  tliis  when  he  was  himself  old, 
and  could  s[)ca!i  feelingly  of  the  infirmities  of  age,  which  perhaps 
grew  the  faster  ui)on  him,  for  the  indulgence  he  had  jjiven  himself 
in  sensual  pleasures.  .Some  old  peo))lc  bear  up  better  than  others 
under  the  decays  of  age,  but,  more  or  less,  the  davs  of  old  asre  are 
and  will  be  evil  days,  and  ni  liltle  pleasure,  (ireaf  care  therefore 
should  be  taken  to  i)ay  respect  and  honour  to  ild  jieople,  that 
they  may  have  something  to  balance  their  grievances,  and  nothing 
may  be  done  to  add  to  ihem.  And  all  this  put  together  makes 
up  a  good  reason  why  we  should  remember  our  Creator  in  the 
days  of  our  youth,  that  he  may  remember  us  with  favour,  when 
these  evil  days  come,  and  his  comforts  may  delight  our  souls  when 
the  delights  of  sense  are  in  a  manner  worn  off. 

( 2.)  He  shews  how  great  a  change  death  will  make  w ith  iis, 
which  will  be  either  the  prevention  or  the  period  of  Ihe  miseries 
of  old  age.  Nothing  else  will  keep  them  off,  nor  any  thing  »'lsc 
cure  them.  "Therefore  remember  thy  Creator  in  the  days  of  thy 
youth,  because  death  is  certainly  before  thee,  perhaps  it  is  wry 
near  thee,  and  it  is  a  serious  thing  to  die,  and  thou  shouldest  (eel 
concerned  wilh  Ihe  utmost  care  and  diligence  to  prepare  for  it." 

[  1 .]  Death  will  fix  us  in  an  unchangeable  state  ;   Man  shall  then 
go  to  his  long  home,  and  all  these  infirniilies  and  decays  of  age  are 
harbingers  of,  and  advances  toward,  that  awful  remove.  At  death, 
man  goes  from  this  world,  and  all  the  eni|)lovnients  and  enjovmcnts 
of  il  ;   he  is  gone  for  good  and  all,  as  to  his  present  state;   he  is 
gone  home  ;  for  here  he   was  a  stranger  and  pilgrim  ;  both  soul 
and  body  go  to  the  place  whence  they  came,  v.  7.    He  is  gone  to  his 
rest,  to  the  place  where  he  is  to  fix.    He  is  gone /o  Afs/ioz/ie;  to  the 
house  of  his  world,  so  some  ;  for  this  world  is  not  his.     He  is  gone 
to  his  long  home;  for  the  days  of  his  lying  in   the  grave  will  be 
manv.    Fie  is  gone  to  his  house  of  eternity;   not  only  to  his  house 
whence  he  shall  never  return  to  this  world,  but  to  the  house  where 
he  must  be  for  ever.    This  slnmld  make  us  willing  to  die,  that  at 
death  we  must  go  home ;  and  w  hv  should  we  not  long  to  go  to  our 
Father's  house?  And  this  should  quicken  us  to  get  ready  to  die,  tha 
we  must  then  go  to  our  long  home,  to  an  everlasting  habitation. 
[2.]  Death  will  be  an  occasion  of  sorrow  to  our  friends  that  \o 
us;  when  ma7i  goes  to  his  long  home,   the  mo^irners  go  about  t} 
streets,  the  real  mourners,  and  those,  as  now  wilh  us,  distingidsherf 
by  their  habits  as  thev  go  along  the  streets  ;  the  mourners  for  cere- 
mony, that  were  hired  to  weep  for  the  dead,  both  to  express  and  to 
excite  the   real  monrninc;.      When  we  (lie,  we  not  only  remcue  to 
a  meliincholv  house  before  us,  but  we  leave  a  melancholv  house 
behind  us.      Tears  are  a  trilmte  clue  to  the  dead,  and  this,  aiuonLi; 
other  circumstances,  makes  it  a  serious  thing  to  die.     But  in  vain 
do  we  go  to  the  house  of  mouruinr/,  and  see  Ihe  mourners  go  about 
Ihe  streets,  if  it  do  not  help  to  make  us  serious  and  pious  mourners 
in  the  closet. 

[;5.]  Death  will  dissolve  the  frame  of  nature,  and  take  down  Ihe 
earthly  house  of  this  tabernacle,  which  is  elegantly  described,  i;.G. 
Then  shall  the  silver  cord,  by  which  soul  and  body  were  wonder- 
fully fastened  together,  be  loosed,  thatsacred  knot  untied,  and  Ihose 
old  friends  be  forced  to  part;  then  shall  the  golden  bowl,  which 
held  the  waters  of  life  for  us,  be  broken;  then  shall  Ihe  pitcher, 
with  which  we  used  to  fetch  up  water,  for  the  constant  su|)port  of 
life,  and  the  repair  of  iis  decays,  Lc  broken,  even  at  the  fonnUiiu, 
so  that  it  can  fetch  up  no  more,  and  the  wheel,  all  llnse  orgiins 
that  serve  for  the  collecting  and  distributing  of  nourishmenl,  shall 
be  broken,  and  disabled  to  do  their  office  any  more  ;  the  body  shall 
become  like  a  watch  when  the  spring  is  broken,  Ihe  motion  of  all 
the  wheels  is  stopped,  and  they  ail  st;uid  still;  Hie  machine  is 
taken  to  pieces  ;  the  heart  beats  no  more,  nor  does  the  blood  cir- 
culate. Some  apply  this  to  the  ornaineiits  and  utensils  of  life  ; 
rich  people  must,  at"  death,  leave  behind  them  their  clothing  and 
furniture  of  silver  and  gold,  and  poorpeople  their  earthen  pit^cliers, 
and  Ihe  drawers  of  water  will  have  their  wheel  broken. 

[  4.]  Death  will  resolve  us  into  our  first  principles,  v.  7.     Man 


ECCLESIASTES,  XII. 


The  Conclusion  of  the  whole. 


(a  a  strange  sort  of  creature,  a  ray  of  heaven  united  to  a  clod  of 
earlli  ;  at  death,  tliese  are  separated,  and  eacli  goes  to  the  place 
whence  it  came. 

Fir.sf,  The  bddv,  that  clod  of  cla-  .  returns  to  its  own  earth,  il 
is  made  of  the  eartli ;  Adam's  body  was  so,  and  we  are  of  the  same 
nioidd  ;  it  is  a  house  of  clay,  at  death  it  is  laid  in  tlie  eartli,  and 
in  a  little  time  will  be  resolved  into  earlli,  not  to  be  dislinniiished 
from  common  earth,  according  to  the  sentence,  (Gen.  3.  19.)  Dust 
than  art,  and  therefore  to  dnst  thov  shalt  return.  Let  lis  not  there- 
fore indulge  the  appetites  of  the  body,  nor  [)am|)er  it,  (it  will  be 
worms'  meat  shortly,)  nor  let  .s/«  reign  in  our  mortal  bodies,  for 
ihev  are  niortid,  Rom.  6.  12. 

Secondlij,  The  soul,  that  beam  of  light,  returns  to  that  God,  who, 
when  he  made  man  of  Ike  dust  of  the  ground,  breathed  into  him 
the  breath  of  life,  to  make  him  a  living  soul,  (Gen.  2.  7.)  and  forms 
the  spirit  of  every  man  within  him.  When  the  fire  consumes  the 
wood,  the  flame  ascends,  when  the  ashes  return  to  the  earth  out 
of  which  the  wood  grew.  The  soul  does  not  die  with  the  body  ; 
it  is  redeemed  from  the  ponder  of  the  grave ;  (Ps.  49.  15.)  it  can 
sid)sist  without  it,  and  will  in  a  slate  of  separation  from  it,  as 
the  candle  burns,  and  burns  brighter,  when  it  is  taken  out  of  the 
dark  lanthorn.  It  removes  to  the  world  of  spirits,  to  \\hicli  it  is 
allied.  It  goes  <o  Gorf  as  a  Judge,  to  give  account  of  itself,  and 
to  be  lodged  either  with  the  spirits  in  prison,  (1  Pet.  3.  IS).)  or  with 
the  spirits  in  paradise,  (Luke,  23.  43.)  according  to  w  hat  w;is  done 
in  the  body.  This  makes  death  terrible  to  the  wicked,  whose 
souls  go  to  God  as  an  Avenger;  and  comfortable  to  the  srodiv, 
whose  souls  go  to  God  as  a  Father,  into  whose  hands  ihey  cheer- 
fully commit  them,  through  a  Mediator,  out  of  whom  sinners  niav 
justly  dread  to  think  of  going  to  God. 

8.  Vanity  of  vanities,  saith  the  prea('her ;  all  is 
vanity.  9.  And  moreover,  because  the  preacher 
was  wise,  he  still  taught  the  people  knowledge  ; 
yea,  he  gave  good  heed,  and  sought  out,  and  set  in 
order  many  proverbs.  10.  The  preacher  sought  to 
find  out  acceptable  words;  and  t/tat  which  was 
written  iras  upright,  even  words  of  truth.  11.  The 
words  of  the  wise  are  as  goads,  and  as  nails  fastened 
by  the  masters  of  assemblies,  ivliich  are  given  from 
one  shepherd.  12.  And  further,  by  these,  my  soti, 
be  adtnonished  :  of  making  many  books  tliere  is  no 
end  ;  and  much  study  is  a  weariness  of  the  flesh. 

Solomon  is  here  drawing  towards  a  close,  and  is  loath  to  part, 
till  he  has  gained  his  point,  and  prevailed  with  his  hearers,  with 
his  readers,  to  seek  for  that  satisfaction  in  God  only,  and  in  their 
duty  to  him,  which  they  can  never  find  in  the  creature. 

i.  He  repeats  his  text,  v.  8.  1.  As  that  which  he  had  fully  de- 
monstrated the  truth  of,  and  so  made  good  his  undertaking  in  this 
sermon,  wherein  he  had  kept  close  to  his  text,  and  both  his  rea- 
sons and  his  application  were  to  the  purpose.  2.  As  that  which  he 
desired  to  inculcate  both  upon  others  and  upon  himself ;  to  have 
it  ready,  and  to  make  use  of  it,  upon  all  occasions;  we  see  it  daily 
proved,  let  it  therefore  be  daily  /wproved;  Vanit])  of  vanities,  all 
is  vanitij. 

II.  He  recommends  what  he  had  written  upon  this  subject,  by 
divine  direction  and  inspiration,  to  our  serious  consideration.  The 
words  of  this  book  are  faithful,  and  well-worthy  our  acceptance,  for, 

1.  They  are  the  words  of  one  that  was  a  convert,  a  penitent, 
that  could  speak  by  dear-bought  experience  of  the  vanity  of  the 
world,  and  the  folly  of  expecting  great  things  from  it.  He  was 
Coheleth,  one  gathered  in  from  his  wanderings,  and  gathered  home 
to  that  God  from  whom  he  had  revolted.  Vanity  of  vanities, 
saith  the  penitent.  All  true  penitents  are  convinced  of  the  vanity 
of  the  world,  for  they  find  it  can  do  nothing  to  ease  them  of  the 
burthen  of  sin,  whicli  they  complain  of. 

2.  Tiisy  are  the  words  of  one  that  was  wise,  w iser  than  any ; 


endued  with  extraordinary  measures  of  wisdom  ;  famous  for  it 
among  his  neighbours,  who  all  sought  unto  him,  to  hear  his  wisdom, 
and  therefore  a  competent  judge  of  this  matter;  not  only  wise  as 
a  jirince,  but  wise  as  a  preacher — and  preachers  have  need  of 
w  isdom  to  win  souls. 

3.  He  was  one  that  made  it  his  business  to  do  good,  and  to  use 
w  isdom  aright ;  Because  he  teas  himself  tvise,  but  knew  he  had  not 
his  wisdom  for  himself,  any  more  than  he  had  it  from  himself, 
he  sfi/l  taught  thepeople  that  hnoteledgc  which  he  had  found  use- 
fid  to  himself,  and  hoped  might  be  so  to  them  too.  It  is  the  interest 
of  princes  to  have  their  people  well  taught  in  religion,  and  no  dis- 
jiaragement  to  them  to  teach  them  themselves  the  good  knowledge 
of  the  Lord,  but  their  duty  to  encourage  those  whose  office  it  is  to 
teach  them,  and  to  speak  comfortably  to  them,  2  Chron.  30.22. 
Let  not  the  people,  the  common  people,  be  despised,  no  not  by 
the  wisest  and  greatest  as  either  unworthy  or  incapable  of  good 
knowledge  ;  even  those  that  are  well-taught,  have  need  to  be  still 
taught,  that  they  may  grow  in  knowledge. 

4.  He  took  a  great  deal  of  pains  and  care  to  do  good,  designing 
to  teach  the  people  knowledge ;  he  did  not  put  them  off  with  any 
thing  that  came  next  to  hand,  because  they  were  inferior  ))eople, 
and  he  a  very  wise  man,  but,  considering  the  worth  of  the  souls 
he  preached  to,  and  the  weight  of  the  subject  he  preached  on,  he 
gave  good  heed  to  what  he  read  and  heard  from  others,  that,  having 
slocked  himself  well,  he  might  bring  out  of  his  treasury  things  new 
and  old.  He  gave  good  heed  to  what  he  spake  and  wrote  himself, 
and  was  choice  and  exact  in  it ;  all  he  did  was  elaborate.  ( 1.)  He 
chose  the  most  profitable  way  of  preaching,  by  proverbs,  or  short 
sentences,  which  would  be  more  easily  apprehended  and  remem- 
bered than  long  and  laboured  periods.  (2.)  He  did  not  content 
himself  with  a  few  ))arables,  or  wise  sayings,  and  repeat  them  again 
and  again,  but  he  furnished  himself  with  many  proverbs,  a  great 
varietv  of  grave  discourses,  that  he  might  have  something  to  say 
on  everv  occasion.  (3.)  He  did  not  only  give  them  such  observa- 
tions as  were  obvious  and  trite,  but  he  sought  out  such  as  were 
surprising  and  uncommon  ;  he  digged  into  the  mines  of  knowledge, 
and  did  not  only  pick  up  what  lay  on  the  surface.  (4.)  He  did 
not  deliver  his  heads  and  observations  at  random,  as  they  came  to 
mind,  but  methodised  them,  and  set  them  in  order,  that  tliey  iniglit 
appear  in  more  strength  and  lustre. 

5.  He  put  what  he  liad  to  say  in  such  a  dress  as  he  thought 
would  be  most  pleasing;  He  sought  to  find  out  acceptable  uords, 
words  of  delight ;  (i'.  10.)  he  took  care  that  good  matter  might  not 
be  spoiled  by  bad  strife,  and  by  the  ungratefulness  and  incongruity 
of  the  expression.  Ministers  should  study,  not  for  big  words,  or 
for  fine  words,  but  acceptable  words,  such  as  are  likelv  to  please 
men  for  their  good,  to  edification,  1  Cor.  10. 33.  They  that  would 
win  souls  must  contrive  how  to  win  upon  them  viilh  words  fitly 
spoken. 

6.  That  which  he  wrote  for  our  instruction  is  of  unquestionable 
certainty,  and  what  we  may  rely  upon  ;  That  which  was  written 
rvas  upright  and  sincere,  according  to  the  real  sentiments  of  the 
penman,  even  words  of  truth,  the  exact  representation  of  the  thing 
as  it  is.  Those  are  sure  not  to  miss  their  way  who  are  guided  by 
these  words.  What  good  will  acceptable  words  do  us,  if  thev  be 
not  upright,  and  words  of  truth?  Most  are  for  smooth  things,  that 
flatter  them,  rather  than  right  things,  that  direct  them  ;  (Isa. 
30.  10.)  but  to  those  that  understand  themselves,  and  their  own 
interest,  words  of  truth  will  always  be  acceptable  words. 

7.  That  which  he  and  other  holy  men  wrote,  M'ill  be  of  great 
use  and  advantage  to  us,  especially  being  inculcated  upon  us 
by  the  exposition  of  it,  v.  11.  Here  observe,  (1.)  A  double  beiu  fit 
accruing  to  us  from  divine  truths,  if  duly  applied  and  iniproNed; 
they  are  prof itable  for  doctrine,  for  reproof,  for  correction,  ami 
instruction  in  righteousness.  They  are  of  use,  [1.]  To  excite  ua 
to  our  duty;  they  are  as  goads  to  the  ox  that  draws  the  plough, 
putting  him  forward  when  he  is  dull,  and  quickening  him,  to 
mend  his  pace.  The  truths  of  God  prick  men  to  the  heart,  (Acts, 
2.  37.)  and  put  them  upon  bethinking  themselves,  when  they  trifle 
and  grow  remiss,  and  exerting  themselves  with  more  vigour  in 
tlicir  work.     While  our  good  affections  are  so  apt  as  they  are,  tu 


trrinv  flat  and  cool,  we  have  neei!  o(  these  ^oorfx.  [2.]  To  eiiffnge 
IIS  to  persevere  in  our  duly;  llu-y  are  as  miits  to  tluise  tluit  am 
wavering  and  inconstant,  to  fix  tlieni  to  that  which  is  good  ;  they 
are  as  goads  to  sucli  as  are  dull,  and  draw  back,  and  7iaih  to  siicli 
as  are  desultory,  and  draw  aside;  means  to  establish  the  heart, 
and  confirm  good  resolutions,  that  we  niav  not  sit  loose  to  our 
duty,  nor  ever  be  taken  off  from  it,  but  that  what  good  there  is 
in  us  may  be  as  a  nail  fastened  in  a  sure  place,  E/ra,  9.  8. 
( 2.)  A  double  way  of  communicatinn-  divine  truths,  in  order  to 
these  benefits.  [1.]  Ry  the  scriplures,  as  the  standing  rule,  the 
tcords  of  the  wise,  of  the  ))ro|)licts,  who  are  called  nisc  men, 
Matth.23.  34.  These  we  have  in  black  and  while,  and  may  have 
recourse  to  them  at  any  time,  and  make  use  of  llieni  as  i/oi:ds  and 
as  nails;  by  llieni  we  may  teach  ourselves,  let  tlieiii  but  come 
with  iningency  and  power  to  the  soul,  let  the  impressions  of  them 
be  deep  and  durable,  and  they  will  make  vs  nisc  to  salvation. 
[2.]  By  the  ministry;  to  make  the  nords  of  the  uise  more  profit- 
able to  lis,  it  is  appointed  that  they  should  be  impressed  and 
fastened  by  the  masters  of  assemblies.  Solemn  assemblies  for 
religiinis  worship  are  an  ancient  divine  institution,  intended  for 
the  honour  of  God  and  the  edification  of  his  church,  and  are  not 
only  serviceable,  but  necessarv,  to  those  ends.  There  must  be 
masters  of  these  assemblies,  who  are  Christ's  ministers,  and,  as 
such,  are  to  preside  in  them,  to  be  God's  moulh  to  the  peo|)le, 
and  their's  to  God.  Their  business  is  to  fasten  the  ivords  of  the 
wise,  and  drive  them  as  nails  to  the  head,  in  order  to  which,  the 
word  of  God  is  likewise  as  a  hummer,  Jer.  23.29. 

8.  That  which  is  written,  and  thus  recominended  to  us,  is  of 
divine  origin.  Though  it  comes  to  us  through  various  hands,  (many 
wise  men,  and  many  ?nasters  of  assemblies,)  \et  it  is  given  bv  one 
and  the  same  shephenl,  the  great  shrplierd  of  Israel,  that  leads 
Joseph  like  a  finch,  Ps.80.1.  God  is  that  one  Shepherd,  whose 
good  Spirit  indited  the  scriptures,  and  assists  the  wins/ers  q/" ///e 
assemblies  in  opening  and  ap))l\inff  llie  scriptures.  These  tcords 
of  the  icise  are  the  true  savings  of  God,  on  which  we  may  rest  our 
eouls;  from  that  one  Shepherd  all  ministers  must  recei\e  what  they 
deliver,  and  speak  according  to  the  light  of  the  written  word. 

9.  The  sacred  inspired  writings,  if  we  will  but  make  use  of  tlieni, 
are  sufficient  to  guide  us  in  the  way  to  true  happiness,  and  we  need 
not,  in  the  pursuit  of  that,  to  toil  ourselves  with  the  search  of 
other  writings;  (i'.12.)  And  further,  nothing  now  remains  but  to 
tell  thee  ihat  of  7nahing  many  books  there  is  no  end;  (l.)Of 
writing  many  books.  If  what  I  have  written,  serve  not  to  con- 
vince thee  of  the  vanity  of  the  world,  and  the  necessity  of  being 
religious,  neither  wouldest  thou  be  convinced,  if  I  should  write 
ever  so  much.  "If  the  end  be  not  attained  in  the  use  of  those 
books  of  scripture  which  God  has  blessed  us  willi,  neither  should 
•ve  obtain  the  end,  if  we  had  twice  as  many  more  ;  nay,  if  we 
had  so  many,  that  the  whole  world  could  not  contain  them, 
(John, 21.25.)  and  much  study  of  them  would  but  confound  us, 
and  would  rather  be  a  weariness  to  the  flesh  than  any  advantage 
to  the  soul ;  we  have  as  much  as  God  saw  fit  to  give  us,  saw  fit 
for  us,  and  saw  us  fit  for.  Much  less  can  it  be  expected  that 
those  who  will  not  by  these  be  admonished,  should  be  wrought 
upon  by  other  writings.  Let  men  write  ever  so  many  books  for 
the  conduct  of  human  life,  write  till  thev  have  tired  themselves 
with  nuich  study,  they  cannot  give  better  instructions  than  those 
we  have  from  the  word  of  God.  Or,  (2.)  Of  buying  many  books, 
making  ourselves  masters  of  them,  and  masters  of  what  is  in  them, 
by  much  study  ;  still  (he  desire  of  learning  would  be  unsatisfied  ; 
it  will  give  a  man  indeed  the  best  entertainment,  and  the  best 
accomplishment,  this  world  can  afford  him,  but  if  we  be  not  by 
these  admonished  of  the  vanity  of  the  world,  and  human  learning, 
anions'  other  things,  and  its  insufficiency  to  make  us  happy 
without  true  pietv,  alas,  there  is  no  end  of  it,  nor  real  benefit  by 
it;  it  will  weary  the  bodv,  but  never  give  the  soul  any  true  satis- 
faction. The  great  Mr.  .Selden  subscribed  to  this,  when  he 
owned  thaV  in  all  the  books  he  had  read,  he  never  found  that  on 
which  he  coidd  rest  his  soul,  hut  in  the  holy  scripture,  especially 
Tit. 2. 1 1,12.      Bv  these  therefore  let  us  be  admonished. 


KCCLESIASTES,  XII.  Tlie  Conclusion  of  the  whole. 

13.  Let  lis  hear  the  conchision  of  the  vhole 
inatter;  Fear  God,  and  keep  his  coinmaii(lmeiit.s  : 
for  this  is  tlie  uliole  f/iili/  of  man.  14.  For  God 
shall  hiinj;-  every  work  into  jtidi^inent,  willi  every 
secret  lhin<?,  whether  it  be  good,  or  whether  it  be 
evil. 


The  great  inquiry  which  Solomon  prosecutes  in   this  book,  is. 

What  is  that  good  which  the  sons  of  men  should  do?  c/i.2.  3. 
What  is  the  truew;;iy  to  true  happiness,  the  certain  means  to  attain 
our  great  end  '.  He  had  in  vain  sought  it  among  those  things 
w  liich  most  men  arc  eager  in  pursuit  of,  but  here,  at  length,  he  lias 
found  it,  by  the  help  of  that  disco\erv  which  Ciod  anciently  made 
to  man,  (Job,  28.  28.)  That  serious  godliness  is  the  only  way  to 
Iriie  liapjiiness  ;  Let  lis  hear  the  conclusion  of  the  nh'dr  matter,  the 
return  entered  upon  Ihe  writ  of  iiKpiirv,  the  resuit  of  lliis  diligent 
search;  you  shall  have  all  I  have  been  driving  at  in  two  words. 
He  does  not  sav.  Do  you  hear  it,  but.  Let  vs  hear  it ;  for  preachers 
must  themselves  be  hearers  of  that  word  which  they  preach  to 
others;  must  hear  i(  as  from  Ciod;  those  are  teachers  by  the 
halves,  who  leach  others,  and  not  themselves,  Rom.  2.  21.  Every 
word  of  God  is  pure  and  precious,  but  some  words  are  worthy  of 
more  special  remark,  as  lliis  here;  the  Masoriles  begin  it  with  a 
capital  letter,  as  that  Deul.G.  4.  Solomon  himself  puts  a  nota 
bene  before  it,  demanding  altcution  in  these  w<irds,  Let  lis  hear 
the  conclusion  of  the  xchnlc  mutter.     Observe  here, 

l.The  summary  of  religion.  Setting  aside  all  matters  of 
doubtful  disputation,  to  be  religious,  is,  to  fear  God,  and  keep  his 
commandments.  (l.)Tlie  root  of  religion  is  Ihe  fear  of  God 
reigning  in  the  heart;  a  reverence  of  his  innjesty,  a  deference  to 
his  authority,  and  a  dread  of  his  wralh.  Fiar  God,  worship  God, 
give  him  the  honour  due  to  his  name,  in  all  Ihe  instances  of  true 
devotion,  inw ard  and  outward.  See  Rev.  14.7.  (  2.)  The  rule  of 
religion  is  the  law  of  God  revealed  in  the  scriptures.  Our  fear 
toward  God  must  be  taught  by  his  comnKiiidmeiils,  (Isa.29.  13.) 
and  those  we  must  keep,  and  carefully  observe.  Wherever  the 
fear  of  God  is  uppermost  in  the  heart,  Ihcre  will  he  a  respect  to  all 
his  commandments,  and  care  to  keep  them.  In  vain  do  we  pretend 
to  fear  God,  if  we  do  not  make  conscience  of  our  duly  to  him. 

2.  The  vast  importance  of  it;  This  is  the  whole  of  man;  it  is 
all  his  business,  and  all  his  blessedness;  our  whole  duty  is  summed 
up  in  this,  and  our  whole  comfort  is  bound  up  in  this.  It  is  the 
concern  of  every  man,  and  ought  to  be  his  chief  and  continual 
care  ;  it  is  Ihe  common  concern  of  all  pi'^n,  of  their  whole  lime. 
It  is  nothing  to  a  man  whether  he  be  rich  or  poor,  high  or  low, 
but  it  is  the  main  matter,  it  is  all  to  a  man,  to  fear  God,  and  do  as 
he  bids  him. 

3.  A  powerful  inducement  to  this,  v.  14.  We  shall  see  of  what 
vast  consequence  it  is  to  us,  that  we  be  religious,  if  we  consider 
the  account  we  must  every  one  of  us  shortly  give  of  ourselves 
to  God;  Ihence  he  argued  against  a  vohipluous  and  vicious  life, 
(c/i.11.9.)  and  here  for  a  religious  life.  God  shall  bring  every 
work  into  judgment.  Note,  (1 .)  There  is  a  judgment  to  come, 
in  which  every  man's  eternal  state  will  be  finally  determined. 
(2.)  God  himself  will  be  the  Judge,  God-niau  will,  not  only  be- 
cause he  has  a  right  to  judge,  but  because  he  is  perfectly  fit  for  it; 
infinitely  wise  and  just.  ( :i.)  Every  work  w  ill  then  lie  brought  into 
judgment,  will  be  inquired  into,  and  called  over  again.  It  will  be  a 
day  to  bring  to  remembrance  every  thing  done  in  the  body.  ( 4.)  The 
great  thing  to  be  then  judged  of  concerning  eveiy  work,  is,  w  hether 
it  be  good  or  evil,  conformable  to  the  will  of  God,  or  a  violation 
of  it.  (5.)  Even  secret  things,  both  good  and  evil,  will  be  brought 
to  light,  and  brought  to  account,  in  the  judsment  of  the  great  day ; 
(Rom. 2. 16.)  there  is  no  good  work,  no  bad  work,  hid,  but  shall 
then  be  made  manifest.  (6.)  In  consideralion  of  the  judgment  to 
come,  and  the  strictness  of  that  judgment,  it  highly  concerns  u( 
now  to  be  very  strict  in  our  walkings  with  God,  that  we  may  givt 
vp  our  account  with  Joy. 


AN 

EXPOSITION, 

WITH 

Practical  i©ii0crijatiott0. 

OF  THE 

SONG     OF     SOLOMON. 


All  scripture,  we  are  sure,  is  given  by  iiispirafinn  nf  Gnd,  and  is  prnfilahle  for  the  support  and  advancement  of  the  interests  of  his 
kingdom  among  men,  and  it  is  never  the  less  so  for  there  being  found  in  it  some  tilings  dark  and  hard  to  be  vndfrstood,  ivhich  they 
that  arc  unlearned  and  unstable,  icrest  to  their  own  destruction.  I»  our  belief  bolh  of  the  divine  extraction,  and  of  tlie  spiritual 
exposition,  of  this  book,  we  are  confirmed  by  ibe  ancient,  constant,  and  concurring,  testimony,  bolli  of  the  church  of  the  Jews,  to 
whom  were  coH(m(V/e(/ //(e  oracles  o/ G'ofZ,  and  who  never  made  any  doubt  of  the  authority  of  this  book,  and  of  the  Christian 
church,  which  happily  succeeils  them  in  that  trust  and  honour. 

I.  It  must  be  confessed,  on  the  one  hand,  that  if  he  who  rarely  reads  lliis  book,  be  asked,  as  the  eunuch  was,  Understandest 
ikon  what  thou  rcadest?  he  will  have  more  reason  than  he  had  to  say.  How  can  I,  except  some  man  shall  guide  me?  The 
books  of  scripture-history  and  propliecy  are  very  like  one  another,  but  this  Sung  of  Solomon's  is  very  unlike  the  songs  of  his 
father  David;  there  is  not  the  name  of  God  in  it,  it  is  never  quoted  in  the  New  Testament,  we  find  not  in  it  any  expressions  of 
natural  religion,  or  jiious  devotion,  no,  nor  is  it  introduced  by  vision,  or  any  of  the  marks  of  immediate  revelation;  it  seems  as 
hard  as  anv  part  of  scripture  to  he  made  a  savour  of  life  unto  life,  nav,  and  to  those  who  come  to  the  reading  of  it  with 
carnal  minds,  and  corrupt  affections,  it  is  in  danger  of  he'mo^  mdide  9.  savour  of  death  unto  death;  it  is  a  flower  out  of  which 
thev  extract  poison;  and  therefore  the  Jewish  doctors  advised  their  young  people  not  to  read  it  till  they  were  thirty  years  old, 
lest  by  the  abuse  of  that  which  is  most  pure  and  sacred,  ( horrendvm  dictu — horrible  to  say!)  the  flames  of  lust  should  be  kindled 
with  fire  from  heaven,   which  is  intended  for  the  altar  only.     But, 

II.  It  must  be  confessed,  on  the  oilier  hand,  that,  with  the  help  of  the  many  faithful  guides  we  have  for  the  understanding  of  this 
book,  it  appears  to  be  a  verv  bright  and  powerful  ray  of  heavenly  light,  adniirablv  fitted  to  excite  pious  and  devout  affections  in 
holv  souls,  to  draw  out  their  desires  toward  God,  to  increase  their  deliglit  in  him,  and  improve  their  acquaintance  and  communion 
with  him.  It  is  an  allecory,  the  letter  of  which  kills  those  who  rest  in  that,  and  look  no  further,  but  the  spirit  of  which  gives 
life,  2Cor.3.  (}.  John, 6. 63.  It  is  a  parable,  which  makes  divine  things  more  difficult  to  those  who  do  not  love  them,  but  more 
plain  and  pleasant  to  those  who  do,  Mallli.l3. 14,10.  Experienced  Christians  here  find  a  counterpart  of  their  experiences,  and 
to  lliem  it  is  intelligible,  while  they  neither  understand  it,  nor  relish  it,  who  have  no  part  or  lot  in  the  matter.  It  is  a  song,  an 
Epitholaminm,  or  nuptial  song,  wherein,  by  the  expressions  of  love  between  a  bridegroom  and  his  bride,  are  set  forth,  and 
illustrated,  the  mutual  affections  that  pass  between  God  and  a  distinguished  remnant  of  mankind.  It  is  a  pastoral;  the  bridt 
and  bridecrroom,  for  the  more  lively  representation  of  humility  and  innocence,  are  brought  in  as  a  shepherd  and  his  shepherdess. 
Now,  1.  This  song  might  easily  be  taken  in  a  spiritual  sense  by  the  Jewish  church,  for  whose  use  it  was  first  composed,  and  was 
so  taken,  as  appears  by  the  Chaldce-Paraphrasc  and  the  most  ancient  Jewish  expositors.  God  betrothed  the  people  of  Israel  to 
himself,  he  entered  into  covenant  with  them,  and  it  was  a  marriage-covenant.  He  had  given  abundant  proofs  of  his  love  to  them, 
an<l  retpiired  of  them  that  they  should  love  him  with  all  their  heart  and  soul.  Idolatry  was  often  spoken  of  as  spiritual  adultery, 
and  doling  upon  ido's,  to  prevent  which,  this  song  was  penned,  representing  the  complacency  which  God  took  in  Israel,  and 
which  Israel  ought  to  lake  in  God,  and  enconrauing  them  to  continue  faithful  to  him,  though  he  miclit  seem  sometimes  to 
withdraw  and  hide  himself  from  them,  and  to  wait  for  the  further  manifestation  of  himself  in  the  promised  Messiah.  2.  It  may 
more  easily  be  taken  in  a  spiritual  sense  by  the  Christian  chinch,  because  the  condescensions  and  communications  of  divine  love 
appear  more  rich  and  free  under  the  gospel  than  thev  did  under  the  law,  and  the  communion  between  heaven  and  earth  more 
familiar.  God  sometimes  spake  of  himself  as  the  Husband  of  the  Jewish  church,  (Isa.64.5.  Hos.2.16, 19.)  and  rejoiced  in  it 
as  his  bride,  Isa.G2.4,5.  But  more  frequently  is  Christ  represented  as  the  Bridegroom  of  his  church,  (Matlh.  25. 1.  Rom.  7.  4. 
2Cor.ll.2.  Eph.5.32.)  and  the  church  as  the  bride,  the  Lamb's  wife,  Rev.19.7. — 21.2,9.  Pursuant  to  this  metaphor,  Chri.ot 
and  the  church  in  general,  Christ  and  particular  believers,  are  here  discoursing  with  abundance  of  mutual  esteem  and  endear- 
n)ent.  The  best  key  to  this  book  is  the  45lh  Psalm,  which  we  find  applied  to  Christ  in  the  New  Testament,  and  therefore  this 
ouuht  to  be  so  too.  It  reipiires  some  |>ains  to  find  out  what  mav,  probablv,  be  the  meaning  of  the  Holy  Spirit  in  the  several  parts 
of  Ibis  book:  as  David's  son<rs  are  many  of  them  level  to  the  capacity  of  the  meanest,  and  there  are  shallows  in  them,  in  wiiicli  a 
Iamb  riiiiy  wade,  so  this  of  Sulomon's  will  excercisc  the  capacilies  of  the  most  learned,  and  there  are  depths  in  if,  in  which  an 
elephant  may  swim.  But,  when  the  meaning  is  found  out,  it  will  be  of  admirable  use  to  excite  pious  and  devout  affections  in  us; 
and  the  same  truths  which  are  plainly  lai<l  down  in  other  scriptures,  when  they  are  extracted  out  of  this,  come  to  the  soul  witli  a 
more  plensine:  power.  When  we  apply  ourselves  to  the  study  of  this  book,  we  must  not  only,  with  Moses  and  Joshua,  pnt  off  our 
iline  from  off  our  fiu,,  and  even  forget  that  we  have  bodies,  because  the  place  where  me  stand  is  holy  ground,  but  we  must,  with 
John,  come  up  hither,  must  spread  onr  winsrs,  fake  a  noble  flii;ht,  and  soar  upward,  till  by  faith  and  holy  love  we  enter  into  the 
holiest,  for  this  is  no  other  than  the  house  nf  God,  and  this  is  the  gate  of  heaven. 


SOLOMOrV'S  SONG,  I.      The  Love  of  the  Churtli  lo  Christ. 

CHAP.    I.  shall  be  quickened   lo  seek   for  happiness  in  the  love  of  Christ, 

and  that  true  transcmiltnt  pleasme  «hii-li  is  to  Ix-  fouii<l  only  in 
coniMiiiiiion  will)  God  tlirouf;li  liiiii.  Tlie  voice  in  the  wilderness, 
Ihat  was  to  prepare  Christ's  way,  tried,  All/lcs/i  is  i/rass. 


l«i  thh  c/i.i;i/iT,  nj(er  the  title  of  the  bonic,  (v.  1.)  ue  liave  Cliriit  nnd  hit  church, 
Christ  and  a  btlin-er,  ij-yjiissinf  thtir  esteem  lor  each  other.  I.  The  bride, 
the  church,  Sjieulcs  to  the  lirijeiiroom,  (r.  2..4.)  to  the  daughters  of 
Jniisiilnn.  (r.  .■),(>.)  and  then  to  the  Bridegroom,  v. 7.  H.  Christ,  tlie 
liriilegroom,  s;iin/;»  in  (iiimrer  to  the  complaints  and  rei/uest  of  his  spouse 
r.S..ll.  1 11.  The  church  expresses  the  ftreat  value  she  has  for  Christ,  and 
the  ilelifihis  she  takes  in  communion  ivitU  /i(w,  c.  12.  .11.  ]V\  Christ  com- 
mends the  church's  beauty,  v.  l.,.  V.  The  church  returns  the  commendation, 
V.  lU,  IT.  Where  there  is  a  fire  if  true  love  to  Christ  in  the  heart,  this  uHll 
be  of  use  to  blow  it  up  into  aflame. 

1.    i  II E  song-  of  songs,  which  is  Solomon's. 

We  have  here  the  title  of  this  book,  shewinji, 

1.  Tii-c;  nature  of  it ;  it  is  a  sonij,  that  it  nunjit  the  better  answer 
Ihe  intention,  which  is  to  stir  up  the  affections,  and  to  heal  them, 
wliicii  poetry  will  be  very  instrunieiital  lo  do.  The  subject  is 
pleasing:,  and  therefore  fit  lo  he  treated  of  in  a  sonir,  in  singing  of 
which  we  may  make  melodij  with  our  liearts  vnio  l/ie  Lord.  It  is 
evangelical ;  and  gospel-liincs  should  be  times  of  joy,  for  gospel- 
grace  puts  a  new  song  into  our  mouths,  Ps.  08. 1. 

2.  The  dignity  of  it;  it  is  the  song  o/.wHys,  a  most  excellent 
song;  not  only  above  any  human  composition,  or  above  all  the 
other  songs  which  Solomon  penned,  but  even  above  anv  other  of 
the  scripture-songs,  as  having  more  of  Christ  in  it. 

3.  The  penman  of  it;  it  is  Solomon's ;  it  is  not  the  song  of 
fools,  as  many  of  the  songs  of  love  are,  but  the  song  of  tlic  wisest 
of  men  ;  nor  can  any  man  give  a  better  proof  of  his  wisdom  than 
to  celebrate  the  love  of  God  to  mankind,  and  to  excite  his  own 
love  lo  God,  and  that  of  others  with  it.  Solomon's  sons;s  were  a 
thousand  and  five  ;  (1  Kings,  4.  02.)  those  that  were  of  other  sub- 
jects are  lost,  but  this  of  seraphic  love  remains,  and  will,  lo  the 
end  of  time.  Solomon,  like  bis  father,  was  addicted  to  jjoctry, 
and,  which  wav  soever  a  man's  genius  lies,  he  should  endeavour 
lo  honour  God,  and  edify  the  church,  with  it.  One  of  Solomon's 
names  was  Jedidiaft,  beloved  of  tlie  Lord;  (2  Sam.  12.  25.)  and 
none  so  fit  to  write  of  the  Lord's  love,  as  he  tliat  had  himself  so 
great  an  interest  in  it;  none  of  all  Ihe  apostles  wrote  so  much  of 
love,  as  he  that  was  himself  the  beloved  disciple,  and  lay  in 
Christ's  bosom.  Solomon,  as  a  king,  had  great  affairs  to  mind 
and  manage,  which  took  up  much  of  his  thoughts  and  time,  yet 
he  found  heart  and  leisure  for  this  and  other  religious  exercises. 
Men  of  business  ought  to  be  devout  men,  and  not  to  think  that 
their  business  will  excuse  them  from  that  which  is  every  man's  great 
business — to  keep  up  communion  with  God.  It  is  not  certain 
when  Solomon  pensied  this  sacred  song;  some  think  that  he 
penned  it  afler  he  recovered  himself  bv  Ihe  grace  of  Ciod  fron) 
his  backsli(lini;s,  as  a  further  proof  of  his  repentance,  and  as  if,  by 
doing  good  to  many  with  this  song,  he  would  atone  for  the  hurt  he 
had  perhaps  done  with  loose,  vain,  amorous,  songs,  when  he  loved 
many  strange  wives;  now  he  turned  his  wit  the  right  wav.  It  is 
more  pridjahle  that  lie  penned  it  in  the  beginnina:  of  his  time, 
while  he  kept  close  to  God,  and  kept  up  his  communion  with  him; 
and  perhaps  he  put  this  song,  with  his  father's  psalms,  into  the 
hands  of  the  chief  musician,  for  the  service  of  the  temple,  not 
without  a  key  to  it,  for  the  right  understanding  of  it.  Some  think 
that  it  was  penned  upon  occasion  of  his  marriage  with  Pharaoh's 
daughter,  but  that  is  uncertain  ;  the  tower  of  Lebanon,  which  is 
mentioned  in  this  book,  (eh.  7.  4.)  was  not  built,  as  it  is  supposed, 
till  long  after  that  marriage.  We  mav  reasonalilv  think  that  when 
in  the  lieiahl  of  his  prosperitv  he  loved  the  Lord,  (1  Kings,  3.  3.)  he 
thus  served  iiiin  tcith  joi/f illness  and  gladness  of  heart  in  the  abun- 
dance rf  all  things.  It  mav  be  rendered.  The  song  of  songs,  whiek  is 
concerning  Solomon, who,  as  the  son  and  successor  of  David,  on  whom 
the  covenant  of  rovaltv  was  entailed,  as  the  founder  of  the  temple, 
and  as  one  tliat  excelled  in  wisdom  and  wealth,  was  a  type  of 
Christ,  in  whom  are  hid  nil  the  treasures  of  irisdnm  and  knowledge, 
and  yet  is  a  greater  than  Solomon  ;  this  is  therefore  a  song  con- 
cerning him.  It  is  here  filly  |)laced  aher  Ecclesiasics  ;  for  when  by 
Ihat  book  we  are  thoroughlv  convinced  of  the  vanity  of  the  creature, 
and  its  insufficiencv  to  satisfy  us,  and  make  a  happino**  for  n*  we 


2.  Let  him  kiss  me  vith  llie  ki.sso.s  of  his  mouth  : 
for  thy  love  is  hetler  than  wine.  .*].  Because  of 
tlie  savour  of  thy  good  oiiiliueiits,  lliy  name  is  as 
ointment  poured  forth,  therefore  do  the  virgins 
love  Ihee.  4.  Draw  me,  wo  will  run  after  thee : 
the  king  hath  l)rought  me  into  liis  cliamhers  :  we 
will  l>e  glad  and  rejoice  in  thee,  we  will  remember 
thy  love  more  than  wine:  the  upright  love  thee. 
5.  I  am  Mack,  but  comely,  O  ye  daughters  of 
Jerusalem,  as  the  tents  of  Kedar,  as  the  curtains 
of  Solomon.  6.  Look  not  upon  me,  because  I  am 
black,  i)ecause  the  sun  hath  looked  upon  me  :  my 
mother's  chihiren  were  angry  with  me  ;  they  made 
me  the  keeper  of  the  vineyards,  but  mine  own 
vineyard  have  I  not  kept. 

The  spouse.  In  this  dramatic  poem,  is  here  first  introduced 
addressing  herself  to  the  Bridegroom,  and  then  to  the  daughter^ 
of  Jerusalem. 

I.  To  the  Bridegroom  ;  not  giving  him  any  name  or  title,  but 
beginning  abrnplly,  L^et  him  kiss  me;  like  Mary  Magdalen  to  the 
supposed  Gardener,  (John,  20.  15.)  If  thou  have  borne  him  hence, 
meaning  Christ,  hut  not  naming  him  ;  Ihe  heart  had  been  before 
taken  vp  with  the  thoughts  of  him,  and  lo  ihis  relative  those 
ihoughts  were  the  antecedent,  that  good  matter  which  the  heart 
was  inditing,  Ps.  45. 1.  They  that  are  full  of  Christ  themselves 
are  ready  to  think  that  others  should  be  so  too. 

Two  things  the  spouse  desires,  and  pleases  herself  with  Ihe 
thoughts  of. 

1.  The  Bridegroom's  friendship ;  (v.  2.)  "Lei  him  kiss  me  icith 
the  kissat  of  his  mouth;  be  reconciled  lo  me,  and  let  me  know 
that  he  is  so,  let  me  have  the  tokens  of  his  favour."  Thus  the 
Old-Testament  church  desired  Christ's  manifestlrig  himself  in  the 
flesh,  lo  be  no  longer  under  the  law  as  a  school-master,  under  a 
dispensation  of  bondage  and  terror,  but  to  receive  the  conimuuica- 
lions  of  divine  grace  In  Ihe  gospel.  In  wiiich  God  is  reconciling  the 
world  unto  himself,  binding  up  and  healing  what  by  Ihe  law  was 
lorn  and  smitten  ;  as  the  mother  kisses  the  child  that  she  has 
chidden.  *'  Let  him  no  longer  send  to  me,  but  come  himself ;  no 
longer  speak  by  angels  and  prophets,  but  let  me  have  the  words  of 
his  own  mouth,  \\\ose  gracious  words,  (Luke,  4.  22.)  which  will  he 
to  me  as  Ihe  kisses  of  his  inouth,  sure  tokens  of  reconciliation,  as 
Esau's  kissing  Jacob  was."  All  gospel-duty  is  summed  \i[>  in  our 
kissing  Ihe  Son;  (Ps. 2.  12.)  so  all  gospel-grace  is  sunmied  up  in 
his  kissing  us,  as  the  father  of  the  prodigal  kissed  him  when  he 
returned  a  penitent.  It  is  a  kiss  of  peace.  Kisses  are  o|>pose(l  to 
wounds;  (Prov.27.fi.)  so  are  the  kisses  of  grace  to  the  wounds 
of  the  law.  Thus  all  true  believers  carncstlv  desire  Ihe  manifesta- 
tions of  Christ's  love  lo  their  souls;  thev  desire  no  more  to  make 
them  happy  than  the  assurances  of  his  favour,  the  lifting  up  of  the 
light  of  his  countenance  upon  them,  (Ps.  4.0,  7.)  and  the  know- 
ledge of  that  love  of  his  which  passes  knowledge  ;  this  is  the  one 
thing  they  desire,  Ps.  27.4.  They  are  ready  lo  welcome  the 
manifestation  of  Christ's  love  to  their  souls  by  his  Spirit,  and  to 
return  them  in  Ihe  humble  professions  of  love  to  him,  and 
complacencv  in  him,  above  all.  "  The  fruit  of  his  lips  is  peace, 
"  Isa.57.  19.  Let  him  give  nie  ten  thousand  kisses,  whose  verj 
"  fruition  makes  me  desire  him  the  more,  and  whereas  all  other 
"  pleasures  sour  and  wither  bv  using,  those  of  the  Sj)irit  become 
"  more  delightful."     So  Bishop  Reynolds. 

She  gives  several  reasons  for  this  desire. 

(1.)  Because  of  the  great  esteem  she  had  for  his  love  ;   Thy  love 


SOLOMON'S  SONG,  I.      The  Love  of  the  Church  lo  Christ 


k  belter  than  win/'.  Wine  makes  glad  the  heart,  revives  the 
dionpiiiq;  spirits,  and  exhilarates llieni,  hut  g;raeious  smilstake  more 
pleasure  in  h)viiig  Christ,  and  beinsr  loved  of  him,  in  the  fruits  and 
eifts  of  his  love,  and  in  llie  pledtjes  and  assurances  of  it,  tlian  anv  j 
man  ever  took  in  the  nnjst  exquisite  delic;hts  of  sense,  and  it  is  more 
revivinsj  to  them  than  ever  the  richest  cordial  was  to  one  rcadv  to 
faint.  Note,  [  1.]  Christ's  love  is  in  itself,  and  in  the  account  of  all 
tlie  saints,  more  valuable  and  desir.ahle  than  the  best  entertain- 
menls  this  world  can  give.  [2.]  Those  onlv  may  expect  the  kisses  of 
Christ's  mouth,  and  the  comfortable  tokens  of  his  favour,  who  ))re- 
fer  his  love  before  all  the  delights  of  the  children  of  men,  who  would 
rather  foresro  those  delights  than  forfeit  his  favour,  and  take  more 
pleasure  in  spiritual  Joys  than  in  anv  bodilv  refreshments  what- 
soever. Observe  here  the  chana;e  of  the  person  ;  Let  him  kiss 
tiie ;  there  she  speaks  of  him  as  absent,  or  as  if  she  was  afraid  to 
speak  to  him;  but,  in  the  next  worfls,  she  sees  him  near  at 
liand,  and  therefore  directs  her  speech  to  him,  "  T/iif  lure,  thij 
loves,"  (so  the  word  is,)  "  I  so  earnestly  desire,  because  I  highly 
esteem  it." 

(2.)  Because  of  the  diffusive  fracrancy  of  his  love,  and  the  fruits 
of  it;  (u.  3.)  "Because  of  the  savour  of  thy  good  ointment,  the 
aE;reeableness  and  accejitableness  of  thy  graces  and  comforts  to  all 
that  rightlv  nnderst.ind  both  them  and  themselves,  thg  name  is  an 
ointment  pnnrrd forth,  thou  art  so,  and  all  that  wherel)v  thou  hast 
made  thyself  known  ;  Ihv  verv  name  is  precious  to  all  the  saints, 
it  is  an  ointment  and  perfume  which  rejoices  the  heart."  The 
unfoldinsr  of  Christ's  name  is  as  the  opening  of  a  box  of  precions 
ointment,  ivliich  the  room  is  filled  with  the  odour  of;  the  preach- 
ing of  his  gospel  was  the  mnnifesling  of  the  savonrof  his  hnoivleilqe 
in  cvcrif  place,  2  Cor.  2.  14.  The  Spirit  was  the  oil  of  g/arlness 
wherewith  Christ  was  anointed,  (Heb.  1.  9.)  and  all  true  believers 
have  that  nnction.  (1  John,  2.27.)  so  that  he  is  precious  to  them, 
and  thev  to  him,  and  to  one  another.  A  good  name  is  a  precious 
ointment,  but  Ciirist's  name  is  more  fragrant  than  anv  other. 
Wisdom,  like  oil,  mahc-s  the  face  to  shine;  but  the  Redeemer 
outshines,  in  b.-aiitv,  all  others.  The  name  of  Christ  is  not  now 
like  ointment  sealed  up,  as  it  had  been  long,  (Ask  not  after  my 
name,  fir  it  is  secret,)  but  like  ointment  poured  forth ;  which 
denotes  b.)th  the  freeness  and  the  fulness  of  the  communications 
of  his  grace  by  the  gospel. 

(3.)  I?ecause  of  the  general  affection  that  all  holy  souls  have  to 
Iiim;  Therefore  do  the  virgins  love  thee.  It  is  Christ's  love  shed 
abroad  in  otir  hearts,  that  draws  them  out  in  love  to  him  ;  all  that 
are  pnre  fiwn  the  corruptions  of  sin,  that  preserve  the  chastitv  of ' 
their  own  s)iirits,  and  are  true  to  the  vows  bv  which  thev  have 
devoted  themselves  to  Ood,  that  not  onlv  suffer  not  their  affec- 
tions to  be  violated,  but  cannot  bear  so  much  as  to  be  solicited 
by  the  world  and  fhe  flesh,  those  are  the  virgins  that  love  Jesus 
Christ,  and  follitir  him  ichithersoever  he  goes.  Rev.  14.  4.  And 
because  Christ  is  the  Darling  of  all  the  pure  in  heart,  let  him  be 
our's,  and  let  our  desire  be  toward  him  and  toward  the  kisses  of 
his  month. 

2.  The  Briderrroom's  fellowship,  v.  4.      Observe  here, 

(l.)Hir  petition  for  di\ine  grace;  Draw  me.  This  implies 
sense  of  distance  from  hiin,  desire  of  union  with  him;  "  Draw  me 
to  thyself,  draw  me  nearer,  draw  me  home  to  thee."  She 
iiad  prayed  that  he  would  draw  nigh  to  her;  (i).2.)  in  order 
to  that,  she  prays  that  he  would  draw  her  nigh  to  him.  "  Draw 
me,  not  only  w  ilh  the  moral  suasion  which  there  is  in  the  fragrancv 
of  the  good  ointments,  not  onlv  with  the  attractives  of  thaf  name 
which  is  as  ointment  jionred  forth,  but  with  supernatural  grace, 
with  the  cords  of  a  man  and  the  hands  of  love,"  Hos.  11.4. 
Christ  has  told  us  that  none  come  to  him  but  such  as  the  Father 
draws,  John,  6.  44.  We  are  not  only  weak,  and  cannot  come  of 
ourselves  any  further  than  we  are  helped,  but  we  are  naturally 
backward  and  averse  to  come,  and  therefore  must  jiray  for  those 
influences  and  operations  of  the  Spirit,  bv  the  power  of  which  we 
are  of  unwilling  made  willing,  Ps.  110.  3.  "Draw  me,  else  I 
move  not ;  overpower  the  worhl  and  the  flesh  that  would  draw 
nie  from  thee."  We  are  not  driven  to  Christ,  but  drawn  in  such 
a  way  as  U  agipr^Wf  to  rgtvip?)  '  ..,ft„r<,. 


(2.)  Her  promise  to  im])rove  that  grace  ;  Draw  me,  and  then 
K-e  will  run  after  thee.  See  how  the  doctrine  of  special  and  effec- 
tual grace  consists  « ilh  our  duly,  and  is  a  powerful  engagement  arni 
encuaragement  to  it,  and  yet  reserves  all  the  glory  of  all  the  gootf 
that  is  in  us  to  God  only.  Observe,  [1.]  The  flowing  forth  of  the 
soul  after  Christ,  and  its  ready  compliance  with  him,  are  the  effect 
of  his  grace  ;  we  could  not  run  after  him,  if  he  did  not  draw  us, 
2  Cor.  3.  5.  Phil.  4. 13.  [2.]  The  grace  which  God  gives  us  we 
must  ddigently  improve;  when  Christ  by  his  Spirit  draws  us,  we 
must  with  our  spirits  run  after  him.  As  God  says,  I  ivill,a\u\yon 
shall,  (Ezek.  36.  27.)  so  we  must  say,  "  Thou  slialt,  and  xve  will; 
thou  shall  work  in  lis  both  lo  will  and  to  do,  and  therefore  we  will 
work  out  our  own  salvation;"  (Phil.  2. 12, 13.)  not  onlv  we  will 
walk,  but  we  will  run,  after  llice;  this  denotes  eagerness  of  desire, 
readiness  of  affection,  vigour  of  ])ursuit,  and  swiftness  of  motion. 
TT  hen  thou  shall  enlarge  mg  heart,  then  /  icill  run  the  icag  of  thy 
commandments;  (Ps.  119.  32.)  when  thy  right  hand  vphnlds  me, 
then  my  soul  follows  hard  after  thee;  (Ps.G3.f5.)  when  with  loving- 
kindness  to  US  he  draws  us,  (Jer.  31.3.)  we  with  loving-kindness 
to  him  must  run  after  him,  Isa.  40.  31.  Observe  the  difference 
between  the  petition  and  the  promise;  "Draw  me,  and  then  we 
will  run."  When  Christ  pours  out  his  Spirit  upon  the  church  in 
general,  which  is  his  bride,  all  the  members  of  it  do  thence  receive 
enlivening  quickening  influences,  and  are  made  to  run  to  him  with 
the  more  cheerfulness,  Isa.  55.  5.  Or,  "Draw  nie,"  (says  the 
l.'elieving  soul,)  "  and  then  I  will  not  only  follow  thee  myself  a» 
fast  as  I  can,  but  will  bring  all  mine  along  with  me  ;  We  will  run 
after  thee,  I  and  the  virgins  that  love  thee,  (v.  3.)  I  and  all  that  I 
have  anv  interest  in,  or  influence  upon,  I  and  my  house,  (Josh.  24. 1 5.) 
I  and  the  tranxgressors,  whom  I  will  teach  thy  ivays,"  Ps.51.13. 
Those  that  jiut  themselves  forth,  in  compliance  with  divine  grace, 
shall  find  that  their  reo/  will  provoke  many,  2Cor.  9.  2.  Those 
that  are  lively  will  be  active;  when  Philip  was  dravvn  to  Christ, 
he  drew  Nalhanael ;  and  thev  will  be  exemplary,  and  so  will  win 
those  that  would  not  be  won  by  the  word. 

(3.)  The  immediate  answer  that  was  given  to  this  pravcr  ;  7'//e 
Ring  has  drawn  me,  has  brought  me  into  his  chambers.  It  is  not 
so  much  an  answer  fetched  bv  faith  from  the  word  of  Christ's  srace, 
as  an  answer  fetched  bv  experience  from  the  workings  of  his  grace. 
If  we  observe,  as  we  ought,  the  returns  of  praver,  we  niav  find 
that  sometimes,  irhile  we  are  yet  speakitig,  Christ  hears,  Isa. 65.  24. 
The  Bridegroom  is  a  King;  so  much  the  more  wonderful  is 
his  condescension  in  the  invitations  and  entertainments  thai  he 
gives  us,  and  so  much  the  greater  reason  have  we  to  accept 
of  them,  and  to  rini  after  hi>n.  (iod  is  the  King  that  has  njade  Ihf 
7narriage-s7ipper  for  his  .Son,  (Matlh.  22.2.)  and  brings  in  even 
the  poor  and  the  maimed,  and  even  the  most  shy  and  bashful  arc 
compelled  to  come  in.  Thev  that  are  drawn  to  Christ  are  brought 
not  only  into  his  courts,  into  his  palaces,  (Ps.45. 15.)  but  into 
his  presence-chamber,  where  his  secret  is  with  them,  (Ps.  25.14.) 
where  he  is  free  witli  them,  (John,  14.  21.)  anri  where  thev  are 
safe  in  his  pa\ilion,  Ps.  27.  5.  Isa.  26.  20.  Those  that  wait  ai 
icisdom's  gates,  shall  be  made  to  come  (so  the  word  is)  into  her 
chambers,  they  shall  be  led  into  truth  and  comfort. 

(4.)  The  wonderful  complacency  which  the  spouse  takes  in  the 
honour  which  the  king  put  upon  her.  Being  brought  into  the 
chamber,  [1.]  "We  have  what  we  wonld  have;  our  desires  are 
crfiwned  with  unspeakable  delights;  all  our  griefs  vanish,  and  ice 
will  be  glad  and  rejoice.  If  a  day  in  the  courts,  much  more  an 
hour  in  the  chambers,  is  better  than  a  thousand,  than  ten  thousand, 
elsewhere."  They  that  are,  through  grace,  brought  into  covenant 
and  communion  w  ith  God,  have  reason  to  go  on  their  tvay  rejoicing, 
as  the  eunuch  ;  (Acts,  8.  39.)  and  that  joy  will  enlarge  onr  hearty 
and  be  our  strength,  Neh.  0. 10.  [2.]  All  our  joy  shall  centre 
in  God  ;  "Vi'e  %vill  rejoice,  not  in  the  ointments,  or  the  chambers, 
but  in  thee.  It  is  God  only  that  is  our  exceeding  Joy,  Ps.  43.  4. 
We  have  no  jov  but  in  Christ,  and  which  we  are  indebted  to  him 
for."  Guvdbim  in  Domino — Joy  in  the  Lord,  was  the  ancient 
salutation,  and  Salus  in  Domino  senipiterna — Eternal  solvation  in 
the  Lord.  [3.]  "We  will  retain  the  relish  and  savour  of  this 
Vin*lnpfw  «f  ibino.  and  p*>»-'sr  forcr^'t  it  :    ire  wiU  rpmember  thy  f^vi^3 


SOLOMON'S  SONG,  T.     The  Love  of  the  Clmrcl.  lo  Clirirt. 


more  thon  wine;  not  only  tliy  love  itself,  (i'.2.)  Ijut  the  very 
renieinliiMiice  of  it,  siiall  he  iiiiiii-  giiiteftil  to  us  tli;ii)  the  strongest 
ronliiil  to  llie  s|iiiils,  or  tlic  iiu.st  j)!ilutal)le  liquor  lo  the  la.stc. 
We  wilt  niiieiiilKr  to  fi;i\e  lliaiiks  for  tJiv  love,  and  it  sliall  make 
more  durable  inipvessions  upon  tis  than  anv  thing  in  this  world." 

(  5.)  The  tonjiiiiinion  whieh  a  gracious  soul  has  with  all  the 
Eaints  in  ti.is  cnuinisniion  «ilh  Christ.  In  the  chaniiiers  to  «liich 
we  are  brouaht,  we  not  only  meet  with  him,  hut  meet  with  one 
nnother ;  ( 1  John,  1 .  7.)  for  the  iipriffht  love  thee ;  the  congrrjration, 
the  generation,  of  the  vpriyht  tore  (lice.  Whatever  others  do,  all 
that  are  Israelites  indeed,  and  faithf\d  to  God,  will  love  JesusChrist. 
\Vhatever  differenees  of  apprehension  and  affection  there  may  he 
nniong  Ciiristians  in  otl'.er  thinffs,  this  ihev  are  all  agreed  in,  Jesus 
Christ  is  precious  to  (hem.  T/ie  vpriyht  here  are  the  same  with 
the  rirr/iits,  r.  3.  All  that  remember  his  love  more  than  trine,  «ill 
love  him  willi  a  superlative  love.  Nor  is  any  love  aeeeptahle  to 
Christ  hut  the  love  of  the  vpriiiht,  love  in  sincerity,  Kpli.G.  24. 

II.  The  spouse  applies  herself  to  the  dnnyhters  of  Jerusalem, 
V.  5,  C.  The  church  in  general,  being  in  distress,  speaks  to  jiarti- 
tular  ehurcius  to  guard  thcni  against  the  danger  tliey  were  in,  of 
lieing  offended  at  the  church's  sufferings,  1  Thess.  3.  3.  Or,  the 
believer  speaks  to  those  that  «K:re  professors  at  large  in  the  church, 
but  not  of  it ;  or  to  weak  Christians,  babes  in  Christ,  that  labour 
under  much  ignorance,  infirmity,  and  mistake,  not  perfectly 
instructed,  and  yet  willing  to  be  taught,  in  the  things  of  God. 
She  ohserve<l  these  by-staiiders  look  disdainfully  upon  her,  because 
of  her  blackness,  in  respect  both  of  sins  and  sufferings,  upon  the 
account  of  which  they  thought  she  had  little  reason  to  expect  the 
kisses  she  wished  for,  (r. 2.)  or  to  expect  that  they  should  Join 
with  her  in  her  joys,  v.  A.  She  therefore  endeavours  to  remove 
this  offence  ;  she  owns  she  is  black :  guilt  blackens  ;  the  heresies, 
scandals,  and  offences,  that  happen  in  the  church,  make  her  black  ; 
and  the  best  sauits  have  their  failings ;  sorrow  blackens,  that  seems 
to  be  especially  meant;  the  church  is  often  in  a  low  condition, 
mean,  and  poor,  and  in  appearance  despicable  ;  her  beauty  sullied, 
and  her  face  foul  with  weeping;  she  is  in  mourning  weeds,  clothed 
with  sackcloth,  as  the  Nazariles  that  were  become  blacker  than  a 
coal.  Lam.  4.  8. 

Now,  to  take  off  this  offence, 

1.  She  asserts  her  own  comeliness  notwithstanding;  (i'.5.)  / 
avi  black,  but  comely ;  black  as  the  tents  of  Kedar,  in  which  the 
shepherds  lived,  which  were  very  coarse,  and  never  whitened, 
weather-beaten  and  discoloured  by  long  use;  but  comely  «s  the 
citrtmns  of  Solomon,  the  furniture  of  whose  rooms,  no  doubt,  was 
sumptuous  and  rich,  in  proportion  to  the  stateliness  of  his  houses. 
The  church  is  sometimes  black  with  persecution,  b>it  comely  in 
patience,  constancy,  and  consolation,  and  never  the  less  amiable 
in  the  eves  of  Christ  ;  black  in  the  account  of  men,  but  comely  in 
God's  esteem  ;  black  in  some  that  are  a  scandal  to  hi'r,  but  comely 
in  others  that  are  sincere,  and  are  an  honour  to  hiT.  True  be- 
lievers are  black  hi  themsehcs,  but  comely  in  Christ,  with  the 
comeliness  lliat  he  puts  upon  them  ;  black  outwardly,  for  t lie  K-orW 
knoirs  them  not,  but  all  glorious  uilhin,  Ps.  45.  13.  St.  Paul  was 
ueak,  and  yet  slrony  ;  (2Cor.  12. 10.)  and  so  the  (hurch  is  black, 
and  vet  comely;  a  believer  is  a  sinner,  and  yet  a  saint;  his  own 
righteousness  are  vis  filthy  rarjs,  but  he  is  clothed  with  the  robe  of 
Christ's  righteousness.  The  Chaldec  Para|ihrase  applies  if  to  the 
jieople  of  Israel's  blackness  when  they  made  the  golden  calf,  and 
Iheir  omieliness  when  they  repented  of  it. 

2.  She  gives  an  account  how  she  came  to  he  so  black.  The 
blackness  was  not  natural,  but  contracted,  and  was  owing  to  the 
hani  usace  that  had  been  given  her;  Look  not  upon  me,  so  scorn- 
fully, because  I  am  black.  We  must  take  heed  with  what  eye  we 
look  upon  the  church,  especially  when  she  is  in  black.  Thou 
skouldest  not  have  looked  upon  the  day  of  thy  brother,  the  day  of 
Ins  :.fflic*.ion,  Obad.  12.     Be  not  offended  ;   for, 

(  I.)  /  am  black,  bv  reason  <^f  my  sufferings;  The  sun  has  looked 
vpon  >iie.  She  was  fair  and  comely,  whiteness  was  her  proper 
colour,  hut  she  got  this  blackn<\ss  by  the  burthen  and  keat  of  the 
tfot',  which  she  was  forced  to  bear.  She  was  sun-burnt,  scorched  with 
tribulation  and  persecution;  (Mnilh.  13. «,  21.)  and  the  greatest 
VOL.  II.  143 


beauties,  if  expo.sed  to  the  weather,  are  soonest  tanned.  Observa 
how  she  mitigates  her  troubles;  she  d»e.s  not  say,  as  Jacob, 
((!eu.  31.  40.)  In  the  day  the  drunybt  consumed  me,  but.  The  siiH 
has  toohed  upon  me;  for  it  becomes  not  God's  suffering  people 
to  make  the  worst  of  their  sufferings.  But  what  was  the  matter? 
[1.]  She  fell  under  the  displeasure  of  those  of  her  own  house ;  Aly 
mother's  children  ivere  auyry  uilh  me.  She  was  in  perils  by  false 
brethren:  her  foes  were  those  of  her  own  house,  (iNlatlh.  10.  3G.) 
brethr<'fi  bv  nature,  as  men  ;  by  profession,  members  of  the  same 
sacred  corpor.ilion  ;  the  children  of  the  church  her  mother,  but 
not  of  (iod  her  Talhcr;  they  teere  anyry  nilk  her.  The  Sama- 
ritans, who  claimed  kindred  to  the  Jews,  were  vexed  at  anv  thing 
that  tended  to  the  prosperity  of  Jerusalem,  Nell.  2.  10.  Note,  It 
is  no  new  thing  for  the  people  of  God  to  fall  under  tbe  anger  of 
their  own  mother's  children.  It  teas  thou,  a  man,  mine  equal, 
Ps.  .55.  12,  13.  This  makes  the  trouble  the  more  irksome  and 
grievous;  from  such  it  is  taken  unkindiv  ;  and  the  anger  of  such 
is  implacable;  a  brother  offended  is  hard  to  be  rvon.  [2.]  I'liey 
dealt  very  hardly  with  her;  They  made  me  the  keeper  of  the 
vineyards ;  First,  "They  seduced  me  to  sin,  drew  me  into  false 
worships,  to  serve  Iheir  gods,  which  was  like  dressing  their  vine- 
yards, keeping  the  vine  of  Sodom  ;  and  they  would  not  let  ine 
keep  my  oirn  vineyard,  serve  my  own  God,  and  observe  those  pure 
worships  which  he  gave  me  in  charge,  and  which  I  do,  and  evei 
will,  own  for  mine."  These  are  the  grievances  which  good  people 
complain  most  of  in  a  time  of  persecution,  that  Iheir  consciences 
are  forced,  and  that  those,  who  rule  them  with  rigour,  say  lo  their 
souls.  Bow  down,  that  we  may  go  over,  Isa.  51.  23.  Or,  Secondly, 
"Thev brought  me  into  trouble,  imposed  that  upon  me  which  was 
toilsome,  and  burlhensonie,  and  very  disgraceful."  Keeping  the 
vineyards  was  base,  servile,  work,  and  very  laborious,  Isa.  61.  5. 
Her  mother's  ciiildreii  made  her  the  drudge  of  the  family.  Cursed 
be  their  anger  for  it  teas  fierce,  and  their  icrath  for  it  teas  cruel. 
The  spouse  o'f  Christ  has  met  with  a  great  deal  of  hard  usage. 

(2.)  "My  sufferings  are  such  as  I  have  deserved;  for  my  own 
vineyard  have  I  not  kept.  How  unrighteous  soever  my  brethren 
are  in  persecuting  me,  God  is  righteous  in  permitting  them  to  do 
so.  I  am  justly  made  a  slavish  keeper  of  men's  vineyards,  because 
I  have  been  a  careless  keeper  of  the  vineyards  God  has  intrusted 
me  with."  Slothful  servants  of  God  are  justly  made  to  serve 
their  enemies,  that  they  may  know  his  service,  and  the  service  of 
the  kings  of  the  countries,  2Chron.l2. 8.  Deut.  28. 47,  48. 
Ezek.26.23,  24.  "Think  not  the  worse  of  the  ways  of  God  for 
my  sufferings,  for  I  smart  for  my  own  folly."  Note,  When  God's 
people  are  oppressed  and  persecuted,  it  becomes  them  to  acknow- 
ledge their  own  sin  to  be  the  procuring  cause  of  their  troubles, 
especially  that  carelessness  in  keeping  their  vineyards,  so  that  it 
has  been  like  the  field  of  the  slothful. 

7.  Tell  me,  O  thou  whom  my  soul  loveth,  where 
thou  feedest,  where  thou  makest  Ihy  flock  to  rest 
at  noon  :  for  why  should  1  be  as  one  that  turneth 
aside  by  the  flocks  of  thy  companions  ?  8.  If  thou 
know  not,  O  thou  fairest  among  women,  go  thy 
way  forth  by  the  footsteps  of  the  flock,  and  feed 
thy  kids  beside  the  sliepherds'  tents.  9.  I  have 
compared  thee,  O  my  love,  to  a  compauy  of  horses 
in  Pharaoh's  chariots.  10.  Thy  cheeks  are  comely 
with  rows  of  jeiceh,  thy  neck  with  chains  of  gold. 
11.  We  will  make  thee  borders  of  gold  with  studs 
of  silver. 

Here  is, 

I.  The  humble  petition  which  the  spouse  presents  to  her 
Beloved,  the  shepherdess  to  the  Shepherd,  the  church  and  every 
believer  to  Christ,  for  a  more  free  and  intimate  communion  with 
him.  She  turns  from  the  daughters  of  Jerusalem,  to  whom  she 
had  complained  both  of  her  sins  and  of  her  troubles,  and  looks  up 


SOLOMON'S  SONG,  1.       TheLoveof  CiiristtotlieCIiurch 


to  heaven  for  relief  and  succour  against  both,  v.  7.  Where  ohjcrvi;, 
1.  Tiie  title  she  gives  to  Christ,  O  tliou  whom  wy  soul  lovcth. 
Note,  It  is  the  undoiibtcd  cliaracter  of  all  true  believers,  that  their 
souls  love  Jesus  Christ,  wiiich  intimates  both  the  sincerity  and  the 
strength  of  their  love;  Xhey  love  him  \cith  all  their  hearts;  and  they 
that  do  so  may  come  to  liim  l>oldly,  and  may  humbly  plead  itwith 
him.  2.  The  opinitm  she  has  of  him  as  the  good  Shepherd  of  the 
sheep  ;  she  doubts  not  but  he  feeds  his  fioeh,  and  makes  them  rest 
at  noon.  Jesus  Christ  iiraciouslv  provides  both  repast  and  repose 
for  his  sheep  ;  they  are  not  starved,  but  well-fed  ;  not  scattered  upon 
the  mountains,  but  fed  to£ether  ;  fed  in  f/reen  pastures;  and,  in  the 
hot  tin)e  of  the  day,  led  htj  the  still  waters,  and  made  to  lie  down 
under  a  cool  refreshing-  shade.  Is  it  « ith  God's  people  a  noon-lime 
of  outward  lroubl<-s,  inivanl  conflicts '{  Christ  has  rest  for  them,  he 
carries  them  in  his  arms,  Isa.lO.  11.  3.  Her  reqnest  to  him  that 
she  might  be  adniiltcd  into  his  society  ;  Tell  me  where  thou  feedesi. 
Those  that  would  be  told,  that  would  be  taught,  what  they  are 
roncerntti  to  know  and  do,  must  apply  themselves  to  Jesus  Christ, 
ind  be?  of  him  to  teach  them,  to  tell  them.  "Tell  me  where  to 
find  thee,  where  I  may  have  conversation  with  thee,  where  thou 
feedest  and  teudcst  thy  flock,  that  there  I  may  have  some  of  thy 
company."  Observe,  by  the  way.  We  should  not,  in  love  to  our 
friends  and  Ibeir  company,  tempt  them,  or  urge  them,  to  neglect 
their  business,  but  desire  such  an  enjoyment  of  tlieni  as  will  consist 
with  it,  and,  rallier,  if  we  can,  to  join  with  them  in  their  business, 
and  help  lo  forward  it.  *'  Tell  me  where  than  feedest,  and  there  I 
will  sit  with  thee,  walk  with  thee,  feed  my  flocks  with  thine,  and 
not  hinder  tine  or  myself,  but  bring  my  work  with  me."  Note, 
They,  whose  souls  love  Jesus  Christ,  earnestly  desire  to  have  coni- 
luunion  wilb  bin),  bv  his  word  in  which  he  speaks  to  ns,  and  by 
prayer  in  which  we  speak  to  him,  and  lo  share  in  the  privileges  of 
his  flock  ;  and  we  mav  learn  from  the  care  he  takes  of  his  church 
to  provide  convenient  food  and  rest  for  it,  how  lo  lake  care  of  our 
own  souls,  which  are  our  charge.  4.  The  plea  she  uses  for  the 
enforcing  of  this  refpiesl ;  "  For  why  should  I  be  as  one  that  turns 
aside  by,  or  after,  the  flocks  of  thy  companions,  that  pretend  to  he  so, 
but  are  really  thy  competitors  and  rivals  with  thee."  Note,  Turning 
aside  from  Christ,  after  other  lovers,  is  thai  which  gracious  souls 
dread,  and  deprecate,  more  than  any  thing  else.  "Thou  woiddest 
not  have  nic  to  turn  asiile,  no,  nor  to  he  as  one  that  turns  aside ; 
tell  me  then,  ()  tell  mo,  where  T  mav  be  near  thee,  and  1  will  never 
leave  thee."  (1.)  "Why  should  I  lie  under  susjiicion,  and  look 
as  if  1  belonged  to  some  oilier,  and  not  to  thee  ?  Why  should  I  be 
thought  hy  the  flocks  of  our  companions  to  be  a  deserter  from  thee, 
and  a  retainer  lo  some  other  shepherd  ?"  Good  Christians  will  be 
afraKl  of  giving  any  occasion  to  those  about  them  to  question  their 
faith  in  Christ,  and  their  love  to  him  ;  they  would  not  do  any 
thing  that  looks  like  unconcernedness  about  their  souls,  or  uncha-- 
rilableness  toward  their  brethren,  or  that  savours  of  indifference 
and  disaffection  to  holv  ordinances  ;  and  we  should  pray  lo  God 
to  direct  us  into,  and  keep  us  in,  the  wav  of  our  duly,  that  we 
may  not  so  nnicii  ns  seem  to  come  short,  Heb.  4. 1.  (2.)  "  Why 
should  I  lie  iii  temptation  to  turn  aside,  as  I  do  while  I  am  absent 
from  thee?"  We  should  he  earnest  «ilh  Ciod  for  a  settled  peace 
in  communion  with  God  through  Christ,  that  we  mav  not  be  as 
strays,  ready  lo  be  jiicked  up  bv  hirn  that  ne\t  passes  bv. 

n.  The  gracious  answer  which  the  Bridegroom  gives  to  this 
request,  j'.  (i.  See  how  rea<ly  Ciod  is  lo  answer  |>raver,  esjieciallv 
prayers  for  instruction  ;  even  while  she  is  vet  speaking,  he  hears. 
Observe,  l.How  Hffectionalelv  he  speaks  to  her;  O  thou  fairest 
among  momen.  ISolf,  Delieving  souls  are  fair,  in  the  eyes  of  the 
Lord  Jesus,  above  any  o'licr.  Christ  sees  a  beauty  in  holiness, 
whether  we  do  or  no.  The  si>oHse  had  called  herself  black,  but 
Christ  calls  her/i7ir.  Those  llial  are  low  in  their  own  eyes,  are 
so  much  the  mo?e  amiable  in  the  evrs  of  Jesus  Christ.  Blushing 
at  their  own  <l(formily  (says  Mr.  Durham)  is  a  chief  part  of  their 
beauty.  2.  How  mihily  he  checks  btr  fur  her  ignorance,  in  these 
words,  If  thou  know  not,  intimating  that  she  might  have  known 
it,  if  it  had  not  been  her  own  fault.  What!  dost  thou  not  know 
Vfhere  to  find  me  and  nr-:  flock  ?     Compare  Christ's  answer  to  a 


like  address  of  Philip's,  (John,  14.  9.)  Have  I  been  so  long  time  wi'.h 
you,  and  yet  hast  thou  not  known  trie,  Philip?  But,  3.  With  what 
tenderness  he  acquaints  her  where  she  might  fmd  him.  If  men 
sav,  Lo,  here  is  Christ,  or,  lo,  he  is  there,  beliere  them  not,  go  not 
after  them,  Malth.  24.  23,  26.  But,  ( 1 .)  Walk  in  the  way  of  good 
men;  (Prov.  2.  20.)  follow  the  track,  ask  for  the  good  old  wa,y. 
observe  the  footsteps  of  the  flock,  and  go  forth  by  them.  It  will  not 
serve  to  sit  still,  and  cry,  "Lord,  shew  me  the  way,"  bnt  we  must 
bestir  ourselves  to  inquire  out  the  way  ;  and  we  mav  find  it  by 
lo(jking  which  way  the  footsteps  of  the  flock  lead,  what  has  been 
the  practice  of  godiv  peo]>le  all  along;  let  that  practice  be  our's, 
Hcb.  6.  12.  lCor.il.  I.  (2.)  Sit  under  the  direction  of  good 
ministers  ;  "  Feed  Ihvsetf,  and  thy  kids,  beside  the  tents  of  the 
undrr-shej>herds :  Bring  thy  charge  with  thee,"  (it  is  probable  that 
the  custom  was  to  commit  the  lambs  and  kids  to  the  custody  of 
the  women,  the  shepherdesses,)  "they  shall  all  be  welcome  ;  the 
shepherds  will  be  no  hinderance  to  thee,  as  thev  were  lo  Reucl's 
daughters,  (Exod.  2.  17.)  but  helpci-s  rather,  and  therefore  abide 
bv  their  tents."  Note,  Those  that  would  have  acquaintance  and 
communion  with  Christ,  nnrst  closely  and  conscientiously  adhere  to 
holv  ordinances,  must  join  themselves  to  his  people,  and  attend  to 
his  ministers.  Those  that  have  the  charge  of  families,  must  bring 
them  with  them  to  religious  assemblies  ;  let  their  kids,  their 
children,  iheir  servants,  have  the  benefit  of  the  shepherds'  tents. 

III.  The  high  encomiums  which  the  Bridegroom  gives  of  his 
spouse.  To  be  given  in  marriage,  ni  the  Hebrew  dialect,  rs  to  be 
praised;  (Ps.  7B.  63.  margin  ;)  so  this  spouse  is  here  ;  her  husband 
praises  this  virtuous  woman,  (Prov.  31.  28.)  he  praises  her,  as  is 
usual  in  poems,  F)v  similitudes.  1.  He  calls  her  his  lore;  (d.  0.) 
it  is  an  endearing  conipellation  often  nsed  in  this  book  ;  "  Mv 
friend,  mv  companion,  mv  familiar."  2.  He  compares  her  to  a 
set  of  strong  and  stately  horses  in  Pharaoh's  chariots.  Esypt  wa.'» 
famous  for  the  best  horses,  Solomon  had  his  from  thence,  and 
Pharaoh,  no  doubt,  had  the  choicest  the  country  afforded  for  his 
own  chariots.  The  chnrch  had  complahied  of  her  own  weakness, 
and  the  danger  she  was  in  of  being  made  a  prev  of  bv  her  enemies; 
"  Fear  not,"  says  Christ  ;  "  I  hare  made  thee  like  a  company  of 
horses,  I  have  put  strength  into  thee  as  I  have  d(me  into  the  horse, 
(Job,  30. 19.)  so  that  lliou  shall  with  a  gracious  boldness  mock  at 
fear,  (and  not  be  affrighted,)  like  the  lion,  Prov.  28.  1.  The  Lord 
has  made  thee  as  his  goodly  horse  in  the  day  of  battle,  Ztch.  10.  3. 
I  have  compared  thee  to  my  company  of  horses  which  triumphed 
over  Pharaoh's  chariots,  the  holy  angels,  horses  of  fire."  Hab.  3.  15. 
Thou  didst  walk  through  the  sea  icilh  thine  horses;  and  se« 
Isa.68.13.  We  are  weak  in  ourselves,  but  if  Christ  make  us  as 
horses,  strong  and  bold,  we  need  not  fear  what  all  the  powers  of 
darkness  can  do  against  us.  3.  He  admires  the  beauty  a-nd  orna- 
ments of  her  countenance  ;  {v.  10.)  Thy  checks  are  comely  with 
rows  of  jewels,  the  attire  of  the  head,  curls  of  hair,  or  favourites, 
so  some  ;  or  knots  of  ribands;  thy  neck  also  with  chains,  such  as 
persons  of  the  first  rank  wear,  chains  of  gold.  The  ordinancesof 
Christ  are  the  ornaments  of  the  church  ;  the  graces,  gifts,  and 
comforts  of  the  Spirit,  are  the  adorning  of  every  believing  soul, 
and  beautify  it;  these  render  it,  in  the  sight  of  God,  of  great 
price.  The  ornaments  of  the  saints  are  many,  but  all  orderly 
disposed  in  roxrs  and  chains,  in  which  there  is  a  mutual  connexion 
with,  and  (lejiendence  upon,  each  other.  The  beautv  is  not  from 
any  thing  in  themselves,  from  the  neck,  or  from  the  cheeks,  bi?t 
from  the  ornaments  with  which  they  are  set  off.  It  was  comeliness 
irhich  I  put  upon  thee,  snith  the  Lord  God;  for  we  were  botn 
not  onlv  naked,  but  jiollufed,  Ezek.l6. 14. 

IV.  His  gracious  purpose  lo  add  to  her  ornaments  ;  for  where 
God  has  given  true  grace,  he  will  ar\'e  more  grace  ;  to  him  that 
has  shall  be  given.  Is  the  chnrch  courageous  in  her  resistance  of 
sin,  as  the  horses  in  Pharaoh's  chariots  ?  Is  she  comely  in  the  exer- 
cise of  grace,  as  ivith  rows  of  jewels,  and  chninsof  gold?  She  shall 
be  yet  further  beautified  ;  (y.  11.)  We  will  make  thee  borders  of 
gold,  inlaid,  or  enamelled,  with  studs  of  silver.  Whatever  is 
wanting,  shall  be  made  up,  till  the  church  and  every  true  believer 
cffme  to  be  perfect  in  beauty ;  see  Ezek.  16. 14.     This  is  lierr  un- 


dtTlakrn  to  Uc  doiip  l)V  tlip  ioiuiirriiig  power  of  the  lliroe  persons 
ni  llie  Giidlund  ;  He  icJ// do  it  ;  like  that,  ((Jeii.  l.'JG.)  "LkIvs 
tna'iieJtinn  ;  so  iet  lis  iicw-inake  liiiii,  and  perfect  liis  lieaiity."  Tin 
same  lluit  is  the  Author,  will  lie  the  Finisher,  of  the  good  work; 
and  it  cannot  iiiisearrv. 

12.  While  tite  kiii^j^  sillelh  at  liis  table,  my 
spikenard  sendeth  forth  the  smell  thereof.  13.  A 
bundle  of  myrrh  is  my  well-beloved  unto  me;  he 
shall  lie  all  iiii;lit  betwixt  my  breasts.  14.  INIy 
beloved  is  unto  me  as  a  cluster  of  camphire  in  the 
vineyards  of  Eu-gedi.  15.  Behold,  thou  art  fair, 
my  love;  behold,  tiiou  art  fair,  thou  hast  tioves' 
eyes.  IG.  Behold,  thou  art  fair,  my  beloved,  yea, 
pleasant:  also  our  bed  is  green.  17.  The  beams  of 
our  house  are  cedar,  and  ovw  rafters  of  fir. 


SOLOMOIN-S  SONG,  I.         The  Love  of  Christ  to  the  Church. 

-sure,  nay  every  thing,  that  is  pleasant  and  delightful.  The  doc- 
iiiiie  of  his  gospel,  ajid  the  comforts  of  his  Spirit,  arp  very  refresh- 
ing to  them,  and  tliey  rest  in  his  love  ;  none  of  all  the  delights  of 
sense  are  comparable  to  the  sjiiritnal  |)leasurc  they  have  ln"'mcdi- 
tatingon  Christ,  and  enjoying  him.  There  is  a  complicated  sweet- 
ness ill  Christ,  and  an  abundance  of  it  ;  there  isahiitiiUr  «/ myrrh, 
and  a  duster  nf  camphire:  ne  are  not  straitened  in  him  in  whom 
there  is  all  fulness.  The  word  translated  camp/iirr,  is  cop/icr,  the 
same  word  that  .signifies  atonement  or  propitiation  ;  Christ  is  a 
Chisler  of  merit  and  righteousness  to  all  believers;  therefore  he  is 
dear  to  ihvm,\>ccduie.  he  is  the  propitiation  for  their  sins.  Observe 
what  a  stress  the  spouse  lays  upon  the  application ;  he  is  unto  me, 
and  again,  unto  tne  n\l  that  is  sweet;  whatever  he  is  to  others,  he 
is  so  to  me;  he  loved  me,  andijave  himself  for  me ;  he  is  my  Lord, 
and  my  God. 


Hero  the  confeiTnce  is  carried  on  iiclwe!'!!  Christ  and  his  spouse, 
and  endearments  are  nnituallv  exchanged. 

I.  Believers  take  a  great  complacency  in  Christ,  and  in  commu- 
nion villi  him.  .  To  ynii  that  believe,  he  is  precious,  abo\e  anv 
thing  ill  this  world,  1  Pet. 2.  7.     Observe, 

1.  The  humble   reverence   believers  have  for  Christ  as  their 
Sovereign,  r.  12.     He  is  a   King,   in  respect  both  of  dignity  and 
dominion;   he  wears  the  crown  of  honour,  he  bears  (he  sceptre  of 
power,  both  which  are  the  unspeakable  satisfaction  ofall  his  people. 
This  King  has  his  royal  table  spread   in  the  gospel,  in  which  is 
made  for  all  nations  a  feast  nf  fat  things,   Isa.2o.6.      Wisdom 
has  furnished  her  tahte,  Prov.9. 1.     He  sits  at  this  tabic  to  see  his 
puests,  (IMatth.  22.  ^l.^  to  see  that  nothing  be    wanting- that  is  fit 
for  them  :   he  svps  with  them,  and  theif  vith  him ;  (Rev.  3. 20.)  he 
has  fellowship  witli  them,  and  rejoices  in  them;   \it  sits  ai  his  table 
to   bid   them   welcome,  and  to  carve  for  them,  as  Christ  brake  the 
five  loaves,  and  gave  to  his  disciples,  that  they  might  distribute  to 
the  niiiH'lude;   he  sits  there  to  receive  petitions,   as  Ahasuerus 
admitted  Esther's  petition  at  the  hanynet  nf  trine.    He  has  promised 
to  be  present  with   his  people  in  his  ordinances  always.     Then 
believersdo  him  all  the  honour  they  can,  and  study  how  to  express 
their  esteem  of  him,  and  gratitude  to  him,  as  Mary  did  when  she 
anointed   his  head   with   the  ointment  of  spihenard  ihat  via.s  very 
cottly,  one  pound  of  it  worth  three  hundred  pence,  and  so  fragrant, 
that  the  hmise  uas  filled  uilh  the  pleasing  odour  of  it ;  (John,  12.  3.) 
which   story  seems  as  if  it  were  designed  to  refer  to  this  passage, 
for  Christ  was  then  sitting  at  table.    When  good  Christians,  in  any 
reliaious  dntv,   especially  in   the  ordinance  of  the  Lord's  supper, 
where  the  King  is  pleased,  as  it  were,  to  sit  with  us  at  his  own  table, 
have  their  graces  exercised,  their  hearts  broken  by  repentance, 
healed   by  faith,  and  inflamed  with  holy  love  and  desire  towards 
Christ,  and   with   joyful  expectations  of  the  glory  to  be  revealed, 
then  \hespihenard  sends  forth  the  smell  thereof;  Christ  is  pleased 
to  reckon  himself  honoured  by  it,  and  to  accept  of  it  as  an  instance 
of  respect  to  him,  as  it  was  in  the  wise  men  of  the  East,  who  paid 
their  homage  to  the  new-born  King  of  the  Jews,  by  presenting  to 
him  franhiucense  and  myrrh.     The  graces  of  Cod's  Spirit  in  the 
hearts  of  believers  are  exceeding  precious  in  themselves,  and  pleas- 
ing to  Christ;   and  his  presence  in  ordinances  draws  them  out  into 
act  and  exercise.     If  he  withdraw,  graces  wither  and   languish, 
as  plants  in  the  absence  of  the  sun  ;   if  he  approach,  the  face  of 
the  soul   is   renewe<l,  as  of    the  earth   in   the  spring;  and   then 
it  is  lime  to  bestir  ourselves,  that  we  niav  not  lose  the  gleam,  nor 
lose  the  gale;   for  nothing  is  done   acccplablv,   but  what   grace 
does,   Heb.  12.  28. 

2.  The  strong  affection  they  have  for  Christ  as  their  Beloved, 
their  leell-belueed,  V.13.  Christ  is  not  only  beloved  by  all  be- 
lieving souls,  but  is  their  well-beloved,  their  best-beloved,  their 
only  beloveil;  he  has  that  jilace  in  their  hearts,  which  no  rival 
can  be  admilte<l  to,  the  innermost  and  uppermost  place.  Observe, 
(1.)  How  Christ  is  accounted  of  l)y  all  believers;  He  is  a 
bundle  of  mvrrh,  and  a  cluster  of  camphire,  something,  we  may  b« 


(2.)  How  he  is  accepted;  He  shall  lie  all  night  between  mif 
breasts,  near  my  heart.  Christ  lavs  the  beloved  disciples  in  lii's 
bosom  ;  why  then  should  not  they  lay  their  beloved  Saviour  in  their 
bosimis?  wiiy  should  not  they  embrace  him  with  both  arms,  and 
hold  him  fast,  with  a  resolution  never  to  let  him  go?  Christ  must 
dwell  in  the  heart,  (E|)h.  3. 17.)  and,  in  order  to  that,  the  adulteries 
must  be  put  irom  between  the  breasts;  (Hos.2.2.)  no  pretender 
must  have  his  place  in  the  soul.  He  shall  be  as  a  bundle  of  myrrh 
or  perfume  bag,  between  my  breasts,  always  sweet  to  me  ;  or  his 
effigies  in  miniature,  his  love-tokens,  shall  be  hung  between  my 
breasts,  according  to  the  custom  of  those  that  are  dear  to  each 
other.  He  shall  not  only  be  laid  there  for  a  while,  but  shall  lie 
there,  shall  abide  there. 

II.  Jesus  Christ  has  a  great  complacency  in  his  church,  and  in 
every  true  believer  ;  they  are  ainiablj  in  liis  eyes;  (c.  15.)  Behold, 
thou  art  fair,  my  love;  and  again.  Behold,  thou  art  fair.  Ke 
says  this,  not  to  make  her  proud,  (humility  is  one  principal  ingre- 
dient ill  spiritual  beauty,)  but,  1.  To  shew  that  there  is  a  reaj 
beauty  in  holiness;  that  all  who  are  sanctified  are  thereby  beau- 
tifie<l;  they  are  truly  fair.  2.  That  betakes  great  delight  in  that 
good  work  which  his  grtice  has  wrought  on  the  souls  of  believers; 
so  that,  though  they  have  their  infirmities,  whatever  tliev  think  of 
themselves,  and  the  world  thinks  of  them,  he  thinks  them  fair. 
He  calls  them  friends;  the  hidden  man  of  the  heart,  in  that  which 
is  not  corruptible,  is  in  the  sight  of  Godof  great  price,  1  Pet.  3.  4. 

3.  To  comfort  weak  believers,  who  are  discouraged  by  their  own 
blackness,   let    them  be  told  asain  and  again  that  they  are  fair. 

4.  To  engage  all  who  are  sanctified  to  be  very  thankful  for  that 
grace  which  has  made  them  fair,  who  by  nature  were  deformed, 
and  changed  the  Ethiopian's  skin.  One  instance  of  the  beauty  of 
the  spouse  is  here  mentioned,  that  she  has  doves'  eyes,  as  c/i.4. 1. 
Those  are  fair,  in  Christ's  account,  who  have  not  the  piercing  eye 
of  the  eagle,  but  the  pure  and  chaste  eye  of  the  dove;  not  like  the 
hawk,  who,  when  he  soars  upward,  still  has  his  eye  upon  the  prey 
on  earth;  but  a  hundile  modest  eye,  such  an  eye  as  discovers  a 
simplicitv  and  godiv  sincerity,  and  a  dove-like  innocency.  Eyes 
enlightened  and  guided  by  the  Holy  Spirit,  that  blessed  Dove  ,■ 
wce|)ing  eyes  ;   I  did  mourn  as  a  dove,  Ezek.  7. 16. 

III.  The  church  expresses  her  value  for  Christ,  and  returns 
esteem  for  esteem  ;  (v.  16.)  Behold,  thou  art  fair.  See  howChrist 
and  believers  praise  one  another.  Israel  saith  of  God,  ff'7io  is  like 
thee?  (Exod.  15.11.)  And  God  saith  of  Israel  Who  is  like  thee? 
(Dent.  33.29.)  Lord,  saith  the  church,  "  Dost  thou  call  me  fair? 
No;  if  we  speak  of  strength,  thou  art  strong;  (Job,  9. 19.)  so,  if 
of  beauty,  thou  art  fair;  I  am  fair  no  otherwise  than  as  I  have  thine 
image  stamped  upon  me;  thou  art  the  great  Original.  I  am  but  a 
faint  and  imperfect  copy,  I  am  but  thine  umbra — the  shadow  of 
thee;  (John,  1.16. — 3.34.)  Thou  art  fair  in  thyself,  an<l  (which  is 
more)  pleasant  to  all  that  are  thine.  Many  are  fair  enough  to  look 
at,  and  yet  the  sourness  of  their  temper  renders  them  wii/f/caxaH^  ; 
but  thou  art  fair,  yea,  pleasant."  Christ  is  pleasant,  as  he  is  our's, 
in  covenant  with  us,  in  relation  tons.  Thou  art  p/('fl»an<  now, 
when  the  King  sils  at  his  table.  Christ  is  always  |)recious  to 
believers,  but  in  a  special  ni.anner;)?(C(snn<,  when  they  are  admitted 
into  communion  w''h  him,  when  they  hear  his  voice,  and  see  hi* 
face,  and  taste  his  love.     /'  •'  ""/id  to  be  here 


SOLOMON'S  SONG.  I,  II. 


The  Love  of  Cinist  to  the  Cliurch. 


Having  expressed  her  esteem  of  her  husband's  person,  she  nest, 
like  a  loving  spouse,  that  is  transported  with  joy  for  having  dis- 
(losed  of  h?-rse!f  so  well,  nj)pla!u!s  the  acconiniodattons  he  had  for 
her  entertainment;  his  bed,  his  house,  his  rafters,  or  galleries, 
(o.\G.)  wliich  may  filly  be  applied  to  those  holy  ordinances  in 
rfhich  believers  have  feilowship  with  Jesus  Christ,  receive  the 
tokens  of  his  love,  and  return  their  pious  and  devout  affections  to 
him,  increase  their  acquaintance  with  him,  and  improve  their  ad- 
vanfiises  bv  him.  Novk,  1.  These  she  calls  r.itrs,  Christ  and  be- 
lievers havmg  a  joint-interest  in  them.  As  husband  and  wife  are 
heirs  together,  (1  Pet.  3. 7.)  so  believers  are  jo(n/-/se(r«!i')V/4  Christ, 
Rom. 8. 17.  They  are  his  institutions,  and  their  privileges;  in 
them  Christ  and  believers  meet.  She  does  not  call  them  mine, 
for  a  believer  will  own  nothina  as  his,  but  what  Christ  shall  have 
an  interest  in;  nor  </(ine,  for  Christ  has  said,  yl// //la/  I  have  is 
thine,  Luke,  1-5.3).  All  is  oiir's,  if  we  are  Christ's.  They  that 
can  by  faith  lav  claim  to  Christ  may  lay  claim  to  all  that  is  his. 
2.  These  are  the  best  of  the  kind.  Does  the  colour  of  the  bed,  and 
the  furniture  betongrno;  to  it,  help  to  set  it  off?  Our  bed  is  green,  a 
colour  which,  in  a  pastoral,  is  preferred  before  any  other,  because 
it  is  the  colour  of  the  fields  and  groves,  where  the  shepherd's  business 
and  delight  are.  It  is  a  refreshing  colour,  good  for  the  eyes,  and 
it  denotes  fruitfulness.  /  am  like  a  green  olive  tree,  Ps..52.8. 
We  are  married  to  Christ,  that  we  should  bring  forth  unto  God, 
Rom.  7.  4.  The  beams  of  our  house  are  eedar ;  (c.  17.)  which,  proba- 
bly, refers  to  the  temple  Sidoinon  had  lately  hnilt  for  communion 
between  flod  and  Israel,  which  was  of  eedar,  a  strong  sort  of  wood, 
sweet,  durable,  and  which  will  never  rot,  typifying  the  firmness  and 
continuance  of  the  church,  the  gosple-temple ;  the  galleries  for 
walking  are  of  fir,  or  cypress,  some  surt  of  wood  that  was  pleasing 
both  to  the  sight  and  to  the  smell,  intimating  the  delight  which  the 
saints  take  in  walking  with  Christ,  and  conversing  with  him. 
Everv  tiling  in  the  covenant  of  grace,  (on  which  foot  all  theirtreaties 
are  carried  on,)  is  very  firm,  very  fine,  and  very  fragrant, 

CHAP.  n. 

In  thin  chapter,  I.  Christ  speaks  both  concerning  himself,  and  eoneerning  his 
'hurch,  r.  1,2.  //.  Ttie  ehurvh  speaks,  1.  Reinemhering  the  pleasure  and 
satisfaction  she  had  in  commnnion  irith  Christ,  r.  3,4.  2.  Entertaining  her- 
self rrith  the  present  tokens  of  his  fnroiir,  and  taking  care  that  nothing  happen 
l3  intercept  Ihem,  r.5..7.  3.  Triumphing  in  his  approaches  toward  her, 
V.  8,0.  4.  Repeating  the  gracious  calls  he  had  gieen  her  to  go  along  ivith 
him  atcalking,  inriied  by  the  pleasures  of  the  returning  spring,  (u.lO.  .13.) 
but  of  her  obscuriltj,  (vAi.)  and  the  charge  he  had  gircn  to  the  scrrants  to 
destroy  that'nhich  trould  be  hurtful  to  his  vineyard,  I'.lo.  5.  Rejoicing  in 
her  interest  in  h>m,rA6.  6.  Longing  for  his  arrical,  r.17.  They  irltose 
hearts  are  filled  tfith  love  to  Christ,  ami  hope  of  hcai-en,  know  best  what  these 
things  mean. 

J.  T"  A3I  tliefose  of  Sharon,  and  the  hly  of  the 
A      vnlh'es.     2.  As  the  lily  among  thorns,  so  is 
my  love  among  the  daughters. 

See  here,  1.  What  Christ  is  pleased  to  compare  himself  to;  and 
he  condescends  \erv  much  in  the  comjtarison;  he  that  is  the  Son 
of  the  Highest,  the  bright  and  morning  .Star,  calls  and  owns  him- 
self the  Rose  of  Sharon,  and  the  Litg  of  the  vallies,  to  express  his 
presence  with  his  people  in  this  world,  the  easiness  of  their  access 
to  him,  and  the  hcauty  and  sweetness  which  they  find  in  him  ;  and 
to  teach  them  to  adorn  themselves  with  him,  as  shepherds  and 
shepherdesses,  when  they  appeared  gay,  were  decked  with  roses 
and  lilies,  garlands  andcliaplets  of  flowers.  The  rose,  for  beauty 
and  fraarancy,  is  the  chief  of  flowers,  and  our  Saviour  prefers  the 
clothiniT  of  the  lily  before  that  of  Solomon  in  all  hisglorg.  Christ 
is  the  Rose  of  Sharon,  where,  prol)al>ly,  the  best  roses  gri  w,  and  in 
most  plenty;  the  Rose  of  the  field,  so  some;  denoting  that  the 
gospel  salvation  is  a  coumion  salvation ;  it  lies  open  to  all;  who- 
ever will  may  come,  and  gather  the  rose-buds  of  privileges  and 
comforts  that  grow  in  the  covenant  of  grace;  he  is  not  a  Rose 
•nckediipin  a  garden,  hut  all  may  come  and  receive  benefit  bv  him, 
ind  comfort  in   h'—       Me   is  a  Lihj  for  whiteness,  &  Lily  of  the 


vallies  for  sweetness,  for  those  which  we  call  so  are  a  strong  per- 
fume. He  is  a  Lily  of  the  vallies,  or  low  places,  in  his  humiliation, 
exposed  to  injury;  hund)le  souls  see  most  beautv  in  him;  whatever 
he  is  to  others,  to  them  that  are  in  the  vallies  he  is  a  Lily.  He  is 
the  Rose,  the  Lily:  there  is  none  besides;  whatever  excellency  is 
in  Christ,  it  is  in  him  singularly,  and  in  the  highest  degree. 

2.  What  he  is  pleased  to  compare  his  church  to;  (».2.)  (1.) 
She  is  as  a  lily;  he  himself  is  the  Lily,  (u.l.)  she  is  as  the  lily; 
the  beauty  of  believersconsists  in  their  conformity  and  resemblance 
to  Jesus  Christ;  they  are  his  love,  and  so  they  are  as  lilies,  for 
those  are  made  like  Christ  in  whose  hearts  his  love  is  shed  abroad. 
(2.)  As  a  lily  among  thorns;  os  a /(7i/ conipared  with  thorns;  the 
church  of  Christ  as  far  excels  all  other  societies,  as  a  bed  of  roses 
excels  a  bush  of  thorns;  as  a  lily  compassed  with  ilioras.  The 
wicked,  the  daughters  of  this  world,  such  as  have  no  love  to  Christ, 
are  as  thorns,  worthless  and  useless,  good  for  nothing  but  to  stop 
a  gap;  nay,  thev  are  noxious  and  hurtful,  thev  came  in  with  sin, 
and  are  a  fruit  of  the  curse ;  they  choke  good  seed,  and  hinder  good 
fruit,  and  their  end  is  to  be,  burned.  God's  people  are  as  lilies 
among  them,  scratched  and  torn,  shaded  and  obscured,  by  them; 
thev  are  dear  to  Christ,  and  yet  exposed  to  hardships  and  troubles 
in  the  world;  tliey  must  expect  it,  for  they  are  planted  o/wowp 
thorjis,  (Ezek.2.8.)  but  they  are  nevertheless  dear  to  him,  hedoes 
not  overlook  or  undervalue  any  of  his  lilies  for  their  being  among 
thorns.  When  they  are  among  thorns,  they  must  still  be  as  lilies, 
must  maintain  their  inuocency  and  purity,  and,  though  they  are 
among  thorns,  must  not  be  turned  into  thorns,  must  not  render 
railing  for  railing,  and  if  they  thus  preserve  their  character, 
thev  shall  be  still  owned  as  conformable  to  Christ.  Grace  in  the 
sold  is  a  lily  among  thorns,  corruptions  are  thorns  in  the  flesh, 
(2Cor.  12. 7.)  are  as  Canaanites  to  God's  Israel  ;  (Josh.  23. 13.) 
hut  the  lily  Ihai  is  now  among  thorns,  shall  shortly  be  transplanted 
out  of  this  wilderness  into  that  paradise  where  there  is  no  pricking 
brier  OT  grieving  thorn,  Ezek.  28.24. 

3.  As  the  apple-tree  among  the  trees  of  the  wood, 
so  is  my  beloved  atnong  the  sons.  I  sat  down 
under  his  shadow  with  great  delight,  atid  his  fruit 
7cas  sweet  to  my  taste.  4.  He  brought  me  to  the 
baiiqueting-house,  and  his  banner  over  me  was  love. 
5.  Stay  me  with  flagon.s,  comfort  me  with  apples: 
for  I  am  sick  of  love.  6.  His  left  hand  is  under  my 
head,  and  his  right  hand  doth  embrace  me.  7.  1 
charge  you,  O  ye  daughters  ofJernsalem,  by  the 
roes  and  by  the  hinds  of  the  fiekl,  that  ye  stir  not 
up,  nor  awake  my  love,  till  he  pfease. 

Here, 

I.  The  spou9(^  commends  her  beloved,  &nd  prefers  bim  before 
all  others;  As  the  apple-tree  among  the  trcks  of  the  leood,  which 
perhaps  does  not  grow  so  high,  nor  spread  so  wide,  as  some  other 
trees,  yet  is  useful  and  serviceable  to  man,  yielding  pleasant  and 
profitable  fruit,  while  the  other  trees  are  of  little  Kse,  no,  not  the 
cedars  themselves,  till  they  are  cut  down,  so  is  my  Beloved  among 
the  sons,  so  far  does  he  excel  them  all,  all /AesoHS  of  God,  the 
angels;  that  honour  was  jiut  upon  him,  which  was  never  designed 
for  them  ;  (Heb.  1. 4.)  all  the  sons  of  men  ;  he  \s  fairer,  how  much 
more  does  he  excel  <Aan  all, //ia«  </je  choicest  of  them,  Ps.45.  2. 
Name  what  creature  you  will,  and  vou  will  find  Christ  has  the  pre- 
eminence above  them  all.  The  world  is  a  barren  tree  to  a  soul, 
Christ  is  a  fruitfid  one. 

II.  She  remembers  the  abundant  comfort  .she  has  had  in  com- 
munion with  him;  she  sat  down  by  him  with  great  delight,  as 
shepherds  sometimes  repose  themselves,  somelinies  converse  with 
one  another,  under  a  tree. 

A  double  advantage  she  found  in  sitting  down  so  near  the  Lord 
Jesus.  1.  A  refreshins  shade  ;  I  sat  down  under  his  shadow,  to 
be  sheltered  by  him  from  the  scorching  heat  of  She  sun,  to  bg 
cooled,  and  so  to  take  some  rest.    Christ  is  to  believer*  a«  the  sho' 


tov  of  a  great  tree,  nay,  of  a  great  rnchiu  a  u-cnry  land,  Isa.  3'2.  '2. 
— 25.4.  ^VIlen  a  poor  soul  is  paiclud  with  convictions  of  sin, 
»nd  the  tcrroi-s  of  tlie  law,  as  David  (Fs.32.4.)  when  f:ilig(u'(l 
•filh  Iho  troubles  of  Itiis  worhi,  as  Ehjali  wlien  lie  sat  <{<inn  wider 
the  juniper  tret;  (1  Kings,  19.  4.)  they  find  that  in  Christ,  in  liis 
name,  his  graces,  liis  comforts,  and  lii.s  undcrlaiun*;-  for  poor  .sin- 
nei-s,  which  revives  thoni,  and  keeps  tliem  from  fainting;  tiiey 
that  are  weary  andhravy  laden  in  Clirist  may  find  rest.  It  is  not 
enough  to  pass  hy  this  s/t«rf.ofr,  hut  we  must  .v// (/otr»  viider  h  ; 
here  will  I  dwell,  for  I  liave  desired  it;  and  we  slinli  find  it  not 
(ike  Jonah's  giiuni,  lliat  soon  wilhen-d,  and  left  him  in  a  licat, 
both  inward  and  ontwanl,  Imt  like  the  tree  of  life,  the  leaves 
whereof  were  not  only  for  siieller,  hut  for  the  hcalin"  of  the 
nalions.  We  must  sit  doirn  itndrr  this  shadow  with  delir/lit,  must 
put  an  enliix-  confidence  in  the  protection  of  it,  (as  .Iu<lp;es,  9.  1,j.) 
and  lake  au  entire  coinplaceiicv  in  the  refreshment  of  it.  But  that 
is  not  aii.  2.  Here  is  ))leasin?;,  noiuishins;-,  food;  this  tree  drops 
its  fruits  1(1  lho<;e  ihat  sil  dnwii  under  its  slindon;  and  ihev  are  Wel- 
come to  ihem,  and  will  find  them  sweet  iintn  their  taste,  whatever 
Ihcy  are  to  olliers;  lielievers  have  tasted  that  the  Lord  Jesus  is 
tjraeions,  (1  Pet.  2.  3.)  \\'\^  frnits  are  all  the  precious  privilef:es  of 
the  new  covenant,  purchased  by  his  blood,  and  conuiuinicateii  by 
his  Spirit ;  promises  are  sweet  to  a  believer,  vea,  and  precepts  too ; 
I  delii/ht  in  the  law  o/Gnd  after  the  inward  man.  I'anions  are 
sweet,  and  peace  of  conscience  sweet,  assurances  of  God's  love, 
joys  of  the  Hiiiy  Ghost,  the  hoi>€s  of  eternal  life,  and  the  present 
earnests  and  fore-tastes  of  it,  are  sweet,  all  sweet  to  those  that  have 
their  s|;iritiial  senses  exercised.  If  our  months  be  put  out  of  taste 
for  the  pleasures  of  sin,  divine  consolations  v/iU  be  sweet  to  our 
taste,  sweeter  than  henei/  and  the  hnney-enmh. 

in.  She  owns  herself  obliged  to  Jesns  Christ  for  all  the  benefit 
and  cniiifdrt  she  had  in  communion  with  him;  (t'.4.)  "  I  sat  down 
vndrr  (he  apj.ie-trre,  plad  to  be  there,  but  he  admitted  me,  nay, 
lie  pressed  me,  to  a  more  intimate  commuuion  with  him;  Come  in, 
(hnu  hi  ssed  rf  the  Lord,  why  slandrst  thnn  leithmitf  Ilebrought 
me  to  the  liinise  of  wine,  iho  place  where  he  entertains  his  special 
friends;  from  lower  to  higher  measures  and  degrees  of  comfort ; 
from  the  fruit  of  the  apple-lrec  to  the  more  generous  fruit  of  the 
vine.  To  liim  that  values  the  divine  jo\s  he  has,  more  shall  Ae 
ffiven.  One  of  the  rabbins,  bv  the  banqneting-kovse,  understands 
the  tahernacle  nf  the  eoiitfreyiition  ivher-c  the  interpretntica  of  the 
law  teas  ffii^en ;  surelv  then  we  niav  appiv  it  to  Christian  assem- 
blies, where  the  gos))el  is  preached,  and  gospel-ordinances  are 
administered,  particiilarlv  the  Lord's  supper,  Ihai  banquet  of  wine 
especiallv  to  the  inside  of  those  ordinances,  communion  with  God 
in  them.  Observe,  1.  How  she  was  introduced;  "He  hrovylit 
me,  wrought  in  nie  an  inclination  to  draw  nigh  to  God,  helped  me 
over  mv  discouragements,  took  me  bv  the  hand,  guided  and  led  me, 
and  gave  me  an  occraswilh  boldness  to  G(kI  as  a  Father,  Eph.  2. 18. 
We  had  never  come  into  the  banqnetiny-honse,  and  never  been 
acquainted  with  spiritual  pleasures,  if  Christ  had  not  brought  ns, 
by  opening  for  us  a  new  and  living'  wav,  and  opening;  in  us  a  new 
and  li\ing  fountain.  2.  How  she  was  entertained  ;  His  banner 
over  me  leas  love;  he  brovyht  me  in  with  a  banner  displayed  over 
my  head,  not  as  one  he  triumphed  orer,  but  as  one  he  triumphed 
in,  and  whom  he  always  caused  to  triumph  with  him,  and  in  him, 
2Cor.  2. 14.  The  gospel  is  compared  to  a  banner,  or  ensiyn, 
(Isa.11.12.)  and.  that  which  is  represented  in  this  banner,  written 
in  it  in  letters  of  gold,  letters  of  blood,  is  love,  Inve  ;  and  tiiis  is  the 
entertainment  in  the  banqneliny-hoiise.  Christ  is  the  Captain  of 
mtr  salvation,  and  he  enlists  all  his  soldiers  under  the  banner  of 
love;  in  that  they  centre,  to  that  they  must  continually  have  an 
eye,  and  be  animated  by  it;  the  love  of  Christ  must  constrain  them 
to  fight  manfully.  When  a  citv  was  taken,  the  conqueror  set  up 
his  standard  in  it ;  "  He  has  conquered  me  with  his  love,  overcome 
me  with  kindness,  and  that  is  ihe  banner  over  me."  This  she  speaks 
of  as  what  she  had  formerly  had  cNpcrience  of,  and  she  remembers 
it  with  delight.  Raten  bread  must  not  be  forgotten,  but  remem- 
bered «ilh  thankfulness  to  that  God  who  has  fed  us  with  manna  in 
llli'i  Millerncss. 


SOLOMOIS'S  SONG,   H.         The  Love  of  the  Church  to  Christ. 

ri'.  She  professes  her  strong  affection  an<l  most  passionate  love 
lo  Jesus  Christ;  (t'.5.)  I  am  sich  of  love,  overcome,  over|)owcre»l, 
by  it.  Uavid  explains  this,  when  he  says,  (Ps.  U9.  20.)  My  s<)7d 
breahs  for  the  liinyiny  that  it  has  unto  thy  jiidymeiils,  and,  (i'.18.,' 
My  si>ul  faints  Jor  thy  salcatiou;  languishing  with  care  to  inakt 
it  sure,  and  fear  of  comhig  short  of  it.  The  spouse  was  now  absem 
perhaps  from  her  Beloved,  waiting  for  his  return,  and  cannot  bea4 
the  grief  and  distance  of  delay.  Oh  how  much  belter  is  it  with 
the  soul  when  it  is  sick  of  love  to  Christ,  than  when  it  is  surfeited 
"ilh  the  love  of  this  world  !  She  cries  out  for  cordials;  "Olis/«i^ 
me  with  flayoHS,  or  ointments,  or  flowers,  any  thing  that  is  re- 
viving  ;  comfort  me  v:ith  apples,  wilh  the  fruits  i>f  that  Apple-tree, 
Christ,  (i'.  3.)  wilh  the  merit  and  mediation  of  Christ,  and  the 
sense  of  his  love  to  my  soul."  Note,  Tiiey  tint  are  sich  of  love  to 
Christ,  shall  not  want  spiritual  supports,  vvliile  they  are  yet  wailing 
for  spiritual  comforts. 

V.  She  experiences  liic  power  and  tenderness  of  divine  gracr, 
relieving  her  in  lu-r  present  faintings,  r.  (J.  Though  he  seeuieil 
to  have  withdrawn,  yet  he  was  even  then  a  verv  present  Help, 
I.  To  sustain  the  love-sick  soul,  and  to  keep  il  from  fainlinc 
away;  "  Jlis  left  hand  is  under  my  head,  to  bear  it  uj),  nay,  as  a 
pillow  to  lay  it  ensy.  "  Daviil  experienced  (iod's  hand  uphoidiiig 
him  then  when  his  soul  wos  fdlnwiny  h'ird  after  God,  (Ps.  G3.8.) 
and  Job,  in  a  state  ol  <ieserlioii,  yet  found  that  God  put  streiir/tk. 
into  him.  Job,  23. (f.  .Hi  his  saints  are  in  his  hand,  uhich  ten- 
derly holds  their  aching  heads,  2.  To  encourage  the  love-sick  soul 
to  continue  Mailing  till  he  returns;  "For,  in  the  mean  time,  hit 
right  hand  embraces  me,  and  llieieliy  gives  me  an  unquestionable 
assurance  of  his  love."  P>elievers  owe  all  llieir  strength  and  com- 
fort to  the  supporting  left  hand,  and  emliracing  right  hand,  of  the 
Lord  Jesus. 

VI.  Finding  her  Belo\'ed  thus  nigh  uiilo  her  slie  is  in  great  care 
that  her  commuiiion  wilh  him  be  not  iiileriii|)le(l  ;  (v.  7.)  I  eharqe 
yon,  O  ye  danr/hters  of  Jerusalem.  Jerusalem,  Ihe  mother  of  us 
all,  charges  all  her  daughters,  the  ciiurcli  charges  all  her  members, 
the  believing  soul  charges  all  its  powers  and  faculties,  the  spouse 
charges  herself,  and  all  about  her,  noito  stir  n/>,  or  awahe,  her 
love  vntil  he  please,  now  Ihat  he  is  asleep  in  her  arms,  as  she  was 
borne  up  in  his,  v.G.  She  gives  them  this  charge  by  the  roes  and 
the  hindsof  the  field,  by  every  thing  that  is  amiable  in  llieir  eyes, 
and  dear  to  them,  as  the  loritiy  hind,  and  the  pleasant  me;  "My 

ove  is  to  me  dearer  than  those  can  be  to  you,  aii<l  will  be  disturbed', 
ike  them,  with  a  very  little  noise."  Note,  1.  Those  that  ex))crience 
the  sweetness  of  communion  with  Christ,  and  the  sensible  mani- 
festations of  his  love,  caniiol.  tnit  desire  the  continuance  of  these 
blessed  views,  these  ble£3<?(i  •,  isits.  Peter  wmdd  make  tabernacles 
upon  the  holy  mount,  Matth.  17.4.  2.  Yet  Christ  will,  when  he 
pleases,  withdraw  those  exlraordiiiarv  communications  of  himself, 
for  he  is  a  free  .Agent,  and  Ihe  .Spirit,  ns  the  wind  blowsirhere  and 
when  it  listeth,  and  in  his  jileasure  it  becomes  us  to  acquiesce. 
BiiS.  ^-  Our  case  must  be,  that  we  do  nothing  to  provoke  him  to 
,n]inaraw,  and  to  liide  his  face;  Ihat  we  carcfiillv  watch  over  orn 
own  hearts,  and  suppress  every  thought  thai  nriv  grieve  his  good 
Spirit.     Let  those  that  have  comfort,  be  afrj.id  of  sinning  it  away., 


8.  The  voice  of  my  beloved!  behohl,  he  coiiiolli 
leaping  upon  the  iiiountains,  skiijpiiij;-  upon  liie 
hills.  9.  My  beloved  is  like  a  toe  or  a  youtiji  hart : 
behold,  he  standeth  behind  our  wail,  lie  lookelli 
forth  at  the  windows,  shewin>;  himself  lliioM;:h 
the  lattice.  JO.  My  beloved  spake,  and  .said 
unto  me,  Rise  up,  my  love,  my  fair  one,  and  come 
away.  11.  For,  lo,  the  winter  is  past,  the  rain 
is  over  mid  gone.  li'.  The  flowers  a])pear  on  the 
earth;  the  time  of  the  singing  of  birds  is  come, 
and  the  voice  of  the  turtle  is  heard  in  our  land. 
13.   The    fig-tree    putteth    forth    her    green 


figc' 


SOLOMON'S  SONG,  if.     Mutual  Love  of  Cliiist  niul  (lie  Clmrcli. 


and  the  vines  tcith  the  tender  grape  give  ^good 
well.      Arise,  my  love,  my  fair  one,  and  come 
tway. 

The  church  is  \teic.  jileasiiig  iiers^Ti  exceedingly  vith  the  thoughts 
of  her  finllier  communion  with  Christ,  after  she  is  recovered  from 
her  faintinp:  fit. 

1.  She  rejoices  in  liis  approach,  v. 8.  (1.)  She  hears  him 
speak ;  "  It  is  the  voice  of  my  Beloved,  calling'  to  me  to  tell  me  he 
is  coininir."  Like  one  of  his  own  sheep,  she  knons  his  voice 
before  she  sees  him,  and  can  easilv  disting^iiish  it  fron)  the  imce 
of  a  stranger,  (John,  10. 4, .5.)  and,  like  a  faithful  friend  of  the 
Bridegroom,  she  rejoices  greatbj  because  of  the  Bridegroom' s  voice, 
John,  3.29.  With  what  an  air  of  triumph  and  exultation  does  she 
crv  out,  "  It  is  the  voice  of  my  Beloved,  it  can  he  the  voice  of  no 
otlicr,  for  none  hesides  can  speak  to  the  lieart,  and  make  tiiat 
J)urn."  (2.)  She  sees  Jiini  come,  sees  the  tjoings  of  our  Gnd,  oirr 
King,  Ps.68.2-1.  Behold  he  comes.  This  may  very  well  be 
applied  to  the  prospect  which  the  Old-Testament  saints  had  of 
Christ's  coniins;  in  the  flesh.  Abraham  saw  his  day  at  a  distance, 
and  was  r/lad.  The  nearerthe  time  came,  the  clearer  discoveries 
were  made  of  it;  and  they  that  waited  for  the  consolation  of 
Israel  with  an  eve  of  faith,  saw  him  come,  and  triumphed  in  the 
sight.  Behold,  lie  conies;  for  they  had  heard  him  say,  (Ps.40.7.) 
Lo,  I  come;  to  which  their  faith  here  affixes  its  seal.  Behold,  he 
comes,  as  he  has  ))roiiiised.  [1.]  He  conies  cheerfully  and  with 
great  alacrity;  he  conies  leapins;  and  skipping /(/.le  a  me,  and  like 
a  yonny  hart,  (u.9.)as  one  pleased  with  his  own  undertaking,  and 
that  had  his  heart  n)ion  it,  and  his  (lelights  with  the  sons  of  men. 
When  became  to  he  baptized  with  the  )>a|itism  of  blood,  how  was 
he  straitened  till  it  iras  accomplished!  Lnke,  12. -50.  [2.]  He 
comes,  slighting  and  surmounting  all  the  difficulties  that  lay  in  his 
way  ;  he  comes  leaping  over  the  mminlains,  skipping  over  the  hills, 
so  some  read  it,  making  nothing  of  thediscourasenients  he  was  to 
break  Ihiough ;  the  curse  of  the  law,  the  death  of  the  cross,  must 
be  undergone,  all  the  powers  of  darkness  must  be  grappled  with  ; 
but,  before  the  res(dutions  of  his  love,  these  great  mountains  become 
j)lains.  Whatever  opposition  is  given  at  any  time  to  the  deliverance 
of  God's  church,  Christ  will  break  through  it,  will  get  over  it. 
[  3.]  He  comeri  speedilv,  lihe  a  me,  or  a  young  hart;  they  thought 
the  time  long,  (every  day  a  year,)  but  really  he  hastened ;  as  now, 
so  then,  surely  he  comes  quickly;  he  that  shall  come,  will  come, 
¥nd  will  not  tarry.  When  he  comes  for  the  deliverance  of  his 
people,  he  flies  upon  a  cloud,  and  never  stays  beyond  his  time,  which 
is  the  best  lime.  We  may  apply  it  to  particular  believers,  who 
find,  that,  even  when  Christ  has  withdrawn  sensible  comforts,  and 
♦eeuis  to  forsake,  yet  it  is  but  for  a  small  moment,  and  he  will  soon 
return,  with  everlastinff  loving-kindness. 

2.  She  pleases  herself  with  the  glimpses  she  has  of  him,  and  the 
fllances  she  has  of  his  favour;  He  stands  behind  our  wall,  I  know 
he  IS  there,  for  sometimes  he  looks  forth  at  the  tcindoiv,  or  looks  in 
at  it.  and  disjilavs  himself  through  the  lattice.  Such  was  the  state 
of  the  Old-Testament  church  while  it  was  in  expectation  of  the 
coniina  of  the  Messiah;  the  ceremonial  law  is  called  a  ho// o/" 
partition,  (Rph.2.  M.)  a  vail;  (2C(>r.  3.  13.)  but  Christ  stood 
behind  that  wall,  they  had  him  near  them,  they  had  him  with 
them,  Ihoiigh  lliey  could  not  see  him  clearly;  he  that  was  the 
snbstaiiLo  was  not  fur  off  from  the  shadows.  Col. 2.  17.  They 
saw  him  lookins;  Ihrough  the  windows  of  the  ceremonial  institu- 
tions, and  smiling  through  those  lattices ;  in  their  sacrifices  and 
ptirificalions  Christ  discovered  himself  to  them,  and  gave  Ihein  in- 
timations and  earnests  of  his  grace  both  to  engage  and  to  encou- 
raire  Iheir  loneings  for  his  coming.  Such  is  oiir  present  state  in 
comparison  with  what  it  will  be  at  Christ's  second  coming;  we 
now  see.  him  through  a  glass  darkly,  the  body  is  a  wall  between  us 
and  him,  through  the  windows  of  which  we  now  and  then  get  a 
sight  of  him,  but  not /ore  to  fare,  as  we  hope  to  see  him  shortly. 
In  the  sacraments  Ciirist  is  near  us,  hut  it  is  behind  the  wall  of 
external  siyns,  through  those  lattices  he  manifests  himself  to  us; 
but  we  shall  shortly  see  him  as  he  is.    Some  understand  this  of  the 


state  of  a  believer  when  he  is  under  a  cloud ;  Christ  is  out  of  sight 
and  yet  not  far  off.  See  Job,  34.  14.  and  coiii)iare  Job,  23.  d  . .  lu. 
She  calls  the  wall  that  interposed  between  her  and  her  Beloved, 
our  wall,  because  it  is  sin,  and  nothing  else,  that  separates  between 
IIS  and  God,  and  that  is  a  wall  of  our  own  erccliiiii;  (Isa.59. 1.) 
behind  that  he  .stands,  as  leailing  to  be  gracious,  and  ready  to  be 
reconciled,  upon  our  repentance.  Then  he  looks  in  at  the  window, 
observes  the  frame  of  our  hearts  and  the  working  of  our  souls;  he 
looks  forth  al  the  window,  and  shews  himself  in  giving  them  some 
comfort,  that  they  may  continue  hoping  for  his  return. 

3.  She  repeats  the  gracious  invitation  lie  had  given  her  to  come 
a  walking  with  him,  r.  10.  .13.  .She  remembers  what  her  Beloved 
said  to  her,  forit  had  made  a  very  ))leasing  and  powerful  impression 
upon  her,  and  the  tvord  that  t/uickens  us  we  shall  never  forqel. 
.She  relates  it  for  the  encouragement  of  others,  telling  Iheiii  what 
he  had  said  to  her  soul,  and  done  for  her  soul,  Ps.fifi.  ItJ. 

(1.)  He  called  iier  his  love  and  his  fair  one  ;  whatever  she  is 
to  others,  to  him  she  is  acceptable,  ami  in  his  e\es  she  is  amiable. 
Those  that  lake  Christ  for  their  Iji  loved,  he  will  own  tlvcin  as  his; 
never  was  any  loxe  lost  that  was  bestowed  upon  Christ.  Christ, 
by  expressing  his  love  to  believers,  invites  and  encourages  them  to 
follow  him. 

(2.)  He  called  her  to  rise  and  come  away,  (r.  10.)  and  again, 
(i'.13.)  the  re|ietition  de:ioles  backwardness  in  her;  (we  have 
need  to  be  often  called  to  come  away  with  Jesus  Christ,  precept  must 
be  upon  precept,  and  line  upon  line ;)  but  it  denotes  earnestness 
in  him ;  so  much  is  his  heart  set  upon  the  welfare  of  jirecious  souls, 
that  he  importunes  them  most  pressingly  to  that  which  is  for  their 
own  good. 

( 3.)  He  gave  for  a  reason  the  return  of  the  spring,  and  the 
pleasantness  of  the  weather ;  which  is  elegantly  described  in  a  great 
variety  of  expressions. 

[  1.]  The  winter  is  past,  the  dark,  cold,  and  barren,  winter: 
long  winters  and  hard  ones  pass  iway  al  last,  they  do  not  endure 
always.  And  the  spring  would  not  be  so  pleasant  as  it  is,  if  it  did 
not  succeed  the  winter,  which  is  a  foil  to  it's  beauty,  Eccl.7.  H. 
The  face  neither  of  the  heavens,  nor  the  earth,  is  alwavs  the  same, 
but  subject  to  continual  vicissitudes,  diurnal  and  annual.  The 
winter  is  past,  but  not  past  awav  forever,  it  will  come  again,  and 
we  nmst  provide  for  it  in  summer,  Prov.6.  6,8.  We  must  weep  in 
winter,  and  rejoice  in  summer,  as  though  we  wept  and  rejoiced 
not,  for  bolVi  are  passing. 

[2.]  The  rain  is  over  and  gone,  the  winter-rain,  the  cold  stormy 
rain,  it  is  over  now,  and  the  dew  is  as  the  c/cic  of  herbs.  Even 
the  rain  that  diownod  the  world  was  over  and  gone  at  last, 
(Gen.  8.1 .  .3.)  and  God  promised  to  drown  the  worlil  no  more, 
which  was  a  type  and  figure  of  the  covenant  of  grace,  Isa.  54.  9. 

[3.]  The  flowers  appear  on  the  earth  ;  all  winter  they  are  dead 
and  buried  in  their  roots,  and  there  is  no  si^n  of  them,  but  hi  the 
gpringthey  revive,  and  shew  themselves  in  a  wonilerfiil  variety  an(f 
verdure,  and,  like  the  dew  that  produces  them,  tarn/  not  for  luan, 
Mic.5.  7.  They  appear,  but  they  will  soon  disappear  again,  anj 
man  is  herein  like  the  flower  nf  Ike   field.  Job,  14.2. 

[4.]  The  time  of  the  singing  of  birds  is  come.  The  little  birds, 
which  all  the  winter  lie  hid  in  their  retirements,  and  scarcely  live, 
when  the  sjiring  returns,  forget  all  the  calamities  of  the  winter, 
and  to  the  best  of  their  capacity  chant  forth  the  praises  of  their 
Creator.  Doubtless,  he  who  understands  the  birds  that  crv  for 
want,  (Ps.  147.9.)  takes  notice  of  those  ihat  sing  for  joy,  Ps.  104. 12. 
The  singing  of  the  birds  may  shame  our  silence  in  God's  praises, 
wlioare  belter  fed,  (iNIatlh.  (5.  20.)  and  better  lausfht,  (Job,  3.5.  11.) 
anfl  are  of  ??Jo;e  value  than  many  sparroivs.  They  live  without 
inordinate  care,  (Matlh.  6.20.)  and  therefore  they  sing,  while  we 
murmur. 

[5.]  The  voice  of  the  turtle  is  heard  in  our  land,  which  is  one  of 
the  season-birds,  mentioned  Jer.  8. 7.  that  observe  the  time  of 
their  cominsr,  and  the  time  of  their  singing,  and  so  shame  ns  who 
k}iow  not  the  judgment  of  tkc  Lord,  understand  not  the  times, 
nor  do  that  which  is  beautifulin  its  seaton,  do  not  sing  in  singing 
time. 


I 


[6.]  The  fitj-hPf  pvfs  forth  fur  ipfrn  fii/s,  \>y  wliioli  ire  know 
that  sumniiT  in  nigh,  (Matlli.  "iLIli.)  v.Ikh  tlic  i;rc('n  fi<;s  uill  be 
ripe  tiits,  and  fit  for  iiso,  and  Ihe  x'iiies  nil/t  thi:  tender  grape  (jive 
a  fjnnd  smell:  llie  carlli  inodiucs  not  onlv  flowers,  (e.  12.)  I)nt 
fntils;  and  the  smell  of  llip  fruits  wliicii  arc  profit.ilile,  is  to  be 
preferred  far  before  tliat  of  llie  flowers,  vhicli  are  onlv  for  shew 
nnd  pleasure.  Serpents,  tliey  say,  are  driven  auay  by  the  smell 
of  vines;  and  who  is  the  idd  serpent,  and  who  the  true  vine,  we 
know  very  well. 

Now  this  description  of  the  retnrning  sprinsr,  as  a  reason  for 
coniinn-  away  with  Christ,  is  applicable, 

First,  To  the  introcbicinp;  of  the  cospel  in  tlie  room  of  the  Old- 
Testament  (fispcnsation,  dnrinj;  which  it  had  been  winter-time 
with  the  church.  Christ's  gospel  warms  that  which  was  cold, 
makes  that  fruitful  which  was  before  dead  and  barren  ;  when  il 
comes  to  any  phice,  it  puts  a  beaulv  and  glory  upon  that  place, 
(2  Cor.  3.7,  8.)  and  gives  ministers  occasion  for  joy.  Spring-time 
is  pleasant  time,  and  so  is  gospel  lime.  A.spice  venfino  Ueteiiliir 
vt  omnia  sieclo— Behold  nhnl  joy  the  dautiino  ar/e  inspires!  said 
Virgil,  from  the  Sibvis,  perhaps  with  more  refeirnce  to  the  setting 
up  of  the  Messiah's  kingdom  at  that  time  than  Ire  himself  tlionght 
©f.  See  Ps.  1)6.  Jl .  Arise  then,  and  improve  this  spring-time; 
come  men;/ from  the  world  and  the  flesh,  come  \uio  J'ellows/iip 
Kith  Christ.  I  Cor.  1.9. 

Secondly,  To  the  delivering  of  the  church  from  the  ])ower  of 
persecuting  eneniies,  and  the  lestoriiig  of  liberty  and  peace  to  it, 
after  a  severe  winter  of  suffering  and  restraint.  \Vhen  the  stortns 
of  trouble  are  over  and  gone,  when  the  t-'oice  "/  the  turtle,  the 
joyful  sound  of  the  gospel  of  Christ,  is  agafn  heard,  and  ordi- 
nances are  enjoyed  with  freedom,  then  arise,  and  come  away  to 
improve  the  happy  juncture.  Walk  in  the  light  of  the  Lord,  sing 
in  the  ways  of  the  Lord:  when  the  churches  had  rest,  tlien  were 
tJiey  edified.  Acts,  9.  31. 

Thirilly,  To  the  conversion  of  sinners  from  a  state  of  nalnre  to 
a  stale  of  grace ;  that  blessed  change  is  like  the  return  of  the  spring, 
a  universal  change,  and  a  very  comfortable  one;  it  is  a  new  crea- 
tion, it  is  being  born  again.  The  soul  that  was  hard,  and  cold,  and 
frozen,  and  unprofitable,  like  the  earth  in  winter,  becomes  fruitful, 
like  the  earth  in  spring;  and,  by  degrees,  like  if,  brings  its  fruits 
to  perfection.  This  blessed  change  is  owing  purely  to  the  ap|)roaches 
and  influences  of  the  Sun  of  Righteousness,  who  calls  to  us  from 
heaven  to  arise,  mtd  come  axeay ;  come,  gather  in  summer. 

Fniirlhhi,  To  the  consolations  of  the  saints  after  a  state  of 
inward  dejection  and  despondency.  A  child  of  Ciod,  under  doubts 
and  fears,  is  like  the  earth  in  winter,  its  nights  long,  its  days  dark, 
pood  affections  chilled,  nothing  done,  nolhinsr  got,  the  hand  sealed 
up.  But  comfort  will  return,  the  birds  shall  sing  again,  and  the 
Kowers  appear;  arise,  therefore,  pof^r  droo))ing  soul,  anfl  come 
away  with  thy  beloved.  Arise,  and  shake  thyself  from  the  dust, 
Isa.  52.2.  Arise,  shine,  for  thy  lirjht  is  come,  (Isa.GO.  1.)  walh 
in  that  light,  Isa. 2.  5. 

Fifthly,  To  the  resurrection  of  the  body  at  the  last  day,  and  the 
glorv  to  be  revealed.  The  bones  that  lay  in  the  grave,  as  the  roots 
of  plants  in  the  ground  during  the  winter,  shall  then  f/onrish  as 
an  herb,  Isa.  CO.  14. — '2G.  19.  That  will  bean  eternal  farewell  to 
winter,  and  a  joyful  entrance  upon  an  everlasting  spring. 

14.  O  my  dove,  t/tat  ait  intlie  clefts  of  tlie  rock, 
in  tlie  secret  places  of  the  stairs,  let  me  see  tliy 
countenance,  let  me  hear  thy  voice;  for  sweet  25 
tliy  voice,  and  thy  coiintenatice  is  comely.  15.  Take 
lis  the  foxes,  the  little  fo.\es,  that  spoil  the  vines  : 
for  our  vines  have  tender  grapes.  16.  My  he- 
loved  is  mine,  and  lam  his:  He  feedeth  among 
the  lilies.  17.  Until  the  day  break,  and  the  shadows 
flee  away :  turn,  my  beloved,  and  be  thou  like 
!*  roe,  or  a  young  hart,  upon  the  mountains  of 
Bether. 


SOLO.MON'S  SO.NG.  II.     Mutual  Love oiChnsi and  the  Church 

Mere  is,  l.Tlie  encouraging  invitation  which  Christ  gives  to  the 


cliurch,  and  every  believing  soid,  to  come  into  couimuui(m  witli 
him,  V.  14.  (  1.)  His  love  is  now  his  dove;  David  had  called  the 
cliurch  (jod's  lurtle-uove,  (Ps.  74. 19.)  aiui  so  she  is  here  called  ; 
il  dove  for  beauty,  \u-v  wings  covered  with  silver,  (Ps.  (iii.  13.)  for 
innoceuct!  and  inoffensiveness;  a  gracious  spirit  is  a  dove-like 
spirit,  harmless,  loviui:'  quietness  and  cleanliness,  and  faithful  to 
Christ,  as  the  turtle  to  her  mate.  The  Siiiril  desceuded  like  a  doce 
on  Christ,  and  so  he  does  on  all  Christians,  making  them  of  a  meek 
and  (juict  spirit.  She  is  CInist's  dure,  for  he  owns  her,  and  delights 
in  her;  she  can  find  no  rest  but  in  him  and  liis  ark,  ami  therefore 
to  him,  as  her  Noah,  she  rclurus.  (2.)  This  dove  is  in  the  clefts  of 
\  the  rock,  and  in  tke  secret  j)luces  of  the  stairs.  This  speaks,  either, 
I  1.]  Her  praise;  Christ  is  the  Rock,  to  whom  she  flies  for  shelter, 
and  in  whom  ulmie  she  can  think  herself  safe,  and  fin<l  herself 
easy,  as  a  dove  in  the  hole  of  a  rock,  when  struck  at  by  the  birds 
of  prey,  Jcr.48.21!.  Moses  was  hid  in  aclelt  of  the  rock,  that  he 
might  behold  sonielliiug  of  Go<rs  glory,  which  otherwise  he  could 
not  have  borne  the  brightness  of.  She  rctivea  into  the  secret  places 
of  the  .stairs,  where  she  may  he  alone,  undisturbed,  and  may  the 
better  commune  with  her  own  heart.  Good  Christians  will  fin<l 
lime  to  be  private.  Christ  often  withdrew  to  a  mountain  himself 
alone,  to  pray.  [2.]  Her  blame;  slie  crept  into  the  clefts  <f  the 
roch,  and  iUe  secret  jdaces,  for  fear  and  shame;  any  where  to  hide 
her  head,  being  heartless  and  discouraged,  and  shunning  even  the 
3if;lit  of  her  Beloved,  being  concious  to  herself  of  hei  own  unfitness 
and  unvvorlhiness  to  come  into  his  presence,  and  s|)eak  to  him, 
she  drew  back,  and  was  like  a  silly  dove  without  heart,  Hos.  7. 11. 
(3.)  Christ  graciously  calls  her  out  of  her  retirements;  Come,  let 
me  sec  thy  covntenance,  let  we  hear  thy  voice;  she  was  muurninff 
like  a  dove,  (Isa.  3lt.  14.)  bemoaning  herself  like  the  </oi'CS  o/"  /Ae 
vahies,  vvliere  they  are  near  the  clefts  of  the  impending  rocks, 
mourniny  for  her  iniquities,  (Ezek.  7.  16.)  and  refusing  to  be  com- 
forted. i5ut  Christ  calls  her  to  lift  vp  her  face  without  spot,  being 
purged  from  an  evil  conscience,  (Job,  11.  15. — 22.26.)  to  come 
boldly  to  the  throne  of  grace,  having  a  great  High  Priest  there, 
(Heb.  4.  16.)  to  tell  what  her  petition  is,  and  what  her  request; 
Let  me  hear  thy  voice,  hear  what  thou  hast  to  say;  what  xvonldye 
that  I  should  do  unto  you?  Speak  freely,  speak  u)),  and  fear  not  a 
slight  or  repulse.  (  4.)  For  her  encouragement,  he  tells  her  the 
good  thoughts  he  had  of  her,  whatever  she  thought  of  herself; 
Sweet  is  thy  voice;  thy  pra\ing  voice,  though  thou  canst  but 
chatter  like  a  crani'  tra  swalloic,  (Isa.  315.  14.)  it  is  music  in  God's 
ears;  he  has  assured  us,  that  the  prayer  of  the  upright  is  his 
delight;  he  smelled  a  sweet  savour  from  Noah's  sacrifice,  and  the 
spiritual  sacrifices  are  no  less  acceptable,  1  Pet.  2. 5.  This  does  not 
so  much  commend  our  services,  as  God's  gracious  condescension 
in  making  the  best  of  them,  and  the  efficacy  of  the  viuch  incense 
which  is  offered  with  the  prayers  of  saints.  Rev.  8. 3.  "That 
countenance  of  thine,  w  hicli  thou  art  ashamed  of,  is  comely,  though 
now  mournful,  much  more  will  it  be  so  when  it  becomes  cheer- 
fid."  Then  the  voice  of  prayer  is  sweet  and  acceptable  to  God, 
when  the  countenance,  the  conversation  in  which  we  shew 
ourselves  before  men,  is  holy,  and  so  comely  arid  agreeable 
to  our  profession ;  those  that  are  sanctified  have  the  best  come- 
liness. 

2.  The  charge  which  Christ  gives  to  his  servants,  to  oppose  and 
suppress  that  which  is  a  terror  to  his  church,  and  drives  her,  like 
a  |)oor  frightened  dove  into  the  clefts  of  the  rock,  and  which  is  an 
obstruction  and  prejudice  to  the  interests  of  his  kingdom  in  this 
world,  and  in  the  heart;  (i).  15.)  Take  vs  the  foxes,  (take  them  for 
us,  for  it  is  good  service  both  to  Christ  and  the  church,)  the  tittle 
foxes,  that  creep  in  insensibly;  for,  though  they  are  little,  they  do 
great  mischief,  they  spoil  the  vines,  which  thev  must  by  no  means 
be  suffered  to  do  at  any  time,  especially  now  when  oui  vines  have 
tender  grapes  that  miisl  be  preserved,  or  the  vintage  will  fail. 
Believers  are  as  vines,  weak,  but  useful,  plants;  their  fruits  are  as 
tender  grapes  at  first,  which  must  have  time  to  come  to  maturity. 
This  charge,  to  /nA-e  the  foxes,  is,  (1.)  A  charge  to  particular  be- 
lievers to  inortify  their  own  corruptions,  their  sinful  appetites  and 
passions,  which  arc  os/oares,  little  foxes,  that  destroj  their  grace* 


SOLOMON'S  SOING,  II,  HI.     The  Love  of  the  Churcli  to  ChiLsl. 


an<l  comforts,  quash  good  motions,  crush  good  beginnings,  and  pre- 
vciil  tlieir  coming  to  perfection.  Seize  the  little  fo.ips,  the  first 
risings  of  sin^  the  liltle  ones  of  Babvion,  (Ps.  137.9.)  those  sins 
that  seem  little,  for  they  often  p.rovc  very  dangerous.  Whatever 
we  find  a  hinderauce  to  lis  in  that  \vhich  is  good,  we  must  put 
nwav.  (2.)  A  charge  to  all  in  th<>ir  places  to  oppose  and  prevent 
the  spreading  of  all  such  oijinions  and  practices  as  tend  to  corrupt 
.lien's  judgments,  debauch  their  consciences,  perplex  their  minds, 
and  discourage  their  inclinations  to  virtue  and  piety;  persecutors 
are  foxes,  (Luke,  13. 32.)  false  prophets  ire  foxes,  Ezek.13. 4. 
Those  that  sow  the  tares  of  heresy  or  schism  ,  and,  like  Diotrephcs, 
trouble  the  peace  of  the  church,  and  obstruct  the  p.rogress  of  the 
gospel,  they  are  the  foxes,  the  lit /'e  foxes,  which  must  not  be  knocked 
on  the  head,  (Christ  eniiie  :;o/  to  destroy  men's  Hues,)  but  taken, 
that  they  niav  be  tamed,  or  cl^c  rcslrained  from  doing  misciiief. 

3.  The  believing  profes.sion  which  the  church  makes  of  her  re- 
lation to  Christ,  and  the  satisfaction  she  takes  in  her  interest  in 
him,  and  communion  with  him,  v.  IG.  He  had  called  her  to  rise, 
and  come  away  with  him,  to  let  him  see  her  face,  and  hear  her 
voice;  now  this  is  her  answer  to  that  call,  in  which,  though  at 
present  in  the  dark,  and  at  a  distance,  (l.)She  comforts  herself 
with  the  thoughts  of  the  mutual  interest  and  relation  that  were 
between  her  and  her  beloved;  My  beloved  to  me,  nnii  I  to  him, 
so  the  original  reads  it  very  enipiiatically ;  the  conciseness  of  the 
language  speaks  the  largeness  of  her  affection;  "What  he  is  to 
me,  and  I  to  him,  mav  belter  be  conceived  than  expressed."  Note, 
l.It  is  tlie  unspeakable  privilege  of  all  true  believers,  that  Christ 
is  their's;  3Ti/  beloved  is  mine;  this  denotes  not  only  propriety, 
("I  have  a  title  to  him,")  but  possession  and  tenure,  "I  receive 
from  his  fulness;"  believers  are  partakers  of  Christ,  they  have  not 
only  an  interest  in  him,  but  the  enjovment  of  him,  are  taken  not 
oiilv  into  covenant,  but  into  communion,  with  him.  All  the  benefits 
of  his  glorious  undertakins^,  as  Mediator,  are  made  over  to  them. 
He  is  that  to  them,  which  tlie  world  neither  is,  nor  can  be,  all 
that  which  they  need  and  desire,  and  which  will  make  a  complete 
happiness  for  them.  All  he  is,  is  their's,  and  all  he  has,  all  he 
has  done,  and  all  he  is  doing;  all  he  has  promised  in  the  gospel, 
all  he  has  prepared  in  heaven,  all  is  vonr's.  2.  It  is  the  undoubted 
character  of  all  true  believers,  that  tliev  are  Christ's,  and  then, 
and  then  only,  he  is  tlieir's:  thev  have  given  their  own  selves  to 
him,  C2Cor.  8.  .5.)  they  receive  his  doctrine  and  obey  his  law,  they 
bear  his  image,  and  espouse  his  interest;  they  belong  to  Christ. 
If  we  be  his,  his  wholly,  his  only,  his  for  ever,  we  may  take  the 
comfort  of  his  being  our's.  (2.) She  comforts  herself  with  the 
thoughts  of  the  communications  of  his  grace  to  his  people;  He 
feeds  amony  the  lilies.  When  she  wants  the  tokens  of  his  favour 
toiler  in  particular,  she  rejoices  in  the  assurance  of  his))resence 
with  all  believers  in  general,  who  are  as  lilies  in  his  eve;  he  feeds 
among  them,  he  takes  as  much  pleasure  in  them,  and  their  assem- 
blies, as  a  man  does  in  his  table  or  in  his  garden,  for  he  iralks  in 
the  7)iidst  of  the  yolden  candlesliehs,  he  delights  to  converse  with 
them,  and  to  do  them  good. 

4.  The  church's  hope  and  expectation  of  Christ's  coming,  and 
her  (jrayer  grounded  thereupon. 

n .)  She  doubts  not  but  that  the  day  will  break,  and  the  shadoifs 
\\\\\  flee  atrny.  The  gospel-day  will  dawn,  and  the  shadows  of  tlie 
ceremonial  law  will  flee  away;  this  was  the  comfort  of  the  Old- 
Testament  church,  that  after  the  Ions  ni'ilit  of  that  dark  dispen- 
sation, the  dny-sprinq  from  on  hiyh  would  at  length  visit  them,  to 
give  light  to  Ihi-m  that  sit  in  darkness;  when  the  sun  rises,  tlie 
shades  of  the  night  vanish,  so  do  the  shadows  of  the  day  when  the 
subsrance  comes.  Tlie  day  of  comfort  will  come  after'a  night  of 
desertion.  Or  it  may  refer  to  the  second  coming  of  Christ,  and  the 
eternal  happiness  of  the  saints;  the  shadows  of  our  present  state 
will  flee  away,  our  durkness  and  doubts,  our  griefs  and  all  our 
grievances,  and  a  glorious  day  shall  dawn,  a  morning-  when  the 
Jiprir/ht  shall  have  dominion,  a  day  that  sliall  have  no  nin-ht  after  it. 

(2.)  She  begs  the  ))resence  of  lier  belovei),  in  |!,e  mean  time,  to 
support  and  comfort  her;  "  Turn,  my  beloved,  turn  to  me,  come 
.-iiid  visit  me,  come  and  relieve  me,  be  with  me  always  to  the  end 
of  the  age.     In  the  day  of  my  extremity,  make  haste  to  help  me. 


make  no  long  tarrying.  Come  over  even  the  mountains  of  division, 
interposing  time  and  days,  with  some  gracious  anticipations  of 
that  light  and  love." 

(3.)  She  begs  that  he  would  not  only  turn  to  her  for  the  present, 
but  hasten  his  coming  to  fetch  her  to  himself;  "Even  so,  come. 
Lord  Jcsns,  come  quickly.  Though  there  be  mountains  in  the 
way,  thou  canst,  like  a  roe,  or  a  young  hart,  step  over  them  with 
ease,  O/i  shcic  thyself  to  me,  or  take  me  tip  to  thee." 

CHAP.  HI. 

In  this  chapter,  1.  The  church  !;ires  nn  account  of  a  sore  trinl  ichereicilh  she  laat 
exercised  through  the  irithdrauhig  nf  her  helored  from  lier,  the  jiains  she  uua 
at  before  she  recocercd  the  conifortuhle  sense  ef  his  favour  ai^uin,  and  the  rcso. 
lution  she  tonk,  when  she  did  recnrer  it,  not  to  loss  if  aaain,  as  she  had  done 
throush  lieron-n  carelerisncs.',  r.  I .  ..">.  //.  The  dmightirs  of  Jerusalem  admire 
the  excellencws  of  the  church,  r.(i.  ///.  The  church  admires  Jesus  Christ 
under  the  person  of  Solomon,  his  bed,  and  the  life-guards  about  it,  (n.  7,8.) 
tiis  chariot,  v.  9, 10.  She  calh  upon  the  daughters  of  Zion,  who  were  admiring 
her,  to  admire  him  rather,  especiatlij  as  he  ■jppeared  an  Ids  coronation  day,  and 
the  daij  of  his  nuptials,  r.  1 1. 

1.  13 Y  nio-ht  on  my  bed  I  .sought  him  whom  my 
jt3  goiil  loveth:  I  sought  'him,  hut  I  found  him 
not.  2.  I  will  rise  now,  and  go  ahotit  the  city  in 
the  streets,  and  in  the  bioad  ways  I  will  seek  hitn 
whom  my  soul  loveth :  1  sought  him,  but  I  found 
him  not.  .3.  The  watchmen  tiiat  go  about  the  city 
found  me:  to  tu/iom  I stiid.  Saw  ye  him  whom  my 
soul  loveth  ?  A.  It  teas  ])nt  a  liltle  that  I  passed 
from  them,  but  I  found  him  whom  my  soul  lovelh: 
I  held  him,  and  would  not  let  him  go,  until  1  had 
brought  him  into  my  mother's  house,  and  into  llie 
chamber  of  her  that  conceived  me.  5.  I  charge 
you,  O  ye  daugliters  of  Jerusalein,  by  the  roes,  and 
by  the  hinds  of  the  field,  that  ye  stir  not  np,  nor 
awake  my  love,  till  he  please. 

God  was  not  wont  to  say  to  the  seed  of  Jacob,  Seek  ye  me,  in 
vain;  ancl  yet  here  we  have  the  spouse  for  a  great  while  seeking 
her  belo\ed  in  vain,  hut  finding  him  at  last,  to  her  unspeakable 
satisfaction.  It  was  hard  to  the  Old-Testament  church  to  find 
Christ  in  the  ceremonial  law,  and  the  types  and  figures  uliicli  then 
were  nf  good  things  to  come;  long  was  the  consolation  of  Israel 
looked  for  before  it  came;  the  watchman  of  that  church  "ave 
little  assistance  to  those  who  inquired  after  him  ;  but  at  hii^th 
vSimeon  hafl  him  in  his  arms,  whom  his  soul  loved.  It  is  applical.'e 
to  the  case  of  particular  believers,  who  often  walk  in  darkiuss  a 
great  while,  but  at  even  time  it  shall  be  light,  and  they  thai  seek 
Christ  to  the  end  shall  find  him  at  length.    Observe, 

1.  How  the  spouse  sought  him  in  vain  upon  her  bed,  (v.^.) 
when  she  was  up  and  lookinij  about  lier,  grace  in  act  and  exercise, 
though  her  beloved  was  withdrawn,  yet  she  could  not  see  liitu  at  a 
distance,  (c//.2.  8.)  but  now  it  was  otherwise.  She  still  conliuued 
her  affection  to  him,  still  it  was  he  lehoni  her  soul  loved,  tliat  biind 
of  the  covenant  slill  continued  firm;  "  Though  he  slay  me,  /trill 
trust  in  him;  though  he  leave  me,  I  will  love  him.  When  I  have 
him  not  in  my  arms,  I  have  him  in  my  heart. '  But  she  wantrd 
the  communion  she  used  to  have  willi  him;  as  David,  when  lie 
thirsted  for  God,  for  the  living  Cod.  She  sought  him,  but,  (  I.)  it 
was  by  night  on  her  bed,  it  was  late  and  lazy  seeking.  Her  nuiler- 
standing  was  clouded,  it  was  by  nisht,  in  the  dark;  her  afftclions 
were  chilled,  it  was  on  her  bed  half  asleep.  The  wise  viriiijis 
slumbered  in  the  absence  of  the  Bridegroom.  It  was  a  dark  lime 
with  the  believer ;  she  saw  not  her  sis;ns,  and  yet  she  sought 
them.  They  whose  souls  love  Jesus  Christ  will  continue  to  seek 
him,  even  in  silence  and  solitiule:  their  reins  instruct  them  to  do 
so,  even  in  the  night  season.  (  2.)  She  failed  in  her  endeavour. 
Sometimes  hc\s  fomid  of  them  that  .seek  him  not,  (Isa.  05.1.)  but 
here  he  i^  not  found  of  one  that  sought  him ;  either  for  the  punisii. 


SOLOMON'S  SONG,  III.       Tlie  Love  of  the  Church  lo  Cinist. 


meat  of  her  corriipSions,  licr  slollifuliiess  and  security,  (we  miss  of 
conifoit,  beraiise  \vc  do  imt  seek  it  ariglil,)  or  for  the  exercise  of 
graces,  lier  faith  and  patience,  to  try  whether  she  will  continue 
seeking;  the  woman  of  Canaan  son^lit  Christ,  and  fonn<l  hiui  not 
nt  first,  Ihtit  she  m\s;\\t  find  him,  at  length,  so  nuicli  the  more  to 
her  liononr  and  comfort. 

2.  How  she   sonnht   him    in  vain  ahroad,  r.  2.      Slie  had  made 
trial  of  secret  worship,  and  had  gone  throngh   the  duties  of  the 
closet,  had  remendjcied  him  on  her  l>ed,  and   meditated  on  him  in 
ihe7iir/hl-iiatrhcs,  (Ps.6;J.  6.)  but  she  did  not  meet  with  comfort; 
My  sore  ran  in   the  niijht,  anfl  then  I  rcmemherud  Gnil,  and  was 
troubled:  (Ps.77.2,3.")  and  yet  she  is  not  driven  off  bv  the  dis- 
appointment from  the  use  of  further  means;   she  resolves,  "  I  nill 
file  now,  I  will  not  lie  heiv  if  I  cannot  find  my  Beloved   here,  nor 
be  content  if  he  be  withdrawn,    f  irill  rise  now  without  (bday,  anri 
seek  him  immediately,  lest  he  withilraw  further  from  me."     Those 
tliat  woulil  seek  Christ  so  as  to  find  him,  must  lose  no  time.   I  iri// 
rise  out  of  a  warm  bed,  and  go  out,  in  a  cold  dark  night,  in  (piest 
of  my  Beloved.      Those   that  seek  Christ  must  not  startle  at  diffi- 
culties.    I  will  rise.and  f/n  nhnnt  the  villi,   the   holv  city,   in  the 
streets,  and  the  broad-ways;   for  she  knew  he  was  not  t(^  be  found 
in    any   blind    by-ways;   we   must  seek  in  the  citv,   in   .lerusalem, 
»vhich  was  a  type  of  the  srospel-church.   The  likeliest  place  to  find 
Christ  is  in  the  temjile,  (Luke, '2.  4(5.)  in  the  streets  of  the  gospel- 
church,  in   holy  ordinances,  where  the  children  of  Zion   pass  and 
repass  at  all  hours.   She  had  a  good  purpose,  when  she  said,  Iicill 
arise  noir,  but  the  good  performance  was  all  in  all  ;   she  arose,  and 
soiioht  him.     Those  that   are  in   jiursiiit  of  Christ,  the  knowledge 
of  him,  and   conimnnion   with    him,   nuist   turn  every  stone,    seek 
everywhere;   and  \e\  she  found  liini  not ;   she  was  still  unsatisfied, 
uneasy,  as  Job,  when  he  looked  on  all  sides,  but  coidd  not  perceive 
any  tokens  of  the  divine  favour,  (Job,  24.0, !».)   and  the  Psalmist 
often,  when    he  complained    tiiat   God   hid    his   face  from  him, 
Ps.88.14.     We  may  be  in  the  way  of  our  dutv,  and  vet  niav  miss 
of  comfort,  for  the  u-indhloweth  wliere  it  listelh.   How  heavy  is  the 
accent  on  this  repented  complaint,  I  song  lit  him,  hut  I  found  him 
not!     Like   titat  of   Mary  Macjdalen,    Tlieij  hari'  taken  njeay  my 
Lord,  and  I  hnow  not  where  they  have  laid  him,  John,  20.  13. 

3.  How  she  inquired  of  the  watchmen  concerning  him,  U.S.  In 
the  night  the  watchmen  r/n  ahont  thj'  city,  for  llie  preservation  of 
fs  |)ence  and   safety,  to  guide  and  assist  the  honest  and  quiet,  as 

well  as  to  be  a  check  u|)on  those  that  are  disorderly;  these  met 
her  in  her  walks,  and  she  asked  them  if  they  could  give  her  any 
lidingsof  her  Beloved.  In  the  streets  and  broad  wavsof  Jerusalem, 
she  iniaht  meet  with  enou<;!i  to  divert  her  from  her  pursuit,  and  to 
entertain  her,  though  she  could  not  meet  her  Beloved  ;  but  she 
regards  none  In  comparison  with  him.  Gracious  souls  press  through 
crowds  of  other  delights  and  contentments,  in  ))ursuit  of  Christ, 
whom  tliey  jtrefer  before  their  chief  joy.  Mary  INIagdalen  sees 
angels  in  the  sepulchre,  but  that  will  not  do,  unless  she  see  Jesus. 
Saw  ye  him  whom  my  sonl  loreth?  Note,  We  must  evidence  the 
sincerity  of  our  love  to  Christ  by  our  solicitous  inquiries  after  him. 
The  children  of  the  hride-chamlier  will  mourn,  when  the  brideyroom 
it  taken  away,  dNIatth.0. 15.)  especially  for  the  sin  which  proioked 
him  to  withdraw;  and  if  we  do  so,  we  shall  be  in  care  to  recover 
the  sense  of  his  favour,  and  diligent  and  constant  in  the  use  of  pro- 
per means;  in  order  thereunto,  we  must  search  the  scriptures,  be 
much  in  jirayer,  keep  close  to  ordinances,  and  all  with  this  upon 
our  heart,  S(no  ye  him  whom  my  sonl  loveth?  Those  only  who 
have  seen  Christ  themselves  are  likely  to  direct  others  to  a  sight  of 
him.  When  the  Cireeks  came  to  worship  at  the  feast,  they  applied 
themselves  to  Philip,  with  such  an  address  as  this  of  the  spouse  to 
the  watchmen,  Sir,  ire  won  Id  see  Jesus,  John,  12. 21. 

4.  How  she  fcuind  him  at  last,  f.4.  She  ;)assf(//rom  the  watch- 
men as  soon  as  she  perceived  Ihey  could  give  her  no  tidings  of  her 
Beloved ;  she  would  not  stay  with  them,  because  he  was  not 
among  them,  hut  went  on  seeking ;  for  (as  Ainsworlh  observes)  the 
society  neither  of  brethren,  nor  of  the  church,  nor  of  ministers, 
can  comfort  the  afflicted  conscience,  unless  Christ  hiuiscif  be  ap- 
^irebended  I.iy  faith.  But  soon  after  she  parlcil  from  the  wutchmen 
»hc  found  him  whom  slie  sought,  and  then  called  him,  him  whom 

VOL.  II.  144 


my  soulloveth,  with  as  much  delight  as  before  with  desire.  Note, 
Those  that  continue  seeking  Christ  shall  find  him  at  last,  and 
when  perhaps  they  are  almost  ready  to  des[)air  (jf  finding  him. 
See  Ps.  42. 7, 0.-77.9,10.  lsa.54.7,  8.  Disa|ipoiuliu,.nls  musi 
not  drive  us  away  from  gracious  pursuits;  hold  out,  f^ijlh  and 
jtatience,  the  vision  is  /or  an  appointed  time,  and  though  ihe 
watchman  can  give  us  no  account  of  it,  at  the  end  it  shall  itself 
speak,  and  not  lie:  and  the  comfort  that  comes  in  after  long  wait- 
ing, in  the  use  of  means,  will  be  so  much  the  sw ler  at  last. 

5.  How  close  she  kept  to  him,  when  she  had  found  him  ;  she  is, 
now,  as  much  in  fear  of  losing  him,  as,  before,  she  was  in  care  to 
find  him;  I  held  him,  held  him  fast,  «s  the  women,  when  they  met 
with  Christ  after  his  resurrection,  held  him  by  the  feel,  and  wor- 
shipped him,  Matth.  20.  i).  "  I  would  not  let  him  yo.  Not  only,  I 
would  never  do  any  thing  to  provoke  him  to  depart,  but  I  would 
by  faith  and  prayer  prevail  with  him  to  stay,  and  by  Ihe  exercise 
of  grace  preserve  inward  peace."  Those"  that  know  how  hard 
comfort  is  come  by,  and  how  dear  it  is  bouaht,  will  be  afraid  of 
forfeiting  it,  and  playing  it  away,  and  will  think  nothing  too  much 
to  do  to  keep  it  safe.  Non  minor  est  virtus  qtiam  quwrere  porta 
tueri — As  much  is  implied  in  securing  our  actptisitions  as  in 
making  them.  Th<y  that  have  laid  hold  on  wisdom  must  retain 
her,  Prov.3.10.  Those  that  hold  Christ  fast,  in  the  arms  of  faith 
and  love,  shall  jio<  let  him  go,  he  will  abide  with  them. 

(>.  How  desirous  she  was  to  make  others  acquainted  with  fiim; 
"  /  brought  him  to  my  mothers  house,  that  all  my  relations,  all  who 
are  dear  to  n)e,  might  have  the  benefit  of  communion  with  him." 
When  Zaccheus  found  Christ,  or  rather  was  found  of  him,  salvation 
came  to  his  house,  Luke,  19.  9.  Wherever  we  find  Christ,  we  must 
take  him  home  with  us  to  our  houses,  especially  to  our  hearts. 
The  church  is  our  mother,  and  we  should  be  concerned  for  her  in- 
terests, that  she  may  have  Christ  present  with  her,  and  be  earnest 
in  prayer  for  his  presence  with  his  people  and  ministers  always. 
They  that  enjoy  the  tokens  of  Christ's  favour  to  their  own  souls, 
should  desire  that  the  church,  and  all  religii.ns  assemblies  in  their 
public  capacity,  might  likewise  enjoy  Ihe  tokens  of  his  favour. 

7.  What  care  she  was  in  that  no  disturbance  nnghl  be  sivea 
him  ;  (v.  5.)  she  repeats  the  charge  she  had  before  given  (ch.  2.  7.) 
to  the  daughters  of  Jerusalem,  not  to  stir  up,  or  awake,  her  Love. 
\yiien  she  had  brought  him  into  her  mother's  house,  among  her 
sisters,  she  gives  them  a  strict  charge  to  keep  all  quiet,  and  in  good 
order,  tobe  very  observant  of  him,  careful  to  please  him,  and  afraid 
of  offending  him.  The  charge  given  to  the  church  in  the  wilder- 
ness concerning  the  angel  of  the  covenant,  who  was  among  them, 
explains  this;  (Exod.23.21.)  Beware  of  him,  and  obey  his  voice, 
provoke  him  not.  See  that  none  of  you  stir  out  of  your  places,  lest 
you  disturb  him,  hulxrithquietness  u-ork,  and  mind  your  own  busi- 
7iess:  make  no  noise,  let  all  clamour  anil  bitterness  be  put  far  from 
you,  for  that  grieves  the  Holy  Spirit  of  God,  Eph.  4.  30,  31 .  Some 
make  this  to  he  Christ's  charge  to  the  daughters  if  Jerusalem,  not 
to  disturb  or  disquiet  his  church,  nor  trouble  the  minds  of  the 
disciples;  for  Christ  is  very  tender  of  the  peace  of  his  church,  and 
all  the  members  of  it,  even  the  little  ones;  and  those  that  trouble 
them  shall  bear  their  judgment,  Gal.  5. 10. 

6.  Who  is  tliis  that  conieth  out  of  the  wilderness 
like  pillais  of  smoke,  prrfuined  with  myrrh  and 
frankincense,  with  all  powders  of  the  merchant? 

These  are  the  words  of  Ihe  daughters  of  ,/ernsalem,  to  whom 
the  charse  was  given,  u.  5.  They  had  looked  shilv  upon  the  bride, 
because  she  was  black;  (ch.l.G.)  but  now  they  adriiire  her,  and 
speak  of  her  with  great  respect;  Who  is  this?  flow  beautiful  she 
ooks  !  Who  would  have  expected  such  a  comely  and  magnificent 
person  to  come  out  of  the  tcilderness?  As  when  Christ  rode  in 
triumph  into  Jerusalem,  they  said,  Who  is  this?  And  of  Ihe 
accession  of  strangers  to  the  church,  she  herself  says,  with 
wonder,  (Isa.49.  21.)   Who  has  begotten  me  these? 

1.  This  is  applicable  to  the  Jewish  church,  when,  after  forty 
years'  wandering  in  the  wilderness,  they  came  out  of  it,  to  take  a 
glorious  possession  of  the  land  of  promise;  and  this  may  very  well 


SOLOMON'S  SONG,   HI.       The  Love  of  the  Church  U  Chibt. 


be  illiisliated  I>y  wliat  Balaam  said  of  them  at  that  time,  when 
thev  ascended  out  of  I  he  u-ildi'tness  like  pillars  of  smoke,  and  he 
stooil  a(hiiiriiig  thein,  From  the.  top  of  the  rocks  I  see  him.  How 
goodlif  are  thy  Iciits,  O  Jacob  !  Numb.  23.  9. — 24.5. 

2.  It  is  a|)))liia!)le  to  any  ])iibHc  deliverance  of  the  church  of 
God,  as  particiilnrly  out  of  Baliylon,  the  Old-Testament  and  the 
New-TeslaMunt  Rahylon;  then  ihe  church  is  li/ie  pillars  of  smoke, 
ascending  ii|nvaril  in  devout  affections,  Ihe  incense  of  praise,  from 
which,  as  from  Noah's  sacrifice,  (iod  smells  a  siceet  savour;  then 
she  is  amiable  in  the  eyes  of  lier  friends,  and  her  enemies  too 
cannot  hut  have  a  veneration  for  her,  and  uorsliip  at  her  feet, 
knon-ing  that  God  has  loved  her,  Uev.  3.0.  Sometimes  the  fear 
of  the  ./i?7cs  was  upon  their  neiiihhoiirs,  wlien  they  saw  that  God 
was  with  them  of  a  truth,  Eslh.8.17. 

3.  It  is  applicable  to  the  recovery  of  a  gracious  soul  out  of  a 
state  of  desertion  and  despondency.  (l.)She  ascends  out  of  the 
wilderness,  the  dry  and  barren  land,  where  there  is  no  tray,  where 
there  is  no  water,  where  travellers  are  still  in  w.int,  and  ever  at  a 
loss;  here  a  poor  soul  may  lona:  be  left  to  wander,  but  shall  come 
up,  at  last,  under  the  conduct  of  the  Comforter.  (2.)  She  comes 
up  like  pillars  of  smoke,  like  a  cloud  of  incense  ascendins;  from 
the  allar,  or  the  smoke  of  the  burnt-offerings.  This  intimates  a 
fire  of  pious  and  devout  affections  in  the  soul,  whence  this  smoke 
arises,  and  the  mounting  of  the  soul  heaven-ward  in  this  smoke, 
(as  Judges,  13.20.)  the  heart  lifted  up  to  God  in  the  heavens, 
OS  the  sparks  fill  upward.  Christ's  return  to  the  soul  gives  life  to 
its  devotion,  and  its  communion  with  Ciod  is  most  reviving,  when 
It  ascends  out  of  a  irilderness.  (3.)  She  is  perfumed  with  myrrh 
and  frankincense ;  she  is  replenished  with  the  graces  of  God's 
Spirit,  which  are  as  sweet  spices,  or  as  Ihe  holy  incense,  which, 
being  now  kindled  bv  his  gracions  returns,  sends  forth  a  verv 
fragrant  smell;  her  devotions  be  now  peculiarly  lively,  she  is  not 
only  acceptable  to  God,  but  amiable  in  Ihe  eyes  of  others  also,  who 
are  readv  to  cry  out  with  admiration.  Who  is  this?  What  a  monu- 
ment of  mercy  is  this  !  The  graces  and  comforls  with  which  she  is 
perfumed,  are  called  Ihe  powders  of  the  merchant,  for  lliey  are 
far-fetched,  and  dear-bought,  hv  our  Lord  Jesus,  that  blessed 
Merchant,  who  took  a  lonsj  vovage,  and  was  at  vast  expence,  no 
less  than  that  of  his  own  blood,  to  purchase  them  for  us.  They 
are  not  the  prciducts  of  our  own  soil,  nor  Ihe  growth  of  our  own 
country;  no,  they  are  imported  from  the  heavenly  Canaan,  the 
lietter  country. 

7.  Behold  liis  bed,  which  is  Solomon's  three- 
score valiant  men  are  about  it,  of  tlie  valiant  of 
Israel.  8.  They  all  hold  swords,  heinu;  expert  in 
war:  every  man  hnth  his  sword  upon  his  thigh, 
because  of  fear  in  the  nip:ht.  9.  King'  Solomon 
made  himself  a  chariot  of  the  word  of  Lebanon. 
10.  He  made  the  pillars  thereof  of  .silver,  the  bot- 
tom thereof  o/' e:old,  the  covering-  of  it  o/' purple; 
the  midst  thereof  being-  paved  with  love,  for  the 
daughters  of  Jerusalem.  11.  Go  forth,  O  ye 
daughters  of  Ziou,  and  l)ehold  King  Solomon  with 
the  crown  wherewith  his  mother  crowned  him  in 
the  day  of  his  espousals,  and  in  the  day  of  the 
gladness  of  his  heart. 

The  daughters  of  .Jerusalem  stood  admiring  Ihe  spouse,  and  com- 
mending her,  but  .she  overlooks  their  praises,  is  not  puffed  up  with 
them,  but  transfers  all  Ihe  ub.ry  to  Christ,  and  directs  them  to  look 
off  her  to  him,  recommends  him  to  their  esteem,  and  sets  herself 
to   ap|)laud   him.     Mere  he  is  lb ree  times  called  .S'o/owon,  and  we 

have  that  name  but  Ihn  e  limes  besides  in  all  this  song,  eh.  \.  5. 

8.11,12.  It  is  Christ  that  is  here  meant,  who  is  greater  than 
Solomon,  and  of  whom  Solimion  was  nn  illiistiious  type  for  his 
wisflom  and  wealth,   and  especially  his  building  of  the  temple. 

Three  things  slui  admires  him  for; 

I.  The  safety  of  his  bed  ;  {v.  7.)  Behold  his  bed,  even  Solomon's, 


very  r'^.b  and  fine;  for  such  the  curtains  of  Solomon  wire.  His 
bed,  i,..Jch  i.  above  Solomoii's,  so  some  read  it.  Christ's  bed, 
though  he  had  not  where  to  lay  his  head,  is  belter  than  Solomon's 
best  bed  ;  the  church  is  his  bed,  for  he  has  said  of  it.  This  is  my 
rest  forever,  here  will  I  dwell.  The  hearts  of  believers  are  his  bed, 
for  he  lies  all  night  between  their  breasts,  Eph.3. 17.  Heaven  is 
his  bed,  the  rest  into  which  he  entered,  wiien  he  had  done  his 
work.  Or,  it  may  be  meant  of  the  sweet  repose  and  satisfaction 
which  gracious  souls  enjoy  in  communion  with  him;  it  is  called 
his  bed,  because,  though  we  are  admitted  to  it,  and  therefore  it  is 
called  our  bed,  (c/i.1.16.)  yet  it  is  bis  peace  that  is  our  rest, 
John,  14. 27.  / uill  give  you  rest,  Matth.  1 1 . 23.  It  is  Solomon's 
bed,  whose  name  signifies /jeoce,  because  in  his  days  Judah  and 
Israel  dwelt  safely  nnder  their  vines  and  fig-trees. 

That  which  she  admiies  his  bed  for,  is,  the  guard  that  sur- 
rounded it;  they  that  rest  in  Christ  not  only  dwell  at  ease,  (many 
do  so  who  yet  are  in  the  greatest  danger,)  but  they  dwell  in 
safety  ;  their  holy  serenity  is  under  ihe  protection  of  a  holy  se- 
curity; this  L>*d  had  threescore  valiant  men  about  it,  as  yeomen 
of  the  guard,  or  the  band  of  gentlemen-pensioners,  they  are  of  the 
valiant  of  Israel,  and  a  great  many  bold  and  brave  men  David's 
reign  had  produced;  the  life  guard-men  are  well-armed,  they  all 
hold  swords,  and  know  how  to  hold  them,  they  are  expert  in  war, 
well-skilled  in  all  Ihe  arts  of  it;  they  are  posted  about  the  bed  at 
a  convenient  distance ;  they  are  in  a  posture  of  defence,  every  man. 
with  his  stvord  vpon  his  thigh,  and  his  hand  upon  his  sword, 
ready  to  draw  upon  the  first  alarm,  and  this,  because  of  fear  in  the 
night,  because  of  the  danger  feared  ;  for  the  lives  of  princes,  even 
the  wisest  and  best,  as  they  are  more  jirecious,  so  they  are  more 
exposed,  and  require  to  be  more  guarded,  than  the  lives  ofcommcm 
persons.  Or,  because  of  the  fear  of  it,  and  the  apprehension  which 
the  spouse  may  have  of  danger,  these  guards  are  set  for  her  satis- 
faction, that  she  may  be  quiet  from  the  fear  of  evil,  which  believers 
themselves  are  subject  to,  especially  in  the  night,  when  they  are 
under  a  cloud  as  to  their  spiritual  state,  or  in  any  outward  trouble 
more  than  ordinary.  Christ  himself  was  under  the  special  pro- 
tection of  his  Father  in  his  whole  undertaking;  In  the  shadow  of 
his  hand  has  he  hid  me ;  (Isa.  49.  2.)  he  had  legions  of  angels  at 
his  command.  The  church  is  well-guarded,  more  are  with  her 
than  are  against  her;  lest  any  hurt  this  vineyard,  God  himself 
keeps  it  night  and  day;  (Isa.  27.2,  3.)  particular  believers,  when 
they  repose  themselves  in  Christ,  and  with  him,  though  it  may  be 
night-time  with  them,  and  they  may  have  Iheir/ears  in  the  night, 
are  yet  safe,  as  safe  as  Solomon  himself  in  the  midst  of  bis  guards  ; 
Ihe  angels  have  a  charge  concerning  them,  ministers  are  appointed 
to  watch Jor  their  souls,  and  they  ought  to  be  valiant  men,  expert  in 
Ihe  spiritual  warfare,  holding  the  sword  of  the  Spirit,  tchieh  is  the 
word  of  God,  and  having  that  girt  upon  their  thigh,  always  readv  to 
them  for  the  silencing  of  the  fears  of  God's  people  in  the  night.  All 
Ihe  attributes  of  God  are  engaged  for  Ihe  safety  of  believers;  they 
are  kept  as  in  a  strong  hold  by  his  power,  (I  Pet.  1.5.)  are  safe  in 
his  name,  (Prov.  18. 10.)  his  |)eace  protects  those  in  whom  it  rules, 
(Phil.  4. 7.)  and  Ihe  effect  of  righteousness  in  them  is  guictness 
and  assurance,  Isa.  .^2. 17.  Our  tianger  is  from  the  rulers  of  the 
darkness  of  this  world,  but  we  are  safe  in  the  armour  of  light. 

II.  The  splendour  of  his  chariot,  v. 9, 10.  As  Christ  and  be- 
lievers rest  in  safely  under  a  sufficient  guard,  so  when  they  appear 
publicly,  as  kings  in  their  coaches  of  stale,  they  api)ear  in  great 
magnificence.  This  chariot  was  of  Scilomon's  own  contriving  and 
ujaking,  the  materials  very  rich,  silver,  and  gold,  and  cedar,  and 
purple:  he  made  it  for  himself,  and  yet  made  itybr  the  daughters 
of  Jerusalem,  to  oblige  them.  Some  by  \.\\\s  chariot,  or  coach,  oi 
chaise,  (the  word  is  no  where  else  used  in  scripture,)  understand 
the  human  nature  of  Christ,  in  which  the  divine  nature  rode  as  in 
a  chariot;  it  was  a  divine  workmanship;  A  body  hast  thou  pre- 
pared me;  Ihe  structure  was  very  fine,  b::t  that  which  was  at  llif 
bottom  of  it,  was,  love,  pure  love  to  the  children  of  men.  Otlien 
make  it  to  represent  the  everlasting  gospel,  in  which,  as  in  an  opcc 
chariot,  Christ  shews  himself,  and,  as  in  a  charii>t  of  war,  rider 
forth  triumphantly,  congjferinj',  and  to  conquer.  The  pillars,  tht 
seven  pillars,   (Prov.  0.1.)  are  of  silver,  for  the  words  of  the  Lord 


SOLOMON'S  SONG,  III,  IV      The  Love  of  Ihe  Churcl.  to  Christ. 


nre  as  silrrr  tried,  (Ps.  12.  6.)  nay,  tliey  are  licllcr  than  thousands 
oj  gold  and  silver ;  it  is  liunc;  villi  pi/r/j/c,  n  prinrcly  foloiir,  all 
the  adoriiiiifjs  of  it  are  dyod  in  the  precious  Mood  of  Christ,  and 
that  gives  tliem  this  colour;  hut  that  which  completes  the  glorv 
of  it,  is  love,  it  is  pared  with  Inve,  it  is  lined  with  love,  not  love 
of  slrangiers,  as  Solomon's  was  in  the  days  of  his  defection,  hut 
love  of  the  daughters  of  Jerusalem,  a  holv  love.  Silver  is  hetter 
thin  cedar,  gold  than  silver,  hut  love  is  hetter  than  gold,  hetter 
than  all,  and  if  is  put  last,  for  nothing  can  he  better  than  that. 
The  gospel  is  all  love. 

Mr.  Durham  applies  it  to  Ihe  covenant  of  redemption,  Ihe  wav 
of  our  salvation,  as  it  is  contrived  in  the  eternal  counsel  of  Go<l, 
and  manifested  to  us  in  Ihe  scripture.  This  is  that  work  of  Christ 
himself,  wherein  the  glory  of  his  grace  and  love  to  sinners  most 
eniinenlly  appears,  and  which  makes  him  amiahle  and  admirahle 
in  the  eyes  of  believers;  in  this  covenant,  loie  is  conveyed  to  them, 
and  ihey  are  carried  in  it  to  the  perfection  of  love,  and,  as  it  were, 
ric'e  in  triumph.  It  is  admirahly  framed  and  contrived,  both  for 
the  2:lory  of  Christ,  and  for  the  comfort  of  believers  ;  it  is  ivell- 
ordered  in  all  things,  and  sine  ;  (2  Sam.  23.  .5.)  it  lins  pillars  that 
cannot  he  shaken  :  it  is  made  nf  the  ivood  of  Lehanov,  Mliich  can 
never  rot ;  the  basis  of  it  is  golil,  the  most  lasting  metal  ;  Ihe  blood 
of  Ihe  covenant,  that  rich  purple,  is  Ihe  cover  of  this  chariot,  Ijv 
which  believers  are  sheltered  from  the  wind  and  storms  of  divine 
wrath,  and  the  troubles  of  this  world  ;  but  the  midst  of  if,  and 
that  which  is  all  in  all  in  it,  is  love,  that  love  of  Christ  which 
l)a»ses  knowledge,  and  the  dimensions  of  which  are  immeasurable. 

III.  The  lustre  of  his  roval  person,  when  he  appears  in  his 
greatest  pomp,  r.  11.      Here  observe, 

1.  The  call  that  is  given  to  the  daughters  of  Zion,  to  acquaint 
themselves  with  the  dories  of  king  S.olomon  ;  Oo  forth,  and  behold 
him.  The  muliihide  of  the  spectators  a<lds  to  the  beauty  of  a 
iplendid  cavalcade  ;  Christ,  !n  his  s;os|)el,  manifests  himself  ;  let 
each  of  us  add  to  Ihe  nuinlier  of  those  that  give  honour  to  him, 
h\  giving  themselves  the  satisfaction  of  looking  upon  him.  Who 
should  pav  respects  to  Zion's  Kinir,  but  Zion 's  daughters  ?  They 
have  reason  to  rejoice  greatlv  when  he  comes,  Zeich.  9.  9.  (1 .)  Be- 
hold him  then  ;  hiok  with  pleasure  njion  Christ  in  his  glory  ;  look 
upon  liini  with  an  eve  of  faith,  w  ith  a  fixed  eye :  here  is  a  siirht  worth 
seeing;  behold,  and  admire  him,  behold,  and  love  him;  look  u|)on 
him,  and  know  him  attain.  (2.)  Go  forth,  and  behold  him,  go  off 
from  the  world,  as  those  that  see  no  beauty  and  excellency  in  it,  in 
comparison  with  what  is  to  be  seen  in  the  Lord  Jesiis.  Go  out  of 
yourselves,  and  let  the  sight  of  his  transcendent  beauty  put  you 
ont  of  conceit  with  yoursehes.  Go  forth  to  the  place  where  he  is 
to  he  seen,  to  Ihe  street  ihrough  which  he  passes,  as  Zarcheus. 

2.  The  direction  that  is  given  them  to  lake  special  notice  of  that 
which  thev  would  not  see  every  dav,  and  that  was,  his  crown, 
either  Ihe  crown  of  gold  adorned  villi  jewels,  \\l)ich  he  wore  on 
his  coronation-dav  ;  (Solomon's  mother,  Bathsheba,  though  she 
did  not  procure  that  for  him,  yet,  by  her  seasonable  interposal, 
she  helped  to  secure  it  to  him  vhen  Adonijah  was  catching  at  it ;) 
or  the  garland,  or  crown  of  flowers  and  green  tied  with  ribands, 
which  his  mother  made  for  hiin,  to  adorn  the  solemnity  of  his 
nuptials.  Perhaps  Solomon's  coronation-dav  was  his  marriage-day, 
the  dag  of  his  espousals,  when  the  garland  his  mother  crowned 
him  with  was  added  to  the  crown  his  people  crowned  him  with. 
Apjilying  this  to  Christ,  it  speaks,  ( 1.)  The  mnny  honours  put  upon 
him,  and  Ihe  power  and  dominion  he  is  intrusted  wilh  ;  Go  forth, 
and  see  king  Jesus,  with  the  crown  wherewith  his  Father  crowned 
him,  when  he  declared  him  his  beloved  Sort,  in  trhom  he  was  well- 
pleased;  when  he  set  him  as  king  upon  his  holg  hill  of  Zion  ;  w  hen 
he  advanced  him  to  his  own  right  hand,  and  invested  him  with  a 
sovereign  authorifv,  both  in  heaven  and  in  earth,  and  put  all  things 
vnder  his  feet.  (2.) The  dishonour  put  upon  him  by  his  perse- 
cutors. Some  apply  it  to  the  crou-n  of  thorns,  wilh  which  his 
mother,  the  Jewish  church,  cronned  him  on  the  day  of  his  death, 
which  was  ihe  dag  of  his  espousals  to  his  church,  when  he  loved 
it,  and  gave  himself  for  it;  (Eph.  5.2.5.)  and  it  is  observable,  that 
when  he  was  brought  forth  wearing  the  crown  of  thorns,  Pilate 


said,  and  said  it  to  the  daughters  of  Zion,  Behold  the  ina?r. 
{  3.)  It  seems  especially  to  mean  the  honour  done  him  bv  his  church, 
as  his  niolher,  and  l>y  all  true  believers,  in  vhose  lieails  he  is 
formed,  and  of  whom  he  has  saiil,  These  are  my  mother,  and  sister, 
and  brother,  Mallh.  12.50.  They  give  him  the  glorv  of  his 
undertaking;  to  him  is  glory  jh  the  church,  Eph.  3.  21.  When 
believers  accept  of  him  as  their's,  and  join  themselves  to  him  in  an 
everlastnig  covenant,  [].]  It  is  his  coronation-day  in  their  souls; 
before  conversion  they  were  crowning  theiusclves,  but  then  Ihey 
begin  to  crown  Christ,  and  continue  to  do  so  fr'.iii  that  dav  for- 
ward ;  they  apjioinf  him  llicir  Head,  Ihey  bring  every  thought  into 
obedience  to  him  ;  they  set  up  his  lliiouc  in  llieir  hearts,  and  cast 
all  their  crowns  at  his  feet.  [2.]  If  is  the  dag  of  his  r.<.pousals,  m 
which  he  betrolhes  them  to  him  fore\er  in  lo\  ing-kiiidness  and  in 
mercies,  joins  them  to  himself  in  failh  and  love,  and  eives  him- 
self to  llieni  in  the  promises  and  all  he  has,  to  be  Ihcir's.  Thoit 
shnlt  notbefor  tinothir,  so  leill  I  also  be  for  thee  ;  (IIos.  :?.  3.)an(l 
to  him  they  are  presented  as  chaste  virgins.  [3.]  It  is  the  dm/if  /l,e 
gladness  of  his  heart ;  he  is  pleased  with  the  lioiicur  that  his  people 
do  him,  pleased  villi  the  progress  of  his  interest  anions  Iheni, 
l)oc^  Satan  foil  before  them?  In  that  hour  Jesus  rejoices  in  spirit, 
I.iike,  10.  lit,  21 .  There  is  joy  in  heaven  over  iepeiilin£  sinners  ; 
the  family  is  glad  when  the  prodigal  son  returns.  Goforth,  and  be- 
AoW Christ's  grace  towards  sinners,  ashisooicn,  his  brightest  glory. 

CHAP.  IV. 

Tn  this  chapter,  I.  Jisus  Christ,  having-  espoused  his  chunk  to  himgelf^ 
(c/i.3.11.)  hiiiUhj  commends  hr  beauty  in  the  several  cxpri'ssitms  nf  it^ 
coucludhig  h(r  fair,  all  fair,  Cr.l..5.)  and  a^ain^  r.  7.  //.  He  tttiret 
himself,,  and  invites  her  with  him,  from  the  innantaius  of  terror  to  those  of 
deli^i^Ut,  v.C^,H.  IJI.  He  pnfessrs  his  lore  to  her,  and  his  delight  iu  het 
affection  to  him,  r.  9.  .14.  IV.  She  ascribes  all  she  had,  that  uas  raltinbU  in 
her,  to  him,  and  depends  upon  the  continued  influence  of  his  grace,  io  make 
her  more  and  more  acceptable  to  Aim,  r.  15,  IG. 

1.  T>EHOI,D,  thou  art  fair,  my  love;  beliold, 
-13  tliou  flit  fair;  thou  /last  doves'  eye.s  Milhiii 
tliy  locks:  thy  hair  Kf  as  a  flock  of  (joats,  that  ap- 
pear from  mount  Gilead.  2.  Thy  teeth  are  like  a 
flock  of  sheep  that  are  even  shorn,  Avhirli  came  up 
from  the  washiiio; ;  wliereof  every  one  liear  twins, 
and  none  is  barren  among  them.  3.  Tliy  lips  are 
like  a  thread  of  scarlet,  and  tiiy  speech  is  comely  : 
thy  temples  are  like  a  piece  of  a  pomegranate 
within  tliy  locks.  4.  Thy  neck  ^5  like  the  tower 
of  David  builded  for  an  armoury,  Avhereon  there 
liang  a  thousand  bucklers,  all  shields  of  mighty 
men.  5.  Thy  two  breasts  are  like  two  young  roes 
that  are  twins,  which  feed  among  the  lilies. 
6.  Until  the  day  break,  and  tlie  shadows  flee  away, 
I  will  get  me  to  the  mounlain  of  myrrh,  and  to  the 
hill  of  frankincense.  7.  Thou  art  all  fair,  my  love; 
there  is  no  spot  in  thee. 

Here  is, 

I.  A  large  and  particular  account  of  the  beauties  of  Ihe  church, 
and  of  gracious  souls  on  vlioin  tlie  image  of  Ciod  is  renewed,  con- 
sisting in  the  beuutg  of  holiness.  In  general,  he  that  is  a  compe- 
tent judge  of  beaulv,  whose  judgment,  we  are  sure,  !.<  according 
io  truth,  and  what  all  must  subscribe  to,  he  has  said.  Behold,  thou 
art  fair.  She  had  conmiended  him,  and  called  all  about  her  to 
take  notice  of  his  glories  ;  hereby  she  recommends  herself  to  him, 
sains  his  favour,  and,  in  return  for  her  respects,  he  calls  to  all 
about  him  to  take  notice  of  her  graces.  Those  that  honour  Christ, 
he  will  honour,  1  Sam.  2. 30.  He  does  not  flatter  her,  nor 
design  hereby  either  to  make  her  proud  of  herself,  or  to  court  her 
praises  of  him;  but,  Litis  to  er.coiirage  her  under  her  present 
dejections  ;  whalev<r  others  thought  of  her,  she  wag  amiable  i» 


SOLOMON'S  SONG,  IV.      The  Love  of  Christ  to  IheChunjJi 


?iiseves.  2.  It  is  lo  teach  her  what  to  value  herself  upon,  not 
niv  external  advantages,  (which  would  add  nothinsr  to  her,  and 
(he  want  of  vhith  would  deprive  her  of  notliins:  that  was  reallv 
I  xccllent,)  but  upon  the  comeliness  of  grace  Miiicli  he  had  put 
i:pon  her.  3.  It  is  to  invite  others  to  think  well  of  her  too,  and 
lo  join  thenisrhos  to  her;  Thou  art  my  love,  thou  lovest  me,  and 
r,rt  loved  of  me,  and  therefore  thnn  art  fair ;  all  the  beauty  of  the 
saints  is  deriied  from  him,  and  they  shine  hy  rcflectinsi'  his  lisht; 
it  is  the  beaut;/  of  the  Lord  our  God  that  is  vpon  ?/.«,  Ps.  00. 17. 
She  was  es]Miused  to  him,  and  that  made  her  beautiful.  Uxor 
fiiliirt  radiis  wariti — The  spouse  shines  in  her  hiishrnid's  rays.  It 
is  repeated  ;  7'/ioJ<  «r//ai)-,  and  aoain.  Thou  art  fair ;  nolinff  not 
only  the  certainty  of  it,  but  the  pleasure  he  took  in  spcakiny;  of  it. 

As  lo  the  representation  here  made  of  the  beauty  of  the  church, 
the  images  are  certainly  very  bright,  the  shades  strong-,  and  the 
comparisons  bold  ;  not  proper  indeed  to  represent  any  external 
beaufv,  for  they  were  not  desipied  to  do  so,  but  the  beauty  of 
holiness,  the  new  man,  the  hidden  man  of  the  heart,  in  that  nliieh 
is  not  corruptible.  Seven  particulars  are  specified,  a  number  of 
perfection,  for  the  church  is  enriched  with  manifolii  graces  by  the 
seven  sphits  that  ore  before  the  throne.  Rev.  1 .  4.   1  Cor.  1.  5,  7. 

(1.)  Her  eyes;  a  good  e\e  contributes  much  to  a  beauty;  Tliou 
hast  doves'  ryes,  clear  ar.d  chaste,  and  often  cast  up  toward  heaven. 
It  is  not  the  eagle's  eve,  that  can  face  the  sun,  but  the  dove's  eye,  a 
hiindile,  modest,  mournful,  eye,  that  is  the  praise  of  those  whom 
Christ  lo\es.  Ministers  are  the  church's  eyes  ;  (Isa.  52.  8.)  Thy 
watchmen  shall  see  eye  to  eye  ;  they  must  be  like  doves'  eyes;  harm- 
less and  inoffensive,  (Matth.  10.16.)  having  their  coKverso/joji  inthe 
world,  insiniplicily  and  (jodly  sincerity .  Wisdom  and  knowledge  are 
the  eyes  of  the  new  man  ;  they  must  be  clear,  but  not  haughty,  not 
exercised  in  thitif/s  ton  hiyh  for  us.  When  our  aims  and  intentions 
are  sincere  and  honest,  then  we  have  doves'  eyes ;  when  we  look  not 
imto  idols,  (Ezek.  10.  6.)  but  have  our  eyes  ever  toward  the  Lord, 
Ps.25.  15.  The  doves'  eyes  aie  ivithin  the  locks,  which  are  as  a 
»liade  upon  them,  so  that,  [  I.]  Tliev  cannot  fully  see  ;  as  long  as 
we  are  here  in  this  world,  we  hnoir  but  in  part ;  a  hair  hangs  in  our 
fyes,  we  cannot  order  our  s]>eech  by  reason  of  darkness  ;  deaUl  will 
shortlv  cut  those  locks,  and  then  we  shall  see  all  things  clearly. 
[2.]  They  cannot  be  fully  seen,  but  as  the  stars  through  the  thin 
clouds.  Some  make  it  to  intimate  the  bashfidness  of  her  looks  ; 
she  suffers  not  her  eyes  to  wander,  but  limits  them  with  her  locks. 

(2.)  Her  hair ;  it  is  compared  lo  a  flock  of  goats,  which  looked 
white,  and  were,  on  the  top  of  (lie  mountains,  like  a  fine  head  of 
hair :  and  the  sight  was  the  more  pleasant  to  the  spectator,  because 
the  goals  have  not  onlv  gravity  from  their  beards,  but  thy  are 
comely  in  goiny ;  (Prov.  30.  20.^  but  it  was  most  pleasant  of  all  to 
the  owner,  much  of  whose  riches  consisted  in  his  flocks.  Christ 
|uits  a  value  upon  that  in  the  church,  and  in  believers,  which 
others  make  no  more  account  of  than  of  their  hair;  he  told  his 
disciples  that  the  very  hairs  of  Iheir  head  were  all  numbered ,  as 
carefully  as  men  number  their  flocks,  (Matth.  10. 30.)  and  that 
not  a  hair  of  their  head  should  perish,  Luke,  21.10.  Some  bv  the 
hair  here  understand  the  outward  conversation  of  a  believer,  which 
ought  to  be  conielv,  and  decent,  and  agreeable  to  the  holiness  of 
the  heart.  The  apostle  opposes  good  works,  such  as  become  the 
professors  of  godliness,  to  the  plaiting  of  the  hair,  iTini.  2.  9, 10. 
Mary  Magdalen's  hair  was  beautiful  when  she  wiped  the  feet  of 
Christ  with  it. 

(3.)  Her  teeth,  r.  2.  Ministers  are  the  church's  teeth;  like 
hurses,  they  chew  llie  meat  for  the  babes  of  Christ.  The  Chaldee 
paraphrase  applies  it  to  the  priests  and  Levites,  who  fed  upon  the 
sacrifices  as  the  representatives  of  the  people.  Faith,  by  which 
v»c  ifod  upon  Christ,  meditation,  by  which  we  ruminate  on  the 
word,  and  chew  the  cud  upon  what  we  have  heard,  in  order  to 
the  (iigesting  of  it,  are  the  teeth  of  the  new  man.  These  are  here 
compared  to  a  flock  cf  sheep ;  Christ  called  his  disciples  and  mi- 
iiis!r\s  a  little  flock.  It  is  the  praise  of  teeth  to  be  even,  to  be  white, 
anil  kept  clean,  like  sheep  from  the  washing,  and  to  be  firm  and 
well-fixed  in  the  gums,  and  not  like  sheep  that  cast  their  young; 
for  so  the  word  signifies,  which   we  translate  ban-en.     It    is  the 


praise  of  ministers  to  be  even  in  rautiial  love  and  concord,  to  be 
pure  and  clean  from  all  moral  pollutions,  and  to  be  fruitful, 
bringing  forth  touls  to  Christ,  and  nursing  his  lambs. 

(4.)  Her  lips  ;  these  are  C(un|)ared  lo  a  thread  of  scarlet ;  (i'.3.) 
red  lips  are  comely,  and  a  sign  of  health,  as  the  paleness  of  the 
lips  is  a  sign  of  faintness  and  weakness  ;  her  lips  were  of  the  colour 
of  scarlet,  but  thin  lips,  like  a  thread  of  scarlet;  the  next  words 
explain  if ;  Thy  speech  is  comely,  always  with  grace,  good,  and  to 
the  vse  of  edifying,  which  adds  much  to  the  beauty  of  a  Chrisiiau. 
When  we  praise  God  with  our  lips,  and  wit'h  the  mouth  make  con- 
fession of  him  to  salvation,  then  they  are  as  a  thread  of  scarlet. 
All  our  good  works  and  good  words  must  be  washed  in  the  blood 
of  Christ,  dyed  like  the  scarli-t  thread,  a^nd  then,  and  not  till  then, 
Ihev  are  acce))table  lo  fiod.  The  Chaldee  applies  it  to  the  chief 
|)riest,  and  his  prayers  for  Israel  on  the  day  of  atonement. 

(5.)}ieT  temples,  or  cheeks,  which  are  here  compared  to  o 
piece  of  a  pomegranate,  fruits  which,  when  cut  in  two,  have  red 
veins,  or  specks,  in  them,  like  a  blush  in  the  face.  Humilitv  and 
modestv,  blushing  to  lift  up  our  faces  before  God,  blushing  at  the 
remembrance  of  sin,  and  in  a  sense  of  our  nnworlhiness  of  the 
honour  put  iijion  us,  w  ill  beautify  us  very  much  in  the  eves  of  Christ. 
The  blushes  of  Christ's  bride  are  within  her  locks,  which  intimates 
(savs  Mr.  Durham)  that  she  blushes  when  no  other  sees,  au<l  for 
that  which  none  sees  but  God  and  conscience  ;  also  that  she  seeks 
not  to  proclaim  her  humility,  but  modestly  covers  thai  too;  vet 
the  evidences  of  all  these,  in  a  tender  walk,  appear,  and  are,  comclv. 

{C>.)  Her  neck;  this  is  here  compared  to  the  tower  of  David; 
(r.  4.)  this  is  generally  applied  to  the  grace  of  faith,  bv  which  we 
are  united  lo  Christ,  as  the  body  is  united  to  the  head  by  the  neck  ; 
this  is  like  the  tower  of  David,  fnrnishiiig  us  with  weapons  of  war, 
especially  bucklers  and  shields,  as  the  soldiers  were  supplied  with 
them  out  of  that  tower  ;  for  faith  is  our  shield,  (Eph.  6.  Ifi.)  they 
that  have  it  never  want  a  buckler,  for  God  will  compass  them 
with  his  favour  as  ivith  a  shield.  When  this  neck  is  like  a  tower, 
straight,  and  statelv,  and  strong,  a  Christian  goes  on  in  his  wav, 
and  works  with  courage  and  magnanimity,  and  does  not  hang  a 
drooping  head,  as  he  does  when  faith  fails.  Some  make  the  shieldx 
c^  the  mighty  men,  that  are  here  said  to  hang  up  in  the  toivcr  of 
David,  to  be  the  monuments  of  the  valour  of  David's  worthies  ; 
their  shields  were  preserved,  to  keep  in  remembrance  them  anil 
their  heroic  acts,  intimaling,  thai  it  is  a  great  encour.igemeut  to 
the  saints  lo  hold  up  their  heads,  to  see  what  great  things  the 
saints  in  all  ages  have  accomplished  and  won  by  failh.  In 
Heb.  11.  we  have  the  shields  of  the  mighty  men  hung  up,  llie 
exploits  of  believers,  and  the  trophies  of  Iheir  victories. 

(7.)  Her  breasts;  these  are  like  two  young  roes  that  are  tivins, 
U.S.  The  church's  breasts  are  both  for  ornament,  (Ezek.  16.  7.) 
and  for  use,  thev  are  the  breasts  of  her  consolatiim,  (Isa.  66.  11.) 
as  she  is  said  to  suck  the  breasts  of  kings,  Isa.  60.  16.  Some  appiv 
these  to  the  two  Testaments ;  others  to  the  two  sacraments,  th.e 
seals  of  the  covenant  of  grace  ;  others  to  the  ministers,  who  are 
lo  be  spiritual  nurses  to  the  children  of  God,  and  to  give  out  to 
them  the  sincere  milk  of  the  ivord,  that  they  may  grow  thereby; 
and,  in  order  to  that,  are  themselves  io  feed  among  the  lilies  where 
Christ  feeds,  {ch.  2. 16.)  that  they  may  be  to  the  babes  of  tlie 
church  as  full  breasts.  Or,  the  breasts  of  a  believer  are  his  love  to 
Christ,  which  he  is  pleased  with,  as  a  tender  husband  is  with  the 
affections  of  his  wife,  who  is  therefore  said  to  be  to  him  as  the 
loving  h  iiid,  andthepleasant  roe,  because  her  breasts  satisfy  him  at  all 
times,  Prov  5. 19.  This  includes  also  his  edifying  others,  and  com- 
municating grace  to  Iheni,  which  adds  much  to  a  Christian'sbeauty. 

II.  The  Bridegroom's  resolution  hereupon  to  retire  to  the  moun- 
tain of  myrrli,  (v.G.)  and  there  to  make  his  residence.  This 
mountain  of  myrrh  is  supposed  to  signify  the  mount  Moriah,  on 
which  the  temple  was  bui't,  where  incense  was  daily  burnt  to  the 
honour  of  God  ;  Christ  was  so  pleased  with  the  beauty  of  his 
church,  that  he  chose  Ibis  to  be  his  rest  for  ever,  here  he  will 
dwell  till  the  day  break  and  the  shadows  flee  away.  Christ's  part- 
ing promise  to  his  disciples,  as  the  representatives  of  th.e  church, 
answers  to  this;  Lo,  I  am  with  you  always,  even  io  the  end  oj 


SOLOMON'S  SONG,  IV.      The  Love  of  Christ  lo  the  Church. 


the  world.  Where  llie  ordinances  of  God  arc  duly  administered, 
(here  Ciiiist  will  be,  and  llierc  we  must  meet  him  at  the  door  of  the 
taheniacle  of  the  n/eelins;-.  Some  make  lliese  to  he  llie  words  of 
the  spouse,  either  motlestly  ashamed  of  the  ))raises  given  lier,  and 
Willi?!!;  to  "el  out  of  tlie  hearing  of  tliem,  or  desirous  to  he  constant 
to  the  hol\  hill,  not  douhlins;  hut  litere  to  find  suitable  and  suffi- 
cient succour  and  relief  in  all  her  straits,  and  there  to  cast  anchor, 
and  wish  for  tlie  day  which,  at  the  lime  apponited,  would  breali, 
and  the  s/iadous  flee  awai/.  The  liolv  hill  (as  some  observe)  is  here 
called  both  a  iiiou/ilain  of  mijrrli,  which  is  bitter,  and  a  hill  of 
frankincense,  which  is  sweet,  for  there  we  have  occasion  \w\.\\  lo 
mourn  and  rejoice  ;  repentance  is  a  bitter  sweet,  but  in  lieaven  it 
will  be  all  frankincense,  and  no  nivrrh.  Praver  is  compared  lo 
incense,  and  Christ  will  meet  his  pravins;  people,  and  will  bless  them. 
III.  His  repeated  commendation  of  the  beauty  of  his  spouse; 
(v.  7.)  Thnn  art  all  fair,  mtj  lore.  He  had  said,  (r.  1.)  T/wu  art 
fair ;  but  here  he  goes  further,  and,  in  review  of  llie  particulars, 
as  of  those  of  the  creation,  he  pronounces  all  rcri/  f)nnd ;  "  Tlion 
art  all  fair,  m;/  Inve,  thou  art  all  over  beaulifid,  and  lliere  is 
notliins;  amiss  in  thee,  and  thou  hast  all  beauties  iji  Ihco  ;  thou 
art  sanctified  uliolly  in  every  part,  all  l/iini/s  are  become  neic, 
(2  Cor.  5.  17.)  there  is  not  only  a  new  face  and  a  new  name,  but  a 
new  man,  a  new  naturr;  there  is  no  spot  in  thee,  as  far  as  thou 
»rt  renewed."  The  spiritual  sacrifices  must  be  without  blemish; 
thert  IS  no  spot  bill  such  as  is  often  the  spot  of  God's  chililren, 
none  of  the  leopard's  spots.  The  church,  when  Christ  shall 
present  it  to  liiniself  a  glorious  church  will  be  altogether  without 
tpot  or  wrinkle,  Eph.  5.  27. 

8.  Come  with  me  ffom  Lebanon,  vn/  spouse, 
with  me  from  Lebanon :  look  from  tlie  top  of 
Amana,  from  tlie  top  of  Shenir  and  Hermon,  from 
the  lions'  dens,  from  liie  mountains  of  the  leopards. 
9.  Tiiou  hast  ravished  my  heart,  my  sister,  mi/ 
spouse;  thon  hast  ravished  my  h^art  Avilh  one  of 
thine  eyes,  witii  one  chain  of  thy  neck.  10.  How 
fair  is  thy  love,  my  sister,  vii/  spouse !  How  much 
better  is  thy  love  than  wine!  and  the  smell  of 
thine  ointments  than  all  spices!  11.  Thy  lips,  O 
»m/ spouse,  drop  as  the  honey-comb:  honey  and 
milk  «r«  under  thy  tongue;  and  tlie  smell  of  thy 
garments  is  like  the  smell  of  Lebanon.  12.  A 
garden  inclosed  is  ray  sister,  in_i/  spouse  ;  a  springs 
shut  up,  a  fountain  sealed.  13.  Thy  plants  are 
an  orchard  of  pomeo-ranales,  with  pleasant  fruits, 
camphire,  with  spikenard.  14.  Spikenard  and 
saffron,  calamus  and  ciimamon,  with  all  trees  of 
frankincense,  myrrh  and  aloes,  with  all  the  chief 
spices. 

These  are  still  the  words  of  Christ  to  his  chnrcK,  expressins 
his  great  esteem  of  her  and  affection  to  her,  the  opinion  he  had 
of  her  heautv  and  excellency,  the  desire  he  had  of,  and  tlip  delight 
he  had  in,  her  converse  and  society.  And  so  ounht  men  to  love 
their  wives  as  Christ  loves  the  church,  and  lakes  pleasure  in  it  as 
if  it  were  s|>o(less  and  had  no  fault,  when  jet  it  is  coni)assed  wilh 
infirmity. 

Now,  observe  here, 

I.  The  endearing  names  and  titles  by  which  he  calls  her,  to 
express  his  love  to  her,  to  assure  her  of  it,  and  to  engage  and 
excite  her  love  to  him.  Twice  here  he  calls  her  Mi/  spovse, 
(r.  8,  11.)  and  three  limes  My  sister,  my  spouse,  t).  9,  10, 12. 
Mention  was  made  (c/i.3. 11.)  of  the  day  of  his  cspotisals,  and, 
after  that,  she  is  called  his  spouse,  not  before.  Note,  There  is  a 
marriage-covenant  between  Christ  and  his  church,  between  Christ 
and  f  very  true  believer.  Christ  call.i  his  church  his  •pome,  and  bis 


calling  her  so  makes  her  so.  "  I  have  betrothed  lliee  unto  me  for 
ever;  and  as  the  bridegroom  rejoices  over  the  biiile,  so  shall  thy 
God  rejoice  over  ihee."  He  is  not  ashamed  lo  own  llie  relalion, 
but,  as  becomes  a  kind  and  lender  husband,  he  speaks  utfrdionaUly 
to  her,  and  calls  her  iiis  spouse,  which  canuot  but  strongly  engage 
her  to  be  faithful  to  him.  Nay,  because  no  one  relation  among 
men  is  sufficient  lo  set  forth  Christ's  hive  lo  his  cliuich,  and,  to 
shew  that  all  this  must  he  understood  spiritually,  he  owns  her  in 
l"o  relations,  which,  among  men,  are  incompatible,  My  sister,  iiit/ 
spouse.  Ahraham's  sa\ins  of  Sarah,  She  is  mi/  sister,  was  inter- 
preted as  a  denying  of  her  lo  be  his  wife;  but  Christ's  church  ii 
to  him  both  a  sister  aiul  a  spouse,  as  Mallh.  12.  50.  a  sister  ami 
mother.  His  falling  her  sister,  is  grouniled  upon  his  lakiiisr  .mr 
nature  upon  him  in  his  iniarnalion,  and  his  making  us  partakers 
of  his  nature  in  our  sandificalion.  Hedolhed  himself  with  a //(»/)/, 
(Heb.  2. 14.)  and  he  clolhcs  believers  wilh  his  Spirit,  f  I  Cor.fi.  17.) 
and  so  lliey  become  his  sisters.  They  are  children  of  (Jod  his 
Falher,  (2Cor.  0.  Hi.)  and  so  they  become  his  sisters;  he  thai 
sanctifies,  and  they  that  are  sanctified,  are  all  of  one,  (He!).  2.  11.) 
and  he  owns  them,  and  Ioms  them,  as  his  sislirs. 

H.  The  aracious  call  he  gives  her  lo  ciune  aloni:  with  him  as  a 
faithful  bride,  that  musl  forael  her  own  people  and  her  fit  hers  house, 
and  leave  all  to  cleave  to  him.  I'/ii  In  Cuius,  ibi  etio  Cnia — If'here 
thou  Cains  art,  I  Caia  uill  be.    Come  wilh  niv  from  Lebanon,  c.  8. 

It  is,  l..\  precept;  so  we  lake  if,  like  that,  (cA.  2.  10,  13.) 
Rise  vp,  and  come  away.  All  that  are  bv  failh  come  to  Christ, 
must  come  wilh  Christ,  in  h(dv  obedience  lo  him,  and  i  ompliance 
"ilh  him.  Reins;  joined  to  him,  we  must  walk  willi  him.  This 
is  his  command  to  ns  dailv,  "Come  with  me,  my  spouse;  come 
wilh  me  lo  Ciod  as  a  Father,  come  with  me  onward,  heaveiiwaril, 
come  forward  wilh  me,  come  up  wilh  me  ;  come  with  me  from 
Lebanon,  from  the  top  of  Amana,  from  the  lions'  dens."  'I'hcse 
mountains  are  to  be  considered,  (1.)  .As  seeminelv  dfli^hlfiil 
places  ;  Lebanon  is  called  that  yondly  mountain,  Deul.  3.  25.  We 
read  of  the  fllory  of  Lebanon,  (lsa.35.  2.)  and  its  goodly  smell, 
Hos.  14.  G.  We  read  of  the  pleasant  dew  of  Hermon,  (Ps."l33.  3.) 
and  {\\Q  joy  of  Hermon;  (Ps.  89.  12.)  and  we  mav  suppose  the 
oilier  mountains  here  mentioned  to  be  pleasant  ones  ;  and  so  this 
is  Christ's  call  to  his  spouse  to  come  off  from  Ihe  world,  all  its 
products,  all  its  pleasures,  to  sit  loose  to  all  the  delights  of  sense  ; 
all  those  must  do  so  that  would  come  with  Christ;  lliev  must  lake 
their  affections  off  from  all  present  things  ;  \ea,  though  ihey  be 
placed  at  Ihe  upper  end  of  (he  world,  on  the  top  of  Amana,  ami 
the  top  rf  Shenir,  Ihouah  ihev  eiijov  the  highest  satisfactions  the 
rreature  can  propose  to  give,  vet  Ihev  must  come  axcay  from  Ihem 
all,  and  live  above  the  tops  of  the  highest  hills  on  earth,  that  they 
!  mav  have  their  eoncersatio/t  in  hiavin.  Come  from  those  moun- 
tains, to  go  alone  "''h  Christ  to  the  holy  mountain,  Ihe  moun- 
tain of  myrrh,  v.  G.  Even  while  we  have  our  residence  on  these 
mouiilains,  vet  we  must  look  from  them,  look  above  them.  Shall 
we  lift  up  our  ci/es  lo  the  hills?  No  ;  our  help  comes  from  the  Lord, 
Ps.  121.1,2.  We  must  look  beyond  them,  lo  the  things  that  are 
not  seen,  (as  ilicse  liiah  bills  are,)  that  are  eternal.  From  the 
tops  of  Shenir  and  Hermon,  which  were  on  Ihe  oilier  side  Jordan, 
as  from  Pisffah,  lliey  could  see  the  land  of  Canaan;  from  thi< 
ivorld  we  must  look  forward  lo  the  heller  country.  (2.)  They 
are  lo  be  considered  as  reallv  riancerous  ;  these  hills  indeed  are 
pleasant  enouch,  but  there  are  in  Ihem  lions'  dens  ;  lliey  are  moun- 
tains of  the  leopards,  mountains  of  prev,  Ihoiigh  Ihey  seem  glorious 
and  excellent,  Ps.70.  4.  Satan,  that  lonriH//  //ok,  is  Ihe  ;»/nre 
of  this  world,  in  the  things  of  it  he  lies  in  wail  lo  devour;  on  the 
tops  of  these  mountains  there  are  many  dangerous  templations  to 
those  who  lake  up  their  residence  in  ihem  ;  and  therefore  cnme 
with  me  from  them  ;  let  us  not  set  our  hearts  upon  Ihe  things  of 
Ibis  world,  and  then  they  can  do  us  no  hurt.  Come  with  me  from 
Ihe  temples  of  idolalersi  and  the  societies  of  wicked  people  ;  so 
some  understand  it ;  Come  out  from  among  them,  and  be  ye 
separate.  Come  from  under  the  dominion  of  your  own  lusts,  which 
are  as  /ions  and  lco},ards,  fierce  upon  us,  and  making  us  fierce. 

2.  It  may  be   taken  as  a  promise  ;  Thou  shall  come  with  ma 


SOLOMON'S  SONG,  IV.      The  Love  of  Christ  to  the  Church. 


from  Lebanon,  from  the  lions'  dens;  thai  is,  (1.)  "  Many  shall  be 
broi/jlif  home  Lo  nie,  as  liv'mo;  members  of  tlie  iliiircli,  from  every 
point,  from  Lebanon  in  the  north,  Amana  in  the  west,  Hermon 
in  the  east,  Shenir  in  Ihe  soiilli,  from  all  parls,  to  sit  down  nitli 
Ahraham,  haar,  and  ^1700/^,  Maflh.  8.  11 .  See  Isa.  49.  11 , 1"2. 
Some  from  the  fops  of  these  mountains,  some  of  the  great  men  of 
this  world,  shall  give  themselves  fo  Christ.  (2.)  The  church  shall 
be  delivered  from  her  perserutors,  in  due  time  :  though  now  she 
diidh  among  lions,  (Ps.  57. 4.)  Christ  will  lake  her  with  himself 
from  among  their  dens. 

III.  The  great  delight  Christ  takes  in  his  ciiurch,  and  in  all 
believers.     He  delights  in  them, 

1.  As  in  an  aireeable  bride,  arfoj7!ef//o)-  her  husband,  (Rev.  21. 2.) 
who  qrenlly  desires  her  beaitfy,  Ps.  45.  11.  No  expressions  of  love 
ran  be  more  passionate  than  these  here,  in  wtiicli  Christ  manifests 
his  affection  to  his  church  ;  and  vet  that  great  proof  of  his  love, 
his  dying  for  it,  that  he  might  present  it  to  himself  a  glorious 
ilnirch,  goes  far  beyond  them  all.  A  spouse,  so  dearly  bought 
and  paid  for,  could  not  but  be  dearly  loved  ;  such  a  price  being 
gi\f  11  for  lier,  a  hish  value  must  needs  be  put  upon  her  accord- 
iiialv ;  and  both  together  mav  well  set  us  a  yvondering  at  the 
heiqlit  and  depth,  and  Inir/lh  and  breadth,  of  the  love  of  Christ, 
vhielt  passes  h)iO}ried(/e,  that  love  in  w  hich  he  gave  himself  for  tis, 
an<l  eives  himself  to  us.      Observe, 

(  1 .)  How  he  is  affected  towards  his  spouse  ;  Thou  hast  ravished 
n>y  heart;  the  word  is  used  only  here.  Thou  hast  hearted  me,  or, 
Thnii  hast  vnhearled  we.  New  words  are  coined  to  express  the 
inexpressibleness  of  Christ's  surprising  love  to  his  church  ;  and  the 
strength  of  that  love  is  set  forlh  bv  that  which  is  a  weakness  in 
men,  who  are  so  much  in  love  with  one  object,  as  to  be  heartless 
to  every  thing  else.  This  may  refer  to  that  love  which  Christ  had 
to  the  chosen  remnant,  before  the  worlds  were,  when  his  delights 
u-ere  irilh  the  sons  of  men,  (Prov.  8.  31.)  that  first  love,  which 
biouaht  him  from  heaven  to  earth,  to  seek  and  save  them  at  such 
vast  expence,  vet  includina;  the  complacency  he  takes  in  them 
when  he  brought  them  to  himself.  Note,  Christ's  heart  is  upon 
his  church  ;  so  it  has  appeared  all  along ;  his  treasure  is  in  it,  it  is 
his  peculiar  treasure,  (Exod.19.  5.)  and  therefore  there  his  heart 
is  also.  "  Never  was  love  like  unto  the  love  of  Christ,  which 
"  made  him  even  mindless  of  himself,  when  he  emptied  himself 
"  of  his  glorv,  and  despised  all  shame  and  pain,  for  our  sakes. 
"  The  woimd  of  love  towards  us,  which  he  had  from  eternity  in 
"  himself,  made  him  neglect  all  Ihe  wounds  and  reproaches  of 
"  the  cross;"  so  Bishop  Reynolds  here.     Thus  let  lis  love  him. 

f  2.)  What  it  is  that  thus  affects  him  with  delight. 

[1.]  The  reaard  she  has  to  him  ;  Thou  hast  ravished  my  heart 
with  one  of  thine  eyes,  those  dove's  eyes,  clear  and  <'haste,  (which 
were  connnended,  v.  1.)  with  one  glance  of  those  eyes.  Christ  is 
wonderfidiv  pleased  with  those  that  look  unto  him  as  their 
Saviour,  and  thro'igh  l!ie  eye  of  faith  dart  their  affections  to  him 
above  any  rival  whatsoever,  and  whose  eyes  are  ever  toicards  him  ; 
he  is  soon  aware  of  the  fir^t  look  of  a  soul  towards  him,  and  meets 
it  will)  his  favours. 

[2.]  The  ornaments  she  has  from  him,  that  is,  the  obedience 
she  yields  to  him,  for  that  is  the  chain  of  her  nee/t,  the  graces  that 
?nrich  her  soul,  which  are  connected  as  links  in  a  chain  ;  the  exer- 
cise of  these  graces  in  a  conversation  which  adorns  liolh  herself 
and  Ihe  doctrine  of  Jesus  Christ,  which  she  professes  to  believe,  as 
a  C"ld  chain  is  an  ornament  to  ))ersons  of  qualitv,  and  an  entire 
submission  to  the  comniandins;  power  of  his  law,  and  the  con- 
straining (lower  of  bis  love  ;  bavin?  shaken  off  Ihe  hands  of  our 
neck,  by  which  we  were  tied  to  this  world,  (Isa.52.  2.)  and  theyoke 
of  our  transgressions,  \\v  are  bound  wilh  Ihe  cords  of  love,  as  chains 
of  gold,  to  Jesus  Christ,  and  our  necks  are  brouaht  under  his  sweet 
and  easy  yoke,  to  draw  in  it ;  Ihis  recommends  us  to  Jesus  Christ, 
for  this  is  that  true  wisdom  which,  in  his  account,  is  an  ornament 
of  grace  unto  the  head,  and  chains  about  the  neck,  Prov.  1.9. 

[3.]  The  affection  she  has  for  him  ;  Ilnir  fair  is  thi/  love!  how 
l>eaiitiful  is  it!  Not  only  thy  love  itself,  but  all  the  fruits  and  pro- 
duce of   it,  ito  working  in  the  heart,  its  works  hi  the  life.     How- 


well  does  it  become  a  believer  thus  to  love.  Christ,  and  what  a  plea- 
sure does  Christ  take  in  it  !  Nothing  recommends  us  to  Christ  so  as 
this  does.  How  much  better  is  thy  love  than  '.cine!  Than  all  the 
wine  that  was  poured  out  to  the  Lord  in  the  drink-offerings  ;  hence 
the  fruit  of  the  vine  is  said  to  cheer  God  and  man.  Judges,  9.  13. 
She  had  said  of  Christ's  love.  It  is  belter  than  wine ;  (c//.1.2.) 
and  now  Christ  says  so  of  hers  ;  there  is  nothing  lost  l)v  praising 
Christ,  nor  will  he  be  behindhand  with  his  friends  in  kindness. 

[4.]  The  ointments,  the  odours,  wherewith  she  is  perfumed,  the 
gifls  and  graces  of  the  Spirit,  her  good  works,  which  are  an  cilnur 
of  a  sweet  smell,  a  sacrifice  acceptable,  uell-pleosing  to  God, 
Phil.  4. 18.  The  smell  of  thine  ointment  is  better  than  allspices,  such 
as  the  queen  of  Sheba  presented  to  Solomon,  camel-loads  of  them, 
(1  Kings,  10.2.)  or,  rather,  than  all  the  spices  that  were  used  in 
compounding  the  holy  incense  which  was  burned  daily  on  the 
golden  allar;  love  and  obediehce  to  God  are  more  pleasing  to 
Christ  than  sacrifice  or  incense.  The  smell  of  her  garments  too, 
Ihe  visible  professions  she  makes  of  religion,  and  relation  to  Christ, 
before  men,  and  wherein  she  appears  to  the  world,  this  is  very 
grateful  to  Christ,  as  ihe  smell  of  Lebunim.  Christ  having  put  upon 
his  spouse  the  white  raiment  of  his  own  righlcoiisness,  (Rev. 3. 18.) 
and  the  righteousness  of  saints,  (llev.  19.  8.)  and  this  perfumed 
with  holv  .joy  and  comfort,  he  is  well-pleased  wilh  it. 

[5.]  Her  words,  both  in  her  devotions  to  God,  and  her  discourses 
with  men;  (?;.  11.)  Thy  lips,  O  my  spouse,  drop  as  the  honey- 
comb, drop  that  which  is  very  sweet,  and  drop  it  freely  and  plen- 
tifully. If  what  Ciod  speaks  to  us  be  sueeter  to  us  than  the  honey 
and  the  honey-comb,  (Ps.  19.  10.)  what  we  sav  to  him  in  prayer 
and  praise  shall  also  be  pleasing  to  him  ;  Su-eet  is  thy  voice.  And 
if,  out  of  a  good  treasure  in  \he  heart,  we  bring  forlh  good  things, 
if  our  speech  be  always  uith  grace,  if  our  lips  use  knonledge  aright, 
if  they  disperse  knoivledge,  they  then,  in  Christ's  account,  even 
drop  the  honey-comb,  out-drop  it.  Honey  and  milk  (Ihe  two  staple 
commodities  of  Canaan)  are  under  thy  tongue;  that  is,  in  thv 
heart ;  not  only  reserved  there  for  thy  own  use  as  a  sweet  morsel 
for  thyself,  but  ready  there  for  the  use  of  others.  In  the  word  of 
God  there  is  sweet  and  wholesome  nourishment,  milk  for  babes, 
honey  for  those  that  are  grown  np,  Christ  is  well-pleased  with 
Ihose  that  are  full  of  his  word. 

2.  As  in  a  pleasant  garden.  And  well  may  a  verv  great  deliahl 
be  compared  to  the  tlelight  *aken  in  a  garden,  when  Ihe  happiness 
of  Adam  in  innocencv  was  rejiresented  bv  the  piiftins  of  him  in 
a  garden,  a  garden  of  pleasure.  This  c :>mparis(m  is  pursued, 
I'.  12  .  .14.  The  church  is  fitly  eomjiared  to  a  garden,  to  a  canlen 
which,  as  usual,  had  a  fountain  in  it;  where  .Solomon  made  him 
gardens  and  orchards,  he  made  him  pools  of  ualer,  (Lccl.  2.  5,  0.) 
not  only  for  curiosity  and  diversion,  in  water-works,  but  for  use,  to 
water  tlie  gardens;  Eden  was  icell-walered,  Gen.  2.  10. — 13.  10. 
Observe, 

(  1.)  The  peculiavily  of  this  garden  ;  it  is  a  garilen  enclosed,  a 
paradise  separated  from  the  common  earlh  ;  it  is  appropriated  to 
God,  he  has  set  it  apart  for  himself.  Israel  is  Ciod's  |)nrlion,  Ihe 
lot  of  his  inheritance,  ft  is  inclosed  lor  secrecy  ;  the  saints  are 
God's  hidden  ones,  therefore  //le  icorW  knows  them  not ;  Christ 
walks  in  his  garden  unseen.  It  is  inclosed  for  safety ;  a  hedge  of 
protection  is  made  about  it,  which  all  the  powers  of  darkness 
cannot  cither  fiiul  or  make  a  gap  in.  Ciod's  vineyard  is  fenced; 
(Isa.  5.2.)  there  is  a  wall  about  it,  a  wall  of  fire.  It  has  a 
spring  in  it,  and  a  fountain,  but  it  is  a  spring  shut  vp,  and  a 
fountain  sealed,  which  sends  its  streams  abroad,  (Prov.  5.  Ifi.) 
but  it  is  itself  carefully  locked  up,  that  it  may  not  by  any  inju- 
rious hand  be  muddied  or  polluted.  The  souls  of  believers  are  as 
gardens  inclosed;  grace  in  them  is  as  a  spriny  shut  up  there  in 
the  hidden  man  of  the  hnart,  where  the  water  that  Christ  gives  is 
a  well  of  living  water,  John,  4.14. — 7.  38.  The  Old-Testament 
church  was  a  garden  inclosed  by  the  partition  wall  of  the 
ceremonial  law ;  the  Bible  was  then  a  spring  shut  up  and  a 
fountain  sealed,  it  wag  confined  to  one  nation  ;  but  now  tlie  wall 
of  separation  is  removed,  the  gospel  preached  to  every  nation,  and 
in  Jesus  Christ  there  it  neither  Greek  nor  Jew. 


(2.)  The  products  of  this  garden;  it  is  as  the  garden  of  Eden, 
tt  here  the  Lord  God  madi:  tnrjrnw  evert/  free  that  is  pleasant  In  the 
SH/ht,  and  f/(iod  fnr  fond,  Cjen.  2.  0.  Thij  plants,  or  phiiitalions, 
tire  an  orchard  i>f  pnmei/ranates  n  ith  pleasant  fruits,  c.  13.  It  is 
not  like  the  cinvijard  nf  the  man  mid  of  nnderstandinf/,  lh:it  was 
all  (jrmni  over  nith  thorns  and  nettles ;  liiit  here  aiv  frnits,  plea- 
sant fruits,  all  trees  of  frankincense,  and  all  the  chief  spiers,  i-.l.J. 
Here-  is  i;rpat  plenty  of  fniils,  and  great  >arielv,  iiolliing  wauling 
uhicli  iiiiglit  cillici-  heaiitify,  or  enrich,  this  garden,  might  nialie 
It  either  (lelinlilful  or  spr\iceal)le  to  ils  great  Lord  ;  every  thing 
here  is  the  liest  of  the  kind;  their  chief  spices  were  niiali  more 
valuahle,  because  imicli  more  durable,  than  the  choicest  of  onr 
flowers.  Solomon  was  a  great  master  in  holanv  as  well  as  other 
parts  of  natural  philosophy  ;  he  lieated  largely  of  trees,  ( 1  Kings, 
4.  33.)  and  perha))s  had  reference  to  some  specific  qualities  ot 
the  fruits  here  specified,  which  made  Ihem  very  fit  for  the  piir- 
|)Ose  for  which  he  alludes  to  them;  but  we  must  be  content  to 
observe,  in  general,  that  saints  in  the  church,  and  graces  in  the 
saints,  are  very  fitly  compared  to  these  /(-(/(V.?  and  spices;  for, 
[  1 .]  They  are  planted,  and  do  not  grow  of  themselves;  the  trees  of 
ri'/hteonsness  are  the  planting  of  the  Lord,  (Isa.Gl.3.)  grace 
springs  from  an  incorruptible  seed.  [  2.]  They  are  precious  and 
of  liisih  value  ;  hence  we  read  of  \\\e  precious  sons  of  Zion  and  their 
precious  faith,  they  are  plants  of  rcnnun.  [3.]  They  are  pleasant, 
and  of  a  sweet  savour  to  God  and  man,  and,  as  strong  aromatics, 
diffuse  their  fragrancy.  [4.]  Tluv  are  profitable  and  of  great  use; 
saints  are  the  blessings  of  this  earth,  and  their  graces  are  their 
riches  with  which  tlicv  trade  as  the  merchants  of  the  east  with 
their  spices.  [5.]  They  are  permanent,  and  will  be  preserved  to 
good  purpose,  when  flowers  are  withered  and  good  for  nothing. 
Grace,  reduced  into  glory,  will  last  forever. 

15.  A  fountain  of  tjafdens,  a  well  of  living 
waters,  and  streams  from  Lebanon.  16.  Awake, 
O  north  wind  ;  and  come,  tlioii  south  ;  hlow  upon 
my  ijarden,  that  the  spices  thereof  may  flow  out. 
Let  my  beloved  come  into  his  garden,  and  eat  his 
pleasant  fruits. 

These  seem  to  be  the  words  of  the  spouse,  the  church,  in  answer 
to  the  commendations  which  Christ,  the  Bridegroom,  had  given  of 
Ik  r  as  a  pleasant  fruitful  garden.      Is  she  a  garden  ? 

1.  She  owns  her  dependence  upon  Christ  himself  to  make  this 
garden  fruitful ;  to  him  she  has  an  eve,  (v.  15.)  as  the  Fountain  of 
tjardens,  not  onlv  the  Founder  of  them,  by  whom  ihev  are  planted, 
inid  to  whom  thev  owe  their  being,  but  the  Fountain  of  them,  by 
whom  they  are  watered,  and  to  whom  thev  owe  their  conlinu.ince 
and  well-being,  and  without  whose  constant  supplies  they  woidd 
siion  become  like  the  dry  and  barren  wilderness;  to  him  she  gives 
all  the  elorv  of  her  fruitfulness,  as  being  nothing  without  him:  O 
fountain  nf  c/ardens.  Fountain  of  all  good,  of  all  grace,  do  not  thou 
fail  me.  Does  a  believer  sav  to  the  church,  All  my  sprinr/s are  in 
thee.,  in  thee,  O  Zion?  (Ps.87.7.)  The  church  transmits  the  praise 
to  Christ,  and  says  to  hm.  All  mil  sprinr/s  arein  thee  ;  thou  art //ie 
Well  of  livinr/  vuters,  (.rer.2.13.)  out  of  which  flow  the  streams 
from  Lebanon,  the  river  Jordan,  which  had  its  rise  at  the  foot  of 
mount  Lebanon,  and  the  waters  of  the  sanctuary,  which  issued  out 

from  nnder  the  threshold  of  the  house,  Ezek.47.1.  They  that  are 
gardens  to  Christ,  must  acknowledge  him  a  Fountain  to  them,  from 
whose  fulness  they  receive,  and  to  whom  it  is  owing  that  their 
souls  are  as  a  watered  r/arden,  .Ter.  31. 12.  The  city  of  God  on 
earth  is  made  rjlad  with  the  ricer  that  flows  fron]  this  Fountain, 
(Ps.  46.  4.)  and  the  new  Jerusalem  has  its  pure  riurr  of  water  of 
life  proceediny  out  nf  the  thrnne  nfGod  and  of  the  Lamb,  Rev. 22.1. 

2.  She  implores  the  influences  of  the  t)lessed  .Spirit  to  make  this 
garden  fragrant;  (i'.  10.)  Anahe,  O  nnrth-icind,  and  cnnie,  thou 
south.  This  is  a  prayer,  (1.)  For  tlie  church  in  general,  lliat  there 
mav  he  a  plentiful  effusion  of  the  Spirit  upon  it,  in  order  to  its 
flourishing  estate.     Ministers'  gifts  are  the  spices;  when  the  Spirit 


SOLOMON'S  SONG,  IV,  V.      The  Love  of  the  Church  to  Christ. 

frvitfvl field,  Isa.  32. 15.     This  prayer  was  answered  in  the  pour- 
ing out  of  the  Spirit  on  the  day  nf  Pentecost,  (Acts,  2.  1.)  usliercii 
in    by  a  mit/hty   uind;  then   the   apostles,   who  were   hound    up 
before,  flowed  forth,  and  were  a  su-eet  sarnvr  to  Gnd,  2Cor.2. 15. 
(  2.)   For  particular  believers.      Note,  [  I.]  Sanctified  .souls  are  as 
gardens,  gardens  of  the  Lord,  inclosed  for  him.   [  2.]  Graces  in  the 
soul  are  as  spices  in  these  gardens,  that  in  them  which  is  valuabl- 
and  usefid.   [  3.]  It  is  very  desirable  that  the  spices  of  grace  sliouhJ 
flow  forth  both  in  pious  and  devout  affections,  and  in  holy,  graciou>- 
actions,  that  with  them  we  may  honour  God,  adorn  our  profession, 
and  do  that  which  will  be  grateful  to  good  nieii.     [4.]  The  blessed 
S))irit,  in  his  operations  uptm  the  soul,  is  as  the  nnrth  and  the  south 
wind,  which  bb>ws  where  it  listeth,  and  from  several  points,  John,  3.8. 
There  is  the  north-wimi  of  convictions,  and  tlie  south-wind  of  com- 
forts;   but  all,  like  the  wind,  brought  out  of  God's  treasuries,  and 
fulfilliny  his  word.     [3.]  The  flowing  forth  of  the  spices  of  grace 
depends  upon  the  gales  of  the  Spirit ;    he  stirs  up  good  affections, 
and  works  in  us  both  to  will  and  to  do  that  which  is  good  ;  it  is  he 
that  maiies  manifest  the  savour  of  his  knowledge  bv  us.      [fi.]  We 
ought  therefore  to  wait  upon  the  Spirit  of  grace  for  his  quickeiiin" 
influences,  to  pray  for  them,  and  to  lay  our  soids  under  them.   God 
has  promised  to  give  us  his  Spirit,  but  he  w  ill  for  this  be  inquired  of. 
3.   She   invites   Christ   to   the    best   entertainment    the   garden 
affords;   Zc/  my  beloved  then   come  into  his  garden,  and  eat  his 
pleasant  fruits:  let  him  have  the  honour  of  all  the  products  of  the 
garden,  it  is   fit   he   should,  and  let   me  have  the  comfort  of  his 
acceptance  of  them,  for  that  is  the  best  account  thev  can  he  made 
to  turn  to.     Observe,  CI.)  She  calls  it  his  garden;   for  those  tliat 
are  espoused  to  Christ  call  nothing  tlieir  own,  but  what  they  have 
devoted  to  him,  and  desire  to  be  used  for  him.     When  the  si)ice» 
flow  forth,   then  it  is  fit  to  be  called  his  garden,  and  not  till  then. 
The  fruits  of   the  garden  are  his  pleasant  fruits,   for   he  planted 
tliem,  watered  them,  and  gave  the  increase.   What  can  we  pretend 
to  merit  at  Christ's  hands,  when  we  can  invite  him  to  nothing  but 
what  is  Ills  own  already?     (2.)  She   begs  he  wmM   visit  it,  and 
accept  of  what  it  produced.     The  believer  can  take  little  pleasure 
in  his  garden,  unless  Christ,  the  Beloved  of  his  soul,  come  to  him, 
nor  have  any  joy  of  the  fruits  of  if,  unless  they  redound  some  waj 
or  other  to  the  glory  of  Christ,  and  he  will  think  all  he  has,  well- 
bestowed  upon  him. 


is  poured  out,  these //oio  forth,  and  then  the  rvildemets  becomes  ay      2.  She  called  the  garden  his,  and  the  pleasj"\t  fruits  of  if  ftu, 


■I 


C[L\P.  V. 

In  this  chapter,  we  hare,  I.  Clirist's  •jriiciniis  accrjitiuicc  of  the  invitation  wliicli  hit 
chureli  liad  ificf/j  Itim,  anil  lite  liiinl  vi^it  leliii-h  lie  miide  to  tier,  r.  1.  //.  Tk4 
account  wluctt  the  Sjyouse  ^a'cs  of  Iter  own  follij,  in  pnttins"  n  slif^ln  upon  Iter 
Beloved,  and  the  distress  she  wis  in,  tirj  reason  of  liis  wilhdran'inf<:s,  r.  2.  .8. 
///.  Tlte  inqnity  of  the  daufihters  of  .Jerusalem  concerning  the  amiahle 
perfections  of  her  lidored,  (v. !).)  and  her  jiarticulm'  ansicer  to  lliat  inquiry, 
r.  10.  .10.     Unto  \ oil  that  l>elieve  lie  is  thus  precious. 

AM  come  into  my  garden,  my  sister,  j»y 
spouse:  I  have  iiathered  my  myrrh  with  my 
spice;  I  have  eaten  my  honey  comlj  with  my 
honey;  I  have  (h'link  my  wine  with  my  milk:  cat, 
O  friends;  drink,  yea  drink  abundantly,  O  be- 
loved. 

These  words  are  Christ's  answer  to  the  church's  prayer  in  the 
close  of  the  foregoing  chapter,  Let  my  beloved  eonie  into  his 
garden;  here  he  is  come,  and  lets  her  know  it.  See  how  ready 
God  is  to  hear  praver;  how  ready  Christ  is  to  accept  the  invita- 
tions that  his  people  give  liim,  tliough  we  are  backward  to  hear 
his  calls,  and  accept  his  invitations.  He  is  free  in  condescending 
to  us,  while  we  are  shy  of  ascending  to  him.  Observe  how  the 
return  answered  the  request,  and  outdid  it. 

1.  She  called  him  her  Beloved,  (and  really  he  was  so,)  and 
therefore'uwited  him,  because  she  loved  him;  in  return  to  this,  he 
called  her  his  .lister  and  spouse,  as  several  times  before,  cA.4. 
Those  that  make  Christ  their  best  Beloved,  shall  be  owned  by  him 
in  the  nearest  and  dearest  relations. 


The  Love  of  Christ  to  the  Church. 


ind  he  acknowledsres  Ihem  lo  be  so  ;  It  is  my  (jardcn,  it  is  my 
spice.  When  God  was  displeased  uilti  Israel,  lie  turned  Iheni  off 
to  Moses;  They  are  Ihy  ponplr;  (Kxod.  :5-2.  7.)  a!i<l  he  called  the 
appointed  feasts  of  the  Lord  Iheir  iippoiiitcd  f<-a.ils ;  (Isa.  1.14.) 
I)iit,  now  that  thev  are  in  his  favour,  he  owns  liuni  for  his  garden; 
tho'ua.h  of  small  account,  yet  it  is  mine.  Tliiy  lliat  in  sincerity 
give  up  themselves  and  all  they  have,  and  cau  do,  to  .lesus  Christ, 
he  will  '  Ihem  the  honour  to  stamp  then),  and  what  llicy  have, 
and  do,  for  him,  with  his  own  mark,  and  say,  It  is  mine. 

3.  She  invited  him  to  cnme  into  his  tjardcn,  and  he  says,  lam' 
come,  Isa.  58.  9.  Thou,  ahnit  cry,  and  he  skill  sny.  Here  [am. 
When  Solomon  prayed  Ihat  God  would  come,  and  lake  possession 
of  the  house  he  had  built  for  him,  he  did  come,  his  rjlory  filled  the 
hniise,  ClChvon.l.l.)  and  (r.  Hi.')  he  let  hiui  know  Ihat  he  had 
chosen  and  sanctified  this  house,  that  his  name  mir/ht  he  therefor 
erer.  Thev  that  throw  open  tl)e  door  of  their  souls  to  .lesns  Christ, 
shall  find  him  ready  to  come  into  Iheui;  and  in  every  |)lace  where 
he  records  his  name,  he  will  meet  his  people,  and  bless  them, 
Exod.20.  24. 

4.  She  desired  him  to  eat  his  plea snut  fruits,  to  accept  of  the 
sacrifices  offered  in  his  temple,  which  were  as  the  fruits  of  his 
9:arden,  and  he  does  so,  but  finds  Ihey  were  not  ready  for  eatino;, 
therefore  he  does  himself  galher  them;  as  the  fruits  are  his,  so  is 
the  preparation  of  them;  he  finds  the  heart  unready  for  his 
entertainment,  but  does  himself  draw  out  into  exercise  those 
gracious  habits  which  he  had  planted  there.  What  little  good 
there  is  in  us,  would  be  shed  and  lost  if  he  did  not  gather  it,  and 
preserve  it  to  himself. 

5.  She  onlv  desired  him  to  vat  the  frvits  of  the  garden,  but  he 
brought  along  wilh  him  somethins  more,  honey,  and  icine,  and 
milh,  which  yield  substantial  nourishment,  and  which  were  the 
products  of  Canaan,  Immanuefs  land.  Christ  delishts  himself 
greatly  in  that  which  he  has  both  conferred  upon  his  jieople,  and 
wrought  in  them.  Or  we  may  suppose  this  to  have  been  prepared 
by  the  spouse  herself,  as  Esther  prepared  for  the  king  her  husband 
a  banquet  of  wine ;  it  is  but  plain  fare,  and  what  is  natural,  honej 
and  milk,  but,  being  kindly  desisncd,  it  is  kindly  accepted; 
imperfections  are  overlooked,  ihe  honey-condj  is  eaten  wilh  the 
honey,  and  the  weakness  of  Ihe  flesh  passed  by,  and  pardoned,  be- 
cause Ihc  spirit  is  willing.  When  Christ  appeared  lo  his  disciples 
after  his  resurrection,  he  did  eat  with  them  a  piece  of  a  honey- 
cond),  (Luke,  24.42, 43.)  in  which  this  scripture  was  fulfilled. 
He  did  not  drink  the  wine  only,  which  is  liriour  for  men,  for  great 
men,  but  the  milk  too,  which  is  liqour  for  cliildren,  lillle  children, 
for  he  was  to  be  the  holy  child  Jesus,  that  had  need  of  milk. 

6.  She  only  invited  him  lo  come  himself,  but  he,  bringing  his 
own  entertainment  along  with  him,  brinirs  his  friends  too,  and 
invites  Ihem  to  share  in  the  pro\  isions.  The  more  the  merrier,  we 
say,  and  here,  where  there  was  so  ninch  plenty,  theie  was  not  Ihe 
Worse  fare.  When  our  Lord  Jesus  fed  five  thousand  at  once,  they 
did  all  eat,  and  ivere  filled.  Christ  inv  ites  all  his  friends  to  Ihe  wine 
and  milk  which  be  himself  drinks  of,  (Isa.  05.  1.)  to  the  feast  of 
fat  thiiiys,  and  nines  on  the  lees,  Isa.  25.  G.  The  great  work  of 
man's  redemption,  and  the  riches  of  the  covenant  of  grace,  are  a 
feast  to  Ihe  Lord  Jesus,  and  they  ought  to  be  so  to  us.  The 
invitation  is  very  free,  and  hearty,  and  loving;  Eat,  O  friends.  If 
Christ  comes  to  sup  wilh  us,  it  is  we  that  sup  with  him.  Rev.  3.  20. 
JEat,  O  fiends.  Those  only  that  are  Christ's  friends  are  welcome 
to  his  table;  his  enemies,  that  will  not  have  him  to  reign  over 
them,  have  no  part  or  lot  in  the  matter.  Drinh,  yea  drink 
abundantly.  Christ,  in  his  gospel,  has  made  plentiful  jirovision 
for  poor  souls;  he  fills  the  hungry  wilh  good  things;  there  is 
enough  for  all,  there  is  enough  for  each,  ire  are  not  straitened  in 
him  or  in  his  grace;  let  us  not  therefore  be  straitened  in  our  own 
bosoms.  Open  thy  montk  wide,  and  Christ  will  fill  it.  Be  not 
drunk  wilh  wine,  be  filled  with  the  Spirit,  Eph.  5. 10.  Those  that 
entertain  Christ  must  bid  his  friends  welcome  with  him  ;  Jesus 
and  bis  disciples  were  called  togelher  to  the  marriase,  (John, 2. 2.) 
and  Christ  will  have  all  his  friends  to  rejoice  with  him  in  the  day 
of  Lis  espousals  to  his  church,  and,  in  token  of  that,  to  feast  wIlii 


SOLOMON'S  SONG,  V. 

him.     In  spiritual  and  heavenly  joys  tliere  is  no  danger  of  exceed- 
ing;  there  we  may  drink  abundantly,  drink  nf  the  river  of  God's 


pleasures,   (Ps.  36.  8.)  m\A  he  abundantly  satisfied,   Ps.  Gj.  4. 

2.  I  sleep,  but  my  heart  wakelli :  it  is  the  voice 
of  iny  beloved  that  knockelh,  s(tijin<r.  Open  to  me, 
my  sister,  my  love,  my  dove,  my  undefiled  :  for 
tiiy  head  is  filled  with  dew,  and  my  locks  with  the 
drops  of  the  iiiuht.  3.  1  have  put  off  my  coat; 
how  shall  I  i)ut  it  on?  I  have  washed  my  feet; 
iiow  shall  I  defile  them?  4.  My  l)eloved  put  in 
his  hand  by  the  iiole  of  the  door,  and  my  bowels 
were  moved  for  him.  5.  I  rose  iij)  to  open  to  my 
beloved  ;  and  my  hands  dropped  trii/i  myirh,  and 
my  fingers  wil/i  sweet-smellmg'  myrrh,  upon  the 
handles  of  the  h)ck.  0.  I  opened  lo  my  beloved, 
but  my  beloved  had  wilhdrawii  himself,  (iiid  was 
gone:  my  soul  failed  uhen  he  sjiake:  I  soii^lit 
him,  but  I  could  not  find  him;  I  caHed  him,  hut 
he  gave  me  no  answer.  7.  The  watchmen  that 
went  about  the  city  found  me,  they  smote  me, 
tliey  wounded  me;  the  keepers  of  the  walls  took 
away  my  vail  from  me.  8.  J  charge  yoti,  O 
daughters  of  Jerusalem,  if  ye  find  my  beloved, 
that  ye  tell  him,  that  1  am  sick  of  love. 

In  this  song  oi  loves  and  jovs,  we  have  here  a  very  melanchulv 
scene  ;  Ihe  spouse  here  speaks,  not  lo  her  Belov  ed,  (as  before,  for  lie 
is  witlidrawn,)  but  of  him,  and  it  is  a  sad  story  she  tells  of  her  ovvii 
foUv  and  ill  conduct  tovvar<l  him,  uotwilbslanding  his  kindness,  and 
of  the  just  rebukes  she  fell  under  fur  it;  perhaps  it  may  refer  !>. 
Solon)on"s  own  apostacy  from  God,  and  the  sad  effects  of  Ihat 
apostacv,  after  God  had  come  into  his  garden,  had  taken  possession 
of  the  temple  he  had  built,  and  he  had  feasted  with  (iod  ujion  Ihc 
sacrifices;  (v.l.)  however,  it  is  applicable  to  Ihe  loo  cominun  case 
both  of  churches  and  particular  believers,  who  by  their  cart  lessness 
and  security  provoke  Christ  to  withdraw  from  them.      Observe, 

I.  The  indisposition  that  the  spouse  was  utiiler,  and  the  iislles^s- 
ncss  that  had  seized  her;  (t'.2.)  I  sleep,  but  my  heart  wakis. 
Here  is,  1.  Corruption  ap|)earing  in  the. actings  of  il ;  I  sleep ;  []:e 
wise  virgins  slumbered.  She  was  on  her  bed,  (c//.  3.  1.)  but  now 
she  sleeps.  Spiritual  distempers,  if  not  striven  against  at  first,  are 
apt  to  grow  upon  us,  and  to  get  ground.  She  slept :  jiioiis  affec- 
tions cooled,  she  neglected  her  duty,  and  grew  remiss  in  il,  she 
indulged  herself  in  her  case,  was  secure  and  off  hervvakh.  'this  is 
sometimes  Ihe  bad  effect  of  more  than  ordinary  eidaigemeuls,  a 
good  cause.  St.  Paul  himself  was  in  danger  of  being  puffed  up 
with  abundant  revelations,  and  of  saying.  Soul,  take  thine  r,.se, 
which  made  a  thorn  in  thr  flesh  necessary  for  him,  to  keep  him 
from  sleeping.  Christ's  discijdes,  when  he  was  come  into  his 
garden,  the  garden  of  his  agony,  were  heavy  with  slee)),  and  could 
not  watch  wilh  him.  True  Christians  are  not  always  alike  lively 
and  vigorous  in  religion.  2.  Grace  reniaining,  notwithslandiug,  in 
the  habit  of  it;  "  My  heart  uakes,  my  own  conscience  reproached 
me  for  it,  and  ceases  not  to  rouse  me  out  of  niv  sluggishness.  jfVfc 
spirit  is  willing,  and,  after  the  inner  man,  I  delight  in  the  law  oj 
God,  and  with  my  mind  I  serve  that.  I  am,  for  the  present,  over- 
powered by  temptation,  but  all  does  not  go  one  way  in  me.  I 
sleep,  but  it  is  not  a  dead  sleep,  I  strive  against  il,  it  is  not  a  sound 
sleep,  I  cannot  be  easy  under  this  indisposition."  Note,  (  1.)  We 
ought  to  take  notice  of  our  own  spiritual  slumbers  and  distempers, 
and  to  reflect  upon  it  with  sorrow  and  shame  that  we  have  fallen 
asleep,  when  Christ  has  been  nigh  us  in  his  garden.  (2.)  When 
we  are  lamenting  what  is  amiss  in  us,  we  must  not  overlook  the 
good  that  is  wrought  in  us,  and  preserved  alive.     "  My  hearl 


SOLOMON'S  SONG,  V.      The  Love  of  the  Churcli  to  Christ 


KaVcs  in  Clirist,  who  is  dear  to  mc  as  my  own  heart,  and  is  my 
Life;  when  I  sleep,  he  neithev  slumhcrs  nor  sleeps." 

IF.  The  call  that  Christ  cave  to  iier,  when  she  was  under  this 
fndisposition ;  It  is  the  voice  of  my  Beloved;  she  knew  it  to  he  so, 
and  was  soon  aware  of  it,  whidi  was  a  sign  that  her  heart  was  awake. 
Like  the  child  Samuel,  she  liear<l  at  the  first  call,  hut  did  not,  like 
bin),  mistake  the  person;  she  knew  it  to  he  the  voice  of  Christ.  He 
knocks,  to  awaken  us  to  come  and  let  him  in;  knocks  by  his  word 
and  Spirit,  knocks  hy  afflictions  and  bv  our  own  consciences; 
thonnh  this  is  not  expressly  rpioled,  yet,  prohahly,  it  is  referred  to, 
(Rev.  3.  20.)  Behold,  I  stand  at  the  door,  and  hnnck.  He  calls  sin- 
ners into  covenant  with  him,  and  saints  into  communion  with  him. 
Those  w  hom  he  loves  he  will  not  let  alone  in  their  carelessness,  but 
will  find  some  way  or  oilier  to  awaken  them,  to  rebuke  and  chasten 
them.  When  we  are  unmindful  of  Christ,  he  tliinks  of  us,  and  pro- 
vides that  our  faith  fait  not.  Peter  denied  Christ,  but  the  Lord 
turned,  and  looked  upon  him,  and  so  brought  hiiu  to  iiimself  again. 

Observe  how  moving  the  call  is.  Open  to  me,  my  sister,  my  love. 
1.  He  sues  for  entrance,  who  may  demand  it;  and  knocks,  who 
could  easily  knock  the  door  down.  2.  He  gives  her  all  the  kind 
and  most  endearing  titles  imaginable.  My  sister,  my  love,  my  dove, 
my  nndefiled ;  he  not  only  gives  her  no  liard  names,  nor  u|)braids 
her  with  unkindness  in  not  sitting  up  for  him,  but,  on  the  contrary, 
studies  how  to  express  his  tender  affection  to  her  still;  his  loviny- 
kindness  he  will  not  utterly  tahe  aivay.  Those  that  by  faith  are 
espoused  to  Christ,  he  looks  upon  as  his  sisters,  his  loves,  his 
doves,  and  all  that  is  dear  ;  and,  being  clothed  with  his  righteous- 
ness, they  are  nndefiled.  This  consideration  should  induce  her  to 
open  to  him.  Christ's  love  to  us  should  engage  our's  to  him,  even 
in  the  most  self-denving  instances.  Open  to  me.  Can  we  deny 
entrance  to  such  a  friend,  to  such  a  guest?  Shall  we  not  converse 
more  with  one  that  is  infinitely  worthy  of  our  acquaintance,  and 
so  affectionately  desirous  of  it,  though  we  only  can  be  gainers  by 
it?  3.  He  pleads  distress,  and  begs  to  be  admitted  sub  forma 
pauperis — wider  the  character  of  a  poor  traveller,  that  wants  a 
lodging;  "My  head  is  wet  with  the  dew,  with  the  cold  drops  of 
the  night;  consider  what  hardships  I  have  undergone  to  merit 
thee,  which  surely  may  merit  from  thee  so  small  a  kindness  as  this." 
When  Christ  was  crowned  with  thorns,  which,  no  doubt,  fetched 
blood  from  his  blessed  head,  then  was  his  head  wet  with  the  dew; 
"  Consider  what  a  grief  it  is  to  me  to  l)e  thus  tmkindly  used,  as 
much  as  it  would  be  to  a  tender  husband  to  be  kept  out  of  doors 
by  his  wife  in  a  rainv  stormy  night."  Do  we  thus  requite  him  for 
his  love  ?  The  slights  which  careless  souls  put  upon  Jesus  Christ 
are  to  him  as  a  continval  dropping  in  a  very  rainy  day. 

HI.  The  excuse  she  made  to  put  off  her  compliance  with  this 
call ;  (r.  3.)  /  have  put  off  my  coat,  how  shall  I  put  it  on  again  ? 
She  is  half  asleep,  she  knows  the  voice  of  her  Beloved,  she  knows 
his  knock,  but  cannot  find  in  her  heart  to  open  to  him  ;  she  was 
undressed,  and  would  not  be  at  the  pains  to  dress  her  again;  she 
had  washed  her  feet,  and  would  not  have  occasion  to  wash  them 
again.  She  could  not  send  another  to  open  the  door,  (it  must  be 
our  own  act  and  deed  to  let  Christ  into  our  hearts,)  and  yet  she 
was  loath  to  go  herself;  she  did  not  say,  J  will  not  open,  but, 
Hotv  shall  J?  Note,  Frivolous  excuses  are  the  language  of  pre- 
vailing slothfnlness  in  religion;  Christ  calls  to  us  to  open  to  him, 
hut  we  pretend  we  have  no  mind,  or  we  have  no  strength,  or  we 
have  no  time,  and  therefore  think  we  may  be  excused,  as  the 
sbiggard  that  will  not  plough  hy  reason  of  cold.  And  those  who 
ought  to  watch  for  the  Lord's  coming,  with  their  loins  girt,  if  they 
ungird  themselves,  and  put  off  their  coat,  they  will  find  it  difficult 
to  recover  their  former  resolution,  and  to  put  it  on  again ;  it  is 
best  therefore  to  keep  tight.  Making  excuses,  (Luke,  14. 18.)  is 
interpreted  making  light  of  Christ ;  (Matth.  22.  5.)  and  so  it  is. 
Those  put  a  great  contempt  upon  Christ  that  cannot  find  in  their 
hearts  to  bear  a  cold  blast  for  him,  or  get  out  of  a  warm  bed. 

IV.  The  powerful  influences  of  divine  grace,  by  which  she  was 

made  willing  to  rise,  and  open  to  her  Beloved.     When  he  could 

not  prevail  with  her  by  persuasion,  he  put  in  his  hand  by  the  hole 

of  the  door,  to  unbolt  it,  as  one  weary  of  wailing,  v.  4,     This  inti- 

voL.  II.  14-5 


mates  a  work  of  the  Spirit  upon  her  soul,  by  which  she  was  of ' 
unwilling  made  willing,  Ps.  110.  3.  The  conversion  of  Lydia  is 
represented  by  the  opening  of  her  heart,  (Acts,  l(i.  14.)  and  Christ 
is  said  to  open  his  disciples'  understandings,  Luke,  24.  4.'i.  He  tli.it 
formed  the  spirit  of  man  within  him  know  sail  the  avenues  to  it,  and 
which  way  to  enter  into  it;  he  can  find  the  hole  of  the  door,  at  which 
to  put  in  his  hand  for  the  conquering  of  prejudices,  and  the  intro- 
ducing of  his  own  doctrine  and  law.  He  has  the  key  of  David, 
(Rev. 3. 7.)  with  which  he  opens  thedoorof  the  heart  in  such  a  wav 
as  is  suited  to  it,  as  the  key  is  fitted  to  the  w  ards  of  the  lock  ;  in  such 
away  as  not  to  put  a  force  upon  its  nature,  but  only  upon  its  ill  nature. 

V.  Her  compliance  with  these  methods  of  divine  grace  at  last; 
My  bowels  were  moved  for  him.  The  will  was  gained  by  a  good 
work  wrought  upon  the  affections;  My  bowels  were  jnored  for 
him,  as  those  of  the  two  disciples  were,  when  Christ  made  their 
heart  to  burn  within  them.  She  was  moved  with  compassion  to 
her  Beloved,  because  his  head  was  wet  with  the  derv.  Note, 
Tenderness  of  spirit,  and  a  heart  of  flesh,  prepare  the  soul  for  the 
reception  of  Christ  into  it;  and  therefore  his  love  to  us  is  repre- 
sented in  such  a  way  as  is  most  affecting.  Did  Christ  redeem  us 
in  his  pity?  Let  ns  in  pity  receive  him,  and,  for  his  sake,  those 
that  are  bis,  when  at  any  time  thev  are  in  distress. 

This  good  work,  wrought  upon  her  affections,  raised  her  up, 
and  made  her  ashamed  of  her  dulness  and  slothfulness;  (v.H.)  I 
rose  vp  to  open  to  v>y  Beloved;  his  grace  inclining  her  to  do  it, 
and  conquering  the  opposition  of  unbelief.  It  w;is  her  own  act, 
and  yet  he  wrought  it  in  her.  And  now  her  hands  dropped  ivith 
myrrliupon  the  handles  of  the  lock.  Either,  1.  She  found  it  there 
when  slie  applied  her  hand  to  the  lock,  to  shoot  it  back;  be  that 
put  in  his  hand  hy  the  hole  of  the  door,  left  it  there  as  an  evidence 
that  he  had  been  theiv.  When  Christ  has  wrought  powerfully 
upon  a  soul,  he  leaves  a  blessed  sweetness  in  it,  which  is  very 
delightful  to  it;  with  this  he  oiled  the  lock,  to  make  it  go  easy. 
Note,  When  we  apply  ourselves  to  our  duty,  in  the  livelv  exercises 
of  faith,  under  the  influence  of  divine  grace,  we  shall  find  it  will 
go  on  much  more  readily  and  sweetly  than  we  expected.  If  wc 
will  but  rise  up,  to  open  to  Christ,  we  shall  find  the  difficulty  we 
apprehended  in  it,  strangely  overcome,  and, shall  say  with  Daniel, 
Now  let  my  Lord  speak,  for  thou  hast  strengthened  me,  Dan.  10. 19. 
Or,  2.  She  brought  it  thither.  Her  bowels  being  moved  for  her 
Beloved,  who  had  stood  so  long  in  the  cold  and  wet,  when  she 
came  to  open  to  him,  she  prepared  to  anoint  his  head,  and  so  to 
refresh  and  comfort  him,  and  perhaps  to  prevent  his  catching 
cold ;  she  was  in  such  haste  to  meet  him,  that  she  would  not  stay 
to  make  the  usual  preparation,  but  dipped  her  hand  in  her  box  of 
ointment,  that  she  might  readily  anoint  his  head,  at  his  first 
coming  in.  Those  that  open  the  doors  of  their  hearts  to  Christ, 
those  everlasting  doors,  must  meet  him  with  the  lively  exercises  of 
faith,  and  other  graces,  and  with  these  must  anoint  him. 

VI.  Her  sad  disappointment,  when  shedid  open  to  her  Beloved. 
And  here  is  the  most  melancholy  part  of  the  story;  /  opened  to 
my  Beloved,  as  I  intended,  but,  alas  !  my  Beloved  had  withdrawn 
himself,  and  was  gone;  my  Beloved  was  gone,  was  gone,  so  the 
word  is.  She  did  not  open  to  him  at  his  first  knock,  and  now  she 
came  too  late,  when  afterward  she  would  have  inherited  this 
blessing.  Christ  will  be  sought  while  he  niav  be  found  ;  if  we  slip 
our  time,  we  lose  our  passage.  Note,  1.  Ciirist  justly  rebukes  our 
delays  with  his  denials,  and  suspends  the  comnninications  of  com- 
fort from  those  that  are  reniissand  drowsy  in  their  duty.  2.  Christ's 
departures  are  matter  of  great  grief  and  lamentation  to  believers. 
The  royal  psalmist  never  complains  of  any  thing  with  such  sorrow- 
ful accents  asGod's  hiding  his  face  from  him,  and  casting  him  off, 
and  forsaking  him.  The  spouse  here  is  ready  to  tear  her  hair,  and 
rend  her  clothes,  and  wring  her  hands,  crying.  He  is  gone,  he  is 
gone;  an<l  that  which  cuts  her  to  the  heart,  is,  that  she  may  thank 
herself,  she  provoked  him  to  withdraw.  If  Christ  departs,  it  is 
because  he  takes  something  unkindly. 

Now  observe  what  she  does,  in  this  case,  and  what  befell  her. 
( ] .)  She  slill  calls  him  her  Beloved,  being  resolved,  liow  cloudy 
and  dark  soever  the  day  be,  she  will  not  quit  her  relation  to  him. 


SOLOMON'S  SONG.    V.      The  Love  of  llie  CIuikjI.  to  Christ. 


dxjd  inleresi  in  him.  It  is  a  weakness,  upon  every  a|)prehension 
either  of  our  own  failings,  or  of  God's  ivithdrawinrrs,  to  conclude 
hardly  as  to  our  spirilual  stale.  Every  desertion  is  not  despair. 
1  wjil  say,  Lord,  I  believe,  though  I  must  say,  Lord,  help  mij 
unbelief.     Though  he  leave  me,  I  love  him,  he  is  mine. 

(2.)  She  now  remembers  the  words  he  said  to  her,  when  he 
called  her,  and  what  impressions  thev  made  upon  her,  re|)roaching 
herself  for  her  folly  in  not  complying  sooner  with  her  convictions. 
"My  soul  failed  when  he  spake;  his  words  melted  me  when  he 
said.  My  head  is  tret  xcilh  the  dew ;  and  yet,  wretch  that  I  was  !  I 
lay  still,  and  made  excuses,  and  did  not  ojien  to  him."  The 
smothering  and  stifling  of  our  convictions  is  a  thing  that  will  be 
very  bitter  in  the  reflection,  when  God  opens  our  eyes.  Some- 
limes  the  word  has  not  its  effect  immediately  upon  the  heart,  but 
it  melts  it  afterward,  upon  second  thoughts;  3h/  soul  now  vielted 
because  of  his  words  which  he  had  spoken  before. 

(3.)  She  did  not  go  to  bed  again,  but  went  in  juirsuit  of  him  ;  / 
sought  him,  L  called  him.  She  niiffht  have  sa\'ed  herself  this  labour, 
if  she  would  but  have  bestirred  herself,  when  he  first  called  ;  but 
we  cut  ourselves  out  a  great  deal  of  work,  and  create  ourselves  a 
great  deal  of  trouble,  by  our  own  slolhfulness  and  carelessness  in 
improving  our  opportunities.  Yet  it  is  her  praise,  that,  when  her 
Beloved  is  withdrawn,  she  continues  seeking  him;  lier  desires 
toward  him  are  made  more  strong,  and  her  inquiries  afterhim  more 
solicitous,  by  his  withdrawings.  She  calls  him  by  prayer,  calls 
after  him,  and  begs  of  him  to  return;  and  she  not  only  pravs,  but 
uses  means,  she  seeks  him  in  the  ways  wherein  she  used  to  find  him. 

(4.)  Yet  still  she  missed  of  him  ;  /  could  not  find  him,  he  gave 
me  vo  ansuer.  She  had  no  evidence  of  his  favour,  no  sensible 
comforts,  but  was  altogether  in  the  dark,  and  in  doubt,  concerning 
his  love  toward  her.  Note,  There  are  those  who  have  a  true  love 
for  Christ,  and  yet  have  not  immediate  answers  to  their  prayers 
for  his  smiles;  but  he  gives  them  an  equivalent,  if  he  strengthens 
them  with  strength  in  their  souls,  to  continue  seeking  him, 
Ps.  138.  3.  St.  Paul  could  not  prevail  for  the  removing  of  the 
thorn  in  the  flesh,  but  was  answered  with  grace  sufficient  for  him. 

(5.)  She  was  ill-treated  by  the  watchmen  ;  They  found  me,  they 
smote  me,  they  wounded  me,  v.  7.  They  took  her  for  a  lewd 
woman,  (because  she  went  about  the  streets  at  that  time  of  night, 
when  they  were  walking  their  rounds,)  and  beat  her  accordingly. 
Disconsolate  saints  are  taken  for  sinners,  and  are  censured  and 
reproached  as  such.  Thus  Hannah,  when  she  was  praying  in  the 
bitterness  of  her  soul,  was  wounded  and  smitten  by  Eli,  one  of  the 
prime  watchmen,  when  he  said  to  her.  How  long  wilt  thou  be 
drunken?  So  counting  her  a  daughter  of  Belial,  1  Sam.  1.14,15. 
It  is  no  new  thing  for  those  that  are  of  the  loyal  loving  subjects  of 
Zion's  King,  to  be  misrepresented  by  the  watchmen  of  Zion,  as 
enemies,  or  scandals,  to  his  kingdom;  they  could  not  abuse  and 
persecute  them  but  by  putting  them  into  an  ill-name.  Some  apply 
it  to  those  ministers  who,  though  watchmen  by  office,  yet  mis- 
apply the  word  to  awakened  consciences,  and,  through  unskilful- 
ness,  or  contempt  of  their  griefs,  add  affliction  to  the  afflicted,  and 
viake  the  hearts  of  the  righteous  sad,  whom  God  would  not  have 
made  sad,  (Ezek.  13.  22.)  discouraging  those  who  ought  to  be 
encouraged,  and  talking  to  the  grief  of  ihose  whom  God  has  wounded, 
Ps.  .59.  26.  Those  watchmen  were  bad  enough,  that  could  not,  or 
would  not,  assist  the  spouse  in  her  inquiries  after  her  Beloved; 
(c/i.  3.  3.)  but  these  were  much  worse  that  hindered  her  with 
their  severe  and  uncharitable  censures,  smote  her  and  wounded  her 
with  their  reproaches,  and,  though  they  were  the  keepers  of  the 
wall  of  Jerusalem ,  as  if  they  had  been  the  breakers  of  it,  took  away 
her  vail  from  her,  rudely  and  barbarously,  as  if  it  had  been  only  a 
pretence  of  modesty,  but  a  cover  of  the  contrary.  They  whose 
outward  ap|)earances  are  all  good,  and  yet  are  "invidiously  con- 
demned, and  run  down,  for  hypocrites,  have  reason  to  complain, 
as  the  spouse  here,  of  the  taking  uuay  of  their  vail  from  them. 

(6.)  When  she  was  disabled  by  Itie  abuses  the  watchman  gave 
her,  to  prosecute  her  inquiry  herself,  she  gave  charge  to  those  about 
her,  to  assist  her  in  the  inquiry;  (r. 8.)  /  charge  you,  O  ye 
daughters  of  Jerusalem ,  all  my  friends  and  acquaintance,  i/i/oM/i/irf 


my  Beloved,  it  may  be  you  may  meet  with  him  before  I  shall,  xchai 
shall  ye  tell  him?  So  some  read  it;  "  Speak  a  good  word  for  me, 
tell  him  that  I  am  sick  of  love."  Observe  here,  [1.]  What  her  con- 
dition was,  she  loved  Jesus  Christ  to  that  degree,  that  his  absen<e 
made  her  sick,  extremely  sick,  she  could  not  bear  it,  and  she  was 
in  pain  for  his  return,  as  a  woman  in  travail,  as  Ahab  for  Nabolh's 
vineyard,  which  heso  passionately  coveted.  This  isasickuesswhicli 
is  a  sign  of  a  healthful  constitution  of  soul,  and  will  certainlv  end 
well,  a  sickness  that  will  be  not  death,  but  life.  It  is  better  to  be 
sick  of  love  to  Christ  than  at  ease  in  love  to  the  world.  [2.]  What 
course  she  took  in  this  condition;  she  did  not  sink  into  despair, 
and  conclude  she  should  die  of  her  disease,  but  she  sent  after  her 
Beloved  ;  she  asked  the  advice  of  iier  neighbours,  and  begged  their 
prayers  for  her,  that  they  would  intercede  with  him  on  her  behalf; 
"Tell  him,  though  I  was  careless,  and  foolish,  and  slothful,  and 
rose  not  up  so  soon  as  I  should  have  done,  to  open  to  him,  yet  1 
love  him;  he  knows  all  things,  he  knows  that  I  do;  represent  me 
to  him  as  sincere,  though  in  many  instances  coining  short  of  my 
duty;  nay,  represent  nie  to  him  as  an  object  of  his  pity,  that  he 
may  have  compassion  on  me,  and  help  me."  She  does  not  \>\A 
them  tell  Inm  how  the  watchmen  had  abused  her;  how  unright- 
eous soever  they  were  in  it,  she  acknowledges  that  the  I^rd  is 
righteous,  and  therefore  bears  it  patiently;  but  "Tell  him  that  I 
am  wounded  with  love  to  him."  Gracious  souls  are  more  sensible 
of  Christ's  withdrawings  than  of  any  other  trouble  whatsoever. 

Languet  anians,  non  languet  anior^ 
The  lover  langnislies,  but  not  liis  love. 

9.  What  is  thy  beloved  mofe  than  another  be- 
loved, O  thou  fairest  among  women?  what  is  thy 
beloved  more  i\\m\another  beloved,  that  thou  dost 
so  charge  us?  10.  My  beloved  i*  white  and  ruddy, 
the  chiefest  among  ten  tliousand.  11.  His  head  is 
as  the  most  fine  gold,  his  locks  are  bushy,  and 
black  as  a  raven.  12.  His  eyes  are  as  the  eyes  of 
doves  by  the  rivers  of  waters,  washed  with  milk, 
and  fitly  set.  13.  His  cheeks  are  as  a  bed  of  spices, 
as  sweet  flowers:  his  lips  like  lilies,  dropping 
sweet-smelling  myrrh.  14.  His  hands  are  as  gold 
rings  set  with  the  beryl:  his  belly  is  as  bright  ivory 
overlaid  with  sapphires.  15.  His  legs  are  as  pillars 
of  marble,  set  upon  sockets  of  fine  gold  :  his  coun- 
tenance is  as  Lebanon,  excellent  as  the  cedars. 
16.  His  mouth  inmost  sweet:  yea,  he  «5 altogether 
lovely.  This  is  my  beloved,  and  this  is  my  friend, 
O  daughters  of  Jerusalem. 

Here  is, 

I.  The  question  which  the  daughters  of  Jerusalem  put  to  the 
spouse  concerning  her  Beloved,  in  answer  to  the  charge  she  had 
given  them,  v.  9.     Observe, 

1.  The  respectful  title  they  give  to  the  spouse,  O  thou  fairest 
among  women.  Our  Lord  Jesus  makes  his  spouse  tridy  amiable, 
not  only  in  his  eyes,  but  in  the  eyes  of  all  the  daughters  of  Jeru- 
salem. The  church  is  the  most  excellent  society  in  the  world  ; 
the  communion  of  saints  the  best  communion,  and  the  beauty  of 
the  sanctuary  a  transcendent  beauty ;  the  saints  are  the  most 
excellent  people ;  holiness  is  the  symmetry  of  the  soul ;  it  is  its 
agreement  with  itself,  it  recommends  itself  to  all  that  are  compe- 
tent judges  of  it;  even  those  that  have  little  acquaintance  witli 
Christ,  as  those  daughters  of  Jerusalem  here,  cannot  but  see  an 
amiable  beauty  in  those  that  bear  his  image,  which  we  should  love, 
wherever  we  see  it,  though  in  different  dresses. 

2.  Their  inquiry  concerning  her  Beloved.  "  What  is  thy  Beloved 
tnore  than  another  beloved?  If  thou  wilt  have  us  to  find  him  for  theei 
give  us  his  marks,  that  wc  may  know  him,  when  we  see  him." 


SOLOMON'S  SONG,  V. 


The  Love  of  tlie  Cliuich  to  Christ 


(l.)Some  take  it  for  a  flighty  question,  blaming  her  for  making 
such  ado  about  him ;  "  Why  shouUiest  Ibou  be  so  passionate  in 
inquiring  after  thy  Beloved,  more  than  others  are  after  tlieir's?  Whv 
sliculdest  llioii  be  so  set  upon  iiim  more  than  others  that  yet  iiave 
a  kindness  for  him?"  Those  that  are  zealous  in  religion  are  men 
won<iei-ed  at  by  such  as  are  indifferent  to  it.  The  many  careless 
ones  laugh  at  the  few  that  are  solicitous  and  serious,  "What  is 
there  in  him,  that  is  so  very  charminc:,  more  th;iu  in  another  per- 
son? If  he  be  gone,  thou,  who  art  the  fairest  aiiinng  uoiiwu,  wilt 
soon  have  anotlier  with  an  eipial  flame."  Note,  Carnal  liearls  see 
nothing  excellent  or  extraordinary  in  the  Lord  Jesus,  in  his  person 
or  offices,  in  his  doctrine  or  in  his  favours;  as  if  there  were  no 
more  in  the  knowledge  of  Christ,  and  in  communion  with  him, 
than  in  the  knowledge  of  the  world,  and  in  its  conversation. 

(2.)  Others  rather  lake  it  for  a  serious  quesliim,  and  suppose 
that  they  who  put  it,  intended,  [l.]To  comfort  the  spouse,  who, 
they  knew,  would  recover  new  spirits,  if  she  did  but  talk  awhile 
of  her  Beloved  ;  nothing  would  please  her  better,  or  give  a  more 
powerful  diversion  to  her  grief,  than  to  be  i)ut  u])on  the  pleasing 
task  of  describing  the  beauties  of  her  Beloved.  [2.]  To  inform 
themselves;  they  had  heard,  in  general,  that  he  was  excellent  and 
glorious,  but  they  desired  to  know  more  particularly.  They  won- 
dere<l  what  moved  the  spiuisc  to  charge  them  concerning  her 
Beloved,  with  so  nmch  vehemence  and  concern,  and  therefore 
concluded  there  must  be  something  more  in  him  than  in  another 
beloved,  which  they  are  willing  to  be  convinced  of.  Then  there 
begin  to  he  some  hopes  of  people,  when  they  begin  to  inquire  con- 
cerning Christ  and  his  transcendent  perfections.  And  sometimes 
the  extraordinary  zeal  of  one,  in  inquiring  after  Christ,  may  be  a 
means  to  provoke  many;  (2 Cor. 9.2.)  as  the  apostle,  by  the  faith 
of  the  Gentiles,  would  stir  up  the  Jews  to  a  holy  emulation, 
Rom.  11.14.     See  John,  4. 10. 

II.  The  account  which  the  spouse  gives  of  her  Beloved,  in 
answer  to  this  queslion.  We  slioiild  always  be  ready  to  instruct 
and  assist  those  that  are  inquiring  after  Christ.  Experienced 
Christians,  who  are  well  acquainted  with  Christ  themselves,  should 
do  all  they  can  to  make  others  acquainted  with  him. 

1.  She  assures  them,  in  general,  that  he  is  one  of  incomparable 
perfections,  and  unparalleled  worth;  (i\l().)  "Do  not  you  know 
my  Beloved  ?  Can  the  daughters  of  Jerusalem  be  ignorant  of 
him  that  is  Jerusalem's  Crown,  and  crowned  Head?  Let  me  tell 
you  Iheni." 

f  l.)That  he  lias  every  thing  in  him  that  is  lovely  and  amiable; 
My  beloved  is  nhife  and  rvddtj,  the  colours  that  make  up  a  com- 
plete beautv.  This  points  not  at  any  extraordinary  beauty  of  his 
body,  when  he  should  be  incarnate.  It  was  never  said  of  the 
child  Jesus,  as  of  the  child  Moses  when  he  was  born,  that  he  was 
exceeding  fair ;  (Acts,?.  20.)  nay,  he  had  no  form  nor  comeliness, 
(Isa.63.  2.)  but  his  divine  glory,  and  the  concurrence  of  every  thing 
in  him  as  Mediator,  to  make  him  trulv  lovely  in  the  eyes  of  those 
that  are  enlightened  to  discern  spiritual  things.  In  him  we  may 
behold  the  beauty  of  the  Lord,  he  was  the  holy  child  Jesus,  that 
was  his  fairness.  If  we  look  upon  him  as  made  to  us  Wisdom, 
Righteousness,  Sanetification,  and  Redemption,  he  appears,  in 
all,  very  amiable.  His  love  to  us  renders  him  lovely;  he  is  tvhile 
in  the  spotless  innocency  of  his  life,  ruddy  in  the  bloody  sufferings 
he  went  through  at  his  death  ;  white  in  his  glory,  as  God  ;  (when  he 
was  transfigured,  his  raiment  was  white  as  the  light;)  ruddy  in  his 
assuming  the  nature  of  man,  Adam — redearth;  white  in  his  tender- 
ness toward  his  people,  ruddy  in  his  terrible  appearances  against  his 
and  their  enemies.  His  complexion  is  a  very  happy  composition. 

(2.)  That  he  has  that  loveliness  in  him  which  is  not  to  be  found 
in  any  other;  He  is  the  chiefest  among  ten  thousand;  a  nonsuch  for 
beauty, /nircr  than  the  children  of  men,  than  any  of  them,  than  all 
of  them;  there  is  none  like  him,  nor  any  to  be  compared  with 
him  ;  every  thing  else  is  to  be  accounted  loss  and  dung,  in  compari- 
mn  of  him,  Phil.  3.  8.  lie  is  higher  than  the  kings  of  the  earth, 
|Ps.  89. 27.)  and  has  obtained  a  more  excellent  name  than  any  of  the 
principalities  and  powers  of  the  upper  or  lower  world,  Phil. 2. 9. 
Heb.  1.  4.     He  is  a  Standard- Bearer  among  ten  thousand;  so  the 


word  is,  the  tallest  and  comeliest  oi  the  companv.  He  is  him- 
self/j/toi  j/p  as  o«  7?HS(V/?(,  (Isa.11.10.)  to  whom  we  nnist  be 
gathered,  and  nuist  always  have  an  eye.  And  there  is  all  the 
reason  in  the  world  that  he  should  "have  the  inneriiiost  and 
uppermost  place  in  our  souls,  who  is  ilw  fairest  of  ten  thnusamU 
in  himself,   and  the  finest  of  twenty  thousiiuds  for  us. 

2.  .She  gives  a  particular  detail  of  his  accouqilishmcnls,  conceals 


not  his  power  or  comely 
able.     Ten  instances  she 


))roportion  ;  every  thing  in  Christ  is  ami- 
here  gives  of  his  beauty,  which  we  need 
not  be  nice  in  the  application  of,  lest  the  wringing  of  them  bring 
forth  blood,  and  prove  the  wresting  of  tlieni.  The  design,  in  ge- 
neral, is,  to  shew  that  he  is  every  w  ay  qualified  for  his  undertaking, 
and  has  all  that  in  him  which  may  recommend  him  to  our  esteem, 
love,  and  confidence.  Christ's  appearance  to  John,  (Rev.  1.  13,  etc.) 
may  be  conqiared  with  the  description  which  the  spouse  gives  of 
him  here,  the  scope  of  both  being  to  rc))iesent  him  transceudenth 
glorious,  that  is,  both  great  and  gracious,  made  lovely  in  the  eyes 
of  believers,  and  making  them  happy  in  himself. 

(  1 .)  His  head  is  as  the  most  fine  gold ;  The  head  of  Christ  is  God, 
(1  Cor.  11.3.)  and  it  is  promised  to  the  saints,  that  the  Almighty 
shall  he  their  Gold,  (Job, 22. 25.)  their  Defence,  their  Treasure; 
much  more  was  he  so  to  Christ,  in  whom  dwells  all  the  fulness  of 
the  Godhead  bodily,  Col.  2. 9.  Christ's  head  bespeaks  his  sovereign 
dominion  over  all,  and  his  vital  influence  upon  his  church  and  all 
Its  members;  this  is  as  gold,  gold;  the  former  word  signifies 
shining  gold,  the  latter  strong  solid  gold ;  Christ's  soveK'ignty  is 
both  beautiful  and  powerful.  Nebuchadnezzar's  monarchy  is  com- 
pared tt)  a  head  of  gold,  (Dan.  2.  38.)  because  it  excelled  all  the 
other  monarchies,  and  so  does  Christ's  government. 

(2.)  His  locks  arc  bushy  and  black;  not  black  as  the  tents  of 
Kedar,  whose  blackness  was  their  deformity,  to  which  therefore  the 
church  compares  herself,  (c/j.1.5.)  but  black  as  a  raven,  wliBse 
blackness  is  his  beauty.  Sometimes  Christ's  hair  is  represented  as 
white,  (Rev.  1.14.)  denoting  his  eternity,  that  he  is  the  Ancient  of 
days;  but  here  as  black  ajid  bushy,  bespeaking  him  ever  young, 
and  that  there  is  in  him  no  decay,  nothins  that  waxes  old.  Everv 
thing  that  belongs  to  Christ  is  amiable  in  the  eyes  of  a  believer, 
even  his  hair  is  so  ;  it  was  pity  that  it  should  be  wet,  as  it  was, 
icilh  the  dew,  and  these  locks  with  the  drops  of  the  night,  while 
he  waited  to  be  gracious,  v. 2. 

(3.)  His  eyes  are  as  the  eyes  of  doves,  fair  and  clear,  and  chaste 
and  kind,  by  the  rivers  of  waters,  which  doves  delight  in,  and  in 
which,  as  in  a  glass,  they  see  themselves;  they  are  washed,  to 
make  them  clean,  washed  with  milk,  to  make  them  white,  and 
fitly  set,  neither  starting  out  nor  sunk  in.  Christ  is  of  purer  eyes 
than  to  behold  iniquity,  for  thev  are  doves'  eyes.  Hah.  1.  13.  All 
believers  speak  with  pleasure  of  the  omniscience  of  Christ,  as  the 
spouse  here  of  his  eyes;  for  though  it  be  terrible  to  his  enemies  as 
a  flame  of  fire ,  (Rev. 1.14.)  vet  it  is  amiable  and  comfortable  to  his 
friends,  as  doves'  eyes,  for  it  is  a  witness  to  their  integrity ;  Thou 
knouest  all  things,  thou  knoivest  that  J  love  thee.  Blessed  and  holy 
are  they  that  walk  always  as  under  the  eye  of  Christ. 

(4.)  His  cheeks  (the  risings  of  the  face)  aie  as  a  bed  of  spices, 
raised  in  the  gardens,  which  are  the  beauty  and  wealth  of  them,  and 
as  sweet  flowers,  or  towers  of  sweetness.  There  is  that  ni  Christ's 
countenance  which  is  amiable  in  the  eyes  of  all  the  saints,  in  the 
least  glimpse  of  him,  for  the  cheek  is  but  a  part  of  the  face.  The 
half  discoveries  Christ  makes  of  himself  to  the  soul  are  reviving 
and  refreshing,  fragrant  above  the  richest  flowers  and  perfumes. 

(5.)  His  lips  are  like  lilies,  not  white  like  lilies,  but  sweet  and 
pleasant :  such  are  the  words  of  his  lips  to  all  that  are  sanctified, 
sweeter  than  honey,  and  the  honey-comb;  such  the  kisses  of  his  lips, 
all  the  communications  of  his  grace;  grace  is  poured  into  his  lips, 
and  they  that  heard  him  wondered  at  the  gracious  words  which 
proceeded  out  of  his  mouth.  His  lips  are  as  lilies,  dropping  sweet- 
smelling  myrrh.  Never  anv  lilies  in  nature  dropped  myrrh,  but 
nothing  in  nature  can  fully 'set  forlli  the  beauty  and  excellency  of 
Christ,  and  therefore,  to  "do  it  by  comparison,  there  must  be  a 
composition  of  images. 

(6.)  His  hands  are  at  gold  rings  set  with  the  beryl,  a  noted 


SOLOxMOIN'S  SONG,  V,  VI.         The  Love  of  Ihe  Church  to  Christ 


precious  slone,  d.  14.  Great  men  had  their  hands  adorned  with 
po!d  rings  on  their  fingers,  set  with  diamonds  or  others  precions 
stones;  "but,  in  her  eye,  his  hands  themselves  were  as  (/old  rings; 
all  tlie  instances  of  iiis  power,  the  works  of  his  tiands,  all  Ihe 
performances  of  his  providence  and  grace,  are  all  rich,  and  pure, 
and  precious  gold,  us  the  precious  onyx  and  the  sapphire;  all 
fitted  to  (he  purpose  for  wliich  tliey  were  designed,  as  gold  rings 
to  the  finger;  and  all  heaiilifid  and  very  becoming,  as  rings  set 
with  beryl.  His  hands,  which  arc  stretched  forth,  both  to  receive 
^is  people,  and  to  give  to  them,  are  lliiis  rich  and  comely. 

(7.)  His  bowels  are  as  bright  ivory,  for  so  it  should  be  rendered, 
rather  than  his  belly,  for  it  is  Ihe  same  word  that  was  used  iorbowels 
(v. 4.)  and  is  often  ascribed  to  God,  (as  Isa.63.15.  Jer.31.20.) 
and  so  it  denotes  his  tender  compassion  and  affection  for  his  s|)ouse, 
and  the  love  he  has  to  her  e\en  in  her  desolate  and  deserted  state. 
This  love  of  his  is  like  bright  ivory  finely  polished,  and  richly 
overlaid  with  sapphires.  The  love  itself  is  strong  and  firm,  and 
the  instances  and  cirennistances  of  it  arc  bright  and  sparkling, 
and  add  much  to  the  inestimable  valise  of  it. 

(8.)  His  legs  are  as  pillars  nf  marble,  so  strcmsr,  so  stalely,  and 
no  disgrace,  no,  not  to  the  sockets  of  fine  gold,  upon  wliich  they  are 
let,  11.15.  This  bespeaks  his  stability  and  steadfastness;  where  he 
sets  his  foot,  he  will  fix  it ;  he  is  able  to  bear  all  the  weight  of  the 
government  that  is  upon  his  shoulders,  and  his  legs  wiJl  never  fail 
under  him;  this  sets  forth  Ihe  stateliiiess  and  magnificence  of  Ihe 
goings  of  our  God,  our  King,  in  his  sanctuary,  (Ps.G0.24.)  and  tlie 
steadiness  and  evenness  of  all  his  dispensations  toward  hix  people. 
The  ways  of  the  Lord  are  equal,  they  are  all  mercy  and  truth ; 
these  are  ihe.  jnllars  of  marble,  more  lasting  than  the  pillars  of 
heaven. 

(0.)  His  countenance  (his  port  and  mien)  is  as  Lebanon,  that 
stately  hill;  his  aspect  beautiful  and  charming,  like  the  prospect 
of  that  ))leasant  forest  or  park,  excellent  as  the  cedars,  which, 
in  height  and  strength,  excel  other  trees,  and  are  of  excellent  use. 
Christ  is  a  goodly  Person  ;  the  more  we  look  upon  him  the  more 
beauty  we  shall  see  in  him. 

(10.)  His  mouth  is  most  sweet,  it  is  sweetness  itself,  it  is  sweet- 
nesses; so  the  word  is;  it  is  pure  essence,  nay,  it  is  the  quintes- 
sence of  all  delights,  v.lG.  Tiie  words  of  his  mouth  are  all  sweet 
to  a  believer,  sweet  as  milk  to  babes,  to  whom  it  is  agreeable,  as 
honey  to  those  that  arc  grown  up,  (Ps. 119. 103.)  to  whom  it  is 
delicious.  The  kisses  of  his  moiiili,  all  the  tokens  of  his  love,  have 
a  transcendent  sweetness  in  Ihem,  and  are  most  delightful  to  them 
who  have  their  spiritual  senses  exercised.  To  you  that  believe  he 
is  precious. 

3.  She  concludes  with  a  full  assurance  both  of  faith  and  hope, 
and  so  gets  the  mastery  of  her  trouble. 

(1.)  Here  is  a  full  assurance  of  faith  concerning  the  complete 
beauty  of  the  Lord  .Tesus  ;  "He  is  altogether  lovely.  Why  should 
I  stand  to  mention  particulars,  when  throughout  there  is  nothing 
amiss?"  She  is  sensible  she  does  him  wrong  in  the  particular 
descri|)lions  of  him,  and  comes  far  short  of  tlie  dignity  and  merit 
of  the  subject,  and  llicrcfore  she  breaks  off  with  this  general 
encomium;  He  is  \n\\y  lovely,  he  is  wholly  so;  there  is  nothing 
in  him  but  what  is  amiable,  and  nothing  amiable  but  what  is  in 
him;  he  is  all  desires,  he  has  all  in  him  that  one  can  desire,  and 
therefore  all  her  desire  is  towards  him,  and  she  seeks  him  thus 
rarefully.  and  cannot  rest  contented  in  the  want  of  him.  Who 
fannot  but  iove  him  who  is  so  lovely? 

(2.)  Here  is  a  full  assurance  of  hope  concerning  her  own  interest 
in  him ;  "  This  is  ;«?/  licloved,  and  this  is  my  Friend;  and  there- 
fore wonder  not  Ihat  I  thus  hmg  after  him."  See  with  what  a 
holy  boldness  she  claims  relation  to  him,  and  then  with  what  a 
holy  triumph  she  proclaims  it.  It  is  propriety  that  sweetens 
excellency.  To  see  Christ,  and  not  to  see  him  as  our's,  would  be 
rather  a  torture  than  a  happiness;  but  to  see  one  that  is  thus 
lovely,  and  to  see  him  as  our's,  is  a  complete  satisfaction.  Here 
is  a  true  believer, 

f  I.]  Giving  an   enlire  consent  to  Christ;    "He   is  mine;  my    ... 
iMrd,  and  my  God;  (John, 20. 28.)  mine,  according  to  the  lemir  [ol 


of  the  gospel-covenant;  mine  in  all  relations;  bestowed  upon  me, 
to  be  all  that  to  me  that  my  poor  soul  stands  in  rseed  of." 

[2.]  Taking  an  enlire  complacency  in  Christ.  It  is  spoken  of 
here  with  an  air  of  triumph;  "This  is  he  whom  I  have  chosen, 
and  to  whom  1  have  given  up  myself;  none  but  Christ,  none  but 
Christ;  this  is  he  on  whom  my  heart  is,  for  he  is  my  Best- 
Beloved;  this  is  he  in  whom  I  trust,  and  from  whom  I  expect  all 
good,  for  this  is  my  Friend.'^  Note,  Those  that  make  Christ  their 
Beloved,  shall  have  him  their  Friend  ;  he  has  been,  is,  and  will  be, 
a  special  Friend  lo  all  believers.  He  loves  those  that  love  him; 
and  those  that  have  him  their  Friend  have  reason  to  glory  in  him, 
and  speak  of  him  with  delight.  "  Let  others  be  governed  by  the 
love  of  the  world,  and  seek  their  happiness  in  its  friendship  and 
favours.  This  is  my  Beloved,  and  this  is  my  Friend.  Others  maj 
do  as  they  please,  but  this  is  my  soul's  Choice,  my  soul's  Rest, 
my  Life,  my  Joy,  my  AD;  this  is  he  whom  I  desire  to  live  and 
die  with." 

CHAP.  VI. 

In  this  chapter,  J.  The  dmighicrs  of  Jernmkm,  mtrred  trilh  the  description 
which  the  church  hud  gicen  of  Christ,  inqnire  after  him,  ».  1.  II.  The  ehntch 
directs  ihem  trhere  they  may  meet  with  Itim,  11.2,3.  ///.  Christ  is  now  f mind 
of  those  that  sought  him,  and  very  highly  applauds  the  beauty  of  his  spouse,  as 
one  extremely  smille7i  rrHh  it,  (r.  4.  .7.)  preferring  her  before  all  others, 
(r.8,0.)  recommending  her  lo  the  tore  and  esteem  of  all  her  neighbours, 
(r.  10.)  and,  lastly,  aclmoiFledging  the  impressions  tchich  her  beauty  had  madi 
upon  him,  and  tl>e  great  delight  he  took  in  it,  ».ll.  .13. 

l.T^HITHER  is  thy  beloved  gone,  O  thou 
T  T  fairest  amoiis:  Avomen?  whither  is  thy 
beloved  turned  aside?  that  we  may  seek  him  with 
thee.  2.  My  beloved  is  gone  down  into  his  garden, 
to  the  beds  of  spices,  to  feed  in  the  gardens,  and 
to  gather  lilies.  3. 1  am  my  beloved's,  and  my 
beloved  is  mine  :  he  feedeth  atnong  the  lilies. 

Here  is, 

L  The  inquiry  which  the  daughters  of  Jerusalem  made  concern- 
ing Christ,  I'.l.  They  still  continue  their  high  thoughts  of  the 
church,  and  call  her,  as  before,  the  Jairest  among  women:  for 
true  sanctity  is  true  beauty.  And  now  they  raise  their  thoughts 
higher  concerning  Christ,  Whither  is  thy  Beloved  gone?  that  we 
may  seek  him  with  thee.  This  would  be  but  an  indecent,  un- 
acceptable, compliment,  if  the  song  were  not  to  be  understood 
spiritually;  for  love  is  jealous  of  a  rival,  would  monopolize  the 
Beloved,  and  cares  not  that  others  should  join  in  seeking  him; 
but  they  that  truly  love  Christ  are  desirous  that  others  should  love 
him  too,  and  be  joined  lo  him ;  nay,  the  greatest  instance  of  duty 
and  respect  that  the  church's  children  can  shew  to  their  mother, 
is,   to  join  with  her  in  seeking  Christ. 

The  daughters  of  Jerusalem,  who  had  asked,  (cA.6.9.)  What 
is  thy  Beloved  viore  than  another  beloved?  wondering  that  the 
spouse  should  be  so  passionately  in  love  with  him,  are  now  of 
another  mind,  and  are  themselves  in  love  with  him;  for,  l.The 
spouse  had  described  him,  and  shewed  them  his  excellencies  and 
perfections;  and  therefore,  though  they  have  not  seen  him,  yet, 
believing,  they  love  him.  They  that  undervalue  Christ,  do  so 
because  they  do  not  know  him  ;  when  God,  by  his  word  and 
Spirit,  discovers  him  to  the  soul,  with  that  ray  of  light  the  fire  of 
love  to  him  will  be  kindled.  2.  She  had  expressed  her  own  io\e 
to  him  ;  her  rest  in  that  love,  and  had  triumphed  in  it ;  This  is  my 
Beloved;  and  that  flame  in  her  breast  scattered  sparks  into  their  s. 
As  sinful  lusts,  when  they  break  out,  defile  many,  so  Ihe  pious 
zeal  of  some  may  provoke  many,  2  Cor.  9.  2. 

The  spouse  had  bespoken  their  help  in  seeking  her  Beloved  ; 
(eh.  6.  8.)  but  now  they  beg  her's,  for  they  perceive  that  now  Ihe 
cloud  she  had  been  under  began  to  scalier,  and  the  sky  to  clear 
up,  and,  while  she  was  describmg  her  Beloved  to  Ihem,  she 
herself  retrieved  her  comfort  in  him.  Drooping  Christians  would 
find  benefit  ihemselvcs  by  talking  of  Christ,  as  well  as  do  good  lo 


SOLOMON'S  SONG,  VI.     The  I.ovr  of  ll.r  Clmrdi  lo  Christ. 


Now  liciv,  (l.)Tliey  inquire  ronccrning  him,  "  W/titliir  i.<  thy 
Ilr/nnil  r/oiir^  NVIiicIt  v.iiy  iiui^il  \vc  steer  our  eouisc,  in  |>iirsiii(  of 
him  ' "  Note,  Those  lliat  are  made  at<iiiainle(i  with  the  exeel- 
lenefes  of  Christ,  and  the  comfort  of  an  interest  in  liiiii,  cannot 
hut  be  iuiiinisitive  after  hirr.,  and  desirous  lo  know  wlicrc  ihi^v 
may  meet  willi  him.  (  2.)  They  offer  their  service  to  the  spouse  to 
Hecou)|i.any  her  in  quest  of  liim;  He  nill  seek  him  uil/i  (hvv. 
Those  that  wouhi  find  Christ  must  seek  liim,  seek  liim  early,  seek 
him  diiinenliy;  and  it  is  hest  seeking  Ciirisl  in  concert,  to  join  with 
those  that  are  seeking  him.  We  must  seek  for  communion  with 
Ciirist,  in  communion  with  saints.  We  know  te/ij/Z/er  ouv  lidm-cd 
is  gone;  he  is  gone  to  heaven,  to  his  Father,  and  ovr  Father,  he 
took  care  to  send  us  notice  of  it,  that  we  niigiit  know  how  to 
direct  lo  iiiui,  John, 20. 17.  We  must  hy  faith  sec  liim  tliere,  and 
l>y  pra\er  seek  him  there;  witli  hohiiiess  enter  into  the  holiest, 
•»nd  iierein  nuist  join  \\\\\\  the  (feneration  of  them  that  seek  hiui, 
;Ps.  24.  (3.)  even  with  all  that  in  every  place  call  upon  him,  1  Cor. 
1.2.      We  must  ]iray  with,  and  for,  oliiers. 

II. The  answer  wliich  the  spouse  gave  to  this  inqiiirv,  r.2,3. 
Now  she  complains  not  any  more  as  slie  had  done,  (<•/(.  5.0.) 
"  He  is  gone,  he  is  gone,"  tliat  slie  knew  not  where  to  find  him, 
or  doubted  she  had  lost  liim  for  ever;   no, 

1.  Now  slie  knows  very  well  where  he  is;  (r.2.)  "  ATy  Beloved 
is  not  to  he  found  in  the  streets  of  the  city,  and  the  crowd  and 
noise  that  are  there,  there  I  have  in  vain  looked  for  him;'  (as  his 
|)arents  souyht  him  amony  their  kindred  and  acquaintance,  and 
found  him  not ;)  "  hut  he  is  yone  down  to  his  yarden,  a  place  of 
privacy  and  retirement."  The  more  we  withdraw  from  the  hurrv 
of  the  world,  the  more  likely  we  are  to  have  acquaintance  willi 
Christ,  who  took  his  disciples  into  a  garden,  there  to  he  witnesses 
of  the  agonies  of  his  love.  Christ's  church  is  a  garden  inclose<l, 
and  separated  from  the  open  couimon  of  the  world;  it  is  his 
garden,  which  he  has  planted,  as  he  did  the  garden  of  Kden, 
wliich  he  takes  care  of,  and  delights  in  :  though  lie  is  gone  up  to 
paradise  above,  yet  he  comes  down  to  his  garden  on  earth;  it  lies 
low,  hut  he  condescends  to  visit  it,  and  wonderful  condescension 
it  is.  Will  God  in  very  deed  dwell  with  man  upon  the  earth? 
Those  that  would  find  Christ,  may  expect  to  meet  with  him  in  his 
garden,  the  church,  for  there  he  records  his  name  ;  (Exo(1.20.  24.) 
Jliev  must  attend  upon  him  in  the  ordinances  which  he  has  insti- 
tuted, the  word,  sacraments,  and  prayer,  wherein  he  will  be  with 
us  always,  even  to  the  end  of  the  world.  The  spouse  here  refers 
to  what  Christ  had  said,  (c/i.5.1.)  I  am  come  into  my  yarden;  it 
is  as  if  she  had  said,  "What  a  fool  was  I  to  fret  and  toil  myself 
in  seeking  him  where  he  was  not,  when  he  himself  had  told  nie 
where  he  was."  Words  of  direction  and  comfort  arc  often  out 
of  the  way,  when  we  have  occasion  to  use  them,  till  the  blessed 
Spirit  brings  them  to  our  remembrance,  and  then  we  wonder  how 
we  overlooked  them.  Christ  has  told  us  that  he  would  come  into 
his  yarden,  thither  therefore  we  must  go  to  seek  him. 

The  beds,  and  lesser  yardens,  in  this  greater,  are  the  particular 
churches,  the  synayoyues  of  God  in  the  land;  (Ps.74.8.)  the 
spices  and  lilies  ai-e  particular  believers,  the  planting  of  the  Lord, 
and  pleasant  in  his  eves.  When  Christ  comes  down  to  his  church, 
it  is,  (1.)  To  feed  among  the  yardens,  to  feed  his  flock,  which  he 
feeds  not,  as  other  shepherds,  in  the  open  fields,  but  in  his  aar- 
den  ;  so  well  are  they  provided  for!  Ps. 23. 2.  He  comes  to  feed 
his  friends,  and  entertain  them;  there  you  may  not  only  find  him, 
but  find  his  table  richly  furnished,  and  a  hearty  welcome  to  it.  He 
comes  to  feed  himself,  to  please  himself  with  the  products  of  his 
own  grace  in  his  )>eople;/or  the  Lord  takes  pleasure  in  those  that 
fear  him.  He  has  many  gardens,  many  particular  churches  of 
different  sizes  and  shapes;  but,  while  they  are  his,  he  feeds  in 
them  all,  manifests  himself  among  them,  and  is  well-pleased  with 
them.  (2.)  To  yathcr  lilies,  whercv\itli  he  is  pleased  to  entertain 
and  adorn  himself;  he  ]>icks  the  lilies  one  by  one,  and  gathers 
them  to  himself;  and  there  will  be  a  general  harvest  of  Iheui  at 
the  great  day,  v\heM  he  will  send  forth  l-.is  angels,  lo  gather  all  his 
lilies,  that  he  niav  be  for  ever  ghuified  and  admired  in  them. 

2.  She  is  very  confident  of  her  own  interests  in  him ;  {v.  3.)  "  / 


am  my  lielovcd's  and  my  Jldnred  is  mine;  llie  relation  is  mnliial, 
and  the  knot  is  lied,  \\liicli  c.iunn.  he  loosed,  for  he  feeds  amonif 
the  lilies,  and  my  commnuitui  with  him  is  a  <-erlain  token  <4 
my  iiileiest  in  him."  She  had  said  this  hcfori' ;  (c/(.2.  !(!.)  but, 
(  I.)  Here  she  ri'|>eats  il,  as  that  which  she  resolved  lo  abide  by, 
and  which  slf  took  an  unspeakabi-  |ileasure  and  satisfaction  in; 
she  like<l  her  choice  too  well  to  change.  Our  communion  willi 
(iod  is  very  much  maintained  ami  kepi  up  hy  the  frequent  renew- 
ing of  our  covenant  with  him,  and  njoicing  in  it.  (2.)  She  had 
occasion  to  repeat  it,  for  she  had  aited  unkindly  to  her  Beloved, 
and,  for  her  so  doing,  he  had  justly  wilhdrav\n  himself  from  her. 
and  therefore  there  was  occasion  lo  take  fresh  hold  of  the  covenant, 
which  continues  firm  between  Christ  and  believers,  notwithstand- 
ing their  failings  and  his  frowns,  Ps.89.30.  .35.  "  I  have  been 
careless  and  wauling  in  my  duty,  and  yet  lam  my  Beloved's;" 
for  every  transgression  in  the  covenant  does  not  throw  us  out  of 
covenant.  "He  has  justly  hid  his  face  from  me  and  denied  me  his 
comforts,  and  yet  niy  Beloved  is  mine;"  for  rebukes  and  chaslen- 
ings  are  not  only  consistent  with,  but  they  flow  fnun,  covenant- 
love.  (:J.)  When  we  want  a  full  assurance  of  Christ's  love,  we 
must  live  by  a  faithful  adherence  to  him;  "Though  I  have  not 
the  sensible  consolation  I  used  to  have,  vet  I  will  cleave  to  this, 
Christ  is  mine,  and  I  am  his."  (4.)  Though  she  had  said  the 
same  before,  vet  now  she  inverts  the  order,  and  asserts  his  interest 
in  her  first;  I  am  my  Beloved's,  entirely  devoted  and  dedicated  to 
him  ;  and  then  her  interest  in  him  and  in  his  grace;  "  My  Beloved 
is  mine,  and  I  am  happy,  truly  hajqiy,  in  him."  If  our  own  hearts 
can  but  witness  for  us  that  we  are  his,  there  is  no  room  left  to 
question  his  being  our's;  for  the  covenant  never  breaks  on  his  side. 
(.5.)  It  is  now  her  comfort,  as  it  was  then,  that  he  feeds  amony  the 
lilies,  that  he  takes  delight  in  his  people,  and  converses  freely  with 
them,  as  we  do  with  those  with  whom  we  feed  ;  and  therefore,  though, 
at  present,  he  be  withdrawn,  I  shall  meet  with  him  again;  I  shall 
yet  praise  him,  who  is  the  health  of  my  countenance,  and  my  God. 

4.  Thou  art  beautiful,  O  my  love,  as  Tifzah, 
comely  as  Jerusalem,  terrible  as  an  army  \\\[\\ 
banners.  5.  Turn  away  thine  eyes  from  me,  for 
tiiey  have  overcome  me:  thy  hair  is  as  a  flock  of 
<^oats  that  appear  from  Gilead.  6.  Thy  teeth  are 
as  a  flock  of  sheep  wliich  go  up  from  the  \\asijiiio-, 
whereof  every  one  beareth  twins,  and  there  is  not 
one  barren  amono-  liiem.  7.  As  apiece  of  a  pome- 
gfanate  are  tliy  tem|)les  within  thy  locks.  8.  There 
are  threescore  queens,  and  fourscore  concubines, 
and  virgins  without  number.  9.  iNIy  dove,  my 
undefiled  is  but  one;  she  is  tlie  ou/i/ one  of  Iter 
mother,  she  is  the  choice  one  of  her  tiiat  bare  her. 
The  daugiiters  saw  her,  and  blessed  her;  yea,  tiie 
queens  and  the  concubines,  and  they  praised  her. 
10.  "Who  is  she  t/iat  looketh  forth  as  the  moruiiig, 
fair  as  the  moon,  clear  as  the  sun,  and  terrible  as 
an  army  with  banners? 

Now  we  must  suppose  Christ  graciously  relumed  to  his  spouse, 
from  whom  he  had  withdrawn  himself,  returned  to  converse  with 
her,  for  he  speaks  to  her,  and  makes  her  to  hear  joy  and  yladness; 
returned  to  favour  her,  having  forgiven  and  forgotten  all  her 
unkindnesses,  for  he  speaks  very  tenderly  and  respectfully  to  her. 

I.  He  in-onounces  her  truly  amiable;  (e.4.)  Thou  art  tieautifut, 
O  wy  love,  as  Tirzah,  a  city  in  the  tribe  of  Manasseh,  whose  name 
signifies  7)/ea.svj»/,  or  acceptable;  llie  situation,  no  doubt,  being 
very  happy,  and  the  buildings  flue  and  uniform.  Thou  art  comely 
as  Jerusalem,  a  city  compact  tnyether,  (Ps.  122.3.)  and  which 
Solomon  had  built  and  beaiilified,  the  joy  of  the  whole  earth;  it 
wa.s  an  honour  to  the  world,  (Mhetlur  they  tliought  so  or  no,)  thai 


SOLOMON'S  SONG.  VI. 


The  Love  of  Christ  to  the  Church. 


there  was  such  a  city  in  it.  It  was  llie  liolv  city,  and  that  was 
(he  greatest  Ijcauty  of  it;  and  fitly  is  tlie  chnrcli  compared  to 
it,  for  it  was  tigurrd  and  tyjiified  liy  it.  Tiie  gosjiel-cluircli  is  the 
Jerusah'tn  that  is  iilioi-c,  (Cial.4. 20.)  the  licaivnhj  Jcrvsalrin ; 
(Htil).12.22.)  ill  it  Gcid  has  his  samtiiriry,  and  is,  in  a  special 
manner,  present;  tlieiue  lie  lias  the  tribute  of  |)raise  issuing;  it 
is  liis  rest  for  ever,  and  therefore  it  is  coiiwly  as  Jerusalem,  and, 
being  so,  is  terrihh  as  an  army  with  banners.  Church-cen- 
sures, duly  administered,  strike  an  awe  upon  men's  consciences; 
(he  word  (the  weapons  of  iier  warfare)  cast  doirn  imaginntinns, 
(2 Cor.  10.5.)  and  even  an  unbeliever  is  convinced  and  judged 
by  the  solemnity  of  holy  ordinances,  1  Cor.  14.  24, 25.  The  saints 
h'y  la\\.\\  overcome  til  e  world;  (lJolin,5.4.)  nav,  like  Jacob,  they 
have  power  with  God,  and  prevail,  Gen.  32. 28. 

II.  He  owns  himself  in  love  with  her,  r..5.  Though,  for  a 
small  moment,  and  in  a  little  wrath,  he  had  hid  his  face  from  her, 
yet  now  he  gathers  her  with  very  surprising  instances  of  everlast- 
ing loving -kindness,  Isa.54.8.  Turn  thine  eyes  toward  me;  so 
some  read  it;  "Turn  the  eves  of  faiih  and  love  toward  me,  for 
they  have  lifted  me  up;  look  unto  me,  and  be  comforted."  When 
we  are  calling  to  God  to  turn  the  eve  of  his  favour  towanls  us,  he 
is  calling  to  us  to  turn  the  eye  of  our  obedience  toward  him.  We 
read  it  as  a  strange  expression  of  love,  "  Turn  away  thine  eyes 
from  me,  for  I  cannot  bear  the  brightness  of  tliem,  they  have  cpdle 
overcome  me,  and  I  am  prevailed  with  to  overlook  all  tiiat  is  past ;" 
as  God  said  to  Moses,  when  he  interceded  for  Israel,  "  Let  me 
alone,  or  I  must  yield,"  Exod.32.10.  Christ  is  pleased  to  borrow 
these  expressions  of  a  passionate  lover,  only  to  express  the  tender- 
ness of  a  compassionate  Redeemer,  and  the  delight  he  takes  in 
his  redeemed,   and  in  the  workings  of  bis  own  grace  in  them. 

III.  He  i-epeats,  almost  word  for  word,  part  of  the  description 
he  had  given  of  her  beauty,  (cA.4. 1  .  .3.)  her  hair,  her  teeth, 
her  temples;  (u. 5.  .7.)  not  because  he  could  not  have  described 
it  in  other  words,  and  by  other  similitudes,  but  to  shew  that  he 
had  still  the  same  esteem  for  her,  since  her  unkiudness  to  him,  and 
his  withdrawings  from  her,  that  he  had  before;  lest  she  should 
think,  that,  though  he  would  not  quite  cast  her  off,  \et  he  would 
think  the  worse  of  her  while  he  knew  her,  he  says  tlie  same  of  her 
now,  that  he  had  done,  for  those  to  n-kom  muck  it  forgiven,  will 
lore  the  more,  and,  consequently,  will  be  the  more  beloved,  for 
Christ  has  said,  I  love  those  that  love  me.  He  is  pleased  with  his 
people,  notwithstanding  their  weaknesses,  when  they  sincerely 
repent  of  them,  and  return  to  their  duty,  and  commends  them 
as  if  they  were  already  arrived  at  perfection. 

IV.  He  prefers  her  before  all  her  competitors,  and  sees  all  the 
beauties  and  perfections  of  others  meeting  and  centering  in  her; 
(«.8,9.)  "  There  are,  it  may  be,  threescore  queens,  who,  like  Esther, 
have  by  their  lieauty  attained  to  the  royal  state  and  dignitv,  and 
fourscore  concubines,  whom  kings  have  preferred  before  their  own 
queens,  as  more  charming,  and  these  attended  by  their  maids  of 
honour,  virgins  without  number,  who,  when  there  is  a  ball  at  court, 
appear  in  great  splendour,  with  beauty  that  dazzles  the  eyes  of  the 
spectators;  but  my  dore,  my  unde filed ,  is  but  one,  a  holy  one." 

l.She  excels  them  all.  Go  through  all  the  world,  and  view 
the  societies  of  men  that  reckon  themselves  wise  and  happy,  king- 
doms, courts,  senates,  councils,  or  whatever  incorporations  vou 
niay  lliink  valuable,  they  are  none  of  them  to  be  com|)ared  with 
the  cluircli  of  Christ;  their  honours  and  beauties  are  nothing  to 
her's.      Who  is  lihe  unto  thee,  O  Israel?  Deut.33.29. — 4.0,7. 

There  are  particular  persons,  as  virgins  without  number,  who  are 
famed  for  their  accomplishments,  the  beauties  of  their  address, 
I  luguagc,  and  performances,  but  the  beauty  of  holiness  is  beyond 
all  other  beauty;  "My  dm-e,  my  undefiled,  is  one,  has  that  one 
beauty,  that  she  is  a  dove,  an  undefiled  dove,  and  mine,  and  that 
makes  her  excel  the  queens  and  virgins,  though  they  were  ever  so 
many." 

2-  She  includes  them  all ;  "  Other  kings  have  many  queens, 
«nd  concubines,  and  virgins,  with  whose  conversation  ihev  enter- 
lain  themselves,  but  ?»'/  dove,  my  undefiled,  is  to  me  instead  of 
»li;   in  that  one  I  have  more  than  they  have  in  al!  their'.s."     Or, 


"Though  there  arc  many  particular  churches,  some  of  great  dig- 
nity, cilliers  of  less,  some  of  longer,  others  oi  shorter,  standing,  anii 
manv  particular  believers,  of  different  gifts  and  attainments,  some 
more  eminent,  others  less  so,  yet  lliey  all  constitute  but  one  catbolit! 
church,  are  all  hut  parts  of  that  whole,  and  that  is  my  dove,  m^ 
undefilrd."  Christ  is  the  Centre  of  the  church's  unity  ;  all  t'\' 
children  of  God,  that  arc  scattered  abroad,  are  gathered  bv  liini, 
(.Iohu,l  1.  .'J2.)  and  meet  in  him,  (Eph.1.10.)  ajid  are  all  his  doves. 

V.  He  slieus  how  much  she  was  esteemed,  not  by  him  onlv, 
but  bv  ail  that  had  acquaintance  with  her,  and  stood  in  relation  to 
her.  It  woidd  add  to  her  praise  to  say,  l.That  she  was  her  mo- 
ther's darling;  she  had  that  in  her,  from  a  child,  which  recom- 
mended her  to  liie  particular  affection  of  her  parents;  as  Solomon 
himself  is  said  to  have  been  tender,  and  an  only  one  in  the  sight  of 
his  mother,  (Prov.4.  3.)  so  was  she  the  only  eve  of  her  mother,  as 
dear  as  if  she  had  been  an  only  one;  and  if  there  were  many 
more,  yet  she  was  the  choice  one  nf  her  that  bare  her;  more 
excellent  than  all  the  societies  of  men  this  world  ever  produced. 
All  the  kingdoms  of  the  world,  and  the  glory  of  them,  are  nothing, 
in  Christ's  account,  comjiarcd  with  the  church,  which  is  made  up 
of  the  excellent  ones  nf  the  earth,  the  precious  sous  nf  Zion,  com- 
parable to  fine  gold,  and  more  excellent  than  their  neighbours. 
2.  That  she  was  admired  by  all  her  acquaintance,  not  only  ih^ 
daughters,  who  were  her  juniors,  but  even  the  queen  and  the 
concubines,  who  might  have  reason  to  bejealoiis  of  her  as  a  rival; 
tltey  all  blessed  her,  and  wished  well  to  her,  praised  her,  and  spake 
well  of  her  ;  the  daughters  of  Jerusalem  called  her  i\\e  fairest  among 
women;  all  agreed  to  give  her  the  pre-eminence  for  beauty,  and 
every  sheaf  bowed  to  her's.  Note,  (1.)  Those  that  have  any  sense 
of  things,  cannot  but  be  convinced  in  their  consciences,  (whatever 
they  sav,)  that  godly  jieople  are  excellent  people:  many  will  give 
th.em  their  good  word,  and  more,  their  good  will.  (2.) Jesus 
Christ  lakes  notice  what  people  think  and  speak  of  his  church, 
and  is  well-pleased  with  them  that  honour  such  as  fear  the  Lord, 
and  lakes  it  ill  of  Ihose  that  despise  them,  particularly  when  they 
are  under  a  cloud,  that  offend  any  of  his  little  ones. 

VI.  He  produces  the  eucondum  that  was  given  of  her,  and 
makes  it  his  own;  (d.  10.)  IT7(o  is  she  that  looks  forth  as  the 
morning?  This  is  applicable  both  to  the  church  iu  the  world, 
and  to  grace  in  the  heart. 

1.  They  are  amiable  as  the  light,  the  most  beautiful  of  all  visible 
things;  Christians  are,  or  should  be,  the  lights  of  the  world.  The 
patriarchal  church  looked  forth  as  the  morning,  when  the  promise 
of  the  Messiah  was  first  made  known,  and  the  day-spring  from 
on  high  visited  this  dark  world.  The  Jewish  church  was  fair  as 
the  monn  ;  the  ceremonial  law  was  an  imperfect  light,  it  shone  by 
reflection,  it  was  changing  as  the  moon,  did  not  make  day,  nor 
was  the  Sun  of  7'ighteousness  yet  risen  ;  but  the  Christian  church  is 
clear  as  the  sun,  exhibits  a  great  light  to  them  that  sit  in  darkness. 
Or,  we  mav  applv  it  to  the  kingdom  of  grace,  the  gospel-kingdom. 
(1.)  In  its  rise,  it  looks  forth  as  the  morning  after  a  dark  night;  it 
is  discovering,  (Job,  38. 12, 13.)  and  very  acceptable,  looks  forth 
pleasantly  as  a  clear  morning ;  but  it  is  small  in  its  beginnings, 
and  scarcely  perceplible  at  first.  (2.)  It  is,  at  the  best,  in  this 
world,  but  fair  as  the  moon,  which  shines  with  a  borrowed 
light,  which  has  her  changes  and  eclipses,  and  her  spots  too, 
and,  when  at  the  full,  does  but  rule  by  night.  But,  (3.)  When 
it  is  perfected  in  the  kingdom  of  glory,  then  it  will  be  clear  as 
the  sun,  the  church  clnthcd  with  the  sun,  with  Christ  the  Siiti 
of  righteousness,  Rev. 12. 1.  They  that  love  God  will  then 
be  «s  the  sun  wlien  he  goes  forth  in  his  strength;  (Judg.  5.31. 
Matlh.  13.43.)  they  shall  shine  in  inexpressible  glory,  and  that 
which  is  jierfect  will  then  come;  there  shall  be  no  darkness,  no 
spots,   Isa.30.2G. 

2.  The  beauty  of  the  church  and  of  believers,  is  not  onlj 
amiable,  but  aw  fid  as  an  army  with  banners.  The  church,  ift 
this  world,  is  as  an  army,  as  tlie  camp  of  Israel  in  the  wilderness; 
its  slate  is  militant;  it  is  in  the  midst  of  enemies,  and  is  engaged 
in  a  constant  conflict  with  them.  Believers  are  soldiers  in  this 
army.     It  has  its  banners;  the  gospel  of  Chri.st  is  an  ensign,  (Isa. 


SOLOMON'S  SONG,  VI,  VII. 


11. 12.)  Ihe  love  of  Christ,  ch.  2.  4.  It  is  marslmllod,  and  iit-pt  in 
order  and  under  discipline;  it  is  terriblii  to  its  enemies,  ns  Israel 
in  the  wilderness  was,  Exod.  15.  14.  When  Balaam  saw  Israel 
encamped  according  to  their  tribes,  hy  their  standards,  with 
colours  dis|)layed,  lie  said,  How  ffnoilly  are  thy  tents,  O  Jacob ! 
Numb.  24.  5.  When  Ihe  church  preserves  her  puritv,  she  secures 
her  honour  and  victory  ;  when  she  is  />(//•  as  t/ic  wooii,  and  clear  as 
the  sun,  she  is  truly  great  and  formidable. 

II.  I  went  down  into  the  tjarden  of  nuts,  to  see 
the  fruits  of  the  valley,  and  to  see  whether  the 
vine  flourished,  and  the  pomegranates  budded. 
12.  Or  ever  I  was  aware,  my  soul  made  me  like 
tlie  chariots  of  Ammi-nadib.  11.  Return,  return, 
O  Shulamite;  return,  return,  that  we  may  look 
upon  thee.  What  will  ye  see  in  the  Shulamite? 
As  it  were  the  comj)any  of  two  armies. 

Christ  being  now  returned  to  liis  spouse,  and  the  breach  being 
entirely  made  up,  and  the  falling  out  of  these  lovers  being  Ihe  re- 
newing of  love,  Christ  here  gives  an  account  both  of  the  distance 
and  of  the  reconciliation. 

1.  That  when  he  was  withdrawn  from  his  church  as  his  spouse, 
and  did  not  comfort  her,  yet  even  then  he  had  his  eve  upon  it  as 
his  garden,  which  he  took  care  of;  (u.  11.)  "  ficent  down  into  the 
garden  of  nuts,  or  nutmegs,  to  see  the  fruits  of  the  valley,  with 
complacency  and  concern,  to  see  them  as  my  own."  When  he  was 
out  of  sight,  he  was  no  farther  off  than  the  garden,  hid  among  the 
trees  of  the  garden,  in  a  low  and  dark  valley  :  but  then  he  was 
observing  how  the  vine  flourished,  that  ho  might  do  all  that  to  it 
which  was  necessary  to  promote  its  flourishing,  and  might  delight 
himself  in  it  as  a  man  does  in  a  fruitful  garden.  He  went  to  see 
whether  the  pomegranates  budded.  Christ  observes  the  first  be- 
ginnings of  the  good  work  of  grace  in  the  soui,  and  the  early 
buddings  of  devout  affections  and  inclinations  there;  and  is  weil- 
pleased  with  them,  as  we  are  with  the  blossoms  of  the  spring. 

2.  That  yet  he  couid  notions;  content  himself  with  this,  but  sud- 
denly felt  a  powerful,  irresistible,  inclination  in  his  own  bosom  to 
return  to  his  church,  as  his  spouse,  being  moved  with  her  lamenta- 
tions after  him,  and  her  languishing  desire  toward  him  ;  (v.  12.) 
"  Or  ever  1  nas  aware,  my  soul  made  me  like  the  chariots  of  Ammi- 
nadib;  I  could  not  any  longer  keep  at  a  distance,  my  repentings 
were  kindled  together,  and  I  presently  resolved  to  fly  back  to  the 
arms  of  mv  love,  my  dove."  Thus  Joseph  made  himself  strange  to 
his  brethren,  for  a  while,  to  chastise  them  for  their  former  nnkind- 
nesses,  and  make  trial  of  their  present  temper,  till  he  could  no 
longer  refrain  himself,  but,  or  ever  he  was  aware,  burst  out  into 
tears,  and  said,  I  am  Joseph,  Gen.  45.1,3.  And  now  the  spouse 
perceives,  as  David  did,  (Ps.  31.  22.)  that  though  she  said  in  her 
haste  I  am  cut  off  from  before  thine  eyes,  yet,  at  the  same  time,  he 
heard  the  voice  of  her  supplications,  and  became  like  the  chariots 
of  Ammi-nadib,  v/\\\c\\  were  noted  for  their  beauty  and  swiftness. 
My  soul  put  me  in  the  chariots  of  my  willing  people  ;  so  some  read 
it ;  "  the  chariots  of  their  faith  and  hope,  and  love,  their  desires, 
and  prayers,  and  expectations,  which  thev  sent  after  me,  to  fetch 
me  back,  as  chariots  of  fire,  with  horses  of  fire."  Note,  (l.)Christ's 
people  are,  and  ou" lit  to  be,  a  w  illing  people.  ( 2.)  If  they  continue 
seeking  Christ,  and  longing  after  him,  even  when  he  seems  to 
(lilhdraw  from  them,  he  will  graciously  return  to  them  in  due 
lime,  perhaps  sooner  than  thev  think,  and  with  a  |)leasing  surprise. 
Vo  chariots  sent  for  Christ  shall  return  em|)ty.  (5.)  All  Christ's 
fracious  returns  to  his  people  take  rise  from  himself.  It  is  not 
Ihey,  it  is  his  own  soul,  that  puts  biui  into  the  chariots  of  his 
f>eople  ;  for  he  is  gracious  because  he  will  be  gracious,  and  loves  his 
Israel  because  he  would  love  them  ;  not  for  their  sakes,  be  it 
fliown  to  them. 

3.  That  he,  being  returned  to  her,  kindly  courted  her  return  to  | 
tim,  nntwilhstanding-  Ihe  discouragements  she  laboured  under,  j 
Let  her  not  despair  of  obtaining  as  much  comfort  as  ever  she  bail,  I 


The  Love  of  Christ  to  llie  Church 

(■(Uiiforl  of  Ihe  ret'jrri 


before  Ibis  dislance  happened,  but  take  llip 
of  her  Reloved,  r.  13.    Here, 

(1.)  The  church  is  called  the  Shulamile,  referring  either  to  Solo- 
tnnn,  Ihe  biidesroom  in  tvjie,  bv  whose  name  she  is  called,  in  token 
of  her  I'clalion  tr)  him,  and  union  Hitli  him;  thus  belii'vers  are 
called  Christians  from  Christ;  or  referring  to  Salcui,[\io  place  of 
her  birlh  and  residence,  as  llie  woman  of  Shunein  is  called  the 
S/tunamile.  Hea^i  is  the  Salem  whence  the  saints  have  their 
birlh,  and  where  |^^  have  Ihcir  citizenship;  Ihose  that  belong  to 
Christ,  and  aie  bound  for  heaven,  shall  be  called  S/iulamitcs. 

(2.)  She  is  invited  to  return,  and  the  invitation  most  carneslly 
pressed  ;  Ifeturn,  return;  and  again,  "  Return,  return;  recover 
Ihe  peace  thou  bast  lost  and  forfeited  ;  come  back  to  thv  former 
composedjiess  and  cheerfulness  of  spirit."  Note,  Good  Christian.s, 
after  Ihey  have  had  their  comfort  disturbed,  are  soinclimes  hard  to 
be  pacified,  and  need  to  be  earnestly  persuaded  to  return  again  to 
Iheir  rest.  As  re\olting  sinners  have  need  to  be  called  to  again 
and  again,  (Tnrnye,  turnye,  why  wilt  ye  rf/e.'')  so  disquieted  saints 
have  need  to  be  called  to  asain  an<l  again.  Tarn  ye,  turnye,  why 
will  ye  droop?  why  art  thou  cast  down,  O  my  soul ^ 

(3.)  Being  returned,  slie  is  *lesircd  to  shew  her  face,  That  ice 
may  look  U])on  thee,  (io  no  longer  wilh  thv  face  covered  like  a 
mourner.  Let  those  that  have  n>atle  their  peace  wilh  God,  lift  up 
their  faces  without  spot ;  (Job,  22.  2G.)  let  them  come  bolcilv  to 
his  throne  of  grace.  Christ  is  pleased  with  the  cheerfulness  and 
iunnble  confidence  of  bis  people,  and  would  have  ibem  look  plea- 
sant. Let  us  look  upon  thee,  not  I  only,  but  the  holy  angels,  who 
rejoice  in  the  consolation  of  saints,  as  well  as  in  the  conversion  of 
sinners:  not  I  only,  but  all  Ihe  daughters."  Christ  and  believers 
are  pleased  with  the  beaulv  of  the  church. 

(4.)  A  short  account  is  given  of  what  is  to  be  seen  in  her.  The 
question  is  asked,  fVhat  will  ye  see  in  the  Shulamite ?  And  it  is 
answered.  As  it  were  the  company  of  (wo  armies. 

[1.]  Some  think  she  gives  this  account  of  herself;  she  is  slivof 
appearing,  unwilling  to  be  looked  upon,  having,  in  her  ow n  account, 
no  form  or  comeliness.  Alas  !  says  she.  What  nill  you  see  in  the 
Shulamite?  Nothing  that  is  worth  your  looking  upon  ;  nothi,-}<r 
but  as  it  were  the  company  of  two  armies  actuallv  ensaged,  where 
nothing  is  to  be  seen  but  blood  and  slaughter.  The  watchmen  had 
smitten  her,  and  wounded  her,  and  she  carried  in  her  face  the 
marks  of  those  wounds,  looked  as  if  she  had  been  fighting.  She 
had  said,  (ck.  1.  6.)  Look  not  upon  me,  because  I  am  black  ;  heie 
she  savs,  *'  Look  not  upon  me,  because  I  am  bloody."  Or,  it  mav 
denote  the  constant  struggle  that  is  between  grace  and  corruption 
in  the  souls  of  believers;  they  are  in  them  as  two  armies  con- 
tinually skirmishing,  which  makes  her  ashamed  to  shew  her  face. 
[  2.]  Others  think  her  Beloved  nives  this  account  of  her.  "  [  will 
tell  you  what  you  shall  see  in  the  Shulamile;  yon  shall  see  as  nr.ble 
a  sight  as  that  of  two  armies,  or  two  parts  of  the  same  army,  drawn 
out  in  rank  and  file  ;  not  only  as  on  army  wilh  banners,  but  as  two 
armies,  with  a  majesty  double  to  what  was  before  spoken  :  she  is 
as  Mahanaim,  as  the  two  hosts  which  Jacob  saw,  (Gen.  32.  1,2.) 
a  host  of  saints,  and  a  host  of  angels  uiinisterinu-  to  them;  Ihe 
church  militant,  the  church  triumphant"  Behold  two  armies  ;  iu 
both  the  church  apjiears  beautiful. 

CHAP.  VII. 

In  this  chapter,  I.  Christ,  Ihe  royal  Jiridegrooui,  i^ues  on  to  describe  Ihe  betiulirs 
of  his  spouse,  the  church,  in  many  in'itances,  ami  In  erpvfss  his  love  to  her,  and 
the  delight  he  has  in  her  cnnvvrsitlimt,  v.  I .  .'.).  It.  the  sponse.  Ihe  church, 
e.rpresses  her  greni  dflight  in  him.  and  the  ilesire  Ihat  xhe  1i<id  of  commitniun 
and  fellowship  wilh  hint.  r.  10. .  13.  .S'«i/i  niulmd  esteem  and  endearmnil  are 
there  between  Christ  and  believers!  And  what  is  hiaecn  but  an  eicrliisting 
interchanging  of  loves  between  the  holy  God  and  hohi  souls.' 

1.  TTOW  beautiful  are  thy  feet  with  shoes,  O 
Jtl  prince's  dauc;iiter!  Tlie  joints  of  thy  thiirhs 
are  like  jewels,  tlie  work  of  tlic  liands  of  a  cunning 
workman.  2.  Tiiv  navel  i.<i  like  a  round  i>oIjlct, 
which  waiit<-lli  not  liniior:  tliy  l)elly  is  like  an  heap 


SOLOMON'S  SONG.  VII.         The  Love  of  ChriHt  to  the  Church. 


of  wheat  set  ul)out  with  lihes.  3.  Thy  two  breasts 
are  like  two  youno-  roes  that  are  twins.  4.  Thy 
neck  is  as  a  tower  of  ivory ;  thine  eyes  like  the 
fish-pools  in  Hesbbon,  by  tlie  2,ate  of  Bath-rabbiin  : 
thy  nose  is  as  the  tower  of  Lebanon  which  looketh 
toward  Damascus.  5.  Thine  head  upon  thee  is 
like  Carmel,  and  the  hair  of  tliine  hflvl  like  purple; 
the  king  is  held  in  the  galleries.  6.  How  fair  and 
how  pleasant  art  thou,  O  love,  for  dekghts ! 
7.  This  thy  stature  is  like  to  a  palm-tree,  and  thy 
breasts  to  clusters  of  grapes.  8.  I  said,  I  will  go 
np  to  the  palm-tree,  I  will  take  hold  of  the  boughs 
thereof:  now  also  thy  breasts  shall  be  as  clusters 
of  the  vine,  and  the  smell  of  thy  nose  like  apples ; 
9.  And  the  roof  of  thy  moulli  like  the  best  wine, 
for  my  beloved,  that  goeth  down  sweetly,  causing 
the  lips  of  tliose  tliat  are  asleep  to  speak. 

The  title  which  Jesus  Christ  lierc  oivos  to  the  church  is  new, 
O  pi  ince's daughter,  agreeing  willi  Ps.  45. 13.  wliere  she  is  called 
the  kinr/s  daughter.  She  is  so,  in  respect  of  her  new  birth,  born 
from  above,  begotten  of  God,  and  his  workmanship,  bearing  the 
image  of  the  King  of  kings,  and  guided  by  his  Spirit.  She  is  so 
by  marriage  ;  Christ,  l)y  betrothing  her  to  liimself,  though  he 
found  her  mean  anddes]>ical)le,  h:!s  made  her  b.  prince's  daughter ; 
she  has  a  princely  disposition,  something  in  her  truly  noble  and 
generous;  she  is  daughter  and  heir  to  the  prince  of  the  kings  of 
the  earth  ;  if  children,  then  heirs. 

Now  here  we  have, 

I.  A  large  description  of  the  beauty  of  the  sponse,  which,  some 
think,  is  given  by  the  virgins  her  companions,  and  that  those  were 
thev  who  called  upon  her  to  return;  it  seems  rather  to  be  given 
by  Christ  himself,  and  that  it  is  designed  to  express  his  love  to  her, 
and  delight  in  her,  as  before,  ch.  4. 1,  Sj-c.  and  ch.  6.  5,  6.  The 
simililudes  are  here  different  from  what  they  were  before,  to  shew 
that  the  beauty  of  holiness  is  such  as  nothing  in  nature  can  reach  ; 
you  may  still  say  more  of  it,  and  yet  slill  come  short  of  it.  That 
commendation  of  the  spouse,  ch.  4.  was  immediately  upon  the 
espousals;  (ch.  3.11.)  this,  upon  her  return  from  a  by-path; 
(ch.O.  ^'S.)  yet  this  exceeds  that,  to  shew  the  constancy  of  Christ's 
love  to  his  people;  he  tones  them  to  the  end,  since  he  made  them 
precious  in  his  sight,  and  honourable.  The  spouse  had  described 
the  beauty  of  her  Beloved  in  ten  particulars  ;  (ch  5. 11,  4'e.)  and 
now  he  describes  her  in  as  many,  for  he  will  not  be  behind-hand 
with  her  in  respects  and  endearments.  Those  that  honour  Christ 
he  will  certainlv  honour,  and  make  honourable.  As  the  prophet, 
in  describing  the  corruptions  of  denenerate  Israel,  reckonsjf"ro7«  the 
sole  nf  the  foot  even  unto  the  head,  (Isa.l.  G.)  so  here  the  beauties 
of  the  church  arc  reckoned  from  foot  to  head,  that,  as  the  apostle 
speaks,  when  he  is  comparing  the  church,  as  here,  to  the  natural 
body,  (1  Cor.  12.  23.)  niore  nhundaiit  honour  might  be  bestowed  on 
those  ))arts  of  the  bodij,  n-hirh  tre  think  to  be  less  honourable,  and 
which  Ihereforc  lachrd  honour,  r.  24. 

1.  lli'T  feet  are  here  praised  ;  the  feet  of  Christ's  ministers  are 
beautiful  in  the  eyes  of  the  church,  (Isa.  52.  7.)  and  her  feet  are 
here  said  to  be  beMutiful  in  theeyes  of  Ciirist ;  JIow  beautiful  arc  tliy 
feet icith shoes  !  When  believers,  being  made  free  from  the  captivity 
of  sin,  (.Acts,  12.  8.)  ntund fast  in  the  liberty  with  uhich  tltry  are 
made  free,  preserve  the  tokens  of  their  enfranchisement,  have  their 
feet  shod  uith  the  preparation  of  the  (/os;)r?n/"pe(7oe,and  walk  steadily 
according  to  the  rule  of  the  gospel,  then  thoir/ect  are  beautiful  with 
shoes,  thev  tread  firm,  being  well-armed  against  the  troul)les  thev 
meet  with  in  their  way.  When  we  rest  ncit  in  good  affections,  but 
Ihey  are  accompanied  with  sincere  endeavours  and  resolutions, 
thrn  our  feet  are  beautified  iiith  shoes.     See  K,zek.  lf>.  10. 

4.  The  joints  of  the  tliighs  are  here  said  to  be  tilie  jewels,  and 


those  curiously  wrought  by  n  cunning  workman.  This  is  explained 
by  Eph.4. 16.  and  Col.  2. 19.  where  the  mystical  body  of  Christ 
is  said  to  be  held  together  by  joints  and  bands,  as  the  hips  and 
knees  (both  which  arc  the  joints  of  the  thighs)  serve  the  natural 
body  in  its  strength  and  motion.  The  cliurch  is  then  comely  ui 
Christ's  eyes,  when  those  joints  are  kept  firm  by  holy  love  ar.l 
unity,  ami  the  communion  of  saints.  When  believers  act  in  reli- 
gion from  good  principles,  and  are  steady  and  regular  in  their 
whole  conversation,  and  turn  themselves  easily  to  every  duty  in  it.* 
time  and  place,  then  the  joints  are  like  jewels. 

3.  The  navel  is  here  compared  to  a  round  cup  or  goblet,  that 
wants  not  any  of  the  agreeable  liquor  that  one  would  wish  to  find 
in  it,  such  as  David's  cup  that  ran  over,  (Ps.  23.5.)  well-shaped, 
and  not  as  that  miserable  infant  whose  navel  was  not  cut,  E/ek. 
16.  4.  The  fear  of  the  Lord  is  said  to  be  health  to  the  navel.  See 
Prov.  3.  8.  When  the  soul  wants  not  that  fear,  then  the  navii 
icants  not  liquor. 

4.  The  belhj  is  like  a  heap  of  wheat  in  the  store-chand)er,  which 
perhaps  was  sometimes,  to  make  shew,  adorned  with  flowers. 
The  wheat  is  useful,  the  lilies  beautiful ;  there  is  e\cry  thing  in 
the  church,  which  may  be  to  the  members  of  that  body  either  for 
use  or  for  ornament.  All  the  body  is  nourished  from  the  bdbj ; 
it  denotes  the  spiritual  prosperity  of  a  believer,  and  the  healthful 
constitution  of  the  soul,  all  in  good  ])light. 

5.  The  breasts  are  like  two  young  roes  that  are  twins,  v.  3.  By 
the  breasts  of  the  church's  consolations  those  are  nourished  who 
are  horn  from  its  belly,  (Isa.  46.  3.)  and  by  the  navel  received 
nourishment  in  the  womb.  This  comparison  we  had  before,c/i.4. 3. 

G.  The  7ieck,  which  before  was  com])ared  to  the  tower  (f  David, 
(ch.  4.  4.)  is  here  compared  to  a  tower  oj'  ivory,  so  while,  so  pre- 
cious; such  is  the  faith  of  the  saints,  by  which  they  are  joined  to 
Christ  their  Head.  The  name  of  the  Lord,  improved  by  faith,  is 
to  the  saints  as  a  strong  and  impregnable  tower. 

7.  The  eyes  are  likened  to  the  fish-pools  in  Ilcshbon,  or  the  arti- 
ficial fish-ponds,  by  a  gate,  either  of  Jerusalem,  or  of  Hesbbon, 
which  is  called  Bath-rahbim,  the  daughter  of  a  multitude,  because 
a  great  thoroughfare.  The  understanding,  the  intentions  of  a 
believer,  are  clean  and  clear  as  these  ponds.  The  eyes,  weeping 
for  sin,  are  as  fountains,  (Jer.  9. 1.)  and  comely  with  Christ. 

8.  The  nose  like  the  tower  of  Lebanon,  the  forehead  or  face  set 
like  a  flint,  (Isa.  50.  7.)  undaunted  as  that  tower  was  impregnable. 
So  it  denotes  the  magnanimity  and  holy  bravery  of  the  church,  or, 
as  others,  a  spiritual  sagacity  to  discern  things  that  differ,  as  ani- 
mals strangely  distinguish  by  the  smell.  This  tower  looks  toward 
Damascus,  the  head  city  of  Syria,  denoting  the  boldness  of  the 
church,  in  facing  its  enemies,  and  not  fearing  them. 

9.  Tlie  head  like  Carmel,  a  very  high  hill  near  the  sea,  v.  5. 
The  head  of  a  believer  is  lifted  vp  above  his  enemies,  (Ps.27.  6.) 
above  the  storms  of  the  lower  region,  as  the  top  of  Carmel  was, 
pointing  heaven-ward.  The  more  we  get  above  this  world,  and 
the  nearer  to  heaven,  and  the  more  secure  and  serene  we  become 
by  that  means,  the  more  amiable  we  are  in  the  eyes  of  the  Lord 
Jesus. 

10.  The  hair  of  the  head  is  said  to  be  like  piirple.  This  denotes 
the  universal  amiableness  of  a  believer  in  the  eyes  of  Christ,  even 
to  the  hair,  or,  as  some  understand  it,  the  pins  with  which  the 
hair  is  dressed.  Some  by  the  head  and  the  hair  understand  the 
governors  of  the  church,  who,  if  thev  be  careful  to  do  their  duty, 
add  much  to  her  comeliness.  The  head  like  crimson,  (so  some 
read  it,)  and  the  hair  like  purple,  the  two  colours  worn  by  great 
men. 

11.  The  complacency  which  Christ  takes  in  his  church  thus 
beautified  and  adorned  ;  she  is  lovely  indeed,  if  she  be  so  in  his  eyes; 
as  he  j)uts  the  comeliness  iijion  her,  so  it  is  his  love  that  makes 
thiscomeliness  Irulv  valuable  ;  for  he  is  an  unexceptionable  Ji;dge. 

1.  lie  delighted  to  look  upon  his  church,  and  to  converse  with 
it,  rejoicing  in  that  habitable  part  of  bis  earth  ;  the  King  is  held 
in  the  galleries,  and  cannot  leave  them.  This  is  explained  by 
Ps.  132. 13, 14.  The  Lord  has  chosen  Zion,  saying,  This  is  my  rest 
for  ever,  here  wiii  I  dwell;  and  Ps.  147.  11.  The  Lord  teka  plea- 


mre  in  those  that  fear  him.  And  if  Christ  has  such  tieliglit  in  the 
calleries  of  coinniunion  with  his  people,  much  more  reason  have 
Jhey  to  delight  in  them,  and  to  reciion  a  day  there  belter  than  a 
ihniisand. 

2.  Me  was  even  struck  willi  admiration  at  the  heaiitv  of  lii-; 
church;  (v.  6.)  TInw  fair  and  hoir  pleasant  art  thou,  O  lore  f  Ilniri 
art  thou  made  fair.'  So  lliewoid  is;  "  not  horn  so,  lint  made  so! 
with  the  comeliness  which  I  have  put  upon  thee.  Holiness  is  a 
beauty  heyond  expression  ;  the  Lord  Jesus  is  wonderfnliv  pleased 
with  it:  llie  outward  aspect  of  it  is  fair,  the  inwanl  disposition  of 
it  is  pleasant  aiul  highlv  a^jreealile,  and  the  coniplacencv  he  has 
in  it  is  ine\prcssil)le ;  O  my  dearest  fnr  delii/hls;  so  some  read  it. 

3.  He  determined  (o  keep  \ip  communion  willi  his  church. 
(l.)'To  lake  /(»/(/ fi/"  her  as  of  the  hniKjhs  o\  a  palm-tree.    Heconi- 

pares  her  stature  to  a  palm  tree ;  (v.  7.)  so  straieht,  so  strong;,  does 
she  appear,  when  she  is  looked  upon  in  her  full  proportion.  The 
palm-tree  is  observed  to  flourish  most  when  it  is  loaded  ;  so  llie 
church,  the  more  it  has  been  afflicted,  the  more  it  has  multiplied, 
and  the  branches  of  it  are  emblems  of  victory.  Christ  savs,  "/ 
will  ffo  lip  to  the  palm-tree,  to  entertain  mvself  with  the  shadow  of 
it,  (v.  8.)  and  I  leill  take  hold  of  its  houghs,  and  observe  the  beantv 
of  them."  What  Christ  has  said,  he  will  do,  in  favour  to  his 
people;  we  may  be  sure  he  will  do  it,  for  his  kind  purposes  are 
never  suffered  to  fall  to  the  ground  ;  and  if  he  take  hold  of  the 
huvf/hs  of  his  church,  take  early  hold  of  her  branches,  when  lhe\ 
are  young  and  tender,  he  will  keep  his  hold,  and  not  let  them  go. 
( 2.)  To  refresh  himself  with  her  fruits.  He  compares  her 
breasts  (her  pious  affections  toward  him)  to  elusle.rs  of  grapes,  a 
most  pleasant  fruit;  (v.  7.)  and  he  repeats  it;  (e.  0.)  They  shall 
be,  thev  shall  be  to  me,  as  elusicrs  of  the  vine,  which  make  glad 
the  heart.  "  Now  that  I  come  vp  to  the  palm-tree,  now  thy  graces 
shall  be  exerted  and  excited."  Christ's  presence  with  his  people 
kindles  the  liolv  heavenly  fire  in  their  souls,  and  then  their  breasts 
shall  be  as  clusters  ofthevine,  a  cordial  to  themselves,  and  accept- 
able to  him.  And  since  God,  at  first,  breathed  into  n)en's  nostrils 
the  breath  of  life,  and  breathes  the  breath  of  the  new  life  still,  the 
smell  of  their  nostrils  is  like  the  smell  of  apples,  or  oranges,  which 
is  pleasing  and  reviving.  The  Lord  smelled  a  sweet  saviur  from 
Noah's  sacrifice,  Gen.  8.21.  And,  lastly,  the  roof  of  her  month 
is  like  the  best  vine  ;  (v.  9.)  her  spiritual  taste  and  relish,  or  tlie 
words  she  speaks  to  God  and  man,  which  come  not  from  Ihe  teeth 
outward,  but  from  the  roof  of  the  mouth,  these  are  pleasing  to  God  ; 
the  prai/rr  of  the  upright  is  his  delight.  And  when  those  that  fear 
the  Lord  speak  one  to  another  as  becomes  them,  the  Lord  hearkens 
and  hears  wM\  ))leasure,  Mai.  3. 16.  It  is  like  that  wine  which 
is,  [1.]  Very  palatable  and  grateSul  to  the  taste;  it  goes  down 
sweetly,  it  goes  siraighlly ;  so  the  margin  reads  it;  it  moves  itself 
aright,  Prov.  23.  31.  The  pleasures  of  sense  seem  riaht  to  the 
carnal  appetite,  and  go  down  smoothly,  hut  they  are  often  wrong, 
and,  compared  with  the  pleasure  of  communion  with  God,  they 
are  harsh  and  rough  ;  nothing  jrocfc/oicn  so  sweetly  with  a  gracious 
soul,  as  Ihe  wine  of  God's  consolations.  [2.]  It  is  a  great  cordial ; 
the  presence  of  Christ  by  his  Spirit  with  his  people  shall  be  re- 
viving and  refreshing  to  them,  as  that  strong  wine  which  makes 
Ihe  lips  even  of  those  that  are  asleep,  (that  are  ready  to  faint  away 
in  a  deliquium,)  to  speak.  Unconverted  sinners  are  asleep,  saints 
are  often  drowsy,  and  listless,  and  half  asleep;  but  the  word  and 
Spirit  of  Christ  will  put  life  and  vigour  into  the  soul,  and  out  of 
the  abundance  oj  the  heart  that  is  thus  filled,  themouth  will  speck. 
When  the  apostles  were  filled  with  the  Spirit,  they  spake  irith 
tongues  the  wonderful  works  of  God  ;  (Acts,  2.  10.  12.)  and  they 
who,  in  opposition  to  being  drunkwith  wine,  wherein  is  excess,  are  j 
filled  with  the  Spirit,  speak  to  themselves  in  psalms  and  hymns,  | 
Eph.  S.  18, 19.  When  Christ  is  thus  commending  the  sweetness  of 
Ills  spouse's  love,  excited  by  the  manifestation  of  his,  she  seems  , 
to  put  in  that  word,  for  my  Beloved,  as  in  a  parenthesis.  "  Is 
there  any  thing  in  me  that  is  pleasant  or  valuable  ?  As  it  is 
frojn,  soil  is  for  my  Beloved."  Ther.  he  delights  incur  good 
affections  and  services,  when  they  are  all  for  him,  and  devoted  to 
hid  glory.  | 

VOL.  II.  146 


SOLOMON'S  SONG,  VII.     The  Love  of  the  Church  to  Christ 

10.  I  am  my  beloved's,  and  his  desire  is  towards 
me.  11.  Come,  my  beloved,  let  us  go  forth  into 
llie  field;  let  u.s  lodge  in  the  villages.  12.  Let  u.s 
gel  up  early  to  the  vineyards ;  let  us  see  if  the  vine 
flourish,  vlu'lher  the  Icuiler  grape  appear,  nml  the 
pomegranates  bud  forth:  there  will  I  give  thee  mv 
loves.  13.  The  mandrakes  give  a  smell,  and  at  our 
gates  are  all  manner  of  pleasant  J'ni.ls,  new  and 
old,  tr/iic/i  1  iiave  laid  up  for  thee,  O  iny  beloved. 


These  are  the  words  of  the  spouse,  Ihe  church,  the  believing' 
soul,  in  answer  to  the  kind  expressions  of  Christ's  love  in  the  fore- 
going verses. 

I.  She  here  triumphs  in  her  relation  to  Christ,  and  her  inlercst 
in  him,  and  in  his  name  will  she  boast  all  the  day  long.  With 
what  a  tran'-port  of  joy  and  holy  exidtation  does  she  sav,  (v.  10.) 
"  /  am  w-f  Beloved's,  not  my  own,  but  entirely  devoted  to  him, 
and  owned  by  him."  If  we  can  truly  say  that  Christ  is  our  best 
Beloved,  we  may  hi»  confident  that  we  are  his,  and  he  will  sure 
lis,  Ps.  119. 94.  The  gracious  discoveries  of  Christ's  love  lo  ns 
should  engage  us  greatly  to  rejoice  in  the  hold  he  has  of  us,  his 
sovereignty  over  us,  and  propriety  in  us  ;  which  is  no  less  a  spring 
of  comfort  than  a  bond  of  duty.  Intimacy  of  communion  with 
Christ  should  help  to  clear  U|)  our  interest  in  him. 

Glorying  in  this,  that  she  is  his,  to  serve  him,  and  reckoning 
that  her  honour,  she  comforts  herself  with  this,  that  his  desire  is 
toward  her,  that  is,  he  is  her  Husband  ;  it  is  a  periphrasis  of  Ihe 
conjugal  relation,  Gen.  3.  16.  Christ's  desire  was  slronglv  toward 
his  chosen  remnant,  when  he  came  from  heaven  lo  earlji  lo  seek 
and  save  them  ;  and  when,  in  pursuance  of  his  umb'riaking,  he 
was  even  straitened  till  the  baptism  of  blood  he  was  lo  pass  through 
for  them  was  accomplished,  Luke,  12.  50.  He  desired  Zion  for  a 
habitation  ;  this  is  a  comfort  to  believers,  that,  whosoever  siighls 
them,  Christ  has  a  desire  toward  them,  such  a  desire  as  will  again 
bring  him  from  heaven  to  earth,  to  receive  them  to  himself;  for  he 
longs  to  have  them  all  with  him,  John,  17.  24. — 14.  3. 

II.  She  hundily  and  earnestly  desires  communion  with  liim ; 
(y.  11, 12.)  "  Come,  my  Beloved,  let  us  take  a  walk  together,  that 
I  may  receive  counsel,  instruction,  and  comfort,  from  thee,  and  mav 
make  known  my  wants  and  grievances  to  lhee,«ilh  freedom,  and 
without  interruption."  Thus  Christ  walked  willi  the  two  disciples 
that  were  going  to  the  village  called  Emmans,  and  talked  with 
them,  till  he  made  their  hearts  burn  within  them.      Observe  here 

1.  Having  received  fresh  tokens  of  his  love,  and  full  assurances 
of  her  interest  in  him,  she  |)resses  forward  tow  ar<l  further  acquaint- 
ance with  him  ;  as  blessed  Paid,  who  desired  vet  ujore  and  more 
of  the  excellency  of  Ihe  knoteledge  of  Christ  ./esus,  Phil.  3.8.  Chiist 
has  made  it  appear  how  much  his  desire  is  towards  us,  and  we  are 
very  ungrateful,  if  ours  be  not  toward  him.  Note,  Communion 
with  Christ  is  that  which  all  that  arc  sanctified  carnesllv  breathe 
after;  and  the  clearer  discoveries  lie  makes  them  of  his  love,  the 
more  earnestly  do  Ihey  desire  il.  Sensual  pleasures  pall  the  carnal 
a|>petite,  and  soon  give  it  a  surfeit,  but  spiritual  delights  whet  the 
desires,  whose  language  is,  Nothing  more  than  God,  but  still  »io>v 
and  more  of  him.  Christ  had  said,  /  will  go  vp  to  the  palm-tree ; 
Come,  saith  she.  Let  vsgo.  The  promises  Christ  has  made  us  of 
communion  with  him  are  not  to  supersede,  but  quicken  and  en- 
courage, our  jiravers  for  that  conimnnion. 

2.  She  desires  to  go  forth  into  the  fields  and  villages,  to  have 
this  communion  with  him.  Those  that  would  converse  with 
Christ  must  go  forth  from  the  world,  and  the  amiisemenls  of  if, 
must  avoid  every  thing  that  would  divert  Ihe  mind  and  be  a  hin- 
derance  to  it,  wiien  it  should  be  wholly  taken  up  with  Christ:  we 
must  contrive  how  to  attend  upon  the  Lord  without  distraction, 
(lCor.7.35.)  for  therefore  the  spouse  here  covets  to  get  out  i.l 
Ihe  noise  of  the  town.  Let  us  go  forth  to  him  without  the  camp, 
Heb.  14.  13.  Solitude  and  retirement  befriend  communion  with 
God  :  therefore  /tavv-  went  out  into  the  field  lo  meditate  aiid  jTay. 


SOLOMON'S  SONG,  VII,  VIlI.  The  Love  of  the  Church  to  Christ. 


Enter  into  thy  closet,  and  shut  thy  door.     A  believer  is  never  less 
alone  than  when  alone  with  Christ,  where  no  eye  sees. 

( 3.)  Havingbusiness  to  go  abroad,  to  look  after  the  grounds,  she 
desires  the  company  of  her  Beloved.  Note,  Wherever  we  are,  we 
may  keep  up  our  communion  with  God,  if  it  be  not  our  own  fault, 
for  he  is  alwavs  at  our  right-hand,  his  eye  always  upon  us,  and  both 
his  word  and  his  ear  always  nigh  us.  By  going  about  our  worldly 
affairs  with  heavenly  holy  hearts,  mixing  pious  thoughts  with 
common  actions,  and  having  our  eyes  ever  toward  the  Lord,  we  may 
take  Christ  along  with  us  whithersoever  we  go.  Nor  should  we  go 
any  whither,  where  we  cannot  in  faith  ask  him  to  go  along  with  us. 

(4.)  She  is  willing  to  rise  betimes,  to  go  along  with  her  Beloved ; 
Let  us  get  up  early  to  the  vineyards ;  it  intimates  her  care  to 
improve  opportunities  of  conversing  with  her  Beloved  ;  when  the 
time  appointed  is  come,  we  must  lose  no  time,  but,  as  the  woman, 
/Mark,  16.  2.)  go  very  early,  though  it  be  to  a  sepulchre,  if  we  be 
in  hopes  to  meet  him  there.  Those  that  will  go  abroad  with 
Christ,  must  begin  betimes  with  him,  early  in  the  morning  of 
their  days  ;  must  begin  every  day  with  him,  seek  him  early,  seek 
him  diligently. 

(5.)  She  will  be  content  to  take  up  her  lodging  in  the  vfllages, 
the  huts  or  cottages  which  the  country  people  built  for  their 
shelter,  when  they  attended  their  business  in  the  fields  ;  there,  in 
these  mean  and  cold  dwellings,  she  will  gladly  reside,  if  she  may 
but  have  her  Beloved  with  her;  his  presence  will  make  them  fine 
and  pleasant,  and  convert  them  into  palaces.  A  gracious  soul  can 
reconcile  itself  to  the  poorest  accommodations,  if  it  may  have 
commimion  with  God  in  them. 

(e.)  The  most  pleasant  delightful  fields,  even  in  the  spring-time, 
when  the  country  is  most  pleasant,  will  not  satisfy  her,  unless  she 
have  her  Beloved  with  her.  No  delights  on  earth  can  make  a 
believer  easy,  unless  he  enjoy  God  in  all. 

3.  She  desires  to  be  belter  acquainted  with  the  state  of  her  own 
soul,  and  the  present  posture  of  its  affairs;  (v.  12.)  Let  us  see  if 
the  vine  flourish.  Our  own  souls  are  our  vineyards;  they  are,  or 
should  be,  planted  with  vines  and  pomegranates,  choice  and  useful 
trees;  we  are  made  keepers  of  these  vineyards,  and  therefore  are 
concerned  often  to  look  into  them,  to  examine  the  state  of  our 
own. souls;  to  see  whether  the  vine  flourishes,  whether  our  graces 
be  in  act  and  exercise,  whether  we  be  fruitful  in  the  fruits  of 
righteousness,  and  whether  our  fruit  abound.  And  especially  let 
us  inquire  whether  the  tender  grapes  appear,  and  whether  the 
pomegranates  bud  forth,  what  good  motions  and  dispositions  there 
are  in  us,  that  are  yet  but  young  and  tender,  that  they  may  be  pro- 
tected and  cherished  with  a  particular  care,  and  may  not  be  nipped, 
or  blasted,  or  rubbed  off,  but  cultivated,  that  they  mav  bring  forth 
fruit  unto  perfection.  In  this  inquiry  into  our  own  spiritual  state, 
it  will  be  good  to  take  Christ  along  with  us;  because  his  presence 
will  make  the  vine  flourish,  and  the  tender  grape  appear,  as  the 
returning  sun  revives  the  gardens;  and  because  to  him  we  are  con- 
cerned to  approve  ourselves;  if  he  sees  the  vine  flourish,  and  the 
tender  grape  appear;  if  we  can  appeal  to  him.  Thou  knowest  all 
things,  thou  hnowest  that  I  love  thee  ;  if  his  Spirit  witness  with  our 
spirit,  that  our  souls  prosper,  it  is  enough.  And  if  we  would  be 
acquainted  with  ourselves,  we  must  beg  of  him  to  search  and  try 
us,  to  hel|)  us  in  the  search,  and  discover  us  to  ourselves. 

4.  She  promises  to  her  Beloved  the  best  entertainment  she  can 
give  him  at  her  country-seat;  for  he  will  come  in  to  us,  and  sup 
with  us,  Rev.  3.  20. 

( 1 .)  She  promises  him  her  best  affections ;  and,  whatever  else  she 
had  for  hiiu,  it  would  utterly  be  contemned,  if  her  heart  were  not 
entire  for  him  ;  "  There  therefore  n-ill  Igive  thee  my  loves;  I  will 
repeat  the  professions  of  it,  honour  thee  with  the  tokens  of  it;  and 
the  outgoings  of  my  soul  toward  thee,  in  adorations  and  desires, 
shall  be  quickened  and  enlarged,  and  my  heart  offered  up  to  thee 
in  a  holy  fire." 

(2.)  She  promises  him  her  best  provision,  u.13.  There  wesliall 
find  pleasant  odours,  for  the  mandrakes  give  a  smell ;  the  luve- 
flowers  or  lovely  ones,  so  the  vrord  signifies,  or  llic  love  fruits  ;  it  was 
•otnethingf  that  was  in  all  resircts  very  grateful,  so  valuable,  that 


Rachel  and  Leah  had  like  to  have  fallen  out  about  it.  Gen.  30. 14. 

We  shall  also  find  that  which  is  good  for  food,  as  well  as  pleaaant 
to  the  eye,  all  the  rarities  that  the  country  affords  ;  At  our  gatef 
are  all  manner  of  pleasant  fruits.  Note,  (1.)  The  fruits  and 
exercises  of  grace  are  pleasant  to  the  Lord  Jesus.  Note,  [2.]  These 
must  be  carefully  laid  up  for  him,  devoted  to  his  service  and 
honour,  must  be  always  ready  to  us  when  we  have  occasion  for 
them,  as  that  is  which  is  laid  up  at  our  gates ;  that,  by  our  bring- 
ing forth  much  fruit,  he  may  be  glorified,  John,  15.18.  Note, 
[3.]  There  is  a  great  variety  of  these  pleasant  fruits,  with  which 
our  souls  should  be  well  stocked  ;  we  must  have  all  sorts  of  them, 
grace  for  all  occasions,  new  and  old,  as  the  good  householder  has 
in  his  treasury;  not  only  the  products  of  this  year,  but  remainders 
of  the  last,  Matth.  13.52.  We  must  not  only  have  that  ready  to 
us,  for  the  service  of  Christ,  which  we  have  heard,  and  learned,  and 
experienced,  lately,  but  must  retain  that  which  we  have  formerly 
gathered  ;  nor  must  we  content  ourselves  only  with  what  we  have 
laid  up  in  store,  in  the  days  of  old,  but,  as  long  as  we  live,  must  be 
still  adding  something  new  to  it,  that  our  stock  may  increase,  and 
we  may  be  thoroughly  furnished  for  every  good  uork.  Note, 
[4.]  Those  that  truly  love  Christ  will  think  all  they  have,  evea 
their  most  pleasant  fruits,  and  what  they  have  treasured  up  most 
carefully,  too  little  to  be  bestowed  upon  him,  and  he  is  welcome  to 
it  all ;  if  it  were  more  and  better,  it  should  be  at  his  service.  It  is 
all  from  him,  and  therefore  it  is  fit  it  should  be  all  for  him. 

CHAP.  vin. 

The  affections  heltieen  Christ  and  his  spouse  are  as  strong  and  lively  here,  in  Ihii 
closing  chapter  of  the  song,  us  ever,  and  rullier  more  so.  1.  The  Sjioiise  continuet 
her  importunitijfur  a  more  intimate  communion  and  fellowship  with  him,  i>.l .  .3. 
//.  She  chiirgca  the  daughters  of  Jerusalem  not  to  intermpt  her  commU7iioit 
with  her  Belorejl ;  (v.  4.)  and  they,  thereupon,  admire  lur  dependence  on  him, 
V.  5.  ///.  She  begs  of  her  Beloved,  ivhmn  she  raises  up  by  her  prayers,  (r.  5.) 
that  he  would  by  his  grace  confirm  that  blessed  union  with  him.  to  which  she 
was  admitted,  V.  Ct.  7.  2  V.  She  makes  intercession  for  others  also,  that  care 
might  be  taken  of  them,  (v.  8,  9.)  and  pleases  herself  with  the  thoughts  of  her 
own  interest  in  Christ,  and  his  affectinn  to  her,  r.  10.  V.  She  owns  lierset/ 
his  tenant  for  a  vineyard  she  held  of  him  at  Bual-hamon,  r.  11,12.  VI.  Tlie 
tang  concludes  with  an  interchanging  of  parting  reijuests.  CItrist  charges  his 
spouse  that  she  should  often  let  liim  hear  from  her  ;  (v.  13.)  and  she  begs  of  liim 
that  he  would  hasten  his  return  to  her,  v.  14. 

1.  /^  THAT  thou  ?vert  as  my  brother,  that 
\_/  Slicked  llie  hreasts  of  my  mollier  !  Wlien 
I  should  find  thee  without,  1  would  kiss  Ihee  ;  yea, 
I  should  not  he  despised.  2. 1  would  lead  thee, 
and  bring-  thee  into  my  mother's  house,  ivlio  would 
instruct  me:  I  would  cause  thee  to  drink  of  spiced 
wine  of  the  juice  of  my  pomegranate.  3.  His  left 
hand  should  be  under  my  head,  and  his  right  hand 
should  embrace  me.  4.  I  charge  you,  O  daughters 
of  Jerusalem,  that  ye  stir  not  up,  nor  awake  wij 
love,  until  he  please. 

Here,  1.  The  spouse  wishes  for  a  constant  intimacy  and  freedom 
with  the  Lord  Jesus.  She  was  already  betrothed  to  him,  but,  the 
nuptials  being  not  yet  solemnized  and  published,  (the  bride,  the 
Lamb's  wife,  will  not  lie  comjiletely  ready  till  his  second  coming,) 
she  was  obliged  to  be  shy,  and  to  keep  at  some  distance  ;  she  there- 
fore wishes  she  may  be  taken  for  his  sister,  he  having  called  her 
so,  (eh.  5.  ].)  and  that  she  might  have  the  same  chaste  and  inno- 
cent familiarity  with  him  that  a  sister  has  with  a  brother,  an  own 
brother,  that  sucked  the  breasts  of  the  same  mother  with  her,  who 
would  therefore  he  exceeding  tender  of  her,  as  Joseph  was  of  his 
brother  Benjamin.  Some  make  this  to  be  the  prayer  of  the  Old- 
Testament  saints  for  the  hastening  of  Christ's  incarnation,  that  the 
church  might  be  the  better  acquainted  with  him,  \\\\en,  farfismxich. 
as  the  children  arc  partakers  (f flesh  and  blood,  lie  should  alsoliin\- 
self  likewise  take  part  of  the  siiuie,  and  not  he  ashamed  to  (all 
them  brethren.  It  is  rather  the  wish  of  all  belieiers  for  a  more  iilli- 
niale  communion  with  him.  that  they  mieht  receive  the  Spirit  <4 


SOLOMON'S  SONG,  VIII.         Tlie  Love  of  the  Cliiircli  to  Christ. 


lanctification,  and  so  Clirisl  niig;lit  I)e  as  tlicir  Rrollier,  that  llipy 
might  he  as  his  hrelhron,  which  t/ien  tlicy  arc,  wlien  hy  grace  Ihcy 
are  made  partakers  of  a  divine  natiuv,  and  he  that  sanclifirs,  anil 
thpy  that  are  sanctified,  are  hnth  of  one,  Hch.  2. 11,  (tc.  It  heconies 
hrethren  and  sisters,  the  children  of  llie  same  parents,  that  have 
been  nursed  at  the  same  hreast,  to  he  very  lovins  to,  and  tender  of, 
one  another;  snch  a  hive  the  sponse  desires  tninlit  he  between  her 
and  her  Behived,  lliat  she  miiiht  call  liini  lirolher. 

2.  She  promises  herself  then  ihe  satisfnclioii  of  niakinir  a  more 
open  profession  of  her  relation  to  him,  than  at  present  she  conid 
make;  "  When  /should  find  theeirithnnf,  any  where,  even  hefore 
companv,  /  would  kiss  thee,  as  a  sister  does  her  own  hrolher, 
especially  her  little  brother  that  is  now  siichinrj  the  breasts  of  her 
mother;"  for  so  some  understand  it ;  "I  wotdd  nse  all  the  decent 
freedom  willi  thee  that  conld  be,  and  should  not  he  despised  for  it, 
as  doinji  anv  Ihiiiff  nnbecominq:  the  modesty  of  my  sex."  The 
chnrch,  since  Christ's  incarnation,  can  better  own  him  than  she 
conld  before,  when  she  wonid  have  been  laughed  at  for  being-  so 
much  in  love  with  one  that  was  not  \el  born.  Christ  is  become 
as  our  Rr(^lher;  wherever  we  find  him,  therefore  let  us  be  ready 
to  own  onr  relation  to  him,  and  affection  for  him,  and  not  fear 
being  despised  for  it,  nor  regard  that  any  more  than  David  did, 
when  he  danced  before  the  ark;  If  this  be  to  be  vile,  f  will  be  yet 
viore  vile.  Nay,  let  us  hope  that  we  shall  not  be  despised  so  much 
a-s  some  imagine ;  Of  the  niaid-servantt  nf  whom  thou  hast  tpohen 
I  shall  be  had  in  honour.  Wherever  we  find  the  image  of  Christ, 
tlxingh  it  be  without,  among  those  that  do  not  follow  him  with  us, 
we  must  love  it,  and  testify  that  love,  and  we  shall  not  he  despised 
for  it,  but  catholic  charity  will  gain  us  respect. 

3.  She  promises  to  improve  the  opportunity  she  should  then  have 
for  cultivating  an  acquaintance  witli  him  ;  (d.  2.)  "  I  won  Id  lead 
thee,  as  niv  brother,  by  the  arm,  and  hang  upon  thee;  I  would 
shew  thee  all  the  house  of  my  precious  things,  would  bring  thee 
into  tny  mother's  house,  into  the  chu?'ch,  into  the  solemn  assemblies, 
(ch.  3.4.)  into  mv  closet ;"  (for  there  the  saints  have  most  familiar 
communion  with  Christ;)  "and  there  thou  wnntdist  instruct  me;" 
(so  some  read  it;)  as  brethren  inform  their  sister  of  what  they 
<lesire  to  he  instructed  in.  Those  that  know  Christ,  shall  he 
taught  of  him  ;  and  therefore  we  should  desire  communion  with 
Christ,  that  we  mav  receive  instruction  from  him.  He  is  come, 
that  he  miffht  give  us  an  understanding;  or,  "  My  mother  woidd 
instruct  me,  when  I  have  thee  with  me."  It  is  the  presence  of 
Christ,  in  and  with  his  church,  that  niakes  the  word  and  ordinances 
instructive  to  her  children,  which  shall  all  be  taught  of  God. 

4.  She  promises  him  to  bid  him  welcome  to  Ihe  best  she  had  : 
she  would  cause  him  to  drink  nf  her  spiced  nine,  and  the  juice  of 
her  pomegranate,  and  hid  him  welcome  to  it,  \vishiiio;  it  heller, 
for  his  sake.  The  exercise  of  grace  and  Ihe  prrfortnance  of  flulv 
are  spiced  wine  to  the  Lord  Jesus,  very  accejiliible  to  him,  as 
expressive  of  a  grateful  sense  of  bis  favours.  Tlujse  that  are  pleased 
with  Christ  must  study  to  be  pleasing  to  him;  and  they  will  not 
find  him  hard  to  be  pleased.  He  reckons  hearly  welcome  his  best 
entertainment;  and  if  we  have  that,  he  will  bring  his  enlertaiiiment 
along  with  him. 

5.  She  doubts  not  but  to  experience  his  tender  care  of  her,  and 
affection  to  her;  (j>.  3.)  that  she  should  be  supported  by  his  power, 
and  kept  from  fainting  in  the  hardest  services  and  sufferings;  His 
left  hand  shall  be  vnder  my  head ;  and  Ihat  she  should  he  comforted 
with  his  love;  Ilis  right  hand  should  embrace  me.  Thus  Christ 
laid  his  right  hand  upon  John,  when  he  was  ready  to  die  awa\, 
Rev. 1.17.  See  also  Dan.  10.  10,  18.  It  may  be  read  as  it  is, 
cA.2.6.  His  lift  hand  is  nudrr  my  head;  for  the  words  are  the 
same  in  the  original,  and  so  it  hesjieaks  an  immediate  answer  to 
her  praver;  she  was  answered  with  strcnrjth  in  her  soul,  Ps.  138.  3. 
While  we  are  followiuir  hard  afler  Christ,  his  rit/ht  hand  snsiains 
us;  (Ps.03.8.)  nndrrnrulh  are  the  cverlaslinr;  arms. 

().  She  charsres  those  about  her  to  take  heed  of  doing  any  thing 
(o  interrupt  the  pleasing  communion  she  now  had  with  her  Be- 
loved, (v. 4.)  as  she  had  done  before,  whe*;  le  thus  strengthened 
and  comforted  her  with  his  presence:  (c/i.2.7.)  Let  me  charge  yon. 


O  ye  daughters  of  ./ervsalejn,  and  reason  with  you,  Why  should 
you  stir  vp,  and  why  should  yon  awake,  my  Love,  nntil  he  will? 
The  chnrch,  our  common  mother,  charges  all  her  rhildrcn,  Ihat 
they  never  do  anv  Ihiiiglo  provoke  Christ  to  wilhdraw,  which  we 
are  verv  prone  to  do.      Why  should  you  put  such  an  affront  upon 


him  ?     Why   should 


be    such    enemies    to    yourselves?      SVe 


should  Ihus  reason  with  ourselves  when  we  are  tempted  to  do  Ihat 
which  will  grieve  Ihe  Sjiiril.  "What!  am  I  weary  of  Christ's 
(ircsence,  lluil  I  affront  him,  and  pMi\oUe  him  to  depart  from  me? 
Why  should  I  do  Ihat  which  he  «ill  l^ke  so  unUindly,  and  which 
I  shall  certainly  repent  of?" 

5.  Who  25  this  tluil  rointlh  up  from  the  wilder- 
ness, leanino-  upon  her  ixloved?  I  raised  thee  up 
under  the  apple-tree:  there  liiy  motiier  brouoht 
thee  forth;  tliere  she  brousfiit  tiiee  forth  that  bare 
thee.  6.  Set  me  as  a  seal  upon  thine  heart,  as  a 
seal  upon  thine  arm:  for  love  is  strong  as  death; 
jealously  is  cruel  as  the  j^rave:  the  coals  thereof  are 
coals  of  fire,  ivhich  Jiatli  a  most  vehement  flame. 
7.  Many  waters  cannot  quench  love,  neither  ran 
the  floods  drown  it:  if  a  man  would  eive  all  the 
substance  of  his  house  for  love,  it  would  ullerly 
be  contemned. 

Here, 

I.  The  spouse  is  very  much  admired  by  Iho'se  about  her.  It 
comes  in  a  parenthesis,  but  in  it  gospel-grace  lies  as  phdn,  and  as 
much  above  ground,  as  any  where  in  this  myslical  sous;  Who  is 
this  that  Cometh  np  from  the  uilJerness,  leaning  upon  her  L'ebiredr 
Some  make  these  Ihe  words  of  Ihe  Bridegroom,  expressing  liiujself 
well-pleased  with  her  reliance  on  him,  and  resi'jrnalion  ol  herself 
to  his  guidance.  Thev  are  rather  Ihe  words  of  Ihe  daiighlers  of 
Jerusalem,  to  whom  she  spake;  (('.4.)  they  see  her,  and  bless 
her;  the  ansels  in  heaven,  and  all  her  friends  on  earlh,  are 
the  jo\ fid  spectators  of  her  bliss.  The  Jewish  church  catne  up 
from  the  wilderness,  supported  bv  Ihe  divine  power  aufl  favour. 
Dent.  32. 10,  1 1.  The  Chrisli:in  chur<h  was  raised  up  from  a  low 
and  desolate  condition  bv  Ihe  grace  of  Christ  relied  on,  fial.4.27. 
Particidar  belie\ers  are  then  amiable,  nay,  admirable,  and  divine 
srrace  is  to  be  admired  in  ihein,  when  by  Ihe  power  of  divine  grace 
Ihev  are  brought  np  from  the  uildirness,  leaning  with  a  holy  con- 
fidence and  complacency  iipnn  Jesus  Christ,  their  Beloved.  This 
bespeaks  Ihe  beaulv  of  a  soul,  and  the  won<lers  of  divme  srace; 
1.  In  the  conversion  of  sinners.  A  sinful  slale  is  a  iriltli-rncss, 
remote  from  communion  with  Ciod,  barren  and  dry,  and  in  which 
there  is  no  true  comfort,  ilis  a  wandering  wauling  slale;  out  of 
Ibis  wilderness  we  are  concerned  to  come  nji,  by  hue  repenlance, 
in  Ihe  sirenslh  of  iIm-  grace  of  Christ,  supported  by  our  I'eloved, 
and  carried  in  bis  arms.  2.  In  the  consolation  of  saints.  .\ 
soul  convinced  of  sin,  and  truly  humbled  for  it,  is  in  a  wililiriicss, 
quite  at  a  loss;  and  there  is  no  coming  out  of  this  wilderues.<-,  but 
leaning  on  Christ  as  our  Beloved,  by  faith,  and  not  leaning  to  our 
own  nnderslanding,  nor  trusting  to  any  righteousness  or  strenglb  of 
our  own  as  sufficient  for  us,  but  goins:  forth,  and  going  on,  in  Ihe 
strength  of  Ihe  Lord  Ciod,  an<l  making  mention  of  his  righleons- 
iicss,  even  his  only,  who  is  the  Lord  our  liighleousness.  3.  In  Ihe 
salvation  of  those  that  belong  to  Christ.  We  must  go  up  from  the 
wilderness  of  this  world,  ha\ing  our  conversation  in  heaven;  and, 
at  death,  we  nni^t  remove  thither,  leaning  upon  Christ;  must 
live  and  die  by  faith  in  him;  To  me  to  live  is  Christ,  and  it  is  he 
Ihat  is  Gain  in  death. 

II.  She  addresses  herself  to  her  Beloved. 

1.  Slie  puts  him  in  mind  of  the  former  experience  which  she  and 
others  had  had  of  comfort  and  success  in  applying  to  him.  (1.)  For 
her  own  part;  "  f  raised  thee  vp  vnder  the  apple-tree,  I  have 
manv  a  time  wrpslled  with  thee  by  prayer,  and  have  prevailed, 
VViien  !  wa",  a'o.'i'-  in  the  acts  of  devotion,  retired  in  the  orchard, 
under  <Ae  apple-tree,"  f^nhich  Christ  himself  was  compared  to, 


SOLOMON'S  SONG,  VIII  The  Love  of  llie  Church  to  Christ 


M.2.3.)  as  Nathanaelvnder  the  fig-tree,  (John,  1.48.)  meditating 
and  praving,  tlicn  /  raised  thee  rip,  to  help  me  and  comfort  me,  as 
the  disciples  raised  him  up  in  the  storm,  saying,  Master,  carest  thon 
not  that  tie  perish?  (Mark, 4. 38.)  and  the  church,  (Ps.44.23.) 
Airakc,  why  slcepesf  thou?  Note,  The  experience  we  have  had  of 
Christ's  readiness  to  yield  to  the  importnnilies  of  otir  faith  and 
prayer,  shoidd  encourage  us  to  continue  instant  in  our  addresses  to 
him,  to  strive  more  earnestly,  and  not  to  faint;  I  sought  the  Lord, 
and  he  heard  me,  Ps.  34.4.  (2.)  Others  also  had  had  like  expe- 
rience of  comfort  in  Christ,  as  it  follows  there,  (Ps.34.5.)  They 
looked  vnto  him,  as  well  as  I,  and  were  lightened.  There  thy 
mother  brought  thee  forth,  the  universal  church,  or  believing  sotds, 
in  whom  Christ  was  formed.  Gal. 4. 15.  They  were  in  pain  for 
the  comfort  of  an  interest  in  thee,  and  travailed  in  pain  w  itii  great 
sorrow;  so  the  word  here  signifies;  hut  they  brought  thee  forth, 
the  pangs  did  not  continue  always,  they  that  had  travailed  in 
convictions,  at  last  brought  forth  in  consolations,  and  the  pain  itas 
forgotten,  for  joy  of  the  Saviour's  hirlh  ;  Ijy  this  very  similitude 
our  .Saviour  illustrates  the  joy  which  his  disciples  would  have 
in  his  return  to  them,  after  a  mournful  separation  for  a  time, 
John,](}.21,22.  After  the  hitter  pangs  of  repentance,  many  a 
me  has  had  the  blessed  birth  of  comfort;  why  then  may  not  I? 

2.  She  begs  of  him  that  her  union  with  him  might  be  confirmed, 
and  her  communion  with  him  continued,  and  made  more  intimate; 
(v.  6.)  Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon  thine  arm. 
(1.)  "Let  me  have  a  place  in  thv  heart,  an  interest  in  thv  love;" 
this  is  that  which  all'  those  desire  above  any  thing,  that  know 
how  much  their  happiness  is  bound  up  in  the  love  of  Christ. 
(2.)  "  Let  me  never  lose  the  room  I  have  in  thy  heart;  let  thy 
!ove  to  me  be  ensured,  as  that  deed  which  is  sealed  not  to  be 
revoked,  that  cabinet  which  is  sealed  up,  not  to  be  robbed.  Let 
nothing  ever  prevail  either  to  separate  me  from  thv  love,  or, 
by  susjiending  the  communications  of  it,  to  deprive  me  of  the 
comfortable  sense  of  it."  (3.)  "Let  me  be  always  near  and  dear 
to  thee,  as  the  signet  on  thy  right  hand,  not  to  be  parted  with, 
(Jer.  22.  24.)  engraven  upon  the  palms  of  thy  hand,  (Isa.49.14.) 
loved  with  a  peculiar  love."  (4.)  "Be  thon  my  High-Priest;  let 
my  name  be  written  on  thy  breast-plate,  nearer  thy  heart,  as  the 
names  of  all  the  tribes  were  engraven  like  the  enaravings  of  a 
signet,  in  twelve  precious  stones  on  the  breast-plate  of  Aaron,  and 
also  on  two  precious  stones  on  the  two  shoulders  or  arms  of  the 
Ephod,"  Exod. 28.11, 12,21.  (5.)  "Let  thy  power  be  engaged 
for  me,  as  an  evidence  of  thy  love  to  me;  let  nie  be  not  only  a 
seal  upon  thine  heart,  but  a  seal  upon  thine  arm  ;  let  me  be  ever 
borne  up  in  thine  arms,  and  know  it  to  mv  comfort."  Some  make 
these  to  be  the  words  of  Christ  to  his  spouse,  commanding  her  to 
be  ever  mindful  of  him,  and  of  his  love  to  her;  however,  if  we 
desire  and  expect  that  Christ  should  set  us  as  a  seal  on  his  heart, 
surely  we  cannot  do  less  than  set  him  as  a  s''al  on  our's. 

3.  To  enforce  this  petition,  she  pleads  the  power  of  love,  or  hor 
love  to  him,  which  constrained  her  to  be  thus  pressing  for  the 
tokens  of  his  love  to  her. 

(l.)Love  is  a  violent  visrorous  passion.  [1.]  It  is  s/roni/ nx 
death;  the  pains  of  a  disappointed  lover  arc  like  the  pains  of 
death;  nay,  the  pains  of  death  are  slighted,  and  made  nothing  of, 
in  pursuit  of  the  beloved  Object.  Christ's  love  to  us  was  strong  as 
death;  hir  it  brake  through  death  itself;  he  loved  us,  and  gave 
himself  for  vs.  The  love  of  true  believers  to  Christ  is  strong  as 
death,  for  it  makes  them  dead  to  every  thing  else;  it  even  parts 
between  soul  and  body,  while  the  soul,"  upon  the  wings  of  devout 
affections,  soars  up  to  heaven,  and  even  forgets  that  it  is  yet 
clothed  and  clogged  wiih  flesh.  Paul,  in  a  rapture  of  this  lo've, 
knew  not  whether  he  was  in  the  body,  or  out  of  the  body.  By  it 
I  believer  is  crucified  to  the  world".  [2.]  Jenlonsy  is  cruel  as 
the  grave,  which  swallows  up  and  devours  all;  those  that  truly 
love  Christ  are  jealous  of  every  thing  that  would  draw  them  from 
/liin,  and  especially  jealous  of  themselves,  lest  tliev  should  do  any 
thing  to  provoke  him  to  \iitlidraw  from  tlu-ni,  and,"  rather  than  do 
so,  would  pluck  out  a  right  eye  and  cut  off  a  right  hand,  tlian 
»vliirh    what  can   be    more  cruel?     Weak   and    Iri-mbling  saints. 


who  conceive  a  jealousy  of  Christ,  doubling  of  his  love  to  thcui, 
find  that  jealousy  to  prey  upon  them  like  the  grave,  nothing  wastes 
the  spirits  more;  but  it  is  an  evidence  of  the  strength  of  their  love 
to  him.  [3.]  The  coals  thereif,  its  lamps,  and  flames,  and  beams, 
are  very  strong,  and  burn  with  incredible  fury  and  irresistible 
force,  as  the  coals  of  fire  that  have  a  most  vehement  f lame,  aflame 
of  the  Lord,  (so  some  read  it,)  a  ])owerful  piercing  flame,  as  the 
lightning,  Ps.23.7.  Holy  love  is  a  fire  that  begets  a  vehement 
heat  in  the  soul,  and  consumes  the  dross  and  chaff  that  are  in  it, 
melts  it  down  like  wax  into  a  new  form,  and  carries  it  upward  aa 
the  sparks  toward  Cod  and  heaven. 

(2.)  Love  is  a  valinnt  and  victorious  passion.  Holy  love  is  so; 
the  rpisrning  love  of  God  in  the  soul  is  constant  and  firm,  and  will 
not  be  drawn  off  from  him,  either  by  fair  means  or  foul,  by  life  or 
death,  Rom.  8.  38. 

[1.]  Death,  ami  all  its  terrors,  will  not  frighten  a  believer  from 
loving  Christ;  3Ia>n/  waters,  Iboiis;!)  they  will  quench  fire,  cannot 
quench  this  love,  no,  nor  the  fluttds  drown  it;  (r.  7.)  the  noise  of 
these  waters  will  strike  no  terror  upon  it,  let  them  do  their  worst, 
Christ  shall  still  be  the  Best-Beloved.  The  overflowing  of  these 
waters  will  strike  no  damp  upon  if,  but  it  will  enable  a  man  to 
rejoice  in  tribulation;  Though  he  slay  me,  I  will  love  him,  and 
trust  in  him.  No  waters  coidd  quench  Christ's  love  to  us,  nor 
any  floods  drown  it;  he  waded  through  the  greatest  difficulties, 
even  seas  of  blood.  Love  sat  king  upon  the  floods;  let  nothing 
then  abate  our  love  to  him« 

[2.]  Life,  and  all  its  comforts,  will  not  entice  a  believer  from 
loving  Christ ;  If  a  man  could  hire  him  with  all  the  substance  of 
his  house,  to  lake  his  love  off  from  Christ,  and  set  it  upon  the  world 
and  the  flesh  again,  he  would  reject  the  proposal  with  the  utmost 
disdain ;  as  Christ,  when  the  kingdoms  of  this  world,  and  the  glory 
of  them,  were  offere<l  him,  to  buy  him  off  from  his  undertaking, 
said.  Get  thee  hence,  Satan;  it  would  utterly  be  contemned;  offef 
those  things  to  those  that  know  no  better.  Love  will  enable  us  to 
repel,  and  triumph  over,  temptations  from  the  smiles  of  the  world, 
as  much  as  from  its  frowns.  Some  give  this  sense  of  it ;  If  a  man. 
would  give  all  the  substance  of  his  house  to  Christ,  as  an  eqiiivaleirt 
instead  of  love,  to  excuse  it,  it  would  be  contemned.  He  seeks  ttot 
our's,  but  vs;  the  heart,  not  the  wealth.  If  I  give  all  my  goods  to 
feed  the  poor,  and  have  not  love,  it  is  nothing,  1  Cor.  13.1.  Thus 
believers  stand  affected  to  Cjirist;  the  gifts  of  his  |)rovidence  can- 
not content  them  without  the  assurances  of  his  love. 

8.  We  have  a  little  sister,  and  she  hath  no 
breasts:  what  shall  we  do  for  our  si.ster  in  the 
day  when  she  shall  be  spoken  for?  9.  If  site  be  a 
wall,  we  will  build  upon  her  a  palace  of  silver : 
and  if  she  he  a  door,  we  will  inclose  her  wilii 
boards  of  cedar.  10. 1  am  a  wall,  and  my  breasts 
like  towers:  then  was  I  in  his  eyes  as  one  that 
found  favour.  11.  Solomon  had  a  vineyard  at 
Baal-hamon;  he  let  out  the  vineyard  unto  keepers; 
every  one  for  the  fruit  thereof  was  to  bring  a  thou- 
sand ^/ece*  of  silver.  12.  My  vineyard,  whicli  is 
mine,  is  before  nie:  thou,  O  Solomon,  must  /tare  a 
thousand,  and  those  that  keep  the  fruit  thereof 
two  hundred. 

Christ  and  his  spouse  having  sufficiently  confirmed  their  love  to 
each  other,  and  agreed  it  to  be  on  both  sides  strong  as  death  and 
inviolable,  they  are  here,  in  these  verses,  like  a  loving  husband  and 
his  wife,  consulting  together  about  tlieir  affairs,  and  considering 
what  they  should  do.  Yoke-fellows,  having  laid  their  hearts 
together,  lay  their  heads  together,  to  contrive  about  their  relations, 
and  about  their  estates  ;  and,  accordingly,  this  liap[)y  pair  are  here 
advising  with  one  another  about  a  sister,  and  a  vineyard. 

1.  They  are  here  consulting  about  their  sister,  their  little  sister, 
and  the  disjiusing  o5  her. 


SOLOMON'S  SONG,  VIII.     The  Love  of  the  Chmch  to  Clirisl 


1.  liip  spouse  proposes  her  case  with  a  coniprtssioimle  concern  ; 
(v. 0.)  C'c  have  a  li.ile  sister,  and  she  has  no  hri'asrs,  slie  is  not 
grown  tip  to  iiialiiritv;  wliat  slitill  ue  do  for  this  little  sister  of 
niir's  in  the  day  that  she  shall  he  spoken  for,  so  as  liiat  we  may 
ito  well  for  lier  ? 

(  l.)Tliis  may  be  understood  as  spolien  hy  tlie  Jewisli  ciniroli 
lonceniiiig  tiie  Gentile  world.  God  liud  espoused  llie  <!iiircli  of 
llie  Jews  to  himself,  and  she  was  richly  endowed,  hnt  what  sIimI! 
hecome  of  the  poor  Gentiles,  the  barren  that  has  not  home,  and  the 
desolate?  Isa.Si.  1.  Their  condition  (say  the  pious  Jews)  is  verv 
deplorable  and  forlorn  ;  thcv  are  sisters,  children  of  the  same 
fathers,  God  and  Adam,  hut  ihev  are  little,  because  not  dipidfied 
with  the  knowledp;e  of  God;  they  have  no  breasts,  no  divine 
revelalion,  no  scriptures,  no  ministers,  no  breasts  of  consolation 
drawn  out  to  them,  whence  thcv  might  suck,  beins;  strangers  to 
the  eox-piianis  of  promise;  no  breasts  of  instruction  themselves  to 
draw  out  to  their  children  to  nourish  them,  (1  Pet. 2. 2.)  What 
shall  ire  do  for  lliem?  We  can  but  pitv  them,  and  pray  for  them. 
Lord,  what  wilt  thou  do  for  them?  The  saints,  in  Solomon's  time, 
ndi^ht  know,  from  David's  psalms,  that  God  had  mercy  in  store 
for  them,  and  they  beg:e:ed  it  might  he  hastened  to  them.  Now  the 
tables  are  turned,  the  Gentiles  are  betrothed  to  Christ,  and  ought 
to  return  the  kindness  by  an  equal  concern  for  the  bringing  in  of 
the  Jews  again,  our  eldest  sister,  that  once  had  breasts,  but  now 
has  none.  If  we  take  it  in  this  sense,  the  unbelieving  posterity  of 
these  pious  Jews  contradicted  this  prayer  of  their  fathers;  for 
when  the  day  came  that  the  Gentiles  should  be  spoken  for,  and 
courted  to  Christ,  instead  of  considering  what  to  do  for  them,  they 
plotted  to  do  all  they  could  against  them,  whicli  filled  up  the 
measure  of  their  iniquity,   lThess.2.16.     Or, 

(2.)  It  may  be  applied  to  any  other  that  belong  to  the  election 
of  grace,  but  are  yet  uncalled ;  they  are  remotelv  related  to  Christ 
and  his  church,  and  sisters  to  them  both  ;  other  sheep  that  are  not 
of  this  fold,  John,  10.  16.  Acts,  18.10.  They  have  no  breasts, 
none  yet  fashioned,  (Rzek.16.  7.)  no  affection  to  Christ,  no  ))rin- 
ciple  of  grace.  The  day  will  come  ?(7ien  they  shall  be  spoken  for; 
when  the  chosen  shall  be  called,  shall  be  courted  for  Christ,  by 
the  ministers,  the  friends  of  the  Hridegroom.  A  blessed  day  it  will 
be,  a  dav  of  visitation  I  What  shall  we  do,  in  that  day,  to  promote 
the  match,  to  conquer  their  coyness,  and  persuade  them  to  consent 
to  Christ,  and  present  themselves  chaste  virgins  to  him  ?  Note, 
Those  tliat  through  grace  are  brought  to  Christ  themselves,  should 
contrive  what  they  may  do  to  helj)  others  to  him,  to  carry  on  the 
great  design  of  his  gospel,  which  is  to  espouse  souls  to  Clirist,  and 
con\crt  sinners  to  him  from  whom  they  have  diverted. 

2.  Christ  soon  determines  what  to  do  in  this  case,  and  his  spouse 
agrees  with  liim  in  it;  (r.  9.)  If  she  be  a  wall,  if  the  good  work 
be  once  begun  with  the  Gentiles,  with  the  souls  that  are  to  be 
called  in,  if  the  tittle  sister,  when  she  shall  be  spoken  for  l)y  the 
gospel,  will  but  receive  the  word,  and  build  herself  upon  Christ 
the  Foundation,  and  frame  her  doings  to  turn  to  the  Lord,  as  the 
wall  is  in  order  to  the  house,  we  will  build  vpon  her  a  palace  of 
silver,  or  build  her  up  into  such  a  palace;  we  will  carry  on  the 
good  work  that  is  begun,  till  the  wall  becomes  a  palace,  the  wall  of 
stone  a  palace  of  silver;  which  goes  beyond  the  boast  of  Augustus 
Cresar,  that  what  he  found  brick  he  left  marble.  This  little  sister, 
when  once  she  is  joinecl  to  the  Lord,  shall  be  made  to  grow  into  a 
holy  temple,  a  habitation  of  God  through  the  Spirit,  Eph .  2. 21 ,  22. 
Jf  she  be  a  door,  when  Ibis  palace  comes  to  be  finished,  and  the 
doors  of  this  wall  set  up,  which  was  the  last  thing  done,  (Neh.7.1.) 
then  tee  irill  enclose  her  with  boards  of  cedar,  we  will  carefully 
and  effectually  protect  her,  that  she  shall  receive  no  damage.  We 
will  do  it;  Father,  Son,  and  Holy  Ghost,  all  concur  in  contriving, 
carrying  on,  and  crowning,  the  blessed  work  when  the  time  comes. 
Whatever  is  wantino;  shall  be  set  in  order,  and  the  work  of  faith 
shall  be  fulfilled  with  power.  Though  the  beginnings  of  grace  be 
small,  the  latter  end  shall  greatly  increase.  The  church  is  in 
care  concerning  those  that  are  yet  uncalled.  "  Let  me  alone," 
says  Christ,  "  I  will  do  all  that  which  is  necessary  to  be  done  for 
them.     Trust  me  with  it." 


a.  The  spouse  takes  this  occasion  to  acknowledge  with  thank- 
fulness his  kindness  to  her,  r.lO.  She  is  very  willing  to  trust  hint 
with  her  lillle sister,  for  she  herself  had  had  great  experience  of  liis 
grace,  and,  for  her  |)art,  she  owed  lier  all  to  it;  /  am  a  wall,  and 
my  breasts  like  towers.  This  she  speaks,  not  as  uphraidinu;  her 
little  sister  that  had  no  breasts,  but  comforting  herself  ccmc'rning 
her,  that  he  who  had  made  her  what  she  is,  who  had  built  b'-r  up 
upon  himself,  and  made  her  to  grow  up  to  maturity,  could  and 
would  do  the  same  kindness  for  those  whose  case  she  bore  upon  her 
heart;  Theji  ivas  I  in  his  eyes  as  one  that  found  faronr.     See, 

(1.)  What  she  values  herself  upon,  her  having  found  favour  in 
the  eyes  of  Jesus  Christ ;  those  are  happy,  truly  happy,  and  for 
ever  so,  that  have  the  favour  of  God,  and  arc  accepted  of  him. 

(2.)  How  she  ascribes  the  good  work  of  God  in  her  to  the 
good  will  of  God  toward  her;  "  He  has  made  me  a  wall,  and  my 
breasts  as  towers,  and  then,  in  that  instance  more  than  in  any 
thing,  I  experienced  his  love  to  me."  Hail,  thou  that  art  highly 
favoured,  for  in  thee  Christ  is  formed. 

(3.)  What  jdcasure  God  takes  in  the  work  of  his  own  hands. 
When  we  are  made  as  a  xcall,  as  a.  brazen  trail,  (Jer.  1. 18. — 1.0.  20.) 
that  stamis  firm  against  the  blast  of  the  terrible  ones,  (Isa.  25.  4.) 
then  God  takes  delight  in  us  to  do  good. 

(4.)  Willi  what  joy  and  triuni])h  we  ought  to  speak  of  God's 
grace  towards  us,  and  with  what  satisfaction  we  should  look  back 
upon  the  special  times  and  seasons  when  we  were  in  his  eyes  as 
those  that  find  favovr;  these  were  days  never  to  be  forgotten. 

11.  They  are  here  consulting  about  a  vineyard  they  had  in  the 
country,  the  church  of  Christ  on  earth,  considered  under  the 
notion  of  a  vineyard;  (v. 11, 12.)  Solomon  had  a  vineyard  at 
Baal-hamon,  had  a  kingdom  in  the  possession  of  a  multitude,  a 
numerous  people.  As  he  was  a  type  of  Christ,  so  his  vineyard 
was  a  type  of  the  church  of  Christ.  Our  Saviour  has  given  us  a 
key  to  these  verses  in  the  parable  of  the  vineyard  let  out  to  un- 
Ihaukfid  husbandmen,  Matth.21.33.  The  bargain  was,  that 
every  one  of  the  tenants  having  so  much  of  the  vineyard  assigned 
him  as  would  contain  a  thousand  vines,  he  was  to  pay  the  annual 
rent  of  a  thousand  pieces  of  silver ;  for  we  read,  (Isa.  7.  23.)  that  in 
a  friiitfid  soil  there  were  a  thousand  vines  at  a  thousand  silverlings. 
Observe, 

1.  Christ's  church  is  his  vineyard,  a  pleasant  and  peculiar  place, 
privileged  with  many  honours;  he  delights  to  walk  in  it,  as  a  man 
in  his  vineyard,  and  is  pleased  with  its  fruits. 

2.  Hg  has  intrusted  each  of  us  with  this  vineyard,  as  keepers  of 
it;  the  privileges  of  the  church  are  that  good  thing  which  he  has 
committed  to  us,  to  be  kept  as  a  sacred  trust;  the  service  of  the 
church  is  to  be  our  business,  according  as  our  capacity  is;  Son,  go 
work  to-day  in  my  vineyard.  Adam,  in  innocency,  was  to  dress 
the  garden,  and  to  keep  it. 

3.  He  expects  rent  from  those  that  are  employed  in  his  vineyard, 
and  intrusted  w  ith  it.  He  comes,  seeking  fruit,  and  re<|uires  gospel- 
duty  of  all  those  that  enjoy  gospel-privileges.  Every  one,  of  what 
rank  or  degree  soever,  must  bring  glory  and  honour  to  Christ,  and 
do  some  service  to  the  interest  of  his  kingdom  in  the  world,  in 
consideration  of  what  benefit  and  advantage  they  enjoy  by  their 
share  of  the  privileges  of  the  vineyard. 

4.  Though  Christ  has  let  out  his  vineyard  to  keepers,  yet  still  it 
is  his,  and  he  has  his  eye  always  upon  it  for  good  ;  for  if  he  did 
not  watch  over  it  night  and  day,  (Isa.  27.1, 2.)  the  watchmen, 
to  whom  he  has  let  it  out,  would  keep  it  but  in  vain,  Ps.  127. 1. 
Some  take  these  for  Christ's  words;  (v. 12.)  My  vineyard,  which 
is  mine,  is  before  me;  and  they  observe  how  he  dwells  upon  his 
propriety  in  it;  It  is  my  vineyard,  which  is  mine;  so  dear  is  his 
church  to  him,  it  is  his  own  in  the  world,  (John,  13. 1.)  and  there- 
fore he  will  always  have  it  under  his  protection ;  it  is  his  own,  and 
be  will  look  after  it. 

5.  The  church,  that  enjoys  the  privileges  of  the  vineyard,  must 
have  them  always  before  her;  the  keeping  of  the  vineyard  requires 
constant  care  arid  diligence.  They  are  rather  the  words  of  the 
spouse;  Mij  vineyard,  which  is  mine,  is  before  me.  She  had 
lamented  licr  fault  and   folly  in   not  kecpiui;  her  own  vineyard, 


SOLOx\10.\"S  SOi>'(J,  Vlil.      Mutiuil  Love  of  Cliri^l  and  the  Ciinrrh. 


(eh.tS.)  hill  iKiw  she  resolves  to  reforiii.  Our  lioarls  are  our  vino- 
yaril.s,  «liicli  «e  imist  krrp  uilh  all  diliyenci' ;  and  tlierefore  \vc 
must  have  a  watclifiil  jeahms  eye  upon  them  at  all  times. 

G.  Our  great  care  must  he  to  pay  our  rent  [or  what  we  hoM 
of  Christ's  vineyard,  and  to  see  tliat  we  do  not  go  hehiiid-liand, 
nor  disappoint  the  messenaers  he  sends  to  receive  the  fntils; 
fMatlh.21.34.)  Thon,  O  Solomon,  mvst  have  a  thousand,  and 
shalt  liave.  The  main  of  the  profits  belong  to  Christ;  to  him  and 
his  praise  ail  our  fruits  must  be  dedicated. 

7.  If  we  Ije  careful  to  give  Christ  the  praise  of  our  church- 
privileges,  we  mav  then  take  to  ourselves  llie  comfort  and  benefit 
of  them.  If  the  Owner  of  the  vineyard  has  had  his  due,  the 
keepers  of  it  shall  be  well-paid  for  their  care  and  |)ains  ;  thev 
shall  have  ttvo  hundred,  ^^hich  sum,  no  doubt,  was  looked  upon 
as  good  profit.  They  that  work  for  Christ  are  working  for  them- 
selves, and  shall  he  unspeakable  gainers  by  it. 

13.  Thou  that  dwellest  in  the  gardens,  the  com- 
panions hearken  to  thy  voice:  cause  me  to  hear?/. 
14.  Make  haste,  my  beloved,  and  be  thon  like  to 
a  roe  or  to  a  young  hart  upon  the  mountains  of 

spices. 

Christ  and  his  spouse  are  here  parting  for  a  while;  she  must 
slay  below  in  the  yardens  on  earth,  where  she  has  work  to  do  for 
him,  he  must  remove  to  tlie  mountains  of  spices  in  heaven,  where 
he  has  business  to  attend  for  her,  as  an  Advocate  u-ith  the  Father. 
Now  observe  wilh  what  mutual  endearments  they  part: 

1.  He  desires  to  hear  often  from  her;  she  is  ready  at  her  pen, 
slie  must  be  sure  to  write  to  him,  she  knows  how  to  direct  it ; 
fy.  13.)  "  Tiion  that,  for  the  present,  diveltest  in  the  gardens, 
dressing  and  keeping  them  till  thou  remove  from  the  garden 
below  to  the  ))aradise  above;  tliou,  O  believer,  whoever  thou 
art,  that  dwellest  in  the  gardens  of  solemn  ordinances,  in  the 
gardens  of  church-fellowship  and  communion,  the  companions 
are  so  liappv  as  to  hear  thy  voice,  cause  me  to  hear  it  too." 

Observe,  (1.)  Christ's  friends  should  keep  a  good  correspond- 
ence one  with  another,  and,  as  dear  companions,  speak  often  to 
one  another,  (Mai.  3. 16.)  and  hearken  to  one  another's  voice; 
they  should  edifv,  encourage,  and  respect,  one  another.  Thev  are 
companions  in  tlie  kingdom  and  patience  of  Christ,  and  therefore, 
as  fvllow-travellers,  should  keep  up  mutual  freedom,  and  not  be 
shy  of,  or  strange  to,  one  another.  The  communion  of  saints  is 
an  article  of  our  covenant,  as  well  as  an  article  of  our  creed  ;  to 
exhort  one  another  daily,  and  be  gla<l  to  be  exhorted  one  by 
another.  Hearken  to  the  voice  of  ihe  church,  as  far  as  it  agrees 
with  the  voice  of  Christ;  his  companions  will  do  so. 

(2.)  In  Ihe  midst  of  our  communion  with  one  another,  we  must 
not  neglect  our  communion  with  Christ,  but  let  him  see  our 
countenance,  and  hear  our  voice;  he  here  bespeaks  it;  "The 
companions  hearken  to  thy  voice,  it  is  a  pleasure  to  them  ;  ca?/sf 
me  to  hear  it.  Thou  makest  thy  complaints  to  them  when  any 
thing  grieves  thee;  why  dost  thou  not  bring  them  to  me,  and  let 
nie  hear  tliem  ?  Thou  art  free  witli  them  ;  be  as  free  with  me,  pour 
out  thy  heart  to  me,"  Thus  Christ,  when  he  left  his  disciples, 
ordered  them  to  send  to  him  upon  every  occasion;  Ask,  and  ye 
(hall  receive.  Note,  Christ  not  only  accepts  and  answers,  but 
even  courts,  his  people's  prayers,  not  reckoning  them  a  trouble  to 
him,  but  an  honour  and  a  delight,  Prov.  15.8.  We  cause  him  to 
hear  our  prayers,  when  we  not  only  pray,  but  wrestle  and  strive 
in  prayei.     He  loves  to  be  pressingly  importuned,  which  is  not 


Ihe  manner  of  men.  Some  read  it,  "  Cause  mc  to  be  heard;  lliou 
liast  often  an  opporliinily  of  speaking  to  Ihv  conipauioiis,  and  ihey 
hearken  lo  what  llioii  sayest ;  speak  of  me  to  Iheni,  let  iiiv  iianX) 
be  heard  among  them,  lei  me  be  Ihe  S'lhject  of  lliy  discourse." 
"One  word  of  Christ,"  (as  Archhisliop  Usher  used  lu  say,)  "  rje- 
fore  you  part."  No  subject  is  more  becoming,  or  should  be  moiij 
pleasing. 

2.  She  desires  his  speedy  return  to  her;  {v.XA.)  Make  huKte, 
my  Beloved,  to  come  again,  and  receive  me  to  thyself;  be  thou 
like  a  roe,  or  a  young  hart,  upon  the  mountains  if  spices;  let  no 
time  be  lost;  it  is  pleasant  dwelling  here  in  the  gardens,  hut  lo 
depart  and  be  with  thee  is  far  better;  that  therefore  i;>  it  I  wish, 
and  wait,  and  long  for.  Even  so,  come,  Lord  Jesus,  come  r/uickly. 
Observe, 

(1.)  Though  Jesus  Christ  be  now  retired,  he  «ill  reliiiu.  The 
heavens,  those  high  moimtains  o/"  sweet  spices,  must  ettnlain  him, 
till  the  times  of  refreshing  shall  come;  and  those  limes  will  come, 
u'hen  even/  eye  shall  see  him,  in  all  the  pomp  and  power  of  the 
iip|)er  an<l  heller  world  ;  the  mystery  of  God  being  finished,  and 
the  mystical  body  completed. 

(2.)  True  believers,  as  they  are  looking  fur,  so  they  are  liaslrn- 
ing  to,  the  coming  of  that  day  of  the  Lord;  not  that  ihey  woidil 
have  him  make  more  haste  than  good  speed,  but  that  the  inlerme- 
diale  counsels  may  all  be  fulfilled,  and  then  thai  tiie  end  may  c'line 
— Ihe  sooner,  the  better.  Not  that  they  think  him  slack  concerning 
his  promise,  as  some  men  count  slackness,  but  thus  they  express  the 
strength  of  their  affections  to  hira,  and  the  vastness  of  their  expec- 
tations from  him  when  he  comes  again. 

(3.)  Those  only  that  can  in  sincerity  call  Christ  iheir  Belwed, 
their  Best-Beloved,  can,  upon  good  grounds,  desire  iiini  to  hasten 
his  second  coming.  As  for  tho^e  whose  hearts  go  a  whoring  aflei 
Ihe  world,  and  who  set  their  affections  on  the  things  of  the  earlh, 
they  cannot  love  his  appearing,  but  dread  it  rather,  because  then 
the  earlh,  and  all  the  things  of  it,  which  they  have  chosen  for  Iheir 
portion,  will  be  burnt  up:  but  they  that  truly  love  Christ,  long  for 
his  second  coming,  because  it  will  be  the  crown  both  of  his  glory 
and  their  bliss. 

(4.)  The  comfort  and  satisfaction  which  we  sometimes  have 
in  communion  wilh  God  in  grace  here,  should  make  us  breathe 
the  more  earnestly  after  the  immediate  vision,  and  complele 
fruition,  of  him  in  the  kingdom  of  glory.  The  spouse,  after  an 
endearing  conference  wilh  her  Beloved,  finding  it  must  break  off, 
concludes  with  this  affectionate  request  for  the  perfecting  and 
perpetuating  of  this  happiness  in  the  future  state.  The  clusters 
of  grapes,  that  meet  us  in  this  wilderness,  should  make  us  long 
for  the  full  vintage  in  Canaan.  If  a  day  in  his  courts  be  so  sweet, 
what  then  will  an  eternity  within  the  vail  be!  If  this  be  heaven. 
Oh  that  1  were  there  I 

(5.)  Il  is  good  to  conclude  our  devotions  with  a  joyful  expecta- 
tion of  the  glorv  to  be  revealed,  and  holy  humble  breathings 
towards  it.  We  should  not  part  but  with  the  prospect  of  meeting 
again.  It  is  good  to  conclude  every  sabbath  wilh  thoughts  of  the 
everlasting  sabbalh,  which  shall  have  no  night  at  the  end  of  il,  nor 
any  week-dav  to  come  afler.  It  is  good  to  conclude  every  sacra- 
ment with  thoughts  of  Ihe  everlasting  feast,  when  we  shall  sit  down 
with  Christ  at  his  table  in  his  kingdom,  to  rise  no  more,  and  drink 
of  the  wine  new  there;  and  to  break  up  every  religious  assembly, 
in  hopes  of  the  general  assembly  of  the  church  of  the  Jirsl-ltorn, 
when  time  and  days  shall  be  no  more.  Let  the  blessed  Jesus  hasten 
that  blessed  day.  Why  arc  his  charicl  wheels  so  long  a  coming} 
Why  tarry  the  wheels  of  his  chariots? 


THE  END  OF  THE  SECOND  VOLUMF. 


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An  exposition  of  the  Old  and  New 

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